A26941	----	The invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared Christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true Christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through Christ Jesus. Baxter, Richard, 1615-1691. 1681 Approx. 22 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26941 Wing B1287 ESTC R25867 09269019 ocm 09269019 42568 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26941) Transcribed from: (Early English Books Online ; image set 42568) Images scanned from microfilm: (Early English books, 1641-1700 ; 1300:13) The invaluable price of an immortal soul shewing the vanity of most people in taking care for the body, but neglect their duty as to the preservation of their never-dying souls : with advice to secure sinners to examine themselves before it be too late, that when death shall come to separate their souls from their bodies, they may be in a condition to welcome death for that happy change which all prepared Christians will ever rejoyce in : very necessary for all people to read and consider who would willingly be accounted true Christians : with large admonition to prayer as a duty most incumbant upon all who desire to obtain everlasting life through Christ Jesus. Baxter, Richard, 1615-1691. [19] p. Printed for J. Clark, London : 1681. Attributed to Richard Baxter--NUC pre-1956 imprints. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul. Spiritual life -- Modern period, 1500- 2005-07 TCP Assigned for keying and markup 2005-09 SPi Global Keyed and coded from ProQuest page images 2005-11 Judith Siefring Sampled and proofread 2005-11 Judith Siefring Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Invaluable Price OF AN Immortal Soul. Shewing the Vanity of most people , in taking care for the Body , but neglect their Duty as to the preservation of their never-dying SOULS . By Mr. Richard Baxter . Printed for J Clarke , in West-smithfield . The Invaluable Price OF AN IMMORTAL SOUL . Shewing the Vanity of most People , in taking care for the Body , but neglect their Duty as to the preservation of their never-dying Souls . VVith advice to secure Sinners , to examine themselves before it be too late , that when Death shall come to separate their Souls from their Bodies , they may be in a condition to Welcome Death for that happy Change which all prepared Christians will for ever rejoyce in . Very necessary for all People to Read and consider , who would Willingly be accounted true Christians . With large Admonition to Prayer , as a duty most incumbant upon all who desire to obtain everlasting life , through Christ Jesus . Printed for J. Clark , at the Bible and Harp , at the Hospital-gate , in VVestsmithfield . 1681. THE Invaluable Price OF AN Imortal Soul , SHEWING , The Vanity of most People in takeing care for the Body , but neglect their Duty as to the preservation of their never-Dying SOVLS . THE Immortality of the Soul is a thing indisputable , and the natural proneness of Man to sin , is a thing undeniable : But the Body which should be as a servant to the Soul , is now ( the more is the pitty ) taken more care for in one day , then the soul in one year . How diligent are Men for the preservation of their bodily health , by providing for themselves what Delicates the appetite desires : while their poor souls are even starved for want of Heavenly Food , and ready to faint for want of Divine Cordials : if the body be distempered , the Physition is run for , but the poor Soul which sometimes lyes in a perishing condition shall not find one Dram of Spiritual Comfort to Refresh it self : Oh Christians , consider how it will be with you at the last Day if you suffer your poor souls to be thus Ship-wrackt , consider the price of your souls , which cost no less then the precious blood of Iesus Christ to redeem them , the riches of the whole world is not worth one soul that now is so little regarded ; it had better been for those who are so careless of their Souls never to have had any , but to have been like a brute Beast , that when it Dyes there is an end of him ; but it is not so with Man , for he shall give an Account at the great day of all his worldly transactions , the neglecting of his Soul , the too great care of his body , the starving of the one and the pompering of the other ; which though they know it must Dye and shall Dye , yet will they take more care for it then that which cannot nor shall not dye , but live for ever in endless joys , or unspeakable torments . Besides this great neglect of most Men , there are more very great and dangerous defects in and amongst seeming professors , who are so secure in their sins , that they will confidently affirm , That if any go to Heaven , they shall be of that number ; for say they , VVe have Lived Honestly , we have done no Man wrong , we have not Lived Debauched Lives , we are not given to any notorious Vice , but never consider that they have brought sin enough into the world to Damn them , without the great mercy of God , who only can preserve and keep us from that Lake of Everlasting Torment provided for those who shall not Dye in the Lord. How few is there that are convinced of Original sin imputed to them ? and how many that never consider that they with Adam Transgressed by eating the Forbidden Fruit ; Nay , I fear do not so much as busie their Thoughts with any such matter , but are satisfied with their morallity , and account themselves upright in their dealing , and so conclude they are in a fair way for Heaven : but alas ! poor Deceived souls , this is not sufficient for you , for you will never arrive at that desired Haven of Happiness without a better wind do fill your sails , he will fall short of his desires who putteth his trust in his own VVorks or deserts , for all the Impieties of Mens wicked lives are nothing in comparison of that venome which lodges in the heart by nature , and Man himself hardly sensible thereof : Oh wretched state that Man knows not his own heart , but hath a Thousand times more sin in him unknown , then the greatest self-conceited person in the world can see perfection in himself : few there are that are not too strongly and too well opinionated of themselves , and some have high esteem of others , and will say , that such a one is a good natur'd Man , he hath no deceit in him , he would not wrong a VVorm : when alas , these Excellencies are nothing in comparison of that Ocean of Sin , deformed Corruption , which lurks in his heart , and cannot be rooted out but by that Heavenly Antidote which alone can expell the Poyson of sin out of our corrupted Hearts , carnal Men do not consider that their wilful minds are not nor cannot be subject to the Law of God , which is absolutely pure without spot or blemish , whilst the best of our actions , the supream of our thoughts , are vain , sinful and Rebellious . The Carnal mind thinks of nothing more then to provide for this present Life , and hath no reflection upon Eternity , nor makes any provision against that severe VVinter which undoubtedly will follow the pleasant Summer of our pleasure and delight , but minds only the present things of this Life , with the neglect of seeking after eternal happiness : would not you account him silly who would exchange Diamonds for Pebbles , Gold for Dross , or Liberty for a Goal ? how much more is he then to be accounted witless , that minds momentary pleasures before Everlasting Happiness , taketh more care for his mortal Body then his immortal Soul , and prizes the Riches of this VVorld , which have VVings and will flye away , before those never-ceasing joys which attend all those who do most faithfully and diligently seek after and earnestly desire to obtain them . Carnal minds are slaves to the more ignoble parts of our souls , and love that best which is least worth : we have such a simpathizing Nature toward sin and momentary pleasure , that we do not only endeavour to extenuate the culpableness of the Crimes , but rather justifie and Plead for them , being so agreeable to our sinful Natures . And thus do we VValk dayly more and more in sin , till at last we are brought into such a Labyrinth of sin that we cannot find the way out , nor can our blinded Consciences tell us our errours of our lives , for we conclude all is well with us , we do justifie our selves with good opinions of our selves , and thus we erroniously deceive our never-dying souls . Again , Some have a kind of an unwilling willingness to sin , and could wish that such and such things were no sins , because they are so suitable to their sinful desires , they had rather to live a brave , jovial , merry life , like servants to sin , then a sober , serious , and holy life like servants of God : thus still are present injoyments preferred before everlasting Crowns of Glory to come , and conclude with the Old Proverb , A Bird in hand , is worth two in a Bush : these enjoyments they are certain of , but future injoyment , they may miss , poor incredulous sinners , dare you not take Gods word for what he hath promised , think you that he will make any abatement of the Reward which he hath promised to bestow upon those who keep his Commandements , and walk in the paths of Righteousness ? No , it cannot be , he will rather add then diminish from your joys , he takes as much delight in multiplying mercies , as you in multiplying sins , and what he hath promised shall be made good . Some also are blinded in their affections , so as to love what they should have hated , and hate what they should love , and yet are not sensible of what a sad condition they are in , but go merrily on , and fear not but in the end they shall be saved , concluding that there are many Thousands far worse then they that live in open sins and abominations , which they abhor ; and some of these , if not most or all of them , will say that they hope to be saved as well as others , and if they can hope for salvation , well may they who live much more Civilized and strangers to these enormous Crimes and detestable practises : yet still do they deceive themselves , and look not upon sin so as to see it in its greatest deformity , which makes Devils of many who are still fighting and striving against God and his most just Laws , and do not consider that the devil is the Authour of it , but still flatter up themselves , and say , That they have nothing to do with the Devil , nor he with them , yet are never better pleased then when they are busied about the devils work : They conclude , that they can live in sin and defie the Devil and all his works . How few is there that can give a true definition of sin , and what an Enemy it is to all Mankind ; for had it not been for that blessed Mediator Christ Iesus , the whole frame of Nature had been utterly destroyed by it . Sin is absolutely contrary to the will of God , therefore should it be absolutely detestable to the Heart of Man , sin would pull down what Gods holy Laws would set up , and Establish Gods prescribed Laws for the salvation of souls , and the Devil deviseth sins for the Destruction of souls , yet will not poor sinners see that impurity which in sin it is clearly contrary to the very Nature of God. It is universally evil , there is no good in it , nor can come any good of it , Men are not easily persuaded there is any good in Poverty , Reproach , disgrace , Persecution , but very easily believe there is good in sin . This jumps with their opinion , this suits with their sinful Natures , and all things fall out according to their worldly desires : but never to take into consideration the Evil effects and Miserable Consequences of sin , the VVriting on the wall is not minded while they are alive . VVere it possible for Men to go to Hell-Gate , there to hear the Terrible shrieks and crys of the Damned : Or could we persuade People to believe the words of the Prophet , There is no peace to the Wicked ; then surely Men would not set their Delights upon sin , which is the sole Object of Gods hatred , and nothing separates betwixt God and souls but sin ; though sin fills the Conscience with Terrour , Hell with Fire , yet few are affrighted hereat , but continue in their old Road of wickedness , till Iudgment follows close and before they are aware overtakes and destroys them in the midst of their sins . There are also some who are clearly cast out of the favour of God , yet are not at all sensible of their miserable conditions , but go dauncing along in the devils Chains , and mind not that the sentence is given forth , because it is not forthwith executed , though there may be but a little breath before they for ever perish . How many is there that never knew what a wounded Conscience or the fear of Iudgement means , yet count themselves Noble Spirits , and promise to themselves Peace , reckon themselves needy of nothing ; when alas , poor deceived souls , they need but all . Though Ministers dayly labour to convince them of their errors , yet they rest confident that their Condition is good as the Precisians , nor can serious consideration take such hold on them as to cause them to lose one Minutes rest to lament their sad Conditions , never were they so sensible of the insupportable Burthen of sin , as to cry out What shall I do to be saved ? And the reason is , because they are dead in Sins and Trespasses . Death is a Thing which deprives us of sense as well as of Life : the Dead fear not though threatned with the greatest of punishments ; The Dead fear not though God pronounce woes upon woes against them : The Dead see not , though Hell be so frightful a place : The Dead smell not , though sin stinks worse then rotten Sepulchres : The Dead feel not , tho' Mountains of lead were lying on them : They complain not as Cain did in the Bitterness of soul , by reason of Sin : Nor say with Hannah , that they were ever of a sorrowful spirit . And though there be an Entayl of wrath upon the very sins they live in ; though Hell be open to receive the impenitent and hard-hearted sinner ; and though room is preparing for them to entertain them with the Vegeance of a Displeased God , yet few VVork out their salvation with Fear and Trembling , but fall short of the sense of Hypocrite . Oh I pitty these secure souls , how short will they fall of their hopes , and not only so , but how far will they fall short of Heaven . And again , Some are not sensible that it is Sathan who finds out these stratagems to destroy their poor souls , or that he hath the Possession of the Hearts of the Vnregenerate : but certain it is , that he hath VValks in the Hearts of meer Natural Men , therefore plain it is , that while thou art Vnregenerate , he is as certainly entred into thee , as ever he was into the Herd of Swine , and will hurry thee into destruction , as them into the Sea. Though some may be convinced of the Deformity of sin , yet they are not convinced of the necessity of Personal and constant Obedience , which is Required by the Covenant of works , but conclude , that if there be any failure in the whole Law , so much as to a vain thought , that then this Covenant is broke , and nothing but dread and fear shall seize upon such a soul . But to prevent these sorrowful consequences of Neglect or misconstructions . Take my advice , and apply your self wholly to God by Prayer for his assistance : Prayer is a thing which shuts up Hell & opens Heavens Gates ; yet how little hath Prayer been used as it ought to be , it is too often seen that Men under affliction appeal to God by prayer , but afflictions being once past , he forgets again , and prayer is neglected . It is very sad , when our affections are so little Heaven-ward , as that we aim not at all at Gods Glory , but altogether our own advantage ? how can we expect that God can have any respect to our prayers , when we have none to his Divine Majesty , and perhaps if we be not presently answered , we flye out into extreams , and speak contemptuously of our Creator , who can in one minute throw us all into Everlasting Misery : such is our weakness , such is our wickedness , that upon every occasion we are apt to charge God wrongfully , nay , speak almost blasphemously : though the cause why our prayers are not ansuered is in our selves : To live without prayer is to be dead while alive , for it is to live without God : what can you do less for God then ●y this hommage to own him for your Creator ? or what can you do less for your own souls , then beg for their salvation of him who alone can grant it ? Prayers may well be counted and and called sallies of the soul for more Grace , and neglect of them can be no less than provocation , it grieves God to see that he should be so merciful and gracious as to let his Door stand open , and that he should assure us of a VVelcome at any time , and that we should be so unkind as not to visit him with our prayers , which should be looked upon as Embassies to his Divine Majesty , he cannot but take this very unkindly . Consider the Reward which is promised to prayer , you have Christs word for it , for he saith , When thou Prayest , enter into thy Closet , and when thou hast shut thy Door , pray to thy Father which is in secret , and thy Father which seeth in secret , shall Reward thee openly . But notwithstanding this so sweet promise , how is this Duty by some omitted , and by others quite deserted . Satan is an utter Enemy to prayer , and studies out many ways to put by prayer , he persuades some that if they do pray , it will be but Hypocritically : others that it is not a convenient time , for some worldly business is to be dispatched , or any fallasie to put by this Holy Duty , for the Devil doth seek and contrive all the ways that possibly can be used by him to intrap and insnare Mans soul , on purpose to make it as miserable as himself : But Man was Created for a more Nobler design then to be led Captive by the devil , and prayer is the main instrument to avoid all his allurements . Private Prayer is in a manner a secret talking with God , and who would not be glad to have such blessed Communion with him , who onely can make us eternally happy , or everlasting miserable : it is somewhat Saint like to desire private Conference betwixt God and the soul . But let not the Devil so blind your Eyes , neither as to think that the uttering a parcel of good and rhetorical expressions after any manner of way or formality , will be taken for prayer with God : No , that will not do , for you must pray ardently , affectionately , sincerely , zealously , earnestly , and also constantly : and if you would have your prayers ansuered , you must wait with patience , for Gods time is the best and fittest time to answer prayer in , for he knows best when and how to answer us , and what is fittest for us to enjoy : but many there are , who because that their prayers and petitions are not ansuered presently according to their expectations , do presently revolt from their custome of prayer , thinking that because God doth not suddenly ansuer them , he doth not take any care of them : when alas poor souls , if they did but remain constant and fervent in their devotions , God hath promised to be heard by them , and that he will aid and succour them according to their necessities . VVe ought to submit our wills to his will , whether our prayers be ansuered or no , and not to desist from praying because we enjoy not the thing which we do earnestly pray for . For to desist from good VVorks or Holy Duties , is some small kin to Apostacy , and Back-sliding will suddenly bring you out of acquaintance with God , and then will this Duty ( so Necessary for all Christians ) be Totally extirpated , and you become a Nebuchadnezzar , unto a Heathen will you soon turn . If thou dost love God , thou wilt love to be with him in private , where thou mayest freely impart thine affections unto him . Let not thy Religious worship in thy Family be used on purpose to keep up thy Credit with Men , for God who is the searcher of all Hearts , will not be so hypocritically served , the upright and the sincere heart the Lord loveth . Make it thy Business to wait upon God in private , for when thou art by thy self then thou art the fittest to call upon God , as being at that present freed from worldly incumbrances . The Heathen Scipio doth much Commend these private solitudes , for saith he , Then can I freely entertain my own imaginations , and Converse with all the learned that have been in former ages . But thy Honour is greater to converse with God , who loves to Commune with the soul in private , and communicates his affections to his people in secret : David praised God seven times a Day , but his Day sacrifices yielded him not that marrow and sweetness which he tasted in the Night , being then sequestred from all Business which might impede or hinder his godly and pious intentions . VVhen we are alone , satan is most busie , and then have we the most need of Heavens Auxiliaries . No sooner doth the True Christian open his eyes from sleep , but he opens his heart likewise to God , and posts to Heaven with secret ejaculations and praises to Gods Holy Name , and doubts not but that God will be as willing to receive as he to offer up his Morning sacrifice . Besides , many Mischiefs attend by deferring Holy Duties , which God expresly in his VVord hath commanded we should diligently keep : God is not willing to be served last of all , but expects the first fruits , and reason good , because he bestows upon us his choicest Blessings . Then let me persuade all those that desire their souls everlasting good , not to neglect this Holy Duty , which will be so beneficial to your souls , and so pleasing unto our Almighty God , which that you may sincerely do , shall be the prayers of him that subscribeth himself a hearty well-wisher to all your souls . FINIS . IOHN CLARKE 
A26963	----	The nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by Richard Baxter. Baxter, Richard, 1615-1691. 1682 Approx. 96 KB of XML-encoded text transcribed from 37 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A26963 Wing B1317 ESTC R37298 16347153 ocm 16347153 105299 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26963) Transcribed from: (Early English Books Online ; image set 105299) Images scanned from microfilm: (Early English books, 1641-1700 ; 1604:20) The nature and immortality of the soul proved in answer to one who professed perplexing doubtfulness / by Richard Baxter. Baxter, Richard, 1615-1691. 72 p. Printed for B. Simmons ..., London : 1682. Errata: p. 72. Imperfect: print show-through with slight loss of print. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- History of doctrines -- 17th century. Immortality. Faith and reason. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-09 Aptara Rekeyed and resubmitted 2007-02 Jonathan Blaney Sampled and proofread 2007-02 Jonathan Blaney Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE NATURE AND IMMORTALITY OF THE SOUL PROVED . In Answer to one who professed perplexing Doubtfulness . By RICHARD BAXTER . LONDON : Printed for B. Simons , at the Three Golden Cocks , at the West End of St. Pauls . 1682. SIR , I Have Reason to judg you no Stranger to such Addresses as these : and therefore have adventured more boldly to apply my self to you . Others would , it may be , rigedly censure this Attempt ; but your more Christian Temper will induce you , I hope , to judg more charitably , did you but understand with what reluctancy I undertook this task . I have had many Disputes with my self , whether or no I should stifle these Doubts , or seek Satisfaction . Shame to own such Principles bid me do the first ; but the weight of the Concern obliged me to the last . For I could not with any chearfulness , or with that vigor I thought did become me , pursue those unseen Substances , those Objects of Faith Religion holds forth , except I did really believe their existence , and my own capacity of enjoyning them . I thought at first to satisfie my self in the certainty of the things I did believe , to confirm and establish my Faith by these Studies , that I might be able to render a Reason of the hope that is in me : but instead of building up , I am shaken ; and instead of a clearer evidence , I am invironed with uncertainties . Unhappy that I am ! I had better have taken all upon Trust , could I so have satisfied my Reason , than thus to have involved my self in an endless Study . For such I am afraid it will prove without help : for that I may not in this Concern rest without satisfaction ; and yet the more I consider , and weigh things , the more are my doubts multiplied . I call them only doubts , not to palliate any opinions ; for I have not yet espoused any ; but because they have not yet attained so much maturity or strength , as to take me off those things , my doubts being satisfied , I should conclude of indispensable necessity ; they are but yet in the Womb : assist to make them Abortives . I have not been wanting to my self , but in the use of all means to me known , have sought satisfaction , both by Prayer , Reading , and Meditation . I have weighed and consulted things according to my Capacity . I have been as faithful to my self in all my reasonings , as I could , and void of prejudice , have passed impartial Censures on the things in debate , so far as that light I have would enable me ; and what to do more , I know not , except this course I now take , prove effectual , you inclining to assist me , that I know have studied these things . My request to you therefore is , If your more publick Studies will permit you , That you would condescend to satisfie me in the Particulars I shall mention . I assure you , I have no other design , but to know the Truth : which in things of such moment , certainly cannot be difficult , tho to my unfurnished Head they have proved so : I hope my shaking may prove my establishment . That I may therefore put you to as little trouble as I can , I will first tell you what I do believe , and then what I stick at . First , therefore , I do really believe , and am very well satisfied , That there is a God , or a first Cause that hath created all things , and given to every thing its Being . For I am not acquainted with any independent Being . I know not any thing that is able to subsist without the Contribution of its Fellow-Creatures . I am conscious to my self , when sickness invades me , and death summons my Compound to a dissolution , I can do nothing to the preservation of the Being I enjoy . And if I cannot preserve my self as I am , much less could I make my self what I am : For when I was nothing , I could do nothing . And Experience and Sense tells me , As it is with me , so it is with others ; as there is none can preserve their Beings , so there is none could acquire to themselves the Being they have ; and if none , then not the first man. And indeed that was it I enquired after , from whence every species had at first their Beings ; the way , how , and means by which they are continued . I know not any Cause of the Being of any thing , of which again I may not enquire the Cause : and so from Cause to Cause , till through a multitude of Causes , I necessarily arrive at the first Cause of all Causes , a Being wholly uncaused , and without Cause , except what it was unto it self . My next Enquiry was into my self ; and my next business , to find what Concern I have with my Creator : which I knew no better way to attain , than by searching the bounds of humane Capacity . For I concluded it reasonable to judg those attainments I was capable of in my Creation , I was designed for . Now if man is nothing more than what is visible , or may be made so by Anatomy or Pharmacy , he is no Subject capable of enjoying , or loving God , nor consequently of a life of Retrobution . In this Enquiry I found Man consisted of something visible and invisible ; the Body which is visible , and something else that invisibly actuates the same . For I have seen the Body , the visible part of man ; when the invisible , either through indisposition of its Orgains , or its self , or being expelled its Mansion , hath ceased to act ( I speak as one in doubt ) : the Body hath been left to outward appearance the same ; it was yet really void of Sense , and wholly debilitated of all power to act : But then what this invisible is , what to conclude of it , I know not : Here I am at a stand , and in a Labyrinth , without a Clue : For I find no help any where . Many have , I acknowledg , defended the Souls Immortality ; but none have proved the existence of such a Being , and a life of Retrobution , and that copiously enough ; but none have proved a Subject capable of it . I know all our Superior Faculties and Actings , are usually attributed to the Soul ; but what it is in man they call so , they tell us not . To say it is that by which I reason , or that now dictates to me what I write , is not satisfactory : For I look for a definition , and such an one , as may not to ought else be appropriated . Is it therefore a real Being , really different from the Body , and able to be without it ? or is it not ? If not , whatever it be , I matter not . If it be , is it a pure Spirit , or meerly material ? If meerly material , and different only from the Body gradually , and in some few degrees of subtilty , it is then a question , whether or not that we call Death , and suppose a separation of the Compound , be not rather a Concentration of this active Principle in its own Body , which through some indisposition of the whole , or stoppage in its Orgains , through gross Corporeity , hath suffocated its actings . If it be a pure Spirit , I would then know , what is meant by Spirit ? and whether or no all things invisible , and imperceptable to Sense , are accounted such ? If so , it is then only a term to distinguish between things evident to Sense , and things not . If other wise , how shall I distinguish between the highest degree of material , and the lowest degree of spiritual Beings , or know how they are diversified , or be certain the Being of the Soul is rightly appropriated . For to me , an immaterial and spiritual Being , seems but a kind of Hocus , and a Substance stript of all materiality , a substantial nothing . For all things at first had their Origine from the deep dark Waters : witness Moses Philosophy , in the 1 st of Genesis , on which the Spirit of God is said to move . I am far from believing those Waters such as that Element we daily make use of ; but that they were material , appears by those multitudes of material Productions they brought forth . And if those Waters were material , such were all things they d●d produce , among which was Man , of whom the Text asserts nothing more plain ; for it saith , God created man of the dust of the earth ; the most gross part and sedement of those Waters , after all things else were created . Now the Body only is not Man ; for Man is a living Creature : it is that therefore by which the Body lives and acts , that constitutes the Man. Now the Apostle mentioneth Man to consist of Body , Soul and Spirit . My Argument then is this , God created man of the dust of the earth . But Man consists of a Body Soul and Spirit : Therefore Body , Soul and Spirit are made of the dust , &c. and are material . The major and minor are undeniable ; and therefore the conclusion . Yet do I not therefore conclude its annihilation : for I know all matter is eternal ; but am rather perswaded of its concentration ( as afore ) in its own body . But of its real Being , purely spiritual , and stript of all materiality , really distinct from its body , I doubt . Because that by several accidents happening to the body , the man is incapacited from acting rationally , as before ; as in those we call Ideots , there is not in some of them so much a sign of a reasonable Soul , as to distinguish them from Bruits : Whereas were the Soul such as represented , it would rather cease to act , than act at a rate below it self . Did it know its Excellencies , such as we make them , it would as soon desert its being , as degrade its self by such bruitish acts : It is not any defect in its Organs could rob the Soul of its Reason , its Essential Faculty . Tho the Workman breaks his Tools , his hands do not lose their skill , but ceaseth to act , rather than to do ought irregularly : so likewise would the Soul then act contrary to its own nature . Secondly , Because all the species both of the Mineral , Vegitable , and Animal Kingdoms , appear to me , but as the more eminent Works of a most excellent Operator , as Engines of the most accurate Engineer ; they all live , and have a Principle of Life manifest in their growth and augmentation , and so far as they are living weights , as I can perceive from the same source . But then comes in those Natures and Faculties whereby each is distinguished from other , even like several pieces of Clock , or Watch-work : the one shews the hour of the day , and no more ; the next shews the hour and minutes , another shews both the former , and likewise the Age of the Moon ; another hath not only the three former motions , but an addition of the rise and fall of Tides ; yet all this , and many more that in that way are performed , are several distinct motions , arising all from the same Cause , the Spring or Weight , the Principle of motion in them . So among living Weights , the first do only grow and augment their bulk , and have no possibility in nature to augment their kind ; the next , to wit , Vegitables , do not only grow and increase their bulk , but likewise have a power of propagating their like : the third Family , I mean the Animal Kingdom , do not only live and encrease their kind , but likewise are made sensative . And lastly , we our selves that are not only possest of all the former , but of something , I know not what , we think more excellent , and call Reason , and all this from the same source ; namely ▪ that we live ; which if we did not , we could not perform any of these acts . For life in us is the same as the Spring or Weight in the Watch or Clock , which ceasing , all other motion ceaseth , as in a Watch or Clock , the Spring or Weight being down . As Life therefore is the Cause of all Motion , and all natural Operation and Faculties ; yet those multifarious Operations and Faculties , manifest in , and proper to the particular species of the Three Kingdoms , requires not divers Principles of Life , no more than divers motions specified in a Watch or Clock , requires divers Weights or Springs . And as the diversity of motion in Watch or Clock , ariseth not from diversity of Weights or Springs , but rather from other means : so those diversities of Natures and Faculties , manifest throughout the Three Kingdoms , arise not from divers Principles of Life , but from one Principle of Life , manifesting its power in Bodies diversly organized . So that a Tree or Herb that only vegitates and propagates its kind , hath no other Principle of Life than an Animal that hath Sense , and more eminent Faculties . The difference only , as I conceive , is , this Principle of Life in the vegitable , is bound up in a Body organized to no other end , by which Life is hindred exerting any other power : but in the Animal it 's kindled in a purer matter , by which it 's capacitated to frame more excellent Orgains , in order to the exerting more eminent Acts. For the Principle of Life can no more act rationally in matter capable of naught but vegitation ( for it acts in matter according to the nature thereof , advancing it to its utmost excellency ) , than a man can saw with a Coult-Staff , or file with an Hatchet , or make a Watch with a Betle and Wedges . I am apt to believe those rare Endowments , and eminent Faculties , wherewith men seem to excel meer Sensatives , are only the improvement of Speech , wherein we have the advantage of them , and the result of reiterated Acts , until they become habits . For by the first we are able to communicate our Conceptions and Experiments each to other ; and by the other we do gradually ascend to the knowledg of things . For is all the knowledg either in the acts , Liberal or Mechanical , any more than this acts reiterated , until they become habits ; which when they are , we are said to know them ? And what is all our reasoning , but an Argument in Discourse tossed from one to another , till the Truth be found , like a Ball between two Rackets , till at last a lucky blow puts an end to the sport ? We come into the World hardly men ; and many whose natures want cultivation , live , having nothing to distinguish them from Brutes , but the outward form , speech , and some little dexterity , such as in Apes or Monkeys , in the things they have been taught , and the Affairs they have been bred to . And could we imagine any man to have lived Twenty or Thirty years in the World , without the benefit of Humane Converse , What would appear then , think you , of a rational Soul ? which the wise man well saw when he asserted the Condition of Men and Beasts to be the same what a meer Ignorant hath , Moses himself made of Adam , that in his supposed best state , knew not that he was naked : but I believe the Nine Hundred and Thirty years Experience of his own , and the continual Experiments of Posterity , in that time communicated to him , might quicken his Intellect . So that he died with more Reason than he was created , and humane nature in his posterity . The next Generation was imbellished with his attainments , to which their own Experiences still made a new addition . The next Generation built on their Foundation , and the next on their ; and so on : and we are got on the shoulders of them all . So that it 's rather a wonder , that we know no more , than that we know so much . So that what we have , seems rather times product , through the means aforesaid , than what our Natures were at first enricht with . The which appears likewise in those whose memory fails , and in whom the vestigia of things is wore out ; the habits they had contracted , and manner of working in their several acts being forgotten , what silly Animals are they ? Whereas were the Soul such as repesented , who could rob it of its Endowments ? It 's true the debilitating of a hand , may impead a manual labour ; but rase what hath formerly been done out of the Memory , and you render Man a perfect Bruit , or worse : for he knows not how to give a signification of his own mind . And indeed , I know not any thing wherein Man excels the Beasts , but may be referred to the benefit of Speech and Hands , capable of effecting its Conceptions ; nor find any better way to attain a right knowledg of our selves , but by beholding our selves in Adam , and enquiring , what Nature had endued him with , which will fall far short of what we now admire in our selves . But now supposing all this answer'd , what will it avail us to a Life of Retrobution , if all return to one Element , and be there immerged as Brooks and Rivers in the Sea ? If we lose our Individuation ; and all the Souls that have existed , be swallowed up of one , where are the Rewards and Punishments of each individual . And we have reason to judg it will be thus , rather than otherwise , because we see every thing tends to its own Centre , the Water to the Sea , and all that was of the Earth to the Earth , from whence they were taken . And Solomon saith , The spirit returns to God that gave it . Every thing then returning to its own Element , loseth its Individuation . For we see all bodies returning to the earth , are no more individual bodies , but earth : Have we not reason then to judg the same of Spirits returning to their own Element ? And what happiness then can we hope for , more than a deliverance from the present calamity ? or what misery are we eapable of , more than what is common to all ? The same is more evident in the body with which we converse , and are more sensibly acquainted with , seems wholly uncapable of either , &c. For all bodies are material , and matter it self is not capable of multiplication , but of being changed . Therefore Nature cannot multiply bodies , but changeth them ; as some bodies arise ▪ others perish . Natures expence in continual Productions being constantly supplied by the dissolution of other Compounds : were it otherwise , her Store-house would be exhausted ; for it s by continual Circulations , Heaven and Earth is maintain'd ; and by her even Circular motion , she keeps her self imployed on the same stock of matter , and maintains every species . There is no body the same to day it was yesterday , matter being in a continual flux ; neither immediately on the dissolution of a Compound , and Corruption of the body , doth the earth thereof retain any specifick difference of that body it once was , but is immediately bestowed by Nature , and ordered to the new production of other things . That part of matter therefore which constituteth a humane body , in a short time is putrified , and made earth , which again produceth either other inferior Animals , or Grass , or Corn , for the nourishment of Beasts and Fowl , which again are the nourishment of men . Thus circularly innumerable times round , Nature continually impressing new forms of the same matter . So that that matter that now constitutes my body , it may be a thousand years ago was the matter of some other mans , or it may be of divers mens , then putrified ; which in this time hath suffered infinite changes , as it may be sometime Grass , or Corn , or an Herb , or Bird , or Beast , or divers of them , or all , and that divers times over , before my body was framed ; who then can say , why this matter so changeable , should at last be restored , my body rather than his , whose formerly it was , or the body of a Bird , or other Animal ? For by the same Reasons that the body of man is proved to arise again , may , I think , be proved the Restoration of all other bodies , which is equally incredible to me ( if understood at one time ) . For Natures stock of matter being all at first exhausted , she could not employ her self in new Productions , without destroying some of the old ; much less can she at once fabricate out of the same quantity of matter , all the bodies that ever were , are , or shall be ; which yet , notwithstanding could she , they could not be said to be the same bodies , because all bodies suffer such alteration daily , that they cannot be said to be the same to day they were yesterday ; how then can they be capable of Reward or Punishment ? These are now my doubts ; but are they the fruits of Diligence ? and am I thus rewarded for not believing at a common rate ? A great deal cheaper could I have sate down , and believed as the Church believes ; without a why , or a wherefore , have been ignorant of these Disputes , and never have emerged my self in this gulf , than thus by Reflection to create my own disturbance . Had I been made a meer Animal , I had had none of these Doubts nor Fears that thus torment my mind ; for doubting , happy Bruits happy , far more happy than my self ! With you is none of this ; with you only is serenity of mind , and you only void of Anxieties ; you only enjoy what this world is able to accommodate with , and it may be too have those Caresses we know not of , while we , your poor purveyors , go drooping and disponding , doubting , fearing , and caring about , and our whole lives only a preying on one another , and tormenting our selves . You have the carnal content and satisfaction ; we nothing but the shell , a vain glorious boast of our Lordship over you , with which we seek to satisfie our selves , as Prodigals , with husks , while the truth is , we are afraid to confront our Vassals , except we first by craft and treachery beguile them from whom likewise we flee , if once enraged : and what a poor comfort is this ? Is this a Priviledg to boast of ? Is this all Reason advanceth to , only a Purveyor to Beasts , and to make my life more miserable , by how much more sensible of misery ! Well might Solomon prefer the dead before the living ; and those that had not been , before both ; intimating thereby , that being best , least capable of misery ; that is , of Trees , of Herbs , of Stones , and all inanimates , which wanting sense , are insensible of misery . Better any thing than man therefore , since that every brute and inanimate stock or stone , are more happy in that measure : they are less capable of misery . What the advantage then , what the benefit that occurs to us from them , or what preheminence have we above them , seeing as dieth the one , so dieth the other , and that they have all one breath ? Pardon this Degression ; the real sense and apprehension I have of things , extort it from me . For I , as Job , cannot refrain my mouth , but speak in the bitterness of my Spirit , and complain in the anguish of my Soul , Why died I not from the womb ? why did I not give up the ghost when I came out of the belly ? Why did the knees prevent me ? or why the breasts , that I should suck ? I had then been among Solomon 's happy ones : I should now have lain still and been quiet ; I should have slept , and been at rest : whereas now I am weary of life . For tho I speak , my grief is not asswaged ; and tho I forbear , I am not eased ; but now he hath made me weary , and made desolate all my company : he hath filled me with wrinkles , which is a witness against me ; and my leanness rising up in me , beareth witness to my face , God hath delivered me to the ungodly , and turned me cver into the hand of the wicked , and my familiar friends have forgotten me . I said , I shall die in my nest , and shall multiply my days as the sand , when my root was spread out by the waters , and the dew lay all night on my branch ; when my glory was fresh , and my bow was renewed in my hand : but I find while my flesh is upon me , I shall bave pain , and while my soul is in me , it shall mourn . Have pity upon me , O my friend ! for the hand of God hath touched me . The wicked live , and become old ; yea , they are mighty in power , their seed is established in their sight with them , and their off-spring before their eyes ; their houses are safe from fear , neither is the rod of God upon them , &c. they are planted , and take root , they grow ; yea , they bring forth fruit , yet God is never in their mouth , and far from their reins . In vain then do I wash my hands in innocency , seeing all things come alike to all . There is one event to the righteous and to the wicked , to the good , to the clean , and to the unclean ; to him that sacrificeth , and to him that sacrificeth not : as is the good , so is the sinner ; and he that sweareth , as he that feareth an oath . I have now done ( tho I hardly know how ) , lest I too far trouble you ; and only beg your perusal of these lines , and two or three in answer of them by this Bearer , who shall at your appointment wait on you for the same . Let me farther beg these two things of you : first , That you would consider you have not to do with a Sophistick Wrangler , or with one that would willingly err , but with one that desires to know the Truth . Let therefore your Answer be , as much as you can , void of Scholastick Terms , or Notions that may lead me more into the dark . And then , as Job did beg , That God would withdraw his hand far from him , and that his dread might not make him afraid ; so I. And further , That you would not awe me with his greatness , nor suppress my Arguments with his Omnipotence . Then call thou , and I will answer ; or let me speak , and answer thou me . Thus begging the Divine Influence to direct you , and enlighten me , I subscribe myself , SIR , § . 1. IT is your wisdom in Cases of so great moment , to use all just endeavours for satisfaction ; and I think you did but your duty , to study this as hard as you say you have done . But 1. I wish you had studied it better ; for then you would not have been a stranger to many Books which afford a just solution of your Doubts , as I must suppose you are , by your taking no notice of what they have said . 2. And I wish you had known , that between the solving of all your Objections , and taking all on Trust from men , or believing as the Church believeth , there are Two other ways to satisfaction ( which must be conjunct ) : 1. Discerning the unanswerable evidences in Nature and Providence , of the Souls future Life . 2. And taking it on trust from Divine Revelation ; which is otherwise to be proved , than by believing as the Church by Authority requireth you . I have written on this Subject so much already , that I had rather you had told me , why you think it unsatisfactory , than desire me to transcribe it , while Print is as legible as Manuscript . If you have not read it , I humbly offer it to your consideration . It is most in two Books : The first which I intreat you to read , is called , The Reasons of the Christian Religion : the other is called , The Unreasonableness of Infidelity . If you think this too much labour , you are not so hard or faithful a Student of this weighty Case , as it deserveth , and you pretend to be . If you will read them ( or the first at least ) , and after come to me , that we may fairly debate your remaining Doubts , it will be a likelier way for us to be useful to each other , than my going over all the mistakes of your Paper will be . And I suppose you know , that we have full assurance of a multitude of Verities , against which many Objections may be raised , which no mortal man can fully solve , especially from Modes and Accidents . Nay , perhaps there is nothing in the World which is not liable to some such Objections . And yet I will not neglect your writing . § . 2. When you were convinc'd , That there is a first Cause , it would have been an orderly progress to think what that Cause is ; and whether his Works do not prove his Infinite Perfection , having all that eminently which he giveth formally to the whole World , as far as it belongeth to perfection to have it . For none can give more than he hath . And then you should have thought what this God is to man , as manifest in his Works : and you should have considered what of man is past doubt , and thence in what relation he stands to God , and to his fellow-creatures : And this would have led you to know mans certain duty : and that would have assured you of a future life of Retribution . Is not this a just progress ? § . 3. But you would know a Definition of the Soul. But do you know nothing but by Definitions ? Are all men that cannot define , therefore void of all knowledg ? You know not at all what seeing is , or what light is , or what feeling , smelling , tasting , hearing is , what sound or odor is , what sweet or bitter , nor what thinking , or knowing , or willing , or loving is , if you know it not before defining tell you , and better than bare defining can ever tell you . Every vital faculty hath a self-perception in its acting ; which is an eminent sense : Intuition also of outward sensible Objects , or immediate perception of them , as sensata & imaginata , is before all Argument and Definition , or reasoning action . By seeing , we perceive that we see ; and by understanding ; we perceive that we understand . I dare say , That you know the Acts of your own Soul by acting , tho when you come to reasoning or defining , you say you know not what they are . You can give no definition what substance is , or Ens at least , much less what God is . And yet what is more certain than that there is Substance , Entity , and God ? § . 4. But I 'le tell you what the Soul of man is : It is a Vital , Intellectual , Volitive Spirit , animating a humane organized Body . When it is separated , it is not formally a Soul , but a Spirit still . § . 5. Qu. But what is such a mental Spirit ? It is a most pure Substance , whose form is a Power or Virtue of Vital Action , Intellection , and Volition ( three in one ) . § . 6. I. Are you not certain of all these Acts , viz. That you Act vitally , understand and will ? If not , you are not sure that you see , that you doubt , that you wrote to me , or that you are any thing . II. If you act these , it is certain that you have the power of so acting . For nothing doth that which it cannot do . III. It is certain , that it is a Substance which hath this power : For nothing can do nothing . IV. It is evident , that it is not the visible Body , as composed of Earth , Water and Air , which is this mental Substance . Neither any one of them , nor all together have Life , Understand●●g , or Will. They are passive Beings , and act not at all of themselves , but as acted by invisible Powers . They have an aggregative inclination to Union , and no other . Were it not for the Igneous Nature which is active , or for Spirits , they would be cessant . Therefore you are thus far past the dark , That there is in man an Invisible Substance , which hath , yea , which is a Power or Virtue of Vital Action , Intellection , and Volition . V. And that this Active Power is a distinct thing from meer Passive Power , or mobilitie per aliud , Experience puts past doubt . There is in every living thing a Power , or Virtue of self-moving , else Life were not Life . VI. And that this is not a meer accident of the Soul , but its essential form , I have proved so fully in my Methodus Theologiae , in a peculiar Disputation , that I will not here repeat it . It 's evident , That even in the igneous Substance , the Vis Motiva , Illuminativa , Calefactiva , is more than an accident , even its essential form : But were it otherwise , it would but follow , That if the very accidental Acts or qualities of a Soul be so noble , its essential must be greater . VII . But it is certain , That neither Souls , nor any thing , have either Being , Power , or Action , but in constant receptive dependence on the continued emanation of the prime Cause ; and so no Inviduation is a total separation from him , or an Independence , or a self-sufficiency . Thus far natural light tells you what Souls are . § . 7. You add your self , That those attainments which you were made capable of you were designed to . Very right . God maketh not such noble Faculties or Capacities in vain ; much less to engage all men to a life of duty , which shall prove ▪ deceit and misery . But you have Faculties capable of thinking of God , as your Beginning , Guide , and End , as your Maker , Ruler , and Benefactor ; and of studying your duty to him , in hope of Reward , and of thinking what will become of you after Death , and of hoping for future Blessedness , and fearing future Misery : all which no Bruit was ever capable of . Therefore God designed you to such ends which you are thus capable of . § . 8. You say ( p. 3. ) Many have defended the Souls Immortality ; but none have proved a Subject capable of a life of Retribution . It 's a Contradiction to be immortal , or rewarded , and not to be a Subject capable ▪ For nothing hath no accidents . Nothing hath that which it is not capable of haing . § . 9. You say , None tell us what it is . How many Score Volumes have told it us ? I have now briefly told you what it is . You say , [ To say it is that by which I reason , is not satisfactory . I look for a Definition ] . But on Condition you look not to see or feel it , as you do Trees or Stones , you may be satisfied . I have given you a Definition . The Genus is Substantia purissima ; the Differentia is Virtus Vitalis , Activa , Intellectiva , Volitiva ( trinum a Imago Creatoris ) . What 's here wanting to a Definition ? I have told you , That there is an antecedent more certain Perception , than by Definition ; by which I know that I see , hear , taste , am , and by which the Soul , in act , is conscious of it self . § . 10. You ask , 1. Is it a real Being ? Answ . I told you , Nothing can do nothing . 2. Is it really different from the Body ? Answ . A Substance which hath in it self an Essential Principle of Life , Intellection , and Volition , and that which hath not , are really different . Try whether you can make a Body feel , or understand without a Soul. 2. Those that are seperable , are really different . 3. You ask , Is it able to be without it ? Answ . What should hinder it ? The Body made not the Soul : A viler Substance giveth not being to a nobler . 2. Nothing at all can be without continued Divine sustentation . But we see , Juxta naturam , God annihilateth no Substance : Changes are but by composition , and separation , and action , but not by annihilation . An Atome of Earth or Water , is not annihilated ; and why should we suspect , that a Spiritual Substance is ? Yea , the contrary is fully evident , tho God is able to annihilate all things . § . 11. You say , If it be meerly material , and differ from the Body but gradually , Death may be but its concentration of this active Principle in its own Body . Answ . If you understand your own words , it 's well . 1. Do you know what material signifieth ? See Crakenthorp's Metaphysicks , and he will tell you in part , it 's an ambiguous word . Sometime it signifieth the same as substantia ; and so Souls are material . Sometime it signifieth only that sort of Substance which is called corporeal . Dr. More tells you , That Penetrability , and Indivisibility , difference them . But what if fire ▪ should differ from air materially , but in degree of subtilty and purity , or sensitive Souls from igneous , and mental from sensitive , but in higher degrees of purity of matter ; Is it not the form that maketh the specifick difference ? Air hath not the igneous Virtue of Motion , Illumination , and Calefaction ; nor ignis , the sensitive Virtues , nor meer sensitives the rational Virtues aforesaid . Forma dat esse & nomen . This maketh not a meer gradual difference , but a specifick . There is in Compounds matter , and materiae dispositio receptiva , & forma . There is somewhat answerable in spiritual uncompounded Beings . There is substantia , and substantiae dispositio , & forma . These are but intellectually distinct , and not divisible , and are but inadequate conceptions of one thing ▪ That substantia is conceptus fundamentalis , is confest . Some make penetrability and indivisibility , substantiae conceptus dispositicus . But the Virtus vitalis activa , intellective , volitiva , in one , is the conceptus formalis . 2. But what mean you by [ the active Principles concentration in its own body ] ? It is a strange Expression : 1. If you mean , that it 's annihilated , then it ▪ remaineth not . 2. If you mean , that it remaineth an active Principle , you mean a substance , or accident . If a substance , it seems you acknowledg it a self-subsisting being , only not separate from its carcass . And if they be two , why are they not separable ? If separable , why not separated ? When the dust of the Carcass is scattered , is the Soul concentred in every atome , or but in one ? And is it many , or one concentred Soul ? If you mean , That it 's but an accident , that 's disprov'd before ; what accident is it ? If concentred in the body , the body , and every dust of it , is vital and intellectual . And if so , every clod and stone is so ; which I will not so much wrong you , as to imagine that you think . § . 12. But you would know what 's meant by a spirit , whether all that is not evident to sense ? Ans . It is a pure substance ( saith Dr. More , penetrable and indivisible ) essentially vital , perceptive and appetitive . § . 13. You add , [ How shall I know the difference between the highest degree of materials , and lowest of immaterials ? To me an immaterial , and spiritual being , seems a kind of Hocus , a substantial nothing . Ans . If you take matter for the same with substance , it is material . But not if you take matter , as it 's usually taken , for corporeal ; or gross , and impenetrable , and divisible substance , uncapable of essential , vital , self-moving perception and appetite . If this seems nothing to you , God seems nothing to you , and true Nature , which is Principium motus , seems nothing to you : And all that performeth all the action which you see in the world ; seems nothing to you . It 's pity that you have converst so little with God and your self , as to think both to be nothing . § . 14. What you say out of Gen. 1. is little else but mistake , when you say [ all was made out of the deep waters by the spirit of God ] . The Text nameth what was made of them . It saith nothing of the Creation of Angels , or Spirits , out of them ( no , nor of the Light , or Earth , or Firmament . ) And whereas you say , [ God made man of the dust of the ground ; but the body only is not man , ergo . Ans : You use your self too unkindly , to leave out half the words , Gen. 2. 7. And the Lord God formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul ; when the Text tells us the two works by which God made man , will you leave out one , and then argue exclusively against it ? What if I said , [ The Chandler made a Candle of Tallow , and then by another kindled it ] ? or [ a man made an house of Bricks , and cemented them with Mortar , &c. ] ? will you thence prove , That he made a Candle burning without fire , or the House without Mortar ? Words are useless to such Expositors . § . 15. Page 4. you say ; You know all matter is eternal . But you know no such thing . If it be Eternal , it hath one Divine perfection : and if so , it must have the rest , and so should be God. But what 's your proof ? You again ( believe the Souls concentration in its body ] . Ans . Words insignificant . It 's Idem or Aliud . If Idem , then dust is Essentially Vital and Intellectual . Deny not spiritual forms , if every clod or stone have them . If. Aliud , how prove you it to be there , rather than elsewhere ? And if you considered well , you would not believe essential , substantial life and mind , to lye dead and unactive , so long as the dust is so . § . 16. You come to the hardest Objecti - [ The Souls defective acting in infants , ideots , the sick , &c. and say , [ It would rather not act , if it were as represented . ] Ans . 1. It cannot be denied , but the Operations of the Soul here , are much of them upon the organized body ; and tho not organical , as if they acted by an Organ , yet organical , as acting on an Organ ; which is the material Spirits primarily . And so there go various Causes to some Effects , called Acts. 2. And the Soul doth nothing independently , but as dependent on God , in Being and Operation : and therefore doth what God knoweth , and useth it too , as his Instrument , in the forming of the body ; and in what it knoweth not it self . And as God , as fons naturae ▪ necessitateth the natural agency of the Soul ▪ as he doth the Soul of Bruits . But as the wise and free Governor of the world , he hath to moral acts , given mans Soul free-will , and therefore conducting Reason ; which it needs not to necessitated acts , as digestion , motion of the blood , formation of the body , &c. And as it is not made to do all its acts freely and rationally , so neither at all times , as in Apoplexies , Infancy , Sleep , &c. It is essential to the Soul , to have the active power or virtue of Intellection and Free-will , but not always to use it . As it is essential to the substance of fire , tho latent in a flint , to have the power of motion , lighe and heat . And its considerable , that as a traveller in his journey , thinking and talking only of other things , retaineth still a secret act of intending his end , ( else he would not go on ) when he perceiveth and observeth it not at all . He that playeth on the Lute or Harpsical , ceaseth when his Instrument is out of tune ; because he acteth by free-will . But the Soul of an Idiot or mad-man acteth only per modum naturae , not by free-acts , but necessitated by God by the order of nature . Only moral acts are free ; and that some other are but brutish ▪ and some but vegitative , is no more a wonder , than that it should understand in the head , and be sensible only in the most of the body , and vegitative only in the hairs and nails . It operateth in all the body by the Spirits , as valid ; but about the eyes , and open sensoria , by Spirits also as lucid , for that use . § . 14. But never forget this , That nothing at any time doth what it cannot do : but many can do that which they do not . Tho the Soul in the Womb , or Sleep , remember not , or reason not ; if ever it do it , that proveth it had the power of doing it . And that power is not a novel accident , tho the act may be so . § . 18. To your Explications p. 4. I say , 1. None doubts , but all the world is the work of one prime operating Cause ; Whom I hope you see in them , is of perfect power , wisdom and goodness , the chief efficient dirigent and final cause of all . 2. I doubt not , but the created universe is all one thing or frame ; and no one atome or part totally separated from , and independent on the rest . 3. But yet the parts are multitudes , and heterogeneous , and have their Individuation , and are at once many and one in several respects . And the unity of the Universe , or of inferior universal Causes ( as the Sun , or an anima telluris , &c. ) are certainly consistent with the specifick and individual differences of the parts . E. g. Many individual Apples grow on the same Tree ; yea , Crabs and Apples by divers grafts , nourished on the same stock : One may rot , or be sower , and not another . Millions of Trees , as also of Herbs and Flowers , good and poysonous , all grow in the same earth . Here is Unity , and great Diversity . And tho self-moving . Animals be not fixed on the earth , no doubr they have a contiguity , or continuity , as parts with the Universe . But for all that , a Toad is not a Man , nor a man in torment , undifferenced from another at ease , nor a bad man all one with a good . § . 19. And if any should have a conceit , That there is nothing but God and matter . I have fully confuted it in the Appendix to Reas . of Christian Religion . Matter is no such omnipotent sapiential thing in it self , as to need no cause or maker , any more than Compounds . And to think , that the infinite God would make no nobler Creature than dead matter , no liker himself ▪ to glorifie him , is antecedently absurd , but consequently notoriously false . For tho nothing be acted without him , it 's evident that he hath made active Natures with a principle of self-moving in themselves . The Sun differs from a clod , by more than being matter variously moved by God , even by a self-moving power also . Else there were no living creature , but bodies in themselves dead , animated by God. But it would be too tedious to say all against this that 's to be said . § . 20 ▪ When you tell us of [ One life in all , differenc'd only by diversity of Organs ] , you mean God , or a common created Soul. If God , I tell you where I have confuted it . It 's pity to torment or punish God in a murderer , or call ▪ him wicked in a wicked man : or that one man should be hang'd , and another prais'd , because the Engines of their bodies are diverse . But the best Anatomists say , That nothing is to be seen in the brain of other Animals , why they might not be as rational as Men. And if it be an Anima creata communis that you mean , either you think it is an universal Soul to the universal world , or only to this Earth or Vortex . If to all the World , you feign it to have Gods Prerogative . If to part of the world , if each Vortex , Sun , Star , &c. have a distinct individuate superior Soul , why not men also inferiors ? And why may not millions of individual Spirits consist with more common or universal Spirits , as well as the life of Worms in your belly with yours . That which hath no Soul or Spirit of its own , is not fit for such reception and communion with superior Spirits , as that which hath . Communion requireth some similitude . We see God useth not all things alike , because he makes them not like . § . 21. But if the difference between Beasts , Trees , Stones , and Men , be only the organical contexture of the body ; then 1. Either all these have put one Soul , and so are but one , save corporeally . 2. Or else every Stone , Tree and Beast hath an Intellectual Soul : for it is evident that man hath , by its Operations . I. Had you made but Virtue and Vice to be only the effects of the bodies contexture , sure you would only blame the maker of your body , and not your sclf , for any of your Crimes : For yon did not make your own body , if you were nothing . Is the common light and sense of Nature no Evidence ? Doth not all the world difference Virtue and Vice , moral good and evil ? Is it only the difference of an ▪ Instrument in Tune , and out of Tune ? Either then all called sin is good ; or God , or the universal Soul , only is to be blamed . Then to call you a Knave , or a Lyar , or Perjured , &c. is no more disgrace , than to say , that you are sick , or blind . Then all Laws are made only to bind God , or the Amima mundi ; and all punishment is threatned to God , or this common Soul. And it is God , or the common Soul only in a body , which sorroweth , feareth , feeleth pain or pleasure . II. And if you equal the Souls of Beasts , Trees , Stones and Men , you must make them all to have an Intellectual Soul. If man had not , he could never understand . And if they have so also , frustra fit potentia quae nunquam producitur in actum . It is certain that it is not the body ( Earth , Air or Water ) that feeleth , much less that understandeth or willeth . If therefore all men have but one Soul , why is it not you that are in pain or joy , when any , or all others are so ? Tour suffering and joys are as much theirs . You hurt your self when you hurt a Malefactor . Why are you not answerable for the Crimes of every Thief , if all b●● one ? § . 22. You vainly liken several Natures and Faculties to several pieces of Clock-work . For Natures and Faculties are self-acting Principles under the prime Agent : but a Clock is only passive , moved by another : Whether the motus gravitationis in the poise , be by an intrinsick Principle , or by another unseen active Nature , is all that 's controvertible there . All that your similitude will infer , is this , That as the gravitation of one poise , moves every wheel according to its receptive aptitude ; so God , the universal Spirit , moveth all that is moved , according to their several aptitudes , passives as passive , actives as active , vitals as self-movers , intellectuals as intellectual-free-self-movers under him . No Art can make a Clock feel , see or understand . But if the world have but one soul , what mean you by its concentring in the Carcass ? Is the universal Soul there fallen asleep , or imprisoned in a Grave , or what is it ? § . 23. Add page 5. You well say , That Life is the cause of all motion : Yea , infinite Life , Wisdom and Love , is the cause of all : but there be second Causes under it : Plurima ex uno . And it maketh things various , which it moveth variously ; and maketh them vital , sensitive or mental , which he will move to vital , sensitive and mental acts . Operari sequitur esse . § . 24. You are apt to believe , That those eminent Faculties wherewith men seem meer Sensitives , are only the improvement of Speech , and reitorated Acts , till they become Habits . Ans . 1. I had a Parrot that spoke so very plainly , that no Man could discern but he could have spoke as well as a Man , if he had but had the Intellect of a Man ; and quickly would learn new words , but shewed no understanding of them . 2. Many men born deaf and dumb , are of a strong understanding ( enquire of a Brother of Sir Richard Dyett's , a Son of Mr. Peter Whalley of Northampton , a Son in Law of the Lord Wharton's , &c. 3. The Faculty and the Habit are Two things . The Faculty is the Essential form of the Substance . The Habit , or Act , is but an Accident . The Faculty is nothing but the active Power . And the Power goeth before the Act. Doth acting , without Power to act , cause the Power ? What need you the Power , if you can act without it ? And What 's a Contradiction , if this be not , to say , I do that which I cannot do , or I can do that which I have no power to do ? You are not a man without the Faculty , but you are without the Act ; or else you are no man in your sleep . The act then is but the Faculties act ; and Habits are nothing but the Faculties promptitude to act . And this indeed is caused sometime by very strong acts , and sometime , and usually , by frequent acts ; and sometime suddenly , by a special Divine Operation . No doubt , but Oratory , and all Arts and Sciences , are caused by frequent acts , and their Objects : But those acts are caused by humane Faculties , under God , the first Cause . You can never cause a Carcass , or a Parrot , or any Bruit , to think of God , and the glory to come , nor to do any proper humane act . Credible History assureth us , That Devils , or separate Souls , have acted Carcasses , and discoursed in them , and seemed to commit Fornication in them , and left them dead behind them ; and they were known to be the same that were lately executed or dead , and were re-buried . Here the dead Organ was capable , when a Spirit did but use it . You too much confound Intellection and Ratiocination . The prime acts of intellective Perception ; are before Ratiocination . And there are a multitude of Complex Verities , which all found men know without , Syllogisms . The disposition to know them , is so strong , that some call it Actual Knowledg . § . 25. Add page 6. It 's well known , That the Natives in New England , the most barbarous Abassines , Gallanes , &c. in Ethicpia , have as good natural Capacities as the Europeans . So far are they from being but like Apes and Monkeys ; if they be not Ideots , or mad , they sometime shame learned men in their words and deeds . I have known those that have been so coursly clad , and so clownishly bred , even as to Speech , Looks and Carriages , that Gentlemen and Scholars , at the first congress , have esteemed them much according to your description , when in Discourse they have proved more ingenious than they , And if improvement can bring them to Arts , the Faculty was there before . When will you shew us an Ape or a Monkey , that was ever brought to the Acts or Habits before mentioned of Men ? Yea , of those that were born deaf and dumb ? § . 26. Your mistake of Adam's case , and Solomon's words , is so gross , that I will not confute it , lest the description of it offend you . § . 17. The case of failing memories is answered before , in the case ▪ of Infancy and Apoplexies , &c. Out memory faileth in our sleep ▪ and yet when we awake , we find that there remains the same knowledg of Arts and Sciences . They did not end at night , and were not all new made the next morning . The Acts ceased , because the receptivity of the passive Organ ceased : but the Habit and Faculty continued . And when memory in old men faileth about names , and words , and little matters , their judgments about great things are usually stronger ( by better Habits ) than young mens : § . 28. You say , You know nothing wherein Man excels Beasts , but may be referred to the benefit of speech and hands , capable of effecting its Conceptions . Ans . This is answered before . Those Conceptions are the cause of words and actions : and is there no cause of those Conceptions ? And if mans Conceptions differ from the beasts , the causes differed . And if the first Conceptions did not differ , the Subsequent would not differ neither , without a difference in the causal Faculties . Why do not Beasts speak as well as Men ? Parrots shew , That it is not in all for want of a speaking Organ . If one be born dumb , and not deaf , he will know but little the less for his dumbness . If he be born dead and dumb , and not blind , he will still be rational , as Dr. Wallis can tell you , who hath taught such to talk and converse intelligibly by their fingers , and other signs , without words . I confess , if all the outward Senses were stopt from the Birth , I see not how the Soul could know outward sensible things , as being no Objects to it . And how it would work on it self alone , we know not ; but understand , and will , we are sure it doth : and therefore can do it . And it 's one thing to prove Beasts to be men , or rational , and another thing to prove Men to be Beasts , or irrational . If you could prove the former , viz. That Beasts have Souls that can think of God , and the Life to come , if they could but speak , this would rather prove them immortal , than prove man unreasonable , or of a mortal Soul. Your whole speech makes more to advance bruits , than to deny the reason of man. § . 29. You say , You know no better way to attain a right knowledg of our selves , than by beholding our selves in Adam , and enquiring what Nature had endued him with , which will fall far short of what we now admire in our selves . Answ . 1. As a multitude of Objects , and Experiences , more tend to Wisdom than one alone ; so to know both what Adam was , and what all men are , and do , doth evidence more to our information , than to know Adam's first Case alone . 2. Adam's first Powers are to be known by his acts ; and his acts were not to be done at once , in a minute or a day : And we have not the History of his Life much after his Fall. But we may be sure , that Adam's Nature in Innocency , was no baser than ours corrupted . And therefore Adam had the Powers of doing whatever other men since have done . 3. But let us come to your Test : 1. Adam was made a living Soul by the breath of God , after the making of his body of the earth . 2. Adam and Eve were blessed with a generative multiplying Faculty : but they did not generate God ; nor did every bruit that had also that Faculty . Therefore there is a Soul which is not God , in every Animal , ( nor yet an Universal Soul ) . 3. Adam , no doubt , could not know external sensible Objects , till they were brought within the reach of his sense : no more can we . 4. Adam knew the Creatures as soon as he saw them ; and gave them Names suitable . This is more than we could so soon do . 5. Adam had a Law given him ; and therefore knew that God was his Ruler . He knew that God was to be obeyed ; he knew what was his Law : else it had been no sin to break it . He knew that he ought to love , and believe , and trust God , and cleave to him : else it bad been no sin to forsake him , and to believe the Tempter , and to love the forbidden Fruit better than God. He knew that Death was the threatned Wages of Sin. In a word , He was made in the Image of God : And Paul tells us , it is that Image into which we are renewed by Christ : And he describeth it to consist in wisdom , righteousness , and true holiness . 6. And we have great reason to think , that it was Adam that taught Abel to offer Sacrifice in Faith , and delivered to his Posterity the Traditions which he had from God. Tho Adam did not do all this at once , he did not receive a new Soul or Faculty for every new act . Can Apes and Monkeys do all this ? Doth God give them Laws to know and keep as moral free-agents ? But you say , Adam knew not that he was naked . Ans . What! and yet knew God and his Law , and how to name the Creatures , and how to dress and keep the Garden ? He knew not that nakedness was shameful ; for he had newly made it shameful . Perhaps you think of Adam's forbidden desire of knowledg , and his miserable attainment of it . But that did not make him a new Soul , that had no such Faculty before . Adam was the Son of God by Creation , Luk. 3. and it was his duty and interest to live as a Son , in absolute trust on his Fathers care and love : and instead of this , he was tempte● 〈◊〉 self-dependance , and must needs know more than his duty , & his fathers love and reward : He must know good and evil f●● himself : like a Child that must know what Food , and Rayment , and Work is fittest for him , which he should know only by trusting his Fathers choice , or as a Patient that must needs know every Ingredient in his Physick , and the Nature and Reason of it , before he will take it , when he should implicitly trust his Physician . Man should have waited on God for all his Notices , and sought to know no more than he revealed . But a distrustful , and a selfish knowledg , and busy enquiring into unrevealed things , is become our sin and misery . § . 36. You say , Suppose all this answered : what will it avail , as to a life of Retribution , if all return to one element , and be there immerged as Brooks and Rivers in the Sea , and we lose our individuation . Ans . I answer'd this in the Appendix to the Rea●… of the Christian Religion . I add ● . Do you believe , that each one hath now one individual Soul , or not ? If not , how can we lose that which we never had ? If we have but all one universal mover , which moveth us as Engines , as the Wind and Water 〈◊〉 Mills , how come some motions to be 〈…〉 ( as a Swallow ) , and others so slow , or none 〈◊〉 all , in as mobile a body ● ? Yea , how cometh 〈◊〉 motion to be so much in our Power , that we can sit still when we will , and rise , and go , and run ▪ and speak when we will , and cease , or change it when we will ? A stone that falls , or an arrow that is shot , cannot do so . Sure it is some inward formal Principle ; and not a material Mechanical mobility of the matter , which can cause this difference . Indeed if we have all but one Soul , it 's easie to love our Neighbours as our selves , because our Neighbours are our selves . But it 's as easie to hate our selves as our Enemies , and the good as the bad , if all be one ( for forma dat nomen & esse ) . But it is strange , that either God , or the Soul of the World , shall hate it self , and put it self to pain , and fight against it self , as in Wars , &c. But if you think still , That there is nothing but God and dead matter actuated by him , I would beg your Answer to these few Questions . 1. Do you really believe , that there is a God ? that is , an eternal infinite self-being , who hath all that power , knowledg , and goodness of will , in transcendent ●●●●…ey , which any Creature hath formally , and is the efficient Governor of all else that is . If not , all the world condemneth you ▪ for it is not an uncaused Being , and can have nothing but from its Cause , who can give nothing greater than it self . 2. Do you think this God can make a Creature that hath a subordinate Soul , or Spirit , to be the Principle of its own Vital Action , Intellection , and Volition , or not ? Cannot God make a Spirit ? If not , it is either because it is a Contradiction ( which none can pretend ) , or because God is not Omnipotent ; that is , is not God ; and so there is no God ; and so you deny what you granted . But if God can make a Spirit , 3. Why should you think he would not ? Some of your mind say , That he doth all the good that he can ; or else he were not perfectly good . Certainly his goodness is equal to his greatness , and is commmunicative . 4. Hath he not imprinted his Perfections in some measure , in his Works ? Do they not shew his glory ? Judg of his Greatness by the Sun , Stars , and Heavens ; and of his Wisdom , by the wonderful Order , Contexture , and Goverument of all things . Even the Fabrick of a Fly , or any Animal , poseth us . And do you think , that his love and goodness hath no answerable effect ? 5. Do you think , that passive matter doth as much manifest Gods Perfection , and honour the Efficient , as vital and Intellectual Spirits ? If it be a far nobler Work for God to make a free , vital , mental Spirit , to act under him freely , mentally , and vitally , than to make meer atomes , why should you think that God will not do it ? 6. And do you not dishonour , or blaspheme the prime Cause , by such dishonouring of his Work , as to say , he never made any thing more noble than Atomes , and Compositions of them . 7. Is there not in the Creature a communicative disposition to cause their like ? Animals generate their like : Fire kindleth fire : Wise men would make others wise : God is essential infinite Life , Wisdom and Love : and can he , or would he make nothing liker to himself than dead Atomes ? Yea , you feign him to make nothing but by Composition , while you say , That matter it self is eternal . 8. But when the matter of Fact is evident , and we see by the actions , that there is a difference between things moved by God , some having a created Life and mind , and some none , what needs then any further proof ? § . 31. But if you hold , That we have now distinct Spirits , which are individual , Substances , why should you fear the loss of our individuation , any more than our annihilation , or specifick alteration ? If God made as many substantial individual Souls , as men , is there any thing in Nature or Scripture , which threatneth the loss of Individuation ? I have shewed you , and shall further shew you enough against it . § . 32. You say , page 7. Every thing returneth to its element , and loseth its individuatiou : Earth to Earth , Water to the Sea , the Spirit to God that gave it . What happiness then can we hope for more than deliverance from the present calamity ; or what misery are we capable of , more than is common to all ? Ans . 1. Bodies lose but their Composition , and Spiritual forms . Do you think , that any Atome loseth its individuation ? If it be still divisible in partes infinitas , it is infinite . And if every Atome be infinite , it is as much , or more than all the world ; and so is no part of the world ; and so there would be as many Worlds , or Infinites , as Atomes . It is but an aggregative motion which you mention . Birds of a Feather will flock together , and yet are Individuals still . Do you think any dust , or drop , any Atome of Earth or Water , loseth any thing of it self , by its union with the rest ? Is any Substance lost ? Is the simple Nature changed ? Is it not Earth and Water still ? Is not the Haecceity , as they call it , continued ? Doth not God know every dust , and every drop from the rest ? Can he not separate them when he will ? And if Nature in all things tend to aggregation , or union , it is then the Perfection of everything . And why should we fear Perfection ? 2. But Earth , and Water , and Air , are partible matter . Earth is easily separable : The parts of Water more hardly , by the means of some terrene Separaror . The parts of Air yet more hardly : and the Sun-beams , or substance of fire , yet harder than that ( tho it's contraction and effects are very different ) : And Spirits either yet harder , or not at all . Some make it essential to them to be indiscerptible ; and all must say , That there is nothing in the Nature of them , tending to division , or separation . And therefore tho God , who can annihilate them , can divide them into parts , if it be no Contradiction ; yet it will never be , because he useth every thing according to its nature , till he cometh to miracles . Therefore their dissolu●ion of parts is no more to be feared , than their annihilation . 3. But if you take Souls to be partible and unible , then you must suppose every part to have still its own existence in the whole . And do you think , that this doth not more advance Souls than abase them ? Yea , you seem to Deifie them , while you make them all to return into God , as drops into the Sea. And if you feign God to be partible , is it not more honour and joy to be a part of God , who is joy it self , than to be a created Soul ? If a thousand Candles were put out , and their light turned into one Luminary , as great as they all , every part would have its share in the enlightning of the place about it . Is it any loss to a single Soldier , to become part of a victorious Army . 4. But indeed this is too high a Glory for the Soul of man to desire , or hope for . It is enough to have a blessed union with Christ , and the holy Society , consistent with our Individuation . Like will to like , and yet be it self . Rivers go to the Sea , and not to the Earth . Earth turns to Earth , and not to the Sun , or Fire . And the holy and blessed , go to the holy and blessed : And I believe , that their union will be nearer than we can now well conceive , or than this selfish state of man desireth : But as every drop in the Sea , is the same Water it was , so every Soul will be the same Soul. 2. And as to the incapacity of misery which you talk of , why should you think it more hereafter than here ? If you think all Souls now to be but one , doth not an aking Tooth , or a gouty Foot , or a calculous Bladder , suffer pain , tho it be not the body that feeleth ; but the same sensitive Soul is pain'd in one part , and pleas'd in another . And if all Souls be now but God in divers Bodies , or the Anima mundi , try if you can comfort a man under the torment of the Stone , or other Malady , or on the Rack , or in terror of Conscience , by telling him , That his Soul is a part of God. Will this make a Captive bear his Captivity , or a Malefactor his Death ? If not here , why should you think that their misery hereafter will be ever the less , or more tolerable for your conceit , that they are parts of God ? They will be no more parts of him then , than they were here . But it 's like , that they also will have an uniting inclination , even to such as themselves ; or that God , will separate them from all true unity , and say , Go you cursed into everlasting fire , prepared for the Devil and his Angels , &c. § . 33. No doubt it 's true , that you say , page 7 , and 8. That matter is still the same , and liable to all the changes which you mention . But it 's an unchanged God , who doth all this by Spirits , as second Causes , who are not of such a changeable , dissoluble , partible nature , as Bodies are : It is Spirits that do all that 's done in the world ! And I conjecture , as well as you , That universal Spirits are universal Causes . I suppose , That this Earth hath a vegitative form , which maketh it as a matrix to receive the Seeds , and the more active influx of the Sun. But Earth and Sun are but general Causes . Only God , and the seminal Virtue , cause the species , as such . The Sun causeth every Plant to grow ; but it causeth not the difference between the Rose , and the Nettle . and the Oak . The wonderful unsearchable Virtue of the Seed causeth that . And if you would know that Virtue , you must know it by the effects . You cannot tell by the Seed only of a Rose ; a Vine , an Oak , what is in it . But when you see the Plants in ripeness , you may see that the Seeds had a specifying Virtue , by the influx of the general Cause , to bring forth those Plants , Flowers , &c. Neither can you know what is in the Egg , but by the ripe Bird ; nor what the Soul of an Infant is , but by Manhood and its Acts. § . 34. You here pag. 7. divert from the point of the Immortality or Nature of the Soul , to that of the Resurrection of the Body : of which I will now say but this ; Christ rose , and hath promised us a Resurrection , and nothing is difficult to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oft signifieth our living another life after this . The Body hath more parts than Earth and Water . The Spirits as we call them , which are the igneous parts , lodged in the purest aereal in the blood , &c. are that body in and by which the Soul doth operate on the rest . How much of these material Spirits the Soul may retain with it after Death , we know not : and if it have such a body , it hath partly the same ; and God can make what Addition he please , which shall not contradict identity : Paul saith of Corn , God giveth it a body as pleaseth him ▪ in some respect the same , &c. in some not the same that was sown . We do not hold , That all the flesh that ever a man had , shall be raised as that mans . If one man that was fat , grow lean in his sickness , we do not say , that all the flesh that sickness wasted , shall rise : It shall rise a spiritual body . God knoweth that which you and I know not . § . 35. You add , how easie it would have been to you to believe as the Church believeth ▪ and not to have immerged your self in these difficulties ? Ans . 1. The Church is nothing but all individual Christians ; and it is their Belief which makes them capable of being of the Church : As we must be men in order of Nature , before we are a Kingdom of men ; so we are Believers before we are a Church of Believers . A Kingdom or Policy maketh us not men , but is made of men ; and Church-society or Policy maketh us not Believers , but is made up of Believers . Therefore Belief is first , and is not caused by that which followeth it ? And why doth the Church believe ? Is it because they believe ? And whom do they believe ? Is it themselves ? I doubt you have fallen into acquaintance with those whose Interest hath made it their Trade to puzzle and confound men about things as hard to themselves as others , that they may bring them to trust the Church , and then tell them that it 's they that are that Church , as a necessary means to the quieting their minds . And they tell them , You are never able by reason to comprehend the mysteries of Faith ; the more you search , the more you are confounded . But if you believe as the Church believeth , you shall speed as the Church speedeth , But it 's one thing to believe the same thing which the Church believeth ; and another to believe it with the same faith , and upon the same Authority . If a man believe all the Articles of the Creed only because men tell him that they are true , it is but a human Faith , as resting only on mans Authority ; but the true Members of the Church believe all the same things , because God revealeth and attesteth them ; and this is a Divine Faith : And so must you . If you love light more than darkness and deceit , distinguish , 1. Believing men for Authority . 2. Believing men for their Honesty , 3. Believing men for the natural impossibility of their deceiving . And the foundation of this difference is here : Mans Soul hath two sorts of acts , Necessary and Contingent , or mutably free ▪ To love our selves , to be unwilling to be miserable , and willing to be happy ; to love God as good , if known , &c. are acts of the Soul as necessary , as for fire to burn combustible contiguous matter ; or for a Bruit to eat ; so that all the Testimonies which is produced by these necessary acts by knowing men , hath a Physical certainty , the contrary being impossible . And this is infallible historical knowledg of matter of fact . Thus we know there is such a City as Rome , Paris , Venice , &c. and that there was such a man as K. James , Ed. 6. Hen. 8. William the Conqueror , &c. And that the Statutes now ascribed to Ed. 3. and other Kings and their Parliaments are genuine . For Judges judge by them , Lawyers plead them , Kings own them , all men hold their Estates and Lives by them . Contrary mens Interest by Lawyers are daily pleaded by them against each other ; and if any one would deny , forge or corrupt a Statute , Interest would engage the rest against him to detect his fraud . 1. The certain effect of natural necessary Causes hath natural necessary evidence of Truth . But when all knowing men of contrary Dispositions and Interests ▪ acknowledg a thing true , this is the effect of natural necessary Causes . Ergo it hath natural necessary evidence of Truth . 2. It is impossible there should be an Effect without a sufficient Cause . But that a thing should be false which all knowing men of contrary Dispositions and Interests acknowledg to be true , would be an Effect without a Cause ▪ for there is no Cause in nature to effect it . It is impossible in nature that all men in England should agree to say , There was a King James , K. Edward , Q. Mary , or that these Statutes were made by them , if it were false . This is infallible Historical Testimony . It were not so strong if it were only by one Party , and not by Enemies also , or men of contrary Minds and Interests . And thus we know the History of the Gospel ; and this Tradition is naturally infallible . II. But all the Testimony which dependeth on humane Acts , not necessary , but free , have but an uncertain moral humane Credibility . For so all men are Lyars ; i. e. fallible , and not fully to be trusted . And I. Those Testimonies which depend on mens Honesty , are no farther credible , than we know the Honesty of the men : which in some is great , in some is none , in most is mixt , and lubricous , and doubtful , Alas ! what abundance of false History is in the world ! Who can trust the Honesty of such men , as multitudes of Popes , Prelates , and Priests have been ? Will they stick at a Lye , that stick not at Blood , or any wickedness ? Besides , the ignorance which invalidates their Testimony . II. And to pretend Authority to rule our Faith , is the most unsatisfactory way of all . For before you can believe that Jesus is the Christ , and his Word true , how many impossibilities have you to believe ? 1. You must believe that Christ hath a Church . 2. And hath authorized them to determine what is to be believed , before you believe that he is Christ . 3. You must know who they be whom you must believe ; whether all , or some , or a major vote . Whether out of all ▪ the world , or a party . 4. And how far their Authority extendeth ? Whether to judg whether there be a God , or no God ; a Christ , or no Christ ; a Heaven , or none ; a Gospel , or none : or what . 5. And how their determinations out of all the world may come with certainty to us : and where to find them . 6. And when Countreys and Councils contradict and condemn each other , which is to be believed . Many such impossibilities in the Roman way , must be believed , before a man can believe that Jesus is the Christ . In a word , you must not puzzle your head to know what a man is , or whether he have an immortal soul ; but you must , 1. believe the Church of Believers , before you are a Believer in Christ . 2. And you must believe , that Christ was God and Man , and came to save man , before you believe that there is such a creature as man , or what he is , and whether he have a soul capable of salvation . But I have oft elsewhere opened these Absurdities and Contradictions ; where you may see them confuted , if you are willing . § . 36. Your question about the souls nature , existence , and Individuation , may be resolved by a surer and easier way as followeth : I. By your own certain experience . 1. You perceive that you see , feel , understand , will and execute . 2. You may know , as is oft said , that therefore you have an active power to do these . 3. You may thence know , that it is a substance which hath that power . Nothing can do nothing . 4. You may perceive , that it is not the terrene substance , but an invisible substance , actuating the body . 5. You may know , that there is no probability , that so noble a substance should be annihilated . 6. Or that a pure and simple substance should be dissolved by the separation of parts ( or if that were every part would be a spirit still ) . 7. You have no cause to suspect , that this substance should lose those powers or faculties which are its essential form , and be turned into some other species , or thing . 8. And you have as little cause to suspect , that an essential vital intellective power , will not be active , when active inclination is its Essence . 9. You have no cause to suspect , that it will want Objects to action in a World of such variety of Objects . 10. And you have as little cause to suspect , that it will be unactive , for want of Organs , when God hath made its Essence active ; and either can make new Organs ; or that which can act on matter , can act without , or on other matter . He that can play on a Lute , can do somewhat as good , if that be broken . 11. And experience might satisfie you , that several men have several souls , by the several and contrary Operations . 12. And you have no reason to suspect , that God will turn many , from being many , into one ; or that unity should be any of their loss . All this , Reason tells you , beginning at your own experience , as I have ( and elsewhere more fully ) opened . § . 37. II. And you have at hand sensible proof of the individuation of spirits , by Witches , Contracts , and Apparitions : of which the world has unquestionable proof , tho there be very many Cheats . Read Mr. Glanvill's new Book , published by Dr. Moore , Lavater de Spectris , Zanchy de Angilii , Manlii Collect. Bodin's Daemonolog . Remigius of Witches , besides all the Mallei Malificorum , and doubt if you can . If you do , I can give you yet more , with full proof . § . 38. III. But all that I have said to you , is but the least part , in comparison of the assurance which you may have by the full revelatson of Jesus Christ , who hath brought life and immortality to light in the Gospel , where the state , the doom , the rewards and punishment of souls is asserted . And without dark and long Ambages , or Roman Juggles , we prove the truth of this Gospel , briefly and infallibly thus : I. The History of Christ's Life , Miracles , Doctrine , Death , Resurrection , Ascension , the Apostles Miracles , &c. is proved by such forementioned evidence , as hath physical certainty : Not such as dependeth only on mens honesty , or moral argument , much less on a pretended determining authority ; but such as dependeth on necessary acts of man , even the consent of all sorts of contrary minds and interests , as we know the Statutes of the Land , or other certain History . But we are so far from needing to ask , which part of Christians it is that is this Church , that is to be believed , that it tendeth to the assertaining of us , that all the Christian World , Papists , Protestants , Greeks , Moscovites , Armenians , Jacobites , Nestorians , &c. herein agree , even while they oppose each other . To know whether there was a Julius , or Augustus Caesar , a Virgil , Ovid Cicero , and which are their Works ; yea , which are the Acts of Councils , no man goeth to an authorized determining Judg for the matter of Fact , but to historiCal proof . And this we have most full . II. And if the History be true , the Doctrine must needs be true , seeing it is fully proved by the matters of Fact. Christ being proved to be Christ , all his words must ●eeds be true . § . 39. The Gospel of Christ , hath these four parts of its infallible evidence . I. The antecedent and inhererent Prophecies fulfilled . II. The inherent impress of Divinity on the Gospel it self , unimitable by man. It hath Gods Image and Superscription ; and its Excellency , propria luce , is discernible . III. All the Miracles , and Resurrection , and Ascention of Christ , the Gift of his Spirit , and extraordinary Miracles of the Apostles , and first Churches . IV. The sanctifying work of the Spirit by this Gospel , on all Believers in all Ages of the World , by which they have the Witness in themselves . A full constant unimitable Testimony . § . 40. And now how highly soever you think of Bruits , think not too basely of Men , for whom Christ became a Saviour : And yet think not so highly of Men , Bruits and Stones , as to think that they are God. And think not that your true diligence hath confounded you , but either your negligence , or seducers , or the unhappy stifling of obvious truth , by the ill ordering of your thoughts . And I beseech you remember , that Gods Revelationt are suited to mans use ▪ and our true knowledg to his Revtlations . He hath not told us all that man would know , but what we must know . Nothing is more known to us than that of God which is necessary for us : Yet nothing so incomprehensible as God. There is much of the Nature of Spirits , and the world to come , unsearchable to us , which will pose all our Wits : yet we have sufficient certainty of so much as tells us our duty and our hopes . God hath given us Souls to use , and to know only so far as is useful . He that made your Watch , taught not you how it 's made , but how to use it ▪ Instead therefore of your concluding complaints of your condition , thank God , who hath made man capable to seek him , serve him , love him , praise him , and rejoyce in hope of promised Perfection . Live not as a willful stranger to your Soul and God. Use faithfully the Faculties which he hath given you : sin not willfully against the truth revealed ; and leave things secret to God , till you come into the clearer light : and you shall have no cause to complain , that God , whose goodness is equal to his greatness , hath dealt hardly with mankind . Instead of trusting fallible man , trust Christ , who hath fully proved his trustiness ; and his Spirit will advance you to higher things than bruits are capable of . God be merciful to us dark unthankful sinners . Ri. Baxter . Mar. 14. 1681. ERRATA . IN the Second Part , p. 12. l. 9. for primus r Prime . p. 16. l. 21. for is r. are . I have not leisure to gather the rest , if there be any . Notes, typically marginal, from the original text Notes for div A26963-e120 Here 〈◊〉 what 〈◊〉 want 〈◊〉 the A●… Copy . 
A37244	----	A work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... Thomas Jenner has lineas composuit. Davies, John, Sir, 1569-1626. 1658 Approx. 102 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A37244 Wing D410 ESTC R27853 10174979 ocm 10174979 44697 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37244) Transcribed from: (Early English Books Online ; image set 44697) Images scanned from microfilm: (Early English books, 1641-1700 ; 1381:13) A work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... Thomas Jenner has lineas composuit. Davies, John, Sir, 1569-1626. Jenner, Thomas, fl. 1631-1656. 39 p., [6] p. of plates : ill. Printed by M.S. for Thomas Jenner, London : 1658. Prose version of Sir John Davies' poem Nosce te ipsum--LCCP. Includes "What heaven is, vindicated from the vulgar mistakes and gross conceivings of many" (p. 29-39) which is attributed to Thomas Jenner by LCCP. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Salvation. 2005-12 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2006-06 John Latta Sampled and proofread 2006-06 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion A WORK For none but ANGELS & MEN THAT IS , To be able to look into , and to know our selves . OR A BOOK Shewing what the SOULE Is , Subsisting and having its operations without the Body ; it s more then a perfection or reflection of the Sense , or Temperature of Humours ; Not traduced from the Parents subsisting by it self without the Body : How she exercises her powers in the Body the vegetative or quickning power of the Senses . Of the Imagination or Common sense , the Phantasie , Sensative Memory , Passions , Motion of Life , the Locall Motion , Intellectuall powers of the soul . Of the Wit , Understanding , Reason , Opinion , Judgement , Power of Will , and the Relations betwixt Wit and Will. Of the Intellectuall memory , which is the Souls store-house , wherein all that is laid up therein , remaineth there even after death and cannot be lost ; that the Soule is Immortall , and cannot dye , cannot be destroyed , her cause cease●h not , violence nor time cannot destroy her ; and all Objections answered to the contrary . Thomas Jenner has lineas composuit . In faelix qui pauca sapit spernitque doc●ri Such knowledge is too wonderfull for me , it is high , I cannot attaine unto it , Psal . 139.6 . LONDON : Printed by M. S. for Thomas Jenner , at the South-Entrance of the Royall EXCHANGE . 1658. Of the Soule of Man , and the Immortality thereof . Why , since the desire to know , did corrupt the roote of all mankind , did my parents send me to Schoole that my minde might be inriched therewith ? for when our first parents cleere and sharpe reasons eye , could have approached the eternall light , as the Intellectuall Angells , even then the Spirit of lies suggests , that because they saw no Ill , therefore they were blind and breathed into them a curious wish , which did corrupt their will : for that ill they straight desired to know , which ill was nothing but a defect of good , which the Devill could not shew while man stood in his perfection ; so that they were first to doe the Ill , before they could attaine the knowledge of it ; as men by tasting poyson know the power of it , by destroying themselves . Thus man did ill to know good , and blinded reasons eye to give light to passions eye , and then he saw those wretched shapes of misery , and woe , nakednesse , shame , and poverty by experience ; Reason grew darke and could not discern the fair formes of God and truth , and mans soul which at first was fair , spotlesse , and good sees her selfe spotted , hanted with spirits impatient to see her own faults ; therefore turnes her selfe outward , and sees the face of those things pleasing and agreable unto her sences , so that she can never meet with her selfe . The lights of Heaven , which are the fair eyes of the World , they looke down upon the World to view it , and as they run and wander in the Skies , they survey all things that are on the Center , yet the lights mine eyes , which see all objects farre and nigh , look not into this little world of mine , nor see my face in which they are fixed since nature fails us in no needfull thing , why doe I want means to see my inward selfe , which sight might bring me to the knowledge of my selfe , which is the first degree to true wisdome , that power which gave me ability to see externals , infused an inward light , to see my self by means of which I might have a perfect knowledge of my own form . But as the eye can see nothing without the light of the Sun , neither can the mind see her self without Divine light , for how can art make that cleere which is dim by nature , and the greatest wits are Ignorant both where she is , and what she is , one thinkes her to be Air , and another fire , and another Blood , defused about the heart , and that she is compounded of the Elements , Musitians say our soules are Harmonies ; Physitians , the complexions . Epicures makes them swarmes of Atomes , which by chance fly into our Bodies , some again that one soule fills every man , as the Sun gives light to every star , others that the name of soule is a vain thing , and that it is a well mixt body : and as they differ about her substance , so , also where her seate is , some lift her up into the Brain , others thrust her down into the stomack , some place her in the heart , and others in the liver . Some say that she is all in all , and all in every part , and that she is not contained , but containes all , and thus the learned Clerkes play at hazzard , and let them say , it is what they will ; there be some that will maintain it , the only wise God to punish the pride of mens wits , hath therefore wrought this confusion , but he that did make the Soule of nothing , and restor'd it when fallen to nothing , that so we might be twice his ▪ can define her subtle forme and knowes her nature and powers : To judge her selfe she must transcend her selfe , for fetterd men cannot expresse their strength , but now in these latter dayes , those Divine Mysteries which were laid in darkness , are brought to light : and this Lampe of God which doth defuse it selfe through all the Region of the braine , doth shew the immortall face of it . VNDERSTANDING . I once was Aegle ey'ed full of all light . Am owle eyd now as dim as darke as night , As through a glasse or Cloud I all thinges vew . Shall on day see them in there proper hue . MEMORIE . A com̄on Jnne all com̄ers to reteyne . A Siue where good run̄e out & bad remayne . A Burrow with a thousand vermine hydes . A Den where nothinge that is good abides This she doth when from particular things she abstracts the Universall kinds ; which are immateriall and bodilesse , and can be lodged no where else but in the minde . And thus from divers acts and accidents which fall within her observation ; she abstracts divine power and virtue ; again , how can she know severall bodies if she were a body ; the eye cannot see all colours at once , nor the tongue relish all tasts at one time , but successively : nor can we judge of Passion except we be free from all passions , nor can a Judg execute his office well if he be possest of either party , if lastly this quick power were a body , were it as swifte as fire or winde , which blowes the on one way , & makes the other a spier , her nimble body yet in time must move , & not slide through all places at an instant , she is nigh and far above , beneath , in poynt of time which thought cannot devide , she is as soon sent to China , as to Spain , and returnes as soon as sent , she as soon measures the heavens as an ell of Silke . As then the soule hath a substance besides the body in which she is confinde ; so hath she not a body of her own , but is a spirit , and a minde immateriall . Since the body and soul have such diversities , we may very well muse how this match began : but that the Scripture tells us , Zachariah 12.1 . sayth the Lord , which stretcheth forth the Heavens , and layeth the foundations of the Earth , and formeth the Spirit of man within him ▪ he makes the body of Earth , and in it a beam of heavenly fire , now in the wombe before the birth , inspires in all men their soules , and without a mother sends dayly millions into the world which neither from eternity , nor at once in one time lay them up in the Sunne or Moone , nor in some secret cloyster where they sleepe till they be awaked , neither did he make at first a certain number , infusing part in beasts , and part in men , and being unwilling to take further pain would make no more ; so that the widdow soul should be married to the next body that should be born , and so by often changing mens souls should pass from beasts to men , these are fond thoughts ; since there are far more born then dye , then thousand soules should be abortive , or others deaths should supply their soules ; but as nature Gods handmaid doth create bodies in time distinct and in due order , so God gives soules the like successive date , which himselfe formes in new bodies , which himselfe makes of no materiall thing , for unto Angels he hath given no power either to forme the shape , or bring the stuffe from Air or Fire , nor in this doth he use natures service , for although she can bring bodyes from bodyes , yet she could never traduce soules from soules , as light springs from light , and fire from fire as some learned fathers that were great lights of old did hold , for say they , how can we say that God made the soule , and yet not make him the Author of her sinne , for in her lies the corruption , for Adams body did not sin but his soule , and so brought the body to corruption , So we would fain make him the Author of the wine , if we knew whom to blame for her dreggs ; none were yet so grosse , as to contend for this , that soules may be traduced from bodyes , between whose natures there is no proportion , but many subtle wits have justified that soules may spiritually spring from soules , which if the nature of the soul be tryed would even in nature prove as grosse , for all things that are made are either of naught , or of something that is already made of naught , no Creature ever formed ought , for that is proper for the Almighty ; if then the soule make another soule , she must take it of some former stuffe or matter , but there is no matter found in the soule : then if her heavenly forme doe not agree with any matter in the World , then must she needs be created of nothing , and that is only proper to God alone ; again , if soules doe beget soules , 't is either by themselves , or the bodies power , if by themselves what hinders them but that they may engender soules every hour , if by the body , how can understanding and will joyne with the body in this act ; only since when they doe their other works , they doe abstract them themselves from the body ; moreover , if soules were begotten of soules , they should move and change into each other , but motion and changes brings at last corruption , and then how should it be immortall ? If lastly soules did use generation , then they should spread incorruptible seed ; and then what becomes of that which they doe loose , when the acts of generation doe not speed ? but if the soule could cast spirituall seed yet she would not , because she never dies ; mortall things desire to breed their like that so they might immortalize their kinde , therefore the Angels who are call'd the sons of God neither marry nor are given in marriage , their spirits and ours are of one substance , and have one father the Lord of Heaven . Who would at first that in each other thing , earth , and water , living souls should breed , but mans soul which he would make their king , should immediately be produced from himselfe ; and doubtless when he took the Woman from the side of the man , he alone inspierd the soul , for t is not said he did devide mans soul , but took flesh of his flesh , and bone of his bone ; and lastly , God being made man for mans sake , and like him in all , save only in sin , tooke his body from the wombe of the Virgin but all agree , God formed his soule within ▪ him then is the soule from God , so say the Pagans which saw by natures light , her heavenly kinde , naming her kin to God , and Gods bright ray , a Citizen of Heaven , confind to the earth . This cloud may be further cleerd by heavenly light , for questionlesse God made her , and made her good , and ingrafted her in the body there to grow , which though it be corrupted flesh and blood , yet can it not bring corruption to the soule ; yet this soule at first made good by God , and not corrupted by the evill of the body , yet in the womb is accurst and sinfull ere she can judge by wit or chuse by will , yet God is not the Author of her sinne , though of her being ; and if we dare judge him in this , he can condemn us , and yet be cleere himselfe , first God from eternity decreed , what hath been , is , or shall be done , and that every man in his turne should run his race of life , and did purpose to make all soules that ever have been or shall be , and that they should take there being in humane bodies , or not to be at all ; was it then fit that such a weake event , weaknesse it selfe , the sin and fall of man should prevent his execution , and councells fixed , and decreed before the world began , and that one penall law broke by Adam , should make God breake his own eternall law ; and revoke the setled order of the world , and change all formes of things which he foresaw ; could Eves weake hand extended to the Tree , rent a sunder that Adamantive chain , whose golden linkes of causes and effectes remain fixt to Gods own chare ; O could we see how cause doth spring from cause , how they are mutually linckt and foulded , and that on disagreeing stringe doth rather make then marr the harmony , and at once view how death is brought by sin , and how a better life doth arise by death , how in one his justice is seen , and his mercy in the other , we would praise this his decree a wise and right : but we measure time by first and last , and see the sight of things successively , when the Lord sees all at once and at an instant he sees all things in himselfe as in a glasse , for from him , and by him , and through him are all things . His sight is not discorsive by degrees , but he seeing the whole , seeth every single heart . He looks on Adam as a roote , or spring and on all his heires as Branches , and streames ; and sees all men as one man , though they dwell in sundry Nations and Cit●es ; and as root and branch makes but one Tree , and the spring and streame make but one River , so that if one be corrupted the other is corrupted also ; So when the Root and Fountaine of man kinde did draw corruption and Gods curse by sin , this was a charge that did binde all his off-springe , and so they all grew corrupted : as when the hand sins , the man offendes , for part from whole in this , the law doth not sever : so Adams sin extends to whole mankinde , for all natures are but part of his Therefore this sin of kind was not personall , but reall and hereditary ; the guile and punishment whereof must pass by course of nature and law : for as that easie law was given to all , to Ancestor , to heir first and last , so the transgression was generall , in our law we see some foot steps of this which take her root from God and nature : Ten thousand men make but one corporation , and these and their successors are but one , and if they gain or loose their liberties , they harme and profit not themselves alone , but their Successors : and so the Ancestor and all his heirs , if they should increase as the Sand , their advancements and forfitures are still but one , his civill acts doe binde and harme them all . There are a Crew of fellowes J suppose , That angle for their Victualls with their nose As quick as Beagles in the smelling sence To smell a feast in Paules 2 miles from thence . Trueth and a Lye did each a Lodging lack , And to a Gallants Eare their course did take : Trueth was put by , ( being but meanly clad ) And in the Eare , the Lye the Lodging had . Next she useth the smell in the nostrels , as into them at first God breathed life , so now he makes his power to dwell in them , to judge of all Aires whereby we live and breath , this sence is Mistress of an Art , to sell sweete perfumes to soft people , yet it imparts but little good , for they have the best smell that cannot away with any perfumes , yet good sents doe awake the fancy , refine the wit , and purifie the Braine , and old devotions did use incense to make mens spirits , more apt for divine thoughts . Lastly , the power of feeling which is lifes roote , which doth shed it selfe through every living part , and extends it selfe from head to foot by sinewes ; as a net covering all the body , or much like a spider which setteth in the midst of her web , and if the outmost thread of it be touched she instantly feels it by the touch ; we discern what 's hard , smooth , rough , what 's hot , and cold , and dry , and moyst , these are the outward instruments of the soule , and the Guards by which every thing must passe into the Soule , or aproacheth unto the minds intelligence , or touch wits looking-glasse ; the Fantasie , yet these Porters which admit all things themselves , neither discern nor perceive them , one Common power which sits in the forehead brings together all their proper formes ; For all those Nerves which carry spirits of Sense , and goe spreading themselves to the outward Organ , are there united as their Center , and there they know by this power those sundry formes , the outward Organs present things doe receive , the inward sence retayne the things that are absent , for she straightwayes transmits what she perceives unto the higher Region of the Brain . Where sits the Phantasie which is the hand maid neer to the minde , and so beholds and discerneth them all , and things that are divers in their kinde compounds in one : weigheth them in her Ballance , and so some she esteemes good , and some ill , and some things neuterall , neither good nor bad , this busie power is working night and day , when the outward sences are at rest , a thousand light and phantasticall dreames with their fluttering wings keeps her still awake ; yet all are not alwayes afore her , she successively intends this and that , and what she ceaseth to see she commits to the large volume of the memory ; This Lidger Book lyes behinde in the Brain , like Janus eye , seated in the Poll , and is the storehouse of the minde , which much remembers and forgets more , here sences apprehension ends as a stone cast into the Pond of Water , one Circle makes another , till at last it toucheth the Banke . But although the apprehensive power do pawse , yet the motive virtue is lively , and causeth passions in the heart , as joy , griefe , fear , hope , love , and hate ; and these passions bring forth divers actions in our lives , for all actions without the light of reason proceed from passion ; but since the powers of sence lodge in the Brain , how comes passions from the heart , it ariseth from the mutuall love and kind intelligence betwixt the Brain and the Heart . From the kinde heat which raigns in the heart , from thence the spirits of life takes their beginning , these spirits of life ascending to the brain causeth a sensablenesse , and imediately judgeth whether it be good or ill , and sends down to the heart where all affections dwell a good or ill report , and if it be good , it causeth love , and longing hope , and well assured joy ; If it be ill , it anoyes the heart with vexing grief , and trembling , fear , and hatred . Now if these naturall affections were good , or if we had such strength of reason , and especially grace for to rectifie natures passion we might be happy , and not so often miscarry as we doe , for we were but blocks without them ; besides there ariseth another motive power out of the heart , which are the vitall spirits , born in arteries , and causeth continuall motion in all parts , it makes the pulses to beate , and lunges respier , and holdes the sinewes like a Bridle , so that the body retires ; or advanceth , turns or stops as she strains or slackens them , thus the soule tunes the bodyes instrument , with life and sence fit instruments , being sent by the body , although the actions doe flow from the soules influence , sometimes I will this , yet I have not a power to expresse the working of the wit and will , for though their roote be knit to the body , yet use not the body when they use their skill . WILL. Free to all ill , till freed to none but ill Now this I will anon the same I nill Appetite ere while , ere while Reason may Nere good but when Gods Spirit beares y e sway To these high powers there is a store-house , where lyeth all Arts , and generall reasons which remaine unto the soule even after death which cannot be washed away by any Loethean flood of forgetfulnesse . This is the soule and these be her virtues , which although they have their sundry proper ends , and one exceed another , yet each one doe mutually depend on the other , our understanding is given us to know God , and he being known , our will is given us to love him , but he could not be known to us here below , but by his word and workes which we receive through the sences , and as the understanding reapes the fruit of sence , so the quickning power feeds the sences , and while they do thus dispence their severall powers , the best needeth the service of the least , even as the King serves the Magistrate , and the commons feed them both , the Magistrate preserves the commons by the power they have from their Prince ; The quickning power would be , and there it rests , the sences are not contented only to be , but would be well , but the soul desires endlesse felicity ; these three powers doe make three sorts of men , for one sort of men desire as plants only to fill themselves , and some like beasts think the world is only to take their pleasure in it , and some men as Angels love to live in contemplation , therefore the 〈…〉 turned some men into flowers , others into beasts , 〈…〉 to Angells , which still travill , and still rest . Yet these three powers are not three soules , but one as one , and two or both contained in three , 3 being one number by it selfe alone ; a shadow of the blessed Trinity . These meditations may draw from us this acclamation , What is man that thou adornest him with so bright a minde , madest him over all thy creatures a King , and an Angels Peer ? O what hast thou inspierd into this dying flesh , what a heavenly life , power , and lively life , spreading virtue , and a sparkling fire ! In other workes of thine thou leavest thy print , but in man hast written thine own Image ; there cannot be a creature more divine , this exceeds mans thought , to consider how highly God hath raised man , since God became man , the Angels are astonisht when they view and admire this mistery , neither hath he endowed man with these blessings for a day , neither do they depend on this life , for though the soule was made in time , yet lives for aye , and though it had a beginning , yet hath no end Her only end , is never ending blisse , and that consisteth in beholding the eternall face of the Almighty , who is the first of causes , and last of ends , and to doe this she must needs be eternall , then how sencelesse or dead a soul hath he that thinks his soul dieth with his body , or if he think not so , yet would fain have it so , that he might sin with the more security ; Although light and vicious persons say our soules are but a smoake , or Aiery blast , which while we live playes within our nostrills , and when he dies turns to winde , although they say so , yet they know not what to think , for ten thousand doubts doe arise in their minds , and although they strive against their consciences , there are some sparkes in their flintey breasts , which cannot be extinct , which though fain they would , yet cannot be beasts ; but whoso makes a merror of his minde ▪ and with patience views himselfe within , shall cleerly see the soules eternity , though all other beauties of the soule be defaced because of his sin . For first , we find an appetite in every mans mind to learn and know the truth of every thing , this is connaturall and born with him , on which the essence of the soul depends , she hath a native might with this desire to finde out the truth of every thing , if she had time the innumerable effects to sort a●ight , and to climbe by degrees from cause to cause ; but sithence our lives slide so fast away through the winde , as the hungry Eagle , or as the ships which leaves no print of their passage , of which swifte little time we spend while some things we strain through the sences , that our short race of life is ended ere we can attain the principles of skil , so that either God who hath made nothing in vain , in vain hath given this appetite and Flower , or else our knowledge which is begun here , must be perfected in heaven . To one whole kind the Allmighty never gave a power , but most part of that kinde did use the same , as though some eyes be blind , yet most eyes can see perfectly , so though some be lame in their limbs , yet most can walke , but no soule can know the truth in this life so perfectly , as it hath power to doe ; if then perfection is not to be found here below , he must ascend higher where it is to be obtained . Again , how can she but be immortall , when with the motion of her will and understanding she still aspiers to eternity , and is never at rest tell she attaineth thereunto ; water in conduit pipes can arise no higher then the well head , from which they springe . Therefore since she doth aspier to the Almighty she must be eternall , the nature of all moveable things , are to move to things of their own kinde , as the earth downward , and the fire ascends tell both touch their proper elements ; and as the thirsty earth suckes her moysture from the Sea to fill her empty veines , and so glides along her grassie plaines , she stayes long as loath to leave the land , out of whose sides she came , she tasts all places , and turns on every hand , unwilling to forsake her flowery bankes , yet nature doth so carry and lead her streames , that she makes no finall stay tell she return into the bosome of the Ocean . Even so the Spirit of God doth secretly infuse into this earthy mould our soules , which at first doth behold this world , and at first her mothers earth she holdeth dear , and embracerh the world and worldly things , she flyes close to the earth , and hovers here , and mounts not up with her celestiall winges , and cannot light on any thing which doth agree with her heavenly nature , she cannot rest nor fix her thoughts , neither can she be contented with any thing , for who ever found it in honour , wealth , or pleasure ; and having his health , ceased to wish , or having wisdome , was not vexed in minde , as a Bee that lights on every flower , and sucks and tasteth on all , but being pleased with none at last ariseth and sores away , like Noahs dove flyes into the Arke from whence she came . When Hearing , Seeing , Tasting , Smelling's past : Feeling ( as long as life remaines ) doth last Mayde reach my Lute , J am not well indeede : O pitty-mee , my Bird hath made mee bleede . FANCIE . Ape-like I all thinges imitate , Dreame-like I them vary-straite . New proiects fashions I inuent , All Shapes to head & harte present . Hence it is that Ideots , although they have a mind able to know the truth , and chuse that which is good , if she could find such figures in the Brain , as she might find provided , she were in her right temper , but if a frensie doe possesse it , it so blots and disturbes the formes of things , Phantasie proves altogether vain , and brings no true relation to the understanding , then the soule admits all for truth , and buildes false conclusions , flyes the good , and persewes the Ill , beleeving all that this false spie propounds , but purge the humours , and appease the rage which wrought this distemper in the Phantasie , then will the wit which never had disease , discourse as it ought , and judge discreetly , for the eye hath its perfect power of sight , although the streame be troubled , then these defects are in the sences , and not in the soule , she looseth not her power to see , although her windowes be choked with mists , and clouds , the imperfections are not in the agent , but instrument , the soule hath one intelligence in all ; in infants , and old men , although too much moysture be in the brain of the one , and too much drinesse in the other , which makes them that they cannot attain the outward printes of things , then the soul wanting work is idle , and we call the one childishnesse , and the other dotage ; yet the soule hath a quick and active wit , if she had apt tooles to worke withall , and stuffe , for give her but Organs fit , and objects fair , give but the aged man the sence of the younge man , and she will straight way shew then her wonted excellency , and as an old harper , although he hath all his Crochets in his Brain , yet can he not expresse it when the gout is in his fingers ; then dotage is no weaknesse of the minde , but of the sense , for if that did wast , we should find it in all old men , but most of them even at their dying houre have a minde more quick and lively , and use their understanding power better then in their youth , and their dying speeches are admired . But it may be further objected , if all her Organs dye , then hath the soule no powers to use , and is extincte because she cannot reduce them to act , and if her powers be dead , then what is she , for some power springes from every thing , and actings proceed from them , therefore kill her power , and act , and destroy her . It s very true , the death of the body is the destruction of the sences , so that she cannot use those faculties , although their root still rest in her substance , but as the body when it lives by the wit and will , can judge and chuse without the aid of the body , so when the body can serve her no longer , and her sences are extinct , yet can she discourse in heavenly contemplation all alone , of what she hath heard and learned : and as a man that hath good horsemanship , and can play well on a lute , if thou take both horse and lute away , yet he still retains his skill , and can put that forth if they be returned unto him , when the body revives they shall be able to fulfill all their wanted offices . But it may be further objected , How shall she employ her self , seeing all her sences be gon ? she may keep and enjoy what she hath got , but hath no means to understand or to get more , then what doe those poor soules which get nothing , or those that cannot keep what they have got , like lives which let all out , these soules must sleepe for want of exercise . See how man argues against himselfe ; Why should we not have other means to know ? as children in the wombe live by the navil , but being come forth are nourished otherwise , children if they had use of their sences , and could hear their mothers tell them , that in a short time they should come from thence , they then would fear their birth , more then we fear our death , and would cry out , that if their navill strings were cut , how should their lifes be preserved ? since no other conduit brings their food ; and if a man should reply unto those babes , and tell them when they come into this fair world , they shall see the Sun , Moon and Stars , Sea and earth , and meet with ten thousand dainties , which they shall take in with pleasure in their mouthes , which shall be cordiall as well as sweet and their little limbs shall grow unto tall bodies they would thinke it a fable , as we doe of the Story of the Golden age , or as among us many sensuall spirits hold the world to come a feined stage , yet those infants shall find it true . So when the soule is born , for death is nothing but the soules birth , she shall see ten thousand things beyond her imagination , and know them in an unknown manner , them shall she see no more by spectacles , nor hear no more by her double Spies , her selfe in instant will all things explore , for every thing is present to her , and lyes before her . But still it may be objected , if the soules departed doe live , why do they not return to bring us newes of the strange world wherein they see such wonders , vain man we doe beleeve that men live under the Zenith of both the frozen poles , although none come from thence to tell us : So cannot we have the like faith of our soules , the soule hath no more to doe here , then we have to returne into our mothers womb , what man did ever covet it , although we all come from thence : and that shewes the soule hath a good being that they never desire to come hither again ; doubtlesse such soules as mount up so high as to see their Creators face , holds this in so base an account , as that she looks down and scorns this wretched place . As for such as are detruded to hell , if they would come here , yet they cannot , but still there are some wicked ones as say , that politick men have spread this lye of heaven and hell only to make men virtuous , so then it seems morall virtues be good , but they speake this for their private gain , for that is the standing of Common-wealths , wherein their private benefit is interrested , but how can that be false that the Christian , Jew , Turke , Persian , Tarter , Canibal hold to be true , this doctrine entred not into the ear , but is native in the breast , if death should destroy man for whose sake all things was made , then should he be more miserable then Dawes , Trees , and Rockes , which last longer then he who is taken away at an instant , but blessed be that great power that hath blessed man with longer life then heaven and earth , and hath infused into man mortall powers not subject to the grave , for although the soul seeme to bear about it her grave , and almost buried alive in this world , she needs not to fear the death of the body , for when this shell is broke , there comes forth a chicken , for as there are three essentiall powers of the soule , the quickning power , and power of the Sence , and also of reason , there be also three kinds of life defined her , in her due season to perfect them all ; The first life which is vegitive is that nursing power spent in the wombe , where when she finds defects of nourishment , she expells her body and growes too bigge for that place , and comes into the world where all his sences are in perfection , where he finds flowers to smell , and fruits to tast , sees sundry formes , and hears varieties of sounds , and when he hath past somtime upon this stage , his reason begins to be awaked , which although she springes when sences begin to fade by reason of age ; yet can she make here no perfect practice . Then doth the aspiring soul leave the body , which we call death , but were it known to all what life our soules receive by this death , they would rather call it a birth , or Gaole delivery ; for in this third life reason will be so bright , as her sparkes will be like the Sun beames , and shall the reall ●●ght enjoy of God , being still increast by divine influence . Then let us take up this acclamation : O ignorant poor man , what bearest thou lockt up in the casket of thy breast , what Jewels and what riches , and what heavenly treasure hast thou in so weak a chest . Looke into thy soule and thou shalt see such virtues , honour , and pleasure , and whatsoever is counted excellent in this life . Thinke of her worth , and then know that God did mean thy worthy mind should embrace worthy things ; Blot not her beauties with unclean thoughts ; neither dishonour her with thy base passions ; destroy not her quickning power with surfeitings and drunkennesse ; let not her sensitive power be mar'd with sensualities and fleshly desires ; & let not her serious thoughts be employed on idle things , and enslave not her will to vanity , and whensoever thou thinkest of her eternity , have not this evill thought of her , that death is against her nature , no assure thy selfe it is a birth in which she is brought forth to a better being , and when thou comest to dye , sing and rejoyce as a swan , that thou art a going to blisse ; if thou have faith to beleeve in Jesus Christ that thy sinns may be forgiven thee , and whereas before thou did'st fear as a child which is in the darke , fear not now having this light brought into thee : and now O thou my soule turn thine eye inward , and view the rayes and beams of thy divine forme , and know that whilst thou art clouded with this flesh of thine , thou canst not know any thing perfectly ; study the highest and best things , but retayne an humble thought of thy selfe , cast down thy self , and strive to raise the glorious and sacred name of thy Maker and blessed Redeemer ; use all thy powers to praise that blessed power which gives thee power to be , and also power to use those powers thou art endewed withall , and thus shut up all and say , O the depth of the riches both of the wisdome and knowledge of God , how unsearchable are his Judgments , and his wayes past finding out , Of him and through him , and to him are all things , to whom be glory for ever . FINIS . WHAT HEAVEN IS , VINDICATED From the Vulgar mistakes , and grosse conceivings of many ; some of which mistakes is mention made in this Title , the rest of them manifested and enlarged in the ensuing Treatise . AS I. Mistake of Heaven is , that fancey the happinesse of Heaven to consist only in things without them , and look upon it only as an outward place , and not as an inward state and disposition of the Soule . II. Grosse conceit of Heaven is , as if it were nothing but a Theatre , a place of sights and showes , and God himselfe were nothing but a more Pompious spectacle , there to be gazed upon by these bodily eyes , whereas we are never at a distance from him , but only in the dispersion ▪ multiplicity , distraction , and scattering of our bo●●●s , and in the dissimilitude , and disproportion of our soules unto him . III. Another Vulgar and common mistake is that God doth not require any endeavours or activity of ours in the businesse of Heaven , and that he deales with us in matters of Grace and Glory , as meere stocks , and stones , and inanimall creatures , and not in any way suitable to us as free and rationall , for although we cannot make alive the new man in us yet we may concur to the killing , and destroying of the old , by refusing to satisfie the lusts and cravings of it . IIII. Neither are we to entertain this conceit , that God hath found out any other way to save his people from Hell and destruction , without saving of them from their sins and wickednesses . Infaelix cujus nulli sapientia prodest . What Heaven is , vindicated from the Vulgar mistakes and grosse conceivings of many . False Gospellers undermine the true righteousnesse of God , and make the Gospel nothing else but a slight imagination ; we should not entertain any such conceit , as if Christ came with any new devise to bring men to heaven without the hard labour of mortifying their lusts , as if the intent of his coming was to promulgate ease and liberty to the flesh , and by his being crucifyed for us upon the Crosse , to excuse our crucifying the old man in our hearts , as if he had found out a way to save his people from hell and destruction , without saving of them from their sins and wickednesses 1. The possibility of attaining that righteousnesse that is required of us in the Gospel it is by the power of Christ attainable , or else none could enter into the Kingdome of Heaven . He that is born of God sins not , for his seed remaines in him , and he cannot sin , because he is born of God , and must we needs say that he that is born of God can and may doe nothing else but sin ? is the immortall seed of Gods holy spirit , of Gods eternall word in the hearts of true believers , is nothing else but the seed of the Serpent , and the Cockatrice Eggs , it is possible that the divine nature that the Scripture speaks of , should be nothing else but the nature of the Devil , that Gods holy spirit in us shou●d make us habitations for it selfe to dwell in , and yet suffer us at the same time to be vessells of sin and Satan ; is the end of the holy Gospel not at all to free us from sin by the power of Christ , but only to spread a Purple vaile over us , not all to destroy the works of the Devill in us , but only to cover them from Gods avenging eye ; Is the end of the Gospel nothing else , but to paliate over the diseases of our corruptions , which remain in us ever sence the fall , and not at all to cure them . If so then , surely the reason of this is either , because Christ is not able to overcome sin and Satan in us , as the Manikees of old dreamed , or else because he is not willing , and that is a greater disparagement to him then the former , for the other robbs him only of the Glory of his power , but this spoyles him of the Glory of his goodness ; as if Christ should envy that to us , which of all other things is the most necessary to make us happy ; or as if God were not as carefull to advance his Kingdome of light , here in the world , as the Devill is to inlarge his Kingdome of darknesse , as if God did not love his own butifull Image , his own son and nature , but would willingly suffer it to be choaked and smothered here in the world by those Fiends of darknesse , whom he hath long since lockt and fettered up in chains of darknesse , and reserved for the judgment of the great day . Say's the Philosopher no man sets up a marke on purpose that men might misse it , and shall God set up this marke of righteousnesse in the Gospel as a Butt for us to aime at , for this very end and purpose , that all the world should misse it ; Can he that is the faithfull and true God put such a trick of fraud and mockery upon his creatures ? No surely , righteousnesse , evangelicall righteousnesse is the only thing intended per , see in all Gods Commandements , and sin which is nothing else but a missing of the marke , comes in by accident , sin is that which God will either destroy and banish out of the World by the clear discovery of his truth in the hearts of men , or else he will at last chain it in the bottomlesse pit to all eternity , and make the blacknesse of it to be a soyle to set off the glory of his justice . But it is suggested by some , that Christ will not therefore bestow any true righteousnesse , holinesse , or sanctification upon a Saint , on purpose that he might keep him humble , as if the only way to make men truly humble , were to make them wicked , and as it men would be so much the more proud , by how much the more holy , and made truly partakers of the image of God. Away then w●th this fond conceit , whereby we doe nothing else but gratifie mens lusts ; And smother and extinguish the life of God in the world , it is the sluggard that sayes there is a Lion in the way , but the true beleever saith , Who art thou O great mountain before , Zerubbabel thou shalt become a plain , nay , the truth it selfe saith , All things are possible to them that beleeve , we may undoubtedly by the power of God in us , prevaile every day more and more over the power of sin and Satan , the weapons of our warfare are very powerfull and able to batter down the strong holds of Satan in our hearts ▪ he that is indeed born of God shall overcome the world , and the flesh , and the Devil to , by the power of God in him , he shall destroy the law of sin in his members , by the true Law ▪ the Law of the Spirit of life , and if we should with unfeigned simplicity of heart apply our selves to God , and resigning up our selvs to him , to be taught & led by him , we should certainly find that his free spitit would inwardly lead us into all wayes of obedience , and that it would be as naturall and as delightfull to us , to walke on in those pleasant pathes of holinesse and righteousnesse , as ever it was to wander in those crooked wayes of sin and wickednesse ; nay the true Regenerate christian , is so far from delighting secretly in the wayes of sin , as the false hearted hypocrite thinks he doth , that there is nothing that more hurts and wounds his soule , then that he hath not a more lively sence of evill ; for the divine life in him being a delicate and tender thing hath the most quickest sence of any thing that is contrary to it , and is most ingenious and industrious for selfe preservation against it , wisdome is easie to the wise , sayes Solomon , and her wayes are wayes of pleasantnesse to them , and all her paths are peace , and sin is the most ugly and forlorn thing in the world Let not therefore these evill spyes that bring an evill report upon this Land of Promise , dishearten and discourage us , but let us goe on in the Power of God and his strength , and exercise our faith in this , not only that we shall be freed from Fire and Brimstone here after , but that we shall be delivered from the power of sin , and Satan in our own hearts , this is that faith whereby we overcome the world ; and if we had more of this faith in the power of Christ to destroy our corruptions in us , and to tread down Satan under our feete , and all that fond and ungrounded confidence , that God intends to save us while we continue under the power of sin , we should goe on more successefully and prosperously in the way to Heaven . And it is a dangerous mistake now under the Gospel , to conceive that God will save men out of a fond affection towards them , without renuing of their natures , and begetting his own son the new Creature in their hearts . Meerly for beleeving this very thing , that they shall be saved , as if it were possible for men to be made happy , without being delivered from the power of sin , which is all one , as if we should say that it were possible for men to be saved without salvation , surely such as these think heaven nothing else but a meer place without them , a fine glistering place , whose gates are of pearl , and the walls of Jasper , and the bottome paved with starrs , a very Turkish Paradise , for had they once tasted of the true pleasures of the soule purg'd from sin , and really establisht in the life of God , they would then see so much deformity in sin , that they would not accept of heaven upon such terms as those that is to be placed in an outward heaven , without the inward change and renuing of their mindes , without the conforming of their soules to the Image and likenesse of God ; I am sure a true Saint would not take heaven on such conditions as these are , that he might enjoy all the outward pleasures that are possible , that he might have a shining glistering body , that he might tread upon Stars , and flye upon the wings of the winde , that he might converse with Cherubims and Serafims , Angels and arke Angels , if all this while he must continue filthy within , full of noysome and stincking lusts , voyd of divine wisdome that purges and purifies the soule , having a darke and sottish minde , unruly affection , continually strugling and quarrelling within . God he may indeed dispence with the punishment that belongs to sin , he may forgive and pardon in respect of punishment , but he can never account those truly holy , that are truly wicked , and bond slaves to sin and Satan . Now this can never make us happy to be freed only from the punishment of sin ; we can never be happy , till we be made pertakers of the life of God himselfe , till we have the same minde and life in us that is in God himselfe . If God should account us righteous , except we were truly possessed of a righteousnesse within us , I may speak it with reverence , this could doe us no good , no true christian would be contented with it , no more then a man that is sick , could be contented to be accounted whole , or one that is poor and naked , could be contented to be accounted rich and cloathed , no more then one that is frozen in a cold winter night , could be contented to be accounted hot , nothing without us can make us really happy , till we be inwardly made pertakers of the Image of God. But it is very plain and easie to discover the ground of these mistakes , because carnal men desire not so much to enjoy heaven , as to be freed from hell , or if they desire heaven they desire nothing at all in it , but only their own ease and carnall pleasure , it would serve their turn well enough , if they could but have an artifice to get their sins pardoned , that they might be freed from the punishment that is due to them , and might be admitted into a sensuall heaven , though they live to all eternity under the power of sin and wickednesse , and never have the lest tast of the true heavenly Manna , nor any knowledge of the name written on the white stone , which no man knowes but he that hath it , and therefore it will serve these mens turnes well enough , if they may be freed from the punishment of sin , while they love sin with all their hearts , The true hearted christian is really departed out of wicked Sodom , out of this noysome state of sin , he is not so much solicitus about his state , as about his life , that he may still continue that heavenly life that is begun in him , he is not so anxious about his justification in a proposterous method , as about the sanctification of his heart and affection ; that is the best way to be assured of his justification , he feeles the divine life in him , and that he knowes can never sink him to hell , he drinkes of the true springs of everlasting life , and knowes he shall never see death , he is not so much perplext about his future salvation , because he findes he is already saved , because it selfe hath taken him upon its wings , and carries him away swiftly far from the region of death and Hell. I beseech you let us not deceive our selves , without such an inward frame of spirit as this is , that is really crucifyed to the world , and planted into Christ , sucking life and influence from him . God himselfe with what he can do without us , would never make us happy . Besides the destroying of this corrupt , naturall , and fleshly life , we must also have a new and spirituall life begotten in us ; For as Christ and the divine nature did assume the humane nature to it selfe , so likewise in every christian the divine life , or the life of God must as it were assume the humane and created life of man , and totally act it and inforce it , this is the essence of the new creature , this is the life and soul of christianity , the marrow and quintessence of all religion , to have a life wrapped up in man , that is the very life of God himselfe , and whosoever doth not pertake of this life , whatsoever opinion he entertains in religion , whatever outward forms of discipline he contends for , whatever sects he belongs to , he is either carnall or devilish . For nothing of mans is pleasing unto God , but that that God workes in man , and by man , and whatsoever workes with God according to that that is in God , this is in a manner one spirit with God himselfe , and whatsoever it doth , it doth it in Forma Dei , that is , God using this mans soule and life , and abilities , doth act it in him . But whatsoever perticular created life , lives otherwise then the eternall life of God lives , this sets up it selfe against God , and this is the life of corrupt nature , and the life of the Devill , this is sin and nothing else , to live otherwise then the eternal life of God lives , and this was that that Christ came into the world to destroy , and how doth he doe this ? surely no otherwise then by bringing Gods own life into the humanity ; Again , for he himselfe was nothing else but a Tabernacle of God pitched amongst men , nothing but a humane nature acted , and disposed , and guided by the life of God , so that whatsoever Christ lives , God lives in him , now this must not only be done by Christ without us , but the same also must be done within us . One grosse mistake among men , that yet pretend much to Religion that is very prejudiciall to the advancement of this spirituall righteousnesse that the Gospel requires of us , and that is a conseite that men have whereby they think that salvation is a meer outward work , and therefore may be wholly effected by outward means , whereas it is nothing else for the substance of it , but the inward transforming of our selves into the likenesse of God , the reall translating of us out of the life of nature , into the divine life , or life of God , or the begetting of a new and heavenly life in the soule of man , that is the very same that doth every way agree with the life of God himselfe ; I say it with reverence God himselfe cannot make us happy by any thing without us , but only by forming his own nature and likenesse in us , they are carnall and earthly minded men , and no way suitable to the state of glory and happinesse , that fancy the happinesse of heaven to consist only in things without them , and look upon it only as an outward place , and not as an inward state and disposition of the soule ; I say therefore that salvation it is an inward thing , and consists chiefly in being saved from our sins , and being delivered from our own life , and being translated out of the Kingdome of darknesse into the Kingdome of light and righteousnesse , and it is not a Heaven without us , though never so glorious and glistering a place , nay , it is not God without us that can make us truly and really happy , but it is God inwardly , setting himselfe in our soules , and so dwelling in us that our sins may be so ruled and guided by the life of God , as the members of our bodies are acted by our soules , and when this is once done , we shall at once live both the life of God , and injoy the joy , peace , and happinesse of God himselfe , which will all at once flow in upon us , I would not be mistaken , I doe not here deny but that there be some other inferiour circumstances belonging to the state of happinesse , as the changing of these vild bodies of ours , and instead of this earthly tabernacle that weighs down the minde , as Solomon speakes , when as our soules were as it were now buried in a heepe of flesh , they shall receive an other more divine Tabernacle that Paul calls a spirituall body , a more fit companion for our soules , and many other such things answerable hereunto , I say these things I doe not deny , but yet all these things are of an inferiour nature , and all depend upon the former , the inward frame and disposition of the soule , in which the substance of heaven and hell consist . Now this being well consider'd and understood , it is very plain that to thinke we can be saved without inward righteousnesse , meerly by something done without us , without the inward and reall change of our soules ; is all one as to thinke we can be saved without salvation , or we can be made happy without the possession of happinesse , though we must still remember the only procuring cause of our salvation , is the death sufferings and satisfaction of Christ , who was made a propitiation for our sins , this is therefore the reason for which this inward righteousnesse before spoken of is to be urged in the Gospel ▪ not as if we could thereby merrit any thing at all at the hands of God , for we can merrit no thing , but there is nothing that God himselfe can bestow upon us in heaven better , then the partisipation of his own life and nature , this inward change of the soul , this new creature is salvation it self , and if we be not possessed of it in some measure here , we have little reason how ever we may fondly flatter our selves to think it shall be done hereafter , that is the first mistake that I shall take notice of , that we are apt to conceive that salvation is an outward worke , and may be wrought only by outward means . 2. There is another mistake that is very neer a kin to that in matters of religion , and that is , when we seek for God we looke for God wholly abroad without our selves , whereas the only way to finde God is to turn our selves inward , and to looke for him in the bottome of our own soules , for if we could be carried up beyond the spheares , and pry into every corner of the starrs in heaven above , certainly we should as little find God there as we did on earth , if we could find God any where abroad without us , this could not make us happy , for then God would be really at a distance from us , but our happinesse consists in such a reall communion with God , as our Saviour discribes , 17 Joh. 22. The glory which thou gavest me , I have given them , that they may be one as we are one ; I in them , and they in me , that all might be made perfect in one : The heaven where God dwells in , and where alone he is to be found , is in a regenerate soul , and he that will indeed find God and be united to him , must not gaze and gad abroad , and turn his eyes wholly outward , but he must look to find him within , Intimis animis , for there he may at once both see him , feele him , taste him , and be united to him , God is never distant by place from us , for in him we live and move and have our being , but all our distance from him is only in the dispersion , multiplicity , destractions , and scatterings of our hearts , and in the dissimilitude and disproportions of our soules unto him , and when these things are once removed , then God appears to us who was never absent from us , but only our eyes are now unvailed to see and behold him , God is every where alike to him that can feele him , he is only not present to him that cannot receive him , as the sun shines not in a house where the curtains are drawn , and the windowes stopt up . This is the reason why many have so much adoe to finde God , because they look for him as a corporall thing , they still imploy their fansies and imaginations to finde him without , and send them a roving , gadding , and wandering abroad after God , and have such naturall and grosse conceits of heaven , as if it were nothing but a Theatre , a place of sights and shows , and God himselfe were nothing but a more pompeous spectacle , there to be gazed upon by these bodily eyes ; God I say is to be sought by a Christian within his own soule , and the way to find him there is , not by knowledge ; or study , or speculation , but by a leaving off all things , even our own wit and knowledge , and especially our lives , and by abstracting of our selves from the love of the world , and of our selves , and dying to them , and then out of this death will spring the true and heavenly light in which alone God is seen and known . 3. There is yet another mistake that is very vulgar and common , and that is , that men are generally very apt to conceive that God doth not require any endeavours , any activity of ours at all in the businesse of Religion , and that God deales with us in matters of grace and spirituall things , as meer stockes , and stones , and inanimal creatures , and not in a way suitable to us , as we are free and rationall ; This I conceive to be another mistake that damps and choakes mens endeavours of subduing and mortifying their lusts , for by this means we lazily ly down under the burden of our sins , and think we may cast the blame of our wickedness upon God himselfe , he hath not given us strength , he hath not given us power and ability , this is a strong castle of sin , in which men are apt to garison themselves against all the hearty exhortations and instructions which the Word of God , and the messengers of God bring unto them , whereas the Scripture every where calls upon us , to work out our salvation with fear and trembling , to make our calling and election sure , to gird up the loyns of our minds , to fight the good fight of faith , and Christ himselfe tells us , That he with his spirit stands at the doore and knocks , if any man open , and will hear his voyce , I will come into him , saith he , and sup with him , and he with me ; It is true , indeed it is not in our power to make our selves new creatures , to be regenerate and born again when we please , but as our Saviour tells us , the winde blowes where it listeth , and thou hearest the sound thereof , and canst not tell whence it comes , nor whither it goeth , so is every one that is born of the Spirit , but yet let us not deceive our selves , though this change in us be a new birth , and we cannot make our selves the sons of God , no more then we can make our selves the Sons of men , we can indeed but Pati Deum , lye down and suffer while he prints his own Image on our hearts , while he forms himselfe in our soules ; yet notwithstanding let us not deceive our selves , there is something for us to doe , and that the Scripture every where calls upon us for , and that is , not to make provision for the flesh , to fulfill the lusts thereof , to put off the old man that is corrupt , according to the deceitfull lusts , to mortifie and subdue this body of death , that we carry about us , for though we cannot make alive the new man in us when we please , yet we may concurr to the killing and destroying of the old , by refusing to satisfie the lusts & cravings of it , & then by looking up to heaven , & imploring Gods assistance that he would come down upon us the second time , & breath into us the breath of supernaturall life , we have therefore many gracious promises made to us in the Gospel , on purpose to incourage us to faith in God , that he will be always ready to prevent us with his goodnesse , & to remove the wretched infidelity of our hearts , whereby our confidence in God is choaked & all heavenly endeavours are dampt in us , the whole Gospel was written to this end & purpose , to destroy this infidelity , and assure us that we may come to God , & that he is a rewarder of those that seek him . FINIS . Notes, typically marginal, from the original text Notes for div A37244-e200 That the soul is created i●mediately by God , Zach. 12.1 . Erroneus opinions of the Creation of soules . That the soul is not traduced from their parents . Reasons drawn from nature . Matthew 19. Reason drawn from divinity . Smelling . Feeling . The Immagination or common sence . The Phantasie . The sensative memory . The passions of sence . Motion of life . Locall motion . The Intellectuall powers of the soul . The Intellectuall memory . An Acclamation . That the soul is immortall , and cannot dye . Reason 1. Drawn from the desire of knowledge . Reason 2. Drawn from the Motion of the Soule . The Soul compared to a River . Objection . 
A37242	----	A work for none but angels & men. That is to be able to look into, and to know our selves. Or a book shewing what the soule is, subsisting and having its operations without the body; its more th[e]n a perfection or reflection of the sense, or teperature of humours: how she exercises her powers of vegetative or quickening power of the senses. Of the imaginations or common sense, the phantasie, sensative memory, passions motion of life, local motion, and intellectual powers of the soul. Of the wit, understanding, reason, opinion, judgement, power of will, and the relations betwixt wit & wil. Of the intellectual memory, that the soule is immortall, and cannot dye, cannot be destroyed, her cause ceaseth not, violence nor time cannot destroy her; and all objections answered to the contrary. Nosce teipsum. Selections Davies, John, Sir, 1569-1626. This text is an enriched version of the TCP digital transcription A37242 of text R207134 in the English Short Title Catalog (Wing D409). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 82 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A37242 Wing D409 ESTC R207134 99866205 99866205 118469 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37242) Transcribed from: (Early English Books Online ; image set 118469) Images scanned from microfilm: (Thomason Tracts ; 109:E708[6]) A work for none but angels & men. That is to be able to look into, and to know our selves. Or a book shewing what the soule is, subsisting and having its operations without the body; its more th[e]n a perfection or reflection of the sense, or teperature of humours: how she exercises her powers of vegetative or quickening power of the senses. Of the imaginations or common sense, the phantasie, sensative memory, passions motion of life, local motion, and intellectual powers of the soul. Of the wit, understanding, reason, opinion, judgement, power of will, and the relations betwixt wit & wil. Of the intellectual memory, that the soule is immortall, and cannot dye, cannot be destroyed, her cause ceaseth not, violence nor time cannot destroy her; and all objections answered to the contrary. Nosce teipsum. Selections Davies, John, Sir, 1569-1626. [2], 54 (i.e. 48) p. : ill. Printed by M.S. for Tho: Jenner, at the South-Entrance of the Royall Exchange., London : 1653. In verse. Signatures D1-D3 blank. Originally published in 1599 as "Of the soule of man, and the immortalitie thereof", the main constituent of: Davies, Sir John. Nosce teipsum. Annotation on Thomason copy: "July: 30". Reproduction of the original in the British Library. eng Religious poetry -- Early modern, 1500-1700. Soul -- Early works to 1800. A37242 R207134 (Wing D409). civilwar no A work for none but angels & men. That is to be able to look into, and to know our selves. Or a book shewing what the soule is, subsisting a Davies, John, Sir 1653 13804 14 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-08 Apex CoVantage Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion A WORK For none but ANGELS & MEN . THAT IS , To be able to look into , and to know our selves . OR A BOOK Shewing what the SOULE Is , Subsisting and having its operations without the Body ; it s more then a perfection or reflection of the the Sense , or Temperature of Humours : How she exercises her powersof vegetative or quickning power of the Senses . Of the Imaginations or Common sense , the Phantasie , Sensative Memory , Passions , Motion of Life , the Local Motion , and Intellectual Powers of the soul . Of the Wit , Understanding , Reason , Opinion , Judgement , Power of Will , and the Relations betwixt Wit & Wil. Of the Intellectuall Memory , that the soule is Immortall , and cannot dye , cannot be destroyed , her cause ceaseth not , violence nor time cannot destroy her ; and all Objections Answered to the contrary . O thou my Soule , which turn'st thy curious eye To view the beames of thine owne forme Divine : Know that thou canst know nothing perfectly , Whil'st thou art clouded with this flesh of mine . Such knowledge is too wonderfull for me , it is high , I cannot attaine unto it , Psal. 139. 6. LONDON : Printed by M. S. for Tho : Jenner , at the South-Entrance of the Royall EXCHANGE . 1653. Of the Soule of Man , and the Immortality thereof . THe lights of Heaven ( which are the worlds faire eyes ) Look down into the world , the world to see : And as they run or wander in the skies , Surveigh all things that on this Center be . And yet the lights which in my Towre do shine , Mine Eyes , which all objects both nigh and farre , Look not into this little world of mine , Nor see my face , wherein they fixed are . Since Nature fails us in no needfull thing , Why want I meanes mine in ward self to see ? Which sight the knowledge of my self might bring , Which to true wisedome is the first degree . That Powre which gave me eyes the world to view , To view my selfe infus'd an inward light , Whereby my Soule as by a mirror true , Of her owne forme may take a perfect sight . But as the sharpest eye discerneth nought , Except the Sun-beames in the aire do shine : So the best Sense with her reflecting thought , Seeks not her selfe without some light Divine . O Light which mak'st the Light , which makes the Day , Which set'st the Eye without , and Mind within , Lighten my spirit with one clear heavenly ray , Which now to view it self doth first begin . For her true forme how can my Spark discerne ? Which dim by Nature , Art did never clear ; When the great Wits , of whom all skill we learne , Are ignorant both what she is , and where ? One thinks the Soule is Aire , another Fire , Another Blood diffus'd about the heart ; Another s●●th , the Elements conspire , And to her Essence each doth give a part . Musi●ians think our Souls are Harmonies ; Physitians hold that they Complexions be ; Epicures make them swarmes of Atomies , Which doe by chance into our Bodies flee . Some think one generall Soule fils every braine , As the bright Sun sheds light in every Starre : And others think the name of Soule is vaine , And that we onely well-mixt bodies are . In judgement of her substance thus they vary ; And thus they varie in judgement of her seat : For some her Chaire up to the brain do carry , Some thrust it downe into the stomachs heat . Some place it in the Root of life , the Heart , Some in the Liver , fountaine of the Veines ; Some say , she is all in all , and all in part : Some say , she 's not contain'd , but all contains . Thus these great Clerks their little wisedome show , While with their Doctrines they at Hazard play , Tossing their light opinions to and fro , To mock the Lewd , as learn'd in this as they . For no craz'd braine could ever yet propound , Touching the Soule so vaine and fond a thought , But some among these Masters have been found , Which in their Schools the self-same thing have taut . God onely Wise , to punish pride of Wit , Among mens Wits hath this confusion wrought , As the proud Towre whose points the Clouds did hit , By Tongues Confusion was to ruine brought . VNDERSTANDING . I once was AEgle ey'ed full of all light . Am owle eyd now as dim as derke●s night As through a glasse or Cloud I all thinges vew . Shall on day see them in there proper hue But ( thou ) which did'st Mans Soule of nothing make , And when to nothing it was fallen agen , To make it new , the Forme of Man did'st take , And God with God becam'st a Man with Men . Thou , that hast fashion'd twice this Soule of ours , So that she is by double title thine , Thou onely knowest her nature and her powers , Her subcile form thou onely canst define . To judge her selfe she must her selfe transcend , As greater Circles comprehend the lesse , But she wants pow'r her own pow'r to extend , As fettred men cannot their strength expresse . But thou bright morning Starre , thou rising Sun , Which in these later times hast brought to light Those Mysteries , that since the world begun , Lay hid in darknesse , and in eternal night . Thou ( like the Sun ) dost with indifferent ray , Into the Pallace and the Cottage shine , And shew'st the Soule , both to the Clerk and Lay , By the clear Lamp of thy Oracle Divine . This Lamp through all the Regions of my braine , Where my Soul sits , doth spread her beams of grace , As now , me thinks , I do distinguish plaine , Each subtil line of her immortal face . The Soule a Substance and a Spirit is , Which God himselfe doth in the Body make , Which makes the man , for every man from this , The Nature of a Man , and name doth take . And though the Spirit be to the Body knit , As an apt meane her powers to exercise , Which are Life , Motion , Sense , and Will and Wit , Yet she survives , although the Body dies . She is a substance , and a real thing , Which hath it selfe an actuall working might , Which neither from the Senses power doth spring , Nor from the Bodies humours tempered right . She is a Vine , which doth no propping need , To make her spread her selfe , or spring upright ; She is a Starre whose beams do not proceed From any Sun , but from a Native light . For when she sorts things present with things past , And thereby things to come doth oft foresee ; When she doth doubt at first , and choose at last , These acts her owne without the Body be . When of the dew which th'Eye and Eare doth take From flowers abroad , and bring into the braine , She doth within both wax and honey make ; This work is hers , this is her proper paine . When she from sundry Acts one skill doth draw , Gath'ring from diverse Fights one act of Warre , From many Cases like , one Rule of Law ; These her Collections , not the Senses are . When in th'effects she doth the Causes know , And seeing the stream , thinks where the spring doth rise , And seeing the branch , conceiv'th the root below ; These things she viewes without the Bodies eyes . When she without a Pegasus doth flie , Swifter then lightnings fire to East to West , About the Center and about the skie , She travels then , although the Body rest . When all her works she formeth first within , Proportions them , and sees their perfect end , Ere she in act doth any part begin : What instruments doth then the Body lend ? When without hands she thus doth Castles build , Sees without eyes , and without feet doth run , When she digests the World , yet is not fild , By her owne power these miracles are done . When she defines , argues , divides , compounds , Considers vertue , vice , and generall things , And marrying divers principles and grounds , Out of their match a true Conclusion brings . These Actions in her Closet all alone , ( Retir'd within her selfe ) she doth fulfil ; Use of her Bodies Organs she hath none , When she doth use the powers of Wit and Will . Yet in the Bodies prison so she lyes , As through the Bodies windowes she must look , Her diverse powers of Sense to exercise , By gathering Notes out of the Worlds great Book . Nor can her selfe discourse , or judge of ought , But what the sense Collects , and home doth bring ; And yet the power of her discoursing thought , From these Collections , is a diverse thing . For though our eyes can nought but Colours see , Yet Colours give them not their power of sight : So , though these fruits of Sense her objects be , Yet she discernes them by her proper light . The work-man on his stuffe his skill doth show , And yet the stuffe gives not the man his skil ; States their affairs do by their servants know , But order them by their owne royal wil . So though this cunning Mistresse and this Queen , Doth as her instruments the Senses use , To know all things that are felt , heard , or seen , Yet she her selfe doth onely judge and choose . Right so the Soule , which is a Lady free , And doth the justice of her State maintaine , Because the Senses ready servants be , Attending nigh about her Court , the braine . By them the formes of outward things she learnes , ( For they returne into the fantasie ) Whatever each of them abroad discernes , And there enrol it for the mind to see . But when she fits to judge the good and ill , And to discerne betwixt the false and true , She is not guided by the Senses skill , But doth each thing in her owne Mirror view . Then she the Senses checks , which oft do erre , And even against their false reports decrees : And oft she doth condemne what they prefer , For with a powre above the Sense , she sees : Therefore no Sense the precious joyes conceives , Which in her private Contemplations be ; For then the ravisht spirit the Senses leaves , Hath her owne powers , and proper actions free . Her harmonies are sweet , and full of skill , When on the bodies instrument she playes : But the proportions of the wit and will , Those sweet accords , are even the Angels layes . Doubtlesse in man there is a nature found , Beside the Senses , and above them farre ; " Though most men being in sensual pleasures drownd , " It seems their souls but in the Senses are . If we had nought but Sense , then onely they Should have found minds , which have their Senses sound ; But wisdome growes , when Senses do decay , And folly most in quickest Sense is found . If we had nought but Sense , each living wight , Which we call brute , would be more sharp then we ; As having Senses apprehensive might , In a more clear , and excellent degree . But they do want that quick discoursing power , Which doth in us the erring Sense correct ; Therefore the Bee did suck the painted flower , And birds of Grapes the cunning shadow peckt . Sense outside knows , the Soule through all things feet , Sense Circumstance , she doth the substance view ; Sense sees the bark , but she the life of Trees ; Sense hears the sounds , but she the Concords true . But why doe I the Soule and Sense divide ? When Sense is but a powre , which she extends , Which being in diverse parts diversified , The diverse formes of objects apprehends ? This powre spreads outward , but the root doth grow In th'inward Soule , which onely doth perceive ; For th'eyes and ears no more their objects know , Then glasses know what faces they receive . For if we chance to fix our thoughts elsewhere , Although our eyes be ope , we do not see , And if one power did not both see and heare , Our fights and sounds would alwayes double be . Then is the Soule a nature , which containes , The powre of Sense , within a greater powre ; Which doth employ , and use the Senses paines , But sits and rules within her private bowre . If she doth then the subtill Sense excel , How grosse are they that drowne her in the blood ? Or in the bodies humours tempred well , As if in them such high perfection stood ? As if most skil in that Mositian were , Which had the best , and best ruin'd instrument ; As if the Pensil neat , and Colours cleare , Had powre to make the Painter excellent . Why doth not Beauty then refine the wit ? And good Complection rectifie the will ? Why doth not Health bring wisdome still with it ? Why doth not Sicknesse make men brutish still ? Who can in Memory , or Wit , or Will , Or aire , or fire , or earth , or water find ; What Alchymist can d●aw with all his skil , The Quintessence of these out of the mind ? If th'Elements which have nor life , nor sense , Can breed in us so great a powre as this , Why give they not themselves like excellence , Or other things wherein their mixture is ? If she were but the Bodies quality , Then would she be , with it sick , maim'd , and blind ; But we perceive , where these privations be , A healthy perfect , and sharp-sighted mind . If she were but the bodies accident , And her sole being did in it subsist , As white in snow , she might her selfe absent , And in the bodies substance not be mist . But it on her , not she on it depends ; For ●ne the body doth sustaine and cherish , Such secret powers of life to it she lends , That when they faile , then doth the body perish . Since then the Soule works by her selfe alone , Springs not from sense , nor humours well agreeing , Her nature is peculiar , and her owne , She is a substance , and a perfect being . But though this substance be the root of Sense , Sense knowes her not , which doth but bodies know , She is a spirit , and heavenly influence , Which from the fountaine of Gods spirit doth flow . She is a spirit , yet not like aire or wind , Nor like the spirits about the heart or braine , Nor like those spirits which Alchymists do find , When they in every thing seek gold in vaine . For she all natures under heaven doth passe , Being like those spirits , which Gods bright face doe see , Or like himselfe , whose image once she was , Though now ( alas ) she scarce his shadow be . Yet of the formes she holds the first degree , That are to grosse materiall bodies knit ; Yet she her selfe is bodilesse and free , And though confin'd , is almost infinit . Were she a body , how could she remaine Within this Body , which is lesse then she ? Or how could she the worlds great shape containe , And in our narrow breasts contained be ? All Bodies are confin'd within some place ; But she all place within her selfe confines ; All Bodies have their measure and their space , But who can draw the Soules dimensive lines ? No Body can at once two formes admit , Except the one the other do deface ; But in the Soule ten thousand formes do sit , And none intrudes into her neighbours place . All Bodies are with other Bodies fild ; But she receives both heaven and earth together , Nor are their formes by rash incounter spild , For there they stand , and neither toncheth either . MEMORIE . A com̄on June all com̄ers to reteyne . A Siue where good run̄e out & bad remayne . A Burrow with a thousand vermine hydes . A Den where nothinge that is good abides Nor can her wide Embracements filled bee ; For they'that most , and greatest things embrace , Enlarge thereby their minds Capacitie , As streames enlarg'd , enlarge the Channels space . All things receiv'd do such proportion take , As those things have wherein they are receiv'd : So little glasses little faces make , And narrow webs on narrow frames be weav'd ; Then what vast Body must we make the mind ? Wherein are men , beasts , trees , towns , seas , and lands , And yet each thing a proper place doth find , And each thing in the true proportion stands ? Doubtlesse this could not be , but that she turnes Bodies to spirits by sublimation strange ; As fire converts to fire the things it burnes , As we our meats into our nature change . From their grosse matter she abstracts the formes , And drawes a kind of Quintessence from things , Which to her proper nature she transformes , To beare them light on her celestiall wings . This doth she when , from things particular , She doth abstract the universall kinds , Which bodilesse , and immateriall are , And can be lodg'd but onely in our minds . And thus from diverse accidents and acts , Which doe within her observation fall , She goddestes , and powers divine abstracts , As nature , fortune , and the vertues all . Againe , how can she severall Bodies know , If in her selfe a Bodies forme she bear ? How can a Mirror sundry faces show , If from all shapes and formes it be not clear ? Nor could we by our eyes all colours learn , Except our eyes were of all colours voyd ; Nor sundry tasts can any tongue discerne , Which is with grosse , and bitter humours cloyd . Nor may a man of passions judge aright , Except his mind be from all passions free ; Nor can a Judge his office well acquite , If he possest of either party be . If lastly this quick powre a Body were , Were it as swift as is the wind , or fire , ( Whose Atomies do th'one downe sidewayes beare , And make the other in Pyramids aspire . Her nimble Body yet in time must move , And not in instants through all places slide ; But she is nigh , and far , beneath , above , In point of time , which thought can not divide . She 's sent as soon to China , as to Spaine , And thence returnes , as soon as she is sent ; She measures with one time , and with one paine , An ell of Silk , and heavens wide-spreading Tent . As then the Soule a substance hath alone , Besides the Body , in which she is confin'd : So hath she not a Body of her owne , But is a spirit , and immateriall mind . Since Body and Soule have such diversities , Well might we muse , how first their match began ; But that we learn , that he that spread the skies , And fixt the earth , first form'd the Soule in man . 'T is true Prometheus first made man of earth , And shed in him a beam of heavenly fire ; Now in their mothers wombs before their birth , Doth in all sons of men their Souls inspire . And as Minerva is in Fables said , From Jove without a mother to proceed , So our true Jove without a mothers aid , Doth daily millions of Minerva's breed . Then neither from eternity before , Nor from the time , when times first point begun , Made he all Souls , which now he keeps in store , Some in the Moon , and others in the Sun . Nor in a secret Cloister doth he keep These virgin spirits , untill their marriage-day , Nor locks them up in Chambers where they sleep , Till they awake , within these beds of Clay . Nor did he first a certaine number make , Infusing part in beasts , and part in men , And as unwilling farther paines to take , Would make no more , then those he framed then . So that the widow Soule , her Body dying , Unto the next born Body married was , And so by often changing and supplying , Mens souls to beasts , and beasts to men did passe . These thoughts are fond : for since the Bodies borne Be more in number far , then those that die , Thousands must be abortive , and forlorne , Ere others deaths to them their souls supply . ) But as Gods handmaid nature doth create Bodies , in time distinct , and order due : So God gives soules the like successive date , Which himselfe makes , in bodies formed new . Which himselfe makes , of no materiall thing , For unto Angels he no power hath given , Either to forme the shape , or stuffe to bring , From aire , or fire , or substance of the Heaven . Nor he in this doth Natures service use , For though from Bodies she can Bodies bring , Yet could she never Soules from Soules traduce , As fire from fire , or light from light doth spring . But many subtill wits have justifi'd , That Souls from Souls spiritually may spring , Which ( if the nature of the Soul be try'd ) Will even in nature prove as grosse a thing . For all things made , are either made of nought , Or made of stuffe that ready made doth stand ; Of nought no creature ever formed ought , For that is proper to th'Almighties hand . If then the Soule another Soule do make , Because her power is kept within a bound , She must some former stufle or matter take , But in the Soule there is no matter found . Then if her heavenly Forme do not agree With any matter , which the world containes , Then she of nothing must created be , And to create , to God alone pertaines . Againe , if Soules doe other Soules beget , 'T is by themselves , or by the Bodies power , If by themselves , what doth their working let , But they might Soules engender every houre ? If by the Body , how can wit and will Joyne with the Body onely in this act ? Since when they do their other works fulfil , They from the Body do themselves abstract ? Againe , if Soules of Soules begotten were , Into each other they should change and move ; And change and motion still corruption beare ; How shall we then the Soule immortall prove ? If lastly Soules did generation use . Then should they spread incorruptible seed ; What then becomes of that which they doe loose When th'acts of generation doe not speed ? And though the Soule could cast spirituall seed ; Yet would she not , because she never dies ; For mortall things desire their like to breed , That so they may their kind immortalize . Therefore the Angels , sons of God are nam'd , And marry not , nor are in marriage given , Their spirits and ours are of one substance fram'd , And have one Father even the Lord of Heaven . Who would at first , that in each other thing , The earth , and water living Soules should breed ; But that Mans Soule , whom he would make their king , Should from himselfe immediatly proceed . And when he took the woman from mans side , Doubtlesse himselfe in spir'd her Soule alone ; For 't is not sayd , he did mans Soul divide , But took flesh of his flesh , bone of his bone . Lastly , God , being made Man for Mans owne sake , And being like Man in all , except in sin , His Body from the Virgins womb did take , But all agree , God from'd his Soule within , Then is the Soule from God ; so Pagans say , Which saw by natures light , her heavenly kind , Naming her kin to God , and Gods bright ray , A Citizen of heaven , to earth consin'd . And then the Soule , being first from nothing brought , When Gods grace failes her , doth to nothing fall , And this declining Pronesse unto nought , Is even that sin that we are born withall , Yet not alone the first good qualities , Which in the first Soule were , deprived are , But in their place the contrary do rise , And reall spots of sin her beauty marre . Nor is it strange , that Adams ill desert , Should be transfer'd unto his guilty race , When Christ his grace and justice doth impart To men unjust , and such as have no grace . Lastly , the Soule were better so to be Borne slave to sin , then not to be at all , Since ( if she do beleeve ) one sets her free , That makes her mount the higher from her fall . Yet this the curious wits will not content , They yet will know ( since God foresaw this ill ) Why his high providence did not prevent The declination of the first mans will . If by his word he had the current stayd , Of Adams will , which was by nature free , It had been one , as if his word had sayd , I will henceforth that man no man shall be . For what is man without a moving mind , Which hath a judging wit , and choosing will ? Now , if Gods power should her election bind , Her motions then would cease , and stand all still . And why did God in man this Soule infuse , But that he should his maker know and love ? Now if love be compel'd , and cannot chuse , How can it gratefull , or thank-worthy prove ? Love must free-hearted be , and voluntary , And not enchaunted , or by fate constrained ; Not like that love which did Ulysses carry To Circes Isle , with mighty charmes enchained , Besides , were we unchangeable in will , And of a wit that nothing doth misdeem , Equall to God , whose wisedome shineth still , And never erres , we might our selves esteem . So that if man would be unvariable , He must be God , or like a Rock , or Tree ; For even the perfect Angels were not stable , But had a fall , more desperate then we . Then let us praise that Power , which makes us be Men as we are , and rest contented so ; And knowing mans fall was curiositie Admire Gods counsels , which we cannot know . And let us know that God the marker is , Of all the Soules , in all the men that be , Yet their Corruption is no fault of his , But the first Mans , that broke Gods first decree . This substance and this spirit ofGods owne making , Is in the Body plac't , and planted here , That both of God , and of the world partaking , Of all that is , man might the image beare . God first made Angels bodilesse pure minds , Then other things , which mindlesse Bodies be ; Last he made man th'Horizon ' twixtboth kinds , In whom we do the worlds abridgement see . Besides , this world below did need one wight , Which might thereof distinguish every part , Make use thertof , and take therein delight , And order things with industry , and Art . Which also God might in his works admire , And here beneath , yield him both prayer and praise , As there , above , the holy Angels Quire Doth spread his glory , with spirituall layes . When Hearing , Seeing , Tasting , Smelling's past : Feeling ( as long as life remaines ) doth last . Mayde reach my Lute , I am not well indeede : O pitty-mee , my Bird hath made mee bleede . Lastly , the bruite unreasonable wights , Did want a visible King on them to raigne ; And God himselfe thus to the world unites , That so the world might endlesse blisse obtaine . But how shall we this union well expresse ? Nought ties the Soule , her subtilty is such ; She moves the Body , which she doth possesse , Yet no part toucheth but by vertues touch . Then dwels she not therein as in a tent , Nor as a Pilot in his ship doth sit ; Nor as a Spider in her web is pent , Nor as the wax retains the print in it . Nor as a vessel water doth containe , Nor as one liquor in another shed ; Nor as the heat doth in the fire remaine , Nor as a voyce throughout the aire is spread . But as a faire , and cheerfull morning light , Doth here and there her silver beames impart , And in an instant doth her selfe unite To the transparent Aire , in all and part . Still resting whole , when blowes the Aire divide ; Abiding pure , when th'Aire is most corrupted , Throughout the Aire her beams dispersing wide , And , when the aire is tost , not interrupted . So doth the piercing Soule the Body fill , Being all in all , and all in part diffus'd Indivisible , uncorrnptible still , Not forc't , encountred , troubled , or confus'd . And as the Sun above , the light doth bring , Though we behold it in the aire below : So from th'eternall light the Soule doth spring , Though in the Body she her powres do show . But as the worlds Sun doth effects beget , Diverse , in diverse places every day , Here Autumnes temperature , there Summers heat , Here flowry Spring-tide , and there Winter-gray . Here even , there morn , here noon , there day , there night , Melts wax , dries clay , makes flours , some quick , some dead , Makes the More black , & th'Ethiopian white Th'American tawny , and th'East Indian red ; So in our little world this Soule of ours , Being onely one , and to one Body tyed , Doth use on diverse objects diverse powers , And so are her effects diversified . Her quickning power in every living part , Doth as a Nurse , or as a Mother serve , And doth employ her oeconomick Art , And busie care , her houshold to preserve . Here she attracts , and there she doth retaine , There she decocts , and doth the food prepare , There she distributes it to every vaine , There she expels what she may fitly spare . This power to Martha may compared be , Which busie was , the houshold things to do ; Or to a Dryas living in a Tree , For even to Trees this power is proper too . And though the Soule may not this power extend Out of the Body , but still use it there , She hath a power , which she abroad doth send , Which viewes and searcheth all things every where . This power is Sense , which from abroad doth bring The colour , tast , and touch , and sent , and found , The quantity , and shape of every thing , Within th'earths Center , or heavens Circle found . This power in parts made fit , fit objects takes , Yet not the things , but formes of things receives ; As when a Seale in Wax impression makes , The print therein , but not it selfe , it leaves . And though things sensible be numberlesse , But onely five the Senses Organs be ; And in those five All things their formes expresse , Which we can Touch , Tast , Feele , or Hear , or See . These are the windows through the which she viewes The light of knowledge which is lifes load-starre ; " And yet while she these spectacles doth use , Oft worldly things seen greater then they are . First the two Eyes , which have the Seeing power , Stand as one Watchman , Spie , or Sentinell , Being plac'd alost within the Heads high Tower ; And though both see , yet both but one thing tell . These Mirrors take into their little space The formes of Moon and Sun , and every Star , Of every body , and of every place , Which with the worlds wide Armes embraced are Yet their best object , and their noblest use , Hereafter in another world will be , When God in them shall heavenly light insuse , That face to face they may their Maker see . Here are they guides , which do the body lead , Which else would stumble in eternall night ; Here in this world they do much knowledge read , And are the Casements which admit most light . They are her farthest reaching instrument , Yet they no beams unto their objects send , But all the rayes are from their objects sent , And in the Eyes with pointed Angels end . Where Phantasie , neare handmaid to the mind , Sits , and beholds , and doth discern them all , Compounds in one , things diverse in their kind , Compares the black and white , the great and small . Besides those single formes , she doth esteem , And in her ballance doth their values try , Where some things good , and some things ill do seem , And neutrall some in her phantastick eye . This busie power is working day and night ; For when the outward Senses rest do take , A thousand Dreames phantasticall and light , With fluttering wings do keep her still awake . Yet alwayes all may not afore her be , Successively she this , and that intends ; Therefore such formes as she doth cease to see , To Memories large volume she commends . This Lidger Book lyes in the braine behind , Like Janus eye , which in his pole was set ; The Lay-mans Tables , Storehouse of the mind , Which doth remember much , and much forget . Here Senses Apprehension end doth take , As when a stone is into water cast , One Circle doth another Circle make , Till the last Circle touch the bank at last . But though the apprehensive power do pawse , The Motive vertue then begins to move , Which in the heart below doth passions cause , Joy , griefe , and feare , and hope , and hate , and love . These passions have a free commanding might , And diverse Actions in our life do breed ; For all acts done without true reasons light , Do from the passion of the Sense proceed . But sith the Braine doth lodge these powers of Sense , How makes it in the heart those passions spring ? The mutuall love , the kind intelligence 'Twixt heart and braine , this sympathy doth bring . From the kind heat , which in the heart doth raigne , The spirits of life doe their begining take ; These spirits of life ascending to the braine , When they come there , the Spirits of Sense do make , These spirits of Sense in Phantasies high Court , Judge of the formes of Objects ill or well ; And so they send a good or ill report , Down to the heart , where all Affections dwell . If the report be good , it causeth love , And longing hope , and well assured joy : If it be ill , then doth it hatred move , And trembling fear , and vexing grieff , annoy . Yet were these naturall affections good ; ( For they which want them blocks or divels be ) If reason in her first perfection stood , That she might Natures passions rectifie . Besides , another Motive power doth rise Out of the heart : from whose pure blood do spring The vitall Spirits , which borne in Arteries , Continuall motion to all parts doe bring . This makes the pulses beat , and lungs respire , This holds the sinews like a bridles Raines , And makes the body to advance , retire , To turne , or stop , as she them slacks , or straincs . Thus the Soule tunes the Bodies instrument ; These harmonies she makes with life and sense , The Organs fit are by the Body lent , But th' actions flow from the Soules influence But now I have a Will , yet want a Wit , To expresse the working of the Wit and Will , Which though their root be to the body knit , Use not the body when they use their skill . These powers the nature of the Soule declare , For to mans Soule these onely proper be ; For on the earth no other wights there are , Which have these heavenly powers , but only we . The wit , the pupil of the Soules clear eye , And in mans world the onely shining Starre ; Looks in the mirrour of the Phantasie , Where all the gatherings of the Senses are . From thence this power the shapes of things abstracts , And them within her passive part receives ; Which are enlightned by that part which acts , And so the formes of single things perceives . But after by discoursing to and fro , Anticipating , and comparing things ; She doth all universall natures know , And all effects into their causes brings . When she rates things , & moves from ground to ground The name of Reason she obtains by this : But when by Reasons she the truth hath found , And standeth sixt , she Understanding is . When her assent she lightly doth enclins To either part , she is opinion light : But when she doth by principles define A Certaine truth , she hath true Judgements sight . And as from Senses Reasons work doth spring , So many Reasons understanding gaine , And many understandings knowledge oring , And by much knowledge , wisdome we obtain . So many staires we must ascend upright , Ere we attain to wisdomes high degree ; So coth this earth eclipse our reasons light , Which else ( in instants ) would like Angels see . Yet hath the Soule a dowry naturall , And sparks of light some common things to see ; Not being a blank , where nought is writ at all , But what the writer will may written be . For nature in mens heart her lawes doth pen , Prescribing truth to wit , and good to will ; Which do accuse , or else excuse all men , For every thought , or practise , good , or ill . And yet these sparks grow almost infinite , Making the world , and all therein their food ; As fire so spreads as no place holdeth it , Being nourisht still , with new supplies of wood . And though these sparks were almost quencht with sin , Yet they whom that just one hath justified , Have them encreasd , with heavenly light within , And like the widowes oyle still multiplide . And as this wit should goodnesse truly know , We have a wit which that true good should chuse : Though will do oft ( when wit false forms doth show ) Take ill for good , and good for ill refuse . Will puts in practice what the wit deviseth ; Will ever acts , and wit contemplates still , And as from wit the power of wisdome riseth , All other vertues daughters are of will . Will is the Prince , and wit the Counsellour , Which doth for common good in Councel fit , And when wit is resolv'd , will lends her power , To execute what is advisd by wit . WILL . Free to all ill . till freed to none but ill , Now this I will anon the same I ●ill Appetite ere while , ere while Reason may , Nere good but when Gods Sperit beares ●●●ay Wit is the minds chief Judge , which doth Comptroul Of fancies Court the judgements false and vaine ; Will holds the Royall Scepter in the Soule , And on the passions of the heart doth raigne . Will is as Free as any Emperour ; Nought can restraine her gentle liberty , No Tyrant , nor no Torment hath the power , To make us will , when we unwilling be . To these high powers a Store-house doth pertaine , Where they all Arts and generall Reasons lay , Which in the Soule , even after death remaine , And no Lethoean flood can wash away . This is the Soule , and those her Vertues be , Which though they have their sundry proper ends , And one exceeds another in degree , Yet each on other mutually depends . Our Wit is given , Almighty God to know , Our Will is given to love him being knowne ; But God could not be known to us below , But by his works , which through the sense are shown . And as the Wit doth reap the fruits of Sense , So doth the quickning power the Senses feed ; Thus while they do their sundry gifts dispence , The best the service of the least doth need . Even so the King his Magistrates do serve ; Yet Commons feed both Magistrate and King ; The Commons peace the Magistrates preserve , By borrowed power , which from the Pr. doth spring . The quickning power would be , and so would rest , The Sense would not be onely , but be well ; But Wits ambition longeth to be best , For it desires in endlesse blisse to dwell . And these three powers three sorts of men do make ; For some like plants their veins do only fill ; And some like beasts , their senses pleasure take ; And some like Angels do contemplate still . Therefore the Fables turn'd some men to Flowers , And others did with brutish formes invest , And did of others make celestiall powers , Like Angels , which still travell , yet still rest . Yet these three powres are not three Soules , but one ; As one and two are both contain'd in three , Three being one number by it selfe alone ; A shadow of the blessed Trinitie . O what is man ( greater maker of mankind ) That thou to him so great respect dost bear ? That thou adornst him with so bright a mind , Mak'st him a King , and even an Angels peer ? O what a lively life , what heavenly power , What spreading vertue , what a sparkling fire , How great , how plentifull , how rich a dowre , Do'st thou within this dying flesh inspire ! Thou leav'st thy print in other works of thine , But thy whole image thou in man hast writ ; There cannot be a creature more divine , Except ( like thee ) it should be infinit . But it exceeds mans thought , to think how high God hath raisd man , since God a man became ; The Angels do admire this mystery , And are astonisht when they view the same . Nor hath he given these blessings for a day , Nor made them on the bodies life depend ; The Soule , though made in time , survives for aye , And though it hath beginning , sees no end . Her onely end , is never ending blisse ; Which is , th'eternall face of God to see ; Who last of ends , and first of causes is , And to do this , she must eternall be . How senslesse then and dead a Soule hath he , Which thinks his Soule doth with his body dye ? Or thinks not so , but so would have it be , That he might sin with more security ? For though these light and vicious persons say , Our Soule is but a smoak , or airy blast , Which during life doth in our nostrils play , And when we die , doth turn to wind at last . Although they say , come , let us eat and drink , Our life is but a spark , which quickly dyes ; Though thus they say , they know not what to think But in their minds ten thousand doubts arise . Therefore no hereticks desire to spread Their light opinions , like these Epicures ; For so their staggering thoughts are comforted , And other mens assent their doubt assures . Yet though these men against their conscience strive , There are some sparkles in their flinty breasts , Which cannot be extinct , but still revive , That though they would , they cannot quite be beasts . But who so makes a mirror of his mind , And doth with patience view himselfe therein , His Soules eternity shall clearly find , Though th'other beauties be defac't with sin . First in mans mind we find an appetite To learne and know the truth of every thing , Which is connaturall , and borne with it , And from the Essence of the Soule doth spring . With this desire she hath a native might To find out every truth , if she had time Th'innumerable effects to sort aright , And by degrees from cause to cause to clime . But since our life so fast away doth slide , As doth a hungry Eagle through the wind , Or as a Ship transported with the tide , Which in their passage leave no print behind . Of which swift little time so much we spend , While some few things we through the sense do strain . That our short race of life is at an end , Ere we the principles of skil attain . Or God ( which to vain ends hath nothing done ) In vain this appetite and power hath given , Or else our knowledge which is here begun , Hereafter must be perfected in heaven . God never gave a power to one whole kind , But most part of that kind did use the same ; Most eyes have perfect sight , though some be blind ; Most legs can nimbly run , though some be lame . But in this life no Soule the truth can know So perfectly , as it hath power to do ; If then perfection be not found below , An higher place must make her mount thereto . Againe , how can she but immortall be ? When with the motions of both will and wit , She still aspireth to eternity , And never rests , till she attain to it ? Water in Conduit pipes can rise no higher Then the wel-head from whence it first doth spring , Then since to eternall God she doth aspire , She cannot be but an eternall thing . " All moving things to other things do move " Of the same kind , which shewes their nature such ; So earth fals down , and fire doth mount above , Till both their proper Elements do touch . And as the moysture which the thirsty earth , Sucks from the sea , to fill her empty veins , From out her womb at last doth take a birth , And runs a Nymph along the grassie plaines . Long doth she stay , as loath to leave the land , From whose soft side she first did issue make ; She tasts all places , turnes to every hand , Her flowry banks unwilling to forsake . Yet nature so her streams doth lead and carry , As that her course doth make no finall stay , Till she her selfe unto the Ocean marry , Within whose watry bosome first she lay . Even so the Soule , which in this earthly mould The Spirit of God doth secretly infuse ; Because at first she doth the earth benold , And onely this materiall world she viewes . At first our mother earth she holdeth dear , And doth embrace the world and worldly things ; She flies close by the ground , and hovers here , And mounts not up , with her celestiall wings . Yet under heaven she cannot light on ought , That with her heavenly nature doth agree ; She cannot rest , she cannot fix her thought , She cannot in this world contented be . For who did ever yet in honour , wealth , Or pleasure of the Sense contentment find ? Who ●ver●ea●●d to wish , when he had health , Or having wisdome , was not vext in mind ? Then as a Bee which ammong weeds doth fall Which seem sweet flowers , with lustre fresh and gay , She lights on that , and this , and tasteth all , But pleasd with none , doth rise , and sore away . So when the Soule finds here no true content , And like Noahs Dove can no sure sooting take , She doth returne from whence she first was sent , And flyes to him that first her wings did make . Wit seeking truth from cause to cause ascends , And never rests , till it the first attaine ; Will , seeking good , finds many middle ends , But never stayes , till it the last do gaine . Now God the Truth and first of Causes is , God is the last good end , which lasteth still , Being Alpha and Omega nam'd for this , Alpha to Wit , Omega to the will . Sith then her heavenly kind she doth bewray , In that to God she doth directly move , And on no mortail thing can make her stay , She cannot be from hence , but from aboue . And yet this first true cause , and last good end , She cannot hear so well , and truely see ; For this perfection she must yet attend , Till to her maker she espoused be . As a Kings daughter being in person sought Of diverse Princes , which do neighbour near , On none of them can fix a constant thought , Though she to all do lend a gentle ear . Yet can she love a Forraigne Emperour , Whom of great worth and power she hears to be , If she be woo'd but by Embassadour , Or but his Letters , or his picture see . For well she knowes , that when she shall be brought Into the Kingdome , where her Spouse doth raigne . Her eyes shall see , what she conceiv'd in thought , Himself , his state , his glory , and his traine . So while the Virgin Soule on earth doth stay , She woo'd and tempted is ten thousand wayes . By these great powers , which on the earth bear sway , The wisedome of the world , wealth , pleasure , praise . With these sometime she doth her time beguile , These do by fits her phantasie possesse ; But she distaits them all within a while , And in the sweetest finds a tediousnesse . But if upon the worlds Almighty King , She once do fix her humble loving thought , Which by his picture drawne in every thing , And sacred messages her love hath sought . Of him she thinks she cannot think too much , This honey tasted still , is ever sweet , The pleasure of her ravisht thought is such , At almost here , she with her blisse doth meet . But when in Heaven she shall his Essence see , This is her soveraigne good , and perfect blisse , Her longings , wishings , hopes , all finisht be , Her joyes are full , her motions rest in this . There is she Crown'd with Garlands of Content , There doth she Manna eat , and Nectar drink ; That presence doth such high delights present , As never tongue could speak , nor heart could think , For this the better Soules do oft despise The Bodies d●ath and do it oft desire : For when on ground the burthened ballance lyes , The empty part is listed up the higher . FANCIE . Apelike I all thinges imitate . New proiects fashions I inuent . Dreame-like I them vary-straite . All Shapes to head & harte present . But if the Bodies death the Soule should kill , Then death must needs Against her nature be ; And were it so , all Soules would flye it still , For Nature hates and shuns her contrary . For all things else , which Nature makes to be , Their being to preserve are chiefly taught ; For though some things desire a change to see , Yet never thing did long to turn to nought . If then by death the Soule were quenched quite , She could not thus against her nature run ; Since every senslesse thing by Natures light , Doth preservation seek , destruction shun . Nor could the worlds best spirits so much erre , If death took all , that they should all agree , Before this life their honour to prefer ; For what is praise to things that nothing be ? Againe , if by the Bodies prop she stand , If on the Bodies life , her life depend , As Meleagers on the fatall brand , The Bodies good she onely would intend . We should not find her halfe so brave and bold , To lead it to the wars , and to the Seas ; To make it suffer watchings , hunger , cold , When it might feed with plenty , rest with ease , Doubtlesse all Soules have a surviving thought , Therefore of death we think with quiet mind , But if we think of being turn'd to nought , A trembling horror in our Soules we find , And as the better spirit , when she doth bear A scorne of death , doth shew she cannot dye : So when the wicked Soule deaths face doth fear , Even then she proves her owne Eternity . For when deaths from appears , she feareth not An utter quenching , or extinguishment ; She would be glad to meet with such a lot , That so she might all future ill prevent . But she doth doubt what after may befall ; For natures law accuseth her within , And saith , 't is true that is affirm'd by all , That after death there is a pain for sin , Then she which hath been hoodwinckt from her birth Doth first her selfe within Deaths mirror see ; And when her Body doth returne to earth , She first takes care , how she alone shall be . Whoever sees these irreligious men , With burthen of a sicknesse weak and faint ; But hears them talking of Religion then , And vowing of their Soules to every Saint ? When was there ever cursed Atheist brought Unto the Gibbet , but he did adore , That blessed power , which he had set at nought , Scorn'd and blasphemed , all his life before ? These light vaine persons still are drunk and mad , With surfetings , and pleasures of their youth ; But at their deaths they are fresh , sober , sad , Then they discerne , and then they speak the truth . If then all Soules both good and bad do teach , With generall voyce that Soules can never dye ; T is not mans flattering glose , but Natures speech , Which like Gods Oracle , can never lye . Hence springs that universall strong desire , Which all men have of Immortality ; Not some few spirits unto this thought aspire , But all mens minds in this united be . Then this desire of Nature is not vaine , " She covets not impossibilities ; " Fond thoughts may fall into some idle braine , " But one Assent of all , is ever wise . From hence that generall care and study springs , That lanching and progression of the mind , Which all men have so much of future things , As they no joy do in the present find . From this desire , that maine desire proceeds , Which all men have , surviving fame to gaine , By Tombes , by Books , by memorable Deeds , For she that this desires , doth still remaine . Hence lastly springs Care of Posterities , For things their kind would everlasting make ; Hence is it , that old men do plant young Trees , The fruit whereof another age shall take . If we these Rules unto our selves apply , And view them by reflection of the mind ; All these true notes of immortality , In our Hearts Tables we shall written find . And though some impious wits do questions move , And doubt if Soules immortall be or no ; That doubt their immortality doth prove , Because they seem immortal things to know . For he which Reasons on both parts doth bring , Doth some things mortall , some immortall call ; Now if himselfe were but a mortall thing , He could not judge immortall things at all . For when we judge , our minds we mirrours make ; And as those glasses which material be , Formes of materiall things do onely take ; For thoughts or minds in them we cannot see . So when we God and Angles do conceive , And think of truth , which is eternal to ; Then do our minds immortal forms receive , Which if they mortall were , they could not do . And as if Beasts conceiv'd what Reason were , And that conception should distinctly show , They should the name of reasonable bear ; For without Reason none could Reason know . So when the Soule mounts with so high a wing , As of eternal things she doubts can move ; She proofs of her eternity doth bring , Even when she strives the contrary to prove . For even the thought of Immortality , Being an act done without the Bodies aid , Shewes that her selfe alone could move , and be , Although the body in the grave were laid . And if her selfe she can so lively move , And never need a forraigne help to take , Then must her motion everlasting prove , Because her selfe she never can forsake . But though corruption cannot touch the mind , By any cause that from it selfe may spring ; Some outward cause fate hath perhaps design'd , Which to the Soule may utter quenching bring . Perhaps her cause may cease , and she may die ; God is her cause , his word her maker was , Which shall stand fixt for all eternity , When heaven and earth shall like a shadow passe , Perhaps some thing repugnant to her kind , By strong Antipathy the Soule may kill ; But what can be contrary to the mind , Which holds all contraries in concord still ? She lodgeth heat , and cold , and moist , and dry , And life , and death , and peace , and war together ; Ten thousand fighting things in her do lye , Yet neither troubleth or disturbeth either . Perhaps for want of food the Soule may pine ; But that were strange , since all things bad and good , Since all Gods creatures mortall and divine , Since God himselfe is her eternall food . Bodies are fed with things of mortal kind , And so are subject to mortality ; But truth , which is eternal , feeds the mind ; The tree of life which will not let her dye . Yet violence perhaps the Soul destroyes ; As lightning or the Sun-beams dim the sight ; Or as a thunder-clap or Cannons noyse , The power of hearing doth astonish quite . But high perfection to the Soule it brings , T' encounter things most excellent and high ; For when she viewes the best and greatest things , They do not hurt , but rather clear her eye . But lastly , Time perhaps at last hath power To spend her lively powers , and quench her light ; But old God Saturne which doth all devour , Doth cherish her , and still augment her might . Heaven waxeth old , and all the Spheares above Shall one day faint , and their swift motion stay , And Time it selfe in time shall cease to move ; Onely the Soule survives , and lives for aye . " Our Bodies every footstep that they make , " March towards death , untill at last they dye ; Whether we work , or play , or sleep , or wake , " Our life doth passe , and with times wings doth flye . But to the Soule Time doth perfection give , And adds fresh lustre to her beauty still ; And makes her in eternal youth to live , Like her which Nectar to the God , doth full . The more she lives , the more she feeds on truth , The more she feeds , her strength doth more increase ; And what is strength , but an effect of youth ? Which if time nurse , how can it ever cease ? But now these Epicures begin to smile , And say , my doctrine is more safe then true , And that I fondly do my selfe beguile , While these receiv'd opinions I ensue . For what , say they , doth not the Soule wax old ? How comes it then , that aged men do dote ? And that their braines grow sottish , dull , and cold , Which were in youth the onely spirits of note ? What ? are not Soules within themselves corrupted ? How can there Idiots then by Nature be ? How is it that some wits are interrupted , That now they dazled are , now clearly see ? These Questions make a subtile Argument , To such as think both Sense and Reason one ; To whom nor agent from the instrument , Nor power of working , from the work is knowne , For if that region of the tender braine , Wherein th'inward sense of phantasie should sit , And th'outward senses gatherings should retaine , By nature , or by chance , become unfit . Either at first uncapable it is , And so few things or none at all receives , Or mar'd by accident , which haps amisse , And so amisse it every thing perceives . Then as a cunning Prince that useth Spies , If they returne no newes , doth nothing know ; But if they make advertizement of Lyes ; The Princes Counsel all awry do go . Even so the Soule to such a Body knit , Whose inward senses undisposed be , And to receive the formes of things unfit , Where nothing is brought in , can nothing see . But if a Phrensie do possesse the braine , It so disturbs and blots the formes of things , As phantasie proves altogether vaine , And to the wit no true relation brings . Then doth the wit admitting all for true , Build fond conclusions on those idle grounds ; Then doth it flie the good , and ill pursue , Beleeving all that this false Spie propounds . But purge the humours , and the rage appease , Which this distemper in the fancy wrought , Then will the wit , which never had disease , Discourse , and judge discreetly as it ought . Then these defects in Senses Organs be , Not in the Soule , or in her working might ; She cannot loose her perfect power to see , Though mists , & clouds , do choke her window light , The Soule in all hath one Intelligence ; Though too much moisture in an Infants braine , And too much drinesse in an old mans sense , Cannot the prints of outward things retaine , Then doth the Soule want work , and idle sit , And this we childishnesse , and dotage call ; Yet hath she then a quick and active wit , If she had stuffe and tools to work withall . As a good Harper stricken far in years , Into whose cunning hands the Gout doth fall ; All his old Crotchets in his braine he bears , But on his Harp playes ill , or not at all . Then dotage is no weaknesse of the mind , But of the Sense : for if the mind did wast , In all old men we should this wasting find , When they some certaine terme of years had past . But most of them even to their dying hour , Retaine a mind more lively , quick , and strong , And better use their understanding power , Then when their brains were warm , and limbs were young . Yet say these men , if all her Organs dye , Then hath the Soule no power her powers to use ; So in a sort her powers extinct do lye , When unto act she cannot them reduce . And if her powers be dead , then what is she ? For since from every thing some powers do spring , And from those powers some acts proceeding be , Then kill both power , and act , and kill the thing . Doubtles the bodies death , when once it dies , The instruments of sense and life doth kill ; So that she cannot use those faculties , Although their root restin her substance still . But ( as the body living ) wit and will Can judge and chuse , without the bodies aid ; Though on such objects they are working still , As through the bodies Organs are conveyd . So when the body serves her turne no more , And all her Senses are extinct and gone , She can discourse of what she learn'd before , In heavenly contemplations all alone . And ( though the Instruments by which we live , And view the world , the bodies death to kill ) Yet with the body they shall all revive , And all their wonted offices fulfill . But how till then shall she her selfe imploy ? Her spies are dead , which brought home news before , What she hath got and keeps , she may enjoy , But she hath means to understand no more . Then what do those poor Soules which nothing get ? Or what do those which get and cannot keep ? Like Buckets bottomlesse , which all out let ; Those Soules for want of exercise must sleep . See how mans Soule against it selfe doth strive , Why should we not have other means to know ? As children while within the womb they live Feed by the navil ; here they feed not so . These children , if they had some use of sense , And should by chance their mothers talking heare , That in short time they shall come forth from thence , Would fear their birth , more then our death we feare . They would cry out , if we this place shall leave , Then shall we break our tender navil strings ; How shall we then our nourishment receive , Since our sweet food no other conduit brings ? And if a man should to these babes reply , That into this faire world they shal be brought , Where they shal see the earth , the sea , the sky ; The glorious Sun , and all that God hath wrought . That there ten thousand dainties they shal meet , Which by their mouths they shal with pleasure take , Which shal be cordial too , aswel as sweet , And of their little limbs tall bodies make . This would they think a fable , even as we Do think the story of the golden age ; Or as some sensual spirits amongst us be , Which hold the world to come , a faigned stage . Yet shall these infants after find all true , Though then thereof they nothing could conceive , Assoon as they are borne the world they view , And with their mouths the Nurses milk receive . So when the Soule is borne ( for death is nought , But the Soules birth , and so we should it call ) Ten thousand things she sees beyond her thought , And in an unknown manner knowes them all . Then doth she see by Spectacles no more , She hears not by report of double spies ; Her selfe in instants doth all things explore , For each thing present , and before her lyes . But still this Crew with Questions me pursues : If Soules deceasd ( say they ) still living be , Why do they not return , to bring us newes Of that strange world , where they such wonders see ? The Soule hath here on earth no more to do , Then we have businesse in our mothers womb : What child doth covet to returne thereto ? Although all children first from thence do come ? And doubtlesse such a Soule as up doth mount , And doth appear before her Makers face , Holds this vile world in such a base account , As she looks down , and scorns this wretched place . But such as are detruded downe to Hell , Either for shame they still themselves retire ; Or tyed in chaines , they in close Prison dwell , And cannot come , although they much desire . Well well say these vaine spirits , though vain it is To think our Soules to heaven or hel do go , Politick men have thought it not amisse , To spread this lye , to make men vertuous so . Do you then think this moral vertue good ? I think you do , even for your private gain ; For Common-wealths by vertue ever stood , And common good the private doth contain . Oh how can that be false , which every tongue Of every mortal man , affirmes for true ? Which truth hath in all ages been so strong , As load-stone like all hearts it ever drew . For not the Christian , or the Jew alone , The Persian , or the Turk , acknowledge this , This mystery to the wild Indian knowne , And to the Cannibal and Tartar is . None that acknowledge God , or providence , Their Soules eternity did ever doubt , For all Religion takes her root from hence , Which no poor naked Nation lives without . If death do quench us quite , we have great Wrong , Since for our service all things else were wrought , That Dawes , & Trees , and Rocks , should last so long , When we must in an instant passe to nought . But blest be that great power , that hath us blest , With longer life then heaven or earth can have ; Which hath enfusd into one mortal brest Immortal powers , not subject to the grave . For though the Soule do seem her grave to bear , And in this world is almost buried quick , We have no cause the bodies death to fear , For when the shel is broke , ou● comes a Chick . For as the Soules Essential powers are three , The quickning power , the power of Sense and Reason , Three kinds of life to her designed be , Which perfect these three powers in their due season . The fi●st life in the mothers womb is spent , Where she her nursing power doth onely use ; Where when she finds defects of nourishment , Sh'expels her body , and this world she viewes . This we call Birth , but if the Child could speake , He Death would call it , and of nature plaine , Tha she would thrust him out naked and weak , And in h●s passage pinch him with such paine , Yet out he comes , and in this world is plac't , Where all his Senses in perfection be , Where he finds flowers to smel , and truits to tast , And sounds to hear , and sundry formes to see . When he hath past some time upon this stage , His Reason then a little seems to wake ; Which though she spring when sense doth fade with age , Yet can she here , no perfect practise make . Then doth th'aspiring Soule the body leave , Which we call death , but were it known to all , What life our Soules do by this death receive , Men would it Birth , or Gaole-delivery call . In this third life Reason will be so bright , As that her spark will like the Sun-beams shine , And shall of God enjoy the real sight , Being still increast by influence Divine . O ignorant poor man , wha● d●st thou bear , Lock't up within the Casket of thy breast ? What Jewels , and what riches hast thou there ? What heavenly treasure in so weak a chest ? Look in thy Soule , and thou shalt beauties find , Like those which drown'd Narcissus in the flood , Honour and Pleasure , both are in thy mind , And all that in the world is counted good . There are a Crew of fellowes of suppose , That angle for their victualls with their nose As quick as Beagles in the smelling sence To smell a feast in Pauses 2 miles from thence . Think of her worth , and think that God did mean This worthy mind should worthy things embrace ; Blot not her beauties with thy thoughts unclean , Nor her dishonour with thy passions base . Kill not her quickning power with surfettings , Mar not her sense with Sensuality , Cast not her serious wit on idle things , Make not her free-will slave to vanity . And when thou think'st of her eternity , Think not that death against her nature is , Think it a birth : and when thou goest to dye , Sing like a Swan , as if thou went'st to bliss . And if thou like a Child didst fear before , Being in the dark , where thou did'st nothing see ; Now I have brought thee Torch-light , fear no more , Now when thou diest , thou canst not hoodwinkt be , Take heed of over-weening , and compare Thy Peacocks feet with thy gay Peacocks train , Study the best , and highest things that are , But of thy self an humble thought retain . Cast down thy selfe , and only strive to raise The glory of thy Makers sacred name ; Use all thy powers , that blessed power to praise , Which gives thee power to be , and use the same . FINIS . Notes, typically marginal, from the original text Notes for div A37242e-200 What the Soule is . That the soul is a thing subsisting by it selse without the body . That the soul hath a proper Operation without the body . That the soul is more then the temperatures of the humours of the Bodie . That the soul is a Spirit . That it cannot be a Body . That the soul is created immediately by God , Zech. 12.1 . Erronious opinions of the creation of Soules . That the soul is not traduced from the parents . Reasons drawn from nature . Why the soul is united to the body In what manner the Soule is united to the Body . How the soul doth exercise her powers in the Body . The vegetative or quickning power . The power of Sense . Sight . The Phantasie . The sensative Memory . The passions of Sense . The motion of life . The locall motion . The intellectuall powers of the Soule . The Wit , or understanding . Reason Understanding . Opinion . Judgement . Note , The Power or Will . The relations betwixt Wit and Will . The Intellectual Memory An Acclamation . That the soul is immortal & cannot dye . 1 Reason . Drawne from the desire of Knowledge . 2 Reason . Drawne from the Motion of the Soule . The Soule compared to a River . 4 Reason . From contempt of death in the better fort of 〈◊〉 4 Reason . From the fear of death i' the wicked souls . 5 Reason . From the generall desire of imortality . 6 Reason . From the very doubt and dispuration of immortality . That the soul cannot be destroyed . Her cause ceaseth not . She hath no contrary . She can't dye for want of food . Violence cannot destroy her . Time cannot destroy her . Objections against the immortality of the Soule . 1 Objection . Answer . 2 Objection . Answer . 3 Objection . Answer . 4 Objection . Answer . 5 Objection . Answer . The generall consent of all Three kinds of life answerable to the three powers of the Soule . An Acclamation . 
A51225	----	Of the immortality of the soul a sermon preached before the King and Queen at White-Hall upon Palm-Sunday, 1694 / by the Right Reverend Father in God, John Bishop of Norwich. Moore, John, 1646-1714. 1694 Approx. 50 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A51225 Wing M2550 ESTC R9455 13540448 ocm 13540448 100076 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51225) Transcribed from: (Early English Books Online ; image set 100076) Images scanned from microfilm: (Early English books, 1641-1700 ; 796:7) Of the immortality of the soul a sermon preached before the King and Queen at White-Hall upon Palm-Sunday, 1694 / by the Right Reverend Father in God, John Bishop of Norwich. Moore, John, 1646-1714. 36 p. Printed for William Rogers ..., London : 1694. Half-title: The Bishop of Norwich's sermon of the immortality of the soul. "Published by Their Majesties special command." Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Matthew XV, 28 -- Sermons. Immortality -- Early works to 1800. Immortality -- Sermons. Soul -- Early works to 1800. Soul -- Sermons. 2005-05 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-08 Emma (Leeson) Huber Sampled and proofread 2005-08 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Of the Immortality of the Soul. A SERMON Preached before the KING and QUEEN . AT WHITE-HALL . UPON PALM-SUNDAY , 1694. By the Right Reverend Father in God , JOHN , Lord Bishop of NORWICH . Published by Their Majesties Special Command . LONDON : Printed for William Rogers at the Sun , over-against St. Dunstan's Church in Fleetstreet . MDCXCIV . The Bishop of Norwich's SERMON OF THE IMMORTALITY of the SOUL , Before the KING and QUEEN AT WHITE-HALL , On Palm-Sunday , 1694. OF THE IMMORTALITY of the Soul. St. MATTH . X. v. 28. And fear not them which kill the body , but are not able to kill the soul ; but rather fear him which is able to destroy both soul and body in hell . WHEN our Lord was about to send his Disciples forth into the World to preach the Gospel , he thought it just and necessary to speak of the Dangers unto which they certainly should be exposed by doing their duty , and to prepare their minds against them ; so that they might neither be surprised by Tribulations and Sufferings when they came , nor sink under them . And to enable them to deal with the most malicious Enemies of his Holy Religion , he commands them to furnish their Souls with two excellent Virtues , Wisdom and Innocence . They were to be wise as Serpents , and as harmless as Doves . As Wisdom would cause them to decline and avoid all needless hazards and difficulties ; so Innocence would make them gentle , and meek , and tender-hearted , and not apt to revenge injuries . But then that true Wisdom which would secure them from running into unnecessary danger , would likewise prompt them readily to encounter and submit to those pains , troubles , and hardships , which were necessary to establish the Heavenly Doctrines of their Master ; to endure small evils , to escape greater ; and to lay down their lives , rather than have both Soul and Bodydestroyed for ever . And it must be a mighty encouragement to undertake the Office of Preaching the Gospel , which Christ had allotted them , that the cruelty of their fiercest Opposers could extend no farther than the body : whereas that God , whose message they were to Publish , could destroy both Soul and Body . And fear not them which kill the body , &c. From which words we may deduce several Observations . ( 1. ) That the Soul and Body are distinct Beings . ( 2. ) That after the dissolution of the Body , the Soul doth live in the separate state . ( 3. ) That nothing less than the Almighty Power of God can destroy the Being of the Soul. We have a noble Argument before us , and which the Infidelity of our times hath render'd very necessary . It is our Soul , which makes us like God , and superior to other Creatures ; and its subsistence in the boundless Eternity , which shall succeed our short abode in this World. In treating whereof , I shall endeavour to avoid all needless Speculations , and confine my self to those Arguments , which seem most clearly and strongly to prove the great Truths contained in the Text. The Propositions I chiefly shall insist upon at this time , are these two : ( 1. ) That the Soul and Body are distinct Beings . ( 2. ) That after the Dissolution of the Body , the Soul doth exist and live in the separate State. ( 1. ) That the Soul and Body are distinct Beings . The very Argument our Lord uses to persuade the Disciples not to fear those who can kill the Body , rests upon this Supposition , That the Soul and Body are Beings distinct one from another . For if Men had no Souls ; or if the Soul was not a different thing from the Body ; or if other Men had as much Power over the Soul as the Body , there would be no Force in his Reasoning . But to make this Truth the more evident , I shall draw Arguments from these three heads . ( 1. ) From the distinct Properties of the Soul and Body . ( 2. ) From the Incapacity of Matter to think . ( 3. ) From the difference every where supposed in Scripture between the Soul and Body . ( 1. ) From the distinct Properties of the Soul and Body . Now if we will give our selves leave a little to contemplate our own Nature , we shall discover in us Powers , Qualities , and Actions , which are peculiar to the Soul , and quite different from the Affections and Qualities which belong to the Body . Essential Properties of the Soul are to think , to understand , to will , to consider , to judge , and the like . But Inseparable Properties of Body , are length , breadth , thickness , size , shape , &c. But as these things may be esteemed Essential , some to the Mind , and some to the Body ; for if either you sever Thinking from the Mind , or Extention from the Body , you can have no Conception or Apprehension of the one , or the other ; So they are very distinct , not having the least Affinity each with other ; thus Consideration , Remembrance , Judgment , Liberty , Conscience , have no Relation unto Body , and do not enter into the Notion and Idea of it ; neither doth Length , Breadth , Size , Figure , Hardness , Softness , enter into the Conception of a Soul ; for we never speak of the length , or the shape , or the bulk , or the colour of our Thoughts , since that would be absurd Speech , by which we could mean nothing . So that it is manifest , our Souls are distinguisht from our Bodies by Properties , which are peculiar and essential to each of them ; and that we have as clear , full , and distinct Apprehensions of the Attributes that are Essential to the Soul , as of those which are inseparable from the Body . For does not every Man as plainly comprehend what is meant by Thinking , Considering , and Judging , as by Dimensions , Motion , and Divisibility in Bodies ? Every Man judges ( says Atticus Platonicus ) that they are the Properties of the Soul , to deliberate , to consider , and after any manner to think . For when he looks upon Body , and its Powers , and likewise concludes , that those kind of Operations cannot belong unto Bodies , he presently yields that there is in us some other Thing , which does deliberate or advise , and that is the Soul. ( 2. ) I argue that the Soul and Body are distinct substances from the incapacity of matter to think . All we know of the Nature and Qualities of Matter , we learn from its Operation on our Senses ; for further than it acts upon some of our Senses we have no notice of it . But Matter can no other way work upon our Senses , but by motion , which is the Cause of all that variety , which shews it self in bodies . If then Matter can perceive and think , and all the Effects and Changes in Matter be wrought by Motion , then unto Motion must be ascribed Thought and Perception . But as nothing is more unlike than Corporeal Motion and Cogitation , so it is unconceiveable how one should be the cause of the other , that is , how stupid matter by any degree of Motion communicated to it , should acquire a Power to consider , reflect , and remember . The Epicureans indeed , who hold the Soul corporeal , to explain how Matter may perform the Functions of the Mind , do teach that the Parts of Matter which go to making a Soul , are light and small , and of a globular or round Figure . Just as if a massy piece of Lead , when melted and form'd into Bullets , was in a nearer capacity to think , meditate , debate , and act like a Soul. But I appeal to the common sense of Mankind , whether that Philosopher has a right to call any Legendary Tale into question , who can believe that little balls of Matter , by being briskly moved , can come to have Understanding , Will , and Judgment . Surely they ought to doubt of nothing , who can be perswaded that small Bodies round , or of any other shape , should by justling and moving one against another , be endued with Reason and Wisdom , and a Talent to dispute concerning the Nature of their own Beings ; to raise Questions , whether they are Matter or Spirit , bodily or incorporeal Substances ? And not only yield to , or resist the impressions of Objects present to them , according to the acknowledged Laws of Motion , but also reflect on the times long since past , and meditate on those which are to come , nay , stretch out their consideration to infinite Space , and eternal Duration . But as the Epicureans would rid us of our Difficulties by assigning the Figure of the Parts , which compound a corporeal Mind ; so the Stoicks would make the thing intelligible by describing the kind or sort of Motion which causes Matter to think . Now it 's their Doctrine that the Soul is Fire , and consequently , that it performs its Office by such motion as is in Fire . But this is strange Fire which gives us Understanding , and yet no Light , whereby we may any whit more easily conceive in what manner it is possible for Matter to think . For who can shew so much as the shadow of an Argument to move a sober Man to conclude , That there should be Reasoning Powers and Faculties any more in a Fire of Coles , than in a lump of cold Clay ; or that a Log of Wood should get sense and understanding by being put into a Flame . * If Materialists will make their Senses , to which they so often appeal , the Judges , they must confess , That the Natural Effect of Fire is to separate and rend the Parts of Bodies asunder , which action can bear no faint resemblance to the Thoughts , Deliberations , and Judgments of the Soul , nor to that freedom of Will with which it either sets its Faculties on work , or stops them . These are some of the gross and nauseous Absurdities , which unhappy licentious persons are forced to cram down , who yet are so nice and squeamish , as not to yield their Assent to any Truths of Religion , for which there is not Mathematical Proof or Demonstration . * Aristotle , a man of most profound Judgment , and penetrating Thoughts , who was of opinion that every thing under the Sun was compounded of the four Elements , observing that the Faculties and Operations of human Souls were so remotely distant from all the Phoenomena or Appearances of Bodies , was compelled to believe , that there was a fifth Essence or Element , of which only Souls were formed . To remember the past , to consider the present , and provide for the future ; to encrease our own Knowledge , and to improve others , and such like ; all the products of a thinking faculty , were things in the Opinion of this great Philosopher , not possible to be accounted for by the Affections and Modes , and Qualities of matter . * ( 3. ) The Soul and Body will appear distinct Substances from the difference every where supposed in Holy Scripture between them . To shew which , I begin with the Creation of Man. And God said , Let us make man in our image , after our likeness . But man is not like God in respect of his Body , because God hath no body . Besides , the body in its nature is divisible and corruptible : but God without change or decay is eternally the same , a Being for ever infinitely perfect . The similitude therefore between God and Man must be with relation to the Soul , which is a Spirit as God is a Spirit . The distinction between Soul and Body may also be observed from the manner wherein God created Man. And the Lord formed man of the dust of the ground , and breathed into his nostrils the breath of life , and man became a living soul . His Body was made of the Earth , but his Soul which gave life to it , came immediately from God. * The Soul therefore was not created of the same Substance , nor together with the Body , but of one better and more Divine , as the Scripture shews . For of the brute Creatures void of Reason , it says , That the Water brought forth some , and the Earth others ; but of Man , that God breathed into him the breath of Life . Manifesting thereby that he had an Intellectual and Rational Nature , more noble than that of Brutes , and near of kin to the Divine Beings above . Accordingly also Solomon pronounceth , that at the hour of death , The spirit of man goeth upward , and that the spirit of the beast goeth downward to the earth . In which Author , the wisest of men , ( if his Authority may be of any weight ) there is another Passage that demonstrates the Soul and Body to be distinct Substances , and puts the matter beyond a possibility of a contradiction . Then shall the dust return to the earth as it was , and the spirit shall return to God who gave it . The Soul of the dead remain uncorrupted . For God lends men the Spirit , and 't is his Image : But the Body we have of the Earth , and we all being dissolved into it , shall be dust ; but Heaven shall receive the Spirit . In pursuance of our Argument it may here be proper to observe , how difficult it will be for them , who maintain that the Soul is only a mode , accident , or quality of the Body , to give a rational account of Christ's words in our Text : Fear not them which kill the body , but are not able to kill the soul , &c. According to these Philosophers other men may kill the Body , but are not able to hurt the Accidents and Qualities of the Body , which they are pleased to call the Soul. And yet it is most certain , that men only can destroy the Accidents and Qualities in Bodies , but cannot destroy their Substance , which after all force used to it , will still subsist in other forms and shapes . Insomuch as they quite invert our Saviour's Doctrine , it following manifestly from their Assertions , that men have only power to kill the Soul , that is , to destroy the Modes and Accidents in the Body , but can do no injury to the Body or Substance it self . In one Instance more give me leave to shew how repugnant these wild Opinions are to the Christian Religion : And it shall be in the Promise of our Lord to the Penitent Malefactor , who was crucified with him , to day shalt thou be with me in paradise ; which in their sense must be thus : While the Body of this Sincere Penitent was on the Cross , or in the Grave , the Modifications and Qualities of his Body were to attend our Saviour into Paradise . But I think only to name such ridiculous stuff is sufficient to confute it ; nothing being plainer than that men must either part with these Principles , or the Doctrines of their Saviour , for they can never consist and agree together . ( 2. ) That after the Dissolution of the Body , the Soul doth exist and live in the separate State. It appears from our Lord's words , fear not them which kill the body , &c. that he does rather suppose , than go to prove the Immortality of the Soul , which he took for a granted truth by them steddily believed . And therefore it was not his design to convince them , that the Soul does live after its separation from the body ; but to shew that it is such a simple and incorruptible substance , that nothing beneath Almighty Power can destroy it . But I fear a general decay of Faith and Piety will not only justify , but make it requisite , that we should endeavour to prove that fundamental Doctrin of the immortality of the Soul , the truth whereof our Lord supposed , while he was instructing his Disciples . ( 1. ) The first Argument I shall use for the Immortality of the Soul , shall be from the general sense and perswasion of men , that the Soul does survive the Body . This Belief seems to be as early as the first Inhabitants on the earth ; for Authors of the greatest Reputation and Antiquity , who write of the Opinions and Manners of men , do relate almost of every Country , that they thought the Soul did subsist after death . This Perswasion prevailed among the * Jews , not only while they were the immediate and peculiar Care of God , but hath been diligently preserved and transmitted to their Posterity ; the Sect of unbelieving Sadduces being long since extinct . * The Aegyptians , a Nation famous for Invention of Arts and Sciences , are said first to have taught the Doctrine of Immortality of Souls . Which Opinion found Entertainment among all the Antient Inhabitants of the East ; was the Perswasion also of the old Greeks and Gauls , and Thracians . This was the Opinion of * Homer , who preceded all the Sects of Philosophers , he in words , very like our Saviour's , declaring that nothing was so valuable to him as his Soul , and he makes Ulysses to summon before him the Souls of the dead , and to hold discourse with them . And among the old Greek and Latin Poets , scarce more than a Dissenter or two from the Judgment of Homer are to be found . * Thales , supposed by some the first Physiologer who treated of Nature , is supposed also first to have taught the Immortality of Souls . But as Herodotus does ascribe the first publication thereof to the AEgyptians ; so Pausanias ascribes it to the Chaldaeans and Indian Magi ; as Tully does it to Pherecydes , Pythagoras's Master ; and some to others : insomuch , that this belief of the Souls future Subsistence seems so general and very ancient , that the first Writers are not able to discover the Authors of it , or fix the time of its beginning . This also is the avow'd Doctrine of Pythagoras , the Founder of the Sect of Italick Philosophers , and of Plato , with all his judicious Interpreters , and Plotinus , Amelius , Porphyrius , Proclus , Alcinous . And into this List we may bring Aristole , about whom tho' there is some Controversy , yet * Photius affirms , that they did not dive deep enough into his Profound Mind , who were of another Opiníon . And as Moses relates , that after the body was formed of the Earth , God did breath a living Soul into it ; so * Aristotle expresly teaches , that the Soul only enters the body from without , and is of Divine Extraction : he may also pass for a good Witness , both when he affirms that the Renowned Philosophers who were before him , believed that the Soul lived after it had left the body , and also when he says no Philosopher before him held the World to be Eternal . That great man * Tully urges for the truth of this Doctrine , Immemorial Tradition , that we have the consent of all Antiquity for it ; and that the voice of all men is the Law of Nature ; and that all are much concerned for those things , which shall take place after death . * Seneca also treating of the Eternity of Souls , does affirm that he has the Publick perswasion on his side , and the consent of men , who either fear the invisible Powers below , or worship those above ; and that the Soul is of Divine Original , obnoxious neither to old age nor death ; and that as soon as it is set at liberty from the heavy Chains of this Body , it will return to its place in Heaven . * Macrobius declares that the Opinion hath universally obtained , as well that the Soul is an incorporeal substance , as that it is immortal . And as the Belief of Immortality was generally received among the Antients ; so men all along since have been stedfast and constant to it . For from Modern Histories , Voyages , and Travels , it is found to be the common Opinion of the World as much in these later days , as it was in old time . The * Turks have so strong a perswasion both of the Resurrection of the Body and the subsistence of the Soul after it leaves the body , that not only the Alcoran , but their Offices of Prayer have frequent relation thereunto . The * Arabian Philosophers think that a virtuous Soul , when it has taken leave of the body , shall partake of immense Pleasures and Joys , and be as the chief Angels which are nearest to God. The * Chinese hold the Soul spiritual , and separable from the body , and that after death pious Souls shall be rewarded , and bad souls tormented . They who have of late travelled in Persia , India , Japan and other Countries of the East , have observed the same Belief to prevail among the present Dwellers of those places : and the like accounts we have of Southern Inhabitants from them who have visited Guinea , and other parts of Africa . And though they who first touched at the Cape of Good Hope , either through want of time rightly to be informed , or not having Curiosity sufficient to discover the Truth , did relate the people of those Parts to have no Religion ; yet we have quite another story of them from late Travellers , who with more care and accuracy have searched into those matters . And what is remarkable the first Discoverers of America , found the people of Brasil , Canada , Virginia , &c. tho severed from the rest of the world by the vast Ocean , and with whom probably they had no intercourse in many ages to have generally the same belief of the Souls Immortality . But after all it must be allowed , That there have been here and there some , who resolving to live wickedly in this Life , have pretended to deny a Future One : even the Christian Church hath not wholly escaped this Infection . For within its Pale some have started up , who maintain the Impious Doctrines of Epicurus , to the great dishonour of the Lord who bought them , and the reproch of their Holy Profession . Of this sort of ill men about the beginning of the last Century , * Italy produced a plentiful Crop , who valuing themselves more upon the Reputation of their Philosophy , than Religion ; taught openly , that the Soul did perish with the body : so that it seemed necessary to have their wicked opinions condemned by a * Council . But notwithstanding these vain glorions persons by venting such strange Notions , hoped to have been accounted the only Masters of Sense and Reason , yet by the judicious and strong Confutations of the worthy Men who answer'd their Writings it does appear , that they were as weak Philosophers , as bad Christians . But as those who bid defiance to God , and ridicule Religion , bear no proportion to the Bulk of Mankind , so 't is no wonder some such should be found . For when Men abuse the liberty God has given them over themselves , and by continual Debauchery weaken and corrupt their Faculties , it may so come to pass , that they shall hardly form a true Judgment of any thing . Indeed , a Mind enfeebled and clouded with the steams of brutish Lust is no more able to contemplate the Glorious Nature of God , or to be affected with pure and intellectual Pleasures , than a Body brought into the World without Eyes and Hands , is capable to do the ordinary Works of Life . For Men may make themselves Monsters , as well as be born so ; * but then by the Example of a few such Monsters we ought not to suffer either our Faith to be shaken , or our Manners to be perverted . Before I part with this Head , I would observe , where Piety , and Virtue , and Wisdom , have thriven most in the Conversation of Men , and the greater good they have done to the World , so much the more firmly they have been perswaded , that their Souls should subsist after they had left their Bodies ; and on the contrary , that there hardly ever were found any much diposed to scoff at Providence , and deny a Future State , who had not been infamous Livers . A Heathen Philosopher hath spoke of this Point with so much Wisdom and Piety , that I think it will be no loss of time here to present you with what he hath said , If Conscience awaken in a bad Man a sense of his evil Deeds , which tortures his Mind , and puts him in fear of Punishment in Hell , his only remedy is to fly to Non-entity , or Not-being ; so he cures one Evil with another , supporting his Wickedness by the Destruction of his Soul. He gives Sentence of himself that after Death he shall be nothing , to fly the Penalties of Future Judgment . For a wicked Man will not have his Soul immortal , that he may not subsist to suffer punishment . He anticipates his Judge , by declaring it is sit that a wicked Soul should be re-reduced to nothing . But as through want of Counsel he was drawn to Sin , so through Ignorance of the measure of Things he passes wrong Judgment on himself . For the Judges of Spirits departed , framing their Sentence according to the Rules of Truth , do not judge it meet the Soul should be annihilated . ( 2. ) My next Argument shall be taken from the fears Men have of Punishment after this Life for their Sins . Sin troubles the Minds of Men in such instances , as the Law takes no notice of ; and in such , which notwithstanding they are punishable by Law , yet were acted too-secretly to be detected ; and then also , when the Offenders having fled their Country , were out of reach of the Secular Judge . Such Persons likewise have been perplext with the remembrance of their Wickedness , whose height and power made them strong enough to break through the Laws , and trample on them ; in which several Cases there was nothing but the Natural Suggestions of Conscience to terrify them . Now , whence can all this inward Trouble proceed , but from an invincible perswasion , that after Death will come Judgment . If any doubt this , we may appeal to disconsolate Sinners themselves , who often finding no ease in the business of their Calling , in the Conversation of their Friends , nor in the change of Company or Place , have been driven to seek for relief of another kind , and to apply themselves to proper Persons , unto whom they may unburden their Souls , and confess their secret Offences , hoping by their devout Prayers , and ghostly Assistance , to procure some remedy for their distressed Minds . I may add , That so insupportable have been the Horrors of a wounded Conscience , that men have disclosed their capital Crimes to the Magistrate , when they well knew it was his duty to punish such Criminals with Death . And the reason why they exposed themselves voluntarily to Temporal Death , was to escape Divine Vengeance in another World , which they of all things dreaded . They did trust , that having confest their Sin , and repented of it , and made all the satisfaction they could to Civil Justice , God would not enter into Judgement with them , but out of his infinite Compassion forgive them , and save their Souls alive . Neither was the Course here taken to be imputed to Melancholy or Distraction , since experience assures us , many hereby have quieted their Minds , and found comfort in Death . Now , if the fears of what shall become of us after Death , were the Effects only of the false Principles which are owing to bad Education ; certainly they would not be so general , nor so deeply rivetted in our Nature , nor so terrible , that Men should be willing to sacrifice their Lives to get rid of them . ( 3. ) The third Argument I would urge for the Immortality of the Soul , and that Men were not made only to live here , is this , That there is nothing in the World which fills the mind with satisfaction . Men are always dissatisfied with their present Condition , and endeavouring to make some Alteration in it ; and after the Alteration is made , they do not continue any long time pleased ; but rather discover that they have only changed their old Grievances for new ones , and are disturbed with a fresh set of Complaints . Those who have the greatest opportunities to supply themselves with the various pleasures of Sense , should , if any were , be easy in their Enjoyments ; and yet experience declares , that what lately they with much eagerness desired , does pall their Appetites , and grow flat and insipid . It is well known that Men , who have had their Treasuries filled with Gold , who have commanded Great and Victorious Armies , and conquered and ruled over many Nations , have after the large encrease of their Wealth , their Power , and their Glory , upon little occasions been disturbed , and discontented , and fallen into such fits of Rage , or Lust , or Melancholy , as are in no wise consistent with true Contentment of Mind . And therefore they still post and press forward from one design to another , but with the same dissatisfaction ; either trusting those who will deceive them ; or striving to remove that which will never leave them ; or vehemently coveting what they shall never obtain . Now , what reason can be given why worldly Goods ever shew better and greater at a distance , than they prove in our Possession , but this ; that they carry no proportion to the Appetites of the Mind , which is of a Spiritual and Heavenly Nature , and can never hope to receive adequate Satisfaction from any thing here below ? Wherefore if these vast Capacities and Desires were placed in us by a Being of Infinite Wisdom , and if a Being infinitely wise can do nothing in vain , then it follows , that our Souls were created not only for this World , but to live in another , where they shall converse with , and enjoy such bright and glorious Objects , as will compleatly gratify and delight them . And from hence I deduce a fourth Argument for the Immortality of the Soul ; viz. ( 4. ) From the common appetite in Men to live for ever , and in that Eternal State to possess the chiefest good which will satiate the highest and most extensive Desires of the Mind . Every Man that comes into the World loves happiness , and would enjoy it eternally ; it was not only the desire of St. Paul to be dissolved , and be with Christ ; but the wish of Balaam , to die the death of the righteous . He believed a future Life , and that good Men should be blessed in it , and he wisht he might have a share of their Blessedness . We have had great experience of God's Goodness , who hath enriched us with many favours , and therefore we ought to believe that he loves us , and did intend good to us in the whole contrivance and constitution of our Nature , wherein he only could put these unextinguishable Appetites to live and subsist happily for ever , and to partake of such Felicity as this World does not afford , and which indeed is no where to be found , but in his infinitely perfect Being . Now he who loves us exceedingly well , and of whose Bounty we have shared thus largely already , would not have endued our Nature with those vehement Appetites , which , unless he be pleased in fit time to give them satisfaction , can only serve to distract and torture our minds , and render us extremely miserable . For such a Treatment would be not only inconsistent with his infinite Wisdom , which appears in every part of the World ; but repugnant to his boundless Goodness , which always disposes him to promote the Happiness , pity the weaknesses , and supply the wants of his poor Creatures . 'T is hope of enjoyment of Everlasting Happiness , which makes us to bear Injuries , Pains , and Losses patiently , and at length yield to the stroke of Death with a willing and contented mind . But had we reason to believe , that Death would make an utter end both of Body and Soul , as the conceit thereof all-along this Life would be an intolerable burthen , so we should leave the world with deep Horror . But if there be a God ; and that God is the Author of our Nature ; and the Author of our Nature is infinitly Good , and always acts suitably to that Goodness ; and if it be the property of infinite Goodness to bestow all that endless Bliss and Felicity upon its Creatures , which it not only hath made them capable of , but which it hath inclined their very Nature earnestly to desire and hope for ; then we may from hence , beyond all question and doubt , conclude the Immortality of our Souls . And our hope of a joyful Eternity can no where rest so safely as upon the Divine Goodness . ( 5. ) I shall but name one Argument more , tho it is of unconquerable Force , to prove the future subsistence of the Soul ; and that is Divine Providence which governs the World , preserves all things in their natural order , and observes whatever is done upon Earth , to the end all men may receive a Treatment from God , agreeable to their behaviour . That those who love , and fear , and serve God , may partake of the Glories with which he will reward the Heavenly-minded ; and that they who neglect , and forget , and dishonour God , may be banisht into outer Darkness . That they who have done good in their Generation , and shew'd pity to their fellow-creatures , may obtain a Recompence ; and they who have been impure , and malicious , and have laid wait for the righteous , opprest the poor , and not spared the widow , may receive Judgment without Mercy . But since this equal distribution of Rewards and Punishments , which the Divine Justice does require , is not made in this world , we have full assurance our Souls shall live in another , and there have Judgment pass upon them according to their deserts . It now but remains that I make a short Reflection or two upon this Discourse . ( 2. ) If our Souls shall survive our Bodies , it ought not only to encourage us to be patient and resigned to the Will of God , under the great variety of Troubles and Afflictions which happen in this Life , but also to arm us against the fear of Death . Since Death only will lay open a passage for us into another Life , which will infinitely surpass this For as much as there we shall be deliver'd from all those things , which render our present condition either dangerous or uncomfortable . We shall no longer be exposed to the Temptations of wicked men , or of our own Lusts , now so dangerous and dreadful to us , when admitted into the Conversation of Angels and Souls made Perfect ; we shall not so much as suspect treachery and wrongs when out of reach of the Malice of Men and Devils : we shall not fear Pains , and Diseases , wherewith it is not possible our incorruptible nature should be affected ; in a word , we never again shall be liable to the power of Death , the King of Fears , for our Lord says we cannot die any more . The Poet supposes the Soul of Achilles after he was slain , to be introduced into the presence of his Son , and to exhort him , not to grieve and be cast down for his Fathers Death , by means whereof he was admitted to familiarity with the Blessed Gods , but to furnish his mind with his Virtues , from which he should reap most pleasant Fruit. Is not Death not Evil ? Are we not of kin to God , and come from him ? Let us go back thither from whence we came ; and get loose from these Fetters , which are strait and heavy . Here are Robbers , and Thieves , and Judicatures , and Tyrants , who if they have Power over us , it is with respect to our BODY , and its Possessions . Let us shew they have no power , and wait the pleasure of God , unto whom , as soon as he shall discharge us from our Duty in the present Station , we shall return . What befals the righteous Man in his Death , and how little reason he has to be concerned and dread it , we learn from the Excellent Author of the Book of Wisdom : For God created man to be immortal , and made him to be an image of his own eternity ; nevertheless through the envy of the devil came death into the World ; and they that do hold on his side do find it . But the Souls of the righteous are in the hands of God , and there shall no torment touch them . In the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us to be utter destruction ; but they are in peace . For tho they be punisht in the sight of men , yet is their hope full of immortality . O desirable Immortalicy ! from the belief of which not any Evil can come , no real Good can be lost ; but the worst of Miseries may be escaped , and the chiefest of Goods obtained . Thou puttest the Souls of the righteous in the Hands of God , a place of the greatest Peace and greatest Safety , where without fear of being disturbed , or dipossessed , they shall praise , and glorify , and magnify , his Name for ever . ( 2. ) Since our Spirit must return to God , who gave it , it does highly concern us to keep it always in a fit Condition to be given back unto him . * This is a great work , if we consider what our Soul is , or whither it is going . 'T is our Soul which hath the Image of God imprest upon it , and which is more valuable to us than the whole World ; and this Soul is going to receive a Sentence , which will make it either infinitely Happy or Miserable , from that God , who is of purer Eyes than to behold evil , and therefore if it take leave of the Body polluted with the Lusts of the Flesh , he will abhor it . If we have not banisht Envy , and Wrath , and Hatred , and all Malicious Passions out of our Souls , how shall we presume to surrender them into the Hands of God , who is Love ; and when the Condition on which only he will now dwell in us , and perfect his Love in us , is that we love one another ? God is just and true , and his Eyes behold the things that are equal ; therefore if we are false , and perfidious , and deceitful , and oppress or over-reach our Neighbours , he will command us workers of iniquity to depart from him . It is an admirable Saying of the Pythagoreans , That there is no place on Earth more acceptable to God , than a pure Soul. I am sure it is the Doctrine of St. John , that every one that hopes to see God as he is , must purify himself even as he is pure . That is , must endeavour to become like God in his Purity , Justice , Love and Mercy , and other Perfections which are imitable by his reasonable Creatures . May we then not only not give our selves up to commit acts of Uncleanness , but not so much as harbour or cherish any impure Thoughts . And may God in his infinite Mercy , bestow on us such a measure of his Grace , as may enable us to subdue our unruly Lusts , and bring them under the government of our Reason , and the Laws of our Holy Religion . And may not the Horrors of a guilty Conscience seize upon us when the Terrours of Death shall approch us ; but our Merciful Lord at his coming may find us labouring in his Vineyard , and say , Well done good and faithful Servants , come ye blessed of my Father , inherit the Kingdom prepared for you from the foundation of the World. FINIS . ADVERTISEMENT . Two Sermons of the Wisdom and Goodness of Provid ence , Preach'd before the Queen at Whitehall , August 17. and 24. 1690. on Prov. 3d. 6th . A Sermon Preach'd at St. Andrews Holbourn , June 28th . 1691. on Gal. 6th . 7th . Of Religious Melancholly ; A Sermon Preach'd before the Queen at Whitehall , March 6th . 1691. on Psal . 42. 6th . These by the Right Reverend Father in God John Lord Bishop of Norwich . Notes, typically marginal, from the original text Notes for div A51225-e190 Euseb . praep . Lib. XV. p. 810. * Sive anima , sive ignis sit animus , eum jurarem esse divinum , Cic. Tusc . quaest . lib. 1. * Aristoteles longè omnibus ( Platonem semper excipio ) praestans & ingenio & diligentia , cum quatuor illa genera Principiorum esset complexus , e quibus omnia orirentur , quintam quandam naturam censet esse , è qua sit mens . Cogitare euim , & providere , & discere , & docere , & invenire aliquid , & tam multa alia , meminisse , amare , odisse , cupere , timere , angi , laetari , haec & similia corum , in horum quatuor generum nullo inesse putat . Cic. Tusc . quaest . lib. 1. * My dear Friend , have not you and I concluded an hundred times , that how much soever we strained our Understanding , we could never concsive how from Insensible Corpuscles there could ever result any thing sensible , without the intervention of any thing but what is Insensible ; and that with all their Atoms , how small and how nimble soever they make them , what motions and figures soever they give them , and in what order , mixture , or disposition they range them ; yea , and whatever industrious hand they assign them for Guidance , they would never be able ( still supposing with them , that they have no other properties or perfection than those recited ) to make us imagin how thence could result a Compound , I say not that should be Reasoning like a man , but that should be meerly Sensitive , such as may be the vilest and most imperfect worm on earth . How then dare they pretend that they will make it out , how thence can result a thing Imagining , a thing Reasoning , and such an one as shall be the Imaginations and Ratiocinations themselves . Mr. Bernier's Letter of Atoms and the mind of man , p. ult . Gen. c. 1. v. 26. C. 2. v. 7. * J. Philoponus de Mund. Creat . p. 21. Eccl. 3. 21. Cap. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phocylid . Poem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trismegist . Luke c. 23. v. 43. * Josephus lib. 3. Philo de Mundi opisicio , de somniis de praemiis & Poenis . Animasque praelio , aut suppliciis peremptorum aeternas putant hinc Moriendi contemptus . Haec de Judaeis Tacitus , lib. 5. Hist . Maimonid . de fund . Legis , p. 47. Vide Manass . Ben. Israel de resurrect . Mort. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Herodot . in Euterp . Diodor. Bibliothec. p 83. Dion . Halicarn . Rom. Antiq. p. 523. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strabo l. 4 p. 197. id l. 3. p 76. Caesar . l. vi . p. 118. Pompon . Mela. lib. 2. c. 2. p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. Laer. proeem . Segm. 11. * II. ι ' . Odys λ ' * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diog. l. 1. Segm. 24. Herod . in Euterp . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pausan . Pherecydes Syrus primus dixit animos hominum esse aeternos . Cic. Tuscul . l 1. Vide Menagii in Diog. Laert. li. 1. Seg. 116. Observationes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photii Biblioth . Col. 1317. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristol . l. 4. de gen . animal . * Omni autem in re consensio omnium gentium , lex naturae putanda est — Atque haec ita sentimus natura duce , nulla ratione , nulla doctrina . — Quod si omnium consensus naturae vox est : omnesque qui ubique sunt , consentiunt esse aliquid , quod ad eos pertinent , qui vita cesserint nobis quoque idem existimandum est — Sic permanere animos arbitramur consensu nationum omnium . — Tusc . qu. lib. 1. * Cum de animarum aeternitate disserimus non leve momentum apud nos habet consensus hominum , aut timentium inferos , aut colentium , utor hac publica persuasione . Epist . 117. Nihil aliud intercidet , quam corpus fragilitatis caducae , morbis obnoxium , casibus expositum , proscriptionibus objectum . Animus vero divina origine haustus , cui nec senectus ulla , nec mors , onerosi corporis vinculis exsolutus , ad sedes suas & cognata sidera recurret . Suasoriar . p. 129. * Obtinuisse non minus de incorporalitate animae , quam de immortalitate sententiam . Macrob . in som . Scipio . l. 1. c. 14. * Ut condones mihi peccata mea , & Statuas mihi immunitalem ab inferno . — Custodi me ò adjutor meus — in hac & futura vita peculiariter in die resurrectionis . Muhammedan . Prec . p. 18. & p. 399. Vide Hottinger . Hist . Orient . p. 254. * Anima imbuta hisce perfectionibus , cum discesserit à corpore experietur in semet ipsa voluptatem maximum , & laetitiam immensam , efficieturque anima illa tanquam Angelus ex Angelis Propinquis Deo. Propositae Sapientiae Arabum Philosoph . p. 75. * Joh Mendoza de Regno Chinae , l 2. 6. Trigautius de Christ . expedit . apud sinas . p. 102. Linschoten Voyag . p. 39. Varenius de divers . Gent. Religion . p. 255 , 269. Lerius Navigat . c. 16. Osorii Hist . l. iv . Benzo Hist . Nov. orb . p. 29. Harriot . Virgin. Tavernier Persian Trav p. 165. Ind. Trav p 167. Jos . Acosta lib. 5. c. 7. Rauwolf's Trav. p. 240. * Esse quandam vim in natura humana , qua caetera animantium genera destituantur , ut neminem sensu rationis nitentem , praeter Pomponatium , & asseclas , dubitare arbitror . Postellus de orbis Concord . p. 114. O Italia , etiam ea hominum monstra alis , qui non satis habent esse impii , nisi etiam virus suum omnibus coeteris propinent , & cum hac pernicie in Aulas principum penetrent . Idem ib. * Concil Lateran Sessio 8. 19. Decemb. An. 1513. * Quid enim est tam falsum tamque abhorrens à vero , ut non ad id probandum argumenta excogitari queant ? — Neque quicquam est tam absurdum , quin dicendo probabile fieri ; neque tam verum & exploratum , quin dicendo in dubium vocari , aut etiam coargui queat . Muretus in Arist . Eth. p. 150. Hieroc . in carm . Pythag . p. 165. Quintus Calaber lib. 14. p. 678. Arrian . in Epict. l. 1. c. 9 p 109. C. 2. 23 , 24. C. 3. 1 , 2 , 3 , 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazianz. Iambic . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hieroc . in Carm. Pythag. p. 25. 
A16740	----	Diuine considerations of the soule concerning the excellencie of God, and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously looke into. By N.B. G. Breton, Nicholas, 1545?-1626? 1608 Approx. 111 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16740 STC 3647 ESTC S116485 99851701 99851701 16992 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16740) Transcribed from: (Early English Books Online ; image set 16992) Images scanned from microfilm: (Early English books, 1475-1640 ; 1540:17) Diuine considerations of the soule concerning the excellencie of God, and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously looke into. By N.B. G. Breton, Nicholas, 1545?-1626? [12], 9, [154], 5, [6] p. Printed by E. A[llde] for Iohn Tappe and are to be solde at his shop on the Tower-Hill, nere the Bulwarke Gate, London : 1608. Dedication signed: Nich. Breton. Printer's name from STC. Errata on H11v, final leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. Devotional literature -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion DIVINE CONSIDErations of the Soule , Concerning the excellencie of God , and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously to looke into . By N. B. G. LONDON Printed by E A. for Iohn Tappe and are to be solde at his shop on the Tower-Hill , nere the Bulwarke Gate . 1608 To the right worshipfull and worthy Knight , Sir Thomas Lake , one of the Clarkes of his Maieiesties Signet : health , happinesse and Heauen . WOrthy KNIGHT The longe affectionate duty , wherin I haue followed your vndeserued fauour , hath made me study how to prooue some parte of my protestation : but finding my spirite by the crosses of fortune , vnable to be it selfe , in the best nature of thankfulnesse , I haue yet , by Gods greate blessing , laboured in the vineyard of a vertuous loue , where hauing gathered those fruites , that are both pleasant and holsome , bounde vp this little handfull , I presente them to your patience , knowing that your loue to learning , your zeale in Religion , and your wisdome in iudgement ( being able in diuine Considerations , to finde comforte aboue the worlde ) will vouchafe to make that good vse of them , that maie giue me comforte in your regarde of them : but least tediousnesse maie prooue displeasing yea in matter of much worth , I wil leaue my labour to your liking , and my seruice to your imploimēt , in which I humblye rest in heartie prayer for your much happinesse . Yours deuoted and obliged at commande : NICH. BRETON . To the Reader . MAnye reade they knowe not what , too many they care not what , but how necessarie is it for all men before they reade , to consider what they reade , and to what end they bestowe both time & labour in that excercise , I refer to the iudgement of their discretions , who are able to finde the difference betwixt good & euill : you then that reade this little worke to your greate good , if you well disgest the considerations contained in the same , Let mee intreate you what you finde for your good , to esteem of as you haue cause , and what may be to your dislike to correct in your kinde patience ; in a little room is matter enough for the good consideration of a cōtemplatiue sperit , which looking towards heauen , and longing to bee there , shall finde such comfort in these considerations , as I hope shal giue cause to gloriefie God the Author of all good , and not thinke a misse of me , that by his goodnes haue set them downe for the good of all his Seruants : of which number , not doubting you to be one , I leaue you in this and all your good labours , to his onely gratious blessing . Your well wishing friend , N. B In praise of these Diuine Considerations . GOe little Booke , the Iewell of delight : The heauenly organ , of true vertues glory : Which like a christall mirror sets in sight : The truest tract of high Iehouahes story : Which who so reades , shall finde within the same Gods powerfull loue , to those that feare his name , I reading of it did much comfort finde : And so no doubt , may euery Christian doe : That is to vertue any whit inclind : Such right directions doth it lead him to . Read then ( dear friend ) for heere I dare well say : To know God truely is the ready way . And more , within this lttle volume heere Who so doth read with due consideration , His owne estate most vilely will appeare : If not reformed by heauenly meditation . Consider then ▪ and doe aplaud his paine : That thus directs . true knwledge to obtaine . And for my selfe , as hauing gain'd therby : These few lines of my loue shall specifie : Pleasure attend the author that did write it : Heauens happinesse the heart that did indite it : True comfort be to him , that loues to read it , And ioy betide his soule : that truely treads it I. T. A Diuine Poem . O Lord that knewst me ere that I was knowne , And sawst the cloath before the thred was spunne And framd'st the substance , ere the thought was growne From which my being in this world begunne : Oh glorious God , that onely of thy grace : Didst all and onely to thy seruice make me : and hauing giuen me heere an earthly place : Vnto the Guard of thy faire grace dist take me . Of all pure bright , and euer-seeing eye : That seest the secret thoughts of euerie heart , Before whose presence doth apparantlie , Heauen , earth , Sea , Hell , in all and euerie part . In wisdome more O then wit can comprehend ! That mak'st and iudgest , gouern'st euerie thing ▪ power of all powers , on whome all powers attend , Spring of all grace from whence all glories spring From that high , holy , heauenly throane of thine : Where mercy liues to giue thy glorie grace . Looke downe a little on this soule of mine , That vnto thee complaines her heauie cace . Oh sweetest sweete of my soules purest sence , That in thy mercie , madst me first a creature ! And in the truth of loues intelligence , The neerest image to thy heauenly Nature . And hauing framde me to thy fauours eye , Didst with thy finger fairely write me out , In holy writ of heauenly Misterie , How I should bring a blessed life about . Forbidding onely what might be my harme , Commaunding onely what might doe me good : preseruing me by thy Almigtie arme and feeding me with a celestiall foode . Thou madst the ayre to feede the life of nature , That I might see how weake a thing it is ▪ The earth , the labour of the sinfull creature , Which beares no fruite but onely by thy blisse . Thou madst the water but to clense or coole , Or serue thy creatures in their sundrie vse : That carefull wit , might reason not befoole In vsing nature to the soules abuse . The fire thou madst to c●eere the chilling colde , With a reuiuing heate of natures ne●de ; That reason might in natures ruine holde How farre that Force might stand the life instead . Thus vnder heauen , thou madst these Elements To maintaine all those creatures thou hast made , But so , that nature with her ornaments shall haue a time to flourish , or to fade But that same heauenly fire that doth enflame The heart and soule with a continuall heate : Whose loue doth liue but in thy holy name , Where faith doth mercy but for grace intreate . Where that did kindle , or that Cole to finde , Or smallest peice or sparckle of the same : I found the eye of nature was too blinde , To finde the sence , or whence thee secret came . Till by the inspiration of that grace , That to thy seruants doth thy goodnesse showe : I found thy loue the euer liuing place , From whence the substance of this sweete doth flowe And when I saw within this soule of mine , How farre thy loue exceedes the life of nature , and natures life , but in that loue of thine , Which is the being of each blessed creature : Then I beg●n to finde the foile of sinne , And onely long'd to liue in mercies grace , and hate the world , that doth their hel begin , That doe not long to see thy heauenly face . And thus perplexed in that passions griefe : That hath no ease but in thy mercies eye To thee that art the faithfull soules releife haue I laide open all my misery : THE First part of consideration concerning God. Consider : THis word Consider , in a few letters containeth a large volume , wherein the eies of iudgement may read what is necessarie for the vnderstanding of humaine reason : yea , and the best parte parte of the moste perfect and diuine contemplation , of the moste gracious and blessed spirites in the worlde : for if it please the Almightie God of his infinite goodnes , so farre to inspire the soule of man with the grace of his holy spirite , as that being by the heauenly power thereof , Drawen from the worlde to beholde the courses of higher comforts , when leauing the delights of fading vanities , he shall be rauished with the pleasures of eternall life . Then may he saye with the Prophet Dauid ( entring into the contemplatiue consideration that may well be called the admiration of the greatnes and goodnes of God ) as it is written , in the 8. Psalme verse 3. Lord when I consider the heauens , the Moone and the Starres that thou hast made , what is man ( say I ) that thou wilt looke vpon him ? yea let me saye vnto thee ( Oh man ) if thou couldest with an humble spirit looke into the greatnes of the goodnes of God in the power of his creation , in the wisdome of his workemanshippe , in the preseruation by his grace , and in the increase , by his blessing : if with all this thou couldest note the difference of Heauen and earth , the brightnesse of the heauens , & the darkenesse of the world : the purenesse of the Sunne and Moone and Starres , and the dimnes of the obscured light of earthly natures : the perfection of the Angells , and the corruption of man ; the glorie of the diuine , and the disgrace of our humaine nature : well mightest thou say to thy selfe , oh what am I ? a worme , dust & ashes , & a substance of all foule and filthy corruption , that my GOD , the pure and bright , gratious , holy , good , and glotious essence of the incomprehensible Deitie , will vouchsafe to cast downe the least looke of his mercie vppon me ? Since therfore there is nothing that can be so truely pleasing to the spirit of man , as knowledge , neither is there any thing well knowne but by the true consideration of the substance , nature or qualitie thereof : let me begin to enter into this necessary course of consideration , in which we shall finde what is most necessary , fit and conuenient , for the vse , profit , pleasure , and honor of man ; that the obiect of the eye , considered by the sence of the spirit , the substance digested by the power of reason , nature may finde most comfort in the vertue of the application . Touching Consideration in generall . FIrst , and aboue all things , we are to consider what is aboue all things to be considered ; then for the excellencie of the goodnes in it selfe ; and last , for the good that from it wee receiue : for in the instinct of nature wee haue planted in ourselues an insatiable desire of knowledge , whereby we finde in our selues , somewhat more then our selues , leading vs to a longing after somewhat aboue our selues , which if by a light inlightning our mindes we be led out of the darkenes of our blinded sence of nature , to the cleare beholding of the glorious brightnes of Gods graces , wee shall see that in him onely and altogether , is the infinite goodnes and incomprehensible greatnes of all perfect knowledge , and knowledge of all perfection ; and that so much neerer cōmeth our nature vnto the diuine : as by the light of grace wee feele in our selues , an apprehension or participation of those graces , that essentially doe onely dwell , and are inheritant in the diuine nature . To come to a plainer explanatiō of the first due point of consideration : euery thing is to be desired for some good that it doth containe in it selfe , and may bring vnto other : the goodnes therefore of euery thing , must be considered before the thing it selfe be effected . Then if good be for the goodnes desired ; the better that the good is , the more it is to be desired , and so the best good for the best goodnes to be best and most desired . Now who is so euill , that hath the least sparkle of Gods grace , but by the light of the same , doth see in the wonder of his works , the glory of his goodnes ? but leauing al doubts , ther is no doubt to be made , that God is in himselfe the essence of all goodnes , the first moouer , the continuall actor , and the infinite furnisher of all good , in thought , word & deed ; where , when , & in whatsoeuer : this first position thē grāted that god is only good & the onely essence of al goodnes , what obiection can be made , why he should not be aboue all things to be desired , humblie to be affected , faithfully to be loued , louingly to be serued , duly to be obeyed , and infinitely to be glorified ? for the Athists , whom the Psalmist calleth fooles , Psalme , 53. verse 1. that said in their hearts there is no God , because they knowe no good , I saie nothing to them , but their soules shal finde there 1 a Deuill that taught them , and will reward them for their euill● but for them that knowe there is a God , and haue a feeling of his goodnesse , in the comfort of his grace : let me a little speake vnto them touching the pointes that I meane to speake of in the considaration of the greatnesse of God aboue all thinges , and for which for all thinges in all , & aboue all thinges hee is to be admired , loued , and honoured : and first touching the greatnesse of God. The first consideration touching the greatnesse of of God. TO consider the greatnesse of God , at least that greatnesse in which himselfe only knoweth himselfe is incomprehensible , & therfore aboue the power of cōtemplation , meditation , & consideration of man or Angelles whatsoeuer ; for in the maiestie of his power , hee is incōprehensible in his wisdome ; vnsearchable in his graces ; incomparable , and in his glorye infinite : in all which he doth so far exceede the compasse of all consideration , as in the humilitie of confession must be left only to admiration ; But for so much as of his mercie he hath left to our contemplation , let vs with such humilitie consider thereof , as may be to his glory and our comfort . Touching therefore his greatnesse , let vs humbly lift vp the eyes of our hearts to the beholding of those thinges , that in the excellent great workmanship of the same , wee may finde that there is a further greatnes , then wee can euer finde againe . Let vs consider in the Creation of al creatures , his admirable power , who but spak the word & they were made ; oh powerfull word , by which all thinges were created ; and if his word was so powerfull , how much more powerfull is he that gaue such power vnto his word ? loath I am to enter into particularities , to set downe the greatenesse of his power , though the least of his workes shewe not a little , and the greatest of his workes shew but a little of that greatnes which his glory doth contain ; where such varieties as well of the formes , as natures of creatures , aswell in their differences as agreement , in number so innumerable , as prooue an infinitenes in the power of their creation , yet when the greatest of all things vnder the heauens , yea the heauens themselues shall waxe olde as doth a garment , and ( as a vesture ) shal be chāged , how great is his power , who shall loose no part of his grace , but increase infinitely in his glory ? Who hath spand the heauēs but the finger of his hand ? who hath settled the earth but the word of his mouth ? who hath digged the greate deep , but the wisdome of his will ? Looke vp the heauens , they are the works of his hands : look downe to the earth , it is the worke of his word : beholde the Seas how they are obedient to his will : now to beholde in the Sunne the light of the daye , the Moone and the Starres ; as it were the lampes of the night ; yet these so keepe their courses in a continuall order , that one is not hurtfull to another , but all and euery one in their seruice to man , performe their dueties to their Creator : Doth not the consideration of these obiectes to our eyes , strike an impression in our hearts of an admirable power in the greatnesse of his workmanship ? Again , to behold the thicke cloudes , whereby the Sun is obscured , the boisterous & tempestious windes , wherby the highest Caedars are shaken , and the terrible lightning and thunders , that amaze the hearts of the beholders : are not these great proofes of a great power ? But let vs looke downe a little lower vppon the earth , and consider how it is possible that so great and huge a Masse shold be carried in such a circūference ; Again , the world of great & huge trees in the woods , with great and strange wilde beastes in the wildernes ; the one to beare fruit , the other to feede and breede , as it were to an infinite increase , & yet place and foode enough for all . Again , to beholde the raging Seas how they roare against the bankes of the earth , to whose boundes they are limitted : & to cōsider of the great & huge fishes that make their walks in these watry pathes : are not all these , spectacles , great aparāt proofes , of a moste great and admirable power ? Again , to note the great and stout Foules , that with the force of their winges make their passage through the ayre , & yet neither the lights of the heauēs , the creatures in the earth , nor seas , nor birds in the ayre , shall lōger retain their places , then stādeth with the pleasure of the Almightie : Oh how admirable is that greatnes to whom all things are in such obedience , which in him onely hauing their being , are onely at his will in their disposing ? But let me come a little lower to thee : Oh man , compounded of the worst matter , the very slyme of the Earth , how great a power is in thy God that hath created thee , not by his worde onely ( as he did all other creatures in the Earth ) but aboue them all in a Diuine nature of grace ; so neere vnto himselfe , as that he woulde in the greatnes of his loue , cal thee his Image , & to this Image of himselfe , giue so great a power ouer all his creatures , that both Sunne , Moone , and Starres in the heauens , the beasts in the fielde , the birdes in the aire , the fishes in the Sea , the Trees in the woods , and the mineralles in the earth , shoulde all be subiect to the disposing of thy discretiō & obedient to thy commaund . Hath he not made the great horse to cary thee , the great Lyon to be led by thee , the Beare , the Wolfe , the Tygre and the Dogge , yea withall other beastes , to stand affraid at the frowne of thy countenance ? yea doth he not coward their spirits to become seruiceable to thy cōmaund ? doth not the Faulcon stoope her pitch to come downe to thy fist , and make her fight at the Fowle , to feede thy hunger or pleasure ? doth not the Dog leaue his kennell , and make his course at the Deere for thy food or thy sport ? doth not the fish come out of the deepe waters and hang vppon thy baite , for thy profit or thy pleasures ? & what a greatnesse is this to haue this commaund ouer so many creatures ? but againe , consider withall how much greater is that infinite greatnesse in thy Creator , that hath giuen such greatnesse to his Creature . Againe , consider withall , the greatnesse of his glorie , and glorye of his greatnesse , that his Angelles tremble at his brightnesse : if hee touch the hilles they shall smoake , and the Mountaines shall melt at his presence , and no man can see him and liue : so greate is his Brightnesse , as no eye can beholde : so pure his essence , as exceedes the sence of nature : so deepe his wisdome , as is vnsearchable in reason : & so infinit his perfection , as surpasseth the power of consideration : and therefore let vs consider , that in regarde of that Almightie power , in his greatnesse the greatest : yea , and all power without him is so greate a smalnesse as nothing can be lesse . Againe , let vs in admiration of his greatnes , and knowledge of his goodnes , consider whom we are to thinke on , how we are to thinke of him , what we are to thinke of our selues without him , and what we are onely in him : For the first , whō we are to thinke on , is the incomprehensible Maiestie of all powers , the biginner of all times , the Creator of all thinges , the Cōmaunder of al natures , the disposer of al properties , the life of all beings , and the endles glory of al graces : absolute in his power , resolute in his will , incomparable in his wisdome , and admirable in his worke : thus I saye , let vs consider whome wee are to thinke of , not a Creature but a Creator : not a King , but a King of Kinges ; not a power , but a power of powers ; and not an Angell but GOD : now howe shall wee thinke of him ? with feare and trembling , and remember the sayings of Mathew , Chapter 10. verse 28. Feare not him that can destroy the bodie , but feare him that can destroye both body and soule . And therefore when wee fall into sinne , let vs feare the greatnesse of his wrath , and the greate power in his furie : for though hee fedde Elias in the Wildernesse by the Rauens , and preserued Daniel in the Den from the Lyons , made the Dogges licke the sores of Lazarus , and made the Sunne to stay his course at the prayer of Iosuah , yet , with the wicked he maketh his Creature in the vengeance of his wrath , tooke another course , for the Lyons deuoured the false Prophets : The Beares came out of the wood to destroy the children that mocked the Prophet : the dogs fed vppon Iesabell , and the darkenesse blinded the Sodomites , till fire came downe from Heauen to consume them . Consider therfore ( I say ) whom wee are to thinke on ? in one word which concludeth all that can be spoken , God & not man : for in God is all greatnesse , without whome the greatest of all powers , is but the power of all smallnesse : but since so great is his greatnesse euerie way , as is no way to be comprehended , let vs onely know and acknowledge his infinitenes therin to be such , as we must humbly leaue to admiration , and say with the Prophet Dauid , Psalme . 1●6 . vers . 26. Praise yee the God of heauen for his mercie endureth for euer . Now let vs see what wee are without him ; as bubbles of water that breakes in an instant : or a blasted flower ere it bee out of the bud : the shame of nature : meate for Dogges : fuell for fire : out-lawes from Heauen , and Prisoners for Hell. Oh fearefull state of such as feare not God : feare therefore the greatnes of his wrath , least you be consumed in the greatnes of his fury . Now what are wee to thinke of our selues in him , the chosen vessels of grace , the comaunders of all earthly powers , the compagnions of his Saints ▪ coheires in the heauenly Kingdome , & brethren with his blessed Sonne and our Sauiour Iesus Christ : thus greate doth his greatnes make his , both in this world , & in the worlde to come : and thus much for the first pointe of consideration of the greatnes of God. Touching the goodnesse of God the second Consideration . IT is a position infallible , that of goodnes can come nothing but good : God then being the onely & euer true and pure essence of al goodnes , of him what can be spoken but all good ? is it not written , that whatsoeuer he created , hee sawe that it was good ? and hauing made man to his owne Image , the best good , how did he shew to him his exceeding goodnes , in giuing him dominion ouer al his good creatures ? onely the Tree of life excepted , which though in it selfe it was good , yet in that he knew it was not good for man to meddle with , hee forbad him to taste of the fruite therof ; & this good warning his good God gaue him , that there might nothing but good come to him : but we may well say there is nothing good but God ; it is the worde of truth spoken by the Lord of life . Our Sauiour Iesus Christ , when the Pharises called him good Maister , his answer was , why call you me good ? there is none good but God : And if the only begotten Son of God wold not be called good , how can this title of good , be properly giuen to any of his creatures ? though it pleased him to say that he sawe euery thing was good that hee created , yet it was good onely respectiuely as it came from his goodnes , and onely effectiuely as might serue to his glory : for though the spirite of man by the grace of the holy Ghost doe participate with the great blessing of God , which from his goodnes proceeding , cannot be but good ; yet onely and altogether in God doth abide and dwell that pure essence & Eternall goodnes , which may onely make him be iustly and properly called good . Now all goodnes being in him and of him , and whatsoeuer is or may be in any part thought , or called good , must be onely in respect of God , the onely giuer of the same : and whatsoeuer good we receiue , is things good , & all the good that he created for the good vse of man , that good knowledge , knowledge of goodnes , and goodnes of knowledge , the perfection whereof is onely in himselfe , and the participation wherof shold be in none but the Image of himselfe : this Image did hee chuse to make in man , and this good onely to bestowe vpon man : now howsoeuer the Deuill by corruption of temptation , hath drawen away the hearts of those outward men which retaine in their soules small or no parte of the Image of God , vnto the delight of euill , yet those men that are touched with the least parte of Gods grace , haue not onely a hatefull loathing of the nature of euill , but a longing desire after good , and a delight in the good of the desire of that good that they long after : Man being therefore by the goodnes of God elected for his best creature , his best seruant and coheire with his onely beloued Sonne in his heauenly Kingdome : hee hath also elected him to that knowledge of God , that by the good thereof , may breede in him the greefe of sinne , vnto which by corruption he is a subiect , and a neuer-satisfied desire to enioye the good that by faith he is assured to come vnto : now as he hath elected man onely , and aboue all his creatures to this knowledge of good , which he did as it were chuse out of all his blessings , to bestow onely vpon man , so did he withall giue him knowledge how to come to the possession of that good , to which onely he is elected : Oh how infinit a goodnes is this in God towards vs , in this gratious benefit of our election ! oh what heart can ( without the rauishing ioy of the soule ) think vpon this goodnes of God towards man , that ( as I aforesaid ) hauing chosen him for his best creature , his best seruant and coheire , with his bestand onely beloued Son , he did not only inspire his soule with an especiall knowledge aboue all other creatures , but with this knowledge of good , a knowledge likewise of a direct way to come vnto it ; which waie is not to be sought in a strange country , nor among the Saints or Angells , but euen here at home , and in his holy word , and that waie to be onely founde , by the faith of that grace , that in the good creatures of God doth onely worke to his glorie : in somme , when hee himselfe is both the waie to life , and the life of the faithfull . What an excellent comfort is this in one worde , one truth , and one Christe ; to seeke and finde the waie to our is from the aboundance of his mercie , and for the which wee are bounde in all humilitie to giue him glory : let vs acknowledge all goodnes to be onely in him , and himselfe the glorious Essence of the same : consider with thankefulness the good that vnworthylye wee receiue from him . First let vs thinke on the goodnes of God , in out election , that being the worst matter to worke vpon , hee would show the best of his working , in framing a substance to the Image of himselfe : can there be any thing so good vnto man as to be made the Image of God ? and when in the righteousness of the soule , which is the best goodnes in man , wee be most like vnto God ? what glory are we to giue vnto him , who ingrafteth in our hearts such a loue vnto righteousnes , and such a righteous loue vnto his grace , as that by the vertue thereof we become as it were members of his sacred body , & branches of the Tree of life : Consider I say thus , first the goodnes of God in our election from the slime of the earth , the worst matter in the world to worke vpon , to be the best and fairest of his works in the world : and all earthly things to endure but their time , in the course of their liues , man onely in his grace to liue for euer : in himselfe , he is onely all goodnesse , and from whome onely being onely good , we receiue this first good of our election : how great a proofe of the glorious essence of the goodnesse in God is this ? that not by perswasion of Angelles , nor the merrite of any power of nature , this free election of man aboue all creatures , & vnder him to be Lord ouer them , fell vnto vs by the onely gratious working of his holy wil to his onely infinite glory & our vnspeakable comfort : Now let vs againe consider a further goodnes , that from his grace we receiue in our election , not onely to be made the best best of his creatures , but to serue him with such loue that wee maic liue with him in glory : he hath not onely chosen vs for his best creatures , but also for his best seruants ; yea his beloued sonnes , and not onely sonnes , but coheires with his blessed Sonne in the heauenly kingdome : he hath chosen vs before the worlde , to preserue vs in the worlde , and to take vs out of the worlde to eternall ioyes aboue the worlde : Oh what tongue can expresse the greatnes of this his goodnes towards vs , besides the infinite comforts , graces and blessings , that euer in this life he bestoweth vpon vs ? hee created all things could giue him nothng to perswade or allure him to make vs to his Image , being created : we were so poore , that wee had nothing but what he gaue vs , & therfore could giue him nothing for our creation : when hee had giuen vs dominion ouer his creatures , what could wee giue him but what was his owne , and whereof he had no neede , but might commaunde at his will ? naie more , what did man giue him but vnthankfulnesse in being disobedient to his commaundement ? and lastly being fallen through sinne , so farre from the state of grace that there was no meanes but the death of his dearest Sonne and our Sauiour , for our redemtion : what could wee giue him hauing nothing ? and if we had had al the worlde it was but his owne , and as nothing to recompence this admirable point of his goodnes in our redemption : Consider then for our election we could giue him nothing , and therefore it was only of his grace : for our creation we had nothing to giue him , for we had nothing but what he gaue vs : for our redemtion the least drop of the pretious Bloud of his deere beloued Sonne , was more worth then the whole worlde : Oh then thinke wee coulde giue him nothing worthy of so greate a loue as to dye for vs : with the grace of his holy spirite hee doth sanctifie vs , and who can thinke or dare presume to buy that glorious blessing of him , shall with Symon Magus perish in the horror of such a sinne , the least sparke of his grace , being more worth then the whole worlde ; and the worlde all his , and man but a creature in the worlde . Againe , for our iustification , his onely righteousnesse in his life and death , his patience , and his Passion , is the onely substance of our iustification : for as wee are iustified by faith in his Bloud , an effect of grace in the inspiration of his holy spirite : so is that pretious Bloud of his , the glorious ground of our beleife , whereby onely wee are iustified : our election then from grace , our creation in grace , our redemption by grace , out sanctification by grace , our iustification by grace , and our glorification by grace : what hath the world , or man , if he had the whole worlde to purchase the least parte of the glory that the onely goodnesse of God hath in his mercie ordained and reserued for the good of man ? Let then no man be so blinde or blinded with the mist of arrogancie , as to runne into merite in himselfe , or to mingle our saluation ? Oh let vs a little consider , how many are the sundry , yea and infinite varieties of God , that by the goodnes of our election wee receiue from the mercie of the Almightie : first to be created to his owne Image , to be inspired with a Diuine knowledge aboue all his creatures , to haue dominion ouer so many creatures , to be feareles of damnation by the assurance of our election to saluation , to vse the things of the world , as if wee had them not , to accompt the worlde with all the pompe and pride thereof , but as vanitie , to haue a loathing of sinne , and a loue to vertue , to be furnished of what is necessarie to be deffended from euill , preserued from hurt , to dread no danger , to be weary of the worlde , and longe to be with Christ : To speake of the goodnes of his bountie dayly bestowed vpon his creatures , as beautie to some , strength to other , to other wealth , to other wisdome , to other honour , to other diuine inspirations ; these I say are no small causes to make vs consider of his goodnesse towards vs : but aboue all , to giue vs himselfe , in his loue to bee with vs , with his grace to guide vs , with his power to defend vs , with his word to instruct vs , & with his holy spirit to inspite vs : to finde the way made for vs to our eternal ioyes that none shall take from vs , to which before the worldes & world without end , he hath only elected vs : oh man how canst thou thinke humblie enough , thankfully enough , and ioyfully enough of the goodnes of thy God , in this good of thy electiō ? in summe what goodnes can be greater vnto vs , then to know y t God to his dearest loue through his beloued only dearly Son Iesus Christ , hath elected vs , & as it were chosen his loue aboue al his creatures , in his Son Iesus Christ our Lord and Sauiour , to be bestowed vpon vs ; i● that loue to liue with vs , and that euer-liuing loue neuer to leaue vs here on earth ; with his infinite blessings in his gratious goodness to comfort vs , and in heauen to reserue a Crowne of glory for vs , to create vs when we were not , to redeeme vs being lost , to preserue vs from destruction , to giue his deerest Sonne to death for our sinnes , to assure vs of saluation , and to receiue vs to glory . All this did hee , and all good that euer was , is , or euer will or can be , for vs , to shew and make vs consider of his goodnes towards vs : for let vs in breefe a littltle consider how freely , and onely of his grace hee hath thus made manifest his vnspe●kable goodnes in this our election , when wee were not : wee gle his corrupt actions with the pure merite of Christe Iesus for his saluation ; but say with Iob all our righteousnesse is as a filthie cloth , and with the Prophet Dauid , Psalme 116. verses 11. 12. meditating vppon the greatnesse of his goodnes towards him , what shall I giue the Lord for all that hee hath done vnto me ? I will take the Cuppe of Saluation , and be thankfull to the Lord : see here all that wee are , and all that wee can giue him for all the good that wee receiue from him , bare thanks : and yet as much as hee requireth , and more then from a great many ( the more their shame ) hee receiueth . But let those that feele these great effects of grace in the goodnes of the liuing God , say with the holy Prophet , Psalme 136. verse 1. be thankfull to the Lord , and speake good of his name , for his mercie endureth for euer : but since so infinite is his goodnes in all things and to al things , and specially to man aboue all things , let me onely wish al men for their own good , to acknowledge all goodnes onely to bee in the Lord , the onely Author and substance thereof ; & whatsoeuer is good in heauen or earth , is onely a free guifte of his grace , that must onely work to his glory ; the election of man to be an effect of loue in the grace of his goodnes , and not to dreame of merite , but to giue glory vnto mercie , for the benefit of such a blessing , as being freely giuen to man , through our Lord Iesus Christ by his merite , is onely confirmed to the eternitie of his glory : and thus much touching the goodnes of God. Touching the wisdome of God the third Consideration . TO speake of the wisdome of God , is so farre aboue the capacitie of man , that it is rather with all humble reuerence to be honored and admired , then either to be spoken of or considered : yet for so much as the creature doth giue glorye to his Creator , in praising and with admiration beholding the excellent workmanshippe in the varietie of his workes , and finding it so farre aboue the reach of reason , as must noedes proceede from a vertue of diuine grace , hee doth in contemplation acknowledge a wisdome of that excellencie , that maketh him saie with the Prophet Dauid , in the 104. Psalme 24. verse , Oh how wonderfull are thy workes ? in wisdome hast thou made them : but though the wisdome of God as it is in it selfe , is an other himselfe , and not to be comprehended of any but himselfe , yet the effectes thereof in all things , doe giue him so greate a praise , as make him aboue all things , to receiue the highest of all glory : for to enter into particulers , let vs beginne to looke into his creation , in the power whereof hee sheweth no small parte of wisdome : as in the brightnes of the Sun , Moon , & Stars , and the cleernesse of the skie , the courses of the Planets , & the motions of the Celestiall powers : in the opperations of the elements , in the perfection of proportiōs , in the diuersity of creatures , in the wōder of arte , and quicknesse in working : what excellent arte hath he taught nature , in painting all the Trees , fruits , and flowres of the earth ? yea and all the haires , skinnes , feathers , and scales of beasts , fowles , and fishes ? the eeuennes & purenes of euery one , of whome being truly considered , wil startle the best witts in the due consideration of that onely point of wisdome . Againe , what a further secret cunning hath he taught nature , in perfuming so many Trees , hearbs , and flowres , all growing out of this darke and dusky earth : by what wisdome he doth vnite the people , and hauing deuided the languages , how hee giues the meanes of vnderstanding : how hee makes the fishes paths , and the shippes passages through the seas , the birds walkes through the ayre , and the Salamanders dwelling in the fire , and the wormes howses in the earth : how admirable is this wisdome that so worketh all things by it selfe ? To speake of the excellency of Arts , in the secrecie of their working , what can it finally approoue but an admiration of knowledge in the maister of them ? But hauing with Salomon found by the light of grace , and experience of labor , that al things are vanity , except onely the vertue of that grace , that enricheth the soule with inestimable treasure : what a pointe in wisdome is this , not onely to instruct the soule of man in knowledge of natures , with their qualities and effects , but through the power of it selfe to breede a kinde of spirituall knowledge in the apprehension of Faith , that in contemplation of heauenly treasure , maketh trash of the whole worlde . Oh superexellent exllencie in wisdome , that frameth the heart vnto the soule , to seeke out the waie of life , and in the prison of the flesh , preserues it from the perill of infection ; that man being created the Image of perfection , can neuer be destroyed by the venome of corruption , but in the daies of iniquitie , being guided by grace , escaping the snares of hel , shall fly to the ioyes of heauen . Consider that if man by the wisdome of God attaine to this excellent knowledge , how to walke through the passages of nature , to make vse of them for his seruice , to withstand the temptation of sinne , to receiue the instructions of grace , to dispise the delights of the worlde , to bridle the affections of the flesh , and ouercomming the power of death , to finde the path vnto life ; if this I say , and more then can be said , by the instruction of the diuine wisdome , man hath power to attaine vnto , thinke how infinite is that wisdome from whome only commeth the essence of this , and all knowledge : in whome it onely liueth , and without onely whome all is but meere ignorance : And since it is written , that the beginning of wisdome , is the feare of God ; learne onely that lesson , and feare to be otherwise learned : Paule thought he knew enough in Christ , & him crucified : and enough wise shalt thou be , if thou canst applie his knowledge to thy comfort . But to returne breifely to speake of the wisdome of God , it is in the heauens so highe , in the earth so large , in the water so deep , in the aier so secret , and in the fire so powerfull ; in all things so exquisite , and in perfectiōs so infinite , that I will onely in the admiration thereof , giue glory to the same , and saie with the Apostle 1. Corin. chapter 3. verse 19. The wisdome of the worlde is foolishnesse before God ; And againe , with the Prophet Dauid , Psalme 104. verse 24 Oh Lord how excellent are thy workes in wisdome hast thou made them all . Psalme 139. verse 6. Such knowledge is too excellent for mee . O all ye workes of the Lorde , praise him and magnifie him for euer : but since so many and so infinite are the praises that may worthyly bee giuen vnto it : I cannot so leaue off , but I must speake a little more of the consideration of it , for the power of it : It maketh all things for the knowledge of it , it knoweth all things for the direction of it , it ordereth all thinges for the goodnesse of it , it is good in , and to all things , for the greatnesse of it , it comprehendeth all things for the grace of it , it is gratious in all good things , and for the maiestie of it , it is glorious aboue all things : for in the power of it is the life of vertue ; in the life of it is the mercie of loue ; in the loue of it is the blessing of grace ; and in the grace of it , is the eternitie of Glorie : who seeketh it shall finde it , who findeth it shall loue it , who loueth it , shall liue in it , who liueth in it , shall ioy in it , and who so ioyeth in it , shall be blessed by it . It is brighter then the Sunne , purer then Golde , sweeter then the honie and the honie combe , and for the worth of it , it is more worth then the whole worlde : it beautifies nature , it rectifieth reason , it magnifies grace , and glorifieth loue : it loueth humilitie , it aduanc●th vertue , it enricheth knowledge , and maintaineth honour : it laboureth in heauen for such as from heauen are preserued for heauen , to bring them to heauen : in somme , it is where it is the blisse of nature , the honour of reason , the light of life , and the ioye of loue . The elect loue her , the Saints honour her , & God onely hath her : in summe , so much may be said of her , and so much more good thē can be said or thought is in her , that fearing with the deuine light of my praise , to obscure the glory of her worthynesse , I will onely wish the worlde to seeke her , the godly to finde her , the gratious to loue her , the vertuous to serue her , the faithfull to honour her , and all the creatures in heauen and earth to praise her : and so much , touching the consideration of the wisdome of God. The fourth Consideration touching the loue of God. OH : who coulde with the eyes of wisdome , in the humilitie of the hearte , looke into the vertue of that grace that liueth in the loue of the Almightie , should finde that sence of sweetnes , that should rauish the soule of vnderstanding : but though it bee in it selfe so gracious , and in grace so glorious as exceedeth the exceeding o● all praise , yet as a Mole-hill t● a mountaine , a Flie to an Eagle or an Ante to an Elephant , le● me with the poore widdow put in my myte into the treasurie , in humilitie of my hear● to speake of the life of my soule , which being onely in the loue of the liuing God , let me speake a little in the cōsideration of the same , that the vngratefull world seeing their lacke of grace , may blush at their blindnes , & be ioyful of a better light , where beholding the beautie that rauisheth the soules of the beloued , they shall find the loue that is the ioy of the blessed : touching the which , let me by degrees speake of such points as I find most necessarie in this consideration : ●et vs first I say consider this first ●oint of the loue of God , that ●efore we were created for his ●eruice , wee were elected in his ●oue , then to make an Image to it selfe , yea & as it were another it selfe , for the first , Romans 8. Iacob haue I loued , euen before he had done good or euill ; There is election prooued in loue . When the Angell saluted Elizabeth , with the message of her conception , was it not of Iohn the baptist , who was sent to pronounce the word of the Lord , to make streight his way before him ? and what greater proofe of loue , then to electe him to such a message ? againe , doth not Christ the Sonne of God praye to his Father , that as hee is one with his Father , so his maye be one with him ? Oh how can there be so greate a proofe of the election of loue in Christe , as by his loue to be made one with him : Looke I saie into the excellencie of this incomparable loue in God towards man : first to make him to his Image , and not onely by his worde ( as by which he made all other creatures ) but as it were by a consent , or consultation of the Trinitie about an especiall worke , to the pleasing of the Deitie , as it is written : Let vs make man in our owne Image according to our likenesse . But well may it bee saide that Nullum simile est idē , for though he were perfect in respect of our corruption , yet by his fall , it appeareth that the creature was farre shorte of the perfection of the Creator : but being falne from that perfection , by the venome of temptation , into the state of damnation , how greate was the loue of God , to effect againe by himselfe the blessed worke of his saluation ? for as it is written : GOD so loued the worlde , that hee gaue his onely begotten Sonne to death , that all that beleiue in him shal be saued : againe , looke into the admirable loue of Christe to his beloued , to come from the bosome of his Father in heauen , to his graue in the earth : to leaue the seruice of Angelles , to be skoffed of diuelish creatures ; to leaue the ioyes of Paradise for the sorrowes of the worlde ; to leaue his Throane in heauen , for a maunger on the earth ; to leaue his seate of iudgemente , to suffer death vpon the crosse : well might hee say as in respect of his sorrowes for the sinnes of the worlde , with the punishement that hee was to endure for the sinnes of others , himselfe without sinne , when hee felte the extremitie of those paines that in the sweate of Bloud and water , prooued the passion of true patience , and the life of true loue . Vt , non est dolor sicut meus , sic non est amor sicut meus ; for indeede he knoweth not , nor can he iudge , what loue is that in his heart cannot saie in honour of his loue , neuer such loue : the freinde to die for his enemies ; the maister to die for his seruants ; the King to die for beggers ; the Sonne of God , to dye for the sonne of man : well maye it be saide neuer such loue : to leaue all pleasures to bringe thee to all pleasures ; to endure all crosses to worke thee all comforts ; to leaue Heauen for a time to bring thee to Heauen for euer . What art thou that in the thought of such loue , canst not saie in thy heart , in the ioye of thy soule , as Nullus dolor sicut eius , sic Nullus amor sicuteius : as no sorrowe is like to his , so no loue is like to his : doth not hee truely saie that can say nothing but truth ? loue one another as I haue loued you : greater loue then this cannot be , for a man to lay downe lyfe for his beloued : Oh let vs a little meditate vpon this excellent comforte that is vnspeakable in God towards man , through his loue was man created the goodlest creature : & where al other creatures haue their eyes bēt downward ( to the earth , where they seeke their foode ) man hath a face , looking vpwards toward heauen , where the soule seeketh foode aboue the flesh : Againe , through the loue of God was man made the wisest creature , to know the varieties of natures , to giue names vnto creatures , to note the courses of the heauens , to till the earth , and make his pathes through the seas , to deuide the times , to distinguish of doubts , to search into knowledge , and to know the giuer and glory thereof : Againe , through the loue of God , man was made commaunder of all creatures vnder the Sunne , Lord of all the earth , foreseer of after-times , messenger of the worde of God , student of Diuine misteries , cheife seruant to the Lord of Lords , freinde to the King of Kings , and coheire in the heauenly kingdome , through the loue of God ; hee was made a seruante , but as a friend , a brother and a coheire : now hee that thinks on these pointes of loue , is worthy of no loue if he cannot say in his heart there was neuer such loue : hee loued man in himselfe , when there was none to perswade him to loue him but himselfe ; he loued man as himselfe , that he wold haue him one with himselfe ; yea he loued man more if more could be then himself , that for man to death would giue himselfe : hee made man louingly , he blest man louingly , hee came to man louingly , and dyed for man most louingly : in the beginning hee shewed his loue without beginning , and in the end will shew his loue without ending , he made him better then his creatures , for hee made him Lord ouer them : hee made them better then his Angells , for hee made them to serue him alittle lower then himselfe . Psalme 8. verse 5. that himself might chiefly loue him : see further his loue vnto man as it is writen , I say 49. 15 : Can a Mother forget her children , yet wil I neuer forget thee . Se heere loue more tender then of a mother , and more carefull then of any other Father : O loue of loues , what loue is like to this loue ? a kingly loue , which defendeth his subiects ; a lordly loue , which rewardeth his seruants ; a friendly loue , that is kind to his friēds ; a brotherly loue y t is kinde to his brothers ; a motherly loue , that is tender to her children ; a fatherly loue , that is carefull of his Sonnes ; and a Godly loue , that is gratious to his creatures ; a faithfull loue that neuer fainteth ; a bountifull loue that euer giueth ; a mercifull loue that neuer grudgeth , a pitifull loue that euer releiueth ; a mindefull loue , that neuer forgetteth ; a gracefull loue that euer loueth . Now who can enter into the true and due consideration of loue , worthy louing , & in the thought of this loue , will not euer confesse there was neuer such loue ? which regardeth nothing but loue : oh how did God loue Abraham for shewing his loue in Isaack ? where God regarding more his will then his worke , would not suffer the sacrifice of his Son , but so loued him , as besides many other great fauours that he did him , could say within himselfe ( when he had determined a destructiō of his enemies ) shal I hide from my seruant Abraham what I will doe ? as thogh he wold keep nothing frō his beloued that he knew fit for his knowledge : Againe , how loued he Eliah that he wold neuer let him see death ? how loued he his seruant Dauid that he made him to his owne heart ? how loued he the blessed Virgine to make her the mother of his blesssed Sonne ? how loued hee Iohn the Euangeliste , to let him leane in is bosome ? how loued hee Paule to bringe him from idolatry ? & how loued he Peter to forgiue him whē he had denyed him ? how loued hee Lazarus when he wept ouer him , how loued he Mary Magdalen when he disposs est her of fowle spirits , and at his Resurrection let her beholde him ? and how loued he the Theife when hee carried him into heauen with him ? To recite all the pointes of his particuler loue to a worlde of vnworthy persons , were more then a worlde could set downe but for so much as I haue said , and more then may bee saide of his loue , I am perswaded , that if wee consider the power , the grace , the wisdome , the bountie , the pittie , the maiestie , the mercie , the patience , the passion , the sorrow , the labour , the life , and the torments of his loue , for our loue ; he hath no feeling of loue , or is worthie of no loue , that will not in the ioye of his soules loue , giue all glory to this loue , and say with the Prophet Dauid . Psalm 31. verse 23. Loue him all ye his Saints , praise him and magnifie him for euer . For as there was neuer such a sorrowe as he hath endured for vs , so is there no such loue as he hath to vs , and in his mercie dooth euer shew vs. When he came first into the world , he came as an infant , to shewe vs the mildenes of his loue in further yeares : he came as a doctor in the wisdom of his loue , to teach vs the way vnto eternall life , in the vertue of his loue : he came as a Phisition to cure vs of all diseases : in the power of his loue , he came like himselfe as a God to driue out the Deuils from vs : and in the meekenes of his loue , came as a Lambe to be sacrifised for vs : & in the care of his loue , at the right hand of his father , is now a Mediator for vs , & in the glorie of his loue , into the possession of our inheritance , that hee hath purchased for vs : will receiue vs : oh milde ! oh wise ! oh vertuous ! oh powerfull ! oh meeke ! oh carefull ! oh glorious loue ! who can thinke of this loue , and in the true glorie of true loue , cannot most truely say , there was neuer such loue ! no , as Non est dolor sicut eius , so Non est Amor sicut eius . And thus much touching the consideration of the loue God. The fift consideration of the mercy of God. IN this admirable vertue of the loue of God , I finde the greate and gratious worke of his mercie towards man , which Considering the wickednesse of our nature , and the wofulnesse of our estate , is necessary to be considered : for so farre had the temtation of the Diuill poysoned the heart of man , as through the sinne of pride , sought not onely to driue him out of Paradice , but ( in as much as he might ) to throwe him downe into hell , when the Angell of his wrath was sent to giue him punishment , yet wrought his mercie so with his Iustice , as saued him from perdition : yea , though hee cursed the earth for the sins of his creature , yet he blessed his labour with the fruite of his patience , and reserued for his beleefe a ioy in his mercie : Looke through the whole course of the Scripture , how his mercie euer wrought with his Iustice , yea , & as it were had oftētimes the vpper hand of it : as in the time of Noah , when sinne had made as it were the whole world hateful in his sight , that he saide within himselfe he repented that he had made man , yet in his mercie hee made an Arke to saue Noah and his Children , yea , and of all liuing creatures , reserued some for generation : in Sodome and Gomora he saued Lot & his Daughters : & yet Adam deserued nothing but destruction for his disobedience . Noah deserued no grace for his drunkennes , not Lot any fauour for his Incest , & yet mercy so wrought with iustice , that God not onely for gaue their sins , but blessed their repētance : such hath enerbene , is , and euer will be the mercye of God vnto mā , as so far doth mit●igate the furie of his iustice , as reserueth comfort for the penitent . Oh how sweete are the reports and proofes of the mercie of god vnto man in all the world ! For is it not written by the Prophet Dauid , Psa. 145. vers . 9. His mercy is ouer al his works ? And again , speaking of his mercy , Ps. 103. 13 As a father pittieth his owne Children , so is the Lord merciful vnto all that feare him , and in Psa. 103. vers 12. As far as the East is from the west , so far hath he set our sins from vs : and in the 136. Psalme , through euerie verse , speaking to all his workes , both in heauen & earth , he vseth these words . Blesse him and praise him , for his mercie endureth for euer . In mercie hee turned his wrath frō y e Israelits whē Moyses stood in the gap : in mercy hee saued Moyses floating in the reedes : in mercy he preserued the children in the surnace of fire : in mercye hee preserued the the Israelites from the hoste of Pharaoh : in mercy hee preserued Dauid , and deliuered him from all his troubles : in mercy he deliuered Ioseph from the pit and the prison : in mercy he sent ▪ his Prophets to warne the world of their wickednesse , and to pronounce comfort to the penitent : in mercy he sent Iohn Baptist , to deliuer the tydings of saluation : and in mercie hee sent his onely Sonne Iesus Christ to be a Sauiour of all his people : Oh infinite mercie , worthy of infinite glorie ! Consider againe how powerfull is his mercie in all his workes , to feede fiue thousand people with a few Loaues and Fishes , and with the fragments to fill more baskets then the Loaues when they were whole : to heale the disseased that touch ed but the hem of his garment : to giue sight to the blinde , knowledge to the simple , health to the sicke , soundnesse to the lame , comfort to the penitent : to driue the Diuells from the possessed : to giue life to the deade , and ioy to the faithfull . These words of glorious mercy , doth the moste gratious and glorious word of truth plainely and truly lay before vs , to make vs with the holy Prophets iustly say : Oh the infinite light and bottomles depth of the mercies of our God! Glorie be to the Lord , for his mercy indureth for euer . Againe , how absolute he is in his mercie , where he saith , I will haue mercie , where I will haue mercie , and therefore be free both in his power and will , hath mercye for all that will humblye and faithfullye call vppon him : and againe , all are vnder sinne , that all may come to mercie : Oh how all glorious is that mercie which is extended ouer all ! Let vs therefore looke a little into the blindenesse of man , in the immagination of his owne merrit , of the mercy of the liuing God , which is onelye a fruite or effect of grace , or free guift of his onely glorious loue . How did Adam merit mercie , when hee fled from his presence ? What merited Moyses when hee angred the Lord ? What merrited Noah when hee was drunkens ? What merrited Lot when hee committed Incest ? What merited the Israelites with their goulden Calle ? What merited Dauid when he comitted murther and adulterie ? Againe , what merited Mary Magdalen that had seauen Deuils within her ? what merited Paul that persecuted Christ in his people ? what merited Peter that denyed his maister ? & what merited the world to work y e death of the Son of God ? all & euerie one ( in the iudgement of Iustice ) nothing but dānation . Look thē into the inexplicable glorye of y e mercie of God , which not only forgaue all these , but saued all , and blessed all , and so will euer , al those whom and whersoeuer , that ashamed are of their sinnes , and confessing their merrit of nothing but wrath and destruction , in the humble faith of repentance , flye onely to the mercie of God in the merrit of Christ Iesus for theyr saluation . Oh the powerfull mercy in the loue of God , that will not suffer his Iustice to execute his wrath vpon sinne ! and though such be the pure and glorious brightnes of his grace , as cannot endure the foule and filthie obiect of sinne , yet doth his mercy so rule the power of his wrath , as will not let him destroye the sinner with his sinne : many are the afflictions that hee layeth vppon his belooued : many are the corrections that hee vseth to his Children : manye are the sorrowes that hee inflicteth vppon his Elect , but all is for sinne ) in the loue of a Father , in the care of a Maister , & mercy of a God ) as onely meanes to purge them of those euills that are hinder ances to their good ; and being healed of their corruption , to bring them to their first , and a far better perfection . For in the correction of mercy , is the sinner saued from destruction ; & by the regeneration of grace , brought to eternall saluation : Oh the vertuous , gratious , and glorious nature of mercye , which hath such power with God in the preseruation of his people ! It keekeepeth the fire that it fall not from heauen to consume vs : it keepeth the water that it riseth not to drown vs : it keepeth the ayre that it doth not infect vs : & keepeth y e earth that it doth not swallow vs : it keepeth vs in peace that discention do not spoile vs : it keepeth vs in plenty that want doe not pinch vs : it keepeth vs in loue that mallice cannot hurt vs : and keepeth vs to God that the Deuill cannot confound vs. In summe , it is a gift of grace , a worke of glorie , a bountie in God , & a blessing to man , to speake of these daies wherin we liue , and of the late times which we cannot forget : Let vs a little consider the mercies of God towards vs , how often were we preserued from forraine enemies by Sea , and ciuill or vnciuil enemies at home ; when not the pollicy of mā , but the only mercy of god did break the forces of the one , and reueale the deuises of the other ? And while our Neighbor Countries by continuall warres haue shed a world of blood , we haue beene preserued in increase of people : and while they haue bin mourning in the punnishmēt of sinne , wee haue beene singing in the ioy of grace : oh how are wee bound to giue glorye vnto God for the aboundance of his mercie , and say with the Prophet Dauid , Psal. 136. verse . 26 , Great is the God of Heauen , for his mercie endureth for euer . But as I said of loue , the life of mercy ; so of mercy the glory of loue : since it is so infinite in goodnesse , as exceedeth in worthinesse the height of all praise that the heart of mā can think , or the tongue of man can expresse , I will onely say with the Prophet , Psalme . 106. verse . 1. to all powers whatsoeuer . Blesse ye the Lord and praise him , for his mercie endureth for euer . And thus much touching the consideration of the mercy of God. The sixt consideration of the grace of God. IN the mercy of God , finding so great a measure of his grace as in the bountie of his goodnes deserueth no little glory , I cannot but with admiration speake of that grace , that through his loue made him haue such a fauour vnto man , as to elect him to his loue , to frame him to his image , to inspire him with his spirit , to instruct him in his word , to defend him with his power , to preserue him in his mercie : to dye for him in his loue , and to receiue him to glorie : all these and what euer other good wee receiue , either through the loue or mercye of God , are free guifts of his grace , and not for any merrit in man , How can this beame of glorious brightnes bee beheld with the cies of humilitie , but that the soule wold be rauished with the contemplation therof ? and say with the Psalmist , Psalme . 103. verse . 8. Gratious is the Lord , and mercifull , long suffering , and of great goodnesse . Furthermore , of so great effect in the working of comfort in the hearts of the faithfull , is this vertue of grace in God , that wee finde the writings of the Apostles in their Epistles , commonlye to begin with this word Grace : Grace , mercie and peace from our Lord and Sauiour Iesus Christ : As if from grace came mercie , and from mercie peace . Oh consider the works of grace , our election out of a speciall fauour : our creation out of a gratious wisdome : our vocation out of a gratious kindenes : our sanctification out of a gratious holines : our iustification out of a gratious merit : our redemptiō out of a gratious loue , & our glorification out of a gratious mercy . So that still we see that grace worketh in all thinges to the onelye glorie of God , in whome it worketh to the good of man. Oh how sweet a salutation was deliuered to the blessed Virgin Mary by the Angell Gabriell , Haile Mary full of grace , God is with thee . So that if God be with any soule , it is full of grace , & where the fulnes of grace is , there is surely God : but as it is written of Christ Iesus , Psalme . 45. vers . 7. That hee was annointed with the Oyle of Grace aboue his fellowes , So may wee well say of the Grace of God , it is so excellent in working to the Glorie of God , that as it is infinite in goodnes , so must it haue the same measure in glorie , I say , to be glorified aboue all things . Note a little the varieties of the guiftes of this grace of God vnto his seruants : Moyses hee made a leader of his people , and gaue him the tables of the law : to Abraham he gaue the blessing that should follow in his seede : in Isaack shall the seede be called : at the prayer of Eliah , hee sent raine after a long drought : to Dauid hee gaue a kingdome , and a treasure more worth then many kingdomes , the enlightning knowledge of his holy loue , the spirit of prophesie , the confession of sinne , the repentance of offence , the passion of true patiēce , the constancie of faith , and the humility of loue . To Salomon he gaue especiall wisdome to sit in the Throane of iudgement with the greatest maiestie and wealth of any earthlye creature in the world , To the blessed Virgin Marie hee gaue the fulnesse of grace , in the conception of his only Sonne ; but to him he gaue that grace that filled heauen and earth with his glorie . Let vs then consider not only the vertue , goodnesse and glory of grace , but with all , the height and glorie therof ; which being only in Iesus Christ our onely Lord and Sauiour , let vs in him onely beholde the summe and substance , the beautie & brightnesse , the goodnesse and glorie thereof , & forsaking our selues in the shame of our sinnes , only flie to his mercie for the comforte of those blessings , that receiuing onelye from him , may make vs giue all honour and glorie to him . And so much for consideration vpon the grace of God. The seauenth consideration of the glorie of God. HAuing thus considered of the greatnes , the goodnes , the wisdom , the loue , the mercy & grace of God towards man , I cannot but finde in this good God , an admirable glory , who containing all these excellencies in himselfe , and beeing indeede the verie essence of the same , doth in the vertue of his bountie , appeare so gratious vnto this people : But since to speake or thinke of the glory of God , or the least part thereof , is ●o farre aboue the reach of the power of reason , as in all confession must be onely left to admiration : Let me onely say with the Apostle , Glory only belongeth vnto the Lord , in his presence so glorious is his brightnesse as nothing can see him and liue : and therefore in a bush of fire hee spake , but not apeared vnto Moyses : vpon the mount in a cloud and a piller went before his people in the wildernesse : was as it were inclosed in the Arke ; in an Angell did appeare vnto his Prophets , and in his Sonne Iesus Christ , so farre as he would and might be seene to his Apostles and Disciples , but for his glory , his diuine essence cannot be seene of any but himselfe , verified by his own word , Iohn 1. chap. verse 18. No man hath seene the Father but hee that came from the Father , euen the Sonne of man that hath reuealed him : and againe , verse 28 I came from the Father , and I goe to the Father , for the Father & I am one , with his glory he filleth both heauen & earth , as it is written , Heauen and earth are ful of the Maiestie of thy glory : and againe , in the Psalme 19. verse 1. The heauens declare the glory of God , and the firmament sheweth his handy worke , his workes speake of his glorie , his Saintes write of his glorye , his Angelles sing of his glorie , and all powers doe acknowledge his glorie . It is higher then the Heauens , larger then the Earth , deeper then the Sea , purer then the fire , cleerer then the skye , brighter then the Sunne : The power of strength , the life of Loue , the vertue of mercie , the beautie of grace , the honour of Wisdome , and the Essence of Maiestie : The Angelles tremble before it , the Saintes fall at the feete of it , the Prophets beholde it a farre off , and the soules of the elected doe adore it : and being then so farre aboue the power of man , to come neerer the thought of it : How can the heart of man but in admiration speake of it ? it liues in the wisdome of the wise , in the vertue of the valyant , in the liberalitie of the Charitable , in the patience of the Temperate , in the virginitie of the chaste , in the constancye of the faithfull , in the humilitye of the louing , & in the truth of the Religious : it dyrects the will of the Trinitie in the vnitie of the Deitie : it commaundes the seruice of the Angells , it blesseth the prayers of the Saints , it pardoneth the sinnes of the repentant , it prospereth the labours of the vertuous , and loueth the soules of the righteous : in summe , it is the Maiestie of Maiesties , the power of powers , the vertue of vertues , the grace of graces , the honour of honors , the Treasure of treasures , the Blessing of blessings , and the being of beings : and in all effects so neere vnto God himself , that as he is in his glory incomprehensible , so is the same for the infinite perfection of all worthines inexplicable ; it droue out of Paradise the disobediente to the comaund of it ; it made the earth swallowe the murmurers against the will of it ; it sent fire from heauen , to consume the Captaines that came against the seruant of it ; it deuided the Sea to make a walke for the chosen of it ; it made the same Sea to drowne the hoast of the enemies of it ; it sent destruction vpon the Cities that wrought abhomination in the sight of it ; it drowned the world for sinning against it ; and hath cursed the Iewes for the death of the beloued of it : in summe , it is in all so farre beyond all that can be said or thought of it , in the infinitenes of excellēce , that in humilitie of adoration I will leaue it to the seruice of the wise , the loue of the vertuous , the honour of the blessed , and the admiration of all . And thus much for consideration of the glorie of God. The second part of consideration concerning man : and first touching the weakenesse or smallnesse of man. HAuing now set downe a few notes touching the necessarie consideration of the greatnesse , goodnesse , wisdom , loue , mercie , grace and glory of God , Let mee a little speake of the contrarieties in man , in mine opinion not vnnecessarie to be considered : and first , of the weakenesse or smallnesse of man : First of his smallenesse touching the substance of his creation , it was of the slime of the earth , then what could bee lesse , or of lesse force , quantitye or esteeme ? Next for the substance of generation , what was man before the meeting of his Parents ? not so much as a thought , then which nothing could bee lesse , then by the effect of consent , What was his substance ? as in his creation a matter of like moment , the quantitie not greate , and the force little , contained in a little roome : bred vp in darkenes with paine and sorrowe , fed by the nauil● without vse of sence or member . Then come into the world , is in quantitie little , in strength meere weaknes , naked and feeble like anowne adiectiue that cannot stand alone , cryeth for it knoweth not what , either paine that it cannot expresse , or for want of that it cannot aske for : Now continuing long time in this weaknes , being come to further yeares , what doth it finde but it owne imbecillitie , desiring that it cannot haue , beholding that it cannot compre hend , and enduring that it cannot helpe . Subiect to sinne , by the corruption of nature , by temptation of the flesh , by the enchantment of the worlde , and the iclousnesse of the Deuill : subiect to the burning of the fire , to the drowning of the water , to the infection of the aire , to the swallowing of the earth : subiect to sicknesse , subiect to care , to sorrow , to want , to wronge , to oppression , to penurye , to ignorance , to presumption , to tyranye , to death : so vnable to defend himselfe , that a flea will byte him , a fly will blinde him , a worme will wound him , and a gnat will choake him . And for his sences , his hearing may greeue him , his sight may annoye him , his speeche may hurt him , his feeling may distemper him , his smelling may infect him , and his tasting may kill him : in summe , poore thing proud of nothing , come of little better then nothing , and shall returne to ( almoste ) as little a● nothing : muste hunger , must thirst , must labour , must sleepe , must loose the vse of his sences , and committe himselfe to trust : must waxe olde , must die , cannot chuse , hath no power to withstand any of these : and though hee haue the commaund of creatures , is but himselfe a creature , and can no longer liue then to the will of the Creator : sees the Sunne , cannot behold the brightnesse : heare 's the windes , knowes not whence they blowe : feeles the ayre , knowes not how to lay holde of it : sees the fire , dares not touch it : sees a world of earth , but possesseth little of it , perhappes none of it : lookes at Heauen , but cannot come at it : and in summe , as a substance of nothing , or if anye thing , like a Clocke , that no longer mooueth then by the will of the Clockemaker : So no longer man then in the wil of his maker : what shall this little , weake , small creature think , when he shal in the glasse of true sence beholde the obiect of himselfe , and then think vpon the greatnes of his God , in whome not onely himselfe but all creatures in heauen & earth haue their being , and without him haue no being ? in how little a compasse himselfe , withall his is contained , while such is the greatnesse of his God , as filleth heauen and earth with his glory ; who comprehendeth all things , not comprehended in any , nor all ; but aboue all in himself , in the infinitenes of himselfe . Oh poore man what canst thou doe , but with Iob lay thy finger on thy mouth , and say : I haue spoken once and twise , but I will speake no more : I thought I was something , but I see I am nothing , at least so little a thing , as in it selfe is nothing : My righteousnesse is as a filthy cloth , my strength is Weakenes , my dayes as a shaddowe , my life but a spanne , and my substance so smal , as but in thee my God is as nothing or worse then nothing at al : thus I say wilt thou say when beholding the least of gods creatures , thou shalt consider thyne owne smalnesse ; and looking on the one and the other with the Prophet Dauid , say in the admiration of his glorious goodnes , Psalme 8. vers . 4. O God what is man that thou doest vouchsafe to looke vpon him ? And thus much touching the smalnesse or weaknes of man. The second Consideration , touching the vilenes or wickednes of man. NOw I haue a litle spoken of this smalnesse or small strength of man , a thing doubtles most necessary for euery mā to think vppon , least finding his greatnes in commaund ouer the creatures of the earth , he forget the Creator both of heauen and earth , & al things in the same : so let me tell him , that finding his smalnes to bee so great , and his greatnes to be so smal , as maketh him nothing more then in the wil of the Almightie , hee must withal looke into the vilenes of his nature , in y e wilfull offending of his moste good and glorious God ▪ for in his first offence , how much did he shew the vile wickednes or wicked vilenesse of his conditiō , in forgeting the goodnes of his God , in framing him of so vile a matter as y e slime of the earth , a liuing creture to his own glorious image ? then to plāt him in Paradice , a place of so much pleasure , to giue him so large a possessiō , as of al his ground , his fruit , yea & commaund of al his creatures vpon the earth : thus not like a Lord , but like himself Lord of Lords , to giue him a world of earth , & there onely to except one Tree , with a sharpe warning of death , in the touching of the same , when neither his loue in his creatiō , his bountie in his possession , nor his care in his commaund regarded , but either carelesly forgotten , or wilfully disobeyed : Oh what greater vilenes could be shewed then in such vnthankfulnes ? and what greater greater wickednesse , then to shake handes with the Deuill , to offend the God of so much goodnesse ? but more to make him blush at his owne shame , in beholding the foulenesse of his abhominable filthynesse , let man in the glasse of truth see the leprosie of his soule , by the infection of sinne . Pryde hath defiled humilitie , couetousnesse charitie , lecherie chastitie , wrath patience , sloath labour , enuie loue , and murther pity : so that whereas man was before in these vertues a creature of Gods loue , and in whose presence hee tooke pleasure , now through these vices is hee become a most vglye and hatefull creature in the sight of the Creator : what Peacock more proude of his taile then man is of his trumpery ? what Tyger is more cruell to any beaste , then one man to another ? what Goate more lecherous then the licentious Libertins ? what Dogge more couetous in hiding of meate , then the dogged miser in hoording vp of money ? what Snake more venemous then the tonge of the enuious ? and what Dormouse so sleepie as the slouthfull Epicure ? Consider then if there bee a vile nature in any of these , how much more vile is man , that hath the condition of all these ? Oh should a man haue his Image or proportion drawne according to his condition , how monstrous would he finde himselfe ? with a Tygers head , a Goates bearde , a Snakes tong , a hogs belly , a Dormouse cie , and a Beares hand : But let the Image goe , and looke into the vilenes of man , and see if it bee not such as passeth the power of discription : when God is forgotten , the Deuill shal be remembred ; when grace is forsaken , sinne shal be entertained ; and when Christ shal be crucified , Iudas shal be monyed . A Dogge will fawne on his maister , Oh how much worse then a Dogg was man that was the death of his maister ? an Elephant is a monstrous beast , and yet is pitifull to man , & wil lead him out of the wildernes : but man more monstrous then any beast , will leade man into wickednes : the Goate hath his time , wherin to shew the heate of his nature , but man spareth no time to follow the filthinesse of his lust : the Dogge will bee satisfied with a little that hee hath hidden , but the vsurer is neuer satisfied till hee bee choaked with his Golde : the Lyon will not praie vpon the bloud of a Lambe , when the murtherer will not spare the bloud of the infante : the Ante will worke for prouision for his foode , while the Epicure will burst in the bed of his ease . See then ( oh man ) the vile substance of thy condition , whereby , of the best creature in thy creation thou art become the worst in thy corruption : & therfore looking on the goodnes of thy God , and the vilenesse of thy selfe , Thou maiest well saie with Peter : Luke chap. 5. verse 8. Lord come not neere mee , for I am a poluted creature , and with the Prophet Dauid , Psa 44. ver . 16. Shame hath couered my face , yea and beholding the leprosie of thy soule by the spottes of thy sinne , stand without the gates of grace , that the Angells may not abhorre thee , nor the Saincts be infected by thee , till thy heauenly Phisitian with the Bloude of the Lambe haue cured thee of thy corruptiō : Look I say ( oh vile man ) vpon the wickednesse of thy will , to offend thy good God , to bee a seruant to sinne , the ruine of thy selfe , and the plague of thy posteritie . In thy riches see the rust of coueteousnesse ; in thy pryde see the fall of Lucifer ; in thy lechery see the fire of lust ; in thy wrath see the bloud of murther ; in thy sloath see the filth of drosse : and thus beholding thy besmeered soule , see if thou canst see so vile a creature , vile in vnthankfulnes , vile in haughtines , vile in coueteousnes , vile in sloathfulnes , vile in furiousnes , vile in filthines , and so vile , in all vilenes . Thus I say looke into thy selfe , and see what thou arte , and if such thou be not , think of the greatnes of the goodnes in thy God , that by the vertue of his power in the mercie of his loue , hath healed thee of thy sinne , & made thee fit for his seruice , which till thou findest in thy selfe , thinke there is not so vile a creature as thy selfe . And thus much touching the vilenes or wickednes of man. The third Consideration , touching the folly or Ignorance of man. THe smalnesse and vilenes of man thus considered , we are now to looke a little vpon the folly or ignorance of man , not a little needfull with the precedēts & what shall follow to be considered : First , to the first point of folly ; could there bee a greater folly thought vpon , then to lose the benefit of Paradise , for the bit of an Apple , for touching one tree to loose all , to loose the plesure of ease , to labor for food , to forget god , to listē to women , to distrust God and to beleiue the Deuill ; to loose the beautie of perfection , for the foulnesse of corruption ; and as much as in him lay , to leaue heauen for hell : are not these ( without comparison ) so high pointes in ignorance , as make a ful point in folly ? But leauing the first folly of the first offender , Oh what a swarme of follyes hath this ignorance begotten in the worlde ? which like Snakes in a Bee-hiue , sting the takers of misstaken hony ? what a folly is it in man to worship a golden calfe , which at the houre of his death , can giue his body no breath , but in the time of his life , may hasten his soule into hell ? For example reade , the history of Diues , and see the fruite of such a folly . Againe , what a follye is it for man to make an Idoll of his fancie , when Sampson with his Dalila may shew the fruite of wantonnesse ? Againe , what a folly it is to execute the vengeance of wrath , Let the murther of Cain speake in the bloud of his brother Abell : what a folly is enuie , let the swallowing of Coran , Datha● and Abiram speake in their murmering against Moses : what a folly is pride , looke in the fall of Lucifer : But as there are many great follyes in the world , so there are many and great fooles ; but aboue all , one most great foole which wee may iustly call foole by the word of God , Psalme 53. verse 1. The foole hath said in his heart , there is no God : This foole doe I holde the foole of al fooles , who hath ben so long with the Deuil that he hath forgotten God , for he is more foole then the Deuil , who will acknowledge God , tremble at his Maiestie , and be obedient to his commaund ; & therefore I may well say , that he is not only a deuilish foole , but worse then a Deuill foole , and so the foole of al fooles : Now to speake of follyes in particular , nor of a number of Idle fooles , such as when they are gay , thinke they are rich , or when they can prate they are wise , or when they are proude they are noble , or when they are prodigall they are liberall , or when they are miserable they are thriftie , or when they can swagger they are valiant , and when they are rich they are honest : These and a world of such idle fooles , least I should be thought too much a foole , for standing too much vpon the foole , I leaue further to talke of , & hoping that the wise will confesse , that all the wisdome of the worlde is foolishnesse before God ; and therefore man finding in himself so little touch of true wisdome , as may make him then confesse all the wit hee hath to be but meere foolishnesse without the grace of God , in the direction thereof . I will leaue what I haue written vniustly to the correction of the wise , and for the vnwise , to the amendement of their indiscretion : and thus much touching the consideration of the folly of man. The fourth Consideration , touching mallice or hate in man. NOw hauing spoken myne oppinion , touching the foolishnes of man , I finde that follye or ignorance of better iudgement , to haue begotten in him a kinde of malice or hate , as it were opposite or contrary to the loue of God , or at the least contrary to that loue which God commaundeth to bee in man , where hee saith : Iohn chap. 13. verse 34. Loue one another as I haue loued you : for in some wicked people it is too apparant , which I may rather terme Deuills then men , those Atheisticall villains , that if they haue not their wills will not onely murmure against God , but with Iobs wife seeme to curse God ; and with the Deuill blaspheme God : may not these iustly be called the reprobate , that but looking towards heauen , dare stirre vp athought against the glory thereof : and being themselues but earth , dare mooue against the Great or of heauen and earth . Oh how hath the Deuill had power with man , so to poyson his soule with the venome of temptation , as by the power of the corruption , to bring him to etrrnall confusion ? but as the Deuill through his malice at the greatnes of God , was cast downe from Heauen , so hath hee euer since and during his time will , by the same poison , in as much as he can , keepe man from Heauen : but leauing to speake of the vngratious , vngratefull and malicious nature in some man towards God , most grieuous to be spoken of : let me come to y e malice or hate of man to mā , when there were but two brethren in the world Cain and Abel , one so maliced another , that he sought his death , & not for the hurt he did him , but for that God was pleased in his brother , and not in him : Oh pestiferous poison , to wound the soule vnto eternall death ! Gen. chap. 4. ver . 8. what need I to alleage examples , either in the booke of God , or wordes of bookes in the worlde , touching that vile & hellish nature or humor of malice in the corrupted nature of man , when it is dayly seene euē almost in al kingdōes , Countries , Cyties , and Townes , to be an occasion of ciuill discorde , yea and sometime of greate and long warres , to the vtter spoile of many a common wealth : doe not wee see euen sometime before our eyes , how many are hated euen for the good that is in them ? and for the good that they intend to them that hate them ? when a wise man reprooueth a foole of his folly , will not the foole hate him for being wiser then himselfe , or for telling him of his folly ? yea , will he not carry it in minde many a day , and worke him a mischeefe if hee can , for his good , and as the Iewes did with Christ , put him to death for teaching them the waie of life , hate him for his loue , and kill him for his comforte ? Oh malicious nature in the hearte of man ! if the lawe giue land to the right heyre , will not the wrong possessor hate both the heyre for his right , and the lawe for giuing it him , though himselfe would be glad if the case were his own to haue it so ? if two freindes bee suiters for one fortune , if the one carry it , is it not often seene , that the other will hate him for it ? yea , of a friend become a foe , for enioyning that he should euer haue had if the other had missed it ? is it not often seene that vpon a humor of ielouzie a man wil hate his wife , and the wife her husband , the sonne the father , and the mother the daughter , brother and sister , neighbor and neighbor , and al one another sometimes for a tryfle , & that with such a fire of malice , as is almost vnquenchable . Oh how too full are the Chronicles of the worlde , of the horrible and miserable Tragedies , that haue proceeded out of that hellish spirite of malice , that hath spit her poyson through the hearts of a great part of the whole worlde , to the destruction of a worlde of the inhabitans therin ? Let me a litle speake of this wicked spirite , and how it wrought the fall of Lucifer from Heauen ( through his malice ) at the Maiestie of the Almightie : againe , being falne from Heauen , how it wrought in him the fall of Adam , enuying his blessed happines in Paradise , and therefore by temptation , sought in as much as hee could , his destruction : In Cain it wrought an vnnaturall hatred to the death of Abell : in Esawe it wrought an vnbrotherly hatred to the great feare of Iacob : in Pharaoh it wrought an vnkindly hatred to the poore Isralites , because they throue by their labors vnder him & increased in his kingdome : it wrough a hate in the children of Iacob to their brother Ioseph , because their father loued him in breife , you shall finde in the whole Scripture the hate of the wicked vnto the godly , because God blesseth them : and as in the diuine writ , euen in these our daies , do we not see the good ha ted of the euill ? which being the spirite of so much wickednesse , as worketh so much mischeefe , what doth it differ from the Deuill ? Truly I thinke I may well say , that as it is written , God is charity and hee that dwelleth in charity dwelleth in God , and God in him : so contrarily the Deuill is malice and hee taht dwelleth in malice dwelleth in the Deuill , & the Diuill in hlm : But where God entereth with his grace , the Deuill hath no powre with his malice , and though hee droue Adam out of Paradice , yet hee could not keepe him out of Heauen : and therefore of greater power is the mercy of God , then the malice of the Deuill : but seeing such is the vile nature of malice , as doth figure nothing more truly then the Deuill , let no man that can truly iudge of it , but hate it as the Deuill , which maketh a man , in whom it is hatefull vnto God , wicked vnto man , throwen downe out of Heauen , and cast into hell , from which God of his mercie blesse all his seruants for euermore : and thus much touching the consideration of the hate or malice in man. The fifth Consideration of the crueltie in man. NOw as it is euident by too many proofes , that one euill begetteth another , so in this it appeareth that from the hate or malice of man , procedeth the crueltie or tyrannye executed vpon man : for what beast in the world was euer found so tyrannous vnto another , as one man hath ben to another ? yea such a power hath tyrannye in the hearts of some men , as hath bene the spoile and death of many a thousand : what tyrannye did the Iewes shewe in the crucifiing of our blessed Sauiour Iesus Christ , which did proceed , not out of any desert in him ( who deserued all loue and honour of all people ) but out of a malicious humour yfused into their soules by the power of the wicked finde ? examples of this vile and pestilent humour , not onely the books of God , as well in the olde as the new Testament , as in many lamentable histories extant to the whole worlde , is too ful of the persecution of the Prophets and the chosen people of God , by the wicked and vnbeleeuing Princes , and people of the worlde ; some their eyes put out , other their tongues cut out , some broyled vpon hott Iron , other boyled in skalding lead : some torne in peeces with horses , some flead quicke , some starued to death , other tortured with vnspeakable torments , in some for the displeasure conceiued of some one , how many thousands haue suffered either death , or vndoing , or both : when whole howses , whole Cities , yea and almost whole Kingdomes , by the bloudy execution of tyrany , haue ben brought almost to vtter confusion : a Lyon when hee hath licked his lippes after warme bloud , returnes to his den and takes his rest : the Dog if he fight with his match , if hee runne away from him , and cry , he seldome pursues him , and if he kill him , he leaues him , and as it were mourning goeth from him , that hee hath bene the death of him : & so of many other beasts , Wolues , Tygres , and such like death , or flight satisfies their crueltie : But man more feirce then the Lyō , more bloudie then the Wolfe , more tyranous then the Tygre , and more dogged then the Dogge , will neuer be satisfied , till he see the death and seeke the ruine of the father , childe , wife , and seruant , kinred and generation , and neuer taketh rest through feare of reuenge , so that he is not onely tyranous vnto other , but through the vexatiō of his spirit , is become euen a torment vnto him-selfe , whyle feare and wrath keepe him in continuall perplexities : Oh how vnaturall , how monstrous in this horrible disposition haue many bene in the world , some murthering their own children , yea in the time of their infancy , some their parents , some their bretheren , some their Princes , some their Prophets , some their maisters , some their seruants ? what crueltie , yea more then in any beast , will many such a one shew to another in pride , malice , orrevenge ? the examples wherof the world is euery day too full of : what Butcher can more cruelly teare in peeces the limmes of a beast , then one mā in his malice will the very heart of another ? what scourges , what terrors , what tortures and what vnhumaine kinde of mortall punishments , hath mā deuised for man no lesse intolerable then inexplicable ? in some the cryes , the blood , the sorrowes , the miseries of the murthered , the imprisoned , the afflicted , and the distressed , through the oppression of pryde , and the tyrannye of wrath , may very well euen from Abell to Christ , and from him to the worlds end , sufficiently conclude the condemnation of man , for the greatest tyrant in the worlde . And thus much touching the consideration of the cruelty or tyranny in man. The sixt Consideration of the basenes of man. HAuing now spoken of the smalnesse , the vilenesse , the foolishnesse , the hate , and the crueltie in man , let me a litle shew him the basenesse of his condition , in going from that nature of grace wherin he was created , vnto that horror of sinne by which hee is confounded-God in his gracious nature made him like vnto himselfe in holinesse , purenesse , and righteousnesse , and through these graces , amiable in his sight , sociable for his Angells , and coheire with his blessed Sonne in the paradise of the soule : what greater title of honour , then to weare a Crowne ? what Crowne so rich as of grace ? what grace so high as in Heauen ? and what glory so great as to bee gracious in the sight of God : all which was man ? ( through grace ) assured of , and through the lacke , carlesse , wherof , hath not only lost all , but through sinne is become vgly in the sight of God , banished the courte of Heauen , and through the drossy loue of the worlde become a slaue to the Deuill in hell . What basenesse can be more then man by sinne hath thus drawne vpon himselfe ? who while hee should looke towards Heauen , is digging in the earth , while hee shoulde thinke vpon Heauen is puzled in the world , and while he should be soaring towards Heauen , is sinking into hell : Oh base wretch , that seeing the shamefull nature of sinne , will yet so be meire his soule with the filth thereof , that of the best and noblest creature , hee becometh the worst and most base of all other . Will the Spaniels leaue their maister to carry the tinkers budget ? will the horse leaue the warlike rider to drawe in a carte ? and will man leaue the King of Heauen to serue a slaue in hell ? Oh basenes of all basenes ! in Heauen is man a companion for the Saintes , the virgins , the martyrs and the Angells : In hell for the fiends , ougly spirits , and horrible Deuills . And is not hee of a base spirit , that will leaue the heauenly for the hellish company ? fie vpon the basenesse of man , that by sinne will bee brought vnto so base a nature : there is no place so base as hell , which is called the bottomlesse pit , the receptacle of all filthinesse , the caue of the accursed , the denne of the desperate , the habitation of the reprobate , the horror of nature , the terror of reason , the torment of sinne , the misery of time , the night of darknesse , and the endles torture , where Serpents , Dragons , Night-rauens , and Shrich-owles , make the best musique in the eares of the damned ; where all obiects are so ougly , all substances so filthy , all voyces so frightfull , all torments so continuall , all paines so pitiles , all care so comfortles , and all hurte so helplesse , that if a man through sin were not worse then a beast , hee would not shew more basenesse then in the most beastly nature of the most beastly creature : what shall I say ? such is the basenesse of sinne in the imbasing of our spirits , and so base are our spirits in the yeelding to the basenesse of sinne , that I must conclude with the Prophet Dauid ( thinking of the glory of God , and the basenesse of man ) Oh what is man that thou O God wilt vouchsafe to looke vpon him ? And so much in breife touching the consideration of the basenesse of man. The seauenth Consideration touching the ignominie or defame of man. IT is an olde prouerbe ( and too often true ) that hee who hath an euill name is halfe hanged : and surely that man that delighteth in sinne , by the name of a reprobate , is more then halfe damned before hee come in hell , to bee called a villaine is a name of great infamy , and doth not sinne make a man a villaine to God ? to be called a Dogge is most hatefull to man , and is not man called a hell-hound by the hate of his sinne ? would not man bee loath to be tearmed a Serpent , and hath not sinne made man become of a Serpent like nature ? Oh the filth of sinne , how hath it fouled , and defiled the nature of man ? the vtter infamy of his name , the election of loue , the Image of God ? the Lord of the best of creatures , to become the hated of grace , the substance of drosse , the worste of creatures , and the slaue of hell ? what a shame is this to man ( by sinne ) to fall into so foule an infamy ? Is it not a name of great disgrace to be called a disobedient Sonne or a faithlesse feruant ? a rebellious subiect , or vnthankfull freinde ? an vnkinde brother , and an vnnaturall childe ? and is not man by sinne become all this vnto God ? to bee stubborne to so louing a Father , false to so good a maister , rebellious to so gratious a King , vnkinde to so kinde a brother , and vnthankfull to so bountifull a Lorde ? it is a shame to liue to beare the iust blotts of such blames : one of these faults were enough , but altogether , are too too much . The Dogg will follow his maister , the Horse will cary his maister , and will man runne from his maister ? the Oxe knowes his stall , and the Asse his cribbe , and shall not man know his place of rest after his labours ? then more vile then the Dogg , more vnkinde then the Horse , more foolish then either Oxe or Asse . Fie what an infamy is this vnto man ? a seruant to entertaine his maister vnkindly , to vse him villanously , and to kill him shamefully , were not this a horrible infamy , and did not the Iewes so with Christ ? to forget a kindnesse , to distruste a truth , and to abuse a blessing ? is not he infamous that doth so , and what sinner but doth so ? so that still I see infamy vpon infamy ▪ one followeth another by the venome of sinne to the shame of man : to leaue robes of silke for rotten raggs , sweete wine for puddle water , and a pleasant walke for a filthy hole : what foole would doe this , and doth not sinneful man doe this ? leaue the rich graces ( the comly vestures of the soule ) for the poore fading pleasures of the flesh ? the sweete water of life for the puddle watter of death ? the filthy pleasures of this world , and the comfortable way to Heauen , for the miserable way to hell ? Oh wretched , blinded , sencelesse , & bewitched foole , that doost suffer sinne so much to be-foole thy vnderstanding ! Looke I say what a name thou iustly gettest , by yeelding thy seruice vnto sinne : a slaue , a foole , a beast , a serpent , a monster , and of the best , the worste creature in the worlde . Loose the beautie wherein thou werte created , the honour wherwith thou werte intitled , the riches whereof thou werte possessed , the libertie that thou enioyedst , the loue wherein thou liuedst , and the life wherein thou reioycedst ; to put on deformitie in nature , basenes in ciuilitie , beggery in wante of grace , bondage in slauery , hate hate wherin thou diest , and death wherin thou arte euer accursed ; and all this through sin : who now could in the glasse of truth , beholde this vglye obiecte of sinne , and would gaine himselfe so foule an infamy , as to be called an obiect ? through the loue thereof , hath not Cain from the beginning , bene iustly called a murtherer ? Laban a cozener , Sampson a foole , Achitophel a knaue , Salomon an Idolator , Symon magus a sorcerer , Diues an Epicure , and Iudas a traytor , and the Deuill a lyar ? and wilt thou ( Oh man ) that readest and beleeuest all this , bee infected , nay delighted in all these sinnes ? to receiue the name of a murtherer , acozener , a foole , a knaue , an Idolator , a a sorcerer , a traytor , and a lyar ? Oh most hellish titles to set out the flagge of infamye ! which to auoyde , seeing thy vildenes , and knowing thy weaknesse , praye to thy God , the God of goodnesse , to draw thee from the delight of wickednesse , vnto that delight of goodnesse , that may recouer thy credit lost , blot out the spots of thy shame in thy sinne , and through the dropps of the pretious Bloud of his deere beloued Sonne Iesus ▪ to wash thee cleane from thyn● iniquities , make thee capabl● of his graces , thankfull for his blessings , and ioyfull in receiuing the gratious name of his faithfull seruant : And so much touching the consideration of the infamye orignominy of man. FINIS . Conclusio . TO conclude as a Chirurgian , that hath receiued a woūd , hath many medicines & salues , which well applyed might giue him ease , and restore him to health ( though he haue knowledge how to make vse of them ) yet if he put not his knowledge in practise , shall either languish or perish through want of helpe , So in this woun● of the soule made by sinne whereas euery man must ▪ b● vnder God , his owne Chirurgian and helper , Though hee heare , reade , beleeue , and feele the goodnes of God many wayes , in his power , wisdome , loue , grace , and glorious mercy towards him , yet if hee do not meditate vpon the same thankfully , consider and truely confesse his vnworthinesse of the least part thereof , hee may either languish or pertish in the consuming paine of sinne , or dispaire of grace or mercy : Looke then vpon the greatnes of God and the smalnesse of man ; the goodnes of God , and the vilenesse of man ; the wisdome of God , and the folly of man ; the loue of God , and the hate of man ; the grace of God , and the disgrace of man ; the mercy of God , and the tyranny of man ; and the glory of God , and the infamy of man : and fixing the eye of the heart vpon the one and the other , how canst thou but to the glory of God , and shame of thy selfe , with ablushing face , & trēbling spirit , falling prostrate at the feete of his mercy , in admiration of the greatnesse , kindnes , and goodnes , that the Lord in his mercy hath extended vnto thee , but cry with the Prophet Dauid , Oh Lord what is man that thou doest visit him ? Which comfortable visitation , when thou findest in thy soule , acknowledge in the greatnesse of his goodnesse , the wisdome of his loue , and glory of his mercy , that of so small , so vile , so foolish , so hateful , so tyranous , so disgracefull , so infamous a creature , by the infection of sinne , his glorious maiestie out of his mere mercy , will vouchsafe in the pretious Bloud of his deare and onely beloued Sonne Iesus Christ , to wash thee cleane from thy filthinesse , admit thee into his prefence , take thee into his seruice , loue thee as his Sonne , and make thee coheire in that Heauenly inheritance , which no power shall take from thee : but in ioyes euerlasting with his Saints & Angels , thou shalt cōtinually sing the true and due Halleluiah , to his holy Maiestie . Thus I say , apply these spirituall considerations , to thy spirituall comforts , that God may the better blesse thee , thy reading well considered may the better profit thee , and my labour may bee the better bestowed vpon thee : which with praier for thy good , leauing to thy best cōsideratiō wishing the acknowledging the goodnes of God in all things , aboue all things to giue him all glory , I end with the Prophet Dauid ▪ O al ye works of the Lord , blesse ye the Lord , praise him & magnifie him for euer . Finis . A Prayer . O Most gratious , almighty , most mercifull and holye , glorious & euer louing GOD , who from the highest Throne of thy heauenly mercie , doost vouchsafe to beholde the meanest creature on the earth ! & aboue all , with a comfortable eye of a fatherly kindenesse , doost beholde man as the chiefe matter of thy workmanship ! and considering since his first fall by temptatiō , his weaknes in resisting the like assault , doost by the light of thy grace , make him see the difference betwixt good and euill , and by the inspiration of thy holye spirit , doost leade him from the traine of sinne , the true way to eternall happinesse : glorious God , that knowest whereof we are made , that our daies are but as a shadow , and we are as nothing without thee , who hath reuealed to the simple , and hid from the wise the secret wisdome of thy wil , & to me thy most vnworthy seruant hast so often shewed those fruits of thy loue , that makes mee asham'd to think of my vnthankfulnesse to thy holy Maiestie , my forgetfulnesse of thy grace , and vnworthinesse of thy mercy : Oh my Lord , when I consider these things , with all other the manifolde blessings that from time to time I haue receiued from the onelye bountie of thy blessed hand , what can I doe but in admiration of thy greatnesse and contemplation of thy goodnesse , giue glorie to thy holy Maiesty , & with thy chosen seruant Dauid in the griefe and shame of my sinne , and only hope of thy mercie , in true contrition of heart , fall prostrate at thy feete , and flie only to thy mercie for my comfort : beseeching thee so to direct me in the waies of thy holy will , that seeing thy greatnes in thy good nes , & thy wisdom in thy loue , thy grace in thy mercie , and thy glorie in thy grace ; and confessing my weakenesse , vilenesse , folly , malice , sloath , & basenes , attend the worke of thy will , in working mee to thy holye will : giue me power to cōsider , that although I read neuer so much , beleeue all I reade , and remember all I beleeue , yet without one drop of the deawe of thy grace it will take no root in my heart : but good Lord consider the corruption of nature through the infection of sinne , in which I accuse , not excuse my selfe vnto thee : make me to know thy will , let me rather crie before thee Hosanna , with the little Babes , then with the Pharisies make boast of my righteousnesse , and as it hath pleased thy holy Maiestie to make mee consider of thy mercies , so let these considerations ( by taking root in my hart ) be so comfortable to my soule , that loathing the world with al the vanities therof , I may in the teares of true penitence , shewe the sorrow of my sin , and in the ioy of thy mercie , I may sing to thy glory . Amen . FINIS . Errata . First Consideration , Page 4 line 3 for looke vp the heauens , reade looke vp to the heauens . The second Consideration page . 12. line 4. for God reade good . The last page of the third consideration , the tenth line , for deuine reade dimme . 
A23100	----	The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers. Augustine, Saint, Bishop of Hippo. 1609 Approx. 147 KB of XML-encoded text transcribed from 147 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A23100 STC 953.5 ESTC S1048 19998750 ocm 19998750 23598 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23100) Transcribed from: (Early English Books Online ; image set 23598) Images scanned from microfilm: (Early English books, 1475-1640 ; 1719:26) The sinners glasse containing Augustines Ladder to paradise : with diuers meditations and prayers, both for morning and euening / collected out of Saint Augustine and other ancient fathers. Augustine, Saint, Bishop of Hippo. Pimm, Timo. [288] p. Printed by Iohn VVindet for John Budge, London : 1609. Dedication signed: Timo. Pimm. Signatures: A-M¹². Title and text in ornamental border. "This includes excerpts from the Liber de spiritu et anima but not from Speculum peccatoris and from the Scala Paradisi"--STC (2nd ed.). Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Religious life. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE SINNERS GLASSE . Containing AVGVSTINES Ladder to Paradise . With diuers Meditations and Prayers , both for Morning and Euening . Collected out of Saint Augustine and other ancient Fathers . LONDON Printed by Iohn VVindet for John Budge . 1609. To the vertuous and honorable Ladie , Anne Windsor , wife to the right honorable Lord Henry VVindsor . AFter I had collected certaine doctrines and Meditations , out of sundrie works of Augustine , to mine owne priuate contentment : In time following , some of my learned friends , by chance perusing and liking the order and method of them , it put me in comfort , to make them more knowne through the Englishing of them . And honourable Ladie , first out of that Booke ( vnder the name of Augustine ) intituled of the Spirit and Soule , I had according to mine owne purpose , disposed & framed 15. portions , or particulars out of many Chapters in that booke . They are especiall & easie teachings to many , that yet know not what themselues are , that thereby ( considering and beholding well of what they are made , and their substance , which is of the Soule and Body vnited , and yet falling too often at variance , will not be perswaded the one by the other ) they may , feeling their owne miserie by it , seek and desire higher after many diuine knowledges , which may keepe their soules and bodies in vnitie , and to bee at peace with God. Then for the Meditations , that follow , I gathered them out of that blessed man his woorkes , euery where when I thought which might mooue a godly minde : not setting downe whole Chapters neither , except foure or fiue , but parcels thereof : and contented partly with breuitie , as also some time in a chapter , meeting with the ignoraunce and corruption of that time , in praying to Saints : I left that part out , which inuocation is a sacriledge , not possible to haue any office allowed it in prayer through the whole scripture : but by the large authoritie thereof it is most forcibly extruded . And no doubt , but Augustine in his time found it so , lib. contra Parmenid . 2. cap 8. For he sayeth Christian men doe togither commend themselues in their prayers , but hee for whom none maketh intercession , but he himselfe for all : Hee is the verie , onely and true Mediator . And saith Ambrose , lib. de Isaac & anima , He is our mouth by which we speake to the father : our eye by which we see the father : our right hand by which wee offer vs to the father : otherwayes then by whose intercession , neither wee nor all the Saintes hath any thing with God. And I intend not , that these abstracts out of those prayers and meditations , vnto part of which I haue after my iudgment , applied some verses out of the Psalmes , shuld be vsed of any , for , or as in stead of their prayers , for that cannot bee , they haue beene long sithence offered vp by that holy man , they were his owne . But now they are to be taken as moouers & stirrers vp of others , to heauenly contemplation , contrition , and holy sorrow . Our perfect prayer with the duties thereto belonging , riseth of faith and knowledge which commeth by hearing and reading the Scriptures , whereby thorough the holy ghost , we are made able to seeke Christ , and so the inuisible father , who is not found elsewhere , but in Christ , that thus wee are come to haue a certaine communication with God , in which ( entred into the Sanctuarie of heauen ) wee haue to doe with three persons , As Gregorie Nazianzene vpon the Trinitie writeth . I cannot ( sayeth he ) thinke of one , but presently I am compassed round , with the brightnesse and glorie of three : Neither can I distinguish of three , but suddenly I am brought again to one . And so in our prayers it is with vs. Paul sayth thus Gal. 4. God hath sent the Spirit of his Sonne into our hearts , which crieth Abba father , which spirit so sent , proceedeth from the Father and the Son , and sendeth vs forth-with to call on the Father , through his Sonne . And also Rom. 8. That spirit in our hearts certifieth our Spirit , that wee are the children of God. And the same most holy 3. persons & one God , keepeth such an immediate course in our prayer , that no Saint in heauen can come betweene the holy ghost and our redeemer , to intreat him to heare vs , or to bee ioyned with him , or to bee in his stead for an in tercessor : his leue and worthinesse maketh vs worthy through his spirit to come to him our selues . As also that holy Spirit which is the cause that wee haue knowledge in the Scriptures , prompteth vs how to pray how to edifie , and how to answere our aduersaries , visible & inuisible . Moreouer most excellent and heauenly knowledge is learned out of the Scripture , in praise of which , and comparing it aboue all other learnings . Augustin saith , de doct . Christiana lib. 2. Whatsoeuer a man can learne without it if it be faultie , or offensiue , there it is condemned . If it bee profitable , there it is found . And when whosoeuer hath found , all things which elsewhere hee hath profitably learned , hee shall finde those things the more abundantly by much , which are learned no where else at all , but in the admirable highnesse and marueilous humility of the sacred Scriptures . Thus ( Madame ) signifying vnto you the contents of this briefe Collection , I pray to the Almightie to enlighten and direct you alwaies with his Spirit , to the increase of true honour through you in this life , and to crowne you with glorie in the life euerlasting . Your seruant to your honour dutifully affected . Timo. Pimm . A confession of our Sinnes . O Lord my God euerlasting & almighty Father : I acknowledge and confesse before thy holy and high Maiestie , that I was bred and born in sinne and corruption : and that since my birth I haue not ceased , nor doe cease dayly to transgresse thy commandements . In respect wherof . I cannot escape ruine and destruction according to thy rightfull iustice Notwithstanding , forasmuch as I am sory that I haue offended thée , and doe condemne both my ●elfe and my sinne : and forasmuch as it hath pleased thée to loue vs , euen when wee were thine enemies and for assurance thereof , to giue vs thy onely and wel be loued Sonne , our Lord Jesus Christ , to be a Mediator , and aduocate betwéene thée and vs , promising that wee shall obtaine whatsoeuer we aske of thée in his name . Vouchsafe O most louing God and mercifull Father , to pardon and forgiue me in his name , and for his sake : and not only to clense my heart from all vanity and vncleannes , but also to gouerne and guide me by thy holy spirit in all my waies , that I may liue according to thy holy and heauenly commandements all the daies of my life , to the glory of thy holy name , through the same thy welbeloued Sonne , So be it . Morning Prayer . O God and Father of our Lord Iesus Christ , whom no man knoweth but by thy speciall gift : grant that vnto the rest of thine excéeding great benefites towardes mée , this which is the greatest , that can bee bestowed vpon mankinde , may be added also , namely that as thou hast raised vp my body from fast and sound sléepe , so also thou wilt deliuer my mind from the sléepe of sinne , and from the darknes of this world : and after death restore the same body to life , as well as thou hast called it again from sléepe . For that which is death to vs , is but sléepe vnto thée . I pray and beséech thée , that through thy goodnesse , this body of mine may bee fellow and furtherer of all godlinesse to my soule in this life , so as it may also be partner with it of the endlesse felicity in the life to come , through Iesus Christ thy Sonne our Lord. For whose sake and by whom , thou giuest vs all good and wholesome thinges to our welfare , Amen . Euening Prayer . LOrd Iesus Christ , to whose vnconsumeable goodnesse we bee beholden for all things : which hast graunted the chearefull light of the day , vnto all men both good and bad to doe their businesse in , and mercifully giuen them the swéet stilnesse of the night , to refresh the powers of their silly bodies , and to put away the cares of their mindes , & to aswage their sorrowes : For so much as thou thy selfe performest all these things much more beneficially to them that loue thée , to whom thou giuest a farre greater light by the grace of faith , to doe all déedes of godlinesse by , then doth the shining of the Sunne vnto the world : Insomuch as thy promises neuer suffer them to faint , but the comfort of thy spirit putteth away all cumberances of minde , farre more effectually then any sleepe of the body . And the whole man resteth not more sweetly , or safely in any thing , then in thy mercy ( O deare Redéemer : ) I ●eseech thee , that if I haue done any thing this day through humaine frailty , & negligence , which hath offended thine eies , pardon it for thine wonted goodnesse sake , and grant therwithall that this night may be happy to mee , by thy prospering thereof , pure by thy preseruing of me , & safe from the nightly illusions of wicked féends , through thy protection , so as this sléepe may make both my body and mind more chearefull , and lusty to serue thee to morrow . Moreouer , because this life hath not one houre certaine , whensoeuer the euentide therof commeth and the long sleepe of the body groweth vpon mee , from which we shall not wake , till the dead rise againe at the sound of thine Angelles Trumpet . I beseech thee lighten thou then the eyes of my mind , so as I may not sleepe in euerlasting death , by the quenching of my faith , but rest in thee , to whom euen the dead are aliue ; Which liuest and raignest with the Father , and the holy Ghost , one God world without ende , Amen . Augustine his Ladder to Paradice . BEing busied on a certaine day with the bodily labour of hands , when I had begunne to consider of a spirituall mans exercise : Foure degrees or steppes suddenly offered themselues vnto my consideration , which were , Reading , Meditation , Prayer , and Contemplation . This is the Ladder of secluded men , of solitary men , wherewith they are lifted vp into heauen , it is a Ladder distinguished and noted but with a few degrees or stepps , and yet of an vnmeasurable , and incredible greatnesse . The first part of the which is stayed vpon the earth , but the vppermost part pierceth the clouds , and searcheth the secrets of the Heauens . These degrees or steps , as in names and number they are diuers , so in order and number they are distinguished· Whose properties and benefites , surely euery of them , what they may bring to passe in vs , How betweene themselues they differ and excell , if any one would throughly consider , whatsoeuer labour or study he shal bestow in them , be shall briefely and easily thinke and thinke againe vpon them , in regard of the greatnesse of their profite , sweetnesse , and delight . For Reading is a diligent and earnest looking on the scriptures , with a bending and strayning of the mind . Meditation is a studious action of the minde searching out the knowledge of the secret truth , by the leading of ones owne and speciall reason . Prayer , is a deuout intention of the minde to God , for the putting away of euill things , and the obtaining of things that are good , Contemplation , is a certaine lifting vp of a stayed minde to God , tasting the ioyes of eternall sweetnesse . A discription of the parts and duties of those foure degrees . THerefore the discriptions of the foure degrees assigned it remaineth that wee should sée their parts and duties . Reading searcheth . Meditation findeth . Prayer sueth or maketh intercession . Contemplation , féeleth or tasteth . Wherevpon the Lord himselfe , saith . Seeke and ye shall find , knocke , and it shall bee opened vnto you . Seeke by reading and yee shall finde in meditating . Knocke ye by Prayer , and it shall bee opened to you in contemplation . Reading setteth the mouth as it were to sound meate . Meditation cheweth and breaketh Prayer obtayneth tast . Contemplation is the same sweetnesse which gladdeth and comforteth . Reading is in the barke or shell , Meditation in the fat . Prayer in the supplication of desire . Contemplation in the delectation of gotten sweetnesse , which that it may appeare more plaine , I will apply one example out of many . I heare in reading , Blessed are the cleane ' n hart for they shall see God. Beholde a short sentence , but swéet and manifolde in knowledge . I come ouer and beside to the feede of the soule , as it were of a Grape , the which thing after the soule hath diligently séene into it sayth within it selfe , may there be any good ? I will come to my heart and will try if happely I may vnderstand and finde this cleannesse , for this thing is precious and worthy to bee 1 wished for , the possessors of which are called Gods , to whom is promised the sight of God , which is eternall use , which is commended with so many testimonies of holy scriptures . Therefore destring this thing more plainely , to be expounded to it selfe , it beginneth to chew and breake this grape , and putts it into the presse , vntill it mooueth reason to search out , whether this cleannesse so precious and worthy to be wished for , can be , and how it may be bad . The office of Meditation . THEN commeth Diligent and earnest Meditation , it farieth not behinde , it hath not any thing in the superficie or outside of another , it pitcheth foote , it pierceth the inward parts , it seeketh euery corner , it considereth beedely , that he hath not sayde , Blessed be the cleane in body but in minde : because it sufficeth not to haue harmeles hands from euill worke , but that also we should bée ●lensed in mind from wicked thoughts . Which is confirmed by the authority of the Prophet saying . Who shall ascend into the hill of the Lord , or who shall rise vp . in his holy place : euen he that hath cleane hands and a pure heart . Also this Meditation , it considereth this cleannesse of heart which the same Prophet would Thinke also how carefull blessed Iob was in keeping this , who said , I haue made a couenant with mine eyes that I would ●ot thinke any thing of the Virgin. See how much the holy man strayned himselfe , who shut his eyes least hee should behold vanitie , lest by chance vnawares hee should respect that , which afterwards inwardly he might desire . Afterward and after such sort that the prophet hath entreated of the cleannesse of the heart , he beginneth to speake of the reward thereof . How glorious and delectable a thing it would bee to see the face of the Lord so long wished for , beautifull in fairenesse aboue the Sonnes of men . Now not abiect and base not hauing a hope with which his mother cloathed him , but arayed with a robe of immortality , and Crowned with a diademe , with which his father hath crowned him in the day of resurrection and glory , the day which the Lord hath made . Meditation thinketh , that in that vision , there shall bee that fulnes of which the prophet speaketh . We shall be satisfied when thy glory shall appeare . Doe you not percerue how much lie our hath flowed out of a little grape , how great a fler is risen out of this sparke , and how much this little text is extended in the same Meditation . Blessed bee the cleane in heart , for they shall see God. But how much yet might bee extended or enlarged , if any one should come that hath proued such things ? For I feele that the well is déepe and I in these things vnskilfull , I haue scantly sound a vessel , in which I might draw vp few things The soule inflamed with these lights , sacrificed with these desires , the Alablaster box of sweete oyntment broken , beginneth to sauor , not of tast , but as it were of an odoriferous sent . Of this the soule doth gather , how swéet a thing it is , to féele the experience , whereof it hath knowne Meditatiō to be so pleasant . But what shall the soule doe , it burneth with desire to haue it , but it doth not find in it selfe , how it may haue it , and in how much more it searcheth , the more greatly it desireth , whilst it setteth before it meditation , it setteth before it also sorrow , because it vnderstandeth not the sweetnes which Meditation sheweth to be in the cleanesse of heart . For it commeth not of reading and meditating to vnderstand this , sweetnesse , except it bee giuen from aboue , for to reade and meditate , is as common to the euill as to the good . And those Philosophers of the Gentiles by the leading of reason found out in what the ch●efe of true goodnesse consisted . But because when they had known God , they glorified him not as God ( but presuming on their ●wne power , they sayde bee will magnifie our owne tongues , our lipps 〈◊〉 our owne ) they deserued not to vnderstād what they might see . They vanished in their owne thoughts , and their wisedome is devoured , which humane study of discipline had bestowed vpon them , not the spirit of wisedome , which onely giueth true wisedome , which is to say , sauory knowledge , which when it is , in whomsoeuer that inestimable sauor gladdeth and comforteth . And of that it is said , wisedome doth not enter into a malicious soule . For this is of God alone , and as God had giuen the office of baptizing to many , yet in baptisme he hath retayned to himselfe onely , the power and authority of forgiunesse of sins Wher vpon John hath sayde of him distinctly ▪ this is hee which baptiseth in the holy Ghost . And of him we may say , this is he which giueth the tast or sauor of wisedome , hee maketh knowledge sauory to the Soule . For truely speech is giuen to many : Wisedome to a fewe , the which the LORD distributeth to whom hée will and how he will. The office of Prayer . BVt the Soule perceiuing of it selfe , that it cānot atta●ne to the desired swéetnesse of knowledge & experience , & by how much the more it commeth to the secret heart , by so much the more God is exalted , it humbleth it selfe vnto prayer saying . Lord which art not seene but of cleane hearts , I haue searched in reading , I haue sought in me●itating , how true cleannesse of heart may be had that by that meanes I might know thee . I did seeke thy face O Lord , thy face O Lord did I séeke . I haue long meditated in my heart , and in my meditation the fier waxed not . and my desire more to know thee , whilst thou breakest to me the bread of holy scripture , and in the brea●ing of bread , in which then art more knowne . And how much more I know thee , I long the more to knowe thée , not in the barke of the letter , but in the sée●ng of practice and experience . Neither do I humbly aske this O Lord , for my merits , but for thy mercy . Because I confesse I am vnworthy and a sinner , but yet the dogs doe eate of the crums that fall from their masters table . Giue me O Lord an earnest of the inheritance to come , at least one droppe of heauenly raine , wherwith I may coole my thirst , for I burne with great desire . The office of Contemplation . WIth these and such burning speeches , the soule doth inflame her desire , like as shee doth shew her affection . With these incantations shee calleth vpon her bridegroome . But the Lord whose eyes are vpon the righteous , & his eares open only vnto their prayers : euen those their prayers he tarteth not for , vntill they shall end their speech , but interrupteth the middle course of their prayer and making speede offereth h●mselfe , and compassed about with the dew of heauenly sweetnesse , meeteth the longing soule , and annointed with excellent oyntments refresheth the wearied soule , comforteth the hungrie , fatneth the poore , maketh it forget earthly things , quickneth it vnmindfull of it selfe , in strengthening it meruailously . And as in certaine carnall and fleshely pleasures , carnal concu●iscence doth so much ouercome , that it loseth all the vse of reason : So of good right , worthyly in this supernal Contemplation , carnall & fleshly motions are quite consumed and swallowed vp from the soule , so that the flesh may contrary or gain say the soul in nothing & man become altogether spirituall . Signes of the holy Ghost comming to man. O LORD how dost thou appeare when thou wilt doe these things , and what signe of thy comming ? Whether are déepe sighes and teares witnesses and messengers of this comfort and gladnesse . If it bee so , this is a new meaning , and an vnusuall signe For what agreement is there of comfort to sighes , of gladnesse to teares : but yet if these are to bee called teares , and not rather the ouerflowing aboundance , of the inward dew powred vpon , and a signe of an inward washing , and an outward clensing . Like as in baptisme of Children , by the outward washing is signified and figured the inward washing of the soule , so here the inward clensing goeth before the outward washing . O happy teares by which , the inward spotts are purged , and by which the burning flames of sinnes are quenched . Blessed are you that so mourne , for you shal reioyce . O soule acknowledge thy Bridegroome with teares , imbrace thy long wished for . Now bee drunken with the flowing streame of pleasure , sucke milke and hony from the breast of his comfort . These be the cleane giftes and comforts which thy Bridegroome hath giuen thee , which are sobs and teares . He bringeth to thee drinke with teares in measure these teares are bread to thee day & night : bread truely strengthning mans heart , swéeter then honny and the honnies Combe . O Lord if these teares bee so sweete which are stirred vp through the remēbrance & desire of thee , how sweet shall the ioy bee conceiued , by the open and m●nifest sight of thée . If it bee so sweete to weepe for thee , how sweet will it be to bee glad and reioyce with thée . But why doe we set forth in common , these secret conferences of that ? Why doe we endeuor to expresse eternal affections in common words The vnexpert vnderstand not such things in the booke of experience : whom the same annoynting teacheth . And other wayes the outward leter profiteth not the reader any whit . Litle sauory is the reading of the outward letter , except it can take the exposition and inward sence from the heart . How the Soule remaineth , the feruency of the holy Ghost ceasing for a time . O My soule wee haue a great while prolonged speech . It were good for vs to be here with Peter and Iohn , to beholde the glory of the Bridegroome and to tarry long with him . But I would to bee made here , not two or thrée tabernacles , but one , in which wee might bee together , and take delectation together . But as the Bridegroome saith let me depart , for now riseth the morning , thou hast receiued the light of grace , and the visiting which thou didst desire . Therefore the blessing being giuen , the sinnow of the thigh mortified , and the name changed from Iacob to Israel , the bridegroome long wished for , withdraweth himselfe for a little time . He withdraweth himselfe aswell from the foresaid vision , as from the swéetnesse of the Contemplation , notwithstanding hee remaineth as much as to gouernment , as much as to glory , and asmuch as to peace and vnity . Here is rendred a cause why the feruency of the holy Ghost leaueth the Soule a little time . BVt thou maiest not be afraide Spouse , nor dispaire , neither thinke thy selfe dispised although the Bridegroome withdraw his face from thee a little while : All is wrought for thy good , and of his comming and going away thou gettest profite . Hée commeth to thy comfert , he goeth away as a warning to take héed , least the greatnesse of consolation should heaue and puffe thée vp , least if alwayes the Bridegroome should be with thée , thou shouldest begin to contemne thy fellowes , and attribute such continual visiting not to grace , but to nature . But the Bridegroome giueth this grace to whom hee will , and when hee will , it may not bee possessed by right of Inheritance . It is a common prouerbe that too much familiarity breedeth contempt . Therefore he goeth away least by too much continuance he should be contemned , and being absent hee might be the more wished for : and the more wished and desired , he might the more ardently bee sought for . Moreouer what is present life , which ( in respect of future glory , that shal be reueled to vs ) is like a riddle , by which now wee know in part . For wee haue not here an abiding Citie , but we séeke one to come . Therefore wee should not esteeme banishment for a country , a token for a great sum of money . The bridegroome commeth , likewise he goeth away , now bringing comfort , then changing our generall state with infirmity , a little while hee suffereth vs to tast how swéete he is , and before we can fully féele it , hee withdraweth himselfe , and so as it were with spread wings houering ouer vs , prouoketh vs to flie , as though he would say . Behold you tast a little , I am swéet , if you will fully bee satisfied with this swéetnes , run yee after me in to the swéete sauour of my oyntments hauing your harts lifted vp , where I am , on the right hand of God the Father , where you shall see me , not by a glasse or in a ridle , but face to face , and where your hearts shall reioyce fully , and your ioy no man can take from you . A care and diligence of the Soule that it be not altogether forsaken of God. BVt take héede thou Spouse how the bridegroome may turne away himselfe from thee . Hee goeth not far , and though thou séest not him , yet he full of eies séeth thee before & behind ▪ thou canst neuer hide thy selfe frō him . He hath also about thee spirits , his messengers most witty , and prudent spies , that they should marke how ( the Bridegroome absent ) thou behauest thy selfe , and might accuse thée before him ; If they perceiue and finde in thée any signes of wantonnesse or scurrility , this Bridegroome is ielous , i● thou entertaine an other louer , if thou fancy to please others , he will presently seperate himselfe from thee , and cleaue to other yong ones . This bridegroome is delicate noble and rich , goodly to beholde in beauty aboue the Sons of men . And therefore hée doth not vouchsafe or thinke worthy to haue any other then a beautifull Spouse . If he see in thee a spot or a wrinkle , presently hee turneth away his face . He cannot indure any vncleannesse . Therfore be thou chast , be thou modest and humble , that so of thy Bridegroome thou maist desire often to be visited . The office and effects of euery one of the degrees by repetition . THerefore that those things that are difficultly spoken , ioyned and vnited together , may séeme the better , let vs gather ( by repetition ) the summ● of such thinges spoken of before , like as that before noted , may be séene in the foresaide examples , how those steppes and degrées may agrée together , and as ioyntly and seuerally they may surpasse or excell eyther other . For reading as it were a ground worke and chiefe meane ; first offereth it selfe , and in matter being ministred sendeth vs to meditation And then Meditation diligently inquireth , what is worthy to bee sought for and as it were digging , findeth treasure and sheweth it . But when it cannot obtaine of it selfe , it sendeth vs to Prayer Prayer lifteth vp it selfe with all vehemency , when it findeth by the sweetnes of contēplation , the treasure worthy to bee desired . Comming to this , when it moistneth the thirstie soule with the dew of heauenly swéetnes , it rewardeth the labour of these thrée before . So then reading is an outward exercise Meditation an inward perceiuing . Prayer a desire , and Meditation aboue al sense . The first degrée is of beginning , the second of profiting , the third of deuoutnes , the fourth of blessednesse . But these degrées , are so linked together , and are so seruiceable , in supplying helpe one to another , that those going before without those that follow , profite little or nothing , and those that follow without those that goe before , seldome or neuer profite . For what profiteth it to vse the time with continuall reading , to run ouer the great acts & writings of holy men , except in breaking and chewing on them , wee may sucke the iuyce and passe it through in swallowing it , euen to the most inward part of the heart , that out of them wee may diligently consider our state or order of life , and study and indeuor to doe their workes ▪ whose déeds and writings we couet to reade often . Bubow shall wee conceiue these things in minde , or how may wee take héede , least in meditating on some of them falsly , and vainely , wee should passe the bounds set downe of the holy Fathers , except first we shall be instructed by reading or by hearing , for bearing after a certain manner belongeth to reading . Whereupon wee were wont to say , not only to haue read those books which we read to our selus and others , but also those which we haue heard of our Masters . Also what profiteth it a man when he may perceiu what may bee done by meditations , except he getteth helpe by prayer , and Gods grace to obtaine to them . Euery good gift and euery perfect gift , is from aboue , comming from the Father of Lights , without whom we can doe nothing . It required prayer of the Samaritane woman , when he said , if thou knewest the gift of God , and who it is that sayeth to thée giue me drinke , thou wouldest haue asked of him , and hée would haue giuen thee water of life . The woman hearing this , ( as if she had beene instructed by reading ) meditating in her heart to bee good and profitable for her to haue this water : Therefore inflamed with desire of hauing it , turned her selfe to prayer , saying , Sir giue me of that water , that I may not thirst , neither come hither to draw . Note the hearing of the word of God , and the meditation vpon it , incited or stirred her vp to prayer . For how might she bee carefull and earnest to aske , except first meditatiō had moued her ? Or what had meditation going before profited her , except prayer following did shew what she had requested to attaine to . Therefore to the end that meditation bee profitable , it behoueth that deuout prayer should follow , the effect of which is as it were the swéetnesse of Contemplation . Here are declared all these degrees so to bee conioyned , that they are inseperable . OVt of these we may gather the reading without meditation is barren . Meditation without reading is erroneous . Prayer without Meditation is nothing earnest . Meditation without prayer vnprofitable . Prayer with deuoutnesse and obtainer of Contemplation . The obtaining of Contemplation without Prayer is very rare or miraculous . For God of whose power there is no number or ende , and whose mercy is aboue all his workes , readeth vp Sonnes to Abraham out of fiue stones , whilest or as yet hard and vnwilling , hee bringeth them together to assent , that they may be willing . And so as prodigall ( as it is a cōmon saying ) he draweth the Oxe by the horne , whē not called he putteth in himselfe . Which thing , and if when wee reade to happen to some men , as to Paule and some others , yet notwithstanding wee ought not as in a manner of tempting God , to take vpon vs diuine things , but to doe that which belongeth vnto vs , that is to read and to meditate in the law of God To pray to him that he wold helpe our infirmities , and consider our imperfections . Which hee teacheth vs to doe , saying , aske and yee shall receiue , séeke and yee shall finde ▪ knocke and it shall be opened vnto you ▪ For now the Kingdome of heauen suffereth violence , and the violent taketh it by violence . Sée if the properties of the foure degrees aforesaid , in their agreeable distinctions , can bring to passe how they may agrée together , and what euery one of them may effect , or accomplish in vs. Blessed is the man whose mind is at leasure , from other businesses , hee alwayes desireth to be exercised in these foure degrées , who , althings that he hath being solde , buyeth that fielde in which lyeth hid the treasure long wished for Marke yee and consider how swéete the Lord is . Who that is exercised in the first degrée , héedful & circumspect in the 2. deuout in the 3. & in the 4. lifted vp aboue himselfe , he doth ascēd by these ( which he hath disposed & set in order in his heart ) frō vertue to vertue vntill hee may sée the Lord of Lords in Sion . Blessed is he to whom it is grāted to remaine in this highest degrée , euen a small time , for he may truely say , behold I féel the grace and fauor of God , behold I contemplate with Peter and Iohn , behold with Iacob I am often times delighted with the imbracings of Rachel . But let this man beware , least after this Contemplation in which hee was lifted vp to heauen , hee fall downe by any disordinate occasion , into the bottomlesse pitt , nor after that visiting ended , he bee turned into lasciuious déeds of the world , and inticements of the flesh . When in truth the weake sight of mans minde , cannot long indure the brightnesse of the true light , let it descend easily & orderly , to some one of the thrée degrées , by which it had ascended , and by course & turne , now in one , now in another , it may stay , as in consideration of the place and time , then is it by so much the nearer to God , by how much it is the further from the first steppe or degrée . But alas ●he fraile and miserable condition of man ! beholde wee apparantly sée by the leading of reason , and the testimonies of scriptures , the perfection of good life , to bee contained in these foure degrées ; And in these spiritual good things mans exercise ought to bee imployed . But whois he ? and we wil praise him . To wil is present with many , but with a few to performe , and would to God wee were of that few . Foure Causes which draw vs from these foure degrees . BUT there are Foure causes which draw vs often times frō these foure degrées , that is to wit , vnauoidable necessity . Commodity of honest businesse . Humane infirmity , and worldly vanity . The first excusable , the second tolerable , the third miserable , the fourth culpable . For those whom such cause withdraweth from a holy purpose , had béene yet better not to know the glory of God , ( then known ) afterwards to goe backe . What excuse shall we haue for sin ? for iustly can the Lord say what should I haue done for thee and haue not done it . Thou wast not and I haue created thée , thou hast sinned , and madest thy selfe the seruant of the Diuell , and I haue redéemed thée , thou diddst runne a race of the world with the wicked , and I haue chosen thée . When I gaue thee grace in my sight & would make an abiding with thée thou despisedst me , and not onely hast cast behinde thée my wordes but my selfe , and hast walked after thine owne concupiscenses But O good God , gentle and méeke , a swéete friend , a wise councellor , a strong h●lper , how vain how rash is he that renounceth thée , that putteth back so milde and quiet a guest from his owne heart . O vnhappy and dangerous change , to put away his Creator and to receiue hurtfull cogitations . Yea that secret seate of the holy Ghost , the secret of the heart , which a litle time before , bent and applyed it selfe to heauenly ioyes , so suddenly to bee suppressed with vncleane thoughts and sinnes . The stepps of the Bridegroome are but yet fresh in it , and now adulterous desires are let in . It euill beséemeth and t is a filthy thing , the eares which euen now heard the wordes , which are not lawfull for man to speake , and so soone to bee inclined to heare fables , and slanders , the eyes which euen now were baptised with holy ▪ and deuoute teares , so suddenly to be turned to beholde vanities , the tongue which euen now swéetly song the wedding song , which had reconciled the Bride & her bridegroom , with eloquent perswasions , and now lead her into the tauerne again , to bee turned into vaine spéeches , to scoffing and scurrillity , to forge deceits , and to report euill . Lord be it far from vs. But if it happen we slide into such falts through humaine infirmity , we should not then dispaire , but let vs runne backe agine to that milde and mercifull Phisition who taketh the simple out of the dust , and lifteth the poore out of the myre , and which will not the death of a sinner , he will againe cure vs. Let vs pray God therefore , that those impediments which wtdraw vs from his Contemplation , that for the present he will mitigate them in vs , and hereafter vtterly take them from vs. Who bring vs by those foresayd degrées from vertue to vertue , vntill wee sée the God of Gods in Sion . Where the Elect shall not receiue the swéetnesse of Divine Contemplation droppe after droppe , but ( incessantly replenished with the riuer of pleasure ) shall haue that ioy which no man shall take from them , and peace , not subiect to any alteration , peace into it selfe . Amen . THE SINNERS GLASSE . CHAP. I. How God gaue the soule to Man. IN the beginning , God on the sixt day , gaue to man and woman reasonable soules , such as continually hee breatheth into euery one in their creation . My Father sayth Christ , worketh euen till now , and I also worke . The flesh is begotten of the flesh . But one soule begets not an other . Touching all other liuing creatures , it is saide in the first of Genesis . Let the waters bring forth , &c. And let the earth bring forth liuing creatures , &c. But neither the water nor earth bringeth forth the Soule , for God inspireth that into man. And man hath not originall sinne , by reason of the soule , but by the flesh , from whence the soule is made guilty of the first fault , or original sinne , which the flesh draweth or powreth into the soule , with which flesh the soule is vnited in person , although differing in nature , for the acts & déedes of the body are of one sort , and the actions of the soule of another . And yet notwithstanding the vices of the body may charge the soule . Because the Soule was giuen to that ende that it should correct the vnlawfull motions of the flesh , whether they happen by negligence or ignorance . which cannot be excused . Like as when the scholler or seruant by the negligence of the teacher or master doth offend , the teacher or master cannot bée without blame : So no lesse can the soule bée blameles , when it ought to gouerne and cause the flesh to obey . CHAP. II. A distinction between the spirit and the soule . THe Soule and the spirit although they bee two wordes , and names , it is not to be vnderstoode , that they are of seuerall essence or being in a man but are clearely one essence , and substance , as selfe one of pure nature , for in these two words , as there is not vnderstood a double substance , yet in them , there is a difference to be noted , by a double force ▪ of the same essence or being in a man. As thus the spirit is taken as the higher , and the soule is taken as the lower , or inferior part . The soule , in that it is a liuely , and an euerlasting thing , and maintaining life , in the body , is reckoned as it were the lower part . But the spirit in that it is spirituall , flyeth vp to the highest , and is serued from the Soule , that it might be vnited to God : because as it is written , that cleauing to God is one spirit with him . Happy is that diuision , of the spirit from the soule , and maruailous , which beeing lifted vp vnto the Lord , is transformed into his Image . And thus , at that present & instant lifting vp of the Spirit , the soule which is the inferior part , is most quietly in peace ▪ and great tranquilitie . And the spirit which is the higher and purer part , is exalted into excellent glory , and reioycing . My soule , saith the virgine , doth magnifie the Lord , and my spirit reioyceth in God my Sauiour . Men may perceiue , being touched by the word of God , either in their sorrow and contrition ( being cast downe by the power of the same word ) or comforted therby , how the soule and spirit are deuided . For as the very truth saith , the word of God is quicke and of great force , more piercing then the two edged sword , euen reaching out to the diuision of the soule , and the Spirit . So that no diuision amongst men is so much to bée marueiled at , as when that which is essentially one , and indiuideable , should be parted in it selfe . Now before that this soule and spirit doe leaue our bodies , we must consider and vnderstand an other spirit , a leaged by the Apostle , which is the grace of the holy spirit , the which the Apostle doth pray that it may remaine in vs sound , and whole , because that spirit doth flie from that which is fained , and remoueth it selfe from the thoughts which be wtout vnderstanding . Therefore with continuall Meditation , wee should exercise our selues and consider our miseries and wants , our labours and sorrowes . For we entred into this life with mourning , and liue in it with trauell , and must againe put it of with paine and feare . Therefore wée ought to thinke , how short our life is , how fraile a life it is , how certaine it is that wee shall die , and how vncertaine the howre of death is . Let vs cōsider with how many bitter griefes life is mixed , if any thing bée swéet and ioyfull , in the way of this life fanning on vs , how deceitfull it is , and to bée suspected : how vnconstant and transitory it is , whatsoeuer the loue of this world bringeth forth , whatsoeuer shew or temporall brauery it promiseth . On the other side , let vs consider , the pleasant beauty , and swéetenes of our heauenly coūtry . Let vs take heede and well weigh from whence wee are fallen , and where we lie , what we haue lost , and what we find : that on both parts wee may vnderstand , how much wee ought to mourne and lament in this exile , and banishment . And then hereupon it is that Salomon saith , he that setteth before him knowledge , setteth before him sorrow . Because , by how much the more a man knoweth his euils , by so much the more hee hath cause and ought to sigh and grone . CHAP. III. How man is made to the Image of his creator . THe reasonable soule & belonging to vnderstanding , is made according to the Image & likenes of God that it may know the creator by his Image , & loue him because of his likenes : for according to the image of God , it hath reason , and according to his likenes it hath loue or charity , for as the creator which created mā according to his own Image , is charity good and iust , pacient & méek , pure and pitiful with other notable and holy vertues read of him . So a man is created , that hée should haue charity , that hée should bee good and iust , patient and méeke , pure and pitifull . Which vertues , any man , by how much the more hee hath them in himselfe , by so much the nearer he is to God , and beareth the greater likenes of him his Creator . But if any man , by the wrong wayes of vices , and the crooked turnings of euils , doth out of kinde , wander from this most noble likenes of his creator , then it shall become of him , as it is written , A man when hee was in honor did not vnderstand ▪ &c. for what greater honour may there bee to a man , then to bee made according to the likenesse of his creator , and to bee adorned with the same robes of vertues , that he is of whom it is reade . The Lord is King , and hath put on glerious apparell , &c. Which is , that he is glorified with al the shining of vertues , and garnished with the honour of all goodnesse . What greater disgrace may there be to man , or vnhappier misery , that this glory of his Creator being lost , hee should slide and fall into the deformity , and vnreasonable similitude of a bruite Beast . Wherefore let euery man , more diligently haue his minde fixed , into the excellencie of his first state and condition , and acknowledge in himselfe , the most worshippfull Image of the holy Trinity : and striue with himselfe , to obtaine the true honour of the diuine likenesse , by the noblenesse of good conditions , and maners , and the exercise of vertues , that when hee shall appeare , what he is , then hee may shew himselfe , like vnto him that maruailously made him to his likenesse in the first man , and more marueilously renued him in the second . CHAP. IIII. That the soule is no part of God. THe soule is no part of God , the mutability into which it runneth proueth that , for God is immutable , or vnchangeable . The soule is often changed , by reason of sinne , and sometime changed by reason of paine , and being damned , becomes most miserable . Yet nothing may hurt it , but when it departeth from God. It departeth , when it sinneth , wherupon the miserable runnagate frō God , is tormented . Seuered from one , it is scattered into many things , and by reason of the intemperance of it , is made as it were sicke , and corrupt , and is become discomfited , and grieued . Therefore the bodily senses ( the memory béeing distempered or disturbed ) are disquiet and heauy , they are made féeble , and dismaide . Then the flesh doth suffer , then faintings begin , and violent death houereth about . Surely a man turned from God by sinning , is froward , and vnfortunate , because he disagréeing with God , is also at discord , and discontent with himselfe , and bringeth paine of himselfe into himselfe . CHAP. V. That the soule is immortall . A Man consisteth of body and soule , and whatsoeuer is séene , with these bodily eyes , is made for the body , the body for the soule , but the soule for God : that when the body returneth to the earth , out of which it is taken , the spirit may returne to God , who gaue it . The soule giueth life to the flesh , when it commeth , ( no other wayes then the Sunne giueth light to the day ) and it causeth death when it departeth : yet death dooth not consume the body and soule , once ioyned togither , but parteth them vntill both of them come againe , to their first originall or beginning . And least any man should thinke , the soule to be consumed by the death of the body , let him heare what the Lord saith in the Gospell : Feare ye not them ( sayth he ) which kill the body , but the soule they cannot kill . CHAP. VI. Of the loue and friendship betweene the body and the soule . WOnderfull is the fellowship of the flesh and the soule , the breath of life , and the clay of the earth : for thus it is written , God made man of the clay of the earth , and breathed into his nostrels , the breath of life , giuing to him sense , and vnderstanding , that by sense , hée should quicken the clay assotiated to him : and by vnderstanding , he should rule and gouerne it , and by that vnderstanding , hée should enter inwardly into himselfe , and behold the wisdome of God ; and that by sense , hée should goe forth , and behold the workes of his wisedome . By vnderstanding hée hath enlightened man inwardly , and to sense he hath abroad , beautified , and made things so faire that man might find delight , and recreation in both of them : felicity inwardly , and outwardly : and abroad pleasure and gladnesse . But because the outward good things canot indure long : man is commanded to returne from them , to things inward , and from those inward things , to ascend to higher matters . For , of so great a dignity , is the state and condition of man , that no good thing , besides the chiefe good , may suffice him . It is very miraculous , that such diuerse & contrary things , one frō the other , might conioine together in one . Neyther lesse maruaylous is it , that the euerlasting and liuing God , hath ioyned himselfe to our molde and clay , that God and clay should bee vnited together , so great a highnesse , and so much basenesse : for nothing is higher then God , and nothing more base then slime and clay . Maruaylous was the first coniunction , and maruailous the second , nor lesse maruailous shall the third bée , when men , Angells , and God , shall bee one spirit . For with the same goodnesse is man good , with the which the Angels are good , and with that selfe goodnesse , both , and either of them are blessed . If so it bee , that both doe desire the same thing , with the same will and the same spirite . For if God could ioyne such a differing and vnlike in nature , as is of the flesh and soule , to bée of one league , confederacy and friendshippe , no doubt , it is as possible for him , to exalt and extoll a reasonable spirite , to the partaking of his glory , which is brought lowe , euen to the company of an earthly body , that the same body being gloryfied , it may bee to it a glory , which was a burthen , yea euen to the fellowship of those blessed spirits , which haue continued still in their brightnesse and purity . Very certainely the most highest hath created man to that purpose , of his onely and méere loue , without any necessity , that hee might become partner of his happinesse , If therfore so much ioy , and so great gladnesse , is in this temporall life , which consisteth by the presence and company of the spirit , in a corruptible body , then how much more gladnesse , and ioy shall there be in the eternall and euerlasting life , which consisteth by the presence of the Godhead , in a reasonable spirite . Therefore let the body bee subiect to the soule , and the soule to GOD , and it shall be one spirite with him , so that it remaine in humility , and acknowledge the grace and fauour of him the Creator of it , by whom it is to be exalted and glorified . CHAP. VII . For what cause the soule is vnited to God. IT is his commaundement , that wee should abide in his loue , Abide you , saith hee , in my loue : For my loue he hath coupled man vnto him that hee should haue him alwaies , and should euer remaine in him , delighting , reioicing , and magnifying of him , and in him . Man is coupled by loue vnto his Creator : for it is the onely bond of loue , that bindeth them together . By the loue of God , all of vs cleaue vnto him : by the loue of our neighbor , we are all one together , that the goodes of all should become the goodes of euery one , and whatsoeuer any one hath not of himselfe , hee should possesse it by another . Charity and loue is the way of God to men , and the way of men to God : for through loue God came to men , hée came into men , and hee was made man. By charity and loue men loue God , they chuse him aboue all thinges , they flie vnto him , and liue to him . So familiar is charity with God , that hée will haue no abiding place , where Charity is not . Then if thou hast loue and Charity , then hast God , because God is charity . CHAP. VIII . A perswasion to loue God. WRetch that I am , how much ought I to loue my Lord my God , who made mée when I was not , redéemed me when else I had béene lost , and perished . I was not , yet hee made me of nothing , neither stone nor trée , nor birde , nor any of the brute creatures . But his pleasure was to make me a man , he gaue mee life , senses and discretion . I had perished , hee descended to mortality , he tooke vpon him mortality , hée suffered his passion , hee ouercame death , and so restored mee . I had perished , and had béen cast away , because I was solde in my sinnes . Hée came after mée to redéeme mée , hée weighed the price of his precious blood for mee , and by that meane brought mee backe from exile , and redéemed mée from bondage . Also hee called mée by his name that the memoriall of him should alwaies bée with mée . He annoynted me with the oyle of gladnesse , with the which hée was annointed , and that of Christ I should bée called a Christian . So his grace , and mercy , hath alwaies preuented me . Hée my God hath often deliuered mée from many perils , and dangers . When I erred , hée led me forth of it . When I was ignorant , hee taught me . When I sinned , bee corrected mée . When I was sadde , hée comforted me . When I dispaired , be strengthned me againe . When I fell , he reared me . When I stood , hée helde mée . When I went hée ledde mee . When I came , hée receiued mee . This and many other things , my Lord my God , did for mée , of which his goodnesse , swéete it is to mée , euer to speak of , alwayes to thinke of , and alwaies to giue him thanks for . And I desire him , that for all his benefites , I may for euer prayss him , and loue him : for as he is an aider to euery one , filling and satisfying euery one , hauing care ouer all , and aswell prouident to euery one , as to all : so I sée him wholy busied for my safety . So that if I will regard mine owne safety : hée is as though forgetfull of all men , and would attende onely on me . He sheweth himselfe euer present , offereth him selfe euer ready , if hée might finde mée ready . Whither soeuer I turne my selfe he forsaketh mée not , except I first forsake him . Whersoeuer I will be , hée departeth not because he is euery where . So that wheresoeuer I goe I may find him , with whom I may be . Likewise , whatsoeuer I shall doe hee standeth by , as if he were a cōtinuall ouerséer of all my thoughts , purposes , and déedes , When I doe diligently consider these thinges , I am confounded , both with fear & great shame , because I beholde him euery where present with me , séeing into all my secrets , for there bee many things in mee before his eyes , of which I am ashamed : and for which I greatly feare to displease him . Neither haue I for al these things anything to render him , but onely I will loue him , for there is nothing better , or more becomming then to render that by loue , which was giuen for loue . CHAP. IX . Of the inward sense , and the outward . THere are two senses in man , one inward , and an other outward , and eyther of them hath his good , in which it is recreated and comforted . The inward sense is refreshed & comforted in the contemplation of diuinitie : the outward sense , in beholding of matters belonging to men . Wherefore God was made man , that hée might make blessed the whole man in himselfe , and that the whole conuersion of man , might be to him , and that all the loue of man should bée in him . But this is al the good of man , that whether hee should goe in , or goe out , hee should finde comfort in his maker , comfort abroad in the flesh of his Sauiour , comfort inwardly in the Godhead , and diuinity of his creator . But there is an euill following this great good , because ( the good lost that was within ) the soule is gone forth to straying goodes that are abroade , and made a couenant with the delights of the world , reposing vpon them : not regarding the absence of his inward good , in that that hee possesseth his consolations in strang goodes . For whilest the outward carnall sense vseth his good , the inward sense of the minde , lyeth as it were asléepe , for he doth not know the goodes of the inward sense , which is taken and insnared , with the iolity of outward things . For he that delighteth in the flesh , liueth and abideth therin , fléeing the griefes and sorrowes thereof , by all possible meanes ▪ but of the woundes of the soule hée is vtterly ignorant , neyther séeketh hee any remedy for them . But here in this world , if he be not clensed of that fleshly sense , the same flesh being put off , the soule shal féele the paines of those wounds , it hath receiued by the pleasures of the outward sense , in what worldly thinges soeuer . CHAP. X. That a man may know how hee is disposed to good or euill . THere be two things necessary to vs , by which wee should know our selues , that is to say , how wee are disposed to euill , and how to good . Prone wee are to euill , and if the mercy of God kéepe vs not , likely we are of our selues to fall into euery vice : nor to rise from them , except the mercy of God follow vs at hand , to holde vs vp . The Prophet well knew this when he said , Thy mercy O Lord , is before mine eyes , which kéepeth mée , and let thy mercy follow me , that it may sustaine me . Weak and vnable wee are to goodnesse , neither without the grace of God to doe any good , or able to perseuere in any good thing . This also the Apostle did know , when he saide : By the grace of God I am that I am , and because his grace in me is not in vame , his grace remaineth in mee . This double knowledge had Abraham of himselfe , when he saide , Beholde I haue taken vpon me to speake vnto the Lord which am but dust and ashes . In truth man is but dust : for as dust is forced about with euery winde and is cast downe and there remaineth . So man may fall into euery vice , neither can moue to rise except the mercy of God ayde him . Also man is ashes , because as ashes bringeth forth neyther budde , nor sproute of it selfe , neither the receiued séede springeth out of it : So a man neither can doe good , nor remaine in any good thing , without the grace of God. Therefore wée ought to render great thankes vnto God , because hee hath granted many good things vnto vs , and many euils that wee haue done hee hath pardoned vs , and hath preserued vs from many euils , which wee might haue done , as likely as many others which wee haue committed & done . for what euill soeuer wée haue not done , it is through his mercy that we haue not done it : for if he had suffered it , surely we had done it aswell in déed as will. And in sooth I do not know , whether wee ought to loue him more for those thinges , which hee hath forgiuen vs , or for those sins which hée hath kept vs frée from . For although wée haue not done them , wée ought to thinke as if wée had done them , and as though hee had forgiuen them : for somuch as we had at the least done thē willingly , if he had suffered it . In very truth whosoeuer in such maner doth acknowledge himselfe , he is both humble before God and men . He loueth God , and all men for God his sake . And if hée haue perfect charity , hée iudgeth no man , he accuseth no man he condemneth no man , he beareth no malice , hée mooueth no brawles , ●ée soweth no discorde , hée doth not persecute innocents he h●re●● not those which reproue him , hée committeth no theft , no false witnesse , no periury , he slandereth no man , be hurteth no man , hée hateth none , but loueth all men . It is written , yée shall loue one another : for so familiar is charity with God , that hee will not dwell in him in whō charity is not . Who so euer therefore hath charity , hath God , because God is charity . And who so hateth one man , looseth God , and the good that he doth Wherefore let euery one be carefu●l least for the hating of one man he looseth God , and euery good thing . CHAP. XI . That euery man should know himselfe . KNow thy self , know from whence thou commest , and whither thou shalt , how thou liuest , how much good thou dost or failest therein , how farre thou art from God , or how neare , not as in space betwéene places , but in the likenes and vnlikenes of good life and behauior . Know how thou art a man , whose conception was in sinne , to bée borne in misery , to liue in griefe and paine , and that to die there is no remedie . Certaine is it that thou shalt die ▪ but vncertaine how , or when , or where . because death expecteth thée euery where . And thou , if thou be wise expect it euer . Therefore carefully take héed what thou doest , or what thou oughtst to do : if thou hast anything to doe , do it . If it be to doe good , mixe it not with any euill : if it be good , that thou shouldest doe accomplish it with much vprightnesse as thou oughtest , If it be for another , doe it as if thou shouldest doe it for thy selfe . If thou thy selfe doest good , doe it so well that it be a good example to others . And thus , as the Prophet Dauid sayeth and willeth ▪ Thou shalt decline from euill , and doe good . CHAP. XII . What Meditation is . BY Meditation wée may the better know God & our selues . Meditation bringeth knowledge , knowledge bringeth compunction , compunction causeth deuotion , deuotion causeth prayer . Meditation is an often moouing of the minde , very diligent and foreséeing , to search or finde out the meaning of thinges , which are hard to bee vnderstood , and to bring secrete thinges to knowledge . Knowledge or learning , is when a man is inlightned by often . Meditation , to the knowledge of himselfe . Compunction , is when through the consideration of his owne euills , the heart is touched with an inward griefe . Deuotion is a godly and an būble affection towardes God. Hamble by the knowledge of his owne infirmities , godly by the consideration of the diuine mercy . Prayer is a deuotion of the minde , conuerting to God , thorough holy and humble affection . Affection is a certaine selfe will , and swéete inclination of the mind , wholy towardes God : for there is nothing mouing God so much to loue and mercy , as the pure affection of the minde . Mens natures is to loue and prayse the knowledge of heauenly and earthly thinges . But they are much better that preferre before this knowledge , the knowledge whereby to know themselues . For truely more prayse worthy is the soule , that knoweth his owne infirmity , and misery , then it which searcheth the course of the starres , and natures of things . For the soule which waiteth vpon the Lord , moued by the feruency of the holy Ghost , and imbaseth it selfe before him in his loue : and though not able , yet willing to enter into him , and hee shining o● that soule , it wayteth on him , and findeth him , and acknowledging the grief of minde not to bée compared to his mercy , hath good cause méekely to wéepe , and to beséech him , that hee will haue mercy and compassion on it , and to put from it all misery . This poore soule , néedy and sorrowfull , knowledge puffeth not vp , because loue and charity edifieth and establisheth it . For man setteth before him knowledge , that is to know himselfe , and his owne infirmities , rather then to know the force and vertue of hearbes , and the nature of all liuing creatures , and setting before him this knowledge , hée setteth before him griefe and sorrow : that is , in what hee hath rebelled , and lailed in , in this his life and pilgrimage in the earth , considering of his owne country which hee is to go to , and to sée his liuing and eternal God. He sorroweth that he is kept in banishment and exile , because hee is delayed and put off from his kingdome . Hee sorroweth whilest hee calleth to minde , what and how great euils he hath done , and what intollerable paines for them hee is like to suffer . CHAP. XIII . That the soule cannot containe it selfe in good thoughts . WHen I doe consider what the nature of the Soule is , which can giue life to the flesh , but cannot as it desireth containe it selfe in good thoughts , I doe finde a certaine spirit belonging to vnderstanding , liuing by the power of the Creator , and quickening the body , which it nourisheth and maintaineth . But notwithstanding subiect to vanity and changeablenesse , which often times myrth and gladnesse lifteth vp , feare troubleth , iniquity mortifieth righteousnesse reuiueth , for in trueth the life of the Soule is God , the death of the Soule is sinne , for it is saide by the holy Spirite , that the soule which sinneth shall die , but that Soule which hath done Iudgement and righteousnesse shall liue and not die . In such sort is the soule immortall that it cannot die , and in such sort mortall that steānot but die . By mortality it is mortall . & by immortality it is immortall . Wherefore to the wretched and accursed , death is without death , end without ende , wearines without wearinesse , because death euer liueth , and the ende shall euer beginne , and wearines shal not know to be weary : death shall kill , and yet not end life : paine shall torment , and shall not put away feare and horror : the flame shall burne , but not driue away darkenes : for there shall bee in fire darkenesse : in darkenesse horrible feare : and in burning vnspeakeable torment ▪ Thus the reprobate cast into hell fire , shall féele in their punishment sorrow & paine and in the extremity of sorrow , shall be strooken with feare , and shal euer suffer and euer be afraid , because euer tormented without ende , they shall euer liue without hope of pardon , and mercy , which is a misery aboue all miseries : for after so many thousand of yéeres in number as they haue had haires on their head , how many soeuer they were , if they should hope to end their paines then , yet they should much the better endure them . But because they haue no hope , nor shall haue , they shall faint in dispaire , and shall not suffice their torments . Of them it is written by Esay the Prophet , Their worme shall not die , and their fire shall neuer bee put out , because , neither they shall euer bee consumed . The worme shall gnaw their conscience , the fire shall burne their flesh : and because they haue forsaken their Creator in heart and body , they shall be punished both in heart and body , & when the soule shall be seperated from the blessed life euerlasting , the body shall be subiect to euerlasting punishment . There shall be feare and heauinesse of heart , mourning and sorrow . There shall bée the tormentors sitting , the worme gnawing , the fire consuming , sinnes discouered , the guilty punished , and all this euerlastingly . Who soeuer shall come to these torments , shall neuer go out againe , where they shall sée detestable monsters of diuels , and the vgly shapes of them . And they shall also sée , in the torments of fire their mates , and followers , which against the commaundements of God , they haue loued in vnlawful loue , and lust , and beholding their distruction , it shall afflict them in the increasing of their damnation . Such shall not sée God , which is the most misery of all miseries : for who can expresse what a paine it is not to sée the Creator , and framer of al things , the redéemer and sauiour of the faithfull , the King of heauen and earth , the Lord of all , by whom we are , wée liue , and haue knowledge . Therefore it behoueth vs on euery side , that we circumspectly looke about vs , & euery where watch , that wée commit no euill , or doe not those things rightly that wee are commaunded to doe . And in those things rightly done , that we bee not proud in our thoughts therefore : for many through their vertues that way haue fallen headlong into hell . CHAP. XIIII . Of the euill Angell . IT is saide that Satan doth fill the minde of some , not entring into them and their senses , but ( intycing and inducing them by guile and iniquity ) doth by euery malicious meane , bring lewde motions , and alluring vices into their thoughts . But the diuell doth not fill the soule by participation of nature , or substance , as some thinke , as an inhabiter therein , but by fraudulent deceite and malice , filleth them whome it is saide he dwelleth in : for it onely belongeth to the Trinitie , to fill the nature and substance which it hath created . CHAP. XV. That wee desire and seeke after good things . WHosoeuer truely and vnfaynedly be waileth his sins and will feare to commit sinne , and will rebuke himselfe in his smallest faults , remembring how much hee hath offended in the greatest . And although with how great vertue soeuer his minde may bee mighty , and with how great constancie it may be in force , yet childishly notwithstanding , some fleshly toyes will outwardly bewray themselues . And except with a certaine manly vehemency , they be restrayned , they draw the weake minde to all frailties and lightnesse , wherin if by long custom it bee inured , when it would rise it cannot , being pressed downe by the weight of euill vse and custome . Therefore as the Apostle sayth , who soeuer standeth , let him take héed he fall not : and if he fall , let him with an humble & contrite heart very quickly rise againe , let there be no deferring . Let him bee the ●um●ler in his owne conscience , the earnester and readier to repentance , and the waryer not to offend againe : for whosoeuer through the onely desire of heauenly blessednesse hateth these temporall things , and loueth nothing of this world , and séeketh onely his after euerlasting Country , shall bee comforted and sustained with great peace and tranquility of minde . How much the clearer doth man sée God , when hee findeth himselfe with h●m alone . For nothing is more present then God , and nothing more secret . Wée ought to desire therefore a seperation of the minde , from the swarme of earthly delights and desires , and then driuing out from the inward of the heart , the commotions of vnlawfull imaginations & thoughts : wée should labour with diligence to our heauenly Country , for the loue of eternall rest . Let vs déepely consider what those companions of Angelles bée , what that fellowshipp is of blessed soules . What is the Maiestie of the vision of God , and how God doth comfort his Saints with the sweete euerlastingnesse thereof , For no man in this life , can worthyly weygh in his mind how great that felicity is , to see God face to face , how much sweetnesse to heare that Angelicall melody , how much gladnesse to enioy the company of al saints . For euery one shall reioyce so much at the blessednesse of the other , as at his own vnspeakeable ioy . In that glory , I bebeholde nothing more willingly , I find nothing more delectable to contemplate , then the affection of the inward loue , wherewith euery one shall loue the other so much as himselfe , & God more then himselfe , and God shall loue thē more then they shal loue them selues and that in perpetuall ioy . There we shall see nothing strange , wee shall loue nothing out of order , wee shall heare nothing to offende out eares : for all things there are agreeing , al thinges delightfull , all thinges quiet . There is all felicity , all pleasantnesse , all gladnes , al things goodly to beholde , all beauty , all swéetnesse . Whatsoeuer is néedfull , and whatsoeuer to delight is there , as all riches , and al da●nties , all rest , and all solace . There is continuall tranquility , pleasant sayrenesse , eternall ioyfulnesse , ioyfull and honourable praise , and the full knowledge of al good things . For what may be wanting there where God is , which wanteth nothing . How many so euer bee there , are as Gods : neither it néedeth that the one say to the other , know God , for all knoweth him , and beholdeth him , all praise h●m and loue him . They know him without errour , they sée him without ende , they prayse him and loue him without wearinesse . They euer see him , and desire to sée him , so much worthy hee is to be séene . They euer loue him and euer desire to loue him , so sweete is hée to be loued . And by how much they loue him , by so much the more they will loue him , hee is so delightfull to bee enioyed . In this delight they repose themselues , being full of God , full of all blessing and sanctification , and cleauing euer to blessednesse , they are blessed , and happie , beholding euer eternity , they are eternall . And ioyned to the light , are made light , beholding euer vnchangeablenesse , are chaunged into vnchaungeablenesse . So much the more willinglier they beholde him , in how much hee is the sweeter , which countenance is holy and mercifull , his face honorable , his speeche pleasant . O blessed sight to see the King of Angels in his honour , to see the holy of all holy , by whom all are holy . To see him is the chiefest felicity , the chiefest ioy , a blessed life , and life euerlasting . Godly Prayers . A Prayer to God the Father to vouchsafe to helpe mankinde . ALmighty God the ouerséer and searcher of my heart , I doe most humbly confesse the omnipotency of thy Maiestie , and the maiestie of thy omnipotency . But how thou hast vouchsafed to helpe mankinde , to the ende of all ages , as I beléeue in my heart to righteousnesse and iustification : so with my mouth before thée , I confesse to my comfort and saluation . Thou onely indéede God the father art neuer read as sent ; but the Apostle writeth so of thy Sonne , which is , when the fulnesse of time came , God sent his sonne . When hée saith hee sent , hee apparantly sheweth that hee came sent into this world ( as borne of the blessed virgin ) he appeared in the flesh ▪ very true and perfect man. But what is it that the chéefest of the Euangelistes saith of him : hee was in the world , and the world is made by him . In truth thither hée is sent in humanity , where hee was euer , and is , touching his Gothead . Which sending I assuredly beleeue with all my heart , and confesse with my mouth to be the worke of all the holy Trinity : But how hast thou loued vs , holy and good ▪ Father , how much hast thou loued vs mercifull maker , which also hast not spared thine onely Sonne , but hast deliuered him for vs wretched sinners . Hee was subiect and obedient to thee , euen vnto the death yea to the death of the crosse , taking vp the ha●● writing against vs , of our sinnes and nailing it to the Crosse , crucified sinne , and slew death : hee onely free amongst the dead , hauing power to lay downe his life for vs , and to take it againe for vs. Therefore is he a conquerer , and a sacrifice for conquest , and therefore a conquerour , because a sacrifice to thee for vs : a Priest and an oblation , & therefore a Priest because an oblation or offering . Worthily haue I a strong hope in him , because thou shalt heale through him all my griefes and weakenesse , who sitteth at the right hand and maketh intercession for vs. For Lord my languors , and griefes are great and many , many they be and great , for the Prince of this world hath many things in me , I know and confesse it . But I beséech thee deliuer mée through our redéemer , sitting at thy right hand , in whom no euill may be found . Thorough him iustifie mee , which hath done no offence , neither was there found any guile in his mouth : through him our head , in whom is no spot , deliuer me , , a member of him although very slerder and weake , I beséech thée deliuer mée , from all my sinnes , imperfections , faults , and negligences . Replenish mee with thy holy vertues and make mée to preuaile in good vsage and behauiour : make me for thy holy names sake , to perseuers in goodnesse euen to the end according to thy will , Amen . A Prayer to God the Sonne . Obountiful Iesu , O sweete Iesu , O Iesu , the Sonne of the blessed virgin Mary , full of mercie & truth . O sweet Iesu , haue mercie on mee , according to thy great mercy . O gracious Iesu , I beseech thée by that precious bloud , which thou hast vouchsafed to shed for vs wretched sinners , vpon the aultar of the Crosse , that thou wilt cast away all mine iniquities , and that thou wilt not despise me , humbly praying thee , and calling vpon this thy most holy name Iesus , this name Iesus is a cōfortable name , for what is Iesus but a sauiour . O bountifull Iesu , which hast ●reated mee , and redéemed me with thy precious blood , suffer me not to bee damned , whome thou hast made of nothing . O good Iesu Christ ▪ let not mine iniquitie destroy , whom thy omnipotent goodnesse hath made and created . O swéete Iesu reknowledge that which is thine in me , & wipe away that which is contrary , from me . O good Iesu haue mercy on me , whilest time is of taking mercy , least thou shouldest destroy mée in time of thy terrible iudgement . O good Iesu , if I wretched sinner , from thy true iustice haue deserued euerlasting punishment for my most grieuous sins , yet hauing a sure confidence , I appeale from thy true iustice vnto thine vnspeakeable mercy , vntill thou hast compassion on mee , like a louing Father , and a mercifull God. O mercifull Iesu , what profite is there in my bloud , if I descend into euerlasting corruption . For O Lord the dead shall not praise thée , neither such as goe downe into hell . O most mercifull Iesu haue mercy on mee , O most swéete Iesu bee vnto me wretched sinner a fauorable Iudge . O Iesu the health of those that put their trust in thée . O Iesu the health of al that beléeee in thée , haue mercy on me . O swéet Iesu , the remission of all my sinnes . O Iesu sonne of the virgin Mary , poure into me grace , wisdome , charitie , chastitie , and also a holy patience in all mine aduersities , that I may perfectly loue thee for euer worlde without end , Amen . A Prayer to God the holy Ghost . GIue sentence with mee O GOD , and discerne my cause against the vngodly people . Teach me to do thy will because thou art my god , I beleeue , in whome soeuer thou dwellest , thou buildest there the long abyding place of the Father and the sonne togither . Blessed is hee that shall deserue to receiue and lodge thee , because by thee the Father & the son make their mansion with him . Come nowe , come most blessed comforter of the sorrowfull soule , descending in due time . In tribulation an helper . Come the clenser of euills , the curer of woūds· Come the strength of the weake , the releeuer of those ready to fall . Come the teacher of the humble , the destroyer of the proude . Come the gentle Father of the fatherlesse and motherlesse . the fauourable Iudge of the widowes . Come the hope of the poore , the refresher of the faint . Come thou starre of the Mariner , thou hauen of them that escape shipwracke , Come the excellent glorie of all the liuing , the onely health of the dying . Come most holy spirite , come and haue mercy on mée , prepare mée for thée , and discend louingly to me , that my vnability and weakenesse may please thy greatnesse and strength , according to the multitude of thy compassions , through Iesus Christ my sauiour : who with the father in vnitie of thée , liueth and raigneth world without end , Amen . A Prayer to the holy Trinity . O Thrée coequal and coeternall persons . one god and true , the Father , the Sonne , and the holy ghost , who onely possesseth eternity and light , that no man can come to : who hast made the whole worlde with thy power , and rulest the round compasse of the earth with thy wisdome . Holy-holy , holy , Lorde God of Sabaoth , terrible and strong , iust and mercifull , to be wondred at , to bee praised , and to be beloued , one god three persons : one power , wisdome , and goodnesse one and vnseparable Trinitie . Open to mee calling on thee , the gates of righteousnesse , and then entring into them , I wil confesse to thee O Lord. Beholde the earnest desire of the inward affections of my heart crying out , and the complaint of the teares of mine eyes , at thy gate O most gracious father , before thee is all my desire , and my mourning is not hidde from thee , and thou , O Lord turne not thy face any more from me , neyther passe by in thy wrath from thy seruant . Father of mercie , heare the wailing of thine Orphan , and reach out thy right hande an helper , that it draw mee backe from the depth of waters , and lake of miseries and the puddle of dregs , least I should perish , the mercy of thine eyes looking on , the clemency of thy heart beholding , but that I may passe without danger to thée my Lord God , that I may sée the riches of thy Kingdome , and beholde thy face for euer , and sing prayses to thy holy name O Lord , which doest maruailous thinges , which makest my heart glad with the remembrance of thee , which lightenest my youth . Despise not mine olde age but make my bones to reioy●e and my gray haires to renue as an Eagle . Amen . Another of the same . O God the true and very excellent life , from whome , by whome , and in whome , all things whatsoeuer doe liue , are good and glorious to see to . God whose faith doth erect vs , whose hope doth comforte vs , whose loue doth linke vs together . God which commandest thy selfe to bee sought , and makest thy selfe to bee found , and openest to him that knocketh , God from whome to bee turned , it is to fall , to whome to bee turned , it is to rise , in whome to remaine , it is most auaileable . God whome no man loseth , but is deceyued , whome no man seeketh , but is warned , whome no man findeth , but is clensed and healed God whom to knowe , it is to liue , whome to serue , it is to raigne , whome to praise , ●t is health and ioy to the soule . Thee I praise , blesse , and honour with my lippes , and heart , and with all the strength and power I am able , and I thanke thy mercy , and goodnesse for all thy benefites , and I sing an Hymne to thy glorie , Holy , holie , holy : I call on thee O blessed Trinity , that thou wouldest come into mee , and make mee a worthie temple of thy glorie . I beseech the Father , , by the Sonne , I beséech the sonne by the Father , I beseech the holy Ghost , by the Father and the sonne , that all my sines and weckednesse bee remooued farre from mee . Most mightie God , from whome all things , by whom all things and in whome all thinges are made , visible and inuisible , which compassest thy workes round aboute . which replenishest them within , couerest them aboue . and sustainest them vnderneath , keepe mee the worke of thy handes , hoping in thee , and trusting in thine onely mercy : keep mee I beseech thee heere and euery where , now and euer , within , and without , before and behind , aboue , beneath and round about , so that no place lie open in me , to the deceits of mine enemies . Thou art God omnipotent , the keeper and protector of all them that put their trust in thee , without whome no man is safe , no man is deliuered from daungers : thou art God , and there is no other God besides thee neither in heauen aboue , nor in earth below , which doest great things to be wondred at , of which there is no number . Praise , honour , and songs , to thy laud belongeth . To thee al the Angels , to thee the heuens and all the powers , make Hymnes and sing prayses incessantly : as it behooueth the creatures to their Creator , the seruants to their Maister , the Souldiours to their King. Euery creature magnifyeth thee , euery soule prayseth thee , most holie , and vnseperable Trinity through Isus Christ our Lord , Amen . A Prayer how the word becomming flesh , is cause of our hope . GOD is not so much an enemy that hee may not loue his owne flesh , his owne members ' and bowels , verily I might despaire , by reason of my too many sins and vices , faults , and infinite negligences , which I haue committed , and dayly and continually do in Hearte , and Worde and deede , and by all the meanes by which humaine frailety may sinne , but that thy worde my GOD , was become flesh , and dwelled in vs. But now I dare not despaire , because hee beeing obedient to thee , euen to the Death , yea the death of the Crosse , tooke vp the hand writing of our sinnes , and nailed it to the Crosse , Crucified sinne and Death . Therefore in him safely I rest , which sitteth at thy righte hand , and maketh intercession for vs. Hauing a sure confidence in him , I look for to come to thee , in whom we are risen againe now we are ascended into heauen , and set together in the celestiall places : to thee be praise to thee hee glorie , to thee be honour , to thee be praise and thansgiuing , Amen : A Praier that the kingdome of Heauen may be obtained . O Happie reioysing , and reioysing happinesse to see the holie ones , to bee with them , and to bee to see the holy God , to possesse God for euer , and infinitly , these things wee should consider of with an earnest minde , these thinges wee shoulde desire with all longing that wee might bee able quickly to come to them . If thou wouldest consider and inquire how this may bee brought to passe , either by what meanes , heare mee : this matter is put in the power of him that can doe it , because the kingdome of Heauen suffereth violence , the Kingdome of Heauen . O man seeseeketh no other price then thy selfe , it is worth so much as thou art , giue thy selfe and thou shalt possesse it . Why art thou troubled touching the price , Christ hath yeelded and deliuered vp himselfe to God his father ▪ that thou shouldest purchase thee a Kingdom : thou so giue thy selfe , that thou be his Kingdom and that sinne may not raigne in thy mortall bodie , but the spirit in obtaining of eternall life . A Praier for the sweetnes of heauenly loue . I Loue thee my God , I loue thée and more and more will loue thee O my Lorde my God faire and honourable before all the sonnes of men , graunt mee that I maye desire thee , that I maye loue thee so much as I will , and as much as I ought . Thou art exceeding great , and exceedingly thou oughtest to bee beloued , chiefly of vs whome thou hast so loued , so saued , for whome thou hast done so many things . O loue which euer burnest , and art neuer quenched . Sweete Christ , méeke loue Iesu my God , inflame mee wholy with thy loue , with thy light , with thy delight , with thy desire , with thy gladnesse and reioycing , with thy affection and swéete kindenesse , with thy pleasure and desire , which is holy and excellent , which is chaste and cleare , that being altogether full with the swéetnesse of thy loue , altogether pleasured with the feruencie of thy loue , I may loue thée my Lord most sweete and beautifull , with all my heart , with all my soule , with all my power , and all my diligence , with great contrition of hart , and a fountaine of tears , with great reuerence and feare , and hauing thee in heart , in mouth , and before mine eyes , alwaies and euery where , so that no place in mee , appeare open to false and counterfeite loues , Amen . Prayers of the Soule thirsting to see Iesus MY soule thirsteth for thée my L. God my flesh also longeth alter thee . My soule thirsteth for God the liuing fountaine , when shal I come and appeare before the face of the Lord ? When wilt thou come my comforter whō I waite for ? O when shal I see my ioy I looke for , O then I shall bee satisfied , when my glory will appeare , whom I hunger for . O then shal● I bee drunken of the aboundance of his house , which I sigh for . O that thou will soake me with the flowing streame of the pleasures . In the meane time , O Lord , let my teares be to me bread day and night , vntil it be saide to mee , beholde thy God , vntill my soule may there looke vpon the Bridegroome . Féede mée in the meane time with my sobbes , refresh me with my sorrowes , it may bee that my redéemer will come , because he is louing , and will not tarry because he is merfull . To him be all honor for euer and euer Amen . Another of the same . STrike Lord , strike I beséech thée , this my most hard heart , with the godly and strong point of thy deare loue , and pierce déeper to the very bottome , with thy mighty power . And so bring forth passing much water from my head , and a true fountaine of teares from my eyes , aboundantly flowing , through the excéeding affection and desire of the sight of thy beautie , that I may mourne day and nighte , receiuing no comfort in this present life , vntill I may bee worthie to see thee my beloued Lorde and God , in the celestiall bride chamber , that there beholding thy glorious admirable & most beautifull face , full with all pleasure and sweetnesse , I may humblie adore and worshipp thy maiestie , with those whome thou hast chosen , and there at the last , replenished with the vnspeakeable ioy of eternal reioysing . I may cry out with them that loue thée , saying . Beholde now I sée that I haue desired , now I hold that I haue hoped for : now I haue that I haue longed for : I am ioyned to him in heauen , whom sēt vpon the earth I haue with al my power loued , with all loue imbraced , to whom with all loue I haue cleaued : him I extoll , praise and honour , who liueth and raigneth God without end , Amen . A Prayer for the feare of the great Iudge . LLord God of gods , forceable and mighty vpon all wickednes , I know certainely that thou wilt come I know thou wilt not euer be si●ent , when in thy sight the lightening waxeth violent , and in thy course the great tempest shall suddenly come , whē thou shalt call heauen from aboue , and the earth to iudge thy people . Then loe , before so many thousands of people , all mine iniquities shall be reuealed , before so many armies of Angels , all my abhominations shall he open , not of my déedes onely , but of my thoughts and words . Thou righteous Iudge marking sinnes , hast kept all my wayes , as in a Sachell , and hast numbred my steppes togither : thou hast held thy peace , thou hast béene silent , thou hast béen long suffering . But wo is me at last thou speakest as though sore trauailing with child , &c. A Prayer where the Father is called vpon through the Sonne . O Father I beseech thee , for the loue of thy almighty Son bring my soule out of prison , to praise thy holy name , I instantly desire thee , through thine onely son coeternall with thee , deliuer me frō the bonds of sinne , and thou most highest , beeing appeased through the intercession of thy Sonne , sitting at thy right hand , restore me to life , whose owne merits threaten to mée deadly and eternall doome . For what other intercessor I should bring to thee I know not , but the same which is the onely sacrifice for our sinnes , which sitteth at thy right hande intreating for vs. Behold my aduocate with thee God the Father , beholde the chiefe Bishop , who néedeth not to make an attonement with others bloud , because he appeareth glorious , imbrued with the blood of his own woundes . Beholde the holy sacrifice , well pleasing and perfect , offered vp and accepted into the sauour of swéetnesse . Behold the lambe without spot , who before the shéerers of him became as dumbe , who beaten with buffetes , beraied with spittle , and rayled vpon , opened not his mouth . Beholde him that hath done no sins , hath borne our sinnes , land healed our infirmities with his owne bloud , Amen . A prayer of the penitent . CReator of heauen and earth ▪ king of kings ▪ and Lord of al that rule , which hast made me of nothing to thy Image and likenes and hast redeemed mee with thy precious blood , whome I wretched sinner am not worthy to name , neither to call vpon , or meditate of in heart , I bese●ch thee , kneeling on my knees , and humbly intreating thee , that thou wilt pitifully regarde mee , thy euill seruant , and to haue mercy on me , who hadst compassion on the woman of Canaan , and of Marie Magdelen , who forgauest the Publicane , and théefe hanging on the Crosse . In thee most mercifull Father I confesse my sinnes , which to conceale from thée , O Lord , I cannot , if I would , Pardon mee O Christ , whome I haue greatly offended , both in thought , word and deed , and by all the meanes in which I wicked fraile man might offend . Therfore O Lord , I beseech thy clemency , who descendedst from heauen , for my safety , who rearedst Dauid from the fall of sinne , pardon mee , O Lord pardon mee , O Christ , who forgauest Peter denying thee . Thou art my Creator and redeemer , my Lord and my sauiour , my king and my God , thou art my hope and my trust , I beseech and intreate thee helpe me , and I shal be safe : gouerne and defend mee , strengthen me , and comfort me , confirm me , and make mee glad ' inlighten and visite mee ' reare me that am dead , because I am of thy making , and thy worke : Lord dispise mee not , because I am thy seruant although a bad one , vnworthy , and a sinner . But whatsoeuer I am either good or bad I am alwaies thine , to whom should I flie but to thee ? If thou cast me off , who shall receiue mee ? If thou dispise me , who shal regarde mee ? O God I do acknowledge my selfe vnworthy , flying againe to thee , Lord thy mercy is greater then my iniquitie thy compassion is more then my vngraciousnesse towardes thée . Thou canst forgiue more thē I can commit , and canst pardon more then I can offend . Despise mee not O Lord , neither note the multitude of my sinnes , but acording to the multitude of thy mercies pitty me , and bee fauourable vnto me a haynous sinner . Say vnto my soule ▪ I am thy sauiour , which saydest , I will not the death of a sinner , but rather that he conuert and liue . Conuert mee O Lord to thee , and be not wrathfull against mee . I beséech thee most gentle father , for thy mercies sake , that I may end my life well , and with true and harty repentance of all my sinnes . Amen . Short Meditations . THy hands O Lord , haue made me , and fashioned me , I may say , those hands which were nayled with nayles for mee , Lord despise not the worke of thy hands . Beholde in thy handes , O Lord my God , thou hast writen mee , reade that writing and saue mee . Beholde I thy creature sigh to thee ; thou art my creator , renew me , make me againe , beholde thy workemanshippe , I cry vnto thee , thou art life , quicken mee , beholde , I thy clay looke backe to thee , thou art the Potter fashion me againe . Lord haue mercy on mee , for my daies are nothing , & c· Another . THou full of pittie , say vnto mee thy wretched seruant , say vnto mee , through thy compassions what thou art to me . Say vnto my soule . I am thy health , doe not hide thy face from mee least I die . Another . SAue mee O Lord which art the true safety , and that willest not the death of a sinner . Lord haue mercy on my sinfull Soule , loose the bonds thereof . Sweete Iesu regarde my humility , and blot out all my transgressions , bee my ayde , leaue me not , neither despise mee O God mine onely comfort , but tèach me to doe thy will. O bountifull Iesu , although though I haue offended , whereupon thou maiest iustly damne mee , yet thou hast not lost that whereby thou art accustomed to saue . Good lord my Iesu , why camest thou down from heauen , to what ende yéeldest thou thy selfe to death , but that thou wouldest saue sinners , of which sort I am exceeding . O vile sinner that I am , take breath againe be of good cheare , thou maist not despaire : hope in him whom thou fearest , fl●e to him from whom thou hast fled , call vpon him importunately , whome proudly thou hast prouoked . Say vnto him , Iesu for thy sweete names sake . do by me according to thy name . Iesus is a name of fauour , a name most delightfull , a name comforting a sinner , and a name of happy hope : for what is Iesus but a Sauiour ? Therefore for thine owne sake O Iesu , be Iesus to me , be to me a mercifull Sauiour which art magnified and blessed world without ende , Amen . Godly Meditations of our Lord his sufferings O God , who for the worldes Redemption wouldest bee reproued of the Iewes , deliuered by the traitor Iudas , and bee bound with bonds like an innocent Lambe led to the sacrifice . Also vnseemely to bee brought before the beholding of Annas , Caiaphas , Pilate , and Herod , to bee acc●used , by false witnesses to bee tormented with whippes and reproches , to be defiled with spittle , crowned with thornes , beaten with buffets , stroken with a Reede , blindfolded , thy garmēts put off , wouldest be nayled on the crosse , lifted vp thereon , reputed among theeues , drinke vinegar and gal , and be wounded with a Speare . O most mighty Lord , how wonderful is thy kindnes and pitie , that wouldest indure all these extreeme torments , shames and cruell death , and all for to appease the almighty father , and be an attonement betweene him and sinfull mankinde . I beséech thée most mercifull Iesu , sithence all this was of excéeding loue , that through those thy sharpe and bitter paines , which I vnworthie wretch now meditate of and call to minde , thou wilt defende and deliuer mee from the paines of hell , and vouchsafe to bring mee whether thou broughtest the thiefe crucified with thee . O meek and vnspotted lambe ▪ my onely righteousnesse and iustification , haue mercie on me , who with the father and the holy ghost liuest and raignest world without end . Another . HOrde Iesu Christ , Son of the liuing God , which hanging on the Crosse , saying , father forgiue thē for they know not what they do grant that I for the loue of thée may pardon euery one that doth euill vnto me . And which saidest vnto the theefe , this day thou shalt bee with me in paradise , grant me so wel to liue that in the houre of my death , thou say to me : this day thou shalt be with me in Paradice . And which saydst to thy mother , Woman behold thy sonne : Moreouer to thy Disciple , behold thy mother , graunt that thy loue , and perfite charitie may accompanie me vnto thy mother . And which saiedst , My God , my God , why hast thou forsaken me , grant me to say in all my afflictions , & griefes of mind , m● Father , my Lorde , haue mercie on me a sinner , and helpe mee , my king , and my God , which with thy precious bloud hast redeemed mee . And which saydest , I thirst , graunt that I may euer thirst after thee , the fountaine of liuing water . And which saidest , Father , into thy handes I commend my spirit . Receiue me yeelding my self vp vnto thee . And which saydest , It is finished : graunt that I may bee worthie to heare that sweete voyce of thine , saying , Come my Loue , my dearly beloued spouse , come that thou mayest go vp with me with my Angels , and Saints , to banquet , reioyce , and remaine together in my kingdome , through infinite worlds of worldes . Amen . Another . O Lorde Iesu Christ , for the bitternesse which thou sustainedst for me wretch on the Crosse , chiefly about that houre , when thy most excellent soule departed out of thy blessed bodie . Grant ( I most humblie beseech thee ) mercie to my soule in the departure thereof , and bring it into life euerlasting . Amen . Another . I Beséech thée Lorde Iesu Christ , throgh those thy woundes suffered on the Crosse and bringing Saluation vnto vs , wounde this my sinfull soule , for which also thou hast vouchsafed to die , wound it with thy burning and most mightie dart of thy exceeding loue , Thrust my heart through with the arrow of thy loue , that my soule may say vnto thee , I am wounded with thy loue , so that out of that wounde , teares may bountifully flowe day and night . O Lord strike I beseech thee , strike my most hard heart , with the godly & strong point of thy loue , yea deepely to the bottome pierce it , with thy mighty power , who liuest and raignest worlde without ende , Amen . Another of the same . KIng of the elect , I beséech thee , throgh him , holie of all the holie ones , through him my redeemer , make mee to runne the way of thy commandements that I may bee able to come to him , in spirit , which hath not feared to bee couered with my flesh . Merciful father , dost thou not beholde the head , bowing downe of toy most beloued Sonne , resolued to most pretious death . Regarde O most fauourable Creator , the humanity of thy dearely beloued sonne , and haue mercie on the weakenesse of brittle clay . Look on ( O glorious Father ) the torn lims of thy most acceptable sonne , and graciously remember of what I am made . See the paines of God and man , and release the miserie of mortall man. Beholde the punishment of the Redeemer , and forgiue the offence of the redeemed . My Lord it is hee whome for the sinnes of thy people thou hast stroken although he bee the dearely beloued , in whome thou art well pleased the same is hee , the innocent in whome no guile is found , and yet ●s reputed amongst the wicked . Another . WHAT hast thou committed most swéet Sonne of God , that thou shouldest so be adiudged , what hast thou offended ( most louing Lord ) that in such sort thou shouldest bee handled ? What is thy wickednesse ? what is thy fault ? what is the cause of thy death ? what is the occasion of thy cōdemnation ? Doubtlesse I am the wounde of thy griefe , the blame of the slaughter done on thee : I am the deseruing of thy death : the heynous offence of thy punishmēt I am the print , and signe of thy passion , the worker of thy torment . O marueylous manner of iudgement , and vnspeakeable miserie . The wicked sinneth , and the iust is punished , the gui●tie offendeth , and the innocent is beaten , the vngodly doth amisse , and the godly is condemned . What the euil deserueth the good suffereth : what the seruant trespasseth , the master dischargeth : what man committeth ▪ God beareth , &c. Behold my vnrighteousnes , and thy righteousnes is manifest . My King and my God. what shall I render againe to thee for all that thou hast done for me ? That the remembrance of the woundes of Christ is a Preuayling remedie against all aduersities . I haue committed a grieuous sinne , and am guilty of maay offences , neither therfore doe I despaire , because where sinne hath abounded : also grace hath much more abounded . He that despaireth of pardon of his sinnes , denyeth God to be mercifull . Hee doth great wrong to God that is mistrustfull of his mercy : for so much as in him is , he denieth God to haue loue , truth and power , in which thinges all my hope consisteth , which is in the loue of his adoption , in the truth of his promise , and in the power of his redemption . Now let my foolish imagination murmure how much it will , saying ? What art thou , and how great is that glory ? or with what mer●is hopest thou to obtaine the same ? I aswell wil faithfully answere , I knowe , whome I h●ue trusted because in excéeding loue he hath adopted me for a sonne , because he is true in his promise , able in the performance thereof , and hath power to doe what hee will. I cannot bee terrified with the great multitude of sins , if the death of the Lorde come into my minde , because my sinnes cannot ouercome him . The nayles and Speare call vnto me that I am truly reconciled vnto Christ , if I will loue him . Longius opened to mee the side of Christ with his Speare , and I haue entred and there safely doe I rest . Hee stretcheth out his armes on the crosse , and spreadeth out his hands ready for the imbracement of sinners . Betweene the armes of my Sauiour , both will I liue and desire to die . There safe and sure will I sing vnto him high praises , I will praise thee O Lord , because thou hast receyued mee , neyther wouldest thou suffer mine enemies to triumph ouer me . Our sauiour in his death , bowed downe his head , that he might kisse his dearely beloued . So often doe we kisse God , as often as wee are pricked in heart with the loue of him . Prayers before the receyuing the Communion . MErciful lord Iesu Christ I sinful soul nothing presuming of mine own merits , but only trusting in thy mercy and goodnes ; am afraid & tremble , to draw neare to the table , of thy most sweete and comfortable feast : for I haue a heart and bodie polluted with many grieuous crimes ; and a minde , and a tongue very euilly gouerned . Therefore O gracious Deitie , O dreadfull Maiesty , I miserable wretch apprehended and taken betweene the troubles and griefes of mind , and spirit , returne to thee the fountaine of mercie . I make haste to thee to be healed . I flie vnder thy protection . And thee whō I cannot endure to bee my Iudge , I hope to haue my sauiour ▪ to thee Lord I shew my woūds to thee I vncouer my shame . I know my sins to bee many and great , for the which I am afrayed , yet I trust in thy mercies , of which there is no number . Lord Iesu Christ eternall King , God and man , crucified for man , look on me with the eyes of thy mercie , heare mee putting my trust in thee , haue mercy on mee full of miseries and sins , thou which euer makest the fountaine of thy compassions to spring . Remember Lord thy creature , whō with thy pretious blood thou hast redeemed , I am sorie that I haue sinned , I desire amendment , of thy gracious fauour help me take frō me most mercifull Father al my sinnes and iniquities , that being cleansed in mind and bodie . I may through thee , deserue worthily to taste the holy thing of all holiest , and graunt that the holy and spirituall receiuing of thy body & bloud which I vnworthie intende , bee a ful remission of all my sinnes , and a perfect purging of all my transgressions , a banishing of all euill thoughts , and a getting againe of good senses , also a most strong defence against all the deceits of the worlde , the flesh and the diuell , Amen . Another . ALmighty & euerlasting god behold I come to the Sacrament of thine onely Sonne our Lorde Iesus Christ . I come as one sicke to the Phisition of life , foule to the fountain of mercie : blinde , to the light of eternall brightnesse : poore and needy to the Lord of heauen and earth . Therefore I beg of the aboundance of thy exceeding bounty to that end , thou wouldst vouchsafe to heale my infirmitie , to wash away mine vncleannesse , to lighten my blindnesse , to enrich my pouertie , to cloath my nakednes that I may receiue the bread of Angels , the King of Kings , the Lord of Lords , with so much reuerence and meekenes , with so much contrition and deuotion , with so much purity and faith , with such purpose and intention as is expedient to the health of my soule . Graunt mee O Lord I beseech thee not only to take the Sacrament of the body and bloud of the Lord ; but also the effect and vertue of the Sacrament . O most fauourable God ; grant mee , so spiritually to receiue the bodie of thy onelie Sonne our Lord Iesus Christ , that I may be worthy to be incorporated in his mysticall bodie , and to bee numbred amongest the members of him . O louing father , grant to me thy dearly beloued Son , whom now as a shadow in the way I purpose to receiue , & at last his face reuealed to beholde him for euer : who liueth and raigneth with thee and the holy Ghost worlde without end , Amen . Another . O Lorde , my soule , my cōpanion , and friend , wearie and comming out of the way , fainteth , & lyeth broken & torne , of those vanities which it had passed through , it is hungry and greatly thirsteth , and I haue not wherwithall to set before it , because I am poore and a , begger . Thou my Lord God art rich of al good things , most rich and a liberall giuer of dainties satisfying from aboue , giue meate to the weary , bind vp the scattered , refresh the broken and torne . Sée , it standeth at thy doore and knocketh , I beséech thée through the vowels of thy mercy , with which thou hast visited vs rising out of the déepe : open ( to the wretched knocking ) the hand of thy deuotion , and bid with thy mercifull fauour , that it may enter into thee , it may liue with thée and bee refreshed of thee , with heauenly Bread and Wine , whereby béeing satisfied , and strength taken againe , it may ascend to higher places & being taken vp with the wings of holy desire , from this vaile of teares , it may fly to the celestiall kingdomes . Lord I beseech thee , that my spirit might receiue wings like an Eagle , and might flie and not faint , that it might flie euen to the beauty of thy house , and to the place of the habitation of thy glorie , that there vpon the table of the refection of heauenly Citizens , it may bee fedde of thy secrets in the place of thy Pasture , next toe most flowing waters . &c. Prayers after the Communion . MOst sweet lord Iesus , strike through the inward part of my heart , and bowels of my Soule , with the most sweete and Healing wound of thy loue , with the true , cleare , and most holy Apostolicall loue , that my soule may languish and melt with the onely and continuall loue and desire of thee , that it may couet thée , and faint in thy porch : that it may desire to be dissolued and be with thée . Grant that my soule may hunger after thée , the bread of Angels the refreshing of holy souls , our dayly bread , hauing all pleasantnesse of tast , and all delectation of swéetnesse , yea for euer that my heart hunger and be fed on thee , on whom the Angels delight to looke , and that the inwards of my soule may bée filled with the plesantnesse of the tast of thée , that it may euer thirst after thée , the well of life , the fountaine of wisedome and knowledge , the spring of eternall light , the riuer of pleasure , the bounty of the house of God , that it may euer desire thée , séeke thée , finde thée , come to thee , Meditate on thée , speake to thée , and may worke all thinges to the prayse and glory thy holy name , with all humility and discretion , with delight and delectation , with obedience and affection , with perseuerance to the ende . And be thou alwaies my onely hope , my trust , my riches , my delight , my reioicing , my ioy , my rest , my peace , my sweetnesse , my wisedome , my portion , my possession , my treasure . In whom bee my mind and heart fastned sure and immoueable rooted for euer , Amen . Another . I Giue thee thankes O Lord , holy Father , almighty and eternal God , which vouchsafest to satisfie me sinner , thy vnworthy seruant , with the precious body and blood of thy son our Lord Iesus Christ , not by any of my merits , but with the only fauour of thy mercy , I beseech thee that this holy Communion be not my guiltinesse to punishment , but a healthfull intercession to pardon . Be it vnto me an armour of faith , and a target of good will , be it an auoiding of my faults , an increasing of Charity , patience , humility & obedience , a sure defence against the wiles and deceits of all mine enemies , as well visible as inuisible , a perfect appeasing of my motions , as well carnall as spirituall , a sure fastning in the true and one God , and a happy consummation of my ending . And I pray thée , that thou wilt vouchsafe to bring me sinner , to that vnspeakeable feast , where thou with thy Son and the holy Ghost , with thy elect art the true light , the ful satiety , the ioy euerlasting , the confirmed reioysing , and p●rfite felicity , through Iesus Christ our Lord , Amen . A warning to the soule . O Sinnes , what easie entries you haue whilest you are in counsel , but how hard and difficult goings out haue you ? Whilest you perswade and obtaine , you doe delight : but after you sting and vexe euen to the death of the soule . My soule before all things I warne thee , as the Mother of vertues , least in the thoughts of thy euils , thou shouldest runne into the snares of some Diuill , into the which many vnheedily run , and through the remembrances of the sinfull delights , foolishly fall againe into the same their sinnes and euils . The Concupiscence of the flesh , the concupiscence of the eye , and the pride of life . BEhold Lord my God , all the world is full of snares and concupiscences , which they haue prepared for my feet . And who may flie these snares ? Truely hee from whom thou takest away the euill lifting vp of his eies , that the concupiscence of his eyes take him not : and from whome thou takest a way the concupiscence of the flesh , least the concupiscence of the flesh take him : And from whom thou takest away an vnreuerent and a vaine glorious mind : least the pride of life subtillie deceiue him . O how happy is hee , for whome thou doest these things , surely he shall passe through free and blameles Now my redéemer , I beséech thee for thine owne sake , helpe me that I fall not grieuously in the beholding of mine aduersaries , takē with their snares which they haue made ready for my féet , that they bow not downe my soule . Thou Lord God father of the fatherles , heare the pitiful cries of the children and spred out thy wings , that wee may flie vnder them , from the face of the enemie . Thou tower of the strength of Israel , which slumbrest neither sléepest , kéeping Israel because the enemy neither slumbreth nor sléepeth that fighteth against Israel . Of the misery of man without God. LOrd forsake me not , least the shadowes of mine ignorance increase , and mine offences multiply , for without thee all thinges are darknesse , vnto mee all things are euill , because nothing is good without thée , the true , onely and chiefest good . This I confesse , this I know , my Lord my God , for whersoeuer I am without thée , it is euill with mee , not onely of matters external , concerning my selfe , but in my selfe , for all plenty , and aboundance without my God , is to mee want and misery . Then shall I be rich and satisfied , when thy glory shall appeare . And thou lord my happie life , graunt that I may euer confesse my misery to thee . With how much bitternes this life is sprinckled . I Am greatly weary Lord of this life of tedious pilgrimage . This life is a frail life ; an vncertaine life , a painefull life , a defiled life , a life Ladie of euils , a Quéene of pride , full of miseries and errours , which is not to bee tearmed a life but death , in wich wee die euery moment with diuerse kinde of deathes , through sundry the defects of mutability . Whether therefore we which liue in this world , may call it a life which humors puffe vp , sorrowes abate , ayres infect , meates breed diseases , hunger makes leane , disports makes dissolute sadnes cōsumes , thought shortneth , riches maketh proude , pouerty debaseth , youth aduanceth , olde age maketh crooked , and sicknesse ouer commeth . And after all these euils furious death followeth , and moreouer appointeth such an end to all the ioyes of this miserable life , that when it ceaseth to be , it may be suposed neuer to haue béene . This death vitall and life mortal , although it bee sprinkled with these and other bitternesses , yet alas , how many doth it deceiue with false promises ? And so this life as of it selfe , it is false and bitter , so also , it cannot be hidden and vnknowne to the blinde louers of it , yet notwithstanding , it soketh and vtterly drunkeneth an infinite number of fooles , with the golden cup it hath in hande . Happie they are , and they be but few , that forsake the familiarity of it , that despise the flitting ioyes of it , and reiect the fellowship therof , least that also they be compelled to perish with that perishing deceiuer . Prayers in aduersity and trouble . HAue mercy Lord , haue mercy on me miserable sinner , doing wickednes , & worthily suffering therefore , continually sinning and dayly earning thy scourges . If I weigh the euill dayly that I haue done , it is not much that I suffer , grieuous it is that I haue committed , easie it is that I endure . Thou art iust , O Lord , and thy iudgements are right , all thy iudgements are iust and true . Iust and vpright art thou our Lord and God , and there is no iniquity in thee : for not vniustly , neither cruelly , doest thou aflict vs sinners , almighty and most mercifull Lord , who when wee were not , mightily madest vs , and when wee had béene lost through our owne offence , in thy mercy and goodnesse , marueyloussy thou restoredst vs. I know , and am sure , that our life is not guided with rash motions , but is ordered and gouerned by thee our Lord God , whereby thou hast care of all , chiefly of thy seruants , who haue put their whole hope in thy onely mercy . Therefore I beseech and humbly pray , that thou doest not to mee according to my sinnes , in which I haue deserued thy wrath , but according to thy great mercy , which passeth the sinnes of the whole world . Thou O Lord which outwardly imposest plagues and scourges , graunt alwaies an vnfainting patience , so that thy prayse neuer depart out of my mouth , haue mercy on me Lord , haue mercy and helpe me , as thou knowest how ; because I haue néed therof both in soule and bodie , thou knowest all things , thou canst doe all things , which liuest and raignest world with out end , Amen . Of the felicity of the life which God hath prepared for them that loue him . O Thou life which God hath prepared for them that loue him : a life long hoped for : a blessed life , a peaceable life : a glorious life : a vndefiled life : a chast life : a holy life : a life without knowledge of death , ignorant of sadnesse , a life without spot , without paine , without griefe without corruptiō , without vexation , without variety and change , a life of all beauty , and most full of honor , where there is no aduersarie resisting , where bee no allurements of sin , where there is perfect loue and no feare , where day is euerlasting , and of all one spirit , where God is seene face to face , and the mind satisfied with this nourishment without want . O thou life most happie , where that souldiour the conquerer ( accompanied with all the companies of Angelles singing praises ) singeth to God without ceasing the pleasant song of the songs of Sion , the perpetuall crowne compassing his honorable head . I would to God , the pardon of my sins granted me , and this vnprofitable burden of the flesh put off , I might enter to possesse the true rest to thy ioy . And that I might go into the bright and beautifull walles of thy City , to receiue a crown of life of the hand of the Lord , that I might be in presence with those most holy companies . that I might stand before the glory of the Creator , with the most blessed spirits , that I might see the present countenance of Christ , that alwaies I might beholde that high , and vnspeakeable and vnmeasurable light , and so to bée moued with no feare of death , but that I might reioyce of the reward of euerlasting incorruption without ende . A Meditation of the celestiall Soule . O My soul sigh feruently , desire earnestly that thou mayest come into the Citie aboue , of which so glorious things are spoken in which there is a dwelling of all reioysinges , Thou mayest ascende through loue , nothing is difficult to him that loueth , nothing vnpossible . The Soule that loueth ascendeth often , and passeth familiarly through familiarly through the stréets of heauenly Ierusalem , in visiting the Patriarks and Prophets , in saluting the Apostles , in marueling at the armies of Martyrs , and Confessors , and in beholding the companies of Virgins . Let not heauen and earth cease to call on mee , that I loue the Lord my God. That all our hope and desire ought to bee to God. ONe thing I haue asked of the Lord , and this I request , that I might dwel in the house of God all the dayes of my life . For as the Hart desireth the water springs . so my soule longeth after thee , my liuing God. O when may I come and appeare before thy face , when shal I see my God , whome my soule thirsteth for : when shall I see him in the land of the liuing ▪ For in earth of dying men hee cannot bee seene with mortall eies . What shall I doe , wretch that I am , bound with the setters of my mortality , what shall I do ? Whilest wee are in this bodie , wee goe on pilgrimage to God , wee haue not heere any Citie to inhabit , but wee seeke an other that is to come , for our incorporation is in heauen . Ah wo is me , that I am constrained to dwel with Mesech , and to haue my habitation amongest the Tentes of Cedar . My soule hath long dwelt amongst them that haue beene enemies to peace . Who shall giue mee wings like a doue , and I wil flie and take m● rest . Nothing is so sweete to mee as to bee with my Lord , for it is my good to cleaue vnto the Lorde . Graunt mee O Lord whilest I am present in these frail lims to cleaue vnto thee , according as it is written . Hee that cleaueth to the Lord is one spirit with him . Another . THou O lord , the hope of Israell , the desire after which our hearts sigheth , dayly make hast , tarrie not . Arise , make speede and come that thou maist deliuer vs out of this prison , to praise thy holy name , that I may glory in thy light . Open thine eares to the cries and teares of thine Orphanes , which crie out vnto the. Our Father giue vs this day our dayly bread that with the strength thereof , wee may walk day and night , vntill wee come vnto thy holy mount Horeb , And I a little one among the little ones of thy household O God the father and my strength , when shall I come & appear before thy face ? that who now acknowledgeth thee for a time , I may heere after acknowledge thee for euer . Blessed shal I bee , if I be admitted to see thy brightnes . Who may grant me this that thou licence mee to come to this , I know O lord , I know and confesse my selfe vnworthy to enter vnder the roofe of thy house , but graunt it for thine honour , and confound not thy seruant , putting his trust in thee . The vision of God is lost by reason of sin and miserie found . O Lorde thou art my God & my Lord and I haue neuer seene thee , thou hast made mee , and made mee new againe , and hast bestowed all thy good things on mee , and yet I haue not seene thee , neither know thee . Finally , I am made to see thee , and yet I haue not done that for which I am made . O miserable condition of man , when hee lost that for which he was made : O that cursed and hard fall . Alas what lost he , & what hath he foūd ? what departed , and what remained ? He lost felicitie , to which hee was made , and found miserie , to which he was not made , That departed without which nothing is happy , & that remained , which of it selfe is not but miserable . Man did then eate the bread of Angels which now he hungreth for : and now hee eateth the breade of sorrowe which then hee knew not . O thou lord , how long wilt thou forget for euer , how long turnest thou thy face from vs when wilt thou looke backe and heare vs. When wilt thou lighten our eies , and shew thy face vnto vs ? When wilt thou restore thyselfe vnto vs ? Regarde O lord , heare and enlighten vs , and shew thy selfe vnto vs , that it may bee well with vs , without whom it is so euill with vs. Recreate vs , help vs I beseech thee O Lord , My hart is become bitter in his desolation , make it sweete with thy consolation Being hungrie , I haue begun to seeke thee , let me not liue vnfed of thee , I come poore to the rich , a wretch to the pitifull , let me not go away emptie , and despised , O Lord I am bowed downe and crooked , that I cannot see but downward , reare me , that I may look and indeuour my selfe vpward . Mine iniquities are gone ouer my heade , they haue couered mee , and wrapped mee round about , and lode mee like an heauy burden . Vnwrap me , and vnburden me , least the pit shut her mouth vpon me . Teach me to seeke thee , and shew thy selfe to me , séeking thee , because I can not seeke thee except thou teach mee , neither finde thee except thou shew thy selfe to me . I may seeke thee , in desiring after thee . I may desire thee in seeking thée , I may find thee in louing thee : and I may loue thee in finding thee . A reason intreating God to helpe . HElpe mee O Lord my life , least I should perish in my wickednesse , If thou hadst not created mee , O Lord. I had not béen , but because thou hast created me , now I am . If thou gouernest mée not , yet I am not : for my merits , my grace compelled thee not that thou shouldest create mee , but thy most fauourable goodnesse and thy mercy . That loue of thine , O lord my loue of thine , O Lord my God , which compelled thee to creation : I beseech thee now , that the same may compell thee to gouerne it . For what profiteth that thy loue hath compelled thée to create me , if I should perish in my miserie , and thy right hand should not gouerne me . Let the same mercie O Lorde my God compell thee to saue that , that is created , which compelled thee to create , what was not created . Let the loue winne thee to saue , which wonne thee to create , because that loue is not lesse now then it was , for thou thy selfe art the same loue , who euer art all one . Prayers and Meditations much mouing the hart to deuotion & diuine loue . BLessed bee the pure in heart , for they shal see GOD. Blessed bee they which dwell in thy house O Lord , they shal praise thee world without end . I beseech thee therefore O Lord , through all thy mercies , by which wee are deliuered from euerlasting death , make soft my hard and stonie heart , my rockie and yron hart , with thy pretious and rich annointing , and make mee through the inward touch and griefe of heart for my sinnes , to become a liuely Sacrifice before thee , at all times . Grant mee in thy sighte , euer to haue a contrite and an humble heart , with aboundance of Teares , graunt mee for the loue of thée , vtterly to bee dead to this world , and through the greatnesse of thy feare and loue , quite forgetfull of transitory things , so farre forth , that concerning worldly things , I neither mourne nor reioyce for them , neither that I may feare any thing temporall , nor loue it , neither that I bee corrupted with allurements , nor broken with aduersities . And because thy loue is as forceable as death , I beseech thee , that the very whote and sweet force of thy loue , may draw vp my minde from all things , which are vnder heauen , that I may abide fast to the onely memorie of thy sweetnesse . Lorde let thy most sweete sauour descend I beseech thee , let it descende into my Heart , that thy loue most sweete may enter in , let the wonderfull and vnspeakeable fragrant sweetinesse of thy sauour come to mee , which may reare vp euerlasting desires in me , and may bring the veines of the springing water of my heart into eternall life , and that at length I may see thee the God of Gods in Sion , and that I may dwell in thy house O Lord , world without end Amen . Another . SWeete Christ , bountifull Iesu , I beseech thée replenish alwaies my heart with thy vnquenchable loue , with thy continuall remembrance insomuch that as a burning flame , I may wholie burne in the sweetnesse of thy loue , the loue , the which many waters may neuer quench in me , Make mee , sweete Lorde to loue thee , and for the desire of thée , to put off the heauy burden of earthlie concupiscence , which fighteth against , and grieueth my miserable soule , that running without let after thee in the sauour of thy sweete perfumes , I may effectually bee satisfied , and thou beeing my guide I may deserue to come to the sight of thy beauty . Another . SWeete Christ , bountifull Iesu , as I desire , and as I humblie pray with all my mind and heart , graunt me thy loue , holy and chaste , which may fill mee , may dwell in me , and altogither possesse mee . And graunt to me an euident signe of thy loue , a watering fountaine of teares , continually flowing , that also those my teares may witnes thy loue in mee , that they may bewray and declare how much my soule loueth thee , Whilest for the exceeding sweetenesse of thy loue , it cannot reframe from teares . I doe remember , holy lorde , that good woman Hanna , which came to the tabernacle , to pray and intreted thee to haue a sonn : of whome the Scripture mentioneth that her countenance after teares and prayers , was no more diuersly chaunged . But I mindfull of so much vertue , and so greate constancie , am tormented with sorrow , and confounded with shame , because I beholde my selfe , wretch , so much abased . For if a woman wept so , and perseuered in weeping , which desired to haue a sonne , how much ought my soule to lament and continue in lamentation which seeketh and loueth GOD , and loueth to come to him ? Howe ought such a soul to mourn and lament , which seeketh God day and night , which besides Christ , will loue nothing . Surely maruell it is , if then the teares of that soule be not made bread for it day and night . Looke backe therfore and haue mercy on me because the sorrowes of my heart bee multiplyed . Graunt mee thy heauenly comfort and despise not my sinfull soule for which thou dyedst , Grant me I beseech thée inwarde teares with al effect , which may breake the bonds of my sins , and for euer store my soule with heauenly reioysing . Another . SWeete Christ bountifull Iesu , the maruellous deuotion of an other woman , also commeth into my minde , the which with holy loue sought the liuing in the Sepulcher , the which ( the Disciples going away from the Sepulcher ) departed not the which sate downe there sad and sorrowfull , and wept both long and much : and rising with many teares againe and againe , shee diligently searched the hollow places of the forsaken sepulchre , if happily she might sée thee in any place , whom with a feruent desire she looked for . Then surely going into the Sepulchre , shée had séene it once and againe . but too much was not sufficient to her that loued . For the vertue of a good worke is perseuerance , or constant abyding therein . And because before others she loued ▪ and in louing wept , and in wéeping sought , and in seeking perseuered : therefore the rather shee first of all others deserued to finde thee , to see thee , and to speak to thée And not onely for these things , but shee was the first tydings bearer to the Disciples of thy glorious resurrection , thou instructing , and meekely aduertising her , saydest , Go tel my brethren that they goe into Galilee , there they shall see mee If therefore a woman so wept , and perseuered in wéeping , which sought the liuing amongst the dead , which touched thée with the hands of faith , how ought the soule to lament and abide in lamentation , wh●ch beleeueth in heart , & confesseth with mouth thee hi● redeemer now ruling in heauen , and raigning euery where ▪ How therefore ought such a soule to mourne & weepe , which loueth thee with al heartinesse , and coueteth to see thee with all desire . Thou alone succour and onely hope of al , that are in miserie , who neuer is humblie intreated without hope of mercie . Giue me this grace for thine owne sake , and for thine holy name , that how often I thinke of thee , I speake of thee , I write of thee , I reade of thee . I conferre of thee , how often I remember thee , I stand before thee , I offer thanks , prayers and sacrifice to thee , that so often with rising teares in thy sight , I may aboundantly & méekely wéepe , so that my teares bee instead of bread to me day & night . Verily thou king of glory , and master of all vertues , hast taught in thy word and example to mourne and wéepe , saying , Blessed bee they that mourne , for they shall be comforted . Another . AH , alas my Lord , woe is my soule , thou comforter of my soule , thou departedst and saidest not so much as farewell . Going thy wayes , thou blessedst thine , neither was I present , Thy handes lifted vp , thou waft receyued into heauen with a cloud neither did I see it . The Angels promised thou wouldest come againe , neither did I heare it What shall I say , what shall I doe whether shall I goe , where shall I séek him , or when shal I find him ? Whom shal I aske who shall tell my deerly beloued that I languish in loue , the delight of my heart ceaseth , my laughing is turned into heauinesse , my flesh and my heart fainteth , O God of my heart , and my portion , thou God for euer . My soule refuseth to bee comforted , but of thée my delight , for what haue I in heauen , & besides thée what would I vpon the earth . I wish for thée I hope for thée , I seeke thee , my heart hath saide to thée , I haue sought thy face , I will seeke after thy face : O lord , turn not thy face away from me . O most gracious louer of men , the poore is left alone to thee , thou art an ayder to the Orphan ? My onely defending aduocate , haue mercie on mee desolate Orphan . I am become fatherlesse , my Soule is as it were , a widow . Regarde the teares of my lacke , and widowhoode , which I offer vnto thée vntill thou cōmest again Ah now my Lord , alas , Appeare vnto me , and I shall be comforted . Let me beholde thy presence and I shall inioy my desire : reueale thy glory , and my ioy shall be full . Remember this note . SO often as wee doe well the Angells reioyce , and the Diuells are sad . So often as wee go out of the way from that which is good , wee make the diuels glad , and defraude the Angels of the●r ioy . For there is ioy with them ouer one sinner which hartely repenteth . Grace before Dinner . ALmighty GOD , whose prouidence reacheth to the vttermost ends of the world , and to the depth of the Sea : which nourishest all creatures with sustenance agreeable to their natures , the fish , the foule , the foure-footed beast , and the creeping worme : we beseech thee , that the meate & drinke which is set before vs on this table , at this present may be so moderately receiued , that our bodies therby may be refreshed , & our senfes comforted , through Iesus Christ our Lord , Amen . Grace after dinner . BLessed God , eternal thankes and praise bee ascribed vnto thee , which hast opened thine hand at this time , and made vs partakers of thy benefites : and hast supplyed the necessity of our nature with these nourishing elements : without the which our life cānot be maintained . We beseech thée to kindle in vs a continuall remembrance of thy bountifull goodnes towards vs , that as thou neuer withdrawest thy fatherly care from vs , so wee may neuer cease to offer vnto thee the sacrifice of praise and thanksgiuing , through Iesus Christ our Lord and Sauiour , Amen . FINIS . 
A29667	----	The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good. Brooke, Robert Greville, Baron, 1607-1643. This text is an enriched version of the TCP digital transcription A29667 of text S103446 in the English Short Title Catalog (Wing B4913). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 148 KB of XML-encoded text transcribed from 107 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A29667 Wing B4913 ESTC S103446 11942902 ocm 11942902 51295 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29667) Transcribed from: (Early English Books Online ; image set 51295) Images scanned from microfilm: (Early English books, 1641-1700 ; 17:1) The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good. Brooke, Robert Greville, Baron, 1607-1643. [20], 189 p. Printed by R. Bishop, for Samuel Cartwright ..., London : 1641. Reproduction of original in British Library. eng Truth. Soul. A29667 S103446 (Wing B4913). civilwar no The nature of truth its union and unity with the soule, which is one in its essence, faculties, acts; one with truth. Discussed by the Right Brooke, Robert Greville, Baron 1641 26613 17 90 0 0 0 0 40 D The rate of 40 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Rina Kor Sampled and proofread 2003-10 Rina Kor Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE NATURE OF TRUTH Its Union and Unity with the SOULE , Which is One in its Essence , Faculties , Acts ; One with TRUTH . Discussed by the Right Honorable ROBERT Lord BROOK , in a Letter to a private Friend . By whom it is now published for the Publick Good . LONDON , Printed by R. Bishop , for Samuel Cartwright , at the Bible in Duck-lane , 1641. THE PREFACE to the Reader , Shewing what first gave Birth to This Discourse of TRVTH . READER , WIthout an Epithet : for , you must expect no complements . I am now a Pleader , and so am forbid {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : Yet , with submission to That Severe Court * , I hope 't will be no offence , by breaking their First Injunction , to keepe their Second . One Word then by way of Preface , may perhaps not seeme unseasonable , unnecessary , and so not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . This Divine Discourse of Truth , comming to me , from so Noble an Hand ; I could not envy it the Publique Light : For , what heart could indure to stifle such a Beauty , at its first Birth , at its first Breath ? Nay , though Cruelty should scorne to take a check , yet Power it selfe , might plead impotent , for such an Act. For , where , or who is He , that can resist the struglings of Divine Truth , forcing its way out from the Wombe of Eternity ? Where , or who is Hee that by a Viperous wrea●he * , or other assault , can smoother Hercules , though yet but sprawling in his cradle ? View then This new-borne Beauty ; mark its Feature , proportion , lineaments ; Tell mee now , was Its Birth an object of pity ? or rather of envy ? at least admiration ; for , Envy findes no place in Noble spirits . One thing yet , I must excuse ( which yet indeed needs no excuse ) A Second Conception is here First borne ; yet not Abortive ; no , but by mature thoughts , 't is againe decreed , the elder shall serve the younger . For , That was meant the Act , This but the Prologue , ushering in That yet more curious Concept ( if such be possible ) which was an Embryo before This , but is yet Vnborne . The truth is , This Noble Lord ( the Author of this following Discourse ) having dived deep in those Prophetick Mysteries ( at which his first lines glaunce , in this ) was even forced ( by that occasion ) upon a more exact and abstract speculation of Truth it selfe ; naked Truth , as in her selfe , without her gown , without her crown . At first view , hee saw her sparkle with most glorious luster ; But her Rayes daz'led his eyes , so that he durst not , hee could not , enough behold , admire , and adore , her perfect Beauty , exact Proportion , Divine Harmony ; yet though daz'led , he viewed still ; remembring that of the Ar●opagite , Earthly Bodies are best seene in , and by , Light ; But Spirituall Beauties , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , in , and by , Divine Clouds , Divine Darknesse ? This , This is the best Perspective to Divine Objects ; and the Brightest Starres shine best , sparkle most , in the Darkest , the Blackest Night . That which ravisht his Soule most , and most inforc'd him more to pry , to adore more , Was , the experience of that which Plato speaks : When our Soules ( saith he ) glance first upon Divine Light , they are soon ravisht , and cannot but pry more and more , because in it they see {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , somewhat of Kin to themselves . And this Kindred , if I mistake not , is the neerest possible ; more then Consanguinity ; I had almost said more then Identity it selfe . For , alas , that Corporal Vnion in Materials , which we miscall sometimes Identity , is at best but a cold touch in a point or two ; a most disdainful embrace ( at greatest distance ) in those Beings which have much {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and but little {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Plato's Mastet taught him long agoe . But in Spirituall Beings , and in These only , is True Harmony , Exact Convenience , Entire Identity , Perfect Vnion , to be found . Such , even Such , is That neer Relation , That neere Kindred between the Soule and Truth ; as will fully appeare in This following Discourse of Truth ; ( which was never meant , nor now published , but as a Prodromus to a Future Treatise about Prophetick Truth revealed now in Scripture : ) Of which I shall only adde this ; Read it ; if it displease , Read it again , and yet again ; and then judge . It needs not my Apology ; if so , I might truly say , When 't was first VVrot , 't was intended but a Letter to a private Friend , ( not a Critick ; ) and since its first writing , and sending , 't was never so much as perused , much lesse , refined , by its Noble Author . One VVord more I must speak , and so have done . If any Ingenuous Reader shall Dissent ( in any Particular of Consequence ) and freely , yet ingenuously , manifest the Reasons of his Dissent : Nothing can bee more gratefull to This Noble Lord , who promiseth the Fairest Answer ; for , His Aime is only Search of Truth ; which , His Lordship well knows , is oft best found , as Sparks in the Flint , by much Contusion . Yet , if any shall wrangle , not dispute : rudely thrust , or strike not like a Gentleman ; His Return will be , only a Rationall Neglect . I. S REcensui tractatum hunc , qui inscribitur , ( The Nature of Truth , ) per illustrissimum piissimumque Dominum . Robertum D. Brooke editum : apprimè sanè Doctum , profundisque conceptibus insignitum : quapropter dignissimum arbitror qui in summam utilitatem typis mandetur . Novemb. 19. 1640. Johannes Hansley , R. P. Episc. Lond. Capell . domest. THE NATURE OF TRUTH . Discussed in a Letter to a private Friend . SIR , I Have according to my poore talent , essayed to finde out the true sense of the Spirit in these * two Chapters , and in this Inquest , have improved the labours of the piously learned ; from whom I have received little other favour than this , that they have not seduced me ; they not having approached so neere to the truth , as to dazle it . I confesse , that Reverend , that bright man , Master Brightman , hath clothed his opinion , with such a Sirenian glory , that he had almost been to me an ignis fatuus . I had almost , in following the old , lost the young , lost the nest of Lapwings . But , with all respect to his Worth , ( if I am not mightily mistaken ) I have escaped that Syrtis ; and yet dare I not with the Philosopher cry out {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; for , * who is fit for these things ? Every truth is * a myste●y ; what must that be then , which is purposely vailed by the Spirit ? Iesus Christ , who is styled in Scripture , the * way , truth , life , light , ( and these things are apprehended by sense , and are common ) is to * the Iewes a stumbling blocke , and to the Greekes foolishnesse . May we not then justly say of him that dares pry into the Arke , with hopes and thoughts cleerly to unfold the mysterious , the propheticall part of Iesus Christ , to unknit the Gordian knot ; May wee not say of him , what GOD saith of Iob ; Who is this that darkeneth wisedome with counsell ? Alas , are we not all since Adams lapse buried under the shadow of death , and lost in the region of darknesse ? Who is there that knoweth truth ? * He that thinketh hee knoweth any thing , knoweth nothing as he should . Morall truth , which ( as some thinke ) is yet more within our reach , than those sacred mysteries , is unknown to us , both in the universall nature , and in the particular actings of it ; Difficilia quae pulchra . Indeed Truth is that golden apple , which though it hath ( in some sense ) beene offered to the fairest ; yet the most refined wits , the most high-raised fancies of the world , have courted her in vaine , these many ages : For whilst they have sought , with a Palsie hand , this glorious star , through the perspective of thicke reason , they have either mounted too high , and confounding the Creator with the creature , made her God ; or descending too low , and deserting the universal nature , have cōfined their thoughts to some individuall Truth , and restrained her birth to severall parcels within the Chaos . THE NATURE OF TRUTH . It s union and unity with the SOULE . CHAP. I. The Vnderstanding and the Truth-understood , are one . TRUTH is indeed of the seed Royall , of Progeny Divine : yet so , as to be ( for I may say of her , what the Spirit saith of Faith ) * neere us , to be in us . And when she is pleased to descend into our valleys , and to converse with us , shee erects her own pavilion , and doth fix it in whatsoever is lovely in us . The Vnderstanding is her throne , there she reigneth , and as she is there seated , as she shineth in that part of the soule ; she appeareth to me under two notions , which are also her measure through the whole sphere of Being ; as will be discovered more hereafter , when these lesser streames shall have emptied themselves by progresse into a larger river . First , that very Being , which immediatly floweth from above , and is the rise or the first and uniforme ground-work in this particular Being which we now treat of , and which under this notion wee call the form or substance . Secondly , those workings which breathe from thence , as all actions and sayings , which are ( in our phrase ) the effects of a reasonable soule . I shall first in few words treat of the first , and then very briefly conclude with a word or two upon the second part of Truth . This first Truth is the Vnderstanding in its Essence : for what is the Vnderstanding other than a Ray of the Divine Nature , warming and enlivening the Creature , conforming it to the likenesse of the Creator ? And is not Truth the same ? For the Beauty of Truths character is , that she is a shadow , a resemblance of the first , the best forme ; that she is light , the species , the sparkling of primitive light ; that she is life , the sublimation of light , that she may reflect upon her selfe . That she is light , none will deny ; that light in reasonable creatures is the fountaine of life , is manifest . For the forme of a reasonable soule is light , and therefore when the soul informeth and giveth life to Animal rationale , it enableth the creature to work according to light , and upon Her accesses the organs can entertaine light , as the eye then beholds the light of the Sun ; upon Her retirements they are dark and uselesse . Thus whilst life is light , and light is Truth , and Truth is conformity to God ; and the understanding as we yet discourse of it , is this light to the soule , the Vnderstanding and Truth can be but one . CHAP. II. The second Argument , proving that truth is the Nature of the Vnderstanding . I Know the learned choose rather to stile the understanding , a faculty ; and so institute a soule recipient ; a Being ( scil. Truth ) received ; and a faculty , which is the understanding , whereby the soule receiveth and acteth according to what it doth entertaine . But with submission to their better judgement , I should crave leave to make one Quaere . Are there not to the constitution of every Being three notions requisite ? First , the Fountain communicating . Secondly , the Channell entertaining . Thirdly , the Waters imparted . I confesse , we must not in Metaphysicall Beings expect Physicall subsistencies ; yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all learning doth allow of . But where shall wee finde these in the understanding ? whilest the intellect passeth under the notion of a faculty . Indeed wee may discerne the last ( scil. ) those sweet beames of light which beat upon us continually . But where is the second which entertaineth them ? If it be the understanding , then the light which differēceth us from the vegetative and sensitive creatures , lieth in the understanding , and not in the soule ; and the soule ( which all men hold to be a spirituall Being ) is but a Theca to the intellect , as the body is the Tabernacle of the soule . Or , if the soule hath light as well as the understanding , then are there two enlightened Beings in one reasonable creature : Non belle quaedam faciunt duo , sufficit unus Huic operi . Two reasonable Beings in one Compositum , is too unreasonable a thing . Thirdly , Who is it that communicateth this light ? It is conveyed to the understanding either from the soule , or some other way . If from the soule , then the soule doth not finde the defect of the understanding . For , if the soule can communicate light , then hath it light already ; the same , or more excellent ; then can it worke , diffuse light , and enjoy it selfe ; and so this faculty , the understanding , shall be in vaine . If in any other way , it must either be immediately from God , or mediante Creatura . If from a creature , and not from the soule , it must be by some other facultie intervenient . For , if the soule ( which by their consent is a more noble Agent than the understanding ) cannot , according to their Doctrine , act without a faculty ; how shall an inferior Being work , without some such like subservient help ? And thus may you excurrere in infinitum , which , according to the Philosophers , may not be done ; for , Entia non sunt multiplicanda , nisi necessariò . If the truth come from God , then why is it not immediately , intrinsecally , infused into the soule it selfe ? But however the understanding bee enricht with this treasure of Truth , if it be imparted to it , then is it , it selfe that Truth , that light which I contend for . For God doth not communicate light ( by light ( which I take in a Metaphoricall sense ) I understand some spirituall excellency ) and such light ( I say ) God doth not offer but to light . For , quicquid recipitur , recipitur ad modum recipientis . Cleopatra her dissolved union would have been to Esops cocke of lesse value than a barly corne . And if the understanding have not light , it cannot take it , unlesse by being turned into the nature of it . For what giving and receiving can here be , besides that which maketh both to become one and the selfe same ? Light came into the world , but it was refused by darknesse . Ignoti nulla cupido . Thus the understanding and light are different in names , may be different in degrees , but not in nature . For what that Reverend man i Doctor Twist saith most acutely of a spirituall gift , I may say of spirituall light . The soule cannot refuse a spirituall gift ( I now speak in his phrase . ) The soule and any spirituall Being doe not , as corporeall things , greet each other by the help of the Loco-motive faculty ; but when Grace is given by God to the soul , there is , as it were ( da veniam voci ) an hypostaticall union betwixt the gift and the soule ; and the soule cannot reject it , because they are no more . Two but one . So to be in the capacity or act of receiving light , is to be light . Lastly , how passeth this light from the understanding to the soule ? Will not here be left as vast a gulfe , as they make betweene the understanding and the will , which make them divers ; whence grow those inextricable disputes , How the the will is made to understand , what the understanding judgeth fit to bee willed ? CHAP. III. A prosecution of the second Argument , wherein these three notions are applied to the understanding , being made one with the truth . ALl these rubs are easily taken out of the way , if you make that which you call the understanding , truth . For then have you , First , the Father of mercies , dispencing light and truth . Secondly , light and truth dispensed . Thirdly , the totum existens , consisting of matter and forme , of materiall and immateriall Beings ( as wee distinguish them ) called a reasonable creature thus informed or constituted , which we name the recipient of this light and truth . Doe not tell me , that I thus make the recipient and thing received all one ; that is not strange in emanation divine . In Scripture you have a parallel of this . 1 The fourth viall is poured out upon the Sun ( scil. ) the Scriptures , and the Scriptures are the viall it selfe ; the Scripture is emptied upon it selfe , it is agent and patient , receiver and received . I know learned Mede to prevent this , which to him is a difficulty , imagineth the Emperour to be the Sun ; but in two words that is thus disproved . First , the Emperour is no where called the Sun in this book ; when he receiveth a metaphoricall typicall title , he is called the Dragon . Secondly the Scriptures are in the Revelation divers times set forth to us by the Sun . So that if you refuse the sense which I fix upon , then you doe not onely forsake , but oppose the Scripture-phrase . But were not this truth mounted in a celestiall chariot , Reason it selfe would evince it . For , consider any individuall Being you please , vegetative or rationall , or what you will , who is it that entertaineth this Being , but the Being it selfe which is entertained ? Who is it that receiveth from the womb of Eternity that reasonable creature , but the creature received ? The ignorance of this Point , hath raised that empty Question , Whether the Soule or the Body be contentum ? For if every Being be its own contentum , this Question will seeme to be no more a difficulty . And if there happen any neare union betwixt two Beings , as the Body and the Soule , the first is not continens , the other contentum ; but as husband and wife , each bringeth his part towards the making up of the compositum . Thus without any violalation of Reasons right , I seeme justly to conclude , that the totum existens , consisting of matter and forme , the reasonable creature , is the Recipient of this truth . CHAP. IIII. This Argument further cleered by more objections propounded and answered . BUT still it is demanded , why may not the understanding supply the third place ? why may it not be this Recipient ? To whom I give this answer ; That if they make the understanding but a quality , and depending upon some other Being , it cannot , as I have proved in this Discourse , course , be the recipient : but if they look upon it as this light , this truth it selfe , then the dispute is reconciled . Some conceive , all these difficulties are cured , if you make the understanding only virtus quâ , concluding with the Philosopher , that ibi subsistendum est , without inquiry after a further progresse . I could Iurare in verbamagistri , I could acquiesce here , but that I desire to be convinced by reason and not by termes . I shall therefore humbly ask this question . What difference is there betwixt virtus quâ and a faculty ? as in a knife , the cutting ariseth from the sharpnesse , and this sharpnesse is virtus quâ , or the faculty whereby the knife doth cut . If it be but a faculty , then I repaire to my former answere : but if something else than a faculty , it must either be a nominall Being , or reall existence . If the first , it beareth no weight . If the second , then I say , it must entertaine species ( for all spirituall glories doe operate by the communication of their divine species ) and then will you be cast upon the former rock . Yet still they say , the understanding , being a spirituall Being , receiveth light in some way which we know not ; and so they proceede to obscure distinctions and voluminous discourses , concerning intellectus agens & intellectus patiens or passibilis . But the wiser sort of them , perceiving the thinnesse , aerialnesse and crazinesse of this Spiders web , have with greater probability made God to be intellectus agens , by his influence upon the understanding . Respon. Is not this the Athenian Altar , which groaned under that Superscription , * To the unknowne God ? I would I could discover with S. Paul to them this light , this truth , which they know not , that they might love it and imbrace it . But secondly , I dispute not against things I know not : They know not this . I know that I may better maintaine the other , that the Understanding is not the Recipient of this light , than they averre that it is , in a way whereof they never hope to finde any footsteps . CHAP. V. The Soule and truth in the Soule are one . I May yet be pressed with this objection : All these difficulties may be urged against the Soule , which have been produced against the Vnderstanding . Resp. Are not these like the untrue Mother , who will kill the childe , because she cannot call it her own ? If these inconveniences be justly urged against the Soul , it will not deliver the Vnderstanding . But I will deale ingenuously , and confesse that if you take the Soule under any other notion than Truth ; If you deeme it , first to be a Being , and then to be light , as God made Adam first ( I meane the body ) and then breathed life into him ; if , I say , there be first a Being , and then an infusion of light , you will be pressed with the former arguments . But if you make the Understāding , the Soul , Light , Truth , one , then are you quite delivered out of all these straights , and then is it true which I averre , that , that degree of light , which we enjoy in the inward man , is the specificall difference , which distinguisheth between us and brutes , deservedly called reason , that ample Sphere of Truth , which is the All in us , and besides which we are wholly nothing . Are not wee said to be made after the image of God ? and if in any thing we are honoured with this inscription , it is in the most noble part ? Now God is unus , purus , simplex actus . For ( with submission to his better learning and judgement ) I cannot subscribe to D● Ames his manner of expression , who saith , first there is God , and then his attributes are in him , * tanquam in esse secundo . If then we do beare his impresse , quanquam non passibus aequis , it must be in that which is ( as farre as we can judge ) DEI formalis ratio , which is to be purus , simplex actus . In this our shadowy resemblance of the Deity , I shall not challenge perfection ; for though the Scripture say , * We shall hereafter be perfect as he is perfect , and doth here style us , partakers of divine nature ; yet all this is to be understood according to our little modell . Unity is that wherein wee carry some touches , some lineaments of his Majesty . Unity is Gods Essence . Unity is all what we are . For division being the birth of nothing , can be nothing . And thus may we raise from our Microcosme , a passable Hieroglyphick of the Trinity . Truth as it is in the breast of Eternity intended to the Sonnes of men , resembles Patrem intelligentem ; as it descends from above , Filium intellectum ; as it informeth the Soule , enjoyeth and reflecteth upon it selfe , Spiritum dilectum . We must not then expect , First , a Being of the Soule : Secondly , a faculty whereby it worketh . God and his attributes , are but one ; mercy and justice kisse each other in him ; he and they are ens necessarium ; And so the Soule and the Faculty is one , that divine light and truth . CHAP. VI . All things are this one light or truth , shining from God . BUt if the Intellect , the Soul , Light and Truth are ( from the reasons alledged ) all but one , this argument will presse all things that are ; then will all Beeing fall under the same Predicament . This is that which I aymed at ; and why not ? Seeing that ▪ First , all Beeing is derived from the same fountaine , scil. from him who is uniforme , in all like himselfe . Secondly , All Being is the same in nature , ( scil. ) a beame of that excellent light , and therefore in Metaphysicks * Truth and Being are one . Thirdly , All Being is entertained in the same manner by every individuall existence , which is the subject receiving this light from above : and all reall true reception is alone by similitude and union of nature . Yet I shall not agree to confound the names of particular Beings , though I doe conjoyne their natures . For , all Being may be compared to light ; in such a body it is styled the Sunne ; in another it is called the Moone ; in the third it beareth the name of a Starre , and under various shapes , the names of various Stars , as Syrius , Canopus , &c. but all is light , and it is but light . The body of waters is by us called Seas ; when they beate upon such a coast , it beareth one name ; when it coasteth upon another soyle , it receiveth a severall denomination . All Being is this light , this truth ; but contained within those Circles , it appeareth to us under this name ; and againe , it hath another style when it beateth upon a various object . All Being is but light , communicating it selfe to us through severall crannies , some greater , some lesse , whilst all is light . * Plato most excellently , most acutely , most truly hath madé all Being of Terminus and Infinitum . : The first Being appearing to us in severall bounds and measures amidst the vast infinity of darknesse or nothing . The Platonick Philosophers do not erre , who reduce all Beings to number , making one all and the chief , and the other more or lesse glorious , as they have two , three , or foure , more or lesse numbers or degrees . Whence they had this Maxime , I know not ; this I know , Satan , that old Serpent , is very learned , and can sometimes ( as he doth , when hee calls Jesus the Christ and sonne of God ) can , I say , sometimes , tell true , that so hee may even by truth entaile to himselfe a certaine interest in such Disciples as refuse any other allurement than that of golden truth : and it is to be feared , that they have had too great and free converse with him . For even this sweet point of learning have they shamefully abused to charmes and spells , as that of the Poet , r Numero Deus impare s gaudet . Two was curst , because it first departed from unity ; Three whereby unity againe returned into it selfe , became sacred . But it may be ( & spero meliora ) that they received it from the Egyptians , and the Egyptians from the Hebrews . Now , if this be true , ( which I submit to the judgement of the wise ) then all Being is but one , and all things are more or lesse excellent , as they partake more or lesse of this first Being . This doctrine of Platonists will not be so unfavory , if we pay unto unity its due tribute . I confesse , according to true Philosophy , Time is but mensura motus vel ordinis , which both are the same ; Number , calculus temporis ; One is principium tantùm numeri , and so it is hardly a part of that which is but the handmaid of circumstance . CHAP. VII . How unity is all in all things . BUt I should desire that we might consider whether it doth not carry something in it , in nature more glorious , something that may seem to informe a Being . If I cannot tell what it is , you will excuse me , knowing how hard a thing it is to finde out the Forme of any Being , and how much more hard to discover the Being of a Forme . But from this reason I doe seeme to collect some glimmering light of what I now propound . All Being seemeth to breath and catch after unity . Gravia doe not more naturally incline downwards , than all Being doth naturally seeke for unity . Of Beings there are but two sorts . Uncreated . Created . Uncreated , is God only . Created , is Spirituall . Morall . Physicall . Mathematicall . In all these you will find Unity as it were the Forme of their Being . My thoughts , my ignorance , my no thoughts of the first , incomprehensible , inaccessible Majesty , I desire to propound with fear , trembling and reverence . If Iohn in the midst of revelation , being overcome with nothing but the glitterings and sparklings of the creature , did mistake , and worshipped one of his fellow-servants ; if the Jewes refused to trample upon any contemptible scroul , fearing lest , in them , the namelesse name of God might be included : surely wee in the midst of darknesse , having to doe , not with the name , but with the nature of Eternity , ought to cloathe our spirits with much modestie . I shall therefore humbly propound this to consideration , Whether unity be not all in God . I confesse there are three persons in one Godhead ( and that is the mysterie ) and yet but one God . And more there could not have beene ; for this God is infinite , eternall , &c. and onely one can be so ; there cannot bee two Infinites , two Eternities . And againe , this one cannot not be otherwise , for if hee could have been something else , hee had not beene infinite . If then unity bee such a necessary ( give us leave to speake as wee can ) accident , as , without which God could not have been what hee is : may it not bee said that unity is co-essentiall to him , seeing that the Deity admits of no accidents ? And if of his Essence , then unity is in him all , for the Essence of God is all in God , and God in his Essence is but one Divinity . Ob. But so , infinity , power , &c. all attributes are in God his Essence , as well as unity ? Answ. All other attributes are at length resolved into this of unity . Of this , can be given no accompt , but only negative . All explications flow from this , returne to this , that God is one . What is it to be infinite ? Ficinus answers , to have nothing of privation mixt , to be plenus sui ; which is to be One . The power of God is the unity of all Being in one point . What is this , I am that I am ; but this , I am one ? The same we may say of all other the names of God . When we survay the nature of spirituall Beings , we shall find them in Scripture stiled one . For God reduceth all the commandements to love . And the Saints , who are , quatenus Saints , spirituall Beings , ( for their Saintship is a spirituall excellency ) are stiled , Rom. 12.5 . one body ; and , Gal. 3.16 . they are all one in Iesus Christ . Christ and his Church are but one body . Now , this union carrieth certainly something with it more essentiall than a figure . When the three persons are united in one deity , the union is more close than a figurative union . The conjunction of the humane nature , and the second person in the Trinity , is a very entire conjunction ; and so is that of the Saints with Christ . There is the union of the whole humane nature with one person . Here is the union of divers persons to the whole divine nature . And we may easily allow a neare union to these Metaphysicall Beings : seeing even in naturall things , there is as it were an unity , even of two Physicall existences . For GOD saith , You two shall be one flesh ; he saith not one , but one flesh . But these are aenigmata , while we see through glasses of flesh . Seeing Morall Beings are , by generall consent , of fraternall alliance to spirituall , both in nature and operation ; I shall not say any thing of them , but onely what is said by all , that virtutes sunt concatenatae . I shall therefore minde you but of this , how in Physicall Beings , every thing doth delight in unity . And this is very plaine in the stillicids of water , which , if there be water enough to follow , will draw themselves into a small thred , because they will not sever : and when they must disunite , then they cast themselves into round drops , as the figure most resembling unity . Whence is that Sympathy in nature betweene the Earth and the Adamant , but from hence , that they being of one nature , desire to improve their unity by mutuall imbraces ? When have the Sun-beams their vigor and efficacy , beating upon the burning glasse , but when the glasse hath gathered them all into one ? Where is the power of our five senses , which are in their nature so honourable , that nihil cadit in intellectum , quod non prius cadit in sensum ? Where is their vertue , but in communis sensus ? Nay ( if I durst be so bold ) but this I may not now dispute : I conceive all the senses are but one , and that is * Tactus . For their Energie is nothing till the ray from the object to the organ , and from the organ to the object touch in one . It is most happily expressed by Sir Iohn Suckling ; [ Who having drawn the brests of wit and fancie drie , May justly now write Man , must not a Suckling die . ] When he saith , The circumambient aire doth make us all To be but one bare Individuall . What are the Mathematicall sciences , but Vnity turning it selfe into severall formes of Numbers and Figures , yet still remaining entire ? Harmony , proportion , proportionality , which are the subject , the soule of all Knowledge here , are so many severall names of the same unity . Beauty is but one act of grace and sweetnesse , which seemes to us composed of various parcels . * Musick is one forme resulting from many different sounds . This is that mystery , which unknowne , hath confounded the Schools in that Question , whether quantity be divisibilis in semper divisibile . All things are certainly at last reduced to an Vnity ; yea , all things appeare to us cloathed with one forme ; yet are we never able to search out the perfection of this , when we most accurately pursue it . The glory and majesty thereof is such , that it rendreth our minds uncapable of any more than a grosse view , like that of the Sunne in his splendour . Democritus his definition of Being , is very considerable , * Est aliquid differens à se , quod sibi convenit : and indeed , all Being is but one , taking various shapes , sometimes discovering it selfe under one , sometimes under another , whereas it is but one Being : and this is light , truth , that ( as I said before ) beame of divine glory , which is the spring of all Beings . To close this discourse , give me leave thus to set forth that Majesty , whereby Unity wrappeth up all things within itselfe . There can be no recedence from Unity , unlesse by addition of a new , distinct , Unity . But where will you finde This ? A simple Unity must be entirely one with the First ; if you adde any thing to Unity , whereby it may differ , it remaines no more One , but becomes a Duality . Yet doe I in no wise reject that division of Being left us by our Masters , when they teach us , that there is first a Being which is knowne to Be , but it selfe in its Being is insensible . Secondly , another that is sensible , but knoweth not its owne excellency . Thirdly , that which knowing its owne excellency , can reflect upon it selfe . For , I say , this which is called vegetative , sensitive , and rationall , is all of one nature . CHAP. VIII . The nature of Habits . ANd whilst I affirme that the soule is nothing but this Truth , I doe not refuse the doctrine of Habits , either Infused or Acquisite . For when the soule by vertue of its Being , is cleare in such a truth , it is said to be an infused habit . When by frequent action , such a truth is connaturall to the soule , it may be stiled an habit acquisite : though indeed all is but light more or lesse glorious , discovering it selfe frequently or rarely , and by divine appointment , at such a conjunction of time , and not any other , not that the soule is informed by its owne action ; for what hath the streame which it derives not from the source ? What can those workings added to that , from which they receive themselves ? And therefore I wholly subscribe to the Platonists , who make all scientia nothing but reminiscentia ; for when it appeareth not , it is not ; the soule being but an activity , it must be no more than it acteth : and though we seeme by frequent actings to helpe the soule , and so to create in it acquisite habits , yet these are but a Phaenomenon . This is but the way which God discloseth to our eye , whereas all the actings are onely new discoveries . Our Philosophers affirme thus boldly of the unreasonable creature , attributing it all to the instinct , or a new influence . Why may not , why must not we conclude the same of man , seeing it is a received truth , that acti agimus , and we are in our strength in regard of God no better than the most abject creature ? But if all be one ; ( Soule , Understanding , Habits , all the same : ) then neither doe faith and reason differ . Surely they differ onely in degrees , not in nature . That Reverend holy man , that dexterous cominus-pugnator , seemeth to averre the same or more in historicall and saving faith * . Mr Huit in his Anatomy of Conscience , cleerely affirmeth it . * The first degree is Reason . A second , Historicall . A third , Temporary . A fourth , Saving faith . A fift , Plerophorie . A sixt , * Beatifica visio , that light whereby we shall see as we are seene ; these are of the same nature with that light which a reprobate is partaker of . And if any man question the truth of this , let him but consider , that the Donor is the same , our good God . The Efficient , Instrumentall , and Formall cause , is Jesus Christ . The subject recipient , the totum existens . And the Gift it selfe is light or truth , a spirituall Being . How can it choose then , but to be one and the same , seeing ( as I said before ) such a Recipient cannot entertain any other guest ? Neither doe I at all abett that unhappy opinion of falling away from Grace . There is in the opinion a liquid nefasti , and therefore I study to shun it . The propugnators of it are unhappy ; for they have not onely made a rent amongst us , but strengthened a common adversary . The oppugnators also are unhappy ; for they have so managed the cause , that their Adversaries lie almost under invincible darknesse : for the oppugnators fearing to speake plaine , have called Spontaneitatem , liberam voluntatem , and it is impossible to distinguish betweene Libera voluntas Contra-Remonstrantium , & liberum arbitrium Remonstrantium . And whilst the Remonstrants finde no difference in this main Tenet , they weigh all the rest in the same scale , and judge accordingly . For an argument often alledged by many learned men , if it confuteth not , it doth confirme an error ; and thus are they out of the reach of truth . That learned , that pious man , the first fruit of our Church her resurrection , famous Calvin , styled it Spontaneitatem , and not liberam voluntatem : For , Deus and libera voluntas are incompatible , not to be caemented by that distinction without difference , Libera à necessitate , sed non ab infallibilitate . And therfore mighty * Rutterfort affirmeth , that posito Dei decreto absoluto ( and all things are under such a decree ) insulse quaeritur an potentia libera sub eo decreto sit indifferens . But here I am not to , I cannot , dispute this question . Onely I say thus much , it is so unhappy an opinion , that I hope I shall not at all abett it . For though Reason and Faith be one in nature : yet is not reason that degree of light , of which the Spirit hath said , My seed is in you , and you cannot sinne . And therefore men cannot lose that which they never had . And this will be a little more cleere , by the answer to the next objection , which is this . If Faith and Reason , if knowledge and grace be all but one light , how commeth it to passe , that some who have lesse light , have more faith ? and those again , who are for knowledge , as Angels of light , are not partakers of that which is called Saving faith ? This difficulty is rather mazy , than strong ; I shall therefore hope to bring the Ariadnean thread . And at first abord , I deny the proposition . I conceive it a mistake . For I doe verily beleeve , that the weakest Saint knoweth more of God , than the most intelligent of those Spirits , who though once in heaven , are now in intolerable flames . All men confesse thus much , that even the meanest Christian , hath more experimental knowledge of GOD , than Beelzebub the Prince of the aire . And doth not this convince them of what I affirme ? For what ( to speake in their language ) is experiment , but the daughter of light , gathered by frequent observation ? If experiment be but light , and their experience is more than that of the greatest wits ; then ( if I mistake not ) by necessary consequence , their light is more and greater . But I suppose , the error may be cleared by this Simile . The one is as the man who hath studied the Theory , the other the Practicke of any art of science . The first may know more in appearance ; but the other indeed knoweth more . You shall finde two unequally learned , The first is a Gnosticke , a helluo literarum ▪ the other hath not read so much , but hath concocted , mastered and subdued all before him . Which now is said to know more ? The foole hath said ( not , as some expound it , wished ) in his heart , there is no GOD . It is true , now and then he hath some glimmering light of a Deity , but anon againe all is shaken , and he faith , there is no God . Doth not the people of Israel say , Wee are our owne Lords , who shall controll us ? We have made a covenant with death and hell , and none shall reach us . Can these men , these Beings be said to know God ? If you object the devils age and experience , it cannot help ; it is but , as you call it , a collection of his owne lights , and all the starres shining together make not day . I should onely aske this one question , Can the divels beleeve or know God to be all mercy ? It is impossible , because they cannot beleeve him so to themselves . Ob. But some say , Neither doe the best men beleeve him so to the wicked . Resp. Yes , we doe , wee know him in his nature to be mercifull to them . Besides , mercy and justice are all but one thing in God ; and this those miserable Creatures cannot consent to , that their ruine is the effect of supreme perfection , infinite sweetnesse . To the confirmation of this , I shall but presse this one consideration . If they did know more than the Saints , they must needs love more ; and in this I shall have all those my abettors , who hold that the Will doth necessarily follow the understanding ; which whilst Aristotle denieth in broad and open disputes , he doth in tacite termes closely yeeld to . I doe apprehend it an undeniable truth , that what Good soever I know to be good , I must love . And therefore if wicked men did know more of God , they must know him needs under the notion of good : and so Seeing goodnesse in his nature , they must love him more . I might adde , what good we know , we are : our act of understanding being an act of union , which ( as before ) being Metaphysicall in the soule , must be entire . CHAP. IX . The difference betwixt Knowledge and affection , discussed . IT may be that what hath beene disputed , will be granted : but there is yet an objection which requireth solution . Ob. If all Being differeth onely in degrees , not nature ; if knowledge , affection , light , activity , bee all one ; Whence is it that even amongst Christian men , holy , spirituall men , men of largest affections , ( and the affections are the activity , the maine of the Soule ) I say men of the largest affections are esteemed to know least of God ? And others , whose affections are as it were benummed , and all activity is placed in their braine , understand more of the divine nature ? Doth it not appeare from hence , say they , that all Being is not one , differing onely in degrees : but that there are even different natures , amongst which one may excell , whilst the other is deprest ? Sol. I could tell these men , who start the objection , that they deeme the light in the head , more than the love in the heart : and then I shall say , that with them the head is the higher degree , the heart the lower degree of light , and so all is but a different light ; from whence , affection , being judgement in its infancy , ceaseth , when Knowledge groweth mature : as the heate and blaze of fire , is but its labouring towards purity and perfection , which therefore are no more when the cleare flame reacheth its Element . But other men think otherwise , and they doe pitch all in the affections , and the meaner light in the understanding ; and so turning the table , still one shall be a parcell of , or a step to the other , and each carry along both in equall measure according to reality : how much true affection , so much knowledge , & vice versa : as I shall shew in other two answers , on which I fixe the strength of my thoughts in this point . And therefore Secondly , I affirme confidently , and , I hope , truly , that he , who soars upon the wings of Affection , and layeth himselfe in the arms of Jesus Christ , though hee amuse not his head with the mysticall nature of the Trinity , with the procession of the Spirit , with the incarnation of Jesus Christ , attempting to make that holy oyle ; Touching the Arke , this glory which is too high for him ; loosing himselfe , while he laboreth to see how humane nature can be raised so high ; divine condescend so low , as to bring forth the Hypostaticall Union : I say , such a one knoweth more of God , than the other . It is often seene , a working head is like an over-hot liver , burneth up the heart , and so ruineth both : Whereas sweet humble affections , are the onely way to keepe the poore creature in a constancy of spirituall health . And in this care the Apostle to Titus forbids foolish questions , endlesse genealogies , contentions , and brawlings about the Law . This Law is the rule of life ; and if we know not the Law , we cannot keepe the Law , and so we must perish ; and yet we finde the search of this forbidden . Object . Some will say , here is meant the Ceremoniall Law . Answ. I will allow it ; but is not the Ceremoniall included under the second precept ? The people upon Christ his Sermon , wherein he taught , that He that looketh on a woman to lust after her , hath committed adultery with her in his heart ( and so he gave the Law its full latitude ) say , He speaketh as one that hath authority , and not as the Scribes and Pharises : conceiving it their duty and happinesse to know the Law in its utmost limits ; and yet we are restrained from any brain-sick , heady , nice inquiry , even into the Law , scil. not to busie our heads with the knowing part , in over-great proportion , but labour to bring our knowledge to practise . If then all such knowledge ( I meane all knowledge of this nature ) bee forbidden , it is because it is not good ; it is not knowledge , but a vaine tumour in stead of reall greatnesse or growth : and that other of the affection , hath certainly more of God in it , and so more of truth . The Apostle is so great an enemy to this kinde of knowledge , that having disputed such a point in disdaine of gain-sayers , he concludeth , If any man lust to be contentious , we have no such custome , nor the Churches of God . — Demonstrat quaelibet herba Deum . He who refreshed with the sweet odours , pleased with the various comely shapes of a flower , can say , this is sweet , this is lovely , lovely indeed ; Yet Iesus Christ is a bed of spices , as the Lilly of the field , the Rose of Sharon , sweeter , much sweeter , ten thousand times more lovely . This man knoweth God , this man loveth God , this man knoweth him indeed ; and this knowledge , as it is the most pleasant here , so it will certainly prove the most profitable hereafter , and alwayes declare it selfe most reall . Doth not the Apostle , doth not he most truly , most pathetically cry out ; Though I had the gift of prophecie , and knew all secrets , all knowledge , yea , if I had all faith , so that I could remove mountaines , I were nothing ; I were as sounding brasse and a tinckling Cymbal , if I have not charity . When all these excellencies meet in a Christian , as happly they may , yet it is charity that maketh him what he is , and the other Beings are but as Phalerae , as trappings which give a handsome set-off , but not a Being to a Christian . Love is lovely in Gods eye , he is stiled the God of Love , the God Love . And in another place , the Scripture affirmeth that in this we have fulfilled the will of God , if we love one another ; for by this we are made one with God , and so dwell in true light . The two Tables are reduced to Love of God and our neighbour . So that sweet affections doe make the most sweet harmony in Gods eares . Of the Chorus of Saints , the greatest number will bee found amongst the feminine sexe , because these are most naturally capable of affection , and so most apt to make knowledge reall . It is true , I confesse , these affections misguided , led them first into transgression ; but these same affections after , carried them first to the grave , then to the sight of a Saviour , gave them the enwombing of Christ , who ( in some sense ) might have entertained our nature in another way ( if he had so pleased ; ) and these affections will one day raise many of them into the sweet embraces of everlasting joy . Amongst the Church-Officers , the Pastor and the Doctor , according to Timothie , are more eminent than the rest , because they labour in the word and doctrine . Of these two , the Doctor is alwayes to have his sword alwayes girt about his thigh , he must enter into the lists with every uncircumcised Goliah . Hee must stand continuall sentinell , that no herefies be forced upon the Church . He must beat his braines in dissolving difficilia , and clearing obscura . He must sometimes faint away in watery cold fits , by picking up , and throwing out witlesse , saplesse sophismes , which though they cannot hurt the strong , may seduce the weake . In the meane time , the Pastor leadeth the flock into the sweet and pleasant meadowes , feeding them by the little brooks of seemingly shallow affections ; and yet this man shall not onely receive equall honour with the Doctor , but be preferred before him ; as appeareth clearly in Eph. 4.11 . 1 Cor. 12.26 . As it was with the Israelites , so it is here ; those who keepe the stuffe , receive equall reward with the combatants . I doe therefore conclude , Hee who hath the largest affections , hath most of God , most of his image , which is renewed in knowledge . Thirdly , sometimes it hapneth , that those who have the largest knowledge , have the most enlarged affections , even to our eye ; and this is happinesse indeed . I confesse , it doth not so seeme to an eye that would read it running ; but if it be exactly looked on , if it be presented to our view in the pourtrait of an example , I thinke it will be very cleare . David and Salomon compared with Paul , will be as a thousand witnesses . The two first doe seeme to out-strip all men in affection , they are brim-full , running over . For , David is stiled the sweet Singer of Israel ; in his Psalmes he is ever magnifying the rich mercies of God , singing forth the praises of God , chusing rather to be a doore-keeper in the house of God , than to dwell in the tents of Mesech : making his Word to be a light unto his feet , and a lanthorn unto his paths , placing all his delight in the Law of the Lord . Salomon is the happy Pen-man of that Hymne , which by the Spirit is stiled the Song of Songs . Yet for all this , even in this , they are both exceeded by Saint Paul . But some , it may be , will imagine those Worthies to be endowed with higher gifts of Nature and Art , than S. Paul : and then they will give all the glory to their understanding , and not to their affections . If it be so , I confesse I have not fitly chosen my Opposites ; But the truth will then appeare in Them , without comparison distinctly . For , if in affection they exceed all , and in abilities are as Saul , taller than their brethren by head and shoulders , then is it manifest in them , that eftsoone men of the most raised parts , of highest abilities , doe superabound in love . But , if , in things which are not directly of Faith , I could cease to be a Sceptique , I should with that most Reverend Worthy , Thomas Goodwin , give Saint Paul for head and heart , that Throne in heaven which is placed next to Jesus Christ . But secret things belong to God ; let us onely compare their eminency here below . I think it will be out of question , that Saint Paul was the most excellent . For , though Salomon ( there I suppose will be the difficulty ) be said to be the wisest of men , that ever were , that ever should be ; yet that is to be applied onely to Government , and ( if it may reach so farre ) to his excellent skill in naturall Philosophy . View but Saint Paul , and see whether he doth not excell in every thing . He had gathered up vast learning at the feet of Gamaliel ; for his parts he was advanced to eminent power in Church and Common-wealth . He saith of himselfe , I profited in the Iewes religion above many my equalls in my owne nation , being more exceedingly zealous of the traditions of my fathers . And after his conversion , he was judged the only man fit to contend with the Philosophers at Athens . For they who seemed to be somewhat , in conference added nothing to him . And therefore to him was committed the unravelling of all the difficult knots . It is he that disputes about meates , long haire , divorces , irregular partings of husband and wife . It is he that openeth the nature of prophecie , evinceth the resurrection from the dead , maintaineth justification by faith . And that he may be perfect in knowledge , God is pleased ( whether in the flesh or spirit , he knoweth not ) to take him into the third heavens : and there he was so filled with Revelation , that God was forced to put the Philomela-Thorne under his breast , that hee might not fall into the sleep of sin , and so give himselfe up ( as Sampson ) into the hands of Philistine enemies . And yet this man exceeds all men in affections , and in his affections surpasseth all his other excellencies . It is hee that is often in journies , in perils of waters , in perils of robbers , in perils by his owne nation , in perils amongst the Gentiles , in perils in the city , in perils in the wildernesse , in perils in the sea , in perils amongst false Brethren , in wearinesse and painfulnesse , in watchings often , in hunger and thirst , in fastings often , in cold & nakednesse . And as he saith of himselfe , Who was weak and I was not weak ? who was offended and I did not burne ? It is hee that fought with the beasts at Ephesus . He is content not onely to bee bound , but to die for Christ . Good Saint Paul was so tender over his kinsmen according to the flesh , that for their sakes he could willingly be content to be separated from the love of the Lord Jesus Christ . And this is greater love than that which Christ mentioneth ; for no man had then shewed greater love than to die ; but this holy Saint will goe one step further , he will suffer an eternall death for his friend . Thus , if suffering either for the head , or members , for the Church , or Christ , will discover affection , I suppose hee will merit the Garland . And as a complement and crowne of all , if to live be most for Gods glory , though death be his advantage , he is resolved to submit , making obedience to Christ in life and death , his gaine and triumph . I confesse , when he travelleth through those briery disputes , he cannot display such sparkling vivid affections : But when hee hath gotten but a little above those lime-twigs , how doth he mount on high , and there , upon even wings , disdaine all things below , triumphing in the imbraces of his Saviour , who is to him more choice than the choicest of ten thousand ? If what I have attempted to prove , be true , as I hope it is , then Consider , Either those who are eminent in affection , and otherwise know little ; or those who , as they abound in one , are also Masters in the other : Distinguish appearances from truth ; Reading , memory , discourses , effects of sense or complexion , from that which entreth the soule , becommeth reall there , acteth , floweth from thence as a spring : And then will you conclude , that all knowledglieth in the affection ; that all knowledge is but one , differing onely in degrees . And lastly , that all , whether knowledge or affection , is but the Truth , that spirituall ray of heavenly light which God is pleased to present to our view under severall shapes , yet is but one and the same Being , scil. light and truth . CHAP. X. That all the severall and particular actings of the soule , are this one light and truth . THUS have I dispatch't the first discourse of the generall form and nature of the Understanding . Now concerning the particular and various workings thereof , in conclusions , simple apprehensions , negations and affirmations , &c. which seeme to be the ofspring of the first and originall Being ; even these , I hope to prove all one and the same , as with themselves , so with the former , all conjoyned in one Being of light and truth . That is truth in the fountaine , this in the streames ; and no man will deny the fountaine and streame to make one river . Onely , sometimes it appeareth in such a shape , sometimes in another , but is still the same soule . This will appeare if wee compare the nature of the Soule or Understanding ( for we have proved them both one ) with their irradiations , actings and severall emanations . Res enim dignoscendae sunt ex causis . Now , we conceive the first Being to be no other thing , than activity , so confest by all . And if you would know what an activity is , you shall finde it to be either potentia agendi , or ipsa actio , or rather actus primus & actus secundus . If it be actus , either Primus or Secundus ( for primus and secundus are to me differenc'd onely by time , and so not differenc'd at all , ( of which I will presently speak a little more ) it must be still in work , and is no longer than it acts . Now , what can this act be in this subject , whereof we discourse , but the reasonable working of the soule in this or that conclusion ? If it be any other than a work of reason , how can it constitute , or become the forme of a rationall soule and humane understanding ? If it be such , how differs it from thought , ratiocination or positions in the minde ? Whilst then these conclusions , sayings , actions , are the forme of that truth , of that universall first truth , they must be that truth . For , forma quae dat esse , est esse , and whatsoever is the forme of any thing , that is the Being of it . For , Being and Forme are but one . If the forme of this activity be not these reasonable workings , it must be something either of a baser allay , or of a higher stamp . If the latter ; then you speak of Angels or some other spiritual Being , if there be any which is more noble than the soule . And then how doth this excellency discover it selfe ? Where or what is it ? How is it said that Action is the perfection of all things ? If the former ; then first you descend to some lower degree of existency ; for , all Being is but an activity ; and according to the glory or basenesse of that activity , doth the Being receive denomination . Or secondly ; Shall the cause be more ignoble than the effects ? What then ? If it be neither more excellent , nor lower , is it various , hath it lesse or more of action ? still you fall at the same stone . But they who approve of the distinction of actus primus and actus secundus , think they salve all by the distinction of substance and accident ; So , with them , actus primus is the Being , the substance it selfe : and actus secundus is the product of that Being or accident belonging to that which they make a soule ; and thus forgetting this , that omnis virtus consistit in actione , they make the soule a meere virtuall Being . But , besides that the former Reasons are not thus everted , of these men I should ask this question . What is this their actus primus ? What is the forme of it ? What is with them the forme of a reasonable soule ? Is not Reason ? can there then be a soule , till there be reason ? And this Reason is not potentia ratiocinandi , but Ratio . For , if you distinguish between the act and power , the act must ever be first in order , dignity , and nature . So then , What is the form of this primus actus ? is not some act ? if it be , it must exist ; else you will allow it but a bare notionall Being , which lyeth in the apprehension . And if it doth exist , must it not be this which you call actus secundus ? If it be not an act , they make it nothing but a power , a faculty depending upon something else . And if this be the nature of the first , what can the second Being ( which is the effect , and so lower ) be , but a bare notion ? If here were fit place , I might perhaps set upon the Rack that long-famous Distinction of Substance and Accident , wherby It should be forced to confesse it selfe an aged imposture , at least in the generall and frequent acceptance . But the activity consisting in the action , That and It shall both be proved but one ; and so , actus primus and actus secundus are this same truth , this light which I plead for . CHAP. XI . An objection answered , in which the nature of Time and Place are touched . YEt this doth exceedingly stumble mens thoughts ; wee see various actings of the soule , distinguished by the circumstances of Time and Place ; there are severall distinct actings ; are there then so many severall soules ? First , I could justly give this answer ; When these men can tell me what time and place is , I doe hope I shall finde both time and place to dissolve the difficulties . Secondly , I shall , I suppose , both by reason and their owne assertions in the like case , prove that time and place are nothing , or alter nothing in this point ; and that , these simile's will a little irradiate . Beauty ( if I bring not the exact discription of the learned , yet I shall remember so much as concerneth the point in hand ) consists in complexion , in lineaments , and in harmony . Complexion draweth his Being from colour , from the subject wherein colour is seated , the spirits which give a Being to this colour , &c. and these are differenced by many circumstances . Lineaments as they are adorned by , so are they the ornaments of this complexion . And these againe are divers from themselves , and divers from Harmony . And yet , by Harmony , these make up one sweet , one pleasant Being , which we call Beauty . A Flame rising from divers thornes , is not many , is but one flame . A streame filled with various springs , is not various , is but one streame . So is it in our case . Those Circumstances of time and place , differencing these various Beings , are something , or nothing . If nothing , the objection is answered . If something , they are a piece of the whole , they serve to make up that harmony , which we call Beauty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Thus time and place , with all Beings of the like nature , are either nothing , or else they have a share in the Being , and make up the totum Compositum . The Soule is but one Act distinguished to our notion by severall apparitions ; and these intervals , with all variations , either are nothing , or are of the nature of the Soule , and serve to make up that confort , that truth , that life that we now discourse of . And that this is so , I hope by this cleere ratiocination to leave you assured . Time and Place seeme to me nothing but an extrinsecall modification of a thing . I cannot finde that the learned have made anything at all of them . Let us survey them , as they define them , when they treat of them ; as they esteeme them , when they meete them occasionally . How hath Aristotle defined Place ? Est superficies concava corporis ambientis ; Where is the truth of this in the highest heaven which incompasseth all the rest ? Hath Ramus any whit advanced the cause in his definition ? Est subjectum rei locatae ; Idem per Idem ! Are not those who propound , and they who entertain such a definition , justly compared to the Constable and the Country-Justice ? The first having received from some higher power a Warrant , wherein in was this hard word , Invasion , repaired to his Rabbi for Solution : he , that the question might seeme somewhat obscure , paused a little , that it might not shame him ; after he had consulted , in a stroke or two with his grave-learned beard , replyed ; the sense of this word is very plaine , it is Invasion , it signifieth Invasion ; with which the Constable being fully satisfied , gave him many thankes and departed . Locus and spatium corporis locati , is little better ; what have we in this definition , of the intrinsecall nature of place ? So that , if I be not wholly blinde , they , whilst they treat of it as Scholars , make it nothing : when they make use of it by the By , it is the same . As , the Soule , they say , is tota in toto , and tota in qualibet parte ; whilst they spread and diffuse the soule over the whole body , from one extremity to the other , Place maketh no division in the soule ; it is but one soule , yet extended quite through the body . Angels are definitivè in loco ; that place which is within the circumference so limited , doth not at all cause them to make two in this angelicall Being . I may affirme the same of time , Tempus est mensura motus ; What doe I know of time by this ? how can I from hence ghesse time to have so considerable a Being , as that it shall make two of that whith otherwise would be but one ? In the Deity we are sure it can have no such effect . In the Deity wee have creation , preservation , redemption , decree , and execution of that decree . All these to our apprehension are distinguished by time : and yet no man will say , that in God they are two : for God is purus actus , nulla potentia . But you will say , this is obscurum per obscurius , and not to unmask and unveile difficulties : Which no Simile taken from the Divinity can doe , because That is all mysticall . To which I answer , Si magnis licet componere parva , wee shall finde the same in our selves , we shall find that Time doth not at all difference , or any way act . I suppose it is cleare , that Place hath lost all place and credit in this argumentation . Why may not I say the same of Time , seeing by all mens confessions they are twins of the same womb ? But secondly , I affirme this , ( and I hope truly ) that if you make Time any thing , you annihilate all the act of the Creation ; that is , you will admit of no one perfect action . A thought , I confesse , passeth in a moment ; and yet , in this moment , under this moment , are many subdivisions of Time . We have in an houre , an halfe , a quarter , a minute , a second , ( the 60 part of a minute : ) & how many subdivisions will a scruple admit of ? For ought I know , Time and punctum Physicum agree in this , that they are divisibilia in insinitum . If then you will make so many thoughts in a thought , as you have divisions under a scruple , you will have no perfect thought , no compleat act . To shun this , you wil confesse that Time doth not divide one act alone : but one Act or thought comprehendeth many Times . Why may not I say , that if Time doth not parcell out one act , it cannot act upon two , when the duality ariseth onely from Time ? This not being well weighed , hath cast our wits upon strange rocks , hath raised this Question , How doth God see things ? If in their existencies , then all things are co-eternall with God : if in their Causes onely , then all things are not present with God ; but you must admit of succession , a former and a latter , to eye divine ; which is blasphemy . This dilemma seemeth strong ; but it is because we make Time something : whereas indeed all things did exist in their Beings with God ab omni aeterno . For , aeternum & tempus are all one in eternity : and this succession is but to our apprehension . Thus , if Time and Place be nothing , I hope the weight of this objection is is taken off . But I foresee another objection . Object . If Time and Place be nothing , if all our Actions are but One : How can there be evill and good ? Answ. I fully conclude with Aristotles Adversaries Anaxagoras , Democritus , &c That Contradictions may be simul & semel in the same Subject , same Instant , same Notion ( not onely in two distinct respects , or notions , as one thing may be causa & effectum , Pater & Filius , respectu diversi ; but even in the same respect , under one and the same Notion . ) For , Non ens is nothing ; and so , the Being which it hath , may subsist with that which contradicts it . I speake in their termes . Now , let us view our actions , either as Many , in pieces , or , One entire act . As many ; impute Transgression to what you please , either to the effects in the body , or the Will , and its workings : all these , so farre as they have Being , are good ; for , all Being is good . Where then is the sinne ? Certainly , sinne lieth in this , that there is not so full a goodnesse as there should . Sin is onely a Privation , a Non-Entity : But , a Privation , a Non-Entity may subsist ( according to the subsistence it hath ) with Being . Such a co-existence of Entity and Non-Entity , was in his faith , who cried , Lord , I beleeve , help my unbeliefe . This Contradiction ( of Entity , Non-Entity ) must be in the selfe-same Act , ( and not in two distinct Acts : ) else the Act is perfect , ( having complete Entity , goodnesse , without admixture of Non-Entity : ) and so is onely the Creator : or else it is more imperfect than Beelzebub ; for , It is Bad , and no Good , Non-Entity wholly , and no Entity , and so no Action . Thus we see Good and Evill may co-exist in severall , in particular Actions ; Why then not so , if all Acts should bee but one entire Act , undistinguisht by Time or Place ? If the members composing the Body , have matter and forme , why then not the whole Body ? Sinne in it selfe is nothing , only a non-conformity to Gods Law . The Twilight hath not so much light and so much positive darknesse : only it hath not so much light as Noon in cleare day . Here 's the defect : and by this defect , Light and Darknesse co-exist in the same point of ayre . So , though our Acts bee but one , undivided by Time and Place : yet , to our griefe , are not free from Sinne . Thus the Soule , Truth , Light , is alwayes and continually one , though it appeareth otherwise to me : and this appearance ought not to dazle the sight of the truth ; for , as they say of honour , Honor est in honorante : so may I say of apprehension , Apprehensio est in apprehendente : the thing is still the same , let my apprehension bee what it will bee . I doe not reject the phrases of severall truths , and several actings of this truth : for , Loquendum cum vulgo ; yet , phrases must not mislead us . For whilst I confesse loquendum esse cum vulgo , I professe that sapiendum est cum paucis . For , to our apprehension , that truth which is but one , doth variegate it selfe , and take divers shapes . As that Sun which is one and the same , is ruddy in the morning , cleere at noone-day ; of a moderate heate early , and at mid-day rather torrid . Various colours meeting in the same point , to make up one indivisible act of sense , are by it judged divers Beings , whereas they all make up but one Being ; they are but one and the same object of sense . Reason , which is exalted above Sense , telleth us it must be so ; because that act of life is but one , and the Sense is not an Ubiquitary ; it cannot act upon any more than one at once . The Trigonall Glasse paints out to us more , and more lively colours in every object ( which as a medium it presents to the eye ) than are in the Iris ; yet , This object , may be but some duskish sad thing , in which there is no change of colours at all . The three leading Senses have confuted Copernicus these many yeares ; for the eye seeth the circulations of the Heavens ; we feele our selves upon a stable and firme foundation ; and our eares heare not from the volutations of the Earth such a black Cant as her heavy rowlings would rumble forth : and yet now if we will beleeve our * new Masters , sense hath done as sense will doe , misguided our Reason . When the nimble juglers play their pranks , you see and heare , yet neither see nor heare . So your sense is no good judge . Thus let the soule be raised to its supreme height of power , and it will cleerely see , that all the actings of reason which seeme severall ( bee they , as we think , distinguished by time and place ) are but one , a fixt entire unity . CHAP. XII . Another objection is answered , drawn from the falshood in the workings of the soule . BUt if these particular actings of truth , are truth ; then when this Being , which wee have so long discoursed of , acteth not truth , it ceafeth to bee : and so , where the soule entertaineth or pronounceth a false position , the soule is no more it selfe . Grant that it is with the soule in this moment of time , when it acts upon falshood , as when it acts not , and so is not ; yet you will advance nothing , till you can prove the succession of moments to have a reall being . By former discourse , I hope it is cleare , that Time is but a Nominall Being , and then this cessation depending on that distinct moment , which is not , is likewise it selfe an imagination . But secondly , I will allow it , when any man can shew me that Falshood is a reall being , which the soule or truth can worke upon ; For , in every apprehension two things are to be weighed ; The Agent it selfe , and the Subject acted upon , ( I speake now in other mens language ; for I conceive the Agent together with the Subject to be One in the act . ) Truth is alwayes truth , Nemine dubitante ; and so it must be true , whilst it acteth on a truth . If that be True , which it acts upon , then all is well ; if it be False , it is a vanity , a lye , a nothing . For , if Falshood have a Being , then wee must either with the Manichees , make Two sources of Being , or else God must be the author of it ; which no man will affirme . If then it have no Being , the Soule cannot act in it , and so it cannot be the act of the Soule ; For , how shall the soule or truth act upon nothing ? But the Soule doth act , when it pronounceth a false position ? He that in the twilight , mistaketh a man for a tree , acteth right in what he seeeth ; and when he raiseth a false conclusion upon the premisses , he acteth not . For , how is it possible , that a man should act falshood , a vanity , nothing ? In this action , there are two things ; There is the seeing a Being , and the seeing it under a confused notion . Or , which is the same , You may observe , first , the opining ; secondly , the opining uncertainly or falsly . The opining , is a good act , none will deny ; to think , let it be what it will be , is good . But secondly , the so-thinking , is that which is obscure . Now certainly , the formalis ratio of this so-thinking , lyeth in thinking of errour , which is nothing ; and in thinking of nothing , the the soule cannot act ; for , nothing produceth nothing . A man , who catcheth at the shadow of a Hornet , acteth rightly in catching , and stingeth not himselfe ; because he apprehendeth onely the shadow ; because so far he doth not act ; for to catch a shadow , to catch nothing , and not to act , are idem . And thus , whilst the soule catcheth at a false position , it graspeth but the shadow , which can be nothing , seeing evill is , nothing ; ergo , it loseth not truth ; for it pronounceth nothing but the truth of the position . The same may be said for Paine . I conceive , it cannot act upon the soule , nor the soule upon it , because , it is but a bare privation of spirit and strength . And upon this ground , I shall subscribe to that opinion propounded by that reverend , worthy , that quick-sighted Balearian-jaculator , Mr Dr Twisse : Whether it be not better to be in perpetuall paine , than not to be at all . If Paine be but a bare privation , certainly Any Being is more desirable , than , for feare of a privation ( a not-being ) to become no-Being . Hîc rogo , non furor est , ne moriare , mori ? If any man shall tell me I speak against sense , I shall modestly ask him this Question : Whether it be not impar congressus betwixt Sense and Reason : and whether , in that case , Sense be an equall judge . Reason telleth us , that Paine must either be something , or nothing ; if nothing , then it is but a privation ; if something , it must be either good , or evill ; if good , it cannot ( as hath , and will yet appeare more in this Pamphlet ) hurt us ; if evill , it is either a nominall evill , or reall ; if it be named an evill , and is not , it will not be disputed ; but if it be a Reall evill , then it is nothing ; for , Evill , by consent of all , is nothing but privation of good . In this case shall Reason or Sense guide , judge You. CHAP. XIII . Discovering the consequences of this Position , that All things are one Truth . SIR , WHEN you collect your thoughts , and passe sentence upon these unsheaved gleanings , your gentlenes ( though the papers merit no such favour ) wil smile upon them ; and say , here our eyes indeed are pleased with the curiosity of Pallas her needle : but , what hath Reason to work upon ? what is the usefulnesse of this more than Arachne's web ? more than to entangle empty wits withall ? What fruit doth it yeeld better than the Silk-worme , which is worne onely for ostentation ? Give me leave to plead for my own . Our own ( you know , though black ) is comely to Our selves . If This were well weighed , that all things are but one emanation from power divine : If this were taken fully into the Understanding , that wee might be said to live upon , to live in this truth ; we should live more Christianly , more cheerfully . Non est vivere , sed valere , vita . I say more cheerfully , more Christianly , in a few moments , than we doe now in the whole course of our distracted time . And you will more easily consent to this , if you doe consider that our happinesse is compounded of two Simples only , which are so entertwined , as that they may seeme One , The first is to know . The second , to doe what is right and good . Of the former , the Theoreticall part , I shall speake hereafter . In the Practick , Two things are considerable , First , that , Action dependeth wholly upon knowledge . And , of Knowledge , this is the well-spring and rule , that , Vnity is all . The Spirit saith , How can you love whom you doe not know ? and I may say , How can you do what you know not ? The Not-knowledge of of what is right , with-holdeth from , and wearieth in action ; if perchance wee ever have any glimmering of light . For , Ignorance bringeth this double evill with it . First , it leadeth into Errour ; and Errour ( simply in the view of it ) giveth no content . Seconly , in the progresse it wearieth and distracteth . One who is lost in a Wood , suffereth as much in seeking as losing the way . Whereas , if we Knew aright , how even and smooth would be the way of action , and how great our contents therin ? Secondly , not only all our actions turn upon this hinge ; but out of this treasury issueth forth the whole complacency that wee gather from , or receive in action . For , if wee knew this truth , that all things are one ; how cheerfully , with what modest courage should wee undertake any action , re-incounter any occurrence , knowing that that distinction of misery and happinesse , which now so perplexeth us , hath no Being , except in the Brain ? Wee should not need to check and raise our selves with Davids out-cryes , why art thou cast downe my soule , why art thou disquieted within me ? Our Spirits could with him wait upon God ; make him our only rock , and then wee should not be moved . We should not call for Epictetus nor Boëtius de consolatione Philosophica ; wee might fetch our cures from our own bosomes , if from this one truth of unity wee could conclude these two things . First , that Misery is nothing , and so cannot hurt . Secondly , that every thing that is , is good , and good to me : then we might sing with a joyfull spirit , O nimium , nimiumque beati ; and upon sure ground ; for , whilst I being a Being , am Good , and that other Being is Good , and these Two Goods can fall under no other difference , but of degrees ; Good & Good , cannot but agree , and so must be good to me . If any man shall say , that the overflowing of another mans good , may be my evill ; they mis-take ; for , such a though is a falshood ; and , as I have already proved , Falshood is nothing , and so cannot hurt . That such a thought is falshood , I suppose this will cleare it . The Philosophers fancy to themselves animam mundi , and say every parcell is as a Simple contributing to the existence of that Compositum . But Christians know , and I have ( if I mistake not ) evinced , that , all Being is but one emanation from above , diversified onely in our apprehension . How can then one piece of that Being impeach the other , one part of the Soule quarrell with the other ? As the will ( speaking in their termes ) with the sensitive faculty ; or the Eye with the Belly : the vanity whereof Esop hath taught us long agoe . So , of necessity , if either my envy , or anothers folly , lay me low , because my brother is exalted , this must be a lie , and so cannot hurt . E contrario , the Good of another , being the perfection of the whole , is my advantage . If with this eye you view that Scripture , you will see it in its glory , Is thine eye evill , because thy brothers good increaseth ? The rule , you see is , that I should rejoyce at the wellfare of another . Now what is the reason of the rule ? Philosophy teacheth us , that it is not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , lovely . If then I must rejoyce , I rejoyce because of some propriety , and this propriety ariseth from Vnity ; this Alkermes of Unity , cheereth the drooping spirit , cureth the atra bilis of Melancholy . The same potion easeth the heart of envyings , censurings and whisperings . So he , who knoweth that injuries , because they are nothing , cannot hurt ; and good things , though anothers , doe serve him ; cannot cherish such viperous starvelings in his thoughts . CHAP. XIIII . The benefit which Knowledge and all Sciences receive from this assertion . I Have in a word showne how Unity untyeth all difficulties , unites all happinesse in practicall things . Permit me to discover what influence it hath upon that other simple , which maketh up the compound of our happinesse , ( Scil. ) Theorie . Tully saith of Epicurus , Frangit , non dividit ; The breaking of learning into so many Sciences , is but making so many miles , that so the Master may have more hire for his post-horse . They forget , that , vita est brevis , whilst ars est longae . It were much better if all Learning were like the chaine fastned at Iupiters Throne , all of a piece : Or the Beame , which from the Sunne by a continuall tract of irradiation toucheth the treasures of the earth . To the effecting of this , that learned , that mighty man Comenius doth happily and rationally indeavour to reduce all into one . Why doe wee make Philosophy and Divinity two Sciences ? What is True Philosophy but Divinity ? and if it be not True , it is not Philosophy . Doe but see a little in particulars , the fruit of such like divisions . In the knowledge of Beings , we must observe First , Being is : Secondly , What it is . There is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . What a tedious work doth this very division lay upon us ? Alas , the very first , the easiest part of it , will take up all our time ; and to ascend to causes before we know that there are effects , is to mount the highest round , before we ascend the first . And therefore that learned wit , Sir Francis Bacon , in his naturall Philosophy , bringeth onely experiments , leaving the search of causes to those , who are content , with Icarus , to burne their wings at a fire too hot for them . Indeed , sometimes as an imbellishment of his discourse , that he may please stirring fancy , he interlaceth some causes , yet gently and modestly propoundeth them , but as for entertainment . If now our humble spirits could be content to see all things , as they are , but one , onely bearing different shapes , we should according to that rule , Noli altum sapere , improve in what we know , and there sit downe . But our spirits are mighty Nimrods , hunting after knowledge , venturing all , to eate of the tree of knowledge of good and evill . Which curiositie of ours , is wittily reproved by Sir Iohn Davies ; Why did my Parents send me to the Schooles , That I with knowledg might enrich my minde : When the desire to know , first made men fooles . And did corrupt the root of all mankinde . And for this reason we lose with Esops Dog , the substance , and get not the shadow . Causes we cannot , neither shall ever finde out : The knowledg of existencies we omit ; they are too voluminous , if we did attempt ; and so much doubted of by men , that what to think , we know not . View all Learning , and see how the very Being of things , is questioned in Naturall Philosophy . Amongst the Quadrupedes , wee question the existence of the Unicorne : inter volatilia , the Phoenix , and the Bird of Paradise : amongst Fishes , the Mer-maid . When we seek into Minerals , we finde not Ebur fossile ; the incomparable vertues of it wee meet with in all Physicians : but the subject of so many excellencies , we doubtfully hope for . Of herbes and plants , Bookes name many which gardens , meadowes , rivers afford not : If they ever were , we may give them to Pancirolla , that he may reckon them with perpetuum mobile , the Philosophers stone , cum multis alijs , inter Inventa perdita : For every age interreth old things , and is againe fertile of new births . If we were mighty men , as Adam , that all the creatures would come and present themselves to our view : yet ( which is the second part of this first Question ) wee could not give them their names according to their natures . For when we doe know that any Being doth exist , we doe not know what their formes , their severall qualities and temperaments are . We altogether are ignorant of herbes and plants ; which are hot and cold , in how many degrees they are so . For in these , how many , how eternall are the debates ? Some deny the healing vertue to Dictamnum . Some question the nature of that killing-saving Indian herb , Hen-man-bane , Tobacco : whose insolence is such , as to make That part of man a chimny , an outlet of her smoky birth ( expressed happily by Doctor Thory in these words , Inque tubo genitas haurire & reddere nubes : ) I say , to make That an outlet of her smoky birth , by which the old Romans ( in this their Proverb , Est homo nasutus ) discovered their judgements of gifts and wit . Some say it is hot , and some say it is cold . Few of the Learned , consent about the degrees of heat and cold in any Simple , and so are forced to palliate all with the gaudy mantle of occulta qualitas ; Yet what are all these but matter of observation ? manifest effects , which Sense teacheth the plowman , the Country-man , yea the bruites themselves , as familiarly , as warmth in the Sun-shine , and wet in the Raine . I could name many questions in * Politickes , Oeconomickes , Ethickes , &c. the very subject whereof are in dispute . But they will more happily fall in , when I discover our ignorance in causes . Thus you see in what a Maze you are Meandred , if you admit of any division . The very knowledge of the Being of things , is more than we are capable of . And as yet that is necessary , so we keepe our selves still to this principle , that those things are all of one nature , variegated only in our apprehension : and this knowledge I must consent to . But if men once seeke into the Causes of Subsistencies , I see no reason but they should suffer as Rei laesae Majestatis . For these are Arcana Imperii , which to meddle with , is no lesse than high Treason . CHAP. XV . Confusion in the knowledge of Causes , discovered , and redressed by this Vnity . IF wee are thus at a stand , in these very beginnings , what shall wee bee , when wee enquire after Causes ? Two lie open to our view . First , our great and good God , the fountaine of all Being , and this the Ancients styled Fatum . Secondly , there is that Emanation from him , which is the first created cause of all Being , and this was Aristotle's materia prima , so far as sensible things extend . Which because it is the substance of all things , and the variations of it make all formes ; therefore in it selfe , he described it to be neither quid , quale , nor quantum . All other causes are better knowne by name , than in the natures of them . They make many , as Efficient , Finall , Materiall , Formall ; with divers subdistinctions ; as instrumental , exemplary , &c. All these have matter and forme . For , there is a matter , and forme of a materiall cause , and forme and matter of formall causes . For in a table of of wood , the materiall cause is not the matter , wood : wood is the subject , upon which this materiall cause bringeth forth that effect , a Table . It may bee the materiall cause shall not be Physicall matter ; wee shall by and by finde it another name . Of the forme of a materiall cause , I shall say nothing , and so for formall causes . Faith is said to be the forme of a Christian , and faith hath its forme . The soule is by many deemed ( which I understand not ) the forme of the reasonable creature , and it hath a particular individuall forme . And thus both materiall and formall causes have matter and forme . Matter againe , is either Physicall and substantiall , or metaphoricall and metaphysicall . And this is the name I promised even now . Formes are either intrinsecall , or extrinsecall : the intrinsecall are Logicall , Metaphysicall , &c. Now have you various and severall kinds of forms ; but who knoweth the least considerable part of matter or forme ? Who will not cleerly lose himselfe in such an inquest ? May we not say of these , what one saith wittily of the Soule ? For , Her true forme , how can my sparke discerne , Which dim by nature , Art did never cleere : When the great wits , of whom all skill we learne , Are ignorant , both what she is , and where ? Doe but survey the Physicall Beings of our Philosophers , with what impossible , with what unnecessary scrutinies of causes , do they weary themselves , and their Disciples ? Till numeri Platonici cease to be a Proverb , I must remaine a Sceptick , although one undertake to teach me , how and whence it is , that various rowlings of the tongue , shall send forth so many articulate voices , and so many severall languages . Till it be known , how all numbers gather themselves into an Unity , I must not give credence to another , who promiseth an accompt of the estuation of the Sea . I know some surrender Neptunes Trident to the Moone , and there six the reason of Thetis her uncertain ebbings . Others * give the world a good paire of lungs , and from these Bellowes expect the causes of what they inquire for . Others take a dish of water , and shaking it up and down , think to cleere this difficulty . But these their ratiocinations discover cleerly , that with NOAHS Dove , through over-much water , they can finde no ground for footing . For veritas non quaerit angulos . And if the reason were ready , they would not have disputed ; and yet they are very confident ; and why may not they be so , who dare venture to give ( before they prove any Orbs ) the government of the Orbs to a band of celestiall intelligences ? I shall not wonder , if these men every where finde an Euripus , and at its bankes imitate their Grandy's outcry , Quia ego non possum te capere , tu me capias . How doth the Spirit befoole these men ? First hee telleth them , that they are so farre from finding out the Causes , that they are ignorant of the Effects : Knowest thou the time when the wild Goats of the rock bring forth ? or canst thou mark when the Hindes doe calve ? Canst thou number the moneths that they fulfill , or knowest thou the time when they bring forth ? Salomon saith , There are three things too wonderfull for me ; yea , foure which I know not . The way of an Eagle in the aire , the way of a serpent upon a rocke , the way of a ship in the midst of the sea , and the way of a man with a maid . How doth our great Master perplexe himselfe in the inquiry of causes ? Sometimes he makes the principia of naturall things , to be contraria : whereas , neither the heavens , nor the starres , nor anything that is by univocall generation , is that way produced . Sometimes he allowes three principia , Privatio , Materia , & Forma ; forgetting his own principle , that Ex nihilo nihil fit , not remembring that when hee hath matter and forme , he is yet to seek for the Rock and Pit , out of which matter and form are digged and hewed ; and therefore instituteth two severall authors , one of matter , another of forme . I confesse , his Commentators doe file of some rust from these Tenets , but not so cleerely as to make him give the right cause of Being . Romance's and New-Atlantides , I shall gladly embrace as pleasant and glorious entertainements from specious and Ambrosian wits . But for true knowledge of causes , having no cause to expect , I will not hope . Sis Walter Raleigh saith exceeding well , that the Cheese-wife knoweth that Runnet curdleth Cheese , but the Philosoher knoweth not how . All this while I doe not reject an industrious search after wisedome , though the wisest of men saith , He that increaseth wisedome , increaseth griefe . I doe only , with Sir Francis Bacon , condemne doctrinam phantasticam , litigiosam , fucatam , & mollem ; a nice , unnecessary , prying into those things which profit not . Too great exactnesse in this Learning , hath caused our Meteorologists to blush when their confidence hath proved but a Vapour . Too great hopes of discovering the mysterie of nature , hath caused some , contrary to the authority of Scripture contrary to the opinion of Iulius Caesar , Picus Mirandula , Cornelius à Lapide , Ioan . Barclaius , cum multis aliis , to attribute an unwarranted power to the starres over our bodies . But this ensueth , while we follow , for learning , what is not . And so , that noble comprehensive activity , the soule of man , is hindered from entertaining in its place more generous , more usefull , and sublimated Truths . How would the soule improve , if all Aristotles Materia prima , Plato's Mens Platonica , Hermes Trismegistus his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , were converted into some spirituall light ? the soule might soare and raise it selfe up to Universall Being , bathe it selfe in those stately , deep , and glorious streames of of Vnity , see God in Iesus Christ , the first , chiefe , and sole cause of all Being : It would not then containe it selfe within particular rivulets , in whose shallow waters it can encounter nothing but sand or pebbles , seeing it may fully delight it selfe in the first rise of all delight , Iesus Christ . Thus , when you see the face of Beauty , you will perfectly be assured how many the severall pieces which make it up , must be , what their nature , and their severall proportions . So shall you with certainty descend to knowledge of existences , essences , when you shall rest in one universall cause : and Metaphysicks , Mathematicks , and Logick will happily prove one , while they teach the variations of Vnity through severall numbers . All particular Sciences will be subordinate , and particular applications of these . So all shall be , according to Ficinus , Circulus boni per bonum in bonum rediens ; and the face of divine Beauty shall bee unveiled through all . CHAP. XVI . The unhappy fruits of Division , in other parts of Learning , made manifest . CAst your eye on Morall Philosophy , and see how the truth is darkened by distinctions and divisions ; How our Masters have set up in the same soule , Two fountaines of Reason , the Will , and the Vnderstanding . Have they not virtutes Intellectuales & Morales ? Is it not a great question , Vtrum Prudentia sit virtus Moralis ? Vtrum Summum Bonum sit in Intellectu , an Voluntate ? Vtrum Prudentia possit separari à virtute Morali ? Vtrum virtus Moralis sita sit in Appetitu Rationali , an Sensitivo ? I say , these questions , especially the dividing of the soule into so many faculties enthrones many reasonable Beings in the soule . For , when the will entertaineth or rejecteth the proposition of the understanding , shee must doe it one of these three wayes : Either by an instinct ; and this men will not have ; for , hoc est brutum . Or by chance ; and this many reject ; for then she hath no liberty . Or by discourse ; and this most pitch upon ; for then she doth exercise vim illam imperatricem , which I reade of amongst them , but understand not . Now , if they conclude upon this third way . What is this Discourse , but the Work of an Vnderstanding ? if the Will act that way , which is , or ought to be to the Vnderstanding proprium quarto modo ; Is not then the will an Vnderstanding ? Thus like an unskillfull Artist , they mince with distinctions ; they whet , till there be no more Steele : and whilst they would sharpen , they annihilate : Whilst they would inlarge , they overthrow the Soule . They create names , and say , with Ajax , they are Vlysses , and so fight with them . They do , as one faith very well , giving Passion eyes , make Reason blind ; raising the will , they ruine the Vnderstanding . Termini nullos habent terminos . The poore Soule oppressed with black Melancholy , beleeveth some part of his body as big as a house : and no man can , in his thought , passe , unlesse he remove it : Even so doe those men . But what may not bee expected from That happy Inventer , and bold Abetter of errors , who with much confidence maintaineth the eternity of the World , against Hermes , Museus , Orpheus , Anaxagoras , Linus , &c. Yet that they may insanire cum ratione , they say , that if you raise not up some faculty to contend with the Vnderstanding , the Vnderstanding seeing right , must ever do right , and that we by wofull experience know to bee otherwise . I confesse , whilst the Vnderstanding seeth light and right ( I now discourse of the Vnderstanding , Will , Affections , &c. in their termes ) it doth right ; for , seeing and doing is all one ; for the act of the Soule is but seeing or discerning . But that Vnderstanding , which now did see right perfectly , at the same instant is blind , even in a grosse , absurd thing : and so the effect and birth of it is but darknesse and folly . In Metaphysicks , with what curious nets do they intangle their hearers ? certainly , that should be stiled the Art or Science of Disputes and quaere's for the very Being and subjectum Metaphysices , is strongly disputed . Some will have ens taniùm , the universall nature of Being : Others , substances abstract from matter , as Angels , Spirits , Soules of men , to bee the subject of this Learning ; And as it beginneth ▪ so it groweth into thousands of disputes . As , Vtrum differentiae possunt esse sub eodem genere cum illo quod differre faciunt ? Vtrum universale sit aliquid reale , ●n notionale tantùm ? Vnde rerum individuatio exoriatur ? If I should go through Logick , Mediocrem artem , Mathematicall Sciences : I should but weary you with variety of opinions . Even Divinity it selfe is darkened with mists of inextricable questions . The questions about Faith and Love , are sufficient to fill the world with perpetuall quarrels ; As , whether Faith precedeth Repentance ? which learned Master Pemble hath sweetly determined by making both Faith and Repentance fruits of semen vivisicum . Whether Faith be a particular application of Christ to my selfe , or onely a bare spirituall beleefe , that Christ is the Son of God ? Which Reverend , holy , learned Master Cotton , hath most acutely , most truly cleared , by proving that Faith can bee nothing but a laying hold of that promise which God hath made . Now , that promise is , That , he that beleeveth that Christ is the Sonne of God , shall be saved . Whether faith be a beleeving that I am saved , or depending upon God for salvation ? And here Bellarmine hath with mighty wit assaulted our side ; for , faith he , if beliefe be to beleeve I am saved , I was saved without faith . If beliefe be to beleeve that God will give me grace to be saved , I beleeve before I have grace , before I have faith . Which knot , I know not how to dissolve , but by opening with Reverend Mr. Cotton That ( and this is another Quaere . ) We are saved by faith , only declarativè . I am saved , not only in the eternall decree , without faith , by Gods free gift ( that all consent to ) but even in the execution . And when God hath pleased to take me out of eternall darknesse ; then faith discovereth to me that I am to be saved ; and so , making faith to be a manifestation of that to me , that I am saved , Bellarmines objection is answered . There are many other Questions , but I dare not so much as mention them . If wee should but survey the disciplinable part of Divinity , we should be confounded with Chiliads of disputes , all which I will wrap up in one , scil. Whether there be a prescript forme of Church-government ? Are not the two Testaments expositors of the two Tables ? Do they leave us any latitude in any other of the Commandements ? why should we then think , that That Commandement which God hath honoured in the second place , should be forgotten ? Truly , had the Learned Papists so done , they would never have expunged it . Are not we as unable to prescribe the manner as the matter of Gods worship ? If we were left to our selves , should wee not institute cringings , crouchings , all those ceremonies of Will-worship , which carry a voluntary outward visible shew of humility , but give the heart leave to play the Trewant ? If ever distinctions did harm , here they have beene deadly poyson : for , Doctrine and Discipline are all one . For , what is Discipline but that Doctrine of the manner of Gods worship ? wherein we ought to bee as faithfull , as in any point of Divinity : and this will certainely appeare one day , when God shall with pittylesse holy scorne , aske some , Who hath required these things at your hands ? But , to conclude ; give me leave to shew you how these exorbitant wits have raised a Babel , have cast Pelion upon Ossa ; and from thence discharged the Balistae of their ignorance , against the Throne of Eternity , against God himselfe . The Schooles for many ages , have looked upon the way of Gods knowledge of things , under two notions ; simplicis intelligentiae , & purae visionis . I confesse , I see not the end of this distinction . For , if Gods Power and Will be all one , ( which I think no man dispureth ) all the wayes of knowledge , that can bee in God , must bee confined in that one notion of simplicis intelligentiae . I doe seeme ( if I mistake not ) to maintaine this position by an evident demonstration , thus ; Is there any that denyeth God to be purus actus ? doth not every body say , that in God there is no potentia ? If God then bee actus , and not potentia , all things were , that ever shall be , ab aeterno under a decree ; and so , what hee could doe , hee did doe , and can doe no more . Yet , that Truths may come more cleerely and easily to our apprehension , I shall allow the use of the distinction , so that they improve it only for memory , and doe not expectany reality from it . But some , not content with this distinction , have found out another , which discovereth a meane parentage , by the very name , it is called Media scientia . I will not contend with it in the power of those arguments , whereby our Divines have so often left it spiritlesse and helplesse . I shall only from this point of Unity , shew the vanity of it . If this sciencia be one with that which wee allow , then is it but nominall and vaine . If it be different , you make two in God : for , if I over-value not my former ratiocination , I have proved it cleerely that scientia simplicis intelligentiae carrieth forth as much of God as is discernable to our darknesse ; and making two in God , you exalt two Gods ; and whilst you finde two Gods , you lose the true God , which is but only one , an eternall Unity . And thus whilst men gaze continually in search of causes , they blinde themselves , and know not effects . CHAP. XVII . A Recapitulation of former instances , with some additions of a question or two more . I Confesse there is a secondary intermediate Being , which you may call a Cause ; which in our language , doth precede and produce another ; the observation of which , is very fitting , so that wee search and puzzle not our selves with the grounds and Reasons of this precedency . As , apply fire to combustible matter , and it will burn ; and if you call ( which in some sense you may call ) this application , the cause of burning : I dispute not onely the search into the nature of wood and fire , and how the fire doth work upon the wood , and how the wood can be both passive and active , Simul & Semel ; for , they say , Nulla est actio quin sit reactio , this is That I desire to shun ; for , intus exstens prohibet alienum ; whilst we entertain our selves with these poore Sophismes of wit , we lose that glory which the immortall soule thirsts after . But if our spirits , and the light of our reason be dim ; Let us goe to the forge of the Philistines , and sharpen our inventions , our apprehensions there ; Let us learn from the Prince of the aire , who ( knowing well , that , dissolve the fasciculus , and Iugurtha his prophecy to his children will prove true ) taught his Scholars this lesson for these many ages , Divide & impera ; Divisions and distractions , being the great road of all errour . And if you long , with the Israelites , to have a King , as your neighbours have ; and you desire to speak in their language : When the soule entertaineth light , say it doth understand . When it doth exercise any morall vertue , say it willeth . When you see some things precede others , call the one a cause , the other an effect : but travell not far in the search of the source of this cause . Doe not make the will and the understanding two faculties , Fratrum concordia rara ; Iacob will supplant Esau in the Womb . Make therefore the severall Actings of the soule , as Rayes of this one soule ; make these rayes , and the soule sending forth these rayes , a perpetuall emanation Divine : and so by these degrees of truth , mount up into the armes of Eternity , and he will take care of you , that you shall not dash your feete against the stone of free will : that you shall not overthrow all faith , by starting so many nice questions in the point of faith . If you follow this rule , and see all things in the glasse of Unity , you will not lose all Arts and Sciences in the Wood of Divisions and Subdivisions in infinitum ; you shall be more substantiall , than to make Substance and Accidents Two ; neither will it ever happen , that you maintaine transubstantiation , by affirming that Accidents can haerere in nullo subjecto . You shall not make to your selfe a God of contradiction , dividing the will and power of God . Both which in God , is God ; and so but one . You will not maintaine two Covenants , one of workes , another of grace , seeing grace is gracelesse without workes , and Works worthlesse without grace . If God shall give you to walke by this light , practicall questions will be laid aside , as well as Theoreticall : you will not dispute whether you ought to be more holy on one day ( as at a Sacrament ) then at other times ; for , you will then know , that these Scriptures expresse fully the rule you must walke by ; Pray continually ; rejoyce evermore : blessed is he that feareth alwayes : Be ye holy [ not by fits and starts , but ] as I am holy ; serving me alwayes , with all your heart , your might , your affections . So that every day , every duty , is to you an holy day , an ordinance divine . And if any man shall say , Why doth God adde this parcell , Remember that thou keep holy the Sabbath day , &c. and this strict injunction , before you approach the Table of the Lord , Let every man examine himselfe , and so let him eat ? You will be able to answer , that you ought not to be more holy in one day , in one duty , than in another ; for , you must be all one , Semper idem . And secondly , you will be able to prove , that the weight of this injunction , is not to adde any other holinesse to the day , or the ordinance , than a holinesse of separation . For , a holinesse of inhaerence , cannot fall anywhere , but upon a reasonable creature . The Temple had no more . For , with the leave of learned and holy Master Cawdry , Time & Place are incapable of any other sanctification . But the stresse of these and the like precepts , lyeth here . We ought indeed alwayes to keepe a Sabbath . Every bread and every water , ought to be a confirmation of our faith and of our graces . But God considering that we are lower than the Angels ( and them hee hath charged with folly ; ) that we are infirme ; that we cannot alwayes keep the bow bent : If we cannot be holy all the weeke , if we cannot be pure at our own Tables ; as who can ? yet , if we will remember the Sabbath , and if wee will come to that feast of marrow and fatnesse with a wedding-garment , and at other times doe our best ( though weak ) indeavours , he will behold no iniquity in us . We shall not be perplexed , how farre we ought to mourne for the sinnes of others , the sinnes of the times , or our owne lives . [ And these are intangling questions to many sweet spirits . ] For , drawing all things to an unity , we shall know that sorrow and joy may meet in the same subject at once ; they must be both in the actings of faith . Wee must not sorrow as without hope ; We may not lose our Faith in our teares ; Our teares must be teares of joy ; Wee may think , that we have sinned , and so sigh ; but at the same instant , wee must know we have a Saviour , and so triumph . And if I were now all gore blood , would I not now goe to the Chirurgians ? Truly the greater my sin , the sooner ought to be my return , the higher my Faith . But great and inlarged Faith , cannot be without exultation and magnificats . Thus could we lay aside foolish questions , could we seek into our hearts , according to the Poets advice , Ne te quaesiveris extra , and not into the causes , and the Being of causes , things too high for us ; We might have an Heaven here , we might see how Christ is one with GOD , and wee one with Christ ; so wee in Christ , one with God . If wee cannot reach the perfection of this knowledge , yet let us come as neere it as we can , for the true knowledge of God in Christ , is life everlasting . ⸪ A Postscript . AND now , Sir , I have with what brevity I can , run through , what I never intended to speake of . I had prepared a little in lieu of This , upon the nature of Prophecy , which I now shall reserve for a Discourse upon the fourteenth Chapter of the second to Corinth : But it was with me in this case , as it is with the soule , prostrating it selfe at the throne of grace . It designes to breath it selfe out in confession , but is suddenly raised up into to sweet exultation . It intends a Magnificat , but by some unexpected irresistible power , it is dissolved into teares ; which never did , nor ever can happen in a Forme , as might appeare by ventilating the opposit arguments , if opportunity prevailed as well as reason . I had nothing in my resolution , but , by a word or two , to mediate in the behalfe of these lines , a free and a friendly accesse , to Your more serious and usefull studies . But ( quo fato nescio ) I have let fall my plummet into waters too deepe , that if you lend not your favourable construction in the perusall , I must suffer . I confesse my confidence in your Gentlenesse is great ; I shall therefore , without any further plea , after this long Parenthesis , give you a short accompt of what these papers beare . You have here my poore thoughts upon the twenty-fourth Chap. of Matth. that I was forced to , because I quote it , more than once , in sense differing from our Commentators : yea , I was necessitated to run through the whole Chapter . It will appeare in costly robes , adorned with lofty and glorious language , sweetned by many a pleasant and cleare Simile , quickned by divers acute and learned Criticismes : These , none of these are mine : My Cabinet enshrineth no such Treasure . I confesse , to save the labour of contending with Pareus , and others , I delivered to a Friend of Yours , and Mine , onely the substratum of the Discourse , desiring him , from those principles to undertake my adversaries . In lieu of this , he returned me the Chapter * , imbellished with so much wit and learning , that I durst not call it mine , and so thought to have suppressed it ; and Had done so , but that from the Law of friendship , you may challenge a share in what is His ; and from that reason it liveth now , and is presented to Your view , hoping ( for his sake , not for mine ) to finde grace in your eyes . You have also , my Thoughts , upon the twentieth of Revelations , because therein I have done Two things . First , According to my Modell , answered your three Quaeries . Secondly , Discovered my opinion concerning the Millenaries . I finde That point entertained by many learned and pious men , under various and different notions . The first who were of that opinion , lived immediately after St. Iohn , as Papias , Irenaeus , and so on ; in after ages , Tertullian , Cyprian , Augustine , cum multis alijs : these men did a little Alcoranize ; for , with Mahomet , they cast all the glory of it , into the outward pomp the Church should then enjoy : which is but as the body of that other spirituall beauty , wherein the Church of God shall at that time be more than exceedingly resplendent . Yet these men have happily fixed upon the due Season , expecting them at the powring out of the seventh Vial , a thousand yeares before the end of the World . Of latter dayes , most famous and glorious Lights , as Calvin , Beza , Iunius , Tremelius , Broughton , &c. have wrapt up all the glory under a spirituall notion , robbing both it and other Scriptures , of that sweetnesse ; whereon even Our Soules , but especially Our children shall feed as upon Marrow and Fatnesse ; wherewith we shall be refreshed as with Wine refined upon the lees . Contraries may sometimes ( in some sense ) be Errors ; the others erred because they have not the spirituall ; and these have mistaken , not observing the temporall glory of this thousand yeares . These last men are succeeded by a generation of Worthies , who have come nearer to the Truth ; yet ( if I mistake not ) have missed it ; and some of these are Alstedius , ( who justly meriteth the Anagram of Sedulitas ) Mede , and some others ; who indeed expect a time of glory , confuting the first men , because they made theirs too carnall . Yet doe they faile themselves , by placing the time after the burning of the world with materiall fire , spoken of in Peter ; and joyning with it their opinion , of the resurrection of the Martyrs , which I do not wholly condemne , though therein I am not yet so cleere . Lastly , we have the Reverend man Mr. Brightman , against whom I will not now dispute , whose opinion , seeing I must oppose it , when I mention it , I will not now name . For hee ought always à me non sine honore nominari . Pliny saith Venerabilis Catonis ' ebrietas , and so say I of Brightman , The very Errors ( if errors ) of Brightman have their beauty : I must confesse , if God hath been pleased to discover light to me , I have borrowed from him . If there be any thing of sweet , I have gathered it from the strong . And I do seriously protest I have not with Scaliger the Souldier ; undertaken Cardan , that his ruines may be my rise . No , no , I honour his very Urne , and do beleeve that one day I shall see the Jews very zealous in raising to him some stately Mausoleum , who hath been the first meanes of quickning the affections of Christians to pray for their returne . Sir , I have overtired your Gentlenesse , and your Patience , therefore now give me leave to refresh your spirits ; Let me in a word say here , what I prove more amply elsewhere ; the days are at hand ; We shall see the Laying of the first stone , if not the rearing of the structure to some good height . I know there is a Great Reader , who , though hee hath Lynx his eyes , yet using overmuch the Septuagenary Spectacles of antiquate Antiquity , loseth to himselfe , and , by his justly-merited authority , robbeth others of , this sweet truth , of the Church her approching glory , which is in my apprehension , as blood to the veines , as life to the blood , as spirit to the life , as all to the Spirit . But certainly , while he thinketh the Witnesses , to be yet unburied , hee doth bury two witnesses , which are as able to bring Christ to his Espousals , as the two post-knights were to naile him to the Crosse . I know there is another worthy , who hath for many yeares stayed Christs sainting Spouse with flagons of Generous and Good Wine , who adjourneth our happinesse by expecting the sad downfull of the two Witnesses . But ( as I have , I hope , cleerely proved elsewhere ) That is past . Macte ergo gaudio , Tune up your ten-stringed instrument : Let us heare that pleasant melody of a Christian Hymen ; O Hymenaee ! Let Your sweet spirit sing , and We will dance : For certainly ere long , all teares shall be wiped away from our eyes , and perfect fruition of Love will cast out Feare . And now , I commit You , and Your Hopefull , Flourishing Studies , to the expectation , and advancement of these glories which make way for the comming of our Saviour . And to Him alone be the glory FINIS . The Contents of the severall Chapters handled in this TREATISE of TRUTH . CHAP. I. The Vnderstanding , and the Truth-understood , are one . page 1. CHAP. II. The second Argument , proving that Truth is the Nature of the Vnderstanding . p. 5. CHAP. III. A prosecution of the second Argument , wherein all Requisites to a Being are applied to the understanding , being made one with the truth . p. 13. CHAP. IIII. This Argument further cleered by more objections propounded and answered . p. 17. CHAP. V. The whole Soule and truth in the Soule are one . p. 21. CHAP. VI . All things are this one light or truth , shining from God . p. 26. CHAP. VII . How unity is all in all things . p. 31. CHHP. VIII . The nature of Habits . p. 45. CHAP. IX . The difference betwixt Knowledge and affection , discussed . p. 59. CHAP. X. That all the severall and particular actings of the soule , are this one light and truth . p. 81. CHAP. XI . An Objection answered , in which the nature of time and place are touched . p. 88 CHAP. XII . Another Objection is answered , drawn from the falshood in the working of the soule . p. 109 CHAP. XIII . Discovering the consequences of this position , that All things are one Truth . p. 114 CHAP. XIIII . The benefit which Knowledge and all Sciences receive from this assertion . p. 123 CHAP. XV . Confusion in the knowledge of Causes , discovered , and redressed by this Vnity . p. 133 CHAP. XVI . The unhappy fruits of Division , in other parts of Learning , made manifest . p. 146 CHAP. XVII . A Recapitulation of former instances , with some additions of a question or two more . p. 160 FINIS . Notes, typically marginal, from the original text Notes for div A29667e-100 * Areopagus : for , such were the orders for all Pleaders there : Aristotel . Rhet. lib. 1 Lucian . in Anachars . * with such , Iuno assay'd to kill Hercules in his cradle , as the Poets say . Matth. 24. Apocal. 20 Dionys. de Divinis Neminib . Epist. ad Dionys. See Plato's Parmenid . & Timeus . Notes for div A29667e-990 * Mat. 24. Rev. 20. Expounded , in another Treatise . * 2 Cor. 2.16 . * Veritas in sundo putei . Democr . * Ioh. 14.6 . * 1 Cor. 1.23 . Iob 38.2 . * 1 Cor. 8.2 A double errour in searching of truth . Notes for div A29667e-1330 * Rom 10.8 The Vnderstanding or Truth there , under two notions . An argument proving the nature of the Vnderstanding to be Truth . Vitaest in se reflectio . Sen. Epist. Life a higher degree of light . The eye by the presence of the soule made able to see light . Most call the understanding a faculty . Three notions requisite to the constitution of every Being . The understanding as a faculty affordeth not these 3. notions . The understanding is not the subject of truth . Marti . l. 5. epi. 53. The understanding receiveth not truth from the soule . Not from any creature Not from God . Deus agit á centro in circumserentiam . In spirituall giving and receiving there must be a metaphysical union Iohn 1.5 . i Doct. of Syn. Dort. p. 25. lin. 12 Neither a quality permanent , nor an act immanent , unless they bee made inherent in the soul , and the latter also produced by it , can be said to be given to the soul . To receive light is to be light . If you make the understanding light , you have the three notions which make up every Being . 1 The 4. viall mentioned Rev. 16.8 . is the thing emptying and emptied upon it selfe . Nay in all things Agent and Patient must bee one to him that considers . No Being but it is the thing receiving & received The vanity of that question , Whether the soule be continens or contentum , discovered The Vnderstanding cannot be the recipient . Some call the Intellect virtus quâ . The Intellect cannot be virtus quâ . As the Arabians , Zabarell , &c. The last objection answered . * Act. 17. vers. 23. The Soul , Vnderstanding , Truth , all but one . An Argument proving the Soule and Truth to be one . God and his attributes are not two . * Deo insunt quasi in esse secundo , ab essentiâ & inter se distinguuntur non solùm ratione rationante , sed etiam rationatâ , ita ut fundamentum distinctionis sit in ipso Deo. Theo. lib. 1. cap. 4. Sect. 27.28 . * 1 Ioh. 3. vers. 2. Truth as it hath been described , resembleth the Trinity . * Vnum , verum , bonum , Ens , terminiconvertibiles . All being is this truth . * Vide Platonem in Phile . in Timaeo . Terminus , Insinitum , prima elementa , unde quin . que genera teru● . Ficin. com . in Tim●o . Vide Platonem ubique . Omnes numeri in unitate . r Virg. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . s Quia numerus impar , numerus indivisibilis . Ficin. comment. in Plat. Timae . The excellency of unity . Rev. 22.9 . Vnity all in God . Fic . comment. in Plat. Sympos . Vnity in spirituall Beings . Gen. 2.24 . 1 Cor. 13.12 . Morall . Vnitie in Physicall Beings . * I am informed that my Lord Castle . I stand in his book de Veritate , affirmeth that there is but one sense : but I am not so happy as to have that booke by me , nor doe I remember it since my last reading it , so that I dare not say it confidently . Sir Iohn Suckling in his Play , Act 2 , Scene 1. Ficin. Comment. in Sympos . Plat. * Ficin. Comment. in Tim. Plat. * Plato in Symp. in Orat. Erixym . Nominall division of Being requisite for our converse . Habits infused , acquisite . The difference between naturall and supernaturall habits . * Mr Ball . Divers sorts of Faith . page 3. Faith signifying beleefe , is used to note , first an ordinary knowledge and bare assent to the historicall truth of the Speaker , though sometimes holpen by experiments , and other inducements and probabilities of the things : and this is called Faith Historicall , that is , a naked , imperfect , dead assent , without trust or confidence in the mercies of God , or adherence to the commandements . Howbeit we must not imagine , that Faith is reputed unsound or not salvificall , because Historicall ( rather it is oftentimes unsufficient to save , because it is not so fully Historicall as might be ) but the name of Historicall Faith arose hence , that some are said to beleeve , who did never embrace Christ as their only Saviour with all their hearts , nor confidently rely upon the promises of mercy ; otherwise , justifying Faith doth more certainly beleeve the truth of the history of the Gospel , and so is more historicall than the Faith called Historicall . * These meanes teach us further to make much of the least beginnings of grace , even those which Divines commonly call repressing , since they prepare the heart to conversion , and in some sense be called the inchoation thereof : seeing temporary and living faith differ not in forme , but degrees of perfection ; there is a faith in the true convert , of no better perfection than that in the temporary , though he stay not there , as the other ( being an unwise son ) doth . Huit Anat. Conscience pag. 214. * 1 Ioh. 3. vers. 2. The controversie about falling from Grace . * Deo enim , sive scientiam ejus spectemus , quippe omnia scit ; sive voluntatem , quae ad nihil creatum vel creabile est suspensa , sed ab aeterno determinata , nulla 〈◊〉 potentia disjunctiva : considerari quidem potest potentia creata , non considerato divino decreto , & in signo rationis decretum Dei antecedente . Sed in tali Chimar●●● consideratione , adversary nobis litem vitiosâ nuce ha●● emptitandam srustraserunt . Ac verò actu , non est ulla potentia creata , nisi quae subest aeterno DEI decreto , nisi qu●● {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} divinae providentiae renuntiare velit , &c. Rutter Exerc. Apolog. Exerc. 1. c. 1. Sect. 8. 1 Ioh. 3.9 . Difference betwixt Knowledg and Faith . Object . Experience , collection of particular lights . Knowledg , reall . apparent . Psal. 14.1 . Psal. 12.4 . God , mercy and sweetnesse to the divels . As wee know , wee love . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. lib 3 . c.6 . vide & c. 7 . ci●ca finem . What we know , we are . Affection handmaid to Knowledge according to some . Knowledg a step to Affection , according to others . Knowledg & affection names of different degrees in the same nature . Affection perfection of Knowledge . Knowledge often no Knowledge , but a vaine swelling . Tit. 3.6 . Knowledg without power , even in the law forbidden . Ceremoniall law included in the Morall . Mat. 5.28 . Mat. 7.29 . 1 Cor. 11.16 . Cant. 2.1 . 2 Cor. 13.2 . God , from whom all light commeth , is stil●d Love 1 Ioh 4 16. Women in greatest number truly gracious , because most affectionate . 1 Tim. 5.17 The Pastor preferred before the Teacher , because the truth of truth in the heart lieth in the affection . Knowledge , where it is eminent in truth as well as appearance , there affection is equally eminent . David and Salomon compared with Paul . Solomons preeminence in knowledg extended to Politicks , and naturall Philosophy only . 2 Cor. 12.3 2 Cor. 11.26 . True knowledg , true affection , separated from all appearances or outward advantages of the body , or the like , are one . Apprehensions , conclusions , affirmations , &c. all one truth in the soule . The operations of the soule are proved one with the essence thereof . The activity which is the form of the soul , not different from the actions thereof . Not of a higher straine . Nor of a lower . Neither can it be various . The distinction betweene actus primus and actus secundus , examined . The distinction betweene Substance and Accident called into question . The nature of Beauty illustrating time and place . Time and Place nothing different from the essence of the soul . The definitions of time and place rejected . Place . Time . All actions nothing , if time be any thing . The difficulty untied , how God seeth things . The same truth taking varicus shapes in our apprehensions . Set forth by a similitude taken from the Sun . The same act of sense perfectly one , yet varied unto many formes . A Similitude from the trigonall glasse . Sense confuted by Copernicus . * Capernic . Kepler . Gallilaeus de Galil : Object . Succession of moments , apparent , not reall . The scule never acts falsly . Object . Resp. In false propositions of the soule , so farre as it acts , it acts truly : where it is deceived , it is by not acting . Paine hath no reall Being . Mart. lib. 2. Epigr. 80. The happinesse of our lives advanced by this opinion . Mart. li . 6. Ep. 70. This Vnity the fountaine of knowledg . Action wholly depends on knowledg . Ob. Resp. All things one piece . Mat. 20.15 Propriety maketh lovely . The vanity of dividing knowledg into many Sciences . Confusions from division in knowledg . Knowledg double , of Beings , & of their Causes . Knowledg of Beings twofold , of their existencies , and their natures . Knowledg of existencies necessary , but altogether uncertain . Knowledg of the natures more uncertain than the existencies . * As all those laws concerning slaves , whereas a slave indeed is non ens , for if any man have given away , with Esau , his birth ▪ right , yet he hath not lost it ; because manhood and religion are not mei juris ; they are talents which God hath intrusted me with , and are no more deputable , than places of jud catu●e . Et sic de caeteris . In what sense Knowledg of Beings is to be wished . Two only causes received , God , and emanation from God . Aristotles materia prima brought to light . Matter & Forme have their matter and forme , both of which meet in the emanation . The vaine search of causes in Physicks . * Platonici ; who make the world animal magnum . Vide Gal. in System . Ptolem . & Co. pernic . Keplers Harmo . Aristot. Prov. 30. 18.19 . See Aristot. de mundo , de coelo &c. Like Plato's and sir Francis Bacon's . Verulan : Augment . Scient. Many reasonable Beings , placed by Philosophy in the Soule . Eurip. Tragaed . Seeing and doing one in the Soule as knowing and willing . Vanity of dispures in Metaphysicks . Darknesse in Divinity through the ignorance of unity . Faith and Repentance coevall . The generall promise , the object of faith . Declarativè The ill consequence of the division between doctrine and discipline . Doctrine of mater inworship ; Discipline of manner , both are Doctrine , both prescribed by the same God . The monstrous effects of division made manifest in other peices of Divinity . The weaknesse of the distinction Scientia simplicis intelligentiae , & purae visionis . Scientia maedia discussed . In what sense intermediate causes may be allowed . Division the policy of the Prince of darknesse . Recapitulation of all . The sense of the Sabbaths command . All things Ordinances . The intention of speciall Ordinances . Mourning and joy reconciled . Notes for div A29667e-14840 * Matth. 24 Various sorts of Millenaries . The first too earnall . The second only Spirituall . A third sort , in some things too literall . 
A45359	----	A private letter of satisfaction to a friend concerning 1. The sleep of the soul, 2. The state of the soul after death, till the resurrection, 3. The reason of the seldom appearing of separate spirits, 4. Prayer for departed souls whether lawful or no. Hallywell, Henry, d. 1703? 1667 Approx. 98 KB of XML-encoded text transcribed from 44 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A45359 Wing H465 ESTC R18021 13044780 ocm 13044780 96883 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45359) Transcribed from: (Early English Books Online ; image set 96883) Images scanned from microfilm: (Early English books, 1641-1700 ; 740:15) A private letter of satisfaction to a friend concerning 1. The sleep of the soul, 2. The state of the soul after death, till the resurrection, 3. The reason of the seldom appearing of separate spirits, 4. Prayer for departed souls whether lawful or no. Hallywell, Henry, d. 1703? [2], 84 p. s.n.], [London : 1667. Marginal notes. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. 2008-04 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Taryn Hakala Sampled and proofread 2008-09 Taryn Hakala Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Private LETTER of Satisfaction to a FRIEND Concerning 1. The Sleep of the Soul. 2. The State of the Soul after death , till the Resurrection . 3. The reason of the seldom appearing of Separate Spirits . 4. Prayer for departed Souls whether lawful or no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Origen . Printed in the Year 1667. SIR , I Received yours — . In which upon the sudden death and abruption of your dear Lady , having wasted her silent hours in pensive sighs , and moistned her funeral Cypresse with a shower of tears ; you have now converted the Griefs into Patience and a noble Charity , and made your sorrows the Scene of Divine Speculations , concerning the memory of your dead Saint : And , admitting her into your retired thoughts such as she desired to be , that is , amiable and pleasant , Not to discompose the quiet serenity of your mind by any afflictive circumstance , but to administer a lenitive to your sadness , and elevate and advance your joyes ; To this end , you have propounded these following Questions : To which out of a due sense of gratitude and of that service and obedience I owe you , I shall not detract to give you the best Solution I can . 1. Whether the Soul , when separated from this terrestrial body , sleeps till the general Resurrection . 2. Whether , upon the quitting this body , she be immediately carryed either to Heaven or Hell ? 3. Why Separate Souls do seldome appear ? 4. Whether it be not lawful to pray for our reparted Relatives ? or , whether the duties and obligations of friendship are extinct by their death ? That there is in us a Principle of life and motion wholly independent upon matter , and which by an intrinsick virtue actuates this stupid and heavy body we carry about us ; I think , there are few so gross and sensual as to deny : At least , if there be any such , I shall not now concern my selfe with them , but take into consideration that odd Hypothesis which some have fallen upon , who fancy the soul ( though distinct from the body ) to fall into such a profound sleep , as never to be awakened but by that shril-sounding Trump which shall eccho through the arched roof of Heaven , and rouz the dead from the silence of their dormitories , to appear before the just tribunal of the Son of God. Which if examined to the bottom will prove little less than a piece of Epicurism and a branch of new — modell'd Atheism , to exclude and banish all hopes of a future reward in those immortal regions of love and joy out of the minds and spirits of men . It will be necessary as well for the promoting of righteousness and holiness , as the discouraging vice and impiety , to shew the lubricous and brittle foundation upon which this doctrine is built . In order to which , we may consider the Soul of man as a spiritual Essence capable of acting and subsisting ( if God so please ) after she is disengaged from this weight of dull mortality , to which by a vital harmony and essential congruity she became at first united . Which happy Crasis being worn out by the length of time , or discomposed through the violence of a disease , or some other disordered motions in the body , that sweet Tye is presently dissolved and broken , and the Soul , freed from her terrestrial prison , becomes a denizon of another world . For , what cords or springs can retard a spirit ? Or what walls can detain and imprison so subtil and penetrative a Being as the Soul of man ? For , that the Soul at any time separates from the body , is not from her own actual will , but from the vitiated temperament of the body she is united with , which by harsh and uneven motions becomes very unpleasant and disharmonious to her inward sense or plastick life , so that , being once loosened from the body she regains a vital energie or power far more vigorous than before , and attains to a clearer perception of things than when cloystred within these walls of flesh . No law of Fate or Immutability , can stop her flight from the insensate Corps which is no longer in a capacity of entertaining it's departing Guest . So then , this sleep of the soul must be resolved into the cessation of her operations upon her disunion with the body : For , Death , say they , quite obliterates and wipes off all those various phantasms with which the mind was stored here below : which being excited and stirred up in her by the presence of their several objects , now that she is dispread and fallen back , as it were , into that universal Life , can never re-enter her knowledg , nor can she be conscious of ought , but must lye thus senselesse for ever , unless that benign Spirit which first brought her into Being , awaken her from this mortal Sleep . But he that shall consider those several powers and faculties the great Creator of the World who made all things well , bestowed upon the Soul of man ; and how orderly in their due time and place they awaken into act , will be forced to confess , that Infinite Wisdome has so happily contrived it , that she shall never want proportionate instruments of action , whatsoever state the various revolutions of an unerring Providence shall place her in . Those clear eyes of Heaven and divine Omniscience foreseeing all the possible fates of men , beheld them not only as being inhabitants of this terrestrial World , but as those that were not farr removed from the confines of eternity , and capable of dwelling in that Kingdome of light and glory which no mortal eye can behold and live , and to this end , endued them with such powers as should make them happy both in the enjoyment of themselves and God , in that condition of Being wherein they are . While we are here in this Region of mutability , we are in a state of banishment from our native home , and the life of the body grown so powerful and vigorous that the gentle touches and soft vibrations of our more divine part are scarce perceptible within us : Those fatal Inclinations which at first pent up our spirits which lay wide as the World , embracing the Creation in an extensive love , and sunk them down to a boundless indulgence and regard of sense and corporal pleasures , are now most lively and active , and the more near approaches we make to this muddy life , the more gross and feculent are the apprehensions and Idea's of our minds . The scorching flames of Envy and degenerate Malice dry up the gentle dews of heaven that enlarge and widen the soul with a divine fertility ; the vile and impure motions of Lust bemire the internal beauty of this Daughter of heaven ; and every caitive affection captivates her to a new invented pleasure , and a further deflection from her Original and Primitive good . This is the lowest degree of life that is seated in the Soul of man , this is that pleasing Magick which bewitches and enchants the Mind with these poor and contemptible Goods : Thus Adam lost his Paradise by listning to the charming voice of his new espoused Bride ; and thus we fell with him , and became mancipated and enslaved to the body ; and that eternal Fire which was first kindled from heaven , sensibly decayed and vanished , and darkness took away the light of the day and hid the beams of truth and righteousness from our eyes , leaving us wandring in a night of error , without any guide , save that now and then a ray of glory pierced through those clammy mists , and left an impression upon us sufficient to let us know that it sprang from an heavenly source and fountain . But when the edge of this luxuriant principle shall be taken off , and men dye to their grosser bodies , another and farr more ample degree of life shall awake in the Soul. For , there being in the spirit of man such a gradual subordination of faculties and all so closely connected to their indiscerpible head and center , 't is very natural to conceive , that , upon the extinction or cessation of a lower power , a more extended and enlarged Capacity should arise and spring up in its room . Thus , Death being nothing but a Consopition of some inferiour faculties , will be so farr from drawing over the whole man this benumming drousiness , that it will bring into play those hidden powers , which like some keys in musick lay dead and silent , till struck by the careful hand of Nature to keep up that Vniversal Harmony which the Eternal Mind wrought in the essential contexture of the Creation . All the powers of the Soul do not operate at once with an equal degree of intenseness and vigour , but , as the dull and heavy life of sense and corporeity is emacerated by repeated acts of mortification , and made sequacious and obedient to the dictates of the intellectual man , so the mind and divine life becomes more subtil and abstracted from matter , assimilating its self to that Holy One whose perfection it is , to be wholly spiritual and immaterial . And we our selves plainly perceive , that when the mind is bent and fully carried out upon the contemplation of an object , the external Sense is very much debilitated and abated , so that the Vibrations of corporeal motion upon the Organs both of sight and hearing are for a time suspended and unconcerned , which plainly inferrs that the Soul cannot attend to two distinct powers at the same time in their highest actings and capacities , but that , as the operations of the one are brought low and decrease , so the other are invigorated and augmented . And who can rationally averr that the actings of the soul shall cease when divested of these garments of mortality , since that there is a gradual declension & derivation of all her powers from the perceptive part or first and primary substance of such an essentially-incorporate Spirit as the soul of man ? For , the higher life contains and includes the lower , and still as we ascend upward life is more large and compleat till we arive at the highest of all : which whoever hath throughly awakened , is installed in the greatest Happiness , humane nature is capable of ; flying beyond the regions of death and dissolution , and seated above the reach of envy and malice , in the great diffusions and communications of heavens glory and beatitude . All life is not destroyed at once , nor can the power of death and the grave exceed the dissolution of the Souls vital congruity of actuating a terrestrial body : whatever looks beyond this remains safe and secure as the laws of heaven ; so that we need not fear , an eternal oblivion should creep upon us , or that we should slide out of being when we cease to converse with men , and have our Ashes crowded into their narrow urns . To carry on this Argument a little further , and to pleasure and gratifie our fancies : we may conceive the Soul of man to be a Circle whose Center is that noble and divine part full of essential Intellect and perception ; the Area , those exterior branches or essential emanations from the first central power and activity , which descend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by abatement from the Primary substance , the will and Reason being the nearest the source of life and vigour , the Imagination a degree lower , from whence we go down to the Senses which take cognisance of external objects and make a true and faithful representation of them in the seat of perception : and still the further they are removed from their origin and Spring , the more straitned and confined they grow till they arrive to the Periphery wihch is the Plastick and deepest or lowest power , and the most narrow and contracted of all : Thus we see how all the powers of the soul lye in a natural graduality and subordination to the eye and Center of this little World , which like the Sun , the bright Eye and Center of the world , fills the whole Aire with rayes of light , to its utmost confines and circumference . Having thus illustrated the Nature and Powers of the Soul , it 's easie to imagine ( she not being an independent , homogeneal Mass like a lump of matter , but one part the gradual result and efflux of the other ) that some vital congruity may be layed asleep , and Death may cause a cessation of the actings of some faculties , without the total consopition of the Soul. The Moral state and condition of the soul after death is such , as to every considerative and ingenuous Spirit will give sufficient security against those irrational fears of her Sleep and senselesness when she has left the body . Though men here strayed from God the fountain of their bliss and happiness , and defaced the beautiful Image of their Creator by a vigorous prosecution of the exorbitant motions and pleasures of sense , yet he regards and careth for them , remembers that his own good hands first gave them being , and pities the unhappy miscarriage of so noble a part of his Creation . And therefore , as a tender Mother shoves off her prety infant from her that it may return again with fresh and more ardent embraces ; so God the benign Father of Spirits is pleased for a while to banish his own dear Offspring into this region of mortality , that he may more endear them to himself , and enhance the price of heavenly joy , by begetting in them an impatient desire and breathing after it . And to this end that All-comprehensive Wisdome which made all things well , and fitted the capacities of his Creatures to those severall states they were to run through , hath cloathed the souls of men with coats of skins , and made them inhabitants of the Earth ; not that they should make the Paternal bounty and indulgence of God an occasion of a riotous licentiousness , and take heart from his kindness to be the more vitious , but to curb their lawless wills , and restrain their irregular appetites , refine and purifie their minds and Spirits to a high degree of Generosity , Sobriety and Goodness : For , in this life it is that men lay the Trains and Seeds of their future happiness or misery , and that just Nemesis , which passes through the universe , and interestes it self peculiarly in the affairs of rational Agents , will inevitably seize on the Soul when departed from her decayed tenement , and convey her to that place and society which the rectitude or obliquity of her moral Nature hath fitted her for . There are two opposite Principles or contrary Natures in the World , between which there is an eternall and irreconcilable Feud , viz. Sin & Righteousness ; to one of which every man ioyns himself , and becomes a member of a society or body Politick ; and carries on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an immortal warr , Sin is nothing but a deflection from the divine Nature , a transposition or undue connexion and dis-harmonious union of some principles in the Creation , which raises a perturbation and disorder in the Soul of man , and , when confirmed by repeated acts , becomes a habit , and incrassates & obnubilates the mind , crowding it into narrowness and servility : But righteousness is a concord or agreement and suitableness with those living laws impressed upon every moral agent , when the Soul acts adequately and conformably to those innate notions of truth and holiness , and this enlarges and sets free the Spirit of man from Tyranny and slavery . And hence it comes to pass that the actions of men are not as the transient effects of necessary causes , as a stone to fall downwards ; but , being the results of spontaneous principles have a moral influence of good or evil upon their future states and conditions : For , men arrive not to the utmost degrees and completion of goodness or iniquity in a moment ; but , as in Naturals , so likewise Morals there is a latitude required ; and things ascend gradually to their perfections : and consequently the wicked or righteous Nature respectively dispreads it self and incorporates and conjoyns the Soul either with Hell or Heaven in this life . For Hell in a moral sense is nothing but an Orbe of sin and unrighteousness , a state of penury & anxiety , and sucks in and draws , as it were with hidden cords and strings , every thing that is like to it self ; so that every wicked man truly carries the beginnings of Hell and mi●ery within his breast ; and to this purpose is that of Porphyry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Spirit is said to be in Hades because it partakes of the dark nature and void of light . But Heaven is the region of serenity and quiet , a state of righteou●ness , peace and joy , and takes hold of every thing congenerous to its own Nature , elevating and winding the spirits of men off from their commerce with vice , and the alluring objects of sense , and transforming them into it's own beauteous Image and pulchritude ; and the further they recede from the Cuspis of the love of wickedness and the unrighteous Nature , the more liberty they find ; and when once they are so farr risen that the utmost projections of this dark shadow cannot touch them , then are they arrived to an eternal and boundless freedom . Every man therefore so fatally adjoyning himself either to Heaven or Hell in this life , it will inevitably fall to his share to be happy or miserable when departed out of it ; which cannot be , except the Memory and Sense of his past actions return , upon his separation from the body : And that it does so , is not only a probable but necessary consequence from the Nature of the Soul : For , Memory being a radicated faculty of the Soul , and having no greater dependance upon the body than all other exertions and operations of the mind whatsoever , it will remain safe and entire , notwithstanding the various turnings and transmutations of corporeal principles : Indeed , were Memory , and those other Faculties , which not without great reason we attribute to a knowing and intelligent Principle , the sole effects of the re-action or tremulous motions of certain pieces of matter striking upon each other ; it were a necessary deduction from thence , that Death should spoil their sport and quite deface and obliterate whatever their nimble friskings and incertain agitations might represent unto us : but this is already sufficiently demonstrated to our hands , to be both frivolous and precarious by an excellent Person , who has divested Matter of all cogitative powers and properties . And if we well weigh the state of the Soul after death , it will appear that Memory will then be more vivid and lively ; and Conscience , which is nothing but a reflexe act of Memory , more sensible and awakened : For the great cause of all our weak and imperfect actions in this life , is the stubbornness and inobsequiousness of matter to the powers of the Soul , whereby they become dull , languishing , and inactive ; but when death shall give us entrance into another World , and the Soul united to a more ductil and pliable vehicle , her operations will become more sprightly , and the Memory bring into view many and diverse things which , before it was not able to command ; & the Conscience afflict or cheer according to her deportment in the former life . Neither is this any more than what we find already in the natures and causes of things : For , if Memory being lost by the violence of a disease or some other extraordinary indisposition of the body ; yet returns and is regained upon the cessation and amotion of the distemper , and reduction of the spirits to their pristine temperament : I see no reason , why it should thus totally be despoiled by Death , there being oft-times a greater change and perturbation in some malignant diseases , than we see happen to sound and healthy persons , whom the casualties of Warr or other sudden Fate hath brought to an untimely end . This only difference is assigned ( which yet when severely examined carries no great moment with it ) that when Nature or Art hath expelled the morbifick matter , and restored the body to a healthfull vigour , and the spirits depurated and rectified from their vitiosity , become accommodate instruments for the operations of the Soul , her vital union with matter continues , which in Death ( say they ) is totally lost and dissolved ; and how the Soul unbared from all commerce with matter can be capable of acting , seems utterly unintelligible : Whether therefore the Soul does , or does not act without the help of matter , when her garments of mortality are laid aside , is not my present purpose to discuss : Only I shall cast in this by the way , that no man can be demonstratively certain that the Soul cannot act without the assistance of matter , but if he remind himself of that intimate dependance the Soul hath upon matter in this life even in her sublimest exercises , ( for I omit here the power of moving the body , which is likewise performed by the motion of matter directed according to the will and pleasure of the Soul ) as also her sympathy with the mutations and alterations of the Air , whereby the mind becomes more elevate and serene , or cloudy and dull , and those infinite varieties likewise which a man may observe in his own temper and constitution , not to instance in any other but those of an extraordinary joy and cheerfulness of spirit at sometimes , and at others as great a pensiveness and melancholy , of which a man can give no account or reason from any external cause , but only from the purified and more subtle , or fulsome and gross steams ascending into the brain ; and withall consider that the great Crown of our Faith and Patience , the happiness and reward of glorified Spirits , to purchase which for mankind the ever blessed Son of God left the sacred mansions of Heaven , the bosome of blessedness , and veiled his glory under the clouds of flesh and blood , shall be an ethereall and heavenly body , which Plato calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a resplendent vehicle , and St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spiritual body : he , I say that attentively perpends this , that the instruments of the Souls operations both in this life and the next are corporeal , will likewise think it probable , that she is not wholly denudated of Matter in the intermediate space between death and the resurrection , at what time she shall be possessed of her long expected joy , and her vile body shall be transformed into the similitude of the glorious body of the Son of God. Supposing then the Soul vitally united with matter after death , she will both act , and also be capable of pleasure or pain , which are the unavoidable concomitants of her transactions in this life : For , can we imagine that God will put a stop to the course of Nature , and alter that order and constitution of things which bears upon it the signature and Image of his eternal Wisdome ? Surely , it cannot be that he should frustrate the hopes and expectations of men , when all things so favourably conspire to give them an energetical and vital reception into the other World. And if God do not drench the Souls of men in this lake of oblivion and soporiferousness ( which we have all the reason in the world to believe , and ought to be confident that he will not ) they will infallibly be instated , upon their dereliction of their earthly bodies , into a condition of happiness or misery , which will altogether take away that fanciful dream of their sleep till the great day of judgment . For , although here the voice of Conscience may be drowned by the clamours of Sense , and those many Diversions arising from the present state of affairs in this life ; yet , when death shall draw aside the curtain of mortality ; and those various objects , which so often presented themselves to our view , pass away like a shadow , leaving nothing to the Soul but the vast prospect of an eternal Tragedy ; the conscience will then awake , and pierce her with an extraordinary resentment and vexation : For , besides that the Soul shall see all her wicked attempts and designs blasted upon Earth , the memory of her name cursed and detested , and become throughly apprehensive of the miscarriage and iniquity of her past life , and have a full and clear sight of all her impious actions , stript of their painted gloss and varnish , & in their proper colours and genuine circumstances ; besides this , I say , the Fame of her unrighteous demeanour will go before her into the other World , and quickly be dispread over the secret regions and receptacles of Spirits , by those vigilant spectators , who take cognizance and give intelligence of humane affairs : which cannot but afflict her even unto death , to see her self abandon'd both of good Angels , and the spirits of just and holy men , and confined to the society of degenerate Fiends and Daemons reserved to the judg●ment of the great Day . And these fiery stings and gripeings of conscience shall rage perpetually , and , if we can imagine any intermission , it will be but like the sleeps of the wind in a storm , or the broken sighs of a tempest , to recover its exhausted spirits , and return with a greater impetuousness and fury . But to take a view of those good and holy persons whom the Father of spirits has called out of this present life , who yet are in as small a probability of being overtaken by this long night as the other , there wants not sufficient employment to keep them vigilant and active : For , whether it be that they delight in converse and society , they will find those immense tracts of space , not empty desarts and wildernesses , but replenished with diverse sorts of Beings , some equal to , others more noble than themselves , who all studiously endeavour to promote and carry on that great and general design of the diffusion of the Life and Nature of God over the whole Creation ; they may there likewise meet with many of their departed Friends and Relatives , with whom they may again renew their antient leagues of friendship , and entertain an amicable correspondence and familiarity : or , whether they be contemplative , and affect a solitary retiredness and recess from the rest of the World , they may there call to mind their almost obliterate Speculations , and please themselves in the exertions of the innate Idea's and notions of their minds , and raise within them a high sense of joy and delectation in finding out many choise Theorems of Nature and Providence ; besides many other advantages which are not allowed or permitted to this state : So that , there is no fear the Soul should sleep or cease from acting , when loosened from this earthly body . The resurrection of the Sonne of God from the dead is so palpable a pledge of the Soul 's living and acting after death , that he must commit a rape upon his faculties , and do violence to all his intellectual powers who will not be convinced by it . For , that he should by wicked hands be bereaved of his innocent life , and so throughly slain that his malitious enemies the Jews never question his death , and , which further confirms the truth of it , lye three dayes buried in the grave , and afterward rise again and exercise the proper functions of a living man , and that not for some small and inconsiderable time , but conversing forty dayes with his Disciples upon Earth to take away all cause and suspicion of delusion , and then ascend in the sight and presence of his Disciples and Friends to the comprehensions of that Glory which not long before his death he prayed to his Father to glorify him withall ; this , I say , is a full and convictive Demonstration even to outward sense that that dull and lethargick stupour shall never take away sense and action from our Souls when they depart from their living graves and monuments of flesh and blood . And as it was with him , so shall it be with us , in our order , measure , and proportion ; Christ our head lives , and is seated at the right hand of God in the highest glory and felicity , ( for he there makes intercession for his Church ; ) and because he lives , we his members shall live also . He is a living Vine , and all the members of his mystical body are living branches not only in a moral but natural and physical sense : For , God is not the God of the dead , but of the living : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all live unto him . Now if the Souls of men fall into so permanent a sleep , they are dead , or rather annihilated , ( for , not to be , and not to be conscious of ones Being , are much one ) and their recuperation to life is to them as it were a new Creation ; neither know they why they are rewarded or punished , because Death and that Narcotick state which immediately follows it ( according to this extravagant Dream ) washes away the memory of all past actions whatsoever . To this we may adde the Apparition of Moses , and Elias , in their Celestial robes to our blessed Saviour at his Transfiguration upon Mount Tabor , when his Face shone like the Sun , and his rayment became pure and white as the light ; and those two divine Personages foretold the good events of his Death , and spake words of comfort to him under the consideration of his inglorious and humble Passion ; which is an evident proof that the Souls of Moses and Elias did not sleep when they left their Bodies , but that they now live and act in the felicities of Jesus , to whom in the dayes of his flesh they brought relief and solace . And if it were otherwise , I do not see how the Apostles affections could be carried out in so vehement and longing a desire to be freed from this Earthly body ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Tabernacle , signifies , and is used Wisd . 9.15 . and by Pythagoras in Hermippus ) and to be possessed of that Building of God , which he calls likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a house which is from heaven , that is , a heavenly body , ( for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & both answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and so St. Chrysostome understands it , where , to the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , what house ? tell me : An incorruptible Body : To this sense Gorgias Leontinus in Stobaeus uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he calls our earthly body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a putrid and decaying Tenement : ) for if he enjoyed nothing of this great Reward till the Resurrection , but upon his dissolution from the body were deprived of all Sense of his Being , it would be farr more desireable for him , and all other Christians to continue still in this World , then to groan to be delivered from the burden and encumbrances of the flesh , only to fall into a state of inactivity and silence , being neither conscious of themselves nor of any thing in the external Creation . What Christ once said to his Disciples , may very accommodately be applyed to this present Case , In my Fathers house are many mansions , if it were not so , I would have told you . And surely if the Souls of men after death fall into such a dead and heartless condition , as not to know they are in Being , the infinite goodness and veracity of almighty God so wonderfully displayed to the World in the Son of his love , would never have deceived the hopes and expectations of the wisest and best Persons even to this present age , but timely have corrected and prevented so Universal an error , especially in so weighty a Concernment as this , wherein the manner of their reception into the other World differs so widely from the Schemes and representations they drew of it in this . Nay , if it be an errour , the Veracity of God is deeply engaged to discover it ; because the greatest Prop which upholds and maintains its credit amongst men is founded upon the most holy revelations of his will. Before I descend to the second Demand , give me leave to insert these two Paragraphs . 1. That Sensuality is the great Patronesse of this heartless and dull fancy , of the Soul's Sleep after death . 2. That when the Intellectual man is refined by purity and holiness , it will lift up the Soul far above these panick fears . It was the love of Sense and corporeal pleasures , that first sunk us from our happiness , and drew the Sable Mantle of death over the comely pourtrayture of Gods Image in our Souls ; and it is this which still degrades us , and makes us unlike our Maker : This outward World is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Magician or Enchanter ( as the Platonick Philosopher calls it ) which with its Syren Musick bewitches and allures the Mind from the still and quiet contemplation of the beauties and pulchritude of the moral and intellectual World ; for all those charming complacencies and exterior phantasms with which the Soul is so ravished and captivated , are nothing but so many emissions and radiations of the external World , variously striking upon and moving the Senses or bodily life ; so that the declining Soul according to the diversity of its degeneracy becomes more or less dispread and incorporated with the outward World : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Porphyry speaks ) Where the motions of Sense are predominant , there is a recession from Intellect . There is in every man an Animal and an Intellectual Nature , the one respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensible objects , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectual and things abstracted from Sense : Now the more we check and controul the Luxuriancy of the Animal or bodily life , the more refined and vegete are those higher powers of the Soul , in the exercise of which consists her true life . For , what more besotts the perceptive faculties of a man , than those grosser pleasures of the Sensitive life ? And who Philosophize more grosly concerning the future state of the Soul , than those who make it the greatest part of their happinesse to enjoy to the full whatsoever pleasure their degenerate wills and lusts shall suggest unto them ? But he that by a wise and timely management of those powers the provident care and goodness of God hath vouchsafed to him , hath so gallantly maintained the Nobility and heavenly Nature of his Soul , that he soares above terrene vanities , disdaining to mingle with the unsatisfactory pleasures of the corporeal World , and by a due and severe castigation hath brought low that exorbitant principle by which he is connected to this Earthly body ; he hath subtiliz'd his mind and is united to that Omnipresent and alcomprehensive Intellect , and foresees his reception into the other life , and presages that happy and blessed state he shall then enter upon , when the links and cords of mortality shall be broken or worn asunder : Such a one , I say , is confident that it shall go well with him , when he hath finished the last Act of life upon Earth , and that if there be any Beng more excellent than Matter , any Providence ruling and presiding over the affairs of the world ; he shall not then slide out of Being nor cease to Act , when he goes hence and is no more seen . These Speculations therefore require a due preparation of mind . And every man cannot be convinced by them ; because few are in a fit capacity and disposition for the entertainment of them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Like is known by its like : and it the inward sense and touch of mens spirits be adapted only to the relish and gust of the Bodily Life , the suggestions of the Intellectual Nature will be like the sudden immission of light upon sore eyes , burdensome and offensive ; and the man is no more capable of the force and power of such argumentations , than a Swine of Morality , or the savage Tygers of Ingenuity and Goodness . I come now to your second Question , which is , Whether upon the quitting this Body , the Soul be immediately carried , either to Heaven or Hell ? The Holy Scriptures , which give us all imaginable certainty of a blessed reward of our Faith and Patience , at the Great Day of Recompences , when God shall have put all his enemies under his feet ; are very silent in delineating and depainting out to us , the state and condition of the Soul between Death and the Resurrection . Yet this we are assured of in general , That the Souls of Good and Holy Men , are alwaies under the careful eye of Heaven , and live in joy and felicity , farr above the troubles and discontents that attend this obscure and evanid life they lead on Earth : and on the contrary , That shame and misery await the refractory and irreclaimable spirits of Impious persons , upon their separation from their terrestrial bodies . But , whether the one be in Heaven , properly so called , and partake of those great diffusions of Glory , which shall be conferred on the children of the Resurrection ; and the other in Hell , that is , in that place of torment prepared for the Devil and his Angels , or into which Death and the Grave shall be cast , when time shall be no more , immediately upon their disunion from their Bodies ; the Sacred Writ hath no-where determined . He therefore , who will seek further , may indeed light upon some probable Conjectures , which may bear the visage and phisnomy of truth , but can never positively assert them as convictive and indubitable . The only remain in Speculations of this Nature , is , To decide them by free and unprejudiced Reason and Philosophy : and if by that light and conduct , the mind of man fall upon any conclusion consentient with the Attributes of God , or those eternal and immutable laws , implanted and wrought in the essential frame of the Creation ; though I do not say , it is impossible for him then to erre , yet his miscarriage will be exceeding pardonable , pleasant , and ingenuous . I confess , the world hath been long contented to live in an easie and affected ignorance ; and men , either out of a deplorable proclivity to vice and impiety , or from a stupid and blockish zeal to Religion , willingly profess , that all things are uncertain , and sit down in this , that we can know nothing ; as if the wise and benign Author of our Beings had made the very essential principles of our Natures , fallacious ; and that we should then be most of all deceived , when we think we have the clearest apprehensions , and most distinct Idea's of the things we converse about . Reason is the Image of God in the Soul of Man , and , when assisted by the Divine Wisdome , is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discriminate between truth and falshood : And though it be true , that an honest and sincere heart be dear and precious in the eyes of God , and sufficient to instate a man in that happiness which attends the faithful adherents of the Kingdome of Light ; yet he that employes his faculties in searching out such considerable truths in Nature and Providence , as may benefit the world , and do good to the generations of men , ennobles his Soul , and widens it for the reception of some greater good and influence , from that inexhaustible Fountain which gave life and being to the whole frame of Nature . But I fear my Pen has been too luxuriant in pleading for the free use of Natural Reason , and I have need of your pardon , and shall make amends , by falling immediately upon the Question in hand . I say therefore , So far as the Light of Nature is able to judg , the Soul doth not immediately go to Heaven or Hell in their strict significations , upon it's separation from the body ; but that there is some middle State of Being between Death and the Resurrection . And that you may not think I take in the ashes of the Church of Rome , and seek to revive and blow up that ridiculous Doctrine of Purgatory ; I shall crave leave to tell you , that by this middle State I mean no such condition of Being , as that wherein a man from his impious transactions in this life , shall undergo very sharp and acute torments , the protraction or abbreviation of which yet , depend upon the will and pleasure of his Holiness and mercenary Priests ; and after such a time of penance and purgation , be delivered , and translated into Heaven : but , such a state , wherein , by a due purification of their minds , and subjugation of those stubborn lusts and desires which exalt themselves against the life of God , and which were not throughly tamed in this life , the Soul of man becomes wholly dead to every inordinate affection , and daily kindles that fire of Divine Love , till at last it arise to a perfect flame , and triumphantly carry up the duly prepared soul , like Elijah in his fiery chariot , to the beatifical vision and enjoyment of God. And this is no more than what Reason it self assures us of ; For , he that shall consider , that the operations of the Spirit of God upon mens hearts , and their progress in Holiness and Virtue , are wrought successively by parts , and distant proportions ; and that a man is not a Saint in an instant , or by the Piety and Religion of a day ; but attains and reaches to that glorious Crown by patient continuance in well doing , and that by sharp and unwearied conflicts with Lust and Sin , by habitual and persevering acts of Virtue , and an undaunted Resolution , he must demonstrate himself a true and faithful disciple and souldier of the Son of God : must necessarily conclude , either that the infinitely far greater part of men are damned , yea , those who have had very small , and few opportunities of doing good to themselves or others in this life ; or else that there is a time and place of bettering themselves , and where that benign Spirit , who expressed his dear compassion in hovering over the new born world , will be as ready to help forward the tender inchoations of the life of God , and perpetually raise and lift up those fettered souls into the true liberty of the sons of Heaven and Immortality . As the efformations of the spirit of Nature out of fitly-prepared Matter , are not instantaneous , but gradually arrive to their perfection and maturity ; So are the operations of that Universal Spirit of Love and Goodness upon the hearts of men , where-ever he meets with fit and kindly dispositions and capacities . And surely no man can , without blasphemy , think that God ever was , or will , at any time or place , be wanting to the faithful endeavours and attempts of sincere persons , after the participation of his own Image , and the renovation of their minds and spirits into that divine frame and temper , which is dearer to God than any thing in the world . Nay , he can never do it ; for it is as possible for the Sun to withhold his beams from shining upon the earth , and leave the disconsolate world to an eternal night of sorrow and darkness , as for God , the Sun of Heaven , to be divided from that which is his own life , and suspend his kindly influence from the tender productions of his Nature . I can sooner believe , that darkness should desert it's black and pitchy caverns , and sport with light and the day ; or that the Elements should change their natures , and the Frame and beauteous order of things be tumbled into an eternal confusion ; as once to entertain a thought that God should be unkind , and severe to the pious breathings of an innocent and harmless Soul. There being therefore in the world so many truly Religious persons , who affectionately pant and aspire after a greater communication of the life of God , and yet are denied those opportunities of perfecting their minds , which others enjoy , by reason of that place and station assigned them , by the wise , and unerring Providence of God , in this transitory life ; there being likewise so great a part of the world lying yet under a squallid barbarity , wholly oppressed and loaden with the ruines of their broken Natures , whom yet the Son of God thought not unworthy his care and love : surely it would be a great eye-sore and blemish in Heavens righteous Oeconomy and dispensation in the World , if there were really no time or means allowed for the recovery of these lapsed Souls : whose condition , though it be very sad and calamitous , yet it is not desperate , nor are they sunk below the compassions of their Maker , but still lye under a benign aspect : and though the Sun of Righteousness seem to set in a cloud , and leave their Hemisphere to a night of darkness ; yet there is hopes that there will come a time ( if it be not already ) wherein he will rise again with healing in his wings , and visit the desolate and dejected regions of the world , with his chearing heat and vigour , and their entangled pinions be again set loose , and their plumes freely dispread in the open and boundless tracts of Immortality and Joy. It is not the will and pleasure of God that any innocent person should perish ; and therefore we may conclude , that there is some time and place , where the young and tender efformations of God's holy life , in the more harmless Pagans , and such who lived in the dark and ignorant age of the world , shall be brought to their due measure of maturity and perfection : For , to think they are damned , is not suitable to that everlasting Goodness which is the source and root of the Divine Perfections ; And that they are not immediately translated into Heaven , properly so called , will appear from the Oeconomy of Providence in the world , and the Nature of the thing it self . As an Appendix to this , we may add , That Heaven is rather a State than a Place , and consists in the frame and temperament of a mans mind and spirit ; and if we could imagine a degenerate and sinful person taken up into Heaven , unless God did likewise miraculously change and alter the present temper and disposition of his mind , it would be a pain and affliction to him , and he would be no more capable of dwelling in that glorious brightness , than Owls and Night-birds to face the Sun , and steadily behold that amazing lustre . When the benign Creator of all things produced the glorious Fabrick of Heaven and Earth , and replenished all the empty regions of the World , and the vast capacities of immense Space , with diverse sorts and degrees of Beings ; he so wisely ordered and disposed every thing , that nothing should act beyond it's sphere , but proportionately to those powers and faculties it became invested with ; for so the order and frame of the world required . Thus , the beasts of the field cannot live perpetually in the water , nor fish in the air , because the vital congruities of the one are adapted to the gross and more compacted body of the Earth , the other to the fluid and yielding Element of the Water . The Angels , which are an Order of Spirits above the rank of Humane Souls , cannot actuate and inform a terrestrial body ; nor can man , in his earthly state , become an inhabitant of the thinner tracts and regions of purest Aether . When therefore in the beginning God created Mankind , foreseeing that they would not alwayes continue in the immortal mansions of Paradise , but eat and dye , and instruct themselves , by unhappy experiments , in the frail and imperfect fate of this lower World ; he fitted them with such vital powers and congruities , as might capacitate them for action , that so the revolutions of the wheel of Providence ( though wide , and seemingly intricate and perplext ) may at last appear equal and unerring . There being then a peculiar Crasis or congruity required to inform that heavenly Body , which shall be the reward of departed Saints at the Day of God , ( and that not to be awakened but by a long and regular depuration of the Mind , and perfect submission and resignation to the will of God ; ) we cannot rationally imagine , that any one should pass immediately from the Body , to those regions of Light and Glory , before this Divine Principle be sufficiently invigorated , and the others perfectly laid asleep . And to think that God will immediatly call forth into act this Aethereal congruity of life in the soul of every pious Man , departed this life , is to set the miraculous power of God at a very cheap and easie rate . Besides that , it despoils the Nature of the Creature , and renders useless and ineffectual such Faculties as , without this supernatural check and controul , would , in their due time , awake , for the orderly accomplishment of that , to whose production we entitle the immediate operation of the Divinity . Nor doth it less entrench upon the Wisdom of God , by drawing such a Scheme of things , wherein God must continually unbare his arm , and upon every occasion exert his eternal power for the effecting of that , which would certainly arise in it's order and proportion , by the attempts and operations of rational agents , accompanied with the concurrence and assistance of divine grace and benediction . For so we see that God works in men now ; and we may as well think that God should take every man immediately into heaven upon his first embracing the Gospel , and by his infinite power make him a perfect Saint , as that he should do the same for them upon their death-beds , or upon their dis-union from their bodies . Farr be it from us to entitle such precarious , and unaccountable actions to the Deity ; but rather believe , that the constancy and immutability of his Nature is such , that he alwayes works orderly , and according to those Laws and Rules he hath placed in the World , unless a visible and certain good of a part , or the whole Creation intervene , and cannot so advantageously be effected by the ordinary course of Natural Agents . And now let us consider how very few there are that have arrived to such eminent degrees and measures of virtue , as to be capable of this exalted state of mind ; and what multitudes of sincere and hearty lovers of truth and righteousness are snatcht away by the rude arms of death , before the luxuriant branches of the Animal or Brutish life are taken wholly away ; and Reason will extort this confession from us , that there must be a time of purgation in some state on this side Heaven , wherein the infant productions of the Divine Nature may arise to their full maturity and perfection . For , it cannot consist with that eternall Goodness which is the rule and measure of all the actions of the Deity , to send the greatest part of Mankind into the World , there to lead a frail and miserable , and , at best , but a short life , subject to infinite casualties and imperfections , and ( which yet blemishes Heaven 's righteous Oeconomy ) having but very few , and those weak means and ineffectual helps , as to the recovering the broken and decayed Image of God in their Souls , for the want of which notwithstanding they shall be thrown into everlasting misery : I say , it cannot consist with the Benignity and Goodness of God , to deal thus with his Creatures : Wherefore , if we will not admit of this , we must seek out some other Hypothesis , to salve up those flaws and defects which otherwise will appear in the beauteous Order and ministration of Providence . Not to omit any thing which might give light to the present Question , I shall consider the use of those terms and expressions in Holy Scripture , which by many are extended and drawn to the contrary Sense ; and me-thinks from thence some few glimmerings ray forth , on purpose , as it were , to allure the lovers of knowledge to a diligent search and inquisition after it . In my Fathers house ( sayes the Son of God ) are many mansions : but I go to prepare a place for you . The whole world is the house of the great King , and in it are many Outer-Courts and different Places , both higher and lower Rooms , fitted for the several capacities and states of all his Servants ; and yet , there was a place whither all holy Souls shall arrive , and which was not then ready . From whence 't is plain , that the Souls of the Patriarchs , and holy men , which lived before the Coming of the Messias , were not entred into the Coelum Beatorum , that is , into Heaven , properly so called ; but were in a state of joy and happiness , ( which the Greek Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Luk. 16 , and the Latin , Refrigerium and Somnum pacis ) where they conversed with God , as the Prophets did in their Dreams , in which they received great degrees of favour and revelation , and were refreshed with the frequent visits and society of Angells , till they arose to their ethereal State. And this is the Receptacle of all good men , in whom the fire of Divine Love is not so enflamed and kindled , as to melt their less pure bodies into a Celestial splendor . And to this accords that speech of Christ to the penitent thief ; This day shalt thou be with me in Paradise , that is , in the joyes and felicities of pious Souls ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Greeks , and Philo , called the Garden where Adam was placed : And hence , when the felicities of a future life began to be discovered more clearly , the state of holy Souls expecting the resurrection of the dead , was called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The reason of which was , ( as Grotius in Luk. 23. conjectures ) because of the analogy between them ; that , as the Garden of Paradise , in which Adam was in his state of innocency , abounded with pleasures and delights ; so doth this receptacle of pious and devout souls after death . And hence it was that St. Paul in 2 Cor. 12.2.4 . was first shewn the joyes of the children of the Resurrection ; and , least his resolute and active Soul should be troubled with the long expectation of such ineffable felicity , the comforts and refreshments of Paradise , and antepasts of Heaven , were likewise discovered to him . Which were denoted to the sons of sense under the notion and figure of a Garden , because they could not conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi sub figura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectual things , but under a sensible Scheme . And to this are opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie the state and condition of such irreclamable spirits as are sunk below all the principles of Righteousness and justice , and make it their whole design to obliterate those Idea's out of their minds . Now , as Paradise and Hell signifie the distinct condition of good and bad Spirits , so ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Hades denotes the common receptacle of them all , and is opposed both to this Life , and the Resurrection ; and answers to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Gen. 37.35 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for I will go down into the grave unto my son , mourning ; which could not be meant of the Grave , as if his son had been buried , ( for he supposed him to be torn in pieces by wild beasts ) but of the region or state of Invisibility ; for so Hades properly signifies : Thus Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . speaking of the Helmet of Hades which makes men invisible , he sayes , It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end , or death of every man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to which he that comes , becomes invisible . It is more than probable therefore , that Paradise signifies no other , but , according to the Jewish notion , a place of delight and pleasure , appropriated to the Spirits of just men ; such as the Poets understood by their Elizian field , which Pindar , Olymp. Od. 2 , as he is cited by Eugubinus , in his book de perenni Philosophia , excellently well describes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , that our Saviour by Paradise did not understand those aethereal Regions of bliss and joy , which are the portion and inheritance of defecate and sublime Spirits , will be evident ; in that he himself was not there , but , in the intermediate space between his Death and Resurrection , preached , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the spirits in prison , that is , to those who in the dayes of Noah were drowned in that general Deluge , and now were released , and set at liberty by the approach of the Son of God ; such as the Prophet Zach. 9.11 , 12. calls Prisoners of hope , lying in the lake where there is no water ; that is , where there was no constant stream of joy to refresh their present condition , but yet they were supported with certain showers and gracious visitations from God , and illuminations of their hope . That of St. Paul , Phil. 1.23 . makes little to their purpose , who think the Soul goes presently to Heaven , upon the dissolution of the body ; for , To be with Christ , signifies no more , than that our Souls are received by Christ , into merciful , joyful , and safe custody , as dear pledges * committed to his trust and care , till Hades shall deliver up it's dead ; and then we , who before were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invisible , shall come forth , and be presented to the view of the World , and receive that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Crown of Righteousness , which Christ has laid up for St. Paul , and you , and me , and all that long for his appearance . The sum of all is this , that it cannot be made good , either from Scripture or Reason , that the Souls of men departed this life , go immediately upon their separation , to Heaven or Hell , in a Scholastical sense : For this we have the suffrage of Justin Martyr , who disputing with Trypho the Jew , taxes those as erroneous , who say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Your third Demand carries with it more d●fficulty ; and while I discourse of it , I am wholly in the dark , and can only give you a Conjectural Essay : which , if it may be subservient to my purpose , that is , please , and gratifie your fancy , and , like the little dots or characters in Brachygraphy , bring to your mind a more copious illustration of the present Theme , I shall obtain my desire . I consider therefore , the whole World , under God the great Monarch of the Creation , ( so many , I mean , as participate of Reason and Intellect ) to fall under a Political Government ; and it seems altogether necessary , that among the aereal Inhabitants it should be so ; for they being a mixed , and heterogeneous number , of good and bad , if there were not a due execution of those Eternal and Sacred Laws enacted by the Counsel of Heaven , for the promoting and establishing Piety and Virtue , and the everting and eradicating Vice and Impiety , the condition of all good and holy men would be unspeakably grievous and miserable ; there being so many degenerate Spirits , who are only awake to the life of the Body , and being wholly dead to all sense of Pity and Compassion , please themselves in wreaking the rage of their furious and exorbitant Lusts upon the Innocent and Virtuous : whose calamity must needs be Eternal , should not that just Nemesis , which pervades the essential contextures and inmost capacities of the whole Creation , erect a Polity and Kingdom of Light , to preside over , and curb the lawless actions of the dark Associates . And as the Condition and state of separate Souls is in a manner quite different from ours , so their Laws and Mulcts are diverse , and are best known to those that live under them : But whatever they are , 't is most certain , their Penalties are severely executed upon offenders . And , for the due effecting of this , and conserving the peace and quiet of this great Empire of Intellectual Agents , there are Aethereal Princes set over the several Kingdomes of the World ; and , in subordination to them , are , the Governours , or tutelary Angels of Provinces , and little Exarchats ; and last of all , every mans particular Genius , or guardian Angel : so that this Government reaches even from Heaven to Earth , and none can , through subtilty or power , free themselves from it . Considering therefore , The blew Arch , or Concave of Heaven , is so full of eyes , and careful Inspectors of the several actions and demeanours of separate Spirits , and their punishments so sharp and heavy , 't is not to be thought that they will easily be induced to violate any of their Laws , ( of which , perchance this may be one , of concealing their state from us Mortals ) unless some one begg a Patent or dispensation , to satisfie the importunity of a relict Friend , or discharge the obligation of an Oath . And this may be one reason why we hear so little news from the aereal Regions . Another great Cause of their so seldome appearing to us , may be the d●fficulty and uneasiness of incrassating their Vehicles ; Thus have I seen , of twenty boyes , bathing and washing in the streams , scarce one delight in diving to the bottom ; and if perchance he do , his stay is so small and inconsiderable , that , had he been sent on Embassie to the Fishes , the time would scarce permit him to have Audience , before he were constrained to disappear . And I am the more confirmed in this perswasion , from those assiduous Apparitions of Spirits among the Laplanders , whose Air being gross and clammy , 't is no hard matter for a Daemon to condensate it to visibility ; and from hence it was , that those people used to interr their deceased Friends under their hearths , that so the warmth and heat of the fire , accelerating the putrefaction of their bodies , and rarefying the Crasie consistency of the Air , might prohibit their otherwise more frequent Visits . And he that shall recollect some , of those many stories of Phantasms , and the Apparitions of Spirits , which every age supplies us with ; and take notice of those artifices and wayes , which , in all probability , they make use of , when they intend to shew themselves to the frail eyes of men : he cannot but conclude it to be a pain and affliction , to constipate and hold together the gross particles , and glutinous suffusions of their Vehicles , for any considerable time . Hence it is , that those Spectra which infest the Earth , are generally maleficent Daemons , whose spirital part , grown fat and dull , through a perpetual indulgence to their lower Faculties , like Swine , they take a great complacency in dabling and soaking their vehicles in the miry , and caliginous tracts of the Air ; and often become visible , by fermenting and agitating the stagnant blood of their despicable bodies they left behind them , and which the charity of men laid to rest in the Earth . And , by the way , this is the reason why sometimes the Spectra have never been seen or heard of , after the burning and consuming of their bodies , which furnished them with effectual instruments and provision for their gamesome or wicked attempts . But if this be not ready at hand , they descend into the nasty Caverns of the Earth , and attract to them the thickest fumes and exhalations ; or else suck in the impure and fulsome steams arising from the blood of slain beasts , like the Zabii , licking the blood of the Aegyptian Sacrifices , which is , nor only a kind of Nutriment to their vehicles , but the most likely means to transform themselves into whatsoever visible shape they please . To this purpose is that of Porphyrie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( scil . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this , no doubt , is the reason why the Familiars , and Imps of Witches , make themselves a kind of Teat in some part or other of the bodies of their accursed Consorts , whereby they exhaust their blood and spirits , and render their visages for the most part horrid and gastly , like themselves , when they appear to them . From the consideration of these evil Genii , we may proportionably guess at the state of those better Souls , who have nothing more to do upon the Earth , when they are once departed from it ; or , if they appear again , it is upon a great necessity , and for a weighty occasion ; and then they scorn and abhorr those ignoble wayes of making themselves objects of our Senses ; and having effected their design , they are no more heard of , but rest in peace and quietness ; chiefly aiming at the loosening and freeing themselves from their commerce with the impurer parts of matter . For , as the other do delight in incrassating , so these are continually intent upon attenuating their Vehicles , and awakening to life their aethereal congruity ; which having attained , they become invisible to the Aereal Inhabitants . And , as when we traverse the hills , and suck in the purer gusts of air , we are more vivid and cheerful , and 't is an affliction to stay in a thicker and unwholsome Region ; so these purer Spirits , having free access to the tops of mountains , and more serene Quarters of heaven , find themselves sensibly pained , when they descend into these lower tracts , and coagulate their looser bodies into a visible consistency . To give some further light to the Physical consideration of this Argument , in reference to the Apparitions both of Good and Bad Spirits ; it may be , it will require almost as deep a degree of Fancy , to constipate their aery Bodies to visibility , as it doth to attain to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or separation and disjunction of the Soul from this terrestrial Body without Death , and then it is no wonder if so few appear to us : For , though the matter of their Vehicles may be very pliable , and easily formed into any shape , yet the efformation of it into this , or the other particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , depends not so much upon the will , or arbitrarious power , as upon a very strong imagination , impressed upon , and reaching the plastick Faculty ; and it seems to be no more in their power to condense their Bodies into visibility , than it is in ours , to rarifie our Blood into Steam and vapour . Their bodies therefore , naturally falling into humane shape , and retaining the characteristical personality they bare in this world , if at any time they constrain them to represent another effigies , or contract and constipate the laxe and diffuse particles of their vehicles , so as to become sensible to us , it cannot be counted a spontaneous action , that is effected by an arbitrary power , but depends upon the strength of Imagination which , although it act more quick and perceptibly upon their tenuious bodies , yet all effects are not equally produced by the same degree of Fancy or Imagination : Thus the signature , or impression of a Cherry upon the Foetus in the womb , is more easily produced , than the transformation of all it's members , into those of a Cat or Dog. And , as it is storied of Cardan , that by use and custome he had so altered his body , that he could , when he pleased , fall into a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so I deny not but some separate spirits , may , by practice , and the aid of the Spirit of Nature , which may not improbably be thought assistant at such Feats as these , without any great pain or trouble become visible . Having given you this brief account of the Question , I shall digress a little ( if I may call it so ) to another Speculation , not unlike the former , and that is , Why Good Angels , and pure and defecate Souls , whose exalted State makes them no less lovers of Men , than when their radiant Goodness was clothed with Humanity , and dwelt among them ; should nevertheless hide it , by their short , and seldome Converse with the World ? The great Cause of it therefore seems to lye in the general wickedness and impurity of mens lives , insomuch that wickedness has delug'd the World ; and Impiety and Vice , like a mighty torrent , swept away the ruinous and broken remains of Virtue , and defaced the air and features of the Divine Image , so that Holiness looks like a strange and unknown thing , as if it were as much forsaken of God as despised of men . For surely , did a real Spirit of truth and righteousness prevail in the hearts of mankind , and were they inoffensive and harmless , as the Sons of God and virtue , laying aside all Envy , Pride , and Self-interest , and expelling the principles of the impious Nature , and becoming in all things conformable to the mind and temper of the Holy Jesus ; there would be no such strangeness between Heaven and Earth , but the communications of the Divine and Terrestrial Nature would be more frequent ; and the Holy Angels , and the departed Souls of Just Men , would descend upon Earth , and visit the World , and Men would be made one Polity with them ; and to Dye would be no more than to walk out of a close Prison , into the free and unbounded Air. For , what else can there be that should impede , or put a stop to such happy entertainments , since their pretensions and designs on both parts are the same , that is , the carrying on the Divine Life in triumph , to its utmost completion and perfection , and the utter eversion of the Kingdome of Sin and Darkness ? The Angels , though much more noble than we , yet are no narrow , and self-contracted Beings , sporting themselves in the circles of their own glory , in an utter oblivion , or abhorrence of the poor and calamitous condition of the Inhabitants of the Earth , but full of love and benignity , remembring them as those who were once invested with the same happiness themselves now enjoy ; and therefore are careful Observators of them , and Promoters of their felicity ; Nor can we imagine , that Death can alienate the affections of pious and holy men departed this life , from their fellow mortals , or make them less compassionate and studious of their good and welfare , but rather increase , and fann their Love into Flames and gentle Ardors , and having more knowledge , and a greater resentment of their wants and necessities , become not uninteressed Spectators , but earnest Abettors of their innocent and faithful attempts , in recovering their ancient glory . 'T is to be hoped therefore , that the time will come , before the periods of this World are run out and unravell'd , that the Divine Life shall have a general conquest over the hearts and minds of men , and a Spirit of Love and Righteousness overspread the face of the Earth ; and men shall be fully assured and convinced even to outward sense of the immortality of their Souls , and the joyes of a future life , by the frequent entercourse and converse of holy and benign Spirits with them in these regions of the Earth . To resume and conclude my former argument : That the apparitions of separate Souls are rare and infrequent , proceeds from the causes above recited ; but , that there have been some in all ages , serves to carry on that great design of Providence , in assuring men of the future subsistence of their Souls , and confronting that dull and sottish spirit of Atheism , which is gone abroad into the world ; That there is something in us that looks beyond the periods of this fleeting life , and survives our ashes , and is capable of acting freely and nobly , when these carneous fabricks shall fall asunder , and be cramm'd into their narrow Urns. The Soul of man , while 't is held captive in the shackles and fetters of flesh and blood , is but in a Sleep , or a longer Dream ; and the expiration of this terrestrial period , which we call Death , is the expergefaction , or awakening those nobler Faculties , to a sense of Divinity , and unmasking the intricate , and perplexed apprehensions of the mind , from error and falshood . And hence it was , that the Indian Brachmans * affirmed , The life of man in this World , to be like the state of the Foetus in the Womb ; and Death , to be the Birth to Life , truly so called ; to a Life of Happiness in the Blest Reg●ons above , in the quiet Plains of Heaven , the Seat of the Immortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Genii : where the winds never ruffle up a cloud to intercept the light of the Sun 's brighter face , nor Snow or Showers ever pass through ; but an undisturbed calm and serenity of an Eternal Day overspreads the utmost limits of these Blissful Mansions . Your last Question propounded , is , concerning the lawfulness of Praying for the Dead , and , Whether the mutual obligations of friendship cease , when they are removed from the ruinous fabricks of their Earthly Bodies ? And truly , methinks , it is a Problem worthy your eximious and generous mind , which is not contented only to make use of all the instances and opportunities of doing good to mankind in this life , but your pious charity would likewise follow them into the next ; and , if it might be , make them as happy as God at first created them . For ( as I have often heard you discourse ) it is a pain and affliction , great as the tearing and rending our bodily life , to a noble and free spirit , to perswade himself , that , when our Piety hath committed our dead Friend's body to the Earth , its common Parent , and besprinkled his Hearse with a Funeral tear , and , it may be , for some small time after , breathed out a fresh gale of Sighs upon the sight of a Picture , or any thing , which , with his last words , and dying groans , he recommended to us as his Memorial ; that then he should be banished out of our minds , and no more regarded , than if he had never lived in the world , or were now quite extinct , and put out of Being . I cannot therefore attribute this unconcernedness for the state and condition of departed Souls , to any thing else , but to that poverty and narrowness of spirit , which makes men look upon themselves as private , and particular Beings , sent into the world to promote and advance their self designs and little interests , in contradistinction to all the rest of mankind , forgetting that they are a part of Gods Creation , and members of that great Body Politick which reaches from Heaven to Earth , and is extended every way through the vast comprehensions of immense Space ; and therefore , that all the Creatures ought to have a share in their love ; and that the more perfect their Natures are , the more they ought to be widened and enlarged in Charity , and an universal Benignity towards all , especially towards mankind , in promoting , to their utmost power , the completion of their happiness . For , although men , when they go away hence , become invisible to us , and we are in part at loss , in reference to their affairs and concerns ; yet nevertheless we are assured they are in Being , and members of that great Society , of which we our selves make a part ; and therefore are not to be accounted such strangers to our thoughts and devotions : and if their Prayers can at all prevail , and be effectual in our behalf , I do not see why the Prayers and Oraisons of a Good and Holy Person upon Earth , may not enter the eares of Heaven , and derive a blessing upon them , supposing them to stand in need of those things he desires in their behalf . That separate Souls are not unmindful of us when they have left the prisons of Flesh and Blood , and inherit a new and stranger freedome , cannot easily be denied ; unless we will say , that the more perfect they grow , the less charity and love they retain towards those who want those degrees of felicity they have arrived unto . 'T is true , those holy Spirits which depart hence , are seated far above the reach of Envy or Passion ; and the dead Wife is not troubled at the songs sung at the next Bridal Feast , nor grieved to see another inherit the Joyes of her Husbands-bed ; but yet they are not removed so farr , as to beget in them an utter oblivion of those they have left behind : nor doth the augmentation of their Happiness , diminish their love towards us Mortals , who begin our lives with weeping , as a sure presage of our future calamities ; and the fi●st tribute we pay to the light of the Sun , is to present him with a tear , and watry eyes . There is then without doubt a Relation continued still , which , not only the laws of their Friendship , but their own native goodness , which dispreads it self every way , when freed from the contagion of Earthly Concretions , will never suffer them to rescind : To this purpose , Josephus brings in Abraham thus bespeaking his son Isaac , before that fatall stroke design'd to let out that pure Soul into the Skies ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And St. Ambrose gave some things in charge to his dying brother Satyrus , that he should do for him in the other world . And as they present themselves before the Throne of Majesty in humble Petitions for us , so certainly something belongs to us to do for them ; and we must , by all those wayes we can , preserve , and continue the memory of our dead Friends , and of all good men : which can no wayes be better done , than by desiring God , with hearty and constant Prayer , to call home his banished to him ; that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those little particles , and shreds of Divinity , ( as Epictetus calls the Souls of men ) may be gathered up , and re-united to the first , and al comprehensive Good ; and when the periods of this world shall be expired , they may have a joyful Resurrection , and a perfect consummation of their Bliss , in the Immortal Regions of Glory and Felicity . Thus St. Paul prayed for Onesiphorus , 2 Tim. 1.18 . The Lord grant unto him that he may find mercy of the Lord in that day ; who , 't is probable , was at that time dead , because the Apostle salutes the house of Onesiphorus , and not Onesiphorus himself ; who , doubtless , had he been alive , and part of his family , would have been named particularly in the first place , and not afterwards , distinct from his House . But I do not lay so much stress upon this : If therefore the dead are in a state and capacity of being bettered , ( as I think I have sufficiently proved they are , by what I have said in answer to your second Question ) they may likewise receive good and advantage by our Prayers . For , to think that the Soul of man is immediately snatched up into the highest bliss and happiness in Heaven , or depressed into the torments of Hell , is not only contrary to Reason , but repugnant to the sense of Antiquity , which unanimously determines a time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Purgation , before she can be admitted into the society of the Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of just men made perfect ; and if our Prayers can be in any measure beneficial to men in this life , they may have the same effects and purposes upon them in the other . For , let any man that thinks otherwise consider , what he means by Heaven , and if he have any congruous , and rational apprehension and Idea of it , he must necessarily conclude it to be a state of the highest purity and holiness , and the farthest removed from the infectious pollution of Mortality , and dreggs of the Terrestrial Life , and then let him reflect upon the moral Natures and Dispositions of the greatest part of Mankind , when they leave this world , and see how many vitious habits and inclinations towards the complacencies and inordinate pleasures of sense remain unmortified , how stubborn and inflexible their wills are yet to sincere Goodness and Righteousness , and how vigorous the Animal and bodily Life is , notwithstanding the continual contradictions and oppositions of Reason , and higher principles ; and how very few of those which are sincerely good and righteous , to their utmost powers , have brought themselves under the Divine Life , so as to awaken in them that high and comprehensive principle of Life and Immortality : let him , I say , consider these things , and then tell me , whether he can rationally averr , That the Souls of men , immediately upon their solution from their bodies , are carried into those degrees of happiness which are competible only to Heroically good and Virtuous Spirits . Nor can this enervate the force of this Argumentation , to say , That all the sins which a good man is guilty of in this life , proceed from his union and conjunction with this terrestrial Body , which continually administers fuel to the flames of inordinate Passions and irregular Desires and Actions ; and consequently , when he is freed from the strait and narrow Laws of Mortality , he will become necessarily Good ; and it will be as impertinent to pray for his emendation , and perfection in Holiness , as when we see the Sun leaving our Hemisphere , to pray that he may rise , and enlighten the world again to morrow . For , besides the ridiculousness of supposing the Soul of man , immediately upon it's relinquishing the Body , to arise to such prodigious degrees of Sanctity , and Wisdom , and Goodness , that she becomes an Angel , or Demi-god , or , I know not what transcendent Being , and so perfectly cleared , and purified from all spots and defilements contracted in this life ; as that glorious Eye of Heaven , the Sun , cannot espie a blemish in her ; besides this , I say , one may well question , Whether the Soul of man will be so Necessarily , and Fatally Good , in the other state , as the Objection seems to inferr ; since that she is never out of the reach of danger , till she hath attained her heavenly Body , which Christ , the righteous Judge , shall bestow upon her at the general Resurrection ; but is alwayes encompassed about with the same invisible enemies , which attended her in this life ; ( there being a mixture , and complexion of good and bad Spirits , as of Mankind upon Earth ) : nor can she be totally freed from the extravagant impulses , and motions of her body , though it be farr more passive , and yielding to those gentle impresses and strokes she layes upon it , to countermand it's luxuriant sollicitations to Impurity and Vice : And , though we should grant her to be Heroically good , ( which is all that can be desired ) yet her own Will , the principle of her first Rebellion and Apostacy , still remains , and she can have no greater security of her non-retrogradation , and falling back again , then the Angels , or she her self enjoyed , before her unhappy lapse : so that even here , there is required a timely care and vigilancy ; and , if the most virtuous Person upon Earth , may stand in need of Good Mens Prayers , to be excited to this careful industry and inspection over his wayes , then may they likewise in the other world . The Similitude therefore is ill applyed , from the necessary , and inevitable laws of Matter and corporeal Motion , to the emergent and spontaneous effects of free Agents ; for , unless we will make those bright Suns of Immortality , the Souls of men , to be purely Mechanical Contrivances , and despoil them of all liberty and innate principles , whereby to guide , and determine their actions ; we cannot imagine , that their Apogee's and Perigee's , the excess and diminution of their rayes , and beams of Righteousness , should be so fatal and determinate , as the Rising and Setting of the material Sun , which illuminates the World. But , lastly , If we are to pray for nothing , which we are certain will come to pass whether we pray or no ; I do not see how any man can say those Petitions , in that most excellent Prayer our Blessed Lord himself hath taught us , wherein we desire , God's Name to be hallowed , his Kingdom to come , and his Will to be done ; for all these things will certainly be effected and accomplished , although we never pray that they should : Or , what need we pray , as our Church enjoyns us , in her compleat , and exact Service and Office of Burial , that God would shortly accomplish the number of his Elect , and hasten his Kingdom ? Will not such Prayers as these , according to this Rule , be wholly useless and insignificant ? Did not Christ pray for his Apostles , in the dayes of his Flesh , whom yet he knew certainly to persevere , and continue faithful unto Death ? But I need not multiply Instances in this case . He that will follow therefore the duct of Reason , which alone ought to be Judge in this case , where the Scriptures are silent , must necessarily subscribe to this , That those who go out of this Body with love and affection to Sin and Vice , must receive a punishment proportionable to the inequality and obliquity of their spirits ; and be fatally carried to such places of the Universe , as are sutable to the coursness of their tempers ; and , so on the contrary , That Virtuous minds shall be rewarded with such degrees of Felicity , and take up their station in rhose Habitations which are most congruous and agreeable to their Natures and Genius●s ; and , consequently , that those , who have not conquered their Lusts , nor subdued their rebellious Habits , but are taken away in the contest between the law of Sin , and the law of the Mind , that is , when the man is neither wholly alive to God nor Sin , but in the intermediate state , carrying a warr within him , and acting perpetually with a reluctancy , and adhering sometimes to the one , and then to the other Principle , according as the strength of Natural corruption , or the auxiliaries of Reason prevail upon him ; he must conclude , I say , that such Persons as these , dying , cannot be immediately rewarded with the Bliss and Glories of Heaven , because they have not as yet performed the condition upon which that Felicity is entail'd ; which is , to be changed and renewed in the spirit of their minds , to be purified throughout , and become holy as God is Holy , partaking of his Nature , and becoming in all things conformable to the Holy Jesus , as to a perfect and compleat Copy of all Virtue and Righteousness ; Nor will the Goodness of Almighty God , whose Spirit is alwayes taking hold of every heart , that retains any capacities and dispositions for the reception of it's own Nature , frustrate such auspicious beginnings , but rather cherish and fold them , like a tender mother , in it's loving arms , till it bring them to that due perfection , which alone can render them the proper subjects of Immortality and Life . It will follow then , that such as these ( and such are the greatest part of mankind ) are fit and adequate objects of our Prayers ; Nor can the small , and only conjectural knowledg which we have of the state of separate Souls , make us ever a whit the more remiss in performing these exercises ( which are the only ones we can shew ) of love and charity to our departed friends , if we remind our selves of what I before hinted , and shall now further prosecute ; viz. That the unfallen Angels , and the Spirits of good and holy men , departed this life , and all just persons upon Earth , who are daily breathing after , and aspiring to the highest pitch of a Christian life , are one Polity , Society , or Corporation , which reacheth from that Blessed and Glorious Seat of Majesty , which we more eminently call Heaven , to this Globe of earth , whereon we live ; so that , all those intermundane Spaces are replenished with several ranks and orders of invisible Agents , who are , as the benign-eyes of God , beholding the administration of the affairs of the Earth , and protecting the sincere lovers of truth from the tyranny and invasion of the Airy Principality ; and there is no need we should fancy them beyond the Stars , when they have quitted their bodies ; where all that they can do ( if haply they can attain so much ) , is , to be compassionate Spectators of our Calamities , being unable to afford the least relief or succour , but look upon them as not farr distant from us , where they may not only behold the several transactions of men , but really assist and abette their innocent and pious attempts after the divine life and Nature . And the more good and purified they are from the contagion of mortal concretions , the more compassionate and benign Inspectors will they be of humane affairs and more concerned in their behalf for their advantage and welfare . Having thus farr discoursed from the reason of the thing it self I may cast in the suffrage of the antient Fathers of the Church , to let you see the Sense of Antiquity , that prayers for the dead were in use even in the early dawning as it were of Christianity : Tertullian de Corona Militis , hath these Words , Oblationes pro defunctis , pro natalitiis , annua die facimus . And , in his Book de Monogamia ; Pro anima ejus ( nempe mariti ) oret , & refrigerium interim adpostulet ei , & in prima Resurrectione consortium ; & offerat annuis diebus dormitionis ejus . Damascen . Orat. defunctis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . See likewise Dionys . Areopag . de Ecclesiast . Hierarch . ( mihi ) pag. 147 , 148. Saint Austin likewise , in the ninth Book of his Confessions , chap. 12. and 13. sets down at large the prayers he made for his mother Monica , and her husband Patricius . And if any yet desire further Testimony let them consult the antient Liturgies of the Church , where are set down particular Forms of Prayer for the dead ; for such I mean who deceased in the Communion of the Church : Nec ullus invenitur ( sayes the learned Grotius ) alicujus authoritatis Scriptor , qui ei mori contradixerit . St. Chrysostome likewise in Homil. ad Pop. Antiochen . ad Hom. 3. in Epist . ad Philipp . as he is cited by Cassander in his Consultat . p. 239. affirms that this Form qua Ecclesia omnibus suis membris in Christo quiescentibus locum refrigerii , & quietis , & pacis postulat , was of Apostolical institution . And although , sayes he p. 240 it were not agreed upon by all , In what state the Soul was after her departure from the body ; Omnes tamen hoc officium , ut testimonium charitatis erga defunctum , & ut professionem fidei de immortalitate Animarum & futura Resurrectione , Deo gratum & Ecclesiae utile esse judicarunt . Adde to this ( which , in such a case as this may have it's weight ) that our blessed Saviour coming into the World to amend and correct the manners of mankind , and to introduce a Religion which should be Universal over the whole world , did , as it were on purpose to gratifie both Jews and Heathens , as well retain whatever was good and laudable in either of their Religions , as expunge whatever was useless or of a bad consequence ; and yet we never find either in the History of the Gospels , or in any credible Author , that ever he reprehended that custome of praying for the Dead , which was in use even at his coming into the world ; as the antient Talmudick Form , composed as it 's thought by the Jews in their Babylonian captivity , and that Apochryphal Writer of the second Book of Macchab. chap , 12. sufficiently testifie . And Calvin himselfe Instit . 3. c. 5. confesses that Prayer for the dead was in use above a Thousand three Hundred years ago . Those two places , Ecclesiast . chap. 11. v. 3 , and Apocalyps . chap. 14.13 . some make use of to prove that Men immediately upon the dissolution of their Souls from their bodies go immediately either to Heaven or Hell , and therefore our prayers are impertinent because their state whatever it be , is fixed and irreversible ; belong little to that purpose . As for the first , the words of which are these , If the clouds be full of rain , they empty themselves upon the earth ; and if the Tree fall toward the South or toward the North , in the place where the Tree falleth , there it shall be ; it hath no relation to this purpose , but properly belongs to the case of Charity , as Castellio hath noted : Dum abundas largire . Mortuus largiri non poteris , ut lapsa arbor jam nequit in quam velit partem ferri . The other likewise as little promotes their Design , if we look well into the words , which are these , Blessed are the dead which dye in the Lord , from henceforth , yea saith the Spirit , that they may rest from their labours , and their works do follow them : which verse must have a connexion with the precedent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the patience of the Saints , namely , in holding constantly the profession of the faith in the midst of those Persecutions which should shortly come upon them ; upon which occasion the Spirit of God accounts them happy who die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quickly , for they hear no more the voice of the oppressor , but are taken away from the evil to come , and rest from their labours , that is , are freed from troubles and persecutions ; for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies . A like speech , is that Eccles . 4. upon mention of the oppressors , and the no comforter , it followes v. 2. Wherefore I praised the dead that are already dead . Thus Sir I have at last finished that Task you imposed upon me , in the performance of which I shall esteem my self infinitely gratified , if by it you will please to account me , Sir , Yours &c. June , 25. 1665. FINIS . Notes, typically marginal, from the original text Notes for div A45359-e140 Argum. 1. Argum. 2. Argum. 3. 11. Cor. v. Argum. 1. Arg. 2. These verses not extant in our vulgar books . * Act ● . 59 & 2 Tim. 1.12 . Lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 42. * Eorum sententiam sic exprimit nobis Strabo , lib. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vid. & insignem de hac eorum sententia locum , apud Porphyr . lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. ●8 . 
A07786	----	The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. 1602 Approx. 169 KB of XML-encoded text transcribed from 130 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A07786 STC 18163 ESTC S103514 54532267 ocm 54532267 3672 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07786) Transcribed from: (Early English Books Online ; image set 3672) Images scanned from microfilm: (Early English books, 1475-1640 ; 716:14, 2125:14c) The true knowledge of a mans owne selfe. Written in French by Monsieur du Plessis, Lord of Plessie Marly. *And truly translated into English by A.M.. Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623. Xenophon. Memorabilia. Munday, Anthony, 1553-1633. [22], 215, [23] p. Printed by I.R. for William Leake, at the signe of the Greyhound in Paules Churchyard., London : 1602.. A.M. = Anthony Munday. Signatures: A-L¹² (first and last leaves blank). Printers' device on title page (McK. 341). Includes "A dialogue of the providence of God, written in Xenophon, his firste booke of the deeds and sayings of Socrates" [i.e. the Memorabilia]. Bound and filmed following 6832.65. Imperfect: tightly bound; copy at 2125:14c lacks A-B₇, and B₁₁; copy at 716:14 lacks L₁. Reproductions of originals in: Folger Shakespeare Library. 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Spiritual life -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-04 SPi Global Keyed and coded from ProQuest page images 2007-04 Ali Jakobson Sampled and proofread 2007-04 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE True knowledge of a mans owne selfe . Written in French by Monsieur du Plessis , Lord of Plessie Marly . ❀ And truly translated into English by A. M. AT LONDON , Printed by I. R. for William Leake , at the signe of the Grey-hound in Paules Churchyard . 1602. Aduenturez et marchez auant . coat of arms or blazon TO THE RIGHT VVorshipfull , Maister Iohn Swynnerton , Esquire : And to the most vertuous Gentlewoman his Wife : All happines to them & theyrs in this life , and in the life to come hartilie wished . THis excellent Treatise , ( right Worshipfull ) beeing written in the French tongue , by that honorable and learned Gentleman , Monsieur du Plessis , appeareth by his owne words , to be doone for the reformation of a mightie Atheist , who stood stifly against the knowledge of God , & verie deepe disgrace of Religion by him dailie committed . In regard whereof , albeit hee had commended to him his learned labour of the truth of Christian religion , ( able enough to stop the impious mouth of any blasphemer whatsoeuer : ) yet he was the rather induced this way to deale with him , because by laying open the knowledge of a mans owne selfe , and the seuerall admirable testimonies hee carrieth about with him , Gods omnipotent glory might the more plainly be approoued , the immortalitie of the soule no way be able to be denied , nor the truth of Gods religion & his prouidence be at any time doubted of . If wee looke vpon any curious picture drawne to the life : wee immediatly conceiue , that the same was the work of some rare and artificiall Painter . If wee gaze vpon the goodly Monuments and stately erected Pallaces , full of arte , industry , & many exquisite perfections : wee presently apprehend , that some ingenious Maister was the contriuer thereof , and that it proceeded from a skilfull workman . If discretion , in censuring of these and such like things , dooth so sway our oppinions : what can wee then say , when beholding the world , and attayning to the knowledge of wonderful thinges therein contained , but that perforce wee must confesse and acknowledge , an higher cause and especiall Creator of them all ? Let vs come then to Microcosmus , to the little world man , and enter awhile but into this kinde of consideration . Wee cannot be so absurd and blockish , but that we will graunt he had a beginning , a cause from whence he came , that it was not possible for him to make himselfe , but must needes come into the world by the help & meanes of some other . This very consideration , guides vs to acknowledge a Father and Mother , frō whose loynes we proceeded , & that from them wee had the benefit of life . Arising thence by further gradations , wee attaine to intelligence of our predicessors , & iudge by them as of our selues : that they had an originall as we had , and were not the first men in the worlde , but ascending vp still from Father to Father , wee shall finde in the end one Father of vs all , & that from him we had our first beginning . Concerning that first Father of vs all , hee must also descend of one , or el●e bee eternall , or come of some matter like to God , or at the least be GOD himselfe . Which because he could not be , hee must needes haue some beginning , & be borne after some other sort , then they that did descend of him : wherein what can wee otherwise say , but that the Creator of the whole world must needes be his father ? From this beginning wee can climbe no higher , but there of necessity must stay & conclude : that this first Creator of Nature was without beginning , and because we shall else haue no place to rest at , confesse him to be infinite and eternall . Thus the creature leades vs to finde out the Creator , and proceeding from one essence to another , attaines at last to the first essence , endlesse & euerlasting , as the spring and originall of all in generall , to wit , the almightie and omnipotent great God. Hauing thus attained to the knowledge of God by the creature , let vs nowe proceede to learne to know what the creature is : which beeing the whole scope and argument of the Treatise following , I will leaue the whole case to be resolued thereby , as beeing therein handled at full and very learnedly . Now my humble sute vnto your Worship is , that in regarde of some breach of promise , concerning my Paradox Apologie , which long since you should haue had , but that the troubles of the time , & misinterpretation of the worke by some in authoritie , was the only cause why it went not forward : that you would please to accept of this excellent labour , not as in discharge of that former debt , because it being againe restored me , shall shortly come to aunswer for it selfe , but rather to looke with the more fauourable regard on this , first for the honorable Frenchmans sake , whose workes doe carry no meane commendation through the vvorlde : And next , for the vnfained affection I beare you , deuoting my best abilities of studie to your kinde patronage , so please you but to grace them with fauourable acceptance . The Treatise against Atheisme , written by the same Author , to the same person , and annexed to this learned labour of his , beeing likewise so lately come to my handes , I will ( by Gods assistance ) finish with what expedition I may , and entitle it to the kinde entertayner of this former , as beeing a booke most needfull for these times , wherein neuer enough can be sayde or written of that argument , so mightie is the multitude of blasphemous Atheists , and so dangerous their proceedings to Gods high dishonour . I am loth to be troublesome by tediousnes to your Worship , because to the wise and iuditiall , I know a word is sufficient : the worke , my selfe , and what I can beside , I prostrate to your gentle interpretation , wishing to you , the vertuous Gentlewoman your wife , & hopefull issue , all those hapepie blessings that this worlde can or may affoord , & after the finishing of this frail-terrestriall pilgrimage , a full measure of eternall tranquilitie in the Land of the liuing . Your VVorships in all trunesse of affection , An : Mundy . To the Reader . BY the iudgement of the best and learnedst Philosophers , as also by some apparant proofe in our owne selues , wee finde , that our affection or desire after any thing , is a quality proper & peculier to the soule : for from it onely are our affections deriued , and thereby are we led to the prosecution of whatsoeuer we can most couet . Now , all our longings and desirous appetites , are not euermore for the best , albeit in our fraile iudgements it may carry a wel seeming likelyhoode : but too often we finde it by wofull experience ▪ that we haue no greater enemies then our owne affections , nor fall into heauier daungers , then those we are led to by our owne wilfull follies . To runne into particularities of our seuerall appetencies , as some after honour , others after riches , others after temporarie glory or applause , and others after vaine & friuolous pleasures : would require a larger discourse then this whereto I am limitted , and I should but follow the olde track of custome , which almost is handled in euery tractate . Yet we find the nice natures of some to be so scrupulous , that when the liuer-veine of theyr corrupted opinions is but toucht a little , not launced or let blood for the better safety of their health : they fall into such extraordinarie fits , or rather frenzies , that no men are more condemned , then they that can soonest cure them , nor worse entreated , then such as best loue them . And what is the maine impediment in those teachie humorists , but only a mighty assurance and ouer-weening of their own knowledge , and skilfull reach in all thinges whatsouer ? whereas if theyr capacity of knowledge were brought to the true touch indeede , it would euidently appeare that they know nothing at all , at least not what they ought to know , and would best of all become them to haue knovvledge of . The ambitious man pretends to know what honour & height of dignity is ; yet findes his knowledge to be meere ignorance , vvhen the miserable downfall from his expectation , teacheth him ( too late ) that a meane estate had beene much better . The greedy scraping money-monger perswades himselfe , that his knowledge in managing of worldly commodities , and battering for best aduantage by bargayning , is as much as is needfull and necessarie for him to be acquainted withall , and that , that is the onely reall substance of knowledge indeede : but when he finds by som crosse & change of the world , as either losse at Sea abroade , rapine of theeues at home , or some other casualtie ( vvhereof there vvanteth no aboundance ) that this vvorldlie knowledge is indeede but witlesse folly , then hee can cry out with the Philosopher , that hee had much witte , but no knovvledge . The like might be said of the proude , enuious , wanton , Epicure , &c. all of them coueting no other kinde of knowledge , but what best fitteth & agreeth with their sensuall appetites ; to whom I aunswer with that learned Father Saint Ambrose ; That it had beene much better for them not to haue knowne at all , except they had attayned to true knowledge indeede . Seneca tells vs , that the looking Glasse was first made & inuented , for a man to come to the easier knovvledge of himselfe thereby . Nowe albeit we may gather somwhat concerning our selues , when we view our faces , proportion and the bodies liniaments therein : yet Socrates reached to a greater matter , and applied this beholding of our selues in a Glasse , to an euident enstruction of life and good behauiour . For , he would very often aduise his Schollers and follovvers , to make a continuall vse of looking themselues in a glasse , to the end , that he who perceaued his shape to be comly and well beautified , might thereby learne to shunne all turpitude in manners , which would much deforme and blemish so goodly an appearance . Moreouer , hee gaue them this further admonition , that vvhen any one did discern by the glasse , some want eyther of apt forme or comlines in himselfe , or any other impediment vvhich hee thought to be defectiue : that his labour and care should be the more industriously applyed , to recompence the lack of his outward wants and imperfections , with the mindes inward vertues & more splendant graces . Contrariwise , if the outward shape appeared Angell-like & goodly : to make the inward part thereto as beautifull in resemblance , by auoyding all occasions that may deforme it . Vpon consideration ( gentle Reader ) of that which hath been before alleaged , happening so vvell on this excellent Treatise , vvritten in French by Monsieur du Plessis , an honorable Gentleman of the Kings Counsell , and gouernour of his Crovvne and Kingdome of Nauarre , being entituled , The true knowledge of a mans owne selfe , and therfore may the more aptly be compared to a Glasse , that guides a man to the knowledge of himself : I was the more desirous to bestow translation on it , that it might passe abroade to generall benefit . And so much the rather was I thereto induced , because this Glasse hath a vvonderous difference from the other , which but deliuer our outward shape and semblance onely ; For this discouers the inward parts of the bodie , from the very houre of conception , to the latest minute of life , vvith the manner of nourishing , encreasing and grovving to perfection , and how the body naturally liueth by his power & organes , with euery sence , nerue and faculty thereto belonging ; likewise how the soule hath her being in the body , approouing the dignitie and immortalitie thereof . My humble sute to thee , in requitall of my labour , and the inestimable benefitte thou mayst gaine heereby : is , that thou wouldst reade it with reuerence and discretion , as a woorke not meete for euery immodest iudgment . Let thy reuerence be to God , who hath so miraculously wrought for thee , and bestowed so many blessings on thee in Nature . Let thy discretion guide thee step by step , to a true and perfect knovvledge of thy selfe , by shunning those corruptions and vices that blemish & vvrong Nature , and embracing those excellent prescriptions heerein inserted , to preserue thee in a most tranquile & happy condition . Last of all , for him that first in French vvrote it , and my selfe that haue made it apt for thee in English : we will refer our selues together to thine ovvne construction , beeing loath to conceaue so vnkindlie of thee , as for a good turne to looke for any other then kindnes at the least , which if thou canst affoord vs , it is all we desire , and in trueth no lesse then wee haue well deserued . Thine , A. M. Errata . FOr dogs , read drugs . page , 1. line 6. For Genues , read Gennes . pa. 34. li. 11. For intestiues ▪ read intestines . pa. 52. li. 2. For he , read the. page 53. line . 20. For cerkitude , read certitude . page . 96. The true knovvledge of a mans owne selfe . IF great & excellent spirits , tooke delight to know and vnderstand the nature of all kindes of Beastes , trees , hearbes , dogges , & other things , vvhich God by his power created , by his wisedom gouernes & maintaineth , and in his liberal bounty hath ordained to our vse : surely , vvith farre greater reason , vvee ought to take some paines to haue knovvledge of our own selues . The knovvledge of a mans owne selfe , auaileth , not onely for preseruation of the bodies health , but likewise to moderate the vehemēcie of inordinate affections , which hinder and impeach the health of iudgement . And , although it bee a matter indeed very hard to expresse , in regard of the excellencie & inexplicable maiestie therein consisting , agreeing with him that said , Excellent actions are of great difficultie : Yet , for the profit and pleasure which may be gathered thereby , my good will shall stretch foorth her vttermost abilitie . Our neerest way then to attaine this intelligence , is in speaking first of our chiefe & principall part , namely the soule . The soule is a substance simple , hauing continuall agitation in the naturall bodie , possessed of parts capable to the actions thereof , and albeit ( of herselfe ) shee haue powers and perfections : yet it is so , that while shee abideth within the bodie , shee hath no vse vvithout her organes , and those parts of the bodie that doe agree with her actions . It remayneth therefore to know what vertues are in the Soule ; in what parts of the body she performes her actions ; by vvhat meanes ; & how her vertues are extended ; with the full effects of her strength . The Phylosopher numbers fiue seuerall powers in the soule , which are discerned by offices , organs and obiects , that is to say , those thinges whereon shee grounds her action . The first of these powers or perfections , is called vegetatiue , which by the meanes of such thinges as doe preserue her , ( namely , ayre , eating and drinking , sleeping and watching , rest and motion , euacuation of superfluities , and the affections of the hart nourishing the bodie , ) doe giue increase , and power to beget . Nourishment is made by the vertue of naturall heate , which conuerts the meat & drink into the substaunce of him that takes it . The organes & instruments which haue vse of this power in operation , are those parts of the body appointed to receiue , change , and transport our foode : as are the mouth , the pipe or passage of the throate , the ventricle , the liuer , and the veines , which doe conuey the blood . Howbeit , all the bodies parts doe serue to make nourishment , & conuert the seuerall aliments or sustenaunce into their substaunce : whereupon one vvell saith , that each part hath his peculiar power , to receiue , retaine , alter , and expell . The maner how the body is nourished , is necessary to be known ▪ as well in regarde of health , as also behauiour , which makes mee the more willing to describe it , for all mens easier apprehension . When the stomacke or ventricle hath receiued the foode , it locks it vp afterward to heate & conuert it into a kind of white matter , which beeing so changed ( according to his qualities ) discends by degrees into the guts and bowels , certaine veines wherof doe sucke and draw the very purest & best substaunce , and so do cary it to the Liuer . When it is grosse & superfluous , it discends into the nether guttes , but when it is elaborate and refined by the Liuer , then doth it make some ample distribution . For , the chollerick humour , in the greatest part is with-drawne , & receiued into a little pursse , cōmonly called the purse of the gaule . Mellancholie , which is the very grossest and most earthy bloode , is sent into the Spleene . The part cold & dry , cōmonly called fleame , is dispersed by diuers proportions into the veines , according to the oppinion of many , the very best whereof the kidneies doe drawe to them for theyr nourishment , and the rest is caried by vessels attending on the bladder , whereof vrine is made in that part . What else remaineth of this masse or substance , is transported to the hart , where the right ventricle thereof receiues and purifies it , to the ende it may bee conuenable and fit for nourishment . Moreouer , one part of the bloode so receiued into the right ventricle of the hart , is deriued vnto the left ventricle , & conuerted into the spirits vitall : So called , because by them the life & natural heate of the bodie is preserued , and so are the animall spirits of the braine made , which are the instruments of moouing and vnderstanding , and of those noble actions that conduct our life . Againe , from thys right ventricle of the hart , is the blood distilled into the veines , and from them an apposition & commutation of them , is conuayed into our substance . There are three seuerall digestions made , onely to perfect thys nourishment : the first is in the ventricle , which vulgarly is called the stomack , whē the food is conuerted into matter dry and white : the second is in the Liuer , where the said matter is altered , & takes a kind of red colour : the third is in the veines , where this matter ( already cōuerted red , and made blood ) is purified , thinned , and heated , by the vertue and warmth of those spirits which are in the arteries , & ( as the nature of sweat ) doe passe ouer the heads of those arteries , and subtilly is mingled with the blood of the veines . Heerein truly nature gaue vs the lawe & example of communicating our graces , gyfts , and perfections , from one to another , for the arteries , which are the pypes appoynted for carriage of the spirits , where the finest & perfectest blood ( regularlie placed vnder the veines , by poares & little holes almost imperceptible ) doe make cōmunitie of their spirits with the veines , to the end that the bloode of those veines most corsiue and cold , might be heated , altered , & subtiled by the meanes of those spirits : in recompence of which benefit , the veines doe impart theyr blood to the arteries , to moisten and temper theyr spyrites , which ( without thys helpe ) would be verie dry , burning , and too hote . The like argument deriued from nature , vseth S. Paule , 1 , Cor. 12. cōferring the offices of the bodies members , the vtilitie , dignitie and cōmunication of them , with the spirituall graces , which god hath distributed to euerie one perticulerly , to make a cōplete body , & an intire church ( as it were , ) the place is well worth the noting . Wee commonly say , that the hurte or defect of the first digestion , cannot be corrected & repaired by the other : euen so , when the ventricle dooth not iustlie performe his dutie , the matter which remayneth ouer-rawe or cruded , can neuer ingender good blood . Therefore , such as giue not due leysure to theyr stomack to make digestion , doe fill their bodies with hurtful humours , abating and weakening the vertue of theyr stomacke , and likewise of theyr liuer : whence groweth Palsies , trembling or shaking of the members , age hastened sooner thē should be , with blisters and bleanes , which deforme and much mis-shape the bodie . Yet is not this all the inconuenience & hurt that ensues heereby , for if the blood be impure , the spirits made therof , cannot be cleere or noble , of which spirits , are vapours & fumes subtilly extracted & drawn frō the blood , of which spirits are begotten and heated the left ventricle of the hart , & made like industrious & liuelie sparkles , to giue heat and vertue to the parts of nature , as both proffer and produce theyr actions . These sparkles haue been ( by reason of their dignitie & excellence ) in so great admiration , that diuers entred rashly into this errour , that those spirits were the substance of the soule : then the impure blood , badly digested , grosse and disorderly concocted can neuer be made spirites , nor by ouergrosse and impure spirits , can be doone anie noble actions , neyther can the soule be freelie exercised in her offices , onely through theyr most harmefull hinderances . For we see those men that are giuen to intemperancie , be commonlie sleepie , dull , of slender capacitie , not able any long while to contemplate , retaine , well conferre , or vnderstand the order , discourse , causes and effects of thinges , neyther what conuenaunce or difference is among them : nor can they promptly or expeditiously apprehend and iudge the benefite or harme , which ensueth on any thing taken in hand , so great is the intemperance of the mouth . Heraclitus the Ephesian , by impuritie of his feeding , became full of the Dropsie . Salomon saith , that more perish by the intemperance of the mouth , then by the sword . Hipocrates numbers sixe things , which hee calls not naturall in vs , because they are no parts at all or members of the body , yet necessarie notwithstanding to maintain life : which are ayre , eating & drinking , sleep and watchfulnes , motion & rest , euacuation of superfluities , and the affections of the hart . Hee giues a rule whereby to know those things profitable for the bodie , as also the manner & order howe to vse them . First ( saith hee ) labour and moderate exercise of the body , meat , drink & sleep , all these things are to bee vsed in a meane . The benefite of the first , is , that by moderate labor , naturall heat is excited and mooued , superfluities are consumed & expelled , which is a profitable thing before new viands be receiued . For euen as hot water by the fires side becomes coole , when cold water is mingled therewith : so is digestion hindered , when the stomacke is charged vvith fresh receite of foode , not staying till the former haue taken his due course . Thys ought wee especially to auoyde , according to the rule which sayth : that the more vve nourish an impure bodie , the more we do offend & dangerously hurt it . Those labours & exercises , which do cause great agitation of the armes & stomacke , are most agreeable for health : but care must bee had of ouer great stirring , as well of the bodie as of the minde , immediatly after refection is receiued , for then we should rest , or keep ourselues from immoderate moouing , because ( in that case ) the stomacke beeing too much stirred , it cannot intirely and fully make his digestion : For the little doore beneath in the stomacke , by thys ouer-hastie stirring , is opened , & therethrogh escapeth some matter vndigested , which fault ( as already vvee haue said ) cannot afterwarde againe repaire it selfe . The qualities , measure or quantities , the kindes or sorts of food , the time , and the place for taking them , the cōplexions both of them , and those that receiue them : ought also to be diligently cōsidered & weighed , but them we doe referre to the Phisitions , who haue therin prescribed very learned rules . Sleepe is necessarie for the preseruation of health , and then it best agreeth with the bodie , when the vapours and fumes ( both sweet and profitable ) of nourishment , beeing in the stomack , doe raise vp thēselues to the braine , slyding sweetly thorowe the ventricles of the braine , thickning and mingling them-selues vvith the braines naturall coldnes : for , in discending , they woulde hinder the course of the motiue and sensitiue spirits , and stop the conduits of vnderstanding , and those nerues vsuallie seruing for motion . Nor doe I without iust cause terme these vapours to be sweet : for if they bee at any time too clammie , sharp , dul , or slow , they doe then wounde the braine , and engender Apoplexies . This rest serues to recreate the powers of the soule , it moystens the braine to beget new spirits , and labours for perfecting the offices of the ventricle & liuer : all which thinges at full it performeth , because the hart ( therby ) reuocates & drawes his heat to him . For those mēbers which are farre off from the hart , do wexe cold by sleeping , as we may note in the hands , head and feete : wherefore it behoueth to couer those parts better in the time of rest & sleeping , then whē we are awake , busied , and labouring . This reuocation of heate and blood for the hart , works it selfe thus , the vapors being made cold by the braine , in discending , doe meete warme fumes cōming from the hart , wherevpon those vapours are chased to the exteriour parts , and so the heate of the hart more amply is augmented : wherof , the hart , by the arteries , like to a King , ( willing to assist & furnish thorowly the indigences & wants of the liuer , and the stomack ) makes his prouision and store of blood & heate , to help thē with supply in perfecting their concoctions , and offices of nature . And assuredlie , heerein we haue a liuelie example , of the well guiding , gouerning , & managing of a cōmonwealth : for the hart ( as Prince and King ) enricheth & furnisheth him self in the time of peace and rest , ( commonlie called sleep ) to the end he may in needful time likewise , distribute to the liuer and stomacke , such spirits as are sufficient for their working , which spirits do helpe , further and fortefie the naturall heate . Truely , the first and chiefest office of a Prince or Gouernour of any Country , is , or ought to bee , that his Subiects may liue in quiet , without vexation or trouble of incursions , and thefts of enemies . The second office , is , that he take order they haue victuals and prouision , for their nourishment and maintenaunce . And the third , is , that they should bee instructed in Religion , honest actions , & other necessary Artes , for maintenaunce of humaine societie . Sleepe then is most necessarie , and serueth for euery one of these vertues in the soul , as in the office vegetatiue or nourishing , because it perfects digestion : and there is nothing more certaine , then that vncurable crudities doe come thorow lacke of rest & sleepe . For not onely by ouer-long watching , the food receiued cannot perfectly concoct it self , but likewise the vertue of the ventricle is feebled and vtterly ouer-throwne : as well through the charge & weight of the foode , as also that the nerues are made weake by the feeblenes of the braine , whence they proceede , and this debilitie is only caused by want of rest . It serues also in the power appetente : for the hart attracts his heate , and engenders great aboundance of spirits , which are alwaies the cleerer , the more the bloode is neate and purified . It profits likewise the power principal , which is the vertue Intellectiue , for hee orders his actions by meanes of the spirits in the braine , which touch & mooue the nerues , as well sensitiue as motiue . Adde wee heereto , that in sleepe , the substance of the braine is refreshed and moistened , which braine , ( by too great drynes , ) looseth his complexion , & the substaunce of the nerues cannot then wel performe their offices : iustly agreeing with the strings of a musicall instrument , which if they be too dry , or too moist , too slack , or too much extēded , they can yield no sounde of good accordance . This place admonisheth vs to speake of dreames and fantasies , which happen in the time of sleepe , and are nothing else but meere imaginations , that present themselues , vvhen the spirits ( which are the instruments of our cogitations ) leaue their orderly course , & confusedly and irregulerly moue themselues in the braine . There are diuers sorts of dreames , some being called common & vulgare , because that the causes are euident : as when in our sleepe , the images and shapes of things , which the day before haue exercised and frequented our cogitations , doe make a tender and offer of thēselues : as Iudges do often reuolue on theyr law-cases : Scholastical Diuines , on theyr relations & vrgent examinations : Carters cal on theyr horses : Sheepheards on their sheepe , and so of others . Sometimes the cause of dreames is within vs , as those dreames which agree with the humors abounding & working in vs , and these humors doe induce imaginations : as sometimes , by the great aboundance of phlegme beeing in the stomacke , a man dreams that he is swimming in a water : or by the weight & thicknes of humour in the stomacke or braine , a man thinkes he is crowded , or down-pressed in his sleepe . There be other sorts of dreames , which are many times predictions or fore-runners , of such things as are to ensue : but these dreames are not alwaies certaine , & they happē to persons , by reason of some speciall cōplexion or temprature remaining in them , or else by gyft of diuine perfection : as naturally some one is more enclined to poesie or musique , then another . Many especiall examples haue beene noted , as namely the Phisition of Augustus , who dreamed that the Tent belonging to the sayde Prince , should be spoyled : whereof he aduertised the Emperor , who immediatly did withdraw from thence , and soone after it hapned , that the enemy came & set vpon it , spoyling & destroying all that was in it . And Cicero , who dreamed of Octauius before hee knewe him , that hee should be the Prince of that cōmonwealth . And a souldier at Genues , who dreamed that hee should be deuoured by a Serpent , and therefore , on the day he should haue bin shipt away thence amongst others , he hid himselfe in his house : where , by the inconuenience of a tumult , vvhich happened that day in the Citty , he was slaine by a bullet , which came from a peece named a Serpentine . There are other manner of dreames , which diuinely are sent to mē by inspirations , or announciations of Angels : such as were the dreames of Iacob , Ioseph , Daniell , and such like . Such doe neuer happen vpon light affaires or occasions , but in cases of importance : as for the gouernment of GODS church in Kingdoms and common-weales , for order and obseruation therein to be kept : Which kinde of dreames are alwaies certaine . There be others deuilish , as the dream of Cassius , wherof Valerius writeth . Wee haue then spoken sufficiently ( for this time ) of the manner how we are nourished , which behooueth the more to be vnderstood , for our better preseruation frō intemperance : for when wee giue no leysure to Nature , to make her concoctions and transmutations , the receptacles of the bodie doe fil themselues with hurtfull humors , which rotting within vs , doe engender very dangerous diseases : considering that the free and liberall course of the animall spirits , which are the chiefest and verie neerest instruments , or organes of our vnderstanding , are hindered by the colde fumes of the stomack , which thē doe mount vp into the braine . The augmentation of nourishmēt differs onlie , according to the time & quantitie of the creature , for there is a power , which in a certain time causeth in the creature a iust quantitie , according to his kinde : to wit , when it increaseth through all his dimēsions , as length , largenes , and thicknes in al parts , which works it selfe about fiue and twenty or thirty yeeres . In this time nature receiueth most substance by what shee takes , which shee looseth not by emptying her fumes & excrements , for then is the heate naturall in greatest force . Galen saith , that after this iust quantity is confirmed in the creature , the action of nature growes to weaken , because the pipes & vessels of the body , wexe to bee more dry then before : but we say that it is the ordenaunce of God , who hath constituted and limitted to euery creature a tearme and date , vntill vvhich time hee should increase . Euen as wee behold the flame of a lampe , to be nourished & maintained by som clammie drines which is in it : in like manner the bodie of any creature , hauing life and vnderstanding , hath som especial good humiditie , fat and ayrie , which commeth of the seede and essentiall beginning of the body , & disperseth it self throgh all the parts , wherein is carried this viuifying & celestiall heate , holding together , & still nourishing this heate , which humiditie once consumed , immediatly that heate is quenched . This humidity is ( by little and little ) vsed & perfected by this heate , and as the measure and proportion of this humiditie is diminished in vs , the naturall heate groweth to be the more weakened . And albeit that thys best and primitiue humiditie , be so maintayned and nourished , by that which wee take in eating & drinking day by day , yet whatsoeuer exceedeth , or goes beyond that iust substaunce , is held to bee most impure . Like vnto wine , which while his first force & nature is intire , he wil very wel beare some small quantitie of water : but if often , & houre by houre it shal be so commixed , he will in the end loose all his strength . Vpon the like termes standeth our life , for that which we take and receiue daily in substance , doth not so naturally nourish this viuifying heat , as the first and originall humidity . For note heereby how naturall death cōmeth , which Aristotle sayth to be , when the heat naturall is extinct : that is to say , when the primitiue & originall humiditie ( pure and intire ) is consumed . Death not naturall , hath many other causes , to weaken and impouerish this primitiue humiditie , vvhich is sweet , pure and temperate of it selfe : As by drunkennes , gourmandizing , immoderate lubricities , and other excesses of all sorts . Great pitty then is it , that in respect our life is but short , and that day by day it attracts & gathers som diminishing ; that yet through our own barbarousnesse & inhumanities , ( worthily termed worse thē those of the Cyclops ) we shold accellerate and hasten our end , onely by intemperance , and diuers extraordinary kinds of excesses . The augmentation is then made by the same organes , & by the same naturall heate that our nourishment is . Generation hath his parts properly ordayned by nature , & may be thus defined . The power of engendering , is that wherby the creature is ( as it were ) remolded , and renewed for preseruation of his kinde : that is to say , of the common essentiall forme , beeing in manie distinct and singuler parts . The manner how the fruite is formed in the matrixe of a woman , is thus . When the matrix hath receiued the seede of man and woman together , first of all the matrix , like to a little Ouen , ( moderatelie made warme ) doth dry & sweetly harden outwardly the two seedes together : and makes a thin skin about it , such as wee see about the hard shell of an Egge , which skinne or membrane , is made to keep and continue the sayde seede , softly and sweetly boyling within it , only by aboundance of fine and subtile spirits , which naturally are in the same seede . This mēbrane , wherin the seede is kept and enclosed , is principally made of the Womans seede , which is more soft , and lesse thicke or massie , because it is extended with more facilitie then the other . And not onely is thys membrane made to cōtaine the seede , but it is also for other vses beside : for thereon are placed and imposed infinite veines & arteries , to the end that by them the menstruall bloode might be caried , for the nouriture and encreasing of the fruite , which veines & arteries haue their originall , not only of the spermaticke vessels , that is to say , those which draw , prepare & carie this seed , but likewise of a great truncke or veine , planted and rooted on the liuer . This skinne is ( as it were ) folded and wrapt about the matrix , to the end the sayde matrixe might giue warmth to the fruite round about . There is in this wrapper or membrane , many small threds of veins or arteries , which spreading and extending themselues one among another , doe constitute and make two veines and two arteries , and in the midst of them a conduit . These veines and arteries , like rootes of fruite , beeing planted in the seede , doe make the nauil : where , by the first sixe dayes , nature cloatheth these stringes and threds of veines and arteries , and the seede softly boyleth in his folder . Then about the seauenth day , when the nauill is formed , and these veines and arteries ioyned , through them is drawn the blood and spirits , & caried & mingled with the saide seede , for forming of the principall members . For in thys enuellopper there are diuers entries , like the entring into some little vault or seller , in which entries or concauities , they are conioyned together , & ( thorow those vaultes ) the little rootes doe attract blood and spirit . And while the seede thus heats & boileth , it is made like three litle bladders or purses , which are the places for the liuer , the hart , and braine . There is then drawn along by a veine proceeding from the nauil , some thicke bloode , as nourishment , vvhich thickens & shuts it selfe into the seede . The fore-said veine is forked , and alongst one of those braunches passeth this blood , and settles it selfe to a thicke substance : behold then how the liuer is formed . Wee see by experience , that the Liuer is nothing else but thickned blood , grown hard together , and this liuer hath many smal threds , which serue to attract , retaine , change and expell , according as vve haue before declared . Alongst the other branch of this veine , is formed a gutte or passage , which soone after , carieth , contriueth and fasteneth the bowels or inwards , to the backe of the creature , and it is a vessell where-with to sustaine the veines , wherin prospereth the verie purest part of blood , in the smallest intestines or inwards , and so conueies it to the liuer . In like manner , alongst the same brāch , the stomack , the spleen , and the bowels are formed . So whē the liuer is perfected , he makes an assembly of the smallest veines , as of little rootes , and by their assembling is made a great veine on the vpper part of the Liuer , which vaine produceth some high braunching foorth , whereof is formed Diaphragma : to wit , a strange rounde muscle , lying ouerthwart the lower part of the breast , seperating the hart and lites from the stomacke , with the Liuer and the Spleene . And so is made a part of the bones belonging to the backe , and there be brāches which shoote out some-what lower , whereof is also formed the rest of the said back bones . The arteries dispersed from the nauill amongst the seede , doe tende toward the ridge of the back , & by little and little haue a place designed , for forming and engendring of h●e hart . These arteries doe drawe the hotest and most subtile bloode , whereof in the little purse ( therfore appointed ) is the hart engendered and formed : vvhich hart is a solide flesh , hard and thick , as is most conuenable for so very hott a member . The great plant or veine , extends & goes iust to the right ventricle of the hart , onely to carry and administer blood for his nourishment : and beneath this veine , ariseth or springs vp another vein , which carrieth the purified blood to the lites , made subtile and hote , onelie to nourish and keepe it warme . At the left ventricle of the hart ariseth a great arterie , which carrieth the spirits vitall , formed of blood by the heat of the hart , thorow all the body . And euen as by the braunches of thys great trunck of veines , the blood is conueyed thorowe all the bodies parts for nourishment thereof : So by the boughes or armes of this arterie , are the spyrits likewise caried thorowe all the bodie , to furnish it with vitall heate . And doubtlesse , the hart is the beginner of vitall heate , without which , the other members can not produce their actions , neither can theyr nourishment be dulie made . Vnder this artery of the fore-said left ventricle , springs vp another arterie , which serues to carry the sweet ayre frō the lungs & lites to the hart , to refresh it : and likewise to recarry the ayre , beeing first made warme by the hart . So then , whē of these two ventricles of the hart , are those veins brought forth which doe intend to the lites : of the subtile bloode ( vvhich is transported by this veine of the right ventricle of the hart , ) is the lungs and lites formed and made , and so successiuely all the height of the body , is made by these arteries & veines , which are conueyers to the spirits and bloode , whereby nature fullie makes vp all her building . Soone after , the brain , which is the place and seate for the very noblest functions and offices of nature , is formed in this manner . A great part of the seede with-drawes it self , & is receiued into the third little purse before specified , heereof is the braine cōposed , whereto is ioyned a couerture , hard and dry by force of naturall heate , like vnto a tile in a fornace , & that is the skul of the heade . So the braine is onely made of the seede , to receiue , conserue & change the spirits , which are the instruments and causes of voluntary moouing , and of vnderstanding : it behoueth then that it should not be made of vile or simple matter , but of the aboundance of seed , fullest of spirits . Novve , euen as the veines are bredde in the liuer , and the arteries in the hart : So are the nerues in the braine , which are of the nature of the braine , viscuous , clammie and hard . Nor are they holow , like the veines and arteries , but solid & massie : except those two that are called Opticke , which doe cōuey the spirits of the braine into the sight of the eye . From the braine discends the marrowe in the chine of the backe , and there is great difference , between the marow of the other bones , and this heere spoken of : for the marrowe in the other bones is a superfluitie of nourishment , engendred of blood , ordained to norish and moisten the bones , but the marrow in the chine bone of the back , is engendered and made of the seede , appointed for producing of the nerues sensitiue and motiue . VVee may ( by that which hath been saide ) in some sort knowe the beginning and fashion of our humaine bodie . VVhile the fruite is in the wombe , it is nourished by blood , attracted at the nauil , because the fluxes ordinarie to women , do cease when they become great , and the infant drawes aboūdance of blood for his nourishment . The superfluous blood is deuided into three parts : of the very best & purest part , is the infant nourished in his mothers bellie : the other part lesse pure , is caried to the breasts , and conuerted into milke : the third and last part , like slime in the bottome of a marish , is discharged in the birth of the child . The times of the infants beeing in the wombe , are discerned in this sort : and the bodies of male chyldren , are euer more perfect then the female , for the seede whereof the male is made , is hotter then the other . The first sixe dayes after conception , the seede boileth , resolueth , and becommeth as an egge , making three little bladders or purses , as before wee haue declared . Nine dayes following , is the attractions of blood , wherof are made the liuer and the hart : and twelue dayes after the afore-said sixe and nine dayes , is the liuer , the hart , and the braine to bee seene and discerned . Then eyghteene dayes after , are the other members formed : these dayes nūbred together , are fortie and fiue , and then when the members are formed & discerned , the fruit begins to haue life , for it hath som feeling : wher vpon it is saide , that about the fiue and fortieth day , the soule is infused into the body . Hipocrates giues a very good rule , speaking in this manner . The daies from the conception , to the perfection & intire forming of the members , beeing doubled , doe declare the time of the childs stirring : and those dayes trebled , doe shewe the day for his deliuerance . So then , if the infant haue his members and parts perfect the fiue & fortieth day , he will stir at ninetie dayes , & shal bee borne the ninth month . This rule is ordinarie in male Chyldren , but the female tarie longer . It is as easie likewise to iudge , howe much the power vegetatiue is necessary , which preserues and maintaineth ( by his offices ) as vvell the whole frame , as the singuler parts there-to belonging : that is to say , by nourishing and augmenting , it maintaines the seueral parts , and by generation preserues and supplies the state of kind . Euery one ought to know thys , & reuerence these gifts of God in nature , vsing them lawfully , and to the benefit of humaine societie : For it is no light offence , to be excessiue and dissolute in these thinges , wherein likewise if we keep not a meane and measure , there dooth ensue horrible paines , not onely temporal , but also eternall . Indeede Nature admonisheth vs to bee continent , and if shee woulde not bee deformed in the beginning , shee would haue no other power vsed in generation then is necessary : but we destroy al , by vaine lubricities , inconstant & inordinate meanes , decaying Nature in her very selfe . Ouer and beyonde this , the dilligence , arte and care , which nature appointeth to engender , preserue and perfect the infant in the wombe of his mother : aduiseth vs to preserue and bee respectiue of kind . It is then great inhumanitie , rage and furie , if one part do grow offensiue to another : for we see by the archetecture of nature , the fashion , the seate , the order and vse of euerie seuerall part , that there was an infinite power in the Creator of thys frame and peece of workmanshippe , by so great wisedome or dayned and compassed , by vnexpressable goodnes liberally furnished , and prouided of all thinges for norishing & maintaining the same . Doubtlesse , whosoeuer sees not & vnderstands these things , hath lost the light of true sence , and is more degenerate to humaine nature , thē Nabuchadnezzer when hee became a bruite beast . And in truth , the order of these powers is worthy consideration : for ( as hath beene said ) the power to nourish , maintaines the distinct and singuler parts : the power of augmentation , giues them a iust quantitie , that is to say , greatnes , largenes and thicknes : the power to engender , preserues & supplies kinde . I say ( in repeating it againe ) that this order cleerly shews vs , that there is an eternall GOD , who by his infinite power created these natures , & by his incōprehensible vvisedom assigned thē theyr offices , and seperated theyr effects , as we may behold that euery one begetteth a thing like to himselfe . For these kindes are guarded in their cerkitude , and by a certaine law and maner are these liuing creatures produced : and not confusedly ( without counsell ) mingled & confounded in their kindes . We should consider and acknowledge God in nature reuerently , we should esteeme the actions of nourishing , giuing increase , and supplying by generation , as diuine gifts and graces , the abuse whereof is punished by most horrible paines . VVe see drunkennes , licorish feeding , & grosse gurmandizing , to bee the causes of murders , circumuentions in iudgement , trades , traffiques and merchandises , of beggeries , and miserable ruine of goods and lands , of wretched diseases and sicknesses , as well corporall as spirituall . As for lubricities and immoderate thefts , we see the euils and inconueniences ensuing thereby , to be great , & in greater persons then one woulde wish to see it : wherat those of better vnderstanding receiue no mean discontentment . The second power of the soule , is called sensitiue , it is that wherby wee discerne our seuerall actions , and it is an excellent and necessarie benefite to man : not only to search and seeke after his liuing , & a certaine place wherin to confine himselfe ; but likewise for many other offices requisite in humane societie . Thys power is deuided into sences exteriour & interiour . The sences exteriour are fiue , namely Sight , Hearing , Tasting , Sent or Smelling , and Touching , & these fiue sences are discerned by theyr offices , seates or organes . Sight is the sence whereby vvee beholde colours and the light , which things are propper obiects to the sayd power : and this perception is wrought by the meanes of certaine spirits , comming from the braine by the optick nerues , into the apple of the eye , wherein there is a christaline humour , which receiues ( as by a glasse or mirrour ) the kindes & lusters of colours , and likewise of the light . We gather also hereby , the greatnes , figure , number , motion & position of bodies , yet not singulerly and properly so , but likewise these things are known with and by helpe of the other sences . Aristotle beeing demaunded , considering we haue two eyes , wherfore all thinges which we behold , do not seem double to vs ? the aunswere he made thereto was thus . That because the nerues of the eye , are seated betweene the place of their originall , and the eye , where they meete together like the forke of a tree , therfore the spirits vnited there together , doe make the obiect seeme but one thing onely . The interiour organs then of this power , are the spirits assigned to that office , and they are transported by the Opticke nerues into the eye , whereof the exteriour is the eye . This power serues vs to knowe the heauens , & they moue vs to vnderstand , the power and wisedom of so great a GOD : to know also the elemēts , and them seuerallie in their natures , to the end we might make election of the fairest , and leaue the deformed . In sooth , there would appeare , no great difference betweene life and death , if we shold haue perpetuall darknesse : what a wonderful blessednesse then is it , and more then our frayle thoughts can stretch vnto , that GOD hath giuen vs this gift , namely , the light ? Plato saith , that our eyes are giuen vs , to instruct vs in the knowledge of God , whē we behold the cleerenes of heauen , with his reguler and ordinarie motions : for this admonisheth vs ( whether wee will or no ) of the builder and maker of the world , of his great power , wisedom , & counsell , and of the admirable and eternall light , whereof we shall haue ioy after this mortall life . This power hath his seate in the humour christaline , shut vnder the bal of the eye , which humour shineth of his owne nature : and the nerues thereto deputed , doe carrie the spyrits , which attain to the boule of the cirkle , that shewes it self in the eyes to be of diuers colours . These spirits thē giue life to the eye , and are as a little flame , resembling the Celestiall bright beame , and giueth strength & power to see . The names , the matter , the qualities , & the seat of the balls and humours of this member , wee leaue vnto the Phisicall Anatomists : but properly and peculierly , by this sence wee apprehend the light & colours , for , as Aristotle sayth , the eye can see nothing , but onely by his colour , which colour is the qualitie of a commixed body , participating of the light . One demaunds , how those things offered & apprehēded by the eye , or whether so euer it addresseth it selfe , are thereby perceiued ? the common aunswere is , the light beeing in the colour of the thing seene , spreads and extends his beames thorow the ayre , and thys light formes an image in the eye , as in a mirrour , because that the beame when it findes the eye , redoubles if self & gathers together , & so the image is made : as wee shall see the Sun beame , entring by a creuise or crannie into an obscure place , when it settles it selfe vpon any hard thing ▪ as on a wall , it engrosseth & redoubles it selfe , as is very easie to be noted . If the light bee ouer violent , it may hurt and offende the eye , as wee may see by the flash of lightning : and any colour that is too excellent , cannot suddenlie and perfectly be discerned , but it raiseth some debilitie in the sight , as we may see likewise by snowe : but questionlesse , the whole nature of the light is full of meruailes , and can neyther be perfectly explicated , nor sufficientlie vnderstood . The kinds or images of whatsoeuer colours , are not perceiued at all , but onely by the means of the aire , or the water , as we may note , when one offers a thing too neer vnto the eye , then the beholder doth not plainly see it , for assuredly , the light which is in the colour , is very feeble , and a man cannot see or discerne it , without some distance , yea , and very ample meanes of it selfe . And it is also to bee vnderstoode , that the eye neuer sees any thing , but according to a direct line , and that the shapes or images which come into the eye , doe carrie the figure or likenes of a Piramides , which figure is seated in the thing seene , and so in a direct sharpnesse renders it to the eye . The commodities of this sence are euident , as well for the knowledge of God , our search for safetie and assuraunce , our willing preuention of perrils and inconueniences : as also for our choyse and election , of those things which are beautiful and fayre , and leauing them , which in themselues appeare to be ill shapte and counterfeit , & God knowes what confusion would happen in our life , if we had not this happie and gracious power of sight . Hearing is a Sence wherby we apprehend sounds , which sence is garnished outwardlie with an organe ample enough for entraunce , but crooked and ful of windinges in descending , to the end that by little & little , the sound might gather it selfe together in the organe : for otherwise , if the sound entred violentlie , & altogether , it would greatly hurt the power sensuiue . Sounde is a qualitie , onely cōming from the fraction of the ayre , which is made whē two bodies large and harde do beat against one another . This fraction is made in the ayre , as wee may easily see , when we throw a litle light stone vpō the water , it makes an appearance like litle circles , in turning and entring into the water : and euen as in small & narrovve Fountaines , those circles beat often against the walls , and so redouble them-selues : euen so in places which are cauernie , vaulty , or in forrests that are well furnished with Trees , the ayre comming frō such hollow breakings , doth very audibly and perfectly redouble the sounds . The meanes wherby any such soūd or noise is apprehended , is the ayre , for thereby is the sounde carried to the hole or buckole of the eare , and is there entertained by another interiour ayre , tempered by diuers sweet spirits , only thereunto naturallie ordained , vvhich ( against a litle thin skinne spredde ouer the hole , ) renders back againe the sounde ; as wee see the skin doth vpon a drum or tabour . This sounde made against the saide thinne skin , by the spirits tempered of the sweete naturall ayre , is conuayed by the nerues ( for that seruice deputed ) to the sence cōmon , where only is made the dijudication & discretion , of the qualities of all kinds of soundes : to wit , which are obtuse or piercing , which are sweet , rude , wandring or delightful , & so of al other differences and varieties in the sounds . To this purpose may wee speake of our humaine voyce or speech , which is formed and made on high at the rude , rough , and sharp arterie , for so some call the cōduit or wezand , vvhere the tongue ( at the entraunce of the throat ) smites & cleaues the ayre , as we may verie apparantly beholde in our Flutes , so is the voyce made in the wezand , and so is guided right alōgst the throat . Therefore Fishes doe forme no voyce at all , for they haue no such conduit , neither lungs or lytes , by the motion whereof , ayre might mount vp into theyr throat : these things are euident , but the meanes and causes are hidden , beeing an especiall benefite granted by God in nature . Nor can the said causes be plainlie vnderstoode , by the weakenes and obscuritie of the light of our capacities : Notwithstanding , we ought reuerently to giue glory to the Creator , for hauing so wisely created and ordained the causes , motions and effects of this sence , which is so profitable and auayling , not onely for our health , but likewise for directing the affaires of this life : For , by thys sence vvee haue faith , saith S. Paule : thereby we also make our contractions , & in our conuentions , it is necessary to vnderstand one another . The sence of Smelling , is that wherby we distinguish sents and odours ; The organe of this sence is two little spungie teates , and full of spirits , which are seated beneath the forehead , aboue the cōduit of the nostrils , whence the substaunce of the braine , conuerts to a little neruie skin , but yet exceeding soft and verie tender : by the closing & pressure whereof , all sents & smells are apprehended . Nor are the two nostrills the proper sence , but onely doe serue to conuey the odour into this organe : as is verie easie to be noated ; for , we perceiue not at al anie odours or smels , but only attract the ayre by the said nosthrils , to the organe seated neere the braine , to the end , such gracious smells might recreate & cherrish the braine . Odour or sent , is a certaine qualitie in a subtile and inuisible fume , issuing frō commixed bodies , wherewith the ayrie humiditie is mingled in an earthly nature , abounding eyther more or lesse , and is like a thing burnt , or much dried ▪ as wee may gather by the wood of Iuniper ▪ Rosemarie & others : wheron it is said , that the humour or moisture , gouernes in the sauour , & the drinesse , in the odour . Thinges burnt , that are moist in a mediocritie , doe sauour well , but such as are altogether dry , haue no odour at all : because in them both cold and drinesse , are the reasons that they haue no sent . And albeit that some colde things are odoriferous , as bee Roses & Violets : Neuerthelesse , by their odor they doe heate and vvarme sweetly . This is the reason , why in the East partes , things of strong sauour doe most encrease , because the coūtry is hot , and likewise things exceedingly sweete , haue the lesse sauour , by reason they are fullest of humiditie . Contrariwise , those thinges which bee lesse strong , & yet burning , are of the better sauour , as Rosemary is good in odoure , but very bitter in the taste . The generall differences of odours , are those that bee good odours , which comes frō the sweetest parts , and best digested , hauing an ayrie nature , and is a pleasing recreation to the braine . And likewise bad odours , which are those that be called stincking , being a qualitie comming from the corrupt and putrified parts , which is a poyson and hurt to the braine . There be other differences of sent , taken of sauours , as is a burning and strong odour , such as the sent of Garlick or Onions : & the sower sauour , drawne from sharpnesse , as the sent of vineger . The meane vvhereby vvee discerne and iudge of these odours , is the ayre : for Fishes do sauour a smel or odour in the water : as we beholde them to be sooner taken , by the sent of some one baite , then of another . It is a thing very necessary to life , as wel for recreating and delighting the braine , by the receiuing and perception of kindliest & best pleasing sauour● ▪ as also for freeing and ridding ( by the nosthrils ) the superfluities of the braine . The sence of Tasting , is that whereby we discerne and rellish sauours : the organe of this sence , is a neruous skinne , spred ouer the fleshe of the tongue , which fleshe is full of pores , slacke , slow and spungy . The selfe same skin is extended to the pallate , and hath his originall of those nerues which discende by the pallate , to the roote of the tongue , & giues the tongue his power to taste , & to discerne the foure chiefest qualities : Now because the sayd flesh is full of spirit and humour , the more easily is therin impressed the sauour of things . The meanes of thys powers vse in his actions , is the saide loose or slack flesh , & the spettle or moisture which is aboue it : and therefore we see , that such as haue an Ague , find al things bitter , for their spettle is bilious or hot , as much to say , as mingled with the chollerick humour . The obiect of thys sence , is sauour , which is a certaine qualitie in the thing , hauing more humiditie then drines , vvhich is digested by the heat naturall . There be many sorts of sauors , which make very much for our further knowledge : because they shewe and teach the diuers temperature and complexion of things , and for whom they are meetest , vvhich is a matter well worth the regarding and vnderstanding , as wel for our ciuill regiment in dyet , as for the remedie of diseases : for , as Galen saith , it is necessary that our nouriture shoulde be sweet , or prepared , & mingled with things that are pleasing and sweet . The sauour that is sweet , as of honnie , or of sweet wine , doth delight the tongue , because such a sauour is ayrie , & agreeing with our fleshe and bloode , proper also to nourishment , temperate both in heate and drought : for , ( as is already sayd ) it is needfull that the nourishment be sweet , or at least tempered with sweetnes , because sweet viands & drinks , doe mollifie and fill the parts which are dry & vacant . But notwithstanding , such things as are exceeding sweet , as Suger and honie , doe abounde in their ayrie heate , and very easilie enflame and conuert into choller : therefore such as vse Suger and honie too often , or aboundantly , it ingenders in thē strong choler , & putrifactions also , onely by the abounding of humours . The sauour which is neerest to this before named , is the fat and marrovvie , which is not so hott as the former : such is the sauour of butter , oyle , and flesh . A meane in vsage of thē is good , for thinges which are ouer fattie , do hurt much : because they will floate vpō the stomacke , offend and hinder digestion , and also doe engender oppilations . These two sauors are most agreeable to nature , and delight the tast of a healthfull person . For , euen as the hand glads it selfe , at the entrance into luke-warme water , beeing made temperate in his heate : so the taste delights it selfe in thinges sweet and fatty , because they are indeed temperately hotte , like vnto the blood and flesh , & also doe procure delectation , in that they agree in temperature with nature . The sauour which wee call bitter , is properly contrarie to the sweete , and is a sauour that frets , makes hoarse and bites the tongue , & is of an earthy nature or complexion , which beeing thick also , hath naturally in it an excesse of heat in drines : as is the taste of wormwood and Aloes , and therefore thinges ouer bitter , doe neuer nourish . The sauour strong and ardent , differs frō the bitter , for not onely doth it wring , byte , and teare the tongue : but also it burnes and chaps it , which penetrates & enters by heating and drying extreamely : This sauour exceeds the bitter in hotnes , and such is the taste of Pepper , Ginger , Sneesing-woorte , Garlick and Onions . There is a sauour called sower , drawing on sharpnes , which in returning backe becommeth cold , whereby it flagges & weakens the tongue much : vvhich sauour is both colde & dry , neuerthelesse it exceedeth most in coldnes , and such is the sauour of Sorrell . The sauour of vineger is not altogether so , for , as it retaines some obscure and weak heat , so is it also some-vvhat strong , and yet therein is coldnes most ; For , when the ayrie partes thereof are cast foorth , it remaines earthie in some chillie humour . Hence is it naturallie receiued , that sharpest thinges doe giue most appetite : because they deiect the superfluous humours , gathered before together at the entrance of the ventricle , onely by byting , without any burning . So doth Sorrel seem good for such as haue a Feauer , not onely because it casts out & discharges the ayrie superfluities , but likewise , by reason it moderates the heate chollerick . The sauour called greene , which setts the teeth an edge , shuts vp and drawes backe the tongue : Wherefore it hath the power to collect , thicken , and bind fast , being of an earthy nature , crude , cold , & dry , therefore it differs from the precedent sauour , because the former is of a subtile nature , and this other is thickning : of such tast are Medlars and other greene fruites , before they are come to theyr maturitie , for whē they are ripe , they haue a commixed sauour , as mingled both vvith sweetnes & greenenes . There are other sauors besides these , as that which is termed rude , & sharpe too , that softly dries & hardens the tongue , yet neyther wrests nor binds it , like the precedent taste : in nature it is earthy , massiue , cold and dry , neuerthelesse , more hotte and moist then the other . Galen saith , that this rellish is good in wine , for wines of this taste , doe naturally shutte vp and dry the ventricle , casting fumes of small heat vp to the braine . The salt sauor makes not any retyring of the tongue , but it whets it by washing and drying it , for salt guardeth frō putrifactions , because it thinneth and drieth the parts seuerally , perfecting all the humidities ; wherfore salt hardneth soft flesh , and softneth hard : for , as in the soft it consumeth all superfluitie of humour , so in the harde it attenuates and softens the parts , making the more mild and daintie , beeing of an earthy nature , thick , hotte , and dry . Some things are said to be without sauour , because in thē are not to be foūd any of these natures before expressed . The sence of Touching , is that whereby we discerne the foure chiefest qualities , to wit , heat , cold , drought and moistnes . The organe of this , is not in any sole or alone part of the body , but is like a thin skinne or neruie caule , which is spredde ouer the whole bodie , vnder the vppermost skinne , taking his originall from the braine , and from the mouth of the chine bone in the backe . The most subtile nerues , doe make the most sensible parts , as are those nerues that descend into the purse of the hart , and to the ventricle . The benefite of this sence is apparent , for a man delights when hee is hotte , to touch coole things , & the coldest parts of the body , take pleasure in touching thinges that are warme . The interiour sence is a power working by organes , seated within the brows or forehead , appointed for knowledge and vnderstanding , excelling all the exteriour sences . For if wee should apprehend onely the things , which offer and present them selues before vs , without discerning or making any iudgement of them , it would profite vs but very little : For , what auailes it to looke on black and white , & not to discerne or seuerally distinguish them ? Therfore the sence interiour is very behouefull , to make discretion and dijudication of things , by their seuerall causes & effects : as the horse , accustomed to passe by the way where hee hath once falne , growes afraid of falling there againe , this hath thē some power aboue the outwarde sences , whereof we shal come to speake hereafter . Aristotle nūbers the sences interiour , to bee two : to wit , the Sence common , and Memorie . Galen puts another to these two , called Cogitation , so hee accounts thē to be three . There be others that name fiue inward Sences , to wit , the Sence common , which receiues the images and apparitions of thinges presented to the outward sence . Secondly , the sence Imaginatiue , which discernes the actions of each one of the exteriour sences . Thirdly , the sence Estimatiue , which by one thing iudgeth another : as a horse , when one strokes or clapps him , conceiues that he takes pleasure in him . The fourth sence is called Deliberation or Cogitation , which gathers ( frō furthest off ) the causes of thinges : these doe conferre and make iudgement , after knowledge is receiued , what difference and agreement hath beene betweene them , which vertues and effects only they haue . Our eternall GOD , hath by his ( prouidēce ) enstamped in his creatures , a moouing meruailous , to search and seeke after thinges necessarie for conseruation of their liues , and remedies likewise for their diseases : as Serpents that seeke after Fennell , for clearing of theyr eyes , or young Asses that search for the hearbe Ceterach , to allay theyr melanchollie . The Serpent or Snake , beeing willing to meet or company with the Fish called a Lamprey , begins to hisse or whistle , to procure her cōming , and perceiuing that she comes , to meet and bee sociable vvith him , he casts his venim on the grauell , as fearing to engender ( of her ) by venim or corruption : but when he hath ended , he returnes againe to seeke his venim , which if hee finde not , he dies with griefe , for hauing lost his armes or weapons . Now , albeit that they doe these thinges naturally , yet wee may notwithstāding iudge , that they haue herein some kinde of deliberation : as we may note for example in a dogge , that knowes his owne maister amongst a huge croude of people . A Foxe , a Cat , a Lyon , and other beastes , which haue been seene to doe admirable acts : and as for Swallowes & Bees , although they performe very meruailous workes , yet for all that , they haue much lesse cogitation then they afore-named . The fift interiour sence , is Memory . The organe of the sence cōmon , is two ventricles at the doore or entrāce of the braine : as much to say , as vvhen the nerues of the sence exteriour , doe carry their spirits in their concauities or ventricles , then afterward do these spirits imprint or stampe the shapes and images of things in the braine : and thus the sence interiour workes his actions . It is certain that there be many powers in the inward sences : for , a man may loose memorie , without any detriment to estimation : moreouer , when estimation is wounded , thē medicine or remedie is applied to the forepart of the heade , but when memory is weakened , then helpe is giuen to the head behind . Cogitation hath his organe in the midst of these two ventricles or concauities , which are before in the head , and this power is more excellent to some , then others , according to the better composing of their heads : as wee see some more sudden and quick in inuenting any thing , then others are . Some also wil diuine & iudge more certainly of a proposed case , then others : as Salomon so readily perceiued that the woman lyed , who would haue the infant deuided in twaine , and distributed to her and the aduerse partie by halfes , for he conferred the affectiō of the mother indeede , with the other parties , vvhich was nothing at all vnto the child . The organe of Memorie is behinde in the brain , which part hath lesse humiditie thē before , and is more apt to conserue the images & shapes of things . A braine too moyst , doth easily apprehend thinges , but suddenly forgets them againe : wheras , the braine that is harder , apprehends more difficultly , but retaineth longer . Cold and drinesse of the brain , is a very pernicious thing for memorie : wherefore it is saide , that lubricitie is a plague , which spends all humour naturall in a man or woman , and most certaine is it , that age then comes , when naturall heate & natiue humiditie do most decline . The power appetente , is that wherby we pursue or flie those thinges which present themselues before vs : This power is called sensitiue appetite , vvhereby all our affections , do pursue what we haue apprehended by the exteriour sence . There is one kind of appetence or desiring , which begets it selfe by touching , and is one while tearmed griefe , another while delectation : the other is made without touching : & so ensues cogitation , or moouing of the hart , whereby wee followe vvhat is offered , and which cogitation ( be it true or false ) shewes what is most conuenient for nature , or makes vs shun the things that are not conuenable : so that naturally wee may perceiue it cannot bee otherwise , but that the thing presented to the eye , must bee from it a sufficient distaunce , or else it is not seene , neyther can the Nerues doe theyr delighting functions , but in touching those thinges agreeing with nature , vvhereas contrariwise , those things which are disagreeable , breaking and hurting the parts , must needes bee yrkesome to them , and very painfull . True it is , that the motiue power may be restrained by the will , for , if wee please , vvee may shut our eyes , and thē vve can behold nothing at all : but vvhile the eye is open , and at libertie , distant frō his obiect by a sufficient space , it cannot but receiue the image thereof ; therefore such as haue saide , that griefes are oppinions , which come and goe according to imagination , haue spoken against manifest and vniuersall experience . There be foure principall affections , to wit , ioy , feare , hope , and hate , whereunto are reduced loue , greefe , enuie , iealosie and others . And surely it is a meruailous thing , that so soone as a man hath knowledge of a thing pleasing or offensiue : the hart moues it selfe , and likewise the spirits and humors of the bodie . As in anger , the hart ( as rising to reuendge himselfe ) labours and beates , & then the spirits beeing chafed , doe heat the blood , and the actions of the members are troubled , by the suddaine moouing of the spirits and confusion of the blood : but especially in rage or anger , the braine is hurt by the bloode , and the spirits inflamed or ouer-heated , doe mount thether , by fiering the nerues and substaunce of the braine ▪ vvhich causeth a shaking or trembling in the heade , by vehement and suddaine mouing , as also a present fiering of the eyes , & all the face becommeth as burning : therefore , by ouer vehement anger , are frenzies ingendered , & oftentimes Apoplexies . Homer saith , that anger is sweeter thē milk , as meaning , that a man takes great pleasure , whē he may reuendge himself , as he that loues ardently , is buried ( as it were ) in ioy , when hee hath the iouissaunce of the thing by him beloued . Feare is a moouing of the hart or affection , vvhereby the hart shuttes vp it selfe , as flying and shunning euill to happen , and this affection agrees with greefe : for albeit the harme or euil is not yet present , neuerthelesse it is woūded therby , as if it were instant . In like maner , in griefe or sadnes , the hart ( as beeing pressed downe & close shut ) is weakened , by drying & languishing , for not hauing the libertie of the spirits : wherefore , if it continue long in this estate , it prepares the death of the body , because the spirits , by their long pining and consumption , can giue no further help or succour to it : beholde vvhat great hurt ensues by greefe and sadnes . Loue is a mouing of the hart , whereby wee desire some thing , be it truly good , or but in apparance only . In this mouing , the hart doth ( as it were ) leap & flie , striuing to attract that thing vnto it , onelie to enioy it : Hope dooth best of all agree vvith this affection , but yet she is more vehement . Hate is a kind of cōstant & permanent anger : and anger & hate are contrary to loue . Shame is a motion , whereby a man despiseth and growes agreeued at himselfe , for som faulte or turpitude by him committed . Mercie is a greefe which a man takes for the paines , miseries or aduersities of another . Enuie is a sorrowe of one man , at the good , cōmoditie , or aduancement of another . Iealosie is a mouing , mingled with loue and anger , to wit , vvhen a man loues some thing ▪ and growes displeased against such , as doe harme , dishonor , or ill to the thing he loueth : as the prophet Helias , louing the honor proper to God , grewe offended at the misbelieuers . So should a king or gouernour of a coūtry , bee inflamed with the loue of iustice , the profit , honour and aduantage of honest people : contrariwise , hee ought to despise the wicked , vngracious , seditious , and disturbers of peace , loyalty , and publique truth . There is another affection , which hath no name neither in Latine nor French , & it is cōtrary to iealosie : that is , when one desires the losse and ouerthrow of the good , and the exaltation of hypocrites , lyers , and seditious persons , such as were Nero , Tymon , & ( it may be ) others of like qualitie now in these times . Ioy is a moouing , wherby the hart dilates it selfe , & sweetly takes pleasure at present good : it disposeth it selfe in hope , to receiue a future good . Some of these affections are good and agreeable to GOD : as are honest loue of thy neighbour , of thy children , thy wife and thy country : iealosie of the honour and glorie of God : desire for the aduauncement of vertuous people : feare of the anger and iudgements of God : hatred of Tyrants , seditious & dissolute disturbers of publique peace : hope and cōfidence in God in all afflictions whatsoeuer , beeing assured that he sees vs , and that he will still haue compassion on vs. The other are vicious , as enuie , hate , and those beside , vvhich trouble the peace of humaine communication , and are the paines or penalties of the first fault , dispersed ouer all mankinde : the meane or moderation of them is very necessary , for the cōseruation of humaine societie , beeing the onely butte & aime of morall phylosophie , and of all ciuill lawes in generall . And certainly , neyther can this societie or religiō be maintained , except we refraine frō auarice , hate , and other such like vicious affections , which horriblie doe deforme nature in this part , it remaines then to support thys part with all diligence and respect . The organe or seat of thys power , is the hart , & not any part of the braine at all , for oftentimes a man shal desire what hee knowes to be ill : as Ouid saide of Medea : I see & approue the good , but I doe the euill . And S. Paule : I see another lawe in my members : that is to say , the hart , repugnant to the lawe of my vnderstanding , & it holdeth me in captiuitie , vnder the law of sin and death : and many other things ( to like effect ) in his Epistle to the Romanies . In briefe , very often is iudgement reprooued by affection , whereby then it is most cleere & euident , that our affections are not in the braine , where indeede is the certaine knowledge of thinges . In this sort disputes Galen , and by the same reason it is apparant , that affections are not oppiniōs , as the Stoicks held and esteemed thē to be . That the affections are not of the liuer nor the other parts , where the naturall appetentions are , of eating and drinking , it is manifest : for , the affections can easilie appease themselus , or vse some kinde of moderation , apprehending the same by reason , and demonstrations : but the naturall appetites , as to eate or drinke , will not be guided by any reason : for , as Homer saith , there is nothing more impressing or continually vrging , then the belly , especially when it is hungry : for it compells vs to be mindfull thereof , although vve had no care thereof at all , and albeit wee had neuer so many other things to doe . Seeing then that our affections haue theyr seate , neyther in the braine , nor in those parts where the organe is of the power vegetatiue : we must cōclude thē , that they are in the hart , for the hart is iocond and merry in ioy , mirth , loue , and hope , but in greefe , anger , feare , hate , & such like , it is wearie , and much troubled . The holie Scripture saith , that a man ought to loue God with al his hart , as much to say , as by the affection to receiue the fruition : to pursue this loue in cheerefulnesse of hart , desiring to please him , and in truth ( without feigning ) to embrace , franckly entertaine , & fulfill his Lawes , trusting in him , & expecting health onely from him : heereto are reduced the commaundements of the first Table . Now because those works & labors which God commaundes vs , ought to be done of vs in cleannes of hart , not hipocritically , or vvith dissembling : wee will speake a little thereof heere in this place . The first commaundement dooth strictlie charge vs , to stande in awe and feare of God : wherby we may assure our selues without any doubting , that hee is a God , to whom we owe obedience , and that he punisheth the faultes , offences , excesses and malices of men . The second expresseth , how iealous hee is of his honour , that hee will haue no partner or competitour in his honour , much lesse anie attribute at all to be giuen to stocks or stones , images , or inuentions of mens idle braines : the penalties of such offences are therin described , & to what generations it in iustice extendeth , vvee ought then to be most careful of his honour & glory . The third , chargeth vs to doe all honor and reuerence to the Name of God , & it is the exteriour honor which is contained in this commaundement , wherby we are enioyned : that with great heede , wisedome and feare , wee should take care of an oath , for affirmation of any thing , because it is most certain , that God hath an eye on all our dooings , and that hee wil seuerely punish our iniquities . So then wee shoulde affirme truth in an oths taking , and desire him to punish vs iustly , if we sweare not truly , or if wee doe beguile and deceiue any one : hereby also wee are taught , to detest and holde as horrid , all blasphemies & speeches , which are contrary to Christian religion , and so it is cōmaunded in the inuocation on God. The fourth cōmaundement , consisteth in the obseruation of ceremonies and duties , thereto belonging , as also in their diligent regarding : according to our entraunce into the knowledge of God , of which knowledge they are visible signes , exciting vs to obseruaunce of true religion . Then the true performing of the commaundements in the first Table , is true feare of God , certaine trust in his mercy , obedience to all his commaundements , explication and publication of his doctrine , inuocation for his ayde and propitiation , giuing of thankes , praise of his Name & glory , for the creation , conseruation , & manutention of nature , beeing his ovvne worke , created , conserued , furnished , prouided and maintained by him : behold heere the lawes of the first table . In the second Table , is contained necessarie precepts for our owne pollitique societie : for , first of all , such a state cannot be rightly maintained , except there be a kinde of degree and order obserued among men . It is that whereof Aristotle speakes in his Pollitiques , there are some naturally free , & others as seruaunts : as much to say , as that some haue ( by the gift of GOD bestowed on nature ) more light of vnderstāding , & more purity of affections , thē others can reach vnto , to the end , that they may guide and guarde by edicts , lawes & statutes , the affaires & negotiations of thys lyfe . Such were the ancient law-makers , Pretors , & Iurisconsults , who left vnto vs so many prouident lawes , gathered by certaine demonstrations , of the cleerenesse and light , which God had infused and placed in their vnderstanding , as also theyr sincere loue & iealosie , for the tranquility of publique peace : Which Lawes , ( saith S. Paule ) beeing written in our harts and consciences , woulde giue vs testimonie of them . Such personages thē ought to be honoured , as , holding the bridle of authority , do tame rude seruaunts , that is to say , such as cannot cleerelie iudge of thinges : or ( thorowe their inordinate affections ) do perpetrate crimes , & commit offence to the ciuil bodie , or to the honors or goods of others . There are two manner of gouernments , one is , to force & compell the rebellious contemners of honestie : like vnto a maister , who constraines his seruant ( willing or vnwilling ) to doe his dutie , without any refusall or contradiction . The other manner of gouernment , is pollitique and ciuil , as when without compulsion , a man freely dooth the acts of honestie , holding in horrour and abhomination , all wickednes and turpitude : namelie , when a man in reason is perswaded , that it ought to be so : as Pericles , who by honest reason & speeches guided the Athenian Common-wealth : or as a holy & wise Preacher gouerneth his cōgregation and church . In this multitude , euerie one haue their seuerall affections , some , sudden inordinate mouings , and directlie repugnant to vertue : but then by perswasion , which a man perceiues to be vsed , of the hurt & inconuenience that may thereon ensue , as well publiquely as priuately ; they are made more moderate , and faultes remitted . God hath stamped in vs , the image and forme of either of these maners of gouerment . Reason & iudgement well and truly conceiuing thinges , fore-sees the commodities and disprofit of al enterprises whatsoeuer , exciting or restraining , and accordingly moderates the affections of the hart : and this manner will hold out very well , if daily our affections be managed by sound iudgement . But because ( in thys case ) nature being disrancked and made vnrulie , by the first offence cast generallie on all , the affections are not moderated by iudgement , deliberation , or honest councell : the will , as mistresse of the affections , forbids the motiue power , that shee transport not the members , to perpetrate vnreasonable or pernicious things . As a man hauing a Feuer , affects to drinke inordinately : but yet the will checks the hande , that it shall not approche to the cup or glasse . Thus see we two direct formes of gouernment , the one ( to hold back the rebellious insulters ) in theyr office : and the other , by sweet exhortations and reasons , drawne from the rule of vnderstanding , to guide the obedient , and sway their actions to publique profit and honour . Concerning the offices we owe by dutie to our parents , we haue a most cleere example in nature : as we may easily see in the young Storkes , who whē they attaine to strength and age , doe nourish & assist their fathers & mothers . The following commaundements , forbid to doe iniury or harme to the bodies of one an other . Man is created to be sociable & communicatiue , as is shewē vs by our procreation , carefull nourishment ▪ and dilligent regard of our propagation : but the principall ende of this societie , is for our ioynt instruction , and erudition together in the lawe of God , and al laudible actions whatsoeuer . And because improuident and ill aduised men , haue neede of directours , therefore , to the end our cōmunitie might continue sound & intire : the obstinate & stifnecked are to be exempted , & for that cause were paines and corrections by lawes instituted . Againe , in this vnbrideled communication and nature , the auarice and greedines of the wicked , negligent and slothful is so great , as they will not permit any one to liue in equalitie or proportion : and therefore the deuision of possessions was thought necessarie for , if all shoulde bee common , then the idle , negligent and carelesse wretches , woulde in short while deuoure all the riches of the industrious and dilligent : for this cause therefore was cōmitting of theft forbidden . Notwithstanding , because that men should haue dealings one with another , it behooued that the communication of theyr goods and labors , should be made by certaine measure & reasons : for , an vnequall communication , that is to say , when the price or recompence shal be ouer-exceeding , or else of too light or little value ; such entercourse among men , cannot be long maintained : heereupon ensued iustice , which renders to euery one his rightfull proportion , in dealing & contracting thus one with another . More-ouer , our accords , contracts , transactions , cōfederations , & appointments made by voluntarie agreements , are to be kept : for , without truth , fidelitie & loyaltie of promise in our contracts , humaine conuersation can neuer be cōtinued . Marke then howe nature desires conseruation of her selfe . In eating and drinking , temperance must be obserued : for , intēperaunce corrupts nature , and inordinate lubricitie spoyles the sanctified combination of marriage , troubles titles of succession , wardshippes , cases of dowrie , & al pollitique order , all which are indeede most pernitious woundes to pollitique and discreete societie . Thus see we the law to agree with nature , which first of all established Religion , afterward constituted Magistrates , thē they deuised to ordaine lawes , for defence of such as were oppressed either in goods or bodie : cōmaunding honor to be giuen to men of worth and desert , and they to be committed to al politique functions , by certaine ▪ formes and lawes . So grew establishing of mariages , and perfect discerning of possessions , as also iust orders and degrees of correction for all loose wantons , ouer-daring resisters , and wilful cōtemners of the lawes . Assuredly , the principall and chiefest causes of these lawes , are euen thēselues the voice and sentence of nature restored , & reformed , that is to say : the actions of the light of vnderstanding , ordered by the very purest : and sincerest braines , illumined and renued by the grace of God ; doe declare in what estate this life is guided and gouerned , and the prescriptions in the Decalogue apointed , which expresse to the very life , the forme of liuing according to the integritie of nature . Nowe to returne to the poynt of the harts moouing , there are two sorts of moouing : one is called the pulse , whē the spirits engendred at the hart , moue the same , by meanes of the organes thereto deputed by nature , and likewise when by dilatation or cōtraction of his ventricles , the arteries driuen forward by the subtile spirits within them , doe conuay & administer heate thorow all the body . Novve , albeit these thinges are very admirable , yet notwithstanding , the affections , which are the mouers of the hart , ( as we haue heeretofore saide , ) are worthy of farre greater and much more admiration . The hart dilated or shut vp , mooueth also by diuersitie of humours : as in anger , it is mooued by the chollerick humour : in ioy it is mooued by the verie sweetest blood , and sends the same ( as witnesse ) to the exteriour parts . In feare , it calls it selfe backward , & in griefe it is trobled with the humour of mellanchollie . Doubtlesse , in these motions of diuers humours , are fumes and risings vp of diuers cōplexions : nor is it anie easie matter to cōprehend the causes of these moouings , or the coūsell of God in these their natural functions . The efficient causes of these affections , are in vs interiourly the hart , and exteriourly the things which offer thēselues vnto vs , eyther pleasing or offensiue : but it is necessarie that knowledge shold preceede affection , for , as one saith : no man euer desired , what hee had not first knowledge of . Ye haue the very like combination betweene the powers of nature , and that the motions of the hart , doe iustly answer to the knowledge which a man hath of any thing : but there is a difference in the complections or temperatures of the hart , & the spirits , and the bloods present beeing , for , the hart beeing hotte and dry , is the sooner kindled , whereon wee see some more suddenly to bee enflamed with anger , then others are , & the moouings of the hart & the spirits , moueth the blood ( not euer-more ) after one kinde , but diuersly , and according to the diuersitie of the affections . Therefore in griefe or sadnesse , the hart being shruncke vp and crowded together , the blood runnes to him , as willing to helpe him : and this is the reason , why men or vvomen ( being sad , agreeued , or fearefull ) are pale , meager , and ill complexioned or colloured . In ioy or anger , the hart dilates it selfe , and sends his bloode to the parts exteriour : therefore because in anger the hart is enflamed , it mooueth redd choller , which spreading it selfe ouerprodigally abroad , infecteth all the rest of the blood . And if it continue long in that heat , it becommeth blacke , and seething strongly , dries vp and burnes , whereby oftentimes it happens that some becom frantique , mad and desperate . Those men that abound in mellancholy , mingled with red choller : are enuious , full of ill will , and of verie strange and hard conditions . Sanguine men are ioyous , delightfull and pleasant , by the aboundance and cleerenes of their blood , for the spirits in them are pure & full of rich splendour . The phlegmatick are dull , remisse , sleepie & heauie : because theyr blood is thin , & theyr spirits scant warme . The mellancholick , are properly sadde and fearefull , because theyr blood is troubled , thick and colde , their spirits likewise impure , grosse , and ( as it were ) full of darknes . The very same societie is there of the body with the soule , and her effects doe aunswer to these humours . In griefe or sadnesse , the hart shuts it selfe , & drawing backward ( as it were ) attracts the humour of mellanchollie to the spleene , vvhich spreading it selfe sometimes on either side the body , engenders diseases in the sides , as plurisies , and other verie dangerous obstructions : which wee see to happen to such as are long time in sadnesse , meditating on nothing but matter of griefe & offence : I haue heere-to-fore experimented this hurtfull humour in my owne selfe , & therfore can the better speake it . The proper causes thē of these affections , are the things whereto a man finds himselfe & his cogitation most applied : and the hart being suddenly mooued , ioyning and following the knowledge of those thinges , dooth in like maner apprehend thē . It is very cleere concerning anger and griefe , that they haue theyr cause inwardlie in the hart , and the exteriour is the knowledge of some outward offensiue thine . So of loue in like maner , for all such as are of right iudgement , loue vertue and honestie : as Scipio loued honour grounded on vertue , and the beautie thereof in others , mooued him to attempt deedes of high prowesse , and ( oftentimes ) very difficult enterprises Euen so , people excelling in vertue , doe deerely loue together , for the conuenaunce and naturall similitude that is between them : For euery one ( sayth Aristotle ) loueth his like ; & truly good affections ( saith hee ) are causes of great profit & commoditie , and are as pricks and spurres enciting to vertue . Plato saith , that anger is as the nerue of the soule , by loosing or with-drawing wherof , vertue is exercised . Seeing thē that there is in nature , certaine organes and parts proper to her actions , and certaine humours vvhich serue necessarily to thē , it behoueth , that some of thē should be voide of vice or offence : for euen as the light in the eye , is the gift of God to nature , euen so are good affectiōs diuinely inspired , vvhich prouoke and incite vs to what-soeuer is good & honest : as to loue our children , hate sin , disorder , tirannie , force , violence and all turpitude . The saying of Aristotle is very good , whē he saith , that a vertuous man vseth anger , as a Captaine doth a souldiour : for it is most euident , that our actions would be cold and remisse , if loue of honestie , & hate of vice did not seuerallie incite & moue vs. In al respects like vnto a ship , which hauing no winde , goes slowly and softly : euen so were we , if wee had no good affections , for thē our actions would be lame , slowe , and of slender effect . If nature were not corrupted in vs , wee should haue very good & excellent moouings , and no vices at all remaining in vs : but the order & harmonie of nature beeing troubled , makes bad affections to arise in vs , and such as are repugnant to honestie , which boldly do surmount , & ouer-goe those that are good , abastardizing , and quite ouer-throwing them . Neuerthelesse , in all times , and in all countries , in changes of cōmon weales , there hath euer-more beene reserued some heroyick natures , exceeding those of common course , hauing motions farre purer , and of much greater excellence then the vulgare . The repairer of nature , our Lorde Iesus Christ , had in him most true & pure affections : as when he threwe the Merchants out of the Temple , onely for iealosie hee had of the place , as also the honor and worship of God , contemning the misbeleeuers , vvho had polluted the place of veneration , inuocation and holy sacrifice . In the resurrection of Lazarus , he shewed great heauines , whē he wept , as beeing greatly mooued in spirit : In loue , wherby he commaunded , that they shoulde permit little children to come vnto him : In compassion , which he had of the people , that had followed him in the desert and vnfruitfull places : And how many times is the word of mercie vsed , repeated & inculqued in the Scripture ? There is great differēce between the good affections of Christians , and those in Infidels : for Christians acknowledge this puritie of motion , to be repaired in thē , onely by the grace of God , & cheerfully ( for loue of him , and dreade of his displeasure ) do ordaine in their gouernmēts , good and honest lawes , referring theyr actions to the glory of GOD : as did the Prophets Esay & Ieremie , who knew that God would haue Common-weales to be gouerned by holy laws , and all wicked confederatiōs to be cast out . The other , ( as Cicero ) acknowledge not at al , that Magistrates are ordained of God , but doe build vppon their owne wisedome & power , not attributing any honour to God , but onely to them-selues : wherefore these motions may bee thought good , yet are ( by accident ) euill to vnbeleeuers , because they are not ordered , nor ruled by the knowledge and loue of God. In this place , after our passed speech of the affections , vvhich are actions and moouings of the hart , according to the knowledges comming to it by the sences : me thinkes it shoulde not differ much frō our purpose , to speak some-what of concupiscence remayning in vs , whereby we may vnderstand many disputations of Saint Paule , the estate of our owne nature , and the great domage or detriment that comes to vs by originall transgression . The worde Concupiscence , according as it seemes to mee ( yet yeelding still to better iudgement ) signifies , not onely a mouing of the hart , wherby a man desires earnestly & beyond measure , some thing that may be pretended for profit or plesure , as to eat , drink , or commit follie : but likewise it is a priuation & defect of light in the vnderstanding , whereof ensueth ignoraunce of God and his wil , vntrueths , boldnes to encounter with any of his inhibitions , fayling in fayth and loue towards him , as also diffidence in his gracious promises . Likewise , the same word imports an error in the will , as disobedience and contempt of the commaundements of God. In these obscurities , our vnderstanding loueth and conceiueth great admiratiō of him selfe , and of his ovvne wisedom , wexing bold to feigne oppinions of God , & to apprehend thē after his own pleasure , wherby afterward it falls into some narrow distresse , where it is girded vp with feare & terrour , insulting oftentimes beyond all obedience . Of these euills complained S. Paule , when hee saide : Miserable wretch that J am , who shall deliuer me from this bodie , so subiect to darknesse and death ? Afterward he aunswers , The grace of GOD by Jesus Christ. The word then signifies not onely an action sensuall , but likewise a vice & defect in the vnderstanding and will , by which insueth infinite multitudes of mishaps . So dooth the Scripture call the harts endeuours , because the mouing and agitation of the hart , is cōioyned with the will. Assuredly , if nature had continued in her puritie , the knovvledge of GOD would haue been cleere in our vnderstanding ▪ whereto the will had franckly obeyed , but nowe is hindered only through her obscurity . The hart & wil haue moouings distort , and contrarie to God : for the will ( without the feare of God and trust in him ) loues himselfe , seeks safety in himselfe , trusts in his owne dilligence , delights in his owne wisedome : for a man would be honoured and esteemed , and feares more the reproches or blames of the world , then of GOD his Creator . The very like agitations doe sway the hart , the sensuall motions draw the will vnto thē , as much to say , as when the hart loues the voluptuous pleasures of the sences , which are prohibited , or when a man hates his neighbour , flatly against the lawe of God. To this effect spake our Sauiour ; That out of the hart proceeded euill cogitations , thefts , blasphemies , murders , adulteries , lies , and such like other crimes . In this then it appeares most certainely , that by the hart is signified the vnderstanding and will : as vvhen the hart takes pleasure in false oppinions , and such imaginations as are contrary to the honour & glory of God. The consideration of these thinges , shoulde check the pride & presumption reigning in vs , and induce vs to obedience , by often and feruent prayer to God , that he would renue in vs the cleere , pure and sincere light of our vnderstanding : that hee woulde likewise make cleane our harts , and plant therein none but good affections . As Dauid desired of God , A cleane hart , & a right spirit . And Saint Paule , who said : That Iesus Christ onely reformes the cleerenesse of our vnderstanding , and conformes the body to his brightnesse . The Motiue power , is that whereby the bodie and his parts , are transported from one place to another : the organes , are the nerues , the muscles , and the cords of the members . Alexander Aphrodisianus saith , that the soule is the cause of the bodies moouing , as weight is the cause why a stone falls downeward . This moouing is deuided into two kindes , naturall , and voluntarie . The naturall , neyther beginnes or ceasseth , according to our imagination and pleasure , nor can it be otherwise , but as when an obiect is presented , thē it is afterward pursued : as the ventricle , vvhich drawes the receiued foode to it , & the hart attracts the spirits , eyther suddenly , or softly . The voluntary moouing , both begins and ends at our owne pleasure , & that is the property of this power : as is the seuerall mouings of our parts , going , rūning , swimming , and such like . There is another cōmixed moouing , beeing partly naturall , and partly voluntary : as is the moouing of the brest or stomack . The benefit of this power is easily discerned : For thereby we seeke what is necessary for our cōseruation , and shunne what we imagine therto contrary . It remaines to speak of the intellectuall power , whereof S. Augustine makes an accommodation to the Trinitie . The memorie , ( saith hee ) forming the intellection , represents the Father : the intellection represents the Sonne : and the will , the holie Ghost . For the Father , considering & knowing himselfe , begot the Sonne ; and the holie Ghost is the agitation proceeding of the Father , and of the Son. This is the povver whereby wee know , receiue , iudge and discerne , hauing in it the beginning of Artes : heereto likewise is action riciprocall for therby our actions are seen and iudged . This power differs frō the sensitiue : for the sensitiue takes knovvledge but of things peculiare and singulerly , but this other cōceiues , and apprehends both singuler & vniuersallie . The obiect of thys power , is God , and the whole vniuersalitie of things , as well celestiall as elementarie . The offices of thys power , are to vnderstand & forme in him selfe , the images & representations of things , to retaine , and conferre them together : thē afterward , to see , what agreement & what difference is between thē . The organes of this power , are the interior sences , wherof we haue discoursed already . Plato saith , that as the seale imprinteth on the wax , so ( by meanes of the spirits ) are the shapes of thinges imprinted in the braine . But this is the matter most meruailous of all , that we should retaine so great a multitude , and seueral diuersities of things , & likewise for so long a time : but the reason thereof can neuer bee well or sufficiently expressed . Wherfore , seeing by our actions our life is guided , we should pray vnto GOD , that hee would take pittie vpon our weake nature : and that hee would renewe his image in vs , to the end we may more perfectly know his workes in vs , and shewe our selues more reuerent and obedient to him . Aristotle makes a deuision , between the vnderstanding actiue , and that which is tearmed passiue : mary hee calls the actiue vnderstanding nothing else , but that which inuenteth any thing , as the vnderstanding of Archimedes , did inuent the Compasse . The passiue vnderstanding , is that which inuenteth not of it self , but makes approbation of an others inuention : as he that approued the inuention of Gunpowder , or that of the Compasse , or the Astralabe . The knowledges of the vnderstanding , are deuided into actions and habitude . The knowledge which is called action , is that part of the vnderstanding , which apprehendeth somthing , by forming the image thereof . Habitude , is as a constant & resident light in the vnderstanding , whereof wee make vse whensoeuer we please . The vnderstanding somtimes busies it selfe , and considers those thinges , whereof it can but hardly reach to the knowledge : as the changes of the ayre , the reuolutions ordinarie of the heauens , & those are termed speculatiue . Sometimes it meditates on thinges that it can easily exercise , and then it is called practiue . The word reason , is that which comprehends , and then the vnderstanding cōceiuing things , conferreth and makes iudgement of them , where-upon the wil makes his coniunction . Then may the wil be thus very well defined , it is a part or power of the vnderstanding , which is called reason : working freely , after that the vnderstanding hath tried , & iudged the thing to be good or bad . If nature had continued in her first integritie , we should neuer haue willed , but what of it self had been good & honest : but the order of nature beeing perturbed , makes such an alteration , that there is a discord among the powers , & that the vnderstanding is sometimes deceued in iudging of things . And albeit it can easilie discerne the hurtfulnes of things , yet many impediments doe happen to crosse it : as selfe cōceit , or ouer-great weening in our owne selues , enuie , and other such like harmes , which drawes vs to cōmit enormous crimes , and to trouble ( sometimes ) the quiet estate of the publique weale . Thus becomes the image of GGD deformed in vs , & keeps not the true Idea of his first excellence . Wherfore it behoueth vs , earnestlie to desire ( with S. Paul ) that GOD would make perfect his image in vs , & that by vnderstāding & knowing aright the cause & authour of all things , we may attaine to more noble & purer actions , as well in our vnderstāding , as in our will. Likewise , that our memorie may euermore retaine good and holy cogitatiōs of god , and of commendable actions , whereby religion is preserued & increased : that he would purifie our affections , & in sted of such as are euill and corrupt , excite ( by his holy spirite working in his Word ) honest and vertuous motions in our harts . Moreouer , to worke so graciously in vs , that the inferiour powers may be obedient to the superiour , beeing euermore guided , by the sacred direction in his word contained : to the end , that by this accord and consonance of vertues in our soule , the honor of God may be exalted and reuerenced in vs , and publique tranquilitie kept and maintained , vntil it shal please him to receiue vs , and giue vs eternall rest in his high & happie dwellings . Of the immortalitie of the soule . NOW , as concerning the immortality of the soule , some doe dispute in this sort , by arguments taken and deriued from nature . It is impossible ( say they ) that all the honest and vvell disposed people , which are borne and brought vppe in thys worlde , shoulde euermore be vexed or troubled with miseries . Yet is it euident , that the greater part of good people , are most of all , and oftnest afflicted greeuously , yea , many times slaine by the wicked , seditious and Tyrants . It is then necessary to think and say , that GOD hath reserued some port or hauen of safetie for them , where ( after all troubles ) they may arriue to perpetuall rest . Some likewise dispute on the contrarie part , of the paines reserued for the wicked , for , naturally we iudge and say , that euil deeds doe iustly deserue punishment . Yet oftentimes wee see , that they which are oppressours of others , both in body and goods , are neuerthelesse happy in theyr worldlie enterprises : why then it is most certaine , that a place is also afterward reserued for them , and paines likewise , where-with they are to be punished . First , Plato giueth this reason : those thinges that bee not of elementary nature , are not subiect at all to coruption nor death : The soule cōsisteth no way of the elements , it is then cleere , that shee is not mortall , nor any way corruptible . That the soule is no way cōsisting or made of any part of the elements , is apparant and manifest by this reason . It is impossible , that nature being corruptible , should cōprehend and conceiue thinges vniuersall and incorruptible : as to conceiue and apprehend God , with the vniuersality of thinges : the numbers , the differences of thinges honest and dishonest : yet naturally , and euen without teaching , men doe apprehend these things . It is then to bee iudged , that the seates of these apprehēsions , are not natures elementaries , but much more excellent thē corruptible things , & likewise that they are perpetual : see heere what natural reasons are yeelded , for the immortalitie of the soule . But we , whom God hath so much looued , and endued with so especiall a fauour , as to make the beams of the glory of his Gospell shine vpon our vnderstanding , taking & receiuing the testimonies of true examples , and sayinges of the Prophets , which we know to be diuinely bestowed on them , & confirmed by the words and works of our Lord Iesus Christ : assuredlie , mee thinkes it is verie meruailous , seeing that this epithite of immortalitie is so apparant , & cōfirmed in vs by many sayings and examples , why men doe not better prepare themselues , to vnderstād this iudgement aright , and that they haue no greater feare or horrour of the paines eternall . It remaineth therefore , that men of good and vertuous disposition , ought to rest assured , by the examples of Enoch , Elias , & our Sauiour Iesus Christ , liuing already in life perpetuall . And if wee will take notice from the verie first age of the worlde , we shall find , that God declared , how he wold one day hold his iudgment , to punish the wicked , and reward the good , according to their seuerall workes , as when he said to Caine : If thou hast well doone , thou shalt finde it , and receiue like recōpence : but if thou hast doone euill , thy sinne shall be hidden , vntill such time as it shall be declared and discouered . This deferring & dilatation of punishment , makes the wicked more bolde & forward in theyr sinning , and begetteth likewise contempt of God : but albeit wee see not such transgressiōs punished in this world , let vs not therefore thinke , that they shall so escape without correction . For , as the wise man of Greece said : GOD deferreth his chastisement , but hee recompenceth that delaying with greater measure of pains . And let vs likewise remember his own holie words , to wit , that sinne shal be discouered , which let vs not thinke to bee spoken in vaine , or that the words are of no effect : for , although wee beholde not heere the pittifull end of tyrants , or others that depart this life vnpunished , let vs yet remaine assured , that the measure of their scourging will be the greater afterward . Enoch , who in his liuing body was rapt vp , and translated frō thys world , giues vs thereby to vnderstand , that after this life , there remaineth a better : then is it not to be doubted , but that Enoch , Elias , and those other holie persons , taught and instructed others in the happinesse of this lyfe perpetuall , and that it also remained after this present estate . Likewise in the Epistle of the Apostle S. Iude , there is a part of the sermon of Enoch , which speaketh in this manner : Beholde , the Lord shall come with infinite company of Saints , onely to doe iustice , to rebuke and punish all those that haue doone euill and vngodly deedes . And Helie & Eliseus , who did raise vp , & make to liue againe some that were dead : and Elias , who was taken vp in the presence of his friendes , & carried to heauen in his intire bodie , both in a whirle-wind & a flame of fire . Many other examples , and namely the most euident example of our Sauiour , vvho rose againe , and to him excited the companie of the prophets & holie Fathers , to liue with him perpetually , & to enioy the fruitiō of the company of God. By diuine Scripture then it is most cleere , that our soules are spirits , which are not to be extinct in death like the body : but doe remaine seperated afterward , & liue perpetually . God saide , that wee neede not to feare such as kill the body , and afterward can doe nothing els . He said likewise to the cōuerted theefe : This day thou shalt be with me in Paradise . If the soule could be extinct and dissipated like smoke in death , it would not then follow , that she should cōuerse and liue afterward with Iesus Christ : it is then a spirit , which continueth after death , and in regard it is a spirit , it cannot be idle . As concerning the word Paradise , it signifieth the place of happie and eternall life : there where ioy , wisedome and iustice are in all aboundance . It is necessary to note the sermon of the good theefe , which he made hanging aloft on the Crosse , euen when he was at the instant of death , and when all the Apostles were astonnied , and had left off theyr office of preaching , & did forget the mercies of God. Vndoubtedly , thys spectacle was not without great signification , for , there was to bee seen two theeues hanging with the blessed Sonne of God , which signified , that the world was condemned to death for most greeuous offences And seeing it should be so , that the Son of God , was to appease his Fathers displeasure , and by his death onely : that yet one part of the worlde would still contemne this benefit , & despise the kindnes of thys Sauiour , as may be discerned in the bad theefe , hauing no hope at all of saluation , and in whose person is figured forth to vs , the wicked , seditious , and tyrants , enemies against the Gospell of GOD , who ought assuredlie to know , that their cōdemnation is alreadie doone , for theyr wilful contemning the mercies of God. But the other part of the worlde , which are such as ( with reuerēce ) acknowledge and receiue this blessing of God , knowing & confessing ( with the good theefe ) that they haue deserued nothing but condēnation & death : yet trusting onelie in God , doe inuoke his mercy and propitiation , acknowledging also , that they are deliuered from sin & death , onely by the blessed & innocent death of their Redeemer . The good thiefe , who desired his deliuerance of God , acknowledged him therein , and albeit he saw him there to die with him ; yet he helde it for most certaine & assured , that this was he who could giue him eternall life : wherefore he heard the sweet answere of GOD , who promised him , that that very day , hee shoulde bee with him in the place of rest , life , and ioy perpetuall . By this voyce hee vnderstood , that his sinnes were forgiuen him , and that life eternal was ( in mercie ) bestowed vpon him . Then , though hee was hanged , broken , & halfe deade , yet ( for all that ) he did honour & gaue reuerence to the Sonne of God : euen then when the whole Church was silent , and when the Apostles were amazed and dispersed , yet hee confidētly said ▪ that he who was there hanged , and readie to die , shoulde ( neuerthelesse ) raigne and giue eternall life to men : he called on him , as the onely maister & authour of life : Nay more , he defended the glory of GOD against the other euill speaker . This spectacle then admonisheth vs of many things , and all good mindes doe acknowledge , their transgressions to bee fixed to his crosse : for wee are all ( by our sinnes ) subiect to death and calamities of all sorts , and can no way bee deliuered but by the Sonne of God only . It remaines then , that wee call on him ▪ , that wee declare to others these great blessings , & that we maintaine his honor & glory , against all miscreants and euill speakers : whatsoeuer afflictions , torments or deaths we endure in the cause , to the end , that hee may giue to euery one of vs , that which hee did to the happy conuerted theefe , saying : This day thou shalt be with mee in Paradise . Seeing then so great a matter is cōtained in this speech and conference , of our Sauiour Christ with the good theefe , let vs confirme and fixe in our harts , this saying and most powerfull sentence : which manifestly declareth , that the soule is a seperable spirit , liuing after it hath left the bodie , according as Christ himselfe sayde , that the spirit of the cōuerted theefe , should conuerse and bee with him in Paradise . Assuredly , it coulde not conuerse nor liue after death , if it vvere onely of the bodies tēper , or if it were some smoke , neyther coulde it likewise bee in Paradise , but would be dispersed abroade in the ayre . In Saint Mathewe , Moises spake and conferred with our Sauiour in the Mountaine , although it be plainelie written in the Booke of the repetition of the law , commonly called Deuteronomie , that Moyses was deade and buried : our Sauiour then spake with the seperated soule of him . Saint Paule saide , that he desired to be deliuered from his body , and to bee with Iesus Christ. And to the Corinthians hee said : While we remaine in this bodie , we are far off from our Lord. But we haue this confidence , that after we shall haue finished this long voyage , we shall then abide with him . And S. Peter sayth , that the Spirit of our Lord , while his bodie was in the Tombe , preached vnto the spirits of them that were in prison : which then assureth vs , that our soules are separable spirits . In Saint Luke , the historie is recited of the wicked rich man that was in hell torments , & the poore begger , whose spirit was in Abrahams bosome . In another place , GOD sayth , that hee is the God of Abraham , and the God of Isaac , and the God of Iacob : and that he is not the God of the deade , but of the liuing . Let vs then end vvith this conclusion , that Abraham , Isaac & Iacob are liuing . FINIS . Socr. Tell me , which doost thou iudge to be workes of Fortune , or of reason and deliberation ? as much to say , as those workes that haue no certaine end , neyther are knowne wherfore they be made ? and what thinkest thou of such , as manifestly doe appeare , that they are made for the benefite of men ? Aristo . Doubtlesse , those which are made for the profit of men , are questionles workes made by reason & deliberation . Socr. Doth it not thē appeare to thee , that hee that frō the beginning made men , and gaue thē sence , whereby they shoulde haue knowledge of euerie thing , did it not for their benefit ? as eyes to behold thinges visible : eares to heare soundes : & so likewise of things that are apprehended by sent , whereof no profit woulde bee had except we had nostrils : nor knew wee howe to perceiue or distinguish which taste is sweet , & vvhich is sower or sharpe , except we had a tongue and pallate to tast them ? Moreouer , dooth it not likewise seeme to thee , to bee a worke of Gods high prouidence , to enclose ( within lidds ) the weak and feeble eyes , which when need requires to see , doe open , & close againe when desire of sleepe vrgeth ? And to the end no angry windes may bee offensiue to them , hee hath placed the browes ouer the eyes , as also to defend them from the sweat , descēding down the head , yet kept therby out of the eyes . As in like maner the eares , that receiue all sounds , and yet are neuer full : the teeth also in order made and placed , that those before do cut the meat , and those behind chewe & prepare it for the passage : so may we say of the mouth , wherby the foode hath conuoy to the stomack , being seated vnder the eyes and nostrills : but the cōduit of offensiue superfluities , is placed behinde , and far from the seueral seates of the sences , least it shoulde be any way hurtful vnto them . These things which thou discernest to bee made by so great a prouidence , whether doost thou attribute them to Fortune , or to counsell and deliberation ? Aristo . Assuredlie , these thinges seeme to mee , to bee the workmanship of a most wise Creator . Socr. And the naturall great desire vvee haue to beget a continuation of linage , as also of mothers to nourish their young chyldren , & when they become great , a care for theyr liuing , and then the mightie feare they haue of theyr death . Ari. In sooth , al these thinges are the workes of him , who had a will , that by counsel , reason , and deliberation , his creatures shoulde bee made liuing , hauing both sence and moouing . Socra . Dooth it appeare to thee that thou hast any discretion , whereby thou makest apprehension or iudgment of these thinges ? Thou hast in thee a little portion of thys earth , which thou seest to be so great , & a small quantitie of humour , which is of so large aboūdance in the world : nowe , considering eyther of these thinges to be so great , & yet thou hast of eyther some smal portion , and altogether being so assembled in thy body , as thou couldest haue no vnderstāding at all , except they were in this sort ordered : These thinges ( I say ) being so great , and in multitude infinite , howe doost thou imagine , but that they should be well ordained ? Arist. I can no way perceiue their ordenation , as I behold the order of other workmēs labours . Socr. Why euen so thou canst no way beholde thy soule , which directs and gouerns ( at her pleasure , ) all thy whole bodie : yea , and in such sort , as thou mightest else say , thou doost all thinges without counsell ; reason , or deliberation , but that onely raiseth regard of feare and trembling . Arist. I vvoulde be lothe to neglect the Gods , but doe holde and esteeme them so great , as wee shoulde haue nothing els to do , but to be reuerent onelie toward them . Socra . The greater then thou esteemest them to bee , the more thou oughtest to honour them . Arist. If I wist that they had any care of men , I woulde adore them , and neuer neglect them . Socra . VVhy howe canst thou thinke , but that they haue care and regarde of vs , seeing man is made onely ( aboue and beyond al other creatures ) to goe vpright ? to fore-see many thinges intended to him , and to gouerne all other creatures vnder him ? hauing eyes , eares , and a mouth bestowed vpon him ? And though to some he haue giuen but feet , as to Serpents : yet to mā he hath giuē hands , to garde himselfe from many outrages , wherin we are more happy then other creatures . And albeit other beastes haue tongues , yet to man onely it is giuen , to turne his tongue from one side of his mouth to the other , thereby to forme an intelligible voyce , to dispose and make known his thoughts to others . Now not onely is this care taken of our bodies , but much more of our inward spirits . For where or when did any other creature euer thinke or consider , that God was the Creator of the very best and greatest thinges ? Or what kinde else , ( onely man excepted ) dyd euer , or can giue honor to God ? or keep himselfe from cold , heate , famine , thirst , & other inconueniences ? Or shun diuersitie of diseases ? Or by exercise gather strength , ability , and learning ? or retain longer and more faithfully what-soeuer is to be vnderstood ? Seemes it not then to thee , that man onely is ( as a God ) amongst all other creatures ? more excellent , and out-going them both in body and minde ? Vndoubtedly , if man had had the body of an Oxe , hee coulde not haue doone what soeuer he would ▪ & such as haue hands ( without any other part of inward spirit ) haue somwhat to bee reckoned of much more , then they that haue no hands at all . But thou that hast handes and vnderstanding , canst thou think that God hath not care and respect of thee ? Doost thou not think , that the most auncient and wisest Citties , are those that most dilligently & carefully doe honour the Gods ? Learne , learne my friend , that thy soule gouerns thy body : likewise , that the good spirit which containeth all thinges , directeth all thinges at his good pleasure . Thinkest thou that thine owne eye can see many thinges farre off , & that Gods eye doth not discerne them altogether ? Or that thy minde may conceite at one instant , what is doone in Athens , Scicilie , Egypt , or elsewhere , and the Diuine Spirit or minde , dooth not know all things directly together ? Yes , hold and beleeue it for most certaine : that God sees , heares , regards , and hath care of thee , me , & all thinges else whatsoeuer together . FINIS . A Directorie , for the Readers more easie and speedie apprehension , of the speciall matters handled in this Treatise . WHat benefit a man gaines by the knowledge of himselfe . page , 2. What the Soule is . page 3 , Of the vertues and powers in the soule . page 4 , Of nourishment , and the manner of the bodies nourishment . page 5 , 6. Of Choller , Mellancholie , & phlegme . page ▪ 8 , Of the blood , and how it is receiued , page 9 , Of three kindes of digestion , to perfect nourishment . page , 11 , That the inconvenience of the first digestion , is not holpen by the other . page 14 , Some mens oppinion concerning the Soule . 16 The hurt of intemperancie . page 17 , Sixe things not naturally in vs. page 18 , The benefit of labour to the body . page 19 The hurt of immoderat exercise to the body . 21 Of sleepe , how it benefits the body , and helpes the powers of the soule . page , 22 , 24 , How heat & blood do work for the hart . 24. Of dreames in sleepe , their kindes , causes & examples . page 31 , 32 , 33 , 34 , &c. Of the increase of nourishment , & when nature receiueth most substaunce to her selfe . 38 , 39 How naturall heat groweth or decaieth in vs , 41 ▪ Of death naturall , and vnnaturall . page 43 Of generation , & how the fruite is formed , 44 , Of the offices , veines , and arteries of the membrane . page 46 , 47 , How the nauill is made , and in what time . 48 , Of the places for the liuer , hart and braine , 50 How the liuer is formed , and what it is . 50 How the bowels are fastened to the back , 51 How Diaphragma is formed . page 52 Of the back bones , and forming of the hart , 53 Of the harts nourishment . page 54 That the hart is the beginner of vitall heat , 55 How the lungs and lites are formed , and consequently the bodies height . page 57 Of the forming of the braine , and skull of the head . page 57 , 58 , Of the marrow in the chine bone of the backe , page 60 How the fruite is nourished in the wombe , and the bloods deuision into 3. parts . 60 , 61 , 62 , How the power Vegetatiue nourisheth the body , and maintaineth kind . page 64 Howe the order of the seuerall powers supplie theyr offices , page 68 Of the sensitiue power , beeing the soules second power . page , 71 Of the fiue exteriour sences , and first how sight is wrought in vs. page , 72 Of the inwarde organes of sight , and what vse they serue vs to . page 74 How sight hath his seate , and what spirits giue life to the eye . page , 77 The maner how colours are truly discerned , 80 , The true capacitie of the eye in sight , and benefits of that sence . page 81 , Of hearing and his organe , page 82 What sound or noyse is , & of the meanes of apprehending it , page 83 , 84 How our speech or voyce is formed . 86 Of smelling , & by what organe it is apprehended . page 89 What odour , sent ▪ or smell is , 90 , Of tasting , and his organe , & howe the tongue tastes with his meanes , vse and obiect . 94 , 95 Of the seuerall kindes of sauour ; what sauours best please the taste : what most vrgeth appetite : and of thinges without sauour . page 96 , 97 , 98 , 99 , &c Of Touching & his organe , & benefit . 107 , 108 Of the inwarde sence , his seate , and necessarie vse . page 108 , 109 Of the fiue inwarde sences , their organes what they are , & how they help each other , 110 , &c Of the braine in his diuersity of kindes . 118 Of two kindes of appetence in the sences . 119 Of the foure principall affections , and theyr opposites : both helping and hurting . 122. &c The organe of the appetente power , and what it is . page 133 Of the commaundements in both the Tables . page , 136 , 137 , 138 , &c Of the contrarietie & difference amongst men . page 41 , Of two kindes of gouernment : compulsion & obedience . page 143 , 144 , That the will is the commaunder of the affections . page 146 The reason of lawes , deuision of possessions , & iustice in our dealings . 149 , 150 , 151 How the lawe agrees with nature , and in vvhat manner . page 153 , 154 Of two kindes of moouing in the hart : and the efficient causes thereof , 155 , 156 , 157 Of the powers of nature , answerable to the harts affections , and their difference . page 158 , Of the hart , with his helps and hurts . 159 , 160. Of the soules societie with the body , aunswerable to the humours . page , 162 , Of the proper causes of our affections , & whence they take originall . page 163 That natures corruption is the cause of our euill affections . page , 167 Of the diuine affections in our Sauiour , page , 168 , 169 , 170 , The contrarietie of affections in Christians and Infidels . page 170 , 171 Of Concupiscence , and how it may bee vnderstood . page 173 , 174 , 175. Of the cōtrary mouings of the hart & wil. 176. Howe to come to the true knowledge of our selues . page 178. Of the motiue power , carrying the bodie from place to place . page , 180 That the soule is the cause of the bodies moouing . eodem Two kinds of moouing , and the power of eyther of them . eodem Of a commixed power , partly naturall , & partly voluntary . page 181 Of the intellectuall power . page 182 Howe action becoms appropriate to intellection , and differs from the power sensitiue . 183 Of the obiect of intellection : his offices & organes . page 184 Of the two vnderstandings , actiue and passiue . page 186 The action and habitude , guide the vnderstanding . page 187 Of the speculatiue & practiue knowledge . 188 Of Reason , & the wills coniunction therewith . page eodem , Of the wills definition . eodem . Of the hurt of natures lacke of her primatiue condition . page 189 Of the impediment and hinderances in our vnderstanding . 190. How Gods image becommeth deformed in vs , and what we ought to desire of him in repayring of our wants & defects ▪ 190 , 191 , 192 , Of the soules immortalitie , and naturall reasons therefore alleaged . page 193 , 194 That the soule consisteth no way of the elements . page 195 What nature can doe , notwithstanding her corruption . page , 196 Of mens carelesse regard of their soules immortalitie . page 198 , How God instructed the soules immortality frō the worlds beginning . page 199 That our soules are spirits , not to be ouer-come by death . page 203. That the soule is to liue with Christ after death . page 204 Of Paradise , and what it signifieth . page 205 Of the good Theefes sermon on the Crosse . page , eodem One part of the worlde refused the benefite of Christes death . page 206 , The condemnation of the wicked , & assurance of the elects saluation . page 207 , That the good theefe preached Gods glorie , when the whole Church was silent , and the Apostles stood dumbe . 209 That the soule is a liuing spirit after the bodies death , and no way consisteth of the bodyes temper . page 212. FINIS . Notes, typically marginal, from the original text Notes for div A07786-e670 The benefit of the knowledge of a mans owne selfe . What the Soule is . The vertues of the soule . The powers in the soule . Of nourishment . The manner of the bodies nourishment . Choller . Melancholie Phlegme . Of the blood . Three kinds of digestion to perfect nourishmēt , Natures instruction concerning our gifts & graces . 1. Cor , 12. The inconuenience of the first digestion , not holpen by the other . The oppinion of som concerning the soule . The hurt of intemperancie . Herac. Ephe. Salomon . Sixe things not naturallie in vs. The benefit of labour . The hurt of immoderate exercise . The benefit of sleepe . How sleepe profits the powers of the Soule . How heate and blood worke for the hart . An excellent comparison . Three duties needfull in a Prince or Ruler . Conclusion concerning sleepe . The power appetente . The power Intellectiue . An apt comparison . Concerning dreames in sleepe . Diuers kinds of dreames . Example of dreames , the causes being euident . When the cause of dreames is in vs. Dreames fore-telling things to ensue . Examples concerning dreames . Diuine dreames or inspirations . Deuillish dreames . The hurt of intemperance . Encrease of nourishment . When Nature receaueth most substance to her selfe . Example how the body is increased . When naturall heate decayeth in vs. Example conceruing our life . Death naturall according to Aristotle . Death vnnaturall , occasioned by many causes in our selues . Concerning generation . Howe the fruite is formed at the first . The offices of the membrane . Of the veines and arteries of the membrane . Howe the nauill is made , & in what time . The places for the liuer , hart , and braine . How the liuer is formed , and what it is . How the bowels are fastned to the backe . How Diaphragma is formed . Of the back bones . The forming of the hart . The harts nourishmēt . A comparison worth the noting . The hart is the beginner of heat vitall . Howe the lungs and lites are formed , & cōsequently the height of the body . The forming of the braine . The skul of the head . The nerues are bred in the braine , as the veines in the liuer . The marrow in the chine bone of the back . Howe the fruit is nourished in the wombe . The deuision of the blood into three parts , and to what vses . Male chyldren more perfect then female . An admirable secret , & worthy ( with great reuerence ) to be regarded . Hipocrates rule frō the time of cōception , to deliuerance . Of the power Vegetatiue , and how it nourisheth and increaseth the body , as also maintaineth kind How nature admonisheth vs to be continent . Our selues the greatest enemies to nature . The infinite goodnes of God in our bodies framing . Howe the order of the seuerall powers is to be considered in theyr offices . An absolute proofe of God against any Atheist whatsoeuer . A note cōcerning christian dutie in vs toward God , in regard of al his diuine gifts bestowed on vs in nature . Of the power Sensitiue , being the second power of the soule . Of the exteriour sences , beeing fiue in number . 1. Sight , & howe the same is wrought in vs. Aristotles answer concerning our two eyes . Of the inward organs of the sight , and what vse they serue vs to . Small difference between life & death , but by the benefit of sight Platos oppiniō , to what end our eyes are giuen vs. Where the sight hath his seate and abiding . Of the spirits that giue life to the eye . Aristotles iudgment of the eye . A question concerning the sight of the eye . The answer worth the noting . An excellent comparison . How easilie the eye may be offended The maner how colours are truly discerned . The true capacitie of the eye in sight . The benefits which the sence of sight yeeldeth . 2. Of Hearing , & the organs therto appertayning . What sound or noyse is , and howe it makes it selfe . Of the means wherby eyther sounde or noise is apprehended . Howe all sounds are conueyed to the sence common . The maner how our voyce or speech is formed . An excellent note cōcerning our voyce or speech . By this sence wee haue fayth . 3 Of Smelling , and by what organs it is apprehended . What odour , sent or smell is . Apt comparisons of sents in their moist & dry kindes . The sweetest things haue least sauour . The differences between good sents and hurtfull . The means howe wee iudge of smells . Sent is very necessary to our life . 4 Of the sence of Tasting ▪ & his organe . Howe the tongue receiues his tast . The means of the tastes vse in his actions . Sauour , the onely obiect of taste . Many sorts of sauours . Of the sweet sauour . Of the sauour ouer sweet . Of the fatte & marrowie sauour . What sauours best agree with nature , and most please the taste . Of the bitter sauour . Of the strōg and hot sauour . Of the sower sauour . The sharpest sauours doe most vrge appetite . Of the greene sauour , that edgeth the teeth . Of the rude and sharpe sauour . Of the salt sauour . Of thinges without sauour . 5. Of the sence of Touching and his organe . Of the benefit of this sence . Of the inward sence , and where it is seated . The necessity of the inward sence The sence cōmon , and memory , according to Aristotle . Galens addition of cogitation . Fiue inward sences . 1. Sence common . 2. Sence imaginatiue . 3. Sence estimatiue . 4. Sence deliberatiue . The wonderfull prouidence of God for his creatures . A strange example of the Snake & the Lamprey . A kinde of deliberation in dumb creatures , confirmed by exāples . 5. Sence is memory . The organe of the sence common , & his place . Many powers in the inward sences . The organe of cogitation , and his seate . Example of this sences power . The organe of memorie & his place . Of the brain in his kinds , of diuersitie . Two kindes of appetence in the sences Of the power Motiue . Of greefes . Foure principall affections . 1. Ioy. 2. Feare . 3. Hope . 4. Hate . The opposites foure . 1. Loue. 2. Greefe . 3. Enuie . 4. Iealosie . Of anger , & the hurt it doth the braine . Homers oppinion concerning anger . Of feare , and how it hurts the hart . The hurt of greefe and sadnesse . Of loue , and how it helps the hart . Of hate and his hurt . Of Shame . Of mercy . Of Enuie . Of Iealosie . How a king ought to be iealous . An affection more hurtful then the rest . Of ioy , and how it delighteth the hart . Of affections pleasing to God. What the contrary are . The hurt of humane societie . The organe of the power appetēte . Galen , concerning our affections . Affections are not of the liuer nor the other parts . Homers saying of the belly . Cōcerning our loue to GOD. The degrees of the commaūdemēts , in the first Table . Of the first commaundement . Of the second commandemēt . Of the third commaundement . Of the 4. commaundement . The sum of the first Table , well worthy to be regarded . Of the second table . Aristotle in his Pollitiques , concerning the difference amongst mē . S. Paules affirmation of lawes & obedience . What men are to bee honoured . Two manner of gouernments , the first cōpulsiue . The second , ciuill and obedient . Pericles ruling of the Athenians . Seuerall affections in the multitude . Reason and iudgement giuen vs of God. The first offence , natures maine impedimēt . The wil , cōmaunder of the affections . The application of the two gouernments in nature . Of the dutie we owe to our Parents , exampled . Of the other commaundemēts following . The reason why lawes & penalties were instituted . Why the deuision of possessions was thought behouefull . Cōcerning theft . The reason of iustice in our contractions . Without truth , no societie can be obserued . Natures cōseruation of herselfe : & our iniury to her and our selues . The lawe agreeing with nature , and in what maner . The lawes them selues the voice of nature , by their causes . Two kindes of mouing in the hart , first by the pulse . The hart mooueth likewise by contrarietie of humours , seuerally by each one of them . Of the efficient causes ( inwardly & outwardly ) of the harts moouing . Of the powers of nature answerable to the harts affections , & their difference . Of the hart in greefe & sadnes , and the bloods office in seruice then . Of the hart , in ioy & anger , & how the blood works then . Of mellanchollie and chollericke men , & their conditions . Of sanguine men . Of phlegmatick mē . Of the soules societie with the body , answerable to the humours . Of the proper causes of our affections , and whence they receiue their originall . Aristotles oppinion of good people & good affections . Platos iudgment of anger . Our good affections are diuinely inspired . Aristotles saying of anger in a vertuous man. The corruption of nature in vs , the cause of euill motions . Of the diuine affections in our Sauiour . His zeale of his Fathers glory . His heauines for Lazarus . His loue to little chyldren . His compassion of them in the desert . The contrarietie of affections in Christians & Infidells . The wisedom of the Heathen . Cōcerning concupiscence abyding in vs. Of the word Concupiscence , and how it may be vnderstood . Concupiscence an errour in the will. The wills boldnesse in his owne pride . Rom. 7 , 24 ▪ Rom. 7 , 25 , The harts moouings ioyned with the will. 〈…〉 of nature . Of the contrary moouings of the hart & will. Mark , 7 , 21 , The hart signifies the will and vnderstanding . Howe to come to the knowledge of our selues Of the motiue power , carying the body from place to place , and what are his organes . The soule , the cause of the bodies moouing . Two kindes of mouing , naturall and voluntarie , and the power of eyther . Of a commixed mouing partly natural , partly voluntary . Of the power intellectuall , according to S. Augustines oppinion . How action becoms appropriate to intellection . How it differs frō the sensitiue power . Of the obiect of intellection . The offices of intellection . The organs of intellection . Our life is guided by our actions . Aristotles deuision betweene the two vnderstandings , actiue and passiue . Actions and habitude , the knowledges of the vnderstanding . Of speculatiue & practiue knowledge . Of reason , & the wills cōiunction there-with . The definition of the will. The hurt of natures lack of her first condition . The impediments or hinderances of our vnderstanding . How Gods image becommeth mishapen in vs. What wee ought to desire of God , in reparation of our wants & defects . Naturall arguments , concerning the soules immortalitie . 1. Of the afflictions of good people in this life . 2. Of paines reserued for the wicked , notwithstāding theyr felicitie in this life . Platos reason concerning the soule . The soule no way consisteth of the elements . What nature can , notwithstanding her corruption . Of Gods great loue and kindnes to vs , farre beyond others . Mens carelesse regard of the soules immortality . Gods instruction of the soules immortalitie , from the originall of the world . Gene. 4.7 . The reason of wicked mens neglect of the soules immortalitie . Gods delay of punishment agrauates the chastisemēt . Gene , 4 , 7 , An especiall proofe of the life eternall . Iude. 1 , 14. Infinite examples to cōfirme the immortalitie of the soule . That our soules are spirits , not to be ouercome by death . Math , 10.28 Luke . 23 , 43 That the soule is to liue with Christ after death . Of Paradise , and what it signifieth . The good theefes sermon on the Crosse . One part of the world refused the benefit of Christes death , figured in the bad theefe . The condēnatiō of the wicked , and assurance of the elects saluation , in Iesus Christ . When the vvhole church was silent , & the Apostles dumbe , yet the good theefe preached the glory of God , in his sonne Christ Iesus . How much wee stand bounde to defend the glory of God , against all Atheists & misbeleeuers . The soule is a liuing spirit , after the bodies death , and consisteth no way of the bodies temper . Math , 17 , 3. Philip , 1 , 23 , 2. Cor , 5 , 6 , 1 , Pet , 3 , 19 , Luke . 16 , 19 Math , 22 , 32 
A67203	----	Ecce homo, the little Parliament unbowelled with, the substance, quality, and disposition of the outward members, and inward faculties, vertues, and properties : the glory of the good ones, and sad condition of rotten back-sliders. Walker, Henry, Ironmonger. This text is an enriched version of the TCP digital transcription A67203 of text R1687 in the English Short Title Catalog (Wing W374A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 36 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A67203 Wing W374A ESTC R1687 12369005 ocm 12369005 60502 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67203) Transcribed from: (Early English Books Online ; image set 60502) Images scanned from microfilm: (Early English books, 1641-1700 ; 903:46) Ecce homo, the little Parliament unbowelled with, the substance, quality, and disposition of the outward members, and inward faculties, vertues, and properties : the glory of the good ones, and sad condition of rotten back-sliders. Walker, Henry, Ironmonger. [7], 30 p. Printed by Jane Coe, and are to be sould at her house ..., London : 1644. Reproduction of original in Huntington Library. Attributed to Henry Walker. cf. NUC pre-1956. eng Soul. Politics and government -- Religious aspects. A67203 R1687 (Wing W374A). civilwar no Ecce homo; the little Parliament unbowelled: with, the substance, quality, and disposition of the outward members; and inward faculties, ver Walker, Henry, Ironmonger 1644 6959 161 0 0 0 0 0 231 F The rate of 231 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-08 Apex CoVantage Keyed and coded from ProQuest page images 2003-09 Jonathan Blaney Sampled and proofread 2003-09 Jonathan Blaney Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Look not without on Votes alone But see what 's hid in Flesh and Bone . Ecce Homo ; THE Little PARLIAMENT unbowelled : WITH , The substance , quality , and disposition of the outward Members ; and inward faculties , vertues , and properties . The glory of the good ones , and sad condition of rotten Back-sliders . 1 COR. 10. 15. I speak as to wise men : judge Yee what I say . LONDON . Printed by JANE COE , and are to be sould at her house without Creeple-Gate : 1644. TO The Honourable and truely Pious , WILLIAM LENTHALL Esquire ▪ Speaker of the Honourable House of Commons , in Parliament assembled . Renowned Patriot ; WHen I consider those admired gifts wherwith your honor is so excellently qualified : I censure it too much abruptnesse to present such worth with so meane a tallent ; yet having had the happinesse to be an eye-witnesse of your love and countenance to Religion and piety : And knowing how ignorant many are , not only of God , but themselves too ; who may be bettered ( if God please to give a blessing to this my labour ) by the use hereof ; I humbly crave leave to beg this favour to patronize my poore endeavours , published for the meditation of those who know better , and instruction of those that know lesse : That all who use it , may savingly know God , and themselves ; which for you and all Gods people , is the prayers of Your humble Servant , Henry VValker . The Contents of the Chapters contained in this Booke . CHAP. I. Seweth what the soul is . Chap. 2. Sheweth whence the souls come ▪ when and how they enter into the bodies . Chap. 3. Sheweth the purity of the soul . Cha. 4. Sheweth how the soul is defiled with ●…ginall sin . Chap. 5. Sheweth how the Sensative part of the soule . Chap. 6. The powers of the souls essence . Chap. 7. The fuclties of the soul . Chap. 8. That when the body dieth , the soul neither sleepeth nor perisheth , but goeth immediately , either to joy or torment . Chap. 9. Souls remain where they are sent till the Resurrection . Chap. 10. The inward faculties , and vertues of the body . Chap. 11. Of the vitall spirits . Chap. 12. Of the periurbations , and passions of the minde . Chap. 13. Of the particular faculties of the mind●… . Chap. 14. The distinction of the faculties of the soul , from the faculties of the minde . Chap. 15. The leading of the flesh , or spirit one by the other . Chap. 16. Of the resurrection , Chap. 17. Of Hell . Chap. 18. Of Heaven . A SECRET Disclosed . CHAP. I. Sheweth what the soul of man is . I. SOme a define the soul to be the Spirit of life , created after the Image of God , and inspired into the body of man . II. Others say it is an understanding spirit , the second part of the substance of man , which doth not perish , when it departeth from the body , but is immortall . III. But the true description of the soul ( according to the diffinition of great learned men ) is this ; Namely , that the soule of man is a spirituall substance , infused of God into the body of man , that being joyned thereto , may give it life , direct , and rule it , and being separated from the body , doth not perish , but live immortally , and eternally . ●… . The soul is a very substantiall essence , and not a qualitie . A qualitie without a substance , is not sensible of joy or torment . But the soul of man is in it self sensible of joy or sorrow . Ergo . The soul of man is a very substantiall essence . The soul of the rich glutton was tormented in Hell . The soul of the theef was with Christ in Paradice . The souls under the Altar did cry aloud . 2. This substance of the soul is not of these usuall and known natures , which we touch , and perceive , with these senses of the body , which are corporall , but a spirituall substance . That substance which consisteth neither of earth , water , ayr , nor fire , neither of any of them severally , of part of them , or of them all joyned together , doth consist , not of a corporall , but of a spirituall substance . But the substance of the soul doth consist , neither of earth , air , fire , nor water ; of any of them , nor of all of them . Ergo : The soul of man is not a corporall , but a spirituall substance . God breathed the soul of Adam into his body . First , God made Adam a naturall body ; then gave him a spirituall soul . The body was a type of Adam , the soul a type of Christ : therefore , when the body , the earthly part of man dyeth : the soul which is spirituall , dieth not , but departeth pointeth it . 3. The soul of man , is of God infused into the body , and not received by generation from the parents . That which we received from our parents , we received by generation from them ; but we received not our souls by generation from our paretns , but from God who gave them . Ergo . We received not our souls from our parents , but from God . God 〈◊〉 saith Zechariah ) formed the spirit of man within him : Our parents are the fathers of our bodies , but God is himself , the father of our souls ; therefore , when we die , the soul perisheth not with the body in death , but returneth to God that gave it . CHAP. II. Sheweth whence the souls come , when , and how , they enter into the bodies . I. SOme have thought , that the soul doth slide from Heaven . II. Others have thought , that the soul hath its originall from the proper substance of God . III. Some do beleeve , that all the souls being once made together , are reserved in the treasure-house of God , and so sent into the bodies after the perfection thereof . IIII. Others do suppose , that as the body cometh of the body , so the soul ( also ) springeth of the soul . V. Others have declared , that the souls of men , are daily made of God , and so sent into the bodies . VI . Lastly , others of better approved judgements in this particular : affirm , the soul to be made by God of nothing , and to be powred of God into the body , when that the fruit is made perfect in the mothers womb , with shape , and all other parts . It is the Lord that fashioneth the soul of man in him , and preserveth man by it . CHAP. III. Sheweth the puritie of the soul . THe soul is created of God , pure , and holy ; as God createth it , in its own simple nature , in respect of God . What God createth to praise his name , he createth pure , and holy , Isai. 43. 7. But God createth the soul of man to praise his name , Psal. 119. 175. Ergo . God createth the soul of man pure , and holy : Therefore , saith Austine , Anima recens creata , ab omni delicto immunis : The soul newly created , is void of all offence ; that is , in respect of God . CHAP. IV. Sheweth how the soul is defiled by originall sin . THe soul of man , beingr ceated in the middest of the body , in an unclean and polluted place doth forthwith ( being coopled to the body ) begin to be uncleane , because the body in which it is created , is defiled by propogation from our parents throug originall sin . Though the body bee defiled by propogation from our parents , through sin , yet doth not sin springfrom the body , but from the soul ; Matth. 15. ●…8 . so that the soul is properly the principall agent in sin , and the body the instrument of the soul . The purest rain water that comes from heaven , no sooner falls upon the earth ( on a durty place ) but it becomes forthwith , the moisture of that durt , and with it polluted . So doth the soul of man , which God from heaven places in the body , a durty defiled place , it is no sooner coopled therewith , but becomes forthwith to be unclean . The reward of sin is death . But sin is not in the body till the soul come . Ergo , The soul that sinneth with the body is guilty of death . Object . If sin be an adjunct of the soul , not of the body , so that it is not in the body before the soul come , and that the soul is created of God , pure and ●…nspotted , and so placed in the body , where shall we place originall sin . Answer . Originall ▪ sin , is neither proper to the body , nor to the soul , but is , Hominis peccatum , a sin of the whole man , neither the body must be respected alone , nor the soul alone , but as they do joyntly make one man , and so enter into one condition , and are partakers each of others woe , or welfare . CHAP. V. Sheweth the sensative part of the soule . THe sensative part of the soule is that which is touched with the sence , either of Joy , or grriefe . This joy of the soul cannot be hindred by man , where it is , it is not in mans power to take it away . Ioh. 26. 22. So also , neither can all the comforts in the world ; ease a soule that is grieved , except the soul it self be touched with the sence of joy . This joy or grief , doth arise in the soul : First , from the sence of its present condition : Secondly , In respect of its future expectation . 1. From the sense of the present condition of the soul , doth arise either joy or griefe ; Thus : The soul of man doth either rejoyce ( in the sensative part thereof ) under some present concived good ; or else grieveth under some present conceived evill , & that may be , when the Imagination of the soul , being fixed on something which it hath or wanteth , the judgement doth either like or detest it , and so accordingly , doth rejoyce or grieve in the enjoying , or want thereof . As for example . A man that is Rich , imagineth with himselfe what good is in Riches , if the judgement liketh that estate which he enjoyes ? then is his soul joyful in the enjoying thereof , for the present . Again , A man whose minde is on pleasure : the judgement liketh it , and therefore rejoyseth in enjoying it , and grieveth , in being abridged from it ▪ Again , A man whose imaginations are towards God , the judgement being cleere , and seeing the good that is in God , the soul doth rejoyce to worship him and is grieved because of sin : but if the imaginations deceive the heart : and the judgement be corrupted , so that he cannot see any sweetnesse therein , then doth Gods worship become a burthen to the soule . 2. This joy or grief doth arise in the soul from the sence of its future expectation . When the mind is set on something that shall befall man , the Imagination conciveth it either to be good or evill and thereupon doth either fear it , or with hope desire it , which breedeth either joy , or grie●… in the soul . As when the minde is set on Jesus Christ , desiring salvation through him , the Imagination conceiveth it to be good or evil , so to do and accordingly as we minde created comforts , or 〈◊〉 ourselves on Christ as our chiefest good , so fear doth greive , or hope rejoyce our soules . A man that seeketh felicity from the creature , if the judgement conceive it to be evil , then though the heart of man be delighted therewith , yet doth not the soul desire it , but is grieved thereat , but if the Imagination conceive it to be good then doth the soul desire it , hope for it , and rejoyce in the thought thereof . When the soul desires Christ , apprehending the glory that is in him , here is rejoycing . Hen●… is the soul , ( even in this life ) delight●… in the hope of its glory in heaven , 〈◊〉 tormented with fear of its horror i●… hell . CHAP. VI . Of the powers of the souls essence . THe soul of man , being really one thing , hath three powers , Memoriam , Int●…llectum , & Voluntatem : Memorie , understanding , and will , which three make one essent all soul , but in property , they are distinct : For the propertie of the memorie , as to remember ; the understrnding to perceive , and understand : The will to chuse ; out of the memory springeth intelligence , and out of both , the will . Herein the soul may appear to be created after the Image of God , because the Deity hath three persons : the Father , the Son , and the Holy Ghost , which three constitute one essenciall God , yet every person hath this property . From the Father , cometh the Son , and from both the Holy Ghost . CHAP. VII . Treateth of the faculties of the soul . THe faculties of the soul are those inward gifts , which God hath framed in it , for the helpe of it self ? As the Lord hath given the body members ; so hath he given the soul faculties . With the Judement we allow or disallow ; With the understanding we perceive and apprehend . With the Affection we love and delight in things . The desire seeketh and waiteth for what it doth effect ▪ with the Will we chuse to follow what we desire : With the minde we are servent in seeking what we chuse . By the memory we retain in mind , &c The Iudgement being rightly informed we walk in peace , and serve God with comfort , but when the Iudgement is corrupted : all joy is gone . The understanding being inlightened , we abhor sin , but when the understanding is darkned , wee are beguiled with sin . The Affection being set upon a good object , bringeth life ; but being set on earthly things makes us in danger of the wrath of God , &c. Thus as the mouth receiving poison ; The hand receiving a vveapon ; The feet leading into the sea , &c. Is the way to destroy the body , So to have the Desire , Minde , Affection , &c. set on worldly things is the way to destroy both soul and dody . But being set on God , on heavenly things : they make the soul glorious ; The body the temple of the glorious Spirit , and both soul and body , Heir of eternall glory , through Christ Jesus . CHAP. VIII . Sheweth , that when the body dyeth , the soul neither sleepeth , nor perisheth , but immediately is received either to ioy or torment . 1 SOme say , that it is the doctrine of Heretickes , to perswade themselves , that they shall ●…scend into Heaven , and to be inhanced to the sight of Father , before the generall resurrection of the dead . 2. Others do imagine that the soul perisheth , when the body dies . 3. But the Sripture proveth plainly that the soul being loosed from ihe body , doth forthwith , either ascend to glory , or descend to tormment , not that the soul receiveth the perfection of its estate till the Resurrection , yet doth the soul enjoy either reall blisse , or miserie , when the bodie dies , in part , which after the day of resurection , shall be absolute , both of soul and body . The bodie indeed dieth , as Paul saith , because of sin , but the soul dieth not . Rom. 8. CHAP. IX . Sheweth that the soules remain●… where they are sent till the Resurrection . 1 SOme beleeve that the souls of persons deceased have often times apeared . 2 Others have declared , that Sacrifices , and prayers of the living have much profited the soules of men th●… were dead . 3. The Lord doth forbid to aske , or to seek any truth of the Spirits 〈◊〉 the dead . The Prophets do send 〈◊〉 from such Oracles , to the Law and Testimony of Gods Word . The Evangelists teach us in the Gospel , th●… those that are dead rise not again i●… apparitions . Obeict . But many , partly by A●… Magicke , have been raised , as Samuel 1 Sam. 28. Answ. Chrisostome answereth thi●… objection very fully . The questio●… being asked ? What shall we say 〈◊〉 those voyces which say , I am such ●… soul : He answers . That voice ( sait●… he which speaketh these things ) is no●… the soul of any parson departed , but it is the Devill , which doth faine these things to deceive the hearers ; Such words are to be Counted Old wives tales , and foolish fables of Children , for the soul separate from the body , faith B. Alley , doth not wander in this world , for the souls of the righteous are in the hands of God ; and the souls of sinners after their departure are presently carried to their place of torment . Obiect . But the souls of some have returned again into their bodies ; after departure , and they have lived on earth again , As Lasarus , Iohn . 11. To this objection , Tertul : makes answer ( saying ) Although the power of God , hath called again certain souls into their bodies : in token of his might and right ; This was done in example of the Resurrection , when the power of God , whether by the Prophets , or by Christ , or else by the Apostles , did render soules , then into their bodies : it is declared by the sensible , and sufficient truth , that this is the very form of the truth , that thou maist iudg every incorporat apparition of the dead to be deceits , & delusions . CHAP. X. Treateth of the inward vertues and faculties of the bodie . THe inward vertues ; and faculties of the body are such which stirre up the powers to action : Which are of three sorts . The first , cometh from the brain , and sedeth the sence and moving into all the body through the muscles , and nerves , by motion , which feedeth all the senses , outwardly , and the imagination reason and memory , inwardly . The second carrieth life through all the body ; which either dilateth the hart , and arteries , from whence mirt●… and love ariseth , or else doth constrain and binde the arteries , and heart , from whence ariseth , melancholy sadnesse , and revenge . The third cometh from the liver , and sendeth the nourishment through all the body ; which doth 1. attract tha●… which is proper . 2. retain that which is d●…awn . 3. digest that which is retaine●… 〈◊〉 expell that which is hurtfull , ( as Low saith . ) CHAP. XI . Treateth of the vitall spiritg of the body . THe substance of the spirits in mans body , is the most pure ; and thinnest of the blood , which passeth through all the body , to the effect , the members may do their proper actions , abounding most in the heart , arteries , braines , and nerves , which are of three sorts . The first rem●…ineth in the braine , which passeth from thence to the ears & other parts , but chiefly to the eyes : Therefore these who are ●…linde have their other vertues more strong . The second is that which is in the heart , and Arteries ; and is made of the evaporations of the blood , and of the aire , laboured in the lig●…s , by the force of vitall heat , and thereafter is diffused through the members , for the Conservation of the naturall heate . The third is that which is ingendred in the liver , and vaines , and there remaineth , while theliver maketh the blood ; and other naturall operations . The use of it is , to helpe the conconcoction ; As saith Lowe . CHAP. XII . Treateth of the perturbations , and passions of the minds . THe minde being governed by reason , is preserved from extremity in passion . But being without reason , such passions , and perturbations , do●… arise , which bringeth great mutations , into the naturall heate , in so much that ( as some have written ) many dye by the passions , and perturbations of the minde . This is caused when the passions of the midne , doth either dilate , or comprimce the heart , for the vitall spirits , and cast forth , by the great dilation of the heart , as also retained by the great Compression thereof . As for example : Joy , Hope , Love , &c. These being out of reason , do ( through the passion of the minde ) so dilate the heart : that they cast forth the spirits . And sadnesse , fear , envie , &c. do recall the vitall spirits inwardly , to the center of the body , whence many times ensueth death . CHAP. XII . Treateth of the particular passions of the minde . THe particular passions of the minde are many : but chiefly these , Mirth , Sadnesse , Fear , anger , Shamefastnesse , Envy , Hatred , Hope , Love , &c. I. Mirth , or Joy , is an affection of the minde , of a thing good , and pleasant , by the which the blood , and spirits are pleasantly spread , for the present , by the dilation of the heart , but if it be great , and last any long space , death often ensueth , because the heart is altogether destitute of blood . As a Pollicritia b Phillipedes , and many others , who have died through extremity of joy . 2. Sadnesse is an affection , that doth revoke the naturall heate inwardly , to the Center of the body ; which in time presseth the heart , and drieth up the body : hindreth the government of the spirit vitall : which is sometimes so weakne●… , that it is not able to go with the blood , through the rest of the body , so wasteth the body , in such sort , that it becommeth attrified , and leane , wherupon death often insueth . 3. Feare , is a motion which revoketh the spirits to the heart the Center of the body ; whereby the naturall heat , is suffocated , causing trembling , which sometimes causeth many women to that are with childe fall in labour : somtimes * through feare , death ensueth to men , or women . 4. Anger is a sudden revocation or calling backe of the spirits , to the externall parts , with an appetite of revenge . It inflameth the whole habitude of the body , the spirits and blood are troubled , as also the braines , it bindeth the heart , and lights . Whereof Dangerous siknesses are often caused , and sometimes death ensueth . 5. Shamefastnesse is a motion whereby one knoweth , or suspecteth some notise to bee taken of one for the same fault ; for which he would be be angry with himselfe . In this passion , the blood first returneth in ( saith Haly Abbas ) and sodainly cometh out again , which maketh the Cheeks often very redde lib. 5. Of this passion some dy●… : As Diod●… ; Homer , and others . 6. Envy is a heavy oppression of the heart , angry at some conceived good thing an other doth enjoy . 7. Hatred is an old malicious habitude , bred of anger , by the which the heart would revenge the injurie . 8. Hope is a motion by the which the heart desireth the good ●…ure , it openeth and dilateth the heart 9. Love is a fervent motion , by the which the heart desireth 〈◊〉 , and endeavoureth to draw unto it , a conceived good , assuredly , and apparantly ( as Lowe saith . ) CHAP XIV . Sheweth how the faculties of the soul , are distinguished from the faculties of the minde . THe soul is not of any corporall substance , but spirituall , as hath beene shewed before ; therefore the pure faculties of the soule must needs be spirituall also . The faculties of the minde of the internall part of the body of man , is of a naturall disposition , as the body it self is ; whole greatest & chiefest guide is at the highest , but reason . Therefore as God that is spirituall , is infinitely more glorious in his divine essence , then can be conceived in mans reason ; so is the faculties of the soul of a farre higher nature then the faculties of the minde can reach . That of the soul is spirituall , that of the minde is carnall . CHAP. XV . Sheweth , how the flesh is led by the spirit , or the spirit by the flesh . VVHen all the faculties of the soul , and all the powers of the body , do minde fleshly things ; then is the soulled by the flesh ; but when all the faculties of the minde are set on spirituall things , then are the powers of the flesh led by the spirit . As for example ; If the divell present a man with some object of sin , as Lust , Covetousnesse , Pride , Envie , Murther , ●…tc . If the love hereof be so great and earnest that this man runs headlong to the act hereof without consideration ; then doth he so bind the faculties of the soul , that he captivates them under the bondage of the flesh ; but if he resist these sins to which he is entised , by advising and deeply considering in his soul the evill thereof , then is the flesh overcome , and led by the spirit . These combates between the flesh and the spirit are dive as ; but according to the love or hatred we ●…ear to the thing about which we strive , so will the minde be affected or disaffected therewith , and advance the prosecution thereof accordingly , whither it be ●…les aly or spirituall . When a man doth apprehend something in his thoughts , being moved thereto either by outward sence , or inward motion , when the will is ready presently either to chuse or refuse it ; this ariseth from the flesh ; but when the understanding brings it first to the judgement , and comparing it with the role of Gods word , without any affection ●…o the thing , other then the Word doth approve , or disapprove thereof ; and so doth will , desire , and seek after it ; this is of the spirit . CHAP. XVI . Treateth of the Resurrection of the Body . IT is to be understood , that there is a naturall body , and there is a spirituall body , as Paul saith : The naturall body is the first , which we haveby generation from our parents ; The spirituall body , is that which is la●… 〈◊〉 so by Christ ▪ 〈◊〉 when we are first estated in grace in this world ; but the bodies of the e●…ect shall be ma●…e so when they ●…scend into heaven ; for this corruptible body of flesh and bloud , cannot inherit the Kingdome of heaven . When the elect dye , their naturall bodies are as seed ●…wn in the ground , but at the resurrection they shall be raised in their spirituall bo●…es , without 〈◊〉 imperfections or any deformity ▪ they shall hav●… their sen●… made pure , and be rais●…d with an heavenly and spirituall bod●… ; c●…pable of inheriting heaven , and ●…ith Christ shall as●…d to i●…mortal joy to all Eternity . Every part that is in 〈◊〉 bodie o●… Gods Elect , shall r●…se without all deformity 〈◊〉 superfluity wha●…soever , as Augustine saith ; That the 〈◊〉 so often 〈◊〉 , and the 〈◊〉 so often paired , shall not with deformity come again ●…o their places , when the body riseth at the day of judgement ; and where the Lord saith , one haire of our head shall not p●…sh , it is not s●…oken of the length of our hairs , but of the number of them ; for all the hairs of our head are numbred . The age and quantity of the bodies , when they shall rise again , saith Austine , shall be in that measure , in the measure of perfect state of youth , even in the measure of the age of the ful●…sse of Christ ; that is , the age to which Christ came ; All shall rise again ( as the 〈◊〉 have written ) in the age in which Christ dyed and rose again , in 〈◊〉 ●…oever they die . CHAP. XVII . 〈◊〉 of Hell . HEll signifieth a Pit , a grave , death it se●… , the sta●…e of the dead , hell , and the place of the damned spirits . 1. Hell signifieth a grave , having relation to the body . 2. Hell signifieth the horrible dismaying of the minde , and feeling of the wrath of God ; with a taste ( as it were ) of the feeling of the infernall paines for sin , having relation to the minde . 3. Hell signifieth the place of the damned spirits , having relation to soul and body . Concerning the locall place of the damned , it is farre from heaven ; a place where is nothing but horrour and misery , but whether it be on the earth , in the earth , in the ayre , or any other place , it is not revealed ; therefore I shall answer with Socrates , who being demanded of a certain person ▪ what was done in hell ? deri●…ing the curiositie of the question , he answered , that he never went thither , nor communed with any that returned from thence . CHAP. XVIII . Treateth of Heaven . THe Scholasticall Divines do say , that Heaven is taken three manner of wayes ; 1. It signifieth those things that be under the soul . 2. Those things that be in the soul . 3. Those things that be above the soul . 1. Those things that be under the soul , are such things as the corporall eyes behold beyond , or above the faculty of nature ; that is to be alienated from the corporall sences : As 〈◊〉 was when he saw theDan ▪ 5 ▪ ●…and writing upon the wall . This is the first Heaven . 2. Those things that be in the soul , are such things as cause the soul to be list up , and taken by imagination or spirit , to know or see any thing supernaturally ; As Peter was wrapt and taken , when he saw the sheet sent sent down from heaven . This is to be wrapt and taken unto the second Heaven . 3 Those things that be above the soul , are such things as are intelligible ; and the nature of them not to be understod , by any sence or phantasie , when they are , or have been seen , and thus Paul was rapt , and taken unto the third heaven , because he was so alienated from his sences , and so inhansed above all Corporall th●…ngs and visions , that he saw things Intelligible , simply , purely and plainly , even after that manner as the Angels , and the souls separated from the bodie do see , 〈◊〉 ( that which is more ) did see God by Essence , as Austin doth expressely write : to avoide curiosity . In a word ( and so to conclude ) Christ saith to his Disciples ; Let not your hearts be troubled : ye beleeve in God , beleeve , also in ●…e , in my Fathers house are many dwelling places , if it were not so , I would have told you I go to prepare a place for you ; and though I go to prepare a place for you I will come again , & receive you unto my self , that where I am there may ye be also . Therfore instead of curios●…y , let us rather labour to be Christs Disciples , that these promises may belong to us , that so we may not bee too curious to search for the shadow , but may finde Christ Jesus the Life , the Truth , and the Way : and by him salvation . To whom with the Father , and the holy Ghost , be all honour , and glory fo●… ever , Amen . FINIS ▪ Notes, typically marginal, from the original text Notes for div A67203e-670 a Pithagoras . 〈◊〉 Alley . ●…s . 13. ●…aelec . 2●… ●…actanti . opifi●…ia ●…ei . Argu. Example . Luk. 16. Luke . 23. Apo. 6. Augustin . de quanti●…at . animae . cap. 1. Argu. Cassiod●… Austine ▪ Exampl●… Gen. 2. 7 1 Cor. 1●… 4●… Gen. 35. ●… Argume●… D. Wille●… Synops. ●…b . 12 ▪ 9. ●…l . 12. 17. ●…le . 12 ▪ 7. ●…lato . ●…rigen . 〈◊〉 , ●…anichies , riscilians . ●…ertullian , 〈◊〉 ▪ West-Church . H●…erome ▪ B ▪ Alley , Prael . 2. 〈◊〉 the soul . Resp. 3. Psal. 33. 1 Iob 10. Argument . Conclus●…on . De natur●… grat . co●… pelag. l●… 3. c. 10. ●… . Wille●… . ●…nops . ●…l . 864. ●…lat . 15. 18. ●… . VVillet , ●…l . 1107. ●…imile . Rom. 6. 2 ▪ Argum Ephes. 1●… Objctio Answer D. Will●… originall sin quest . ●…ohn 29. 22. ●…sal . 73. 21. ●…he cause ●…f ioy ●…r Griefe . Pet. 1. 1. 10. 26. 15. Deut. 31. 12 Ro●… . 2. 15. 1 Example . 2 Example . 3 Example . Psal. 32. 10. 1 Tim. 6. 19. 1 Example . 2 Example . 3 Example . Conclusion . B. Alley on the Triaity . praecel . 3. Acts. 8. 33. Iob. 23. 2 Cor. 7. 15. Isa. 26. 8. Math. 18. 14. 2 Cor. 7. 7. 1 Cor. 1 5 2 Isa. 59. 8. 2 Pet 2. 12 , 13 , 14. Collo . 3. 2 , 3 , 6. Ephes. 2. 3. Psal. 37. 4 11. 2 Chron. 29. 3. Isa 11 10. 1 Cor. 3. 16 Gal 4. 7. Iren●… Sad . 1 Cor. 13. Luke 23. 43 1 Cor. 15. Eccle. 12. 7. Luke . 16. Policarpus . Eclesia●… ▪ hist. l. 4. Rom. 8. 10. Raba●…s . Ar. Bis. of Magun . Bellarmin . Deut. 18. Esay 8. Luk. 16. Objection 1 Sam. 28. Answer . On Matth. B. Allemi●…el . on apparition . Obiection Iohn 11. Answer . Lib ▪ de anima . Galen l. de facultat natural . p. Lowe . discourse . Lowe p. 2●… Andreas d●… lortaine . Democritus , and other philosephers have pu●… out their eyes , to the end their understrnding might be more cleer . Aristole . Hipocrates . Epist. 6. Galen . 2. de sum . caus. c. 5. method . ●… . H●…nricus Ranzaurus , de cons. Vale●…ud . Example . a Aristole reporteth such a vvoman so died . b A writer of playes , who because he overcame one in dispute fell in to such an extratordinary ioy , that he died vvith the passion thereof ! V●…lerius Maximus , VVriteth of two women , Chilon , and Diogora , vvho died for ioy , for th●… the happy returne of their sons from the VVarres , who had overcome their enemies , lib. 9. chap. 12. Gallius reporteth of one Diogoras , vvho vvhen he did see his 3. som crowned at Olimpus , for their vertue , died for ioy , embracing them in the presence of the whole people . Hen. Ram . de consualetud . We have many examples , hereof daily . Cornelius Agrippa de ●…accul . philosilius c. 63. * Divers learned men do affitme , that men have growen white in 25. yeers , only by the aprehension , and fear of death . Antonius Beneven . writeth , of a body that dyeth for feare , by seeing a vision , as he thought , of two men , clad in black , when he was going to Schole , the which boy , through the extreame passion of fear , died eight dayes after about the same time , De abditis mor. causis . Or an ardent heate , or ebullation of blood , in the heart , with desire of of revenge . Plinie telleth that one Diodorus , Profesor of Dialectick●… , having ●…●…uestion propounded unto him , and not answering as he should , died for shame . Valer●…us Maximus reporteth , that Homer died for ●…ame because he could not answer a question propounded to him by ce●…ain Fishers . Lovve . Rom. 8. Not the mind which is of the faculty of the soul , but that which is of the bodie . Luke 5. 21. 1. Cor. 2. ●… . Vers. 9. Rom 8. ●… . Rom. 8. 5. Example . Gal. 5. 17. 2 Cor. 10. Example . 1 Cor. 15. 44 〈…〉 〈…〉 〈…〉 De civitate Dei , lib 〈…〉 Luk. 21.18 Math. 10 . 3●… 〈…〉 Master of 〈◊〉 B. Alle●… 〈◊〉 on Hell Ionah . 3 Psal. 11●… Iames 3. ●… Psal. 4. 17. Math. 10. 28 Luk. 10. 15. Pro ▪ 27. 20 ▪ Mark . 8. 12. Objction . Socrates . B. Alle ▪ Misc. coeli . Act. 10. 2 Cor. ●…2 . 2. 〈◊〉 〈◊〉 . 1●… 〈◊〉 . 14. 
A37239	----	The original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by Sir John Davies ... ; with a prefatory account concerning the author and poem. Nosce teipsum Davies, John, Sir, 1569-1626. 1697 Approx. 156 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A37239 Wing D405 ESTC R14959 11846407 ocm 11846407 49848 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37239) Transcribed from: (Early English Books Online ; image set 49848) Images scanned from microfilm: (Early English books, 1641-1700 ; 24:19) The original, nature, and immortality of the soul a poem : with an introduction concerning humane knowledge / written by Sir John Davies ... ; with a prefatory account concerning the author and poem. Nosce teipsum Davies, John, Sir, 1569-1626. Tate, Nahum, 1652-1715. [32], 108 p. Printed for W. Rogers ..., London : 1697. Epistle dedicatory signed by the editor: N. Tate. Originally published in 1599 with title: Nosce teipsum. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul. Immortality. 2005-06 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Andrew Kuster Sampled and proofread 2005-07 Andrew Kuster Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Original , Nature , and Immortality OF THE SOUL . THE Original , Nature , and Immortality OF THE SOUL . A POEM . With an Introduction concerning Humane Knowledge . Written by Sir JOHN DAVIES , Attorney-General to Q. Elizabeth . With a Prefatory Account concerning the Author and Poem . LONDON : Printed for W. Rogers , at the Sun against St. Dunstan's Church in Fleet street . 1697. To His EXCELLENCY The Right Honourable CHARLES , Earl of Dorset and Middlesex , One of the Lords Justices of England , Knight of the Most Noble Order of the Garter , &c. MY LORD , I Was oblig'd to Your Lordship for the first sight I had of this Poem ; Your Lordship was then pleas'd to express some Commendation of it . Since that time I have waited an Opportunity of getting it Publish'd in a more convenient and portable Volume ; the Subject-matter being of that Importance to every Person , as requir'd its being made a Manual for People to carry about them . Nor can my Pains and Care herein be unacceptable to Your Lordship , who are not only the Patron of the Muses , but of Publick Good in all kinds . The Book has a just Claim to Your Lordship's Protection , both for the Solidity of Judgment , and extraordinary Genius that appear in it . 'T is the Portraicture of a Humane Soul in the Perfection of its Faculties and Operations ( so far as its present State is capable of , ) which naturally directed me where I ought to present it . But as Justice engag'd me in this Address , I must upon all Occasions confess my Obligations to Your Lordship , and particularly for placing me in His Majesty's Service ; a Favour which I had not the Presumption to seek . I was conscious how short I came of my Predecessors in Performances of Wit and Diversion ; and therefore , as the best means I had of justifying Your Lordship's Kindness , employ'd my Self in publishing such Poems as might be useful in promoting Religion and Morality . But how little I have consulted my immediate Interest in so doing , I am severely sensible . I engaged in the Service of the Temple at my own Expence , while Others made their profitable Markets on the Stage . This , I confess , may seem improper in a Dedication , especially where I have so large a Field of Panegyrick before me . But Your Lordship's Character , by Consent of Mankind , is above all our Encomiums ; and Persons of greatest Worth and Accomplishments are always least fond of their own Praises . I shall therefore only mention the business of my present Waiting on Your Lordship . I have here got a useful Poem Reprinted , and beg to have it Recommended to every Body's perusal by Your Lordship's Acceptance of it ; desiring only from its Readers the same Candour Your Lordship has been pleas'd to use , in making some Allowances for the time in which it was written . Nor will the Author often have Occasion for Favour ; in the main he will need only to have Justice done him . But I will not forestal the business of the ensuing Preface , written by an Ingenious and Learned Divine ; who has both done Right to the great Manes of the Author , and made some Amends for this Unpolish'd Address from me , who am only Ambitious of professing my self with utmost Zeal and Gratitude , MY LORD , Your LORDSHIP 's Most Humble , most Oblig'd and Devoted Servant , N. TATE . PREFACE TO Sir John Davies's Poem . THERE is a natural Love and Fondness in English-men for whatever was done in the Reign of Q. Elizabeth ; we look upon her Time as our Golden Age ; and the Great Men who lived in it , as our chiefest Hero's of Virtue , and greatest Examples of Wisdom , Courage , Integrity and Learning . Among many others , the Author of this Poem merits a lasting Honour ; for , as he was a most Eloquent Lawyer , so , in the Composition of this Piece , we admire him for a good Poet , and exact Philosopher . 'T is not Rhyming that makes a Poet , but the true and impartial representing of Virtue and Vice , so as to instruct Mankind in Matters of greatest Importance . And this Observation has been made of our Countrymen , That Sir John Suckling wrote in the most Courtly and Gentleman-like Style ; Waller in the most sweet and flowing Numbers ; Denham with the most Accurate Judgment and Correctness ; Cowley with Pleasing Softness , and Plenty of Imagination : None ever utter'd more Divine Thoughts than Mr. Herbert ; none more Philosophical than Sir John Davies . His Thoughts are moulded into easie and significant Words ; his Rhymes never mislead the Sense , but are led and govern'd by it : So that in reading such Useful Performances , the Wit of Mankind may be refin'd from its Dross , their Memories furnish'd with the best Notions , their Judgments strengthen'd , and their Conceptions enlarg'd , by which means their Mind will be rais'd to the most perfect Ideas it is capable of in this Degenerate State. But as others have labour'd to carry out our Thoughts , and to entertain them with all manner of Delights Abroad ; 'T is the peculiar Character of this Author , that he has taught us ( with Antoninus ) to meditate upon our selves ; that he has disclos'd to us greater Secrets at Home ; Self-Reflection being the only Way to Valuable and True Knowledge , which consists in that rare Science of a Man's Self , which the Moral Philosopher loses in a Crowd of Definitions , Divisions and Distinctions : The Historian cannot find it amongst all his Musty Records , being far better acquainted with the Transactions of a 1000 years past , than with the present Age , or with Himself : The Writer of Fables and Romances wanders from it , in following the Delusions of a Wild Fancy , Chimera's and Fictions that do not only exceed the Works , but also the Possibility of Nature . Whereas the Resemblance of Truth is the utmost Limit of Poetical Liberty , which our Author has very religiously observ'd ; for he has not only placed and connected together the most Amiable Images of all those Powers that are in our Souls , but he has furnish'd and squar'd his Matter like a True Philosopher ; that is , he has made both Body and Soul , Colour and Shadow of his Poem out of the Store-house of his own Mind , which gives the whole Work a Real and Natural Beauty ; when that which is borrow'd out of Books ( the Boxes of Counterfeit Complexion ) shews Well or Ill as it has more or less Likeness to the Natural . But our Author is beholding to none but Himself ; and by knowing himself thoroughly , he has arriv'd to know much ; which appears in his admirable Variety of well-chosen Metaphors and Similitudes that cannot be found within the compass of a narrow Knowledge . For this reason the Poem , on account of its intrinsick Worth , would be as lasting as the Iliad , or the Aeneid , if the Language 't is wrote in were as Immutable as that of the Greeks and Romans . Now it wou'd be of great benefit to the Beau's of our Age to carry this Glass in their Pocket , whereby they might learn to Think , rather than Dress well : It would be of use also to the Wits and Virtuoso's to carry this Antidote about them against the Poyson they have suck'd in from Lucretius or Hobbs . This would acquaint them with some Principles of Religion ; for in Old Times the Poets were their Divines , and exercised a kind of Spiritual Authority amongst the People . Verse in those Days was the Sacred Stile , the Stile of Oracles and Laws . The Vows and Thanks of the People were recommended to their Gods in Songs and Hymns . Why may they not retain this Privilege ? for if Prose should contend with Verse , 't would be upon unequal Terms , and ( as it were ) on Foot against the Wings of Pegasus . With what Delight are we touch'd in hearing the Stories of Hercules , Achilles , Cyrus , and Aeneas ? Because in their Characters we have Wisdom , Honour , Fortitude , and Justice , set before our Eyes . 'T was Plato's Opinion , That if a Man cou'd see Virtue , he wou'd be strangely enamour'd on her Person . Which is the Reason why Horace and Virgil have continued so long in Reputation , because they have Drawn her in all the Charms of Poetry . No Man is so senseless of Rational Impressions , as not to be wonderfully affected with the Pastorals of the Ancients , when under the Stories of Wolves and Sheep , they describe the Misery of People under Hard Masters , and their Happiness under Good. So the bitter but wholsome lambick was wont to make Villany blush ; the Satyr incited Men to laugh at Folly ; the Comedian chastised the Common Errors of Life ; and the Tragedian made Kings afraid to be Tyrants , and Tyrants to be their own Tormentors . Wherefore , as Sir Philip Sidney said of Chaucer , That he knew not which he should most wonder at , either that He in his dark Time should see so distinctly , or that We in this clear Age should go so stumblingly after him ; so may we marvel at and bewail the low Condition of Poetry now , when in our Plays scarce any one Rule of Decorum is observed , but in the space of two Hours and an half we pass through all the Fits of Bethlem ; in one Scene we are all in Mirth , in the next we are sunk into Sadness ; whilst even the most labour'd Parts are commonly starv'd for want of Thought , a confused heap of Words , and empty Sound of Rhyme . This very Consideration should advance the Esteem of the following Poem , wherein are represented the various Movements of the Mind ; at which we are as much transported as with the most excellent Scenes of Passion in Shakespear , or Fletcher : For in this , as in a Mirrour ( that will not Flatter ) we see how the Soul Arbitrates in the Understanding upon the various Reports of Sense , and all the Changes of Imagination : How compliant the Will is to her Dictates , and obeys her as a Queen does her King. At the same time acknowledging a Subjection , and yet retaining a Majesty . How the Passions more at her Command , like a well-disciplined Army ; from which regular Composure of the Faculties , all operating in their proper Time and Place , there arises a Complacency upon the whole Soul , that infinitely transcends all other Pleasures . What deep Philosophy is this ! to discover the Process of God's Art in fashioning the Soul of Man after his own Image ; by remarking how one part moves another , and how those Motions are vary'd by several positions of each Part , from the first Springs and Plummets , to the very Hand that points out the visible and last Effects . What Eloquence and Force of Wit to convey these profound Speculations in the easiest Language , expressed in Words so vulgarly received , that they are understood by the meanest Capacities . For the Poet takes care in every Line to satisfy the Understandings of Mankind : He follows Step by Step the workings of the Mind from the first Strokes of Sense , then of Fancy , afterwards of Judgment , into the Principles both of Natural and Supernatural Motives : Hereby the Soul is made intelligible , which comprehends all things besides ; the boundless Tracks of Sea and Land , and the vaster Spaces of Heaven ; that Vital Principle of Action , which has always been busied in Enquiries abroad , is now made known to its self ; insomuch that we may find out what we our selves are , from whence we came , and whither we must go ; we may perceive what noble Guests those are , which we lodge in our Bosoms , which are nearer to us than all other things , and yet nothing further from our Acquaintance . But here all the Labyrinths and Windings of the Humane Frame are laid open : 'T is seen by what Pullies and Wheels the Work is carry'd on , as plainly as if a Window were opened into our Breast : For it is the Work of God alone to create a Mind . — The next to this is to shew how its Operations are perform'd . UPON THE Present Corrupted State OF POETRY . IN happy Ages past , when Justice reign'd , The Muses too their Dignity maintain'd ; Were only then in Shrines and Temples found , With Innocence instead of Lawrel crown'd ; Anthems and Hallelujahs did resound . In these Seraphick Tasks their hours they pass'd , Pious as Sybil's , and as Vestals , chast They justly then were stil'd the Sacred Nine , Nor were the Heav'n-born Graces more Divine . Like them with Heav'n they did Alliance claim , And wisest Kings their Votaries became : Who , though by Art and Nature form'd to Reign , Their Homage paid amongst the Muses Train : They thought Extent of Empire less Renown , And priz'd their Poet's Wreath above their Prince's Crown . Heav'ns Praise was then the only Theme of Verse , Which Kings of Earth were honour'd to rehearse . Their Songs did then fair Salem's Temple fill , And Sion was the Muses Sacred Hill. At length , transplanted from the Holy Land , To Pagan Regions pass'd the Sacred Band ; In Greece they settled , but with lessen'd Grace , And chang'd their Manners as they chang'd their Place . Here Poetry , beginning to decline , First mingled Humane Praises with Divine . Yet still they sung alone some Worthy's Name , And only gave restoring Hero's Fame . But grew at last a mercenary Trade , The gift of heav'n the price of Gold was made . Brib'd Poets with Encomiums did pursue The worst of Men , and prais'd their Vices too . They gave destroying Tyrants most Applause , Who shed most Blood , regardless of their Cause . If meerly to Destroy can merit Fame ; Famines and Plauges the larger Trophies claim . But this and worse , with our licentious Times Compar'd , in Poets were but Venial Crimes . That Poetry which did at first inspire Coelestial Rapture , and Seraphick Fire , Her Talent in Hell's Service now employs , The Prostitute and Bawd of Sensual Joys . On Mischief's side engages all her Charms , Against Religion her Offensive Arms : Whilst Lust , Extortion , Sacrilege pass free , She points her Satyr , Virtue , against Thee , And turns on Heav'n its own Artillery . But Wit 's fair Stream when from its genuine Course Constrain'd , runs muddy and with lessen'd Force . Our Poets , when Deserters they became To Virtue 's Cause , declin'd as much in Fame . That Curse was on the lewd Apostates sent , Who , as they grew Debauch'd , grew Impotent . Wit 's short-liv'd Off-springs in our later Times Confess too plain their vicious Parents Crimes . No Spencer's Strength , or Davies , who sustain'd Wit 's Empire when Divine Eliza reign'd . But sure , when Foreign Toils will time allow Our Age's Hydra-Vices to subdue , Victorious William's Piety will chase From these infested Realms th' Infernal Race ; And , when Alarms of War are heard no more , With Europe's Peace the Muse's State restore . THE Author's Dedication TO Q. ELIZABETH . TO that clear Majesty , which in the North , Doth , like another Sun , in Glory rise , Which standeth fix'd , yet spreads her Heavenly Worth ; Load-stone to Hearts , and Load star to all Eyes . Like Heaven in All , like Earth in this alone , That though great States by her support do stand ; Yet she her self supported is of none , But by the Finger of the Almighty's Hand . To the divinest and the richest Mind , Both by Art's Purchase , and by Nature's Dower , That ever was from Heaven to Earth confin'd , To shew the utmost of a Creature 's Power : To that great Spring , which doth great Kingdom 's move ; The sacred Spring ' , whence Right and Honour streams , Distilling Virtue , shedding Peace and Love , In every Place , as Cynthia sheds her Beams : I offer up some Sparkles of that Fire , Whereby we reason , live , and move , and be , These Sparks by Nature evermore aspire , Which makes them now to such a Highness flee . Fair Soul , since to the fairest Body joyn'd , You give such lively Life , such quickning Power , And Influence of such Celestial Kind , As keeps it still in Youth's immortal Flower : As where the Sun is present all the Year , And never doth retire his golden Ray , Needs must the Spring be everlasting there , And every Season like the Month of May. O many , many Years may you remain A happy Angel to this happy Land : Long , long may you on Earth our Empress reign , E're you in Heaven a glorious Angel stand . Stay long ( sweet Spirit ) e're thou to Heaven depart , Who mak'st each Place a Heaven wherein thou art . Her MAJESTY' 's Devoted Subject and Servant , JOHN DAVIES . July 11. 1592. THE CONTENTS . THE Introduction to Humane Knowledge . Page 1 Of the Original , Nature , and Immortality of the Soul. 11 Sect. I. That the Soul is a Thing subsisting by its self and has proper Operations without the Body . 16 Sect. II. That the Soul is more than a Perfection , or Reflection of the Sense . 22 Sect. III. That the Soul is more than the Temperature of the Humours of the Body . 26 Sect. IV. That the Soul is a Spirit . 28 Sect. V. Erroneous Opinions of the Creation of Souls . 33 Sect. VI. That the Soul is not ex Traduce . 35 Sect. VII . Reasons drawn from Nature . 37 Sect. VIII . Reasons drawn from Divinity . 40 Sect. IX . Why the Soul is united to the Body . 48 Sect. X. In what Manner the Soul is united to the Body . 49 Sect. XI . How the Soul exercises her Powers in the Body . 51 Sect. XII . The Vegetative Power of the Soul. 52 Sect. XIII . The Power of Sense . 53 Sect. XIV . Seeing . 54 Sect. XV. Hearing . 56 Sect. XVI . Taste . 58 Sect XVII . Smelling . ibid. Sect. XVIII . Feeling . 59 Sect. XIX . Of the Imagination , or Common Sense . 60 Sect. XX. Fantasy . 61 Sect. XXI . Sensitive Memory . 62 Sect. XXII . The Passion of the Sense . 63 Sect. XXIII . Local Motion . 64 Sect. XXIV . The Intellectual Powers of the Soul. 65 Sect. XXV . Wit , Reason , Vnderstanding , Opinion , Judgment , Wisdom . 66 Sect. XXVI . Innate Ideas in the Soul. 67 Sect. XXVII . The Power of Will , and Relation between the Wit and Will. 68 Sect. XXVIII . The Intellectual Memory . 70 Sect. XXIX . The Dependency of the Soul's Faculties upon each Other . ibid. Sect. XXX . That the Soul is Immortal , proved by several Reasons . 73 Sect. XXXI . That the Soul cannot be destroy'd . 89 Sect. XXXII . Objections against the Immortality of the Soul , with their respective Answers . 92 Sect. XXXIII . Three Kinds of Life , answerable to the three Powers of the Soul. 105 Sect. XXXIV . The Conclusion . 106 THE Introduction . WHY did my Parents send me to the Schools , That I with Knowledge might enrich my Mind ? Since the Desire to know first made Men Fools , And did corrupt the Root of all Mankind : For when God's Hand had written in the Hearts Of Our first Parents all the Rules of Good ; So that their Skill infus'd surpass'd all Arts That ever were before , or since the Flood . And when their Reason's Eye was sharp and clear , And ( as an Eagle , can behold the Sun ) Could have approach'd th' Eternal Light as near As th' intellectual Angels could have done ; Ev'n then to them the Spirit of Lyes suggests , That they were blind , because they saw not Ill ; And breath'd into their incorrupted Breasts A curious Wish , which did corrupt their Will. From that same Ill they streight desir'd to know ; Which Ill , being nought but a Defect of Good , In all God's Works the Devil could not show , While Man , their Lord , in his Perfection stood . So that themselves were first to do the Ill , E'er they thereof the Knowledge could attain ; Like him that knew not Poison's power to kill , Until ( by tasting it ) himself was slain . Ev'n so , by tasting of that Fruit forbid , Where they sought Knowledge , they did Error find : Ill they desir'd to know , and Ill they did ; And to give Passion Eyes , made Reason blind . For then their Minds did first in Passion see Those wretched Shapes of Misery and Woe , Of Nakedness , of Shame , of Poverty , Which then their own Experience made them know . But then grew Reason dark , that she no more Could the fair Forms of Good and Truth discern : Batts they became , who Eagles were before ; And this they got by their Desire to learn. But we , their wretched Off-spring ! What do we ? Do not we still taste of the Fruit forbid , While with fond fruitless Curiosity , In Books prophane we seek for Knowledge hid ? What is this Knowledge , but the Sky stoll'n Fire , For which the Thief still chain'd in Ice doth sit ; And which the poor rude Satyr did admire , And needs would kiss , but burnt his Lips with it ? What is it , but the Cloud of empty Rain , Which , when Jove's Guest embrac'd , he Monsters got ? Or the false Pails , which oft being fill'd with pain , Receiv'd the Water , but retain'd it not ? In fine ; What is it , but the fiery Coach Which the Youth sought , and sought his Death withal ? Or the Boy 's Wings , which , when he did approach The Sun 's hot Beams , did melt and let him fall ? And yet , alas ! when all our Lamps are burn'd , Our Bodies wasted , and our Spirits spent ; When we have all the learned Volumes turn'd , Which yield Mens Wits both Help and Ornament ; What can we know , or what can we discern , When Error clouds the Windows of the Mind ? The divers Forms of things how can we learn , That have been ever from our Birth-day blind ? When Reason's Lamp , which ( like the Sun in Sky ) Throughout Man's little World her Beams did spread , Is now become a Sparkle , which doth lie Under the Ashes , half extinct and dead ; How can we hope that through the Eye and Ear , This dying Sparkle , in this cloudy place , Can recollect those Beams of Knowledge clear , Which were insus'd in the first Minds by Grace ? So might the Heir , whose Father hath , in Play , Wasted a thousand Pounds of ancient Rent , By painful earning of one Groat a Day , Hope to restore the Patrimony spent . The Wits that div'd most deep , and soar'd most high , Seeking Man's Powers , have found his Weakness " Skill comes so slow , and Life so fast doth fly ; ( such : " We learn so little , and forget so much . For this the wisest of all Moral Men Said , he knew nought , but that he nought did know . And the great mocking Master mock'd not then , When he said , Truth was buried here below . For how may we to Other Things attain , When none of us his own Soul understands ? For which the Devil mocks our curious Brain , When , Know thy Self , his Oracle commands . For why should we the busy Soul believe , When boldly she concludes of that and this ; When of her self she can no Judgment give , Nor how , nor whence , nor where , nor what she is ? All things without , which round about we see , We seek to know , and have therewith to do : But that whereby we reason , live and be , Within our selves , we Strangers are thereto . We seek to know the moving of each Sphere , And the strange Cause o' th' Ebbs and Floods of Nile ; But of that Clock which in our Breasts we bear , The subtile Motions we forget the while . We that acquaint our selves with ev'ry Zone , And pass the Tropicks , and behold each Pole ; When we come home , are to our selves unknown , And unacquainted still with our own Soul. We study Speech , but others we persuade ; We Leech-craft learn , but others cure with it : W'interpret Laws which other Men have made , But read not those which in our Hearts are writ . Is it because the Mind is like the Eye , Through which it gathers Knowledge by degrees ; Whose Rays reflect not , but spread outwardly ; Not seeing it self , when other things it sees ? No , doubtless ; for the Mind can backward cast upon her self , her understanding Light ; But she is so corrupt , and so defac'd , As her own Image doth her self afright . As is the Fable of the Lady fair , Which for her Lust was turn'd into a Cow ; When thirsty , to a Stream she did repair , And saw her self transform'd she wist not how ; At first she startles , then she stands amaz'd ; At last with Terrour she from thence doth fly , And loaths the wat'ry Glass wherein she gaz'd , And shuns it still , although for Thirst she die . Ev'n so Man's Soul , which did God's Image bear ; And was at first fair , good , and spotless pure ; Since with her Sins , her Beauties blotted were , Doth , of all Sights , her own Sight least endure : For ev'n at first Reflection she espies Such strange Chimera's , and such Monsters there ; Such Toys , such Anticks , and such Vanities , As she retires and shrinks for Shame and Fear . And as the Man loves least at Home to be , That hath a sluttish House , haunted with Sprites ; lights . So she , impatient her own Faults to see , Turns from her self , and in strange things de . For this ▪ few know themselves : For Merchants broke , View their Estate with Discontent and Pain ; And Seas as troubled , when they do revoke Their slowing Waves into themselves again . And while the Face of outward things we find Pleasing and fair , agreeable and sweet , These things transport , and carry out the Mind , That with her self , the Mind can never meet . Yet if Affliction once her Wars begin , And threat the feebler Sense with Sword and Fire , The Mind contracts her self , and shrinketh in , And to her self she gladly doth retire ; As Spiders touch'd , seek their Web's inmost part ; As Bees in Storms , back to their Hives return ; As Blood in danger , gathers to the Heart ; As Men seek Towns , when Foes the Country burn . If ought can teach us ought , Affliction 's Looks ( Making us pry into our selves so near ) Teach us to know our selves , beyond all Books , Or all the learned Schools that ever were . This Mistress lately pluck'd me by the Ear , And many a Golden Lesson hath me taught ; Hath made my Senses quick , and Reason clear ; Reform'd my Will , and rectify'd my Thought . So do the Winds and Thunders cleanse the Air : So working Seas settle and purge the Wine : So lopp'd and pruned Trees do flourish fair : So doth the Fire the drossy Gold refine . Neither Minerva , nor the learned Muse , Nor Rules of Art , nor Precepts of the Wise Could in my Brain those Beams of Skill infuse , As but ' the glance of this Dame's angry Eyes . She within Lists my ranging Mind hath brought , That now beyond my self I will not go ; My self am Centre of my circling Thought ; Only my self I study , learn and know . I know my Body 's of so frail a kind , As Force without , Fevers within can kill : I know the heavenly Nature of my Mind , But t is corrupted both in Wit and Will : I know my Soul hath power to know all things , Yet is she blind and ignorant in All : I know I 'm one of Nature's little Kings ; Yet to the least and vilest things am thrall : I know my Life 's a Pain , and but a Span : I know my Sense is mock'd in ev'ry thing : And to conclude , I know my self a Man ; Which is a proud , and yet a wretched thing . OF THE Original , Nature and Immortality OF THE SOUL . THE Lights of Heav'n ( which are the World 's fair Eyes ) Look down into the World , the World to see ; And as they turn , or wander in the Skies , Survey all things that on the Centre be . And yet the Lights which in my Tower do shine , Mine Eyes , which view all Objects nigh and far , Look not into this little World of mine , Nor see my Face , wherein they fixed are . Since Nature fails us in no needful thing , Why want I Means my inward Self to see ? Which Sight the Knowledge of my self might bring , Which to true Wisdom is the first Degree . That Pow'r which gave me Eyes the World to view , To view my self infus'd an inward Light , Whereby my Soul , as by a Mirror true , Of her own Form may take a perfect Sight . But as the sharpest Eye discerneth nought , Except the Sun-beams in the Air do shine ; So the best Soul , with her reflecting Thought , Sees not her self , without some Light Divine . O Light , which mak'st the Light which makes the Day ! Which sett'st the Eye without , and Mind within ; Lighten my Spirit with one clear heavenly Ray , Which now to view it Self doth first begin . For her true Form , how can my Spark discern , Which , dim by Nature , Art did never clear ? When the great Wits , from whom all Skill we learn , Are ignorant both what she is , and where . One thinks the Soul is Air ; another , Fire ; Another , Blood diffus'd about the Heart ; Another saith , the Elements conspire , And to her Essence Each doth give a part . Musicians think our Souls are Harmonies ; Physicians hold , that they Complexion 's be ; Epicures make them Swarms of Atomies , Which do by chance into our Bodies flee . Some think one gen'ral Soul fill's ev'ry Brain , As the bright Sun sheds Light in ev'ry Star ; And others think the Name of Soul is vain , And that we only well mix'd Bodies are . In Judgment of her Substance thus they vary , And vary thus in Judgment of her Seat ; For some her Chair up to the Brain do carry , Some sink it down into the Stomach's Heat . Some place it in the Root of Life , the Heart ; Some in the Liver , Fountain of the Veins : Some say , She 's all in all , and all in ev'ry part : Some say , she 's not contain'd , but all contains . Thus these great Clerks their little Wisdom show , While with their Doctrines they at Hazard play ; Tossing their light Opinions to and fro , To mock the Lewd , as learn'd in This as They. For no craz'd Brain could ever yet propound , Touching the Soul , so vain and fond a Thought ; But some among these Masters have been found , Which in their Schools the self-same thing have taught . God only wise , to punish Pride of Wit , Among Men's Wits hath this Confusion wrought ; As the proud Tow'r , whose Points the Clouds did hit , By Tongues Confusion was to ruin brought . But ( Thou ) which didst Man 's Soul of Nothing make , And when to Nothing it was fall'n again , " To make it new , the Form of Man didst take ; " And God with God , becam'st a Man with Men. Thou that hast fashion'd twice this Soul of ours , So that she is by double Title thine , Thou only know'st her Nature , and her Pow'rs ; Her subtile Form , thou only canst define . To judge her self , she must her self transcend , As greater Circles comprehend the less : But she wants Pow'r , her own Pow'rs to extend , As fetter'd Men cannot their Strength express . But thou bright Morning-Star , thou Rising - Sun , Which in these latter Times hast brought to Light Those Mysteries , that since the World begun , Lay hid in Darkness , and Eternal Night . Thou ( like the Sun ) dost , with an equal Ray , Into the Palace and the Cottage shine ; And shew'st the Soul both to the Clerk and Lay , By the clear Lamp of th' Oracle divine . This Lamp , through all the Regions of my Brain , Where my Soul sits , doth spread such Beams of Grace , As now , methinks , I do distinguish plain , Each subtile Line of her Immortal Face . The Soul a Substance and a Spirit is , Which God himself doth in the Body make , Which makes the Man , for every Man from this , The Nature of a Man , and Name doth take . And though this Spirit be to th' Body knit , As an apt Means her Pow'rs to exercise , Which are Life , Motion , Sense , and Will , and Wit ; Yet she survives , although the Body dies . SECT . I. That the Soul is a Thing subsisting by its self , and has proper Operations without the Body . SHE is a Substance , and a real Thing ; 1. Which hath its self an actual , working Might ; 2. Which neither from the Senses Power doth spring , 3. Nor from the Body's Humours temper'd right . She is a Vine , which doth no propping need , To make her spread her self , or spring upright . She is a Star , whose Beams do not proceed From any Sun , but from a Native Light. For when she sorts Things present with Things past , And thereby Things to come doth oft fore-see ; When she doth doubt at first , and chuse at last , These Acts her Own , without her Body be . When of the Dew , which th' Eye and Ear do take From Flow'rs abroad , and bring into the Brain , She doth within both Wax and Honey make : This Work is her's , this is her proper Pain . When she from sundry Acts , one Skill doth draw ; Gath'ring from divers Fights , one Art of War ; From many Cases like , one Rule of Law : These her Collections , not the Senses are . When in th' Effects she doth the Causes know ; And seeing the Stream thinks where the Spring doth ▪ rise ; And seeing the Branch , conceives the Root below : These things she views , without the Body's Eyes . When she , without a Pegasus , doth fly Swifter than Lightning's Fire , from East to West ; About the Centre , and above the Sky , She travels then , although the Body rest . When all her Works she formeth first within , Proportions them , and sees their perfect End , E'er she in Act doth any Part begin : What Instruments doth then the Body lend ? When without Hands she doth thus Castles build , Sees without Eyes , and without Feet doth run ; When she digests the World , yet is not fill'd : By her own Pow'rs these Miracles are done . When she defines , argues , divides , compounds , Considers Virtue , Vice , and general Things ; And marrying divers Principles and Grounds , Out of their Match , a true Conclusion brings . These Actions in her Closet , all alone , ( Retir'd within her self ) she doth fulfil ; Use of her Body's Organs she hath none , When she doth use the Pow'rs of Wit and Will. Yet in the Body's Prison so she lies , As through the Body's Windows she must look , Her divers Powers of Sense to exercise , By gath'ring Notes out of the World 's great Book Nor can her self discourse or judge of ought , But what the Sense collects , and home doth bring ; And yet the Pow'rs of her discoursing Thought , From these Collections , is a diverse Thing . For though our Eyes can nought but Colours see , Yet Colours give them not their Pow'r of Sight : So , though these Fruits of Sense her Objects be , Yet she discerns them by her proper Light. The Workman on his Stuff his Skill doth show , And yet the Stuff gives not the Man his Skill : Kings their Affairs do by their Servants know , But order them by their own Royal Will. So , though this cunning Mistress , and this Queen , Doth , as her Instruments , the Senses use , To know all things that are felt , heard , or seen ; Yet she her self doth only judge and chuse . Ev'n as a prudent Emperor , that reigns By Sovereign Title , over sundry Lands , Borrows , in mean Affairs , his Subjects Pains , Sees by their Eyes , and writeth by their Hands ; But Things of weight and consequence indeed , Himself doth in his Chamber them debate ; Where all his Counsellors he doth exceed , As far in Judgment , as he doth in State. Or as the Man whom Princes do advance , Upon their gracious Mercy-Seat to sit , Doth Common Things , of Course and Circumstance , To the Reports of common Men commit : But when the Cause it self must be decreed , Himself in Person , in his proper Court , To grave and solemn Hearing doth proceed , Of ev'ry Proof , and ev'ry By-Report . Then , like God's Angel , he pronounceth Right , And Milk and Honey from his Tongue doth flow : Happy are they that still are in his sight , To reap the Wisdom which his Lips do sow . Right so the Soul , which is a Lady free , And doth the Justice of her State maintain : Because the Senses ready Servants be , Attending nigh about her Court , the Brain ; By them the Forms of outward Things she learns , For they return into the Fantasie , Whatever each of them abroad discerns ; And there inrol it for the Mind to see . But when she sits to judge the Good and Ill , And to discern betwixt the False and True , She is not guided by the Senses Skill , But doth each thing in her own Mirror view . Then she the Senses checks , which oft do err , And ev'n against their false Reports decrees ; And oft she doth condemn what they prefer ; For with a Pow'r above the Sense , she sees . Therefore no Sense the precious Joys conceives , Which in her private Contemplations be ; For then the ravish'd Spirit th' Senses leaves , Hath her own Pow'rs , and proper Actions free . Her Harmonies are sweet , and full of Skill , When on the Body's Instruments she plays ; But the Proportions of the Wit and Will , Those sweet Accords are even th' Angels Lays . These Tunes of Reason are Amphion's Lyre , Wherewith he did the Thebane City found : These are the Notes wherewith the Heavenly Choir , The Praise of him which made the Heav'n , doth sound . Then her self-being Nature shines in This , That she performs her noblest Works alone : " The Work , the Touch-Stone of the Nature is ; And by their Operations , Things are known . SECT . II. That the Soul is more than a Perfection , or Reflection of the Sense . ARE they not senseless then , that think the Soul Nought but a fine Perfection of the Sense , Or of the Forms which Fancy doth inrol ; A quick Resulting , and a Consequence ? What is it then that doth the Sense accuse , Both of false Judgment , and fond Appetites ? What makes us do what Sense doth most refuse , Which oft in Torment of the Sense delights ? Sense thinks the Planets Spheres not much asunder : What tells us then their Distance is so far ? Sense thinks the Lightning born before the Thunder : What tells us then they both together are ? When Men seem Crows far off upon a Tow'r , Sense saith , they 're Crows : What makes us think them Men ? When we , in Agues , think all sweet things sowre , What makes us know our Tongue 's false Judgment then ? What Pow'r was that , whereby Medea saw , And well approv'd , and prais'd the better Course ; When her rebellious Sense did so withdraw Her feeble Pow'rs , that she pursu'd the worse ? Did Sense perswade Vlysses not to hear The Mermaid's Songs , which so his Men did please , That they were all perswaded , through the Ear , To quit the Ship , and leap into the Seas ? Could any Pow'r of Sense the Roman move , To burn his own Right Hand with Courage stout ? Could Sense make Marius sit unbound , and prove The cruel Lancing of the knotty Gout ? Doubtless , in Man there is a Nature found , Beside the Senses , and above them far ; " Though most Men being in sensual Pleasures drown'd . It seems their Souls but in their Senses are . If we had nought but Sense , then only they Should have sound Minds , which have their Senses sound : But Wisdom grows , when Senses do decay ; And Folly most in quickest Sense is found . If we had nought but Sense , each living Wight , Which we call Brute , would be more sharp than we ; As having Sense's apprehensive Might , In a more clear , and excellent Degree . But they do want that quick discoursing Pow'r , Which doth in us the erring Sense correct ; Therefore the Bee did suck the painted Flow'r , And Birds , of Grapes , the cunning Shadow peck'd . Sense outsides knows , the Soul through all things sees : Sense , Circumstance ; She doth the Substance view : Sense sees the Bark ; but she the Life of Trees : Sense hears the Sounds ; but she the Concords true . But why do I the Soul and Sense divide , When Sense is but a Pow'r , which she extends ; Which being in divers parts diversify'd , The divers Forms of Objects apprehends ? This Power spreads outward , but the Root doth grow In th' inward Soul , which only doth perceive ; For th' Eyes and Ears no more their Objects know , Than Glasses know what Faces they receive . For if we chance to fix our Thoughts elsewhere , Though our Eyes open be , we cannot see : And if one Pow'r did not both see and hear , Our Sights and Sounds would always double be . Then is the Soul a Nature , which contains The Pow'r of Sense , within a greater Pow'r ; Which doth employ and use the Sense's Pains , But sits and Rules within her private Bow'r . SECT . III. That the Soul is more than the Temperature of the Humours of the Body . IF she doth then the subtile Sense excel , How gross are they that drown her in the Blood ? Or in the Body's Humours temper'd well ; As if in them such high Perfection stood ? As if most Skill in that Musician were , Which had the best , and best tun'd Instrument ? As if the Pensil neat , and Colours clear , Had Pow'r to make the Painter excellent ? Why doth not Beauty then resine the Wit , And good Complexion rectify the Will ? Why doth not Health bring Wisdom still with it ? Why doth not Sickness make Men brutish still . Who can in Memory , or Wit , or Will , Or Air , or Fire , or Earth , or Water find ? What Alchymist can draw , with all his Skill , The Quintessence of these out of the Mind ? If th' Elements which have nor Life , nor Sense , Can breed in us so great a Pow'r as this , Why give they not themselves like Excellence , Or other things wherein their Mixture is ? If she were but the Body's Quality , Then would she be with it sick , maim'd and blind : But we perceive , where these Privations be , An healthy , perfect , and sharp sighted Mind . If she the Body's Nature did partake , Her Strength would with the Body's Strength decay : But when the Body's strongest Sinews slake , Then is the Soul most active , quick and gay . If she were but the Body's Accident , And her sole Being did in it subsist , As White in Snow , she might her self absent , And in the Body's Substance not be miss'd . But it on her , not she on it depends ; For she the Body doth sustain and cherish : Such secret Pow'rs of Life to it she lends , That when they fail , then doth the Body perish . Since then the Soul works by her self alone , Springs not from Sense , nor Humours well agreeing , Her Nature is peculiar , and her own ; She is a Substance , and a perfect Being . SECT . IV. That the Soul is a Spirit . BVT though this Substance be the Root of Sense , Sense knows her not , which doth but Bodies know : She is a Spirit , and Heav'nly Influence , Which from the Fountain of God's Spirit doth flow . She is a Spirit , yet not like Air , or Wind ; Nor like the Spirits about the Heart , or Brain ; Nor like those Spirits which Alchymists do find , When they in ev'ry thing seek Gold in vain . For she all Natures under Heav'n doth pass , Being like those Spirits , which God's bright Face do see ; Or like Himself , whose Image once she was , Though now ( alas ! ) she scarce his Shadow be . For of all Forms , she holds the first Degree , That are to gross , material Bodies knit ; Yet she her self is bodyless , and free ; And though confin'd , is almost infinite . Were she a Body , how could she remain Within this Body , which is less than she ? Or how could she the World 's great Shape contain , And in our narrow Breasts contained be ? All Bodies are confin'd within some place , But she all Place within her self confines . All Bodies have their Measure , and their Space ; But who can draw the Soul 's dimensive Lines ? No Body can at once two Forms admit , Except the one the other do deface ; But in the Soul ten thousand Forms do sit , And none intrudes into her Neighbour's Place . All Bodies are with other Bodies fill'd , But she receives both Heav'n and Earth together : Nor are their Forms by rash Encounter spill'd , For there they stand , and neither toucheth either . Nor can her wide Embracements filled be ; For they that most and greatest things embrace , Enlarge thereby their Mind's Capacity , As Streams enlarg'd , enlarge the Channel 's Space . All things receiv'd , do such Proportion take , As those things have , wherein they are receiv'd : So little Glasses little Faces make , And narrow Webs on narrow Frames are weav'd . Then what vast Body must we make the Mind , Wherein are Men , Beasts , Trees , Towns , Seas and Lands ; And yet each thing a proper Place doth find , And each thing in the true Proportion stands ? Doubtless , this could not be , but that she turns Bodies to Spirits , by Sublimation strange ; As Fire converts to Fire the things it burns ; As we our Meats into our Nature change . From their gross Matter she abstracts the Forms , And draws a kind of Quintessence from things ; Which to her proper Nature she transforms , To bear them light on her Celestial Wings . This doth she , when , from things particular , She doth abstract the universal Kinds , Which bodyless and immaterial are , And can be only lodg'd within our Minds . And thus , from divers Accidents and Acts , Which do within her Observation fall , She Goddesses , and Pow'rs divine abstracts ; As Nature , Fortune , and the Vertues all . Again ; How can she sev'ral Bodies know , If in her self a Body's Form she bear ? How can a Mirror sundry Faces show , If from all Shapes and Forms it be not clear ? Nor could we by our Eyes all Colours learn , Except our Eyes were of all Colours void ; Nor sundry Tastes can any Tongue discern , Which is with gross and bitter Humours cloy'd . Nor can a Man of Passions judge aright , Except his Mind be from all Passions free : Nor can a Judge his Office well acquit , If he possess'd of either Party be . If , lastly , this quick Pow'r a Body were , Were it as swift as is the Wind , or Fire , ( Whose Atoms do the One down side-ways bear , And th' Other make in Pyramids aspire ) Her nimble Body yet in time must move , And not in Instants through all places slide : But she is nigh and far , beneath , above , In point of Time , which Thought cannot divide : She 's sent as soon to China , as to Spain ; And thence returns , as soon as she is sent : She measures with one Time , and with one Pain , An Ell of Silk , and Heav'ns wide-spreading Tent. As then the Soul a Substance hath alone , Besides the Body , in which she is confin'd ; So hath she not a Body of her own , But is a Spirit , and immaterial Mind . Since Body and Soul have such Diversities , Well might we muse , how first their Match began ; But that we learn , that He that spread the Skies , And fix'd the Earth , first form'd the Soul in Man. This true Prometheus first made Man of Earth , And shed in him a Beam of Heav'nly Fire ; Now in their Mother's Wombs , before their Birth , Doth in all Sons of Men their Souls inspire . And as Minerva is in Fables said , From Jove , without a Mother , to proceed ; So our true Jove , without a Mother's Aid , Doth daily Millions of Minerva's breed . SECT . V. Erroneous Opinions of the Creation of Souls . THen neither from Eternity before , Nor from the Time , when Time 's first Point begun , Made he all Souls , which now he keeps in store ; Some in the Moon , and others in the Sun : Nor in a secret Cloyster doth he keep These Virgin-Spirits , until their Marriage-day ; Nor locks them up in Chambers , where they sleep , Till they awake within these Beds of Clay . Nor did he first a certain Number make , Infusing part in Beasts , and part in Men ; And , as unwilling further Pains to take , Would make no more than those he framed then . So that the Widow - Soul , her Body dying , Unto the next-born Body married was ; And so by often changing , and supplying , Mens Souls to Beasts , and Beasts to Men did pass . ( These Thoughts are fond ; for since the Bodies born Be more in number far , than those that die , Thousands must be abortive , and forlorn , E're others Deaths to them their Souls supply : ) But as God's Handmaid , Nature , doth create Bodies in time distinct , and Order due ; So God gives Souls the like successive Date , Which Himself makes , in Bodies formed new : Which Himself makes of no material thing ; For unto Angels he no Pow'r hath giv'n , Either to form the Shape , or Stuff to bring From Air , or Fire , or Substance of the Heav'n . Nor herein doth he Nature's Service use ; For though from Bodies , she can Bodies bring , Yet could she never Souls from Souls traduce , As Fire from Fire , or Light from Light doth spring . SECT . VI. That the Soul is not ex Traduce . ALas ! that some who were great Lights of old , And in their Hands the Lamp of God did bear ! Some Rev'rend Fathers did this Error hold , Having their Eyes dimm'd with religious Fear . Objection . For when ( say they ) by Rule of Faith we find , That ev'ry Soul , unto her Body knit , Brings from the Mother's Womb the Sin of kind , The Root of all the Ill she doth commit . How can we say that God the Soul doth make , But we must make him Author of her Sin ? Then from Man's Soul she doth Beginning take , Since in Man's Soul Corruption did begin . For if God make her first , he makes her ill , ( Which God forbid our Thoughts should yield unto ; ) Or makes the Body her fair Form to spill , Which , of it self , it had not Pow'r to do . Not Adam's Body , but his Soul did sin , And so her self unto Corruption brought ; But our poor Soul corrupted is within , Er'e she had sinn'd , either in Act , or Thought : And yet we see in her such Pow'rs Divine , As we could gladly think , from God she came : Fain would we make him Author of the Wine , If for the Dregs we could some other blame . Answer . Thus these good Men with holy Zeal were blind , When on the other part the Truth did shine ; Whereof we do clear Demonstrations find , By Light of Nature , and by Light Divine . None are so gross , as to contend for this , That Souls from Bodies may traduced be ; Between whose Natures no Proportion is , When Root and Branch in Nature still agree . But many subtile Wits have justify'd , That Souls from Souls spiritually may spring ; Which ( if the Nature of the Soul be try'd ) Will ev'n in Nature prove as gross a thing . SECT . VII . Reasons drawn from Nature . FOR all things made , are either made of nought , Or made of Stuff that ready made doth stand : Of nought no Creature ever formed ought , For that is proper to th' Almighty's Hand . If then the Soul another Soul do make , Because her Pow'r is kept within a Bound , She must some former Stuff , or Matter take : But in the Soul there is no Matter found . Then if her heav'nly Form do not agree With any Matter which the World contains , Then she of nothing must created be ; And to create , to God alone pertains . Again , if Souls do other Souls beget , 'T is by themselves , or by the Bodies Pow'r : If by themselves , what doth their Working let , But they might Souls engender ev'ry Hour ? If by the Body , how can Wit and Will Join with the Body only in this Act , Since when they do their other Works fulfil , They from the Body do themselves abstract ? Again , if Souls of Souls begotten were , Into each other they should change and move : And Change and Motion still Corruption bear ; How shall we then the Soul immortal prove ? If , lastly , Souls do Generation use , Then should they spread incorruptible Seed : What then becomes of that which they do lose , When th' Acts of Generation do not speed ? And though the Soul could cast spiritual Seed , Yet would she not , because she never dies ; For mortal things desire their Like to breed , That so they may their Kind immortalize . Therefore the Angels , Sons of God are nam'd , And marry not , nor are in Marriage giv'n : Their Spirits and ours are of one Substance fram'd , And have one Father , ev'n the Lord of Heaven ; Who would at first , that in each other thing , The Earth and Water living Souls should breed , But that Man's Soul , whom he would make their King , Should from himself immediately proceed . And when he took the Woman from Man's side , Doubtless himself inspir'd her Soul alone : For 't is not said , he did Man's Soul divide , But took Flesh of his Flesh , Bone of his Bone. Lastly , God being made Man , for Man's own sake , And being like Man in all , except in Sin , His Body from the Virgin 's Womb did take ; But all agree , God form'd his Soul within . Then is the Soul from God ; so Pagans say , Which saw by Nature's Light her heavenly Kind ; Naming her , Kin to God , and God's bright Ray , A Citizen of Heav'n , to Earth confin'd . But now I feel , they pluck me by the Ear , Whom my young Muse so boldly termed blind ; And crave more heav'nly Light , that Cloud to clear ; Which makes them think , God doth not make the Mind . SECT . VIII . Reasons from Divinity . GOd , doubtless , makes her , and doth make her good , And grafts her in the Body , there to spring ; Which , though it be corrupted Flesh and Blood , Can no way to the Soul Corruption bring : Yet is not God the Author of her Ill , Though Author of her Being , and being there : And if we dare to judge our Maker's Will , He can condemn us , and himself can clear . First , God from infinite Eternity Decreed , what hath been , is , or shall be done ; And was resolv'd , that ev'ry Man should be , And in his turn , his Race of Life should run : And so did purpose all the Souls to make , That ever have been made , or ever shall ; And that their Being they should only take In Humane Bodies , or not be at all . Was it then fit that such a weak Event ( Weakness it self , the Sin and Fall of Man ) His Counsel's Execution should prevent , Decreed and fix'd before the World began ? Or that one Penal Law by Adam broke , Should make God break his own Eternal Law ; The settled Order of the World revoke , And change all Forms of Things which he foresaw ? Could Eve's weak Hand , extended to the Tree , In sunder rend that Adamantine Chain , Whose golden Links , Effects and Causes be ; And which to God's own Chair doth fix'd remain ? O , Could we see how Cause from Cause doth spring ! How mutually they link'd , and folded are ! And hear how oft one disagreeing String The Harmony doth rather make , than marr ! And view at once , how Death by Sin is brought ; And how from Death , a better Life doth rise ! How This God's Justice , and his Mercy taught ! We this Decree would praise , as right and wise . But we that measure Times by First and Last , The sight of things successively do take , When God on all at once his View doth cast , And of all Times doth but one Instant make . All in Himself , as in a Glass , he sees ; For from him , by him , thrô him , all things be : His Sight is not discoursive , by degrees ; But seeing the whole , each single part doth see . He looks on Adam , as a Root , or Well ; And on his Heirs , as Branches , and as Streams : He sees all Men , as one Man , though they dwell In sundry Cities , and in sundry Realms . And as the Root and Branch are but one Tree , And Well and Stream do but one River make ; So , if the Root and Well corrupted be , The Stream and Branch the same Corruption take . So , when the Root and Fountain of Mankind Did draw Corruption , and God's Curse , by Sin ; This was a Charge , that all his Heirs did bind , And all his Off-spring grew corrupt therein . And as when th' Hand doth strike , the Man offends , ( For Part from whole , Law severs not in this ) So Adam's Sin to the whole Kind extends ; For all their Natures are but part of his . Therefore this Sin of Kind , not personal , But real , and hereditary was ; The Guilt thereof , and Punishment to all , By Course of Nature , and of Law doth pass . For as that easie Law was giv'n to all , To Ancestor and Heir , to First and Last ; So was the first Transgression general ; And all did pluck the Fruit , and all did taste . Of this we find some Foot-steps in our Law , Which doth her Root from God and Nature take ; Ten thousand Men she doth together draw , And of them all , one Corporation make : Yet these , and their Successors , are but one ; And if they gain , or lose their Liberties , They harm , or profit not themselves alone , But such as in succeeding Times shall rise . And so the Ancestor , and all his Heirs , Though they in number pass the Stars of Heav'n , Are still but one ; his Forfeitures are theirs , And unto them are his Advancements giv'n : His Civil Acts do bind and bar them all ; And as from Adam , all Corruption take , So , if the Father's Crime be capital , In all the Blood , Law doth Corruption make . Is it then just with us , to disinherit Th' unborn Nephews , for the Father's Fault ; And to advance again , for one Man's Merit , A thousand Heirs , that have deserved nought ? And is not God's Decree as just as ours , If he , for Adam's Sin , his Sons deprive Of all those native Virtues , and those Pow'rs , Which he to him , and to his Race did give ? For , What is this contagious Sin of Kind , But a Privation of that Grace within , And of that great rich Dowry of the Mind , Which all had had , but for the first Man's Sin ? If then a Man , on light Conditions , gain A great Estate , to him , and his , for ever ; If wilfully he forfeit it again , Who doth bemoan his Heir , or blame the Giver ? So , though God make the Soul good , rich and fair , Yet when her Form is to the Body knit , Which makes the Man , which Man is Adam's Heir , Justly forthwith he takes his Grace from it : And then the Soul , being first from Nothing brought , When God's Grace fails her , doth to Nothing fall ; And this declining Proneness unto Nought , Is ev'n that Sin that we are born withal . Yet not alone the first good Qualities , Which in the first Soul were , deprived are ; But in their place the contrary do rise , And real Spots of Sin her Beauty marr . Nor is it strange , that Adam's ill Desert Should be transferr'd unto his guilty Race , When Christ his Grace and Justice doth impart To Men unjust , and such as have no Grace . Lastly , The Soul were better so to be Born Slave to Sin , than not to be at all ; Since ( if she do believe ) one sets her free , That makes her mount the higher for her Fall. Yet this the curious Wits will not content ; They yet will know ( since God foresaw this Ill ) Why his high Providence did not prevent The Declination of the first Man's Will. If by his Word he had the Current stay'd Of Adam's Will , which was by Nature free , It had been One , as if his Word had said , I will henceforth , that Man no Man shall be . For what is Man without a moving Mind , Which hath a judging Wit , and chusing Will ? Now , if God's Pow'r should her Election bind , Her Motions then would cease , and stand all still . And why did God in Man this Soul infuse , But that he should his Maker know and love ? Now , if Love be compell'd , and cannot chuse , How can it grateful , or thank-worthy prove ? Love must free-hearted be , and voluntary ; And not inchanted , or by Fate constrain'd : Nor like that Love , which did Vlysses carry To Circe's Isle , with mighty Charms enchain'd . Besides , Were we unchangeable in Will , And of a Wit that nothing could mis deem ; Equal to God , whose Wisdom shineth still , And never errs , we might our selves esteem . So that if Man would be unvariable , He must be God , or like a Rock or Tree ; For ev'n the perfect Angels were not stable , But had a Fall more desperate than we . Then let us praise that Pow'r , which makes us be Men as we are , and rest contented so ; And knowing Man's Fall was Curiosity , Admire God's Counsels , which we cannot know . And let us know that God the Maker is Of all the Souls , in all the Men that be ; Yet their Corruption is no Fault of his , But the first Man's , that broke God's first Decree . SECT . IX . Why the Soul is united to the Body . THis Substance , and this Spirit , of God's own making , Is in the Body plac'd , and planted here , " That both of God , and of the World partaking , " Of all that is , Man might the Image bear . God first made Angels bodiless , pure Minds ; Then other things , which mindless Bodies be ; Last , he made Man , th' Horizon 'twixt both Kinds , In whom we do the World's Abridgment see . Besides , this World below did need one Wight , Which might thereof distinguish ev'ry part ; Make use thereof , and take therein delight ; And order things with Industry and Art : Which also God might in his Works admire , And here beneath yield him both Pray'r and Praise ; As there , above , the holy Angels Choir Doth spread his Glory forth with spiritual Lays . Lastly , The brute , unreasonable Wights , Did want a visible King , o're them to reign : And God himself thus to the World unites , That so the World might endless Bliss obtain . SECT . X. In what Manner the Soul is united to the Body . BVT how shall we this Vnion well express ? Nought ties the Soul , her Subtilty is such ; She moves the Body , which she doth possess ; Yet no part toucheth , but by Virtue 's Touch. Then dwells she not therein , as in a Tent ; Nor as a Pilot in his Ship doth sit ; Nor as the Spider in his Web is pent ; Nor as the Wax retains the Print in it ; Nor as a Vessel Water doth contain ; Nor as one Liquor in another shed ; Nor as the Heat doth in the Fire remain ; Nor as a Voice throughout the Air is spread : But as the fair and chearful Morning Light Doth here and there her Silver-Beams impart , And in an Instant doth her self unite To the transparent Air , in all , and ev'ry part : Still resting whole , when Blows the Air divide ; Abiding pure , when th' Air is most corrupted ; Throughout th' Air , her Beams dispersing wide ; And when the Air is toss'd , not interrupted : So doth the piercing Soul the Body fill , Being all in all , and all in part diffus'd ; Indivisible , incorruptible still ; Not forc'd , encounter'd , troubled , or confus'd . And as the Sun above the Light doth bring , Though we behold it in the Air below ; So from th' Eternal Light the Soul doth spring , Though in the Body she her Pow'rs do show . SECT . XI . How the Soul exercises her Powers in the Body . BVT as the World's Sun doth Effects beget Diff'rent , in divers places ev'ry Day ; Here Autumn's Temperature , there Summer's Heat ; Here flow'ry Spring-tide , and there Winter-Gray : Here Ev'n , there Morn ; here Noon , there Day , there Night , Melts Wax , dries Clay , makes Flow'rs , some quick , some dead ; Makes the Moor black , the European white ; Th' American tawny , and th' East-Indian red : So in our little World , this Soul of ours Being only one , and to one Body ty'd , Doth use , on divers Objects , divers Powers ; And so are her Effects diversify'd . SECT . XII . The Vegetative Power of the Soul. HER quick'ning Power in ev'ry living part , Doth as a Nurse , or as a Mother serve ; And doth employ her Oeconomick Art , And buisy Care , her Houshold to preserve . Here she attracts , and there she doth retain ; There she decocts , and doth the Food prepare ; There she distributes it to ev'ry Vein , There she expels what she may fitly spare . This Pow'r to Martha may compared be , Who buisy was , the Houshold-things to do : Or to a Dryas , living in a Tree ; For ev'n to Trees this Pow'r is proper too . And though the Soul may not this Pow'r extend Out of the Body , but still use it there ; She hath a Pow'r which she abroad doth send , Which views and searcheth all things ev'ry where . SECT . XIII . The Power of Sense . THis Pow'r is Sense , which from abroad doth bring The Colour , Taste , and Touch , and Scent , and Sound , The Quantity and Shape of ev'ry thing Within Earth's Centre , or Heav'n's Circle found . This Pow'r , in Parts made fit , fit Objects takes ; Yet not the Things , but Forms of Things receives ; As when a Seal in Wax Impression makes , The Print therein , but not it self , it leaves . And though things sensible be numberless , But only Five the Sense's Organs be ; And in those Five , all things their Forms express , Which we can touch , taste , feel , or hear , or see . These are the Windows , through the which she views The Light of Knowledge , which is Life's Load-Star : " And yet while she these Spectacles doth use , " Oft worldly Things seem greater than they are . SECT . XIV . Seeing . FIrst , The two Eyes , which have the Seeing Pow'r , Stand as one Watchman , Spy , or Sentinel , Being plac'd aloft , within the Head 's high Tow'r ; And though both see , yet both but one thing tell . These Mirrors take into their little Space , The Forms of Moon and Sun , and ev'ry Star , Of ev'ry body , and of ev'ry place , Which with the World 's wide Arms embraced are : Yet their best Object , and their noblest Use , Hereafter in another World will be , When God in them shall heav'nly Light infuse , That Face to Face they may their Maker see . Here are they Guides , which do the Body lead , Which else would stumble in Eternal Night : Here in this World they do much Knowledge read , And are the Casements which admit most Light : They are her farthest reaching Instrument , Yet they no Beams unto their Objects send ; But all the Rays are from their Objects sent , And in the Eyes with pointed Angles end . If th' Objects be far off , the Rays do meet In a sharp Point , and so things seem but small : If they be near , their Rays do spread and fleet , And make broad Points , that things seem great withal . Lastly , Nine things to Sight required are ; The Pow'r to see , the Light , the visible thing , Being not too small , too thin , too nigh , too far , Clear Space and Time , the Form distinct to bring . Thus see we how the Soul doth use the Eyes , As Instruments of her quick Pow'r of Sight : Hence doth th' Arts Optick , and fair Painting rise ; Painting , which doth all gentle Minds delight . SECT . XV. Hearing . NOW let us hear how she the Ears employs : Their Office is , the troubled Air to take ; Which in their Mazes forms a Sound or Noise , Whereof her self doth true Distinction make . These Wickets of the Soul are plac'd on high , Because all Sounds do lightly mount aloft ; And that they may not pierce too violently , They are delay'd with Turns and Windings oft . For should the Voice directly strike the Brain , It would astonish and confuse it much ; Therefore these Plaits and Folds the Sound restrain , That it the Organ may more gently touch . As Streams , which with their winding Banks do play , Stopp'd by their Creeks , run softly through the Plain : So in th' Ear 's Labyrinth the Voice doth stray , And doth with easy Motion touch the Brain . This is the slowest , yet the daintiest Sense ; For ev'n the Ears of such as have no Skill , Perceive a Discord , and conceive Offence ; And knowing not what 's good , yet find the Ill. And though this Sense first gentle Musick found , Her proper Object is the Speech of Men ; But that Speech chiefly which God's Harolds Sound , When their Tongues utter what his Spirit did pen. Our Eyes have Lids , our Ears still ope we see , Quickly to hear how ev'ry Tale is prov'd : Our Eyes still move , our Ears unmoved be ; That though we hear quick , we be not quickly mov'd . Thus by the Organs of the Eye and Ear , The Soul with Knowledge doth her self endue : " Thus she her Prison may with Pleasure bear , " Having such Prospects , all the World to view . These Conduit-pipes of Knowledge feed the Mind , But th' other three attend the Body still ; For by their Services the Soul doth find , What things are to the Body good or ill . SECT . XVI . Taste . THE Body's Life with Meats and Air is fed , Therefore the Soul doth use the Tasting Pow'r In Veins , which through the Tongue and Palate spread , Distinguish ev'ry Relish , Sweet , and Sow'r . This is the Body's Nurse ; but since Man's Wit Found th' Art of Cook'ry to delight his Sense , More Bodies are consum'd and kill'd with it , Than with the Sword , Famine , or Pestilence . SECT . XVII . Smelling . NExt , In the Nostrils she doth use the Smell : As God the Breath of Life in them did give ; So makes he now this Pow'r in them to dwell , To judge all Airs , whereby we breath and live . This Sense is also Mistress of an Art , Which to soft People sweet Perfumes doth sell ; Though this dear Art doth little Good impart , " Since They smell best , that do of nothing smell . And yet good Scents do purify the Brain , Awake the Fancy , and the Wits refine : Hence old Devotion , Incense did ordain , To make Men's Spirits more apt for Thoughts Divine . SECT . XVIII . Feeling . LAstly , The Feeling Pow'r , which is Life's Root , Through ev'ry living Part it self doth shed By Sinews , which extend from Head to Foot ; And like a Net , all o'er the Body spread . Much like a subtile Spider , which doth sit In middle of her Web , which spreadeth wide ; If ought do touch the utmost Thread of it , She feels it instantly on ev'ry side . By Touch , the first pure Qualities we learn , Which quicken all things , hot , cold , moist , and dry : By Touch , hard , soft , rough , smooth , we do discern : By Touch , sweet Pleasure , and sharp Pain we try . SECT . XIX . Of the Imagination , or Common Sense . THese are the outward Instruments of Sense ; These are the Guards which ev'ry thing must pass , E'er it approach the Mind's Intelligence , Or touch the Fantasy , Wit 's Looking-Glass . And yet these Porters , which all things admit , Themselves perceive not , nor discern the things : One common Pow'r doth in the Forehead sit , Which all their proper Forms together brings . For all those Nerves , which Spirits of Sense do bear , And to those outward Organs spreading go , United are , as in a Centre , there ; And there this Pow'r those sundry Forms doth know . Those outward Organs present things receive , This inward Sense doth absent things retain ; Yet strait transmits all Forms she doth perceive , Unto an higher Region of the Brain , SECT . XX. Fantasy . WHere Fantasy , near Hand maid to the Mind , Sits , and beholds , and doth discern them all ; Compounds in one , things diff'rent in their Kind ; Compares the Black and White , the Great and Small . Besides , those single Forms she doth esteem , And in her Ballance doth their Values try ; Wheresome things good , and some things ill do seem , And Neutral some , in her fantastick Eye . This buisy Pow'r is working Day and Night ; For when the outward Senses Rest do take , A thousand Dreams , fantastical and light , With flutt'ring Wings , do keep her still awake : SECT . XXI . Sensitive Memory . YET always all may not afore her be ; Successively she this and that intends ; Therefore such Forms as she doth cease to see , To Memory's large Volume she commends . This Ledger-Book lies in the Brain behind , Like Janus Eye , which in his Poll was set : The Lay-man's Tables , Store-house of the Mind ; Which doth remember much , and much forget . Here Sense's Apprehension End doth take ; As when a Stone is into Water cast , One Circle doth another Circle make , Till the last Circle touch the Bank at last . SECT . XXII . The Passion of the Sense . BUT though the Apprehensive Pow'r do pause , The Motive Vertue then begins to move ; Which in the Heart below doth Passions cause , Joy , Grief , and Fear , and Hope , and Hate , and Love. These Passions have a free commanding Might , And divers Actions in our Life do breed ; For all Acts done without true Reason's Light , Do from the Passion of the Sense proceed . But since the Brain doth lodge the Pow'rs of Sense , How makes it in the Heart those Passions spring ? The mutual Love , the kind Intelligence 'Twixt Heart and Brain , this Sympathy doth bring . From the kind Heat , which in the Heart doth reign , The Spirits of Life do their Beginning take ; These Spirits of Life ascending to the Brain , When they come there , the Spirits of Sense do make . These Spirits of Sense , in Fantasy's high Court , Judge of the Forms of Objects , ill or well ; And so they send a good or ill Report Down to the Heart , where all Affections dwell . If the Report be good , it causeth Love , And longing Hope , and well assured Joy : If it be ill , then doth it Hatred move , And trembling Fear , and vexing Griefs annoy . Yet were these natural Affections good , ( For they which want them , Blocks or Devils be ) If Reason in her first Perfection stood , That she might Nature's Passions rectify . SECT . XXIII . Local Motion . BEsides , another Motive-Power doth arise Out of the Heart , from whose pure Blood do spring The Vital Spirits ; which born in Arteries , Continual Motion to all Parts do bring . This makes the Pulses beat , and Lungs respire : This holds the Sinews like a Bridle 's Reins ; And makes the Body to advance , retire , To turn , or stop , as she them slacks , or strains . Thus the Soul tunes the Body's Instruments , These Harmonies she makes with Life and Sense ; The Organs fit are by the Body lent , But th' Actions flow from the Soul's Influence . SECT . XXIV . The Intellectual Powers of the Soul. BVT now I have a Will , yet want a Wit , T' express the working of the Wit and Will ; Which , though their Root be to the Body knit , Use not the Body , when they use their Skill . These Pow'rs the Nature of the Soul declare , For to Man's Soul these only proper be ; For on the Earth no other Wights there are That have these Heav'nly Pow'rs , but only we . SECT . XXV . Wit , Reason , Understanding , Opinion , Judgment , Wisdom . THE Wit , the Pupil of the Soul 's clear Eye , And in Man's World , the only shining Star , Look in the Mirror of the Fantasy , Where all the Gath'rings of the Senses are . From thence this Pow'r the Shapes of things abstracts , And them within her Passive Part receives , Which are enlightned by that part which Acts ; And so the Forms of single things perceives . But after , by discoursing to and fro , Anticipating , and comparing things , She doth all Vniversal Natures know , And all Effects into their Causes brings . When she rates things , and moves from Ground to Ground , The Name of Reason she obtains by this : But when by Reason she the Truth hath found , And standeth fix'd , she Vnderstanding is . When her Assent she lightly doth incline To either part , she his Opinion's Light : But when she doth by Principles define A certain Truth , she hath true Judgment 's Sight . And as from Senses , Reason's Work doth spring , So many Reasons Vnderstanding gain ; And many Vnderstandings , Knowledge bring , And by much Knowledge , Wisdom we obtain . So , many Stairs we must ascend upright , E're we attain to Wisdom's high Degree : So doth this Earth eclipse our Reason's Light , Which else ( in Instants ) would like Angels see . SECT . XXVI . Innate Ideas in the Soul. YEt hath the Soul a Dowry natural , And Sparks of Light , some common things to see ; Not being a Blank where Nought is writ at all , But what the Writer will , may written be . For Nature in Man's Heart her Laws doth pen , Prescribing Truth to Wit , and Good to Will ; Which do accuse , or else excuse all Men , For ev'ry Thought or Practice , good or ill : And yet these Sparks grow almost infinite , Making the World , and all therein , their Food ; As Fire so spreads , as no place holdeth it , Being nourish'd still with new Supplies of Wood. And though these Sparks were almost quench'd with Sin , Yet they whom that just One hath justify'd , Have them increas'd with heav'nly Light within ; And like the Widow's Oil , still multiply'd . SECT . XXVII . The Power of Will , and Relation between the Wit and Will. AND as this Wit should Goodness truly know , We have a Will , which that true Good should chuse , Tho Will do oft ( when Wit false Forms doth show ) Take Ill for Good , and Good for Ill refuse . Will puts in practice what the Wit deviseth : Will ever acts , and Wit contemplates still : And as from Wit , the Pow'r of Wisdom riseth , All other Virtues Daughters are of Will. Will is the Prince , and Wit the Counsellor , Which doth for common Good in Council sit ; And when Wit is resolv'd , Will lends her Power To execute what is advis'd by Wit. Wit is the Mind 's chief Judge , which doth controul Of Fancy's Court the Judgments false and vain : Will holds the Royal Scepter in the Soul , And on the Passions of the Heart doth reign . Will is as free as any Emperor , Nought can restrain her gentle-Liberty : No Tyrant , nor no Torment hath the pow'r To make us will , when we unwilling be . SECT . XXVIII . The Intellectual Memory . TO these high Pow'rs a Store-house doth pertain , Where they all Arts , and gen'ral Reasons lay ; Which in the Soul , ev'n after Death , remain , And no Lethaean Flood can wash away . SECT . XXIX . The Dependency of the Soul's Faculties upon each Other . THis is the Soul , and these her Virtues be ; Which , though they have their sundry proper Ends ▪ And one exceeds another in Degree , Yet each on other mutually depends . Our Wit is giv'n , Almighty God to know ; Our Will is giv'n to love him , being known : But God could not be known to us below , But by his Works , which through the Sense are shown . And as the Wit doth reap the Fruits of Sense , So doth the quick'ning Pow'r the Senses feed : Thus while they do their sundry Gifts dispence , " The Best the Service of the Least doth need . Ev'n so the King his Magistrates do serve , Yet Commons feed both Magistrates and King : The Common's Peace the Magistrates preserve , By borrow'd Pow'r , which from the Prince doth spring . The Quick'ning Power would be , and so would rest ; The Sense would not be only , but be well : But Wit 's Ambition longeth to the best , For it desires in endless Bliss to dwell . And these three Pow'rs ▪ three sorts of Men do make ; For some , like Plants , their Veins do only fill ; And some , like Beasts , their Senses pleasure take ; And some , like Angels , do contemplate still . Therefore the Fables turn'd some Men to Flow'rs , And others did with brutish Forms invest ; And did of others make Celestial Pow'rs , Like Angels , which still travel , yet still rest . Yet these three Pow'rs are not three Souls , but one ; As One and Two are both contain'd in Three ; Three being one Number by it self alone , A Shadow of the blessed Trinity . Oh! What is Man ( great Maker of Mankind ! ) That thou to him so great Respect dost bear ! That thou adorn'st him with so bright a Mind , Mak'st him a King , and ev'n an Angel's Peer ! Oh! What a lively Life , what heav'nly Pow'r , What spreading Virtue , what a sparkling Fire , How great , how plentiful , how rich a Dow'r Dost thou within this dying Flesh inspire ! Thou leav'st thy Print in other Works of thine ; But thy whole Image thou in Man hast writ : There cannot be a Creature more divine , Except ( like thee ) it should be infinite . But it exceeds Man's Thought , to think how high God hath rais'd Man , since God a Man became : The Angels do admire this Mystery , And are astonish'd when they view the same . Nor hath he giv'n these Blessings for a Day , Nor made them on the Body's Life depend : The Soul , though made in Time , survives for ay ; And though it hath Beginning , sees no End. SECT . XXX . That the Soul is Immortal , proved by several Reasons . HER only End , is Never ending Bliss ; Which is , the Eternal Face of GOD to see ; Who , Last of Ends , and First of Causes is : And to do this , she must Eternal be . How senseless then , and dead a Soul hath he , Which thinks his Soul doth with his Body dye : Or thinks not so , but so would have it be , That he might Sin with more Security ? For though these light and vicious Persons say , Our Soul is but a Smoak , or airy Blast , Which , during Life , doth in our Nostrils play , And when we die , doth turn to Wind at last : Although they say , Come , let us eat and drink ; Our Life is but a Spark , which quickly dies : Though thus they say , they know not what to think ; But in their Minds ten thousand Doubts arise . Therefore no Hereticks desire to spread Their light Opinions , like these Epicures ; For so their stagg'ring Thoughts are comforted , And other Men's Assent their Doubt assures . Yet though these Men against their Conscience strive , There are some Sparkles in their flinty Breasts , Which cannot be extinct , but still revive ; That though they would , they cannot quite be Beasts . But whoso makes a Mirror of his Mind , And doth with Patience view himself therein , His Soul's Eternity shall clearly find , Though th' other Beauties be defac'd with Sin. 1. Reason . First , in Man's Mind we find an Appetite To learn and know the Truth of ev'ry thing , Which is co-natural , and born with it , And from the Essence of the Soul doth spring . With this Desire , she hath a native Might To find out ev'ry Truth , if she had time ; Th' innumerable Effects to sort aright , And by Degrees , from Cause to Cause to climb . But since our Life so fast away doth slide , As doth an hungry Eagle through the Wind ; Or as a Ship transported with the Tide , Which in their Passage leave no print behind ; Of which swift little Time so much we spend , While some few things we through the Sense do strain , That our short Race of Life is at an end , E're we the Principles of Skill attain . Or God ( who to vain Ends hath nothing done ) In vain this Appetite and Pow'r hath giv'n ; Or else our Knowledge , which is here begun , Hereafter must be perfected in Heav'n . God never gave a Pow'r to one whole Kind , But most part of that Kind did use the same : Most Eyes have perfect Sight , though some be blind ; Most Legs can nimbly run , though some be lame . But in this Life no Soul the Truth can know So perfecty , as it hath Pow'r to do : If then Perfection be not found below , An higher place must make her mount thereto . 2. Reason . Again , How can she but Immortal be , When with the Motions of both Will and Wit , She still aspireth to Eternity , And never rests , till she attain to it ? Water in Conduit-pipes , can rise no higher Than the Well-head , from whence it first doth spring : Then since to Eternal GOD she doth aspire , She cannot be but an Eternal Thing . " All moving things to other things do move , " Of the same kind , which shews their Nature such : So Earth falls down , and Fire doth mount above , Till both their proper Elements do touch . And as the Moisture , which the thirsty Earth Sucks from the Sea , to fill her empty Veins , From out her Womb at last doth take a Birth , And runs a Nymph along the grassy Plains : Long doth she stay , as loth to leave the Land , From whose soft Side she first did issue make : She tasts all Places , turns to ev'ry Hand , Her flow'ry Banks unwilling to forsake : Yet Nature so her Streams doth lead and carry , As that her Course doth make no final stay , Till she her self unto the Ocean marry , Within whose watry Bosom first she lay . Ev'n so the Soul , which in this Earthly Mould The Spirit of God doth secretly infuse , Because at first she doth the Earth behold , And only this material World she views : At first her Mother Earth she holdeth dear , And doth embrace the World , and worldly things ; She flies close by the Ground , and hovers here , And mounts not up with her Celestial Wings : Yet under Heav'n she cannot light on Ought That with her heav'nly Nature doth agree ; She cannot rest , she cannot fix her Thought , She cannot is this World contented be . For who did ever yet , in Honour , Wealth , Or Pleasure of the Sense , Contentment find ? Who ever ceas'd to wish , when he had Health ? Or having Wisdom , was not vex'd in Mind ? Then as a Bee which among Weeds doth fall , Which seem sweet Flow'rs , with lustre fresh and gay ; She lights on that , and this , and tasteth all ; But pleas'd with none , doth rise , and soar away : So , when the Soul finds here no true Content , And , like Noah's Dove , can no sure Footing take , She doth return from whence she first was sent , And flies to him that first her Wings did make . Wit , seeking Truth , from Cause to Cause ascends , And never rests , till it the first attain : Will , seeking Good , finds many middle Ends ; But never stays , till it the last do gain . Now GOD the Truth , and First of Causes is ; GOD is the last good End , which lasteth still ; Being Alpha and Omega nam'd for this ; Alpha to Wit , Omega to the Will. Since then her heav'nly Kind she doth display , In that to GOD she doth directly move ; And on no mortal thing can make her Stay , She cannot be from hence , but from above . And yet this first true Cause , and last good End , She cannot here so well , and truely see ; For this Perfection she must yet attend , Till to her Maker she espoused be . As a King's Daughter , being in Person sought Of divers Princes , who do neighbour near , On none of them can fix a constant Thought , Though she to all do lend a gentle Ear : Yet can she love a foreign Emperor , Whom of great Worth and Pow'r she hears to be , If she be woo'd but by Ambassador , Or but his Letters , or his Pictures see : For well she knows , that when she shall be brought Into the Kingdom where her Spouse doth reign ; Her Eyes shall see what she conceiv'd in Thought , Himself , his State , his Glory , and his Train . So while the Virgin-Soul on Earth doth stay , She woo'd and tempted is ten thousand Ways , By these great Pow'rs , which on the Earth bear sway ; The Wisdom of the World , Wealth , Pleasure , Praise : With these sometimes she doth her Time beguile , These do by fits her Fantasie possess ; But she distastes them all within a while , And in the sweetest finds a Tediousness . But if upon the World 's Almighty King She once doth fix her humble loving Thought , Who by his Picture drawn in ev'ry thing , And sacred Messages , her Love hath sought ; Of him she thinks she cannot think too much ; This Honey tasted still , is ever sweet ; The Pleasure of her ravish'd Thought is such , As almost here she with her Bliss doth meet : But when in Heav'n she shall his Essence see , This is her sov'reign Good , and perfect Bliss ; Her Longing , Wishings , Hopes , all finish'd be ; Her Joys are full , her Motions rest in this : There is she crown'd with Garlands of Content ; There doth she Manna eat , and Nectar drink : That Presence doth such high Delights present , As never Tongue could speak , nor Heart could think . 3. Reason . For this , the better Souls do oft despise The Body's Death , and do it oft desire ; For when on Ground the burthen'd Ballance lies , The empty part is lifted up the higher : But if the Body's Death the Soul should kill , Then Death must needs against her Nature be ; And were it so , all Souls would fly it still , For Nature hates and shuns her Contrary . For all things else , which Nature makes to be , Their Being to preserve , are chiefly taught ; And though some things desire a Change to see , Yet never Thing did long to turn to nought . If then by Death the Soul were quenched quite , She could not thus against her Nature run ; Since ev'ry sensless thing , by Nature's Light , Doth Preservation seek , Destruction shun . Nor could the World's best Spirits so much err , If Death took all , that they should all agree , Before this Life , their Honour to prefer : For what is Praise to things that nothing be ? Again , If by the Body's Prop she stand ; If on the Body's Life , her Life depend , As Meleagers on the fatal Brand , The Body's Good she only would intend : We should not find her half so brave and bold , To lead it to the Wars , and to the Seas , To make it suffer Watchings , Hunger , Cold , When it might feed with Plenty , rest with Ease . Doubtless , all Souls have a surviving Thought , Therefore of Death we think with quiet Mind ; But if we think of being turn'd to nought , A trembling Horrour in our Souls we find . 4. Reason . And as the better Spirit , when she doth bear A Scorn of Death , doth shew she cannot die ; So when the wicked Soul Death's Face doth fear , Ev'n then she proves her own Eternity . For when Death's Form appears , she feareth not An utter Quenching , or Extinguishment ; She would be glad to meet with such a Lot , That so she might all future Ill prevent : But she doth doubt what after may befal ; For Nature's Law accuseth her within , And saith , 'T is true what is affirm'd by all , That after Death there is a Pain for Sin. Then she who hath been hood wink'd from he Birth , Doth first her self within Death's Mirrour see ; And when her Body doth return to Earth , She first takes care , how she alone shall be . Who ever sees these irreligious Men , With Burthen of a Sickness weak and faint , But hears them talking of Religion then , And vowing of their Souls to ev'ry Saint ? When was there ever cursed Atheist brought Unto the Gibbet , but he did adore That blessed Pow'r , which he had set at nought , Scorn'd and blasphemed all his Life before ? These light vain Persons still are drunk and mad , With Surfeitings , and Pleasures of their Youth ; But at their Death they are fresh , sober , sad ; Then they discern , and then they speak the truth . If then all Souls , both good and bad , do teach , With gen'ral Voice , That Souls can never die ; 'T is not Man's flatt'ring Gloss , but Nature's Speech , Which , like GOD's Oracles , can never lye . 5. Reason . Hence springs that universal strong Desire , Which all Men have of Immortality : Not some few Spirits unto this Thought aspire , But all Men's Minds in this united be . Then this Desire of Nature is not vain , " She covets not Impossibilities ; " Fond Thoughts may fall into some idle Brain , " But one Assent of all , is ever wise . From hence that gen'ral Care and Study springs , That Launching , and Progression of the Mind , Which all Men have so much of future things , That they no Joy do in the present find . From this Desire , that main Desire proceeds , Which all Men have surviving Fame to gain , By Tombs , by Books , by memorable Deeds ; For she that this desires , doth still remain . Hence , lastly , springs Care of Posterities , For Things their Kind would everlasting make : Hence is it , that old Men do plant young Trees , The Fruit whereof another Age shall take . If we these Rules unto our selves apply , And view them by Reflection of the Mind , All these true Notes of Immortality In our Heart's Tables we shall written find . 6. Reason . And though some impious Wits do Questions move , And doubt if Souls immortal be , or no ; That Doubt their Immortality doth prove , Because they seem immortal things to know . For he who Reasons on both Parts doth bring , Doth some things mortal , some immortal call ; Now , if himself were but a mortal thing , He could not judge immortal things at all . For when we judge , our Minds we Mirrors make ; And as those Glasses which material be , Forms of material things do only take ; For Thoughts or Minds in them we cannot see : So when we God and Angels do conceive , And think of Truth , which is eternal too ; Then do our Minds immortal Forms receive , Which if they mortal were , they could not do . And as if Beasts conceiv'd what Reason were , And that Conception should distinctly show , They should the Name of Reasonable bear ; For without Reason , none could Reason know : So when the Soul mounts with so high a Wing , As of Eternal Things she Doubts can move ; She Proofs of her Eternity doth bring , Ev'n when she strives the contrary to prove . For ev'n the Thought of Immortality , Being an Act done without the Body's Aid , Shews , that her self alone could move and be , Although the Body in the Grave were laid . SECT . XXXI . That the Soul cannot be destroy'd AND if her self she can so lively move , And never need a Foreign Help to take ; Then must her Motion everlasting prove , " Because her self she never can forsake . But though Corruption cannot touch the Mind By any Cause that from it self may spring , Some outward Cause Fate hath perhaps design'd , Which to the Soul may utter Quenching bring . Perhaps her Cause may cease , and she may die : God is her Cause , his Word her Maker was ; Which shall stand fix'd for all Eternity , When Heav'n and Earth shall like a Shadow pass . Perhaps some thing repugnant to her Kind , By strong Antipathy , the Soul may kill : But what can be Contrary to the Mind , Which holds all Contraries in Concord still ? She lodgeth Heat , and Cold , and Moist , and Dry , And Life , and Death , and Peace , and War together ; Ten thousand fighting things in her do lie , Yet neither troubleth , or disturbeth either . Perhaps for want of Food , the Soul may pine ; But that were strange , since all things bad and good ; Since all God's Creatures , Mortal and Divine ; Since God himself is her eternal Food . Bodies are fed with things of mortal kind , And so are subject to Mortality : But Truth , which is eternal , feeds the Mind ; The Tree of Life , which will not let her die . Yet Violence , perhaps the Soul destroys , As Lightning , or the Sun-beams dim the Sight ; Or as a Thunder clap , or Cannon's noise , The Pow'r of Hearing doth astonish quite : But high Perfection to the Soul it brings , T' encounter things most excellent and high ; For , when she views the best and greatest things , They do not hurt , but rather clear the Eye . Besides , as Homer's Gods , ' gainst Armies stand , Her subtil Form can through all Dangers slide : Bodies are Captive , Minds endure no Band ; " And Will is free , and can no Force abide . But lastly , Time perhaps at last hath pow'r To spend her lively Pow'rs , and quench her Light ; But old God Saturn , which doth all devour , Doth cherish her , and still augment her Might . Heav'n waxeth old , and all the Spheres above Shall one Day faint , and their swift Motion stay ; And Time it self , in time shall cease to move ; Only the Soul survives , and lives for ay . " Our Bodies , ev'ry Footstep that they make , " March towards Death , until at last they dye : " Whether we work or play , or sleep or wake , " Our Life doth pass , and with Time's Wings doth fly : But to the Soul , Time doth Perfection give , And adds fresh Lustre to her Beauty still ; And makes her in eternal Youth to live , Like her which Nectar to the Gods doth fill . The more she lives , the more she feeds on Truth ; The more she feeds , her Strength doth more increase : And what is Strength , but an Effect of Youth , Which if Time nurse , how can it ever cease ? SECT . XXXII . Objections against the Immortality of the Soul , with their respective Answers . BVT now these Epicures begin to smile , And say , My Doctrine is more safe than true ; And that I fondly do my self beguile , While these receiv'd Opinions I ensue . For , what , say they ? Doth not the Soul wax old ? How comes it then that Aged Men do dote ; And that their Brains grow sottish , dull and cold , Which were in Youth the only Spirits of note ? What ? Are not Souls within themselves corrupted ? How can there Idiots then by Nature be ? How is it that some Wits are interrupted , That now they dazled are , now clearly see ? These Questions make a subtil Argument To such as think both Sense and Reason One ; To whom nor Agent , from the Instrument , Nor Pow'r of Working , from the Work is known . But they that know that Wit can shew no Skill , But when she Things in Sense's Glass doth view , Do know , if Accident this Glass do spill , It nothing sees , or sees the False for true . For , if that Region of the tender Brain , Where th' inward Sense of Fantasy should sit , And th' outward Senses , Gath'rings should retain ; By Nature , or by Chance , become unfit : Either at first uncapable it is , And so few things , or none at all receives ; Or marr'd by Accident , which haps amiss ; And so amiss it ev'ry thing perceives . Then , as a cunning Prince that useth Spies , If they return no News , doth nothing know ; But if they make Advertisement of Lies , The Prince's Counsels all awry do go : Ev'n so the Soul to such a Body knit , Whose inward Senses undisposed be ; And to receive the Forms of Things unfit , Where nothing is brought in , can nothing see . This makes the Idiot , which hath yet a Mind , Able to know the Truth , and chuse the Good : If she such Figures in the Brain did find , As might be found , if it in temper stood ▪ But if a Phrensy do possess the Brain , It so disturbs and blots the Forms of Things , As Fantasy proves altogether vain , And to the Wit no true Relation brings . Then doth the Wit , admitting all for true , Build fond Conclusions on those idle Grounds : Then doth it fly the Good , and Ill pursue ; Believing all that this false Spy propounds ▪ But purge the Hamours , and the Rage appease , Which this Distemper in the Fansy wrought ; Then shall the Wit , which never had Disease , Discourse , and judge discreetly , as it ought . So , though the Clouds eclipse the Sun 's fair Light , Yet from his Face they do not take one Beam ; So have our Eyes their perfect Pow'r of Sight , Ev'n when they look into a troubled Stream . Then these Defects in Sense's Organs be ; Not in the Soul , or in her working Might : She cannot lose her perfect Pow'r to see , Though Mists and Clouds do choak her Window-Light . These Imperfections then we must impute , Not to the Agent , but the Instrument : We must not blame Apollo , but his Lute , If false Accords from her false Strings be sent . The Soul in all hath one Intelligence ; Though too much Moisture in an Infant 's Brain , And too much Driness in an old Man's Sense , Cannot the Prints of outward things retain : Then doth the Soul want Work , and idle sit , And this we Childishness and Dotage call ; Yet hath she then a quick and active Wit , If she had Stuff and Tools to work withal : For , give her Organs fit , and Objects fair ; Give but the aged Man , the young Man's Sense ; Let but Medea , Aeson's Youth repair , And straight she shews her wonted Excellence . As a good Harper , stricken far in Years , Into whose cunning Hands the Gout doth fall , All his old Crotchets in his Brain he bears , But on his Harp plays ill , or not at all . But if Apollo takes his Gout away , That he his nimble Fingers may apply ; Apollo's self will envy at his Play , And all the World applaud his Minstralsy . Then Dotage is no Weakness of the Mind , But of the Sense ; for if the Mind did waste , In all old Men we should this Wasting find , When they some certain Term of Years had pass'd : But most of them , ev'n to their dying Hour , Retain a Mind more lively , quick and strong ; And better use their understanding Pow'r , Then when their Brains were warm , and Limbs were young . For , though the Body wasted be , and weak , And though the Leaden Form of Earth it bears ; Yet when we hear that half-dead Body speak , We oft are ravish'd to the heav'nly Spheres . Yet say these Men , If all her Organs die , Then hath the Soul no pow'r her Pow'rs to use : So , in a sort , her Pow'rs extinct do lie , When unto Act she cannot them reduce . And if her Pow'rs be dead , then what is she ? For since from ev'ry thing some Pow'rs do spring ; And from those Pow'rs , some Acts proceeding be ; Then kill both Pow'r and Act , and kill the thing . Doubtless , the Body's Death , when once it dies , The Instruments of Sense and Life doth kill ; So that she cannot use those Faculties , Although their Root rest in her Substance still . But ( as the Body living ) Wit and Will Can judge and chuse , without the Body's Aid ; Though on such Objects they are working still , As through the Body's Organs are convey'd : So , when the Body serves her turn no more , And all her Senses are extinct and gone , She can discourse of what she learn'd before , In heav'nly Contemplations , all alone . So , if one Man well on the Lute doth play , And have good Horsemanship , and Learning's Skill ; Though both his Lute and Horse we take away , Doth he not keep his former Learning still ? He keeps it , doubtless , and can use it too ; And doth both th' other Skills in Pow'r retain ; And can of both the proper Actions do , If with his Lute or Horse he meet again , So though the Instruments , ( by which we live , And view the World ) the Body's Death do kill ; Yet with the Body they shall all revive , And all their wonted Offices fulfil . But how , till then , shall she her self employ ? Her Spies are dead , which brought home News before : What she hath got , and keeps , she may enjoy , But she hath Means to understand no more . Then what do those poor Souls , which nothing get ? Or what do those which get , and cannot keep ? Like Buckets bottomless , which all out-let ; Those Souls , for want of Exercise , must sleep . See how Man's Soul against it self doth strive : Why should we not have other Means to know ? As Children , while within the Womb they live , Feed by the Navil : Here they feed not so . These Children , if they had some use of Sense , And should by chance their Mother's talking hear , That in short time they shall come forth from thence , Would fear their Birth , more than our Death we fear . They would cry out , If we this place shall leave , Then shall we break our tender Navil-strings : How shall we then our Nourishment receive , Since our sweet Food no other Conduit brings ? And if a Man should to these Babes reply , That into this fair World they shall be brought , Where they shall view the Earth , the Sea , the Sky , The glorious Sun , and all that God hath wrought : That there ten thousand Dainties they shall meet , Which by their Mouths they shall with pleasure take ; Which shall be cordial too , as well as sweet ; And of their little Limbs , tall Bodies make : This World they 'd think a Fable , ev'n as we Do think the Story of the Golden Age ; Or as some sensual Spirits ' mongst us be , Which hold the World to come , a feigned Stage : Yet shall these Infants after find all true , Tho' then thereof they nothing could conceive : As soon as they are born , the World they view , And with their Mouths , the Nurses Milk receive . So when the Soul is born ( for Death is nought But the Soul's Birth , and so we should it call ) Ten thousand things she sees beyond her Thought ; And in an unknown manner , knows them all . Then doth she see by Spectacles no more , She hears not by report of double Spies ; Her self in Instants doth all things explore ; For each thing 's present , and before her lies . But still this Crew with Questions me pursues : If Souls deceas'd ( say they ) still living be , Why do they not return , to bring us News Of that strange World , where they such Wonders see ? Fond Men ! If we believe that Men do live Under the Zenith of both frozen Poles , Though none come thence , Advertisement to give , Why bear we not the like Faith of our Souls ? The Soul hath here on Earth no more to do , Than we have Bus'ness in our Mother's Womb : What Child doth covet to return thereto , Although all Children first from thence do come ? But as Noah's Pigeon , which return'd no more , Did shew , she footing found , for all the Flood ; So when good Souls , departed through Death's Door , Come not again , it shews their Dwelling good . And doubtless , such a Soul as up doth mount , And doth appear before her Maker's Face , Holds this vile World in such a base Account , As she looks down and scorns this wretched Place . But such as are detruded down to Hell , Either for Shame , they still themselves retire ; Or ty'd in Chains , they in close Prison dwell , And cannot come , although they much desire . Well , well , say these vain Spirits , thought vain it is To think our Souls to Heav'n or Hell do go ; Politick Men have thought it not amiss , To spread this Lye , to make Men virtuous so . Do you then think this Moral Virtue good ? I think you do , ev'n for your private Gain ; For Commonwealths by Virtue ever stood , And common Good the private doth contain . If then this Virtue you do love so well , Have you no Means , her Practice to maintain ; But you this Lye must to the People tell , That good Souls live in Joy , and Ill in Pain ? Must Virtue be preserved by a Lye ? Virtue and Truth do ever best agree ; By this it seems to be a Verity , Since the Effects so good and virtuous be . For , as the Devil , the Father is of Lies , So Vice and Mischief do his Lies ensue : Then this good Doctrine did not he devise ; But made this Lye , which saith , it is not true . For , how can that be false , which ev'ry Tongue Of ev'ry mortal Man affirms for true ? Which Truth hath in all Ages been so strong , As , Load-Stone-like , all Hearts it ever drew . For , not the Christian , or the Jew alone , The Persian , or the Turk , acknowledge this ; This Mystery to the wild Indian known , And to the Canibal and Tartar is . This rich Assyrian Drug grows ev'ry where ; As common in the North , as in the East : This Doctrine doth not enter by the Ear , But of it self is native in the Breast . None that acknowledge God , or Providence , Their Souls Eternity did ever doubt ; For all Religion takes Root from hence , Which no poor naked Nation lives without . For since the World for Man created was , ( For only Man the Use thereof doth know ) If Man do perish like a wither'd Grass , How doth God's Wisdom order things below ? And if that Wisdom still wise Ends propound , Why made he Man , of other Creatures , King ; When ( if he perish here ) there is not found In all the World so poor and vile a thing ? If Death do quench us quite , we have great wrong , Since for our service all things else were wrought ; That Daws , and Trees , and Rocks should last so long , When we must in an instant pass to nought . But bless'd be that Great Pow'r , that hath us bless'd With longer Life than Heav'n or Earth can have ; Which hath infus'd into our mortal Breast Immortal Pow'rs not subject to the Grave . For though the Soul do seem her Grave to bear , And in this World is almost buri'd quick , We have no Cause the Body's Death to fear ; For when the Shell is broke , out comes a Chick . SECT . XXXIII . Three Kinds of Life answerable to the three Powers of the Soul. FOR as the Soul 's Essential Pow'rs are three ; The quick'ning Pow'r , the Pow'r of Sense and Reason ; Three kinds of Life to her designed be , Which perfect these three Pow'rs in their due Season . The first Life in the Mother's Womb is spent , Where she her Nursing Pow'r doth only use ; Where , when she finds defect of Nourishment , Sh'expels her Body , and this World she views . This we call Birth ; but if the Child could speak , He Death would call it ; and of Nature plain , That she would thrust him out naked and weak , And in his Passage pinch him with such Pain . Yet out he comes , and in this World is plac'd , Where all his Senses in Perfection be ; Where he finds Flowers to smell , and Fruits to taste , And Sounds to hear , and sundry forms to see . When he hath pass'd some Time upon the Stage , His Reason then a little seems to wake ; Which , though she spring when Sense doth fade with Age , Yet can she here no perfect Practice make . Then doth aspiring Soul the Body leave , Which we call Death ; but were it known to all , What Life our Souls do by this Death receive , Men would it Birth , or Goal-Deliv'ry call . In this third Life , Reason will be so bright , As that her Spark will like the Sun-Beams shine , And shall of God enjoy the real Sight , Being still increas'd by Influence divine . SECT . XXXIV . The Conclusion . O Ignorant poor Man ! what dost thou bear , Lock'd up within the Casket of thy Breast ? What Jewels , and what Riches hast thou there ? What heav'nly Treasure in so weak a Chest ? Look in thy Soul , and thou shalt Beauties find , Like those which drown'd Narcissus in the Flood : Honour and Pleasure both are in thy Mind , And all that in the World is counted Good. Think of her Worth , and think that God did mean , This worthy Mind should worthy things embrace : Blot not her Beauties with thy Thoughts unclean , Nor her dishonour with thy Passion base . Kill not her Quickn'ng Pow'r with Surfeitings : Mar not her Sense with Sensuality : Cast not her serious Wit on idle things : Make not her Free Will Slave to Vanity . And when thou think'st of her Eternity , Think not that Death against her Nature is ; Think it a Birth : And when thou go'st to die , Sing like a Swan , as if thou went'st to Bliss . And if thou , like a Child , didst fear before , Being in the dark , where thou didst nothing see ; Now I have brought thee Torch-Light , fear no more ; Now when thou dy'st , thou canst not hood wink'd And thou , my Soul , which turn'st with curious Eye , To view the Beams of thine own Form divine , Know , that thou canst know nothing perfectly , While thou art clouded with this Flesh of mine . Take heed of Over-weening , and compare Thy Peacock's Feet with thy gay Peacock's Train : Study the best and highest Things that are , But of thy self an humble Thought retain . Cast down thy self , and only strive to raise The Glory of thy Maker's sacred Name : Use all thy Pow'rs , that blessed Pow'r to praise , Which gives thee Pow'r to be , and use the same . FINIS . BOOKS Printed for , and are to be Sold by W. ROGERS . ARchbishop Tillotson's Works ; containing Fifty four Sermons and Discourses on several Occasions . Together with the Rule of Faith. Being all that were published by his Grace himself ; and now collected into one Volume . To which is added , An Alphabetical Table of the Principal Matters . Folio . Price 20 s. — Discourse against Transubstantiation , Octavo , alone . Price 3 d. Sticth'd . — Persuasive to frequent Communion in the Sacrament of the Lord's Supper . Octavo . Stitcht 3 d. In Twelves , Bound 6 d. — Sermons concerning the Divinity of our B. Saviour . 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A43995	----	Humane nature, or, The fundamental elements of policy being a discovery of the faculties, acts, and passions of the soul of man from their original causes, according to such philosophical principles as are not commonly known or asserted / by Tho. Hobbs. Hobbes, Thomas, 1588-1679. This text is an enriched version of the TCP digital transcription A43995 of text R27431 in the English Short Title Catalog (Wing H2244). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 147 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A43995 Wing H2244 ESTC R27431 09851606 ocm 09851606 44255 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A43995) Transcribed from: (Early English Books Online ; image set 44255) Images scanned from microfilm: (Early English books, 1641-1700 ; 1359:20) Humane nature, or, The fundamental elements of policy being a discovery of the faculties, acts, and passions of the soul of man from their original causes, according to such philosophical principles as are not commonly known or asserted / by Tho. Hobbs. Hobbes, Thomas, 1588-1679. This text is an enriched version of the TCP digital transcription A43995 of text R27431 in the English Short Title Catalog (Wing H2244). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [9], 89, [1] p. Printed for Matthew Gilliflower, Henry Rogers, and Tho. Fox, London : 1684. Reproduction of original in the Union Theological Seminary Library, New York. eng Soul. Free will and determinism. A43995 R27431 (Wing H2244). civilwar no De corpore politico. Or The elements of law, moral & politick. With discourses upon severall heads; as of the law of nature. Oathes and cove Hobbes, Thomas 1652 25984 6 25 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-09 TCP Assigned for keying and markup 2004-10 SPi Global Keyed and coded from ProQuest page images 2004-11 Judith Siefring Sampled and proofread 2004-11 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Humane Nature : OR The Fundamental Elements OF POLICY . BEING A Discovery of the Faculties Acts and Passions of the SOUL of MAN , From their Original causes ; According to such Philosophical Principles As are not commonly known or asserted . The Third Edition , Augmented and much corrected by the Authors own hand . By Tho. Hobbs of Malmsbury . LONDON , Printed for Matthew Gilliflower , Henry Rogers , and Tho. Fox , Booksellers in Westminster-Hall . MDCLXXXIV . To the Right Honourable , WILLIAM EARL OF NEW-CASTLE , Governour to the Prince his Highness , One of His Majesties Most Honourable Privy Council . My most Honoured Lord , FRom the principal parts of Nature , Reason and Passion , have proceeded two kinds of Learning , Mathematical and Dogmatical : the former is free from Controversie and Dispute , because it consisteth in comparing Figure and Motion only ; in which things , Truth , and the Interest of Men , oppose not each other : but in the other there is nothing undisputable , because it compareth Men , and medleth with their Right and Profit ; in which , as oft as Reason is against a Man , so oft will a Man be against Reason . And from hence it cometh , that they who have written of Justice and Policy in General , do all invade each other and themselves with Contradictions . To reduce this Doctrine to the Rules and Infallibility of Reason , there is no way but , first , put such Principles down for a Foundation , as Passion , not mistrusting , may not seek to displace ; and afterwards to build thereon the Truth of Cases in the Law of Nature ( which hitherto have been built in the Air ) by degrees , till the whole have been inexpugnable . Now , my Lord , the Principles fit for such a Foundation , are those which heretofore I have acquainted your Lordship withal in private Discourse , and which by your Command I have here put into a Method . To examine Cases thereby between Soveraign and Soveraign , or between Soveraign and Subject , I leave to them that shall find Leasure and Encouragement thereto : For my part , I present this to your Lordship for the true and only Foundation of such Science . For the Stile , it is therefore the worse , because , whilest I was writing , I consulted more with Logick than with Rhetorick : But for the Doctrine , it is not slightly proved ; and the Conclusions thereof of such Nature , as , for want of them . Government and Peace have been nothing else , to this day , but mutual Fears : And it would be an incomparable benefit to Commonwealth , that every one held the Opinion concerning Law and Policy here delivered . The ambition therefore of this Book , in seeking by your Lordships countenance to insinuate it self with those whom the matter it containeth most nearly concerneth , is to be excused . For my self , I desire no greater honour than I enjoy already in your Lordship's favour , unless it be that you would be pleased , in Continuance thereof , to give me more Exercise in your commands ; which , as I am bound by your many great Favours , I shall obey , being , My most honoured Lord , Your most humble , and most obliged Servant , THO. HOBBS . May 9. 1640. IN Libellum praestantissimi THO. HOBBII Veri verè Philosophi , de Naturâ Hominis . QVae magna Coeli moenia , & tractae Maris , Terraeque fines siquid aut ultra est , capit Mens ipsa , tandem capitur : Omnia hactenus Quae nôsse potuit , nota jam primùm est Sibi . Accede , Lector , disce quis demùm sies ; Tranquilinam jecoris agnoscas tui , Quî propiùs haeret nil tibi , & nil tam procul . Non hic Scholarum frivola , aut cassi logâ , Quales per annos fortè plus septem legit ; Ut folle pleno prodeat , Rixae Artifex ; Vanasque merces futili linguâ crepet : Sed sancta Rerum pondera , & sensus graves Quales parari decuit , ipsa cùm fuit Pingenda Ratio , & vindici suo adstitit . Panduntur omnes Machinae gyri tuae , Animaeque Vectes , Trochleae , Cunei , Rotae ; Quâ concitetur arte , quo sufflamine Sistatur illa rursus , & constet sibi : Nec , si Fenestram pectori humano suam Aptâsset ipse Momus , inspiceret magis . Hîc cerno levia Affectuum vestigia , Gracilesque Sensûs lineas ; video quibus Vehantur alis blanduli Cupidines , Quibusque stimulis urge●nt Ir● graves . Hîc & Dolores , & Voluptates suos Produnt recessus ; ipse nec Timor latet . Has nôrit artes quisquis in foro velit Animorum habenas flectere , & populos cupit Aptis ligatos nexibus jungi sibi . Hîc Archimedes publicus figat podem , Siquando regna machinis politicis Vrgere satagit , & feras gentes ciet , Imisque motum sedibus mundum quatit : Facile domabit cuncta , qui Menti imperat . Consultor audax , & Promethei potens Facinoris Anime ! quis tibi dedit Deus Haec intueri saeculis longè abdita , Oculosque luce tinxit ambrosiâ tuos ? Tu mentis omnis , at Tuae nulla est capax . Hâc laude Solus fruere : Divinum est opus Animam Creare ; proximum huic , Ostendere . RAD. BATHURST , A. M. Col. Trin. Oxon. Humane Nature : OR THE Fundamental Elements OF POLICY . THE true and perspicuous Explication of the Elements of Laws Natural and Politick ( which is my present Scope ) dependeth upon the Knowledge of what is Humane Nature , what is Body Politick , and what it is we call a Law ; concerning which Points , as the Writings of Men from Antiquity down wards have still increased , so also have the Doubts and Controversies concerning the same : And seeing that true Knowledge begetteth not Doubt nor Controversie , but Knowledge , it is manifest from the present Controversies , That they which have heretofore written thereof , have not well understood their own Subject . 2. Harm I can do none , though I err no less than they ; for I shall leave Men but as they are , in Doubt and Dispute : but , intending not to take any Principle upon Trust , but only to put Men in Mind of what they know already , or may know by their own Experience , I hope to erre the less ; and when I do , it must proceed from too hasty Concluding , which I will endeavour as much as I can to avoid . 3. On the other side , if Reasoning aright win not Consent , which may very easily happen , from them that being confident of their own Knowledg weigh not what is said , the Fault is not mine but theirs ; for as it is my Part to shew my Reasons , so it is theirs to bring Attention . 4. Mans Nature is the Summ of his natural Faculties and Powers , as the Faculties of Nutrition , Motion , Generation , Sense , Reason , &c. These Powers we do unanimously call Natural , and are contained in the Definition of Man , under these words , Animal and Rational . 5. According to the two principal Parts of Man , I divide his Faculties into two sorts , Faculties of the Body , and Faculties of the Mind . 6. Since the minute and distinct Anatomy of the Powers of the Body is nothing necessary to the present Purpose , I will only summ them up in these Three Heads , Power Nutritive , Power Motive , and Power Generative . 7. Of the Powers of the Mind there be two Sorts , Cognitive , Imaginative , or Conceptive and Motive ; and first of Cognitive . For the understanding of what I mean by the Power Cognitive , we must remember and acknowledge that there be in our Minds continually certain Images or Conceptions of the Things without us , insomuch that if a Man could be alive , and all the rest of the World annihilated , he should nevertheless retain the Image thereof ; and all those Things which he had before seen or perceived in it ; every one by his own Experience knowing , that the Absence or Destruction of things once imagined doth not cause the Absence or Destruction of the Imagination it self ; This Imagery and Representations of the Qualities of the Thing without , is that we call our Conception , Imagination , Ideas , Notice or Knowledg of them ; and the Faculty or Power by which we are capable of such Knowledge , is that I here call Cognitive Power , or Conceptive , the Power of Knowing or Conceiving . CHAP. II. 2. Definition of Sense . 4. Four Propositions concerning the nature of Conceptions . 5. The First proved . 6. The Second proved . 7 , 8. The Third proved . 9. The Fourth proved . 10 ▪ The main Deception of Sense . 1. HAving declared what I mean by the Word Conception , and other Words equivalent thereunto , I come to the Conceptions themselves , to shew their Differences , their Causes , and the Manner of the Production , so far as is necessary for this Place . 2. Originally all Conceptions proceed from the Action of the thing it self , whereof it is the Conception : Now when the Action is present , the Conception it produceth is also called Sense ; and the Thing by whose Action the same is produced , is called the Object of the Sense . 3 By our several Organs we have several Conceptions of several Qualities in the Objects ; for by Sight we have a Conception or Image composed of Colour and Figure , which is all the Notice and Knowledge the Object imparteth to us of its Nature by the Eye . By Hearing we have a Conception called Sound , which is all the Knowledge we have of the Quality of the Object from the Ear . And so the rest of the Senses are also Conceptions of several Qualities , or Natures of their Objects . 4. Because the Image in Vision consisting of Colour and Shape is the Knowledge we have of the Qualities of the Object of that Sense ; it is no hard matter for a Man to fall into this Opinion , that the same Colour and Shape are the very Qualities themselves ; And for the same cause , that Sound and Noise are the Qualities of the Bell , or of the Air . And this Opinion hath been so long received , that the contrary must needs appear a great Paradox ; and yet the Introduction of Species visible and intelligible ( which is necessary for the Maintenance of that Opinion ) passing to and fro from the Object , is worse than any Paradox , as being a plain Impossibility . I shall therefore endeavour to make plain these Points : That the Subject wherein Colour and Image are inherent , is not the Object or thing seen . That there is nothing without us ( really ) which we call an Image or Colour . That the said Image or Colour is but an apparition unto us of the Motion , Agitation , or Alteration , which the Object worketh in the Brain , or Spirits , or some internal Substance of the Head . That as in Vision , so also in Conceptions that arise from the other Senses , the Subject of their inherence is not the Object , but the Sentient . 5. Every Man hath so much Experience as to have seen the Sun and the other visible Objects by Reflection in the Water and Glasses ; and this alone is sufficient for this Conclusion , that Colour and Image may be there where the Thing seen is not . But because it may be said that notwithstanding the Image in the Water be not in the Object , but a Thing meerly Phantastical , yet there may be Colour really in the Thing it self : I will urge further this Experience , that divers Times Men see directly the same Object double ; as two Candles for one , which may happen from Distemper or otherwise without Distemper if a Man will , the Organs being either in their right Temper , or equally distempered , the Colours and Figures in two such Images of the same Thing cannot be inherent therein , because the Thing seen cannot be in two Places . One of these Images therefore is not inherent in the Object : but seeing the Organs of the Sight are then in equal Temper or Distemper , the one of them is no more inherent than the other ; and consequently neither of them both are in the Object ; which is the First Proposition , mentioned in the precedent Number . 6. Secondly , that the Image of any Thing by Reflection in a Glass or Water or the like , is not any Thing in or behind the Glass , or in or under the Water , every Man may grant to himself ; which is the Second Proposition . 7. For the Third , we are to consider , First that every great Agitation or Concussion of the Brain ( as it happeneth from a Stroak , especially if the Stroak be upon the Eye ) whereby the Optick Nerve suffereth any great Violence , there appeareth before the Eyes a certain Light , which Light is nothing without , but an Apparition only , all that is real being the Concussion or Motion of the Parts of that Nerve ; from which Experience we may conclude , That Apparition of Light is really nothing but Motion within . If therefore from lucid Bodies there can be derived Motion , so as to affect the Optick Nerve in such manner as is proper thereunto , there will follow an Image of Light somewhere in that Line by which the Motion was last derived to the Eye ; That is to say , In the Object , if we look directly on it , and in the Glass or Water , when we look upon it in the Line of Reflection , which in Effect is the Third Proposition ; namely , That Image and Colour is but an Apparition to us of that Motion , Agitation , or Alteration which the Object worketh in the Brain or Spirits , or some internal Substance in the Head . 8. But that from all lucid , shining and illuminate Bodies , there is a Motion produced to the Eye , and , through the Eye , to the Optick Nerve , and so into the Brain , by which that Apparition of Light or Colour is affected , is not hard to prove . And first , it is evident that the Fire , the only lucid Body here upon Earth , worketh by Motion equally every Way ; insomuch as the Motion thereof stopped or inclosed , it is presently extinguished , and no more Fire . And further , that that Motion whereby the Fire worketh , is Dilation , and Contraction of it self alternately , commonly called Scintillation or Glowing , is manifest also by Experience . From such Motion in the Fire must needs arise a Rejection or casting from it self of that part of the Medium which is contiguous to it , whereby that part also rejecteth the next , and so successively one part beateth back another to the very Eye ; and in the same manner the exteriour part of the Eye presseth the interiour , ( the Laws of Refraction still observed . ) Now the interiour coat of the Eye is nothing else but a piece of the Optick Nerve ; and therefore the Motion is still continued thereby into the Brain , and by Resistance or Re-action of the Brain , is also a Rebound into the Optick Nerve again ; which we not conceiving as Motion or Rebound from within , do think it is without , and call it Light ; as hath been already shewed by the Experience of a Stroak . We have no Reason to doubt , that the Fountain of Light , the Sun , worketh by any other Ways than the Fire , at least in this Matter . And thus all Vision hath its Original from such Motion as is here described : for where there is no Light , there is no Sight ; and therefore Colour also must be the same Thing with Light , as being the Effect of the lucid Bodies : their Difference being only this , that when the Light cometh directly from the Fountain to the Eye , or indirectly by Reflection from clean and polite Bodies , and such as have not any particular Motion internal to alter it , we call it Light ; but when it cometh to the Eye by Reflection from une●en , rough , and coarse Bodies , ( or such as are affected with internal Motion of their own that may alter it ) then we call it Colour ; Colour and Light differing only in this , that the one is pure , and the other perturbed Light . By that which hath been said , not only the Truth of the Third Proposition , but also the whole Manner of producing Light and Colour , is apparent . 9. As Colour is not inherent in the Object , but an Effect thereof upon us , caused by such Motion in the Object , as hath been described : so neither is Sound in the Thing we hear , but in our selves . One manifest Sign thereof , is , that as a Man may see , so also he may hear double or treble , by Multiplication of Echoes , which Echoes are Sounds as well as the Original ; and not being in one and the same Place , cannot be inherent in the Body that maketh them : Nothing can make any Thing which is not in it self : the Clapper hath no Sound in it , but Motion , and maketh Motion in the internal Parts of the Bell ; so the Bell hath Motion , and not Sound , that imparteth Motion to the Air ; and the Air hath Motion , but not Sound ; the Air imparteth Motion by the Ear and Nerve unto the Brain ; and the Brain hath Motion , but not Sound : from the Brain , it reboundeth back into the Nerves outward , and thence it becometh an Apparition without , which we call Sound . And to proceed to the rest of the Senses , it is apparent enough , that the Smell and Taste of the same Thing , are not the same to every Man ; and therefore are not in the Thing smelt or tasted , but in the Men . So likewise the Heat we feel from the Fire is manifestly in us , and is quite different from the Heat which is in the Fire : for our Heat is Pleasure or Pain , according as it is great or moderate ; but in the Coal there is no such Thing . By this the Fourth and last Proposition is proved , viz. That as in Vision , so also in Conceptions that arise from other Senses , the Subject of their Inherence is not in the Object , but in the Sentient . 10. And from hence also it followeth , that whatsoever Accidents or Qualities our Senses make us think there be in the World , they be not there , but are Seeming and Apparitions only : the Things that really are in the World without us , are those Motions by which these Seemings are caused . And this is the great Deception of Sense , which also is to be by Sense corrected : for as Sense telleth me , when I see directly , that the Colour seemeth to be in the Object ; so also Sense telleth me , when I see by Reflection , that Colour is in the Object . CHAP. III. 1. Imagination defined . 2. Sleep and Dreams defined . 3. Causes of Dreams . 4. Fiction defined . 5. Phantasms defined . 6. Remembrances defined . 7. Wherein Remembrance consisteth . 8. Why in a Dream a Man never thinks he dreams . 9. Why few Things seem strange in Dreams . 10. That a Dream may be taken for Reality and Vision . 1. AS standing Water put into Motion by the Stroak of a Stone , or blast of Wind , doth not presently give over moving as soon as the Wind ceaseth , or the Stone setleth : so neither doth the Effect cease which the Object hath wrought upon the Brain , so soon as ever , by turning aside of the Organs the Object ceaseth to work ; that is to say , Though the Sense be past , the Image or Conception remaineth ; but more obscure while we are awake , because some Object or other continually plieth and solliciteth our Eyes , and Ears , keeping the Mind in a stronger Motion , whereby the weaker doth not easily appear . And this obscure Conception is that we call Phantasie , or Imagination : Imagination being ( to define it ) Conception remaining , and by little and little decaying from and after the Act of Sense . 2. But when present Sense is not , as in Sleep , there the Images remaining after Sense ( when there be many ) as in Dreams , are not obscure , but strong and clear , as in Sense it self . The Reason is , That which obscured and made the Conceptions weak , namely Sense , and present Operation of the Object , is removed : for Sleep is the Privation of the Act of Sense , ( the Power remaining ) and Dreams are the Imagination of them that sleep . 3. The Causes of Dreams ( if they be natural ) are the Actions or Violence of the inward Parts of a man upon his Brain , by which the Passages of Sense by Sleep benummed , are restored to their Motion . The Signs by which this appeareth to be so , are the Differences of Dreams ( old Men commonly dream oftener , and have their Dreams more painful than young ) proceeding from the different Accidents of Mans Body ; as Dreams of Lust , as Dreams of Anger , according as the Heart , or other Parts within , work more or less upon the Brain , by more or less Heat ; so also the Descents of different sorts of Flegm maketh us a Dream of different Tastes of Meats and Drinks ; and I believe there is a Reciprocation of Motion from the Brain to the Vital Parts , and back from the Vital Parts to the Brain ; whereby not only Imagination begetteth Motion in those Parts ; but also Motion in those Parts begetteth Imagination like to that by which it was begotten . If this be true , and that sad Imaginations nourish the Spleen , then we see also a Cause , why a strong Spleen reciprocally causeth fearful Dreams , and why the Effects of Lasciviousness may in a Dream produce the Image of some person that had caused them . Another Sign that Dreams are caused by the Action of the inward Parts , is the Disorder and casual Consequence of one Conception or Image to another : for when we are waking , the Antecedent thought or Conception introduceth , and is cause of the Consequent , ( as the Water followeth a mans Finger upon a dry and level Table ( but in Dreams there is commonly no Coherence , ( and when there is , it is by Chance ) which must needs proceed from this , That the Brain in Dreams is not restored to its Motion in every Part alike ; whereby it cometh to pass , that our Thoughts appear like the Stars between the flying Clouds , not in the Order which a Man would chuse to observe them , but as the uncertain Flight of broken Clouds permits . 4. As when the Water , or any liquid Thing moved at once by divers Movents , receiveth one Motion compounded of them all ; so also the Brain or Spirit therein , having been stirred by divers Objects , composeth an Imagination of divers Conceptions that appeared single to the Sense . As for Example , the Sense sheweth at one Time the Figure of a Mountain , and at another Time the Colour of Gold ; but the Imagination afterwards hath them both at once in a golden Mountain . From the same Cause it is , there appear unto us Castles in the Air , Chimaera's , and other Monsters which are not in Rerum Natura , but have been conceived by the Sense in Pieces at several Times . And this Composition is that which we commonly call Fiction of the Mind . 5. There is yet another Kind of Imagination , which for Clearness contendeth with Sense , as well as a Dream ; and that is , when the Action of Sense hath been long or vehement : and the Experience thereof is more frequent in the Sense of Seeing , than the rest . An Example whereof is , the Image remaining before the Eye after looking upon the Sun . Also , those little Images that appear before the Eyes in the dark ; whereof I think every Man hath Experience , ( but they most of all , who are timorous or superstitious ) are Examples of the same . And these , for Distinction-sake , may be called Phantasms . 6. By the Senses , which are numbred according to the Organs to be five , we take Notice ( as hath been said already ) of the Objects without us ; and that Notice is our Conception thereof : but we take Notice also some Way or other of our Conceptions : for when the Conception of the same Thing cometh again , we take Notice that is again ; that is to say , that we have had the same Conception before ; which is as much as to imagine a Thing past ; which is impossible to the Sense , which is only of Things present . This therefore may be accounted a Sixth Sense , but internal , ( not external , as the rest ) and is commonly called Remembrance . 7. For the Manner by which we take Notice of a Conception past , we are to remember , that in the Definition of Imagination , it is said to be a Conception by little and little decaying , or growing more obscure . An obscure Conception is that which representeth the whole Object together , but none of the smaller Parts by themselves ; and as more or fewer Parts be represented , so is the Conception or Representation said to be more or less clear . Seeing then the Conception , which when it was first produced by Sense , was clear , and represented the Parts of the 0bject distinctly ; and when it cometh again is obscure , we find missing somewhat that we expected ; by which we judge it past and decayed . For Example , a Man that is present in a Foreign City , seeth not only whole Streets , but can also distinguish particular Houses , and Parts of Houses ; but departed thence , he cannot distinguish them so particularly in his Mind as he did , some House or Turning escaping him : yet is this to remember ; when afterwards there escape him more Particulars , this is also to remember , but not so well . In Process of Time , the Image of the City returneth but as a Mass of Building only , which is almost to have forgotten it . Seeing then Remembrance is more or less , as we find more or less Obscurity , Why may not we well think Remembrance to be nothing else but the missing of Parts , which every man expecteth should succeed after they have a Conception of the Whole ? To see at a great Distance of Place , and to remember at great Distance of Time , is to have like Conceptions of the Thing : for there wanteth Distinction of Parts in both ; the one Conception being weak by Operation at Distance , the other by Decay . 8. And from this that hath been said , there followeth , That a Man can never know he dreameth ; he may dream he doubteth , whether it be a Dream or no : but the Clearness of the Imagination representeth every Thing with as many Parts as doth Sense it self , and consequently , he can take Notice of nothing but as present ; whereas to think he dreameth , is to think those his Conceptions , that is to say , obscurer than they were in the Sense : so that he must think them both as clear , and not as clear as Sense ; which is impossible . 9. From the same Ground it proceedeth , that Men wonder not in their Dreams at Place and Persons , as they would do waking : for waking , a Man would think it strange to be in a Place where he never was before , and remember nothing of how he came there ; but in a Dream , there cometh little of that kind into Consideration . The Clearness of Conception in a Dream , taketh away Distrust , unless the Strangeness be excessive , as to think himself fallen from on high without hurt , and then most commonly he waketh . 10. Nor is it possible for a Man to be so far deceived , as when his Dream is past , to think it real : for if he dream of such Things as are ordinarily in his Mind , and in such Order as he useth to do waking , and withal that he laid him down to sleep in the Place were he findeth himself when he awaketh ; all which may happen : I know no {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Mark by which he can discern whether it were a Dream or not , and therefore do the less wonder to hear a Man sometimes to tell his Dream for a Truth , or to take it for a Vision . CHAP. IV. 1. Discourse . 2. The Cause of Coherence of Thoughts . 3. Ranging . 4. Sagacity . 5. Reminiscence . 6. Experience . 7. Expectation . 8. Conjecture . 9. Signs . 10. Prudence . 11. Caveats of concluding from Experience . 1. THe Succession of Conceptions in the Mind , Series or Consequence of one after another , may be casual and incoherent , as in Dreams for the most part ; and it may be orderly , as when the former Thought introduceth the latter ; and this is Discourse of the Mind . But because the Word Discourse is commonly taken for the Coherence and Consequence of Words , I will , to avoid Aequivocation , call it Discursion . 2. The Cause of the Coherence or Consequence of one Conception to another , is their first Coherence or Consequence at that Time when they are produced by Sense : As for Example , from St. Andrew the Mind runneth to St. Peter , because their Names are read together ; from S. Peter to a Stone , for the same Cause ; from Stone to Foundation , because we see them together ; and for the same Cause , from Foundation to Church , and from Church to People , and from People to Tumult : and according to this Example , the Mind may run almost from any Thing to any Thing . But as in the Sense the Conception of Cause and Effect may succeed one another ; so may they after Sense in the Imagination : And for the most part they do so ; the Cause whereof is the Appetite of them , who , having a Conception of the End , have next unto it a Conception of the next Means to that End ; As , when a Man , from a Thought of Honour to which he hath an Appetite , cometh to the Thought of Wisdom , which is the next Means thereunto ; and from thence to the Thought of Study , which is the next Means to Wisdom . 3. To omit that kind of Discursion by which we proceed from any Thing to any Thing , there are of the other Kind divers Sorts : As first , in the Senses there are certain Coherences of Conceptions , which we may call ranging : Examples whereof are ; A Man casteth his Eye upon the Ground , to look about for some small Thing lost ; the Hounds casting about at a Fault in hunting ; and the Ranging of Spaniels : and herein we take a Beginning arbitrary . 4. Another sort of Discursion is , when the Appetite giveth a Man his Beginning , as in the Example before , where Honour to which a Man hath Appetite , maketh him think upon the next Means of attaining it , and that again of the next , &c. And this the Latines call Sagacitas ▪ and We may call Hunting or Tracing , as Dogs trace Beasts by the Smell , and Men hunt them by their Footsteps ; or as Men hunt after Riches , Place , or Knowledge . 5. There is yet another Kind of Discursion beginning with the Appetite to recover something lost , proceeding from the present backward , from Thought of the Place where we miss at , to the Thought of the Place from whence we came last ; and from the Thought of that , to the Thought of a Place before , till we have in our Mind some Place , wherein we had the Thing we miss : and this is called Reminiscence . 6. The Remembrance of Succession of one Thing to another , that is , of what was antecedent , and what consequent , and what concomitant , is called an Experiment ; whether the same be made by us voluntarily , as when a Man putteth any Thing into the Fire , to see what Effect the Fire will produce upon it : or not made by us , as when we remember a fair Morning after a red Evening . To have had many Experiments , is that we call Experience , which is nothing else but Remembrance of what Antecedents have been followed by what Consequents . 7. No man can have in his Mind a Conception of the future ; for the future is not yet : but of our Conceptions of the past , we make a future ; or rather , call past , future relatively . Thus after a Man hath been accustomed to see like Antecedents follow by like Consequents , whensoever he seeth the like come to pass to any Thing he had seen before , he looks there should follow it the same that followed then : As for Example , because a Man hath often seen Offences followed by Punishment , when he seeth an Offence in present , he thinketh Punishment to be consequent thereto ; but consequent unto that which is present , Men call future : And thus we make Remembrance to be the Prevision of Things to come , or Expectation or Presumption of the future . 8. In the same Manner , if a Man seeth in present that which he hath seen before , he thinks that that which was antecedent to that which he saw before , is also antecedent to that he presently seeth : As for Example , He that hath seen the Ashes remain after the Fire , and now again seeth ashes , concludeth again there hath been Fire : And this is called again Conjecture of the past , or Presumption of the Fact . 9. When a Man hath so often observed like Antecedents to be followed by like Consequents , that whensoever he seeth the Antecedent , he looketh again for the Consequent ; or when he seeth the Consequent , maketh account there hath been the like Antecedent ; then he calleth both the Antecedent and the Consequent , Signs one of another , as Clouds are Signs of Rain to come , and Rain of Clouds past . 10. This taking of Signs by Experience , is that wherein Men do ordinarily think , the Difference stands between Man and Man in Wisdom , by which they commonly understand a Mans whole Ability or Power cognitive ; but this is an Errour : for the Signs are but conjectural ; and according as they have often or seldom failed , so their Assurance is more or less ; but never full and evident : for though a Man have always seen the Day and Night to follow one another hitherto ; yet can he not thence conclude they shall do so , or that they have done so eternally : Experience concludeth nothing universally . If the Signs hit twenty times for one missing , a Man may lay a Wager of Twenty to One of the Event ; but may not conclude it for a Truth . But by this it is plain , that they shall conjecture best , that have most Experience , because they have most Signs to conjecture by ; which is the Reason old Men are more prudent , that is , conjecture better , caeteris paribus , than young : for , being old , they remember more ; and Experience is but remembrance . And men of quick imagination , caeteris paribus , are more prudent than those whose Imaginations are slow : for they observe more in less Time . Prudence is nothing but Conjecture from Experience , or taking of Signs from Experience warily , that is , that the Experiments from which he taketh such Signs be all remembred ; for else the Cases are not alike that seem so . 11. As in Conjecture concerning things past and future , it is Prudence to conclude from Experience , what is like to come to pass , or to have passed already ; so it is an errour to conclude from it , that it is so or so called ; that is to say , We cannot from Experience conclude , that any Thing is to be called just or unjust , true or false , or any Proposition universal whatsoever , except it be from Remembrance of the Use of Names imposed arbitrarily by Men : For Example , to have heard a Sentence given in the like Case , the like Sentence a thousand times is not enough to conclude that the Sentence is just ; though most Men have no other Means to conclude by : But it is necessary , for the drawing of such Conclusion , to trace and find out , by many Experiences , what Men do mean by calling Things just and unjust . Further , there is another Caveat to be taken in concluding by Experience , from the tenth Section of the second Chapter ; that is , That we conclude such Things to be without , that are within us . CHAP. V. 1. Of Marks . 2. Names or Appellations . 3. Names positive and privative . 4. Advantage of Names maketh us capable of Science . 5. Names universal and singular . 6. Vniversals not in Rerum Natura . 7. Aequivocal Names . 8. Vnderstanding . 9. Affirmation , Negation , Proposition . 10. Truth , Falsity . 11. Ratiocination . 12. According to Reason , against Reason . 13. Names Causes of Knowledge , so of Errour . 14. Translation of the Discourse of the Mind into the Discourse of the Tongue , and of the Errours thence proceeding . 1. SEeing the Succession of Conceptions in the Mind are caused , as hath been said before , by the Succession they had one to another when they were produced by the Senses , and that there is no Conception that hath not bin produced immediately before or after innumerable others , by the innumerable Acts of Sense ; it must needs follow , that one Conception followeth not another , according to our Election , and the need we have of them , but as it chanceth us to hear or see such Things as shall bring them to our Mind . The Experience we have hereof , is in such Brute Beasts , which , having the providence to hide the Remains and Superfluity of their Meat , do nevertheless want the Remembrance of the Place where they hide it , and thereby make no Benefit thereof in their Hunger : but Man , who in this Point beginneth to rank himself somewhat above the Nature of Beasts , hath observed and remembred the Cause of this Defect , and to amend the same , hath imagined or devised to set up a visible or other sensible Mark , the which , when he seeth it again , may bring to his Mind the Thought he had when he set it up . A Mark therefore is a sensible Object which a Man erecteth voluntarily to himself , to the End to remember thereby somewhat past , when the same is objected to his Sense again : As men that have past by a Rock at Sea , set up some Mark , thereby to remember their former Danger , and avoid it . 2. In the Number of these Marks , are those Humane Voices , which we call the Names or Appellations of Things sensible by the Ear , by which we recall into our Mind some Conceptions of the Things to which we gave those Names or Appellations ; as the Appellation White bringeth to remembrance the Quality of such Objects as produce that Colour or Conception in us . A Name or Appellation therefore is the Voice of a Man arbitrary , imposed for a Mark to bring into his Mind some Conception concerning the thing on which it is imposed . 3. Things named , are either the Objects themselves , as a Man ; or the Conception it self that we have of Man , as Shape and Motion : or some Privation , which is when we conceive that there is something which we conceive not , in him ; as when we conceive he is not just , not finite , we give him the Name of unjust , of infinite , which signifie Privation or Defect ; and to the Privations themselves we give the Names of Injustice and Infiniteness : so that here be Two Sorts of Names ; One of Things , in which we conceive something ; or of the Conceptions themselves , which are called positive : the other of Things wherein we conceive Privation or Defect , and those Names are called Privative . 4. By the Advantage of Names it is that we are capable of Science , which Beasts , for want of them are not ; nor Man , without the Use of them : for as a Beast misseth not one or two out of many her young Ones , for want of those Names of order , One , Two , and Three , and which we call Number ; so neither would a Man , without repeating orally or mentally the Words of Number , know how many Pieces of Money or other Things lie before him . 5. Seeing there be many Conceptions of one and the same Thing , and for every Conception we give it a several Name ; it followeth that for one and the same Thing , we have many Names or Attributes ; as to the same Man we give the Appellations of Just , Valiant , &c. for divers Vertues ; of Strong , Comely , &c. for divers Qualities of the Body . And again , because from divers Things we receive like Conceptions , many Things must needs have the same Appellation : as to all Things we see , we give the same Name of Visible ; and to all Things we see moveable , we give the Appellation of Moveable : and those Names we give to many , are called universal to them all ; as the Name of Man to every particular of Mankind : such Appellation as we give to one only Thing , we call individual , or singular ; as Socrates , and other proper Names : or , by Circumlocution , he that writ the Iliads , for Homer . 6. The Universality of one Name to many Things , hath been the Cause that Men think the Things are themselves universal ; and so seriously contend , that besides Peter and John , and all the rest of the Men that are , have been , or shall be in the World , there is yet something else that we call Man , viz. Man in general , deceiving themselves , by taking the universal , or general Appellation , for the thing it signifieth : For if one should desire the Painter to make him the Picture of a Man , which is as much as to say , of a Man in general ; he meaneth no more , but that the Painter should chuse what Man he pleaseth to draw , which must needs be some of them that are , or have been , or may be , none of which are universal . But when he would have him to draw the Picture of the King , or any particular Person , he limiteth the Painter to that one Person he chuseth . It is plain therefore , that there is nothing universal but Names ; which are therefore called indefinite ; because we limit them not our selves , but leave them to be applied by the Hearer : whereas a singular Name is limited and restrained to one of the many Things it signifieth ; as when we say , This Man , pointing to him , or giving him his proper Name , or by some such other Way . 7. The Appellations that be universal , and common to many Things , are not always given to all the particulars , ( as they ought to be ) for like Conceptions , and like Considerations in them all ; which is the Cause that many of them are not of constant Signification , but bring into our Mind other Thoughts than these for which they were ordained , and those are called aequivocal . As for Example , the Word Faith signifieth the same with Belief ; sometimes it signifieth particularly that Belief which maketh a Christian ; and sometime it signifieth the keeping of a Promise . Also all Metaphors are by Profession aequivocal : and there is scarce any Word that is not made aequivocal by divers Contextures of Speech , or by Diversity of Pronunciation and Gesture . 8. This Aequivocation of Names maketh it difficult to recover those Conceptions for which the Name was ordained ; and that not only in the Language of other Men , wherein we are to consider the Drift and Occasion , and Contexture of the Speech , as well as the Words themselves ; but also in our Discourse , which being derived from the Custom and common Use of Speech , representeth unto us not our own Conceptions . It is therefore a great Ability in a Man , out of the Words , Contexture , and other Circumstances of Language , to deliver himself from Aequivocation , and to find out the true Meaning of what it said : And this is it we call Vnderstanding . 9. Of two Appellations , by the Help of this little Verb is , or something equivalent , we make an Affirmation or Negation , either of which in the Schools we call also a Proposition , and consisteth of two Appellations joyned together by the said Verb is : As for Example , Man is a living creature ; or thus , Man is not righteous : whereof the former is called an Affirmation , because the Appellation , Living Creature is Positive ; the latter a Negative , because not righteous is Privative . 10. In every Proposition , be it Affirmative or Negative , the latter Appellation either comprehendeth the former , as in this Proposition , Charity is a Vertue , the Name of Vertue comprehendeth the Name of Charity , and many other Vertues beside ; and then is the Proposition said to be true , or Truth : For , Truth , and a true Proposition , is all one . Or else the latter Appellation comprehendeth not the former : as in this Proposition , Every Man is just ; the name of Just comprehendeth not Every Man ; for Unjust is the Name of the far greater Part of Men : And the Proposition is said to be false , or Falsity : Falsity and a false Proposition being also the same Thing . 11. In what manner of two Propositions , whether both Affirmative , or one Affirmative , the other Negative , is made a Syllogism , I forbear to write . All this that hath been said of Names or Propositions , though necessary , is but dry Discourse : and this Place is not for the whole Art of Logick , which if I enter further into , I ought to pursue : Besides , it is not needfull ; for there be few Men which have not so much natural Logick , as thereby to discern well enough , whether any Conclusion I shall make in this Discourse hereafter , be well or ill collected : Only thus much I say in this Place , that Making of Syllogisms is that we call Ratiocination or Reasoning . 12. Now when a man reasoneth from Principles that are found indubitable by Experience , all Deceptions of Sense and Aequivocation of Words avoided , the Conclusion he maketh is said to be according to right Reason : But when from his Conclusion a Man may , by good Ratiocination , derive that which is contradictory to any evident Truth whatsoever , then he is said to have concluded against Reason : And such a Conclusion is called Absurdity . 13. As the Invention of Names hath been necessary for the drawing Men out of Ignorance , by calling to their Remembrance the necessary Coherence of one Conception to another ; so also hath it on the other side precipitated Men into Errour : Insomuch , that whereas by the Benefit of Words and Ratiocination they exceed brute Beasts in Knowledge , and the Commodities that accompany the same ; so they exceed them also in Errour : For , true and false are Things not incident to Beasts , because they adhere not to Propositions and Language ; nor have they Ratiocination , whereby to multiply one Untruth by another , as Men have . 14. It is the Nature almost of every Corporal Thing , being often moved in one and the same Manner , to receive continually a greater and greater Easiness and Aptitude to the same Motion , insomuch as in Time the same becometh so habitual , that , to beget it , there needs no more than to begin it . The Passions of Man , as they are the Beginning of voluntary Motions ; so are they the Beginning of Speech , which is the Motion of the Tongue . And Men desiring to shew others the Knowledge , Opinions , Conceptions and Passions which are in themselves , and to that End having invented Language , have by that Means transferred all that Discursion of their Mind mentioned in the former Chapter , by the Motion of their Tongues , into Discourse of Words : And Ratio now is but Oratio , for the most part , wherein Custom hath so great a Power , that the Mind suggesteth only the first Word ; the rest follow habitually , and are not followed by the Mind ; as it is with Beggars , when they saw their Pater noster , putting together such Words , and in such manner , as in their Education they have learned from their Nurses , from their Companies , or from their Teachers , having no Images or Conceptions in their Mind , answering to the Words they speak : and as they have learned themselves , so they teach Posterity . Now if we consider the Power of those Deceptions of the Sense , mentioned Chap 2. Sect. 10 and also how unconstantly Names have been setled , and how subject they are to Aequivocation , and how diversified by Passion , ( scarce two Men agreeing what is to be called Good , and what Evil ; what Liberality , what Prodigality ; what Valour , what Temerity ) and how subject Men are to Paralogism or Fallacy in Reasoning , I may in a Manner conclude , that it is impossible to rectifie so many Errours of any one Man , as must needs proceed from those Causes , without beginning a-new from the very first Grounds of all our Knowledge and Sense ; and instead of Books , reading over orderly ones own Conceptions : In which Meaning , I take Noste teipsum for a Precept worthy the Reputation it hath gotten . CHAP. VI 1. Of the two Kinds of Knowledge 2. Truth and Evidence necessary to Knowledge . 3. Evidence defined . 4. Science defined . 5. Supposition defined . 6. Opinion defined . 7. Belief defined . 8. Conscience defined . 9. Belief , in some Cases , no less from Doubt than Knowledge . 1. THere is a Story somewhere , of one that pretends to have been miraculously cured of Blindness ( wherewith he was born ) by St. Albane or other Saints , at the Town of St. Albans ; and that the Duke of Glocester being there , to be satisfied of the Truth of the Miracle , asked the Man , What Colour is this ? Who , by answering , It was Green , discovered himself , and was punished for a Counterfeit : for though by his Sight newly received he might distinguish between Green , and Red , and all other Colours , as well as any that should interrogate him , yet he could not possibly know at first Sight which of them was called Green , or Red , or by any other Name . By this we may understand , there be two Kinds of Knowledge , whereof the one is nothing else but Sense , or Knowledge original , as I have said in the Beginning of the second Chapter , and Remembrance of the same ; the other is called Science or Knowledge of the Truth of Propositions , and how Things are called ; and is derived from Vnderstanding . Both of these Sorts are but Experience ; The former being the Experience of the Effects of Things that work upon us from without ; and the latter Experience Men have from the proper Use of Names in Language : and all Experience being , as I have said , but Remembrance , all Knowledge is Remembrance : and of the former , the Register we keep in Books , is called History ; But the Registers of the latter are called the Sciences . 2. There are two Things necessarily implied in this Word Knowledge ; the one is Truth , the other Evidence : for what is not Truth , can never be known . For , let a Man say he knoweth a Thing never so well , if the same shall afterwards appear false , he is driven to Confession , that it was not Knowledge , but Opinion . Likewise , if the Truth be not evident , though a Man holdeth it , yet is his Knowledge thereof no more than theirs who hold the contrary : for if Truth were enough to make it Knowledge , all Truth were known ; which is not so . 3. What Truth is , hath been defined in the precedent Chapter ; What Evidence is , I now set down : and it is the Concomitance of a Mans Conception with the Words that signifie such Conception in the Act of Ratiocination : for when a Man reasoneth with his Lips only , to which the Mind suggesteth only the Beginning , and followeth not the Words of his Mouth with the Conceptions of his Mind , out of Custom of so speaking ; though he begin his Ratiocination with True Propositions , and proceed with certain Syllogisms , and thereby make always true Conclusions ; yet are not his Conclusions evident to him , for Want of the Concomitance of Conception with his Words : for if the Words alone were sufficient , a Parrot might be taught as well to know Truth , as to speak it . Evidence is to Truth , as the Sap to the Tree , which , so far as it creepeth along with Body and Branches , keepeth them alive ; where it forsaketh them , they die : for this Evidence , which is Meaning with our Words , is the Life of Truth . 4. Knowledge therefore which we call Science , I define to be Evidence of Truth , from some Beginning or Principle of Sense : for the Truth of a Proposition is never evident , until we conceive the Meaning of the Words or Terms whereof it consisteth , which are always Conceptions of the Mind : Nor can we remember those Conceptions , without the Thing that produced the same by our Senses . The first Principle of Knowledge is , that we have such and such Conceptions ; the second , that we have thus and thus named the Things whereof they are Conceptions ; the third is , that we have joyned those Names in such Manner as to make true Propositions ; the fourth and last is , that we have joyned those Propositions in such Manner as they be concluding , and the Truth of the Conclusion said to be known . And of these two Kinds of Knowledge , whereof the former is Experience of Fact , and the later of Evidence of Truth ; as the former , if it be great , is called Prudence ; so the latter , if it be much , hath usually been called , both by Ancient and Modern Writers , Sapience or Wisdom : and of this latter , Man only is capable ; of the former , brute Beasts also participate . 5. A Proposition is said to be supposed , when , being not evident , it is nevertheless admitted for a Time , to the End , that , joyning to it other Propositions , we may conclude something ; and to proceed from Conclusion to Conclusion , for a Trial whether the same will lead us into any absurd or impossible Conclusion ; which if it do , then we know such Supposition to have been false . 6. But if , running thorow many Conclusions , we come to none that are absurd , then we think the Proposition probable : likewise we think probable whatsoever Proposition we admit for Truth by Errour of Reasoning , or from trusting to other Men : And all such Propositions as are admitted by Trust or errour , we are not said to know , but think them to be true ; and the Admittance of them is called Opinion . 7. And particularly , when the Opinion is admitted out of Trust to other Men , they are said to believe it ; and their Admittance of it is called Belief , and sometimes Faith . 8. It is either Science or Opinion which we commonly mean by the Word Conscience : for Men say that such and such a thing is true in or upon their Conscience ; which they never do , when they think it doubtful ; and therefore they know , or think they know it to be true . But Men , when they say Things upon their Conscience , are not therefore presumed certainly to know the Truth of what they say : It remaineth then , that that Word is used by them that have an Opinion , not only of the Truth of the Thing , but also of their Knowledge of it , to which the Truth of the Proposition is consequent . Conscience I therefore define to be Opinion of Evidence . 9. Belief , which is the admitting of Propositions upon Trust , in many Cases is no less free from Doubt , than perfect and manifest Knowledge : for as there is nothing whereof there is not some Cause ; so , when there is Doubt , there must be some Cause thereof conceived Now there be many Things which we receive from Report of others , of which it is impossible to imagine any Cause of Doubt : for what can be opposed against the Consent of all Men , in Things they can know , and have no Cause to report otherwise than they are , ( such as is great Part of our Histories ) unless a Man would say that all the World had conspired to deceive him . And thus much of Sense , Imagination , Discursion , Ratiocination , and Knowledge , which are the Acts of our Power cognitive , or conceptive . That Power of the Mind which we call motive , differeth from the Power motive of the Body : for the Power motive of the Body is that by which it moveth other Bodies , and we call Strength ; but the Power motive of the Mind , is that by which the Mind giveth animal Motion to that Body wherein it existeth : the Acts hereof are our Affections and Passions , of which I am to speak in general . CHAP. VII . Of Delight , Pain , Love , Hatred . Appetite , Aversion , Fear . Good , Evil , Pulchritude , Turpitude . End , Fruition . Profitable , Vse , Vain . Felicity . Good and Evil mixt Sensual Delight , and Pain ; Joy and Grief . IN the eighth Section of the second Chapter is shewed , that Conceptions and Apparitions are nothing really , but Motion in some internal Substance of the Head ; which Motion not stopping there , but proceeding to the Heart , of Necessity must there either help or hinder the Motion which is called Vital : when it helpeth , it is called Delight , Contentment , or Pleasure , which is nothing really but Motion about the Heart , as Conception is nothing but Motion in the Head ; and the Objects that cause it are called pleasant or delightful , or by some Name equivalent ; The Latines have Jucundum , à juvando , from helping ; and the same Delight , with Reference to the Object , is called Love : but when such Motion weakeneth or hindereth the vital Motion , then it is called Pain ; and in Relation to that which causeth it , Hatred , which the Latines express sometimes by Odium , and sometimes by Taedium . 2. This Motion in which consisteth Pleasure or Pain , is also a Solicitation or Provocation either to draw near to the Thing that pleaseth , or to retire from the Thing that displeaseth ; and this Solicitation is the Endeavour or internal Beginning of animal Motion , which when the Object delighteth , is called Appetite ; when it displeaseth , it is called Aversion , in Respect of the Displeasure present ; but in Respect of the Displeasure expected , Fear . So that Pleasure , Love , and Appetite , which is also called Desire , are divers Names for divers Considerations of the same Thing . 3. Every Man , for his own Part , calleth that which pleaseth , and is delightful to himself , Good ; and that Evil which displeaseth him : insomuch that while every Man differeth from other in Constitution , they differ also from one another concerning the common Distinction of Good and Evil . Nor is there any such Thing as Absolute Goodness , considered without Relation : for even the Goodness which we apprehend in God Almighty , is his Goodness to us . And as we call Good and Evil the Things that please and displease ; so call we Goodness and Badness , the Qualities or Powers whereby they do it : And the Signs of that Goodness are called by the Latines in one Word Pulchritudo , and the Signs of Evil , Turpitudo ; to which we have no Words precisely answerable . 4. As all Conceptions we have immediately by the Sense , are , Delight , or Pain , or Appetite , or Fear ; so are all the Imaginations after Sense . But as they are weaker Imaginations , so are they also weaker Pleasures , or weaker Pain . 5. As Appetite is the Beginning of animal Motions towards something that pleaseth us ; so is the attaining thereof , the End of that Motion , which we also call the Scope , and Aim , and final Cause of the same : and when we attain that End , the Delight we have thereby is called the Fruition : So that Bonum and Finis are different Names , but for different Considerations of the same Thing . 6. And of Ends , some of them are called propinqui , that is , near at hand ; others remoti , far off : but when the Ends that be nearer attaining , be compared with those that be further off , they are called not Ends , but Means , and the Way to those . But for an utmost End , in which the ancient Philosophers have placed Felicity , and disputed much concerning the Way thereto , there is no such Thing in this World , nor Way to it , more than to Vtopia : for while we live , we have Desires , and Desire presupposeth a further End . Those Things which please us , as the Way or Means to a further End , we call profitable ; and the Fruition of them , Vse ; and those Things that profit not , vain . 7. Seeing all Delight is Appetite , and presupposeth a further End , there can be no Contentment but in proceeding : and therefore we are not to marvel , when we see , that as Men attain to more Riches , Honour , or other Power ; so their Appetite continually groweth more and more ; and when they are come to the utmost Degree of some Kind of Power , they pursue some other , as long as in any Kind they think themselves behind any other : of those therefore that have attained to the highest Degree of Honour and Riches , some have affected Mastery in some Art ; as Nero in Musick and Poetry , Commodus in the Art of a Gladiator ; and such as affect not some such Thing , must find Diversion and Recreation of their Thoughts in the Contention either of Play or Business : and Men justly complain of a great Grief , that they know not what to do . Felicity therefore , by which we mean continual Delight , consisteth not in having prospered , but in prospering . 8. There are few Things in this World , but either have Mixture of Good and Evil , or there is a Chain of them so necessarily linked together , that the one cannot be taken without the other : As for Example , the Pleasures of Sin , and the Bitterness of Punishment , are inseparable ; as is also Labour and Honour , for the most part . Now when in the whole Chain , the greater Part is good , the Whole is called Good ; and when the Evil over-weigheth , the Whole is called Evil . 9. There are two Sorts of Pleasure , whereof the one seemeth to affect the corporeal Organ of the Sense , and that I call sensual ; the greatest Part whereof , is that by which we are invited to give Continuance to our Species ; and the next , by which a Man is invited to Meat , for the Preservation of his individual Person : The other Sort of Delight is not particular to any Part of the Body , and is called The Delight of the Mind , and is that which we call Joy . Likewise of Pains , some affect the Body , and are therefore called the Pains of the Body ; and some not , and those are called Grief . CHAP. VIII . 1 , 2. Wherein consist the Pleasures of Sense . 3 , 4. Of the Imagination , or Conception of Power in Man . 5. Honour , honourable , Worth . 6. Signs of Honour . 7. Reverence . 1. HAving in the first Section of the precedent Chapter presupposed , that Motion and Agitation of the Brain which we call Conception , to be continued to the Heart , and there to be called Passion ; I have therefore obliged my self , as far forth as I am able , to search out and declare from what Conception proceedeth every one of those Passions which we commonly take notice of : for , seeing the Things that please and displease , are innumerable , and work innumerable Ways , Men have not taken notice but of a very few , which also are many of them without Name . 2. And first , we are to consider , that of Conceptions there are three Sorts , whereof one is of that which is present , which is Sense ; another , of that which is past , which is Remembrance ; and the third , of that which is future , which we call Expectation : all which have been manifestly declared in the second and third Chapters ; and every of these Conceptions is Pleasure or Pain present . And first for the Pleasures of the Body which affect the Sense of Touch and Tast , as far forth as they be Organical , their Conceptions are Sense : so also is the Pleasure of all Exonerations of Nature : All which Passions I have before named , Sensual Pleasures ; and their contrary , Sensual Pains : to which also may be added the Pleasures and Displeasures of Odours , if any of them shall be found Organical , which for the most Part they are not , as appeareth by this Experience which every Man hath , that the same Smells , when they seem to proceed from others , displease , though they proceed from our selves ; but when we think they proceed from our selves , they displease not , though they come from others : the Displeasure of this is a Conception of Hurt thereby from those Odours , as being unwholesom , and is therefore a Conception of Evil to come , and not present . Concerning the Delight of Hearing , it is diverse , and the Organ it self not affected thereby : Simple Sounds please by Aequality , as the Sound of a Bell or Lute : insomuch as it seems , an Equality continued by the Percussion of the Object upon the Ear , is Pleasure ; the Contrary is called Harshness , such as is Grating , and some other Sounds , which do not always affect the Body , but only sometime , and that with a Kind of Horrour beginning at the Teeth . Harmony , or many Sounds together agreeing , please by the same Reason as the Vnison , which is the Sound of equal Strings equally stretched . Sounds that differ in any Height , please by Inequality and Aequality alternate , that is to say , the higher Note striketh twice , for one Stroke of the other , whereby they strike together every second Time ; as is well proved by Galileo , in the first Dialogue concerning local Motion : where he also sheweth , that two Sounds differing a fifth , delight the Ear by an Aequality of striking after two Inequalities ; for the higher Note striketh the Ear thrice , while the other strikes but twice . In like Manner he sheweth wherein consisteth the Pleasure of Concord , and the Displeasure of Discord , in other Difference of Notes . There is yet another Pleasure and Displeasure of Sounds , which consisteth in Consequence of one Note after another , diversified both by Accent and Measure ; whereof that which pleaseth is called Air ; but for what Reason Succession in Tone and Measure is more Air than another , I confess I know not ; but I conjecture the Reason to be , for that some of them imitate and revive some Passion which otherwise we take no Notice of , and the other not ; for no Air pleaseth but for a time , no more doth Imitation . Also the Pleasures of the Eye consist in a certain Aequality of Colour : for Light , the most glorious of all Colours , is made by equal Operation of the Object ; whereas Colour is perturbed , that is to say , unequal Light , as hath been said , Chap. 2. Sect. 8. And therefore Colours , the more Equality is in them , the more resplendent they are : and as Harmony is pleasure to the Ear , which consisteth of divers Sounds ; so perhaps may some Mixture of divers Colours be Harmony to the Eye , more than another Mixture . There is yet another Delight by the Ear , which happeneth onely to Men of skill in Musick , which is of another Nature , ( and not as these ) Conception of the present , but rejoycing of their own Skill ; of which nature are the Passions of which I am to speak next . 3. Conception of the future , is but a Supposition of the same , proceeding from Remembrance of what is past ; and we so far conceive that any Thing will be hereafter , as we know there is something at the present that hath Power to produce it : and that any Thing hath Power now to produce another Thing hereafter , we cannot conceive , but by Remembrance that it hath produced the like heretofore . Wherefore all Conception of future , is Conception of Power able to produce something . Whosoever therefore expecteth Pleasure to come , must conceive withal some Power in himself by which the same may be attained . And because the Passions , whereof I am to speak next , consist in Conception of the future , that is to say , in Conception of Power past , and the Act to come ; before I go any further , I must in the next Place speak somewhat concerning this Power . 4. By this Power I mean the same with the Faculties of the Body , Nutritive , Generative , Motive , and of the Mind , Knowledge ; and besides these , such further Power as by them is acquired , viz. Riches , Place of Authority , Friendship or Favour , and Good Fortune ; which last is really nothing else but the Favour of God Almighty . The Contraries of these are Impotencies , Infirmities , or Defects of the said Powers respectively . And because the Power of one Man resisteth and hindereth the Effects of the Power of another , Power simply is no more , but the Excess of the Power of one above that of another : for equal Powers opposed , destroy one another ; and such their Opposition is called Contention . 5. The Signs by which we know our own Power , are those Actions which proceed from the same ; and the Signs by which other Men know it , are such Actions , Gesture , Countenance and Speech , as usually such Powers produce : and the Acknowledgement of Power is called Honour ; and to honour a Man inwardly , is to conceive or acknowledge that that Man hath the odds or Excess of that Power above him with whom he contendeth or compareth himself . And honourable are those Signs for which one Man acknowledgeth Power or Excess above his Concurrent in another : As for Example , Beauty of Person , consisting in a lively Aspect of the Countenance , and other Signs of Natural Heat , are honourable , being Signs precedent of Power generative , and much Issue ; as also , general Reputation among those of the other Sex , because Signs consequent of the same . And Actions proceeding from Strength of Body , and open Force , are honourable , as Signs consequent of Power motive , such as are Victory in Battel or Duel ; A d'avoir tué son homme . Also to adventure upon great Exploits and Danger , as being a Sign consequent of Opinion of our own Strength , and that Opinion a Sign of the Strength it self . And to teach or perswade are honourable , because they be Signs of Knowledge . And Riches are honourable ; as Signs of the Power that acquired them : And Gifts , Cost , and Magnificence of Houses , Apparel , and the like , are honourable , as Signs of Riches . And Nobility is honourable by Reflection , as a Sign of Power in the Ancestors : And Authority , because a Sign of the Strength , Wisdom , Favour or Riches by which it is attained . And Good Fortune or casual Prosperity is honourable , because a Sign of the Favour of God , to whom is to be ascribed all that cometh to us by Fortune , no less than that we attain unto by Industry . And the Contraries and Defects of these Signs are dishonourable ; and according to the Signs of Honour and Dishonour , so we estimate and make the Value or Worth of a Man : for so much worth is every Thing , as a Man will give for the Use of all it can do . 6. The Signs of Honour are those by which we perceive that one Man acknowledgeth the Power and Worth of another ; such as these , to praise , to magnifie , to bless , to call happy , to pray or supplicate to , to thank , to offer unto or present , to obey , to hearken unto with Attention , to speak to with Consideration , to approach unto in decent Manner , to keep Distance from , to give way to , and the like , which are the Honour the Inferior giveth to the Superiour . But the Signs of Honour from the Superiour to the Inferiour , are such as these ; to praise or prefer him before his Concurrent , to hear more willingly , to speak to him more familiarly , to admit him nearer , to employ him rather , to ask his advice rather , to take his opinions , and to give him any Gifts rather than Money ; or if Money , so much as may not imply his Need of a little : for Need of a little is greater Poverty than Need of much . And this is enough for Examples of the Signs of Honour and Power . 7. Reverence is the Conception we have concerning another , that he hath the Power to do unto us both Good and Hurt , but not the Will to do us Hurt . 8. In the Pleasure men have , or Displeasure from the Signs of Honour or Dishonour done unto them , consisteth the Nature of the Passions , whereof we are to speak in the next Chapter . CHAP. IX . 1. Glory aspiring , false Glory , vain Glory . 2. Humility and Dejection . 3. Shame . 4. Courage . 5. Anger . 6. Revengefulness . 7. Hope , Despair , Diffidence . 8. Trust . 9. Pity and Hardness of Heart . 10. Indignation . 11. Emulation and Envie . 12. Laughter . 13. Weeping . 14. Lust . 15. Love . 16. Charity , 17. Admiration and Curiosity . 18. Of the Passion of them that flock to see Danger . 19. Of Magnanimity and Pusillanimity . 20. A View of the Passions represented in a Race . GLory , or internal Gloriation or Triumph of the Mind , is the Passion which proceedeth from the Imagination or Conception of our own Power above the Power of him that contendeth with us ; the Signs whereof , besides those in the Countenance , and other Gestures of the Body which cannot be described , are , Ostentation in Words , and Insolency in Actions : and this Passion , of them whom it displeaseth , is called Pride ; by them whom it pleaseth , it is termed a just Valuation of himself . This Imagination of our Power or Worth , may be from an assured and certain Experience of our own Actions ; and then is that Glory just , and well grounded , and begetteth an Opinion of increasing the same by other Actions to follow ; in which consisteth the Appetite which we call Aspiring , or Proceeding from one Degree of Power to another . The same Passion may proceed not from any Conscience of our own Actions , but from Fame and Trust of others , whereby one may think well of himself , and yet be deceived ; and this is false Glory , and the Aspiring consequent thereto procureth ill Success . Further , the Fiction ( which is also Imagination ) of Actions done by our selves , which never were done , is Glorying ; but because it begetteth no Appetite nor endeavour to any further Attempt , it is meerly vain and unprofitable ; as when a Man imagineth himself to do the Actions whereof he readeth in some Romance , or to be like unto some other Man whose Acts he admireth : And this is called Vain Glory ; and is exemplied in the Fable , by the Fly sitting on the Axletree , and saying to himself , What a Dust do I make rise ! The expression of Vain Glory is that Wish , which some of the School mistaking for some Appetite distinct from all the rest , have called Velleity , making a new Word , as they made a new Passion which was not before . Signs of Vain Glory in the Gesture ; are , Imitation of others , Counterfeiting and Usurping the Signs of Vertue they have not ; Affectation of Fashions , Captation of Honour from their Dreams , and other little Stories of themselves , from their Country , from their Names , and from the like . 2. The Passion contrary to Glory , proceeding from Apprehension of our own Infirmity , is called Humility by those by whom it is approved ; by the rest , Dejection and Poorness : which Conception may be well or ill grounded ; if well , it produceth Fear to attempt any Thing rashly ; if ill , it utterly cows a Man , that he neither dares speak publickly , nor expect good Success in any Action . 3. It happeneth sometimes , that he that hath a good Opinion of himself , and upon good ground , may nevertheless , by Reason of the Frowardness which that Passion begetteth , discover in himself some Defect or Infirmity , the Remembrance whereof dejecteth him ; and this Passion is called Shame ; by which being cooled and checked in his Forwardness , he is more wary for the Time to come , This Passion , as it is a Sign of Infirmity , which is Dishonour ; so also it is a Sign of Knowledge , which is Honour . The Sign of it is Blushing , which appeareth less in Men conscious of their own Defect , because they less betray the Infirmities they acknowledge . 4. Courage , in a large Signification , is the Absence of Fear in the Presence of any evil whatsoever : but in a Strict and more common Meaning , it is Contempt of Wounds and Death , when they oppose a Man in the Way to his End . 5. Anger or sudden Courage is nothing but the Appetite or desire of overcoming present Opposition . It hath been defined commonly to be Grief proceeding from an Opinion of Contempt ; which is confuted by the often Experience which we have of being moved to anger by things inanimate , and without Sense , and consequently incapable of contemning us . 6. Revengefulness is that Passion which ariseth from an Expectation or Imagination of making him that hath hurt us , find his own Action hurtful to himself , and to acknowledge the same ; and this is the Height of Revenge : for though it be not hard , by returning Evil for Evil , to make ones Adversary displeased with his own Fact ; yet to make him acknowledge the same , is so difficult , that many a Man had rather die than do it . Revenge aimeth not at the Death , but at the Captivity or Subjection of an Enemy ; which was well expressed in the Exclamation of Tiberius Caesar , concerning one , that , to frustrate his Revenge , had killed himself in Prison ; Hath he escaped me ? To kill , is the aim of them that hate , to rid themselves out of Fear : Revenge aimeth at Triumph , which over the Dead is not . 7. Repentance is the Passion which proceedeth from Opinion or Knowledge that the Action they have done is out of the Way to the End they would attain : the Effect whereof is , to pursue that Way no longer , but , by the Consideration of the End , to direct themselves into a better . The first Motion therefore in this Passion is Grief ; but the Expectation or Conception of returning again into the Way , is Joy ; and consequently , the Passion of Repentance is compounded and allayed of both : but the predominant is Joy ; else were the Whole Grief , which cannot be , forasmuch as he that proceedeth towards the End , he conceiveth Good , proceedeth with Appetite ; and Appetite is Joy , as hath been said , Chap. 7. Sect. 2. 8. Hope is Expectation of Good to come , as Fear is the Expectation of Evil : But when there be Causes , some that make us expect Good , and some that make us expect Evil , alternately working in our Mind ; if the Causes that make us expect Good , be greater than those that make us expect Evil , the whole Passion is Hope ; if contrarily the Whole is Fear . Absolute Privation of hope is Despair , a degree whereof is Diffidence . 9. Trust is a Passion proceeding from the Belief of him from whom we expect or hope for Good , so free from Doubt that upon the same we pursue no other Way to attain the same Good : as Distrust or Diffidence is Doubt that maketh him endeavour to provide himself by other Means And that this is the Meaning of the Words Trust and Distrust , is manifest from this , that a Man never provideth himself by a second Way , but when he mistrusteth that the first will not hold 10. Pity is Imagination or Fiction of future Calamity to our selves , proceeding from the Sense of another Mans Calamity . But when it lighteth on such as we think have not deserved the same , the Compassion is greater , because then there appeareth more Probability that the same may happen to us : for , the Evil that happeneth to an innocent Man , may happen to every Man . But when we see a Man suffer for great Crimes , which we cannot easily think will fall upon our selves , the Pity is the less . And therefore Men are apt to pity those whom they love : for , whom they love , they think worthy of Good , and therefore not worthy of Calamity . Thence it is also , that Men pity the Vices of some Persons at the first Sight only , out of Love to their Aspect . The Contrary of Pity is Hardness of Heart , proceeding either from Slowness of Imagination , or some extreme great Opinion of their own Exemption from the like Calamity , or from hatred of all or most Men . 11. Indignation is that Grief which consisteth in the Conception of good Success happening to them whom they think unworthy thereof . Seeing therefore Men think all those unworthy whom they hate , they think them not only unworthy of the good Fortune they have , but also of their own Vertues . And of all the Passions of the Mind , these two , Indignation and Pity , are most raised and increased by Eloquence : for , the Aggravation of the Calamity , and Extenuation of the Fault , augmenteth Pity ; and the Extenuation of the Worth of the Person , together with the magnifying of his Success , which are the Parts of an Orator , are able to turn these two Passions into Fury . 12. Emulation is Grief arising from seeing ones self exceeded or excelled by his Concurrent , together with Hope to equal or exceed him in Time to come , by his own Ability . But , Envy is the same Grief joyned with Pleasure conceived in the Imagination of some ill Fortune that may befall him . 13. There is a Passion that hath no Name ; but the Sign of it is that Distortion of the Countenance which we call Laughter , which is always Joy : but what joy , what we think , and wherein we triumph when we laugh , is not hitherto declared by any . That it consisteth in Wit , or , as they call it , in the Jest , Experience confuteth : for Men laugh at Mischances and Indecencies , wherein there lieth no Wit nor jest at all . And forasmuch as the same Thing is no more ridiculous when it groweth stale or usual , whatsoever it be that moveth Laughter , it must be new and unexpected . Men laugh often ( especially such as are greedy of Applause from every Thing they do well ) at their own Actions performed never so little beyond their own Expectations ; as also at their own Jests : And in this Case it is manifest , that the Passion of Laughter proceedeth from a sudden conception of some Ability in himself that laugheth . Also Men laugh at the Infirmities of others , by Comparison wherewith their own Abilities are set off and illustrated . Also Men laugh at Jests , the Wit whereof always consisteth in the elegant Discovering and Conveying to our minds some Absurdity of another : And in this case also the Passion of Laughter proceedeth from the sudden Imagination of our own Oddes and Eminency : for what is else the Recommending of our selves to our own good Opinion , by Comparison with another Mans Infirmity or absurdity ? For when a Jest is broken upon our selves , or Friends of whose Dishonour we participate , we never laugh thereat . I may therefore conclude , that the Passion of Laughter is nothing else but sudden Glory arising from some sudden Conception of some Eminency in our selves , by Comparison with the Infirmity of others , or with our own formerly : for Men laugh at the follies of themselves past , when they come suddenly to Remembrance , except they bring with them any present Dishonour . It is no wonder therefore that Men take hainously to be laughed at or derided , that is , triumphed over . Laughing without Offence , must be at Absurdities and Infirmities abstracted from Persons , and when all the Company may laugh together : for , laughing to ones self putteth all the rest into Jealousie , and Examination of themselves . Besides , it is Vain-Glory , and an Argument of little Worth , to think the Infirmity of another , sufficient Matter for his Triumph . 14. The Passion opposite hereunto , ( whose Signs are another Distortion of the Face with Tears ) called Weeping , is the sudden Falling out with our selves , or sudden Conception of Defect ; and therefore Children weep often : for seeing they think that every Thing ought to be given them which they desire , of Necessity every Repulse must be a Check of their Expectation , and puts them in mind of their too much Weakness to make themselves Masters of all they look for . For the same Cause Women are more apt to weep than men , as being not only more accustomed to have their Wills , but also to measure their Powers by the Power and Love of others that protect them . Men are apt to weep that prosecute Revenge , when the Revenge is suddenly stopt or frustrated by the Repentance of their Adversary ; and such are the Tears of Reconciliation . Also revengeful Men are subject to this Passion upon the beholding those Men they pity , and suddenly remember they cannot help . Other weeping in Men proceedeth for the most part from the same Cause it proceedeth from in Women and Children . 15. The Appetite which Men call Lust , and the Fruition that appertaineth thereunto , is a Sensual Pleasure , but not only that ; there is in it also a Delight of the Mind : for it consisteth of two Appetites together , to please , and to be pleased ; and the Delight Men take in delighting , is not sensual , but a Pleasure or joy of the Mind consisting in the Imagination of the Power they have so much to please . But the Name Lust is used where it is condemned ; otherwise it is called by the general Word Love : for the Passion is one and the same indefinite Desire of different Sex , as natural as Hunger . 16. Of Love , by which is understood the Joy Man taketh in the Fruition of any present Good , hath been already spoken of in the first Section , Chap. 7. under which is contained the Love Men bear to one another , or Pleasure they take in one anothers Company ; and by which Nature , Men are said to be sociable . But there is another Kind of Love , which the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and is that which we mean , when we say that a Man is in Love : Forasmuch as this Passion cannot be without Diversity of Sex , it cannot be denied but that it participateth of that indefinite Love mentioned in the former Section . But there is a great Difference betwixt the Desire of a Man indefinite , and the same Desire limited ad hunc ; and this is that Love which is the great Theme of Poets : But notwithstanding their Praises , it must be defined by the Word Need : for it is a Conception a Man hath of his Need of that one Person desired . The Cause of this Passion is not always nor for the most part Beauty , or other Quality in the Beloved , unless there be withall Hope in the Person that loveth : which may be gathered from this , that in great Difference of Persons , the greater have often faln in love with the meaner ; but not contrary . And from hence it is , that for the most part they have much better Fortune in Love , whose Hopes are built upon something in their Person , than those that trust to their Expressions and Service ; and they that care less , than they that care more : which not perceiving , many Men cast away their Services , as one Arrow after another , till , in the End , together with their Hopes , they lose their Wits . 17. There is yet another Passion sometimes called Love , but more properly good Will or Charity . There can be no greater Argument to a Man , of his own Power , than to find himself able not only to accomplish his own Desires , but also to assist other Men in theirs : and this is that Conception wherein consisteth Charity . In which , first , is contained that natural Affection of Parents to their Children , which the Greeks call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as also , that Affection wherewith Men seek to assist those that adhere unto them . But the Affection wherewith Men many times bestow their Benefits on Strangers , is not to be called Charity , but either Contract , whereby they seek to purchase friendship ; or Fear , which maketh them to purchase peace . The Opinion of Plato concerning honourable Love , delivered according to his Custom in the Person of Socrates , in the Dialogue intituled Convivium , is this , That a Man full and pregnant with Wisdom and other Vertues , naturally seeketh out some beautiful Person , of Age and Capacity to conceive , in whom he may , without sensual Respects , ingender and produce the like . And this is the Idea of the then noted Love of Socrates wise and continent , to Alcibiades young and beautiful : In which , Love is not the sought Honour , but the Issue of his Knowledge ; contrary to the common Love , to which though Issue sometimes follows , yet Men seek not that , but to please , and to be pleased . It should be therefore this Charity , or Desire to assist and advance others . But why then should the Wise seek the Ignorant , or be more charitable to the Beautiful than to others ? There is something in it savouring of the Use of that time : in which Matter though Socrates be acknowledged for continent , yet the Continent have the Passion they contain , as much and more than they that satiate the Appetite ; which maketh me suspect this Platonick Love for meerly sensual ; but with an honourable Pretence for the Old to haunt the Company of the young and beautiful . 18. Forasmuch as all Knowledge beginneth from Experience , therefore also new Experience is the Beginning of new Knowledge , and the Increase of Experience the Beginning of the Increase of Knowledge . Whatsoever therefore happeneth new to a Man , giveth him Matter of Hope of knowing somewhat that he knew not before . And this Hope and Expectation of future Knowledge from any Thing that happeneth new and strange , is that Passion which we commonly call Admiration ; and the same considered as Appetite , is called Curiosity , which is Appetite of Knowledge . As in the discerning of Faculties , Man leaveth all Community with Beasts at the Faculty of imposing Names ; so also doth he surmount their Nature at this Passion of Curiosity . For when a Beast seeth any Thing new and strange to him , he considereth it so far only as to discern whether it be likely to serve his turn , or hurt him , and accordingly approacheth nearer to it , or fleeth from it : Whereas Man , who in most Events remembereth in what manner they were caused and begun , looketh for the Cause and Beginning of every Thing that ariseth new unto him . And from this Passion of Admiration and Curiosity , have arisen not only the Invention of Names , but also Supposition of such Causes of all Things as they thought might produce them . And from this Beginning is derived all Philosophy ; as Astronomy from the Admiration of the Course of Heaven ; Natural Philosophy from the strange Effects of the Elments and other Bodies . And from the Degrees of Curiosity , proceed also the Degrees of Knowledge amongst Men : For , to a Man in the Chace of Riches or Authority , ) which in Respect of Knowledge are but Sensuality ) it is a Diversity of little Pleasure , whether it be the Motion of the Sun or the Earth that maketh the Day , or to enter into other Contemplations of any strange Accident , than whether it conduce or not to the End he pursueth . Because Curiosity is Delight , therefore also Novelty is so , but especially that Novelty from which a Man conceiveth an Opinion true or false of bettering his own Estate ; for , in such Case , they stand affected with the Hope that all Gamesters have while the Cards are shuffling . 19. Divers other Passions there be , but they want Names : whereof some nevertheless have been by most Men observed : For Example ; from what Passion proceedeth it , that Men take pleasure to behold from the Shore the Danger of them that are at Sea in a Tempest , or in Fight , or from a safe Castle to behold two Armies charge one to another in the Field ? It is certainly , in the whole Summ , Joy ; else Men would never flock to such a Spectacle . Nevertheless there is in it both Joy and Grief : for as there is Novelty and Remembrance of our own Security present , which is Delight : so there is also Pity , which is Grief : But the Delight is so far predominant , that Men usually are content in such a Case to be Spectators of the Misery of their Friends . 20. Magnanimity is no more than Glory , of the which I have spoken in the first Section ; but Glory well grounded upon certain Experience of a Power sufficient to attain his End in open Manner . And Pusillanimity is the Doubt of that . Whatsoever therefore is a Sign of Vain Glory , the same is also a Sign of Pusillanimity : for sufficient Power maketh Glory a Spur to ones End . To be pleased or displeased with Fame true or false , is a Sign of that same , because he that relieth on Fame hath not his Success in his own Power . Likewise Art and Fallacy are Signs of Pusillanimity , because they depend not upon our own Power , but the Ignorance of others . Also Proneness to Anger , because it argueth Difficulty of proceeding . Also Ostentation of Ancestors , because all Men are more inclined to make shew of their own Power when they have it , than of anothers . To be at Enmity and Contention with Inferiours , is a Sign of the same , because it proceedeth from Want of Power to end the War . To laugh at others , because it is an Affectation of Glory from other Mens Infirmities , and not from any Ability of their own . Also Irresolution , which proceedeth from Want of power enough to contemn the little Difficulties that make Deliberations hard . 21. The Comparison of the Life of Man to a Race , though it hold not in every Part , yet it holdeth so well for this our Purpose , that we may thereby both see and remember almost all the Passions before mentioned . But this Race we must suppose to have no other Goal , nor other Garland , but being formost , and in it To endeavour , is Appetite . To be remiss , is Sensuality . To consider them behind , is Glory . To consider them before , is Humility . To lose Ground with looking back , Vain-Glory . To be holden , Hatred . To turn back , Repentance . To be in breath , Hope . To be weary , Despair . To endeavour to overtake the next , Emulation . To supplant or overthrow , Envie . To resolve to break thorow a Stop foreseen , Courage . To break thorow a sudden Stop , Anger . To break thorow with Ease , Magnanimity . To lose Ground by little Hindrances , Pusillanimity . To fall on the sudden , is Disposition to weep . To see another fall , is Disposition to laugh . To see one out-gone whom we would not , is Pity . To see one out-goe whom we would not , is Indignation . To hold fast by another , is to love . To carry him on that so holdeth , is Charity . To hurt ones self for hast , is Shame . Continually to be out-gone is Misery . Continually to out-go the next before , is Felicity . And to forsake the Course , is to die . CHAP. X. 1. HAving shewed in the precedent Chapters , that Sense proceedeth from the Action of external Objects upon the Brain , or some internal Substance of the Head ; and that the Passions proceed from the Alteration there made , and continued to the Heart : It is consequent in the next Place , seeing the Diversity of Degrees in Knowlege in divers Men , to be greater than may be ascribed to the divers Tempers of their Brain , to declare what other Causes may produce such Oddes , and Excess of Capacity , as we daily observe in one Man above another . As for that Difference which ariseth from Sickness , and such accidental Distempers , I omit the same , as impertinent to this Place , and consider , it only in such as have their Health , and Organs well disposed . If the Difference were in the natural Temper of the Brain , I can imagin no Reason why the same should not appear first and most of all in the Senses , which being equal both in the wise and less wise , infer an equal Temper in the common Organ ( namely the Brain ) of all the Senses . 2. But we see by Experience , that Joy and Grief proceed not in all Men from the same Causes , and that men differ very much in the Constitution of the Body ; whereby , that which helpeth and furthereth vital Constitution in one , and is therefore delightful , hindereth it and crosseth it in another , and therefore causeth Grief . The Difference therefore of Wits hath its Original from the different Passions , and from the Ends to which the Appetite leadeth them . 3. And first , those Men whose Ends are sensual Delight , and generally are addicted to Ease , Food , Onerations and Exonerations of the Body , must needs be the less thereby delighted with those Imaginations that conduce not to those Ends , such as are Imaginations of Honour and Glory , which , as I have said before , have Respect to the future : For Sensuality consisteth in the Pleasure of the Senses , which please only for the present , and take away the Inclination to observe such Things as conduce to Honour , and consequently maketh Men less curious , and less ambitious , whereby they less consider the Way either to Knowledge or other Power : in which two consisteth all the Excellency of Power cognitive . And this is it which Men call Dulness , and proceedeth from the Appetite of sensual or bodily Delight . And it may well be conjectured , that such Passion hath its Beginning from a Grossness and Difficulty of the Motion of the Spirit about the Heart . 4. The Contrary hereunto , is that quick Rangeing of Mind described , Chap. 4. Sect. 3. which is joyned with Curiosity of comparing the Things that come into the Mind , one with another : in which Comparison , a Man delighteth himself either with finding unexpected Similitude of Things , otherwise much unlike , in which Men place the Excellency of Fancy , and from whence proceed those grateful Similies , Metaphors , and other Tropes , by which both Poets and Orators have it in their Power to make Things please or displease , and shew well or ill to others , as they like themselves ; or else in discerning suddenly Dissimilitude in Things that otherwise appear the same . And this Vertue of the Mind is that by which Men attain to exact and perfect Knowledge ; and the Pleasure thereof consisteth in continual Instruction , and in Distinction of Places , Persons , and Seasons , and is commonly termed by the Name of Judgement : for , to judge is nothing else , but to distinguish or discern : And both Fancy and Judgement are commonly comprehended under the Name of Wit , which seemeth to be a Tenuity and Agility of Spirits , contrary to that Restiness of the Spirits supposed in those that are dull . 5. There is another Defect of the Mind , which Men call Levity , which betrayeth also Mobility in the Spirits , but in Excess . An Example whereof is in them that in the midst of any serious Discourse , have their Minds diverted to every little Jest or witty Observation ; which maketh them depart from their Discourse by a Parenthesis , and from that Parenthesis by another , till at length they either lose themselves , or make their Narration like a Dream , or some studied Nonsence . The Passion from whence this proceedeth , is Curiosity , but with too much Equality and Indifference : for when all Things make equal Impression and Delight , they equally throng to be expressed . 6. The Vertue opposite to this Defect , is Gravity , or Steadiness ; in which the End being the great and Master-Delight , directeth and keepeth in the Way thereto all other Thoughts . 7. The Extremity of Dulness is that natural Folly which may be called Stolidity : But the Extream of Levity , though it be natural Folly distinct from the other , and obvious to every Mans Observation , I know not how to call it . 8. There is a Fault of the Mind called by the Greeks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , which is Indocibility , or Difficulty of being taught ; the which must needs arise from a false Opinion that they know already the Truth of that is called in question : for certainly Men are not otherwise so unequal in capacity as the Evidence is unequal between what is taught by the Mathematicians , and what is commonly discoursed of in other Books : and therefore if the Minds of Men were all of white Paper , they would all most equally be disposed to acknowledge whatsoever should be in right Method , and by right Ratiocination delivered to them : But when Men have once acquiesced in untrue Opinions , and registred them as Authentical Records in their Minds , it is no less impossible to speak intelligibly to such Men , than to write legibly upon a Paper already scribled over . The immediate Cause therefore of Indocibility , is Prejudice ; and of prejudice , false Opinion of our own Knowledge . 9. Another , and a principal Defect of the Mind , is that which Men call Madness , which appeareth to be nothing else but some Imagination of some such Predominancy above the rest , that we have no Passion but from it ; and this Conception is nothing else but excessive vain Glory , or vain Dejection : which is most propable by these Examples following , which proceed in Appearance every one of them from Pride , or some Dejection of Mind . As first , we have had the Example of one that preached in Cheapside from a Cart there , instead of a Pulpit , that he himself was Christ , which was spiritual Pride or Madness . We have had also divers Examples of Learned Madness , in which Men have manifestly been distracted upon any Occasion that hath put them in Remembrance of their own Ability . Amongst the learned Men , may be remembred ( I think also ) those that determine of the Time of the Worlds End , and other such the Points of Prophecy . And the gallant Madness of Don Quixotte is nothing else but an Expression of such Height of vain Glory as reading of Romance may produce in pusillanimous Men . Also Rage and Madness of Love , are but great Indignations of them in whose Brains is predominant Contempt from their Enemies , or their Mistresses . And the Pride taken in Form and Behaviour , hath made divers Men run mad , and to be so accounted , under the Name of Fantastick . 10. And as these are the Examples of Extremities , so also are there Examples too many of the Degrees , which may therefore be well accounted Follies ; as it is a Degree of the first , for a Man , without certain Evidence , to think himself to be inspired , or to have any other Effect of Gods holy Spirit than other godly Men have . Of the second , for a Man continually to speak his mind in a Cento of other Mens Greek or Latine Sentences . Of the third , much of the present Gallantry in Love and Duel . Of Rage , a Degree is Malice ; and of Fantastick Madness , Affection . 11. As the former Examples exhibit to us Madness , and the Degrees thereof , proceeding from the Excess of Self-Opinion ; so also there be other Examples of Madness , and the Degrees thereof , proceeding from too much vain Fear and Dejection ; as in those melancholy Men that have imagined themselves brittle as Glass , or have had some other like Imagination : and Degrees hereof are all those exorbitant and causless Fears , which we commonly observe in melancholy Persons . CHAP. XI . 1. HItherto of the Knowledge of Things natural and of the Passions that arise naturally from them . Now forasmuch as we give Names not only to Things natural , but also to supernatural ; and by all Names we ought to have some Meaning and Conception : It followeth in the next Place , to consider what Thoughts and Imaginations of the Mind we have , when we take into our Mouths the most blessed Name of GOD , and the Names of those Vertues we attribute unto him ; as also , what Image cometh into the Mind at hearing the Name of Spirit , or the Name of Angel , good or bad . 2. And forasmuch as God Almighty is incomprehensible , it followeth , that we can have no Conception or Image of the Deity , and consequently , all his Attributes signifie our Inability and Defect of Power to conceive any Thing concerning his Nature , and not any Conception of the same , excepting only this , That there is a God : For the Effects we acknowledge naturally , do include a Power of their producing , before they were produced ; and that Power presupposeth something existent that hath such Power : And the Thing so existing with Power to produce , if it were not Eternal , must needs have been produced by somewhat before it , and that again by something else before that , till we come to an Eternal ( that is to say , the first ) Power of all Powers , and first Cause of all Causes : And this is it which all Men conceive by the Name of GOD , implying Eternity , Incomprehensibility , and Omnipotency . And thus all that will consider , may know that God is , though not what he is : even a Man that is born blind , though it be not possible for him to have any Imagination what Kind of thing Fire is ; yet he cannot but know that somewhat there is that Men call Fire , because it warmeth him . 2. And whereas we attribute to God Almighty , Seeing , Hearing , Speaking , Knowing , Loving , and the like , by which Names we understand something in Men to whom we attribute them , we understand nothing by them in the Nature of God : For , as it is well reasoned , Shall not the God that made the Eye , see ; and the Ear , hear ? So it is also , if we say , Shall God , which made the Eye , not see without the Eye ; or that made the Ear , not hear without the Ear ; or that made the Brain , not know without the Brain ; or that made the Heart , not love without the Heart ? The Attributes therefore given unto the Deity , are such as signifie either our Incapacity or our Reverence : Our Incapacity , when we say Incomprehensible and Infinite ; our Reverence , when we give him those Names , which amongst us are the Names of those Things we most magnifie and commend , as Omnipotent , Omniscient , Just , Merciful , &c. And when God Almighty giveth those Names to himself in the Scriptures , it is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is to say , by descending to our Manner of speaking ; without which we are not capable of understanding him . 4. By the Name of Spirit , we understand a Body natural , but of such Subtilty , that it worketh not upon the Senses ; but that filleth up the Place which the Image of a visible Body might fill up . Our Conception therefore of Spirit consisteth of Figure without Colour ; and in Figure is understood Dimension , and consequently , to conceive a Spirit , is to conceive something that hath Dimension . But Spirits supernatural commonly signifie some Substance without Dimension ; which two Words do flatly contradict one another : and therefore when we attribute the Name of Spirit unto God , we attribute it not as the Name of any Thing we conceive , no more than we ascribe unto him Sense and Understanding ; but , as a Signification of our Reverence , we desire to abstract from him all corporal Grosness . 5. Concerning other Things , which some Men call Spirits incorporeal , and some corporeal , it is not possible by natural Means only , to come to Knowledge of so much , as that there are such Things . We that are Christians acknowledge that there be Angels good and evil , and that there are Spirits , and that the Soul of Man is a Spirit , and that those Spirits are immortal : but , to know it , that is to say , to have natural Evidence of the same , it is impossible : For , all Evidence is Conception , as it is said , Chap. 6. Sect. 3. and all Conception is Imagination , and proceedeth from Sense , Chap. 3. Sect. 1. And Spirits we suppose to be those Substances which work not upon the Sense ; and therefore not conceptible . But though the Scripture acknowledge Spirits , yet doth it no where say , that they are incorporeal , meaning thereby , without Dimension and Quality : Nor , I think , is that Word Incorporeal at all in the Bible ; but it is said of the Spirit , that it abideth in Men ; sometimes that it dwelleth in them , sometimes that it cometh on them , that it descendeth , and goeth , and cometh ; and that Spirits are Angels , that is to say , Messengers : all which Words do imply Locality ; and Locality is Dimension ; and whatsoever hath Dimension , is Body , be it never so subtil . To me therefore it seemeth , that the Scripture favoureth them more , who hold Angels and Spirits corporeal , than them that hold the contrary . And it is a plain Contradiction in natural Discourse , to say of the Soul of Man , that it is tota in toto , & tota in qualibet Parte Corporis , grounded neither upon Reason nor Revelation , but proceeding from the Ignorance of what those Things are which are called Spectra , Images , that appear in the dark to Children , and such as have strong Fears , and other strange Imaginations , as hath been said , Chap. 3. Sect. 5. where I call them Phantasms : For , taking them to be Things real , without us , like Bodies , and seeing them to come and vanish so strangely as they do , unlike to Bodies ; what could they call them else , but incorporeal Bodies ? which is not a Name , but an Absurdity of Speech . 6. It is true , that the Heathens , and all Nations of the World , have acknowledged that there be Spirits , which for the most part they hold to be incorporeal ; whereby it might be thought , that a Man by natural Reason , may arrive , without the Scriptures , to the Knowledge of this , That Spirits are : But the erroneous Collection thereof by the Heathens , may proceed , as I have said before , from the Ignorance of the Cause of Ghosts and Phantasms , and such other Apparitions . And from thence had the Grecians their Number of Gods , their Number of Daemons good or bad , and for every Man his Genius ; which is not the Acknowledging of this Truth , That Spirits are ; but a false Opinion concerning the Force of Imagination . 7. And seeing the Knowledge we have of Spirits , is not natural Knowledge , but Faith from supernatural Revelation given to the holy Writers of the Scriptures ; it followeth , that of Inspirations also , which is the Operation of Spirit in us , the Knowledge which we have , must all proceed from Scripture . The Signs there set down of Inspiration , are Miracles , when they be great , and manifestly above the Power of Men to do by Imposture : As for Example , the Inspiration of Elias was known by the miraculous Burning of the Sacrifice . But the Signs to distinguish whether a Spirit be good or evil , are the same by which we distinguish whether a Man or a Tree be good or evil , namely , Actions and Fruit : For there are lying Spirits , wherewith Men are inspired sometimes , as well as with Spirits of Truth . And we are commanded in Scripture , to judge of the Spirits by their Doctrine , and not of the Doctrine by the Spirits . For Miracles , our Saviour hath forbidden us to rule our Faith by them , Matth. 24.24 . And Saint Paul saith , Gal. 1.8 . Though an Angel from Heaven preach to you otherwise , &c. let him be accursed . Where it is plain , that we are not to judge whether the Doctrine be true or not , by the Angel ; but whether the Angel say true or no , by the Doctrine . So likewise , 1 Joh. 4.1 . Believe not every Spirit : for false Prophets are gone out into the World . Vers. 2. Hereby shall ye know the Spirit of God . Vers. 3. Every Spirit that confesseth not that Jesus Christ is come in the Flesh , is not of God : and this is the Spirit of Antichrist . Vers. 15. Whosoever confesseth that Jesus is the Son of God , in him dwelleth God , and he in God . The Knowledge therefore we have of good and evil Inspiration , cometh not by Vision of an Angel that may teach it , nor by a Miracle that may seem to confirm it ; but by Conformity of Doctrine with this Article and Fundamental Point of Christian Faith , which also Saint Paul saith is the sole Foundation , That Jesus Christ is come in the Flesh , 1 Cor. 3.11 8. But if Inspiration be discerned by this Point , and this Point be acknowledged and believed upon the Authority of the Scriptures ; How ( may some Men ask ) know we that the Scripture deserveth so great Authority , which must be no less than that of the lively Voice of God ; that is , how we know the Scriptures to be the Word of God ? And first , it is manifest , that if by Knowledge we understand Science infallible and natural , as is defined , Chap. 6. Sect. 4. proceeding from Sense , we cannot be said to know it , because it proceedeth not from the Conceptions ingendered by Sense . And if we understand Knowledge as supernatural , we cannot have it but by Inspiration : And of that Inspiration we cannot judge , but by the Doctrine : It followeth , that we have not any Way , natural or supernatural , of the Knowledge thereof , which can properly be called Infallible Science and Evidence . It remaineth , that the Knowledge that we have that the Scriptures are the Word of God , is only Faith , which Faith therefore is also by Saint Paul defined , Heb. 11.1 . to be the Evidence of Things not seen ; that is to say , not otherwise evident but by Faith : for , whatsoever either is evident by Natural Reason , or Revelation supernatural , is not called Faith ; else should not Faith cease , no more than Charity , when we are in Heaven ; which is contrary to the Doctrine of the Scripture . And , we are not said to believe , but to know those Things that be evident . 9. Seeing then the Acknowledgment of Scriptures to be the Word of God , is not Evidence , but Faith , and Faith ( Chap. 6. Sect. 7. ) consisteth in the Trust we have of other Men , it appeareth plain , that the Men so trusted , are the holy Men of Gods Church succeeding one another from the Time of those that saw the wondrous Works of God Almighty in the Flesh . Nor doth this imply that God is not the Worker or Efficient Cause of Faith , or that Faith is begotten in Man without the Spirit of God : for , all those good Opinions which we admit and believe , though they proceed from Hearing , and Hearing from Teaching , both which are natural , yet they are the Work of God : for , all the Works of Nature are his , and they are attributed to the Spirit of God : As for Example , Exod. 28.3 . Thou shalt speak unto all cunning Men , whom I have filled with the SPIRIT of Wisdom , that they may make Aaron's Garments for his Consecration , that he may serve me in the Priests Office . Faith therefore wherewith we believe , is the Work of the Spirit of God in that Sense , by which the Spirit of God giveth to one Man Wisdom and cunning in Workmanship more than another , and by which he effecteth also in other Points pertaining to our ordinary Life ; that one Man believeth that , which , upon the same Grounds , another doth not ; and one Man reverenceth the Opinion , and obeyeth the Commands of his Superiour , and others not . 10. And seeing our Faith , that the Scriptures are the Word of God , began from the Confidence and Trust we repose in the Church ; there can be no Doubt but that their Interpretation of the same Scriptures ( when any Doubt or Controversie shall arise , by which this Fundamental Point , That Jesus Christ is come in the Flesh , may be called in question ) is safer for any Man to trust to , than his own , whether Reasoning or Spirit , that is to say , his own Opinion . 11. Now concerning Mens Affections to God-ward , they are not the same always that are described in the Chapter concerning Passions There , for to love , is to be delighted with the Image or Conception of the Thing loved ; but God is unconceivable : To love God therefore , in the Scripture , is to obey his Commandments , and to love one another . Also to trust God , is different from our trusting one another : for , when a Man trusteth a Man , ( Chap. 9. Sect. 8. ) he layeth aside his own Endeavours : but if we do so in our Trust to God Almighty , we disobey him ; and how shall we trust to him whom we know we disobey ? To trust to God Almighty therefore , is to referr to his good Pleasure all that is above our own Power to effect : and this is all one with Acknowledging one only God , which is the first Commandment . And to trust in Christ , is no more but to acknowledge him for God ; which is the fundamental Article of our Christian Faith : And consequently , to trust , rely , or , as some express it , to cast and roll our selves on Christ , is the same Thing with the Fundamental Point of Faith , namely , that Jesus Christ is the Son of the living God . 12. To honour God internally in the Heart , is the same Thing with that we ordinarily call Honour amongst Men : for it is nothing but the Acknowledging of his Power ; and the Signs thereof , the same with the Signs of the Honour due to our Superiours , mentioned Chap. 8. Sect. 6. viz. to praise , to magnifie , to bless ; to pray to him , to thank him , to give Oblations and Sacrifices to him , to give Attention to his Word , to speak to him in Prayer with Consideration , to come into his Presence with humble Gesture , and in decent Manner , and to adorn his Worship with Magnificence and Cost : and these are natural Signs of our honouring him internally : And therefore the Contrary hereof , To neglect prayer , to speak to him extempore , to come to Church slovenly , to adorn the Place of his Worship worse than our own Houses , to take up his Name in every idle Discourse , are the manifest Signs of Contempt of the Divine Majesty . There be other Signs which are arbitrary ; as , to be uncovered , ( as we be here ) ; to put off their Shooes , as Moses at the fiery Bush , and some other of that Kind , which in their own Nature are indifferent , till , to avoid Indecency and Discord , it be otherwise determined by common Consent . CHAP. XII . 1. IT hath been declared already , how external Objects cause Conceptions , and Conceptions , Appetite and Fear , which are the first unperceived Beginnings of our Actions : for either the Actions immediately follow the first Appetite , as when we do any Thing upon a sudden ; or else to our first Appetite there succeedeth some Conception of Evil to happen to us by such Actions , which is Fear , and which holdeth us from proceeding . And to that Fear may succeed a new Appetite , and to that Appetite another Fear alternately , till the Action be either done , or some Accident come between , to make it impossible ; and so this alternate Appetite and Fear ceaseth . This alternate Succession of Appetite and Fear during all the time the Action is in our Power to do or not to do , is that we call Deliberation ; which Name hath been given it for that Part of the Definition wherein it is said that it lasteth so long as the Action , whereof we deliberate , is in our Power : for , so long we have Liberty to do or not to do ; and Deliberation signifieth a Taking away of our own Liberty . 2. Deliberation therefore requireth in the Action deliberated two Conditions ; one , that it be future ; the other , that there be Hope of doing it , or possibility of not doing it ; for , Appetite and Fear are Expepectations of the future ; and there is no Expectation of Good , without Hope ; or of Evil , without Possibility : of Necessaries therefore there is no Deliberation . In Deliberation , the last Appetite , as also the last Fear , is called Will , viz. the last Appetite , Will to do , or Will to omit . It is all one therefore to say Will , and last Will : for , though a Man express his present Inclination and Appetite concerning the disposing of his Goods , by Words or Writing ; yet shall it not be counted his Will , because he hath still Liberty to dispose of them other ways : but when Death taketh away that Liberty , then it is his Will . 3. Voluntary Actions and Omissions are such as have Beginning in the Will ; all other are involuntary , or 〈◊〉 voluntary , such as a Man doth upon Appetite or Fear ; involuntary , such as he doth by Necessity of Nature , as when he is pushed , or falleth , and thereby doth Good or hurt to another : mixt , such as participate of both ; as when a Man is carried to Prison , Going is voluntary , to the Prison , is involuntary : The Example of him that throweth his Goods out of a Ship into the Sea , to save his Person , is of an Action altogether voluntary ; for , there is nothing therein involuntary , but the Hardness of the Choice , which is not his Action , but the Action of the Winds : what he himself doth , is no more against his Will , than to flee from Danger is against the Will of him that seeth no other Means to preserve himself . 4. Voluntary also are the Actions that proceed from sudden Anger , or other sudden Appetite in such Men as can discern Good or Evil : for , in them the Time precedent is to be judged Deliberation ; for then also he deliberateth in what Cases it is good to strike , deride , or do any other Action proceeding from Anger or other such sudden Passion . 5. Appetite , Fear , Hope , and the rest of the Passions are not called voluntary ; for they proceed not from , but are the Will , and the Will is not voluntary : for , a Man can no more say he will will , than he will will will , and so make an infinite Repetition of the Word [ will ] ; which is absurd , and insignificant . 6. Forasmuch as Will to do is Appetite , and Will to omit , Fear ; the Cause of Appetite and Fear is the Cause also of our Will : But the propounding of the Benefits and of Harms , that is to say , of Reward and Punishment , is the Cause of our Appetite , and of our Fears , and therefore also of our Wills , so far forth as we believe that such Rewards and Benefits as are propounded , shall arrive unto us ; and consequently , our Wills follow our Opinions , as our Actions follow our Wills ; in which Sense they say truly , and properly , that say the World is governed by Opinion . 7. When the Wills of many concur to one and the same Action and Effect , this Concourse of their Wills is called Consent ; by which we must not understand one Will of many Men ( for every Man hath his several Will ) but many Wills to the producing of one Effect : But when the Wills of two divers Men produce such Actions as are reciprocally resistant one to the other , this is called Contention ; and , being upon the Persons one of another , Battel : whereas Actions proceeding from Consent , are mutual Aid . 8. When many Wills are involved or included in the Will of one or more consenting , ( which how it may be , shall be hereafter declared ) then is that involving of many Wills in one or more , called Vnion . 9. In Deliberations interrupted , as they may be by Diversion of other Business , or by Sleep , the last Appetite of such Part of the Deliberation is called Intention , or Purpose . CHAP. XIII . 1. HAving spoken of the Powers and Acts of the Mind , both cognitive and motive , considered in every Man by himself , without Relation to other● ; it will fall fitly into this Chapter , to speak of the Effects of the same Power one upon another ; which Effects are also the Signs , by which one taketh notice what another conceiveth and intendeth . Of these Signs , some are such as cannot easily be counterfeited ; as Actions and Gestures , especially if they be sudden , whereof I have mentioned some ; ( for Example , look in Chap. 9. ) with the several Passions whereof they are Signs : Others there are which may be counterfeited ; and those are Words or Speech ; of the Use and Effects whereof , I am to speak in this Place . 2. The first Use of Language , is the expression of our Conceptions , that is , the begetting in one another the same Conceptions that we have in our selves ; and this is called Teaching ; wherein , if the Conception of him that teacheth continually accompany his Words , beginning at something true in Experience , then it begetteth the like Evidence in the Hearer that understandeth them , and maketh him to know something , which he is therefore said to learn : but if there be not such Evidence , then such teaching is called Perswasion , and begetteth no more in the Hearer , than what is in the Speakers bare Opinion . And the Signs of two Opinions contradictory one to another ; namely , Affirmation and Negation of the same Thing , is called Controversie : but both Affirmations , or both Negations , Consent in Opinion . 3. The infallible Sign of teaching exactly , and without errour , is this , that no Man hath ever taught the Contrary : Not that few , how few soever , if any ; for commonly Truth is on the side of a few , rather than of the Multitude : But when in Opinions and Questions considered and discussed by many , it happeneth that not any one of the Men that so discuss'd them differ from another , then it may be justly inferred , they know what they teach , and that otherwise they do not . And this appears most manifestly to them that have considered the divers Subjects wherein they have exercised their Pens , and the divers Ways in which they have proceeded , together with the Diversity of the Success thereof : for , those Men who have taken in hand to consider nothing else but the Comparison of Magnitudes , Numbers , Times , and Motions , and how their Proportions are to one another , have thereby been the Authors of all those Excellencies by which we differ from such savage People as now inhabit divers places in America ; and as have been the Inhabitants heretofore of those Countries where at this day Arts and Sciences do most flourish : for , from the Studies of these Men , have proceeded whatsoever cometh to us for Ornament by Navigation , and whatsoever we have beneficial to humane Society by the Division , Distinction , and Portraicting the Face of the Earth ; whatsoever also we have by the Account of Times , and Foresight of the Course of Heaven ; whatsoever by Measuring Distances , Plains , and Solids of all Sorts ; and whatsoever either elegant or defensible in Building : All which supposed a Way , what do we differ from the wildest of the Indians ? Yet to this day was it never heard of , that there was any Controversie concerning any Conclusion in this Subject ; the Science whereof hath nevertheless been continually amplified and enriched by the Conclusions of most difficult and profound Speculation . The Reason whereof is apparent to every Man that looketh into their Writings ; for they proceed from most low and humble Principles , evident even to the meanest Capacity ; going on slowly , and with most scrupulous Ratiocination ; viz. from the Imposition of Names , they inferr the Truth of their first Propositions ; and from two of the first , a third ; and from any two of the three , a fourth ; and so on , according to the Steps of Science , mentioned Chap. 6. Sect. 4. On the other side , those Men who have written concerning the Faculties , Passions , and Manners of Men , that is to say ; of Moral Philosophy , and of Policy , Government , and Laws , whereof there be infinite Volumes , have been so far from removing Doubt and Controversie in the Questions they have handled , that they have very much multiplied the same : Nor doth any Man at this day so much as pretend to know more than hath been delivered Two thousand Years ago by Aristotle : and yet every Man thinks that in this Subject he knoweth as much as any other ; supposing there needeth thereunto no Study but that accrueth unto them by natural Wit ; though they play , or imploy their Mind otherwise in the Purchace of Wealth or Place . The Reason whereof is no other , than that in their Writings and Discourses they take for Principles those Opnions which are already vulgarly received ; whether true or false , being for the most part false . There is therefore a great deal of Difference between Teaching and Perswading ; the Sign of this being Controversie ; the Sign of the former , no Controversie . 4. There be two Sorts of Men that commonly be called learned : One is that Sort that proceedeth evidently from humble Principles , as is described in the last Section ; and those Men are called Mathematici : The other are they that take up Maxims from their Education , and from the Authority of Men , or of Custom , and take the habitual Discourse of the Tongue for Ratiocination ; and these are called Dogmatici . Now seeing in the last Section those we call Mathematici are absolved of the Crime of breeding Controversie , and they that pretend not to Learning cannot be accused , the Fault lieth altogether in the Dogmaticks , that is to say , those that are imperfectly learned , and with Passion press to have their Opinions pass every where for Truth , without any evident Demonstration either from Experience , or from Places of Scripture of uncontroverted Interpretation . 5. The Expression of those Conceptions which cause in us the Experience of Good while we deliberate , as also of those which cause our Expectation of Evil , is that which we call Counselling , and is the internal Deliberation of the Mind concerning what we our selves are to do or not to do . The Consequences of our Actions are our Counsellors , by alternate Succession in the Mind . So in the Counsel which a Man taketh from other Men , the Counsellors alternately do make appear the Consequences of the Action , and do not any of them deliberate , but furnish among them all , him that is counselled with Arguments whereupon to deliberate with himself . 6. Another Use of Speech is Expression of Appetite , Intention , and Will ; as the Appetite of Knowledge by Interrogation ; Appetite to have a Thing done by another , as Request , Prayer , Petition : Expressions of our Purpose or intention , as Promise , which is the Affirmation or Negation of some Action to be done in the future : Threatning , which is the Promise of Evil ; and Commanding , which is that Speech by which we signifie to another our Appetite or Desire to have any Thing done , or left undone , for Reasons contained in the Will it self : For it is not properly said , Sic volo , sic jubeo , without that other Clause , Stet pro Ratione Voluntas : And when the Command is a sufficient Reason to move us to Action , then is that Command called a Law . 7. Another Use of Speech is Instigation and Appeasing , by which we increase or diminish one anothers Passion : It is the same Thing with Perswasion ; the Difference not being real ; for , the Begetting of Opinion and Passion is the same . But whereas in Perswasion we aim at Getting Opinion from Passion ; here , the End is , to raise Passion from Opinion . And as in raising an Opinion from Passion , any Premisses are good enough to inforce the desired Conclusion ; so , in raising Passion from Opinion , it is no matter whether the Opinion be true or false , or the Narration historical or fabulous : for , not the Truth , but the Image , maketh Passion : and a Tragedy , well acted , affecteth no less than a Murther . 8. Though words be the Signs we have of one anothers Opinions and Intentions , because the Aequivocation of them is so frequent according to the Diversity of Contexture , and of the Company wherewith they go , which , the Presence of him that speaketh , our Sight of his Actions , and Conjecture of his Intentions , must help to discharge us of ; it must therefore be extream hard to find the Opinions and Meaning of those Men that are gone from us long ago , and have left us no other Signification thereof than their Books , which cannot possibly be understood without History , to discover those aforementioned Circumstances , and also without great Prudence to observe them . 9. When it happeneth that a Man signifieth unto us two contradictory Opinions , whereof the one is clearly and directly signified , and the other either drawn from that by Consequence , or not known to be contradictory to it ; then ( when he is not present to explicate himself better ) we are to take the former for his Opinion ; for that is clearly signified to be his , and directly ; whereas the other might proceed from errour in the Deduction , or Ignorance of the Repugnancy . The like also is to be held in two contradictory Expressions of a Mans Intention and Will , for the same Reason . 10. Forasmuch as whosoever speaketh to another , intendeth thereby to make him understand what he saith , if he speak unto him either in a Language which he that heareth understandeth not , or use any Word in other Sence than he believeth is the Sence of him that heareth , he intendeth also not to make him understand what he saith ; which is a Contradiction of himself . It is therefore always to be supposed , that he which intendeth not to deceive , alloweth the private Interpretation of his Speech to him to whom it is addressed . 11. Silence , in him that believeth that the same shall be taken for a Sign of his Intent , is a Sign thereof indeed : for , if he did not consent , the Labour of Speaking so much as to declare the same , is so little , as it is to be presumed he would have done it . CONCLUSION . THus have we considered the Nature of Man so far as was requisite for the finding out the first and most simple Elements wherein the Compositions of Politick Rules and Laws are lastly resolved ; which was my present Purpose . FINIS . 
A71322	----	The infancie of the soule; or, The soule of an infant A subiect neuer yet treated of by any. Which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. Gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. The contnets are in the next page following. William Hill. Infancie of the soule. 1605 Approx. 71 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A71322 STC 13506 ESTC S115206 99850425 99850425 15627 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A71322) Transcribed from: (Early English Books Online ; image set 15627) Images scanned from microfilm: (Early English books, 1475-1640 ; 1275:05) The infancie of the soule; or, The soule of an infant A subiect neuer yet treated of by any. Which sheweth the infusion there of whiles that the infant resteth in the wombe: the time when, with the manner how. Gathered from the boosome of trueth; begunne in loue, and finished in the desire to posit others. The contnets are in the next page following. William Hill. Infancie of the soule. Hill, William, Doctor in Diuinitie, attributed name. aut Hill, William, b. 1574 or 5. aut [44] p. By W.W[hite] for C. Knight, and are to be sold at his shop in Paules Churchyard at the signe of the Holy Lambe, Imprinted at London : 1605. Printer's name from STC. Variously attributed to William Hill, Doctor in Divinity and William Hill, MA of King's College, Cambridge--STC. Signatures: A-E⁴ F² . Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. Infant salvation -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Judith Siefring Sampled and proofread 2005-08 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Infancie of the Soule : OR , The Soule of an Infant . A Subiect neuer yet treated of by any . Which sheweth the infusion thereof whiles that the Infant resteth in the Wombe : The time when , with the manner how . Gathered from the boosome of Trueth ; Begunne in Loue , and finished in the desire to posit others . The Contentes are in the next Page following . Ciprian . tractatu . con Deme. Qui ad malum inotus est mendatio fallentes Multo magis ad bonum mouebitur veritate cogente . WILLIAM HILL . Imprinted at 〈…〉 W. W. for C. Knight , and are to be 〈…〉 in Paules Church-yard at 〈…〉 the Holy Lambe . 1605. The Contents of this Booke . 1 The Excellencie of Mans Nature . 2 The order how the Auntients confuted Heretiques . 3 The Dogma of Poets touching the Soule . 4 The inference by collection from them . 5 The opinion of Philosophers . 6 The inference by collection from them . 7 The Consent of Phisitions . 8 The Collection . 9 The Doctrine of the Fathers . 10 The ground of the Cannon Law. 11 The inference from the Doctors and Law. 12 The Doctrine of the Scriptures . 13 The inference from it . 14 Two Obiections drawne from Gods omnipotencie are answered . 15 Sheweth that Children borne still , ought to be buried in Christian buriall , with the authoritie of Ceremonies . TO THE RIGHT WORSHIPFVLL , AND MY ESPECIALL FRIEND M. ROBERT BARKER Esquier : Towneclarke of the auncient libertie of Co●lchester in Essex , and Serieant at the Law : prosperitie and peace . MAECENAS fauouring Lerning , was in high esteeme with Honorable personages then lyuing ; but remayneth aeternized by the memorable monumentes of men of vertuous qualities now dead : So as this honor after so many hundreds of yeeres , being proper then vnto him selfe ; remayneth now common vnto all those whose mindes are enclined vnto Learning ; or vnto the patronage of her professors . Which honour , least you should loose ( deseruing so well from mee and my impouerished Father ) I prostrate this my Infant vnto your Patronage . It is the onely recompence of poore Schollers to follow their friendes with honest Commendations : the which your iust desert claymes from mee ; and which my duetie promiseth in humilitie to put in practize for you , that after your death , the tytle of Honored Maecenas , may be ingrauen vpon Brasse or Marble ouer your Tombe . Accept this fauorablie ; so shall your respectiue countenaunce both incourage and inable mee to some greater performaunce . Your deuoted Orator , William Hill. TO THE ENVIOVS OR CVRTEOVS READER SVCH HEALTH as they desire vnto others . PERSIVS the Pagan wrote , Scire tuum nihil est , nisi te scire 〈…〉 . Augustine the Christian wrote , Qu● se negat scire , quod sit ingratus est . And least I should incurre this last ●anger by beeing silent , hauing had the knowledge of a new errour ; the which might like a Farcie infect the whole body : I haue for the instruction of the simple , and destruction of the simple arrogant , put foorth this Treatise ; following rather the counsaile of wise Sirach , who willeth vs not to keepe backe Counsaile when it may doe good : which being neglected , might happely cause the Author to publish into the eares of his brainsicke hearers , more follies : whose flatteries consenting thereunto , might worke in his head an excellent maisterie to the confusion of Concord , and the ouerthrow of Veritie ; which it may be , his minde aymes at , though his meane parts cannot purchase it . It is a world to see the secret practises and subtile inuentions that the Ignoraunt follow to atchiue applause vnto their prating . As first , to please the appetite of the hearer not respecting the cause . Secondly , to inuent new errours , rather then to admit of the simple truth . Thirdly , to runne ouer a thing negligently , eschewing whatsoeuer is Philosophicall . Their Custome inuerteth all things : their Errour destroveth all thinges : and Negligence curseth such m●n . If the Discipline of Philosophers were vsed amongst vs , hee should be crowned for a Foole , expulsed from the Colledge of iudiciall mindes , and suffer those corrections as best befit his inuented follies . But to preuent such their further idle and witlesse inuentions , though not with so great applause as Samson vnto the Israelites , for burning the ' Philistines Corne : yet with as great zeale in defence of Gods trueth and his Church , haue I blowne this Fierbrand , to burne and consume the Darnell and Cockle which the Enuious man hath sowne , whiles the ouer-weeried Labourer tooke his rest . The trueth of the cause shall defend mee from the different censures of the enuious ; and my louing affections vnto my natiue house , procure in the mindes of the good , such lyking , as that beginning to read , they will deferre their iudgement vutill they come to the end : And then , either subscribe vnto the trueth , or else confute that with better reason , which I haue with great probabilitie and consent of Iudgements , concluded . So I leaue this Treatise to the Readers , and them to the direction and protection of the God of trueth . William Hill. THOMAS CHITHAMVS LONDINENSIS LVDIMAGISTER : In Authoris Librique Laudem . THe banckes of Hellicon where Muses dwell , Afforde not stuffe with this to be compar'd . Trueth in her Cullers heere doth farre excell Grosse errors Newcome-in . So hath it far'd Continually : For Trueth shall sit aloft , When Ignorance shall with disgrace be scoft . The Alpes and Pyrene Mountaines are but low , In lie'w of this well seated flagrant HILL . Hence nowrishment for Conscience fast doth flow : Ne're thirsting liquor doth this Lymbecke still . HILL , for thy paynes , if each man yeeld thy due , They can not choose but say th' hast spoken true . Philosophers , Phisitions , Poets eake , With great Ichouah ( Reader ) thou shalt finde , By way of Apologue hereof to speake : All these in Truthes defence are strong combin'de : Then yeeld to Truth ; ( for Truth applaud doth gaine ) At least-wise , thanke the Author for his paine . Thomas Chitham . THE INFANCIE OF THE SOVLE : OR , THE SOVLE OF AN INFANT . The Excellencie of Mans nature . SECTIO PRIMA . MAN , the best of Gods creatures , for whose sake the World was made , vnder whose supreame gouernment all thinges ( in the same Created ) are subiected , though through sinne committed by him the first day of his birth , his dignitie was mightely impeached ; yet was he not vtterly thereof depriued ; but ( as with the Supersedias of mortalitie ) his worth was abreuiated : Yet remayning entirely such a one , vpon whom God would bestow many blessings ; and from whom he would detract no fauour that might either further his Dignitie , exalt his Maiestie , or continue his former Supremacie . But as in the beginning all things were for Man , ( yet not so fully as after his fall ) ; So still , and vnto the end , he doth and will bring such thinges to passe , as that ( aboue all creatures ) Man shal be vnder him , sole and supreame King and commaunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . But this goodly fabricature of God ( as well as the Fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong Fort built vpon a firme Rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . This excellent worke of Gods hand , hath had his nakednes ( which by reason of Nature deserueth some excuse ) too much discouered . Some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . Others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : And not so onely , but worse . Tully the Prince of the Academicks , was possest with this perswasion , and therefore doth he exclayme against Nature , tearming her a Stepmother , for bringing vs into this world naked , frayle , and weake . But his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a Maeteor , which by the motion or the winde ( in the vpper Region of the ayre ) is dissolued ; and in the dissolution vanisheth : For that the same Tully ( with all his adherents , and all other contemners of God and Nature , in his glorious worke of Creation and Generation of Man ) is not onely confuted by a more indifferent censurer of Nature and her workes . Lact. intius in his booke De Opificio Dei ; and that which they haue made for them , vnto the worser : Hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the Fathers of these conceits , as men iniurious vnto Nature ; and giueth vnto both parties their due : That is , vnto Beastes , and their defendants , beastlynesse ; and vnto Men , and their defendors , worthinesse . This Man ( which not without good respect ) was of the best Philosophers , called a Little World ; for that there is nothing in the Great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . I speake not heere of this inferiour Orbe , the Earth onely , but of both : comprehending ( vnder these two words Great World ) whatsoeuer is in Heauen or Eearth . If we respect the beautie of the Earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of Man ? If inwardly her Mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of Man ? If wee respect either the swift motion , or long continuance of the Heauens ; what is this vnto the imagination of Man , which is swifter then the swiftest winde ? Or , vnto the Minde of man ? which in continuance is immortall . If you looke vnto the Sunne , and other Planets which receiue their light from it ; and of this desire a similitude in man ; Man hath in the forepart of his head two Eyes , which giue light vnto his whole body : And in this is the worke of God as much maunder , not onely to serue , obey , and sacrifice ; but bind , let loose ; to reteyne , and set at libertie ; to kill and eate ; and to doe all things that either the wit or will of man thinks meete , conuenient , or necessarie . But this goodly fabricature of God ( as well as the Fabricator himselfe ) vndergoeth many boysterous stormes : yet like vnto a strong Fort built vpon a firme Rocke vndergoeth all , and is not ouercome , by any assault whatsoeuer ; whether it be of storme , of tempest , waue or wind ( alwayes enuironed ) yet in the greatest perrils is most safe ; in the deapth of distresse , in least danger : and where there is no suspition of reliefe , and no hope of refuge , then is he especially protected , and ( by him whose power is manifested most in weaknesse ) most strongly defended . This excellent worke of Gods hand , hath had his nakednes ( which by reason of Nature deserueth some excuse ) too much discouered . Some vtterly ( with open mouth ) condemning the same , as most lothsome ; not weighing the cause , or considering the nature thereof . Others ( though not so grosly , yet as ignorantly ) haue imagined ( or rather enforced ) arguments ( of subtile perswasions ) to induce the ignorant to thinke them selues ( in their estates ) to be farre inferiour vnto the bruite beastes of the field : And not so onely , but worse . Tully the Prince of the Academicks , was possest with this perswasion , and therefore doth he exclayme against Nature , tearming her a Stepmother , for bringing vs into this world naked , frayle , and weake . But his wordes weigh lighter then the winde : and in this ought his authoritie no more to be regarded , then the blaze of a Maeteor , which by the motion of the winde ( in the vpper Region of the ayre ) is dissolued ; and in the dissolution vanisheth : For that the same Tully ( with all his adherents , and all other contemners of God and Nature , in his glorious worke of Creation and Generation of Man ) is not onely confused by a more indifferent censurer of Nature and her workes . Lactantius in his booke De Opificio Dei ; and that which they haue made for them , vnto the worser : Hee in the true consideration proportioneth the thing with the desert ; and then in the comparatiue respects of both contraries , contemneth the Fathers of these conceits , as men iniurious vnto Nature ; and giueth vnto both parties their due : That is , vnto Beastes , and their defendants , beastly nesse ; and vnto Men , and their defendors , worthinesse . This Man ( which not without good respect ) was of the best Philosophers , called a Little World ; for that there is nothing in the Great world conteyned , but that either externally in his body ; or internally in his minde , there is to be found either the same , or a similitude . I speake not heere of this inferiour Orbe , the Earth onely , but of both : comprehending ( vnder these two words Great World ) whatsoeuer is in Heauen or Eearth . If we respect the beautie of the Earth ( outwardly ) in her best prime ; what is shee in this comparison , vnto the face of Man ? If inwardly her Mynes , and all thinges therein conteyned ; what is there , but that there is some similitude of the same in the bowels and inward parts of Man ? If wee respect either the swift motion , or long continuance of the Heauens ; what is this vnto the imagination of Man , which is swifter then the swiftest winde ? Or , vnto the Minde of man ? which in continuance is immortall . If you looke vnto the Sunne , and other Planets which receiue their light from it ; and of this desire a similitude in man ; Man hath in the forepart of his head two Eyes , which giue light vnto his whole body : And in this is the worke of God as much minifested , as the other . Yea the due considerations of these small Creatures , haue brought the wisest Aegiptians of the earth into the deepest amazements of Gods power . For the Philosopher was more confounded in considering the small body of the Fly , with her partes , then he was by the view of the body of the great Elephant with his members . If this high and mightie Monarch of the earth Man , had no better similitudes then this ; to be compared with the Heauens and Earth , yet could not the aduersaries of his estate ( in the right respect ) so exclayme ; for that the thing it selfe is not so loathsome as the cause thereof ; which hath turned our glory into shame ; and hath caused our best estate to be our chifest reproch . But when we ascend , in due comparison of our inward part the Soule , vnto God the Creator of all : one that is not circumscribed , ( that is the Centure of euery circumference ; ) and yet not limitted or bound vnto any place : and finde in this principall part of Man , a princely similitude , and perfect image of the aeternall Trinitie ; euermore to be adored and worshipped in the Vnitie : not of the person , or trinitie of the God-head , but in the vnitie of the Godhead , and trinitie of the persons . It being a created substaunce inuisible , bodilesse , and immortall , most like vnto God ; hauing the image of his creator : being a substaunce capable of reason ; apprehending all things created , but not filled therewith : for whatsoeuer is lesse then God , cannot fill it , because it is capable of God : the originall of which is not to be sought for , in the earth ; hauing in it selfe nothing that is either mixt or concrete ; or what may seeme to be made or fashioned of the earth : nothing moyst , nothing ayrie , nor fierie : for there is nothing in these natures which may haue the force of memorie , vnderstanding , or imagination ; which remembreth thinges past , foreseeth things to come , and apprehendeth thinges present . Which thinges are onely diuine ; neither can it be found from whence it should proceed , but from God. So that then the being of the soule , there is nothing more certaine then the beginning , ( vnto those men which speake not by the suddaine motion ) as if they were begirt with the inspiration of the holy Ghost at all instants ) nothing in the hidden secrets of nature , with more facilitie may be discouered : Of the which we are bound to speake nothing but reuerently ; and of the which all but A thiests are perswaded to the immortalitie . Of the being or substance of the soule ( in which poynt some haue grossely erred ) imagining it to be a body , but as sincerely by the wise rejected ; nor yet of the immortalitie , which not onely reason affirmeth , but experience prooueth ) I doe not intend to discourse ; but onely of this part , where the soule is infused into the bodie , and this will I proue to be done , before the infant commeth out of his mothers wombe . Which one of reuerend place ( but of small partes , and as light regard ) affirmed not long since , not to be in the childe vntill it did draw breath from the ayre . Vnto this will I limit the time when : confuting his errour by the consent and iudgements of Poets , Philosophers , Phisitions , and approue what I affirme not onely by them , but also by the Fathers of the Church , by the lawes Cannon , by reason , and Scripture . Then concluding , shew my further mind in performing the ceremoniall funerall of an infant which neuer drew breath . SECTIO . 2. THE order I vse herein condemne not , for it is the prayse of Pliny not to haue read any thing , but thereof to haue made some vse : who was wont to say , Nullum librum tam malum esse , vt non aliqua ex parte prodesset ; that there was no Booke so bad , but that he did from some part receiue profite : Nor no opinion , which he did not either reforme , or bring out of frame . But rather request you with S. Hierome : Vt sobrie legantur ; vt eorum authoritas non preiudicet rationi . That you read them with discretion ; least for want thereof , some seemes contrarie vnto reason : In the which , you are to vse the same industrie that the Laborer doth , who working amongst Thornes , escheweth the Pricks . Wee be like Bees , and sucke our sweetest Honney from those Flowers , from the which the Spider draweth her strongest poyson . Wee be like the best Warriers , wounding our Aduersaries with their owne weapons . Prophana legimus , Sacrisque intert eximus : Wee read prophane workes ; but disrobing them of their hew , we mixe them with holy thinges , whereby they become with the holy things holy . Origen the great , confuted the Arch-heriticke Clesus ; and with his owne poyson which he sucked from the boosome of Philosophie , did he giue him his bane . In like sort did Iustine Martir and Ireneus choake Valentinian Martion like the first begotten sonne of the Deuill . And the wicked Scholler of the wicked Schoole-maister C●rdo , had his throate cut with the same knife , with the which he had thought to haue slaughtered the Christians , by that great & obscure Clarke Tertullian . And that which Libanius did thinke to make the ruine of Christianitie , that honney-mouthed Chrisostom made the downefall of Libanius . The good Orator Prudentius by Oratorie ouerthrew the great Orator Sunnachus . And the Apostles themselues did reprooue the errours and lyes of the Gentiles , by the authoritie of the Gentiles : And by those meanes did they couple many to be embracers of the trueth , which otherwise would not onely haue reiected it , but also persecuted it ; and haue been as obstinate as the Papistes in their professions . But to cut off the errour of the Ignoraunt , which despiseth these thinges , I say as the holy Father Hierome once sayd : Ama Scientiam ; et carnis vitia non amabis : Loue Knowledge , and thou shalt hate the sinne of the flesh : Not reiect the body , nor despise thy soule , for the sinne thereof ; but wilt seeke to correct the faults of the one , and to amend the errours of the other ; and in the end , subscribe vnto the trueth , howsoeuer it be deliuered vnto thee ; and to embrace the same , for the truthes sake . The Proofes of the Poets . SECTIO . 3. LVcretius the Epicure , who according vnto that sect , placed Felicitie in Voluptuousnesse ( an enemie vnto the Author of the Soule ) with the Atheist : And a confounder of the Immortalitie , with the Saducie ; In his third Booke De natura rerum , saith , Praeterea gigni pariter cum Corpore et vna , Crescere sentimus pariterque Senescere mentem . Furthermore , we perceiue the Soule to be begotten togither with the body , & in like sort with the body to grow old . For as the body through age doth grow weake : So , Claudicat ingenium , Doelirat linguaque Mensque Omnia Deficiunt : atque vno tempore Desunt . The witte doth waxe feeble : both tongue and vnderstanding doate . All things do fayle , and in one time are not : The which he explayneth according to his grosse meaning , when a litle further he sayth : Quapropter fateare necesse est , quae fuit ante Interijsse et quae nunc est nunc esse creatam . Wherefore it is necessarie to confesse that to haue perished , which was before ; and that to be now created with the body ( that is the Soule ) which is at this time . But Iuuenall in a better regard distinguisheth the worth of our estates ( when in his 15. Satyre ) from beastes , he sayth : Sensum a Celesti Demissum traximus arce , Cuius egent prona , et terram spectantia : mundi Principio indulsit communis conditor ; illis Tantum animas ; nobis quoque animum . Wee haue drawne Sence , descending from a heauenly Tower ; of which , Creatures whose faces be downeward , and looking vpon the earth , do stand in want . The common Creator of the world in the beginning , gaue vnto them onely a Soule by which they should liue : But vnto vs a Soule to liue , and by which we be reasonable , and of vnderstanding . Claudian , De quarto consulatu Augusti , vnder the fixion of Prometheus , acckowlegeth the Author , and the Immortalitie . Illa cum corpore lapso , Interijt , haec sola manet bustoque superstes euolat : That Soule by which we grow and increase , and by which we with the Beastes haue sence , dyeth with the body : but that by which we vnderstand , ( suruiuing the other ) doth ascend from the graue . But Boetius in his 6. Meter 3. Booke like a Christian , acknowledging God to be the Father of all thinges , and sole Creator of euerie thing : Sayth , Hic clausit membris animos , Cella sede petitos . This Father hath included our Soules in our bodies , being fetcht from a very high seate . Meaning thereby Heauen : For as the Body is from the Earth , so is the Soule from Heauen . The Inference . SECTIO . 4. THVS by the mouthes of these foure witnesses , though the one an Epicure ; and like a Beast , deceaued in the diminishing of the substaunce of the Soule ; and like a Dogge , abandoning the immortalitie thereof , being ignorant of the beginning of it ; for that in the first verse he imagineth it to be begotten and produced with the Seede ; in the last , confesseth it to be Created : yet ( with mee ) he subscribeth vnto a trueth , ( though not in the same manner , ) that the Soule is in the Infant in the Wombe of the mother . The mortallitie whereof he prooueth two wayes : First , by the deminishing of the substaunce of the Soule : Secondly , by the increasing of the qualities . But Tertullian , ( though with him deceaued in the Conception of the Soule ) yet confuteth he the deminishing , or increasing of the substaunces : Saying , that it is not to be thought ( Animam Substantia crescere aut Decrescere , atque ita Defectura credatur ; ) That the Soule doth either increase or diminish in substaunce , least thereby it shoule be thought to die . But for the diminishing of the quallities or increase thereof , it is of no more force to prooue the mortallitie , then when we haue founde a Masse of Siluer or Gold ; and the same ( being fyned ) becomes lesse ; should by the deminishing of the quantitie , deny the substaunce . But Iuuenall being better instructed by Nature , acknowledging God to be the infuser and creator of the Soule , denieth the conception , and affirmeth the same to be in our bodyes : but being ignoraunt of this secret ( when infused ) by the comparison of the soules of Beastes and Men , graunteth vs the principallitie . Claudian , he affirmeth that the body could not be a worke of moment , nor halfe so honorable as it is , vnlesse being made a man by vniting the soule ; nor the body be at all , without this life : and Boetius truely , that God placed the Soule in the body . By which I gather , that as there being an instrument prepared to receaue any thing ; that instrument cannot be called Continens ; an instrument conteyning sine contento , without the thing conteyned . So God cannot be sayd to shut the Soule in the body before the body be perfected in his members , and so inclosed indeed . Now reason sheweth vs , that it is a body in the wombe , and the wombe the prison in which the Soule is imprisoned . And that body is the receptacle of the Soule which is not begotten with Lucretius ; but giuen from aboue with Iuuenall : and with Claudian , vnited vnto the body ; not when it is brought out or deliuered from the wombe , ( at which instant it draweth breath ) but long before ; which is manifest by the Collections which I haue from the Philosophers , both prophane and Christian : who though they differ in the first time , yet they all agree in the beeing of the Soule of the Infant , before such time as it is borne into the world . The Proofes of the Philosophers . SECTO . 5. PLATO ( for his godly sayings surnamed the Deuine Philosopher ) with his followers , affirme the Soule to be more auncient then the Bodie , for that it made aboade in Heauen in the companie of God , vntill such time as Nature indewed the same with these instrumentes of the Bodie . But Aristotle flatly denying the aeternitie of the Soule , ( whether of set purpose , or no , to crosse his Maister in all thinges ) sayth ; that it hath a beginning , but can not tell where , nor from whence ; yet flatly denyeth it to be produced from the Parents , and saith that it is the first moouer of the Body . By which it is euident , that a Body is capable of the Soule in the wombe . Vnto this I adde Pererius , Magirus , Hauenrenterus , Scaliger , and Cordane , which in their seueral Bookes of Nature , and misterics of Nature , affirme and agree , that there restes in the Body of man one Soule ; and that same they tearme Reasonable : and affirme it to be the originall of whatsoeuer we do or effect . Plat̄o may not be excused ; neither do I hold him blamelesse for the proposition of the Soules aeterniti● , the rather for that Santius Porta affirmeth him to haue read the fiue Bookes of Moses , & to haue heard the Prophet Esay , and to haue conferred with him concerning the Creation of the World and Man : Though he did force the same very often , thereby to prooue the same immortall : The which if he had not graunted , could not ( as he thought ) haue prooued it to be but mortall : for it is the ordinarie axiome both of Plato and Pliny , that whatsoeuer had a beginning , should haue an end : vnto which Pliny did subscribe , and therefore denyeth the immortalitie of the Soule , because Mans beginning is his breath , and end his death : yet doth he by the words beeing without beginning , approue the immortall continuance of the same . The Inference . SECTIO . 6. FFom Platos aeternitie ( though it be false ) and from Aristotle his first acte and moouer , or perfection , I gather that the Soule reasonable is in the Infant , being in the mothers wombe : for nothing can liue without the thing from which it receiueth life : Nothing can bee , without that from which it receaueth his beeing : nothing can mooue , without a moouer : nothing can be fully formed , without forma . But the Soule is the first moouer , the first acte ; it is the life of the Body , and it is forma hominis , the forme of Man. But all these are most certainely in the Infant being in the wombe : For these beeing the proper actions of life , and the Soule being the cause of it ; it cannot be but that the Soule should be in the Infant . For that action is not so common as true Anima dat esse Hominem , It is the Soule that giueth power to be a Man , and not the Body : for he is not a Man or Woman , before the Soule be vnited vnto the Body : And the Body cannot be called after either sex , if it be once depriued of the Soule ; but rather a Body or Carcasse . Plato might haue found in the Booke of Genesis , that God first made the body of Adam of the Earth ( I had rather for the vnderstanding of the misterie , sayd Instrumentalized the Body of Adam ) before he Created the Soule . The which being perfected in the necessarie proportion of the members , God immediatly createth the Soule , of nothing ; and doth breath into his face the breath of life : the which selfe same thing doth still continue ; saue that now , it is Man that begets the Body ; and in the last disposing thereof , God createth the Soule ; and in the creation infuseth it into the Infant , whereby it is truly called a Man , or Woman . The Proofes of Phisitions . SECTIO . 7. NExt in order doth follow the Phisitions , which cannot be truely called so , without the knowledge of Philosophie . They hauing occasion to treat of the procreation and generation of Man , can not rightly speake thereof vnlesse they likewise treat of the Soule , and the powers thereof . And first , to begin with Galen , ( whom all his followers do reuerence as the perfecter of their broken Art ) Hee wondering to see so maruelous a frame as the Body of Man , the number of his seu●rall partes , the seating , figure , and vse of euery one ; 〈◊〉 to conclude , that it was impossible that the vegitable Soule , not the temperature , could fashion a workemanship so singuler . Yet for all this , could he not perswade himselfe , but that the reasonable Soule was corruptible and not immortall . For he seeing ( often times by experience ) that it is altered so easily by heate , by cold , by moysture , and by drougth ; and principally considering that the same departes from the Body by ouermuch heate ; or when a man giueth himselfe excessiuely to Lasciuiousnesse , or drinketh Poyson , and such other bodely alterations , which bereaue the life . For if it were bodilesse and spirituall ( as Plato taught him ) heate being a qualitie , could not make the same to loose his powers , nor set his operations in such a garboyle . These reasons brought Galen into a confusion : and though he had knowledge of the Euangelicall doctrine , could not receaue it . Yet for all that doubted not to say , that it was in the body of an Infant ; for that it could not well worke without it : vtterly depriuing the Soule vigitable , or sensitiue , of any power in so glorious a frame . Hipocrates ( as Scaliger reports ) held that the Soule was sorged of Water and Ayer . How he meanès , I as yet vnderstand not , by reason he breakes off in the rehearsall of his opinion : yet I am inforced to thinke , that Hipocrates indged the Soule to be an Ayerie substaunce : For that Bartholomeus in his Booke of Naturall things , sayth : that the Soule ( taken as the auntient Phisitions did ) is a certaine Substaunce subtile and ayerie ; that by strength of heate multiplying in mans body ; and by the Arteries , Veynes , and Pulses , giueth to Beastes breath , life , and working ; and voluntary moouing and strength . By the meanes of Sinewes and Muscles in Bodyes that haue Soules , it is ingendred by heate , working in the blood , and by turning vnto the Heart , and by moouing and smyting the partes of the Heart , the Spirite is made more pure ; and is turned into a more subtile kind ; and is called of the Phisitions , Spiritus vitalis vitale ; or , Liuely facultie . And by the working in the Liuer , it is called Spiritus naturalis , Naturall facultie . And working in the Head , it is Spiritus animalis , Animall facultie . But we must not thinke this Spirite to be mans reasonable Soule , but to be more truly the Chayre and vpholder of the same , and proper instrument : For by the nature of such a Spirit , the Soule is ioyned to the Body : and without the seruice of such a Spirite , the Soule cannot exercise any acte perfectly in the Body : And therefore if the Spirits be deminished or let in any worke , the accord of the Soule and Body is resolued , and the reasonable Soule hindered from her works in the Body . As for example : In Men that be amazed ; if the Spirit be comforted , the Soule is comforted : If one infeebled , they be both , touching the ruling of the Body . But to add vnto these , Men of more vnderstanding . Fornelius no lesse praysed then prayse worthy : In his 7. Booke and 13. Chapter De Procreatione , sayth : That the Soule created by the most excellent Creator of all things , doth enter into , inhabite , and abide , in the whole prepared and ordered body of the Infant , euen in the moment of time ; and that is , in the fourth Month : in which time , the Heart & Brayne are finished . From whence Iohn Rieslanus his Commentator dissenteth not , yet more deuinely : If in the fourtith day , or in the fourth moneth , or in the last formation , it cannot , nor may not be defined by a mortall creature , for they are the hidden secrets of Gods wisedome : the knowledge whereof , the God of Gods hath not imparted to the inferior Gods. Also Luodnicus Bonnaccolus in his Eneas muliebris 4. Cha. saith : That the body is in 47. dayes fashioned or fully figured : dayes notwithstanding be added , & substracted : But then at that instant , Anima rationalis a sublimi Deo creatur ; creataque infanditur : the reasonable Soule is created of the high God , and is infused into the Body . And adding further , sayth : Etfi cum corpore non desinint , cum corpore saltem incipiunt : Although they die not with the body , yet haue they their beginning with the Body . Ambrosius Pareus in his 10. Cha. De generatione Hominis , denying the traducing of the soule from our Parents , or of others frō Adam . Saith Credendum est in ipso articulo , conformati foetus : adeo creari ; et in foetum in funai : It is to be beleeued , that the soule is created by God in the very article of time , in which the Young one is framed ; and to be infused into the Child . Creando infunditur , et infundendo creatur : In the Creating it is infused ; and in the infusion it is created . So that it is Tota in toto , et tota in qualibet parte , not deuided into parts , but that it is a perfect Soule in the whole Body , and yet whole in euery part : and yet doth it not shew foorth all her powers , either our originall sinne in which we be borne ; or for our naturall weaknesse . In his 11. Chapter , he saith : That it is a perfection which moueth it selfe in vs : the first mouing of our naturall faculties , the true forme of Man ; and that it is vnited vnto the Body , because it giueth life . Wickerus likewise in his Sintaxes 91. Page , sayth : That the Soule is a certaine Deuine substaunce , incorporall , beautifull , simple , impassible , and immortall ; infused into mans body : and is seperable by the dissolution and death of the body , without which , Man cannot be perfect . This reasonable Soule at first generation of Man , is plunged and infused Multo humore a quo vires offenduntur , calligantur et obtenibrantur : with much moysture , from the which the powers be hurt , blinded , and made darke ; no otherwise then the cleere flame is dimmed by the moystnesse of much greene wood . By which it hapneth that Infants seeme to be voyde of reason at the first birth . But those humors in time deminishing , and the Body being made more dry , it sheweth further power . This caused one to say , That if the Seede , & Menstruall blood , which be the two materiall principles of which we be fashioned , were cold and dry , as they be hot & moyst , that Children should be able for to reason . SECTIO . 8. BY the authoritie of these , I haue shewed the Soule to be in the Infant while that it is in the Mothers wombe : Neither may the difference of the time of the infusion be any may me vnto this proposition : for they all agree in this ; That it is in the Body before it is brought foorth the wombe : The onely difference is , the instant When it should be infused : which one conceales as a misterie belonging to the hidden secrets of God. Adding one thing very necessary out of Wickerus : De Secretis : Cap. 5. That neither our Soules , nor the Soules of our Parents , were before their Bodyes . Neither did their Bodyes liue or mooue without the Soule . I come vnto the Fathers of our Fayth , and defendors of our Religion . The Proofes of the Fathers . SECTIO . 9. LActantius an vtter enemie vnto Athiesme and Epicurisme , in his 19. Chap. of his little Booke De opificio Dei , In which he preserreth the weake birth of Man , with his nakednesse , before the strength of Beastes with their clothinges : treating of the Soule , sayth . That a Body may be borne of bodyes , because some thing is conferred from both : But , De animis anima non potest : that a Soule cannot bring foorth a Soule , because nothing can seperate a thing that is thinne and incomprehensible : And therfore our Soules are not traduced from our Fathers , but are from one and the selfe same Father , God of all . But in his 17. Chap. he sheweth the Creation and infusion , and sayth flatly , that Anima non est aer ore conceptus , quia multo prius gignitur anima , quam concipi aer ore possit : The Soule is not the ayer or breath receaued at the mouth , for that the Soule is created a long time before breath can be drawne in at the mouth : neither is it put into the Body after the breath , Sed post conceptum protinus , foorthwith after the conception , when Nature ( which in that place he calleth Necessitatem Deuinam ) hath framed the Child in the wombe . Therefore was the Soule falsely called of the Gentiles Spiritus ; for that by their opinion it was winde and breath : for that wee by drawing winde and ayer at the mouth , do seeme to liue . But this is false ; for that the Body receaueth not life from the breath , which hath his originall o● seate in the Lunges , but from the Soule which is whole , not by parts dispersed into the whole body : for it liueth being in the Mothers wombe . It is called Soule , for that it giueth life . It is called Spirit , because it bath in it spirituall , animall , and kindly life ; and for that it maketh the body for to breath . Anima and Animus , are both one in substaunce and nature , though they differ in name by supposed quallities : Anima leadeth by Reason : Animus by Counsaile . It is called Anima , while it giueth life ; Mens while it hath a Minde : Animus while it hath Counsaile : Ratio , while it iudgeth : Spiritus , while it breatheth : Sensus , while it feeleth : Et ista non differunt in substantia , quemadmodum in nominibus : quoniam omnia ista vna anima est : And these differ , not in substaunce as they differ in name , because all these is but one Soule ; as Augustine affirmeth in his Booke De Spiritu et anima . Cap. 24. Lactantius in his 17. Chap. De opificio Dei , sayth : That Ratio et natura animi , percipi non potest : The reason and nature of the Soule cannot be vnderstood . For in deede , the Soule of man , ( aboue all Creatures ) doth most perfectly represent the image of God ; whose immortall and infinite beeing , is as incomprehensible as himselfe ; and so vnsearchable , as that his wisedome and vnderstanding , maketh the wisedome of man foolishnesse and plaine dotage : Yet hath he made himselfe familiar with vs in our owne nature , fleshe , and infirmitie ( sinne onely excepted ) and hath openly reuealed him selfe vnto vs , so farre as the nature of man can endure . Hee is sayde to be muisible : and in this dooth our Soule represent in vs his image : For what man hath at any time seene the Soule of man ? Certainely it cannot be seene or felt : and yet it is in the whole Body , and in euery part thereof ; which giueth life vnto one member , and so vnto all . Tertullian , dreaming ( in his Booke De Resurrectione carnis ) of a certaine corpulencie of the Soule , hauing a certaine proper kind of substaunce and massiuenesse , did thereby prooue ( as himselfe thinketh ) sufficiently , in his Booke De anima , the traducing of the Soule from the seede of our Parents ; affirming that as Euah receaued from Adam her flesh and bones , so likewise that shee receaued her Soule from Adams . But to banish Tertullian with his errour , ( as he was most grosse in what he erred ) and to embrace him with his trueth ( as in what he wrote truely , he wrote most deuinely . ) Adam when as he saw that God had giuen him a follow , imparted vnto her as well his nature as name ; and sayd : This is flesh of my flesh , and bone of my bones ; shee shall be called Woman , because shee was taken out of Man. He being taught by God , knew well that she had no part nor portion of his Soule : for if shee had , he would haue sayd : that this is bone of my bone , flesh of my flesh , and Soule of my Soule , But leauing the last , he teacheth vs , that the Soule is not a naturall substaunce begotten by the effusion of Seede , ( as Tertullian imagineth ) but a subaunce which at that instant when the Body is fully framed , is created of nothing ; and at that instant infused into the Body . But to excuse Tertullian by his reasons : as they be sharpe to condemne him in all thinges ; for that he did contradict the Scriptures sometime , I esteeme it a great folly , But so to esteeme of him , as an excellent scourge of Heresie , and confuter of Hereuques . In Christian charitie I acknowledge thus much ; that Nemo omnibus horis sapit : especially in those of affliction : which duely considered in him , being learned , and broken by the tyrannie of Rome , shal redound vnto his prayse ; and make vs more wise in our owne follies . But to make some vse of Tertullians anima , that with vs affirmeth both the resurrection of the Soule and Body ; and hath excellently confuted the Stoicks and Epicures in denying the immortallitie , in his Booke De anima . Chap. de conceptu animae ; reiecting the corporalitie of the Soule , and traducement : you shale finde matter of great moment , sharpe wit , and sufficient proofe , both by the experience of the Mothers , and reason of our selues , That the Infants in their wombes haue life . If life , of necessitie Soules ; for it is the life it selfe : Nay not any other strange or contrarie liuelinesse then their owne Mothers , but the same life with them hi motus gaudia vestra , speaking vnto their Mothers , & such as be Child-bearing women , saith : These motions be your ioyes , and these be your manifest securitie , that so thou mayst beleeue the Infant to liue and play . The places of Scripture I referre vnto their proper places : and desire the Reader , that can with Aesops Cocke finde a Pearle ; or with Virgill make any golden vse of Aennius dounge , to peruse that Chap. and Booke : In which they shall find Thornes that will prick ; and sweete Flowers , which haue a most fragrant sent . Anselmus vpon the Corinthians saith : That it is vnited vnto the body , and giueth life vnto it in the Mothers wombe ; and that without it , it cannot liue , being brought foorth . Chrisostome in his Booke De Recuperatione lapsi , sayth : Non anima pro corpore , sed corpus pro anima : nec corpus in anima , sed anima in corpore sita est : That the Soule was not made for the Body , but the Body for the Soule : neither is the Body placed in the Soule , but the Soule is placed in the Body . So that a man may say , that the Body is a Circumference of the Soules substaunce ; which is infused ( sayth hee ) into the Body before the breath , yet brought out of the wombe with the Body : not dying with the Body , but ( the Body being depriued thereof ) reuertens aut glorificabitur aut in perpeticum apud inferos cruciabitur : returning vnto him that gaue it ; it shall be either glorified , or else for euer and euer in Hell be tormented . Sactius Porta , the imitator of the Sarbonistes , in his second Sermon Feria . 2. Pentecostes . parte . 2. sayth : That Anima in homine est forma dans totam or dinem esse perfecti : Datenim viuere et moueri : The Soule in man is the forme giuing the whole order of being perfect ; for it giueth power to mooue and to liue . Zanchius in his most deuine worke of the Soule , sayth : That God in the beginning Created the Body of Man : Now the Body is generated by the combination of Man and Woman : But yet the creation of the Soule doth continue as in the first ; and is infused ( immediatly from God the Creator thereof , without any helpe of the nature of Father or Mother ) into the Body , whenas the members are fully finished , while the Childe is in the Mothers belly . Brentius with the rest affirme the reasonable Soule to be in Children in the Wombe : For ( sayth hee ) else neither Ieremie nor Iohn Bapiist , could haue been fanctified in the same : for there is no sanctification or making holy , but after sinne : For that which is sanctified , is holy vnto God and vs , by imputation of righteousnesse vnto that which before was sinfull : Now there can neither be sinne , nor yet holynesse , without a subiect : And I say the Soule is the subiect of both , and after a second meaning is the Body also . Children ( say the Sorbonistes ) could not be conceaued and brought foorth in sinne , vnlesse before the birth of the Child the Soule were in the Infant . And therefore Iohn Chappius , a well nurtured birde of that ill fauoured broode , in his explanation of Raymundus summus , sayth , ( not denying the beeing of the Soule , for why then should hee with the rest of that rowt , that attribute so much to inwarde grace vnto the outwarde elelement , affirme ? that if any part of the Childe appeareth out of the Wombe , and some other part remayne in the same ; yet that it ought to be baptized : yea if the part so appearing be but the hand , or heele ( in case that the woman be in danger of death , and by hers the child : ) And with such asseueration doth he affirme it , as that in no case to be any more Baptized : adding his reason , hee sayth : That because Baptizme is for the Soule , and not the Body : and the Soule is Tota in toto , et toto in qualibet parte Corporis . And Raymundus himselfe sayth : Si puer egreditur matris ventrem moriturus . Et nequeat nasci totus pars quae patet extra , Si caput est ter aqua perfundatur velut astruos . Imagining ( with the grosse-heads their fellow brethren ) that without Baptisme , they could not be saued . So depriuing God ( whose hand is most plentious in giuing saluation ) of all grace , and power : and attributing so much grace vnto the dumbe ellement , as that Delet omne peccatum , it abollisheth all sinne : Why then , be Children depriued of the full fruition of God ? But this is my fayth and beleefe , That Infants in the Wombe , which die in the birth , shall rise in the last day , and be partakers either of life or death : be either in Heauen or Hell. I acknowledge not any third or fourth place : but the blood of our Sauiour Iesus Christ , to be the one and sole Purgation of the sinnes both of our Soule and Body . SECTO . 10. GRatian in his seconde part of the Decree Consta. 2. quest . Capit. 5. consuluisti : to proue him a Murtherer that slayeth a Child of one dayes age ; formeth an argument , A minore ad maius . Si ille qui conceptum in vtero per abortum deleuerit homicidia est quanto magis : If he be a Homicyde that killeth a Child in the Wombe by abortion ( which he graunteth , ) how much more hee that killeth such a Child ? The glosse vpon the same place acknowledgeth not onely him to be a Homicide , but also Qui procurat venena sterilitatis . But Stephanus in the latter end of Consuluisti , ( allotting punishment vnto another kind of offence ) sayth : Homocida dicatur qui conceptum in vtero deliuerit : Hee must be called a Homicide , that killeth a Child in the Mothers wombe , whether it be by blow or potion : for the foundation or ground of the Law is this : That if the Soule be infused , and an Abortiue caused ; then there is murther committed : But if the Soule be not infused , then the Law will not graunt such Abortions to appertaine vnto Homicide : Nec deput auit tale quod geretur in vi●ro hominem : Neither hath it iudged such a thing as is borne in the belly to be a Man : For Lexnoluit adhomicidium pertinere , quod nondum dicipotest anima viua , in eo corpore quod sensu caret : For the Law will not haue that belong vnto Murther , which cannot be sayd to be alyuing Soule in that Body which lacketh sence . Decreti pars . 2. causa . 32. quest . 5. Capite quod vero : and in the immediate Chapter ; following Moses , he prooueth by the authoritie of Moses , That if the Body be fully framed , then the Soule is infused . And by the creation of Adam ; whose Body was first framed and distinguished by members , and immediatly the Soule infused ; which he affirmeth in the generation of Man still to continue : the Body being fully formed , the Soule to be created ; and in the creation infused . Caluine with the rest affirme , That if a man strike a woman with Child , and the Child die , or be borne dead ; that is Murther or Homicide : which surely cannot be enacted without the depriuation of life : nor no depriuation of life , without the reasonable Soule ; for it is the Soule that giueth life . The Interpretors of the Bookes of Moses , deuide Murther into two partes : The one is Homicidium ; and that is present death , among the Iewes : The other is , Infanticidium , The murther of an Infant : For this , were they not put to death vntill the cause were tryed before the Iudge , and adiudged by the Magistrate ; who hauing found the Infant so to be killed , before perfect in all his members , without which there was no losse ; for the losse or depriuation of which , by his blow , he was likewise to pay his life : so that had it not been fully formed and fashioned in the members and partes of the Body , hee that did so strike the Woman , should redeeme his life with a portion of Money : But if otherwise , hee should be condemned vnto death , and no satisfaction to be taken for the life of the Babe , but the death of the murtherer . And by this reason of rendering life for life , S. Augustine prooueth the beeing of the Soule in the Body of the Babe before it be borne , or brought foorth into the worlde . SECTIO . 11. The Inference . THus it is made most manifest by the assent of the best Writers , which doe meete in one , with the ground of the Cannon Law ; and approued by the arguments of Sanctification and Resurrection , that the Soule is in the Infant being in the Mothers wombe , before he be brought foorth into the world . But if any bace bredd Brownist , or vntimely Puritane , should scorne these authorities , affirming them the blasts of pride ; and that the Scripture had beene sufficient . To such I say : Pharises , first pull out the Beame in your owne eyes . And as I found the Scripture vnable to satisfie the copious capacitie of the Author , being of the blantnesse of the rest of that Crewes vnderstanding , being as vnable to vnderstand , as Schollers well lettered , are to teach them . But to seale these Authorities with the signet of Gods owne mouth ; I leaue them still to kicke against prickes , and come to the Sriptures . SECTIO . 12. The Proofes of Scripture . MOSES in Exodus 21. Chap. 22. & . 23. vers . setteth downe a Lawe , vpon which all the former consents are grounded . Iob in his 3. Chap. 11. verse , expostulating his cause with God , sayth : Why dyed I not in the birth ? or why dyed I not when I came out of the Wombe ? See heere is Life before Death : and that cannot be without the Soule reasonable . Iob in his 10. Chap. and 10. verse , speaking of his Generation and Conception , sayth : Hast not thou powred mee out as Milke , and turned mee out as Cheese ? Thou hast clothed mee with skinne , and ioyned mee togither with bones . Thou hast giuen mee life : Animasti . Iunius annot . 13. Iob. 32. 4. The spirit of the Lord hath made mee : and the breath of the Almightie hath giuen mee life . Psalme 139. 14 , 15 , 16 , verses : In which Verses , the whole worke of Gods proceedinges are set downe . Luke 1. 13. Thy wife Elizabeth shall beare a sonne , and thou shalt call his name Iohn . Luke 1. 41. The Babe sprang in the wombe . Luke 1. 44. The Babe sprang in the wombe for ioy . Genesis 25. 22. But the Children stroue togither within her : Therefore shee sayd , Why am I thus ? Verse 26. And after came his Brother out , and his hand held Esau by the heele . Gensis 38. 28. But when the time was come that she should be deliuered , behold there were Twinnes in the Wombe . Verse 29. Hee plucked his hand backe againe , and loe , his Brother came out first . 1. Cor. 15. 25 The first man Adam , was made a lyuing Soule . SECTIO . 13. The Inference . THus by God his strict commaundement in repaying of Murther : and by Iobes expostulating , it is manifest , that Babes haue life in their Mothers wombe ; but no life without the Soule : which is shewed by the description of the Conception , and Generation ; and of the infusion of the Soule . Thou hast clothed mee : that is , Thou hast framed mee in the Wombe . Thou hast giuen mee life ; that is : A Soule . More plainely doth he expresse the infusion of the Soule , by the breathing of the Almightie . Chap. 32. 4. Dauid likewise sheweth the misterie or secret of our Conception : and by his wordes of continuance of time , hee declareth that the reasonable Soule is not infused so soone as the Seede of man is efused ; neither in the commixion of the Seede with the Menstruall blood ; but when the body is in euery part and member fashioned : which beeing added vnto Iobs saying , Thou hast clothed mee with Skinne , and ioyned mee togither with Bones and Sinewes ; is then so euident , as that no darknesse can appeare in this light . By the motion of the Child in Elizabeths wombe , my proposition is most plaine , the euidence most certaine ; for that Elizabeth acknowledgeth her Babe to haue done it for ioy . Affections ; such as Mirth , Sorrow , Ioy , Discontentment , Gladnesse , and Lamentation , cannot be sayd to be in a body , which hath not a reasonable Soule . And I may truly say : That as he was sanctified in the wombe , according vnto the word of the Angel ; so likwise being a resonable Man , had ( by the inspiration of the holy Ghost ) some perceauance of Maries Salutation ; or rather that her mouth vttered foorth his Prophecie : for shee spake not before he sprang : Exultat Elizabeth , Iohannes intus impulerat : Glorificat Dominum Mariae : Christus intus instruxerat : Elizabeth reioyseth , but Iohn inwardly inforceth . Marie doth glorifie the Lord ; but Christ ( being in her ) did inspire her . And therefore doth Theophilactus the Breuiarie of Chrisostome say : That what socuer Elizabeth spake prophettically , not to be the wordes of Elizabeth , but the wordes of the Infant : and he that shewed the people the Messtas with his finger , in the world ; doth reuerence him ; they both being in their Mothers wombe . But if any shall say , This is extraordinarie : Then let them looke backe and behold Esau and Iacob : whose mother with the payne she indured with them being in her wombe , doth not onely acknowledge them to liue , but before they are borne , to be at strife one with another ; and there to warre for the supremacie . Puto iam non animae solummodo probantur infantium , sed et pugna : I thinke ( sayth Tertullian in his Booke De Anima ) the Soules of Infantes are not onely prooued , but also their conflictes . So that we may not onely graunt vnto Children in the wombe reasonable Soules , but likewise affections of gladnesse and sorrow , peace and strife ; which is further declared in the birth of Pharez and Zarah : For Zarah at first appeared , and because the Midwife would know the one from the other , tyed a redd Threed about his hand ; turneth backe his hand , and Pharez is first borne . But Paule explayneth all this , when he sayth , not the first man Adam was made a lyuing Tree , Beast , or Stone ; but a Mau , that receiued life from the Soule . The creation of whom , is plainely declared Gen. 2. where Moses sayth : That God made Man of the dust of the ground : Yet marke , Hee is not a Man , before hee is made ; but is called Dust : nor perfectly made , before hee had a Soule : And therefore is God sayd , to breath into his face the breath of life : and then he is made a lyuing Soule . Iunius in his 20. Annot. sayth , That by the power of the aeternall Spirit , without any elementall matter , hee did breath into the elementall Body , that liuely Soule , which is the simple forme of Man ; that shee might vse the same Body as an instrument . In the first Creation , God hauing finished the Body , like a good Architect , accomplisheth his worke in glorie , in making it lyuing , by breathing into it the lyuing Soule . But now obserue this difference , in the Generation of man now ; and the Creation of man then : In the Generation now , the Body doth increase in the wombe , and groweth perfect by the power it receiueth from the life of the Parent : and beeing perfected , hath the Soule in the very article of time infused into the Body : and then by the power thereof , it increaseth dayly vntill it may shew foorth the brightnesse thereof . But in the Creation , the Body was onely perfected in members , formed in shape , or instrumentalized a Body of perfect stature before the infusion of the Soule ; and increased not after it had receiued it ; but was able immediatly to reason , vnderstand , and know the will of God : which Infants that be borne cannot doe : First , by reason of the sinne of Adam : then by reason of the naturall moystnesse , which drowneth the vnderstanding part ; the which in time , beeing by little and little dryed vp , attayneth vnto the full measure of vnderstanding and knowledge : Thirdly , because we are not borne such able men , as Adam was created ; but in time gathering our forces , wee become strong ; and with our strength , our vnderstanding increaseth . As in the Creation Adam was not called Man , vntill he was fully framed , and had his Soule infused : So likewise the Angell , and Moses , calleth not that which Elizaheth , Rebecca , and Thamar , bare in their wombes ; a thing without forme , or shape : but a Sonne , a Babe , a Boy , Children , and Brother . Now I giue you further to vnderstand , that those three which are called Soules , are indeed not truely so called ; but ought rather to be tearmed Vertues , or Powers of life . The first vertue is Vegitable ; and that giueth life , and no feeling : and this power is in Plants and Rootes . The second , is Sencible : and that giueth life and feeling , but not reason : and that is in beastes . The third is Rationall , and that in my iudgement ought to be so tearmed , onely for that it giueth life , feeling , vnderstanding , and reason ; and that is in men onely . The vertue Sensible that giueth feeling , is a certaine ayerie substaunce , more subtile and more noble then the vertue Vegitatiue , that giueth life ; & lesse noble then the Soule reasonable , that giueth Reason . The beginning and the working of the power Sensible , is dependant of the Body that it is in ; and maketh it perfect : and therefore when the Body dyeth , the beeing or working thereof dyeth also with the vegitatiue : But whiles they be in a Body , they haue noble vertues and powers : as in Plants to grow and increase : in Beastes to grow , increase , and defende them selues from stormes . But the Soule Rationall , that neither beginneth with the Body , nor dyeth with it , which though it hath his beginning after , yet not from the Body , nor endes with it ; but suruiuing , is immediatly possest either with pleasure or paine : And in the last day , returning vnto her owne Body ; they both togither for euer remaine inseperable , either in the one , or other . Now it restes that I answere vnto his similie , which came blustering from his weake braine like a Northerne winde : and so I will with few words close vp this Treatise . SECTIO . 14. Obiection . GOD is a Work-maister , and may destroy the Body ; or cause it to returne to dust : and like a Carpenter that buyldeth a house , pull it downe when he hath built it againe : yea when it is fully finished . Answere . This Simile holding : the which if it did , yet Similes prooue nothing in Logicke : The reason ; because there is a greater dissimile , then Simile , in GOD and Man : The one is impotent , vnable to do any thing by him selfe . God is omnipotent , able to doe all thinges of himselfe , without the helpe of any ; yea of nothing . Man is sayd to be impotent , because he is weake , vnstedfast , and as vnconstant as his buildinges ; which often times are ouerthrowne more vnwillingly then willingly . Be the Buildinges neuer so strong , one blast of winde will ouerthrow it : and one stroke of Death prooueth Mans strength more vaine then vanitie it selfe . But God is sayd to be Omnipotent , not for that he buyldeth and pulleth downe , but because he can doe all thinges ; and being once done , cannot destroy them againe ; which in him would rather be noate of Impotencie , then Omnipotencie . Looke Tertullian contra Praxeam : Ambroso . lib. 6. Epistolarum . Epi. 37. ad Chromatium . Augustine De Ciuitate Dei. lib. 5. Cap. 10. and you shall see what God can doe , and how farre he differs from Man : and what his Omnipotencie is , he himselfe being vnable to doe any thing that imployeth contrarieties . Answere . 2. GOD cannot builde and pull downe , as Man may . Sibilla Eritherea ( as I haue seene it translated ) sayth : That God can doe all thinges , saue onely this ; To vndoe that , that once done is . The reason why hee cannot doe and vndoe , is ; because he is not mutable in his actions : who if he were , then he should be subiect vnto passionate affections , and so in the ende prooue Mortall , and no better workmaister then miserable Man : But to thinke this is idle , abhominable , blasphemous . O GOD deliuer vs from such similies of Puritans . SECTIO . 15. NOw the Buriall of the Child that is borne still into the world . The Papistes allot vnto them , and also vnto Children that die vnbaptized , a place to be buried , and the buriall . But this admyred man would hardly allow a place : but not all the ordinarie Ceremonie , because he doubts of the resurrection . O rare inuention , fit for innouation , a wise man of a thousand , In ordine Sapientum octanum : Ignorant in the workes of nature ; yet a Controwler of natures gouernement : not resolued of the generation of man , yet an vnderminer of Gods Church . The Resolution vpon the Buriall . THe generall consent of a Common-wealth , in the orderly burying of Infants borne dead , ought rather to be followed ; then vpon a doubt in a peruerse ignorance , to breake that vniuerse concord which is offensiue ; & sufficiat authoritas Ecclesiae , nec nouationem aliam aut hic aut alibi queramus quae desidia mater esse solet : saith Beatus Rhenanus . For the fashion of the world is wonderfully , and naturally inclined to imbrace whatsoeuer is contrary vnto order , decency , or Religion . It is better to bee praysed with Doctor Whittakers , to be a follower of the old continued Doctrine , then to be a founder and brother of new fancies : Et melius est errare cum vniuerso , quam haereticare cum vno : It is better to erre with all , then to bee an heritike with one : saith Saint Augustine . Errare possum ; haereticare nolo : And I say with Erasmus in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malo cum illis insanire , quam cum lanii● esse Sobrius : I had rather be esteemed , or in decde starke madde with these holy men ; then to be counted sober and wise with such slaughtor men : which butcher the soules of more men with their false Doctrines ; then the greatest Kill-Cow that is , may or can kill beastes . Certe non obsunt populo ceremoniae , Sed prosunt , Siniodus in eis Seruetur : et caueamus ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco habeantur . Surely sayeth Beatus Rhenanus , Ceremonies are not hurtfull but profitable , if there bee any measure obserued in them ; and if wee bee carefull not to place in them the chiefest godlinesse As Saint Ierome therefore wrote vnto Lucinius , so write I vnto all such hayre-braynes , that thinke nothing good , but their owne inuentions : Ego illud te breuiter admonendum puto traditiones Ecclesiasticos presertim quae fidei non officiant ita obseruandas vt a maioribus traditae sunt nec aliorum consurtudinem aliorum contrario more subuerti : If I knewe , or were assured , sayeth Seneca : Deos ignoscituros , & homines ignorituros adhuc propter peccati villitatem peccare dedignarem : That GOD would pardon mee , and men forget my disloyaltie : yet would I not worke wickednesse , for the lothsomenesse of wickednesse : but doe well , for the excellencie of goodnesse . For to deny the execution of any Acte established , before a simple multitude , is priuately to vndermine an olde State ; and publikely to builde a new . Then Innouation there is nothing more daungerous to a Common-Wealth : Sed ad hanc insaniam venimus belligerantur hodie non modo prophani sed & Ecclesiastici : The wofull experience of our State in auncient times still witnesse the auncient ruines both of Townes and houses . The remembrance of whose beautie in one , and vertue in the other , do oftentimes distill teares from the eyes of their inhabitants . So concluding with my prayers for euery Christians peace , and increase of knowledge , I commit this to your censures : comprehending the summe of the whole worke in these fewe Verses , very auncient . Tres in lacte Dies , tres sunt in sanguine trini Bisseni carnem , terseni membra figurant , Post quadraginta dies , vitam capit hic animamque . And your censures with your selues , to the God of peace . FINIS . Notes, typically marginal, from the original text Notes for div A71322-e2200 Pli. His. na . lib. 1. cap. 1. 
A38619	----	Enchyridion physicæ restitutæ, or, The summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced. Espagne, Jean d', 1591-1659. This text is an enriched version of the TCP digital transcription A38619 of text R36574 in the English Short Title Catalog (Wing E3276A). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 202 KB of XML-encoded text transcribed from 95 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A38619 Wing E3276A ESTC R36574 15731861 ocm 15731861 104552 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38619) Transcribed from: (Early English Books Online ; image set 104552) Images scanned from microfilm: (Early English books, 1641-1700 ; 1591:112) Enchyridion physicæ restitutæ, or, The summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced. Espagne, Jean d', 1591-1659. [22], 167 p. Printed by W. Bentley, and are to be sold by W. Sheares ... and Robert Tutchein ..., London : 1651. Attributed by Wing and NUC pre-1956 imprints to d'Espagne. Reproduction of original in the Harvard University Library. eng Soul -- Early works to 1800. Physics -- Early works to 1800. Nature -- Early works to 1800. A38619 R36574 (Wing E3276A). civilwar no Enchyridion physicæ restitutæ; or, The summary of physicks recovered. Wherein the true harmonie of nature is explained, and many errours of Espagnet, Jean d' 1651 36998 31 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Enchyridion PHYSICAE RESTITUTAE ; OR , The Summary of Physicks Recovered . Wherein the true Harmony of NATURE is explained , and many Errours of the Ancient PHILOSOPHERS , by Canons and certain Demonstrations , are clearly evidenced and evinced . LONDON , Printed by W. Bentley , and are to be sold by W. Sheares at the Bible , and Robert Tutchein at the Phenix , in the New-Rents in S. Pauls Church-Yard . 1651. The Authours Epistle . TO THE HONOURERS OF Natural Light . AFter I had lately with-drawn my self from publick employments , & reprieved my Soul from the dangerous attendants of a COURTIER's life , and had now ancor'd my thoughts in a blest retirement , I alwayes had resounding the Eccho of that poetical passage in mine ears : Here is the Freedom the Soul gains , Enfranchiz'd from her golden Chains . Now began I to feel those thoughts of Natural Philosophie , alwayes fostered by me , though till now , as it were ill attended , to give a fresh and sprightly Spring in my Soul . I could not but upon their return , give them a wonted and merited Well-come , that I might by the gain of this inward and natural Light , repair my voluntarie ressignment of that outward and deceitfull splendour : Besides , by this course , I had hopes to wipe off a publick guilt , for now did I apprehend the charge of a desertour of publick employments , and of the Laws of my Countrie likely to fall upon me , therefore lest this might issue a deep censure , I fled to that Sanctuarie , the Studie of the Occult , and almost unsearchable Laws and Customes of Nature in the Universe , the common Countrey of all , hoping a securitie in this studie , and a protection from this Policie . For certainly civil Constitutions will not decree any remarkable Amercement upon him , who laying down the burden of those Troubles , doth retire himself to the general service of the World . Now was my Soul rowling within it self thought concerning the Sovereigntie , Lawes , Order , Government , Harmonie , Effects , Causes , yea , the unconceiveable Riches of Nature ; now indeed was I lost in admiration of these , which astonishment , though it be an evidence of ignorance , yet it is also an incentive to knowledge , for it causeth the Soul to soar above , by which it is enkindled with a burning desire to know what it is , as yet ignorant of , though affected to . My Soul being thus enflamed , brought several philosophical Constitutions to a severe Text , and upon the touch , assented not to their Veritie , because Nature did seem to dart some weak and waining Light , as it were breaking forth upon the confine and border of a scarcely discerned Truth , till at length , the Light began so to rise , as to break through the encompassing Fogs , and to break into my Soul , whereby it was not onely made more resplendent , but also more confident , not onely to view the ground , but also to dig for the Treasure . The first Errours of the Ancients , and which are the worst and radicall Errours that came into my thoughts , were those concerning the Principles of Nature , concerning the first Matter and that Universal Form , from which all things flow , concerning the Number of the Elements , their Qualities , their Opposition , Scituation , Reciprocation ; when I had seriously turned these within my thoughts , I layed hold of an Opinion different from the Current ; neither was the authoritie of ancient Philosophers , nor their ingenious , but unsatisfactorie reasonings , able to divert my mind from that perpetual devotion , in which it stood to the light of Nature . So now what I first admired , I now affected , yea , that Love , which hath no weapons but fierie rayes , strook my soul into a flame , to enter into the most secret and sacred rooms of Nature . But I was long in a suspensive Dispute with my self , whether it were my dutie to communicate to you , the Students of Philosophie , those secrets I have found , suspicious lest it might prove a disgust to you , a danger to my self ; for I found Experience the best Counsellour to give me warning to be wise by the folly of others , and to learn to stand by their falls ; for I alwayes was musing how many had wrackt their credit by scribling , how our modern Wits are close in their commendations , but lavish enough in their detraction of other mens labours , how attempting their souls are in fancying and fostering follies , how obstinate in the retaining a conceived Truth ; yea , I considered it was not onely a project of difficultie , but also of danger , to pull up a received and an acknowledged Opinion , and to implant a new and divers . But in this Conflict , ( Ye most ingenious Assertours of Natural Light ) the victorie fell upon the love of you , and of Truth , so that I was determined , that since those had been the Motives to the Disquisition of these Truths , they should also be the Incentives to their publication . Yet let me have this Boon granted , that if you will be competent or just Judges , let not the swoln names of Plato , Aristotle , and of any other prime Philosophers , be summoned as convicting witnesses ; or empannell'd as a condemning Jury , but lay aside their nominal , though seemingly real authority , and bind not your souls to a continued credulity of their positions ; but preserve your Souls free to your selves . In the reading of the learned Monuments of former Ages , let not the popular fancy of their general Applause , bewitch you into a blind Belief of all their Notions . Far be it from me to stain their Credit , or detract from their Learning , who alwayes had exhibited by me almost a Divine Adoration , there is no earthly glory competible to theirs : they were the Men that first took infant Philosophie into their arms , and nourished it up to so incredible a strength and stature , that those lofty souls seemed to have cut off from succeeding Ages , the hope of an Addition to their Labours , and to an advancement of Learning . Yet as for the deep search of the winding creeks of Nature , and for the exquisite knowledge of her concealed Mysteries , the growing Age of Philosophie , even in its own judgement , did not comprehend them , these were brought forth by the fertile Brains of future Times , they brought to light Obscurities , they polish'd rough-hewn principles , they propt up perplexities . So did Knowledge get its accomplishment by Age , and Truth its perfection by Time , which demonstrates the vigour of our present years , and that the number of things we know , is far less than of those of which we are ignorant . Philosophy is not like a Garment , as that age should wear it or worse it , and they that pretend a gray head to their errours , by this seek not so much to patronize it , as to discredit it . Forbear I beseech you , by an unadvised censure , to condemn me without plea , if I shall seem to unsettle the boundaries of Philosophy , be not angry , and accuse me as sacrilegious , but consider whether I do not aym at their settlement rather than otherwise ? whether I do not rather confirm than weaken her priviledges ? whether I do not rather honour than impayr her Royalty ? upon which grounds I hope She will , as by way of requital , not deny me her assistance , as a buckler against the delusions of Sophisters , and a breast-plate against the environed darts of either Envy or Ignorance . These Beasts will bark , the first pining at anothers good , the second raging in its own clouds , both break into the cultivated Gardens of Knowledge , and the delightfull paradise of Philosophy , and either snip or blast the endeavours of a more fortunate Genius . These to no purpose strive to stop my course by their frights , I am seated above their highest reach ; as long as I can see the Deity of Truth , under her patronage I walk , I work secure . Onely be you pleased to accept these sprinklings of my retirement , with the same soul it is presented , if any thing seem in it to disrellish , deal so gently as that you may seem rather not to comply , than wholly to refuse . I shall in the interim reach my end , if my pains shall cause you to fall upon greater attempts with better success . Enchyridion Physicae Restitutae . OR , A Summary of the Physicks Recovered . THE FIRST RULE . GOd is an Eternal Being , an infinite Oneness , the radical Principle of all things , whose Essence is an incomprehensible Light ; his Power , Omnipotency ; whose beck is an absolute act . He that dives deeper , is swallowed up in a trance and silence , and is lost in the abyss of unfathomed glory . 2. Most of the Ancients conceived the world from eternity to have been figured in its Archetype , and Original , which is God , who is all Light : before the Creation of the Universe he was a book rowld up in himself , giving light onely to himself ; but , as it were , travailing with the birth of the world , he unfolded himself , and that work which lay hid in the womb of his own mind , was manifested by extending it to view , and so brought forth the Idaeal-world , as it were in the transcript of that divine Original , into an actual and material world . This is hinted by Trisgmegist , when he says , That God changed his form , and that all things were in a sudden revealed and brought to light . For the world is nothing else but the disclosed image of an occult Deity . This beginning of the world the Ancients seem to have denoted by the birth of their Pallas , out of the brain of their Jupiter , by the Mid-wiffery of Vulcan , that is , by the help of divine fire or light . 3. The eternal Parent of all things , not less wise in governing , than powerfull in creating , did so orderly dispose the whole organical frame of the world , that the highest are so intermixt with the lowest , and the lowest interchangeably and inconfusedly with the highest , and have an Analogical likeness , so that the extreams of the whole work by a secret bond , have a fast coherence between themselves through insensible mediums , and all ●●●●gs do freely combine in an obedience to their Supream Ruler , and to the benefit of the inferiour Nature , onely being subject to a dissolution at the will of him who gave them their constitution . Wherefore it is well said of Hermes , That whatsoever is below , hath an assimulation to somewhat above . He that transfers the sovereign order of the Universe to any Nature diverse from the Nature of God , denies a God . For it cannot be just to conceive any other uncreated Deity of Nature , as the Cause of the production or conservation of the seve●al Individuals of this large frame of the world , besides that spirit of the ●ivine Worker , which lay upon those first waters , and brought forth the seeds of all things , confusedly rowld ●n the first Chaos , from their power into act , and wheeling them by 〈◊〉 perpetual alteration , doth mannage them Geometrically by composition and resolution . 5. He that knows not the soul o● the world to be that Spirit , the Creatour and Governour of the World , by its cont●●●ed infusion , o● its breathing upon the works of nature , and by its enlarged diffusio● through all things , giving to al● things a set , but secret motion according to their kind : he is wholly an Ignaro of the laws of the Universe for he that created , cannot but assume the power of ruling what is created , and it must be acknowledged , that all things have their creation , generation and conservation by the same Spirit . 6. Notwithstanding this , he thi● shall grant Nature the honour of being the second universal Cause attending on the first , and as it wer● an instrument moved by it , and 〈◊〉 giving , according to a material order , an immediate motion to ever● thing in the world , will not spe●● what disagrees with the opinion 〈◊〉 Philosophers or Divines , who 〈◊〉 that Natura naturans : i. Nature giving nature : this , Natura naturata , Nature made nature . 7. He that is verst in the secrets of Nature , will acknowledge this second Nature the attendant of the first , to be the spirit of the Universe , or the quickening virtue of that light created in the beginning , and contracted into the body of the Sun , and endowed with an hidden faecundity . Zoroaster and Heraclit called this The Spirit of Fire , the invisible Fire , the Soul of the world . 8. The order of Nature is nothing else than a large Rowl of the eternal Laws , which being Enacted by the highest Sovereign , and Recorded and written in various leaves to innumerable people of a various nature , by the auspicious power of which Laws , the frame of the Universe doth accomplish its motions , life and death always atttending on the margins of the last Volume , and the other spaces being taken up by alternal motions . 9. The world is as it were a Smithswork made orbicular , the links of the chain enclasping it , each the other , are the parts of the world , Nature as it were deputed to sit in the middle , always present , and ever working , continually repairs the changes and motions of all things . 10. The whole world , as it hath its constitution from a three-fold Nature , so hath it its distinction into a three-fold Region , viz. The Super-celestial , the Celestial , the Sub-celestial . The Super-celestial is that which is otherwise termed the Intelligible , it is altogether spiritual and immortal , having the nearest approch to the Divine Majesty . The Celestial is seated in the middle , which having allotted to her the portion of the most perfect bodies , and being replenished with spirits , doth pour out by the conveyance of spiritual channels , numberless efficacies and vital breathings , not enduring a corruption , onely having attained its period subject to change . Lastly , the Sub-celestial , or Elementary Region , hath its assignment in the lowest portion of the world . This being wholly of a corporeal nature , doth enjoy spiritual gifts and benefits , ( the chief of which is in life ) by loan onely , and upon request , being as it were to repay Heaven for it . In the bosom of this Region there is no generation without corruption , no birth without death . 11. It is enacted and setled by the Laws of the Creation , that the lowest things should immediately be subservient to the middle , the middle to those above , these to the Subpream Rulers beck . This is the Symmetry , the order of the whole Universe . 12. It is the excepted priviledge alone of the Creatour , as he created all things according as he pleased out of nothing , so to reduce what he hath created into nothing : for whatsoever being or substance hath an impress from him , cannot deny subjection to him , but is prohibited by Natures law , to return to a Non-Entity . Therefore Trismegist did truly assert , That nothing in the world doth die , but pass into a change , for mixt bodies have their composition from the Elements , which by natures rotation are again resolved into the Elements . Hence is this sequel , that by Natures cost All 's cloth'd with what 's its own , nothing is lost . 13. The Philosphers did believe a first matter to be of an elder birth to the Elements , but this as it was ▪ but scarce apprehended by them , so was it as briefly , and as it were in the clouds , and obscurely handled by them , they made it void of qualities and accidents , yet the first subject of them without quantity , yet by which all things have their dimensions , endowed with simplicity , yet capable of contraries , without the reach of sensible knowledge , yet the basis of sensible , drawn out through all places , yet unperceiveable covetous of all forms , tenacious of none , the root of all bodies , yet not sensible but conceiveable , onely by an act of the intellect : lastly , nothing in act , all things in aptitude . So have they laid a fancy for the foundation of nature . 14. Aristotle more wary , though he believed the eternity of the world , yet hinted a certain first and universal matter . In the discussion of this he used sobriety and ambiguity , alwayes avoiding its creeks and perplexities , so that he opined it better to conceive * one inseparable matter of all things , which yet hath a respective difference , from which , the first bodies with the rest , which are under sense , have their subsistence ; that this is the first principle of them , and not to be separated from them , † but always joyned with a repugnancie , always subject to contraries , from which the Elements are produced . 15. The Philosopher had been righter , if he had asserted that first matter free from the conflict of Contraries , and disengaged from that pretended repugnancy , since there is no contrariety inherent in the very Elements , but what is the result of the intention of their qualities , as we are informed by the daily experience of fire and water , in which , whatsoever opposition there is , ariseth from the heightening of their qualities . But in the proper and true Elements , which couple in the generation of mixt bodies , those qualities which are in a remiss degree in them , are not repugnant each to other : for their temperature doth not admit a contrariety . 16. Thales , Heraclitus , and Hesiodus accounted water the first matter of all things , to whose opinion the Writer of the holy Genesis seems to consent : This they call an Abyss and Water , by which I guess they understood not our ordinary water , but a kind of sume , or moist and dark vapour , roaving here and there , and driven in an uncertain motion without any certain order . 17. I am not at present able to lay down any positive determination concerning that first Principle of things , since it being created in the dark , could never by mans invention be brought to light , therefore whatsoever the troup of Philosophers and Divines do opine , whether these things are so or no , the Authour of Nature alone knows , therefore pardon is to be allowed to him that in dark Doctrines hits what is most likely . 18. Some of the Rabbines agreeing , conceived an ancient , but obscure and inexpressible principle , the matter of all improperly called Hyl● , which is more properly termed not so much a body , as a large shadow , not a thing , but a dusky image of a thing , or the smoaky appearance of an Entity , a most dark night , a covert of clouds , actually all nothing , potentially all things which cannot be found but in fancie , and understood in a dream . Our imagination cannot exhibit to us this doubtfull principle , this depth of darkness , no more than our talk can through the ears imprint the knowledge of the Sun into a man that was born blind . 19. The same men had an opinion that God brought forth and created the nearest approching matter of the Elements and the World , to wit , that dark , formless , and indigested Abyss out of that farthest Principle : the Scripture calls this Mass sometimes Earth void and emptie , sometimes Waters , although actually it were neither , yet potentially and by way of assignment , it was both : we may give a propable guess that it was not unlike to a dark smoak or vapour ▪ in which was closed a stupifying spirit of cold and darkness . 20. The division of the higher waters from the lower , expressed in Genesis , seems to be done by the severing the subtile from the thick , and as it were a thin spirit from that smoaky body ; there was needfull therefore of that lightsom spirit proceeding from the Word of God . For light , which is a fiery spirit , by separating things of a diverse nature , did drive down the thicker darkness from the nearest and highest Region , and uniting the matter of one and the same kind , being of a thin and a more spiritual substance , inflamed it as an unquencheable oyl , to burn before the Throne of the Divine Majesty . This is the Empyraean Heaven , seated between the Intellectual and Material heaven , as the Horizon and Finitor of each , receiving spiritual endowments from that above , and deriving them down to the inferiour adjoyning middle heaven . 21. Reason required that this dark Abyss , or next matter of the World , should be watry and moist , that it be the better subject to be attenuated , and that by this flux of the matter by attenuation , the whole frame of the Heavens and of the rest of the Fabrick , might issue forth , and might be laid out in a continuous body . For it is the property of moisture to flow , and the continuity of every body is the effect of the moisture of it . For moisture is the glue and joyncture of Elements and bodies . But fire acting upon moisture by heat , doth rarifie , for heat is the instrument of fire , by which it doth act two opposite works by one and the same labour , separating the moist nature from the earthy , & by rarifying that , condenseth this : So that by the separation of the things of a diverse , proceeds a congregation of things of the same nature . By this first principle of Chymistry , the uncreated spirit , the artifex of the world , did distinguish the confused natures of things . 22. The Architectonique Spirit of the world began the work of Creation from two universal principles ; the one formal , the other material , for otherwise what is the meaning of the words of the Prophet , Gen. 1. God created the Heaven and the Earth ? &c. unless that in the beginning of the information of the matter , he distinguished it into two chief principles , a formal and a material Heaven and Earth ; by the word Earth , is to be understood that dark , and as yet unshaped mass of the waters and Abyss , as is apparent by the subsequent words , ( The Earth was void and without form , and darkness was upon the face of the depth , &c. ) which the Creatour did shut in and comprise within the highest , to wit , the Empyrean Heaven , which is Natures first formal , though farthest principle . 23. For the Spirit of God , which is the brightness of the Deity , being poured out upon the Waters , that is , upon the moist and large surface of the depths , in the very moment of creation , light presently broke up , which in the twinkling of the eye , surprized the highest and more subtile part of the matter , and encompassed it as it were with a fringe , and border of light , as that lightening is which is darted from the East to the West , or like a flame which fires the smoak . So was the birth of the first day , but the lower portion of darkness devoid of light , continued night , and so the darkness had its division into day and night . 24. Concerning that first Heaven , that formal Principle , it is not declared to have been void , empty , and wrapt in darkness , which is a sufficient evidence , that that Heaven which was first spread out , was forthwith severed by the light from the subjacent dark Mass , by reason of the nearness of the Glory and Majesty of God , and the presence of that lightsom Spirit flowing from it . 25. There was therefore in the beginning two Principles of all things created , one full of light , and bordering upon the spiritual Nature , the other wholly corporeal and dark ; the first , that it might be the Principle of motion , light , and heat ; the second , of a drowsie , dark , and cold being : the first active and masculine , the other the passive and feminine Principle . On the part of the former comes a motion in the Elementary world to Generation , from whence proceeds life ; from the other part comes the motion to corruption , the principle of death . So that is the double fringe or border of the lower world . 26. But because Love is extensive , and acts without from it self , the Divine Nature impatient of its solitude , and taken with its own beauty in the light already created , as in a Mirrour , and earnestly desirous to enlarge it , and to multiply his image , commanded that light to be extended and propagated . Then the light , the fiery spirit issuing from the Divine understanding , and rowling it self in a Circulation , began to work upon the nearest darkness , and having prevailed upon it , and sunk it down towards the Centre , and there sprung forth the second day , and there was seen the second mansion of light , or the second Heaven , comprizing all the airy Region , in whose higher Region are so many Torches kindled and scattered : In the lower are seated the seven wandering Stars according to their order , that they might , as so many Presidents and Rulers , give orders by their light , motion and influence to the subjacent Nature . 27. And least any thing should be defective in this great work , already drawn out in the mind of God , the same Spirit by his glittering and fiery sword beat off the banded darkness , and that shade that lay under him , and thrust it down into the Centre of the Abyss , so the lowest part of the Heavens was enlightened , which we rightly term Air , or the lowest Heavens : Then was the third day . But the darkness which at first did overcast the whole face of the Abyss , being thrust down by the supervening light into the lowest Region , was so thickened by reason of the straitness of the room , and the binding force of the Cold , that it passed into a huge mass of a watry Nature , the Kernel and Centre of the whole workmanship , as it were a dale and heap of darkness , being poiz'd in the middest of the waters , and bound up of the dregs and thick matter of the Abyss , into a firm and dark body of earth . After this , upon the driving of the Spirit , the waters fled from the surface of the earth , casting themselves about the borders of it , and there appeared drie land , that it might produce almost an infinite number of several sorts of Plants , and receive as guests so many kinds of creatures , especially Man the lord of all , and provide to them food , and to man a plentifull sufficiency of all conveniencies . The Earth therefore and the Water made one Globe , by reason of whose thickness , the shadow , the image of the dark Abyss , doth continually beset the whole Region of the Air bordering upon it , and opposite to the Sun , for it shuns and flies the assayling light , and so in the assault is upon a continual retreat . 28. That Light , which upon the conquest and destruction of the darkness , had seized upon and spread it self upon the parts of the Abyss , it seemed best to the great Creatour to contract into that most resplendent and illustrious for quantity and quality , for bigness and beauty , that Globe of the Sun , that as the Light was more narrowly pent , so it might be more efficaciously powerfull , and might dart its beams with more vigour , as also that the created Light , the nearest approching nature to the divine glory , proceeding from an uncreated unity , might through its unity be poured out upon the creatures . 29. From this glorious lamp of the world do all the other bodies borrow light ; for that dark shade which we sensibly perceive in the Globe of the Moon , by reason of the neighbouring earth , and the extension of her shadow , we may credibly guess the like to be in the other globous bodies , though not perceivable by reason of their distance . Indeed the prime and most principal nature of sensibles , the fountain of light , ought to be one , from which these things below might receive the breath of life . Whence is that true saying of the Philosopher , The Sun and man beget man . 30. It was not an improbable assertion of some of the Philosophers , That the soul of the World was in the Sun , and the Sun in the Centre of the whole . For the consideration of equity and nature seem to require , that the body of the Sun should have an equal distance from the fountain and rise of created Light , to wit , the Empyrean Heaven , and from the dark Centre the Earth , which are the extreams of the whole Fabrick , whereby this lamp of the world , as a middle Nature and Joyner of both Extreams , might have its scite in the middle , that it may the more commodiously receive the rich treasuries of all powers from the chief Spring , and upon a like distance convey them to things below . 31. Before the Contraction of this light into the body of the Sun , the earth spent an idle time in its solitude , looking for a male , that being impregnated by his copulation , it might bring forth all sorts of creatures , for as yet it had been delivered onely of abortives and Embryoes , to wit , of Vegetables onely . For the weak and faint heat of that scattered light , could not get the conquest of that moist and cold matter , nor put forth its virtue in any higher actings . 32. From the light therefore the Elements , as well as the first matter , had their information , and so attained a joynt nature of light , and by kindred a fast friendship betwixt themselves , not according to the vulgar opinion , an hatred and quarrel ; they embrace each the other with a common bond of friendship , that they may joyn themselves to the making up of several mixed bodies , according to their several kinds . But the light of the Sun being of a far greater power than this former , is the Form of all forms , or the Universal form which doth convey all natural forms in the work of generation , into the disposed matter and seeds of things . For every particular nature hath within it a spark of light , whose beams do in a secret māner attend with an active & motive power . 33. It was necessary that the entire portion of the first matter , allotted to this lower Region , as well as the Elements who did flow from it , should be seasoned from the beginning with a light tincture of that first Light , whereby they might be the better fitted to receive that greater and more powerfull light in the information of mixt bodies . So fire with fire , water with water , light with light being homogeneous bodies , have a perfect union . 34. From the sight & efficacy of the Sun , we may inferre that he is in the stead of an heart to the Universe , for from him is life derived to all parts , for light is the Chariot of life , yea , the fountain and next cause , and the souls of creatures are the beams of that heavenly light , which do breath life into them , exempting onely the soul of man , which is a ray of the Super-celestial and uncreated Light . 35. God hath imprinted in the Sun a threefold image of his Divinity , the first in his unity , for Nature cannot away with a multiplicity of Suns , no more than the Deity can with a plurality of Gods , that so one may be the spring of all . Secondly , in its Trinity , or his threefold office . For the Sun , as Gods Vicegerent , doth dispense all the benefits of Nature by light , motion , and heat : from hence is life , which is the supream and most accomplisht act of Nature in this world , beyond which cannot go , unless backward . But from Light and Motion issues heat , as the third in the Trinity proceeds from the first and the second Person . Lastly God , who is the Eternal Light , Infinite , Incomprehensible , could express and demonstrate himself to the world onely by light . Let none therefore wonder , why the Eternal Sun did beautifie that most excellent draught of himself , which was his own making , that heavenly Sun with so great endowments , for in him hath he pitcht his pavilion . 36. The Sun is a transparent Mirrour of the Divine Glory , which being seated above the sense & strength of material creatures , did frame this glass , by whose resplendency the beams of his Eternal Light might be communicated by reflection to all his works , and so should by this reflection be rendered discernable . For it is beyond the capacity of any mortal to have any immediate view of that Divine Light . This is the Royal eye of the Divinity which doth conferre by his presence , life , and liberty to his suppliants . 37. The last work of this Great Worker , and as it were the corolary and shutting of all , man enters 〈◊〉 Summary of the Worlds Fabrick , 〈◊〉 small draught of the Divine Nature . The Creatour deferred his making to a part of the sixth Light , ●nd the last of all his working , that the rich Furniture of Nature , and ●ll endowments of things both above ●nd below , might bring their confluence to the humane nature as to another Pandora . Thus the things of the world being ordered , man wanted onely to be annexed as the perfection of all ; whereby nature , being now strengthened by a various light , might bring into his perfect temperature more refined Elements , and that there might be the best Clay for the forming of so exquisite a Vessel . Yea , the lower Globe and the inhabitants of it did require such a Governour , lest otherwise they might refuse his Rule . 38 Upon the sixth day from the Creation , the third day of the Suns rising , did man rise out of the Earth : by the time of his production , and the number of the days is shadowed forth a great mysterie . For as upon the fourth day of the Creation the whole light of the Heaven was gathered into the single bodie of the Sun , and on the third day from the making of the Sun , which was the sixth day from the beginning of the Creation , the Clay of the Earth received the breath of life , and was formed into a living man the image of God : So on the fourth Millenary day from the beginning of the world the uncreated Sun , viz. the Divine Nature , infinite and never before comprehended within any bounds , was willing to be comprized , and in a manner shut into the cage of an humane bodie . Upon the third day or millenarie ( for a thousand years with God are but as one day ) after the first rising of that Sun , and about the end of the sixth day , to wit , of the millenarie from the Creation , shall fall out the glorious Resurrection of the Humane Nature in the second coming of that supream Judge , which was also praesignified to us by his blessed Resurrection on the third day . So did the Prophet in his Genesis roul up the secret age and destinie of the world . 39 Although the Almightie , according to his pleasure , created the World , yet could have brought it out of darkness into light ( if his will had so been ) in a moment , and by a beck : for he said , and it was so . Yet the order of Creation of principles , and successively of the natures according to their times , was set in the mind of God , which order , rather than the work it self of Creation , that sacred Philosopher seems to describe in his Genesis . 40 There seems to have been in the beginning a threefold way of the information of the first matter . For in what portion of the matter there was an irrational lightsom form , and without proportion above the rest , as in the Empyrean heaven , where the light first seized upon the matter , then the form having as it were an infinite virtue , did swallow up its matter , and translated it into a nature almost spiritual and free from any accident . 41 But where the virtues of the form and matter did meet in an equal poyz and a just equallitie , according to which , the aetherial heaven , and the celestial bodies are informed , there the action of the light , whose force in acting is of greatest power , did proceed so far , that it did rescue its matter from all original blemishes , as also from the loathsom infection of corruption after a wonderfull sort , by illumination and attenuation , and this is to be accounted as a truly perfect information . 42 The third way of informing the matter is , in which a weaker form remains , as it often happens , though after divers ways in this our Elementarie region , in which the appetite of the matter , which is an evidence of weakness and imperfection , luxuriating , and lavishly springing in its basis and root , cannot be sufficiently satisfied , by the reason of its remotion and distance from its former principle , neither can this weakness be cured . Hence the matter not being fully informed according to its desire , languisheth under the desire of a new form , which having attained , it doth bring to it , as to its husband , the dowrie , a large wardrobe of corruption and faults . This sullen , perverse wrangling and inconstant matter , doth always burn for new beds , greedily wooing all forms which it longs for if absent , hates , if present . 43 By which it is evident , that the leaven of alteration and corruption , and at length the fatal venom of death do happen , not from the repugnancie of qualities , but from an infected Matrix , and from the menstruous poyson of a dark matter , and this causeth it so to fall out both in elements and in the mixt bodies of this lower region : because the form weakned and insufficient by its defilement and imperfection , and being not of a just poiz and assize , could not purge it out in its first and radical union . This is confirmed by holy Writ , in which we may observe our first Parent was not created according to his matter immortal , but that he might be guarded from the tincture and corruption of the matter , and therefore God set in Paradise a Tree abounding with the fruit of Life which he might make use of as his assertour & guardian from the frailty of his matter , and the bondage of death , from the presence and use of this he was sequestrated after his fatal fall , and final sentence . 44 Two there were therefore first principles of Nature , before which were none , after which all , to wit the first matter , and its universal form , by the copulation of which issued the Elements as second principles , which are nothing else but the first matter diversly informed ; out of the mixture of this is made the second matter , which is the nearest subject of accidents , and doth receive the various turns of Generation and Corruption . These are the degrees , this the order of the Principles of Nature . 45. Those who annex to the Matter and Form , a third Principle , viz. Privation , do blast Nature with a Calumnie , far from whose purpose it is to admit a Principle that shall go counter to her intention , but her end in Generation being to obtain a Form , to which Privation is adverse , certainly this cannot be part of Natures aim : They had spoken more to the purpose , if they had made Love a principle of Nature , for the matter being widowed in its form , covets eagerly the embracing of a new . But Privation is the meer absence of a form , upon which ground the honourable title of being a principle of Nature , is no way due to it , but rather to Love , which is a mediatour betwixt that which desires , and that which is desired , betwixt what is beautifull , and what is deformed , betwixt matter and form . 46. Corruption is far nearer than Privation to the principle of Generation , since that is a motion disposing the matter to generation by successive degrees of alteration ; but Privation acts nothing , is of no work in generation , but Corruption doth both promove and prepare the matter , that it may be put in a capacity of receiving the form , and as it were a mediatrix , doth act Pander-like , that the matter may the more easily get a satisfaction for its lust , and by his help may the sooner obtain the copulation of a form : Corruption therefore is the instrumental and necessary cause of Generation . But Privation is nothing else but a meer vacancy of an active and formal principle : and darkness was upon the face of the depths , to wit , of the uninformed and dark matter . 47. The harmony of the Universe consists in the diverse and gradual information of the matter . For from the poized mixture of the first matter and its form , flows both the difference of the Elements , and of the Region of the world , which is briefly , but truly set out by Hermes , when he said , That whatsoever is below , hath an assimulation with somewhat above . For things above and below , were made of the same matter and form , differencing onely in respect of their mixture , scite and perfection , in which the distinction of the parts of the world , and the latitude of all Natures , are handled . 48. We must believe that the first matter , after it had received information from the light , and was distinguished by it into several things , did go wholly out of it self , and was transmitted into the Elements , and that which was compounded by them , and was wholly exhausted in the consummation of the work of the Universe , so that those things which were closed in her , being brought forth , and exposed to view , she began wholly to lie hid in them , and we must acknowledge it is not to be found in a separation from them . 49. Nature hath left us a shadow of that ancient confused Mass , or first matter in drie water , not wetting , which rising out of those impostumes of the earth or Lakes , doth spring forth big with a manifold seed , being also volatile by reason of its lightness through its heat , from which being coupled with its male , he that can take out and separate , and joyn again ingeniously the intrinsecal Elements , he may well boast that he hath gained the most precious secret of Art and Nature ; yea , a Compendium or brief of the Heavenly Essence . 50. He that searcheth for the simple elements of bodies , separated from all mixture , takes a labour in vain , for they are unknown to the most piercing judgements of men , for our common elements are not the simple element , yea , they are inseparably mixed one with another . The Earth , Water , and Air , may be more truly called the Parts that perfect and compleat the Universe , rather than Elements , yet they may be rightly termed the Matrix's of them . 51. The bodies of Earth , Water , and Air , which are sensibly distinguished by their sphears , are different from the elements which Nature maketh use of in the work of Generation , and which make up mixt bodies , for these in their mixture in respect of their thinness , are not discernable , but are barr'd from the senses , until they conjoyn in a condensed matter and body . There never hath a creature been , Whose principles were to be seen : But those things which fill up the inferiour Globe of the Universe , as too thick , impure , and indigested , are debarred from the right of perfect generation , for they are rather the shadows and figures of elements , than true Elements . 52. Those Elements which forming Nature makes use of in her mixtions , and in making bodies , although they are not to be found out before mixtion , yet in the finished work , and in the compleatly mixed body , because their parts have a correspondence proportionable with the parts of the world , and have a kind of Analogie with them , we may call them by the same names , the more solid parts , Earth ; the moister , Water ; the more spiritual , Air ; the inborn heat , Nature's fire ; the hidden and essential virtues ; a man may safely term Heavenly and Astral Natures , or the Quint-Essence , and so every mixed body may by this Analogie triumph in the title of Micro-cosme . 53. He that did appoint the first Elements for the generation of bodies , alone knows how out of them to make all particulars , and to resolve them , being made , into them again . 54. Let not them therefore refuse the Light , who working about the Elements of Nature , either in the production of some body from them , or the resolution of some into them , create their own trouble , since these Elements are onely subject to the dominion of Nature , and delivered to her onely from their beginning , altogether unknown to all our art , and not compassible by our endeavours . 55. The Element of Nature may be termed the most simple portion of the first matter , distinguished by its peculiar difference and qualities , constituting a part of the essence in the material composition of mixt bodies . 56. By the Elements of Nature , are denoted the material principles , of which some have a greater purity and perfection than others , according to the greater Power and Virtue of that form that gives the compleatment . They are for the most part distinguished according to their rarity or density , so that those that are more thin , and approch nearer to a spiritual substance , are therefore the more pure and light , and so are the more fit for motion and action . 57. Upon this ground it was that reverend Antiquity did seign , that the whole Empire of the world was divided between the three Brothers , the Sons of Saturn as coheirs , because it acknowledged onely three Elementary Natures , or rather three parts of the Universe . For by Jupiter , the Omnipotent , who shared heaven as his portion , armed with his treble-darted Thunder-bolt , superiour to the rest of the brothers , what did those professours of mysteries understand , but that the Heavens , being the Region of heavenly bodies , do assume a priviledge of Sovereignty over these inferiour beings . But they placed Juno , wife to Jupiter , to praeside over the lowest Region of the Heaven , or our Air , because this Region troubled with vapours , being moist and cold is as it were in a manner defiled and impure , and nearest approaching to a female temperament , as also because it is subjected to the orders of the higher Regions , receive their effects , and communicates them to us , twisting it self with more condensed natures , and stooping them to the bent of Heaven . But because male and female differ onely in sex , not in kind , therefore would they not have the Air , or the lower Heaven to be distinct in its essence and kind , as another Element from the higher Heaven , but onely diversified in place and by accidents . To Neptune the god of the Sea , they attributed a dominion over the waters . By Pluto , the lord of the lower parts , abounding in wealth , they denoted the Globe of the Earth replenished with riches , with the desire of which the minds of men being inflamed , are bitterly tormented . So that those wise men admitted of three parts of the Universe , or if you please , of three Elements , because under the Nature of Heaven they comprized the name of Fire , and therefore did they draw Jupiter armed with his Thunder . 58. We are Schollars to experience in this , that all the bodies of mixt beings , have their analysis and resolution into drie and moist , and that all the excrements of creatures , are terminated by the same differences ; from whence it is clearly evident , that their bodies are made up onely of two sensible Elements , in which notwithstanding the other are virtually and effectually . But Air , or the Element of the lower Heaven , is not the object of our sense , because in respect of us it is a kind of spiritual being . The fire of Nature , because it is the formal principle , cannot be wrought to any separation or comprehension by any destruction by way of resolution , nor by any art or artifice of man . For the nature of Forms is not subjected to the censure of the Senses , because of its spiritual being . 59. The Earth is the thickest body of the Universe , therefore is it accounted the heaviest and the centre of it , we must assert its nature contrary to the received opinion , to be accidentally drie , because it doth retain most of the close and dark nature of the first matter , but a shade and darkness are the coverts of cold , from whence they flie the light , and are diametrically opposite to it , but the Earth , in respect of its extream density , is the mother of shade and darkness , hardly passable by light and heat , therefore roughly knit by an heightened cold . And for this reason black choller is to be esteemed the coldest humour of all , because it is under the power of the Earth , the Earth under Saturns , who is accounted the Authour of a cold and melancholick temperature . Further , those things that are ingendered in the bowels of the Earth , of the substance of the Earth , as Marble and Stones are of a cold nature , although we must otherwise conceive of mettals , because they are rather of an airy nature , and have in them sparkles of the Fire of Nature , and a spirit of Sulphur congealing their moist and cold matter . Yet Mercurie surpassing the rest in moisture and cold , is beholding to the Earth for his coldness , and to the Water for his moisture . It is otherwise with those things that are produced in the Sea , as in Amber and Coral , and many other things that have their beings from the Sea and fresh Waters , which as it is apparent , are of a hot temper , so that we have this instruction both from reason and experience , that the greatest coldness is to be attributed to the Earth , not to the Water . 60. But driness doth agree to the Earth accidentally onely , and in a remiss degree ; for it was created in the middest of the Waters , and the order of beings required , that in respect of its gravity , being sunk in the Waters , it should never separate from them ; but the Creatour using his Prerogative , having removed the Waters , gave to it an open surface , that so there might be room made both for the creation of mixed Beings , and for their habitation . The Earth therefore was enfranchiz'd from its natural yoke of bondage and subjection to the Waters , not by any order of Nature , but by a priviledge of favour , that so having its face wipt , it might lift up a dry visage to the view of the Heavens , and might partake of the welcome light of the world . 61. Every cold and drie is averse from the faculty of Generation , unless it be helped out by some eternal helps ; therefore it was the will of the Supream Authour of Nature , to heat the cold womb of the Earth with an heavenly fire , and adjoyned to the drie globe of the Earth the moist nature of Water , that so by the mixture of two generative causes , moist , and hot , the sterility of the Earth might be helped , and that by the mediation of the concourse and mixture of all the Elements , the Earth might be made a natural Vessel for fruitfull Generation . Therefore all Elements , and all qualities are in the Earth . 62. The body of the Earth was rightly created by the great God of a spongeous nature , that so there might be a receptacle for Air , Showers , and heavenly Influences , and also that the moist vapours being expelled by the force of inward heat , from the Centre to the Superficies , through the porous passages of the Earth , might by a mean putrefaction corrupt the seeds of things , and so prepare for generation ; these being thus disposed , receive that enlivening and heavenly heat . For Nature hath sunk in the depths a magnetick love , by the actings of which they draw down , and suck out the efficacy and virtue of things above , which do increase the strength of the information , and hasten the sweetness of vital Air . 63. The heat that comes from the inwards of the Earth , is moist and impure , and doth corrupt by reason of the tainted mixture of Earth and Water ; But the most pure and heavenly doth generate by excitation , dilatation , and furthering the inbred heat to life , even that inbred heat which is hidden in the seeds of things , and as Natures secret closed in their centre . But because both these heats are of the same kind , they have a joynt and amicable operation in the act of generation , and are inseparably united , until they are brought forth to life and large vegetation . 64. Water is of a middle nature , betwixt what is thick and what is of a thin nature , betwixt the Earth and the Air ; Natures menstruum , a volatile body , flying and not enduring fire , drawn forth by a moderate heat into a vapour , assuming multiplyed shapes , more unstable than Proteus . 65. The moist Element is Mercurie , which sometimes assuming the nature of a bodie , sometimes of a spirit , doth attract to himself by his revolutions , the virtues of superiour and inferiour Beings , and as it were receiving their instructions , doth trade in commerce as their agent or factor , amongst the remotest natures of the Universe , neither will he leave his trafficquing till all the Elements of the corruptible Nature receive their fixation and purgation by fire , and there issue upon it an Universal Sabbath . 66. Water , being the nearest in nature to the first matter , doth easily receive her impress . The Chaos , the ancient Parent of all things , was a kind of subtile and dark vapour , a kind of a moist dark substance , like a thin smoak , from whose most subtile part the Heavens are drawn forth into order , which a three-fold difference divides into a three-fold province ; to wit , the Supream , which is the noblest , the middle which assumes the second place of dignity and honour , the lowest is inferiour to the other two both in scite and honour . The thicker substance of the matter went to the making of that watry heap , which is a middle nature . The thickest part , which is as it were the dregs of the whole Mass sate down to the bottom , and was setled for the globe of the Earth . The extremities of this artifice , to wit , the Heaven and the Earth , did recede more from the first state of their matter , and from their ancient shape ; the Heaven in regard of its great rarity and levity , the Earth in respect of its great density and gravity . But the Water , which was a mean betwixt them , continued a nature more like the first formless Abyss from whence it proceeds , so that with ease it turns it self by rarefaction into smoak or vapour , which is the image of the ancient Hyle , or first Matter . 67. Moisture is more proper to Water than Coldness , because Water is of a greater rarity , and more lightsom than Earth , but those things which communicate most of light are farthest off from cold ; the mor●rarity there is in any thing , the nearer vicinity there is to light . Wate● retained the symbole of moisture from the first matter the Abyss , as the Earth coldness . For the Architect Spirit of the World divided the more thick parts into those two nearly-allied Natures . 68. Coldness wooes Driness , and invests it self with it where it is vigorously predominant by the constriction of moist beings , and by the desiccation of them , as is evident in Snow , Ice , and Hayl . For it is the work of Nature to bind and drie the Water , than which nothing is more humid by the proper instrument of Cold ; yea , the principal and common subject of Heat and Cold , is humidity , by both which it is so strongly assailed , till it be conquered : from whence it falls out , that in Autumn so many drie leaves fall at the first cold , that the stalks of feeble Plants upon the strength of Winter , in the height of Drought , are void of moisture , and drie away : The cold penetrating doth so scorch , and makes so furious an assult upon the vital humours : hence proceeds flaggy and withered age , at length death comes and cuts down all with his well-set sickle , and sweeps you into his general Granary . How then can any one conceive Cold to be friendly to Moisture , and to be its inherent property ? Since Nature suffers not the Elements to act against each other , lest they should destroy and oppose each the others powers , but an intense Cold quickly would bring under a remiss and weak moisture , and would swallow it up all by a violent constriction : so that by this means one of the Elements being lost , there would necessarily follow an imperfection in the work of the rest , and a deficiency in the generation of all things . It is therefore not suitable to the Law of Nature , to invest Water with the property of being cold in the highest degree . 69. Out of these solider Natures of Earth and Water , doth Nature extract her Elements , by which she compacts Vessels and corporeal Organs : for out of the commixture of both is made a clay , which is the next matter of things in generation : for it is in stead of the Chaos , In which virtually and confusedly are all Elements . Out of this clay was the first Father of mankind created , and after all Generation issued from it . In the Generation of creatures , is a clay made of the seed and the menstruum , from whence proceeds the living Creature . In the production of Vegetables , the seeds do first fall into a subtile clay by putrefaction , and then are wrought up to a vegetable body . In the generation of Mettals , there comes forth a clay from the perfect mixture of Sulphur and Mercury , and their resolution in a fat Water , by which means the mettallick bodies are indurated by a long decoction . In the Philosophical resolving of mettals , and in the creation of that Philosophical Secret , first is brought forth a clay out of the seed of both parents purged and mixed . 70. Water is the base and root of all moistures , yea , it is moisture it self : from which all moist things receive their denomination , therefore Water may be rightly defined the Fountain of the moist Element , or the Spring of moisture , whose property it is to wet by its liquour . But those things are termed humid , which do in themselves according to a less or greater degree , contain a moisture , or a watry liquor . Moisture is receivable of all qualities , so bloud and yellow choler are humours , endued with their own heat , although they have their foundation in the Element of Water . Aqua-fortis and the like are empowered with a burning and a fiery nature . The burning Water , and many other essences which are extracted from oyls and water , do abound in heat , although the root of them , which is Water , be cold , because Nature doth first imprint in a moist elemēt various resemblances and signatures of its powers , and doth in it en-root and infuse its principal and choice qualities . Moisture is the first subject of Nature , upon which her prime care is bestowed , her first charge layed out , by whose liquour it doth dilute and mingle various colours , and indelible tinctures : To it first do the spiritual qualities communicate themselves , in it first do they take up their being and actings . 71. The lower Waters being divided into two , do occupy a double seat , for one part of them brimming the Earth , doth lean on it as it were as its proper Base , and with the Earth makes but one Globe : the other part flying upward , doth range up and down the Region of the neighbour Air , and there making to it self many masqued fancies of bodies , and various figures of several phantasms doth reave hither and thither , over-hanging the lower Region . 72. Always there is a great part of the Waters that keep above , and being driven to and fro by the Caroach of the Wind , doth post over divers parts of the Air , which was in this manner ordered from the Day of the Creation , by the enacting of the Wisdom of GOD , that so the uncumbered and plain face of the Earth , might be unmasked and fited for the generation of things . For the Channels of the Sea and Rivers were not sufficient to receive the whole Waters , but if all should break the confining Bars of the Heavens , and come tumbling down , it would not onely cover the plain face of the Earth , but it may be , overtop the highest Mountains . Such an enloosening of the Cataracts of Heaven , we may guess , did occasion the old Cataclysm or Deluge . 73. Water is not onely sublimated into a vapour by heat alone , neither is it onely bound up in a cloud by cold , but to both the virtues of the Sun and the Stars do contribute their aids , not onely by multiplying the vigours of the Elements , but also by a kind of Magnetick virtue , attracting and retaining a moisture much or less , according to their different position , and the diverse figure of Heaven : from whence we observe the various ordering of years and times ; for indeed that Mass of Waters is not kept in , so poized onely by the solidation of Cold or the Air , but by the powerfull order and regiment of superiour bodies . 74. Lest there might seem to Divine Justice a want of judgements for the execution of his wrath , he made that Ocean which is poized over our heads , to be volatile or flying , and withal brought into his Armoury those fiery darts , his Thunder-bolts , that so the presumptuous sinners that cannot be won by love , might be wrought about by fear . 75. They are much out of the way , who do attribute to Air moisture in the highest degree , upon this ground , because it is easily kept in within the bounds of another , but hardly within its own ; for this is the property of light and liquid bodies , not of moist , and so doth better agree with fire and Heaven , which natures are more rarified , than with Water and Air : for bodies that are rarified , because they of their own will flow every where , cannot be comprized within their own bounds , and therefore stand in need of another . Onely firm and solid bodies are kept in within their own compass and superficies , which cannot be done by those things that are of a subtile nature , because by reason of their thinness they melt and are fluid , and so less consistent . From whence this flows that the Air is a body of greater rarity , but not of greater humidity . 76. The Air from it self hath no quality intense and in the highest degree , but sometimes hath them upon loan else-where . The nature of Air is a middle nature betwixt things below and above , and so doth with ease assume the qualities of those that border upon it , from whence it happens that its inferiour Region , according to the diversity of times , hath a variety of temper , which inconstancy is occasioned by the changes of the neighbouring and thicker bodies of Water and Earth , whose state is easily altered by heat and cold . 77. The whole Air is the Heaven , the floor of the World , Natures sieve , through which the virtues and influences of other bodies are transmitted : a middle nature it is that knits all the scattered natures of the Universe together : a most thin smoak kindled by the fire of Heaven , into a light , as it were an immortal flame : the subject of light , and shade of day and night , impatient of vacuity : the principal transparent : the easiest receiver of almost all qualities and effects , yet the constant retainer of none : a borderer upon the spiritual nature , therefore in the Tracts concerning the Mysteries of Philosophers , it is called by the name of a Spirit . 78. The lower Region of the Air is like unto the neck or higher part of an Alembick , for through it the Vapours climbing up , and being brought to the top , receive their condensation from Cold , and being resolved into water , fall down by reason of their own weight . So Nature through continued distillations by sublimation of the Water , by cohobation , or by often drawing off the liquour being often poured on , the body doth rectifie and abound it . In these operations of Nature , the Earth is the vessel receiving . Therefore the Region of the Air that is nearer to us , being bounded by the Region of Clouds , as by a vaulted Chamber , is of a greater thickness and impurity than those Regions above . 79. The middle Region of the Air is not that , in which is the gathering of the Clouds , from whence are Lightenings and Thunders , which is onely the higher part of the lower Region , and the border of it : but that which is above the Clouds is to be stiled The Middle Region , whither the watry Being , by reason of its gravity , cannot reach , yet whither sulphureous exhalations , disburthened of the load of their Vapours , do climb up , and there by a motion , either of their own , or anothers , being kindled , burn . Such are the flaming Meteors of divers sorts , which are viewed in the middle Region , whence we may guess , that it abounds with a hot and moist , though not a watry , yet a fat Being , which is the food of fire . In this Region is much peace and a good temperature , because it is not hurryed with the tempests of any wind , and onely the lighter excrements of the inferiour Nature are sucked up hither . 80. The higher Region near the Moon is all airy , not fiery , as it hath been taken up , though falsely , in the Schools . There is the peaceable habitation of the purest Air , and as it borders upon the Heavenly Region , so it approcheth it in nature , for it is not defiled with the least ●mut of the lower Abyss . There is a temperature in the highest , a purity but little inferiour to that of the neighbouring Heaven . In this place to fancy a sphear of fire , is the shame of a Philosopher , which breaking the Laws of Nature , would have long ere this ruined the Fabrick of the Universe . 81. The Fire , as a fourth Element of Nature , was placed in the highest Region of the Air , as in its proper sphear , by the chief Philosophers , being led by an argument , from order and by conjecture , rather than truth . For let no man fancy any other fire of Nature than the celestial Light , therefore the blessed Philosopher in his Genesis , makes no mention of fire , because he had before told of the creation of the Light upon the first day , which is the genuine fire of Nature , and truly he would else not have omitted Fire , if it had been a principle of Nature , having specified Earth , Water , and the Fowls of the Heavens . 82. Let not any therefore fancy , unless sleeping , a Region of Fire burning next the Moon , for the whole Air would not be able to bear so great an abundance of intense fire , but it had long ago fed upon , and ruined the whole Fabrick of the World , for whatsoever it falls upon it feeds upon and devours , being the designed ruin of the World and Nature . 83. Such a Devourer of Nature is not lodged as an Element of Nature , neither above the Air , nor below the Earth . Onely he doth tyrannize in the kingdom of Nature , either in the height of the Air , or the depths of the Earth , or else being kindled , upon the superficies of the Earth . Therefore Lullius , a man of a raised wit , did justly account it amongst the Gyants and Tyrants of the World . It may also be termed to be an Enemy to Nature , because whatsoever is destructive to Nature , is an adversary of Nature . 84. Our common Fire is partly natural , partly artificial . It may be man borrowed it for the accommodation of life , and for his necessity , from the Celestial , by an unition of the beams of it , and a multiplication of its vigour , or else by attrition or the collision of two bodies , the Spirit of God suggesting the project to man . 85. The Sovereign Creatour of all things , did place the fiery spirit of a kindly heat in the Globe of the Sun to inspire light , and an enlivening heat to the rest of the bodies in the Universe , wherefore many have thought him to be the heart of the whole Fabrick , for from him springs the principle of all generation and life . He that searcheth for any other Element of fire in the world , doth shut his own eyes against the Sun . 86. The source therefore of the Fire of Nature , is seated in the Sun , whose heat is always of an equality , and temperate in it self , though it be felt by us either greater or less , according to his appropinquation or distance , or according to his direct or oblique beams , or according to the scituation or nature of places . The Sun hath been elevated by most Philosophers , as the Soul of the World , breathing in motion , and a faculty of generation to Nature . 87. The Sun is not the Eye of the World , as some Ancients termed it , but is the Eye of the Creatour of the World , by which he doth sensibly view his sensible creatures , by which he conveys to them the sweetly-affecting beams of his love , by which he renders himself viewable to them : For scarcely could a sensible Nature have comprehended an insensible Creatour , therefore he formed for himself , and us so noble a body roab'd in his own glory , whose rays , that nearest approach Divinity , are Spirit and Life . 88. From that universal Principle of life , all the in-bred heat of Elements or mixed Beings is derived , which hath gotten to be called by the name of Fire , for wheresoever a free heat , a natural motion or life lodges , there Nature hath hidden Fire , as the principle of them , and the first mover of the Elements , by which the sensible Elements , or the Portions of the World are elementated , and receive their animations , yet doth it cleave close to the womb of the Earth , being bound up by the Earths density and coldness , exciting an Antiperistasis . 89. That Fire of Nature which is seated in mixt bodies , hath chosen the radical moisture , as its proper seat , the principal residence of which is in the heart ( although it be diffused through all the parts of the body ) as in the prime organ of life , and the centre of this little world , whence that Prince of Nature , as commanding from its Castle , doth move concordantly all the faculties , and the rest of the organs , and doth in-breathe life to the humours of the mixed Being , to the spirits , and finally to the whole Elementary Mass . And being the Sun , and Vicegerent of the Sun doth act all in this little , that the Sun doth in that large World . 90. As the Sun , being in the middest of the rest of the Planets , doth enlighten them with his light , replenish them with his influential virtues , beget an harmony of life by his enlivening spirit , so doth the solar spirit in the middle of the Elementary Nature , giveth it an influential light , and gathers the Elements together in the work of Generation and doth unite and enliven them . 91. The first Agent in the World is the Fire of Nature , which being seated in the Globe of the Sun , doth diffuse that vivifical heat by means of his rays , through all the dominions of Nature , working in the seeds a power of activity , and setling in them the principle of motion and action , at the removal of which all motion ceaseth , and also the faculty of life and action . 92. The heat of Nature , and the light of Nature , are really one and the same , for they have a continual and uniform effluence from the same Fountain , i. the Sun , but are distinguished by their office , for the heat is to penetrate into the most inward parts of Nature , but light is to manifest , and open the outward parts : the office of heat is to move the occult Natures of things , that of light , to set before the eyes sensible accidents : both of these is wrought by the rays of the Sun . The Sun therefore is the first Organ of Nature , by whose approach or distance , all the operations of Nature are variously governed , intended , or remitted , by means of light and heat . 93. The second universal Agent is that same light ; not so immediately issuing from the Fountain , but reflected from solid bodies , inlightened by it as the heavenly , yea , the Earth it self : for the light of the Sun beating upon those bodies , gives a motion to their dispositions and faculties , and alters them , and diffuseth their several and different virtues by the reflection of his rays , through the whole frame of Heaven and of our Air : for by those rays , as by so many conveyances , are the various effects of several bodies dispersed every where for the benefit and harmony of Nature , which are called by us Influences . These are the true and first Elements of Nature , which because they are spiritual , do communicate themselves to us under some airy , or also some watry Nature , to whose good act , as to the roots of the Elements , we are beholding for the gift of every birth , and of all life . 94. Love , styled by Plato the Eldest of the gods , was breath'd into nature , begotten by the Divine Spirit , and hath the place of a Genius in her dispositions . In the first Division of the World , betwixt the first brothers , she gave the judgement for the partitions of their families , and after had alwayes the Praefecture in Generation . 95. The God of Nature did fix the first bond of Love in the things of Nature , between the first Matter and the universal Form , the Heaven and the Earth , Light and Darkness , Plenty and Poverty , Beauty and Deformity . The second degree of Love from the first couple , which is as it were the loving embraces of the Parents , issued into the Elements , which having a fraternal tye to bind them , have divided betwixt them the whole right of Nature . The third and last degree , is compleated in mixed bodies , which excites them by the in-born and in-bred sparkles of love , to a propagation and multiplication of their like . The Divine Love hath appointed this treble Love-knot , as a kind of Magical tye , that it might deliver it self by traduction into all and every part of his workmanship . Love is the Base of the Universe , the Cube of Nature , and the fastening bond of things above and below . 96. Let those avaunt therefore , who do attribute the concordant motions of Nature to Discord ; for Nature is peaceable and pleasant in all her workings , yea , she is delightfully tickled in her actings . The very Elements of things in their coition are wholly lost in love , that they may knit themselves together by their mutual embraces , and of many be made one . 97. Let the Academies stand up , and tell us how the first Matter can be the first subject of contraries , and how Love can lye amongst the brawlings and jarres of Enmity ! or that eager appetite , which the Prince of Philosophers acknowledgeth residing in the heart of this Matter , whereby it doth as earnestly lust for its form , as a man for a woman ? Will not those enemies , constituting the seeds of Beings and the mixt bodies , by their eternal food , at length force Love and Concord to yield to their ruine . 98. They that placed a lust between the Matter and the Form , and yet an hatred and repugnancy in the Matter it self , and in the Elements , in making these contraries , have made themselves so : for according to the dictates of their School , the Soul in all things generated ( onely man excepted ) is brought forth out of the power and privy virtue of the Matter : But how can this be without love ? If the Matter radically doth lye under the dissentions of contraries , must not the Form , which springs from her very root , feel the same portion ? Nay , would it not be stifled by them in its first birth and cradle ? What man therefore that stood right in his wits , would acknowledge the rule of these bandetties , to be chief in the nuptials of Love and Nature , in the very juncture of the mixture of the Elements , and of the information of the Matter ? Yea , who would expect an uniform , and not a monstrous issue from the heterogeneous seed of opposite parents ? 99. Let therefore the Philosopher surcease to place the cause of the alteration of Elements , of the corruption and failing of mixt beings in the repugnancy of the Elements , but rather lay the fault upon the penurious weakness of the first matter . For in the first Chaos . 'Twixt moist and drie there was no battel fought , Nor any enmitie 'twixt cold and hot . It is indeed the Vulgar conceit that there was , whereas onely two , no way contrary , of those four qualities , to wit , Cold and Moisture , agreed to the female , & the matter , and were in it : The other two , which are Heat and Drought , which are masculine and formal qualities , came forth out of the part of the informing light . And the Earth was not called Drie Land before the drawing off the Waters , and the coming on of the light Being , which was first moist and covered with Waters . 100. Therefore certainly reason it self doth evidence , that those four qualities , which by the Vulgar are accounted repugnant , are not extant in the first matter , unless after information . And lest she might endure some contrariety in its solitude , she had other diseases , to wit , Darkness , Confusion , Deformity , Coldness , & an indigested Moisture , with an impotency , which are all evidences of a diseas'd and languishing body : Therefore being infected from its creation with that corruption , it derived it down to its posterity , lodged in this lowest and weakest Region of the elements . Therefore it is not set down in Genesis of that Abyss of Darkness , that it was very good , but reserv'd that gracefull Elogie for the Light , and for the rest that were created . 101. But who is there that hath the least dram of knowledge , will conceive that this contentious repugnancy did flow from the form into the matter , after the union of the four qualities in the matter being informed ? Since it is essential to and the intent of the form , to adde a perfection to the matter , and compleatly to perfect it into an harmony and consent , and a temperament according to its ability . 102. The first contraries through opposing qualities , were Light and Darkness ; Light hath two qualities Heat and Drougth ; Darkness as many , Cold and Moisture , wholly opposite each to other , because of their intention . But after those two aged principles of Nature came together , and the dark material and female principle was informed by the lightsom , formal and masculine principle , and impregnated by the light , the whole matter of the Universe ; and all the Regions thereof received this priviledge of light , though distinct in the degrees and differences : for that fiery tincture of the Spirit of light left nothing unpierced , and the four qualities also at first being in their highest degree , were brought down to a remission in the informed matter , and so closing sweetly , contracted a fast friendship , and consented to a temperature : and so being made friendly , they were entered into the homogeneous family of the Elements , that so there might nothing of repugnancy or enmity lurk in the generation of mixt bodies , whereby the pleasing motion of Nature might be disturbed . 103. Neither in nature are those four qualities contrary one to another , but onely divers and unlike one to another , neither do they ruin , but unite into a firm league one with another : So Heat and Cold in a remiss degree , do amicably agree and commix in one and the same subject , that a middle and temperate quality , to wit , a lukewarness might be produced . But if in the intense degree they couple not without a fight and combat , this proceeds from the excess and tyranny of the intension , which cannot endure two qualities equally heightened and adverse , to be partners and sharers of one and the same Sovereignty , but there will fall out a tumult . But indeed Nature casteth out intense qualities , as bastards and strangers . 104. Let not therefore any fancy that Nature admits fire intense into the family of her Elements , for such a fire would be fit for destruction , not generation , would not be according to , but against Nature , which avoids violent things , and delights in a temperature , in which is no fighting , no contrariety . For the Rule of Nature cannot away with the rage of a scorching heat , or a wasting cold , or the distemper of moist and drie , but doth pleasingly lye down in a composed temperature . Let not any therefore search for the intense qualities in the Elements of things ; he will find them in them either less or more remitted . 105. He is deceived therefore who says that hot and cold , moist and drie , are simple contraries . For the Earth , which by Aristotle is laid down as drie in the highest , should always quarrel with the Air , which is said by him to be moist in the highest : Also Water that is cold in the highest , according to his opinion , should be opposite to Fire , that is hot in the highest : and this repugnancy would inclose by force every one of the common Elements , or every Region of the World within the verge of its sphear , and by reason of this antipathie , would destroy all hospitality betwixt them . But we are convinced of the contrary , both by reason and experience . For ditches and all hollow places under the Earth , yea , the very bowels and pores of the Earth are replenished with Air , and the intrinsical moisture of the Earth , by which , as with their mothers milk , all Vegetables are nourished , is nothing else but an hot and moist Air , cleaving close to the Earth , and handing it as a nursive and nourishing faculty : the pores of the Earth are the dugs , and the airy moisture the milk , by which , she , the Mother and Nurse of things , doth nourish her off-springs , and give them growth . 106. They , who settle four Elements in as many humours , do grant , that Nature being moist , is receiveable , yea , is the subject of four Elementary qualities : how then can they hold a contrariety in them , which they place in one and the same subject ? For though those four humours are distinguished by their respective differences , yet have they but one base , one common root to all , to wit , Humour : for yellow choller which resembles fire , is no less an humour than flegm , which resembles water : and the same may be said of adust Choller and Bloud , although they do not absolutely , but comparatively confound the four Elements in a moist Being . 107. If there were any repugnancy in the qualities and elements of Nature , the greatest would be betwixt hot and cold , and so betwixt Water and Fire , but the nature of these are not adversary , many generations which are under the Waters , do evidence : for wheresoever there is any generation or life , there must be fire , as the nearest intrinsical , efficient , moving and altering cause of the matter for generation : Hence Men , Beasts , and the Fowls their Being have , And ghastly Monsters rowling on a wave ; A fiery vigour to their seeds is given , The homage for their birth is due to Heaven . 108. There fore certainly he will be in the right , who shall acknowledge those four first qualities , inborn and essential to the things themselves , and to their Elements , to be apt to a mixture by the direction of Nature , and not contrary , for they are as it were four Organs or instruments which Nature makes use of in the perfecting of her alterations and generations . 109. Nature sets up a Potters trade , for she is wholly taken with making her matter circular , these four qualities are as the wheels , by which she doth by degrees and wisely inform her works through a circular and slow motion . 110. Of those four Wheels , two , viz , those of Moist and Drie , are most agreeable to the matter , because Nature doth turn and work the matter between these two : those two qualities are nearest the matter , because more subject to be passive , and to a change . But the other two , to wit , of Hot and Cold , are more of action , because by their turns they alter and change the former ; these are passive , those active , & are as it were the active instruments of Nature , working upon her passive matter . 111. Let us therefore cast off that tenent of Contraries , as contrary to natures concord , and dash out it with a pen of iron , with the good leave of learning , from the depraved table of Philosophy , and let us in the room of it , inscribe the Symbole of Concord , which Nature doth acknowledge of the same standing with her self , by whose help the delightfull copulation of actives with passives is procured in every Generation . 112. Those , who according to the flying opinion do stand for four Elements contrary each to other , do necessarily introduce a fifth , as the knot or bond-tye of concord , as the Peace-maker , otherwise they could not receive any perfect mixture , or any temperature in the work of generation , but without a rudder or a ruler would float a drift through the vast Ocean of Nature , never able to reach a port , or bring forth a birth : and so would they cheat the common Genius of Nature of her proper end . 113. For these four being acknowledged by reason of their repugnant qualities to keep up an eternal war betwixt themselves , cannot be united or appeased in the generation of mixt Beings , but rather with their mutual conflict rushing in , will procure an Abort , than a birth in Nature , unless their contrary actings be composed to a peaceable love by the part of some fifth heavenly and tempering Nature , which may introduce a temperature void of Hot and Cold , Drie and Moist . 114. That fifth Element , as they call it , or heavenly and incorruptible Spirit , springing from the light , motion , and virtue of the heavenly bodies upon these lower Beings , and preparing the Elements for motion and life , and stopping from ruin particular individuals , as far as their setledness will permit , hath merited the name of the salt Nature , the tie of the Elements , the Spirit of the world , to be given it by the searchers of occult Philosophie . 115. If there were any contrariety between the principles of things , certainly it was between Light and Darkness , by reason of their opposite qualities , but those qualities were tempered by the coition of both principles , and from the extreams became a middle temper , and such were they when they dislodged from the first , and went into the second principles or Elements . 116 The extreams are contrary each to other , onely by reason of the intension of their opposite qualities , but those things that spring from the mixture of these extreams are not ●dverse , because they are of a middle nature , and the ●fflux of the union of the two extreams , to wit , of Light and Darkness . 117. That out of the mixture of Contraries , to wit , of Light and Darkness , do not come contraries forth but in a temperature , is plain by that of the Kingly Prophet , breaking forth into these words of the Eternal Light , He bowed the Heavens and came down , and Darkness was under his feet , &c. He made Darkness his Covert , his Pavilion in the middest of it , &c. The very fountain of Eternal Light , that he might exhibit the brightnes of his infinite glory to mortal eyes , did wrap it up in a cloud and dark mask , and brought the Darkness to the Light , that he might make of the two Extreams a moderate light , and so allay the splendour of so great a light , as was not to be gazed on without the ruin of the Spectatour ; yea , Philosophers do affirm , the Rain-bow that was given by God as a sign and token of a Covenant made with man , to be produced out of a mixture of Light and Darkness , that so that Symbole of the temperature of Gods wrath , existing out of contraries , might be tempered of various coherent and friendly colours . 118. Those that have delivered that the Earth , Water , Air and Fire , in their sphears are distinct Elements of the World , and are turned each into other , by mutual reciprocation , did but slightly look into the depths of Nature ; for it is more safe to call them the compleating parts of Nature , or the Shops of the Elements : for the Elements of the world do not lye under our view or senses , as separated in their proper Regions , but do lye hid and keep close in their wombs , till they come together in the generation of mixt bodies , and make up a body . But those parts of the World , as so far mutually different , can never have a conversion in them , neither can that one common quality , whereby those natures are linked together , beget such a change , that out of things of a diverse , should be formed a like nature , yea , that they should be turned into the same . 119. If those four Elements asserted by them , do change and barter their rooms , natures and offices , all the compact frame of the World , devoted to a chance and motion , would be in a perpetual fluctuation , which we know is established by God in a certain and constant order and scite , and distinction of parts : For Earth will quickly be made Water , Water Air , Air Fire , and so backward , and by this the Centre shall run out to Circumference , and the Circumference run into the Centre , the farthest and the middle parts of the World , shall of their own accord remove out of their places , that so after a long time the order of Nature shall be inverted , whilest the top and the bottom , and the bottom and the top change places , and clash together . He who doth fancy this so fair composure of a World , doth not deserve to have so fine a piece termed a World , but a Chaos , an Abyss , which Nature , a friend to Order , doth absolutely detest . 120. They which do say that those extream bodies of the lower World , Earth and Fire , ( supposing , not granting a sphear of Fire ) are turned into each other , do wrong themselves and truth too . For their distant and repugnant natures do disagree from such a change , for the heightened cold , thickness , and gravity of the Earth are so opposite to the same degree or heat , subtility , and levity in Fire , that they can never be brought to change . Besides , the Earth , a fixed body , will not yield to fire , but slighteth its virtue , if we may believe the opinions of Chymists and common experience , neither doth any thing flie out from it , but a fat and warry humour , both of them not natural to the Earth : but if any thing is to be turned into elementary Fire , it must necessarily be light and volatile , that it may be translated into its Orb and Nature . The Earth therefore being most weighty , and so the Centre of all , being most fixt , and so least volatile , how can it be turned into Fire , and be carried up into the Sphear of Fire , or how can Fre , the highest and lightest of all , be beaten down to be essentially united with the Earth , contrary to the laws of Nature ? It were a more easie conversion of Water and Fire , because they are nearer by one degree than Earth and Fire . 121 They that believed , the exhalations from the region of the earth drawn up into the Air , and because kindled there , to be earthie , and converted into the Element of Fire , are far out of the way of truth , for they are not earthie , but rather airie natures : for our Air being moist , through the contagion of water lying in the drie bosom of the Earth , gather a fatness , and by the consortship of the Earth , doth temper the moist with the drie , but when it exhales through the pores and crevises of the Earth being drawn by heat , or else the abundance of the matter forcing out , it breaks not forth out of its prison without a noise & crack , whence proceed earth-quakes and openings not without much ruin ; that exhalation , got loose , doth flie up into the region proper to light bodies , and there is set on fire , being digested by its errant motion and heat , more fully into a sulphureous matter . Therefore that matter is not truly earthie , since it is neither ponderous nor cold , but because it is made fat and combustible by the concourse of hot , drie , and moist ; it may more properly be called the accidental food of fire , than the Fire of Nature , or the Elementarie Fire . That is a bastard , a spurious generation , which for that very reason ought not to have been placed amongst the natures , or been called by the names of Elements ; therefore these Firings are rightly called by Aristotle , imperfectly-mixed things . The same we must conceive of the smoke of combustibles : For Smoke being unctious , doth quickly take fire , which is nothing else but smoke kindled . 122 Fire feeds upon fat and unctious matter , but the fat moisture of the Air is contempered with drought , whence we often may see a sulfureous matter , extrinsecally drie and terminated with drought , as our ordinarie sulfur , gun-powder , and the like ; which though they seem to be outwardly drie , do close within them a fat moisture , and upon the firing are resolved into it . 123 And truly they slip to purpose , that have taken an opinion , seeing stones and heavie bodies sometimes generated in the Air , and shot down thence by lightnings , thunders , and breaking of the clouds , that the Fire turns to a stone , or is converted into earth , or have a conceit , that the Earth is carried up thither . This is done far otherwise ; for that hardened matter was never fire or earth , nor proceeded from the Orb of Fire ( if there be any ) or from the bodie of the earth , but an unctious and viscous humour , in a manner clayish , shut up in a cloud as in a fornace , is so hardened and decocted , as an earthen vessel by the heat of the burning exhalations , that it turns a stone : Hence proceed those darted Thunder-bolts . Such meteors as these are the wens , weaknesses , and diseases of Nature , not Elements . In the same , though after a slower manner , is the stone generated in the bodie out of flegm in the reins or bladder . For the Microcosm hath also his meteors . 124 The fire of nature is far different from our artificial or accidental fire . The fire of nature is double , either Universal and Particular , or Individual . The Universal is diffused through all the parts of the Universe , doth sweetly excite and move the propensive virtues of the celestial bodies , doth impregnate and supply with engendering seed this Globe of ours , designed for the generation of things ; doth infuse virtues into the seeds ; doth untwist the intangled power of nature ; mingles the Elements ; informs the Matter ; and finally doth unlock the secret of Nature : but the fountain of it is in the Sun , who as the Heart of the World doth stream forth his enlivening heat as his love through all regions . But the particular Fire of Nature , is in-born and in-bred in every mixed bodie , and individual , which flows as a rivulet from that General , and doth work all things in this Microcosm or little World MAN , according to an Analogie with the Sun in the Macrocosm or greater World . But who is there that would not stile our common fire , being an opposite of all generation , living onely upon prey , subsisting upon the ruins of other Beings , the destruction of life , deputing all things to ashes , rather a foe than a friend to nature , its enemie , not its inmate ; and rather the ruin than the raising of Life ? But those fires that are bred in the Airie region , are rather engendred by chance , than by any intention of Nature . 125 Neither are those two bodies of the Earth and Water , situated next one to the other , convertible each into the other , but onely by reason of their neighbourhood are mingled together ; so that the Water washeth the Earth , and the Earth thickens the Water ; and hence is made Clay , being a bodie of neither , but a middle betwixt both ; which if resolved by the force of fire , will separate it self into both these natures . The water flying out , the earth settles : neither will there be any conversion of each into the other , for that cannot be effected by that single common qualitie of cold , since the driness and moisture are not less powerful to resist , than the mutual consent of cold can bring them to a conversion . Besides the driness and fixation of the Earth , are quite opposite to the moist and volatile nature of the Water , so there is but one qualitie agreeing to an alteration , and many disagreeings , which will prevail in the combate . Besides , here is the help of nature always readie to conserve it self , and doth never incline , unless upon force and conquest to its ruin or change . 126 We may guess the whole Globe of the Earth , not to be of a less settled nature than the Heaven , the Moon , or the Stars ; for it , if it be the centre of the World , as it is generally received , then certainly the constancie is not less necessary to it than to the rest of the bodies of the World . Besides the earth is the same without any essential immutation of what it was from the beginning , and what it will be to the end of ages . But if it did suffer any notable detriment by the universal deluge in the general , or any accidental in particular , as by some chasme , or by the breakings in of rivers , or the Sea ; this falls out by the supream order of him that doth change at list , the laws of the whole and every region : or by the discordant harmonie of the World , or by some disease of some distempered nature , rather than by any propensiveness or viciousness of the Earth . For all the bodies of the Universe do lie under their burdens and diseases , although they be diversified according to the disagreement of Nature , and difference of perfection , yet the accidents do not change the nature and constancie of them in respect of the whole . Absolute constancie and impassibilitie do onely suit to God alone : but the Heaven , Water , Earth , and the rest of the bodies of the Universe shall stand firm , in regard of their essence to the designed period of their age . 127 If any one of those four natures have a propensitie to conversion , it will be strongest in the mean qualities ; for Water and Air are joyned in greater affinitie between themselves than with the rest , or the others amongst themselves . For they seem not to differ so much in their qualities , as in the intension and remission of them , not so much naturally as accidentally . For since Water doth by a right of nature challenge to it self moisture and coldness , it doth also communicate them to the lower region of the Air by way of commerce , ( for Air obtains no proper qualitie almost besides the highest tenuitie , yet capable of receiving the rest , therefore is it of an heavenly nature , being of it self most temperate , and not addict to any proper qualitie , doth readily receive and-despence the dispositions , influences , and virtues of the heavenly bodies . ) Densitie and raritie , which in a remiss degree are of kin , seem to make the principal difference between Water and our Air ; for which reason God is said in Genesis , to have separated the Waters from the Waters ; as if by reason of the unity of their nature , it seemed more truely to be a division of their situation , than a mutation in respect of their essence . 128 Yet these bordering natures , do not entertain any true and essential reciprocation , but onely according to some respect , not altogether changed , but after some manner ▪ and this change is acted in the lower region of the Air , which is bound in by the cover of the clouds , and reacheth not the middle , much less the highest region . Water being rarified into a vapour flies up , and is rather raised then turned into Air ; and that vapour condensed doth resolve , and fall down again . The ancients , being led by the legerdemain of sence , more than the light of reason , conceived this circulation , and returning into it self of one and the same nature , to be the turning of nature into another : but it is found to be otherwise by those that have and use a sharp insight into the depths of Nature . He is also deceived that shall call the Air simply a thin Vapour , because a Vapour is a middle and imperfect bodie betwixt the two Waters , those above , and these below , betwixt our Water and Air , yet it is neither of them , because although it rarifie , yet will it never be heightened to the great degree of the nobilitie of the Air . It may be made a spurious but never a pure Air : neither will the refined nature of the Air be so depressed and fall from its puritie ▪ as to thicken into a vapour , cloud , or Water . For the right of Nature never got that first separation of the Waters , which was really and actually done by that Architect spirit , and that the established bounds of the parts of the World , which God hath sealed with an indelible signature , should either be blurred or removed by any new confusion . 129 But those that dive deeper into things , will acknowledge the Earth to be the womb of the World , the vessel of Generation , the mother of a multiplied , and almost numberless issue , which being rescued in the beginning of the Creation from the power of the covering Waters , and priviledged to it self , was made and remained drie land ; and her bodie being condensed , sunk to the foundation and the centre of the whole , and spread out her lap as a Parent to all vegetables , and all other creatures ; yet did she want moisture , whereby she might be made apt for a fruitful generation . Gods providence set out a remedie for this exigence : Therefore from the beginning was the water made volatile , that so it might be carried up in vapours , which being frozen by cold in this cloud , might by heat be thawed again into Waters . By this master-piece of Divine providence , was this exigence of the Earth supplied , and that driness , which threatened barrenness , was tempered with a large moisture , and the womb of our mother conceived . Therefore onely Water hath the circulation , to the intent that it might moisten the bosom of the Earth , or more truly it is distilled in the lower region of the Air as in its Alembick ; that so by often pouring in , and reiterated distillations , it being abounded , and having gotten virtues both from above and below , and endued with that celestial Nectar , it might more effectually soften the bosom of the Earth , and endue it with a prolifical virtue . The chief worker of all , who maketh use of the art of Nature , hath added nothing superfluous to his work , nor left any thing defective in it . 130 But the Water being the menstruum of the World , doth cherish and contain in it the seeds of things and their elements ; but she having this circulation , the true and genuine Elements of things which are in the Earth , as in the matrix and vessel of Generation ; and in the Water , as in the menstruum , are also whirled about . In the vapour therefore , are the Elements of the Earth , the Water , and the Air , & have their sublimation , and exuberation with it . They are not the bodies of Earth , Water , and Air , which have their proper sphears , and constitute the several Regions of the World , but they are the very spiritual Elements of Nature , which lye hid and inhabit in them , out of which many bodies , as stones may be generated and excocted in the Air . For where all the Elements well mixt , do meet , as they do in a vapour , there bodies may be generated ; but when they find not a convenient matrix , as in the Air , there are ingendered imperfect mixtures , not by reason of any fault in the mixture , but in the Matrix . 131. The Water being seated as middle , betwixt the Earth and the Air , doth trouble both it by its flowing , and always moving inconstancy , infesting the Air with a black soote , and noisom vapours , and often drowning the Earth by flouds ; causing tempests in the Air , ruines to the Earth , and corruption to both ; and it doth assault the Region of the one with its levity , and of the other with its gravity ; and doth cross the order of Nature , and the nature of Times by its defect or excess , yea , doth shake all her borderers with her terrible claps and tumultuous ragings . Her nature being altogether female ▪ the supream Creatour seems to have bestowed her on the World in the nature of a Woman , or a necessary Evil , even so doth she arrogate all things as subject to her , and turns those things that were given her for a general good , to a publick ruin . Finally , it is the scourge of divine Justice , revenging Nemeses , which being designed to the vengeance of sin , doth break out to punish , and sets the hopes and wealth of many the very roots of pride , under several shapes of judgements , the scoff and blast of the world . 132. The universal Natures , the more thick they are , the more impure , the more endued with tenuity ; the more purity . The Earth , because more thick than Water , therefore is less noble , and so Water than Air ; and Air than Heaven : and so the highest Region of the Heavens is the most noble , because it is most subtile . For it is an undoubted truth , that spiritual Natures are more excellent than corporeal , and the more bordering upon the spiritual Natures , the more they draw nigh to perfection . 133. The foundation of Generation and Corruption is in Moisture , for in both the travails of Nature , Moisture , of all the Elements , is the first patient , receiving the first seal of the form . The natural Spirits are easily united with it , because flowing from it , do lightly return to it , because the root of them , in that , and by that , are the rest of the Elements mixed . The moist Element hath its circulation no less in mixed and individual bodies , than in the World , both in the work of Generation and of Nutrition , for it was Natures pleasure , that both these works should be performed by the same instruments of condensation and rarefaction , and by the same means , to wit , Spirits . 134. The Earth is the Vessel of Generation , Water the menstruum of Nature , containing in it the formal and seminal virtues , which it borrows from the Sun , the male and the formal universal Principle ; from him is derived into all things the influence of the fire of Nature , and of formal Spirits , in which are all things necessary for generation , the in-bred heat being wrapt up in the moist : Therefore Hippocrates did rightly affirm , That these two Elements , Fire and Water , could do all , contained all things in them : For from them do issue two masculine qualities of Hot and Drie , from the other two more of Cold and Moist , being the female qualities , which so concurring and mixing , perfect the generation of mixed bodies . Over those two principal Elements , the two greater Lights were set , the Sun the authour of Fire , and the Moon the Lady of Moisture . 135. Nature perfects the circulation of the volatile Element , by a three-fold action or instrument , by Sublimation , Demission or Refusion , and by Decoction , which stand in need of a divers temperament . So doth the rightly ordered intention of Nature , wandering through various motions , directeth her interrupted actions to their designed end , and attaineth the same mark , though it trades through divers wayes . 136 Sublimation is the conversion of a moist and a ponderous nature , into a light , or the exhalation of it into a vapour . The end and benefit of it is three-fold : First , that a gross and impure body might be mundefied by attenuation , and might by degrees be drawn off the dregs ; then that by sublimation it might gain the higher virtues , which continually flow down . Lastly , that by such an evacuation the Earth might be disburthened of its superfluous and loading humours , which seizing upon its passages , do hinder the action of the heat , and the free pass of the natural spirits , yea , do violently choak them . This drawing away of the superfluous moisture , takes away the cause of obstructions , and gives ease to the squeazy stomach of the Earth , and makes it more fit for digestion . 137. But the Moisture is sublimated by the impulsive operation of heat . For Nature useth her fire as its proper instrument for rarefaction of moist bodies . Therefore the Vapours that generates Clouds & Rain , are most frequently drawn up in the Fall and Spring , because then the womb of the Earth doth more abound with hot and moist ; now Moisture is the material , and Heat the efficient cause of exhalations . Nature doth shew a kind of intense heat in sublimation , whilest it is bound in within the terms and latitude of temperature . 138. Demission is the second wheel of Nature ; in the work of Circulation is the returning of the spirituous Vapour into a gross and watry body : or the Refusion of a rarefied and sublimated humour , being again condensed , and its descent into Earth , that it may dilute it of its exuberant liquour , and suck it up by a sweet and celestial draught . 139. Nature doth intend three things by irrigation . First , that it might not pour out , but by degrees distil its abundant humour , lest there fall out a gulf , and by the abundance of water , the passage for the vivifical spirit in the bowels of the earth be dammed up , and the intrinsecal heat of the Earth be extinguished , for that wise and righteous Governess doth dispense all her benefits in number , weight and measure . Secondly , that it might distribute the humour by divers drops , and by a various manner , to wit , a Rain sometimes larger , sometimes less , sometimes a dew , sometimes a hoar frost , sometimes pouring out a greater , sometimes a less plenty , that so it might water the Earth according to its appetite or necessity , thirsting for more or less . Thirdly , that these irrigations or waterings may be not continual , but by turns and betwixt other works ; for the Sun doth in its course succeed the Showers , and the Showers in theirs the Sun , the day the night , and the night the day . 140. The lightest Cold or the departing Heat , doth unloose and make fit to fall those vapours that are brought up into the middle Region , and there frozen . For an immoderate heat doth dissipate and hinders their condensation , and an intense heat doth so knit and freeze them , that they cannot produce a humour that may be fit to fall down . 141. The last wheel or action of the Circulation of Nature , is Decoction , which is nothing else but the digestion , ripening , and conversion into aliment of a crude humour instilled on the bosom of the Earth . This seemeth to be the end and the scope of the others , because it is the release of their labour , and a receiving of the food , attained by the former labours . For that crude humour , by force of that internal heat , is chewed , concocted , and digested by it , being as it were without motion and in a trance , silently and without noise , moving that secret fire as the proper instrument of Nature , that it may turn that crude liquour tempered with driness into a food . This is the compleat circle of Nature , which she rowls round by various degrees of labour and heat . 142 These three operations of Nature are so knit together , and have such a relation each to the other , that the beginning of the one is the end of the other , and according to Natures intention , they do in a necessary order succeed one another by turns . And the orders of these vicistitudes , are so interwoven and linkt together , as that combining to the good of the whole , they do in their operations prove serviceable each to other . 143 Yet Nature is forcedly sometimes drawn out of her bounds and verges , and ranges in an uncertain path , especially in the guidance of the moist Element , whose orders being interrupted do deceive , and they do easily as well as suffer wrong , by reason of the inconstancy of its volatile and flitting nature , as also by reason of the various disposition of the superiour bodies , which do bend these things below , especially Moisture , and draw them from their setled track , according to the beck of the Sovereign Moderatour , who doth use them as Organs and Instruments to the motion of the frame of the Universe . Hence is raised the deceitfull and inconstant temperature of this our Mansion , and the changed seasons of the year . So doth the womb of the Earth , being diversly affected , bring forth either more plentifully or more sparingly , generous or castling births . So doth the bordering Air being either pure or impure , produce either health or sickness , the moist Nature rowling and tossing all things amongst us . 144 The Rule of our Heavens is uncertain and deceitful to us , because things below receive their orders from things above , whose natures and affections are for the most part unknown to us , yet let the Philosopher set always before his eyes the intention rather than the action of Nature , the order rather than the disturbance of the order . 145 We may observe the volubility or flittingness of the moist Nature , not onely in the general harmony of the World , but also in the particular of mixed Beings . For they are generated by the revolution of Moisture , they are nourished and grow by drying , moistening , and digesting ; wherefore those three operations of nature are resembled to food , drink , and sleep , because meat answers to driness , drink to moisture , and sleep to concoction . 146 Lest man should dream fancies to himself , glory in divers priviledges , assume to himself as proper onely to him the name of Microcosm , or the Worlds lesser draught , because there are discernable in his material workmanship , an Analogie of all the natural motions of the Microcosm , or the larger Volume of the World , let him consider that every creature , even a worm , that every plant , even the weed of the Sea , is a lesser world , having in it an epitome of the greater . Therefore let man seek for a world out of himself , and he shall find it every where , for there is one and the same first Copy of all creatures , out of which were made infinite worlds of the same matter , yet in form differenced . Let therefore man share humility and lowliness of spirit , and attribute to God glory and honour . 147 The inferiour natures are leavened by the superiour : But the Water not enduring delay , doth hast to meet the operations of the Heavens , for the Air , giving way to the vapour that flies up to it , receives it to lodge in the Region of the Clouds , as in a large Hall , but ere it comes thither , its body being in a manner spiritualized , the moist Being is divested of its ponderous nature , that so it might by this addition of agility , the sooner compass its desire , and enjoy the priviledge of an ambiguous nature . 148 In the mean time the Sun , the Prince of the celestial Quire , and the rest of the superiour Natures , taking care of the inferiour , do instil by continual breathings enlivening spirits , as so many trilling rivulets from their most clear and pure Fountains : But the Vapours being thin , and so swimming in the Air , or else bound up into a Cloud , do most eagerly suck in in that spiritual Nectar , and attract it to them by a Magnetick virtue , and having received it , they grow big , and being impregnated and quickened with that ingendering seed , as being delivered of their burden , do freely fall down back into the lap of the Earth in some Dew , hoar Frost , Rain , or some other nature ; and this Mother of the Elements doth receive into her womb the returning moisture , and being quickened by this Heavenly seed , sends forth in her due time innumerable issues , according to divers degrees , more or less generous , according to the goodness of the seed , or the disposition of the womb : and the inferiour Waters also are made partakers of the benevolence of the Superiour and Celestial , because she goes with the Earth to the making up of one and the same Globe , and so they receive joynt and common benefits . But by the nature of Water is the fermentation of the rest of the Elements . 149 But this ferment or leaven is a vivifical spirit , flowing down from the superiour Natures upon these inferiour , without which the Earth would be again void and empty . For it is the seed of Life , without which neither man , nor any creature , nor any growing thing could enjoy the benefit of a generation or life ; for man lives not by bread alone , but especially by that Heavenly food by Air , to wit , by such a spirit so breathed in , and fermented . 150 The three material Elements being remote in the composition of things , do onely obey God and Nature , and come not under the laws of Art , or of humane Invention : but there are three others that issue from the copulation of these , which being extracted by resolution , do sufficiently shew that they are the nearest in the composition of mixt Beings , to wit , Salt , Sulphur , and Mercury . And so it is manifested , That there is a Trinity of Elements , and a Signature of the universal NATURE . 151 These three last Elements are the issue of a three-fold copulation of the three former , Mercury of the mixture of Earth and Water , Sulphur of the copulation of Earth and Air , Salt produced out of the condensation of Air and Water , and there can be no more combinations of them named . The Fire of Nature is in all of them as their formal principle , the virtue of the celestial bodies contributing their influence and co-operation . 152 Neither are these latter produced out of any copulation of the former bodies , for Mercury comes forth of an unctious Earth and clear Water well diluted and mixt . Sulphur is generated of the most subtile and driest Earth coupled with the moist Air ; Finally Salt is congealed of salt and thick Water , and crude Air . 153 It may be lawfull to affirm that Democritus his opinion , That all bodies were composed out of Atoms , is not far distant from truth : for both reason and experience do vindicate him from biting tongues , for the knowing Philosopher would not wholly conceal , but would unfold in an obscure and dark term , the mixture of the Elements , which that it might be agreeable to the intention of Nature , must necessarily be done by the smallest , and by actually indivisible Beings : other wise the Elements could not combine into a continuous & natural body . Experience teacheth us in the artifical resolution & composition of mixt Beings , which are tryed by distillations , that the perfect mixtion of two or more bodies , is not done but in a subtile vapour . But Nature doth make her mixtions far more subtile , and as it were spiritual , which we may safely believe was the opinion of Democritus : for the grosseness of bodies is an impediment to Mixtion , therefore the more any thing is attenuated , the more apt and fitted it is for mixtion . 154 The three-fold degree of Existence in mixt Beings , doth offer to us three supream kinds of mixt Beings , to wit , of Minerals , Vegetables , and of Animal Beings . Natures law hath appointed a Being for Minerals in the Earth , for Vegetables in the Earth and the Water , for Animals in the Earth , Water , and Air ; yet to all the Air is the principal food and foster of life . 155 Minerals , are thought simply not to have an existence or a life , although Metals from Minerals may be said to be endowed with a principal life , both because in their generation there is a kind of a copulation , and a commixiton of a double seed , male and female , viz. Sulphure and Mercurie , which two , by a long and multiplied circulation , are turned and purged , and being seasoned with the salt of Nature , and fermented by it , and being perfectly mixed in a most subtile vapour , are formed into a clay or soft mass , the spirit of Sulphure by degrees closing in the Mercurie , at length that Mass doth grow hard , and is confirmed to a metallick body . 156 As also , because perfect Mettals , especially do contain in them a principle of life , to wit , in-set fire infused from heaven , which being dulled by being bound in with the hard outside of the Mettal , lies hid as void of motion , and as an enchanted treasure , till getting libertie by philosophical solution , and the subtile artifice of the work-man , it doth powerfully display its refined spirit and celestial soul , by a motion of vegetation , & in the issue , heightned to the sudden perfection of art & nature 157 Vegetables also are invested with a vegetative soul or spirit , they grow by a vegetative motion , and multiply● , yet want an animal sence and motion . Their seeds are of an Hermaphroditical nature , for every particular grain doth contain in it a fruitfull seed without copulation or mixture of a double seed , although in every kind , almost , of Vegetables , experience sheweth , there are both sexes to be found . 158 God also hath wrapt up in the seeds of Vegetables , a secret spirit , the authour of generation ennobled with a special character , which is wholly celestial , and a ray of the heavenly light , void of corruption , in which is preserved the specifical form under the bodie of every individual subsistance , which being through corruption resolved & lost , that immortal spirit being called out by the vivifical and homogeneal heat of the Sun , doth rise up in a new stalk , and doth bring into it the form of the fo●mer . 159 Animals , besides their existence and faculty of vegetation , do exceed in a sensitive soul , which is in them the principle of life and motion . Therefore an Animal , seated in the highest degree of things below , doth compleat the work of Nature in her Elementary kingdom , doth live properly , generate properly , and in it hath Nature truly distinguished each Sex , that from two , a third , to wit , their issue might be produced . So in the more perfect Beings the most perfect Symbole of the Trinity is most apparent . 160 Man , the Prince of all creatures , and of the lower World , is accounted the Summary of Universal Nature : For his Soul is an immortal ray of the Divine Light , his Body is a beautified Composure of the Elements . The inward and unperceiveable faculties of the Sense , by which man doth comprehend all things obvious , are altogether celestial , and as it were Stars , giving the influence of knowledge of things ; the motions and perturbations of the mind , are as it were the Winds & Tempests , Lightenings and Thunders ; the Meteors , which break forth in the Aerial Region of the Spirit , do trouble the heart and the bloud . Therefore was man deservedly called a Microcosm , and the accomplisht Draught of the Universe . 161 But not onely man , but even every living creature , yea , every Plant is a Microcosm . So is every Grain or Seed a Chaos , in which are the seeds of the whole World compendiously bound up , out of which in its season a little World will spring . 162 Whatsoever Beings of Natnre have a perfect mixture and life , they have a body , spirit , and soul . The body is made of clay , in which are all things necessary for the matter of generation , for it is most agreeable to reason , that Bodies should be made of two corporeal Elements especially , viz. Earth and Water . 163 The Spirit is a small portion of the purest Air , or the Heaven , a middle nature betwixt the Body and the Soul , the knot and bond of both , the case of the Soul , and the conduit of the more subtile and spiritual parts of the body . 164 The soul or form of a mixt body , is a spark of the Fire of Nature , an undiscernable Ray of Celestial Light , brought into act from the power of the seed , by the motion of generation , bound to an Elementary body by the mediation of the Spirit , giving its individual Being to the mixt body , the nearest principle and the efficient cause of life . It acts according to the disposed matter , and the qualities of the Organs . 165 The nature or from of the Soul , because it is altogether full of light in living creatures especially , hath so great a distance from the dark and earthy matter of bodies , that this is wholly irrational in respect of that , and this unproportionably more noble , and therefore is fastened by that strictest tye which Nature makes use of in her works to the body , by reason of the disconveniency and distance , unless the conjunction and knot had been made by the virtue and efficacy of a peculiar and powerfull mean , therefore did the provident Creatour assign a subtile mean , which is the Aetherial spirit , which receives and retains the begotten from , and is the tye of it to the body , communicating in its nature with both . These things are to be conceived to be spoken of the celestial Soul of Natural things , not of the Super-celestial and divine Soul of man , which notwithstanding is according to the good pleasure of the Creatour , brought into a consortship with the body of man by natural mediums . 166 The specifical forms from the first day of the Creation , were imprinted in the first individual and particular persons , by the character of the Idaeal copie , and that diviue and indelible impress was according to the direction of the Creatour , by the way of generation traduced to posterity , that so by the perpetual succession of particular individual natures , the priviledge of immortality might be continued in the kind . 167 It cannot , nor must be conceived , that Forms do generate in the matter their like , for to generate is the alone property of bodies , but by an harmonious motion of their Organs , they do by them dispose the seminal matter for generation , and shut up in it a ray of Light , or a secret spark of life , as a treasure : This is the office and priviledge of the Form , as also to imprint its own specifical character on that vivifical spirit , wrapt up close in the seed , which in its set season , doth in the work of generation by the engendering heat , display it self into a soul , whether Vegetative or Animal , so that what was a formal and hidden spirit in the seed , is now a Form in the mixt body . So that occult thing that was closed in the bosom of Nature , is now made manifest , and brought forth from a power to an act . 168 The Form issues not forth onely out of the power and virtue of the seed , because there is an influence of celestial virtues in the generations of Beings , which do heighten the efficacies of the matter , do multiply them , and as it were midwife it to groaning Nature , yea , they do get into , and mixe themselves with , and bring in auxiliary strength to the formal and seminal spirit that is in the matter , which is also by its original , celestial . 169 There do not onely meet in the generation of every mixt Being , the corporeal Elements , but also all the Virtues , all the Powers of Nature in general , and these do contribute something of their own ; so are the parts of the Universe bound up together , that they have an unanimous combination for life , and couple by a mutual affection . 170 The natural Forms of things though they are potentially in the seeds , yet are they neither of , nor generated by the substance of the lower Elements , for they have their rise from a more noble spring , their original is from Heaven , for their father is the Sun , the heavenly Nature the bond whereby these matters are knit together . 171 The specifical Forms of mixt Beings have within themselves closed a dark kind of knowledge of their original , and are carried up by their own strength , and by a secret motion , like unto Waters , to the height of their Fountain head . So the Soul of man being derived from the divine Spring of the uncreated Light , is reflected to the same by the sharp sight of his mind , and by the soaring contemplations of his soul , but the forms of other living creatures being taken out of the privy Treasury of the Heavens and the Sun , do by the instinct of Nature , and by a weak kind of reminiscency , glance back thither . Hence we may observe the frequent Prognosticks of several creatures concerning the courses of the Sun , and the changes of the Heavens . But the forms of Vegetables , being for the most part airy and inspired from the lowest Region of our Air , therefore they are not able to extend or reach forth their power , or faculties beyond it , they do , according to their ability , lift up their heads into the Air , as willing to visit their Countrey , but they are stopped so , as that they are not able to pass the narrow confines of their bodies , wanting the sense and life of a Soul , because there is so little of the Suns virtue in them , as will not carry them above the motion of a Vegetation . For in the order of creation , the Vegetables were first before the Sun , wherefore creatures are not equally indebted to him for their originals , and the aged principles of their life , but must acknowledge them received from the lightsom Air , as a nearer Agent . For the disposition of their matter was adjudged by Nature as too weak to receive so sublime a form . 172 But for Stones , since they are not so much generated out of a true mixture of the Elements , as from a concourse of Earth and Water , by an external force of Heat and Cold , they are decocted as an earthen Work or vessel , therefore they are altogether senseless , having borrowed a feeble form from the dark and cold nature of the Earth and Water . 173 Concerning precious Stones and Gems , we must conceive otherwise , for they derive their forms from the Chrystal Fouutains of the Heavens and the Sun , and their bodies are the purest drops of a refined dew , engendered by celestial influences , and as it were the congealed tears of of Heaven , whence they possess and contain many sublime virtues . 174 But the matter of Metals , because it is watry and earthy , and most compacted , by reason of the principal & subtile commixtion of weighty Elements , is therefore heavy and exceedingly ponderous , and of it self capable of no motion : but because it is sublimated and mundefied by the wonderfull artifice of Nature , in an earthy and stony Matrix , as in a Limbick , and its mixture is compleated in a most thin vapour , by reiterated distillations , that by reason of its exceeding subtility and exuberancy , the influential helps of the Sun and the Heavens , get in and mix with it , especially in the generation of perfect mettals ; for this cause , though they fetch their bodies from Water and Earth , yet Nature performing the office of workman , doth so ingeniously make up the bodies , especially of a perfect mettal , that it delivers them to the heavenly Deities , as those that deserve to be informed with the most eminent form . It is a work of long travail , but an absolute one , & heightned to the utmost of Natures actings , in which Heaven and Earth seem rather to copulate , than to consent . But the formal spirits of mettals being bound up in a hard cover , do stick immoveable , till released of their bands by Philosophical Fire , they do produce by their heavenly Seed in their matter , that noble son of the Sun , and at length that Quint-essence of admirable Virtue , in which the Heavens seem to lodge with , and come down to us . 175 It was provided by the Decree of the supream Creatour , that a Nature more noble should not degenerate into one less noble , or that one more eminent , into a nature that is more base , or that it should , abjuring its native priviledge of birth-right , come under a servile vassalage . Superiour Beings are coupled with these below , and those of greater power do communicate themselves with those of a less , that they may inform and compleat them by their emissary spirits , which notwithstanding in this do no way derogate from their stock or kind . Nay , when they work themselves into the seeds of things , or also into mixed Beings , they subject not themselves to a bondage , but do attain a new honour and priviledged power . For every mixt Being of whatsoever kind it is , is a kind of an Empire , yea the whole world , who hath a spiritual form of her own to rule her , whose office it is to have dominion over the organs and faculties of Nature , yea over the whole frame , so that that , which being void and without distinction , did drift it rowling hither and thither in the vast Ocean of Nature , is now called to an Empire . 176 The formal act of the first matter , as also of the Elements , doth inform nothing besides the verie principles of Nature , therefore the specifical form doth constitute a perfect mixt Being , neither is it to be thought to contain any more forms , since the very Elements in their mixtion , have the charge of the fashioning , not of the informing of the bodie . 177 It is most probable , that the virtue of multiplication , which lyes in the seeds of Beings , doth not flow from the Elementary matter as its efficient cause , but from a celestial form : for to multiply , is the most natural and proper action of light , for from one ray are almost an infinite number darted forth ; from whence it proceeds , that the Sun , who is the Fountain of immortal Light , is also in nature the first efficient cause of generation and multiplication : that therefore every form receives a natural power of multiplication from the celestial light , is prov'd by this weighty Argument , because it is lightfull and furnished with its native endowments , Ergo multiplying ; It is lightfull , because it doth enlighten with its rays the sensitive and imaginative faculties in creatures , that so out of that double faculty , springs a double apprehension & knowledge of things ; an external by the senses , an internal by imagination ; but all knowledge is a light , as all ignorance is a darkness : but there peeps up some enlightening and lightsomness , when there is an apprehension of the images of things , and when that , which lay unknown in the dark , is now manifested by a light of knowledge , for it is onely by the good office of light , that obscure things receive a revelation . God did adde to man a third light , to wit , his Understanding , by the help of which he attains by their causes , a far more perfect way of knowledge . All these things are produced by the operation of light , and of a perspicuity flowing out of an enlightened Soul . This last action of light is onely proper to man , the two former are shared with beasts as well as by him , for their souls are also partakers of celestial light . Therefore reason doth convince , that the virtue of multiplication in the individual Beings of Animals and Vegetables , doth proceed from the Souls multiplication of light , and that some rays of it are included in the seed with the Aetherial spirit , until at length they are set upon the rising of the Sun of Life . 178 Light and Darkness are the principles of Life and Death , for the rays of Light are the forms of mixt Beings , their bodies a dark Abyss . By Light all things live , yea Light is life ; but those that loose their life , loose their light , and are hurried into their former darkness , in which they lay close and hidden , before they were drawn to light by the fatal wheel of Predestination . 179 The specifical forms of Animals , as also of Vegetables , are rational , though not after the manner of men , but after a property of their own , according to the virtues and impress of their nature . For they have their vital endowments , their cognizances , knowledge , and their predestinations . The vital endowments of Vegetables , are an endeavour of generating the like , the multiplying virtues , nutritive , augmenting , motive and sensitive , and the like . But their knowledge is experienced by their wise fore-knowledge of times , their strict observation of change , as of the orders of Nature , in a variety agreeable to the motion of the Sun and Heaven , in the fastening the Roots , the erecting the Stalk , spreading the Branches , in the opening the Leaves and the Flowers , in the forming the Fruit , in their beautifying , in their ripening , in the transmutations of Elements into aliments , in the inspiring of a vivifical virtue into the Seeds ; lastly , in constituting a various difference of Nature and parts , according to the benign or malign concurrence of the Sun or Soil . 180 That the souls of Bruits are endowed with knowledge , is sufficiently , by their copulations and generations upon set times , their just distributions in the forming and nourishing of the parts of the individual Beings , the distinct offices of those parts free from any confusion , the various motions of their souls , the nimble faculties of their senses , the secret spirits , harmoniously moving the members as organs , their proneness to discipline , their obsequious reverence to their Masters , the presaging instinct of things to come ; in most a devout worship , an art in getting their provision , in choice of their raunges , providing their fence , their prudence in the avoiding dangers , and the rest actions so agreeable to knowledge and reason , bestowed upon them by Nature . But Nature in every individual , is nothing else but the form it self , which is the principle of motion , and rest of action , and life to it , in which it is , to which is committed the charge , direction and conservation of its body , as a Ship to a Pilot. 181 But who will deny the certain predestination of Times for the birth of things , unless he fancy a confusion and disorder in the Nature of the Universe , for she draws forth all those things out of her bosom , according to setled and fore-appointed order , for she had a prescript from her Maker for the Law of Order , and the times of production ; their quickening , birth , life and death have their set times , and do fulfil their designed seasons ; those things that either this or that year receive their Being , or return to darkness , are pre-ordained to it , which pre ordination , Nature , Gods Vicegerent in the rule of the Universe , doth fore-know by the suggestion of the Divine Spirit , that she might be ministerial to the compassing of it ; neither do those things casually fall out , but they have a necessary , though unknown cause , yet the Grand Ruler of all is not comprized within the Law of Necessity , but appoints all things , and changeth them according to his own will . He it is that decrees concerning all , even the least things , whose Decrees want neither certainty nor order . Therefore that Order , that runs through the series and succession of things & times , hath the law of its necessity from the divine Decrees . 182 As all things which afterwards were actually produced and separated , in respect of their matter were potentially in the Chaos , so all individuals before they come to light , are in the World in their matter and potentiality , and will in their time and order come forth and break into act , but when they fail and die , they return as Rivers into the Sea , into that general Mass from whence they came , every Nature recovering its proper Region , and being to be brought again and again into Natures shop ▪ are wrought into new Beings upon her Anvile . It may be this was that opinion of the Pythagoreans , therefore exploded , because not comprehended concerning their Tenet of Transanimation . 183 When the mixt body is dissolved , and the corruption of the frail Elements come to a loss , the Aetherial nature returns to its native home , and there is nothing left in the carkass but a perturbation and confusion of the Elements , having lost their Governour , then there reigns nothing but corruption , death , and darkness in the widowed matter , untill she through corruption be made fit for generation , and the virtue of Heaven do again flow down into the matter thus disposed , and gathering and mingling the wandering Elements , do re-kindle the weak light of a new form , which at length breaks forth , the forces of the Elements being corroborated , and so compleats the new mixture . 184 In that corruption which tends to generation , which is a corruption in the mean , and is done with the conservation of the specifical form potentially inherent in the seed or matter , that sublime spirit departs not , but being weak and impotent , is excited by external heat , and begins to move , and withal give motion to the matter , till at length it works more vigorously , and gives information to the perfectly mixed body . 185 The Elements as well as the Aliments of Nature , do begin their generation and nutrition , which are in most respects the same from Corruption . For both must necessarily be putrified , and by putrefaction be resolved into a moist , and as it were a first matter , then is there made a Chaos , in which are all things necessary for generation and nutrition . So doth the birth and repair of every Microcosm bear with an Analogical resemblance with the creation and conservation of the Macrocosm . 186 The insensible seeds of things , and those mixed bodies which are begot from them , do consist of a threefold Nature , of a Celestial , Elementary , and Mixt Nature . The Celestial is a ray of the Light of the Sun , endued with all heavenly vigour , the principle of action , motion , generation and life , by whose help the seeds , by their renewed vigour , do resemble the constant permanency of the Stars , and being in a manner as so many immortal grafts of celestial plants , ingrafted upon corruptible nature , as upon a strange stock , do by a kind of an eternal succession , vindicate it from death : The Elementary , corporeal and sensible portion , which in creatures is called the Sperm , is the Case and keeper of the seed , which putrifies and is corrupted , and generates an invisible seed . The Radical Moisture , or the Ferment of Nature , in which lyes the spirit , is a middle substance , coupling the Celestial and Elementary , in the material part answering the Elements ; in the spiritual , the Form . Like the Day-break , whose cheek being covered with a duskie light , doth knit together the two extreams of Light and Darkness , and being neither , doth hold forth a mixture of both . 187 Life is an harmonical act , proceeding from the copulation of the Matter and the Form , constituting the perfect Being of an individual nature . Death is the term or end of this act , the separation of the matter and form , and a resolution of the mixt body . 188 These mixt bodies have the roots of their generation and life in Heaven , from whence springs their Causes and Principles , whence also as inverted Trees , they do suck their juice and aliment . Neither is it suitable for the Understanding , to be envassaled to the Rule of the Senses , which comprehend nothing but what is sensible . But the mind rangeth far abroad beyond the Cloysters of the Senses , and searcheth to a greater height , for the hunting out of the bounds of Nature . The bodies are as it were the barks , the grosser parts of the Elements the accidents of things , under which lye hid the pure and sprightly Essences , which acknowledge not the subjection and censure of the Senses , and which it was a necessity to cloth under a dark Cloud , that they might pass from their heavenly , to their earthly province of the corporeal Beings . The supream Creatour of Nature enacted this copulation of spirituals with corporeals , whereby his uncreated spirit communicating it self , first to the more spiritual and simple Natures , might be conveyed through them , as by so many conduits , to corporeal Beings , and in this manner diffusing it self gradually and orderly , through all the Regions of the World , through all and every Being , doth sustain all things by the Divine presence , as also that by a sensible creature , the insensible CREATOUR might be apprehended through corporeal and sensible resemblances . 189 Whatsoever lives either an Animal or Vegetable life , stands in need of food , that the natural spirits might be recruited , which do continually slide forth through the pores , and that so the loss of Nature might have a successive repair . For the nourishing juice is made by the more succulent substance of the meat , whereby the parts and humours of the body are re-inforced . The radical Moisture is renewed out of the purer portion of the humours , especially of the bloud , the celestial influence intermingling it self by respiration with it . 190 Living things have a two-fold nourishment , to wit , a Corporeal and a Spiritual , the former being of small avail to life without the latter . For Vegetables do evidently referre the benefit of their increase and nourishment no less to the Air and Heaven , than to the Earth : yea the Earth it self , unless suckled with the milk of Heaven , would quickly find her own breast to flag drie , this that holy Diver into Natures secrets , when he blessed Joseph , doth thus express : Blest be the Lord for his Earth , for the apples of Heaven , for the Dew , and for the Deep that coucheth beneath , for the pleasant apples of the Sun and of the Moon , for the top of the everlasting Mountains , for the fruits of the eternal Hills , &c. By which mystical speech , the Prophet fore-ensureth the Earths plenty , by the abundant influence of the Sun , Moon , and of the rest of the celestial bodies . 191 That spiritual Diet , as far as it conduceth to the life of creatures , is acknowledged by every vulgar capacity , that sees the renewed respiration , and the frequent sucking in of the external Air . For not onely according to the opinion of ordinary Physicians , hath Nature so workmanlike framed those bellows , bordering upon the heart to cool it , but also that by their continued fanning , they might breath in an aethereal Air , and hand to it celestial spirits , that so by their recruits the vital spirits may be kept in repair , and be alwayes multiplied . 192 Philosophers do not onely call those spiritual Natures , which being created without matter , are onely comprehended by the Understanding , as the intelligencies , Angels ▪ and Devils are accounted to be : but also those that , which although they have their original from matter , yet in respect of their great tenuity & nobility , do not subject themselvs to the search of the Senses , and nearer approching to spiritual Beings , are rather under stood by reason , than found by sense Such is the pure part of the Air , such are the influencies of heavenly bodies , such the in-set fire and seminal virtues , such the vegetable spirits , such the animal , and the vital , and the like , in which consists the very nature of Beings , than in grosser bodies . Such like natures spring from Heaven , and in relation to sensibles , do assume to themselves the name and right of spirits . 193 It is suitable that we should give the Fire of Nature a place amongst the spiritual Beings , for in it self it is not perceivable by any sense , but discovers it self onely in bodies , by heat and other effects and accidents . This is apparent in living creatures , into which by this unperceiveable fire , is infused a sensible heat , and that Fire with the life stealing away , the Elementary body or the carkass , yet the mixed being dissolved , remains sound and unhurt . In Vegetables , because this Fire is weaker , it doth elude the sense , and is not to be perceived by any heat . 194 Reason also convinceth , that our common Fire is to be sorted amongst the spiritual , rather than corporeal Beings . For if it were corporeal , it should have from it self a peculiar and inseparable body , no less than Earth , Water , or Air , and the rest of the sensible Natures , which do consist and are bounded within their proper bodies , which do exist in them and by them , which do act according to their virtues , and produce them to the Senses . But Fire hath not a peculiar and sensible body , lodgeth onely in anothers , for a Coal is not Fire , but Wood fired , neither is the flame Fire , but smoke inflamed ; finally , that Robber onely feeds upon what is not his own , lives upon the prey , and is extinguished when this fails , having nothing in it self to feed it . Besides , a body super-added to another body , doth augment the quantity of it , but this not found in fire put into wood or smoke , for the smoke or wood is no way increased by the accession of fire in their quantities , from which it is evident , that a fiery spirit rather than a body , doth invade the wood or smoke . A sword melted , the scabbard being untouch't , the bones shattered by the fiery bolt of Thunder , and yet the flesh unhurt , do sufficiently argue the spiritual nature , even of that thundering fire . Yet we must know that Fire is not wholly immaterial , for it hath a matter , though a very subtile and light one , whereby it cleaves to the encompassing air , whereby it may be kept in by a more gross body . Yet doth it rather deserve the name of a spirit , than of a body , because it hath not a sensible quantity , neither can it be comprehended , but when it is arrayed in another body . 195 For Light the original of it doth evince , that it ought to be seated amongst those things that are truly spiritual . There was no light but in God before the informing of the first matter , & the birth of the world . But when Nature received her Being , then began there a spiritual light to issue forth from the fiery spirit of God upon the matter , and there to settle as in its lamp , and this was the creation and original of Light : that was the first act of the Deity upon the matter ; the first copulation of the Creatour with the creature , of a spirit with a body . Therefore the first informing Light , was a meer Spirit , which did kindle with its fiery virtue , as with heat , the nearest matter , being exceedingly rarefied by its spiritual Light , and so were the darkness converted to light . The Heaven , being distinguished by the first light , although it be not material and fiery , yet is nevertheless invisible , because in respect of the matter , it is brought to the highest degree of tenuity , and in respect of its form , is endowed with spirituality . But the Light that was scattered in the middle Heaven , being bounded into a narrower compass , was cast into the Globe of the Sun , which was necessarily to be formed into a kind of a thick body , as it were into a smoke fit to be kindled , yet not combustible , that so it might be setled , being kindled by that immortal Light , and be in the room of the general Lamp of Nature , or as a fiery Mass . The light of the Sun therefore is nothing else but a lightsome spirit , deriving its rise from the Spirit of eternal Light , gathered in , and inseparably cleaving to the body of the Sun , and made sensible by reason of the thickness of the body , communicating to all the natures of the Universe , light , and a manifold virtue : constituting the spirit of the World by its non-intermitted influence : and bound up in a body for the good and welfare of the corporeal Nature . 196 Yet the Sun-beams that are perceivable by our eyes , are not pure spirits , for issuing continually from the Sun , have their progress , being clothed with the encompassing Air . They are therefore nothing else but a continued flowing forth of the spirit of Light , which springing forth as so many rivulets from their Eternal Fountain , and working themselves into the aetherial Nature , as a flame into a most thin smoke , do over-spread the whole face of the Universal World with their light . 197 It is natural to Light to flow continually from its Fountain . We call those Rays issuing forth , and mixing themselves with the airy nature , and they are the first actings of light in the Sun , and the conveyance of it from the Sun . For it is the property of a lightfull body , to act by it rays , and to send forth heat and light , and that might spread its light abroad by a darting forth , and multiplying of its beams . We do by light signifie both the first act of the lightsom body , as also a secondary lightsomness which floweth out from the former . 198 The Lamp being out , either for want of matter , or blown out by the wind , the fiery and lightsom spirit that kindled the Lamp doth not perish , neither is it extinguished , as it commonly seems , but onely loosing what it feeds on , and being stript from it , is scattered in and vanisheth to Air , which is the Abyss and universal Receptacle of all lights and spiritual natures of the material World : from whence we may learn , that the nature of this Lightsomness is spiritual , and is derived from the spiritual Fountain , not otherwise than natural forms from their Matrix , which is the spirit of the Universe , perpetually flowing from the Sun , as from an eternal and immortal Spring . For as the bodies of mixt Beings in their making , do rise from the first matter , and the Elements , and do gradually at their departure , slide into the same again , so the natural forms of individuals in their approch , do flow from the universal form ( which in the manner of a Form of forms , doth inspire a formal virtue into the seeds ) and in their recess do again return into it . But that form is the Spirit of the light of the Universe , to which , as to their principle , and as to a nature of the same kind , do all single forms and sparks of light got loose from their tyes , return . So are all mixt Beings resolved into their first principles , but these principles do return to that Eternal Spring of Nature , as to their proper centre and peculiar countrey . 199 But that Spirit of the Universe is from the Sun , yet not the very light of the Sun , conspicuous to us by reason of the presence of its body ; but that invisible spirit , which is continually dispersed by the beams of the Sun , through the universal Region of the Air , and doth extend it self perpetually by communication through our Heaven , yea , even to the centre of the Earth , and that in the absence of the Sun , and in the darkest night , pouring out all gifts for generation and life , through all the bodies of the Universe . 200 The divine Love was not able to contain it self within it self , but did wholly go out of it self in the creation , by multiplication of it self , and pouring out himself wholly also in the conservation of creatures in themselves . Light also , which is the exactest Copie of the Deity , doth also imitate the divine Love : for it is not able to be comprized within its own lightsom body , but is diffused far and near for the good of other Beings , by a strong multiplication of its beams , being not so much born for it self as for others , being as it were the token of Divine Love , communicating it self to its power , and reaching forth into the most remote places , unless it meet with a stop from a thick bodie . 201 Light also doth hold forth to us the infinite Nature of God ; for the small light of a lamp or candle cannot , as long as it is fed , by all its continued effluence of rays , and by its infinite communication of its flames , be exhausted or diminished . As many beams so many streams flow from it . Yet though it gives , though it diffuseth it self , although much be taken from it , yet is it not brought to nothing , neither receives loss , which is the alone property of a spiritual nature , and is altogether unappliable to a corporeal . So the intellectual endowments , as the understanding and knowledge of things , which are justly esteemed spiritual lights , are of the same kind , that though alwayes bestowed abroad , yet are preserved entire at home . Therefore must we confess that there is something divine in Light . 202 The beams of a lightsom body , although they be of a spiritual nature , yet are they stopt by a thick body , because their conveyance is by means of the Air , without which they are not perceivable by us , by which copulation also they are in a manner made corporeal , and therefore cannot pierce or enter into the bodies that are not porous . So spiritual things do act with us by some sensible mean , that so we may perceive them to act . But the lightsom body being absent , the beams also depart , neither do they part from his presence , because they immediately flow from him . 203 But the Air is without enlightened , not onely by the presence of a body of light , and of the beams from it , but also the body being gone , and the beams withdrawn , by a lightsom spirit flowing from them : as is clear in the darkest Eclipse , or the Heavens over-cast with the blackest clouds , or wrapt up in the mask of night , yea , the Sun being sunk under the Horizon : for that act of present light cannot proceed from the body of light , and its beams being absent , but from the access and presence of a spiritual light . 204 A transparent body as glass , being pointed with the Sun beams , doth gather them , and receives in it the image of the Sun , and is made lightsom , & as it were a brief draught of the Sun , which sends forth its beams on the farthest side opposite to the Sun , from which the beams of the Sun being refracted , by the concourse of the glass , seem to pass through the glass , which yet indeed they do not , for the rays by reason of the Air that cleaves to them , are setled about the glass , the spirit of light onely passing forward , but by the beams which are darted out on the other side , are the beams of the Sun , or of the glass being kindled by the Sun-beams into a lightsom bodie . 205 Every transparent body , especially glass , is a medium of light , because it receives light into it , and having received it , doth communicate it to the Air that is beyond it , not by the sending forth of lightsom Air about it , which is repugnant to Nature , but by another double way . First , because a transparent body yields to , and le ts pass the spirit of light , and doth send it forth abroad being received by it , which sent forth , gets into the adjoyning Air , hence springs that plentifull light ; and besides , because that transparent Medium is made by the benefit of the light , it receives not onely light in it self , but lightsom to others , and by the spirit of Light , which is in love with transparent bodies , becomes as it were a lighted lamp . But now every lightsom body hath the priviledge and power to scatter its light , which is not granted to thick and dark bodies , unless by reflection . 206 Those which are the pure natures of mixt Beings , are mearly spiritual , the bodies are as it were the Barks and Vessels , in which they are contained and kept . And not otherwise could those sublime Natures , unless tied to the corporeal Elements , and so bound in by their weight , pass this lower Sea , and lodge in the Centre of this Abyss . They come subject to sense by their bodies , the bodies are moved and acted by them , so do they do interchangeable offices . This that secret of Homers Juno , whom Jupiter let down with a weight at her heels . 207 Since the whole frame of the Universe is but one onely body , one onely universal Nature , consisting of many natures and bodies , bound together by their proper Mediums and bonds , it should not be wondered at , that such parts & members are knit together by a strong , but secret tye , and do give a mutual assistance each to other , for they have not onely a mutual relation to , but also a communication with one the other , and these various natures do exercise a kind of a commerce , the extreams by the middle , the middle by the nearest . But this communication is performed by spirits sent forth : for all the parts of the world , all the individual natures of the world do abound in spirits ; many of which flowing forth , leave room and give way for those that flow in , and so is there by the continual ebbing out and flowing in of spirits , a continual reparation of the world , and of the natures thereof . This is the scale of general Nature presented in a vision to the Patriarch Jacob , these are Mercuries wings , by whose help being mistically termed by the Ancients , the Messenger of the Gods , he was thought frequently to visit the coasts of the Earth , and the courts of Heaven . 208 The active principles of every kind of Vegetables or Animals are spiritual , their bodies are the passive organs of the spirits , by which they exercise the faculties of the senses , and do by various actings put forth their powers , as the authours of actions , so that in the general life may be termed a concent of actions , or a continued act diversified by the multiplicitie of actions , flowing from a spiritual fountain , and brought forth by corporeal organs . 209 It is the propertie of the spiritual nature to act , of the corporeal to be passive , where therefore there is a concourse of both , as in mixed bodies , that as the more noble doth act and rule this as passive doth obey . For the power of act is the priviledge of ruling , but the burden of being passive is the mark of being servile ; so the in-set fire in the seed , is the principle of generation and life , the highest operating spirit , the Archaeus of Nature , the orderer in the preparing and forming the matter in the mixtion and distribution of the Elements . So doth the Form in the mixt Being exercise its rule at his will , as the fountain of all actions . So do the virtues of the heavenly Beings dispose and seal all inferiour Elements and corporeal matter . 210 Natural bodies which have an active vigour , and an occult cause of acting , do not , as is commonly thought , act alone by their qualities , but by secret spirits . For the fire doth not heat and burn by the single qualitie of heat , but by the continual flux of spirits and rayes . Neither do the Earth and Water refrigerate or moisten by the alone qualities of cold and moist , but by their vapours and in-nate spirits sent forth , do affect the sense from without . Neither do poysons onely by cold or hot qualities , but by malignant spirits bring death or infection sooner or later . Concerning Plants or Herbs , we must judge alike , because their active virtues do not lie hid in their qualities , but in their essence , which Nature hath made abundant in spirits , whose basis and principle powers are concerning spirituals , for the bodies are as the shadows or the investments of things , under which the invisible Nature is hidden , but since qualities are the accidents of things , are not therefore able to constitute their essence , nor shew forth in their actings those wonderful virtues , but are onely as the in set instruments of actions & passions , which the working spirits , that are the workers of all actions make use of in their actings , but yet Nature indures them not as principles and efficient causes of actions . 211 The natural tinctures , odours and tasts of things are special and spiritual gifts of Nature , with which it hath suitably inriched her Beings , & which do not onely contribute to their ornament , or onely are inherent in them , as extrinsecal accidents , but also have an in-set and radical cause , and are not so much to be termed accidents , as demonstrative tokens of inward virtues , by which the occult and formal signatures of things discover themselves . 212 Rarefaction and condensation are the two instruments of Nature , by which spirits are converted into bodies , and bodies into spirits , or also by which corporeal Elements are changed into spiritual Beings , and spiritual into corporeal ; for Elements do suffer these changes in mixt bodies . So the Earth doth minister spiritual food to the roots of vegetables , which being fed upon , doth go into the stalk , the bark , the boughs , the branches , the flowrs , and into the corporeal substance . The same is done by Nature in Animals . For the meat and drink , which they diet on , or at least the better part , is terminated into humours , and at length into spirits , which getting through the pores , and knit to the flesh , nerves , bones , and the rest of the parts of the bodie , do nourish and augment them , and do by the never-tired work of supply , repair decaying nature . So the spiritual and the portion of the purer substance , is curdled to the frothie bodie of seed . Art the Ape of Nature , doth experience the like in her resolutions and compositions . 213 The life of individuals is in a rational and strict union of the matter and form : but the knot of both natures , their tie and base lieth hid in the fortified embraces of the innate heat and fire , and the radical moisture . For that formal fire is an heavenly ray , which is united with the radical moisture , which is the purest and best digested portion of the matter , and as it were an oyl defaecated , exuberated , and turned as it were into a spiritual nature , by the organs of Nature , as by so many Alembicks . 214 There is much of the radical moisture in the seed of things , in which , as in its food , is kept a celestial Spark , which doth act all things necessarie to generation in a convenient matrix . But wheresoever there is a constant principle of heat , there is conceived to be a fire , because the natural principle of heat is his in which it is , 215 A man may observe something immortal in the radical moisture , which doth neither vanish by death , nor consume by the force of the most violent fire , but remains unvanquished in the carkases and ashes of bodies burnt . 216 There is a double moisture lies in every mixed Being , to wit , an Elementarie and a Radical . The Elementarie , being partly of an aeriall , parly of a watrie nature , yields not to fire , but flies away into a vapour or smoke , which being drawn forth , the bodie is resolved into ashes ; for by it , as by a glue , the Elements in their mixture are knit together . But the radical moisture scorns the tyrannical assaults of common fire , but it neither dies in the martyrdom , nor flies away in the combat , but surviving the mixt bodie , doth stubbornly stick to its ashes , which is an evidence of its exact puritie . 217 The experience of this radical moisture , hidden in the ashes , did teach a secret to the glas-makers , being ignorant of the nature of things , for by bringing Glass out of Ashes by the sharp point of their casting flames , they have made a hidden thing evident , beyond which , neither the strength of fire or art are able to stretch it . But the ashes must necessarily run , that there might be a continued quantitie , and a solid bodie made as glass is , which could not be otherwise , for there can be no flowing of any thing without moisture . Therefore that moisture being inseparable from its matter , is at length brought to terminate into that noble and as it were aetherial transparent bodie . 218 The extraction of Salts out of Ashes , in which is the chief virtue of mixt Beings , the fertilitie of ground increased by the burning of stubble , and by ashes , doth evidence , that that moisture preserved free from fire , is the radical principal of generation , & the root of nature . Although this virtue lies hid , solitarie and idle , till being received by the Earth , the common matrix of Natures principles , yet shew forth a hidden facultie convenient for generation and multiplication , as it is also accustomable in the seed of things . 219 That Radical Balsame , is Natures ferment or leaven , infecting the whole mass of the bodie . It is an indelible and multiplying tincture , for it pierceth and tingeth even the more loathsom excrements , which is evident by the frequent , although imperfect generation , that is made from out of them , as also by the frequent dunging of ground , which is known by the most unskilfull husbandmen , that so the languishing land may be set forward to pay its due , and that with an advantage to the expecting labourer . 220 We may guess , that that root of Nature , which survives the ruin of the mixt bodie , is a foot-step , and the purest and immortal portion of the first matter informed , and signed with the divine character of Light . For that ancient matrimonie betwixt the first Matter and its Form , is not to be untied , from which copulation the other bodies drew their original . Moreover , it was necessarie that this incorruptible base of corruptible things , and as it were the cube-root of them should lie hid , always remaining and immortal in the depth of bodies , that it might be constantly and perpetually a material Principle , having a potentiality and aptitude to life , about which , as about an immoveable Axle-tree , there might be a continual turning of the Elements and things . And if we may have the liberty in dark things , to guess at what is most likely truth , that immortal Substance is the foundation of the material World , and the Ferment of its immortality , which the Eternal Measurer of all things hath fore-established to survive the day of the conflagration of all things , when the Elements shall be purified by that refining fire , that so he might renew and repair out of this pure and ever-remaining Matter , his work vindicated from original sin , and the taint of corruption . 221 That this radical Basis is not of the kind of special forms , is evident , because every individual hath its individual and singular form , which doth depart the body upon the dissolution of the mixt Being , yet that radical principle remaining unextinguished , although it abide much weakened , and of little efficacy , by reason of the absence of the form , yet do those vital sparkles remain apt for the production of more debased and imperfect births , which production belongs not so much to Nature , as to the matter in its birth ; this attempteth , but is not able to generate without a companion , by reason of the absence of the formal and specifical virtue . So the carkass of a man or an horse , by reason of the defect of seed is not capable for the generation of a man or an horse , but of loathed worms and other insects , from whence we may guess , that that feeble principle of life proceeds from the scarcity of the first matter , and rather to be of the family of the lower Elements , than of the higher and celestial , yet that there is in it some of that tincture of light . 222 For certainly that slight spark of that former light , which did in the beginning inform the dark matter of the lower Abyss , may be sufficient for the generation of insects : for it doth work the matter by a confused and disordered motion , that it might bring forth the power into a feeble act , but the matter warmed by this spark , and as it were languishing , being corrupted rather by the fancy than the copulation of a male , doth rush into the lustfull act , and being unable to bring forth a just issue of Nature , doth form loathsom phantasms , as Worms , Hornets , Beetles , and the like , in the filthy excrements . Therefore that radical Moisture is the nearest and never-ceasing subject of generation and life , in which is first kindled the fire of Nature , and the formal act in a well disposed and prepared matter . But in a confused and ill ordered matter , where that humour doth act the part of the male , it begets spurious and bastard births of Nature , for that generation which is made without specifical seed , seems to be made rather by chance and default , than by the intention of Nature , although in it seems to be a dark and confused kind of copulation of actives with passives , which is required also to the production of every , though imperfect , Being . 223 That radical Ferment constantly abiding in the depth of mixt Bodies , seem to be the Band , Seat and Tye of that matrimony contracted between Light and Darkness , between the first Matter and the universal Form , finally of all the Contraries : otherwise the Matter and Form , by reason of their repugnant natures , would not be knit together . But that dark unbridledness of the first matter and its averseness from light was tamed , and its hatred turned into love , by the good office of that lightsom tincture , which doth reconcile things repugnant . 224 The inbred Heat and the radical Moisture are of a divers kind , for that is wholly spiritual and of the Sun , this of a middle nature , betwixt a spiritual and a corporeal , both participating of an aethereal and elementary Nature ; that is of the degree of things above , this of things below , in which was celebrated the first marriage of Heaven & Earth , by which also Heaven hath its abode in the very Centre of the Earth . They are therefore deceived , that do confound the inbred heat and the radical Moisture , for they differ no less than smoke and flame , the light of the Sun and the Air , Sulphur and Mercury : In mixt Beings , the radical Moisture is the seat and food of the inbred and celestial Fire , its bond with the Elementary body : but that power of Fire is the Form and Soul of mixt Beings . In seeds , that moisture is the immediate Keeper and Case of that Spirit of Fire inclosed in the seed , till it be set on to generation in a disposed Matrix , by an adventitious heat . Finally , that radical Substance is Vulcan's Shop in every mixt Being , the Chimney in which is kept that immortal Fire , which is the first mover of all the faculties in an individual nature . 225 That radical Moisture is the Catholical Balsam , the most precious Elixar of Nature , the Mercury of Life , having a perfect sublimation by Nature , a dose of which is administered to every individual of her family , weighed to a just quantity by plenteous Nature . They that have attained the happiness to fetch out this hidden Treasure of Nature , wrapt up close in the heart , and in the closets of Natures birth , and can get it out of those close coverts of the Elements , let him boast that he hath attained the chiefest staff and help of life , and a most precious Treasure , 226 The order of Reason and of Creation doth require , that the first Copies of things , being first of all concealed in the celestial Natures , were transmitted into inferiour Beings : but in the first they are of a far greater perfection , both because of their greater tenuity and dignity , as also because of their neighbouring seats to the Eternal Being : but with us they are much meaner , because carved in a grosser and less valuable matter , and more distant from their eternal Principle . There is nothing therefore printed in this lower Margin of the World , which was not at first copied in the heavenly Being : neither is there any particular kind of Being of the inferiour natures , which doth not acknowledge the dominion of one Superiour agreeable to it , and which it hath not the secret seal and signature of it . So do things below depend on things above . 227 The World is a creature of an ambiguous nature , for it is of both Sexes , the higher part , to wit , the celestial , is active and masculine ; the lower Elementary nature , is the passive and feminine nature . The Globe of the Earth is the womb , in which the engendering seed of Heaven is received and kept . From the masculine part proceed life and strength ; from the female part corruption and death do issue . 228 Since superiour and inferiour bodies have their original from the same Principles , as from their parts , yet are they not such as have their equal lot : it is equal , that those things that have the honour of being nobler substances , and advanced to higher offices , should distribute to their brethren of a lower degree , being poor and in want , some of their wealth , and so provide for their life and conversation . For it was provided by the foresight of the Deity , that since there was a necessity that the World should be made up of unequal natures , the more powerfull Natures should aid the weaker , & hand help to the fainting Natures . So Love is the indissoluble knot of the parts of the Universe . 229 In this sublunary Region , diseased Nature sickens out of a defect of the proportion and temperament of the Elements , either by reason of the quantity , or of the qualities , either out of a too great intension or remission , and so is there a dissonancy in Natures musick , and a distemper in her bodies . Therefore the consonancy of the Elements , which riseth from a proportion , and constitutes their temperament , being gone , the matter and form of the whole mixt Being hath a bad coherence ; Nature is troubled and staggers with a perplexed confusion , and hence do first diseases , and then death assault disordering and falling Nature . 230 That discord of those Principles , have either an intrinsecal and radical cause , as from a vicious seed , an evil generation , or age ; or an intrinsecal and accidental , as from a too great repletion or emptiness , from whence either an excess or defect in humours and spirits ; or from putrefaction , mortal poison , infection , grief , hurt , or some other impediment brought upon the Organs of life with the like , which do hurt Nature . 231 The four radical Qualities of the Elements , are as so many harmonious Tones of Nature , not contrary but divers , and distant each from other by certain pauses , from whose rational difference , intension and remission , is made a perfect consent of Nature , perceivable by the understanding , bearing an Analogy to that vocal Musick which is heard by the Senses . Sharp and Flat in Musick , though they are extreams , yet are not Contraries in Musick , they are the terms of those means , which lye betwixt them , and are composed and tempered after a divers manner by these two extreams . So Heat and Cold , Driness and Moisture , are the extream Qualities in Nature , yet not therefore contrary , but onely the bounds of the middle and interjacent Qualities , from whose mixture and temperament , do the middle proceed . 232 The motion of Nature is continual and not tyred , no less in every part than in the whole . For she always acts , never idle , so that if she were but out of action for a moment , it would ruine the whole frame of the Universe , which is addicted to a decree of a perpetual motion . For neither doth the setled Earth , the calm Sea , the quiet Air , therefore altogether rest , because they are not seen to be moved , they rest no more than a sleeping man : that rest is a remission of action , not an omission or cessation . Nature acts within , neither doth it ever desist its action or motion of the Organs . Even a very carkass hath a motion , to wit , of corruption : but living Beings , though they are not acted by a local , yet are they by an organical motion . 233 Nature doth move the frame of the Universe in a uniform and orderly motiō , yet so that wheels things unequal and unlike , by an unequal unlike motion . This unequality of the motion is required by a Geometrical equity , and so all the motions of all the heavenly bodies , may be Geometrically termed equal , considering the difference of the magnitude , distance , and nature of them . 234 Nature being no less powerfull than wise , in the informing and governing of her Works , doth attain her certain end by many wanderings and windings , which is most evident in the births of the Earth , for she handling the Elements in an unequal temper , doth , especially in the Winter , replenish the womb of the Earth with a fruitfull seed , in the Spring brings forth an easie birth , in the Summer ripens the fruit , and in the Autumn all fall . 235 This diversity doth especially proceed from the approch and recess of the Sun , appointed to this end by the Creatour : For he hath destinated the Sun to the Rule of the Elements , that by his various distance , inflection and reflection , they may have a divers and various temperament , and so there might be some help for Nature , working divers things by divers means , and that she might perfect her changes , by the various changes of Times . This variety of Nature is worth the exactest thoughts of the most acute Philosophers . 236 The heavenly bodies , though not subject to that stain of alteration , do notwithstanding introduce manifold changes in the Elementary Region , and do inspire various affections by their divers propension , and the various motions of the planetick bodies , which do alter their site and distance between themselves , and also the figure of the Heavens , which actions do diversly form and incline the pliable natures of the Elements , and they never cease to ferment them by their continual influence . 237 The whole substance of the Heaven , hath parts continuous , though not contiguous ; let not any therefore fancie the World to be the works of Art , which is the work of Nature , which cannot endure any section into Sphears and Circles ; for they that first divided the aetherial region into many orbs and circles , did propose to themselves rather the easie teaching by it , than to shew the truth of the thing . For the divine nature being an unitie , is desirous of and endeavours unitie , and so avoideth multiplicitie : wherefore we must conceive she created not many Heavens , separated by their matter and superficies , when one bodie , in respect of the continuitie of the matter , though distinct in the dignitie and virtue of the parts , might suffice . Neither is this taken off by the motions of the Stars in their courses and customs , which because we know not , we therefore make a fancied Astrologie , and do too boldly bring the power of God under the weakness of man , though the continuitie of the Heaven hinder not the motion of the Stars , and there might be some help for mans reason to find out their orders , 238 That there should be a first moveable above the Heavens , by whose hurrying motion the lower Heavens are turned about , is not an invention of the wisdom of God , but onely a fancied help for mans ignorance : for if we assign the principle of motion to that first mover , why do we denie it to the globe of heaven ? why should we fancie an external cause of motion , which may be all this time intrinsecal ? 239 As this lowest province of the World is subject to the rule of the middle , so is the middle , viz. the aetherial to the highest and supercelestial for its priviledges and deputieship . For the Empyrean heaven , and the quire of the intelligible Beings , do inspire into the celestial orb those virtues , which they receive from the Archetype , in order of succession , and do move those natures that lie nearest them , not without a concent , as the first organs of the material world : by which motion the inferiour bodies , being also moved , do exercise their turns , as so many dances to a set pace , and do borrow whatsoever is excellent from the superiour bodies . 240 But Intelligences are illuminated at hand , according to their orders from the mind of God , as from the spring of eternal light , by which illumination they are fed , as with an immortal food , and in it , as in a glass , do they read , receive the commands and will of the Divine Majestie , and by it are enkindled to an honourable obedience . This is the manner and union of the threefold nature of the Universe , the knot and Herculean bond of this union is the love of God . So in a ternarie is compleated the whole state of the World , whose Creatour is by no means part of it , no otherwise than Unitie is neither a Number , nor the part of a Number , although it constitutes all number , but is the principle and measure of Number , neither is the Musician or Lutonist a part , but the authour of the Concent . 241 They which believe that an almost innumerable multitude of heavenly bodies , were created for the commoditie of the globe of the Earth , and for her inhabitants , as to their proper end , are deceived , for reason will denie , that natures , so far more noble and transcendent , were enslaved to the service of more vile and low-born Beings . Is it not rather more likely , that every Globe doth rather of it self make a peculiar world , and that so many worlds as feodaries to the eternal Empire of a God , are diffused through the vast range of the heaven , and there do hang as bound each to the other by that common bond of the heaven , and that the whole large Universe doth consist of those manifold natures ? These , though so far severed in nature and place , yet do joyn in a mutual love , so as to make up a perfect harmonie in the Universe , The heaven is the common place of all , yet is it more pure about those more perfect Beings , therefore it is of great tenuitie and almost spiritual , and so fils up the places between , that so it may the better receive the various affections of so many natures , and the secret virtues continually issuing from them , and having received them , it might swiftly communicate them to others , though far distant . For the heaven is Natures conveyance , by the mediation of which , all the Cities of Nature do traffique one with another , and are made partakers of each the others wealth and store . So are they linked together by a most powerfull bond of friendship and nearness , as it were by some magnetick virtue . 242 What hinders , but that we may reckon the Globe of the Earth , as well as the Moon amongst the Stars ? For both are naturally dark bodies , both do borrow light from the Sun , both are solid bodies , and reflect the beams of the Sun , both send forth spirits and virtues , both hang in their heaven or their air . But the doubt is , whether it moves or no . But to what end is her motion needfull ? why may not she also stand fixt amongst so many fixt bodies ? And it may be the Moon hath her inhabitants , for it is not credible , that Orbs of so immense and vast a compass , should be idle and useless , not inhabited by any creatures ; that their motions , actions , and travels should onely tend to the good of this lowest and most despicable Globe : since God himself , not liking Solitude , did go out of himself in the Creation , and poured out himself upon the creatures , and gave them a Law for Multiplication . Is it not more for Gods glorie , to assert the intire Fabrick of the whole Universe to be like a great Empire , graced with the various natures of many worlds , as with so many Provinces or Cities ? and that the Worlds themselves are as so many habitations & tenements for innumerable Citizens of divers kinds , and all created to set forth the superlative glorie of the great Creatour . 243 And who will not admire the Sun as an immortal Lamp , hanging up in the middle of the hall of the Great Lord , and enlightening all the corners & recesses of it , or else as the Vicegerent of the Divine Majestie , infusing light , spirit and life into all the creatures of the World ? For it was fit that God , being altogether immaterial , should rule and order his material works by an organ , which should be of a middle and most excellent material Being , which also ought to be full of vivifical spirits , and so to set over sensible things , a sensible Monarch . 244 This Doctrine of many Worlds is not repugnant to Scripture , which doth onely relate to us the Creation of our World , describing all things concerning the others in a mystical , rather than an open & clear way , onely touching at them , that so mens feeble souls , that had alreadie fallen , as too curious of knowledge , might rather sit and admire , than rise and understand . The clouding of this truth , this darkness of mans soul , was part of the punishment of sin , by which he fell from the pleasures of Paradise , the delights of knowledge , the knowledge of Nature and heavenly things , that so he that would stretch himself to a sinfull desire of a forbidden knowledge , might be nipt by a just deprivement of what was given : and so he having brought in a multiplication and confusion of knowledge , might be punished with the loss of that true Knowledge , which was one of all things . That is the Cherub , the guardian of the Garden , he that hath his flaming faulcheon , striking blind the guiltie souls of men with the brightness of his light , and forcing us off from the secrets of Nature , and the truth of the Universe . 245 The Divine nature , although it be a most perfect unitie , yet seems to consist of , and to be perfected by two things , viz. Understanding and Will . By his Understanding , he knows all things from eternitie ; by his Will , he acts all ; and both he doth most absolutely . His Knowledge and Wisdom belong to his Understanding : but his Goodness , Mercy , Justice and the rest of those virtues , which are accounted Moral with us , belong to his Will ; yea so doth also Gods Omnipotencie , which is nothing else but his Omnipotent Will . The Intelligible natures , viz. the Angelical nature , and the Soul of Man , which are small draughts of the Divine nature , have also these two faculties , according to their weight and measure . For in them the understanding is the organ of Knowledge , the will of Working , and beyond these can they not act . FINIS . Notes, typically marginal, from the original text Notes for div A38619e-360 In Pimand . In Smarag . Tab Lucret. nu . 2. * Cap. 5. l. 3. de ort . & interitu . † Cap. 1 & 2. de ort . & interitu De Sariis Philo's Sopinion . The creation of the Sun Lucret. lib. 2. Cap. 9. l. 1. De Mat. Aeneid . 6. Psal. 18. Lib. 1. de Diaeia . Deut. cap. 33. 
A51412	----	The spirit of man, or, Some meditations (by way of essay) on the sense of that scripture, 1 Thes. 1:23 ... by Charles Morton ... Morton, Charles, 1627-1698. 1692 Approx. 142 KB of XML-encoded text transcribed from 58 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A51412 Wing M2825 ESTC R31044 11766979 ocm 11766979 48797 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51412) Transcribed from: (Early English Books Online ; image set 48797) Images scanned from microfilm: (Early English books, 1641-1700 ; 1489:13) The spirit of man, or, Some meditations (by way of essay) on the sense of that scripture, 1 Thes. 1:23 ... by Charles Morton ... Morton, Charles, 1627-1698. Mather, Cotton, 1663-1728. Mather, Increase, 1639-1723. [8], 100 p. Printed by B. Harris for Duncan Campbell ..., Boston : 1692. Perface signed: Increase Mather, James Allen, Samuel Willard, John Baily, Cotton Mather. Errata on verso of t.p. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul. Man (Christian theology) 2002-09 TCP Assigned for keying and markup 2002-11 Aptara Keyed and coded from ProQuest page images 2002-12 Emma (Leeson) Huber Sampled and proofread 2002-12 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE SPIRIT OF MAN : OR , Some Meditations ( by way of Essay ) on the Sense of that Scripture . 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly , and I pray God , your whole Spirit , and Soul , and Body , be Preserved Blameless unto the Coming of our Lord Iesus Christ. By Charles Morton , Minister of the Gospel at Charlstown in New-England . Mal. 3. 16. Take heed to your Spirit Luke 19. 55. Ye know not what manner of Spirit you are of . Boston Printed by B. Harris , for Duncan Campbell , at the Dock-Head , over-against the Conduit . 1692. ERRATA . PAge 23. line 19. for Casual r. Equally . p. 26. l. 2. after That r. Tho' p. 50. l. 30. for To. read in . p. 77. l. 29. for The r. They p. 78. l. 24. for Clears r. cleaves . p. 85. l. 21. for whence r. where . AS we have all manner of Demonstrations , to assure us , of what E●●hu asserted when he said , There is a Spirit in man ; so we have the Eternal Spirit of God Himself , by the Pen of His Inspired Solomon , Recommending this Blessed Oracle of Wisdom unto us , A man of Understanding is of an Excellent Spirit . Indeed , we have no Understanding till , believing that we have within us , a Spirit Excellent for the first Author and Nature of it , we Endeavour above all things to make that Spirit become yet more Excellent , by the Alterations of a New Birth upon it ▪ The Woful and Rueful Degeneracy , which has be●allen the Spirit of Man , by his Fall into Sin , is a matter of the most bleeding Lamentations , unto every Spirit that in the least measure begins to Awaken out of that Lamentable Fall. Yea , The whole Creation Groans over the vitiated Spirit of man , and sighs , How art thou Fallen , O thou Child of the Morning ! Accordingly , when once the Symptoms of a Recovery , from , The madness in our Hearts whil● we L●ve , do dawn in the Reflections of our Spirit , upon its own unhappy Depravations our chief Question and Study then is , What we shall do for the Salvation of that Spirit from the Distempers ●f it ; and we become wonderfully Thankful unto our God , for His accommodating of Us , with such means of Grace , as He never bestow'd upon the Apostate Spirits , whom He hath Reserved in Darkness under Everlasting Chains . If we duely consider , the Natural Faculties of that Spirit , which the Father of Spirit●s hath Breathed into us , or the provision which God has made For it , in the Spiritual World , we shall indeed reckon , that our Spirit is too Excellent a Thing to be neglected ; yea , that there is no Folly like that of the man , who Despiseth his own Soul. But if we again consider the Moral Pollutions , which have disordered our Spirit , we may be soon convinced , That we are in Danger of Dying without Wisdom , whereby the Excellency that is in us then will go away : And that there had need be some Essayes towards a Revival of the Primi●ive Excellency in our Nobler and Better Part , in order to our Meetness for the Inheritance of the Saints in Light. Now , as the whole work of Sanctification upon the Spirit , is necessary to make it Excellent , so , there is a notable stroke of that work performed in the Sanctification of the Humour , which is to be seen in the Temper and Biass of that Spirit . There is ● certain Air of our Complexion , which Results from some Circumstances of the Uni●● between our Souls and our Bodies ; and ●his Disposition , we ordinarily call , The Spirit of the man. Let This be Sanctify'd , and the Man will become one of , The Ex●cellent in the Earth . It would be a marvellous Renewal o● the Divine Image in our Spirits , and it would render us extraordinarily as well Serviceable to others , as Comfortable to our selves , if that Inclination which our Spirits have , as they are United , and therefore very much Conform'd , unto our Bodies , were Preserved Blameless : and were this remarkable Article of Sanctification , more considered , we should see perhaps , ●ar more Excellent Spirits , than are now too frequently beheld in those that wear the Name , that began at Antioch . To promote this Holiness and Happiness , the Reader is here blessed with the Worthy Labours , of a Learned , Pious , and now Aged Servant of the Lord Jesus Christ in the Ministry of the Gospel . He is a person too considerable in his Generation , to want any of our Commendation ; and as for this his Judicious Treatise , 't will by its own Pertinency , and Usefulness , abundantly Commend it self unto every sensible person , that shall peruse it with a just Attention . All that belongs unto Us , is to follow it with our Prayers , That He who Forms the Spirit of man within him , would by this Book assist the Readers in Reforming whatever they may find in their own Spirits calling for that Reformation ; and in Glorifying of God , with the Spirits , which He has Made and Bought for His own Immortal Glory . Increase Mather Iames Allen Samuel Willard Iohn Baily Cotton Mather The CONTENTS . TExt Opened PAGE 1 VVhole man-what ● Expositors Differ . 6 The most proper Interpretation thought by the Author . 9 Spirit out of Man. 9 In Man. 10 Peculiar Genius , ( in Text. 14. Scripture Distinctions of Soul & Spirit 16 Constitution of our Spirit . 18 Spirits Hot. 27 Chearfulness . 28 Activity . 31 Courage . 34 Anger in zeal . 41 ●n Iealousie . 51 Spirits Cold , 54 ●orrowful . 55 ●ull . 63 Timorous . 65 Meek . 69 Spirits Moderate . 73 ●●ference , no strained Notion ▪ 88 THE SPIRIT of MAN. OR , Some Meditations ( by way of Essay ) on the sense of that Scripture . 1 Thes. 5. 23. And the very God of Peace Sanctifie you wholly , and I pray God your whole SPIRIT , and SOUL and BODY , be preserved blameless unto the Coming of our Lord Iesus Christ. THe Apostle , having given the Thessalonians , divers Exhortations in the preceding Verses , closes all with a profession of Prayer for them ; as well knowing , That all Counsels , or Charges by men , tho● sent from God himself , would be of no effect , unle●s God by his Sanctifying 〈◊〉 do give men Grace to Improve 〈◊〉 . He prayes , not only that they may be Sanctified , but that they may be wholly so ; And that the ●ulness of the Expression [ HOLOTELEIS , wholly perfectly ] may the better appear , He Descends to all the particulars , that are in Man ; he mentions the chief Heads of them , which are either all that is in Man , or To which All , that belongs to Meer Man , may be Referred . Your whole Spirit , and Soul , and Body ; that they may be Sanctified or filled with Grace ; and not only so , but also preserved blameless therein to the Coming of our Lord Jesus Christ ; ( that is ) preserved to the End. We shall a little Explain the words : The very God of peace , ( Autos de O● Theos ) or the God of Peace himself : 't was a frequent Option , Benediction , Salutation or Valediction , [ Peace be to you . ] In the word Peace , all good was comprehended . So , to these same persons ▪ 2 Thes. 3. 16. Now the Lord of Peace himself , give you peace always , by all means . Here in the Text it seems to Referr to a Duty , peace with men , v. 13. be at peace among your selves . And a priviledge , peace with God , and in your Consciences . To both which Sanctification doth contribute , in the per●formance of the afore mentioned Dut●●● [ Sanctifie you ] HAGIAS Al , make you holy , or separate and consecrate you to himself , ( this is the Notation of the word . ) The Definition of the Thing , Sanctification , is A Renewal of the whole man , whereby we are enabled daily more and more to Die unto Sin and Live unt● Righteousness according to Gods Foreordaination . [ Wholly ] HOLOTELE●S , wholly-perfectly ( as is before noted ) is , To Extend this work of Grace , to all the parts of Grace , and all the parts of Man. The parts of Grace , both Habits and Acts ; and in both , the perfection of Degrees , and persistance of Duration . In the parts of Man , that which follows . [ And I pray God your whole Spirit ] HOLOCLERON TO PNEUMA . The word HOLOCLERON signifies properly ( Haeres ex asse ) a compleat Heir , from whom nothing is given away ; or one that has the whole Inheritance . It therefore ( I think ) does here signify all that Appertains to Man , expressed by the word Spirit , HUMON TO PNEUMA . All the Spirit that is in you , or all that may be called your Spirit . Your ; not the Spirit of God in you ; for He is not capable of Sanctification , being already , and always in himself perfectly Holy. TO PNEUMA , The Spirit : What it is , is the chief matter of our present Enquiry ; and therefore of it , more fully after ; only we shall here Note , That it seems to be a more General , and comprehensive word , in which the two that follow are Included [ And Soul and Body ] KI HE PSUCHE KI TO SOMA . The Latin [ Et Anima , & Corpus ] I should not scruple to Translate [ Both the Soul and the Body , ] and if ( et & et ) in Latin signifie [ Both , & And ] why ( KI & KI in Greek , does not as properly the same , I see no Reason . And then the Text would run thus . I pray that your whole compleat Spirit ( as a General ) Both Soul and Body ( two special Ingredients thereof , or contributers thereunto ) may be prese●ved , &c. [ Preserved ] TERETHEIE , may be carefully watched ; as those that keep Guard in a Gar●ison ; for this Spirit of a man , is most liable to Assaults by Temptation : And because men are apt to be Defective in this Spiritual Watch , I pray that God would take the charge of you , watch over you and keep you safe . [ Blameless ] AMEMPTOS , so as Momus ( the Carper ) shall find no fault in you ; so is the wo●d Rendred , ●hil . 2. 15. and 3. 6. 'T is supposed you are , or will be , wholly Sanctified ( according to the first Pra●er in the Text , ) but this notwithstanding your peculiar Spirit is apt to run out , and so be blameable , unless you are especially protected , guided and preserved . [ To the coming of our Lord. ] that is , to the end ; Till you come thro● Grace to Glory . This needs no farther Explica●ion as to the present Enquiry . The words thus Explained , we come now to view the parts of the Text , wherein we have . 1. Two Acts. Sanctification and Preservation . 2. The Author of them , God ; to whom the Prayer is Directed . 3. The Modification of them ; wholly , throughout , continually . 4. The Subject , the whole man , expressed by the Whole Spirit , both Soul and Body . And this Last it is , with which ( at present ) we are mostly concerned . The Whole Man is sometimes expressed by only two words [ Soul and Body , or Spirit and Body ] which are the two physical , or constituent parts of Man. SO 1 Cor. 6. 20. Ye are Bought with a price , therefore Glorifie God in your Body , and in your Spirits which are Gods. Also in 2 Cor. 7. 1. Having these promises , Let us cleanse our selves from all filthiness of the Flesh and Spirit . In both which places Spirit is the same with Soul ; and Flesh in the latter , is the same with Body in the former . But w●y here the whole man ( for 't was the same to be preserved that was to be Sanctified ) why ( I say ) he should be here express●d by three particulars , is a matter wherein Expositors do differ , and I find these several Interpretations of the place . 1. Some will have Spirit and Soul to be put Exegetically ; as if both signi●ied but one and the same thing ; one being added only as Explication of the other ; so Austin . ) But ( indeed methinks ) this here seems a little harsh , because needless ; for Soul and Body , or Spirit and Body ( as it is in the two fore-cited Scriptures ) were Intelligible enough to express the two physical constituents of a man. Besides , the particle [ Kl. And , or rather Both ] seems to connect Spi●it , , And Soul , as two things that have some Distinction between them . 2. Others will have Spirit to signifie the Mind and Understanding ; and Soul the Will and Affections ( Calvin , Marlorate , and divers other ) from whom I would not willingly Dissent , and therefore shall not slight their Judgment ; yet I must humbly profess , however clear the Notion was to them , it is not so to me ; for that which they call Soul is as truly Spirit , as the Leading Faculty ( the Intellect . ) Yea , I find the Expressions quite Transverse ; As if Soul signified the Intellectual Faculty and Spirit the Volitive ) in Mary's Song . Luk. 1. 46 , 47. My Soul doth Magnify the Lord ; and my Spirit hath Rejoyced in God ●y Saviour . As if she had said ; My Soul , ( that is , my Mind and Understanding ) Doth Magnify ( i. e. Has high Thoughts of God , great Estimation of him ; which are Acts of the Intellect , and the only Internal Magnification of him ) And my Spirit , ( i. e. my Will and Affections ) hath Rejoyced ( which is their proper Act. ) This to me seems more currant , if in this place there be a Distinction between Soul and Spirit . But I will not Assert it , I rather think there is none here ; only her Inward Joy of heart , being great ; her Outward Expressions thereof in words , are Enlarged ; Soul and Spirit in a Pleonasm signifying only her Inner Man. But if Spirit here do present us with any Distinct Notion , I should take it to be , a Chearfu● Frame of Spirit , in which she then was ▪ 〈◊〉 then , it will fully fall in with our present Conceptions of the word Spirit in our Text , as shall be shewn anon . 3. Some will have Spirit ( in our Text ) to signifie the Higher Faculties ( both Understanding and Will ) the Rational part in man ; and Soul , the Inferiour Facul●ies common to man with Bruits and Plants ( Sensative , Vigetative , &c. ) This indeed i● a common Interpretation . But methinks it is harsh to Denominate Mans Soul from the Infe●iour Powers ( contrary to that Logical Rule . Denomination is from the better part . Nor do I find in Scripture ( to my Remembrance ) the word Soul , any where else to have this signification . Nor ( Lastly ) are these Lower Faculties capable of other Sanctification then that of the Body , which is to be but Instrumental to the Soul in Holiness ; and therefore thus to separate Soul from Spirit , is but to confound it with Body in the business of Sanctification and Preservation here spoken of . These three forementioned Interpretations I ●ill not Absolutely deny , nor Contend with their Authors about them ; Because they all agree well enough in the General Scope of the place , which is ( be sure ) that all , that is In Man be sancti●yed to God , However any one part be Distingui●hed from the other . Yet I am apt to think that a more Proper Interpretation may be found , which will give a more F●ll and 〈◊〉 sense to the place , then is ●ually a●●ribed to it . For the Enquiry after this we shall consider to what things the Name of Spirit i● given in Scripture besides those before men●ioned : And this I finde to be , to some things Out of Man , and some things In Man. 1 Out of Man the Word ( Spirit ) is ascribed bo●h to God and Creatures . 1. To God both Essential and Personal . 1. Essential , as in Iob. 4. 24 God is a Spirit , and they that worship him , &c. Not that Spirit is an Univocal Genus of God and any of his Creatures ; for then there would be a Common Nature ; but there is Infinite Distance between them : Only because Spirit i● the Name of the most Noble Created Nature , we Ascribe it also to God by Anal●gie , for that we have no better Name to give him . 2. Perso●al , the Third in the Blessed Trinity , under the Tide of the H●ly Ghost , or Spirit ; the Spirit of the Lord ; of Iesus &c. But ●his is not OUR Spirit ; nor is he to be Sanctified ●r Preserved ; and so cannot be here meant . 2. To Angels , both Good and Bad ; but Bad Angels cannot be Sanctified ; and Good need no Prayers in this Respect : Nor can they be called OUR Spirits , unless by Assignation of particular Guardia● Angels to particular men ; which ( whatever were the Opinion of some Jews , and Gentiles of old ) I know no ground to Believe . This of the Spirit Out of Man. 2. In Man , the Spirit is that , wh●ch belongs to a man in a proper and natural sense ; and of this kind there seem to be four distinct Significations of the word . Such as . 1. When taken for the Soul ( the forma hominis ) Resigned up to God in Death . So I understand David , Psa. 31. 5. Unto thee , O Lord I commit my Spirit ; ( however men deal with my Body ; ) And this the rather , because Christ , at his Death using the same words , must needs be so understood . Luk. 23. 46. Agreeable to Eccles. 12. 7. The Spirit returns to God who gave it . And in the same sense also , Ch. 11. 5. Thou knowest not the way of the Spirit , nor how the Bones grow in the womb . That is , ( as I take it ) Thou understandest not how the Soul doth form the Body , as an Habitation for it self . 'T is the Inward part of man ; so the Exegesis seems very plain , in that Isa. 26. 9. With my Sou● have I desired thee in the night ; yea , with my Spirit within me will I seek thee early ; i. e. with my inward man I have , and will , apply my self to thee : from whence arises a Tropical sense of Spirit , namely to signifie Sincerity . God is my witness , whom I Serve in my Spirit in the Gospel , Rom. 1. 9. 2 Spirit is taken for the Life , or Union of Soul and Body ; or Souls being in the State of Union . So I understand , Iob. 10. 12. thou hast granted me Life , and thy visitation hath preserved my Spirit ; namely to continue in and with my Body . And ch . 34. 14. 15 If God gather to himself mans spirit and his breath , all flesh shall perish to gether , and man shall turn again unto Dust. Thus t is said of the Damsel . whom our Saviour Raysed to Life ; Her Spirit came again , and she arose Luk 8. 55. came again ( ie ) to be again United to her Body . We Read Ecl. 3. 21. of the Spirit of a man , that goes upwards ; and the Spirit of a beast that goeth Downwards , If the Spirit in both parts be understood in the same sense ( as most likely it is ) ; then either Brutes have proper Spirits ( which many are loath to admit ; ) or the Spirit of man must signifie but the Life , which is all ( if not more , then ) some will allow to Beasts . Again , Chap. 8. 8. No man hath power over the Spirit , to Retain the Spirit in the Day of Death . i. e. No man is M●ster of his own Life to prolong it . To the same purpose is that Expression in Hezekiahs Prayer , Isa. 38. 16. O Lord by these things men Live , and in all these things is the Life of my Spirit , so wilt thou Recover me , and make me to Live. He me●ns not by the Life of his Spirit ; the continued Duration of his Ever-living Soul , but the continuance of its Union with the Body , whereby the Li●e of his person should be prolonged . The Spirit , in this sense taken , may indeed be Sanctified . The Life may be Devoted unto God ; according to that of the Apostle . Rom 14. 8. Whether we Live , we Live unto the Lord ; or Wh●ther we Dye &c. But this ( I think is not the direct meaning of the Spirit in our Text. 3. Spirit is taken for some special Faculties , or particular Acts of the mind ; such as , 1. Understanding , Prov. 20. 27. The Spirit of a man is the Candle of the Lord , searching all the Inward Parts of the Belly ; not in an Anatomical , but Moral Sense ; The Understanding is set up by God in man ( as a Candle ) to search and find out by its Exercise , all those Inward Acts and Inclinations which would othe●wise lie hidden and undiscovered . So that , Isa. 29. 24 ▪ They that Erred in Spirit , shall come to Understanding , and they that Murmured , shall Learn Doctrine . That is , they that had misapprehensions of Me , and my Ways , shall come to Understanding ( not the Faculty , but ) the Rectitude thereof ; and they that Murmured , whose Wills were averse to embrace Truth shall be graciously Inclined to Learn that which is Right . 2. The Fancy or Imagination is sometimes to be understood by Spirit . Ezek. 13. 3. Wo unto the Foolish Prophets , that follow their own Spirit , and have seen nothing , or that walk after the things which they have not seen ; ( as in orig . ) which God hath not Revealed to them , but they have fabricated to themselves out of their Evil Hearts and Foolish Fancies or Imaginations . 3. The Spirit is also taken for the Thoughts upon , or Remembring of some person or thing . Thus the Apostle Expresses his Thinking of the Corinthians I Cor. 5. 3. I verily as absent in Body , but present in Spirit , have judged already , as tho' I were present , concerning him that hath done this Deed. He thought of them and their Affairs ; tho' at a distance from them . So of the Colossians , Chap. 2. 5. Tho' I he absent in the Flesh , yet am I with you in the Spirit , Ioying and Beholding your order , and the stedfastness of your Faith in Christ. He Rejoyced to behold their Graces by the eye of his mind , his Cogitations of them . And thus much of the Souls Faculties or Acts , for which sometimes the word Spirit is ●aken . 4. Spirit is Lastly taken for some Qualifications , or Inclinations of the mind as United to the Body , and Conformed much thereunto . This is the product of Nature , Acquisition and Circumstances of Life , all which concur to form the GENIUS , Temper , or Disposition of man. Each man hath something peculiar to himself in this Respect ; as he has in the Features of his Countenance , Stature , Shape , Meen or Carriage of his Body , whereby he is Distinguished from any other . So , if we ask , [ What Spirit is he of ? ] we mean , of what Temper , Inclination or Genius ? How Disposed ? How Qua●ified ? And the true Answers will be as various , as men ; of whom one man is ( by Nature , Acquisition , or both ) of a sober , grave Spirit . Another of a Quick , Active , Chearful Spirit . Another of a weak , timorous , Careful ; Some are Gentiel , Generous , Courteous , Open Hearted ; Others Churlish , Clownish , Surly , Rough , Close and Reserved , &c. All these Spirit are viciated by Corrupt Nature ; and may by the Spirit of Grace be so Sanctified , as to Render men Serviceable , tho' in a different way , and of good acceptance both with God and man. Now , This I take to be the most proper meaning of the word Spirit Here in the Text ; And then the sense of it is , [ I Pray God you may be wholly Sanctifyed in every Part and Faculty every Power , Natural & Acquired and being Sanctifyed may be wholy also preserved In General your whole Spirit All that gives any of you a Distinguishing Character from other men ; more Particularly , your Soul ( the forma hominis ) the Inner part ; and your Body ( the Materia hominis ) or Outer part , Both which are Included in the Spirit , which Results from both : The Faculties of the Soul , with their Hab●●uations , or Improvements ; and the Temperament of the Body , attended with Outward Circumstances , contributing thereunto . ] ; ; ; ; This I think is the Apos●les meaning , i● I rightly understand him . Having thus l●id down the Notion in General , we shall Endeavour to make it plain , by opening some particulars . As 1. There is in Scripture such a Distinction between the Soul and Spirit , which we shall first shew by one place in the General , and after by more particularly in their proper places . The place in General is that of Hebr. 4. 12 , 13. The Word of God is quick and powerful , and sharper than any Two Edged Sword , piercing even to the Dividing asunder of Soul and Spirit , and of the Ioynts and Marrow ; and is a Discerner of the Thoughts , and Intents of the Heart ; neither is there any Creature , that is not manifest in his sight , &c. This Dividing asunder of S●ul and Spirit ; Is it a Philosophical Distinction , of the Powers and Facul●ies , into Superiour and Inferi●ur ( as some would have it ) I pray to what purpos● ? Is it to shew the S●periour , as clear , and untainted by the Fall ; but that the Inferiour and Bruital , or sensual part is ●iciated and corrupt , as some of the Heathen Philosophers have con●usedly suggested ? They say indeed that NO●S ( the mind ) is Divin● aurae particula , a Sacred , and Divine Thing ' not inclined to any thing Disallowed by Right Reason ; till it come to be Incarcerated in the Body : and then clogg'd by a Dull Material Flesh , and yoked with a couple of other silly Souls ( the Sensitive of Brutes , and the Vegetative of Plants ) It bec●me obstru●ted in all vertuous aspiring ; and born down to Sensual and Inferiour Acts and Objects . Thus they Dreamt ; and does the Scripture give any Countenance to such Fancies ? I think not . I rather take it thus . The Apostle ●aving Exhorted them to study and use Diligence , or Labour ( as we read it ) to Enter into the Rest before mentioned ; Tacitly implies that this work should be done , with all Sincerity , for that they had to do herein with a Heart-searching God ; This is manifest by the Energie of his Word , which openeth to a man the Secrets of his Soul ; for the word is ●iving or Quick , &c. As if he had said ; God , who made man , knows him altogether , and better understands what is in man , than man does what is in himself . Man has but Dark Apprehensions of himself , and therein oft times grosly does mistake ; B●t God by his Word Searcheth intimately , and Discovereth fully to him what he else would not take notice of : His Soul and Spirit lye close together ( as do his Ioynts and Marrow . ) But , as the Anatomists Knife lays open the one Difference ; so the piercing Two Edged Sword of the Word , does the other : That word shews him , How his Soul came pure out of the Hand of God ; but he hath added thereto a vicious Spirit , by the perverting of what God did make upright . Let not man therefore charge God foolishly , and say ( as Adam did concerning Eve ) From the Soul which thou gavest me all my faults do arise : No , It is from that Evil Spirit , which man hath to himself Acquired : His Soul indeed has the powers , but 't is his Spirit that gives the Inclinations , which ( in a natural corrupt State ) are wholly bent unto Evil. Thus the Malady is opened and searched by the word , and the Cure is also by the same word prescribed : As here in the Text ; Namely Sanctification . And thus much for the first particular ; That there is in Scripture such a Distinction , betwixt the Soul and Spirit . 2. That the Constitution of this Spirit or Genius , is an Aggregate or Resultant from the Connexion of divers things in Man : As his Souls Faculties ; his Bodies Temperament ; His Acquired Habits , by Instructions , Examples , or Customes ; And Lastly , The Outward Adjacents , or Circumstances of his present Life . A little of each of these . 1. The Faculties of the Soul , ( as Understanding , Will , Sensitive Appetite or Passions ) are all Ingredients as the Substrate Matter of this Spirit in Man ; But the Modification of them is from the other Causes . Souls in themselves are all Equal ; but the Spirits are vastly Different one from another . And this is from the particulars that follow , and in a chief manner from 2. The Temperament of the Body , which is ( more or less ) Different in every Individual Man. As there are scarce Two Pebbles on the Sea Beach , or Two Chips hewen from the same wood , exactly figured alike ; Nay , As there are hardly Two Faces , Gestures , or Meenes of Men ( which are the outward Indices of their Inward Constitutions ) But doe in some things Differ , tho' some are more alike than others : Even so it is with their Temperaments , which are a chief Ingredient into their Spirits , whereof we now speak . That saying of Philosophers [ Manners of the Mind follow the Temperament of the Body ] is true if rightly understood with a due Temper , or ( as we say ) with a Grain of Salt : By Manners , we must understand , not the Vertues , or Vices themselves ; But the Genius and Inclination , which leads and Disposes to them . And that 's the same with this our Spirit . Otherwise , skil●ul Physicians ( who may perhaps have the worst Manners ) might be accounted the best M●rallists , & they could easily mend all the world , who cannot mend themselves . Nor must we understand by this , our Substrate Matter ( the Faculties above-mentioned ) as if , The Body has an Operative Influence upon the Soul to Induce ( as it were ) a new form upon it ; for the Soul is the Active part , in Man , and the Body nothing so . But the thing stands thus . The Soul , which is a True Spirit ( in a Nobler Sense , than that whereof we are now treating ) being , by its Information of the Body , most Intimately conjoyned thereunto ; while it is in the State of Conjunction , and Union in Man , Uses the Parts , Humours , and Members , as its Instruments or Organs , in all its Operations . Now as a Workman Receiveth nothing of his strength or skill , from his Tools wherewith with he works ; yet in the Exercise of his Abilities he will find himself much furthered or hindred in his business , according as his Tool is either Apt , or Unapt , for his Work. So is it in this Case : The Soul Receives no power from the Body ; But in Exerting its own proper powers , is helped or hindred by the Bodys good or ill Temperament . Thus an 〈◊〉 Tempered Brain makes that Soul Act like a Fool , or Ideot , which had it a Brain Well● Tempered , would be both prudent and sagacious . And so also the Temperament of the Heart , Blood , and Natural Spirits , gives Help ▪ or Impediment to the ●ill and Affections ; even as , The Organs of Sense do , to their proper Senses . Hence that saying [ Anima Ga●bae male habitat ] The Brave Soul of Galba had but an Ill Lodging ; He being a brave Spirited Man , but very sickly . 3. Acquired Habits do much Alter the Genius or Spirit , from what it would be , if men were left to their Pure Naturals . These Habits arise partly , ( 1 ) From Instruction & Rules : so Intellectual & Moral Habits ( whether good or evil ▪ are formed much according to the Information men meet with , especially in their younger dayes . Thus ( as to Advantage ) every part of Philosophy contributes its share ; Logick and Metaphysicks , sharpness of Judgment ; Mathematicks Solidness and Sagacity ; Physicks good conjecture at the Reasons of things ; Moral Philosophy and History , Prudence ; Rhetorick , Fairness and Confidence of Address ; Poetry , quickness of fancy , and Imagination ; Any of these as they are better studied , do accordingly Enable and Incline the mind of Man. Didicisse fideliter Artes &c. And so on the Contrary ( as to Disadvantage ) All vicious and erroneous Principles , foolish and vain traditions , and such like evil Rudiments , being Instilled into Youth , do Taint and Darken the Judgment , Debauch the Will & Affections , and Debase the whole Spirit and Genius of the Man. 2. From Pattern . Example , and Converse , with People , make deeper imp●ession then Rules , and have a very great influence in forming the Genius ▪ especially of Youth , when they are stepping from Boy to Man , and are taking upon them to chuse their own way ; then , ( if ever ) Multum Refert quocum vixeris ; it concerns you to think where you dwell . The force of Example is set forth in that ( Prov. 22. 24. 25. ) Make no friendship with an angry man , and with a furious man thou shalt not go ; Lest thou learn his way , and get a snare to thy soul. T is called a Snare ; tho' the ill-favoured humour be no plausible bait to allure ; yet for that , all Custom has a secret and fascinating Insinuation , whereby , at least , the Aversation and Abhorrence of Ill things , to which we are enured is very much abated . So as , not only the Vices themselves under some false name ( such as Gallantry of Spirit , Greatness of Soul , Scorning to take an injury , &c. ) put fair for an approbation , and are contagious ; But even the Inclinations to them , & preparation of Spirit for them , do commonly spread themselves from one person to another . And , so also ( in some measure , tho' not casually ) may we expect in things of a better Character . Prov. 13. 20. He that walketh with the wise shall be wise , &c. Which place ( I think ) does not only intimate Gods usual Blessing upon fit means , but also discovers those proper means , which in their own Nature are apt to operate , in a Moral way upon the minds of men : not indeed to give the Truth of Grace ; for then all in Godly Families would be Religious , & Leave no ground for that complaint , In the Land of uprightness will he deal unjustly . Isa. 26. 10. And the contrary ( too often ) do we find by sad experience . Nor are those ●air Dispositions , which Conversation may work , such Preparations for Grace , as doth oblige God ( ex congruo ) to give the Truth thereof ; but only the whole is this ; If God please to give his Supernatural Grace , to one , that has fair Natural Disp●sit●●ns ; Those Graces will the more ●llu●●riously , appear , to Render a Man the more Eminen●●y Servi●●all . A●d to 〈◊〉 our daily Experience , and common ob●●●vati●n ; that men are much what the Cus●om and usual practice of the place is , where they live . He that is bred , or● much conversant , in the country ; gets there a simple plain heartedness ; or perhaps a Rough Rusticity : He that is much in the City , has more of Civility , Sagacity , and Cunning. One , who lives where News is frequently Talked , Gets somewhat of a Publick Spirit : Amongst good natured People , a Candid Spirit . Amongst Souldiers , a Bold and Boysterous one ; And so of all other Affections : which may be considered in an Indifferency ; Neither morally Good nor Bad , in themselves ; but only as Sanctification or Corruption makes the Difference . 4. Outward Circumstances do also Exceedingly vary mens spirits , and that in a shorter space of time , then Habits use to do . Thus Prosperity , Wealth , Honour , Health , friends &c. do commonly enlarge the mind of a m●n ; and make him bold and brisk : Whereas the contrary Poverty , Disgrace , Sickness , &c. do usually Contract and Emasculate the Spirit . If these are of a long continued Series , they do very much towards the forming of a setled and fixed Genius . But if only Occasionally , or at certain times they occur ; then they vary and Contemperate the Setled Spirit for a season ; and perhaps become a means to Reduce it to a better Mediocrity . Thus one of a Light and Airy Spirit , and for the most part in all good Circumstances , ( may at such times ) be unmanageable by Advice ; until perhaps , a particular sore A●●iction , hath somewhat abated of his Gallantry , and opened hi● Ear to Instruction , whereby his Spirit may be better Regulated for the futu●e . And thus much for the Aggregation or Resultance , of this our Spirit , from the concurrence of divers things , both within , and without the Man. 3. The next particular in order to the Explaining of our General Notion , shall be the taking Notice ; That all these do some way concurr to Constitute and Represent the Man , Abstracted from Grace and Sin ; yet the Internals and Essentials of Soul and Body , have the principal stroak herein : And then , that the other matters , that are External to the Essence of man ; the Accidental Inherents , and Adjacents ; do but somewhat Modify and Affect the former constitution , which will still appear in some Degree or other . Naturam Expellas , furca licet , ipsa recurret . Drive Nature out with Pitch forks , t will Return , And act its part , as sure as fire will Burn. And , because the Soules Primitive facultyes are supposed to be all Equal in every man ; t is the Bodyes Temperament , that especially gives the great Diversity in Mens Spirits ; we shall therefore speak of these more Distinctly ; And that not Exactly according to the common four First Qualityes ( Hot and Dry , Cold and Moyst ) which are said , by their Mixture , to give the four Complexions ( Sanguine , Cholerick , Melancholy , and Phlegmatick ) of which Physicians do so often speak . But I shall Treat of them , according to the Actives ( Hot , and Cold , ) with a Mean Temper between them ; Taking notice of the other By the way , only as occasion is offered . For it is not Physical composition , or Medical Di●posi●ion of spi●its , which we have now to do with ; But Spirits as they R●late to Humane and Moral Actions ; into w●ich these three ( Hot , Cold , and Mean ) h●ve the greatest In●luence . Besides , a●l men will admit of a Hotter , and a ●ooler Temperament ; even t●ose who Rej●ct Elementary Mixtures ; and have no great Regard to the four Comp●●xions . I● any like better to have it express●d by Matter , more or less , moveable or move● ; They may please themselves . There is no Di●ference in the Thing , however ●●pressions vary . I say therefore ; some mens Spi●its are Hot , and they do commonly Act war●● ▪ Others are Cold , and they usually Act Cooly ; Others have a Spirit of a fine Mean between these two Extreams , and their Actions are participant of both qualifications ; viciously , if Unsanctified , and under natural Corruption ; vertuously , if Sanctified , and mens Spirits be●guided , and act●d by the Spirit of God : All commonly according to their several Capacities : But if at any time a man be acted contrary to his peculiar Genius , 't is by a special hand of the Good or Evil Spirit upon him ; some special Instigation , and Assistance , upon a particular occasion . And according to this Method we shall Treat of the several Spirits ; first Describing themselves , and then their States , both of Unregeneracy and Sanctification . 1. The more Hot Spirit Discovers it self in Chearfulness , Activity , Courage , and Angry Zeal or Jealousy . 1. Chearfulness : Heat joyned with a convenient Moisture ( answerable to the Sanguine Complexion ) Renders a man Chearful , Vivid , Sprightly , and upon occasion ( with apt Circumstances ) Joyous , Refreshed , Merry and Comfortable . It makes him look Ruddy , and of a Beautiful Countenance ( like David in the flower of his Youth ) and pleasant , like the face of all things in the Spring . David ( we may suppose ) was of a Natural Chearful Spi●it : His Musical Inclination , whereby his skill was great , seems to speak so much : for this , and his prudence in matters ( so we Read in the Text , but in the Margin prudent of Speech . 1 Sam. 16. 18. ) for these things ( I say ) He was sent for by Saul ; that so his Musick and his prudent Mirth , might Drive away Sauls Evil ( Melancholly ) Spi●it . This Chearful Spirit , as it was , in Young David , Natural ; so it was in Old Iacob , upon occasion ; when he heard good News of Ioseph , and saw the Waggons that were sent for him , ( Gen. 45. 27. ) 't is said , The Spirit of Iacob their Father Revived . Such also were the Refreshed Spirits mentioned , 1 Cor 16. 17 , 18. I am glad of the coming of Fortunatus , for they have Refreshed my Spirit and Yours . And that of Titus his Joy , ( 2 Cor. 7. 13. Because his Spirit was Refreshed by you all . The meaning of all is : Their Spirits were Chearful and Vivid , upon these Comfortable occasions . The Spirit also signifyes Health and strength ; as in the Hunger●starved Egyptian ( 1. Sam : 30 ) who being left sick ( v 13 ) having now Eaten and Drank , after the three Days fasting ; t is said ( v 12. His spirit came again to him ; that is , He had now some life in him , and could do something like himself ; who before was as one Dead , with sadness and Desperation ; But now Doubtless , was glad that he was alive . This Chearful Spirit , If Unsanctifyed and Corrupt , is grosly abused to Levity , froth , vanity , and foolish Jesting , which is not convenient : To Lasciviousness in them , who make Provision for the ●lesh to fulfil the Lusts thereof : To Pride & Haughtiness , self●conceit and glorying i● their own strength and Beauty ; to forgetfulness of God feeding themselves without fear ; yea , to wax fat and Kick against their Maker ; and Rejoyce in their Beastings ; But all such Rejoycings are evil . Iames 4. 16. ●ut If Sancti●yed , The Ioy of their Spirit becomes Spiritual ●oy ; I● like Marys ( Luke 1 46. 47. ) My Soul doth Magnify the Lord , And my Spirit hath Rejoyced in God my Saviour . It Lisposeth them to Thankfulness , and adapts for Praysing and Glorifying of God. It fits men for Chearful Service to him ; which much commends Religion to the World , who are apt to be frighted from it by Conceits of nothing but Mortification and Self Denial therein . Chearful Christianity adds a Lustre to Profession ; and convinces men , That they may be merry and wise . Now , tho' this doth chiefly arise from the Tes●imony of a Good Conscience , and the Sealings of the Comforting Spirit of Adoption ; yet Subservient thereunto is this our Natural Spirit , which Renders men more apt outwardly to express it . David was ( as is b●fore noted ) of this Sanguine and Cheerful temper ; and he did Eminently Glorify God by his Musick and Psalmody ; agreeable to the Apostles Rule James 5. 13. Is any among you merry , Let him sing Psa●ms . This of Cheerfulness . 2. Activity is another effect of the Hotter Spirit ; it shews it self in a willingness and readiness to be employed ; as also sometimes in strong inclinations and vigorous motions ; in a great inquisitiveness and earnest search after things that are out of common view ▪ This Temper is very natural to Youth , which is usually fitter for Execution then Deliberation ; and because of this Spirit t is called the Sprightliest time of mens Lives . This Active Spirit , while Unsanctifyed is ( like as in a brisk Monkey ) a very unlucky thing ; It renders men Idle Busy-Bodys ; Medlers with other Mens Matters ; Grievously Troublesome , both to the Church and World ; Restless in themselves ; and suffering none to be quiet by them ; this fruitful Soyl uncultivated , brings forth a multitude of Weeds ; if set upon mischeif , one such will do more then many others ; like the active Element of Fire , where it is not employed in profitable Service , it works Destruction and Desolation . The Inquisitiveness , that attends such unsanctified Spi●its , does often make men Seekers in Religion ; never satisfi●d with setled Truths , but Scepticks , Rambling and Uncomposed Sect arys , tossed about with every wind of Doctrine ; or , if they hap to be Sect-Masters , they 'l compass Sea and Land to make a Proselyte . In a word ; They are the nimblest Servants of the Devil , and notablest Instruments he can find , to make use of , in the world . But if Sanctified , Then , none so Serviceable to God , or Man. Such Spirits will make men willing to do Service . ( as Exo. 35. 21. ) They came every one , whose Heart stirred him up ; and every one , whose Spirit made him willing ; and they brought the Lords Offering to the work of the Tabernacle . 'T is not said , [ whom Gods Spirit made willing ] Tho' that is most true , as to the First Cause ; But [ whose Spirit made him willing , whose heart stirred him up ] That is , his own Spirit , being Sanctified by the Spirit of God : Here the Second Cause is noted , being stirred up by the First . And indeed God often Warms and Raises up mens Spirits for any noble Designs , in which he intends to use them . So in those ( Ezra 1. 1. ) The Lord stirred up the Spirit of Cyrus , and then Cyrus communicates of his warmth , to stir up the Spirit of the poor Dispirited Jews . ( v. 3. ) Who is there among you of all the People ? What ? Have you never a Brave Man among you to undertake this Great & Worthy affair ? Upon this Giving●Fire their Spirits were Enflamed , Then rose up the chief of the Fathers , the Priests and the Levites , with all them , whose Spirit God had Raised to go up ( v. 5. ) Not All the People , but some Chief men : men ( its likely ) that were of Large Souls , active and Gallant Spirits in themselves , fitted for Noble designs ; but ( alas ; ) they were so shrunk , and sunk by their long Captivity , that neither In nate briskness , nor the Encouragement which Cyrus gave them , was sufficient to Chi●p them up , till God Sanctifyed their Spirits , and raised them above themselves to this Pious and Noble undertaking . Two of them are mentioned by Name ( besides others , Hag. 1. 14. ) The Lord stirred up the Spirit of Zerubbabel , the Governour ; & Joshua , the High Priest ; and the Spirit of all the Remnant of the People , and they came and did work in the house . Now , was it the Souls of these men ? Or , the men themselves ? Methinks t is more Genuine , The Spirits of those men in the sense we now propose . This Active Spirit , uses to discover and express it self ( as is befere noted ) in a strong Inclination , & vigorous Motion . Elihu speaks of a Spirit in man ( Iob 32 8. ) which I suppose is the same , to which he hath Reference . ( v. 18. ) I am full of matter ( or words ) and the Spirit within me ( or of my Belly ) constraineth me ( v. 20. ) I will speak , that I may be refreshed . Now Elihu was the youngest of Iobs Friends , as he himself intimates ( v. 6 , 7. ) and upon that account , in part , he is more earnest , and copious , then the rest ; the Ardour , and Activity of his Spirit , caused an eager desire in him to express his mind ; which he calls the Constraining of his Spirit . But because there was somewhat of anger in the case , ( besides his Youthful Warmth ) we shall have occasion to reflect upon this instance again ; and then shew more of this vigorous Motion , and strong Inclination , under the Head of Zeal , to which we shall referr it . 3. This Hotter Spirit , is a Spirit of Courage & Boldness , to address Difficultys , and meet with Evil. This shews it self divers ways . 1. Sometimes in a wrath for War ; which God Stirs up or Abates , as is agreeable to his own holy purposes . Thus to Impoverish , take , and lead Captive the Idolatrous Israelites , ( 1 Chron. 5. 26. ) The God of Israel , stirred up the Spirit of Pull , King of Assyria , and Tilgath Pilneser King of Assyria , and he carried them away . The former took their Goods ( 2 King. 15. 19. ) Menahem gave Pull a Thousand Talents of Silver ( that is an Hundred and Eighty Seven Thousand , One Hundred pounds ) And he turned back , and staid not in the Land. This was a Vast Sum ; But the other came and swept all both Goods , and Persons too . On the other hand , He Abates also Mens Courage , and takes down their Spirits . He shall cut off the Spirit of Princes ; He is terrible to the Kings of the Earth ( psal . 76. 12. ) Thus Moses Prophecy of the Dukes of Edom , and Inhabitants of Canaan ( Exod. 15. 16. ) Fear and Dread shall ●all upon them , by the greatness of thine Arm ; they shall be as still , as a stone , till thy People pass over , O Lord. And to the same effect is that Promise , ( Ex. 11 : 7. ) But against any of the Children of Israel , shall not a Dog move his Tongue . The Genius and Spirit of a Dog , is ( you know ) to Bark at Strangers : This is an effect of Heat and Boldness in that Animal , where it is but a little afraid ; but i● it be greatly Terrifyed , it will then Run and hide it self in silence : So some Men , that would in their wicked Inclinations , both Bite and Devour , may be yet so far over awed by Gods Providence , that they dare not so much as Bark at his People . 2. Sometimes in a stout Resolvedness of Mind , that will take no discouragement ; this is to have a Heart like that of a Lyon ( 2. Sam. 17. 10. ) Now a Lyon , when a multitude of Sh●pheards is called forth against him , will not be afraid of their voice , nor a●ase himself for the noise of them ( Isay , 31. 4 , ) The contrary hereunto is a Spirit failing ( Isa. 19. 3. ) The Spirit of Aegypt shall fail ( or be emptied ) in the midst thereof ; t is said in the Precedent ( v 2 ) I will set Aegyptians , against Aegyptians , & they shall fight : They shall spend their Spirits , or Courage among themselves ; but shall have no Spi●its left to defend their Country . So t is said of the Amorites and Canaanites , that heard of the drying up of Iordan , which they accounted as their Moate and Fence against Israel , Their heart melted neither wa● there Spirit in them any more ( Iosh. 5● 1 : ) So that you see both ways , in the Abundance and in the Defect , Spirit , Signifies Courage and Resolution . Now if this Spirit be Unsanctifyed , t is a stoutness in evil : that will be ready to say , ( with Pharoah ) Who is the Lord ? T is Obstinacy and Hardning ; Sihon King of Heshbon would not let us pass ; for the Lord had hardned his Spirit , and made his Heart Obstinate ( Deut. ● . 30. ) This may be also the meaning of the perverse Spirit mingled among the Egyptians , ( Isa. 19. 14. ) that is , a quarrelsome and contentious Spirit , among themselves , whereby their Councils were Divided , and their Affairs Unsetled , as a Drunken Man staggereth in his Vomit : They had Spirit , or Animosity , enough against one the other ; but for Publik defence , Aegypt shall be like unto Women , they shall be afraid and fear ( v 16 ) And this Discovers one fault more , in this Unsanctifi●● Spirit . That it is Unstable : Stout and Su●ly , were ▪ it should be Humble and Meek ; Mean and Poor ; where it should be Brave , and Resolute . Such were the Rebellious Israelites ( Ps. 78. 8. ) a stubbor● and rebellious Generation , that set not their hearts aright , whose Spirit was not Stedfast with God. It follows ( v. 9. ) that , how Sturdy soever they were against God ; yet against their Enemies they were very Cowards , or God , in Justice made them so , for their Stubborness against him . The Children of Ephraim being Armed , and carrying Bows , turned back in the day of Battel . But , If Sanctified , 't is an Excellent Spirit , and of great use . This was that other Spirit of Caleb ( Numb : 14. 24. ) The Spirit of the other Spies was Base and Cowardly , and caused the heart of the People to melt ( Iosh. 18. 8. ) at which God was greatly displeased ; but Calebs courage was approved , and accepted of God , tho' it had not its desired effect upon men ; and was Rewarded with admission into the Land of Promise , when others were excluded . This Spirit Sanctified , is a Spirit Bound Bent , and Resolved , in the service of God what-ever be the Hazards . And now bohold ( says Paul ) I go bound in the Spirit to Ierusalem , not knowing the ( particular ) things , that shall befal me there ( Act 20. 22. ) saving Bonds and Afflictions ( in general ) which I expect ( v. 23. ) But none of these things move me ( v. 24. ) Now this Bound Spirit I take to be , the Apostles Brave Spirit Bound ( that is ) strongly inclined by the Spirit of God to this special , and particular , Service , notwithstanding all these foreseen difficulties , to break thorow which he was Gallantly Resolved . And this his Courage is ( I think ) the same , that he prays might be given to the Ephesiaus , chap. 3. 16. That he would grant you , according to the Riches of his Glory to be strengthned with might , by his Spirit , in the Inner Man. This referrs to ( v. 13 ) I desire that ye faint not , at my Tribulations for you . Some men are so Weak Spi●ited , as to faint , when they see another Bleed ; or have a grievous Wound dressed , or the like ; But I would not have you to be so Feeble-Minded ; I would have you more Couragious ; and for that end , make this prayer on your behalf ; I should rather shrink that feel the trouble ; then you , that only behold it with your eyes . Such another Brave Spirit was in Nehemiah , when God had raised it up . See a taste of it ( Neh. 6 : 11. ) Should such a Man as I Fly ? And who is there being as I am , would go into the Temple to save his Life ? I will not go in . This Gallantry was of the Lord ; for ( whatever his Naturl Spirit was ) His Captive circumstances had rendred him but weak ; as we may Guess by his Timorousness to speak to the King ( tho' he was in good place about him ) He continually fetch'd his strength from God ; He was fain ( by Ejaculation ) to pray between a Question and an Answer ( chap. 2. 4. ) What is thy Request ? So I Prayed — And I said &c. He had not Courage to give the King an answer ; till he had his Spi●its Revived by the God of Heaven . 4. This Hotter Spirit is an Angry Spiri● is Ardent and Fervent in it sel● ; Eage● and Vigorous in motion ; with a vehemence in Inclinations ( all which may be better Referred to this head , then that of Activity , before mentioned ) Its chief ingredient is Chollerick Constitution tho' it may be also Habitually encreased , and Morally Fixt in men , by frequent occasions and provocations ; as also by much converse , with peevish and fretful persons this is intimated in that ( Prov. 22. 24. 25 , ) Make no friendship with an angry man , & with a furious man thou shalt not go ; Lest thou Learn his ways , and get a snare to thy Soul. His anger will , by degrees heat thy Spirit into a Disorder ; or , at least bring it into another frame ; then to what thou art naturally inclined . This Spirit Acts , and shews it self in ZEAL , and IEALOUSY . 1. Zeal , is a Fervour of Spirit , whereby a man does Act ( Valide & Valde ) All that comes to his hand , he presently does it with his Might . Here Anger is ( Cos Fortitudinis ) the Whetstone of Valour ; And tho' Courage hath it● Strength in it self , yet it commonly ha● the beginning , and more often the continuance of its motion , from this Zeal This is as the Touch-Powder , that catches the first Fire , and as soon inflames that which has all the force in it . T is a Natural Passion , and therefore ( in it self ) neither Good nor Bad. But if , 1. Unsanctifyed , 't is a Hellish Flame , that burns unmercifully , and does abundance of Hurt , to ones self and others . 'T is KAKOZELIA , a mischievous vehemence that spoyles the comfort of Humane Society ; and if it be any way concern'd in Religion , it m●kes Havock of the Church as is seen in the Bigots of a false Religi●n . An eminent example of which , was Paul ( while he was Saul ) before his Conversion to the true Faith. They shall kill you , and think they do God good Service ( Iohn 16 : 2 : ) In a word , it renders men ( like the Chaldeans ) Bitter & Hasty ( Habbac . 1. 6. ) 2. But if Sanctified , then the Warm-Spi●ited Paul is another Man. He now re●lects on his former course , as a Mad Hare Brain●d , Wicked Business . See the Account of it . ( Acts 26. 9 , 10 11. ) I verily thought ( His Hot Head mistook his way , and so ran on furiously in a Perni●ious Error ) That I ought ( Divilism is now taken for Duty ) to do many things contrary &c. Many ( not a few ) were s●itable to his Hot and Active Spi●its ; many places ( Ierusa●em ; every Synagogue ; even to s●range Cities ) many Persons ( Many of the Saints ) Many Ways did I ( shut up in Prison ; put to Death ; and compelled them to Blaspheme ) yea , when he was but a St●ipling , when he could not hu●ll Mortifying S●●nes , he gave his voice against them ; Held the Garments of those that Stoned Stephen , and was consenting to his Death All this he acknowledges to be meer madness : being exceeding mad against them . But being now Converted , Does his Grace quite extinguish his Fi●ry Nature , & Spirit ? Not at all ; only directs , & exerts it , to better purposes . Paul is the same Zealot ; but in other matters . His Active Spirit Labours more abundantly then they all . ( 1 Cor. 15. 10. ) Zeal he commends , exhorts , and practises . He commends Zeal in his Epistles , if it be rightly placed . 'T is always good to be Zealous in a good thing , ( Gal. 4. 18. ) To be Zealous of Spiritual Gists ( 1 Cor. 14. 12. ) of Good Works . ( Titus 2. 14. ) He also exhorts men to be Fervent in Spirit , Serving the Lord. ( Romans 12. 11. ) And he Allowed and Practised it in himself ; of which we have Divers Instances . Take a view of his Hot and Earnest Spirit in some particulars . At Athens his Spirit was stirred in him , when he saw the City wholly given to Idolatry . ( Acts 17. 16 ) 't was full of Gods , without the True God , and he was angry and vext to see it . So in Corinth , at the Jews Infidelity . He was pressed in Spirit , and Testi●ied that Jesus was the Christ. ( chap. 18. 5. ) Now when was this ? 'T was when Silas and Timotheus , were come from Macedonia . He had a good mind to it before ; even , when he was a poor Labouring Sojourner ( v. 3. ) Even then he Reasoned and perswaded every Sabbath , ( v. 4 ) But , now his friends are come , by them is his Countenance sharpened ( Prov. 27. 17. ) He had good Metall before , but now is a Keen Edg put upon it . Whether it were , that they brought him Contribution , which better'd his Outward Condition , and so Raised his Spirit a pegg higher : or else that they were to be his Fellow Travellers ; and so , being now Ready to Depart ( v. 7. ) He was bravely resolved to out with that , which had so long broyled in his Bosome . Some way or other ( whatever it were ) it had relation to their coming , whereby his Spirit was enlarged . He had a Good Spirit before , but now a Great one His Zeal before was kindled , but now it breaks out . He cares not now , what they said , or thought of him ; he now Ruffles them ; Roundly delivers his Testimony ; shakes his Raiment at them ; Tells them their own ; and throws the Blood of their Obstinacy upon their own Heads . So much may Outward Circumstances sometimes Help forward the actings of Grace and Nature , in a Sanctifyed Spirit : T is manifest he was of a vehement Spirit , and eager in all things . When he missed his friend , he could not stay at Troas ( tho' he might have done it to good purpose ; for there a Door was opened to him of the Lord ( 2 Cor● 2. 12. ) But he had no rest in his Spirit ; because he found not Titus his Brother there , and away he must , into Macedonia after him . ( v. 13. ) Doubtless , the Apostles Removes , were by direction of the Spirit of God ; but yet ( oftentimes ) they were according to Humane Affection or Spirit , Tho' secretly over-ruled by God for his Holy ends Thus , this Hot Spirited Man was parted from Barna●as in an anger ( Acts 15 : 39. ) The Contention was so sharp that they parted ; one to Cyprus , and the other to Syria & Cylicia ; but both about the same Evangelical Business . Another Instance of his Zealous , Sturdy , and Vehement Spirit , was his Carriage to Peter : 1 withstood him to the face ; ( Gal. 2 : 11 ) Peter , was Pauls elder Brother in the Faith ; another man ( perhaps ) in the case , would have handled him more respectfully ; but Paul cannot complement ; he must do all things like himself ; he not only Preaches against his blameable Practice and Complyance , but noses him for it in a publick presence . I said unto Peter before them all [ v. 14. ] And thus much of Pauls Zealous Spirit . The next Example shall be Apollos , who was by Nature ( t is likely ) as well as Grace , a man Fervent in Spirit ; and therefore Spake and Taught Di●●gently , according to the Knowledge that he had in the Gospel ; which as yet was not very great , Knowing only Iohns Baptism ; until a Tent-maker and his Wise ( Aquila and Priscilla ) had Expounded unto him the way of God more perfectly . He was indeed a man of a brave Spirit and Excellent Endowments ; He was Eloquent , and a great Textuary , Mighty in the ( Old Testament ) Scriptures ; and so , well furnished for an Eminent Preacher ; But 't was his Spirit , his Fervent Spirit , Subordinate to his Grace , that fitted him to Speak Boldly in the Synagogues ; and mightily to Convince the Iews , and that publickly . ( Acts 18. 25 , &c. ) A man of as much Grace , and more Knowledge , might not have been Able so well to perform this Service . Zeal for God , which is every mans Duty , will not Comport so well with every mans Spirit . [ Non omnia possumus omnes ] All cannot do All. When Father Paul at Venice was Discoursed by some Helvetian Ministers , concerning the Reformation , and he had owned to them the chief principles of the Reformed Religion ; tho' he still continued in the Papal Communion ; being demanded by them why he did not publickly profess his Faith ? He is said to have Answered , [ profecto Deest mihi Spiritus Lutheri ] Alas ! in Truth , I want Luthers Spirit . The Hearts of those Jews were so Callous and Hard , that they needed to be warmly fomented . They needed ( under the Law ) The Bitt●rness and Heat of Ezekiels 〈◊〉 ( Ezek. 3. 14. ) So the Spirit Lifted me up , and took me away , and I went in the Bitterness , in the Heat [ Hebr. and Anger ] of my Spirit . Gods Spirit moved him , and then his Angry Spirit was moved ; The Spirit of God made use of a vehement Spirit in the man , to deal sui●●bly with them . And so [ under the Gospel ] They needed the Like Spi●it . Therefore he sent Iohn as his Forerunner ; that Burning as well as Shining Light , to Imitate the Prophet 〈◊〉 . He shall go before him in the Spirit of Elias . ( ●uke 1. 17. ) Now Elias was a H●t-spirited man , and praved down ●ot Fire to Consume the Enemies . Iohn ( like him ) Preached Repentance with Severity ; Calling them Generation of Vipers ; and Laying the Ax to the Root of the Tree . He was a Rough Man in a Rough Garment , and handled them Roughly . And indeed this Spirit was proper in the ( praecursor , the ) Forerun●er of Christ , who came to Preach Peace , and Heal the Wounds of Conscience , which Iohns Doctrine had made . Iesus Christ himself , was the Meek and Holy Lamb of God , who Bare all Injuries with an Inimitable Patience ; and yet was not altogether without this warmth of Spirit upon occasion . The Zeal of thine House hath eaten me up ; was spoken of him ( Psal. 69. 9. ) And Applied to him [ Iohn 2. 17. ] When he whipped the Buyers , and Sellers out of the Temple ; and Overturned the Tables of the Money-Changers ; This he did Once , but commonly his sweet Conversation , was much otherwise . 'T was Prophesied of him . ( Isa. 42. 2. ) And Interpreted of him , ( Mat. 12. 19. ) He shall not strive , nor Cry ; neither shall any man hear his Voyce in the Streets . Nor does he allow the Hot and Fiery Temper an Ordinary Indulgence in his Disciples . When Iames and Iohn , would have had him Call for Fire from Heaven , on a Village of the Samaritans ( Luke 9. 54. ) He tells them , They knew not , what Spirit they were of ; ( i. e. ) either what they ought to be , if they would be his Disciples : or rather , they might mistake themselves ( as men are too often apt to do ) and think , That to be a Sanctified Zeal , which more appeared , but a Corrupt and Revengeful Fury . These two men were Bretheren ( the Sons of Zebedec ) whom Christ ( who knew their Spirits better , than themselves ) named ( according to their Nature ) And he Surnamed them Boanerges , which is , The Sons of Thunder . ( Mark 3. 17. ) He was not Deceived in them , when he chose them ; But knew how to Sanctify their Rough Spirit , and so make a very good use thereof : They might make good Thundring Preachers ; They might be fitted for Tough work ( as Luther after them was ) to Break through such Difficulties , 〈◊〉 would have likely Foyled and 〈◊〉 as good men , but of a meeker Spir●● [ Malus Nodus , malus Cuneus ] Rugg●● Wedges are fittest for a cross-grain'd pie● of Service . Fire in mens Spirits ( as 〈◊〉 as among the Elements ) may be necessa●● sometimes ; And Rendred very Servicea●● if it be well Governed . But here 's the Difficulty ; Many good Christians , by Reason of Natural Infir●●ty , are not always able to manage a 〈◊〉 Spirit ; nor can always Distinguish b●●twixt Fire from Heaven , in the strong Motions of Gods Holy Spirit , which 〈◊〉 ought to be Cherished ; and th● Fire , which arises from Hell in the vehmence of Temptation , Enkindling 〈◊〉 Reakings and Fumes of their Corrupte● Nature ; of which the Devil never fa● to take his Advantage . Young Elihu ( before mentioned ) 〈◊〉 a zealous , warm Spirited man ; And 〈◊〉 without great Piety ( as the Tenour of 〈◊〉 Discourse does manifest . ) Yet when 〈◊〉 Spirit constrained him , and his Belly was 〈◊〉 Wine , which hath no vent , and ready to Bu●● like New Bottles , ( Job 32. 18 , 19. ) i : e. ) When his Passion was stirred within 〈◊〉 He Breaks out , not only to Irreverence 〈◊〉 his Elder Brethren ( v. 9. ) Great men are not always wise ; neither do the Aged Understand Iudgment ; But he also Charges Iob ( I think ) very falsely ( ch . 33. 8 , 9. ) I have heard the voice of thy words saying , I am clean without Transgression ; I am Innocent , neither is there Iniquity in me . Where ( I wonder ) does Iob so speak ? Surely if he had , God would not have Justified him , as he does ( ch . 42. 7. ) Ye have not spoken of me the thing that is Right , as my Servant Iob hath . So much do Hot Spiririted Men , tho' Good Men , yet often overshoot themselves . The Rightest Temper of a Sanctified Zeal , was that of Stephens ; a mixture of Meekness , Wisdome and Courage , ( Acts 6. 10 ) They were not ahle to 〈◊〉 the Wisdom , and the Spirit , with which he spake . He spake with a Spirit , which I take to be Zeal and Earnestness ; and yet with Wisdome , so as no Exception could be justly taken ; and with Meekness too , which ( after all their horrid Injuries ) is Testified by his Last and Dying Words ; ( ch . 7. 6. ) Lord , Lay not this Sin to their Charge . And thus much of Zeal ; near of kin to which is . 2. Iealousie , a passion , to which , some mens Spirits are , more than others , prone ; And whereby men are Inclined to Suspicion , fierce Anger , Hatred , and Bitterness . 'T is called a Spirit of Iealousie coming upon a man , ( Numb . 5. 14. ) whether his Wife be Defiled , or not . This Spirit in Unsanctifyed persons and practises , is an Odious and Bitter Evil. 'T is Declared Hateful to God , and horridly Injurious to man. Hateful to God , ( Mal. 2. 16. ) I hate putting away saith the Lord. ● Therefore Take Heed to your Spirit ; namely , This Iealous Spirit , that you Entertain it not . And Injurious to man , as appears in the precedent words ( v. 15. ) Take Heed to your Spirit , Let none deal Treacherously ( or Unfaithfully : marg . ) Against the Wife of his Youth . 'T is a Treacherous Unfaithfulness , to Entertain groundless Jealousies : Love is Covenanted in Marriage ; and this is quite contrary thereunto : Love thinketh no Ill ; Iealousie thinking nothng else . Love covereth Faults ; Groundless Iealousie searcheth to Discover faults , where there are none . And then the Repetition of the words [ Therefore take Heed to your Spirit ] ( v. 15. and again v. 16 ) is well to be Noted ; for 't is a Rule , [ Repeated words in Scripture call for special observation . ] And as in Marriage , so in other Relations ; it Destroys Friendship ; spoyls Humane Society , and mutual Confidence ; and sometimes stirs up the most bitter Enmity ; for Ieal●usie is the ●age of a man , That takes no Ransome for Life . ( Prov. 6. 34. ) This is the Spirit that Dwelleth in us , ( i. e. ) our Corrupted Nature ) Lusting to Envy ( James 4. 5 ) And yet , ●or All this 〈◊〉 said of it ( nor can enough ●e said ) Abs●ract but a Iealous and Suspicious 〈◊〉 , from In-bred Corruptions ; Take it as a pure Natural Temper ; 'T is a Basis of Great Prudence , Wisdom and Wariness . Not to allow of that Rotten principle [ Suspect every man to be Knave , with whom you have to do ] But to take care in avoiding that Cha●acter of a Fool Noted in ( Prov. 14. 15. ) The Simple believeth every word ; But the prudent man Looketh well to his going . Not Uncharitably to Suspect , but prudently to be Circumspect , is becoming a wise and hon●st man. This pure Natural Cautious Spirit may be the Subject of Sanctif●cation , and may become God like , and a Godly Iealousie . God like , when a man so utte●●y Disapproves Sin and 〈◊〉 ; That he Dislikes the very Appearance thereof , and Tendency thereunto . Thou shalt not Bow down , for I the Lord thy God am a Iealous God. ( Exo. 20. 5. ) And by Sins ( however palliated ) is provokt to Iealousie . ( Deu● . 32. 16. 21. ) Every Likenese of Sin , may Deserve that name , ( Ezek. 8. 3 ) The Image of Iealousie , which provoketh to Iealousie . And as God-like , so 't is Godly . The Holy Prophet owned , and professed it . ( 1 King. 19. 10. 14. ) I have been very Iealous for the Lord God of Hosts . And so did the Holy Apostle . ( 2 Cor. 11 : 2. ) I am Iealous over you with Godly Iealousie ; for I have Espoused you to one Husband , &c. 'T is Godly , when the ●ent of Jealousie is only to promote Holiness ; when the Suspicion notes but care and watchfulness ; and the Bitterness ascribed to this Spirit , is but a Hatred of Sin ; it may so be of very Excellent Use , especially in those , who by Gods Order have the Oversight of others . And thus much of the Hotter Spirit , which is Chearful , Active , Couragious , Angry in zeal and Iealousie . We shall now take a view of its Opposite , and so better Illustrate both , by comparing them together . 2. The Colder Spirits , which are in some men , under the Temperaments of Phlegm , or Melancholly ; The more if Radicated by Habits , or excited and promoted by Ill Objects , or Outward Circumstances . These are in every point of the contrary Character , to those Hotter Spirits before-mentioned . As I. Is that Chearful and Brisk ; This is sorrowful and pensive : full of Grief and Mourning ; as if made up of Sighs and Tears . And whether it be from Natural Temper , or from that concurrence ( mentioned ) of sad and troublesome Circumstances ; Mens Spirits are hereby Formed and Disposed to Lamentations . Such was weeping Ieremiah ; such was our Blessed Saviour in his Humiliation A man of Sorrows and acquainted , with Grief , as was Prophesied of him , ( Isa. 53. 3. ) Now if this be Unsanctified it Disposes to many Evils ; especially , where the Dogged Melancholly is prevalent therein . 'T is an Evil Spirit in it self ; and of Evil Consequences . I. In it self ; probably this was the Evil Spirit from the Lord upon Saul . A Melancholly Spirit ; and perhaps sometimes even unto Fits of Distraction . I take it so to be ; for that it was Alleviated by Davids Musick ( 1 Sam. 16. 23. ) Surely Davids Harp could not Conjure down Devils ; Nor does give any Countenance to Popish Bell Baptism for the same purpose : No , rather it was a Natural Evil , an Evil Natural Spirit , sent of God in Judgment ; and Helped by Natural Means , thro' his Blessing . David played with his hand , so Saul was Refreshed , and was well ; and the Evil Spirit Departed from him . So ; by a Natural Means prescribed by his Doctors ( v. 16. ) [ Mus●ca Mentis Medicina Maestae ; ] was well ; It seems before he was Sick , Distempered , and his Spirit was out of Order . 'T is an Evil , both Natural , Moral , and Iudicial . A Natural ; ( Prov. 17. 22. ) A Merry Heart doth Good like a Medicine ; but a Broken Spirit Dryeth the Bones : ( i. e. ) Was●eth the Marrow , and Impaireth the Health . And it Tendeth also to Evil Moral and Iudicial too ; as you may observe , in 2. Its Consequences ; It Disposeth to Sullen Discontent , and peevish Frowardness ; both which are very Ugly , as well as wicked Humours . Sullen Discontent we may see in proud Haman , who , ( whatever his Natural Spirit was ) had a very Jolly one upon the Kings Favour . Haman went forth that Day , Ioyful , and with a Glad Heart . ( Esth. 5. 9. ) That Day , It seems it was not always so ; ( Aspiring Pride , and Sowerness of Spirit , are frequently conjoyned ; because of the many obstructions Real , and more apprehended , that cross his Ambition ) But That Day , and upon that particular Occasion , he was very Merry . This in him was Unsanctifyed , and therefore Unstable and soon Al●ered to the contrary , by a very slight matter ; for after he had Boasted among his Friends of all his Riches and Glory ; yet ( saith he ) All this availeth me nothing , s● long as I see Mordecai the Iew sitting at the Kings Gate . ( v. 13. ) What Remedy now in the Case ? His Wife advises him ( v. 14. ) Erect a Lo●y Gallows , and get Mordecai Hanged thereon ; and Then go thou in Merrily , with the King unto the Banquet . No Merriment , no Cure of the Sullens , till Mordecai be Dispatched ; He was in a Desperate Case ; his Bones were all Rotten , ( for that 's the Name of his Disease ( Prov. 14. 30. ) Envy is the Rottenness of the Bones ) and 't is likely , he might have Died of Discontent , if he had not ( soon after ) by the Gibbet . Another such an Instance of Sullenness was Covetous Ahab , whose Spirit was sad , because he was Denyed Naboth's Vineyard ( 1 King 21. 5. ) which caused him to Loll on his Bed , turn away his face , and would not eat Bread ( like a pou●ing Child ) vext at heart , that he could not have his Will ; proud Iezebe , like Zeresh , ( here 's another Wit of the Wi●e ) comes in with her Cur●ed Contrivance , to Dry up Ahabs Tears , by the Shedding of Naboth's Blood. One would have thought , that these Women ( because of the Natural Coldness and Moysture of their Sex ) should have been Authors of milder Counsels ; But their Unsanctifyed Hearts , being filled with Devillish Pride , makes them act contrary to that , which should be their very Nature ; so virulent are Feminine Humours , when Corruption ( on occasion ) turns them into Acids . Dismissing these Two , as they are ; you may ( if you please ) send in Iobs Wife ; with her Curse God and Die , ( Job 2. 9. ) to make up the Number , All. ( Tria sunt omnia . ) Note only ( by the way ) That Old Wives Prescriptions , are seldome good Remedies , for sad and melancholly Husbands . And this of Sullen Discontent . Of the Froward Peevishness , in this Colder and Mournful Spirit , we have a Notable Instance in the Israelites ; who could not hear what was Reasonable , and might be Comfortable , to them . God by Moses had sent them a very good and Gracious Word ; A Promise of their Deliverance ; of being their God , and taking them to be his People ; And Moses spake so , unto the Children of Israel ; But they hearkened not unto Moses , for Anguish ( or Shortness ) or Spirit , and for Cruel Bondage , which was the occasion thereof . ( Exod. 16. 9. ) They were in this Like weeping Rachel , who Refused , and would not be Comforted . ( Mat. 2. 18. ) From these Instances ( besides frequent Experience , ) we may Learn , That the Consequents of a sad Unsanctifyed Spirit are Deplorable ; All manner of Evil , Natural , Moral and Iudicial . Natural and Moral seem to be pointed at in that Expression ( 2 Cor. 7. 10. ) The sorrow of the world worketh Death . This may referr to both ; 't is both a Sin and a Mischief ; as appears by the Antitheta ( in the former part of the verse . ) Godly Sorrow worketh Repentance to Salvation , not to be Repented of ; Therefore ( by the Rule of contrari●s ) Worldly Sorrow is Sin , unto Destruction , and to be Repented of by those , who would avoid those Evils . But more expresly is it Iudicial , when God pronounces it as a Curse . Ye shall Cry for sorro● of heart , and shall Howl for vexation ( or Breaking . marg . ) of Spirit . ( Isa. 65. 14 ) This if Unsanctified . And yet by Sanctification , a Mournful Spirit may become a Blessing ; it may Adapt , and Incite to many Graces and Duties . In that ( 2 Cor. 7. 10. ) worketh Repentance to Salvation , not to be Repented of : You 'l have no cause to be sorry , for a so●rowful Spirit , if your Tears be set to Run in a right Channel . See more of the Bl●ssed Effects ( v. 11. ) Ye Sorrowed after a godly sort ; Behold what Carefulness it wrought in you ; what clearing of your selves ; yea what Indignation ; yea what Fear ; yea what vehement Desire ; yea what Zeal ; yea what Revenge . Understand Indignation , Fear and Revenge , to Respect Sin , and not men . A Mournsul Spirit Sanctified Disposes to Prayer . Hanna professes to Eli , ( who had misapprehensions of her ) I am a Woman of a sorrowful Spirit , and have poured out my Soul before the Lord ( 1 Sam. 1. 15. ) She wept inwardly , as she mentally pra●ed , and her Prayers and Tears were secretly mingled , and poured out to her God ; she was in Bitterness of Soul , and prayed unto the Lord , and wept sore ( v : 18. ) David often to this purpose , ( Ps. 77. 2. ) In the Day of my Trouble I sought the Lord. When was that ? VVhen my Spirit was overwhe●med ( v. 3. ) So ( Ps. 142. 2 , ● . ) I poured out my Complaint before him , I shewed before him my Tyouble , when my Spirit was overwhelmed within me . And in the next ( Ps. 143. 4. ) His Spirit was again Overwhelmed ; I stretched forth my hands unto thee . ( v. 6. ) That Spirit which was wont to be full Fraught with Harmonious Praises is now Overset , and another Service is appointed for him ; He Sayled joyfully in pleasant Gales , but Storms find him other work . The greatest Instance ( in meer man ) of a sorrowful Spirit , was that of Iob , in the Days of his Tryal ; His Complaint he Uttereth freely , and Justi●yeth his so doing , as of a natural Necessity : His Case was sad ; His Spirit was Drunk up , ( ch . 6. 4. ) Drunk up ( as he expresses it ) That he had None Left to bear his Troubles . The Spirit of a man will bear his Infirmity ( Pro. 18 14. ) But ( alas ) his Bearing Spirit is gone , and nothing but a Broken and Burthened one is Left in him : In this case , he says , I will not Refrain my mouth ; I will speak in the Anguish of my Spirit ; I will complain in the Bitterness of my Soul ( ch . 7. 11. ) But his Cpmpl●i●● i● To God , and not Of God. As 〈…〉 my Complaint to man ? And if 〈…〉 why should not my Spirit be 〈…〉 ( ch . 21. 4. ) And yet , we may say of him in all this , as was testified of him in the beginning , In all this Iob sinned not , nor charged God foolishly ( ch . 1. 22. ) Altho' Satan expected it from him . ( v. 11. and ch : 25. ) which indeed he would have done , had not God Sanctified his sorrowful Spirit : and preserved it Blameless . VVhen Nebuchadnezzar Dreamed Dreams , wherewith his Spirit was Troubled . [ Dan. 2. 1. ] VVe find this Unsanctified Heathen fret and vex , and require unreasonable things : The Thing is gone from me I have quite forgot it ; yet , Tell me the Dream , and the Interpretation , or ye shall be cut in pieces , and your Houses made a Dunghil . ( v. 5. ) So eager was he to be rid of his Troubled Spirit . But Daniel thro' Sanctification was of another Temper in the like case . ( ch . 7. 15. ) I Daniel was grieved in my Spirit , in the midst of my Body ( or sheath ) and the Visions of my Head troubled me . He then seeks for satisfaction from God , by Drawing near to his Angel ( v. 16. ) And though he say ; My Cogitations Troubled me , and my Countenance changed in me . ( v. 28 : ) yet he was not in haste to be Rid of it ; But I kept the matter in my heart ; namely , to be farther Meditated upon , and to wait the Issue : And indeed in all Troublesome Cases , This is the Guise of a Gracious and Sanctified Spirit . But of all other Ins●ances , the Great Exemplar the Lord Iesus Christ is most to be Admired and Imitated in his Holy Mournful Spirit . His Sorrow in Gethsemane , when he approached near his Passion , is thus set forth . He began to be sore Amazed , and to be very Heavy ; and saith , My Soul is exceeding Sorrowful unto Death . ( Mat. 14. 33 , 34. ) And what does he , but pray ? That this Bitter Cup ( as Mathew ) or this Hour ( of Temptation ) as Mark ) might pass from him ; and being in an Agony be prayed more earnestly , ( Luk. 22. 44. ) In this wrestling with God , His Sweat was as it were , great Drops ( or Clodders ( of Blood falling down to the Ground . And yet , notwithstanding all this Earnestness , it was with the greatest Submission . Nevertheless not as I will , but as thou wilt . ( v. 39. ) And thus much of the Sorrowful Cold Spirit . 2. Is that Hotter Spirit Active and Vigorous : This Colder is dull and weak ; a dull Spirit , or Spirit of Heaviness , as 't is call'd ( Isa. 61. 3. ) The Spirit of a man is the principle of his Activity . It Disposes him Diligently to Teach , ( as is before shewn ) and Diligently to Learn ; to make Diligent Search ( as t is expressed , Psal. 77. 6. ) But this Dull Soul ( in it self ) is fit for neither . The Spirit of man , is also the principle of his Vigour , and helps to bear his Burdens ; But this Spirit is ( in it self ) a Burden . The Spirit of a man will sustain his Infirmity ; ●ut a Wounded Spirit who can Bear ? ( Prov. 18. 14. ) 'T is a weak and ●ainting Spirit ; much like that , which was in the Queen of Sheba , when she saw the Effects of Solomons Wisdom , she was even astonished , and there was no more Spirit in her . ( 1 Kin. 10. 5. This Unsancti●yed is a pirtiful , base , and Useless Spirit ; Incli●ing only to Sottish Sl●th and Idleness ; It Renders unapt to Do , or Receive any good . When they should Teach , they are Dumb Dogs ; and when they should Learn , they have a Spirit of Sl●mber and of Deep Sleep ( Isa. 29. 10. ) and so proportionably in any other worthy Affair . But if Sanctified , Its slowness makes the surer work ; takes time for good Deliberation ; and helps to prevent much Rashness and Precipitance , which Nimbler Spirits are more liable unto . All Slowness is not Blameable ; Some are Duties ; as , Slow to Wrath ( Prov. 14. 29. ) Slow to speak . ( James I. 19. ) And where Slowness of Speech , is an Infirmity ; yet this hinders not Gods making use of such in very Eminent Service , as he did Moses , ( Exod. 1. 10. ) And as to the Weakness of this Spirit , It Leads to Dependance on Gods All-Sufficiency ; It is often an Effect of great Sorrow , By Sorrow of heart the Spirit is Broken. ( Prov. 15. 13. ) And the Crack'd or Broken Spirit ( as before noted ) is very weak ; but Sanctified it is accompanied with Faith. And then it makes Prayerful , in Applications to God for help . Hear me speedily O Lord , my Spirit faileth ; I have no strength of my own to Bear up against the Floods ; I will cry unto thee when my heart ( or Spirit ) is overwhelmed ; Lead me to the Rock , that is higher than I. ( Ps. 61. 2. ) 3. Is That Spirit Bold , Resolute and Confident ; The Colder one is Timorous , and humbly yielding . 'T is Little in it self ; and commonly Less in its own Eyes : It Designs no great things ; nor is fit for any Great Undertaking ; But is apt to shun all things , that appear any way Dangerous . This , if Unsanctifyed is a Base Pusitanimity ; a mean , poor , cowardly and creeping Spirit : Unfit for Doing and Notable Good ; or Suffering and Considerable Evil. Such will never be Martyrs for , or Confessors of , any valuable Truth . This Spirit ( like Issachar ) stoops under the Burden , of every Imposing and Tirannical Humour , without the least opposition , or Resentment ; so as it will easily let go Christian , or Civil Liberty ; And even Tempt the proud to Trample on their Neck . It gives way , not only for a moment , a short time ( in matters , that will bear it ) upon prudent Considerations ; But gives up for good and all ( as we use to speak ) without any consideration at all : The former is Good Fencing ; the latter is Base Cowardise , which opens a careless Gap , that not only Suffers , but Invites Trespassers . This Spirit is a Saddled Ass , ready to be Rid at pleasure ; and is most mischievous in a Church , where are Diotrephian Spirits , and Ruinous to a State , where Tyranny would be playing pranks . Such are men Born to be Slaves , for whose Unreasonable Yielding , their Posterity will have cause to Curse them . As to the performance of Necessary Duties , They always imagine Lions in the way , and in the least appearance of a Difficulty , they are ready to fancy Insuperables , and thereby Inhance Discouragements ; so that they Tremble , tho' it be , but at the shaking of a Lea● , ( Lev. 26. 36. ) I will send a faintness into their hearts , and the sound of a shaking Leaf shall Chase them ; and they shall flee , as fleeing from a Sword ; and they shall fall , when none pursueth . To Fear , where no Fear is , is not only a Iudicial Misery , but it is also too often a Sin , Derived from Unbelief , as against frequent Commands ; Fear not , neither be Dismayed : Fear not their Fear , be not afraid of their Faces , &c. And a Sin ( it seems ) of the worst Character , as Ushering in the Bedroul of Abominable Wickedness , in that Denunciation ( Rev. 21. 18. ) But the Fearful , and Unbelieving , and the Abominable , and Murtherers and Whoremongers , and Sorcerers , and Idolaters , and all Liars , shall have their part in the Lake that Burneth . This Spirit it self is not a Sin , so far as it Depends on Natural Causes ; 'T is no Evil for a Woman to be Less Couragious , then a man ; or to be more afraid upon apparent Danger ; But when Fear is Habituated , or Acted by Unbelief ; for ●hen it Impeaches Gods Glorious Attri●utes ; his Mercy , Truth , and All-sufflciency But if this Little , Low , and Timorous Spirit be Sanctified , 't is Exercised in a Gracious Humility , which Aspires not to things too high ( Ps. 131. 1. ) A Contrite Spirit , Sanctifyed , is no Base and Contemptible Spirit . 'T is Preferred and Esteemed by Wise men , Directed by the Holy Spi●it of God , who teaches men to put a due value , upon the good of Things , and Persons . Better it is to be of an Humble Spirit with the Lowly , then to Divide the Spoyl with the Proud. ( Prov. 6. 19. ) He shall be far from Contempt : A mans pride shall bring him Low ; but Honour shall uphold the Humble in Spirit ( Prov. 29. 23. ) Humility is a Lovely Grace amongst men ; it avoids Quarrels , which Pride and Haughtiness of Spirit commonly makes : It gives no Offence , and Removes the Offences that are Taken . Yielding pacifyeth great Offences . ( Eccl. 10. 5. ) And as 't is Acceptable to men , so it is well pleasing unto God. A Broken and a Contrite Spirit O God thou will not Despise , ( Psa. 51. 17. ) Not Despise is a MEIOSIS , yea he Favours and Approveth . The Lord is nigh to them . — and Saveth such , as be of ●●●●trite Spirit . ( Ps. 34. 18. ) This Favour 〈◊〉 the more Illustrates by setting 〈…〉 own Excellencies . The Great and 〈…〉 God Regards the Little and Low Spirit ; This is more than once shewn by the Prophet Isaiah . For thus saith the High and Lofty One , who Inhabiteth Eternity ; I Dwell in the High and Holy Place , and with him also , that is of an Humble and Contrite Spirit ; to Revive the Spirit of the Humble , and to Revive the Heart of the Contrite Ones ( Isa. 57. 15 , 16. ) And ( ch . 66. 2. ) Heaven and Earth hath mine Hand made ; But to this man will I Look , even to him that is poor , and of a Contrite Spirit , and Trembleth at my word . 'T is not that poor , mean , Spirit , that Trembles at the Shaking of a Leaf ; or sinfully feareth man , whose Breath is in his Nostrils ; but he that feareth the Lord and Trembleth at his Word . Such an one shall not only be Countenanced , and Comforted , by God here ; but bountifully , and graciously , be Rewarded hereafter ; 't is the first of the Beatitudes ( Mat. 5. 3. ) Blessed are the poor in Spirit ; for theirs is the Kingdom of Heaven . 4. Is that Hotter Spirit an Angry Spirit , fermenting in Zeal and Iealousie : This colder is meek and wholly Inclined to peace : 'T is Sheepish , Lamblike , and Inoffensive ; no great Doer , and a quiet Sufferer : 'T is patient and silent in bearing Injuries , and easily overlooks Faults : It 's apt to think well of all , and in general , all its motions are calm and soft . This quiet , calm Te●per , if Unsanctified , hath its spring , only in Bodily Temperament , and Worldly Wisdom ; and then Undecently bears oftimes , what it ought to shake off , with Indignation . 'T is indeed Inclined to good Offices , but still with Earthly Design . It does good , to Receive good , Looking for something again contrary to our Saviours Rule . ( Luke 6. 45. ) 'T is not the Subject of Anger , because it would not be the Object thereof ; always accompanied with self-secking ; and its greatest Design is to pass quietly thro' the World. 'T is utterly Indisposed for holy Zeal , so as never to contend earnestly for the Faith. Nor will it plead Gods Cause , when Wickedness is Rampant , nor Labour to Restrain or Rebuke Ungodliness . This Gallio-like Spirit cares for none of these things . ( Acts 18. 17. ) But wholly Leaves men to their own Course , without any Religious Controul . This was Elies Sin , for which both he and his Family were severely Dealt with ; God was Angry with him , because he was not Angry ●or God. T is a Listless Frame for Affectionate Duty ; Dead Hearted to and in , Heavenly Service ; A Professor of such a Spirit is but a Cold Christian , and will have but a cold Entertainment when he comes to seek his Reward . A true Christian should be always furnished with a Spirit , though not always Use it : There is a time for necessary Anger . And we should Use our warmth of Spirit , or forbear it , as occasion Requires . What will you ? Shall I come unto you with a Rod ; or in Love , and in the Spirit of Meekness ? ( 1 Cor. 4. 21. ) This Unsanctified softness of Spirit , Tho' it be thus Useless and Blamcable ; yet this must be acknowledged of it : That of all the Worldly Spirits 't is one of the best ; and as it does no good , so it does Least Harm and Mischief . It may Render a man a quiet and untroublesome Neighbour , and tollerable Member , of the Common●wealth ; But still a sapless and fruitless Branch in the Church , ; and is far short of true Christianity , whatever it professes . But if the Meek Spirit be a Sanctified one ; Oh! How Excellent , How Lovely and Desirable is it ? How much does it conduce to Brethrens Living together in Unity ? How many Brawls and Factions would it prevent ? It then ( when Sanctifyed ) has another principal Rise and End then was suggested by Nature and Circumstances . It then Arises from Conformity to the Great Exemplar ( Isa. 53. 7. ) Who was brought as a Lamb to the Slaughter : and as a Sheep before the Shearers is Dumb , so opened not he his Mouth VVh●n he was Reviled , he Reviled not again ; when he Suffered , be Threatned not ; but committed hims●lf to him , who Iudgeth Righteously . ( 1 Pet. 2. 23. ) Again , this is a fit Spi●it to Deal with Sinners . Restore such an one in the Spirit of Meekness . ( Gal. 6. 1. ) 'T is that which is peaceable with men , and pleasing to God ; and therefore is Honourable , as an Ornament . The Ornament of a meek and quiet Spirit ; which in the sight of God is of great price . ( 1 Pet. 3. 4. ) Surely God knows the true value of Things , who hath put all Worth and Dignity into them . This is a proper Gospel Spirit , very much for its Honour , and promoting its Interest in the World : It oft-times holds the Hands and stops the Mouths of its Adversaries . That Rebuke of our Saviour to those Sons of Thunder , ( Iames and Iohn ) when they would have Fire from Heaven upon the Samaritan Village . ( Luke 9. 55. ) Intimates the True and Genuine Gospel . Spirit ; Ye know not what manner of Spirit you are of : You are not Spirited as you should be : The Spirit you have is a Chollerick , Revengeful Spirit , and you know it not : Or , you know not what Spirit , you should be of , as my Disciples : The Spirit of Elias ( under which you would cover your passions ) Has done its Preparatory work in Iohn Baptist ; But now the Evangelical-Spirit hence forward ; is quite another thing ; 'T is full of meekness , sweetness , and gentleness of mind ; which by your present talk , you seem little to understand ; You ( as my Disciples ) do profess to be of the Gospel-Spirit ; But alas , you have it not ; You know not what Spirit you are of ! And thus much of the two Opposite Spirits , the Hot and the Cold. We come now to the Mean , between them both ; which of all the Natural Spirits is the most Curious , Desireable , and best Manageable , to every good purpose . Therefore 3. Some men are of a more Temperate Spirit , which is Cool in Respect of the Heats ; and Warm , in Respect of the Chills of Spirit , in the former two Extreams . All the Conveniencies ; of those it has , without their Inconveniencies ; This is the Well-balanced Spirit , that moves Evenly , Smoothly , and Firmly ; The Vessel of due proportion , betwixt Hull , and Sayl , which usually well Arrives at its intended Port. 'T is the faelix Temperies of the Philosophers , that naturally Disposes to , and Adapts for , General Vertue . 'T is best enabled to Use its own Abilities ; and manage its own powers , whether Intellectual or Volitive to the best Advantage . 1. Intellectual by a moderation , and order of Thoughts ; of a sufficient Heat to Excite them , and yet of Coolness enough to Govern them , and their Effects , which otherwise might be Exorbitant . 'T is not the Dull Soul , that thinks not Intensely of any thing ; Nor the Phantastick Air , that Huddles , and is precipitant in all things . But it is such a well composed Spirit , as indeed Quickens a man to Act , and yet Renders him Sober , and Deliberate , in all his Actions . Hence arises Wisdom and Prudence in Matters , and a firm Iudgment , that will not suffer it self to be Biassed or Disordered by any unruly Passions ; But Governs them by Reason ; and brings and keeps them in their due Subordaination . Whence follows 2. The Volitive Powers are well used , and ordered by such a Moderate Spirit ; The Will is Benign , and the Passions Regular . The Will , and all the powers under its Commands are Disposed to Subjection unto Right Reason . Hence This Spirit is apt to be well governed In the man ; that has it ; And thereby Renders him more fit to Govern amongst other men in the world ; from both which it may be Denominated A Spirit of Government . Of this brave Spirit was Titus Vespasian , who from thence was called ( Humani Generis Deliciae ) The Delights of Mankind . Faithfulness , Candour , Beneficence , and all other things that are Excellent ( so far as Nature can go ) have their Derivation from this Spirit ; because it is not so liable to the Infirmity of Unruly Passions , which is the Natural Cause of all the contrary Vices . Yet if this Rare and Excellent Spirit , which is so very good in it self be Unsanctify'd and Corrupt ; 'T is all as Bad , if not worse , then the Rest. Corruption of the best is worst . For 1. It s Wisdom and Prudence , if Unsanctifyed , is ( at best ) but Worldly Wisdom , and Imployed wholly to serve Worldly Interests : But it seldome stops there ; for it commonly proceeds in a way of Enmity against God and Goodness ; And becomes too often a Devilish Policy . If the Enemies of the Church be men of this Spirit , they are most Dangerous : 'T is the men of this Temper , that are the Achitophels for Mischievous Counsels . The Hot Spirited Huffs , and Hectors , may have as great an Enmity , which they often shew in a storming rage ; But their vehement Passions do oft-times Deprive them , of a discreet consideration , whereby they overshoot themselves , and miss their Designs . The Smooth-bootes that look Demure , who can think and contrive , and are not in over-great Haste ; The Wolves in Sheeps-cloathing ; ( in a word ) The close and undiscerned Hypocrites ( who by means of this Moderate Spirit , may more easily so be . ) These are the Dangerous Enemies ; These under their seeming Vertues , have advantage to act their secret Vices . Lyons by Roaring , may Terri●ie the Sheep into their Safefolds , while the slie Foxes ( by surprise ) do Devour the Flock . As to the Spirit of Iudgment , and Government Unsanctified ; 't is that which maketh Nets and Snares , and perverteth Jugdment in the Gate . 'T is not the Bawling Sollicitor , so much as the subtile Judge , that Frames Mischief by a Law , ( Psa. 94. 20 ) and cover it over by a plausible pretence . Not the Clamarous Multitude , so much as the Cunning High-Priests , that do violence to the Law , and pollute the Sanctuary . ( Zeph. 3. 4. ) 'T is they , that say , VVe have a Law , and by our Law he ought to Die. ( Ioh. 19. 7. ) Thus they Turn Judgment into Hemlock , and make the Ordinance of God Minister to their Lusts and Passions . 2. It s calmness of VVill , and moderation of Affections , with those seeming Ver●ues , that attend it , all are nothing so , as they do appear , but are Evil , and Subservient thereunto . Evenness of Mind Unsanctified Renders a man but a Gallio , caring for none of these things ; Not concerned about the Greatest Interests of their own , or others Souls : This is that Odious Lukewarmness which God will Spue out of his mouth . ( Rev. 3. 16. ) Again , Benignity , Generosity , and Candour of Spirit , if Unsanctified , is , ( as Mr. Fuller calls it ) The Bad-good-nature , which is commonly , and most Abused by Parasitical Hang-byes . Such men are Led by a Thred ( not like Ariadne's Clew , out of , But ) into continual Dangers . Th● Gallantly follow Trappanning , and Deceitful Guides , to do Mischief ; like the men , that followed Absa●om in their simplicity , and they knew not any thing of his Designs . ( 2 Sam. 15. 11. ) These are oft Impos'd upon ; and made Tools , and Implements , in mischievous and ungodly projects , for want of Gracious Wisdom . On the same account of Bad●good-nature , they are apt to spare and favour , even VVickedness in men ; and Indulge them in their corrupt ways . They are apt to be prodigally Bountiful , to such as they should rather frown away . ( Prov. 29. 23. ) The North-wind Driveth away Rain ; and so doth an Angry Countenance a Backbiting Tongue . Lastly , as to the Fidelity and Stedfastness of this Natural Spirit , if Unsanctifyed , it fits men to keep the Devils Counsel ; He Heareth Cursing , and bewrayeth it not . ( Pro. 29. 24. ) A Thief may trust him with his Stollen Goods . Alas he is mislead by false names and notions of things , and ●he Clea●●● Immoveably to them : As for Instance ; An Oath , to which he will stick , tho' it be but a Bond of Iniquity , ( contrary to the very nature of an Oath ) Truth and Trust he so looks upon , under the Name of Moral Vertues , That he forgets the Christian Duty of not bei●g Parta●er in other mens Sins . So also , in Friendship , which ( through his Candour ) he often strikes with the Enemies of God ; He then thinks himself obliged to be faithful in all things to these his friends ; Tho indeed true Friendship is only in Vertue ; and other Friendship neither ought to be Begun , or Continued : Shouldst thou Help the Ungodly , and Love them , that Hate the Lord ? Therefore is VVrath upon thee from the Lord. ( 2 Cor. 19. 2. ) These Firm Spirited , are the unhappy men , who being once Ill-engaged , are hard to be Reclaimed : They will persist , tho' against the very Edge , and prickles of Cons●ience , and Convictions : They scorn to forsake their Colours , tho' it be to come under Christ's Banner : There is no hope to perswade ; no ; For I have Loved Strangers , and ( I 'le never be a base Changling or Turn●coat ) After them will I go . ( Jer. 2. 25. ) Thus this Noble Spirit is abused ; Thus its Silver is become Dross ; and those seeming Vertues , which use to Glitter therein , are no more than ( as Austin calls the Heathen Morals ) Splendida peccata ; meer Gloworms and Fire flies to the sight of a Moon-Ey'd World. But if Sanctified , if Light and Heat be put into them by the Baptism of Fire , How do the Excellencies of this Spirit Excel themselves ? This Governable Spirit is under a Twofold Government ; That of our own , and that of God too . This Fortified Spirit has a Double Guard ; That of our Discretion , and that of Gods Grace . Let us take a view of this Spirit , as Regulated by , and Set forth in , the Scripture . 1. 'T is a Temperate Spirit ; not Cold or Lukewarm , but Governably Cool . In ( Prov. 17. 27. ) we have ( in this Respect ) its Character , and its Commendation . He that hath Knowledge , spareth his words ; and a man of Understanding is of an Excellent or ( as in the Margin ) a Cool Spirit . By Knowledge and Understanding in Scripture ( and frequently in this particular Book ) is meant Gracious Wisdom , and Sanctified Knowledge : 'T is this that truly Tempers the Spirit to be excellently Cool ; and enables it to Govern it self and its Astions ; yea ; and that Unruly Little Member , the Tongue , which in Hot , and Gun-powder Spirited men is oft-times Inflamed and Set on Fire of Hell. ( James 3. 5 , 6. ) 'T is a Spirit of Government , both Passively and Actively . 1. Passively ( or fit to be Governed ) which gives Commendation to the man that has it , beyond the Triumphs of a Conqueror . He that Ruleth his Spirit is better , than he that Taketh a City . ( Prov. 16. 32. ) Fortior est , qui se ; quam qui fortissima vincit . That 's the brave man , that Rules his Spirit ; he Has the brave Spirit , where 't will Rules be . The Cold Spirit is too slow and heavy ▪ ●o follow the Dictates of Regulated Reason , unto any considerable Effect . The Hot Spirit over-runs it , and ( of the Two ) is the most Ungovernable . The Hasty and Disordered Spirit is chi●fly Denominated Unruly , which often Exposes a man to Dangers , as an Unfortify'd City . ( Prov. 25. 28. ) He that hath no Rule over his ( Royled and Ruffled ) Spirit , is like a City , that is Broken down , and hath no Walls . The Moderate Spirit sets Discretion in the Government of his Affairs ; But the Hasty Spirit ( not taking time to consider , what is to be done upon the present Emergence ) Exalteth Folly ( Prov. 14. 20. ) To the same Effect is that Comparison ; The patient in Spirit is better , than the proud in Spirit ( Eccl. 7. 8. ) which is Explained and Applied , in that Caution . ( v. 9. ) ●e not Hasty in the Spirit , to be Angry ; for ( proud ) Anger Resteth in the Bosome of Fools . The Moderate Spirit is well compact ▪ and firm , which keeps Foll● from Breaking in , or out ; But the Immoderate both Admits , and Discovers Folly , in all its Actions ; And most easily and commonly in the Tongue . A perverse Tongue is ( i. e. ) Betokens and Declares ) a Breach ( or Disorder ) in the Spirit . ( Prov. 1● . 4. ) This Cool and Temperate Spi●it Inclines to Wisdom , observed in Daniel , by the Babilonia●s , who Re●ommend him for it to Nebuchadnezzar , ( Dan. 5. 12. ) An Excellent Spirit , and Knowledge and Understanding , was found in him●to Dissolv● Doubts ( or Untie Knots . ) And for this he was Advanced ; Because an Excellent Spirit was in him ( ch . 6. 3. ) Now here we must Remember , that in Scripture phrase , the Excellent Spirit , is in the Margin Read , the Cool Spirit , ( as is before noted . ) It seems Daniel was a man of Temper , even in their Observation , who could not Discern his Grace ; 'T was his Prudence , and not his Piety , that they took notice of ; And tho' ( ch . 4. 8 , 9. ) The Spirit of the Holy Gods was by those Heathens acknowledged to be in him ; yet , it was not his Sanctification by the Spirit of the 〈◊〉 God , which they meant ; But ( according to their manner ) whatever Trans●●nded the common course of men , they 〈◊〉 wont to Diesy . Daniel had indeed ●●traordinary Assistance from God for Re●●●ling Secrets ; But this Help was above 〈◊〉 Cognizance ; they only observed such Excellency of his Spirit , as manifest●● it s●lf in his Covers amongst them ; for which also The King thought to set him ove● the whole Realm . ( ch . 6. 3. ) That phrase in ( Iob 20. 3. ) The Spirit of my Understanding causeth me to Answer . Signi●●es not ( I think ) his Understanding Faculty ; but rather , That Moderation and Government ▪ of his Spirit , whereby he was enabled ( without Disturbance ) to go on in Discourse of the Matters that were before them ; as if Zophar had said , I have heard the check of my Reproach ; But it does not so Disturb the order of my Thoughts , that I cannot have my Wits about me ; No , no , I know well enough , what to say ; I have still an Understanding ; Because a Well-governed Spirit , that is not Hurried by provocation ; I can Rule my own Spirit , tho' not your Tongue ; and therefore I can Answer what is meet : The Spirit , that accompanies another mans Understanding , might ( perhaps ) silence him from any prudent Reply , but the Spirit of my Understanding , ( or , that Spirit which accompanies it ) causeth me to Answer . And thus 't is a passive Spirit of G●vernment , or , a Spirit to be Governed . 2. It is also a Spirit of Government , Active ; or it is most fit to Rule in the world . So thought Darius , when he thought to set Daniel over the whole Realm . When Moses prayed for a Successor to Lead the people into the Land of Promise ( Numb . 27. 16. ) He does it in these very suitable words , Let the Lord , The God of the Spirits of all Flesh , set a man over the Congregation ; The Answer to this prayer is ( v. 18. ) Take thee Ioshua the Son of Nun , in whom is the Spirit , namely , which thou Desirest : He has Excellent Qualifications , as a man ; But Lay thine Hand upon him , as a Consecrating Act to the work , and I will follow it with a special Blessing ; He shall have from me somewhat above Meer Man ; He has a Brave Sptrit already ; But I will give him farther Additions in and by she . Laying on of Hands . This is mentioned , ( Deut. 34. 9. ) Ioshua was full of the Spirit of Wisdom ; for Moses had Laid his Hands upon him ; and they hearkened to him ▪ It gave him Authority , as well as Qualificatious ; He was before a choice Vessel , and now a Chosen Vessel ( the like as was said of Paul. ) Not that God needs any Excellencies of men ; yet because 't is his good pleasure , to Deal with men after a humane manner , he commonly ( in Providence ) suits , and singles out , persons , apt for the work , to which he does Design them . When God promised to shew Mercy to the Remnant of Israel ; 't is said , ( Isa. 28. 5 , 6. ) In that Day shall the Lord of Hosts be for a Crown of Glory , and for ● Diadem of Beauty , to the Residue of his People ; and for a Spirit of Iudgment to him that sitteth in Judgment ; and for Strength to them , that Turn the Battle to the Gate ; whe●●e the word [ for ] signifies either , as much as , or Instead of , and then it Imports , that a Spirit of Judgment is fit for Judges ; as Strength and Courage is for Souldiers : or else it signifies the same with that ( ch . 1. 26. ) I will Restore thy Iudges as at first , and thy Counsellors as at the beginning ; that is by Raising up either in Providential Dispensations , or special Qualifications , men , that should b● Repairers of their Breaches , and Restorers of paths to dwell in ; ( ch . 58. 12. ) from all which it appears , that this Moderate Spirit is not only apt to be Governed ; but also it is fit to Rule and Govern in the World ; because of the Wisdom and Discretion , that is used to accompany it ; especi●lly when it is Sanctified and Over-ruled by God. As to that General Vertue , in respect to the Will , or Volitive Faculty , to which it is Adapted , as the Philosophers ( faelix temperies ) happy temperament ; by Sanctification , these Moral Vertues become True Graces . In Heathens , where is no Sanctification , yet , if God Excites their Spirits , they become eminently Serviceable . So Cyrus , who was of a Generous Noble Temper in himself ; yet how much did he act above himself , when God stirred up his Spirit ( 2 Cor. 36. 22. ) The Lord stirred up the Spirit of Cyrus King of Persia ; upon which he Issues forth a Noble Proclamation . ( v. 23. ) It was Cyrus his Spirit , tho' stirred by God , and Inclined to this special Service . But where Sanctification Renews the whole man ; and gives New Principles and Ends in all their Actions ; The whole Nature of their Laudible Atchievements is also changed ; so that , their Natural Spirit of Candour becomes the Character of a Blessed man , in whose Spirit there is no Guile . ( Psal. 32. 2. ) Their Fidelity comes from that Faithful Spirit , which ( on just occasion ) Concealeth the matter , and is commended for it . ( Prov. 11. 13. ) Their Moderation of Affections is also from a principle , that , not only Restrains ( as Heathen Morals do ) but Mortifyes the Affections and Lusts. ( Gal. 5. 24. & Col. 3. 5 ) Their Firmness is farther fortifyed by Might in the Inner-man ; ( Eph. 3. 16. ) whereby they are stedfast , unmoveable , always abounding in the work of the Lord. ( 1 Cor. 15. 18. ) for , if their well-considered Reasons do fix their purposes ; Much more will their well-grounded Faith establish them . In a word ; it s own Nature is Lovely ; But Grace super-induced renders it most Exemplary , Amiable , and Useful in the World. And thus , we have done with the Diversity of Spirits that are in men . The Hot , the Cold , and the Moderate ; How they Differ in Themselves , and how they are farther Differenced by Natural Corruption , or Sanctifying Grace . We shall now Reflect upon what has been said ; and with some few practical Inferences conclude the present Discourse . INFERENCE 1. And by considering well the many Scriptures , that have been alledged , we may fairly see , That 't is no strained Notion , which is the Design of this present Treatise . It must indeed be acknowledged , that in many of those Scriptures , the word [ Spirit ] may be taken in some of the common Senses put upon it . As for Instance ; it may be taken for the Soul in general ; and in some , for the Inward Part , as an Expression of Sincerity : But to take it for the Higher Faculties of Intellect and Will ( as the Rational part , contradistinct from the Soul , or from the Liver ; This , tho' it be the most common and approved Interpretation of this Text ; I must confess I do not see sufficient Reason to allow it . I do not find ( to my Understanding ) the word so taken in any other Scripture : And therefore I take it to be , but a strained Sense , and thought of , only for this particular place , because of some Difficulty , that appeared therein . 'T is true indeed , there is one Scripture usually alledged ( Heb. 4. 12. ) wherein Soul and Spirit are Distinguished one from the other : of which place Dr. Smith in his Portraiture of Old Age hath Discoursed , and Laboured to Evince , That Spiri● , there signifies the Superiour Faculties of man ; And Soul , the Inferiour . This Discourse of the Doctor 's was Considered in a former Draught on this Subject ; which now , because that Ingenious Gen●leman is some Years since gone to his Rest , I think fit to omit , only he , that has Leisure may compare what is there said , with what we have said of the same Scripture in the beginning of this Discourse , and then judge as he sees meet . And as for the many other places quoted , wherein Mans Spirit is mentioned . ( on which I now Desire you to Reflect ) I suppose you will judg with me : That they may ( for the most part ) be very genuinely understood in our sense ; and that the Interpretation of those Scriptures will , according to our proposed sense , be very Currant . 2. We may also hence In●err ; That 't is Unjust and Unchristian to Cen●●re a●d Cond●mn men for their Humane Spirits : To blame the Diversity of them , is to quarrel Gods Work of Creation , or Providence . Why hast thou made me ( or him ) thus ( Rom. 9. 20. ) for Natural Temper , and Modification of it , by Outward Circumstan●es is more Dependent on his Will , then our Industry . We should rather observe how all this variety of Spiri●s may be made Eminently Servi●●●ble ; for that every Spirit has its particular Natural Excellency ; Tho' all have not that , wherein thou ( perhaps ) mayst peculinly Excel . One Servant of God is Chearful , and Sings at his work ; Another goes sadly and carefully about it , for fear of miscarriage ; yet both may be good , and Faithful Servants , and neither shall Lose his Reward , but Enter into his Masters Joy. Surely the Manifold Wisdom of God would not be so well made known by the Church in many Respects ; ( as Eph. 3. 10. ) Nor the Manifold Grace of God. ( 1 Pet. 4. 10. ) If every man ( having Diversity of Gifts ) Did not so Minister , even as he hath Received the Gift . In the ( 1 Cor. 12. ) is a Large Discourse of Diversities of Gifts ( v. 4. ) Administrations , ( v. 5. ) Operations , ( v. 6. ) All by the same Spirit ; and all Tending to the same holy Ends , Gods Glory , and the Churches good . The following verses set forth the Church under the Parable of a Humane Body ; wherein every Member has its peculiar Ability and Use ; so as the Eye cannot say to the Hands , or the Head to the Feet , I have no need of you ; ( v. 21. ) But all are Servicea●le in their place and kind . This ( he says ) he wrote , that there should be no Schism ; But the Members should have the same care or regard , one for another . ( v. 25. ) If this were well considered , and a Charitable Estimate made , of every mans several Spirit or Genius ; it would much advance Love , Unity , and Mutual Honour , among Christians ; Remove that Censorious , Offensive , and Froward Temper in many , that doth so much Disturb Peace and Tranquility , both in Church and State ; and incline every man to think and say , if I Excel any man in some things , He may Excel me in many more . USE 3. We may hence also Learn , who can Reform , and ( being Reformed ) preserve the Spirit of man ; even he , and only he , that Formed it ; That Stretcheth out the Heavens , and Layeth the Foundation of the Eart● and F●rmeth the Spirit of man within hi● ( Zech. 12. 1. ) This may indeed be u●derstood of the Soul , as one of the En●●nent Works of God , and so is here Rec●●oned among them . The like may 〈◊〉 said of that , Father of Spirits . ( Heb. 1● 9. ) And that ( in Isa. 57. 16. ) The Spi●●● should fail before me , and the Souls which● have made ; Spirit and Souls may be take● as put Exeg●tically ; yet , if you conside● what follow , ( in that Zach. 12. 2. ) I 〈◊〉 make Ierusalem a Cup of Trembling , to 〈◊〉 the People round about , when they shall be 〈◊〉 the Fire . ( v. 3. ) A Burthensome Stone 〈◊〉 all the people , gathered together against 〈◊〉 And ( v. 4. ) Smite every Horse with Ast●nishment , and his Rider with madness . 〈◊〉 ( I say ) considered , seems more to favo●●our Sense . As it the Prophet had sai●● The Malignant Spirit of Wicked Men 〈◊〉 set against Gods People ; But the For●●er of Spirits can quickly confound the● can dash and break them , be they as 〈◊〉 as the Horse Rushing into the Battle ; 〈◊〉 can soon fill them with Astonishme●● and promises so to do . Now if he can thus Over-rule the Sp●●rits of the Wicked ; He can as well Reg●●late the Spirits of his Elect ; Casting 〈◊〉 Imaginations and every high thing , that Exalteth it self against the Knowledg of God , and bringing into Cap●ivity every Thought to the Obedience of Christ. ( 2 Cor. 10 5. ) Thus the High Spirits ( who are like Hills ) are pulled down . And the mean , Low Spirits ( like to Valleys ) are lifted up ; yea , the Crooked and Rough Spirits , shall become as a straight and plain place , to prepare the way of the Lord , and make his paths straight . ( Isa. 40. 4. ) This Sense is agreeable to the Covena●● made with Christ for his People , ( Isa. 42 5 ) where Gods. Titles are much like those in Zechary ; Who Created the Heavens , and Spread forth the Earth ; H● that giveth Breath unto the People upon it ( There 's their Natural Life ) And Spirit to them that walk therein . ( This I take to be their Moral Life , or Conversation among men , to which the Spirit , we now speak of , does very much conduce ) He gives the Spirit , Temper , or Inclination not only as a Gift of Nature , but as an Eminent Gift of Sanctifying Grace , whereby they walk Uprightly in the Earth . INFERENCE 4. Hence also will naturally follow 〈◊〉 Exhortation of the Apostle , ( Eph. 4. 23. ) Be ye Renewed in the Spirit of your min●s . This means not , that you should hav● New Powers , or Faculties Natural ( wh●ther Superiour or Inferiour ) But new Inclinations , new Dispositions ; The Spirit of the mind , cannot be here new Intellec●s , or new Wills ( which some would ha●● to be the Spirit of Man ) But new Lig●● in the Understanding , new Bent in th● Will ; This is to have new Spirits of the mind , by Sanctification . In the Old man , they were Corru●● , according to Lusts ( v. 22 ) But in th● New Man ( v. 24. ) after ( or according to ) God , they are Created anew 〈◊〉 Righteousness , and True Holiness . This ●●ho●tation [ Be ye Renewed ] Does no● Suppose in man a power of Self-Renov●tion ; or Require of man , that which must be done by God , if ever done ; But it Requires , that man should do ▪ what in him Lyes , to Regulate , and O●der his Spirit or Inclination : It Require● our Endeavour ( to the best of our A●●lities or Means ) to Reform our Spirits , where they are apt to be Exuberant ; and bring our Reasons to Act , in Subordaination to God in the Renovation of them . And after all ; because our Endeavours in themselves ( in this matter of Governing our peculiar Spirits ) we see by daily sad Experience , they Do , and will miserably fall short of Effect , Therefore to Invocate Divine Assistance , and Influence , That the work may be Accomplished ; ( as we shall again touch in the End. ) Of these Endeavours in Subordaination to Gods Working a Chief one is , 1. To Discover and Know our own Spirits ( GNOTHI SEAUSON ) Know thy Self , was ( I think , in This Respect ) meant by the Ancient Morallist . In This Respect also ( as to the General ) was that Caution of the Prophet ; ( Mal. 2. 16. ) Take heed to your Spirit ; Tho' it was there Applied to a particular Case . And our Saviours Rebuke to his Disciples . Ye know not , what manner of Spirit , you are of , ( Luk. 9. 55. ) Referrs to the same matter ; namely , That men should be well acquainted with their own Spirits , and Inclinations ; so will they be better Enabled , To Resist Sin , and Address to Duty , in which two , consist● That Renovation of their Spirits , to whic● they are Exhorted . 1. To Resist Sin ; That you may kee● your s●lves ( like David ) from your Ini●quity . ( Psal. 18. 23. ) Know and Beway● your Infirmity ; That particular Breach i● your Spirit ; ( Prov. 15. 4. ) wher● th● Devil can most easily make his Assaults and Entrance . In the Spiritual Warfare of the So●l , Corruption in General is a Treacherou● Party , within the Garrison ; But the mos● Active and Dangero●s Traytors of that Party ; are ( as it were ) by Name Particularly Discovered , and brought forth , by a due study of our Own Spirits . The Blameless in the Text Notes , where the Blameable is usually to be found . 2. To Address to Duty , That we may be more Eminently Serviceable to God and Men in our Generation . Then are men most Servic●able when their Spirits are suited to their business ; and therefore a fit Choice of Callings in General , may much Depend on the Knowledge of our Spirits . When Other men make a Choice for an Affayr if they act prudently , they view 〈◊〉 Spirits of their Candidates . So the Apostle ordered the Primitive Christians 〈◊〉 ●o . ( Acts 6. 3. ) Look you out among 〈◊〉 seven men of honest Report , full of the Holy Ghost , and Wisdom , whom we may Appoint over this Business . Every Believer was not qualified for the Service . Every Godly Minister was not so fit to be sent to the Phillippians , as Timotheus ; 〈◊〉 whom 't is said , I have no man like minded who will naturally care for your 〈◊〉 ( Phil. 2. 20. ) Now as the Electors , do Regularly ●ind mens Spirits , so much more should 〈◊〉 Elected , in their Acceptance of Employments , to which they are Chosen . The 〈◊〉 of this Care makes many to vent●●● on Depths beyond their Stature ; Burdens beyond their Strength : Like the Ridiculous Aspiring of the Bramble ( in ●●thams Parable , Iudg. 9. 15. ) to be King of the whole Forrest ; Come ( says the silly Shrub ) and put your Trust in my Shaddow . Some are Imposed upon , by Others Hypocritical Flattery ; And they again Impose upon themselves , by their carel●●s Self-conceit . Some are over-valued by th● Esteem , that the partial Love of their Friends do put upon them : Passions are violent , and commonly Over-lash : Love thinks all Excellent , and Hate thinks nothing good . A mans Own Prudence , should rather guide him than Others Mistaking Affections . And truly , in those things wherein others may be greatly Deceived ; A man , who is well Acquainted with his Own Spirit , may rightly , and easily Inform himself . This is not said , that men should only Contemplate their Own Infirmities ; for then no Humble , Honest Man would ever be Employed ; All such would be ready to Answer with Moses upon a Great , and Illustrious Call ; I am not Eloquent ; I am slow of Speech ; I pray thee send by the hand of him , whom thou wilt ( or marg : shouldst ) send . ( Exod. 4. 10 ) Or with Holy , Humble Ieremiah ( ch . 1. 6. ) Ah Lord — I cannot speak , for I am a Child . But the meaning is ; every man ( prudently allowing graynes for Humane Infirmity ) Does , or may ( by the Study of his Own Spirit ) know , what in some ●●asure , he is good for ; and should ac●●●dingly apply himself to business . As 〈◊〉 is true ( on the one hand ) what is con●●●●ed in that old Proverbial Rithm . ●emo adeo est Tusus , quinullos Serviat Usus . 〈◊〉 is so good for nothing , but may be us'd in something And 't is as true ( on the other hand ) 〈◊〉 omnia possum●s omnes . We are not all 〈◊〉 for every thing . Invita Minerva , a 〈◊〉 Genius will never do Noble●● ploits . And thus much of Knowing our Spirits . ● . But when we know them , and 〈◊〉 Labour●d to Govern them according 〈◊〉 our best Discretion and Ability ; 〈◊〉 then finding an Insufficiency in 〈◊〉 selves , well to manage those Head●●●ong , and Impetuous things : we shall 〈◊〉 cause ( besides our own Endeavours , 〈◊〉 our own Spirits ) Humbly , Earnest 〈◊〉 and continually to crave Assistance 〈◊〉 on High ; That God by his ●●●ctifying Grace would do that for 〈◊〉 which our Natural Powe● will never be able to Compass for our selves . Not to Expell our Natures ; but to Order and Govern our Natural Dispositions and Inclinations , as may be most for His Glory and Service ; and so for our own Comfort and Advantage . We should Incessantly Pray for our selves , the same which the Apostle here does for the Thessalonians . That we may be wholly Sanctified , and that our whole Spirit , both Soul and Body , may be preserve● Blameless to the Coming of our Lord Iesus Christ. I have done ; and shall conclude this Discourse , with that frequent Benediction of the same Apostle : As to Timothy , ( 2 Epist. 4. 22. ) The Lord Iesus Christ be with your Spirit . Which is the same in Sense with that to the Galatians , ( ch . 6. 18. ) and Philemon , ( v. 25. ) Th● Grace of our Lord Iesus Christ be with your Spirit . Amen . FINIS . Advertisement 〈◊〉 little Treatises formerly Published by this Author . ● . THe Little Peace-maker , Discovering Foolish Pride the Make-bate ; from 〈◊〉 13. 10. Only by Pride cometh Con●●●ion ; but with the well-advised is Wis●●● . ● . The Way of Good Men , for Wise 〈◊〉 to walk in ; from Prov. 2. 20. That 〈◊〉 mayst walk in the way of good men , 〈◊〉 keep the paths of the Righteous . ● . Debts Discharge , being some Consi●●●ations on Romans 13. 8. Owe nothing 〈◊〉 man , but to Love one another . ● The Gaming Humour Considered and ●●proved , or , The Passion-Pleasure , Ex●●sing Mony to Hazard , by Play , Lot , 〈◊〉 Wager . Exami●ed . There are also two little things in English Meeter . The one , Meditations on the History Recorded in the First Fourteen Chapters of Exodus . The other , The Ark , its Loss and Recovery ; being like Meditations on th● beginning of 1 Sam , 
A26782	----	Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ... Bates, William, 1625-1699. 1676 Approx. 254 KB of XML-encoded text transcribed from 165 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A26782 Wing B1101 ESTC R10741 11683052 ocm 11683052 48124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26782) Transcribed from: (Early English Books Online ; image set 48124) Images scanned from microfilm: (Early English books, 1641-1700 ; 11:3) Considerations of the existence of God and of the immortality of the soul, with the recompences of the future state for the cure of infidelity, the hectick evil of the times / by William Bates ... Bates, William, 1625-1699. [16], 292, [12] p. Printed by J.D. for Brabazon Aylmer ..., London : 1676. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng God -- Proof. Immortality. Soul. 2004-09 TCP Assigned for keying and markup 2004-09 Aptara Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion Considerations OF THE Existence of GOD , AND OF THE Immortality of the Soul , With the Recompences of the future state : For the Cure of INFIDELITY , the Hectick Evil of the Times . By William Bates , D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plat. in Phileb . LONDON , Printed by J. D. for Brabazon Aylmer , at the three Pigeons , over against the Royal Exchange in Cornhil , 1676. THE PREFACE . THE usual Method whereby the Enemy of Mankind trains so many into his bloody snares , is by enticing the lower Faculties , the Senses , the Fancy , the Passions , to prevail upon the Will and Mind , and accordingly his motives are pleasure or pain that affect us from sensible things . But on the contrary , the great Lover of Souls first inlightens the Understanding to discover what is the most excellent Good , what the most pernicious Evil , and by that discovery moves the Will to pursue the one , and fly from the other , and so descends to work upon the Affections and Senses , that with readiness they follow the direction and command of the Superior Powers in Man. These Objects being Spiritual and future , and therefore rais'd above the highest Regions of Sense , are only apprehended and become effectual by the evidence of Faith. As the Spartan in Plutarch after trying many ways to set a Carcass upright in a living posture , and finding that all his Endeavours were vain , it was so suddenly discompos'd , the head sinking into the bosom , the hands falling , and all the parts in disorder , concluded something was wanting within , that is the living Soul , without which the Body has no strength to support it self . Thus the most convincing Reasons , prest with the greatest vehemence of Affection , all the Powers of the World to come are of no Efficacy upon those who have not Faith , the vital Principle of all Heavenly Operations . We live in an Infidel Age wherein wickedness reigns with Reputation . The thoughts of the Mind are discovered by the current of the Actions . Were there a serious belief of the great Judgment , and the terrible Eternity that follows , it were not possible for Men to sin so freely , and go on in a War so desperate against God himself . Sensuality and Infidelity are Elements of a Symbolical quality , and by an easie alteration are chang'd into one another . Fleshly Lusts darken the Mind and render it unfit to take a distinct view of things Sublime and Spiritual . They hinder serious consideration , ( especially of what may trouble the Conscience ) by their impetuous Disorders . And which is the worst effect , the corrupt Will bribes the Mind to argue for what it desires . 'T is the interest of Carnalists to put out the eye of Reason , the prevision of things Eternal , that they may blindly follow the sensual appetite . Thus Epicurus with his herd ( as * one of them stiles that Fraternity ) denied the Immortality of the Soul , consonantly to his declared principle that the Supreme Happiness of Man consisted in the delights of Sense . And 't is as natural that the disbelief of another state hereafter should strongly incline Men to follow their Licentious Pleasures . If the Soul , according to the impious fancy of those Infidels described in the Book of Wisdom , be a spark of Fire that preserves the vital heat for a little time , and gives motion to the Members , Vigor to the Senses , and Spirits for the Thoughts , but is quench'd in Death , and nothing remains but a wretched heap of Ashes , What preeminence has Man above a Beast ? It follows therfore in the progress of their Reason 't is equal to indulge their Appetites as the Beasts do . If what is immortal puts on mortality , the consequence is natural , Let us eat and drink , for to morrow we must die . Now though supernatural Revelation confirm'd by Miracles , and the continual accomplishment of Prophecies , has brought Life and Immortality into that open light , that the meanest Christian has a fuller and more certain evidence of it , than the clearest spirits of the Heathens ever had , yet because the weight of Authority is of no force with Libertines , 't is necessary to argue from common Principles , which they cannot disavow . Indeed the Shield of Faith , and the Sword of the Spirit are our best Defence in the Holy War ; but with the use of equal Arms , Reasons against Reasons , the cause of Religion will be victorious . 'T is the design of the ensuing Treatise to discover by the light of Nature invisible objects , viz. that a Sovereign Spirit made and governs the sensible World , that there is an Immortal Soul in Man , and an Eternal state expects him hereafter . There is such a necessary Connexion between these Supreme Truths , The Being of God , and future Recompences to Men , that the denial of the one , includes the denial of the other . 'T is uncertain which of the two is the first step , whether Men descend from the disbelief of the future state to Atheism , or from Atheism to Infidelity in that point . Some excellent Persons have imployed their Talents on this Subject , from whom I have received advantage in compiling the present Work. I have been careful not to build upon false Arches , but on substantial Proofs , and to perswade Truth with Truth , as becoms a sincere Counsellor and well-willer to Souls . And if the secure Person will but attentively and impartially consider , he must be convinc'd that 't is the only true Wisdom to believe and prevent , and not venture on the tryal of things in that state , where there is no other mending of the error , but an everlasting sorrow for it . Those whose Hearts are so irrecoverably depraved , that no motives can perswade to examine what so nearly touches them with calmness and sobriety , and their minds so fatally stupified that no Arguments can awaken , must miserably feel what they wilfully doubt of ; whom the Light does not convince , the Fire shall . OF THE EXISTENCE OF GOD. CHAP. I. Atheism is fearful of publick discovery . Three heads of Arguments to prove the Being of GOD. 1. The visible frame of the World , and the numerous Natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise Agent . The World consider'd in its several parts . The Sun in its situation , motion , and effects , declare the Providence of the Creator . The diurnal motion of the Sun from East to West is very beneficial to Nature . The annual course brings admirable advantage to it . The gradual passing of the sensible World , from the excess of heat to the extremity of cold , an effect of Providence . The constant revolutions of Day and Night , and of the Seasons of the Year , discovers that a wise Cause orders them . IN the managing the present subject , I shall first propound such things as clearly discover that a Soveraign Spirit , rich in Goodness , most wise in Counsel , and powerful in Operation , gave being to the World , and Man in it . This part of my work may seem needless , because there are very few , if any , declared Atheists . As Monsters remain where they are born , in the desert sands of Africa , not seen , unless sought for ; so there are some unnatural Enormities that conscious how execrable they are , conceal themselves in secret , and dare not appear in open view . And of all others , no impiety is so monstrous and fearful of publick discovery as Atheism . But , The fool saith in his heart , there is no God. He secretly whispers in contradiction to Nature , Reason , Conscience , Authorities , there is no supream invisible Power to whom he is accountable . And having thus concluded in the dark , he loses all reverence of the Divine Laws , and is only govern'd by the vicious rule of his carnal Appetites . That many in our times , even of the great Pretenders to Wit and Reason , are guilty of this extream folly , is sadly evident . They live , as absolute Atheists , only refuse the title , for fear of infamy , or punishment . It will therefore not be unseasonable to revive the natural notion of the Deity . Now to establish this Truth no Arguments are more convincing than what are level to all understandings . And those are , I. The visible frame of the World , and the numerous natures in it , all model'd by this supream rule , the good of the whole . II. The Evidences that prove the World had a beginning in time . III. The universal sence of the Deity imprest on the minds of Men. 1. The first Reason is clear and intelligible to all : for 't is the inseparable property of an intellectual Agent to propound an End , to judg of the convenience between the Means and it , and to contrive them in such a manner as to accomplish it . Now if we survey the Universe , and all the beings it contains , their proportion , dependence and harmony , it will fully appear that antecedently to its existence , there was a perfect mind that design'd it , and disposed the various parts in that exact order , that one beautiful World is compos'd of them . The * Philosopher conjectured truly , who being shipwrackt on the Island of Rhodes , and come to the shore , spying some Mathematical figures drawn on the Sand , cryed out with joy , Vestigia hominum video , I see the foosteps of men , and comforted his dispairing companions , that they were not cast into a Desert , or a place of Savages , but of Men civil and wise , as he discover'd by those impressions of their minds . And if we observe the frame of the World , the concatenation of the superior with the middle , and of the middle with the lower parts , whereby 't is not an accidental aggregation of bodies , but an intire universe ; if we consider the just disposing them conveniently to their nature and dignity , the inferiour and less noble depending on the superiour , and that so many contrary natures , with that fidelity and league of mutual love embrace and assist each other , that every one working according to its peculiar quality , yet all unite their operations for one general end , the preservation and benefit of the whole , must not we strongly conclude that 't is the work of a designing & most wise Agent ? — Pulchrum pulcherrimus ipse Mundum mente gerens , similique ab imagine formans . To make this more evident , I will produce some Instances . The Sun , of all coelestial Bodies the most excellent in beauty and usefulness , does in its situation , motion , effects , publish the glory of a most wise Providence . 1. In its situation . The fountains of all his benefit to Nature are heat and light : with respect to its heat the Sun may well be call'd the Heart of the World , wherein all the vital Spirits are prepar'd ; and 't is so conveniently plac't , as to transmit more or less immediatly to all even the most distant parts of that vast body , by perpetual irradiations , the influences necessary for its preservation . It cannot be in another place without the disorder and injury of Universal Nature . If it were rais'd to the Stars , the Earth for want of its quickning heat would lose its prolifick vertue , and remain a carcass . The Air would be fill'd with continual oppressing vapours , the Sea would overflow the Land. If it were as low as the Moon , as dangerous effects would follow , The Air would be inflam'd by its excessive heat , the Sea boyling , the Rivers dryed up , every Mountain a Vesuvius or Aetna ; the whole Earth a barren mass of Ashes , a desert of Arabia . But seated in the midst of the Planets , it purifies the Air , abates the superfluity of Waters , temperately warms the Earth , and keeps the Elements in such degrees of power , as are requisit for the activity of mixt bodies depending on them . Besides , there is a sensible proof of a wise Director in its Motion , from whence so many and various effects proceed . The Diurnal Motion from East to West causes the Day . The Sun is the first spring and great original of Light , and by his presence discovers the beauties of the most of visible Objects . From hence all the pleasant variety of Colours , to which Light is the Soul that gives vivacity . Without it the World would be the Sepulcher of it self , nothing but silence and solitude , horror and Confusion . The Light guides our Journeys , awakens and directs our Industry , preserves mutual Conversation . And the withdrawing of the Sun from one Hemisphere to another is as beneficial to the World by causing Night . For that has peculiar advantages . It s darkness inlightens us to see the Stars , and to understand their admirable Order , Aspects , Influences , their Conjunction , Distances , Opposition , from which proceeds their different effects in all passive Bodies . Now what can be more pleasant than the Ornaments and Diversities of these Twins of time ? Besides , by this distinction of the Day and Night there is a fit succession of labour and rest , of the Works and Thoughts of Men , those proper to the Day , active and clear , the other to the Night , whose obscurity prevents the wandring of the mind through the senses , and silence favours its calm contemplations . And the constant revolution of Day and Night in the space of twenty four hours is of great benefit . If they should continue six entire Months together , as under the Poles , though their space would be equal in the compass of the Year as now , yet with publick disadvantage . The shining of the Sun without intermission , would be very hurtful to the Earth , and to its Inhabitants . And its long absence would cause equal mischeifs by contrary qualities . For the nature of Man and other living Creatures cannot subsist long in travail without repairing their decays by rest . Now the succession of Day and Night in that space , fitly tempers their labour and repose . After the toilsom service of the Day , the Sun retires behind the Earth , and the Night procures a truce from business , unbends the World , and invites to rest in its deep silence and tranquillity . And by sleep , when the animal operations cease , the Spirits that were much consum'd in the service of the senses , are renewed , and united in assistance to the vital faculties , the Body is restored , and at the springing Day made fresh and active for new labour . So that the wisdom of the Creatour is as visible in the manner of this dispensation , as the thing it self . And 't is an observable point of Providence in ordering the length and shortness of Days and Nights for the good of the several parts of the World. Under the Equinoctial Line the Earth being parcht by the direct beams of the Sun , the nights are regularly twelve hours through the Year , fresh and moist to remedy that inconvenience : On the contrary , in the northern parts , where there is a fainter reflection of its Beams , the Days are very long , that the Sun may supply by its continuance , what is defective in its vigour to ripen the fruits of the Earth . The annual course of the Sun between the North and South discovers also the high and admirable wisdom of God. For all the benefits that Nature receives , * depends on his unerring constant motion through the same Circle declining and oblique , with respect to the Poles of the World. 'T is not possible that more can be done with less . From hence proceeds the difference of Climates , the inequality of Days and Nights , the variety of Seasons , the diverse mixtures of the first qualities , the universal Instruments of natural Productions . In the Spring 't is in conjunction with the Pleiades , to cause sweet showers , that are as milk to nourish the new-born tender plants , that hang at the breasts of the Earth . In the Summer 't is joyn'd with the Dog-Star , to redouble its force , for the production of Fruits necessary to the support of living Creatures . And Winter , that in appearance is the death of Nature , yet is of admirable use for the good of the Universe . The Earth is clensed , moistened and prepar'd , so that our hopes of the succeeding Year depends on the Frosts and Snows of Winter . If the Sun in its diurnal and annual motion were so swift that the Year were compleated in six Months , and the Day and Night in twelve hours , the fruits of the Earth would want a necessary space to ripen . If on the contrary it were so slow as double the time were spent in its return , the Harvest but once gather'd in the twenty four Months , could not suffice for the nourishment of living Creatures . 'T is also a considerable effect of Providence , that the sensible World do's not suddenly pass from the highest degrees of heat to the extremity of cold , nor from this to that , but so gradually that the passage is not only tolerable , but pleasant . Immediate extreams are very dangerous to Nature . To prevent that inconvenience the Spring interposes between the Winter and Summer , by its gentle heat disposing living bodies for the excess of Summer . And Autumn of a middle quality prepares them for the rigour of Winter ; that they may pass from one to another without violent alteration . To attribute these revolutions , so just and uniform to Chance is the perfection of folly , * for Chance , as a cause that works without design , has no constancy nor order in its effects . If a Dy be thrown a hundred times , the fall is contingent , and rarely happens to be twice together on the same square . Now the Alternate returns of Day and Night are perpetual in all the Regions of the Universe . And though neither the one nor the other begin nor end their course , twice together in the same Point ; so that their motion appears confused , yet t is so just , that at the finishing of the Year they are found to have taken precisely as many paces the one as the other . In the amiable Warr beween them , though one of the two always gets , and the other loses the hours , yet in the end they retire equal . And the vicissitudes of Seasons with an inviolable tenor succeed one another . Who ever saw the various Scenes of a Theater move by hazard in those just spaces of time , as to represent Palaces , or Woods , Rocks and Seas , as the subject of the Actors requir'd ? And can the lower World four times in the circle of the Year change appearance , and alter the Seasons so conveniently to the use of Nature , and no powerful Mind direct that great work ? frequent discoveries of an end orderly pursued , must be attributed to a judicious Agent . The Psalmist guided not only by Inspiration but Reason , declares , The Day is thine , the Night also is thine , thou madest the Summer and Winter . But this I shall have occasion to touch on afterward . CHAP. II. The Air a fit medium to convey the Light and influences of the Heavens to the lower World. T is the repository of Vapours that are drawn up by the Sun , and descend in fruitful Showers . The Winds of great benefit . The separation of the Sea from the Land the effect of great Wisdom and Power . That the Earth is not an equal Globe , is both pleasant and useful . The League of the Elements considered . Excellent Wisdom visible in Plants and Fruits . The shapes of Animals are answerable to their properties . They regularly act to preserve themselves . The Bees , Swallows , Ants directed by an excellent mind . THe Expension of the Air from the Etherial Heavens to the Earth , is another testimony of Divine Providence . For 't is transparent , and of a subtle Nature , and thereby a fit medium to convey Light and Celestial Influences to the lower World. It receives the first impressions of the Heavens , and insinuating without resistance , conveys them to the most distant things . By it the greatest numbers of useful objects that cannot by immediate application to our faculties be known , are transmitted in their images and representations ; All colours and figures to the Eye , sounds to the Ear. T is necessary for the subsistence of Animals that live by respiration . It mixes with their nourishment , cools the inward heat , and tempers its violence . Besides , In the Air Vapors are attracted by the Sun , till they ascend to that height to which its reflection does not arrive , and there losing the soul of heat that was only borrowed , by degrees return to their native coldness , and are gathered into Clouds , which do not break in a deluge of waters that would wash away the seed , but dissolving into fruitful showers , fall in millions of drops to refresh the Earth , so that what is taken from it without loss , is restor'd with immense profit . The Air is the field of the Winds , an invisible generation of Spirits , whose life consists in motion . These are of divers qualities and effects , for the advantage of the World. Some are turbid , others serene and chearful ; some warm and refreshing , others cold and sharp ; some are placid and gentle , others furious and stormy ; some moist , others dry . They cleanse and purifie the Air that otherwise would corrupt by the setling of vapors , & be destructive to the lives of Animals . They convey the Clouds for the universal benefit of the Earth ; for if the Clouds had no motion but directly upwards , they must only fall on those parts from whence they ascended , to the great damage of the Earth . For moist places that send up plenty of Vapours would be overflowed ; and the highest parts , to which no other Waters arise , would be unfruitful . Now the Winds are assigned to all the quarters of the World , and as the Reigns are slack or hard , they guide the Clouds for the advantage of the lower World. The separation of the Sea from the Land , and containing it within just bounds , is the effect of Almighty Wisdom and Goodness . For being the lighter Element , its natural situation is above it . And till separated , 't was absolutely useless as to habitation or fruitfulness . 'T is now the convenient seat of terrestrial Animals , and supplies their Provisions . And the Sea is fit for Navigation , whereby the most distant Regions maintain Commerce for their mutual help and comfort . The Rivers dispers'd through the veins of the Earth , preserve its beauty , and make it fruitful . They are always in motion , to prevent corrupting , and to visit several parts , that the labour of cultivating may not be in vain . And that these Waters may not fail , the innumerable branches spred through the Earth , at last unite in the main body of the Sea. What they pour into it , through secret chanels they derive from it , by a natural perpetual circulation , not to be imitated by Art. In this we have a clear proof of the Wisdom and Goodness of the Creator . That the Earth is not an equal Globe , but some parts are rais'd into Hills and Mountains , others sunk into deep Valleys ; some are immense Plains , affects with various delight , and is useful for excelent ends : not onely for the production of Minerals , of Marble and Stones requisite for Buildings , but for the thriving of several kinds of Grain and Plants that are necessary for Food or * Medicine : for some love the Shade , others the Sun ; some flourish best on Rocks and Precipices , others in low moist places ; some delight in Hills , others in Plains . Thus by the unequal surface of the Earth , is caused a convenient temperature of Air and Soil for its productions . Add further , The Wisdom of the Creatour is discovered by observing the league of the Elements from whence all mixt bodies arise . Of how different qualities are Earth , Water , Air , Fire ? yet all combine together without the destruction of their enmity , that is as necessary to preserve nature as their friendship . Can there be imagin'd a greater discord in the parts of the Elementary World , and a greater concord in the whole ? To reduce them to such an aequilibrium that all their operations promote the same end , proves that there is a Mind of the highest Wisdom , that has an absolute Dominion over all things , and tempers them accordingly . If we come to Plants and Flowers , Who divided their kinds , and form'd them in that beautiful order ? who painted and perfum'd them ? how doth the same Water dye them with various Colours , the Scarlet , the Purple , the Carnation ? what causes the sweet Odors that breath from them with an insensible subtilty , and diffuse in the Air for our delight ? from whence proceed their different vertues ? These admirable works of Nature exceed the ‖ imitation and comprehension of Man. 'T is clear therefore they proceed from a Cause that excels him in Wisdom and Power . That some Plants of excellent vertue are full of prickles in their stock and leaves , to protect them from Beasts that would root them up , or trample on them , an * Atheist acknowledg'd to be the effect of Providence . The same Wisdom preserves the Seed in the Root under the flower , and prepares the numerous Leaves of Trees , not only for a shadow to refresh living creatures , but to secure their Fruits from the injuries of the weather . Therefore in the Spring they shoot forth always before the fruits are form'd . And tender delicate fruits are cover'd with broader and thicker leaves than others of a firmer substance . In Winter they cast their leaves , are naked and dry , the vital sap retiring to the root , as if careless of dying in the members to preserve life in the heart , that in the returning Spring diffuses new heat and spirits , the cause of their flourishing and fruitfulness . The season of Fruits is another indication of Providence . In Summer we have the cool and moist to refresh our heats , in Autumn the durable to be preserved when the Earth produces none . If we observe the lower rank of Animals , their kinds , shapes , properties , 't is evident that all are the Copies of a designing Mind , the effects of a skilful Hand . Some of them are fierce , others familiar ; some are servile , others free ; some crafty , others simple , and all fram'd conveniently to their Natures . How incongruous were it for the Soul of a Lion to dwell in the body of a Sheep , or that of a Hare to animate the body of a Cow ? It would require a volume to describe their different shapes , and fitness to their particular natures . Besides , creatures meerly ▪ sensitive are acted so regularly to preserve themselves & their kind , that the reason of a superiour Agent ‖ shines in all their actions . They no sooner come into the World but know their enemies , and either by Strength or Art secure themselves . They are instructed to swim , to fly , to run , to leap . They understand their fit nourishment , and remedies proper for their Diseases . Who infused into the Birds the art to build their nests , the love to cherish their young ? How are the Bees instructed to frame their Hony-combs without † hands , and in the dark , and of such a figure that among all other of equal compass and filling up the same space , is most capacious ? The consideration of their Art and Industry , their political Government and Providence , and other miraculous qualities , so astonish'd some great Wits , that they attributed something divine * to them . Esse Apibus partem divinae mentis , & haustus Aetherios dixere — — some there are maintain That Bees deriv'd from a Coelestial strain , And Heavenly race . What moves the Swallows upon the approach of Winter to fly to a more temperate Clime , as if they understood the Celestial Signs , the Influences of the Stars , and the Changes of the Seasons ? From whence comes the fore-sight of the Ants to provide in Summer for Winter ? their oeconomy fervour , their discretion in assisting one another , as if knowing that every one labour'd for all , and where the benefit is common the labour must be common ; their care to fortifie their receptacles with a banck of Earth that in great rains , it may not be overflowed , have made them the fit emblems of prudent diligence . This is excellently described by Virgil. Ac veluti ingentem formicae farris acervum , Cum populant , Hyenis memores , tectoque reponunt , It nigrum campis agmen , praedamque per herbas Convectant calle angusto , pars grandia trudunt Obnixa frumenta humeris , pars agmima cogunt , Castigantque moras . Opere omnis semita fervet . So when the Winter-fearing Ants invade Some heaps of Corn the Husbandman had made ; The sable Army marches , and with Prey Laden return , pressing the Leafy-way ; Some help the weaker , and their shoulders lend ; Others the Order of the March attend , Bring up the Troops , and punish all delay . How could they propound such ends , and devise means proper to obtain them ? 'T is evident from their constant and regular actings , that an Understanding above man's , who often fails in his designs , signs , imprest their unerring instincts , and directs their motions . CHAP. III. The Body of Man form'd with perfect design for Beauty and Usefulness . A short description of its parts . The fabrick of the Eye and Hand admirably discovers the Wisdom of the Maker . The erect stature of the Body fitted for the rational Soul. Man by speech is fitted for society . How the affections are discovered in the Countenance . The distinction of Persons by the face how necessary . The reasonable Soul the image of a wise and voluntary Agent . I Will now briefly consider Man , with respect to both the parts of his compounded nature , wherein are very clear evidences of a wise Maker . The Body is the most artificial of all perishing things in the World. 'T is justly called the store-house of proportions . 'T is equally impossible to add any thing but what is superfluous , or to take a-away any thing but what is necessary . How many internal parts diverse in their qualities and figures , are dispos'd with that providence , that all operate according to their proper Natures , and not one can be , I do not say better , but tolerably in any other place , as well for its special as the common benefit ? All are so justly ordered , with that mutual dependence as to their being and operations , that none can be without the whole , nor the whole without it . So that if with attentive Eye we consider this , it might seem that in making the Body the design was only respecting convenience and profit : But if we turn our thoughts from that which is within this unparallel'd Piece , and regard the various forms and structure of the outward parts , the graceful order that adorns them , we might imagine that the Maker only designed its regular visible beauty . * As Phavorinus comparing the Writings of two famous Orators , observed , that if one word be taken from a sentence of Plato , you spoil'd the elegance , if from Lycias , the sense . So the taking away the least considerable part from the Body , spoils its comliness , or usefulness . † Two great Philosophers have left excellent Discourses of the parts of the Body , justly esteemed among their most noble works . Galen after an exquisit observation of the Symetry of this Fabrick , challeng'd the Epicureans , to find but one of all the numerous parts that compose it , the least Vein or Fibre , that was not serviceable for its proper end , or might be better if chang'd in its form , temperature or place , and he would embrace their opinion , that Chance was the Authour of it . And for this reason he says , that by describing the use of the parts , he compos'd a true Hymn in praise of the wise Maker . What knowledg is requisit to describe all that is wonderful in it ? the contempering the differing humours in just weight and measure , the inviolable correspondence establisht between all the parts for the performance of natural , vital and animal operations ? To touch upon a few things . The Stomach that by an unknown virtue prepares the nourishment , the Heart and Liver the two Seas of blood ; the one more gross , the other more refin'd and spirituous ; the Veins and Arteries their inseparable companions , that diffuse themselves into innumerable rivolets , and convey the blood and spirit of Life ; the Nerves the secret channels , that from the Brain derive the spirits of sense and motion ; the Muscles that give it various motions ; the fleshy parts of different substance and quality according to their various Offices ; the Membrans in that diversity , some finer , some thicker weav'd according to the quality of the part they cover ; the inward fat that preserves the warm Bowels from drying up ; the Marrow wherewith the instruments of motion are oiled and made nimble and expedite ; the Bones that support the building of such different forms , proportions , qualities , and so fitly joyn'd : these are a full conviction that a Divine Mind contriv'd it , a Divine Hand made and fashion'd it . I will more particularly consider the curious fabrick of the Eye and Hand . The Eye is a work of such incomparable Artifice , that who ever understands it , hath a sufficient proof of his Skill that form'd it . This is most evident by dissecting it , and representing the parts separate one from another , and after reuniting them , and thereby discovering the Causes of the whole Composure , and of the Offices proper to every part . That that may be understood without seeing it , is that there is no member in the whole Body compos'd of more parts , nor more different , nor ordered with more exact wisdom between themselves in one frame . Their situation is so regular and necessary , that if any of them be never so little displac't , the Eye is no more an Eye . It includes three Humours that are transparant , and of different thickness , the one resembling Water , the other Glass , the other Chrystal , and from them borrow their names : to vary the place , the distance , the less or greater thickness , the figure that is peculiar to each of them would render the Eye altogether useless for seeing : for the refractions of the light that enters through the pupil would be disordered ; and the rays not be united in a point , to paint in the Retina , the images of visible objects , which is the last disposition from whence the act of seeing follows . Several tunicles involve it , one of which is perforated ( as much as the little Circle in the middle that is called the pupil ) to give open passage to the images flowing from their objects . The Muscles by their agency raise or cast down , turn or fix it . The Nerves fasten'd to the Brain , convey a supply of spirits for the sight , and transmit the representation of all visible objects without confusion to the internal senses . If we consider the Hand by the most exact rule of proportion , 't is evident that its substance and shape are most conducive to beauty and service . If the Fingers were not divided , and separately moveable , but joyn'd together with one continued skin , how uncomely , how unuseful would it be ? Of an hundred effects ninety would be lost . All that require variety of motion , subtilty of art , or strength could not be perform'd . But the Fingers being disjoyn'd , 't is fit to do whatever the mind designs , or necessity requires . It works intirely , or in parts , it brandishes a Sword , or manages a Pen , strikes on the Anvil with a Hammer , or uses a delicate File , rows in the Water , or touches a Lute . T is fit for all things , adapting it self to the greatest and least , all which advantages the Philosopher expresses with admirable brevity , In divisione manus componendi facultas est , in Compositione dividendi non esset . Suppose the Fingers were of equal length and bigness , great inconveniencies would follow . And in this the Divine Wisdom is eminent , that what at first sight seems to be of no consequence , yet is absolutely necessary , not only for all the regular , but for most works of the Hand . If the Fingers were extended to the same measure , it were able to do nothing but what the four longest can . And how uncomely would such a figur'd hand appear ? when that beauty is lost , that springs from variety in things alike . Besides , how unprofitable a part were the Hand if the Fingers had within one intire bone , not flexible to grasp as occasion requires ? Or if a fleshy substance only , how weak and unapt for service ? what strength or firmness for labour ? even the Nails are not superfluous ; besides their gracefulness , they give force and sense to the points of the Fingers . If one be lost , the feeling in that extream part is very much lessen'd , that is so necessary for the discerning of things . To these I shall add two other considerations that discover perfect wisdom in the framing the humane Body . 1. It s structure is very different from that of Brutes , whereby 't is a fit instrument of the rational Soul. The Brutes being meerly terrestrial Animals , are perpetually groveling and poring downwards , seeking no more than their food . They have no commerce with the Heavens , but so far as it serves them for the Earth , as being only born for their Bellies . But in Man the posture of his Body interprets that of his Soul. ‖ The stature is streight and rais'd , expressive of his dominion over the Creatures made for his use . The Head is over all the less noble parts , and the Eyes so plac't that the mind may look out at those windows to discover the World in its various parts , to contemplate the Heavens its native Seat , and be instructed and excited to admire and love the divine Maker . 2. If we consider Man complexly as joyn'd with society , to which he is naturally inclin'd , he is so form'd as to give or receive assistance for his preservation and comfort . The Tongue his peculiar glory , the interpreter of the Thoughts , and reconciler of the Affections , maintains this happy commerce . Besides , the Face makes known our inward motions to others . Love , hatred , desire , dislike , joy , greif , confidence , dispair , courage , cowardice , admiration , contempt , pride , modesty , cruelty , compassion , and all the rest of the Affections are discover'd by their proper Aspects . By a sudden change of the countenance are manifested the deepest sorrow , the highest joy . As the face of the Heavens vail'd with Clouds by the breaking forth of the Sun is presently cleard up . And ( which is above the imitation of Art ) different affections are represented in a more or less expressive appearance according to their stronger or remisser degrees . Timanthes the famous Painter , wisely drew a vail over Agamemnons Face present at the sacrifice of his innocent Daughter ; despairing to express and accord his several Passions , the tenderness of a Father , with the Majesty of a King and the generosity of the Leader of an Army . This way of discovery has a more universal use then words . The ministry of the Tongue is only useful to those that understand our Language , but the Face , though silent , speaks to the Eye . The Countenance is a Crystal wherein the thoughts and affections otherwise invisible appear , and is a natural sign known to all . For this manner of expression is not by the common agreement of Men as Signs absolutely free or mixt , but from the institution of Nature , that always chuses what is most proper to its end , being guided by a superiour directour according to the rules of perfect Wisdom . Moreover , the innumerable different characters in the Faces of Men to discern every one , is the counsel of most wise Providence for the universal benefit of the World. For take away this distinction , and all the bands of Laws , of Commerce , of Friendship are dissolv'd . If we could not by singular inseparable lineaments distinguish the innocent from the guilty , a Brother from a Stranger , the worthy from the unworthy , all truth in Judgments , sincerity in Relations , distinction of Merits , security in Trade would be destroyed . In short , humane societies cannot be preserved without union and distinction ? the one prevents division , the other confusion . Union is maintain'd by speech and other signs of the inward dispositions of the Heart ; distinction is caus'd by the variety of countenances . And 't is considerable that so few parts composing it , and in so small a compass , and always in the same situation , yet there is such a diversity of figures as of faces in the World. * Seneca propounds this as a spectacle worthy of admiration , though the Stoical pride , falsely esteem'd greatness of mind , would scarce admire Miracles . And as the frame of Mans Body , so much more the rational Soul , his eminent prerogative above all sensible beings , discovers the Deity . The superior faculties , the Understanding and Will , whereby he makes a judgment and choice of things in order to his happiness , declare it to be the living image and glory of a most Wise and voluntary Agent . The admirable composition of two things so disproportion'd , a spiritual and material substance in the humane nature , is an argument of his omnipotent skil who united them in a manner inconceiveable to us . But the nature , qualities , and operations of the Soul , shall be more distinctly considered afterwards . And by this short account of some parts of the World , we may sufficiently discover the perfections of the Maker . We must pluck out our Eyes , and exstinguish common sense , not to see infinite Wisdom , Power and Goodness shining in them , the proper marks of the Deity . CHAP. IV. The vanity of Epicurus's Opinion of the Worlds original discover'd , from the visible order in all the parts of it . Chance produces no regular effects . The constant natural course of things in the world proves that 't is not framed nor conducted by uncertain Chance . The World was not caused by the necessity of nature . In the search of Causes the mind cannot rest till it comes to the first . Second Causes are sustain'd and directed in all their workings by the first . The Creator though invisible in his Essence , is visible in his effects . BEfore I proceed to the other Head of Arguments , I will briefly show the vanity of those Opinions that attribute the production of the World to Chance , or to the sole necessity of Nature . 'T was the extravagant fancy of Democritus , and Epicurus after him , that the original of the World was from the fortuitous encountring of Atoms , that were in perpetual motion in an immense space , till at last a sufficient number met in such a conjunction as form'd it in this order . 'T is strange to amazement , how so wilde an Opinion , never to be reconciled with Reason , could finde entertainment . Yet he left a numerous School , many followers tenacious of his Doctrine , the heirs of his Frenzy . 'T is very easie to shew the vanity of this conceit , that supposes all , and proves nothing . That these particles of matter should thus meet together , 't is necessary they move : now from whence is the principle of their motion , from an internal form , or an external Agent ? If they will be ingenuous and speak true , they must answer thus , from whence soever they have it , they have it : for if they did not move , their Opinion cannot proceed a step further . But supposing their motion to be natural , what powerful Cause made them rest ? how are they so firmly united ? have they Hooks that fasten , or Birdlime or Pitch or any glutinous matter , that by touching they cleave so fast together ? They must grant something like this , otherwise they cannot unite and compound , and then the Epicurean Opinion is presently dissipated . Supposing them triangular , circular , square , or of any other regular or irregular figure , yet they can make no other compound then a mass of Sand , in which the several grains touch without firm union . So that 't is very evident whether we suppose motion or rest to be originally in the nature of matter , there must be a powerful Efficient to cause the contrary . Besides , by what art did so many meet and no more , and of such a figure and no other , and in that ‖ just order as to form the World , a work so exact that by the most exquisite skill it cannot be made better . Add further ; how could these minute Bodies without sense , by motion produce it ? this is to assert that a Cause may act above the degree of its power . Can we then rationally conceive that a confused rout of Atoms of divers natures , and some so distant from others , should meet in such a fortunate manner , as to form an intire World , so vast in the bigness , so distinct in the order , so united in the great diversities of natures , so regular in the variety of changes , so beautiful in the whole composure , though it were granted , that one of their possible conjunctions in some part of Eternity were that we see at present ? Could such a strict confederacy of the parts of the Universe result from an accidental agreement of contrary principles ? 'T is so evident by the universal experience of Men , that regular Effects are caused by the skill of a designing Agent , that works for an end , that upon the sight of any such effects , there is not the least shadow of a suspicion in the mind , that it proceeded from blinde and counselless Chance . If we should hear one make a plea for a Cause , with such reasons as are most proper to convince and perswade his Judges to decide for him , can we doubt whether he understands what he speaks , or casually moves the organs of speech ? And yet if he did move them by Chance , one of the casual motions equally possible with any other , would be that he perform'd at present . If a thousand brass Wheels were thrown on a heap , would six or eight meet so fitly , as by their conjunction to organize a Clock , that should distinguish the hours ? or , is a skilful hand requisite to joyn them , and direct their motion ? And did the Planets , those vast bodies , by Chance ascend to the upper part of the World , and joyn in that order , as to measure the time exactly for so many past Ages ? Who ever saw a dead Statue form'd in the veins of Marble , or a well proportion'd Palace , with all Rooms of convenience and state , arise out of a Quarry of Stones , without a Sculptor to fashion the one , and an Architect to frame the other ? Yet Marble and Stones are more dispos'd to make a Statue , or a Building , that are the materials of them , and only require skill and workmanship to give them form , than Atoms mixt together are to make the World. Indeed * Pliny faintly tells a story of a fabulous Ring of Pyrrhus , in which an Agat was set , distinctly representing not by Art , but pure hazard , Apollo with his Harp in the midst of the nine Muses . The first Reporter was defective , that he did not oblige us to believe , that the sound of his Harp was heard in consort with the Muses . It would have been a fine Miracle , and the belief as easie that a Stone might be a Musitian , as a Painter . Now if the effects of Art are not without an Artificer , can the immense Fabrick of the World be other than the work of a most perfect Understanding ? Who fixt the foundations of the Earth ? who laid the beautiful Pavement we tread on ? who divided and adorn'd the Chambers of the Spheres ? who open'd the Windows to the light in the East ? who encompass'd it with the immense vault of the starry Heaven hanging in the Air , and supporting it self ? Could artless Chance build it ? No man unless totally deserted of Reason can possibly have such a fancy . Let Reason judg how could the World be otherwise then 't is , supposing it fram'd by a designing Cause ? all things are dispos'd divinely , that is , by perfect Wisdom , as publick necessity and ornament require . What the Psalmist observes concerning the Heavens , is equally true of all the other parts of Nature , Their line is gone out , to signifie the exactness of their proportion . If this be the effect of Chance , what is the product of Design ? Can Reason distinguish between things artificial , wherein the felicity of Invention appears , and things rude not done by rules in the works of the Hands , and can it not discover the manifest prints of Wisdom in the order of the Universe ? How much more Skill is evident in the frame of the World than in all the effects of humane Art , so much the less folly would it be to attribute the most curious works of Art , than the production of the World to Chance . Add further ; The establisht order of the parts of the World is an argument that excludes all doubt , that 't is govern'd and was at first fram'd by unerring Wisdom . For , if they were united by Chance , would they continue in the same manner one day ? Is it not most likely that one of the innumerable possible combinations should succeed , different from the same tenor of things that is but one ? especially if we consider that the parts of the World are never at rest : The Heavens , the Elements , mixt bodies are in perpetual motion . If Chance rul'd , is it within the confines of probability , that the Sun that runs ten or twelve thousand Leagues every day , should be now in the same part of the Heavens , where it was in former years in such a day , when there are so many other places wherein by Chance it might wander ? Would the Stars keep a perpetual course regularly in such appearing irregularities ? Nec quicquam est tanta magis mirabilemole , Quam ratio , & certis quòd legibus omnia parent ; Nusquam turba nocet nihil illis partibus errat . Manil. lib. 1. Astrom . Or would the sowing of Seed in the Earth certainly produce such a determinate sort of Grain ? for the other possible mixtures are so vastly numerous , that it would be ten thousand to one but some other thing should spring up than what does . According to this Hypothesis , it would be greater folly to believe that the natural course of things should be the same this Year as in former times , than to assert that a Gamester should to day throw the Dice in the same order , and with the same points uppermost as he did yesterday . 'T is evident therefore , that the Epicurean Doctrine having not the least shadow of Reason , had never been receiv'd with applause but as 't is joyn'd with impiety . 2. Some attribute the rise and course of things in the World to the sole necessity of Nature . To this it may be replied . 1. 'T is true , there is an evident connexion of Causes and Effects in the Celestial and Elementary World , whereby times and seasons are continued , and the succession of mutable things is preserv'd , so that Nature always consuming , remains intire . Though all vegetive and sensitive beings dye , yet the species are immortal . For the living are brought forth to succeed in the place of the dead . But the inquiring mind cannot rest here : for 't is impossible to conceive a train of Effects one caused by another , without ascending to the first Efficient that is not an Effect . For nothing can act before it exists . The order of Causes requires that we ascend to the Supream , which derives being and vertue to all the intermediate . Thus Nature produces things from seminal Causes , that depend on things already in being . The Seed of Flowers and Trees suppose the Fruits of the Earth before growing , but the first Tree could not be so produc'd . To fancy an infinite succession of Causes depending one upon another , without arriving to a first , can only fall into the thoughts of a disordered mind . How came this Horse , that Lion in Nature ? 'T is by generation from another , and that from another , and so infinitely . How came this Man into the World ? 'T is because he was begotten by such a Father , and he by another , and so infinitely . Thus Atheism that rejects one truly Infinite Cause , is obliged to admit an Infinity in all things , an Incomprehensibility in all things . 'T is therefore evident the efficient principles in Nature are from the sole power of the first and independent cause . They could not proceed from themselves ; and that a most wise and powerfull Being is the original of all things is as evident . Is it conceivable that the insensible Mass that is called Matter , should have had an eternal being without original ? whereas there is not the least imaginable repugnance in the Attributes of the first and highest Being , in whom all those Perfections concur , which , as proper to the Deity , are form'd in the mind in the idea of it , as his spiritual Nature , Eternity , Immensity , Wisdom , Omnipotence , &c. of which 't is equally true , that no one either absolutely or relatively considered , involve a contradiction , that make it impossible for the Supream Being to possess it ; Is it not perfectly inconsistent to attribute to Matter the lowest and most contemptible of all Beings , the highest and most noble Perfection , an Independent Existence ? One may assert it in words , but not seriously without the utter deserting of Reason . Man incomparably excels this Matter , he understands it , and that understands not him , yet he has a derived being in time . 'T is therefore necessary that that should have some cause of its being . But supposing the self subsistence of Matter from Eternity ; could the World , full of innumerable Forms , spring by an Impetus from a dead formless Principle ? T is equally impossible that a blind Cause casual , or fatal , should give being and order to the Universe . Besides , all subordinate Causes are sustained in their Beings and Powers by fresh influences from the first , and directed in their operations . To attribute the manifold Effects in the World to Second Causes working in a blind manner , without an Universal Intellectual Mover , that disposes , tempers , and governs them , is as unreasonable , as to attribute humane Works to the common Instruments of Art , without the direction of the Understanding that uses them . The Hand or Pencil has not skill to do any thing , but as it obeys the Mind , that gives it the impression of Art , and regulates its Motion . The Earth knows not the various Fruits that spring from it , nor the Sea its living Productions . And the Sun , though a more specious , is not a more intelligent and artificial Agent . Nature under another name is the ordinary Power of God , that by its intimate concourse with Second-Causes produces and supports things . And 't is one of the considerable Wonders of his Providence , that the stream of perishing things , always emptying , is always full ; there being a supply from the Fountains of continual Productions , of what is lost in the dead Sea : so that the World is always the same , and always new . And from what hath been argued , we may judge how unreasonable it is to doubt whether there be a Principle in Nature of excellent Wisdome , because not seen in his own Essence : for if Reason compel us to acknowledg that the works of Art wrought by manual Instruments , proceed from an unseen mind that directed their motions according to the idea framd in it self , we ought more strongly to conclude there is a ‖ Divine Mind though invisible to mortal eyes , that contriv'd at first , and with knowledg performs all the works of Nature . To deny the Existence of a Being not subjected to our outward Senses , is equally of no force in both the instances . By the same Reason St. Austin confounds the Atheist objecting that he could not see the Deity . To whom he propounds this question , That since his Body was only visible , and not his Soul , why should it not be buried ? And upon the reply , That the * quickning presence of the Soul was evident in the actions of Life perform'd by the Body ; he truly infers , if a vital principle imperceptible in its self is discover'd by vital actions , the Deity , though by the perfection of his Nature undiscernable to our senses , is clearly seen by the light of his effects . And those who are wilfully blind , if God should by any new sensible effects make a discovery of himself , yet would remain inconvincible : For the arguments of his presence from extraordinary effects , are liable to the same exceptions pretended against the ordinary . CHAP. V. The beginning of the World proved from the uninterrupted tradition of it through all ages . The invention of Arts , and bringing them to perfection , an argument of the Worlds beginning . The weakness of that fancy that the World is in a perpetual Circulation from Infancy to Youth , and to full Age , and a decrepit state and back again , so that Arts are lost and recovered in that change . The consent of Nations a clear Argument that there is a God. The impressions of Nature are infallible . That the most Men are practical Atheists ; that some doubt and deny God in words , is of no force to disprove his Existence . There are no absolute Atheists . Nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the Deity . I Shall now come to the second head of Arguments for the existence of the Deity , drawn from the proofs of the Worlds beginning ; from whence it follows that an Eternal intellectual Cause gave it being according to his pleasure . For it implys an exquisit contradiction that any thing should begin to exist by its own power . What ever is temporal , was made by a Superior Eternal Power , that drew it from pure nothing . And the other consequence is as strong , that the Cause is an intellectual Being that produc'd it according to his Will. For supposing a Cause to be intirely the same , and not to produce an effect that afterwards it produces , without any preceding change , 't is evident that it operates not by necessity of Nature , but voluntarily , and therefore with understanding : As a Man who speaks , that before was silent , according to the liberty of his will. Now of the Worlds beginning there is a general tradition derived down through the uninterrupted course of so many Ages to us . 'T is true , the Philosophers renewed the confusion of Tongues , that disunited the Builders of Babel , in their account of the Architecture of the World ; Yet they generally agreed 't was made by a most wise Agent . And this Doctrine is so agreeable to Reason , that you may as soon bridle the current of Nilus , and make it return to its Fountain , as suspend the perswasion of it in the minds of Men , or make it turn back as false . Now what account can be given of this uncontroulable Opinion ? 'T is most rational to conceive that it came from the first Man , ( instructed by his Creator ) when the Tradition was easy , the World not being numerous . Add to this , the rudeness of former Ages , and the simplicity of living , becoming the new-made World. This account the most antient Histories give of the rise of Common-wealths , that the first Nations were a confused chaos , till the soul of society was infused to regulate them . But that which I shall particularly insist on as a convincing proof , is this ; The invention of many Arts beneficial to Men , and the bringing them to perfection by degrees . If the World were without begining , it would have had no age of childhood and ignorance , but being always old , and instructed by infinite study and experience , it would have always known what it successively learnt in the School of the last three thousand years , since the memorials of profane Histories are transmitted to us . Some that asserted the Eternity of the World , were sensible of the force of this Argument , and made a pittiful shift to evade it . They fancied that though the World had no beginning , yet as Animals proceed by different ages , till they arrive at extream and impotent old age ; in like manner it happen'd to the Earth , not in all its parts at once : for then in that vast succession of Ages , the World and race of Men had been spent ; but sometimes in one part , and after in another . But with this difference , that whereas Man after decrepit age never renews his youth , a Country once wasted with age , returns by vertue of the celestial influences to its former vigor , and is in a perpetual circulation to new infancy , new youth , and so to old age . And from hence it is , that it learns again those things that were well known in former ages , the remembrance of which was intirely lost . But the vanity of this fiction is easily discover'd . 1. Is it possible that in such a number of years , of which Memorials remain before and since this Fiction , that in no part of the World should be seen or heard of this decrepit age and new childhood , which according to this opinion hath innumerable times hapned in the circle of Eternity , sometimes in one , sometimes in another Province ? If we fancy Nature were so changeable according to the revolution of the Heavens , we may with equal Reason believe , that by various conjunctions of the Stars , it hath and may fall out , that Water should burn , and Fire cool ; that Serpents should be innocent , and Lambs pernicious ; that Flys should live an age , and Eagles but a day . 2. Since 't is affirmed that the whole World doth not sink into this Oblivion at once , it must follow that in some vigorous parts the knowledg of Arts still remain'd , and from thence should be derived two other parts ( that were ascending from their ignorance ) as 't is usual in the commerce of distant Regions . So that it will never fall out that Arts and Sciences once invented should be totally lost . 'T is true , some particular Nation , not by change of Nature , but humane accidents , may lose the Arts wherein it formerly flourish'd ; as is eminently visible in the Greek , that is now far more ignorant and unpolisht then in former ages . But this cannot with any pretence of Reason be said of the whole World. 'T is evident therefore if the World were Eternal , it had always been most wise and civil , and that its gradual attaining the knowledg of things of publick advantage is a sufficient conviction of its beginning in time , by the Counsel and Will of an Intellectual Agent . 3. To the still voice of Reason , the loud voice of all Nations accords in confirming this Truth . The Civil , the Barbarous , those who by their distance are without the least commerce , and are contrary in a thousand fashions and customs that depend on the liberty of Men that is mutable , yet ‖ all consent in the acknowledgment of a God , being instructed by Nature that is always the same , and immutable . 'T is as natural to the humane understanding by considering the frame of the World , to believe there is a God , as 't is the property of the Eye to see the light . The assent to this truth is unforc'd , but , without offering extream violence to the rational faculties , none can contradict it . Indeed in their conceptions of him , few have the glass of the mind so clear and even as to represent him aright . Some divide what is indivisible , and of one make many Gods. Some attribute corporeal parts to a pure spirit ; some figure him in Statues to make the invisible seen ; and in other manner deform him . Yet no errour , no ignorance has absolutely defac't the notion of him . And that no societies of Men are without the belief of a first Being , superiour to all things in the World , and of absolute power over them , and consequently worthy of supream Honour from all reasonable Creatures , their Prayers , Vows , Sacrifices , Solemnities , Oaths , are a visible Testimony . The force and weight of the Argument is great : for that which is common to the whole species , and perpetual from its first being through all its duration , is the * Impression of Nature , which in its universal Principles either of the Understanding , or the Will , is never deceived . Thus the inclination to that good that is convenient to our faculties ; the approving as most just to do to another what we desire in the same circumstances should be done to us , are natural principles , whose rectitude and verity are so evident , that no Man is so contumacious as to require a proof of them . If we discredit its authority in this single instance , that there is a God , we may with equal reason suspect its testimony in all other things ; that the persons we converse with are phantomes , that the objects that strike our senses are only shadows , that what appears white is black , that what is felt as cold is hot , that what is evident to all Mens minds is false , viz. that the whole is greater than a part . In short , the most rational Discourses would have as little firmness and certainty , as the incoherent Fancies of one that is distracted , or dreams . We must renounce Sense and Reason , having no assurance of such things as are clear and manifest , but the instinct of Nature that determines our assent . Now what account can be given of the sense of the Deity indelibly stamp'd on the minds of Men ? If there be no God , from whence comes it that Nature has imprest such a strong belief of a being not only false but impossible ? For if there be no God , 't is impossible there should be . There is no middle between the two Attributes of Being , necessary and contingent . And that an Eternal Being should now begin to exist , is a palpable contradiction . We must therefore conclude that the Author of the Humane Soul has so fram'd it , that by the free use of its faculties it necessarily comes to the knowledg of its original . From hence , 't is universal and constant . And can there be a testimony of equal authority , clearness and sincerity as this of Nature , understood in every Language , and receiv'd in every place ; and where 't is most simple , 't is most the same , and therefore more convincing . To elude the force of this Argument there are several weak evasions . I. That the most Men are practical Atheists , and live without God in the World ; and that some are speculative Atheists , either denying or doubting of his Existence . But the answer is easie . 1. That Men deny God in their Works , is of no validity to disprove the natural notion of him ; for by this confession we must cancel almost all the Law of Nature . How many notoriously rebel against the infallible principles of common Reason ? How many dishonour their Parents ? Yet there is no Precept more clearly natural , and acknowledged by the rudest Nations , than the obligation to the immediate Authors of our lives . How many by fraud or rapine enrich their Estates , or violate the honour of the Marriage-Bed , and do that to others they would not have done to themselves ? But though they contradict the Law of Nature in their actions , can they abolish it in their hearts ? can they make Conscience dumb , that it shall never reproach their Impieties , because they are deaf to its voice ? 'T is as impossible as to transform themselves into another kind of being , and become Brutes in nature , because they resemble them in their dispositions and practices . 2. Supposing that some are Atheists in opinion , it doth not follow that the belief of the Deity is not a pure universal Principle of Nature . For by all men we must understand those in whom the sense of Nature is not perverted . Things of the clearest certainty have been denied by some . We feel Motion , yet a Philosopher disputed against it . The Argument is convincing that Snow is white , because it appears so to all Mens Eyes ; thô to the Eye that wants its native sincerity , and infected with a vicious tincture , it appears of another colour . Now 't is certain that Atheism is not produced by generation from the natural discourses of the Mind , but from the putrefaction and rottenness of Manners . Those who have lost their Reason in Sensuality , and submit their understandings to the guidance of their corrupt affections , that is the seeing faculty to the blind , are most inclin'd to Atheism . And they can never come to that impious height without obliterating in the guiltiest manner , the lively characters of Reason and Humanity . Such are as prodigiously irregular from the true constitution of the minds of Men in respect of belief , as a ‖ Bird without wings would be from the natural composure of the Bodies of all others , in respect of parts . Monsters cannot dishonour , and are no pattern of the species . And shall the contradiction of a few brib'd by their lusts , disauthorise the consenting testimony of mankind ? 3. There is no absolute Atheist , i. e. of such a firm perswasion that there is no God , as excludes all doubts and fears of the contrary . 'T is true , as a pretext for their licentiousness , and to give boldness to their fearful impiety , some obdurate wretches may desperately deny the Supream Eternal Power , to whom they are accountable : But no violence can intirely choke this natural Principal , it has such deep and strong root in the Humane Spirit . The vital spark will fly in their Faces , notwithstanding all their endeavours to tread it out . Of this we have convincing evidence from some , who in great troubles have been compel'd to acknowledge God , whom they boldly denyed before . I shall produce two instances . The first is recorded by Aeschilus . That the Persian Messenger in his Narrative to the King , of the overthrow of his Army by the Grecians , related that those Gallants who before the Fight in the midst of their Cups and bravery denied God and Providence as secure of Victory , yet afterwards when furiously pursu'd by their Enemies , they came to the River Strymon , that was frozen and began to thaw , then upon their knees they mournfully implor'd the favor of God , that the Ice might hold and give them safe passage over from the pursuers . Nature in extremities has irresistible workings , and the inbred notions of the Deity , though long supprest by imperious lusts , will then rise up in Mens Souls . The other instance is of Bion the Philosopher , a declared Atheist , till struck with a mortal Disease , and then , as a false Witness on the Rack , confest the truth , and addrest himself by Prayers and Vows to God for his recovery . Egregious folly , as the ‖ Historian observes , to think that God would be brib'd with his gifts , and was or was not according to his fancy . And thus it happens to many like him . As a Lamp near expiring shines more clearly , so Conscience that burn'd dimly for a time , gives a dying blaze , and discovers him who is alone able to save or to destroy . But how just were it to deal with them as * Herofilus with Diodorus Cronus , a wrangler that vext the Philosophers , by urging a captious Argument , against the possibility of Motion . For thus he argued : A Stone , or what ever else , in moving it self , is either where it is , or where it is not ; if where it is , it moves not ; if where it is not , then it will be in any place , but where it is . While this disputing humour continued , one day he fell , and displac't his shoulder . And sends in haste for Herofilus , of excellent skill in Surgery . But he desirous first to cure his Brain , and then his Shoulder , told him that his Art was needless in that case : for according to your own opinion , this Bone in the dislocation either was where it was , or where it was not , and to assert either , makes the displacing of it equally impossible . Therefore 't was in vain to reduce it to the place from whence it was never parted . And thus he kept him roaring out with pain and rage till he declar'd himself convinc'd of the vanity of his irrefutable Argument . Now if , according to the vanity of Atheists , there is no God , why do they invoke him in their adversities ? If there be , why do they deny him in their prosperity ? there can no other Reason be assign'd but this , that in the state of health their minds are disperst , and clouded with blind folly , in sickness they are serious and recover the judgment of Nature . As 't is ordinary with distracted persons , that in the approaches of Death their Reason returns : because the Brain distemper'd by an excess of heat , when the Spirits are wasted at the last , is reduced to a convenient temper . CHAP. VI. The Belief of the Deity no Politick Invention . The asserting that 't is necessary to preserve States in order , is a strong proof of its truth . No History intimates when this belief was introduc'd into the World. The continuance of it , argues that its rise was not from a Civil Decree . Princes themselves are under the fears of the Deity . The multitude of false Gods does not prejudice the natural notion of one true God. Idolatry was not universal . The Worship of the only true God is preserved where Idolatry is abolish'd . II. 'T Is objected , that the belief of the Deity was at first introduc'd by the special invention of some in power to preserve the civil Sate ; and that Religion is onely a politick curb to restrain the wild exorbitance and disorders of the multitude . This admits of an easie refutation . 1. Those corrupted minds that from pride or sensuality presum'd to exempt Men from the Tribunal of Heaven , yet affirm'd that a City might rather be preserved without Fire and Water , the most necessary Elements , than without the religious belief of a God. Egregious lovers of mankind ! and therefore worthy of esteem and credit , since they divulge that Doctrine , that if believed , the World must fall into dreadful confusion by their own acknowledgment . But such is the Divine force of Truth , that its enemies are constrain'd to give Testimony to it ; For is it conceiveable that an error not in a light question , but in the Supreme Object of the Mind , should be the root of all the Vertues that support the Civil State , and Truth if discovered should have a fatal consequence on Government , subvert all Societies , and expose them to the greatest dangers ? How can they reconcile this with their declared principle , that the natural end of Man is the knowledge of Truth ? It were less strange that the constant feeding on deadly Poyson , should be requisit to preserve the natural life in health and vigour , and that the most proper food should be pernicious to it . So that the objection if rightly consider'd will confirm the Religious belief of a Deity . Indeed 't is evident that all Civil Powers suppose the notion of a God to be an inseparable property of humane nature , and thereby make their authority sacred in the esteem of the People , as derived from the Universal Monarch . 2. They can give no account of what they so boldly assert . What Historian ever recorded , that in such an age , such a Prince introduc'd the belief of a Deity to make obedience to his Law 's , to be a point of Religion . 'T is true , Politicians have sometimes used artifice and deceit to accomplish their ends . Lycurgus pretended the direction of Apollo , and Numa of the Nymph Egeria , to recommend their Laws to the People . Scipio and Sertorious made some other God to be of their Council of Warr , to encourage their Souldiers in dangerous interprises . But this mask only deceived the ignorant . The more intelligent discern'd the finess of their politick contrivance . 3. Is it conceiveable that the belief of the Deity , if its original were from a civil decree , should remain in force so long in the World ? False opinions in Philosophy , adorn'd with great eloquence by the inventors , and zealously defended for a time by their followers , though opposit to no Mans profit or pleasure , yet have lost their credit by further inquiries . And if the notion of a God were * sophisticate Gold , though authorized with the Royal stamp , could it have endured the Touchstone , and the Fire for so many ages without discovery ? could it have past the test of so many searching Wits , that never had a share in Government ? can we rationally suppose that in such a succession of time no discontented person , when the yoke of Government was uneasie , should disclose the arts of affrightment , and release the People from imaginary terrours , that with courage they might resume their liberty ? 'T is a true observation , no single person can deceive all , nor be deceived by all . Now if there be no God , one person has deceived all by introducing the general belief of a God into the World , and every one is deceived by all , believing so from the Universal Authority of Mankind . 4. The greatest Princes are under the awful impressions of the Deity . Those rais'd to the highest Thrones are not free from inward anxieties , when the guilty Conscience cites them before his dreadful Tribunal . Of this we have their unfeigned Declarations in the times of their distress . Now 't is unconceivable they would voluntarily preplex themselves with a fancy of their own creating , and dread that as a real Being , which they know to be feigned . This pretence therefore cannot without an open defiance of Reason be alledged . 3. 'T is objected that the consent of mankind in the acknowledgment of a God is no full conviction of his existence , because then we must believe the false Gods that were adored in the World. 1. The multitude of Idols created by superstitious fancies is a strong presumption that there is a true God. For all Falshood is supported by some Truth , Deceit is made credible by resemblance . The Heathen Worship though directed amiss , yet proves that a religious inclination is sound in its original , and has a real object to which it tends , otherwise Idolatry the corruption of it had not found such a facility and disposition in Men to receive it . 2. Idolatry hath not been universal in all Ages and Nations . The first causes of it and motives that preserved it are evident . The Nation of the Jews was freed from this general Contagion : for we may as rationally argue from their own Histories concerning their belief and practice , as from the Histories of other Nations . And when a veil of darkness was cast over the Heathen World , some were inlight'ned by true Reason to see the folly of the superstitious vulgar that stood in awe of their own imaginations . The Philosophers privatly condemn'd what in a guilty compliance with the Laws of State they publickly own'd . Nay even the lowest and dullest among the Gentiles generally acknowledged one Supreme God and Lord of all inferior Deities . As Tertullian observes , in their great distresses , guided by the internal instructions of Nature , they invok'd God , not the Gods , to their help . 3. That the belief of one God is a pure emanation from the light of Nature is evident , in that since the extinction of Idolatry , not a spark remaining in many parts of the World , 't is still preserv'd in its vigor and lustre in the breasts of Men. Since the plurality of Gods have been degraded of their Honour , and their Worships chased out of many Countries , and the ideas of various ancient superstitions are lost , the only true God is served with more solemn veneration . Time , the wise discerner of Truth from Falshood , abolishes the fictions of fancy , but confirms the uncorrupted sentiments of Nature . To conclude this Discourse ; what rational doubt can remain after so strong a witness of the Deity , External from the Universe , Internal from the frame of the humane Soul ? If we look through the whole compass of natural Beings , there is not one separately taken , but has some signature of wisdom upon it . As a beam of light passing through a chink in Wall of what figure soever , always forms a circle on the place where 't is reflected , and by that describes the image of its original , the Sun. Thus God in every one of his Works represents himself tanquam Solis radio scriptum . But the union of all the parts by such strong and sweet bands , is a more pregnant proof of his omnipotent mind . Is it a testimony of great military skill in a General to range an Army compos'd of divers Nations that have grat antipathies between them , in that Order as renders it victorious in Battel ? And is it not a testimony of infinite Providence to dispose all the Hosts of Heaven and Earth so as they joyn successfully for the preservation of Nature ? 'T is astonishing that any should be of such a reprobate mind , as not to be convinc'd by the sight of the World , a visible Word that more gloriosly illustrates the perfections of the Creator , than the sublimest Eloquence , that conceals what it designs to represent . When Sophocles was accused by his ungrateful Sons , that his Understanding being declin'd with his Age , he was unfit to manage the affairs of his Family ; he made no other defence before the Judges , but recited part of a Tragedy newly compos'd by him , and left it to their decision whether there was a failure in his Intellectuals : upon which he was not only absolved , but crown'd with Praises . What foul ingratitude are those guilty of , who deny the Divine Wisdom , of which there are such clear and powerful demonstrations in the things that are seen ? Abhor'd impiety ! worthy of the most fiery indignation ; and not to be expiated with a single death . None except base stupid spirits that are laps'd and sunk below the rational Nature , ( as a noble * Philosopher justly censures them ) are capable of such prodigious folly and perversness . Yet these are the pretenders to free reason and strength of mind , and with a contemptuous smile despise the sober World , as fetterd with servil Principles , and foolishly soften'd by impressions of an unknown , uncertain being , and value themselves as more knowing than all others , because they contradict all . Ridiculous vanity ! as if a blind Man in a crowd sometimes justling one , sometimes another , should with impatience cry out , Do ye not see ? when he is under a double blindness , both in his eyes and understanding , not seeing himself , and reproaching those that see , for not seeing . In short , this great Truth shines with so bright an evidence , that all the sons of darkness can never put out , and can only be denied by obstinate Atheism and absurdity . CHAP. VII . The duties of understanding Creatures , to the Maker of all things . Admiration of his glorious perfections visible in them . This is more particularly the duty of Man , the World being made eminently for him . The Causes why the Creatour is not honour'd in his Works , are mens ignorance and inobservance . Things new rather affect us , than great . An humble fear is a necessary respect from the Creature , to the Divine Majesty and Power . Love and Obedience in the highest degrees are due from men to God , in the quality of Creator . Trust and reliance on God is our duty and priviledg . LEt us now briefly consider the indispensible Duties of rational Creatures with respect to the Maker of all things . And those are , 1. To acknowledg , and admire the Deity , and his perfections that are so visible in his Works . For there must be a first Cause from whom that receives being , that cannot proceed from it self . In all the forms of things there are some Characters stampt of the Divine Wisdom , that declare his Glory , some footsteps imprest of his Power that discover him ; some lines drawn of his Goodness that demonstrate him . And so much praise is justly due to the Artificer , as there is excellence of Art and Perfection of workmanship appearing in the Work. This Duty is especially incumbent on Man , because the World was made with a more eminent respect for him , than for Angels or Animals . For if we consider the diversity of its parts , the multitude and variety of sensitive Natures , of which it consists , and the Art whereby 't is fram'd according to the most noble Idea and design of highest Wisdom , 't is evident it was principally made for Man , there being an adequate correspondence between them , with regard to the faculties and the objects . 'T is true the Angels understand more perfectly than Man the union order and beauty of the World , an incomparable proof of the Makers perfections , but they are not capable of knowledg or pleasure by tasts , smels , sounds , which are only proportion'd to make impressions on material Organs . And is it agreeable to Wisdom that an Object purely sensible should be chiefly intended for a Power purely Spiritual ? Neither are the Beasts fit spectators of the Divine Works . For the material part to which sense can only reach , is the least notable in the frame of Nature , and the oeconomy of the World. They cannot discover the dependance between Causes and Effects , the Means and End , nor the Wisdom that ordered all . These are only for the vision of the mind , which they want . The volume of the World to them is like a fair printed Book compos'd of sublime matter and style , but opened to one that sees the beauty of the Characters , without understanding the Language it speaks , and the Wisdom it contains . An Eagle by fixing its eyes on the Sun cannot measure its greatness , nor understand the ends of its motion . The World would be lost , if only for them . But the wise Creator united these two distinct natures in Man , and plac'd him in this Theater of his Magnificence , that by the ministry of the senses he might have perception of the external part , and by his reason discover what is most worthy to be known ; the admirable order that distinguishes and unites so many and such different natures , and guides all their motions , that 't is clear they depend upon one principle without knowing it , and conspire to one end without willing it . How should this raise his mind in the just praises of the Maker ? The true causes why the Creator is not duly acknowledged and honour'd for his Works , are either Ignorance , or a guilty neglect and inobservance of them . 1. Ignorance in the composure of the World , and of the several beings in it . A Philosopher askt by one , What advantage the instructions of Philosophy would be to his Son ? replied , If no other , yet that when he is a spectatour in the Theatre , one Stone shall not sit upon another . An ignorant person encompast with all the varieties of Nature , wherein omniscient skill appears , is insensible as a Stone carv'd into the shape of a Man. Nay the most learned Professors know little more than the several kinds of things , and the causes and manner of some particular effects . How often are they forc't to take refuge in occult qualities when prest with difficulties ? or only assign universal causes of things , and sometimes the same for operations extreamly contrary ? How many mysteries of Nature are still vaild and hid in those deep recesses where we can go only in the dark ? How much remains undiscover'd that is truly wonderful in the Works of God ? They are the Objects of the Eye and Mind , but what is visible to the Eye is least worthy of admiration . From hence the value of the Works , and the Glory of the Author is much lessen'd . Besides , the rational pleasure of the mind is lost by not discerning the wise order that is infallibly observ'd in universal Nature . 'T is not the viewing a musical Instrument , the variety of the parts , and of the strings in their size and length , that produces delight , but hearing the harmonious and pleasant diversity of their sounds contemper'd by the proportion of numbers . Thus 't is not the sight of the meer outward frame of things , but the understanding the intellectual Musick , that springs from the just Laws of Nature , whereby they are perfectly tuned , and the conspiring harmony of so many mixt parts without the least harsh discord , that ravishes the Soul with true pleasure . 2. The inobservance of Man is another cause why the great Creatour is not magnified for all his Works . If we did consider the least , even one of those ‖ unius puncti animalia , a Flea or Mite , we should find what is admirable in that scarce-visible Atom of matter . But the * novelty , not the excellence of things , draws our thoughts . The greatest works in Nature , that are not Miracles , only because common and usual , are past by with a careless Eye . Their continual presence is not moving , but lessens our regard and attention . The † Naturalist observ'd it to be one of the solemn follies of Men , to value Medicines not for their Virtue , but the Country where they grow , the Climate from whence they come ; if they have a Barbarous name , they are reputed to have a mysterious efficacy , and those Plants are neglected as unprofitable , that are natives of their own Soil . The rarity is esteem'd more than the merit of things . 'T is a greater wonder to give light to the Sun , than to restore it to the blind , yet its daily presence does not affect us . If a Chymist should extract a Liquor of such an extraordinary virtue , that by pouring a few drops of it on the dust , a Body should be form'd , animated , and move , would any one be induc'd to believe it without the testimony of his own eyes , and would it not be a surprising wonder ? Yet innumerable living Creatures spring from the Dust by the falling of Rain , and few think it worthy of observation . The raising a dead Body to life would astonish us , but we are unaffected that every day so many living Men are born . Yet , if we consider things aright , the secret forming a Body in the Womb is an equal Prodigy of Power , and as truely marvellous , as the restoring the vital congruities to a carcass , that prepare it for the reception of the Soul. What more deservs serious reflection , than that from the same indistinct Seed , so many and such various parts in their substance , figure and qualities should proceed ? hard and dry for the Bones , liquid for the humours , moist and soft for the flesh , tenacious for the Nerves , perforated for the Arteries and Veins , hot for the Liver and Heart , cold for the Brain , transparent for the Eyes ? How should it raise our wonder that that matter which in it self is simple and equal , in Gods hand is capable of such admirable Art ? But the constant sight of living productions causes our neglect , and deprives him of his just Honour . Thus , that from almost an invisible Seed weak and tender , should spring a great Tree of that strength as to resist the fury of the Winds , what miraculous virtue is requisit ? The inlightned observing Mind ascends from Nature to God , whose instrument it is , and with deliberate admiration praises Him for his excellent Works . 2. The most humble fear is a necessary Duty from Man to the Majesty and Power of the Creatour . A barren admiration of his omnipotent Art in his Works is not sufficient , but it must be joyned with awful respects of his Excellent Greatness . He has the right , and to him is due the reverence and homage of universal King. With what solemnity and composedness of Spirit should we approach the Divine Presence ? What a jealous watch ought to be plac'd over our Hearts in all our addresses to Him , lest by carelesness and inadvertency we should disparage his Excellencies . To think of Him without reverence is a profanation . The Lord is a great God , and a great King above all Gods ; and from hence the necessary consequence is , O come let us worship and fall down , and kneel before the Lord our Maker . What ever is Glorious , is in Him in the most excellent degrees of Perfection . The World , with the innumerable variety of Creatures , is but a drop compar'd to his Transcendent Greatness . And what part is Man of that drop ? as nothing . Time is but a point of his Eternity , Dominion but a shadow of his Soveraignty . 'T is the most natural duty of Man to walk humbly with his God , and to fear above all things to displease Him. The whole Creation , even the insensible part , and that seems least subject to a Rule and Law , and least conducted by Reason , obey his Will. What is more light and rash than the Winds ? yet they do not breath but by his Command . What is more fierce and impetuous than the Sea ? yet it does not transgress his Order . When it threatens to over-run the whole Earth , the weak Sand stops its foaming rage , and it retires , respecting the bounds set by the Creator . What then will be our guilt , if we are regardless of his Majesty and Authority , who are enlightned with Reason to understand his Will , when the most rebellious and unteachable things in Nature readily and constantly obey Him ? He is present every-where , the whole compass of Heaven and Earth is but an inch of his Immensity ; He sees all , observes all , is more intimate with our Hearts than we are our selves ; and dare Man trample on his Laws before his face ? Who can by resistance or flight escape from inevitable punishment , that offends him ? He can bind the most stubborn enemies hands and feet ; and cast them into utter darkness . As he made all things by the meer act of his Will , so without the least strain of his Power he can destroy them ? What does not a mortal man arrogate to appear terrible , and make his Will to be obeyed , when he has but power to take away this short natural life ? The proud King of Babylon commanded the numerous Nations under his Empire , to prostrat themselves like Brutes in the lowest adoration of the Image he set up ; and when the three Hebrew young Men refused to give Divine Honour to it , he threatned , If ye worship not , ye shall be cast the same hour into the midst of a burning fiery Fornace ; and who is that God that shall deliver you out of my hands ? This is the language of a Man ( poor Dust ) that can heat a Fornace with Fire , and has a Squadron of Souldiers ready upon the least intimation of his pleasure to throw into it any that disobey'd , as if no Power either in Heaven or Earth could rescue them from him . 'T was impious folly in him thus to speak . But God can give order to Death to seize on the stoutest Rebel , and cast him into an eternal Fornace , and say in truth , Who shall deliver out of my hands ? His Power reaches beyond the Grave . Tiberius intending to put to death by slow and exquisit torments one who kill'd himself , cry'd out in a rage , Carnulius has made an escape from me . But no Sinner can by dying escape God's Justice , for Death it self takes the Condemned , and delivers them to endless Torments . There are no degrees of fear can be equal to this cause , the Wrath of the great Creator . Is there any pleasure of sin so sweet , but this , if considered , would make it to be as Poison or Gall to the taste ? Is any Joy so predominant but this would instantly make it die in the carnal heart ? The due apprehension of Almighty Anger is sufficient to subdue the most vicious insuperable passions that so violently transport to sin . But O Astonishing stupidity ! The most of Men without fear provoke the living God , as if he were like the Idols of the Heathens , a dead stock or stone , insensible and powerless , so that the Spiders made their Webs on the Beard of Jupiter , and the Birds their Nests in his Thunder . Where is their Reason , where is their self-love , to challenge so dreadful an Adversary , who is able in the very act of Sin to strike them with Death Temporal and Eternal . Consider this , ye that forget God , lest he tear you in pieces , and there is none to deliver . 3. Love and Obedience in the highest degree are due to the Author of our Beings , and all things for our use and profit . What motion is more according to the Laws of Nature , than that Love should answer Love ? and so far as the one descends in benefits , the other should ascend in thankfulness ? If we consider the first and fundamental benefit with all its circumstances , in the pure order of Nature , that we are Men consisting of a rational Soul , and a Body admirably prepar'd for its convenient habitation , and in this regard the most wonderful work of God ; can a humane Breast be so hard and flinty as not to be softned and made receptive of impressions by this effect of his pure goodness ? Is it possible that any one should be of such a stupid savage temper , so void of all humanity , nay of the sentiments of the lower Nature , as not to be toucht with a grateful affection to the Author of his life , when Lions and Tigers , the most untractable Beasts of the Forest , are by an innate principle so tenderly inclin'd to their Dams ? It unspeakably enforces our obligation , that beside the inherent excellencies of Nature he made us by priviledg above all Creatures in this sensible World , and furnish'd it with innumerable objects excellent in their beauty and variety , that are not meer remedies for necessity , but for the delight of this present life . And having tasted the good of being , and the fruits of his magnificent Bounty , can we be coldly affected to our great Benefactor ? The ‖ Moralist advises , as the best expedient to make a person grateful , encompass him with thy benefits , that wherever he turns , something may recal his fugitive memory , and render thee visible to him . This cannot be done by Men. But where ever we turn our thoughts , or fix our eyes , either on our persons or comforts , on the present state , or the future , ( for he has given Eternity to our duration ) we find our selves incircled with innumerable and inestimable benefits from God. 'T is impossible we should ever forget them without the greatest guilt . Every minute he renews our lives and all our enjoyments . For the actual influence of his Power is as requisit to preserve our being , as at first to produce it . The Creature has nothing of its own , but a simple non-repugnance of coming into act . How frozen is that Heart that is not melted in love to so good a God ? Let us look into the depth of our native nothing , that we may understand the heighth of the divine Love , in raising us from the pure possibility of being into act , and that meerly for his Sovereign pleasure , and most free benignity . There was no necessity that constrain'd him to decree the making the World , or Man in it : for 't is a plain contradiction that there should be a superior Power to determine a Being of infinite Perfections . And for that Reason also he gives all his Benefits without the least possible advantage to himself . 'T was commended as a miraculous Vertue in Theodosius the Emperor , that he was bountiful meerly to satisfie his own Goodness : But 't is the propriety of God's Nature . Is He not then worthy of all our thoughts , all our affections , for his most free and admirable Favours ? If there be but a spark of Reason , we must judge that the immense Liberality of God to us , without respect to his own interest , is so far from lessening , that it increases our duty to correspond in all possible thankfulness . Consider further , that which adds to the greatness of the Gifts we receive , is ‖ the greatness of the Giver . The price of a benefit rises in proportion to the worth of the person that bestows it . A small gift from a great hand may be justly preferr'd before a richer from a less estimable donor . Now if we consider that the glorious God ( in comparison of whom the greatest Kings are but vain shadows of Majesty ) has made a World full of so many and so excellent Creatures for our refreshment , that our being on Earth may not be tedious in the short space of our journey to Heaven , will it not overcome us with an excess of wonder and affection , and cause us to break forth , What is Man that thou art mindful of him , and the son of Man that thon visitest him ? Thou madest him a little lower than the Angels , and hast crowned him with glory and honour ; Thou madest him to have dominion over the works of thy hands , thou hast put all things under his feet . And as our most ardent Love , so intire Obedience is due to the Creator , both in active service for his Glory , and an absolute resignation to his Will. The strongest title to acquire Dominion according to the Law of Nature , is that of the Cause to the Effect . The Mind cannot rebel against the light of this Principle . 'T is most just therefore we should imploy all our powers , even from the early rise of Reason to the setting point of Life , wholly in his service from whom we received them . 'T is an excellent representation of St. ‖ Austin ; If a Sculptor , after his fashioning a piece of Marble in a humane Figure , could inspire it with Life and Sense , and give it Motion , and Understanding , and Speech , can it be imagin'd but the first act of it would be to prostrate it self at the feet of the Maker , in subjection and thankfulness , and to offer what ever it is , and can do , as homage to him ? The Almighty Hand of God form'd our Bodies , He breathed into us the Spirit of Life ; and should not the power of Love constrain us to live wholly according to his Will ? methinks nothing should be pleasing to us but as we make it tributary to Him. If we only regard Him as our Creatour , that one quality should for ever engage us to fidelity in his service , zeal for his Interest , Obedience to his Laws , and an inviolable respect for his Honour . And this duty binds us the more strongly , because as God made the World for Mans profit , so he made Man for his own Glory . And what the Loadstone is to the Steel , or the sensible good to the appetite , the same attractive is the end to the intelligent Nature . And the higher the end is , and the more the mind is fitted to understand its excellence , the more powerfully it should excite the faculties , in pursuit of it according to their uttermost capacity . Now what horrid unthankfulness is it to be insensible of the infinite Debt we owe to God ? what disloyalty to pervert his Favours , to slight his Commands , and cross the end of our Creation ? The serious consideration that God has given us such a noble Nature , capable to know , love and enjoy Him , and that we have so little improved our faculties , for these excellent ends , should put us in two contrary excesses of Spirit , the one of joy , for his unspeakable Goodness , the other of confusion , for our most unworthy neglect of it . Our duty and our disobedience have the same measure . The Goodness and Bounty of our great Benefactor regulates the one and the other . The more we have received from Him , the more we are ingaged to Him , and the more we are ingaged , the more guilty , and worthy of punishment will our neglect be . Among Men an ungrateful perfidious person is an object of horror , and favours abused become motives of hatred . To employ our faculties rational or sensitive to the disservice of our Maker , is the same kind of villany though of incomparably greater guilt both in respect of the object and degree ; as if a Traitor should turn the very same Weapons against his Prince , that he received from him for his defence . To turn his benefits into occasions of sin , and by the same things to dishonour him by which we should glorifie Him , is extreme perversness . In this , unthankful Man imitates the Earth from whence he was taken : for that makes use of the heat of the Sun to send up Vapours that obscure the Beams of Light he communicates to it . This is to despise the Divine Majesty , Power , Wisdom , Goodness , that are united , and so eminently appear in his Works , and will provoke his severe Vengeance . Let us therefore every day revive the sense of our obligations , and by intense thoughts kindle the affections of Love and Reverence , of praise and thankfulness , that in them as flames ascending from an Altar , we may offer our selves a holy living Sacrifice , which is our reasonable service . Our All is due to him , what ever we are , what ever we have , our Bodies , our Souls , our Time and Eternity . And an humble resignation to his Will in all things is the essential duty of his Creatures 'T is true that upon the account of his Wisdom and Power , it becomes us with the most respectful submission to yeild our selves to his pleasure . Authority and Dignity naturally result from their union in a person . Therefore 't is Supreme in him who possesses them in their greatest excellence . When God himself speaks to Job of his transcendent Majesty , and of his right to dispose of Men according to his Will ; he produces his Works as the conspicuous testimonies of his great Power and exquisite Wisdom : But the reason of our submission will be more convincing if we remember that God has an absolute unalienable propriety in us , and all that we enjoy ; for our being and comforts are the liberal gifts of his hand . If therefore he shall please to take away any of his Favours , even Life it self , though not to exchange it for a life infinitely better , it would be the most unnatural rebellion to to resist the dispositions of his Providence , the most vile unthankfulness , to be stormy and passionate , or to consent to any secret murmuring and discontent in the Heart , as if our own were taken from us , either unseasonably or unjustly . And though our troubles immediately proceed from second natural Causes , yet according to right Reason , we must esteem them but as instruments of his invisible Hand , and govern'd by his Counsel , in order to such effects and in the time he pleases . It is our duty even in the saddest circumstances , with an entire readiness of mind , and conformity of desires to say to our Maker , Thy will be done . 4. Truth and Reliance on God is our duty and priviledge . Every being has a necessary dependance on Him for its subsistence ; but Man of all the visible Creatures is only capable of affiance in Him , by reflecting upon his own Impotence , and by considering the Perfections of the Creator , that render him the proper object of trust . 'T is is incommunicable honour of the Deity , to be acknowledged and regarded as the Supporter of all things . To put confidence in our selves , in the advantages of Body or Mind or Estate , as if we were the Architects of our own felicity , is a sacrilegious usurpation . Yet vain Man foments a secret pride and high opinion of himself , as if by his own prudence and conduct he might acquire an happiness , till experience confutes his pleasing but pernicious error . The truth is , were there no God , whose powerful Providence governs all things , and has a special care and respect of Man , he were of all creatures the most miserable . So that besides the wickedness , we may clearly discover the folly of Atheism , that deprives Man of his chiefest Comfort at all times , and his only Comfort in the greatest exigencies . For in this mutable state he is liable to so many disasters and wretched accidents , that none can have an assurance of prosperity one day . How frail and uncertain is Life , the foundation of all temporal Enjoyments ? It depends upon so many things , that 't is admirable it subsists for a little time . The least vessel in the Body that breaks or is stopt , interrupting the course of the Blood and Humours , ruines its oeconomy . Sometimes in its vigorous consistence , when most distant from Sickness 't is nearest to Death . A little eruption of Blood in the Brain is sufficient to stop the passages of the Spirits , and deprive it of motion and life . And the changes of things without us , are so various and frequent , so great and suddain , that 't is an excess of folly , a dangerous rest to be secure in the enjoyment of them . The same person sometimes affords an example of the greatest Prosperity , and of greater Misery in the space of a few hours . Henry the fourth of France , in the midst of the triumphs of Peace , was by a blow from a sacrilegious hand dispatcht in his Coach , and his blody Corps forsaken by his Servants , expos'd to the veiw of all ; so that as the ‖ Historian observes , there was but a moment between the adorations and oblivion of that great Prince . All flesh is Grass , and the glory of it as the flower of the Grass . What ever disguises its imperfections , and gives it lustre , is but superficial , like the colour andornament of a Flower , whose matter is only a little dust and Water , and is as weak and fading . Who then can possess these things without a just jealousie , lest they should slip away , or be ravisht from him by violence ? And in this respect Man is most unhappy ; for besides the affliction of present evils , Reason , that separates him from other Creatures , and exalts him above them , is the fatal instrument of his trouble by the prevision of future evils . Ignorance of future miseries is a priviledge , when Knowledg is ineffectual to prevent them . Unseen evils are swallow'd whole , but by an apprehensive imagination are tasted in all their bitterness . By fore-thoughts we run to meet them before they are come , and feel them before they are truly sensible . This was the reason of that complaint in the ‖ Poet seeing the prognosticks of misery many years before it arrived , Sit subitum quodcunque paras , sit caeca futuri Mens hominis fati , liceat sperare timenti . Let the Evils thou preparest surprize us , let us not be tormented by an unhappy expectation of them , let the success of future things be concealed from our sight , let it be permitted to us to hope in the midst of our fears . Indeed God has mercifully hid the most of future events from humane curiosity . For as on the one side by the view of great Prosperity , Man would be tempted to an excess of Pride and Joy , so on the other ( as we are more sensibly touch'd with pain than pleasure ) if when he begins to use his Reason and apprehensive faculty , by a secret of Opticks he should have in one sight presented all the Afflictions that should befal him in the World , how languishing would his life be ? This would keep him on a perpetual Rack , and make him suffer together and at all times , what shall be endured separately and but once . But though the most of future things lie in obscurity , yet often we have sad intimations of approaching evils that awaken our fears . Nay , how many Tempests and Shipwracks do Men suffer in Terra firma , from the suspicion of Calamities that shall never be ? Imaginary Evils operate as if real , and produce substantial Griefs . Now how can such an infirm & jealous creature , in the midst of things that are every minute subject to the Laws of Mutability , be without inward trouble ? What can give him repose and tranquillity in his best condition , but an assurance that nothing can befall him but according to the wise Counsel and gracious Will of God ? And in extream Afflictions , in the last Agonies , when no humane things can afford relief , when our dearest Friends are not able to comfort us , but are miserable in our miseries , what can bear up our fainting hope but the Divine Power , a foundation that never fails ? what can allay our sorrows , but the Divine Goodness tenderly inclin'd to succour us ? Our help is in the Lord who made Heaven and Earth . The Creation is a visible Monument of his Perfections . The Lord is a Sun , and a Sheild . He is al-sufficient to supply our wants , and satisfie our desires . As the Sun gives Life and Joy to all the World , and if there were millions of more kinds of beings and of individuals in it , his light and heat are sufficient for them all ; so the Divine Goodness can supply us with all good things , and ten thousand Worlds more . And his Power can secure to us his Favours , and prevent troubles ; or , which is more admirable , make them beneficial and subservient to our felicity . He is a sure refuge , an inviolable Sanctuary to which we may retire in all our streights . His Omnipotence is directed by unerring Wisdom , and excited by infinite love , for the good of those who faithfully obey him . An humble confidence in him , frees us from anxieties , preserves a firm peaceful temper in the midst of Storms . This gives a superiority of Spirit , a true empire of mind over all outward things . Rex est qui posuit metus , Occurritque suo libens Fato , nec queritur mori . What was the vain boast of Philosophers that by the power of Reason they could make all accidents to contribute their happiness , is the real priviledge we obtain by a regular trust in God , who directs and orders all events that happen for the everlasting good of his Servants . In the worst circumstances , we may rejoyce in Hope , in a certain and quiet expectation of a blessed issue . In Death it self we are more than Conquerers . O Lord God of Hosts , blessed is the Man that trusts in thee . CHAP. VIII . The Immortality of the Soul depends on the conservative influence of God. Natural and Moral Arguments to prove that God will continue it for ever . The Soul is incapable of perishing from any corruptible principles , or separable parts . It s spiritual Nature is evident by the acts of its principal faculties . The understanding conceives spiritual Objects ; is not confin'd to singular and present things : Reflects upon it self : Corrects the errors of the sense : Does not suffer from the excellence of the Object . Is vigorous in its operations when the body is decay'd , which proves it to be an immaterial faculty . An answer to objections , against the Souls spiritual Nature . That the first notices of things are conveyed through the senses , does not argue it to be a material faculty . That it depends on the temper of the Body in its superior operations , is no prejudice to its spiritual Nature . HAving dispatch'd the consideration of the prime fundamental Truth , that there is a most Wise and Powerful Creator of all things , I shall next discourse of the Immortality of the humane Soul , and the Eternal recompences in the future State. In treating of the Souls Immortality I shall not insist on nice and subtile Speculations , that evaporate and leave nothing substantial for conviction or practice : but consider those proofs that may induce the mind to assent , and work upon the will to make its choice of objects with respect to their endless consequences hereafter . And first , it must be premised , that Immortality is not an inseparable perfection of its nature ; for 't is capable of annihilation . What ever had a beginning may have an end . God only hath immortality in an absolute sense , and communicates it according to his pleasure . The perpetual existence of Souls is a priviledge that depends on his sustaining vertue , without which they would relapse into a state of not Being . His Will is the measure of their duration . I shall therefore consider such things as strongly argue that God will not withdraw his conservative influence that is necessary to their Immortality . The Arguments are of two sorts , Natural and Moral . The first prove that God has made the Soul incapable of Death by any Internal Causes of perishing from its Nature , and in that declares not obscurely that he will ever preserve it . The second sort are drawn from the Divine Attributes , the visible Oeconomy of Providence in the government of the World , that are infallible , and will produce a sufficient conviction in minds equally inclin'd . 1. The Soul is incapable of Death by any Internal Causes of perishing in its Nature . The dissolution of things proceeds from the corruptible principles of which they are compounded , and the separable parts of which they consist , and into which they are resolved . Therefore all mixt and material Beings are subject to dissolution . But the humane Soul is a spiritual substance , ‖ simple , without any disagreeing qualities , as heat and cold , moisture and driness , the seeds of corruption . The essences of things are best discover'd by their peculiar operations , that argue a real distinction between them , and from whence arise the different notions whereby they are conceived . The soul of a Brute , performs the same vital acts , as the soul of a Plant , yet 't is visibly of a more elevated nature , because it performs the functions of the sensitive life that are proper to it . The rational Soul performs the same sensitive acts as the soul of Brutes , but that it is of a higher order of substances , appears by its peculiar objects and immediate operations upon them . The two principal faculties of the humane Soul are the Understanding and the Will , and the Actions flowing from them exceed the power of the most refined matter however modified , and transcend any Principle that is only endowed with the powers of sense and imagination confin'd to matter . To proceed orderly , I will first consider the Mind with respect to the quality of its objects , and manner how it is conversant about them . 1. The conception of things purely spiritual , God , Angels , separate Souls , the Analogies , the differences , and various respects of things , argue it to be of a spiritual nature . For 't is and evident principle , there must be an Analogy between the Faculty and the Object . A material Glass cannot represent a Spirit ; it has no receptivity to take into it an object without figure , colour , and diversity of parts , the affections of matter . A spiritual object can only be apprehended by a spiritual operation , and that can only be produced by a spiritual Power . The being of things is the root of their working . Now rarifie matter to the highest fineness , reduce it to imperceptible Atoms , 't is as truly Matter as a gross Body . For lightness and tenuity are as proper Attributes of matter , as weight and density , though less sensible . If a Beast could apprehend what discourse is , it were rational . The Soul therefore that understands the Spirituality of things is Spiritual ; otherwise it should act extra sphaeram . The intellectual eye alone sees him that is Invisible , understands the reasons of Truth and Justice , looks beyond the bright Hills of Time into the Spiritual Eternal World , so that 't is evident there is an affinity and likeness in Nature between them . 2. Material faculties are confin'd to the narrow compass of singular and present things ; but the Mind abstracts from all individuals , their pure Nature , and forms their Universal Species . The Eye can only see a colour'd object before it , the Mind contemplates the nature of Colours . It ascends above all the distinctions of Time , recollects what is past , foresees what is to come , ‖ no interval of space or time can hinder its sight . Besides , the * swift flight of the thoughts over Sea and Land , the soaring of the Mind in a moment above the Stars , as if its essence were all vigour and activity , prove that 't is not a material Power . 3. Sense only acts in a direct way , without reflecting upon its self or its own operations . 'T is true there is an experimental perception included in vital and sensible acts ; but 't is far below proper reflection . The Eye doth not see the action by which it sees , nor the imagination reflect on it self : for that being conversant only about representations transmitted through the senses , cannot frame an Image of it self and gaze upon it , there being no such resemblance conveyed by the mediation of the outward organs . But the rational Soul not only contemplates an object , but reflects on its own contemplation , and retir'd from all commerce with External things , views it self , its qualities and state , and by this gives testimony of its Spiritual and immortal Nature . 4. The Mind rectifies the false reports of the Senses , and forms the Judgment of things not according to their impressions , but by such rational evidence of which they are not capable . When the Object is too distant , or the Medium unfit , or the Organs distemper'd , the Senses are deceived . The Stars of the brightest magnitude seem to be trembling sparks of light : but the Understanding considers that the representations of things are imperfect and less distinct proportionably to their distance , and conceives of their magnitude accordingly . A straight Oar appears crooked in the Water , but Reason observes the error in the refractions , when the Image passes through a double medium of unequal clearness . Sweet things taste bitter to one in a Feaver , but the mind knows that the bitterness is not in the things but in the viciated Palat. Moreover , how many things are collected by Reason that transcend the power of fancy to conceive , nay are repugnant to its conception ? What corporeal Image can represent the immensity of the Heavens , as the Mind by convincing arguments apprehends it ? The Antipodes walk erect upon the Earth , yet the Fancy cannot conceive them but with their Heads downward . Now if the Mind were of the same nature with the corporeal Faculties , their judgment would be uniform . 5. The Senses suffer to a great degree by the excessive vehemence of their Objects . Too bright a light blinds the Eye . Too strong a sound deafs the Ear. But the Soul receives vigor and perfection from the excellence and sublimity of its object ; and when most intent in contemplation , and concenter'd in its self , becomes as it were all Mind , so that the operations of it as sensitive are suspended , feels the purest delights far above the perception of the lower faculties . Now from whence is the distemper of the Senses in their exercise , but from matter , as well that of the Object as the Organ ? And from whence the not suffering of the Mind , but from the impressing the forms of Objects , separated from all matter , and consequently in an immaterial faculty ? for there is of necessity a convenience and proportion , as between a Being and the manner of its operations , so between that , and the subject wherein it works . This strongly argues the Soul to be immaterial , in that 't is impassible from matter , even when it is most conversant in it . For it refines it from corporeal accidents , to a kind of spirituality proportioned to its nature . And from hence proceeds the unbounded capacity of the Soul in its conceptions , partly because the forms of things inconsistent in their natures , are so purified by the Mind , as they have an objective existence without enmity or contrariety ; partly because in the workings of the Mind , one act does not require a different manner from another , but the same reaches to all that is intelligible in the same order . 6. The Senses are subject to languishing and decay , and begin to die before Death . But the Soul many times in the weakness of Age is most lively and vigorously productive . The intellectual Off-spring carries no marks of the decays of the Body . In the approaches of Death , when the corporeal faculties are relaxt and very faintly perform their functions , the workings of the Soul are often rais'd above the usual pitch of its activity . And this is a pregnant probability that 't is of a spiritual Nature , and that when the Body , which is here its Prison rather than Mansion , falls to the Earth , 't is not opprest by its ruines , but set free and injoys the truest liberty . This made Heraclitus say that the Soul goes out of the Body as Lightning from a Cloud , because it 's never more clear in its conceptions than when freed from matter . And what Lucretius excellently expresses in his Verses , is true in another sense than he intended ; Cedit item retro de Terra , quod fuit ante , In Terram ; sed quod missum est ex Aetheris oris , Id rursus Coeli fulgentia Templa receptant . What sprung from Earth falls to its native place : What Heav'n inspir'd releast from the weak tye Of flesh , ascends above the shining Sky . Before I proceed , I will briefly consider the Objections of some who secretly favour the part of impiety . 1. 'T is objected , That the Soul in its intellectual operations depends on the Phantasms , and those are drawn from the representations of things conveyed through the senses . But it will appear this does not enervate the force of the Arguments for its spiritual nature . For this dependence is only objective , not instrumental of the Souls perception . The first images of things are introduc'd by the mediation of the senses , and by their presence ( for nothing else is requisit ) the mind is excited , and draws a Picture resembling , or if it please not resembling them , and so operates alone , and compleats its own work . Of this we have a clear experiment in the conceptions which the mind forms of things so different from the first notices of them by the Senses . The first apprehensions of the Deity are from the visible effects of his Power , but the Idea in which the understanding contemplates him , is fram'd by removing all imperfections that are in the Creatures , and consequently that he is not corporeal . For whatsoever is so , is liable to corruption , that is absolutely repugnant to the perfection of his nature . Now the common Sense and Fancy , only powerful to work in Matter ; cannot truely express an immaterial Being . Indeed as Painters by their Colours represent invisible things , as Darkness , the Winds , the Internal affections of the heart , so that by the representations , the thoughts are awakn'd of such objects ; so the fancy may with the like Art shadow forth Spiritual Beings by the most resembling forms taken from sensible things . Thus it imagins the Angels under the likeness of young Men with Wings , to express their vigor and velocity . But the Mind by its internal light conceives them in another manner , by a Spiritual form , that exceeds the utmost efficacy of the corporeal Organs , so that 't is evident the Soul as intellectual in its singular and most proper operations , is not assisted by the ministry of the Senses . 2. 'T is objected that the Soul in its superiour operations depends on the convenient temper of the Body . The thoughts are clear and orderly when the Brain is compos'd . On the contrary when the predominancy of any humour distempers it , the Mind feels its infirmities . And from hence it seems to be of a corporeal nature , depending on the Body in its being , as in its working . But this , if duly consider'd , will raise no just prejudice against its Spiritual Immortal Nature . For , 1. The sympathy of things is no convincing Argument that they are of the same Nature . There may be so strict a union of Beings of different natures , that they must necessarily be subject to impressions from one another . Can any Reasons demonstrate that a Spiritual substance endowed with the powers of understanding and will , cannot be united in a vital composition to a Body , as the Vegetative Soul is in Plants , and the Sensitive in Beasts ? There is no implicite repugnance in this that proves it impossible . Now if such a complex Being were in Nature , how would that spiritual Soul act in that Body , that in its first union with it ( excepting some universal Principles ) is a rasa tabula , as a white Paper , without the notices of things written in it ? Certainly in no other imaginable manner than as Man's Soul does now . Indeed if Man as compounded of Soul and Body , were a sensitive Animal , and only rational as partaking of the Universal Intellect , bent to individuals for a time , and retiring at Death to its first Being , as Averroes fancied ▪ there would be no cause of such a Sympathy : but the Soul as intellectual , is an informing , not assisting form . And it is an evident proof of the Wisdom and Goodness of the Creator , by this strict and sensible union , to make the Soul vigilant and active to provide for the convenience and comfort of the Body in the present state , and that notwithstanding such a discord in Nature , there should be such a concord in inclinations . 2. Though the mental operations of the Soul are hindred by the ill habit of the Body , yet the mind suffers no hurt , but still retains its intellectual power without impairing . A skilful Musitian does not lose his Art that plays on an harp when the strings are false , though the Musick is not so harmonious as when 't is justly tuned . The visive faculty is not weakned , when the Air by a collection of gross vapours is so thick , that the eye cannot distinctly perceive distant objects . When by the heats of Wine or a Disease the Spirits are inflam'd , and made fierce and unruly , and the Images in the Fancy are put into confusion , the mind cannot regularly govern and use them : When the fumes are evaporated , the Brain is restor'd to its temper and fitness for intellectual operations , but the mind is not cur'd , that was not hurt by those Distempers . Briefly , the Deniers of the Souls Immortality , resemble in their arguings some who oppos'd the Divinity of our Saviour . For as Apollinaris and Eunomius from Christ's sleeping so profoundly in a storm , instead of concluding that he was a real Man , falsly inferr'd that he was not God : Because sleep is not the satisfaction of a Divine appetite , the Deity is incapable of it . But they consider'd not his more than humane Power in rebuking the Winds and the Sea with that Empire , that was felt and obeyed by those insensible creatures : so those whose interest inclines them to believe that Man is entirely mortal , alledg that he acts as a sensitive Creature , for he is so , but consider not that he has also more noble faculties , to understand objects purely spiritual , and God himself the most perfect in that order , which no material principle , though of the most subtile and finest contexture , can reach unto . Besides , the more 't is disengaged from Matter , and retir'd from the senses , the more capable it is to perform its most exalted operations , and consequently by an absolute separation 't is so far from perishing , that it ascends to its ‖ perfection . For the manner how it acts in the separate state 't is to no purpose to search , being most secret , and 't will be to no purpose to find , as being of no influence to excite us to the constant and diligent performance of our duty . 'T is therefore a fruitless curiosity to inquire after it . But to imagine that because the Soul in the present state cannot understand clearly without the convenient disposition of the Body , therefore it cannot act at all without it , is as absur'd as to fancy because a man confin'd to a Chamber cannot see the objects without but through the Windows , therefore he cannot see at all , but through such a Medium , and that when he is out of the Chamber , he has totally lost his sight . CHAP. IX . The acts of the Will consider'd . It s choice of things distastful to Sense , and sometimes destructive to the Body , argue it to be a spiritual principle . The difference between Man and Brutes amplified . The Spiritual operations of the Soul may be perform'd by it self in a separate state . This is a strong proof God will continue it . The Platonick argumeut that man unites the two orders of Natures intelligent and sensible , Immortal and perishing . 2. THe acts of the Will that imperial faculty , prove it to be of a higher order of substance than the sensitive Soul. The Brutes are acted by pure necessity ; their powers are moved and determined by the external application of objects . 'T is visible that all kinds of sensitive Creatures in all times , are carried in the same manner by the potent sway of Nature towards things sutable to their corporeal faculties . But the rational Will is a principle of free election , that controuls the lower appetite , by restraining from the most pleasant and powerful allurements , and choosing sometimes the most distastful things to sense . Now from whence arises this contention ? If the rational Will be not of a higher nature than the sensual appetite , why does it not consent with its inclinations ? How comes the Soul to mortifie the most vehement desires of the body , a part so near in Nature , so dear by Affection , and so apt to resent an injury ? And since 't is most evident that sensitive Creatures always with the utmost of their force defend their Beings , from whence is it that the rational Soul in some cases against the strongest recoile and reluctance of Nature , exposes the body to Death ? If it depended on the body for subsistence it would use all means to preserve it . Upon the sight of contrary motions in an engine we conclude they are caused by diverse springs , and can such opposite desires in Man proceed from the same principle ? If the rational Soul be not of a sublimer order than the sensitive , it follows that Men are Beasts , and Beasts are Men. Now 't is as impossible to be what they are not , as not to be what they are . But do the Beasts reverence a Divine Power , and at stated times perform acts of solemn Worship ? Is Conscience the immediate rule of their Actions ? will Lectures of temperance , chastity , justice arrest them in the eager pursute of sensual satisfactions ? Do they feel remorse in doing ill , and pleasure in doing well ? Do they exercise the Mind in the search of Truth ? have they desires of a sublime intellectual good that the low sensual part cannot partake of ? have they a capacity of such an immense Blessedness , that no finite Object in its qualities and duration can satisfy ? Ask the Beasts , and they will tell you . Their actions declare the contrary . But the humane Soul has awful apprehensions of the Deity , distinguishes of things by their agreement or disconformity to his Laws : It s best and quickest Pleasures , and most piercing wounding Troubles are from Moral Causes . What colour , what taste has Vertue ? yet the purified Soul is inflam'd by the views of its most amiable thô not sensible beauty , and delighted in its sweetness . How often is it so ravish'd in contemplation of God , the great Object of the rational Powers , as to lose the desire and memory of all carnal things ? What stronger Argument and clearer Proof can there be of its affinity with ‖ God , than that Divine things are most sutable to it ? for if the rational Soul were of the same order with the sensitive , as it could not possibly conceive any being more excellent than what is corporeal , so it could only relish gross things wherein Sense is conversant . The Sum of what has been discourst of , is this , that by considering the different operations of Man and of Brutes , we may clearly discern the different powers of acting , wherewith the rational Soul is endowed in the one , and the sensitive in the other . The Soul in Beasts performs no operations independent on the Body that serves it either as an instrument , or matter of their production : such are the use of the Senses , Nutrition , Generation , all the internal work , and the preparing the Phantasms , without which they would be far less serviceable to Man. 'T is not strange therefore that it perishes with the Body , there being no reason for its duration in a separate state , since 't is fit only to act by the ministry of the Body . But the Soul of Man , besides the operations that proceed from it as the form of the body it animates , such are all common to man with Plants and Animals , understands , discourses , reflects on it self , that are acts proper to its nature , and included in its true conception , whereby 't is distinguished from that of Brutes . Indeed the exercise of sensitive operations depends so absolutely on its union with the body , that they cannot be perform'd , nor conceived as possible without its presence , and the use of corporeal organs . But the more excellent operations that proceed from the higher faculties , wherewith 't is indowed not as the form of a material Being , but as a spiritual substance , such as subsist for ever without any communion with Bodies , so entirely belong to it by the condition of Nature , that for their production 't is sufficient of it self . The Understanding and Will are Angelical Powers , and to know and will , and to be variously moved with pleasure or greif according to the qualities of objects sutable or disagreeing , are proper to those Natures that have no alliance with Bodies . It follows therefore the Soul , in its separate state , may contemplate , and delightfully injoy intellectual objects , or torment it self with reflection on things contrary to its will : Nay , it understands more clearly , and is affected more strongly than before . For these operations during its conjunction are not common to the Body , but produc'd by it in the quality of a mind , and are then most vigorous and expedite , most noble and worthy of it , when the Soul withdraws from all sensible things into it self , and is most rais'd above the manner of working that is proper and proportion'd to the body . And from hence 't is reasonable to conclude that it survives the Body , not losing with it the most noble faculty , the mind , that is peculiar to it , nor the necessary instrument of using it . For as the universal Providence of God supports the lower rank of Creatures in their natural Life , so long as their faculties are qualified for actions proper to that life , we may strongly argue that his conservative Influence will not be withdrawn from the humane Soul that is apt and capable in its own nature to exist , and act in a separate state . In short , the understanding and elective powers declare its descent from the ‖ Father of Spirits , whose image is ingraven in its nature , not as in brittle glass , but an incorruptible Diamond . I shall add to the natural arguments an observation of the Platonists , that of all other Philosophers approach nearest the truth in their discourses of God and the Soul , of the Majesty of the one and the excellence of the other . They observe that the unity of the World is so closely combin'd in all its parts , the several beings that compose it , that between the superiour and inferiour species there are middle Natures , wherein they meet , that no vacuum may interpose in the series of things . This is evident by considering that between inanimate bodies and living , insensible and sensible , there are some beings that partake of the extremes , and link them together , that the order of things not being interrupted , the mind by continual easie degrees may ascend from the lowest to the highest in perfection . And from this just and harmonious proportion that is proper to essences , the intelligible beauty and musick of the World arises , that is so pleasing to the considering mind . Now what band is there to joyn the two ranks of Beings , intelligent and sensible , but Man , that partakes of Sense , common with the Beasts , and Understanding to the Angels . For this reason they give him the mysterious name of Horizon , the ending and union of the two Hemispheres , the superiour and inferiour , the two orders of Natures , immortal , and that shall perish . CHAP. X. The moral Arguments for the Souls Immortality . The restless desire of the Soul to an intellectual eternal happiness , argues it survives the Body . The lower order of Creatures obtain their perfection here . It reflects upon Nature , if the more noble fails of its end . That wicked Men would choose annihilation , is no proof against Mans natural desires of Immortality . The necessity of a future state of recompences for moral actions , proves the Soul to be immortal . The wisdom of God , as Governor of the World , requires there be Rewards and Punishments annext to his Laws . Eternal Rewards are only powerful to make men obedient to them in this corrupt state . Humane Laws are no sufficient security of Vertue , and restraint from Vice. 2. I Will now consider the moral Inducements to confirm our belief that God will preserve the Soul in its being and activity hereafter . And of this we have sufficient evidence by internal light , the natural notions of the Deity , and by many visible testimonies in his Government of the World. 1. The restless desire of the Soul to an intellectual and eternal Felicity not attainable here , is a strong argument that 't is reserv'd to a future state . The Understanding is inclin'd to the knowledge of Truth , the Will to the fruition of Goodness ; and in what degrees soever we discover the one , and enjoy the other in our present condition , we are not content . As one that is burnt up with such a Thirst that onely an Ocean can quench , and has but a little stream to refresh him . God is the only satisfying Object of the rational faculties , and here our conceptions of him are so imperfect , that we approach nearer the Truth by denying what is inconsistent with his Nature , than in affirming the proper Perfections of it . And the communications of his Love to us inflames the Soul with new desires of fuller enjoyment . This desire of Happiness is essential to Man , as Man. Now 't is universally acknowledged that Nature is not a vain Principle , it produces no superfluous inclinations in any sort of Creatures , much less in Man , and in that which is most proper to him , and in order to the raising him to his Perfection . The natural motion of a Stone has a center where to rest ; Plants arrive to their full growth and beauty ; the Beasts have present satisfaction , and are happy Animals . But Man , in whom the two lower lives and the Intellectual are united , is here only in his way to happiness , his best endeavours are but imperfect essays towards it . Now if the Soul does not survive the Body , and in a separate state obtain its desires , it will reflect upon Nature for imprudence or malignity , in dealing worse with the most noble order of visible Beings . The Beasts excel Man in the quickness and vivacity of the powers of Sense , being their perfection , and in him subordinate faculties , and are more capable of pleasure from sensible things ; and Reason , his eminent Prerogative , makes him more liable to misery . For Man ardently aspiring to a Spiritual Happiness , that here he cannot enjoy , much less hereafter if the Soul perish , is under a remediless infelicity . His Mind is deceived and stain'd with Errors , his Will tormented with fruitless longings after an impossible Object . But if we unveil the face of Nature , God appears ( who is the Author of our being , and of this desire so proper to it ) and we cannot suspect , without the highest Impiety , that he would make all Men in vain , and deceive them by a false appearance . But he gives us in it a faithful presage of things future , and indiscernable to sense , to be injoyed in immortality . This Argument will be the more forcible , if we consider that holy Souls , who excel in Knowledge and Vertue do most inflamedly long for the enjoyment of this pure felicity . And is it possible that the Creatour should not only endow Man with rational powers , but with vertues that exalt and inlarge their capacity to render him more miserable ? to imagine that he cannot , or will not fully and eternally satisfie them is equally injurious to his perfections . It therefore necessarily follows that the Soul lives after Death , and fully enjoys the happiness it earnestly desir'd whiles in the darkness of this earthly Taber●●cle Add further , that Man alone of all Creatures in the lower World understands and desires Immortality . The conception of it is peculiar to his Mind , and the desire of it as intrinsick to his Nature as the desire of Blessedness . For that Blessedness that ends , is no perfect Blessedness , nor that which every one desires . Man alone feels and knows that his Nature is capable of excellent perfections and joys . Now if he shall cease to be for ever , why is this knowledge and desire but to render him more unhappy , by grief for the present shortness of life , and by despair of a future Immortality ? In this respect also the condition of the Beasts would be better than of Men. For though they are for ever deprived of Life , yet they are uncapable of regret , because they cannot by reflection know that they possess it , and are without the least imagination or desire of immortality . They are alive to the present , but dead to the future . By a favourable ignorance they pass into a state of not being , with as much indifference , as from watching to sleep , or from labour to repose . But to Man that understands and values Life and Immortality , how dark and hideous are the thoughts of annihilation ? let him enjoy all possible delights to sense , or desireable to the powers of the Soul , How will the sweetness of all be lost in the bitterness of that thought that he shall be deprived of them for ever ? How frightful is the continual apprehension of an everlasting period to his being , and all enjoyments sutable to it ? After that a prospect of Eternity has been shown to him , how tormenting is the thought that he must die as the stupid Ox , or the vilest Vermine of the Earth , and with him the fallacious instinct of Nature that inclin'd him to the most durable happiness ? If it were thus , O living Image of the Immortal God , thy condition is very miserable ! What the Romans wisht in great anguish for the loss of Augustus , that he had not been born , or had not died , is more reasonable in this case : it were better that the desire of eternal Life had not been born in Man , or that it should be fulfilled . If it be objected that many Men are not only without fear of annihilation , but desire it , therefore Immortality is not such a priviledg that thereasonable Creature , naturally aspires to . I answer ; the inference is very preposterous , for the reason of their choice is , because they are attentive to an object infinitely more ‖ sad and afflictive , that is , a state of everlasting torments , which the guilty conscience presages to be the just recompence of their crimes . So that enclosed between two evils , an eternal state of not Being , and an Eternity of misery , 't is reasonable to venture on the least , to escape the greater . But supposing any hopes of future happiness , they would desire immortality as an excellent benefit . As one that has lost the pleasure and taste of Life , by consuming sickness , and sharp pains , or some other great calamities , may be willing to die , but suppossing a freedom from those evils , the desire of Life as the most precious and dear enjoyment would strongly return . And that the desire of Immortality is natural , I shall add one most visible testimony . For whereas the lower sort of Creatures that finally perish in Death are without the least knowledg of a future estate , and are therefore careless of leaving a memorial after them : on the contrary , Men are solicitous to secure their names from oblivion , as conscious of their souls surviving in another World. This ardent passion not directed by higher Principles , excites them to use all means , to obtain a kind of immortality from Mortals . They reward Historians , Poets , Oratours to celebrate their actions . They erect Monuments of durable Brass and Marble to represent the Effigies of their faces : They endeavour by triumphal Arches , Pyramids , and other works of Magnificence , to eternize their Fame , to live in the eyes , and mouths , and memories of the living in all succeding times . These indeed are vain shadows , yet argue the desire of immortality to be natural . As 't is evident there is a natural affection in Parents to preserve their Children , because when they are depriv'd of their living presence , they dearly value and preserve their dead Pictures , though but a poor consolation . 2. The necessity of a future state wherein a just retribution shall be made of rewards and punishments to Men according to their actions in this life , includes the Souls Immortality . For the proof of this I shall lay down such things as certainly establish it . 1. The first Argument is drawn from the Wisdom of God in governing the reasonable World. In the quality of Creator , he has a supream title to Man , and consequently is his rightful Governor , and Man his natural subject . Now Man being endowed with free faculties , the powers of knowing and choosing , is under a Law clearly imprest on his Nature by the Author of it , that strictly forbids moral evil , and commands moral good . And to enforce the Authority of this Law , the Wisdom of the Lawgiver , and the temper of the Subject requires , that willing obedience should be attended with certain rewards , and voluntary disobedience with unavoidable punishments . For Man being so fram'd as to fore-see the consequences of his actions , the inward springs of hope and fear , work and govern him accordingly . And these necessary effects of Vertue and Vice must be so great , as may rationally induce Man to reverence and observe the Law of his Maker , in the presence of the strongest Temptation to the contrary . Now if we consider Man in this corrupt state , how averse from good , and inclin'd to evil , how weak his directive faculty , how disordered and turbulent his Passions , how many Pleasures are pressing on the senses , to precipitate his slippery disposition into a compliance , it is very evident , that besides the rules of Morality , eternal Reasons are necessary to preserve in him a dutiful respect to God. Take away the hopes and fears of things hereafter , what Antidote is of force against the poison of inherent Lusts ? what can disarm the World of its Allurements ? how can Man void of Innocence , and full of Impurity , resist the delights of Sin , when the inclinations from within , are as strong as temptations from without ? how greedily will he pursue the advantages of this mortal condition , and strive to gratifie all the sensual appitites ? The Romans when the fear of ‖ Carthage , that aspired to a superiority in Empire , was removed , presently degenerated from Military Valor and Civil Vertues , into Softness and Luxury . So if Man were absolv'd from the fear of Judgment to come , no restraint would be strong enough to bridle the impetuous resolutions of his depraved will. If there were no evil of punishment after Death , there is no evil of Sin but will be continued in , till Death . And Man , that by nature is incomparably above , by Vice would be incomparably beneath the Beasts : insomuch as joyning to their natural brutishness , the craft and malice of wit , he would become more monstrously ( that is , designedly and freely ) brutish . Now is it conceivable that God , to keep his subjects in order , should be constrained to allure them with a beautiful deceit , the promise of a Heaven that has no reality , or to urge them by the feigned terrors of a Hell , that is no where ? This is inconsistent with his Wisdom , and many other Attributes . If it be objected , That humane Laws are a sufficient security of Vertue , and curb from Vice. I answer , This is apparently false : For , 1. Soveraign Princes are exempted from temporal penalties , yet their faults are of the greatest malignity by the contagion of their examples , and the mischief of their effects . Their Actions are more potent to govern than their Laws . Innumerable perish by the imitation of their Vices . Now to leave the highest rank of Men unaccountable , would cause a great disorder in the conduct of the reasonable Creature , and be a spot in the Divine Providence . 2. Many Sins directly opposit to Reason , and injurious to the Divine Honour , are not within the compass of Civil Laws . Such are some Sins that immediately concern God , the disbelief and undervaluing his Excellencies ; and some that immediately respect a Man's self , as Sloth , Luxury , &c. And all vicious Principles that secretly lodge in the heart , and infect it with deep pollutions , and many sins that break forth , of which the outward acts are not pernicious to the publick . 3. Many eminent vertues are of a private nature , as Humility , Meekness , Patience , a readiness to forgive , Gratitude , for which there are no encouragements by civil Laws : so that they are but a weak instrument to preserve Innocence , and restrain from Evil. CHAP. XI . The Justice of God an infallible Argument of future recompences . The natural notion of God includes Justice in perfection . In this World sometimes Vertue and Vice are equally miserable . Sometimes Vice is prosperous . Sometimes good Men are in the worst condition . The dreadful consequences of denying a future state . Gods absolute Dominion over the reasonable Creature , is regulated by his Wisdom , and limited by his Will. The essential beauty of Holiness , with the pleasure that naturally results from good actions , and the native turpitude of Sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the Good and the Wicked . 2. THe second Argument arises from the Divine Goodness and Justice . God as Universal Sovereign is Supream Judge of the World. For Judicature being an essential part of Royalty , these rights are inseparable . And the natural notion of the Deity includes Justice in that Perfection , as infinitely excells the most just Governors on the Earth . This gives us convincing evidence for recompences hereafter . For there is no way of proof more certain , than by such maximes as are acknowledged by all to be undoubtedly true by their own light . In the motives of intellectual assent , the mind must finally rest on some that are self-evident , without depending as to their clearness on any superiour proof ; and are therefore called first Principles , the fountains of Discourse . Now that God is most righteous and equal in his Judgment , before whose Throne , Man must appear , that he will by no means condemn the Innocent , nor justify the Guilty ; that He is so Pure and Holy that he cannot suffer Sin unrepented of , to go unpunished , is a prime Truth , declared by the voice of Nature . The weakest twylight of Reason discerns the Antipathy of this Connexion , an unjust God indifferent to good or evil . Never any Sect of Idolaters form'd such an unworthy Deity , that was absolutely careless of Vertue and Vice , without distinguishing them in his Affections and Retributions : This were to debase him beneath the most unreasonable men , for there is none of such an impure mind , so perfect a despiser of moral goodness , but has some respect for Vertue , and some abhorrence of Vice in others , especially in their Children . From hence it certainly follows , that as Vertue and the reward , Sin and the punishment are allied in a direct line by a most wise Constitution ; so 't is just that the effects should truly correspond with the quality of mens actions . If they reverence God's Laws , 't is most becoming his Nature and Relation to make them happy : if they abuse their Liberty , and violate his Commands , 't is most righteous that they should feel the effects of their chosen wickedness . Now if we look only to things seen , we do not find such equal distributions as are suitable to the clear Light wherewith God has irradiated the Understanding of Man , concerning his Governing-Justice . 1. Sometimes Vertue and Vice are equally miserable here . In common Calamities is there a difference between the Righteous and the wicked ? is there a peculiar Antidote to secure them from pestilential infection ? or a strong retreat to defend them from the Sword of a conquering enemy ? have they secret provisions in times of Famine ? are not the Wheat and Tares bound in a bundle and cast into the same fire ? 2. Many times the most guilty offenders are not punisht here . They not only escape the justice of Men , by secrecy , by deceit or favour , by resistance or flight , but are under no conspicuous marks of Gods Justice . Nay , by wicked means they are prosperous and happy . 3. The best Men are often in the worst condition , and merely upon the account of their Goodness . They are opprest because they do not make resistance , and loaden with sufferings , because they endure them with patience . They are for Gods sake made the spectacles of extreme misery , whilst the insolent defiers of his Majesty and Laws enjoy all visible felicities . Now in the judgment of Sense , can Holiness be more afflicted if under the displeasure of Heaven , or Wickedness more prosperous , if favour'd by it ? But this is such a monstrous incongruity , that unless we abolish the natural Notions of the Divine excellencies , it cannot in the least degree be admitted . If therefore we confine our thoughts to humane affairs in this life , without taking a prospect into the next World , where a new order of things presents it self , what direful consequences will ensue ? This takes away the Sceptre of Providence from the hands of God , and the reverence of God from the hearts of Men , as if the present state , were a game wherein Chance reigned , and not under the inspection and disposure of a wise , just and powerful Governour . If there be no Life after Death , then Natural Religion in some of its greatest Commands , as to Self-denial , even to the suffering the greatest evils rather than do an unjust unworthy action , and to sacrifice Life it self when the Honour of God and the publick Good require it , is irreconcilable to that natural Desire and Duty , that binds and determines Man to seek his own felicity in conjunction with the Glory of his Maker . But it is impossible that the Divine Law should foil it self , that contrary obligations should be laid on Man by the wise and holy Lawgiver . And what terrible confusion would it be in the minds of the best Men ? What coldness of affection to God as if they were not in the comfortable relation of his Children , but wholly without his care ? What discouragements in his Service ? what dispair in suffering for him ? What danger of their murmuring against Providence , and casting off Religion as a sowre unprofitable severity , and saying , Surely I have cleansed my heart in vain , and washed my hands in innocency ; or exclaming with Brutus in a desperate manner , when he was overcome in battel , and defeated of his design , to recover Rome from Tyranny ; O infoelix Virtus ! itane , cum nihil nisi nomen esses , Ego te , tanquam rem aliquam exercui ? And the enemies to Holiness restrain'd by no respects to a superiour Power , will obey their brutish Lusts as their supream Law ; And if such diseases or troubles happen that the pleasant operations of Life cease , they may release themselves by a voluntary easy Death , and fall into a sleep never to be disturb'd ; so that they would be esteem'd the only happy persons . In short , if we onely regard things as they pass in the sensible World , we shall be in danger of being over-tempted to Atheism , and to rob God of his Glory and Worship , and that Faith , Fear , Love and Obedience that are due to him . Of this I will produce only two Examples . Diagoras saw a Servant of his stealing from him , and upon his denial of the theft , brought him before the Statue of Jupiter thundring , and constrained him to adjure Jupiter for the honour of his Deity , and of Justice and Fidelity , to strike him dead at his feet with Thunder , if he were guilty of the fact , and after three times repeating the dreadful Oath , he went away untouch'd without harm . Upon the sight of this Diagoras cryed out , as in the Poet ; — Audis Jupiter haec , nec labra moves , cum mittere vocem Debueras vel marmoreus , vel ahaeneus ? Dost hear This Jove , not mov'st thy lips , when fit it were ▪ Thy Brass or Marble spoke ? And whereas he should have been convinc'd that a Statue could not be a God , he impiously concluded that God was nothing but a Statue ; and from that time was hardned in irreclamable Atheism . So that other ‖ Atheist reports of some of the Romans , that they successfully deceived by false Oaths , even in their most sacred Temple , in the presence of their supream Deity , the reputed Avenger of Perjury . And because Vengeance did not immediately over take Guilt , he acknowledged no other God but the World , and Nature , unconcern'd in the governing humane affairs . The disbelief of the future state strikes through the vital principles of Religion , that there is a God , the rewarder of Mens good or evil actions . It may be objected , That God's Dominion over the reasonable Creature is absolute : For Man ows to him intirely his Being , and all that his Faculties can produce , so that without reflection on Justice , God may after a course of obedience , annihilate him . To this I answer . The Sovereign Dominion of God in its exercise towards Men is regulated by his Wisdom , and limited by his Will , that is Holy , Just , and Good. Hence though the Creature can challenge nothing from God as due to its service , yet there is a Justice of condecence that arises from the excellencies of his own Nature , and is perfectly consistent with the liberty of his Essence , to bestow the eminent Effects of his Favours on his faithful Servants . His Holiness inclines him to love the image of it in the Creature , and his Goodness to reward it . His Government is paternal , and sweetned by descending Love in many Favours and Rewards to his obedient Children . There is a resemblance of our duty to God , and his rewards to us in the order of Nature among Men. Parents may require of their Children entire obedience , as being the second Causes of their natural Life . And Children may expect from their Parents what is requisite for their welfare . Now God , who is the Father of Men , will be true to his own Rules , and deal with them accordingly , but in a manner worthy of his infinite Greatness . There is not the least obligation on him , but his unchangeable Perfections are the strongest Assurances , that none of his shall obey him to their final prejudice . 'T is a direct contrariety to his Nature , that Men for Conscience of their Duty should part with temporal Happiness in hopes of eternal , and lose both . 2. It may be objected , That such is the essential beauty of Holiness that it should ravish our Affections without Ornament or Dowry , that 't is its own Reward , and produces such a sweet Agreement in the Rational Faculties , as fully compensates the loss of all lower delights , and sweetens the troubles that befal a vertuous man in the sincere practice of it . And on the contrary , that such is the native foul deformity of Sin , as renders it most odious for it self , that 't is its own punishment , being attended with inward disquiets and perplexities , much exceeding all its seeming pleasures . Therefore we cannot certainly infer there will be future recompences . But this receives a clearer Answer . 1. 'T is true , that Holiness is most amiable in it self , and in true comparison infinitely excells all the allurements of Sin. 2. 'T is true , that as natural actions that are necessary to preserve the Species , or the Individuals , are mixt with sensible pleasures , as an attractive to the performance of them ; so there is joyn'd to actions of Vertue that are more excellent , a present complacency of a superiour Order to all carnal pleasures . But 't is a frigid conceit that this is the entire reward . For , first , besides the inward satisfaction that naturally results from the practice of Vertue , there is an excellent Good , that is properly the reward of the supream Governor of the World. We have an Example of this in humane Justice , which is an image of the divine . For those who have been eminently serviceable to the State , besides the joyful sense arising from the performance of Heroick Actions for the Good of their Country , are rewarded by the Prince with great Honours and Benefits . 2. This inward Joy is not here felt by all Holy Persons . In this militant state , after vigorous resistance of carnal Lusts , they may change their Enemies , and be assaulted with violent Fears , and instead of a sweet calm and serenity fall into darkness and confusion . The Soul and Body in the present conjunction mutually sympathize . As two things that are unisons , if one be touch't and moves , the other untouch't , yet moves , and trembles . The ‖ cause is from the Vibrations the sound makes in the Air , and impresses on solid Bodies , moving them according to the harmonious proportion between them . Thus the Soul and the Body are two strings temper'd to such a correspondence , that if one be moved , the other resents by an impression from it . If the Body be Sanguin , or Cholerick , or Melancholy , the Soul by a strange consent feels the motion of the humors , and is altered with their alterations . Now some of excellent vertue are opprest with Melancholy . Others are under strong pains that disturb the free operations of the mind , that it cannot without Supernatural strengih delightfully contemplate what is a just matter of content . The Stoical Doctrine , that a wise Man rejoyces as well in torments , as in the midst of ‖ pleasures , that 't is not in the power of any external evil to draw a sigh or tear from him , that he is sufficient in himself for happiness , is a Philosophical Romance of that severe sect , an excess unpracticable , without Cordials of a higher nature than are compounded by the faint thoughts of having done what is agreable to Reason . All their Maxims are weak supports of such triumphant Language . 'T is true in a Body disorder'd and broken with Diseases and Pains , the mind may be erect and compos'd , but 't is by vertue of Divine Comforts from the present sense of Gods favour , and the joyful hopes of eternal felicity in his presence hereafter . 3. Those who suffer the loss of all that is precious and dear in the World , and with a chearful confidence submit to death , that , singly consider'd , is very terrible to nature , but attended with torments is doubly terrible , and all to advance the Glory of God , cannot enjoy the satisfaction of mind that proceeds from the review of worthy actions , if their being is determined with their life . Now that love to God exprest in the hardest and noblest service should finally destroy a Man , is not conceivable . To render this Argument more sensible , let us consider the vast multitude of the Martyrs in the first times of Christianity , more easie to be admir'd than numbred . It would be a History , to describe the instruments of their cruel sufferings , invented by the fierce wit of their persecutors , the various torturs to destroy Life with a slow death , such as were never before inflicted on the guiltiest Malefactours . All which they willingly endured , with an invariable serenity of countenance , the sign and effect of their inward peace , Nay with triumphant expressions of Joy. Now to what original shall we attribute this fortitude of Spirit ? were such numbers of all conditions , ages , sects , induc'd by rash counsel , by frenzy of passion , by a desire of vain-glory , or any like cause , to part with all that is precious and amiable in the World , for Swords , and Fire , and Crosses , and Wheels , and Racks , to torment and destroy their Bodies ? No humane Reasons , neither the Vertue nor Vice of Nature , Generosity nor Obstinacy could possibly give such strength under such Torments . This was so evident , that many Heathen Spectators were convinc'd of the Divine Power miraculously supporting them , and became Proselytes of Christianity , and with admirable chearfulness offered themselves to the same punishments . Now this is an extrinsick testimony incomparably more weighty than from a bare affirmation in words , or a meer consent of judgment , that there is an unseen state , infinitely better , and more durable than what is present , the hopes of which made them esteem the parting with all sensible things , measur'd by time , not to have the shadow of a loss . And this was not a meer naked view of a future blessedness but joyned with an impression of that sweetness and strength , that consolation and force of Spirit , that it was manifest , Heaven descended to them , before they ascended to Heaven . From hence they were fearless of those who could only kill the Body , but not touch the Soul. As the breaking a Christal in pieces cannot injure the light that penetrated and filled it , but releases it from that confinement . So the most violent Death was in their esteem not hurtful to the Soul , but the means to give it entrance into a happy immortality . Now is it in any degree credible that when no other principle was sufficient to produce such courage in thousands , so tender and fearful by nature , that the Divine hand did not support them , invisible in operation , but most clearly discovered in the effects ? And can it be imagined that God , would encourage them to lose the most valuable of all natural things , life it self , and to their great cost of pains and misery , if there were not an estate wherein he would reward their heroick love of himself , with a good that unspeakably transcends what ever is desirable here below ? 2. Though Vice in respect of its turpitude , be the truest dishonour of Man , and be attended with regret as contrary to his Reason , yet there is a further punishment naturally due to it . Malefactors besides the infamy that cleaves to their crimes , and the secret twinges of Conscience , feel the rigour of civil Justice . And if no Physical evil be inflicted as the just consequent of Vice , the viciously inclin'd would despise the moral evil , that is essential to it , as an imaginary punishment . And when the remembrance of Sin disturbs their rest , they would presently by pleasant diversions , call off their thoughts from sad objects . 2. Supposing no other punishment but what is the immediate effect of Sin , the most vicious and guilty would many times suffer the least punishment . For the secret Worm of Conscience is most sensible , when vice is first springing up , and has tender roots . But when vicious habits are confirm'd , the Conscience is past feeling the first resentments . There are many instances of those who have made the foulest crimes so familiar as to lose the horror that naturally attends them . And many that have been prosperous in their villanys , dye without tormenting reflections on their guilt . So that if there be no further punishments we must deny the Divine Providence , of which Justice is an eminent part . CHAP. XII . Two Arguments more to prove future recompenses . T is not possible for civil Justice to dispence rewards aud punishments according to the good and evil actions of Men. All Nations agree in the acknowledgment of a future state . The innocent Conscience is supported under an unjust Sentence , by looking to the superiour Tribunal . The courage of Socrates in dying , with the cause of it . The guilty Conscience terrifies with the apprehension of judgment to come . Tiberius his complaint to the Senate of his inward tortures . An answer to the objection that we have not sensible evidence of what is enjoyed , and what is sufferd in the next life . Why sin , a transient act , is punished with eternal death . 3. 'T Is not possible for humane Justice to distribute recompence exactly according to the moral qualities of actions , therefore we may rationally infer there will be a future Judgment . This appears by consideriug . 1. That many times those crimes are equally punisht here , that are not of equal guilt : because they proceed from different sources , that lye so low as the strictest inquisition cannot discover . And many specious actions done for corrupt ends , and therefore without moral value , are equally rewarded with those wherein is the deepest tincture of virtue . The accounts of civil Justice are made by the most visible cause , not by the secret and most operative and influential . Therefore a superior Tribunal is necessary , to which not only sensible actions , but their most inward principles are open , that will exactly judge of moral evils according to their aggravations and allays , and of moral good according to the various degrees that are truly rewardable . 2. No temporal benefits are the proper and compleat reward of obedience to God. Not the proper ; for they are common to bad and good : but the reward of Holiness must be peculiar to it , that an eminent distinction be made between the obedient and rebellious to the Divine Laws , otherwise it will not answer the ends of Government . And they are not the compleat rewards of obedience . For God rewards his Servants according to the infinite treasures of his Goodness . The sensible World , a Kingdom so vast , so rich , so delightful , is enjoyed by his enemies . We may therefore certainly infer he has reserved for his faithful Servants a more excellent felicity , as becomes his glorious goodness . 3. The extreamest temporal evils that can be inflicted here , are not correspondent to the guilt of Sin. Men can only torment and kill the Body , the instrument and less guilty part , but cannot immediately touch the Soul , the principal cause , by whose influence humane actions are vicious , and justly punishable . From hence it follows , that supposing the Wicked should feel the utmost severity of Civil Laws , yet there remains in another World a dreadful arrear of misery to be endured as their just and full recompence . 4. In testimony of this Truth , that the Souls of Men are immortal to Rewards and Punishments , not only the wisest Men , but all Nations have subscrib'd . The darkest Pagans have acknowledged a Deity and a Providence , and consequently a future Judgment . Indeed this spark was almost drown'd in an Abyss of Fables : for in explicating the process and Recompences of the last Judgment they mixt many absurd fictions with truth : but in different manners they acknowledged the same thing , that there remains another life , and two contrary states according to our actions here . Of this we have a perfect conviction from the immortal hopes in good Men , and the endless fears in the wicked . The directive understanding that tells Man his duty , has a reflexive power , and approves or condemns with respect to the Supreme Court , where it shall give a full testimony . Hence it is that Conscience so far as innocent , makes an Apology against unjust Charges , and sustains a Man under the most cruel Sentence , being perswaded of a superiour Tribunal that will rectify the errors of Man's Judgement : But when guilty , terrifies the Offender with the flashes of Judgment to come , though he may escape present sufferings . Of this double power of Conscience I shall add some lively Examples . Plato represents his admirable Socrates after an unjust Condemnation to Death , in the Prison at Athens encompast with a noble circle of Philosophers discoursing of the Souls Immortality , and that having finisht his Arguments for it , he drank the Cup of Poison with ‖ an undisturbed Courage , as one that did not lose but exchange this short and wretched life for a blessed and eternal . For thus he argued , That there are two ways of departing Souls leading to two contrary states , of felicity and of misery . Those who had defiled themselves with sensual Vices , and given full scope to boundless lusts in their private conversation , or who by frauds and violence had been injurious to the Common-wealth , are drag'd to a place of torment , and for ever excluded from the joyful presence of the blessed Society above . But those who had preserv'd themselves upright and chaste , and at the greatest distance possible from the contagion of the flesh , and had during their union with humane bodies imitated the Divine Life , by an easie and open way returned to God from whom they came . And this was not the sense only of the more vertuous Heathens , but even some of those who had done greatest force to the humane Nature , yet could not so darken their Minds , and corrupt their Wills , but there remain'd in them stinging apprehensions of punishment hereafter . Histories inform us of many Tyrants that encompast with the strongest Guards have been afrighted with the alarms of an accusing Conscience , and seized on by inward terrors , the forerunners of Hell , and in the midst of their luxurious stupifying pleasures have been haunted with an evil Spirit , that all the Musick in the World could not charm . The persons executed by their commands were always in their view , shewing their wounds , reproaching their cruelty , and citing them before the High and Everlasting Judg the righteous Avenger of innocent Blood. How fain would they have kill'd them once more , and deprived them of that life they had in their memories ? but that was beyond their power . Of this we have an eminent instance in ‖ Tiberius , who in a Letter to the Senate open'd the inward wounds of his Breast , with such words of despair , as might have moved pity in those who were under the continual fear of his Tyranny . No punishment is so cruel as when the Offender , and Executioner are the same Person . Now that such Peace and Joy are the effects of conscious integrity , that such disquiets and fears arise from guilt , is a convincing Argument that the Divine Providence is concern'd in the Good and Evil done here ; and consequently that the comforts of Holy Souls are the first fruits of eternal Happiness , and the terrors of the Wicked , are the gradual beginnings of sorrows that shall never end . Before I finish this Discourse it will be requisit to answer two Objections that Infidels are ready to make . 1. They argue against the reality of future recompences ; That they are invisible , & we have no testimony frō others who know the truth of them by experience . As Alexanders Souldiers after his victories in the East , refused to venture over the Ocean with him for the conquest of other Kingdoms beyond it , alledging , facile ista finguntur quia Oceanus navigari non potest . The Seas were so vast and dangerous that no ship could pass through them . Who ever returned that was there ? who has given Testimony from his own sight of such rich and pleasant Countries ? Nothing can be more easily feigned that it is , than that of which there can be no proof that it is not . And such is the Language of Infidelity : Of all that undertook that endless Voyage to another World , who ever came back through the immense ocean of the Air to bring us news of such a happy Paradise as to make us despise this World ? do they drink the Waters of forgetfulness , so as to lose the memory of the Earth and its Inhabitants ? If there were a place of endless Torments , of the millions of Souls that every day depart from hence , would none return to give advice to his dear friends to prevent their misery ? Or when they have taken that last step , is the precipice so steep that they cannot ascend hither ? Or does the Soul lose its wings that it cannot take so high a flight ? These are idle fancies . And from hence they conclude , that none ever return , because they never come there , but finally perish in the dissolution of the Body , and are lost in the Abyss of nothing : when they cease to live with us , they are dead to themselves . And consequently they judg it a foolish bargain to part with what is present and certain for an uncertain futurity . Thus they make use of Reason for this end , to perswade themselves that men are of the same nature with the Beasts , without Reason . To this I answer . First , though the evidence of the future state be not equal to that of sense as to clearness , yet 't is so convincing , even by natural light , that upon far less Men form their Judgments , and conduct their weightiest affairs in the World. To recapitulate briefly what has been amplified before ; Is there not a God the Maker of the World ? is there no Counsel of Providence to govern it ? no Law of Righteousness for the distinction of Rewards ? Are there not moral Good and Evil ? Are Reason , Vertue , Grace , names without truth , like Chimaeras of no real kind , the fancies of Nature deceived and deceiving it self ? Are they only wise among Men , the only happy discoverers of that which is proper , and best , and the All of Man , who most degenerate to brutishness ? shall we judg of the truth of Nature in any kind of beings , by the Monsters in it ? What generation of Animals has any show of veneration of a Deity , or a value for Justice , either peace or remorse of Conscience , or a natural desire of an intellectual happiness in life , and an eternal after death ? Is there not even in the present state some experimental sense , some impressions in the hearts of Men of the Powers of the World to come ? These things are discernable to all unprejudiced minds . And can it be pretended that there is not a sufficient conviction that Men and Beasts do not equally perish ? 2. There is a vail drawn over the Eternal World for most wise Reasons . If the Glory of Heaven were clear to Sense , if the mouth of the bottomless-Pit were open before Mens eyes , there would be no place for Faith , and Obedience would not be the effect of choice but necessity , and consequently there would be no visible descrimination made between the Holy and the Wicked . The violent inclinations to sin would be stopt as to the act , without an inward real change of the Heart . If the Blasphemer or false Swearer were presently struck dumb , if the Drunkard should never recover his understanding , if the unclean wretch should immediatly be consumed by a hidden Fire , or his sinning flesh putrifie and rot away ; if for every vice of the mind , some disease that resembles it in the Body were speedily inflicted as a just punishment , the World indeed would not be so full of all kinds of wickedness , so contagious and of such incureable malignity . But though in appearance it would be less vicious , yet in truth and reality not more vertuous , For such a kind of goodness , or rather not guiltiness of the outward sinful act , would proceed not from a Divine Principle , a free Spirit of love to God and Holiness , but from a low affection , mere servile fear of Vengeance . And love to Sin is consistent with such an abstinence from it . As a Merchant that in a Tempest is forc'd to cast his Goods into the Sea , not because he hates them , for he throws his Heart after , but to escape drowning . Now that the real difference between the Godly and the Impious , the Just and Unjust , the sober and intemperate may appear , God affords to men such evidence of future things that may satisfie an impartial considering person , and be a sure defence against temptations that infect and inchant the careless mind , and pervert the will to make a foolish choice of things next the senses for happiness . Yet this evidence is not so clear , but a corrupt heart may by a secret , but effectual influence , darken the understanding , and make it averse from the belief of unseen things , and strongly turn it from serious pondering those terrible truths that controul the carnal desires . 3. How preposterous is this inference ? Departed Souls never return , therefore they have no existence , therefore we are but a breath of wind that only so long remains in being , as it blows , a shadow that is onely whiles it appears ; let our hours then that are but few , be fill'd with pleasures ; let us enjoy the present , regardless of hereafter , that does not expect us . Philosophy worthy of Brutes ! But prudence will conclude if the condition of Souls that go hence be immutable , and in that place where they arrive , they must be for ever , it should be our cheifest care to direct them well : if upon our entrance into the next World Eternity shuts the door upon us , and the happiness and misery of it is not measur'd by time , but the one excludes all fear , the other all hope of Change , 't is necessary to govern all our actions with a final respect to that state . This is to discourse as a Man according to the Principles of right Reason . 2. If it be objected that it seems hard that a transient sin should be punish't with Eternal Torments : a clear and just answer may be given . This conceit in Men proceeds from a superficial deceitful view of sin in the disguises of a temptation , as it flatters the senses , without a sincere distinct reflection on its essential malignity . From hence they judge of their sins , as light spots , inevitable accidents , lapses that cannot be prevented by humane frailty , errors excusable by common practice . Thus the subtilty of Satan joyned with the folly of Men represents great sins as small , and small as none at all , to undervalue and extenuate some , and to give full license and warrant to others . And thus deceived , they are ready to think it disagreeing to the Divine Goodness to punish sin so severely as 't is threatned . But did they with intent and feeling thoughts look through the pleasing surface into the intrinsick evil of Sin , as it is rebellion against God , and the progeny of a will corrupted by its own perversness and pernitious habits , they would be convinc'd , that God acts in a manner worthy of his Nature , in the ordaining and inflicting eternal punishment on impenitent sinners . And 't is observable that most dangerous effects follow by separating these two in the minds of Men. For if they consider eternal death without respect to the merit of Sin , they easily conceive of God as incompassionate , an enemy to his Creature , that is pleased with its misery . And such fearful conceits , such black melancholy vapours congeal the heart and stupefy its active powers , and cause a desperate neglect of our duties , as if God would not accept our sincere endeavours to please him . But if on the other side , they regard their Sins abstracted from the dreadful punishment that ensues , they form the notion of a Deity soft and careless , little moved with their faults , easie and indulgent to pardon them . Thus the sensual presumer becomes secure , and incorrigible in his wickedness . But we must consider these two Objects as most strictly joyn'd ; the Judgment of God with respect to Sin that alwayes precedes it , and Sin with respect to the punishment that follows it , in the infallible order of Divine Justice . And thus we shall conceive of God becoming his perfections : that he is gratious and merciful , and loves the work of his hands ; but that he is Holy and Just , and hates Sin infinitely more than Men love it . These are the two principal ideas we should form of God , with respect to his moral Government , and are mainly influential on his Subject . For the correspondent affections in us to those Attributes , are a reverent love of his Goodness , and a tender apprehension of his displeasure , the powerful motives to induce us to the practice of Holiness , and avert us from sin . Now that the Divine Law is not hard in its Sanction , forbidding Sin upon the pain of Eternal Death , will appear by a due representation of the essential evil of Sin. This is discovered by considering , 1. The Glorious Object against whom it is committed . 'T is a Rule universally acknowledged , that from the quality of the person offended , the Measure and Weight is taken of the offence . Now as the Nature and Perfections of God , so his Dignity and Majesty is Infinite , and from hence the transcendent guilt of Sin arises . The formalis ratio of Sin is disobedience to the Divine Law , and the least breach of it , even a vain thought , an idle word , an unprofitable action , is in its proper nature a rebellious contempt of the Authority of the Wise and Holy Law-giver . Now that a poor Worm should dare to rebel against the Lord of Heaven and Earth , and if it were possible dethrone him , what understanding can conceive the vastness of its guilt ? No finite sufferings in what degrees so ever are equal reparation for the offence . After the revolution of millions of years in a state of misery the sinner cannot plead for a release ; because he has not made full payment for his fault , the rights of Justice are not satisfied . If it be objected , that this will infer an equality between all Sins . I answ . Though there is a great disparity in Sins with respect to their immediate Causes , Circumstances , complicated Nature and Quality , by which some have a more odious turpitude adhering to them , yet they all agree in the general nature of Sin , relating to the Law of God , and consequently in their order to Eternal Death . The least disobedience has as truly the formality of Sin , as what is so in the Supreme degree . This may be illustrated by a comparison . As the Parts of the World compared with one another , are of different elevation and greatness ; the Earth and Water are in the lowest place , and but as a point to the Celestial Orbs , that are above the highest regions of the Air ; yet if we compare them with that infinite space that is without the circumference of the Heavens , they are equally distant from the utmost extent of it , and equally disproportioned to its immensity . For greater or less , higher or lower , are no approaches to what is Infiniter . Thus there are several degrees of malignity in sins , compar'd one with another , but as they are injurious to the infinite and incomprehensible Majesty of God , there is the same kind of malignity , and so far an equality between them . Rebellion in the least instance , is as the sin of Witchcraft , and stubbornness in the smallest matters is as Idolatry ; that is , the least Sin is as truly repugnant to the Divine Law , as those that in the highest manner are opposit to the Truth and Glory of the Deity . And from hence their proportion to punishment is not distinguish'd by temporal and eternal , but by stronger or remisser degrees of Torment , by suffering the Rods or Scorpions of Justice in that endless duration . 'T is a vain excuse to say that God can receive no hurt by Sin , as will appear in a case of infinitely a lower nature . The counterfeiting of the Broad-Seal does no hurt to the Person of the King , but 't is injurious to his Honour and Government , and the Offender incurs the guilt of High-Treason , and is punish'd accordingly . 2. Consider Man's relation to God as the Creator and Preserver , who gives him life and innumerable benefits , who conferrs on him the most shining marks of his favour , and this unspeakably inhances the guilt of Sin against God , by adding Ingratitude to Rebellion , the abuse of his Goodness to the ignominious affront of his Majesty . The degrees of Guilt arise in proportion to our Duty and Obligations . For Man then to turn Enemy against his Father and Sovereign , to deprave and pervert his Gifts , to deface his Image , to obscure his Glory , justly provokes his extream Anger . If in the Judgement of Mankind some heinous Offenders , as Parricides , the Assassinates of Kings , the Betrayers of their Countrey , contract so great a guilt as exceeds the most exquisite Torments that the Criminal can endure , and no less than Death , that for ever deprives of all that is valuable and pleasant in this natural life , is an equal punishment to it ; What temporal Sufferings can expiate sin against God ? For besides the transcendent excellence of his Nature , infinitely rais'd above all other beings , there are united in him in an incomparable degree , all the Rights that are inherent in our Parents , Princes , or Country , for benefits received from them . And may he not then justly deprive ungracious Rebels for ever of the comforts of his reviving Presence ? 3. The necessity of Eternal Recompences to excite a constant fear in Men of offending God , makes the Justice of them visible . For ( as it has been proved before ) whiles they are cloathed with flesh and blood , the disposition inclining from within , and the temptation urging from without , if the punishment of sin were not far more terrible , than the pleasures of it are alluring , there would be no effectual restraint upon the riots of the carnal appetite . Now if civil Justice , for the preservation of society , wisely decrees such penalties for offences as are requisite to maintain the honour of Laws that are founded in equity , either by preventing , or by repairing the the injury done to them ; Is it not most righteous that the Supreme Lord of the World should secure obedience to his most holy Laws , by annexing such penalties as are necessary to induce a reverence of them in his Subjects , and to execute the sentence in full severity upon presumptuous Transgressors ? without this the Divine Government would be dissolved . 4. Eternal Life , and Eternal Death are set before Men , to encourage them to obedience and deter them from Sin , so that none dies but for wilful impenitence . And can there be the least aspersion of unjust rigour cast on God's proceedings in Judgment ? If it be said , 't is so contrary to the most inviolable inclinations of Nature , that no Man can choose his own destruction : to that a full answer may be given . 'T is true Man cannot devest Reason and Sense so as to choose directly and intentionally Eternal Misery , but vertually and by consequence he does . For the deliberate choice of Sin as pleasant or profitable , though damnable in the issue , is by just interpretation a choosing of the punishment that attends it . And to make it clear , that sinners are in love with perishing , let us consider , 1. The inestimable reward of Obedience they refuse . 'T is a felicity worth as much as the enjoyment of God himself , and as durable as Eternity . Now what is put in the Ballance against Heaven ? Only this World that passes away , with the lusts thereof . And it argues a violent propension in the will to carnal things , when the little fleeting pleasures of Sense ( how empty , how vanishing ! ) outweigh in the competition the substantial everlasting Blessedness of the Spirit . And what a vile contempt is it of the Perfections of God , that such base things , such trifling Temptations should be chosen before him ? Were it not visibly true , Reason would deny the possibility of it . 'T is as if the Wife of a Prince should prefer in her affections before him a diseased deformed Slave . Or , as if one should choose the food of Beasts , Hay , Acorns or Carrion , before the provisions of a Royal Table . This is no Hyperbole , no Exaggregation , but the reality , infinitely exceeds all Figures . And is it not perfectly reasonable that sinners should inherit their own option ? 2. This rejecting of Eternal Life by sinners , is peremptory against the best and often renewed means to induce them to accept of it . They are allured by the sweetest Mercies , urged by the strongest terrours , to forsake their beloved lusts and be happy . And till the riches of goodness and forbearance are dispised , they are not past hopes . For though the sentence of the Law be decisive upon the first act of sin , yet 't is not irrevocable but upon impenitence in it . But when sin has such an absolute Empire in the Will , that no obligations , no invitations can prevail with it , 't is manifest , that obstinacy is an ingredient in the refusal of Heaven . And is it not most just that an obstinate aversation from God should be punish'd with an everlasting exclusion from his Glory ? This will clearly vindicate Divine Justice , and render sinners excuseless in the day of accounts . God will overcome when he judges , and every mouth be stopt . This will be a fiery addition to their misery , and feed the never dying Worm . For by reflecting upon what they have irrecoverably lost , and what they must for ever suffer , and that by their own wretched choice , the awakened Conscience turns the most cruel fiend against it self . In Hell there is weeping and gnashing of Teeth . Extreme Misery and extreme Fury , Despair and Rage , are the true Characters of Damnation . CHAP. XIII . What influence the Doctrine of the future state should have upon our practice . It must regulate our esteem of present things . And reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better World. The chiefest care is due to the immortal part . The just value of Time and how it should be improved . 'T is the best Wisdom to govern our whole course of life here , with regard to Eternity that expects us . I Will now briefly shew what influence this principle of Natural Religion should have on our practice . T is not a matter of pure speculation , but infinitely concerns all . For whatever inequality there is between Men with respect to temporal Accidents in the present state , yet there is no difference with regard to things future . Their Souls are equally immortal , and capable of the same blessedness , and liable to the same misery . It is most necessary therefore to reflect upon what so nearly touches us . If the eternal state hereafter were not an infallible Truth , but only a probable opinion , and the Arguments for and against it were so equal , that the Understanding remained in suspence , yet the importance is so vast , either to enjoy for ever the clear vision of God , or to be cast into an everlasting Hell , that Prudence requires all possible diligence in what-ever is necessary to obtain the one , and escape the other . But this Doctrine is not meerly within the terms of Probability , but is clear , by irrefutable evidence . And if those prophane Miscreants who endeavour by frigid Railleries to expose the serious care of Salvation to scorn , and by trifling Arguments would fain weaken their assent to this great Truth , had not lost the humane property of blushing , they would be covered with Confusion , whilst they contradict not only what the wisest and best Men have unanswerably proved , but what their very opposition confirms . For the doubting of the Soul's Immortality , is a strong Argument that 't is immortal . Because , only a spiritual being , and therefore not liable to dissolution and death , is capable of reflecting whether it shall continue for ever . It does not require subtilty of wit , or strength of Reason to draw out the proper uses of this Doctrine , as Gold from the Mines by digging into the bowels of the Earth ; but the Consequences are clear and sensible to all that will duly consider things . If in the next World there are good things and evil things , great , as the possessing or losing an infinite Felicity , and lasting as Eternity , and distant from us no farther than Death is from Life , that is , then a Candle from being blown out that is exposed to all the winds , 't is absolutely necessary to regulate our selves in the present state by a continual respect to the future . As the Travellers in the Desart of Arabia , ( that is all Sand , movable by every blast , so that no visible path remains to prevent their wandrings ) observe the Stars to direct them in their Journy to the place they intend . Thus we must look not to the things that are seen , but to things that are not seen , eternal above , to conduct us safely thorow this material mutable World to Felicity . More particularly , 1. This should regulate our Judgment of all temporal things . Worldly happiness is but a Picture , that seen by Sence , the false light of the present time , has an alluring appearance , but if look'd on by Faith the true light of Eternity , it is discovered to be a disfigur'd and unamiable confusion of spots . This unbinds the Charm , and discovers the vanity and illusion of what ever is admirable in the eyes of flesh . Can any carry the least mark of Honour , one farthing of their Treasures , any shadow of their Beauty , one drop of their Pleasure with them to another World ? As in the Night all Colours are the same , the Crimson cannot be distinguish'd from Black , nor Purple from Green : when the light is withdrawn that gave them life , they cease to be visible , and are buried in the same indifferent obscurity . So in the state after Death , the most remarkable differences of this World are no more . And is that worthy of our esteem that attends us for a little time , and leaves us for ever ? Can that be our happiness that when we die and cease to be mortal , ceases to be ours ? If Man did only live to die , and there were an absolute end of him , present things were more valuable in the quality of an earthly Felicity , as being his All ; but if he dies to live in another World , and all that in the language of the Earth ( full of Improprieties and moral Soloecisms ) we call ours , must be left at the gates of Death , the entrance of Eternity , they cannot be the materials of our happiness . Seneca , contemplating the beauty and greatness of those Orbs of Light above , cast down his Eyes to find out the Earth hardly visible at that distance , and breaks forth in a Philosophical disdain , Is it this to which the great designes and vast desires of Men are confin'd ? Is it for this there is such disturbance of Nations , Wars and shedding of Blood ? O folly , O fury of deceived Men ! to imagine great Kingdoms in the compass of an Atome , to raise Armies to divide a point of Earth with their Swords ! 'T is just as if the Ants should conceive a Field to be several Kingdoms , and fiercely contend to inlarge their borders , and celebrate a Triumph in gaining a foot of earth , as a new Province to their Empire . And from hence he excites Men to ascend in their thoughts , and take an intellectual possession of the material Heavens , as most worthy of their minds . But the Soul that raised by Faith looks beyond the Starry Heavens , how much more justly is it fill'd with noble wonder at the Divine and truly great things , in the Spiritual World , and looks down on the lower Scene of things , and all that has the name of felicity here , as sordid and vile ? The foresight that within a little while this World shall be dissolv'd , and time shall be no more , makes it not seem to be in the Eyes of a Believer that great thing , as 't is represented to the rest of Men. He looks upon those who shine in Pomp and flow in Pleasure , and think themselves happy , to be as a Beggar in a Dream , that thinks himself rich in treasures : for present things are only colour'd with the appearence of felicity , and are as vanishing as the fictions of fancy . While carnal Men will believe nothing but what they see , feel and enjoy by their Senses , and embrace meer shadows as solid felicity , he considers them with compassion . For 't is with them , as with one that in the rage of a Fever , laughs , sings , triumphs . Tell him that he is not himself , he thinks you are mad for saying so . Tell him when his fiery spirits shall be wasted , and that heat of Blood that makes him so lively and strong , shall decline and cool , he will be in extreme danger of Death ; he replies he was never in better health . But who envies him that happiness which he seems to enjoy ? none but one that is a mad-man like him . Nay , a Father , a Brother , a Friend look on him with a mourning Eye and Heart : For he is only happy in his own conceit , and that conceit proceeds from his distraction . Thus the power of Truth is victorious in sober men , & does not suffer them to be cheated with the false shew of good that respects the Body . No credit is given to the appearance of Sense , when Reason discerns the Deception , and judges otherwise . And thus the clear infallible light of Faith directs the Judgment of things present with respect to the eternal Interest of the Soul. This makes a Believer prefer severe Wisdom before the sweetest Follies , unpleasing Truth before all the dear Deceits of sensual Persons . In short , Faith removes the thick Curtain of sensible things , that intercepted the Eye of the Mind , and its first Effect is to shew the incomparable disproportion between what is present and what is future : and this is as great as between the living of a few years , and an incorruptible state ; between the wretched enjoyment of things that cannot satisfy the Senses , and the enjoyment of a universal Good that can fill all the desires of the Soul ; as between a inch of Time and entire Eternity ; between Nothing mask'd with a false appearance , and infinite Felicity . 2. The consideration of the Souls immortality should reconcile our affection to all things that may befal us here , so far as they are preparatory for our wel-being in the future state . The original Principle from whence are derived all Rules for practice , and of main influence upon our Comforts is , that Man is created for a supernatural happiness hereafter , and that present things are to be chosen or refused with respect to our obtaining of it . For the means , what-ever they are in their absolute nature , yet consider'd as such in order to an end , are qualified and become either good or evil , as conducive to it , or unprofitable , and prejudicial . A Way that is thorny or dirty , or steep or stony , is good if it leads me to my Country where I can only live happily . On the contrary , a plain flowry carpet Way is bad , that leads me from it . Now since the present life conveys us to another , Poverty or Riches , Sickness or Health , splendor of Name or Obscurity , an high or a low Condition , become good or evil to us , and accordingly are eligible , as they prepare us for our last and blessed End , or divert us from it . If the clearness of this principle be obscur'd , we shall stumble every step , and wander from the way of life . But duly considered , it makes us judg of things as they are , not as they appear . This unravels the doubts of the intangled Mind , corrects the mistakes of the erring Eye , levels the greatest Difficulties , clears all the Objections against Providence , and makes an afflicted state not only tolerable , but so far amiable as it promotes our supream Happiness . Let us consider the two Worlds , the visible wherein we are , and the invisible to which we are going , and impartially compare what is proper to the one and the other . The present and the future , the sensible and divine , the apparent and real , the transitory and perpetual happiness . And what reference these two Worlds have to Man , the one serves him only as a Passage , the other is his ever blessed Country . Therefore what-ever the present state has of sweet or bitter , whatever is desir'd or fear'd , as it passes with Time , should little move us . Who is there , unless disorder'd in his Mind , that when the Sun is present in its full lustre before his eyes , rejoyces to have , or is sorry that he has not a Candle , that he may see more clearly ? And this Life to Eternity is not so much as a spark of Light to the Sun , and accordingly the Prosperity or Adversity of it should not transport us to an excess of Joy or Sorrow , but with an equal temper of Mind , and calm Affections , we should receive the dispensations of Providence . 3. How just is it that the Soul should have the preeminence in all respects above the Body . The one is the fading off-spring of the Earth , the other of an heavenly extraction , and incorruptible nature . When ‖ Pherecides the Assyrian first taught among the Grecians the doctrine of the Souls Immortality , his discourse so prevail'd on Pythagoras of Samos , that it chang'd him from an Athleta into a Philosopher . He that before wholly attended upon his Body to make it excel in strength or agility , that he might contend victoriously in the Olympick Games , then made it his business to improve and advance his Soul in Knowledg and Vertue . And if the glimmering appearances of this great Truth were so powerful upon him , how much more should the clear and certain discoveries of it be operative to make us chiefly regard the interest of our immortal part . The state of Nature requires , that Reason should have the supremacy in Man , and Sense should obey ; but if the lower part tyrannises over the superiour , and that which was so offensive to Solomon , to see Servants on horseback , and Princes walking on foot , be verified in a more ignoble sense , 't is the greatest degeneracy and vilification of the humane nature . Now the predominant Object discovers what is the ruling faculty . If sensual things have the superior esteem and love , Sense reigns . And what a contumely is it to Man , when the Understanding , that was made to contemplate Objects of a spiritual sublime nature , is principally exercised for the acquiring of earthly things , and the Affections that are capable of enjoying heavenly delights , run with a full stream in the channels of Concupiscence . As if the reasonable Soul were not for higher ends than to be the slave of the Body , to be imployed to digest the confused Chaos of Meats and Drinks wherewith 't is fill'd , to give it a quicker perception of its pleasures , & keep it from corruption for a time . If sensual Wretches could obtain what the unclean Spirits desir'd of our Saviour , when dispossest of the man in the Gospel , they would request in their last hour when they are ready to be cast out of the Body , permission to enter into the Swine , and wallow in mire and filthiness . This is an indignity equally dishonourable and pernicious . As 't was said of Caligula , Nec Servum meliorem , nec deteriorem Dominum , while a Subject none more obedient , but when advanc'd to the Throne , he became the Reproach of the Empire , and Plague of the World : So while the Body obeys the sanctity and sovereignty of the Mind , 't is an useful Instrument , but if it usurp the Government , the Spirit is deprest in the most ignominious Captivity , and Man becomes like the Beasts that perish . Briefly , the common fountains of Temptation are Pleasure and Pain that affect the outward senses , and ' til the Soul has an establish'd dominion over the Body , 't is continually expos'd to ruin by fleshly lusts that war against it . The proper business of Man is to purifie his Spirit from all Pollutions , to adorn it with all Graces in order to its everlasting Communion with the Father of Spirits . And though in this state of union with flesh , he cannot be always contemplative , nor exercised in the highest and noblest work , but must relax his intense thoughts by refreshing intermissions , yet all that is allowed the Body , must be only to make it more ready & disposed for the service of the Mind . But alas ! the Soul that should be incomparably dearest to us , in respect of its preciousness and danger , is neglected as the only despicable or safe thing belonging to us . Of the twenty four hours in the day how much is wasted on the Body , how little is given to the Soul ? as if all the time were lost that is spent on it , when 't is truly gain'd . What an unequal division is this ? Can there be imagin'd a more hurtful and monstrous profuseness , and covetousness in the same persons ? If the Body be shaken with Diseases , what are they not willing to do , or patiently to suffer , to recover lost Health ? Long and rigorous Diets to overcome some obstinate Humours , Potions distasteful to the Palat and painful to the Stomack , Sweatings , Bleeding , the Knife , and the Fire , to cut off the gangreen'd part , and sear the vessels , and many more sharp Remedies 't is counted prudence to suffer , to preserve the life of the Body . And can that be preserved always ? No. All this is done not to escape , but to delay Death for a time . If we are so sollicitous that the mortal Body may dye a little later , shall we not be more diligent and careful that the immortal Soul may not die for ever ? 4. This should make us set a just value upon time , and consecrate it to those things that are preparatory for the future state of blessedness . Indeed the present Life , though spun out to the utmost date , how short and vain is it ? But as 't is the price of Eternity , and our wel-being hereafter depends upon it , 't is above all esteem precious . When * Popilius , by order of the Roman Senate , required Antiochus to withdraw his Army from the King of Egypt , and he desired time to deliberate upon it , the Roman drew a Circle with his Wand about him , and said , In hoc stans delibera , give a present Answer before you move out . Thus Eternity , whose proper Emblem is a Circle , a Figure without end , presents to us Life and Death , that after a short time expects all men , and here we must make our choice . And shall a mortal coldness possess us in an affair of such importance ? We cannot so fast repair the ruines of the Body , but that every day Death makes nearer approaches , and takes away some spoils that cannot be recovered , and will shortly force the Soul to leave its habitation ; and shall we not secure a retreat for it in the Sanctuary of Life and Immortality ? Can any make a Covenant with Death ? Is it to be overcome by the strength of the young , or appeased by the tears and supplications of the old ? 'T is equally invincible and inexorable . The greenest Age is ripe for dying ; the Fruit that does not fall , is pluck'd and gathered . Every one is under the same sentence , and so far equally disposed to dye . None can assure himself the continuance of a day , and shall we be desperately careless of our main Concernment ? shall we waste this unvaluable Treasure in idleness , or actions worse than idleness ? shall we spend it to purchase transient vanities ? The gaining the whole World is not worth the expence of this light of Life . 'T was given us for more excellent ends , to work out our own Salvation , to secure our everlasting Interest . How should we redeem every hour , and live for Heaven ? This is our chief and indispensible affair , and the neglect of it for a day , is of infinite hazard . Our season is short , our omission irreparable . If we could clip the wings of Time , and stop its flight , there might be some pretence for delay ; but the Sun drives on apace , we cannot bid it stand still one hour . ‖ Our diligence in improving Time should be equal to its swift motion : We should speedily draw from it what 's necessary , as from a rapid Torrent that will quickly be dryed up . 'T was a wise Answer to one that ask'd why the * Lacedemonians were so slow in passing Capital Judgments ; why so many Examinations taken , so many Defences permitted to the Accused ; and after Conviction & Sentence , such a space of time before Execution . The reason of it is , because an errour in that case is incorrigible . They might kill the Living , but could not revive the Dead . Now , since after Death is inflicted on the guilty Soul 't is lost for ever , how should it stop Men in the voluntary and precipitate Condemnation of themselves , by the wilful rejecting of the Grace , that is offered to them upon their present acceptance ? To draw to an end ; it follows from what has been discours'd , that 't is the most necessary and highest point of Wisdom , to conduct our Lives with a respect to the Tribunal above , that will pass a righteous and unchangeable Sentence upon Men , for all the good and evil done here . The Consequence is so manifest and palpable that nothing but perfect Madness can deny . If there be a spark of Reason , a grain of Faith , the Mind must assent to it . For if Prudence consist in the choice and use of means to procure the Good we want , and in preventing the Evil we justly fear , certainly according as the Good is more noble and difficult , or the Evil more dangerous and destructive , the more eminent is the Wisdom in obtaining our end . Now what is the chief Good to which all our desires should turn , and our endeavours aspire ? What are Crowns , Scepters , Robes of State , splendor of Jewels , Treasures , or whatever the Earth has in any kind or degrees of good ? They are only the little entertainments of the Body , the viler part of Man : But the perfect and perpetual Fruition of God , is the Blessedness of the Soul , and infinitely excels the other . And proportionably 't is not the loss of temporal things that is the greatest Evil , but the losing Heaven and the immortal Soul is above all degrees of valuation . Now 't is strange to amazement , that those who profess to believe these things should live in a constant opposition to their belief . How vigorously do they prosecute their secular designs ? they build Estates , and make Provisions tanquam semper victuri , as if they were ‖ eternal Inhabitants here . But how remiss and cold are they in order to Heaven ? and to escape the Wrath to come . Libertines are uniform and regular according to their Principles ; they are Infidels , and live as Infidels : there 's no contradiction between their thoughts and actions . The remembrance of Death rather inflames than checks their Appetites to sinful pleasures ; as the sprinkling Water does not quench the Fire , but makes it more fierce . They know they shall continue here but a short time , and resolve to make the best of it for carnal purposes . But infinite numbers of those who in title are Citizens of another World , and declare their belief of a future state , yet are as careless to prepare for it , as if the great Judgment , and the dreadful Eternity that follows , were Romantick Fables . They are Believers in their minds , and Infidels in their lives . From whence comes this monstrous Composition of two Extreams , so contrary and difficult to be united , as the Sun and Darkness , or Fire and Water in their actual forms ? For Men to believe there is a Heaven , and to be in love with the Earth ; to believe an everlasting Hell shall be the reward of Sin , and yet to go on in Sin ? O the sottish Folly of Men ! What enticing Sorcery perverts them ? 'T is because , that temporal things are sensible and present , and eternal things are spiritual and future . But how graceless and irrational is this ? Has not the Soul perceptive faculties as well as the Body ? are not its objects transcendently more excellent ? Is not its union with them more intimate and ravishing ? Must the sensual Appetites be heard before Reason , and the Soul be unnaturally set below the respects of the Body ? If the most splendid temptations of the flesh are but dross to the happiness of the Spirit , is it not true Wisdom to distinguish and despise them in the comparison ? For this end God has plac'd us in the World , that with equal Judgement we may ballance things , and preferring the great and solid Good before a vain appearance , our choice may be unconstrain'd , and his mercy take its rise to reward us . And how foolish is it to neglect eternal things because they are future ? Is it not a common complaint that Life is short , that it flies away in a breath ? and if Death be so near , can Eternity be so distant ? Besides , do Men want an understanding to foresee things to come ? In their Projects for this World , how quick-sighted and provident are they , to discover all probable inconveniencies afar off , and lay the Scene to avoid them ? And is Reason only useful in the affairs of the Body , and must Sense , that cannot see an hands-breadth beyond the present , be the guide of the Soul ? Well , though the most powerful Reasons , the most ardent Exhortations , and stinging Reprehensions cannot prevail with the Sons of the Earth now to be apprehensive of the Evils that threaten them , but they live in a blind manner regardless of the Soul , yet in a little while Extremities will compel them to open their eyes . When they are departing hence , with one foot upon the brink of Time , and the other lift up to enter Eternity , how will they be astonish'd to see the distance between this World and the next , which seem'd to them so wide , to be but one step ? The present Life , that in their imaginations would never end , and the future that would never begin , ( so intent were they for the provisions of the one , and neglectful of the other ) behold the one is gone , and the other come . Time is at their back with all its vanities , and Eternity before their faces with its great realities . How are their thoughts and discourses changed in that terrible hour , that will decide their states for ever ? they did foolishly for themselves , but then speak wisely for the instruction of others . How piercing and quick are their apprehensions then of Heaven and Hell , which before were neglected as unworthy of regard , or onely toucht the surface of their Souls ? what amazement , what dejection of Spirit , to find themselves in a sad unpreparedness for their great Account ? the remembrance , that for the poor advantages of time , they forfeited Eternal Glory , and ventur'd on Eternal Misery , cuts more sorely than the pangs of Death . But suppose they harden their hearts to the last minute of life , and are more stupid than the Beasts that tremble upon a precipice , at the sight of extream danger , yet a minute after Death , ( O the heavy change ! ) when they shall feel themselves undone infinitely and irrecoverably , What fierce and violent workings will be in the mind ? what a storm of passions rais'd ? But then Repentance will be with perfect sorrow , without the least profit . There are no returns to the possibility of mercy . I will conclude this Discourse with a passage from the most humble and excellent St. Austin . He bewails , in his Confession , his long bondage under Sin. His carnal lusts , adher'd as closely to him , as the Ivy twines about the Oak , that there can be no separation without eradicating it , and plucking the Bark off the Tree . He felt an inward continual Combat between the Flesh and Spirit . He often shook the Chain wherewith he had voluntarily bound himself , but had not the resolution to break it . And thus for a time his Judgment abhor'd what his Affections were enclin'd to , and he was neither victorious nor vanquish'd . But when God was pleas'd by his omnipotent Grace to set him at liberty , the last and most violent Assault of the Flesh , and that which made his Conversion most difficult was this ; His Youthful Lusts presented themselves to his Imagination , and as that impure Mistress did with chast Joseph , ‖ shook the Garment of his Flesh , and whisper'd , Will you renounce us ? shall there be a divorce between you and your ancient Loves for ever ? shall not this or that desire of the Senses be contented for ever ? And what was that for ever ? it only signified the short remainder of his time after thirty three years , which was then his Age. And this is the most effectual hinderance of the reclaiming of Sinners still . They will not be induc'd to make an irrevokable , unreserv'd dedication of themselves to God , and firmly to resolve never to taste forbidden sweets more , but always abhor the relish of them . But if it be so hard and intolerable always to abstain from unlawful pleasures , and much more to suffer pain in the short space , the moments of this Life , that it seems an Eternity to corrupt Nature , what will it be in the true Eternity to be depriv'd of all Good , and tormented with all Evils , despairing of release , or quenching one spark of that terrible Fire ? O that Men were wise , to consider their latter end , and the consequences of it , their Mortality and Immortality . FINIS . THE CONTENTS OF THE CHAPTERS . Chap. 1. pag. 1. ATheism is fearfull of publick discovery . Three heads of Arguments to prove the Being of a God. 1. The visible frame of the World , and the numerous Natures in it , exactly modelled for the good of the whole , prove it to be the work of a most wise Agent . The World considered in its several parts . The Sun in its scituation , motion , and effects , declare the Providence of the Creator . The diurnal motion of the Sun from East to West is very beneficial to Nature . The Annual course brings admirable advantage to it . The gradual passing of the sensible World , from the excess of Heat to the extremity of Cold , an effect of Providence . The constant Revolutions of the Day and Night , and of the Seasons of the Year , discovers that a wise Cause order them . Chap. 2. pag. 19. The Air a fit medium to convey the Light and Influences of the Heavens of the lower World. 'T is the repository of Vapours that are drawn up by the Sun , and descend in fruitful showers . The Winds of great benefit . The separation of the Sea from the Land the effect of great Wisdom and Power . That the Earth is not an equal Globe , is both pleasant and useful . The League of the Elements considered . Excellent Wisdom visible in Plants and Fruits . The shapes of Animals are answerable to their properties . They regularly act to preserve themselves . The Bees , Swallows , Ants , directed by an excellent mind . Chap. 3. pag. 34. The Body of Man form'd with perfect design for Beauty and Usefulness . A short description of its parts . The fabrick of the Eye and Hand admirably discovers the Wisdom of the Maker . The erect stature of the Body fitted for the rational Soul. Man by speech is fitted for Society . How the Affections are discovered in the Countenance . The distinction of Persons by the face , how necessary . The reasonable Soul the image of a wise and voluntary Agent . Chap. 4. pag. 51. The vanity of Epicurus's Opinion of the Worlds original , discovered , from the visible order in all the parts of it . Chance produces no regular effects . The constant natural course of things in the World , proves that 't is not framed nor conducted by uncertain Chance . The World was not caused by the necessity of Nature . In the search of Causes the mind cannot rest till it comes to the first . Second Causes are sustain'd and directed in all their workings by the first . The Creator , though invisible in his Essence , is visible in his effects . Chap. 5. pag. 71. The beginning of the World proved , from the uninterrupted Tradition of it through all Ages . The Invention of Arts , and bringing them to perfection , an Argument of the Worlds beginning . The weakness of that Fancy , that the World is in a perpetual Circulation from Infancy to Youth , and to full Age , and a decrepit state and back again , so that Arts are lost and recovered in that change . The consent of Nations a clear Argument that there is a God. The impressions of Nature are infallible . That the most Men are practical Atheists ; that some doubt and deny God in words , is of no force to disprove his Existence . There are no absolute Atheists . Nature in extremities has an irresistible force , and compels the most obdurate to acknowledg the Deity . Chap. 6. Page 22. The belief of the Deity no Politick Invention . The asserting that 't is necessary to preserve States in order , is a strong proof of its truth . No History intimates when this belief was introduc'd into the World. The continuance of it , argues that its rise was not from a Civil Decree . Princes themselves are under the fears of the Deity . The multitude of false Gods does not prejudice the natural notion of one true God. Idolatry was not universal . The Worship of the only true God is preserved where Idolatry is abolished . Chap. 7. pag. 105. The duties of understanding Creatures , to the Maker of all things . Admiration of his glorious Perfections visible , in them . This is more particularly the duty of Man , the World being made eminently for him . The Causes why the Creator is not honour'd in his Works , are Mens ignorance and inobservance . Things new rather affect us , than great . An humble fear is a necessary respect from the Creature , to the Divine Majesty and Power . Love and Obedience in the highest degrees are due from men to God , in the quality of Creator . Trust and Reliance on God is our duty and priviledge . Chap. 8. pag. 146. The Immortality of the Soul depends on the conservative influence of God. Natural and Moral Arguments to prove that God will continue it for ever . The Soul is incapable of perishing from any corruptible principles , or separable parts . It s spiritual nature is evident by the acts of its principal faculties . The Understanding conceives spiritual objects ; is not confin'd to singular and present things : Reflects upon it self : Corrects the errors of the sense : Does not suffer from the excellency of the object . Is vigorous in its operations when the Body is decayed , which proves it to be an immaterial faculty . An Answer to Objections against the Souls spiritual nature . That the first notices of things are conveyed through the senses , does not argue it to be a material faculty . That it depends on the temper of the Body in its superior operations , is no prejudice to its spiritual nature . Chap. 9. pag. 170. The Acts of the Will considered . It s choice of things distastful to Sense , and sometimes destructive to the Body , argue it to be a spiritual principle . The difference between Man and Brutes amplified . The spiritual operations of the Soul may be performed by it self in a separate state . This is a strong proof God will continue it . The Platonick Argument that Man unites the two orders of Natures , intelligent and sensible , immortal and perishing . Chap. 10. pag. 181. The moral Arguments for the Souls Immortality . The restless desire of the Soul to an intellectual eternal happiness , argues it survives the Body . The lower order of Creatures obtain their perfection here . It reflects upon Nature , if the more noble fails of its end . That wicked men would choose annihilation , rather than eternal torments , is no proof against Mans natural desire of Immortality . The necessity of a future state of Recompences for moral actions , proves the Soul to be immortal . The Wisdom of God , as Governour of the World , requires there be Rewards and Punishments annext to his Laws . Eternal Rewards are only powerful to make men obedient to them in this corrupt state . Humane Laws are no sufficient security of Vertue , and restraint from Vice. Chap. 11. Page 198. The Justice of God an infallible Argument of future recompences . The natural notion of God includes Justice in Perfection . In this World sometimes Vertue and Vice are equally miserable . Sometimes Vice is prosperous . Sometimes good Men are in the worst condition . The dreadful consequences of denying a future state . Gods absolute Dominion over the Reasonable Creature , is regulated by his Wisdom , and limited by his Will. The essential beauty of Holiness , with the pleasure that naturally results from good actions , and the native turpitude of Sin , with the disturbance of the mind reflecting on it , are not the compleat recompences that attend the Good and the Wicked . Chap. 12. Page 223. Two Arguments more to prove future recompenses . 'T is not possible for civil Justice to despense rewards and punishments according to the good and evil actions of Men. All Nations agree in the acknowledgment of a future state . The innocent Conscience is supported under an unjust Sentence , by looking to the superior Tribunal . The courage of Socrates in dying , with the cause of it . The guilty Conscience terrifies with the apprehension of Judgment to come . Tiberius his complaint to the Senate of his inward tortures . An Answer to the Objection , that we have not sensible evidence of what is enjoyed , and what is suffered in the next life . Why Sin , a transient act , is punished with Eternal Death . Chap. 13. Page 257. What influence the Doctrine of the future state should have upon , our practice . It must regulate our esteem of present things . And reconcile our affections to any condition here , so far as it may be an advantage to prepare us for the better World. The chiefest care is due to the Immortal part . The just value of Time , and how it should be improved . 'T is the best Wisdom to govern our whole course of Life here , with regard to Eternity that expects us . FINIS . There is lately Reprinted a Book , entitled The Harmony of the Divine Attributes , in the Contrivance and Accomplishment of Man's Redemption by the Lord Jesus Christ. Or , Discourses , wherein is shewed , how the Wisdom , Mercy , Justice , Holiness , Power and Truth of God are glorified in that great and blessed Work. By W. Bates , D. D. Printed for Brabazon Aylmer , at the three Pigeons over against the Royal-Exchange in Cornhil Notes, typically marginal, from the original text Notes for div A26782-e150 * Epicuri de Grege Porcum . Hor. Notes for div A26782-e680 Chap. I. * Vitruv. praef . lib. 6. Boet. * Obliquitatem ejus intellexisse , est rerum fores aperuisse . Plin. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Notes for div A26782-e1190 Chap. II. * Ne sylvae quidem honidiorque naturae facies Medicinis caret , sacra il a parente rerum omnium , nusquam non remedia disponente homini , ut Medicina fieret ipsa solitudo . Plin. ‖ Est igitur id quo illa conficiuntur , homine melius . Id autem quid potius dixerimquam Deum ? Tull. de nat . deor . * His muniendo aculeis , telisque armando , remediis , ut tuta & salva sint . Ita hoc quoque quod in iis odimus , hominum causa excogitatum est . Plin. l. 22. ‖ Quid est in his in quo non naturae ratio intelligentis appareat ? Tull. † Quis non stupeat hoc fieri posse sine manibus ? unlla interveniente doctrina hanc artem nasci . * Quid non Divinum habent nisi quod moriuntur ? Quintil. Virgil. Notes for div A26782-e1710 Chap. III. * Platonis Oratione verbum aliquod demas , de elegantia detraxerit , si ex Lysia de sententia . † Arist. Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. de ●ae . form . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. lib. 4. de part Animal . c. 10. ‖ Quid ergo plenius Argumentum & Mundum hominis , & hominem sui , causa Deum fecisse quam quod ex omnibus animantibus solus , ita formatus est , ut oculi ejus ad coelum directi , facies ad Deum spectans sit ? Vt videatur hominem Deus quasi porrecta manu allevatum ex humo ad contemplationem sui excitasse . Lactant. * Inter caetera propter quae mirabile divini artificis ingenium est , hoc quoque existimo , quod in tauta copia rerum , nusquam in idem recidit ; etiam quae similia videntur , cum contuleris diversa sint . Notes for div A26782-e2080 Chap. IV ▪ Cum in rerum natura duo sint quaerenda , unum quae materia sit ex qua quaeque res efficiatur , alterum quae vis sit quae quidque efficiat , de materia disseruerunt Epicuraei vim & causan efficientem reliquerunt . Tul. de fin . lib. 1. ‖ Si sensu carent nec coire tam disposite possint , quia non potest quicquam rationale perficere nisi ratio . Lactant. * Fama est , & habuisse fertur , non arte , sed sponte naturae , ita discurrentibus maculis , ut musis quoque singulis sua redderentur insignia . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. de Opifice hominis . * Vnde scio quia vivis , cujus animam non video ? Vnde scio ? Respondebis , quia loquor , quia ambulo , quia operor . Stulte ex operibus corporis agnoscis viventem , ex operibus creaturae non agnoscis creatorem ? Notes for div A26782-e2530 Chap. V. ‖ Omnes duce natura eo vehimur , ut Deos esse dicamus . Cic. lib. de nat . Deor. Arist. lib. 1. de Coel. Plat. lib. 10. de Leg. Plut. cont . Cole in fine . * Dos animae a primordio . Tertul. Quis quamne est hominumqui non cum istius principii notione diem primae nativitatis intraverit ? cui non sit ingenitum , non impressum , non insitum , esse Regem & Dominum , caeterorumque quaecunque sunt moderatorem ? Arnob. l. 1. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. in Bion * Sext. Empir . l. 1. Notes for div A26782-e2940 CHAP. VI. * Non tam stabilis opinio perm ineret , nec confirmaretur diuturnitate temporis , nec una cum saeculi aetatibus hominumque invererare potuisset . Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. de Mund. Tantum enim sapientiae in aetate jam fracta dedit , ut Severitatem Tribunalis in Theatri favorem verteret . Hier. Epist. ad Nepot . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Max. Tyr. orat . prim . quid sit Deus . Notes for div A26782-e3290 Ch. VII . ‖ Tertullian . * Assiduitate cotidiana , & Consuitudine oculorum assuescunt animi , neque admirantur , neque requirunt rationes earum rerum quas semper vident . Quasi novitas magis quam magnitudo rerum debeat ad exquirendas causas excitate . Cicer. c. 2. de nat . Deor. † Arabia atque India medendo aestimatur , ulterique parvo medicina à rubro ma●i imputatur , cum remedia vera pauperimus quisque caenet , nam si ex horro petatur aut herba , aut frutex quaeratur , nulla artium vilior fiet . Plin. lib. 24. Magni artificis est , clausisse totum in exiguo . Sen●● . Naturae miraculo est tam parvo gigni arbores . Plin. Carnulius me evasit . Suit. ‖ Beneficiis tuis illum cinge , quocunque se convertit , memoriam tui fugiens ibite videat . Senec. A te nova benignitate is honos amicis tuis habitus est , qui totus esset illorum quibus deferebatur , nihilque ad te redundaret nisi dandi voluptas . Plaeat . ‖ Illa quanto gratiora sunt , quantoque in partem interiorem animi descendunt , cum delectat cogitantem magis a quo , quam quid acceperis . Senec. de benefic . lib. 1. ‖ Sicut dedit figuram , cor daret , & spiraculum vitae . Serm. de verb. Dom. ‖ Mazaray ‖ Lucan . Notes for div A26782-e4140 Ch. VIII . ‖ Et quum simplex animi natura esset , neque haberet in se quiequam admixtum dispar sui , atque dissimile , non posse cum dividi . Cic. de Senec. ‖ Celer & Diis cognatus , omni mundo , & omni aevo Par. Sen. * Sic mihi persuasi , sic sentio , quum tanta Celeritas animorum sit , tanta memoria praeteritorum , futurorum providentia , tot scientiae , tot inventa , non posse eam naturam quae res eas continet mortalem esse . Cic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch . in Rom. Basil Seleuc ▪ Orat. 2. ‖ Mihi quidemnunquàm persuaderi potuit animos dum in corporibus essent , mortalibus vivere , quum exissent ex iis emori . Nec vero tum animum esse insipieutem quum ex insipienti corpore evasissit , sed quum omni admistione corporis purus & integer esse caepisset , tum esse sapientem Cic. de Sen. Notes for div A26782-e4750 Ch. IX . ‖ Hoc igitur Argumentum habet Divinitatis suae , quod illum Divina delectant . Senec. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . Notes for div A26782-e4900 Ch. X. Mors iis terribilis , quorum cum vita omnia extinguuntur . Cic. Vtinam aut non natus esses , aut non morereris . ‖ Plerosque conscientia meritorum , nihil esse post mortem , magis optare , quàm credere . Malunt enim extingui , quam ad supplicia reparari . M. Fel. ‖ Remoto Carthaginis metu , sublatâque Imperii aemulâ non tam gradu , sed praecipiti cursu a virtute descitum , ad vitia transversum est . Pat●rc . Notes for div A26782-e5210 Ch. XI . Juvenal . Satyr . 13. ‖ Alii in ipso capitolio fallunt , & fulminantem pejerant Jovem ; & nos scelera juvant . Plin. lib. 2. Tanta vis est convenientiae , ut rem insensualem sponte se movere faciat , quia ejus sociam constat agitatam Cassiodor . ‖ Quare sapiens si in Phalaridis tauro peruratur , exclamabit , dulce est , ad me nihil pertinet . Senec. Notes for div A26782-e5760 Ch. XII . Phaed. ‖ Et quum poene manu sua mortiferum teneret poculum , loquitus est , ut non ad mortem rudi , verum in Coelum videretur ascendere . Ita enim c●ns●bat , itaque disseruit , duas ●ss●vias , duplicesque cursus animorum e corpore excedentium . Nam qui se humanis vitiis contaminassent , & se totos libidinibus dedissent , quibus caecati , vel domesticis vitiis & flagitiis se inquinassent , vel in republica violanda fraudes inexpiabiles concaepissent , iis devium quoddam iter esse seclusum à Concilio Deorum . Qui autem se integros Castosque servassent , quibusque suisset minima cum corporibus contagio , seque ab his semper se●ocassent , essentque in corporibus humanis vitam imitati Deorum , his ad illos à quibus essent profecti facilem reditum patere . Tull. de Socrat. lib. 1. Tusc. quaest . ‖ Tiberium non fortuna , non solitudines protegebant , quin tormenta pectoris suasque poenas ipse fateretur . Tacit. Notes for div A26782-e6370 Ch. XIII . Sursum ingentia spatia in auorum possessionem Animus admittitur . ‖ Quis nunc extremus ideota , vel quae abjecta muliercula non credit animae immortalitatem ? Quod apud Graecos olim primus Pherecides Assyrius cum disputasset , Pythagoram Samium illius disputationis novitate permotum , ex Athleta in Philosophum convertit . Nunc vero quod ait Maro , Amomum Assyrium vulgo nascitur . Aug. Ep. ad Volust . * Liv. ‖ Cum celeritate temporis utendi velocitate certandum : tanquam ex torrente rappido , nec semper casuro cito hauriendum est . Senec. de brevit . vit . * Plut. Apoth . ‖ Omnia tanquam mortales timetis : Omnia tanquam immortales concupiscitis . Sen. de brev . vit . ‖ Succutiebant vestem meam carneam , & murmurabant dimittisne nos ? & à momento isto non erimus tecum ultra in aeternum ? & à momento isto non licebit tibi hoc et illud ultra in aeternum ? 
A53583	----	Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O. Mans mortallitie Overton, Richard, fl. 1646. 1675 Approx. 153 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A53583 Wing O629C Wing O640_CANCELLED ESTC R11918 13015960 ocm 13015960 39354 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53583) Transcribed from: (Early English Books Online ; image set 39354) Images scanned from microfilm: (Early English books, 1641-1700 ; 394:10 or 1767:10) Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O. Mans mortallitie Overton, Richard, fl. 1646. Overton, Robert, ca. 1609-ca. 1668. The second edition / [6], 125, [7] p. [s.n.], Printed at London, : 1675. Written by Richard Overton. Cf. BM. Was formerly ascribed to Robert Overton by Wing. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Annihilationism -- Early works to 1800. Immortality -- Early works to 1800. Soul -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-06 SPi Global Keyed and coded from ProQuest page images 2006-07 John Latta Sampled and proofread 2006-07 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Man wholly Mortal ; OR , A TREATISE WHEREIN 'T is proved , both Theologically and Philosophically , That as whole Man sinned , so whole Man died ; contrary to that common distinction of Soul and Body : And that the present going of the Soul into Heaven or Hell is a meer Fiction : And that at the Resurrection is the beginning of our Immortality ; and then actual Condemnation and Salvation , and not before . With Doubts and Objections answered and resolved , both by Scripture and Reason , discovering the multitude of Blasphemies and Absurdities that arise from the fancy of the Soul. Also , divers other Mysteries ; as of Heaven , Hell , the extent of the Resurrection , the New-Creation , &c. opened , and presented to the Trial of better Judgment . By R. O. The second Edition , by the Author corrected & enlarged . That which befalleth the Sons of Men , befalleth Beasts ; even one thing befalleth them all : as the one dieth , so dieth the other ; yea , they have all one breath : so that Man hath no pre-eminence above a Beast : for all is vanity . Eccl. 3.19 . Printed at London , Anno 1675. To the READER . Judicious Reader , THy serious perusal , but the scorne and devision of the multitude hereof , is my expectation : Startle not thou , be patient , reade , ponder , and Berean , like-try whether these things be so or no : If any thing in it be worth thy owning , take it , it is thine as well as mine , and I have my end , thy benefit : I wish it well to all , but I feare it will be a Parable so most ; however , I have unbosom'd my duty ; freely as I have received , I give it freely to the World ; it is my faith , as I believe , so have I spoken . I expect an Answer ; if it it be such as will not hold tryal , it is likely I shall vindicate my self ; but if by force of Argument it shall convince , I shall be ready and free thankefully to embrace it , and renounce my errour , whether it be in part or in whole , though in the maine I am nothing jealous ; had I therein doubted , my weakeness had not been thus visible to the World. Whereas in several places scattered thorow the Book the use of the word Soul may seem to some , to imply that which I deny ; let such know , it is for Argument sake , not intending in the least any self-distinct being by it . Thus desiring my endeavours may have a faire and equal tryal by Scripture and solid Reason , I commit thee to the blessing of God in the perusal thereof , and rest Thine in the love of the Truth , R. O. Man's Mortality : OR , A Treatise proving MAN ( as he is a Rational creature ) a Compound wholly mortal . CHAP. I. Considerations from Natural Reason , disproving the common opinions of the soul , and proving man wholly mortal . IF we will rationally argue concerning the Soul , it is necessary to define what that is , to which this immortality is ascribed : But since it is defined by some one way , by some another way , I shall produce some Opinions about it ; and then bring the most rationall to tryall , omitting the more frivolous : viz. The Stiocks held it , a certain blast hot and fierie ; or the vitall spirit of the blood : The Creatins , Blood : Gallen , a certain exhalation of the purest blood : Zeno , Cleanthes , Antipater , and Possiodonius , a hot complection , or corporeall quality diffused through the whole body : Democritus , Firc ; and his opinion was , the round atomes being incorporated by aire and fire , do make up the Soul : Pythagoras opinionated it a Number moving of it self : Plato , a substance to be conceived in the mind , that received motion from it-self , according to Number and Harmonie : Aristotle , the first continual motion of a body natural , having in it those instrumental parts , wherein was possibility of life : Dinarchus , an Harmonie of the four elements : Nemesius , divides it into Phantasie , Judgment , Memorie ; Aristotle in his Physicks , into vegetative , sensitive , motive , appetetive , intellective : And Ambrose Parey , p. 895. saith , the soul is the inward Entelechia , or the primative cause of all motions and functions both natural and animal , and the true Form of a man : It seeth , heareth , smelleth , toucheth , tasteth , imagineth , judgeth , &c. And more exactly pag. 83. Lib. 3. Cap. 1. he saith the soule is commonly distinguished into three Faculties : Animal , Vital , Natural : The Animal , into Princial , Sensitive , motive : The Principal , into Imaginative , ( seated in the upper part of the braine ; ) Reasonable ( the middle part of the brain ; ) Memorative , ( Cerebellum , or after-braine . The Sensitive , into Seeing , ( the eyes ; ) Hearing , ( the eares ; ) Smelling , ( the nose ; ) Tasting , ( the tongue , pallet ; ) Touching , ( the body . ) The Motive , into Progressive ( legges ) Apprehensive , ( hands . ) The Vital , into Dilative , or parts for Respiration , ( weazon , lungs : ) Concoctive , or parts for vital motion , ( heart and arteries ) understood by the Pulsificke Facultie . The Natural , into Nutrative , Active , Generative : which three are performed by the helpe of the Attractive , ( the gullet ; ) Retentive , ( lower passage , or the stomack ; ) Concoctive , ( body of the ventricle ; ) Assimulative , ( three small guts ; Expulsive , ( three great guts . ) Augustine and Athanasius say it is a substance created , a spirit intelligent , invisible , immortal , incorporeal , like the angels . And there be several Opinions of it's Body : Lucippus and Hipparchus say , it hath a fierie Body : Critias and Anaxemines , Woolnor and others , an aeriall body : Hesiod , an earthly : Epicurius , fierie and airie : Zenophon , watry and earthly : Drone , a midle betwixt the spirit and the body : Didimus and Origen , a third substance . Divers other conceptions and fancies there be , to uphold this ridiculous invention of the Soule , traducted from the Heathens , who by the Booke of Nature understood an immortality after Death ; but through their ignorance how , or which way , this invention ( reported to be Plato's ) was occasioned , and begot a general beliefe : and so they , and after them the Christians , have thus strained their wi●s to such miserable shifts , to define what it is ; but neither conclude any certainty , or give satisfaction therein . Yet since it is generally concluded to be in man , and of man ; but what , where , or how , no man knowes ; though such several opinions of it be , if but examined : I le pitch upon those which afford most conceptory definition : that is , that of Aristotle , Nemesius , or Ambrose Parey , which make the Soule to be all the internal and external . Faculties of man joyntly considered , or Man Anatomized : and thereto Reply thus . All the Faculties of Man ( severally or together ) are all , and each of them mortal ▪ as well those that are peculiar to man , as those that are common to Beasts : and if all those , with his corpulent matter compleating Man , be proved mortal ; then the invention of the Soule upon that ground vanisheth : which I thus prove . All elementary compositions or Temperatures are mortal , and transitory : But mans Faculties from the least to the greatest are Temperatures : Ergo , mortal . The Minor is thus proved . That which is subject to increase and diminish , is a Temperature . But all mans Faculties , yea those of Reason , Consideration , Science , &c. all that distinguish Man from a Beast , are augmented by Learning , Education , &c. lessened by negligence , idleness , &c. and quite nullified by madness : Ergo. That those Faculties are Temperatures , I further prove , thus . A Temperature is a Qualitie ; and a Quality may be in the Subject , or absent from it , without the destruction of the same subject . But reason , understanding , &c. may be absent from the Body their Subject , and yet the Body living : as , in mad-men , and persons in the Falling-sickness ; and none will deny they are men at that same time : Ergo. Object . Qualities of the Body are subject to sense . But understanding , &c. subject to none : Ergo. Answ . A hot and drie braine is quick-witted , which by moysture and coldness is altered : and so we are disposed according to the present constitution of our Bodyes . If this suffice not , I adde , that an effect is by passion from the cause , as motion cannot be without passion from that which moveth : for take away the cause , and the motion ceaseth : tolle causam , tollitur effectus : Therefore quickness of wit cannot be without passion from heat & driness : for over-power that hot and dry braine with moysture and coldness , as may be with Opium , and the hotness and driness thereof ceaseth , and dulness followeth . Further , even from my Opposites Assertions , I prove this Soule they so talke on , to be elemental , as Woolnor & others , who ascribe unto it an Aeriall Body : For whatsoever is Aeriall is elemental , else could it not be Aeriall : Ergo , this Soule is elemental , and so finite . If this immortal spirit have an Aeriall Body , I wonder what would become of it , if a living man were closed up in a Vessel , which were so solid every where , that the Aire could not possibly evacuate , and there the man die ; either it must perish with the man , or else ▪ remaine there , through which there is no passage for its Aeriall Body : So that he so martyred hath an ilfavored Paradice for his Soul. And further , experience tells us ; If the former Brain-pan be hurt , the Senses are hindered , but the Cogitation remaineth sound . If onely the Middle-pan be harmed , the Cogitation is maimed ; but the Seat of Sense keepes all the five Senses whole : If any hurt befall both to the Former and Middle-pan , both Sense and Cogitation decay If the Hinder-pan be disordered onely , the Memorie alone , and neither Sense nor Cogitation receive harme . So that in veritie , Man is but a Creature whose several parts and members are endowed with proper natures or Faculties , each subservient to other , to make him a living Rational Creature ; whose degrees or excellences of natural Faculties make him in his kind more excellent then the Beasts : So that though Parey and others do so excellently set forth his several endowments , or properties of his several members , it doth not follow , that those Faculties together are a Being of themselves immortal : For as the members cannot be perfect members without them , so they cannot be faculties without their members : and separation cannot be without destruction of both : As attraction or heat is the propertie of fire , which cannot be , if fire cease ; nor fire be , if it cease : and as well may we say the heat of the fire continueth , after the fire is dead out , as those Faculties when their Body is dead : for spoile one , spoile both ; kill one , kill both ; this is in that , and that is in this : The Form is so in the Matter , and the Matter so in the Form , as thereby , and not else , is an Existence , or Humane Entitie : And their Being is in this Union , and their Union is in this Being : So that , take away Form , and Matter ceaseth ; take away Matter , and Form ceaseth : destructio vnius est interitum alterius . The Form is the Form of the Matter , and the Matter the Matter of the Form ; neither of themselves , but each by other , and both together make one Being : therefore if one Be by the other , and thereby Both together ; then one cannot consist without the other , but must Both perish together : For nothing can consist without that , by which it is . But suppose on the contrary , one could consist without the other , as they say the Soul can without the Body ; then one may be generated without the other , Soul without Body , and so according to their preposterous precepts , it is not unnatural for a Woman to bring forth a spirit , that hath neither flesh , blood nor bones , instead of a Child . Or if one Be without the other , as Form without Matter ; Masse concepted , without the Facultie conceptive : then should all corpulent Substances be as infinite as God , without beginning , and Be of themselves , and themselves Gods : But I hope all grant both impossible : Therefore they must as well end together , as begin together ; and begin together as end together . Moreover , experience further tels us , that they neither can Be , nor consist without other : For if Nature be deprived more or less in her work of conception , of her due , ( her Forms or conceptions being by her power Formative or conceptive , or her Formed Faculties by her Facultive Formes ) her Effect is accordingly : If membrally impedited , a membral impediment ; if totally impedited , a total frustration of Matter and Form , in Both : For he that is borne without any member , hath neither Form nor Faculty thereof at all ; or with any membral imperfection , that part hath not its perfection either of Form or Facultie : so cometh it that some are borne Fooles , and never can be wise : Therefore their original Being must be together . And that their ultimate end is together , we see , that the Eye is no Eye without the Sight ; and Sight no Sight without the Eye : and so of all the other Senses and Faculies e minore ad majus . Wherefore , membral perfection is not so much in shape as in virtue ; and virtual perfection not so much in Masse as in due proportion , and both joyntly make natural perfection , which is the gift of God , or Natures general instinct : So , as one can by no means be without the other , so one cannot subsist without the other : For could there be a Facultive subsistence ( as that of the Soul is made ) without its body ; then a man might live when his head were cut off . Further , this Facultive Gift , or Natures endowment , can no more be said to be a subsistent living Spirit , without its Receptacle , then the Sun-beames without the Sun , which are the gift or propertie of the Sun. But the Being of this communication must be in the Subject , as levitie in the Fire , ponderositie in the Earth : And though the natures of things , be immediate communications of Gods Power to Nature , yet disjunctively those communications are no Entities , without God be so many several Beings ; for in that sence they are not communications , but absolute Beings of themselves ; for betwixt Facultie and Subject is a Relation to communication , as betwixt Father and Son to Fatherhood ; neither without other , nor it without both : and to say notwithstanding , as this fancy of the Soul importeth , that there may be a Facultive Subsistance without its Subject ; then Natures several Faculties must not be the several communications of One Being , but so many absolute irrelative Beings of themselves : So that this Doctrine of the Soul implyeth , no God ; if a God , so many several Gods as Faculties : and if but ONE , then it chops that ONE smaller then herbs to the pot : Therefore Facultie ceaseth with its Subject , or with the Subject God gathereth to himself the power , and yet his power no more by retraction , then less before by communication ; and so but One Being , in whom all things are , or one Ens Entium . Moreover , those several Faculties cannot be united or comprehended in one body , but by the several members of the same body ; for we see , if the member decay , the Facultie decayes : Therefore their unite subsistance must be terminated membrally in the body : And if it were possible they could subsist , separated from their members ; then in that separation their Being could not be conjunct or unite , for want of that which tyed them together , the several members : And so , if any Being , so many several Beings as several Faculties : if any Soul , so many several Souls : a Phantasticke Soul , a Rational Soul , a Memorative Soul , a Seeing Soul , a Hearing Soul , a Smelling Soul , a Tasting Soul , a Touching Soul ; with divers other Souls of all sorts and sizes . And further , that those Faculties are thus in their Subjects , and are not without them , ( as accidens non est nisi in subjecto , ) we see , that they increase and grow with their Subjects , and perfect together : For a Child is totally proportionated ( as Adam when God formed him of the Earth ) before the vitall Facultie be actual , ( as Parey saith ) and the Rational requireth a due process of time after birth , before it be ripe to bring forth the fruit of Rationality ; and as its Subject groweth and ripeneth , so it increaseth and perfecteth : for it is impossible , that the thing which is not actual in it self , should have a second thing actual in it ; and Rationality in an Infant , is no more in it then a Chicken in the egge , onely in posse : therefore a Child cannot possibly ratiocinate , before it be actually Rational ; which cannot be before Organical perfection : For Reason cannot Be , and not shew it self ; shew it self , and not Be , for its Being is its Rationality , and its Rationality its Being : therefore as its Organs are potential ▪ it is potential ; and as its Organs are weake and imperfect , it is weake and imperfect ; and as they are perfect , it is perfect : Therefore Faculties increase with their Subjects ; and if increase , they must decrease . Anatomize Man , take a vew of all his lineaments & Dimensions , of all his members & faculties , and consider their state severally , & all are transitory , even all that goeth to the Subject Man is corruptible , and himself but a Bundle of corruption , or curious Mass of vicussitudes . If all of Man that goeth to his Manhood be mortal , where then , or what is this immortal thing the Soul they talke of ? we have examined all his parts and Faculties , and find even all mortal : It is not sure his prima materia , though ingenerable , incorruptible , insensible , indefinite , &c , Nor his Forma prima , that principle which first gives Essence to a natural Body ; the first Active principle , informing and figurating the First Matter , sui appetentem ; for both are general to the whole Creation , whose Efficient Cause is onely immediately God himself , by whose power all things that are made , shall be returned to that of which they were made , their Materia prima , or created matter : So that , ( as Solomon saith , ) Man hath no pre-eminence above a Beast , even one thing befalleth them . What Reason is there now , that Mans Faculties in a higher Degree , should be an immortal Spirit , more then a Beasts in a lower Degree ? but both elementary and finite . Further ▪ if it be not unnatural that Seeing , Hearing , &c. should be producted by an Elementary operation , as none deny in the propagation of Beasts : why is not the Rational Facultie in Man as natural in Man , and may as well be producted elementarily by Man , as the other by Beasts , & be as actually mortal ? If this suffice not , observe ; Substantia non recipit majus aut minus , a Giant is no more a man then a Dwarfe ; there may be a gradual distinction , and yet no Essential difference ; Degrees of Faculties in several persons , and yet the Faculties the same , and of one nature , though not equally excellent : and the Degree doth not make a Facultie more a Facultie , or less a Facultie : Therefore , if the said Faculties in an inferiour Degree be elementary , so must they in a superior : But in Brutes , whom none deny to be wholly mortal , and all their Faculties elementary , have our most noble parts & faculties scattered amongst them , though in an inferiour degree , as Ambr. Parey said , ( Lib. 2. chap. 1. ) If we will diligently seach into their nature , we shall observe the impressions of many virtues : as of Magnanimitie , Prudence , Fortitude , Clemency , Docilitie , Love , Carefulness , Providence ; yea , Knowledge , Understanding , Memorie , &c. is common to all Brutes , the Affections and Passions of the Mind , all his Qualities good and bad , and every Facultie he hath is to be found more or less amongst them : And Parey further saith : They are of quick Sense , observant of the Rights of Friendship and Chastitie , they submit themselves to the discipline of man , they have taught man many things , &c. The Hare is eminent for Memorie , the Dog for Apprehension and Fidelitie , the Serpent for Wisedome , the Fox for Subtiltie , the Dove for Chastitie and Innocency , the Elephant for Docilitie , Modestie , and Gratitude : Plinie saith , he cometh neare the understanding of a man , that they worship the Moon and Stars ; Plutarch , that they worship the Sun rising : the Ape is eminent for Imitation and Understanding , the Turtle for Love , the Crocodile for Deceit , the Lambe for Patience , the Waspe for Anger , &c. and for his Five Senses , he is by them exce'd . Aper auditu nos vincit , Aranea tactu , Vul●ur odoratu , Lynx visu , Simia gustu . Thus Man in sensu diviso is to be found amongst the other Creatures , and in him alone those several Faculties are eminent sensu conjuncto , and so onely capable of God : Therefore those Faculties being elementary in an inferiour Degree , in an inferiour Creature ; why may they not be ▪ elementary in a superiour , Degree in a superiour Creature ? Now from all , this followeth , that if in man be an immortal Spirit , then divers other Creatures have the like , though not in the same Degree ; for if Degree therein should make or marre the thing it self , then some would have no more Soul then Beasts , and some less ▪ as , Mad-men and Fooles no more ; and Infants less . If it be the Rational Facultie , then all men are born without Souls , and some before they had Souls , as Infants ; and some after their Soul is gone , as Mad-men that live and perish in their Madness ; and some would be born , live , and die without Souls , as Fools ; and some would have Souls but by fits and jumps , as Drunkards , persons with the Falling-sickness , &c. nay all of us spend a great part of our dayes without our Souls ; for while we are in sound sleep , our Rationality ceaseth pro tempore : Thus this immortal Spirit goes and comes as occasion serves . That which is finite and mortal , ceaseth from the time of the grave , till the time of the resurrection ; But whole man is finite and mortal . Ergo. Minor proved . That which is elemental , is finite and mortal : But whole man is elemental . Ergo. Minor proved . All that is created , is elemental . But whole man is created : Ergo. Major proved . That which is material , is elemental . But all that is created is material : for that which is not material , is nothing . Major proved two ways . First , If that which is matter , be not compounded of the four elements , then that which is no matter must be compounded of them , else no composition at all ; and besides the four elements , there is nothing else to compound with , or to make this or that matter or thing of . But no matter is uncapable of composition ; for of nothing comes nothing : Therefore , that which is matter , is compounded of the four elements . Secondly , If matter created be not Elementary , then the Heavens and the Earth , with the things therein contained , which are infallibly Matter Created , are void of the elemental properties , to wit , heaviness , lightness , thickness , thinness ; heat , coldness ; moysture , dryness . But experience teacheth , that the Heaven and the earth , with the things therein contained , are not void of those properties , but are essentially consistent thereof . Ergo , Matter created must needs be elementary . And so whole man being matter created , is elemental , finite , and mortal : and so ceaseth from the time of the grave , till the time of the Resurrection . Another Argument disproving any actual immortality to be in fallen Man. If there be an immortal Soul ( as is imagined ) in man , then it must be neither hot nor dry , nor cold nor moyst ; neither thick nor thin , nor heavy nor light ▪ for all such compositions in fallen nature , are mortal and finite , ( as before proved , ) for they are elemental . But every thing in nature must be one or some of those , or all those together : for in nature nothing can be , but it must be hot or dry , cold or moyst , thick or thin , heavy or light ; for of those radical Qualities the whole creation consisteth : that is not a creature that is not composed thereof . If there can be any thing in Nature void of those qualities , let it be named , where it is , how it can be , what and whereof it is , and that shall be called the immortal Soul ; but such a thing to be in nature , is past Imagination , yea , absolutely impossible . Therefore , no immortality in fallen man : as he is wholly elemental , so is he wholly dissoluble : Every element returnes to its Centre ; his earthly part unto the earth , his moysture or watery part unto the water ; his warmth or firy part , to the seat of fire , his airy part unto the air : and thus the composition Man returneth to his simples , and so ceaseth from his Being ; and is become as before that composition , or elemental conception : Imagine how it was before he was formed , conceived , or born ; and even so is it with him when he is dead : for as before his conception , he was in his elements ; even so after his death he returneth to the same , and hath no more being , nor otherwise , after death , then before life : and so there is no more time to him after his death to the Resurrection , or recomposition of his elements , then there was to him from the creation to his birth , which is none at all . Another Argument . That which is not partly immortal as well as mortal , doth cease from life or Being from the time of the grave till the Resurrection . But man is not partly immortal as well as mortal . Ergo. Minor proved . That which is partly immortal , partly mortal , hath two lifes or Beings . But man hath not two beings or lifes . Therefore , man is not partly immortal , partly mortal . Major and Minor proved , and first the Major . If that which is partly mortal , partly immortal , have not two lifes or Beings , then that being must be all a mortal being [ and then whole man dies ] or else all an immortal being , [ & then whole man lives for ever ] or else his flesh is no more part of him , then a tree is part of an house ; and so when the Heads-man chopt off the Bishop of Caterburies head , he cut off no part of the man : Therefore , man must either be all mortal , or all immortall ; or that which is partly mortal , partly immortal , must have two beings or lifes . Minor proved , to wit , that man hath not two lifes or beings . If there be two distinct lifes or beings in man , then one creature is two creatures ; for the distinction of Beings , is the distinction of creatures . But for one creature to be two creatures , is impossible . Ergo , there cannot be two beings in man. That the distinction of beings is the distinction of creatures , I prove thus . If the distinction of beings be not the distinction of creatures , then a man is a Bull , a Beare , a Lion , a Dragon , &c. yea , all things is one thing , and one thing is all things . But man is not a Bull , a Bear , a Lion , &c. Therefore , the distinction of Beings is the distinction of Creatures . The consequence proved . If my being did not distinguish me from an owl and a woodcock , and thy being the same ; then an owl and a woodcock were both writer and reader . But an owl and a woodcock is neither writer nor reader : Therefore the distinction of beings must needs be the distinction of creatures . And so it is impossible for one man to have two Beings , except one man be two men . Therefore , if he have not two beings , he hath either none , or but one ; and if but one , that must be all mortall , or all immortal : For contraryes cannot possibly be in one object . Now if he be all mortal , then he must all die ; if all immortal , then he must all live for ever ; but our dying natures witness against that : therefore this must be the sum of all , That whole man is mortal . Therefore well saies Tertullian , in his Book de Anima , that the Soul and Body of man are both one ; which , saith Saint Jerome , in his Epistle to Marcellina and Anapsychia , was the opinion of the greatest part of the Westerne Churches . And Saint Austine in his four Books of the original of Souls , leaves the question undecided ; neither dares he rashly determine any thing . And his second Book of Retractions , Chap. 56. doth witness that he continued in that opinion to his death . As testifieth Moulin in his Anatom . pag. 67. Chap. II. Considerations from the Creation , Fall , and Resurrection of man , disproving the Opinion of the Soul , imagining the better part of man immortal ; and proving him , as a reasonable creature , wholly mortal . HAving had some consideration concerning the state of the Question in hand , from the Dictates of Nature and Reason ; let us repair to the unerring rule of the Scriptures , to see how this mortality is either proved or disproved thereby . And first , we may consider that the Scripture saith , that when God had molded , formed , and compleatly proportionated Adam of the dust of the ground , he breathed in his face the breath of life , and man became a living Soul , Gen. 2.7 . Here , first , we are to consider that we are not to speak of Man , as the title or word man may be ascribed to the humane shape or carcasse , as in this place it seemeth it is , by way of distinction from other forms ; but of such an humane shape or carcasse as is a living soul : and so alwayes when we speak or treat of man in this point of difference , we are not to mean his carcase in humane form or shape onely , but as he is a rational living soul in that form , and so call'd man : for the text ascribeth the title of Man to him , both before and after the breathing in his face the breath of life ; and man became a living Soul : therefore that living Soul was Man. That which was formed or made of the earth , became a living soul , or creature , by the breathing [ or communicating ] the breath of life [ a communicative rational , Faculty , or property of life in his kinde . ] That liveless Lumpe became a living soul ; and not such a living soul , another creature , a distinct being of it self , was infused into that formed matter , that had its Being before that Infusion , and can be when the body ceaseth , as is vulgarly supposed . That which was breathed before it was breathed , was not a living soul ; but that which was breathed upon , became the living soul ; no living soul was ascribed to man , before that : so that man was formed , and man became a living soul , as Paul saith , 1 Cor. 15.45 . The first man Adam was made a living Soul , which was his natural body , as vers . 44. of whom was the woman , both innocent , free from sin , and so from Death and mortality : For the wages of Sin is Death , Romans 6.23 . therefore before sin there could be no death ; but as by one man sin entered into the world , even so death by sin , Rom. 5.12 . and by the offence of one man , Judgement came upon all men unto death , vers . 18. and 1 Cor. 15.21 . by man came death : therefore man was created free from the power of death , so to continue ; but in the day he did eat the forbidden fruit , he became mortal : and as he was made a living soul , 1 Cor. 15.45 . so by transgression a dying soul , Gen. 2.17 that is , in dying to die ; or by becomming mortal , be dissolved , or return to what he was , the dust , Gen. 3.19 . namely , his Elements . Thus Man was gloriously immortal , yet no longer a Creature incorruptible , then during innocent : For ( Gen. 2.17 . ) God said , Of the tree of the knowledge of good and evil thou shalt not eat of it , for in the day thou eatest thereof , thou shalt surely dye ; or , dying thou shalt die : that is , thy immortality shall be changed for mortality : Immortal Adam shall be made mortal ; not apart of thee , but Thou shalt surely dye , even whole man , without the least exception of any , the worst or noblest part of him , unless God had a mental reservation : but even the same Thou that livest , Thou shalt surely die : that must die wherein was life : then surely if he had an immortal Soul , which is the life of the body , that must be made mortal . The result of all which , is this : That what of Adam was immortal through Innocency , was to be mortalized by Transgression . But whole Adam ( quatenus Animal rationale ) was in Innocency immortal . Ergo , all , and every part , even whole Man , was lyable to Death by Sin : And so consequently , if Adam had then such an indefinable thing in him , & of him , without which he was not Man , ( as is vulgarly supposed , and zealously meintained by the Church of Rome , England , &c. ) as an Angelical Spirit , that neither could , nor can be subject to mortality : Then he had that he had not ; which made him be what he was not : he sinned with that , with which he could not ; which made him fall when he did not : for if Adam sinned , and that not , it was no part of him ; so that Adam was a living Soul , when he was not . And if Adam sinned with that which he had not , he sinned with that with which he could not ; which made him fall when he did not : which Bo-peepe in impossible : For if Adam was mortalized , and That not , It was no part of him ; this they must confess or else the otheer follows . Now whereas many from the expression of God's breathing into man the breath of life , and he became a living soul , conceive an Angelical Entitie ; a supernatural , spiritual , infinite Existence to be couched in the flesh , or mens corpulency ; whose being doth not depend on it , but is proper and peculiar to it self : let such know , that so weake is the ground from whence it is concepted , that by the same reason the like may be said of fish , birds , and beasts ; for the breath of life , and a living soul , is ascribed to them , as well as to man , Gen. 7.21 . to which read the margent in R. Jatran , compared with vers . 28. and vers . 30. And to every beast of the earth , and to every Foul of the Aire , and to every thing that creepeth upon the earth ; wherein there is a living soul : see the margent . This being thus cleared and proved from Adams Creation and Innocency ; let us proceed to his Fall , Restitution , and Resurrection ; who eating of the forbidden fruit , God fulfilled his threatned Curse upon him , saying , ( Gen. 3.19 . ) In the sweate of thy face shalt thou eate bread , till thou return unto the Ground ; for out of it wast thou taken : for Dust thou art , and unto Dust thou shalt return . Here he is plainly disrobed of all his immortality ; he must to Dust , without the least mention of any being thereafter , either of part or whole , till the Resurrection : for then , and not before , Mans immortality is in Actual Being , whose beatitude and infelicity comes through Faith and infidelity . So that Death reduceth this productio Entis ex Non-ente ad Non-entem , returnes Man to what he was before he was ; that is , not to Be : Psal . 115.47 . the Dead praise not the Lord , neither they that goe downe into silence : And Psal . 116.4 . His breath goeth forth , he returneth to the Earth , in that very Day his thoughts perish . ( see more , pag. 5 , 6 , 7 , 8. ) But Christ the second man Adam , who is made a quicking Spirit , 1 Cor. 15.45 . at the Resurrection restoreth this non-ented Entitie to an everlasting Being , 1 Cor. 5.42 . It is sowne in corruption , it is raised in incorruption . Thus Mortality is derivated to all Adams posteritie : The first man ( quatenus homo ) is of the Earth earthly : as is the earthly , such are they that are earthly : ( 1 Cor. 15.47 , 48. ) But the Earth of which Man is , is corruptable , and shall be burnt up with fire , 2 Pet. 3.10 . Therefore whole Man is corruptable : for as in Adam all dye , ( 1 Cor. 15.22 . ) even so in Christ shall all be made alive ; what fell in Adam , shall be raised by Christ ; what was mortalized by the earthly Man , shall be immortalized by the Heavenly man : wherefore All , not a part of Man was mortalized by Adam ; or else onely the fallen part must be redeemed ; and not the whole man : for no more of man then fell , was redeemed ; and if the body onely fell , and his formal part ( his soul ) continued immortal , then that part of man ( his body onely ) was purchased , not his constitutive or better part , his Soul : So that the bodies onely of the Reprobate , according to this fancy , shall be damned ; for nothing of Adam , but what fell of Adam , can be made lyable to condemnation ; and what of him stood , shall stand , as well as the Angels that never fell : But in Christ we are compleat , Col. 2.10 . Therefore in Adam totally fallen . Further : If Adams fall was not a compleat change of his whole manhood , from immortality to absolute mortality of the whole ; then in the day that he did eate ( the forbidden Fruit , ) he did not surely die ; for He implyes his Man-hood , ( and my very Opposites confess the Soul the very Essence and Being of Man-hood : ) and [ in the day ] and [ surely dye ] imply Execution as well as Transgression to be then ; for both have equally relation to the Day : In the Day that thou eatest thereof thou shalt surely dye : so as well may we say , he did not eate , as did not die That Day . And if nothing dyed , that is , became mortal , but his Body ; then that dyed , & his Soul lived , that is , must be as it was at first , before God breathed life into it , that is , a dead corps , and indeed was never other , if the Soul were a distinct Being of self , and all life in it self ▪ and the Body but an Instrument to it , whereby it performeth all motion and action ( as Nemesius on Mans Nature , p. 266. with others , maintain : ) And thus it must needs follow , that this death threatned was a meer Scar-crow , even nothing at all ; for He , that is , his constitutive part ( his Soul ) continued immortal , and unchanged , and used his body instrumentally , as it did before the Transgression . And if it be answered ; It became sinful and subject to sin , and so of final Condemnation in Hell at the length : I Reply ; That before he sinned , he was subject to sin , or else he could not have sinned , for quicquid est in actu , prius fuit in potentia ; and if the wages of sin be death , then he must be of necessity subject to death the effect , as well as sin the cause , at the same time : And so consequently , the Souls possibilty of sinning being producted into Actual sin , the Soul must have its wages , Actual mortality . Further , if the Souls Death be onely that of Hell ; so then principal or efficient cause deepest in the Transgression was less punished , then the instrument , the Body being but the Souls instrument whereby it acts and moves : as if a Magistrate should hang the Hatchet , and spare the Man that beat a mans brains out with it : and so the Soul suffer the last death , and scape the first : which is as preposterous , as , if this Death should be received before this Life . Moreover : Condemnation in Hell is not properly , but remotely the reward of Adams Fall ; For properly Condemnation is the wages of Infidelity , or unbeliefe in Christ , as Salvation is of Beliefe : So that none can be condemned into Hell , but such as are actually guilty of refusing Christ ; because immortality or the Resurrection cannot be by Propagation or Succession , as mortality from Adam to his Issue ; and so the Child , though temporally , yet shall it not eternally be punished for his Fathers sin , but his Condemnation shall be of himself . If the Soul ( as they say ) be the very life , or have all life in it self , and the body but its instrument ; then the body now hath no more life in it , then when it is reduced to the earth ; but is as dead as a dore-naile : And so at the Resurrection cannot be raised from death ; for that which never had life , cannot be raised from death ; and the union of it to the Soul at the Resurrection they Fabulate on , is but an addition of corpulency or gross matter to the Soul ; which in truth is no Resurrection at all from the dead , no more then the restoration of flesh lost by Famine , sickness , &c. For Resurrection from the death , is not the addition of gross matter to life ; but the Restoration of life from death : So that the restitution of lost flesh now to the soul , is in quality as much a Resurrection from the dead , as the addition of the whole body to the soul at the Last day ; which is to say with the Sadduces , there is no Resurrection from the dead . But the Soularies , I know , are loth to be branded for Sadduces ; which how they will avoid , I cannot see : for if the soul live separated from the body , the body cannot be raised from the dead , except the body had a life of its own , differing from that of the soul ; and so a man must have two lives ( as they say a Cat hath nine : ) the one mortal , the other immortal ; and at the Resurrection have two immortalities . If the soul be of a distinct being from the body , and sinned as the body , and thereby incurred the condemnation of Hell ; then must the soul have a particular redemption from thence , as the body from the grave ; or else it must perish there for ever : And if Christ redeemed us from thence , then he must suffer the same eternal Torments ; that is , the worme of conscience , despaire , everlasting chains of darkness , &c. But those he never suffered , as witnesseth Doctor Ames to Bellarmine . Ergo. If you urge , that in his agony and sweating of blood , he suffered equally with the Torments , and therefore might be said to suffer eternal toments , though he was never personally in hell ; then may we as well say , that by his agony , &c. he suffered paine equivalent to death , and therefore might be said to have suffered the death of the grave , though personally he had never been in the grave : for there is a greater equivalency betwixt those sufferings and the grave , then betwixt his sweating of blood and the torments of the damned Spirits in hell . CHAP. III. Scriptures to prove this Mortality . JOb 3.12 , 13 , 16. Why did the knees prevent me ? or why the breasts that I should sucke ? for now I should have lien still , and been quiet ; I should have s●ept ; then had I been at rest : Or as a hidden untimely birth ( marke ) I had not been , as an Infant that never saw light . Job 4.19 , 21. How much less on them that dwell in Houses of clay , whose Foundation is in the Dust , which are crushed before the moth . Doth not their excellency which is in them goe away ? they die even without Wisedome . Job 14.1 , 2. Man that is borne of a woman is of few days , and full of trouble ; he cometh up like a flower , and is cut down : he fleeth also as a shadow , and continueth not : ( and vers . 7 , 8 , 9 , 10 , 11 , 12. ) For there is hope of a Tree , if it be cut downe , that it will sprout againe , and that the tender branch thereof will not cease : though the roote thereof wax old in the ground , and the stock thereof die in the earth , yet through the sent of water it will bud , and bring forth branches like a plant : But Man dyeth and wasteth away ; yea , Man giveth up the ghost , and where is He ? As the waters fail from the Sea , and the flood decayeth , and dryeth up , so Man lyeth down , and riseth not , till the Heavens be no more , they shall not awake out of their sleepe . Psal . 103.15 , 16. As for man , his dayes are as grass , as a flower of the field , so he florisheth , for the wind passeth over it , and it is gone , and the place thereof shall know it no more . From these places compared , we may see , that man ( not his flesh onely , for that makes not man ; but flesh and Spirit sensu conjuncto make Man ) is not as a Tree , when He is cut down , whose Spirit liveth , and sprouteth forth , and continueth : but as the flower of the field , ( not the stalke , but the bare flower , ) which totally fadeth and perisheth : Therefore Man is wholly mortal : he shall die , and the Son of Man shall be made as grass , Isa . 51.12 . Ezekiel 13.19 . To slay the souls that should not die , and to save the souls that should not live . Psal . 7.1 , 2. Save me , &c. Lest he teare my soul like a Lion , renting it in pieces , &c. Psal . 89.48 . Who can deliver his soul from the hand of the grave ? Psal . 19.10 . Lev. 21.1 , 11 , and 19.28 . Numb . 5.2 . and 19.11 , 13. Hag. 2.13 . in all which places , the words dead body in the Original is soul . See Jun. Annot. Lev. 21.1 . 2 Cor. 5.1 , 2 , 3 , 4. there out Being after death is called , a building of an house not made with hands , eternal in the heavens : with this the Apostle desires to be clothed ; and what it is , he defines , viz. mortality swallowed up of life : whence it is most evident , that all his hope of future life was grounded upon the Resurrection ; and that his hope was altogether grounded thereon , he confirms , 1 Cor. 15 , arguing , if Christ be not risen , the dead should not rise : and ( vers . 18. ) They which are fallen asleep in Christ are perished : and ( vers . 14. ) Then is our faith also in vaine ; whose end ( 1 Pet. 1.9 . ) is the Salvation of our Souls . How should then all be in vaine , if our souls as soon as breath is out of the body enter into glory and salvation ? For by that , though there were no Resurrection of the flesh , we should receive the end of our Faith , the Salvation of our Souls . Nay further , he maketh all our hope to be in this life , if there be no Resurrection ; for vers . 19. having showne the evils that follow the denyall of the Resurrection , faith ; If in this life onely we have hope in Christ , we are of all men most miserable : vers . 32. Saint Paul said , If after the manner of men I have fought with beasts at Ephesus , what advantageth it me , if the dead rise not ? whence plainly appeares , that the denyal of the Resurrection confines all our hopes and advantages within this life ; and so all our sufferings , persecutions , prayers , faith , &c. were to no purpose : which could not be , by this Soulary fancy of present reward of beatitude after this life . 1 King. 2.2 . David saith to Solomon , I goe the way of all the earth : that is , as the earth must see corruption , so must he ; and if his Soul were part of him , yea , himself , so must it ; else should he not go the way of all the earth . And the expression in Joshua 2.13 . Deliver our lives from death , importeth absolute mortality : for if Death be not dissolution of life , or its deprivation , how can it be said to suffer death ? not by a bodily separation , for that is but as the laying down of a burthen , wherewith it was clogged and tyred , whereby it is made more lively ten thousand times , ( as , my Opposites confess ) and so , can no more be said to be dead , then a Porter when he is disburthened of his Load . Job 34.15 . All flesh shall perish together , and man shall turn again unto dust . That which is born of the flesh , is flesh , John 3.6 and , flesh and blood cannot inherite the Kingdome of God , 1 Cor. 15.50 . But this Spirit , the soul so Idoliz'd , ( if such a thing be ) is borne of the flesh ; for in the wombe a Child is a living soul , and is so borne of the mother that is flesh . Therefore this soul is fleshly , and cannot enter into the Kingdome of glory , till corruption have put on incorruption ; which cannot be , but by death : Thou foole , that which thou sowest is not quickened except it die , 1 Cor. 15.36 . Eccl. 3.12 . That which befalleth the Sons of Men , befalleth Beasts ; even one thing befalleth them : as one dyeth , so dyeth the other : they have all one breath , so that they have no preheminence above a Beast : for all is vanitie . Wherefore if their Breath be all one , then God breathed no other Breath , ( that is , life or soul , ) into Man , then he gave to Beasts : So that if Man be Fallen , and the Beasts be cursed for his sake , Man must be equally mortal with them . 1 Tim. 4.8 . I have fought a good fight , I have funished my course , I have kept the faith : henceforth there is laid up for me a Crowne of Righteousness , which the Lord the righteous Judge shall give me at THAT DAY ; and not to me onely , but to all them that love his appeareing . Here from the finishing of his course a Crowne being laid up , ( which is even the same which Peter , Epist . 1 cap. 1.9 . maketh the end of our faith , the Salvation of our souls ) to be given at THAT DAY , concludes an intermission to him and us till then . 1 Tim. 6.14 , 16. Keepe this Commandment until the appeareing of our Lord Jesus Christ , who onely hath immortality , dwelling in light which no man can approach unto ; whom no man hath seene , nor can see . Whence appeareth , that none ever entered into Heaven since the Creation . And it is in vaine for my Opposites to say it is meant of the corpulent matter onely ; for they make the Soul the very manhood : and none that enter therein , enter by halfes and peecemeal : and this is confirmed by Joh. 3.13 . And no man hath ascended into Heaven , but he that came down from Heaven , even the Son of man , which is in Heaven . Psal . 6.5 . For in death there is no remembrance of thee ; in the grave who shall give thee thanks ? Psal . 89.11 , 12. Shall thy loving kindness be declared in the grave ? or thy faithfulness in destruction ? shall thy wonders be known in the darke ? and thy righteousness in the Land of forgetfulness ? Isa . 38.18 , 19. For the grave cannot praise thee , death cannot celebrate thee : they that goe down into the pit cannot hope for thy truth . The living , the living , he shall praise thee , as I do this day : the Father to the Children shall make known thy truth . Hence it is plain , that during this Death Man is void of actual Being : for had he then an incorruptible or present actual Being in glory , he should be more capable of the praise and remembrance of the Lord , then he was before he dyed . Job 3. from the 11. to 20. Why dyed I not from the womb ? &c. for now should I have lien still , and been quiet , I should have slept , and then I should have been at rest ; as a hidden untimely birth , I had not been ; as Infants that never saw light : there the Prisoners rest together , they heare not the voyce of the Oppressour . Hence followeth , that during this Death there is no more present Being to man , then to an hidden abortive Embryo in this life ; and no more capability , then light to unborn Infants ; nor more oppression or torment , then where there is none to oppress : which is to say , He absolutely IS NOT : Answerable to that of Jacob , Me have ye bereaved of my children : Joseph is not , and Sime●n is not , Gen. 42.36 . to this adde Psal . 146.2 . Job 7.21 . For now shall I sleepe in the dust , and thou shalt seeke me in the Morning , but I shall not be . 2 Pet. 1.25 . Isa . 26.14 . Psal . 39.13 . O spare me , that I may recover strength , before I goe hence and be no more . Job 4.17 , 19 , 2O , 21. Whose foundation is in the dust , they perish for ever : that is , cease to Be , till the resurrection . Luke 20.37 , 38. Now that the dead are raised , &c. relating to Exod. 3.6 . I am the God of Abraham , &c. From whence Christ proveth the resurrection : But if Abraham , Isaac , &c. had then lived in their souls , it had been no Argument to prove the Resurrection ; for he had been the God of living souls , Abraham , Isaac and Jacob , though there had been no resurrection . Besides , he saith all live unto him : and this saying is ascribed unto the dead : therefore , as well may we argue from thence , that they lived in their bodies , as say , they were dead in body , but alive in soul unto God : for it is impossible to be potentially and actually living at the same time . Joh. 12.24 . Except a corne of wheat fall into the ground , and die , it abideth alone : but if it die , it bringeth forth much fruit : compared to 1 Cor. 15. Thou fool , that which thou sowest is not quickened , except it die . Therefore the soul not dying ( as the Soularies fabulate ) nor falling into the ground , must abide alone , and cannot bring forth fruit at the Resurrection , but must abide a bare soul without a body : and the body having no life in it , falling into the ground , cannot die , ( for both vegetative , sensitive , and rational life is ascribed to the soul ) but must likewise abide alone , and cannot be quickned ; which is a flat denyal of the Resurrection : yet though fundamentally the Soularies thus deny the Resurrection , yet verbally they say there is a resurrection ; which must needs be a strange one , and as ridiculous as strange , stated after their Imagination : For the soul not falling into the ground , nor dying , must needs abide alone : therefore if the body be raised after their conception , man would be divided into two immortalities , and both alone ; one might be in the North , the other in the South ; the soul in one place , and the body in another ; yea , the soul in Hell , and the body in Heaven : for the body by their grounds is as innocent from sin , as the knife wherewith a man is stabed is free from murther ; and the soul as guilty of all sin , as the murtherer is of the murther : & the Scripture condemneth the guilty , & saveth the innocent ; adjudgeth one for heaven , and the other for hell . O monstrous Resurrection ! I hope the Soulary Champions , the Priests of the Church of England , may be ashamed longer to assert the soul to have all life in it , and the body to be but the souls instrument whereby it acts and moves ; and henceforth cease to delude and stop the mouthes of the people with a bare verbal Resurrection ; that the end of their faith may be sutable to Christ Jesus the foundation , on which it is to be built , both real and infallible . John 11.43 , 44. And Jesus cryed with a lovd voyce , Lazarus , come forth : and he that was dead [ four days , vers . 39. ] came forth bound hand and foot with grave-clothes , &c. If Lazarus soul were in heaven them four dayes , he received dammage and not vantage by that Resurrection : but it is idle to thinke that he which purchased heaven by his blood , should fetch any out after they were in : and once there , it is impossible to come from thence ; for should they , it were point-blank against the nature of his death ; who could not worke against himself , no more then God can lye . 1 Pet. 1.5 , 7 , 9 , 13. compared ; as , Who are kept by the power of God through faith unto Salvation , ready to be revealed in the Last time ; that the trial of your faith , &c. might be found unto Praise , and honour , and glory , at the appearing of Jesus Christ : receiving the end of your faith , the salvation of your souls : and hope to the end , for the grace that is brought to you at the Revelation of Jesus Christ : whence it is plain , that the end of our faith , the salvation of our souls , is referred to the day of judgment : And Luk. 21.28 . then is our Redemption ; & Rom. 8.23 . our Adoption , to wit , the Redemption of our body ; one with that , which Peter calls the salvation of our souls : & Act. 23.6 . & 24.21 . & . 26.6 , 7. Paul maketh the end of all his hopes and , faith to be onely in the Resurrection : and 1 Cor. 15.18 . saith , If the dead rise not , believers , of all men , are most miserable ; which could not be , if they had souls which went presently into glory , and the wicked had souls went into Torment , though there were no Resurrection : yea , the day of Judgement throughout the whole World , is made both the day of Salvation to the Righteous , Rom. 2.16 . 1 Thes . 1.5 , 7. 1 Pet. 1.5 , 9 , 13. 2 Pet. 3.7 . Joh. 5.29 . Mat. 25.34 . Then shall he say , Come ye blessed ; therefore not before then : And the day of Condemnation to the wicked , Rom. 25 , 9. 2 Thes . 1.6 , 8 ▪ 9. Job 21.30 . Pro. 16.4 . Acts 3.19 , 1 Pet. 1.10 Luk. 21.28 . Joh. 5.29 . Mat. 25.41 . Then shall he say , Depart , &c. therefore not before then , Mat. 7.23 . John 3.5 . Except a man be born of water and the Spirit , he cannot enter into the kingdome of heaven : compared to Rom. 6.3 , 4 , 5. Know ye not , that so many of us as were baptized into Jesus Christ , were baptized into his death ? Therefore we are buried with him by baptism into death ; that like as Christ was raised from the dead by the Glory of the Father , even so we also should walk in newness of life , &c. and to these , adde 1 Cor. 15.29 . Else what shall they do that are baptized for the dead , if the dead rise not at all ? Why are they baptized for the dead ? These places joyntly holding forth the external Ordinance of Baptism , or signe of the new Covenant , which carieth the full representation of the whole worke of Redemption , or perfect figuration of the new Covenant ; do manifestly set forth this Mortality : for the death , burial , & resurrection of Jesus Christ cannot in the external ordinance of bap●isme be represented , as those places ●old forth it doth ; but by baptizing , that is , dipping or submerging the whole man into the water , the evidence that whole man shall die , and whole man be raised again , by the total death and total Resurrection of Jesus Christ . 1 Cor. 11.26 , For as often as ye eat this bread , and drinke this Cup , ye do shew the Lords death till he come : The bread and wine signifying his Body and blood , as a sign of his death , shew plainly that his death was total ; which could not be , if his life shrunk into his soul , and still lived . But from hence is plain , that not onely body , but life it self was offered and dyed : for Lev. 17.24 . The life of all flesh is the blood thereof : compare Gen. 2.4 , 5. But flesh with the life thereof , which is the blood thereof , shall you not eat , and surely your blood of your lives will I require , at the hand of every beast will I require , and at the hand of man , &c. will I require the life of man : whoso sheddeth mans blood , by man shall his blood be shed . To these , adde 2 Sam. 1.16.8.27 , 28. and 16.8 . Mat. 23.30 , 35. with various such-like places ; all which plainly shew the life of all flesh , as well of man as of beast , is in the blood ; else Christs death , by the representation of his blood , could not be set forth , nor could any by the effusion thereof die : but his Soul , blood , or life , was poured out unto death : therefore his death was not in part , but of the whole man. Psal . 89.48 . What man is he that liveth and shall not see death ? shall he deliver his soul from the hand of the grave ? Acts 1.13 . He seeing this before , spake of the Resurrection of Christ , that his soul was not left in hell , neither did his flesh see corruption . Eccl. 4.1 , 2 , 3. doth shew , that the living do suffer oppression , but to the dead is none : and chap. 9.4 , 5. they know not any thing ; For a living dog is better then a dead Lion : Therefore Psal . 146.2 . David saith , I will sing praises unto my God while I have any Being ; implying , that in death there is no humane being . James 4.14 . Our life is even a vapour that appeareth for a little time , and then vanisheth away . Rev. 16.3 . Every living soul in the sea died , chap , 20.4 , 5. dead souls lived again . CHAP. IV. Objections extorted from Scripture Answered . OBject . 1. Therefore we are alway confident , knowing that whilst we are at home in the body , we are absent from the Lord : we are confident , I say , and willing rather , to be absent from the body , and to be present with the Lord , 2 Cor. 5.6 , 8. Whence is inferred a present injoyment of Glory immediately after death . I Answer , that both the foregoing and subsequent matter deny such an Interpretation , or consequence : for before , wishing to be clothed with our House from Heaven , on which is this expression of being present with the Lord , he expounds , that his meaning is thereby , that mortality might be swallowed up of life ; or as he saith , 1 Cor. 15.53 . that this corruptable ( man ) might put on incorruption , and this mortal put on immortalty : And the following matter of the said words , being laid down as the reason or ground why he so spake , prove , that by his [ presence with the Lord ] he meant nothing else , but his state after the Resurrection : for saith he , We must all appear before the iudgment-seat of Christ , that every one , &c , vers . 1. Object . 2. For I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better : nevertheless , to abide in the flesh is much needful for you , Phil. 1.23 , 14. I answer , This is of the same nature , therefore must have the same Interpretation : for Paul did not preach one thing to the Philippians , and the contrary to the Corinthians . Besides , such manner of expressions are not contradictory to this mortalitie : for though there be long time to the Living till the Resurrection , there is none to the Dead : for from Adams death to his Resurrection at the end of the World , will be to him , as the twinkling of an eye to the Living : yea , the twinkling of an eye to the living , is more time , then a thousand , yea ten thousand yeares is to the dead : For Being onely commensurates with Time , or length of days : not to Be , cannot possibly be capable thereof : So that the Livings tedious anniversary expectation of the Resurrection , and end of their faith , is not a twinkling to the grave : the livings Future is the deads Present : Therefore , it is well figurated in Scripture by sleepe , as , slept with his Fathers , 1 Kings 11.43 . fallen asleepe in Christ , 1 Cor. 15.18 . &c. not that it is so long a time to the dead , but that in nature there is nothing so represents death , or non-being , as sleepe : So that this may take away all carnal security : for who would not watch and pray over-night , that knows he must dye in the morning ; live well , and be wary to day , that must rise and answer to morrow ; believe to day , that would not be damned but saved to morrow ? This administers comfort to the righteous , but terrour to the wicked . Therefore Christ speakeing of his coming to Judgment , saith , I come quickly , & my reward is with me ; to let all men know , that in death there is no delay , their reward is present , he will not stay an instant : And further to confirm it , saith again , Surely I come quickely , Amen : even so come Lord Jesus . Object . 3. Thou fool , this night shall thy soul be required of thee . Luke . 12.20 . Answ . The life of the whole person , and not such as is fancied of the soul , except it had a mouth to eate , drinke , &c. as vers . 9. Object . 4. And it came to pass as her soul was in departing , Gen. 35.18 . Ergo , there is such a thing as the Soul , which continueth it's Being after death . Answ . No such matter ; for the sence of words is , as she was dying , or life a departing , for the following words say she dyed ; which could not be , if her soul ( her constitutive part ) lived still , no more then a man can be said to lose his hand , when he loses a finger . Object . 5. And he stretched himself upon the Child three times , and cried unto the Lord , and said , O Lord my God , pray thee , let this Childs soul come into him again : And the Lord heard his voyce , and the soul of the Child came into him again , and he revived . 1 King. 17.21 , 22. And Job 14.22 . It is said , his flesh upon him shall have paine , and his soul within him shall mourne . Ergo , there is such a thing as the soul . Answ . If it be meant life or breath , whose Being is consistent and terminated in a corpulent union : For , by that of the Child , is meant his breath or life , the thing that his corpulent matter wanted ; as vers . the 17. implyeth , which saith , his sickness was so sore , that there was no breath left in him : Therefore , that which was gone , was prayed for , his breath or life , as his Answer further proveth , which was , and it revived . And by Soul in that of Job is meant , his conscience ; whose seate is in the reasonable and memorative Faculties . Therefore , the use of the word Soul in those places , doth not prove such a thing in man as is supposed : For in Scripture it is variously used upon various occasions . It is put for the Stomack . Pro. 27.7 . for the eyes ▪ Jer. 13.17 . for the heart , 1 Sam. 18. for God , Pro. 9.16 . Heb. 10.38 . Jer. 14.17 . for the dead body , Psal . 16.10 . for the whole man , Lev. 7.19 . and 4.1 . Acts 7.14 . Num. 15.39 . Rom. 13.1 . Gen. 12.5 . and 46. Acts 2.41 . 1 Pet. 3.20 . for breath , Act. 20.10 . for life , Isa . 53.17 . Therefore , from those places those parts may as well be proved so many Souls , or Spirits of immortalitie , as from those where it is put for breath or life , it 's Being be proved , or such an immortal existence to be in the body . But to this Objection might be added Christs raising of Lazarus and others from the dead : and it would make a very good plea for Purgatory , Because from hell there is no returning , and from heaven none could be thankful to be called again : and it cannot be supposed that Christ would work miracles for any , for which they should not have cause to be thankful to him : and therefore these persons raised from the dead , if they shall be supposed to have immortal Souls , their return must needs be from some one of the Popes supposed Lymbocs or other . Object . 6. For which cause we faint not ; for though our outward man perish , yet the inward is renewed day by day . Ergo , there is soul and body in man. Answ . It is not said , though our flesh perish , yet our souls are renewed ; then 't were something to little purpose : but it is said , our outward man , which compared with what is meant by inward man , must needs be whole man ; for by inward man is meant faith or worke of grace , ( 2 Cor. 5.17 . ) which is no part of natural man : so that without it or it's renewing we are men perfect , as well as with it . Object . 7. Who knoweth the spirit of man , that goeth upward ; and the spirit of a beast that goeth downward to the earth ? Wherefore man hath a soul that goeth presently to Heaven , but the beasts to the earth . Answ . It cannot bear the sence ; for immediately before , he saith , their breath is all one , there is no difference : as the one dyeth , so dyeth the other , and goeth to one place , the dust : Therefore , if the beasts be reversed into the elements , so must mans . The meaning I take to be thus , that such a wonderful thing is the breath of a man , that breatheth upward , and the breath of a beast that breatheth downward , ( for spirit signifieth breath ; ) according to that of Ovid : Pronaque cum spectent animalia caetera terram , Os Homini sublime dedit , coelumque videre Jussit , & erectos ad sidera tollere vultus . that it's Faculty how it is , is past finding out : for Art in all her imitations could never touch that secret with her pensill . Object . 8. Feare not them which kill the body , but are not able to kill the soul ; but rather feare him , who is able to destroy both soul and body in Hell. Answ . This carries the face indeed of the souls immortality : but if the interpretation must be confined to that sence , it overthrowes the current of the whole Scripture : Wherefore , my opinion of it is , that by [ not able to kill the soul ] is meant , ( as Luke hath it , chap. 12.4 . ) have no more that they can do : that is , though they have power over this life , or the natural Body , that is sowne in corruption ; they have none over the Spiritual , that is raised in incorruption : which spiritual Bodies of men raised from the dead , are by Saint John in Rev. 20 4 , 5. termed Souls : I saw the Souls ( saith he ) of those that were beheaded for Christ , and they lived and reigned with him a thousand years : But the rest of the dead lived not again , untill the thousand years were ended : the Souls then that lived and reigned with him , are none other then the persons that were first raised by him from the dead at his coming , over whom none hath power but God alone , who therefore is most chiefly to be feared . This doth not set forth any immortality before the Resurrection , but shews , that onely that is in Gods hand , and he onely able to touch it , that is , cast it into Hell. That this must be so expounded , I further prove , from the non-entitie of Hell ; for there can be no casting into Hell , before Hell be ; which though it be ordained of old , Isa . 30.33 . it is but in posse , not in esse till the Resurrection : for satisfaction , it is convenient to declare what we mean by Hell : for Hell is diversly used in Scripture : It is put for the grave , Psal . 16.10 . and 55.15 . Isa . 14.15 . for the Whale in which Jonah was , Jon. 2.2 . for Sathans Kingdome leading to Hell , Mat. 16.18 . for Satan , or his malignant Spirits , Jam. 3.6 . for the place of the damned , Mat. 5.29 . and 10.28 . Luke 12.5 . and 16.23 . 2 Pet. 2.4 . & this last [ the place of the damned ] is that which we mean by Hell : and it is likewise variously called : as , outer darkness , Mat. 22.13 . and 23.33 . wrath to come , 1 Thes . 1.10 . and 5.9 . Chaines of darkness , 2 Pet. 2.4 . Jude 6. eternal fire , Jude 23. second death ▪ Rev. 20.6 . bottomless pit , Rev. 9.2 . place of torment , Rev. 14.10 . and 20.10 . Lake of fire , Rev. 29.20 . and 21.8 . everlasting punishment , Mat. 25.41 , 46 blackness of darkness for ever , Jude 13. Those several expressions are generally taken to set forth the end of the Reprobate , or the execution of Gods wrath upon them : Therefore if none of the forementioned places that Hell is put for , save that of the place of the damned , be taken for Hell , then most of those several expressions suite with it , yea , declare it : but the expressions in general grant no immediate execution after this death , but imply the contrary : as we may see , if we examine them . First , in Mat. 22.13 . when it is called outer darkness , and 23. vers . 33. damnation of Hell , compared with cap. 25.41 . where it is said , Then shall he say unto them on the left hand , Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels : to this adde 2 Cor. 5.10 . For we must all appeare before the Judgement-Seat of Christ , that every one may receive the things done in the flesh , whether good or evil : and to these adde 1 Thes . 1.10 . and 5.9 . where it is called , wrath to come : which thus compared , shew plainly , it is to come : else execution must goe before Judgement ; which in a Commonwealth would be ridiculous injustice , as first to hang men , and then judge them . At the day of Judgement we all must receive our reward according to our deeds good or bad , THEN shall he say unto them on his left hand , &c. and not before THEN : for it cannot be twice received : therefore , it is fitly called wrath to come , and the very Devils confirme this themselves , Mat. 8.25 . art thou come to torment us before the time ? which proveth plainly , that the time of their torment was not come : and if the Devil cannot be believed , God further cleares it , 2 Pet. 2.4 . For if he spared not the Angels that sinned , but cast them downe to Hell , and delivered them into Chaines of darkeness , to be reserved unto Judgment . And Jude 6. The Angels which kept not their first estate , but left their own habitation , he hath reserved in everlasting Chaines , unto the Judgment of the great day : In both which places it is said , they are reserved unto Judgment : and Jude vers . 7. to the Reprobate is reserved the blackness of darkeness for ever : and to this adde Rev. 20.10 , 11 , 12 , 13 , 14 , 15. which clearly shew , that at the day of Judgment both Devils and Reprobate together shall be cast into the Lake of fire : Therefore , if reserved for both till then , I le be bold to say , it shall not be till , nor before then . Moreover , Rev. 19.20 . it is said , the beast and the false Prophet , and them that worshipped his Image , were cast alive into the lake of fire and brimstone : and chap. 20.10 . And the Devil that deceived them , was cast into the Lake : and this , vers . 6. and 14. is called the second death : therefore , this casting into the Lake must be after the Fall of Antichrist ; and after he hath done deceiving , and not before : for if he be there now , he hath done deceiving : for once there , it is impossible he should deceive : but that he hath not , there is more witnesses , then starres in the Skie , or sand in the Sea ; our innumerable sins , whose just reward is the second death . If it be Questioned , where then the Devils are ? Observe , they are but Creatures , and such as are fallen from their Heavenly mansions , therefore , within the Sublunarie compass ; so that as the Earth is the proper place for ponderous and gross bodies ; and the Devils being more subtile and aiereal , may be referred to the aire ; and not without ground from Scripture : for Ephes . 2.2 . the Devil is called the Prince of the power of the aire : so that their casting into Hell , must be the aire : and Hell may as well be put for the aire in those places , as in other for the grave , &c. their prison , or place of custody , as the grave to the dead . And Rev. 12.9 . 't is said , he was cast into the earth , and his Angels , &c. This premised , Hell and Damnation not yet ; well might Ignorance straine it self into such incertain conceits about the place of it's Being , and it not as yet : Some have feigned it in Mount Aetna , some in the Element of Fire , which is betwixt the upper Region of the Aire and the Globe of the Moon ; some to be in the Caves of the Earth , and Conduits of the Sea ; some onely in the Sea , as Archer in his Personal reign of Christ mentions , because the Devils were cast into the Swine , which ran violently down a steep place into the Sea , Mar. 5.3 . surely , they might as well say , they have Milstones about their neckes , because it is also said , Better a milstone were tyed about his necke , and he cast into the bottom of the sea : for the one followeth no more then the other : Some say , it is in the Earth , equally so far distant from the surface , as Heaven is above it : as Phillips , &c. and this he labours to confirme with Scripture : as Pro. 15.4 . The way of life is above to the wise , that he may depart from Hell beneath : and Phil. 2.10 . That in the name of Jesus every knee should bow , of things in Heaven , and things in Earth , and things under the Earth : i. e. in Hell , saith he . And Luke 16. The rich man saw Abraham afar off , and Lazarus in his bosom : And Ezek. 31.18 . Yet shalt thou be brought down with the trees of Eden unto the nether parts of the Earth . But those and such like places which literally seem to import Hell , conclude the thing no more , then other literal expressions prove God to have corpulent eyes , eares , hands , &c. but are expressions after the manner of men , to shew the gradation of condition betwixt the wicked and the righteous , the one the extreamest debasement , the other the extreamest exaltation ; which could not be better figurated to sence , then by Heaven and Earth . And in particular thus : The first , as Prov. 15.24 . is literal or figurative , which interpretation can neither be canonicall nor rational ; for thereby wise men must not tread upon the ground , but must walke upon the Aire , or upon the water , as Christ and Peter upon the Sea , ( Mat. 14.25 , 29. ) and there onely the way of life : for it saith , their way is above . For the second ; as , Phil. 2.10 . that is both prophetical and figurative , to shew how in process of time all Degrees shall subject to Christ : Angels , Men , Beasts , Devils , and Death , whose Degrees are thus literally expressed to sence , by Heaven , Earth , under the Earth ; or Angels that are highest in dignitie , and so caelestial ; Men and sublunars the middle , and so terrestrial ; Devils and Death the lowest , and so subterrestrial . The third , as Luke 16. is parabolical : ( of which more anon ) and it seems by this , if Hell be so deep in the Earth , the Damned have wonderful good eyes , to see through the earths gross body , and the Heavens 12. Spheares into the Coelum Empyreum , to spy Lazarus in Abrahams bosome ; or else Heaven must be there too , even in the centre of the Earth : this is the consequence of such parabolical Arguments . And the 4. or last , as Ezek. 31.18 . is akin to those : for , it is but to shew , how that Pharoah in the hight of his pride and furie was brought to confusion , which in the 15. vers . is expressed by , In the day when he went down into the grave ; and vers . 14. unto death , to the nether parts of the earth , to the pit ; and vers . 17. into Hell : all which shew but the sudden death and utter confusion of Pharoah and his Army : and at the utmost , Hell here can be but put for death , or the grave ; and not for any such place of torment . Object . 9. Such a one caught up into the third Heavens : how that he was caught up into Paradise , 2 Cor. 12.2 , 4. there Paradise is put for the third Heaven : And to this compare Christs Answer to the thiefe upon the Cross : This day thou shalt be with me in Paradise : Therefore , Paradise is the third Heaven , the place for the souls of the righteous , whither the Thiefes soul went that day . Answ . Christ was not there that day himself ; for he was three days and three nights in the grave after his death : during which time , all the soul he had , was there detayned by death , as is evident by Psal . 16.10 . compared with Acts 2.31 . for if it were not so , then Christs humane nature tasted of death ( not wholly ) but partially onely , and thereby wrought not a whole , but a partial redemption to humane nature ; because the soul , the most considerable part thereof , dyed not , being immortal ( as is fancied : ) which if true , Then believers will not be compleat in or by Christ , as Saint Paul affirms them to be , Col. 2.10 . having immortality onely to their bodies by Christ , but not to their souls , these being immortal before . And then Christ by the Gospel brought life and immortality to light , onely for the bodyes of men , and not for their souls , 2 Tim. 1.10 . and then believers at the Resurrection will have two several and distinct lives and immortalities ; the one of their souls , by nature ; and the other of their bodyes , by Christ : which is absurd to imagine . Besides , if the Thiefe's souls was that day with Christs Soul in Paradise , a place of glory and exaltation ; Then humane nature had reward and exaltation before Christs Resurrection , or his conquest over death , even whil'st the Salvation of all man-kind was in suspence , yea , and before its justification ; for Christ dying for our sins , rose again for our justification , Rom. 4.25 . And further , if Christs soul was that day in Paradise , then the Apostles Creed may be questioned as untrue , which together with Scripture affirms , that Christ that day was both dead and buried ; neither of which can be true , if his soul ( the principalest part of his humanity ) remained alive , and ascended that day into Paradise . Besides , if that fancy had been true , then it ought , and without doubt should have been put as an Article of the Creed , to have been believed by all Christians ; and had been as necessary a point to have been known and believed by them , as any other Article there put concerning Christ . Object . 10. But the meaning of the words may be , that the thiefes Soul was that day in Paradise with the God-head , and not with Christs Soul. Answ . If so , then this will follow , namely , that the theifs humane nature was exalted before Christs humane nature ; which will contradict St. Paul , Col. 1.18 . where he saith , that Christ was the first born from the dead , that in all things he might have the preheminence : and Christs own reward & exaltation went not before , but followed after ( as an effect of ) his sufferings and conquest over death , as many Scriptures do witness : For when he had by himself purged our sins , he sat down on the right hand of the Majesty on high , Heb. 1.3 . we see Jesus was made a little lower then the Angels , for the suffering of death , Crowned with glory and Honour , Heb. 2.9 . Christ being found in the fashion of a man , humbled himself , and became obedient unto death , even the death of the Cross : wherefore God also hath highly exalted him , and given Him a name above every name , &c. Psal . 2.8 , 9. And no man in his wits can be so sensless , as not to understand his Resurrection to intervene his suffering , and this his exaltation . Besides , since the God-head is everywhere , how could the Thiefe be absent from it anywhere ? Wherefore by no means may it be granted that the thiefe was in Paradice that day , or can be there before his restoration or Resurrection ; unless he were or can be there with his broken leggs : for Christ said not Thy Soul , but Thou , i. e. Thou Theife , or Thou man shalt be with me : And he that can make a Thiefe of him in the sence for which he suffered , or a man either , without his body , is a better work-man then I know any . And if the soul ( as they say ) have all life in it self , and it not subject to death , and be the humanity and constitution of Man ; and the corpulent matter , the bulke of the body , be but an instrument whereby the soul acts and moves , and all the action and motion of the body be meerly instrumental ; then neither Christ nor the Malefactor died that day , nor can any man ( as man ) die : for thereby his Man-hood , that which makes him man , his Soul , is made immortal , unsubject to death : But the Scripture speaking of the resurrection of Christ , ( Acts 2.31 . ) saith , His soul was not left in Hell , neither his flesh did see corruption : and Acts 8.33 . For his life is taken from the earth : and Isa . 53.8 . He was cut off out of the Land of the living . All which could not be , by the fabulous conceit of the soul : for the first place ( as Act. 2.31 . ) doth shew , that not onely his flesh , but life and being was subject or conquered by death : and the second , it was taken from the earth , shews it returned thither , else could it not be raised from thence : the third , he was cut off out of the land of the living , shews no life remained in the soul ; for if his soul retained his life , and entered Paradise , which the Soularies make to be the Land it self of the living ; he never dyed : But his soul ( even all the soul he had ) was made an offering for sin , yea , he poured it out unto death , Isa . 53.10 , 12. Therefore , this opinion of the soul cannot stand in competition with the sufferings of Christ , but flatly denyeth his death : So that from the expression of This day shalt thow be with me in Paradise , a present Soulary enterance into glory cannot be wrested under or without the denyal of his death . Object . 11. It is said , Heb. 9.24 . That Christ entered into heaven it self ; what 's that , but the third heaven or Paradice , into which Saint Paul was caught up , before mentioned , and whereinto the Thiefes soul entered the day of his death ? Answ . This place of the Hebrews hath reference to Christs ascention after his Resurrection , and to his enterance into the highest heaven , and Tabernacle of God , not made with hands , whereof the Holy of holies , into which the high-Priest entered once a yeere , was a figure , made with hands , according to the patern of this heavenly house or Tabernacle which was shewed to Moses in the Mount ; as by comparing Heb. 6.20 . Heb. 8.1 , 5. Heb. 9.1 , 23 , 24. and Act. 7.44 . with Exo. 25.9 , 40. may be seen : and is the same wherein Christ tells his Disciples are many mansions , and that he will goe and prepare a place there for them , and that he will come again , and receive them to himself , John 14.1 , 2 , 3. And in the interim , he there appeares in the presence of God for them ; as Heb. 9.24 . Object . 12. In 1 Pet. 1.3 , 4. Peter saith that it is an Inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for the Saints : and S. Paul , 2 Cor. 5. says , it is eternal in the heavens : wherefore it being for the Saints enjoyment , the souls of the Saints presently after death , must ascend to enjoy it ; else can they not enjoy it at all : we nowhere read that their bodyes shall at any time ascend thither . Answ . Saint Paul there saith , It is eternal in the heavens , but saith not that it is eternally there : for Saint Peter in the 13 vers . of the same chap. saith , that it is to be brought thence to the Saints , at the Revelation of Jesus Christ , ( and not that the Saints shall be taken up to it : ) and this will not be so brought down to them for their enjoyment , till after the Resurrection , and when the new Heavens , and the new Earth , are created ; as is evident in Rev. 21.1 , 2 , 3. and When mortality is swallowed up of life , then , and not till then , shall the Saints be clothed with this their house from Heaven , as Paul in the same place , vers . 2 , 4. declares . Object . 13. By faith , Enoch was translated , Heb. 11.5 . And Elijah went to heaven in a whirlewind , 2 King. 2.11 , 12. Answ . This no way contributes any thing to the fancy of the soul in a Paradice , but rather altogether confounds the conceit : for Elijah left his mantle , not his body behind him , when he ascended ; and Enoch was also wholly taken up . And therefore , Christ in the speech of the Theifs being with him in Paradice , did not intend that present day , but at the time of his coming into his Kingdome , he should be there with him ( according to the theifes petition : ) which Kingdome was not then shortly to be expected , but is yet to come ; nor will it be , until after Christs coming again in the clouds , with power and great Glory , as is evident , Luke 19.11 , 12 , 15. Luke 21.27 , 31. Besides , if Christ himself was that day in Paradice , a place of glory , he was there unglorified , or else being there glorified , he afterward became unglorified again : for so he told Mary he was after his Resurrection , Joh. 20.17 . neither of which can reasonably be imagined . And it is palpable , that many errors are grounded upon mis-translations of the Scripture ; & this place , though the genuine signification of the words thereof be rendred , yet may it be reputed within the nature of mis-translation : for we have manifestly cleared , that the sense of [ this day thou shalt be with me in Paradise ] cannot , as it is vulgarly taken , stand with the foundation of Religion , or with solid reason : Therefore there must be some fault in the English Text ; which if narrowly examined may appear : for if the words in the Original be thus rendered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , And Jesus said unto him , Verily I say unto thee to day , Thou shalt be with me in Paradise ; which differeth from the common copies onely in the transposition of a comma , incident to transcribing and printing , and then the objection from hence vanisheth ; i. e. To day I tell thee ; not , This day thou shalt be with me in Paradise : And well might he use that expression , [ I tell thee this day ] as a trial of the sincerity of his faith ; for if he could believe in him that day , or present time of his sufferings , he should be with him in paradise ; or when he should appeare in his Kingdome , he should appeare with him in glory : or thus , [ I tell thee to day , Thou shalt be with me in Paradise ] is as if he should say , I tell thee this day , which is the day of my suffering and of thy conversion , that as sure as this is the Day , so sure thou shalt be saved , or be with me at my coming into my Kingdome : where the attestation of [ This Day , ] is as an assurance , pledge , or witness of Christs mercy towards him , and as a tryal of his faith therein . The like expression Paul useth , Acts 20.26 . Wherefore I take you to record this day , that I am pure from the blood of all men . Obj. 14. Then shall the dust return to the earth as it was , and the spirit shall return to God who gave it . Eccl. 7.12 . Answ . By spirit cannot be meant such a thing as the soul , except all souls go to God , and none to the Devil : for it is indifferently spoken of all : but by spirit is meant life , which hath various expressions in Scripture : it is the will of God , that dust shall be made man , and live , and it is done , and he liveth ; and his will that it shall die , and it dyeth , or returneth to what it was : he withdraweth his communicated power , and man ceaseth . [ The Spirit shall return ] the communication , power , or faculty of life shall cease : [ to God that gave it ] to him that communicated , or gave it , in whom we live , move , and have our being : no otherwise mans spirit ( or life ) returneth to God that gave it : he taketh away the breath , and the creatures dye , and return to their dust , Psal . 104.29 . for the life of man is even a vapour that appeareth for a little time , and then vanisheth away . Jam. 4.14 . Object . 15. And they stoned Steven , calling upon God , and saying Lord Jesus receive my spirit . Act. ●7 . 59 . Answ . This is a commendation of his life or being into the hands of God , in whom with Christ our lives are hid , Col. 3.3 . as a full assurance of hope and faith in the Resurrection , that when Christ who is our life , should appeare , we also might appear with him in glory : For God is not the God of the dead , but of the living : for all live unto him , Luke 20.38 . And thus , and no otherwise , was his spirit commended , or returned to him that gave it , whose spirit goeth forth , & we are renewed , Psal . 104.30 . answerable to that of the two witnesses , in whom the spirit of life from God , after they had lien dead three dayes and an halfe , entered into them , and they stood upon their feet . Object . 16. God breathed into his nostrils the breath of life , Gen. 2.7 . Ergo , man hath an immortal soul . Answ . Then so is the soul of a Beast ; for Solomon saith , their breath is all one , Eccl. 3.19 . and David reckoning up the creatures , and man amongst them , saith indifferently of them all , God hideth his face , and they are troubled ; he taketh away their breath , they die , and retrun to their dust , Psal . 104.29 . and this is further amplyfied in Gen. 1.33 . to every thing in the Earth wherein there is a living soul , &c. and cap. 7.21 , 22. all flesh dyed , in whose nostrils was the breath of life : and Num. 31.28 . all which make no difference betwixt them , but as the one dyeth , so dyeth the other , and man hath no preheminence above a beast : For what man is he that liveth , and shall not see death , or deliver his soul from the hand of the grave ? Selah . Psal . 89.48 . Object . 17. And it came to pass the Beggar dyed , and was carried by Angels into Abrahams bosome , &c. Luke 16. from the 22. to the end . Answ . There was never such a man as Dives or Lazarus , or ever such a thing happened , no more then Jothams Trees did walk and talke , Judg. 9.8 . but it was a Parable , to prove , that nothing is more effectual for conversion , then the ordinary preaching of the Word by the true Ministers or Ambassadors of God ; such as Moses , and true Prophets of old ; and as Christ , his Apostles , and Prophets , and true ministers since . Further , the consequence concerning the soul is but drawn from the literal sence , in which sence I shall deny it canonical Scripture ; for it makes in that sence more for bodys then the souls present being in Heaven or Hell , v. 23 , 24. & maketh Abraham the Father of the Damned , vers . 24 , 25 , 27 , 30. and vers . 22. Dives dyed and was buried ; and yet vers . 23. he lift up his eyes being in torment , and seeth Abraham , &c. and vers . 25. he cryed for Lazarus to dip the tip of his finger to coole his tongue ; which in the literal sence thus applicated , must needs be contradictory , unless his eyes , tongue , and Lazarus finger was not buried , or their souls had corporeal corpulent members ; which to conceit is ridiculous : Therefore , from this place the Resurrection of the body before the day of Judgment ( even as soon as a man is buried ) may better be proved , then such a present Soulary enterance into Heaven or Hell. Object . 18. By which also he went , and preached to them in prison . Answ . [ By which ] that is , by that whereby he was quickened , or raised from the dead , his divine Spirit , as the foregoing words ( whereon the sence of those depend ) doth evidence , vers . 18. Christ once suffered , &c. dead in flesh , but quickened by the spirit , ( vers . 19. ) by which also he went , &c. So that he went and preached by that , whereby he was quickened or raised : Therefore , the preaching here meant , was not by that which was raised , but by that which did raise ; which was ministerially , as the following words further evidence , shewing to whom he preached , even those which were disobedient in the days of Noah , on whom the long-suffering of God waited while the Arke was a preparing : those were the spirits here meant , the wicked of those days , which are now in prison , that is , dead , or imprisoned in the Elements . Here the grave or death is called a prison , as indeed it is , for therein all that dye are reserved in the chaines of death ( the Elements ) not to be delivered till Judgment , Rev. 20.13 . according to Job 3.18 . there the prisoners rest together . Object . 19. Joh. 11.26 . Whosoever liveth and believeth on me , shall never die . Answ . [ Whosoever liveth ] doth not in this place import the state of this life ; for should it , believers should not die this death : but relateth to the state or life at the Resurrection ; as the foregoing words , on which the sense of these depend , evidence , viz. I am the Resurrection , and the life : he that believeth in me , though he were dead , yet shall he live , ( to which these words are annexed ) And whosoever liveth , & believeth in me , &c. which is to say , Every believer , though dead , shall live , or be raised again ; and living or raised again , shall never dye any more ; that is , shall scape the second death , Joh. 5.24 . Secondly , This life may be reckoned from the action of belief : for God calleth things that are not , as if they were , Rom. 4.17 . yea all , even the dead , live unto him , Luke 20.38 . And so the believer never dyeth in Gods account . Rom. 14.7 , 8 , 9. None of us liveth to himself , and none of us dyeth to himself : for whether we live , we live unto the Lord ; and whether we die , we die unto the Lord : whether we live , therefore , or die , we are the Lords : for this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and the living . Object . 20. Therefore glorifie God in your body , and in your spirits , 1 Cor. 6.20 . Answ . Before , he called the body the Temple of the holy Ghost , vers . 29. and vers . 15. the members of Christ ; which needs must be the whole man , and not his bare carcass : for in death who can praise the Lord ? in it can be no habitation for the holy Ghost , and therein were they to glorifie God : to make Christ the head of such members , were to make God , the God of the dead and not of the living : therefore , by body and spirit , is meant whole man , aiming at a thorough and perfect sanctification , as well in that which respecteth thought , [ the spirit ] as in that which respecteth action , [ the body : ] inwardly to gloryfie God , as well as outwardly to flee fornication , &c. Object . 16. I saw under the Altar the souls of them that were slaine for the word of God , &c. and they cryed with a loud voyce , &c. Rev. 6.10 , 11. Answ . They were such souls as lay under the Altar slaine , or sacrificed , or as vers . 11. hath it , were killed ; these therefore being dead souls , or martyred Saints , their crie must be as the crie of the blood of Abel : And the like vision of dead Saints confirms it , as , cap. 20. vers . 4 , 5. And I saw the souls of them that were beheaded for the witness of Jesus , and they lived , and reigned with Christ a thousand yeares : but the rest of the dead lived not again till , &c. whence it is plaine , that he beheld the Resurrection , or restoration of life unto dead souls , even of them that were beheaded , but the rest lay dead , or lived not again till , &c. Thus much of illegitimate Objections from Scripture : Now to the probation hereof from Procreation or Generation , and as neer as I can to resolve all occurrent Objections thereon , that shall confront . CHAP. V. Of procreation , how from thence this Mortality is proved . IT is supposed ( as I conceive ) by none , that what naturally proceedeth from Man simply by the course of nature , can be immortal , but must first taste of mortality : And therefore there are two sorts of Opinions to maintaine this Heathenish Invention about the soul , whereon it's immortalitie is grounded , which I shall chiefly encounter : the one , that it is created , and infused at the conception , and so onely Gods worke . The other , that it is concepted by the woman through the concurrence of the seed of both sexes , but not simply by the course of nature , but by the supernatural and extraordinarie assistance or efficacie of God in conception more then in other creatures : and so partly mans , and partly Gods worke . But that I may utterly demolish the structure of this Invention , I shall turn up the foundation of each kinde in it's place : But first I shall speak a word or two in general of Procreation it self . That whole man is generated by man , Observe : That as the whole Tree is potentially in the seed , and actually in time springeth from it ; or as many graines of wheat are in one graine virtually , and perfectly actual in time : so in the seed of mankind , is whole man potentially , and wholly actual in time ; or all Adams succession , which in time are propagated , were wholly in him , life and limbes , or as 't is more common , soul and body . So that whatsoever in time is actual by procreation , it was at first potentially wholly in it's original . Further , Generatum sequitur naturam generantis ( he begat a son in his own image , Gen. 5.3 . ) is not not onely philosophically , but Theologically true , Mat. 7.16 . Job 4.14 Therefore mortal Adam must beget mortal children in his own likeness , soul and body , except the soul was no part of his likeness : For that which is immortal cannot generatively proceed from that which is mortal , as Christ saith , that which is born of the flesh is ( as it self is , corruptable mutable ) flesh , John 3.6 . so then by this mortal flesh cannot be generated an immortal spirit , or soul that can subsist by it self dissolved from the flesh ; for if it should , in that act it should go beyond it self , which is impossible ; and thereby more should be done by man and woman in generation , then God did or could do in the creation ; for he neither did , or could create any thing greater , purer , or more excellent of nature then himself , and such as could subsist without him . But if this doctrine be true , ( as Woolner in his Original of the soul averreth ) fleshly man by a fleshly generation , or mixture of the seed of both Sexes doth beget or conceive something greater , purer , and more excellent then himself ; an immortal substance , an Angelical entitie , the Soul , that can subsist without the flesh by which it is : which is as fire without light , earth without heaviness , grosseness , &c. should be , by which they are : and further , the Effect to be prior dignitate , precedent to the Cause , as if a man because a creature , should be before his Creator . But if it be Replyed , that the soul is generated by the soul , as the body by the body ; I answer , then there must be He-souls and She-souls : for without Sexes is no generation . But now to the first sort , who say it is by infusion , or as the saying is , Creando infunditur , & infundendo creatur . To which I Answer , that in conception there is corruption or marring , according the proverb , Corruptio unius est generatio alterius : so that if it be by conceiving or creating infused , and by infusion concepted or created , that is as much to say , it is made in the marring , and mar'd in the making ; or , infus'd in the marring , and mar'd in the infusion : whence followeth , that it is neither conceived , created , nor infused ; neither made , nor mar'd : but must be , if it be , no man knows what , or how ; whether an Angel , a Beast , or a Monster , any thing , or nothing : Riddle me , riddle me what 's this ? a Soul ! a Soul ! creando infunditur , & infundendo creatur ! Secondly , if the soul be a creature infused , then Christ did not take the whole man-hood from the seed of the woman , but worse then a bare brutish body , a dead carcass : But Christ was made of the seed of the woman according to the flesh , Ram. 1.3 . Acts 2.30 . and was as we are , sin excepted , Heb. 14.15 . and this our Image he received wholly from the woman : Therefore receiving his whole humanity from her , the soul can be no infused creature . Thirdly , That which brake the Serpents head was Christs humanity : But the seed of the woman brake the Serpents head . Ergo. Fourthly , If we consist of soul and body , and are not men without both , and receive not our souls from him , but are dayly created : Then Adam is the father of no man , 2. Christ cannot be the Son of man , and so no Saviour , because thereby his manhood , constitutive part , even that which should make him man , could not be by the seed of the woman . 3. So a man is as much a father of fleas and lice , which receive their matter from him , as of his children . 4. Whereas God blessed man , and bid him , as the rest of the creatures in their kinde , fill the Earth in his kinde with men : then he commanded him to do more then he had given him power for : and so to content nature , and supply her imbecility to obey , is forced to a daily creation . 5. Then God finished not the Creation in sixe dayes , but rested before he had done creating . Fifthly , If the soul be infused , it must be at the conception , or after the conception : If at the conception , then every abortive conception hath an immortal spirit in it , and must rise again : If after , then there is growth before there is life , which is impossible ; for the soul is made the vegetive as well as the motive , sensitive or rational part : and if this immortal spirit be something else , then we are not conceived perfect men ; and as we are conceived , so are we born , trees , brutes , or I know not what , and afterwards are made men , if we be men at all : and so Infants that die in the wombe , or in the birth , are little better then trees , and worse then beasts . Sixthly , If the soul be not generated with the body , but a creature infused into a dead body , for they say , the soul is forma formans , that giveth life and motion to the body : Then it is lawful to be a Nigromancer ; for Nigromancie is nothing but putting a spirit into a dead body , and so it is but an imitation of God , and God the onely Nigromancer , and all the men in the word but Nigromatnick Apparitions , whose spirits when they have done the worke for which they were put into the bodies , desert them , as other conjured Ghosts do . Seventhy , It is granted that the body considered meerly sensitive cannot sin , and that the body is but an instrument , or as the pen in the hand of a Writer , to the Soul , whereby it acts and moves : Therefore , if the Soul come immediately from God , or there be an immediate worke of his in it's production , then of necessity , that immortal thing , and not our mortal flesh , is Author of all sin , and it onely prone to all sin , and not the flesh , no more then a conduit , though a meet instrument to convey water , is the author , or fount of water , or prone to spring : And so Gods immediate hand is the cause of all sin , that man had better been without this soul ; for it must needs be some damnable wicked spirit , or some Devil that God puts in him ; for such as the fruit is , such must the tree be : but the fruit is damnably wicked : Therefore , the Soul must be some damnable wicked thing : No marvel then if Reprobates must needs sin and be damned , since God infuses such a malignant Soul , that counsels them with Jobs wife to curse God , and die , yea such a one as wholly workes out their condemnation : This is as if a man should break his horses legs , and then knock out his brains for halting . If it be said the soul comes pure from God , and it is the body that corrupteth it ; I answer , that this to excuse God one way , makes him like the tyrant Mezentius , that bound living men to dead bodyes , till the putrefaction and corruption of the stinking corps had killed them . Besides , the mind may sin without the Action of the body , but not the body without the mind , for a man may covet in his mind , and not act with his body , and yet sin ; but if he do with his body , and not consent with his mind , he sinneth not : as for example , a man may accidentally and ignorantly kill a man by a blow , which was never intended or aimed at him , and yet he not guilty of murther : but if he intend it in his mind , though he never do it , he is guilty : Therefore the body may be made sinful by the soul , but not the soul by the body . Now to the other kinde , who say , that this supernatural worke by nature , is effected by Gods special supernatural assistance , operating or applicated to this natural aptitude , in whose mutual concurrence this immortal substance is concepted , and in conception united to the flesh , the whole in the whole , and the whole in every part . To which I Answer , that there is no more special supernatural efficiency from God in mans procreation then in other creatures , but that special gift or natural instinct to every kinde of creature given in the Creation to produce it's kinde , whether vegetative , sensitive , or rational , Gen. 1.25 . 1 Cor. 15.38 . for the gift or blessing is all one and the same , and alike unto all according to their kindes , as appeares , Gen. 1.22 . God blessed the Fowls and Fish , saying , Be fruitful and multiply , and fill the waters in the Seas , and let the Fowles multiply in the Earth : And vers . 28. the self-same he speaks of man and woman , And God blessed them , and said unto them , be fruitful , and replenish the earth ; and by this blessing , or Natures general instinct equally unto all , men and all other creatures continue their multiplications and procreations : So that the Fowles , Fish , &c. have as great and special assistance as man in their conceptions and procreations , equally mediate and natural : Therefore , if by mans conception an Angelical immortal Soul is producted , so likewise is there the like in other creatures . The result of all which is this , that as Fish , Birds , and Beasts each in their kinde procreate their kinde without any transcendency of nature : So man in his kinde begets man , corruptable man begets nothing but what is corruptable , not halfe mortal , halfe immortal ; halfe Angel , halfe man , but compleat man totally mortal : for through mortal organs immortality cannot be conveyed , or therein possibly reside . If it be scrupled , that this destroyeth the hope of our faith ; I Answer , It doth but remove it from a false principle to a true , from a deceitful fancy to an infallible object , the Resurrection : For though I ascribe nothing actually to nature , but corruption , yet potentially I ascribe incorruption : as to the kernel of an Apple a Tree may not actually , yet potentially be ascribed : So I grant , that nature produceth the Seed , to which when she hath done her elementary worke , even all that she can do , and in all things transient finished her course , even from that corrupted seed Christ supernaturally raiseth an incorruptable body , 1 Cor. 15.36 . Thou foole , that which thou sowest is not quickned except it die : it is sowen in corruption , it is raised in incorruption ; it is sowen a natural body , it is raised a spiritual body : Therefore nothing of man can be immortal , but what first hath seen corruption . So that , if that which is made the better and most excellent part of Man , without which he is NO MAN ( as is held ) titled the Soul , shall not see corruption , it shall not participate of the immortality purchased by Christ , but must needs perish , except there be Ens extra Deum , as that strange invented Entitie must needs be : And so consequently , NO MAN shall be saved : And as before it incur'd this Absurditie , that the Souls of the Damned shall not perish , but stand as well as the Stative Angels : So by this , the Souls both of the righteous and wicked shall for ever cease , and never be immortalized at the Resurrection : And thence the denyal both of Resurrection , Condemnation , and Salvation , Heaven , and Hell , God and Christ , is inavoydable : After rusheth in the Epicurean Blasphemy , Let us eate , and drinke , for to morrow we dy : And so , so many bellyes , so many Gods , and no other . It is Objected , That the rareness of conception argues a supernatural immediate assistance essential , without which the soul cannot be . Answ . That commeth by a natural defect , and not by with-holding of Gods immediate hand , else he should have a special and immediate hand in Adultery : And so Whoremongers and Adulterers set God a worke to create Souls for their Bastards , which is to make God a slave to their lusts . Further , it is Objected , That God hath from eternitie decreed concerning man above all creatures , both who should come into the world , and at what time : Therefore , accordingly he must have a worke in mans conception above other creatures . Answ . No such thing followeth : for time and number may be appointed , and yet the due course of nature proceed , as well without as with an immediate assistance , towards man in his kinde , as in Beasts in their kinde . Moreover , Woolner in his Treatise on the Soul , pag. 115. saith , That the more spiritual parts , and chiefly the Soul is ( but partly mediately , partly immediately ) conceived at the first instant , or union of the seed of both Sexes : For by it ( pag. 127. he saith , ) the corporeal parts are prepared and perfected : Therefore , it must of necessity be at the first instant , or else no conception : And pag. 129. That all Souls , as well of Beasts , as of men , are essentially as perfect at the first instant of conception as ever afterwards . And pag. 97. he saith , The Soul can live without the body , and cannot be corrupted by it . Answ . That then it followeth , If a woman miscarry , immediately after that very instant , that the Soul of that Effluction or unshapen deformed peece of congealed blood being immortal , must needs continue its immortality ; and that Effluction as well as perfect bodyes , shall be raised again : for if degrees of corporal perfection hinder , then those that are born imperfect , as without legges , armes , or hands , or any other member , as divers are , they shall never be raised again , and so out of the compass of Christs death : and though it should be granted , that Christs death is denyed an Embryo , yet that souls immortality cannot be nullified ; for immortality once begun , must never have an end : and he saith , it cannot suffer with the flesh : therefore , if not with the whole mass of mans corpulency grown to it's full perfection , much less with an Embryo , that is ten times less imperfect and invalid : for he saith , it is as perfect at the first instant as ever afterwards : therefore , it must be saved or damned ( if there be any for others ) but no man knows how or which way , except it can be proved , Christ dyed for bare souls , souls without bodies ; which will puzzle the cunningest soul that ever was made in the marring , and mar'd in the making . Further it is objected , Creatures propagated out of kinde , as by buggery ; as , Apes , Satyres , &c. are supposed , are not endowed with reasonable souls : Ergo , souls are created immediately , or however of necessity , Gods superficient power is joyned to the propagation thereof : Answ . As I will not altogether confidently affirm they have rational souls , so will I not altogether deny it : For in man it is some organical deficiency more or less , that is the cause , that some men are less rational then others ; for some have abundance of wisedome , and some are meer fools : and in children , whose Organs are not come to perfection , there is not so much as there is in an Ape : This premised , why in some measure , as far as by those improper Organs can be expressed , may they not be rational , though not in the same degree as is capable of God , as well as Infants who are as uncapable pro tempore as Apes ? But perchance , it will be replyed , that then Christ dyed for Apes , as well as for Infants . I answer , Christ dyed not for the rational part separated from the material , nor the material from the rational , if there should be such Buggery-births , or if by that unnatural course they should meet in one , ( which is impossible , for the blessing of procreating any thing in its kinde , is to the kinde ) for that neither , but for the natural production by the conjunction of both Sexes legitimate from Adam , and not such unnatural by-blowes : As for births out of kinde , they come within the compass of the Curse , and cannot any wayes claime priviledge in the Restoration , but must expect with Thornes , Briers , and all manner of Vermine , and Filth which breedeth on corruption , to be done away , when mortality is swallowed up of life . For all other Creatures as well as man shall be raised and delivered from Death at the Resurrection : my Reasons and grounds for it be these . First , that otherwise , the curse in Adam would extend further then the blessing in Christ , contrary to the Scriptures : For as in Adam all dye , even so in Christ shall all be made alive , 1 Cor. 15.22 . For the wages of sin is death , but the gift of God is eternal life through Jesus Christ our Lord , Rom. 6.23 . Therefore , Death coming upon all the Creatures by the sin of Adam , no death being before sin , life shall come upon all by Christ . Secondly , the Beasts were not given man to eat in the Innocency , but to all flesh wherein was the * breath of life was given the green herbe for meat : Therefore , the death of the Beasts , &c. was part of the Curse , and so to be done away by Christ . Thirdly , If the other Creatures do not rise again , then Christ shall not conquer death , but when it is said , O Death where is thy sting , O grave where is thy victory ? it will be answered , In Beasts , because they are still captivated under its bondage : But as by one man death entered into the world , Rom. 5.12 . and by man came Death , by man shall come resurrection from Death ; and the last Enemy that shall be destroyed is Death , and Death shall be swallowed up in victory , 1 Cor. 15.21 , 54. Therefore Death shall not retain them , but they must be delivered out of its Jawes . Fourthly , these ensuing Scriptures do clearly prove it : Col. 1.15 , to the 23. All things were created by him and for him , whether they be things in Earth , or things in Heaven : and be not removed away from the hope of the Gospel , which yee have heard , and which was preached to every Creature under Heaven : And Mar. 16.15 . Go yee into all the World , and preach the Gospel to every Creature : that is , Glad Tydings , life and Resurrection from the bondage of corruption to every Creature by Christ : therefore , is he said to be the First-born of every Creature , the First that 's born , or raised from the Dead : so that those whereof he is the First , must follow , that is , every creature , else could he not be the First-born from the Dead of them all . And Rev. 21.5 . after the dissolution of all things , he saith , Behold , I make all things New : And Psal . 104. David reckoning up Men , Cattel , &c. saith , Thou takest away their breath , and they die ; thou sendest forth thy spirit , and renewest the face of the Earth : and Psal . 102. speaking of the Heavens , saith , as a vesture shalt thou change them , and they shall be changed : and Isaiah saith , in the New Earth the Wolfe and the Lambe shall feed together , and the Lion shall eate straw like a Bullocke : and Paul saith , Rom. 8.19 , 20 , 21. The earnest expectation of the Creature waiteth for the manifectation of the sons of God : For the Creature was made subject to vanitie , not willingly , but by reason of him who hath subjected the same in hope : because the Creature it self also shall be delivered from the bondage of corruption , into the glorious liberty of the children of God : for we know that the whole Creation groaneth , and traveleth in pain till now . Therefore the Gospel or Glad Tydings is unto all ; all are under hope , and all things , men , beasts , &c. shall be made new , or restored at the Resurrection ; and so Death shall be swallowed up in victory , and mortality of life : or Death having given up her dead , shall be cast into the Lake , Rev. 20.13 , 15. Thus much by the by : Now to our matter in hand . But be it granted , that those births are not endowed with reasonable souls , yet doth it not follow , that God createth immediately the soul , or immediately assisteth nature in it's production more then the body : for this is an instance out of kind● , therefore cannot expect the blessing of the kinde , but be as it self is , unnatural and cursed : for to the kinde is required Sexes of the kinde , & thereto God hath given the blessing to beget its kinde , as well for man to beget perfect man , as for the beasts to beget perfect beasts ; so that whatsoever is born of man naturally , is man , though one be ennobled with more excellencys then another . A born Fool would have been a better instance ; for if to them rational Souls were denyed , it might be thought , Nature naturally begetteth meer irrational , brutish inhumane bodies , and rationality , or humanity , is a meer supernatural worke . To prevent such a cavil , I answer , that by the Soularies grounds there can be no born fooles : Infants new born , yea an Embryo should be as actually rational as men of ripeness of years ; for they say , the soul is rationality it self , and that rationality is no more of the body , then inke is of the pen ; and the soul is absolutely perfect at the first instant , yea 't is forma formans : therefore , naturam expellas , furca licet usque recurres , it is made action , which cannot but appeare , for all action is apparent : and they say it is an immortal spirit , therefore cannot cease ▪ and if not cease , it must shew it self : Now why are not Infants then as rational as others ? nay , let me ask one Question , If this endless soul be forma formans , the maker of our bodyes , why have we not endless bodies ? for omne tale generat tale , every like brings forth its like ; so then , if one be immortal , the other must be immortal ; if one mortal , the other mortal . Secondly , I answer , that though some are fooles from their birth , yet it doth not follow , that Gods immediate hand is required to mans procreation , but rather the contrary : for imperfections in a thing argue the mediate generation thereof ; because no imperfection of any kinde can come immediately from the hand of God : imperfections are accidental , or from the curse : therefore not of creation , but of procreation . Now seeing all this while we have had to do with this immortal Soul , we cannot find , or the Soularies tell what it is : such likewise is its residence ; for if we ask where it is ? they slap us i'th'mouth with a Riddle ; tota in toto , & tota in qualibet parte , the whole in the whole , and the whole in every part : that is , the whole immortal Soul in the whole body , and the whole Soul wholly in every part of the body . To which I answer , that this extends immortality or impossibility of death to the body ; for if immortality be in every part , then no part of man , from the crown of the head to the soal of the foot can be excepted ; so we are all Soul all over , and every part a whole Soul immortal : So that it must either be held to be ubiquitarie , which is an Attribute peculiar to God ; or else multiplicable by a corpulent division : and so , were a man minced into Atomes , cut into innumerable bits , there would be so many innumerable whole Souls , else could it not be wholly in every part . Monstrum horrendum , ingens ; cui quot sunt corpore crines , Tot vigiles Animae subter , mirabile dictu ! And thus the Riddle is unfolded . CHAP. VI. Testimonies of Scripture to prove that whole man is generated , and propagated by Nature . THat this is true secundum actum naturae , observe the sence of these ensuing Scriptures : viz. Gen. 1.17 , 18. comparted with the 22 vers . where man and beast have an equal blessing and charge to propagate their like . Eccl. 3.19 . there is no distinction betwixt them , &c. Gen. 17.7 . I will be thy God , and the God of thy seed after thee : here , by seed must be meant persons and not bare carcasses : else he had been the God of dead clots , and not of living souls . Gen. 46.26 . All the souls that came with Jacob into Aegypt , which came out of his loynes , &c. Job 31.15 . Did not he that made me in the womb make him ? and did not one fashion us in the womb ? Ergo , if his soul were immediately created , so was his body ; for he , that is , his Entity , person , even all that went to make him man , was formed and shapen in the wombe , both Epithites for procreation and not for creation . Job 10.10 , 11.22 . Hast thou not poured me out as milke , and curdled me like cheese ? thou hast clothed me with skin and flesh , and hast fenced me with bones and sinews , thou hast granted me life and favour , and thy visitation hath preserved my spirit . Here Job sets forth exactly the manner of mans procreation , from the act of generation even to his breathing : First , poured out as milke , that is , the seminarie evacuation of both Sexes in conjunction : then curdled me like cheese ; that is , the changing of that to a grosser matter , congealed blood : then clothed me with flesh and skin ; that is , the incarnation of that condensed blood : then fenced me with bones and sinews , that is , that carnated matter was formed into humane shape , and grew into members : then grantedst me life : that is , began to breath : whence observe , that in ascribing the whole worke to God , he doth ascribe it to one kinde onely , and not partly mediate , partly immediate ; for he ascribeth even the evacuation of seed in carnal copulation , and the conception of flesh and bones in as high a measure , ( yea , to take away all cavil , rather a greater , ) as he doth his life : poured , clothed , and fenced , imply a more absolute act then granting , which is but a sufferance , permission , or assenting : therefore , his conception was meerly and wholly natural : according to that of David , Psa . 51.5 . Behold , I was shapen in iniquity , and in sin did my mother conceive me . And to this adde that of Zach. 12.1 . The Lord formeth the spirit of man within him . Whence it is clear , that whole man flesh and spirit is a second act ▪ formed in the wombe ; otherwise flesh as well as spirit must be created , which all deny . Children are the blessing of the breast and wombe , Gen. 49.5 . That came out of the Loynes , Exod. 1.5 . Heb. 7.5 . the fruit of the body , Deut. 18.4 . came out of the bowels , 2 Sam. 10.11 . see Gen. 16.11 . & 38.25 . Mat. 1.18 . Gen. 5.3 . Adam begat a son in his owne likeness . Psal . 139.15 , 16. My Substance was not hid from thee , when I was made in a secret place , and curiously wrought in the lowest parts of the Earth : thine eyes did see my masse , yet being imperfect ; and in thy book all my members were written , which in continuance were fashioned , when as yet was none of them : whence is evident , that his whole Person was an act of nature in his mothers wombe or secret place : what of him was in the Book of Gods providence , he declareth , was made ( not created ) in a secret place , to wit , his substance or masse , all that went to the subject man ; and I hope the Soularies will not blot his Soul out of the Book of Gods providence , or say it was no part of him . Luke 1.31 . Thou shalt conceive in thy wombe and bring forth a son : whence observe , that what she was to bring forth , she was to conceive , to wit , a son ; and none will deny , Christ was born compleat man , in all things as we are , sin excepted : And if any scruple arise from Rom. 1.3 . He was made of the seed of David according to the flesh ; I Answer , That it is a distinction from other men , in respect of that anointing he received from the Father above his brethren and fellowes . Gen. 4.1 . She conceived and bare Cain : see the like , cap. 38.3 , 4 , 5. Judg. 13.3 , 5 , 7. And Job 3.3 . There is a man-child conceived . And Gen. 17.6 . And Kings shall come out of thee . vers . 17. twelve Princes , shall he beget . And Judg. 8.30 . Gideon had 70 Sons out of his body begotten : And Num. 5. Then she shall be free , and shall conceive seed , and Heb. 11.11 . compared with Gen. 17.8 . and such like , plainly shew mans procreation wholly natural . Joh. 3.6 . That which is born of the flesh , is flesh ; and that which is born of the spirit , is spirit : Here is the natural birth by nature , and the spiritual birth by grace declared each in his kinde , the one a meer natural , the other a supernatural worke : It is therefore inavoydablely true , otherwise the Soul cannot be saved ; for what is not born again cannot be saved , as the immediate words testifie , except a man be born again , he cannot enter into the Kingdom of God : So then , the Soul as well as the body is born , that is , proceeds from the flesh , except we be born without it : Wherefore , they are no more twaine , but one flesh . I might declare , how Purgatorie , Limbo Patrum , Infantum , Prayers unto dead Saints , to the Virgin Mary , and a World of such-like fancies are grounded upon the Invention of the Soul ; but that I shall leave it to the conception of the ingenious . Thus having found Mans Foundation to be wholly in the Dust , from thence taken , and thither to return : Let this then be the use of all : That man hath not wherewith at all to boast , no more then of the dirt under his feet , but is provoked wholly out of himself , to cast himself wholly on Jesus Christ , with whom in God our lives are hid , that when he who is our life shall appeare , we might also with him appeare in glory , to whom be the honour of our immortality for ever , and for ever . Amen . THere are many places of Scripture omitted , in this Treatise , which import man to be wholly mortal ; whereof I will here commend these few , to the serious consideration of all such as desire to finde out truth . The Prophet Isaiah Prophesying of Christ , in chap. 53. vers . 10. saith , Yet the Lord would break him , and make him Subject to infirmities : When he shall make his soul an offering for sin , vers . the 11. he shall see of the travel of his soul , and be satisfied : vers . 12. Therefore will I give him a portion with the great , and he shall divide the spoil with the strong , because he hath poured out his soul unto death , &c. By Saint Matthew it is also recorded , chap. 26. vers . 38. Then said Jesus to them , My soul is very heavy unto the death : Tarry ye here and watch with me ; speaking to Peter and the two sons of Zebedeus , ver . 37. Rev. 16.3 . ( where it is Recorded ) And the second Angel poured out his Vial upon the sea , and it became as the blood of a dead man , and every living soul died in the sea . Psal . 66.9 . He holdeth our soul in life . [ Here note , ] That Soul and Life are distinct ; the Soul of all are held in Life by Christ , else would they die . Psal . 22.29 . For all that go down into the dust shall bow before him , and none can keep alive his own soul . Ezek. 18.4 . The soul that sinneth , it shall die . Vers . 20. The same soul that sinneth shall die . Job 33.18 . He keepeth back his soul from the pit , and his life from perishing by the sword . 20. So that his life abhorreth bread , and his soul dainty meat . 22. His soul draweth neer unto the grave , and his life to the destroyers . 28. He will deliver his soul from going into the pit , and his life shall see the light . 30. To bring back his soul from the pit , to be enlightned with the light of the living . The diligent Reader is desired to correct the mis-quotations escaped in this little book , as followeth . Page 33. line 13. adde Gen. 1. p. 34. l. 23. read 1 Cor. 15. p. 46. l. 21. r. Eccl. 3.19 , 20. p. 47. l. 6. r. 2 Tim. p. 48. l. 14. r. Psal . 88. p. 49. l. 5. adde 4. p. 56. l. 10. r. Lev. 17.14 . l. 11. r. Gen. 9. p. 57. l. 7. r. Acts 2.31 . p. 59. l. 15. r. Phil. 1.23 , 24. p. 63. l. 6. r. Jer. 53.12 . p. 68. l. 2. r. Rev. 19. p. 69. l. 16. r. Mat. 8.29 . p. 72. l. 22. r. Prov. 15.24 . p. 93. l. 1. r. Object . 21. p. 98. l. 17. r. Heb. 4.15 . p. 118. l. 24. r. 11 , 12. The Postscript . IN some ancient Chronicles of England , we read of King Druis , so addicted to learning , that a Sect of Philosophers succeeded him , named , Druides ; and that this King , the better to encourage his Subjects without dread of death to fight his battles , taught them that their Souls were immortal , not subject to death . Hence as some think , came the opinion , that the Souls of men are immortal : but others conceive it to have another rise , namely , The general Doctrine of the Philosophers , being , That Vertue was to be rewarded , and Vice punished ; and these usually seeing Men to die without either punishment or reward , and being ignorant of any Resurrection , taught thence , that mens Souls ( after death ) remained alive , to receive the same : yet this was contrary to the judgement of many of the Ancients , who nevertheless deemed men to be wholly mortal , as is cleerly proved by Pliny , in the 55 chap. of the 7 th Book of his Natural History ; where treating of Ghosts , or Spirits of Men departed , he saith thus : viz. After men are buried , great diversitie there is in opinion what is become of their Souls and Ghosts , wandering some this way , and others that ; but this is generally held , that in what estate they were before men were born , in the same they remain when they are dead : for neither Body nor Soul hath any more sence after our dying day , then they had before the day of their nativity : but such is the folly and vanity of men , that it extendeth still even to the future time ; yea , and in the very time of death flattereth it self , with fond imaginations , and dreaming of I know not what life after this : for some attribute immortality to the Soul ; others devise a certain transfiguration thereof : and there be again , who suppose that the Ghosts sequestred from the Body have sence ; whereupon they do them honour and worship , making a God of him that is not so much as a man : as if the manner of mens breathing differed from that in other living Creatures ; or as if there were not to be found many other things in the world , that live much longer then men ; and yet no man judgeth in them the like immortality . But shew me what is the substance and body , as it were of the Soul by it self ? what kinde of matter is it apart from the body ? where lieth her cogitation that she hath ? how is her seeing , how is her hearing performed ? what toucheth she ? nay , what doth she at all ? how is she imployed ? or if there be in her none of all this , what goodness can there be without the same ? but I would know , where she setleth , and hath her abiding place after her departure from the body ? And what an infinite multitude of Souls like shadows , would there be in so many ages as well past as to come ? Now surely those be fantastical foolish and childish toyes ; devised by men that would fain live alwayes , and never make an end . Qualis in novissimo vitae die quisque moritur , Talis in novissimo mundi die judicabitur . The Contens . CHAP. I. Considerations from natural reason disproving the common opinions of the Soul , and proving Man wholly mortal . p. 1. CHAP. II. Considerations from the creation , fall and resurrection , disproving the opinion of the Soul , imagining the better part of Man immortal ; and proving him , as a reasonable creature , wholly mortal . p. 28. CHAP. III. Scriptures to prove this mortality . p. 41. CHAP. IV. 21 Objections extorted from Scripture answered . p. 58. CHAP. V. Of procreation , how from thence this mortality is proved . p. 94. CHAP. VI. Testimonies of Scripture to prove that whole man is generated and propagated by nature . p. 117. FINIS . Notes, typically marginal, from the original text Notes for div A53583-e540 The Argument lies in fallen nature , for the dispute is not of creatures which kept their first station , but of man that is fallen from it . Acts 7.60 . and 13.36 . 1 Thes . 4.13 . and Psal . 76.6 . it is a Dead sleepe . No Hell till the Resurrection . * Living Soul. 
A42818	----	Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. Glanvill, Joseph, 1636-1680. 1662 Approx. 253 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A42818 Wing G814 ESTC R23333 12067321 ocm 12067321 53397 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42818) Transcribed from: (Early English Books Online ; image set 53397) Images scanned from microfilm: (Early English books, 1641-1700 ; 70:11) Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls being a key to unlock the grand mysteries of providence, in relation to mans sin and misery. Glanvill, Joseph, 1636-1680. [40], 192 p. [s.n.], London : 1662. Written by Joseph Glanvill. Cf. BM, Wing. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. Pre-existence -- Early works to 1800. Truth -- Early works to 1800. Providence and government of God -- Early works to 1800. 2002-05 TCP Assigned for keying and markup 2002-05 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Allison Liefer Sampled and proofread 2002-06 Allison Liefer Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion To the much Honoured and Ingenious Francis Willoughby ESQUIRE . SIR , T Is likely you will no lesse wonder at this unexpected sally of my pen ; than at my having presixt your name to a Trifle , that owns no Authour . Of the former , you will receive an account in the Preface . And the latter , if the considerations following ; are not of weight , to attone for ; I know you have goodness enough to pardon , what I have not reason sufficient to excuse , or vindicate . Well meaning intentions are Apology enough , where candour , and ingenuity are the Judges . I was not induced then to this Addresse , because I thought I could oblige you ; Worth describes it self in the fairest Character . But reflecting upon that delight & satisfaction , that I have received in discoursing with you on such matters ; and knowing that your noble genius is gratified by such kind of speculations ; I thought I could not make more suitable payment for my content , or better acknowledge the favour I receive in your acquaintance , then by presenting you a Discourse about Praeexistence ; & giving you a peculiar interest in it , as you have in its Authour . Not that I would suggest , that you are a Favourer of any strange opinions , or hold any thing in this particular , or any other , that is fit to be discountenanc'd . But I know you love to be dealing in high and generous Theories , even where your self are a dissenter . Nor is it the least evidence of the greatnesse and heroick nobleness of your spirit ; that amidst the flowing aboundance of the world's blessings with which you are encircled , you can yet dedicate your self to your beloved contemplations ; and look upon the furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the wealth and Revenues of an ample inheritance . And methinks vvhile most others at the best , do but use the Donatives of Providence ; you enjoy them . And by a nobler kind of chymistry extract from them a pleasure , that is not to be met with in all the trivial sports of empty Gallantry . To be reviewing the Recesses of Nature , & the beauteous inside of the universe , is a more manly , yea angelick felicity , then the highest gratifications of the senses ; an happinesse , that is common to the youthful Epicure , with his Hounds and Horses , yea your ends are more August and generous , then to terminate in the private pleasure you take , even in those Philosophical Researches ; For you are meditating a more general good , in those careful & profound inquiries you are making into Animals , & other concerning affairs of nature , which I hope one day the world will be advantag'd by . But I must not ingage in an Encomium , in which I cannot be just , but I must be troublesome . For your modesty is no more able to bear it , then my Pen can reach . Wherefore I shall dismisse your eyes from this tyresome Attendance ; and only begge , that you would assure your self that no man is more your servant , then The Authour of Lux Orientalis . THE PREFACE . IT is none of the least commendable indulgencies of our Church , that she allowes us a latitude of judging in points of Speculation . And ties not up mens consciences to an implicit assenting to opinions , not necessary or Fundamental ; which favourable and kind permission , is questionlesse a great obligation upon the ingenious , submissively to receive & observe her pious appointments for peace and order . Nor is there lesse Reason in this parental indulgence , then there is of Christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the Notion of Confessions of Faith and fundamentals of Religion , is a most uncharistian piece of Tyranny , the foundation of persecution , and very root of Antichristianisme . So that I have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the Idol of their new-framed Orthodoxy ; should yet have the face to object persecution and unchristian Tyranny to our Church Appointments ; when themselves under a deep and crimson guilt of those very same miscariages , which they endeavour to affix upon those more innocent constitutions . For is it not a far more blameable and obnoxious imposition to srame systems of disputable opinions , & to require their admittance into our Creeds , in the place of the most sacred , necessary , and fundamental verities ; Than it is to appoint some harmlesse orders of circumstance and ceremony , which in themselves are indifferent and innocent . And let any equal man be judge , which is the greater superstition , either to idolize and place religion in things of dispute and meer opinions ; or conscienciously to observe the Sanctions of that Authority we are bound to obey . But how all those ill applyed reproaches of the Church of England , recoyle upon those that discharge them , I have fully proved in a Discourse on this subject , which in its due time may see the Light. But for the present I go on with what I was about ; Therefore I say , 't is a most commendable excellency in our Ecclesiastical Constitutions , which with all due regard ought to be acknowledged ; That they in some few matters of opinion , but such , as are of important concernment , or very meridian truthes , which I mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to ; This were an unpardonable abuse of that noble and ingenious Liberty that is afforded us . But that they might see the beauty of those well temper'd Constitutions ; and that the mouth of obloquy might be stopped that slaunders our Church , as if it yielded no scope at all for free inquiry ; when I dare say there is not a Church in Christendome , that in this regard is lesse Criminal . As for the opinion of Praeexistence , the subject of the following Papers , it was never determined against by ours , nor any other Church that I know of ; And therefore I conceive is left as a matter of School Speculation , which without danger may be problematically argued on either hand . And I have so great confidence in all true Sons of our common Mother to think , that they will not fix any harsh and severe censures , upon the innocent Speculations of ●hose , though possibly they may be Errours , who own the Authority , Articles , Canons , and Constitutions of that Church which they are so deservedly zealous for . Therefore let me here premonish once for all , that I intend no Innovation in Religion , or disturbance of our established and received Doctrines , by any thing I have undertaken in this little Treatise ; But only an innocent representation of an Antient and Probable opinion , which I conceive may contribute somewhat towards the clearing and vindicating the Divine Attributes , and so representing the ever blessed Deity , as a more fit object of Love and Adoration , then the Opinions of the World make him . And what ever may be thought of the thing it self , or the manage of this affair , I 'me 〈◊〉 the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . For there is nothing more for the interest of religion , then that God be represented to his creatures as amiable & lovely , which cannot be better done , then by clearing up his providences and dealings with the sons of men , and discovering them to be full of Equity , Sweetnesse and Benignity , so that though I should be mistaken in the opinion which I endeavour to recommend , yet I expect the candour of the ingenious being betray'd into an errour , if it be one , by so pardonable an occasiō . If it be excepted against this undertaking , that the Doctrine of Praeexistence hath in a late Discourse been purposely handled ; besides what the learned D. More hath written of it ; and therefore that this labour may seem a superfluous , unnecessary Repetition . I answer , that that very Treatise , viz the Account of Origen , made some such thing as this , expedient . For though the proof and management of this affair be there unexceptionable , as far as the Authour is by his design ingaged ; yet , he being consined to the reasons of Origen , and to the answering such objections , as the Fathers urged against him ; hath not so fully sta●ed and cleared the businesse , but that there was room for af●er-undertakers . And 't is a ●reat disinterest to so strange and ●nusual a Doctrine as this , to be 〈◊〉 partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . Nor can we hope that the world will be so favourable to a Paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those Principles that are scatter'd up and down the writings of that great & excelent Restorer of the Platonick Cabbala , and accomodate them to the interest of this opinion . So that I thought that till the Reasons , Answers , Principles , & particular State of the Hypothesis were brought all together to talke of Praeexistence in arnes● were but to make a mans self ridiculous , and the Doctrine , the common Ludibrium of fools and ignorants . And yet I must confesse my self to be so much a contemner of the halfe witted censurers of things they know not , that this Reason alone could not have moved my pen the breadth of a letter ; But some ingenious friends of mine , who were willing to do their maker right , in a due apprehension of his Attributes and Providences having read the Letter of Resolution , and thence being induced to think favourably of Praeexistence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the Hypothesis occasioned : wherefore they desired me to draw up a more full & particular Account of that Doctrine , which they had now a kindnesse for , and which wanted nothing more to recommend it to them , but a clear and full representation . For their satisfaction then , I drew up the following Discourse , intending at first , that it should go no further then their hands , whose interest in mine affections had commanded it ; but they being more then I could well pleasure with written Copies , and perceiving others of my acquaintance also , to whom I owe regard and service , to be in the like condition with these ; I was induced to let this Little Trifle tread a more publick Stage ; and to speak my mind to them from the Presse . If further reason be expected for mine undertaking a businesse in which others have been ingaged , I would desire them to consider what an infinite of books are written upon almost all subjects can be named . And I am confident , if they turn 'ore Libraries , they 'l find no theam , that is of any consideration , lesse traced then this is . So that no body hath reason to call it a Crambe , who considers , that there are multitudes , even of Schollars that have never seen or heard of any thing of this nature ; And there is not , that I know of , any one book extant in any language besides this , that purposely , solely , and fully treats of Praeexistence . Wherefore who ever condemns this as a superfluous ingagement , if he will be just , must passe the same censure upon well nigh every Discourse the Presse is deliver'd of , for hee 'l meet with few written on lesshandled subjects . I might urge also if there were need on 't , that various representations of the same thing , fit the variety of phansyes and gusts of perusers ; and that may have force and prevalence to perswade in one for me , which signifies nothing in another . But 't is enough ; he that will judge me on this account , must passe the same award on every Sermon he heares , and every Book he looks on ; And such a censure will do me as little hurt , as him good , that passeth it . Besides this exception , 't is not unlikely that some may object , that I use Arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a subject formerly written of . And I would have him that commenceth such a charge against me , to consult divers Authours who have handled the same subject ; and if he find not the same Arguments and Reasons infinitely repeated every where , let him call me plagiary , & spare not . 'T is true therefore I have not baulk't the reasons of Origen , Dr. More , or the Authour of the Letter of Resolution , because they had been used already ; but freely own the assistance of those worthy Authours ; however I think I have so managed , fortified , & secured them against exceptions , especially the most considerable , that I may reasonably expect a pardon , yea and an interest in them also . For 't is the backing of an argument that giv's it force & efficacy ; which I have done to the most weighty of them , at my proper cost & charges . Nor should I have been faithful to my cause , had I omitted any thing that I thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other Authors . And my design being a full proof , defence , & explication of Praeexistence , it had been an unpardonable defect to have permitted those weighty reasons by which it's learned Assertours have inforced it . If any yet should criminat me ( as I know some did the account of Origen , ) for using many of the same words , and some of the same phrases & expressions , that those others ; who have writ about those matters have made use of ; I am not very carefull to answer them in this matter ; and I doubt this engagement against those little seruples , will be importunate to the judicious . For no body blames the frequent usage of words of Art ; or those which the first Masters or Restorers of any Doctrine have been wont to express their notions by since that such words and expressions are best understood , as have by custome or the Authority of some great Authours been appropriated to such Doctrines , as they have imploy'd them in the service of . And should every man that writes on any subject , be obliged to invent a new , all the termes he hath need of , and industriously to shun those proper , expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness & confusion . It must be acknowledged then , that most of the peculiar words & phrases that either I , or any body else that will speak properly & intelligibly in this matter , make use of , are borrowed from the judicious and elegant contriver of them , the profound Restorer & Refiner of almost-extinct Platonism : whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of , where fore 't were an humoursome piece of folly for any man that deals in these matters industriously to avoid such termes and expressions as are so adopted and fitted to this purpose , and so well known among those that are acquainted with this way of Learning ; when without vanity he could not think to be better surnish't from his own phancy . If in the following papers I have ufed any expressions of others , which these considerations will not warrant ; I must beg pardon for my memory which doth not use to be so serviceable . And where I writ this Discourse , I had not one of my books within my reach , that treated of this , or indeed any other subject . Nor am I at leasure now to examine , them and this , to see whether I can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . If any there be , let those that find them out , pardon them , as the slips of a too officious imagination● or however else they treat them , they shall not much difplease the Authour . And now that this Discourse may pass with lesse controul among those that shall light on it , I find my self ingag'd to speak a little to a double sort of Readers , who are like to be offended at my design & averse to the Doctrine asserted in these Papers , And ( 1 ) some will boggle at Praeexistence , & be afraid to entertain it , upon an apprehension that the Admission of this opinion will disorder and change the Frame of orthodox Divinity , which , were there cause for such a jealousy , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth children in the dark , when they take their best friends for some bug-bear that would carry them away , or hurt them . For 't is but supposing ( as I have some where intimated in the discourse it self ) that God created all souls together as he did the Angels That some of them sinned and fell with the other Apostate spirits ; and for their disobedience were thrust into a state of silence and insensibility ; That the Divine goodnesse so provided for them , that they should act a part again in terrestrial bodyes , when they should fitly be prepared for them ; And that Adam was set up as our great Protoplast and Representative , who had he continued in Innocence and Integrity , we had then been sharers in that happinesse which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our New life in these earthly bodyes . I say the Doctrine of Praeexistence thus stated , is in nothing that I know of , an enemy to common Theology : all things hence proceeding as in our ordinary Systems ; with this only difference , that this Hypothesis cleares the di●ine Attributes from any shadow of harshnesse or inequality , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither ; whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of Adam , when as we were not then in being ; or as to our souls , as much as potentially in our great Progenitour ; beares somewhat hardly upon the repute of the Divine perfections . So that if the wary Reader be afraid to venture upon the Hypothesis , that I have drawn up at the end , ( which I confesse I would not give him the least incouragement to meddle with ) yet , without danger he may admit of Praeexsistence as accommodated to the Orthodox Doctrine . Nor should I indeed have medled with the other scheam , which is built upon the Principles of meer reason and philosophy ; but that those friends who drew the rest of the Discourse from me , ingag'd me to give them an Account of the Philosophicall Hypothesis . In which , I know I have not in every particular , followed the mind of the Masters of the Origenian Cabbala ; but kept my self to the conduct of those Principles , that I judged most rational ; though indeed the things wherein I differ , are very few and inconsiderable . However for that reason I thought fit , to intitle no body to the Hypothesis that I have made a draught of , least I should have affix't on any one , what he would not have owned . But for the main , those that understand it , know the Fountain ; and for others , 't is no great matter if they be ignorant . Now if any one judge me to be a proselyte to those opinions , because I call them not all to nought , or damn those , that have a favour for them ; I know not how to avoid the doom of their severe displeasure ; having said as much in the place where I treat of those matters , to purge my self of such a suspition as I thought necessary to cleare me , in the opinion of any competently ingenuous . As for others , let me say what I can , I shall be what their wisdomes think fit to call me ; And let that be what it will , I am very well content to bear it . I 'le only adde to take off the ground of this uncharitable jealousy , that among thefavourers of Praeexistence , I know none that are adharers to those opinions ; & therefore for me to have declaim'd against any , on this account , had been a piece of Knight-Errantry ; And those Donns that do so make Gyants of the Wind-mills of their own Imaginations . But , ( 2 ) There are another sort of Readers that I have a word to say to , who contemne & laugh at every thing that their narrow noddles comprehend not . This I confess is a good easy way of confutation ; & if we may take every fool's smile for a Demonstration , Praeexistence will be routed . But the best on 't is , to call things by their right names , this is but a vulgar childish humour arising from nothing but a fond doating on the opinions we were first instructed in . For having made those the standard of truth & solidity , those praepossest decerners presently conclude every thing that is a stranger to their ears and understandings , & of another stamp from their Education-receptions , false & ridiculous ; just like the common people , who judging all customes and fashions by their own , account those of other nations absurd , and barbarous . 'T is well for those smiling Confuters , that they were not bred in Mahumetism , for then without doubt they would have made sport of Christianity . But since they are so disposed , let them laugh at the opinion I have undertaken for , till they understand it ; I know who in the judgement of wise men will prove Ridiculous . It was from this very principle that the most considerable truthes , that ever the world was acquainted with , were to the Iews , a stumbling block , and to the Greeks , foolishness ; and 't was such a spirit as reigns in these children of self-confidence , that call'd S. Paul a babler . And methinks till these narrow scul'd people could boast themselves infallible , and all their opinions , an unerring Canon , common modesty and civility should teach them better manners , then at first dash to judge that a ridiculous absurdity ; which the greatest and wisest sages that inlightned the antient world , accounted so sound and and probable a Conclusion . Especially it being a matter not determin'd against , but rather countenanc't in Scripture , as will appear hereafter . But opiniative ignorance is very weak & immoral . And till those slight and vulgar decerners , have learn't that first principle of true wisdome , To judge nothing till they throughly understand it , & have weighed it in the ballance of impartial Reason ; 't is to no purpose to spend ones breath upon them . Courteous Reader , in the Authours absence , you are desired to correct the Printers Errours . Lux Orientalis . CHAP. I. The opinions proposed concerning the original of Souls . IT hath always been found a matter of discouraging difficulty , among those that have busied themselves in such Injuiries , To determine the Soul 's original . ●nsomuch that after all the contests and disputes that have been about it , many of the wisest Inquisitors have concluded it undeterminable ; or , if they have sate down in either of the 2 opinions , viz. of it's immediate Creation , or Traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; then drawn by any rational alliciency in that which they have taken to . And indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others Conclusion , it would even tempt one to think , that both are right in their opposition and neither in their assertion . And since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . Wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . Now though these later ages have concluded the matter to lye between immediate Creation , and seminal Traduction ; yet I find that the more antient ●imes have pitcht upon Praeexistence , as more likely than either ; For the plato●nists , Pythagoreans , the Chald●an Wise men , the Jewish Rabbins , and some of the most learned and antient Fathers were of this opinion . Wherefore I think we owe so much at least to the Mentory of those grave Sages , 〈◊〉 to examine this Doctrine of theirs , and if neither of the later Hypotheses can ease our anxious minds , or free themselves from absurdities ; and this Grey Dogma fairly clear all doubts , and be obnoxious to no such contradictions ; I see no reason but we may give it a favourable admittance : Till something else appear more concinnous and rational . Therefore let us take some account of what the 2 first opinions alledge one against another , and how they are proved by their promoters and defendants : now , if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eies upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . CHAP. II. Daily creation of Souls is inconsistent with the Divine Attributes . THe first of these opinions that offers it self to Tryal is , that God daily creates humane souls , which immediately are united unto the bodies that Generation hath prepared for them . Of this side are our later Divines , and the generality of the Schoolm●n . But not to be born down by Authoritys , Let us consider what reason stands against it . Therefore , ( 1 ) If our Souls came immediately out of the hands of God when we came first into these bodies , Whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? All the works of God bear his image , and are perfect in their kind . Purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . Every thing in the natural world bears the superscription of his wisdome and goodness ; and the same fountain cannot send forth sweet waters and bitter . Therefore 't is a part of our alleagiance to our Maker to believe , that he made us pure and innocent and if we were but just then framed by him when we were united with these terrestrial bodi●s , whence should we contract such degenerate propensions ? Some tell us , that this impu●ity was immediately deriv'd from the bodies we are unired to ; But , how is it possible , that purely passive insensible Matter should transfuse habits or inclinations into a Nature that is quite of an other Make and Quality ? How can such a cause produce an effect so disproportionate ? Matter can do nothing but by motion , and what relation hath that to a moral contagion ! How can a Body that is neither capable of sense nor sin , infect a soul , as soon as 't is unied to it , with such vitious debauched dispositions ? But others think to evade by saying , That we have not these depravities in our natures , but contract them by custome , education , and evill usages . How then comes it about , that those that have had the same care and industry used upon them ; and have been nurtured nuder the same d scipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? How is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? And yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? Sure , there is some what more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2 ) This Hypothesis , that God continually creates humane souls in these bodies , consists not with the honour of the Divine Attributes . For , ( 1 ) How stands it with the goodness and benignity of that God , who is Love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently desile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear Children , render them rebells or enemies , and in a moment from being like Angels transform them into the perfect resemblance of the first Apostates , Devils ? Is this an effect of those tender mercies that are over all his works ? And ( 2 ) Hath that Wisdome that hath made all things to operate according to their natures , and provided them with what ever is necessary to that end , made myriads of noble Spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally impos'd upon their pure natures Doth that wisdome , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions , use to act so ineptly ? And that in the best and noblest pieces of his Creation ? Doth it use to make and presently destroy ? To frame one thing and give it such or such a nature , and then undo what he had done , and make it an other ? And if there be no such irregular methods used in the framing of inferiour Creatures , what reason have we to suspect that the Divine Wisdome did so vary from its self in its noblest composures ? And ( 3 ) , Is it not a great affront to the Divine Justice , to suppose , as we are commonly taught , that assoon as we are born , yea , and in the Womb , we are obnoxious to eternal wrath and torments , if our Souls are then immediately created out of nothing ? For , To be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent Spirits , who but the last moment came righteous , pure , and immaculate out of their Creators hands ; and have not done or thought any thing since , contrary to his will or Laws , nor were in any the least capacity of sinning . I , but the first of our order , our General head and Representative , sinned , and we in him ; thus we contract guilt as soon as we have a beeing , and are lyable to the punishment of his disobedience . This is thought to solve all , and to clear God from any shadow of unrighte●sness . But what ever truth there is in the thing it self , I think it cannot stand upon the Hypothesis of the souls immediate Creation nor yet justifie God in his proceedings . For , ( 1 ) If I was then newly created when first in this body ; what was Adam to mee , who sinned above 5000 years before I came out of nothing ? If he represented me , it must be as I was in his Loins , that is , in him as an effect in a cause . But so I was not , according to this Doctrine ; for my soul ownes no Father but God , its immediate progenitour . And what am I concern'd then in his sins , which had never my will or consent , more then in the sins of 〈◊〉 , or Julius Caesar ? Nay , than in the sins of Belzebub or Lucifer ? And for my body , 't is most likely , that never an Atom of his , ever came at mee ; or , if any did , he was no cause on 't . Besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2 ) Admitting that we become thus obnoxious assoon as in the body , upon the account of his default , How doth it comport with the divine Justice , in one moment to make such excellent creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undesiled natures . Certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . And God doth not use to make his creatures so , as that , without their own fault , they shall have cause to unwish themselves . Hitherto in this second general Arg. I have dealt against those that believe and assert the original depravity of our natures : which those that deny , may think themselves not pinch't by or concern●d in ; Since they think they do no such dishonour to the divine Attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . But neither is this a fit Plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . For still it seems to be a diminutive and disparaging apprehen●on of the infinite and immense Goodness of God , that he should detrude such excellent creatures as our souls into a state so hazardous , wherein he seeth it to be ten thousand to one , but that they will corrupt , and defile themselves , and so make themselves miserable here , and to eternity hereafter . And certainly , be we as indifferent naturally to good and evill as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . For considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is I say great odds , but that we should be caryed to inordinacy , and exceed the bounds the divine laws have set us . So that our lower powers of sense and passions using to have the head , will grow strong and impetuous ; and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . And wofull experience teacheth us , that most men run so far before they consider whither they are agoing , that the care and diligence of all their lives after , will scarce reclaim them . Besides , the far greatest part of the world are led into wickednesse and all kinds of debauchery , by corrupt and vitious education . And 't is not difficult to observe what an inormous strength , bad education hath to deprave and pervert well dispos'd inclinations . Which things consider'd , this way also methinks reflects a Disparagement on the Divine Attributes : Since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite Wisdome sees will debauch them , and pervert them from the ways of righteousnesse and happinesse , into those of vice and misery ; he deals with them lesse mercifully then a parent among us would with his Off-spring . And to suppose God to have lesse goodnesse then his degenerate creatures , is to have very narrow apprehensions of his perfections , and to 〈◊〉 him of the honour due to his Attributes . ( 3 ) It hath been urged with good probability by great and wise Sages , that 't is an unbecomming apprehension of the Majesty on high , to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . And to think , It is in the power of brutish lust to determine Omnipotence to create a Soul , whensoever a couple of unclean adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine Majesty and Purity . This is to make him the worst of Servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same Infinite Power that made the world for the perfecting what was begun by dissolute wantons . This Argument was used of old by pious and learned Origen , and hath been imployed in the same service since , by his Modern defendents . But I foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the businesse . It may be pretended that God's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement then the waiting of an Officer of justice to discover and apprehend a Malefactour . But this Subterfuge cannot elude the force of the Argument , for it hath no place at all in most adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the child of a stranger being by this means admitted to carry away the inheritance from the lawful off-spring . Besides , God useth not ordinarily to put forth his Almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniqui●es to be the objects of his own castigations . And if discovery of the fault be the main end of such creations , methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmlesse off-spring to undeserv'd Reproach and Infamy . But further it may be suggested , that it is no more indecent for God to create souls to furnish those unlawful Generations , then it is that a man should be nourisht by meat that he hath unlawfully come by , or that the Cattle which he hath stoln should ingender with his own . But the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to morall circumstances ; And there is no reason , it should be in the power of a sinful creature to ingage his Maker to pervert or stop the course of nature , when he pleaseth . But in the case of creating souls , God is supposed to act by explicit and immediate Will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled Laws he hath set in the Creation , and turning the world upside-down . I might further add ( 4ly ) , That it seems very incongruous and unhandsome to suppose , that God should create a souls for the supply of one monstrous body . And of such prodigious productions there is mention in History . That 's a remarkable instance in Sennertus , of a Monster born at Emmaus with two hearts , and two heads ; the diversity of whose appe●ites , perceptions and affections , testified that it had two souls within that bi-partite habitation . Now , to conceive the most wise Maker and Contriver of all things , immediately to create two souls , for a single body , rather then suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdome , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . Or , if it be pretended , that Souls were sent into them while the bodies were yet distinct , but that after wards they grew into one : This , I say will not heal the breach that this Hypothesis makes upon the divine Wisdome ; it ●acitely reflecting a shameful oversight upon Omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act ineptly . Besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the Assertours of daily creation ; So that then there is no roome for this evasion . And now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludable demonstrations . And yet there is not an argument that I ever heard of from reason to inforce it , but only such as are brought from the impossibility of the way of Traduction , which indeed is chargeable with as great absurdities , as that we have been discoursing of . 'T is true , several Scriptures are prest for the service of the cause ; but I doubt much against their intent and inclination . General testimonies there are to prove that God is the Father and Creatour of Souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; But that it is just then created out of nothing when first it comes into these earthly bodies , I know not a word in the inspired Writings that speaks it . For that saying of our Saviour , My Father worketh hitherto , and I work , is by the most judicious understood of the works of preservation and providence . Those of creation being concluded within the first Hebdomade , accordingly as is exprest in the History , that God on the seventh day rested from all his works . Nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not pari● colour or humoursome , but uniform , and consonant to the laws of exactest wisdome . So that for us to suppose that God , after the compleating . of his Creation , and the laws given to 〈◊〉 things for their action , and continuanc● to be every moment working in a quit● other way in one instance of beings , tha● he doth in all besides ; is methinks a som● what odd apprehension , especially whe● no Reason urgeth to it , and Scripture silent . For such places as this [ the 〈◊〉 of the Spirits of all flesh , the Father 〈◊〉 Spirits . The spirit returns to God 〈◊〉 gave it . The souls which I have mad● We are his off-spring . Who formeth 〈◊〉 spirit of man within him , and the like signifie no more , but that our souls 〈◊〉 a nearer relation to God then our bodies as being his immediate workmanship made without any creature-interposal and more especially regarded by him But to inferre hence , that they 〈◊〉 then produced when these bodies 〈◊〉 generated , is illogicall and inconsequen● So that all that these Scriptures will ser● for , is only to disprove the Doctrine 〈◊〉 Fraduction , but makes not a tittle for the ordinary Hypothesis of Daily Creation against Praeexistence . CHAP. III. ( 2 ) Traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of Praeexistence . THus then we have examind the first way of stating the Soul's original , that of continual Creation ; and finding no sure resting place for our inquiry here , we remove to the second . The way of Traduction or seminal Propagation . And the adherers to this Hypothesis are of 2 sorts , viz. either such as make the soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . He dispatch the former , briefly strike at the root of their misconceit of the souls production , and shew it cannot be Matter , be it as pure as can be conceived . Therefore ( I ) If the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were let in at the senses . And thus the great Patron of the Hypothesis states it , in his Leviathan , and other writings . But now clear it is that our Souls have some conceptions , which they never received from external sense ; For there are some congenite implicite Principles in us , without which there could be no sensation ; since the images of objects are very smal and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances , so that 't were impossible we should have the sensible representation of any thing , were it not that our souls use a kind of Geometry , or mathematick Inference in judging of external objects by those little hints it finds in material impressions . Which Art and the principles thereof were never received from sense , but are presupposed to all sensible perceptions . And , were the soul quite vold of all such implicit notions , it would remain as senselesse as a stone for ever . Besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , then as it gives us occasions of using them . For sense teacheth no general propositions , but only affords singulars for Induction ; which being an Inference , must proceed from an higher principle that ownes no such dependence on the senses as being found in the mind , and not deriv'd from any thing without . Also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . And therefore never had them from any material power but from somthing more sublime and excellent . But this Argument is of too large a consideration to be treated of here and therefore I content my self with those brief Touches , and passe on . ( 2 ) If the soul be matter 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplyed in our delusive senses . Or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? This Argument is excellently managed by the great Dr. H. More , in whose writings this fond Hypothesis is fully triumpht over , and defeated . Since therefore the very lowest degree of perception , single and simple sense , is incompatible to 〈◊〉 body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not Corporeal . Thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of But ( 2 ) Another sort of assertors of traduction teach the Soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of Generation . The manner of which spiritual production useth to be illustrated by one candles lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . This is the most favourable representation of this opinion , that I can think on . And yet , if we nearly consider it , it will appear most absurd & unphilosophical For if one soul produce another , 't is either out of nothing or something praeexistent . If the former , 't is an absolute creation , which all philosophy concludes impossible for a Creature . And if it be pretended that the Parent doth it not by his proper natural virtue but by a strength imparted by God in the first blessing , Increase and multiply , so that God is the prime agent , he only the instrument : I rejoin , that then either God hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary course of nature : Or else ( 2 ) he only concurres by his providence , as he doth to our other natural actions , we having this Ability bestowed upon our very natures . He that asserts the first , runs upon all the rocks that he would avoid in the former Hypothesis of continual Creation , and God will be made the cause of the sin and misery of his spotless and blameless creatures ; which absurdities he cannot shun by saying , that God , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . For certainly infinite goodnesse would never have tyed up it self to such Laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . And for the second way , it supposeth God to have no more to do in this action then in our eating and drinking . Consequently , here is a creation purely natural . And ●methinks if we have so vast a power to ●ring the ends of contradictorys together , ●omthing out of nothing , ( which some deny to Omnipotence it self ) t is much we cannot conscrve in being our creature 〈◊〉 produced , nor our own intimate selves , since conservation is not more then creation . And t is much , that in other thing we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discerne it by . Again ( 2 ) if the Soul be immediately produced out of nothing , be the agent who it will , God or the Parent , it will be pure and sinlesse . For , supposing our parents to be our Creators ; they make 〈◊〉 but as natural agents , and so can only transmit their natural qualities , but not their moral pravities . Wherefore there can no better account be given from this way how the soul is so debauched and infected assoon as it comes into the body , 〈◊〉 in the former , and therefore it fails in the main end it is design'd for . Thus we see then that the traduction of the soul supposing it to be produced out of nothing , cannot be defended . Nor doth the second general way , yield any more relief to this Hypothesis . For if it be made of any thing praeexistent , it is either of matter or spirit . The former we have undermin'd and overthrown already , in what was said against those , that hold it to be body . And if it be made out of any spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is against the nature of an immaterial being , a chief property of which , is to be indiscerpible . Nor do the similitudes I mention'd in the proposal of the Hypothesis , at all fit the businesse ; for one candle lights another , by separable emissions that passe from the flame of that which is kindled , to the ●ieke of the other . And flame is a body whose parts are in continual flux , as a ●iver . But the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . And for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exertan operation of his mind which he did not before . And therefore makes nothing to the illustrating , how a soul can produce a soul , a substance distinct and without it self ; Thus we see how desperate the case of the soul's original is in the Hypothesis of Traduction also . But yet to let it have fair play , wee 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . There are but two reasons that I can think of , worth a naming ( 1 ) A man begets a man , and a man he is not without a soul , therefore 't is pretended that the soul is begotten . But this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortall therefore his soul is mortall , or is fat and lusty therefore his soul is so . The absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only , in some remarkable respect or circumstance . Thus we say , A man begetts a man , because he doth the visible and only sensible part of him ; The vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their sences . And therefore Body in ordinary speaking is oft put for Person as here man for the body . Sometimes the noblest part is us'd for the whole , as when 't is said 70 souls went down with Jacob into Egypt ; therefore such arguments as the assertours of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperatenesse of the cause , that needs such pitiful sophistries to recommend it . Such are these proofs which yet are some of the best I meet with , The seed of the woman shall break the serpents head ; 66 souls descended out of Jacobs loins ; Adam begat a son in his own likenesse , and such like . According to this rate of arguing the scripture may be made speak any thing that our humoursome phancies please to dictate . And thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions ; is an affront to their Authority that 's next to the denying on 't . I might adde ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; So that a man begets a man , though he only generates the body , into which fitly prepared descends a soul. And he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) The adherents to traduction use to urge , that , except the whole man soul and body be propagated , there is no account can be given of our original defilement . And scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the Womb. We have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . And it hath been hinted , that neither can Traduction solve the business : for if the Parent beget the soul out of nothing , it will be as pure and clean as if God himself were it's immediate creatour ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing the reason is very different , Yea , the soul in all the powers that are concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will the only seat of morall good and evill . Or , if our souls are but particles and decerptions of our parents , then I must have been guilty of all the sins that ever were committed by my Progenitors ever since Adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . Thus then we see , that even upon this reason 't is necessary , to pitch upon some other Hypothesis , to give an account of the pravity of our natures ; which both these fayl in the solution of . And , since the former committs such violence upon the honour of the divine Attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the Sacred Volume ; 'T is I think very excusable for us to cast our eies abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . In which search , if we light on any thing that doth sweetly accord with the Attributes of God , the nature of things , and unlocks the intricacies of Providence ; I think we have found , what the two former opinions aim at , but cannot make good their pretences to . And may salute the truth with a joyfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore from the modern disputants , let us look towards the antient Sages , those eastern Sophi , that have fill'd the world with the same of their wisdome ; And since our inquiries are benighted in the west , let us look towards the East ; from whence 't is likely the desired light may display it self , and chase away the darknesse that covers the face of those theories . Therefore it was the opinion of the Indian Brachmans , the Persian Magi , the Aegyptian Gymnosophists , the fewish Rabbins , some of the Graecian Philosophers , and Christian Fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , drop't down into these terrestrial bodies . This the learned among the Jews made a part of their Cabbala , and preten to have received it from their great Law-giver , Moses : which Hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . CHAP. IV. ( Praeexistence ) Praeexistence cannot be disproved . Scripture saith nothing against it . It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . THerefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the Patronage of those great Authors that have owned it . ( 1 ) Then , Whether this Doctrine be true or no , I m'e confident it cannot be proved false : for if All souls were not made together , it must be , either because God could not do it ; or because he would not , for the first , I suppose very few have such narrow conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of Angells . Or , if inconsistence with any Attribute should be pretended , that shall be prov'd quite otherwise hereafter ; And the amicable consistence of this Hypothesis with them , yea the necessity of it , from this very consideration of the divine Attributes , shall be argued in the process . Therefore , whoever concludes that God made not all souls of old , when he produced the world out of nothing , must confesse the reason of this assertion to be , because he would not . And then I would ask him , how he came to know what he affirms so boldly ? Who acquainted him with the Divine Counsells ? Is there a word said in his revealed will to the contrary ? or , hath he by his holy penmen told us that either of the other waies was more suitable to his beneplaciture ? Indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this Hypothesis , might find some half phrases in scripture , which he might suborne to sing to the tune of his imagination . For , in such a Miscellaneous piece as the Bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; And therefore it shall go hard , but that those whom their education or prejudice have ingaged against this Hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . But I am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all souls were not made of old ; or that , by a legitimate consequence , would inferre it . And if any there be that seem to look another way , I dare say they are collateral , and were never designed by the divine Authors for the purpose they are made to serve , by the enemies of Praeexistence . Wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the Doctrine of Praeexistence , I 'le bring into view whatever I know to have the least face of a Testimony to the contrary , in the divine Revelations . That so , when it shall appear that the most specious Texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that God hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . Therefore ( I ) , It may be pretended , that the Doctrine of Praeexistence comports not with that innocence and integrity in which the Scripture determines Adam to have been made . Since it supposeth the descent into these bodyes to be a culpable lapse from an higher and better state of Life , and this to be a state of incarceration for former delinquencies . To this I answer . ( 1 ) No one can object any thing to purpose against Praeexistence from the unconceiveablenesse of it , untill he know the particular frame of the Hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the businesse . Therefore , if the objectour would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . But however to prevent all cavillings , in this place I 'le shew the invalidity of this objection . Wherefore , ( 2 ) There is no necessity from the Doctrine of Praeexistence to suppose Adam a delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of beauty , purity , and serviceablenesse to the soul , what harshness is there in conceiving that God might send one of those immaculate Spirits that he had made , into such a Tenement , that he might be his steward in the affairs of this lower Family ; and an overseer , and ruler of those other creatures that he had order'd to have their dwelling upon earth . I am sure , there is no more contrariety to any of the Divine Attributes in this supposition , then there is in that , which makes God to have sent a pure spirit , which he had just made , into such a body . Yea , ( 3 ) Supposing that some souls fell , when the Angells did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our Maker , and a generous undertaking for a Seraphick and untainted Spirit . For by this means , fit and congruous matter is prepared for those souls to reside and act in , who had rendred themselves unfit to live and injoy themselves in more refined bodyes . And so those spirits that had sinn'd themselves into a state of silence and inactivity , are by this seasonable means , which the divine Wisdome and Goodnesse hath contriv'd for them , put once more into a capacity of acting their parts anew , and comming into play again . Now if it seem hard to any to conceive how so noble a spirit in such an advantagious body , should have been impos'd upon by so gross a delusion , and submit so impotently to the first temptation ; He may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . Yea again ( 4 ) I might ask What inconvenience there is in supposing , that Adam himself was one of those delinquent souls , which the divine pitty and compassion had thus set up again ; that so , so many of his excellent creatures might not be lost and undone irrecoverabiy : but might act anew , though upon a lower stage in the universe : A due consideration of the infinite foecundity and fulnesse of the divine goodnesse will , if not warrant , yet excuse such a supposition . But now if it be demanded , What Adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his Fall , according to this Hypothesis : I answer , that then among many other great priviledges , he had transsmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . So that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . For we cannot but observe in this state , how vast an influence the temper of our bodyes hath upon our minds ; both in reference to intellectual and moral dispositions . Thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our witts are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . And we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary ●orose , melancholly , and dogged . And 't is easie to observe how age or sicknesse sowres , and crabbs our natures . I might instance in allmost all other qualities of the mind , which are strangely influenc● and modifyed according to the bodie 's constitution . But none will deny so plain a truth ; and therefore I forbear to insist further on it . Nor need I mention any more advantages ; so many , and such great ones , being consequent upon this . But our great Protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of Body , which would have been so great a priviledg to his off spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the soul ; and he could transmit no better to us , then himself was owner of . Thus we fell in him , and were made miserable by his transgression . We have bodies convey'd to us , which strangely do bewitch and betray us . And thus we all bear about us the marks of the first apostacy . There are other sad effects of his defection , but this may suffice for my present purpose . Thus we see how that the derivation of original depravity from Adam is as clear in this Hypothesis , as can be pretended in either of the other . And upon other Accounts it seems to have much the advantage of both of them . As will appear to the unprejudiced in what is further to be discours'd of . Finally , therefore , If the urgers of the Letter of Genesis of either side , against this Hypothesis , would but consider , That the souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of Praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those absurdities which he seeth the other run upon . If the Assertours of daily Creation think it clear from Scripture that God is the Father of Spirits , and immediate maker of souls , they 'l find the same made good and assented to in this Hypothesis . And if they are unwilling to hold — any thing contrary to the Nature of the soul , which is immortal and indiscerpible , the Doctrine of Praeexistence amicably closeth with them in this also . And if the Patrons of Traduction would have a way , how sin and misery may be propagated from our first Parent without aspersing the divine Attributes , or affirming any thing contrary to the phaenomena of Providence , and Nature ; this Hypothesis will clear the businesse ; It giving us so fair an Account how we all dye in Adam , without blotting the Wisdome , Justice , or Goodnesse of God , or affirming any thing contrary to the Appearances of Nature . I have been the longer on this Argument , because 't is like to be one main objection ; And we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of Praeexistence . And now , besides this that I have named , I cannot think of any Arguments from Scripture against this Doctrine , considerable enough to excuse a mention of them . However , if the candid Reader will pardon the impertinency I 'le present to view what I find most colourable . Therefore ( 2 ) , It may be some are so inadvertent as to urge against our souls having been of old , that , Sacred writ says We are but of Yesterday ; which expression of divine Scripture , is questionlesse to be understood of our appearance on this stage of Earth . And is no more an Argument against our Praeexistence , then that other phrase of his , Before 〈◊〉 go hence , and Bee no more , is against our future existence in an other state after the present life is ended . Nor will it prove more the business it is brought for , then the expression of Rachels weeping for her Children because they were not , will inferre , that they were , absolutely nothing . Nor can any thing more be made . ( 3 ) Of that place in Ecclesiastes , Yea better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besides that 't is a like scheme of speech with the former , it seems more to favour , then discountenance Praeexistence for what is absolutely nothing can neither be worse , nor better . Moreover , we comming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , then in meer non-appearance ; which yet scripture phraseth a Not being . And now I cannot think of any place in the sacred volume more that could make a tolerable plea against this Hypothesis , of our souls having been before they came into these bodyes ; except ( 4 ) Any will draw a negative Argument from the History of the Creation , concluding that the Souls of men were not made of old , because there is no mention there , of any such matter . To which I return briefly , That the same Argument concludes against the being of Angells of whose creation there is no more say'd in the first story then of this inferiour rank of spirits , souls . The reason of which silence is commonly taken to be , because Moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . This reason is given also why minerals were omitted . 'T were an easy matter , to shew how the outward cortex , the Letter of this History is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . But that being more then needs for our present purpose , I shall forbear to speak further of it . I might ( 2 ) further adde , that great and learned Interpreters tell us , that all sorts of spirits , angels , and souls are symbolically meant by the creation of heaven , and light . And , if it were directly in the way of our present businesse , it might be made appear to be no improbable conjecture . But I referre him that is curious in this particular to the great Restorer of the antient Cabbala , the Learned Dr. H. More in his conjectura Cabbalistica . And now from the consideration of the silence of the first History , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5 ) We are not to step beyond the divine Revelations , and since God hath made known no such Doctrine as this , of the Souls Praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . This is the most important objection of all the rest , and most likely to prepossess timerous and wary inquirers against this Hypothesis ; wherefore I conceive that a full answer to this doubt , will prevent many scrupulous Haesitations , and make way for an unprejudic'd hearing of what I have further to alledg in the behalf of this opinion And ( 1 ) I wish that those that urge Scripture silence to disprove praeexistence would consider , how silent it is both in the case of Daily Creation , and Traduction , we have seen already that there is nothing in Sacred writ to warrant either , but only such Generalls from which the respective Patrons of either Doctrine would inferre their own conclusion , though indeed they all of them with better right and congruity prove Praeexistence . ( 2 ) I suppose those that argue from Scripture-silence in such cases mistake the design of Scripture , which is not to determine points of speculation , but to be a rule of Life and Manners . Nor doth it otherwise design the teaching of Doctrinals , then as they have a tendency to promote the divine life , righteousnesse , and Holinesse . It was never intended by it's inspired Authors to fill our Heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happinesse . Therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural Philosophy , in Epictetus his moralls , or Seneca's Epistles . ( 3 ) Christ and his Apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as did also the other Pen-men . Therefore doubtlesse there were many noble theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon Record . And we know , few speculative truths are deliver'd in Scripture , but such as were call'd forth by the controversies of those times : And Praeexistence was none of them , it being the constant opinion of the Jews , as appears by that Question , Master , was it for this man's sin or his Fathers , that he was born blind , which supposeth it of the Disciples also . Wherefore ( 4 ) There was little need of more teaching of that , which those times were sufficiently instructed in : And indeed , as the case stands , if Scripture-silence be Argumentative , 't wil be for the advantage of Praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief 't is very likely , had it been an errour , that Saviour Saviour or his Apostles would have witnest against it . But there being not a word let fall from them in disapprooval of that opinion , though sometimes occasions were administred ( as by the Question of the Disciples , and some other occurrences ) 't is a good presumption of the soundnesse of it . Now that Praeexistence was the common opinion of the Jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this Inquiry ; but this being only a by consideration , a brief touch of it will suffice us . One of the great Rabbins therefore , Mr. Ben Israel in his Problems de Creatione , assures us , that Praeexistence was the common belief of all wise men among the Jews , without exception . And the Author of the Book of Wisdome , who certainly was a Jew , probably Philo , plainly supposeth the same Doctrine in that Speech , For I was a witty Child , and had agood Spirit , wherefore the rather being good , I came into a body un●filed . As also did the disciples in their foremention'd Question to our Saviour ; For except they supposed , that he might have si●ned before he was born , the Question had been senslesse and impertinent . Again , when Christ 〈◊〉 them , whom men said he was they answered , that some said John the Baptist , others Elias , others Jeremias or one of the Prophets , which sayings of theirs suppose their beliefe of a Metempsychosis & consequently of Praeexistence . These , one would think , were very proper occasions for our Saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . Therefore if the enemies of Praeexistence will needs urge scriptures supposed silence against it ; they have no reason to take it amisse if I shew them how their Argument recoyls upon themselves , and destroies their own cause , instead of their Adversaries . ( 5 ) Besides , there were doubtlesse many Doctrines entertain'd by the Apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little Theory . There was strong meat for the more grown and manly Christians , as well as milk for babes , and weaker constitutions . Now Scripture was design'd for the benefit of the most , and they could little understand , and lesse make use of a speculation so remote from common conceit , as Praeexistence . Among us , wise men count it not so proper to deal forth deep and mysterious points in Divinity to common and promiscuous Auditories . Wherefore the Apostles and others of their more improv'd and capable disciples might have had such a Doctrine among them , though it were never expresly defined in their publique writings . And the Learned Origen and some other of the Antients affirme that Praeexistence was a Cabbala which was handed down from the Apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a Tradition , then we at so vast a distance . Nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossnesse of succeeding ages , when such multitudes could swallow the dull and coorse Anthropomorphite Doctrines ; much lesse , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd Nations that ' ore-ran the Empire : out of which darknesse , 't was the work of some Centuries to recover the then obscured region of Civility and Letters . Moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of School-Divinity in the world , which was but Aristotles Philosophy theologiz'd . And we know that Philosophy had the luck to swim in the general esteem and credit , when Platonis● and the more antient wisdome , a branch of which , Praeexistence was ; were almost quite sunk and buried . So that a Theology being now made , out of Aristotelian principles , 't is no wonder that Praeexistence was left out , nothing being suppos'd to have been said of it , by the great Author of that Philosophy ; and his admiring sectators were loath to borrow so considerable a Theory , from their Masters neglected Rival , Plato . But 〈◊〉 at once to remove this stone of offence out of the way , I think Scripture is not so silent in this matter as is imagin'd . And I 'me confident , more can be said from those divine writings in behalf of Praeexistence , then for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . And had this been a commonly received Doctrine , and mens witts as much exercis'd for the defence on 't , as they have been for the common dogmata , I nothing doubt , but that Scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest to , in the inspired volume . For , as mens phancies wil readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; So , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an Absurdity . But my Scripture-evidence is not so proper for this place , I intending to make it an Argument by it self . Therefore if the urger of this objection , will but have a little patience till I come so far on the way of my discourse , I hope he may be satisfied that Praeexistence is not such a stranger to scripture as he conceits it . CHAP. V. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . NOw therefore to proceed , let us look back upon our progresse , and so enter on what remains ; we have seen , that God could have created all souls at first had he so pleased , and that he hath revealed nothing in his written Will to the contrary . And now if it be found also , that he hath not made it known to our Reasons that 't was not his will to do so , we may conclude this first particular , That no one can say , that the Doctrine of Praeexistence is a falshhood . Therefore let us call to Account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1 ) Then , 't is likely to be urged , that had we lived and acted in a former state , we should doubtlesse have retain'd some remembrance of that condition ; But we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that Praeexistence is but a phancy . But I would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the Actions of their first infancy . And I could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . Nor doth there scarce a night passe but we dream of many things which our waking Memories can give us no Account of ; yea old age and some kinds of diseases blot out all the images of things past , and even in this state cause a totall oblivion . Now if the Reasons why we should lose the remembrance of our former life be greater , then are the causes of forgetfulnesse in the instances we have produced , I think it will be clear , that this Argument hath but little force against the opinion we are inquiring into . Therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former Life , then any thing in this . And if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of Life , certainly so long and deep a swoon as is absolute insensibility and inertnesse , may much more reasonably be thought to blot our the memory of an other Life , whose passages probably were nothing like the transactions of this . And this also might be given as an other Reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . But ( 2 ) Some will argue , If this be a state of punishment for former misearriages how comes it about then , that 't is a better condition then that we last came from viz. the state of silence and insensibility . I answer , That if we look upon our present terrestrial condition an an effect of our defection from the higher Life , and in reference to our former happinesse lost by our own default , 't is then a misery , and a punishment . But if we compare our now-being with the state of inactivity we were deliver'd from , It may then be call'd an After-Game of the divine Goodnesse , and a Mercy . As a Malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last confined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . It is just thus in the present case , and any one may make the application . But it will be said , ( 3 ) If our souls liv'd in a former state did they act in bodies , or without them ? The former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the soul hath to exert in a body , would have been idle and to no purpose . But ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no Arguments against the assertion it self . And were it granted that the particular state of the soul before it came hither is inconceivable , yet this makes no more against it , then it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . But ( a ) Why is it so absurd that the soul should have actuated another kind of body , before it came into this ? Even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; And why then might it not in its former and purer state of Life have been join'd only to such a refined body , which should have been suitable to its own perfection and purity ? I 'me sure , many , if not the most of the Antient Fathers thought Angells themselves to be embodyed , and therefore they reputed not this such a grosse absurdity . But an occasion hereafter will draw our pen this way again , and therefore I pass it to a third return to this objection . ( 3 ) Therefore , though it were granted that the soul lived afore-times without a body , what greater incongruity is there in such a supposition , then that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? But all such objections as these will fly away as mists before the sun , when we shall come particularly to state the Hypothesis . And therefore I may be excused from further troubling my self and the Reader about them here . Especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive vvhat manner of state that of Praeexistence was , which is no prejudice to the opinion it self ; that our souls were extant before these earthly bodies . Thus then I hope I have clearly enough made good that all souls might have been created from the beginning ; for ought any thing that is made known , either in the Scriptures or our reasons to the contrary . And thereby have remov'd those prejudices that would have stood in the way of our conclusion . Wherefore we may now without controul , from our proof of , That it may be so , pass on to enquire , whether indeed it is so ; and see , whether it may as well be asserted , as defended . And truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needlesse to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . Yet however , for the pomp and triumph of truth , though it need not their service we shall add some positive Arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . And I make my first consideration of this kind , a second Argument . CHAP. VI. A second Argument for Praeexistence drawn from the consideration of the Divine Goodnesse , which alwaies doth what is best . ( 2 ) THen , whoever conceives rightly of God , apprehends him to be infinite and immense Goodnesse , who is alwaies shedding abroad of his own exuberant fulnesse : There is no straightness in the Deity , no bounds to the ocean of Love. Now the divine Goodnesse referrs not to himself , as ours extends not unto him . He acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . But the object and term of his goodnesse is his creatures good and happinesse , in their respective capacities . He is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents then the sun to shine at noon . Now as the infinite Goodnesse of the deity , obligeth him alwaies to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodnesse , supposing wisdome to order , and power to execute . He therefore that supposeth God not alwaies to do what is best , and best for his Creatures ( for he cannot act for his own Good ) apprehends him to be lesse good then can be conceived , and consequently not infinitely so . For what is infinite , is beyond measure and apprehension . Therefore to direct this to our purpose , God being infinitely good and that to his Creatures , and therefore doing alwaies what is best for them , methinks it roundly follows that our souls lived and injoy'd themselves of old before they came into these bodies . For since they were capable of living and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , then absolute not-being , may we not safely conclude from a due consideration of the divine goodnesse , that it was so ? What was it that gave us our being , but the immense goodnesse of our Maker ? And why were we drawn out of our nothings but because it was better for us to be , then not to be ? Why were our souls put into these bodies , and not into some more squallid and ugly ; but because we are capable of such , and 't is better for us to live in these , then in those that are lesse sutable to our natures ? And had it not been better for us , to have injoy'd our selves and the bounty and favours of our Maker of old , as did the other order of intellectual creatures ; then to have layn in the comfortless night of nothing till 'tother day ! Had we not been better on 't to have lived and acted in the joyful regions of light and blessednesse with those spirits that at first had being , then just now to jump into this sad plight , and state of sin and wretchednesse . Infinite Power could as well have made us all at once , as the Angells , and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easy for our Creatour so to have effected it , where was the defect , if it was not 〈◊〉 〈◊〉 not this to 〈◊〉 his goodnesse ! and to straight-lace the divine beneficence . And doth not the contrary Hypothesis to what I am pleading for , represent the God of Love as lesse good and bountiful , then a charitable mortall , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? I confesse , the world generally have such narrow and unbecomming apprehensions of God , and draw his picture in their imaginations so like themselves , that few I doubt will feel the force of this Argument ; and mine own observation makes me enter the same suspicion of its successe that some others have who have used it . 'T is only a very deep sense of the divine goodnesse can give it any perswasive energy . And this noble sentiment there are very few that are possest of . However to lend it what strength I can , I shall endeavour to remove some prejudices that hinder it's force and efficacy ; And when those spots and scum are wiped away that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightnesse . CHAP. VII . This first Evasion , that God acts freely , and his meere will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations . Some incident Evasions , viz. that Gods wisdome , or his glory , may be contrary to this display of the divine goodnesse , in our being made of old , clearly taken off . ( 1 ) THerefore , will some say , God worketh freely , nor can he be oblig'd to act but when he pleaseth . And this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . Therefore if God would not that we should have been made sooner , and in a better state of life , his will is reason enough and we need look no further . To this evasion , I thus Reply . ( 1 ) 'T is true indeed , God is the most Free Agent , because none can compell him to act , none can hinder him from acting . Nor can his creatures oblige him to any thing . But then ( 2 ) The divine liberty and freedome consists not in his acting by meer arbitrarious will as disujnct from his other Attributes . For he is sayd to act according to the counsell of his own will. So that his wisdome and goodness are as it were the Rules whereby his will is directed . Therefore though he cannot be obliged to act by any thing without himself , yet he may by the Laws of his own essential rectitude and perfection . Wherefore I conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed Attributes . Nor by the same reason can he omit that which the eternal Law of his most perfect nature ob●geth him to . The summe is , God never Acts by meer will or groundlesse humour , that is a weaknesse in his imperfect creatures ; but according to the immutable Rules of his ever blessed essence . And therefore , ( 3 ) T is a derogation from his infinite Majesty to assert any thing contrary to his Goodnesse upon pretence of his will and pleasure . For whatever is most suteable to this most blessed Attribute , and contradicts no other , that be sure he willeth . Wherefore ( 4 ) If it be better , and more agreeable to the divine goodnesse that we should have been in an happier state , before we came into these bodies , Gods will cannot then be pretended to the contrary , especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . Since as God never acts in the absence of his wisdome and goodnesse , so neither doth he abstain from acting when those great Attributes require it . Now if it be excepted again ( 2 ) That 't is true that this Hypothesis is most sutable to the divine goodnesse and the consideration of that alone would inferre it . But how know we but his Wisdome contradicts it . I return briefly , That if it be confest to be so correspondent to , and inferrible from one Attribute , and cannot be prov'd inconsistent with another , my businesse is determin'd . Therefore let those that pretend an inconsistence , prove it . ( 2 ) The wisdome of God is that Attribute and essential perfection , whereby the divine actions are directed to their end , which is alwaies good , and best : Therefore to do that which is best cannot thwart the divine wisdome , but alwaies includes and supposeth it . Whence it follows , that what so comports with goodnesse , cannot stand opposite to Wisdome . Wisdome in God being indeed nothing else but goodnesse , contriving and directing for the creature 's good and happinesse . For we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdome are somthing without himself , and consequently the good and perfection of his creatures . So that unlesse it can be prov'd to have been contrary to ours , or any other creatures good , that we should have been extant as soon as the Light , it cannot be concluded to have any contradiction to the divine wisdome . But it will be said again ( 3 ) Gods glory is his great end , for the promoting of which his wisdome directs all his Actions ; and consequently , that which may be best for the creature , may not be so conducive to the divine Glory , and therefore not agreeable with his wisdome . Now though I think the world hath a very mistaken apprehension of Gods glory , yet I shall not here ingage in more controversies , then I must needs . T is enough for my present purpose to intimate ; That Gods glory is no by-end or self-accumulation , nor an addition of any thing to Him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his creation : But the display and communication of his excellencies ; among the which , his goodnesse is not the least considerable , if it be not that most divine and fundamental Attribute which gives perfection to all the rest . So that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . For even this is his glory to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections , yea , though we should state his glory to consist alone , in the honour and renown of his Attributes , yet even then the Hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodnesse , and cleares his other Attributes from those stains of dis-repute that all other suppositions cast upon them . And though his glory should consist , as too many fondly imagine , in being praised and red by his creatures , even on this account also it would have obliged him to have made us all of old , rather then opposed it ; since , then , his excellencies had been sung forth by a more numerous Quire , in continual Hallelujahs . Now if it should be urged , that God made all things for himself , and therefore is not obliged to consult the good of his creatures in all his Actions . I rejoin , that God's making all things for himself , can argue no more then his making all things for his own ends , viz. the ends of goodnesse . Besides , the best Criticks make that place to speak no more but this , That God orders all things according to himself ; that is , according to the rules of his own nature and perfections . Thus then we see that for God to do that which is best for his creatures , is neither contrary to his will and pleasure , his wisdome , nor his glory , but most consonant to all of them . And therefore since the Praeexistence of Souls , is so agreeable to the divine goodnesse , and since nothing else in the Deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . But yet there are other Ev●sions which would elude this Demonstration , I shall name the most considerable and leave it to the judicious to determine , whether they can disable it . CHAP. VIII . A second general evasion , viz that our Reasons cannot tel what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . WHerefore the second general evasion is , That our Reasons cannot conclude what God 〈◊〉 , there being vast fetches in the divine wisdome which we comprehend not , nor can our natural light determine what is best . I answer ( 1 ) Our Saviour himself , who was the best Judge in the case , teacheth us , that the Reason of a man may in some things conclude what God will do in that saying of his , If ye being evill , know how to give good things to your Children , much more shall your Father which is in Heaven give his Spirit to them that ask him . Plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in God. And if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that God who is infinitely so , will conferre upon his creatures whatever good they are capable of . Thus we see our Saviour ownes the capacity of reason in a case that is very near the same that we are dealing in . And God himself appeals to the reasons of men to judge of the righteousnesse and equity of his ways . Ye men of Israel and inhabitants of Jerusalem , judg between me and my vineyard , which place I bring to shew that meer natural reason is able to judge in some cases what is fit for God to do , and what is sutable to his essence and perfections . And if in any , Methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . For if reason cannot determine and assure us , that a blessed and happy Being is better then None at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; I think then ( 1 ) That it cannot give us the assurance of any thing , since there is not any principle in metaphysicks or geometry more clear then this , viz. 〈◊〉 an happy Being , is better than absolute Not-being . And if our reasons can securely determine this , 't is as much as we need at present . Or if this be not certain , how vain are those Learned men that dispute whether a state of the extremest misery a creature is capable of , and that everlasting , be not better then Non-entity . ( 2 ) If we cannot certainly know that it had been Better that we should have exsisted in a life of happiness , proportion'd to our natures of old , then have been meer nothing , till some few years since ; we can never then own or acknowledg the divine goodness to us in any thing we injoy . For if it might have been as good for us not to Bee , as to Bee , and happily ; Then it might have been as good for us to have wanted any thing else that we enjoy , as to have it : and consequently , we cannot own it as an effect of God's goodness that he hath bestowed any blessing on us . For if Being be not better , then Not-being , then 't is no effect of goodnesse that we are ; and if so , then 't is not from goodnesse that we have any thing else , since all other things are inferiour to the good of Being . If it be said , It had been better indeed for us , to have lived in a former and happier state ; but , it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars . I say then , and it may serve for a ( 3 ) answer to the general objection . If we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . It can never then be prov'd from that glorious Attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless angells ; both which I suppose , any sober inquirer will think congruously deducible from the divine goodness . And if to say , for ought we know , It may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the Argument ; on the same account we shall never be able to prove ought from this , or any other Attribute . I might adde , ( 2 ) There is not the least colourable pretence for any such suspicion . For , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual creatures from them ? If so , how comes it about that at last they can all so wel consist together ? And , could other creatures have been more disadvantag'd by them , when they were pure and innocent , then they will at last , when they are so many of them debauched and depraved ? ( 3 ) If this be enough to answer an Argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting Scepticism . We should never for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a God , if it were sufficient to answer , That things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . If this be answering , any thing might be answered . But there is yet another objection against mine Argument from the divine goodnesse which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryall . And it may thus be urged . ( 3 ) If the goodnesse of God always obligeth him to do what is best , and best for his Creatures , How is it then , that we were not made impeccable , and so not obnoxious to misery ? Or how doth it consist with that overflowing goodness of the Deity , that we were let to lye in a long state of silence and insensibility , before we came into these bodies ? This seems a pressing difficulty , but yet there 's hopes we may dispatch it . Therefore , ( 1 ) Had we been made impeccable , we should have been another kind of creatures then now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evill , which is one of our essential Attributes . Consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine goodnesse not to have given being to such creatures as in the id● were fairly possible ; and contradicted no other Attribute . Yea , though he foresaw that some would sin , and make themselves miserable , yet the foreseen lapse and misery of those , was not an evill great enough to over-ballance the good the species would reap by being partakers of the divine goodnesse in the land of the living ; Therefore however , 't was goodnesse to give such creatures being . But it will be urged upon us , If Liberty to good and evil be so essential to our natures , what think we then of the blessed souls after the resurrection ; are not they the same creatures , though vvithout the liberty of sinning ? To return to this ; I think those that affirm , that , the blessed have not this natural liberty as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . Indeed they may be morally immutable and illapsable : but this is grace , not nature ; a reward of obedience , not a necessary annex of our Beings . But will it be said , why did not the divine goodnesse endue us all with this morall stability ? Had it not been better for us to have been made in this condition of security , then in a state so dangerous ? My return to this doubt will be a second Answer to the main objection . Therefore Secondly , I doubt not , but that 't is much better for rational creatures , that this supream happiness should be the Reward of vertue , rather then 〈◊〉 upon our natures . For , the procurement of that which we might have mist of , is far more sensibly gratifying , then any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , then in the things we were born to . And had we been made secure from sin , and misery from the first moment of our Being , we should not have put so high a rate and value upon that priviledge . ( 3 ) Had we been at first establisht in an impossibility of lapsing into evill ; Then many choise vertu's , excellent branches of the divine Life had never been exercis'd , or indeed have been at all . Such are Patience , Faith , and Hope ; the objects of which are , evill , futurity , and uncertainly . Yea , ( 4 ) Had we been so fixt in an inamissible happinesse from the beginning , there had then been no vertue in the world ; nor any of that matchlesse pleasure which attends the exercise thereof . For vertue is a kind of victory , and supposeth a conflict . Therefore we say , that God is good and holy , but not vertuous . Take away a possibility of evill , and in the creature there is no morall goodnesse . And then no reward , no pleasure , no happinesse . Therefore in summe ( 5ly ) , The divine goodnesse is manifested in making all creatures sutably to those Id●as of their natures , which he hath in his All-comprehensive Wisdome . And their good and happinesse consists in acting according to those natures , and in being furnisht with all things necessary for such actions . Now the divine Wisdome is no arhitrary thing , that can change , or alter those setled immutable idaea's of things that are there represented . It lopps not off essential Attributes of some beings , to inoculate them upon others : But , distinctly comprehending all things , assigns each Being it's proper nature , and qualities . And the Divine goodnesse , according to the wise direction of the eternal intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective ideaas in the divine wisdome . Wherefore as the goodness of God obligeth him not to make every planet a 〈◊〉 star , or every star , a sun ; So neither doth it oblige him to make every degree of life , a rational soul , or every soul , an impeccable Angell . For this were to tye him to contradictions . Since therefore , such an order of Beings , as rational and happy , though free , and therefore mutable , creatures , were distinctly comprehended in the divine Wisdome ; It was an effect of God's Goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal idaeas they were represented . Thus then we see , it is not contrary to the infinite plenitude of the divine goodness that we should have been made peccable and lyable to defection . And being thus in our very essential constitutions lapsable ; 't was no defect in the goodnesse of our Maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and Apostacy . Since his goodnesse obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good & advantage . And questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; then that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : Since those apostate spirits , remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their Security . And for that long night of silence , in which multitudes of souls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . And their re-instating in a condition of life & self-injoyment after so highly culpable delinguencies , is a great instance of the over-flowing fulnesse of the divine compassion and benignity . Thus then we see , That Gods making us lapsable and permitting us to fall , is no prejudice in the least to the infinite faecundity of his goodness , and his making all things best . So that mine Argument for Praeexistence bottomn'd on this Foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . From which I pass to a fourth . CHAP. IX . A ( 4th ) Objection against the Argument from God's goodness viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . THerefore fourthly , it will be excepted , If we may argue from the divine goodness , which always doth what is best , for the Praeexistence of Souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodnesse is better then a Finite . To this , because I doubt I have distrest the Readers patience already , I answer briefly . ( 1 ) Every one that believes the infiniteness of Gods goodness is as much obliged to answer this objection , as I am . For it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . For if they are not so , it might have communicated to more , and thereby have done more good then now 't is supposed to do , and by consequence now is not infinite . And to affirm that goodnesse is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in God always respects somewhat ad extra . For he cannot be said to be good to himself , he being a nature that can receive no additional perfection . Wherefore this Objection makes no more against mine Argument , then it doth against the infinity of the divine goodness , and therefore I am no more concern'd in it then others . Yea ( 2ly . ) the Scripture affirms that which is the very strength of mine Argument , viz. That God made all things best ; Very Good , saith our Translation : but the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the Superlative . And therefore every one that owns it's sacred Authority is interested against this objection . For it urgeth , it had been far more splendid , glorious , and magnificent for God to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , then to have confined his omnipotence to work only in one little spot of an infinite 〈◊〉 capacity , and to begin to act but 'tother day . Thus then the late creation , and finiteness , of the world , seem to conflict with the undoubted oracle of truth as well as with mine Argument , ment , and therefore the objection drawn thence is of no validity . ( 3 ) Those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , have asserted it to be impossible in the nature of the thing . And sure the Divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . But in the case of Praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this Evasion neither . Nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; And therefore 't will make no more against me , then against a truth on all hands confessed . Let me only adde this , That 't is more becomming us , to inlarge our apprehensions of things so , as that they may suit the Divine Beneficence , then to draw it down to a complyance with our narrow schemes , and narrow modells . Thus then I have done with the Argument for Praeexistence drawn from the Divine goodnesse . And I have been the longer on it , because I thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . And while there was no provision made to stop up those Evasions , that I saw this Argument obnoxious to ; the using of it , I was afraid , would have been a prejudice , rather then a furtherance of the cause I ingaged it in . And therefore I hope the ingenious will pardon this so necessary piece of tediousnesse . CHAP. X. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the victory . BUt now I proceed to another Argument . Therefore , Thirdly , If we do but reflect upon what was said above , against the souls daily Creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of Praeexistence . For as this strong natural propensity to vice and impiety cannot possibly consist with the Hypothesis of the souls comming just out of Gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . For let us but conceive the souls of men to have grown degenerate in a former condition of life , to have contracted strong and inveterate habits to vice and Iewdnesse , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimiable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue . This shews a clear way to unriddle this amazing mystery , without ●lemishing any of the divine Attributes , or doing the least violence to our faculties . Nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , then how a Swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastned and rooted in the soul , that they are become even another nature . Now then , if Praeexistence be not the truth , 't is very strange that it should so exactly answer the Phaenomena of our natures , when as no other Hypothesis doth any whit tolerably suit them . And if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . We can never for instance , conclude the Moon to be the cause of the flux and reflux of the Sea , from the answering of her approaches and recesses to its ebbs and swellings . Nor at this rate can the cause of any thing else be determin'd in nature . But yet besides . ( 2 ) we might another way inforce this Argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . Even the natural tempers of mens minds are as vastly different , as the qualities of their bodys . And 't is easy to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea and find themselves burthened and opprest , while their education hath kept them in a contrary belief : when as others are as fatally set against these opinions , and can never be brought favourably to resent them . Every soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . And notions will never lye easily in a mind , that they are not fitted to ; some can never apprehend that for other then an Absurdity , which others are so clear in , that they almost take it for a First principle . And yet the former hath all the same evidence as the latter . This I have remarkably taken notice of , in the opinion of the extension of a spirit . Some that I know , and those inquisi●ve , free and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . Nor can they conceive any thing extended but as a Body . Whereas other deep and impartial searchers into nature , cannot apprehend it anything at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . I could instance in other speculations , which I have observ'd some to be passionate Embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . But there needs no proof of a manifest observation . Therefore before I goe further , I would demand , whence comes this meer notional or speculative variety : were this difference about sensibles , yea or about things depending on the imagination , the influence of the body might then be suspected for a cause . But since it is in the most abstracted Theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and prepossest into this body with some implicit notions that it had learnt in another ? And if this congruity to some opinions , and aversene●e to others be congenial to us , and not advenient from any thing in this state , 't is me thinks clear that we were in a former . For the soul in its first and pure nature hath no idiosynerasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . Be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . And therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely it is derived only from the body , custom , or education , what can we conceive on 't , but that our souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of Earth . Besides , 't is easie to observe the strange and wonderful variety of our geniusses ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . Some almost from their very cradles will be addicted to the making of figures , And in little mechanical contrivances ; others love to be riming , almost as soon as they can speak plainly , and are taken up in smal essays of Poetry . Some will be scrawling pictures , and others take as great delight in some pretty offers at Musick and vocal harmony . Infinite almost are the ways in which this pure natural diversity doth discover it selfe . Now to say that all this variety proceeds primarily from the meer temper of our bodys , is me thinks a very poor and unsatisfying Account . For those that are the most like in the temperayr , complexion of their bodys , are yet of a vastly differing Genius . Yea they that havebeen made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education & usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . Besides there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the Body , is me seems a very improbable solution of the Phaenomenon . And to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . What then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto'these , in a former condition ? which now again begins to put forth it selfe , when we are awakened out of our silent recess into a state of action . And though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others , so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindnesse is it regarded by us , and the more greedily do our inclinations now fasten on it . Thus if a Musitian should be interdicted the use of all musical instruments , and yet might have his choice of any other Art or profession , 't is likely he would betake himselfe to Limning or Poetry ; these exercises requiring the same disposition of wit and genius , as his beloved Musick did . And we in like manner , being by the fate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet assoon as we are able , take to those things which do most correspond to that genius that formerly inspired us . And now 't is time to take leave of the Arguments from Reason that give evidence for Praeexistence . If any one think that they are not so Demonstrative , but that they may be answered , or at least evaded ; I pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shuffle from the edge of . Or , let it be granted , that the Arguments I have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , I have won what I contended for . For it having been made manifest by as good evidence as I think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed Attributes of God : And that the other of Traduction is most impossible and contradictious in the nature of things : There being now no other way left but Praeexstence , if that be probable or but barely possible , 't is enough to give it the victory . And whether all that hath been said prove so much or no , I leave to the indifferent to determine . I think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called Demonstrations . CHAP. XI . Great caution to be used in alledging scripture for our speculative opinions . The countenance that Praeexistence hath from the sacred writings both of the old and new Testament ; Reasons of the seeming uncouthnesse of these allegations . Praeexistence stood in no need of Scripture-proof . IT will be next expected , that I should now prove the Doctrine I have undertaken for , by Scripture evidence , and make good what I said above , That the divine oracles are not so silent in this matter as is imagined . But truly I have so tender a sense of the sacred Authority of that Holy volume , that I dare not be so bold with it , as to force it to speak what I think it intends not ; A praesumption , that is too common among our confident opinionists , and that hath ocsion'd great troubles to the Church , and disrepute to the inspired writings . For , for men to ascribe the odd notions of their over-heated imaginations to the spirit of God , and eternal truth , is me thinks a very bold and impudent belying it . Wherefore I dare not but be very cautious what I speak in this matter , nor would I willingly urge Scripture as a proof of any thing , but what I am sure by the whole tenor of it , is therein contained : And would I take the liberty to fetch in every thing for a Scripture-evidence , that with a little industry a man might make serviceable to his design : I doubt not but I should be able to fill my Margent with Quotations , which should be as much to purpose as have been cited in general CATECHISMS and CONFESSIONS of FAITH , and that in points that must forsooth be dignified with the sacred title of FUNDAMENTAL . But Reverend ASSEMBLIES may make more bold with Scripture then private persons ; And therefore I confesse I 'me so timerous that I durst not follow their example : Though in a matter that I would never have imposed upon the belief of any man , though I were certain on 't , and had absolute power to injoyn it . I think the onely way to preserve the reverence due to the oracles of Truth , is never to urge their Authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . But to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as I intimated ) is to vilisie and deflowre them . Therefore though I think that several Texts of Scripture look very fairly upon Praeexistence , and would encourage a man that considers what strong Reasons it hath to back it , to think , that very probably they mean some thing in savour of this Hypothesis ; yet He not urge them as an irrefutable proof , being not willing to lay more stresse upon any thing then 't wil bear . Yea I am most willing to confesse the weaknesse of my Cause in what joint soever I shall discover it . And yet I must needs say , that who ever compares the Texts that follow , with some particulars mention'd in the answer to the objection of Scripture-silence , will not chuse but acknowledge that there is very fair probability for Praeexistence in the written word of God , as there is in that which is engraven upon our rational natures . Therefore to bring together here what Scripture saith in this matter , 1. ●e lightly touch an expression or two of the old Testament , which not improperly may be applyed to the businesse we are in search of . And me thinks God himselfe in his posing the great instance of patience , Job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the Foundations of the earth were laid : when saith he , the morning stars sang together , and all the sons of God shouted for joy . By the former very likely were meant the Angels , and 't is not improbable but by the latter may be intended the blessed untainted souls . At least the particle All me thinks should comprize this order of spirits also . And within the same period of discourse , having question'd Job about the nature and place of the Light , he Adds , I know that thou wast then born , for the number of thy days are many , as the Septuagint render it . And we know our Saviour and his Apostles have given credit to that Translation by their so constant following it . Nor doth that saying of God to Jeremias in the beginnning of his charge seem to intimate lesse , Before I formed thee in the belly I knew thee , and before thou camest out of the womb , I gave thee wisdome ; as reads a very creditable version . Now though each of these places might be drawn to another sense , yet that onely argues that they are no necessary proof for Praeexistence , which I readily acknowledge ; nor do I intend any such matter by alledging them . However I hope they will be confest to be applicable to this sense ; and if there be other grounds that perswade this Hypothesis to be the truth , 't is I think very probable that these Texts intend it favour . which whether it be so or no , we have seen already . 2. For the Texts of the New Testament that seem to look pleasingly upon Praeexistence , I shall as briefly hint them as I did the former . And me thinks that passage of our Saviours prayer , Father , Glorifie me with the same glory I had with thee before the world began , sounds somewhat to this purpose . The glory which he prays to be restored to , seems to concern his humane nature onely ; for the divine could never lose it . And therefore it supposeth that he was in his humanity existent before : And that his soul was of old before his appearance in a Terrestial body . Which seems also to be intimated by the expressions of his comming from the Father , descending from Heaven , and returning thither again , which he very frequently makes use of . And we know the Divinity that fils all things , cannot move to , or quit a place , it being a manifest imperfection , and contray to his Immensity . I might add those other expressions of our Saviour's taking upon him the forme of a servant , of rich for our sakes becomming poor , and many others of like import , all which are very clear if we admit the doctrine of Praeexistence , but without it somewhat perplex and intricate : since these things , applyed to him as God , are very improper and disagreeing , but appositely suit his Humanity , to which if we refer them , we must suppose our Hypothesis of Praeexistence . But I omit further prosecution of this matter , since these places have bin more diffusely urged in a late discourse to this purpose . Moreover the Question of the Disciples , Was it for this mans sin , or for his Fathers that he was born blind ? and that answer of theirs to our Saviours demand , whom men said he was ; in that some said he was John the Baptist , some Elias , or one of the Prophets ; both which I have mention'd before ; doe clearly enough argue , that both the Disciples and the Jews believed Praeexistence . And our Saviour saith not a word to disprove their opinion . But I spake of this above . Now how ever uncouth these allegations may seem to those that never heard these Scriptures thus interpreted ; yet I am confident , had the opinion of Praeexistence been a received Doctrine , and had these Texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . But many having never heard of this Hypothesis , and those that have , seldome meeting it mentioned but as a silly dream o● antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the Sacred volumne , so that any attempt to confirm it thence , must needs seem rather an offer of wit then serious judgement . And the places that are cited to that purpose having been freequently read and heard of , by those that never discerned them to breath the least air of any such matter as Praexistence , their new and unexpected application to a thing so litle thought of , must needs seem a wild fetch of an extravagant imagination . But however unconclusive the Texts alledged may seem to those a strong prejudice hath shut up against the Hypothesis ; The learned Jews , who where persuaded of this Doctrine , thought it clearly enough contain'd in the Old Volume of holy writ , and tooke the citations , named above , for current Evidence . And though I cannot Warrant for their Judgement in things , yet doubtlesse they were the best judges of their own Language . Nor would our School-Doctors have thought it so much a stranger to the New , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred Oracles to their own fore-conceived notions . But whether what I have brought from Scripture prove any thing or nothing , 't is not very materiall , since the Hypothesis of Praeexistence stands secure enough upon those Pillars of Reason , which have their Foundation in the Attributes of God , and the Phaenomena of the world . And the Right Reason of a Man , is one of the Divine volums , in which are written the indeleble Ideas of eternal Truth : so that what it dictates , is as much the voice of God , as if in so many words it were clearly exprest in the written Revelations . It is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this Hypothesis ; which I think is made clear enough already ; And though it be granted that Scripture is absolutely silent as to any assertion of Praeexistence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . CHAP. XII . Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . 'T is presumption positively to determine how it was with us of old . The Authors designe in the Hypothesis that follows . NOw because inability to apprehend the manner of a Thing is a great prejudice against the belief on 't ; I find my selfe obliged to go a little further then the bare proof , and defence of Praeexistence . For though what I have said , may possibly induce some to think favourably of our conclusion , That The souls of men were made before they came into these bodys ; yet whil they shal think that nothing can be conceived of that former state , And that our Praeexistent condition cannot be represented to Humane understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are lesse confirmed , and fill the minds of the inquisitive with a dubious trouble and Anxiety . For searching and contemplative Heads cannot be satisfyed to be told , That our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that stare ; How we lived and acted of old , and how probably we fell from that better life , into this Region of misery and imperfection . Now though indeed my charity would prompt me to do what I can for the relief and ease of auy modest inquirer ; yet shall I not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . Much lesse shall I positively determine any thing in matters so Lubricous and uncertain . And indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . Yea , when we contemplate the vast circuits of the Divine wisdome , and think how much the thoughts and actions of Aeternity and omniscience are beyond ours , who are but of Yesterday , and know nothing , it must needs discourage Confidence it selfe from determining , how the Oeconomy of the world of life was order'd , in the day the Heavens and Earth were framed . There are doubtless infinite ways and methods according to which the unsearchable wisdome of our Maker could have disposed of us , which we can have no conceit of ; And we are little more capable of unerringly resolving our selves now , how it was with us of old , then a child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . Therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our Fore-Beings . However , to shew that it may have been that our Souls did Praeexist , though we cannot punctually and certainly conclude upon the Particular State , I shall presume to draw up a conceivable Scheame of the Hypothesis ; And if our narrow minds can think of a way how it might have been , I hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagine in our little modells . And now I would not have it thought that I goe about to insinuate or represent any opinions of mine own , or that I am a votary to all the notions I make use of , whether of the Antient , or more modern Philosophers . For I seriously professe against all determinations in this kind . But my business onely is , by some imperfect hints and guesses to help to apprehend a little how the state of Praeexistence might have been , and so to let in some beams of antient and modern light upon this immense darknesse . Therefore let the Reader if he please call it a Romantick scheam , or imaginary Hypothesis , or what name else best fits his phancy , and he 'l not offend me ; Nor do I hold my selfe concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; Though I confesse I could beg civilityes at least for the notions I have borrowed from great and worthy Sages . And indeed the Hypothesis as to the main , is derived to us from the platoni●s : though in their writings 't is but Gold in Oar , less pure and perfect : But a late great Artist hath excellently refined it . And I have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniforme mass . Now because the Frame of the particular Hypothesis is originally Philosophicall , I shall therefore not deprave it by mingling with it the opinions of modern Theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of Reason and Philosophy . For I intend not to endeavour the late alteration of the ordinary systeme of Divinity , nor designe any thing in this place but a representation of some harmlesse philosophical conjectures : In which I shall continually guide my selfe by the Attributes of God , the Phaenomena of the world , and the best discoveryes of the nature of the Soul. CHAP. XIII . [ 7 ] Pillars on which the particular Hypothesis stands . NOw the Fabrick we are going to build , will stand like as the House of wisdom upon seven Pillars ; which I shall first crect and establish , that the Hypothesis may be firm and sure like a House that hath Foundations . Therefore the first Fundamental Principle I shall lay , is [ 1 ] All the Divine designes and Actions are laid and carried on by pure and Infinite Goodness . And methinks this should be owned by all for a manifest and indisputable Truth ; But some odd opinions in the world are an interest against it , and therefore I must be fain to prove it . Briefly then , Every rational being Acts towards scme end or other ; That end where the Agent Acts regularly and wisely , is either some self-Good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . Now God being an absolute and immense fulnesse , that is incapable of any the least shaddow of new perfection , cannot act for any good that may accrue to his immutable selfe ; and consequently , what ever he acts , is for the good of some other being : so that all the divine actions are the communications of his perfections , and the Issues of his Goodnesse ; which , being without the base alloy of self-interest , or partial fondnesse , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and Insinite benignity . This is the original and Root of all things , so that this blessed ever blessed Attribute being the Spring and Fountain of all the Actions of the Deity , his designes can be no other but the contrivances of Love for the compassing the good and perfection of the universe . Therefore to suppose God to act or designe any thing that is not for the good or his creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benigne Nature . Finally therefore , the very notion of Infinite fulness is to be communicating and overflowing ; And the most congruous apprehension that we can entertain of the Infinite and eternal Deity , is to conceive him as an immense and all glorious Sun , that is continually communicating and sending abroad its beams and brightnesse ; which conception of our Maker , if 't were deeply imprinted on us , would I am confident set our apprehensions right in many Theoryes , and chase away those black and dismal notions which too many have given harbour to . But I come to erect the second Pillar . [ 2 ] Then , There is an exact Geometrical justice that runs through the universe , and is interwoven in the contexture of things . THis is a result of that wise and Almighty Goodness that praesides over all things . For this Justice is but the distributing to every thing according to the requirements of its nature . And that benign wisdom that contrived and framed the natures of all beings , doubtlesse so provided that they should be suitably furnisht with all things proper for their respective conditions . And that this Nemesis should be twisted into the very natural coustitutions of things themselves , is methinks very reasonable ; since questionlesse , Almighty wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the universe , should have been brought about by those stated Laws , which we call nature ; without an ordinary engagement of absolute power to effect them . And it seems to me to be very becomming the wise Authour of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about what ever he intended them for , without his often immediaie interposal . For this looks like a more magnificient apprehension of the Divine power and Praeexistence , since it supposeth him from everlasting ages to have foreseen all future occurrences , & so wonderfully to have seen and constituted the great machina of the world that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : But as for that which was so , it should as certainly be compast by the Laws he appointed long ago , as if his omnipotence were at work every moment . On the contrary to engage gods absolute and extraordinary power , in all events and occurrences of things , is me seems to think meanly of his wisdome ; As if he had made the world so , as that it should need omnipotence every now & then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument , Nature . Can any one say that our supposition derogates from the Divine concourse or Providence ? For on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . And doubtlesse God hath not given the ordering of things out of his own hands ; but holds the power to alter , innovate , or change the course of nature as he pleaseth . And to act by extraordinary , by absolute omnipotence , when he thinks fit to do so . The summe of what I intend , is , that Gods works are perfect ; and as his goodness is discover'd in them , so is his Justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the Oeconomy of second causes . And now next to this , ( for they are of kin ) I raise The third Pillar . [ 3 ] Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . THe Congruity of things is their suitablenesse to such or such a state or condition ; And 't is a great Law in the Divine and first constitutions , that things should incline and move to what is suitable to their natures . This in sensibles is evident in the motions of consent and sympathy . And the ascent of light , and descent of heavy bodies , must I doubt when all is done , be resolv'd into a principle that is not meerly corporeal . Yea supposing all such things to be done by the Laws os Mechanicks , why may we not conceive , that the other rank of beings , spirits , which are not subject to corporeal motions , are also dispos'd of by a Law proper to their natures , which since we have no other name to express it by , we may call congruity . We read in the sacred History that Judas went to his place ; And 't is very probable that spirits are convey'd to their proper 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 , or a 〈◊〉 descends . The place●ifts would have the Soul of the world 〈◊〉 be the great Infor●ment of all such 〈◊〉 〈◊〉 , as also of the phenomina , that ●e beyond the powers of ●asser , And 't is no unlikely 〈◊〉 : But I have 〈◊〉 need to ingage further about this 〈◊〉 not yet to speak more of this first part of my Principle , since i● so nearly depends on what was said in be behalf of the former maxi● . Yet of the 〈◊〉 we need a would or two . When therefore we cann● give Accoun● of things either by the 〈◊〉 of 〈◊〉 or concen●able 〈◊〉 , ( as likely some things relating to the States of Spirits , and immaterial beings can be resolv'd by neither ) I say then , we may have recourse to the Arbitrary managements of those invisible Ministers of Equity and Justice , which without doubt the world is plentifully stored with . For it cannot be conceived that those active spirits are idle or unimploy'd in the momentous concerns of the univers● Yea the sacred volumne gives evidence o● their interposals in our affairs . I shall need mention but that remarkable instance in Da●iel , of the indeavours of the Prince of Persia , and of Grecia , to hinder Michael , and the other Angel , that were ingaged for the affairs of F●les ; Or if any would evade this , what think they o● all the apparitions of Angels in the ol● Testament , of their Pitching their Tents about us , and being Ministring Spirits for our good . To name no more such passages ; Now if those noble Spirits will ingage themselves in our trifling concernments , doubtlesse they are very sedulous in those affairs that tend to the good and perfection of the Universe . But to be brief ; Iadvance . The Fourth Pillar . ( 4 ) The Souls of men are capable of living in other bodies besides Terarestial ; And never Act but in some body or other . FOr 〈◊〉 when I consider how deeply 〈◊〉 this state we are immersed in the body , 〈◊〉 can ●ne thinks searce imagine , that presently upon the quitting on●e , we shall ●e stript of all corporetry , for this would ●e such a jump as is seldome or never made in nature ; since by almost all i●ances that come under our observation his manifest , that she ●seth to act by due ●nd orderly gradations , and takes no precipition leaps from one extream to another . T is very probable therefore , that 〈◊〉 our immediately next state we shall ●ave another vehicle . And then , 2. 〈◊〉 that our Souls are immediately 〈◊〉 to 〈◊〉 more 〈◊〉 and s●bile body 〈◊〉 , then this grosse outside ; T is 〈◊〉 thinks a good presumption , that we shal● not be strip● and divested of our inmar● stole also , when we leave this dull eart● behind us . Especially 3. if we take notic● how the highest and noblest faculties and operations of the Soul are help'd on by somewhat that is corporeal , and that i● imployeth the bodily Spirits in it's subli● mest exercises ; we might then be perswa● ded , that it alwayes 〈◊〉 some body o● other , and never Acts without one . An● 5. since we cannot conceive a Soul to Live or Act that is insensible , and sinc● we know not how there can be senc● where there is no union with matter , we should me seems be induc'd to think , tha● when 't is 〈◊〉 from all body , 't is 〈◊〉 and silent . For in all se●sations there is corporeal motion , as all Philosophy and Experience testifies : And these motions b● come sensible representations , by virtue of the union between the 〈◊〉 and it's confeder 〈◊〉 〈◊〉 , So that when it is loos● and 〈◊〉 - 〈◊〉 from any body whatsoever it will be unconcerned in all 〈◊〉 〈◊〉 〈◊〉 , ( being a 〈◊〉 〈◊〉 ) and ●o sence or perceptions will be convey'd by them . Nor will it make any thing at all against this Argument to urge , that there are 〈◊〉 and purely unembodyed Spirits in the Universe , which live and act without relation to any body , and yet these are not insensible : For what they know , and 〈◊〉 they know we are very incompetent judges of , they being a sort of Spirits specifically distinct from out order And therefore their faculties and operations are of a very diverse consideration from ours . So that for us to deny what we may reasonably argue from the contemplation of our own ●atures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . Now how strange soever this principle may seem to those , whom customary opinions have seasoned with an other ●e lief , yet considering the Reasons I have alleged , I cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning Theories , I think the most wary and timerous may admit it , till upon good grounds they can disprove it . The Fifth Pillar . ( 5 ) The soul in every state hath such a body , as is fittest for those faculties and operations that it is most inclined to exercise . 'T Is a known Maxime , That every thing that is , is for its operation ; and the contriver and maker of the world hath been so bountiful to all beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . Now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the agents that imploy them . 'T is clear therefore , that the soul of man , a noble and vigorous agent , must be fitted with a suitable body , according to the Laws of that exact distributive justice that runs through the Universe ; and such a one is most suitable , as is fittest for those exercises it propends to , for the body is the souls instrument , and a necessary requisite of action : Whereas should it be otherwise , God would then have provided worse for his worthiest creatures , then he hath for those that are of a much inferior rank and order . For if we look about us upon all the creatures of God , that are exposed to our Observation , we may seal this Truth with an infallible Induction ; That there is nothing but what is fitted with all sutaeble requisites to act according to its nature . The Bird hath wings to waft it aloof in the thin and subtile aire ; the Fish is furnisht with fins , to move in her liquid element ; and all other Animals have instruments that are proper for their peculiar inclinations : So that should it be otherwise in the case of Souls , it would be a great blot to the wise managements of Providence , and contrary to its usual methods ; and thus we should be dis-furnish't of the best and most convictive argument that we have to prove that a Principle of exactcst wisdom hath made and ordered all things . The Sixth Pillar . ( 6 ) The Powers and Faculties of the Soul , are either ( 1 ) Spiritual , and Intellectual : ( 2 ) Sensitive : Or , ( 3 ) Plastick . NOw 1. by the intellectual powers I mean all those that relate to the soul , in its naked and abstracted conception , as as it is a spirit , and are exercised about immaterial Objects ; as , virtue , knowledge , and divine love : This is the plate●nical N●s , and that which we call the mind The two other more immediately relate to its espo●sed matter : For 2. The sensitive are exen●ised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . And 3. the Plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or Animalversi● : The exercise of the former , I call the Higher life ; and the operations of the latter , the Lower s and the life of the body . Now that there are exercised faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience 〈◊〉 , and therefore I may be excused from going about to prove so universally acknowledged a truth : Wherefore I pass to The Seventh Pillar . ( 7 ) By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . 1. THat those Powers should each of them have a tendency to action and in their turns be exercised is but rational to conceive , since otherwise they had been superfluous . And 2. that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . ●or the Soul is a finite and limited being , and therefore cannot operate diverse wayes with equal intention at once . That as , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . For doubtlesse did it ingage but one of those alone , the operations thereof would be more strong and vigorous , then when they are conjunctly exercis'd , their Acts and Objects being very diverse . So that I say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the Soul. And I am sure it comports not with experience , for those that are endowed with an high degree of exercise of one faculty , are seldome if ever as well provided in the rest . 'T is a common and daily observation , that those that are of most heightned and strong Imaginations , are defective in Judgement , and the facultie of close reasoning . And your very large and capacious Memories , have seldome or never any great share of either of the other persections . Nor do the deepest Judgments use to have any thing considerable either of Me●wry , or Phancy . And as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest unto us . 3. That by the same degrees that some 〈◊〉 fail in their strength and vigeur , others gain and are improved . We know that the shutting up of the sences , is the letting loose and inlarging of the Phancy . And we seldome have such strong imaginations waking , as in our dreams in the silence of our other faculties . At the Sun recedes , the Moon and Stars discover themselves , and when it returns they draw in their baffled beams , and hide their heads in obsurity . But to urge what is more close and pressing ; It is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excelelncy in some others . Thus those that nature hath depriv'd of fight , use to have wonderfully tenacious memories . And the deaf and damb have many times a strange kind of sagacity , and very remarkable mechanical ingren●ities : Not to mention other instances , for I 'le say no more then I must needs . Thus then experience gives us incouraging probability of the truth of the Theorem asserted . And in its self ●ts very reasonable ; for ( as we have seen ) the Soul being an active nature , is alwayes propending to this exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in height of exercise at once ; which when it loseth and abates of it's strength and supream 〈◊〉 ; some other , whole improvement was all this while hindred by this it's ingr●ssing Rival must by consequence beg●n now to display it self , and awaken into a more vigorous 〈◊〉 : so that as the former loseth , the 〈◊〉 proportionably gaineth . And indeed 't is a great instance of the divine 〈◊〉 , that our faculties are made in ●o regular and equilibrium 〈◊〉 order . For were the same powers still ●ppermost in the greatest height of 〈◊〉 , and so ●nakerably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . There would be no Liberty of Wi● , and consequently no H●mare Nature . O● if the Higher Powers might have lessen●d , and fayl●d without a proportionaable iner●ense of the 〈◊〉 , and they likewise have been remitted , without any advantage to the other faculties , the Soul might then at length fall into an irrecoverable recesse and inactivity . But all these inconveniences are avoided by supposing the principle we have here insisted on ; And it is the last that I shall mention . Briefly then , and if it may be more plainly , the higher faculties are those , whereby the Soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the body . Now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more promp't and vigorous it will be in these exercises , and lesse so about those that concern the body , & è Converso . Thus when we are very deeply ingaged in intellectual contemplations , our outward sences are in a manner 〈◊〉 up and cramped : And when our senses are highly exercised and gratified , those operations monopolize and imploy us . Nor is this lesse observable in relation to the plastick . For fr●quent and severe Meditations do much mortifie and weaken the body ; And we are most nourisbt in our sleep in the silence of our senses . Now what is thus tr●e in respect of acts and particular exercises , 〈◊〉 as much so in states and habits . Moreover , 't is apparent that the Plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . For 〈◊〉 when she is at her Plastick work ceal●th all other operations . The same we may take noti● of , in silk worms and other insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . All which things put together , give good evidence to the truth of our Axiom . I 'le conclude this with one Remark more , to prevent mistake ; Therefore briefly ; As the Soul alwayes acts by the body ; so in its highest exercises it useth some of the inferi●r powers ; which , therefore must operate also . So that some sen●ces , as ●ghs and somwhat analogous to hearing may be imployed in considerable degree even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigour●ed , since 't is under servitude and subjection , and its gusts and pleasures are very weak and staccid . As this is the reason of that clause in the principlo , ( as to their proper exercises . ) Having thus laid the Foundation , and 〈◊〉 the Pillars of our building , I now come to advance the Superstructure . CHAP. XIV . A Philosophical Hypothesis of the Souls ●aexistence . THe Eternal and Almighty goodness , the blessed spring and roo● of 〈◊〉 things , made all his 〈◊〉 , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , By Axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . Consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigouration of the spiritual and intellective faculties which were exercised in virt●e , and in blissful contemplation of the supream Deity ; wherefore now by axiom 6 and 7 , the ignobler and lower powers , or the life of the b●ily , were languid and rei●iss . So that the most te●uious , pure and simple matter being the fi●test instrumens for the most vigorous and spiritual faculties according to Principle 2 , 4 , and 5. The soul in this condition was united with the most 〈◊〉 and athereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : So that the sences did but present occasions for divine love , and objects for contemplation ; and the plastick had nothing to do , but to move this passive and ●asie body , accordingly as the concerns of the higher faculties required . Thus then did wee at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by Principle 3d. But particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsom glory : Some Philosophers indeed have adventured to pronounce the place to be the Sun that vast O●b of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above Saturn , are the joyous place of our ancient celestial abode : But there is no determination in matters of such lubricous uncertainty where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . In this state we may be supposed to have lived in the blissful exercise of virtue , divine love and contemplation , through very long Tracts of Duration . But though we were thus unconceivably happy , yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abat● and remit in their sublimest operations , and Adam may fall a sleep ; In which time of remission of the higher powers , the lower may advance and more livelily display themselves then they could before , by Axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . And now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; Thus is Eve brought forth , while Adam sleepeth . The lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . However , there is yet no anomy or disobedience , for all this is but an innocent exercise of of those faculties which God hath given us to imploy , and as far as is consistent with the divine laws , to gratifie . For it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; we were made on for purpose defatigable , that so all degrees of life might have their exercise ; and our maker designed that we should feel and taste the joyes of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . And me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments a● ●hese ; and contequently according to their proportion capable of as great an happiness : Nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , then that we were not made all Angels , all the Planets so many Suns , and all the variety of the creatures form'd into one Species : Yea , as was intimated above , 't is an ●astance of the divine benignity , that he produced things into being , according to the vast plenitude of Forms that were in his all knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . Yea , me thinks , 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . For doubtless it would be in time spent and exhausted were it continually imploy'd in those high and less proportion'd operations . Wherefore God himself having so ordered the matter , that the inferiour life should have its turn of invigouration ; it can be no evill in us , that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . Adam therefore was yet innocent , though he joyed in his beloved Spouse , yea , and was permitted to feed upon all the fruits of this Paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . But at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . The sense of what is grateful and pleasant by insensible degrees gets head over the apprehension of what is just and good ; the Serpent and Eve prove successful tempters ; Adam cannot withstand the inordnate appetite , but feeds on the forbidden fruit , viz. the dictates of his deba●chea will , and ●sual pleasure . And thus now the body is gotten uppermost , the lower faculties have greater exercise and command then the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by Axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest Paradise the blissful regions of life and glory , and become Inhabitants of the Air. Not that we are presently quite divested of our Etherial state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : For the ●herial body contracts crasiness and impurity , by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . Nor are we to suppose that every slip or indulgence to the body can detrude us from our athereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : Thus we may probably be supposed to have fallen from our supream felici●ie . But others of our order have made better use of their injoyments , and the indulgences of their Maker ; and though they have had their periga's as well as their Apoge's : I mean their Verges towards the body and its joys , as well as their aspires to nobler and sublimer objects , yet they kept the station of their natures , and made their orderly returns , without so remarkable a defection : And though possibly some of them may somtimes have had their slips , and have waded further into the pleasures of the body then they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . But we must leave them to their felicity , and go on with the History of our own descent . Therefore after we are detraded from our ●therial condition , we next descend into the Aerial . The Aerial State. NOw our bodies are more or less pure in this condition , proportionably to the degrees of our aposta●y : So that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : As yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : So that as yet we may be supposed to have lapst no lower then the best and purest Regions of the Ayre , by Axiom 2 & 3. And doubtlesse there are some , who by striving against the inordinacy of their Appetitites , may at length get the victory again over their bodyes , and so by the assistance of the Divine Spirit who is alwayes ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . But others irreclaimeably persisting in their Rebellion , and sinking more and more into the body , and the relish of its joyes and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the Soul being almost quite laid a sleep and consopited , and the sensitive also by long and tedious exercises being much tyred , and abated in their vigour , the plastick faculties begin now fully to awaken ; so that a body of thin and subtile ayre will not suffice its now so highly exalted energy , no more than the subtile Aether can suffice us terrestial animals for respiration ; wherefore the Aerial congruity of life expires also , and thus are we ready for an earthly body . But now since a Soul cannot unite with any body , but with such only as is fitly prepared for it , by principle 3. and there being in all likelyhood more expirations in the Ayre , then there are prepared bodyes upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; And consequently by Principle 3d. 't will lye in a state of inactivity and silence . Not that it will for ever be lost in that forgotten recess and solitude , for it hath a●ptness aptness and propensity to act in a terrestrial body , which will be reduc'd into actual exercise , when fit ●atter is prepared . The souls therefore , that are now laid up in the black night of stuipdity and inertnesse will in their proper seasons be awakened into life and operation in such bodyes and places of the earth , as by their dispositions they are fitted for . So that no sooner is the●e any matter of due vital temper , afforded by generation , but immediatly a soul that is suitable to such a body , either by meer natural congruity , the dispositi , on of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to Axiom 2 and 3. Terrestrial State. NOw because in this state too we use our sensitive faculties , and have some though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spu●ous terrestrial matter , which hath some analogy both with its ●therial and aerial state . This is as it were its inward vest , and immediate instrument in all its operations . By the help of this it understands , reasons , and remembers , Yea forms and moves the body : And that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . And 't is not improbable but even within this it may have a purer fire and ather to which it is united , being some little remain of what it had of old . In this state we grow up meerly into the life of sense , having little left of the higher life , but some apish shews and imitations of reason , vertue , and religion : By which alone with speech , we seem to be distinguisht from Beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our onely God and happiness ; this is the condition of our now degenerate , lost natures . However , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benigne dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the bodie , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by Principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled carry the soul when dismist from this prison to its old celestial abode : For the spirit and noblest faculties being so recovered to life and exercise require an aetherial body to be united to , and that an aetherial place of residence , both which , the divine Nemesis that is wrought into the very nature of things bestoweth on them by Principle the second . But they are very few that are thus immediatly restored to the celestial paradise , upon the quitting of their earthly bodies . For others that are but in the way of recovery , and dye imperfectly vertuous , meer Philosophy and natural reason ( within the bounds of which we are now discoursing ) can determine no more , but that they step forth again into aer● vehicles ; that congruity of life immediately awakening in them after this is expired . In this state their happinesse will be more or lesse , proportionably to their virtues , in which if they persevere , we shall see anon how they will be recover'd . But for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the u●most verge of descent in this Philosophical Romance , or History ; the Reader is at his choice to call it which he pleaseth . Wherefore let us cast our eyes upon the Most , in whom their Life on earth hath but confirm'd and strengthned , their degenerate sensual , and brutish propensions ; And see what is like to become of them , when they take their leave of these terrestial bodies . Only first a word of the state of dying infants , and I come immediately to the next step of descent . Those therefore that passe out of these bodyes , before the terrestrial congruity be spoyl'd weakened , or orderly unmound ; According to the tenour of this Hypothesis , must return into the state of inactivity . For the Plastick in them is too highly awakened , to inactuate only an aerial body ; And , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . This is a conjecture that Philosophy dictates , which I vouch not for a truth , but only follow the clue of this Hypothesis . Nor can there any danger be hence conceiv'd that those whose congr●ityes orderly expire , should fall back again into a state of silence and intertnesse ; since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportion'd to a more te●uious and passive vehicle , which it cannot fail to meet with in its next condition . For 't is only the terrestrial body is so long a preparing . But to The next step of Descent , or After State. TO give an Account of the After State of the more degenerate and yet descending souls , some fancy a very odd Hypothesis , imagining that they passe hence into some other more course and inferior Planet , in which , they are provided with bodyes suitable to their so depraved natures ; But I shall be thought extravagant for the mention of such a supposition ; Wherefore I come to what is lesse ●bnoxious . When our souls go out of these bodies therefore , they are not presently discharg'd of all the matter that belong'd to this condition , but carry away their inward and aerial state to be partakers with them of their after fortunes , onely leaving the unlesse earth behind them . For they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . Nor need we to wonder how it can 〈◊〉 have an aerial aptitude , when as that congr●ity expired before we defended hither ; If we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excesse of invigoration of the Plastick , which was then grown so strong , that an aerial body was not enough for it to display its force upon . But now the case is alter'd , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . But considering the stupor , dulness & inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuffitated into so lively and vigorous a condition , as is the aerial , especially , since all the faculties of sence and action , are observed gradually to fail & abate as we draw nearer to our exit from this Stage ; which seems to threaten , that we shall next descend into a state of less s●upor and inertnesse . But this is a groundless jealousie ; for the weaknesse and lethargick inactivity of old age , ariseth from a defect of those Spirits , that are the instruments of all our operations , which by long exercise are at last spent and seattred . So that the remains can scarce any longer stand under their unweildy barthem ; much lesse , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . However notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the Soul can with great care , when it is discharg'd of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . As a man that is overladen , may be ready to faint and sink , till he be releived of his burthen ; And then , he can run away with a cheerful vivacity . So that this decrepid condition of our decayed natures cannot justly prejudice our belief , that we shall be crected again , into a state of life and action in aerial bodies , after this congruity is expired . But if all alike live in bodies of air in the next condition , where is then the difference between the ●nst and the wicked , in state , place and body ? For the just we have said already , that some of them are re-instated in their pristi●e happiness and felicite ; and others are in a middle state , within the confines of the Air , perfecting the inchoations of a better life , which commenc'd in this : As for the state and place of those that have lived in a continual course of sensuality and forgetfulness of God ; I come now to declare what we may fancie of it , by the help of natural light , and the conduct of Philosophy . And in order to this discovery I must premise some what concerning the earth , this globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 〈◊〉 somwhat like a suckt Egg , in great part , an hollow sphear , so that what we tread upon is but as it were , an Arch or Bridge , to divide between the upper and the lower regions : Not that this inward ●llowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some ●uid bodies or other , and it may be a kind of aire , fire and water : Now thi● Hypothesis will help us easily to imagine how the earth may move notwithstanding the pretended indisposition of its Bulk , and on that account I beleeve it will be somewhat the more acceptable with the free and ingenious . Those that understand the Cartesian Philosophy , will readily admit the Hypothesis , at least as much of it as I shall have need of : But for others , I have little hopes of perswading them to any thing , and therefore Il'● spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : And it may be most will grant as much as is requisite for my purpose , which is , That there are huge vast cavities within the body of the earth ; and it were as needless , as presumptious , for me to go about to determine more . Only I shall mention a probability , that this gross crust which we call earth , is not of so vast a profound● as is supposed , and so come more press to my business . 'T is an ordinary observation among them that are imployed in mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : So that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : Now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive virtue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick Element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the Phoenomenon . For according to this Hypothesis the gravity of those bodies is lesse , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently virtue would not be at all considerable , nor in the least sensible : Now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though I know it also is obnoxious to exceptions , which I cannot now stand to to meddle with ; all that I would have is , that 't is a probability , and the mention of the fountains of the great deep in the sacred History , as also the flaming Vulcanoes and smoking mountains that all relations speak of , are others . Now I intend not that after a certain distance all is fluid matter to the ce●ter . For the Cartefian Hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour Atmosphear : Therefore I suppose only that under this thick outside , there is next a vast and large region of fluid matter , which for the most part very likely is a gross and fa●lid kind of air , as also considerable proportions of fire & water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable Philosophy of Des Cartes supposeth , the lowest and central Regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the French Philosophy , and see there the Reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . Now then being thus provided , I return again to prosecute my main intendment ; Wherefore 't is very probable , that the wicked and degenerate part of mankindare after death committed to those squallid subterraneous habitations ; in which dark prisons , they do severe penance for their past impletyes , And have their sences , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darknesse , stench , and horror . Thus doth the divine justice triumph in punishing those vi●e apostatet suitably to their delinquencyes . Now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , that they are driven into those dungeons by the invisible Ministers of justice , that manage the affairs of the world by Axiom 3. For those pure spirits doubtless have a deep sence of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to resicle among the good , lest they should infect and poyson the better world , by their examples . Wherefore I say , they are disposed of into those black under-Abysses ; where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . Not that they are all in the same place and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , others to the Dungeon : And some to the most intollerable Hell , the Abysse of fire . Thus doth a just Nemesis visit all the quarters of the universe . Now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchfull spirits that were instrumental in committing them , have a strict and careful eye upon them to keep them within the confines of their goal , that they roave not out into the Regions of light and liberty , yea 't is probable that the bodies they have contracted in those squallid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . Or , they having now a congruity only to such fatid vehicles , may be no more able to abide the clear and lightsome ayr , then the Bat or Owl are able to bear the Suns noon-day beams ; or , the fish to live in these thinner Regions . This may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . Besides all this , some there are who suppose that there is a kind of polity among themselves , which may , under severe penalties , prohibit all unlicensed excursions into the upper world ; though I confess this seems not so probable , and we stand in no need of the supposition . For though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful spirits ; who first committed them , will do it effectually . And very oft when they do appear , they signifie that they are under restraint , and come ●ot abroad , but by permission ; as by several credible stories I could make good : But for brevity I omit them . Now though I intend not this Hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet I cannot forbear to note the strange coincidence that there is between Scripture-expressions in this matter , some main stroaks of the Orthodox Doctrine , and this Philosophical conjecture of the state and place of the wicked . 'T is represented in the Divine Oracles as a deep pit , a prison , a place of darkness , fire , and bri●stone ; and the going thither , is named a descent . All which most appositely agree with the representation we have made ; And the usual Periphrasis of Hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphurious stench and vapours ; And , as we have conjectur'd , the lowest cavity , is nothing else but a valut of fire . For the other expressions mention'd , every one can make the application . So that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . And we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a Refuge . Moreover Hell is believ'd among the Orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and babitation of the blessed . All which , and more that I could reckon up , cannot more clearly made out and explained , then they are in this Hypothesis . Thus then we see the irreclameably wicked lodg'd in a place and condition very ●retched and calamilous . If any of them should be taught by their miseryes to renounce and forsake their impietyes ; or should have any dispositions to virtue and divine love reinkindled in them ; meer Philosophy would conclude , that in time they might then be deliver'd from their lad durance ; But we know what Theology hath determined . And indeed those bruitish apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their maker as they can be , are still verging downwards ; And possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the internal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . Wherefore the earth and all the infernal Regions being thus monstrously depraved ; 't is time for the Divine Justice to shew some remarkable and more then ordinary severity upon those remorseless Rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . When therefore those have compleated the number of their iniquities , and these are fit for the mercy of so great a deliverance ; then shall the great decree for judgement be executed ; which though it cannot be expected that meer Philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of divinity , nor yet baulking what the Ancient Eastern Cabbala , assisted by later discoveries into nature , will dictate ; But sincerely following the Hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred Canons . So that where we shall discern the wisdom of the World to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation . The Constagration of the Earth . THerefore at length , when the time preappointed by the divine wisdom for this execution , is come ; The internal , central fire shall have got such strength and irresistible vigour that it shall easily melt & dissolve that fence that hath all this while inclosed it ; And all those other smaller fires , which are lodg'd in several parts of the lower Regions joyning themselves with this mighty flame , shall prey upon what ever is combustible and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confi●ed ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intollerable and severe torment that can be imagned , these sierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fierie over-spreading vengenance . And now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing combustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : So that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things ? Wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring Element , and suffer in that fire that was reserved for the perdition of ungodly men . But shal the righteous perish with the wicked ? And shall not the Judge of all the earth do right ? wil not the sincere & vertuous both in the Earth and Air be secured from this sad fate ? and how can their deliverance be effected ? Doubtless Providence that in all things else hath been righteous and equall will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . But all natural causes failing here , since their bodies are not pure enough to wast them up the quiet regions of the un-infested ather ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : But that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . But for the particular way and method how this this great iransaction will be accomplisht , Philosophy cannot determine it . Happy therefore are we , who have the discoveryes of a more certain Light , which doth not only secure us of the thing , but acquaints us with the way and means , that the Divine wisdome hath resolv'd on , for the delivery of the righteous . So that hereby we are assured that our ever blessed Redeemer shall appear in the clouds before this fiery fate shall have quite taken hold of the Earth , and its condemned inhabitants . The Glory of his appearance with his Caelestial Legions , shall raise such strong love , joy , and triumph in his now passionately enamourd expectants , as shall again enkindle that high and potent principle , the spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid Aether , so that our bodyes being thus turned into the purest flame , we shall ascend in those fiery Chariots with our Glorious Redeemer , and his illustirous and blessed Attendants to the Caelestial habitations . This is the Resurrection of the just , and the Recovery of our antient blessedness . Thus have some represented this great transaction ; But I dare warrant nothing in this matter beyond the declarations of the sacred scripturs , therefore to proceed in our philosophicall conjectures , However the good shall be delivered ; be sure the wicked shall be made a prey to the Scorching element which now rageth every where , and suffer the Judgement threatened . But yet the most degenerate part of mankind ( if we consult meere Reason and the Antient Eastern Cabbals ) who are detained prisoners in the now inflamed Almospheare , shall not for ever be abandon'd to misery and ruin . For they are still pretended to be under the eye and tender care of that Almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : But hath set bounds to their destruction , and in infinite Wisdome hath so ordered the matter that none of his creatures shall be lost eternally , or indure such an endlesse misery , then which not Being it self were more eligible . Wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy rhat insensible pleasure and congruity that unites soul and body , that the thus-miserably cruciated spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vitall union , according to the tenor of this Hypothesis , it must become senselesse and unactive by Axiom 4. And so be buried in a state of silence and inertness . At length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the Cartesian Philosophy supposeth to constitute the centre of this Globe , shall perfectly have recovered its pristine nature , and so following the Laws of its proper motion , shall fly away out of this vortex , and become a wandring comet , till it settle in some other . But if the next Conflagration reach not so low as the inmost regions of the earth , so that the central fire remains unconcern'd , and unimploy'd in this combustion ; this Globe will then retain its wonted place among the Planets . And that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those Regions that are nearer to the surface , to set the Earth into a Lightsom flame , and to do all that execution that we have spoken of . Some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; But that it may take beginning from a lesse distance , and spendit self upwards . And to this purpose they represent the sequel of their Hypothesis . The Generall Restitution . Those thick and clammy vapours which erstwhile ascended in such vast measures , and had fil'd the vault of heaven with smoak and darknesse , must at length obey the Laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . For those warm and benign beams , that now again begin to visit the desolate Earth , will excite those seminal principles into action , which the Divine Wisdome and goodnesse hath mingled with all things . Wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; Making the whole Earth a Garden of delight and pleasure ; And erecting all the Phaenomena proper to this Element . By this time the Ayre will be grown vitall again and far more pure and pleasant , then before the fiery purgation . Wherefore they conceive , that the disbodyed soules shall return from their unactive and silent recesse , and be joined again to bodyes of purified and duly prepared Ayre . For their radaical aptitude to matter still remained , though theyfell asleep for want of bodies of fit temper to unite with . This is the summ of the Hypothesis as it is represented by the profoundly Learned Dr. H. More , with a copious and pompous eloquence . Now supposing such a recess of any souls into a state of in activity , such a Restitution of them to life and action is very reasonable ; since it is much better for them to Live and operate again , then to be uselesse in the universe , and as it were nothing for ever . And we have seen above , that the Divine goodnesse doth always what is best , and his wisdom is not so shallow as to make his creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . Thus then will those lately tormented souls , having smarted for their past iniquities , be recovered both from their state of ●rtechednesse and insensibility ; and by the unspeakable benignity of their Maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good Resolutions that they took while under thelash of the fiery tortures ; which thos that do , when their good inclinations are perfected , and the Divine Life again enkindled , they shall in due time reascend the Thrones they so unhappily fell from , & be circled about with unexpressible felicity . Butthose that for all this , follow the sameways of sensuality and rebellion against their merciful deliverer , they shal besure tobe met with by the same methods of punishment ; and at length be as miserable as ever . Thus we see the Ayr will be re-peopled after the conflagration : but how the Earth will so soon be restored to Inhabitants , is a matter of some difficulty to determine since it useth to be furnisht from the Aerial regions , which now will have none left that are fit to plant it . For the good were deliver'd thence before the conflagration : and those that are newly come from underthe fiery lash and latter state of silence , are in a hopeful way of recovery ; At least , their aerial congruity cannot be so soon expired , as to fit them for an early return to their terrestriall prisons . Wherfore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodyes to unite with , there being more that dye to the aery state , then are born into this terrestrial . In this condition were myriads , when the general Feaver seiz'd this great distemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the Earth's happy restauration , as if no such thing had hapned . Wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functsons proper to this condition . Nor will they alone be inhabitants of the Earth . For all the variety of other Animals , shall live and act upon this stage with them ; all sorts of souls infinuating themselves into those bodys , which are fit for their respective natures . Thus then supposing habitable congruous bodyes , there is no doubt , but there will be humane Souls to actuate and informe them ; but all the difficulty is to conceive how the matter shall be prepared . For who shall be the common seedsman of succeding Humanity , when all mankind is swept away by the fiery deluge ? And to take Sanctuary in a Miracle is unphilosophical and desperate . I thinke therefore , it is not improbable ( I mean according to the duct of this Hypothesis ) but that in this renewed youth , of the so lately calcined and purified Earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit Age , that may be proper vehicles of life into which souls may deseend without further preparation : And so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . For doubtlesse there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences ; and scatter'd into the Ayre ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportions of tenuous vapours ; which at length descending in a chrystalline liquor , and mingling with the finest parts of the newly modified Earth , will doubtless compose as genital a matter as any can be prepared in the bodys of Animals . And the calm and wholesome Ayre which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionlesse be very propitious to those tender inchoations of life ; and by the help of the Sun 's favourable and gentle beams , supply them with all necessary materials . Nor need we puzzle our selves to phancy , how those Terrae Filii , those young sons of the Earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender Infancy ; since doubtlesse , if the supposition be admitted , those immediate births of unassisted nature will not be so tender and helplesse as we , into whose very constitutions delicacy and effeminatenesse is now twisted . For those masculine productions which were always exposed to the open Ayr , and not cloyster'd up as we , will feel no more incommodity from it , then the young fry of fishes do from the coldnesse of the water they are spawn'd in . And even now much of our tendernesse and delicacy is not natural but contracted . For poor children will indure that hardshp that would quickly dispatch those that have had a more careful and officious nurture . And without question we should do many things for self-preservati on and provision , which now we yield no signes of ; had not custome prevented the endeavours of nature , and made it expect assistance ; For the Indian Infants will swim currently , when assoon as they are born , they are thrown into the water . And nature put to her shifts , will do many things more then we can suspect her able for the performance of : which consider'd , 't is not hard to apprehend , but that those infant Aborigines , are of a very different temper and condition from the weak products of now decayed nature : having questionlesse , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sence to that which carrys all creatures to their proper food , pursue and take hold of that nutriment which the free and willing Earth now offerd to their mouths ; till being advantaged by Age and growth , they can move about to make their choice . But all this is but the frolick exercise of my pen chusing a Paradox ; And 't is time to give over the pursuit . To make an end then , we see that after the Conflagration the earth will be inhabited again , and all things proceed much what in like manner as before . But whether the Catastrophe of this shall bee like the former or no , I think is not to be determined . For as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the Extinction of the Sun. But I am come to the end of the line , and shall not go beyond this present Stage of Providence , or wander into an Abysse of uncertainties , where there is neither Sun nor Star to guide my notions . Now of all that hath been represented of this Hypothesis , there is nothing that seems more extravagant and Romantick then those notions that come under the two last Generals ; And yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the Sacred Oracles . For clear it is from the divine Volumne , that the wicked and the Devils themselves are reserved to a further and more severe judgement then yet afflicteth them ; It is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : And that the Earth shall be burnt , is as explicitly affirmed , as any thing can be spoken . Now if we put all these together , they look like a probability , That the conflagration of the Earth shall consummate the Hell of the wicked . And those other expressions of Death , Destruction , perdition of the ungodly , and the like , seem to show a favourable regard to the State of silence and inactivity . Nor is there less appearing countenance given to the Hypothesis of Restitution , in those passages which predict New Heavens and a New Earth , and seem to intimate onely a change of the present . And yet I would have no body be so credulous as to be taken with litle appearances , nor do I mention these with an intent that they should with full consent be delivered to intend the asserting any such Doctrines ; But that there is shew enough both in Reason and Scripture for these Opinions to give an occasion for an Hypothesis , and therefore that they are not meer arbitrary and idle imaginations . Now whatever becomes of this perticular draught of the Souls severall conditions of life and action , the main Opinion of Praeexistence is not at all concerned . This scheame is onely to shew that natural and imperfect Reason can frame an Intelligible Idea of it ; And therefore questionlesse the Divine Wisdome could forme and order it , either so , or with infinitely more accuracy and exactness . How it was with us therefore of Old , I know not ; But yet that we may have been , and acted before we descended hither , I think is very probable . And I see no Reason but why Praeexistence may be Admitted without altering any thing considerable of the ordinary Systeme of Theology . But I shut up with that modest conclusion of the Great Des Cartes . That although these matters seem hardly otherwise intelligible then as Ihave here explained them : Yet neverthelesse remembring I am not infallible , I assert nothing ; But submit all I have written to the Authority of the Church of England , and to the matured judgements of graver and wiser men ; Earnest● desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and Victorious reason . Des Cartes Princ. Prilos . lib. 4. ss . CVII . FINIS . 
A36909	----	The visions of the soul, before it comes into the body in several dialogues / written by a member of the Anthenian Society. Dunton, John, 1659-1733. 1692 Approx. 251 KB of XML-encoded text transcribed from 94 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A36909 Wing D2634 ESTC R18582 12396162 ocm 12396162 61174 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36909) Transcribed from: (Early English Books Online ; image set 61174) Images scanned from microfilm: (Early English books, 1641-1700 ; 937:34) The visions of the soul, before it comes into the body in several dialogues / written by a member of the Anthenian Society. Dunton, John, 1659-1733. [8], 151 p. Printed for John Dunton ..., London : 1692. Reproduction of original in Huntington Library. Pages 40-65 from Bodleian Library copy spliced at end. Attributed to John Dunton. cf. Nicholl, A., A history of English drama, 1600-1900, 1961. v. 1, p. 48. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Pre-existence. Soul. 2003-03 TCP Assigned for keying and markup 2003-04 Aptara Keyed and coded from ProQuest page images 2003-05 Rina Kor Sampled and proofread 2003-05 Rina Kor Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion THE VISIONS OF THE SOUL , Before it comes into the BODY . In Several DIALOGUES . Written by a MEMBER OF THE Athenian Society . There 's an innumerable Company of Pre-existent Souls ; those that transgress , are sent down into Bodies , so as being purify'd by such Discipline , they may return again to their own Places . Pythagoras . LONDON , Printed for Iohn Dunton , at the Raven in the Poultrey , 1692. The PREFACE to the Reader . THE Occasion of this following Treatise , was the extravagant Doctrine of Pre-existence ; which of laie hath been so warmly manag'd , that it wants but a l●ttle more to be made a 13th . Article in the Creed of some persons . I have pursu'd the humour , but yet as Comoedians do , when they dress up an Ape , to make it appear more ridiculous : The Ingenious will discern it at first sight . To such as enquire the real Design of this Publication , I answer , the graver Conferences carry their meaning in their Frontispiece ; and the more jocose are not without their most solid Morals ; which perhaps may be more taking to some Readers , than if they had appear'd in a common Dress . In the whole Discourse I have advanc'd many things wholly new and unblown upon , more especially in the 14 th . Dialogue , where the Nature , Conceptions , and Actions of unbody'd Spirits are distinctly treated of . If I am ask'd for my Authorities , I answer , What appears reasonable , wants no other Recommendation than being so ; and as to what appears over strange , Let the Reader consider , that Philosophy had never been improv'd had it not been for new Opinions ; which afterwards were rectify'd by abler Pens , and so the first Notions were lost and nameless , under new Superstructures ; but such a Fate is too agreeable for my Iudgment to repine at , or my Vanity to hope for . Perhaps I have more reason to beg pardon of my Brethren , the Members of the Athenian Society , than of the World , in that I have only ●●●tion'd the Subject to them , without taking the●● advice in the Composure ; but my Impatient Book-Seller , alledging the nearness of the Term , occasion'd the hurrying it into the Press ; some of our Members being just now gone out of Town , & some retir'd at present to their Estates in the Countrey . However , to make amends for any thing of Errors which have happen'd by haste , and want of review , ( which are many ) I think fit to promise the World Two more Pieces , which shall have the inspection of the whole Society . — As this only pretends to Uisions of the Soul , before it comes into the Body ; so the other two will treat of the Sentiments of the Soul when in the Body , viz. in Infancy , Dreams , Trances , Dotage . &c. and the manner of its Existence in a separate state , till it is joyn'd again to the Body . The First Treatise is Matter of Ridicule , and a Dream ; ( see the last Dialogue . ) The Two following will bear more grave Discourses , being certain Truths ; and perhaps the deepest Mysteries that Revelation or Natural Philosophy can treat of ; and we hope they may be so manag'd as not to be a little welcome to the world , both as to removing many false Notions , and advancing something new . One thing more I have to offer , that whereever the Reader meets with such Terms as Time , Place , or Matter attributed 〈◊〉 Spirits , he take 'em not according to the common acceptation , but as something that bears such proportion to Spirits , as Time , Place and Matter do to Bodies . I have done , and doubt not but to meet with both Applauses and Hissing , and in both Parties , from such as think themselves sufficient Iudges : But I beg their Pardon , if I 'm con●ern'd at neither ; being resolv'd to continue as secret and invisible as the B●i●gs of Pre existent Spirits . The Contents of the Several DIALOGUES . A Prefatory Dialogue between the Secretary of Fate and the Author's Soul. 1. Between the Spirits of a Poet and a Drunkard . 2. Between the Spirits of a Jacobite and a Williamite , about the Royal Congress . 3. Between the Spirits of a Bastard and a Necromancer . 4. Between the Militia of Rational Souls . 5. Between the Two Orders , Rational and Vegitable . 6. Between Mercury , a Pre-existent Spirit , a Dead Man , Charon , and Hobbs . 7. Between Two Spirits upon the Ramble , and the Spirit of an Usurer that had strangl'd himself , and walk'd in a Church-yard , about his own Tomb. 8. Between Two Spirits , the Order of Vegitable Souls , and Cupid . 9. Between an Astrologer and a Mountebank . 10. Between Two Spirits , about the Retrogradation of the Dragon's-Head and Tail. 11. Between a Spirit and his Friend , lately Imbody'd in an Infant . 12. Between the whole Order of Rational Souls , and Two Intelligencers from the other World. 13. Between the Spirits of an Emperor and a Beggar . 14. Between Two Spirits that made a Contract to keep a Correspondence , whoever came to be Embodied first . 15. Betwixt Two Spirits , about the Musick of the Spheres . 16. Between The Spirits of a poor Doctor and his Friend , and a modern Philosopher , alias Sharper , 17. Between Two Spirits on the Ramble , and a Flight of Witches , with their Guides 18. Between Two Spirits that are to be Mayor and Mayoress of a certain Corporation : when they come into their Bodies . 19. Between the Parcae , ( viz. Clotho , Lachesis , and Atropos , ) and a Book-Seller . 20. Between a Transmigrated Soul , and an Unbodied Spirit . 21. Between the whole Consistory of Spirits , examining a Heretick Soul , about some new Doctrines held forth in opposition to the common receiv'd Opinions of the Aetherial Fraternity . 22. Between the whole Consistory of Spirits , being a Discovery of Vulgar Errors , receiv'd by that suppos'd Heretick Spirit yet a Prisoner . 23. Between the Spirit of one that is to be a Member of the ATHFNIAN SOCIETY , a Correspondent , and of some that are to be Querists . 24. Between the Spirits of a General , a Midwife , and an Executioner . 25. Between the Spirits of Two Projectors . 26. Between Two Travelling Spirits . 27. Between the Spirit that is to be last Embodied , and the Spirit that is to be first re-united to its Body at the Day of Judgment . 28. Betwixt Two Spirits , one that pretends to dedeny Pre-existence , and the other , to prove it . PROPOSALS For Printing a Book , Entituled , The young Students LIBRARY ; Containing Extracts and Abridgments of all the most Valuable Books Printed either in England , or in the Foreign Iournals , from the Year 65 , to this present Time. — To which will be added an Introduction to the Use of Books , in A New Essay upon all sorts of Learning : Written by the Athenian Society . The Proposals are as follows . I. THat this Volume will contain ( as is supposed ) about One Hundred and Twenty Sheets , Printed in a very fair Letter , and of the same size with our several Mercuries and Supplements , that it may bind up with them , or be sold single to those who desire it . II. The Subscribers to give 10 s. for each Book in Quires , whereof 5 s. to be paid at the Time of Subscription , and 5 s. at the Delivery of the Book ; which , considering the excessive Dearness of Paper , and Charge of procuring the Foreign Iournals , is not dear . III. To encourage all Persons that shall concontribute to the procuring of Subscriptions , he or they that shall procure Subscriptions for 6 Books , shall not only have a 7 th . gratis , ( which will reduce it to about 8 s. 7 d. per Book , ) but shall also have given 'em in the New Essay upon Learning , and an Emblem of the whole Athenian Society , Drawn in a Folio P●ate . IV. That for a farther Encouragement to all Subscribers ( and to render our Undertaking the more compleat , ) there shall also be a large Alphabetical Table given in to all those that subscribe ; which shall comprehend the Contents of this Volume , and of all the Athenian Mercuries and Supplements Printed in the Year 1691. V. All who intend to assist in the Advancement of this Useful Work , are desired to send in their Subscriptions and Money with all speed unto the Person hereunder named , where Receipts will be given them : And if they arise to any Competent Number , the Book shall be finish'd by next Lady-Day , ( that so it may be added as an Appendix to the Athenian Mercury for the Year 91 , and be bound up with it , we designing an Appendix at the End of every Year , that shall comprehend all Books wanting in our several Supplements , ) or otherwise , the Design must be let fall by the Undertaker . VI. If any Obstruction for want of sufficient Subscriptions , or otherwise , should happen to hinder the Printing of this Work , the Money so received , shall be paid back upon giving up the Receipts . The Undertaker is Iohn Dunton , at the Raven in the Poultrey , where Proposals are to be had , and of most Book-Sellers in London , and in the Countrey . A Prefatory Dialogue BETWEEN The Secretary of Fate and the Author's Soul. Author's Soul. PRay look over the Minutes of the Parcae , and amongst those Eternal Volumes , see , when I am fated to commence Temporality . Secret. Fate , In Iune , Anno Dominl , 1664. according to Humane Computation , in that part of the Globe which you are designed for . A. S. Well , and what Fortune , what Post hath the Lottery of Fate assigned me ? What Entertainment am I to expect in a new , Material Mansion ? S. F. Your Curiosity seems to argue a Desire of fixing there ; but you 'll be of another Mind when I tell you , that Incorporation is a Penalty inflicted upon Souls for their Extravagances in this World : That the Body is a Prison , a Clog , the most officious Enemy you can meet with in betraying you to false Perceptions , and irregular Conclusions . In short , you 'll find no agreeable Object , but at such times as you withdraw , and converse with Beings as simply immaterial as yourself . Now you are an unconfin'd Agent , a Stranger to those grosser Terms of Body , Place and Time : As yet you know nothing of Magnitude , Quantity , or Motion , and those innumerable Errours that result from them , by false Notions of their Nature . And when you come into the other World , you 'll be as great a Stranger to the Nature of Angels , Spirits , and Immaterial Beings , as now you are of those material ones . A. S. What surprizing Relations are these ! Shall I ever forget this inorganical way of Converse ? These immediate Conceptions , without the Assistance of Sense ? This simple Particularity of Perception , without Composition or Division ? In short , this Nature that I carry about me ? If so ( dear Minister of Fate ) lay down some Rules for me to take along with me , which , after I am imbodied , may restore this Knowledge to me , and the unhappy Tribe of Humanity : 'T will be a great Office of Charity , if possible to be accomplished . — S. F. 'T is utterly impossible . A. S. — Why so ? S. F. Because that a finite Power and an infinite Subject are incompatible . A. S. How far then is it possible for Humanity to conceive ? S. F. When the Infinite Eternal Mind was pleas'd to create Matter , Time and Place , he extended the 〈◊〉 Empyreum to confine 'em in . Whatever is beyond this vast Convex , this spacious 〈◊〉 , is what has been from Eternity : Shou'd I say really what that is , Mankind cou'd not understand it , because of an Incongruity ( as urged before ) betwixt the Power and Subject : I might as well enjoyn 'em to smell with their Eyes , or tune an Instrument by their Taste . But however , to speak as near as I can to their Capacities , — Quantity and Place , beyond the Coelum Empyreum , are swallowed up , as Time is , in Eternity . Before this Coelum Empyreum and its material Inclosures were created , all was , as now is , beyond it ; and when the last Fire ( a part of that material Fabrick ) shall burn up all the rest of Matter , and by the Fiat of its awful Creator consume it self , there shall be no more Matter , Time , or Place , but all return to the first Eternal Constitution : Not so much as Bodies immortalliz'd shall be Matter , according to the Definition now made of it ; but a new inexpressible Something , which cannot be translated out of the Language of Spirits , into that of Men : Matter is not so perfect as Immateriality , Time as Eternity , Place as Incircumscriptability . — And whatever Humane Philosophers wou'd be at , I can exp●rimentally assure 'em , that they come as near an Adequate Conception of these things — when they think not at all of them , as they do in their most Elevated Contemplations . However , not to leave 'em altogether in the dark , a Collection of what you now do in this pre-existent State will ( if deliver'd according to their Capacities ) not make 'em less ignorant , especially when they are put in mind of the Method of their own Living before they came into their Bodies . A. S. Perhaps they will not believe they ever acted such things , but look upon all as a Dream or Fiction . — What think you of Pythagoras his Collections before he went into his Body ? A Copy of such an Original must be authentick upon your Subscription , and consequently useful to Mankind . S. F. I must attend the Destinies , who are now Sitting in Council ; but when I return , I 'll bring you the Original out of the Registry , which you may translate as near as the Language of Spirits can be adapted to the Language of Men. DIALOGUE I. Between the Spirits of a Poet , and a Drunkard . D. WEll met , Brother : Which way is your Flight design'd ? P. I have just left the Bosom of Causes , to take a Prospect of the lower World , to see if there be any Preparation for my Reception there : And yet I 'm much troubl'd at the Apprehension of being clogg'd with that uneasie , restless Lump of Humanity , and the attending Consequences make me very impatient . D. Why so ? What Conjectures have ye ? P. 'T is the want of reasonable Conjectures ; for by all the Observations I can make of my Temper , I cannot resolve my self whether I 'm a Male , or a Female Spirit . But why do I thus busie my self about Sexes ? Certainly 't is ominous , and argues my Imbodying near at hand : But if after Six Thousand Years Expectation I shou'd be ty'd to a Poet , I shall reckon it a Fore-stalling my Damnation , and had e'en as good commence Devil , without any more adoe , and take up with one Hell. — See you not that Wretch in yonder Grove , with his Hat over his Eyes , scratching his Head , tearing his Nails , and sending his poor Hackney-Soul about , like a Spaniel Dog , to fetch and carry Similitudes , Rhimes , Composition , &c. I remember , about Thirty Years since , when he was our Companion , he wou'd sometimes break off in the midst of a Discourse , without bidding God b'w'ye , and away to the Brooks , Groves and Fountains ; which made me suspect the nearness of a Poetick Preferment . — But , hark ! — The Humour of our late Companion in his new Lodging ! When formless and inanimate I lay , Sleeping in Chaos with my Fellow-Clay , Or e'er those te●ming Particles had met , To make this wretched Composition so compleat , Without my Knowledge or Concurrence , thou Bidst me awake and live . — Well , and what then ? — Why the Sense is out before the Rhime : Now 't wou'd be charitable to assume an Airy Organ , and help him out , viz. — I know not how . Poor Wretch ! He knows not what to do , unless he un●oes all , and begins again , which he 'd as lieve be hang'd as attempt , having taken so much pains about it already . Oh , for Sysiphus's restless Stone , or Belides's leaking Tun ! They are minute and pettite Tasks to his . Not Ixion's Wheel has half the Torture of an over-hasty Period . — But this is not all : When he has undergone the bitter Throws and Pains of Rhimeship , then the Darling Off-spring of his Brain turns prostitute to the Abuses of all the World : The Praises of wise Men are so few , that their Voice is lost in so large a Theatre ; and the numerous Applauses of Fools are too loud a Scandal . — And after all this , Is 't not pity the poor Rogue shou'd take such pains to be damned ? For there 's not one Poet in Five Thousand that escapes . It had gone hard with Ouldham himself , if it had not been for the Penance of his own Satyrs . Say , Fellow-Immateriality : What shall I do ? I can never look down upon a Couple of Lovers , but I 'm afraid their Toying will end in making an Heliconian Prison for me ; especially if the Innamorato is for Balls , Masquerading , and Love-Sonnets . D. Alas , Brother ! I 'm all Resentment and Pity . Little do Mortals think what Plague we are at , about the Lodging and Entertainment we expect at their Hands : — But for my part , your Apprehensions of Incorporation are all Charms , and Sweetness , to the dismal Reception I look for . P. — VVhy , what 's the matter with you ? D. — I can never loave our happier Regions , to visit the lower Elements , but , before I am aware , I find my self amongst Sea Fowl , hovering over Rivers , Ponds and Marshes , admiring the Scaly Sholes , and envying the Pastime of those ever thirsty Revellers . Now , VVhat can this mean , but that I 'm ordain'd to actuate a Drunkard ? And if so , Hell is a Toy to such a Confinement : This Moment wou'd I plunge into the boundless Depths , to be secur'd from such a Companion . But why that rash Thought ? Is not Hell also crowded with ' em ? And are not its Horrours doubled by their Confession ? Yet , if Hell cou'd be Hell without 'em , 't wou'd be a happy Place , and nothing in 't of the Beast , Antick or Nonsense , but a rational Complaint of Despair . VVonder not , dear Brother , at my deeper Reflections , till you 've consider'd yonder Figure at the Old D — l Tavern . VVhat think you of their Motions , Converse and Passions ? Suppose all their Discourse were taken in Short-hand , and the weakest Person amongst 'em shou'd have a View of the whole when he 's in a Mood of Thinking : VVould not he blush at such Follies , at such an unaccountable Expence of Time ; especially if he thought an Hour so spent was of equal length with any other Hour in the Line of Life , and must be equally accounted for ? Alas ! VVho wou'd suppose that Souls , cloyster'd up in these sensualizd , unthinking Statues , were ever our Companions ! Come , let 's retire towards our peaceful Regions , and not be VVitnesses of what a Mid-night Scene produces . A Poet's Structure ! afraid of a Poetick Mansion ! 'T is a Paradise , to what I dread . Nor is there any Spirit in all our Order , that can be afraid of such a Body , but I must meet with it in this Epitome of all Plagues . A Drunkard can be Poet , Beggar , Cully , Buffoon , or any thing : So that I am like to meet with the most abject Slavery in Nature . DIALOGUE II. Between the Spirits of a Jacobite and a Williamite , about the Royal Congress . W. UP , ye lazy Dog : Are not ye asham'd to kennel and snore in that Star , till it smells again of Drowsiness ? I. VVho 's there ? — Now , are not you a spiteful Spirit , to disturb my Rest , when you have taken yours ? — You are just crept out of some fix'd , idle Luminary , where you have had no jolting , nor disturbance , and come to perplex me , who am already Topsie-turvy with the swift Motion of my Erratick Mansion , which moves at least a Hundred Miles a Minute . — If I am out in my Computation , 't is because I 'm scarce awake . W. Arise , prating , and let 's away to the Assignation . I. — VVhat Assignation ? VVhat d' ye dream of ? Have ye call'd in at Aquarius , for a Dram o' the Pitcher ? W. No , no : A Royal Congress of all the Princes in Christendom are met together , and Thousand Thousands of naked Souls are crowding for Commissions , to inspire the succeeding Generation of that illustrious Convention . I. VVell , I do'nt care , I wait for new Revolutions ; but if I did not , I wou'd not budge one Foot , for I 'm sure we can't all speed ; and 't wou'd vex me to the Heart to put in for a Prince's Off-spring , and afterwards ride the Wooden Horse in St. James ' Park , or turn Cobler . W. VVell , I 'm loth to spoil the old Tenet in the other VVorld , that All Souls are equal , and are only diversify'd by the Dispositions of their Organs ; or I 'd proclaim thee a mean ; little Soul , scarce fit to animate Plants and Minerals . I. — Pray , be gone about your Business : I tell you once more , I 'm for a broad Sword and a Centry-Box at the End of the Canoll : And for your Proclamations , 't is not good I catch ye transgressing upon the Grass , left I take the Forfeiture , and give you a Strapado or two into the bargain . W. I believe you are a Iacobite-Soul , or you wou'd not absent from the Congress . I. — Perhaps I am , — and it may be I shall have a greater Commission than I tell you of : But this I can assure you , there are many Iacobites that will come in for Commissions , with private Lewid'ores in their Fobs , in spight of all the Care and Diligence that can be us'd to the contrary . W. — 'T is possible : But what 's the Issue of it ? — You see Iove has taken a particular Care of the British Monarch's Person and Concerns , — and every Sessions the Triangular Supporter preaches a late R●epentance to his Enemies . I. — I don't value that ; that can only discompose the Body which I shall be ty'd to , and so I shall be the sooner at liberty again for more Rambles . W. — You 're mistaken ; you 'll find other Obligations upon your self when you come to be incorporate , than you now dream of . But turn and take th' other Nap , — whilst I attend , and know how to be happy , either in my own , or in my Companion 's good Success . DIALOGUE III. Between the Spirits of a Bastard and a Necromancer . B — PReach Patience to me ! — O Hell and Fury ! That I who was the great Comrade of Alexander , Iulius Caesar , Aristotle and Cato Utican's Souls , shou'd now at length be cloyster'd up in an Oyster-Wench's Bastard ! I saw the Saracen's-Head Porter and her at work , but I little thought the Teeming Embrio was design'd for me . Alas , from how great Hopes am I fallen ! The present Lewis and his Allye attended me like Lacquies , and if I had not been upon the Ramble at their first want of Motion , I had certainly had the Refusal of those Commissions ; but now I must away , and into such a Body too , as humble Irus ( were he now alive ) wou'd scorn the base Alliance , Now must I drudge about with Dandry-Comb● , and Small Coal-Betty , or else move a Thoughtless Lump , from Door to Door , and often meet , instead of Bread , the threatning Charity of Bridewell . Add yet to this , Kib'd Heels , a Snotty Nose , and part of Egypt's Plagues . — Ah Constantine , when only thou and I were Candidates for the Roman Sceptre , I little thought of such an homely Cottage . — O Rage , VVretchedness ! N. — VVho 's this that talks of Rage and VVretchedness , without comparing his with my hard Fate ? A base born Embrio to enliven ? 'T is a happy Residence to mine ! If Fate wou'd but give me my Choice , I 'd hug the Brat ; nay , I 'd give my Hopes of future Happiness to boot , and think 't an easie , cheap Damnation to what I must of force endure . B. — How ! — Now my Impatience cools , and grows milder , to think that the Destinies have not left me the only Stigmatiz'd Infortune . But how , in what great Instance am I thus out-done ? N. A young Ignatian just form'd , when several of us pricking in the Lottery of Fate , he fell to my Share ; whereupon I read in those Brazen Volumes and found that he will be a Necromancer : Alas , how shall I be treated from those Officio●s Imps of Darkness , ( the Assisters of that Black Art , ) which I have so often chased out of these purer Regions , when they have been upon their hasty Errands ? — Or what can I expect from our own Society , when I my self shall hereafter come upon the same Account , mounted upon a drudging Fallen Angel , being ty'd to too great a Lump of Clay to soar aloft , as now I 'm us'd to do , now I 'm a pure Agent , unconstrain'd and free , oblig'd to truckle to no Humane Laws ? But , alas ! my Freedom is about to sink , Incorporation beckens me , ( a Law severer than all the Ten to Mankind . — The first Choice I now expect , is to commence Iunior Devil , and wear th' Impostor's Badge . I sell my self , to buy Preferment in that holy Tribe . But , O the foppish Rules that I must use , to cheat my self and others ! Such Words repeat , and such Characters draw ; such antick Postures use , and such Familiars entertain : And then the Consequence of all this is only to please this Sense , or gratifie that Malice ; when all 's a most egregious Cheat and Fiction , only the Ensurance of Damnation is real . I remember Dr. Faustus's Spirit said as much to me , and boasted how he 'd fool the Devil : But when he came to be inclos'd in Flesh , he streight unactive grew , dull , and incapable to think , project , or judge of what he undertook ; and when he dar'd to play about the fiery Ditch , he fell , and sunk for ever . B. — Alas , hard Fate ! — Well , since we must away , where is this Iesuit to live ? — Say , — that when our Bodies are asleep , we may meet , converse , and pity one another's Hardships . N. — Within Ten Miles of London . — He that can play at Legerdemain with Hell , can easily Bilk an Act of Parliament . B. — True : — I shall find you out . DIALOGUE IV. Between the Militia of Rational Souls . Capt. WEll , Gentlemen , the Quarrel increases betwixt the Souls of our Order , and those of the Vegitable ; I can't yet tell what will be the Event , but I think it Wisdom to discipline our selves in the Art of War , which we have almost lost , 't is so long since the Skirmish of Michael and his Angels , with the Devil and his . I was but Lieutenant then , and brought up the File next the lowest Rank of Angels , but we quickly did the Business when we came to engage ; and I doubt not but we shall have the same Success against these turbulent Vegitable Spirits , if they do proceed to muster . Lieut. 1. But , pray Captain , what Remarks did the Astrologers and Virtuosi of the little , heavy Globe , called Earth , make on the Action ? Capt. VVhy , truly , ( as one of our Order , that held Correspondence with 'em , told us , ) they retir'd to their Closets , and were ready to crack their Brains ; all the Pious went to Prayers , and not one amongst that Race , but were almost distracted . The Roaring of our Vehicles they call'd Thunder ; our Balls they called Thunder-bolts ; and our Priming with the Antiperistasis of Snow and Spiritous Sulphure , that they call'd Lightning ; and all this to such a Miracle , that 't was put in their Chronicles . But another remarkable Passage was this ; the Elements clear'd up , and Men ventur'd out of their Houses again , to view the Heavens , when we had just routed the Rebels , and were in pursuit of 'em , leaping from Star to Star ; which made the gazing VVorld below us think 't was a Shooting of Stars . — But to the Business in hand : Is our whole Number here ? Lieut. — Yes , Captain . Capt. Very well . — Silence there . — To the Right , To the Right , To the Right : As ye were . To the Left , To the Left about : As ye were . Lieut. — You make too great a Noise , the VVorld below us will be alarm'd again , and expect a Charge upon their Heads . Capt. — VVho 's there , that Catechises me ? Set him upon Charles's Wain , with two Dozen of Thunder-bolts at his Heels , and to abide the first Charge of our Infantry for his Sawciness . So , very well : — Mind that third File . — Keep in Order , or you shall ride with your Companion . — Silence there behind . — Exhale new Vapours . Condense new Clouds . Shape your Clouds into Vehicles . Prepare your Balls and Hail-stones . Prime with Snow . Ram down . Advance . Present . Charge . Lieut. — Oh , dear Captain , How am I pelted ! See how the Region is scowr'd behind me for Three Hundred and Fifty Leagues together : Then what must I suffer , that am so near your roaring Muzzles . Capt. — Enough : Let him down . — But who is yonder , that makes such haste towards us ? Messenger . — O Captain , Sad News ! Your last Charge has overthrown three of the Planets Houses , and ruin'd all their Aspects , Conjunctions , Oppositions , &c. that they will never be habitable again : So that all the Astrologick Souls are up in Conspiracy , and swear a Revenge for spoiling their Trade . Capt. How ? How 's that ? Messenger . Aries , Taurus and Gemini are no more , and the Astrologers are up in Arms. Capt. Astrologers dare neither plot nor fight , unless they consult the Stars . — Now , if the Planets Houses are broke down , the Art is buried in the same Ruines : So that there 's no danger of any thing but Noise , or Revolt to the Vegitable Souls . — Well , Lieutenant , for the future you 'll learn to be more modest : — See that you take a List of Names , and call a Rendesvouz for Exercise once a Week , and remember to fill up the Places of such Souls as are sent into the other World : You need not trouble your self about your Charge , it will last but till 1697. 'T is said the Milennium begins then . DIALOGUE V. Between the two Orders , Rational and Vegitable . Prolocut●r , W●ll , Gentlemen , since we are all equal by Creation , and Inequality is only contingent by Actuation in different Organs , my Opinion is this , ( though I 'm willing to submit to the Judgment of this honourable Consistory ) that a ●o●●tention about Superiority may , by a solemn Decree , be enacted Criminal , and a severe Penalty enjoyn'd ; or else , that the two Orders of Spirits may chuse their several Champions for a friendly Dispute , and cast Lots who shall begin , that we may never hereafter be troubl'd to compose our continu'd Aetherial Wranglings . Both Orders , — A Friendly Dispute , decisive by Plurality of Voices , is the best Method . Prol●cutor , — Chuse your Champions then . Is 't done ? Both Orders , Yes ; and the first Lot ●alls upon the Vegitable . The Plea of Uegitable Souls for a Superiority ●ver the Rational Souls . Vegit. — I cannot but think my self extreamly happy , ( Most Reverend Judges ) in that I have this Opportunity , on the Behalf of our O●der , ( whether design'd for Trees , Herbs or Minerals , ) to make my Publick Defence against that imperious Order of Rational Souls , who daily subject us to their Abuses , and anticipate the Tyranny which their Brethren , now incorporate in the Lower World , usurp over us . But , not to tire your Patience with remote Circumstances , I shall only apply my self to what 's materially pertinent to the Business in hand , not doubting to prove , but that we ought to be equal , at least , if not preferr'd upon all Accounts that have ever yet been judg'd sufficient for a Distinction of Priority in other Cases . And First , An Apple-tree is an Existent in Nature , as well as Man , and much more observant of her Laws ; is never drunk nor gluttonous , invades not the Right of its Neighbours , never lyes , circumvents or quarrels , never cries nor laughs at Appearances of things , never ▪ fools nor cheats it self , not is proud of its own Shame : But all this , and greater Irregularities than these , are committed by Mankind , against the juster Laws of Nature . Now the Consequence is plain , that Mankind being greater Aggressors upon the Privileges of Nature than we , we must be dearer to Nature than they ; and we doubt not but the Preference was design'd us , only they got the start by some Trick and Circumvention , and wou'd now endeavour to perpetuate their Usurpations by Custom . Thus far to our purer Innocence , and exacter Observance of Nature's Laws ; which is our first Argument for Preference . Next , To the Excellency of our Existence after Incorporation ; in which , Nature shews a particular Care of us , by assuming us into her immediate Midwifery ; but , as if she were afraid to be accessary to the monstrous Procreations of Man , leaves him to the Caprices and Whimseys of his own Lust , to beget , or not beget , as he pleases . And when he is begot , what Image bears he ? Perhaps he 'll tell ye , the Image of the God of Nature . But we beg his Pardon there , and shall take the Freedom to tell him , that his Vices have effac'd that ; and now , instead of his polluted Body , Legs , Arms , Feet , &c. we can shew an innocent Trunk , Root , Branches , Fruit , &c. And as to his Immortality , we are not yet behind him ; for we can't be annihilated , but are always somewhere , or in some thing . Nay , the last Fire it self shall beget in us ( as well as in him ) a more glorious Change , and not destroy us . But as to our Converse , or Knowledge in the Laws and Constitutions of Nature , he is far our linferior ; and he might quickly discern it , if he wou'd but use the same Measures for Trial , as he does with his Neighbours ; who , if they can do well , he concludes they can say well . But when do we act irregularly ? Are we not always just , temperate ? &c. In Minerals , the Whispering and Embracements of the Load stone and Iron might convince proud Humanity of our Knowledge ; As also the Love between the Stone Pantarbe and Gold is as noble as that single Instance of a Pylades and Orestes . Amongst Trees and Plants , the Friendship between the Olive and Myrtle , the Nature of Sensible Plants , ( as your Pride condesc●nds to call 'em , ) which shrink at the sacrilegious Hands of Humanity ; the Plant which ye call the Indian Lamb ; the dropp'd Leaves of some Trees , which run away from you , and many more such Instances , might satisfie you of some hidden Worth and Knowledge in us , which ye pass over because ye can't conceive the Prof●ndity of it , by reason of the weakness of your Organs , and Defectibility of Judgment : And yet , notwithstanding all this , you shall have an ingrateful , proud Man come into an Orchard , on the Back●side of a House he calls his own , ( Fool that he is , to be so mistaken in Loans and Usurpations , ) and with a threatning Ax how down some poor , helpless Tree , not considering all the time , that cou'd he understand the Vict●m Vegitable's Dialect , he might hear himself thus 〈…〉 : — Ingrateful Man ! Where is my 〈◊〉 ? What have I done , thus to be wounded , and 〈…〉 my happy Society , into the revenging F●re ? Is it because I yielded my Fruit Without a Grudge , and paid the Annual Rent of Nature without Acquittance ? Because I kept the stormy Winds from ●ff thy House , 〈…〉 my hospitable Branches for hy 〈…〉 him , if he had sense and reason enough to do it . Thus much for the Excellency of our Nature when incorporate : and which we might urge as an Argument of Pre●erence . But after all , we 'll relinquish the Advantages of what has been said , on purpose ( if possible ) to gratifie that Monster Humanity . and only insist upon the ensuing Topick , which has nothing in 't of Accusation , Censure , or Pride , viz. 'T is generally believ'd all Souls are equal in Entity ; whereupon it follows , that we are not yet drain'd into the Posteriors of Immateriality , having not yet suffer'd any Change , or been included in Matter or Form ; so that whatever Indignities have hitherto been cast upon us , it has been out of a Supposition of Degeneration by mingling with improper Organs in the lower world : Now either we are compell'd to it or not ; the last ye are sensible is not our choice , and the first there 's no resisting ; and if so , we ought not to be despis'd for what we can't avoid ; for we being commanded into Organs that are only fit for Vegitati●n , do Vegitate , and the Rational finding a convenient Organ for Ratiocination , does ratiocinate . Whereas if the Rational had been cloyster'd in the Organs of Vegetables , or the Vegitable had been sent into the Organs of Rationals , we had chang'd our Offices , and commenc'd alternate Beings : Where is the difference then , or what reason is there for Rationals to pretend Priority overus ? None at all ; No more than when Three Novice-Dicers shou'd cast 8 , 1● , or 12 , and he that throws most , shou'd brag of his Nobility , for being a greater Debtor to Fortune than the others : Thus our degrees of Existence in the other world , will be owing not to our proper Choice , but a Despotick Impulse and Disposal of ●ate ; so that we shall actuate there like exil'd Kings , who are not less of the Blood-Royal , for Suffering or Confinement . The Defence of the Rational Order of Souls , against the Plea of the Uegitable Order . Ratiional . — Our Vegitable Orator ( most judicious Auditory ) has been pleas'd to offer to relinquish the Advantages of the former part of his Harangue , when he found he had spent his Stock of Calumny , to raise a prejudice in your Unbyass'd Judgments against the Dignity of our Order , and afterwards , under pretence of Accommodation , being sensible of the weakness of his Cause , wou'd insinuate one Topick void of Accusation , Censure , or Pride , ( as he calls it , ) we might add , or Reason . ) But as we are not against any Overtures of Peace that shall be decreed by this Worthy Assembly ; so we shall endeavour to shew a deep resentment of any dishonouble Terms to attain it . Wherefore we restore our Antagonist all the Advantages he can make of the former part of his Discourse ; which we shall discuss particularly . And first , We never treated these Vegitables as Non-Existences in Nature , nor have they proved one Act of Tyranny which we have exercis'd over ' em . And why they shou'd boast of their not being , drunk , injurious , lying , quarrelling , circumventing , &c. is very ridiculous ; since their Organs incapacitate them from such Functions . Suppose it were criminal to fly , shou'd a Rock boast of its Virtue in refraining ? Not , unless Nature had given it Wings , Power and Pleasure to fly : And they 'll come off no better in accusing us of ●quarrelling , injustice , &c. It shews the great variety of Functions we are capable of . Besides , in doing so , we pursue an appearance of some Good , ( for we can't will Evil as Evil , ) and in doing so , we act naturally ; so that at the same time as they accuse us of quarrelling● &c. they accuse themselves of blooming , fructifying ▪ &c. which is natural to them . As for that observation ▪ of Natures assuming them into her immediate Midwifry and Care , and leaving us to our own pleasure in Generation , 't is an argument of our prehemenence ; for Nature deals with them as Parents do with Children and Fools ; they must be fed , kept out of Fire and Water , and Provision made for 'em ; but we being above such little usages , are able to procreate without compulsion , and are accordingly left to our selves ; Nature always employing most of her Care where her works are most weak and imperfect . As to the defacing our first image by our Vices , we have already answer'd it above ; in shewing how ridiculous and foreign it is to urge a Case out of their own Classis , altho' if they were capable to understand it , we cou'd tell 'em of a remedy for our restoration . But what a wretched Argument they bring to make their Duration equal to our Immortality , upon supposition of Non-annihilation ; for tho' we grant 'em to be always somewhere or in something after a specifick dissolution by Motion , ( or Fire , which is the same , ) yet they come to be nameless , — indistinguishable , and as hard to find out , as when they lay in the bo●om of their Cha●s or first Matter , and 't is as good to be nothing , as an undefinable Separation of unknown Particles . But we put off our Nature to receive it again more 〈◊〉 than before . The next Argument insisted on , was , Their excellency of Converse , and Knowledge of the Laws and Constitutions of Nature ; which is all Aenigma and Riddle to our Order , nor can we suppose it , for all those Instances that they have brought to confirm it , without violence to Reason ; but however , since we will not be behind ●em in Civility , for quietness sake , we 'll 〈◊〉 an unknown Dialect and Converse , and see what will come out then . The 〈◊〉 of your Language , be it what it will , is not to be excus'd from Li●s , Slanders , Heresie , &c , For no doubt , but when a Learned Tree amongst ye , holds forth the Doctrine of Fructification , &c. you shall have its next Neighbour with secret subterranean Fibres , f●lloniously sucking away the Sap and Life of its Teacher ; and the more audacious Wood-bine , not as●am'd of a publick Rape upon every Plant it meets with , and since ye your selves agree that Words and Actions are Sympathetick , what Equivocations , private Cabals and Plots ye have together , when ye see an hopeful Embryo-Plant , without giving any affront , environ'd round , and strangled to death with an Ambush of malicious Thorns and Briars : And since ye give us two or three Instances of the Sympathy ( which ye call Converse ) between Plants and Minerals , ye must give us the Liberty to observe , that 't is but them Instances , and a few more that are to be found in your whose Oeconomy , but that generally you are so suspicious , and afraid of one anothers Tricks , and Circumventions , that ye keep no Correspondence at all . As to a man's Tyranny over his Apple-Tree , in cutting it down when he pleases , the Imputation is lost , if we prove he has a right to do it , as we shall by and by , when we come to consider your last unanswerable T●pick : In the mean time , the fine Harangue you make the falling Tree to speak , is very different from the custom of other Trees , who in such a moment are rather studying revenge , than any thing else ; as may be seen by their often falling upon , and killing the person that cuts 'em , down ; nay , we cou'd give you some Instances where your Revenge has been so unjust , as to destroy the Horses and Oxen , that only stood by to draw ye away , and that only in obedience to their Master's Command . And now to the last Topick ; the only Pillar upon which ye boldly offer'd to lay the Structure of your whole Plea , in which you urge , That there 's no reason of preheminence where the choice is not our own , but ●he despotick Impulse or Disposal of Fate ; bringing the Instances of Dicers , and the Nobility of an Exil'd King ; to which , we answer , That Dignity is Dignity , whether acquir'd or confer'd , to use your own Instance : Suppose A. B. C. equally skilful , throw , who should throw most for a certain Preferment , and C. accidentally , or by a secret Order of Fate , casts 12 , when A. cast only 8 , and B. 10 , is not C. upon his Investiture into his Office , more honourable than A. and B. especially when they come bare-headed to petition such or such a Favour from him , they are mad if they don't believe it , and he deserves himself to be turn'd out of his Office that under-values it , so far as not to execute it , and keep up its Privileges . To the last Instance , we answer , That Fate is not accountable to Persons , whether it prefers or debases 'em ; but it expects in both conditions they make the best of its disposals : and thus we conclude , not at all doubting the favourable Suffrage of this Convention , to confirm our Privileges and Dignity above the Order of Vegitables . Major Part. — The Rational , the Rational Order . Prolocutor . — Well Gentlemen , withdraw , there shall be an effectual Care for a Regulation of what 's amiss ; and as near as may be , to a general Satisfaction , and so depart in Peace . DIALOGUE VI. Between Mercury , a Pre-existent Spirit , a Dead Man , Charon , and Hobbs . Mercury — STand back there , I 'm in great haste ; a poor VVretch that lies strugling under the pangs of Separation , cannot be loos'd till I hand him to Charon's Ferry . Spirit — Pray good Mercury , hold a little , I have one request to beg of you . Merc. — Speak — Speak quickly , VVhat is 't ? Sp. — Only be my Guardian , and let me wait upon you into the other VVorld , thence to the Infernal Shades , and so back again . Merc. — Indeed your Order has been very civil to me always when I past these Regions , and tho' it will be some trouble to me , yet your Request is granted , — take hold of that end of my Wand , and keep close behind me . Sp. — VVhat strange — Merc. — Hush , not a word , we are now at our first Journeys end . — Ay , that 's the Object ; see how Death has fixt his Eyes , and sits triumphant upon his Lips : So , now I have eas'd him , his Corps must be left to be lamented and buried by his Friends , but he marches with us . Sp. — VVhere is he ? Deadman● — Here , VVhat do ye design to do with me ? Merc. — That last Office I do to all Mankind — Conduct you to your last Aboad — Holo Charon , make haste , and take this Fare . Charon — VVhat is he ? He smells of Parchment , Subpoena's Injunctions , &c. VVas he not towards the Law ? Dead . — Yes , I have be●n a Barrister . Ch. — Mercury , I dare not take him with all that Luggage about him ; he 'll sink the Wherry . Take away that Forgery — Very well , and that double Mortgage — So , and that Parcel of Replications , Writs of Error , &c. — Ay , now we are light enough , we 'll be over presently . Dead . VVhere am I now ? Merc. — Amongst your Predecessors ; you are welcome to Shoar , and so farewel ; Come along Comrade . Sp ▪ — Tarry a little , he says something . I wou'd fain know what Thoughts I shall entertain , when I have left my Body . Dead . — Amongst my Predecessors ? Then I 'll go seek out for Mr. H●bbs , to know the reason why I am thus cruelly treated , when I follow'd his Rules , so exactly . — Yonder he goes — Hobbs , Mr. Hobbs . Hobs — How I am continually plagu'd , with my new Proselytes , that lay all their Damnations at my door ? But I believe some on 'em put upon me ; I 'll question this new Comers Principles — Do you know me ? Dead . — Yes to my Sorrow : — VVhat think you now of your Doctrine of Fatality ? Hobs — VVhat Doctrine do ye mean ? Dead . — That every individual person is fated to all the Actions of his Life ; yea , even the most minute and inconsiderable ; as for instance , to get up at such a time of the Day , to feed himself precisely at such an Hour , and with such a certain number of bits , to go over the Streets at so many Steps , to VVhore and be Drunk at such a time , to go to Prayers and be Melancholy at such a time , to dispute against his Principles at such a time : In short , that all that we think , say , and act , are necessarily predestin'd , and run as links in an inevitable Chain of Causes . — VVhat think ye of the Reasons of this Hypothesis now ? That we are made up of two parts , a Soul , and a Body ; and that when these are conjoyn'd we must live necessarily as long as we do live ; and that so long as we do live , we must necessarily have a mind which has its perception by the Senses : That as this perception is necessary , so is the choice that we make by it : As for instance , Something that is good , or at least appears so to the perception , offers it self , and as such , 't is impossible to refuse it , as a proper Object to the mind , as 't is also impossible after perception , to choose an Evil as such ; and thus we are 〈◊〉 to VVho●ing for those Arguments which our reason offers , that we should refrain , carry not along with 'em so great a good to our perception , as those other reasons that induce us to it , and as a great power necessarily commands a l●sser , so the will necessarily chooses it as most agreeable to it , and thus I refrain VVhoring , when there appears a greater good to let it alone : Thus I am fated to make so many steps in walking the length of my Chamber , because to step so far at a step , appears more agreeable to my Constitution , Fancy , &c. than to step further or shorter , and therefore as most agreeable , it most inclines my will , which therefore is necessitated to act accordingly : As to the Body it depends necessarily upon the Mind , for my Hand cannot move of it self , unless I move it , and if I move it , it is necessitated to move ; and can't help it ; and thus , Mr. Hobbs , I 'm necessitated to be Damn'd , because the way to it , had more appearance of good in it , than walking in another way , and therefore I cou'd not but choose it . Oh! what an Unhappy Wretch was I , that was not fated to examine this Doctrine by the same Measures that I did all others ; truth is only known by falshood , and falshood by truth ; black by white , and white by black , and every thing by its contrary : What a Mysterious Riddle then is this , Which is both , and all one ? viz. Do , or do not do , 't is fated . If I wou'd have done a thing , and examin'd it 's contrary , viz. cou'd not do it , or vice versa , then there had been fate in the case , otherwise Hobbism , or a new Riddle , whose Solution had been Ruine in one World , and Damnation in another . What 's the meaning of Laws , Rewards , and Punishments ? For if I act what I must act , Why am I bid to do so , or forbid to do so ? If I rob my Neighbour , Why shou'd a little superinduc'd Law take hold of me , and not that great Law of Fatality preserve me since I act agreeable to it ? What injustice can I do when eternal Fate stands by me , and warrants all my Actions ? Fool that I am , was I to live my Life over again , I wou'd only believe , and warrantably too , that Fate , though it be like a Law , yet it speaks not in this manner ; This Man shall do thus , and this thing shall befal that Man , but rather thus , whatsoever a Soul chooseth , such and such things shall certainly follow ; for 't is not the Action , but the Consequence of the Action , that is Fate . — If Fate had design'd , that if Paris Ravish'd Helena , the Grecians shou'd contend with Troy about it : But this was once in Paris's power to do , or not to do without Compulsion or Necessity . Thus Apollo foretold Caius , That if he begat a Son , that Son would kill him , which was conditional and not necessary , thus Plato ; If it were not thus , the ill have a protection for their Vices , and the Good deserve no praise . To which I might add , That there are certain Moral Instincts , co essenti●l with Humanity , eternally ●ixt and unchangeable , such as Love , Iustice , Religion , &c. not fitted to a private temper , or a particular Nation , to these instincts we are all really chain'd by a Fatality and necessity of Act , more or less , notwithstanding all our struggles to be rid of 'em , but to speak of Fatalities in opposition to these , is to charge the great eternal mind with Contradictions , Divisions , and at last with Non-Entity ; which now I can too late think of : Oh that I cou'd , that I cou'd . — Sp. — Pray Mercury let 's begone from this unhappy Subject of Fatality , and let 's see something new among the Dead , I want to take a view of Alexander , Caesar , Hercules , Epimenondas , and the other brave Heroes , so much talkt of , or the great Philosopher M●nippus , I know not which to ask for first . Merc. — Men●ppus ! He was the greatest Man the World ever bred , his life really Philosophiz'd , whilst others Talk'd , — That is he there , you cannot vex him . Sp. Lend me your Wand , I 'll hit him one dab on 's Pate for Tryal . — Merc. No , no , you must be civil to Strangers . — See that behind him is — Hercules . Sp. — But where 's his Club ? Methinks he looks so like a silly I'uny , that I durst venture a foil with him : But where 's fair Hellen , and the ugly Thersites ? Merc. — They stand together there . Sp. — Bless me ! How the Dead equals all things ? I have only one other Question to ask , and I have done ; Pray Mercury , of what Quality or Calling are those generally , who are dignified for their Vertue . Merc. — Ignorant poor Labourers of both Sexes , that have been the greatest Enemies to their Sences , those Nurses of all Vice. Sp. — This will be s●range News for our Aetherial Inhabitants , who are all gaping to be Lords , Dukes , Princes , and Emperors . Merc. — Come , let 's be gone , my business is never sleeping . Sp. — I can't press upon you any longer , — pray lead the way — Strange ! Where are we got already ? — What fine Countries are yonder ? — Merc. — Pontus , Galatia , Cappadocia , Bithinia , &c. — Well , Do you know where you are now ? Sp. — In my own Region . Thanks , kind Mercury for this Kindness . Mer. I am glad I have gratify'd you . Fare well . Sp. — Farewell . DIALOGUE VII . Between Two Spirits upon the Ramble , and the Spirit of an Usurer that had strangl'd himself , and walk'd in a Church-yard , about his own Tomb. 1. Sp. — MEthinks ( tho' I know no reason for 't ) I tremble to come so near these Regions of Death and Horrour . What shou'd we do here , amongst the Graves and Tombs of the Deceased ? Is it pleasant to view the Triumphs of that pale-fac'd Tyrant ? 2. Sp. — No : But if we can find some of our old Acquaintance , hov'ring o'er the Prisons of their Bodies , it may be a Satisfaction to ask some Questions . There is one that often visits his Tomb , ( and Body , which he left too hastily : ) He can't be long absent , the Clock has struck Twelve . — Hush , here he comes : — Stand still , and put on Invisibility . Suicide , — Hail , dear Tomb ! the dear Repository of my other Part. — But why shou'd I love and pardon the adulterous Lump , which left me , for the Embraces of Death ; and being deaf to all Intreaties and Reasons , violently thrust me out of Possession . How am I then bewitch'd , to visit the old , ingrateful Mansion , and assume an Aerial Resemblance of what I once was ! — Assist me , Fancy : What Hair had he ? — Right . And what a Face ? — That 's exact . — Now , for a Body , Arms , Thighs , Legs and Feet ? They are more easie . — So. — Now , for Cloaths ? — That 's truly imitated . Now methinks I am A. — B. — the very same throughout : How I hug my self in this Figure ! — There 's nothing wanting now , but to tell Moneys upon this Grave-stone , till the envious Cock proclaims a too too eager Flux of Time. — Very well : Now I am seated . — Perhaps some Fools may be frightn'd at me . 2. Spirit . — Why ha'now , old Comrade ? What 's the meaning of this wealthy Posture ? Come , will ye give a Bag or two for old Acquaintance sake ? Suicide . — Why upon this Errand at such an unseasonable Hour ? You are come on purpose to give me a Visit : Are n't ye ? 2. Spirit . — Yes , we are so : And we hope your Entertainment will be suitable to Visitants ; especially , since we expect no more from you , than the Solution of a few Questions . Suicide . — Pray , What are they ? I 'll oblige ye , if I can . 2. Spirit . — What Apprehensions have Mankind , when they see this Airy Vehicle that you assume every Night ? Whether is the Spectacle pleasant through the Novelty of it , or dismal for want of understanding it . Suicide . Mankind has very different Apprehensions of me : Some , when they see me , run stark mad immediately . Others come on purpose swearing , all 's Delusion , a Cheat , or an Imposition on the Senses ; and when they see us , won't believe their Eyes ; only sometimes we have particular Commissions to undeceive 'em , with a witness . A Third Sort , a little wiser than both , keep s● much Presence of Mind as to see us , and troop off quietly , with their Hair bolting up an end . But here and there are a very few that have more adequate Conceptions of us , and neither seek nor flee our Company , knowing that we Souls and Spirits have no more Power over 'em in Bodies , than we have out ; and that whatever Power we have at any time is only lent us , and also limitted , and not to be extended when and where we please . So that we are really no more in our own Nature and Power , than what their Fancy makes us . Thus Reason secures some against us ; and Religion a very few , who can master all the little Suggestions of Fear by their Faith. 2. Spirit . — Very well . — Next , Why do ye thus hanker after a rotten , putrifying Body ; chusing that Shape that it once bore , before all others ? Suicide . — Because I was turn'd out of doors by violence , without so much as taking my Leave of it , or its bidding me Farewell . — And cou'd I quietly brook such an abrupt , hasty Separation from a Comrade , I had been so intimate with for near Seventy Years ? What tho' it was deaf to my Counsels and Reasonings , yet it was my other Part ; and as before Incorporation I found my self imperfect , but half an Entity , now I am so again , and shall be , till I am re-united to my old Companion . But this is all R●ddle to you , who have ●ot yet known how Souls act in Bodies , how the Intellect conceives Ideas of Material Objects by the Senses . Did you but know how the Visive Power conveys the Similitude of the Thing seen to the Soul , you 'd wish to be incorporate , tho' it were in one single Eye : How much more when you 'd have all the Senses to command ? When you 'd have a whole Microcosin to rule in , like a Deity ? Now , after all this , Which of you wou'd not love the Remembrance of such an Union , and imitate it , till the time of Re-union renders ye a perfect , compleat Being again ? Quest. But what was the Reason of your sudden Separation from the Body ? Answ. The Body being part of my self , I was willing to gratifie it as far as I cou'd , even to a Weakness ; which I continu'd so long , till it grew habitual , and I lost my Command , fixing my Happiness upon wrong Objects , viz. the little Concerns of the World ; which bearing no Analogy or Proportion to the Greatness of a Soul , caus'd an Uneasiness . 'T is incongruous to try Sounds by the Taste , they being the only proper Objects of the Ear. There is no Object for the Soul , but God ; a● appears by its Rest when fix'd on him , and Uneasiness every where else . And thus I , by the Importunity of my Body , and the Defectibility of just Perception , expecting Happiness where it was not to be had , grew impatient under the Disappointment , even to Strangling , to be rid of the Burden . 2. Spirit . — Alas , unfortunate Brother ! We can do no more than pity thee , and own our Obligations for these Discoveries . — Farewell . DIALOGUE VIII . Between Two Spirits , the Order of Vegitable Souls , and Cupid . 1. Sp. — WEll , What News , Brother ? 2. Sp. — The strangest Adventure you ever heard of . Cupid having Commission to distract some body in the other World , as he fled down he miss'd his Way , and rambl'd into our Regions ; where the Order of Vegitables are pillaging the little Wag of his Bow and Quiver , and pretend to cure him of his Blindness . 1. Sp. — Let 's away to see the Humour on 't : I believe the arch Knave will put a Trick upon 'em all , and come off with flying Colours . Cupid . — Nay , but , Gentlemen Spirits , pray be civil . — What 's the meaning of this ? Vegit. — The meaning on 't is , that since you have found the way into our Quarters , we have a Mind to hinder your Pranks here ; we have no need to be fool'd and plagu'd , as the Inhabitants are both in Heaven and Earth ( if we may believe the Poets . ) Cupid . — By me ? Vegit. — Yes , by you . And what can we expect from one that bewitches his own Mother with Adenis , Anchises ? &c. You know nothing ( I 'll warrant you ) of Endymion , Hyacinthus , the Adulter●us Net , and a Thousand more such things : Do you ? Nor can Iupiter himself escape you , but down goes his Target and Thunderbolts , and away to Taw and Push-Pin with Ganynede : Sometimes he 's Metaphoriz'd into Gold , now a Swan , then a Bull ▪ anon a Shepherd , and so on , according as your Whimseys dictate , whilst the Government of the World lies at Sixes and Sevens , and he that has the longest Nails and Teeth is the best Entity . And when your Caprices and Magots are surfeited with Aetherial Amours , away ye troop to the Earth , where you ●ye a Prince to a Stage-player , and a Princess to a ●oot-boy , or else plague Equality by Desparation of Enjoyment ; laughing at the poor Wretches , to see 'em covetous of their Misfortunes . Wherefore we conclude it necessary for our own Peace , and out of pity to our Neighbouring Worlds , to dis-arm you of your Power , and cure that Blindness which makes you shoot thus at all Adventures . Cupid . 'T is a strange thing ( Gentlemen Souls ) why I , having a Bow and Quiver , ( as if no Body else us'd neither , ) must upon necessity be the God of Love , and sentenc'd so to be by those who confess they never saw me before . A great Rashness , certainly , for the Wisdom of your Order , to be guilty of ! But , to put you out of all doubt , assure your selves , I am a Spirit , as ye are ; only with this disference , I have suffer'd a Dissolution from a Body , and ye are yet unbodied . Time was , I actuated that famous Scythian , Pomaxathres , that slew the great Roman , Marcus Crassus ; and was accounted the best Archer that Scythia ever boasted of . Now , hearing that one Sagittarius , a Resident of these Regions , was fam'd in that Art , I came on purpose to create a Correspondence , and try the Skill of the Heavenly Archer . Vegit. — Well , is this be so , and you are that Pomaxathres , we beg your Pardon for our Errour , and think our selves happy in the Mistake . — Sagit●ari●s sur passes in this Art , never making his Butts less than ten Degrees distant . — Do ye see that Milky Way there , so much talk'd on by the Poets ? His Shafts have scour'd that Road by their frequent Motion , and have kept that part of the Sky clear from dark Matter , and Excrements of Stars ; which is the reason of its Albitude : But the Lower World , like Fools , not knowing so much , do fancy it to be the Way for the Souls of the Blessed to mount to Paradice . — Come , let 's be gone ; we 'll quickly introduce ye into Sagitarius's Acquaintance . Cupid . — I long to meet the Artist , that we might give you some Divertisement by our Skill . — But , pray , which is the Way to the Lower World ? Vegit. — You must leave Venus on the Left , and so to 19 Degrees , 30 Minutes of Capricorn ; afterwards the Coast is clear , and divided into Right Lines to all parts of the Globe . Cup. — Farewell , Gentlemen ; I 'm in haste now , I 'll call again some other time . Vegit. — And is the Impostor gone ? Certainly he was Cupid . Why were we so bewitch'd as to believe him ? Cou'd we think the God of Love cou'd speak Truth , when all his Subjects are given to Lying . DIALOGUE IX . Between an Astrologer and a Mountebank . Mount. — WHich way with your Circumferences , Compasses , Figures : &c. Ha! What Project 's on foot now ? Astr. — To survey the Stars , and take a Note on the Influences written on their Foreheads . Mount. — Why so ? Astr. — I 'm sure I shall be an Astrologer , and 't is good to make Collections against I have need of 'em : I have a strong Fancy that I shall be the Prophet of Europe . If I 'd been imbody'd but Twenty or Thirty Years since , I had been the Second Lilly , or , at least , his Successor . — But if , after all , I shou'd forget what I now do in this Pre existent State , I shall be hardly put to it , about the Fate of Great People , the Change of Wind and Weather , Sweet-hearts , Losses , Travels , Life , Death , and every thing else , unless you 'll keep Correspondence with me . Mount. — Ay indeed , such a Correspondence wou'd make you famous ; but I 've just receiv'd a Commission to take Possession of an Embryo , fated for a Mountebank : So that I can serve you in nothing , but by giving you Information of the Death of those he designs to kill . Astr. — That will be something : But what shall I do for the rest ? Mount. — As the rest of your Neighbours do : Guess at what 's most probable . Astr. — Then I shall be mistaken sometimes . Mount. — 'T is your Interest you shou'd , or you 'd be Arraign'd for a Wizard . Astr. — 'T is hard such an exquisite Skill and Death shou'd be Rivals . But is there no way else to escape the Fagot , and be famous ? Mount. — Yes , as Licens'd Way , as we have to kill People . Astr. Pray , what 's that ? Mount. — Bring other Persons into a Confederacy with you , who design , near such a Time , to Plot , Fight , Marry , Sail , Masquerade , or any thing else that is to be done ; and then fall on Prophesying : But you must be very confident , and remember a great many Authors Names , ( no matter for their Works , ) the pretended Influences of the Stars , and Examples of the Wonders you have perform'd , and other Measures suitable to the blind Side of the Enquirer . And if you can but Rhime , like young Lilly o'er his Pills , your Custom grows as thick as Hops , and you may lye in Bed and gather ' em . Astr. — Now I 'm stock'd indeed , to 〈◊〉 three quarters o' th' Town . But won't my present Collections also be useful ? Mount. — Yes , if 't were possible to remember ; but the Clog of Humanity depresses the Vigour of our Faculties , and makes 〈◊〉 quite different Beings : So that what I 've 〈◊〉 you now , must be repeated in the other World , and that will be sufficient , with goo● Management . Astr. — I 'm satisfy'd . But what will yo● do to be as famous as he that came lately ( al● at one time , I think 't was ) from all the Cour● in Christendom , into this part of the Globe ju●● under us ? You know who I mean , the Sta●● tell 〈◊〉 ; I can't forbear trying my Faculty . Mount. — Right : I was a great Familiar with his Soul , before Adam and Eve went to Bed together . About 2593 Years since , he was for going into a young Crispin ; and I very hardly dissuaded him , by telling him , his Mistriss wou'd be skill'd in Palmestry , and read his Pass into another World through his own Styrrup-Leather . Astr. — A kind Disappointment . But what 's this to the Question I ask'd ? Mount. — Well , he 's a famous Mountebank now , and cures every thing that he fails not in ; and when he misses , he cannot lose his Reputation , for he lest that behind him in Italy , where it starv'd to death . Astr. — How came he to be so famous then ? Mount. — E'en as you must ; by Confederacy , thus , The Lyar that he makes use of , to roar about the Stage , and tie the unthinking Multitude together , having got a credulous Patient , takes the silly Thing by the Hand , to that Corner of the Stage where the Curtain hangs , and the list'ning Doctor behind it ; — and then he begins to examine what Grievance ? Where ? How long ? and such other like Questions as are for his purpose . Whereupon the Doctor draws off at a distance , and the Patient is introduc'd ; to whom he tells every thing , like an Oracle , without any Questions , receives his Fees , and sets a little longer time ( for such a desperate Cure ) than he designs to tarry . And so he deals with the whole Generation of Adam , to the latter end of the Chapter . — There are a Thousand other handy Ways of killing People , and getting their Moneys for 't , but 't is not for my Interest to make 'em publick , lest the World shou'd be convinc'd against I set up , and stone me , amongst the rest of my honest Fellow Travellers . DIALOGUE X. Between Two Spirits , about the Retrogradation of the Dragon's Head and Tail. 1. Sp. — DID you he●● of the Dragon 's Frolick ? 2. Sp. — Not I : I have been upon the Ramble these three Days , I am but just now arriv'd in this Region , and am going to tell my Landlord Aquarius , that I have no design to bilk my Lodging . But , pray , what'is this Frolick you talk of ? 1. Sp. — The Dragon's Tail taking it ill to come always behind , grew very importunate to lead the Head for one Day ; and the Head being tyr'd out with continual Sollicitations , agreed to be led : According the Tail set forward , and began his Journey ; but wanting Eyes . soon mistook his Course , and rambled to the Borders of his Regions , where he fell down , and light upon Aquarius's Water-pots ; which flew with such a Noise , that the lower World thought it a Clap of Thunder . Pisces being the next Sign , ( and peeping above Water , to learn what strange Motion that was ) cry'd out to his two Fishes to secure themselves , for the Leviathan was upon the Scamper for Prey . The Dragon ( which he thought to be the Leviathan ) being so bruis'd with the Fall , began to repent of his Retrograde Journey ; for his Head , by such a Motion , got the Vertigo , and dizzy Drunkenness , his Body was cut by the Pitchers , besides the Abuses the unfortunate Traveller light on from the Inhabitants of that Region ; who taking him for a Monster , began to surround him , maulling him with the Beam of Libra , and the Fragments of the Pitchers , without asking Questions , or taking the Legal Procedure against him for the supposed Invasion . 2 Sp. This Account is surprizing , especially being so near my Lodging . Methinks this wou'd be very proper for Application , if the Story was told in the lower world , where Reason is postpon'd to Sense , and the ill Consequences seldom taken Notice of , till the whole Man is shipwrack'd and lost ; — But what became of the Dragon ? 1 Sp. — Nature finding her work imperfect , without the re-assumption of the fallen Wretch into his place , and that the whole Generation of Astrologers wou'd be at a loss in their Observations , order'd the Dragon to be put into the one of Libra's Scales , and a Weight into the other , sufficient to mount him up into his own Region ; which was accordingly done ; where , being arrived , he set head foremost , and swore by all the Planets he wou'd never be rul'd by his Tail again . — The Tail being asham'd of its Miscarriage , hid it self betwixt the Legs , which is the Reason that the little Stars in 't disappear'd , when Archimedes thought to have found 'em at the end of his Telescope . DIALOGUE XI . Between a Spirit and his Friend , lately Imbodied in an Infant . Spir. — WHat have you forgot your old Companion ? or are you asleep as well as your Body ? Friend . — Who 's that ? Spi. — Your late Friend A ; — when we parted , you desir'd me to pay you a Visit in your new Lodgings ; and you knew I was always punctual at an Assignation , where Friendship was the Motive : I long to know what Entertainment you have light on , what Liberties you enjoy , or what Confinements you lie under , that I may take an Estimate thereby what I have to trust to when my Turn comes . Fr. — To give a Journal of my Entertainment , will be just the same Satisfaction that a Criminal has when he is no longer perplex'd betwixt Hope and Despair ; but is assur'd he shall be hang'd ; but you are not deny'd the Criminal's Comfort , to wit , Company : But not to detain you from Particulars , when I parted with you , I immediately shot into the Embryo I told you of , as swift as a Falling Star , and before I was aware , I was dispers'd through the whole Lump ; not a Finger or Toe but I was busie in 't , as the hasty Heir is amongst his Coffers and Leases when his Father 's a dying ; but as to my first Motion , I thought 't was just like a half-drown'd Fly , when the Sun begins to shine upon it , which first puts out a Leg , then a Wing , and so by degrees gathers Motion , till it presumes upon its own strength , and new Adventures ; so I , first a Knee , then an Elbow , then a Heel , and so on , till I grew so troublesom a Guest , that my Mother cry'd out for help , to be shut on me ; & so by a Writ of Ejection dispossess'd me of my warm Tenement , and turn'd me out into the wide world , naked , helpless , and full of Tears : But then began the Plague of Dependance , and the Date my Misfortunes ; for you will find when you come into a Body , that a Soul does sympathize , and receive an Impression of Pleasure or Pain , according to the resentment of the Senses , & vice versa , the Body participates in the Ease or Disturbance of the Soul. I am now but just six weeks old , and methinks 't is longer than the Six Thousand Years of my Pre-Existence ; for I 'm horribly bus'd Night and Day . 'T is said , The Ape is ●o very tender of her young ones , that she frequenty hugs them to death ; but my Nurse only mocks me with such a Kindness ; for when she has almost strangled me for want of Breath , she recovers me to strangle me again . And if I Itch or Smart , am swadled too straight or too loose , am hungry , or over-cramb'd . 't is all one ; for I 've no way to declare my grievance , but by sprawling , making a foul face , or exercising my treble Organs , and that does not avail me neither ; for I 'm only look'd upon to be peevish , and out of humour whether this Usage will kill me , or whether I shall weather it out to abide worse , I know not : But this I know , That if I was to begin my Pre-existent State again , I 'd take heed of such extravagant Rambles as cou'd be att●n'd by no less a Penance than such an Incorporation . Sp. — If you find such Penance for Pre-existent Extravagances , alas what will become of me , who am in ten times deeper than you ; the foot of my Account will be amazing , when your small Debt has such sever●● Exactions . Fr. — I don't know that , but pray withdraw ; here comes the Nurse to beslabber 〈◊〉 with Caudle ; if she finds the Body without me , and unactive , the House will be all in 〈◊〉 uproar , and my new Companion will be lai● out , and starv'd to death ; and I dread ● second Change , remembring the old Pro● verb , — Seldom comes a better . DIALOGUE XII , Between the whole Order of Rational Souls , and Two Intelligencers from the other World. Order . — WHat , more Complaints still ? Shall we be for ever plagu'd with Repetitions of the harsh Reception our Fraternity find below ? — Here , — Who are the Friends of the Parties incorporate ? Stand forth , and declare your Grievance . 1 Intell. — A great Intimate of mine , and a Member of our Order , is unfortunately ty'd to a Fidler , who runs eternal Divisions , to the great Curse of every Visitant's Ear ; never considering , that what delights him , may be a great Mortification to another . — One of his Acquaintance the other Day , being tir'd with a Whimsey , on Green Sleeves and Pudding-Pyes , ( an Air well known to the Musical Tribe in that Globe , ) began to be free with him , telling him what he thought of his Entertainment ; and in Conclusion , broke his Crowd and Fiddle-stick . Order . — Perhaps he might deserve it . But how cou'd the Soul ( your Friend ) suffer by that Accident ? 1. Intell. — I ask'd my Friend this very Question ; and he answer'd , — That tho' by a Habitude of Incorporation he began to love the Body , yet he was so much afraid of Violence , ( being a Party , ) that he try'd all the Windows of his Tenement , to make an Escape ; but coming to the Ear , he heard the welcome Sound of Impose less on your Friends , and so farewell . My Friend thinking the Storm was over , began to love the Ear for the welcome News he heard in 't , tho' indeed 't was the most frequent part of Residence that my Friend had in the whole Material Fabrick . — He had not tarry'd long there , but he was summon'd to tune another Fiddle ; but the Chamber-door was first lock'd , and no Fidler was at home for more Visitants : So away they went to work ; the Fidler with his Fingers , Wry Mouth , and other antick Gestures ; and my Friend , according to his Office of Perception , judg'd of Measure and Proportions . And having tun'd that also into the usual Concordance , a Mournful Ditty was to be compos'd , and set , to bewail the unhappy Abuse of his Wooden Apollo ; not considering that the bare Remembrance of a Disgrace is afflicting to any body , but one that carries his Soul in his Ears . Now , my Friend being ignorant what Distance lay between b flat and b sharp , or how much a Lesser Third differ'd from a Greater Sixth , was not so able as willing to assist his Comrade in the Composure : Who thereupon rag'd , swore , grew distracted , and out of Revenge , has cruelly confin'd my Friend to the cold Prison of his Fiddle , where he uses to visit him two or three times a Night ; allowing no better Converse , than the doleful Accents of Mad Tom o'Bedlam . Order . — This Account is Argument dismal enough to add to our Litany , From Fidlers , Libera nos , Domine . But who 's the second Complainant ? What has he to say ? 2. Intell. — A Race of — Order . — Of what ? 2. Intell. — Of — I dare not mention the ugly Name , for fear it brings a Distraction amongst us , and the very Malignity of the Sound infect us with the Fatality of its Heresies . — But if a general dark Character will satisfie , 't is unwillingly ready . Order . — Certainly it can't be much worse than the Accounts we have already . Let 's have the full , particular Relation . 2. Intell. — Well , since ye are so covetous of what ye will repent , take it . — A Society of Virtuosoes , in which a Friend of mine has lately commen●'d , and for which I 'm sure he 'll be damn'd , has bewitch'd the other World with fruitless Discourses , unprofitable Disputes , needless Digressions , of Posse , Esse , Quiddity , Predicament , and a Thousand such Sounds ; by which they have lost their own Reason , and despoil'd their Followers of theirs too . They will make every thing disputable , so much as the Pre-Existence of Souls : Nay , they 'll not believe the Existence of a Deity , if their Antagonist proves it not by a Syllogism , in Mood and Figure . Two and Three is not Five amongst them , without a Consequence from just Premises . A certain Heretick Pedant the other Day maintain'd a Vacuum , and proselyted a simple Country Gentleman by such seeming Reasons , as he wanted Sense to confute . — One of 'em , as I was inform'd , was this , — It wou'd be ridiculous to think , that when a Gnat pushes back a parcel of Air with its Wings , that parcel drives another before it , and that another ; and so the stirring of the Little Toe of a Flea shou'd raise a Bunch upon the Back of the Universe . The unthinking Plebeian having long wish'd Suicide no Murder , because his Mistresses Unkindness made him weary of his Life , straightway retir'd out of the Assembly , and thank'd his pitying Genius for providing a way to cure his Melancholy , viz. by the help of a Vacuum ; resolving to lay the Fault upon Nature in the Day of Judgment , that he was accidentally in a place , where he cou'd not live any longer , for want of Breath . Whereupon he immediately made and executed his Last Will and Testament , and took his Leave of all his Friends . — And , in order to find out a Vacuum , he caus'd all his Blunderbusses , Guns and Musquets to be laid over a Gate , ready to discharge ; and behind 'em , two of his Servants , well mounted , with a hanging Carpet between 'em , with so much Lead at the bottom as to keep it tight and perpendicular ; and thus , having wish'd Happiness to his fair Tormenter , he order'd the Pieces to be fir'd , and his Servants ( to whom he had bequeath'd his Horses for this last Office of Friendship ) to set Spurs to their Legacies , and follow the scowr'd Road , he himself bringing up the Rear , and charging about for the Vacuum . But after he had almost run himself out of breath in a vain Pursuit of it , he retir'd to the Assembly of Virtu●s●●s , which was not yet broke up , saluting his Teacher by the Name of Mad-man , and Beggar of Questions . But the Virtuoso , to maintain his Credit , asserted that the Gentleman might have found the Vacuum if he had follow'd close up to the Carpet . Whereupon , another of the Gentleman's Acquaintance , resenting his Friend's Disgrace , order'd the same Trial again , resolving to keep up close to the windy Engine , to prove the Assertion a Falsity ; but he , to keep Ground , ran himself out of breath , and fell down dead : Which Accident upheld the Credit of the Vacuum . Another wou'd prove , That a small Thread , which was equally twisted , and all of the same Matter , wou'd sustain a greater weight than a Cable Rope that was unequally twisted . To prove which , he offer'd this Reason , That being all of a strength , it had no place to break first . A little School-Boy that stood by , wish'd his Father had known that Secret before his Ship-wreck . It had been all one , ( reply'd another of his Form-fellows ; ) for ▪ the Thread wou'd have broke close by the Ship , by reason of the Additional Weight of the rest of the Thread . In like manner , if the Thread hang'd in a perpendicular Line , with a Weight at the End of it , it wou'd break at the Upper End , because the Lower End wou'd not bear so much Weight as the Upper End , by the Weight of the Thread . Nay , Suppose the Thread laid upon a Level , and extended beyond its strength ; having no place to break first , it must break in all places at once : For if Particulars cannot act beyond their Power , Generals cannot ; both coming under one Predicament . Three Quarters of the Auditory cou'd not understand the Boy , who therefore was whipp'd for his Sawciness and Interruption . So that that Orator also sate down with his Credit . A Third stood up , and , without pretending to prove any thing , drove all the Auditory out of the little Wit they had left , by asking , Whether there may not be an Infinity of Worlds , this Globe being not so big as those above ? Whether this World might not be made out of the Ruins of a preceding Old One ? Whether these Globes may not be the Excrements of the Sun ? Whether it might not be better for the next Generation to be taught to go upon All Four , for several good Reasons that might be given ? Whether the Representatives of Nature's Pudenda were not a more proper Badge of Honour to wear at a Cavalier's Girdle , than a Sword ; since this is a Mark of Death , and that of Life ? Whether this Tuft of Grass ( pulling one out of his Pocket ) may not be a Man within these Sixty Years ? Whether , if it were possible for one Man to imitate another in all his Members , Motions and Gestures , that Imitator should not , by Equality of Organs , be susceptive of the other's Thoughts and Inclination ? Whether an Eternity of Matter is disputable ? Whether the Souls of Men are Pre-existent , or Contemporary with the Body ? Whether it is not a great Absurdity to attribute to a Vacuity that Quality of Yielding to a Body , and that Space which are the Dependencies of an Extent , which can only agree to a Substance ? Whether — Order . — Hold : No more Whethering in Virtuocisin . Poor Earth ! Alas , What Entertainment can we expect in thee ? We shall be sweetly brought to Bed if Virtuocism finds encouragement , and propagates till there 's no other Trade for us to take up with . Hasten our Spindles , dear Parcae , whilst there are some Infidels , and Opposers of these Doctrines . DIALOGUE XIII . Between the Spirits of an Emperor and a Beggar . Beggar . — 'T IS enough for Humanity , that knows no better , to be Noisie Querulous , and arraign the Justice of Fate , and the wise dispensation of Providence , who fits not the particular Chain of Causes to the private humour of this or that Party ; but respects the universal Good at once : hence I am satisfied , the despicable Post assign'd me , is wisely dispos'd , and ought to be accepted with gratitude , since 't is inconsistent with the goodness of the Divine Being , to make a general Good incompatible with a particular one ; whence it is also plain , that I may be happy in my Station . But was I to chuse , and knew not what Fate had ordain'd me , I 'd be an Emperor at least ; How full of Charms is it to imitate the Divine Original of Beings , to see whole Kingdoms depend upon me , to be encompass'd with eternal Heads of Nakedness ; to have the power of exalting one , and debasing another ; of rewarding Vertue , and punishing Vice ; of disposing of Life and Death ; in short , to be an Earthly God. Now must I suffer Affronts and Abuses , without the power of Revenge , to stoop , and acknowledge my dependance to almost every Being . Alas , what 's the meaning of that Providential Riddle , That Man is the Lord of the world ; That Beast , Fish and Fowl are his , when there 's so many Rivals-that the Title is lost , and one part of Humanity can pretend so little to a propriety in Rule ; That the same Predicament serves for us , and those things we are said to be Lords of ? Man disposes of Man as he doe's of a Beast , even to exchanging , selling , and Slavery . Methinks it is unaccountable ; since all are out of the same Dust , stamp'd with the same Impression , equal in their Nothingness , both à parte ante , and à parte post . Nay their very Souls which animate these grosser Vehicles , are also equal , only acting differently , by a more or less aptitude of Organs , or inequality of Education . Emperor . — Tho' we Spirits fell not when the Angels did ; yet we have certainly the same defectibility of Judgment ; for two things ( especially Opposites ) cannot be both best . Call you a Beggar 's Condition despicable and slavish ? 'T is certainly the happiest Post in the Creation ; and were it possible for Fate to be guilty of a Caprice , and cast Lots once more about the Disposals of Emperors and Beggars , I 'd petition to renew my Chance ; possibly I might the second time alter my Condition , and come out a happy Beggar . Beggar . — Why so ? Emperor . — Becasue there appears to me a greater happiness in an unenvied Cottage , than in the Noisie Crowds of Flatterers . Little does the Plebeian know how heavy a Crown weighs ; how great the Trust is , and how hard to be managed . 'T is the Court that 's full of Treachery , Ambition , Pride , Bribes , and such a dreadful Catlaogue of Vices , that 't is impossible for the best of Men to arrive to a greater degree of Goodness there , than a Negation of Evil. The Watch must be kept so strictly , that there 's no time to act virtuously . But in the retir'd Solitudes of Poverty , one Third of our Temptations are lost , the uneasiness of the Sense , causes a search after the quiet of the Mind . We have nothing to resist in Solitude ▪ , but a few stragling Thoughts ; nor nothing to seek after , but to be happy . There we are free from publick Calamities : and private Enemies , unenvy'd in every thing but Happiness ; and 't is impossible to steal that from us , when we have nothing else to do but to keep it : Nay , if we shou'd communicate it , we lose nothing , but have more by giving . I cou'd reckon up Augustus , Dioclesian , Maximinian , Vatius , Emped●cles , &c. who laid by their Scepters for Spades ; and cou'd also mention how happy the Change was ; but the remembrance wou'd make my Crown too uneasie , which now I must bear as well as I can . Beggar . — 'T is in vain to wish on either side what can't be avoided . But , say Brother , won't the Case be strangely alter'd by our different Stations in the other World ? — Methinks I see you sometimes royally seated amongst the Representatives of your Kingdom , sometimes in private Council , turning over the Cabala , or darker Mysteries of State , but always look'd upon as more than mortal . Methinks I also see my self injur'd and over-pow'rd by the Mint of Damnation , and my Addresses to your Highness , by Friends or Petition , in agitation ; Methinks I see my cold reception , the Meanness of my Concerns lost amongst Matters of greater Moment , and my Importunity for a Dispatch , answer'd by the Insolences of a hundred subordinate Officers ; one denies me admittance , another turns me out , and every one looks upon me an impertinent , worthless Thing , because I left all my Nobility and Attendance behind me among the Stars . Emperor . — By this you may in some measure judge of the distracted Cares of a Crown ; how amongst these numerous Complaints , Petitions , &c. 't is impossible to hear and redress all , time won't permit , and Omnipresence is not confer'd to Earthly Scepters , to act every where , and every thing at once : Think●y ' it not afflicting to a Father to see many of his Children strugling under Unhappinesses , and whilst he relieves some , others perish ; and also that he has many more under the same Circumstances , that he knows not of . Beggar . — Enough ; let 's not think so much on the Evils of Humanity , as to lose the sense of that little Good of which it is capable ; Not to be happy in some things , because we can't in every thing , is an unkind Theft to our selves . Compare the Distractions of other Crowns to yours , whilst I examine whose Cottage is meaner than mine ; and this ( with other like Inferences , ) will divert the black Reflections we have made ; An earthly Philosopher could say , Nemo Miser nisi comparatus . Come , let 's not learn of the World below us , but give them Examples . We can't miss , if we retire to our Region ; for there being nothing but Equality , 't is impossible any one shou'd pretend to be more happy or miserable than another . DIALOGUE XIV . Between Two Spirits that made a Contract to keep a Correspondence , whoever came to be Embodied first . The Unbodied Spirit . — CErtainly he can understand now I have assum'd this Body of Air. — Holo Brother — I have been calling these two hours to no purpose Do you hear me now ? Bodyed Spirit . — Hear ye ! Yes ; who are ye ? And what 's your Business ? Unbody'd Sp. — What , Have you forgot me your old Comrade , and your Contract ? Has this Lump of Humanity spoil'd all your Faculties , or are you ungrateful , or over-proud of your new Lodging ? Body'd Sp. — I don't know what you mean by Forgetfulness , or Contract . Unbody'd Sp. — That 's very strange : I 'm certain , This is the Body you were to animate , and by consequence , ●ou must be the same Individual that agreed with me to keep a Correspondence , when you came into this Body . I had forgot my self , and have been all this time speaking to you in the Language of Spirits , not knowing it was too fine for the Perceptions of an Organiz'd Body . Body'd Sp. — By this you 'd make me believe a Pre-existent State of Souls before they come into the Body : But if there be such a State , I have wholly forgot it ; only I have some dark Ideas of things when they are mention'd that I never saw nor heard of before ; which probably may proceed from the Cognizance I took of 'em before I was imbody'd . Unbody'd Sp. — That 's no Argument at all ; since that Idea gives you n●ither the Species , nor the Form of the Thing spoken of , if neither be mention'd ; as for Instance , If I shou'd tell you in general Terms , That at the West-end of the Vatican at Rome , there 's a curious Picture ; you wou'd presently form an Idea of it in your Mind ; but perhaps it may be a Saint , instead of a Land-skip : but to pass over that , have you any Idea of the Language of Spirits ? Body'd Sp. — None but such as is Organical . Unbody'd Sp. — By this you may see your Errour again ; for Spirits speak one to another , as Man does , when he speaks to God in his Mind . Again , Man's Voice is limited ; I mean , when he speaks , he is not heard but at such a distance ; but when one Spirit speaks , all the Thousand Millions of Spirits , where-ever dispers'd throughout the Creation , have a di●stinct perception of such Speech , if directed to them all at once ; or if directed to any one Spirit , be he never so far off , he only hears ; and not one of all those that are betwixt him and the Speaker ; so that 't is as ordinary a thing for Spirits to converse one with another at the most protracted distances , as 't is face to face ; but this is only to your Capacity ; for there 's no such a thing as distance amongst Spirits ; for they are as near one another , when the whole Coelum Empyreum is betwixt 'em , as they are when both together , and yet they are not like God , every where at once , or omnipresent . Body'd Sp. — This is strange Doctrine to Mortals ; — pray' how do Spiris move ? whether locally by a Medium , or in an instant , or in Time , or how ? Unbody'd Sp. — None of all this — for what is impartible , is not moveable ; for , according to Humane Philosophy , ( which holds in this Case , ) any thing that is moving , whilst it is moving , is partly in termino a quo , and partly in termino ad quem ; which is inconsistent with Impartibility . Nor can a Spirit move so , as to pass through a Medium : As for Instance , To go from London to Rome , or Constantinople , without passing over the distance , or places betwixt 'em : Now every thing that passes , passes through a place equal to it self , ( as suppose through Air , Water , &c. the place that the Body is in , is equal to the Body which fills it . ) But the place equal to an Indivisible Spirit , ( speaking ad Humanum Captum ) is a Point ; and therefore if an Angel or Spirit , by his Motion , passes through a Medium , he must necessarily pass through or number many Points in termino ad quem ; which is impossible . To speak yet nearer the Common Apprehension of Mortals , a Man may in his Mind think of France , and then immediately of Syria , without thinking of Italy , which is the Medium , betwixt both : And this comes nearest the Motion of Spirits ; now whether this Motion is effected in Time , or in an Instant . ( As thus , When God Almighty commissionated an Angel to go and appear to Manoah , whether in coming from Heaven he might be a Day , an Hour , or a Minute ; or whether he was there in the same unsuccessive Moment wherein he receiv'd the Commission . ) To this we answer in respect of Men , who are ty'd up to the gross Rules of Time , Place , Matter , &c. There was a Flux of Time betwixt the Receipt of the Commission , and the Execution of it : But in respect of the Nature of Angels , the Receipt of their Commission , the Execution of it , and a Thousand Years after the Execution of it , were all included in one Unsuccessive Now : The Reason of it is this , If there were a Time for the Beginning of an Action , and another Time for the Ending of it , then there wou'd be Succession , and by consequence Partibility ; but that 's inconsistent ( as above ) with the Nature of an Indivisible Being , as an Angel or a Spirit are . Body'd Spirit . But supposing Motion , Time , Place , &c. to be attributed to Angels and Spirits , in respect to Mankind , as really they are : As it may be said , A Spirit is in such a Place now , and was not two Hours since . Supposing ( I say ) such a way of speaking , in reference to Mankind , how is it feasible for a Spirit , a Witch , &c. to be so , orto go through the Key-hole of a Door ? Unbody'd Spirit . Well , allowing such a Condescention , ad Humanum Captum , yet 't is a vulgar Errour . First , As to Witches : They never do it , 't is their Spirits , and they● ( I mean ●heir Bodies and Animal Life ) are all the while ●n an Examinated Trance , wherein the Devil ●oes make use of their Fancy , to inform them of what passes at a distance in those Aerial Bo●ies that resemble them , and in which their ●pirits really are : As Mankind want not ma●y Instances of such Truths . A Spirit 's pas●●ng through a Key-hole is absurdly ridiculous ; or since Matter is not determinative on Spi●●ts , 't is all one to them to pass through Gold , ●lass , or the most Continuous Solidities in Na●●re , as to pass through Air only . So that ●hen a Spirit assumes an Aerial Body , since 〈◊〉 it self is Matter , or a Body , and since ●ere can't be Penetration of Bodies , it follows , at a Spirit which is to go through Glass , one , &c. leaves the Aerial Body which it 〈◊〉 , and only passes through the Glass , Stone , &c. in its own Nature , and assumes a new● Body of Air on the other side ; and here also may be a Solution of those strange Riddles , ( for so they are to some Mortals , ) how a Witch receives the Wound in the same Part , in which the Aerial Representation of her receiv'd it . As for Instance ; A Fallen Angel prompts a Witch to afflict such a Person : She consents ; and being under this Angel's power , he makes use of natural Methods , so as to invert the ordinary Operation of her Animal Powers , ( as above , ) that she falls into a Trance , insensible of Burns , Cuts , &c. Now this wicked Angel having a permissive Possession of her Spirit , forms a Body of Air for it , organiz'd and fit for Perception , in which it assaults and afflicts th● Person design'd : But in all the Instances that Mankind can bring of such Aerial Representations that have been struck at , whether in Humane or Brutal Shape , the Persons that struck never felt that they hit any thing but Air ; which is a certain Evidence that 't was not the true Body of what it represented . Now , this wicked Angel being present with the Witch's Spirit , and taking notice where , and what the Wound wou'd have been , had it been a real Body , amongst other the Occurrences that he represents to the Witch's Fancy , he insinuates the Wound , and at the same time inflicts it himself upon the real Part of the Body which was representatively cut or wounded in the Phantasm ; the Witch all the time believing the whole to be a real Truth , and acted personally . Body'd Spirit . Possibly 't is so . But , Pray , is there a Number of Spirits , or different Species amongst ' em ? Unbody'd Spirit . Humanely speaking , there 's Thousands of Thousands ; but in the Language of Spirits there 's no such a gross Term as Number ; for Number is a discrete Quantity , caus'd by a Division of Continuity : But this is inconsistent with the Nature of Spirits . — And as to Difference of Species , to which we might add Equality , or Inequality , they are Terms adapted to Matter ; and therefore amongst Immaterial Beings , 't is the most egregious Nonsence that can be imagin'd . Body'd Spirit . What 's the difference betwixt a Spirit 's Perception , and ours ? Unbody'd Spirit . A great deal , Men think , by means of the Senses . Suppose the Eye : First , There must be an Union betwixt the Sight , and the thing seen ; for Vision is not in Act , except the thing seen is after a certain manner in the thing seeing ; and this not by an Assumption of the Substance , but of the Similitude of the thing seen , into the Eye . Now this Visive Power having assum'd a Similitude of the thing seen into the Eye , the Intellect abstracts Universals from it ; which Act is call'd the Perception , and according to this Perception we judge and act . But 't is not so with Spirits , they have no Perception from divisible or sensible Objects ; for what by our Senses we know of Material Objects , that they know from the Ef●luviums of the Deity . As for Instance , God is the Cause of every Substance , both as to its Matter and Form ; therefore God , according to his Essence , ( which is the Cause of all things ) is the Similitude of all things . Hence Angels and Spirits , when they look upon God , do ( as in a Glass ) see and know all Material and Immaterial Objects and Things whatever , when he pleases to communicate a Knowledge : And thus it is that Departed Souls have Knowledge of things happening in this Life . Body'd Spirit . What 's the difference betwixt a Spirit 's Thoughts and Language , since you say that their Language is like our Thoughts ? Vnbody'd Spirit . I have already told you , that as Men have their Perceptions by means of their Senses , so Spirits have theirs from the immediate Emanations and Ideas of all things which they see originally in God : This is the manner of their Perception , and the making known this Perception , by directing the Result of it to one another , as Men do their Minds to themselves , when they speak to themselves internally , without Lip or Voice . This , I say , is the Language of Spirits ; which is as different from their Perceptions as the Act of Receiving and Communicating is amongst Men. Body'd Spirit . Whether do Spirits and Angels love , 〈◊〉 , are angry or pleas'd , &c. as Men are . Unb●dy'd Spirit . Not at all , 't is inconsistent with their Nature , these being Acts adapted to the Powers of the Sensitive Soul : So that when Speech , Love , Hate , Fear , Courage , Temper●nce , &c. are attributed to Angels or Spirits , 't is an 〈◊〉 , or a Condescention adapted to Humane Dialect . To Love amongst Spirits , is to wish Good to one another : To rej●yce , is to rest the Will in some good Habit : Temperance is a Moderation of the Will , according to the Rule of the Divine Will : Fortitude is a firm and resolute Execution of the Divine Will : And so of all other Concupiscible Powers . Body'd Spirit . Whether can several Spirits be in one plac● at the same time . Unbody'd Spirit . I have already told you , that Spirits know no such a thing as Place ; 't is as incongruous a Term to their Nature , as Time is . So that , what you call Place , is the same thing to them as no place ; and if so , Spirits , according to that Notion you have of Place , may be Five Millions together in a Quart● Bottle , and yet never a one fe there ; but 't is impossible to make you understand the munner how , farther than by a dark Similitude . Suppose Five Millions of Persons shou'd all desire at the same time to be upon the Top of the m●nument , , ( erected in Remembrance of the 〈◊〉 of the Fire of London : ) Now th●se Five Millions to be there at the 〈…〉 ) , without justling one another for ●oom● ▪ but thus only by Virtual Application of themselves thither . — I must be gone , there 's a General Ass●gnation of our Order to meet at the Musick of the Spheres , and if my Place be found empty , my Name will be dash'd out of the Catalogue , upon a Supp●sition that ● am imbody'd . Body'd Spirit . Well , I acknowledge my Obligations for this Favour : Pray , let me converse with you as oft as you can . It won't be long but I shall put off this Clog , and change Circumstances with you ; and then I 'll be as kind in informing you of such things as you will also forget when you come into a Body . DIALOGUE XV. Betwixt Two Spirits , about the Musick of the Spheres . 1. Sp. — I 'M weary with that drumming sort of Noise ; there 's nothing but an Eternal Din of one Tune , o'er and o'er . There 's better Musick , ten to one , every Bartholomew-Fair . 2. Sp. — Pray , let me ask you one Question : Is there any Musick better than the Original of all Musick ? 1. Sp. — No. 2. Sp. — Very well : Then since these Musical Diastems , and these harmonious Motions , which proceed from the different Positions and Heighths of the Planets , and the Correspondent Symmetry of the Heavens , are the first Original of Musick , all other Harmony which the lower World pretends to , are but Imitations of this great Original . So that those little tickling Fancies of Ionick , Dorick , Phrygian , and other Measures , are but a different way of Trial to come the nearest ours ; and if Mortality cou'd find out the true Spherical Musick , they wou'd never seek farther , nor alter it for any other , because 't is impossible to desire or chuse an Imperfection , when Perfection stands by . But 't is no wonder the World below us think the Musick of the Spheres a Fable , when one of our own Order shou'd undervalue it at such a rate . But perhaps you are of the same Opinion as Mankind , and these are only Words of Course , because you have a mind to be upon the Ramble . 1. Sp. Truly , I am not very well satisfied , whether I hear any thing , or no. 2. Sp. Yes , you hear , but without Concern ; which makes me believe , that you belong not to ours , but to the Animal Order , and in that Order you are design'd to animate an Ass , which , amongst all Creatures , never heeds Musick . You , and all Mankind , must grant , that the Planets move , and that Sound necessarily proceeds from Motion , and that this Sound must either be sweet or harsh : Now , if a fix'd Observation of Numbers moderate the Motion , it effects a Symphonous Harmony , consonant to such a Motion ; but if it be not govern'd by Measures , there proceeds an unpleasant Noise . But in this admirable Structure of the Heavens , there is nothing but setled Rules and Proportions , curious Differences of Magnitude , Celerity , and Local Distances , which are constantly circumagitated through the Etherial Orbs ; as in the following Figure . 'T is this Systeme that all Musicians imitate ; and those that come the nearest it , have made their Calculations from Arithm●tical Proportions , in which this last Age has exceeded all former ones , having now laid down Rules to reduce all Audibles into Visibles , or Visibles into Audibles ; that is , can give Directions for Building a House , agreeable to the Measures of a Musical C●mpo●●re ; or can play the Proportions of any ●ouse now built , upon a Musical Instrument . If Mankind ●earches a little deeper in the Music●l 〈◊〉 , they will find out a Device to imi●●●● our 〈◊〉 Musick by a voluntary Self-Motion , or frame Instruments that shall play themselves . 1. Sp. Say you so ? Indeed , the Novelty of that wou'd cost me many a Ramble . 2. Sp. But why love Musick on Earth , more than here ? 1. Sp. Because I find by my Heaviness , I am grown so like a Body , that I shall soon have such a Relation ; and you know 't is natural for all Beings to be affected with something like themselves : However , I 'll be sure ( if I can remember ) to inform the Lower World of the Reasonableness of Spherical Musick ; and what Measures they ought to take , to come as near it as possible . In the mean time , Farewell . 2. Sp. — Hold : If you design to visit the Lower World , you may be serviceable to 'em , if you put 'em in mind of using less Physick , and more Musick , since it alters all the Passions of the Mind , and is the readiest way to correct Grief , Anger , Pity , Love , Fears , Desires , and all other Passions of the Mind : And if the Mind may be thus regulated , their Physicians need not to be told how great an Influence it has upon the Body . Another Remark you may add , ( if you are like to find Credit , ) that 't is only the Musick of the Spheres that keeps Angels and Spirits in a perpetual Health . DIALOGUE XVI . Between Two Spirits of a poor Doctor , his Friend , and a modern Philosopher , alias , Sharper . Debtor . BAnkrup●y ! Oh the dreadful Sound is sufficiently confoundative without the thing it self ; a Dun to my Breakfast every Morning , and to play at Hide all day long for fear of the Counter-Verm●n ; and all this too , ( if Fare knows what 's what , ) by the Prodigality of a hopeful Son , who , with Cocks , Houses , and half a dozen Misses , cou'd thrust a dozen such Estates as mine , into the narrow Compass of a few Bonds , Bills , Mortgages , &c. Oh these unwelcome Lights of Heaven , how fast they number out Use-Mony-Days ! Alas , what an unhappy Spirit am I ! How gladly wou'd I change Conditions with a Vegitable Soul , tho' it were to animate an humble Shrub ! Friend . — How Brother , animate Shrubs , and sleep in such a glorious Star as this , where you can have no dis●urbance at all ; pray lie a little farther , and take the other Nap , and you 'll be well . Debt . — I cannot sleep for the Serivener , he bites me so ; and if by chance I fall into a Slumber , I dream of the poor Man's Box , and the Quarter-day , or else that I see my Son on Horseback , riding into Quagmires . Friend , — Why do you rave of Son , Quarter-day , &c. and are not yet got into the other world ? Debt . — But I 'm a going ; and my Misfortunes will be such there , as I have just now told you . Friend . — Alas Poor wretch ; and don 't you know how to prevent all this ? Arise , and follow me ; there 's a Company of Wits that inhabit the Planet Mercury , will certainly put you into some way to avoid your Misfortunes ; nay , tho' they are such are inevitably fated to you . Debt . — Alas , my Son's Horses have eaten me into a Consumption , that I can scarce get up ; but however I 'll try , since you talk of Remedies ; Come , let 's be going . Friend . — Holo Mercurial Philosophers , open the Wicket there . Philoph . — Who 's that ? His Bawling has made my Brain miscarry of a hopeful Notion . — However , come in . Debt . — I 'm sorry for that ; I wish I cou'd miscarry of mine too ; — Bur where 's the Philosopher ? I can't see him . Philosopher . — Look up , Friend , D' ye expect a Wit to lie grov'ling upon Thresholds . Debt . — Bless me ! he 's hang'd up in a Basket yonder . — Pray Mr. Philosopher . why so high ? Philosoph . — I walk i' th' Air , and gaze upon the Sun , and if my Intellect were not thus suspended , I shou'd think as little Thoughts as you do . — But what 's the occasion of your Visit ? Debt . — I 'm going into the other World where I shall be torn ●n pieces with Debts and Usury ; which to avoid , I wou'd either pa● in current Money or Words . The first I shan't be able to raise ; and the last I 'm not Ma●●er of ; therefore I 'm come to ask your Coun●●l about it . Philosoph . — There 's no need of the first , if your 〈◊〉 were double , I 'll teach you presently how to come off . — Stay a little ; — Ay , that 's right , Oh happy Art ! This it is , not to 〈◊〉 Thoughts to a Threshold ; but l●ke a ●ird ●etter'd in a ●●●ing , to allow 'em Liberty to play and 〈◊〉 in the Air. — In the first place , you must 〈◊〉 the Moon , and keep it unde● Lock and K●y Thirty days before your Day of Payment comes . Debt . Why so ? Philosoph . — If you pay Use by the Months , and there be no Moon to measure out these Months , then no Use can be demanded . Debt . — I don't know how to effect such a Task ; — I think 't is far better to hang my self before the Day of Payment , and then my Creditors will never prosecute me . Philosoph . — No , no , Rou talk like one that was never hang'd up in a Basket ; — Don't you know the Law provides two days , one for Citation , or Demand of Payment , and the other for Payment ? Debt . — Well ; and what then ? Philos. — 'T is impossible they shou'd come both at a time ; so that one day is a warning to get ready , and run away the next . But this is not half ; you are to learn the all-convincing Speech beside . Debt . — Pray what 's that ? Philos. — You must learn to Banter where you find your Creditor a little soft : As for instance ; When they ask you for Money , fetch 'em out a Talisman , or any other thing , and ask 'em what it is ? — If they say , they can't tell ; reply , Do you ask Money , and are so very a Dunce ? If they ask you for the Interest , ask 'em what they mean , or what kind of Creature that is ? They 'll answer , 'T is an Encrease of Money by Months , Days , &c. Ask whether the Sea grows bigger by an encrease of all the Rivers that run into it ? If they say , No ; Ask 'em , With what a Conscience they can expect their Money shou'd increase ; and so you may treat 'em all to the End of the Chapter . Debt . — I don't know what to say to 't , for I believe these Shams won't take , especially since I have to deal with a Shole of Horse-Leeches , call'd Scriveners , Bankers ? 't will pass with Tailers , Ba●bers , and a few Drapers : but — I must be going , Farewel Mr. Basketteer . Philosopher — Pray as you go along , Remember the poor Prisoners . DIALOGUE XVII . Between Two Spirits on the Ramble , and a Flight of Witches , with their Guides . 1. Sp. HEY day ! What 's the meaning of this ? Yonder 's Materiality flying in the Air : What can be the Supporter ? 2. Sp. Necromancy , perhaps , or Sorcery , or Witchcraft . Come , Shall we put a Stop to 't ? I 'm sure none of the Creation has any Business there with Tubs , Caldrons , &c. 1. Sp. There 's a Colt , and a Calf too : Perhaps they are the People of the World in the Moon , and are going to some Fair. 2. Sp. What! Going to a Fair out of their Globes ? No. Come , let 's attack 'em ; at the worst it can but be the Devil , and we are as strong as he , and less innocent . 1. Sp. Right : — Let 's look big , and speak boldly . — Stand , there : What Commission have ye in these Quarters , you — Tub-man ? What! Have ye young ones with ye ? Ye sha'nt wag an Ace farther , till we know upon what E●rand ye are posting . 1. Fallen Sp. — Why , ye Etherial Stragglers : Are we bound to give you an Account ? 1. Sp. Ye must do 't , or disoblige your Hags , to defend your selves . 2. Fallen Sp. — Don't prejudice my Caldron , and I 'll tell ye whither I 'm marching with my Tribe . 1. Sp. — Say then . 2. Fallen Sp. — Into the French King's Cellar for two or three Hours , to treat my faithful Servants there , with every thing that 's grateful to their Senes . 1. Sp. — Very well . And you , Mr. Tubvolant , say which Way bound , — quickly , — or we 'll turn your Diddi-Birds out of their Nest ; do you lend 'em Wings , if you can , to bear up their Garbidge . 1. Fall. — Thus have I seen a laden Pinna●e brav'd by a meaner empty Vessel . — Well , — I also am upon the same Journey ; and if ye will come along with us , you 'll see such Entertainment as none of your Order ever saw before . 1. Sp. — No , — We must have no Society with Apostates . — Come , turn out of your Lodgings , we must have the Tub ; mount your Servants upon that Colt. Witches . We are a Dozen of us already , and therefore too many , unless we must ride upon the Main , and hang upon the Tail. 1. Sp. — Yes , yes ; any how , according as you can agree ; we give no Orders in that . — So , that 's very well . — Come , turn out of the Caldron , and bestride your Calf ; he looks as if he wanted to suck you . — Very well : — Now , Lady-Haggs , jog on softly , that ye don't jade your Coursers before your Journey 's End. 2. Fallen Sp. Remember this when you come to be Incorporate : Assure your selves , we shall be equal with you then . 1. Sp. — Come , don't prate , for fear ye stumble , and lose a Bunch . — We know your Power well enough , that 't is limited . No more : — Troop off , and shew your Shapes . 2. Sp. — This Plunder will be extreamly welcome to Aquarius : You heard of the Misfortune of his Water Pots being broken the other Day , by the Retrograde Dragon ; Ha! — won't these serve in their Room as well as may be ? 1. Sp. — If they had been both of a sort , it had been better ; this Tub will be subject to leak . But perhaps Aries can hammer the Caldron into Two with his Horns , and afterwards push it into the shape of the Pitchers : And if so , we 'll make a Bone fire of the Tub , and laugh at the World below , who will shoot it with their Telescopes , for a prodigious Comet . 2. Sp. — Right , again . — But methinks , the Pleasantness of this Enterprise seems to be abated , by the Concern of getting unperceiv'd into our Lodgings : Suppose we shou'd be met with by the Watch , 't will spoil the Humour on 't . 1. Sp. — Pish , never trouble your self about that● Leave the Management of it to me . DIALOGUE XVIII . Between Two Spirits that are to be Mayor and Mayoress of a certain Corporation : And when they come into their Bodies . 1. Sp. I Have just now been with the Secretary of Fate , to be resolv'd about some Corporal Questions , for I judg'd my Imbodying near at hand . But 't was not that that push'd on my Curiosity so much , as to know why I had such an unaccountable Inclination to your Company . 2. Sp. And are you resolv'd now ? 1. Sp. Yes : I 'm to be Lord Mayor of — in 1740. and you are to be my Lady Mayoress . 2. Sp. I the Mayoress ? Why sure ! Am not I as fit to be my Lord Mayor as you ? 1. Sp. I suppose you will always think so , or else you 'll break the Custom ; but Fate has design'd your Mould different from 〈◊〉 : You are to have a Body of a 〈◊〉 , thin , 〈◊〉 sort of Clay ; and , in short , you●ll be the weaker Vessel , and therefore design'd for other Uses than the Burden of a Sword and Mace. 2. Sp. What Uses , ( my Dear : ) Methinks I begin to be in Love , before I know what it is . 1. Sp. Did you take notice of those three Souls that fled by just now ? 2. Sp. Yes : Are they to be our Relations , when we come into the other World ? 1. Sp. No nearer than your Son and two Daughters . There were two other Souls that us'd to be much in their Company about Twenty Years since , which in a little time will be your Father and Mother : But I shall spoil the Business , by reckoning up Genealogies . I 'm told , you 'll be very severe to me . 2. Sp. In what ? 1. Sp. Unkind Prudence , and more cruel Custom will bind you to hard Laws , and teach you this Lesson ; Starve your self , to keep your Slave poor . 2. Sp. — That 's a hard Lesson , indeed : But perhaps 't is taught , to avoid harder . 1. Sp. — Right : For those that don't stand upon their Guard , are easily trepann'd , and wheedl'd into a Thousand Misfortunes ; especially , that great one of Rash Weddings . But to avoid all this , let you and I finish our Courtship here . 2. Sp. I 'm afraid Pre-existent Contracts will be forgot , or , at least , raise Jealousies amongst our Rival-School fellows . 1. Sp. Never fear that : Assume one Body of Air , and I 'll prepare another , and then we 'll talk it once o'er again . 2. Sp. But what Dress is A-la-mode ? 1. Sp. Ruffs and Commodes will be out of Fashion : But what need you take care of that ? Any Dress is every Dress , if there 's no other present to compare it by . — Ay , that will do . — O the Charms of the Petticoat ! — Methinks I 'm already got within the Influence of that Command , Increase and Multiply . 2. Sp. This is a near way of Wooing indeed . Where 's your Billet-Deuxes , your Vows and Dying ? — 1. Sp. Hold , no more of that Nonsensical Cant ; 't is all but an honest way of Fornication at a distance . 2. Sp. ●ye upon this Doctrinal Part of Wooing : The World below wou'd think this a strange Name for their Tendernesses 1. Sp. 'T is neither better nor worse ; if I love a woman 't is no more in other terms , than I wou'd sleep with her ; so that soueezing Hands , grasping Knees , kissing , hugging &c. are Infant-Offers on both sides at something else ; 't is the extremity of these Desires that sheds the Blood of Rivals , prompts to Suicide , and Tenants Bedlam ; — when perhaps the Party all the while believ'd it to be pure Love , innocent Gratitude , harmless Esteem , refin'd Friendship , &c. Not considering that true Friendship increase by the multitude of Rivals , and that no Man was ever angry with his Neighbour for loving his Wife's Soul ; when you come into the other world , you 'll find no Iilts nor Bullies in Bedlam for Love , no Affronts taken at the Encomiums of a Woman's Mind , no desperation for want of an Union of Souls , In short , all Languishments , Sighs , Vows . Protestations , and all the long Christ-Cross Row of Lovers is nothing else but the plain So , So , in another Dress . Friendship is another thing , and is too sacred to be mention'd at the same time as Love ; it has no dependance at all on the Body , farther than that has a relation to the Mind , but Friendship is a Subject too foreign for monopolizing Lovers , and may be discuss'd when we have nothing else to do ; therefore in short , what Stomach have you to an honest Prolification ? Am I yours now ; or must I tarry till a real Naturalization reads the same Lesson to you o'er again in another World ? 2 Sp. I 'll consider on 't ; and in the mean time , if I shou'd consent , I hope you 'll see me better rigg'd than the rest of my Neighbours . 1 Sp. Yes , yes , never fear that . 2 Sp. — Then I 'm yours ; — but I won't say , I love you , lest you shou'd tell me again what Love is . DIALOGUE XIX . Between the Parcae , ( viz. Clotho , Lachesis , and Atropos , ) and a Book-Seller . Parcae — UP Mr. Letter-monger , and prepare for your Body , we are drawing out the first Thred of your Temporality . Books●ller . — VVhat mine ? Pray lay that Distaffe by , and take another ; do dear Lady , a●d let not me be a Prisoner these hundred years , — I 'm afraid of Incorporation ; for even Divinity-Books , are a meer Drug ; but perhaps in a hundred years more , Times may be better : I never intreated before , deny me not now . Parcae . — We 'll grant your Request assoon as any Body 's else ; but the Dice are cast , and there 's no resisting Fate ; you must budge whether you will or no : Come , don't think to wheedle , and persuade us like Customers ; you aren't got behind the Counter yet . Bookseller . — I know it very well ; — and since there 's no Intreaty that can prevail I 've done . Now must I stand Centry seven years with my fingers in my mouth , and bare-headed , the better to receive the Impression of the cunning Mystery . — Methinks I have got it already ; — Now for a fine Fetch with that Author about Supernumeraries , or Printing a greater Number secretly , than I contracted for ; Can't I handsomly interlope with my Neighbour H — 's Copy , 't is a very good one , and the Author is at work again . Suppose to get the next Copy , I go and out-bid for this , now 't is too late , and tell the Author he was Wheedled and Chous'd out of his Labours . — I must squeeze that Book binder , 't will help towards the loss of my late Impression . — This Copy-Money runs away with a great deal of my Gains , Can't I turn Plagiary , and with a handsom sleight of Hand , put a new Title upon that old Book ; or were 't not best to turn Author my self , by pillaging other Mens Works — Right , that will do , I 'll part with no more Copy-Money these seven years . — This Collection which I have already made , would pass , with a good Title Page . — M — R — and I , can invent some specious one for it . 'T is not a Farthing matter whether 't is agreeable to the Subject within treated of : — But how shall I come off with those Scandalous Pamphlets , I shall print under the Name of Iohn a Nokes upon Tower-hill , Grub-street . the Strand , or any where else ? Shall I suffer for another's Pamphletteering , for telling News before it happens , and sometimes such as always has , is , and will be a Notorious Lye ? No I thank ye , so long as I know how to be in League with the Messenger of the Press , and some body else , I 'll run the hazard . — Now for a Body ! with all the satisfaction imaginable , for when I come into the other World , possibly I may attain to be as crafty as my Neighbours , and if so , I 'll venture one step further , to get above 'em : I have only one Request to make , ( Dear Mistress of Fate ) that you will send but a few Booksellers , and a great many Authors into the World , for these Threescore and Ten Years . DIALOGUE XX. Betwixt a Transmigrated Soul , and an Vnbodied Spirit . Transmig . Spirit . WELL , how fare our Friends , Brother ? I long to be a Member again of your Society , and to be freed from the strange Alliances I have contracted . Unbody'd Spirit . Why , what Relations have you now ? Tr. Sp. My present Relations are a forward Crop of Beans , but what Kindred I shall meet with the next Harvest , I know not : I came out of a Sprat the last Year , having finish'd my Circuition and Change through all the Watry Inhabitants . Unbody'd Sp. Pray , what sort of Fish gave you the most troublesome Entertainment ? Tr. Sp. The Porpus , by far , to be sure every Westerly Wind I was Drunk with tumbling o'er , and o'er , if it had not been for a pittying Collier , who by a lucky Shot made a hole just big enough to creep out of my Prison , I might have lain in Salt pickle these forty years longer ; but 't is all one , for I was turn'd out of one Prison , to be Chain'd in another ; for I can't expect to cl●nge the Laws of Fate , and have my Transmigrations finisht before another Thousand Years more are expired . Unb. Sp. Why so ? Tr. Sp. Because I must run through all things Terrestrial , Marine , and Volatile , before I have finisht my Task , and expiated the wickedness of my Pre-existent State , which expiation always lasts three thousand years ; 't is an unalterable Decree , that all Spirits are to be purify'd by such a Discipline , only here 's the difference ; that Spirits are to actuate mostly in those Creatures that are of the same Dispositions as they were ; as for Instance : The Justice of Fate assigns such as are Angry and Malicious into Serpents , the Ravenous into Wolves , the Fraudulent into Foxes , and so of the rest ; only here and there 's a good Spirit , whose actions being most rational , transmigrates out of one Man into another , finishing most of the three Thousand years in humane Bodies , and as for other Creatures , the Fates take care that they speedily die , that that part of the Transmigration may be quickly over , and reason good for if by chance they shou'd be unjustly confin'd beyond the three Thousand Years , there 's no amends to be made , but some preferment amongst the Officers of Fate , who are always exempt from the Duties of Humanity . Unb. Sp. Pray give an Instance of some Soul that has animated several Humane Bodies . Tr. Sp. I my self was first infus'd into 〈◊〉 , then pass'd into Euphorbus , then into 〈◊〉 , then 〈◊〉 Pyrrhus , then into Pythagoras ; then I left Humanity , and Transmigrated into an Elephant , and so on through every distinct Species in the Creation , and now at last I 'm got into a Bean. Unb. Sp. I can get into a Bean too , if I please : But here 's the Question ; Is this Bean , my proper Residence , and am I , by a Virtual Contact , confin'd more to it , than to any other Being , or Place whatever ? I am rather of Opinion , that all this noise about Transmigration is no more than thus . That such as are of an equal Temper , Judgment , Inclination , &c. may be said to be unanimous , or acted by the same Spirit , especially if they live in different Ages . I can't conceive it to be any thing else , but , like Care , Motion , Study , &c. of some dead Person appearing in some living one ; and thus you , if you acted Pythagoras , you were no more Euphorbus , Hermotinus , or Pyrrhus , than as you had an Inclination to the several Excellencies that appeared in those Persons , and thus a Transmigration into Fishes , Trees , Plants , &c. is nothing else but a study of their Nature . Tr. Sp. You might have added , That 't is a Doctrine that has not been received in the lower World these many Years ; and that 't is also believ'd , that 't was a politick Juggle to make the Age Virtuous , by suggesting , that if Persons liv'd ill Lives , they shou'd suffer such and such dreadful Transmigrations after Death ; but you 'll find to your Sorrow , when you come to put off your first Body , that all is matter of Fact , and no Politick Juggle . Unb. Sp. When it comes to 't , I 'll believe it , but not before , since Pythagoras , who is affirm'd to be the greatest Patron of this Doctrine , did also teach , That the Substantive Unity of one Number , is not the Unity of another , and if so , there 's no Transmigration of one Animal into the Life of another different Animal , but a continuance ( as long as there is a Being ) under the Law of its own Nature , and particular Species ; Species is not coincident with Species ; and this is also imply'd by one of Pythagoras's Symbols , viz. We must not wear the Image of God in a Seal-Ring ; that is , as God can't be resembled , or included in Corporeal matter , so a Humane Spirit ( which is the Image of God ) must not stoop so low as to actuate meaner Nature than the Rational . Tr. Sp. Pythagoras held a Correspondence with Spirits , and cou'd not be mistaken , what Ins●ances you have brought , are none of his , ●imon , Lenophanes , Cratinus , Aristophon , Her●ippus , and others , have ascrib'd many things to Pythagoras , which he never said nor wrote . — But you 'll be better satisfy'd when you come to make an Experiment your self . Unb. Sp. 'T is no matter whether they are his or no , they are truth , and truth never clashes with truth , but is always the same : But I suppose you are in a Dream , instead of , in a Bean , or I wou'd advise you to gape , for here 's a shower of Rain , which will help on with your Germination , and haste your Change into a Cabbage . DIALOGUE XXI . Amongst the whole Consistory of Spirits , Examining a Heretick Soul , about some new Doctrines held forth in Opposition to the Common receiv'd Opinions of the Aetherial Fraternity . Consistory . PRoduce the Prisoner , and his Pamphlet ; and let 's hear what he can say in proof of his new Doctrines ; if we admit of one Innovation here , no wonder the World below us is all in Flames and Divisions . Register of Fate . He is ready here , and his Pamphlet too — Will ye be pleas'd that I , or he read . Consist . No , let him begin , and make his Defence to every particular Article as he goes along . Prisoner . I accept the freedom of making my Defence to the Mysterious Truths that I have discovered , as a very great Favour , and shall without any Preface begin as follows . The First Cannon I ●ay down is , That the Sun and Moon are no Planets ( as is vulgarly believ'd ) but the two Eyes of the World , and that which you call Eclipses , is nothing else but the Worlds winking when 't is sleepy . Consist . How the World sleepy ? Prove that . Pr. You 'll allow the World to be Matter , and as soon as it was created , to be sent of an Errand , and ride Post until this very Minute , without an● intermission whatever : You will also grant ▪ that the whole is of the same nature as all its parts , and that motion wears away , and destroys what is material , unless it have some Reparations , 't is impossible always to run , move , act , &c. I speak of particular parts of Matter , and the same also holds good concerning the whole . I know the great Objection that you 'll make , and therefore will Obviate it , to save your labour , viz. 'T is impossible to pretend to particular Functions in Nature , and at the same time to be asleep . — To which , I Answer . — That the Soul of the World is never sleepy , no more than the Spirit in Humane Bodies ; but you can't deny it impossible for a Man in 's Sleep , to Walk , Saddle Horses , Mow , Plow , &c. of which , there are Instances enough ; just so the Soul of the World follows on its Task , tho' its material frame may be asleep ; for if it did not it would break its Commission , by leaving some part of the World in too long a Darkness ; but this is not a Position entertain'd only by me , take the Sentiments of the lower World upon it , some of which call the Eclipses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Labours of the Moon , some shot at it to keep it awake , some held up Torches , and sounded Instruments of Brass to ease it : Whence one of their Poets . Cum frustra resonant aera auxiliaria Lunae . Metam . Lib. 4. And another . Una laboranti peterit succurrere Lunae . Juven . Sat. 6. All which considered , perhaps may render the Doctrine as reasonable as 't is new . Consist . — Well , we shall weigh your Reasons by an●●y , what 's your next Thesis . Pr. Second Canon . That the Constellations in the Heavens , call'd the Dragon's-Head and Tail , are nothing else but pieces of a pickled Whale . To prove which , I have the Man in the Moon to be my Voucher , who is a person of so great Credit , and Reputation , that Noah made him the Boston of his Ark. His Relation is this , That one Morning , during the Flood , being very curious to take his leave of an old Neighbour or two that were got upon a Wind-Mill , to secure themselves from Drowning as long as they cou'd , the Moon being at Full , ( that is broad awake ) and according to her usual Method going to take a Draught of Sea Water , ( which by the way , is the reason why Tides swell , on purpose for a full Draught ) she suckt up a Whale , and the Boston of the Ark at once , with a bundle of Cable Ropes at his back , but being not us'd to such Victuals , she pickled the Fish , and presented it to the Astrologick Souls ( who have eat up all but the Head and Tail , ) but kept the Boston to be her Valet de Chamber . Consist . A very strange Relation , but we shall know whether true or no , when we have sent a Messenger for the Man in the Moon : In the mean time proceed . Pr. Third Cannon . That the Moon is drunk once a Mouth ; I don 't positively assert this , but am willing to recant if any of you can show me a better reason why her Face shou'd be so red , when she takes a dose of the great Salt Bowle , alias the Sea. Consist . We shall consider of that also — proceed . Pr. Fourth Cannon . That the occasion of the Universal Deluge , was the Tears of the Devil and his Angels , who wept for grief to be routed and cast out of Heaven : They had two Designs by their Tears , for when they found they could not get in again , they hang'd about the Concave and Battlements thereof , as Flies do upon the Cieling of Houses , weeping as well to case themselves as to be reveng'd of Mankind , so finding themselves to be very many , they wept a numerous Company of Clouds , which were all that time in falling down upon the Earth , as is betwixt Adam and Noah ; but I 'm not so conceited and positive , as to believe this the reason , if you can give me a better . — But however I must beg the liberty to be positive in my next Cannon , viz. Fifth Cannon . — That the cause of Winds flying backward and forward , is the breathing of the World , just as Mankind sucks breath in and out . To prove this ( for I know you expect no less than a Demonstration ) I need not say you must consider , ( for you do , ) That there can be no Effect without a Cause , no Motion without a Mover : The Opinions that pass in this , and the lower World too , have not been enough examin'd , viz. That the Sun , Moon , and Stars being Monstrous Bodies , and continually upon the hurry 't is suppos'd , that they moving , drive the Winds , along with 'em , and that the difference of their Motions , causes different Winds , or an Agitation of the Air , this , and that way ; which is impossible , because then we shou'd have no Westerly Winds , most of the Erratick Stars moving Westward , which hinder the Winds from coming that way ; besides , all Southern and Nothern Winds wou'd be unnatural , but we know that they are as common as Easterly Winds . Nor wou'd the Rarification of Water ( as the Philosophers in the lower World Dream ) be enough to supply such great Winds , and Hurricanes , as sometimes happen , for they only proceed immediately from the lungs of the World , when it has catch'd cold , or is dispos'd to Laugh or Whistle ▪ which makes the Air fly faster out . I might add here , instead of putting it into another Cannon . — That all Earthquakes proceed from the sighing of the World when 't is in a melancholy Humour , for it raising up its Body ( as Man does his Breast when he sighs ) and being brittle where it has the fewest Ribs ( I mean Mines , Quarries , &c. as vulgarly called ) the Buildings , and Cities standing in those places , tumble in into 's Bowels to secure themselves from a transport into the World of the Moon . — Well , Gentlemen , I hope 't is your Silence that gives Consent unto these Truths , and not an Amazement at their Novelty . In Confidence whereof , I proceed to my Sixth Cannon , viz. That Stars are the Bubbies of the World , at which all Astrologers suck , and that all that don't love Astrology were put out to Nurse , and wein'd with grosser Dyet . — But I beg your Pardon ( Gentlemen ! ) I turn'd over a wrong Leaf ; this is your own received Principle , therefore no need to prove it , I meant thus — That 't is as possible for an Ass to drink up the Moon , as to cure Wounds by Sympathy . Consist . Ay , indeed now you say something , that is , as much as to say 't is possible for an Ass to suck out one of the Eyes of the World ; for so you call'd it but just now ; but prav before you prove it , prove a possibility that it may be proved . Pr. Pray , Gentlemen , let me have fair play , I mean the liberty of a Philosopher — If I prove it , I also prove a possibility of proving it : Don't ? Consist . Yes . Pr. Very well . To proceed then . I am to tell you that my Correspondence from the other World is very good and creditable , and 't is often found there , that the Man travels in pains of Childbirth , when the VVoman her self is Deliver'd without pain : That if some sort of Leaves are rub'd ( whilst growing ) upon a Corn , VVart , &c. that Corn , or Wart shall die as the Leaf withers away : — Thus small ideal parts , or fancy'd Representatives of what is real , have the same Sympathetick Effect , that a true Cause wou'd have , when you come into the other World , read Sir Kenelm Digby's Works in this kind . Now those that can deny an Ass to have no Fancy , deny themselves any : But to be short , and give you an Instance that is matter of Fact. One of my Correspondents ( Ludov. vives ) gave me an account of a certain People that did imprison an Ass for drinking up the Moon ; the manner was thus : — The Ass being driven to the Water to drink , the Moon shin'd very bright , and reflected in the water just where the Ass drunk ; the Ass fancy'd strongly , pull'd hard to draw in the Moon , and it had the effect accordingly , tho' some were so silly as to believe the Moon being in danger , slipt out of sight behind a Cloud . Hereupon the Ass was brought to the Bar , to receive a Sentence according to his Deserts ; and as the Senate were gravely debating the matter , one starts up , a little wiser perhaps than the rest , and made the short following Speech . — Gentlemen , 'T is my private Opinion , ( and I hope not unreasonably ) that 't is no trifling business for our Town to loose its Moon ; and I know but of one way to recover it again , viz. by giving the Ass a strong Vomit , to weaken his Fancy , for 't is that that keeps the Moon a Prisoner in his Maw . — No , says another , I think it much better that the Ass be cut up , and the Moon taken out of him ; in short , they handled the Ass so severely , that he had forgot his Supper , and the Moon stole whole , and undigested again into its own place against the next Night , but ever after play'd at Bo-peep , when she saw the Ass come near the Water . — Gentleman , 't is all matter of Fact , and as great a truth as my next Position . Seventh Cannon . That those Devils that were furthest pursu'd by Michael and his Angels , viz. as far as the middle Region of the Air , are all Taylors , and cut out the Clouds into Shapes of Hogs , Trees , Ships , Dromedaries , &c. on purpose to be talk'd on and wondered at by the ignorant Country People of the World below . To prove which , you may be pleas'd to remember , the Prince of Wicked Angels fell by Pride in endeavouring to be like his Maker ; and when he was excluded , and chased out of Heaven , he cou'd not forget the Notion , but wou'd yet be imitating , and make the Representations of all Creatures in Clouds , and Condens'd Bodies of Air , I might ( if there was occasion , to strengthen this Argument ) add , that he has also his Oracles , Miracles , Sacrifices , Priests , in short above one half of the World his true and faithful Servents , and all this because the old Notion of Imitation was so deeply rooted in his mind . — Now it being prov'd , that the Prince of fallen Spirits , does act so and so ; it follows , that all the subordinate Mob have an Itch to imitate their Head , it being a great truth : Regis ad Exemplum totus Componitur Orbis . Subjects will be imitating their King , and Children their Parents , let 'em act good or bad . By Taylor , and cutting out Clouds , I mean only Metaphorically a shaping of Clouds , and I shall think none of you Hereticks , if you call 'em Carpenters , or Statuaries . Consist . — Well , and the next . Pr. That never any Spirit was sent into a Humane Body , to joyn with it as its proper half , or as a convenient residence , but as into a Prison for Debt , purely for Debt ; and not ( as is pretended ) for rambling , or other Extravagancies . To prove which , you need only to consult the Records of our Honourable Court of Equity , and you 'll find the Decrees generally run thus : That having upon the humble Suit of the Plantiff A , impartially weigh'd and consider'd the Defendant B's Charge , wherein is proved , that besides bilking his Lodging , he never paid for the cleansing his Wings , nor whitening his Wand ; be it therefore Enacted by the Prerogative of this Honourable Court of Spirits , That the said B , be forthwith transported into the other World , and be kept close Prisoner in a Humane Body for Seventy two Years ( or some other Number , proportioned to the nature of the Debt . ) — And this is farther prov'd by my Correspondents in the other World , who tell me , they often get into the Ear to listen if there be any subject of dissolution , and sometimes mount up into the Eye , and take a view of the Skies , their old Lodgings ; and when the Eye ( that is to say , the Wicket door , or rather the Grate of the Prison ) is clos'd up , 't is more terrible to 'em , then Garnishing , or double Irons to a Criminal ; and thus much for Incorpation Penalties . Eighth Cannon . 'T is as easie a thing for Ships to sail in the Clouds of the Air , as in the Sea , and 't is an Invention that will be found out when Mankind shall discover the way into the World of the Moon . This Cannon consists of two parts , viz. Hypothetick and Prophetick , to prove the Hypothesis . — Clouds are form'd in the Air either ordinarily , or extraordinarily ; ordinarily by the Exhalations of thin and moist Vapours , just as the steam of a boiling Caldron ascends , which meeting together , and justling in the air , by little and little are condens'd into thick Clouds , or airy Rivers , which by degrees empty themselves again into the Sea , as all other Rivers do upon the Earth . Extraordinarily , when several Winds meet together ( as 't is frequent in some Seas ) the equal strife causes a whirling violent ascention of fighting Particles , which form a Vacuum in the shape of a leaden Pipe , or Pump as high as the Clouds , but Nature abhorring a Vacuum , fills that vast Pipe with Water , by way of Suction or drawing up . So that presently there are formed Clouds of many Millions of Tuns of Water , which can easily enough bear up a Ship , for water looses not its nature in being less ▪ as is evident by a Ship swimming as well in Twenty Fathom deep , as Twenty thousand . Nor has it less power in the Air , than on the Earth ; for a Tub of Water upon the top of a House , will bear up a Hat , Stick , &c. as easily as the Well in the Ground , from whence that water was taken . But though we have prov'd , that Ships may sail in the Air , we shan't promise prosperous Voyages , which brings me to the Prophetick part of my Cannon , viz. That Mankind shall discover the way into the World of the Moon , when they find out the way of Sailing in the Air ; I could prove this also , but that it wou'd lessen the Credit of Prophesies , which admit of no demonstration , but matter of fact : Therefore I shall wave it , not desiring to be believed , till it be fulfill'd . Consist . That 's reasonable enough , — What else have you to offer ? Pr. Ninth Cannon . That Saturn is neither Base nor Ten●r , but Counter-Tenor in the Musick of the Spheres . I have my own reasons for this Negative , and I expect the same liberty that the Philosophers have in the World below , that is , Not to prove Negatives . Let all the Musical Souls amongst ye , prove the affirmative , and I 'll not only yield the Cause , but give 'em both my Ears for a demonstration so soon as I have ' em . But to proceed , if I may speak without offence , or particular Reflections on this Honourable Consistory , who are now my Judges , I have a great many more Negatives to offer in opposition to as many received Opinions amongst you , which ye have taken upon Trust , without examining the reasonableness of 'em ; in which ( provided I may be freed from my Confinement , and the Calumny of it , ) I shall oblige all our Fraternity with my farther Discoveries . Consist . — We 'll do you justice , and upon performance of your promise , you shall have your Liberty . DIALOGUE XXII . Between the whole Consistory of Spirits , being a discovery of Vulgar Errors , received in that Society , by the late suppos'd Heretick Spirit yet a Prisoner . Prisoner — THE Goodness of my Cause is to me instead of Questions ; therefore I shall immediately begin to discover the vulgar Errors of our Society . — The Condition of my Releasment , Secretary of Fate . — Hold a little ; here 's the Man in the Moon come now ; let 's hear what he can say about the Pickl'd Leviathan ; if upon Oath he confirms not your Testimony already deliver'd , how shall we believe what you shall offer hereafter . — Swear him there , and Administer the Interrogatories already drawn up to that end . Notary Publick . 'T is done — Imprimis , do you know the Prisoner at the Bar ? Have you ever held Correspondence with him ? And if so , how long ? Man in the Moon . Yes , I do know the Prisoner at the Bar , and have held a particular Correspondence with him , ever since 35 Years before the Flood . Not. Pub. Item , Was you the Boston of Noah 's Ark ? Did the Moon suck a Whale and you up with a bundle of Cables at your Back , at full Tide in the Universal Deluge , declare the truth , and nothing but the truth . — You are upon your Oath . Man in the Moon . The affirmative of every particular of this second Interrogatory is truth . Not. Pub. Item — Are you now Valet de Chamber to the Moon ? Man in the Moon . — I am . Consist . He 's very positive , pray examine about his Humanity , Sustenance , &c. this looks very suspicious . Not. Pub. — Item , Were you a Man , or a Spirit , when you were Boston of the Ark ? If the first , How come you to live so long without putting ●ff the Body ? If the last , was there any more Spirits with you there at the same time . Remember you are upon your Oath , and therefore speak the whole truth , and nothing but truth . Man in the Moon . — I was then , and yet am of Humane Race , and possibly shall continue lively and well , till the day of Judgment , by reason of the agreeableness of that Aethar to my Stomach , I am never Sick , Hungry , Thirsty , nor Weary ; for there 's no crude Vapours , or gross matter to turn into Diseases . Nor is it at all strange , since the lower World tells you of one Epimendies ( Viridiar . Lib. 4. prob . 24. ) that slept Seventy Five Years without Meat and Drink , and of a whole Nation in India , that lives upon pleasing Odors , ( Nat. Hist. lib. 7. c. 3. ) and of Democritus that was fed divers days with the smell of hot Bread ( Diog. Laert. lib. 1. cap. 9. ) why shou'd it seem strange to you , that pure Aether shou'd afford such a Nourishment , when your common , gross , vaporous Air nourishes Vegitables ? Onions , and the Sempervive , shoot forth and germinate , when hang'd in the open Air. What think ye of the Birds of Paradise , that have nothing else to feed upon but Air ? Go and ask Rondoletius how it was possible for his Priest to live forty years upon nothing but Air ? Or what he meant , when he said he was an Eye-witness of one that had lived Ten years without other Nourishment . From all which 't is no wonder that the pure Aether shou'd have such Effects upon me , as you now see ; though if there were occasion for it , there 's all sorts of Diet : but they are given only as Physick to new Comers into our World in the Moon , as preparatory to a prepetual Abstinence . — Gentlemen , I hope what I have said is satisfactory ; and so I desire the liberty to withdraw : The Moon is awake , and ready to get up by this time , and if I miss my Attendance , I may be turn'd out of my Office. Consistory . — Very well ; discharge the Witness , and see him safe home in the Moon again . — In the mean time , — do you , Mr. Philosopher , proceed in your Discoveries ; you shall have a very favourable Construction of what you offer . Prisoner . — I acknowledge my Obligations , ( most judicious Patrons ) and shall impart what I have found out , with as much Humility and Modesty as Truth can stoop to . — First then , I shall presume to call this receiv'd Opinion a Vulgar Error . That Taurus has any Horns , or that he feeds of the Schems and Draughts of Astrologers in the lower World. Astrol. Sp. — How 's that ? Blasphemy I protest : What will you make a sucking Calf of one of the great Supporters of the Stars ! Prisoner . — Pray , Mr. Astrologer , Not so fast , lest you shou'd tire ; and then your Bull ( I assure you ) cannot carry you , tho' ye offer every day a Bundle of Schemes to him . Suppose there 's no such a Being in all the Heavens as Taurus , but only a Nominal Division of the Heavens , what will become of Horns and Fodder then ? Astrol , Sp. — He raves certainly . — Prove what you say . Prisoner . Nay hold there ; what bid a Philosopher prove Negatives ! Do you prove the Affirmative if you can ; if not , tell this honourable Court why you believe it . Astrol. Sp. — Let me consider a little . — Prisoner . — Come never vex your self to find out what is not ; when the Sun goes through that Part or Division of the Heavens , ( or if you will , when that part of the Heavens moves by the Sun , ) it is said to be in Taurus , because it happens at the time of the Year when the Countrey-man tills , manures , and plows his Lands by the help of Oxen or Bulls ; likewise when the Sun is in Gemini , 't is said to be so , because of the Pairing and Copulation of most Creatures at time ; and so of the rest of the Signs ; which are only Appellations , and no real Beings . I cou'd tell you , that there 's some in the World below us , that know as much ; but this wou'd be too like one of their Proverbs , viz. If you wou'd know what News at Court , you must enquire in the Countrey : And this puts me in mind of another false Opinion among us , viz. That the Devil is a Male Spirit . This is taken upon Trust too , without examination of his Testicles : if there be ever a Midwife-Spirit among you , that knew him out at Nurse , or that had any private Familiarity , or learn'd it by his own Confession before he fell , stand forth . Midwife-Sp . — I knew him out at Nurse , but was never very curious in that particular ; but he told me himself that he was a Male-Spirit . Prisoner . He tole ye ! If you have no better Evidence than that , it proves nothing . 'T is well known The first Word he spoke was a Lye ; and 't was for lying that Michael chas'd him out of Heaven . — I 'm perswaded he 's an Hermophradite , my reasons are these ; 'T was a brave and Masculine sort of Impiety when he pretended himself to be a God , and gave Oracles , and Prophesi'd ; but 't was a Feminine sort of wickedness , to be afraid of the Pentangle of Solomon , the Liver of Tobias his Fish , the sound of Tetragrammaton , the Vertue of Hipericon , the Root of Baaras : Cou'd any thing but a Foeminine Devil , be Commanded by Charms , Spells , Conjurations , Lerters , Notes , and Dashes . In short , can the Devil be any thing else but a Rigil , that is , either Man or Woman , to gratifie the VVitches , and VVizards of the world below , Can he be any thing else but an Hermophrodite , whose Language looks both ways at once , and is either true or false . Aio te Aeacidem Romanos vincere posse . No , no , the Case is plain ; and I hope this Honourable Convention will order it to be registred accordingly . And so I shall proceed to take notice of another Vulgar Error amongst us , viz. That the Soul of the World is not subject to the Passions of Humane Spirits , or that it is not sometimes Merry , Sad , &c. I suppose , if I prove the contrary you 'll look so wishfully upon one another , that you 'll have an immediate Confirmation of it by the World 's Laughing at you : 'T is a certain truth , and if you will but peep out of the Wickets of your Stars , and view the Face of the Elements , you will just now see it look with a pair of Blubber'd Eyes , the reason of it is this ; Taking a view of the Creation , it casually fixt one of its Eyes upon the Gallick Territories , and seeing so much Tyranny , Pride , Extortion , Blasphemies , &c. it cou'd not refrain from Weeping , the Inhabitants of the World below us , call it Raining , not believing that the frequent showers of Tears that fall amongst 'em , are a bewailing their Irregularities ; and thus , when it sees some good and vertuous Actions , it looks with a pleasant Air , and smiles upon 'em , and that they call Sun-shine . The other Night , the World had got the Highcough , which is very often mistaken for Thunder . — We are in almost a hundred Mistakes about the Worlds Common Actions ; when it Spits , 't is erroneously suppos'd to be a Shooting of Stars ; when it turns its Head on one side , either in a fit of Laughter , or by being asham'd at some unhandsome Actions it sees , presently 't is concluded , there 's an Eclipse of the Sun ; and in this Opinion , the World below us are deeply rooted : Now since I am not stingy , or partial in Communicating my Observations , I wou'd have some of you Astrologick Souls ( when you come to have Bodies ) to undeceive your Neighbours about that which they call an Eclipse of the Sun , for 't is laid down as a Maxime amongst 'em , That the Sun being a greater Body than the Moon , can never be totally Eclipsed ; which Error does so much affront the Harmonious Order , and make of the Universe , that the World , as unable to put up such Indignities , has been in the Humour sometimes to close both her Eyes at once , and leave Mankind muffled up in a perpetual Night ; for you must believe , that if the Face of the World be proportioned to its Body , it must be pretty broad , at least some 100000 Miles . — So that the Eyes must stand a great distance one from another ; nay , the Inhabitants of the lower World grant as much in effect when they say the Sun is in an Orb vastly higher than the Moon ; now taking their Opinion for granted , the Sun may be totally Eclipsed according to their own Principles — as in the Figure annext ; for when the Face of the world stands side-way to the Earth , so that the Moon is betwixt the Earth and the Sun , 't is plain , the Moon does not only Eclipse the whole Body of the Sun , but as far about as the Circle B , the Body of the Sun , although bigger than the Moon , extending no farther than A. Another Vulgar Error , wich I have met with , is this . That there are no more Worlds habitable by Men , than the Earth , Moon , Sun , and the rest of the Planets , with a few fix'd Stars . Now this I know , by my own Experience , to be a falshood , for coming home late one Night by the Seven Stars , I peep'd into the least amongst 'em ( which you know is seldom visible to the lower world ) and I saw Thousands of Little Men and Women going to a Fair , but they were no bigger than Rats ; I cou'd not forbear Philosophizing upon it , and at last I satisfy'd my self with this Conclusion , that all Stars were Worlds , and the People in 'em were proportion'd according to the bigness of 'em , and I was confirm'd in my Opinion when I consider'd that the Inhabitants of the Earth were about two Yards high , that those in the Moon were as high as the largest Steeples , and that the People in the Sun wou'd make nothing of stepping Seven Miles at a step in their common walking , had that an ordinary sucking Flea had a Trunk as big as an Elephant ; now Gentlemen , that you may be satisfied as well as I , that the least Star is an Habitable World , 't is but taking a little more notice of 'em in your Rambles . — Another Vulgar Error amongst us is , That there are some new Stars since the Creation , or at least old ones mended , as that in Cassopeia , that in Sagitarius , and many others . For First , ( as introductive to what follows ) I shall prove that Stars don't borrow their Light from the Sun , but have their own innate light , as Fish Scales , Rotten Wood , &c. notwithstanding all the plausible pretences of Earthly Philosophers ; because , if they borrow'd their Light from the Sun , or by Reflection , they would not always have the same appearance , since the World moves its face sometimes so , that both its Eyes are hinder'd from looking upon such and such Stars , and sometimes by reason of the Interposition of one anhther ; but such and such Stars have always the same Lustre , provided the Clouds don't interpose or hinder the light from making a right Judgment . — Secondly , They are not matter solid and compact as the Earth is , for 't is evident to every bodies experience ▪ that motion wou'd in time wear 'em away , but they are only Globulous formations out of the first light , which finisht the Circumrotation of Heaven and Earth , e're the Sun , Moon , or themselves were created ; and if so , Light is not subject to attrition or wearing away , no more than Darkness , which in some sense is a quality rather than a body : Hence no Stars grow old , or wear away , and if so , no need either of mending 'em , or making new ones , for a convenient perfect number was at first created ; besides , if they should be mended , what would have become of their Inhabitants the same time ? or where must they have dwelt till their World had been new Rigg'd ? Those Stars talk'd on , in Cassopeia , Sagitarius , &c. were nothing else but Meteors or Evaporations from the bodies of other Planets , caus'd by the Sun ; and as the matter whereby they were ●ed ceased , they disappear'd ; and the truth of all this is well known by many of our Society , who were at the same time upon the Ramble in those Quarters . — The next vulgar Error I observe is this , That in a few Ages the People in the World below us will teach the Rucks in Madacassar to fly with 'em into the World in the Moon , and steal some of those Inhabitants to show 'em at Bartholomew Fair. By what wild Notion this Opinion came to be propogated I know not , but the Authors of it do also tell us , that a Ruck is a Bird with wings twelve foot long , and that they make no more of sooping up a Horse and his Rider ▪ than a Kite does of a Mouse , so that they can easily carry a Man any whither between their Pinions , or in their Talons . But tho' I grant this to be truth , yet the Voyage is too long to undertake ; for according to my last Calculation , the distance between the Earth and the Moon is one hundred seventy nine Thousand , seven hundred and twelve Miles ; so that supposing it possible for a man and his winged Courser to fly half a year together , it would be 980 miles a day , ( too violent a motion for breathing ) before he cou'd get to the Moon , which wou'd be a very hard Task without Meat , Drink , or Sleep . And lastly , ( for I 'll mention but one more at present ) 't is an Erronious Opinion , That a Spirit can't carry away the whole Universe at once , if he might be permitted to do it . If a Spirit can heave a Chair , a Stool , a Man , &c. he can also remove the World. The reason is , matter is not determinative upon Spirits , first , not as to place , for if a Spirit cannot be circumscrib'd , it follows that all Places are the same to him , and that if a Spirit moves a Chair from its first Station , he can also move it ten thousand Miles further , all the labour being only willing such a motion . Nor is it the Quality of matter that can hinder this motion , all matter being the same to him ; we have daily instances of Spirits passing thro' Glass , and the most continuous matter as easily as through Air , which is a more extended Body . Nor is it Quantity that can hinder this motion , for 't is granted that a Spirit can as easily move a man as a flea , and if so , he can as easily run away with a Star as a man , but this he is not permitted to do , since such a motion would spoil the harmonious and regular position of the Heavens : but to prove it possible to remove Sun , Moon , Stars , Earth , Sea , nay , and the whole Coelum Empyreum at once ; I shall offer , — That a Spirit moves not matter by application of matter to the thing moving , ( as when a man moves his Hatt off his Head , he moves it with his hand , which is another body ) but by a vertual Contact or Application of the Will , just as a man moves his own Body , which is only by willing a motion to it ; just so when a man moves his hand , he moves it not by help of the other hand , but by the immediate act of his will. Now the Spirit in a man is limited by Incorporation , and can move nothing but only its members , or what it applys its members to ; which also being matter are confin'd to Proportions in respect of that other matter which they are apply'd to , yet an unbodied Spirit being confin'd to no particular Matter can will a motion to any matter , which is effective upon matter , as greater Powers command lesser . Nay , I might yet further offer that a spirit might more all the Universe at once ( I mean the Coelum Empyreum , and all the Globes within it ) without displacing the particular parts ; as the Wheels , Weights , &c. of a Clock , when the whole Clock is mov'd away at once ; for a Clock will follow its regular motions in Italy as well as in England , so that ( Gentlemen Spirits , ) if you have a mind to examine matter of fact , there 's no more to do than to make a tryal , only I have this to tell you , that you cannot tell whether you move the whole or no , because you carry all matter and place with you , so that there will be left no place behind to measure from , and if so , no distance , and consequently no motion to be judg'd of ; nor can we who are within the Globe perceive it , since we shall be always at the same distances , just as a fly wou'd be in a house if the house were removed . This is all I have to offer at present , by which I hope I may have not only performed the Conditions of my Liberty , but deserve a Philosophers body in the other World. Consistory , Very well , be it Enacted forthwith , that he supply the first vacancy in the A●henian Society . DIALOGUE XXIII . Between the Spirit of one that is to be a Member of the ATHENIAN SOCIETY , a Correspondent , and of some that are to be Querists . Athenian Member . — HOW a Member of the Athenian Society ! a privy Counsellor of the Stars ? a Resolver of all Questions ! very well , — Have at ye Phisicks and Metaphisicks , Methinks I long to begin the search , Nature lays open her hidden stores , the vegitable world courts my Inspection , the Spirits of animate Beings crowd to be treated on , and the Caelestal bodies stoop to my Embraces , as Luna did to her Endymion . Though other Spirits tremble at the thoughts of Incorporation , 't is a great part of my happiness to think on 't , and I 'am uneasie in nothing but delays of ●●●mencement Pray . Gentlemen Spirits , if ye have any kind resentment of my expectations , begin and ask me some Questions , that I may try my faculty . A Querist . — Very well , — I shall be one of your humble Querists in the other World , and to save us both some labour , pray answer beforehand , whether the Longitude at Sea can be found out so as to be made practicable ; and also the reason of the flux and reflux of that unquiet Element . Athe. Mem. — Yes , 't is possible to find out a Practicable Longitude , but I shan't discover the Method how till I come into the other World , and am secure of the thousand pounds Legacy , the promis'd reward ; so that I shall intreat you , and all other my loving Querists , to let me take my own time for resolving Questions of Interest ; but as to the flux and reflux of the Sea , I 'll impart the discovery ; — Know then that the whole mass of the Creation is one great vegitable Being , and that Water and Air are to it , as sap is to Trees , or as blood and serum are to animate Bodies ; and that the universal Spirit which is disperst through every individual Particle of Nature , and more eminently gather'd together in the midst of that vast frame , is the Sun , which being plac'd in the Centre of the Earth resembles the spirit of man , which is also more particularly seated in the heart ; this premis'd , I further add , That the Sun wou'd expire if there were not an Element of Air to oppose and fight with ; which I prove thus , particulars are of the same nature as their Generals , and a small fire clos'd up so that it can have no Air to oppose it , immediately grows unactive and expires . And thus , when a man ceases to breath , the vital heat or spirit within having nothing to sight with , grows idle , and dyes . To which I shall yet add , as a resolution to the Question , That the strife betwixt the Sun and the Air thins and subtilizes the Sea , and causes the flux and swelling of the Tides as a small fire affects the bubling water that is near it ; and thus the strife betwixt the vital heat and the respiring Air in bodies , rarifies and stirs up the blood to a pulsation , or a diastole and systole , agreeable to the flux and reflux of the Sea , and as the pulse is easier discern'd in the Arms and other extream parts , than in the main bulk of the body ; So Tides are most remarkable at the shores . Thus Life is maintain'd by opposition , and thus all compounded Existences are preserv'd by unnatural Wars . One difficulty more is to be resolv'd , and I 've done , some Seas have their Titles every two hours , some every four , and some every six , which periods are caus'd by the different humors of the Sea , as some are more terren● and heavy than other , some more salt and sulphureous , some more thin and vaporous , and accordingly their respective qualities encrease to such and such a degree before they are proper subjects for the Sun and Air to work upon , which being destroy'd by agitation , they are so long before they 〈◊〉 to a proper head again ; and this also 〈◊〉 with the Crisis , or fits of fevers in humane bodies , which also differ aecording of the body , the 〈◊〉 humowr mereases three days , the 〈…〉 and so the rest , before they can come to 〈◊〉 a degree or Crisis of the distemp●r , and thus I have consider'd the resemblance 〈…〉 great and little World by way of answer to this Question . — And now propose your next . Querist . — Here 's the Correspondent come from your Incorporate Brethren the Athenian Society in the other World , perhaps they may be puzled by their Querists , and have therefore desir'd you and the rest of their Successors Assistance . Correspondent . — Your Imbodied Brethren below greet ye well , wishing ye all good organiz'd bodies , & patient Querists , & intreat a continuance of Correspondence . They have by me sent you six Questions , desering you wou'd communicate your thoughts upon 'em , and if ye will send to them what difficulties you meet with amongst your Etherial Querists they 'll impart their Opinions to you . The following Questions are according to the quality of the several Members . Divine . — Whether the Pope be Antichrist or no ? Mathematician . — Whether there may be found out a Cannon to measure a spherical Convoid ? Logician , — What 's the proper difinition of glorify'd matter ? Civilian . — What reasonable answer we can make when we are ask'd , Why upon Divorces we take penal Security that the Innocent party marrys not again during the Divorceds Life , when the forfeiture and payment of such penal security ●ill not satisfie the Law. Lawyer . — Whether Lazarus's Estate belong'd to the next Heir or himself after he rose from the Dead ? Poet. — Pray assist me with two or three natural Rhimes to Chimney . Merchant . — How to find out a way to give Intelligence in six hours , of Ships at 100 Leagues distance , in order to profitable Ensurances . Surgeon . — Whether an Homunculus produced upon the Grounds that Paracelsus has laid down , wou'd have been animated by Blood , or such white Matter as Vermin have that are also produc'd by unnatural heat ? Their Bookseller , and Mr. Smith the Coffee-Man , want also to know whether there be any Cure for the Athenian Itch. Member . — Here 's nothing that is beyond the power of an immediate perception . Say , all ye Aethereal Querists , have you any doubt to send into the other World ? — If ye have , propose 'em to our Correspondent , who is just now going thither . 1 Querist . — I am afraid I shall be a Poet ; direct me by what measures I may be exempted from the Fate of the Old Proverb ; Poets are podr by Lestiny . 2 Querist . — I have but one to offer . — How may I attain to an effectual Form of Courtship ? — But pray , let it be answer'd in the very next Mercury ; for Lovers are impatient . 3 Querist . — I have a very scrupulous Conscience . Pray , is it lawful to eat Black Puddings ? 4 Querist . — I want to know the Reasons why those Questions I sent about six weeks since are not yet answer'd : I think my Questions deserve a Thought as well as any Bodies else . 5 Querist . — When comes out the next Volume ? 6 Querist . — What curious Translations are design'd for the next Supplement ? 7 Querist . — I 'm a little asham'd , or I wou'd ask when I shall be Marry'd ? Pray , let me be answer'd the next Tuesday ; which being the first in the Month , is the Day appointed by the Society for Love-Questions , and the Doubts of Ladies . 8 Querist . — Why many Questions are never answer'd ? viz. Iacohitish , Obscene , Scandalous● Riddlish , useless , & c ? Since every Body wou'd have their own Thoughts preferr'd to their Neighbour's , — let mine come the next . 9 Querist . — Why they pass over Questions of two or three Months standing , and take notice of Popular Subjects , Curious Accidents , and such as can't be pass'd over without great prejudice to the Querist ; which looks a little partial . — I want a speedy Answer , 10 Querist . — Why the World below is so foolish as to expect one Paper to please every Body , since the variety of Educations , Constitutions , &c. create different Judgments , so that what pleases this Person , offends that ; and what offends this , pleases that ; Insomuch that 't is a true Riddle , To please most , is the way to offend most ; and to offend most , is the way to please most ? Let the next Mercury treat of this Subject , it being a Matter of Consequence . Correspondent . — Pray , dismiss me ; the Society is set , a●d I shall lose a great part of the Conference . Athenian Member . — Very well ! Remember us to our Embody'd Brethren , and tell 'em they shall have their Questions answer'd , and sent to 'em by their next Sessions , and we hope they will consider of these sent by our Aetherial Querists ; tell 'em also , that a Continuation of this Correspondence is very agreable to us , and shall never be broke off by our neglect . — One thing more , — You must remember to call in at Venus as you go along ; there 's a Female Spirit at a great loss in a certain soft Affair ; she wants a Resolution of her Doubts as soon as possible . DIALOGUE XXIV . Between the Spirits of a General , a Midwife , and an Executioner . General . — I Can't think my self to be of the same Species as other Spirits are . — How ? — the disposal of so many thousand Souls ! — Strange ! what a spacious Mannour am I Lord of ? What a numerous Crowd of living Tenements are at my Command ? Methinks I see my 〈◊〉 at the Head of 60000 Men , who act implicity , without questions : If I command , they fight , march , encamp , or what I please . Methinks I see my Enemy drawing near , and 〈◊〉 depends on a single Breath , whether Thousands fall or none : What signifies a Diadem , or Tyrian Robes , when the Sword commands them to be laid aside ? Alexander was not fear'd as Philip's Successor ; but as a General , and a Conqueror . Is there any Spirit that can pretend to such an absolute Power over its fellow-creatures as a General ? Midwife . — What Despotick Spirit is this that presumes to huff , and encroach upon my Priviledges ? A General ! 'T is a little noise , busie Thing , that is so far from having an absolute Disposal of its Fellow-Creatures : as to have its dependance purely from me , Is it not in my power to crush the Wretch , and bring it strangled into the World ? And then where 's the Disposer of Crowns , the single Breath , that was to determine the Life and Fate of Thousands ? How small is that Power over others , that is not able to preserve it self ? Besides , admit a General to have a dispensation for an uncommon entrance into the World ; how would he do for proper Subjects of his Power , if he disown'd his Obligations to me ? Where wou'd he have his Attendance , if I shou'd deny to assist him by aiding humane Productions ? General — How , I depend upon a whining Female Midwifry ! If the more hardy , and Masculine Beings obey me , what can the more helpless , brittle Clay , call'd Woman , do ? If 't is in a Commander's Power to put all to the Sword , by what Artifice can you plead an Immunity ? — Midwife , — By that of Gratitude ; If Male Spirits are not wholly ignorant of such a Vertue ; for 't is a mean recompence to destroy-those by whom we live . — But to pass over that : The first Refusal of any thing is most noble ; and then you can't deny but we have our power of disposing of Life and Death before you : Besides , Life being more noble than Death , we have yet the preference , since we dispose of that , and you of this : Executioner . — What a vain Contest is here about a Preheminence that belongs to neither of you ? Gen. — What have we here , another Controller of Fate ? Execut. — Yes , very often of the Fate of Generals and Midwives too . Gen. — Oh that I had but a Body , and this Insolent Gibbet Gazer another ; that I might Cane him for his Sauciness . Execut. — Not so passionate , g●od General . — If you know any other Reason besides your Sword , pray answer — whether 't is not the End of an ●ction that dignifies it ? — Or , whether Actions in themselves are either good or ill otherwise than as they receive such denominations from the End which determines them ? Gen. — Right ; What wou'd you infer from hence , the honour of fixing a Criminal's Ear-knot , or piling up the expiating Fagot ? Execut. — No , but that my Office being the Execution of just and prudent Laws , is far more honourable than the murthering Ambition of Generals , or the Midwifry of vicious Humanity . The most just Wars that happen , are never without the injustice of destroying some Persons , that have no other fault but prejudic'd Judgments ; and Midwifry is so blind an Action , as to make no difference betwixt the Legitimate and Illegitimate , betwixt Fathers of Countreys and Tyrants ; betwixt the Prince and Beggar . — But in a due Administration of just Laws ; there 's an immediate distinction betwixt Merit and Demerit , Vertue and Vice : In short , 't is so absolutely necessary , that neither the Body Politick , nor private Persons can be safe and happy without it ; and therefore nobly great , and meritorious , as a Preserver of Nobility amongst other Conditions . Gen. — I never decide Disputes any other way than by my Sword ; therefore if you persist in these Heresies , prepare to end the Argument by force . — Execut. — I never fence , nor resist till I tie up my Adversary ; if you 'll tarry till then , I 'm sure I shall convince you . — Midwife . — Dispute and quarrel as long as ye please , I shan't yield the preheminence to either of you ; — Besides , 't is unjust , ( since we are all Proselytes to our own Conclusions , ) to give Judgment decisive upon our own Cases . — If you think it convenient , we 'll refer the Dispute to the Arbitration of the Athenian Mercury , who will do us all Justice . Execut. — Agreed . Gen. — March then ; but , I will lead up the File thither . DIALOGUE XXV . Between the Spirits of Two Projectors . 1 Spirit . — HOW ! A well fledg'd Cully , just come to Town , and brought along with him an unbawk'd Fancy , a strong Faith , and a deep Purse ! Very well , — 'T is no common Catch , — a handsom plausible Harangue ; and he 's mine ; But yonder 's one of my Comrades . — Holo Brother Projector , What Prospect have you of your Discoveries in the lower World ; Are they like to succeed or not ? — I 'm upon the wings of an imaginative Faculty ; and am fancying my self in pursuit of the Game . 2 Sp. — First let me see how I shall come off in what I 'm now upon . 1 Sp. — Why have you not yet effected your Promise of recruiting the exhausted stores of Nature about Thunder and Lightning ? 2 Sp. — What do you mean ? 1 Sp. — When Nature was commanded to muster up all her Sulphury Stores , and Vengeance call'd for their disposal on the Cities of Sodom and Gomorah , 't was you ( if I mistake not ) that offer'd to raise a new Supply without a Bankrupcy of any of the four Elements . 2 Sp. — That I have done long since ; but the great business in hand is — 1 Sp. — Is what ? I 'll warrant you 't is some Intriegue that you are for managing when you come into the Body : Come we 'll suppose our selves already there ; — What wou'd you be at ? 2 Sp. — Twenty Thousand Pounds at least , and a Name to out live Monuments . — The Notion's 〈◊〉 and coming ; and methinks I see a Coach and Six a little behind it , attending me as a small Testimony of such a useful Discovery . 1 Sp. — Then you 'll forget me ; Attendance and Ceremonies will prejudice your Eyes from looking upon your old Friends : In short , you 'll be moulded into a new Nature . 2 Sp. — Well , since you will be fancying Incorporation , methinks I hear your Question urg'd in the Body , and my self making Excuses , and coming over you for a handsom Treat , on purpose to seek an opportunity of telling you how lasting my Friendship wou'd be . — Methinks I also see you vex that you were prevented in the Question , and my self asking , What is become of all the auxiliary Magazines sent in by your credulous Disciples ? 1 Sp. — Your Fancy's pretty near the Truth ; but I cou'd tell you that you 'll be at a strange loss without an Apprentiship of seven years held in the Subterranean Conclave , o' th' Southern side of the T — le . 2 Sp. — Why , what 's to be learn'd there , more than Decoy or Wheedling in a Yo — re Squire or two ? 1 Sp. — To come off handsomly after all , and manage the Concern so wisely , as never to fail bringing the useful Discovery to perfection ; but for want of Two or Three Hundred Pounds more , which will oblige the Engagers either to resign their first Interest , rather than come in deeper , or force 'em to the last shift of paying their Footing , ( which is , Breaking , ) and commencing Projector themselves ; which , in my Opinion , is a very fine Trade amongst soft Heirs , credulous Bankers ; nay , amongst all that are Babes in Worldly Philosophy . — But to wave the Thoughts of the Body , and return to our first Subject . — You have supply'd the exhausted Stores of Thunder and Lightning , &c. Pray which way are your labouring Thoughts employ'd now ? And what farther Discovery have you to communicate to the Universe ? 2 Sp. — 'T is a weakness to design before Projectors ; and the surest way that can be found out to be supplanted ; therefore I desire to be excus'd , farther than to tell you in general Terms : I am offering Proposals to the Register of Fate , for a regulation of the Solitices : I know no Reason the Sun shou'd not be call'd to an Account for being idle twice a Year , when the Inconveniences of his loytring are so destructive to the whole Frame of Nature , by burning up its radical Moisture on one side , and suffering the other side to lie imprison'd in the Chains of Frost and Darkness , without the least demerit . 1 Sp. — Indeed this has not yet been consider'd ; but won't it disoblige the Computation of the Astrologick Souls ? 2 Sp. — Particular Interests must not come in competition with a general Good : — But admit such a small inconvenience ; I can quickly redress that . 1 Sp. — Nay , then you 'l encroach upon my Studies ; for I have been drawing a Scheme of the Regulation of Time &c. for which I expect no small Recompence . 2 Sp. — Pray where does your Calculation begin ? 1 Sp. — From the very Minute that the Deluge began ; which , as I take it , was about Seven a Clock i' th' Morning , from the Creation of Souls 2193 Years , 6 days 3 9 / 10 Minutes . 2 Sp. — You pretend to great Exactness . 1 Sp. — 'T is necessary ; or I had chang'd Winter for Summer before now . 2 Sp. — Well , and have you any thing else to promote ? 1 Sp. — Nothing at present , but to secure my self from being pump'd out of my Project , till I am certain of my Reward . 2 Sp. Farewel then . 1 Sp. — If you had not been in haste , I cou'd have told you how Noah's Compass and Sea-Card were the very first Enterprize I brought to perfection : But more of this the next Meeting . DIALOGUE XXVI . Between Two Travelling Spirits . 1 Spirit — WELL , met Brother ; how far this way ? 2 Spirit . — Into the Sphere of Saturn ; I have only that part of the Universe to be acquainted with ; and at my return home , I shall have a compleat Iournal , with some Remarks , not a little curious and diverting . 2. Sp. — I am just come from thence , and am willing to give you a particular Relation of every thing there ? But pray what are the most curious Remarks you have met with in this long Ramble . 2 Sp. — In the Region of the Moon I found some surprizing Novelties ; particularly , the manner of that Planet's Motion . — The Moon is generally believ'd to perform its Circuition by a Principle of Self-Motion , which Nature at first communicated to it ; but 't is an Errour ; for the Moon is a Lifeless inanimate Mass , and can no more move of it self than a Pewter-Dish can ; nor is it ( as some have concluded ) bowl'd along by Spirits amongst the rest of the Stars ; for then a swinging Gigantick Spirit wou'd sometimes throw it out of its due Cariere , and make it rob , or fall soul upon some of the other Planets . No no , such Caprices in Nature are not to be met with . — 'T is continually carry'd along by half a dozen Spirits in a large Lanthorn , half of it transparent , and the other half dark , and these half dozen Spirits are reliev'd by another half dozen , once in four and twenty hours : The reason of its seeming Increase and Decrease , is nothing else but the turning of the darker or brighter side of its Lanthorn more or less directly or obliquely towards the Globe of the Earth . I can also assure you , that there 's not one Star in the Heavens that moves of it self ; but what are carry'd along by Spirits ( plain Spirits , not Intelligences , as some Philosophers dream ; for there 's no such Beings . ) There are many strange Opinions amongst Mankind about the Motion of the Heavenly Orbs : A Spirit that left its Body in a Dream , just when I came into the world of the Moon , gave us some merry Tenets about it ; as , that the Elements were divided into Spheres , like the Films of an Onion , and that such and such Stars mov'd in such and such Films . Some again held , That Stars were put upon Strings like Beads , and push'd on by ●egions of Spirits . Some wou'd have 'em half under and half over their Films , and Chanels cut for 'em to roul along : Some believe that the Film is transparent , and that Stars are bowl'd along up em : Some , that they hang under their Films , and that there 's a kind of a mucous Matter , which makes 'em stick like Flies with the feet upwards to a Cieling : but some believe there 's no such things as Spheres , Films , or Divisions of Elements ; but that they hang in the Air upon their own Centre , whirling about like Boys Tops at Shrovetide . Thus far the humane Spirit discover'd the wild Opinions of his Brethren . 1 Sp. — This is pleasant indeed ; but I believe I light on some Passages as remarkable . You know that every Globe has its particular Aether , which moves along with it ; and that there are indefinite Spaces , Vacuums , or Interstitiums betwixt the Planets , if not , the vertiginous motion of one Aether would justle with another . You are also satisfy'd , that the Globes of Mercury and Luna , have either of 'em a Republick of Philosophical Souls , that left their Bodies , and yet retain their old Notions . — It was my chance to travel that way when there was a publick Dispute betwixt some late deceased Cartesians , and some Peripateticks ; every Soul was arm'd Cap-a-pe with Dilemaes , Propositions , Objections , &c But the Dispute about Motion and innate Idea's , was manag'd so warmly , that they forgot their Footing , which was upon the extremity of the Vortex , and down they came sluttering into the indefinite Space or Vacuum I was telling you of . — Very well ( says a Peripatetick Soul , ) this Fall is no Motion , because there 's no Continuity of Matter to measure by ; and therefore I delie you all to prove a possibility of getting out again . A Carte●ian Soul fell a laughing at such a Challenge , and told him , he ought to get a new Body , and make Experiments ; and afterwards consider the Theory . — No , says the Peripatetick ; it can't be done ; and therefore I 'll not offer to budge till I see a Demonstration of a possibility , in Mood and Figure . And as they were examining , a certain Minor which was propos'd , comes a Comet , and with a Brush of its Tail scowr'd the Vacuum , and dash'd the Disputants upon the Vortex again . 2 Sp. — And what became o' th' Cause then ? 1 Sp. — It was put by till another Conference , by reason of a black deformed Spirit that had had the Misfortune to leave its Body for a worse Place , which came roaring and howling into the midst of the Cartesian Souls , crying out , Where 's the Spirit of Des-Cartes , that pretended to prove a Deity by Innate Ideas , when he shou'd have prov'd such Idea to be the Idea of a real Being ; 't was the weakness of this Argument that damn'd me : Besides , I 'm continually chous'd and hunted about by a company of snearing Devils , that stigmatize me with the scandalous Character of a Cartesian Spirit ; pointing at me with their sooty Paws , as I pass along ; Do ye see ( says one ) yonder Inhabitant of the Cartesian World : See ( says another ) the Artist that preaches of a subtle Matter which forms the Liquidity of Bodies . Pray ( says a Third ) will you go ask your Master what he means by the Sun 's forming a great Vertex of sluid Matter for the Stars to swim in ? And whether the Sun is both Agent and Patient in such a Formation ? If not , of what pre-existent Matter he forms this fluid Matter ? Or , whether he pretends to an immediate Creation of it out of nothing ? with a thousand sand more such puzzling Questions , which doubles my damnation , to solve ' em . — Now Mr. Des Cartes , if you can keep up your Credit , and mollifie my Plagues , do it quickly : — Don't trouble me yet , reply'd the Philosophical Spirit , lest you spoil a new Notion that I left unfinished upon my Death-bed . O ( says the Black Disciple ) that my Master shou'd study to damn People when they are dead ! I 'll warrant you , 't is to find out the reason why Mercury is sometimes nearer the Earth than the Sun : But pray , by the way , what 's the Use of this , and a thousand more such Phaenomena's , if Vertue be the proper Task of the Intellect , & if the business of a wise Man be not Talking , but living ? Thus the poor Spirit troop'd off again without his Errand , ra●ling his invisible Chains , and calling Philosophy Beelzebubism . 1 Sp. — This was a very strange Passage indeed , and puts me in mind of half a dozen Philosophical Spirits , which were huddled together , and ty'd Muzzle to Muzzle in the Bastile of Mercury , for pretending to find out a way to appear visible to Mortals , without the assumption of Aerial Bodies , or any other Vehicle ; as I pass'd by 'em , there was one that had his Notion too setled to remove it by such a Treatment — Courage ( said he ) Comrades ; I 'll procure a speedy Manumission from this Cage , by appearing in this posture to the Inhabitants of every Globe , and making 'em send Ambassadors to our Judges about us . — Say you so ( says one of 'em ) I pray make a Demonstration to us first how it may be done . Thus ; ( reply'd the other ) The Representation of Things is not always confin'd to the ordinary Method of assuming the similitude of the thing seen into the Eye , which necessarily supposes a Subject to be assumed ; but the visive power may exercise Ideas and Similitudes of things that are not , by indisposition or illusion . Thus by beating up the interior Organs , and acting briskly upon the Fancy , I can make the Patient to believe a resemblance of what I please , or I can deceive the Eye , by indisposing it , through the annoyance of internal Fumes , Vapours , &c. — Thus have I made Experiments on Persons , who , whilst they have been lying in Bed , wou'd look upon the Windows , and see Curious Globes , and Figures of all shapes and colours , which wou'd move before the Eye , i●● the Eye follows 'em , or wou'd pursue the motion of the Eye , if it drew from ' em . I might add the possibility of accomplishing my end by ●alse Refractions of Light , Interpositions of Bodies , &c. But I 'll let that alone till I come into a Body ; when I 'll take some pains to undeceive the World below about Apparitions of ill Spirits , which are as commonly form'd in the Eye , as inclos'd in Aery Vehicles . Hold , not a word more of their Customs ( reply'd the other ) lest we shou'd be over-heard , and so receive double Punishment for Correspondence with Apostates — Thus the poor muzzled wretches were confin'd for some time ; but at their Trial , they ; upon urging some such Arguments as I have now offer'd , convinc'd their Judges , and were again set at Liberty . 2. Sp. — I remember I was there at the same time , and there came in a Messenger Post-haste , saying , There are just now arriv'd a great number of Separate Souls upon the Confines of the Moon , that pretend to bring in Remonstrances against the whole Philosophical Academy of Souls ; at which , the Spirit of Aristotle , who was always good at Subterfuges and By-holes , complain'd of Indisposition , and that he wanted to converse with the Spirit of Galen ; but he was no sooner clear of the Crowd , but he mounts up through the Coelum Empyreum , and gets out of the Wicket into that vast indefinite Space , to be free'd from the importunate clamour of his thousand thousand Disciples fluttering about him . I cou'd not forbear following him , to see the humour on 't ; and amongst other things , I overheard him crying out , Oh that I had been Alexander's Horse , instead of he being my Pupil ; then I had liv'd quietly in History , and had been only Curyetting , Pawing , or Neighing in the Fancy of the Learned : But now ( Wretch that I am ) I 've div'd so deep , that I have not only lost my self , but am also accessary to the Destruction of my Proselytes . Methinks I see my self catching at Imp●ssibilities , and instead of 'em , grasp some strange bewitching Dream , that has either Blasphemy against the Gods in 't , or is a sacrilegious Story of their Secrets , belying what I cou'd not discover . Methinks I also see that in quisitive Race of Mankind listning to partake of the ●orbidden Notions , and rather than fail , they turn ●ver my Works so oft till they find something in 'em , that I my self never thought of , nor design'd . Hereupon , they begin to explain Incomprehensibles , till they are serv'd by succeeding Ages as they serv'd me , but the whole Blame and Punishment retorts upon me , because I ●et 'em first at work . Oh that I had defin'd 〈◊〉 to have been Vertue ; and Uice to have been Vice ; I 'd scap'd the scowring of so many duplicated Damnations , and might have walk'd quietly in the Battlements of the Moon , without Noise and Disurbance . But as I was intent upon the Philosopher's Expostulations , I saw at a distance three Millions of separated Spirits , all Females ; they had been ridicul'd , and chas'd out of all the Globes for their awkward Dresses , and brought along with 'em the Fashons of Two and Fifty Languages into the Indefinite Space above the Heavens . Some had got Ruffs about their Necks as big as Cart-wheels ; some Head Dresses as large as the Tail of a Comet ; some were in one Dress , and some in another ; a few were rubbing and scowring the outside of Heaven , to make it transparent , that they might see to dress their whole Body by it ; some were doing , some were uning ; some were pleas'd , some in a Passion : some lik'd their own Mode the best , and some prefer'd that of another ; and some were quarrelling with every particular Dress , and made up a Iargon of all Dresses together : But to see the different Figures , Postures , Courtsies , Complements , and Tittle-tattle amongst 'em , made me believe that they were some Generation of Spirits which I had never heard of : Whereupon , I apply'd my self to the Aristotelian Soul I told you of , to desire his Opinion ; who told me , he had done Opinioning ; but if I wou'd ask the Spirit behind me , I might be inform'd : Upon which , I turn'd me round , & saw a Thing all hung with Clouds and Vapours , in an Aery Humane Shape , wringing his Hands , and sighing at a wretched Rate ; as I made up to him , I cou'd hear him say , — Poor Heraclitus , Whither now ! Hast thou searched the whole Universe , and every particular Globe of the Creation , to retire from new Objects of thy Over-pity , and all this , to find the greatest behind in this Indefinite Space ? Alas , now I am desperate in my Search , and will give o'er , since Female Spirits are so wedded to Impertinencies , as not to leave 'em when dead . — Upon the mention of the Word Female Spirits , I troop'd off with all the speed imaginable , for fear of being caught up for a Foot-Boy●Spirit , by one Madam C — in Exchange-Alley ; who I well knew was as proud of a Livery-Boy , as Paint and Fucus : I had no sooner got within the heavenly Wicket again , but I stumbled upon a Disputation that was held upon the Verge of Saturn . But I came a little too late , and cou'd only hear the latter part of the Conference ; which by Plurality of Voices , fix'd a Liberty of Conscience , and that the Spirits of Iews , Pagans , and Christians , should all be free to believe themselves Children of Philosophy , and of the Number of the Elect. I pass'd on from thence without taking any Leave ; ( for there are no 〈◊〉 among the Stars , that use Ceremonies , but European Female Spirits , and they were most of them chas'd out of the Universe , as I noted before ; and coming near , the Globe of Iupiter , there was a great Concourse of Spirits about a Chalenge between a Heathen and Christian Philosophick Soul , concerning the Burning up of the World : Here might Humanity if they 'd had Eyes and Prospective Glasses strong enough , have seen their old Maxime confuted , which says , There 's no penetration of Bodies ; for here were at least ten Millons of Spirits got together all into one Body to hear the Dispute ; but there was such a fluttering Hubbub , that the Orators were fain to leave off a while , to see if the Noise would cease ; tho' in vain , for every little Auditor wou'd pretend to dictate , and give his Opinion : I cou'd hear one something louder than the rest , crying out , — Alas , alas , if the World is to be burnt up , and all the Stars consum'd , what shall I do for a Lodging ; I shall ne'er away with the Converse of Feminine Spirits in the indefinite Space : Oh , says another , for my Master Aristotle , how gladly wou'd I learn o'er again the Lesson of the World's Eternity , that I might be able to confute this Litigious Spirit , that pleads for an untenanting of the Stars . Another was for Bantering ; and said , the Universe wou'd make a prodigal Burnt-Offering . Thus one cries out one thing , and another another ; so that the whole Assembly began to vote it penal to name such a Topick ; and that there shou'd be no more such Challenges for fear of a Tumult . You know I was always a mortal hater of Tumults and Quarrels ; so that being in haste to get away , I made but one flight to the World in Venus ; where I light upon a very high Mountain ; but I had not tarry'd long there , but the Mountain was surrounded with Myriads of Female Spirits , Arm'd Cap a-pe with immaterial Javelins , Bows , Darts , and Colours of War ; and one amongst the rest , comes up to me , giving me to understand in short , that I must either quit that Globe , or prepare to encounter all the Inhabitants ; which were mostly Amazonians and Stoicesses , and had a Charter from the Secretary of Fate , to make that Globe their Retreat , to secure 'em from the Insolencies of Male Spirits ; and also , that they had the Privilege to chastise all intruding Male Spirits as they pleas'd , by a Court Martial ; and therefore , believing me to be a Traveller , and a Stranger to their Customs , were so courteous , as to give me time and opportunity to dispose of my self as I pleas'd . — I view'd the soft Herald from Top to Toe , and considering her Air and Features , I remember that in my last Search in the Registry of Fate , I had seen her Character , with this Signature over against it . I had no need to ask Questions upon this Reflexion , knowing the Riddle would be resolv'd in another Globe , Anno Dom. 1691. and so without any acknowledgment of the Obligation , or other complement , than in thought , I stood off again ; and in about two Seconds of a Minute , got to the Boundaries of the World in Mars : There I was up to the Ears at first dash , amongst Male-Spirits ; ( forgive the Expression , I 'm to be embody'd shortly , ) and found 'em generally calling Councels of War , which put me upon the Curiosity of enquiring what Religion they were of ; and I was inform'd they were mostly Christian Spirits : and upon asking what their General was ? I presently concluded , Nothing at all . — A strange kind of Exression , Brother , is not it ? But 't is not strange , when I add , That it was farther told me , they were to fight against , and destroy one another , for such mean Interests , as ( when examin'd , ) are not worth the exercising any Passion but Hate . Indeed this amaz'd me above whatever I met with in all my Rambles , altho' the next Encounter was not altogether unworthy my Reflexions . — 'T was thus : A little farther was a Nunnery of Spirits , wherein a certain Fault had been committed ; but I dare not say what , for fear of prosecution the next time I travel that way , since the Law was satisfy'd , in giving up the Criminal to the Mob of Spirits ; which handled her severely enough ; and afterwards away they hurry'd her to a certain Meeting of Dissenting Spirits ; and having pull'd the Non-resisting Preacher off his Pedestal , ( for they use neither Chairs nor Pulpits in that Globe , ) one of the Ring-leaders mounts , and begins as follows : Liberty , Boys , Liberty ; away with these dull Canting Spirits , who , under pretence of being good , only meet to plot against our Freedom : Why do they tell us of hard Names and thinking , and not preach up Liberty , or something else that 's new ? For my part , I 'm for Toleration of nothing but what suits my Humour . No matter who 's uppermost , or what the last ot next Council decrees ; 't is all one to Mob ; and whoever is of my Opinion , let him hold up the dirty end of his Wand , and cry Cluck . — Hereupon , they all cluck●d so loud that the Spirits which carry'd that Globe , ran away from their Commission , and down it fell betwixt Mercury and the Sun , and spoil'd the Ptolomaick Systeme of the Heavens ; for my part , I got out of it as soon as I cou'd , and left the Rabble , who were going to pull a Pedant out of his School , for Tyrannizing over one of their Brethren . I was no sooner got safe out of the Whirligigg-Planet , but I met with Charles's wain , laden with twenty dozen of Souls ▪ bundled up close , and laid neatly upon Pillows of Snow ; as I came near , to ask the meaning , up starts one of them , and call'd me Impertinent and Saucy , for not making my Honours before I ask'd Questions ; whereupon , I made a very humble Grin , and call'd 'em worshipful Dons ; thinking 'em to be Spanish Souls ; upon which , one of 'em condescended to tell me , in answer to my first Question , That they were Gentlemen Souls , and scorning the Drudgery of walking into their Bodies , were accommodated with that Heavenly Calash to ride in , cautioning me for the future to be more exact in my Distinctions , and to observe a due Deference to the Honourable . It growing late , I step'd into the next Star ; where the Inhabitants were very small , yet very courteous , and entertain'd me handsomely that night . The next Morning I set out upon my Ramble again , and met the Caravan , ( alias Charles's wain , ) the second time , laden with a new Shoal of Spirits , and bound for the other world ; at which I began to make my Honours ( as precaution'd ) but was laugh'd at by the Waggoner , who told me , they were a Company of Pick-Pocket , High-way , and Clipping-Spirits , ( that is design'd for Bodies of such Professions ) and foreknowing the unkind Treatment they were to meet with in the other World , wou'd not go into their Bodies ; but were forc'd to be carry'd . I was a little vex'd at the Mistake ; but you know ( Brother ) that Travellers must comply with Customs , and put up Indignities on all hands . 1 Sp. — ●Tis very right ; and without such compliance , 't is better to tarry in ones own native Star , where there 's freedom both to speak and act , without constraint . — But amongst all your Rambles , did you never make a Visit to the Globe of the Earth ? 2 Sp. — Don't mention that Place , if you have any respect to my Ease ; for as it is the very Setling and Dreg of the Creation , so have its Inhabitants proportionable Qualifications . 1 Sp. — Pray pardon my Inquisitiveness , and give me one Instance ; I know not by what Fatality it comes about ; but a new Theory of Pain is as bewitching to me , as a small Practick in Pleasure . 2 Sp. — Is it so ? Why then Imagine your self amongst a numerous Crowd of Mortals ; every one a Bastile or Vatican to your old dear Acquaintance ; Suppose you saw your Relations looking out of Mortal Eyes , ( as the Grates of Prisons ; ) and now and then stealing a Glance at the Skies , the place of their old habitation : Suppose you also hear one calling out to you , Pray pay me a Visit at night , when the Body has little need of my Attendance , that I may give you an Account what an ambitious , restless Lump it is that I animate : Pray ( says another ) come see me when my Body's asleep , that I may have some vent to my Sorrows , by telling you the vast difference betwixt a Body'd and an unbody'd Spirit . No , ( says a Third , ) but if you 'l come and see me , I 'll preach the Doctrine of Humanity to you ; possibly it may have such an effect upon you , as you may escape the first Damnation for three or four hundred Years longer . Suppose you hear five Thousand more beginning to make their Complaints , and the Body , like a Tip-staff , or Serjeant , hurrying 'em away into new experiments of Horror , before they can tell their Story out . 1 Sp. — Hold , pray no more ; — I' have enough of Humanity : Let 's be gone ; i● your way lies towards the World in Saturn , ●'ll bear you Company , 2 Sp. — I 'm oblig'd to you : March then . DIALOGUE XXVII . Between the Spirit that is to be last imbody'd , and the Spirit that is to be first re-united to the Body at the Day of Judgment . 1 Spirit . — HOld , hold , Brother , don't leave me yet : — Alas , he 's gone , and with him all the whole Society of Spiris ! What have I to converse with now but inanimate Globes , aud senseless Constellations ? What signifies it that I am Lord of all , when I have no Subjects to reign over ; no agreeable Mate ( I mean , of the same Species , ) to accompany me ? Unkind Fate , to imbody all the Thousand Thousands of my Brethren , and to leave me to wander up and down the Universe by my self ! — The World is to me a sort of Prison , not by Diminution , but by Deprivation ; for a Prison is not properly call'd a Prison , for being so great , or so little ; but being a Confinement from such and such Enjoyments . — Oh that I cou'd cease to be , or transmigrate into any other Classis of Creatures ! For what state is more unhappy than that which gives a power of enjoying Good , and denies a Subject to exercise his power upon ? — But stay , why do I repine ? Some Spirit must necessarily have been the last ; and tho' it is I , yet it cannot be long but my Turn will quickly come . 2 Sp. Nine hundred ninety nine Millions of Millions , — Let me see again ; possibly my Calculation may be false . — Suppose once more , that everry Man ( computing one Man with another , ) is compos'd of a handful of pure Earth , all the Particles of the other Elements being separated from it , then it follows , that just so many Handfuls of Earth as the Globe contains in it , may be made into Men ; but no more , unless the God of Nature will make more Earthly Globes ; for when every Man rises at the Day of Judgment , and assumes his own particular handful of Earth , if there shou'd be more Men than Earth , — Ha , — Some Souls must go without Bodies ; which is very absurd . — Nor is it very reasonable , that the Earth shou'd not every Bit of it be made into Men , that when they come to take every one their own , there may be no Earth left ; and then 't is an easie thing for the last Fire to consume the other Elements . No , — that won't do neither ; — for I 'd forgot that Man is made of all the Elements ; and therefore when all the Earth is spent in making Men , the Elements must be spent likewise , that is , the whole Earth , Air , Fire and Water , will ( when every one takes their own , ) be equally divided , and march up and down an Eternal Indefinite Space , or Vacuum , in living Glorify'd Humanity . — Very well , — now I have it ; There were at first 9999999999 Spirits , and there 's just so many handful of Dust in the Earth . Now if I cou'd tell how many Spirits are yet unbody'd , 't is but subtracting the Remainder from the first Number , and the difference is the Handfuls of Earth that are yet to be made into Men ; and when I know this , I shall know how long it will be before I shall be re-united again to my Body , which I was separated from about 3000 Years since . — Methinks I long to renew the old Acquaintance . 1 Sp. — What Mathematical Soul is this that's computing the Day of Iudgment ? It has always been too deep a Secret for Humanity to pry into . 2 Sp. — I have laid by that dull heavy Lump a great while since . 1 Sp. — But 't is said , that Angels themselves are ignorant of that Day . 2 Sp. — Yes , they were so at that time , when such Words were spoken , because they knew not how fast Spirits wou'd be unbodied , or how the Age of Man might shorten ; nor consequently how long it wou'd be before the World was made into Men ; but if you can give me an Account how many Spirits are yet unbody'd , I will tell you just now how long it is till the Day of Iudgment . 1 Sp. — None of 'em but my self . 2 Sp. — How ! are all the 999999999 Souls ( which were made upon the same day that the Angels were ) sent into Bodies , except you ? 1 Sp. — Yes , all but my self ; I 've just now parted with my last Companion . 2 Sp. — If so , the date of your pre-existence is just at an end ; perhaps within this quarter of a Minute ; for there 's always some young Body or other gaping for a Soul to actuate it . 1 Sp. — I shall be very glad of it ; for 't is afflicting to be the only remaining Creature of one Species . 2 Sp. — 'T is so . But — 1 Sp. — Farewel ; I am call'd away too , and with me the whole Race of unbodied Souls lose their Name , and change their very Nature . 2 Sp. — Is he gone ? — I knew it cou'd not be long that he had to tarry , — Let me see ; — No , — That won't do ; — That 's right ; upon a modest computation , the World must expire within these 70 Years ; for it 's great odds this last unbodied Soul will be separated again before that Period : Besides , there must be some left alive , which will undergo the same change without dying , as the Body and Soul will do at their Re-union ; therefore perhaps within these 70 all will be over . — Now methinks I see that little share of Dust that belongs to me , receive its first Impression , and beckon to me to renew our old Acquaintance and Union ; Methinks I see my self as eager in my Embraces of my old Comrade , and as busie in exercising my Offices of Perception , &c. as ever . But I 'm at a loss as to the manner how , because of the inexpressible Change that my Organs must undergo . But I 'll let that Thought alone . sinc● I 'm satisfy'd , Experience will teach me , that and every thing else within a very small Revolution of Time. DIALOGUE XXIX . Betwixt Two Spirits ; one that pretends to deny Pre-existence , and the other to prove it . 1 Spirit . — WHat am I ? Whence is my Original ? And to what end am I design'd ? 2 Sp. — You are a pre-existent Spirit , made upon the — Day of the Creation ; Your Original is Nothingness , as to the Subject ; but as to the Cause , it is the Eternal Mind . ; who , when he sees fitting , will provide you a Body to act in . 1 Sp. — What do you mean ? For my part , I believe you and I are both of us just now created ; but if you are pre-existent , and it now is 5000 Years and more since the beginning of your Existence , pray answer me , How many Sons Adam had ; what part of the Year the World was made in ; but don't answer after the old Evasion , viz. at all times of the Year ; but in what Sign the Sun was first placed ? 2 Sp. — I have forgot now , 't is so long since . 1 Sp. — I thought Reminiscence had been co-essential with , or a part of the Nature of Spirits ; for according to the best Definitions , the Soul is a Cogitative Faoulty . Now if Thinking , Disposing , Meditating , Examining , Compounding , Dividing , Apprehending , Joyning the Subject and the Attribute , Affirming ; Denying , Suspending , &c ▪ be the Function and Natural Acts of the Soul , it is necessary that Memory be an essential Attribute of it ; for how is it possible to compare two things together , unless we remember the First after we have examin'd the Second ; for to think of two Things at once , is impossible , and it is so granted by all that make a due distinction between a Finite and an Infinite Being ; being what comes nearest this Act , is the quick distinction of Letters in Reading , or the swift , yet regular Motion of the Fingers in Musick . Now since Reminiscence is co-essential with Souls , an Argument may be drawn from hence to prove you degenerate , if not a Non Existent . 2 Sp. — That I have a Being I 'm certain , and this Converse with you , demonstrates it . 1 Sp. — Come , I 'll grant you for once , that you are pre-existent , if you 'll grant me , that my Body which I 'm just now going into , is also pre-existent , and was created before Adam had a Being ; but I 'll ask for no Concessions , which I 'll not first deserve by demonstration : — For I may prove my Body contemporary with Adam's altho' not visible till above 5000 Years after he was created . 2 Sp. — Pray how can that be ? 1 Sp. — When Matter was created , 't was a great Store-house of all other Beings that were to be created from it , all which lay confusedly sleeping in their Chaos ; but of this Lump was Adam created ; and if so , he himself was potentially in it before he had a specifick Being . After his Creation , he was maintain'd from the productions of Earth and Water , by a destruction of , or more properly , through a conversion of their Natures into his . Hence Adam's Children were only a Transmutation of other material Bodies , or the Effect of Meat and Drink in new Figures , which lay once in such and such Creatures , and before that in the material Chaos we first spoke of . Now since the Mechanism of Nature is order'd that it cannot be destroy'd ( unless by its Author , ) but only transmuted or chang'd into other Matter ; as a Fire that burns , part of it goes to Ashes , part into Soot , part into Air , but yet is always somewhere , or in some thing ; so that all the visible Changes we see , are nothing else but a conversion of one Element into another backwards and forwards , according to the adaptness and modifications of Agents and Patients ; This consider'd , it will plainly appear , that that Body which I am just now going into , was the last year part of it growing in such a Crop of Corn , part of it in such an Apple●tree , part of it in such a River , part of it in such an Ox , Sheep , Fowl , &c. and only by a proper Revolution of Particles under different Species , so adaptly disposited , that Nature found the Composition to fit one new distinct Species by it self ; and according to its Commission , or first Settled Chain of Causes produc'd a humane Body , fit for the Actuation and Conjunction of a Spirit . Hence 't is manifest my Body was as soon in the Bosom of its Causes as Adam's , and the last Body that shall be created , as soon as mine . Nay , to go farther , since from Eternity the great Creator did design to make a World , from which my Body was to be produced , I might say , that my Body was from all Eternity designedly and potentially , tho' actually in time , ; which is the utmost that can be said of the Pre existence of Spirits . And I defie every Spirit in the Universe , to prove the least difference in Time betwixt the actual Commencement of the Existence of its Body , and its self , or that the Potentiality of both is not equal , to wit , eternal . 1 Sp. This Argument wou'd hold , if it cou'd be prov'd , That the Soul is not so clogg'd and incapacitated in its Act of Reminiscence by coming into the Body , but that it might easily recollect what has happen'd in its pre existent state , For we have innumerable Instances of the Soul's being more incapacitated in its Functions one time than another , in the same Body , and this by Fits , Distractions , Diseases , &c. Which to me appears demonstrative , that if the Indispositions of the Body , which are only accidental , hinder a regular operation of the Soul ; much more may the Body it self , when first ty'd to , and made coessential with it . 2 Sp. We 'll grant , much depends on the Body , as to the Mode of Perception and action , but not so very much as is suppos'd ; To mention that leisure time of Dreams ; When perhaps the Body and Soul have the least actual dependance one of another , we shall find the habit of Reminiscence fresh at awaking again ; but to shew for once , that the Soul does not forget what it acts when separate from the Body , by reason of the Body's indisposition . Consider the Cases of Trances , Examinations of Witches , &c. what think ye of a Soul that has rambled out of the Body for two or three days together , and when it has return'd , and the Body reviv'd , it has told of infallible Truths some hundred Miles distance , where it self actually was : This we have hundreds of creditable Instances to prove ? which consider'd , does fully ( from the first presuppos'd consequence of Reminiscence , ) destroy the Doctrine of Pre-existence . 1 Sp , — Well , I shall consider of it as soon as I have any leisure ; in the mean time Farewel . 2 Sp. — Farewel . FINIS . 
A30150	----	The greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at Pinners-Hall, and now enlarged and published for good / by John Bunyan. Bunyan, John, 1628-1688. 1691 Approx. 271 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30150 Wing B5531 ESTC R26566 09501797 ocm 09501797 43327 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30150) Transcribed from: (Early English Books Online ; image set 43327) Images scanned from microfilm: (Early English books, 1641-1700 ; 1326:8) The greatness of the soul and unspeakableness of the loss thereof with the causes of the losing it : first preached at Pinners-Hall, and now enlarged and published for good / by John Bunyan. Bunyan, John, 1628-1688. 142 p. Printed for Richard Wilde, London : 1691. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Mark VIII, 37 -- Sermons. Soul. Sermons, English -- 17th century. 2005-02 TCP Assigned for keying and markup 2005-02 Aptara Keyed and coded from ProQuest page images 2005-04 Olivia Bottum Sampled and proofread 2005-04 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE GREATNESS OF THE SOUL , And unspeakableness of the Loss thereof ; with the Causes of the Losing it . First Preached at Pinners-Hall , and now Enlarged , and Published for Good. By JOHN BUNYAN . LONDON , Printed for Richard Wilde , at the Sign of the Map of the World in St. Paul's - Church-Yard , MDCXCI . THE GREATNESS OF THE SOUL , And unspeakableness of the Loss thereof , &c. MARK 8. 37. Or VVhat shall a Man give in Exchange for his Soul ? I Have chosen at this time to handle these Words among you , and that for several reasons , 1. Because the Soul , and the Salvation of it , are such great , such wonderful great things , nothing is a matter of that concern as is , and should be the Soul of each one of you . House and Land , Trades and Honors , Places and Preferments , What are they to Salvation ? to the Salvation of the Soul ? 2. Because I perceive that this , so great a thing , and about which Persons should be so much concerned , is neglected to amazement , and that by the most of Men : Yea , who is there of the many thousand ( that sit daily under the sound of the Gospel ) that a● concerned , heartily concerned about the Salvation 〈◊〉 their Souls ? that is concerned , I say , as the Natu●● of the thing requireth . If ever a Lamentation wa● fit to be taken up in this Age , about , for , or con●cerning any thing , it is about , for , and concerning th● horrid neglect , that every where puts forth it se● with reference to eternal Salvation . Where is on● Man of a thousand ? yea , Where is there two of te● thousand that do shew by their Conversations public● and private , that the Soul , their own Souls , are considered by them , and that they are taking that car●●or the Salvation of them as becomes them , to wit● as the weight of the Work , and the Nature of Sa●●vation requireth . 3. I have therefore pitch'd upo● this Text at this time ; to see , if peradventure th● Discourse which God shall help me to make upon it will 〈◊〉 ●en you , rouse you off of your Beds of ease 〈◊〉 and pleasure , and fetch you down upon you● Knees before him , to beg of him Grace to be con●cerned about the Salvation of your Souls . And the in the last Place , I have taken upon me to do thi● that I may deliver , if not you , yet my self ; and tha● I may be clear of your Blood , and stand quit , a● to you , before God , when you shall for neglect b● damned , and wail to consider that you have lost you Souls . When I say , saith God to the Wicked , th● 〈◊〉 surely dye : a and thou the Prophet or Preacher givest him not warning , nor speakest to warn the Wicke●●om his wicked way to save his life . The same wicke● Man shall dye in his iniquity : but his blood will I requir● at thy hand . Yet if thou warn the Wicked , and he tur● not from his wickedness , nor from his wicked way ; 〈◊〉 ●all dye in his iniquity , but thou hast delivered thy ●oul . Or what shall a Man give in Exchange for his Soul ? In my handling of these Words . I shall first speak ●o the occasion of them , and then to the words them●elves . The occasion of the Words was , for that the Peo●le that now were Auditors to the Lord Jesus , and ●hat followed him , did it without that consideration ●s becomes so great a Work : That is , The genera●ty of them that followed him , were not for consi●ering first with themselves , what it was to profess Christ , and what that Profession might cost them . And when he had called the People unto him the great ●ultitudes that went with him , Luke 14. 25. ) with is Disciples also , he said unto them , whosoever will come ●fter me , let him deny himself , and take up his Cross and ●ollow me . ( ver . 34. ) Let him first sit down and ●ount up the Cost and the Charge he is like to be at , 〈◊〉 he follows me . For following of me is not like fol●owing of some other Masters . The Winds sits always 〈◊〉 my Face , and the foaming Rage of the Sea of this World , and the proud and lofty Waves thereof , do ●ontinually beat upon the sides of the Bark or Ship ●hat my self , my Cause , and my Followers are in : ●e therefore that will not run hazzards , and that 〈◊〉 afraid to venture a drowning , let him not set foot ●nto this Vessel : So whosoever doth not bear his Cross , ●nd come after me , he cannot be my Disciple . For which ●f you intending to build a Tower , s●●teth not down firs●●nd counteth the Cost , whether he have sufficient to finish 〈◊〉 Luke 14. 15 26. 27 28 , 29. True , To Reason this kind of Language tends to ●ast Water upon weak and beginning Desires , but 〈◊〉 Faith it makes the things set before us , and the ●reatness , and the glory of them more apparently excellent and desirable . Reason will say , Then who will profess Christ that hath such course entertainment at the beginning ? but Faith will say , Then surely the things that are at the End of a Christians race in this World , must needs be unspeakably glorious ; since whoever hath had but the knowledge and due consideration of them , have not stuck to run hazzards , hazzards of every kind , that they might imbrace and enjoy them . Yea , saith Faith , it must needs be so , since the Son himself , that best knew what they were , even , For the joy that was set before him , endured the Cross , and despised the shame , and is set down on the right-Hand of the Throne of God , Heb. 12. 2. But I say , There is not in every Man this knowledge of things , and so by consequence not such consideration as can make the Cross and self denial acceptable to them for the sake of Christ , and of the things that are where he now sitteth at the Right-Hand of God ( Col. 3. 2 , 3 , 4. ) Therefore our Lord Jesus doth even at the beginning give to his followers this instruction . And lest any of them should take distaste at his Saying , he presenteth them with the consideration of three things together : namely , The Cross , the Loss of Life and the Soul ; and then reasoneth with them for the same , saying , Here is the Cross , the Life and the Soul. 1. The Cross , and that you must take ●p . if you will follow me . 2. The Life , and that you may save for a time , if you cast me off● 3. And the Soul , which will everlastingly perish if you come not to me , and abide not with me . Now consider what is best to be done , will you take up the Cross come after me and so preserve your Souls from perishing ? or will you shun the Cross to save your lives , and so run the danger of eternal damnation ? Or , as you have it in John ( will you love your life till you lose it ? or will you hate your life and save it ) 〈◊〉 that loveth his life shall lose it , and he that hateth his ●e in this World shall keep it unto life eternal , John 12. ● 5. As who should say , He that loveth a temporal ●ife , he that so loveth it , as to shun the profession ●f Christ to save it , shall lose it upon a worse account , ●han if he had lost it for Christ and the Gospel ; but ●e that will set light by it for the love that he hath to Christ , shall keep it unto life Eternal . Christ having thus discoursed with his followers a●out their denying of themselves , their taking up ●heir Cross and following of him : doth in the next ●lace put the Question to them , and so leaveth it ●pon them for ever , saying , For what shall it profit a Man , if he shall gain the whole World , and lose his own ●oul ? ( ver . 36 ) As who should say , I have bid you ●ake heed that you do not lightly , and without due consideration , enter into a profession of me and of my Gospel ( for he that without due consideration shall ●egin to profess Christ , will also without it forsake ●im , turn from him , and cast him behind his back ) ●nd since I have even at the beginning laid the con●deration of the Cross before you , it is because you ●hould not be surprized and overtaken by it unawares , ●nd because you should know that to draw back from ●he after you have laid your hand to my Plough will make you b unfit for the Kingdom of Heaven . Now ●●nce this is so , there is no less lies at stake than Sal●ation , and Salvation is worth all the World , yea , ●orth ten thousand Worl●s if there should be so many : And since this is so also it will be your wisdom to begin to process the Gospel with expectatio● of the ●ross and tribulation for to that are my Gospellers in ●his World appointed : c And if you begin thus and ●●ould it , the Kingdom and Crown shall be yours : for as God counteth it a righteous thing to recompence tribulation to them that trouble you , so to you who are troubled and endure it ▪ for we count them happy , says , James , that endure , Jam. 1. 12. and 5. 11. ) rest with Saints , when the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire , to take vengeance on them that know not God , and that obey not the Gospel , &c. And if no less lies at stake than Salvation then is a Man's Soul and h●s all at the stake : and if it be so , What will it profit a Man , if by forsaking of me he should get the whole World ? For what shall it profit a Man , if he shall get the whole World , and lose his own Soul ? Having thus laid the Soul in one ballance , and the World in the other , and affirmed that the Soul out-bids the whole World , and is incomparably for value and worth beyond it ; in the next place , he descends to a second question ( which is that I have chosen at this time for my Text ) saying , Or what shall a Man give in exchange for his Soul ? In these Words we have first a supposition , and such an one as standeth upon a double bottom . The Supposition is this , That the Soul is capable of being lost , or thus , 't is possible for a Man to lose his 〈◊〉 . The double bottom that this supposition is grounded upon , is , 1. A Man's ignorance of the worth of his Soul , and of the danger that it is in : And the second is , for that Men commonly do set an higher price upon present ease and enjoyments than they do upon eternal Salvation . The last of these doth naturally follow upon the first ; for if Men be ignorant of the value and worth of their Souls , as by Christ in the Verse before is implyed ; what should hinder but that Men should set an higher esteem upon that with which their carnal desires are taken , then upon that about which they are not concerned , and of which they know not the worth . But again , As this by the Text is clearly supposed , so there is also something implied : namely , That it is impossible to possess some Men with the worth of their Souls , until they are utterly and everlastingly lost . What shall a Man give in exchange for his Soul ? That is Men , when their Souls are lost , and shut down under the Hatches in the Pits , and Hells , in endless perdition and destruction : Then they will see the worth of their Souls , then they will consider what they have lost , and truly not till then . This is plain , not only to sense , but by the natural scope of the words , What shall a Man give in exchange for his Soul ? Or what would not those that are now for sin made to see themselves lost , by the light of Hell Fire ( for some will never be convinced that they are lost , till with rich Dives they see it in the light of Hell Flames : ) ▪ say , what would not such , if they had it , d give in exchange for their immortal Souls , or to recover them again from that place and torment ? 1. The first is , That the loss of the Soul is the highest , the greatest Loss ; a Loss that can never be repaired or made up . What shall a Man give in exchange for his Soul ? that is , to recover or redeem his lost Soul to liberty . I shall observe two Truths in the Words . 2. The second Truth is this , That how unconcerned and careless soever some now be , about the Loss or Salvation of their Souls : yet the day is coming ( but it will then be too late ) when Men will be willing , had they never so much , to give it all in exchange for their Souls . For so the Question implies , what shall a Man give in exchange for his Soul ? What would he not give ? What would he not part with at that day ; the day in which he shall see himself damned , if he had it , in exchange for his Soul ? The first Observation or truth drawn from the words is cleared by the Text , what shall a Man give in exchange for his Soul ? That is , There is not any thing , nor all the things under Heaven , were they all in one Man's Hand , and all at his disposal , that would go in exchange for the Soul , that would be of value to fetch back one lost Soul , or that would certainly recover it from the confines of Hell. e The redemption of the Soul is precious , it ceaseth for ever . And what saith the words before the Text but the same ; For what shall it profit a Man , if he shall gain the whole World , and lose his own Soul ? What shall profit a Man that has lost his Soul ? nothing at all , though he hath by that Loss gained the whole World ; for all the World is not worth a Soul , not worth a Soul in the Eye of God , and judgment of the Law. And it is from this consideration that good Elihu cautioneth Job to take heed , because there is wrath ( saith he ) beware , lest he take thee away with his stroke : when a great Ransom cannot deliver thee . Will he esteem thy Riches ? no not Gold , nor all the Forces of Strength , Job 36. 18 , 19. Riches and Power , What is there more in the World , for Money answereth all things ? that is , all but Soul-concerns : it can neither be a price for Souls while here , nor can that with all the Forces of Strength recover one out of Hell Fire . Doct. 1. ●o then , The first Truth drawn from the Words stands firm ; namely , That the L●ss of the Soul is the highest , the greatest Loss , a Loss that can never be repaired or made up . In my discourse upon this subject , I shall observe this method : I. I shall shew you what the Soul is . II. I shall shew you the greatness of it . III. I shall shew you what it is to lose the Soul. IV. I shall shew you the cause for which Men lose their Souls , and by this time the Greatness of the Loss will be manifest . I. I shall shew you what the Soul is , both as to the various names it goes under , as also by describing of it by its powers and properties , though in all I shall be but brief , for I intend no long discourse . I. The Soul is often called the Heart of Man , or that , in and by which things to either good or evil have their rise : thus desires are of the Heart or Soul , yea before desires , the first conception of good or ev●lare in the Soul , the Heart . The Heart understands , wills , affects , reasons , judges , but these are the faculties of the Soul ; wherefore Heart and Soul , are often taken for one and the same . f My Son , give me thy Heart . Out of the Heart proceedeth evil thoughts , &c. 2. The Soul of Man is often called the Spirit of a Man : because it not only giveth Being , but life to all things and actions in , and done by him . Hence Soul and Spirit are put together as to the same action . g Wi●h my Soul have I desired thee in the night ; yea , with my Spirit within me will I seek thee early : when he saith , yea with my Spirit I will seek thee ; he explaineth not only with what kind of desires he desired God , but with what principal matter his desires were brought forth : It was with my Soul , saith he , to wit , With my Spirit within me . So that of Mary , My Soul , saith she , doth magnifie the Lord , and my Spirit hath rejoyced in God my Saviour : not , that Soul and Spirit are in this place to be taken for two superiour Powers in Man : but the same great Soul is here put under two names or terms , to shew that it was the principal part in Mary , to wit , her Soul that magnified God , even that part that could spirit , and put life into her whole self to do it . Indeed sometimes Spirit is not taken so largely , but is confined to some one power or faculty of the Soul ; h As the Spirit of my Vnderstanding ; and be renewed in the Spirit of your Mind ; and sometimes by Spirit , we a●e to understand other things , but many times by Spirit we must understand the Soul , and also by Soul the Spirit . 3. Therefore by Soul we understand the Spiritual , the best , and most noble part of Man , as distinct from the Body , even that by which we understand , imagine , reason , and discourse . And indeed ( as I shall further shew you presently ) the Body is but a poor empty Vessel , without this great Thing , called the SOVL i The Body without the Spirit or Soul , is dead , or nothing but a clod of dust ( her Soul departed from her , for she died . ) It is therefore the chief and most noble part of Man. 4. The Soul is often called the Life of Man , not a Life of the same Stamp and Nature of the Bruit : for the Life of Man , that is , of the rational Creature , is that , as he is such , wherein , consisteth and abideth the Understanding , and Conscience , &c. Wherefore then a Man dieth , or the Body ceaseth to act , or live in the exercise of the thoughts , which formerly used to be in him : When the Soul departeth , as I hinted even now , her Soul departed from her , for she died ; and as another good Man saith , k In that very day their thoughts perish , &c. The first Text is more emphatical : Her Soul was in departing ( for she dyed . ) There is a Soul of a Beast , a Bird , &c. but the Soul of a Man is another thing : it is his Understanding , and Reason , and Conscience , &c. And this Soul , when it departs , he dies . Nor is this life , when gone out of the Body annihilate , as is the Life of a Beast ; no , this in it self is immortal , and has yet a Place and Being when gone out of the Body it dwelt in ; yea , as quick , as lively is it in its Senses , if not far more abundant than when it was in the Body ; but I call it the Life , because so long as that remains in the Body , the Body is not dead . And in this sense it is to be taken where he saith , He that loseth his life for my sake , shall save it unto life eternal : And this is the Soul that is intended in the Text , and not the Breath , as in some other places is meant . And this is evident , because the Man has a Being , a sensible Being , after he has lost the Soul ; I mean not by the Man , a Man in this World , nor yet in the Body or in the Grave ; but by Man we must understand either the Soul in Hell , or Body and Soul there after the Judgment is over . And for this the Text also is plain , for therein we are presented with a Man sensible of the damage that he has sustained by losing of his Soul : VVhat shall a Man give in exchange for his Soul ? But , 5. The whole Man goeth under this denomination : Man consisting of Body and Soul , is yet called by that part of himself , that is most chief and principal . l Let every Soul ( that is , let every Man ) be subject to the higher Powers . Then sent Joseph , and called his Father Jacob to him , and all his Kindred , threes●ore and fifteen Souls , Acts 7. 14. By both these , and several other places , the whole Man is meant , and is also so to be taken in the Text ; for whereas here he saith , VVhat shall it profit a Man , if he shall gain the the whole VVorld and l●se his own Soul ? 'T is said elsewhere , m For what is a Man advantaged if he shall gain the whole World and lose H●MSELF ? and so consequently , or , VVhat shall a Man give in exchange ( for himself ) for his Soul ? his Soul when he dyes , and Body and Soul in and after Judgment ? 6. The Soul is called Good Man's Darling . n Deliver Lord ( said David ) my Soul from the Sword● my Darling , from the Power of the Dog : So again in another place he saith , o Lord how long wilt thou look on , rescue my Soul from destruction , my darling from the Power of the Lyons ? My darling , this Sentence must not be applied universally , but only to those in whose Eyes their Souls , and the redemption thereof is precious . My Darling , most Men do by their actions say of their Soul , my drudge , my slave ; nay , thou slave to the Devil and Sin : for what sin , what lust , what sensual and beastly lust is there in the World , that some do not cause their Souls to bow before and yield unto ? But David here , as you see , calls it his Darling , or his choice and most excellent thing ; for indeed the Soul is a choice thing in it self , and should , were all wise , be every Man's darling or chief treasure . And that it might be so with us , therefore our Lord Jesus hath thus expressed the worth of the Soul , saying , VVhat shall a Man give in exchange for his Soul ? But if this is true , one may see already what misery he is like to sustain , that has , or shall lose his Soul ; he has lost his Heart , his Spirit . his best Part , his Life , his darling , himself , his whole self , and so in every sense , his all : And now what shall a man , What would a Man , But what can a Man that has thus lost his Soul , himself , and his all , give in exchange for his Soul ? Yea , What shall the Man that has sustained this L●ss to recover all again , since this Man , or the Man ●ut under this Question , must needs be a Man that is gone from hence , a Man that is cast in the judgment , ●nd one that is gone down the Throat of Hell ? But to pass this , and to proceed : I come next to describe the Soul unto you , by such things as it is set ●ut by in the Holy Scriptures , and they are in general ●hree . I. The p Power of the Soul. II. The Senses , the Spiritual Senses of the Soul. III. The Passions of the Soul. I. We will discourse of the Powers , I may call ●hem the Members of the Soul ; for as the Members ●f the Body being many , do all go to the making up ●f the Body , so these do go to the compleating of the ●oul . 1. There is the Vnderstanding ; which may be ●ermed the Head , because in that is placed the Eye ●f the Soul : and this is that which , or by which the ●oul discerneth things that are presented to it , and ●hat either by God , or Satan : This is that by which Man conceiveth , and apprehendeth things so deep ●nd great that cannot by Mouth , or Tongue , or Pen ●e expressed . 2. There is also belonging to the Soul , the Con●ience , in which I may say is placed the seat of Judgment ; for as by the Understanding things are let in Sword● the Soul , so by the Conscience the evil or good ●f such things are tryed , especially when in the. 3. Place the Judgment , which is another part of his noble Creature , has passed , by the light of the ●nderstanding , his verdict upon what is let in to the ●oul . 4. There is as also the Fancy or Imagination , another part of this great thing ▪ the Soul ; and a most curious thing this Fancy is : It is that which presenteth to the Man the idea , form or figure of that , or any of those things wherewith a Man is frighted or taken , pleased or displeased . And , 5. The mind ( another part of the Soul ) is that unto which this Fancy presenteth its things to be considered of , because , without the mind nothing is entertained in the Soul. 6. There is the memory too , another part of the Soul ; and that may be called the Register of the Soul : for it is the memory that receiveth and keepeth in remembrance what has passed , or has been done by the Man , or attempted to be done unto him : And in this part of the Soul , or from it will be fed the Worm that dyeth not when Men are cast into Hell ; also from this Memory will flow that peace at the day of Judgment , that Saints shall have in their service for Christ in the World. 7. There are the Affections too , which are as I may call them , the Hands and Arms of the Soul ; for they are they that take hold of , receive and embrace what is liked by the Soul : And it is a hard thing to make the Soul of a Man cast from it what its affections cleave to and have imbraced . Hence the Affections are called for , when the Apostle bids Men q seek the things above ; set your Affections upon them , saith he : or as you have it in another place , Lay hold of them ; for the Affections are as hands to the Soul , and they by which it fasrneth upon things . 8. There is the Will , which may be called the Foot of the Soul , because by that the Soul , yea , the whole Man is carried , hither and thither , or else held back , and kept from moving . These are the golden Things of the Soul ; though in carnal Men they are every one of them made use of in the Service of Sin and Satan . For the Vnbelieving are throughout impure , as is manifest , because their r Mind and Conscience ( two of the Master-pieces of the Soul ) are defiled : for if the most potent Parts of the Soul are ingaged in their service , what think you , do the more inferior do ? But I say , so it is , the more is the pity : nor can any help it , This work ceaseth for ever , unless the great God who is over all , and that can Souls , shall himself take upon him to sanctifie the Soul ▪ and to recover it , and perswade it to fall in love with another Master . But I say , What is Man , without this Soul , or s wherein lieth his preeminence over a Beast ? no where that I know of . For both ( as to Man's Body ) go to one place , only the Spirit or Soul of a Man goes upward , to wit , to God that gave it , to be by him disposed of with respect to things to come , as they have been and have done in this life . But , 2. I come in the next place t to describe the Soul by its Senses , its spiritual Senses , for so I call them : for as the Body hath Senses partaining to it , and a● it can see , hear , smell , feel and taste , so can the Soul ; I call therefore these the Senses of the Soul , in opposition to the Senses of the Body , and because the Soul is the Seat of all spiritual Sense , where supernatural things are known and enjoyed ; not that the Soul of a natural Man is spiritual in the Apostles sense , for so none are , but those that are born from above , nor u they so always neither . But to go forward . 1. Can the Body see ? Hath it eyes ? so hath the Soul. The Eyes of the Vnderstanding w being enlightned . As then the Body can see Beasts , Trees , Men , and all visible things , so the Soul can see God , Christ , Angels , Heaven , Devils , Hell , and other things that are invisible , nor is this property only peculiar to the Souls that are illuminated by the Holy Ghost ; for the most carnal Soul in the World shall have a time to see these things , but not to its comfort ; but not to its joy , but to its endless woe and misery , it dying in that condition . Wherefore Sinner , x say not thou , I shall not see him , for Judgment is before him , and he will make thee see him . 2. Can the Body bear , y hath it ears ? so hath the Soul ( See Job 4. 12 , 13. ) It is the Soul , not the Body , that hears the Language of things invisible . 'T is the Soul that hears God when he speaks in and by his Word and Spirit , and 't is the Soul that hears the Devil when he speaks by his illusions and temptations . True , there is such an Union between the Soul and the Body , that oft-times if not always , that which is heard by the Ears of the Body , doth influence the Soul , and that which is heard by the Soul , doth also influence the Body ; but yet as to the Organ of Hearing , the Body hath one of his own distinct from that of the Soul , and the Soul can hear and regard even then when the Body doth not , nor cannot . As in time of sleep , deep sleep and trances , when the Body lyeth by as a thing that is useless . For God peaks once , z yea twice , yet Man ( as to his Body ) perceiveth it not . In a Dream , in a Vision of the Night , when deep sleep falleth upon Men , in slumbrings upon the Bed. Then openeth he the Ears of Men and sealeth their instruction , &c. this must be meant of the Ears of the Soul , not of the Body ; for that at this time , is said to be in deep sleep ; moreover , this hearing , it is a Hearing of Dreams and the Visions of the Night . Jeremiah a also tells us , That he had the rare and blessed Visions of God in his sleep ; and so doth Daniel too , by the which they were greatly comforted and refreshed : but that could not be , was not the Soul also capable of hearing ? * I heard the Voice of his words ( said Daniel ) and when I heard the Voice of his words , I was in a deep sleep on my face , and my face toward the Ground . 3. As the Soul can see and hear , so it can b taste and relish , even as really as doth the Palate belonging to the Body . But then the thing so tasted must be that which is suited to the Temper and Palate of the Soul. The Souls taste lyeth not in , nor is exercised about meats , the Meats that are for the Body . Yet the Soul of a Saint can taste c and relish God's word , and doth oft-times find it sweeter than Honey , nourishing as Milk , and strengthning like to strong Meat . The Soul also of Sinners and of those that are unsanctified , can taste and relish , though not the Things now mentioned , yet things that agree with their fleshly minds ▪ and with their polluted and defiled , and vile affections . They can relish and taste that which delighteth them ; yea they can find Soul-delight in an Ale-house , a Whore-house , a Play-house . Ay , they find pleasure in the vilest things , in the things most offensive to God , and that are most destructive to themselves : This is evident to sense , and is proved by the daily practice of Sinners . Nor is the Word barren as to this ; They feed on ashes , d they spend their Money for that which is not Bread , yea , they eat and suck sweetness out of sin , They eat up the Sin of my People as they eat Bread. 4. As the Soul can see , hear e and taste , so it can smell , and bring refreshment to it self that way . Hence the Church saith , f Her Fingers dropped with sweet smelling Myrrh : and again , she saith of her beloved , That his Lips dropped sweet smelling Myrrh . But how came the Church to understand this , but because her Soul did smell that in it , that was to be smelled in it , even in his word and gracious visits . The poor World indeed cannot smell , or savour any thing of the good and fragrant scent and sweet that is in Christ : but to them that believe , His name g is as an oyntment poured fourth , and therefore the Virgins love him . 5. As the Soul can see , taste , hear , and smell , h so it hath the sense of feeling , as quick and as sensible as the Body : He knows nothing that knows not this ; he whose Soul is past feeling , has his Conscience ●eared with an hot Iron . Nothing so sensible as the Soul , nor feeleth so quickly the Love and Mercy , or the Anger and Wrath of God. Ask the awakened Man , or the Man that is under the Convictions of the Law , If he doth not feel ? and he will quickly tell you , That he faints and dyes away by reason of God's hand and his wrath that lyeth upon him : read the first eight Verses of the 38 th . Psal. ( if thou knowest nothing of what I have told thee by experience ) and there thou shalt hear the Complaints of one whose Soul lay at present under the Burthen of guilt , and that cryed out that without help from Heaven , he could by no means bear the same . They also that know what the Peace of God means , and what an eternal weight there is in Glory , know well that the Soul has the sense of feeling , as well as the sense of seeing , hearing , tasting and smelling : but thus much for the senses of the Soul. Thirdly , I come in the next place to describe the Soul , by the Passions of the Soul. The Passions of the Soul , I reckon , are these and such like : to Wit , Love , Hatred , Joy , Fear , Grief , Anger , &c. * And these Passions of the Soul are not therefore good , nor therefore evil , because they are the Passions of the Soul : but are made so by two things , to wit , Principle and Object . The Principle I count that from whence they flow , and the Object that upon which they are pitched . To explain my self , 1. For that of Love , This is a strong Passion , the Holy Ghost saith , i 'T is strong as Death , and cruel as the Grave . And it is then good , when it flows from Faith , and pitches it self upon God in Christ as the Object ; and when it extendeth it self to all that is good , whether it be the good Word , the good Work of grace , or the good Men that have it , and also to their good lives . But all Soul-love floweth not from this principle , neither hath these for its object . How many are there that make the Object of their Love , the most vile of Men , the most base of things , because it flows from vile Affections , and from the Lusts of the Flesh ? God and Christ , good Laws , and good Men , and their holy lives , they cannot abide , because their love wanteth a Principle that should sanctifie it in its first motion and that should steer it to a goodly Object , but that is the first . 2. There is k Hatred , which I count another Passion of the Soul : And this , as the other , is good or evil , as the Principle from whence it flows , and the Object of it are . Ye that l love the Lord , hate evil● then therefore is this passion good , when it singleth out from the many of things that are in the World ▪ that one filthy thing called Sin , and when it setteh i● self , the Soul , and the whole Man against it , and in●gageth all the Powers of the Soul to seek and inven● its ruine : But alas , where shall this Hatred be found ▪ What Man is there whose Soul is filled with his passi●on thus sanctified by the Love of God , and tha● makes sin which is God's enemy , the only object o● its indignation ? How many be there , I say . who● hatred is turned another way , because of the malig●nity of their minds . They hate m Knowledge . They hate God. They hate the Righteous . They hate God's ways . And all is because the Grace of final fear is not th● Root and Principle from whence their hatred flows For the Fear of the Lord is to hate evil ; wherefore where this grace is wanting for a Root in the Sou● there it must of necessity swerve in the letting out ● this passion , because the Soul where grace is wanting is not at liberty to act simply , but is byassed by th● Power of Sin , that while grace is absent , is prese● in the Soul. And hence it is , that this Passion ( which when acted well , is a Vertue ) is so abused and made to exercise its force against that for which God never ordained it , nor gave it license to act . 3. Another Passion of the Soul is n joy , and when the Soul rejoyceth not in iniquity , but rejoyceth in the o Truth . This Joy is a very strong Passion , and will carry a Man through a world of difficulties : 't is a Passion that beareth up , that supporteth and strengtheneth a Man , let the Object of his joy be what it will. 'T is this that maketh the Soul fat in goodness , if it have its object accordingly , and that which makes the Soul bold in wickedness , if it indeed doth rejoyce in iniquity . 4. Another passion of the Soul is p Fear , natural fear ( for so you must understand me of all the Passions of the Soul , as they are considered simply , and in their own nature . ) And as it is with the other Passions , so it is with this , it is made good or evil in its acts , as its principle and objects are ; when this passion of the Soul is good , then it springs from sense of the greatness and goodness , and Majesty of God ; also God himself is the object of this fear ; I will q forewarn you ( says Christ ) whom ye shall fear , Fear him that can destroy both Body and Soul in Hell , yea , I say unto you , fear him : But in all Men this passion is not regulated and governed by these Principles and Objects ; but is abused and turned through the Policy of Satan , quite into another channel . It is r made to fear Men , to fear Idols , to fear Devils and Witches , yea it is made to fear all the foolish , ridiculous and apish Fables , that every old Woman or Atheistical Fortune-teller , has the Face to drop before the Soul. But fear is another passion of the Soul. 5. Another passion of the Soul is Grief , s and it as those aforenamed , acteth even according as it is governed . When holiness , is lovely and beautiful to the Soul , and when the Name of Christ is more precious than life , then will the Soul sit down and be afflicted , because Men keep not God's Law. I beheld t the Transgressors and was grieved , because they kepe not thy word : So Christ , he looked round about with anger , Being grieved for the u hardness of their hearts . But it is rarely seen that this passion of the Soul is thus exercised . Almost every body has other thing● for the spending of the heat of this passion upon : Men are grieved that they thrive no more in the World ; grieved that they have no more carnal , sensual and worldly honour ; grieved that they are suffered no more to range in the Lusts and Vanities of this life : but all this is because the Soul is unacquainted with God , sees no beauty in holiness , but is sensual and , wrapt up in clouds and thick darkness . 6. And lastly , There is w Anger ; which is another passion of the Soul : And that as the rest , is extended by the Soul , according to the Nature of the Principle by which it is acted , and from whence it flows ▪ And in a word , to speak nothing of the fierce●ness and power of this passion , it is then cursed ▪ when it breaketh out beyond the bounds that God hath set it , the which to be sure it doth when it shall by its fierceness or irregular mo●tion , run the Soul into sin . Be angry and x sin not is the Limitation wherewith God hath bounded thi● ●assion : and whatever is more than this , is a gi●ing place to the Devil . And one reason among others , Why the Lord doth ●o strictly set this bound , and these limits to anger , 〈◊〉 that it is so furious a Passion , and for that it ●ill so quickly swell up the Soul with sin , as they say , Toad swells with its poison . Yea , it will in a moment ●o transport the Spirit of a Man , that he shall quickly ●orget himself , his God , his Friend and all good ●ule : but my business is not now to make a Com●ent upon the Passions of the Soul , only to shew ●ou that there are such , and also which they are . And now from this description of the Soul , what ●ollows but to put you in mind what a noble , power●ul , lively , sensible thing the Soul is , that by the Text is supposed may be lost , through the heedles●ess , or carelesness , or slavish fear of him whose Soul ●t is ; and also to stir you up to that care of , and la●our after the Salvation of your Soul , as becomes the Weight of the Matter ; if the Soul were a trivial Thing , or if a Man though he lost it , might yet ●imself be happy , it were another matter : but the ●oss of the Soul is no small loss , nor can that Man ●hat has lost his Soul , had he all the World , yea the whole Kingdom of Heaven in his own power , be but ●n a most fearful and miserable condition : but of these ●hings more in their place . Having thus given you a Description of the y Soul , what it is : I shall in the next place shew you the Greatness of it : And the first thing that I shall take occasion to make this manifest by , will be shewing you the Disproportion that is betwixt th● and the Body : And I shall do it in these followi● particulars , 1. The Body is called z the House of the 〈◊〉 an House for the Soul to dwell in . Now every bo● knows that the House is much inferior to him , 〈◊〉 by God's Ordinance is appointed to dwell therei● that it is called the House of the Soul , you find Paul to the Corinthians ; For a we know , saith h● if our earthly House of this Tabernacle were dissolve we have a Building of God , an House not made wi● hands , eternal in the Heavens . We have then an Ho● for our Soul in this world , and this House is th● Body , for the Apostle can mean nothing else : the●●fore he calls it an earthly House . If our earthly House Our House . But who doth he personate , if he says , T● is an House for the Soul : for the Body is part of h● that says , Our House ? In this manner of Language he personates his 〈◊〉 with the Souls of the rest that are saved ; and th● to do , is common with the Apostles , as will be easi● discerned by them that give attendance to Reading Our earthly Houses ; or as Job saith , b Houses 〈◊〉 Clay , for our Bodies are Bodies of Clay : your r●●membrances are like unto ashes , your bodies are bodies clay . Indeed he after maketh mention of an Hou● in Heaven , but that is not it about which he no● speaks ; now he speaks of this earthly House whi● we have , we , our Souls , to dwell in , while on th● side Glory , where the other House stands , as rea● prepared for us when we shall flit from this to that or in case this should sooner , or later be dissolve ▪ ●ut that is the first , The Body is compared to the House , but the Soul to him that inhabiteth the House : Therefore as the Man is more noble than the House 〈◊〉 dwells in , so is the Soul more noble than the Body . ●nd yet alas , with grief be it spoken , How common ●s it for Men to spend all their care , all their time , ●ll their strength , all their wit , and parts for the ●ody and its honour and preferment , even as if the ●oul were some poor , pitiful , sorry inconsiderable ●nd under-thing ▪ not worth the thinking of , or not ●orth the caring for . But , 2. c The Body is called the Clothing , and the Soul ●hat which is clothed therewith . Now every body ●nows that the Body is more than Rayment , even car●al sense will teach us this : But read that pregnant place ; For we that are in this Tabernacle do groan , being ●urdened ( that is with mortal flesh ) not for that we would be unclothed , but clothed upon , that mortality ●ight be swallowed up of life . Thus the greatness of ●he Soul appears in the preference that it hath to the ●ody : The Body is its Raimen● . We see that above all Creatures , Man , because he is the most noble among ●ll visible Ones , has for the adoring of his Body , that more abundant comeliness : 't is the Body of Man , not of Beast that is clothed with the richest Ornaments ; ●ut now what a thing is the Soul ▪ that the Body it ●elf must be its cloathing ! no suit of apparel is by God thought good enough for the Soul , but that which is made by God himself , and that is that curious thing ●he Body . But oh ! how little is this considered , ●amely , The greatness of the Soul : 'T is the Body , the Cloaths , the suit of Apparel that our foolish fancies ●re taken with : not at all considering the richness and excellency of that great and more noble part ▪ the Soul ; for which the Body is made a Mantle to wra● it up in ; a Garment to cloth it withal . If a Ma●gets a rent in his Cloths , it is little in comparison o● a rent in his Flesh ; yea , he comforts himself whe● he looks on that rent . saying , thanks be to God , it 〈◊〉 not a rent in my Flesh. But ah ! on the contrary how many are there in the World , that are mor● troubled for that , they have a Rent , a Wound , o● a Disease in the Body , than for that they have Soul ▪ that will be lost and cast away . A little Rent in th● Body dejecteth and casteth such down , but they are not at all concerned , though their Soul is now , an● will yet further be torn in pieces . d Now therefor● consider this , ye that forget God , lest he tear you i● pieces , and there be none to deliver : but this is the second thing whereby , or by which the greatness o● the Soul appears ; to wit , in that the Body , that excellent piece of God's Workmanship , is but a Garment , or Clothing , for the Soul. But , 3. e The Body is called a Vessel , or a Case , for the Soul to be put and kept in . That ev●ry one of yo● should know how to possess his Vessel in sanctification an● honour : The Apostle here doth exhort the People to abstain from fornication : which in another place h● saith , is a Sin against the Body . And here again h● saith , f This is the Will of God , your sanctification that you should abstain from Fornication , that the Body be not defiled , that every one of you should know how t● possess his Vessel ▪ in sanctification and honour : His Vessel his Earthen Vessel , as he calls it in another place , For we have this treasure in Earthen Vessels : Thus then the Body is called a Vessel , yea every Man's Body is hi● Vessel . But what has God prepared this Vessel for , and what has he put into it ? Why ▪ many things this Body is to be a Vess●l for , but at present God has put into it that curious thing , the Soul , Cabinets that 〈…〉 rich and costly things of themselves , are not made nor design'd to be Vessels to be stuf● or filled with trumpery and things of no value : no , these are prepared for Rings and J●wel , for Pearls , for Rubies and things that are choice . And if so , what shall ●●e then think of the Soul , for which it is prepared , and that of God , the most rich and excellent Vessel in ●he World , surely it must be a think of worth , yea , of more worth than is the whole World besides . But alas ! Who believes this talk ? do not even the most of Men so set their minds upon , and so admire the glory of this Case or Vessel , that they forget once with seriousness to think , and therefore must of necessity be a great way off of those sutable esteem● , ●hat becomes them to have of their Souls . But oh , ●ince this Vessel , this Cabinet , this Body is so curiously made , and that to receive and contain , what thing is ●●at for which God has made his Vessel ! And what is ●at Soul that he hath put into it ? Wherefore thus ●n the third Place is the greatness of the Soul made ●anifest , even by the Excellency of the Vessel , the Body , that God has made to put it in . 4. g The Body is called , a Tabernacle for the ●oul . Knowing shortly I must put off this my Tabernacle , ●hat is , my Body by Death : So again , For we know that ● our Earthly House of this Tabernacle were dissolved we ●ave a b●ilding of God , &c. In both these places , by ●aberna●le can be mean● nothing but the Body ; ●herefore both the Apostles in these sentences do personate their Souls , and speak as if the Soul wa● the All of a Man : yea , they plainly tell us , that th● Body is but the House , Cloths , Vessel and Tabe●nacle for the Souls . But what a famous thing there●fore is the Soul ? The Tabernacle of old , was a place erected fo● worship but the Worshippers were far more excelle●● than the place ; so our Body is a Tabernacle for th● Soul to worship God in , but must needs be accounte● much inferior to the Soul , for as much as the wor● shippers are always of more honor than the place the● worship in : as he that dwelleth in the Tabernacle● hath more honor than the Tabernacle . h I serv● ( says , Paul ) God and Christ Jesus with my Spirit or So●● in the Gospel ; but not with his Spirit out of , but i● this Tabernacle . The Tabernacle had Instruments o● worship for the Worshippers , so has the Body for th● Soul , and we are bid to i yield our Members as I●struments of righteousness unto God. The Hands , Feet● Ears , Eyes and Tongue ( which last is our glor● when used right ) are all of them Instruments of th●● Tabernacle , and to be made use of by the Soul , the In●habiter of this Tabernacle for the Souls performance● of the service of God. I thus discourse , to shew you the greatness of th● Soul. And in mine Opinion there is something , if no● very much in what I say . For all Men admire th● Body both for its manner of building . and the curi●ous way of its being compacted together . Yea , th● further Men , wise Men , do pry into the wonderfu● work of God , that is put forth in framing the Body● the more still they are made to admire : and yet , a● I said , this Body is but a House , a Mantle , a Vessel● Tabernacle for the Soul. What then is the Soul it ●elf ? But thus much for the first particular . 2. We will now come to other things that shew us ●he Greatness of the Soul. And 1. It is called God's breath of life . k And the Lord God formed Man , that is , the Body , of the Dust of ●he Ground , and breathed into his Nostrils the breath of ●ife , and he became a living Soul. Do but compare ●hese two together , the Body and the Soul : The Body is made of Dust , the Soul is the Breath of God. Now if God hath made this Body so famous , as indeed he has , and yet it is made but of the Dust of the Ground , and we all do know what inferior matter that is , what is the Soul , since the Body is not only its House and Garment , but since its self is made of the breath of God ? But further , it is not only said , That the Soul is of the Breath of the Lord , but that the Lord breathed into him the breath of Life : to wit , a living Spirit , for so the next words infer ; And Man became a living Soul. Man , that is , the more excellent part of him , which for that it is principal , is called Man , that bearing the denomination of the whole : or Man , the Spirit and natural Power , by which as a reasonable Creature the whole of him is acted ; became a living Soul. But I stand not here upon definition , but upon demonstration : the Body that noble Part of Man , had its Original from the Dust : for so says the word , Dust thou art ( as to thy Body ) and to l Dust shalt thou return ; but as to thy more noble part thou art from the breath of God , God putting forth in that a mighty work of creating Power , and m Man was made a living Soul. Mark my reason , There is as great a disparity betwixt the Body and the Soul , as is between the Dust of the Ground , and that her● called the breath of life of the Lord. And , note further● That as the Dust of the Ground did not lose , but gai● glory by being formed into the Body of a Man : so th● breath of the Lord , lost nothing neither , by being mad : living Soul. O Man ! dost thou know what thou art ? 2. n As the Soul is said to be of the breath o● God : so it is said to be made after God's own Image● even after the similitude of God. And God said let t● mate Man in our Image , after our likeness . So Go● created Man in his own Image , in the Image● of God created he him . Mark in his own Image , in the Image of God created he him ; or as James hath it , o l●is made after the similitude of God ; like him , having in it , that which beareth semblance with him . I do● not read of any thing in Heaven or Earth , or unde● the Earth , that is said to be made after this manner or that is at all so termed , save only the Son of God himself . The Angels are noble Creatures , and for present imploy , are made a little higher than Man himself : But p that any of them are said to be made after God's own Image , after his own Image , even after the similitude of God , that I find not . This character the holy Ghost in the Scriptures of Truth giveth only of Man , of the Soul of Man : for it must not be thought that the Body is here intended in whole or in part ; for though it be said , q That Christ was made after the similitude of sinful flesh : yet it is not said , That sinful flesh is made after the similitude of God ; but I will not dispute : I only bring these things to shew how great a thing , how noble a thing the Soul is ; in that at its Creation God thought it worthy to be made , not like the Earth , or the Heavens , or the Angels , Ceraphims , Seraphins , or Arch-Angels ; but like himself , his own self ; saying Let ●s make man in our own likeness . So he made man in ●is own Image . This I say , is a Character above all Angels , for as the Apostle said , To which of the An●el● said he , at any time , thou art my Son ? So , of which of them hath he at any time said , This is or ●hall be made in , or after mine image , mine own Image ? O what a thing is the Soul of Man ! that , above all the Creatures in Heaven or Earth , being made ●n the Image and similitude of God. 3. r Another thing by which the greatness of the Soul is made manifest is this : It is that ( and that only , and to say this is more than to say , it is that above all the Creatures ) that the great God desires communion with . He hath set apart his that is godly for himself : that is , for communion with his Soul : therefore the Spouse saith concerning him , s His desire is towards me ; and therefore he saith again , I will t dwell in them , and walk in them , To dwell in , and walk with , are terms that intimate communion and fellowship , as John saith , u Our fellowship , truly our fellowship , is with the Father , and with his Son Jesus Christ. That is , our Soul-fellowship , for it must not be understood of the Body , though I believe that the Body is much influenced when the Soul has communion with God ; but it is the Soul , and that only , that at present is capable of having and maintaining of th●s blessed communion . But I say , What a thing is this , that God , the great God , should chuse to have fellowship and communion with the Soul above all . We read indeed of the greatness of the Angels , and how near also they are unto God ; but yet there are not such terms that bespeak such familiar acts between God and Angels , as to demonstrate that they hav● such communion with God , as has , or as the Souls o● his People may have . Where has he called them hi● Love , his Dove , his fair one ? And where , when h● speaketh of them , doth he express a communion tha● they have with him , by the similitude of 〈◊〉 Love ? I speak of what is revealed , the secret thing belong to the Lord our God. Now by all this i● manifest the Greatness of the Soul. Men of greatnes● and honour , if they have respect to their own glory will not chuse for their familiars , the base and ras●● Crue of this World ; but will single out for their fellows , fellowship and communion , those that are mo●● like themselves . True , the King has not an equal● yet he is for being familiar only with the Nobles o● the Land ; so God , with him none can compare : ye● since the Soul is by him singled out for his walking Mate and Companion , 't is a sign , it is the highe● born , and that upon which the blessed Majesty looks● as upon that which is most meet to be singled out for communion with himself . Should we see a Man familiar with the King , we would even of our selves conclude he is one of the Nobles of the Land ; but this is not the Lot of every Soul ( some have fellowship with Devils , yet not because they have a more base Original than those that lye in God's bosom , but they through sin . are degenerate , and have chosen to be great with his Enemy ) but all these things shew the Greatness of the Soul. 4. w The Souls of Men are such as God count● worthy to be the Vessels to hold his Grace , the Graces of the Spirit in . The Graces of the Spirit ; what like them , or where here are they to be found , save in the Souls of Men only ? of x his fulness have all we received , and grace for grace ; received , into what ? Into the hidden Parts , as David calls it . Hence the King's Daughter is said to be all glorious within , because adorned and beautified with the Graces of the Spirit . For that which David calls the hidden part , is the inmost part of the Soul ; and it is therefore called the hidden Part , because the Soul is invisible , nor can any one living infallibly know what is in the Soul but God himself . But I say , the Soul is the Vessel into which this golden Oyl is poured , and that which holds , and is accounted worthy to exercise and improve the same . Therefore the Soul is it which is said to love God. y Saw ye him whom my Soul loveth ? and therefore the Soul is that which exerciseth the Spirit of Prayer , With my Soul have I desired thee in the night , and with my Spirit within me will I seek thee early . With the Soul also Men are said to believe , and into the Soul God is said to put his Fear . This is the Vessel into which the wise Virgins got Oyl , and out of which their Lamps were supplied by the same . But what a thing , what a great thing therefore is the Soul , that , that above all things that God hath created , should be the chosen Vessel to put his Grace in . The Body is the Vessel for the Soul , and the Soul is the Vessel for the Grace of God. But , 5. z The Greatness of the Soul is manifest by the Greatness of the Price that Christ paid for it to make it an Heir of Glory ; and a that was his procious Blood. We do use to esteem of things according to the Price that is given for them , especially when we are convinced that the purchase has not been made by the Estimation of a Fool. Now the Soul is purchased by a Price that the Son , the wisdom of God thought fit to pay for the redemption thereof , what a thing then is the Soul ? Judge of the Soul by the Price that is paid for it , and you must needs confess ( unless you count the Blood that hath bought it , an unholy thing ) that it cannot but be of great worth and value . Suppose a Prince , or some great Man , should on a sudden descend from his Throne or Chair of State to take up , that he might put in his bosome , some thing that he had espyed , lying trampled under the Feet of those that stand by ; would you think that he would do this for an old Horse-shooe , or for so trivial a thing as a Pin or a Point ? nay , would you not even of your selves conclude , that , that thing for which the Prince , so great a Man , should make such a stoop , must needs be a thing of very great worth ? Why , this is the case of Christ and the Soul : Christ is the Prince , his Throne was in Heaven , and as he sat there , he espied the Souls of Sinners trampled under the Foot of the Law and Death , for sin : now what doth he , but comes down from his Throne , stoops down to the Earth , b and there since he could not have the trodden-down Souls without price , he lays down his Life and Blood for them . But would he have done this for inconsiderable things ? no nor for the Soul of Sinners neither , had he not valued them higher than he valued Heaven and Earth besides . This therefore is another thing by which the Greatness of Soul is known . 6. c The Soul is immortal , it will have a sensible Being for ever , none can kill the Soul. If all the Angels in Heaven , and all the Men of Earth should lay all their strength together , they cannot kill , or annihilare one Soul : no , I will speak without fear , ●f it may be said , God cannot do what he will not do ; then he cannot annihilate the Soul : but notwithstanding all his wrath and the vengeance that he will inflict on sinful Souls , they yet shall abide with sensible Beings , yet to indure , yet to bear punishment . If any thing could kill the Soul , it would be death , but death cannot do it , neither first nor second , The first cannot , for when Dives d was slain as to his Body by death , his Soul was found ali●● in Hell , He lift up his e Eyes in Hell being in torment . The second death cannot do it , because it is said , their Worm never dies , but is always torturing them with his gnawing ; but that could not be , if time or lying in Hell-fire for ever , could annihilate the Soul. Now this also shews the Greatness of the Soul , that it is that which has an endless life , and that will therefore have a Being endlesly . O what a thing is the Soul ! The Soul then is immortal , though not eternal . That is eternal that has neither beginning nor end ; and therefore eternal is properly applicable to none but God ; hence he is called f the eternal God. Immortal is that , which though it hath a Beginning , yet hath no end , it cannot dye , nor cease to be ; and this is the state of the Soul. It cannot cease to have a Being , when it is once created , I mean a living sensible Being . For I mean by living , only such a Being as distinguishes it from annihilation or uncapableness of sense and feeling . Hence as the rich Man is after death , said to g lift up his Eyes in Hell ; so the Begger is said , when he dyed , to be carried by the Angels into Abraham's bosome . And both these sayings , must have respect to the Souls of these Men ; for as for their Bodies , we know at present 't is otherwise with them . The Grave is their House , and so must be till the Trumpet shall sound , and the Heavens pass away like a Scroul . Now ( I say ) the Immortality of the Soul , shews the Greatness of it , as the eternity of God , sh●● the greatness of God. It cannot be said of any Angel , but that he is immortal , and so it is , and ought to be said of the Soul. This therefore shews the Greatness of the Soul , in that it is as to abiding , so like unto him . 7. h But a word or two more , and so to conclude this Head. The Soul ! why , it is the Soul that acteth the Body in all those things ( good or bad ) that seem good and reasonable , or amazingly wicked . True , the Acts and Motions of the Soul , are only seen and heard in and by the Members and Motions of the Body , but the Body is but a poor Instrument , the Soul is the great Agitator and Actor . i The Body without the Spirit is dead . All those famous Arts and Works , and Inventions of Works that are done by Men , under Heaven , they are all the Inventions of the Soul , and the Body as acting and labouring therein , doth it but as a Tool k that the Soul maketh use of , to bring his Invention unto maturity . How many things have Men found out to the amzing of one another , to the wonderment of one another , to the begetting of endless Commendations of one another in the World , while in the mean time the Soul , which indeed is the true Inventor of all is over-look'd , not regarded , but dragged up and down by every lust , and prostrate , and made a slave to every silly and beastly thing ? O the l amazing darkness that hath covered the Face of the Hearts of the Children of Men , that they cannot deliver their Soul , nor say , is there not a lye in my Right-hand ? though they are so cunning in all other matters . Take Man in Matters that are abroad , and far from home , and he is the mirror of all the Word : but take him at home , and put him upon things that are near him , I mean that have respect to the things that concern his Soul , and then you will find him the greatest Fool that ever God made . But this must not be applyed to the Soul simply , as it is God's Creature , but to the Soul sinful , as it has willingly apostatized from God , and so suffered it self to be darkned , and that with such thick and stupefying darkness , that it is bound up and cannot , it hath a Napkin of sin bound so close before its Eyes , that it is not able ( of it self ) to look to , and after those things which should be its chiefest concern , and without which it will be most miserable for ever . 8. Further , m as the Soul is thus curious about Arts and Sciences , and about every excellent thing of this Life . So it is capable of having to do with invisibles ; with Angels good or bad ; yea , with the highest and supream Being , even with the holy God of Heaven . I told you before , that God sought the Soul of Man to have it for his Companion , and now I tell you , that the Soul is capable of communion with him ( when the darkness that sin hath spread over its face is removed . ) The Soul is an intelligent Power , it can be made to know , and understand depths , and heights , and lengths , and breadths , in those high , sublime and spiritual mysteries , that only God can reveal and teach ; yea , it is capable of diving unutterably into them . And herein is God the God of glory much delighted and pleased , to wit , That he hath made himself a Creature that is capable of hearing , of knowing , and of understanding of his mind , when opened and revealed to it . I think I may say without offence to God or Man , That one reason why God made the World , was that he might manifest himself not only by , but to the works which he made ; but ( I speak with reverence ) how could that be , if he did not also make some of his Creatures capable of apprehending of him in those most high Mysteries and Methods , in which he purposed to reveal himself ? but then , what are those Creatures which he hath made ( unto whom when these things are shewn ) that are able to take them in , and understand them , and so to improve them to God's glory as he hath ordained and purposed they should , but Souls ? for none else in the visible World are capable of doing this but they . And hence it is , that to them , and them only , he beginneth to reveal himself in this World. And hence it is that they , and they only are gathered up to n him , where he is ( for they are they that are called the spirits of just Men made perfect ) the Spirit of a Beast goeth downward o to the Earth , it is the Spirit of a Man that goes upward to God that gave it ; for that , and that only is capable of beholding and understanding the glorious Visions of Heaven , as Christ said , p Father I will that those whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given me ; for thou lovedst me before the Foundation of the World. And thus the greatness of the Soul is manifest . True , the Body is also gathered up into glory , but not simply for its own sake , or because that is capable of it self to know and understand the glories of its Maker ; but that has been a Companion with the Soul in this World , has also been its House , its Mantle , its Cabinet and Tabernacle here : It has also been it , by which the Soul hath acted , in which it hath wrought , and by which its excellent appearances have been manifested . And it shall also there be its copartner and sharer in its glory . Wherefore as the Body here did partake of Soul Excellencies , and was also conformed to its spiritual and regenerate Principles ; so it shall be hereafter a partaker of that Glory with which the Soul shall be filled ; and also be made suitable by that glory , to become a partaker and copartner with it of the eternal Excellencies which Heaven will put upon it . In this World it is a gracious Soul ( I speak now of the Regenerate ) and in that World , it shall be a glorious one . In this World the Body was conformable to the Soul as it was gracious and in that World it shall be conformable to itt , as its glorious : conformable , I say , by partaking of that Glory , that then the Soul shall partake of ; yea , it shall also have an additional glory to adorn , and make it yet the more capable of being serviceable to it , and with it in its great acts before God in eternal glory . O , What great things are the Souls of the Sons of Men ! 9. But again , as the Soul is thus capable of enjoying q God in Glory , and of prying into these Mysteries that are in him : so it is capable with great prosundity to dive into the mysterious depths of Hell. Hell is a place , and state utterly unknown to any in this visible World , excepting the Souls of Men ; nor shall any for ever be capable of understanding the Miseries thereof , save Souls and fallen Angels . Now I think as the Joys of Heaven stand not only in speculation or in beholding of Glory , but in a sensible Enjoyment and unspeakable Pleasure , which these r Glories will yield to the Soul : So the Torments of Hell will not stand in the present lashes and stroaks which by the Flames of eternal Fire God will scourge the Ungodly with ; but the Torments of Hell stand much , if not in the greatest part of them , in those deep thoughts and apprehensions , which Souls in the next World will have of the Nature and Occasions of Sin ; of God , and of separation from him ; of the Eternity of those Miseries , and of the utter Impossibility of their help , ease , or deliverance for ever . O , damned Souls will have thoughts that will clash with Glory , clash with Justice , clash with Law , clash with it self , clash with Hell , and with the everlastingness of Misery ; but the Point , the Edge , and the Poison of all these thoughts will still be gauling , and dropping , and spuing out their stings into the Sore , grieved , wounded , and fretted place , which is the Conscience , though not the Conscience only . For I may say of the Souls in Hell , that they all over are but one wound , one sore . Miseries as well as mercies , sharpen and make quick the Apprehensions of the Soul. Behold Spira in his Book ▪ Cain in his Guilt , and Saul with the Witch of Endor , and you shall see Men ripened , Men inlarged and greatned in their fancies , s imaginations and apprehensions , though not about God , and Heaven and Glory ; yet about their Loss , their Misery , and their Woe , and their Hells . 10. Nor doth their ability t to bear ( if it be proper to say they bear , those dolors which there for ever , they shall endure ) a little demonstrate their greatness . Everlasting burning , devouring fire , perpetual pains , gnawing worms , utter darkness and the ireful words , face and strokes of divine and infinite Justice , will not , cannot , make this Soul extinct , as I said before : I think it is not so proper to say , the Soul that is damned for Sin doth bear these things , as to say it doth ever sink under them ; and therefore their place of torment is called the bottomless Pit , because they are ever sinking , and shall never come there where they will find any stay . Yet they live under wrath , but yet only so as to be sensible of it , as to smart and be in perpetual anguish by reason of the intollerableness of their burthen . But doth not their thus living , abiding , and retaining a Being ( or what you will call it ) demonstrate the greatness and might of the Soul ? Alas ! Heaven and Earth are short of this greatness , for these though under less judgment by far , do fade and wax old u like a Moth-eaten Garment , and in their time will vanish away to nothing . Also we see how quickly the Body , when the Soul is under a fear of the rebukes of Justice ; How soon I say , it wastes , molders away , and crimbleth into the Grave ; but the Soul is yet strong and abides sensible to be dealt withal for Sin , by everlasting burnings . 11. The Soul by God's Ordinance w while this world lasts , has a time appointed it to forsake and leave the Body to be turned again to the Dust as it was , and this separation is made by death : Therefore the Body must cease for a time to have sense or life , or motion ; and a little thing brings it now into this state : But in the next World the wicked shall partake of none of this ; for the Body and the Soul being at the Resurrection rejoyned , this death that once did rend them asunder , is for ever overcome and extinct ; so that these two which lived in Sin ▪ must for ever be yoked together in Hell. Now there the Soul being joyned to the Body , and death which before did separate them , being utterly taken away ; the Soul retains not only its own being , but also continueth the Body to be , and to suffer sensibly the Pains of Hell without those decays that it uses to sustain . And the Reason why this death shall then be taken away , is , because Justice in x its bestowing its rewards for transgressions , may not be interrupted : but that Body and Soul as they lived y and acted in sin together , might be destroyed for sin in Hell together : Destroyed , I say , but with such a z Destruction , which though it is everlasting , will not put a Period to their sensible suffering , the vengeance of eternal Fire . This death therefore , though that also be the Wages of Sin , would now , were it suffered to continue , be an hindrance to the making known of the Wrath of God , and also of the created Power and Might of the Soul. 1. It would hinder the making known of the Wrath of God , for it would take the Body out of the way , and make it uncapable of sensible suffering for sin , and so removing one of the Objects of Vengeance , the Power of God's Wrath would be so far undiscovered . 2. It would also hinder the Manifestation of the Power and Might of the Soul , which is discovered much by its abiding to re●in its own being while the Wrath of God is grap●ng with it : and more , by its continuing to the Body 〈◊〉 sensible being with it self . Death therefore must now be removed , that the ●oul may be made the Object of Wrath without ●olestation or interruption . That the Soul , did I ●y ? yea , that Soul and Body both might be so . Death ●ould now be a Favour , though once the Fruit of ●in , and also the Wages thereof , might it now be ●uffered to continue : because it would case the Soul ●f some of its burthen . For a tormented Body can●ot but be a burthen to a Spirit , and so the wise Man ●nsmuates , when he says , The Spirit of a Man will ●stain his infirmity : that is , bear up under it , but ●et so , as that it feels it a Burthen . We see that ●ecause of the Sympathy that is between Body and ●oul , how one is burthened if the other be grieved . A sick Body is a Burthen to the Soul , and a wounded Spirit is a Burthen to the Body : A wounded Spirit who ●an bear ? but death must not remove this burthen , but the Soul must have the Body for a Burthen , and the Body must have the Soul for a Burthen , and both must have the Wrath of God for a Burthen . O therefore , here will be burthen upon burthen , and all upon the Soul , for the Soul will be the chief Seat of this burthen . But thus much to shew you the Greatness of the Soul. I shall now come to the second Thing which was propounded to be spoken to : and that is to shew you what we are to understand a by losing of the Soul , or what the Loss of the Soul is , What shall a Man give in exchange for his Soul. 1. The Loss of the Soul b is a Loss , in the Nature of it peculiar to it self . There is no such Lo● as to the Nature of Loss as is the Loss of the So● For that he that hath lost his Soul , has lost himse● In all other Losses it is possible for a Man to save him●self , but he that loseth his Soul , loseth himself ; F● c what is a Man advantaged , if he gain the who● World , and lose himself ? So Luke has it . Wherefor● the Loss of the Soul is a Loss that cannot be parallel● He that loseth himself , loseth his all , his lasting a● for himself is his all , his all in the most comprehen● sive Sence : What mattereth it what a Man gets , i● by the getting thereof he loseth himself ? Suppose● Man goeth to the Indies for Gold , and he loadet● his Ship therewith , but at his return , that Sea tha● carried him thither , swallows him up , now what ha● he got ? but this is but a lean Similitude with re● ference to the Matter in hand , to wit , to set fort● the Loss of the Soul. Suppose a Man that has bee● at the Indies for Gold , should at his return himsel● be taken by them of Algiers , and there made a Slav● of , and there be hunger-bit , and beaten till his bon● are broken ; What has he got ? What is he advantaged by his rich adventure ? perhaps you will say , He has got Gold enough to obtain his ransom : Indeed this may be , and therefore no similitude can● be found , that can fully amplifie the Matter . For wha● shall a Man give in exchange for his Soul ? It is a Loss that standeth by it self , there is not another like it : or unto which it may be compared , 't is only like it self , 't is singular , 't is the chief of all losses , the highest , the greatest Loss . For what shall a Man give in exchange for his Soul ? A Man may lose his Wife , his Children , his Estate , his Liberty , and his Life , and have all made up again , and have all restored with ●dvantage , and may therefore , notwithstanding all ●ese losses , be far enough off from losing of himself ; d for he may lose his life and save it : yea , some●imes the only way to save that is to lose it : but ●hen a Man has lost himself , his Soul , then all is gone , ●o all intents and purposes . There is no word says , ●e that loses his Soul , shall save it : but contrary-wise , ●he Text supposeth , that a Man has lost his Soul , and ●hen demands if any can answer it , What shall a Man ●ive in exchange for his Soul ? All then that he gains ●hat loseth his Soul is only this , he has gained a Loss , ●e has purchased the Loss of Losses , he has nothing ●eft him now but his Loss ; but the Loss of himself , of his whole self . He that loseth his life for Christ , ●hall save it , but he that loseth himself for Sin , and for ●he World , shall lose himself to perfection of loss ; ●e has lost himself , and there 's the full Point . There are several things fall under this first head , upon which I would touch a little . 1. He that has lost his Soul e has lost himself : Now he that has lost himself , is no more at his own dispose ; while a Man enjoys himself , he is at his own dispose . A single Man , a free Man , a rich Man , a poor Man , any Man that enjoys himself is at his own dispose . I speak after the manner of Men ; but he that has lost himself is not at his own dispose . He is as I may say , now out of his own hands : he has lost himself , his Soul self , his own self , his whole self by Sin , and Wrath , and Hell hath found him : he is therefore now no more at his own dispose , but at the dispose of Justice , of Wrath and Hell. He is committed to Prison , to Hell Prison , there to abide , not a pleasure , not as long and as little time as he will , but the Term appointed by his Judge : Nor may he the● chuse his own affliction , neither for manner , me●sure , or continuance . 'T is God that will spread th● Fire and Brimstone under him , it is God that w● pile up wrath upon him , and it is God himself th● will blow the Fire . And the Breath of the Lord , like 〈◊〉 Stream of Brimstone f doth kindle it : And thus it 〈◊〉 manifest that he that has lost himself , his Soul is n● more at his own dispose , but at the dispose of the● that find him . 2. Again , As he that has lost himself g is no● at his own dispose , so neither is he at liberty to dispos● of what he has , for the Man that has lost himself● has something yet of his own . The Text implie● that his Soul is his when lost , yea when that and hi● all , himself is lost : but as he cannot dispose of himself , so he cannot dispose of what he hath : let m● take leave to make out my meaning ; If he that i● lost , that has lost himself , has not , notwithstanding● some thing that in some sence may be called his own then he that is lost is nothing . The Man that is i● Hell has yet the Powers , the Sences and Passions 〈◊〉 his Soul ; for not he nor his Soul must be though● to be stript of these ; for then he would be lowe● than the Brute ; but yet all these since he is ther● are by God improved against himself ; or if you wil● the Point of this Man's Sword is turned against hi● own Heart , and made to pierce his own Liver . The Soul by being in Hell , loseth nothing of it● aptness to think , its quickness to pierce , to pry , an● to understand : nay , Hell has ripèned it in all the● things ; but I say , the Soul with its Improvements a● to these ( or any thing else ) is not in the hand of hi● ●hat hath lost himself to manage for his own advan●age , but in the Hand , and in the Power , and to be ●isposed as is thought meet by him into whose re●enging hand by sin he has delivered himself : to wit , ●n the Hand of God : so then God now has the Vi●tory , and disposeth of all the Powers , Sences and ●assions of the Soul for the chast●zing of him that ●as lost himself . Now the Understanding is only ●mployed and improved in , and about the appre●ending of such things as will be like Daggers at the ●eart : to wit about Justice , Sin , Hell and Eternity , ●o grieve and break the Spirit of the Damned ; yea , ●o break , to wound , and to tear the Soul in pieces . ●he depths of Sin which the Man has loved , the ●ood Nature of God whom the Man has hated , the Blessings of Eternity which the Soul has despised ●hall now be understood by him , more than ever : ●ut yet so only , as to increase grief and sorrow , by ●mproving of the good and of the evil of the things ●nderstood , to the greater wounding of the Spirit : ●herefore now , every touch that the Understanding ●all give to the Memory will be as a touch of a r●d ●ot Iron ; or like a draught of scalding Lead poured ●own the Throat . The Memory also letteth these ●ings down upon the Conscience with no less terror ●nd perplexity . And now the Fancy or Imagination ●oth start and stare like a Man by fears , bereft of ●its , and doth exercise it self , or rather is exercised ●y the Hand of revenging Justice , so about the ●readth and depth of present and future punish●ents , as to lay the Soul as on a burning Rack . Now ●so the Judgment , as with a mighty Maul driveth ●o●n the Soul in the sence and pangs of everlasting ●isery , into that Pit that has no bottom ; yea , it ●eth again , and as with a Hammer it rivetteth e●ery ●rful thought and apprehension of the Soul so fast that it can never be loosed again for ever and ever . Alas ! Now the Conscience can sleep , be dull , be misled , or flatter no longer ; No , it must now cry out , understanding will make it ; Memory will make it ; fancy or imagination will make it : Now I say , it will cry out of Sin , of Justice , and of the Terribleness of the Punishment that hath swallowed him up that has lost himself . Here will be no forgetfulness , yet nothing shall be thought on but that which will wound & kill ; here will be no time , cause or mean● for diversion , all will stick and gnaw like a Viper . N● the memory will go out to , where Sin was heretofore committed , it will also go out to the Word that did forbid it . The V●derstanding also , and the Judgmen● too , will now consider of the pretended Necessit● that the Man had to break the Commandments o● God , and of the seasonableness of the Cautions , an● of the Convictions which were given him to forbea● by all which more load will be laid upon him that h● lost himself ; for here all the Powers , Sences a●● Passions of the Soul must be made self-burner● self-tormenters , self executioners by the j● Judgment of God ; also all that the Will sha● do in this place , shall be but to wish for eas● but the wish shall only be such as shall on●● seem to lift up , for the Cable Rope of despair sha● with violence pull him down again . The will i● deed will wish for ease , and so will the mind , &c. b● all these wishers will by wishing arrive to no mo● advantage but to make despair which is the mo● twinging stripe of Hell to cut yet deeper into t●● whole Soul of him that has lost himself : Where fo● after all that can be wisht for : they return again● their burning Chair , where they sit and bewail the● misery . Thus will all the Powers , Sences and P●●●ons of the Soul of him that has lost himself , 〈◊〉 of his own power to dispose for his advantage ; and will be only in the Hand and under the Management of the revenging Justice of God. And herein will that state of the Damned be worse than it is now with the fallen Angels ; for though the fallen Angels are now cast down to Hell , in Chains , and sure in themselves at last to partake of eternal judgment ; yet at present h they are not so bound up as the lamned Sinners shall be : for not withstanding their Chains and their being the Prisoners of the horrible Hells : yet they have a kind of liberty granted them , and that liberty will last till the time appointed ; to tempt , to plot , to contrive and invent their mischiefs against the Son of God and his . And though Satan knows that this at last will work for his future condemnation , yet at present he finds it some diversion to his trembling mind , and obtains through his being so busily imploying of himself against the Gospel and its professors , something to sport and refresh himself withal ; yea , and doth procure to himself some small crumbs of minutes of forgetfulness of his own present misery , and of the Judgment that is yet to pass upon him ; but this priviledge will then be denied to him that has lost himself , there will be no cause nor matter for diversion ; there it will ( as in the old World ) rain day and night i Fire and Brimstone from the Lord out of Heaven upon them ; misery is fixed , the Worm will be always sucking at , and gnawing of , their Soul : Also as I have said afore , all the Powers , Sences and Passions of the Soul will throw their Darts inwards , yea , of God will be made to do it to the utter unspeakable and endless torment of him that has lost himself . Again , 3. All therefore that he that has lost himself can do , is to sit down by the Loss ; Do I say he can do this ? Oh! if that could be , it would be to such a Mercy ; I must therefore here correct my self , k that th●y cannot do , for to sit down by the Loss , implies , a Patient enduring , but there will be no such grace as patience in Hell with him that has lost himself ; here will also want a bottom for patience , to wit , the Providence of God for a Providence of God , though never so dismal , is a bottom for patience to the afflicted : but Men go not to Hell by Providence , but by Sin. Now Sin being the Cause other effects are wrought ; for they that go to Hell , and that there miserably perish , shall never say it was God by his providence that brought me hither , and so shall not have that on which to lean and stay themselves . They shall justifie God , and lay the sault upon themselves , concluding that it was sin with which their Souls did voluntarily work ; yea , which their Souls did such in as sweet Milk , that is the Cause of this their torment . Now this will work a●ter another manner and will produce quite another thing than patience , or a Patient enduring of their torment ; for their seeing that they are not only lost , but have lost themselves , and that against the ordinary means that of God was provided to prevent that loss ; yea , when they shall see what a base thing Sin is , how that it is the very worst of things , and that which also makes all things had ; and that for the sake of that they have lost themselves ; this will make them ●ret , and gnash and gnaw with anger themselves ; this will set all the Passions of the S●ul save love ( for that I think will be stark dead ) all in a Rage , all in a self-tormenting Fire . You know there is nothing that will sooner put a Man into , and manage his rage against himself , than will a full Conviction in his Conscience , that by his own only folly , and that against caution , and councel and reason to the contrary , he h●th brought himself into extream distress and misery . But how much more will it make this fire burn , when he shall see all this is come upon him for a Toy for a Bauble , for a thing that is worse than nothing . Why this is the case with him that has lost himself and therefore he cannot sit down by the Loss , cannot be at quiet under the Sense of his Loss . For sharply and wonderful piercingly , considering the Loss of himself , and the Cause thereof which is Sin , he salls to a tearing of himself in pieces with thoughts as hot as the Coals of Juniper , and to a gnashing upon himself for this ; also the divine Wisdom and Justice of God helpeth on this self-tormenter in his self-●ormenting work , by holding the Justice of the Law against which he has offended , and the unreasonableness of such offence continually before his Face . For if to an inlightned Man who is in the door of hope , the sight of all past evil Practices will work in him vexation of Spirit to see what fools we were , l how can it but be to them that go to Hell a vexation , only to understand the Report , the Report that God did give them of Sin , of his Grace , of Hell , and of everlasting Damnation ; m and yet that they should be such fools to go thither . But to pursue this head no further I will come now to the next thing . 2. As the Loss of the Soul n is in the Nature of the Loss , a Loss peculiar to it self . So the Loss of the Soul is a double Loss ; it is , I say , a Loss that i● double , lost both by Man and God ; Man has lost it , and by that Loss has lost himself , God has lost it , and by that Loss it is cast away . And to make this a little plainer unto you , I suppose it will be readily granted that Men do lose their Souls , but now how doth God lose it ? The Soul is God's as well as Mans ; o Mans because it is of themselves , God's because it is his Creature ; God has made us this Soul , and hence it is that all Souls are his . Now the Loss of the Soul doth not only stand in the Sin of Man , but in the Justice of God ; hence he says , What is a Man advantaged , if he gains the whole World , and lose himself , p or be cast away . Now this last clause [ or be cast away ] is not spoken to shew what he that has lost his Soul has done ( though a Man may also be said to cast away himself ) but to shew what God will do to those that have lost themselves : what God will add to that Loss . God will not cast away a righteous Man , but God will cast away the q wicked , such a wicked one as by the Text is under our consideration . This then is that which God will add , and so make the sad state of them that lose themselves double . The Man for Sin has lost himself , and God by Justice will cast him away : according to that r of Abigail to David , The Soul of my Lord , said she , shall be bound in the bundle of life with the Lord thy God , and the Souls of thine enemies , them shall he sling out , as out of the midst of a Sling . So that here is God's hand as well as Man 's ; Man's by Sin , and God's by Justice . God shall cast them away ; wherefore in the Text above-mentioned , he doth not say , or cast away himself , as meaning the act of the Man whose Soul is lost , but , or be cast away , supposing a second Person joyning with the Man himself in the making up of the greatness of the Loss of Soul : to wit , God himself , who will verily cast away that Man who has lost himself . God shall cast them away ; that is , exclude them his favour or protection , and deliver them up to the due reward of their deed ! he shall shut them out of his Heaven , and deliver them up to their Hell ; he shall deny them a share in his Glory , and shall leave them to their own shame ; he shall deny them a Portion in his Peace , and shall deliver them up to the Torments of the Devil and of their own guilty Consciences ; he shall cast them out of his affection , pity and compassion , and shall leave them to the Flames that they by Sin have kindled , and to the Worm or biting Cockatrice that they themselves have hatched , nursed and nourished in their bosoms . And this will make their loss double , and so a Loss that is loss to the uttermost : a Loss above every Loss . A Man may cast away himself , and not be cast away of God ; a Man may be cast away by others , and not be cast away of God ; yea , what way soever a Man be cast away , if he be not cast away for Sin , he is safe , he is yet sound , and in a sure hand : But for a Man , so to lose himself as by that loss to provoke God to cast him away too , This is fearful . The casting away then , mentioned in Luke , is a casting away by the Hand of God , by the revenging Hand of God , and it supposeth two things . I. God's abhorrence of such a Soul. II. God's just repaying of it for its wickedness by way of retaliation . 1. It supposeth God's abhorrence of the Soul : that which we abhor that we cast from us , and put out of our favour and respect with disdain , and a loathing thereof : So when God teacheth Israel to loath and abhor their Idols , he bids them s to cast away their very covering as a slinking and menstruous Cloth , and t● say unto it , get you hence . He shall gather the good into Vessels , and cast the bad away . Cast them out of my presence : Well but whither must they go ? the Answer is into Hell , into utter darkness , into the Fire that is prepared for the Devil and his Angels . Wherefore to be cast away of God , it sheweth unto us God's abhorrence of such Souls , and how vile and loathsome such are in his divine eyes . And the Similitude of Abigail's sling mentioned before , doth yet further shew us the greatness of this abhorrence , Th● Souls of thine enemies , said she , God shall sling out as out of the middle of a Sling . When a Man casts a Stone away with a Sling , then he casteth it farthest from him . For with a Sling he can cast a Stone farther than by his hand ; and he , saith the Text , shall cast them away as with a Sling . But that is not all neither , for it is not only said , That he shall sling away their Souls , but that he shall sling them away as out of the middle of a Sling . When a Stone is placed to be cast away , just in the middle of a Sling , then doth the Slinger cast it furthest of all . Now God is the Slinger , abhorrence is his Sling , the lost Soul is the Stone , and it is placed in the very middle of the Sling , and is from thence cast away : and therefore it is said again , That such shall go into utter outer darkness , that is , furthest off of all . This therefore shews us how God abhors that Man that for sin has lost himself : And well he may ; for such an one has not only polluted and defiled himself with Sin ( and that is the most offensive thing to God under Heaven ) but he has abused the handy Work of God. The Soul , as I said before , is the Workmanship of God , yea , the top-piece that he hath made in all the visible World , also he made it for to be delighted with it , and to admit it into communion with himself : now for Man ●hus to abuse God ; for a Man to take his Soul , which ●s God's , and prostrate it to Sin , to the World , to the Devil , and every beastly Lust , flat against the Command of God , and notwithstanding the Soul was also his ; this is horrible , and calls aloud upon that God whose Soul this is , to abhor , and to shew by all means possible his abhorrence of such an one . 2. As this casting of them away , supposeth God's abhorrence of them : so it supposeth God's just repaying of them for their wickedness by way of retaliation . God all the time of the exercise of his long suffering and forbearance towards them did call upon them , wait upon them , send after them by his Messengers , to turn them from their evil ways : but they t despised at , they mocked , the Messengers of the Lord ; also they shut their eyes , and would not see , they stopped their ears and would not understand , and u did harden themselves against the beseeching of their God. Yea , all that day long he did stretch out his hand towards them , but they chose to be a rebellious and gainsaying People ; yea they said unto God , Depart from us , and what 's the Almighty that we should pray unto him ? And of all these things God takes notice , writes them down , and seals them up for the time to come , and will bring them out , and spread them before them , saying , I have called and you have refused , I have stretched out mine hand and no Man regarded , I have exercised patience and gentleness , and long suffering towards you , and in all that time you despised me , and cast me behind your back ; and now the time , and the exercise of my patience , when I waited upon you , and suffered your manners , and did bear your contempts and scorns is at an end : wherefore I wi● now arise and come forth to the judgment that I have appointed . But Lord , saith the sinner , we turn now . But now , saith God , turning is out of season , the day of my patience is ended . But Lord , says the Sinner , behold our cries . But you did not , says God , behold nor regard m● cries . But Lord , saith the Sinner , Let our beseeching fin● place in thy compassions . But , saith God , I also beseeched , and I was not heard . But Lord , says the Sinner , our sins lye hard upon us . But I offered you pardon when time was , says God , and then you did utterly reject it . But Lord , says the Sinner , let us therefore have i● now . But now the Door is shut , saith God. And what then ? Why then by way of retaliation , God will serve them as they have served him , and so the wind-up of the whole will be this , They shall have like for like . Time was when they would have none of him , and now will God have none of them . Time was when they cast God behind their back , and now he will cast away their Soul. Time was when they would not heed his calls , and now he will not heed their cries . Time w was when they abhorred him , and now his Soul also loatheth them . This is now by way of retaliation , like for like , scorn for scorn , repulse for repulse , contempt for contempt ; according to that which is written , Therefore it came to pass , that as I cryed , x and they would not hear : so ●hey cryed , and I would not hear , saith the Lord. And ●hus I have also shewed you that the Loss of the Soul ●s double , lost by Man , lost by God. But Oh! who thinks of this ? who , I say , that ●ow makes light of God , of his word , his servants and ways , once dreams of such retaliation , though God to ●arn them hath even in the day of his patience , threatned to do it in the day of his wrath : saying , ●ecause I called and ye refused , I have stretched out my hand , and no Man regarded ; but ye have set at naught all my counsel , and would none of my reproof : I also will laugh at your calamity , I will mock when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a Whirl-wind , when distress and anguish cometh upon you , then shall they call upon me , but I will not answer : they shall seek me early but they shall not find me . I will do unto them as they have done unto me , and what unrighteousness is in all this . But , 3. As the Loss of the Soul is a Loss peculiar to it self , and a Loss double ; So in the third place , it is a Loss most fearful , because it is a Loss attended with the most heavy Curse of God. This is manifest both in the giving of the rule of Life , and also in , and at the time of execution for the breach of that Rule . It is manifest at the giving of the Rule , Cursed be he that z confirmeth not all the words of this Law to do them ; and all the People shall say , Amen : It is also manifest that it shall be so at the time of Execution ; Depar● a from me , ye Cursed , into everlasting Fire , prepared for the Devil and his Angels . What this Curse is , none do know so well as God that giveth it , and as the fallen Angels , and the Spirits of damned Men that are now shut up in the Prison of Hell and bear it . But certainly it is the chief and highest of all kind o● curses : To be cursed in the Basket , and in the stor● in the Womb , and in the Barn , in my Cattle , and i● my Body , are but Flea-bitings to this , though the● are also unsupportable in themselves ; only in gene●ral , it may be described thus : But to touch upo● this Curse , it lyeth in a deprivation of all good ; an● in a being swallowed up of all the most fearful miserie● that an holy , and just , and eternal God can righteously inflict , or lay upon the Soul of a sinful Ma● Now let reason here come in and exercise it self in the most exquisite manner : Yea , let him now count up all , and all manner of curses and torments that 〈◊〉 reasonable and an immortal Soul is , or can be made capable of , and able to suffer under , and when he ha● done , he shall come infinitely short of this great A●●thema , this master curse which God has reserved amo●gst his Treasuries , and intends to bring out in that day of battle and war , which he purposeth to make upon damned Souls in that day . And this Go● will do , partly as a retaliation as the former , and partly by way of Revenge . 1. By way of Retaliation : As he loved cursing , so let it come-unto him ; a● he delighted not in blessing ; so let it be far from him . Again , As he cloathed himself with cursing b like as with a Garment ; so let it come into his Bowels like Water , and like Oyl into his Bones ; let it be unto him as 〈◊〉 Garment which covereth him , and for a Girdle wherewith he is girded continually ; Let this , saith Christ , be the reward of mine Adversaries from the Lord , &c. 2. As this Curse comes by way of Retaliation , so it cometh by way of Revenge . God will right the wrongs that Sinners have done him , will repay vengeance for the despite and reproach wherewith they have affronted him , and will revenge the quarrel of his Covenant . And the beginning of revenges are terrible , what c then will the whole execution be , when he shall come in flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of Jesus Christ ? And therefore this Curse is exeecuted in wrath , in jealousie , in anger , in fury ; yea , the d Heavens and the Earth shall be burned up with the fire of that jealousie in which the great God will come , when he cometh to curse the Souls of Sinners , and when he cometh to defie the ungodly . It is little thought of , but the manner of the coming of God to judge the World , declares what the Souls of impenitent Sinners must look for then . It is common among Men , when we see the Form of a Man's countenance changed , when we see Fire sparkle out of his Eyes , when we read rage and fury in every cast of his Face , even e before he says ought , or doth ought either , to conclude that some fearful thing is now to be done . Why , it is said of Christ when he cometh to judgment , that the Heavens and the Earth fly away ( as not being able to endure his looks ) that his Angels are clad in f flaming fire , and that the Elements melt with fervent heat , and all this is that the Perdition of ungodly Men might be compleated , from the presence of the Lord , in the heat of his anger , from the glory of his power . Therefore God will now be revenged , and so ease himself of his Enemies , when he g shall cause Curses like Milstones to fall as thick as Hail on the hairy Scalp of of such a one as goeth on still in his Trespasses . But 4. As the Loss of the Soul is a Loss peculiar to it self , a Loss double , and a Loss most fearful ; so it is a Loss everlasting . The Soul that is lost , is never to be found again , never to be recovered again , never to be redeemed again . It 's banishment from God , is everlasting , the fire in which it burns , and by which it must be tormented is a Fire that is ever , everlasting Fire , everlasting burnings , the Adder , the Snake , the Stinging-worm , dyeth not , nor is the Fire quenched ; and this is a fearful thing . A man may endure to touch the Fire with a short touch and away , but to dwell with everlasting burnings , that is fearful . Oh , then what is dwelling with them , and in them for ever and ever● We use to say , light burdens far carried are heavy , what then will it be to bear that burden , that guilt , that the Law , and the justice and wrath of God will lay upon the lost Soul for ever ? Now tell the Stars , now tell the drops of the Sea , and now tell the blades of Grass that are spread upon the Face of all the Earth if thou canst , and yet sooner may'st thou do this than count the thousands of millions of thousands of years that a damned Soul shall lye in Hell. Suppose every Star that is now in the Firmament was to burn ( by himself one by one ) a thousand years apiece ; would it not be a long while before the last of them was burned out ? and yet sooner might that be done , than the damned Soul be at the end of punishment . There are three things couched under this last head that will fill up the punishment of a Sinner . The first is that it is everlasting . The second is , that therefore it will be impossible for the Souls in Hell ever to say , now we are got ha● way through our sorrows . The third is , and yet every moment they shall en●dure eternal punishment . The first I have touched upon already , and therefore shall not enlarge , only I would ask the wanton or unthinking Sinner , whether twenty or thirty , or forty years of the deceitful pleasures of sin , is so rich a prize as that a man may well venture the ruines that everlasting burnings will make upon his Soul , for the obtaining of them , and living a few moments in them . Sinner , consider this before I go any further , or before thou readest one line more . If thou hast a Soul , it concerns thee ; if there be a Hell it concerns thee ; and if there be a God that can , and will punish the Soul for Sin everlastingly in Hell , it concerns thee : Because , In the second place it will be impossible for the damned Soul ever to say , I am now got half way through my sorrows . That which has no end , has no middle . Sinner , make a round Circle or Ring upon the Ground , of what bigness thou wilt : this done , go thy way upon that Circle or Ring , until thou comest to the End thereof ; but that , sayest thou , I can never do , because it has no end : I Answer , But thou mayest as soon do that , as wade half way through the lake of Fire that is prepared for impenitent Souls . Sinner , What wilt thou take to make a Mountain o● Sand that will reach as high as the Sun is at Noon ? I know thou wilt not be ingaged in such a Work , because it is impossible thou shouldest ever perform it : But I dare say , the task is greater when the Sinner has let out himself to Sin , for a Servant , because the wages is everlasting burnings . I know thou mayest perform thy service , but the wages , the judgment , the punishment is so endless , that thou , when thou hast been in it more millions of years than can be numbred , art not , nor never yet shall be able to say , I am half way through it : And yet , 3. That Soul shall partake of ( every moment ) that punishment that is eternal . Even as Sodom an● Gomorrha , and the h Cities about them in like manner , giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of eternal fire . 1. They shall endure eternal punishment , in the nature of punishment . there is no punishment her● wherewith one Man can chastise another , that ca● deserve a greater Title than that of transient or temporary punishment , but the punishment there is eternal , even in every stripe that is given , and in every moment that it grapleth with the Soul : even ever● twinge , every gripe , and every stroke that justice inflicteth , leaveth anguish that in the nature of punishment is eternal behind it . It is eternal , because i● comes from God and lasts for ever and ever . Th● justice that inflicts it has not a beginning , and it 〈◊〉 this justice in the operations of it , that is alway● dealing with the Soul. 2. All the workings of the Soul under this punishment , are such as cause it in its sufferings to endur● that which is eternal . It can have no thought 〈◊〉 the end of punishment , but it is presently recalled b● the decreed gulf that bindeth them under perpetu●● punishment . The i great fixed gulf they know will keep them in their present place , and not suffe● them to go to Heaven ; and now there is no othe● place but Heaven or Hell to be in , for then the Eart● and the works that are therein will be burned u● Read the Text , But k the Day of the ●ord , will co●● as a Thief in the Night , in the which the Heavens sh● pass away with a great noise , and the Elements shall m● with servent heat , and the Earth also , and the Wor● ●hat are herein shall be burnt up . If then there will be ●o third place , it standeth in their minds , as well as ●n God's decree , that their punishments will be e●ernal : So then sorrows , anguish , tribulation , grief , ●oe and pain , will in every moment of its abiding ●pon the Soul , not only flow from thoughts of what ●as been , and what is , but also from what will be , ●nd that for ever and ever . Thus every thought ●hat is truly grounded in the cause and nature of their ●tate will roul , toss , and tumble them up and down 〈◊〉 the cogitations and fearful apprehensions of the ●stingness of their damnation . For I say , their ●inds , their memories , their understandings and con●iences will all , and always be swallowed up with ●or ever : yea , they themselves will by the means of ●hese things be their own tormenters for ever . 3. There will not be spaces , as Days , Months , Years and the like , as now , though we make bold so ●o speak ( the better to present our thoughts of each ●thers capacities ) for then there shall be time no ●onger ; also day and night shall then be come to an ●nd . He l hath compassed the Waters with bounds , un●il the day and night come to an end , until the end of ●●ght with darkness . Now when time , and day , ●nd night , are come to an end , then there comes in ●ternity , as there was before the day and night , or ●ime was created : and when this is come , punish●ent nor glory must none of them be measured by ●ays , or months , or years ; but by eternity it self . Nor shall those concerned either in misery or glory , ●eckon of their now new state , as they used to reckon ●f things in this World : but they shall be suted in ●heir capacities , in their understandings , and appre●ensions , to judge and count of their condition , according , as will best stand with their state in eter●nity . Could we but come to an understanding of thing done in Heaven and Hell , as we understand ho● things are done in this World , we should be strang● amazed to see how the change of places and of co●ditions , has made a change in the understandings 〈◊〉 Men , and in the manner of their enjoyment of thing● But this we must let alone till the next World , a● until our lancing into it , and then whether we be 〈◊〉 the Right or Left-hand ones , we shall well know th● state and condition of both Kingdoms . In the mea● time let us addict our selves to the Belief of the Scri●tures of Truth , for therein is revealed the way 〈◊〉 m that of eternal life , and how to escape the dam●nation of the Soul. But thus much for the Loss 〈◊〉 the Soul , unto which let me add for a conclusion the● Verses following . These cry alas , but all in vain , They stick fast in the mire ; They would be rid of present pain , Yet set themselves on fire ; Darkness is their perplexity , Yet do they hate the light ; They always see their misery , Yet are themselves all night . They are all dead , yet live they do , Yet neither live nor dye : They dye to weal , and live to woe ; This is their misery . Now will confusion so posse●s ●hese Monuments of ire , ●nd so confound them with distress , ●nd trouble their desire ; That what to think , or what to do , ●r where to lay their head , ●hey know not : 't is the damned's woe : ●o live and yet be dead . These castaways would fain have life , ●ut know they never shall : ●hey would forget their dreadful plight , ●ut that sticks fast'st of all . God , Christ and Heav'n , they know are best , ●et dare not on them think : ●hey know the Saints enjoy their rest , ●hile they their tears do drink . And now I am come to the fourth thing , that is , ●o shew you the cause of the Loss of the Soul. That Men have Souls , that Souls are great things , ●hat Souls may be lost , this I have shewed you ●lready : Wherefore I now proceed to shew ●ou the cause of this Loss . The cause is laid ●own in the Eighteenth Chapter of Ezekiel in ●hese words , Behold n all Souls , says God , are mine , ●s the Soul of the fallen , so also the Soul of the Sun is ●ine : the Soul that sinneth it shall dye . It is sin then , ●r sinning against God , that is the cause of dying , of ●amning in Hell Fire , for that must be meant by dy●ng : otherwise , to dye according to our ordinary acceptation of the notion , the Soul is not capable of , being indeed immortal , as hath been afore assert● So then the Soul that sinneth that is , and per●vering in the same , that Soul shall dye , be cast a●●or damned . Yea , to ascertain us of the undoubt● Truth of this , the Holy Ghost doth repeat it aga●● and that in this very Chapter , saying , The o S● that sinneth , it shall dye . Now the Soul may divers ways be said to si●● gainst God. As 1. In its receiving of sin into its bosom , and in 〈◊〉 retaining , and entertaining of it there . Sin m●● first be received before it can act in , or be acted 〈◊〉 the Soul. Our first Parents first received in the s●gest , or motion , and then acted it . Now it is 〈◊〉 here to be disputed , when sin was received by t●● Soul , so much as whether ever the Soul received si● for if the Soul has indeed received sin , into it se● then it has sinned , and by doing so , has made it se● an object of the wrath of God , and a fire-brand of H●● I say , I will not here dispute when sin was receiv● by the Soul , but it is apparent enough , that it r●ceived it betimes , because in old time , every Ch●● that was brought unto the Lord , was to be redeeme● and that at a p Month old : which to be sure , u● very early ; and implyed that then , even then , th● Soul in God's judgment stood before him as defil● and polluted with sin . But although I said , I w●● not dispute at what time the Soul may be said to r●ceive sin , yet it is evident that it was precedent 〈◊〉 the redemption made mention of just before , and 〈◊〉 before the Person redeemed had attained to the Ag● of a Month. And that God might in the Languag● Moses , give us to see cause of the necessity of this ●emption , he first distinguisheth , and saith , The ●●lling of a Cow , or the firstling of a Sheep , or the ●stling of a Goat , did not need this redemption , for ●●ey were clean or holy . But the first-born of Men , ●●o was taken in lieu of the rest of the Children , and ●●e firstling of unclean Beasts , thou shalt surely redeem , ●th he . But why was the first-born of Men coupled ●th unclean Beast , but because they were both un●an . But how ? I Answer , the Beast was unclean by ●od's ordination , but the other was unclean by sin . ●ow then it will be demanded , How a Soul before it as a Month old , could receive sin to the making of 〈◊〉 self unclean ? I Answer , There are two ways of ●●ceiving , one active , the other Passive : This last the way by which the Soul at first receiveth sin , and 〈◊〉 so receiving 〈◊〉 becometh culpable , because polluted ●d defiled by it . And this passive way of receiving often mentioned q in Scripture . Thus the pans ●●ceived the ashes : thus the molten Sea received three ●●ousand Baths : thus the Ground receiveth the Seed : ●nd this receiving is like that of the Wooll , which ●●ceiveth the Dye , either Black , White or Red ; ●nd as the Fire that receiveth the Water till it be all ●uenched therewith , or as the Water receiveth such ●●inking and poisonous matter into it , as for the ●●ke of it , it poured out and spilt upon the Ground . ●ut whence r should the Soul thus receive sin ? I an●●er , from the Body , while it is in the Mothers Belly , ●he Body comes from polluted Man , and therefore 〈◊〉 polluted ( Who can bring s a clean thing out of an ●●clean ? ) The Soul comes from God's hand , and ●herefore as so , is pure and clean ; but being put into this Body , it is tainted , polluted , and defiled w● the faint , stench and filth of sin : nor can this ste●● and filth be by Man purged out , when once from 〈◊〉 Body got into the Soul ; sooner may the Blackam●● change his Skin , or the Leopard his Spots , than 〈◊〉 Soul , were it willing , might purge it self of this p●●lution . Tho' thou wash thee with Nitre , and take 〈◊〉 much Sope , yet thine iniquity is marked before me , 〈◊〉 the Lord God. 2. But as I said , the Soul has not only received 〈◊〉 but retains it , holds it , and shews no kind of r●●●●stance . It is enough that the Soul is polluted 〈◊〉 defiled , for that is sufficient to provoke God to 〈◊〉 it away ; for which of you would take a Cloth anno●ed with stinking ulcerous Sores to wipe your Mo●●withal , or to thrust it into your bosoms ? and 〈◊〉 Soul is polluted with far worse pollution than a●● such can be ; but this not all , it retains Sin as 〈◊〉 Wooll retains the Dye , or as the infected Water ●●●ceives the stench or poisonous scent . I say , it ●●●tains it willingly , for all the Power of the Soul is 〈◊〉 only captivated by a seizure of sin upon the Soul , 〈◊〉 it willingly , heartily , unanimously , universally 〈◊〉 leth in with the natural filth and pollution that is sin , to the estranging of it self from God , and obtaining of an intimacy and compliance with 〈◊〉 Devil . Now this being the state and condition of 〈◊〉 Soul from the Belly ; yea from before it sees the li●●● of this World. What can be concluded , but 〈◊〉 God is offended with it ? For how can it otherw●●●● be , since there is holiness and justice in God ? He 〈◊〉 those that are born of a Woman , whose Original 〈◊〉 by carnal conception with Man , are said to be Serpents so soon as born . t The wicked , and all 〈◊〉 are so , go astray as soon as they are born , speaking ●●●es . Their Poyson is the Poyson of a Serpent , they are 〈◊〉 the deaf Ad●er that stoppeth his Ear. They go a●ay from the Belly , but that they would not do , if ●●●ght of the Powers of their Soul was unpolluted , ●ut their Poyson is the Poyson of a Serpent . Their Poy●●n what is that ? their pollution , their original pol●●tion , that is as the Poyson of a Serpent . To wit , ●ot only deadly , for so Poyson is ; but also heredita●y . It comes from the old One , from the Sire and ●am ; yea it is also now become connatural to and with them , and is of the same date with the Child as ●orn into the World. The Serpent has not her Poy●on in the Original of it , either from imitation , or from other infective things abroad , though it may by ●uch things be helped forward and encreased , but she brings it with her in her bowels , in her nature , and ●it is to her as suitable to her present condition as is that which is most sweet and wholsome to other of the Creatures . So then every Soul comes into the World as poisoned with sin ; nay , as such which have Poyson connatural to them , for it has not only received sin as the Wooll has received the Dye , but it retaineth it . The infection is got so deep , it has taken the bl●ck so effectually , that the ●ire , the very Fire of Hell can never purge the Soul there from . And that the Soul has received u this infection thus early , and that it retains it so surely , is not only signified by Childrens coming into the World besmeared in their Mothers Blood , and by the First-born's being redeemed at a month old ; but also by the first inclinations and actions of Children when they are so come into the World. Who sees not , that lying pride , disobedience to parents , and ●●poerisie do put forth themselves in Children be●● they know that they do either well or ill in so doi●● or before they are capable to learn either of th● arts by imitation , or seeing understandingly 〈◊〉 same things done first by others ? He that sees 〈◊〉 that they do it naturally , from a principle , from 〈◊〉 inherent principle , is either blinded , and has ●●●tained his darkness by the same sin as they , or 〈◊〉 suffered himself to be swayed by a delusion fro● him who at first infused this spawn of sin into Ma●● nature . Nor doth the averseness of Children to morali●● a little demonstrate what has been said . For as 〈◊〉 would make a Serpent sick , should one give it strong Antidote against his Poyson ; so then a●● Children , and never more than then disturbed 〈◊〉 their minds , when a strict hand and a stiff rein b● moral discipline is maintained over and upon them True , sometimes restraining gra●e corrects them but that is not of themselves . But more oft hypocrisie is the great and first moving Wheel to all thei● seeming compliances with admonitions , which indulgent Parents are apt to overlook ; yea , and sometimes through unadvisedness to commit for the principles of grace . I speak now of that which comes before conversion . But as I said before , I would not now dispute , only I have thought good thus to urge these things to make my assertion manifest , and to shew what is the cause of the damnation of the Soul. 3. Again , As the Soul receives sin , and retains it so it also doth entertain it ; that is , countenance , smile upon , and like its complection and nature well . A Man may detain , that is , hold fast a thing which yet he doth not regard ; but when he en●●rtains , then he ●●●untenances , likes , and delights in the company . 〈◊〉 then is first received by the Soul , as has been 〈◊〉 explained , and by that reception is polluted and ●●●●filed . This makes it hateful in the Eyes of Justice , is now polluted . Then secondly , this sin is not ●●ly received but retained , that is , it sticks so fast , ●●●des so fixedly in the Soul , that it cannot be gotten it , this is the cause of the continuation of abhor●nce : for if God abhors because there is a Being of 〈◊〉 there , it must needs be that he should continue to ●hor , since sin continues to have a Being there . But ●●●●en , in the third place , sin is not only received , 〈◊〉 ●etained , but entertained by the now defiled and pol●●ted Soul : wherefore this must needs be a cause of ●e continuance of anger , and that with aggravati●●● : When I say , entertained , I do not mean , as ●●●en entertain their Enemies , with small and great ●ot ; but as they entertain those whom they like , and ●●ose that are got into their affections . And therefore the wrath of God must certainly be 〈◊〉 out upon the Soul , to the everlasting damnation ●f it . Now that the Soul doth thus entertain sin is mani●est by these several particulars . 1. It hath admitted it with complacence and de●●ght into every Chamber of the S●ul : I mean it has ●een delightfully admitted to an ente●tainment by all ●e powers or faculties of the Soul. The a Soul ●ath chose it rather than God , it also at God's com●and refuseth to let it go , yea , it chuseth that ●octrine , and loveth it best ( since it must have a ●octrine ) that has most of sin , and baseness in it . ●hey b say to the Seers , See not , and to the Prophets , Prophesie not unto us right things , speak unto us smoothings , Prophesie deceits . These are signs that the Soul with liking hath e●●tertained sin : And if there be at any time , as indee● there is , a Warrant issued out from the Mouth 〈◊〉 God to apprehend , to condemn and mortifie sin . Wh●● then , 2. These shifts the Souls of Sinners do presently make for the saving ▪ of sin from those things that b● the World Men are commanded to do unto it . 1. They will if possible hide it , and c not suffe● it to be discovered . He that hideth his sins shall 〈◊〉 prosper . And again , They hide it and refuse to let 〈◊〉 go . This is an evident sign that the Soul has a favou● for sin , and that with liking it entertains it . 2. As it will hide it , so it will excuse it , and plea● that this and that piece of wickedness is no such ev●●●thing , Men need not be so nice and make such 〈◊〉 puther about it , calling those that cry out so hotly against it , Men more nice than wise : Hence the Prophets of old used to be called mad-men , and the World would reply against their doctrine ; Wherei● d have we been so wearisome to God , and what have 〈◊〉 spoken so much against him ? 3. As the Soul will do this , so to save sin , it wi●● cover it with names of vertue , either moral or civil ▪ and of this God greatly complains , yea , breaks ou● into anger for this , saying , W● e to them that call evil good , and good evil ; that put darkness for light an● light for darkness ; and put bitter for sweet , and swee● for bit●er . 4. If convictions and discovery of sin be so stron● and so plain , that the Soul cannot deny but that it 〈◊〉 sin , and that God is offended therewith : then it will give flattering promises to God that it will indeed put it away , but yet it will prefix a time that shall be long first , if it also then at all performs it , saying yet a little sleep , yet a little slumber , yet a little folding of sin in mine arms , till I am older , till I am richer , till I have had more of the sweetness and the delights of sin . Thus , Their f Soul delighteth in their abominations . 5. If God yet pursues , and will see whether this promise of puting sin out of doors shall be fulfilled by the Soul , why then it will be partial in God's Law , it will put away some , and keep some ; put away the grossest and keep the finest ; put away those that can best be spared , and keep the most profitable for g a help at a pinch . 6. Yea , If all sin must be abandoned , or the Soul shall have no rest , why then the Soul and Sin will part ( with such a parting as it is ) even as Phaltiel parted with David's Wife , h with an ill will and a sorrowful mind , or as Orpha left her Mother with a Kiss . 7. And if at any time they can , or shall meet with each other again , and no Body never the wiser : O what courting will be betwixt Sin and the Soul ; and this is called i doing of things in the dark . By all these and many more things that might be instanced , it is manifest that sin has a friendly entertainment by the Soul , and that therefore the Soul is guilty of damnation : For what do all these things argue , but that God , his word , his ways and graces are out of favour with the Soul , and that sin and Satan are its only pleasant companions . But , Secondly , That I may yet shew you what a grea● thing sin is with the Soul that is to be damned . I wi● shew how sin by the help of the Soul is managed from the motion of sin , even till it comes to the very act ; for sin cannot come to an act without the help o● the Soul. The Body doth little here , as I shal● further shew you anon . There is then a motion of sin presented to the Soul ( and whether presented by sin it self , or the Devil , we will not at this time dispute ) motions of sin and motions to sin there are , and always the end o● the motions of sin are to prevail with the Soul t● help that motion into an act . But I say , m There is a motion to sin , moved to the Soul ; or as Jame● calls it a conception : Now behold how the Soul deal● with this motion , in order to the finishing of sin that death might follow . 1. This motion is taken notice of by the Soul : but is not resisted nor striven against , only the Soul lift● up its eyes upon it , and sees that there is present , 〈◊〉 motion to sin ; a motion of sin presented to the Soul that the Soul might Midwife it from the Conceptio● into the World. 2. Well , Notice being taken that a motion to sin i● present , what follows , but that the fancy or im●gi●nation of the Soul taketh it home to it , and doth no● only look upon it and behold it more narrowly , bu● begins to trick and trim up the sin to the pleasing o● it self and of all the Powers of the Soul. That this is true , is evident , because God findeth fault with th● imagination as with that which lendeth to sin , th● first hand , and that giveth to it the first lift toward its being helped forward to act . And n God sa● that the wickedness of Man was great in the Earth ( tha● o ●s , many abominable actions were done : for all flesh had corrupted God's way upon the Earth . ) But how came this to be so ? why , every imagination of the thoughts , or of the motions that were in the Heart to sin , was evil , ●nly evil , and that continually . The imagination of the thoughts was evil , that is , such as tended not to deaden or stifle , but such as tended to animate and forward the motions or thoughts of sin into action ; every imagination of the thoughts , that which is here called a thought , is by Paul to the Romans called a motion : now the imagination should and would , had it been on God's side , so have conceived of this motion of and to sins , as to have presented it in all its features so ugly , so ill favoured and so unreasonable a thing to the Soul , that the Soul should forthwith have let down the Sluce , and pulled up the Draw bridge , put a stop with greatest defiance to the motion now under consideration : but the imagination being defiled , it presently at the very first view or noise of the motion of sin , so acted as to forward the bringing the said motion or thought into act . So then , the thought of sin , or motion thereto , is first of all entertained by the imagination and fancy of the Soul , and thence conveyed to the rest of the Powers of the Soul to be condemned , if the imagination be good ; but to be helped forward to the act , if the imagination be evil . And thus the evil imagination helpeth the motion of , and to , sin towards the act , even by dressing of it up in that guise and habit that may best delude the Understanding Judgment and Conscience : and that is done after this manner ; Suppose a motion of sin to commit fornication , to swear , to steal , to act covetously , or the like , be propounded to the fancy and imagination ; the imagination if evil presently dresseth up this motion in that gar● that best suiteth with the nature of the Sin. As if it be the Lust of Uncleanness , the● is the Motion to sin drest up in all the imaginable pleasureableness of that Sin ; if to Covetousness , the● is the Sin drest up in the Profits and Honours that attend that Sin , and so of Theft and the like ; but if the Motion be to swear , hector or the like , then i● that Motion drest up with valour , and manliness : and so you may count of the rest of sinful Motions , and thus being trimmed up like a Bartholomew Baby , it is presented to all the rest of the Powers of the Soul , where with joint consent it is admired and imbraced to the firing and inflaming all the Powers o● the Soul. And hence it is that Men are said to inflame themselves with their Idols under every g●een Tree : An● to be as fed Horses , neighing after their Neighbour's m Wife : for the Imagination is such a forceable Power , that if it putteth forth it self to dress up and present a thing to the Soul , whether that thing be evil or good , the rest of the Faculties cannot withstand it . Therefore when David : prayed for the Children of Israel , he said , I have seen with joy , thy People , which are present here , to offer willingly unto thee ; that is , for preparations to build the Temple . O Lord God , saith he , keep this for ever in the Imagination n of the Thoughts of the Heart of thy People for ever , and prepare their hearts unto thee . He knew that as the Imagination was prepared , so would the Soul be moved , whether by evil or good ; therefore as to this he prays that their imagination might be ingaged always with apprehensions of the beauteousness of the Temple , that they might always , as now , offer willingly for its building . But as I said , when the Imagination hath thus set forth Sin to the rest of the Faculties of the Soul , they are presently intangled and fall into a flame of love thereto : this being done , it follows that a Purpose to pursue this Motion , till it be brought unto act , is the next thing that is resolved on . Thus Esau after he had conceived of that profit that would accrue to him by murthering of his Brother , fell the next way into a Resolve to spill Jacob's Blood. And Rebecca sent for Jacob , and said unto him . o Behold thy Brother Esau as touching thee , doth comfort himself , purposing to kill thee . Nor is this purpose to do an evil without its fruit , for he comforted himself in his evil purpose ; Esau as touching thee doth comfort himself ; purposing to kill thee . The Purpose therefore being concluded , in the next place the Invention is diligently set to work to find out what means , methods , and ways will be thought best to bring this purpose into practice , and this motion to sin into action . Esau invented the p Death of his Brother , when his Father was to be carried to his Grave ; David purposed to make Vriah Father his Bastard-Child , by making of him drunk . Amnon purposed to ravish Tamar , and the means that he invented to do it , were by feigning himself sick . Absalom purposed to kill Amnon , and invented to do it q at a Feast . Judas purposed to sell Christ , and invented to betray him in the absence of the People . The Jews purposed to kill Paul , and invented to intreat the Judge of a Blandation to send for him , r that they might murther him as he went. Thus you see how sin is in the Motion of it handed through the Soul ; First , it comes into the Fancy or Imagination by which it is so presented to the Soul , as to inflame it with desire to bring it into act , so from this desire the Soul proceedeth to a purpose of enjoying , and from a purpose of enjoying to inventing how , or by what means it had best to attempt the accomplishing of it . But further , When the Soul has thus far by its wickedness pursued the Motion of Sin to bring it into action : then to the last thing , to wit , to endeavour to take the opportunity , which by the Invention● is judged most convenient , so to endeavours it goes till it has finished Sin , and finished , in finishing of that , it s own fearful damnation . Then Lust when it s hath conceived , bringeth forth sin , and sin when it is finished bringeth forth death . And who knows , but God and the Soul , how many letts , hindrances , convictions , fears , frights , misgivings , and thoughts of the Judgment of God all this while are passing and repassing , turning and returning over the Face of the Soul ? How many times the Soul is made to start , look back and tremble , while it is pursuing the pleasure , profit , applause or preferment that Sin when finished , promiseth to yield unto the Soul ? for God is such a lover of the Soul , that he seldom lets it go on in Sin , but he cries to it by his word and providences ; Oh! do not this abominable thing that I hate ; especially at first , until it shall have hardened it self , and so provoked him to give it up in Sin-revenging Judgment to its own ways and doings , which is the terriblest Judgment under Heaven : And this brings me to the third Thing , the which I now will speak to . 3. As the Soul receives , detains , entertains , and willily worketh , to bring Sin from the motion into act , so it abhorreth to be controuled and taken off of this work ; My Soul loathed them , says God , t and the●● Soul also abhorred me : My Soul loathed them because they were so bad , and their Souls abhorred me , because I am so good . Sin then is the Cause of the Loss of the Soul ; because it hath set the Soul , or rather , because the Soul of love to sin , hath set it self against God. Wo unto their Souls , for they u have rewarded evil unto themselves . That you may the better perceive that the Soul through sin has set it self against God : I will propose , and speak briefly to these two things : I. The Law. II. The Gospel . 1. For the Law , God has given it for a Rule of Life , either as written in their Natures , or as inserted in the Holy Scriptures : I say , for a Rule of Life to all the Children of Men , but what have Men done , or how have they carried it to this Law of their Creator , let us see , and that from the Mouth of God himself . I. w They have not hearkened unto my Law. II. They have forsaken my Law. III. They have forsaken me , and not kept my Law. IV. They have not walked in my Law , nor in my Statutes . V. x Her Priests have violated my Law. VI. And saith God , I have written to him the great Th●ngs of my Law , but they were counted as a strange Thing . Now whence should all this disobedience arise ● not from the unreasonableness of the Commandment , but from the Opposition that is lodged in the Soul against God and the Enmity that it entertains against goodness . Hence the Apostle speaks of the Enmity , and says , That Men are enemies in their Minds , their y Souls , as is manifest , by wicked works . This , if Men went no further , must needs be highly provoking to a just and holy God : yea , so highly offensive is it , that to shew the heat of his z anger , he saith , Indignation and wrath , tribulation and anguish , upon every Soul of Man that doth evil ( and this is evil with a witness ) of the Jew first , and also of the Gentile , that doth evil , that breaketh the Law , for that evil he is crying out against now . But , 2. To speak of the Gospel , and of the Carriage of sinful Souls towards God under that dispensation . The Gospel is a Revelation of a sovereign Remedy , provided by God through Christ , for the Health and Sal●ation of those that have made themselves objects of wrath by the Breach of the Law of Works . This is manifest by all the Scripture : But how doth the Soul carry it towards God , when he offereth to deal with it under and by this dispensation of grace ? Why , just as it carried it under the Law of Works , they oppose , they contradict , they blaspheme , and forbid that this Gospel be mentioned . What higher a affront or contempt can be offered to God and what greater disdain can be shewn against the Gospel ? Yet all this the poor Soul to its own wrong offereth against the way of its own salvation as it is said in the Word of Truth , b He that sinneth against me , wrongs his own Soul , all that hate me , love death . But further , The Soul despiseth not the Gospel in that revelation of it only , but the great and chief bringer thereof with the manner also of his bringing of it . The Bringer , the great Bringer of the Gospel is the good Lord Jesus Christ himself , he came and preached Peace to them that the Law proclaimed c War against ; he came and preached Peace to them that were far off , and to them that were nigh . And it is worth your observation , to take notice how he came , and that was and still is ( as he is set forth in the Word of the Gospel ) to wit , First as making peace himself to God for us , in and by the Blood of his Cross , and then as bearing ( as set out by the Gospel ) the very Characters of his sufferings before our faces in every tender of the Gospel of his grace unto us . And to touch a little upon the Dress in which by the Gospel Christ presenteth himself unto us , while he offereth unto sinful Souls his peace , by the Tenders thereof . 1. d He is set forth as born for us , to save out Souls . 2. He is set forth before us , as bearing of our Sins for us , and suffering God's Wrath for us . 3. He is set forth before us , as fulfilling the Law for us , and as bringing of everlasting righteousness to us for our covering . Again ▪ As to the manner of his working out the Salvation of Sinners for them , that they might have Peace and Joy , and Heaven and Glory for ever ; 1. He is set forth as sweating of Blood while he e was in his Agony , wrestling with the Thoughts of Death , which he was to suffer for our Sins , that he might save the Soul. 2. He is set forth as crying , weeping and mourning under the Lashes of Justice , f that he put himself under , and was willing to bear for our Sins . 3. He is set forth as betrayed , apprehended , condemned , spit on , scourged , buffeted , mocked , crowned with Thorns , crucified , pierced with Nails and a Spear : To save the Soul from being betrayed by the Devil and Sin ; to save it from being apprehended by Justice , and condemned by the Law ; to save it from being spit on in a way of contempt by holiness . To save it from being scourged with guilt of Sins as with Scorpions . To save it from being continually buffeted by its own Conscience . To save it from being mocked at by God. To save it from being crowned with ignominy and shame for ever . To save it from dying the second Death . To save it from wounds and grief for ever . Dost thou understand me , sinful Soul ? He wrestled with Justice , that thou mightest have rest ; he wept and mourned that thou mightest laugh and rejoyce ; he was be●rayed that thou mightest go free ; was apprehended that thou mightest escape ; he was condemned that thou mightest be justified ; and was killed , that thou mightest live ; he wore a Crown of Thorns , that thou mightest wear a Crown of Glory ; and was nailed to the Cross with his Arms wide open , to shew with what freeness all his Merits shall be bestowed on the coming Soul , and how heartily he will receive it into his bosom . Further ▪ All this he did of meer good will , and offereth the Benefit thereof unto thee freely ; yea he cometh unto thee in the Word of the Gospel , with the Blood running down from his Head upon his Face , with his Tears abiding upon his Cheeks , with his holes as fresh in his hands and his feet , and as with the Blood still bubling out of his side , to pray thee g to accept of the Benefit , and to be reconciled to God thereby . But that saith the sinful Soul to this ? I do not ask what he saith with his Lips , for he will assuredly flatter God with his Mouth ; But what doth his actions and carriages declare as to his acceptance of this incomparable benefit ? For a wicked man h speaketh with his feet , and teacheth with his fingers . With his feet , that is , by the way he goeth ; and with his fingers , that is , by his acts and do●ngs . So then what saith he by his goings , by his acts , and doings unto this incomparable benefit , thus ●rought unto him from the Father , by his only Son Jesus Christ ? What saith he ? Why , he saith , That he doth not at all regard this Chr●st , nor value the Grace thus tendered unto him in the Gospel . First he saith , That he regardeth not this Christ , that he seeth nothing in him why he should admit him to be enterta●ned in his affections . Therefore the Prophet speaking in the Person of Sinners says , i He ( Christ ) ha●h no form nor comeliness , and when we shall see him , there is no beauty that we should desire him : And then adds to shew what he meaneth by his thus speaking , saying , He is d●s●ised and rejected of Men. All this is spoken with reference to his Person , and it was eminently fulfi●●ed upon h●m in the days of hi● flesh , when he was hated , maligned and persecuted to death by Sinners . And is sti● fulfilled in the Souls of Sinners , in that they cannot abide to think of him with thoughts that have a Tendency in them to separate them and their Lusts asunder , and to the making of them to imbrace him for their darling , and the taking up of their Cross , to follow him . All this Sinners speak out with loud voices , in that they stop their ears and shut their eyes , as to him , but open them wide , and hearken diligently to any thing that pleaseth the Flesh , and that is a Nursery to Sin. But , 2. As they despise and reject , and do not regard his Person , so they do not value the Grace that he tendereth unto them by the Gospel ; this is plain by that indifferency of spirit that always attends them , when at any time they hear thereof , or when it is presented unto them . I may safely say , That the most of Men who are concerned in a Trade , will be more vigilant in dealing with a Twelve-penny Customer , than they will be with Christ , when he comes to make unto them by the Gospel , a tender of the incomparable Grace of God. Hence they are called fools , k Because a price is put into their hands to get wisdom , and they have no heart unto it . And hence again it is , that that bitter complaint is made , l But my People would not hearken to my voice , and Israel would none of me . Now these things being found , as practised by the Souls of Sinners , must needs after a wonderful manner provoke ; wherefore no marvel that the Heavens are bid to be astonished at this , and that damnation shall seize upon the Soul for this . And indeed , The Soul that doth thus by practice m ( though with his mouth ( as who doth not ? ) he shall shew much love ) he doth interpretatively say these things : 1. That he loveth Sin better than Grace , and darkness better than light , even as our Lord Jesus Christ hath shewed . And this is the Condemnation that light is come into the World , and Men love darkness more than light ( as is manifest ) because their deeds are evil . 2. They do also by their thus rejecting of Christ and Grace , say , That for what the Law can do to them , they value it not ; they regard not its thundering threatnings , nor will they shrink when they come to endure the Execution thereof ; wherefore God to deter them from such bold and desperate ways , that do interpretatively fully declare that they make such desperate conclusions , insinuates , that the Burden of the Curse thereof is intolerable , saying ▪ Can p thy Heart endure , or can thy Hands be strong in the day that I shall deal with thee , I the Lord have spoken it , I will do it . 3. Yea by their thus doing , they do as good as say , That they will run the hazzard of a sentence of death at the day of judgment , and that they will in the mean time joyn Issue and stand a Tryal at that day with the great and terrible God : What else means their not hearkning to him , their despising of his Son , and the rejecting of his grace : yea , I say again , what else means their slighting of the Curse of the Law , and their chusing to abide in their sins till the day of death and judgment . And thus I have shewed you the Causes of the Loss of the Soul : And assuredly these things are no fables . Object . But some may Object , and say , But you denounce all against the Soul , as if the Body was in no fault at all ; or as if there were no punishment assigned for the Body . o I Answer , The Soul must be the part punished , because the Soul is that which sins . Every ( q ) Si● that a Man doth is without the Body ; Fornication or Adultery excepted . Is without the Body , that is , as to the wilily inventing , contriving and finding out ways to bring the motions of sin into action . For alas ! What can the Body do as to these ? it is in a manner wholly passive , yea , altogether as to the lusting and purposing to do the wickedness , excepting the sin before excepted ; Ay , and not excepting that , as to the rise of that Sin ; for even that with all the rest ariseth and proceedeth out of the Heart , the Sul. For r from within , out of the Heart of Man proceed fornication , adultery , murder , thefts , covetousness , wickedness , deceit , lasciviousness , an evil●eye , blasphemy , pride , foolishness : all these evil things come from within and d●fil● the Man : that is , the outward Man. But a difference must always be put betwixt defiling and being defiled , that which do● sileth being the worst : not but that the Body shall have its share of judgment , for s Body and Soul must be destroyed in Hell ; the Body as the Instrument . the Soul as the Actor ; but oh ! the Soul ▪ the Soul , the Soul is the Sinner , and therefore the Soul , as the Principal , must be punished . And that God's indignation burneth most again● the Soul , appears , in that death-hath seized upo● every Soul already , for the Scripture saith . That every t natural or unconverted Man is dead . Dead How ? Is his Body dead ? No verily , his Bod● liveth , but his Soul is dead . Dead ! but with wha● death ? Dead to God , and to all things Gospell good , by reason of that benum●ing stupefying and senselesness that by God's just Judgment for and by sin , hath * swallowed up the Soul. Yea ▪ if you observe , you shall see , that the Soul goeth first , or before in punishment , not only by what has been said already , in that the Soul is first made a partaker of death , but in that God first deals with the Soul by convictions , yea , and terrors , perhaps while the Body is well ; or in that he giveth up the Soul to judicial hardness , and further blindness , while he leaveth the Body to do his Office in the World : yea , and also when the day of death , and dissolution is come , the Body is spared while the Soul is tormented in unutterable torment in Hell. And so I say , it shall be spared , and the Clods of the Valley shall be sweet unto it while the Soul mourneth in Hell for Sin : 't is true , at the Day of Judgment because that is the last and final Judgment of God on Men , then the Body and Soul shall be re-united or joyned together again , and shall then together partake of that recompence for their wickedness which is meet . When I say , The Body is spared , and the Soul tormented , I mean not that the Body is not then at death made to partake of the wages of Sin : For u the wages of Sin is death : But I mean the Body partakes then but of temporal death , which as to sense and feeling , is sometimes over presently , and then resteth in the Grave , while the Soul is tormenting in Hell : yea , and why is Death suffered to slay the Body ? I dare say , not chiefly for that the indignation of God most burneth against the Body ; but the Body being the House for the Soul in this World , God even pulls down this Body , that the Soul may be stript naked ; and being stript , may be carried to Prison , to the Place where damned Souls are , there to suffer in the beginning of suffering , that punishment that will be endless . 2. Therefore the Soul must be the part most sorely punished , because Justice must be distributed with equity . God is a God of knowledge and judgment ▪ w by him actions are weighed : actions in order to Judgment . Now by weighing of actions , since he finds the Soul to have the deepest Hand in Sin , and he says that he hath so , of equity the Soul is to bear the burden of punishment ; Shall x not the Judge of all the Earth do right , in his famous distributing o● Judgment ? He y will not lay upon Man more tha● right , that he should enter into judgment with God. The Soul since deepest in Sin , shall also be deepest in punishment . Shall z one Man sin , said Moses , an● wilt thou be wroth with all the Congregation ? He pleads here for equity in God's distributing of Judgment : yea , and so exact is God in the distribution thereof , that he will not punish Heathens so as he will punish Jews ; wherefore he saith , of the Jew first a or chiefly , and also to the Gentile : yea , in Hell , he has prepared several degrees of punishment for the several sorts or degrees of offenders , And b some shall receive greater damnation . And will it not be unmeet for us to think , since God is so exact in all his doings , that he will without his weights and measures give to Soul and Body , as I may say , carelesly , not severally , their punishments according to the desert and merit of each ? 3. The punishment of the Soul in Hell must needs , to be sure , as to degree , differ from the punishment of the Body there : When I say differ , I mean must needs be greater , whether the Body be punished with the same Fire , with the Soul , or Fire of another nature . If it be punished with the same Fire , yet not in the same way , for the Fire of Guilt with the Apprehensions of indignation and wrath , are most properly felt , and apprehended by the Soul , and by the Body , by vertue of its union with the Soul , and so felt by the Body , if not only , yet I think mostly by way of sympathy with the Soul ( and the Cause we say , is worse than the Disease ) and if the wrath of God , and the Apprehensions of it , as discharging it self for sin , and the breach of the Law , be that with which the Soul is punished , as sure it is ; then the Body is punished by the Effects , or by those Influences that the Soul in its torments has upon the Body , by vertue of that great oneness and union that is between them . But if there be a punishment prepared for the Body distinct in kind from that which is prepared for the Soul , yet it must be a punishment inferior to that which is prepared for the Soul ( not that the Soul and Body shall be severed , but being made of things distinct , their punishments will be by that which is most suitable to each ) I say , it must be inferior , because nothing can be so hot , so tormenting , so intolerably unsupportable , as the quickest Apprehensions of , and the immediate sinking under that Guilt and Indignation that is proportionable to the Offence , Should all the Wood and Brimstone , and cumbustible matter on Earth be gathered together for the tormenting of one Body , yet that cannot yield that torment to that , which the sence of guilt and burning hot application of the mighty indignation of God , will do to the Soul : Yea , suppose the Fire wherewith the Body is tormented in Hell , should be seven times hotter than any of our Fire ; yea , suppose it again , to be seven times hotter than that which is seven times hotter than ours , yet it must , suppose it be but created fire ▪ be infinitely short ( as to tormenting operations ) of the unspeakable wrath of God , when in the heat thereof he applyeth it to , and doth punish the Soul for sin in Hell therewith . So then whether the Body be tormented with the same Fire wherewith the Soul is tormented , or whether the Fire be of another kind , yet it is not possible that it should bear the same punishment as to degree , because , or for the causes that I have shewed . Nor inded is it meet it should , because the Body has not sinned so , so grievously as the Soul has done , and God proportioneth the punishment suitable to the Offence . 4. With the Soul by its self , are the most quick and suitable apprehensions of God and his wrath : wherefore that must needs be made partaker of the sorest punishment in Hell ; 't is the Soul that now is most subtle at discerning , and it is the Soul that will be so ; then Conscience , Memory , Understanding and Mind , these will be the ●eat of torment , since the Understanding will let Wrath immediately upon these , from what it apprehends of that wrath ; Conscience will let in the Wrath of God immediately upon these , from what it fearfully feels of that wrath : the Memory will then as a Vessel receive and retain up to the brim of this Wrath even as it receiveth by the Understanding and Conscience , the Cause of this Wrath , and considers of the durableness of it : So then the Soul is the seat and receiver of Wrath , even as it was the receiver and seat of Sin ; here then is sin and wrath upon the Soul , the Soul in the Body , and so Soul and Body tormented in Hell-fire . 5. The Soul will be most tormented , because strongest : the biggest Burden must lye upon the strongest Part , especi●lly since also it is made capable of it by its sin . The Soul must bear its own punishment , and a great part of the Bodies too , forasmuch , as so far as Apprehension goes , the Soul will be quicker at that Work than the Body . The Body will have its punishment to lye mostly in feeling , but the Soul in feeling and apprehending both . True , the Body by the help of the Soul will see too , but the Soul will see yet abundantly further . And good reason that the Soul should bear part of the punishment of the Body , because it was through its allurements that the Body yielded to help the Soul to Sin ; the Devil presented Sin , the Soul took it by the Body , and now Devil and Soul and Body , and all must be lost , cast away , that is damned in Hell for Sin , but the Soul must be the Burden-bearer . Object . But you may say , doth not this give incouragement to Sinners to give way to the Body to be in al● its members loose and vain , and wicked , as Instruments to Sin ? Answer . No , Forasmuch as the Body shall also have his share in punishment : for though I have said , the Soul shall have more punishment than the Body ; yet I have not said , That the Body shall at all be eased by that ; no , the Body will have its due : and for the better making out of my Answer further , consider of these following particulars . 1. The Body will be the Vessel to hold a tormented Soul in , this will be something , therefore Man , damned Man , is called a c Vessel of Wrath ; a Vessel , and that in both Body and Soul. The Soul receiveth Wrath into its self , and the Body holdeth that Soul that has thus received , and is tormented with this Wrath of God. Now the Body being a Vessel to hold this Soul that is thus possessed with the Wrath of God , must needs it self be afflicted and tormented with that torment , because of its union with the Body : therefore the Holy Ghost saith , His d Flesh upon him shall have pain , and his Soul within him shall mourn : Both shall have their torment and misery , for that both joyned hand in hand in sin , the Soul to bring it to the Birth , and the Body to midwife it into the World ; therefore it saith again , with reference to the Body , Let e the Curse come into his Bowels like Water , and like Oyl into his Bones . Let it be to him as a Garment which covereth him , and as a Girdle , &c. The Body then will be tormented as well as the Soul , by being a Vessel to hold that Soul in , that is now possessed and distressed with the unspeakable wrath and indignation of the Almighty God : and this will be a great deal if you consider , 2. That the Body as a Body , will by reason of its union with the Soul , be as sensible , and so as capable in its kind , to receive correction and torment , as ever , nay I think more ; for if the quickness of the Soul , giveth quickness of sense to the Body , as ( in some case , at least ) I am apt to think it doth , then forasmuch as the Soul will now be most quick , most sharp in Apprehension , so the Body by reason of union , and sympathy with the Soul , will be most quick , and most sharp as to Sense . Indeed if the Body should not receive and retain sense , yea , all its Senses , by reason of its being a Vessel to hold the Soul , the torment of the Soul could not , as torment , be ministred to the Body , no more than the Fire tormented 〈◊〉 King of Babylon's - furnace , f or than the King Moab's Lime-kiln was afflicted , because g the King Elom's Bones were burnt to Lime therein . B●t 〈◊〉 the Body has received again its senses , now there●●●●e it must , yea , it cannot chuse but must feel that ●rath of God that is let out , yea poured out like ●ods of Water into the Soul. Remember also , that besides what the Body re●●●veth from the Soul by reason of its union and sym●●thy therewith , there is a punishment and instru●ents of punishment , though I will not pretend to 〈◊〉 you exactly what it is , prepared for the Body ●r its joyning with the Soul in Sin , therewith to be ●inished ; a Punishment , I say , that shall fall imme●ately upon the Body , and that such an one , as will ●ost fitly suit with the Nature of the Body , as wrath ●nd guilt do most fitly suit the Nature of the Soul. 3. Add to these , the durable condition that the ●ody in this state is now in with the Soul. Time ●as when the Soul dyed , and the Body lived , and ●hat the Soul was tormented while the Body slept ●nd rested in the Dust , but now these things are past ; ●or at the Day of Judgment , as I said , these two shall 〈◊〉 ●e-united , and that which once did separate them , 〈◊〉 dstroyed then of necessity they must abide together , ●nd as together abide the Punishment prepared for ●hem : and this will greaten the Torment of the Body . Death was once the Wages of Sin , and a grievous Curse , but might the Damned meet with it in Hell , they would count it a Mercy , because it would separate Soul and Body , and not only so , but take away all sense from the Body , and make it incapable of suffering torment : yea , I will add , and by that means give the Soul some ease : for without doubt ▪ as the Torments of the Soul extend themselves to the 〈◊〉 so the Torments of the Body extend themselves the Soul ; nor can it be otherwise , because of 〈◊〉 and sympathy . But death , natural death , shall destroyed , and there shall be no more ( natural dea●● no not in Hell. And now it shall happen to Men , h it hath done in less and inferior Judgments , i 〈◊〉 shall seek death and desire to dye , and death shall not found by them : Thus therefore they must abide tog●●ther , death that used to separate them asunder , now slain , 1. Because it was an enmy in keepi●● Christ's Body in the Grave . And 2. because Friend to carnal Men in that , though it was a Punis●●ment in it self , yet while it lasted and had domini●● over the Body of the Wicked , it hindred them 〈◊〉 that great and just judgment which for Sin was 〈◊〉 unto them ; and this is the third Discovery of th● manner and way of punishing of the Body . But , 4. There will then be such things to be seen an● heard , which the Eye and the Ear ( to say no mor● than has been said of the sense of feeling ) will 〈◊〉 and hear , that will greatly aggravate the Punish●ment of the Body in Hell : For though the Eye 〈◊〉 the Window , and the Ear a Door for the Soul to look out at , and also to receive in by ; yet whatever go●eth in at the Ear or the Eye , leaves influence upo● the Body , whether it be that which the Soul delighteth in , or that which the Soul abhorreth ; for as the Eye affecteth the Heart , or Soul , so the Eye and k Ear by hearing and beholding , both oft-times afflict the Body , W●en I heard , my b●●y trembled , rottenness l entred into my bones . Now I say , as the Body after its resurrection m to damnation , to everlasting shame and contempt , will receive all its senses again , so it will have matter to exercise them upon , not only to the letting into the Soul , those aggravations which they by hearing , feeling and seeing are capable to let in thither , but I say , they will have matter and things to exercise themselves upon for the helping forward of the Torment of the Body : under temporal Judgments of old , the Body as well as the Soul had no ease , day nor night , and that not only by reason of what was felt , but by reason of what was heard and seen . In the Morning thou shalt say , would God it were even , and at even thou shalt say , would God it were Morning . 1. For the fear of thine heart , wherewith thou shalt fear . 2. And n for the sight of thine eyes , which thou shalt see ; Nay he tells them a little before , That they should be mad for the sight of their eyes which they should see . See! Why , what shall they see ? Why , themselves in Hell with others like them , and this will be a Torment to their Body , there is bodily torment as I said , ministred to the Body by the Senses of the Body . What think you ? If a Man saw himself in Prison , in Irons , upon the Ladder , with the Rope about his Neck , would not this be distress to the Body , as well as to the Mind ? To the Body doubtless ! witness the heavy Looks , the shaking Legs , trembling Knees , pale Face , and beating and aking Heart ; how much more then , when Men shall see themselves in the o most dreadful Place , it is a fearful Place doubtless to all to behold themselves in , that shall come thither . Again , They shall see others there , and shall b● them see themselves . There is an art , by which 〈◊〉 Man may make his Neighbour look so ghastly , tha● he shall fright himself by looking on him , especiall● when he thinks of himself , that he is of the sam● shew also . 'T is said concerning Men at the downf●● of Babylon , That they shall be amazed one at ano●ther , p for their faces shall be as flames . An● what if one should say , that even as it is wit● an House set on fire within , where the Flame ascend out at the Chimnies , out at the Windows , and th● smoak out at every chink and crevis that it can find so it will be with the Damned in Hell. That So● will breath Hell-fire and smoak , and coals will see● to hang upon its burning lips ; yea , the Face , Eye and Ears will seem all to be Chimnies and Vents fo● the Flame and Smoak of the Burning which God b● his breath hath kindled therein , and upon them which will be beheld one in another , to the grea● torment and distress of each other . What shall I say ? here will be seen Devils , an● here will be heard howlings , and mournings , her● will the Soul see it self at an infinite distance fro● God , yea , the Body will see it too . In a Word who knows the Power of God's Wrath , the Weigh● of Sin , the Torments of Hell , and the Length 〈◊〉 Eternity ? If none , then none can tell , when the● have said what they can , the intollerableness of th● Torments that will swallow up the Soul , the lost Sou● when it is cast away by God , and from him , int● outer darkness for Sin : But thus much for the Caus● of the Loss of the Soul. I now come to the second Doctrine that I gathere● from the Words , namely , That how unconcerned a● ●areless soever some now be about the Loss or Salvation ●f their Souls , the Day is coming ( but it will then be 〈◊〉 late ) when Men will be willing , had they never so much , to give it all in exchange for their Souls . There are four things in the Words , that do prove this Doctrine : 1. There is an intimation of Life and Sense in the Man that has lost , and that after he has lost his Soul 〈◊〉 Hell ; Or what shall a Man give in exchange for his Soul ? These words are by no means applicable to the 〈◊〉 that has no life or sense : for he that is dead according to our common acceptation of death , that is ●eprived of life and sense , would not give two pence 〈◊〉 change his state : Therefore the words do intimate that the Man is yet alive and sensible . Now were a Man alive and sensible , though he was in none other place than the Grave , there to be confined , while others are at liberty , what would he give in exchange ●or his place , and to be rid of that for a better ? but ●ow much more to be delivered from Hell , the present place and state of his Soul. 2. There is in the Text , an intimation of a sense of Torment ; Or what shall a Man give in exchange for 〈◊〉 Soul ? I am tormented in this flame . Torment then , 〈◊〉 Soul is sensible of , and that there is a place of ease 〈◊〉 peace : And from the sense and feeling of torment , he would give , yea , what would he not give ●n exchange for his Soul ? 3. There is in the Text an intimation of the intolerableness of the Torment , because that it supposeth that the Man whose Soul is swallowed up therewith , would give all , were his all never so great ●n exchange for his Soul. 4. There is yet in the Text an intimation that the Soul is sensible of the lastingness of the punishment ; or else the question rather argues a Man unwary than considerate in his offering , as is suppose● by Christ , so largely , his all in exchange for 〈◊〉 Soul. But we will in this manner proceed no further , h● take it for granted , that the Doctrine is good wherefore I shall next enquire after what is contai●●ed in this truth . And first , That God has undertake● and will accomplish , the breaking of the Spirits of 〈◊〉 the World , either by his grace and mercy to Salvati●● or by his justice and severity to damnation . The damned Soul under consideration is certain● supposed , as by the Doctrine , so by the Text , 〈◊〉 be utterly careless , and without regard of Salvatio● so long as the acceptable time did last , and as the whi● Flag , that signifies terms of peace , did hang out , a● therefore it is said to be lost : But behold now it careful , but now it is solicitous , but now , What sh● a Man give in exchange for his Soul ? He of who● you read in the Gospel , that could tend to do nothin● in the days of the Gospel , but to find out how to be● cloathed in Purple and fine Linnen , and to fare sump●tuously every day , was by God brought so do●● and laid so low at last , that he could crouch q and cringe and beg for one small drop of Water ● cool his Tongue ; a thing that but a little before 〈◊〉 would have thought scorn to have done , when 〈◊〉 also thought scorn to stoop to the Grace and Merc● of the Gospel . But God was resolved to break 〈◊〉 Spirit , and the Pride of his Heart , and to humbl● his lofty Looks , if not by his Mercy , yet by his Ju●●stice ; if not by his Grace , yet by Hell-fire . This he also threatens to bring upon the Fool r i● the Proverbs , They shall call , they shall seek , the ●all cry . Who shall do so ? the answer is , They that ●ometimes scorned either to seek , or call , or cry : ●hey that stopped their ears , that pulled away their ●houlders , and that refused to seek , or call , or cry to God for Mercy . Sinner , careless Sinner , didst thou take notice of ●his first Inference that I have drawn from my se●ond Doctrine ? If thou didst , yet read it again , 't is ●his , God has undertaken and will accomplish the breaking ●f the Spirits of all the World , either by his grace and ●ercy unto Salvation , or by his justice and severity to Damnation . The reason for this is this , God is resolved to have ●he M●stery , he is resolved to have the Victory . s Who will set the Bryars and Thorns against me in Battle , I will go through them and burn them together . I will march against them God is merciful and is come forth into the World by his Son , tendering of Grace unto Sinners by the Gospel , and would willingly make a Conquest over them for their good by h●s Mercy , now he being come out , Sinners like Bryars and Thorns do set themselves against him , and will have none of his mercy : well , but what says God ? saith he , Then I will march on , I will go through ●hem , and burn them together . I am resolved to have the Mastery one way or another : if they will not bend to me , and accept of my Mercy in the Gosgel , I will bend them and break them by my Justice in Hell-fire ; they say , they will not bend , I say they shall ; now they shall know whose word shall stand , t mine or theirs : Wherefore the Apostle , when he saw that some of the Corinthians begun to be unruly , and to do those things that did begin to hazard them , saith , Do ye provoke the Lord to jealousie , are ye stronger u than he ? as who should say , my brethren , a● you aware what you do ? do you not understand tha● God is resolved to have the Mastery one way or ano●ther . And are you stronger than he ? if not , trembl● before him , or he will certainly have you under hi● feet . I will tread them in mine anger , and trample the● w in my fury : Thus he speaks of them that se● themselves against him , therefore beware . No● the reason of this resolution of God , it flows from a Determination in him to make all his sayings good ▪ and to verifie them on the Consciences of Sinners . And since the incredulous World will not belie ? now , and fly from wrath , they shall shortly believe and cry under it : since they will not now credit the Word before they see , unto salvation , they shall be made to credit it by sense and feeling unto damnation . The second Inference that I draw from my second Doctrine is this , That it is , and will be the lot of some to bow , and break before God too late , or when it is too late . God is resolved , as I said , to have the Mastery , and that not only in a way of Dominion and Lordship in general , for that he has now ; but he is resolved to master , that is , to break the Spirit of the World , to make all Men cringe and crouch unto him , even those that now say , There is no God ; or if there be , yet , what 's the Almighty that we should x serve him ? This is little thought of by those that now harden their hearts in wickedness , and that turn their Spirit against God , but this they shall think of , this they y must think of , this God will make them think of 〈◊〉 that day ; at which day they also now do mock and ●eride , that the Scripture might be fulfilled upon ●hem . And I say , they shall think then of those ●hings , and break at heart , and melt under the Hand , ●nd Power and Majesty of the Almighty ; For , As I ●ive , saith God , every knee shall bow to me , every tongue z shall confess to God : And again , The Nations shall see and be confounded at all their might , they shall ●ay their hand upon their mouth , their ears shall be deaf ; they shall lick the Dust like a Serpent , they shall move out of their holes like Worms , or a creeping things of the Earth , they shall be afraid of the Lord our God , and shall fear because of thee . For then they , will they , nill they , shall have to do with God , though not with him as merciful , or as one that may be intreated : yet with him as just , and as devouring fire : yea , they shall see that Face , b and hear that Voice , from whom , and from which the Heavens and the Earth will fly away and find no place of stay . And by this appearance , and by such words of his mouth as he then will speak to them , they shall begin to tremble , and call for the Rocks to fall upon them and cover them : For if these things will happen at the Execution of inferior Judgments , What will be done ! what effects will the last , most dreadful and eternal Judgment have upon Men's Souls ? Hence you find , that at the very first appearance of Jesus Christ , the whole World begins to mourn and lament , Every eye shall see him , and they also that c pierced him , and all Kindreds of the Earth shall wail because of him : And therefore you also find them to stand at the Door and knock , saying , d Lord , Lord , open unto us . Moreover you find them also desiring , yea , also so humble i● their desires , as to be content with the least degree of Mercy , one drop , one drop upon the tip of ones Finger : What stooping , what condescention , what humility is here ? All and every one of those passages declare that the Hand of God is upon them , and that the Almighty has got the Mastery of them , has conquered them , broke the Pride of their Power , and laid them low , and made them cringe and crouch unto him , bending the Knee , and craving of kindness . Thus then will God bow , and bend , and break them ; yea , make them bow , and bend , and break before him . And hence also it is that they will weep , and mourn , and gnash their Teeth , and cry , and repent that ever they have been so foolish , so wicked , so traiterous to their Souls , and such enemies of their own eternal happiness , as to stand out in the day of their visitation , in a way of rebellion against the Lord. But here is their hard hap , their dismal lot and portion ; that all these things must be when 't is too late . It is , and will be the lot , and hap of these to e bow , bend and break too late . You read , They come weeping and mourning and with tears , they knock and cry for mercy , but what did tears avail ? why nothing , for the door was shut . He answered and said , I know you not whence you are : f But they repeat and renew their suit , saying , We have eat and drank in thy presence , and thou hast taught in our streets . What now ? Why , he returns upon them his first answer the second time , saying , I tell you , I know you not whence you are : depart from me all ye workers of iniquity : Then he concludes , There shall be weeping and gnashing of Teeth , when you shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and your selves thrust out . They come weeping , and go weeping away . They come to him weeping , for they saw that he had conquered them , but they departed weeping , for they saw that he would damn them : yet , as we read in another place , they were very loth to go from him by their reasoning and expostulating with him , Lord when saw we thee an hungred , or thirsty , or a stranger , g or naked , or sick , or in prison , and did not minister unto thee ? But all would not do , here is no place for change of mind , These shall go away into everlasting punishment ; but the Righteous into life eternal . And now what would a Man give in exchange for his Soul ? so that as I said before , all is too late , they mourn too late , they repent too late , they pray too late , and seek to make an exchange for their Soul too late . Or what shall a Man give in exchange for his Soul ? Two or three things there may yet be gathered from these Words ; I mean as to the Desires of them that have lost their Souls , to make for them an exchange : What shall a Man give in exchange ? What shall ? what would ? yea , what would not a Man , if he had it , give in exchange for his Soul ? 1. What would not a Man , I mean a Man in the Condition , that is by the Text supposed , some Men are , and will be in , give in exchange , to have another Man's Vertues instead of their own Vices ? Let me dye the death of the Righteous . Let my Soul be in the state of the Soul of the Righteous , that is , with reference to his vertues , when I dye , and let my last end h be like his . 'T is a sport now to some to taunt and squib , and deride at other Men's Vertues , but ▪ the Day is coming when their minds will be changed , and when they shall be made to count those that have done those righteous actions and duties which they have scoffed at , the only blessed Men. Yea , they shall wish their Soul in the blessed Possession of those Graces and Vertues that those whom they hated were accompanied with ; and would if they had it , give a whole World for this change , but it will not now do , it is now too late , what then shall a Man give in exchange for his Soul ? and this is more than intimated in that 25 th of Matthew , named before : for yo● find by that Text , how loth they were , or will be , to be counted for unrighteous People . Lord , say they , when did we see thee an hungred , or a thirst , naked , or sick , and did not minister unto thee . Now they are not willing to be of the Number of the Wicked , though heretofore the ways of the Righteous were an abomination to them : But alas ! they are before a just God , a just Judge , a Judge that will give every one according to their ways ; therefore , Woe to the Soul of the Wicked now : i It shall go ill with him , for the reward of his hands shall be given him : thus therefore he is lockt up as to this , he cannot now change his vices for vertues , nor put himself or his Soul in the stead of the Soul of the saved ; so that it still , and will for ever abide a question unresolved , Or what shall a Man give in exchange for his Soul ? I do not doubt but that a Man's state may be such in this World , that if he had it , he would give thousands of Gold , to be as innocent and guiltless in the Judgment of the Law of the Land , as is the state of such , or such , heartily wishing that himself was not that he that he is : how much more then will Men wish thus when they stand ready to receive the ●ast , their eternal judgment , But what shall a Man give in exchange for his Soul ? 2. As they would for the Salvation of their Souls be glad to change away their Vices for the Vertues , their Sins for the good Deeds of others : so what would they not give to change places now , or to remove from where now they are , into Paradise , into Abraham's Bosom . But neither shall this be admitted , the R●ghteous must have their inheritance to themselves ; Neither , said Abraham , can they pass to us , that would come from k thence : neither can they dwell in Heaven that would come from Hell. They then that have lost , or shall lose their Souls , are bound to their place , as well as to their sins . When Judas went to Hell , he went to his home , l to his own place ; and when the Righteous go hence , they also go home to their House , to their m own place ; for the Kingdom of Heaven is prepared for them . Between Heaven and Hell , there is a n great gulf fixed ; that is , a strong passage , there is a great gulf fixed . What this gulf is , and how impossible , they that shall lose their Souls will know to their woe ; because it is fixed there where it is , on purpose to keep them in their tormenting place , so that they that would pass from Hell to Heaven cannot . But I say , Would they not change places ? would they not have a more comfortable House and Home for their Souls ? Yes verily , the Text supposes it , and the sixteenth of Luke affirms it : Yea , and could they purchase for their Soul a Habitation among the Righteous , would they not ? Yes , they would give all the World for such a Change. What shall , what shall not a Man , if he had it , if it would answer his design , give in exchange for his Soul ? 3. As the Damned would change their own Vices for Vertues , and the Place where they are for that into which they shall not come ; so , What would they give for a change of condition ? Yea , if an absolute change may not be obtained , yet what would they give for the least degree of mitigation of that torment which now they know will without any intermission be , and that for ever and ever . Tribulation , o and anguish , indignation and wrath , the gnawing Worm , and everlasting destruction from the Presence of the Lord , and from the Glory of his Power , cannot be born but with great horror and grief , no marvel then if these poor Creatures would for ease for their Souls be glad to change their Conditions ; Change ! with whom ? with an Angel , with a Saint , Ay , with a Dog or a Toad ; for they mourn not , they weep not , nor do they bear indignation of wrath , they are as if they had not been ; only the sinful ▪ Soul abides in its Sins , in the Place designed for lost Soul , and in the Condition that Wrath and Indignation for Sin and Transgression hath decreed them to abide for ever . And this brings me to the Conclusion , which is , That seeing the ungodly do seek good things too late : therefore notwithstanding their seeking , they must still abide in their place , their sins , and their torment : For what can a Man give in exchange for his Soul ? Therefore God saith , that they there must still abide and dwell , no exchange can p be made , This shall they have of mine hand , they shall lye down in sorrow ; they shall lie down in it , they shall make their Bed there , there they shall lie . And this is the bitter Pill that they must swallow down at last , for after all their tears , their sorrows , their mournings , their repentings , their wishings and wouldings , and all their inventings , and desires to change their state for a better ; they must lie down in sorrow . The poor condemned Man that is upon the Ladder or Scaffold , has , if one knew them , many a long wish and long desire that he might come down again alive , or that his condition was as one of the Spectators that are not condemned , and brought thither to be executed as he : how carefully also doth he look with his failing eyes , to see if some comes not from the King with a Pardon for him , all the while endeavouring to fumble away , as well as he can , and to prolong the minute of his execution : but at last , when he has looked , when he has wished , when he has desired , and done whatever he can , the blow with the Ax , or turn with the Ladder , is his lot , so he goes off the Scaffold , so he goes from among Men : And thus it will be with those that we have under consideration , when all comes to all , and they have said , and wished , and done what they can , the Judgment must not be reversed , they must lie down in sorrow . They must , or shall lie down . Of old , when a Man was to be chastized for his fault , he was to lie down to receive his stripes : so here , saith the Lord , they shall lie down , And it shall be if the wicked Man be q worthy to be beaten , the Judge shall cause him to lie down , and to be beaten before his Face . And this lying down was to be his lot , after he had pleaded for himself what he could , and the Judge shall cause him to be beaten before his face , while he is present to behold the execution of judgment ; and thus it shall be at the End of the World : the wicked shall lie down and shall be beaten with many stripes in the presence of Christ , and r in the presence of the holy Angels . For there will be his presence not only at the tryal as judge , but to see execution done , nay to do it himself , by the pouring out like a River , his Wrath as burning Brimstone upon the Soul of the lost and cast-away Sinner . He shall lie down ; These words imply , that at last the damned Soul shall submit ; for to lie down , is an act that signifies submission , especially to lie dow● to be beaten . The wicked shall be silent in darkness ▪ When s the Malefactor has said and wished all that he can , yet at last he submits , is silent , and as it were , helps to put his Head into the Halter , or doth lay down his Neck upon the Block : So here it is said of the damned , They shall lie down in sorrow ; there is also a place that saith , These shall go away into everlasting t punishment : To go , to go to punishment , is also an act of submission : Now submission to punishment , doth , or should flow from full conviction of the merit of punishment ; and I think it is so to be understood here : For u every Mouth shall be stopt , and all the World ( of Soul-losers ) become guilty before God. Every Mouth shall be stopt , not at the beginning of the Judgment , for then they plead and pray , and also object against the Judge ; but at the End , after that by a judicial Proceeding , he shall have justified against them his sayings , and have overcome these his Judges , then they shall submit , and also lie down in sorrow : yea , they shall go away 〈◊〉 their punishment , as those who know they deserve 〈◊〉 ; Yea , they shall go away with silence . Now , How they shall behave themselves in Hell ( I will ●ot here dispute ) whether in a way of rage and blasphemy , and in rending and tearing of the name and just actions of God towards them , or whether by way of submission there : I say , though this is none of this task , yet a word or two if you please . Doubtless they will not be mute there ; they will ●ry , and wail , and gnash their teeth , and perhaps too sometimes at God , but I do not think but that the ●●tice that they have deserved , and the equal admi●istration of it upon them , will for the most part prevail with them to rend and tear themselves , to acquit and justifie God , and to add fuel to their fire , by concluding themselves in all the fault , and that they have sufficiently merited this just damnation ; for it would seem strange to me , that just judgment among Men shall terminate in this issue , if God should not justifie himself in the Conscience of all the damned . But as here on Earth , so he will let them know , that go to Hell , that he hath not done without a Cause , a sufficient w Cause , all that he hath done 〈◊〉 damning of them . I come now to make some Use and Application of the whole . And 1. If the Soul be so excellent a thing , as we have made it appear to be , and if the Loss thereof be so great a Loss ; then here you may see who they are that are those extravagant ones , I mean those that are such in the highest degree . Solomon tells us of a great Waster , and saith also , that he that is slothful in his business , is x Brother to such an one . Who Solomon had his eye upon , or who it was that he counted so great a Waster , I cannot tell ▪ but I will challenge all the World to shew me one , that for wasting and destroying , may be compared to him , that for the lusts and pleasures of this life will hazzard the Los● of his Soul. Many Men will be so profuse , and will spend at that prodigal rate , that they will bring a thousand pound a year to five hundred , and five hundred to fifty , and some also will bring that fifty to less than nine pence ; but what is this to him that shall never leave losing until he has lost his Soul ? I have heard of some who would throw away a Farm , a good Estate upon the trundling of one single Bow● . But what is this to the casting away the Soul ? I say what is this to the Loss of the Soul , and that for less than the trundling of a Bowl . Nothing can for badness be compared to sin , it is the vile thing , it cannot have a worse Name than its own : it is worse than the vilest Man , than the vilest of Beasts : yea , sin is worse than the Devil himself , for it is sin , and sin only that hath made the Devils Devils : and yet for this , for this vile , this y abominable thing , some Men , yea , most Men will venture the Loss of their Soul : yea , they will mortgage , pawn , and set their Souls to sale for it : Is not this a great Waster ? doth not this Man deserve to be ranked among the extravagant ones ? What think you of him who when he tempted the Wench to uncleanness , said to her , If thou wilt venture thy Body , I 'le venture my Soul ? was not here like to be a fine bargain think you ? or was not this Man like to be a gainer by so doing ? This is he that prizes sin at a higher rate than he doth his immortal Soul ; yea , this is he that esteems a quarter of an hours pleasure , more than he fears everlasting damnation : What shall I say ? this Man is minded to give more to be damned , than God requires he should give to be saved ; is not this an extravagant one ? Be a astonished O ye Heavens at this , and be ye horribly afraid ! Yea , let all the Angels stand amazed at the unaccountable prodigality of such an one . Object . 1. But some may say , I cannot believe that God will be so severe , as to cast away into Hell fire an immortal Soul for a little sin . Answ. I know thou canst not believe it , for if ●hou couldest , thou wouldest sooner eat fire , than ●●n this hazzard ; and hence all they that go down ●o the Lake of Fire are called the Vnbelievers : and the Lord shall cut thee ( that makest this Objection ) asunder , b and shall appoint thee thy portion with such , except thou believe the Gospel and repent . Object . 2. But surely , though God should be so angry at the beginning , it cannot in time , but grieve him to see and hear Souls roaring in Hell , and that for a little sin . Answer . Whatsoever God doth , it c abideth for ever : he doth nothing in a passion , or in an angry ●it ; he proc●edeth with Sinners by the most perfect Rules of Justice , wherefore it would be injustice , to deliver them whom the Law condemneth : yea , he ●ould falsify his word , if after a time he should deliver them from Hell , concerning whom he hath solemnly testified , that they shall be there for ever . Obj. 3. O but , as he is just , so he is merciful , and mercy is pitiful , and very compassionate to the afflicted . Answ. O but mercy abused , becomes most fearful in tormenting : did you never read that the Lamb turned Lyon , and that the World d will tremble at the Wrath of the Lamb , and be afflicted more at the thoughts of that , than at th● thoughts of any thing that shall happen to them in the day , when God shall call them to an account for their sins ? The time of e mercy will be then past , for now is that acceptable time , behold now is the day of salvation : The Gate of mercy will then be shut , and must not be opened again , for now is that Gate open , now it is open for a Door of hope . The time of shewing pity and compassion will then be at an end : for that as to acting towards Sinne●● will last but till the Glass of the World is run , an● when that day is past , mark what God saith , shall follow , I will f laugh at your calamity , I will m●c● when your fear cometh ; when your fear cometh as desolation , and your destruction cometh like a Whirlwind , when distress and anguish cometh upon you . Mark you how many pinching expressions the Lord Jesus Christ doth threaten the refusing Sinner with , refuseth him now . I will laugh at him ▪ I will mock at him ▪ But when Lord wilt thou laugh at , and mock at the impenitent ? The answer is , I will laugh at their calamities , and mock when their fear cometh , when their fear cometh as desolation , and their destruction like a Whirl-wind , when distress and anguish cometh upon them . Obj. 4. But if God Almighty be at this point , and there be no moving of him to mercy at that day : yet we can but lie in Hell till we art burnt out , as the Log doth at the Back of the Fire . Poor besotted Sinner , is this thy last shift ? wilt thou comfort thy self with this ? are thy sins so dear , so sweet , so desirable , so profitable to thee , that thou wilt venture a burning in Hell Fire for them till thou art burnt out ? is there g nothing else to be done but to make a covenant with Death , and to maintain thy agreement with Hell ? is it not better to say now unto God , do not condemn me , and to say now , Lord be merciful to me a Sinner ? would not tears , and prayers , and crys , in this acceptable time , to God for mercy , yield thee more benefit in the next World , than to lie and burn out in Hell , will do ? But to come more close to thee , Have not I told ●●ee already , that there is no such thing as a ceasing 〈◊〉 be : that the damned shall never be burned out in Hell ? There shall be no more such death , or cause of dissolution for ever : This one thing well considered , breaks not only the neck of that wild conceit , on which thy foolish Objection is built , but will break thy stubborn heart in pieces . For then it follows , that unless thou canst conquer God , or with ease endure to conflict with his sin-revenging wrath , thou wilt be made to mourn while under his everlasting wrath and indignation ; and to know that there is not such a thing as a burning out in Hell Fire . Object . 5. But if this must be my case , I shall have more ●ellows ; I shall not go to Hell , nor yet burn there alone . Answ. What again , Is there no breaking of the League that is betwixt Sin and thy Soul ? what , resolved to be a self Murderer , a Soul Murderer ? what , resolved to murder thine own Soul ? but is there any comfort in being hanged with company ? in sinking into the bottom of the Sea with company ? or in going to Hell , in burning in Hell , and in enduring the everlasting pains of Hell with company ? O , besotted wretch ! But I tell thee , the more company , the more sorrow , the more fuel , the more fire . Hence the damned Man that we read of in Luk , h desired that his brethren might be so warned and prevailed with , as to be kept out of that place of torment . But to hasten , I come now to the second Use. Vse . 2. Is it so ? is the Soul such an excellent thing , and the Loss thereof so unspeakably great ? Then here you may see who are the greatest Fools in the World , to wit , those who to get the World and its Preferments will neglect God , till they lose their Souls . The rich Man in the Gospel i was one of these great Fools , for that he was more concerned about what he should do with his Goods , than ho● his Soul should be saved . Some are for venturing their Souls for pleasures , and some are for venturing their Souls for profits ; they that venture their Souls for pleasures , have but little excuse for their doings ; but they that venture their Soul for profit seem to have much . And they all with ( k ) one consent began to make excuse ; Excuse , for what ? Why , for the neglect of the Salvation of their Souls . But what was the cause of their making this excuse ? Why , their profits came tumbling in ? I have bought a piece of Ground , I have bought five yoak of Oxen , and I have married a ( rich ) Wife , and therefore I cannot come . Thus also it was with the Fool first mentioned , his Ground did bring forth plentifully ; wherefore he must of necessity forget his Soul , and as he thought , all the Reason of the World he should . Wherefore he falls to crying out , What shall I do ? Now had one said , Mind the good of thy Soul , Man ; the Answer would have been ready , But where shall I bestow my Goods ? If it had been replyed , Stay till Harvest : He returns again , But I have no room where to bestow my Goods ? Now tell him of praying , and he answers , He must go to building . Tell him he should frequent Sermons , l and he replies , He must mind his Work-men . He cannot deliver his Soul , nor say , Is there not a lye in my Right-hand ? And see if in the End he did not become a Fool , for though he accomplished the building of his Barns , and put in there all his Fruits and his Goods , yet even till now his Soul was empty , and void of all that was good ; nor did he in singing of that requiem , which he sung to his Soul at last , saying , Soul take thine ease , 〈◊〉 , drink , and be merry , shew himself ever the wiser ; for in all his labours he had rejected to get that food that indeed is meat and drink for the Soul : nay , in singing this Song he did but provoke God to hasten to send to fetch his Soul to Hell ; for so begins the conclusion of the Parable ; Thou Fool , this Night shall thy Soul be required of thee , then whose shall those things be which thou hadst provided ? So that I say , it is the greatest folly in the World for a Man , upon any pretence whatever , to neglect to make good the salvation of his Soul. There are six signs of a Fool , and they do all meet in that same Man that concerns no● himself , and that to good purpose , for the salvation of his Soul. 1. A Fool has not an heart when the m price is in his Hand , to get wisdom . 2. 'T is a sport to a Fool n to do mischief , and to set light by the commission of sin . 3. Fools despise wisdom , Fools o hate knowledge . 4. A Fool after restraint p returns to his folly . 5. The way of a Fool q is right in his own eyes . 6. The Fool goes merrily r to the correction of the Stocks . I might add many more , but these six shall suf●●● at this time , by which it appears , that the Fool h● no heart for the heavenly prize ; yet he has to spo● himself in sin : and when he dispises wisdom , the wa● is yet right before him ; yea , if he be for some tim● restrained from vice , he greedily turneth again thereto , and will when he has finished his course of fol●● and sin in this World , go as heedlesly , as carelesly , a● unconcernedly , and quietly down the steps to Hell , as the Ox goeth to the Slaughter-House . This is a Soul Fool , a Fool s of the biggest Si● , and so is every one also that layeth up treasure fo● himself on Earth , and is not rich towards God. Obj. 1. But would you not have us mind our worldly concerns ? Answ. Mind them , but mind them in their place , mind thy Soul first and most ; the Soul is more than the Body , and eternal life better than temporal ; First t seek the Kingdom of God , and prosper in thy health and thy estate as thy Soul prospers : But as it is rare to see this command obeyed , for the Kingdom of God shall be thought of last : so if John's Wish was to light upon , or happen to some People , they would neither have health , nor wealth in this World. To prosper and be in health , as their Soul prospers : what , to thrive and mend in outwards no faster ? then we should have them have consumptive Bodies and low estates , for are not the Souls of most as unthrifty for grace and spiritual health , as is the Tree without Fruit , that is pulled up by the Roots . Obj. 2. But would you have us sit still and do nothing ? Answ. And must you needs be upon the extreams , must you mind this World to the damning of your Souls , or will you not mind your calling at all ? is ●here not a middle●way ? may you not , must you not get your bread in a way of honest industry , that is ca●ing most for the next World , and u so using of this ●s not abusing the same ? and then a Man doth so , and ● ever but then , when he sets this World and the next ●n their proper w places , in his thoughts , in his esteem 〈◊〉 judgment , and dealeth with both accordingly . And is there not all the reason in the World for this ? 〈◊〉 x not the things that are eternal best ? will temporal things make thy Soul to live ? or art thou none of those that should look after the salvation of their Soul ? Obj. 3. But the most of Men do that which you forbid , and why may not we ? Answ. God says , Thou shalt y not follow a multitule to do evil . It is not what M●n do , but what God commands ; it is not what doth present it z self unto us , but what is best , that we should chuse . Now , He that refuseth instruction , despiseth his own Soul ; and ●e that keepeth the Commandment keepeth his own Soul. Make not therefore these foolish Objections ; but what saith the Word , how readest thou ? That tells thee that the pleasures of Sin are but for a Season , that the things that are seen are but temporal , that he is a Fool that is rich in this World , and is not so towards God ; and what shall it profit a Man if he shall gain the whole World and lose his own Soul ? Obj. 4. But may one not be equally ingaged for both ? Ans. A divided a heart is a naughty one ; you cannot serve God and Mammon ; if any Man loves the World , the love of the Father is not in him● and yet this objection bespeaks that thy heart● divided , that thou art a Mammonist , or that tho● lovest the World. But will riches profit in the da● of Wrath ; yea are they not hurtful in the day 〈◊〉 Grace ? do they not tend to surfeit the Heart , an● to alienate a Man and his mind from things that an● better ? ) why then wilt thou set thy heart upon tha● which is not ? yea , then what will become of the● that are so far off of minding of their Souls , th● they for whole Days , whole Weeks , whole Month● and Years together , scarce consider whether the● have Souls to save ? Vse 3. But thirdly , Is it so ? is the Soul such 〈◊〉 excellent thing , and is the Loss thereof so unspeakabl● great ? then , This should teach People to be very carefu● to whom they commit the teaching and guidance of their Souls . This is a business of the greatest concern , Men wil● be careful to whom they commit their Children , who they make the Executors of their Will , in whose Hand they trust the Writing and Evidences of their Lands , but how much more careful should we be , and yet the most are the least of all careful , unto whom they commit the teaching and guidance of their Souls . There are several sorts of Soul Shepherds in the World : 1. There are b Idol Shepherds . 2. There are c foolish Shepherds . 3. There d are Shepherds that feed themselves and not their Flock . 4. There are e hard hearted and pitiless Shepherds . 5. There are f Shepherds that instead of healing , ●mite , push and wound the diseased . 6. There are Shepherds g that cause their Flocks ●o go astray . 7. And there are Shepherds that feed their Flock ; ●hese are the Shepherds to whom thou shouldest com●it thy Soul for teaching and for guidance . Quest. You may ask , How should I know those Shepherds ? Answ. First surrender up thy Soul unto God by Christ , and chuse Christ to be the chief Shepherd of thy Soul , and he will direct thee to his Shepherds , and ●e will of his mercy set such Shepherds over thee , as shall feed the with Knowledge and Vnderstanding : Before thou hast surrendred up thy Soul to Christ , that he may be thy chief Shepherd , thou canst not find out , nor chuse to put thy Soul under the teaching and guidance of his Under-Shepherds , for thou canst not love them ; besides , they are so set forth by false Shepherds , in so many ugly Guizes , and under so many false and scandalous Dresses , that should I direct thee to them , while thou art a stranger to Christ , thou wilt count them deceivers , devourers , and Wolves in Sheeps cloathing , rather than the Shepherds that belong to the great and chief Shepherd , who is also the Bishop of the Soul. Yet this I will say unto thee , take heed of that Shepherd that careth not for his own Soul ; that walketh in ways , and doth such things as have a direct tendency to damn his own Soul ; I say take heed of such an one , come not near him , let him have nothing to do with thy Soul , for if he be not faithful to that which is his own Soul , be sure he will not be faithful to that which is another Mans. He that feeds his own Soul with Ashes , i will scarce feed thine with the Bread of Life ; wherefore take heed of such an one , and many such there are in the World , by their Fruits you shall know them , they are for flattering of the worst ; and frowning upon the best ; they are for promising of life to the profane , and for slaying ▪ the Souls that God would have live ; they are also . Men that hunt Souls that fear God , but for Sewing-Pillows under those Arm-holes , which God would have to lean upon that which would afflict them : These be ( k ) them that with lyes do make the heart of the righteous sad , whom I have not made sad ( saith God ) and that have strengthned the hands of the wicked , that be should not return from his wicked way , be promising of him life . And as thou shouldst for thy Souls sake chuse for thy self good Soul-Shepherds ; so also for the same reason , you should chuse for your selves a good Wife , a good Husband , a good Master , a good Servant , for in all these things , the l Soul is concerned . Abraham would not suffer Isaac to take a Wife of the Daughters of Canaan , nor would David suffer a wicked Servant to come into his House or to tarry in his sight : bad company is also very destructive to the Soul , and so is evil communication ; wherefore m be diligent to shun all these things , that thou may'st persevere in that way , the end of which will be the saving of thy Soul. And since under this Head I am fallen upon cautions , let me add these to those which I have presented to thee already . 1. Take heed , take heed of learning to do evil of any that are good : 'T is possible for a good Man to do things that are bad , but let not his bad action imbolden thee to run upon Sin ; seest thou a good Man that stumbleth at a Stone , or that slippeth into the Dirt , let that warn thee to take heed , lest his stumble make thee wary , let his fall make thee look well to thy goings ; ever follow n that which is good . Thy Soul is at stake . 2. Take heed of the good things of bad Men , for in them their lies a Snare also , their o good words and fair speeches tend to deceive ; learn to be good by the Word of God , and by the holy lives of them p that be good ; envy not the wicked , nor desire to be with him , chuse none of his ways , thy Soul lies at stake . 3. Take heed of playing the hypocrite in Religion ; what of God and his Word thou knowest , profess it honestly , confirm to it heartily , serve him faithfully , for what is the hypocrite bettered by all his profession , when q God shall take away his Soul ? 4. Take heed of delays to turn to God , and of chusing his ways for the delight of thy heart ; For the Lord's Eye r is upon them that fear him , to deliver their Souls . 5. Boast not thy self of thy Flocks and thy Herds , of thy Gold and thy Silver , of thy Sons and of thy Daughters : what is an House full of Treasures , and all the delights of this World , if thou be empty of Grace , if thy Soul s be not filled with good ? But , Fourthly , Is it so ? is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? then I pray thee let me enquire a little of thee what provision hast thou made for thy Soul ? There be many that through their eagerness after the things of this life , do bereave f their Soul of good , even of that good the which if they had it , would be a good to them for ever . But I ask not concerning this , it is not what provision thou hast made for this life , but what for the life , and the World to come . Lord , gather u not my Soul with Sinners , said David ; not with Men of this World ; Lord , not with them that have their portion in this life , whose Belly thou fillest with thy hid Treasures . Thus you see how Solomon laments some , and how his Father prays to be delivered from their lot , who have their portion in this life , and that have not made provision 〈◊〉 their Soul : Well then , let me enquire of thee about th●s matter : What provision hast thou made for thy Soul ? And , 1. What hast thou thought of thy Soul ? what ponderous thoughts hast thou had of the Greatness , and of the immortality of thy Soul ? This must be the first enquiry ; for he that hath not had his thoughts truly exercised , ponderously exercised about the Greatness and the immortality of his Soul , will not be careful after an effectual manner , to make provision for his Soul , for the Life and World to come . The Soul is a Man 's all , whether he knows it or no , as I have already shewed you : now a Man will be concerned about what he thinks is his all . We read of the poor Servant that w sets his Heart upon ●is Wages , but it is because it is his all , his Treasure , and that wherein his worldly worth lieth . Why thy Soul is thy all , 't is strange if thou dost not think so ? and more strange if thou dost think so , and yet hast light , seldom , and trivial thoughts about it : These two seem to be inconsistent , therefore let thy Conscience speaks ; either thou hast very great and weighty thoughts about the excellent Greatness of thy Soul , or else thou dost not count that thy Soul is so great a thing as it is ; else thou dost not count it thy all . 2. What Judgment hast thou made of the present state of thy Soul ( I speak now to the unconverted ) thy Soul is under sin , under the curse , and an object of wrath , this is that sentence that by the word it passed upon it , Wo x to their Souls , saith God , for they have rewarded evil to themselves ; this is the Sentence of God : Well , but what judgment hast thou passed upon it while thou livest in thy debaucheries ; is it not that which thy fellows have passed on theirs before thee , saying , I shall y have peace , tho' I walk in the imagination of my heart to add drunkenness to thirst ; if so , know thy judgment is gross , thy Soul is miserable , and turn , or in little time ▪ thine Eyes will behold all this . 3. What care hast thou had of securing of thy Soul , and that it might be delivered from the danger that by sin it is brought into ? If a Man has a Horse , a Cow , or a Swine that is sick or in danger by reason of this or that casualty , he will take care for his Beast , that it may not perish , he will pull it out of the Ditch on the Sabbath Day : but oh ! that 's the Day on which many Men do put their Soul into the Ditch of Sin ; that is the day that they set apart to pursue wickedness in : But I say , what care hast thou taken to get thy Soul out of this Ditch ? a Ditch out of which thou canst never get it without the aid of an omnipotent Arm. In things pertaining to this life , when a Man feels his own strength fail , he will implore the help and aid of another ; and no Man can by any means deliver by his own arm his Soul from the power of Hell ( which thou also wilt confess if thou beest not a very Brute ) but what hast thou done with God for help ? hast thou cryed ? hast thou cryed out ? yea dost thou s●ill cry out , and that day and night before him ? Deliver my z Soul , save my Soul , preserve my Soul heal my Soul ; and , I pour out my Soul unto thee ; yea , canst thou say , my Soul , my Soul waiteth upon God , my Soul thirsteth for him , my Soul followeth hard after him ? I say , dost thou this , or dost thou hunt thine own Soul to destroy it ? The a Soul with some is the Game , their Lusts are the Dogs , and they themselves are the Hu●●smen , and never do they more holloo , and luer , and laugh , and sing , than when they have delivered up their Soul , their Darling to these Dogs ; a thing that David trembled to think of , when he cryed , Dogs have b compassed me about ; save my darling , my Soul , from the Power of the Dog ; thus I say , he cryed , and yet these Dogs were but wicked Men : But oh , how much is a Sin , a Lust , worse than a Man to do us hurt ; yea , worse than is a Dog , a Lyon to hurt a Lamb ! 4. What are the signs and tokens that thou bearest about thee concerning how it will go with thy Soul at last ? there are signs and tokens of a good , and signs and tokens of a c had End that the Souls of Sinners will have ; there are Signs of the Salvation of the Soul , evident tokens of Salvation ; and there are signs of the Damnation of the Soul , evident signs of Damnation : Now which of these hast thou ? I cannot stand here to shew thee which are which ; but thy Soul and its salvation lyeth before thee , d and thou hast the Book of Signs about these matters by thee ; thou hast also Men of God to go to , and their Assemblies to frequent : look to thy self , Heaven and Hell are hard by , and one of them will swallow thee up ; Heaven into unspeakable and endless glory , or Hell into unspeakable and endless torment . Yet , 5. What are the pleasures and delights of thy Soul now ? are they things Divine , or things Natural ? are they things Heavenly , or things Earthly ? are they things holy , or things unholy ? for look what things thou delightest in now ▪ to those things the great God doth count thee a Servant , and for , and of those thou shalt receive thy Wages at the day of Judgment . His e Servants you are to whom you obey , whether of sin unto death , or of obedience unto righteousness . Wicked Men talk of Heaven , and say they hope and desire to go to Heaven , even while they continue wicked Men ; but I say , what would they do there ? If all that desire to go to Heaven should come thither , verily they would make a Hell of Heaven ; for I say , what would they do there ? why , just as they do here , scatter their filthiness quite over the Face of Heaven , and make it as vile as the Pit that the Devils dwell in . Take holiness away out of Heaven , and what is Heaven ? I had rather be in Hell were there none but holy ones there , than ●e in Heaven it self with the Children of iniquity . If Heaven should be filled with wicked Men , God would quickly drive them out , or forsake the place for their sakes ; 't is true they have been Sinners , and none but Sinners that go to Heaven ; but they are washed ; such were some of you , but ye are f washed , but you are justified , but you are sanctified in the Name of the Lord Jesus Christ , and by the Spirit of our God. When the Maidens were gathered together for the great King Ahasuerus , before they were brought to him into his Royal presence , they were to be had to the House of the Women , there to be purified with things for purification , and that for twelve months together , to wit , Six g Months with Oyl of Myrrh , and Six Months with sweet Odours and other things ; and so came every Maiden to the King. God also hath appointed , that those that come into his Royal Presence , should first go to the House of the Women , the Church , and there receive of the Eunuchs things for purification , things to make h us meet to be partakers of the inheritance of the Saints in light : none can go from a state of nature to glory , but i by a state of grace ; the Lord gives grace and glory , hence he that goeth to Heaven is said to be wrought for it , fitted , prepared for it . Vse 5. Again , Fifthly , Is it so ? is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? Then this Doctrine commends those for the wise ones , that above all business concern themselves with the salvation of their Souls ; those that make all other matters but things by the bye , and the salvation of their Soul , the one thing needful . But , but few comparatively will be concerned with this use , for where is he that doth this ? Solomon speaks of k one Man of a thousand : however some there be , and blessed be God for some , but they are they that are wise , yea wise in the Wisdom of God : 1. Because they reject what God hath rejected , and that is sin . 2. Because they esteem but little of that which by the word is counted but of little esteem , and that is the World. 3. Because they chuse for a Portion that which God commendeth unto us for that which is the most excellent thing , viz. Himself , his Christ , his Heaven , his Word , his Grace and Holiness : these are the great and most excellent thing ▪ and the things that he hath chosen , that is truly wise for his Soul ( and all other wise Men are Fools in God's account , and in the judgment of his word ) and if it be so , glory and bliss must needs be their portion , though others shall miss thereof ; The wise l shall inherit glory , but shame shall be the promotion of Fools . Let me then incourage those that are of this mind to be strong , and hold on their way , Soul thou hast pitched right ; I will say of thy choice as David said of Goljah's Sword , There m is none like that , give it me : Hold fast that thou hast , that no Man take thy Crown . Oh! I admire this Wisdom , this is by the direction of the Law-giver ; this is by the teaching of the blessed Spirit of God , not the Wisdom which this World teacheth , nor the Wisdom which the World , doth chuse , which comes to naught , surely n thou hast seen something of the World to come , and of the glory of it through faith ▪ surely God has made thee see emptiness in that wherein others find a fulness , and vanity in that which by others is counted for a Darling . Blessed are thine Eyes , for● they see , and thine Ears , for they hear . But who told thee that thy Soul was such an excellent thing , as by thy practice thou declarest thou believest it to be ? What , set more by thy Soul than by all the World ? What , cast a World behind thy back for the welfare of a Soul ? is not this to play the Fool in the account of Sinners , while Angels wonder at , and rejoyce for thy wisdom . What a thing is this , that thy Soul and its welfare should be more in thy esteem than all those glories wherewith the Eyes of the World are dazled ? surely thou hast looked upon the Sun , and that makes Gold look like a clod of Clay in thine Eye-sight . But who put the thoughts of the Excellencies of the things that are Eternal ? I say , who put the thoughts of the Excellency of those things into thy mind in this wanton Age , in an Age wherein the thoughts of eternal Life , and the Salvation of the Soul are with , and too many , like the Morrocco Ambassador and his Men , Men of strange Faces , in strange Habits , with strange Gestures and Behaviours , Monsters to behold ? But where hadst thou that heart that gives entertainment to these thoughts , these heavenly thoughts ? These thoughts are like the French Protestants , banished thence where they willingly would have harbour : how came they to thy House , to thy heart , and to find entertainment in thy Soul ? The Lord keep them in every imagination of the thoughts of thy heart for ever , and incline thine heart to seek him more and more . And since the whole World have slighted and despised , and counted foolish the thoughts and cogitations wherewith thy Soul is exercised ; what strong and mighty supporter is it upon , and with which thou bearest up thy Spirit , and takest incouragement in this thy folorn , unoccupied and singular way ? for so I dare say it is with the most ; but certainly it is something above thy self , and that is more mighty to uphold thee than is the power , rage and malice of all the World to cast thee down , or else thou couldest not bear up , now the Stream and the Force thereof are against thee . Obj. 1. I know my Soul is an excellent thing , and that the World to come , and its glories , even in the smalles● Glimpse thereof , do swallow up all the World that is here ; my heart also doth greatly desire to be exercised about the thoughts of eternity , and I count my self never better than when my poor heart is filled with them : as for the rage and fury of this World , it swayeth very little with me , for my heart is come to a point ; but yet for all that , I meet with many discouragements , and such things that indeed do weaken my strength in the way . But , brave Soul , pray tell me what the things are that discourage thee , and that weaken thy strength in the way ? Why , the amazing greatness of this my enterprize , that this one thing . I am now pursuing things of the highest , the greatest , the most enriching nature , even eternal things ; and the thoughts of the Greatness of them drown'd me , for when the heat of my Spirit in the pursuit after them is a little returned and abated , methinks I hear my self talking thus to my self , Fond fool ! canst thou imagine that such a Gnat , a Flea , a Pi●mire as thou art , can take and possess the Heavens , and manele thy s●lf up in the eternal Glories ? if thou makest first a 〈◊〉 of the succesfulness of thy Endeavours upon things far lower , more base , but much more easie to obtain , as Crowns , Kingdoms , Earldoms , Dukedoms , Gold , Silver , or the like ; how vain are these attempts of thine , and yet thou thinkest to possess thy Soul of Heaven ? away , away by the heighth thereof , thou may'st well conclude it is far above , out of thy reach , and by the breadth thereof it is too large for thee to grasp ; and by the nature of the excellent glory thereof , too good for thee to possess : These are the thoughts that sometimes discourage me , and that weaken my strength in the way . Answ. The Greatness of thy undertakings does but shew the nobleness of thy Soul , in that it cannot , will not be content with such low and dry things as the base-born Spirits that are of the World , can , and do content themselves withal . And as to the greatness of the things thou aimest at , though they be as they are indeed , things that have not their like , yet they are not too big for God to give , and o he has promised to give them to the Soul that seeketh him ; yea , he hath prepared the Kingdom , given the Kingdom , and laid up in the Kingdom of Heaven the things that thy Soul longeth for , presseth after , and cannot be content without . As for thy making of a tryal of the succesfulness of thy endeavours upon things more inferior and base ; that is but a trick of the old deceiver . God has refused to give his Children the great , the brave , and glorious things of this World ( a few p only excepted ) because he has prepared some better thing for them ; wherefore faint not , but let thy hand be strong , for thy work shall be rewarded ; and since thy Soul is at work , for Soul-things ; for divine and eternal things , God will give them to thee ; thou art not of the number of them that draw back unto perdition , but of them that believe to the saving of the Soul ; thou shalt receive the end of thy Faith , the salvation of thy Soul. Obj. 2. But all my discouragement doth not lie in this , I see so much of the sinful vileness of my nature , and feel ●ow ready it is to thrust it self forth at all occasions , to the defiling of my whole Man , and more ; now this added to the former , adds to my discouragement greatly . Answ. This should because of humiliation , and of self-abasement , but not of discouragement , for the best of Saints have their weaknesses , these their weaknesses ; the Ladies as well as she that grinds at the Mill , know what doth attend that Sex ; and the Gyants in grace , as well as the weak and shrubs , are sensible of the same things , which thou layest in against thy exercising of hope , or as matter of thy q discouragement ; poor David says , his Soul refused to be comforted upon this very account ; and Paul crys out under sense of this , O wretched Man that I am ! and comes as it were to the borders of a doubt , saying , Who r shall deliver me ? only he was quick at remembring that Christ was his righteousness and price of redemption , and there he relieved himself . Again , This should drive us to faith in Christ , for therefore are corruptions by divine permission , still left in us to drive us to unbelief , but to faith , that is , to look to the perfect righteousness of Christ for life . And for s further help , consider , that therefore Christ liveth in Heaven making intercession , that thou mightest t be saved by his life , not by thine , and by his intercessions , not by thy perfections ; let not therefore thy weaknesses be thy discouragements , only let them put thee upon the duties required of thee by the Gospel , to wit , faith , hope , repentance , humility , watchfulness diligence , &c. Obj. 3. But I find together with these things , weakness and faintness , as to my graces ; my faith , my hope , my love , and desires to these and all other Christian Duties are weak : I am like the Man in the Dream , that would have run but could not , that would have fought but could not , and that would have fled but could not . Answ. 1. Weak graces are graces , weak graces may grow stronger , but if the Iron be blunt , t put to the more strength . 2. Christ seems to be most tender of the weak , u He shall gather his Lambs with his arm , shall carry them in his bosom , and shall gently lead them that are with young : And again , I will seek that which was lost , and bring again that which was w driven away , and I will bind up that which was broken , and will strengthen that which was sick : Only here will thy wisdom be manifested , to wit , that thou x grow in grace , and that thou use lawfully and diligently the means to do it . I come in the next place to a Use of Terror , and so I shall conclude . Is it so ? Is the Soul such an excellent thing , and is the Loss thereof so unspeakably great ? Then this sheweth the sad state of those that lose their Souls ; we use to count those in a deplorable Condition , that by one only stroak , are stript of their whole Estate ; the Fire swept away all that he had ; or all that he had was in such a Ship , and that Ship sunk into the bottom of the Sea ; this is sad news , this is heavy tidings , this is bewailed of all , especially if such were great in the World , and were brought by their loss from a high to a low , to a very low Condition ; but alas ! what is this to the Loss about which we have been speaking all this while ? The Loss of an Estate may be repaired , or if not , a Man may find Friends in his present deplorable condition to his support , though not recovery : But far will this be from him that shall lose his Soul. Ah! he has lost his Soul , and can never be recovered again , unless Hell-fire can comfort him ; unless he can solace himself in the fiery Indignation of God , terrors will be upon him , anguish and sorrow will swallow him up , because of present misery , slighted and set at n●ught by God and his Angels , he will also be in this his miserable state , and this will add to sorrow , sorrow , and to his vexation of spirit , howling . To present you with Emblems of tormented Spirits , or to draw before your eyes the Picture of Hell , are things too light for so ponderous a Subject as this ; nor can any Man frame or invent words , be they never so deep and profound , sufficient to the Life to set out the Torments of Hell. All those expressions of Fire , Brimstone , the Lake of Fire , a fiery Furnace , the bottomless Pit , and a hundred more to boot , are all too short to set forth the Miseries of those that shall be damned Souls : Who knows the Power y of God's Anger ? none at all , and unless the Power of that can be known , it must abide as unspeakable as the Love of Christ which passeth knowledge . We hear it Thunder , we see it Lighten , yea , Eclipses , Comets and Blazing Stars , are all subject to smite us with Terror ; the thought of a Ghost , of the appearing of a dead Wife , a dead Husband , or the like , how terrible are these things ! but alas , what are these ? meer Flea-bitings , nay not so bad , when compared with the Torments of Hell. Guilt and Despair , what are they , who understands them unto perfection ? the ireful looks of an infinite Majesty , what Mortal in the Land of the living can tell us to the full , how dismal , and breaking to the Soul of a Man it is , when it comes as from the Power of Anger , and arises from the utmost Indignation ? Besides , who knows of all the ways by which the Almighty will inflict his just revenges upon the Souls of damned Sinners ? When Paul was caught up to the third Heaven , he heard words that were unspeakable ; and he that goes down to Hell , shall hear groans that are unutterable . Hear , did I say ? they shall feel them , they shall feel them burst from their wounded Spirits as Thunder-claps do from the Clouds . Once I dreamed , that I saw two ( whom I knew ) in Hell , and methought I saw a continual dropping from Heaven , as of great drops of fire lighting upon them to their sore distress . Oh! words are wanting , thoughts are wanting , imagination and fancy are poor things here : Hell is another kind of place and state than any alive can think ; and since I am upon this subject , I will here treat a little of Hell , as the Scriptures will give me leave , and the rather , because I am upon a use of Terror . and z because Hell is the place of Torment . 1. Hell is said to be beneath , as Heaven is said to be above , because as above signifieth the utmost a joy , triumph , and felicity ; so beneath is a term most fit to describe the place of Hell by , because of the utmost Opposition that is between these two , Hell being the Place of the utmost Sorrow , Despair and Misery , there are the Underlings ever trampled under the Feet of God , they are beneath , below , under . 2. Hell is said to be darkness , and Heaven is said b to be light ; light to shew the pleasureableness , and the desirableness of Heaven ; and darkness to shew the dolesome and wearisomness of Hell ; and how weary , oh ! how weary and wearisomly , as I may say , will damned Souls turn themselves from side to side , from place to place in Hell , while swallowed up in the thickest Darkness , and griped with the burning Thoughts of the endlesness of that most unutterable Misery ! 3. Men are said to go up to Heaven , but they c are said to go down to Hell : up , because of exaltation , and because they must abound in Beauty and Glory that go to Heaven : down , because of those sad dejections , that great deformity and vile contempt that sin hath brought them to , that go to Hell. 4. Heaven is called a Hill or Mount , Hell is called d a Pit or Hole : Heaven , a Mount , the Mount Zion , to shew how God has and will exalt them that loved him in the World : Hell , a Pit or Hole , to shew how all the Ungodly shall be buried in the yawning Paunch , and Belly of Hell , as in a hollow Cave . 5. Heaven ! 'T is said of Heaven , the ● Heighth of e Heaven , and of Hell , the bottomless Pit. The heighth of Heaven , to shew that the Exaltation of them that do ascend up thither , is both perfect and unsearchable : And Hell the bottomless Pit , to shew , that the downfal of them that descend in thither , will never be at an end , down , down , down they go , and nothing but down , down still . 6. Heaven ! It is called the Paradise of God , f but Hell the burning Lake . A Paradise , to shew how quiet , harmless , sweet and beautiful Heaven shall be to them that possess it , as the Garden was at the beginning of the Creation . Hell , the burning Lake , to allude to Sodom , that since its destruction is turned into a stinking Lake ; and to shew that as their distress was unutterable , and to the highest Amazement , full of confusion and horror when that tempestuous Storm of Fire and Brimstone was rained from the Lord out of Heaven upon them ; so to the utmost degree shall it be with the Souls that are lost and cast into Hell. 7. It is said that there are dwelling-houses or g places in the Kingdom of Heaven , and also that there are the Cells , or the Chambers of Death in Hell. There are Mansions , or dwelling-places in Heaven , to shew that every one of them that go thither might have his reward according to his work : and that there is Hell , and the lowest Hell , and the Chambers of death in Hell , to shew , there are places and states in Hell too , for Sinners to be imprisoned h in according to their faults ; hence it is said of some , These shall receive greater damnation , and of others , That it shall be more tolerable for Sodom and Gomorrha in the Judgment than for them , &c. The lowest Hell ; how many Hells there are above that , i or more tolerable tormenting places than the most exquisite Torments there , God , and they that are there know best , but degrees without doubt there are : and the term [ lowest ] shews the utmost , and most exquisite destress ; so the Chambers of death , the second death in Hell , for so I think the Words should be understood , Her House is the way ( k ) to Hell , going down to the Chambers of death : these are the Chambers , that the Chambers in the Temple , or that the dwelling-places in the House in Heaven is opposed to , and this opposition shews , that as there will be degrees of Glory in Heaven , so there will of Torments in Hell ; aud there is all reason for it , since the Punishment must be inflicted by God , the infinitely just . Why should a poor silly , ignorant Man tho' damned , be punished with the same degree of torment that he that has lived a thousand times worse shall be punished with ? It cannot be , Justice will not admit it , Guilt and the Quality of the Transgression will not admit it ; yea , the tormenting●Fire of Hell it self will not admit it ; for if Hell-fire can kindle upon nothing but Sin , and the Sinner for the sake of it , and if Sin be as Oyl to that sire , as the Holy Ghost seems to intimate , saying , Let it l come into his Bowels like Water , and like Oyl into his Bones ; then as the quantity of the Oyl is , so will the fire burn , and so will the flaming Flame ascend , and the smoak of their Torment for ever and ever . Suppose a piece of Timber a little bedaubed with Oyl , and another that hath been soaking in it many a year , which of these two think you , would burn fiercest ? and whence would the flaming Flame ascend highest , and make the most roaring noise ? Suppose two Vessels filled with Oyl , one containing the quantity of a Pint , the other containing the quantity of a Hoggs-head , and suppose that in one place they were both set on fire , yet so that they might not intermix m flames ; nay , though they did , yet all would conclude that the most amazing , roaring flame would be upon the biggest Vessel , and-would be the effect of the greatest quantity of Oyl ; so it will be with the Wicked in Hell , the lowest-Hell is for the biggest Sinners , and theirs will be the greater Damnation , and the more intolerable Torment , though he that has least of this Oyl of Sin in his Bones , and of the kindlings of Hell fire upon him , will find he has Hell enough , and will be weary enough thereof , for still he must struggle with flames that are everlasting ; for Sin is such a thing that it can never be burned out of the Soul and Body of a damned Sinner . But again , having treated thus of Hell , we will now speak a word or two of Sin , for that is it upon which Hell-fire seizes , and so on the Soul by that . Sin ! it is the Sting of Hell , the Sting of Death is Sin : by Death in this place , we must not understand that which is natural , but that which is in Hell , the m second death , even everlasting damnation , for natural death the Saints die ; yea ▪ and also many Sinners without the least touch of a Sting from that ; but here is a Death that has a Sting to hurt , to twinge and wound the Sinner with , even then when it has the utmost Mastery of him . And this is the Death that the saved are delivered from , not that which is n natural , for that is the end of them ▪ as of others ; but the second Death , the Death in Hell , for that is the Portion of the Damned , and it is from that that the Saints have a Promise of deliverance , o He that overcometh shall not be hurt of the second Death : And again , Blessed and Holy is he that hath part in the first Resurrection , on such the second Death hath no p Power . It is this death then that hath the Chambers to hold each damned Soul in , and Sin is the twining , winding , biting , poysoning Sting of this Death , or of these Chambers of Hell , for Sinners to be stricken , stung , and pierced with . The Sting of Death is Sin. Sin in the general of it is the Sting of Hell , for there would be no such thing as Torment , even there , were it not that Sin is there with Sinners : for as I have hinted already , the Fire of Hell , the Indignation and Wrath of God can fasten and kindle upon nothing but for , or because of Sin ; sin then as sin , is the Sting , and the Hell of Hells , of the lowest and upmost Hells . Sin I say , in the Nature of it , simply as it is concluded both by God , and the Damned to be a breach of his Holy Law , so it is the sting of the second Death , which is the Worm of Hell. But then , as Sin is such a Sting in it self , so it is heightned , sharpned , and made more keen and sharp by those Circumstances that , as concomitants attend it in every act ; for there is not a Sin at any time committed by Man , but there is some circumstance or other attends it , that makes it , when charged home by God's Law , bigger and sharper , and more venom and poysonous to the Soul , than if it could be committed without them ; and this is the Sting of the Hornet , the great Sting . I sinned without a Cause , to please a base Lust , to gratify the Devil ; here is the Sting : Again , I preferred Sin before Holiness , Death before Life , Hell before Heaven , the Devil before God , and Damnation before a Saviour ; here is the Sting : Again , I preferred moments before everlastings , temporals before eternals , to be racked and always slaying , before the Life that is blessed and endless ; here is the Sting : Also this I did against light , against Convictions , against Conscience , against perswasion of Friends , Ministers , and the godly Lives which I beheld in others ; here is the Sting : Also this I did against warnings , forewarnings , yea , though I saw others fall before my face by the mighty Hand of God for committing of the same ; here is the Sting . Sinners , would I could perswade you to hear me out ; A Man cannot commit a Sin , but by the Commission of it , he doth by some circumstance or other , q sharpen the Sting of Hell , and that to pierce himself through and through , and through with many sorrows ; Also the Sting of Hell to some will be , that the Damnation of others stand upon their score ; for that by imitating of them , by being deluded by them , perswaded by them , drawn in by them , they perish in Hell for ever , and hence it is , That these principal Sinners must dye all these deaths in themselves , that those damned ones , that they have drawn into Hell , are also to bear in their own Souls for ever . And this God threatned to the Prince of Tyrus , that capital Sinner , because by his pride , power , practice and policy , he cast down others into the Pit , therefore saith God to him , They shall bring thee down to the Pit , r and thou shalt die the Deaths of them that are slain in the midst of the Seas : And again , Thou shalt die the Deaths of the Vncircumcised by the Hand of Strangers , for I have spoken it , saith the Lord God. Ah! this will be the Sting of them , of those that are principal , chief , and as I may call them , the Captain and Ring-leading Sinners , Vipers will come out of other Mens ●●e and flames , and settle upon , seize upon , and for ●ver abide upon their Consciences , and this will be the ●ting of Hell , the great Sting of Hell to them . I will yet add to all this ; How will the fairness of ●●me for Heaven , even the Thoughts of that , Sting ●hem when they come to Hell. It will not be so much ●heir fall into the Pit , as from whence they fell in●o it , that will be to them the buzzing noise and ●●arpned sting of the great and terrible Hornet . How ●t thou fallen from Heaven , O Lucifer ! there is the s Sting , thou that art exalted up to Heaven , shalt ●●e thrust down to Hell , though thou hast made thy ●e●t among the Stars , from thence will I fetch thee t down ; there is a Sting . To be pulled , for and ●hrough love to some vain lust , from the everlasting ●ates of Glory , and caused to be swallowed up for 〈◊〉 in the Belly of Hell , and made to lodge for ever in ●he dark , some Chambers of death , there is the pier●●ing Sting : But again , as there is the Sting of Hell , so there ●s the Strength of that Sting ; for a Sting , though never so sharp , or venom , yet if it wanteth strength ●o force it , to the designed Execution , it doth but ●ittle hurt . But this Sting has strength to cause it to pierce into the Soul ; The Sting of Death is Sin , and u the Strength of Sin is the Law : here then is the ●trength of the Sting of Hell , it is the Law in the perfect Penalty of it , for without the Law , Sin is dead : Yea , again he saith , Where no Law is , there is ●o Transgression : The Law then followeth , in the executive part of it , the Soul into Hell , and there strengthneth Sin , that Sting in Hell , to pierce by it● unutterable charging of it on the Conscience , the Soul for ever and ever ; nor can the Soul justly murmur or repine at God or at his Law , for that then th● sharply apprehensive Soul will well discern the just●●ness , righteousness , reasonableness , and goodness o● the Law , and that nothing is done by the Law unto it , but that which is just and equal . This therefore will put great strength and force into Sin , to sting the Soul , and to strike it with the Lashes of a Scorpion . Add yet to these the abiding Life of God , the Judge and God of this Law will never die . When Princes die , the Law may be altered , by the which at present Transgressors are bound in Chains : But oh ! here is also that which will make this Sting so sharp and keen ; the God that executes it will never die . It is a fearful thing to fall into w the Hands of the living God. FINIS . Notes, typically marginal, from the original text Notes for div A30150-e140 a Ezek. 3. 18 , 19. b Luke 10. 62. c 2 Thes. 3 , ● d Luke 16. 22 , 23. e Psal. 49. 8. f Prov. 23. 26. Mat. 15. 19. 1 Pet. 3. 15. Ps. 26. 6. g Isa. 26. 9. h Joh 20. 3. i Jam. 2. 26. k Ps. 146. 4. l Rom. 13. 1. m Luk. 9. 25. n Ps. 22. 20. o Ps. 35. 17. p Of the Powers of Faculties of the Soul. q Col. 3. r Tit. 1. 15. s Eccl. 3. 19. 20 , 21. t Of the Senses of the Soul. u Cor. 3. 1 , 2. 3. w Eph. 1. 18. Of Sight . x Job . 35. 14. y Of hearing . z Job . 33. 14 , 15 , 16. a Jer. 31. 26. * Dan. 10 , 8 , 9. b Of tasting . c Heb. 6. 5. Ps. 19. 10. 1 Pet. 2. 1 , 2 , 3. Heb. 5. 12 , 13 , 14. d Isa. 44. 20 c. 55. 2. Hos. 4. 8. e Of Smelling . f Cant. 5. 5. 13. g Cant. 1. 3. h Of feeling . Eph. 4. 18 , 19. 1 Tim. 4. 2. * Of the Passions of the Soul. i Of Love , Cant. 8 ▪ 6 , 7. k Of Hatred . l Ps. 97. 10. m Pr●v . 1. 2● Deut. 7. 10. 2 Chr. 1● . 2. Ps. 34. 21. Prov. 29. 1● Job 21. 14. Mal. 3. 14. Prov. 8. 12. n Of Joy. o 1 Cor. 13. 6. p Of Fear . q Mat. 10. 18. Luk. 12. 5. r Numb . 41. 9. 2 Kings 17. 38. 7. s Of Grief . t Psal. 119. 158. u Mark. 3. 5 ▪ w Of Anger . x Eph. 4. 26 , 27. y Of the greatness of the Soul when compared with the Body . z The Body an House for the Soul. a 2 Cor. 5. b Job . 4. 19. ch . 13. 12. c The Body clothing for the Soul. Luke 12. 23. ● Cor. 5. 2 , 3 , 4. d Psal. 50. 22. e The Body a Vessel for the Soul. 1 Thes. 4. 4. f 1 Cor. 6. 18. g The Body a Tabernacle for the Soul. 2 Pet. 1. 14. Joh. 21. 18 , 19. 2 Cor. 5. 1. h Rom. 1. 9. i Rom. 6. 13. k The Soul is called God's breath . Gen. 2. 7. l Gen. 3. 19. m 1. Cor. 15. 45. n The Soul , God's Image . Gen. 1. 26 , 27. o Jam. 3. 9. p Heb. 2. q Phil. 2. r The Soul , God's desire s Cant. 7. 10. t 2 Cor. 6. 16. u 1 John 1. 1 , 2. w The Soul , a Vessel for Grace . x Ps. 51. 6. Ps. 45. 13. y Cant. 3. 1 , 2 , 3 , 4. Isa. 26. 9. z The Price of the Soul. a 1 Cor. 6. 20. 1. Pet. 1. 18 , 19. b 1. Cor. 8. 9. c The Soul immortal . Luk. 12. 4. Mat. 10. 28. d Luke 16. 22 , 23. e Mark 9. f Deut. 33. 27. g Luke 16. 22 , 23. h 'T is the Soul that acts the Body . i Jam. 2 26. k Eccl. 7. 9. l Isa. 44. 20. m The Soul capable of having to do with invisibles . n Heb. 12. 23. o Eccl. 3. 21. c. 12. 7. p John 17. 24. q The Soul capable of diving into the Depths and Mysteries of Hell. r Psal. 16. 11. s Isa. 33. 14. Psal. 50. 3. Rev. 14. 10 , Mark 9. 44 , 46. t The Ability of the Soul to bear . u Heb. 1. w Heb. 9. 27. The might of the Soul further shewn . x Mat. 10. 28. y Luk. 12. 5. z 2 Thes. 1. 8 , 9. a Of the Loss of the Soul. b He that loseth his Soul , loseth himself . c Luk. 9. 25. d Luk. 14. 25. Mark. 8. 35. e He that has lost himself will never be more at his own dispose . f Isa. 30. 33. g He that hath lost himself , is no● at liberty to dispose of what he hath . h Job . 1. 7. ch . 2. 2. i Revel . 14. 10 , 11. k They cannot sit down by the Loss . l Eccl. 1. 14. m Isa. 28. 19. n The Loss of the Soul a double Loss . o Jer. 38. 16. Ezek. 18. 4. p Luk. 9. 25. q Job 8. 20. Mat. 13. 48. r 1. Sam. 25. 29. s Isa. 30. 22. Mat. 13. 48. Mat. 25. 41. t Hos. 11. 2. u Rev. 10. 21. Job 21. 14. 1● . Mal. 3. 14. w Zach. 11. 8. x c. 7. 11 , 12 , 13. z Deut. 27. 26. Gal. 3. 10. a Mat. 25. 41. b Psal. 109. 17 , 18 , 19 , 20. c Deut. 33. 41 , 42. d 2 Thes. 1. 7 , 8 , 9. e See Dan. 3. 19 , 23. f Rev. 20. 11 , 12. 2 Pet. 3. 7. 2 Thes. 1. 8 , 9. g Ps. 68. 21. h Jude 7. i Luke 16. 26. k ● Pet. 3. 10. l Job 26. 10. m Mat. 25. 33. n Ezek. 18. ● . o Verse 20. p Ex. 13. 13. c. 34. 20. Num● 18. 15 , 16. q Ex. 27. 3. 2 Chr. 4. 5. Mat. 13. 20 , 22 , 23. r Psal. 51. s Job 14. 4. t Psal. 58. 3 , 4. u Ezek. 16. a Isa. 65. 12. C. 66. 3. b Isa. 30. 10. c Prov. 28. 13. Job 20. 12 , 13. d Mal. 1. 6 , 7 ▪ C. 3. 8 , 13. e Isa. 5. 20. f Isa. 66. 3. g Mal. 2. 9. h 2 Sam. 3. 16. Ruth . 1. 14. i Ezek. 8. 12. m Isa. 57. 5. Jer. 5. 8. n Rom. 7. 5. o Gen. 6. 5 , 12 , 13. m Isa. 57. 5. Jer. 5. 8. n 1 Chron. 29. 17 , 18. o Gen. 27. 42. Jer. 49. 30. p Gen 27. 42. 2 Sam. 11. 13. q Luke 22 ▪ 3 , 4 , 5 , 6. r Acts 23. 12 , 13 , 14 , 15. s Jam. 1. 15. t Zech. 11. 8. u Isa. 3. 9. w Jer. 6. 19. Ch. 9. 13 , Ch. 16. 11. Ch. 44. x Ez●k . 22. 26. Hos. 8. 1● . y Col. 1. 21. z Rom. 2. 8 , 9. a Acts 13. 45. Chap. 18. 6. 2 Tim. 2. 25. 1 Thes. 2. 13 , 14 , 15. b Prov. 8. 36. c Eph. 2. 17. d Isa. 9. 6. Luke 2. 9. 10 , 11 , 12. 1 Cor. 15. 3. Gal. 3. 13. Rom 10. 4. Dan. 9. 24. e Luk. 22. 24. f Heb. 3. 7. g 2 Cor. 5. h Prov. 6. 12 , 13. i Isa. 53. 2 , 3. k Prov. 17. 16. l Psal. 81. 11. m Jer. 2. p Ezek. 22. 14. o John 3. 19. r 1 Cor. 6. 18. s Mark 7. 21 , 22 , 23. t Luk. 12. ● Matth. 10. 28. * Eph. 2. 1 , 2 , 3. 1 Tim. 5. 6. u Rom. 6. w 1 Sam. 2. x Gen. 19. 25. y Job 34. 23. z Numb . 16. 22. a Rom. 2. 9. b Luke 20. 47. c Rom. 9. 22. d Job 14. 22. e Psal. 109. 17 , 18 , 19. f Dan. 3. g Amos 2. 1. h 1 Cor. 15. 26. i Jer. 9. 21. Rev. 9. 6. k Lam. 3. 51. l Hab. 3. 16. m Dan. 12. 2. Joh. 5. 29. n Deut. 28. 97. v. 34. o Luk. 16. 28. p Isa. 13. 8. q Luk. 16. 19 , 24. r Prov. 1. 22 , 23 , 24 , 25 , 2● ▪ 27 , 28 , 29 , 30 , 31 , 32. Zech. 7. 11 , 12 , 13. s Isa. 27. 4. t Jer. 44. 25 , 26 , 27 , 28. u 1 Cor. 10. 20 , 21 , 22. w Isa. 63. 3. x Psal. 14. 1. Job 21. 15. Mal. 3. 14. y 2 Pet. 3. 1 , 2 , 3 , 4. z Isa. 45. 23. Rom. 14. 10 , 11 , 12. a Mal. 7. 16 , 17. b Heb. 12. last vers . c Rev. 1. 7. d Luke 13. 25 , 26. Matth. 25. e Matth. 25. f Luke 13. 26 , 27 , 28. g Matth. 25. 44 , 46. h Numb . 23. 10. i Isa. 3. 11. k Luk. 16. 26. l Acts 1. 25. m Mat. 25. 34. n Luke 12. 32. o Rom. 2. 8 , 9. 2 Thes. 1. 7 , 8 , 9 , 10. p Isa. 50. 11 ▪ compare Ezek. 32. v. 25. and v. 27. q Deut. 25. 2. r 2 Thess. 1. Rev. 14. 10. s 2 Sam. 2. 9. t Mat. 25. 46. u Rom. 3. 19. Luke 13. 25 , 26 , 27 , 28 ▪ Matth. 25. 44. Rom. 3. 4. w Ezek. 14. 23. x Prov. 18. 9. y Jer. 44. 4. a Jer. 2. 9 , 10 , 11 , 12. b Luke 12. 46. c Eccl. 3. 14. d Rev. 6. 16 , 17. e 2 Cor. 6. 2. Mat. 25. 10. Luk. 13. 25. f Prov. 1. 26 , 27. g Isa. 28 ▪ 15. h Luke 16. 27 , 28. i Luke . 12. 16 , 17 , 18 , 19 , 20 , 21. l Isa. 44. ●0 . m Prov. 17. 16. n Pro. 10. 23. o Chap. 14. 9. p Chap. 1. 7 ▪ 22. q Chap. 12. 15. r Chap. 7. 22 , 23. s Luk. 12. 21. t Mat. 6. 33. 3 John 2. u 2 Cor. 4. 18. w 1 Cor. 7. 29 , 30 , 31. x Deut. 8. 3. Mat. 4. 4. Heb. 10. 39. y Ex. 23. 2. Mat. 6. 33. z Luke 10. 41 , 42. Prov. 16. 32. c. 19. 16. a Hos. 10. 2. Mat. 6. 24. Luk. 16. 13. 1 Joh. 2. 15. Prov. 11. 4. Luk. 21. 34. b Zech. 11. 7. c Zech. 11. 15. d Ezek. 34. 2. e Zech. 11. 3. f Ezek. 34. 4. 21. g Jer. 50. 6. Pet. 2. 25. Joh. 10. 4 , 5. 1 Pet. 4. 19. Can. 1. 7 , 8. Jer. 3. 15. c. 23. 4. i Ezek. 13. 18 , 19 , 20 , 21 , 22 , 23. l Gen. 24. 3. Psal. 101. 7. m Prov. 13. ●0 . 1 Cor. 15. 33. n 1 Thess. 5. 15. o Rom. 16. 17 , 18. p Prov. 3. 31. c. 24. 1. q Job 27. 8. r Psal. 33. 18 ▪ 19. s Eccl ▪ 6. 3. f Eccl. 4. 8. u Psal. 26. 9. Psal. 17. 14 , 15. w Deut. 24. 14 , 15. x Isa. 3. 9. y Deut. 29. 19 , 20 , 21. z Psal. 17. 13. Psal. 25. 20. Psal. 41. 4. Psal. 62. 5. Psal. 63. 1. v. 8. a Prov. 1. 18. b Psal. 22. 16 , 20. c Phil. 1. 27 , 28. Heb. 6. 9. Job 21. 29 , 30. Isa. 3. 9. d The holy Bible . e Rom. ● . 16. f 1 Cor. 9. 10 , 11. g Est. 2. 3 , 9 , 12 , 13. h Col. 1. 12. i 1 Cor. 5. 5. Rom. 9. 23. k Eccl. 7. 28. l Prov. 3. 35. m Rev. 3. 11. n 1 Cor. 2. 6. o Luk. 12. 32. Mat. 25. 14. Col. 1. 4. 1 Pet. 1. 4. p 1 Cor. 1. 27. Heb. 11. 36 , 37 , 38 , 39 , 40. Gal. 6. 9. Heb. 10. 39. 1 Pet. 1. 8 , 9. q Psal. 77. 2. r Rom. 7. 24. s Rom. 5. 6 , 7. 8 , 9. t Col. 1. 20. 1 Pet. 1. 13. 2 Cor. 7. 11. 1 Pet. 5. 5. Mark 13 , 37. 2 Pet. 1. 10. t Eccl. 10. 10. u Isa. 40. 11. w Ezek. 34. 16. x 2 Pet. 3. 18. Phil. 3. 10 , 11. 1 Thess. 3. 11 , 12 , 13. y Psal. 90. 11. z Luke 16. a Prov. 15. 24. b Mat. 22. 13. c Ezek. 32. 17 , 18 , 19. d Heb. 12. Rev. 14. ch . 9. 2. e Job 22. 12. Rev. 9. 2. ch . 20. 3. f Rev. 2. 7. ch . 22. 15. g Joh. 14. 1 , 2 , 3. Zech. 3. 7. Isa. 57. 1 , 2. Prov. 7. 27. Deut. 32. 22. Psa. 68. 13. h Luke 20. 47. i ch . 10. 12 , 14. l Prov. 7. 27. m Psal. 109. 17 , 18. m 1 Cor. 15. 56. n 1 Cor. 15. 55. Eccl. 2 : 15 , 16. o Rev. 2. 11. p Chap. 20. 6. q 1 Tim. 6. 10. r Ezek. 28. 8 , 10. s Isa. 14. 12. Mat. 11. 23. t Obad. 4. u 1 Cor. 15. 56. Rom. 7. 8. chap. 4. 15. w Heb. ●0 . 30 , 31. 
A32696	----	The immortality of the human soul, demonstrated by the light of nature in two dialogues. Charleton, Walter, 1619-1707. 1657 Approx. 299 KB of XML-encoded text transcribed from 103 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A32696 Wing C3675 ESTC R20828 12259505 ocm 12259505 57791 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32696) Transcribed from: (Early English Books Online ; image set 57791) Images scanned from microfilm: (Early English books, 1641-1700 ; 176:32) The immortality of the human soul, demonstrated by the light of nature in two dialogues. Charleton, Walter, 1619-1707. [15], 188 p. : port. Printed by William Wilson for Henry Herringman, and are to be sold at his shop ..., London : 1657. Dedication signed: W. Charleton. First ed. Cf. NUC pre-1956. Handwritten change in date to 1659. Errata: p. [13]. Advertisement: p. [14]. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Immortality -- Early works to 1800. Soul -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Imago pulcra Est. picta sculptoris manu ▪ At pulcriorem dat libris Autor suis ▪ Hic Corpus ▪ Illis ipsa Mens depingitur Imo Vniuersi Mens & Ipsius simul C. B. THE IMMORTALITY OF THE HUMAN SOUL , Demonstrated by the Light of NATURE . In Two DIALOGUES . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Arist. 2 ▪ de Generat . Animal . LONDON , Printed by William Wilson for Henry Herringman , and are to be sold at his shop , at the signe of the Anchor in the Lower-walke , in the New-Exchange . 1659. TO THE RIGHT HONOVRABLE , The Lord Marquess of DORCHESTER , EARL of KINGSTON , VICOUNT NEW ARK , LORD I'IERPOINT , and Manvers , &c. My most Honour'd Lord , AS in the Firmament , or Aethereal region of the Great World , the Creator hath placed two great Lights , the one to rule the Day , the other to rule the Night : So , ( to constitute a perfect Analogy or correspondence ) in the Firmament or Celestial part of the Lesser World , Man , hath He placed two great Truths ( the proper Lights of the Soul ) the one to rule the Day , or Life of Man ; the other to dispel the horrid darknes of his Night , Death . And these are those twin-like proleptical Notions of the Being of the Deity , and of the Immortality of the Human Soul. I call them Twin-like Proleptical Notions , because , as the Sun and Moon were made together , so were these implanted at once in the Mind of the First Man , and have as constantly shined in the region of every mans Soul since , as those have done in the Heavens , however the opacity of terrene Objects and Corporeal Affections may seem somtimes to eclipse them : and because , as the Sun doth communicate its light to the Moon , so doth the Former of these super-excellent Notions , illuminate the Latter ; the knowledg of the Immortality of the Soul , receiving illustration , if not absolute dependence , from the knowledge of the Existence of God. The Consideration hereof ( may it please your Lordship ) as it engaged me , some years since , to endeavour the Demonstration of the Existence of God ; so hath it now of late importuned and prevailed upon me , to attempt the Demonstration of the Immortality of Mens Souls , by pure and sincere Reason : To the end , that such as doubt of either , may be convinced of the extream folly and absurdity of their unbelief ; and such as firmly believe both , may be corroborated in their true perswasions , observing the Testimony of the Light of Nature to make a perfect Symphonie and concordance with thatof Authority Divine . A Design , certainly , neither inconsistent with the genuine zeal of a Christian , nor unworthy the most serious speculation of a Philosopher : And were I as well assured , that I have not fallen much short of what might be expected from me , in the capacity of the Latter , as I am , that I have not in the least transgressed the sacred bounds of the Former ; I should with more reason hope your Lordships Approbation of my performance therein , than the sense of my own insufficiency will permit me now to entertain . And , therefore , though perhaps my Reasonings have not attained to that perfection and exquisite Rigour , as to satisfie those immoderately Curious Wits of our Age , who think it much beneath them , to acquiesce in any other Evidence but that of Demonstrations Geometrical ( of which notwithstanding , the Argument of these my Discourses is absolutely uncapable ; as I have therein manifested , by clear and undeniable reason ) ; Yet I may comfort my self with this , that my present Undertaking will be Acceptable to as many , as reflect upon the Piety and Good Intention of it ; and my Proofs sufficiently Perswasive for all such , who come not to examine the force of them with invincible Prejudice , and resolution not to be convinced . But , lest I should seem to anticipate your Lordships Iudgement , which being most profound , cannot but be also most Equitable ; it becometh me rather to excuse this my exceeding Presumption , in daring to invoke the Patronage of so Illustrious a Person as your Lordship , to so ill-composed a work ▪ as this is ; which ( with all conceivable Humility and Devotion of Spirit ) I here lay at your feet . Truly , My Lord , I have so many Reasons to alleage , in defence of this my Ambition , that , should I insist upon but the one half of them , this sheet would swell into a Volume greater than the Book it self , which it now ushers to your View . Let it suffice , therefore , I most humbly beseech you , that , had I had no inclinations in my self to this way of testifying my Reverence and Admiration of your Lordships Eminency , both in the Quality of your Person , and Perfections of your Mind ; yet the very rules of common Prudence , and Law of Decency would not have permitted me to make this Addresse to any other , but your self ▪ For , When I reflect upon Greatnesse of Condition ; instantly my thoughts fix upon your Lordship as one , whom your high Birth , and higher Merits ( assisted by the favour of Heaven ) have elevated to a sublime sphear of Honour , wherein , among the Nobility of the First Magnitude , you shine with dazling lustre , such as strikes the eyes of all below with solemn Veneration , and excites a noble Emulation in those Few that move in the same orb of Dignity with you . If I consider greatnesse of Virtue ; I need look no further then upon your Lordship , in whom all Heroical Virtues are so transcendently conspicuous , that they seem to be Essentially concentred in your very Nature , and as if they were therein met together , on purpose to shew the world , How glorious a thing may result from such a Conflux of Great and Good. If I respect Greatness of Judgment ; whither , even in this Age of Light , should I go but to your Lordship ? Who , having with continued industry cultivated that fertil and capacious field of your Mind , and planted it with all the most usefull Notions in Theology , Metaphysicks , Physicks , Medicine , Law Civil and Common , the Mathematicks , and other Arts and Sciences ; have at length reaped so rich a Harvest of General Knowledge , as might alone plentifully maintain the whole Commonwealth of Letters . Insomuch as all men are ready to confess , that if there be an Universal Oracle in the World , for the solving all Difficulties in Learning , You are it : Nor doth any thing restrain them from accusing you of Engrossing all Science to your self , but your rare Affability , and promptness to impart it to others . Should I look forth for the Chiefest Patron of Learned Men ; the Common People themselves , daily observing so great a Confluence of men of the Long Roab , to the place of your residence , and those too the most eminent in their several Faculties , would soon direct me to your Lordship : And your Favour of Schollars is become so notorious , that I have heard it urged as a chief Cause , why Learning hath of late found such admirable Advancement in our Nation , notwithstanding the check of our unhappy Civill Warres . In fine , should I consult my own particular Obligations ; Gratitude it self would rise up and injoyn me to make this Oblation only to your Lordship ; since from you alone I have received more both of Encouragement and Assistance in my studies , than from the whole World beside ; so that , indeed , your Right to this Homage I now make to your Lordship , doth wholly take away the Freedom of it . What I have said , My Lord , though ( I fear me ) scarce agreeable to your severe Modesty ; is yet fully agreeable with Truth , and as wel known as your Name ; and therefore , without offending the Law of Decency ( as I said afore ) I ought not to have permitted this Treatise to venture abroad into the common Aer , without that Advantage and Protection , which your , and only your Patronage can give it ▪ Nor would Policie have advised me otherwise : for , albeit among my Readers , many may chance to dislike the Book it self ; yet , sure I am , most will like it much the better , for carrying so illustrious a Name in the Epistle ; and the severest Criticks cannot but commend my judgement in the Dedication . Notwithstanding all these Inducements alleageable in favour of my Boldness , I think it safer to cast my self intirely upon your Lordships Charity , for a Forgiveness of it , than to trust in their importance , how grea soever it may seem . And therefore , without being further rude , in disturbing your thoughts from things of more weight and concernment ; I most humbly beg your Lordships gracious Acceptance of this publick acknowledgment , I here make , of that infinite Observance and Thankfulness , which is due to you from , My most Honourd LORD your Lordships most humble , most obedient , and most faithful Servant W : CHARLETON : The Errors of the Press , that have escaped the Eye of the Corrector , though but few and veniall , are yet not so soon excused , as mended , by reading Affectation for affection , in the 10. line of the 10. page . And , for ane , in 22. l. of the 25. page . Coppices , for Coppies , in the 2. l. of the 30. page . Silence , for silense , in the 1. l. of the 62. page . Contrast , for Contract , in the 9. l. of the 71. page . Demonstrateth it self , for demonstrate thits self in the 19. l. of the 72. page . Immaterial , for immortal , in the 1. l. of the 85. page . Nightly , for mightly , in the 14. l. of the 127. page . No other encouragment , for no other other , & in the 1. l. of the 138. page . Obelisckes , for obeliks , in the 1. l. of the 139. page . Contrast , for Contract , in the 18. l. of the 153. page . Make , for moke , in the 22. l. of the 165 page ▪ An Advertisement to the READER . AMong the Ancient Philosophers ( as you may remember ) nothing was more frequent , than to deliver their opinions and documents , as wel Physical as Moral , in the plain and familiar way of Dialogue ; and the Reasons , that induced them thereunto , are not unworthy consideration . For , besides the opportunity both of commemorating their worthy Friends , and of introducing several occasional and digressive speculations , that might be , perhaps , nor lesse grateful , nor lesse useful , than the principal Argument proposed ; they thereby gave themselves the advantage of freely alleaging the various and different Conceptions and Perswasions of Men , concerning the subject , which they had designed to discuss : Which in the stricter method of Positive and Apodictical Teaching , they could not with equal conveniency do ; And how much better we may judge of the truth of any Theorem , when we have heard as wel the principal Reasons that impugne , as those that assert it , is obvious to common observation . Hereunto may be added , that a Discourse digested into the form of a familiar Conference , doth by its variety delight , and by its natural freedom and familiarity more gently insinuate it self into the Mind ; as is assured by Experience . New , when you have reflected upon these Considerations , you clearly understand what were the main Motives , which induced the Author of this Treatise , to dispose his Collections and solitary Meditations , on this excellent subject , the Immortality of Mens Souls , into a Dialogue consisting of Three Persons , the one Propugning , another Impugning that most comfortable Tenent , and the third impartially Determining their Differences . But yet ( as I have heard ) He had one inducement more to this manner of writing ; and that was , that being not long since in France , and invited to discourse of the same Argument , He delivered the substance of all that is here spoken by one of the Interlocutors ( viz. Athanasius ) in a free Colloquy , betwixt Himself and two of his honour'd Friends , as they were recreating and reposing themselves in Luxenburg Garden in Paris . So that in the Circumstances of this Confabulation , there is nothing of Fiction , besides that of Names proper to each of the Speakers . And , as for those ; the Parts they bear in the Discourse , sufficiently discover their Derivations . Henry Herringman . The Contents in Scheme . The Immortality of the Human Soul is Demonstrated by Reasons . 1 Physical , desumed from her 1 Operations , viz 1. Volition or Willing 1 Her proper & most agreeable Object , which is Bonum Honestum , repugnant ( for the most part ) to Bonum Delectabile & Sensibile . 2 Freely , and upon deliberation . 2 Intellection 1 Pure , or distinct from Imagination 2 Reflex , in which she understands her self to be Intellectuall , and her owne Intelligence . 3 Of Universals , abstracted ▪ from Singularity ▪ Matter . 2 Objects which are all things Corporeal . Incorporcal , & those most properly ▪ 2 Moral , desumed from the 1 Univerall Consent of all Men , of all Ages , Nations ▪ Religions . 2 Appetite of Immortality naturally inherent in all men . 3 Necessity of Justice Divine . Haec ipsa Philosophorum Meditatio est , Animum à corpore solvere ▪ atque segregare . Plato in Phaedo . THE IMMORTALITY , OF THE HUMAN SOUL , Demonstrated by the Light of Nature . DIALOGVE THE FIRST . The Interlocutors . LUCRETIVS , ATHANASIVS , ISODICASTES . Lucretius . WEll met , my deare and honored Athanasius ; Thus to encounter you , I am sure , is more then a good omen : It is a happinesse in present . Athanasius . I wish it may be so , Lucretius ; but , when I reflect upon my owne unworthinesse , and want of power to be serviceable so my Friends , in any proportion to my respects , or the honour I receive in their commands ; I cannot easily be so vaine , as to conceive , I can be an occasion of Happinesse to you , in any kind . However , let me assure you , both of my joy to see you , and my readinesse to serve you . Lucretius . Ah! Athanasius , I am already convinc'd of both . I am not so unacquainted with the exteriour Characters of the Passions , as not plainely to perceive the evidences of joy in your countenance . The serenity of your aspect , the pleasant smoothnesse of your forhead , the vivacity and lustre of your eyes , and the unusuall sanguine tincture of your cheeks , are perfect demonstrations of that Passion within you , which with a sudden yet gratefull violence causeth an effusion of blood and spirits towards the habit of the body ; as if the Soul , impatient of delay and distance , dispatch'd those her Emissaries to meet and bring in her beloved object . And , as for your singular Humanity , and generous inclination to oblige , by doing good offices ; the happy experience I have had of that , hath long since confirmed me , that , if there be any such thing as a perfect Friend left in the World , certainely you are that thing , where once you are pleas'd to professe a Dearenesse . But , why do I injure my selfe , in deferring that content , this faire opportunity offers me , in your conversation ; while I endeavour to prevent your further profession of that sincerity and truth , I long ago knew to be inherent and essentiall to your very Souls Pray therefore , let me borrow you , for an hour or two , from your meditations or other serious imployments , that we may not onely solace our selves , with recalling to mind our ancient Caresses , in the dayes of youth , innocence and peace , and mutually congratulate each others health and safety , after so many troubles , dangers , and changes of Fortune , as the late Civill Warres in England hath driven us upon : but also revive that quondam custome of ours , when we were Fellow-Collegiates in Oxford , of discoursing freely and calmely of some Argument or other in Philosophy . For , though I have not beene so good a husband of my time , as I might have been , nor improved the severall opportunities of augmenting my small stock of learning , that some yeares travell towards the South , and frequent hearing the most eminent professors of all Arts & Sciences , in forraigne Universities offered me ; yet , let me tell you , I have not beene altogether a stranger to study , nor utterly lost my familiarity with the Muses . Nay more , since the day I first ventured abroad into the World , I have had no Mistresse that held any confiderable room in my thoughts , but One , and that the very same I have many times observed you to court , with the strongest desires and strictest devotion imaginable . Athanasius . Who I ? pray Sir , who was that ? I doe not remember I ever tooke Cupid for any other than an imaginary Deity , or that I resign'd up the rains of my will and Affections into the unsteady hands of a Woman . Sometimes perhaps , I have so far comply'd with the incitements of my youth and blood , as to seeke to please my selfe in the company and favour of a handsome Woman , for divertisement ▪ But I was alwaies too well aware of their Tyranny , ever to put my selfe seriously and durably under their government . Lucretius . Alas Sir , you mistake me . I doe not meane a Woman ; but Her , upon whom women usually transfer the blame of all their imperfections , Nature . Athanasius . Her , indeed , I have courted long and zealously , and intend to dy her Admirer . For , though it be a great while since I became conscious of the vast distance betwixt us , and of my incapacity to satisfie my desires in the knowledge of so much as the least part of Her ; yet my desires are still the same , and I discover such an infinite variety of fresh beauties & excellencies in her every day , that but to gaze upon them at distance , & view Her in the weake and pale reflections made in the glasse of my own Reason , I finde the most pleasant & ravishing employment , my minde is capable of , and which me thinks sufficiently compensates all the Labours and Difficulties I meet with in my pursuit of her . And if this bee that Mistresse , you have so long affected , I esteem you singularly happie in your Choice , and my selfe happie in having such a Rivall , as may promote my Addresses , and yet at the same time further his owne . Lucretius . And I beleeve I shall likewise dy , as I have lived , Her humble Admirer too . For , I have more reason then you , considering the vast advantage you have over me , in Wit , perspicacity , and judgement ; and that your profession daily furnisheth you with variety of fresh observations and usefull experiments ( for , the Art of Medicine is the best , if not the onely Practical Philosophy we have , and who so enquires into the operations of Nature , by no other light than that of Books and solitary speculations , shall in the end find his head full of specious Termes , but empty of true and solid Science . ) I say , considering this , I have more reason than you to despaire of ever attaining to the least degree of Familiarity and privacy with so divine a Model , as she is . And I confesse ingenuously to you , that after all my studious applications to Her , for so many yeares together , and all my best endeavours to insinuate my selfe into her neerer acquaintance , I can get no further then to discover , that she is like the Sun , the more we fixe our eyes upon her , still the lesse we discern of her ; that she is an immense Ocean , too deepe for the sounding line of Man's reason ever to reach Her bottom : and ( in a word ) that betwixt Us , who call our selves Philosophers , Secretaries of Nature , &c. and the Illiterate , who calmely acquiesce in the simple information of their senses , thereis no other difference , but what consisteth wholly in Opinion : We flatter our selves with a beleef , that we know more than really we do ; and they remaine free from the disquiet of that curiosity , which occasions our delusion ; they neither know nor beleeve they know ; we only beleeve we know . And yet , for all this discouragement , I am still constant in my affections to Her , and my Soul as eager and hot in the pursuit , as if it expected to carry Her clearely in the end . So that I cannot but stay heer a litle , and wonder at the strange temper of my Mind , which is still possess'd with a strong desire of what I see no possibility ever to enjoy ; especially when I reflect upon what I have been taught , by such as were well skil'd in the nature of Passions , that Love is alwaies accompanied with Probability of Fruition , which is the reason we much oftner observe persons of high rank to become enamour'd on their inferiors , than the contrary . This I am sure of , that this uncessant desire of knowledge must be Natural , and coessential to the Soul of Man ; or else it must be a Production of Opinion , as sundry other Appetites are . And , if it be ingrafted into our minds , by Natures owne hand , methinks it should be more capable of satisfaction ; for , Nature doth never institute any thing in vaine , but commonly provides meanes for the expletion of each Appetite she createth . But , if it be not Natural , and the effect only of Presumption ; how comes it to be so Universall ? there being no man , though nere so rude and savage , who doth not perceive his Mind to be under the sovereignty of this Affection , more or lesse : nay , as I remember , I have read a discourse of yours , wherein you have proved that all the Actions of our lives are in some sort or other the effects of this Tendency to Science . And thus you see , Athanasius into what a labyrinth I have unexpectedly brought my thoughts ; nor can I hope to extricate my selfe , unlesse you shall please to lend me the Clue of your stonger and more decisive reason . Athanasius . Lend you the clue of my Reason , say you ? Alack , alack , Lucretius , I well perceive , your long conversation which the French , hath infected you with the humour of saying a great deale more then you thinke , and tempting your Friends modesty with attributes of more value ▪ than you know belongs to them , as if I could be so arrogant as to undertake the solution of a Ridle , which Lucretius really finds too hard for him . No , Lucretius , no , I am too conscious of my owne dulnesse and ignorance , ever to entertaine a conceipt so extreamely vaine . But , come , I perceive your drift . I know you to be one of Epicurus's Disciples , and indeed the most eminent amongst them ; and having long since digested and heightned all your Masters Arguments , for the Mortality of the Human Soul ; knowing me to be irreconcileable to that uncomfortable and dangerous Opinion , you would now take the opportunity of experimenting the force of them upon so weake an Adversary as my selfe . Not that I think a person of your wit and acutenesse can be so insensible of the admirable and almost divine operations of that noble Essence , even while she is lodged in Walls of clay , as to be seriously of his perswasion , That she is onely a certaine Contexture or disposition of thinnest and sublilest Atoms , and so upon the change of that disposition by death , is immediately dissolved , and those Atoms againe dispersed in the infinite Inanity or Space ; but , that you would willingly heare what I am able to alleage to the contrary . Lucretius . Will you beleeve me , Athanasius ? I had no such designe upon you : Nor can I easily conceive , how you could from that doubt I proposed to you , draw any such suspition . Athanasius . No ? Whither then could that discourse of yours tend ? Is it not plaine that the Soul 's insatiate and unlimited desire of knowledge , is a good Argument of her being Immaterial , and consequently indissoluble ? Lucretius . O , now I apprehend you . I remember indeed I have heard that urged , and as a mighty Argument in the Schooles , but at present I had no reflection thereupon . However , I thanke you for giving me the hint , and humbly beg your pursuite of it . 'T is a Theam worthy so strong a brain as yours , and ( pardon my freedom ) I think you are oblig'd to satisfie the expectation of the World , by divulging your Conceptions concerning that Subject . For , as I remember , in the Conclusion of your Physiology ( which I had the good fortune not long since to see and peruse , in the Iesuits Library here in Paris , and with more content and benefit to my mind , than your modesty will permit me to expresse to you ) you promise a second part thereof , in way of discovery of the Nature and Immortality of the Reasonable Soul of man. Athanasius . Truth is , I there said somwhat of my Hopes and willingnesse to finish that structure ( how slight and confused soever it were ) by addition of what seem'd requisite to make it entire , which is the Consideration of the nature of Souls ; as well those of Unreasonable , as those of Reasonable Creatures : And this some , and you among the rest , have been pleas'd to interpret for a promise . But , grant it be so ; Yet , sure I am , it was only Conditionall , and in case I should receive the friendly Approbation of such judicious persons as had survey'd the first Story of that building , for my encouragement , and obtain Leisure and Quiet , for my better effecting the rest . And how far I have been from receiving that , or obtaining these , I suppose you cannot be ignorant . Lucretius . Yes really I am . Athanasius . That 's somwhat strange . Why then give me leave to tell you , that , instead of that Candor in the forgivenesse of my lapses , and that approbation of my toyl and industry , which I look'd for from my Readers ; I have reaped no other fruit of all my labours in that long and difficult Work , but most severe , inhumane , uncharitable , unjust Censures . Some condemning me of too much youthfull Heighth and Affection in the style ; others accusing me of usurping other men's Notions , Maxims , and Experiments for my own , without so much as naming the Authors , to whose bounteous Wit and Industry I was beholding for their discovery and communication ; a third sort reproaching me with inconsideration , in assuming a taske of weight so vastly disproportionate to the slender nerves of my judgment ; and a fourth scandaling me with negligence in the duties of my Profession , and invading the certainty of all its Rules and Maxims , while I wholly addicted my selfe to the Innovation of its Fundamentalls . Now if you can allow this for encouragement , I shall the lesse wonder at your expectation of my proceeding to the accomplishment of that worke , which ( I call Heaven to witnesse out of pure devotion to knowledge ; and commendable ambition to be serviceable to the Commonwealth of Learning in proportion to my talent ) I had proposed to my self to enterprise : Otherwise , I hope , you will not envy me , the Peace I aim at , in being henceforth silent , and employing all my Collections , Observations , and Speculations Philosophicall , only to the furnishing the little Cabinet of my own brain . I have now at length learned , that Sapere domi , to endeavour the acquisition of Science in private , ought to be the principall scope of a Wise man : Nor shall I easily suffer my self to be diverted from the resolution I have taken , constantly to put that excellent Lesson in practice . And as for Leisure and Quiet ( without both which , you well know , no man can compile a work of any solidity and accuratenesse , in any part of Learning whatsoever ) I have been so farre from enjoying either of them , that on the contrary , from the time I first published that Physiology you mentioned , even to this very day , I have been embroil'd in as many troubles and distractions , as malice , persecution , and sharp adversity could accumulate upon me . I have been driven from my Country , House , Family , Books , Friends , and Acquaintance ; and wholly depriv'd of all the chief endearments of life ; insomuch that I am a perfect stranger to any such thing as comfort , but what I sometimes form to my self out of the assurance of my Innocence , and the hope of that compensation that is ordained for Patience in unjust sufferings . In a word , Lucretius , ( for as it sharpneth the sense of my afflictions in my self , for me to recount them ; so I know it cannot be , but very unpleasant to you , to hear the miserable adventures of your Friend ) for almost these two last years , I have been continually toss'd up and down by a Tempest of Calamity , which is yet so violent , that the dangers , which threaten me , seem to despise the prevention of that small skill I have in the use of my Compass : My Anchors are lost , my Vessell leaks , the VVinds hurry it from land , and I hourly exspect to sink down-right . Nor can I see how it is possible for me to avoid it , unlesse relief suddenly come from that Divine Power ; by whose permission ( for my chastisement ) it is , that the cruelty and rage of my Enemies have raised this storm against me . Consider , then , whether this be a Condition fit to study in , or whether you could forbear to have an indignation against this folly ; who , being in such a case , should hope to write any thing worthy so judicious and curious an eye , as yours is ? If not , pray cease to reproach me , with having been wanting as well to my self as to the VVorld , in not making good the Promise you urge ; And rather give me your advice how to deport my self as becomes a Philosopher , with Constancy and tranquillity of mind , than strive to aggravate my disquiet , by engaging me to write on so abstruse and difficult a Subject . Lucretius . You have told me enough to change my Curiosity into Sadnesse and Commiseration . I shall not be so rude to exasperate the smart of your wounds , by pressing you further to disclose them to me , nor am I so good a Physician for the Mind , as to prescribe you any more soveraign remedies against Discontent , than what I am sure you well know already . But since you require my advice , I shall bid you look into that Magazine of choice Morall Precepts , which you have been long collecting , and treasuring up in your own breast : For , there , I am sure , you will find such Cordialls , and vertuous Antidotes , as will secure your Soul from being discompos'd at the worst that evill Fortune can do against you , and heighten your thoughts and Resolutions to a generous defiance of temporall crosses , and a perfect Contempt of the VVorld . And among the rest , as you meet with it , be sure to dwell longest upon this rule , Never suffer your Spirit to sink ; still remembring , that Vertue is like precious Odours , most fragrant , when incens'd or crush'd ; and that the extremities of worthy Persons are usually annihilated in the consideration of their own deservings , but alwaies overcome in the end , by their bravery and magnanimity shew'd in the entertainment of them . VVhich I the rather point at , because I know you to be of a Melancholy disposition , and such commonly suffer adverse accidents to make too deep impressions upon their mind , which is thereupon apt to dejection , which some have defined to be the first step to finall Despair ; And how difficult a thing it is to raise him up , who helps to depress himself ; I need not tell you . It will not be amisse also for you , often to have recourse to gentle and Philosophicall Divertisements , and to admit conferences with your Friends , touching some Argument or other , that you are able to discourse of familiarly , and without torturing the brain , and putting your Imagination upon the rack : For , by this means , you shall insensibly wear out the Characters your misfortunes and distresses have stampt in your Soul , and find a pleasure in taking occasionall reviews of the severall usefull Notions filed up in the rolls of your Memory , and at the same time , both benefit and endear your company . Athanasius , Sir , your Counsel is excellent , and I shall make it my chief care to let you see how much I prize it , by my endeavours to follow it precisely . But , know withall , Lucretius , that the foresight , I tell you , I have of my approaching ruine , as to all that Fortune laies claim to as hers , doth not imply either my Fear of it , or want of resolution to sustein that , and even Death it self , in what shape soever it shall present it self , without stooping one hair's breadth below that pitch of spirit , that belongs to an honest Mind to conserve in all encounters . 'T is one thing to previse a danger , and another to be startled and grow pale at the stroak of it : I well understand the value of the goods of the Mind above those of Fortune : And if I can be so much in favour with Heaven , as to be endowed but with the least portion of the Former , I shall easily part with the Latter , and account my self rich enough in the exchange . Be confident therefore , that so long as I can conserve my integrity , and the peace of my Conscience entire , I shall also keep my Spirit from dejection , nor will it be in the power of my Adversaries ever to depresse it , with all the weights of adversity they can heap upon me . As for that way of Divertisement , by free and unbiassed Philosophicall Conferences you speak of ; I approve it as very available both to the gentle weaning of the Mind from sad apprehensions , and the exercise of its more agreeable Habits . But , I fear me , you do as that Physician , who prescribed his Patient a dose of the grand Elixir , in the yolk of a Phoenix egge ; You refer me to a Medicine I cannot possibly obtain . For , though among the French there be many excellent Wits , and men eminent for their abilities in all kinds of Learning ; Yet I observe them generally to be of a temper more fit for hot and testy Disputes , then calm and peaceable Debates , in way of Disquisition : and commonly , they are so fierce and ardent in defence of their own preconceived opinions , that they account it a piece of disrespect and incivility in any man that seems to doubt , or call the verity of them in question . So that a Noble person of our Nation , who hath lived long in this City , and is able to give a true Character of the French Genius , as to this particular , was pleas'd to tell me within these few daies , that their humour of prejudice to all that is not their own , though really much better then their own , extends also to their Tenents in Arts and Sciences ; And that it would be hard for me to find a Scholar among them , who would not rather lose the opportunity of investigating a truth , by an equitable and patient comparing of the strength of other mens reasons with his own , then not appear to have clearly understood the full nature of the thing , before it was proposed . Now , how highly disagreable this would be to my Genius , which is so averse to all contests and passionate Altercations , and which alwaies brings me to Philosophicall Discourses only as to Enquiries , not final Determinations , and with perfect indifferency to either side , not caring at all whether my Allegations , or my Opponent's , give the greater light to certainty , so I attain to any degree of certainty in the end : I say , how disagreeable this Overweening of the French , would be to me in Conversation , you may easily conjecture . Besides I am yet but beginning to speak their Language , and so am uncapable of the benefit and pleasure of their Colloquies . And though many of them are very great Masters of the Latine , and write very elegantly therein ; Yet when they come to speak it , you may perceive such a tedious redundancy of words flowing from their tongues , as will sufficiently convince you , that they cannot suddenly translate the conceptions of their minds into another Language , without retaining the verbosity of their own . Which I find exceedingly troublesome to me , in respect of the narrownesse of my capacity , that causeth me many times to lose the notion and sense , in the long and strict attention to the expressions ; Just as when we meet some person in brave and gawdy clothes , the waving of his Feather and Ribons , and the Lustre of his Lace , so distract and take off our sight , that we see the lesse of his Face ; and when he is past by us , we remember more of his dresse , than his stature , complexion and aspect . And thus you see how unlikely it is for me to meet with the Physick you prescribe me , here among the French. And as for the English that now reside here ; I am not acquainted with any one ( except your self ) who makes it his businesse to pursue the favour of those severe and reserved Muses , that you and I so much adore . Some doubtlesse there are of the same contemplative inclination ; But ( as I tell you ) I have not encountred so much felicity as to know any one of them ; and if I did , without good experience of his candor , and some degree of intimacy , I should think it an unpardonable Soloecisme in good manners , to molest him with the importunity of my Conversation , which savours of nothing so much as of sowrnesse and melancholy . So that unlesse you please to be the remedy you advise , I see no probability of my obtaining it , till I return into England . Lucretius . What you have now remarked of the French's being generally great Opinionators , my observation also confesseth to be altogether true . Nor are there among our Country-men , in this place , many of those we call Votaries of Nature ; Yet I can introduce you to the knowledge of a Person , noble by Birth , and of high condition , but infinitely more noble by the Heroick endowments of his better part , and the large measure of Knowledge he hath acquired in all things of most use , to the well government of our selves , in all the various occurrences of life . He is a prudent Estimator of mens actions and opinions , but no rigid Censor of either . A valiant Assertor of truth , yet far from Tyranny ; where he finds an errour , as alwaies reflecting on human frailty , and the obscurity of things in themselves . He well knows how to overcome , but not at all to triumph ; And when he hath overcome , you can hardly perceive he ever contended . For , he doth not seem so much to refute , as to teach , rather gently insinuating verity , then strugling in the detection of falshood . Curious in the collection of Books , diligent in reading them , accurate in examining what they deliver , & alwaies more favourable to Reason , then to Authority , unlesse in matters of Faith. A great Lover of Experiments in Physick and Chymistry ; Yet no waies infected with the vanities of the one , or frauds of the other . A friend to all learned & judicious men of your Profession , he meets with ; and a Patron to the Art it self . Witnesse the vast paines and cost he hath lately bestow'd upon his Garden , wherein are now growing more then two thousand six hundred Plants , of different sorts ; Each of them being , according to admirable method , dispos'd into a particular Classis , conteining all the species referrible to their proper Genus or Tribe : So that considering the great variety , and orderly ranging of the Plants , I cannot think it much inferior to the famous Seminary of Vegetables at Bloys , belonging to the Duke of Orleans . Witness likewise the spacious Elaboratory , he hath caused to be erected in his house , and furnished with Furnaces , Vessells , and Instruments of all sorts ; Which he imployes rather for his recreation , and the extraction of the most virtual and purest parts of Herbes , and other medicinal Simples , and the distillation of choise Cordial Waters and Spirits , for the conservation of health , than in practising the impostures of Pseudo ▪ chymists , that pretend to the mysterious Art of Transmutation of Metalls , and making the Philosophers stone , as they call it . And yet I have known when he hath permitted one of those Bastards of Hermes , therein to run through a whole Progresse , or course of Spagirical operations , in order to the production of the Seminal tincture of Gold : But , it was only , that the man himself might be the better convinc'd , and the World satisfi'd of the folly and knavery of such attempts , by the constant unsuccessefullness of them . In a word , Athanasius ; he is a perfect Virtuoso , one infinitely above the best Character I can give him : Nor do I herein aim at praising him , but assuring you , that in him you may meet with the most pleasing and satisfactory Conversation in the World. Athanasius . Even now you mention'd the Philosophers stone , Lucretius , and sure this excellent Person you describe , is it : For if the Elixir be only Virtue in a Parable , as I know some wise men have affirmed , why may not I think him so ? But who is it , I pray ? Lucretius . I am sure you have often heard his name , and perhaps seen him too : 'T is IS ODIC ASTES . Athanasius . I know him both by sight and fame . He was with us in Oxford , in time of the late Warres , and in great favour and trust with the King his Master . And now I am confirmed of the truth of all you have said of him , having heard as much from sundry others of worth and Credit . But will you adventure the reputation of your Judgment so far as to commend me to his notice ? I fear , you dare not . Lucretius . Yes I do , and doubt not to receive his thanks for my Labour , for I know you to be singularly able in your Profession , and as free in the communication of any thing you have found conducible to the advancement of it , or any other part of Learning : And either of those two qualities ( if you had no other that were commendable ) is sufficient to endear you to him in a short time . Athanasius . When will you permit me to wait upon you to him ? Lucretius . Even when you please : What say you of going thither this present evening ? For his house is not far off this place , and about this hour of the day he is usually at leasure , and disposed to admit visits . We shall find him , I suppose , viewing his Nursery of Plants , and keeping a Diary of their short lives ; recording in the margine of his Catalogue , which of them are now in their youth or immaturity , which in their full vigour and growth , and which beginning to decline ; And noting also which is in the blossome , which in the Flower , which in the Seed , which fit to be cropt , that so he may be exact in knowing the true season when each kind attains to its pride and perfection of Virtue . For , at this time of the year , and till the latter end of August , this commonly is his recreation every evening , in case the weather be favourable . So that if you think fit , I will conduct you thither instantly . Athanasius . With all my heart ; I am not for deferring happinesse one moment . Lucretius . Content ; But let me advertise you of one thing before we go : Though you are a stranger to him in person ; yet he is acquainted with your Genius , by your Writings . You know the saying , Oratio indicat virum . And it is not many daies since I heard him commend your Physiology , and wish you would proceed to publish the remainder of it , concerning the Immortality of the Reasonable Soul. So that assure your self , he will soon find occasion to draw you on to discourse of that subject : Nor can you with civility decline it . Therefore , provide your self for the ambush , by turning over the records of your memory , and rallying your scattered notions , in as good order as you can , upon so short warning . Athanasius . Hear you , Lucretius ; doth this consist with the counsell you gave me , even now , to divert my self from the sense of my misfortunes , by entertaining frank and familiar conferences with ingenious company , without torturing my brain , and racking my imagination ? You are like a Physician , who forbids his patient Wine , and yet can be content to see him drunk , so it be in his company . Do you think I can discourse any whit tolerably of so difficult an Argument , and in such a presence , without great labour of the Mind ? Lucretius . Why not ? having profoundly considered , and frequently revolved the matter in your Mind , before hand , as I am confident you have , or otherwise you would not have given us hopes of your writing a particular Treatise thereupon . Pray , deal ingenuously with me , have you no Adversaria , no First-Draught of that piece you intended , among your Papers ? Athanasius . Some few sheets I have , in which I hastily scribled over my Collections , and First Thoughts , as they chanced to occurr : But disjoynted , without Form , and wanting the decency of connexion and language . But what of that ? Would you have an Architect acquaint you with his design , only by shewing you his Materialls lying confusedly congested together in a heap ? Lucretius . From a view of the Materials , I can guess at the strength and firmnesse of the building intended , though not at the Model or Platform . Therefore , without any further excuses or evasions , be pleased to comply with the desires and expectation of your Friends , either by affording us the liberty of perusing those memorials of your thoughts ; or by abstracting the substance or marrow of them your self , and infusing it into our ears in a brief discourse . Athanasius . I perceive , Lucretius , you well understand the unlimited power you have over me ; otherwise you would not thus have put me upon such a Demonstration of it , as requires me , at the same time , to lay aside my Reason , and resign up my discretion wholly to the conduct of your importune Curiosity . But , that you may see I am all obedience and complacency , where I have once enter'd into a league of amity ; I will no longer consider the hazard of my reputation , in exposing to your Examination ( which I am sure , will be strict enough ) a Summary of those Reasons , which I conceive sufficiently strong and evident to evince the Immortality of the Human Soul , while they yet want due Connexion , and such illustration of Art and Language , as they deserve , and as perhaps I could have bestowed upon them , at my better leisure , and vacancy from sollicitude of mind : I say , I will no longer keep my reputation in the ballance against your Commands , but freely deliver you an Abbreviate of my Notes , touching the subject mentioned . Nor will I defer your satisfaction longer than untill to morrow , about this time ; When , if you please to meet me here in this cool Cypress Walk , in Luxemburgh Garden , you shall hear what I am able to say , concerning that particular . In the mean time , I will go home and look over my papers , and digest the contents of them into the most naturall method I can , upon so short premeditation . If they answer not your expectation , be just in imputing it to your own unreasonable haste ; Which would not allow me convenient time , to cast them in a more uniform mould : If they do , be not so much a Courtier , as to ascribe it to any thing , besides the Goodnesse of the Cause , in defence whereof they are alleaged . Lucretius . My dear Athanasius , my heart is too narrow to contein the joy you have infused into me ; Nor can I expresse the smallest part of that content , which redounds to me from this your most affectionate condescention . And yet I would urge your kindness to a further grant . Athanasius . Of what ? Lucretius . Of somthing , that will conduce to your own advantage , in the end . Athanasius . I shall have but little regard to that , if what you require may but be really gratefull to your self . Pray , therefore , cease henceforth to estimate my readinesse to serve my Friend , by the proportion his requests hold to my own utility an emolument : And freely speak your desire . Lucretius . It is no more , but that you would permit me to interrupt you , now and then , in your discourses , to morrow , when we meet , in case I see occasion of Doubting , or Objecting any thing that seems materiall . For ( as you know ) I am somwhat strict in examining the force of all Arguments proposed to me , especially of such as pretend Evidence and Certitude requisite to full Conviction . I would not willingly admit any Position into my beleif , but what hath past the severest triall of my Reason , I can put it to . Athanasius . Nor shall you , Lucretius , be circumvented or ensnared into an error , by any sophistry of mine . If what I shall urge , in favour of the Soul 's Eternall subsistence after death , shall appeare to you to be lesse cleare or solid , than I apprehend ; pray , detect the invalidity thereof and spare not . Where I am once assur'd of Candor , I love to be opposed . But since you intend to raise Scruples and Objections out of what I shall deliver , and that it is easily possible for you and me to dissent about the preheminence of each others reasonings : me thinks , it were but just , we had some Third person present , whose judgement and equity may qualifie him to play the Arbiter betwixt us , and unto whose decisive Verdict we ought equally to submit our Differences . Lucretius . You have prevented me : Isodicastes , I am confident , will do us the honour to be the Man. I know none so fit , in respect either of the admirable perspicacity of his understanding , or the sincerity and uprightnesse of his judgement : As no Fallacy can escape his remark , so the whole world cannot bribe him to a partial suffrage . And if you approve the choice , I will undertake to prevaile upon him to be present at our conference , and do us that noble office . Athanasius . Pray , let him know withall how far I was from seeking this occasion of his trouble , and that I am not so vainly conceipted of the worth of my notions , as to promise to my self they shall compensate his patience , by adding one mite to that large magazine of knowledge , He is already master of . All I hope for at his hands , is a charitable forgivenesse of my Audacity , in daring to enter the list against so potent an Opponent , concerning so difficult and sublime an Argument , and before so discerning a Judge ; and that with such blunt weapons , as your unexpected and suddaine compulsion of me to the encounter , enforceth me to make use of . Lucretius . Feare not my justice , either in owning the violence I have used , to draw you to comply with my desires , or saving your modesty the labour of prepossessing him with the extreme diffidence you have of your own Abilities . And now we are agreed upon the manner and circumstances of our Duell , pray , let us a little solace our selves with a turne or two in this coole and fragrant walk , into which the neighbouring Orange trees so plentifully transmit the gratefull odour of their flowers . How like you this so much admired Garden ? Doth it not clearely demonstrate to you , how great the additions are , that the beauties of Nature are capable of receiving , from the hand of Art ? Athanasius . I think it worthy as great a share in the spectators wonder , as the vast and magnificent Fabrick to which it is adjoyned . And if it be lawful for us to guesse at the Greatnesse of Princes Minds , as well as at that of their wealth , by the amplitude and sumptuousnesse of the structures they have reared ; I may conjecture , that the Foundresse of this prodigious Pallace , had a Soul in all things equal to the height of her Dignity , and the largenesse of Empire , she once enjoy'd ; For , otherwise her subtile Favorite whom she had raised to that immoderate sublimity of power , as made him fit to be her Competitor for Soveraignty in dominion ; would not have conceived himselfe unstable in his unlimited sway , till he had clipt the wings of her aspiring Soul , and left her embroyld in the jealousie of the King , her Sonne : who being perswaded , that the lustre of his Diadem was eclipsed by her shining in the same Sphere ; readily embraced their counsell , who suggested that the greatnesse of her policy and aimes , was never to be obscured , but by removing her into another climate , by a kind of gentle Banishment . Had she been of as soft and flexible a spirit as the King was , whose power he employ'd to her suppression ; doubtlesse , Monsier the Cardinall had never thought her worthy the honour of his Fears . Great envie is alwaies a certaine signe of great Merit . But to leave my unseasonable reflection on the Queen , who raised this stupendious Building , and answer your demand of my opinion of the Garden ; I tell you , in a word , it is the most Princely I ever saw , for the largenesse of the ground or Contents , for the uniformity it holds to the designe of the House , for the freedome of Prospect from all the principall roomes thereof , and for the variety of entertainments it affords , according to the severall seasons of the yeare . Here are Grotta's , Groves , and places of shade , for Estivation ; and artificiall Fountaines perpetually spouting up streames of water , to attemper the fervour of the air , in heat of Summer : Spatious and open walks to take in the more temperate and refreshing breath of the Spring : and arched Piazza's that afford equall shelter from Sun , cold or raine . Here is a peculiar Garden for each moneth in the yeare , in which things of beauty and sweetnesse are then in season . Here is variety well sorted , Magnificence and Curiosity gracefully united ; and yet a Natural wildenesse so wel imitated in all , that the loveliness & perfection of the whole , seemes to consist in the neat disguise of the symmetry of the parts : so that Art is almost lost in the excellency of it self , & visible only in dissembling a confusion . Here Palats & Noses of all sorts are exactly accommodated and strangers usually dispute , whether the sight or Tast , or Smell be the better provided for : nor is it easie to decide the controversie , where each sense is feasted even to satiety . Here are litle Coppies of Orenge trees , environed with hedges of Jasmine ; as if the Planter had respect to the mixture of odours in the aer , and intended — Lucretius . Hold , Athanasius , if the distance doth not deceive me , yonder comes ISODICASTES , the wise and good — Yes it is He , I am sure . I can distinguish him thus far off , by the gravity of his Habit , and the sober evennesse of his pace , with a naturall decorum and comlinesse , expressing the majesty and serenity of that noble Principle , which gives motion to his body from within . Athanasius . Pray put me not out of countenance , by telling him before my face , how inconsiderate I have been , in accepting your challenge against to morrow . Doe not insult over the facility and good nature of your friend , by boasting the force of your influence upon him . Lucretius . I doe consider your excesse of modesty , and , therefore , will not touch upon our appointment , while you are present . But , now he drawes neer , let us not be rude in seeming insensible of the singular respect due to his quality and worth : but mend our pace , and , by our speed to meet him civilly , confesse our transport of joy to have the happy opportunity — Noblest and worthiest Isodicastes , your most humble servant . Isodicastes . Witty Lucretius , I am yours , and glad to encounter you thus unexpectedly . Lucretius . I ask your leave Sir to present to your knowledge , this friend of mine here , a Person of more than common merit , which is more than I need tell you , when you have heard me name him . Isodicastes . I remember , I have seen this Gentlemans face often , or one extreamly like him , at least : But cannot , on the suddain recall to mind , or where , or when . Lucretius . In Oxford , Sir , in time of the Warrs , doubtlesse , if at all . For , He was scarcely arrived at the twentieth year of his age , when the flames of our intestine commotions first brake forth into open hostility : And since they were extinguish't in the ruines of the Royall party , you have been constantly resident here in France , whither he is but lately come . But , not to hold you longer in suspence , This is Athanasius , of whom I have heard you speak , upon occasion of some new opinions and experiments , in the Physiology he not long since published . Isodicastes . Worthy Athanasius , fortune could not have brought me to the knowledge of any Person , who had aforehand a greater share in my esteem then your self . I am an honourer of your Art , and so cannot but have a singular value and respect for any , that endeavours by his studies and writings to contribute towards the advancement of it , as I am satisfied you have done . Athanasius . Most honour'd Sir , I am not conscious to my self of any thing in me , worthy the honour of your slightest notice , but barely my Good-will to Learning , and the sincere Devotion and reverence I bear toward your noble self , who are both so great an Ornament , and Patron of it . And if you shall vouchsafe to admit me to the lowest degree in your good Grace and favourable regard , upon so small an account as that : You will demonstrate the vast extent of your Charity , in obliging a poor and inconsiderable thing , and one that hath nothing but the simplicity of his Zeal , to qualifie him for your service . Isodicastes . You are unreasonably modest , thus to diminish yourself , Athanasius : And as immoderate in your overvaluation of my Capacity to expresse my affection to Learning and Learned Men , otherwise than only by the content I take in their conversation . But , let us leave this formality of Complements to young Courtiers , as savouring of lesse plainnesse and freedom , than ought to be amongst the Votaries of Truth and Science , when they meet together : And give me leave to enquire of you ( for , it seems you came but lately thence ) somwhat concerning the state of Learning now in England . I have been told of great Discoveries made , by men of your Faculty there , in Anatomy , Diseases , and their waies of Cure ; Far different from the Principles and Doctrine of the Antients . I have heard also , that the Mathematicks are in high reputation among you , and have received much , if not of improvement , yet of illustration , from the happy industry of some , in our Universities . Pray , therefore , let it not be troublesome to you , to give us some hints of the particulars , wherein the Wits of our Nation have of late been so highly beneficiall to the Commonweal of Philosophy . Athanasius . Sir , you have laid a command upon me , which is impossible for me to obey , without shamefully betraying my own ignorance , and ( by a disadvantageous representation of them ) much disparaging the noble successes of those Heroicall Wits among our Country-men , who have addicted themselves to the Reformation and Augmentation of Arts and Sciences , and made a greater Progresse in that glorious design , than many ages before them could aspire to , notwithstanding all their large hopes , specious promises , and manifold attempts . Neverthelesse , being your command , I shall strive to yeeld obedience to it , so far forth at least , as to recount to you in brief , what upon the suddain I can call to mind , of the most considerable Novelties in Naturall Philosophy , Medicine , the Optiques , Astronomy and Geometry , found out by the ingeny and labours of men now living in England , & as yet in the prime of their strength and years . In the Colledge of Physicians in London , ( which without offence to any thing , but their own Modesty , I may pronounce to be the most eminent Society of men , for Learning , Judgement and Industry , that is now , or at any time hath been , in the whole World ) you may behold Solomons House in reality . Some there are , who constantly imploy themselves in dissecting Animals of all kinds , as well living as dead ; and faithfully recording all singularities that occur to their observation , both in the severall species , and individualls : That so they may come to know , what is perfectly naturall , what preternatural , what rare and monstrous among the parts of them ; And also what resemblance there is betwixt the Conformation of the parts in the body of Man , and those in the bodies of other Animals , ordained by Nature to the same , or like and equivalent uses . So that it will be hard for any man to bring thither any Fish , Bird , or Insect , whose Emtrails these genuine Sons of Democritus are not already intimately acquainted with ; or , at least , which they will not with admirable dexterity and skill anatomize without confusion of the smallest Organ , and instantly explore the proper office of each Organical part , by remarking the Figure , Substance , Vessells , and situation of it . And , I have some reason to put you in hope , that ere long you may see a Collection of most of the Anatomical Experiments that these Men have made , in the bodies of Beasts , Birds , Fishes , and Insects of various sorts ; together with the Figure of each , and all its principle Organs , expressed to the life in Copper-Cuts ; and an exact account as well of the Analogy , as Dissimilitude that is betwixt them and others of consimilar uses in Man , the grand Rule or Prototype to all inferior Creatures . Which is a Method , certainly , of inestimable use towards the complement of Natural History , and the only way to perfect that Comparative Anatomy , whose defect the Lord St. Alban so much complained of , in our Art. Others there are , who daily investigate arguments to confirm and advance that incomparable invention of Doctor Harvey , the Circulation of the Blood ; And have already brought the Doctrine thereof to so high a degree of perfection , that it is not only admitted and admired by all the Schools in Europe , but the advancers of it also are able to solve most of the difficult phaenomena in Pathology , only by that Hypothesis ; And frequently effect such Cures , by having respect thereunto in their intentions and prescripts , as well in Cronique , as Acute Diseases , as could not be hoped from any other ground-work , or supposition formerly laid ; At least not with equall correspondence to the true method of Healing , which ought to be deduced from Principles of the greatest evidence and certainty in Nature , among which certainly this of the Circulation is the chiefest . And though I deny not , but the like Cures may have been performed by Physicians , who never dream't of any such thing , as the continual motion of the blood from the heart , by the Arteries to the outward parts of the body , and thence back again , by the veins ? , into the heart ; but rested in the Antique opinion of a difference betwixt Arterial and Venal blood , both as to substance and uses : Yet I may safely affirm , that the Remedies used by them , wrought the effects aimed at , by waies altogether accidental , and beside the direct scope of those , who gave them ; And to do a cure only by Accident , you well know , is much below the ambition of a Rational Physician , who ought to have a firm and well-grounded Theory of the Faculties and Virtues proper to each particular Instrument he is to make use of , in rectifying the disordered Oeconomy of nature in mans body . For my own part ( I speak ingenuously ) I am so well satisfied of the Verity of this Harvean Circulation , and have so seriously considered the great advantages that may be made of it , in order to the ennobling the Art of Medicine , by reducing the maxims of it from obscure and conjectural , to evident and demonstrative ; And by accommodating the same to the explanation of most of the Apparences in Pathology : That I have had some thoughts of undertaking to justify all the Aphorisms of Hippocrates , which concern the Nature and Sanation of Diseases , by reasons and considerations deduced meerly from this one Fountain , the Hypothesis of the Circulation of the blood ; And if my troubles had not deprived me of leisure , I had ere this made some progress in that enterprise . But , I have digressed , and ask your pardon for it . There are , moreover , among the members of this venerable Society , who pursuing the hint , some few years since , given them by Iacobus Mullerus , a German , in an Academical exercise , of the nature of Animal and Voluntary Motion ; have gone far toward the explication of the reasons and manner of the Motions of the Muscles , by the principles of Mechanicks : An enterprise of great difficulty , and long desiderated , as leading us to understand the Geometry observed by the Creator in the fabrick of the Microcosme , and the verification of Anatomical assertions by demonstrations Mathematical . The same persons likewise have demonstrated , that we goe , because we fall , i. e. that each step we advance , is but a shifting the body to a fresh Centre of Gravity ; And our Rest but a remaining or fixing of it upon the same : As also that in progression , the Head of a man is moved through more of space , than his feet , by almost one part of four , in respect of its greater distance from the Centre of the Earth ; which indeed was toucht , and only toucht upon , by that prodigie of Mathematical subtleties , Galileo , in his Second Dialogue de Mundo . There are also of these Miners of Nature , who have found out more probable and commodious Uses for the Glandules , or fatty Kernells scituate in divers parts of mans body , than were assigned unto them by all antecedent Anatomists . For , whereas Those generally conceived them to have been intended by Nature to no nobler an end , than either for the Imbibition or dreining of superfluous humours inundating the parts adjacent to them ; Or for the susteining of Veins , Arteries , and Nerves in their progresse from part to part ; These have discovered , that some Glandules serve for the preparation of the Succus Nutritius , or juice that nourisheth the whole body ; That others are official to the sequestration of some lesse profitable and disagreeable parts of the same nutritive juice , or Vital Nectar ; And that a third sort of them are ordained for reduction of those same lesse profitable parts , after their separation or streining , back again into the masse of blood , by the small veins that are contiguous to them . And among these likewise there is one ( A person of singular note , for his Universal Learning , and indefatigable industry in Disquisition ) who aiming to promote the certainty of these New Tenents : ( 1. ) That , according to the Anatomical observations of Ioh. Pecquet , a young Physician of Diepp in Normandy , the Chylus is convey'd from the stomach , by the Venae Lacteae , or Milky Veins , into a certain Receptacle , or common promptuary scituate at the bottom of the Mesentery ; and thence transmitted upwards , by a conduit running all along on the inside of the Spine of the back , to the subclavian veins , and so delivered into the right Ventricle of the heart , there to be turned into blood : ( 2. ) That the Liver is not the immediate instrument of Sanguification , but inservient only to the sequestration of the Cholerick parts of the blood , and the conveying the same into the Gall , to be thence excluded into the Duts : ( 3. ) That there is no Anastomosis , or mutual Inosculation betwixt the small branches of the Vena Portae , and those of the Vena Cava , in the substance of the Liver ; as was generally believed from the infancy of Physick , till of late years , when this Gentleman was so happy as to evince the contrary , by ocular demonstration : ( 4. ) That there are certain thin , slender and transparent Vessells , for the most part accompaning the veins , & especially in the liver , ( named Vasa Lymphatica , by Thomas Bartholinus , who seems first to have discovered them , and Lymphe-ducts , by others since ) containing a clear liquor , like water , which they exonerate into the common Receptacle of the Chyle , newly mentioned ; to the end , that being again infused together with so much of the Chyle as enters the veins , into the blood , it may both prevent the Coagulation of it , and also ( in respect of its predisposition to Volatility ) associating it self to the Vital spirits in the Heart and Arteries , promote the Mication , or boyling motion of the blood : And ( 5. ) That the solid parts of the body are not , in the general , nourished by the blood ( which He conceives to be only the fewel of the Vital Flame , or Heat ; and in regard of its great Volatility , and harsh and grating nature , more likely to prey upon and consume , than feed and repair the substance of the solid parts ) but by the sweeter and more unctuous part of the Chylus , drawn up by the mediation of the Nerves ( especially those of the sixth Conjugation , called the Recurrent Nerves ) into the brain , and there elaborated , and afterward transmitted by the Nerves , to all parts of the body : This worthy Person , I say , aiming to promote the certainty of these recent Opinions , hath collected , illustrated and disposed them into one Systeme ; Hoping thereby to declare their mutual Consistence , as well each with other , as with the demonstrative doctrine of the Circulation of the blood ; And at the same time put an end to all disputes , concerning the Milky veins , the use of the Spleen , of the Capsulae Atrabilariae , or Renes succenturiati , Deputy Kidnies ( as Casserius Placentinus called them ) and sundry other Difficulties in Anatomy . But , whether or no he hath attained to the full pitch of his hopes , in that design ; you will be best able to judge , when you have read and examined the weight of his experiments and discourses , delivered in his excellent Book , de Anatomia Hepatis : In the mean time , give me leave to advertise you , that his modesty is so great , as that he expresly professes his own want of full satisfaction concerning the truth of sundry particulars therein contained ; And therefore presents them to the World , as positions , not of apodictical evidence , but great probability , and worthy to be embraced , only till time shall have brought more credible ones to light . Furthermore , among these Merchants for light , we have some so excellently well skilled in all sorts of Medical Simples , that they know , not only the names , but the faces also and virtues of most of the Plants in Europe ; And can , besides that , give you a better account of the American druggs , than Piso Margravius , and others , notwithstanding the large volumes they have compiled concerning that subject . They likewise so well understand all Fossilia , and the several kinds of Minerals , pretious Stones , Salts , concreted juices , and other subterranean productions ; That even Lapidaries and Miners come to learn of them . We have others , who enquire into the mysteries of Refiners , Belfounders , and all others that deal in Metals . Others , who search out the frauds and sophistications of Wine-Coopers and Vintners , in the brewing , feeding , stumming , and adulterating of Wines . Others , who can inform you exactly of the severall hurtfull Arts of Brewers , Bakers , Butchers , Poulterers , and Cooks : All which are of very great detriment to the health of men , though the danger be commonly undiscerned ; And , were the civil Magistrate but half so careful to reform , as these Doctors have been in detecting those publick abuses , the Citty of London would soon find , by happy experience , that Physicians are both as willing and able to preserve health , as to restore it . In a word , there is nothing escapes their examination , which may any way concern the safety of mans life ; or the knowlege whereof can conduce to make themselves every way accomplisht in their Profession . And as for Chymistry ( which I had almost forgotten ) in the whole world there are none who know better how to distinguish betwixt the impostures and truths of it , than these Men doe : or how to make use of all the secrets thereof , towards the preparation of noble and generous Medicaments . Witnesse that plenty of choise Chymicall remedies , daily confected in the Elaboratory belonging to the Colledge , by the directions and prescripts of the Fellowes ; and the care they constantly take , to diffuse those safe and excellent preparations among all their Apothecaries , that so the lives of their Patients be not endangered by the false and poysonous wares of Pseudo-chymists . A course , certainly , that occasions great readinesse and security in their Practice ; and satisfies the World both of their singular Judgement , and constant Integrity in discharge of their trust . And thus , most honourd Sir , I have hastily , and slightly run over a few of those particulars , wherein Natural Philosophy , and the Art of Medicine have , of late , received such notable advancement , by the Inventions and Disquisitions of this Venerable Society ; which for the Knowledge of Nature , well deserves to be esteemed the Great Luminary of the World , from whence there constantly stream rayes of light , for the dispelling the thick and long congested clouds of ignorance . But , before I passe to the remainder of your demand , permit me to observe to you ; that though the Fellows of this Colledge apply themselves severally to this or that particular Province , each one according to the inclination & delight of his own private Genius ; Yet , when they meet together in Consultations , they are so candid and liberal in the communication of their single observations and discoveries , that no one of them can long be ignorant of the notions of all the rest : And the noble Emulation that hath equally enflamed their ingenious breasts , makes them unanimous in cooperating toward the Common design , the erecting an intire and durable Fabrick of solid Science ; such as posterity may not only admire , but set up their rest in . And now Sir , if you please to goe along with me to Oxford , you shall there also find as great Benefactors to Learning , as those were , who founded and endowed their Colledges ; and some , who for the excellency of their Inventions , will have their Memories fresh and verdant , when Time hath made those stately buildings confesse their brittleness , and reduced them into Quarries again . I could bring you to One there , who hath excogitated a Method , whereby the Astronomy of the primary Planets may be Geometrically explain'd : & that as wel according to the Elliptical , as to the Circularway . A thing of stupendious difficulty , requiring universal knowledge in the Mathematiques ; & of inestimable benefit toward the Certification of Coelestiall Science : and which , being judiciously perpended , seemes to be of equall weight with the merits of even the Great Hipparchus , who ( you know ) made the first Catalogue of the Fixt Stars , observed their severall Magnitudes , and marked out their particular Stations , both according to longitude and latitude ; without which there could be no certaine observation of the motions of the Erratick ones . So that if Hipparchus may be deservedly named Atlas the Second , for relieving the wearied shoulders of that Great Grandfather of Astronomy ; and if the glorious Tycho Brahe may be called Hercules the Second , for relieving Hipparchus , long languishing and ready to sink under so prodigious a burden , as the whole mysterie of the Heavens : I see no reason , why the Author of this admirable Invention , which seemes to assure the truth of all the rest , may not be called Tycho the Second . For my part really , were I worthy to have this Gentlemans Picture in my study , I should desire to have it drawne in this manner . I would have Hipparchus , Ptolemy , and Tycho , standing in a triangle , and supporting the whole Coelestial Machine on their heads ; on one side , Copernicus turning all the Orbs about with his right hand ; and this Heros on the other side , with a Table in his left hand containing the Figures in Euclids Elements , and with the Fore-finger of his right , pointing to the Planetary Spheres , as demonstrating the theory of their Motions , by the maxims of Geometry . And sure I am , He deserves to have his name assigned to some honorable place , among the worthy Advancers of Astronomy , in the Selenographicall map of Ricciolus . I could bring you to Another , who hath likewise discovered a Method , whereby the Parabola , Circle , Ellipsis , and Hyperbola really are ( and most , if not all other regular Curve-lined Figures , may be ) squared : A Problem that hath long perplex't the thoughts of the greatest Geometricians , and of late very neere turned the brains of even the great Leviathan himself , who arrogating the solution of it to himself , thought thereby not a little to justifie his pretences to the Monarchy of Knowledge , and Reformation of not only the Arts and Sciences , but also of the Universities that teach them . Here are some , who perceiving the great advantage arising to Students from the use of Symbols ( whereby the understanding is exempted from the encombrance of words , and brought , as it were , with one glance to behold the long continued series of complex and intricate ratiocination , which would otherwise oppresse the memory , and confound the strongest imagination to sustain it ) invented by Vieta , and brought to perfection by Mr. Oughtred and Des Cartes , for the more compendious tradition of the Mathematicks ; and considering that the same way was capable of being accommodated to the Facilitation of discourses in Philosophy , Physick , and other parts of Learning ; have made a very considerable progress toward the invention of Symbols , or Signes , for every thing and notion : insomuch that one of these Wits hath found the variety of many millions of Signes , in a square of a quarter of an inch , as himself professeth , in a most ingenious discourse of his , entituled Vindiciae Academiarum . Which perhaps you have read ; and if you have , I need not tell you how little he wants of finishing that so long talked-of and desired design of an Universal Character and Language . And as for the Optiques , shew me the men in the whole World , who have more illustrated the nature , affections , and motions of that most subtle and glorious Creature , Light ; Or given clearer demonstrations of their Knowledge of all sorts of Radiations , and the manner and reasons of Vision , than some Mathematical Wits , now flourishing in this University , have done . It is their usual recreation , to practise all Delusions of the sight , in the Figures , Magnitudes , Motions , Colours , Distances , and Multiplications of Objects : And , were you there , you might be entertained with such admirable Curiosities , both Dioptrical and Catoptrical , as former ages would have been startled at , and believed to have been Magical . They will represent to you , the Images of Things and Persons intire , and to the life , from Tables whereon the naked eye cannot discern so much as one part of them , unlesse in fractures and seemingly confused divisions ; and this by collected reflections from mirrours Conical , Cylindrical , Concave , Convex , Multangular , &c. They will imitate Nature to the height of perfect resemblance , in counterfeiting Rainbows , Halo's , and Circles of various Colours about Lights , by artificial Refractions of their beams . They have all the severall waies of Multiplying and Corroborating Light , and transmitting it in concourse to very great distance ; And this , as well by conveying the dispersed rayes through Diaphanous bodies , of convenient figures , and reuniting them in a cone or point , after their various refractions , for the encrease of their force ; Or by repercussion from Concave ( Elliptical , Parabolical , Circular ) superficies of polite Indiaphanous ones . Insomuch , that if Niceron , Kircher , and other great Masters in the Art of Light and Shadowes , would see the errors of their Optical Theory amended ; and all the secrets of Catoptrical Magick , familiarly reduced into practice : hither and only hither they must come . And , were Friar Bacon alive again , he would with amazement confesse , that he was canonized a Conjurer , for effecting far lesse , than these men frequently exhibit to their friends , in sport . They have , moreover , Optick Tubes , or Telescopes , in such perfection , that they magnifie more , and take in more of the rayes proceeding from illuminate Objects , than any other of the same length , that ever were made before : And have brought them also to as great a length , as can well be managed . These they use for observations of Eclipses of Sun and Moon , of the several Phases or Apparences of the Moon , of Saturn , and other Planets , both primary and secundary , of the Galaxy , the magnitudes and figures of the fixt stars , and other Coelestial Speculations . They have likewise Microscopes , that magnify the dimensions of minute and otherwise undiscernable bodies , even to an incredible rate , and bring the sight to a familiar acquaintance with the shapes of not only whole small Flies and other Insects , but also of the smallest part of them . Insomuch as there is hope , if this Invention go on toward perfection as fast as it hath begun , within this last four or five years ; that the eye ere long may be enabled to distinguish even the Seminal Figures of things , which seem to regulate them in their productions and growth ; and to behold the originary Schematisms of Nature , drawn on the smallest Moleculae , or first collections of Atoms concurring to determinate the Figures of Concretions . And thus , Noblest Isodicastes , have I essayd to yeeld you some satisfaction , concerning the state of Learning , now in England ; And the chief Particulars , wherein it hath received Advancement , by the prosperous endeavours of our Country-men , since your retirement here in France . I need not intimate to you , how imperfect and rambling an account I have given you of these Novell Inventions ; and am sufficiently conscious , that I rather ought to excuse my self , by the frailty of my Memory , and want of judgment , how to represent such excellent and usefull Discoveries , in descriptions correspondent to their Natures : And ask your pardon for thus abusing your patience , and lessning the merits of those worthy Authors , who have thus enriched the Common-wealth of Philosophy . Isodicastes . Good Athanasius , how well you have deserved both of those Authors and my self , in this your learned Harangue ; I must forbear to speak , till you are absent . In the mean time , give me leave , a little to wonder , how it comes about , that Apollo , who seldom plants his Laurel in a Land yet wet and reaking with blood , and delights to reside only where Peace and Plenty have long had their habitations ; should thus take up his mansion in a Nation so lately opprest by the Tyranny of Mars , and scarce yet free from the distractions of a horrid Civil War. Pallas and Bellona I know to be one and the same Goddesse : Yet I do not remember , I ever saw her pictured ( like Caesar ) with a Spear in one hand , and a Book in the other . When I veiw the train of sad and heavy Calamities , that commonly attend the Sword ; I should rather have expected the incroachment of Ignorance and Barbarism upon our Iland , than the encrease of Letters and growth of Knowledge there . Athanasius . You have reason for your wonder , Sir , I must confesse ; Yet when you have considered , that every Age hath its peculiar Genius , which inclines mens Minds to some one study or other , and gives it a dominion over their affections proportionate to its secret influence ; and that the vicissitudes of things ordained by Providence , require a general predisposition in mens hearts , to co-operate with Fate , toward the Changes appointed to succeed in the fulnesse of their time : You will think it lesse strange , that Britain , which was but yesterday the Theatre of War and desolation , should to day be the School of Arts , and Court of all the Muses . Omnia secula suum habent Genium , qui mortalium animos in certa studia solet inflectere . Quaedam aetates praecipuè armis exercitae ; mox omnia in quietem composita ; tum Regnorum , tum Rerum publicarum in populis amor ; nunc veluti in barbariem homines nasci , deinde facilioribus animis mansuescere ; & post secula aliquot ad stipatum prima caligine ingenium redire : was the observation of a Modern Writer , and hath been frequently verified . Besides , our late Warrs and Schisms , having almost wholly discouraged men from the study of Theologie ; and brought the Civil Law into contempt : The major part of young Schollers in our Universities addict themselves to Physick ; and how much that conduceth to real and solid Knowledge , and what singular advantages it hath above other studies , in making men true Philosophers ; I need not intimate to you , who have so long tasted of that benefit . Lucretius . I guesse the Author of that observation you alleage ; and that put 's me in mind of another remark of his , perhaps not altogether unseasonable . In his Character of the English Genius , he hath this saying : In Philosophia autem & Mathêsi , terrarumque & astrorum scientiis , nulla iam prodigiosa est Sententia , quae non ex hac regione Authores invenerit , vel turbam amatorum , vividam quidem , sed modum subtilitati per innumeras disputationes effusae non invenientem . Now , if this be true , why may we not refer these Innovations in Philosophy , Physick , and the Mathematicks , you have here recounted , rather to the English Humour of affecting new Opinions , than to any reall defects or errors in the Doctrine of the Ancients ? Athanasius . How now , Lucretius ; you an Epicurean , and yet against liberty of judgement among Philosophers ? It seems you have forgotten your Masters Rule ; Quoties aliqua sunt in natura , quae pessunt multis peragi modis ( uti eclipses syderum , uti eorundem ortus , occasus , sublimiaque caetera ) tunc unum aliquem modum it a probare , ut improbentur caeteri , ridiculum profecto est . Pray , do but proceed to the words immediately subsequent to that passage in Barclay , concerning the pronesse of the English Genius to Novelties ; and you will soon find , that he reflected chiefly on the Copernican Systeme , which in his daies began to grow into high repute , and obtained many Sectators among the learned of our Nation . So that confirming that Reproach , he endeavoured to fix upon our ingenious Spirits , by no better an instance , than that of our admission and promotion of the Pythagorean Hypothesis , of the Motion of the Earth , revived and adorned by Copernicus ( which all Astronomers now allow to be the most intelligible and most convenient , that ever was invented ) it easily appears , with how much more justice himself may be accused of grosse ignorance in matters Astronomical , which yet he would pretend to judge of ; than we can be of Levity and affected Innovation , for embracing and cultivating an opinion , of whose singular probability and excellency we are fully convinced . And as we have not submitted to that change in Astronomy , but upon grounds of as much certainty and clearnesse , as the sublime and remote nature of the subject seems capable of : So neither have we introduced any Alterations in Natural Philosophy , Physick , and other parts of Human Learning , but what carry their utility with them , and are justifiable by right reason , by autoptical or sensible demonstration , and by multiplied experience . So that every intelligent man may easily perceive , that it hath been the Reformation , that drew on the Change ; not the desire of Change , which pretendeth the Reformation . Did you , Lucretius , but know the Gravity , Solidity , and Circumspection of these worthy Reformers of the state of Learning now in England ; you would not suspect them of incogitancy , or too much indulgence toward the Minerva's of their own brain : but confesse that they have precisely followed that counsel of the Scripture , which injoynes us , to make a stand upon the Ancient way , and then look about us , and discover , what is the straight and right way , and so to walk in it . Isodicastes . For my part , truly , I conceive it fitting , that all Schollars should have a reverend esteem of Antiquity , as a good guide of our younger Reason into the waies of Nature ; Yet I think it scarce safe for any man to follow it implicitly , and without examination , as if it were impossible for him to erre the whiles , or as if the light of his own understanding were given him to no other use , but to be set in the drak-lanthorn of Authority . The Ancients indeed , ( thanks be to their bounteous industry ) have left us large and noble Foundations ; but few compleat Buildings : and who so intends to have his understanding seated commodiously , and in a pleasant Mansion of Science , must advance superstructures of his own ; otherwise he wil lie open to the weather of Doubts , and Whirlewinds of various Difficulties , nor will he be ever able to entertain his friends with decency and satisfaction . It was gravely and wittily said of the Lord Bacon , that those who too much reverence Old times , often become a scorn to the New. But , Gentlemen , I perceive the evening hastens upon us , and I have already detained you longer , then suits with the civility of an accidentall encounter ; Pray , therefore , let me beg the favour of your company to a light Collation of a Sallade and a bottle of good Wine , at my House : Or , if your occasions have otherwise preingaged you , let me resign you to the pursuit of them , with thanks for the content your learned conversation hath given me , and hopes of enjoying the like again , as often as your vacancy from serious affairs will permit . Athanasius . Noblest Sir , I most humbly thank you for the honour of your invitation ; and would attend you home , with all joy and gratitude imaginable , would the urgency of a businesse I have appointed to dispatch , this evening , dispense with me . Lucretius . I can assure you Sir , Athanasius is preingaged , and upon a matter of some moment ; but for my self , I am at liberty to meet the happiness you are pleased to offer me . Isodicastes . I love not to hinder businesse ; nor to importune a friend to his disadvantage . And so adieu , worthy Athanasius . Come Lucretius , I will bring you the shortest way ; I have a key will let us forth at yonder Privy door , that opens into the fields , that lie within the prospect of my house . Athanasius . Honour'd Isodicastes , farewell . DIALOGUE THE SECOND LUCRETIUS . I See you are very precise in keeping your time prefix't , Athanasius ; And I hope , I have not made you stay , many minutes , for me . If I have , you must impute it to the disagreement of our Watches , not to any tardiness in my self ; For , I assure you , I was here before you , in my desires . Athanasius . I love alwaies to be punctuall in my appointments , and rather to prevent my Friends , than put them to expect me . But , have you acquainted this Noble person Isodicastes , with the occasion of our present meeting ? Isodicastes . Yes , Athanasius , he hath ; and I acknowledge my self singularly obliged to him for importuning you to a divertisement , than which none could be more agreeable to me , as well in respect of the Argument you have promised to discuss , as of your self , whose Writings and yesterdaie's Conference have created in me a desire of conversing with you , oftner than ( I fear me ) your studies and affairs will permit . And now we are convened , let us lose no time , but repose our selves upon this shady Seat , and omitting all Complements and Prologues ; addresse immediately to the Subject intended . For my part , I promise you all attention of Mind possible , and as much Equity in judgement , as my slender stock of reason can attain to . Athanasius . Among Us , who are so happy , as to be Sacramentally engaged to fight under the Standard of the Crucified God , I observe , in the generall , two different perswasions concerning the nature of Faith. Some there are , who seem to have so active and long-winged a power of belief , as that they can mount up to an easie and quick apprehension of all the Mysteries of the Christian Doctrine ; and are ready to complain , that they want Difficulties enough to exercise the strength of their Belief . Others there are , who though their Faith be lively and strong enough to embrace even the most sublime Article of the Creed ; and estimate the Verity of each Religious Principle only by its dependence on Authority Divine : are neverthelesse so sensible of the frailties of Human Nature , as that they think it necessary to have often recourse to that Pathetical Ejaculation of the man in the Gospel , Lord I believe , Lord help my unbelief . The First , wholly refuse the assistance of their Reason , even where it offers it self and the subject is capable of illustration by the discourses it might raise thereupon ; as judging any Fundamental of Religion much debased , and in a manner prophaned , if once it be brought to the Test of the Light of Nature , though meerly for Confirmation and more familiar admittance . The Others , humbly resign up their Assent to all Positions contained in Sacred Writ ; and yet are glad , when they can bring up the Forces of their Reason to assist them in the conquest of their fleshly oppositions : And conceive they then make the best use of the talent of their Understanding , when they imploy it toward the ratification of Divine Traditions . Now , albeit I admire , and could most willingly emulate the perfection of the Former sort ; Yet , I confesse , I am not ashamed to rank my self among the Latter . For , although ( thanks be to the Mercy of God ) I do not find my self subject to diffidence in any point of the Christian belief , taught me by that Oracle of Sacred wisdom , the Word of God : Yet me thinks I perceive my faith somwhat Corroborated and Encouraged , when to the evidence therof I can superadd also the concurrent testimony of my Reason . Nor do I fear the frowns of Theology , if I adventure to affirm , that that Soul must have a clearer preception of the Excellency of Objects Supernatural , who can attain to speculate them both by the light of Grace and that of Nature together . I am very far short of their Audacity , who are so conceipted of the subtility of their Wit , as to permit it to fly at all that a Christian is bound to believe ; insomuch as even the Arcana Deitatis , the Mysteries of the Trinity , of the Hypostatick Union , and other the like Divine Abstrusities ( which poor Mortality is unqualified to contemplate ; and , indeed , which Cherubins themselves cannot look into , without raptures of holy wonder ) have hardly escaped their prophanation . No , far be it from me , to entertain a thought of so wild and dangerous a presumption . All I durst ever aspire unto , is only with pious humility to apply my Reason to such of the Articles in my Creed , as seem to be placed within the Sphere of its comprehension : Of which sort I conceive the First and Last Article to be , viz. the Being of God , as Father Almighty , and Maker of Heaven and Earth ; and the Immortality of Mans Soul , or Life everlasting . Nor , indeed , need I seek further for my Confirmation in the belief of all the rest , when once I have advanced my Understanding to that due height , as clearly to behold the Verity of these two Positions , that are the Pillars and supporters of all the others . Nay , I have somtimes thought the Single position of the Immortality of the Human Soul , to be the grand Base of Religion , and like the Key , or midle stone in an Arch , which bears the weight of all others in the building . For , if the Soul be mortal , & subject to utter dissolution with the body ; to what purpose doth all Piety and Religion serve ? What issue can we expect of all our Prayers , of all our Adorations , of all our Self-denying acts of obedience , of all our unjust Sufferings ? Why should we worship God at all ? Nay , more , why should we consider whether there be a God or no ? For , the assurance of his Being could not much conduce to encrease our happinesse in this transitory life ; since that would then consist only in the full fruition of Sensual pleasures : And as for future expectations after death , there could be none at all ; For , absolute Dissolution imports absolute Insensibility ; and what is not , cannot be capable of Reward or Punishment , of Felicity or Misery . What hath not an Existence , can ne're know The want of Bliss ; Nothing can feel no Wo. And from this Consideration was it , that I began first to apply my self to search for other Reasons , for the eviction of the Souls Eternal subsistence after death , besides those delivered in Holy Scripture ; that conjoyning the evidence and certainty of those desumed from the Light of Nature , to that of my former belief arising from the Light of Grace : I might be the better able to withstand the Convulsions of my own frailties , and convince others , who are so refractory , as to submit their assent to no inducement of perswasion , but what is drawn meerly from Natural Reasons . Now , for my encouragement and Iustification in this design , I need not go far ; it being well known , that many Doctors of the Church , and those of the best note both for Learning and Piety , have exercised their wits and pens in the same subject : and have unanimously concluded , that though in the Christian Creed there be sundry Articles , concerning the Condition of Mans Soul , after its separation from the body , which by infinite excesses transcend the capacity of his reason ; Yet that general one of the perpetual existence of it after death , may be satisfactorily evinced by the same reason . To mention all the excellent Discourses written by these Church-men and others , upon this Argument ; would be both tedious and unnecessary : Especially to you , who I presume have perused the greatest part , if not all of them . It may suffice , that I have them for my Precedents , both for the warrantablenesse , and probability , of this my undertaking . However , if you require farther justification of me ; I refer you to the undeniable Authority of the Lateran Council , held under Pope Leo the tenth . Which having decreed the Anathematization of all Atheists , who durst question the Being of God , or the Immortality of the Human Soul ; in the close of the Canon not only exhorteth , but expressly commandeth all Christian Philosophers to endeavour the demonstration of those sacred Truths , by solid and Physical Arguments . And , certainly , so pious and prudent an Assembly would never have prescribed that task , in case they had not conceived it both commendable and possible to be effected . Lucretius As for the Goodnesse and Piety of your Undertaking , truly I think few understanding men will question it ; and , on the other side , I fear me , you will meet with as few , that will acknowledge the Possibility of your accomplishing it . For , if I am not much mistaken , the greatest number of those eminent Doctors of the Church , and chiefest of the School-men , whom you intimated to have been your examples , in this particular , do , after all their labours and subtle disputes , ingenuously confesse , that the best of their Arguments are not rigorously Convincing , or such as constrain assent as inevitably as Mathematical Demonstrations . And , if so , though I expect to receive as high satisfaction from you , as from any , who ever gave me the same hopes : Yet I humbly begg your excuse , if I suspend my belief of your ability to prove the Immortality of mans Soul , by Reasons of evidence & force requisite to the Conviction of a meer Natural man ( such as I , for this time at least , suppose my self to be , and such as indeed all men would , when they come to examine the strength of Discourses of this nature ) untill you shall have given me more pregnant testimonies thereof , than any Author ; whose writings I have read , hath hitherto done , touching this subject . In a word , I believe the Soul to be Immortal , as firmly , as you , or any person living can ; Yet I should account it no small felicity , to see a perfect Demonstration of it ; such as might for ever silense all Doubts and Contradictions , and make a Convert of my old Master Epicurus , in case he were now among the living : And any thing lesse than that , would hold no proportion to my expectation . Athanasius . I will not deny , Lucretius , but some of those School-men , who have alleaged congruous and sinewy Reasons , in favour of the Souls Immortality , did afterward themselves confesse , they were not compleatly Apodicticall : But , you may be pleased to remember also , that some others of them stiffly maintained the contrary ; and all of them unanimously concur in this , that howbeit those Reasons do not ascertain equally with Geometrical Demonstrations ; yet they are such as import either a Physicall or Moral evidence , sufficient to perswade a mind well affected toward truth , and free from the obstruction of prejudice . Nor should I fear to obtain the Cause , however the Arguments I shall bring , to assert the Immortality of the Soul , arise not to the height of absolute Demonstrations : Provided they be found of greater certainty , clearnesse , and consequence , than those that have ever yet been urged by those of the contrary perswasion ; and such as being superadded to the Authority of Holy Writ , become ineluctable . And more than this , ( Lucretius ) considering the singular obscurity and abstruse condition of the subject , you have no reason to expect at my hands . Pray , do but reflect a little on the modesty of that great man , Aristotle , declared in sundry places of his Writings , but more especially in the beginning of his Ethicks , where he saith , Hominis probe instituti est , tantam in unoquoque genere subtilitatem desiderare , quantam rei ipsius natura recipit . A man of Erudition , and a sound Judgement ; ought to require only so much subtility and exactnesse in any kind of Argument , as the nature of the thing treated of , will admit , and no more . And , having observed the same unreasonable humour of curiosity in others of those times , that now possesseth you , and too many of the sublime Wits of the present age , who look for nothing below Demonstrations , though in the Metaphysicks , and other Sciences that are really incapable of them ; he addeth this positive rule , Mathematica certitudo non est in omnibus quaerenda ; Mathematical Certitude is not to be required in all things . To convince you the more clearly of the Unreasonablenesse of what you would exact from me in this case ; let me a while divert you to the consideration of the nature of a Demonstration . The Method of Demonstration , you know , is twofold ; the one by Analysis , the other by Synthesis . The Analytical teacheth the true way , by which the truth of a thing may be found out Methodically , and as à priori ; so that if the Reader or Hearer shall strictly follow the same , and attentively heed all the Antecedents and Consequents therein propounded , he shall come at length to understand the thing demonstrated as perfectly , and make it as much his own , as if himself had first found it out . But yet it contains nothing , whereby either the heedless , or dissenting reader may be compelled to assent ; For if any one of the least Propositions therein delivered , be not exactly and fully noted , the necessity of its Conclusions doth not sufficiently appear . The Synthetical , by a way opposite to the former , and as it were sought à posteriori ( though the Probation it self be oftentimes more à priori , than in the former ) doth clearly demonstrate , what is concluded , and useth a long series of Definitions , Postula es , Axioms , Theorems , and Problems , that if any thing be denied of the Consequents , it speedily sheweth the same to be comprehended in the Antecedents , and so extorts belief from the Reader , though formerly repugnant and pertinacious . Neverthelesse , this doth not satisfie , nor fil the mind of him who comes to learn , so amply as the other : Because it teacheth not the way or manner , how the thing proved was first found out . And this Latter is that , which the Ancient Geometricians generally made use of in their Writings ; not that they were ignorant of the other : But ( as I conceive ) because they valued it so highly , as that they desired to reserve it to themselves , as a great Secret , and too noble to be prophaned by vulgar communication . Now , this is that strict and vigorous Method , upon which I suppose you reflect , when you say ; you would gladly meet with a perfect Demonstration of the Immortality of Mans Soul : And I must therefore advertise you of the Incompetency thereof to Metaphysical subjects . And the reason doth consist in this Difference ; that the First Notions , which are presupposed , in order to the demonstration of things Geometrical , agreeing with the use of the Senses , are most easily and promptly admitted by all men ; & so there is no difficulty , but only in deducing right Consequences from them , which may be done only by remembring the Antecedents : And the minute distinction of propositions is therefore made , that each of them may , upon occasion , be quickly recited , and so recalled to the memory of even the most heedlesse Reader : But on the contrary , in things Metaphysical , all the difficulty lies in clearly and distinctly perceiving the First Notions ; For , though of their own nature they be not lesse known , or , even more known , than those considered by Geometricians : Yet , because many prejudgements of the Senses , to which from our infancy we have been accustomed , seem repugnant to them ; therefore cannot they be perfectly known , but by such as are very attentive to them , and withall abstract their Minds from the Images of Corporeal things , as much as is possible ; and being proposed alone by themselves , they might easily be denied , by such as delight in contradiction . But , as for the Analytical method ; I would not have you despair of seeing it in some measure accommodated to the subject , of which we now discourse . Provided you shall first tune your Mind to a fit key , to bear a part in the harmony of truth , when it resounds from the strings of all the Antecedents and Consequents propounded . Which you must do , both by abstracting your thoughts many times from the grosse representations of Corporeal things , that hold no commerce of proportion or similitude with the Incorporeal Nature of the thing enquired into : and by wholly devesting your self of all prejudice , and inclination to impugn truth , when it presents it self clad in sufficient evidence . For , whosoever comes to the examination of an intricate truth , with the cloud of inveterate aversion , and mask of affected contradiction , before his eyes ; doth thereby make himself the lesse fit to perceive it : because he diverts his mind , from the due consideration of those reasons that might convince him , to the hunting after such as may dissuade him . Lucretius . You do well , Athanasius , thus to prepare my belief before-hand , by telling me , how necessary it is , that I should abstract my Mind , as well from the Images of Material Objects , as from prejudice ; when it remains on your part , first to shew me the way of that Abstraction , and then to devest me of prejudice . For , for my own part , I confesse ingenuously , I can speculate nothing , without the help of my Imagination ; so that whatever I can think upon , comes to my mind in the dresse of Magnitude , Figure , Colour , and other the like conditions of Matter . Truth is , I have often heard , among your soaring and long-winged Wits , of Abstracted and Unbodied Notions ; and have somtimes perplexed my mind , and almost crackt the membranes of my brain , in striving how to comprehend them : And yet I alwaies found my Phansy so inseparably conjoined to my Intellect , as if they were both one and the same Faculty . Nor am I yet able to distinguish betwixt my Imagination and Intellection : And when once you shall have satisfied me of a reall Difference betwixt them ; I shall soon confesse , you have gone very near the Demonstration of the Souls Immortality . Because , if the operations of the Intellect be clearly distinct from those of the Phansy , which is a Corporeal Faculty , and therefore limited to the perception and representation of only Corporeal Natures : It will almost follow , that the Intellect , which is capable of knowing Incorporeals , is a substance clearly distinct from the body , and so Immaterial ; since different effects must have different Causes . And , as for your other Postulate , viz. the exemption of my mind from contrary prejudice ; This also is what I should expect from the efficacy of your intended Arguments . For , ( as I told you before ) I believe the Immortality of the Soul ; but cannot perswade my self of the possibility of its Demonstration , by any other but Divine reasons : And it must be your work , to convince me of the error of that perswasion . Neverthelesse , I will assure you of my best Attention , and that I come not with a resolution not to be satisfied . Athanasius . Dear Sir , have patience a while , and you shall soon perceive both the Necessity and Equity of what I require : And in the mean time , do not take occasion to anticipate my Notions , but leave me to deliver them in their due places and order . Lucretius . I shall punctually observe your commands ; and therefore , if you think fit , immediately addresse your self to your Demonstration . Athanasius . First , it will be convenient , in order to the prevention of all Equivocation and Logomachy , that may arise from the various use of the word , Soul ; that we insist a little on the examination of that vulgar Opinion , which admitteth a real distinction betwixt Animus and Anima , the Mind and the Soul : In regard it seems to be the very same , according to which many Doctors of the Church have conceived the Soul to have Two Parts , a Superior and Inferior ; the one being the Mind , Intellect , or Reason ; the other comprehending the Sense & Appetite Natural and Brutish . There are ( you know ) many eminent men , as well Theologues , as Philosophers , who , as they hold Man to be composed of two parts , a Soul and a Body ; so do they conceive , that his soul is likewise composed of a twofold substance , the one Incorporeal or Immaterial , immediately created by God , and infused into the body , at the instant of its Empsychosis or first Animation , in the Mothers Womb : The other Corporeall or Material , originally contained in the Parents Seed , and derived ex traduce , from the Seminalities of Male and Female commixed in coition ; which is as it were the Medium or Disposition , by the intermediate nature whereof the Diviner part is conjoined and united to the Elementary , or Body . And this Opinion they ground chieflly upon that speech of the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : I perceive a Law in my members warring against the Law of my Mind , &c. For ( say they ) , since it is impossible , that one Simple Essence or thing should war against , or have contrariety to it self ; from this Repugnancy betwixt the Sense , and the Mind or Reason , it seems necessarily consequent , that the Sensitive and Rational Soul are things essentially different each from other . Whereunto they superadd also , that unlesse this Distinction be admitted , we can never well understand , how Man , as a living Creature , can be said to be , in one part , little lower than the Angels : and in another , to be like the Horse or Mule , that have no understanding . How , in respect of one part , he is made after the Image of God : and in respect of another , he is compared to the Beasts that perish . How , in one respect , he acknowledgeth God to be his Author and Principle : and in another , he owns his production upon his Parents . How , in one relation , he is said to be Immortall : and in another , subject to death equally with the smallest worme . Notwithstanding , it is not either the Authority , or Arguments of these Men , that seem prevalent enough to bring me to be of their persuasion . For as to their Authority ; I could thereunto oppose that of some Fathers , yea and Councils , who not onely reprehend , but condemne all such , as make a duality of Souls in man : were not the thing already well known to you . However , suffer me to put you in mind , that the pious and learned Conimbricenses ( who certainly , have most profoundly and judiciously , of all others , handled this Question ) though they proceed not so far , as to censure this conceipt to be Hereticall ( as some others before them had don ) yet they expressy declare their Dissent from it . And as for their Reasons alledged ; I thinke them likewise insufficient . For all that Psychomachy , or intestine Conflicts which these men imagine to be betwixt the inferior part of the soul which is called the sensitive , and the superior called the Rational , or betwixt the Natural Appetites and the Will ; doe arise onely from the repugnancy or contrariety which is between those motions of the spirits , which are on one side caused by the senses affected by externall objects ; and those motions of the spirits which on the other side are caused by the will , after the soul hath deliberated upon their conveniency and utility . And , in truth , each individuall man hath one and onely one soul ; in which is no variety of parts : that which is the Sensitive is also the Rationall , and all her Appetites are absolute Volitions . The cause of these mens error seems to be this , that they could not well distinguish the Functions proper to the soul , from the Functions proper to the body ; to which alone we ought in right to ascribe whatever we observe in our selves to be repugnant to our Reason . So that in Man , there is no other Contract or Contrariety of Affections , but what consisteth in the contrary motions caused by the spirits and purer part of the blood , in that part of the body , in which as in its principall and more immediate organ , the soul is enthroned and exerciseth her faculties ; whether that be the Plexus Choroides in the brain , as most Physicians conceive ; or the Heart , as the Scripture seems to intimate ; or the Glandula pinealis , in the centre of the brain , as Des Cartes affirmeth ; or any other part whatsoever : one of these motions arising from the determination of the spirits by the will one way ; and the other , from the determination of them by the corporeal Appetite , another way . And hence it comes often to pass , that these impulses being contrary each to other ; the stronger doth impede and countermand the effect of the weaker . Nor is it difficult to distinguish these two kinds of impulses or motions , made by the mediation of the spirits upon the principal sensory , or chief seat of the soul. Forasmuch as some of them represent to the soul , the Images of objects either at that time moving the senses , or the impressions formerly made and remaining in the brain ; but offer no force or violence to it , so far as to engage the will toward their prosecution : and others prove so effectual , as to dispose the will accordingly ; as may be observed in all those , which produce passions , or such motions in the body , as usually accompany passions . As for the former , though they often impede the actions of the soul , and are againe as often impeded and suppressed by them ; yet , because they are not directly opposite each to other , we can observe no conflict or wrestling betwixt them ; as we may , betwixt the latter sort of Motions , and acts of the will or Volitions that oppose them , as ( for example ) betwixt that impulse , by which the principall organ of the soul is disposed to affect her with the cupidity or desire of any one particular object ; and that , by which the will counterdisposeth her to an aversation from , or avoydance of , the same . And this Conflict chiefly demonstrate thits selfe hereby , that the will being not able to excite passions directly , and immediately , is constrained to cast about and use a kind of art , in order thereunto ; and to apply it selfe to the consideration of several things successively , or one after another ; whereupon it comes to passe , that if any one of those things occurring , chance to be prevalent enough to change the course or current of the spirits , at that instant ; yet another that followes next after it , be not powerfull enough to second the former in that change , the spirits then immediately againe resume their first course or motion ( the precedent disposition in the nerves , heart , and blood , being not yet altered ) and thereupon the soul perceives her selfe to be impelled to pursue and avoid the same object , almost in one and the same moment . And this alone was that , which gave occasion to men , to imagine Two Distinct and mutually repugnant Powers or Faculties in the soul. Nevertheless , we may conceive another sort of Conflict consisting in this ; that many times the same cause , which exciteth a passion in the soul , doth , even in the same moment , excite also in the body , certaine motions , to which the soul doth not at all conduce , and which she suppresseth or at least indeavours to suppress , so soon as she observes them to be begun . For instance , whatsoever causeth Feare , doth at the same instant cause also the spirits to flow into those muscles , which serve to move the thighs and legges to flight or avoidance of the terrible object ; but if the Will suddainly rise up , and determine to exercise the vertue of Fortitude , and oppose the danger threatned , the soul then giveth check to that motion of the spirits , and converts them to the heart and armes the better to make resistance . And here I ask leave to make a short Digression , while ( with the excellent Des Cartes ) I observe to you ; that it is from the Event of these inward Conflicts , by which a man may come to understand the strength or weakness of his own soul. For such persons , who have their wills sufficiently strong to subdue passions , and countermand those suddain motions in the body which accompany the passions ; are without doubt , endowed with Noble and Generous Souls : And those who have their wills subject to the impetuosity of passions , and cannot check the motions of the spirits resulting from them , must be men of abject , effeminate and pusillanimous ones . Not that every man can make this Experiment of himselfe , as to Weaknesse or Fortitude ; because many and indeed most men come to these Duells , armed , not with the true and proper weapons of the mind , but with false ones borrowed from some contrary Affection : so that the conflict may seem to be rather betwixt two opposite Passions , than betwixt the Will and either of them ; and the Will may be said to follow the fortune of the conquering passion , rather than to be it selfe the conquerour . By the true and proper weapons of the Mind , I meane certaine right and firme judgments concerning the knowledge of Good and evill ; according to which it hath decreed to regulate it self in all the actions and occurrences of life . And , certainly , of all Souls , those are the most weak and feminine , which have not their wills thus determined to follow certaine settled Judgements , but suffer them to be drawn aside by present Affections ; which being many times contrary one to another , and equally prevalent , counter-incline the Will alternately , and so keep it on the rack of suspence . Thus , when Feare representeth Death , as the worst of evils , and which cannot be otherwise avoided , but by flight ; if on the other side , Ambition step in , and represent the infamy of flight , as an Evill worse then Death : these two contrary Affections variously agitate and distract the Will , and by putting it to a long conflict and irresolution , render the soul most servile and miserable . Now from this consideration it is manifest , that there is no such necessity , as hath been imagined , of allowing a distinction of the soul into Animum and Animam , or making the Reasonable soul and the Sensitive two distinct beings , in order to the explanation of that Psychomachy , or Contest betwixt Reason and Sense , or the Superior and Inferior Faculties , of which the Apostle complained , and indeed which every man feels within himselfe : all that repugnancy consisting in a Contrariety , not of the soul to it selfe ( which in a Simple Essence is impossible ) but onely of the Motions of the spirits ; caused by the Senses , on one side , and those caused by the Will , on the other , as hath been declared . And , as for the other Reasons that remaine ; what I have now said , may be easily extended to the solution of them also : for , that Man is composed of a Reasonable Soul , and a Body ; is sufficient to our understanding him to be , in one respect , little lower than the Angells , made after the Image of God , and Immortall ; and in another , like the Horse and Mule , that have no understanding , and subject to death equally with the beasts that perish . Isodicastes . By your favour , good Athanasius . You were saying even now , that there were some Fathers and Councils , who condemned all such as maintained a Duality of Souls in Man : But , if I am not mistaken , that condemnation doth cheifly concern the Maniches , who held two distinct Souls in every man ; the one derived from an evill Principle , and so contaminated with the tincture of Vices ; the other immaculate , pure , and having its origine immediately from God , yea being a certain Particle of the Divine Essence it self ; And , perhaps , it may be extended also to the Platonist and Averrhoist , who affirm the Ratitional Soul not to be the Forma informans , and so make two forms in every individual person ; both which opinions , are erroneous and hereticall . But , that it doth include also those , who distinguish the Soul into a Superior and Inferior part ; the one comprehending the Mind Intellect or Reason only ; the other the Sensitive Faculties and Appetites : I am yet to learn. Which I advertise you of , not that I am unsatisfied with the reason you have given of those Conflicts we daily have within us ; For , in truth , it seems conveniently to explain the mystery of that Repugnancy betwixt our Rational and Corporeal Appetites : but , to intimate to you , that I see no reason , why the Human Soul may not be admitted : to consist of two parts , the one Immaterial and Intellectual , called the Mind , or Understanding , and ( by way of excellency ) the Human Soul ; the other Material , and only Sensitive , by the mediation whereof that Divine part is united to the body during life . And , without admitting this Distinction , I do not understand the meaning of that Sentence of Plato , Mentem recipi in Anima ; Animam , in corpore : nor of that of Trismegistus ( or whoever was the Author of Poemander ) Mentem in Animam , Animam in Spiritu , Spiritum in corpore vehi : Both which not obscurely intimate a certain Third Nature in Man , intermediate between that Divine essence , his reasonable Soul , & that Material or Elementary one , his body ; which can be no other , but what we call the Sensitive part of the Soul. Athanasius . Whether that condemnatory Sentence mentioned , doth extend to such , as hold the Reason to be one part of the Soul , and the Sensitive power to be another , in this moderate sense you are pleased to state it ; I will not much contend , it being the proper businesse of Divines to determine that doubt : But , thus much I am certain of , that it expresly toucheth all , who assert a Duality of Souls Coexistent in man ; and that is enough , I presume , to justifie my quotation of it , against them . As for those remarkable texts of Plato , and the great Hermes , which you alleage ; I answer , that it is very probable , that those Philosophers , who held the Soul to be Composed of two different Natures , as these seem to have done ; had for their principal argument that intestine Repugnancy , we have explained , and that nothing can be contrary to it selfe . Now , their ground or Supposition that this Repugnancy is in the Soul it self , or betwixt the Reasonable part and the Sensitive , and not betwixt the Soul and Body only ( as I have clearly proved it to be ) being manifestly erroneous : Assuredly , their Inference cannot be longer considerable . Neverthelesse , if what I have already urged , be not sufficiently clear and valid ; rather than shew my self so vain an Opiniator , as to put my judgement into the ballance against so solid a one as yours , I am content , you should continue the possession of your present perswasion , till you shall please to afford me some other opportunity of demonstrating the Unity and Simplicity of the Soul : My present undertaking being only to evince the Immortality of it ; and this more out of compliance to Lucretius importunity , than any confidence of singular ability in my self , to mannage so noble and weighty an Argument . If therefore I have not already discouraged your patience ; permit me now to apply my self wholly to that Province . The Considerations which I have designed to alleage , at this time , in favour of the Souls Immortality , are either Physical , or Moral ; And the Physical , or such as arise from the Nature of the Soul it self , seem all to refer themselves to this one Capital Argument . The Reasonable Soul of Man is Immaterial ; and therefore Immortal . Here , notwithstanding the main Difficulty be concerning the Antecedent , yet convenience of Method requires me first to manifest the Force or Necessity of the Consequence . The Reason therefore , why what is Immaterial , must also be Immortal , is deduceable from hence ; that what wants Matter , wants likewise parts , into which it might be distracted and dissolved : and what is uncapable of being dissolved , must of perfect necessity alwayes continue to be what it is . For , whatever is of a nature free from the conditions of Matter or Body ; doth neither carry the principles of dissolution in it selfe , nor fear them from External Agents : and by pure consequence , cannot but perpetually last , or ( which is the very same ) be Immortall . And this Reason seems to me , both most evident and ineluctable . Lucretius . I perceive no such unavoidable Necessity . For , though an Immateriall thing cannot perish by the Exsolution of parts , which is the only way , by which all Corporeall natures are destroyed : yet it is not impossible , but the same may be destroyed some other way proper to Incorporealls , and unknown to us . Forasmuch as what ever is Principiate , or once produced , must have some cause of its production ; and then why may it not be againe destroyed by the selfe same Cause , or by an action of that Cause , contrary to that action by which it was at first produced ? Athanasius . There are but two wayes , comprehensible by the Understanding , how any thing , that hath existence in nature , can perish : the one is ( as I have already expressed ) by the Exsolution and Dissipation of its parts , of which it was composed ; the other by absolute Adnihilation of its Entity , as the Schoolmen phrase it . Now , though I confesse , that as the former way of destruction is peculiar to Corporeall natures ; so I know nothing to the contrary , but the Latter may be competent to Incorporeals , which are produced ex nihilo ; for , every dependent , or what hath not its Being from its selfe , but deriveth it from another , is liable at the pleasure of that , on which it doth depend , to be deposed from that essence or state of Being , in which it was , by the same , created : yet , that there is any such thing as Adnihilation though consistent with the Omnipotence of God , is hardly conceiveable , without derogation from his wisedome , which pronounced all to be good that he had made , and the formal reason of the Creatures goodnesse doth consist only in this , that it seem'd good to the Divine will so to make them ; and to argue à posse ad esse , that God doth or will adnihilate any thing , because it is in his power to adnihilate , is much below so good a Logician , as Lucretius is . Nor are we to suppose any Innovation in the generall state of things ; but that the course of the Universe or Nature , doth constantly and invariably proceed in the same manner or tenour of method , which was at first instituted by the wisedome of the Creator . There is , you know , a twofold Immortality , the one Absolute , the other only Derivative . That the First is competent onely to God , cannot be denyed ; since it is impossible that that essence , which is Non-principiate , or never had beginning , nor any Cause of its production , should be determined , or ever cease to be , or meet with any cause of its destruction . And that the latter may be competent to the whole Genus of Immaterial Essences , notwithstanding the power of God , which can reduce them to Nothing , as well as it hath educed them from nothing ; is likewise undeniable : for , supposing ( as we ought ) that God doth nothing contrary to the establish't Lawes and decreed order of Nature , and that this Generall state of things doth continue still the same , which his Wisedom at first instituted ; it doth evidently follow , that what He hath once made Incorporeal , shall persever to be the same to all eternity . I remember a passage in Scaliger ( Exercit. 307. sect . 20. ) that most fitly expresseth the summe of this consideration , and therefore shall recite it to you . Solus Deus est verè immortalis & incorruptibilis , quia solus exse suum esse habet , atque à nullo dependet ; Dei verò respectu omnia creata mortalia & corruptibilia sunt , quae â Creatoris nutu deponi possunt ab essentia illa , in qua constituta sunt . Non corumpuntur tamen quaedam , ut Angeli & Anima Rationalis , quia Creator non vult ea corrumpi , & nihil contrarii ipsis , à quo corrumpantur , condidit , nec eas ita materiae immersit , ut extra eam nec subsistere , nec operari possint . And this I conceive sufficient to manifest the necessity of Immortality from Incorporiety . Lucretius . But I am not satisfied of any necessity , why you should have recourse to Immateriality , for the proof of Immortality ; seeing that even among the Father ▪ there are some who maintain Immortality to be consistent with Corporality : and amongst the best Philosophers , some assert the Coelestial Bodies to be Incorruptible , and deduce that their incorruptibility from the nature of their Forme , which neverthelesse they account not incorporeal . Athanasius . Those Fathers held some Corporeal natures to be Immortal , not ex ratione essentiae , but ex Divina Gratia , only from the decree of the Divine beneplacet ; otherwise than I affirme of Incorporeals , and particularly the Soul of man. And as for that opinion of some Philosophers , it is enough that it doth not oppose our Consequence i. e. that granting some bodies to be Incorruptible , it followes not , that therefore Incorporeals are the lesse , but rather the more inccorruptible . Whatever becomes of that Opinion , I say , that because there is no Body , which is not in processe of time , exsoluble into such parts , of which it doth consist : in as much as whether their principles be Atomes , which by their naturall agility and contrary impulsions alwayes cause intestine commotions , and a constant civill warre in the very entrals . of Concretions , or whether they be Elementary Qualities , active and reciprocally repugnant , which cannot be idle , but unnecessantly act one upon another ; they carry the possibility of Dissolution in their own Composition : I say , considering this , it is clearly necessary , that all bodies , according to the Fundamental Laws of Nature , be subject to Dissolution , their parts being at length exturbed from their primary site , or Position and Union , and a total resolution succeding thereupon . Besides , you well know , that that Tenent of Aristotle , of the Incorruptibility of Coelestial Bodies , hath been exploded long since : And that what his Interpreters have so magnificently talked , of the Nature of the Caelestial Form , is a meer dream , a chimera of immoderate subtility , and worthy only to be laught at ; especially after those many observations of changes in them , made by the Modern Astronomers , evincing the contrary . Lucretius . But , do not you incur an Absurdity , in supposing that there is any substance Immaterial , or produced-Nature Incorporeal ; when as the Fathers many of them have judged , that what is not a Body , is Nothing ; and that my Tutor , Epicurus hath expressly taught , that in Nature , nothing is Incorporeal beside Space or Inanity ? Athanasius . I know no Father , but only Tertullian ( whom St. Augustine doth smartly reprehend for asserting it ) of that unsound opinion ; and to him we may oppose the Authority of all , at least of most the others , who solidly justified the contrary . And to Epicurus , I oppose Plato , Aristotle , and sundry others , who would not admit any such thing as Emptinesse in the Universe ; but expressly affirmed , that there were [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Substances separate , incorporeal , and destitute of parts . What if there were a few , who could not elevate their minds so high , as to conceive any thing Incorporeal , besides Inanity ; doth it therefore follow , that those many , and great men , who did conceive the contrary were fools , and that I , who likewise affirm the existence of Incorporeal Natures , doe run my self upon an Absurdity ? I hope , Lucretius , you will be more favourable to your self , than to own the impertinence of any such Sequel . Lucretius . To deal freely with you , I find the Notion of Immaterial Substance , to be somwhat too sublime for the comprehension of so humble and short-sighted a reason as mine is . But , perhaps , you may assist it with the Telescope of yours , upon occasion of somwhat or other in the processe of your discourse : And , therefore , go on directly to the conviction of your Antecedent , viz. that the Rational Soul is Immortal ; for , upon that hang's all the weight of the businesse . Athanasius . The Antecedent , viz. that the Reasonable Soul is Immaterial , is evident from the Nature and Manner of its Operations . For , since it is a certain rule , that every Agent is known by its Effects , and that all Formes reveal themselves by their peculiar and distinct energies , and waies of Operation ; and as certain , that the Actions of man , as a Cogitating and Intellectuall Essence , are of so noble and divine a strain , as that it is impossible they should be performed by a meer Material Agent , or Corporeal substance , however disposed , qualified , or modified : What truth can be more perspicuous , more strong , than this , that the Soul of man , by which alone he is impowered to think and understand , is an Immaterial Substance ? Now , all the Actions of the Human Soul , are referrible to two General Heads or Fountains ; whereof the one is Perception , or the single Operation of the Intellect ; the other , Volition , or the single Operation of the Will : For , to be sensible , to Imagine , and purely to understand , are only diverse manners of Perceiving ; and to desire , to hate , to affirm , to deny , to embrace , to refuse , are only divers manners of Willing . To examine these Actions , therefore , more particularly ; let us in the first place , turn our eye , for a glance or two , upon the Will , which though but a branch of the Soul , and as it were a secundary Faculty , in respect of the Intellect , doth clearly shew the Immateriality of the Soul , whose Faculty it is . For , insomuch as the Will doth by Natural and Congenial tendency , prosecute Bonum Honestum , which is for the most part repugnant to Bonum Delectabile , or such Good , as is only Sensual and Corporeal : It is a good Consequence , that the Will is an Incorporeal Faculty ; it being impossible for a Corporeal Faculty to apprehend an Incorporeal Object , such as Good abstracted from all relations of the Sense . Again , forasmuch as the Will is absolutely Free , to elect , or refuse what Objects she pleaseth ; and such a Freedom cannot consist with an Appetite immersed in Matter and obliged thereunto inseparably ( because all Dispositions of Matter are determinate and necessary , and the effects resulting from those certain dispositions , are likewise determinate and necessary : ) therefore is the Will Superior to all Conditions and Obligations of Matter . And , that the Will hath this arbitrary Liberty of Election or Refusal , is demonstrable from hence ; that it is in the power of every man living to suspend or withold his assent to any proposition whatever , until he is able to make a certain judgement of the Verity or Falsity , convenience or inconvenience thereof : Which reason is so manifest , out of our own experience , that Des Cartes ( and He , you will confesse , was a man of admirable circumspection and strictnesse in examining Fundamental and Proleptical Notions ) doth securely account it among the First and most common Notions , that are Congenial and Innate in the Mind of every man. But , because the Will is only the Branch , and the Understanding the Root , upon which it growes , and by which it is to be regulated ; and that what I shall say of the Intellect , may be easily accommodated to the Will , with equal competency : I shall no longer insist upon the consideration of the Will , but fix my discourses wholly upon the Intellect , as the Principal and Primary Faculty , for proof of the Souls Immateriality ; drawing my Arguments first from the Actions of the Understanding , and then from its proper Objects . The Operations of the Intellect , which give evidence of the Souls Immateriality , may be reduced to Three distinct Orders or Classes : The First consisting of such , by which it may be evinced , that Intellection and Imagination are Acts perfectly distinct each from other : The Second of such , as are called Reflex Acts , by which the Intellect doth understand it self , and its own proper functions , and perceiveth that it doth understand : The Third of those , by which we do not only form Universals , or Universal Notions of things ; but also understand the very reason of Universality it self . And of each of these , I intend to speak plainly and succinctly , according to this method . I begin with Acts of the First Classis ; not that they are of any singular dignity or excellency above the rest , but that I may seasonably remove that obstacle of common prejudice , which men generally have ( and you , Lucretius , among the rest , as your self professed even now ) that the Intellect is not a Faculty distinct from the Phansie or Imagination ; as if , what we call Imagination in Beasts , were really the very same with that , which we call Understanding in Men , and only different from it , secundum magis & minus , according to the degrees of more and lesse , strength and acuteness . In Man we cannot but observe a certain sort of Intellection , by which the soul exercising her Faculty of Ratiocination , doth advance her self to the assured and distinct knowledge or understanding of some things , which is impossible for the Imagination ever to have any apprehension of , in regard there can be no Images or representations of them in the Phansy , though we should with never so much intention or earnestnesse imploy our mind to frame such resemblances . For example , when considering the Magnitude of the Sun , we follow the conduct of our Reason , and deduce inferences from sound premises ( which is Discourse ) we soon come to know most certainly , that the magnitude of the Sun is at least an hundred and sixty times greater than that of the Earth : Yet , do what we can , we can never bring our Imagination to apprehend any such vastnesse , but shall find it to consist only in such a small representation of the Solar Globe , as the Sense hath delivered into the brain . Nay , if we set our selves to meditate well and seriously upon the matter , we shall soon be satisfied , that we cannot imagine the Globe of the Earth ( which is yet vastly short of that of the Sun ) to be neer so great , as Demonstrations Geometrical convince it to be ; forasmuch as the Imagination ( which doth no more but copy out the pictures drawn on the tables of the Senses , and that as well in dimensions , as figure , colour , &c. ) conceiveth the Vault or Arch of the Heavens to insist upon the limits of the visible Horizon , on every side , and that the Clouds , Sun , Moon , Starrs , and whatever else we behold within that Arch or Semicircle , are not more distant from us , than the Horizon is . So that you see plainly , how little the Imagination doth apprehend the Heavens , and the whole World to be ; and how vastly short we come of imagining the Sun ( a small part only of the Heavens , and of the Universe ) to be so great , as really it is ; while we cannot imagine the whole World to be as great , as the Earth really is : But , if we appeal to our Understanding ; that doth instantly assure us , by irresistible demonstrations , that the World , Heavens , Sun , and Earth are of certain magnitudes incomparably greater , than those to which the Phansy can possibly extend its power of comprehension . Which I think , Lucretius , doth not obscurely import , that there is more than an imaginary difference between the Understanding and the Phansy . Lucretius . I do not think so , Athanasius . For , though perhaps I cannot so extend my Imagination , as to bring it to fathom or grasp so great a magnitude , as that of the Sun , all at once : Yet I can imagine a greater and greater magnitude by degrees , till at last I come to equal the whole real magnitude thereof . Nor is it necessary , that I should have in my Phansy an Image of greatness equal thereunto , while that small one exhibited to me by my sight , is sufficient to make me conceive , that the real magnitude is greater than the apparent : which I can do , only by comparing the several apparent magnitudes of one and the same Object , at several distances from the eye . Athanasius . Hear you , Sir. That Addition you make of one degree of magnitude to another successively , till you attain to an apprehension of the real magnitude of the Sun ; is not an act of your Imagination , but purely of your Reason , which finding the Image of the Suns greatnesse in your Phansy to be incomparably too small , to answer to that immense distance that you understand to be betwixt the Sun and your eye , doth , by its own proper Faculty , supply that disproportion , not by enlargement of the Image , but by inferring , from Geometrical Maxims , that a visible Object at that supposed distance , though it seem to be no bigger than a Coach-wheel , must yet in reality be by vast excesses greater . For , if you had no other Conception of the Suns Magnitude , but what is deduced from the sight ; how could it ever enter into your mind , that the Sun is really so much larger than it appears to be ? Manifest , therefore , it is , that that enlargement of your conception of the Suns Magnitude , beyond that of its apparence , is an act of your Intellect , wholly above the power of your Imagination . So likewise is your Comparing the several apparent magnitudes of one and the same Object , at several degrees of distance . Where give me leave to observe to you , that the Imagination or common sense can have no Idea of Distance , beyond one or two hundred feet : as is evident from hence , that the Sun and Moon , which are amongst Objects of the greatest remotenesse from the eye , and whose Diameters are to their Circumference , as one to an hundred , or thereabouts , seem to us to be at most two feet over ; though Reason doth assure us , that they are very great and very far distant . And nothing is more certain , than that we estimate the magnitude of a thing , from the cognition , or opinion at least , which we have in our mind of the Distance of it comparatively to the magnitude of the image of it drawn in the bottom of the Eye , and not absolutely by the magnitude of that image ; as I have amply and demonstratively declared in my discourse of the Manner of Vision , and as Des Cartes also hath demonstrated , in the sixt Chapter of his Dioptricks : Both which I am sure you have perused . However , because it conduceth somwhat to our present argument , permit me to give you this evident reason thereof ; that though the Image of an Object may be an hundred times greater , when the Object is very neer , than when the same is removed to a distance ten times greater : yet the Object it self doth not therefore appear to us an hundred times greater , but almost equal . So that the Comparation of Magnitude and Distance , is an act of the Understanding , not of the Imagination , as you presume . Lucretius . If all our Cognition doth proceed originally from our Senses , as all men concede , and Aristotle affirms in that Maxim , Nihil est in intellectu , quod non prius fuit in sensu ; and that Intellection is made by Analogy , by Composition , Division , Ampliation , Extenuation , and the like waies of managing the Species or Images of things immitted into the Common Sense , by the External Senses : Then certainly can we have no knowledge of any thing , whereof we have no Image ; and consequently without Imagination there is no Intellection , so that in fine to Imagine and to Understand a thing will be all one . Athanasius . Your Inference is not justifiable . For , the Common Notions , that are as it were engraven on our Minds , and that are not derived originally from the Observations of things by our selves , or the Tradition of them by others , do undeniably attest the contrary . Nor can any thing be more absurd , than to say , that all those Proleptical and Common Notions , which we have in our Mind , do arise only from impressions made upon the Organs of our Senses , by the incurse of External Objects ; and that they cannot consist without them : Insomuch as all sensible Impressions are singular , but those Notions Universal , having no affinity with , no relation unto , Corporeal motions or impressions . And , if you think the contrary , pray oblige me so far , as to teach me , what kind of Corporeal impression that may be , which formes this one Common Notion in our Mind , Quae sunt eadem uni tertio , sunt eadem interse . Not that I am affraid , to question the truth of even your Supposition , notwithstanding the generall allowance of that Maxim of the Philosopher . For , whoever dothwel observe , how far our Senses extend themselves , and what that is , which can arise from them , in order to our Faculty of Cogitating ; will easily be brought to confesse , that they exhibite to us no such Idea's of things , as we form of them in our thoughts , and that in those Idea's we form , there is nothing , which is not Innate and Congenial to our Mind or Faculty of Cogitating , except only those Circumstances , which relate to experience , or whereby we judge , that those Idea's , wehave now present to our Cogitation , may be conveniently referred to those external Objects , which we speculate . Not that those Objects have immitted those very Idea's into our Mind , by the Organs of the Senses ; but because they have immited somwhat , which hath given occasion to the Mind to form such Idea's , by its own Innate and proper Faculty , at this time rather than at any other . For , nothing comes to the Mind , from External Objects , by the mediation of the Senses , besides certain Corporeal Impressions ; and yet neither those Impressions , nor the Figures resulting from them , are such as we conceive in the Mind ; as Des Cartes hath amply proved in his Dioptricks : Whence it follows , that the Idea's of Motions and Figures are innate to the Mind ; that is , that the Mind hath an essential power to form them : for , when I say that such an Idea is in the Mind , I intend that it is not alwaies actually there , but Potentially , and the word Faculty will justifie that manner of speaking . I add moreover , that no Corporeal Image or Species , is ever received into the Mind ; and that pure Intellection , as well of a Corporeal , as an Incorporeal thing , is made without any Material Species or Image at all ; but , as for Imagination , to that , indeed , is required the presence of some Corporeal Image , to which the Mind may apply it self ; because there can be no Imagination but of Corporeal things ; and yet neverthelesse that Corporeal Image doth not enter into the Mind . For instance , the Intellect or Mind hath no material Species of that Magnitude , which it understands the Sun to be of : but comprehends the same to be in the Sun , by its own proper Virtue or Faculty , i. e. by Ratiocination . Whence we may securely conclude , that the Intellect , understanding a thing without a Material Image , must it self be immaterial : as on the contrary , the Imagination confesseth it self to be Material , because it is obliged to the use of Material Images . Truth is , the Intellect also makes use of Images conceived by the Phansy ( and therefore they are called Phantasms ) yet only as certain Means , or Degrees , that progressing through them , it may at length attain the knowledge of some things , which it afterward perceives as sequestred , and in a manner sublimed from those Phantasms : But this is that , which doth sufficiently argue its being Immaterial , because it carrieth it self beyond all Images material , and comes to the Science of some things , of which it hath no Phantasms . And thus you may perceive , that we do not owe all our Cognition to our Senses : And consequently , that to Understand and to Imagine is not ( as you would infer ) all one thing . Lucretius . I know not , what singular Faculty you may have , of abstracting your Understanding from all commerce with the Senses , in its negotiation for knowledge ; but sure I am , that the most learned and most subtile among the Peripateticks have unanimously held , that all our Cognition is made by the working of our Phansy ; and that the Soul doth not understand , but by the Speculation of Phantasms . Nay , Pomponatius and Sir K. Digby ( both which flew up to an admirable sublimity in their Contemplations , concerning the nature and operations of the Soul ) openly professe the Verity of that Axiome , from their own experience . So that unlesse you can give me some more pregnant testimony , of the Intellects knowing , without the immediate help of Images , pre-admitted by the Senses , than yet you have done : you must pardon me , if I believe , that in this point you affect to be paradoxical . Athanasius . The Sum of what I have said , of this Argument , is this ; that though the Intellect doth come to understand Corporeal Natures , by the mediation of Phantasms : Yet the Notions , which it frameth it to self of them , are Different from those Phantasms ; and that it hath the Knowledge of some things , whereof the Phansy can have no Images . And for Confirmation hereof , since you seem to desire it , I shall offer you this one Argument more . All the particular Knowledges , that man hath , or can have , concerning finite and compleat Entities ( except only the Notion of Being ) are only certain Comparisons or Respects between particular things : But of Respect , there can be no Image or representation at all , in the Phansy : and therefore our Knowledge is without Images . The truth of the Major proposition is evident from hence ; that of all the particular Notions we have ( except that of Being ) there is no one , which doth belong to some one of the Ten Praedicaments ; all which are so manifestly Respective , that no man doubteth them to be so . In particular , Substance hath a respect to Being ; Quantity doth consist in a respect unto Parts ; Quality hath a respect unto that Subject , which is denominated from it ; Action and Passion result from the Union of Quality and Substance ; Relation denoteth the respect betwixt the Relatum and Correlatum ; Ubi & Quando , or Where & When , arise from substance considered with the circumstances of Place and Time ; Situation is from the respect of Parts , to the Whole ; Habit is a respect to the Substance wherein it is , as being the propriety , by which it is well or ill , conveniently or inconveniently affected , in regard of its own Nature . Forasmuch , therefore , as all the Ten Predica - ; ments do consist only in diversity of Respects , and that each one of all the particular Notions which man is capable of , in this life , doth naturally fall under the comprehension of some one of those Predicaments : What Consequence can be more genuine , more manifest , than this , that all our Cognition is drawn from Comparisons or Respects . For the Minor ; if you question the verity thereof , pray , exercise your mind in seriously reviewing all things that have been derived from the Senses , and see if you can find among them any such thing as what we call a Respect . It hath neither Figure , nor Colour , nor Sound , nor Odour , nor Tast : and so cannot possibly be represented to the Sense , nor Imagination . And , if you cannot either meet with any Image of Respect , or frame one in your Imagination ; nor deny that all the Negotiation of the Intellect is in and by Respects : I hope , you will have little cause left for your suspicion , that I affect to be Paradoxical , in that I affirm , that the Notions of things in the understanding , are extreamly different from whatsoever is immitted into the Mind by the mediation of the Senses ; and so , that the Intellect hath a knowledge of some things , whereof the Imagination can have no Phantasms . Lucretius . But , all this while , you give me no Criterion , or certain Rule , by which I may be able to discern betwixt meer Imagination , and pure Intellection , within my self ; so as to know when I apprehend a thing by my Common Sense or Imaginative Faculty alone , and when by my Intellect alone , and without the immediate concurrence of my Imagination . Pray , therefore , assist your alleaged argument , by prescribing me some such infallible Note of Distinction : And then perhaps , I shall submit to your opinion . Athanasius . In simple Imagination , the Mind doth alwaies apply it self to the Image of the thing speculated ; and in pure Intellection , it quitteth the Image , and converteth it self upon it Self : The former act being still accompanied with some labour , and contention of the Mind ; the latter free , easie , and instantaneous . As in this Example . When I think upon a Triangle , I do not only instantly conceive it to be a Figure comprehended in three lines , but I also behold those three lines , with the eye of my Mind , as if they were really present ; and this is that I call Imagination . But , when I think of a Chiliogon , or Figure with a thousand Angles ; albeit I as well understand , that the same is a Figure consisting a thousand sides , as I do a Triangle to be one of only three sides : Yet I cannot as well imagine all those thousand sides , or behold them distinctly and at once , with the eye of my Mind , as if they were really present ; for , though then , because of my custom of alwaies imagining somthing , I have some certain Figure confusedly represented to me ; yet that that is not the representation of a Chiliogon , is manifest from hence , that it is no whit different from that , which I should represent to my self , in case I thought upon a Myriogon , or any other Figure with more sides : nor doth it help me at all to the knowing of those proprieties , by which a Chiliogon differs from other Polygon Figures . And , if the question be of only a Pentagon , I can understand the nature of that Figure ( as of a Chiliogon ) without the help of my Imagination ; and I can also imagine the same , by applying the acies of my Mind , to the five sides thereof , and to the Area contained in them : But , here , I plainly perceive , that to imagine thus , there is required a certain peculiar strife , or Contention of my Mind , such as I use not in the meer understanding of that Figure , or any other Polygon ; which new Contention and Labour of my Mind doth clearly shew the Difference betwixt Imagination and pure Intellection : And this is the best Note or Character of Distinction , I can in the present think upon to give you . But , it requireth strict and profound Meditation to observe it ; and therefore let me desire you to consider what I have said of this Difference betwixt Imagining and Understanding , to morrow morning , in your bed , when your Spirits are clear and active , your Faculties vigorous , and your Mind quiet and serene . Isodicastes . You say very wel , Sir ▪ For , notwithstanding you have argued with singular subtility , in defence of this Distinction ; yet , untill a man shall find his own Experience give light and Confirmation to your Reasons , the thing will remain involved in much obscurity . And , therefore , since frequent and calm Meditation is so necessary , to the habituating our Mind to speculate abstractedly , without material Phantasms , and to know when it doth so : Lucretius and I , will take some time , to meditate as seriously and profoundly , as we can , upon this Nicety , before we decalre our final determination therupon ; and in the mean time leave it tanquam Problema utrinque disputatum , as a Problem well disputed on both sides , but not fully decided by either . And so , if you please , you are at liberty to proceed to some new Argument of the Souls Immateriality . Athanasius . The Second Branch of the Method I proposed , ariseth ( as you may remember ) from that kind of Operation in the Soul , whereby the Intellect , Reflecting upon it self , doth become its own Object , and so understand it self , and its own Functions , and know it self to be an Intellect , or thinking and discerning Nature . If therefore we well consider these Reflex Acts of the Understanding ; we can no longer doubt its being Immaterial . That the Intellect doth thus reflect upon its self , and discern its own knowledge , needs no other testimony but that of a mans own Experience ; it being impossible for any person living not to know , that he knows what he knows , as is implied in that common Proverb , I very well know what I know . And , that this Operation is far above the power of whatsoever is Material , deriveth its evidence from hence ; that every Material thing or Agent is so strictly obliged to some certain place , either permanently or successively , as that it cannot move toward it self , but if moved at all , is moved toward some thing divers from it self . Which truly is the Reason of that Canon Law in Nature , that Nothing can act upon it self . For , however one and the same thing may somtimes seem to act upon it self ; yet really it is only one part of that thing act's upon another part of the same thing : As when one of a mans hands striketh against the other , or the end of one finger against the palm of the hand , but the end of the same finger cannot strike upon it self . And hence comes it , that the Sight cannot see it self , nor the Hearing hear it self , nor the Imagination perceive that it doth imagine , nor any Corporeal Faculty whatever perceive its own Functions . We know , indeed , when and what we see , or hear , or imagine , &c. but that Knowledge is the sole and proper effect of that Power or Faculty within us , which being Superior to all Sense and Imagination , and so comprehending all their activity in its own , doth perceive them , their Objects and Operations , judge of them , and reflect upon both those judgements , and it self that frames them . And the Reason , why the Imagination cannot perceive it self , or its own actions , is because the Act of the Phansy tendeth only to the Image of the thing imagined , not to the perception of that Image ; for , of a Perception there can be no Image . It being then most certain , that the Intellect doth familiarly reflect upon it self , and understand its own Intelligence ; and as certain , that such a power doth transcend the capacity of any thing inseparably immersed in Matter , and confined to the conditions of Matter : I cannot see how it is possible for you to avoid or decline the necessity of the Consequence , viz , That the Intellect is a Faculty Immaterial . And here I dare you , Lucretius , or the subtilest Epicurean in the World , to try the strength of your Philosophy , upon this Argument ; for to me , I professe , it seems not much inferior to a Demonstration . Lucretius . Why Sir , do you conceive , that what you affirm of the impossibility of internal Reflection , in any but an Immaterial Agent , is of Universal truth ? Athanasius . Seriously I do , and upon the Authority of that Reason , I now alleaged , I think it justifiable to persevere in that perswasion , untill your self , or some other person shall offer me an Instance , wherein that General position doth admit of an Exception . Lucretius . What think you , then , of sundry admirable actions of some Brute Animals , which seem to implie Dubitation , Resolution , Invention , and the like effects of a discoursive and self-knowing Principle within them ? For example , when you observe a Dogg in hunting to cast about , trie the ground , stand still , run somtimes forward , somtimes turn aside , and then on a suddain change his course and return back ; will you not allow this to arise from a kind of Examination of the actions of his Sense ? And doth not that Examination import a Reflection of the discerning Faculty both upon it self , and its action of discerning ? Athanasius . Alas , Lucretius , this is so light an Objection , that I cannot but wonder , that it should retard your assent to a position of so much weight , as that , that no Material thing can act upon it self ; especially since you have read the excellent discourses of Monsieur Des Cartes , and Sir K. Digby ; wherein they have so clearly solved all the most seemingly rational actions of Beasts , by sensible motions and corporeal principles . However , that you may no longer be deluded , in conceiving , that the suddain stopping , turning aside , returning , &c. of a Dogg , doth argue this eminent Reflection of a Faculty upon it self , which I attribute to a Man , as the propriety of his Intellect ; be pleased to know , that the most it doth import , is only Reminiscence in the Dogg , by reason of some new Species in his Phansy , accidentally intercurrent , and diverting him from the pursuit of that other , which immediately before possessing , and as it were beating upon his Phansy , had engaged him to a different course : For , as often as the Species that move and affect his Sense , and so his Imagination , are changed , so often doth he change his course and vary his pursuit . And certainly nothing comes nearer to a manifest absurdity , than to suppose , that a Dogg can , as it were , say within himself , I imagine that I do imagine ; or I perceive that I am a perceiving essence , and the like ; which is an action of such singular eminence above all what we observe to proceed from Doggs , or any the most docible and cunning Beasts in nature , that it ought not to be imputed to any thing below an Immaterial and self-Cognoscent Being , such as the Reasonable Soul of Man is . And it was upon this essential prerogative of the Human Soul , that Des Cartes seemeth to have reflected , when under the terme Cogitation , he understood all things that are done in us , cum Conscientia , with knowledge that we do them ; so as that not only to understand , to wil , to imagine ; but also to have the sense of a thing , is the same as to Cogitate , or Think . For ( saith he ) if I argue thus with my self , I see , or I walk ; therefore I am ; and understand this only of that Vision , or walking , which is performed by the help of my body , then the Conclusion is not absolutely certain , because it often happens that in my sleep , I dream that I see , and walk , when in truth I do neither : But , if I understand it of my Perception , or Conscience of my seeing or walking , with reference only to my Mind , which alone doth perceive or think , that it doth see or walk ; then the Conclusion is most certain , because it is of the nature of my Mind to be Conscious of its own actions . Which Description of Thinking , I the rather commemorate , because I have observed many to quarrel at it , as incompetent and somwhat extravagant ; not comprehending the Authors principal Ground , the constant Reflection of the Mind upon its own Operations . Lucretius . So that I perceive , you wholly exclude all Animals ( except Man ) from being conscious of their own actions : But with how much reason ; I shall beseech Isodicastes here to judge , who cannot but frequently have remarked the contrary , nothing being more common , then to see a setting Dog to come creeping and trembling with fear and shame to his Master , when either through too much speed in hunting , or the aversenesse of the wind carrying away the scent from him , he hath chanced to spring the Partridges , which he ought to have set : And on the other side , when he hath made a fair Set , and the game is taken , you shall have him leap and exsult for joy , and run confidently to his Master for his reward . And what can his fear and shame be referred unto , but his being conscious that he hath committed a fault , and so deserves to be beaten for it ? or his exultation in his own cunning , but to his being conscious that he hath done well , and so ought to be encouraged and recompensed with some share of the Prey ? Athanasius . I thought I had prevented your recourse to all Objections taken from the actions of Brute Animals , that carry a semblance of Reason in them ; by remitting you to your remembrance of what you have read in the satisfactory Discourses of Des Cartes , and Sir K. Digby concerning them : but seeing you will not acquiesce in that reference , let me tell you briefly , that what you now urge of a Dogs owning his faults , and exultation in his own skill and cunning , is not sufficient to entitle him to that transcendent capacity of acting with Knowledge , and Reflection , which I affirm to be the propriety of Mans informing Principle within him . For , the Dog having been used to be beaten , as often as he springs the game ; no sooner see 's the Birds upon their wings , but instantly the image of the smart he hath formerly suffered from his Master , upon the like occasion , recurrs to his Phansy , and affecteth him with fear : As on the other side , the sight of the birds in the Net , brings afresh into his memory the Image of that pleasure , wherewith his Sense was affected , in eating the heads of the Partridge , and strongly possessing his Imagination , causeth that passion of joy in him , which betrayeth it self by his leaping and skipping . For , in the Phansy of Beasts there is alwaies a conjunction of the Image of that particular good or harm they have formerly received from such or such things , with the Images of the things themselves : which is , indeed , the cause of all those so much admired effects , called Sympathies and Antipathies , amongst Animals of different kinds , as I have more particularly declared in my Physiology , where I treated of the Manifestation of Occult Qualities . And this reason may serve to solve what you object , concerning Beasts being Conscious when they have pleased , or displeased their Masters ; without entrenchment upon the Prerogative of Man , whereby he is capable of acting with knowledge , and reflecting upon that knowledge , as part and the principall part of his Essence . But , since you have appealed to the judgement of Isodicastes , I humbly expect his Verdict . Isodicastes . That many Brute Animals , especially such as are made tame and domestick , and frequently conversant with men , are conscious of their faults ; daily experience doth testifie : But , that they are therefore animated with a Soul capable of knowing it self , and its actions , by reflecting upon it self : seems to me to be altogether inconsequent ; because , as Athanasius hath explained the reason and manner of that particular action in them , it doth import no more than what belongs to a meer Sensitive Soul. So that , Lucretius , unlesse you can impugne his Argument now alleadged , for proof of the Immateriality of the Human intellect by some more important Objection ; I should be unjust not to allow it to be strongly perswasive . Athanasius . Being free , then , from any impediment of further Contradiction to this Argument of the Intellect's being an Immaterial Faculty , from its Reflex acts ; I come now to the Third sort of its Operations , which testifie the same , viz. those whereby we do not only form to our selves Universals , or Universal Notions , but also understand the reason of Universality it self . In Universal Notions we are to observe Two considerables ; ( 1. ) their Abstraction ; ( 2. ) their Universality : And either of these Conditions is alone sufficient to inforce a perswasion of the Immateriality of that Faculty , the Intellect , which doth so apprehend them . For , as to the First ; it being evidently impossible , that any Corporeal thing should be exempted from all Material conditions , and differences of singularity , as Magnitude , Figure , Colour , Time , Place , &c. and undeniably certain , that the Understanding hath a power to devest them of all and every one of those conditions , and circumstances , and to speculate them in that abstracted state , devoid of all particularities ; it followeth of pure necessity , that the Understanding , which hath this power so to abstract them , must it self be exempt from all matter , and of a Condition more eminent , than to be confined to material Conditions . And , as to the Other , viz. their Universality ; this addeth to their abstraction one admirable particularity more , which is , that they abstract in such sort , as to expresse at the same time the very thing , they abstract from . Which is not a little wonderful ; since it is not easie to conceive , that the same thing should be , and not be , in one and the same Notion . And yet if we seriously reflect upon what we mean , when we say thus , Every man hath two hands ; we shall soon perceive , that we therein expresse nothing , whereby one individual man is distinguished from another : though that very word Every , doth import that every single person is distinct from another ; so that here is ( as Sir K. Digby most wittily saith ) Particularity it self expressed in Common . Now , this being impossible to be done , in any Corporeal representation whatsoever , it is a necessary consequence , that the Intellect , which hath this singular propriety of thus comprehending and expressing Universals , is it self Incorporeal . Now , if you should require of me to declare , how the Understanding doth frame to it self Universals , when there are no such things in Nature ; I shall explain the Manner of that transcendent Operation to be thus . When we Cogitate or think upon Individuals , that have resemblance each to other ; we accommodate one and the same Idea to all particulars comprehended under that one General notion : and so using to impose one and the same name upon all the things represented by that Common Idea , that name becomes Universal . Thus , when we see two stones , and apply our Mind to consider , not their Nature , but only that they are Two ; we form to our selves an Idea of that Number , which we call a Binary , or Two : And afterward , when we see two Birds , or two Trees , and consider not their Nature , but only that they are two ; we repeat the same Idea we had before , which comes thereby to be Universal , and we call this number by the same Universal name . After the same manner , when we behold a Figure comprehended in Three lines , we form in our Mind a certain Idea thereof , which we call the Idea of a Triangle ; and we afterward alwaies use the same Idea , as an Universal one , to represent to us all other Figures consisting of three lines . Again , when we perceive , that among Triangles there are some , which have one right angle , and others which have not ; we form in our selves the Universal Idea of a rectangle Triangle , which in relation to the former Idea , as more General , we call a Species : And that rectitude of the Angle , is the Universal Difference , by which all rectangle Triangles are distinguished from others . Further , that in all such Triangles , the Basis is in power equal to the powers of the sides ; this is a Propriety competent to all such , and only to such Triangles . And lastly , if we suppose that some of these Triangles are moved , and others not ; this will be in them an Universal Accident . And after this Manner doth the Understanding frame those Five Universals , Genus , Species , Difference , Propriety , and Accident : which really are but so many several Modes , or Manners of our Cogitating , or Thinking ; and having no existence in Nature , but only in Mans Understanding , do bear pregnant testimony of its being Immaterial . Lucretius . Here you say , it is undeniably certain , that the Understanding hath a power to abstract things from all conditions of Matter , and all Particularities ; when for my part , I professe , I can find no such power in my self . For , after many the most serious essayes I could make , I could never yet conceive an Universal , but there doth alwaies occur to my Mind somwhat of Particularity , and that under some certain Magnitude , Figure , Colour , and the like adjuncts of Body . So that it seems , either I have not an Understanding as Active and Comprehensive , as other men have : or else those Unbodied and Universal Notions ; of which you and other Philosophers talke so solemnly , are meer Chimera's , invented by curious and wanton Wits , to amuse such vulgar heads , as mine is . Athanasius . You cannot be ignorant of that power in your self , as you pretend , Lucretius . For , though your Mind is not capable of devesting Objects of their particular Magnitude , Figure , Colour , and the other concomitants of Matter , altogether , and at once : yet it can easily doe it successively , or one after another ; and that is sufficient to attest and manifest , that the Intellect hath this power of Abstracting , and forming Universals ; as I have explained . Lucretius . I have read a certain book , written by one Hieronymus Rorarius , a learned Prelate , conteining a collection of all Arguments commonly urged to prove , that many Brute Animals have the use of Reason not only aswell as , but in a greater proportion than Man himself hath : and among the rest He affirmes , that they also frame Universals , as in particular the species of Man , according to which as often as they see a two-legged and erect Animal , they take it to be a Man , and not a Lion , or Horse , or the like : And if so , what becomes of this Prerogative of the Human Intellect , you so much depend upon , for testimony of its Incorporiety ? Athanasius . If this were true , yet doubtless Brutes can have no knowledg of the Universality of that Species , or universal Nature of Man , viz. Humanity , as abstracted from every degree of singularity . But , we have no reason to grant the Supposition ; for , as Brutes doe not apprehend things abstracted , but concrete , as not Colour , but a body coloured , not a sapour , but a body sapid , &c : so ought we to conceive , that there is nothing else in a Dog ( for instance ) but only the Memory of singulars , or of those single men , whom he hath seen , and taken notice of ; and when he meets a man , whom he hath not seen afore , his phansy instantly presents him the image of some one he hath seen afore , and so he takes him to be a man. Nor can you recurr to that vulgar subterfuge , that we are not so well acquainted with the nature of Beasts , as to understand what is done in the secret cells of their brains , and after what manner they apprehend objects : seeing it is not difficult for us , to inferr as much , from their operations or external actings . For , in case they could aspire to so much perfection , as to frame Universal Notions of things , as we doe , and reason upon them , as we doe ; it were not to be doubted , but it would come into their minds , to enquire into the acts of their progenitors , what they knew before them ; how they might signify to others at distance , what themselves have thought and done ; and how they might devolve memorials to their posterity . They would likewise attempt to frame Arts usefull in their lives , and doe many noble actions ; of which it is impossible they should have the least hint or notice . For as much , therefore , as no age can give us an Example of any such action done by any Beast whatever ; we may safely conclude , that they have no notion of Universals , as Rorarius and you from him seem to suppose . So that this prerogative of Mans Understanding in framing Universals , remains entire and untoucht : and while it doth so , I need not fear the stability of what I have founded thereupon , viz that the. Human Intellect is Incorporeall . And therefore , if you have no more to object against this my reason ; I doubt not but Isodicastes will give his vote on my side . Idosicastes . I should , be grossly partial , Athanasius , if I did not confess , that you have foiled your adversary at this weapon : yet I am sure Lucretius is so candid an Antagonist , as to account it no dishonour to be overcome by Truth ; and I presume He doth contend , only to make your conquest the more absolute . Athanasius . To these few Reasons of the Immateriality of the Human Soul , desumed from the excellency of her operations , I might here add a multitude of others , of the same extraction and equivalent force , as in particular , that of the existence of Corporeal natures in the Soul , by the power of apprehension ; that of her drawing from multitude to unity , her apprehension of Negations and Privations ; her conteining of Contraries without opposition ; her capacity to move , without being moved herself ; the incompossibility of opposite propositions in the understanding ; and sundry others : the least whereof is of evidence and vigour sufficient to carry the cause against all those Enemies to her Immortality , who would degrade her from the divine dignity of her nature , to an equality with the souls of Beasts , that are but certain dispositions of Matter , and so obnoxious to dissolution upon change of the same by contrary agents . But , considering that the certainty of truth ought to be estimated rather by the weight than number of testimonies ; and that the discourses I have already framed concerning some of the Soul 's proper operations , are clear enough to give light to any judicious and well disposed person , how to inferr the like conclusion from those other of her operations , which I have not insisted upon : I shall now withdraw my owne and your thoughts from her operations , and convert them , for onely a few minutes upon her Objects , that so we may examine whether they be such , as that it is possible for them to fall under the apprehension of any , but a faculty superior to Materiality . Concerning the Objects , therefore , of the Understanding , they are all things in the Universe , and so not only Corporeal and sensible natures , but Incorporeals also , and such as are many spheres above the utmost capacity of the Sense . That Corporeals belong to the Cognisance of the Intellect , I think no man will dispute : and that this knowledge doth prove it to be incorporeal , is manifest from hence , that it knowes the formal reason of Body , or Corporiety it self , and that it doth consist in extensibility : which it could no more doe , unless it self were above Corporiety , than a man could see the amplitude of the sea if he were immersed into the bottom of it . Nay I might hence deduce it to be Inorganical ; insomuch as it knowes not only corporeal organs , but comprehends also the very reason and forme of an Organ . For , since an Organ is alwayes somewhat intermediate betwixt the Faculty and the Object , or thing for the perception of which it was made ; and therefore cannot act upon it self , or be that thing on which the Faculty worketh by an Organ : The Intellect could no more be exercised in knowing an Organ , or the reason of it , if it self were an Organ , or Faculty Organical , than one Instrument , or tool of an Artist can imploy it self upon another Instrument , or serve to that end , for which it was framed , without the help of the Artist . Lucretius . You say here , Athanasius , that no man doubteth of the knowledge of Corporeal Natures , by the Understanding ; when you cannot but remember that Pyrrho and Sextus Empiricus have many Disciples in the World , who renounce all Knowledge whatesover , unlesse it be that of their own invincible ignorance : And for my own part , though I shall not go so high , as to say , we know nothing at all ; yet sure , I am , we do not know the intimate Nature of so much as the smallest Plant that grows upon the ground . And if so , I cannot see how you will avoid the blame of begging the Question . Athanasius . How dangerous a Doctrine that of the Scepticks is , as to the regulation of our Minds , in all the Actions and Occurences of our lives , by certain setled Judgements in the Understanding , drawn from Philosophical Maxims , and confirmed by experience ; I have professedly declaclared else where , and therefore shall not now repeat . But , as to your Objection , that we do not know the intimate Natures of even Corporeal things ; I answer , that though there be nothing in the World , to which the capacity of mans Understanding is not extensible , yet there are sundry things , which by reason of many impediments , it doth not actually know . But is this , think you , to be charged upon a defect in the Understanding ; or upon the obscurity of the things themselves ? Do you but find a Cause , that may reveal these things , and as it were draw them out of that obscurity , wherein they are so deeply involved ; and the Intellect , I will undertake , shall soon discern and know them to the full . The Eye doth not perceive what is at the Centre of the Earth ; will you therefore conclude an absolute incapacity therein , of perceiving what is there concealed , in case there were some Cause found out , which should unlock the bowels of the Earth , and lay open whatever is therein contain'd ? I believe you wil be more advised ; considering that the drawing of a Curtain betwixt a visible Object and the sight , doth not diminish the power of the sight , but only render the Object inconspicuous . However , therefore , our Reason be not so perspicacious , as to transfix the Essences of things , and discern what is the intimate Nature of Objects ; yet by ratiocination we advance so far toward it , as to know , that besides all those qualities , and accidents , which are obvious to the Sense , and to the imagination , there is yet somwhat more remaining , which is not obvious to either the Sense , or Imagination . And to understand thus much , is enough to exalt the Understanding many degrees above all Sense and Imagination ; and consequently above all Corporeal Conditions . Whereunto I shall add , that there is no Corporeal Faculty , but is confined to the perception of only some one certain Genus of things ; as in particular , the Sight to Visibles , the Hearing to Sounds , &c. and though the Imagination seems to be extended to very many kinds ; yet all those are contained under the Classis of Sensibles ; and thence it comes , that all Animals , which are endowed only with Phantasy , are addicted to only Sensibles , no one affecting the Knowledge of any thing which falleth not under the Sense . But the Intellect alone is that , which hath for its Object , omne verum , and ( as the Schools speak ) Ens ut Ens , every Being in the Universe ; and therefore hath no mixture of matter , but is wholly free from it , and Incorporeal . A truth so clearly revealed by the Light of Nature , that Anaxagoras said , and Aristotle subscribed , Esse Intellectum necessariò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immistum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quoniam intelligit universa . And as for Incorporeals , that they likewise are within the Orb of the Intellects activity ; and do not escape the apprehension of this unbounded and Universal Capacity ; needs no other proof , besides that of our own sublime speculations concerning the Nature of God , of Intelligences , of Angels , of the Human Soul , and whatever else belongs to the Science of Metaphysicks ▪ which teacheth us to abstract from all Matter and Quantity . Nor doth the Understanding rest in the investigation of all substances immaterial , but flieth out of Trismegistus's Circle , and breaks through the battlements of the World into the Extra-mundan Spaces , and there finds the notion of a certain Being , which belongs not to the Categorie either of Substances , or Accidents , but is independent even upon God himself : and that is Space , and to this it gives Imaginary Dimensions . Nay , I presume it will not be accounted paradoxical in me to affirm , that Immaterial Objects are most genuine and natural to the Understanding ; especially since Des Cartes hath irrefutably demonstrated , that the Knowledge we have of the existence of the Supreme Being , and of our own Souls , is not only Proleptical and Innate in the Mind of man , but also more certain , clear , and distinct , than the Knowledge of any Corporeal Nature whatever : according to that Canon of Thom. Aquinas and most of the School-men , Nullares , qualiscunque est , intelligi potest , nisi Deus intelligatur priùs . However , this is most indubitable , that the principal and most congenial Motives or incitements of the Soul , are abstracted Considerations ; as hope of what is to come , of Eternity , Memory of what is past , Virtue , Honour , and the like , which arise not from material principles , and have no commerce with Elementary compositions . Now , if the Understanding were not it self purely Immaterial , it would be absolutely impossible for it ever so much as to suspect , much lesse to know assuredly , that there were any such things as Incorporeals in the Universe : The Reason being obvious from that rule of Aristotle , juxtim apparens prohibet alienum . For , as the eye when discoloured with a yellow humour in the jaundice , can see no Object , but it appears tincted with the same colour : So could not the Intellect perceive any other but Corporeal Natures , if it self were not only perfused with , but wholly and intirely immersed into , Corporiety ; so that of necessity it must be Incorporeal . Lucretius . Me thinks now , you might with equal reason inferr the quite Contrary , viz. that the Intellect could not have any perception of Corporeal Natures , if ▪ it self were not likewise Corporeal ; there being required some kind of proportion and compossibility betwixt the Faculty percipient , and the Object perceptible , as is exemplified in each of the Senses : which is the sole reason of their opinion , who contend , that the Sensitive part of the Soul is Material . Athanasius . I positively deny that , Lucretius . For , since the Order or Degree of Incorporeal is superior to that of Corporeal ; thence it follows , that by virtue of that its superiority or excellency , it possesseth all the perfections of the inferior , and that in a more eminent manner . So that as the degree Animal , being nobler than the degree meerly Vegetable , doth in a more excellent proportion and manner , comprehend Vegetation , or Nutrition , Accretion , and Generation , which are the functions of the Vegetable : In like manner , doth the degree Spiritual or Incorporeal , being more noble and perfect than the meer Animal , and Corporeal , comprehend cognition Corporeal , or Sensation and Imagination , which are the functions proper to the degree Animal . And thus you see , that my inference of the Intellect's capacity to know Incorporeal essences , from its own being a Spiritual Faculty , is genuine and orderly : but yours , of its being Corporeal from its capacity to know Corporeals , is false and preposterous . Lucretius . But may not I lawfully object , that we do not conceive God , or Angells , or Intelligences , as Immaterial Substances ; when we find in our selves , that the mind doth alwaies speculate the Divine Essence it self under some Species of a Body , and though not of a Human Body ( which yet is most usual ) yet of an aereal , or ethereal one , or somwhat more fine and subtile , if any such there be ? Athanasius . You may make this Objection , there is no doubt ; but it will not be sufficient to prevail against what I have urged , concerning the Intellect's extensibility even to God and other Intellectual essences . For the understanding , though it make use of those Phantasms , that are proper to the Imagination , as the means or degrees , by which it mounteth it self up to a sublimity above all Corporeal species ; doth yet , by ratiocination , at length attain to that height , as to be ascertained ; that , beside all body of whatsoever thinness purity and subtility , there is moreover a certain supereminent substance , which hath nothing of Corporiety in it . The Intellect , I confess , doth not positively or intuitively ( as they say ) know this Substance : but , since this is its condition , while immersed in a body , which doth as it were infect it with corporeal representations or Phantasms , and eclipse its power of Intuition ; it is abundantly sufficient to our Conclusion , that even in this mortal body it doth retein and conserve its incorporeal nature , that it doth understand that substance Negatively or Abstractively . For , this investigation or search after God , and our concluding him ( out of the force of contradiction , or by way of Negation ) to be Eternal , Infinite , Omnipotent , Omniscient , Immutable , with all other perfections imaginable essential to his nature ; doth clearly demonstrate , that though the Intellect be obliged to make use of Corporeal images , in order to its knowledge ; yet it is not obliged to acquiesce in them , so as to enquire no further , but hath such a liberty and energy , as tht it doth ratiocinate beyond them , and conclude , that there is somewhat else in being , which cannot be represented by any Corporeal Image or species ; and which though it cannot understand what it is in the fullness of its nature , yet is it certain that such a nature there is ; and more than that , is not required to justify my Assertion . You may remember , how Aristotle and other great Philosophers asserted the existence of Caelestial Intelligences , Abstracted Movers , and Immaterial Substances ; not that they could see them , with the eye of the body , or frame any Idea's of them in their Imagination : but that by profound reasoning , from the magnitude , forme , situation , motion and duration of the Celestial bodies , they came to understand , that in nature there could not but be such Abstracted and Immaterial Movers , which governed and continually regulated those vast and glorious Orbs , in their Admirable and well ordered Motions . Lucretius . If what you say , were true ; it would follow , that in diseases of the brain , and such as cause a depravation of the Phansy ; the Intellect , as being more at liberty to exercise its faculty of pure and abstracted intellection , would arise to the cognition of Immaterial things with more facility and promptness , than at any other time . But we daily see , that men of disturbed Phansies , and alienated minds ( as the vulgar phrase is ) are so far from understanding more clearly and distinctly , than before , that they cannot reason at all ; and it was not without cause , that some Philosophers have held , that a man deprived of any one of his senses , can not rightly discourse of that sense , or the objects belonging to it . Athanasius . You have no reason to urge this upon me ; for I formerly rejected that error of the Averrhoist , that the Soul is a Forme meerly Assistent , and in its functions altogether independent upon the body ; and what I averr is this , that the soul of Man doth truely and intirely informe the body , and to that purpose nature hath added senses and Imagination , as handmaids to attend it in its operations , and to give it opportunities of reasoning from what they bring in . So that it ought not to seem strange , that upon the loss of a sense , or perturbation of the Phansy , men cannot reason so exactly as before : and it sufficeth , that when the whole oeconomy of mans nature is in tune and order , his understanding is capable of reasoning so as to advance itself above the body , as far as is permitted to its nature , and at length to conclude , that there is somewhat Incorporeal . And now I have recited all the Arguments , which I thought most material towards the proof of the Soul's Immortality , drawn from considerations Physical , and in particular from the souls Operations and Objects : I referr my self to the Noble Isodicastes here , who is pleased to assume upon himself the trouble of acting the part of an Arbiter betwixt us in this dispute , whether you have been able to dissolve them . Isodicastes . How unfit I am , to have the casting and decisive voice , in a matter of this high and abstruse nature , I am sufficiently conscious . But , since you are both pleased to create me judge of this your Debate , I shall adventure to give you my sentiments briefly and clearly upon this last Argument of the Soul 's being Immaterial , drawn from the unboundedness of the Intellect , as to its Object ( for , of the rest , I delivered my opinion freely , as they were alleaged ) . Truly , I judge it to be as highly convincing , as any of which the subject is capable . And , for my owne part , I derive to my self from thence , a full confirmation of my beleif ; that there is nothing in the world too vast for the comprehension of mans understanding , nothing too small for its discernment : and whether such a divine Capacity be competent to any but an Immaterial Essence , is not hard to determine . Now , the Intellect being thus found to be above all conditions of Matter , I doubt not but Lucretius will readily allow , what you have so learnedly concluded upon , viz , that the Human soul , whose Faculty it is , is above all possibility of Dissolution , at least from Natural Agents . And therefore , Athanasius , if you are not already weary with discoursing so long and strictly , be pleased to proceed to those Moral Considerations importing the souls Immortality , which I remember you promised , in the beginning . Athanasius . The Moral Considerations usually brought in defence of the Souls Incorruptibility , are Principally Three : ( 1 ) The Universal Consent of Man kind . ( 2 ) Mans Innate and Inseparable Appetite of Immortality . ( 3 ) The Iustice of God , in rewarding Good men , and punishing evil , after death . Concerning the First ; howbeit there ever have been , and still are among men , some differences about the state of the Soul , after death ; about the place of its posthume Mansion ; and other circumstances : Yet there ever hath been and stil is an Universal concurrence among them in this Tenent , that it doth survive the body , and continue the same for ever . Now , as Cicero judiciously observeth , Omni in re Consensio omnium gentium , Lex Naturae putanda est , in every thing the general consent of all Nations is to be accounted the Law of Nature : And consequently the Notion of the ▪ Soul 's Immortality must be implanted , by Nature's own hand , in the Mind of every man ; and who so dares to deny it , doth impugne the very principles of Nature . Lucretius . Your Assumption here , that all Nations conspire in the belief of the Souls Eternal subsistence after death ; is contradicted by many good Authors , who writing of certain salvage and barbarous Nations discovered in the New World , say of them , that their rudenesse and ignorance approacheth so nearly to that of Beasts , that they have not the least thought or conceipt of any such thing as the Souls being a distinct substance from the Body , or that it is indissoluble . And , as I remember , Pliny affirms the same of the Calaici , a wild and Atheistical people of Old Spain . Athanasius . Granting these relations to be true , yet if we profoundly examine , wherupon their idolatrous devotion ( and there never was any Nation without some kind of Religion and Veneration of a Deity ) is grounded , and what dark belief lies blended under their ridiculous worship , we shall soon find , that those Indians have some implicite belief of the Eternity of their Souls , as may appear from hence , that they assign the Soul some certain place of residence after its separation from the body , and that either beyond the Sea , or beyond great Mountains , or the like . Again , being observed , to stand in awe of Devils , to be terrified with mightly Spectr's and apparitions , and to be astonished at Magical impostures : it is evident , that if we dissect all their perswasion to the bottom , we shall detect it to contain an opinion of the Souls Immortality . But , though it may be true , that there are now , or formerly have been any such Salvage people , as were wholly destitute of any the least thought or hint of the Souls superviving the funerals of the body ; yet we may return the same Answer , concerning them , that is due to those , who should object , that there alwaies have been , and now are some particular Persons of all Nations , with whom the belief of the Souls Immortality can find no entertainment or credit : which is , that therefore it doth not follow , that the perswasion of its Immortality ought not to be reputed General ; and that the dissent of a few persons doth not make a General Consent not to be Natural . For , as , though some men are born only with one foot , and some lay violent hands upon themselves ; it is not lawful for us thence to argue , that it is not natural to men to have two feet , or that the desire of life is not natural to all men : So , though some are so unsound and monstrous in their judgement , as to perswade themselves , that their Souls are Mortal ; yet is not the contrary perswasion of all other men , therefore to be esteemed Non-natural . Lucretius . You cannot be ignorant , that there have been not only rude and vulgar heads , but even Philosophers , and those of sound judgement too , who have positively denied , and strongly impugned the Immortality of the Soul ; and among therest , my Master , Epicurus , who hath the reputation of one of the most piercing and sublime Wits among all the Ancients : and therefore this position of the Soul 's Incorruptibility ▪ seems not to be so Universal , as you presume . Athanasius . But , pray , consider ; these Philosophers were but Men , and so might erre , in their solitary conceipts and opinions , as well as the most rude and illiterate among the vulgar ; as is evident from hence , that the same persons held many other opinions of things more obvious and familiar , which yet are highly absurd and manifestly ridiculous . And what though Epicurus and some few other of the Grecian Scholiarchs asserted the Mortality of the Soul ; are there not ten times as many others , as high in esteem for Solidity and Wit , who have with excellent arguments defended the Immortality of it ? Lucretius . Let us leave your Assumption , and reflect upon the validity of your Inference . Though all men living should be perswaded of the truth of this opinion , That the Soul is Superiour to death and corruption ; yet would it not follow , that therefore that perswasion is Natural and Congenial to our very Essence , as you conclude . For , it is not impossible that an Universal perswasion may be erroneous , every man living being , by the imperfection of his Nature , obnoxious to Error ; and Cicero ( deriding the vanity of Auspices , which in his time were in great esteem among all Kings , People , and Nations ) saith , quasi quicquam sit tam valde , quâm nihil sapere , vulgare ; Is any thing so perfectly common among men , as to have foolish opinions ? Athanasius . Most evident it is , that there is no better Criterion , or truer and safer rule , whereby to examine and confirm the truth of any thing belonging to Men in the General , than the General Consent of Mankind concerning it . For , as when it is enquired , what belongs to jus Animale ( vulgarly called jus Naturale ) we perpend the matter by the observation of such things , as are common to all Animals : Even so , when we enquire , what is jus Humanum , or what by special right doth belong to Men , as Men , we must direct our judgement , by what is allowed of by all Men. And doubtlesse this is to be accounted Lex Naturae , the Law of Nature , or vox Naturae , the voice of Nature ; or else there is none at all . And , as to Cicero's smart saying ; I confesse , nothing is more common with the multitude , than to be deluded with false opinions : But that is only in things Arbitrary , and such whereof Nature hath implanted no setled Sense and Notion in their Minds . And , in such things , erroneous conceipts many times spread themselves abroad , and diffuse by what subtle contagion I know not ; especially when they have been first taken up upon presumption of Authority , Antiquity , Utility and the like inducements to belief : but it is observable , that such fallacies , as they had no ground in Nature , so by degrees , in processe of i me , they decay insensibly , and at length come ttobe totally obliterated and forgotten . Of which sort , was that of the usefulnesse of Auspices , and other waies of Divination , against which the Orator pleaded ; all which are long since laid aside , and laughed at by every one . But , as for such things , of which Nature her self hath implanted a certain Knowledge in our Minds ; it is not vulgar for men to be mistaken in them : unlesse you will affirm that this natural Maxim , That every Father ought to take care of his Children ; or this , That every man is bound to endeavour his own preservation , and the like coessential Notions , are vulgar mistakes . And of this sort , certainly , is the opinion of the Soul's Immortality , as may be deduced from hence , that it seems to have been connate to the first man ; and confirmed from the great antiquity of the opinion of Hell ; and from hence , that it is so far from decaying , by length of time , that on the contrary it growes every day more strong and lively . Lucretius . This Tenent of the Soul's Immortality which you averr to be as ancient as Humanity itself , and implanted by Naturein the Mind of every man , may have been , for ought we know , the politique invention of the First Law-makers : who , observing that the punishments denounced upon capital Delinquents in this life were not sufficient to deterre them from committing enormities destructive to the common right and safety of Societies ; prudently perswaded men that their Souls were not obnoxious to dissolution together with their bodies , but Immortal , and so capable of torment , after death , for their evil deeds ; and of Felicity , by way of reward for their good . Than which , there could be no more powerfull consideration to coerce men , who were not sensible of the present benefits of Virtue : it being in all times true , that such audacious Malefactors , as are not moved by the whole arme of the Civil Magistrate , will yet tremble at the finger of Divinity . And this opinion could not but take so much the deeper root in mens breasts , by how much the more agreeable it is to that desire and love of life , which is naturall to us all : so that being the most gratefull and correspondent to our nature , the promise of Eternal existence in our better part , found a general belief ; and , by common tradition , came at length to be in a manner naturalized . But , how it is otherwise Natural , I profess , I doe not yet comprehend . Athanasius . That this perswasion of the Soul's Eternity , was the invention of the primitive Legislators , the better to keep men in obedience to their Lawes ; hath , I confess , been often said , but never proved : and what the first supposers thereof have told us , of the manner of mens being convened into common societies , after they had long lived abroad in the fields , and upon mutuall spoyles , rapine and slaughter , after the manner of wild Beasts ; is altogether fabulous and unreasonable . Whereas , on the contrary , we are able to prove , by those memorials that remain to us , of the First Law-makers we read of in History ; that they found this Tenent of the Soul's Immortality setled and radicated in the hearts of the people , from the very beginning of Mankind . I conceive it probable enough , that the wisdom of these Law-makers might teach them to make use of this perswasion , in order to their more facile governing and restraining the vulgar , otherwise more prone to all kind of exorbitancy and violence ; and it was a piece of eminent prudence in them so to doe : but I have no reason , to allow , that therefore it is a meer politique Fiction ; unless you think it lawfull to conclude , that because an Husbandman doth turn the streams of a river upon his grounds , to make them the more fruitfull , therefore the river is only a Fiction . Again , though I concede , that the belief of Immortality is very conformable and gratefull to our Nature , which by instinct inclineth us to abhorr Dissolution : yet this conformity and gratefullness doth not arise to us from hence , that Immortality is offered to us as undue by Nature ( as Poets report of Chiron the great Chirurgeon , who refused Immortality , when proffered him by the Gods : and of Prometheus , who exclamed against Iupiter , for exempting him from death ) but , on the contrary , because it is Natural , and that we have the assurance of it engraven on our very essence ; and therefore it can be no Fiction , as you would seem to imagine . Lucretius . It is possible ( and experience saith , frequent ) that an Opinion may be General , and possesse the minds of all men , for many ages together without dispute ; which yet at length may be discovered to be false and absurd , and the quite contrary succeed into the room thereof : as may be exemplified in that of the Antipodes , and the Circumvolution of the Earth ; both which till of late years were held wholly unreasonable and Phantasticall . And perhaps this of the Soul's Eternity may have the same fate . Athanasius . If there be any Opinions , which all men at some time maintain ; we are to judge of the Verity or Falsity of them , by this general rule . If they be confirmed by the judgement of all ages ; and that the Mind find it self carried and inclined to them , by secret assent and complacency , as to things generally concerning every man alike : Then , without doubt , those Opinions are sound , natural and congenial to man. But , if otherwise there be a tacite Reluctancy in the Mind against the admission of them ; and that their importance or concernment is not equally diffusive to all men : they are false , arbitrary , and such as may be embraced , or rejected indifferently ; for of themselves , they neither promove , nor impede Mans felicity ( unlesse only by accident , or as their speculation may be pleasant , for the time ) and it little relateth to mans happinesse , whether there be Antipodes or not , for we in our Hemisphere can live without commerce with them ; or whether the Earth , or Sun be moved since all the Apparences are the same , either way . But , as for the Opinion of the Soul 's surviving the body ; it is not indifferent , wheit be true or not : Nor is Man destitute of a Natural propension to believe it , when it relateth to his Supreme and everlasting Felicity . Isodicastes . From the Antiquity , Universality , and Perpetuity of any Opinion , I think we may safely conclude upon the Verity of it . From the Antiquity of it ; because , according to that Rule , Idem esse verum , quodcunque primum ; id adulterinum , quodcunque posterius , that which is the most antient , is likely to be the most true , in respect of the purity and sincerity of mens Minds in the Primitive Age of the World , their Understandings being then more clear & perspicacious , and their judgements lesse perverted by irregular Affections and temporal Interest . From the Universality , because it seems inconsistent with the Goodnesse of God , to have made us of a Nature so subject to error , as that All Mankind should be deluded . From the Perpetuity , because , as Cicero worthily noteth , Opinionum commenta delet dies , Naturae judicia confirmat , Time destroyeth all those fancies , which have no other ground , but only human opinion ; but it strengthneth all those judgements , which are founded upon Truth and pure natural Reason . And therefore , this Notion of the Souls Immortality , being so Ancient , as that it seems to have entered into the World together with the First Man , and what Plutarch ( out of Sophocles ) saith of the Antiquity of Religious principles , Non nunc enim , neque heri sunt ista prodita , Semper valuere , nec , quando inierint , liquet ; may be most aptly accommodated thereunto : and so Universal , as that the apprehension of a Deity ( without which no man ever lived , for , as Tully remarketh , Multi quidem de Diis prava sentiunt , omnes tamen esse vim & Naturam Divinam arbitrantur ) seems not to have been more Common : And lastly so Perpetual , as that Time doth rather confirm , that decay it ; I must judge it , to be a sound and proleptical truth , especially when I reflect also upon that other Character Athanasius hath given of the verity and naturalnesse of a General Tenent , viz. that the concernment of it , is equally diffusive to all men . And did I not know , Lucretius , that your present businesse is Contradiction ; I should a little wonder , how you could alleage that so in-considerable an Objection , of the opinion of the Soul's Immortality being a Fiction of the First Law-makers . For , you well understand from what incredible Authority that impious Whimsy was derived , even from Euripides the Poet ; who suborning the Person of Sisyphus , in his Tragedy , to speak such Atheistical conceipts , as otherwise he durst not vent , introduceth him telling this formal tale . That the life of men in old time , was salvage and barbarous , like that of Wild Beasts ; the stronger , by violence oppressing the weaker , untill at last , men were necessitated to devise certain severe Laws , for the suppressing of mutual slaughter , and other acts of injustice . But , when they found ( after long experience ) that all those Laws were ineffectual to the coercing men from enormities and outrages ; because they could take hold of only open and publick offences , and reached not to close and secret ones : There arose up among them a certain subtle and politique Governour , who invented a mean to provide against that mischief also , and to prevent clandestine and secret violations of common Right and Justice , as well as manifest and notorious . And that was , by insinuating into the peoples heads , Quod sit perenni vita vigens aliquis Deus , Qui cernat ista , & audiat , atque intelligat , &c. that there was an Immortal Power , or Deity above them , who took notice of all their most secret actions , and designes , and would most severely punish all injustice , in another life , which was to succeed this , and to continue eternally . The like to which is very solemnly told by Cicero , in the person of Cotta , in his first Book de Natura Deorum ; and also by Seneca , in his second Book of Natural Questions : But , how contrary to Reason , as well as to the authenticall Monuments ( both Divine and Human ) of Ancient times , and the first foundation of Republicks , or Societies ; is too well known , even to your self , Lucretius , to need my further insisting thereupon . However , this praise is due to you , that you have omitted nothing , that might impugne Athanasius his Argument of the Soul's Eternity , desumed from the Universal belief of it by men of all Nations , and in all Ages . Athanasius . Having received not only your Approbation ▪ Noble Isodicastes , but your Assistance also , in this my First Moral Argument ; I need no other other encouragement to proceed to the Second ; which ariseth from Mans inbred , or rather innate , and inseparable Appetite of Immortality . For , there is no man who doth not desire to subsist Eternally ; nay , not those very persons , who seem to impugne and disavow that desire , by a contrary opinion ( as Epicurus and all his Sectators ) could ever ▪ suppress or extinguish it from glowing perpetually in their breast , notwithstanding all their pretences of being free from any such expectation : as may be inferred from hence that they endeavoured to perpetuate their names and memories to all posterity , by their Books and opinions . And , therefore , it is not needfull for us to confirme this Assertion , by the Example of Cleombrotus , and the Disciples of Hegesias , who were so far transported with the force of Plato's and His discourses of the Souls eternal state after death , that they could not forbear to lay violent hands upon themselves , that so they might set their impatient souls at liberty from the wearisom prison of Flesh , and emancipate them into that their more proper and delightfull mansion . All we shall urge , is only this , that There is no man , who thinks himself unconcerned in Futurity . Witness that general ambition all men have , to perpetuate their names in the records of immortal Fame ; some , by the founding and institution of Common-wealths , Sects , Societies , and the prescription of Lawes for the continuation of them ; others , by valiant acts in warre , even to the loss of health , limbs , and life itself ; others , by erecting pyramids , obeliks , Tombs , statues , and other monuments of their greatness and heroical atcheivements ; others , by writing learned and usefull Books , and even such as import the contempt of posthume Glory and fame ; others , by begetting of children , adoption of heirs , publick legacies of piety , and the like : all which are strong and lively testimonies , that this Appetite of surviving their funerals , is implanted in their Minds , by Nature's owne hand , and so impossible ever to be totally eradicated . Now , forasmuch as Nature doth institute nothing in vain ; and that it is unreasonable to conceive , that she would infuse into us a continuall desire of , and providence for , such things in the future , whereof we shall then have no sense : it is more than probable , that our souls shall after death be invested in that state of Immortality , which we so uncessantly aspire unto , and to which we are carried by a secret and insuppressable tendency . To this purpose Cicero , in the first of his Tusculans , hath a remarkable saying , which I shall therefore rehearse , Nescio quomodo inhaereat in mentibus quasi seculorum quoddam augurium , idque in maximis ingeniis altissimisque animis existit maximè , & apparet facillime : quo quidem dempto , quis tam esset amens , qui semper in laboribus & periculis viveret . &c. Lucretius . This Affectation of Immortality , I confess , is very frequent , and almost General ; yet doth it not appear to be so Essential or Natural , as that it may not be vain , and so Nature no waies obliged to provide for its satisfaction . For , we have other Appetites , that seem as Universal , and consequently as Natural as this ; which yet import no necessity of satisfaction , but rather an impossibility thereof . For example , who doth not desire and wish perpetuity of youth , strength , and health ; and to be exempted from the stroke of that common enemy , Death ? and yet 't is well knowne to themselves , that these desires are vain , and such as Nature hath ordained an absolute impossibility of their satisfaction . Wherefore , you cannot argue a necessity , nay not a probability of the Soul 's being Immortal , from her affectation of Immortality . Athanasius . But , pray , observe the Disparity ; and let the institution of Nature itself be your rule , in discerning , what Appetite is vain , and what capable of satisfaction . Some Appetites there are , and those almost General too , which yet are not inserted into us originally by Nature , but arise from the presumption of some profit , or pleasure : such is the desire of being able to flie in the aire like Birds , which every man hath ; for , who would not carry himselfe with all possible expedition to the place whither he intends to goe ? yet , because Nature hath not furnished man with wings to that purpose , it is manifest , she did not implant that desire in our Minds , and so is not bound to satisfy the same . Other Appetites there are , which no prejudicate opinion , or presumed cogitation , but Nature herself hath created together with us ; and at the same time ordained means for our attaining to the fruition of them : such is our Appetite of constant Health and Indolency , which as Nature hath implanted , so doth she endeavour to satisfy , and would really satisfy , if it were not for our owne Intemperance and other Accidents , that frustrate those her endeavours . Now of the Former sort , are those Appetites of wealth , power , eternal youth , exemption from death , and the like : of the Latter sort , is that of the immortal state of the Soul. For , there being a twofold Immortality , at which we aime , the one of the Species or Kind , the other of the Individual ; and we being certain that Nature hath provided for the satisfaction of the First , by the Faculty of Generation : why should we not conclude , that she hath likewise provided for the satisfaction of the other , by giving our ▪ Minds , by which we are what we are , an inexsoluble or incorporeal substance ? Lucretius . But , doe we not all abhorre Death ? Athanasius . Yes , generally we doe . Lucretius . Is that Abhorrence Natural , or not ? Athanasius . Suppose it to be Natural ; what would you inferr ? Lucretius . Why then , certainly , Nature hath instituted two Affections in us , the one point blank repugnant to the other ; For how can it consist with our desire and hope of Immortality , that we should so much fear and abhor Death , which must put us in possession of it ? Athanasius . The fear of Death , Lucretius , and the desire of Immortality , seem to be rather one and the same natural Affection , than two contrary ones ; for , to desire Eternal subsistence , is to covet Immortality . But , our fear of Death ariseth only from our being more concerned in , or moved by things present , than by things to come . Which , indeed , is the main reason , why men generally offend not only in the inordinate love of this life , but in most other things appertaining to the same . Thus , meeting with occasions of intemperance , or incontinence ; we weigh not the losse of our health , abbreviation of life , and other evills consequent thereupon , because our thoughts are wholly intent upon the present pleasure that offers it self to our sense : So that , as this our pursuit of sensual and hurtful pleasures , doth not hinder the desire of health and long life from being Natural to us ; so doth not our desire of perpetuity in this life , hinder our desire of a better life after this , from being likewise natural . Lucretius . The Induction you have here made , seems to prove no more than this , that men generally affect posthume Fame , or Glory ; which may indeed be accounted a kind of life in death , according to that of Ovid , Ore legar populi , perque omnia secula famâ , Si quid habent veri vatum presagia , vivam . But , this is far from amounting to a real Immortality . Athanasius . It is enough , if my Induction declare , in the General , that in this life , we have a presension of some certain future state after death , in which we shall have some sense of what we have been in this life , and that accompanied with pleasure or pain . For , as Hunger is an Appetite , not of this or that particular dish of meat , but only of meat in the General ; so though our opinion determine that general appetite to some one particular dish before all others , which yet may be in it self lesse gratefull and wholsom ; yet that is evidence enough that we have an appetite to meat in the general , and that our affecting a deceiptful dish , doth not exclude our capacity of affecting a wholsome and more nutritive dish . In like manner , it is apparent , we have an Appetite of Immortality in the General , or without determination to this or that particular state or condition therein . And though the mind perchance may pitch upon Immortal Fame , as the most grateful means to satisfie that appetite , which in it self is a meer vanity and deceiptful : yet that is sufficient to testifie , that we have radicated in our Mind an Appetite of Immortality in the General , and such a one as is true and germane . Whence , that you may not urge the examples of Epicurus and others , who believing the Souls of men to be Mortal , did yet long labour in composing Books , that might commend them to posterity after their death ; I say , that these men did indirectly , and upon consequence give testimony of the true Immortality , in regard they were carried on , by the secret impulse of nature , to affect that vain and false one of Glory or Renown . For , Nature hath not implanted in us any desire of things vain ; but it is our own folly and indiscretion , which permitting our mind to be too deeply infected with things of this life ; averteth our studies and endeavours from the true and genuine scope of nature , to erroneous hopes , and delusive expectations . And now , I hope , you have not much left to say against this Argument of the Souls Immortality , from our Appetite thereof . Isodicastes . Whether Lucretius be convinced of the force of this Reason , or not ; it appears by his silence , that he intends no longer to oppose it , but is willing you should think you have made him your proselyte , and so proceed to your last Moral consideration that remains . Athanasius . That may be desumed from the Necessity of Divine Iustice ; for , as certain as God is , so certain is it , that He is just : and since it doth evidently consist with the method of Gods justice , that it should be well with Good men , and ill with evil men ; and we do not observe Good and Evil to be accordingly distributed in this life , but rather the contrary ; Good men generally being even overwhelmed with afflictions , and wicked men as generally swimming in pleasures : It follows , that there must be another life , wherein Virtue is to receive its reward , and Vice its punishment . And , if it were otherwise , the gates of Piety would be shut up , and those of Impiety opened ; all Religion be subverted , all honesty destroyed , and all Human Society dissolved . Lucretius . If this Reason be conclusive , as to Men , methinks , it should be no lesse conclusive concerning Beasts also . For , why should the harmlesse and patient sheep be worried by the noxious and bloody Wolf ? Or the innocent Dove become a prey to the greedy Falcon ? and no state remain after death , for the reward of the sufferings of the one , and punishment of the cruelty of the other ? How can this consist , I pray , with the method of Divine Justice : All Animals being the Creatures of God , as well as Men ; and ( for ought we know ) as much the subjects of his Providence and Justice . Athanasius . Forasmuch as of all Animals , Men only are capable of knowing , revering , worshiping and serving God ; it is manifest , that They are as the principal care of his Providence , so the only Object of his Justice . And though this be sufficient , yet I shall add two other Reasons of weight and evidence enough to exclude the pretence of Brutes to a concernment in justice divine . The one is , that among men in Societies , there is a mutual Communion , such as cannot be instituted among Beasts , in regard they want reason to understand the benefit of such Communion : And , that by this common compact , men are obliged to do good and not harm each to other , living in that communion ; but Beasts are not reciprocally obliged by any compact , and so are incapable of doing or suffering injury ( rightly so called ) one from another . And , therefore , the actions of Men one towards another , belong to the cognizance of Gods special Providence ; but not the actions of Beasts . The other is , that it is Natures own institution , that some Brute Animals should be Carnivorous , some feed upon Herbs , some upon fruits , &c. and so such as are Carnivorous must destroy other weaker Animals , or else they cannot subsist . To these , if you please , you may add also a third consideration , which is , that Man hath sentiments of a state after death , and desires to be happy in that state , and seems convulst at the fear of the contrary : But , Beasts have no such thoughts , no such desires , no such fear ; so that it is no wonder , that the provident Justice of God doth distribute Rewards and punishments to Men , and to no other of his Creatures . Lucretius . As to this last Consideration ; is it not possible , that Men , casting about for various devices and imaginations to palliate and sweeten the sowrenesse of their Miseries , in this life , may have both invented this comfortable opinion of a state of future Immortality ; and introduced the supposition of this provident justice of God , relating only to mens actions , on purpose to support it : when other Animals , being destitute of the like use of reason , could have no such conceipt ? Athanasius . Impossible ; because the opinion of Immortality was before any sense of Misery , and elder than all Memory ; and as it came into mens minds , at first , upon more weighty considerations , than any temporal concernment : so must it have been , as soon as there were men to entertain it . Wherefore , as it is true , that men who live in misery , do more frequently fix their thoughts upon Immortality , than those who live in happinesse : So is it equally true , that not only miserable , but many of the most prosperous and flourishing persons in the World , do neverthelesse contemn the delights and pleasures of this transitory and umbratil life , and account it the only satisfactory and comfortable entertainment of their thoughts , to be constantly meditating upon that state of Immortality , which shall receive them , when all the pageant pleasures of the present life shall be ▪ vanished away and come to not-hing . Lucretius . But , is not Virtue , on one side , a sufficient recompence to it self ? and Vice , on the other , a sufficient punishment to it self ? and such , than which no Executioner can inflict a more grievous and horrid ? What need , therefore , of any such state to come , untill which the reward of Virtue , and punishment of Vice , is imagined to be deferred ? Athanasius . That virtue is not a sufficient recompence to itself , may be naturally collected from hence ; that all virtuous persons have an eye of Affection constantly levelled at somewhat beyond it . For , though the Stoicks affected this high-straind expression of the exceeding amiableness of virtue ; yet could they never perswade themselves , or others , but that Glory and Honour , at least , were lookt upon , as the Consequents of Virtue : nor can it be affirmed , that Glory doth alwayes seek out and court virtue , of its owne accord ; forasmuch as really those persons were ever the most covetuous of Glory , who have pretended the most to decline and avoid it . Yea , the most Heroical among the Ancients seem to have proposed Glory , and not barely Virtue itself , as the guerdon of their most difficult enterprises and atcheivements ; which Cicero fully expresseth ( pro Milone ) in these elegant words : Ex omnibus praemiis virtutis , amplissimum est praemium Gloria , quae vitae brevitatem posteritatis memoriâ consolatur ; & ( pro Arch. ) nullam virtus aliam mercedem laborum , periculorumque desiderat , praeter hanc Laudis & Gloriae ; quâ detractâ , quid est in hoc tam exiguo vitae curriculo , & tam brevi , quod tantis nos in laboribus exerceamus ? I add , that according to this drie and uncomfortable lesson of the Stoicks , a Prince would be unjust to expect honour from his subjects , for his prudent and happy government ; a souldier unreasonable , in hoping for any recompence for his valour and wounds ; an Artist worthy of blame in demanding a valuable price for an excellent piece of work ; a Physician unconscionable , in receiving a fee for a Cure , and the like : For if virtue , or the doing of a good action be a competent reward to its self ; it must be ( as I say ) manifest injustice to require or receive any other . The same likewise may be said of Vice. For , no man , that doth an ill action , fears only least that ill should torment him : but fears somthing beyond it , and consequent upon it , as infamy , imprisonment , torture and death . And these , truly , are more congruous punishments for vice , than vice itself ; otherwise all Lawes would be unjust , that inflict them . We may conclude , therefore , that since virtue doth frequently want its due reward , in this life ; and vice as frequently goe without its due punishment : it followes , that after death , there is to succeed a certain immortal state , in which both shall receive their due . Lucretius . Granting all this to be necessary , in respect of Justice Divine ; yet I can see no necessity , why the Rewards of the Virtuous , and Punishment of the Vicious , should be Eternal . For , no Human action , though highly good and commendable , can yet be so meritorious , as to deserve an Eternal recompence from God : as , on the other side , no action , though superlatively criminal and detestable , can yet be so bad , as to require an everlasting punishment ; because neither the one , nor the other is any thing but natural , transitory , and definite , and so can hold no proportion to what is infinite . Athanasius . Though a Good action , and so Virtue and Honesty , considered Physically , be but a slender thing ; yet , because the worth or Merit of it is to be estimated according to the rule of Morality , it comes to be of such excellency , as that the Doer thereof , freely and upon election endeavouring to compose and regulate himself , by the best rules prescribed , and so ennobling his actions with divine perfection , as much as the frailty of his nature will permit ; may in justice hope for a reward proportionable i. e. an Eminent , and Divine one , such to which the Soul , by its inherent appetite and tendency , doth continually aspire . And this reward cannot be other but Everlasting ; because , if it were only Temporal and Finite , it could not deserve the name of a reward , insomuch as the Fear of being once deprived of it again , though after many myriads of years , would destroy the pleasure of enjoying it . And the like may be said of the perpetuity of Punishments due to vicious persons so that there is no such disproportion as you surmise . And here , if you please , let us set bounds to our Debate concerning the Immortality of that noble Essence , the Human Soul. For having run over the principal Physical Arguments , that arise from the Operations of the Soul , aswell in Volition , as Intellection , and also from the Nature and Universality of her Objects ; and added thereunto other Moral Considerations , of high importance , in order to the Conviction of this most comfortable and sacred Truth , whose Assertion , in obedience to your yesterdayes commands , I assumed upon myself : I find the clue of all my Notions and Collections concerning this sublime subject , now wholly unravelled . Nor , after my solution of all your Scruples and Objections , doth any thing remain for me longer to exercise your patience withall , but only that I beg of you both your forgiveness , in that I have thus long abused it already ; and that I render my thanks to you Lucretius , for the advantage you were pleas'd to give me , by your most ingenious and learned Opposition , as you saw occasion , in the process of my Discourses ; and to you , Isodicastes , for your most impartial and judicious turning the scales on the side of truth , as often as Lucretius thought , or seemed to think them ▪ equilibrated betwixt his reasons and mine . Isodicastes . If I have been so happy , Athanasius , as to judge according to truth ; I assure you , it was the clearness of your Reasonings alone , that gave me light so to do : and therefore , instead of that Forgiveness of your exercise of my patience , ( as you call it ) which your modesty makes you require of me ; I must return you infinite thanks , for your so fully compensating my patience and attention with such satisfaction , as greater ought not to be expected , concerning an argument of so much abstrusity and difficulty , as this whereupon you have discoursed . And for Lucretius , I think it now time for him , to lay aside his disguise of a Contrary opinion which he put on only to experiment the strength of your Allegations ; for I must declare , that in my judgement ( which yet I doe not take to be definitive ) he hath been too weak for you , in all the passages of this contest ; yet rather from the weakness of the Cause he undertook , than from any want of skill in himself to manage it to the utmost of its merit . Lucretius . We have yet an hour good , before supper time ; and you were both pleased to devote this whole Evening to this particular Divertisement : And therefore , if Athanasius be not tired with speaking , nor you , Isodicastes , with hearing ; let me beseech you to continue your places a little longer , while I propose some certain Objections , long since made by Epicurus and some of my Fellow-Disciples , against the Immortality of Mans Soul. For , until Athanasius hath perfectly refuted them also ; if he thinks to Triumph , it will be before he hath compleated his Victory . Athanasius . You are a politick Enemy , Lucretius , it seems : like experienced Generals , you place your chiefest strength in a Reserve . But , come , draw up the remainder of your forces ; I doubt not of as good successe in the second charge , as I have had in the first . Isodicastes . But , pray , Gentlemen , let me conjure you both , not to extend your Contract , beyond eight a clock ; for , at that hour , I have appointed my Cook to furnish us with a short repast ; and my Watch saith , it is almost seven already . Lucretius . Lesse than an hour will conclude our quarrel , I promise you , Isodicastes : but lest we lose time in preparatory circumstances , I immediately addresse to the proposal of my intended Objections , which have alwaies hitherto been accounted of of moment . The First is this , that the Soul is generated , grows up to maturity , then again declines , grows old , and at length wholly decaies , together with the body : So that , if that Axiome be true , quitquid natum est , possit interire , the Soul being produced , must be subject to dissolution . Athanasius . This Argument hath two parts ; the one supposing , that the Soul is Generated : The other , that it grows old and languid , and decaies , as the body doth ; and therefore I shall divide my Answer accordingly . To the First part I reply , that that Axiome , quicquid natum est , possit interire , is true indeed concerning all things Corporeal and Compound ; but not concerning things Incorporeal and Simple , such as I have already demonstrated the Soul to be : so that the Production of the Soul doth not necessitate her Dissolubility . That Incorporeal Natures are incapable of destruction , I have formerly deduced from their want of parts into which they might be dissolved : all exsolubility consisting wholly in Partibility . And , that Simple Natures are likewise incorruptible , is manifest even from hence , that the General and First Matter , though Corporeal and produced from nothing by God at first , doth persevere the very same for ever . So that Dissolubility belonging neither to Incorporiety , nor Simplicity ; it is purely consequent , that the Soul , which is an essence Incorporeal and Simple , cannot be obnoxious to Dissolution . And as to the Production of it , though it be not easie for us ( especially at the first thought ) to conceive how an Incorporeal can be produced , without perfect creation , from which we have good cause to believe that God long since desisted ; yet that the Soul is produced , we have the perswasion of sundry good reasons : As if it were improduct , or eternal à parte ante , it would and must be so , either as Coherent by it self , and a substance sejoyned or severed from all other things ; or as a part adhaerent to another , and deduced from that other , when it is induced into the body . But , that it is not a substance cohaerent per se & ab aeterno , may be inferred from hence , that there is remaining in us no memory of any such eternal state ; that the University of things would want beginning , and so could have neither Author , nor Governour , which is monstrous and absurd , as I have demonstrated in my Book against Atheism ; that if Men had been from all Eternity , they must have been Infinite , and so either there must have been an infinite multitude of Souls , before all excogitable time , or the same numerical Souls must have , by transmigration , been inservient to , or informed successively , not only many , but infinite persons ; when yet it is repugnant , that there should be an infinite number ( lest therein should be admitted as many Binaries , Denaries , Millenaries , &c. as Unities : and so somthing be allowed more infinite than an infinite , which is absurd ) And that our Souls were formerly in other men , who lived before us , we have no monument , no record , but those Fables of Pythagoras , Empedocles , and the like . And , that it is not a Particle desumed from another incorporeal , is demonstrable from hence , that an Incorporeal is uncapable of division into parts : Which reason is so plain and obvious , that I cannot but wonder that Plato , having asserted God to be a Mind Divine and Incorporeal , should neverthelesse contradict himself in affirming , that Mans Soul was a Particle taken from the substance of God himself ; or how he could imagine the Soul to be Inexsoluble , which he thought a part of an exsoluble nature . Wherefore , seeing the Soul cannot possibly be Improduct , either of these two waies ( and certainly there can be no other ) it must of necessity be Product , whatsoever the Manner of its Production be . And here I might ( as I suppose you expect I should ) take occasion to engulph my self in that bottomlesse Sea of Difficulties , concerning the Original and Extraduction of Mans Soul ; but being digressive from my present Theme , and such whereof I am not yet able to give any other account , than what you have met with , in Sennertus , Harvey , and other modern Physicians , who have more expresly addicted themselves to enquire into the mysteries of Generation ; I think it prudence to wave the opportunity . Only thus much I may adventure to say , and it is pertinent to my businesse in hand , that the Production of the Soul cannot be from Matter , because she is her self Immaterial ; nor from an Incorporeal , by way of desumption or partition , because Incorporiety and Divisibility are incompatible : So that they are not altogether destitute of reason , who conceive that it is produced ex Nihilo , and by such a Cause , whose power is immense , and superior to all the Energy of of Nature , which must be God , the Author of Nature . But , however it is plain , that though it hath its beginning and origine together with the body ; yet being Incorporeal , it is not capable of perishing together with it , as you would conclude . And thus much for the First part of your Argument . As for the Remainder of it ; to that Aristotle hath long since provided an Answer to my hand , in the fourth Chapter of his first Book de Anima , which is a Text very apposite , and memorable ( however it either import a Contradiction in the Author himself , or seem capable of their interpretation , who alleage him as a defendant of the Mortality of the Soul ) and therefore I shall recite it . Innasci autem Intellectus videtur , & substantia quaedam esse , nec corrumpi ; nam si corrumperetur quidem , id maximè fieret ab hebetatione illa , quae in senectute contingit : nunc autem res perinde fit , ac in ipsismet sensuum instrumentis . Si enim Senex oculum juvenilem reciperet , non secus ac ipse juvenis videret . Unde & senectus non ex eo est , quod quidquam passa Anima sit ; sed quod simile aliquid , ac in ebrietate morbisque eveniat : ipsaque intelligendi & contemplandi functio propter aliquid aliud interius corruptum marcescit , cum ipsum interim , cujus est , passionis expers maneat . Which words considered , we have good reason to afffirm , that all that change , which the Epicurean would have to be in the Rational Soul , or Mind , during the growth of the body in youth , and decay of it in old age ; doth not proceed from any mutation in the Soul it self , but in some other interior thing distinct from it , as the Imagination , or Organ of the Common Sense , the Brain , which being well or ill affected , the Soul it self suffereth no whit at all , but only the Functions of it flourish or decay accordingly . For , since the Intellect is enshrined in the body , for only this end , that it might collect the Knowledge of things , by the intercession of the Phansy , into which the images of things are conveyed through the Senses ; and that in order to its reasoning concerning them , it might receive hints from those images , which residing in the Phansy , are therefore ( as we have said ) called Phantasms : hence is it , that the Soul , in the beginning of its age , or during Childhood , doth reason but little , because it hath then but few images or phantasms in store , from which it might take occasion of composing discourses : but , in processe of time , it comes to ratiocinate more copiously and perfectly , as having then both more , and more clear and ordinate Phantasms ; and lastly in decrepite old age , it again falls to reason but little and brokenly , because , by reason of the drinesse of the brain , the Phantasms are then either wholly , or for the most part obliterated , and those few that remain , are represented both obscurely and perturbedly . So that ( as Aristotle saith ) if it were possible to give an old man a young Eye , and a young Imagination ; his Soul would soon declare , by exquisite vision , and quick reasoning , that it was not she , that had grown old , but her Organs ; and that she is capable of no more change from the impairment of the body by old age , than is usually observed to arise ( pro tempore ) from a fit of drunkennesse , or some disease of the brain . For , as when the malignity of the Spirits of Wine is overcome by sleep , and dispelled by sweat ; or the violence of a disease possessing the brain , or seat of reason , is abated ; a man doth no longer suffer a delirium , but returns to the clear use of his reasoning Faculty , as before his head was disordered : So , if the Brain and Phansy were youthfully affected in an old man , the Soul would no longer seem to doat , but reason as perfectly as ever before in the vigour and flourishing state of youth . From whence it is evident , that whatever of change men have thought to be in the Soul , by reason of that great decay generally attending old age ; is not really in the Soul , but only in the Imagination , and the Organ thereof , which is not so well disposed , as in the vigour of life . And this might be conveniently explained by the similitude of a Scribe , who cannot write so smooth and fine a hand , with an old and blunted pen , as with a new and sharp one : But the thing is of it self too clear , to need the illustration of Comparisons . And this may suffice to dissolve your mighty Argument objected . Lucretius . My SECOND Argument is desumed from hence , that the Soul is not only distempered and misaffected with diseases of her owne , but infected and touch't also by those of the body : and what is capable of disease or misaffection , either protopathically , or sympathically , is doubtless capable of dissolution . This you may remember , was long since urged by Panaetius of Epicurus sect ; for , Cicero ( primo Tuscul. ) speaking of him , saith ; alteram autem rationem affert , nihil esse quod dole at , quin id aegrum esse quoque possit : quod autem in morbum cadat , id etiam interiturum ; dolere autem Animos , ergo etiam interire . Athanasius . As for such Diseases of the body , which you suppose extend to the discomposure of the Soul , by way of sympathy ; as particulary the Phrensy , Madnesse , Hypochondriacall Melancholy , the Lethargy , Hydrophobia , and others which work upon the brain , and perturb the Animal Faculties : the same Answer will serve to exempt the Soul from suffering any detriment from them , which I just now alleaged against her decay in old age . For , though in truth the Mind cannot exercise its proper functions duely and rightly , in fits of Delirium , the Phrensy , and the like ; nor at all in Lethargies , and Apoplexies : yet this ought not to be ascribed to any depravation or change in the substance of the Mind itself , but only to an indisposition in the Phansy and Animal Organs . And , as for Passions of Grief , Fear , Remorse &c. which are reputed the proper Diseases of the Mind ; in the first place , we may derive our Answer concerning them , from the place of Aristotle newly cited . For , he there subjoyns , Amores , odium , & alia , passiones esse non intellectûs , sed corporis ipsum habentis ; esse enim fortè Intellectum aliquid divinum & passionis expers . By which , his meaning is , that the proper Function of the Intellect , is to understand and reason ( though he was pleased to reckon Cogitation among the Passions ) and that all Passions belong to the Appetite either Concupiscible or Irascible , which is a Corporeal Faculty . For , though Passion be posterior to Cognition , and dependent thereupon ; so that it may seem to be received in the subject , to which Cognition doth belong , that is to the Mind : nevertheless , because the Mind , while resident in the body , doth make use of corporeal Images pre-admitted into the Imagination ; and in the mean while the Phansy , in imagining what things are , doth co-operate together with the Mind , and the motion of the Corporeal or Sensitive Faculty followeth after the perception of objects by the Phansy ; thence it comes , that the whole Commotion , or Passion doth belong to the Appetite and Body , the Mind all that while remain free and unmoved , after the same manner , as a Master and servant travelling together , the servant carries the burden , and the Master goes light and free , and unconcerned in the weight and trouble thereof . But , forasmuch as we must admit a certain Appetite properly competent to the Soul itself , viz. the Rational Appetite ( from the name of its action , usually denominated the Will ) by which we find ourselves secretly inclined and carried towards things Honest and Divine , and which ought to remain in the Soul even after death , since it must then be sensible either of pleasure in the state of felicity , or of pain in the state of misery : therefore , I confess , we cannot deny but there are some certain Motions in the Soul itself , which in respect of the analogy they seem to hold to those of the sensual or Corporeal Appetite , and that we cannot otherwise express them , may well enough be called Passions , yet these are not to be conceived to arise from any dilatation , compression , solution of continuity , and the like violent motions , that might adferr any harme or detriment to the substance of the Soul. Nor , indeed , ought this to seem strange or difficult , in a thing that is Incorporeal ; since even among Corporeals , we observe some , that have a substance unalterable , and so inconsumable , by the most violent motions in Nature , as Gold , Amianthus , and the like ; and that Aristotle makes the substance of Heavenly bodies , such as that it cannot be altered , heated , or dissolved by the heat of the Sun , as all sublunary bodies are . Lucretius . What think you then , Athanasius , of Drunkeness , wherein both the Rational Faculty is highly perturbed , and the Motive as much enfeebled : neither of which could be , if the Soul did not suffer from the violence of the wine ; and what is capable of suffering such damage from external causes , cannot be incapable of totall dissolution from the same , in case their force and activity become more intense . Therefore the soul is Mortal . Athanasius . Why , truly , I think this Argument as light and trivial as your former , and that the same solution will serve to both . For , it is not the Mind , which is overwhelmed with the deluge of Wine , but the brain and seat or instrument of the Phansy , whose images being beclouded and confused by the fumes or spirits of the wine , brought thither by the arteries ; it is impossible the Mind should make use of them with that clearness and distinction , as when they were pure and in order . And , as for that general weakness , which remaines for a while after the drunken fit is over , in all the members of the body ; this is not to be referred to the Mind neither , but to the Motive-Faculty , whose instruments , and principally the Nerves , are then misaffected , and in a manner relaxed , so as they become indisposed to the regiment of the Mind . The best Lutenist in the world , you know , cannot play a tune upon a Lute , whose strings are relaxed by moisture , or otherwise altered from their requisite temper : and yet his skill in musick never a whit the less : why then should you conceive , that the soul should be able to conserve the harmony of voluntary motions in the sinewes , muscles , and members of the body , when the requisite tenour of those her instruments is depraved , by the stupefactive and relaxing force of the Wine , drank in excesse ? The Members of the body are fit instruments ▪ to execute the motions by the Soul impressed upon them ; but when they are surrounded with the malignant and Narcotical vapours of Wine , and thereby relaxed or oppressed ; they become uncapable of the Souls mandates and government , till those vapours being again discussed , they have recovered their natural temper , and due disposition : and yet the Soul it self all that while remain vigorous and strong , as in Sobriety ; contrary to what this your Objection supposeth . Lucretius . Since you so easily expede your self from the Objections drawn from Diseases , and Ebriety ; I shall urge you with one , that seems more tough and knotty , and that is this . As the Body , so also the Soul or Mind is capable of being cured or rectified by the Art of Medicine ; and if so , there must be either an addition to , or a detraction of somwhat from the Soul ; Physick being a Detraction of what is superfluous , and an addition of what is deficient in mans Nature : And therefore the Soul , being capable of addition and detraction , is capable likewise of destruction . Athanasius . Alas , Lucretius , this is still a branch of the same stock ; and to it I may easily accommodate an Answer , out of what I even now replied to your supposed sympathy of the Soul with the body , in some Diseases . For , albeit , it be most true , that by Hellebor and other Antimelancholical remedies , we Physicians usually cure Madnesse , called Insania , and Amentia , Unsoundness or Distraction of the Mind : Yet is it as true , that this Cure is wrought only upon the brain , or seat of the Imagination , which being purged of that adust and blackish humour , which oppressed it , and altered from the distemper therein caused by the noxious and intoxicating qualities of that humour ; the Mind doth soon return to perform all its proper Functions as regularly and exactly , as at any time before the patient was invaded with that distemper of his brain , and depravation of his Phansy . So that , as when a man go's haulting , because one of his shooes is higher than the other , we may well enough say , that man doth hault , though all the cause of his haulting be only the inequality of his shooes ; and to make him go right again , there needs no more , but to moke his shooes equally high : So , when a man haults , as it were , in his Reason , or fails in the evennesse and decorum of his Discourse ; we may say , that man is Unsound or lame in his Mind , though that unsoundnesse consist only in his Brain or Imagination , and to restore him to the right and becomming manage of his reason , there needs no more , but to rectify his Phansy or Brain , in whose preternatural distemper alone his madnesse doth consist . Again , forasmuch as there are ( as it were some certain diseases peculiar only to the Mind ; at lest in that Metaphorical sense , I have already explained : And that these depravities , commonly called Diseases of the Mind , are capable of cure by , that which is truly the Physick of the Mind , viz. Moral Philosophy : Therefore ought we to conceive , that as the Mind is subject to those its Affections , without any the least detriment or alteration of its substance ; so also may it be cured of them again , without any alteration , addition , or detraction substantial . For , since the Diseases of the Mind are nothing else but certain Evill or vitious Habits , contracted by custom ; and those Habits are nothing else but certain Modes or Manners of its standing affected to such or such objects : Thence comes it , that those Vicious Habits may be sensibly expelled by the induction of contrary Habits , that is of Virtuous ones ; like as a Crooked staffe may be made streight , only by bowing it the contrary way . And though no similitude be exactly congruous in this case , because the Affections of Corporeal Natures hold no correspondence with those of Incorporeals : Yet I choose to make use of this , of the rectification of a crooked staff , because the Crookednesse of the staff doth in some sort represent the Curvity of a Mind misaffected by vicious Habits ; and the Rectitude of a staff , equally represent that Rightnesse of the Mind , which is acknowledged in the Soveraignty and Habit of Virtue . And thus you see , that the Curability of the Mind by the prescripts of Morality , doth not import its dissolubility , as you infer , but rather the Contrary ; for no Moral precept can be applied to , or work upon a Corporeal or Dissoluble essence . Lucretius . From Diseases and Remedies both of Body and Mind , let us have recourse to Death , and see if from the manner of its Tyranny we can raise an Objection or two against your opinion of the Souls being naturally exempted from the same . It is observed , that Men generally die Membratim , limb after limb , death advancing by sensible degrees from the extream parts to the Central and more noble : as if the Soul were not a substance intirely collected into it self , or resident in any one particular place of the body ( as you seem to conceive ) but diffused and scatter'd in several pieces , and so subject to dissipation part after part . Athanasius . The Solution of this is far from being difficult . For , conceiving the soul , as Incorporeal , to be diffused through the whole body , not by Extension of bulk , but by Replication , or ( as the Schools speak ) by position of the same Entity in each part of the body ; it is easy to understand , that the soul , when the members grow cold and mortified , doth then , indeed , instantly cease to be in them : yet is not cut off piece-meal , or diminished , and so sensibly or gradually dissipated , as you suppose ; but the whole of it remains in so much of the body , as yet continues warme , and perfused by the vital Heat , untill ceasing longer to animate the principal seat or throne of its residence ( whether the Brain , or Heart ) it at length bid adieu to the whole , and withdraw itself intire and perfect . What I here say , of the Constitution of the whole Soul in the whole body , and the whole Soul in every part of the body , by way of Replication , or Position of the same Entity in divers places at the same time ; is , I confess , som what obscure , and the imperfection of our knowledge in the affections of Immateriall natures , will hardly permit us to illustrate it : yet , lest you should think it meerly imaginary and sophisticall , I may assert the possibility and reasonableness of it , by a similitude of an intentional species , or visible Image ; Which all men allow so to be diffused through the whole medium or space , as that it is at the same time whole in every part of that space : because in what part soever of the space the eye of the spectatour be posited , the whole Image is still visible therein . Now , if this manner of total diffusion , without fraction or division , be competent to the visible species , which is Corporeal , as I have amply proved in my Physiology , where I treated expresly of the nature of Vision : certainly it must , with more reason , be competent to the Soul , which is Incorporeal . And as for what you observe , of the gradual encroachment of Death , and the sensible mortification of one limb after another , beginning at the feet and other extremities of the body , and creeping along to the heart ; the reason thereof is only this , that the Vital Heat or Flame , being almost either suffocated by putrefaction of the blood ( the only fewel by which it is maintained ) in Diseases , or exhausted by old age , goes out , like a Lamp , by degrees ; ceasing first to enliven or irradiate the parts that are most remote from the Focus , or Heart , and then failing in its conserving influence more and more , untill at length suffering a total extinction in the very Heart ( as it were in the socket ) it leave that also cold and livelesse . So that Death is an extinction only of the Vital Flame , not of the Soul , which as Solomon calls it , is the brightnesse of the Everlasting Light , the unspoited mirrour of the power of God , and the Image of his Goodnesse ; and being but one , she can do all things , and remaining in her self , she maketh all things new . Lucretius . There is another Argument of the Soul's Mortality drawn from hence ; that the Soul is as well a part of the Body , as the Eye , Ear , or the other Sensitive Organs : But these are no sooner separated from the whole , than they become incapable of all Sense ; And therefore the Soul , when once separate from the Body , must likewise become destitute of Sense . Athanasius . The Mind or Soul cannot , without great impropriety , be said to be a part of the Body , as the Eyes and Ears , and other Organs of Sense are ; insomuch as these belong to the Integrality of the Body , and the Soul belongs to the Integrality of the Totum Compositum , and is the Essence or Form of Man : And the Soul , indeed , is in them all , and in all the rest of the Body , but none of them is in the Soul. So that for this reason alone , you ought not to conceive a parity betwixt the Soul and the Instruments of sense , as to their incapacity of Sensation , after their division from the body : being the Soul is the very Principle of Sense , and the Organs can have no Sensation without Her. But , not to insist upon this , I deny the Soul to be a part , as the instruments of sense are ; because , otherwise than those all are , she is Incorporeal , and is to her self , and hath , both in her self , and from her self , the principle of all her actions and energy , which none of those can pretend to . For , she doth not borrow or derive from any other principle her power of Understanding or Reasoning , as the eye doth its Faculty of seeing , & the Ear its faculty of Hearing : but hath it immediately and solely from her self ; and therefore it is no wonder , if the Eye or Ear , once disjoyned from the body , can see , nor hear no longer , &c. but the Soul , when separated from the body , can understand and Reason of and within her self . Lucretius . But , pray Sir , reflect a little upon this ; that the Soul and Body are mutually connected and as it were United by so neer a relation or Necessitude , as that look how the body , being once destitute of the soul , can no longer performe any vital Action : so neither can the soul , when once departed from the body , and mixt with the Aer , performe any action vital , or Animal ; unless you please to give yourself the liberty of imagining , that she doth then animate that part of Aer , in which she doth take up her new lodging , and of that forme herself instruments fit for the execution of her faculties . Athanasius . However the Conjunction of the Soul and body be very intimate ; and the most part of vital and Animal actions belong to the Totum Compositum , or whole Composition : yet from thence it doth not follow , that though the body be incapable of any of those actions , without the Soul ; therefore the in capacity is reciprocall , and the soul can doe no actions , without the body ; because the soul is the Principle of life and activity to the body , but not the contrary . When we behold a souldier fighting with a sword or other weapon , we cannot justly say , that when he is deprived of those weapons , he can no longer strike a blow : because , though his weapons be gone , he hath still his armes and hands , wherewith he can strike , when and as often as he pleaseth . So , when the Soul is every way provided of Members and Organs , as it were with a Panoplie or complete armour , and therewith performs several actions , vital , and Animal ; we cannot say , that if once it devest itself of that armour , and become naked , it can no longer exercise its proper functions of Intellection and Ratiocination ; because , though the instruments , by the mediation whereof she doth commonly understand and reason in the body , be taken away , yet still she retains her Faculties . Nor will it be therefore necessary , that when the soul is departed from the body , and breathed forth into the Aer ( as you , with the vulgar , seem to conceive ) that aer should be thereby Animated : because it is essential to it , then to act , i. e. to understand and reason , without the mediation of any organs at all ; and neither in the aer , nor any other body whatever can the soul either meet with , or create those dispositions , that are requisite to vital information . This Comparison , I have here made betwixt the Soul and a Souldier , is I confess incongruous , as to the point of Information ; yet it holds with conveniency enough , as to the point of Operation ( and your question doth chiefly concerne that ) : the weapons of the souldier are as much dead and useless instruments , without the hands , that are to manage them , as the members of the body are without the Soul ; and as these are Animated by the soul , so are those in a manner , Animated by the hands of the Souldier . And this may be extended also to the solution of that so famous an Objection of Aristotle ( 1. de Anim. 8. ) where he saith ; Esse quidem Animam separabilem , si aliquam functionem habeat , quam sine corpore exerceat , v. c. Intellectionem , quae est ipsius maxime propria , si modo ea quaepiam Imaginatio non sit , aut sine Imaginatione fiat : necesse autem est , eum , qui speculatur , speculari simul aliquod phantasma ; Ergo &c. The soul is to be accounted separable , if it hath any function , which it can exercise without the body , namely Intellection , provided that be not a certain kind of Imagination , or can be performed without Imagination : but experience testifieth , that no man can speculate , or understand , without Phantasms ; and therefore it is not likely , that the soul is a distinct substance and separable from the body . For , the ground hereof is false , viz that there is no Intellection , but what is either direct Imagination , or done by Imagination ; as we have formerly proved ; and that with no sparing hand , so that we need not here repeat it . Nor had I here remembred this Argument of Aristotle , but that this you now urge is very neer of kin thereunto , as to its force and importance , and so put me in mind of it afresh . Lucretius . An Eighth Objection may be made from hence ; that the Soul being once expired , the body soon corrupts , stinks , and resolves to dust : I say , expired , or like a vapour exhaled through the conduits and pores of the body ; and therefore so divided into small portions or particles , as that in that very Egression or Expiration , it must be wholly comparated to Dispersion ; and what is capable of such dispersion , is capable of totall dissolution . Athanasius . You might well , Lucretius , have spared yourself and me the trouble of this impertinent objection , had you thought my Answer to your Fifth , worthy your memory . For , since you could not then deny , that the soul , as Incorporeal , is diffused through the whole body ; and therefore may issue out of it intire and unimpaired , as possessing no place , and in that respect , as capable of passing through the solid and compacted parts , as through the conduits and pores : why should you now resume that gross conception , of the Souls expiring from the body , like a vapour , or exhalation ? And , as for the Putrefaction of the Body , after the Soul hath withdrawn itself from it ( though it nothing at all concern the buisiness in hand ) I say , the Cause thereof is the defect of that vital Agitation of the Heart , Blood , and spirits , by which the Humours most prone to putrifaction , were partly kept from subsiding and fermenting , and partly so extenuated , as to be discussed and expelled . Lucretius . A Ninth from hence ; that in Lipothymies or swooning fits , the vigour of the Soul is so much abated and brought low , as that it would be totally dissolved and extinguished , in case the Causes of those its Failings or Dejections , were yet more violent , as frequently they are , and then they cause sudden death . Athanasius . Here you recur to the Symptomes of bodily Diseases again ; but I wish I could as easily remove them from the body , as you from defending the Mortality of the Soul , by any considerations drawn from them , and their most fatal effects . For , as to Lipothymies , which according to the Etymologie of the word , you call Failings of the Soul ; they are in truth only Failings of the Heart , or vital influence ; arising from the preclusion or stopping of those passages , ordained for the continual transmission of vital Spirits ; which as servants , the Soul makes use of to Life , Sense , and Motion . And , therefore , reflecting upon what I have already said , it is obvious to conceive , that the whole Soul being diffused through the whole body ; all the failing in Swooning fits doth fall , not upon her Self , but upon the Vital Organs , which at that time are rendred unfit for the uses and actions , to which they were framed and accommodated . And , if the Causes of such Failings should chance to be so violent , as to induce suddain death ; then the Soul , indeed , would and must wholly depart : yet not by reason of any dissolution of its substance , or exceeding imbecility in it self ; but only for want of those Dispositions in the Organs of life , by which she was enabled to enliven the body . And here I could mind you of a certain sort of Lypothymies , that happen in Ecstasies of some Holy men , when the Soul being transported with the superlative beauty and excellency of Divine Objects , in abstracted contemplations , doth so much neglect her inferior functions , as that the body all that while seems senselesse and livelesse : And yet this an argument rather of the strength of the Soul , than of any Failing or Defection in it self . I could also insist upon this , that in sleep there is a kind of Defection of the influence of the Soul upon her corporeal Organs , especially those inservient to Sense and Motion ▪ and yet the Soul is then most her self , as Cyrus long since observed , in one of Xenophons Orations , in these most elegant words ; Dormientium Animi maximè declarant Divinitatem suam ; multa enim , eum remissi ac liberi sunt , futura prospiciunt : ex quo intelligitur , quales futuri sint , cum se planè corporis vinculis relaxaverint . But the Objection , being otherwise refuted , doth require neither . Lucretius . Experience teacheth , that no man , when dying , findeth his Soul to depart out of his body whole and at once ; but rather to fail by degrees within his breast , just as he doth his Sense , in each proper Organ : Which he would not do , in case his Soul took her flight whole and intire , out of his breast , as a bird out of a Cage ; and therefore it is probable that the Soul , being dissolved at the instant of death , is breathed out in dispersed Atoms together with the Aer expired from the Lungs . Athanasius . You must needs be streightned for Objections , Lucretius , when you fly to uncertain Experiments , and incompetent conceptions of vulgar heads ; and therefore I hope , you cannot much longer hold out against truth . I say , to uncertain experiments ; because , since it is impossible that any man , in the extream moment of life , wherein his Soul ceaseth to be either in his breast , or any other part of his body , should say to the standers by , Now I am sensible of the egresse or flight of my Soul , and I perceive how it departs ; because while he is able to speak , or be sensible of any thing , the Soul is still in the body , and at the instant of its departure , the Speech & all Sense fail for ever : The experience you alleage is uncertain and so no experience at all . To incompetent Conceptions of vulgar heads ; because the common people , not being able to understand the nature of an Incorporeal ; and how possessing no place , no body can hinder its passage or trajection ; have a certain grosse apprehension , that the Soul must issue out of the breast , the same way that the breath doth out of the lungs . And as for its Dispersion into Atoms ; you do ill to suppose it to be Corporeal , when you have been so often beaten from that starting hole . These Impertinences are much below so great a wit , as yours , Lucretius ; and I should very much wonder how you could fall upon them , but that I ascribe it to your present humour of Contradiction , which doth many times transport even wise men themselves to gross extravagancies . Lucretius . If the Soul were Immortal , and conscious of its Immortality , as you have affirmed ; certainly it would not grieve to leave the body , which is rather its prison , than delightful Mansion ; but rather rejoyce to be set at liberty , and exult , as a snake doth to cast her slough , or a stagg his old horns . Athanasius . To this I prepared a Solution , when I proved the Appetite of Immortality to be Natural to the Soul , however this present life cause in us a love of it self , above that we ought to have of our future state ; just as the Appetite or love of Health doth not cease to be Natural , however the blandishments of Sense , and flattering baits of some present pleasure , that impugnes health , may create in us a stronger desire , for the time : and therefore you might have well omitted here to argue the Mortality of the Soul , from its reluctancy against death , and unwillingnesse to leave its old companion , the body . However , without insisting upon this , that many men even in this life , long used to a mean and turbulent state or condition , become so depraved and abject in their judgement and affection , as to refuse to change it for a better , if they might : To what I have said formerly of the Universal desire of Immortality , I shall annex this one both pertinent and memorable consideration , out of Cicero ( in Catone majore ) Quid , quod sapientissimus quisque aequissimo animo moritur , stultissimus iniquissimo ? Nonne nobis videtur Animus is , qui plus cernat , & longiùs , videre se ad meliora proficisci : ille autem , cujus obtusior sit acies , non videre ? Equidem efferor studio patres vestros quos colui , & dilexi , videndi . Neque verò eos solùm convenire aveo , sed illos etiam , de quibus audivi & legi , & ipse conscripsi . Quò quidem me proficisceutem , haud scio quis facile retraxerit , & tanquam Peliam recoxerit . Quod si quis Deus mihi largiatur , ut ex hac aetate repuerascam , & in cunis vagiam , valde recusem ; nec verò velim , quasi decurso spatio à calce ad carceres revocari . Doth not every wise man die with extream content and serenity of mind ; and only Fools with disquiet , impatience , and reluctancy ? Is not that mind to be accounted the most clear sighted , which seeth things afar off , and discerns that it is to be translated into a better state : and that dim and weak , which doth not look beyond things present , and discern nothing of its future condition ? For my part , truly , I am even transported with vehement longing to behold again the faces of those brave men , your Fathers , whom , in their lives , I so much loved and honored . And not only them , but some other worthy persons also , whose fame I have heard and read of , and celebrated in my own writings . And , if I were so happy once , as to be on my journey toward those Heroes ; I know none , that should easily draw me back again , or retard my speed , by restoring my youth , like Pelias . If any of the Gods should think to do me a favour , in making me young again , now after I have attained to this my declining age : I profess , I would refuse the proffer ; nor would I , having run over the stage of life , be brought back again to the post , from which I first set forth . Hereunto I might add also that patheticall Exclamation of that Emperour of wisedom , Marcus Antoninus ; Ecquando futura es , O Anima , bona simplex , una , nuda , corpore te ambiente dilucidior ? Ecquando dispositionem dilectioni et affectui genuino deditam degustabis ? Ecquando futura es plena , rei nullius indiga , nihil desiderans ulterius , nihil expetens &c. As if He were angry , and passionately expostulating with his soul , that she staid so long in the indigent and vexatious condition of this life , and had omitted opportunities of translating herself into a better , in which she would be intirely Herself , and injoy those pleasures , that are more genuine and agreeable to her immortal nature . But , so clear a truth , as this of the Souls desire of an Immortal state , after death , notwithstanding the unwillingness of some abject minds ( loaden with earthy and base affections ) to submit to the stroke of Death , which alone can transport them into that state : doth need no further testimonies , or illustration . Lucretius . If the Soul survive the body , and be Cognoscent or Knowing , after death ; doubtless it must be furnished with senses , that so she may see , hear , &c. in order to her knowledge : but , when once divorced from her Copartner , the body , she neither hath , nor can have Organs for any such uses at all ; and therefore she can have no knowledge . Athanasius . Here again you touch upon that so often rejected confusion of Knowledge and Sensation , as if they were one and the same thing ; when from sundry passages in my precedent discourses , you might have easily collected , that the sense ascribed to the Soul , is neither Hearing , nor seeing , nor &c. but the very power of Understanding , or Intellection itself : which is indeed called many times [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sense , in a general acceptation of the word ; because Cognition is a Perception , and because it comprehends , in way of Eminency , all the subordinate senses , or Faculties of sensation , i. e. by itself it knowes Colours , as the Eye ; sounds , as the Eare ; and so of the rest . And this is the proper prerogative of superior Faculties , that besides their owne higher and nobler Functions , they comprehend likewise all the Functions of Inferiors , and that in a transcendent and more excellent manner , as I have already explained . But , as for the particular manner of the Souls Knowledge , after death ; I remit you to Sr. Kenelme Digbies sublime Speculations concerning the condition of a separate Soul ; in which , though perhaps you may not meet with such satisfaction , as you expect : yet you will meet with more than I can now give you , without repeating his notions . Lucretius . Well , Athanasius , you would not have referred me to another , but that you are almost exhausted and wearied with speaking thus long yourself ; and therefore it becomes me in civility to consider the weakness of your lungs , and slowness of your tongue ( of both which I remember , you have many years since often complained ) and to ease you of this penance my curiosity put upon you , as soon as I have proposed one Objection more , which wiser men than myself have thought not a little difficult to be solved ; and that , in short , is this . Considering the vast disparity and ( in truth ) absolute incompossibility betwixt the affections of a Corporeal and Incorporeal Nature ; it seems unreasonable to conceive , that they can be conjoyned in one Composition , such as Man is , if ( as you affirme ) his soul be an Immortal substance , and his Body a Mortal . Pray , therefore , make good the possibility of such a Conjunction : and , if you can , explain what is the common caement or Glew , that unites and holds them together ; and then I have done opposing you . Athanasius . You very well understand Epicurus doctrine of an Eternal and Incorporeal Inanity , or space diffused through the world , and commixed with all Bodies or Concretions , which are yet dissoluble : and doe you pretend after this , that you cannot conceive it reasonable , that an Incorporeal should be conjoyned to a Corporeal ? But , suppose you really cannot conceive it reasonable ; must it therefore be unreasonable , when so many and so eminent Philosophers have understood , and allowed the reasonableness of this Conjunction ? What think you , in the first place , of Plato , Aristotle , and all their sectators , who unanimously held the Anima Mundi , or Universal Soul , and that being diffused through all parts of the Universe , it associateth and mixeth itself with all things , and totam intus agitat molem ? And then what think you of those words of the great Hermes , quoted by Lactantius ; when discoursing of the Nature of Man , and how he was Created by God , he saith : Ac idem ex utraque natura , immortali putà , ac mortali , unam hominis naturam texebat , ipsum quadamtenus immortalem , quadamtenus mortalem faciens ; ac eundem accipiens , in medio quasi interstitio , heinc divinae , immortalisque ; illeinc mortalis obnoxiaeque mutationi naturae constituit , ut in omnia intuens , omnia miraretur . And thus Trismegistus ; from whence it came , that Man was esteemed as it were the Horizon of the Universe , in whom Supreme natures are joyned to the most Low , and the Heavenly to the Earthy : and this with admirable correspondency , and as beseems the perfection of the Universe ; because , since there are some Natures purely Incorporeal and Immortal , and others purely Corporeal and Mortal ; that these Extremes might not be without a Mean , nothing seems more congruous , than that there should be a certain sort of third Natures , so mixed and compound of both the others , as to be Incorporeal and Immortal , on one part , and Corporeal and Mortal , on the other . Again , whereas you imagine it absurd , that natures so extremely different should concur to constitute one Composition ; I beseech you , Lucretius , are not Heat , and Cold , white and black , as different each from other , as Immortal and Mortal ? and yet you see , they are often conjoyned together , so as that a Middle or Third nature doth result from their union , as in particular , warme , from Heat and Cold , and Grey or browne , from white and black . Nay , there seems so much the less repugnancy betwixt Immortal and Mortal , Incorporeal and Corporeal natures ; by how much they are the less Different and Incompossible because they are only as it were Disparate among themselves , and capable of conserving a whole nature : but Heat and Cold , Whiteness and Blackness , are absolute Contraries , and cannot consist together , without reciprocal destruction , or maintain a durable Union . And thus much for the First part of your Demand , viz , the Possibility of a Conjunction betwixt an Incorporeal and a Corporeal Nature . As for the remainder , viz , what is the Common Medium , Cement or Glew , by which two such different natures are married and united into one Compositum ; I Answer , that I conceive it to be the Blood , especially the spiritual and most elaborate or refined part thereof : according to that ancient opinion of Critias , Sentire , maximè proprium esse Animae ; atqe hoc inesse propter sanguinis naturam ; commemorated by Aristotle ( though with dissent ) in the 2 Ch. of his 1. Book de Anima ; and with the testimony of sundry admirable Experiments , both revived and asserted by our perspicacious Contryman , Dr. Harvey , in his Exercitations concerning the Generation of Animals . For , since the visible observations of the Manner and process of Nature , in the production of the Chicken in and from the Egg , doe assure that the Blood is the part of the body , which is first generated , nourished , and moved ; and that the Soul is Excited and as it were Enkindled first from the blood : doubtless , the blood is that , in which the operations vegetative and sensitive do first manifest themselves ; that , in which the vital Heat , ( the primary and immediate instrument of the Soul , especially as to Animation ) is innate and congenial ; that , which is the Common Vinculum , or Caement of the Soul and body ; and that , by the mediation whereof , as a vehicle , the Soul doth transmit her conserving and invigorating influence into all parts of the body . Nay , considering that the Blood , by perpetual Circulation , doth flow ( like a river of Living water ) round the body , penetrating into and irrigating the substance of all the parts , and at the same time communicating to them both Heat and Life ; and that the Heart is framed for no other end , but that by perpetual pulsation ( together with the concurrence of the veins and arteries ) it may receive this blood , and againe propell it into all the body : I say , these things duely considered , it can be but a Paradox at most , to affirme , that the Soul having its first , and perhaps principal residence in the Blood , may very well be conceived to be , in respect thereof , Tota in toto , and tota in qualibet parte . And , lastly , concerning the Manner of this Conjunction of the Soul and body , by the Mediation of this vital Nectat , the Blood ; it is not necessary , with the Vulgar , to imagine , that they should mutually touch , and by hooks take reciprocall hold each of other , in order to Cohaesion and constant Union ; for , that is competent only to Corporeals ; but that Incorporeals should be conjoyned either one : to another , or to Corporeals , no more is required but an Intimate Praesence , which is yet a kind of Contact , and so may serve in stead of mutual Apprehension and Continency . So that this special Manner of Praesence is that and only that , by which an Incorporeal Entity may be united to a Corporeal . And now I have explained those difficulties concerning the Conjunction of the Soul and Body , the one an Incorporeal and Immortal Being , the other Corporeal and Mortal ▪ which you seemed to think in-explicable . I expect you should be as good as your promise , no longer to oppose me , but hereafter concurr with me in opinion , that The Soul is an Immortal substance : and that its Immortality is not only credible by Faith , or upon Authority Divine ; but also Demonstrable by Reason , or the Light of Nature . Lucretius . You may remember , Sr : I told you in the beginning , that though I am an Epicurean , in many things concerning Bodies ; yet , as a Christian , I detest and utterly renounce the doctrine of that Sect , concerning Mens Souls : and that I askt your permission to interrupt you sometimes in your discourses , by intermixing such Doubts , and Objections , as seemed to render the Demonstration of the Souls Immortality , by meet ▪ Reason , exceeding difficult , if not altogether impossible ; to this end only , that I might the more fully experiment the strength of your Arguments to the Contrary . So that notwithstanding all my Contradiction , you ought to believe me still as strongly perswaded of the truth of what you have asserted , as if I had acted your part , and undertaken the assertion of the same myself : my diffidence being not of the Souls Incorruptibility , but of the possibility of its Demonstration , by you or any man else . And now , though you have brought , I confess , most excellent Arguments to prove it , and both satisfied all my Doubts , and solved all my Objections : yet whether you have so Demonstrated it , as to exclude all Dubiosity , and compell assent ( which is the propriety of perfect Demonstration ) in a pure Natural Philosopher , who refuseth to admit any other conviction , but from the Light of Nature ; I must leave to the judgement of our Arbiter , the noble Isodicastes , who will not , I am well assured , deliver any but an equitable Censure in the Cause . Athanasius . And you may remember too , Lucretius , how in the beginning I advertised you of the Unreasonableness of such over-curious Wits , as expect Mathematicall Demonstrations in Metaphysicall Subjects , which are really incapable of them ; and gave you an undeniable Reason thereof . So that considering my timely prevention of your expectation in that kind ; and your owne confession that I have satisfied all your Scruples , and solved all your Objections : I cannot but wonder at your obstinacy in your old opinion , that it is not possible to convince a meer Natural man , of the Souls Immortality , by the testimony of pure Reason . Nevertheless , I freely joyn with you , in your Appeal to the verdict of Isodicastes , than whom certainly no man can be more judicious , no man more just . Isodicastes . The matter now at last in dispute betwixt you , seems to be this ; whether in a Thesis , or Proposition , which is not capable of being evinced by a Geometrical Demonstration ( as this of the Souls Immortality seems not to be ) there can yet be expected such substantiall and satisfactory Reasons , Physical or Moral , or both , as may suffice to the full establishment of it's Truth , in the mind of a reasonable man ? And therefore ( that I may give you my opinion , in a word ) I say ; that though in things belonging to the eognizance of a pure Philosopher , every one ought to seek for the best assurance , of which the nature of that thing , into which he enquireth , will possibly admit ; and that the way of Demonstration , More Geometrico , is of all others the most convincing and scientificall : yet , since many things not only in Metaphysicks , but even in Physicks , are of so retired and abstruse a nature , as not to be brought under the strict laws and rules of Geometry , of which notwithstanding we may acquire a competent certitude , by well examining their Effects and constant Operations ; as on one side , we ought not to require absolute Demonstrations , where the Condition of the subject doth exclude them ; so on the other , we ought not to deny the force of all other testimonies , that right Reason offereth in evidence of its verity asserted , especially when all that can be said against it , shall be found vain and light , in comparison of what is alleaged in defence of it . This considered , though Athanasius hath not precisely ( according to the rigorous acceptation of the word ) Demonstrated the Immortality of Mans Soul ; yet forasmuch as He hath proved it by good and important Reasons , aswell Physical as Moral , such as are not much inferiour to absolute Demonstrations , and such as by vast excesses transcend the weight of all your opposite Allegations , Lucretius : truely , I think you ought to rest satisfied , that He hath discharged himself of his Undertaking to the Full ; especially since it would be a very hard task for you to maintain , that all the beams of the Light of Nature do concentre only in Mathematical Demonstrations , and that we can know nothing , which is not Demonstrable . And now Gentlemen , if you please , let us be going towards my house , where I am sure we were expected at least an hour agoe , and where I shall have leasure to thank you more solemnely for the infinite content I have received from your Conversation . Athanasius . We are ready to attend you , Noblest Isodicastes ; and shall ever be as ready to acknowledg the singular Honour you have done us , in losing this Evening upon persons so unable to merit your attention , as we have now shewne ourselves . FINIS . 
A85674	----	An historical anatomy of Christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 Endued with grace, 2 ensnared in sin, 3 troubled in conscience. With a concluding meditation on the fourth verse of the ninth chapter of Saint John. / By Edmund Gregory, sometimes Bachelour of Arts in Trin. Coll. Oxon. Gregory, Edmund, b. 1615 or 16. 1646 Approx. 290 KB of XML-encoded text transcribed from 80 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A85674 Wing G1885 Thomason E1145_1 ESTC R40271 99872578 99872578 169411 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85674) Transcribed from: (Early English Books Online ; image set 169411) Images scanned from microfilm: (Thomason Tracts ; 164:E1145[1]) An historical anatomy of Christian melancholy, sympathetically set forth, in a threefold state of the soul. 1 Endued with grace, 2 ensnared in sin, 3 troubled in conscience. With a concluding meditation on the fourth verse of the ninth chapter of Saint John. / By Edmund Gregory, sometimes Bachelour of Arts in Trin. Coll. Oxon. Gregory, Edmund, b. 1615 or 16. Marshall, William, fl. 1617-1650, engraver. [16], 141, [3] p. : ill., port. (woodcut, metal cut) Printed for Humphrey Moseley, and are to be sold at his shop, at the signe of the Prince's Arms in Pauls Church-yard, London : 1646. Frontispiece portrait of the author signed: W. Marshall sculpsit. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- John IX, 4 -- Commentaries -- Early works to 1800. Soul -- Early works to 1800. Melancholy -- Early works to 1800. 2007-10 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-07 Olivia Bottum Sampled and proofread 2008-07 Olivia Bottum Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion An HISTORICAL ANATOMY Of CHRISTIAN MELANCHOLY , Sympathetically set forth , In a threefold state of the soul . 1 Endued with Grace , 2 Ensnared in Sin , 3 Troubled in Conscience . With a Concluding MEDITATION On the Fourth Verse of the Ninth Chapter of Saint JOHN . By EDMUND GREGORY , sometimes Bachelour of Arts in Trin. Coll. Oxon. London , Printed for Humphrey Moseley , and are to be sold at his shop , at the signe of the Prince's Arms in Pauls Church-yard . 1646. EDMUNDI GREGORII VERA EFFIGIES AETATIS SUAE AN o TRICESIMO PRIMO AN o 1646. Even now I was not , and ere long I must : From what thou seest , againe returne to Dust. Gaze not on this poor● earthly shade of mine ; But read the substance which is more Divine . W. Marshall sculpsit The AUTHOR'● Brief Directions To the READER . LEt me obtain ( loving Reader ) this favour , that you take notice of these few Directions in the perusal of this little Book . First , that the main Rule of my thoughts in the compiling hereof , hath been Experience ; I say , The Experience out of divers particulars diligently ( according to my poor skill ) comprised together into one . And truely if , according to the Philosopher , Experientia est optima Magistra , Eperience be our best Teacher , as also a chief guide in all our Divinity ; doubtlesse it is worth the labour seriously to mark it . Yet since that what I have written is not the Experience of all men , but of some ( for who is able to finde out all the secresie of but one heart , much more of all hearts ? ) let it not , I pray , by any means offend you , if you chance to meet with that thing which concurs not with the Experience and Motion of your own soul ; for I intend nothing herein as a positive Doctrine or an absolute Rule : if any thing be generally true in all or most men , be it so ; if not in those things which are strange to your soul , let your Discretion be your better Direction : for you must consider , that like an Anatomist I have cut up as well the Brest as the Head , and as well the Belly as the Brest : I have equally let out the foul and deformed parts that are in Man or Mankinde , as well as the fairer and better parts : Here is perchance somewhat of all sorts of men , and again something perchance which disagrees with most men . Secondly , for my expressions , I have endeavoured to declare every particular herein in the fittest and most naturally-agreeing terms ( as neer as I could ) according to the lively sense of the Truth , conceiving a congruity of speech to be the best eloquence ; shattering in also now and then an expression in Verse , to the end the serious intention of your minde may the more pleasantly run on in reading : for though my poor and humble Verses adde perhaps but little ornament to the matter , yet since they do not at all interrupt the sense nor your thoughts with any long Parenthesis , my hope is they may be delightful in their variety , though they be not in their elegancy . And whereas again I have cast my words into a sympathetical and fellow-feeling Mould , the cause is , Partly for that mine own experience gives me good reason for it ; and partly again , for that I conceive , Nihil humanani à me alienum , No humane thing that belongs to Mankinde to be so strange unto me , but that I may fitly sympathize and sensibly concur with it . Saint Paul was all things unto all men ; to the Jews , a Jew ; to the Gentiles , a Gentile ; to the sinners , a sinner , that he might work the more effect and comfort in all . Thirdly , I shal earnestly desire , if your time and ability may conveniently serve , that you will adde your own Experimental Observations hereunto , to the encreasing of this poor Book ( if God shall so give his blessing ) into a larger Volume : for I could heartily wish that learned men would studie Themselves as well as their Books ; would more set forward in communicating their Experience , I say , the real Experience of their Hearts , rather then the Imaginary notions of their Brains , to the publike use , for comfort and encrease of Knowledge unto others . Lastly , whereas I have laboured very much for Brevity , knitting up all things short and close together , to the end I might not be tedious unto you ; so that it may be dum brevis esse labore obscurus fio , whilest that I strive to be brief , I become obscure , and the more dark to the apprehension of him that readeth : My humble Request therefore is , that you would bestowe , if not a repetition , at leastwise the more heed and deliberation in reading : and as Elisha did in reviving the Widows Childe , so let me beseech you to take this little Book up into your Chamber or Private Room , to spread it before you , and to stretch your self upon it , to apply the inner shape and proportion of your hearts unto it ; and so by your Prayers unto God , to desire that you may finde a soul and life in the reading of it , that it may so animate in you , that it be not as a dead and altogether-unprofitable thing , which I also shall ever pray for to the utmost of my power . And thus for the present I take my leave , remaining Yours , E. G. The Author's POEM to Himself , on James 3. 17. IF thou , my soul , wouldst true Religion see , Lo , here in brief thou may'st resolved be . The Wisdom that descendeth from above , Is pure , as saith S. Iames , and full of Love ; Mercy and Peace it doth extend to all , Without deceit , and nothing partial . The Head. If sin be Folly , Madnesse , want of Wit , The Righteous then are wis● and most discreet . Wisedom . If Christ our Wisedom came down from on hie , All earthly knowledge is but vanitie . The Eyes . This Wisedom's pure , and filleth us with light , To trust in him who passeth humane sight . Faith. This Wisedom's pure , and pu●ifi'th the minde From those dark works which make the Conscience blinde . The Hands . It seek●e● Peace , it hateth to contend ; It 's gentle , milde and loving to its friend . Charity . With it , Forgivenesse easily is found ; In it , Compassion doth to all abound . The Feet . And all this Good it freely doth impart , Without a pa●tial , p●oud o● grudging heart ; Good meaning . Nor do●h Hypo●●isie these Vertues kill , With by resp●cts , or a Sinister will. Here is Religion's Head , its Eyes , its Hands ; Here are those Feet on which it firmly stands . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☞ E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Know thy Self . Ex tui Scientiâ , fit Conscientia . JER . 17. 9. The heart is deceitful above all things , and desperately wicked : who can know it ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . O thou that knowest the hearts of all men , Create in me a clean heart , O God , and renew a right spirit within me . And I saw the dead both great and small stand before God : and the Books were opened , and another Book was opened , which is the Book of Life : and the dead were judged of those things which were written in the Books , according to their works : Revel . 20. 12. Of the Soul endued with Grace . THe natural disposition and temper of man being much addicted to Melancholy , will be apt in very childhood to make our apprehension lay cares and sadnesse neer our heart , to delight our selves in solitarinesse , and to spend the time in Soliloquies and private Speculations : even so much may nature be enclin'd to these exercises of Contemplation and such fictions of Phancie , that many an hour shall we sacrifice to this our genius ; gladly separating our selves from Company , and picking out what time we can spare for this purpose . These Contemplations with which our Christian thoughts will be thus aff●cted , are chiefly grounded at first on the familiar objects of Sense , and raised to some divine and heavenly purpose ; either shall we be soaring up to the consideration of the glorious magnificence of those more excellent Creatures , the Sun , the Moon , the Stars ; or hovering lower upon the delightful variety of Beasts , of Fowls , of Fishes , upon the strange diversity of Nations , of Countreys and Kingdoms ; again another while perchance we shall be conversing with God by magnifying his greatnesse ; as thus : O Lord our Governour , how excellent is thy Name in all the world ! thou that hast set thy glory above the heavens : or by admiring his mercy ; as thus : Thy mercy , O Lord , reacheth unto the heavens , and thy faithfulnesse unto the clouds : or expostulating with him concerning Mankinde ; as thus : Oh remember how short our time is : wherefore had thou made all men for nought ? Our thoughts this way will be usually very deep , very serious and earnest ; and we shall be affected with them to the life , insomuch that they will often provoke in us the passion of grief with tears of joy , with exceeding cheerfulnesse of minde , even according to that pathetical affection of David , when he said , My lips will be feyn when I sing unto thee , and so will my soul , &c. We shall , I say , be serious , even so serious and entirely bent to those sweet Melancholy thoughts , and so affectionately moved with them , that we shall scarce ever think our selves truely and really recreated , but whilst we are thus meditating on religious matter , and exercising our thoughts in such heavenly notions . Here lies our Love , our Dear , and onely One : Here 's our life's Joy ; here 't is , and here alone . Here , I say , lie the joy and sweetnesse of our life ; and that , first , because nature doth dispose us to a more retired seriousnesse of minde ; and surely no delight can be s● sweet as that towards which Nature sets her helping hand . Secondly , for that use and practice in time d● tutor up this sympathy of nature into the grateful facility of an habit ; and then if the habit of that which agrees not with nature , be most times so lovingly married to the affections , that it can hardly be left ; how pleasing must that needs be which concur● with nature ! Thirdly , for that this heavenly object is beyond measure unparallel'd fo● sweetnesse , Sweeter , as David hath it , even then the honey and the honey comb . The Meditations of God do many times ravish our narrow souls with unspeakable Comfort , and drive us into a extasie of amazement for joy : we shall think sometimes to our selves , What an happinesse is this , that the God of heaven and earth should so familiarly communicate himself to such vile creatures as we ; that he should grant us such illumination of minde , such joy of spirit ? surely we would not , leave it for the whole world ; and it is better unto us then thousands of gold and silver . Well , Joy and sorrow do take their turns : and there is no perfect happinesse in this life . We that were mounted up but now , Amongst the Stars to dwell , Anon descend as much below , Even to the gates of hell . As we are raised up , I may say with Saint Paul , unto this third heaven , this more then thrice happie Condition of Joy ; so is there also given us our fatal portion of misery , a thorn in the flesh ; a thorn of sin which doth as shrewdly prick us with sorrow , as ever we were tickled with delight ; the sowrnesse of Eve's apple will not be put out of our taste : be we never so spiritual , we cannot but be subject unto sin : I say sin , and I may say sins too ; sin , as intimating onely some special ones , in particular ; and sins , as denoting a multiplicity of them in the general : for as for many of us , peradventure we are more indifferently prone and subject unto all kindes and sorts of iniquity : there is almost no sin , no perversenesse and impiety , but that we have a strong taste thereof in our souls : But most of us , I say most of us in particular , are troubled with some pricking sin , some thorn or other above the rest , some naturally-enclin'd enormity of our inner man ; and these , these darling and intimate sins of ours , whatsoever they be , do always , as we may observe , in an eminent manner cry down the rest , do with more violence haunt us , and with more frequency overwhelm us ; so that we shall hardly long be free from them . Ordinary and weakly disposed sins may perhaps be swallowed down with ease ; but these extraordinary and deep-rooted ones do stick close and fast in the Conscience : our other sins for the most part we may pretty well digest in oblivion ; but this sin , this our familiar and bosom-sin , is so hearty a sin , always with so full a desire , and therefore so palpably grosse to our apprehension , that it constantly leaves behinde it a Memento of shame to our outward man , and the sting of sadnesse to our inner soul . When it is past and gone , we shall finde our Consciences wounded with dismayednesse , and our hearts drooping with grief ; such sowre sauce hath this seeming pleasure ; such a sting in the tail hath this flattering Serpent ; a sting it is which , as I say , without question we are sufficiently sensible of ; we can most duely and tenderly feel the hurt it doth us ; and yet for all that , when it comes too , it doth so strongly charm and bewitch our reason , that all the power that is in us is presently dissolved , and we are no way able to withstand it : the deceitful bait of pleasure maketh us suddenly to swallow down the Bane , and then , though like that Book in the Revelation , it be sweet in the mouth to commit it , yet is it bitter in the belly , exceeding bitter , even as Wormwood : See Prov. 5. 4. Sin doth us no great harm whilst we look to it in time : though it bring with it a sadnesse and a sting unto our Consciences ; yet as long as within three or four days , or a week , we do vent out this sadnesse into tears , with true Compunction , and pull out again this sting by the hand of Repentance , we feel no danger unto our selves . When we are in sin , our understanding is as it were in a cloud , and our affections cold and dull ; but the return of Gods favour again , will appear unto us as the Sun dispersing with his brightnesse the clouds of ignorance , and enflaming with his heat the coldnesse of affection : so true finde we that which our Saviour speaks of himself in Saint John : I am the light of the world : he that followeth me , shall not walk in darknesse , but shall have the light of life . In darknesse , that is , the darknesse of sin : but shall have the light of life , that is , that living light which quickens the heart unto goodnesse , and enliveneth the affections . Enliveneth the affections With cheerful thoughts , with nimble active love ; With flames of zeal which never cease to move : to move upwards , and give their humble attendance upon the Almighty . In the act of Repentance , we shall as it were throw down our selves before God with a filial remorse and melting sorrow for our offence , somtimes casting an eye upon the exceeding vilenesse of our sin , and then weeping , and grieving , and vexing our selves , that we should be creatures so wretched as to commit that , which , though there were no God to obey , not Law to transgresse , yet a man would be ashamed and scorn to do : somtimes casting an eye to consider , not so much what it is in it self , as against whom ; and then it is ten times grief , to think that we should so highly offend him that hath always been so good , so loving , and , as I may say so , too much merciful unto us ; that we should displease him whose infinite goodnesse is more then that we are able in the least degree to deserve , though we should with all the veins of our hearts continually obey him ; counting it a most tender thing to grieve him which hath vouchsafed us to be as dear unto himself as the very apple of his eye . We shall , I say , weep , and grieve , and vex our selves : for it is to be noted , that we do seldom finde the true and effectual comfort of Repentance without tears : when the eye can kindly run down with streams of water , then doth our heart begin to feel ease , then doth that burden begin to be light , which before was so heavie ; and then will the light of grace begin to shine in upon our souls , and kindle our affections with that zeal of David , Psal . 86. 11. O knit my soul , knit it faster unto thee , that I may fear thy Name . Many times thus in the passion of our souls are we so overjoyed , as it were , at the return of Gods favour , that we could even suffer our hearts to be pluckt out of our breasts to offer them up in devotion unto him : and therefore now do we lift up our souls with such a servent desire of better obedience , that henceforth it seemeth not enough for us to go or walk , but we must run the way of thy Commandments , O Lord , since thou ●ast thus set our hearts at liberty . To hang down the head like a bulrush , Isai . 58. 8 , and to be covered with the sackcloth of dejection for our sins , this verily is not the main ; this is but the outside and beginning of Repentance : It onely doth before prepare the way , Telling some news of the approaching day . A lively resolution of the heart to redeem the time , this is the soul and reality thereof . Repentance is but dead , without a lively heart : and surely it never doeth us good , till it thus come unto the quick . Well now , when the Almighty hath thus breathed into our souls this breath of life , then doth our hope revive again in the confidence of pardon , and then also shall we be so sensibly affected with Gods infinite mercies towards us , that these his mercies , like those bands of love , Hos . 11. 4 , do tye us far more to his obedience then before ; all the faculties of both body & soul do seem too little for us to do him service with , that so in some measure we may requite his love in forgiving , by our love in obeying ; the more God forgives us , the more we do always love him : so that we may justly witnesse the truth of that which our Saviour saith , To whom God hath forgiven much , he will love him much . This love of God doth usually raise in us a holy indignation against sin , to hate , to abhor , and as it were trample it under our feet , making us zealously to take part with God against our selves , who have thus took part with sin against God ; and therefore shall we be ready to enjoyn a kinde of penance to our souls , and to execute in Gods behalf a revenge upon our selves , so that if it were possible , we might give him a due recompence and satisfaction for our offence . The effect of Repentance is , That we shall feel our consciences satisfied , our hearts at rest , and our selves joyfully at one with God again ; and then will our soul make her boast of the Lord , that h● hath put a new song into our mouthes , even a song of thanksgiving for this great deliverance , according to that of David ; O Lord , thou hast been exceeding gracious unto us wherefore as for our soul , it shall be talking of thy righteousnesse and of thy praise all the day long . We cannot cease , I say , We cannot cease from morn till night thy goodnesse to set forth : O Lord , 't is now our whole delight to wonder at thy worth . Thus a while are we full of praises and thanksgiving unto God. And now then with such a strong and powerful confidence in him , do we go on in our wonted course of divine Meditations , that our thoughts do as it were scorn the earth , being like Elijah in the fiery charet of zeal mounted up to dwell in heaven onely , and in heavenly things : our Phancie will be all for the high and lofty speculations of God , of Christ , of Eternity , of the World to come , &c. The private leasure and holy silence of the minde fro● outward things , giveth such advantage to the soul to flee upwards , that for the present we are even D●ified with these glorious objects , and are become Saint-like in our thoughts : but when it comes down again to the practick part , for the conversation of ourlives ; when these Speculations are to be actuated into a good behaviour ; lo , then it proves that there is nothing at all in us of Saints , no not scarce of men , or at leastwise , of very weak and frail men : then all that we can do , is but to desire to keep our selves from sin , or to be unwilling to enter into temptation ; that , that for the most part , is the furthest we do proceed ▪ but to withstand , and vanquish , or put off sin , are we seldom able in the le●st degree and therefore we may well a●k the question with Saint Paul , Who shall deliver us from this body of fin ? since the highest period of strength tha● we do here attain unto , is able to do little , even so little , that I may justly say it is but as the shadow of somthing rather then anything and indeed altogether , as it were , nothing in reality , though somthing in intention . Well , now being in the state of Repentance , we can carefully take heed of the least sins , directing our conversation in a more elevated and steady course then usual , as conceiving our selves to lie open to the awful view of an Omnipotent and most glorious Deity : as also , we can more duely humble our selves , and pray before him with a fervent , with a lively earnestnesse and confidence of obtaining : For first , the abundant experience of Gods great love towards us , together with that loving affection which we feel in our hearts towards him again , breeds a kinde of union and friendship betwixt God and our souls , and this union begets a trust and confidence in him , and then this confidence doth fully perswade us that we shall prevail with him in any thing , so that it be best for us to obtain it ; I say , Best for us , that is , for our good , though not always to our liking : our Prayers , verily 't is sit they should be confident ; but they may not be obstinate and self-will'd : Nature doth use to take it harsh not to have her desire granted ; but David's resolution in Psal . 39 , will at length pretty well satisfie her : I became dumb , and opened not my mouth : for it was thy doing : For it was thy doing , that 's the reason to stop our mouthes , and hold us contented : And 't is our Saviours reason and resolution in Matth. 36. 39 : Neverthelesse not as I will , but as thou wilt . Gods will , we are sure , is far better then ours , and therefore good reason it is that ours should in all patience and humility be ruled by his : better it is in his care ; for he hath a greater care over us then we can have of our selves ; and better in his wisedom and foreknowledge ; for he knoweth far better what is good for us then we know for our selves . Our sinful wills do seldom aim aright ; Lord give us what is fitting in thy sight . What thy good will and pleasure is , and we are contented . Again , as we have such a submissive trust and confidence of ob●●●ning in Prayer , so are we always more affectionately apprehensive of what we do pray , then in the time of sin ; our thoughts can go along and keep turn with the words of our Prayers : at the confession of sins , shall we feel our selves pressed with the burden of our wretchednesse : at the Petitions of grace , our soul will be athirst after the living God : Oh when shall we be satisfied with the fulnesse of his mercies ! at Thanksgiving for his Blessings , our heart doth as it were run over with the abundance of his loving-kindnesse : Even so hath thy Mercies embraced us on every side , that who can set forth thy praise , O Lord , or declare the goodnesse that thou hast done for our souls ? Thus , I say , we can now keep our thoughts neerer to the sense in prayer then at other times ; and yet we shall finde it , at the best time of our Devotion , very difficult to keep our intention close to it any long while , specially in Publike praying : for do what we can , ever and anon our mindes will be sliding away from the matter in hand , and dreaming upon other imaginations ; at least , some other thoughts on the sudden do come athwart us , and put us from the sense : so that seldom do we hold our intention steady upon it thorowout a whole Prayer , unlesse it be very short : For we may here pertinently take notice that sin is so naturally rooted in us and all Mankinde , that 't is a very hard task ( if with due inward silence we observe it in our selves ) to keep our secret thoughts within compasse even whilst the eye of Conscience is most watchful : I say , Even whilst the Star of Jacob shines most bright In us , to purge away the dark of night . So that it was no marvel David said that the righteous man falleth seven times a day , whenas there is seldom an hour in the day , even in the purest condition of our life ( specially if we have any concernment to be conversant in outward affairs ) I say , scarce an hour wherein extravagant and unlawful imaginations or desires do not most thrust themselves into the minde ▪ which though perhaps indeed the awaking care of Conscience , by Gods help , doth quickly check out again with shame in these or the like motions of dislike , as , Fie , t is not right , God forbid ; yet the Corruption of nature hereby sheweth it self to be always active in us , though it doth not now prevail as it would . O Lord God , our best Condition in this world thou knowest is but as a night , in which thougb there be some light shining within us , yet is there much more darknesse ; and therefore our experience methinks doth most fitly and naturally Moralize that expression of thine concerning our Saviour , Numb . 24 , where thou hast called him by thy holy Spirit The Star of Jacob , even as it were the day star of heaven arising in our hearts ; a star , and that befitting the night ; and yet a star which shineth to our Souls and Consciences with a blessed light of joy and comfort ; and so , as Saint John with his Baptizing tears of Repentance , prepared the way for our Saviour to be entertained in the souls of men : so , I say , the watery clouds of sorrow for sin passing away from our re●enting souls , do unvayl our Saviour unto us , that Star and Light of divine grace , that he may shine out again as the joyful Light of our Salvation . And O most merciful Saviour , thou that art here a Star unto us , a Day-star appearing before the Sunrising be thou hereafter in heaven the Sun it self , the Sun of Righteousnesse shining in most perfect glory unto all Eternity . But to go on : Lo , the sweet Olive branches that this Noab's Dove , Repentant reconciliation , bringeth in unto the soul . It is said , Prov. ●8 . 1. That the righteo●● are as bold as a Lion : Lord , who is there that can say he is righteous before thee , when as the very Angel are unclean in thy sight ? much more are we , the very best piece of whose life is as a menstruous cloth , defiled with grosse imperfections : yet see ! the neerer we draw on thereunto , the lesse fearful we are : the terriblenesse of thunder which according to the Poet Is apt with fear to shake the mindes of men , Jussit & humanas motura-tonitrua mentes , or the hideous examples of Gods Judgements , and the ●ike ; nay , even terrible death it self , which according to the Ancients is naturally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most terrible of all terrible things ; all these with which we are wont to be affrighted , do not now strike us with so deep a passion of fear , nor go thorow our loyns with such a terrour ; and that not at all because of any deadnesse of Conscience , but out of the livelinesse of faith : I say , Because the Lord , as it is in Psal . 27 , being our light and our salvation , whom then methinks should we fear ? the Lord being the strength of our life , that is , the trust and confidence of our souls , of whom or of what should we be afraid ? Again , the Service of God leads us into that glorious liberty ( which as I conceive Saint Paul speaks of ) of the sons of God. First , I mean that liberty whereby we feel our Consciences set free from the doting scrupulosity of things unnecessary and indifferent , the which perchance at some other times we may be apt to stick upon with perplexity . Secondly , I mean that liberty , we may call it The liberty of Obedience , which as it makes us willingly and freely to obey our betters , cause 't is for Gods glory , who hath appointed the same , and ' cause 't is for his glory to do him service in it : so again it makes us so free in Spirit as not to stoop to any ignoble or disgraceful servility ; that is , with a base and cowardly heart to yeeld our approbation in any unjust & indirect course , because our Superiours either like or command it ; to call good evil , or evil good , for any cause whatsoever : No , we have a warrant for it methinks in our souls , not to deny the Truth for the fear or love of the greatest or dearest one in the world : for if we deny the Truth , we deny him that is greater and dearer unto us then any can be besides , even God himself ; for God is Truth , saith Saint John : And surely he that is in subjection to father or mother , as our Saviour saith , or even unto any other Creature , more then unto God , is not worthy of him . Many times this free spirit is apt to degenerate into a firy spirit ; so that in stead of a moderate use of the liberty of truth towards Superiours , shall we be ready to fall into a rash and disobedient humour against them . Joab's dealing with King David , 1 Chron. 21. 3 , is a singular example to be followed in this kinde ; that is , to be so freely faithful unto our Betters , as not to flatter or back them on in that which is evil ; and yet ( not using our Liberty as a cloke of Maliciousnesse ) so lovingly respectful , as not to contradict their power with an undiscreet and churlish impatiency . Moreover , this our foresaid unity and reconciliation with God , crowneth our souls with many happie and rare advantages ; but specially in this , that it maketh our spirits chearful , merry and full of rejoycing : a good Conscience is as a continual feast , wherein we are satisfied with all good things , as with marrow and fatnesse ; and therefore most fitly hath our Saviour named the holy Ghost a Comforter : And be shall give you another Comforter , Joh. 14. 16. A Comforter , and truely so : for how can sadnesse take fast hold in that brest where this heavenly joy and comfort doth abide ? Thus for a season do we flourish in the state of reconciliation , flourish like an herb nourished with the dew of heaven , or like the tree , in Davids Psalms , planted by the waters side , the flowing river of Gods mercies . And now And now perchance that we have spent some days , Or else some weeks in these more sacred ways , we must begin to take an unwilling farewel of this our happinesse : for by this time , that heart and courage against sin which we have got by Repentance , doth flag , grow lesse and lesse and decay , till we are defiled therewith as before : the drowzie eye by little and little falls asleep it knows not how ; and were it not for the awaking again , 't would scarce perceive whether it had slept or no : so , even so , insensibly doth sin creep on , and so subtilly get within us , that we can never almost feel it , till the sting thereof hath awaken our consciences unto Repentance . And then again perceiving the wickednesse of our hearts , and the foul enormity of sin , shall we in the bitternesse of our souls , and detestation of our iniquities , humble our selves even belowe the dust of the earth , accounting us not worthy to be the vilest creatures under the cope of heaven , that have been so wickedly perfidious against our Creator ; and therefore do we consider and earnestly resolve for the present , if it will please him once more , even this once more to forgive us this our sin ; surely methinks all the devils in hell should not prevail to overtake us so again : for this doth always touch us neerest and trouble us most , that we are so faithlesse unto God , and so full of hypocrisie before him , that whereas at our last Repentance we had so syncerely , so heartily and so seriously promised amendment of life , and also with our whole might and main to obey God and please him ; neverthelesse , though our promise doth seem to be never so hearty , and with so full a purpose , yet the end and event doth shew that there is hypocrisie in it , even great hypocrisie : for when temptation comes , and sin is at hand , then do we falsheartedly and cowardly , not onely not duly strive against and resist it , but even basely yeeld unto it : So infirm is our best ability , that our Saviour hath wisely taught us to pray to God that he would not try our strength with temptation ; O lead us not into ●emptation . But our weaknesse , or rather wickednesse , is yet greater , not onely in so easily suffering temptation to prevail over us , but also in our readinesse to joyn with it and help it forwards , hugging the very first motions thereof in our brests : so that we may say of our souls as David did of the wicked man , Psal . 50. 18 , Thou no sooner sawest that thief , sin , but thou consentedst with him , and bast been partaker , &c. Nay , many times we do go one degree farther besides this hugging and hastie embracing of the evil motions of sin proposed unto us : I say , One degree farther , even by seeking after temptation and inviting of outward means to beget sin within us ; just as those of whom Isaiah speaks , that draw iniquity with cords of vanity , and sin as it were with a cart-rope . Well , notwithstanding , Though sin doth thus even dye our souls in grain , Thy mercies , Lord , can purge out all the stain . Before thee we are ' sham'd to shew our face ; But all our hope is in thy saving grace . notwithstanding , I say , the unhappie discouragements of sin , we shall embolden our selves to offer up in this manner our resolution unto the Lord. O merciful Father , if it would please thee to passe by our iniquities , and to forgive us this time , sure now in good earnest we will perform our words ; we will certainly keep our promise , and set our selves more syncerely to it then before : hitherto we have promised well , but now will we do well ; knowing verily , that it is not the sudden passion of a good desire that is sufficient , but the constant habit of better Obedience : it is not enough to have the shew of godlinesse in our Mouthes and bare Intentions , if we deny the true power and effect thereof in our Lives and Conversations . We will now therefore act out our intendment in the practice of Religion : whatsoever hath been past , we will now certainly be altogether in good earnest ; there shall nothing hinder us . Thus , even thus , so eager , so intentive , and so earnest shall we be somtimes , that we desire forgivenesse from God on no other terms , but as he doth finde our amendment afterwards : we will even be dealt withal according to our good behaviour ; and not onely so , but we shall be ready to imprecate a revenge of our breach of promise with some due punishment upon our heads , and to expect from God no otherwise to be merciful unto us then as that we do approve our faithfulnesse unto him . And yet for all this , this utmost resolution that may be , are we at no time as good as our word ; I say , At no time can we thorowly withstand sin ; it always overmatcheth us ; 't is too strong for us to deal with sin , specia●ly of all the rest , the sin of our nature , our darling and sweet a reeing sin : this therefore exceeding unfaithfulnesse of ours , in that we do so vehemently promise that which we do never accordingly perform , doth at length methinks , at every time of our Repentance , bring us so much the further out of credit with God ; so that we can hardly see how he should believe or forgive us any more , who have thus often dealt so falsly with him : Neverthelesse sin doth presse us so sore , that we may not sit still in quiet , till we get ease by Repentance . The Conscience , like a stomack that 's displeas'd With meats , doth vomit till she can be eas'd . In this case we shall be very loth perchance , and altogether asham'd to come again into the presence of God , as Adam was , in Gen. 3. 10 ; yet necessity doth prick us forward ; because , O Lord , whither shall we go from thy presence to have any comfort in this our misery ? to thee therefore must we needs come , O thou Preserver of men : Necessity I sav , sets us forward , and at length so often experience bringeth us to consider with our selves , and thus to close our judgement more neer to the matter , that since there must needs be somthing else in it besides the secret hypocrisie of our own hearts , why so many promises should vanish in the air , so many promises which for th● present we cannot perceive but that they do come most heartily and syncerely from us ; Sure , we shall think to our selves , there is some other difficulty in it ; sure there is somwhat else hinders that we cannot be as good as our words : and thus considering , after a while we begin to feel out the knot , that indeed it is no marvel why we could not perform that which we did promise , when-as we did promise that which we could not perform , that which of our selves we are no ways able to bring to passe . Now therefore it is easie to see the folly of our too-violent and vehement earnestnesse in saying we will do this , and we will do that , the which is not in our power to effect : and therefore more duely weighing within our selves that 't is God alone who worketh both the will and the deed , as Saint Paul speaks , we learn thereby more moderately and soberly to say , O draw us , and w● will run after thee : Lord , we would be better , we desire to avoid sin ; but help thou our desire . We may also in Saint Pauls words truely say that we labour , labour in our mindes to be rid of sin , and to attain some better condition of life ; and yet it is not we , but the grace of God which is with us : it is our labour , and it is not ours : somthing there is , no question , in us , to set forwards in the businesse ; and yet this something , without God , we do sufficiently finde to be even as nothing : we may ( as indeed we must ) be doing , and so we our endeavours ; but let us know and be assured , that there can be no harvest except God prosper it ; for it shall be like the Corn growing upon the house top , wherewith the Mower filleth not his hand , neither he that bindeth up the sheaves his bosom . Many times do we observe in the passage of our life , that when we most strive , and are most eagerly set to resist sin , we shall usually never a jot the lesse , but rather the more , be foil'd with sin . First , the cause thereof ( as I judge ) is our impaciency ; for we may feel in our selves , if we mark it , that herein we are not so patiently contented as we should be to tarry the Lords leasure , but would make too much haste to be freed , before it is Gods will we should . Saint Paul himself would fain be delivered , but it was answered him , My grace is sufficient for thee . Again , another cause may be , for that perchance we do attribute too much to our own strength for the deliverance ; and therefore God will let us see how weak we are of our selves to do any thing as of our selves . Behold , Our sinnes take being with us in the wombe , they live with us from Cradle to the Tomb ; so weake are wee & frayle , to encounter with sinne , the common Enemy of Man-kind , specially this bosome Enemy , our naturall sinne and corruption ; that it is well if through continuance ef many yeers together , we can make these Ague fits to breake their course , It is to be noted , that every one hath his double Genius , his good and evill Angell to attend upon him : the good Angell , I meane his naturall inclination to some vertue more then ordinary ; the evill Angell , his naturall inclination to some vice above the rest : if wee doe keepe out this evill Angell , this Devill of ours , this Satan , and Deceiver , at armes end ; that is , not suffer the temptation to enter in too neerly unto us , we may perchance now and then escape the foyle : But when once he gets within us , sure wee are then to bee overcome ; there is no grapling with it in our owne breasts And oh how often , and often , are wee thus shamefully foyled , and overcome ▪ sometimes do wee thinke to our selves , Lord shall we never be free from this pollution of sinne ? Wee doe hope this shall be the last time , now wee hope wee shall doe so no more : but yet still there is no Last , there is no end with it ; the comfort that wee have is this , that as wee doe often sinne , so it is no long while that wee continue in it without repentance : and so then , as David saith , Though heavinesse may endure for a night , the night of sinne , yet Ioy commeth againe in the morning , the morning of repentance : Ioy , and that a double Ioy ; Ioy , by Reconciliation with God , and Regeneration unto Righteou●nesse ; and Ioy by spirituall comfort in divine Meditations : for the pleasing exercise of these Meditations , like a sweet Companion in our heavenly Iourney , is seldome long absent from our soules , being full of amiable delight and recreation , refreshing the heart with pleasure , and sugaring the affections ; so that many times the familiar conversation which wee have with Heaven , and that Angelicall illumination of mind which is within us , doth make our ravisht soules , notwithstanding all other difficulties , say unto themselves , as Iacoh did at the newes of Iosephs life and prosperity , It is enough : wee are full , and so fully satisfied with this heavenly Manna , even this very food of Angels , that here doe wee sit downe , and feed our selves , perhaps some houres at a time on this Celestiall sweetnesse . Our silent thoughts now take their holy scem , To walke about the new Ierusalem : And marke ●ow there each precious stone doth vy Which may give brightest lustre to the eye . How doe wee desire to rest and dwell continually in this Paradise of contemplation ; even as Saint Peter did when hee saw how fine it was to be in the Mount , and said , Lord let us make three Tabernacles , and dwell here : to dwell here , it were good indeed , but that verily may not be , there is no dwelling in Heaven whilst wee are in the flesh , no looking for a continuall joy , sweetnesse and content in this vale of misery ; and therefore since that thorow the whole scope of this life wee are ordained rather to a religious travaile and labour , then to quiet and ease ; doubtlesse the resting our selves so over-much in this satiety of Ioy , doth us more harme then good , in that it makes us the more to forget to take the paines to goe to an other Heaven hereafter , who are thus as it were in a present Heaven here already ; the satisfying fruition of Contemplation , doth call away our thoughts from the necessary care of Mortification , flattering many times the due sense of sinne , and giving us , as I may say , a kind of Liberty and Priviledge to doe amisse . For we shall thereby thus think to our selve , when we are so often and so much over taken with sinne ; there is a fatall necessity of sinning in all men ; and therefore notwithstanding that how many , and whatsoever our sinnes be , wee make no doubt but it is well enough with us , and that wee must needs be sufficiently in the favour of God , to whom he doth afford such divine familiarity , and such heavenly Comforts ; the which perswasion of our selves , although it may be true in some sense ; true I meane , that these inward gifts of mind are generally a token of Gods favour ; yet surely thus , I say , doth the sweetnesse and selfe-conceit thereof make us often times the more slacke , not so diligently to seeke to mortifie our corrupt affections , not so seriously thinking how this illumination of mind , this Tree of Knowledge may bring forth the fruit of good workes ; how to become humble , to become patient , to become chaste , to become temperate , &c. Iames and Iohn were busying their minds about who should be on the right hand , and who on the left of Christ in his Kingdome : but our Saviour cals them neerer home to the matter in hand ; to thinke rather on suffering with him , and that present Condition of difficulty which they must undergoe , well knowing that the gazing too much on that easie and sweet part of religion might make them to omit the weightier , and more materiall part which is to beare the Crosse , and drink of his Cup. Well , as experience of spirituall understanding grows on , so our phansie will be apt to abide more constant in our meditations upon anything , and be more aboundantly fruitfull with variety of considerations , specially if other affairs give us Liberty to spend our time freely upon it ; our Melancholly thoughts perhaps for some moneths together will be mainly employed and taken up ; sometimes with the notions of this subject , sometimes of that ; fot a while it may be , wee shall be altogether to contemplate of Death and Mortality , our phansie will hang only on Graves , on Sculs , on Passing-bels , sadly weighing how truly it is said of David , that man is a thing of nought , his time passeth away like a shadow , and that of Iob in his seventh Chapter , My dayes are swifter then a Weavers shuttle , and are spent without hope . O remember that my life is wind , mine eye shall no more see good , the eye of him that hath seene mee shall see me no more , &c. ringing , ringing out the Knell of death to our soules , in this or the like manner . O thou devouted soule , Amidst the pleasures , joyes , triumphs , And hopes now in this life begun , Thinke every morning that ere night , Thy Sun may set , thy life be done . Amidst the cares , the dolefull griefs And feares that on this life attend ; Thinke every morning that ere night , Thy Sun may set , thy li●e may end . Another while perchance we shal take pleasure in guilding over our thoughts , with the glorious lustre of the world to come , the beatificall vision , the beauty of the Saints ; according to that of Daniel , They that be wise , shall shine as the Firmament , and they that turne many to righteousnes , as the stars for ever and ever . Sometimes our seriousnesse is very much affected with Bels ; the Melancholy rising and falling of the sound doth methinkes lively imprint into our fancie the Emblem of mans inconstancie , and the fading succession of the times , and ages of this world , she wing that which S. Iohn speaks in the 1. Epistle , the second Chapter , How the world passeth away , and the lustt thereof ; but hee that doth the will of God abideth for ever ; the warbling out of tunes in our mind , the hearing or modul●ting of melodious songs which have been ancient , will revive unto our phansie the times , and things that are past , making us exceeding sad and dumpish at the remembrance of them and ready sometimes to let fall teares ; because that golden Flower of time , that spring-tide of delight is so soon past and gone ; three is an end with it ; and alas woe is us ; it shall never , O never returne again . Farewell , adieu ye pleasant youthfull houres , Which did our life so sweetly crowne with flowers . Many times againe doth the consideration of Eternity , and that endlesse stat● of the soule after this life , drive these or the like Meditat●ons intentively to our hearts ; O Lord how much doth it concerne us with most exact care , to take heed how we order our selves whilst wee live here ; when as according to our living in this world our soules must needs enter into such an endlesse , and unalterable a condition , the very beholding of which , though but a farre off , doth make all our sense as it were gidy and amaz'd at the exceeding height , depth , and extent thereof . The sight of a dead mau , if peradventure anatomized , and cut up before us , or else but shrowded lying prostrate , or the like , doth usually worke so reall an efficacie in our thoughts , that it deeply casteth us into a loathing abasement , and vile esteeme of our selves ; it may be for a good while after confidering thus , that notwithstanding Man doth carry such estate with him , is so sumptuously adorned , and so full of magnificent shew in this life , yet is hee in substance but a peece of carrion , even so contemptible a thing , that he would disdain being alive to but touch himselfe if he were dead . O man , how canst thou be proud , that art nothing but a bag of dung , a sinke of filth and corruption : me thinks the very meanest creatures are more happy then we ; for loe O Lord they continue perfect in that state thou hast created them ; they live not in sinne against their Maker , they die in innocencie ; but man alas , unhappy man liveth in sinne , dieth in trouble : O finne thou art the worst of all evils ; thou art worst then death , worse then Hell , sure better were it to have no being at all , then that our being should be offensive to that God , which hath bestowed it on us . In the time of plague and infectious sicknesse in lik● manner doe our Meditations more consideratively enlarge themselves ; how are our thoughts then not a little swollen up with sadnesse and griefe , at the tender apprehension of the solitary , and forsaken estate of those poore soules , who are imprisoned , and shut up in the infected houses ; thinking thus with our selves , O Lord how happy are wee on whom the Sun shines thus merrily : the Sunne of Gods favour ; wee have health , wee have Liberty , wee have Plenty of all things at our hearts desire : but they poore wretches are inclosed within the shadow of death ; their feet like good Iosep●s are in the stocks , and the Iron thereof entreth into their soules ; the hardnesse of misery maketh their very hearts to bleed ; for ( as Iob saith ) Tbe arrowes of the Almighty are within them ; and the poyson thereof drinketh up their spirits : O how can wee forget to have compassion on such misery as this ! The se●ious deepnesse of our mind doth also thus frequently close up in our Meditations , the departing day : and Lord thou hast added one day more unto this our life , which thou mightst long ere this have shortned , and cut off ; Lord prepare us for our end ; and make us willinger to die then yet wee are ; that when as wee shall have brought all our dayes to a period , as we have now this day , wee may be ready and well content , to depart out of this world to thine eternall mercy ; and that wee be patiently resolved , that this face , these hands , and this whole body of ours , after a while it may put on corruption , be clothed with blacknesse and deformity : and so with the fatall necessity of all Mankind , naturally to be composed into Mortality , and be gathered to our Fathers to rest with them in the dust , untill thine appointed time . Vntill that shrill awaking Trumpet sound , At the last day to raise us from the ground . The Melancholly Man is a man full of thoughts , his phansie is as it were alwayes in a constant Motion : no sooner doe wee discharge our braines of these diviner thoughts and meditations ; specially our mind being at leisure from worldly things ; but forth with it is in action , either with some idle , or ill employment ; either wee are building of Castles in the ayre , or framing of Vtopiaes , and the Idea's of one thing , and of another , of Monarchies of Paradises , and such like pleasing dreams of phansie ; or else wee are on the otherside snarling our thoughts with the toyls of sinne . Each sense of ours to the heart , Proves Traytor to let in , Temptation with his fatall dart , The Harbinger of sinne . How often thus doe ; the allurmeents of pleasure involve our minds in a restlesse unquietnesse , untill wee give satisfaction thereunto ? how often doth the provocations of lust follow our thoughts , till wee commit Adultery with the Baby of our owne fancie ? how often again doth impatiency haunt us till wee are engaged in wrath and distemper ? how often doth the love of Riches torment us into the consent of injustice ? This is the difference wee may find in our soules , betwixt good and evill ; when wee are affected with good things wee are ready , as I say , to poure out our braines into an abundance of Consideration thereupon : but when as wee goe to make use thereof in the practise of our lives , such difficulties and impossibilities doe stand in the way , that it is even against our stomack then to t●inke upon it : when contrariwise wee are affected with evill things : it may be wee are not ready to spend so many thoughts upon them : but wee may easily observe our pronenesse to imprint them in our actions . For good ; wee are as the fruitlesse Fig-tree , all whose sap is but enough to bear leaves , none for fruit ; so that in manner all our goodnesse goes out into thoughts , meditations and desires , little or none at all into practise and performance ; but for evill , wee are more fruit then leaves , the practick part of our soules doth here out-goe the speculative . Facilis descensus av A●rni . Nature hath made it easie for us to goe downwards in the paths of death and destruction ; and yet notwithstanding by Gods mercy sin doth not over-come us to fulfill it in the lusts and full swing thereof ; we are not at ease and rest with it , it doth discontent and trouble us ; there is no perfect quietnesse in our soules whilst it prevailes within us ; although sometimes for want of carefull diligence it taketh such advantage of us , that t is long and difficult ere wee can wind our selves out of the snare therof . I say long and difficult ere we can throughly untie those knots of perversenesse , and impiety , which Sathan when hee gets time and liberty , doth cunningly contrive within us : Here we may note the wisely-confirm'd maturity of years and better acquaintance wi●h the nature of things , as it doth helpe forward our continuance in grace , in that it becomes longer ( being made cleane by repentance ) ere we shall now fall backe into sinne . I meane into more grosse and frequent sinnes , so likewise it advantageth our continuance in sinne , in that it becomes the longer also ( being in the state of wrath ) ere wee can be duly reconciled againe by true repentance ; and the reason hereof without question is chiefly to bee conceived , for that ripenesse of age makes nature more solid , stiffe and unmoveably set in its course , being the right subject of constant seriousnesse and Melancholy ; as on the other-side , youth is vainely wavering , and according to the Poet , Cereu● in vitium slecti , &c. Like wax that 's quickly wrought to any shape , And pliable to any alteration . Againe touching the settlednesse of our courses in this spi●ituall condition of the soule , it is alwayes to be observed , that the more unhappily finne doth prevaile over us , and the longer it doth continue with us , the more we are disheartned , and loth to repent ; by reason that difficulty and bad successe doth daunt the courage , and deter from that , which easinesse and happy proceeding doe make to delight in ; thus likewise in other things it is usually seene , that hee who thrives delights to be a good Husband ; prosperity backs on the endeavour , and sweetnes a mans labour . In like manner also , when we have good successe in Religion , it makes us the more religious ; the be ter wee thrive in it , the more wee are in love with it ; that which wee have already quickens the appetite , and whets on the affection with a greater longing , having truly tasted how good it is : we can with David say , Oh how sweet are thy words unto our taste ; yea , sweeter then honey unto our mouth : our soule can then handsomly reilish all holy duties , and religious exercises , and wee doe delight in the performance thereof ; as in particular , the frequenting the Church , the hearing of Sermons ; the holy Law and Testimonies of the Lord doe not now seeme a burden but as a pleasure unto us . O Lord me thinkes thy words to us doe shine , A sweet direction in the paths divine . In receiving the word , we can suck out a secret sweetnesse , and comfortable benefit there from , it becomes nourishable unto us , the Rod of Gods justice , and the staffe of his mercies bound up together in his booke , doe pleasantly lead forth our soules , besides the waters of Comfort ; but specially is our Melancholy soule most in imately affected with such Scripture , which presseth home the due understanding of our momentany and mortall Condition , and with funerall exercises , which more lively set forth the same , Salomon , saith , It is better to goe into the house of mourning , &c. and he gives the cause , for that is the end of all men , and the living will lay it to his heart ; wee shall I say bee thus alwayes apt on such occasions to fix the sad consideration of death most neerly to us ; and sure mee thinkes there can be no thoughts that doe concerne us more then those of our end of our last day ; neither can wee bestow any of the time of our life better , or to more purpose , then in the digging of our Graves ; I meane the providing for our end ; for though perhaps wee may live a great deale longer ; yet verely wee are no men of this world ; thy grace O Lord hath so removed our affections from these transitory things ; that with Saint Paul , Wee are daily dying in our thoughts , and desiring rather to be dissolved , and to be with Christ , then to live here ; not waiting , expecting , and looking for a long continuance upon earth , but farre more for a happy departure . Life 's not our joy , at death 's our chiefest ayme , By life wee lose , by death wee hope to gaine . Also in this prosperity of Religion doe wee alwayes apprehend a more gratious satisfaction in our prayers , & supplications ; the spirit of devotion so filleth and fatteth our soule with goodnesse , that wee are wont abundantly to rejoyce therein above all other things ; striving to lift up our soules often in private devotion ; in so much , that if leisure serve , wee shall be ready to offer up the incense of our zeale unto God , in admiring his mercy , setting forth our unworthinesse , desiring farther his grace and heavenly benediction , to grow stronger and stronger in his feare and love ; and the like requests and Petitions often times , even often times peradventure in a day , not only in short ejaculations , but even in pretty la●ge formes of expression ; for no sooner doe wee feele the sacred fire of Devotion flaming upwards , and aspiring unto heaven ; but presently wee seriously betake our thoughts to prayer and thanksgiving ; by the way it may be here considerable , whether for our constant devotion in private , as morning and evening , and the like ; many short ejaculations are more fit to carry up our affections unto God ; or otherwise some one long and large continued forme , the former way through its often cuttings off being in dangsr to make us degenerate into alazie and forgetfull seldomnesse of praying , the latter thorough its tedious continuance into an unadvised dulnesse in praying : and therefore not much approving of either , betweene both of these , two or three moderate formes , with an acute and strong winged brevity , are me thinkes more convenient to present our cause before the Almighty in an unvariable constancy , and in a piously devout apprehension ; but to keepe on our way : Now againe in like manner are we most divinely studious and diligent ; to make the full benefit and advantage of that time , which is properly set apart for Gods service , labouring to build up others , and to be built up strong in our selves ; as by hearing , exhorting , and discoursing with truly pious and religious men , rejoycing in this comfortable Communion of Saints ; I meane the communicating acquaintance , and assisting fellowship of our inner man , one with another ; or else againe perhaps more privately managing our soules by reading ; as in the Bible , Practise of Piety , Gerrards Meditations , or the like ; by Meditating Consulting , and walking with the Almighty in spirituall thoughts ▪ ending the Sabbath dayes usually in such high and serious actions ; occupying our selves in that only which may tend either to improve Knowledge , try Faith , exercise Charity , examine Conscience , and the like , communing thus , as David hath it , secretly in our owne hearts , in our Chambers , and being still quiet from outward perturbations , thereby effectually to entertaine these heavenly Guests : And therefore duly apprehending this Celestiall happinesse of the mind , shal we use to long for the Sabbath before it come , preferring it in esteeme above all the other dayes of the week , and calling it , as in the 58. of Isaiah , the thirteenth verse , A delight unto us , the Holy of the Lord , &c. accounting the holy rest of this Sabbath here to be a lively Emblem , and as it were a taste of that glorious rest in the eternall Sabath hereafter . The due frequenting , and solemne use of four a clock prayers on Saturdayes afternoone , is me thinkes a worthy sweet , and seasonable exercise , as being an excellent preparation against the Sunday , to lay aside the thoughts , the cares and busines of our Calling ; and truly were it generally more observed , and taken notice of , no doubt Religion might fare far the better for it , but sure . The Root of evill is the love of Gold , And that is it Religion is so cold , Because we cannot spare the time from gaine , For Heaven therefore we take but little paine . To goe on as this irradiating beam of divine grace , doth cloath our minds with a light and delight in spirituall things ; whereby not only our thoughts ate set a worke on purer objects , but also our outward behaviour and conversation is ready to do its part too in Religion , our tongues not vaine or offensive , but ayming their words for the most part to pious and good discourses , aptly applying ordinary things in our talke to some godly use , or religious observation ; our feet not swift to go after folly ; nor our hand dealing with deceit ; I say as this illuminative beame of divine Grace doth enlighten our thoughts , making us full of high and heavenly wisedome in all our wayes ; so in like manner it warmeth our affection towards others ; melting the bowels of our compassion into a more then superficiall charitableness , and loving mindednesse unto all men , whereby with tendernesse we alwayes construe their lives and actions in the better sense , and doe sincerely wish , pray for , and desire even the salvation of every one ; but specially zealous of the good of our friends , as of our own ; and therefore are we almost ready with David , many times to cry out , O Absalom my Sonne , my Sonne , my Father , my Child , my Wife , my Brother , my Friend , poore soule , would to God I had dyed for thee : and as sorrowing , so againe rejoycing for no other prosperity so much as for their souls happinesse ; and that too , not so much for any private relation betwixt them and us , as for that we know it is most , ●cceptable unto God , because we doe now verily make an higher account of Gods glory , then of our own good ; and therefore do we as it were bear on our shoulders the care of Gods people , heartily praying that all as well as our selves may thus taste and see how gracious the Lord is , how full of mercy and compassion ; so true , find we that of Saint Iohn , in 1. Epistle , the 4. Chapter , That he who loveth God , must love his neighbour also . This is the Touch-stone to a sacred soule , Whereby the truth of her Religion 's knowne ; If that her neighbours griefe she can condole , With as due sense as if it were her owne . Bonum est sui diffusivum , T is the nature of true goodnesse to be willing to have others participate of it ; sure then he is not really good in himselfe , who is nigardly streightned in his bowels of affection towards others ; but hee who hath perfectly received within himselfe that good which commeth downe from the Father , and Fountaine of all Goodnesse , cannot but be so full in himselfe , in his owne heart , that hee must needs run over with a liberall good will and affection of good unto others . His Liberality of affection unto others , doth also reach ir selfe forth into a godly patience , in bearing the injuries & wrongs of men , we can be reasonable well content , to put up these sufferings , which the malice of our fellow creatures doth inflict , because wee know them to be sent to us by Gods appointment , and wee have so much trust and confidence in his love towards us ; that wee cannot thinke , he will suffer any thing to light on us for our hurt , with whom wee are so dearely joyned in our inner men ; beleeving that as he hath sent affliction for our advantage , so he will not suffer us to be tempted above what wee shall thorough his mercy be able to undergoe ; that he wil be sure to have that care of us , as to take it away againe in due season , when it shall be most convenient for us . And here O Lord considering thy diligent care over us , in all the dangers and chances of this life , wee cannot but truly say , O what is man , what is man that thou art thus mindfull of him , or the Sonne of man that thou visitest him with such abundant of loving kindnesse ? one would thinke with the Poet , that Non vacat exiguis rebus adesse Iovi . That then O Lord who art so farre above the earth , so farre surpassing , that innumerable number of stars in the Heaven ; the least of which is much bigger then many worlds ; nay , so farre surpassing those Heavens of stars , and many millions of Heavens ; besides even farther then all the capacities of mankind are able any wayes to conceive or imagine ; one would think I say in humane reason , that thou that art so exceeding and infinitly great and glorious , should not be at leisure so much as to thinke on such poor atomes , such contemptible nothings as we are ; much lesse to take notice of us with such affection of love . O Lord the greatnesse of thy love is not to be imagined . We may take notice in our soules experience , that the prosperous successe of religion , and the long uninterrupted continuance of grace within us ; as it maketh us bold with God thorough his mercies ; so it maketh us also humble ; bold I say , not proud ; although nature bee very frequently apt and endeavouring in us to take too much upon her , and to mistake Gods gifts and graces for her own proper powers faculties & endowments ; as bold , so I say again , it maketh us humble in our own selvs and weaknesse ; such is the amiable brightnesse of the divine Essence , that the more wee apprehend the infinitenesse , and purity thereof , the more wee seem in our selves to admire , to want and to thrist after it , and even with unsatiable love to desire perfection for this neerer apprehension of the Almighty , who giveth us light more clearely to see the grosnesse , and obliquity of our own imperfections , whereby with humility we loath and abhorre what we are of our selves , so that our least sins in the time of grace seeme greater then our greatest in the time of sinne . And therefore doe wee now use at such time with a more then ordinary love and admiration , to value Gods blessings at a higher rate , our thoughts being full of thankfulnesse for that plenty of goodnesse , which at other times perhaps wee can scarce thinke on . O Lord if wee consider it , thy mercies , thy sweet mercies are renewed unto us , not only every morning , but every moment ; what minute is there that we are not greatly beholding unto thee , O Lord. In that wee live , in that wee draw our hreath , In that wee are not in eternall death , T is all thy mercies , as liberty , and wealth . Our food , our rayment , and our saving health . Thus farre the prosperous gale of Gods favour doth carry us pleasantly on in the course of Religion ; but when the storme ariseth , wee are presently overwhelmed with the boysterous Waves of wrath , of lust , of distrustfull feare , of impatiency , and the like ; so that we were never formerly so blessedly refreshed with that heavenly calme , as we are now againe miserably troubled , and tossed with this unhappy tempest ; there is no constancy to be lookt for in this life ▪ but specially is our unhappy nature most unconstant to persist in these more divine , and sin-forsaking courses ; it may be we may with sufficient deliberation vow , resolve and goe on a while , to use such and such means , and helps as perchance Fasting , Watching , or the like , for the prevention of our frequent fals , and to keepe on in a lesse floating , and uncertaine manner in our way to Heaven : but alas , usually either these courses are quickly left of againe , or else they be so dull and lazily performed , that the continuance of them is to little purpose , so that three or foure moneths at a time is a great while for us to be free men , lively and at our owne disposall ● the service of God ; and then doubtlesse after our old course must we returne with shame , like fooles unto the stocks ; or as saith the Apostle Like the dog unto hi● vomit , and the Sow unto her wallowing in the mire ; but now the wonted use and long acquainted experience of sinning in time doth dull the sense of conscience ; making sinne not to be so strange , and fearful a thing unto ●● as in former times in the minority of our dayes ; O youth , thou thou I say , art the prime and golden age for Religion , thou art that lovely one , whom the Lord delighteth in , even fairer then the tents of Kedar , or the Curtains of Salomon . To goe on , heretofore the terrour thereof ( I meane of grosser sinnes ) would stattle us like a Bug beare , and make our soules quickly tender , and sore with the sence of griefe ; but at lengthin continued use , what through the subtilty of Sathan , and our accustomed familiarity with sinne , we are for the most part nothing at all so deeply affected with it , we have been now so long habituated thereunto , that wee can easily sit downe and sleepe in it , I say sleep and perchance fall into a dead sleepe to , unlesse wee take great heed of the danger . Vnlesse with good and well advised care , In its due time wee can thereof beware . For wee shall find , that unlesse we doe forthwith in short time after the sinne , that grosse and conscience-daring sinne that we commit , take advantage of the sadnesse which it leaves in our soules , to convert it into repentant griefe , and that it worke a setled and serious dejection in us , it is seldome that we shall so soone , or so conveniently meet againe with the like helpefull means to lift our selves out of this pit of destruction . When as the cloud of sinne settles for a while upon our souls ; and that wee walke as it were blind fold in the darkenesse thereof ; it is observeable , that yet notwithstanding wee may peradventure in that meane space now and then by the by a little drowsily shug up our selves with a lazie kind of ill will against our sinfull wretchednesse , and with a dreaming detestation , and abhorring of our unrighteousnesse ; but all that doth us little good in the end , if our repentance be not thoroughly and lively performed , if wee doe not even with violence breake off the bonds of iniquity , and cast away her cords from us , it never doth discharge our consciences , or ease us perfectly of the guilt of sinne . The Occasionall meanes which are wont to bring us to a truly deepe and serious repentance are divers ; many times that sense of sadnesse , which as I say , sinne , greater sinnes , leaves behind in the soule immediately after the committing , is a speciall and effectuall helpe to worke our delivery from the danger thereof . Sometimes also this thing or accident puts it in us sometimes that , as the trerible fiercenesse of Thunde● , Lightning , Tempests , and the like fearefull dangers will perchance strike this serious consideration to our hearts , Lord what a case are we in , if we should be presently snatcht away with this sudden judgement , being now in our sinnes ? and therefore if it will please God to spare us this time , sure wee will thoroughly repent , and stand in no such hazard hence forward . Sometimes the apprehension of Mortality , and the shortnesse of our life will bring us to thinke with our selves that oh how shall we put off our reconciliation with God any longer ; for wee see that we be all as at the point of death , every day , one or other is departing from us to his everlasting Mansion : we know with the Apostle , that the end of all things is at hand , that there is no abiding for us here ; and therefore what manner of men ought we to be , how diligent and carefull to make our peace with God , and prevent the worst whilst wee are sure of time ? Sometimes againe the afflictions of this world , and the consideration of the vaine pursuit of all earthly things , with the which men doe so generally rejoyce and triumph ; as when we see the rich man swelling in his credit , the swaggering Gallant shining in his clothes , the honourable man deifying himselfe in his state ; When that wee see men foolishly bestow Their whole affections on these things below . This I say doth call home our thoughts to make up our accounts , and hope for Heaven , for that we see there is nothing but toylesome and deceitfull vanity upon earth . Sometimes also our preparation for the Lords Supper , when wee undertake the punctuall and due examining of our selves for that holy duty , doth cause us so to dig out our consciences into a bleeding sorrow , that wee can rightly performe thar cheerfull resolution of the mind which is requisite to an hearty renewning repentance , & amendment of life . O Repentance , Repentance ( under Christ Iesus ) thou only Saviour of Mankind , who can value thy worth ? thou art to the soul of man above all the gold and precious stones in the world ; as rich as Heaven it selfe ; how many noble and great men have desired to see thy face , and could not see it ? and yet behold thou dost use to dwell in the lowest dust , even with the humble , broken and contrite heart . And againe , thou soule that enjoyest this most rich and happy treasure : O for Gods sake , I say for Gods sake , sleight it not ; but hugge it , joyfully embrace it , and keepe it close unto thee , it is the richest Iewell that can com● from Heaven . It is that Crowne that Saints hereafter weare , When they in perfect glory shall appeare . The opinion it is perhaps of some men , that for those sins which we have heretofore truly repented us of , we need not at any time account our selvs guilty afterwards , because the score is discharged , and as it were struck off in the sight of God : a judgement doubtlesse not without its reason , and yet me thinks not altogether consentaneous to experience ; for though in repentance , it may be we doe not usually charge our thoughts with so particular and fresh a remembrance of our ancient sinnes , as of these which we have committed since our last humiliation ; yet shall we ever hold our selves to stand guilty , and in danger of all our sinnes , even those very sinnes which we had particularly repented of before , because we doe take our selves to be in such termes with God , that though hedoth fully pardon us , yet is it alwayes on condition that wec should performe that Covenant which wee make with him of better obedience ; and then the breach of this Coveant , upon condition of the performance whereof ( as we conceive ) we are forgiven , doth render us lyable again to Gods justice for all our sinnes ; I say the Covenant which we make with him of better obedience . For it is sure and certaine , that we doe never truly repent , but that we doe make or renew this Covenant with God to obey him better afterwards . Without question a Christans li●e is nothing but a continuall rising and falling , a falling by sinne , a rising by repentance . Our life 's a race , wherein the surest feet In running long with many fals doe meet . And though some men carry themselves in such a steady constant course that they never fall much ; yet many men fall more shrewdly at sometimes of their age then at some ; and most men without question at one time or other fall dangerously , and without Gods speciall grace irrecoverably ; As there is a time when David rejoyceth , saying , surely goodnesse and mercy shall follow mee all the dayes of my life , and I will dwell in the house of the Lord for ever ; So there is also another time when hee saith , there is no health in my flesh , because of thy displeasure , neither is there any rest in my bones , by reason of my sinne : my wounds stinke , and are corrupt through my foolishnesse , &c. Sinne maketh such deepe wounds in the soule , that if wee foolishly negl●ct to dresse them often , and tent them thoroughly , they quickly fester inwardly , and prove dangerous ; and therefore justly eonsidering this dangerousnesse in the state of the soule to be usuall amongst men , and specially in David , that holy man , that more then ordinary man , even that man made aftet Gods owne heart ; as also remembring the solicitous heed and care of that more excellent vessel of holinesse S. Paul over himselfe , in the words of his in the ninth to the Corinthians , the 27. verse , Lest that by any meanes when I bave preached unto others , I my selfe should be a Cast-away ; it makes us alwayes , methinkes nor without cause to stand in feare of our spirituall condition : not daring in our best comforts so to set our selves at rest , as though wee were wholly out of the reach of unhappinesse ; the often tryall of our patience , our wisely considered experience in heavenly things , together with the comfort of the Scripture , according to Saint Paul in his fifth and fifteenth Chapters to the Romanes , May give us a strong and confident hope , that wee shall not enter into condemnation , but thorough his mercy be saved in the day of the Lord ; for wee are boldly perswaded that we are in Gods favour ; and perswaded too , I say perswaded , that neither life nor death , nor Angels , nor any other creature , shall bee able to separate us from the love of God which is in Christ our Lord ; and yet for all that , wee know wee are now but on the sea , not in the Haven ; the sea of danger , not the Haven of perfect safety ; we cannot therefore be high minded in our thoughts , but feare , feare and carefully take heed , lest we fall ; specially when as we are conscious to our selves of a nature which is so weake , so apt , and ready to fall into the greatest , and most dangerous sinnes . O Lord and most mercifull Father , there is nothing perfect in this life : here wee have some joy , and some sorrow , some assurance , some feare , some knowledge , some ignorance mingled together ; for now wee know but not in part , saith the Apostle , hereafter wee shall know to the full now our soule is only perswaded of her future state ; she taketh some remote glimpse as it were of her salvation , but no full sight thereof : for wee are saved by hope ( saith Saint Paul ) but hope that is seene is not hope ; for what a man seeth , why doth hee yet hope for hereafter ? when she hath finisht her course , and fulfilled her dayes shee shall fully know and be resolved in the matter ; & as we hope to be thoroughly satisfied with the everlasting enjoyment & therfore for the present condition of this our life , we may take up that expression of the Poet , Ante obitum nemo supremaque funcra faelix . None be call'd happy rightly may , Before his last and dying day . Ye pious and devout soules that are now in the state of grace , blesse , O blesse the Lord your God and magnifie his name with all humility ; for what is it that all of us are not damnable wretches , and most unhappy miscreants , but only his mercy ? What have wee at all that we have not received ? O let us then take heed , take heed I say lest our hearts bee hardned with stubbornesse and selfe opinion ; hath not the Potter power over his Clay ? may not the spirituall Husbandman breake off the Olive branches , and graft them in at his pleasure ? O the depth of the riches , both of the wisedome and knowledge of God! how unsearchable are all his judgements ! and his wayes past finding out , for who hath knowne the mind of the Lord ? or who hath beene his Counsellor ? And thus have we briefly dispatcht , the first and better part of our busines ; I meane this History of the soule endued with grace . Now then our thoughts must leave their Eagle slight , And downe a while top ●ddle in the durt , Behold and see what policy and might , The Devill can shew forth to doe us hurt . When God le ts loose this roaring Lyon , O what destruction doth hee bring upon us ; how strongly and cunningly doth he hold fast our soules in sinne ? how intricately are we intangled by his snares , that we cannot get out ? the heart ( saith Ieremy ) is deceitfull above all things , and desperately wicked : who can know it ? indeed it is a most hard matter to find out all the strength and subtilty of sinne in a wicked soule ; for the Devil when he gets possession specially in a more Melancholy heart ; like a Wont , makes his workes few above ground ; but hath many secret passages and Maeanders under : the close contrived cranies whereof , although we cannot fully search and tracke out ; yet God willing wee shall the more open and principall courses , in this ensuing Part. Of the Soule ensnared in sinne . NEmo repente fuit turpissimus ; Sinne creeps on by degrees ; but woe is us to what an exceeding height , and to what intolerable an increase is it able to grow ? grow I say , heavier then the sand of the Sea in weight , and more in number ; even sufficient to fill whole volumes : for who is able to find out all his iniquities , or reckon up his sinnes ? who knoweth , saith David , how often he offendeth ? Sinne in a wicked soule is so unmercifull a thing , that it hath no limits nor bounds of extent ; it is that over-flowing Flood in the Scriptures , which drowned the old inhabitants of the earth ; it is that raging sulphurous fire which burnt up the Cities of the ungodly ; or if you will that Phaetons fire amongst the Poets , which enflamed the whole world ; for no sooner doe we let at liberty our affections from the yoke of discipline and good order , from that narrow path , and rule of vertue , In cujus medio tutissimus ibis , O man , in the midst of which thou safely mightst go , but presently wee act out the true Morall of Phaetons Fable . Phaeton let loose the reines to his frolick Horses , and they carry him ( as the fiction goes ) to the firing of the world , and his owne destruction ; we doe but let goe the reines to our will and affections , and they carry us likewise headlong to our unavoidable destruction , and to the setting on fire of this Microcosme , this little world of ours ; here we may well note , that Religio a religando vere dicta est , Religion is truly so call'd from tying back the affections ; and therefore now when once conscience doth thus let slip the reines of discipline , and its due care of the soule , our little world , as I say , is all on fi●e ; our thoughts , desires , and affections being as it were without God and his feare , are altogether flaming with the distemper'd heat of worldly cares , of ambitious projects , of lustfull courses , of impatio●t distractions , and the like ; these things doe freely range abroad in t●e mind , doe take their pleasure and pastime therein . Like School boyes , when their Master 's gone away , They presently are at their roguish play : Iust so , when that the Conscience leaves to rule Our thoughts , the Devill forthwith keeps the Schoole . And because our inside is thus unframed with disorder , that wee neglect Religion , and leave off the necessary managing and manuring of the soule by repentance ; sinne by little and little , becomes habituall unto us , an ordinary and unregarded thing ; so that in a while Melancholy making the mind more eager and intentivel● let in al its courses , what either by being drawn to the impatient expectation of what wee would have , by feeding our selves with the pleasing fruition of that we doe enjoy , or vexing our selves with the feare of what may befall us , or with the griefe of that which doth already disaffect us , it is so , that for the most part there is very little space wherein our phancie is not in action with some one of these ; such and such like things doe so seriously take up our time , and so earnestly employ our thoughts that our minds can hardly get leave at any time to bee at leisure for the common duties of Christianity : for when at our necessary oppor●unities , we goe about to reade the Scriptures , to meditate on good matters , or pray unto the Almighty ; how exceeding difficult is it for us to draw off our imagination from those other things , and set it upon these ? or if we doe take it off , it is but as in haste with a longing to be at them again : As also that little praying , meditating , or reading which we do at any time now employ our selves in , doth altogether methinks passe away without any sweetnesse in 't ; it hath no more relish to us ( for the most part ) then even as it were a rotten stick , or a thing of nought ; so superficially doth it slip away on the outside of our souls . In every thing , 't is the delightful sweet Thereof , that doth with our affection meet . I say , It is the sweetnesse thereof that joyns it closely to the thoughts , and unites it to the affections ; and therefore these duties and the like being so out of relish with us , we have but little minde on them , we coldly regard them , and in a manner wholly neglect them ; or if peradventure the fashion of the times tend thereunto , and that we can smoothly stop up the mouth of truth-knowing Conscience with some daubing satisfaction : we may , I say , we may some of us retain the outside , when we have lost the inside ; we may seem to be delighted with an oral formality , when as it is no whit cordial within us ; like unto shallow brooks that make a great noise with a little water ; the shadow still continuing with us , whilst the substance is stollen away . But to go on in that way which is most usual : I say , The substantial deepnesse of true inward pleasure and delight in divine things being rooted up , pulls away with it the outward use of reading , meditating , and the like : so that we are seldom conversant in these things , although the liberty of our time give us opportunity for it never so conveniently : for it is to be noted , a truely willing minde can finde out shreds enough of time to bestow in that way , even in the busiest and most industrious Calling . And as for that more excellent gift of the Spirit , Prayer , that Princely Diadem amongst all heavenly graces , from whence all other divine blessings do borrow some lustre and advantage ; how far is the familiar acquaintance thereof gone from our souls ? when as all our private devotion is now posted off to the publike ; and that also so slenderly and coldly performed by us , that the practice thereof is held on , it may be , rather for fashion sake then devotion ; more with the motion of our lips then with the affection of the heart ; following the publike exercise rather for fear of shame and reproach ; I say , rather to keep touch and turn with the common Custome , then out of any religious care or good will thereunto : for though the Sabbath be but once a week , yet shall we most times be then glad , if occasion bee handsomly offer'd us to ' bide at home , and omit that duty . It is too wet , or else it is too cold ; And we can pray even as well here as there : These poor excuses , they are quickly told , When as God knows we pray not any where . Again , as Prayer , so the Hearing of the Word is as much neglected by us , or as ill used , when we now sit at Sermons , it is more perchance with a censorious ear , like Moderatours to give judgement , and passe our opinion , rather then as diligent Auditours , with humble hearts to receive instruction . If the Preacher doth but meanly perform his exercise , we are then ready to slight it , as a thing belowe us , and not worth our heeding : but if he go beyond us in his Learning and good parts , we are on the other side peradventure disconted in our selves , for that he exceedeth the reach of our capacity and qualification : for lo , we feel and finde as in this , so in all other things ( it is worth observation ) we finde , I say , that Nature is always so partial unto it self , that it is never thorowly pleased , and fully contented , except every thing succeed to the setting up of it selfe , and its owne advancement ; and therefore that it hath got the advantage , it taketh its full selfe-contenting pleasure , and recreation without controle ; diverting the whole course of our thoughts , words , and actions to serve its turne herein : yet for although conscience hath lost its prevayling command within us , neverthelesse it ceaseth not ever and anon to give us a call , and perhaps amidst our chiefest and securest sinnes , awaken us with a deep touching item , and remembrance of our selves ; but onely flashing up our eyes wee fall asleep againe : and thus act on the story . Navita de ventis , de tauris narrat arator , Enumer at miles vulnera , pastor oves . The Plowman of his oxe , The Ship-man tels his mind , The Shepherd keeps his sheepe , The Souldier wounds in mind . Every one , saith the Poet , thinks and talkes most of that which hee hath most to doe with , and doth most affect ; and here nature principally begins to play her part , and shew her affection ; our selfe accusing , and impatient mind cannot abide the rehearfall of miseries ; unhappinesse and affliction ; the hideous newes of such things is too rough for our tender thoughts to meddle with ; whatever come of it hereafter , we must by all meanes put off for the present , as farre as may be from us that day of the Lord , and righteous retribution of his most just vengeance : againe , also the deadnesse of heart maketh our soule to loath abhorre and leave off to hear and speak of holy and pious subjects , as the dispraise of vice , the commendation of vertue ; the maner and means of Mortification ; of Sanctification , of our Redemption , and the like ; snuffling away all such matters if it be possible , into other discourse : because we feele our hearts so dead and rotten inward , that these things doe nothing else but secretly speake the Condemnation and shame of our owne lives : and therefore when as out of the abundance of the heart ( as saith our Saviour ) the mouth speaketh , therefore I say on the other side , our thoughts being alwaye . for the most part vainly and outwardly disposed ; our delight is to be talking of vanity all the day long , to be asking after , and telling of newes , whereby to claw our idle phansie with , or it may be questioning how rich others be , what condition they are in , how they doe thrive and the like ; our Melancholy thoughts mainly labouring with emulation against others : and such verily is alwayes the rivality and inward striving betwixt equals , or those that be neer equals in the same kind , that sure I cannot thinke that it is a quality much lesse then naturall unto all mankind , so to contend in affectation of desire ; this emulation was there amongst the Patriarks when they sold Ioseph , and amongst the Apostles when they vie'd who should be the greatest : and thus our minds being so wholly set on earthly things , and things of this world , it is seldome that we can thinke upon those men that are in a little better prosperity then our selves , but with the eye of envious emulation , counting it as so much the worse for us , and an eye-sore to our state and reputation that they goe beyond us ; and againe taking it as it were somewhat the better for us ; and applauding our selves in content therewith , if they fall out and appeare to be somewhat under the condition that we our selves are in ; thus as wee doe enviously thinke that too much which our successefull neighbours have , and enjoy , and swell after their happinesse with indignation at our owne ; so also are we many times unhappy in our own happinesse without any comparison at all , or in respect of others ; but meerly in our selves , and in regard of our owne bottomlesse desires , thinking all too little that we have , although we do not think of any that have more ; just as the Poet , in a similitude of covetous men , Quo plus sunt potae plus sitiuntur aquae , The more they drink , the more they are athirst : so may we truely say of our selves , in the words of the Prophet Habakkuk , Chap. 3 , We enlarge our desire as hell and as death , which cannot be satisfied . What we have already , methinks , serves but as the sawce to set an edge to the stomack to receive more , as if we had a consuming Wolf in our brest , or those two daughters of the Horsleech which Solomon speaks of in Prov. 30 , which have no other language but continual crying out , Give , give more still , and yet more , and yet no content . He is not rich whose minde doth keep him poor ; He onely hath enough , that seeks no more . Nay farther , our apprehension is apt to be so subtilly deluded with this vice , that , as if avarice were a vertue , we shall be ready to think and say , of any one that is an hard and unreasonably-neer man in his dealings and commerce with others , and that will stand out for the utmost farthing in every thing , though it be never so justly due and to be yeelded unto ; of such a one , I say , who hath cunningly learnt to oppresse the poor man by the advantage of his necessity , we shall be ready thus to think and say , I warrant he is wise enough , he will look to himself , he will not be fool'd of his goods ; taking his example as a lawful patern for us to imitate . But of one that is a conscionable , honest and plain-dealing man , that will not stand so eagerly , nor practise such policie for gain ; we are likely to judge him as an easie fool , and not wise enough to live in the world . But O alas , one day , one day peradventure we shall see that the wisedom of this world is foolishnesse with God ; acknowledging our mistake herein as they did , who once said in the sorrowful conviction of their souls : We fools counted this mans life ( this quiet honest mans life ) madnesse , and his end to be without honour : but see ! how is he numbred amongst the children of God , and his lot is amongst the Saints : therefore have we erred . When the soul ( having forsaken God ) begins to go alone , and to trust to its own strength , so full do we presently grow with superfluity of outward Sense and humane Wisedom , that be we never so lightly toucht with any thing which seems to waste and decay our temporal subsistence ; if once our Egyptian staff , this confidence on outward things never so little begin to crack ; how are we ready to fall in●o utter despair ? Sure we cannot continue with such a charge ; we cannot hold out long in such losses or expences : our narrow hearts , Nabal-like , grunting and grumbling for fear that we shall not have enough for our selves to live by . O thou unhappie soul of man in all distresses , doubts and calamities ! What patience or comfort canst thou have , Who trustest in such things that cannot save ? Now and then , like prisoners within the Grate , we may look out into the fresh air , and see the golden happinesse of the day , though we cannot get out and enjoy it : we shall peradventure now sometimes think upon Repentance , and gaze afar off on the joyful condition of the soul , desiring that we could be delivered from this bondage of sin : nay , and it may be we do also strive somewhat , and endeavour our thoughts thereunto ; but alas , it takes no firm holdfast in our brests , it goes not thorow the heart , nor seriously to the quick as it should ; but suddenly it passeth away again without effect : or if it doth take any hold in us , it is very momentany & of short continuance obscured quickly with the clouds of sinne , and altogether forgotten ; for let us know that Conscience even in the freest and fullest pursuite of sin is many times , so reall and urgent with us , that it will not be sleighted , but either by excusing our selves , by mitigating the nature of sinne , by a seeming repentance , or the like , we must needs give it some content , though it be but as a meere dulusion for the time , and to no purpose at all ; but I prosecute the patterne of our intention ; in like manner as Melancholy joyned with solitary privacy is wont to make good Meditations in the time of grace take the deeper root in nature ; so likewise it being united with a retired solitarinesse maketh evill thoughts in the time of sinne much more stubbornely to persist within us , cleaving a great deale the faster to our apprehension , and fixing a farre sore impression in our soules . Sad Melancholy is truly then in kind , When silence locks the closet of the mind . Then doth mischiefe take greatest advantage when it gets the soule to be alone by her selfe ; for Homo solus aut deus aut daemon , the solitary and alone man is usually either exceeding good in his thoughts , or exceeding bad ; and therefore now wee find out of due experience now I say when as grace is not able to master our corruption , that it is much better for us to use a sociable and jocund behaviour towards others , addressing our selves in a complying Familia ity with good honest company in civill recreation , then to be much retired alone , though it may seem more strict , because this verily is many times a meanes to put us from farre worse things and greater inconveniences ; natures that are composed to Melancholy , wee may fitly conceive to be much like Iron , which receives a greater heat of fire into it , and retains it longer then those things which are of a rare and thin substance ; for we always feel these solitary , these sad and melancholy sins of ours to be of a far deeper dye , and to wound our Consciences more dangerously then those other lighter kinde of sins , those merry , as I may so call them , and superficial sins : these sad ones , I say , are worse , because they are moulded with deliberation in the heart , and come from a setled good-will and determinate intention ; but those other , those merry ones , are onely for the most part as sudden flashes arising more inconsiderately , and passing away as a guest of one night . Well , to proceed in Anatomizing the particulars of this our now sin-sick soul : The wicked , saith Solomon , fleeth when none pursueth him . An evil Conscience having moved the foundation of our Spiritual comfort , every bush is a thief with us , every thing becomes our enemy , though not really , yet in conceit . How often and how apt are we now presently to terrifie , disquiet and affright our selves at nothing , perchance but at the very shadow of things ? for but thus , if we fall out with any neighbour or others into enmity and discontent ; if but once we drink into our brests a perfect distaste , there 's no digesting , no forgetting , nothing but vexing in our souls : so many eager , fearing and fretful thoughts do constantly boyl up in our stomacks against him , that from thence for a good while together , whole clouds of fears , of doubts and distempers do sollicitously overwhelm and passe over our heads : so that specially if we speak not with the party in a pretty space after , our close-kept thoughts are peradventure full of expecting his supposed malice is ready to do us the greatest mischief that may be , and so again are we thereupon hatching and preparing perchance like motions of revenge against him , conceiving some cruel tyrany wherwith to satisfie our selves upon him , little considering that all this while for the most part we do but fight with our own fancie , fearing where no fear is , and conceiving revenge where there is no cause of revenge : for at length having spoken with our adversary , and unfolded our selves together , we shall most times finde that he hath scarce had any the least ill imagination against us ; and so by a true hearted disclosing our minde one to the other , we are perhaps easily undeceived , and become friends again : whereas the muing up our selves from our enemy in a melancholy strangenesse and squint-ey'd retire , might breed a continual and a deep Conscience-wounding grudge betwixt us . The sullen man that 's discontent . bis life ne'er wanteth wo : If nothing else will him torment , his fancie proves his fo . Moreover , the peevishnesse of our Nature , in like manner , for want of the confirming strength of Grace , is always apt to construe the words and actions of our enemy to the worst , taking every thing to be done by him either in despight , or malicious disgrace and contempt of us ; eagerly affecting and troubling our selves with that conceited fury of our enemy , which perchance is not in him ; or if it be , it is that thing which we ought rather to pity then fight with ; even common Christianity teaching us to have more wit and godly advisednesse , then as Solomon saith , to meddle with a fool in his folly , or with a mad-man in his madnesse ; with an unmanly weaknesse o● minde childishly in the same sense to reply again to that his madnesse and fury ; but in stead thereof rather mildly and charitably to entertain his foolish humour , knowing our selves also subject unto all infirmities . But we cannot refrain ; this is our humour ; we must needs deal back again the words and deeds that we do receive . Alas , how sweet is the desire of Retaliation and Revenge to the solitary nature , being without the directing power of Godlinesse ? how can we put up such and such things ? how can we chuse but retort again , Oh that we were so rich , so powerful as thus and thus ? what an happinesse were it then for us to be able to crush our enemies , and to cut them off as we would desire ? Invidiâ Siculi non invenere Tyranni Tormentum majus ---------------- Envy 's a greater torture to the minde Then the Sicilian Tyrants ere did finde . This is Envie , to our souls the very devil of all sins , that hellish tormentor of a melancholy minde , which wearies our thoughts with continual anguish and vexation of spirit . O Lord , when we well consider the whole scope of a sinful man , or this man of sin which is within us , we cannot chuse but think how true it is which the Prophet Isaiah speaks by thy special command , Isai . 48. 22. that there is no peace unto the wicked : no peace , I say , not onely in regard of the sting of conscience which follows sin , but also in regard of the ensnaring and toilsome trouble of sin it self ▪ Wo is us truely , no peace indeed ; with one thing or other we are still out of quiet , either sin by n●useating distempers doth disturb the health of the body , or by laborious and far engaged passions doth unsettle the rest of the minde . What peace at all is there long within us ? either immoderate fear , or care , or grief , or desire , is ever oppressing our thoughts . And here observe it , whilst that we walk with God , we are methinks fenc'd about with his favour , so that none can hurt us ; for his Angels do pitch their tents for a guard round about them that serve him . But now for want of faith , what do we not fear ? how far without reason doth this passion extend in our melancholy soul , even almost into an infinite conceit ? for as a Circle made in the water begets another Circle bigger then it self , and so that another again bigger then it self , encreasing thus I know not how far ; just so the doubts and fears of our minde , by solitary plodding upon them , will beget bigger and bigger , and so bigger still without end : thus where there is no faith , there is no end of fear : fear and unbelief have the like proportion in us , and must needs go hand in hand together , as it is Revel . 21 , the fearful , and unbelieving , and abominable , &c. Again , what troubles doth the minde now many times undergo in the immoderate hoe and care for things to come , in labouring to prevent and provide for such and such accidents , with the utmost of our power . And yet perchance it doth no whit prevail ; A strange event makes all our labour fail . Many , even many is the time that we are unspeakably vext with the forethinking and contriving of that which in the end never comes to passe ; I say , vext by framing of hopes , of intendments , and expectations upon these and these things , which most times one means or other , Gods providence or death doth quite disappoint and cut off , according as it is in Psalm 146. 4 ; for when the breath of man goeth forth , he shall return to his earth , and then all his thoughts perish : all his thoughts , even all the former hopes , expectations and imaginations of his heart : Blessed therefore , blessed is he , as it follows in the next verse , that hath the God of Jacob for his hope , and whose trust is in the Lord his God. Blessed is he that herein can take the easie yoke of our Saviour upon him , by casting his care upon God ; thereby saving all that needlesse labour of too earnest carefulnesse and distrusting trouble of minde for the morrow , because sufficient for the day is its own trouble . But to tell on the souls unquiet state , When sin doth thus become predominate , So uncontented and so eagerly frappish are we apt to be , through the uneasinesse of the soul for want of true inward rest and satisfaction ; I say , so full of wrath , of passion and anger in all our thoughts , businesses and affairs , that the least and smallest occasion , is enough to make us fret , chafe , aed be most furiously moved with those either equals or inferiours with whom we have to do ; we cannot chuse but unsheath our passionate fury and outragious disturbance , into cniding and unquietnesse ; we can by no means bridle our selves in the least degree ; our humour must have its course ; and then perchance afterwards , our thoughts reflecting upon themselves , do secretly check us , and make us sorry again for this our rashnesse , heartily wishing that we had not done so , and that we were at one with the party as before ; onely that we be loth to confesse so much , or bewray the acknowledgement of our own errour . See the disquieting unhappinesse of sin ! If we do not thus vent our wrath , we can be at no rest for fretting inwardly : and if we do vent it , we are displeased with our selves for doing it impatiently and undiscreetly : others cannot please us , and we cannot please our selves : What peaceful harmony of concord or content can there then be to our souls ? I say , Others cannot please us ; for nature hath so out of all reason bent us to our own courses , to our own minde , to our own wills in every thing , ut ferè nihil placet quod non nostrum est ; that almost nothing contents us , but that which is of our own doing and contriving ; it even cuts to the gall to be any way crossed and contradicted in our intentions and desires : when we have once took an opinion , let it be advised by whom it will be , stiff-neck'd nature being uncontroll'd by grace , it is so obstinate in her own sense , that 't is as death for her not to have it go and be acknowledged in her own way ; and therefore let it fadge how it will , we must , I say , we must needs prevail in contending , though it be for the worse : and when at length we have thus peradventure through much difficulty obtained our desire , and gotten our wills fulfill'd , even then also are not our thoughts happie therein : though for the present it might seem to delight us , yet are we not long well pleased therewith in our selves ; nay , perhaps that also in the end gives our minde little satisfaction ; 't is nothing but our conceit , nothing but that we would have it so , and then would it had not been so ; this is the course of it : so little peace of minde is there to that soul which is without God , and left alone in the snare of sin . Sure enough it is , O let us observe it ; I say , Sure enough , that our own will is always our worst enemy , could we but consider it : nay methinks , for all she seems to be as our onely friend , yet in truth we have no other enemy can do us hurt , but onely her : not the malice of all the creatures , men and devils in the world , are able to bring upon us the least unhappinesse without her help . He that can then his own affections quell , Doth even as much as if he conquer'd hell . It is this Own self and Will of ours that parts us from God , joyns us in society with the devil ; and thus brings us at length ( if not prevented by Grace ) to the certain destruction both of body and soul . It is our Saviours counsel , that if our eye , hand , or other member offend us , we should cut it off , and cast it from us : this doubtlesse is a most difficult thing , a hard saying , for a man to cut off his own flesh , that which is so close and neer unto him , and indeed I believe that wholly to part our selves from our selves , is to divide indivisibilè , that which as long as we continue mortal men , is not to be divided : but to cut off those rank grown extravagancies of our wills , this proud flesh , these limbs of the devil , that must needs be done , if we mean to follow Christ , and enter into heaven , unlesse together with them we will be cast into hell fire , to follow Christ : for this is the right way to follow him , by denying our selves ; because we plainly finde both by his most holy Doctrine , Mark 8. 34 , and Example , Mark 14. 36 , that his businesse in this world was not to do any thing of his own will , the will of man , but in all things the will of him that sent him , even the will of God. But further ; to see what a deal of trouble and unquietnesse is there always stirring in the sinful minde of man ? what a restlesse vexation another while do the ambitious projects and aspiring motions of our vain imagination put us unto ? even so far , that sure methinks it is an Ixion's task , or as a Bridewell-work to undergo the toil that such encroaching and climing thoughts many times torment us with . How doth our fancie labour to be so great , so high , so rich , that we had such an office or estate , that we were in the condition of such a man and such a man ? and thus when we have vainly supposed so far and so far ; when , like the Giants of whom the Poets do fable , we have set one mountain of ambitious desires upon another , yet then at last are we as far from satisfaction as they were from heaven . Again , in the prosecution of our earthly policy , when the event of things that do much concern us frustrates our expectation , our lowe creeping mindes , that sacrifice onely to their own nets , to their own skill and wisedom ; how do they snarl themselves in blinde conjectures ? Lo , this doubtlesse was the cause that our businesse took not effect ; it should have been done by such or such a means , it such or such a time , with these or these Circumstances ; ●yring out our selves to seek the reason thereof , like those blinde men that sought Lot's door and could not finde it ; never thinking all this while on the Divine providence , which directeth all things , towards which our thoughts ought to aim their first and chief regard : and therefore it is that oftentimes we do try so many ways , spend so much time , break so many nights sleep , to no purpose : for sure , Except the Lord keep the Citie , all our labour is lost , the watchman waketh but in vain . As Jehu answered Jehoram , 2 Kings 9 , so may we answer our thoughts , and with sufficient experience resolve our selves ; What peace , content or rest can there be , so long as this Jezebel of sin raigns and remains within us ? No peace within , nor yet no peace without , But full of troubles , toils , and fears , and doubt . Our peace with all things utterly doth cease , Because with God we do not make our peace . And thus on every side we both see and feel it , even too much , to our own grief , That there is no peace unto the wicked . The man of Sin , is a man of Trouble ; trouble in his minde with the distractions of sin ; trouble in his conscience with fear of judgement ; every way disturbed and out of rest : and yet lo , for all this , that there is so much unquietnesse , and trouble , and discontent in our sinnes , we are so strongly hampered and engaged therein , that there is no power in us to break off the bands thereof , or cast away her cords from us : through the habituated continuance therein , it is so hard and difficult for us to repent , I mean , fully and perfectly to repent , that it goes even against might to think of making up a reckoning and an account with God : we are so totally as it were turned into sin it self , I mean , such an invincible disposition of sinning in all our conversation , that O who shall deliver us from this body of death ? what course can we take to come out of this unhappinesse ? 'T is high time to look about us , to raise our thoughts to some better notions : but such is the difficulty of true Repentance , that we cannot go thorow stitch with it ; but this and this opportunity is still put off with excuses , with the presumptuous and flattering conceit that Gods mercy is infinite ; we have had often and often trial of it ; Doubtlesse we shall have some better time and more fitting season hereafter . But we who finde it so hard a matter at this time , a thousand to one but that we finde it more difficult the next : the longer we continue in sin without due Repentance , the more methinks are we entangled with it , and dayly snarl'd the faster from getting out . O therefore let us take heed in time , and duely consider this , all we that now forget God ; Consider this , I say , whilst we have time afforded us , lest in his wrath he suddenly pluck us away , and there be none to deliver us . Here it is observable , according to what I have formerly intimated , that , though not usually , yet sometimes the Conscience is so cunningly daub'd up , that it seems within us to be as well satisfied with the outward formality of Religion , as if it were in the state of grace and true reconciliation : our mouthes and the outside of our thoughts do draw neer unto God , when-as our hearts , the true depth of our heart , is far from him , even full of nothing but dead mens bones , the rottennesse and corruption of sin : we are , I say , thus so smoothly deluded in our selves , that we can seem boldly to chalenge acquaintance with Christ , and perhaps think that we are able to boast of great matters in his Name , and yet for all that peradventure as it was with those in the Gospel , Mat. 7. peradventure , I say , Christ himself may never so much as know or acknowledge one jot of Christianity within us : but this deceitfulnesse of Religion , this superficial delight is easily discerned , if we mark it well , both by our selves and others , in that it is frequently wont to vent it self into a partial siding , contentious talking , part-taking and debating as those of whom the Apostle speaks , that fell out about their Religion ; I am of Paul , I am of Apollo , I am of Cephas ; taking the shadow for the substance , and mistaking the truth thereof , as though it were a thing so shallowly seated in the soul , that it consisted in wittinesse of discourse , sharp understanding , following of Opinions , and the like : no verily , the Kingdom of heaven , Religion and godlinesse , is not without , as our Saviour saith , but within us , even in the dressing , ordering and managing of our own souls . Indeed Our Knowledge without Charity may swell Into Contentious strivings full of pride : But true Religion in that heart doth dwell , Where patience , love , and humble thoughts abide . what ever or however the Conscience , as I say , may thus be deluded and held in some pleasing satisfaction , finely skinned over for a while with the upper part of Religion ; yet in the truth of it , the wound that is so deep , is not so easily cured ; this sinfulnesse of the minde here spoken of , having gotten such time and liberty with us , is not without great difficulty ▪ deep sorrow , many prayers , and much carefulnesse , took off again : and therefore till we can by Gods special mercy attain unto this thorow piercing and happie Repentance , there is none so soveraign and helpful a means to prevent the dangerous encrease thereof , as is the constant following of a good employment , ever to be doing in one industrious action or another , according to the quality and manner of our life , even in one honest action or other , though it be but to little advantage : so that the Rule is very true , Praestat oriosum esse , quam nihil agere ; It were far better for us to be in action with that which is to no purpose , so that we do not sin in it , then to sit still and be altogether idle : for alas , we do by woful experience finde , that Idlenesse is rightly named The devils Cushion ; being seldome out of one sin or other , whilst we are out of action in some good employment : This Cushion makes the devil so easie a seat , that it is even an invincible work to remove him from our idle souls , or make him sit away : this is his seat , I say , and his shop too ; here he freely sits and plyes his utmost skill , to mould our thoughts to the very wickednesse of his hearts desire ; here he sits forging and fashioning all the ugliest forms of sin , and foulest monsters of impiety that ever entred into the heart of man : there is no sin so great , so hellish and inhumane , but Idlenesse hath been the means to hatch it into the world . Quaeritur Aegistus quare sit factus adulter , In promptu causa est , desidiosus erat . If you demand Aegistus why He did commit adultery ; The cause is easie to be seen , Because he hath so idle been . And as it hatcheth all sins in the soul , so of all other is it the most kindly Nurse of lust and fleshly desire in our melancholy nature . How doth the fancie hereby become polluted and most grosly defiled with all kinde of basenesse and obscenity ? what inventions doth it frame for the provocation of lust ? how closely doth it make us hug the amorous conceits of our enslaved fancie ▪ nay , how do we many times hereby so deeply infect our thoughts with this kinde of vitiousnesse , that like Lime twigs they are ready to catch hold on every object , converting it to some libidinous and wanton motion , the which perchance sometimes doth cling so fast unto us , that we can scarcely draw off again our imagination from it . Again , Idlenesse and Luxury , the excesse of eating and drinking , either in quantity or quality ; I say , fulnesse of bread , and abundance of Idlenesse , are constant companions together : we that are idle , must needs be luxurious one way or other . And if Saint Paul said that the idle person was not worthy to eat or drink at all ; how often and how much do we sin , when as the vanity of our idle souls causeth us to waste so much in superfluity , who are not worthy of sufficiency ? O alas , so we live many times , as if we were created for nothing else but to eat and drink . Sure this is not the least , if not the greatest of our sins : for if abstinence be the chiefest help to mortifie the flesh , certainly luxury is the chiefest means to quench all goodnesse of the Spirit : and therefore see in the Gospel the devils desire to enter into the Swine ; we hear of no other creature that at any time they desired to enter into , but onely , I say , into the gluttonous Swine , that of all other creatures being most uncleanly addicted to its belly ; so fit an habitation is the gluttonous and luxurious soul for nothing but devils , but sin and uncleannesse . But further with the story : our whole man is so utterly disframed and disjoynted with sin , that there is no part but is out of order . When we seriously reflect on our selves and our so great imperfections , we cannot but fetch from within us many a deep sigh , to grieve at this our so great untowardnesse , thinking thus ; How much are we now behinde the condition o● the righteous ? how miserably do we mispend our time in being vassals unto Satan , and working our own damnation , who might in this time , so ill wasted , have as well made a good progresse towards heaven , and attained unto much comfort and proficiency in Religion ? O ●ow do we want that light of understanding and retention of Memory in good things which we ought to have ? how void are we of devotion to Godwards , that Charitablenesse of affection towards our brethren which we observe in others , that patience and cheerfulnesse in troubles , that manly constancy in ruling the motions of the soul , as grief , fear , hope , and the like ? O we alone , we are in each degree So frail with sin , there 's none so frail as we . For behold , we are so crazed and weakned in all the strength and constancy of our minde through sin , that every passion is able to overturn us : either we are too much in fear of the roaring waves of calamity in this world , or too much in love with the pleasing vanities thereof ; either we are too hot with the joy of prosperity , or too cold with the grief of adversity ; overjoy'd with the tickling exaltation of the one , or faint-heartedly dejected and cast down with the other : but of these two specially ought we to be careful and take good heed ; there is always , as we may finde , a more principal danger in the joy of prosperity ; for , saith Moses , Deut. 6 , When thou hast eaten and art full , then beware lest thou forget the Lord , &c. Narrow vessels are quickly over-fill'd : then , then , I say , in our prosperity do we feel our selves ready to run over the capacity of moderation , apt to grow lawlesse with unlimited pride , and to forget our reverence to that God which hath created us , and always doth so great things for us : and therefore it was that David said It is good for me that I have been in trouble . Happie is the man that is always ballasted with such a constant stedfastnesse of minde , that let the winde blowe which way it will , can carry his affection with an upright , setled and indifferent moderation ; can hold him fast by God in all changes of this life , patiently hoping in him in adversity , humbly rejoycing in him in prosperity , so to rule himself with Saint Pauls resolvednesse of minde , Phil. 4 , At all times , and in whatsoever state he be , as therewith to be content with satiety , and yet not drunken with excesse . See the folly of a sinner , and strange besotted ignorance of our thoughts . Behold , We fear the face of man , poor sinful man , When of the God of heaven we little scan . though we have not much care of it , that our faults are all naked in the presence of God , that the Searcher of hearts knoweth the depth of them , and that they lie open plain enough before our Consciences , yet by no means we would that men should know so much of us ; no , let self-loving nature alone to be sure to take heed of this , that no body know it but our selves : Oh , we may in no wise bewray our infirmities in any particulars : what vain fig-leaves of poor shifts and excuses do we so we together to cover us with , rather then we will be guilty in the sight of men : we shall chuse rather , many times , to make two sins of one , then discredit our selves by Confession ; as thus : Pe●chance when we are reproved for our untowardnesse , reprehended for our vices , or any thing else be spoken which is harsh unto us , presently is our headstrong and self-accusing nature all on fire with spitesul scorn and ill-will against it , either moved with so much distemper as malitiously to revile the party , or else so deeply stung with inward unquietnesse , as unsoberly to depart the place , not abiding to hear it any longer ; such is our impatient desire of credit , our self-justifying honour on our own parts : But on the other side , to hear the dispraises and reproofs of others , to hear their credit broken by the tongue of envie , that methinks is a contentment and recreation to us ; or specially when we meet with them who are enclin'd to speak against such parties that are out of our liking , then it is meat and drink to us to say Amen , and joyn with them in the like malevolent and disgraceful speeches . We are , I say , most impatient of reproof , specially if it be laid either sharp and closely unto us , or tedious and over urgent : and truely , though reproof ought humbly to be taken as sent from God justly for our sins , yet many times , through the rigotous application thereof , it proves to our evil natures not onely unprofitable , but hurtful , for we finde that when a wicked passion , on whatsoever occasion , is stirred up in the height of its fury , 't is hard to be bridled , and dangerous to be dealt withal : Cain's countenance fell with furious indignation , Gen. 4. 5 , and lo the sad effect , it is but the eighth Verse that he slew his brother Abel . It is here worth the marking , that sometimes and in some of us the smooth facility of minde can perhaps jest out , or pleasantly put off those self-same sins and disgraces which the rough seriousnesse of others doth take with a great deal of indignation , discontent and shame : the reason thereof partly without doubt is the different disposition of nature , and partly also the experienced policy of sin ; for sin , when it is used and practised in the soul , like an old Fox , grows more cunning and politick to conceal it self ; it can make its guiltinesse seem to be innocence , its covetousnesse seem to be liberality , its pride humility , &c. Herod-like becoming seemingly vertuous , when it is never a whit the lesse , but rather the more truely vitious . But further with the real discovery of our selves . Moreover , as the dogged morosity of our minde is frequently apparent in our behaviour towards our friends , in our dealing with strangers , and other like instances that may be quickly remembred , so also is our grudging unthankfulnesse not a little before God , and in reference to his Majestie : So that when losses or crosses do befal us , our words are usually these or such like : This is hard fortune , there is no body so unhappie as we ; we I warrant have the worst lot and portio● of all men ; foolishly not at all heeding the frequent miseries of others daily before our eyes , that rod of Gods correction which is imparted to our neighbours peradventure at the same present , and doth it may be in many degrees go beyond ours ; if not , at the leastwise we may remember how far the afflictions of poor Job do outgo our greatest sufferings , and yet he sits embracing the dunghil with these words in his mouth , The Lord hath given , and the Lord hath taken away ; blessed be the Name of the Lord. Have we receiv'd all good from him so long , And shall he think that now he doth us wrong ? O the perverse impatiency of our sinful nature , when our minde at first is newly wounded with our misfortunes , and whilst that it is in a fresh and yet-bleeding remembrance with us , what cursed and even nothing else but madly discontented imaginations do there rise up and occur unto our mindes ? how full of raging and masterlesse thoughts are we ? so that if we go about never so little to stop the furious current of them , and to turn necessity into a vertue , by applying the consideration of it to some contentful use or good resolution , our wicked passion most times is so unruly with discontent , that by no means can we over-master or bring it into the subjection of any sober thoughts : Which being so , we must needs for the present let it slack , and altogether as much as possible exclude it out of the minde , if that haply afterwards our passion being allayed and more reasonable , we may consider it with some discretion ; so hard a thing as I say is it to wrestle with a disturbed passion in its excesse : and truely , as sin grows on in the soul , so the passions of our minde grow further and further into excesse and immoderate distempers . Sin when it getteth much strength within , is methinks of all things in the world most like unto the pestilence : the Pestilence , when the height of the disease is upon a man , makes him , even as phrenzie , distempered with the violence thereof ; so as , I say , sin doth here unhinge all the affections of the soul into a furious and madly-behaving humour , when it flies much out of reason into an immoderate excesse . The Pestilence when it worketh a full infection , is a disease very mortal and deadly , so that few escape it : so sin , when a man is much over gone therewith , bringeth the soul into a very sad and dangerous condition ; and it is the effect of Gods greatest mercy that we do overcome it . Lastly , the Pestilence , that grand misery of Mankinde , is usually attended upon with many inferiour mischiefs ; as the Measles , Small Pox , and the like : so sin , those great exorbitancies of the minde , which are truely the misery of all miseries , and cause of all miseries unto us men , are ever accompanied with smaller inconveniences and vanities of conversation : And so then , what with greater sins , and lesser vanities , we may now well say with the Preacher , Vanity of vanities , all is vanity . There is no word , no deed , no , not a thought In us , but 's vain and altogether nought . I say , What are all our thoughts , our words and deeds but vain , even of no weight , substance and solidity ? for , know thou , O my soul , that nihil est non vanum , quod non ad aeternitatem pertinet ; that all that is vain , which aims not at eternity . Those thoughts , th●se words , those works , which perish , and do not accompany and follow us into heaven , that we may there for ever rejoyce of them ; those , all those , I say , are vain and idle , and such whereof we must be sure , as our Saviour saith , to give an account : and thus through our so totally depraved condition of sin , all that is within us is become vanity , and lighter then vanity it self ; our thoughts think vanity and nothing but vanity : we say to our selves , What profit is there in serving the Lord ? do not things fall out and prosper as well with the wicked as the righteous ? Doubtlesse , he that dwelleth on high regardeth it not ; and there is no difference unto us . Again , we think foolishly , Hath not God s● chained the course of things by his Eternal Predestination to such and such periods and events , that the fatal bo●nds and decree thereof we can by means frustrate ? Alter it we cannot ; how then is it in us to do good or to do evil ? 't is not our fault that we are not saved , we could not sin , bad ●e not appointed it ; and we cannot avoid it , because he hath appointed it . Thus we many times ignorantly judge and conceive that Gods ways are as our ways : but he shall one day convince and reprove us ; he shall set our sins before us , making our Consciences truely to confesse , that Thou , O Lord , art good , art holy , righteous and just ; but it is we of our selves that have sinned , done wickedly and stubbornly , gone astray from thy Commandments . Our thoughts think nothing but vanity . Such is the vain singularity of our intentions in any thing which is of moment or considerablenesse , that we contemptuously slight and lightly regard to follow the common manner and fashion , always aiming at some rare and unusual way , thereby to be advanced into a more general note and eminent reckoning . Such also is the vain disdainfulnesse and height of our minde , as to think ostentimes these and these our inferiours not good enough to have any familiarity or boldnesse with us , to be accepted or taken notice of in our company , or the like . Such again is the vain ostentation of our personal behaviour , when we are in better company abroad in publike , or amongst strangers , that we usually cast our thoughts ambitiously behinde us , with a vain care and curiosity of minde , to observe whether our clothes , discourse and deportment are likely to leave behinde us in the opinion of men a worthy estimation ; d●siring , in the stout pride of our hearts , so to carry our selves in outward credit towards others , as to be observed in the sight of men ; and according to the Poet , Monstrari & dicier hic est . I say , that it might be said of us , that we are such ones , of such note , &c. And such also on the other side is our too sullen retirednesse from convenient company , when Diogenes-like we stubbornly shrink in our selves from an ordinary conversation with men , either out of a shamefac't strangenesse and inurba●ity of behaviour , or else out of a self will'd roughnesse of minde , that we will not communicate our selves unto others . And here We may most times observe it by the by , That Melancholy gives a secret touch Of surly , close , and stern morosity , Which speaking little , always thinketh much . Though Melancholy be full within of great thoughts , yet it seldom unmasks it self , but upon humours ; and then peradventure when we are in the vein of it , we as vainly fall again into extremes on the other side , lavishly spending our spirits in over much talking and eagernesse of discourse , thereby wearying out our selves many times in vain ; and not onely so , but perhaps working our own wo withal : For , Locutum esse aliquand● poe●ituit , tacuisse nunqu● : A fool , saith Solomon , Prov. 29 , ●ttereth all his minde ; but a wise man keep●th it in till afterwards . A fool uttereth all his minde ; and such is our folly to run out into vanity of words , sometimes in one fashion , sometimes in another ; but specially most of all , into vainly hyperbolical speeches , boastingly aggravating the truth , or enviously extenuating it , according as our humour and inclination is bent ; whereby our praiso or dispraise of any thing or person is altogether made factious after our fancie and liking , rather then any whit according to right understanding and impartial verity : for notwithstanding we do still pretend to speak nothing but what is just and equal , following the onely rule of discerning reason and indifferency ; yet we cannot but encline our words to the prejudicate sense of our own liking , making our arguments and proofs servants rather to affection then reality . As for example : If we vent our passion in ripping up of other mens faults , we plead thus for the doing it , That we know not how to dissemble , That we must needs speak the truth , &c. colouring that with the name of veracity , which is nothing else but the rancour of ill will ; taking our indignation and sinister desire , to be zeal , a zeal to truth , whenas it is nothing but a breach of Charity : for though we can thus unmercifully censure others ; though other mens motes are beams unto us , and we can fully discern their least enormities ; yet we do sufficiently wink at and flatter our selves in far worse actions ; we can cut large thongs , as it is said , of other mens Leather ; enjoyning great duties , expecting great matters , and laying great burdens upon other mens shoulders , which we touch not our selves with so much as our least finger : I say , the mean while , God he knows , not performing the least part of our own duty : and therefore doth that saying of Saint Paul after check our Consciences ; Thou that teachest others , teachest thou not thy self ? &c. Behold , the wrath of man , saith Saint James , worketh not the righteousnesse of God. And sure , most times , we sin more against Charity by the wrathful censure and reproof of other mens sins , even more , I verily believe , then they do in committing those sins which we so reprove , because Love , saith Solomon , Prov. 10. 12 , covereth a multitude , a multitude of sins : surely not of our own sins , 't is not so meant , but of other mens . And Charity , saith Saint Paul , suffereth long , is kinde , is not easily provoked , beareth all things , believeth all things , &c. If we truely consider it , when we judge this or that mans pride ; what is it else that doth it , but a greater pride in our selves ? when we condemn other mens malice and envie , it is nothing else peradventure but because our own hearts are fuller of envie themselves ; nature it may be thinking thus to adorn her self with others spoils , and to deck up her credit with the good name she takes away from her neighbour . Better , O how much better were it for us , in stead thereof , to turn criticks to our selves and our own lives , then to be so censoriously busie about others . Better , I say , To ' bide at home , and shew our utmost skill In setting right our own corrupted will. In judging others , that is all that we can get by it , The greater judgement to our selves : but by judging our selves , we may haply escape the judgement of God ; For , saith Saint Paul , if we would judge ourselves ( that is , truely ransack our own souls for sin ) we should not be judged of the Lord. And as the ancharitable judging of other's sins doth doubtlesse encrease our own judgement ; so when we applaud , rejoyce in , and are well pleased at the falls and sins of others ; what do we likewise but encrease our further condemnation ? This hugging of our souls in the beholding of other mens vices , which many times we do , proveth us to have the seed of that wicked one within us , who delighteth still in having more company unto damnation . Indeed to have many fellows and companions in sinning , may perhaps rock our evil conscience into a securer sleep for the time ; but it cannot give u● the least true rest or satisfaction of minde . That others sin as much as we , is no priviledge at all for our sins : they shall stand upon their own bottoms , and we shall be sure our selves to answer for our selves ; one 's faults cannot plead for or excuse anothers : every one shall have enough to look to himself and his own ways . It is to be mark'd amongst the rest , that the different temper of body and manner of life , as to live in some places with some people , in some Callings , and the like , is a strong means to make sin in many of us to abound into a more grosse and frequent impiety then in other-some : for although nature in all men be corrupted with the seeds of sin , with a readinesse and propension even unto the greatest evils ; yet these first beginnings are much more rankly grown from the womb in some men then in other-some , which causeth them to undergo a greater difficulty in subduing themselves by grace , and to be more violently carried down the stream , when once sin gets the upper hand . As also our manner of life may adde great advantage unto temptation . In Sodom for to live a righteous Lot , 'T is like a Painter that 's without a spot . By touching Pitch , alas it is no news To be defil'd , if that we cannot chuse . He that is conversant where many occasions be offered , shall hardly put by often inconveniences . But we proceed with the secret sinful motions of our unhappie life . When there is any thing of heedful concernment in our thoughts , which we do endeavour to effect , or have resolved upon to have it done ; if it chance any whit long to be delayed , and not finisht forthwith according to our hope , the greedy desire and expectation thereof is such a torture presently to our over hastie souls , that in a while out of distrustfulnesse we either utterly despair of it , or through impatiency of minde , we strive ( if it be possible ) to bring it to passe against might , or otherwise one way or other , are ready to procure some indirect means whereby our eager intention may be fulfilld ; headlesly running on many times thus to multiply our sins without any reason , not considering at all , that if we had not tormented our selves with such over eagernesse of expectation , and sinn'd against God with this unlawful hastinesse of minde and despairing thoughts , doubtlesse our businesse would have never the worse , but rather the better have took its effect in due time : and this is that impatient hastinesse of minde and distrustful fear that maketh many of us to curse and swear so much in the passion of discontent ; to go to Witches for recovering again the goods that we lose ; or so soon as we be sick to post to the Physitian as our onely hope ; and the like . It was this impatient hastinesse of minde that made Saul offend , 1 Sam. 13. 8 : whenas both he , and our selves , did we but use the counsel of David , Psal . 27. 9 , to tarry the Lords leasure , and be strong ; I say , his leasure with patience , and be strong in faith , we might verily prevent many a sin , nay , perchance most sins ; for were it not this impatient hastinesse of ours , what sin almost is there could prevail against us , had we but that true patience and stayednesse of minde soberly to wait and weary out the temptation , the devil might go away from us as he came . The storm most fiercely for the time doth rage : Stay but a little , and it will asswage . It is this too importunate hastinesse that causeth discontented murmur●ngs against God , making us , when things go not to our mindes , and that we prosper not according to our account and expectation , even making us , I say , half angry with the Almighty , as though he were a debter to fulfil our desires . It is this hastinesse which draweth us many times into the most dangerous impieties . Sin in time brings the soul into such a senslesse dulnesse and stupidity , that as if we had made a Covenant with d●ath and a League with hell , we are little moved with any terrour thereof , and we quietly yeeld up our selves , as if there were an inevitable necessity for us to be thus wieked and ungodly : we know not what to say or to do in the case ; we are so much plunged in this mire and clay , where there is no ground , no hope of coming out , that it is beyond all that we can think and endeavour , to do our selves any good ; and therefore we cannot conceive sin and this inward corruption of nature to be any otherwise in us then as a corruption in the body , which when once it hath gotten a long continued vent and running issue in the leg , there is no stopping thereof without present death to the party , unlesse there be an issue made for it in another place . And so we being thus filled , as Saint Paul speaketh of the Heathen , Rom. 1 , with nothing but spiritual corruption in the soul ▪ unrighteousnesse , fornication , wickednesse , covetousnesse , maticiousnesse , &c. we cannot imagine how the vent thereof can be stopt , but that it must needs have passage one way or other ; and indeed so for the most part , when it is stopt of its ordinary course , it findeth out a secret vent elsewhere . And truely after this manner sometimes we seem to be reclaimed and reformed of our accustomed vices , whenas in very deed we do but turn out of one sin into another : for this is the devils policy , now and then to imitate Repentance , by altering and changing up and down our sins , to the end they might not grow tedious unto us , to make us loath and abho● them utterly , or perchance to give our consciences some satisfaction with the shew of Repentance , that we may the more securely continue in sin . For the devil hath many shifts to invent , wherewith to give us content and delight . He will provide all variety and pleasure that is possible , to indulge our appetite ; as , being weary of this sin , that we may go to another ; our affections being tired with ambition , we might recreate our selves with lust and luxurious idlenesse ; our souls being stopt of their course in malice and covetousnesse , we might take as it were a turn another while in Epicurism and indulging vanities : sometimes perhaps a variety in the manner of our sins for novelties sake , may give us a little change of satisfaction ; as sometimes it may be plain dealing gives the minde best liking in our sins ; sometimes equivocating and deluding excuses ; sometimes the matter is best of all to be qualified with a crafty involving of others helping in the act : sometimes again , a sole and absolute secresie of the whole businesse , is more grateful to our conscience . Every way , and however it be effected , we feel our selves in sin just as in the condition of sick men : he that is much sick , is not in so much ease as to lie always on one side , though his bed be never so soft : so sin , like the sick mans bed , hath not so much pleasure in it as to give us any long content : he turns from side to side to finde rest , and findes none so long as he is sick : so we unhappie sinners wallow to and fro in our sinnes without rest : we are unstable in all our ways . There 's no delight , no rest is to be found , Whilst sin in us so strongly doth abound . I say , we can finde no pleasure , no full , satisfactory , o● long content in pleasure , as long as we thus turn out of sin into sin , out of one bad course into another , unlesse that we quite turn out of sin unto God. But wo is us , Hic labor , hoc opus est , here lies all the difficulty , this is the main matter of all ; the flattering subtilty thereof hath , as I said , for long ago , as Dalilah beguiled Samson , so wholly robb'd and beguil'd our soul ▪ of all their strength and courage to true R●pentance , that we were much too weak to break off from us those fettering bonds and manacles of unrighteousnesse which do so strongly tie us unto unhappinesse ; a misery certainly full of all miseries , to be so far involv'd therein that we can see no probability to get out : and yet lo , this is not the utmost , it doth not rest here ; we must yet ●urther entertain a greater unhappinesse ; for now behold a far more grievous and worse thing for the present hereby happeneth unto us , Gods judgement , the usual consequence of continuance in fin , prepares after so long forbearance to lay siege unto our consciences ; and the messenger of Satan , like a trumpe●er is sent in to summon us beforehand : for behold , hideous and dismaying thoughts begin to slip into our minde , exceedingly to terrifie and strike thorow our unhappie souls , the strangenesse of which many times at the first coming of it , doth so gastly affright and startle us , that our hearts are ready to faint and swoon with the terrour thereof : and this , this , I say , for the present out of our unadvis●dnesse and ignorance of the right understanding hereof , commonly becomes a greater snare to us to keep us off from Repentance , then all our former sins , and distempers besides ; for when perchance we endeavour to settle our thoughts upon Humiliation , and are ready to take upon us the examination of our wicked and sinful life , as lifting up our thoughts into this Meditation : Oh how the time passeth away ! the daily-consuming torch of our life burneth out apace , and shall we continue still in this desolate and deplored condition without due Repentance and reconciliation with God ? how far are are we from that glorious comfort and most happie state we use to enjoy in the time of grace ? &c. Wher , I say , When that with serious sighs we in this sort Do our own selves into our selves retort . preparing our selves for Repentance , and striving to humble our souls before God , then forthwith do these hideous and dismaying thoughts , or the remembrance of them , so utterly discourage and dishearten us , that we are fain to leave off again so soon as we have begun : For whenas our thoughts should be fill'd with humility and dejection for our sins , then are they ready to swarm with nothing but vile and monstrous imaginations . Better therefore do we judge it , for the most part , whilst that we are newly acquainted herewith , to let all alone , then by that means , as we suppose , to procure Gods greater wrath and indignation upon us . Besides , thus we are ready to conjecture with our selves ; What hope or likelihood is there for us to obtain the favour of that God , from whom we are so dangerously separated , and whom again we are with such impiety of minde ready to dishonour ? And so are we beaten off from our poor and weak endeavours . Not daring to approach his glorious Name With thoughts that speak nothing but fear and shame . Well , these hideous glances do perchance ever and anon slip into the imagination , and are very terrible and tedious unto us . But many times it falls out for a while , until we either better understand our selves herein , or that God shew forth his power more strongly in us : I say it falls out many times , that the earnest employment of our minde in the fears , cares and desires of other things , doth not suffer us so seriously to tend for them , or else doth put them out of remembrance again ; notwithstanding ever and anon they do come into our heads to disturb and terrifie us most wonderfully . But specially 't is to be noted , that if at any time we go about to read , or set our selves diligently upon the work of Repentance , then sure they are abundantly present with us : and because they are so terrible that we cannot abide them , we must therefore needs leave off whatsoever we have took in hand ; and this we may conceive to be a special policie of the devil , to have them chiefly proposed to our phancie at such times , to the end , if it could be so , there might be no time for us to repent in : For now methinks at length , through a due self-consideration , and these manifold checking troubles and inconveniences , which so disturb us , that we cannot tell which way to turn for them ; doubtlesse , I say , we have great longing to be reconciled unto God , and we would very fain repent , putting our strength really to it , did not now these Scar crowes stand in the way to affright us : and now in this ( though not otherwise ) we can truely repent that we did not repent heretofore , that we had not drawn neer unto the Lord whilst he might be found , since that in those great water-floods , this day of trouble and temptation , we cannot come nigh unto him : for most deservedly we that have continued so long in our sins for our own pleasure , to content our selves , must yet continue a while longer to content Gods justice . As yet then for all this , though the Ax be as it were laid to the root of the tree , Gods judgement and vengeance to our evil Consciences , yet we cannot leave off the deceitfulnesse of our souls , our oppressing policie , the vanity of our minde , the excusing our sins , the swelling and self-conceited folly of our hearts , and the like . It is to be observed , that according to the method in this Book before premised , most of us men have some one part or space of our life ( be it four or five yeers , or whatsoever ) wherein sin hath more full power over us , and perhaps doth thus prevail in us with an high hand and setled course , and this time above all the rest is the time of sin , as being so properly disposed for it , that during the continuance thereof , we can never attain unto true Repentance : for though that we may sometimes superficially fallow up our souls with the Sollow of Humiliation , yet do we not so thorowly plow them up as to fit them for the due receiving of that good seed which is able to fructifie into newnesse of life . Sure this is not an easie thing : A perfect sinner doth not change his hue , So quickly turning his old life to new . Though we may peradventure many times outwardly scan over the duty of Repentance , yet do we not during this time so perfectly repent , as thereby to get a full Release from the ▪ guilt of sin , or such a comfortable and a discharging acquittance to our Consciences , as we ought to have , and which maketh us chearful and free powerfully to resolve and set on towards amendment of life . Well , to the matter . I say , What by one means or other , we are yet still scared off from the main hope and help of our souls , the comfort of Reconciliation ; so great is our sinful folly and unability unto good . But this , all this , is but for a taste of inward trouble : See what follows : the hand of the Almighty doth not leave us so ; if a man will not turn , saith David , Psal 7 , God will whet his sword : he hath bent his bowe , and made it ready : hitherto there is no turning with us , nothing is able to turn us unto a due serious repenting , or sufficiently to rouze us up out of the unhappie Lethargie of sin ; and therefore sure God is now whetting his sword and bending his bowe against us As Lazr●● in his grave , so we have been in our trespasses and sins so long dead , even stark dead unto all goodnesse , that we had need be call'd unto elatâ voce , as it is in the Eleventh of Saint John , with a loud voice , if God mean that we shall effectually hear him . Dangerous diseases deserve desperate cures . If nothing else can thorowly awake us , the Judgement of a troubled minde and tormented Conscience must do it . But when once it comes to passe that the Almighty sheweth forth his wonders in the deep , his mighty strength after this manner in the deep thoughts of mans heart ; O what a sharp fit and tedious bout must we undergo ? for , saith Solomon , The spirit of ma● may sustain his infirmity : but a wounded spirit who can bear ? Not Job 's afflictions , nor yet all those ten Egyptian plagues can parallel agen The misery that that poor soul is in , Whom heav'n doth strike with terrour for his sin . Any outward crosse or trouble is tolerable , and may be sustained : but the inner trouble of a distracted minde and wounded Conscience , who can bear ? You may note , that though the minde and Conscience be toucht with many secret terrours and perplexed difficulties , in the course and passage of this life , according to that of David concerning himself , Even from my youth up , thy terrours have I suffered with a troubled minde . I say , There be in the soul of man many tormenting thoughts ; as also sins of ours , and sayings of Scripture often too hard for us well to digest : but this ensuing Passage of a distracted minde and troubled Conscience is seldom parallel'd . For lo , I shall herein shew you a Mystery , even welnigh the very height and utmost pitch of Terrour and sad Distraction that the melancholy minde can undergo without falling quite into Fury and Madnesse , which doth fitly follow this more then ordinary ill course of life here presupposed , and so long a sleep in presumption . For this is the right Method in the state of the soul : before such great trouble of minde , there usually precedes a deep sleep in Presumption , because the minde and Conscience can never be very much inwardly troubled , ( it may suffer some small distresse ) I say , never be much troubled , as long as fear , the watchman of the soul , keeps his due centry . And therefore this is the true wisedom of a careful Christian , diligently to keep this watch about him , lest he be overtaken , besotted and engaged in sin , and so then the day of the Lord come upon him like a thief in the night : I say , the day of the Lord , the day of his Judgement , a day of gloominesse and thick darknesse ; a day of trouble and distraction of minde , even such a day ( as is exprest in the next Part ) wherein the Lord thundreth from heaven with his mighty power against the soul of man , Of the Soul troubled in Conscience . WEll , the troubles and terrours before spoken of in the precedent part , in reference to these that follow and are now at hand are but as S. Matthew saies of those troubles that shall go before the day of Judgement , the beginning of sorrowes . I say , the beginning of sorrow , they are like the scattering drops which fall before a shower ; and O now the shower it self begins to fall apace , a terrible shower , and most violent storm , such a one as David speaks of in Psal . 11. vers . 6. where he saith , Vpon the wicked be shall raine snares , fire and brimstone , and an horrible tempest , this shall be their portion to drinke . For now our minds and bodies being perhaps more properly made fit for that purpose ; I say , the rather fitted thereunto ; as either by occasion of the leisure and vacancy of the mind , or also by the like concurring occasion of strong melancholly vapours in the body , or other diseased disturbance : Though fin only be the procuring cause , yet these or some of these are usually the present occasions which mainly help it forward ; we quickly fall into an exceeding dumpishnesse of mind , and even in a short space our fancy is followed with swarmes of tormenting thoughts , in so extraordinary a manner , that we cannot tell what to doe ; they come so thick one upon another , and are impious in so high a degree , that the dismall and hellish terrour thereof doth quite dull and take off our sences . There is , for the most part , no one houre all day long , but that we are haunted with them , as with so many hideous ghosts , insomuch that usually do what we can , nothing will put them from our mind , or give us the least ease and respit from this misery . Intentions still , our mind gets no reliefe At all , from this torm●nting inward griefe . Those thoughts , they are such black thoughts , most of them so infinitely fearfull ▪ so unspeakable heynous , that they do make us extreamly to shake with feare , and put us many times in such a trembling , that we are as it were fainting with the deep agony and anguish thereof , they do so subtilly shoot into our imagination , that for our lives we cannot with all our strength and endeavour shut them out , or so much as mitigate the violence of them ; they are even as the piercing lightning , which cannot be withstood . For , least your understanding should be mistaken . it is to be noted , that those thoughts not as yet spoken of . are more of a darting , then a reflecting nature . To go on , they are as so many terrifying Haggards and hellish ghosts unto us , that do even make us shrinke for feare , as often as we do but think upon them , or so much as take the least glimpse thereof into our apprehension ; and then as soon as we are thus never so little afraid , they will sure come upon us , and that the more fiercely too , fear giving any adversary advantage , to have the greater power over us : The manner of being affrighted herewith , many times is as when some extraordinary thunderclap on the sudden , strikes a man with so violent a terrour , that his heart is even ( as they say ) out of his mouth therewith ; the passion whereof is able to be in such an excesse , that it doth even stun our sences for the time , making us as quite sick with the amazement of it . What shall I say ? No mortall tongue can ●hew Those fearfull terrors which our mind doth know . It is said indeed in the sixth Chap. of Genesis , that every imagination of the thoughts of mans heart are onely evill continually . But O these and the like thoughts , as I may say , even sent from Hell into the soul of man , are so beyond measure unreasonably evill , that we shall many times think to our selves , think it , I say , to be a thing almost impossible , that man , as a meer man , and being only in the mortall condition of humanity , should be capable of entertaining such intollerable things within him : As also sometimes we shall think thus , that if other men did but know what vile imaginations , what monstrous indignities there are in our heads , they would sure be ready to kill us out of zeale to piety , and revenge to Gods glory , as not fit to live on earth , who are in truth full of nothing but Hell : Many times perhaps are our thoughts of such high and immediate impiety ▪ that we verily look for one fearfull judgement or other presently to confound us , and do even quake and crouch down , as though some fierce thunderbolt of vengeance were already falling from Heaven upon us : These thoughts they are not all of them evill in the same degree , some it may be being far worse then some ; as also , they are not all of the same nature , for the diverfity of every ones constitution , and the diversity or severall kinds of sins , to which we are most addicted , do perchance much varie the nature of them ; yet most of them in the same particular party ( specially at the first ) do ever point to one kind of end and effect ; in a while the much prevailing strength of these thoughts hath such a terrifying power in us , that even but one of them is sufficient to strike an heart-breaking passion of so great a trembling and distemper into us , that we shall not be wholly out of it again for a whole day after , being usually in the mean space revolving in our minds the heynousnesse thereof or bu●ying our fancy with orher trifling conceipts of the like nature ; so that our mind is never no never free from some one cogitation or other , which concerns this our trouble : At our first entr● into this sad case , before we are fully possest with the course and quality thereof ; we shall be apt thus to consider and revolve within our selves . O Lord , how shall we do to recogitate and examine over againe in repentance these unhappy thoughts , when as the very remotest glimpse of them in our fancy , is so too much terrible unto us ; for we do feel our selves seldome lively and perfectly to repent us of our sins , but that in very act of repentance , those things which do most go against our conscience do re-appear unto us afresh , and that we do as it were really see the enormity of them : I say we shall thus perhaps ho and be solicitous how to repent , for though we may and do now repent , in the habit and intention of repentance , I mean in the reality and sense of it ; yet peradventure we cannot in a right and duly performed act thereof , habitually by turning f●om our evill course , but not actually , by putting in practice that lively action of the mind , which is ordinarily requisite and belonging thereunto . I say , for all that our hearts be as it were broken in pieces with these heavy troubles , yet we cannot enjoy so feeling a remorse in our souls , or so kindly dissolve our selves into a serious and right humiliation as we desire , and as wee ought to do ; though as it seemeth to our poor unhappy souls . The Lord hath charg'd us with so great a Curse , That mortall flesb cannot sustaine a worse . Though I sa● we are so Divell-like , and hellishly untoward in our selves , and though we truly know and do well consider this our wofull condition , yet can we not perchance thorough this great distemper of fancy ; can we not , as I say , performe that action of mind which fitly belongs thereunto , being held in such a strong incongruity unto the naturall use of all inward duties that there yet appeareth in us , me thinks , no due readinesse of heart to a bleeding and truly conscientious sorrow . Now therefore in this most evill case , least that we should go down quick into Hell , and be swallowed up with this sudden destruction , we do mightily labour to set out all the power and strength that we have , in striving to deject and bring down our outward souls to a duer and more applyable sorrow for our sins : For you must understand that the strongnesse and violence hereof , a pretty while , upon its first comming , doth amaze and so much take up our thoughts with disturbed terrour and admiration , that we cannot presently apply our selves with good , and exactly go over each particular of repentance to the full . Now then , as much as it is possible , I say , to the utmost , do we set our selves this way , to turn a new leafe , to change the whole frame and course of our inner man : For lo ▪ O Lord , there is no rest unto our souls , by reason of this thy wrath , neither is there yet any ease at all to our consciences , by reason of our sins . First then to begin , The former policy , delight and habit of our mind , which we did heretofore seriously embrace , applaud and approve , is now become hatefull and odious unto us , we cannot abide so much as the very thought thereof ; and lo , the whole aime of our intention and purpose is only set to a particular and punctuall re-counting of all our sins past , although the heynous●esse and multitude of them , for want of due repentance so long , is perchance grown to that passe , that it is most irksom to us , our hearts even faint thereat , and are very loath , even as loath to meddle thoroughly with this scrutiny , and to search it to the purpose , as the grleved party is loath to open the playster from his tender soare , the clinging whereof he knows will tear away the very skin from the flesh . So hard a thing it is for to divorse Sin , that is ro●ted with a constant course . So difficult is the due ordering , purging and examining of a conscience that is much overgrown with sin ; we do now , as I say , set our selves to a particular re-capitulation of all our sins that so we may fully trie out , and remove the cause of this our mis●ry , and therefore , as it were , stopping our ears and apprehension , as much as possible , from the noise and disturbance of all other things ; we do altogether dive our thoughts into a most deep and distinct consideration and remembrance of all our former iniquities , wherupon there may , and doubtlesse will , at one time or other , occurre unto our memory all , even all , I say , and almost every one of the greatest sins of our whole life , with their particular circumstances , and manner of committing . Thus here Deep Melancholly , without noise presents Of each our sins the sad and true contents ; And then she sits with that accusing scroll . To passe her judgement on the guilty soul . Judging , deeming , and concluding , somtimes one to be the greatest of the sins , somtimes another ; sometimes this to be the chiefest cause of our misery , sometimes that ; somtimes neither this nor that in particular , but in generall , the sinfull courses of our whole time ; but all this while , ever now and then , shall we be thinking with our selves , sure our case is so dangerous , that never any souls were in the like sad condition ; sure our case is so incurably bad , we cannot conceive how it is possible for us to come into Gods favour any more . Our wound of Conscience is se deep , 't is sure , So deep , me thinks , that it is past all cure . Thus we hang in suspense betwixt hope and feare , least that it be not possible for us to be saved , and then snall we be very earnest and diligent to search out after such books ( if we can read ) which handle matter of conscience , and to peruse them , as perchance Master Greenbam , Master Perkins , Master Bolton , and the like , to see whether we can find any likelihood that ever any have been in the like wretched state before us , or affected with such trouble and distraction in the same nature ; and when perchance we do finde but little or nothing , whereby to conjecture that others formerly have been in such a case ; then verily , me thinks , there is no hopes for us , no body was ever in such a desperate danger , and therfore we must needs be damned : But if peradventure we read or hear of any that have been somwhat neer alike affected as we are , whose inward trouble doth resemble the manner and fashion of ours , it doth revive us with a little comfort and satisfaction : That only doth give us most ease of any thing : That , and nothing but that , doth afford some refreshing to our weary and distressed souls : Well , having , as I say before , brought up our sins out of the abisse of long oblivion ; and as Enders Witch did Samuels person or personated Ghost : So having raised up the true representation of these ugly ghosts , to our sad remembrance , we labour by grieving and sighing ; for perhaps we can hardly weep at first , though we doe much force our selves to it . I say , by sighing , by fasting , and prayer , to bring our mis-happen and untowardly distempered souls , to apply and conforme to some lively penance and sensible remorse for our wretchednesse ; we do now suffer no difficulty to withdraw us from this necessary work of dejection , but do keep our selves at Schoole to it by force , for though we do grieve and sorrow not a little for our sins , yet still being in this case as we are , it seemeth to us not enough , it pierceth not to the depth of our offences , we must yet do penance in further humiliation ; this then compulsive and violent urging our selves to sorrow for sin , together with the troubled thoughts of our mind and conscience , in a while breeds in us perchance a constant custome and habit of sighing , so that we shall often , ever and anon , interrupt our breath with sighs ; when we are altogether so untoward and out of all order in our minds , that we can do nothing else , nor pray , nor read , nor consider , nor meditate as we should ; then shall we force our selves to sigh ; this we can do , and this perchance is all that we can do ; and this , with the continued use thereof , doth at length so spend our spirits , and dry up the naturall moysture of our bodies , that it maketh our countenances , for the most part , look with a very pale and sorrowfull dejection , according to what Salomon saith , a merry heart maketh a theerfull countenance , so our sorry heart maketh us a sad countenance , our beauty is quite gone , for very trouble , and worne away because of all our iniquities ; and though for all we are thus unreasonably tortured with these close fretting troubles , and such continuall anguish of mind , yet a good while upon the first beginning of our trouble , it is the nature of us all , to strive howsoever to keep it as much as may be , very secret and private unto our selves , for that we are ashamed , and loath that any should be acquainted with what an unhappy case we are in ; but we shall usually with the grief thereof , go about so solicitarily , so moopish , and look so ill , and perchance starvingl● too , as if we were drunken or distracted , that our friends cannot but observe the unwonted state and behaviour of us . Each one may read the story of our case . In the sad tokens of a silent face . Such earnest trouble and intention of Hannab's mind , made old Ely take notice of her , as if she had been drunken ; who answereth , No , my Lord , I am a woman of a sorrowfull spirit ; And though perchance for a while we shall be loath to give such an answer , and tell the truth to our friends , or others , who are ready to demand what the matter is with us ? why we look , or sigh so ? what doth a●le us ? and the like ; yet in time this grief is so intolerable , that it must needs have its vent , for strangulat inclusus dolor , any grief by its keeping close , doth rage the worse : Gods heavy hand is so strong upon us , there is no concealing of it long ; the weary and restlesse condition we are in , makes us in the end not to care who knows it , or to whom it be told , so that we might but find any help or ease thereof ; for perhaps we are so exceedingly tired out with this trouble , that there is not so much as the least rest or intermission at all unto our minds , neither day nor night , whilst we awake we think out , whilst we sleep we dream out , and we are interrupted with tumblings and tossings even all the night long ; the mind never ceaseth from its trouble ; when we are in company , let there be what businesse or discourse soever in hand , we are amo●ost them , as those that are quite stunned and amazed in our sences , no otherwise affected then if we did neither see nor hear them , our mind being alwaies working and musing upon its inward grief ; and when we are private by our selves , either what through the agony of evill and tormenting thoughts . and what with plodding on the heynousnesse of our sins and generall course of our life , or by being terrified and dismayed with certain difficult Texts and passages of Scripture , our mind and conscience is in a constant agitation , at no rest . Lo there 's a fin , that to the heart doth wound ; And here 's a thought , that strikes us to the ground With s●●ouning fear ; And then a Text again Buries that soul , which those before bad sluin . I say , when we are in private , and so forth , for our desolate and sorsaken soul delighteth , as David did in the 102. Psalm , to sit alone by her self like an Owl that is in the desert , or like a Sparrow upon the house top ; thus being alone toyled in misery , and snarld in perplexity , that we cannot tell what to do , we shall kneel down in our chamber , or elswhere , and by urging our selves to tears , in a while gush out a bundantly in our prayers , for though it be difficult for a full grown and middle age to dissolve their grief into tears , yet in such cases as this it is usuall , and then most of us , when once we do thus bring our selves into an use and custome of weeping , we do seldome pray at any time without tears , desiring to weep often : and often in private , when we cannot pray as we would , for how many and how many times is it , that we do pray , God knows , with poor relish and devotion of mind , forcing our selves to pray when we cannot pray , repeating the words , when we are in such a case , and so out of order in our selves , that we have no heart or affection of Prayer ? I say , no heart for obserne hinc illae lachrimae , it is the deadnesse and want of a heart , that is our greatest unhappinesse in all our distresses , and therefore good David so earnestly cries out for an heart , Create in me a clean h●a●t O God , O turne my stony heart into an heart ef flesh , &c. To go on , There is most times suck an untowardlinesse in our hearts and affections unto prayer , that our distempered thoughts by meanes thereof , are ready to turn every thing to a quite contrary sense , to a vaine , perchance , or ill conceipt , so that when we should be most reverently serious in our devotion , then do the twharting glonces of our Phansie make as it were a foolery of it ; and this will make us exceedingly to sigh , and cry for discontent , that we should be so vaine , untoward , and out of all order ; thinking , Lord , what shall we doe , we cannot help it , though we be thus never so untoward we cannot tell how to avoid it ; and these words perchance , we cannot tell what to doe ; Lord , we cannot tell what to doe in our greatest plunges of distresse will be an usuall expression with us . Lord , heare our groanes , we wot not what to say , We pray , and yet alas we cannot pray . Of our selves we are not able sufficiently to think or comprehend in how bad a condition we are , thou only that truly knowest our misery be mercifull unto us according to thy great mercy . When we are solitary and melancholy , private musing upon our selves and our miserable condition , there doe often such quames of terrour come over our minds and consciences , with such fainty fits of despaire , that we are even as heart fick for the time with them ; the cogitation of divers things reflecting upon our consciences maketh our drooping spirits many a time even ready to forsake the body , and give it its last farewell ; sometimes that Text of the Hebrewes , which saith , that those who after they have tasted of the heavenly gift , and the power of the world to come , if they fall away it is impossible to renew them to repentance . This word impossible is a hard saying , and doth wonderfully dismay us . Sometimes that unpardonable Sinne against the Holy Ghost , which shall never be forgiven , neither in this world nor in the world to come , doth strike us even as dead without hope of recovery ; for let that sinne be what it will be , either this or that , as perhaps we have read and learnt out divers opinions of it what it is ; sure we thinke the greathesse and heynousnesse of our sinnes must needs without question comprehend it ; nay , if it be a sin of such and such a nature as some are of the opinion it is , there is not the least doubt to be made but that we have evidently and often committed it . Sometimes that place of doing despight to the spirit of grace doth speak hard unto our consciences , and somtimes that where it is said of Esau that he found no place for repentance , though he sought it with tears . Sometimes the darting thoughts which doe so vehemently terrifie and distemper our minds , maketh us tremble to think on that place in the Apocalyps , where the damned ou● of their rebellious nature are said to curse and blaspheme , &c Sometimes shall we think on Caines sinne , that it was no other then those sinnes were our selves have committed , even perchance in the fame kind of malitious and murdering thoughts against our Neighbours ; besides so many and so great sinnes of other natures , for the which we are more worthy to be damned then he . Sometimes the grievous punishment of the murmuring Israelites , who were angry with God out of impatience , doth passe sentence upon us of the like Judgement and Condemnation . Sometimes againe , the application of Sauls case will disquiet us , the application of the house built upon the sand , the application of him whose last estate was worse then the first , who being delivered from one Devill , there entred seven worser ones afterwards into him . Sometimes we stick with great feare on Predestination , being not a little touched with the utter improbability of our being fore-ordained unto Salvation , who are altogether so wicked and untoward , that God may as well , and with as good reason , to our judgement , save the Devill himselfe as we ; whatsoever we heare spoken either in Scripture : or else how to the Condemnation of the wicked , doth as justlv and fitly me thinkes come to our Consciences as if it had been framed on purpose for us : as also , whatsoever is said to the commendation of the righteous , doth sound againe even as punctually to our particular shame , and confasion of face . The saying of St. Peter to Simon the Sorcerer , doth most rightly me thinkes fit us being thus truly in the gall of bitternesse , and in the bonds of iniquity ; so hampered and snared in our sins and terrour of Conscience , that by no meanes can we get out of these feares and distractions . What ere we doe , doubts doe thereof arise , What now we like , anon we doe despise . As for example ; If we doe give liberally to the poore , intending to take Daniels counsell in his fourth Chapter , that is , To breake off our iniquities by shewing mercy , and so forth ; then sure it comes into our mind that our actions are but Pharisaicall ; or that we do● it without charity , without which , though we should give away all our goods , it will as St. Paul saith , profit us nothing ; if we doe not give liberally when as our ability can doe it , then are we just as churlish Naball , or as wicked Dives . Againe , if we doe let in the consideration of our sins and miserable estate , so nearely and deeply into our apprehension that we cannot endure it , then sure we are like Caine , ready to cry out , that our raisery is greater then that we are able to beare : If on the other side , we endeavour to forget it , and put it from our minde , then doe we seeme like Saul , to drive away the evill spirit with Davids Musick : If we doe keepe on our going to Church , and the like outward duties when as we seele no good motions within us correspondent thereunto , but rather all untowardnesse , then we are as Hypocrites , that make people to be mistaken in us , in accounting and deeming us to be better the● we be , to be something when as we are nothing : If we doe wholly omit and neglect those duties , as not to goe to Church , and the like ; then are we prophane Atheists , and not fit to live amongst Christians ; such is the unconstant weaknesse and unquietnesse of our soules , that thus as Iob , in the seventh Chapter , the fourth verse , When we lye downe we say , when shall we arise , and the night be gone ; and we are full of tossings to and fro untill the dawning of the day ; and with David , in the 38. Psalm , we may most truly say , that there is no soundnesse in our flesh by reason of thy wrath , neither is there any rest unto our bones by reason of our sin , for our iniquities are gone over our beads , and are a sore burthen , too beavy for us to bear : a heavy burthen , too heavy as well for our enfeebled bodies as distempered souls . The Soul and Body like two Turtle Doves Doe both in one affe●tion syrapathize , What moves the one the other quickly moves , Each in the others love both lives and dyes . As the Soule , so I say the body sustaineth an heavy portion of this spirituall misery , for we doe here with in time usually grow so weak , even truly , as they say , so weak as water , being what with griefe and abstinence from ordinary food wasted and pined away to nothing but skin and bone ; neither have our bones also any rest in them , for they are ready to ake as we but lye in our Beds , and are exceedingly dryed up like a Potsheard ; such is the feeble wearinesse and laxation of our limbs , that kneeling any whit long at Prayer , when we rise we shall be ready to f●ll backwards , so that as David in the 22. Psalme , just so we are even powred out like water , and all our bones are out of joyne ; if we sit a while more then ordinary , such a benummed stiffenesse and deadnesse doth seize upon us , that we shall hardly perhaps be able without help to stand upright . Againe , thus are we grown old . I say , old with griefe , and are become as it is said , Like a dead man that is forgotten . The continuall sighing and anguish of minde seemes to presse and oppresse our flomackes , as if some heavy weight did lye hard upon it ; thy hand O Lord presseth us so sore , that it is uneasie for us to fetch our breath ; and lo , it may be we are wholly for many daies together as in a constant feavour of distemper . I have known the water of such a distressed soul , only through this intollerable trouble of mind and Conscience , to look so ill that a wise and well experienced Pyhsitian hath given his opinion of it , that he never saw so bad and disturbed an estate in all his life before . O the sad case ! O the sorry and miserable condition of man , that is thus wounded with the sting of conscience for his sin ! Behold how David complaines and laments in his 39. Psalm , O take away thy plague from me , for I am even cansumed by meanes of thy heavy band : When thou with rebuke dost chasten man for sinne , thou makest his beauty to consume away , like as it were a moath fretting a garment , every man therefore is but vanity . O man , unhappy man , who can sufficiently bemoane thee ? What heart is there can chuse but smart to see this thy misery , and here to shew the griese that I now conceive ? Ob that my tongue could speake forth teares of blood , And eyes run down with waters like a floud . But to go on , for we may not stay here ; I say , to go on with the Story of our darting and affrighting thoughts , when any grievous and terrour-striking flash doth dart into our minds , we are presently apt thereupon to ponder and examine with our selves , whether it be worse and of greater impiety , then those that we have formerly had , and for the most part , ever the last doth seem to be the worst ; somtimes it may be we may thus think with our selves , why ? what be they but bare thoughts ? they be not wishes , desires , or reall actions of the mind ; And then perchance the next time these thoughts do come unto us in manner of wishes , which for the present , through the sudden passion of feare , doth confound us with such an amazement , that we cannot at all tell what to think or do , we are so quite out of heart with those and our other dismayments , for any hope of salvation , that me thinks it is but a folly to perswade our selves of comfort : Well , when the thoad● of this overwhelming tempest is somwhat allayed and past over ; we shall perhaps begin to consider again ( being loath to be drowned ) that grant they be wishes , or be they what they will be , never so bad , yet we cannot help it , it is not in our power to dispose of our own thoughts though they do come thus unhappily unto us ; we desire them not , we had rather be rid of them ; and then , vvhen vve have so far pretty vvell resolved our selves for the time , rather then our melancholly fancy shall be at any rest or intermission from tormenting doubts and terrors , our half bewitcht imagination ; our imagination , I may vvell say , as half bewitcht , vvill also send for them , and bring them into mind , and then there is not the least shevv of hope any more to be caught hold by , then vve are quite strucken down into Hell , vvith an utter confusion of despaire ; vve have hitherto strived against might , and all in vain too but deceive our selves with hope ; without question such is our perswasion and conceit ) we must needs be damned if ever any were damned ; we are now shut under Hatches , past hope of recovery utterly forsaken and cast off from Grace ; and sure we now count it an advantage , and ●he onely height of our hope , if we might but be in a lesser degree of Condemnation , we doe take it as a benefit to us , not to be placed in the extreamest condition of Hell ; this , this is but a poore hope , a cold comfort God knows , and yet even this so poore a hope can we hardly grant our selves . O now shall we think how happy is that soule , that is but in probability of salvation ; Oh , it is not preferment , credit , rich apparell , or outward pleasures , the common joyes and felicities of this world , that stand high in our esteem , we can now value these earthly things truly as they are , even as nothing ; we envy not the happinesse of those that have them , nor are we discontent to be without them ▪ give us , O Lord give us this one thing , The comfort of thy grace again , The hope of salvation , and we looke for no more ; hither , hither are our desires , our cares , our thoughts only bent , here is the only treasure we aime at . There 's no content without it to be had , There 's nothing with it that can make us sad . Two things are here well to be observed by the way ; First , that the meerly reasoning and reflecting thoughts of Conscience doe never cause such sharp fits of dispaire in the soule of man , as those which are also partly darting and affrighting : the second is , That dispaire in the understanding is nothing so great an impiety against God as is dispaire in the Will , with an impatient resolution , a dispairing motion or opinion , as a desperate sin . To return again to the disconsolate amazement of our souls , labouring in dispaire ; this poore hope as I say of being in a lesser degree of Condemnation we cannot grant unto our selves , for we shall reason chiefly thus ; If God be most just as he must needs be , he cannot but distribute equall right and Justice unto all men , and so he may not spare any one person more then other , for any favour or respect whatsoever , but only for their good behaviour , and as they have better husbanded their time and his gifts in them , for will the righteous God of all the world judge partially ? No verily , he is truth it selfe , farre be it from the Lord , as it is in the 34. of Iob , and the 10 : verse , that he shou●d doe wickednesse , and from the Almighty that he should commit iniqutty , for the worke of a man shall he render unto him , and cause every man to finde according to his wayes ; and though there be mercy to be found in Christ for the greatest sinners , yet are we notwithstanding me thinks to make account that God certainly requires our good behaviour in amendment of life , according to that of Saint Paul , in the second to the Corinthians , the 5. Chapter , If any man be in Christ he is a new creature . As the Father is Truth , so is the Son , and if we meane to be the better for him , and come thorough him as the way into Heaven , we must follow him as he is the way , and the truth , in newnesse of life ; and therefore how can we , who be thus in the greatest state of sinne , as we conceive our selves to be both in the former passage of our life , as also especially now for these present thoughts , and tormenting impieties of minde , but needs expect and look for the greatest Condemnation of all men : so true is that Heathen , but wise speech , Se judice nemo nocens absolvitur . There is no advocate can plead our cause , When Conscience once doth prosecute the Lawes . For nay , yet further , me thinkes we doe so much hate what we are , and applaud Truth and Justice , that unlesse we might be free from sinne , from this wretched and hellish condition of minde , though God himselfe should now call us into Heaven , we would surely stand without ; we could not , nor would not come in , unlesse he would shew the like mercy upon all ; unlesse all other men were bidd●n come in too , whom we are of opinion to be farre more fit for it then our selves . Well , this thought and conceit as it hath some reason in it , in that we cannot deject our selves as low as our sins deserve ; we knovv so much of our selves that vve cannot but think all others better then our selves , vvho are so exceedingly bad in our selves . I say againe , as it hath reason in it , duely considering the unhappy state of sin ; and this transcendent unhappinesse of the minde , vvhich is novv so full of the Hell of tormenting distempers and dispaire , that we cannot thinke our selves possibly capable of that most holy place , and glorious condition , vvhich is only fit for the purity of Saints and Angels : yet is there no question a kind of close stubbornnesse usually joyned vvith it , even in this our lovvest dejection ; thus I say , there may be though vve doe not all perceive it , too much stomack in us : too much stomack ; as much as to say , Since that God hath not delivered us from these sinnes and vvretched untovvardnesses , vve are therefore as it vvere carelesse to be delivered from the punishment ; as if a Father for some discontent should shut his Child out of doores for an houre or tvvo , though perchance the Father aftervvards vvould let him come in , yet forsooth he vvill not , but in a mogging humour lyes abroad all night . So verily in this aforesaid passage and conclusion of minde , as I conceive it , is not much unlike vvith us : as if God had fcarce dealt vvell enough vvith us , to let us fall into these snares of sin and distraction : therefore novv peradventure in this case vve doe not much care for mercy ; our Melancholly forsaken soule , as David in the 77. Psalm , refuseth comfort , and as Iacob at the supposed nevves of ●osephs death , in the 37. of Genesis , vvould not take comfort of his friend ; so now either we cannot , or will not take comfort from others ; it is hard to tell ●ruely vvhich is the cause for sin ▪ These motions have so deep a secresie , The truth thereof there 's none can well discry . As I say , let the cause be vvhat it vvill be , either reall or imaginary , or deluding ( for note this , that the excesse of Melancholly in many of us is altogether a strong distempered delusion of phansie ) however , sure enough it is to our seeming that vve are not able to receive it , because vvhatsoever is said to us by any of our friends or others in the vvay of comforting us , novv in this our extream distresse of mind : for the most part it is all in vaine and to no purpose ; as touching the sins vvhich lye upon our consciences like mountaines of Lead , too heavy for us to beare . If it be urged and applyed that St. Peter forsvvare Christ his deare Lord and Master , after that he had a long time received so many gracious courtesies from him , after that he had been an ancient Apostle , full of heavenly vvisedom and understanding ; that David committed both Murder and Adultery in his elder age , after he had familiarly vvalked vvith God many yeares together , and yet both these so great offenders vvere easily forgiven . Againe , that our Saviour Christ came into this World for nothing else , dyed for no other purpose but only to save sinners ; and that he delighted in mercy whilst he vvas here amongst us , rejo●cing to doe his Fathers vvork , that great vvork of mercy ; as appeareth by his generall Proclamation , Come unto me all yee that are weary and heavy laden , &c. and as it eminently appeareth by his manner of conversation upon earth , by being usually amongst , and familiar with Publicans and sinners , by his favourable and kind speech , and behaviour to that Woman taken in Adultery , to Mary Magdalen , and the like . Nay ●et once further , if it be urged and pressed unto our Consciences that the mighty Jehovah , even the Lord God himselfe in his ovvne vvords hath spoken by the Prophet Ezekiel , As I live , saith the Lord God , I desire not the death of the wicked . And againe most Pathe●tcally by the Prophet Isaiah , Though your sins were as crimson they shall be made as white as snow , though they were red like scarle● , they shall be as wooll . If you vvill , I say if you vvill at last but endeavour to be reclaimed , if the consent , &c. as it follovves in the next verse ; intimating that it is not the greatnesse of our sins that can seperate his mercy from us , if there be any desire or inclination to good , be it never so little , even as nothing ; for he will not quench the smoking flax , nor breake che bruised reed . Alas , it must needs be a very little fire that doth but make the flax to smoak , when as it is so combustable a thing that the least sparke is able to set it in a flame . Alas , the brickle reed being bruised and crusht into shivers it is a very little hold-fast that it hath , it is as good as quite broken off , and yet he will not breake it off , it shall grow together againe , become firme and usefull ▪ Such is the exceeding mercy of the Lord to poor sinners , even beyond all humane likelihood and capacity . When man doth see no hope , or life at all , Our God can then revive us with a call . And yet loe , all these comfortable perswasions can doe no good , all this is but Surd● cavere . to sing as it were to a dead man ; this , nor nothing of this fits our Disease , it comes not aneer me thinks unto our case , it agrees not with our malady , though Christ came into the world to save sinners , and though the Lord hath given most large and mercifull promises in the Scripture for the comfort of sinners , yet this is nothing to us , this concernes not such sinners as we ; such grievous , such constant , such highly rebellious sinners ; if others have sinned grievously and yet are saved , certaine there was a farre greater reason for it in their other towardlinesse to good , or the like , then that we can find in our selves . Mark it , it is this our present untowardnesse that alwaies puts us into the greatest plunges of despaire , and thus our thoughts stand fully possest with nothing else but that we are remedilesse wretches , desperate miscreants , and utterly forsaken of God. And no marvaile , that thorough this sad unhappinesse of mind that we , we miserable , wretched , and sinfull souls are thus forsaken , when as our blessed Saviour himself in that his great agony of trouble , and distresse of minde on the Crosse cryed out , My God , my God , why hast thou forsaken me ? No marvaile , I say , that we who are the greatest of sinners should be forsaken , and left alone to sinke into unmercifull despaire ; when as he that was no sinner at all , even one with God himselfe , with the imputative burden of our sins , Cryed out , as if he had been left destitute , and even ready to yeeld under them ; My God , my God , why hast thou forsaken me ? But to goe on , O the strength of Melancholly , or rather indeed the strength of sin , and a convicted Conscience ! In Melancholly natures there are no Arguments and Reasons of the most skilfull Divines that can ease our hearts , or refresh our souls in this extreamity of trouble , perhaps moderate Physick , convenient employment , and the constant company , direction , and guidance of some wise understanding party may be necessary outward helps for us ; but verily the best inner comfort that at any time we doe gather , though usually it be but little , is as I have formerly said by those that are , or have been afflicted with troubles and disturbance of mind , somewhat alike us in the same kind , either by a full understanding of the event , passages , and condition of their trouble , or else by conference with them if it may be , and communicating our estates and maladies together . Take 't for a rule , that that Physician still In all Diseases fits the Patient best , Whos 's owne experience doth improve his skill , And it confirmes with a probatum est . The experience , I say , of others misery is the best satisfaction we can find in our own ; and truly we do not meet with a better or more generally soveraign salve , in the comparing of all our judgments & experiences together , then in the midst of all our grievous tortures and distresse of mind , to strive wholly to rest our selves as quiet , as contented , and as patient as we may , and to tarry the Lords leasure . Our souls , our bodies , and all are in thine hands , O God , deale with us as it shall seeme good in thine eyes ; if thou hast ordained and prepared us for Heaven , blessed be thy Name ; if thou hast given us over , and that we are like Tares bound up and fitted for Hell , blessed also be thy Name ; it is doubtlesse for thy glory , and it is but our just desert ; come life , come death , come Heaven , come He●l , the Will of the Lord be done ; we are not able to sustaine the care of our selves , all the strength of our poor souls and bodies is not sufficient to take a full charge , or undergoe care enough to preserve the least creature in the world , much lesse of so noble a creature as is the soul of man : Since therefore we are not sufficient for these things , we must doe the best we may , and cast the rest of our care upon God ; humbly resigning over our selves unto him , that so he may beare that care for us , which our weak and narrow ●ouls cannot beare for themselves . Sure we doe not a little offend God , I am verily of the mind , in being over much discontented , and impatiently grieved , as many times we are in our selves ; ●ot though in the bitternesse of our misery being perswaded to be content , and to be resolved with more quietnesse of mind , we shall usually , not without reason , plead for our grieving and taking on so deeply . O Lord , how can we be quiet and at rest , to sustaine such a Hell in our breasts ? Can we carry fiery coals in our bosome and not be burnt therewith ? Can our soul be rackt with such tormenting anguish of impious thoughts , and despairing terrours , and yet not weep , sigh , and abundantly complaine thereof ? Doth not Hezekiah in the 38. of Esay , Chatter like a Crow , and a Swallow , and mourn like a Dove , for the feare of cutting off of a few momentary daies , and can we be sufficiently impatient with griefe , to be cut off from the Land of the living , even all hope of Heaven for ever ? Shall Rachell mourne for the losse of her Children so that she will not be comforted , and can we weep and cry out enough for the losse of our souls unto all Eternity ? Nay , can we endure but so much as to conceive the Devill haling , ●erking , and tormenting any of our deare friends , either living or departed this life ; I say , to see their distracted looks , to heare their lamentable and intolerable cryes , and not to have our bowels melt within us ; and we can endure to see our selves turned out from the face of God for ever , to burne and fry most deservedly with everlasting paines in Hell fire . O let us alone at the thoughts of these things , to poure out our selves into Oceans of tears , and to roare , even roare aloud forthe very disquietnesse of our hearts . I say , O let us houle ; cry out , and make a moane Able to break the very hearts of stone . So just cause have we in this case , me thinks , to forrow without measure , nay more , if it were possible , then to the very death : Is there any cause of sorrow like this cause ? Weep not for me , that labour may be spared to weep for other things : but weep for our selves , there is cause enough ; that is truly to be wept for , and nothing else but that for our souls unhappinesse : And yet were it nothing else but our own eternall punishment and damnation that were to be lamented , though that were too too much , yet we could in some better sort bear it ; but this alas , who can bear this ? how can we indure these impious rebellions of mind , which are not onely Gods punishments for sin , but also a most highly sinfull untowardnesse it self . Since then it is as it is , how can we chuse but vehemently take on and complaine in the anguish of our spirits ? perchance it may be replyed again unto us , that sure these rebellious untoward thoughts which we so complain of , can be no sins which are thus displeasing , thus tedious , thus full of trouble unto us . How can that act of the understanding be accounted ours , which we do not enjoy and truly consent unto ? But grant whatsoever may be supposed , grant they be our own , grant they may justly be laid to our charge , and that the Divell in this case doth plough as it were with our Heifer ; and that we are partners with him therein ; yet certainly , both in regard of the despairing condition of our souls , or these Hell-invented thoughts , doubtlesse as I say , we are not a little offended in an over discontented vexing our selves , for patience in any misery is the most pleasing and acceptable sacrifice unto God that can be , it is even a tended on with some blessing in the end : As we may not sencelesly sleight this judgement , so we must endeavour patiently to bear it ; O Lord , thou hast written most bitter things against us , thou pursuest us with intolerable judgements ; and yet we must not cease in labouring to offer up Iobs patient resolution , Although he should kill us , ( even with a thousand deaths ) yet will we trust in him ; O Lord give me leave to speak it . Thou ●halt not shake us off so , here wee 'l lye Before thee prostrate , if we dye we dye . It is the Lords judgement , that we may be sure of , we are his creatures , and the work of his own hands , let him therefore do with us what shall seem good in his eyes ; let this misery be never so bad , come never so unhappily unto us , this is our wisdome , we cannot do better then to keep our selves calme from preturbations , as much as may be ; and as the King of Israel gave order to his servants to give no answer to rayling Rabshekah , neither good nor bad , so let our affections , if it be possible , give no answer at all , but suffer the thoughts , terrours , and dismayednesse of our minds , silently and quietly to passe away againe unregarded as they came ; for these thundering storms and tempests of inward troubles , when they fall down right upon us , in such a forcelesse manner , like a violent stream usually carries down all before it , it will by no means be stopt or contraried , untill it please God thorough our own poore prayers , and the assisting prayers of our friends , by little and little to send it away from us as it came : For this , I say this , take notice of it , this is alwaies between whiles our maine stay and comfort , that there may possibly be some hope of deliverance , at least , from those bitter troubles , in that we strive to pray continually with such weak prayers , as we can and do earnestly and often desire other our friends to pray for us . O Lord , though we dare not for feare , nor cannot for weaknesse come unto thee our selves , being brought so low and feeble with this Palsie of the soul , this heart-shaking and trembling disease , yet like the man sick thereof in the Gospel , we desire to be carried and commended unto thee by the prayers of others ; and sure , O Lord , thou knowest our misery and trouble right well , by the reall experience of that thine owne , vvhen thou saidst in thine agony , in Mark 14 My soal is exceeding sorrowfull unto the death . O thou that sufferedst the like griefe , remember ours now at this time ; O thou that hast dearer bowels of compassion to man kind , then the most affectionate mother can have to her tender child , be not , O be not so so hard hearted unto us To thrust us from thy face with that hard word , In the immortall censure of thine ire , Depart from me , yee cursed of the Lord , To dwell with Divels in eternall fire . Well , to go further with continued experience in this trouble , vve find our minds usually to be more full of troubled thoughts and disquietnesse , as also our brests and stomacks to be opprest and charged with a kind of aking pressure and difficulty , about a pretty while after dinner or supper ; the arising of melancholly fumes from concoction being , as I conceive , a concurring means somwhat the more to disturbe us , sure there be many outward things that encrease our inward melancholly in this most melancholly time of a troubled conscience , for behold in darke and gloomy vveather , how are we more then ordinary solitarily sad and pensive , being altogether astonished and confounded in our selves with confused clouds of unquiet distempers and amazement : Againe , at the hearing of dolefull newes of death , or any dismall accidents , how exceedingly will our hearts swell , and be even ready to burst with a mournfull reflecting dejectednesse of mind . Cum repeto noctos queis tot mihi chara reliquis . Labitur ex oculis tunc quoque gutta meis . A teare doth slide down on my cheeks When I think on the nights , Wherein I forced was to leave So many deare delights . According to this of the Poet here , when as vve do but remember and think on the golden times that are past , when as we do consider the deeds and pleasures that we then enjoyed , vvhich being now , gone have left us to remain so unhappy behind them . How full of sadnesse are vve to think that now we are so miserable of what we vvere , speaking mournfully to our selves vvith Iob in the 29. chapter and 2. verse O that vve vvere as in the months past , as in the daies when God preserved us , when his candle shined upon our heads , and when by his light we walked thorough darknesse , as we vvere in the daies of our youth , &c. Wishing , O thus ● say , wishing for no greater happinesse then that those times , and that condition of comfort might returne unto us again , the things and times that are past , though never so lately , seemes to us , me thinkes , better then those that are present ; he that is at no ease thinks for the most part what he feels to be the worst : such likewise is the nature of melancholly old age , ever to praise the daies of its youth , for mi●i● familiari●as parit contemptum , the familiar and satisfying fruition of any thing , breeds a neglect and light regard thereof ; and therefore now in our melancholly moods shall we be many times musing alone , and sadly thinking , perchance whole daies together , on those worthy men that are dead and gone , either of our acquaintance or others , whom we have noted and observed for their good life and conversation here , whilest they were upon earth ; accounting highly , of them , as holy and blessed Saints , with a most reverend respect of their deeds and sayings , and making much reckoning and esteem of whatsoever was theirs , and belonged unto them . Our serious thoughts do Canonize their fame , With the remembrance of a sacred name . And as Ioseph in the last of Genesis , fell upon his dead fathers face , wept upon him , and kissed him , so do we fall upon the blessed remembrance of our forefathers , not with a little affection of respect weeping upon them , and kissing them with an holy love , and reverence of mind : After this manner the Antients in Scripture seem to expresse their speciall reguard to the pions antiquity of their friends departed , in using to say , The God of Abraham , of Isaac , and of Iacob , as if they would intimate their piety , and devout affection to be the more unto him , because he was their fathers God. But O the strange effects of Melancholly in this diseased state of the soul , our affections are now over-weeningly moved with every thing often times by reason of the usuall passion of the heart , we are so weakened in the ordinary power and ability of nature , that we shall even as weakly and childishly shrinke in our selves , and be affraid of any thing , as is the sucking child that lies in its mothers arms . Againe , somtimes our conceipt doth so much deifie the respect of holy things , persons , and places , and we stand so far off from them in reverence of mind , that we dare not draw neer , as it were , to touch so much as the very hemme or outside thereof . In like manner many times the common splendor of the Sky and Element , thorough the habituall terrour and consternation of our mind , seemeth too bright for us ; nay our spirits are usually so much taken off therewith , that we cannot abide to lift up our eyes to behold the lustre of it : the seeing and hearing of divers ordinary things now and then , puts us into such strange turmoyles and distempered fits of mind , that it is most wonderfull to imagine it . In many of us the evill thoughts and disturbances of our fancy do at length multiply into a greater and greater variety , and we become full of all sorts of vaine and tormenting imaginations whatsoever almost savours of either rebellion against God , or the despairing state of soul or body ; it is a chance but one time or other it comes into ourheads , besides , at length perchance many fooleries of mind and frivolous whimsies , which verily at this time do not a little trouble and disturbe us : amongst the rest , when this trouble of mind and Conscience continues with us long , it is so altogether tedious and irksome , that we shall many a time turne thus our thoughts within our selves : Lord , how shall we hold out in this case ? Will this trouble continue with us as long as we live ? Shall we alwaies abide this Hell upon earth ? We have sometimes emboldened our selves to hope , and hope againe to attaine some quieter temper of mind , and more contentfull condition ; all is we see utterly in vaine , we shall sure never enjoy comfort any more : Alas , this is a miserable thing . O shall we never see an end of this ? O never , never , this doth cut the heart ; This never , ah ! so strange a word it is , It kills us with a never dying smart . Verily me thinks it is altogether in vaine for us to expect any end hereof , we shall never be otherwise ; for as he that is cast upon the Sea , and when he listetn up his head to swim out is presently knockt down againe , that he must needs be drowned ; so , even so it seems to be with us , we are cast upon this sea of trouble and despaire , and when we do but even begin to lift up our heads with the least hope of amendment , then presently do these despairing doubts , and amazing thoughts strike us down againe , that it is no remedy but we must needs be drowned , drowned for ever , and go down to Hell , and the Grave in this misery . Our day is gone , our joyes departed qnite , Our Sun is set in everlasting night . This Similitude of being drowned , after that we have been long in this case , doth so well fit us that it will , or perchance some such like , often come into our minds , and therefore being as we suppofe in this remedilesse condition , out of all hope of being setled in mind againe , and being shut out as it were from the joy of the living , and never like to re-attaine the common hope of all men , the possibility of salvation ; therefore , as I say , being thus forsaken wretches , monsters of men , and marked out for Hell , we neglect all care of our selves , our desolate and quite comfortlesse souls hardly giving us leave to take any use of the Creatures , not so much as regarding our necessary Cloaths , the dressing our selves , our Victuals , or any thing : we are unworthy , O unworthy to tread on the ground , our hearts are so much smitten down , and even withered like Grasse , th●t we forget to eat our bread ; our tears are now become our meat and drink in this day of trouble ; and peradventure almost every night we water our beds with the abundance of them : Thou hast broken , O Lord , thou hast broken our hearts with grief ; O remember that we poor wretches are but Grasse , and wilt thou pursue the dry stubble ? Sometimes it may be we shall be so farre dejected with a Dove-like solitarinesse of mind , that we are even upon a resolution to exclude our selves wholly out of the society of men , to be private and alone still , continually to keep our Chamber , or the like , and never to go abroad in company any more ; thinking , what shall we do abroad to meddle or make with any thing , who are thus as it were dead men , and out of the common condition of men , we will set up our expectation therefore , only now to wait and look for out end ; we will do nothing else , that shall be our whole businesse , as it was lobs , in his 14. Chapter , when he said , All the dayes of mine appointed time will I wait , and do nothing else but wait till my change come : thus I say , we are shut up from the joy of life , and like David in the 88. Psalm , Free , even altogether free among the dead , like unto them that be wounded and lye in the Grave , which be out of remembrance , and are cut away from thy hand ; thou hast laid us verily as in the lowest p●t , in a place of darknesse , and in the deep , thine indignation lyeth hard upon us , and thou hast vexed us with all thy stormes . Many times is our apprehension so dangerously out of joynt , and contrary to all good duties , especially most of all when we are at Church , when we are going to the publike Service of God , receiving the Sacrament , or the like ; that we shall ruminate thus in our minds : amongst all the rest of our unhappinesses , how much do we dishonour God to come to this holy place , and these holy duties with such prophane impieties within us , sure we shall halfe think it better not to come to the holy exercises at all then by going thereto to provoke Gods greater Judgement against us . Thus doth Devill alwaies ' ploy his wit , If that he can to doe more mischiefe yet . But certain in the end we ever find it our best way , how crosse and averse soever our mind be to keep our constant course , and to hold on as stedfast as may be in our outward endeavours , though it seeme to be nevet so much against our inward feeling ; for we may observe , that when we have no feeling in us in reading , praying , or the like duties of Religion , and when we find nothing in our selves but contrarinesse to that which is in hand , yet neverthelesse by the then keeping our intention to it as neer as we can ; and by lif●ing up our thoughts toward the sence to conceive and beleeve that which being for the present as we are ; we cannot conceive and beleeve we shall doubtlesse afterwards the more easily bring our thoughts into a due course and order againe ; for if we let flag our apprehension wholly to follow our own feeling , and suffer our disturbed soul to be its own guide herein , we may perchance fal into a strange dis-respect and unregardfull prophanation of the most sacred things , that we shall hardly put it freely off again for the future . To proceed , every thing during the time of our trouble is so altogether out of order within us , and our spirits are so daily spent and wearied out with this continuall labour and toyl of mind , that we are as David in his 6. Psalm , so weary , so quite weary of our groanings and tormenting troubles , that many times we doe wish to God that our apprehensions and understandings were rather taken cleane from us , then thus to be left alone to the mercilesse torture of those distractions ; and truly were it not for Hell we should gladly rejoyce , and count it our chiefest happinesse to dye , wishing , and often wishing with Iob in his 3 Chapter , the 11. and 12. verses , that we had never been borne into the world , for now ( as it followes in the next verse , we should have ●aine still and been quiet , we should have slept , then had we been at rest with Kings and Counsellors of the earth : And againe , as it is in the 20. verse , Why is light given to him that is in misery , and life unto the b●tter in soul ? Was it a pleasure for thee , O Lord , to give us being that we might be miserable ? Are we like the Whales , Iob 7. that thou se●test a watch over us ? that thou wilt not spare no● passe by our iniquities ? Wilt thou hunt us ( as he he speaks againe in his 10. Chapter ) like a fierce Lion without mercy ? hast thou provided us as wild beasts are provided , to be baited with destruction ? O no certainly , thou delightest not in the death of sinners , nor in the sad condition of the wicked , it is doubtlesse thy mercy that we are chastned , and thou hast compassion on our distresses ; we shall thinke sometimes in our extreme troubles , that it is not possible for us , that we can continue in this state above three or foure daies , or a weeke more , but either we shall die with the very anguish of soul and body , which it seems to us that we cannot sustaine or indure any longer , or else that we shall be quite sencelesse and distracted out of our minds : O how many poore souls are there in the world , who being not able to beare their owne misery any longer , either destroy and desperately cast away themselves , or peradventure grow utterly distracted therein ; It is thy mercy , even thy great mercy , O Lord , that we are not thus confounded ; O let us ever pray , and pray continually , upon our bare and bended knees , against this unhappinesse , Hoc erit animae me ae vetum usque ad mortem , this shall ever be my prayer untill I die , both for my self and others . Let our lives last no longer Then that we may serve God here ; Let affliction grow no stronger , Then we may with patience beare , When we do use to complaine to others of these terrible thoughts and troubles of mind , many will reply unto us , that they are the Devills , not ours , and that he meerly suggests and whispers them into our braines : But verily me thinks we cannot beleeve but that they are our own truly , flowing from our sin-corrupted souls , at least wise that they are partly our own , for did they come meerly from without , from the Divel , it could not doubtles so neerly touch us as they do . Our Saviour Christ himself was moved from without , even to the highest impiety , to fall down and worship the Devill : But sure our thoughts are neerer to us , even from within , and truly , not without reason , may be called ours : it may be the Devil hath his hand in them , & it is no question but God hath his hand in them also , laying them as a mercifull judgement upon us : And now , O Lord , it is high time , yea the time is come , that thou have mercy upon our souls , for why I know it grieveth thy very heart , O Lord , it pittieth thee full sore to see them lie in the dust thus prostrate in their own misery : And thus have we broke the heart of our troubles , and past over the chief passages of this tragicall story of the Soul troubled in Conscience . These troubles may perhaps continue with us two or three years before they begin to weare away ; and then when by Gods mercy , they begin to slacken the mind and conscience , by little and little , takes some rest and satisfaction , and though fits of disturbance do now and then come upon us , yet it is more seldom then before . After the strength of this storme is past , we usually feel our inner man begin to be born againe into a new condition , the former hard and stony flesh of our hearts , like N●amons flesh , being tender and ●enewed , even as the flesh of a young child 〈◊〉 lo , we can kindly weep now with the humility of children , think none evill with the simplicity and single heartednesse of children , love dearly and tenderly with the affection of children , cry Abba , Father , with the comfort and confidence of children . And here me thinks we cannot but remember , even with joy and admiration , the truth of that divine wisdome which our Saviour hath spoken in Iohn ▪ Except a man be born againe , be cannot see the Kingdom of God , Except we be borne againe , and become like little children , we cannot enter into the Kingdom of God , for of such as he said in Mark 10. is or doth consist the Kingdom of God. Doubtlesse , when the soul is thus wonderfully born againe , from the depth of sin and misery into comfort and grace , although the comfort be but little , even very little perchance in some of us ; yet it is Magna animae regeneratio , I say , no doubt a great regeneration and new birth of the soul , and that which we have great cause to rejoyce of ; for you must understand it pleaseth God differently to dispose of the finall period and conclusion of this our trouble according to his most blessed Will and purpose , giving some of us much more joy in the end of it then some ; as also in some of us , continuing it like an ach in the limbs , ever now and then to mind us untill our dying day ; and some of us againe after a while never feele it any more . O Lord , what reward of thanks can we give unto thy mercy that hast done so great things for us whereof we now rejoyce ? Verily no Tongue can speak , no finite understanding can comprehend , it hath never entred into the apprehension of either man or Angell , the infinite goodnesse that thou dost extend to the souls of sinners . O now with David we may sweetly sing , Of Mercy and Iudgement to our heavenly King. And hath the Lord God Almighty , that is most wonderfull in all his Works done this great Miracle for us , in casting out this foul Devill , this foming and raging Beelzebub , this chief of all misery out of our souls ? O let us then take heed that we sinne so no more least a worse thing come unto us , least he get power to come in againe , and bring seven other with him worse then himselfe . Here you may take notice as I say , That in some of us this our misery is not so fully quencht , nor this Devill so cast out , but that there remains in us ever now and then the touches of our former misery , though the heart of it be broken yet the being is not wholly taken away ; God in his infinite Wisedome so ordering it , perchance to exercise our patience , or some other cause which he only knoweth , and we cannot fully judge ; only let this be our chiefest care sithence sin and misery must needs dwell with us whilst we live , that ( if possible ) we keep our selves within the compasse of patience , and humility in all conditions of our life , let us in patience possesse our souls ; and though as St. Paul in the 20. of the Acts , when he was going to Ierusalem knew not what things should come unto him there , save only saith he , That the Holy Ghost witnesseth in every City , saying , That bands and afflictions abide me : so we that are travelling to the new Ierusalem , being sure of nothing in our Journey , but sure of trouble , yet as Aeneas in the Poet , comforted his wandering Souldiers , whom necessity had banisht from their own Country , that the Destiny had promised them in the end a resting place in Italy , I say as he thus comforted them : Pervarios casos per tot discrimina rerum tendimus in latium sedes ubi fata quietus ostendunt . So in like manner may we Pilgrims and Strongers of this world thus cheere up our selves in consideration of our Journies end , although that now Thorough many dangers , miseries and woe , Like Pilgrimes we are tossed to and fro : Our comfort is , the Fates tell we shall come In death at length to have a resting home . Whilst this our trouble is wearing away we shall be for the most part full of charitable and fellow-feeling thoughts to be lovingly affected , and doing good unto all , especially to the distressed in what case soever , even unto our utmost ability ; as also we shall use to be frequently weeping , and condoling our unhappy life ; weeping I say , and sorrowing like melancholiy Heraclitus , and wishing that we might dissolve out the residue of our daies into teares , in redeeming the time because our daies have been so evill ; and that the whole action of our momentary life might now be nothing else but a mournfull and Swan-like Song of preparation to our end . Our sighing soul with Dove-like melody L●ments her sins , and learneth how to dye . Iacob when Pharaoh asked him how old he was , answered , That his daies were few and evill ; how much more truly may we say of our short and sinfull daies , that they are few and evill : he was an old man , and yet his daies were few , he was a good man , and yet his daies were evill . Oh the short and evill estate of mans life ! wise men have alwaies accounted their daies but few , for that their thoughts are fixt upon God , and then saies David , Min● age is nothing in respect of thee ; and againe , for that their thoughts are fixt upon the blessed Eternity of the world to come , and then they consider with St. Paul , That they have no continuing City here , but they seeke one to come . I say , wise men thus esteemed their daies few , and they accounted them likewise evill ; evill in regard of sin , for they feele the experience of St. Pauls case , That when they would doe good evill is present with them : and evill also in regard of misery , for Iob saies , Man is borne to trouble as the sparkes fly upwards . And is it not too true that man is thus borne to trouble ? If not , what meaneth that complayning which I heare ? Harke how Cai●e cries out in the fourth of Genesis , My punishment is greater then that I am able to beare ; and do you not heare Eliah under the Juniper Tree , in the first of Kings , the 19. Chapter , how he requesteth for himselfe , That he might dye : and Ionah under the Gourd , saying , Take away my life , for it is better for me to dye then to live . Ieremy is even blind with weeping , Lamentations the second Chapter , Mine eyes doe faile with teares , my bowels are troubled , my liver is poured out upon the earth and all for the affliction of his people for the misery of man ; Salomon in the 6. of Ecclesiastes , thinks it farre better not to be borne then to undergoe the miseries of this life ; how often doth Iob lament his daies , and David complaine of his troubles ? the Shunamites . Child in the second of Kings cries out , O my head , my head ; another perchance cries out , Oh my stomack , oh my heart , oh my Conscience , oh my belly , oh my feet ; A capite ad calcem , from the top to the toe , from the beginning to the end ; for ought we can perceive there is little true comfort or pleasure in the life of man. With teares we came into this life , With sorrow we go out againe : We live in trouble , care , and strife , And have our labour for our paine . We have seen not a little experience of the manifold changes and variety of alterations that are Created for mankind under the Sun , and verily me thinks the counsell of Ecclesiasticus in his 38 Chapter , and the 20 Verse , well weighing the condition of all things is full of wisedom and discretion , that is , To take no heavinesse to heart , to drive it away , and to remember the latter end . I say , To take no heavinesse to heart ; that is , Not to grieve over much , or take on out of reason , least as St. Paul said of the excommunicate person in the second Epistle to the Corinthians , and second Chapter , We be swallowed up of too much sorrow ; for this being swallowed up too much , this over-yeelding up our strength of nature to solitary griefe , and mournfull Melancholly gives the Devill many times great advantage of us , as he intimates in the 11. verse of the aforesaid Chapter , Least Sathan , saies he , should g●t advantage of us ; for we are not ignorant of his devices , indeed we ought duly to be humbled , and as St. Paul speaks in the first Epistle to the Corinthians , the 5. Chapter , To deliver over our selves , our sencelesse stubbornnesse unto Satan for a time , for the destruction of the flesh , that the spirit may be saved in the day of the Lord Iesus . But we must understand also , that it is not convenient for us to grieve without measure , and without end , for certainly it is not the sorrow of heart that doth help us in such disease , it may hinder us of help , it is the religious cheerfulnesse of a better desire that in time works the cure ; therefore we may herein advise our selves as St. Paul did Timothy , in his first Episte unto him , and 5. Chapter , To drink no longer water , that is , not to feed too much on the bread of carefulnesse , nor drink in the water of affliction into our souls , but to use therewith a little wine ; I say a little wine , Wine which ( as David saith ) maketh a merry heart ; to strive to take comfort , and to be merry in the feare of God , whereby nature may be the better enabled also , to set to her assisting hand in the deliverance : Mirth cannot erre as long as it remembers its latter end , and the feare of God , to enjoy both our selves and Gods blessings in a moderate and cheerfull manner is not only lawfull but necessary for us ; Religion is no enemy to honest mirth , neither doth the Almighty desire the death of sinners , but their life ; their death of griefe but their life of grace . Alas , we are but weak Creatures , and of a short continuance . O Lord , we have sinned , as Iob saith in his seventh Chapter , What shall we doe unto thee , O thou preserver of men ? and as he saith againe in his sixth Chapter , Is our strength the strength of stones ; or is our flesh of brasse ? O Lord , we cannot abide the fury of thy wrath for sin , nor are we able to behold thy sierce indignation ; thou therefore that bringest man to destruction , humblest him downe to Hell , and the Grave , and sweetly sayest , Come againe yee children of men , re-exaltest him to thy favour . O consider that our age is short , even no more then as a span long , we are , alas we are but Pilgrimes , Strangers , and Sojourners here as all our fathers were ; O spare us , therefore spare us a little , this little space which remaines of our life , that we may recover our strength , before we go hence and be no more seene . Before we goe thither from whence we shall Returne no more , no more , no more at all . And now me thinks I heare the Body thus speaking unto the Soule , O my love , wilt thou goe away from me ? Alas , wilt thou goe away from me ? thou knowest that I have no comfort at all but thee , thou art my joy , my whole delight , and wilt thou be gone , and leave me behind here to be utterly cast away , to putrifie , rot , and perish in the earth ? If the Disciples were so sad and sorrowfull at the departure of St. Baul , in that he said , They should see his face no more ; how doest thou think I can chuse but even swoone and dye with conceit that thou wilt thus leave me , me poore wretch , that can have no being nor subsistence without thee ? but lo , the Soul replies . Why dost thou weep my deare ? though I must goe from thee for a time yet be not discomforted , I will come and see thee againe , and embrace thee with everlasting embracements , I will then never goe from thee more ; O give me leave to depart , for God hath decreed it , Nature hath appointed it , we cannot live together on Earth as we be , but we shal live together hereafter in a most absolute and perfect being , we must needs submit to mortality : Ah , there 's no continuing here , my sweet heart , Death doth the dearest lovers part ; For why ? we are mortall and all must away , To take our lodging down in the clay . But though we lye down yet shall we rise againe , and that even in a while ; for loe , but little while , and he that shall come to open the Graves , to fold up the Heavens like a scroll , and to unbarre the fatall strength of time ; I say , he that shall come will come , and will not tarry . Oh! but a little while , and the Son of man shall appeare like the bright Lightning , with the glorious company of his most holy An●els , to gather together the foure corners of the earth , even the people from the one end thereof unto the other unto a day of Judgement , where we shall then stand before the Judgement Seat of God , to be setled in a perpetuall and never ending condition : wherefore let our spirits , O let our spirits , and all that is within us with the aspiring Lark humbly mount up to meet the Lord in the Clouds now before hand ; with this melodious Antheme , this song of Sion in our mouthes , O blessed Iesu , remember us with mercy wh●n thou commest into thy Kingdome ; O thou that commest ●● judge the world condemn●us not for our sins at the last day ; O sweet Saviour deliver us from that red Dragon , which ●peneth his terrible mouth ready to devoure us : O preserve us a while here on earth , that we may be with thee for ever in Heaven . To see the mighty glory and renowne Of him that is , and was , and is to come , And to that end make us , O make us in these few houres which we have to live , never to forget the words which thou faidest of thy selfe in the ninth of St. Iohn , the fourth verse , whilst thou wast on earth amongst us : I must worke the workes of him that sent me while it is day , the night commeth when no man can worke : That we may take this thy example for a patterne all our lives long , and may turne this thy holy resolution into our practice and meditation continually . First , that as thou didst worke , so must we worke here and not be idle . 2. That as thou didst worke the works of him that sent thee into the world , so must we also work the will of our father which is in Heaven . 3. That as thou didst it in thy day , so must we do it in our day , this day of our life . 4. For as the night , the night of thy Passion commeth , so our night of death is continually approaching . 5. And then no man can work , even no man at all can work out his salvation . O excellent rule I here is roome enough for our souls to exercise their thoughts day and night , even this day of working untill that night of rest ; this day of life untill that night of death , when no man can work . To begin with the first observation , that as our Saviour Christ so must we Christians work and take pains ; before Israel could come to their Canaan of rest they did passe thorough a wildernesse of troubles : no end can be attained but by the means ▪ there is no comming to salvation but by the way , no getting into Heaven but thorough the Gate ; and our Saviour hath told us ( we must beleeve it ) That straight is that Gate , and narrow is that way which leadeth unto life , and few there be that finde it : if we must eat our bread with the sweat of our brows , sure we cannot save our souls with being idle . if God will not part from his earthly things , which in St , Pauls language are but dung , unlesse we give for them our labour and travell , will he sell us that precious pearl , the Kingdom of Heaven for nothing ? No , no ; the Merchant-man in the Gospell sold all that he had to buy it , and we must not think to have it at a cheaper rate . Quam laboren suscipimus ascendere colles quid vero ut ascendamus coelum . So St. Cyprian , what labour do we take to get up a hill , how much more must we take to get up to Heaven . Our Saviour tooke not his Disciples of idle persons , but of painefull Fishermen , and from the midst of their labours to shew us , that Christianity is not a lazie Trade , an idle Profession : there is not one of the Saints gone before us but hath trod many a weary step ere he came to Heaven , the gall of outward crosses , and the vinegar of inward afflictions that was their portion to drink ; and doubtlesse had there been an easier way they had not all trod in so rugged a path . Christ is truly our way , and he himselfe had no better portion in all his life , but continuall labour and travell ; he was alwaies working , as here I must work , saies he , The works , &c. he was ever all his life long walking to and fro , taking care and pains in Preaching , doing Miracles , full of troubled and pensive thoughts , ●orrowing and weeping even many times in the griefe of his spirit , but seldome or not at all shall we finde him sitting still without employment , laughing , making merry , or taking any recreation , and though we cannot come neere his perfection , yet saith one , Deus abunde declaravit in fillio qua ratione servos suos in hoc orbe tractari veli● . God hath plainly shewed , that since his Son did undergoe so much trouble , his servants may not expect only to live at pleasure , in rest and content . What a toyl had Saint Paul to passe thorough this vale of misery in watchings , in fasting , in prayer , in fightings , in all manner disquietnesse . Nunquam bella piis nunquam certamina desunt , Et quocum certet meus pin semper bab●t . Tryalls and troubles alwaies are at hand , True piety of minde for to withstand . The righteous man must not look to have his portion of good things in this life , all that will live godly here are to make their accounts of nothing else but difficulties and carefull inconveniences to attend them ; snares and temptations from without , terrors and distresse of mind from within ; every day , every houre , every moment , something is out of order ; if we be not furnished from top to toe with Saint Pauls Armour , we must looke for nothing but wounds and foyles in this spirituall life , for Congrediendum est tanquam in arie voluptuariis rebus ; so Macrobius , We must fight like Souldiers against the temptations of the World , and as Souldiers we must not only fight , but watch too . Watch , I say , day and night , standing in readinesse against our spirituall adversary , who goeth about continually like a roaring Lyon , seeking whom he may devoure . What shall I say ? if we looke on all particulars , a christians life is nothing for the most part , but a reall purgatory upon Earth , an Hereulian labour , the very Epitome of all difficulties . Lucian could say it , Non parum est resistere to● quidem voluptatibus , It is no small matter to encounter with so many pleasures , much more with so many sins , so many terrors of mind ; we have here verily a hard race to run , a hard Battell to fight , yet so fight we , as not those that beat the ayre ; so run we , as not uncertainly ; there is an eternall weight of glory set before us , a certainty of comfort in the end ; feare not , our Saviour hath said it , it is your Fathers pleasure to give you a Kingdome for your labour , Quodlibet opus leve est quum praemium ejus cogitatur , saith Ierome , There is no pains can be thought too much , when we consider the greatnesse of the recompence . Saint Paul is perswaded that nothing that we undergoe in this life , can be worthy the glory that shall be revealed ; and well might he so thinke : O Lord , the utmost that we can do or suffer , is not worth the least glimpse of that glory which thou hast prepared for them that love thee , and yet thou acceptest the weaknesse of our poore desires , as an ample satisfaction ; when we have done all that possibly we can do . we have done but our duties , we are unprofitable servants , and yet so abundant is thy goodnesse towards us , that thou wilt be pleased to impute that unto us , which is so small a matter , that we cannot of our selves acknowledge it to be any thing , for they shall answer as it is in the 25. of Saint Matthew , When saw we thee hungry , and fed thee ? or thirsty , and gave thee drinke , &c. And the King shall answer and say unto them again , Verily I say unto you , in as much as yee have done it unto the least of these my Brethren , yee have done it , &c. Verily , I will accept of this , this nothing , as it were , of yours , as a great reward , and this is the reward , this is the price that we must give for Heaven , a purchase truly vvell worth the utmost that vve can do : For Quid potes aeterno pro munere forre laboris , Mercedi an tantae par labor esse potest . I say , What labour is enough ? what sweat ? what paine ? For to receive such an immortall gaine . Be we not startled at the difficulty of the worke , for saith Seneca , It is not the part of a man , to be affraid of labour , much lesse of a Souldier , and much lesse yet of a christian Souldier , who serves such a Generall , that he may be sure will never deceive him , nor cast him off without his pay , for he serves him with whom there is no variablenesse at all , nor shadow of change , even God himselfe ; which is the next observation , and now to be considered . As our Saviour vvrought the vvorks of him that sent him into the world , so must vve Christians vvorke and do the will of our Father which is in Heaven , vve are taught , not my , but thy will be done , & quid melius potes velle quam qu●● Deus vult , what is there that thon canst rather desire then to do the vvill of God ? saith the Philosopher , Gods will is the Centre of all humane wills , where they naturally enjoy their rest and quiet , and though they may for a time seeme to fixe a kinde of delight and pleasing satisfaction on other things , yet is there no true , no perfect and full rest , but in Gods vvill . O thou soul of man , why dost thou send out thy thoughts so far , to seeke rest and happinesse in rithes , in honours , in learning , in pleasure ; alas , in these things it is not to be found , intra te est falicitas tua , thou must looke after it within thee , if thou meane to finde it thy understanding , thy vvil , and thine affections , sweetly turned to the Service of God ; This , O this , alone is that good vvhich hath true content . No , S●mpsons strength , Salomons vvisdome , or Davids victories , can give any felicity at all to the mind of man ▪ vvithout God ; in the performance of Gods vvill is the vvhole perfection of mans good : And therefore When Adam did at first Gods will transgresse , He made us slaves to all unhappinesse , That was it that brought so much trouble , so many sicknesses , so much death and hell into the World ▪ and it is that still that keeps us in perpetuall misery ; we eat and are not satisfied , we labour and have no comfort therein , and all because we do not fully submit our selves to Gods Will ; there is nothing can do us good any further then as it is conformable to the Will of God : for behold , we may work , and work hard all our lives long even in the best things , and be never the nearer Heaven . Thus doth our Religion make no progresse to salvation , when we will be religious only after our own fashion ; here none but such things as please our humour , practice such piety as huggs our Genious ▪ this is as St. Paul speaks in the third Chapter of the second Epistle to Timothy , this is verily I say , to be lovers of pleasures , of our own phansie and delight , more then lovers of God , having in profession a forme of godlinesse , but in effect denying the power thereof : and thus , when there is so much of our selves put into the duties of Religion , our fasting , our prayers , our almes , and the like , we may say as St. Iames did in another case , Sure this Religion is vaine , and altogether in vaine . Tam grande malum est voluntas propria . So great a mischiefe , saith St. Bernard is our own will , even so great a mischief that it breaks the neck of all religious duties be they never so glittering , making them as the father hath it only , Splendida peccata , glorious sins , whereas an humble conformity to do the Will of God , though with the meanest abilities is a great proficiency in Christianity , a little leaven of our own wtll and humour in the service of God is of such an infectious strength , that it is able to sower the whole lump of Religion ; so necessary it is for us , as our Saviour saith to , Beware of this leaven of the Pharisees , the humoursome selfe-conceitednesse of our owne waies , Whosoever will come after Christ must deny himselfe , I say , must deny himselfe , and take up his Crosse and follow him ; for they that are Christs have crucified the flesh with the affections and lusts ; they have renounced their owne wils , they have put off themselves with that fiat voluntas tua , Thy will be done . It shall not profit us to give away all our goods to the poore , or even to l●se our lives , unlesse it be in Ordine ad Deum , to perform Gods will , & for his sake . S. Paul vvhen he began to live the life of a Christian , left off to live the life of a naturall man , I live , saith he , Gal. 2. 2. Yet not I , but Christ liveth in me . Thus must Christianity thrust out nature because the naturall man cannot please God ; O Lord , whilst we are in the flesh , we cannot serve thee as we would ; but Oh that we were delivered from this servitude of sin , that we might freely imbrace this heavenly imployment , Maxiraum est munus Deo ministrare , Isocrates counts it the best office in the World to serve God ; And how can it be otherwise ? for as one notes , that Saints in Heaven do rather rejoyce in doing the will of God , then in injoying their owne happinesse . O blessed worke , can we but desire that which is as good as Heaven it selfe . The trade of Saints is to rejoyce alwaies In their Creators will , and sing his praise . For thus they say in the fourth of the Revelations , and the 11. vers . Thou art worthy , O Lord , to receive glory and honour , and power , for thou hast created all things , and for thy pleasure they are and were created , because thy will is fulfilled , therefore we rejoyce and set forth thy glory for ever , It vvas the very meat and drinke of our blessed Saviour all the while that he vvas in the World , to do his Fathers vvill , sure he loved it so much that he did nothing else from his childhood to his death ; and he that did so much delight in it himselfe , doth so much like it in us , and so highly esteeme it , that for it he doth not onely vouchsase us the name of friends , but vve must claime kinred with him , he hath said it himself , He that doth the will of my Father , he is my Brother , and Sister , and Mother ; Drexelius makes it to be the perfection of felicity , unicam in omnibus Dei voluntatem , &c. to be observant in all things to the vvill of God , is the compendium and summe of a most ●appy life ; since then vve are to do the worke and vvill of such a Master , vvhose service is an happinesse , vvhose commands are not grievous , and delights not in bloody sacrificing of our selves , but onely in a cheerfull obedience : O let us not be vvorse then the Centurians servants , who when to one of them he saith , go , he goeth ; and to another come , he cometh , and to the third , do this , and he doth it . So much for the second thing to be considered , That we must do the will of our heavenly Father . The third is , That we must do it in this our day or opportunity of life , while it is day . Not moneths , not yeares , not ages , are to be expected , we have but a day for it , and no more , we may husband this short time to our best advantage , to day if we will heare his voice vve may , for this is the appointed time , this is the day of salvation , aut nunc aut nunquim , what we do we must do now or never , up therefore and be doing , presens tempus operationis est futurum retributionis , so saith Nazianz●n , the present time is the time of vvorking , the time to come is the time of rest , the least neglect at this time is an everlasting losse and hinderance to us ; wee shall never have againe the opportunity we now have , aliqua est rerum omnium recuperatio nulla temporis , saith one , there may be some recovering or ▪ repairing of any thing else that vve lose , none at all of time , our money , our honour , our health , may be restored again but our time is so pretious , that if once lost , it is for ever lost . Lamachus , a Captaine , on a certaine time chid one of his Souldiers for committing a fault in the Field ; the Souldier promised him never to do so againe , but he replies , in bello non licet bis peccare , good fellow thou maist not commit a fault twice in the Battell since that one fault is enough to lose all : It is our case . Post est occasio calva , this opportunity being once lost , can never be recalled , this day being gone no man can vvorke ▪ there is a time vvhen the Virgins may enter in with the Bridegroome , there is also a time when the doore is shut ; there is a time when the poole of Bethesda is troubled by the Angell , and there is also a time when it is not ; vere poenitens de tempore nihil perait , saith Saint Bernard , the true repentant Christian omits no seasonable time , because he cannot tell when he shall have another ; the wise man bids thee go to the Pismire thou sluggard , she ployes her time in the Harvest , to provide against winter , this is the summer and harvest for our salvation . Non estas ita semper erit componite nidos . The Summer that is now cannot long last , O then provide before it be all past . O let us provide , I say provide in time , Before ( as Salomon saith ) the silver cord be loosed , or the golden bowl be broken , or the Pitcher broken at the ●ountaine , or the wheele broken at the Cisterne ; then shall the dust returne to the earth as it was , and the spirit returne to God that gave it . Dum vires annique sinunt tollerate laborem , Iam veniet tacito curva senecta pede . It is here good to take the Poets advice , to worke whilst we have strength and vigour , whilst we have marrow in our bones , and perfect health in our bodies ; there is a night of old age too as well as of Death , and then no man can well worke ; we must consecrate the first fruits of our age to Religion , and remember our Creator in the daies of our youth . Non semper vtolae non semper lillia florent . The Violets , and the sweetest Lillies , they Doe soone put off their brave and rich aray . The flower and chiefe of our age will quickly fade , so soone passeth it away and we are gone . Have we any businesse of moment to be done , we will be sure to be stirring betimes about it ; the worke of our salvation concerns us more then any work , then any busines besides . O let us then be stiriing betimes about this , early in the morning , I say the morning of our youth , which is the best time of working . Collige virgo rosas & memor esto aevum sic properare tuum , O young man , gather the prime Rose of thy time while it is fresh , for remember ere night the Sun will make it wither . Is there not a season saith , the Wise man , and a time for every purpose under the Heaven ? a time to be born , and a time to dye , &c. Our words here answer him , There is a day to worke , and a night not to worke , a day for employment , and a night for rest : The busie Bee is hot at her labour in the Sunshine , whilst lazie man lyes asleep in the shadow . O the foolishnesse ! O the madnesse of man , to lose so much time of so little ! How many excuses do we make , rather then we will take the pains to go to Heaven ? How many daies do we put off with a Cras , cras ; to morrow , to moroow , when wo is us many times the last s●nd of our life is even now running out ; this is our wont , commonly to procrastinate from one day to another , from one moneth , from one yeare , from one time to another , till at last peradventure it be too late ; the day sure is farre spent , and the night is at hand , let us take heed , it is great folly to say , We will live as we should to morrow , we must live to day if we will be sure to live at all ; he that deserreth the time of his working in this life , shall not be able to deferre his punishment in the life to come ; Et acerbissima est mora quae t● ahit penam , And that is a most bitter delay ( saith St. Austine ) which increaseth our p●n●shment ; he that doth not prevent it bef●r● shall repent it after when it is in vaine . In all other things ●e do finde the danger of delaies , and we can take heed to prevent it : we will not lose a faire day in Harvest , a prosperous gale of wind to set to Sea , an advantage to get preferment , and the like : See in every thing else we can be wise enough save only in this and this only unto salvation . I shall wish that for our selves which Moses did for the Children of Israel , Deut. 32. and the 29. Oh that we were truly wise , that we understood this , that we would consider our lat●er end ; Oh that we would remember ( with David ) how short our time is , Oh that we would remember ( with Sa●●mon ) the end , and then we should not do amisse ; Oh that we would duely consider with our Saviour here , that the night is at hand , we would doubtlesse worke while it is day , because the night commeth ; which is he fourth Observation , and comes next to be thought on ; for the night , the night of our death commeth , or is continually approaching ; the night , a long night that shall never have a morning . Soles occider● & redire possunt , Nobis cum s●mel occidit brevis lux , Nox est perpe●uo u●● dormierd● . The Sun setteth and returnes againe , but man dyeth , and where is he ? He shall not returne againe from the Grave , and his place ( saith Job ) sball know him no more : Oh , alas , no more for ever . From all our friends , our goods , and houses , we By death must part to all eternity ▪ O woe is us that we must needs away , Ne're to come back no more , no more for aye . Never to see againe , be acquainted with , or so much as to heare of any of these earthly things any more , with which many of us are now so earnestly and wholly taken up , as if there were no other thing or being to be thought on . O me , what pitty is it : That most of us so lavishly do spend Our daies , as if they never should have end : Our thoughts with death we never care to try , Till death it selfe doth teach us how to dye . Till death seize upon us , and the night be at hand wherein no man can work : for we must be assured that this long , this everlasting night continually commeth on towards us , there is no escaping of death ; no Achitopbels policy is able to bribe or put off this faithfull Pursevant of Heaven : we must all , all away to our long home , and make our beds in the dust . What man liveth and shall not see death , or shall deliver his soul from the hand of Hell ? Omnes eadem sorte premimur , Mine , thine , his , and every ones Lot is cast , the houre and the minute of our lives is limited ; farre off it cannot be , for it commeth , or is comming , how soon we cannot tell : Watch therefore , even watch continually since yee know not the houre : Vitae summa brevis spem nos ve● at incboare longam . The whole summe of our life is but short , how then can we expect death to be farre off . David calls our life a shadow , Job a smoake , Salomon a Ship : In a Ship , saith a Father , whether we sit or stand we are alwaies carried towards the Haven ; so our life is ever moving towards death , no houre but the Sun goes Westward , no moment but our age hastens to its end , to its long end , it will quickly come , the longest day hath his night ; Methusalem hath his mo●tuus est , and he dyed : I say , the longest day hath its night , and here it puts me in minde of that our Proverbiall saying , All the life-long day , the day fitly expressing our life , and our life a day ; a day , only a summers day towards the evening the Sun shines out most bright and glorious , and loe presently it is downe : such is the shortnesse and sudden departure of our life , that David in like manner hath most aptly expressed it by a tale ; We bring our yeares ( saith he ) to an end even as it were a tale that is told ; for when it goes pleasantly on , and we expect to heare more of it , before we are aware on 't it is ended : thus as it were , In the midst of life we are in death , and are cut away like the flower which fadeth in a moment ; verily therefore all flesh is Grasse , and the glory thereof but as the flower of the field : and yet such is most times our folly , so to build up our thoughts here upon Earth as if we had an Eternity to live for ever ; whereas do but we duely consider it , every day that goes over our heads bids us be in readinesse for death , gives a sufficent Item of Mortality : Immortalia nesperes monetannus & almain &c. So many daies , so many moneths , so many yeares past and gone , so many passing Bells , so many Funerals celebrated before our eyes must needs forbid us to expect a long time . Saint Chrysostome saith , That nothing hath deceived men so much as the vaine hope of a long life ; who knoweth the Sun may set at the morning of our life . or at noone ; if at neither of these yet be sure the Evening commeth , and then it will set . The Lord bids Moses in the 19. Chapter of Exodus , To prepare the people against the third day , although we passe over the first day our youth , and the second day our middle age , yet at furthest we must be ready against the third day our old age : the first or the second day may be our last , the third day must needs be our last : and therefore saith Seneca , Omnis dies sicut ultima est ordinanda : Every day ought so to be ordered as if we should not live a day longer . Me thinkes Saint Austines experience should be a sufficient warning to us , for saith he , Experti sumus multos ' expirasse expectantes reconciliari : We have seene many to have been cut off , whilst they have but begun to make their reconciliation with God. too too many alas there be whose Sun hath set ere they thought it to be their Mid-day . Let us take heed that death steale not on us as a thiefe in the night ; Lucius Caesar dyed in the morning putting on his Cloathes , Alphonsus a young man dyed as he was riding on his Horse : We need not seeke after forraigne Examples , there be too many of the same nature at home with us . How many have we seene before our eyes , some to be snacht from their pleasures , some from their sinnes , some from their worldly employments ; whereas they have made their accounts of many years to come , so true is that of the Poet : Nemo tam divos habuit faventes , Crastinum ut possit polliceri diem . The Gods no man did ere such favour give , That he was sure another day to live . There is no certainty of this life not for a d●y , not for an houre , no not so much as for a moment ; God hath many means to take us away even in an instant , as we go up and downe , as we sleep , as we do but draw our breath , any how ; good is it therefore that we have a Memento mori alwaies , at all times hanging over our heads , like that Sword in the Story which hung by a Horse haire over the head of him that sate at Feast , putting us in a due feare and warning of the continuall danger that we are in ; I say alwaies hanging over our heads , and so imprinted in our thoughts that we may seriously remember how short our time is , how soone our night commeth ; It is Platoes Opinion , That a wise mans life is nothing but a continuall thinging or meditating upon death , Philip King of Macedonia had his Page three times every morning to tell him , Philip , remember that thou art a man , that thou art mortall , that th●u must dye . O excellent Memento , and most worthy to be imitated ; the Emperour of Constantinople was wont sitting in his Royall Throne to have a Mason come to him with his Tooles in his hand , asking , What kind of stone he would have his Tombe made of ; intimating , that he should not forget how soone all that his Royall pompe might be buried in the Grave . And here me thinks I cannot but repeat , The famous Act of Saladine the great . Who amidst his noble Victories , and conquering Triumphs , had so much minde of his death , and the true end of all earthly glory , that he appointed his winding shee● to be carried upon a Speare before him at his Funerall thorough out the City , proclaiming thus his intention of minde . All these my Riches , glorious Pompe and Traine , When D●●th is come they are to me in vaine : This Winding sheet is all that I shall have Along with me , to carry to the Grave . The good Father was so mindfull of Mortality , that he had alwaies ringing in his eares , Surgite mortui & venite ad judicium , Rise yee dead and come to Judgement , to the end he might husband his time ; so worke in this day of his life here , that he might not be found an unprofitable Servant when his night came . Iohannes Godfridus had these words engraven in Gold ; Every day I stand at the doore of Eternity . And in divers parts of his House he had set up the bones and Sculls of dead men , that so his eyes if it were possible might have no other Object to behold then of mortality . Sure there are no thoughts doe more concerne us Mortalls then those of Death ; O then , Teach us so Lord to number our daies that wa may apply our hearts unto wisedom , that our souls may so wisely esteeme the shortnesse of this life , that we may never forget this ; this I say , in the Field , in our Journey , in our Beds , at all times , and every where , while it is day , whilst we live ; that the night , that is , our death commeth , and then no man can work ; which is the last observeable thing , and the effect of the night . No man can worke . Man goeth forth to his worke and to his labour untill the Evening . Vntill the evening , no longer ; we have done in this life whatsoever we shall doe . Mors ultima linia rerum . Death is the full period of all our Actions , there remaines now no more teares of Repentance , no more works of Piety , no more sacrifice for sinne , no more , I say , no more for ever : Phisick comes too late when the party is deceased . Actum est , we have acted●our parts here whilst we were in this life , all now is done , the scene is ended . Remember my Sonne , that thou in thy life time receiveast thy good things , that thou hadst then the opportunity to have made thy selfe happy for ever if thou wouldst : but what canst thou now give to redeeme thy soul , when instead of good workes thou hast nothing but paine and torment , instead of the godly sorrow of repentance , nothing but the Hellish sorrow of despaire . Oh how many millions of years would the miserable soul be glad to work the hardest work that might be invented , if it were but possible for her to work out her salvation ; O how precious would she esteeme those minutes , and gather up those crummes of time which she hath here so foolishly neglected : and thus me thinks that lamentable voice of the untimely departed soul doth sound this warning peale in our eares ▪ All yee that live , by me learne to be wise , Your precious time at higher worth to prize : For ●oe alas , my time was past so soone , That night was come ere that I thought it noone . And now too late unhappy wretch Idearly lament my headlesse f●lly ; Spes omnium in bot or be molestiarum est admirabile lenimentum . Hope saith Drexelius , is an excellent refreshing , and comfort in all the troubles of this life ; as long as there is some hope there is some comfort , and be our miseries never so great , we are here in possibility to have ease of them : but after death there is not the least possibility , hope , or comfort a● all to be expected , the Doome is past , no man can work , all the world is not able to purchase one drop of ease or refreshing any more . O that it is too late , too late , too late to cry for mercy ; O that the doore is shut and there is no entering in . Give me saith one , a River of teares to weep before I dye : well might he wish it , for he knew there was no weeping to any purpose when he was dead . O let me weep , weep , weep , and ne're give o're My sins , till I have washed cleane away : O let me never cease for to implore My Iudge , till I come to the Iudgement Day . O let us repent now , for we cannot repent in that day , if ever we meane to doe our selves good , now is the time , because we cannot worke when the night is come : Let us therefore worke while it is day , while we have time , while we may vvork : Obsecro vos , O Christiant per vos perquae salutem vestram , &c. as Drexelius bespake his Auditers , so let me bespeake our soules and selves . O yee Christian soules , yee souls vvhom Christ hath dyed for ; let me beseech you for your ovvne sake , for your salvations sake , for your Saviours sake that yee vvould avoid this Shipwrack , the danger is certain , if we looke not to it in time ; as long as life lasts our amendment is not too late : doe we fall by sin a thousand times , we may rise againe by repentance a thousand times : We may begin any day , any houre to become better ; But in death no man remembreth thee , O Lord , and who can give thee thankes in the Grave . As David did concerning Bathsheba's Child , so whilst life is in us we may weepe , and humble our selves by repentance , but in death all hope , all possibility of recovery is cut off . Whilst we have therefore time let us make use of it ; I say , let us take it whilst we have it , for time will stay for no man : it is but a while that we have to worke , one daies labour will make us happy forever , our Fathers have had their daies and are gone , and now this is our day . I say , ours , if we lose it not ; our day and portion of time which God hath allotted us to work● out our salvation in . Woe is us then if we work not even triplox vae , an woe , and an Eternall woe . We vvould faine depart and be in Heaven , O let us do our taske whilst we are on earth . To conclude , let not the Sun set upon our wrath , upon our lust , upon our covetuousnesse , upon our pride , and the like ; alas , what a dismall : what a dolefull night must we then expect : Let us not be wearv of well doing , for in due season we shall reape , if we saint not , let us now go on in our way towards Heaven weeping , and we shall returne with sheaves in our bosome , let us so we in teares , and we shall reape in joy ; let us be found so working now in this day of our life , that at the night of our death , when our Lord and Master Christ Jesus cometh , we may partake of that blessednesse which is promised in the Gospel to that Servant , who when his Master commeth he sball finde so doing , so shall we receive that e●ge boni servi , Well done yee good and faithfull servants , enter you therefore into your Masters joy . Amen . Sit gloria Deo in saecula saeculorum . A farewell to the Reader . ANd now kind Reader , thanking you for your patience , that hath vouchsafed to peruse over this my unworthy labour , I desire you to understand . Each mans a little world , and my Booke A Land-Skip is , this world to overlooke : There may you ken the Cedar tops of pride , With thorny cares , and buskets on each side . The fruits of grace there also may you see Like Apples , just as they grow on the tree . And then again a River meets your eye Of tears for sin , and mans sad misery : Mountains of Zeal do here and there swell up , Even to the Clouds , but 't is enough . I stop . Not presuming to borrow your patience any longer , or trouble you with many things , only I shall intreate you to take this unum necessar●um , this one necessary thing along with you , and well to observe it , that the way of the Lord may be thus trackt out in the soul of man. First the sight of Gods being seriously apprehended , strikes into us a reverend feare of his infinite greatnesse , this feare casteth us downe before him into a condemning humility of our sinfull wre●chednesse , this humility breedeth an admiring love of the abundance of his mercy towards us in his blessings , this love maketh us bold to have trust and relyance on him , as our help and defence ; this trust affordeth patience to hold out and endure in all difficulties whatsoever , this patience at length crowneth us with hope of Heaven ; not a foolish hope built on the sand , but a strong hope setled with discretion , a hope built on such ground which maketh not ashamed : not ashamed in life , not ashamed in death , not ashamed in the day of Iudgement : This hope , O Lord , grant unto you , to me , and to us all , and so preserve it in us , for thy mercies sake , that it may end at last in the perfect fruition of thine eternall Kingdome , there that we may be together for ever , untill which most happytime , dearly beloved , I heartily bid you farewell , in longum valete , farewell , even a long farewell . FINIS . Imprimatur , John Downham . 17. Febr. 1645. ERRATA . REad most frequently thrust . page 10. line 1. the two first lines p. 17. are to be read as verses , for holy seam , r. holy stem . p. 18. l. 10. for his liberality , r. this liberality , p. 30. l. 3. for the least of which is , many of which are . p. 30 l. 27. for who giveth us , gives us , p. 31. l. 15. for minde , wind , p. 44. l. 16. for honour , humour . p. 62. l. 31. for shall he , shall we , p. 64. l. 13. for not as yet , as yet , p. 82. l. 18. for outward souls , untoward souls , p. 85. l. 13. for we can , can we , p. 104. l. 24. for are not a little offended , doe not a little offend , 105. l. 26. and l. 29. for even , ever . for Devil the Devill . p. 112. l. 24. For the lesser faults I desire your favourable construction . Notes, typically marginal, from the original text Notes for div A85674-e480 Emblematized thus . Notes for div A85674-e1160 Psal . 101. 1 
A28525	----	Forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, Doctor Balthasar Walter, and answered in the year 1620 / by Jacob Behme, called Teutonicus Philosophus ; Englished by John Sparrow ... Viertzig Fragen von der Seele. English Böhme, Jakob, 1575-1624. 1665 Approx. 526 KB of XML-encoded text transcribed from 222 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A28525 Wing B3407 ESTC R14533 12255574 ocm 12255574 57401 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28525) Transcribed from: (Early English Books Online ; image set 57401) Images scanned from microfilm: (Early English books, 1641-1700 ; 125:2) Forty questions of the soul concerning its original, essence, substance, nature or quality and property, what it is from eternity to eternity : framed by a lover of the great mysteries, Doctor Balthasar Walter, and answered in the year 1620 / by Jacob Behme, called Teutonicus Philosophus ; Englished by John Sparrow ... Viertzig Fragen von der Seele. English Böhme, Jakob, 1575-1624. Sparrow, John, 1615-1665? [48], 425 p. Printed for L. Lloyd ..., [London] : 1665. Translation of: Viertzig Fragen von der Seele. Place of publication from Wing. Errata on p. [48]. Reproduction of original in British Library. 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Soul. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Robyn Anspach Sampled and proofread 2007-03 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Forty Questions of the Soul concerning its Original , Essence , Substance , Nature or Quality , and Property , what it is , from Eternity to Eternity . Framed by a Lover of the Great Mysteries DOCTOR BALTHASAR WALTER , and Answered in the Year , 1620. by Jacob Behme called Teutonicus Philosophus Englished by John Sparrow . ●●…ed for L. Lloyd , at the Castle in Cornhil , 1663. To the Earnest Lovers of Wisdom . THE whole World would not contain the Books that should be written of Christ , if all that he did , and spake , should be Written of him , flowing from that Fountain of Wisdom which dwelt in him ; What then can be expected in a little Preface ? but some few Observations of the foot-steps , and Paths of Wisdom , and they are set down here , as they occasionally presented themselves to the Thoughts of him , who desireth to be made fit for the acquaintance with the Lowest Scholar in her School . Many have been her Scholars in their own way , which Nature hath inclined them to ; or God , in them that have kindled the Divine Nature , and so have been made partakers of it in their Souls : We may perceive the Excellency of every one of them by that which hath been left for a Record behind them , and their fitnesse to be followed in Order till we shall attain the highest Pitch we are capable of . Since the true Grounds of the antient Wisdom have been hidden in the Dark Writings of the wise Men of former Ages , some in this latter Age have endeavoured to reform the Errors that have risen from the want of knowing those grounds from which they wrote : The Writings of that Learned SELDEN , are eminent in this kinde , among others , by which means , the true Fame , and Glory of Learning , hath been in some good part restored again ; as also by contriving means to direct the way , to raise the several kinds of knowledge from the is own true Basis and Foundation . The Renowned , Sir Francia Bacon Lord Verulam Vicount St. Albans , laid his foundation sure , and raised his building high ; by his Instauratio Magna , he taught men , first to free themselves from the Idola Mentis humanae , and then laid down the whole process of the Mind , from a Natural and Experimental History , to raise a Natural Philosophy : which doth shew the way to compose a Divine experimental History , to the building of a Divine Philosophy , or Mystical Divinity . Comenius also , by his Pansophia , designeth the best way to educate all from their Childhood so , that in the shortest time they may get the highest Learning their Natures can attain to . Pellius in his Platform concerning the Mathematicks , doth design to raise the Principles , or whole Structure of that Art , out of every ones self , without the help of Books or Instruments , by a Treatise he calleth Mathematicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which may well be transferred to a Philosophus , Medicus , Legislator , Jurisperitus , Politicus , Theologus , Theosophus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Also that strict inquirer into Truth , Comes Castri Insulae in his Book De Veritate , teacheth the true progresse of the Mind in finding the certain infallible truth in all things . Des Chartes doth lay the foundation of his Philosophy in such Grounds , and Principles , as are undeniable to him that doth but consider what is in his own Thoughts . These and some others in their kind , have gone as far , as the Natural faculty of Mans outward reason can reach ; This Author Jacob Behme , esteemeth not his own outward Reason , but acknowledgeth to have received a higher Gift from God , freely bestowed upon him , and left in Writing , for the good of those that should live after him . And in his Writings he hath discovered such a Ground , and such Principles , as do reach into the Deepest Mysteries of Nature , and lead to the attaining of the highest Powerful Natural Wisdom , such as was amongst the Ancient Philosophers , Hermes Trismegistus , Zoroaster , Pythagoras , Plato , and other deep Men , conversant in the Operative Mysteries of Nature , and the Modern , Trevisanus , Raymundus Lullius , Paracelsus , Sendivogius , and others : by which men will be satisfied , that not only they have gotten , but that we also may get that Lapis Philosophorum , the Philosophers Stone , indeed . Those Principles do also lead to the attaining such wisdom as was taught in Egypt , in all which Learning Moses had skill ; to the Wisdom also which was taught in Babylon among the Caldeans , Astrologians , and wisemen or Magi , with whom Daniel was brought up : Also to that Wisdom of the East , from whence came the Three Magi , Mat. 2. 1. who saw the Star that led them to Jerusalem , and to Bethlem , where they saw the Child Jesus , and Worshipped , and so returned , with whom God himself vouchsafed to speak and direct them what to do . The Ground and Principles in his Writings , lead to the attaining the wisdom , which excelled the wisdom of the East , 1 Kings 4. 30 , 31. which Solomon had , and wrote in the Proverbs , and in a Book ( which hath not yet been extant with us in Europe , but is reported to be found in the East Countrey some few years since , ) wherein he wrote of all Plants , from the Cedar , to the Moss that groweth upon the Wall , and of all Living Creatures , 1 Kings 4. 33. His Ground discovereth the way , to attain not only the deepest Mysteries of Nature , but Divine Wisdom also , Theosophie the Wisdom of Faith , which is the substance of things hoped for , and the evidence of things not seen with the outward Eys : this Wisdom bringeth our inward Eyes to see such things , as Moses saw in the Mount , when his Face shone like the Sun , that it could not be beheld : such things as Gehazi saw , when his Master Elisha had prayed that his Eyes might be opened , ( his inward Eyes , for his outward were as open before , if not more then any of Ours , being he was Servant to so great a Prophet ) so they were opened , and he saw Angels fighting for Israel : such things as Steven , who saw Jesus sitting at the Right Hand of God ; when his Face shone like the Face of an Angel at his stoning : And Paul , who saw things inutterable in Paradise , when his outward Eyes were struck blind : such Wisdom as this , seeth and knoweth all Mysteries , speaketh all Tongues of Men & Angels , that Tongue which Adam named all the Creatures by in Paradise , also it can do all Miracles : for the enjoying whereof , men would give all their goods unto the Poor , nay give their Bodies to be burned ; so desirable a thing it is , to enjoy it in this Life , but while corruption sticketh to the Soul , it must have Charity , or else this Seed of Faith will not bear the Fruit of Eternal Life in Paradise for ever , where there is Nothing but an Eternal Miracle , of which all Miracles on Earth are but in Part ; but when that which is perfect is come , then that which is imperfect shall be done away . This is the Wisdom by which Moses wrought his Wonders above Nature ; and all the Prophets from the First along to Christ , and it is that which Our Saviour Jesus Christ himself taught to his Apostles and Disciples , and which the Comforter doth continually teach the Holy Servants of God ever since : and by what is written by this Author , it may be believed that both the same Wisdom may be attained now , and the same Power of the Holy Ghost , by which they speake and wrought their Miracles , and the Cause discerned why scarce any hath been wrought for so long a while : yes , men will believe that greater things shall be done , as our Saviour tells the Apostles , then they saw him do : for it will appear , that the Power in one Man , even of one Thought in a Man , is able to change the whole Universe in a Moment : This Power was in part in the Prophets and Apostles , who could raise the Dead ; and when the time appointed is come , that all the Dead shall rise , that Power will do it , though it should be but as a Grain of Mustard-Seed in one Man , and restore the whole Creature to the Glorious Liberty of the Sons of God : Surely it will be worth our pains , to find such wisdom as this . By the study of these Writings , men may come to know ( every one according to his condition , property , and indination ) how all the real differences of Opinions , of all sorts , may be reconciled ; even the nicest Differences of the most Learned Criticks in all Ages ; that which seemeth different in the Writings of the Profound Magical Mystical Chymick Philosophers , from that which we find in the Experimental Physicians ; Philosophers , Astronomers , may be reconciled by Considering what this Author Teacheth , that the Names which were given to the Seven Planets , do signifie the seven Properties of the Eternal Nature , and are the cause of all those things , which are by Experimental Men accounted the first and deepest causes of all . Also thereby the differences in Religion , may be so reconciled , that the Minds and Consciences of all doubting persons may be satisfied about Predestination , Election , Creation , Corruption , Salvation , and Restoration , so clearly , that all will love one another , & that hard Lesson , to love our Enemies , will be readily learnt , and Men will quickly Contribute to the studying that one necessary thing , that Treasure hid in the Field , that Gold of the Kingdom of Heaven , that Precious Pearl , that All in All , Faith and Love , and Christ , and God , when they shall perceive that all this lyeth hid in every Soul , in one Measure or other , and may be found , and the way set down so plain , that every Soul may find it . Thereby the Writings of all Men will be understood , even the very darkest Mysteries , conteined in the VVritings of the Prophets , and Apostles , will be made plain and easie to the simplest Thirsty Soul ; and then when that appeareth which is now hidden , that Excellent Glory , every one will not only see it , but walk in the way that leadeth to it , and so attain it in the highest Degree of every ones capacity and capability . While this Wisdom is growing , it will so reform the Laws , the degrees in every Nation , that at length , the whole World will be governed in Peace to the joy of all . Perhaps some will think this impossible , let them consider , that if they be told of a Curious City , and of the incredible things that are done there , by him that hath been there , and seen what he relateth , and he describe the way so plain , that they may come thither themselves , wil they not go ? that they may know as well as he that told them : do so by this Author ; Read this Book diligently , and seriously , till you apprehend the meaning but of some part of the way he here describeth , which may easily be done , and you will be satisfied the things are true , and that the way he sheweth is true , and be able to walk in it ; and also be very thirsty to labour in that way , more and more , till you attain your whole desire : and then you will keep it as the best Jewel , a Memorial of all Mysteries . But let every one read it themselves , whether it be the highest King that sitteth upon a Throne , or the meanest Maid that grindeth in a Mill , or hear it read with their own Ears , if they mean to partake of this so high a gift from the most High , or else the Devil may easily bereave them of it . J. S. To the Reader . IF we knew the pretiousness of our own Souls , we would confess and acknowledge with an inward feelingness , the Answer to Christ's Question , when he said ; What shall it profit a Man to gain the whole World and lose his own Soul ? Or , what shall a Man give in exchange for his Soul ? The Soul is so pretious that Nothing can truly be valued at so high a Rate . To save it is the greatest Gain , to lose it is the greatest loss : then who will not highly prize the study and understanding of the way to save it ? Christ saith , He that will save his Soul shall lose it , and he that will lose his Soul shall save it : but who understandeth this ? We know it is the earnest desire of every Soul to be saved , and to be happy and glorious , but the way is very unknown to us poor fallen Souls , for we can hardly suppose that losing will be the saving of our selves : Christ also taught that the way to Glory was through many tribulations & Death ; this way he entered into Glory , and so have all the Blessed from the beginning of the World , and can no otherwise to the end thereof : but how shall a Soul know the way to lose and deny it self , so that it may assuredly attain Eternal Salvation ? Let it listen , in its Heart and Conscience inwardly to that Teacher , which it shall find there , who is God himself : We have the Testimony of Moses for this ; who told the Israelites , The Word , the Commandment is nigh thee , in thy Heart and in thy Mouth ( not the outward but the inward Heart and Mouth . ) As also the Apostle Paul saith to the Romans , That Christ the Eternal Essential Word of God , the Word of Faith which they , the Apostles preached , is nigh us , in our Hearts and in our Mouths : and in another place he saith , Do you not know that Christ is in you , except you be past reproof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improbi ? Futhermore the Apostle John saith , that God is love , and he that loveth ; God dwelleth in him and he in God , which we all perceive is true , for in him we live and move and have our Being ; And this may be known , though the Apostle Paul had not said so much , for one of the Poets of Old spake what he knew , and said , We are all of his Off-spring , as the Apostle mentioneth it : Nay we all know that be that doth well is the Servant of God , but he that doth Evil is the Servant of the Devil who ruleth in his Heart : And though there is none that doth Good , no not one , nor can do of himself , while he is in this Mortal-Life , yet through Christ in him , he can desire to do well , and be sorry when he hath been drawn away to do evil by the Lusts of his own Heart , by which the Devil tempteth us to do Evil ; but if we will resist the Devil he will flie from us , if we will leave off to do evil , and desire , trie , and learn to do well , without doubt we shall be able through God that dwelleth in us : and then he will teach us all things , and lead us into all Truth by his Spirit . All this we shall fully understand , and all Mysteries , when God shall manifest himself in us , if we earnestly desire it with all Humility , self-denyal , losing of Our Souls , and being Nothing in our selves ; for then God will be All in All , and nothing is impossible with God : All this , and much more hath the Author of this Answer to these Questions concerning the Soul , found true , and hath out of his inward Mystery manifested many things in this , and other Writings of his , the knowing whereof will be exceeding useful to the furtherance of the Salvation of every Soul ; which when I had read , I was very much satisfied in my own Soul , and do desire that others may be made partakers of them , so far as lyeth in me : I have therefore taken in hand to put this Treatise into English , which I chose to do rather out of the Original then out of any Translations , because they many times come short of the Authors own meaning , and because I found many Errours in some of them , and he is so deep in his Writings , that we have need to desire that our Souls may be put into such a condition as his was in , else they cannot be fully understood : But the same God , that satisfied his desires , will satisfie ours , if we cast our selves upon him in Our Souls , and let him do with us what he pleaseth . Concerning the Author , I have now published the Brief Translation of his Life , written in High-Dutch by Abraham Van Frankenberg , who was long his acquaintance and continued so till his death . The Relation is as followeth . A brief Account of the Life and Conversation of Jacob Behme , afterwards by Learned Men in Germany called Teutonicus . Written in High-Dutch , by Abraham van Franckenberg , one very much acquainted with him . JAcob Behme was born in the year , 1575. at Old Seidenburg , distant about two Miles from Gerlitz , a City in Upper Lusatia , highly Esteemed by Learned Men : His Parents were Jacob his Father , & Vrsula his Mother , both Countrey people . In his youth he kept Cattel , and at length by advice of Friends was sent to School , where he learned to Read and Write , together with the Fear of God ; afterwards was put to the Handicraft Trade of a Shoomaker ; when he became Master of his Trade in the year , 1594. he marryed a Maid , one Catharine the Daughter of John Kunshman a Butcher of Gerlitz , with whom he lived quietly and well for thirty years together , and had four Sons , that learned Handicraft Trades . Being from his youth inclined to the fear of God , and very diligent in frequenting to hear the Preaching of Sermons , he was at length stirred up by that saying and promise of our Saviours , Lube 11. 13. Your Heavenly Father will give the Holy Spirit to them that ask him for it , and because of the very many Controversies in Religion , about which he could not satisfie himself , he was moved , in simplicity of Heart or Spirit , inwardly earnestly and uncessantly to pray or ask seek and knock , that he might know or apprehend the truth ; whereby then according to the Divine Drawing and will in the Spirit or Heart , he was rapt into the Holy * Sabbath , wherein he continued seven whole dayes by his own Confession , in highest Joy. Afterwards , when he was come to himself , and having put off the folly of Youth , he was driven by Divine Zeal , vehemently to reprove all scandalous reproachful and blasphemous Speeches , and withdrew from all unseemly matters and actings with earnestness for Love to Vertue : By which way and Life , being contrary to the course of the world , he became but their scorn and derision . During which time he mentained himself with the labour of his hands in the sweat of his Brows , till the beginning of the sixth Seculum or Age , viz. Anno 1600. when he was a second time touched by the Divine Light , and by a sudden Glimps of a Pewter Vessel , he was introduced into the Inward Ground or Center of the Hidden Nature . He not being yet sufficiently satisfied with this , went forth into the open fields , and there perceived the wonderful or wonder-works of the Creator in the Signatures , Shapes , Figures and Qualities or Properties of all created things , very clearly and plainly laid open ; whereupon being filled with exceeding Joy , kept silence , praising God , and so contentedly satisfied himself therewith for a while . But according to God's Holy Counsel , and Determination ; who manageth his works in secret , about Ten years after , viz. in the year , 1610. by the overshadowing of the Holy Spirit , he was a third time stirred up and renewed by God , whereupon being so enlightned , with such great Grace bestowed upon him , he could not put it out of his mind , nor strive against his God , therefore did by small means , and without the help of any Books , but only the Holy Scriptures , write secretly for himself these Books following , viz. ( 1. ) Anno , 1612. the first Book called Aurora , the Morning Redness , or Rising of the Sun ; and being complained of to the Magistrates of Gerlitz , for being the Author thereof , the Book was taken and laid up in the Councel House , with command to him , that he being an Ideot or Layick , should from thence-forth forbear such writing of Books , which did not belong to his condition and employment , upon which he abstained for seven years ; but after that , being in like manner stirred up again by the moving of the Holy Spirit , and being exhorted to it by the entreaty and desire of some people that feared God , he took Pen in hand again , and went on to write , and perfected with good leasure and deliberation these that follow . 2. Anno. 1619. The second Book concerning the Three Principles , with an Appendix concerning the Three-fold Life-of Man. 3. Anno. 1620. A Book of the Threefold Life of Man. 4. The Answer to the Forty Questions of the Soul , proposed by Dr. Balthazer Walter ; in the first Chapter whereof is contained a Treatise of the Reversed Eye , or Philosophick Globe ; with an Appendix concerning the Soul , the Image of the Soul , and the Turba or destroyer of the Image . 5. Three Books . First , 1. of the becoming Man or Incarnation of Jesus Christ . Second . 2. Of the Suffering Dying and Resurrection of Christ . Third . 3. Of the Tree of Faith. 6. A Book of the small six Points , and a Book of the Great Six Points . 7. A Book of the Heavenly and Earthly Mystery . 8. A Book of the Last Times , or of the 1000. years Sabbath , being two Epistles to Paul. Keym. 9. Anno. 1621. De Signature Rerum , of the signification of the Signs or Marks of All Things . 10. A Consolatory Book of the four Complexions . 11. An Apology to Balthasar Tilken concerning the Aurora , and another to him concerning Predestination , and the Person of Christ and of Mary . 12. Considerations upon Esaias Stiefells Book . 13. Anno. 1622. A Book of True Repentance . 14. A Book of True Resignation . 15. A Book of Regeneration , or the New Birth . 16. Anno. 1623. A Book of the Predestination and Election of God. 17. An Appendix to the Predestination , being A Compendium of Repentance . 18. The Mysterium Magnum , or the Great Mystery , being an Exposition upon Genesis . 19. Anno. 1624. A Table of the Three Principles , or a Key to his Writings , written to Godfried Frewdenhammern and John Hausern . 20. A little Book of the Supersensual Life . ( 21. ) A little Book of Divine Vision . 22. A Book of the Two Testaments of Christ , viz. Baptism and the Lord's Supper . 23. A Dialogue or Conference between the Enlightned and unenlightned Soul. 24. An Apologie for the Book of True Repentance upon a Pamphlet of the Primate of Gerlitz , Gregory Richter . ( 25. ) A Book of 177. Theosophick Questions ; 13 and part of the 15th Answered . 26. An Extract out of the Mysterium Magnum . ( 27. ) A Prayer Book , called the Holy Week . 28. A Table of the Divine Manifestation , or an Exposition of the Three-fold World , to John Sigismund of Sigismund , and to Abraham van Frankenberg , being at the End of an Epistle concerning the True and false Light. 29. A Book of the Errours of the Sects of Ezekiel Meths to A. P. A. or an Apology to Esaias Stiefel . 30. A Book of the Last Judgment . 31. A Book of several Letters written at several times . 32. A Clavis or Key of his Writings , being the Exposition of some words . The Books which the Author finished nor , are marked thus . ( ) In these he hath left so Noble and Pretious a Talent and Treasure , for the setting forth God's Honour and Glory , and for the promoting Man's Salvation , both for the present and for the future times , that since the times of the Apostles higher and deeper grounded Mysteries concerning the Deity have scarce been revealed ; his acquaintance for the most part was with Godly Learned People , and such as were experienced in the knowledge of Nature , with whom he conversed , as also with some of the Noble men of Lusatia and Silesia , in all fear of God ; though some of the Common Preachers , have not forborn , as their usual manner is , to cast forth their venom against his Writings , and to stir up the Rude and foolish People with all manner of Reproach and Scandal : yet the Truth liveth still , and hath prevailed , and will at length Tryumph in secret . But he the blessed Jacob Behme the Teutonick , at Gerlitz in his House , near the Water-side of the River Neisse , Anno. 1624. the 18. Day of the Month of November , new-stile , about the sixth hour in the Morning , being the 24. Sundy after Trinity , after he had heard most exceeding lovely sweet Musick without his Chamber , and being refreshed with the Holy Use of the Testament of Christ at his Supper , his Sons and some Good Friends praying and weeping about him , with these his last and Comfortable Words , Now go I hence into Paradise . Meekly and gently sighing , blessedly departed in the fiftieth year of his Age. After the Preaching of the Funeral Sermon , he was buried in the Church-yard at Gerlitz , & upon the Grave a Wooden Cross was set with this Mystical three-fold Figure graven upon it , viz. An Eagle with a Lilly-Twig . A Lyon with a Sword. A Lamb with a Mitre . The Superscription over the Cross was this , V. H. I. L. I. C. I. V. That is , Vnser Heil Im Leben Jesu Christi In Vns. In English thus , Our Salvation is In the Life of Jesus Christ In Vs. Which was J. B. Motto , or usual speech , and Superscription in his Letters . Also these words were the Inscription of the Cross . Born of God. Dead in Jesu . Sealed with the Holy Spirit . Resteth here Jacob Behme of Old Seidenburg . Note . 1. The Southern Eagle , stood upon a high Rock , and with one foot trod on the Head of a Serpent , and with the other held a Palm , and with its Beak received a Lilly-Twig reached forth-out of the Sun. 2. The Northern Lyon was Crowned , and signed with a Cross , and held in the Right foot before , a fire-flaming-Sword , and in the Left a fiery Heart , and rested with the hough or hinder part of the Right Foot behind upon a Cube , and with the Left upon a Globe . 3. The Lamb with a Mitre , walked meekly and quietly between them both in the Meadows , and by the Brooks and Rivers of Grace . His Seal or Stamp was a Hand out of Heaven with a Lilly-Twig . In the Memorial Books of good friends , he used to write these Verses . Text. Weme Zeit i st wie Ewigkeit , Und Ewigkeit wie die Zeit , Der i st befreyt von allem streit . Englished . To whom Time is as Eternity , And Eternity as Time , He is freed from all strife . The outward Form of his Body was almost of no Personage , he was lean and little of Stature , with a Fore-head very much inbowed , high Temples , somewhat Hawk-nosed , his Eyes were Grey and very Azure , otherwise as the Windows of Solomons Temple , he had a short thin Beard , a small shril Voice , an amiable pleasing Speech ; He was modest in his Behaviour , humble in his Conversation , and meek in Heart ; his highly enlightned Spirit is to be discerned by his Writings in the Divine Light. The following Relation was taken out of a Memorial of Michael Curtz , concerning what happened at the Departure of the Blessed Jacob Behme . ON Sunday ( November 18. ) early in the Morning , he called his Son Tobias , and asked him : If he heard the Excellent Musick , he said , No ; then he spake that the Door should be opened , that the singing might be the better heard ; afterward he asked what the Clock had stuck , and was told it had struck Two , he said , It is not yet my time , three hours hence is my time ; In the mean while he spake these words once . O thou strong God of Hosts , deliver me according to thy Will. O thou Crucified Lord Jesus Christ , have Mercy upon me , and receive me into thy Kingdom . When it was near about six , he took leave of his Wife and Sons ; blessed them , and said , Now go I hence into Paradise ; He did bid his Son to turn him about , sighed deeply , and so very meekly and quietly departed from this World. PREFACE . Then followeth in the former Preface Printed , 1647. Thus. IF it were not for the great Fruit that I conceive may grow to every one that studieth it ; I should be sorry that I am the Instrument , to make such things known in my Native Language ; and much more unwilling it should be published to the view of so many various Minds , as are now sprung up : But my hope is , Goodness will get the upper Hand , and that the Fruits of the Spirit will prevail to the subduing of the Lusts of the Flesh : Now I readily submit to the Censure of those who have that good desire ; and of those who are not proudly and perversly wedded to their own conceits , ( when they have considered this Authors meaning ) whether this will not be as beneficial to us as it hath been to other Nations : Indeed my Mind is led to think , that our troubled doubting Souls may receive much Comfort , leading to that inward Peace which passeth all understanding ; that all the disturbing Sects and Heresies arising from the Darkness and Malice of Men and Devils , will be made to vanish and cease , by that understanding which may be kindled in them from it : they that rule will perceive how to effect all their good purposes , to the joy and happiness of them that are subjected to their Government ; And Subjects will soon learn to obey in every thing , as the Primitive Martyrs did , though they should live under such Governours as they had : So God shall be glorified by all mens love to one another , and Peace will flourish over all the Earth . It may be some will think it so hard to attain the understanding of this Author , when they read the Answer to the First Question ( which is far more difficult then any of the other , because it contains the sum of them all in brief ) that they will forbear to take so much pains as they suppose is requisite ; but if it should prove a little harder then other writings , the profit will countervail the Labour with a hundred-fold advantage ; yet let every One read it themselves , or hear it read with their own Ears , that others misreport , hinder them not from so great a benefit , and they shall no doubt attain it , for I am convinced by my own Experience , that every one may receive according to their vast or narrow Capacity , who have according to my own Measure been satisfied , though I be One of the unworthiest of the Children of Men , J. S. Before the Catalogue to the 40. Questions was this Preface to the Reader . THe Author wrote this Answer to these Questions , chiefly for his Friends sake that sent them to him , as also for the Benefit of all such as love the knowledge of Mysteries : this Friend of his was Doctor Balthasar Walter , who travelled for Learning and hidden Wisdom , and in his return home , hapned to hear of this Author in the City of Gerlitz , and when he had obtained acquaintance with him , he rejoyced that at last he had found at home in a poor Cottage , that which he had travelled for so far , and not received satisfaction : then he went to the several Universities in Germany ; and did there collect such Questions concerning the Soul , as were thought and accounted Impossible to be resolved sundamentally and convincingly : which he made this Catalogue of , and sent to this Author , from whom he received these Answers according to his desire , wherein he and many others that saw them received full satisfaction . When this Book was first Printed , I endeavoured by a Friend to present one of them to his Majesty King Charles that then was , who vouchsafed the perusal of it ; about a Month after was desired to say what he thought of the Book , who answered that the Publisher in English seemed to say of the Author , that he was no Scholar , and if he were not , he did believe that the Holy Ghost was now in Men , but if he were a Scholar , it was one of the best Inventions that ever he read . I need not add the Censure of any other Person : knowing none to compare with this one way or other . This Author may be easily understood in every thing , by such a Consideration as this which followeth . THis outward World is to the outward Man , the best Looking-Glass to see what ever hath been , is or shall be in Eternity . Our Minds and the Cogitations therein , are our best Inward Looking-Glass , to see Eternity exactly in : In God are all things , therefore every thing hath been in all Eternity in God both unmanifested , and manifested only to himself in himself : but in the world and in our Minds they are unmanifested and hidden , and also Manifest or capable of being manifested in their real Truth and Existence , both as they are uncreaturally in God , and Creaturally in all things . Accordingly one Text says , Rom. 1. 20. The Invisible things of him , that is , his Eternal Power and God head or Deity are seen by the Creation of the World , being considered in his works . Rom. 1. 19. And another says , Whatsoever is possible to be known of God , he hath manifested in Man. John 17. 3. And it is life Eternal to know thee the only True God , and him whom thou hast sent , sayes the Son of God himself Christ Jesus . The Eternal infinite Powers both of Light and Darkness in their own Immensities in God have alwayes been the same , and have Eternally wrought the same effects , and produced the same Substances Spiritually , and Invisibly to any thing but God himself , which they are Manifested to do in the invisible inward world of God , Spirits and the Minds of Men , and in this visible outward world ; So that we may truly learn to know him who is all things , in our inward and outward World : all things that are manifested come out from him , and when they cease to be manifested , they enter into him again as into their Center unmanifested : So he is the cause of all Causes , and when we know how he causes any thing to be , as it is manifested to be in it self , then we understand the Thing , and him that is the cause of it : his works in all things whatsoever are good , and cannot cease to be so , but when a Creature to whom he has given the power of the World to come , doth use it otherwise then its true property requires , that only becomes evil in and to the Creature not in God. But God being every where present in his Total fulness , as himself sayes , Am not I he that filleth all things ? therefore the highest cause of every thing must needs be in the thing it self . The inward heavenly and Hellish Looking-Glass is in all our Minds , & outwardly we want not a Corporeal Looking-Glass of whatsoever is Eternal to instruct our Minds withal . So that if we consider all the Works of God in the World , both inwardly and outwardly , we cannot but find and know him , and so know all things in our selves and in Him , and him in our selves , & in all things else . This I thought convenient to hint in brief as an Introduction of the mind into the Center of All Mysteries . John Sparrow . Sunday , December , 18. 1664. ERRATA . FOrty Questions , Jacob Behme p. 2. l. 7. r. such new Presace v. 2. r. Learned Caldeans . v. 9. l. 10. r. also of that v. 10. l 8. for Beheme r. Behme . Question 1. v. 3 l. 9. r. Mysterie , to v. 22 l. 1. r. First , there is . v. 66. l. 6. f. one r. none v 77. l. 3. f. discetneth r. discovereth . v. 171. l. 10. f. in r. into . v. 183. l. 7. for † r. * . v. 190. l. last r. own self Are and wit. v. 216. l. 10. Marg. r. half Circles . l. 12. f. one r. on . v. 222. l. 17. f. world r. word . v. 253. l. 2 r. * One. Margin * . l. 5. f. turns r. turned . v. 254. l. 1. r. or the total . l. 19. Marg. l. 7. for parts r. Parrots v. 256. l. 7. r. Sulphur . l. 9. r. Magia . v. 257. l. 4. f. Magi●k r. Magick . v. 260. l. 4. f. beareth r. boweth . v. 278. l. 5. f. right r. Light. v. 287. l. 5. r. Christs Flesh . v. 327. l. 8. r. God put out the Inward . Q. 4. v. 9. l. 2. f. breatheth r. breathed . q. 6. v. 10. l. 8 f. Natue r. Nature q 6. v. 14. l 4. f conanteth r concenteth . v. 15. l. 4. Marg. f Stolyen r Stoltzen . q. 7. v. 9. l. 5. Marg , f Wondelt r Wandeit . q. 11. v. 5. l , 4. f Carnal r Councel . 16. f Prime r Prince . q. 11. v. 6. l 4. r Mymick . q. 12 v 27. l 2. r shouldst . l 3. r. to fill . q 12 v 32 l 9. f have r hear . v 40 l 6 f Charity r clarity . q 14 v 13 l 4 r Self-Desire . q 17 v 19 l 2 f yet r let . v 20 l 2 f the r Thee . l 6 f them r thou . v 11 l 4 r to , and depend . v 25 l 3 r the Harvest . q 18 v 5 l 1 f they r then . l 6 f one r and. v 11 l 4 r receiveth . q 21 v 3 l 1 f Seeketh r Seeth . v 23 l 5 r taken in . q 23 v 7 l 4 r thereby . v 10 l 11 f ceaseth r seiseth . q 24 v 17 l 4 r Chest , we say . q 26 v 19 l 7 f their r them . v 22 l 2 r acteth . q 30 v 17 r of the world . v 39 l 3 f breaking r breathing . v 50 l 8 r such short words or answer . r 56 l 7. f been r heere . q 32 v 15 l 3 f Megia r Magna . v 20 f keep r know . q 35 v 1 l 5 r herein . v 6 l 3 r Distinguish . v 37 l 2 r Self up . q 36 v 18 l 2 Marg. f Was●er r Wasser . v 26 l 3 f and r as . q 37 v 5 l 4 f winking r working . q 40 v 10 l 5 r Lises-Essences . Appendix v 6 l 5 r it is . v 29 l 3 r Imaged . v 31 l 9 r or is . v 33 l 5 r Imaging . v 34 l 1 f Men r Man. The TABLE of the Forty Questions . 1. WHence the Soul existed at the beginning . 2. What the Souls Essence , Substance , Nature , and Property , is . 3. How the Soul was created to the Image of God. 4. What the Souls breathing in , was , and when it was effected . 5. How the Soul was properly formed and fashioned . 6. What the Souls power or ability is . 7. Whether the Soul be corporeal or not corporeal . 8. In what manner the Soul cometh into Man , or into the Body . 9. How the Soul doth unite it self with the Body . 10. Whether the Soul be Ex Traduce , and propagated humanely and corporeally , or every time new created and breathed in from God. 11. How and in what place the Soul is seated in Man. 12. How the enlightening of the Soul is . 13. How the Soul feeds upon the Word of God. 14. Whether such a new Soul be without sin . 15. How Sin cometh into the Soul , seeing it is God's Work and Creature . 16. How the Soul is kept in such union or connexion , both in the Adamical and Regenerate Body . 17. Whence and wherefore the opposition of the Flesh and Spirit is . 18. How the Soul departs from the Body in the Death of a man. 19. Whether the Soul be mortal or immortal . 20. How the Soul returneth to God again . 21. Whither the Soul goeth when it parteth from the Body , be it happy or unhappy . 22. What every Soul doth , whether it enjoyeth or rejoyceth it self till the Day of the Last Judgment . 23. Whether the wicked Souls without difference in so long a time before the Day of Judgment , feel any ease or refreshment . 24. Whether mens wishes benefit them or sensibly come where they are . 25. What the Hand of God and the Bosom of Abraham , is . 26. Whether the Souls departed , take care about men , their friends , children and goods , and know , see , like or dislike their undertakings . 27. Whether they know & understand this or that art or business , whereof in the body they had good skill . 28. Whether also they can certainly know and get any more skill in Divine , Angelical , Earthly , and Diabolical things , than they had in the Body . 29. What their Rest , Awakening , and Clarification , is . 30. What the difference ef the livings and deads Resurrection of the Flesh and of the Soul , is . 31. What kind of new glorified Bodies they will have . 32. What furthermore in the other life , their form , condition , joy , and glory , is . 33. What kind of matter our bodies will have in the other life . 34. Of the miserable and horrible condition of the damned Souls . 35. What the Enochian life is , and how long it will continue . 36. What the Soul of the Messiah or Christ is . 37. What the Spirit of Christ is that was obedient , which he commended into his Father's hand ? 38. Of those things which shall be done at the End of the World. 39. What and where Paradise is , with its Inhabitants ? 40. Whether it be mutable , and what it will come to be hereafter ? The PREFACE of J. B. to Dr. Belthasar Walter . BEloved Sir , and my good Friend , it is not possible for * Reason to answer to your Questions ; for they are the greatest Mysteries , which are alone known to God. 2. For as Daniel faith to King Nebuchadnezzar , † That which the King asketh and desireth of the Learned Chaldeans , Astrologians , and Wise men , * is not in their power ; only the God of Heaven can reveal or manifest the hidden Thing . It is not in my Reason to answer the King ; but that the King may perceive the Thoughts of his heart , God hath revealed it , not that my Reason is greater than of all them that live . 3. So say I also to you ; you shall be answered , not that my Reason is greater than of all them that live , but that you might perceive and obtain the thoughts of your heart , your earnest seeking and desiring , it is given to me to answer you . 4. And you should not in † such a way so eagerly seek after such things , for it standeth in no outward Reason ; but to the Spirit of God nothing is impossible : and seeing we are the Children of God , and in Christ born again in God , surely the Son must needs see very well what the Father doth in his house's and also learn his skill and work . 5. And seeing we our selves are the Mysteries of God , shall we not so much as look upon them , as if we ought not to meddle with such Mysteries , as Antichrist in folly forbiddeth us ; for none apprehendeth any thing of God's Mysteries unless it be given to him : and St. James saith , chap. 1. 17. Every good and perfect Gift cometh from above from the Father of Lights , in whom there is no alteration nor shadow of change . 6. But seeing you seek these things so vehemently , you are even become the cause of finding them ; for God giveth his Mysteries both by means and without means ; but that none might boast , he oftentimes useth very mean people in it , that it may be known to come from His Hand . 7. You shall be answered with a very firm and deep Answer , yet comprized in brief , not according to outward Reason , but according to the Spirit of Knowledge . 8. And though I could have fully demonstrated these things , and set them down in a larger description ; yet seeing they are all plentifully enough described and explained in my other Writings ; I pass them ever now briefly for the delight of the Reader , and that this may be a brief Memorial of the great Mysteries . 9. But he that desireth to know these things fully , and from the ground of them , let him seek in the * foregoing Writings , especially in the † Third Part , where he hath the whole ground of the Divine Substance ; as also of the Creation of all things , of that which is Eternal ; and also that which is temporary or transitory ; and how all hath come to be , and act as it doth ; and what it will come to be at last . 10. Wherein lyeth the Mysterium magnum the great Mystery , so far as a Creature is able to apprehend or bear . Thither I would have you directed for further Explanation , and commend me to you in Christ , into the Brotherly Love. Anno Christi , 1620. Jacob Beheme , Called Teutonicus . The First Question . Whence the Soul Existed from the Beginning of the World. 1. VVE have sufficiently in the * Second and † Third Book , explain'd the Mystery of the Soul , by the Three Principles of the Divine Substance ; where we have described the Eternal Centre of the Eternal Nature ; as also the Number Three of the Divine Substance , with many circumstances ; and what Eternity hath ever been ; and how the beginning of the Creation came to be ; what an Angel and Soul is ; as also the heavy Fall of Lucifer , and then both the Mothers that have so brought it forth ; the one generating the Heavenly Substantiality , the other , the Hellish † Abomination ; also of Light and Darkness . 2. Therefore in this Treatise we are not so very easily to be understood , unless the Third part of our writings have been read and apprehended . 3. Although that Apprehension doth not at all consist in humane power , yet the way to it is very faithfully shewn ; so that if any have a mind to attain it , if he will follow our counsel and advice therein , he will well get a * leader and directer , that will shew him the Key the Mysterium magnum , the great Mystery , to the noble Stone Lapis Philosophorum the Philosophers Stone , and to all Mysteries , let none account it impossible ; for * with God All is possible ; whosoever findeth God , findeth ALL with and in HIM . 4. Ye know from or in Reason , that all things are sprung and come forth out of the Eternity : and the Scripture telleth you , * In God are All things ; † in him we live and move ; h and we are all of his Off-spring . 5. And though indeed we cannot say of God , that the pure Deity is Nature , but Majesty in the number Three ; yet we must say , that God is in Nature , though Nature doth not contain or comprehend him , as little as the Air can contain or comprehend the glance or shining of the Sun ; yet we must needs say , that Nature is generated in his Will , and is a Seeking , proceeded out of the Eternity : 6. For , where there is no Will , there is also no Desiring : But there is in God , an Eternal Will , which is Himself , to generate his Heart or Sonne ; and that Will , maketh the stirring or the exit out of the will of the heart , which is a Spirit : so that the Eternity standeth in Three Eternall * Forms , which are called Persons , as we have very exactly explained it in the † third Book . 7. And since we see and know , that there is not only Light and Majesty , but also Darkness , as is plain before our eyes . 8. Therefore we ought to know , from whence Darkness originateth ; for in the Eternity without or besides Nature , no Darkness can be ; for there is nothing that can afford it ; we must only look into the Will , and into the Desiring ; for a Desiring is an attracting . 9. And whereas yet in the Eternity it hath nothing , but only it self , it attracts it self in the Will , and maketh the Will fall ; and that is its Darkness . 10. Whereas otherwise if it were not desirous , it would be nothing but an Eternal stillness without Being or Substance ; the attracting therefore maketh Mobility and Essence , which otherwise in the stillness cannot be ; and therefore also it maketh austere astringency , hardness , and grosness , as also sharpness . 11. Yet we cannot say neither , that the Darkness swalloweth up the Light , viz. the Eternal Liberty : for that which is Eternal , suffereth not it self to be altered or changed : but we must say , that Light and Darkness are IN One another . 12. Now the Light is good , and hath pleasant vertue or power ; and the Darkness hath austere or astringent , hard , cold ; and the Wills Desiring , maketh Essences and attracting , that is , a stirring in the hardness : thus the attracted stirreth from the drawing , and is a whirling , whereby in the sharpness , Light and Darkness become mingled . 13. And thus we are to consider , how the free Light in the sharp stirring , in the Substance is also sharpned , where we understand the Fire flash of Lightning , and the earnest severity , and yet cannot say that any rending asunder is there : 14. For that which is Eternal from no beginning , hath no parting of one from another , but standeth as a * Wheel , that generates it self in it self ; as you have a similitude of it , in the Mind of a man , where there is indeed a will of rising and flying , but no departing away ; and the greater the will is , the greater also is the substance , and the more † potent is the matter or the thing represented , seeing it is sharpned . 15. Thus seeing the still liberty , which is neither Light nor Darkness , becometh sharpned in the sharp desiring & attracting , so that it appeareth as a flash of Lightning that shineth . 16. Therefore also we cannot say , that the Liberty holdeth or captivateth the Light , for from Eternity it hath had nothing : but we may well say , that the Light and the Glance shineth in the Liberty . 17. For that which is * free , letteth in the Light ; but that which is not free , as the harsh or austere astringency , which maketh Darkness , and is Material ; spoken after a spiritual manner , that receiveth not the Light. 18. But we may well say , that which is meek , and not holding or contracting , receiveth the Light : as ye see in water , which receiveth the Light , and the harsh astringent Earth , not . 19. Also ye have in FIRE a sufficient † apprehension of the Substance of all Substances ; for ye see that the Fire burneth out of a harsh astringent , tart , matter , for it is the sharp Desiring , which thus as a great Anguish entereth into it self , and graspeth after the Liberty , whereby it catcheth the Liberty as a flash , and with the Lightning kindleth it self , so that it burneth or flameth . 20. And though in the Eternal Substance no such Fire is to be understood , as shineth in the Outward , yet it is so in the Inward , in the harsh astringent Desiring , and the outward remaineth a darkness : therefore is the Eternal Fire in the outward , dark ; and within in it self , in the will of the Eternal Liberty , it is a Light , which shineth in the still Eternity . 21. Now we understand in the Fire , Ten * Forms , which are all generated in the Will , and are all the Eternal Wills propriety , therefore we rightly say , it is God's ; and the Liberty , which hath the will , is GOD himself ; for it is the Eternity , and nothing else . The First Form. 22. First , Th●● there is the Eternal Liberty , which hath the Will , and is it self the Will. Now every will hath a seeking to do or to desire somewhat ; and in that , it beholdeth it self , and seeth in it self in the Eternity , what it self is ; it maketh to it self the Looking-Glass of its like : and then it beholdeth it self , what it self is : and so finding nothing else but it self , it desireth sit self . The Second Form. 23. The Second-Form is , that it is Desirous , and yet hath nothing but it self ; therefore it s desiring draweth the * Model : of its will in it self , and impregnateth it self , so that a darkness or † overshadowing cometh to be in the will , which the will yet would not have ; but the Desiring , the Seeking maketh it , and there is nothing that can consume or drive away the Desiring . 24. For that which is before the Desiring , beyond or besides the seeking , is Free and a Nothing , and yet it Is ; but if it were any thing apprehensible or comprehensible , it were a Substance , and stood again in a substance , that did afford it : But being without Substance , it is the Eternity , that is the GOOD ; for it is no source or pain , and hath no alteration or change , but is a Rest and an Eternal Peace . 25. But seeing the great Space is without ground : or foundation , where is no number nor end , and also no beginning , therefore it is like a Looking-Glass . It is ALL , and yet also as a NOTHING : it beholdeth it self , and yet findeth nothing but an A that is its eye ; * AVge . 26. AV : That is , the Eternal Original that something is ; for it is the Eternal Beginning , and the Eternal End. Thus the Abysse seeth in it self , and findeth it self . 27. The A is below , and the V is above ; and the O is , AVge , the Eye , and yet is in it self no Substance ; but thus is the Original of Substance : there is neither below nor above , onely its Looking-Glass in the AV is thus a seeing . 28. But since there is no ground , therefore its Looking-Glass is such an O Eye AVge : For God himself saith in the Apocalips , * I am A and O , the beginning and the end ; the first and the last . 29. Observe this according to its pretious intimate sublimity ; for we speak not here in Nature , in a form , but in the Spirit above Nature , in Character GOTTes , in God's Character or Letter . T. 30. The O is , GOTTes AVge , God's Eye , the Eye of Eternity , that maketh and is a Looking-Glass , and is a round circle like a globe , ⊙ , not a ring , O. Since we cannot otherwise describe it , thus understand hereby ; the Globe ☉ of the Eternity , wherein standeth the ground of Heaven and Earth , and of the Elements , together with the starry † Wheel or Sphere ; 31. For that is a Globe ☉ like an eye , and is God's Wonder-Eye , wherein from Eternity all Substances or things have been seen or discerned , but without substance , as in a Looking-Glass or Eye ; for the Eye is the Eye of the Abysse ; of which we have no pen or tongue to write or speak , only the Spirit of Eternity bringeth the Souls eye thereinto , and so we see it , else it would remain in silence mute , and undescribed by this Hand . 32. Thus there is in the Eternity such an Eye , which is God himself , and yet is not called GOD , but Eternity ; yet as to the Eye , is A and O. Before the A there is NOTHING , and in the O there is ALL ; and in the A and O beginning and end : therefore we fundamentally apprehend , that in the O there is a Will , and the Will is the O it self , and maketh the A ; viz. the eternal beginning of the Seeking ; so that the Abysse beholdeth it self , and so in it self maketh a * Form like a Globe ☉ . 33. For the Eye findeth no ground or foundation , therefore it closeth it self up as in a Looking-Glass , into a round Globe , so that it is the Eternities similitude , that can it self find it self ; for in the Abysse there is no finding , for there is no * place or limit , but only the Abysse ; and when thus it findeth it self in the Eye , yet then it findeth nothing but the Eye , that is the Globe . 34. Now the Eye maketh the Globe , and is the Globe ; and all this is together in the Will to seek it self , and so to see what the Eternity is , which becometh manifest or revealed in the Eye . 35. For the Eye maketh a beginning and an end , and yet there is nothing that affordeth it , but in giveth or affordeth it self , and is from Eternity in Eternity , and the Eternity it self ; it toucheth nothing , for it is in nothing , but in it self . 36. Now being there is a Will , which is the Eye , which † holdeth or retaineth the eye , therefore that holding is a Desiring , viz. of the Eye , and so the Desire is attracting into the Eye , and yet nothing is there but the Eye , and the Desiring only draweth it self in the Eye , and impregnateth the Eye with that which is attracted , so that it is full , and yet is nothing but a darkness of the free Eye , although the Eye becometh not dark , but the Desiring in the Eye , impregnateth it self in it self . 37. The will of the Eye is still or quiet , and the desiring of the will maketh it full , and the Eye remaineth free in it self ; for it is from Eternity , free : and that we call the Eternal Liberty in all our Writings . The Third Form. 28. Now a Desiring is sharp and drawing , and maketh the third Form ; viz. a stirring in it self , and is the original of the * Essences , that in the Eye and Will , Essences are . 39. And yet the Will cannot endure that it be drawn , for its own right property is to be still , and hold or retain the Eye in the Circle in the Globe , and yet cannot defend it self from the drawing and the filling , for it hath nothing whereby it can defend it self , but the Desiring . 40. And here originateth the Eternal Enmity and opposite Will. The Will , willeth not to be dark , and yet its desiring maketh it dark , it endureth the stirring readily , for it is its manifestation or revelation , but the in drawing and darkning it doth not love ; though indeed the Will becometh not drawen nor darkned , but the Desiring in the Will impregnateth it self . 41. But now being the Desiring sticketh in the darkness , therefore there is a great Anguish , for it becometh stirred and drawn , and also darkned , and vexeth it self in it self , and desireth the Liberty , and draweth so eagerly after the Liberty , and willeth to draw it self into the Liberty , and yet maketh it self onely the more eager rough and hard , and is like a horrible sharpness , which is consuming ; viz. of the Darkness ; 42. For it graspeth the Liberty into it self , but is so sharp , that it appeareth in the Liberty as a flash of lightning , which consumeth the darkness , together with the eagerness : Therefore saith God , * I am a consuming Fire . 43. Here understand , how all Matter standeth in the right Fires , Might ; and how the † Floar shall once be purged , for that is the original of the Fire , which hath ALL Might and Power , for it consumeth whatsoever the desire hath made , be it Stone or Earth : for it is the sharpness of the Eternal Liberty , and giveth or affordeth , Centrum Naturae the Center of Nature . 44. But that you may search yet deeper , know that the Fire in it self originally standeth in Three Forms , viz. First , In the Desiring ; And then , secondly , in the Matter of that which is attracted , viz. in the Darkness , in which is Substantiality from the attracting : And Thirdly , In the Anguish-source or Pain . The Fourth Form. 45. And the Fourth Form maketh it self ; viz. the Flash of Lightning , for the Liberty causeth that , and that is the kindler of the Anguish-source : for the Desiring in the Darkness willeth only to have the Liberty ; and the Liberty being a light without shining , is therefore like a very deep Blew Colour mixed with Green , so that it cannot be discerned plainly what colour it is of , for all Colours are in it ; and the Desiring in it self in its eager anguish and sharpness , breaketh the colours , and maketh in it self the terrible consuming Flash of Lightning , and changeth it according to the Anguish , so that it becometh Red. 46. Yet the Liberty in the Desiring , suffereth not it self to be bound or held , but altereth it self from the Red flash of Lightening in the Light , into a † glance of the Majesty : and that is in the Liberty , an exulting great Joy. 47. For in the Light , the Eye becometh manifested or revealed ; as also the Substantiality in the Will , where then it becometh apprehended what Light or Darkness is . And thus the Eternity becometh apprehended , And thus originateth God's Holiness into wonders continually evermore , and from Eternity , and hath neither limit nor beginning ; for it is an Eternal Beginning ; comprised and framed into Nothing but into the Wonders , which are its own substance , wherein there is neither limit nor number . 48. And thus in the still Eternity , is nothing apprehended but the glance of the Majesty , and the Spirit which is generated in the Will , and is the Government in the Majesty . 49. Beloved Sir and Friend , understand the sence aright ; we mean not that the Birth or Geniture taketh hold of the Liberty externally without it self , but in it self in the Center , it taketh hold of it self in it self , and maketh Majesty in it self ; and yet there is no barring in , but is as when out of Death or Nothing a life cometh to be , that thus dwelleth only in it self ; and that is called a Principle ; and that wherein it dwelleth , is called Nature , and hath Seven Spirits or Forms : as is to be seen in our * Second and † Third Book . 50. Yet the Principle hath but one Spirit , which is the life of the Principle ; and hath also but one Will , which is the filling of the Eternity , with the glance of the Majesty . 51. For the Principle is the power or vertue , generated out of the will of the Eternity : and the entrance or eternal beginning of the Power , is the Powers Life and Spirit , which bringeth the Essences of the Genetrix , and openeth the Original of the Majesty . 52. And the whole Eye which hath thus comprised or framed it self into a Looking-Glass in the A and O , is ALL : it is the Eternity , and bringeth forth in it self in the Eye , the Majesty , which is the heart and power or vertue of the Eye ; and also bringeth forth the Spirit , which in the heart goeth forth out of the Power , out of the fiery-light-flaming Essences . 53. Thus you understand the holy Number Three in one Substance ; that the Father is the Eternity without ground , where is NOTHING , and yet there is ALL ; and in the Eye of his glance or lustre he seeth himself , that he is All : and in the Power of the Majesty , he feeleth himself , and tasteth himself , and smelleth himself , that he is GUT , GOOD ; that is , that he is GOTT , GOD , although the * T , viz. † Weightiness , originateth in the Center . 54. And in the Spirit , is the stirring in the Power , and the Multiplicity without ground and number , wherein an eternal unsearchable Multiplicity doth exist , and all in the Power . 55. For that which hath no ground , hath no number , and is no closing up , or comprehension , or shutting in ; and that which is within it self , is not apprehensible out of it self ; but as to the Spirit it is feeling indeed . Thus the Inward driveth forth out of it self , and manifesteth or revealeth it self in Figures , else God would NOT be known or apprehended . 56. Thus God is together ONE Spirit , and standeth from Eternity in THREE Beginnings and Ends , and only in himself ; * There is no place found for Him ; and he hath also nothing in himself that is † like unto Him : also there is Nothing that can seek or manifest any thing more , than HIS Spirit , which alwayes it self , from Eternity in Eternity manifests it Self . 57. He is an Eternal Seeker and Finder ; as , viz. of himself in great Wonders ; and what he findeth , he findeth in the great Power : he is the opening of the Power : nothing is like unto Him , and nothing findeth him , but what inclineth or giveth it self up in him , that goeth into him , that which denyeth it self that it is , then is God's Spirit therein ALL ; for it is A will in the eternal NOTHING ; and yet is in ALL , as God's Spirit it self is . 58. And this , My beloved Sir , is the Highest Mystery , and therefore if you will find this , seek it not in me , but in your self ; but not in your * Reason , that must be as dead , and your desirous will , in GOD , and so it is † the will and deed in you , and so the Spirit of God bringeth your will into it self , and so you may well see what GOD is ; and what Spirits child this Hand is , out of which Spirit , it writeth . 59. And I exhort you brotherly , that you would not so toylsomely seek it ; you will not fathom it so with searching , although you are known and beloved of God : and therefore also this is given you for a Rule or Measuring-line . 60. Yet I have no power without me to give you ; only follow my advice , and go out from your toylsome seeking in Reason , into God's Will , into God's Spirit , and cast the outward Reason away ; then is your Will God's Will , and God's Spirit will seek you within you . 61. And then finding your Will in it self , it revealeth it self in your Will , as in its own ; for if you give up that , then that is its own , for it is All ; and when it goeth , then go you forth , for you have divine Power ; all which you then search , IT is there IN , and nothing is hidden to it ; thus you see in its Light , and are its own . 62. Let no fear deterre you , there is nothing can take it away but Your Imagination , let not that into your Will , and then you will work God's Wonders in his Spirit ; and acknowledge me as a Brother in him , else I shall be as one silent or mute to you . I say this of good will. 63. And since we thus write of the Eternity , to satisfie you at length in your will and desire concerning the Soul , which is even our purpose in God's Spirit and Will ; we will first clearly shew you the Ground of the Soul , also its Original , and so open your Eyes , that you may be released from your toylsome seeking . 64. For you have even to your Old age laboured in this kind , and as I understand , have not yet found out the profound deep Mystery in the Spirit : but seeing it is God's Will , that you should know and apprehend it , and that it is given to you as a reward of your labour , see that you receive it and use it aright , and † cast not the Pearl before Swine , which are not worthy of it ; also in Eternity will not be worthy of it . 65. For that which is herein revealed unto you , belongeth unto God's Children ; therefore be faithful , and trade with it according to the Spirit , and not according to h Reason . 66. For it is so subtile , that it endureth not that which is earthy generated , in Covetousness , Pride , or vain boasting and glorying in self : although you are one of them , yet look into whom you pour Oyl , for it is Poyson to many ; let themselves seek as you have done ; but give the Children their bread , that they may eat , and praise Our Father in Heaven : to that end it is given you . The Fifth Form of Fire in the Eternal Will. 67. Thus having opened to you an Entranoe and Looking-glass of the Eternal Original , whence the Eternal Fire originateth , and what it is ; so it is necessary also further to shew you , according to the highest Depth , what the Eternal Nature in its propagation is . 68. Wherein then Two Kingdoms are to be understood ; the one a good and pleasant one , the other an evil and fierce wrathful one , an eternal envious sad one . After which two , the Philosophers from the beginning of the world , have continually sought and laboured ; but the time of finding hath not been yet born . 69. But now it is , so that the hidden thing shall be found , not by me alone , but by many who will be faithful , and humble themselves in God , and seek in his Spirit and Will. It will only be found in God's Eye , else no where : therefore let none enter into any other thing with seeking , else he findeth the Devil . 70. Seeing then the Eternity is thus , which yet is NOTHING ; but therein is Light and Darkness , Life and Spirit , which is ALL ; therefore there is and must be in both a seeking , viz. a desiring continually to find it self , where yet there is nothing that can find but the Spirit . 71. Now seeing it hath nothing that it findeth , and yet also the Desiring eternally goeth forward , therefore the Desiring is a figure of the seeking Will , a similitude according to God's Eye , and is a Looking-glass of the Eternal Eye , which is called God. 72. Now this is in Two wayes , one according to the Light , and one according to the Darkness ; for the Seeking is in both , and yet there is no departing of one from the other : thus the Light is in the inward , and the Darkness in the outward ; whereas yet the most inward of all , is also the most outward ; but the Light is the middlemost . 73. For it is in nothing , therefore it cannot be the innermost of all , for it hath no place or limit , it is its own finding , which the Darkness findeth not ; but the will in the Darkness , which desireth the Light , that goeth forth out of the Darkness , and that standeth Eternally in the Light. 74. Now the Light 's desiring , setteth before it self a Model of its likeness , wherein the Eternity standeth revealed or manifested , viz. all and every thing which the Spirit in the Eternal Power of God from Eternity in Eternity findeth in it self . 75. That Model is not God , the Eternity it self , for it beginneth it self in the Spirit , and is the Spirits wonder , which it from Eternity seeketh and findeth , and standeth in Gods Eye as a Figure , and all Wonders of the Abysse of Eternity are therein , and become seen in the Light of the Majesty , as one Wonder in many endless Wonders . 76. And that is an Image of God , a Virgin full of purity , and chastity , and no Genetrix , for the holy Spirit alone openeth the Wonders in the Power . 77. But this Virgin is God's Similitude , his Wisdom , wherein the Spirit discerneth it self , and alwayes and in Eternity openeth it self therein again ; and the more is opened , the more is therein . 78. For it is without Ground and Number , as also unmeasurable , as the Eye of God it self is : there is Nothing like it , also Nothing can be found that may be likened to it ; for it is the Eternal Similitude of the Deity , and the Spirit of God is its † substance therein . 79. It is a Circle and Model , which openeth to us our mind , so that we behold it , and God IN it , for our will is cast into it , and it standeth in our will ; and therefore speak we of God , and see him in himself as in that which is our own , according to the hiddenness of the Humanity ; which Seeing is very highly dear and pretious . 80. Thus we should also speak as concerning the Darkness , which is in it self a bolting in , and there being nothing to bolt , it bolteth it self , and generateth it self , and is its own Enemy to it self , for it maketh its own source or pain without Ground and Number , and hath no Giver that bestoweth it , but the Darknesse's own Form. 81. And that originateth from the First Desiring , where the Desiring attracteth into it self , and impregnateth it self , so that it is a stinging bitter astringent , or harsh , hard , cold , fierce , wrathful fire-spirit ; for the Desiring maketh astringent , austere or harsh from the attracting in the Will , and the attracting is stinging , and the suffering is bitter , which the Will willeth not , and thereupon in it self goeth forth from the sting , and maketh a Principle of its own ; in which the Majesty appeareth . 82. Thus existeth in the bitter suffering , the great Anguish , whereas yet nothing is there that suffereth , but it is in it self thus , and it is its own Life ; and if this were not , the Glance of the Majesty would not be neither , the one is the cause of the other , for in the Darkness is the flash of Lightning , and in the Liberty the Light with the Majesty . 83. And this now is the parting , that the Liberty is a still nothing ; which Liberty receiveth the Light , and maketh the Darkness Material , whereas yet there is no substance of palpability ; but dark spirit and power , a filling of the Liberty in it self , understand in the Desiring not without , for without is the Liberty . 84. Therefore is God the most secret , and also the most revealed ; and that is Mysterium magnum , the great Mystery . Thus the Abysse is also secret , and yet revealed , as the Darkness is before our eyes ; but the source or pain is unsearchable , or unperceptible , till the will † diveth thereinto , then it becometh felt and found , when the will loseth the Light : and herein lyeth the ground of right beleeving , or true Faith. Let this be told you ye Teachers in Babel . 85. Since then there is an Abysse , which is called the Ground , in respect of the comprehension of the Darkness , where the source or pain is as a cause of the Life within : for the fierce wrathfull slash of Lightening , is the awakening of the Life ; whereas there is nothing there but in it self , therefore it is also a Desiring , and the Desiring is a Seeking , and yet can find nothing but a Looking-glass , and a similitude of the dark , fierce , wrathful source or pain , wherein nothing is . 86. For it is a † figure of the earnest , severe , fierce , wrathful flash of Lightning , and of the sharp and strong Might , which is God's , according to which he calleth himself , * a Consuming Fire , and an Angry , Zealous , or Jealous God. 87. This Looking-glass is also without Ground , without Beginning and End , and yet hath an Eternal Beginning and End , and is the Eternal Only Cause that the Abysse is Blew Dusky and Fiery . It is the Cause of the Stars and Elements ; for the Firmament is the other or second Looking-glass generated out of this . 88. Since then there is in all things a Threefold Source , one whereof is the others Looking-glass , Generating and Cause , nor thing excepted , All standeth according to the Substance or Working of the Number Three . 89. Now seeing there is a Looking-glass in the Abysse , wherein the source or quality beholdeth it self , therefore that also is a figure and image of the source or quality , which standeth before the source or quality , and acteth or generateth nothing , but is a Virgin of the source quality or pain , wherein the fierce Wrath of the flash of Lightning discovers it self in infinity without Number , and continually openeth its wonders therein , with the bitter spirit of the stirring Essences , which in the flash of Lightening hath its Life , so that it goeth swifter than a Thought . 90. Though indeed the THOUGHTS of the Creatures stand and move herein ; and the Spirits of all living Creatures are with their Root standing herein , every Life according to its Principle . 91. And in this Spirit of the fire-flash , standeth the Great Omnipotent Life , for it is consuming , as the flash of Lightning consumeth the Darkness , and that Fire all things , and yet continueth a Life in it self , but it is an Hunger and Thirst , and must have Substantiality , else it continueth a Dark Hunger-fire , a will of devouring and having Nothing , a will to rage , prick and find nothing , but it self , out of which cause the Substantiality , viz. the Water , as also Sulphur is generated and generateth it self from Eternity to Eternity . 92. Here seek the first Root of the Soul , viz. in the Fire-Life , and the second , in the Light-Life in the Majesty , and then you will find God's Image and similitude , and the greatest Mystery of the Deity lying therein . 93. Since then there is such an Eye of the fierce Wrath , wherein the earnest severe stern fire-life originateth , yet is not at all sundred from the Fire-Life , it is One and the same Life , and hath Two Principles ; for it burneth in a twofold source or quality , one within another , and is One Spirit in Two distinctions with two Wills , the one dwelling in the Fire , the other in the Light. 94. And know for certain assuredly that the Dark Fire-Life is the the Abysse of Hell , for it is the stern severe Anger of God. 95. And seek it not so , as Babel the great City of Confusion upon earth hath sought , which yet we blame for nothing else , but her negligence and inconsiderateness , seeking self-honour and power , and so hath captivated her self in the fierce wrathful Anger of God , which hath had her a long time under its Wonders , and drawn many souls into its source or quality . Consider well of it . 96. In the † Third Part of our Writings , it is largely described , for that is somewhat easier to reach than this ; but this is the deepest Ground of Eternity , as much as a Spirit can be capable of , for more it CANNOT bear , yet it may be expressed much more at large , but not more deeply , for it is comprized in the Abysse in both Principles ; as indeed a Soul originateth in the Abysse in both Principles , and in the spiritual Will in the Eternity . 97. And therefore if it be not circumspect , the Devil may easily ride upon its Chariot , viz. upon its Will ; but if it be circumspect , and casteth it self into the * Will of the Majesty of God , then the holy Spirit of God rideth upon its will , and it is his Chariot . 98. Herein you may clearly discern Heaven and Hell , Angels and Devils , Evil and Good , Life and Death , if you but search after it , as we shall further mention to you . The Sixth Form of Fire . 99. Thus then seeing Two Principles stand in One Substance , as none with reason can speak against it ; for every Life standeth in Poyson and Light , every one in its own Principle , according as it hath the Source or Fountain Quality , so hath it also its Light. Thus it may be discerned concerning the Sustenance of the Life ; what that is which sustains or preserves the Life , that it starve or famish not , and what driveth forth its Source or fountain Quality , that it may subsist Eternally . 100. Now this also is in Two distinctions ; for the Light-Life hath its source or fountain quality , and driving forth ; and the Fire-Life also its source or fountain quality , and driving forth , each in it self ; but the Fire-Life is a Cause of the Light-Life ; and the Light-Life is a Lord of the Fire-Life : and herein lyeth the Mysterium magnum , the great Mystery . 101. For if there were no Fire , there would also be no Light , and also no Spirit ; and if there were no Spirit that did blow up the Fire , then the Fire would smother and extinguish , and would be a Darkness ; and so one without the other would not be ; thus they belong both to one another , and yet they sever one from the other , but without flying away ; and yet there is a flying of the Spirit . 102. To be understood , thus look upon a glowing red hot Fire ; First , There is the Matter out of which it burneth ; and that is the astringent austere source attracted bitter Substance , which standeth in an anguish Source or Quality , whether it be wood or whatsoever else , which is a dark Body . 103. Now when that is kindled , then a Man sees three Principles ; 1. The Wood in the Darkness , with the outward Source or fountain Quality of this World ; 2. Which also hath its life , else it would not take fire . 104. Now the Fire hath a fierce wrathful , astringent or sour , strong or stern , bitter thirsty desirous Source or Quality , a devouring Consuming , and the Great Bitterness is its right Life , a rager and a wakener , that hath all Essences of Life in it , and is also the power of the Life , and of the Driving forth , else there would be no Burning : 105. And that maketh the great Anguish-seeking after the Liberty , and in the Fire it attaineth the Liberty , for it consumeth in the fierce wrath , the Darkness and also the Matter of the Fire , from which the Fire burneth . 106. And here we apprehend the One only Spirit , which parteth it self into Two Principles , into Two Spirits , yet not assunder , but one flying from the other , and yet the one comprehendeth not the other ; and one is the Life and Cause of the other . 107. And therefore it is Two Principles , since it giveth or affordeth a twofold Source or fountain Quality and Life ; and is but one Root which affordeth that : the one giveth Life , the other giveth food to the Life ; and this is a wonder , and yet Not a wonder , for there is nothing that it self can wonder at , for it is it self all things in One Substance . 108. Now behold , the Fire is first the seeking , to draw into it self ; that is the Substantiality , the Phur ; for the Seeking maketh that in the Desiring , in respect of its drawing , else Nothing would be ; and the Drawing is the bitter sting , a Breaker , which cannot endure the Substantiality , nor will not endure it ; and that not willing to endure , is an anguish in the will , to over-power the Substantiality with the bitter Sting ; and the Anguish penitrateth or presseth into it self , and reacheth after the Liberty , and the Liberty is esteemed a Light in respect of the Darkness . 109. Now the Anguish is a horrible Sharpness ; and thus is the Liberty captivated and sharpned , so that it is a Fire-flash of Lightning ; and the Anguish Will in the sharpness of the bitter Flash of Lightning consumeth the Substantiality , be it wood or any thing else . 110. And when it hath consumed it , then is the Anguish again a Darkness , and the Flash of Lightning remaineth hidden in it self again , and is an extinguishing ; and the Anguish is in the Darkness , viz. before the flash of fire , and standeth now in a terrible Source or fountain Quality , where the Bitterness in respect of the rough attracting , becometh continually generated the more terrible 111. Now observe , this is thus according to the outward Principle of this World , as is undeniable before our eyes : and so then there is in the Eternity such a continual subsisting Substance , which we demonstrate to you thus . Observe and consider the Depth , and read here diligently . 112. The sinking down of the Anguish in the eternal Darkness , is an eternal Hunger and Thirst , and an eternal Desiring , and the Darkness in it self , attaineth in the Eternity , Nothing that it can have out of the Eternity for its satiating or fulfilling ; therefore it is rightly the very Hunger and Thirst of the Abysse of Hell , and of the Anger of God. 113. But the will in the Anguish , being it can reach or find nothing , it maketh to it self a figure and a similitude in the Desiring , with the stern strong drawing ; and the strong , astringent , bitter , dark Substance , is the material Similitude it self ; it devoureth it self , and is it self the Matter of the Fire , that so the Eternal Flash continueth perpetually , and the fierce Wrath is continually & eternally ever burning , and burneth eternally out of the Darkness , and hath its own Life it it self , viz. the bitter Sting of the Anguish , which raveth and rageth , and is the stirring and original of the Life ; and that is a Principle ▪ 114. And understand herein , the Eternal desirous seeking , an Eternal Covetousness ; and yet having Nothing but it self , an Eternal Envious Enmity , a seeking of the Essences , wherein then the innumerable and unsearchable Multiplicity in the Will is continually generated , and an eternal craftiness or subtilty , a continual climing up in the Hunger , and an eternal finding in the Will ; as namely , of the Similitude of its desiring , the Similitude of the Essences , and in the Flash that is revealed or manifested ; for the Flash raiseth up it self Eternally above the Darkness ; and in the Flash are the Essences , and are continually brought into the Will. 115. Thus is the Fire-will a seeking of the rising Pride , a contemning of the Darkness , it contemneth its own Root ; it is a covetous one , and willeth to devour more then it hath , or , then is its right ; It hath all Lust ; for the desirous Essences become revealed or manifested in the fire ; and thence it comes , that in every will of every Essence , there is again a Center of a whole Substance . 116. And that is the Cause of the Creation of this World , in that the Model hath thus appeared in A Looking-Glass from Eternity , and hath stood in the Eternal Essences in the * Figure , as in a Vigin without generating , and hath been seen in the Light of God : And thence originateth the Matter of the Earth , of the Stars and Elements , also all Art , Wit or Ingenuity , Craft or Subtilty , Deceit , Falshood , Covetousness and high-mindedness , in the Creatures of this World. 117. For this World is a material seeking out of the Eternal , and is in the Creation , viz. in verbo Fiat , in the word Fiat , through the Water-Heaven , become material and palpable ; as is to be seen in Earth and Stones : And the Firmament with the Elements is still the seeking , and seeketh the Earthly , for it cannot reach back into the Eternal . 118. For every substance or thing goes forward , so long , till the End findeth the Beginning ; then the Beginning swalloweth up the End again , and is as it eternally was , except this , that the Model remaineth ; for the Model is out of the Eternal , out of which the Creation went forth into a Substance , like the Wonder-Eye of God. 119. Also it is mentioned to you , that the Spirit-Air , thus originateth out of the bitter eternal Fire-Spirit , which also goeth forward after the Wonders in the Will of the seeking of the Essences , as of the Stars , and therefore it maketh a whirling about , and cometh from many places ; as , from above , from beneath , from this side and that side , and often as a Wheel , all according as the Fire-seeking , with the Essences of the Stars , become kindled . 120. And this is together as a wheel of the Mind , and hath its own Will-Spirit , and an Own Self-Life , and an own Will , and therefore it is a Principle , and standeth so long , till the End-findeth the Beginning ; then the Beginning taketh the End into it self , and maketh the Middle , and whatsoever was done therein , manifest or revealed : as you should , and will well consider of this , unless you be foolish Virgins . 121. Also this Dominion standeth no longer , then it is in the Number of the Creation ; for every Day of the Creation , is a Circle of a Revolution in the Eye , and hath its Number ; whereof Ten is the Cross X , the highest Number : and Man hath the Number Ten , 10 times Ten , viz. A hundred 100. and in the Crown of Paradise , the number Thousand , 1000. and in the eternal Substantiality in the Divine Center of the Majesty , it hath No Number , O. 122. Now see aright with good clear eyes ; God created in six Dayes this World , with all Substances or Things , and it was finished in the middle of the Sixth Day , past Noon , towards Evening ; then began the Rest on the Sixth Day , and the Sabbath was the Seventh Day : Thus the Eternal Rest found the Beginning of the Creation on the Sixth Day after Noon , that was the End ; there came the Beginning and End together into one , and it was manifested what God had made in the Dayes . 123. Now since Man hath destroyed the Angelical Body through his Imagination , and hath introduced it into a corruptible Number , viz. into the Outward Principle ; therefore he is also therein , for he hath lost the Paradisical Number , and is set in the hundreth , 100 , Number , where indeed also in the Outward Life , his Leader or Conducter is given to him ; that is , he hath given himself to himself ; therefore his Number of finishing in the Circle of the outward Principle , is clearly apprehensible to us . 124. If we fundamentally know , the Hour of the Sixth Day , in which the Creation was finished , we would set you down the Year and Day ; understand of the last Day , for it stayeth not one Minute over ; it hath its Limit , which standeth hidden in the Inward Circle . 125. Therefore know assuredly , that the time is near , for in the sixth Day afternoon , began the Rest of the Eternal Day , and therefore hath God instituted the Sabbath of the Seventh Day for a Rest , and continual perpetual Remembrance . 126. And as on the Sixth Day towards Evening , began the Rest and the entrance of the Revelation of the Works of the Creation , where the End hath received the Beginning in again , and so the Six Dayes in the Circle have stood as a Wonder : So know this , that ye were created in Paradise , but are gone out of it , and entered into the Spirit of the fierce wrathfull Death , which hath now wrought its Wonders in you above the half sixt thousand year , above 5500 years . 127. And now the End hath found the Beginning again , and ye shall see , also feel and find what the Paradise hath been , viz. all those that become generated or born in God. 128. For the Paradise is become generated or born again ; thus spoken after the manner of Reason , and not in God : but ye cannot escape mortality , also the fierce wrath in the Flesh , but in the Mind and in the Soul the Paradise standeth now more and more manifested or revealed to the Children of God , and they have the right taste of the Power . 129. And , no Craft or Subtilty nor Might and Power can keep it back , no Subtilty can take it away or quench it , nor no Devil destroy it ; for the End hath found the Beginning : there is no preventing of it , the Might or Power , and Falshood breaketh , and there is moreover a waiting for the Bridegroom , for the Children of God shall become found in Paradise , when the Turba in the fierce wrath shall be swallowed up . We speak what we dearly and pretiously apprehend and assuredly know in the Wonders . 130. Thus as above-mentioned , ( understand us aright ) there is generated out of the fierce wrath of the Anger , out of the Eternal Center , out of which this World is become generated and created , as a seeking of the Eternal in the Spirit of this World , in this Principle wherein we now live , and there will continually be generated , Falshood , Covetousness , Craft or cunning Subtilty , Deceit , Enmity in the will , Lying , Murder , High-mindedness , desire of Honour , own Self-might and power , Art , Wit , the VVisdom of this World proceeding from Reason ; for all is out of this Root , and standeth in Gods Anger-Wonders ; And how sine soever Reason and own Self-wit , is , yet it is in the Anger of God , and springeth out of the Abysse . 131. Here behold thy self thou fair World , it is no conjecture , as thou holdst it to be , it is apprehended in Ternario sancto , in the holy Ternary or Number Three . And they that cannot reach this Gole or Limit are captivated of Antichrist , and belong at last to this Lake , out of which they are grown : there is no time more of lingring , both Doors or Gates stand open ; the Turba will swallow up with it self whatsoever is grown up in it . 132. Thus now observe us , further , concerning the Eternal Fire , and take a similitude from all fire in this world , for what is in the Eternity , a Spirit , that is in this world a Substance : Thus ye see that Fire , in it self , is an anguishing fierce wrathful climing up , bitter substance and source or fountain-quality , and yet ye see in the Fires own Form , nothing else but the flash of the shining , the source or fountain quality of heat ye see not , you must only feel that . 133. Now ye see also that the burning Fire sendeth a Smoke up from it , and in the Smoke is a Water , whence Soot cometh to be , which cleaves to the wall , especially if the fire be closed in that it is not free , then is the Soot manifest as in a Furnace : this is Soot and Water mixed one in another , by which , understand the Material Earth out of the Eternal Fire , which Lucifer kindled , where then in the fierce wrath , Time began , and the Creation proceeded , as in the † Third Part is mentioned . 134. Now understand the Great Mystery Mysterium Magnum further : ye see that every fire giveth light , and then ye see that Air goeth forth out of the Fire-source or Quality : and ye understand very well , that if the fire had not Air again , it would smother or go out , as all fires smother , if they have not Air , and yet they also generate Air ; the Air is the Fires life , which originateth out of the anxious bitter stirring Source or fountain Quality of the Essences out of the Will. 135. Now ye see also well , that Fire must have somewhat to consume , else it is a Darkness ; and though it devoureth it self , viz. it s strong or stern attraction , yet that very fire is only a source or fountain quality in the Darkness , whereby we understand the Abyss of the Anger ; which in God , is not revealed or manifested , but only as a Cause of the Life in the Kingdom of God. 136. Ye see this , that every Fire must have substance , if it must burn : understand this thus , the Fire affordeth Air , the Air , Water ; and it draweth the Air strongly again into it self with the water , whence the Fires source or fountain quality of heat becometh mittigated or meekned , so that it shineth . 137. For without * Water , no Fire shineth , where in a thing , the Water is not to be attained , there is no shining of the Fire , but only a glimps ; as is to be seen in a glowing or red hot Stone , which hath the source or quality of Fire ; & of the shining it hath nothing but only glimps , it may be not that : but in the Iron ye see a glimps , wherein the Fire attaineth the Water . Therefore also Iron is at length consumed , and getteth rust , and a Stone Not. This is thus to be understood according to the outward Principle of this World. but according to the inward , viz. according to the Kingdom of God ; observe this understanding : the Eternal Fire burneth Eternally , but it is a Spirit , and in the Kingdom of God , not manifested or revealed in a fierce wrathful manner . 138. Observe this thus , the flash maketh a shining , which originateth from the fire , and dwelleth not in the fierce wrath of the fire , but it satiateth or fulfilleth the fire totally , and giveth light also externally out of the fire , and is not held or detained by the fire , and bringeth also a several source or quallity , as Meekness , and hath yet the Fires vertue or power , Wit or Ingenuity and Art ; for in the Light is first , the Fires Source or Quality in the Essences , manifested or revealed . 139. Now the Light maketh no source or pain , but goeth in it self into a Meekness , and is also desirous , proceeding from the Fires source or Quality , and its desiring is also an attracting , as viz. of the meekness and vertue or power into it self , and impregnaeth it self with meekness . 140. For the Light is also a fire , a very yearning fire , a desirous fire , and a continual finding fire , which continually findeth , what is generated in the Original . 141. All the vertue and power which originateth in the fierce wrathful Fire , is manifested or revealed in the Light , and the Light desireth that , in meekness ; for the Fires fierce wrathfulness and the Lights shining , are Two Principles of a twofold Source or fountain Quality , each dwelleth in it self , and the one comprehendeth not the Other , in Eternity , and yet the One is the others Life and Cause , Understand it thus : 142. As we consider , that a horrible anxious Source or Quality , maketh a sinking down in it self , like a death , where then is the parting limit , and yet the Anguish in it self retaineth its source or quality , but the sincking into it self , as a Death entereth into its Aethen ; where then the Anguish-Life is no more apprehended , for the sinking breaketh it self forth out of the Anguish-source , like a dying , and is a dying , whereas yet in the Eternity is no dying , but such an Entrance into another World of another Principle , of another Source or fountain-Quality . 143. For the sinking goeth into the still Eternity , as into the Liberty , and being the fierce wrathful fires-Source , continueth in it self in its life ; therefore is the sinking a going forth out of the Fire-Life , and yet is from the Fire-Life ; but its source or fountain-spirit it hath not , for it is broken off in Death , and is the parting-limit in Death , that so the sinking presseth through Death , and hath another Substantiality , viz. another Water wherein the Light shineth , wherein no fierce wrathfulness is . 144. For in the Eternity is no Death that with-holdeth , but only such an entrance in ; for that which hath no beginning , that hath also no end nor ground : and thus originateth the Light out of the Fires-Source . 145. For the Light dwelleth in the Fire , & also not in the Fire , it is in another world , and is another Fire , which is called Love , Vertue or Power , Wonder , Sweet , Mild or Gentle , Pure or Clean ; and is no Substance , and also not Nature , but without or besides Nature in another Principle . 146. It is nothing else but a Light-flaming powerful Majesty , and hath its own spirit , which bringeth the sinking through Death ; which from the Anguish is the sinking through Death , which maketh the sprouting out through Death . 147. It is in it self free , both from the Fire and from the Light , and is held or detained by none , as little as the fire holdeth or detaineth the Air , and it goeth forth out of the Light , out of the Power of the Light , and openeth all whatsoever is in the Fire-Source or Quality , and also in the Lights-Source or Quality . 148. But it hath no perception in it self of the Fire , but it is a blower up of the Light-Fire , a bringer of the Love-Essences into the desirous power or Vertue , an Opener of the Love-Essences . 149. And yet that we may be understood when we speak thus of the Love-Essences , as of another Fire ; Observe it ; Behold , when the Light becometh thus generated through the fierce wrathfulness , so that the one Fire goeth forth out of the other , then the Light-fire desireth no more , the fierce wrathfulness , for it hath dyed away from the fierce wrathfulness , and is an own peculiar fire in it self , and sendeth its Life out of it self , which is a sprouting , for it is also desirous and attractive , whence Essences exist , and hath all forms in it , as the Fire-life also hath such a rising up or springing . 150. But the Essences are generated out of the Lights power and vertue , and so the one alwayes tasting the other , there is a mere pure desiring and satisfying or fulfilling , whereas yet there is nothing that the Love desiring can draw into it self ; therefore it draweth it self into it self , and impregnateth it self out of the Power of the Majesty , so that , that very will is full , and yet also nothing is there , but such power and vertue , and Image of the Wonder , it is a Similitude of the Birth or Geniture , and is the power and vertue it self ; It is the Substance of the Spirit , whence the Spirit hath its food , for it goeth forth out of the Image , and floweth or bubleth , as the Air in this World doth . 151. But now , if the Spirit findeth no Similitude , wich is without or besides it , and yet findeth it self thus in the Power and Vertue , then it is also desirous , for it dweleth in the powers or vertues ground , and is not it self the power or vertue : therefore its desiring also maketh a Similitude according to it ; for a desiring is a seeking ; and in the seeking standeth the the Figure of the Seeking : the Figure maketh the Seeking manifest or revealed . 152. Thus the Spirit dwelleth also in its own Figure in the Power or Vertue , and in the Light of the Majesty ; and is an Image according to the Spirits Property . 135. Not that the Spirit is the Image , but the Seeking & its Desiring is the Image , for it dwelleth in its self , in its seeking , and is another Person in its Figure , viz. the Powers or Vertues Figure ; and according to this Substance is God called , Threefold in Persons . 154. But that we may open your eyes wide , to see ALL the Ground of the Deity , as it now will and must be ; therefore behold now the great wonder , which we had lost with going out of Paradise , where we must labour in the Six Dayes Works of this World , and so see what and where we are , and ye will find here such a thing , as hath stood hidden even to Nature . 155. Behold , when you will speak of the Trinity , look upon the first Number upon A , upon the Eternal Beginning , which is the Father , and then look upon the O in the middle , which is the Son ; then look upon the V , which is the Exit of the Holy Spirit , which goeth into it self with the sincking through the sharp fierce Wrath into the second Principle , which hath E , and goeth through the Power or Vertue forth as a light-flaming Flash , which hath I. 156. Now take the swift-going of the flaming Flash to it , which is T , Allmach T , des Ewigen GOTTES , the Omnipotence of the Eternal God ; which there in the fierce Wrath , as a flash , destroyeth ; and in der LIEB , in the Love , in the I , as a Mighty loving God , exulteth , through presseth , and powerfully exalteth or riseth up ; and if you put the I thereinto , then have you the Matter of the Divine Substance ; in the Power or Vertue , it is Ein Engel , an Angel , and in the Out-Birth , out of the Center , it is GOLDT , Gold. 157. The World is covetous , and full of boasting , especially those that would be accounted Masters of Arts ; and say , they know Gold , and are blind People , why see you it not ; thou wilt say , How ? Go with the outward life into death , there must the outward life die , and in the Anguish , give it self forth into the Number of the Crown , viz. into the Thousand Number , 1000 , there is the End , and Death ariseth and standeth up to a glorious Life , with a New fair Body , and you need give nothing to it but the Soul , it bringeth forth manifold fruit ; there thou hast an Angel which is free from the fierce Wrath , for it is totally clean & pure ; seek it , and thou wilt find it . 158. But thou supposest perhaps to find it thus in thy Old Garment ; no friend ; we will now teach you another A , B , C ; learn that first , then seek , if you will then have a love to it , if not , leave it ; for the * O is muchnobler and more pretious than the L. An Exposition of the Philosophick Globe or Eye , of both the Threefold * Circles , which especially signifie the two Eternal Principles ; wherein yet the Third also is clearly understood ; And how a Man should understand them . 162. THese * Circles should be like † A round Globe , having the Cross † go through it ; for it is an Eye of the Eternity , that a man cannot delineate fully ; it is the Eye of the Substance of all Substances , signifying the Eye of God , which is the Looking-Glass of Wisdom , wherein from Eternity all Wonders have been seen : and hereby is delinated how it came into substance , for the Reader of this book to Think and consider of . 163. Not in such a way , as if a Man could fully describe or delineate it , for the mind or Thought only can apprehend it , and only that Mind which can walk in the Divine Mystery , not through Art or * Reason , but through the understanding which the Spirit of God openeth to the humane Souls-Spirit in the Great Mystery , else it can NOT be apprehended . 164. The Reader should take consideration of the Number , and then of what standeth within or without the † Circle , or where every word in the * Circle beginneth and endeth , it hath all its assured certain signification ; for every word standeth in its exact place . 165. That which is without the † Circle or Wheel , signifieth the Libirty of the Abyss without or besides the Principle . Number 1. Abysse . 166. The great Mystery of the Abysse , wherein the Divine Substance in the Looking-Glass of Wisdom , generateth it self in the Ground , is marked with Number 1. and Number 2. standeth by it : so also round about the whole * Circle is to be understood . Of the three * Circles . 167. The Three * Circles drawn about one another , signifie the Eternal Birth or Geniture of the Divine Substance , together with All Eternal Mysteries , without and within Nature ; viz. the Original of all Things or Substances as they are here marked . Of that half of the Threefold † Circle at the left hand , and of Numb . 2. 168. The Threefold † Circle at the left , where without the † Circle standeth Number 2. The Mystery without or besides Nature , signifieth how the profundity or * groundlesness , bringeth it self into a Ground ; viz. the Eye of Eternity , the first Will , which is called Father of Eterternity , and of all Beginnings , how in the Trinity , in the Wisdom , he introduceth himself into an Eternal Ground , and dwelleth in himself , and possesseth himself , and how he bringeth himself into Nature ; and how Substance originateth , as also Perceptibility and Perception . Of that half of the Three-fold * Circle at the right hand . 169. The other Threefold * Circle at the right , signifieth the Divine Substance of the holy Trinity , together with the Angelical World , which originateth out of the Great Mystery of the Eternity , and is manifested or revealed through the Principle of the Fire . Of the Eye in the Circle . 171. The * Eye in the Circle , where the Cross goeth through , with an Angle or Point and Line , signifieth each of them a World , both at the left and right : At the left it signifieth the great Mystery of the Dark World , wher the Wonder-Eye introduceth it self in Nature , At the right it signifieth the Light-world , where the Divine Mystery , hath through the Fire , brought it self forth , and dwelleth in the majestick Light , with the first Mystery of Wonder . An Exposition of the Circles at the left hand ; Numb . 3 , 4 , 5. 173. The three Characters or Letters , AOV , marked with Number 3 , 4 , 5 , signifie the Mystery of the holy Deity , without or besides Nature , how it manifests or reveals it self in Nature . Of A , Num. 3. and Tincture , Num. 6. 174. A , signifieth the first profound or groundless or unsearchable Will , which is called Father : go about that * Circle to the nether point of it , there standeth Tincture , Number 6. which is the Wills Ens , and the first beginning to Nature ; for the Divine Mystery of the Trinity standeth above , and the Mystery of Nature beneath ; each Circle signifieth one Person of the Deity in the first Mystery . Of the O. Numb . 4. and of Principle and of Fire ; Numb . 7. 175. The O , with Number 4. signifieth the Ground of the Mystery , viz. the Geniture or Birth of the Heart or Word of God , which the first will , viz. the A , in the Looking-Glass of Wisdom , compriseth and holdeth it in self , as a Ground of its substance . For the O , signifieth also the Eye of the Looking-Glass of Wisdom : for in the Wisdom is the Eternal Word comprised , which manifests or revealeth it self through the Principle of the Fire , in the Light World. Go from the O , about that Circle , and so thou findest beneath , Principle , and Fire Number 7. Of V , Numb . 5. and of Substance , Numb . 8. 176. The V , with Number 5. signifieth the Spirit of the Mystery without or besides Nature ; viz. the first eternal profound groundless or unsearchable Will-Spirit , which originateth out of the Will , and in the Power or Vertue of the Word , in the Great Mystery ; and goeth forth out of the Will and Word , and its Exit maketh Substance , viz. Wonders , of the Power , Colours , and Vertue , whereas yet in the Mystery of the Profundity Groundlesness or Unsearchableness without or besides Nature , no colours are apprehended : for they lye all in ONE , and it is the twinckling of a great Wonder , and that is called a Substance of the Wonder . Go about from V , on that † Circle , and thou findest beneath at Number 8 , Substance ; signifying that all Substance is beneath the Spirit of the Number Three , or Trinity ; and that men must alwayes distinguish Substance from the Deity . 177. For in Substance originateth Nature , with its seven Forms ; for the Number Three is only a Spirit in Substance , and yet there is also no Substance without the Number Three : for the Desire of the Number Three is the Eternal Magia , and maketh Substance , it bringeth into a ground , according to the Model which the Spirit openeth in the wisdom , out of her is the Creation proceeded according to the Model of the virgin-like Wisdom . Further Information Concerning the First Principle , and the Mystery of the Beginning in the Creation , and of the Dark World , how the Angle or Point of the Cross , with Number 9. at the left , with its upper and neather Space is understood . Of FATHER ; Number 9. 178. Number 9. there standeth before the Angle or Point of the Cross , FATHER , and before that the Abysse , signifying the Mystery of the Father without or besides Nature : for with the † Angle of the Cross Nature beginneth . The first and Greatest Mystery is the Abysse , where the Nothing introduceth it self into a will , which is called FATHER , or the Original to somewhat : Out of the Mystery of the Father is the Creation , through Nature , originated : A Man is here to understand the Eternal Nature , with its Seven Forms , with or by this Mystery . Soul ; Numb . 10. 179. At the Angle or * Point of the line , standeth Soul , Number 10. signifying the Original of the Eternal Spirits , viz. Angels & Souls of Men : the Angle or Point , signifieth the Center in Nature , where the Threefold Spirit revealeth or manifests it self with or by Nature , signifying the Magick Fire , in the Fathers Property , out of which the Angels have their Original , as also the Souls of Men. 180. A man should here understand the Ground and Original of an Eternal Spirit , for nothing is Eternal , unless it hath its orsginal out of the Eternal Magick Fire . This Original is not understood to be the true or right Spirit , but to be the Center , viz : the Cause of the Spirit . Souls Will ; Numb . 11. 181. Every true or right Spirit is understood with the understanding in the Light of Life : for in the Fire there can be no right or true understanding , but in the desire of the Light. Therefore must the fiery Will * turn it self to the Heart of God , viz. to the Power or Vertue of the Light and understanding , as here is to be seen , where , upon the line of the Cross standeth the Souls Will , marked with Number 11 , and there it receiveth Power and Vertue from the Heart of God , and is generated or born an Understanding Spirit . Will , Numb , 12. and Soul N , umb . 13. 182. For it receiveth the Power or Vertue of the Light , in the Meekness and Humility , and goeth with its Will-Spirit , viz. with the noble or pretious Image & Similitude of God , through the Power or Vertue of the Heart , into the second Princiciple , viz. into the Light World , as here at the right beyond the Heart in the other or second Circle is to be seen , where standeth Will Number 12. and then Soul Number 13. signifying , how the Soul out of the fires source or quality out of the Fathers Property , entereth into the Sons Power or Vertue and Property , and dwelleth in the Divine Power or Vertue in the Light-world . HOLY SPIRIT , Numb . 14. 183. Without or beyond the Angle or † Point of the Cross , standeth HOLY SPIRIT , Number 14. signifying the holy Spirit , which from Eternity originateth in the Will of the Father at the left at the Angle or * Point , Number 9. and bringeth it self through Nature , through the Heart and Divine Power or Vertue at the right without or beyond Nature ; also through the Angels or Souls-Spirits , Power or Vertue , forth , and dwelleth in the Liberty in the Glance of the Power or Vertue and Majesty , and is in Nature , yet of Nature unapprehended , but only in the Divine Power or Vertues Property . Image , Numb . 15. 184. Beyond the word HOLY SPIRIT , Number 15. standeth Image , also without or beyond Nature , signifying that the noble or pretious Image sprouteth forth out of the Souls Fire , as a Blossome or Flower out of the Earth , and hath no feeling or sense of the Pain of the fiery Property ; for the Fire standeth in it as it were swalowed up , and yet it is there but in another source or fountain quality , viz. a desire of Love , a light-flaming Fire in Divine Property . Abysse , Numb . 16. 185. Beyond Image , standeth Abysse , Number 16. signifying ; that the right true Image standeth in the Abysse , without or beyond all source or pain , and dwelleth in Nothing , but only in it self , & with or through it , * GOD. Therefore there is Nothing that can find touch or break it , but only the Divine Power or Vertue ; for it standeth not in Nature , although indeed , with the Root it proceedeth from Nature , and yet it is another thing ; as an Apple is another thing than the Tree , though it stand upon the Tree , and receive power and vertue from the Tree , and yet the Sun giveth it also power and vertue : So also the Divine Sun , viz. the Majesty , giveth the Image power and vertue . Of the Word Omnipotence ; Numb . 17. and Wrath ; Numb . 18. 186. Further at the left standeth Number 17. Omnipotence ; and it standeth also without or beyond the † Circle , signifying the Fathers Mystery , which , with the Magia , viz. with the Desire , introduceth it self into the fierce Wrath , where then the strong loud-sounding life , and strength , is understood in the entrance of Nature in the first Three Forms , viz. the astringent , bitter , and anguish , as the word * Wrath standeth in the space under the † Line , Number 18. signifying that the fierce Wrath , doth not touch the Angle , or * Point of the Number Three , but is generated or born in the Desire . Craft ; Numb . 19. 187. Under the word Omnipotence , Number 19. standeth * Craft , signifying the Essence out of the Looking-Glass of the Mystery : which Craft or Suttlety in the second Principle is changed into a right or rectified understanding , and here in the Magick Fire it is only Craft or cunning Suttlety , for it is accute or pointed and sharp , and a cause of the Understanding . Devil ; Numb . 20. 188. Over against it standeth , Devil , Number 20. in the space † of the Dark World , signifying the evilness malignity or malice of the Devil , in that he is gone away from the Angle or Point of the Number Three , and hath set or put his will into the fierce Wrath Craft or Suttlety , in willing therewith to rule or lord it over God's Meekness , and himself to use the strength and might or potency of the Fire , and of the Fierce-wrath . Devils Art ; Numb . 21 , 22. 189. Under the word Craft , standeth Devils : : : : : Art , Number 21 , 22. Devils , standeth without the * Circle of Nature ; and Art , standeth within the * Circle of Nature ; signifying , that the Devil was created , as well out of the Mystery of the Father , upon the Line or † Stroak of the Cross in the Eternal Nature as the other Angels . But he hath framed or created to himself his Art , Number 22. in the magick seeking of Nature in the Center of the dark World , whereas yet he should have gotten framed or created it in God's Heart and Power or Vertue , and that is * his Cause of his Fall and of his Envy , or Hatred and Malice . Will ; Numb . 23. 190. Above the † Line , Number 23. standeth , Will , signifying , that the Devil hath hath swung himself aloft above the Divine Line , upon or in which he was created as a proud or haughty stately Spirit , that would himself have been Lord , and have governed in own Self , Art and Wit. Darkness , Numb . 24. 191. As now at present , the pride or state and haughtiness , and cunning suttle Policy and Prudence of Men doth , which swingeth it self also thus , from the Line of God , up into own self , wherein it cannot reach or attain the Divine Power or Vertue and Light within , but falleth in it self into the Dark anguishing Magick Fire , as above the word Will is marked Number 24. First into Darkness ; for Reason loseth the Divine Understanding and Desire , wherein it can take hold of and receive God's Substance , and so impregnate it self with Power and Vertue out of or from God. Fire , Numb . 25. 192. And then the Magick Fire o of Covetousness , kindleth it self , in that it willeth to have much , and yet hath not enough ; as here Number 25. Anguish , Numb . 26. 193. And when it hath filled it self with Covetousness , then beginneth the Magick Fire in the Anguish , Number 26. to burn . For that which is brought in by the Covetousness , and laden the fire with , is the Magick Fires wood or fewel wherein it burneth : and there is Death generated or born ; which must separate what the Covetousness hath laid in . Death , Numb . 27. 194. And here is also the o heavy Fall of Adam , who imagined as the Devil did , and desired the multiplicity of this world for his own ; he would be wise or suttle and prudent , and get much Wit or crafty Ingenuity , and also the earthly & hellish source or fountain quality in the wit. Had he remained upon the Stroak or Arm in God's Line , then he had not become earthly ; for his will-spirit had dwelt in God , and had introduced Divine food into the Body ; but now he standeth in the Anguish , Number 26 , and must again go through the Principle , into Death , Number 27 , where his Body must in the Mystery , be consumed . 195. And if he hath not in this time , converted his will into the Cross of Christ , as in this Figure is to be seen , then is he in the Mystery reserved to the Judgement of God , and there he shall be tryed in the Fire whether his will-spirit hath Divine Power and Vertue in it or not , or whether he can subsist in the Fire : And there the proud stately or haughty earthly works will be burned away from him , and the soul will remain in the dark Magick Will-Fire , for it self is also a Magick Fire , when the Divine Light-Fire is not in it : and so now one Magick Fire layeth hold of another , out of which there is no remedy to help . Will , Numb . 28. Light , Numb . 29. Spirit , Numb . 30. Man , Numb . 31. 196. But that Soul which hath in this time converted again , and hath with its will given up it self into the Death of Christ on the Line of the Cross , Number 27. that soul is sunk down from its proud or haughty evil works , and is as to them will-less , or free from willing , and is entered into the Death of Christ , and sprouteth forth with the Will-spirit , Number 28. through the second Principle in the Divine Power and Vertue , out of the Death of Christ , where then the Will-Spirit , viz. the Image , attaineth again the Divine Light , Number 29. and the Image standeth , Number 30. again in the Divine Man , Number 31. Image , Numb . 32. God , Numb . 33. 197. For when the Will Spirit entereth into Death upon the Cross , then it draweth again Divine Substantiality , viz. Christ's Flesh to it self , and bringeth the same with it self into the Light into the Light world , there the Divine Life sprouteth again into the holy Body , and the Image standeth free again . As here Number 32. is to be seen , and dwelleth in God , Number 33. and eateth of God's Word or Substance ; for the Image is here without or beyond Nature in the Liberty ; but the Humanity is within Nature , as is described . 198. But as to those Souls which stick in their proud or stately and haughty covetous Works in the Anguish , Number 26. they stick indeed in the Magick Anguish-Fire , and their works are wood , or fuel , to or for the Fire . 199. But if the Will-spirit do yet turn in it self a little into the Death of Christ , and yet also is fast bound to the fierce Wrath , that soul hangeth as by a thred to the Death of Christ . The Ninth Number , Numb . 34. 200. This Soul may well thus burn a while , till the Will-Spirit can enter into the Death of Christ , till its sydereal wood or fuel be burned up : when the earthly body dyeth , then must the Image bathe : which the present too wise and subtle world contemneth , but in Death doth find it by woful experience : There must this little sparkle , which hangeth only by a thred , wind it self into the Death of Christ ; for it hath lost body and substance , and standeth naked and bare without Divine Substance or Body in God's Mercy or Compassion in the Divine Tincture , viz. in the Ninth Number , Number 34. and waiteth for the last Judgment ; wherein God will in the Tincture , bring and restore again whatsoever Adam lost ; but its here-acted works , will not go or pass through the Fire , but the dark Magick Fire , hath swallowed them up into its Mystery into the Dark World ; Let this be said to thee , O Man. Souls Eternal Habitation , Numb . 35. 201. After Ninth Number , standeth the Souls Eternal Habitation , Number 35. signifying , that these escaped Souls are notwithstanding in God , in the Angelical World , but without their works , and cannot so highly attain the Glance or Lustre of the Majesty , as those Souls which have here cloathed themselves with God's Power and Vertue . The word Habitation goeth into the Liberty without or beyond Nature , as also above , Image , doth ; for the Soul must stand in Nature ; but the Images Habitation is without or beyond Nature in the Divine Liberty . Angelical World , Numb . 36. 202. Without or beyond this Habitation , standeth the Angelical World , Number 36. signifying the Angels Courts and Quires , or Princely Thrones , in the Liberty of the Divine Majesty , where yet their root also standeth IN Nature , but is not apprehended . Proud Devil , Numb . 37. Will of the Devil Lucifer , Numb . 38. 203. At the * left in the upper space , Number 37. standeth Proud Devil , or stubborn Devil , with two † Lines , one reaching up upon the Character or Letter O , Number 4. and the other reaching up * above the Great Mystery of the Number Three , where standeth Will of the Devil Lucifer , Number 38. 204. Here is the Devils Fall to be considered , he hath brought his proud or stubborn Will up from the Line or Stroak of the Cross , aloft , and hath willed to rule over or above the Mystery of the Divine Wisdom , in wit and cunning , suttlety and fierce wrath in the Fires might or power , and to kindle the Mystery of the Number Three , that he might be Lord : As indeed he then kindled the Substantiality in the Mystery ; whence Earth and Stones have come to be , and hath willed to fly out above the Mystery of the Number Three , Number 38. as still at this day he desireth to fly out above the Angelical Princes-Thrones . Abysse of the Dark World , Number 39. Eternal Hell of Devils , Number , 40. 205. And upon this hath followed his thrusting out from the Divine Mystery , so that he is Thrust out from the Superiour Thrones into the Dark Magick fire , and is Thrust down below , that is , into the Abysse of the Dark world ; For he must dwell externally without the Principle in the Fire-crack , viz. in the first Three Forms to Fire in the Anguish , there he hath his Hell as below at Number 40. is to be seen , and thereinto also the Damned souls fall back , so that Eternally they cannot see or behold God. The second Cross Line upwards thus † 206. Over the line Number 1. above aloft , standeth , Abysse , Eternity , signifying the Liberty , without or beyond the Principle ; and thereby is understood the Mystery of the Eternity , wherein every Creature standeth in its source or fountain Quality , in its own Fire , be it in Darkness or Light , and hath therein no other Light than shineth within it , which light also it apprehendeth Externally without it self ; there are Both worlds , viz. the Light-world , and Dark-world , are there in one another . But the Light becometh not attained , unless a creature be capable of it . 207. There are Angelical Thrones , which we know nothing of Experimentally , our knowledge reacheth but only into the Extent of the Place of this world , so far as the kindling in the Creation reached , and of THAT is this † wheel made with the Cross . SON , Numb . 41. and of the Heart . 208. Above the upright Line , standeth SON , and at the Left Angle or Point , Number 9. FATHER , and at the Right Line , Number 14. HOLY SPIRIT , signifying the Birth or Geniture , and Persons of the Holy Trinity . The Heart in the Cross is the Center , and ♡ signifyeth the Eternal Band of the † Ternary . 209. The Word SON , Number 41. signifieth the WORD , which the Eternal FATHER , continually and from Eternity , speaketh in the Light and Dark world , according to each worlds source or fountain Quality or Property . 210. But in that the Three Persons at the Cross are free , and touch not the Line , it signifieth that God is free from Nature , and not † in the apprehension of Nature , but he dwelleth in himself , indeed in Nature , but unapprehended , by that which doth not give up it self into Him. Of the Heart in the Cross . 211. The Heart in the Cross signifieth , that God's Heart hath manifested it self in Nature , by or with the Principle of the Fire , whence the Majestick Light originateth . Secondly , It signifieth the Manifestation or Revelation in the Humanity , wherein God's Heart hath manifested it self by or with a Humane Heart , and how that Humane Heart hath attained the comprehension of the Holy Trinity . As indeed it is the Center in the Cross , by which a Man is to understand the Inward Man , viz. the Inward Heart . 212. And you see , that the HOLY SPIRIT at the Right , on or in the Line , and at Number 14. goeth forth from the Heart into the Light World , signifying that the Holy Spirit , dwelleth in the Regenerate or New born Heart , viz. in the Image , and continually introduceth the Images Will into the Divine Light-world . And as this Heart in the Cross is united with the Holy Ternary ; so must the Humane Heart , understand the Inward-Man , be united with the Deity : that God may be in it , All in All , its Will and Deed. 213. But that the word SON , Number 41. above the Cross Line a loft standeth distinguished from the Heart , signifieth that the Man Christ is become Lord over all , and is the King over this † Circle : for , God hath manifested himself in the Humanity , and this Man compriseth the whole Divine Substance in himself , for within him and Externally without him is one and the same fulness , One God and Divine Substance : there is no other place , where we can be able to apprehend God then in the Substance of Christ , there is the whole fulness of the Godhead or Deity Bodily or Corporeally . Heaven , Number , 42. 214. The Word , Heaven , on the upright Cross-line : Number 42. signifieth , that the Heaven is in the Man Christ , and also in us , and that we must through his Cross and Death go to him into his Heaven , which himself is ; for on the Cross is Heaven become opened to us again , or New-born and Regenerated to us . Secondly , It signifieth that the right or true Divine Heaven is an Habitation of the Divine Desire , viz. of the Divine Magia ; therefore it is called not aningoing , but an ingeneration of God's Fire , into Divine Substantiality , and that even only on the Cross , viz. through and in the Birth or Geniture of the Holy † Trinity . Pure Element , Number , 34. 215. The word , Pure Element , on the Crosse's upper Line , Number 43. signifieth the inward world , out of which this outward , with the Four Elements , is become generated forth , and standeth in the Inward Root in the Substance thereof . Holy Spirit , Num. 44. Son , Num. 45. 216. Moreover it is to be observed exactly , how the Words stand , begin and end , for they begin on the outward {inverted †} Circle at the Left , where above Number 5. the Holy Spirits Character or Letter V. standeth ; and beneath Number 8. Substance , and goeth through the two * Circles at the Right , even into the second Space , which signifieth the Pure Divine Elements Original , its indwelling and Substance , whence it Originateth , viz. from the Spirit of the Eternal Mystery in the Divine Substantiality , viz. in the Substance of the Great Mystery , and yet is only manifest or revealed in the second Principle , viz. in the Substance of the Son and Holy Spirit , as above one the * Circle at the Right is to be seen , Number 44. and 45. Father , Numb . 46. Holy Spirit of Divine Wisdom and Understanding , Numb . 47. 217. The Pure Element is the working in the right true Heaven , and shutteth it self in and out with or by the Cross , it is the springing or flowing & moving in the Fire and Light-Heaven , from or by with the Divine Substantiality , understand Substance , and not the Spirit , of God , is a life for it reacheth not into the Substance of the Father , Number 46. where beneath on the Circle , standeth Divine Wit or Understanding , for the Element giveth or affordeth not divine Wit , but the Holy Spirit , Number 47. giveth Divine apprehension , knowledge or skill and wit or understanding . 218. The Element is a Substance in respect of the Deity ; as the Life in the flesh is understood to be , in respect of the Soul ; For the Tincture is higher , and giveth the ENS of the Spirit , wherein the Light-Fire is understood . Humanity , Flesh , Numb . 48. 219. Under the word , Pure Element standeth at Number 27. on the stroak of the upper Line of the Cross , Death , and the word beginneth laying hold on the left * Circle , and goeth through the Cross through the first right * Circle : There observe both the outward Circles at the left and at the right , above and beneath , and then thou wilt soon find , what the right or authority of Death is , and how it is the dying source or fountain quality in the Magick Fire , and holdeth the Substantiality captive in itself ; as at the left beneath at Number 8. & at the right , beneath at Number 4. 8. is to be seen ; and then above on the same Circle at Number 44. and at the left above , at Number 5. there a man seeth , how the spiritual Life goeth and sprouteth forth through the Death , and possesseth the highest † Circle : For all whatsoever willeth to reach or attain the Divine Life , must go through the Dying Magick Fire , and stand or subsist therein ; as the Heart on the Cross must and doth stand or * subsist in the Fire of God. 220. Further it is to be known , that we in Adam have turned our selves away from the Cross , and are with the Desire of Lust or Pleasure , gone with our will above the Cross at Number 23. into an Own self Rule or Government ; and now Death hath captivated us in it self , therefore we must now sink down out of Death on the Cross at the Line of Christ again into the Heart , and become new born or regenerate in the Heart , else Death holds us captive in it self . For now Death standeth on the Cross-Line : but at the Judgement it shall be given to the Dark World : For our Will must now enter through Death on the Cross , into Rest ; but the outward Cross shall be taken away ; and then * Death is a spectacle or scorn and derision . 221. Thirdly , it signifieth that the Life of God in Christ , bare * Death as a shew or spectacle of Triumph on the Cross , when Death became broken on the Cross in the dying of Christ , where the Life sprouted through Death , and the Heart gave up or yeelded it self into the middle , viz. into the Center , as † victorious Lord or Conquerour of Death . Paradise , Numb . 49. 222. Under the Heart at Number 49. standeth Paradise ; the Word beginneth at the left on the outward Circle , where above at Number 5. is marked , the Spirit of the Great Mystery of the Profundity or unsearchableness of Eternity , viz. V. and it goeth through the Cross at the right , through all the Three * Circles , even into the Liberty : this signifieth the constitution or existence of Paradise ; it originateth in the Mystery of the Eternity , and prouteth through the outward , and also hrough the Light World , hidden in the outward World , and manifested or revealed in the second Principle , in the Light World , as therefore the World penetrateth through all the Three Circles , shewing the humane Bodies original . Divine Substantiality , Numb . 50. 223. For in or at this place , out of this substance , Adams Body ( understand the outward Body ) was created according to the Third Principle , and the inward Body , ( understand the Images Body ) out of the Divine Substantiality , as at the right , near Paradise , is marked with Number 50. Christ , Flesh , Numb . 51 , 52. 224. That very Divine Substance , understand * Substance , not Spirit , is included in the Wisdom of God ; and therein is the heavenly Tincture : For God's Word that became Man , brought this Substance into Mary , into her in Death inclosed Substantiality , viz. into the Images Body , and thereby God and Man became One Person . 225. For this Flesh is Christs Flesh , according to the Heavenly part ; therefore beyond Substantiality , standeth , Christ's , Flesh , Number 51 , 52. Christ bare such Flesh in the Inward Man , as Adam had before his Eve was , when he stood in the Divine Image in Purity . Therefore can no Man go into Paradise , unless he attain that Flesh again , that Adam had before the Fall , and Christ attained in the becoming Man or Incarnation . Therefore must we all become born out of the Heart upon the Cross , and * put on Christ . Mystery , Numb , 53. 226. Under Paradise , Number 53. standeth Mysterium , Mystery , and the word beginneth at the left in the second † Circle , where above on the same † Circle , Number 4. the Character or Letter , O , standeth , and beneath Principle , and Fire , Number 7. and goeth to the right , through the Cross , through the first † Circle at the right . This signifieth rightly and exactly Mans Creation according to the Body . 227. For the Body , is a Mystery , taken out of the inward and outward World , from above and from beneath , understand out of the Earths Matrix ; This is the Earths Matrix ; out of this Mystery was it created , and a Man seeth how it was created out of the inward and outward Substance , viz. out of the dark and light World , and is mixt with evil , viz. with fierce-wrath , and also with Good. Wonder , Numb . 54. Angel , Numb . 55. Spirit , Numb . 56. 228. But Man was out of the Mystery created , an Image and Similitude of or according to God , to or for God's Wonder ; Therefore at the right , Number 54. standeth Wonder . For he was a Wonder of all things or Substances , a Lord of All things or Substances , taken out of all things or Substances , and was in the Inward Image , an Angel. As next Wonder , in the Liberty , standeth Angel , Numb . 55. For his Spirit dwelleth in the Liberty of God , viz. in the Majesty , as beyond the word Angel , Number 56. Spirit standeth . Which all , signifieth , the right or true Man , viz. the First before the Fall , and the second in Christ , into which he must enter again , or is rent or separated from God. Four Elements , Numb . 57. 229. Under Mystery , Number 55. standeth Four Elements ; they begin at the left , on the outward - * Circle , and go to the right through the Cross , through † two Circles ; signifying the outward World , which originateth as an Out-birth out of the inward Substance on the outward Circle , and bringeth its Wonders into the Mystery , first into the second Principle , into the first two Circles ; for they shall not go with their Substance into the Liberty , through the † Third Circle at the Right , but pass in the Principle into the Mystery , and in the Principle be tryed or purged in the Fire . For there is the Limit of Separation . The Souls Joy , in Ternario Sancto , Number , 58. 230. Above on the second Circle at the Right Number 45. standeth Son , the same is the Judge and Separator , and beneath on the * same Circle , Number 58. standeth Souls Joy in Ternario Sancto , in the Holy Ternary , signifying , that the Soul shall have joy in its works , which it hath wrought in the Four Elements , to the Praise and Glory of God , which it hath introduced into the Angelical World into the Mystery . For the Four Elements stand , with their Root in the Great Mystery . 231. And were the Earth not come into such a perished Condition , and that the Devils Poyson and kindling or inflamation , had not been done , it were still one and the same Substance with or in the other Three Elements , as indeed it is now , in the Heavenly Substance . Spiritual Bodies Habitation , Num. 59. 232. This Bit , hath Adam swallowed down into himself , and thereby Lost his Angels Form. For the Four Elements should stand hidden in him , and he should live only in the One Element , in Gods Power and Vertue , and know or experiment nothing of the Evil : As at the Right , in the Liberty , Number 59. standeth , the Spiritual Mans Habitation , there should the Images Body dwell , viz. the Souls Body , but that became hindred from it ; it must now under the Earth , and become included or shut up in the Earthliness . Earth , Number 60. 233. Under the Four Elements , standeth Earth , Number 60. signifying that the Earth is wholly fallen back to the Inner World. For the word toucheth neither the † Left nor the Right Circle , it is as a Death , but the Cross goeth through it , signifying its Restauration , or bringing again to what it was , that the Humane Earth is new-Born or Regenerated on the Cross , and that the Heavenly and Divine Substance , shall be severed from the Dark worlds Substance , through the Fire of God , where then shall be new Earth in a Heavenly Source or Fountain Quality , Form , Essence and Property , and that which is hidden in the Earth , in the Heavenly Part , shall sprout or spring again . Further is to be Considered , that the Earth standeth thus upon or in the Abysse , for it reacheth no Principle , therefore it must pass away , or vanish . Earthly Man , Numb . 61. 234. Underneath standeth Number , 61. Earthly Man , where the Cross goeth through the midst of the Word , which signifieth the fallen Earthly Man , who is fallen under and into the Earth , that is , he is fallen home or back to the Earth , and the Cross parteth or separateth the words , Earthly and Man ; for Man shall again become separated from the Earth , and enter into his Eternal Part , either into the Light or Dark world . Wonder , Number 62. 235. Under the Cross Line standeth Number 62. Wonder , signifying that the evil † Wonder , also the Evil part of the Earth , shall in the Judgement of God , when God will make separation ; fall home or back to the Abysse of Darkness , and that shall be to All Devils and Evil Men their Earth , on which they shall dwell one among another , for the Abysse standeth under it below , at Number 1. Babel , Number 63. 236. Near Wonder standeth Babel , Number 63. signifying , how Babel is only a Wonder of the Abysse , and worketh only Wonders in the Abysse . Own Reason in Babel , Numb . 64. 237. Further , above under the † Circle at the Right , after Earthly Man , Number 64. standeth Own or self Reason in Babel , which goeth round about the outside of the Circle of the Second Principle , and goeth in own self Authority under the Divine World , backward , and supposeth She is in God , and serveth or worshippeth him , but is without God in self , She or it Teacheth , and doth only its own Things or Matters for it self , for its own Ends , it Ruleth the outward world in own self Reason , without Gods Spirit and Will , only according to its own Will. Therefore it goeth about the Light world , dissembling in Hypocrisie , and giveth God good Words , and continueth only without God , upon or in the Abysse , and thereinto also it falleth back and entereth . Wonder of the Great Folly , Num. 65. 238. Under Own Reason , Number 65. standeth , Wonder of the Great Folly , signifying Babel , who hath found all Art , Suttelty and Cunning , Politick Devices , and Lost it self ; It seeketh Gold , and loseth God ; it taketh Earth for Gold , Death for Life : and that is the Greatest Folly that is found in the Substance of All Substances ; as is sufficiently mentioned in other Places . The Conclusion . 239. Thus we see , when we are at home , not in this World , but in the two inward Worlds ; in which soever we labour here , into that we enter when we die : we must Lose the outward , we must only be new-born or Regenerated on the Crosse . 240. Babel hath turned it self wholly away from the Crosse , which signifieth the Proud own self Reason-Wise , Subtle Men , who rule and order themselves in or according to the Wit or Ingenuity of Folly. 241. The Earthly Man on the Crosse , Number 61. signifieth the simple heap or company , which yet hang to the Crosse of Christ , and become at length new-born or regenerated through the Crosse . 242. But * Reason hath even rent and torn it self off from the Cross in its own self Pleasure and Voluptuousnesse , in its own Pomp , Might or Power and Laws , and that is a Wonder of Folly , which even the Devils do scorn and deride . 243. This the Reader should further consider of , for there lyeth much under it , it hath the understanding of all the Three Worlds . See thy self therein , it is a right true Looking-Glass , for the Number Three is a Cross , and hath Two Kingdoms in One , parting themselves thus by the sinking down through Death . 244. Therefore would the Devil be above God , and therefore God became Man , that he might bring the Soul out of the fierce Wrath through Death into another Life , into another World , which yet standeth in the First ; but they turn their backs , as this {inverted †} Figure standeth , and the Cross standeth between both the Principles , and goeth out of the Fire-Life , into the Light-Life . 245. Beloved Sir , understand us thus , the Soul originateth in the Fire-Life , for without the fire source or fountain quality , no spirit doth subsist , and it goeth with its own self will , out of it self , forth through Death , that is , it esteemeth it self as dead , and sinketh down in it self , like Death , and so falleth with its will through the fires Principle into God's Light-Eye , and then it is the holy Spirits Chariot , on which he rideth . 246. But when it will go of it self , it then continueth in its own Fire-Nest in the Original , where it was awakened , like Lucifer : for it was awakened at the beginning Point of the Cross , at the left , as in this Figure is to be seen ; that is its original , as shall be further mentioned . 247. The Soul is a total Figure of a Cross , and is like a Cross-Tree , according to the outward Image of the Body , the Body having two Arms , which signifie two Principles , the Body standing in the midst , as a whole Person ; the Heart is the First Principle , the Brain the Seond ; the Heart hath the Soul , and the Brain the Souls-Spirit , and it is a new Child , and yet not a new one ; the Stock is from Eternity , but the Branches are born or generated out of the Stock . 248. Though indeed it hath not been a Soul from Eternity , yet it hath in the Virgin of the Wisdom of God upon the Cross from Eternity , been known ; and in the Root belongeth to God the Father , and in the Soul to God the Son , & in the Will to God the holy Spirit . 249. And being it could not stand in the Father in its will , when it would rule in its will , and thereby fell into the fire of the fierce Wrath ; therefore the Father gave it to the Son , and the Son took it into himself , and became in it , a Man ; and brought it again with or by the word Fiat , into the Majesty , into the Light ; For the Son introduceth it through the Angel and Death again into the Eye of Holiness at the right , into another World , in God , to the Angels ; of which here-following shall be mentioned further . 250. Now come we again to the Sixt Form of Fire : and it is to be known , why we set the Cross here , which else is the Tenth Number , accounting according to the order or way of * Reason , but according to the two Principles , the Eye appearing parted , the Cross belongeth to the place between the fift and the sixt Form , wherein Light and Darkness part . 251. But know , that God is the Beginning and the End , therefore we set the Cross according to reason at the End , for there we go through Death into Life , it is our Resurrection . 252. The Tenth Number , 10. is again the first , and also the last , and beyond through that is Death , and after or beyond Death , the Hell , that is the fierce Wrath of Darkness , that is externally without or beyond the Cross , for it falleth again into the A ; and in the A is the Creator , into which Lucifer would have flien back , but was thrust out into the Darkness , and there is his Kingdom in the Source or Torment . 253. You should understand us thus , that we by the Twofold Eye understand one * round Globe , thus partible , or each half divided assunder , and turns away from the other , where the Cross is standing from Eternity within it : A man cannot fully describe it with any pen or pencil , for it is so in one another , it is but ONE only , & yet TWO , the Spirit understandeth it only ; and whosoever doth not enter into the Regeneration , through the Death upon the Cross , as viz. into Gods Body , he understandeth not this , and let him leave it uncontrouled , or he will be a Maker and Controuler-Devil . We would have the Reader faithfully warned , and it is in earnest Sincerity and true Zeal . 254. For this Figure hath All , or total Ground , or the Foundation of All things , as deep as † a Spirit is in it self , and is not apprehensible or knowable to the Reader without Right or * True Eyes , also a man cannot set it down in due & exact Order aright with † any words , for the first is also the last , and the middle goeth through All , & yet is not known or apprehended but IN it self : Therefore searching is not the chief or most especial means to know or apprehend the Mystery , but to be born or generated in God , is the right o Invention or finding ; for without that is h Babel . 255. All lyeth in the Will and in the earnest Sincerity , that the Will enter into the Magia , for the Eternity is magical , All is out of the Magia come into Substance , for in the Eternity , in the Abysse , is Nothing ; But that which is , is the Magia . 256. And out of the Magia , existeth Phylosophy , which searcheth out the Magia , and seeketh therein , and findeth Astrology Eternally ; and Astrology seeks again , its master Preceptor or Teacher and Maker , Composer or Producer , viz. A stronomy , the Sulpher & the Mercury , which hath a Principle of its own , and the third Magia is therein ; viz. the Medicus the Physician , who seeketh the Corrupter or Disease , and will heal or cure it ; but he findeth the fourth Magia , viz. the Theologus , the Divine , who seeketh the Turba in all things , and will heal the Turba ; but he findeth the Eye of the first Magia , and there he seeth that all is the wonder of the Magia , and there he leaveth seeking , and becometh a Magus in the first Will , for he seeth that he hath all power to find & to make what he will and there he maketh of himself an Angel , and continueth in himself ; and thus he is free from all others , and continueth standing Eternally ; This is the highest Ground of the Substance of all Substances . 257. And though indeed , the Whore at Babel will not relish this ; therefore we say with good ground , that Babel in her Children , are in Magick , Philosophy , Astrology , Astronomy , Medicine or Physick , and Theology or Divinity , born or generated of Whoredom . 258. Babel is the true Child of none of these , she is a perverse stubborn obstinate Bastard ; we have apprehended or known her in the A and O , by searching of her Philosophy and Astrology , and have found her in all Looking-Glasses to be a Whore , who committeth Whoredom in all Looking-Glasses . 259. She saith She is the Eye , but she hath a false or adulterous Eye , that glanceth out of or from her Whoredom , out of Pride , Covetousness , Envy and Anger , and her seat in the Magia , is the averse back-turned left Eye ; o She triurnphs upon the Cross , but she entereth not in into the Center , She wil NOT go through Death into Life . 260. She saith She liveth , but hath ar injurious unrighteous life , yet that is her right or proper life , if she would live in it alone to her self , but she oppresseth , borneth & compelleth the Children that are born or regenerated on the Cross , and treadeth them under foot . 261. Therefore hath the Crossbent and drawn its Bow , and will shoot away Babel from the Cross , signifieth the Spirit of Wonders in the Magia . The Seventh Form of Fire . 262. One Magia goeth alwayes out of the other , and is the others Looking-Glass and Eye , where the Wonders are apprehended or known and propagated , for in the Abysse is NOTHING , and in the Magia , is ALL : Every Looking-Glass is a Center , and yet of its own ; for the first pleasure or longing , seeking and desiring , generateth that , it is the model of the first . 263. For when I search for the Beginning of Substance , then I find the Eye , which is God , that is a desirous Will of Eternity , which entereth in into it self , and seeketh the Abysse in it self . 264. It is in nothing , but it is the Abysses Looking-Glass , and seeketh it self , and findeth it self , and that which is found seeketh again a o model , that it may seek , find , and see it self therein . 265. And that goeth on to the Number h Ten , and then the last , findeth the first again in it self ; and thus the Last is a model or looking-glass of the First , and the First of the Last , and is as an Eternal Band , and standeth or consisteth in the Will , in the desiring seeking and finding : and in this Substance is the Mysterium Magnum ; or great Mystery contained or included . 266. But now will the Middle in the Desiring have a satiating or fulfilling , wherein it may rest , else all would stand or be in an Anxious Source or Torment , and the Desiring draweth the Middle out of all Forms , wherewith it filleth or satiateth its hunger , wherewith or whereby in it self , it standeth in Perfection in Joy , and so out of the Anguish , a Love cometh to be , a satiating fulfilling or easing of the Source or fountain Quality of Pain , and the middle is Sulphur ; with that , the Spirit refresheth it self in the Will ; For Sulphur hath two Forms in it self , viz. Power or Vertue and Light. 267. And that is together , the Substance generated out of All Forms , it is Matter , Substantiality , Corporeity , God's Body , Christ's Flesh , the Heavenly , and is the total or universal fulfilling or satiating of the Spirit in the O ; it is the Rest and Manifestation or Revelation of the Deity , and standeth in the Virgin of Wisdom . 268. The Cross is its limit , and is the Substantiality , which goeth with the sinking into Death as above mentioned , where the fierce Wrath remaineth in Death , and it is still & quiet as a Death or a Nothing , and the Life sprouteth out of it into another Principle . 269. It is not the Principle , only the Principle becometh generated in it , in it are all Looking-Glasses of the Magia , manifested or revealed , moreover the Wonders of the Genetrix : It containeth the Mysterium Magnum , the Great Mystery , and out of it , the Spirit openeth the Wonders of Eternity , the Spirit giveth it the Essences , for that is its food for its hunger . 270. It is a substance of wonders without number and end ; and is also of no Beginning ; for the Spirit in the Desiring beginneth it from Eternity , and continueth in Eternity , it is a Body of the Number Three , which is called God , and a Body of Angels , so that the Spirit standeth or is in an Image , else it would NOT be apprehended or known . 271. Thus it knoweth it self in the Image it self , and seeketh the best Magia , and what it seeketh , that it findeth , and eateth it , and therewith or thereby giveth to the Body of God , its will , so that there is an unity in the holy Principle . 272. For in the Will of the corporeal Spirit rise up the Wonders , those the Spirit of Eternity , viz. the holy Spirit receiveth or apprehendeth , and so there is a ringing and song out of the eternal Wonders , for the corporeal Spirits will is therein . 273. And in these seven Forms the Joy of the Deity , becometh multiplied and perfect , for it is a fulfilling of the eternal Desiring , and is the Eternal Food . 274. But seeing all things or every Substance originateth from the Fire , we will clearly set before you the Mysterum Magnum , the Great Mystery , and plainly shew you Paradise , if any will be blind , to him it is told and discovered ; let him go away with Babel . 275. Ye know that in Fire 🜂 and Water 🜄 , all Life standeth or consisteth , and the Substantiality is its Body , and the Body is or existeth out of the Power or Vertue of the Spirit , for it is the Spirits Food , and the Spirit is again the Bodies Food , and the highest & greatest Nutriment is in it self ; for the outward would not hold or retain it , if the right or true Life were not in it self . 276. Therefore now the Fire , is the first cause of the Life , and the Light thereof is the second cause , and the Spirit the third cause , and yet is but one substance or thing , which closeth it self into a Body , and manifesteth , and so with seeking findeth . 277. And every Substance is or consisteth in two Substances , viz. in an outward and inward , the one seeketh and findeth the other ; the outward is Nature , the inward is Spirit above Nature , and yet there is no schism or rending asunder , but only in that which is included in a time , therein the time severeth the limit , so that the End findeth the Beginning . 278. Thus ye see also , how out of the Light , the right or true Substantiality , exists ; for it is a fulfilling or satiating of the Will : The Water existeth out of the Meekness of the fight , for the desiring layeth hold of the Meekness , and retaineth it , for it is a good relish ; thus is the Meekness Substantial , and a Substance of the Fire , a fulfilling of the desirous fierce Wrath , an allaying of the fierce Wrath , and a corporeity of the Time ; for when the Body falleth away , then is its Spirit in the Beginning , in that which hath given it forth , in that looking-glass it is . 279. So then seeing the Source or fountain Quality is twofold , therefore is the Water also twofold , viz. an outward and an inward ; the one belongeth to the Spirit , the other to the outward Life ; the outward is accompted a Death , the inward is its Life , the outward standeth between the fierce Wrath and Paradise , in the in-sunk down Death ; and the inward is the Paradise it self , for the Spirit sprouteth therein out of the Eternity . 280. And you may see that this is true thus ; Consider Winter and Summer , also Cold and Heat , and you will soon perceive it , if you be born or generated internally and not externally only , but with the first Magick Will or Desire to find God , for that is done in the twinckling of an eye . 281. For the Water in the Deep , originateth from the Fire , yet not from the fierce Wrath , but from the Light , for the Light goeth forth from the Fire , and hath its own seeking or longing , it seeketh to it self a Looking-Glass , that it may behold it self , and have it for a habitation , and draweth it in the Desiring into it self , and dwelleth therein ; and that which is drawn in , is Water , which apprehendeth the Light , else the Deep of the World would not apprehend the Light , if the Light did not dwell in the Water : the Water is the fulfilling or satiating of the Light , in its desiring . 282. And the Water seeketh again a Looking-Glass , and willeth to have a habitation , which is Flesh , as ye see , that the Water , receiveth the glimps or shadow of all Substances or Things in their Body , so that the Body it self is represented in the Water , which is because the seeking of the Fire hath taken hold of it . 283. Further herein is seen the End of Nature , for the Eye findeth its Life in the Water , and thus it goeth back into the seventh Form , and seeketh its Body in the Water , and there is further no desire more in the outward ; this Body desireth no other Body more in the outward , but it looketh back after its mother , of which ye have a right and true Example in a Looking Glass , which is Fire and Water , and that receiveth the Image very clearly . 184. And thus ye see , that the End goeth back again , and seeketh the Beginning , and nothing further in the outward : for this World is at the limit , and is included in a Time , and runneth on to the Limit ; and then the End findeth the Beginning , and this World standeth as a * Model , or as a Looking-Glass , in the Beginning . Let this serve you to the finding of the Mystery , and remit your self rightly into the Beginning , that ye may be apprehended or known to be a wonder in God's Love. 285. And thus ye are to know , that the the second Form of the Water , consisteth in the Spirit , it is its Fathers Looking-Glass , its Makers , which dwelleth in the Spirit , and is found only by its Maker , it self findeth not it self ; for so long as a thing goeth forward externally , there is no finding in the Inward internally , only the Spirit which dwelleth in the Inward , findeth it self in the Outward . 286. But the outward Life findeth not the inward , unless it have the inward Spirit , then is the finding , and it is done according to the inward Spirit , and then the outward Life speaketh of the inward , and yet knoweth it not ; only the inward Spirit filleth the outward , so that the outward is a Mouth , and the inward hath and produceth the Word , so that the inward Kingdom , standeth manifest in the outward in the sound , and that now is a wonder . 287. The inward is a Prophet , and the outward apprehendeth it not , but if it do come to apprehend it , then it hath God's Substantiality in it , viz. God's Flesh , Christ 's Flesh , the Virgins Flesh , and yet the Prophet standeth or consisteth in the Spirit , but that Flesh conceiveth its Power or Vertue , and assureth the outward Man , that he doth even that which his Maker willeth ; as indeed this Pen is in such a condition , and no otherwise . 288. Thus we apprehend the ground of this World , that it is a * Figure of the inward , according to both Mothers , that is , according to both Fires , viz. according to the Fire of fierce Wrath ; and according to the Fire of the Light ; as the Model , viz. the Looking-glass of the Light of Eternity , is the Sun , and the Looking-Glass of the fierce Wrath is the outward Fire , and the Substantiality of both is the Water and the Earth , the Earth is the fierce Wraths , Substantiality , the Water , the Lights ; the Air , the Eternal Spirits , which is called God the holy Spirit . 289. Yet ye are to know , that this World , is not the Substance of the Eternity , but a † Figure , a Looking-Glass , therefore it is called a Principle of or by it self , because it hath a peculiar Life of its own , and yet standeth in the Magick Seeking of the inward . 290 The Word Fiat is the Master of the outward , for it holdeth the outward in its conceived or framed Looking-Glass , it is not the Looking-Glass it self , but a Similitude , in which its Spirit discovereth it self in deeds of Wonder , to behold the Wonders of Both Fires , viz. of the Wrath and of the Love ; and thus continually bringeth the Substance of all Substances into the Beginning : And therefore is this World turning as a * Wheel or Orb , for the End seeketh continually the Beginning , and when it findeth the Wonders , then the End giveth the Wonders to the Beginning ; and that is the Cause of the Creation of this World. 291. The Life of all and every Creature is a Wonder before the Beginning , for the Abyss knew nothing of it , and the beginning of the Eye findeth it all , and setteth or placeth the Model in it self , so that it hath an Eternal Number , and recreateth it self in the Number of the Wonders . The Eighth Form of Fire . 292. Seeing thus there is ONE Substance in TWO Forms , one that taketh on an unsearchable Beginning in it self , and holdeth it Eternally , and another that is the Eternal Model , which compriseth , and with its Body is included in a limit ; therefore we are to consider of the Turba , which breaketh the included comprised Life , again , and setteth the Model of the comprised Wonders in the Beginning , and presenteth such things to the Beginning as were not from Eternity , but came to be in the comprised Time. 293. Beloved Friend , to you and such as you are , who seek the Beginning , is this thing shewn , for your Mind is our Mystery , seek it in U S , not in ME , I , the outward Man have it not , but the Inward in the Virgin , in which God dwelleth , THAT hath it ; and that calleth it self twofold . 294. My outward Man is not worthy of the Mystery , but God hath so ordained it , that he might manifest or reveal it to you by means , that you might know him by Means , and not say , it is from my own wit and understanding . 295. And seeing you are a learned Person , you should know , that God loveth also the silly and despised of this World , if he seek God , as indeed I have done , and that the right and true finding or invention , sticketh not in Art , but in Gods Spirit and Will. 296. For this hand is simple , and accompted foolish in the esteem of the World , as you know , and yet there lyeth such a hidden secret or Arcanum therein , as is unsearchable to Reason . 297. Therefore have a care , pour Oyl into the Wounds that desire or require healing , and consider well what Christ saith , * How hard it is for a man to enter into the Kingdom of God , who is captivated with cares of the Belly , in Might or Potency and Honour . 298. You will not find this Plant in the Highness and Exaltation of the world , for you cannot , you are a Mystery to them : The Spirit it self seeketh the Beginning ; look to it , flatter none ; for the Beginning is Paradisical , that the impure come not into the pure , and at last the Serpent beguile Eve again . 299. Let there be no fair gloss in you , but speak roundly or sincerely with your Mouth , with Yea and Nay ; also fear not , for that which is Eternal , remaineth standing , and it is only the filth and vanity , that causeth , that the Turba together insinuateth it self as a breaker or corrupter ; have a care of that , for the Old Serpent is suttle , that ye may be pure in the Beginning and in the End. 300. For , this work , suffereth not much Glossing upon , it hath a clear ground , also it belongeth not to the Turba , but in and to the Beginning of the Clarity , or bright Transfiguration or Glory : Therefore take heed of those who are born , or become of a wolfish disposition , whose Spirit is a suttle Serpent ; this we speak out of Good will towards you . 301. Every thing that beginneth it self , is sought of the Beginning , for the Beginning seeketh through the Deep , and willeth to find the ground : If now the Beginning do find the ground , that there be a limit in a Thing , then the Beginning , slips into the limit , and leaveth or forsaketh the first , and seeketh further so long , till it findeth the Abyss , and there it must stand in it self , and can go no further , for there is nothing more . 302. But if the first be forsaken of the Beginning , then it is fallen home to the Turba , which breaketh it , and maketh it again , what it was in the Beginning . 303. And then if the Thing be broken , then the Turba standeth naked without a Body , and it self also seeketh it self , and findeth it self , but without Substance , and then it entereth into it self , and seeketh it self even in the Abyss , and then the first Eye becometh found , out of which it became generated . 304. But being it is bare and raw without Substance , therefore it is put back or home to the Fire , for it putteth it self therein , and is in the Fire a Desiring , viz. to seek its Body again , and so the Fire of the Original becometh awakened . 305. And hereby apprehend we the last Judgement in the Fire , and the Resurrection of the Flesh , for the Turba in the Fire , is desirous of the Body which it hath had , but was broken in the limit ; and its desiring , was the Bodies Life , viz. the Soul. 306. Therefore being the Fires are TWO , the Turba also must be apprehended in a Twofold Form or Kind , viz. in a corruptible Body , and in an incorruptible Body , viz. one in the fierce wrathful Fire , and one in the Light-Fire , wherein or whereby we understand God's Body , and in the fierce wrathful Fire , the Earthly Body , which the Turba corrupteth or breaketh , for it findeth its Limit . 307. Therefore now the Eternal Fire in God's Eye , is , to be understood , both the fierce wrathful ; and also the Light-Love-Fire : And we give you to understand , that the Spirit without a Body , must remain in the fierce wrathful Fire , for it hath lost its Substantiality , the Turba hath swallowed it up in the Fire . 308. But the Spirit with a Body , which the Turba is not able to devour , remaineth Eternally in the Substantiality in God's Body , wherein his Spirit standeth ; viz. the Body in the Love of God , which is the hidden Man , in the Old Adamical , which there hath Christ's Flesh in the corruptible or fragile Body . 309. Thus we understand the Soul to be an awakened Life out of God's Eye , its Original is in the Fire , and the Fire is its Life ; and so if it goeth not out from the Fire with its Will and Imagination into the Light , viz. through the fierce wrathful Death into the Second Principle into the Love-Fire , then it remaineth in its own Original Fire , and hath nothing but the Turba for a Body , viz. the astringent fierce Wrath , a desiring in the Fire , a consuming and a hunger , and yet an Eternal Seeking , which is the Eternal Anguish . 310. But the Soul which with its desirous will , entereth into it self , and in its reason , that is , in its desiring , sinketh down , and seeketh not it self , but God's Love , is in its Fire as it were dead , for its will which awakeneth the Fire , is dead to the Fire-Life , and is gone out from it self , into the Love-Fire ; that Soul is fallen home to the Love-Fire , and hath also the Love-Fires Body , for it is entered thereunto , and is a great Wonder in God's Body , and it is no more it self , for it hath killed its will , and so its Turba also is as it were dead , and the Love-will filleth or satiateth the Fire of the Original , and therein it liveth Eternally . 311. But those Souls which have awakned the Turba , they have lost the Image : For the Turba hath swallowed THAT into it self , and therefore those Souls get or acquire in the Anger and in Hell , Beastial Images , according as the Turba is in them , as Lucifer got a Serpents Image , all according as the Will or Mind hath here been figured or framed , so it standeth then naked and apparent . 312. For , the fierce wrathful Turba , seeketh continually the Image , and findeth it not , therefore it figureth or frameth the Image according to the Will ; for the earthly Desire sticketh in the Will , and such an Image standeth now in God's Wonders , in the Eye of the fierce wrathful Principle . 313. And here we understand the eighth Form to be the Turba , which seeketh the Image , and if it findeth the Limit , it breaketh it , and goeth into it , and seeketh further into it self , and findeth at last the Abomination of that , which the Soul had done here in this life . 314. And then we understand here , the Fire which at the End shall purge the Floar , and the earnest severe Judgement : And we understand how every Fire , will receive its Substance from the Turba , and what that is . 315. Where then the Fire , will swallow up the Earth , and draw the Elements with the Wonders in them into the Beginning , where then the First will be again , and the Elements in One ; And every thing will set forth its wonders there , every thing in its own Fire , into which the Will is entered . 316. Let this be said to you ye Children of Men , it concerneth you , for No Beast is come out of the Eternal Beginning , but out of the Model of the Eternal , and in its Spirit reacheth not the Eternal , as the Soul of Man doth . 317. Also the corrupt or perished Body , cannot possess the Eternal , it is fallen home back to the Turba , but the New Man generated or born in God , will possess the Eternal , for it is gone forth from the corruptible , and hath put on God in Christ , which hath God's Body in the Old Body . 318. The earthly source or fountain quality , the Turba taketh that along with it , the outward Body from the Earth , remaineth with the Earth , but the will taketh its Substance doings or works along into it self , for they stand in the New Body , and follow after it , therefore a Man should consider what he doth in this Life . The Ninth Form of Fire . The great earnest Severity . 319. Thus we understand that all proceedeth out of the Beginning , and so one goeth out of the other ; and we understand , how the Fire is a cause of the Life , and how the Life divides it self into two parts , and yet breaketh not ; but only the outward Life , which falleth home back to the Turba , which breaketh or destroyeth it ; therefore we ought to consider , wherein it is that the Eternal Life consisteth , what its preservation is , that the Body breaketh not ; for Substantiality hath a beginning . 320. And yet we can say with good ground , that no End is therein ; for it must have a Ground , else it belongeth to the Turba , which findeth the Limit : the Eternal Body must stand in no Limit , but be free in the Abyss in the Eternal Nothing ; else there would be another substance or thing again in that substance or thing , which would cut that assunder and make a Limit . 321. It is said before , how all must go or pass quite through the Fire , that will endure Eternally , for that which remaineth in the Fire , the Turba taketh that : there is no spirit created in the Fire , that it should remain in the Fire . 322. Only the Turba hath captivated mary of them , but not from or by God's will or purpose ; for God's will is only Love ; but the Turba is his Anger-will , which hath with its vehement hunger , brought a great Kingdom of its Manifestation or Revelation into his wonders ; viz. the Devils and wicked Souls of Men. 323. But being the Eternal Life standeth in Meekness , and hath no Death nor Turba in it : Therefore we must needs say , that the Soul and Spirit , stand not in the Turba , especially the Soule Body , else the Turba would break or destroy it . 324. To be understood as above mentioned , thus ; that the Will in the Anguish-source or quality , in the Fire , understand the Souls Will , sinketh down into it self , viz. into Death , and should not live in the Fire , and then that very Will falleth into another will , viz. into the Beginning ; or to express it better , into the Free Eternity , into the Eternal Nothing ; where there is no source or quality or pain , nor nothing that can either give or receive it . 325. But now there is in the sunkdown will , no dying , for it is gone out from the fiery Beginning in the Eye , and so bringeth its Life into another Principle , and dwelleth in the Liberty , and yet hath all Forms of the Essences out of the Fire in it self , but unperceptibly , for it is gone quite out from the Fire . 326. Therefore its Life of its Essences are in the Liberty , and is also desirous , and receiveth in the Desiring into its Essences , the Power or Vertue of the Light , which shineth in the Liberty , that is , Power or Vertue without Turba : for that Fire is only Love ; which consumeth not ; but continually desireth , and satiateth , so that the will of the Soul attracteth a Body . 327. For the Will is a Spirit , and the Soul is the great Life of the Spirit , which upholdeth or preserveth the Spirit , & thus the Soul becometh indued with Power and Vertue , and dwelleth in Two Principles , as God himself doth ; and according to the outward , in Three Principles ; and is the Similitude of God. 328. The inward Water in the Spirit of the Soul , is the Water of the Eternal Life : concerning which , Christ saith , * Whosoever drinketh of the Water that I give him , he will never thirst more ; this is that Water . 329. The Substantiality of the Spirit , which becometh put on to the Soul , is Gods , Christs Body ; concerning which , he saith , † Whosoever eateth my Flesh and drinketh my Blood , continueth in Me , and I in Him. 330. But the right true Life in the Light of the Majesty in the Ninth-Number , is the Virgin Tincture ; it is a Fire , and yet not a Fire , it burneth , but consumeth not ; it is the Love , the Meekness , the Humility , this is God's Life , the Holy Souls Life , an uncorruptible Life ; and an unsearchable Life , for it standeth in the Abyss in it self , there is a Center therein , which Center is its First Life , and yet it doth not comprehend it , as the Fire doth not comprehend the Light. 331. Thus the Ninth Number is the Life in the Fire of God , and is called the Life in the presence of the Number Three ; As an Angel , which standeth before the Cross to or for God's Deeds of Wonder , and to or for the Manifestation of the Heavenly Honour and Glory . The Tenth Number and Form of Fire . The Gate into the Holy Ternary . 332. We know in Reason , that where there is a Root , therein also is a desirous will , as , viz. the Noble Tincture , which driveth upwards and forwards , and seeketh a Similitude according to its Form. 333. The Tincture is a Virgin , and is known or apprehended in God's Wisdom in the Wonders ; It is no Genetrix , but an opener or manifester of the Wonders which stand in the Wisdom , it seeks no Looking-Glass , but meerly openeth or discovereth the Essences , that so a total Similitude may generate or produce it self out of the Essences , it driveth the Twig or Branch out of the Tree . 334. This we understand as to Angels and Souls , which are proceeded out of God's Essences , out of the total Tree , the Angels out of two Principles ; and the Soul with the Body of the outward Life out of Three Principles : And therefore Man is higher dignified than the Angels , if he continue in God. 335. And in the Tenth Number upon the Cross , are the Angels and Souls awakned , and become corporised in the Heavenly Substantiality , although the Tenth Number belongeth to the place , between the Fift and the Sixt ; but in a Globe , to be understood so , that the Heart is in the midst in the Center , which is God's Heart , that is , God's Word , the Power and Vertue in or of the whole Tree , as the Kernel or Pith in the Wood , hath the Essences , Vertue or Condition of the whole Tree . 336. Thus God is a Spirit , and the Word is his Heart , which he speaketh forth out of all Powers or Vertues and Wonders ; therefore Isaiah calleth it , * Wonder , Council , Power , Prince of Peace , viz. a Pacifier of the Anger , and an Eternal Power of Wonders , a Counsellour of the Genetrix . 337. For the Word upholdeth or preserveth the Center of Nature , & is a Heart and Lord of Nature , it is the Genetrix in God's Eye , a Giver of the Power and Vertue , and the strength of the Omnipotence : It holdeth the Fire-Center captive with the Love-Fire , so that it must be dark in it self , and the Word hath only the Light-Life . 338. We cannot apprehend the Tenth-Number any otherwise , then that it is a Cross , and is the Original of the Substance of all Substances ; which Substance parteth it self into Three Beginnings , as above mentioned , whereof each hath its Substance and are in one another , and have no more than one Spirit . 339. And in the middle of the Point is the Center , which is the Cause of the Life , and in the Center , is the Light of the Majesty ; out of which the Life , as another Principle , existeth , out of which the Tree of the Eternal Life hath ever continually grown from Eternity , and the Twigs or Branches grow out of the Stock . 340. Which are the Spirits of Angels , which indeed have not been corporeal from Eternity , but the Essences or Qualities have been in the Tree , and their * Image hath been † discovered , & have appeared in the Virgin of the Wisdom from Eternity : for they have been a * Figure from Eternity in the Tincture , yet not Corporeal , but Essential , without Corporisation . 341. And therefore this is the greatest wonder that the Eternity hath wrought , that it hath created the Eternal into a Corporeal Spirit , which no Reason apprehendeth , nor no Mind findeth , also it is not throughly searchable or fathomable to us . 342. For , no Spirit can throughly search out or fathom it self , it seeth its own deep very well even into the Abyss ; but its framer or moudler it comprehended not , it beholdeth him well , and searcheth into him , even into the Abyss , but yet it knoweth not its making , all that is hidden to it , and nothing else . 343. For a Child knoweth its Father and Mother well , but knoweth not how his Father hath made or begotten it ; it is also as high in Degree of Nature as its Father ; but it is hidden to it how it was in the Seed ; and though it search that , yet it knoweth not the Time and Place , nor did not ; for it was in the Seed , in the Wonder ; and in the Life a Spirit in the Wonders . 344. And here it is forbidden us to search further , and commanded us to rest from it and to be silent , for we are a Creature , and should speak so far as the Creature reacheth , both in the inward and outward , in body and soul , in God , Angels , and Men , and Devils , also in Beasts , Fowls , Worms , in Leaves and Grass , in Heaven and Hell , all this we can search , only our own Making , not . 345. Yet of that , we know the Fiat , and know how we are made , yet we know not the first moving of God to the Creation : The making of the Soul , we know well , but how that which hath stood fixt in its Substance from Eternity , is become moveable , of that we know no ground , for it hath nothing , that hath stirred it up , and it hath an Eternal will , which is without beginning and unchangeable . 346. But if we should say , the Angels and Souls , have been from Eternity in the Spirit ; the Propagation of Souls will not permit that , as it is before our eyes ; Therefore this is God's Mystery alone ; and the Creature should continue under God in humility and obedience , and not elevate it self further ; for it is not altogether as God himself is . 347. God is a Spirit from Eternity , without Ground and Beginning ; but the Souls and Angels Spirit , hath an Original , and standeth in Gods hand , the Third Number , hath the casting shovle , and purgeth its Floar ; Only Patience and Humility in Obedience is requisite , else it availeth nothing to be or exist from God : The Devil was also an Angel , yet his highmindedness , throweth him notwithstanding into the Darkness : Let none climbe up above the Cross , else he falleth into Hell to the Devil . 348. God will have Children , and not lordly ones about him ; he is Lord and none else , * of his Fulness have we received , out of his Essences are we born or generated , we are his right and true Children , not step-children , of a strange Looking-Glass , also not only a similitude , but children ; yet the Body is a similitude , and the Spirit is a similitude according to God's Spirit , but the right and true Soul is a Child born or generated out of God. 349. * God's Spirit giveth witness to our Spirits , that we are God's Children , not in that kind as Babel makes a rumbling noise , which so would fain be God upon Earth . 350. No , but our selves are Children begotten of God's Seed , our heavenly Body is out of or from God's Body , which the holy Soul carrieth about it , hidden to the Devil and to the Old Adam . 351. Therefore beloved Brother in God 's Body , know this clearly , and it is our Answer , upon your first Question ; Whence the Soul originateth : 352. Viz. It originateth out of God , from Eternity , without Ground and Number , and continueth or endureth in its Eternity : But the beginning to the moving of the Creature , which is done in God , that should not be mentioned . 353. Only we give or offer you this , that the Number Three hath pleased delighted or longed to have Children like it self , out of it self , and so hath revealed or manifested it self , in Angels & in the Soul of Adam , and passed or transmigrated into an Image , as a Tree which bringeth forth Fruit , and generateth a Branch out of it self ; For that is the right manner of Eternity , and no other . 354. It is not a strange or different thing , but one Looking-Glass out of the other , one Substance out of the other , and all seek the Beginning , and is all a Wonder . 355. This is the entrance , and we should but in brief give you summary Answers upon the Questions , because you see in this description clearly all your Questions , Answered ; yet to pleasure and accommodate the simple , and such as have not our knowledge , we will go through with them particularly . The Second Question . What the Soul is in the Essence , Substance , Nature & Property . 1. THE Souls Essences are out of the Center of Nature , out of the Fire , with all Properties of Nature ; All the Three Principles lye therein ; All whatsoever God hath , or can do , and whatsoever God is in his Number Three , that , the Soul is in its Essences , as a Branch out of the Power and Vertue of the Tree , its Substance is heavenly created , out of the heavenly Divine Substantiality . 2. But its Will is Free , either to sink down in it self , and to accompt it self Nothing , but to sprout as a branch out of the Tree , and to eat of God's Love , or to climbe up in its Will into the Fire , and be its own Tree of it self , and of which soever it eateth , of that it gets Substantiality ; viz. the Body of the Creature . 3. Is Nature is the Center it self , with Seven Spirits to generate or propagate with ; It is a Total Substance out of All Substances , and a Similitude of the Number Three , if it be in God ; If not , it is the Similitude of Lucifer , and of all Devils ; all furthermore according to their Properties . 4. It s Property , was in the First Soul created according to both Mothers , upon which followed the Command , and the Temptation , that it should not suffer it self to Lust to Eat of Evil and Good ; but of Heavenly Paradisical Fruit only , & should with its Will & Property be directed and inclined to be in God. 5. But all Properties lye in it ; it may awaken and let in what it will , and whatsoever then it awakeneth and letteth in , that is acceptable to God , if it stand converted with its will into Humility , and into Obedience into God's Love ; then may it do what * wonders it will , it standeth or serveth all to Gods Honour and Glory . The Third Question . How the Soul is created to the Image of God. 1. IT is clearly shewn , that the Number Three , with all the Three Principles hath pleased or longed to have a Total Similitude in Substance and Property , according to the Sustance of all Substances . 2. And the pleasure or longing to have that , hath become awakened in Gods Heart , as a Great Wonder . 3. And that awakening was the harsh or astringent Fiat , viz. the desirous attraction , which hath drawn out of ALL into ONE , and is become an Image according to the Similitude of God ; according to Heaven and this World , and also according to the Anger-World ; It hath created all ; viz. the Total Fiat , in verbo Domini , in the Word of the Lord , out of God's , and out of the Anger-Kingdom . 4. And as there is nothing higher than the Soul , so there is nothing that can break it , for all is under it and in it ; it is a child of the Total Substance of all Substances : Thus it was created . The Fourth Question . What the Breathing in of the Soul is , and when it is done . 1. EVery Spirit without a Body is raw or void , and knoweth not it self : therefore every Spirit desireth a Body , for its food and for its habitation . 2. Now being God had before the Soul created the Third Principle , as a Looking-Glass of the Deity , therefore was the Looking-Glass clearly appendant to the Eternal , for it was generated out of the Eternal Wonders , and so created : Therefore also the Third Principle would not leave the Soul free , being it also was created out of God's Wonders , and stood in the Beginning as a Figure in God's Wisdom ; and desired , seeing it was material , that it also might have a material Similitude in or on the Soul , & so stirred up in the Souls Creation , also its Spirit , together in the Fiat . 3. And there was the outward Image according to the Spirit of this World , laid hold on by the outward Fiat , and became a Body created out of the Earths Matrix , A Mesch a Mixture , a Red Earth , consisting of Fire and Water . 4 And the Heavenly Matrix longed also after the Soul , and would that the Soul should bear its Image , and with the Bodies creation laid hold of its own Fiat , and did create before the earthly Fiat created ; that was the First , for out of the Center of the Word , went the Fiat forth with the Word : thus was the Third Principle Created in the Second . 5. The Virgin-Wisdom , surrounded the Souls Spirit first with heavenly Substantiality , with heavenly Divine Flesh , and the holy Spirit gave the heavenly Tincture , which made heavenly Blood in the Water ; as in our * Third Book is mentioned at large . 6. Thus stood the inward Man in Heaven , and its Essences were Paradisical , its glance in the inward Eye , was Majesty , an incorruptible Body , that could understand God's and the Angels Language ; the Language of Nature , as is to be seen in Adam , that * he gave all Creatures their Names , every one according to its Essence and Property ; he stood thus in the outward Image , and yet knew not the outward Image by Experience , as indeed the outward Body hath no apprehension . 7. † In this Twofold Body , which was created on the Sixt Day on the Sixt hour of the Day , even * in the Hour when Christ was hanged on the Cross , was the Kingly or Royal Soul , after the finishing of the Body , breathed in by the holy Spirit , into the Heart , into the holy Man , into its Principle ; like an awakening of the Deity . 8. The Third Number , hath moved it self with the Souls breathing in , for it was upon the Center in the Seed , as a sprout of the springing of the Essences ; thus it was breathed in into the inward Center , into the inward Man , into the Heavenly Heart-blood , into the Water of the Eternal Life , with all the two inner Principles . 9. And the Outward Spirit , viz. the Air , with the total outward Principle , with Stars and Elements hung to the Inward , and the outward Spirit breatheth into him its life , together also with the Soul , * through the Nostrils into the Heart , into the outward Heart into the Earthly Flesh , which yet was not so Earthly ; for it became corporeal out of the Matrix out of the seeking out of which the Earth came to be . 10. Thus the Holy Spirit rode upon the Souls Chariot upon the Inward Majestick Will , and moved upon the Water ; for the Water comprehended him not , therefore he moved upon it and in it , it is all one ; and the Soul did burn or flame out of the Heart-blood , as the Light out of a Candle , and went through all the Three Principles , as a King over his Country or Dominion . 11. It could potently rule over the outward Principle , if it were with its will entered again into the Heart of God , into the Word of the Lord. 12. Also the Source or Quality of the fierce Wrath did thus together press in with the Breathing in ; viz. with the Original of the Soul. 13. And the Soul could not otherwise continue to be God's Image , unless it continue in Humility and Obedience , and incline or set its will into God's Will ; wherein it was an Angel and God's Child , else there was great danger , for a Creature to over-power two Principles , viz. the Angry , and the Outward , which was generated out of the Anger . 14. Therefore its Temptation , was not the mere biting of an Apple , and hath endured for a few hours only , but Forty Dayes , so long as Christ was tempted in the Wilderness , and even by all the Three Principles , and Israel in the Wilderness , when Moses was Forty Dayes upon the Mount ; when they also stood not , but made a Calf . The Fifth Question . How the Soul is peculiarly formed and fashioned or framed . 1. VVHen a Twig or Branch groweth out of a Tree , then its Fashion or Shape is from the Tree , it is not the Stock or the Root , but yet its Form is like the Tree ; So also when a Mother breedeth a Child , it is an Image of her . 2. And that cannot otherwise be , for there is nothing else that can make it otherwise , unless it be fallen back home to the Turba , which often awaketh a Monster , according to the Spirit of this World , according to its beginning or inceptive Maker , viz. the Moon , where , the Fiat , maketh a * Moon-Monster in the Turba . 3. Thus we are to apprehend and know in what Form it is , viz. of a round Globe , according to God's Eye , through which the Cross goeth or pierceth , and parteth it self into two * parts , viz. into Two † Eyes , which stand back to back , as we have made the Figure above with a twofold † Rain-bow , where the Cross goeth or pierceth through both , and in the midst between the * Bows , one Arm or Point of the Cross reaching up aloft , which signifieth a Sprout through the Fire , through the Anguish , viz. through Death , and yet it is no Death , but an Exit out of it self , into another source or fountain quality , where it standeth thus before the two Bows in the midst as a sprout out of the Cross . 4. And the Arm of the Cross at the Right hand , signifieth its Spirit , which entereth into the Light of the Majesty ; and putteth on to the Soul , viz. to the Center , Divine Substantiality . 5. And the Arm at the left of the Cross , signifieth its Original in the Fire , and holdeth or containeth in it the first Principle ; that it belongeth to the Father , and standeth in the Original Eye , in the strong and stern power and might ; as a Lord and Potentate or Ruler of Nature . 6. And the under Part or Arm of the Cross , signifieth the Water , viz. the Humility or the Death , so to resemble it , that it should not rule in Fire , nor kindle that , but sink down in it self and under it self , before God's Majesty ; and accompt it self as dead in its will , that God might live in it , and the holy Spirit conduct its Regiment or Government ; that it may not do what the Will of the Turba in the Fire , willeth ; but what the Will in the Light willeth . 7. Therefore should its Will sink down under it self , into the meek Humility before God ; and so it goeth out from the Turba of the Fire , for its Will is not therein , and so also there can no Imagination be acted out of which , that Looking-Glass , can be born or generated , so that it can behold and apprehend it self experimentally in the Fire , that it is Lordly , whence it becometh proud , arrogant or stubborn , and will rule it self in or according to its own might or power ; as Lucifer did , and Adam in Paradise . 8. Understand us aright , thus ; The Soul in it self , is a Globe , with a Cross , with two Eyes , one Holy Divine , and one Hellish Wrathful one in the Cross ; this it should shut up , and rule hiddenly through the Anguish , viz. through Death in the Second Principle therewith in the Love. 9. And if it conceiveth or apprehendeth the Love , then is the fierce wrathful Fire as it were dead , and imperceptible : But it is the Joy-Life of Paradise , else in the Meekness would be no Life and Government or Dominion , if the Fire did not give it self thereinto ; but it would remain the still Eternity without Substance , for all and every substance or thing existeth in the Fire . 10. And thirdly , the Soul is formed , according to the Total Body with all its Members . 11. Which understand , thus ; The Soul is the Stock , viz. the Root , which appeareth like the Center of the Number Three , as an Eye a Globe a Cross ; and then its will , which originateth our of the Eternal Will , is a Spirit , which the right or true Soul hath in its power , and that Spirit openeth the Essences in the Fire and Water . 12. So that its whole Form appeareth like a Tree with many Twigs & Branches , and is distributed into all the Branches of the Tree . 13. Which is thus to be understood , the Spirit distributeth them into the whole Body , understand in the Tincture , into all the Members , they are all its Branches , it appeareth in its Spirit no otherwise than as the whole Man with all Members . 14. And herein it is also the right true Image of God : for the Holy Spirit dwelleth in the Spirit , if it be true and faithful ; if not , the Devil dwelleth therein ; to which soever it giveth up it self or inclineth it self , whether to Covetousness and High-mindedness , or to Love and Humility , that 's own it is . 15. But if it persist in Abomination and loseth † God , then it loseth the Cross , and its Eye is a Hellish Eye , whereby the Turba introduceth the Form Shape and Model of an Abominable Beast into the Eye , into the Will and Spirit . 16. Therefore did Christ call the Pharisees † Serpents and Generation of Vipers , for so stood their Figure before him , in their Spirit , in respect of their Pride State and Covetous Will , that they would be Lords , and not Servants of God in Love and Humility . 17. And thus also standeth the Figure of Antichrist in Babel , as a Dragon with Seven Heads , which are seven Spirits , upon which its Hypocritical Spirit rideth in Mans Image , into the Abysse , it will needs be an Angel , and yet is a Monster , in respect of a right true Child of God ; it beareth the Name indeed , but its Heart is that Beast in the Revelation of John : It would have God and the Devil too , and therefore is such a Monster , as is like a Man , and yet hideth the Devil in and under it self . 18. O Child of Man , fly away , the door is open , the Turba is come , which will destroy the Image ; if you will not go away , you must along with it ; there is neither counsel nor remedy , but only to seek the right and true Image in the Love , or else there is nothing further to be expected but necessity and calamity and death , saith the Spirit of Wonder . 19. This now is our direct Answer ; That the Soul in the First Principle according to the Original , hath the Form of an Eye , and yet twofold like a Heart , wherein the Cross standeth . 20. And in the Second Principle it is a Spirit , and a total intire Image , such a one as the outward Man is . 21. And in the Third Principle , it is a Looking-Glass of the whole World , all lyeth therein , whatsoever is in the Potentiality of Heaven & Earth , even the Properties of all Creatures : for that Looking-Glass is as the Firmament and the Stars and Constellations . 22. It is such a Crown as that , and therein standeth the Outward Mans Number , the end and termination of his Life , withal Prosperity and Adversity , if the outward Life be ruled by the Spirit of this World. The Sixth Question . What the Ability or Potentiality of the Soul is . 1. IT is apprehensible to us ; that whatsoever cometh out of the unsearchable Profundity , and is the Ground of it self , that it is able to do all things ; for it is its own Substance , and maketh it self . 2. And though indeed the Soul be a Twig or Branch sprung out of this Tree , yet it is now come into the Being of a Creature , and is its own ; it is now an Image of the whole , and a Child of the whole ; for when a Child is generated or born , then is the Mother and the Child Two , they are two persons ; but whilst it is yet in the Seed in the Mother , then the Seed is the Mothers , and the Mother hath dominion over it ; for when the Child is generated , then it hath its own life in it self , and hath the Center of Nature in its own Form , it ruleth not only in it self , but also externally without it self , in whatsoever is Seed . 4. Understand us aright , thus ; God's Spirit & the Soul's Spirit are two Persons , each is free from the other , and yet they stand both in the first Beginning , each hath its will. 5. But now it is right and just , that the Child should be obedient to the Father , upon forfeiture of the Fathers Inheritance ; the holy Spirit was the Souls work-master , and had created it , to that should the Souls Spirit be obedient , upon loss of the holy Spirits inheritance , viz. of the DEITY . 6. And though much might be written , yet it is very dangerous , in respect of the false or wicked Magia , for if the false or wicked spirit knew it , it would practise Witchcraft therewith . 7. Therefore we will so speak , that we may be well understood by the Children , and reserve the full or plain speaking of it for the Children , for it is not good to write that , seeing a Man knoweth not who will be the Reader . 8. But to the wicked and ungodly , we say , that they belong to the Devil , and shall have no part in our Writings , we shut them out with a thick wall or enclosure , and strong fortification or bullwark , that they may be blind , and not know our Spirit ; for we would not set the Serpent therein , our will and mind is gone out from them , therefore shall they not know us , though they carry us in their hands , there is a fast seal upon it . 9. Christ saith , * If ye have Faith as a grain of mustard seed , then ye might say to the Mountains , be ye removed and cast into the Sea ; that is not an empty void word , without truth and effect . The First Power of the Souls Will. 10. The † will if it go strongly forward , is Faith ; It frameth its own * form in the Spirit ; it hath also the Might or Power , that it can form or frame another Image in the Spirit , out of the Center of Natue . 11. It can give to the - Body another Form , according to the outward Spirit , for the Inward is Lord of the Outward , the outward must be obedient to it ; & it can set the outward in another Image , but not permanent . 12. For Adams , Soul had let in the Turba of this World , so that the Turba if it seeth a strange Child , is suddenly uppermost , and breaketh or destroyeth it ; only it continueth so long , as the Inward Spirit can tame and over-power the Outward . 13. And this Form Kind or Manner of Power , is called , Nigromancy , a transmutation or changing , where the Inward doth over-power the Outward ; for it is natural , as we consider , that when * we shall be changed , it is done by that very Turba , which hath the First Fiat . 14. For the Body is Sulphur , and sticketh in the Tincture , and the Spirit conducteth the Tincture ; therefore now if the First willeth therein or conanteth thereto , viz. the Soul , then can the Spirit of the Soul , make another Form or Manner of Image in the Sulphur ; but the Devil mixeth himself readily therein , for it is the Abysses Wonder , wherein he is Lord. The Second Power of the Souls Will. 15. Also understand us , thus ; The earnest will , which otherwise is called Faith , can with the Spirit do great things : the Will can set or put the Spirit into another Form or Condition , which is thus : If the Spirit were an Angel , a Similitude of God , yet the Will can make of it a proud or † stubborn Devil , and also of a Devil an Angel , if it sink down it self into Death , into Humility under the Cross , and cast it self again into God's Spirit , that he may lead it by his government , then it sinketh down into the still Eternity , quite out from the source or quality of Torment , into the still or quiet NOTHING , which yet is ALL , and then it standeth in the Beginning where God created it , and the word Fiat receiveth or embraceth it again , which containeth God's Image . The Third Power of the Soules Will or Spirit . 16. And then thirdly , the Souls Spirit , hath ability or power , to enter into another Mans Marrow and Bones , viz. into the Sulphur , and if he be false or wicked , to introduce the Turba into him ; so far as any is not armed with God's Spirit , but that he be found naked in the Spirit of this World ; as is to be seen by the bewitching Whores or Sorcerers . The Fourth Power of the Souls Will. 17. Fourthly , It hath power , if it be God's Child , that it can lead the Turba captive , and can pour it out upon the house of the wicked and ungodly ; o as Elias did with the Fire ; and h Moses before Pharoah ; for it can throw down Mountains & break Rocks . 18. This is understood , to be , so far as a place is capable of the Turba , that it hath made the Anger stirring , then it can be ; but if not , and that God's Spirit be in a thing , then it cannot be ; for Water will be poured into the Fires Turba , and it is as it were dead , and its ability or power lyeth in the dirt . 19. And therefore is the Heaven the middle or medium , between God and Hell , viz. between Love and Anger ; which o Heaven is created out of the midst of the Waters , so that the Devil cannot rule with his Turba , the Water turneth his purpose into scorn and derision ; as therefore the false or wicked Magia is drowned in the Water with its inchantment & h delusion . The Fifth Power of the Souls Will or Spirit . 20. Fifthly , The Soul hath might or ability , that , it may and can seek or search out all Wonders or o Works , which are in Nature , viz. Arts and Sciences , Languages , Building , Tilling or Planting , and Destroying ; it can subdue the Starry Heaven ; as h Joshua commanded the Sun that it stood still , and Moses the Sea , that it stood up , also he commanded the Darkness , and it came ; also it can make or produce the Earthly Life ; o as Moses the Lice & Frogs , also Serpents and other Wonders . 21. Also it hath Death in its power or might , that it can over-power that , if it ride upon the Brides-Chariot ; it can subdue and over-power the Devil , if it be in God. 22. There is nothing which it cannot subdue : only understand it aright , The Soul hath such might or ability from its Original , and such a Spirit it could have given forth out of it self , if it had not let in the Earthly Great Turba , which now giveth the stop : unless it be so , that the holy Spirit rideth upon its Chariot ; as with Moses , Elias , and all the Prophets , with Christ and his Disciples , also still continually , with the holy Children of God : they have all this Power or Authority , they can awaken or raise the Dead , heal the Sick , and expel all Diseases , it is natural , the Spirit only ruleth therewith , over the Turba . 24. But there is this on the other side to be considered , that the Soul knoweth very well what covenant , compact or agreement it hath with the Devil , and what propriety or part he hath in it ; it goeth not naked , unless it be so , that the Spirit of God conduct it , so that it hath him for a shield or defence , so that the Devils suttlety cannot press or slip into it . 25. It makes no wonder , unless God's Spirit awaken or stir it up , it giveth God the Honour and Glory , and attributeth the might & power to him ; it doth as a humble Child , and remaineth standing under the Cross , and letteth the Devil bluster over it , but it self sprouteth in Humility and Meekness through Death into the Eternal Life , and bringeth forth much fruit in Patience . 26. Thus the Devil can do nothing to that Soul , it is as it were dead to him ; he may with his Turba in the Earthly Life , with his helpers and instruments , wicked and ungodly Men , make a stir and racket , but he hath only scorn and derision in the presence of God for it , for he is a proud arrogant spirit , and would fain be above God's Wonders , but an Humility can bind him , or subdue him . 27. In such a manner may every man escape the false and wicked Magus , and also the Nigromancer ; for no power takes hold on them where God dwelleth : As Christ h in his Death overcame the Devil and Death : so also we in Christ ; for the Word that became Man dwelleth in us , and in that Word , we can rule over the Devil and Hell , there is no hinderance . 28. Thus we give you for an Answer , upon this Question , that the Soul in its Original is greatly powerful , it is able , and can do much , but only in that Principle into which it looketh or standeth , is its power and might ; for the Devil cannot rule over God : Its might or power is not given to it , as a King giveth Might , Power , Authority or Favour to any , but it standeth in Natures-right , therefore we are Children of the Omnipotency of God , and inherit his Goods in the Omnipotency . The Seventh Question . Whether the Soul be Corporeal or not Corporeal . 1. A Thing which is from no Beginning , hath also nothing , that can give it any thing ; and if it be something , it must seek the Beginning in it self , for every spirit dwelleth in the deepest Abysse of its substance , but if it must make the substance to it self , it can dwell in Nothing that is strange to it , but in it self in its own substance . 2. When God created the Soul , the holy Spirit surrounded it with the Tincture ; for it stood therein , as to one part in it self it was raw or red as the glowing of the fire is raw or red , and is surrounded with the Tincture . 3. As you understand , that from the warmth the growing existeth , that is a driving of the Tincture ; which driveth the Twig or Branch out from the Root , viz. out of the same Fire , be it cold or hot . 4. For the Darkness hath a Cold Fire , so long till it reach the Anguish , and then it kindleth it self in the hot , as is to be seen in an Herb , if it come into another quality . 5. Thus we give you to understand , that the Tincture , is the right and true Souls Body : for the Soul is Fire , and the Tincture goeth forth out of the Fire , which the Fire draweth again to it self , and meekneth or allayeth it self therewith , so that the fierce wrathful source or quality extinguisheth . 6. Thus the Tincture standeth in meekness , and it hath no substance or might or power in it self , but the Water is its might or power , there cometh out of the meekness of the Tincture , water to be . 7. For the Fire is desirous , and where there is a desiring of the Original , there is also a finding of the Original , thus the Fire findeth in the Tincture , Water , and turneth that into Sulphur , according to power or vertue of all the Seven Spirits of Nature , that is a Water of Life . 8. For the Tincture driveth up in the Water as a sprout , and the Fire in the Abyss causeth that . 9. Thus is the Water in the Sulphur of the Seven Spirits changed into the Mystery , and the great Areanum or Secret lyeth therein , Whatsoever God and the Eternity can do : Thus the Mystery containeth Two Forms , viz. Fire & Water , and * changeth it self according to Both , viz. according to the Fire , into Red , and according to the Tincture , into White ; so that a clear shining or glance existeth from the Fire ; so that the Life seeth or knoweth it self , out of which Reason and Thoughts exist , and the Mind is in the Wheel or Orb of the Anguish in the Fire , out of which the Essences exist . 10. And thus you see what the Blood is , viz. a House of the Soul , but the Tincture is its Body . 11. The right or true Soul hath no palpable Body which is called Soul , but in the Tincture groweth the Body in the Sulphur out of Sulphur , that is , every Spirit of the Seven Spirits of Nature desireth Substantiality , which is together Sulphur . 12. For Sul is power and vertue out of the Light , and Phur is power and vertue out of the Four Forms of Natures Original ; as in the h Third Book is mentioned at large . 13. Thus the Phur desireth Flesh , that is a Mixture out of Fire and Water , and is in the Tincture conceived and generated or born . 14. And the Tincture is the growing of the Body ; and the Fire is an Original of the Spirit through the Tincture : For in the Tincture the Souls Spirit taketh its Original , which , viz. the right true Image figureth according to God's Image , that is , according to all the Three Principles : for in the Fire the Soul is no Similitude of God , but in the Spirit , it is the Image of God. 15. For the First Soul was together incorporated with the Divine Substantiality , so that it had God's Body in the Virgin of Wisdom , in which the Tincture standeth ; this is the Angels Image . 16. And I give you for Answer ; that as to what concerns the Soul merely and purely , by which we understand not the Spirit ; it is a Fire-Globe with a Fire-Eye , and with a Light-Eye , which turn back to back , and one within another , as o the Wheel in Ezekiel , that can go on all sides ; though Babel have made clean another understanding upon it , but a blind one without Spirit . 17. But as to what concerns its Tincture out of the Light , which existeth out of the Fire and Light , it is a Spirit , where the Original of the Soul and of the Spirit , in Eternity cannot separate assunder , o it is an Eternal BAND ; and when the Blood goeth away , and the Body dyeth , then this Band continueth in Eternity . 18. The Body , as to what concerns the Soul purely , belongeth not to the Substance of the Soul , they are Two Substances , for the Body is the Souls Looking-Glass and dwelling House , also its proper portion , and it is also the cause that the meer pure Soul altereth or changeth the Spirit , viz. according to the Pleasure or Longing of the Body , or of the Spirit of this World. 19. By which then the Image in the Spirit becometh attered , all according to what is contained in the Will , which the Soul hath framed or contrived , or brought forth out of the Center , also out of the Fierce Wrath into the Light , viz. according to the Imagination . 20. And we give you to understand , that the Spirit can alter it self in this Time of the Body , which is done without its knowledge or apprehension through the Imagination , viz. through the seeking Lust or Longing Pleasure and Delight , where the desiring figureth such a Form in the Souls Will , as the lust or longing Pleasure is , to Evil , or Good. 21. And we say , that the pure Soul , is not corporeal , but there groweth a Body in the Tincture either heavenly or hellish , and yet it is no palpable body according to the outward , but a Power-Body , God's Body , Christ's Heavenly Body , heavenly Flesh , which Christ giveth us to eat in his h Testament . 22. It is a Body which the Turba cannot touch , or apprehend , it is immortal , unfadable , comprised in Nothing but only in the noble or pretious Tincture , which is without substance ; and this body is to the outward Flesh incomprehensible . 23. But the Outward Spirit , if the Soul do not hinder it , but letteth it in , bringeth its Imagination thereinto , and covereth , vaileth or obscureth it , so that another strange Image cometh to be in the Spirit , in the Tincture , according to the contents or condition of the longing Pleasure , or lust , viz. a Covetous of a Wolf , an Envious of a Dog , a Proud of a Horse , Peacok or other Beast or living Creature ; also of Toads , Adders , Vipers , Serpents , & other Worms or creeping things , which Image , God's Spirit , so long as it standeth or continueth so , doth not receive or accept . 24. And therefore Christ saith , You must be born anew , of Water and the Spirit , if you would see the Kingdom of God : and therefore God became Man , and brought the divine Image again into the Souls Tincture , being it was perished in Adam , so that now we must be born anew in Christ , if we will see God. 25. And this is done through the Imagination or Faith or Believing , for believing is eating of God's Body : and every Body groweth by eating . 26. And the New-Birth is not in such a Manner as Babel teacheth , her Matters are only a Looking-Glass of the right and true way into God ; which Looking-Glass must be broken : For Moses his cover or vail is done away , we should see further with clear Paradisical Eyes , understand thus much ye Children of God. The Eighth Question . In what Manner the Soul cometh into Man , or into the Body . 1. THis Question I understand of the Souls Propagation ; For how it came into Adam , Moses telleth you , and it is mentioned above ; but because you ask concerning its Propagation , how it cometh into a Child in the Mothers Womb ; we must put on another Habit or Garment . 2. In our h Third Part , it is written very exactly and at large , with many Circumstances , concerning its Propagation , how Adam was created in an Image ; He was Man and Woman before his Eve ; he had the fires and waters Tincture , that is Soul and Spirit , and should have generated his like , an Image of himself , out of himself , through his Imagination and own Love ; and this he could have done without disrupture . 3. For , as it is above mentioned , that the Soul hath such might or ability , to change the Body into another Form ; so it hath also had ability , to generate a Branch out of it self , according to its Property , if Adam had stood out the tryal or Proba . 4. But being he imagined after , or desired the Omnipotence , and let the Spirit of this World into the Soul into the Tincture , and the Serpent , and gazed on the Earthly Fruit , longing to eat of Evil and Good : then also his Tincture conceived such an Image , viz. a Monster , which was half earthly , thereinto also instantly the Turba insinuated it self , and sought the Limit . 5. Thus the noble or pretious Image was found in the Earthly , where then Fragility , Corruption and Death Began : and Adam could not then generate , for his Omnipotency was lost . 6. And would indeed for ever have been lost , if the Heart of God had not suddenly with the Word of Promise , turned in it self into Adams Soul , which so preserved it , that so Adams Image must break ; and the Soul with the heavenly Body , sink down through Death into the New-Life , where its Spirit became renewed again . 7. Thus Adam fell into inability into sleep , and the other or second Creation began ; for , God took the Waters Tincture , as in a Twig or Branch out of Adams Soul , and a o Rib out of Adam , ; and the o Half Cross in Adam , and framed a Woman out of it . 8. As ye know that the Woman hath the one half Cross in her h Head , and the Man the other ; for in the Head , in the Brain dwelleth the Souls Spirit , out of which God hath taken a Branch , viz. a Child , out of Adams Souls Spirit , and given it to the Woman , that she should not generate or bring forth Devils . 9. And the Man hath the Fires Tincture , viz. the right true Original of the Life . 10. And therefore hath the Woman gotten the Matrix , viz. Venus's Tincture , and the Man the Fires-Tincture , understand , the Woman hath the Lights-Tincture , which can awaken no Life , the Life standeth in the Fires-Tincture . 11. But now being it could not be otherwise , they must propagate in a Beastial Manner , in Two Seeds ; the Man soweth Soul , and the Woman Spirit , and is , being it is sown in an Earthly Soyl or Field , conceived or hatched , after the kind and man-of all Beasts , 12. And yet nevertheless , all the Three Principles are in the Seed , but the Inward is not knowable or apprehensible to the Outward ; for in the Seed there is no living Soul , but when the Two Tinctures come together , then it is wholly in Substance , for the Soul is in the Seed , Essential , and in the Conception or Hatching it becometh Substantial . 13. For , so soon as the Fire is struck up by Vulcan , then is the Soul in the Substance wholly perfect , and presently the Spirit goeth out of the Soul in the Tincture forth , and draweth the outward Dominion , viz. the Stars with or by the Air. 14. And thus is an Eternal Child , and and hath also the frail or corruptible Spirit with the Turba hanging to it ; which Adam through his Imagination took in . 15. And there the Turba instantly seeth the Limit in the Spirit of this World , and will enter into the limit , & then is the Body old enough , as soon as the Soul hath its Life , to dye : also many a Soul perisheth in the Essence while it is a Seed in the Sulphur . 16. But you are to observe this , that the Man hath the Fires Tincture , and the Woman the Lights Tincture in the Water , viz. Venus's Tincture , as is to be understood by both their vehement Imagination one towards another ; for the Seed in the Essence seeketh vehemently the Life : the Masculine in the Feminine in Venus , and and the Feminine in the Fire , in the Original of the Life . As we have very clearly explained it in the o Third Part , to which we refer the Reader . 17. And we give you for Answer , that the Soul cometh not at all or is breathed in from without into the Body , but the Three Principles , have each of them its own workmaster , the one forgeth or striketh Fire in the Center , and maketh the Center of Nature , and the other , Tincture and Fire , and the Third Mysterium Magnum , the Great Mystery , Earthly . 18. And yet is nothing new , but the Seed of Man and of Woman , is that very thing , and in the Mixture it becometh conceived or hatched , there groweth only a Twig or Branch out of the Tree . The Ninth Question , In What Manner the Soul uniteth it self with the Body . 1. THis is explained above , that all the Three Principles are in one another , and they generate a Child like themselves , all stand one in another , till the Turba breaketh the Body , and then the Soul standeth in the inward Body , viz. in God's Body ; or if it be false or wicked , it is in the Turba , which giveth it a Body according to the Imagination , all according to the the here-acted or committed Abominations . 2. The Soul standeth in the Blood of the Heart , there it hath its seat and original , the outward Water and Blood mixeth it self , but it doth not wholly captivate the Water of the Blood , but with the Imagination it is captivated . 3. Indeed it naturally captivateth the inward Water , but the Light of the Majesty , together with the Lights-Tincture , it captivateth not , but only through the Imagination ; therefore a Child is often more blessed than one that is old , who hath the Devil for an Inmate . 4. But there are not many born holy , but only out of or from good seed , where yet oftentimes according to some potent or mighty strong Constellation , a fierce wrathful Turba insinuateth it self ; as is to be seen , that often honest or godly Parents , have evil Children , but God knoweth who are his . 5. This a Man may see by Jacob and Esau , who strove in the Mothers Womb , also by Cain and Abel , Isaac and Ishmael , and many others . The Tenth Question . Whether the Soul be Ex Traduce , by Production , and humanely Corporeally propagated , or every time newly created and breathed in , from God. 1. IT is a high Wonder to me , what kind of Understanding & Philosophy the World hath , that it cannot resolve this , though hereby I do not blame you , for I know that such Questions pass among the Learned , in the Schools , where Men continually dispute & contend ; and their arrogant blindness must needs be a wonder to me , that there is altogether no knowledge of God in * Reason . 2. Here behold your selves ye wise Men , what ye are , or what ye understand , even nothing at all of the Mystery ; how will you then be Teachers ? a Shepherds Crook were better in your hands , then for you to put on the Garment of Christ . 3. O , ye shall give a severe accompt , for seducing the World & leading it astray , and yet ye boast , and set up your selves , as if ye were God , and ascribe to your selves Divine Power & Authority ; see what you do , you shall see against whom you have kicked ; I fear that ye are for the most part of you in Babel ; awake , it is day . 4. But to you my beloved Friend , it is answered , that the Soul is not every time newly created and breathed in , but is humanely propagated , as a Branch groweth out of a Tree ; or as I may better render it , as a Man setteth Grain or soweth Corn , and so a Spirit and Body groweth or sprouteth out of it . 5. And this only is the difference , that the Three Principles are ever wrestling about Man , each of them would fain have him , so that many times a wonderful Turba , becometh introduced , while it is yet a Seed . 6. But where the Parents , have Christ's Flesh , God's Substantiality in their Souls , so that Father and Mother are so , there it cannot be ; for Christ saith , h A good Tree cannot bring forth bad Fruit ; but the Turba can with or by * Reason , in this time get or enter thereinto . 7. So also o an evil Tree cannot bring forth good Fruit ; that is when the Parents are both evil , and captivated by the Devil , then an Evil Soul is sowen ; But the Principles cannot yet judge it , nor the Turba cannot , it is indeed an evil Child ; but CAN , if it convert , through its Imagination , enter in Verbum Domini , into the Word of the Lord. 8. But it is rare , and seldom done , that out of a black Raven a white one comes to be ; yet where it is halfe in halfe , there it may more easily be done , yet it is possible it may well be done ; God casteth no soul away , unless it cast it self away , every soul is its own judgement . 9. Observe this ye evil Parents , ye gather or procure Money for your Children , gather or procure Good Souls for them , that is more necessary for them . The Eleventh Question . How and in What Place the Souls seat in Man is . 1. A Thing that is without Ground , and yet seeketh and maketh a Ground in it self , hath its original and seat in the first compaction or comprehension , where it compriseth it self in it self , there is the limit in the most innermost , and it goeth forth out of it self , and seeketh forward , where then it maketh one Looking-Glass after another , till it findeth the first again , viz. the unsearchable limit . 2. Thus also is the Soul , it is comprized by God in the Heart , and the VVord which compriseth it , was in the Heart , viz. in the Center ; thus it continued in the Figure and Seat , as it was comprised by the Fiat , and is so to this day . 3. It dwelleth in the Three Principles , but the Heart is its Original , in the Heart therein , in the inward Blood of the Heart , it is the inward Fire , and in the Tincture is its Spirit , which hath a Glimps from the Fire , for it is surrounded with the Tincture , and burneth in the Heart . 4. And the Spirit moveth upon the Heart in the Pit or Concavity of the Heart , where the two Principles sever themselves , and burneth in the Tincture , as a Brimstone-Light , and distributeth it self further forth in the whole Body into all the Members : for the Tincture goeth through all the Members . 5. But the right and true Fire-Smith , in the Center , sitteth on the Heart , and carryeth his dominion with or by the Spirit , into the Head , and hath his carnal house , viz. the Mind and Thoughts , and the Five Prince-Counsellors , viz. the Five Senses , which exist out of the Five Spirits of the Original , as we have mentioned in the * Third Book , as also in the † Second and in the o First . 6. The Soul sitteth indeed in the inward Principle , but it ruleth also in the outward , viz. in the Constellation & the Elements , and if it be not a mymmick Ape , & suffereth it self to be captivated , then it is powerful enough over the outward , and the outward must suffer it self to be subdued , if the Soul sinketh it self down into God , and cometh upon the Chariot of the Bride again into the outward , that it hath the holy Spirit for an assistant . 7. Then no hinderance from the Devil availeth any thing , it destroyeth his nest , and driveth him out , he must stand in scorn and derision . 8. And this is our Instruction and Answer to this Question ; that it is not so to be understood , that when a mans Head is cut off , and the Blood runneth out , and the outward Life breaketh , that it hitteth and killeth the Soul. 9. No , it loseth indeed one Principle , but not the Substance of that Principle ; that followeth after the Soul , in the Tincture in the Spirit , as a Shadow , for the outward Substance reacheth not the inward in the Soul , but only through the Imagination . 10. Else there is nothing in this World that can touch or kill the Soul , no Fire nor Sword , but only the Imagination , that is its Poyson ; for it is Originally proceeded out of the Imagination , and continueth Eternally THEREIN . The Twelft Question . How the Souls enlightening is . 1. VVE are to consider , that if the Sun were taken away out of this World , then all things would be in Darkness ; and then outward Reason might say , we are in Dark Death , and in the fierce wrathfulness of the Cold , and it were so indeed . 2. Now behold , O beloved Mind , consider when thy Body perisheth , then thy Spirit also loseth the Sun ; and then how thou wilt be in the Light , and by what means thou wilt see , I offer to you in simplicity for your mind to consider of . 3. A thing , that is in the Eternal Liberty , if it continually entereth into the Eternal Liberty , hath no Darkness , for it dwelleth in nothing which affordeth that , it is free , as the Eye of God , which seeth into it self by or through the Substance . 4. When it imagineth in or according to the Lust , Pleasure or longing after any thing , then the Will goeth into that thing , which the desirous Pleasure or longing it self , maketh , that very thing receiveth or taketh in the will into it self and overshadoweth it , so that it dwelleth in the Darkness , and can have no Light , unless it go out again into the Liberty . 5. Thus we give you , earnestly to understand , that in all our matters and doings , we have no Light , if we enter with the will into that which is done or acted , if we set our Heart and Will , * upon the Work of our Hands , viz. upon Covetousness . Then we are in our Souls totally blind , and have no Light in us , but only the outward Light of the Sun , which giveth light to the outward Body ; if that breaketh or perisheth , then is the Soul captivated with that thing . 6. Understand here ; The Souls Spirit and Will , for the stock or stem of the Soul is a dark valley , it hath no Light , and if perhaps it lift up & kindle it self , yet it is but a fierce wrathful Fire-Flash , and is like the Devil , and cannot attain the Divine Light in it self . 7. The Cause is , it hath introduced Abomination into its Will and Spirit , which darkneth the Spirit , and holdeth it captive with the Turba , for God's Light goeth not back again , but forward into the Eternity . 8. And therefore is God's Eye twofold or in two parts , and standeth back to back ; as is shewed above in the * Figure ; One part goeth forward into the still Eternity , into the Eternal Nothing , viz. into the Liberty . 9. The other goeth back again into the Desiring , and maketh darkness in the Desiring , and therein the Center of Nature , and driveth on to the great Anguish and Sharpness . 10. Where then the Will sinketh down again out of the Anguish , through the Darkness into the still or quiet Liberty , and so bringeth along with it , out of the Anguish , the fierce wrath of the Mobility , and the earnest severe Sharpness . 11. In which Sharpness , the Liberty ( when the will bringeth the sharpness thereinto ) becometh a high Triumphant majestick Light , which is called God's Light , which giveth light Eternally , and can be barred in by nothing , for it giveth Light in the Eternal Liberty , and desireth nothing more . 12. And now if thou earthly Man shouldst think , that God would receive thy Spirit into his majestick Light , whilst thou introducest Abominations , viz. Covetousness , which hath pride and state , which is the Fire-Life of Covetousness , into thy will ; then thou wouldst thereby darken God's Majesty , and thy will and spirit , would stick still only in thy Covetousness , and would burn with the fire-source or quality of the Soul , in the glance of a looking-glass , viz. in pride or state , and couldst not reach or attain God's Majesty . 13. And if thou didst sit in the Cross of the holy Number Three , and wert surrounded with all the holy Angels , yet thou didst but sit in the darkness , and thy spirit would give Light only into the Looking-Glass of that substance or thing , which thou thy self hast introduced into the Spirit . 14. Therefore now if the Soul with its Spirit in its Image , will behold God , and see into God's Majesty and Eternal Light ; then must it in this world go two wayes ; and then it will retain the Eternal Body , viz. God's Image , as also the outward Life , together with the Earthly Body , and will introduce the Wonders for which God hath created it in the outward life , which it shall awaken in the outward life , even ALL of them into the inward life , and eternally rejoyce it self therein , and have them as a Looking-Glass , and the right and true way is as followeth . The highly pretions Gate of the Morning Redness or Aurora . 15. Behold thou beloved Soul , if thou wilt have God's Light , and see with God's Eye , and wilt also have the Light of this world , and nourish thy Body , and seek the Wonders of God , then do it as God himself doth it . 16. Thou hast in thy Soul Two Eyes , which are set back to back one of another , one seeth into the Eternity , and the other back into Nature , and goeth alwayes on forth , and seeketh in the Desiring , and maketh one looking-glass after another , let it be so , it should be so , God would have it so . 17. But the other Eye , turn not that back into the seeking , but with the right Eye alwayes draw the left backwards to thee , and let the Eye , together with the will of the wonders , not go from thee , from the Eye which is in-turned into the Liberty ; draw it s opened & made or acted * wonders to thee . 18. Let that very Eye , seek food for the earthly Life , but let it not go into the food , viz. into covetousness , but draw it hard and close to the seeing Eye , and let it not go . 19. But let the hands work and make or procure food , and let the Eye draw the Wonders to it , but not matter , else that which is drawn in will be darkness to thee . 20. Let the Devil behind thee roar before thy left Eye , he cannot enter in , unless thou lettest thy Eye take in matter . 21. Thus wilt thou , when thy earthly Body breaketh , see all the wonders in the left Eye with the right , which thou hast made or acted and found here in this life-time : and so when the earthly Body falleth away , then is also thy left Eye free from the † Nature of the fierce wrath . 22. And though it hath Nature , for it is Nature it self , which awakeneth and retaineth the wonders , yet it standeth then with the wonders in the Eternal Liberty , being it hath let in nothing of matter , therefore it is free . 23. And Nature with the Wonders , is a fire-sharpness , and layeth hold of the Eternal Liberty , and so maketh Majesty in the Liberty in the Wonders , from which the right Eye , which accounteth it self here in this life as dead , becometh enlightened , and rejoyceth it self Eternally with the left Eye in the Majesty of the highly joyous Kingdom , and eternally seeth God with BOTH Eyes . 24. This is one Gate , whosoever rightly in the spirit apprehendeth & seeth THIS , he seeth ALL whatsoever God IS , and CAN do : He seeth also therewith or thereby , through Heaven , Hell and Earth , and through the Substance of all Substances ; and is the whole Scripture , of whatsoever hath been written from the beginning of the world : but it is a pretious sight : the Old Man knoweth it not , he seeth it not , but the New Man born or generated in God. 25. But being we are so hard to be understood by the purblind mind , therefore we will render it more simply : behold when thou wilt with thy Soul , see God's Light , and wilt that it be enlightened from God , then do it thus . 26. Thou art in this World , and if thou hast a lawful honest Calling or Employment without falshood or wickedness , continue therein , work , labour trade and manage it as necessity requireth , seek * Wonders both in the Elements and in the Earth , be it in what Art , Science or Employment it will , it is all God's Work ; seek in the Earth Silver & Gold , make artificial works thereof , build , till & plant , it is all to God's h Deeds of Wonder . 27. But listen to this A. B. C. thou should not suffer thy spirit to enter thereinto , fil or satiate it self therewith , & make a Mammon of it , and to set thy self therein as in a Darkness ; else it is but God's Fool therein , and the Devils mymmick Ape , and setteh its will therein . 28. And thy noble Image becometh altered according to thy Imagination in the Spirit , according to thy will which is in Covetousness ; thou losest God's Image , for it is Magical , it is as subtile as a Spirit , and much subtiler , yea much subtiler and thinner than the Soul it self . 29. It is as God is , who dwelleth in the Eternal Liberty unapprehended by any thing , for it is thinner or purer then any thing ; and so is also thy noble or pretious Image , which yet standeth in Heavenly Flesh and Blood , and is the Substantiality out of or from God's Body . 30. It is Christ's Flesh and Blood , and thy Soul dwelleth therein , it is the Fire of the Majesty therein . 31. And the holy Spirit sitteth in the Heart of the Image , and goeth out of the Image forth , with Voices , Languages , Wonders , Songs and Sounds ; Into this Image thou bringest thy Wonders , if thou art true and faithful ; and do it thus . 32. Put thy left will into the work which thou dost ; and consider that thou art God's Servant , in the Vineyard of God , and labour faithfully , and put thy right will into God , into that which is Eternal , and see that thou be at no time secure or careless , but consider that thou art only in thy day labour , and shouldst continually listen to have the voice of the Lord , calling thee to come home ; give Reason no place to say , this is my Treasure , it is mine own , I have enough , or I will get or gather much , that I may come to honour in the World , and leave much to my Children . 33. Consider , that thy Children , are God's Children , and thou God's Servant , that thy work is God's work ; and that thy Money , Goods , Labour and Blood standeth in God's hands . 34. He may do with them what he will , when he calleth thee to go home into thy own Country , then he may take thy Labour and give it to another . 35. And give thy heart no place to introduce into thee the Will-spirit of High-mindedness , into the Image . 36. Sink down thy Will-spirit alwayes into Humility before God , and so thy Image goeth alwayes in the Humility with thy will into God's Majesty , and thy Image becometh continually enlightened with the high-triumphing Light of God. 37. O how chearful is the Soul , when its Anguish Source or Quality of the Fire , * tasteth Gods Light , how very friendly kind and courteous is it , how it boweth it self before God! Thus standeth the Soul and also the Image in the Spirit , all three one in another : for it is a Substance according to the holy Trinity . 38. Thus my beloved Brother , we give you in answer to this Question , that the Soul can no otherwise be enlightened than thus , this is its enlightening : It is in this world , and also in God ; it is here in this life , a Servant to the Wonders of God , those it should open with one eye , and bring them with the other into the Beginning , before God , and put all its substance and doings into God's Will , and by no means say of any thing in this world , this is mine , I am Lord over it , for it lyeth , if it say so . 39. It is all God's , it self is Servant , and should converse in Love and Humily towards God and its Brother , for its Brothers Soul is a Fellow-Member of it self , its Brothers Joy in Heaven with God , is also ITS Joy , his Wonders are ITS Wonders , for in Heaven * God is all in all , † He filleth all . 40. The holy Spirit is the Life in all , there is mere joy , no sorrow is there known , there all is God's , and all belongeth to the Image of God , there all is common and universal , one rejoyceth at anothers vertue and power , charity or glory , brightness and beauty , there is no grutching or envy , all that remaineth in Death and in Hell. 41. Therefore ye Elect Children of God Regenerated in Christ , take this into consideration , go out from Covetousness and own Self-will , ye have been a long time lead blindfold in Bable , * go out from her ; ye are called with a strong loud voice , it will shortly awaken or raise the Dead , let it prevail with you , that you may attain Eternal Joy in God. 42. The Spirit signifieth clearly , that whatsoever will not grow forth together with the new Sprout , that springeth forth in the Mother , ● shall and must go into the Lake of Fire and Brimstone , together with the Dragons Whore in Babel . 43. It is a time of earnest Severity , look not upon it with earthly eyes , it concerns thee nearly , thou wilt well see in thy Death , what kind of Judgement it is , in what time and under what Turba thou hast lived ; this we speak most earnestly as we ought . The Thirteenth Question . How the Souls feeding out of the Word of God is . 1. VVHen the Soul entereth into the majestick Light as above mentioned , and receiveth the Light of God , then is it altogether longing and h panting after it , and continually draweth into its desire , God's power and vertue , that is , God's Body , into it self ; and the holy Spirit is the power and vertue of God's Spirit ; thus it acquireth God's Body and Spirit , and eateth at God's Table ; all whatsoever the Father hath is his Sons , and whatsoever the Son hath is his Images . 2. It eateth Gods Flesh , Christs , Flesh and from that eating , God's Body groweth in it , so that it also hath Gods Body , and is Gods Child , not only his similitude , but Child , it is born in God out of God's Essence , and liveth in God. 3. When it heareth in this world God's Word taught or spoken from or by God's Children , then it layeth hold of the same , and eateth it . 4. The outward Man eateth earthly Bread , and the Soul eateth God's Bread , concerning which Christ said , h he would give us his Body for food . 5. And his Testaments are nothing else , we eate not spirit without body , for the Soul is Spirit beforehand , it would have a body , and thus it getteth Body and Spirit together . 6. Let this be told thee , O Babel , and consider how thou managest Christ's Testaments , what thou teachest ; when thou saist , Christ's Testaments are Spirit , without Body , thou denyest God , thou denyest God's Substantiality , Christ's Heavenly Body , which is greater than All , which is the Fulness of all things ; but in its own Principle . 7. Thou earthly Mouth shalt not chew it with thy teeth , the Soul hath another Mouth , and receiveth it under the outward Element ; the outward receiveth the outward , and the inward receiveth the inward . 8. Christs last Supper with his Disciples , was even so , the outward is a Remembrance , the inward is the Substance , for * the Kingdom of God consisteth or standeth in Power and Vertue , it is magical , not as a thought , but essential , substantial . 9. The Magia makes Substance ; for in the Eternal Nothing , there is Nothing , but the Magia makes somewhat where nothing is . 10. There is not only and barely Spirit in God , but Nature , Substance , Flesh and Blood , Tincture , and All : This world externally is a Similitude of the Inward World. 11. We tell you , we speak what we see , feel , tast , and know , and it is not fictions and conceits , and that not for our own sake , but for yours , as one Member is bound in duty to another , that our joy may be in you , and that we may partake with you as brethren in ONE Substance . He that desireth to know more in this , let him read our h Third Part or Book , where he shall find the Circumstances concerning the Souls eating , and of Christs Testaments . The Fourteenth Question . Whether such New Soul be without Sin. 1. VVE understand here the Propagated Soul in a Child newly born ; my beloved Friend , this is a very acute Question , but to you my beloved Friend , it shall be answered , that the time of the opening is born or generated , the day dawneth or breaketh , the night is passed away ; praise and * thanks be given to God for it , that hath generated us again to the Light , to an uncorruptible or unfadable Inheritance , and hath received us for his beloved Children . 2. You my beloved Friend know well the heavy Fall of Adam ; as we have exactly set it down in all our Writings , viz. that the Soul with its right Eye , hath turned it self away from God into the Spirit of this World , and is become disobedient to God , and hath destroyed its noble and pretious Image , and hath introduced a monstrous Image , and let in the spirit of this world , whereas it should with its will , have strongly ruled over it , and not at all , with the Soul , have eaten Evil and Good. 3. But now it hath done against God's Command , and put its Imagination into the Earthly Spirit , where suddenly the Turba captivated it , which hath introduced the Earthly Monster into the noble Image : And thus the Turba suddenly sought and found the Limit , in which the Image became broken ; and if the Word had not instantly set it self in the middle , it had Eternally remained broken . 4. And now also the Turba is become seated in the earthly Abyss , and hath captivated both Body and Soul , and bringeth the Body continually to the Limit , where then it breaketh it and casteth it away , and then the poor Soul remaineth raw and naked without a body . 5. Therefore it is necessary that it convert and turn with its right Eye into the Word again , and acquire again a Body generated or born of God , else it is raw or naked , and hath the Turba in it , which the Fire awakeneth in its great Anguish , for it is a vehement hunger , a seeker and a finder . 6. Thus it is now very apprehensible to us , that we are tyed and bound to the Spirit of this World with the Soul , for the Turba holdeth us captive in the fierce wrathful Anger of God. 7. And though our Soul do go forth , and become generated in God , yet it hath the Turba belonging to the outward Body , which consumeth it , for it searcheth through it even into the Abyss , and there it findeth that it is only a Looking-Glass of the Eternal : and then it goeth forth out of the Looking-Glass into the Eternal , and lets the Looking-Glass lye in the Nothing . 8. Thus you know very well , that the Soul with the Body in the Seed , is half earthly , for it is Sulphur , that is Phur and Sul , one among another , and the Turba is therein , which hath indeed might and power enough to break or destroy the Seed . 9. How then can a pure clean Soul be generated ? It cannot be ; It bringeth the Turba along with it into the world , and is sinful in the Mothers Womb. 10. But know , that God is become Man , or Incarnate , and hath put the word Fiat again into the Seed , though now the Turba be also in the earthly part , so that the Seed is not altogether free . 11. Yet it is in this manner with the Soul , so far as the Father and Mother are honest and vertuous , and in God , that the Soul is not left or forsaken of God , for it proceedeth out of the Fathers and Mothers Soul ; and though a Child die in the Mothers Womb , as it were without Baptism , yet it is baptised with the Fathers & Mothers Spirit , viz. with the holy Spirit , which dwelleth in them , and the Turba will be broken off in death , for the Faiths part presseth into God. 12. But with wicked and ungodly Parents it is in another manner ; The Soul , if the Child dyeth in the Mothers womb , falleth home to the Turba , and in Eternity reacheth not to God ; also it knoweth nothing of him , but is a Life according to the Essence & Property of the Parents . 13. Where yet it doth not reach to the kindling or burning , for the Soul had not it self acted or committed sin , but is a fountain-quality-Spirit , without self-desire and wonders , like the flame of Brimstone , and like an Ignis Fatuus , which cannot reach to God , but remain so between Heaven and Hell , in the Mystery , till the Judgment of God , which will gather in its harvest , and give every thing its right and true place of Repository . 14. Though perhaps our learned Masters in this may have another kind of Philosophy ; but we enquire not after their Art , we have eyes , they have Arts , we speak what we see . 15. Thus we give you to understand , that no Soul is generated or born into this world , without sin , how honest vertuous and godly soever the Parents are , for it is conceived and bred forth or hatched in earthly Seed , and bringeth the Turba of the Body along with it , and that hath also surrounded the Soul. 16. Therefore in the Old Testament God made a Covenant with the Children in Circumcision , and so * ordered in the Covenant that they must shed their Blood , and drown the Turba of the the Soul therewith . 17. And in the New Testament there is the Baptism , wherein the holy Spirit with the Water of Life , washeth off the Turba of the Souls water , that it may come to God , and become God's Child . 18. But if any will say , that every one that hath not baptism , as Jews and Turks and other People , with whom is not the knowledge thereof , who have not the Candlestick among them , that they are all rejected of God , although they never so vehemently press with their teaching , Life , and Death into the Love of God , that is a phancy and Babel-like spoken without knowledge . 19. Blessedness and Salvation lyeth not alone in the outward Word , but in the Power and Vertue : Who will exclude those that enter into God ? 20. Is it not Babel who seduceth , and confoundeth the whole world ; so that they have devided People into Opinions , and yet in their wills go but one way ? who is the Cause of this , but the Antichrist , when he drew the Kingdom of God into his might , authority and power , and made fictions concerning the Regeneration , of which when it comes to be day , the very Children will be ashamed of them ? 21. A Man may say with good ground , that Antichrists Doctrine , is a fighting with a shadow as in a looking-glass , and a falshood and wickedness of the Serpent , which continually beguileth Eve. 22. Thus it is apprehensible to us , that no Soul cometh into this world without Sin , every one bringeth the Turba along with it ; for if it were without Sin , then it must dwell in a totally pure body , which hath no evil will or inclination at all , in which there is no earthly seeking or desire . 23. But thus indeed is every body and soul tyed and united together , till the Turba findeth the Limit of the Body ; and then the Turba seeketh the works or actions of the Body ; as hath been mentioned above . The Fifteenth Question . How Sin cometh into the Soul , being it is God's Work and Creature . 1. IT is in such a manner as is above mentioned ; The Turba together with the earthly seeking , came along with it into this world : and so the Soul becometh vehemently drawn by two parties ; first by the Word of the Lord , which is passed into the middle , which there of Love is become Man or incarnate , that draweth the Soul continually into God's Kingdom , and setteth the Turba before the eys of the Soul , so that the Soul seeth in Nature what is false or wicked and sin ; and if it suffereth it self to be drawn , then it becometh regenerated in the Word , so that it is God's Image . 2. And secondly , the Turba also draweth the Soul mightily with its bands , and bringeth the Soul continually back into the earthly seeking or longing , especially in youth , when the earthly Tree sticketh full of green sprouting driving Essences and Poyson , and then the Turba thus flyeth strongly or mightily in , so that many a soul in eternity cannot become freed and loosed from it . 3. A thing which is from two beginnings , which stand in equal ballance or weight , doth by putting in more weight on the one part sink down , be it either by evil or good . 4. Sin maketh not it self , but the will maketh it , it cometh from the Imagination into the Spirit , and then the Spirit goeth into a thing , and becometh infected from the thing , and so the Turba of that thing cometh into the Spirit , and destroyeth first the Image of God. 5. And then it goeth further , seeketh deeper , and so it findeth the Abysse , viz. the Soul ; and seeketh in the Soul , and so it findeth the fierce wrathful Fire , by which it mixeth it self with the thing introduced into the Spirit : and so now sin is totally generated or born : and so now all is sin , which desireth to bring that which is outward into the Will. 6. The will should simply or singly be inclined and exercised in Love & Meekness , as if it were a nothing , or dead ; it should only desire God's Life , that God may work , act or create in it , and whatsoever it doth besides , its will should be inclined or intended so , as to do it for God. 7. But if it put its will into the Thing or Substance , then it bringeth that thing or Substance into the Spirit , which possesseth its Heart , and so the Turba becometh generated , and the Soul captivated with that Thing . 8. Thus we give you for an answer , that no Soul cometh pure and clean out of the Mothers body or womb , be it begotten by holy or unholy Parents . 9. For as the Abysse and Anger of God , as also the earthly world , do all cleave to and depend on God the Father , and yet cannot apprehend or touch his Heart and Spirit ; so it is also with the Child in the Mother Body or Womb. 10. If it be begotten of godly pious Parents , then each Principle , standeth in its own part , by it self ; when the Turba taketh the earthly Body , then the Heaven taketh the Spirit , and so the Majesty filleth the Spirit , and so the Soul is in God , and is free from pain . 11. But while the Soul sticketh in the Earthly Life , it is not free , and it is because , the Earthly Spirit continually bringeth its Abominations , with its Imagination , into it , and the Spirit must continually stand in strife against the Earthly Life . The Sixteenth Question . How the Soul both in the Adamical Body , as also in the New-born or Regenerate Body is held or preserved in such union together . 1. VVE have mentioned above , that there are Three Principles , which moreover are all Three in the Soul , and stand in one another as one thing : and we offer you this , that the strife in the Soul , beginneth in the Seeds while they yet lye shut up in both sexes in the Man and in the Wife , then clearly the Turba stirreth it self , in that the Essence of the Seeds drive up to a false or wicked Imagination , to a false or wicked desire . 2. And though indeed the Spirit doth subdue the Body , yet * it imagineth , and that the Turba causeth in the Seeds , and no Man can well deny , but that to many that very Imagination it self is offensive , and they wish it banished from them , where there is a right sincere Spirit ; therefore ye are to apprehend that the Souls Spirit sticketh in a miserable Pinch , and cannot be freed or loosed till the Turba taketh the Body . 3. There is no full union or agreement between the outward and the new-born or regenerate Man : the outward would continually devour the Regenerate , for they stand in one another , but yet each hath its own Principle , so that the outward cannot over-power the inward , if the Spirit do but continue in strife . 4. And they can thus well cleave one to another : for they all three stand or serve to God's Wonders , if they stand in their right and due order or subordination , each standing or continuing in its own Principle . 5. For the Soul hath the Fire-Dominion , and is the cause of the life of all three [ Principles ; ] and the Spirit hath the Lights Dominion , in which the noble or pretious Image standeth together with God's Love ; and the outward Spirit hath the earthly Lifes dominion , which should seek and open the Wonders , and the inward Spirit should give it wisdom wit & understanding to do it ; and the Soul should manifest or reveal to it the Abyss , viz. the great Secresy . 6. The Soul is the Jewel , and the Souls Spirit is the inventor or finder of the Jewel ; the earthly Spirit is the seeker , and the earthly Body is the Mystery wherein lyeth the Arcanum of the great hidden Secresy ; for the Deity hath manifested or revealed it self , with or by the Earthliness , as in a comprehensible Substance ; therefore now THREE Seekers belong to the Soul. 7. And you should not look upon it so , as if we undervalued the outward Life , for it is the most profitable for us of all , as to the great Wonders of God ; there is nothing more profitable to the whole Man , then that he stand still in his Threefold Dominion , and not go back with the outward into the inward , but go with the inward into the outward . 8. For the outward is a Beast , and belongeth not to the inward , but its Wonders which are generated forth out of the inward , and have opened or discovered themselves in a comprehensible Substance , they belong with their Figures , not with their Substance to the inward , those should the inward Spirit receive and take in , viz. God's Deeds of Wonder , for they will in Eternity be its JOY . 9. But we say , that the Soul , can very well be retained or held in the New Man , if its Tincture Spirit do but hinder the seeking and Imagination ; and though the outward Spirit be Beastial , yet the inward understanding Spirit can hold the outward and subdue it , for that is its Lord , but he that letteth the Beastial Spirit be Lord , he is a Beast , and hath also a Beastial Image in the inward Figure in the Tincture . 10. And he that letteth the Fire-Spirit , viz. the Turba , be Lord , he is a substantial Devil in the inward Image ; and then it is necessary , for the outward Spirit to pour water into the Fire , that it may hold the stern Spirit captive , whereas ( whiles it will not be God's Image ) it is a Beast according to the Inward Image . 11. And when we consider our selves in or as to the union , the outward Spirit is very profitable to us : for many a soul would perish , when the Beast-spirit acteth , which yet holdeth the Fire captive , and setteth the earthly beastial Labour and Joy before the Fire-Spirit , wherein it can delight it self , till it can through the Wonders somewhat discover its noble or pretious Image in the Imagination again , so that it seeketh it self again . 12. You my beloved Children who are generated in God , to you it is said , that it is not done without cause , that God hath breathed the outward Spirit into Adam , viz. the outward Life into his Nostrils . 13. It was dangerous for this Image , God knew how it went with Lucifer , and what the great eternal Magia can do ; Adam also might have become a Devil , but the outward Looking-Glass hindered that , for where water is it quencheth the Fire . 14. And many a Soul in its malice and wickedness would in a little while become a Devil , if the outward Life did not hinder it , so that the Soul cannot quite and totally kindle and enflame it self . 15. How evil wicked and venomous is many a one , that he would murther and commit abominable evil and wickedness ; but that his Fire hath Water , else it would be done and committed : as is to be seen in the Gall which is a fire poyson or venome , but is mixed with water , so that the pomp and fury of the Fire is allayed . 16. Thus it is also with the inward Substance ; the Spirit of this World hath insinuated it self in the Abyss into the Soul , and hath in its Source or Quality mortal Water , wherewith it often moisteneth the Soul , when it would spit fire . 17. Also the outward Spirit could not without the Fire have a Life , and though it hath Fire in all Creatures , yet the Fire is onely the fierce Wrath of the inward Fire . 18. The Inward Fire , consumeth Earth and Stone , also Body and Blood , as also the Noble and precious Image , if it becometh kindled or inflamed in the Will , and there the Water is a Medicine for it , which layeth the pomp or fury of going forth aloft over the Meekness of God , as Lucifer did . The Seventeenth Question . Whence , and wherefore , there is Contrariety of the Flesh and the Spirit . 1. YOu know beloved Brother very well , that Fire and Water is at Enmity , for the Fire is Life , and the Water is its Death , which you see very well ; when Water is poured into the Fire , then is the source or quality of the Fire out , and the Fire is in Death ; 2. But in Man it is not so totally in Death , in respect of the Light , which continually causeth the Fire , yet there is an Enmity , as between God and Hell there is Enmity , and yet Hell or Anger-Fire is Gods. 3. And God's Majesty would not be if his Anger were not , which sharpneth the Divine obscure hiddenness of the Eternity , by the fierce wrath of Nature , so that it becometh turned into Fire , out of which the high Light in the free Liberty becometh generated , which in the meek source or quality maketh Majesty . 4. And yet the Fire is the only Cause , that in the Light , in the Meekness there is a Springing ; for the Light existeth from the Glance of the Fire , and hath in it the source or quality of the Fire . 5. But as afore-mentioned , the Will sinketh in the Anguish into Death , and sprouteth forth again into the Liberty , and that is the Light together with the Fires source or quality , but it now containeth or holdeth another Principle in it , for the Anguish is become Love. 6. And just such a manner and kind it hath in the Body , for the Flesh striveth against the Spirit , the outward Fleshes Life is a Looking-glass of the most inward Fire-Life , viz. of the Souls Life , therefore is the Souls Spirit-Life , together with the Light in the Tincture the Middlemost Life , and yet becometh generated out of the Soul. 7. But understand us according to its precious height ; the Souls Spirit wherein the Divine Image standeth , originateth in the Fire , and is first the Will to the Fire ; but when the fierce Wrath to the Fire so sharpneth and kindleth or inflameth it self , then the Will cometh into great Anguish , like a dying , and sinketh down in it self , out of the fierce Wrath , into the Eternal Liberty , and yet it is no Dying , but thus the other or second World cometh to be out of the first . 8. For the Will now sprouteth into the other World , as a Sharpness out of the Fire ; but without such Quality flowing forth , in the Eternal Liberty , and is a moving , driving , and apprehending of the Anguish Nature ; it hath all Essences , which are become generated in the first sharp Fire-world in the Anguish ; but they are as one that goeth out of the Fire into the Water , where the Anguish of the Fire remaineth in the Water . 9. Understand us thus ; Concerning this Life of the Souls Spirit-Life ; the Soul is the Center of Nature , The Spirit is the precious Noble Image , which God created to his Image , herein standeth the High-Kingly and precious Image of God , for God is also thus , and comprehended in the same Lifes quality or source . 10. The Spirit is not severed from the Soul ; No ; as ye see that Fire and Shining is not severed , and yet also is not one and the same ; it hath a twofold source or quality , the Fire , fierce wrathful ; and the Light , meek and lovely ; and in the Light is the Life , and in the Fire Δ is the Cause of the Life . 11. Thus you may very easily and without much seeking find the Cause of the Contrariety of the Flesh and of the Spirit , for the Inward Spirit hath God's Body , out of or from the Meek Substantiality , and the Outward Spirit , hath the fierce wrathfull Fires-Looking-Glasses Body , viz. the Souls Looking-Glasses Body , which would continually awaken the fierce Wrathfulness , viz. the Great Wonders which lie in the Arcanum or secresie of the Souls Sternness , therefore the Inward Love-Spirit , hindereth it , that it should not lift up it self and kindle or inflame the Soul , else it would lose its Love-habitation and Image , and the Souls Fierce-wrath would destroy it . 12. The Contrariety is thus ; the inward Spirit would be Lord , for it Subdueth the outward ; and the outward would be Lord , for it saith , I have the Great Wonders and the Arcanum or Secret , and thus Glorieth about the Mystery , and yet is but a Looking-Glass of the Mystery . 13. It is not the Substance of the Mystery ; but a Seeking or Searching , like a palpable Looking-Glass , in which the Mystery becometh seen , he will needs be a Master , being he hath attained one Principle , and is an own Self-Life ; but he is to be accounted a Fool in respect of the Mystery . 14. Therefore loving Brother , if you would seek the Mystery , seek it not in the outward Spirit , for so you will be deceived , and get but a Glimps of the Mystery : go in even to the Cross , then seek Gold , you will not be deceived , you must seek the pure Child without blemish , in another World , in this world you find only the Rusty or Drossy Child , which is altogether imperfect , and now take this right thus . 15. Go from the Cross back into the Fourth Form , there you have Sun and Moon one in another , bring it into Anguish into Death , and drive on the made or framed Magick body so far , till it become again , what it was before the Center in the Will , and then it is Magical and hungry after Nature ; 16. It is a seeking in the Eternal Seeking , and would fain have a Body , therefore give him for a Body , Sol , viz. the Soul , and then it will suddenly make it a Body according to the Soul , for the Will sprouteth in Paradise with very fair heavenly fruit without spot or blemish . 17. There you have the fair noble and precious Child , you Covetous stiff-necked Person , we must indeed tell you , seeing it is together born and generated with the time , and yet we will hereby only be understood by those that are Ours . 18. For we mean not A Looking-Glass or Heaven ; but Gold ; wherewith you boast , that hath so long time been your Idol : That is born or generated , and puts the Eyes of the blind Cow or Beetle quite out at last , so that it seeth less than before ; but the Children shall see , eat and be fat , that they may praise God. 19. We speak wonderfully here , yet onely that , which we should speak , which yet none wonder at , that he knoweth the Mystery , who never learned it . Doth not an Herb grow without your counsel or advice , it enquireth not after Art ; so also is the Mystery grown without your Art ; It hath its own School , like the Apostles on the day of Pentecost , who spake with many Tongues and Languages without the precognita or the fore-skill of Art , and so is this Simplicity . 20. And it is a forerunning Message to thee Babel of thy Overthrow , that thou mayest know it , no fierce Wrath or Anger will avail ; the Star is born or generated , which leadeth the Wise-men out of the East , but seek them only where thou art , and find thy self , and cast the Turba away from thee , and so thou wilt live with the Children ; this we speak earnestly , there is no other Counsel or Remedy , thy Anger is the fire , which will devour thy self . 21. Or dost thou suppose that we are blind ? If we did not see we should be silent ; how would a Lye be pleasing to God ? and so we should be found in the Turba , which sifteth through the work and doings and substance of all men ; or do we this service for Wages ? is it our living ? why do we not hold to ; depend on Bread according to our outward Reason ? 22. If it be our day Labour , we should do as the Father will have us , For † we shall give an account of it in the evening ; this we speak dearly and earnestly with deep seriousness . 23. Thus we can certainly understand the Contrariety of the Spirit and of the Flesh , and apprehend very well , how Two Spirits are in one another , one striving against the other ; for the one would have God , and the other would have Bread , and both are profitable and good . 24. But let this be said to thee O Child of Man , lead thy life Circumspectly , let thy Souls Spirit be Lord , and then thou wilt * have fought a good fight here , for here it is a very short Time. 25. We stand here in the field or soyl , and grow , let every one have a care what fruit he beareth ; at the End of Harvest , every ones work will be put into its own Barn. 26. It is better to labour a little while in irksomness and Toyl , and expect the great reward , wages and refreshment , then to be here a little while a King , and afterwards to be a Wolf , a Lyon , a Dog , a Cat , a Toad , a Serpent and Worm in † Figure . 27. O Child of Man consider it , be warned , for we speak pretious things out of a Wonderful Eye , you will suddenly know it by Experience ; there is yet but a little Time , For , the Beginning hath clearly found the End , and this is a † little Rose out of the Beginning , pray become seeing , put away Covetousness from your Eyes , else you will wail and lament , and none will have pitty on you ; † for that which any one soweth , that he will also reap , and then what will Pomp and Honour avail you , when it falleth away from you . 28. Ye are here very Potent , and afterwards very Impotent : † ye are Gods , and yet your selves run to the Devil ; take pitty of your Life , and of your fair Heavenly Image . 29. You are God's Children , be not the Devils ; let not the Hypocrites with praise and flattery keep you back , they do it for their Belly and Honour sake , for Moneys sake , they are the Ministers or Servants of the Great Babel ? 30. Search thy self , ask thy Conscience , whether it be in God , it will complain against thee and say , drive the flatterer and hypocrite away from thee , and seek the clear Countenance of God , see not by a Looking-Glass . 31. God is for you , he is IN you , worship him , come with the lost or prodigal Son , to him , else none can take the Turba from you when you give him good words ; you must only through Death go into the other world , whereinto your hypocrisie and flattery cannot enter , else there is no forgiveness of sins ; and if you give all to the Hypocrites or Flatterers , yet you are at one time as well as the other , captivated in the Turba . 32. It is not so , as if one stood by and did take away the Turba from you , if you give him good words , No No , it is Magical , † you must be born again , as Christ saith , else you cannot attain God , do what you will , all Hypocrisie or flattery is deceit . 33. If you would serve God , then you must do it in the New Man , the Earthly Adam can do him no service , which is acceptable to him , Sing , Ring , Call , Crie , Pray , and what he will , and whatsoever he doth , it is but fighting before a Looking-Glass , the Will must be in it , the Heart must give it self into it , else it is a Conjecture and a fable or fiction of Antichrist , which filleth the whole world . 34. The WILL is Greater and Mightier , then much Crying , it can destroy the Turba , and enter into the Image , it hath might or power to be God's Child , it can cast away Mountains , and raise the Dead , if it be born or Generated in God , and that The Holy Spirit give it leave . 35. For it must converse in Obedience and great humility , and Only cast its will into God's Will , that God in it , may be the Will and Deed , that is the way to Blessednesse and Happinesse , and to the Kingdom of Heaven , and no other ; let the Pope or Doctors , Preach what they will to the contrary , all is lying and an Hypocritical flattering , fighting before a Looking-Glass . The Eighteenth Question . How the Soul departs from the Body in the Death of a Man. 1. HEre we will invite the World for a Guest , especially Babel the Whore , to try whether a Child can be made out of her ; for Death is a Terrible Guest , he throweth the Proud Rider with the Horse to the Ground . 2. My beloved Friend , that is a very sharp question , and needeth the Eyes of all the Three Principles , which can see very well , they must not die in Death , if they will enter in and see this , it must be Poyson to Death , and a Pestilence to Hell , it must take Death Captive , if it will see , else it gets no understanding , unless it self come into Death , then it will well feel what Death is , it will well tast , what that is , when one Principle breaketh , viz. one Life . 3. You have perceived above , that all Substances or Things are Magical , one being the Looking-Glass of the other , where in one Looking-Glass the desire of the first Looking-Glass , becometh opened and cometh into Substance , and then as in all substances or things , the Turba is , which breaketh or destroys all to the first substance , and that is alone and hath no breaker or destroyer . 4. For , there is nothing more , it cannot be broken or destroyed , it standeth in it self and out of it self , and goeth whither it will , and then it is every where in no place ; for it is in the Abysse , where there is no place of Rest , it must only rest in it self . 5. They seeing all Substances or Things , are come or proceeded out of One , therefore is the Beginning also in the Last Substance or Thing , for the Last is again turned back into the first , and seeketh the first ; and findeth it in it self , and when it findeth the first , it letteth all the other go , and dwelleth in the Limit , and there it can be without source quality or pain . 6. For , there is nothing that can give it source quality or pain , it is it self , the thing of the first Substance ; and though it be another thing , yet it is but its Twig , or Branch , and hath its will , and none other , for there is nothing that can give it another will. 7. We give you to understand concerning dying , thus ; the beginning seeketh the Limit , and when it findeth that , it casteth the seeking away , that is the Earthly Life , that will be cast away , it must break or destroy it self . 8. For , the Beginning , viz. the Soul , continueth in the Limit , and lets the Body depart , and there is no complaint about it ; also the Soul desireth it no more , it must go into the Limit , viz. into the Wonders of that which hath been done or wrought . 9. The Souls Spirit hath no woe done to it , when the Body departeth , but woe is done to the Fire-Life ; for the Matter of the Fire , which hath generated the Fire , that breaketh away , but only in the Substance . 10. The Figure , remaineth standing in the Will , for the Will cannot break , and the Soul must continue in the Will , and taketh the Figure for Matter , and burneth in the Will ; for the first Glance of the Fire , goeth not away , but its Matter of the Earthly Life , viz. the Phur , will be broken away from it . 11. Thus the Fire becometh impotent , and passeth into the Darkness , unless it be so that the Spirit have Heavenly Substantiality , viz. God's Body , then the Fire , viz. the right or true Soul , received that same meek Body for a Sulphur , then the Soul burneth in the Love-Fire , and is wholly gone away out of the first Fire-Life . 12. It is now in God's Principle , the first fierce wrathful fire cannot touch it in Eternity , for it hath gotten another Source or Quality , and is rightly and truly New born or Regenerated , and knoweth no more of the first Life , for it is swallowed up in the Magia . 13. The Turba remaineth in the Earthly Body , and becometh that again which it was before the Body was , viz. a Nothing , a Magia , wherein all its doings matters or substances stand in Figure , as in a Looking-Glass ; but not Corporeally , but according to the Manner of the Eternity ; as we apprehend that all Wonders , before this world stood in a Mystery , as in the Virgion of Wisdom , but without Substance . 14. Thus now we apprehend also here , that , that very Mystery , in its parting became so Manifested , that it cannot in Eternity be extinguished , but remaineth Eternally standing in the Distinction and in the Separation , and is seen in the Magia , in the Separation or Parting , after that manner as it hath here formed it self . 15. Thus it is apprehensible to us , what the Separation or parting is , viz. This ; the Turba hath found the Limit of the Substance , for sickness to Death is nothing else , but that the Turba hath kindled it self , and will break or destroy the Substance ; It is at the Limit , and will cast away the Introduced Medium or Middle . 16. And this is also the Cause that the Body Dyeth , the Turba passeth into it self into the Fire , and so the Outward Life extinguisheth , for the Lifes fire becometh withdrawn from it , and then it goeth into its Aether , and is at its Limit . 17. And so now if the Souls Fire hath not in its Spirit , God's Body , nor in its will , in its Desire , then it is a Dark Fire , which burneth in Anguish and in great horrour , for it hath only the first four forms of Nature in the Anguish . 18. And if the Will hath nothing of the Power or Vertue of Humility , then there is no sinking down or into it self , through Death into Life , but it is like an anxious furious Wheel , that would fain alwayes go upwards , and yet it goeth downwards on the other side ; It is a kind of Fire , and yet it hath no Fire burning or flaming . 19. For the Turba is the very stern or strong Austereness or Astringency and Bitterness , where the bitterness alwayes seeketh the Fire , and would strike it up , and the harsh Astringency holdeth it Captive , so that it is only a horrible Anguish , and goeth alwayes in it self as a Wheel , and Imagineth ; yet it findeth nothing but it self , it draweth it self in it self , and impregnateth it self , it devoureth it self , and is its own Substance . 20. It hath no other Substance but this , viz. what the Souls Spirit hath made or acted in the outward Life , as Covetousnesse , or High-mindednesse , Cursing , Swearing , Scorning , Jeering , Disgraceing or Back-biting , Slandering , Envy , and Hatred , Fierce Wrath , Anger , Falshood or Wickedness , that is its Food and the pastime of its Exercise , for the Turba taketh its Substance Matters or Doings along with it in the will , * its works follow after it . 21. And though perhaps it hath done or acted somewhat that is good , yet that is done but in a Glymps for a shew in appearance , out of a vain Glorious or Hypocritical Mind ; and so it standeth afterwards in a continual Climing up , it Elevateth it self continually , it would alwayes be above the Meekness , and yet apprehendeth or knoweth it not , nor seeth it , it is a Continual Elevation above God , and yet is but an Eternal sinking down , it seeketh the Ground or Foundation , and there is None , and this is its Life . 22. And if it hath in its life-time , laid hold of any thing that is pure of the Love , as many that at Last convert in the End , those sink down thus in themselves , through the Anguish ; for the Humble sparkle , goeth down through Death into Life , where indeed the Souls Source or Quality and Pain taketh its End ; but it self is a little Branch or Twig Sprouting into God. 23. Now what Purifying-Fire or Purgatory , the Soul hath , before it can enter into it self with the little Sparkle , cannot sufficiently be written or expressed , and how it is then detained and plagued by the Devil , which the too wise and politick world will not believe , it is so Cunning , and yet so blind , it understandeth it not , and yet continually hangeth or dependeth upon the LETTER . Oh that none might come into it , we would willingly be silent . 24. But we speak of no strange source , quality or pain , but only of that which is in the Turba , also of no Power of the Devil over the poor Soul , but only its terrour and horrible Apprehension of what is represented before it , so that the Souls Imagination is sufficiently terrified therein . 25. It is not by far in such a manner with the Soul , as Babel teacheth , saying , the Devil beats and torments the Soul ; that is very blindly spoken ; the Devil is not at Odds with his Children , they must all do his will ; the Hellish Anguish , and horrour is torment enough to them , every one in his own abominations ; Every one hath his own Hell , there is nothing else that layeth hold of it but its own Venom or Poyson . 26. The Four Forms of the Original of Nature , is the Common or Universal source quality or Torment , which every one feeleth according to his Turba , one different from another ; as a Covetous one hath Frost , an Angry one Fire , an Envious one Bitterness , a Proud stately one , hath flying up and yet Eternal sinking down , and falling into the Abysse ; A Blasphemer swalloweth up into himself the Turba of his belched forth Abominations : A false or wicked Deceitful Heart hath the fourth Form , viz. the great Anguish . 27. For , the Turba standeth in the Fire * Circle or Globe , viz. in the Heart of the Soul , and false or evil speaking , Lying , and untruth or unfaithfulness are an horrour or abomination and Gnawing , a Cursing or Anathema in it self , and so on . 28. A Potentate , who hath oppressed the poor and Miserable , and consumed his sweat or Labour in Pride , he rideth in the Curse of the Miserable in the full height of the Fire , for the necessities and distresses of the Miserable stick all in him . 29. He hath no Rest ; his Pride climbeth up Continually , he doth in his condition there , as he did here , he seeketh continually , and yet wanteth all things ; that which he had too much of , that he hath now too little of ; he devoureth himself continually for Substance to feed on , and yet hath none , for he is Magical . 30. He hath lost his right true Image , and hath as it were the Image of a Proud Prancing Horse , or of that which he hath here been Conversant about , that which he taketh with him in his will , that is his Image ; * where his Heart is , there is his Treasure also , and that in its Eternity . But Sir , smell and consider , what the Last Judgement bringeth with it , wherein all shall pass through the Fire , when the Floar shall be purged , * and every one go into his own place , at which the very Devils do Tremble . The Nineteenth Question . How the Soul is Mortal , or how it is Immortal . 1. A Thing which hath an Eternal Beginning , hath also an Eternal End ; as the Essence of the Soul hath . 2. But as to what concerneth the Image which God created , which hath a Temporal beginning , that is generated out of the Eternal , and will be set in the Eternal Substance without source quality or pain . 3. And where there is no source quality or pain , there is no Death ; and though there be source quality or pain , as in Heaven there is source quality or pain , yet it is in One will or in Harmony , and that is grounded or founded in the Eternity : There is nothing that findeth it , and so nothing can come into it . 4. And now where there is one will , as in God , who is all in all , there is nothing else that can find the wil , there is no Turba there , for the will desireth nothing else , but only it self and its Twigs or Branches , which all stand in one Tree in one Essence ; the Tree is its own Beginning and its own End. 5. The Soul is proceeded out of God's Mouth , and goeth in the dying of the Body , again into God 's Mouth , it is in the Word , the Substance , and in the Will , the Deed. 6. Who will now judge or condemn that thing which he hath in his own Body ? as the Souls is , which is in the Body of God , it is hidden from all Evil , in God ; Who will find it ? none but Gods Spirit , and one Soul another , and the Communion and Fellowship of Angels . 7. But the wicked Soul hath lost its Image in the Limit , for it is entered into the Limit , and the Limit is the End of the Image ; the Turba destroyeth the First Image , and draweth the Wills Substance or Actings to it for an Image , and these are also Immortal , for the Eternal Nature dyeth not , for it is from no Beginning . 8. If the Eternal Nature in the Anger-fire , should die , then also God 's Majesty would Extinguish , and of an Eternal something , there would be an Eternal Nothing , and that cannot be ; that which is from Eternity continueth Eternally . 9. The False or wicked Soul can awaken no other Source or Quality , but only that which hath stood from Eternity in the Anger-Eye , viz. in the Center of Nature , 10. All hath been from Eternity , but Essentially in the Essence , not in the Substance of the Essence ; not Substantial Spirits but Figured Spirits , without Corporising , have been from Eternity , as in a Magia , where one hath swallowed up the other in the Magia . 11. And out of Both , the Third is come to be , according to the Form or Manner of them both : there hath been a stirring up from Eternity , and a figured Substance , and the Creation hath set all in * Wonders , so that in the Eternal Magia now and in Eternity all standeth in Wonders . 12. If the wicked Souls had introduced no Substance in their will , then there had been no Woe in them , there would have been no feeling or perception of pain but Magia ; but the Substance is an Image , and is in the Turba , and so there is a perceptible source quality or pain . 13. It is a dying and yet no dying , but a will of Dying , viz. an Anguish in that same Substance or Thing , which is introduced into the will. 14. And that causeth that all things pant after God , and yet cannot reach him , and that maketh Anguish and Sorrow for the Introduced Evil , * the Soul continually thinking , if thou hadst not done this or that , thou mightest have attained the Salvation of God , and so the Evil Substance Matter or Thing done or committed , maketh the Eternal Despair . 15. Therefore we say , that no Soul Dyeth , be it in God , or in Hell , and its Substance or Doings remain standing Eternally to the Glory of God's Wonders . The Twentieth Question . How the Soul comes or returns to God again . 1. THis is clearly enough explained already , that it hath been spoken out from God's Mouth , and by the Holy Spirit created into the Image of God. 2. Therefore if it continue so , then , when it passeth out of the Earthly Life , it is clearly in God's Mouth ; for it is in God's Body ; No Source Quality or pain toucheth it . The One and Twentieth Question . Whither the Soul goeth when it departeth from the Body , be it Saved or not Saved . 1. HE that understandeth rightly the three Principles , hath here no further question : for the Soul goeth not out at the Mouth , for it went not in at the Mouth ; but it passeth only out of the Earthly Life , the Turba breaketh off the Earthly Life , and then the Soul remaineth standing in its Principle . 2. For , the Body doth not lay hold of it , no Wood nor Stone layeth hold of it , it is thinner than the Air , and if it hath God's Body , then it goeth directly as a Conquerer quite through the Turba , viz. through the Anger of God , and quite through Death , and when it is through , then it is in God's Body : 3. It continueth with its here-made-Wonders and Substance or Matters and Doings , it seeketh God's Majesty and the Angels Face to Face . 4. Where it is , it is in the unsearchable World , where there is no End nor Limit , whither can it then go away from thence ? * Where the Carcase is , thither the Eagles gather together : It is in Christs Flesh and Blood , with Christ its Lord. 5. And though it should go a Thousand Miles , yet it would be in that Place where it was when it went forth , for in God there is no Limit , near and afar off is all One , in him . 6. It is as swift as the Thought of a Man ; it is Magical , it dwelleth in its * Wonders , they are its † House or Mansion or Habitation . 7. The Substantiality Externally without it , is Paradise , a springing or sprouting , blossoming and growing , of all bright fair Heavenly Fruits : As we have all sorts of Fruits in this World , which we feed on in an Earthly Manner : So also there are all manner of Fruits in Paradise , which the Soul may Eat of , they are in Colour and Vertue and Power as also in Substance , not as a Thought , though they are as Thin and Subtile or pure as a Thought , yet Substantial , comprehensible to the Soul , palpable to be felt and handled , full of Vertue and Power , also Jucy or full of the Sap of the Water of Life , all from the Heavenly Substantiality . 8. The Heavenly Body of the Soul , is from the Pure Element , out of which the Four Elements are generated , and that giveth or affordeth flesh , and the Tincture , Blood ; the Heavenly Man is or consisteth of Flesh and Blood , and the Paradise is the power or virtue of the Substantiality : It is Heavenly Earth , not comprehensible to our outward Reason . 9. But we will now once more teach another A. B. C. All have not Christ's Flesh on them in this World hidden in the Old Adam , indeed of very many scarce one , onely the Regenerate , who are gone forth from their own Will into Gods Will , in whom the Noble and Precious * Grain of Mustard Seed is sown , there a Tree is sprung up and grown . 10. Most Souls go from the Body without Christ's Body , but they hang by a Threed , and are in their Faith at last entered into the Will , which Souls are indeed in the Spirit in the Image , but not in the Flesh . 11. They wait for the last Judgement Day , wherein the Image , viz. the Body will go forth out of the Grave out of the first Image , for God will awaken or raise it up through Christ's Voice , even that Image which Adam had in his Innocency , which is sprouted or grown with or by Christ's Blood. 12. But the Earthly Body shall not touch it , that must also in the Turba come before the Judgement , but after the Sentence of the Judgement the Turba swalloweth it up , and the wonders only remain standing . 13. Understand us aright thus ; Those Souls which must thus wait for their Bodies at the Last Judgement Day , they continue with their Bodies in the still Rest without feeling any pain , till the Last Judgement Day , but in another Principle . 14. They have in the Earth no Darkness , also no Majesty , but they are in the One onely still-Liberty in Rest , without pain , without touching of the Body ; 15. But they see their * Wonders , yet they perform nothing in them , for they wait upon God , and are in Humility ; for they are sunk down through Death and are in another World ; but there is yet a Cliff or Gulf , between them and the Holy Souls in Christs Flesh and Blood , yet not a Principle , for they are in one and the same Principle . 16. But a Spirit without a Body , hath not that Might or Power , as that Spirit which is in the Body , therefore they are in the Rest , they are under God's Altar ; 17. When the Last Judgement Day cometh , it will then go forth , and eat of God's Bread , and put on God's Body , as is mentioned in the Revelation of John , where the Souls * in white Garments under the Altar ; say , Lord when avengest thou our Blood ? and it is said to them , that they should rest a little while , till their Brethren come to them , which shall be slain for the Witness of Jesus . 18. But the wicked Souls have another place , viz. in the most innermost , which also is the most outermost , in the Darkness : those Souls dare go no whither , they remain directly with the Body , in their Substance or Doings , but not in this World ; also they do not touch the Earth . 19. They are indeed powerful over the Earth , they can open it without Substance or Labour and Feeling , but the outward principle they have not , they are not powerful enough over the outward Spirit , and yet it can a long time play jugling Tricks in the † Sydereal Spirit . 20. As many of them appear again in the Starry Spirit , and seek rest or Abstinence , also cause much terrour and hurliburly in Houses , all which they do through the starry Spirit , till that be consumed , and then its Pomp lyeth in the Darknesse , and expecteth the Last Judgement . 21. Our Babel saith , it is the Devil which goeth about so in the form or shape of the Soul ; indeed there are right Devils enough with a Damned Soul ; but it is not a very Devil , such a one , as is in the Abysse , and very readily plagueth the Soul in the time of the Body , in the Abysse of the Soul. 22. Though indeed it is not difficult for him to put on a Deceivers Hypocritical Garment , he can easily put on an Outward Garment , to seduce and to terrifie Man. 23. But this we must complain against Babel , that she is so altogether blind , and hath so little knowledge of God : she hath cast away the true Magia and Philosophy , and taken in the Antichrist ; now she wanteth Wit Ingenuity or Understanding ; she hath Art , but only Wit and Understanding faileth her and breaketh , she hath broken the Looking-Glass , and seeth with Spectacles . 24. What shall a man say ? the world is blindfold , men draw it into a Snare , and lead it captive , and it seeth it not , and it were indeed free , if it did but see it , there is wicked knavish Cunning in the String men bind it with : Thou wilt soon become seeing , it is bright day , only * Awake thou keeper of Israel . 25. Thus beloved Friend , be informed of this , that there is great difference of Place and Condition among Souls , all according to that into which a Soul is entred . Is it holy and born anew or Regenerate ? then it hath a Body , which waiteth only for the Wonders of the Body , at the last Judgement Day ; it hath comprised them clearly already in the Will , but they shall stand before the Judgement at the Last Day : All Souls the Good and the Evil , every one shall receive its Sentence and Wages : 26. The Holy shall be set in the sight of the Wicked , that they may see and tast the Causes of their Source and Torment . 27. If any shall conceit a several place or space , where they shall sit one among another , that is quite contrary to the Magia ; every one is in its own Land Soyl or Countrey , and not bound to the place of the Body , but it may be where it will , and and then wherever it is , it is there either in God or in the Darkness ; 28. God is every where , and the Darkness is also every where ; the Angels are also every whery ; every one in his own Principle and in his own source or quality . 29. The Conceits of outward Reason , without apprehension and knowledge of the Principles is a fighting with a shadow in a Looking-Glass ; If I did ask a Thousand times , and should be alwayes answered something concerning God , if I were but still in Flesh and Blood ; I should look upon it as Babel doth , which supposeth the Soul goeth up into a Heaven above the Stars ; I know nothing yet of that Heaven , and I can well forbear being there . 30. It is indeed above , and there are the Angelical Prince-Thrones , but this * Eye of this Aether , is OUR Principality and our Kingdom . 31. Indeed it is all one with them that are in the UPPER Heaven and with them that are in OURS , but our Creation and Substance or Doings is in our Aether ; A Soul may well go thither if it desireth , it will be very lovingly received and entertained by Gods Angels . 32. For there is the same Substance of God with them as with us , and this only is the difference , that they have Angelical works among them wholly pure without spot or Blemish , and we have the Great Wonders , therefore they delight also to be with us , and they are besides that , † Our Ministring Servants during the Life of the Body , and resist the Devil . 33. Now being the Angels are in this World in the Holy Principle , whither should the Soul then first go ? perhaps into Pride as Lucifer did , might Babel think ; O no , it remaineth in Humility , and looketh upon Gods † Wonders ; as God's Spirit goeth , so that goeth also . The Two and Twentieth Question . What every Soul departed doth , whether it rejoyceth or no , till the Day of the Last Judgement . 1. THis Question compriseth or treateth of the richly Joyful Glorious Gate to the apprehension of the * Victorious Garland of the Soul. 2. When a beloved Son travels abroad , for Arts and Sciences and Honour into a strange Countrey afar off , he often thinketh of Home , and of the time of return to enjoy his Parents and Friends ; he rejoyceth at the thought of that day , and waiteth for it with inward Joy and Longing , and exerciseth himself in his † affairs , that he may get also Art and Ingenuity or understanding and experience , wherewith he may rejoyce his Parents Kindred and Friends . 3. In like manner we offer to your Mind , and give you this to Consider of , that the Soul without the Body , hath great inward Joy , and waiteth for the last Judgement Day , with great inward desire , when it shall get its bright fair Holy Body with the wonders again . 4. Also its rest in its Will , where then it seeth its works according to the kind and manner of the unsearchable Magia , which it will first get in the Figure at the last Judgement Day , with the New Body out of the Old. 5. And it is highly apprehensible and perceptible to us , but in the Spirit according to its knowledge , that the blessed Souls , rejoyce in their here-Exercised-Labour , and do exceedingly recreate themselves in their Wonders which they see Magically ; For those which have brought many to Righteousness , those have their wages in the Magia in the Will , before their Eyes . 6. Those who have suffered much persecution for the Truths sake , they see their bright Triumphant Garland , which they shall at the Last Judgement Day , set upon the New Body . 7. Those that have done much good , shall have it shining in the Will before their Eyes . 8. And they that have been for Christs Doctrine and Truths sake , despised persecuted and slain , their Tryumphal Victory is before their Eyes , like one that hath overcome his Enemy in Fight , and represents the Victory before his King and Prince , which he hath in Great Honour and Glory , where his King receives him with great Joy , and keeps him by him as his faithful Assistant . 9. Now what joy is in these , we have no Pen to Write ; only we apprehend that those for the most part , in this world have put on God's Body , and so are in greater Perfection then the other ; they wait for the Last Judgement Day , with Great Joy Honour and Glory , when their Works in the Heavenly Figure shall pass before their Eyes , and the wicked shall see † against whom they have kicked . 10. Every such Soul rejoyceth in great Hope before the Face of God , at that which shall befall it : for it apprehendeth its wages , but cannot receive that without the Body , for it hath done its Labour in the Body , therefore it will get that again also which will follow after it in the New Body . 11. For although the highly pretious Holy Souls have in this world put on Christs Body , so that they stand as an Image of God in Heaven , yet all their works have been made or wrought in the Old Body , which was God's Looking-Glass , and they shall in the Resurrection be presented to them in the Figure exactly Heavenly in their Body . 12. For the first Image which Adam was before the Fall , is become Regenerated in Christ , and will be put on to the Soul again with its Wonders , and though it hath Gods Body aforehand , yet the Wonders stand in the first Image . 13. But the Turba , with the outward Kingdome of the outward source or quality , is gone , for it was a Looking-Glass , and is now become a Wonder ; It liveth without Spirit as a Wonder , and will be put upon the Soul in great clarity or Brightness from the Light of God : which the Holy Souls rejoyce at exceedingly , and wait for it with great longing . 14. And we present to your apprehension , that every blessed Soul † trimmeth its lamp , that it may go to meet its Bridegroom at the Last Judgement Day , they renew their Wills continually , and consider how they shall rejoyce in their New Bodies in the Wonders with all holy Men and Angels ; there is a Continual rising up of Joy in them , when they think of that which is to come , every one according to their vertue or capacity . 15. As their works have been different upon Earth , so also is their Hope ; for a day Labourer who hath done much service , rejoyceth at his wages , so also here there is a friendly Substance of Solace among them and in them . 16. All scorn and blasphemy laid upon them , which they were not guilty of , is a great Victorious Honour and Glory to them , that thus have suffered in Innocency wrongfully , and put on Patience in Hope , and this they have moreover , that death cannot take from them nor add to them , the Soul taketh along with it what it hath comprehended . 17. Their often hearty Prayers well wishing and well doing to their Neighbour , is their food , which they eat , and rejoyce themselves , till their New Body shall eat Paradisical Fruit. 18. But those which have put on God's Body here , they eat without Ceasing at Gods Table ; but the Paradisical Fruit belongeth to the Body of the Wonders , which shall arise out of the Grave , which was created in Paradise : For it was made out of the beginning , and bringeth the End with the Wonders again into the Beginning . 19. And wonder not , as if we speak , as likely we are understood in your Eyes , concerning TWO Bodies of the most holy Saints , indeed there is not two of them , It is but ONE ; consider only how God's Substantiality filleth all , and that is God's Body , which is in this Life , put on to the holy Souls . 20. For they cast their Will into God's VVill , and so they receive also God's Body , which filleth All : their VVill dwelleth in God's Body , and eateth in God's Body , of God's VVord , of God's Fruit , of God's Power and Vertue , and Christ is in God , God is become Christ : 21. Thus they carry about them Christs Body in God , and yet nevertheless wait for their First Adams holy Body with the VVonders , which shall be put on them with Paradisical source or quality . 22. For , God's purpose must stand , he created the first Body in and for Paradise , it should remain eternally therein ; It must go in thither again , and the Soul upon the Cross of the Number Three , into the Mouth of God , from whence it came ; and and yet the whole Person with Body and Soul remaineth one in another ; but God filleth all in All. 23. O , that we had a Humane Pen , and could according to our Apprehension write it down in your Souls-Spirit : How would many convert out of Sodom and Gomorra , out of Babel and the Covetous proud valley of Misery , which yet is but Anguish and Source Quality or Torment , full of fear pain and terrour . 24. Thus we give you to apprehend , and give you highly to consider of , the Lamentable and Miserable State and Condition of the Damned Souls ; what they have to Expect , and but briefly , because the next question doth it at large . 25. Their Expectation is like a Captive imprisoned Malefactor that continually listeneth , when any thing stirreth , when the Executioner should come and execute Justice , & give him his Reward ; so also they : 26. They have a false evil or wicked Conscience , which gnaweth them , their sins present themselves continually before their Eyes , their works they see also Magically ; they see all the injuries and unrighteousness they have done , their vanity and voluptuous wantonness , their unmeasurable Pride pomp state and surly highmindedness , they see their Oppression of the Needy and Miserable , their scorning and domineering Implacableness . 27. Their false or wicked Refuge Confidence and relyances flyeth from them , their Hypocrisie and slattery , was but a fighting with a shadow as in a Looking-Glass , it did not reach the * Heart of God , these stand indeed before them in the Magia , viz. in their Will & Mind visibly , but when they seek and search therein , then they stir up the Turba of the Fire , which will alwayes consume the Looking-Glass , and then there is fear and terror . 28. For , they see and know , that at the Last Judgement Day , all shall be tryed by the Eternal Anger-Fire of God , and they feel very well , that * their works will remain in the Fire . 29. This doth astonish even the Devils , when they consider their Fall , which now standeth in , or lyable to , God's Judgement , expecting what he will do , which the Holy Scriptures mention sufficiently to us , especially the Judge Christ himself . 30. And thus we give you to understand the total Miserable Estate and Condition of the Damned , so that when they should trim their Lamps for the Bridegroom , then they tremble , and their works wound them , which yet the Turba continually sets before their Eyes . 31. Now those that are highly Damned Souls , are Desperate , they renounce God , they Curse and Blaspheme him , and are his Enemies to the utmost . 32. They hold their Cause to be just , they resolutely set themselves against God , and think thus with themselves , Is there Fire with him , so are we Fire ; Is there source quality or Torment with him , so will we climb up in the Fire quality or Torment above God and Heaven ; what care we for humility , we will have the Might Power and Strength of the Fire , we will be above God , we will do Wonders by our own Power Might and Ability . 33. We have the Root , God hath but the Glance ; let us be Lord Paramount , God shall be our Servant ; our Mother is his Life , we will at once destroy his strong City , and Fortress . 34. They have the same thoughts that Souldiers have , who storm Walls Forts and Towers , and think the City is their own , though it cost them their Lives . Understand us thus , as there is a Hell , so there is a Heaven , and as there are Inhabitants in the one , so there are Inhabitants in the other , and that in God is a Great Wonder , all standeth or serveth to his Glory . The Three and Twentieth Question . Whether the Wicked Souls without difference in so long a time before the Day of Judgement , find any Mitigation or Ease . 1. A Thing that goeth into an Eternal Entrance , that is also at the Eternal End ; who will or can give any thing into the hand of him that is a far off , and is not present , that so he might have the thing given him ; surely that onely is given to him , which is in that place where he is ; and a thing that goeth forth with its Will out of its self , can receive nothing within it self , for it desireth nothing within it self . 2. Thus is the Wicked in this World inclined , he is gon forth with his Will out from himself , into Covetousness , into Pomp Pride and Voluptuousness , into Blasphemy , Gluttony and Drunkenness , Whoredom and Wantonness , his Will is continually Conversant in scorning and despising the Miserable , in disgracing and Contemning , plaguing and vexing the Righteous , and to tread him under foot with Power and Authority . 3. The Right and Truth he hath mixed with Lies and Falsities , and continually * swallowed down unrighteousness as a Cow doth Water , his going forth hath been bitter Anger , and that he hath esteemed to be his Might and Power , his Will hath been willfulness , he hath done what he listed , he hath Danced after the Devils Pipe , and hath only entered into Covetousness , he hath accounted his Money and Goods for his only Treasure , into which his Will and Mind hath continually entered . 4. He hath not entered into himself and sought the Love , much less Humility , the Miserable and needy have been accounted his Footstool , he hath oppressed them without Measure , and hath counted that for Art and Wit , when he could Circumvent the simple , and take away the Fruit of his Labour ; he hath supposed he hath used good Policy in it , that he might gain somewhat to himself , that he might be able to do what he will , thus artificial is he and dextrous , and standeth in Great VVisdom . 6. All this and much more he hath framed in his VVill and Mind , and therewith hath he filled the Image of his Souls-Spirit , and all standeth in its Figure , and now when the Body deceaseth , then hath the Turba comprised all this in the Spirit . 7. And if the Spirit would now go into it self , then the Turba goeth alone with it , and seeketh the Ground , viz. the Souls Root , and so the Fire doth but there become kindled . 8. And we give you to understand that the Souls of the VVicked have no Mitigation ; it is their best Mitigation and Joy , when they clime up in their Will and Mind with their here-acted Works and Matters , and they desire still continually to do those things , it grieves them if they have not sufficiently oppressed an honest or vertuous Man. 9. Their Will and Mind is just as it was here ; they are Spirits of Pride as the Devil is , also of Covetousness , and so they swallow down their Abominations which they have here * Acted : Their Joy is onely to think how they will despise and scorn God , and be their own Lords and Masters , that is their Ease and refreshment , and no other . 10. For , where will they get any other Ease ? They dare not for shame lift up their Eyes to God , and they dare not fly to the Holy People which they have here despised , they are ashamed of that , for their falshood and wickedness smiteth them on the Face continually , and their Malice and Wickedness riseth up from Eternity to Eternity : If they think of the Last Judgement Day , then Fear and Terrour ceaseth on them , they had rather let that thought alone and recreate themselves with high-mindedness . 11. And that is also a Wonder , and the Greatest Wonder of all , how out of an Angel such a furious Devil is come to be . 12. Thus is the Might and Power of the Anger in God , become manifested ; for God hath manifested himself , according to both Eyes , viz , . both in Love and Anger , and Man standeth free , he may go into which of them he will , God casteth none into Anger , the Soul casteth it self thereinto . 13. But know this , that the Anger hath set its Jaws wide open , and draweth mightily , and would devour all , for it is the Covetousness and Pride , above humility : 14. And so the Love and Humility have also set open their Jaws , and draw with all their Power and Vertue , and would draw all into Love into Heaven . 15. Now into which soever the Soul departeth there it is , and in that it groweth , be it either in Love or Anger , in that Tree it standeth , and from thence is no deliverance in Eternity ; here in this Life the Soul is and standeth in the † Angle in the Ballance or even weight , and can if it have been Evil , become regenerate in the Love ; But when the * Angle or Ballance breaketh , then it is past recovery , it is afterwards in its own Countrey , in its own Principle . 16. Now who shall break or destroy that which is Eternal , where no breaker or destroyer can be found ? for it is its own Maker or Framer ; whence will another Turba come , when a thing is in the Eternity , where there is no limit more ? 17. And that yet you may see that God willeth not the Evil , he causeth his Will to be made known ; * He sendeth you Prophets and Teachers , and giveth them his Spirit , that they may warn you ; now if you will not Convert , then you let the Anger withhold you , which is also your Wages & your Kingdom . 18. It is grievous to you that you should be snatched from your own will , from your Pleasure and Voluptuousness , your Pride your sumptuous delicate Life ; go to , so will the Hellish Dregs hereafter relish pleasingly also . 19. We teach you the Cross , and the Devil teacheth you pleasure , now you may lay hold of which you will , and that you will have , whether it be Love or Anger . 20. We labor for you , and you despise us ; what should we do more for you ? are we not your very slave ? If you will not convert , away , and take that which is yours with you , and we will take that which is ours , and so we are Eternally parted . 21. We will still work in our Day-Labour , and do what we are Commanded to do * in the Harvest , we shall come one before another , and there you will know us , and do that to your selves , which you had done unto us here , this we should not hide from you , but speak what we see . The Four and Twentieth Question . Whether Mens Wishes profit them any thing , or sensibly come where they are ; or not . 1. MY beloved Friend , look upon the † Rich Man , and Poor Lazarus , and so you shall find that there is a Great Cliff or Gulf , between them and us : so that those that would with their Prayers and Will , go to them , cannot , neither can they come to Us ; there is a Principle between us . 2. The Prayers and Wishes of the Righteous penetrate into Heaven , and not into Hell ; also the Scripture saith , Out of Hell there is not Redemption , they lie in Hell as Dead Bones , they Cry and none heareth them ; No Prayer availeth them at all . 3. And though many Pray for the Damned Souls , yet their Prayer continueth in their own Principle ; and goeth into Heaven , not into Hell : out of Hell there is no Recalling , saith the Scripture . 4. Ye know what Christ said to his seventy Disciples , † When ye enter into a House , Salute that House : if the Child of Peace be in it , then will your Wish and Salutation rest upon him ; if not , then your Wish returneth to you again : so it is also there . 5. No good Wish goeth into Hell ; but it is thus , if the Wicked leave much falshood wickedness and deceit behind him , so that Hell Torment is wished to him in the Grave , that goeth to the wicked Soul , that is the Wish that cometh where they are , that they must swallow up into themselves from their here-made , acted or committed , Abominations , that is their food , which the Living send after them . 6. But yet very wrongfully , and it doth not belong to God's Children to do so , for they sow thereby into Hell , into God's Anger , they should have a care that they do not reap the same in the Harvest which they have sown : assuredly if Repentance and Conversion be not exercised , it will be no otherwise . 7. Further , we offer you this according to our apprehension in the Spirit , not according to the outward Man , in Conceit and Opinion , but according to our Gift ; that it is with the Soul , which thus hangeth by a Threed , and yet at the last in the End entereth into sorrow , and so layeth hold on the Kingdom of Heaven by a Threed , where Doubting and Believing is mixt , it is with such a Soul in this manner , that a Hearty Prayer and Wish , cometh to them , which with total Earnestness presseth to the poor captive Soul into its source quality or pain . 8. For that Soul is not in Hell , also not in Heaven , but in the Gate in the Midst in the source or quality of the Principle , where Fire and Light part , and is detained by its Turba , which continually seeketh the Fire , and then that comprehended little Twig or Branch , viz. the weak Faith , sinketh down in it self , and presseth after God's † Mercifulness , and giveth it self patiently into the Death of the sinking down , out of the Anguish , and that sinketh down out of the source quality or pain into the Meekness of Heaven : 9. And though many a Soul be deteined a † competent time , yet can the Anger not devour that little Faith , but must at last , let it go . 10. But what that is , I leave to them to try , who wilfully and obstinately persevere or continue in sin , till their End , and will then first be Blessed , then the † Priest must make him Blessed , he should consider it . 11. But this we say , that a Mans Hearty fiery or Zealous Prayer cometh to them , for a Faithful Earnest Prayer hath Might and Power to break open the Gates of the Deep : it breaketh open a whole Principle : and seeketh or searcheth , and if there be any thing therein that its Will or Mind is capable of , then it taketh hold of that , viz. the Poor Soul in its sin source quality or pain , layeth hold on its loving Brothers divine Earnest Will ; so that it becometh strengthened , and can sink down out of the Anguish in his Brothers Spirit and Will , through Death , and attain God's Kingdom . 12. But into its Glorification he cannot help it , for that shineth out of the Souls own Substance or Doings and VVill : also the Soul of a Neighbour goeth no further with him , though that is not the Soul ; but the Souls Spirit that doth this , then into Death , where the Anger severeth it self ; where it is freed from the fierce VVrath , and then the Spirit passeth or entereth again into its Soul : 13. Here in Popery much Jugling hath been contrived , with † Masses for Souls , only for the sake of Money ; but it hath been a Gross deceit of the Babylonish * Priests , for earnestness is required to strive with and Overcome the Anger of God. 14. VVe say assuredly , and readily acknowledge it , that the Congregation of Christ hath great Power and Authority , to Ransome such a Soul : if it be fervent , and do it with earnestnesse , as it was done in the first or Primitive Churches , when they had Holy People & Holy † Priests , whose Service and Ministry was Earnest : 15. They have indeed effected somewhat , but not in such a kind and way as the † Pope Boasteth , that he hath the Key , he can let a Soul out with his Blessing when he will , if a man will give him Money ; but that is a Lye. 16. Is he HOLY ? then he beareth the Great Mystery , and is Christ's Shepherd over his Sheep , and then he shall with the Congregation , in Great Earnestness , press into God in great Humility , and come to the Place of the Poor Soul , but NOT for Money . 17. In Money there is alwayes Covetousness , and it never reacheth the Earnest Principle , the Prayer of the Covetous entereth into his Chest , we say , that all whatever is done and administred in the Churches of Christ for Money , belongeth to Antichrist in Babel , for they hang their Hearts upon it ; it were better Men did give them Meat and Drink , and other Necessaries , and no Money , and then they would not so set their Hearts upon it . 18. VVhat can that Spirit seek and find in the Mystery , which is not it self in the Mystery ? O , there is a great deceit herein , when it comes to be Day , you will see that it is so ; you are still in Darkness in the Mystery , Babel hath so blinded you . 19. And therefore it is , that you have looked upon Art and Favour , and not upon God's Spirit ; are not exceeding errours † and strong delusions come upon you , that you believe lying Spirits , who speak in Hypocrisie and Deceit , and ye depend hang and cleave to them , and commit Hyprocrisie with Errour , and exercise flattery with delusion ? See what the Revelation of John , and Daniel say to you ; It is Day , the VVages will soon follow . 20. You have now Teachers , which suppress and throw to the ground the First or Primitive Church with its Spirit ; prove and try them and you will find , that for the most part they are VVolves and Harlots , which first sprung up and were generated in the Primitive Churches , when Men slept , and they will indeed devour the VVhore . 21. But prove and try them , they are VVolves , sent from the Turba , they must do it , God suffers it to be done , and will have it done , that so he may with one Besom sweep out the other ; but they are Besoms , and will after the finishing of the VVonders of the Anger , be given up to the Turba together . 22. Suffer this to be said to you by this Spirit , it is your Own Prophet , it is generated out of your Turba upon the Crown , awake or else you must thus be devoured by one another . 23. For No stranger consumeth you , but your own Turba , which is come to the Limit ; boast not your selves of a Golden Time , it is a Time of Wonders . The Five and Twentieth Question . What the Hand of God , and the Bosom of Abraham are . 1. THis is indeed sufficiently explained already ; for it is the All-Substantial or All-Being , every-where-presence of God ; but in its own Principle ; as the Rich Man , who was in Hell , could not prevail with Abraham to send Lazarus to him with a Drop of Cold Water , to cool his Tongue in the Flames , Abraham said there was a great Cliff or Gulf between them , that is a whole Principle . 2. The Bosom of Abraham is thus to be understood ; Abraham was the Father of the Faithful , and God gave him the Promise , that in his Seed all People of the Earth should be Blessed ; this was to be understood in the Messiah Christ , who would become Man in the Faithful ; and as in Abraham's Seed he became Man , so he would also become Man in the Children of the Faithful , and bless them . 3. And this is now the Holy Christian Congregation generated in Christ , that is the Bosom of Abraham , & we are in Christ all one Body , and to Abraham was the Promise Given , he was the Patriarch , or Arch-Father ; and we are all become generated in that Promise , understand , in the New-birth in Christ , and are in that Bosom , which taketh us into it . 4. When we through earnest Repentance , enter into Abrahams Promise , then we go into the Bosom of Abraham , viz. into Our Promise , and in the Bosom of Faith Christ becometh generated or born in Us , and that is the Fulfilling . 5. Thus we are in Humility with Lazarus in the Bosom of Abraham ; for Christ is Abraham , and to Abraham was Christ Promised , now he hath him , and we with him , and thus we come into his Bosom , and are his Children in the Promise , and CHRIST is the Fulfilling . 6. Thus we sit in the fulfilling in the Bosom of Abraham , and are Abraham's Seed according to the Spirit . Here ye blind Jews , open your Eyes , what did Abraham in the Circumcision signifie ? nothing else , but that Sin should in the Blood and Death of Christ , who shed his Blood for the Children of the Faith of Abraham , be drowned , and in that Blood as in a Heavenly Tincture become Regenerate again . 7. Abraham and his Children drowned Sin in their Blood in the Faith on Christ , who in their Blood was to become Man , and now it is fulfilled , and therefore hath God set the Seal of Faith in the Substance , and now we are and should be born a new or Regenerate in the Real Blood of Christ . 8. Christs Blood taketh away the Turba from us , and we rise again in his Blood , as a New Man out of the Old , and bear or carry Christ's Image , Christ's Flesh and Blood in us in Our Image , if we are the Children of Abraham and Not Ishmaels . 9. For to Isaac belong the Goods of the Image of the Body of Christ ; the Circumcision is Ishmaels , for he converseth about Works , but the Goods are Isaac's , and Ishmael shall at Last dwell in Isaac's Tents ; but the Kingdom belongeth to Sem. 18. † Not out of Merit by works have we Isaac's Goods , but out of Grace , out of Gods Love , we cannot attain it with the work , but in the Faith , * in the Will and Deed , in the Entering in . 11. But he that entereth into † a Dominion , which is not his own by the right of Nature , he entereth into it by the Grace and Favour of the Giver or Donor ; why is the Servant in the House Angry and Discontented at it that the Lord is so Good and Gracious , and giveth a stranger the Dominion ? 12. We were Strangers , and the Work was in the Family , but the Lord hath given us the Promise in Paradise , he would bestow upon us again his Kingdom out of Grace ; he left Cains Offering , but to Abel he gave the Kingdom of Grace , for Abel sought it in the Spirit , and Cain in the Work. 13. Thus understand how God's Kingdom is Magical , for , the first Will attaineth it , and the Will in the Substance or Work NOT , for it remaineth in the Substance or Work ; but he that goeth free , findeth the Eternity , and the Kingdom of Grace therein , and the Promise with the Substance or Work together ; and then the Work dwelleth in the Will , and is the Wills Houshold Servant ; 14. Thus ye understand , if ye be seeing , the whole Old Testament , this is the Only Ground , but comprised briefly ; and if we come to write upon Moses , you shall find it wholly : and thus we have shewen you the right and true Ground of the Bosom of Abraham , and of the true Christian Religion . 15. Whosoever teacheth otherwise is of Babel , beware of him , he hath not Christs Spirit , but he is Ishmael , and seeketh or gropeth in his own conceit . 16. O thou VVorthy and Pretious Christendom , be yet seeing , else it will no more shine so clearly to thee , go yet to Lazarus into Abrahams Bosom . The Six and Twentieth Question . Whether the Souls of the Deceased , take care about Men , their Children Friends and Goods , and know see like or dislike their Purposes and Undertakings . 1. MY beloved Friend , this Question is above all humane Reason , and knowledge according to Outward Reason ; but being we are Abrahams Children , therefore we have Abrahams Spirit in Christ ; And as Abraham looked backward upon the Promise in Paradise , and forward upon the fulfilling of the Promise , so that he saw in the whole Body of Christ , what was to be in the Middle , † and saw Christ afar off ; so also we . 2. And being you so vehemently long after the Great Mysteries , and desire them with earnest seeking , giving God the Glory , and accounting your self in your high knowledge very unworthy of it , and so humbling your self before God , therefore God also giveth it you , though by so slight and mean an Instrument , who accounts himself much more unworthy , yet doth not desire to resist his Will , thus you are the finding in this Hand , and the Cause of attaining it . 3. For this Hand , knew nothing of the Mystery , it sought only Abrahams Faith , but Abrahams understanding was also given to it , which you have caused by your seeking . 4. Now see that you attain also Abrahams Spirit , which hath written in the Knowledge and Apprehension of this Hand : we will set you it down in a Brotherly manner , for we are not your Lord in the Mystery , but your Servant . 5. Apprehend us aright , we are Lazarus , and you are in respect of us to be accounted Abraham ; you have laboured much more then we , but we are fallen into your Harvest , not of Merit but of the Grace of the Giver , that no Tongue might boast before God , and say , this hath my Vnderstanding done . 6. You ask a high Question , I understand it not ; for if I should apprehend it , then must I be in the Departed Soul , and must be in that Souls Spirit & apprehension . 7. Nevertheless , being we are in Christ one Body , & have also Christs Spirit , therefore we see all in Christ , out of one Spirit and have its apprehension ; for he is in us become Man , and all Holy Souls are our fellow Members , ALL begotten from or out of ONE , and we have all , one Will in Christ , and the right and true Bosom of Abraham . 8. And so now we have gotten Might and Power to Manifest or Reveal unto you that Hidden thing in Christ ; for our Soul seeth in their Souls , not that they press and come to us , but we press and go to them , for they are in Perfection , and we but in Part. 9. And Now we can Answer you , not from Reason of the outward World , but from or out of the Image of Christ , and out of his and our Spirit . 10. You ask whether the Souls Departed take care about Humane Matters or Doings , and see , like or dislike them ? Now this is to be understood in Three several wayes , as to Three sorts of Souls , as indeed there are Three distinct kinds of them . 11. First . I. concerning the Souls that have not yet attained Heaven , which-stick in the source quality or pain in the Principle in the Birth , these have still humane Matters with the works on them , and they search diligently after the Cause of their Detention . 12. And therefore many of them come again with the Starry Spirit , and walk about in Houses and other Places , and appear in Humane Shape and Form , and desire this and that , and often take care about their Wills and Testaments , supposing thereby to get the Blessing : of Holy People for their Rest and Quiet . 13. And if their Earthly business and Employment stick in them and Cleave to them still , then indeed they take care about their Children and Friends , and this continueth so long , till they sink down into their Rest , so that their Starry Spirit be consumed , then all is gone as to all care and perplexity , and they have no more feeling knowledge thereof , but meerly that they see it in the Wonders in : the Magia . 14. But they touch not the Turba , nor seek what is in this World , for they are once sunk down from the Turba through Death , they desire that no more , neither do they take any more care , for in care , the Turba is stirring ; for the Souls Will , must enter with its Spirit into Earthly things , which it would fain forsake , for it hardly got rid away from them before , it would not cumber it self to let in the Earthly Spirit again . 15. This is an Information concerning that one part or sort of Souls : and we speak freely and certainly , that this Part or sort , do no more , after they are come to Grace , purposely , take care about Humane Earthly Matters : but about Heavenly Matters , which come to them through Mans Spirit , they see them , and have their Joy therein . 16. But there remains this still to be said ; that a Living Man hath such Power and Authority , that he can with his Spirit reach into Heaven to the Souls departed , and stir them up , often in a Question , or a hearty Desire : but it must be Earnest , there belongeth Faith to the breaking open of a Principle . 17. Such a thing we see in Samuel the Prophet , whom the King of Israel raised up , that he might manifest his Will to him ; though some look upon it otherwise , of whom we say they are blind without apprehension or knowledge , and speak their School-Conceits , and make meanings and Opinions , about that they have no knowledge of in the Spirit , and that is Babel . 18. And secondly , II. The second Part or sort , which sink down in their Dying without a Body , they are with the first sort , which are now sunk down further then they were , all in one and the same Place of the Principle , these all take upon them no evil business or Matter , wherein the Turba sticketh : 19. But as concerning the Living honest vertuous Souls which send their works with their Spirit and Will to them , they rejoyce therein , and are so Courteous and Friendly and Ready , that they appear to Men Magically in their sleep , and shew their Good Wayes , and often reveal Arts and Skill to them , which lie deep hidden in the Secret or Arcanum , viz. in the Souls Abysse . 20. For , while the Earthly Spirit draweth the Mystery before the Soul , and holdeth the Soul Captive in the Mystery , the Souls Spirit cannot alwayes reach the Deepest secret or Arcannm of the Soul : But after the departure of the Body , the Soul is free , and especially without a New Body , that Soul seeth it self , and also its Wonders , it can indeed to one that is living , shew somewhat in the sleeping Magia , if the Man be honest or vertuous , and hath not awaked the Turba : for Dreams are all Magical , and thus the Soul without a Body is in the Magia of God. 21. Thus know , as concerning wicked Matters or Doings , the Soul which is departed from the Body , entereth not into them , unless it be a Damned Soul , and that Soul goeth Magically into them , and hath its recreation therein , and teacheth many in Dreams great Master-pieces of wickedness , for it serveth the Devil . 22. Now , that which an Evil Man desireth , that the Devil acted for him very readily ; for he can better do it by or through a Humane Soul , then by or of himself ; he is too rough , and terrifyeth the Magia , which astonisheth the Elementary Spirit , and awaketh the Body : and we acquaint you , that all is done Magically in the Will , without awakening or stirring up of the Source Quality or pain ; for , No Soul awakeneth or stirreth up its Essences to please Man , unless a Man awaken them and disquiet them himself . 24. Also there are many pieces of wickednesse in Nigromancy , which many times can torment the Spirit of a Man , but of No Soul which carrieth about him Christs Substantiality , for that Soul is Free. 25. The Third Part or sort of Souls Departed , are those which are in the Bosom of Abraham , in Christ with Heavenly Substantiality , those none can stir unless they will themselves , that they bear favour , to a Soul , which is like it self , these take not upon them any Earthly Thing at all ; unless it serve to Gods Honour and Glory , and then they are very diligent and restless to reveal somewhat in a Magical Manner . 26. But they let in No Turba , neither do they pray for us , in the presence of God ; what cometh to them , that they have Joy in † among the Angels of God , for the Angels rejoyce at a Sinner that Repenteth , much more the Souls : 27. What should they pray for to God for us ? It lyeth not in their Prayer , but in Mans Entring in to God , when he p●●teth his Will into God , then God's Spirit helpeth him unprayed to by them ; 28. * For his Arms are stretched forth Day and Night to help Man , what need then their Praying ? It is the Will of God , that Man should come to him . 29. Why then should a Soul be so perverse , as to account God to be so severe a Judge , that he will not recieve a Converting Sinner ? such a thing were not agreeable with the apprehension and knowledge of God : but if the Blessed Souls see that a Soul with the Spirit presseth to God , then they rejoyce that God's Kingdom is increased . 30. The Heavenly Soul hath God's Will , what God willeth , that it willeth also ; but it is Gods Spirit it self , that will help a Converting Sinner . 31. The Souls see very well how God's Spirit penetrateth into a Soul , if the Souls Will do but give Way and Place ●o if , it needeth not the Prayer of any Angel , they all wish that God's Kingdom may come into us , and God's Will to be done , but in the Dominion they give God the Glory . 32. But that Men in Popery have prayed to the Great Saints Departed , and that they have then appeared to Men , and wrought Wonders , all that we affirm , it is true , though perhaps now it be taught to the Contrary , yet there is not any true apprehension among them ; it hath another A. B. C. which neither of the two Parties understand . 33. One Faithful Soul layeth hold of the other , the Livings Faith hath laid hold of the Deceased Saints Faith , and the Faith hath wrought Wonders . 34. Yes it is so powerful that it can remove Mountains , should then the Pure Faith of the Saints be able to do nothing in the Livings Faith ? they could even dissolve the World , if God would give leave ; 35. As God hath given leave , that the Heathen have been converted by such means , when they have seen such Wonders done at the Burial of the Saints . 36. Should a Soul in Heaven not be willing to afford its Faith to serve the Glory of God and his Deeds of Wonders ; the Wonders are done in the Holy Spirit , who hath wrought the Wonders through the Faith of both the Parties , and they are only the Wonders of God and his Children . 37. But that this way is so wholly thrown to the Ground , and that now there is so learned a School , that it contemneth all Gods Wonders , that is Babel and not Spirit , it is Envious Pride , for a Man to stand up and Cry , Come ye all to me , † here is Christ , here is the Gospel ; Indeed there is Pride , Covetousnesse , seeking of Honour and Vain Glory , own self will , an Exalting of Proud Obstinate Babel : 38. It is even the Old Antichrist , they are young Branches sprung out of the Old Tree , they have awakened the Turba with their strong fierce wrathful sap , which will root out the whole Tree , for God hath said it , it is altogether evil and Worm-eaten it must fall , 39. For it self is a Young Tree sprung out of the Root , even out of the Old Root which will make known the Old Tree , what it hath been in its Wonders . 40. But we would hereby despise none , but we speak thus of our Wonders and say , that the Servant shall enter into the House , and become Free ; for the time is near , † that the Servant should eat with the Sonne , and be Merry and rejoyce with him . 41. And thus we give you for an Answer to this Question summarily , That indeed the Holy Souls , know and like our Holy Works ; but they do not meddle about our false or wicked works , for they dwell in another Principle : No evil work cometh thither , neither do they look upon it or regard it , what belongs to the Devil they take no notice of , only of what belongeth to their Principle . 42. Their Children Parents Friends are all alike to them with strangers , for in Heaven we are all Brethren , they have no greater care about their Children and Parents , then about others , unless they work and Act in God , and then indeed their service of God is much more full of Joy to them : but they enter not into their Turba , 43. For after the Last Judgement Day , the honest Parents , will know Nothing of their Children that are in Hell : And so it is sufficiently apprehensible to us , that they now take no care about their wicked Matters or Doings . The Seven and Twentieth Question . Whether the Souls in Death , know or understand this or that Business and Art , in which they were skilled when they were in the Body . 1. THis is as in the following Question , all their Substance or Matters and Doings , appear to them in their Will or Mind , in a Magical kind or manner , they see it , but the Figure or Frame of them will first be given to them in the Day of the Restoration , that they may be able to look upon them aright , for they must first be tryed by the Fire , and that which is false or wicked must remain with its Turba in the Fire , according to the purport of the Word of Christ . 2. But , if the Question be concerning Arts , whether they know them : surely they know all Arts , though never so Deeply founded , but they dare not awaken or stir them up , that they should appear in their Spirit , for Arts are Generated in the Center of Nature , out of the Essences wherein the Wonders stand , which they have sought in this World , so much as hath been opened to them in the Mystery . 3. A Soul without Gods Body goeth not into the Mystery for Art , it standeth still and quiet in its Rest , it feareth the Turba , it giveth Glory to God. 4. But the highly Enlightned Souls , which carry Heavenly Substantiality in their Spirit , they have the skill and knowledge of Heavenly Matters , and of all whatsoever lyeth in the Mystery , especially those which have been conversant in the Mystery here , the other do not use to search into the Mystery . 5. For every one continueth in his own Calling and Employment , which he hath here loved and delighted in , though indeed there be no such working or Labour there , yet they have Joy in it ; for in Heaven there is a simple humble Childrens Life . 6. Why should Men there enquire after Arts and Sciences ? The whole Mystery standeth Open : God filleth all in all , there are meer Wonders , they live all in Wonders , and are all the Art of God , they have all great skill and knowledge , but in a Paradisical simple Childrens Life . The Eight and Twentieth Question . Whether they have any more skill or knowledge of Divine Angelical and Earthly things , and also of Devilish , and can have more certain Experience and Knowledge of them then they had in the Body . 1. Concerning Divine and Angelical Skill and Knowledge , they have certainly much more , for they are in the Principle of God : and the Son seeth very well what the Father doth in his House , so also the Soul seeth what is in Heaven . 2. Their skill and knowledge , is very various ; for the highest skill and knowledge is apprehended in the Majesty , and there must most Souls wait till the Last Judgement Day , when they shall get their New Bodies : 3. But the highly Enlightned , How Souls , that are in God's Body and Power , they have surpassing overflowing skill and knowledge of God , and of the Angels , for they are in the Wonders of God , till their own : Wonders shall be presented also to them . 4. The Souls without a Body , are in Heaven in God , as it were Magically , they awaken or stir up no Wonders , but are under Gods Altar ; and wait for the Wonders at † the day of Appearing . 5. They take no care about Devilish things , for that belongeth to the Angels to strive with the Devil , and defend Men , No Soul Imagineth into Hell , it is Enmity to them . The Nine and Twentieth Question . What the Souls Rest , awakening and Clarification are . 1. THis is also clearly enough Explained , its Rest is without † Substance in the stilness , where they are in God's Hand , and no source or pain toucheth them , they have no feeling of any pain . but it is as one that lyeth in a sweet sleep , and resteth quietly . 2. Their † Clarification during this time , is when they think and consider of the Joy to Come , then the Spirit entereth into the Majesty of God , whence they have Joy and Clarity or Glory , and so during all the time they † trim their Lamps , that they may be ready in their New Body to be received by their Bridegroom . 3. There is a very sweet Paradisical Joy in them , but Paradise is not stirring in them , with full perfection , for that belongeth to the New Body out of the Earth , The First Body which God Created , which Christ hath redeemed by his Death , that will bring the Wonders , and enter again , into Paradise , and be surrounded or Cloathed with God's Majesty , and then is † the Tabernacle of God with Men. The Thirtieth Question . What the difference of the Livings and Deads Resurrection of the Flesh , and of the Soul is . 1. COncerning this saith Christ , there shall be great difference , wherefore we remit you to the Scripture , for it shall all be according to the Scripture . 2. But seeing this is unsearchable and unapprehensible to Mans Reason , therefore I know not how to answer you more then the Scripture saith , but seeing you long and desire to know these things , therefore you are also in your seeking , the finding : and I am only the Instrument . 3. And though it be given and opened to me , yet it is not from my own understanding and knowledge , but the knowledge standeth in the Spirit of Christ , according to which ; this Hand calleth it self Two-fold , and saith WE , for it speaketh from Two Persons ; and two Persons say not I but We , and speak of Two ; as a Lord that speaketh of his Person and of his Dominion . 4. And so Gods Children and Servants , should not say , the knowledge is Mine , the understanding is Mine , but give the Honour and Glory to God , and in their opening or manifesting the * Wonders of God , should speak of two , viz. of the Giver and of the Receiver . 5. Neither should any understand our Writing so , as if the hand did boast or Glory of it self , according to the Authority and worthiness of Man , though indeed in Christ we are worthy : but according to the Outward Man , we would have no boasting or praise and honour , for the Praise is Gods. 6. VVe are Children of the Father , and should do that which he would have us do , and not † hide or bury in the Earth , the Talent which he hath given us , for the Father will require it of Us with Increase , and if nothing be increased with it , then he taketh it again from him , to whom he had given it , and giveth it to him that hath gained much ; which would be a Miserable taking away from me , to have God , and to know him , and lose that again , it were better to lose the World and the Outward-Life , then to Lose God and the Kingdom of Heaven ; 7. It is not a thing to be dallied with , to be disobedient to God , see what befel Corah Dathan and Abiram , about Moses , the same will befal the Disobedient and Scorners : 8. Indeed the Scorner feeth not his punishment presently , but his Turba taketh it in ; now hath he laughed any to scorn in derision , and would fain be freed or released from the Turba thereof ? then he must in Sorrow & Lamentation grieve before God for it , or else he will bring his scorn along with him into the Anger-Fire , and that will Eternally gnaw him , this we would have said for a Warning . 9. For here we write of an : earnest or severe business , it is not to be slighted : be not led astray , † God will not suffer himself to be mocked or scorned , the fierce wrathful Anger is in his Might and Power , he hath Hell and Heaven in his Power . 10. The last Judgment is an Earnest or severe work , but being we are to set down the Resurrection of the Dead , therefore we must write the Manner of it , how it shall be performed , in what power this world shall pass away , and the Dead arise , it will be earnest or severe , let none slight it , we will speake of the ground of it . 11. And think not that it is a Conceit , it becometh generated out of the Turba upon your Crown , the Turba of your own Spirit telleth you that , for the End hath found the Beginning ; thus the whole Substance Matters or Works of the World stand in the Middle , in the Light , and out of that goeth your Prophet , viz. out of your wrought Wonders or practised works . 12. For it is not the Spirit of the Turba that will govern , but the Spirit of Christ ; it hath overcome Death , and taken the Turba captive ; † He lead-leadeth Captivity Captive as a Conquerour . 13. But the Turba will execute the Judgement or Justice , for it is God's Servant in the Anger , not his Lord , but Servant ; therefore the Thunder which will terrifie the Earth , goeth out of the Mouth of God , which will kindle or inslame the Firmament and the Elements . 14. The last Judgement , belongeth to the Judge Christ , together with the Holy Spirit ; For here will the Eternal Spirits Center stir it self , which also hath parted it self into Three Principles , viz. One in the Anger-Spirit , and One in the Divine Love-Spirit , and One in the Air-Spirit of the outward World. 15. The last moving belongeth to him , he is in Christ's Mouth according to the Deity , and according to the Anger , in the Hellish anguish source quality or Torment , and according to the Wonders , in the Spirit of this World. 16. He was the Work-master of All Things or Substances , and he it is also that will give to Every work its Eternal Lodging , and † gathereth every thing into its Barn. 17. For he hath many helpers , for the Angels shall sever and seperate all things ; and then will the Mouth of God the Father with the Word of the Lord , through the Mouth of Christ speak the Sentence , and then Beginneth the burning World , and the Entrance of Every thing into its Barn and Reservatory . 18. For the Reservatories will be manifold , not only two , viz. in two Principles , yet in two Principles , but in many distinctions all according to the several power and vertue . 19. For every work standeth in a Magick Principle as a several distinct Wonder , both in the Heaven and in the Hell , every one according to its Spirit ; and so will its Form or Condition be and appear , according as it is good or evil , and so will its Power and Vertue be , like the Flowers or Blossoms of the Earth in their Varieties , and so will Man also have Joy and Glorification all according to his here-wrought acted Substance or Works . 20. But we understand Substance or Works of Faith , the Power and Vertue in the Love-Substance or Works , not of the outward works , for all shall be presented or set forth in the Figure in the Wonders , and that will be so with its Beginning and Circumstances . 21. When the Last Judgment Day shall Dawn , then all shall open it self once more , viz. the Third Time , the Deity in all forms in Love and Anger ; then will all stand equally manifested at once , and visibly before all Creatures ; and that is done thus . 22. The Beginning of the Creation , in the Word Fiat , hath included this World as a Model in it self , and founded the limit , wherein now the Wonders are become included , which should be manifested or opened in the middle and in the time , and come to Substance or Effect , which were seen from Eternity in the Wisdom of God's Magia , and so those Wonders are then all in the Substance or Work , and then the Limit is at hand , and no time of seeking more ; for it is finished ; whatsoever God hath in his Eternal Councel , that he hath comprised and opened in a Time. 23. And now is the End of Time , and the beginning hath then found the End , and the End is then the beginning , & passeth again into that which it was from Eternity . 24. But the middle in the time , with its opened wonders , remaineth Eternally in the beginning and in the End , as an Eternal Middle with its Wonders , viz. with Angels and Men in their Substance or Works , as also the Figures of all Creatures , as also all Creatures , and all whatsoever hath become Essential at any time , the Earth with its Mettals Stones and all material Substances things or works , as also Trees Herbs and Grass , all of them stand in the Figure in the middle and in the Wonders , but without such Essences and Life [ as they have here . ] 25. For no Beast cometh again , but its Figure in the Magia remaineth standing , for it is originated out of the Eternal Looking-Glass , therefore also it must now when the outward Earthly Looking-Glass breaketh , stand in the Eternal as a Wonder to Gods Honour and Glory : 26. And these very Substances belong all to Paradise , for it will be the Holy Paradise , wherein the Heavenly Elements will bear Substantial palpable Fruits . 27. And as we here in this Life , account the Fruits of the Earth , out of its Essence , as dead things without understanding ; so will also the Beastial and Earthly Images of this world appear as dead Substances things or works , as also all other Creatures Substance or Work , it shall stand as a shadow ; but the Paradise hath and beareth Fruit out of the Eternal Lifes Power and Vertue , viz. out of God's Essences . 28. This all , which for the most part lyeth hidden to us , is included in the word Fiat , in the beginning and End , and lyeth therein as a great VVonder . 29. And now will the Spirit of the first Creation , move all the Three Principles , and before that is done , the VVord of God compriseth it self with or by that Spirit , like an Elevation or Manifestation of the Deity . 30. For , the Spirit stirreth up the Turba of all things or Substances in all the Three Principles , and then in one hour all will stand manifest , whatsoever is in Heaven Hell or this VVorld . 31. For the Turba stirreth up all things substances or works of all Creatures , and all will be visible , whatsoever is in Heaven or Hell , and every one will see the work of his Heart good or Evil. 32. And in this hour appeareth also the Judge Christ , upon the † Bow of the Number Three , like a Rain-Bow ; for according to the Principle of this VVorld it is a Natural Rain-bow , but according to the Principle of God , it is the Number Three , The Cross with a Doubled Rain-bow , one part whereof standeth turned into the Inward Principle , viz. into the Abysse of the Anger , there he sits upon God's Anger , and that the Devils and all wicked Men shall see ; 33. For that Bow is included in all the Three Principles , and this Judge Christ sitteth upon and in the Omnipotence of the Eternity , above all whatever is called Substance or Thing . 34. And there will rise up the lamentable horrour of all Devils and wicked Men , and they will tremble yell and cry , * and say to the wise Virgins , give us some of your † Oyl , comfort us a little , and teach us what we should do , give us some of your Holiness , that we may stand before the Angry Countenance of God , for the Eye of Hell standeth wide open , whither shall we fly from this Anger ? 35. And the wise Virgins , viz. the Children of God will say , * Away to your Sellers , and buy of them , we have Oyl only enough for us , lest you and we both want ; away to your Hypocrites Flatterers and Deceivers , who have tickled your Ears with Hypocrisie for your Money , buy of them , we have need of ours : have we not been your Fools ? Now away with the Glistering of your deceit and Hypocrisie , we will not make our selves partakers with you , lest we suffer what will come upon you . 36. There will they stand in great horrour , yelling and Crying to the Judge Christ , but his Anger-Eye with their Turba gripes them in the Heart , quite through Spirit and Flesh , through Marrow and Bones ; for the Soul , is in the Turba with the moving of God , clearly stirring in the fierce VVrath . 37. And then for very Anguish they will fall to the Earth , and one part of them will bite their Blasphemous Tongues ; the Proud will say , * O ye Mountains fall on us , and ye Hills cover us , from this Eye of the fierce wrath , they will creep into the Holes , into the Cliffs of stony Rocks and Mountains to shelter them ; they would fain put themselves to Death , and yet there is no more Death ; they use VVeapons to put themselves out of the Body , but there is no dying there , but only fierce VVrath and Anger . 38. In this horrour will all buildings in the World fall down , for the Earth will Tremble , as shaken with Thunder , and the horrour will be in all and every Life , every one according to its source quality or pain ; A Beast hath no such source or quality or pain , as the Soul , only it is affraid of the Turba . 39. And in this Elevation and moving all the Waters will flow up above all high Mountains , that there will be no breaking upon the Earth , it will be so high as if they were all consumed ; for they will all be comprised in the Anger in the Turba , so that in the Elements there will be nothing but Anguish . 40. All high Rocks and Mountains will crumble and fall down , the Stars will fall to the Earth with their strong or stern power or vertue , and all this will be done in several Dayes , all accordingly as the World was Created , so it shall also have an End : for the seeking of the Earth in its Anguish , will draw the Stars to it , as they have alwayes done in this time , so that the Earthly Body hath drawn the seeking or influence of the Stars to it . 41. For the Stars are a Magical seeking , which have awakened Life , so that now the Earth standeth awakened in the Creat Turba , and therefore it is so hungry and thirsty , that it will draw the Stars to it , such an Anguish will be upon the Earth . 42. But the Children of God will lift up their Eyes with folded hands to Christ , and rejoyce , that † the Day of their deliverence is come , for the Anguish toucheth them not . 43. And in those dayes ( which are hidden in God how many belong to it ; for * in six dayes the World with its Hosts was Created , this is hidden from us ) the Water will find it self again , and fill all deeps , more then before . 44. For now Death cometh with it , and in that hour all Creatures except Man shall the , and all the Men that have crept into the Clefts of the Rocks and Mountains , will come forth again , but with Anguish of their Consciences , though now the Turba hath permitted that the horrour stand in Death , for the falling of the Water taketh hold of the Turba . 45. And then will the voice of the Holy Number Three according to all the Three Principles open it self , and through the Mouth of the Judge Christ , say , Arise ye Dead and come to Judgment . 46. This voice is the Original Eternal Spirit , which holdeth or preserveth the Life of all things , and hath alwayes ruled in all the Three Principles , for it is the Spirit out of which all and every Life is existed , and in which it standeth in Eternity , which hath been the Life & moving of all things , in which the Beginning of Every Life hath stood , as also its End , and the Eternity , for it is from Eternity and the Creator of all things . 47. It hath two Eternal Beginnings , viz. in the Fire and in the Light , and the Third Beginning hath been a Looking-Glass of the Eternal , viz. the Spirit of this World ; It hath been as a Wonder in this World , and through it the Wonders are become manifested or revealed , and that it is which possesseth the last Judgment , its Motion is the Last . 48. For in the Creation it moved the Father , and in the Incamation or becoming Man ; it moved the Son , and now the last moving and Judgment is its own , it wil bring home every thing into its Eternal Place ; and this is done through the Voice of the Word out of the Mouth of Christ . 49. And the Spirit goeth forth in God in Two Principles , viz. in the Anger , viz. in the Fire , it goeth forth as the Earnest or severe fierce wrath of the fire-life ; and in the Light of the Love , it goeth forth as a flame of the Divine Majesty , and in the Spirit of this World , as a Wonder of Life , as indeed all this is undeniable . 50. And if there were one that would seem to be so highly Learned as to deny it , he is required to shew it in any thing ; we will not have any thing in this World excepted , but it shall give testimony to Us , let him come when he will , he ought not to for bear and say , We are Mad , such a short words answer are not enough , we will demonstrate it to him so , that he shall find himself , and see , who he is , and though the Devil should burst for Anger , yet we will set it before his Eyes . 51. And being that Spirit hath the VVord Fiat , viz. God's VVord , with the Center of Nature , out of which it hath originated from Eternity , and as the Spirit of the Center goeth forth in two wayes , viz. one in the Fire , in the Essences of the Life 's Original , in the Ground of the Souls Original ; and then secondly in the Light of the Fire , viz. in the second source or quality , which sprouteth through Death , and is called God's Kingdom , where in the Light it is the Flame of Love , and in the Fire , the Flame of Anger ; 52. So it will also shake the Gates of Death , and awaken or raise the Dead , and it hath the word Fiat in it , and that Fiat is in the Soul and also in the Body , and though it hath consumed the Body long agoe , yet the Turba with the Wonders of the Body are remaining in the Fiat . 53. And now must the Elements give the Substance or Works , which they have swallowed up , again to the Fiat , for the Word of the Lord is therein , but in its own Principle , every one of them must render or give up what it hath received , viz. the Earth , the Body , viz. the Phur ; and the VVater also its Essences ; the Air the sound of the Voice of VVords ; and the Fire , the Essences of the Soul ; for it shall all be judged distinctly , and sentenced . 54. All words which the Mouth hath spoken , which the Air hath received into it self , and the Words which it hath served to make , those the Air shall set forth again , or represent again , for it is the Looking-Glass of the Eternal Spirit ; the Spirit seeth all in the Looking-Glass . 55. And now will Man in Heart Mind and Thoughts be proved and Judged ; for the Turba standeth in all Evil , Malice , or wickedness , which is against the Love , and there will not much excuse be made , for every one complaineth of , or accuseth himself , his Turba accuseth him . 56. Understand us thus , that Spirit which is all in all , will awaken and raise every Life that hath been immortal , and with or by the Fiat , give it to the Body , for the Fiat draweth the Body to the Soul , with all its Deeds and VVonders , with all whatsoever it hath been done , with Words or Works ; all whatsoever hath reached , the Souls Abysse , that must come forth . 57. For in the still or quiet Eternity , there shall be no Turba , more , and therefore shall all things or Substances , be tryed by the Fire , and the Turba shall remain in the Fire , with all whatsoever hath been Evil and capable of the Turba , unless in the Time , it hath been washed in the Water of Life by the Souls Conversion , else it must remain in the Fire : 58. Now † many having sown in the Fire , will suffer loss is Christ telleth us , that the works of the wicked will remain in the Fire , and he will suffer loss . 59. Understand us aright thus ; The Body which hath conversed here upon the Earth , that evil perished Body , which hath swallowed up that Noble precious and fair of bright Image of Paradise , shall come , and present it self , with the Precious Image in it , and give an account of God's Image . 60. Now it is well with those , who have Christ's Spirit , they have their first Image in the word Fiat , and that they must give again to the Soul , and that in the Adamical Body ; 61. But those which have not Christ's Spirit , they will stand indeed presented in the Evil Body , but their Soul will have lost the right and true Image , and will have an Image in their Souls-Spirit ; what their daily Lust or delight hath been , such will their Image be . 62. And in this hour , will also the fierce wrathful Fiat of the Darkness , present the Devils , which now also shall receive their Wages and Habitation , at which when they hear of it they Tremble . 63. And thus will all the Dead both Evil and Good arise , every one in his Two-fold Body , and will have the Soul with the Spirit in the Body . 64. One will have the outward Earthly Life , and therein , a Beastial Image in the Souls-Spirit , and will have the fierce wrathful Anger 's Substantiality or Works in the Inward Image . 65. And another will have , the outward Body , and therein Christ's Image , and in the Souls-Spirit will God's Love-Spirit give Light , on to these the Word Fiat draweth the right and true Adamical pure Image , again ; 66. For the pure Image stood in God hidden in the Word , which was Incarnate or became Man ; And now when the Soul standeth at the limit , it getteth that again , with the fair Virgin of the Wisdom of God. 67. For the Noble and Precious Image was destroyed in Adam , when the Woman was made out of him , so that he only retained the Fires Tincture , now each of them cometh whole home again ; 68. For the Woman will in the Fire of God receive the Fires Tincture , so that she will be as Adam , neither Woman nor Man , but a Virgin full of Chastity and Modesty , without Feminine or Masculine shape or Members : 69. And here it will no more be , as we are , and say , thou art my Husband , thou art my Wife , but they are Brethren : In the Divine Magical Wonders , somewhat of it will be apprehended , but none will regard that , but there we are all only Gods Children , in a Life and Love Sport of Children . 70. All this will be done before the Sentence , for the Sentence will first be on the Last Day of the Judgement , and the Living will not then Die , but be with the Voice of God presented together before the Judgment of God. 71. For the word Fiat , will bring them all thither , and all will be presented in its order by the word Fiat , viz. a King and Emperour with his Subjects over whom he hath Ruled , a Prince , Nobleman , Burgomaster and Superiour Magistrate , each in his own Office and Employment . 72. And here shall every one who have set themselves up for Shepherds of Christ without God's calling , stand with the flock of their Sheep , and give an account of their Doings and Doctrine , whether they have been Christ's Shepherds , and have pastured the Sheep ; or whether they have been their Belly-Shepherds ; here will the Spirit make enquiry after their calling and office , whether they have from his Election and power or vertue , entered into the Office of a Pastour or Shepherd , or through Mans favour , without God's Spirit and Election . 73. For the Judge will say : * Now give an account of your Lives , of your words Works , Deeds and Matters or Substance ; then will the Turba tell every Man , what his Substance or Matters have been : for now will all within them and without them stand in the Figure before them , that so there may be no denyal ; for the Spirit tryeth with the Turba , Soul Spirit and Flesh , here all is manifest . 74. The Kings and Princes shall give an account of their Subjects , how they have governed and protected them , what Government they have exercised , why they have taken away the lives of Many in Tyranny , and shed innocent Blood , why they have made War for their Covetousness and pleasure sake : 75. In like manner other Superiours , why they have intruded themselves , and have set themselves up for Lords over the simple , oppressed and squeezed them and taken away their sweat and labour from them and Consumed it in Pride . 76. Now will the Root of every thing be enquired after whence it comes , and out of what it is grown , whether it bear God's Ordinance , and whether it Originateth in the Heavenly Fiat , or in the Hellish out of the Anger , there shall every one give an account of his State and Condition , whether he have intruded out of Coverousness and Pride , and made himself a Lord and Master , or whether his Government be ordained of God. 77. There see O ye Worldly Rulers , ye Potentates , whether ye be God's Ordinance ; whether ye sit in a right and true Divine Ordinance ; what you do with the miserable and needy ; now they stand before your eyes , and complain of you , that you have been the Cause of their sins and of all their Evil ; 78. For there one will cry and complain against the other , that he hath caused him to commit such and such abominations , and will curse him ; the Inferiour the Superiour , the Superiour his Superiour , the Prince his false or wicked Counsellours , the Counsellours , the Priests , who have not reproved their Courses , but soothed and flattered them for advancement and honours sake . 79. Oh how will you now subsist ye high Schools and Doctors , all you that have sitten in Christ's Sear , that you have so contended about Christ's Cup , about his Honour Glory & Doctrine in your Pride , and have irritated or stirred up and constrained the Princes of your Countreys , who are the Ordinance of God , to Wars and Blood-shed , for your Words sake , which you your selves have forged . 80. Where is now Christs Spirit , in the Love , which saith , * Love one another , thereby men shall know that you are my Disciples ? where is now your Love ? see your Bloody provocations wherewith you have involved them in War , and led the World astray from Love and Condescention ; 81. You have made Rents and Divisions , so that Kings have divided , and been at Enmity for your Pride sake , in that you have drawn Christ's Word about by the Hair , and not considered , whether you have Christ's Spirit and Will or no ; there you above all others shall give a severe account , for you have known the Lord's Will and have not done it : you have run , and intruded your selves into Christ's Office , only for Gain Favour and Honour sake : you have not regarded God's Spirit , therefore the Spirit calleth you Babel , a Confusion of all that live ; 82. You have set the whole World at Odds , you should teach them Love , and you have taught them strife and Contention , so that one Brother hateth and persecuteth the other for your contrivance sake ; how is the Name of Christ despised for your Contentions sake ! whither will you go , and where will you abide when the whole World shall Cry , Wo , wo , on you ? 83. Here the Angels will be the Dividers , these will seperate them into two Heads , and set the Honest and Godly at the right , and the evil and wicked at the Left , viz. at the Anger-Eye : For the right is here called the Lights Principle , and the Left , the fires Principle ; 84. And there will the Judgment be set ; all the Great Shepherds which God hath sent for Lights into the World , who have reproved and taught , viz. the Patriarchs , concerning the Promise of Christ , together with the Prophets and Apostles , at the right hand of the Judgement ; and Moses and all teachers of the Law , at the left hand of the Judgement : 85. For Moses and Elias , have the Fire-Sword , together with all highly worthy Teachers of the Law , and require God's Justice and Righteousnesse ; and those at the Right , God's Mercy . 86. And in this hour is the Last Day of the Judgement , when the Judge will say , † Come ye Blessed of my Father , inherit the Kingdom prepared for you from the Beginning ; for I have been hungry thirsty naked sick , and in Misery , and you have served or Ministred unto me . 87. And to the wicked Crew , † Away ye Cursed ; I know you not ; into the Eternal Fire : For I have been hungry , thirsty , sick naked and in Prison , and ye have not served or Ministred unto me . 88. And then they will excuse themselves as to the Judges Person , Lord we have not known thee : and he will say , what you have not done to my Children in Misery , you have not dono unto me . 89. And here will the Spirit of God first move himself to Justice in all the Three Principles , and awaken the Center of Nature ; that it may burn in the Anger-Fire ; for All will stand in the Fire , both Heaven Earth and the Firmament ; 90. And the Turba will swallow up the Earthly World into the Fire , and set it in that condition again , as it was before the Creation ; onely the Wonders remain standing in both Principles ; the Third passeth away all to the Wonders , which will be set in the Beginning again . 91. And there will the Earthly Life with the Earthly Body fall away , and the fire will consume them . 92. And in the Righteous , will the Glorious bright Paradisical Body passe through the Fire with its Wonders or Works , which will follow after it ; and that which is false or wicked will remain in the Fire . 93. And they will be snatched through the Fire in the twinckling of an Eye , although the Fire will not take hold of them ; as little as the Fire can detain the Light or the Wind , so little also can it hold the Light of the Holy Men or Saints : for they can dwell in the Fire without feeling any pain . 94. And then instantly with the kindling of the Fire , is God's Majesty prepared , and the Paradisical Life , into which they go as Children , and live Eternally with their Father , in one Love , in a simple Loving Childs Life , and there is a Communion of Saints or Holy Ones . 95. No Dayes and Nights , for the Sun passeth away , and the Stars pass away , and their Wonders only stand in the great Magia to the Honour and Glory of God : thus they will sever themselves . 96. The wicked must also go into the Fire , and their Earthly Life also fall away , and in their Spirit will be seen their Vizard-Image : according to all manner of Abominable Beasts like the Devils . 97. For they dwell in one and the same Principle , and Luoifer is their Great-Prince , whom they have here served and ministred unto : and it was so that they did hang to their flattering Hypocrites for the sake of the Joy of a Fools Paradise . 98. Thus beloved Friend ye have a short explanation and information concerning the Last Judgment Day ; for all in this World will pass away : 99. The Earth and all Rocks and the Elements , will melt away , and THAT only will remain which God would have , for the sake of which he created this World. 100. There hath before clearly both Good and Evil been seen in Eternity , and hath in this World been only brought to Substance , and that is a Wonder , and it standeth afterwards so in Eternity . The One and Thirtieth Question . What manner of New Glorified Bodies the Souls will have . 1. THis is also sufficiently declared already : For according , as any is indued with the Power of Love , Righteousness and Purity , he will accordingly have fair bright Works of Faith , and so he will shine and give Light. 2. But this will be very different , the works of Many will almost all remain in the Fire , and themselves will scarce escape , and such a one is not so fair and bright as the Holy are . 3. For , as the Scripture saith , † They will excel one another as the Stars of Heaven , but there will be no disrespect for it , but one will rejoyce at the beautious brightness of another , for there is no other Light but this , viz. that * God filleth all in all . 4. And thus every one will receive God's Glance or Lustre and Majesty , according as his vertue or power will be capable of the Light , for after this Life there is no bettering , but every one remains as he entered in . 5. For here will the Judge † Christ , deliver up the Kingdom to his Father ; and then we shall need no Teachers and Conductors more , but he is our King and Brother : there is no intercession , but we are with him as a Child with the Father , and what we do then is good , for there is no falshood or wickedness more . The Two and Thirtieth Question . What other Form , State and Condition , Joy , and Glory , there will be , to Souls , in that other Life . 1. IN this Question Paradise is to be Considered by us : For this outward World with its Fruits and Colours hath been a Figure Type or Resemblance of Paradise , for Paradise was in us , and the Outward Spirit robbed us of it , and drew us into it self ; when Adam lusted after that , then his lust laid hold of him : 2. But now we shall be in Paradise again , and Eternally Rejoyce therein , and enjoy the fair bright springing of all manner of Flowers and variety of Forms , as also of Trees and Herbs , and all sorts of Fruits ; but not so Earthly , Thick or Gross and Palpable : 3. For our Bodies shall not be so , how then shall the Substance of Paradise be so ? All is Angelical : Those Fruits are all Clearer and Subtiler , then the outward Elements now are : we shall have no intrails into which we shall need to stuff our stomacks as here in this sack of Worms or Carcass : but all is in power and vertue , we eat in the Mouth , not into the Belly , we shall not have need of Teeth to Chew with , all is vertue and power , and yet in a right and true natural form and shape with clear bright Colours . 5. Also † the Kingdom of Heaven consisteth not in Eating and Drinking , but in Peace and Joy in the Holy Spirit , with singing and sounding forth God's Deeds of Wonder , concerning the Corporiety of Paradise . 6. We lead there a Childs Life , and like them when they rejoyce and are chearly upon a Mount ; for then there is no sorrow in our hearts , nor fear of any thing , but a sporting with the Angels : 7. This World will be no more regarded , for all earthly knowledge and skill and thoughts remain in the Turba of the Earthly Body in the Fire . 8. We are concerned no more in knowing of our Parents or Children or Friends which are in Hell. 9. But we shall all know one another by Name that are together , though yet the Earthly Name will remain in the Turba ; but we shall have our first Name , a Name according to the Language of Angels , which here we do not understand fully ; in the Language of Nature we understand somewhat of it , but we have here no tongue to express it withall . 10. None saith to the other , thou art my Husband , or thou art my VVife , thou art my Sonne , Daughter , Man-Servant or Maid-Servant , all are alike as to that , we are all Children , not Husband nor VVife , Children nor Man-Servants , nor Maid-Servants , but all free , EVERY ONE is ALL ; and yet there is but one Sex , viz. Heavenly Virgins , full of Modesty , chastity and purity . 11. We all are God's Spouse and Wife , he is our Husband , he soweth his power and vertue into us , and we generate or bring forth to him , praise and honour : 12. There are also Dancings round and Singings , as Children use to do , which take hands and sing , and dance a Ring together . 13. All Art will not be regarded : but know , that those who here have born the Mystery , and have had it opened to them , they have great Ingenuity or Wisdom and understanding above others , and exceed others . 14. Indeed not in Contention & Doctrine , but their Wisdom beginneth all manner of Exercise out of the Mystery , so that the joy is stirred up ; for as Children run together when one beginneth to sport , so also here . 15. And little Children are our School-Masters , before they Meddle with Evil , that the Turba Magra the Great Turba layeth hold of them , for they bring their sport with them out of their Mothers Womb , which is partly from Paradise , else all is lost , till we attain that again . 16. A King avails no more there then a Begger : if he hath ruled well , then his vertue followeth him ; and he will have Clory of it in the Majesty , for he attaineth a bright Glorification , as a Shepherd over his Sheep . 17. But if he hath been Evil , and yet at last become converted , and enter in as it were by a Threed , then his Kingly Royal Works remain in the Fire , and here he will avil no more then a Beggar ; who hath been honest , nor be so beautious neither . 18. In the works of every one , men will apprehend what every one hath been , when they shall open their Packets and present them in the Heavenly Magia , as the Children do in their Sport. 19. Yet know that it will not be a Kingdom of Sport , onely , for Men will speak of God's Wonders and Wisdom , and of the Great Mysteries of the Heavenly Magia ; The † Song of the Driver will remain to the Scorn and reproach of the Devil , and to the Praise and Glory of God. 20. Yet men will keep somewhat of Hell , but see it no otherwise then in the Magia in the Mystery ; for the Devils must dwell in the Darkness , the fierce wrathful Fire in them is their Light , they have Fire-Eyes with which they see , else all Fire is gone , for the Majesty hath diffused it all , that it may burn in Love. 21. Although yet there is Fire in the Center , from whence the Majesty Originateth , but that will not be afforded the Devils , they will be thrust out into the darkness , † where will be howln●g and gnashing of Teeeth , where there is more Frost then Heat . The Three and Thirtieth Question . What kind of Matter our Bodies shall have , in the other Life . 1. MY Beloved Friend this is a hard Question ; which the outward Man should do well to let alone and not meddle with it , for it is not worthy of it . 2. Ye know very well , that God is become Man , and hath taken upon him our Flesh , Blood and Soul : But now saith Christ ; * I am from above , none goeth to Heaven but the Son of Man which is come from Heaven , and who is in Heaven : 3. Understand ye that which he saith , that he was then in Heaven , he spake not only of his Deity , viz. of the Word ; but of the Sonne of Man , of the Word that became Flesh , that is now to be considered by us : for in that Flesh and Blood we shall live Eternally , and must have Christs Body if we will subsist in God. 4. Yet we know of no other Body that we shall have , but our Own out of the Old Body , as the Blade groweth out of the Grain : and such a Body also Adam had in the Creation ; but he became captivated by the Kingdom of this World , so that he became Earthly , and that was his Fall , and that caused God that he divided Adam and framed a Woman out of him , as is written very largely in our * Third Book . 5. Now we know very well that Adam was a Chast Virgin before his Eve was , before his sleep , and afterwards became a Man , like a Beast with deformity , which we at this day are ashamed of in the presence of God , that we have beastial Members for propagation . 6. Yet now Adam had the Virgin of the Wisdom of God in him : but when he fell , then it remained standing in its Principle and Adam went out from it : 7. And know that Christ is in that very Virgin in the Earthly Mary Incarnate or become Man , for the Word of the Lord brought that with it in Maries Body or Womb. 8. And understand us thus , that Christ is become Flesh in the Water of the Eternal Life , † which the whole Deity filleth ; and even in the Essences of the Earthly Mary . 9. But Mary was blessed with the Heavenly-Virgin , so that Christ became Man in a pure Vessel , and so the outward Man hung to him . 10. For it was for the sake of the Soul which he assumed from Mary , that he must take Maries Flesh , but in the Blessing of the Heavenly Virgin. 11. The Tincture of the Blood in the Heavenly Virgin was Heavenly , for an Earthly had not been able to go through the Anger of God and Through Death , also it had not had might or ability to have arisen out of the Grave . 12. The Word that became Flesh had the Water of Eternal Life , it was out of God's Majesty , and yet also in Maries Blood , here we refer you further to our Third Book , viz. of the threefold Life , there it is written of at Large . 13. Thus we intimate to you that we shall have a Body in flesh and Blood , a Body as CHRIST had : for Christ is with his Incarnation or becoming Man also born in US Men. 14. When we become New-born out of the Spirit and Water , then are we in Christs Spirit , new born out of Christs Flesh and Blood. 15. We put on Christ , Christ is born in the Converting Sinner , and he in Christ becometh God's Child , and that very Body shall we have in Heaven ; 16. Not gross Beastial flesh , as we have in the Old Adam , but subtil Flesh and Blood , such Flesh as can go through Wood and Stone , unhurt by the Stone ; † as Christ entred in to his Disciples through the shut-Door , that is a Body , in which no Turba or fragility is ; for Hell cannot lay hold of it ; it is like and conformable to the Eternity ; and yet is very true Flesh and Blood , that our Heavenly * hands do handle feel and take hold of , a visible Body as here in this World. 17. We offer to your Consideration , how such a Body , as we here carry about us , would be capable of God's Majesty : It must needs therefore be such a Body as is like the Majesty , so that the Majesty can give light and shine out of the Body , out of the Tincture and Water of Eternal Life . 18. We shall here indeed be silent to Reason , but to our Brethren Intelligible enough : it belongeth to the Children , a Wolf would have his Mouth filled with a piece of Flesh that he may devour into his Guts , of such a One we speak not , but of such a one as Christ hath given us in his * Testament and left us at Last , which is , † that he will remain with us Eternally , we in him and he in us . 19. Thus we say , that we shall have Christ's and God's Body , which filleth the Heaven ; not that we shall stick in his Creature , but be one with another as members Brethren and Children : It is all ONE Life in US , not Mortal , all out of the Eternal ; nothing that beginneth but only the Wonders : our Substantiality is come to be out of the Eternal ; we are as Gods , God's right and true Children out of his Essences in Body and Soul. The Four and Thirtieth Question . Of the Lamentable Horrible Miserable Condition of the Damned . 1. THis is also sufficiently mentioned above : for God's Anger is their Habitation in the Darkness ; their Light shineth out of their Fiery Eyes , that glimmer out of the Fire-flash , else they have no Light ; for they dwell in the outermost , and fly out of Highmindedness above the Thrones as Potent Commanders , and yet one otherwise then the other , all according as his Spirit is . 2. For a Dog acts in a Dogish manner , a Wolf in a Wolfish , also a Horse , a Fowl , Todes , Serpents , after their Manner ; but they are all flying and swift as a Thought . 3. They have yet their Joy in their Abominations and that is their best Joy , that they reproach God , and say that they are Fire-Spirits , and God , a Light-Spirit . 4. Their boast is alwayes of their strong fires Might ; as a Dragon that spitteth Fire ; so also they , they seek Perdition and find Abomination : 5. Also Fruit groweth to them out of their Principle , all according to the Abominations of their Will : 6. They have a sport , like that of Fools , that spit fire out of Rockets , Jugling and Fooling is their pastime , though indeed there is no Time ; and also after the Last Judgment Day no fear more of any other Source or Quality or Torment then they have , but their whole Life is a continual fear , a Horrour and Lamentation , every one hath his Works in the Figure , what he hath here done ; and then it awakeneth the Turba and rideth in the Fire . 7. The Soul hath no feeling , for it is without the Fire ; only the Turba with the Introduced Abominations , plagueth it ; there is an Eternal Despair in them , and therefore they are also God's Enemies . 8. Whatsoever belongeth to Blasphemy and Cursing , that is their best power and vertue , they devour Hellish Brimstone and Abominations : For their Fruits are such manner of things , a kind of Matter , that is outwardly fair , and inwardly meer fierce wrath , and as they have been such flattering Hypocrites upon Earth , therefore also their Heaven giveth them such Bread to Eat . 9. They are at Large , shut up in Nothing , they may go as Deep as they will , yet it is every where the Abysse and the Darkness , and yet they are but in their First Place ; the Deeper they desire to swing themselves , the Deeper they Fall , and yet are no where at an End , or at the Ground or Bottom . 10. Their Number is no Humane Number , their delight is a stink of Fire and Brimstone , because of their Cursed Blasphemy , that they were Angels and now Devils , when they consider themselves then first riseth up the gnawing Worm that Devoureth and Tormenteth them : 11. What should a Man write of their Cursedness ? they are filthy Evil Beasts , all that they have practised upon the Earth , that followeth after them , and that they would also do there ; they swallow down Abomination and Cursing without Measure ; a Man cannot apprehend their Dominion better , then by the Antichristian Horse , and by Cursing blaspheming Men , which are Mad with Cursing , though it be but a Looking-Glass , in respect of the Hellish Abominations ; and we will not further mention them , for they are not worthy to be named . The Five and Thirtieth Question . What the Enochian Life is , and how long it lasteth . 1. THis is also above Humane Reason , and which no outward Reason can Comprehend : but seeing it is born or generated , therefore it shall stand open , for there stick such Mysteries here , that the World cannot comprehend , and we shall not mention them at large , for it hath its limit , how far it shall go ; for in this [ Time ] shall Wonders be done upon Earth , for which cause our speech is taken from us that we must be silent . 2. Yet we shall shew what kind of Life it is , or whither Enoch is gone , as also Elias and Moses : It is no Conjecture , we speak what here is given us , we shall further be silent , and not believe Reason , it is a Fool herein . 3. And we may well mention this , for the Time is Born , that Enoch speaketh , and Elias worketh Wonders , which Babel shall try by Experience : For Moses hath Horns , and yet is a Patient or Meek Lamb. 4. O how wouldest thou rejoyce , if thou wouldst go amongst Moses Flock : for he hath a good Message or Embassie , rejoyce ye Heaven and be merry ye Earth ; for Enoch is in the field and keepeth his Flock . 5. What will Elias do ? He had a white Garment on , and was with Christ on the Mount , and spake to him concerning the finishing the Redemption of Mankind , and spake to him also of the Entrance into Paradise , and of the final Deliverance from the Driver or Persecutor . 6. He that is born Blind seeth Nothing : how can a Lame Man run to the limit for the Prize , and a Deaf Man distinguish●●●… Words and Languages ? Doth not the Sun shin all the Day , and yet the Mole remaineth blind still ; Will Babel then come to see ? We say she is a Scorner , and therefore also she must be blind though the Sun shineth to her : 7. How can any see what is in TWO Worlds , that dwelleth alwayes but in ONE ? Or is it not Art and Wit , that hath understanding , that can search the Deep Gates ? But it flyeth aloft like a Wind , that holdeth nothing , and yet maketh such a Bluster ; so also Babel . 8. When we will speak of the Enochian Life , we must consider the Scripture , and see who Enoch was , and what Life he lead ; and then we may soon find , where he is , and what his going away and taking up is . 9. The Scripture saith , his Father was called Jared : if you understand the Language of Nature , you had the whole Ground ; 10. And Enoch begat Methusalah , who attained the Highest Age of any Man ; and after he had begotten him , he continued in a Godly or Divine Life , till the Lord took him into his Principle . 11. And we are not so to understand it , as if he were wholly perfect in the Light of God's Majesty , and should not appear at the Judgment Day : He is indeed in God without necessity and Death , also in God's Love , but in the Birth of God's Principle ; for he had also Adam's Flesh . 12. So you know very well , that the outward Kingdom , with the Earthly Flesh , belongeth to the Turba , though indeed , he had in the outward Body , the Body of God's Wonders , as to which he was taken up into the Mystery , so that the outward Body , was as it were swallowed up of the Mystery . 13. But now must the Mystery give up again , all whatsoever it hath swallowed up , as ye know that at the End it shall present the outward Body with all Substances or Works , before the Judgment of God , so also is the Turba still in the outward Body with the Wonders , which shall be manifested and tryed in the Fire . 14. Seeing then Enoch is taken up , with Body and Soul , with both Bodies , therefore his outward Body is in the Mystery , and the inward Body is a Heavenly Mystery in the Arcanum or hiddenness , and so he liveth in two Mysteries , invisibly and incomprehensibly to the outward World : as we give you to understand , that Paradise is still at hand and not vanished , but is as it were swallowed up by the Curse of God , and lyeth yet as a Mystery uncorrupted in the Curse . 15. For we can with good ground of Truth , say ; that Paradise is still upon Earth ; but we are not therein , yet Enoch is therein ; but he hath still the Body of the Turba in the Mystery , and in the Heavenly Mystery he hath God's Body , a Paradisical Body , that is capable of Paradise : thus he is a Wonder , and is a Prophet on the Crown at the limit of the Wonders . 16. For ye know , the Scripture saith , that after he begat Methuselah , the Man of the highest Age , that afterwards he continued in a Divine Life : and that is significant . 17. Methuselah sheweth the end of the Wonders of this World , and Enoch in his Divine Life after the Birth of Methuselah , sheweth as to his Three hundred years , the opening of the Wonders , and the open Ministry , viz. a preaching of Righteousness , whereby every one hath his Turba shewen him , and the End of the Wonders of this World is shewed , viz. God's punishment and reward to the Good. 18. And the Time after Enoch , wherein Enoch lived till the Number of the Crown , when Enoch with his Preaching was taken up , sheweth that the Enochian Light , which appeared in his Time , will pass again into the Principle , and will seek the Earthly Body of Enoch , and it will be found that the Turba is still therein , so that there is no seeking more , for the Turba is found at the Limit , and worketh only to the Fire and to the Judgment . 19. Thus the End of this World is as the Dreggs of the Cup , and worketh in the Turba , to the blowing up of the Fire , and to the Judgment ; for the outward World is become generated out of the Turba , and hath taken its beginning in the Turba , and the Turba is its proper own , thus the Beginning seeketh the End again in the fierce Wrath. 20. And as this World is become Corporeal in the fierce Wrath , so also will the beginning at the End , have the Spirit again in the fierce Wrath ; for the Beginning and the End is all one ; therefore you see very well , that in the Beginning the Turba swallowed up Adam , and brought him into Anger and Murthered Abel . 21. Therefore ye Elect , desire none of you to live to the time of the End , after Enochs taking up ; but consider , that when Enoch Preacheth , the Sun shineth , then go out of Babel it is a Golden Time ; but your Turba causeth that Enoch shall be taken up . 22. Enoch is not flyen away out of this World , he is passed into the Mystery in the VVonders ; for he is God's Preacher , and after that the Turba hath overcome the VVorld , then must he be silent , till the six Seals have ended their VVonders , and the Angels of the Turba poured forth their Viols , and then are the VVonders of the Anger finished . 23. Then cometh Enoch again out of the Mystery , and goeth into the Mystery , and telleth what hath been done , and reproveth the World because of the Turba , hecause they have let the abomination come into them , and have not withstood it . 24. And after the world becometh fat and wonton in the Golden Year , and seeketh Sodom and Gommorrah again , then will also their Turba be fat and Wanton , and seek the fierce VVrath and the Limit , and the Golden Time cometh to an End , and will be swallowed up in the Turba , and then Methuselah , the oldest Man dyeth , and suddenly cometh the Sin Deluge in the Fire ; think of it , it is an Earnest severe thing . 25. We say not , that you shall feel Enoch with your hands , No! Enoch preacheth not from the Earthly Lifes Spirit , but from that which was a Prophet which introduced the outward Man into the Principle : thus you shall not touch the outward Enoch , but hear the Prophet which speaketh out of Enoch out of the Mystery ; 26. Babel holdeth it in derision , and despiseth Enoch for a time , then Enoch calleth Noah , but they account him an Old Fool , for Preaching of the downfal of Babel . 27. And Noah passeth into the other World through the Water , and calleth to Moses , with his Wonders , and he Cometh , for he hath God's Wonders . 28. For , he is gone through Death , and hath brought his Body through Death , where then the Turba desired to consume it , and the Devil contended about it , and would have the Turba in Moses , because he had been an Angry Man , and brought the Turba on many . 29. But it was said to the Devil , that the Turba in the fire did not belong to him , for it served to the Majesty of God , and hath the VVonders : to him belonged the Turba in the Darkness in the fierce wrath , and is without the City , it shall not dwell in the City in the Principle , but without it ; 30. For , God hath not Created him in and for the Fire , he may continue in his own awakened fire-Life , for he hath nothing to do with Moses Body ; for Moses's VVonders in the Anger belong not to his Turba , he is an Outcast a Castaway . 31. And Moses's Body is gone through Death , his unfadable Body , which hath the VVonders , hath swallowed up the Earthly in the Turba , and yet not in a fadable manner consumed it ; but he is also in the Mystery : and his Turba which killed the first born in Egypt , and drowned Pharaoh in the Water , and slew the Worshippers of the Calves , also swallowed up Corah Dathan and Abiram with the Earth ; that remained in Death ; 32. When he dyed , then went his Spirit and Soul forth out of the Turba , and he remained in the Wonders in the Mystery . 33. And now he is become a Lamb , and bringeth his works into Isaac's and Sems Goods , as a Mystery of God in his Deeds of VVonder ; But the House is Isaac's , and they all dwell in Sems Tents , in his Kingdom : Consider that , ye Jews and Christians . 34. Now seeing Moses is gone from the contention of the Turba and of the Devil , with Righteousness , into the Mystery , and hath likewise his first Body , yet unfadably on him , brought out from the Turba , but yet it shall be tryed in the Fire , at the End of the Day , therefore his Prophet is in the Mystery : 35. And seeing he is become a Lamb after the Turba , therefore he hath sent his people many Prophets , to Preach of the Mystery , as in the Mystery there is not only the Law and Works , but also the Lamb Christ , into which he also Entred and made his Law to be of the houshould of the Lamb , so that his Wonders dwell in the lodging of the Lamb. 36. This Moses calleth to Enoch , seeing he also is in the Mystery , & hath the white Garment on , which he gat from the Lamb in the other VVorld ; to whose help Moses cometh , with the Lamb's Deeds of Wonder , seeing they call Noah Fool , who without Wonders teacheth as an honest or vertuous Man. 37. This will not Babel endure , for so her pomp and loftiness will be taken away , she sets her self against Moses and Enoch , and persecuteth them , she would kill them ; but Moses is dead already , and Enoch is taken up , and none in the outward Life is with them : They say , well , where is Enoch and Moses , let us see their Wonders , and they are blind , and cannot see them : thus they rage against Moses and Enoch , and go forth to Battel . 38. Then Moses calleth to Elias , which went out of this World in the Fire of God , in the Abysse of the Principle , with Body and Soul , he dwelleth in the Principle with strong Might , and when he cometh and seeth the Cry that Babel standeth in the Fire , then he kindleth the Turba , wherein the Great Fire Burneth , which consumeth Flesh and Blood , also Stones and the Elements , and then shall Babel drink her last Draught . 39. And after that Enoch hath peace a little Time , and it is the Golden Year , till my Beloved become fat and wanton , and stuffeth his Turba well , so that it seeketh the Limit , and then cometh the End of all Time. 40. Let it not be a Wonder to you , we will stay in the mean while with Noah , till Moses and Elias , come ; and then you will find it by Experience , all you that are the Children of God , 41. But to the wicked it remaineth hidden , till the Turba devoureth them ; they look upon it , as the Jews did upon Christ , and the first World upon Noah ; what should a scorner do with the Mystery ? he seeketh only for plenty to Eat and to Drink , and looketh how he may satisfie his Pomp , wherewith he might Ride on in Babel . 42. Thus , my Beloved Friend , we have given you a short hint of the Enochian Life , also what his Office and Condition is , as also of Moses and Elias : you should further consider of them as a discerning Man ; for we dare not speak otherwise of it ; also our Understanding and Will is turned into such a way of Speech , and in this place at this time I am not allowed to write more fundamentally with a simple understanding , 43. If God permit , and that it be given to Us , to write somewhat upon the * first and also the † second Book of Moses , more may be opened ; for the Names that are set down of the Fathers before the Deluge or Flood , belong all to the Mystery , and there are Great Wonders therein ; when it will be Day , then you shall by them apprehend the whole Course of the World. The Six and Thirtieth Question . What the Soul of the Messiah or Christ is . 1. THis we have explained in our Third Book , concerning the Three-fold Life of Man , yet seeing every one that readeth this hath not that at hand , also because of the Question , more must be answered , therefore it also shall be set down : for you ask in the following Question , concerning Christ's Spirit , which was obedient , and which Christ Commended to his Father . 2. Here shall be given to the Old sick Adam , a Good reviving Cordial , a Medicine for Death , that he may be awakened : for his Mother will bear or bring forth a young Son , who shall live in her Bosom , and shall rejoyce at it . 3. And now if we will consider of Christ's Soul , we must our selves seek it and find it , for Christ's Soul is a Hamane Soul , conceived in Mary in the twofold Virgin. 4. Though we acknowledge the outward Mortal Life in Mary for no Pure Virgin , for that which is Mortal hath the Anger , and the Turba , which breaketh or corrupteth all purity , so that no pure Virgin is born of Eve , but all are her Daughters . 5. And Eve her self , was but half a Virgin , for Adam was the other half , according to the Two Tinctures , wherein man appeared in a total entire Virgin and pure Love , and God through him , as the Original through the Creature , which he made out of himself . 6. And thus also in one whole or entire person there is a pure Love and Chastity , for it seeketh no other Mixture ; it is it self the Mixture of both the Tinctures , viz. of the Souls Tincture , and of the Spirits Tincture , and therein is power and ability , that it can generate a Spirit out of the Fires - Tincture , which is called Soul and Spirit ; 7. Which Adam squandred away , when he let the Earthly Life captivate him , and therefore he must be broken and a Woman be made out of him , which must set her Love Delight Longing and Imagination into Adams Tincture , if she would be impregnate with a Soul : 8. And None can say , that Eve , before the Touching of Adam , was a pure Chast Virgin : for as soon as Adam awaked out of sleep , he saw her standing by him , and imagined suddenly after or into her , and took her to him , and said , This is Flesh of my Flesh , and Bone of my Bone ; she shall be called a she-Man or Woman , because she is taken out of Man. 9. And she Eve also suddenly Imagined into Adam , and one kindled the other in the seeking . 10. And where is now the pure Chastity and Modesty ? It is not Beastial , is not the outward Image become a Beast ? As is sufficiently to be seen in the Will and Substance or Doings , that Man doth as a Beast , and more foolishly ; for he hath Reason , and rideth on in Reason so senslesly . 11. But that it might be remedied , and the Image come into One again , therefore is the Word , which spake the Soul forth out of God's Mouth , and by the Holy Spirit , breathed it into the Image , become Man , and is entred into the Earthly Image , viz. into the Turba of Destruction , 12. And you know very well , that the Word hath the Water of the Eternal Life , and the Fire of the Deity , and out of the Fire , the Tincture of the Deity , and in the Tincture , the Spirit of God ; which goeth forth out of God's Mouth , and in the going forth , is the Glance of the Majesty in the working of the Spirit , Manifested . 13. That very word , is in the Virgin of the Wisdom of God , and surrounded with the Eternal Wonders ; and that now out of the Great Love and Humility towards our Image , which was destroyed to us in Adam , is entered into us again , and is in Mary , understand in the Earthly Mary , but with the Blessing , become Man or Incarnate . 14. The Blessing is this , that to the Soul of Mary the Heavenly Virgin the Wisdom of God was put on , which Adam had lost , and therefore the Angel called her , * the Blessed a-among Women . 15. No Woman from Adam to this Day , had the Heavenly Virgin put on to her , but only this Mary ; and therefore with the Blessing she became Chast and full of Modesty , for the Spirit goeth not into the Earthly , it Mixeth it self not with the Looking-Glass : for that cannot be , that the Looking-Glass , should be as the Life it self . 16. Thus understand us dearly according to its precious Depth ; Mans Soul is out of God , and out of the Eternal ; but Mans Body is a Looking-Glass of the Eternal . Thus hath God put on to the Virgin Mary , God's Virgin ; but in the Souls Principle , not in the Earthly Flesh , as if she were Deified ; no , she must die , as all mankind doth . 17. And in that very Virgin hath Gods Word , out of God the Fathers Heart , assumed the Seed of the Woman , viz. the Souls Seed , and the first Images Seed , which now stood so long time in the Mystery , broken : 18. And now God's Life came thereinto , & made again a whole or Entire Image , for the Water of the Eternal Life , out of God's Heart mixed it self with the Souls * Spirit 's Water , for the Spirit existeth out of the Water , and the Soul is Fire . 19. Thus the Word , took hold of the Souls Tincture , and the Holy Spirit of the Spirits Tincture , viz. of the Waters Tincture , and out of Both became one Soul , and yet the Creature remained distinct from God's Spirit : but God's Spirit dwelleth therein , and so out of God's Water and Tincture , and out of the Seed of Mary , out of her Tincture and Water in the high Blessing , came one Flesh and Blood ; so that a Heavenly Man Equally at once in the Earthly , became Man , or was Incarnate . 20. So that a Man might say , this is the Womans Son , viz. Maries right true bodily natural Sonne with Soul and Body , with Flesh and Blood , and all whatsoever a Man hath ; and also God's true Sonne , which was generated out of God's Eternal Substance from Eternity , before the Foundation of the World was laid , which stood in the Majesty of the Holy Number Three , and also in the Body of Mary equally alike at Once : 21. And the Soul of Christ belongeth half to the Principle of this World , and half to the Holy Spirit : for the Soul of Christ made use of the outward Spirits Air of the Stars or Constellations , with the Power and Vertue of the Elements , and also of the Word of God , and of Divine food : for such a Man was Adam in Innocency . 22. Thus hath God in Christ Regenerated us anew , and thus are we , born anew in Christ , out of God's Word and Spirit , through the Water of the Eternal Life , & thus are we Gods Children in CHRIST ; and if we give our selves up into Christ , out from our † Reason , then we are indued with Christs Body , and our Will and Spirit liveth from or of CHRIST in US and we in him . 23. Thus you may understand what Christ's Temptation was , viz. that the New Regenerate Man , should now hold out or endure Adams temptation , to try whether his Soul could stand in God , and there he was tryed in the Turba , to see whether he could rightly stand in the Three Principles , and rule over the Outward : and therefore his food of the outward Life was withdrawn from him , that the inward Life might overpower the outward , and eat of the Word of the Lord , and hold the outward in its own power and full Omnipotency , and also hold Death Captive , that it should not destroy the outward Life , this must needs be a Great Combate . 24. And then the other two Temptations were these , he was tryed whether Man would live in full obedience to God , and let God work in him , or whether he would lift up himself again , and free himself from God as Lucifer did : and therefore the Devil must tempt him , seeing this Man was to possess his Kingly or Royal Throne . 25. Therefore the Devil complained , that he was not able to stand , the Mother of the fierce Wrathfulness drew him so hard ; therefore , it was now permitted to him , that he should tempt and try it in this Man , and should set before him , that which was set before himself ; and if this Man did overcome ; he should be the Devils Judge , who was found to be a Lyar. 26. For he Tempted him in the second and third Assault fully to try , whether he would flie in his own self might , and he himself had done , and had awakened the Anger , or whether he would put his Trust alone in God , and live in God , with Will and Substance or Deed , as a Child in Obedience to the Father ; and this he tryed so long with him , as Adam was in the Temptation before his sleep . 27. Thus must we also Continually be Tempted ; but in Christ who hath overcome we can have the Victory , for his Soul is our Soul , and his Flesh our Flesh , if we trust in him and give up our selves wholly to him , as Christ gave himself up to his Father . 28. And thus beloved Friend ; you understand what Christ's Soul and Body is , viz. Our Soul and Body , if we cleave to God ; but if not , then we are rent off , and are according to the outward Life , fallen home to the Spirit of this World , viz. to the perished corrupt Adam , and according to the Soul , fallen home to the Devil in the Anger of God ; seek this more at large in our other Writings , where you shall find the whole ground of Heaven and of this World. The Seven and Thirtieth Question . What the Spirit of Christ is , which was Obedient , and which he Commended into his Fathers Hands . 1. THis is that Great Jewel , for which we highly rejoyce , that we know it , so that we know our selves what we are , and it is more dear and acceptable to us then the whole World ; for it is that Pearl † for which one sold all his Goods and bought that Pearl , of which Christ speaketh . 2. For it is more profitable to Man then the whole World , it is more Noble and Precious then the Sun , for the Noble or Precious Stone of the Wise Men , the Philosophers Stone lyeth THEREIN , it hath the Mysterium Magnum , The Great Mystery , Heavenly and Earthly ; and there is nothing like it in this World , but only the mean simplicity , which standeth still , and generateth or awakeneth no Turba , this hath the Jewel hidden in it ; as the Gold lyeth in the Stone . 3. And continueth unconsumed , if a Robber with the Earthly Turba cometh not upon it , and destroyeth it , and yet attaineth it not , so is also the own self-Reason in the Mystery . 4. Therefore we dare , and can with good ground say , that a simple Layick , which in simplicity , without much Skill and Art cleaveth to God , hath the Mysterium Magnum better and surer , also undestroyed , then a high learned Doctor , that flyeth aloft in his Reason , and destroyeth the Jewel and setteth it in Babel ; this indeed will not relish well , but we are not much concerned in that , we should set forth the Truth and baulk or shun none . 5. Now when we speak of Christ's Spirit , then Reason understandeth the Soul , or indeed the outward Life's Spirit , which standeth in power and vertue and winking of the Stars and Elements ; but no , it is another thing , wherein the Image of God standeth ; the outward Spirit belongeth not to the Deity , but to the Wonders . 6. We have truly and clearly mentioned before , but since it is hinted expresly in the Question , that Christ commended it to his Father in his Dying , therefore we must speak thereof how it was . 7. You have sufficiently conceived before , in what manner the Soul is the Center of Nature , the Original of Life , and the Mobility ; as viz. a Fire of God , which should be turned and inclined into Gods Eternal Will , wherein it is Originally generated out of the Magick seeking , and out of the Eternal Nothing is become a Great Mystery , wherein ALL Things lye ; The Deity , with all the Three Principles , and all whatsoever is or is called Being or Substance or Thing . 8. Also it is explained , how out of the Fire , the Light is generated , and the Spirit-Air , and then how the Fire draweth the Spirit-Air again into it self , and so continually bloweth up it self again , and so with the Light and the Air , and the source or quality of the Fire , is the Life of its own self . 9. We have also mentioned moreover unto you concerning the Noble or Precious Tincture , which thus ariseth in the Light , in which is the Light 's meekness , which is Generated out of the Anguish , as a † Mortification or killing , and sprouteth forth out of the Mortification : as another life of another source or quality , where the Fires-source or quality , is apprehended to be a Tincture , like a driving forth of a Spirit , and yet also is desirous , and so draweth the power and vertue of the Light , into it self , and maketh it be a Substance , viz. Water , 10. Wherein the two Forms become apprehended , one according to the Fire-source or quality , viz. Red , and therein the power and vertue , viz. Sulphur ; and the other as a Thin Meekness , and yet Substantiality , viz. Water , which the desirous Tincture draweth and turneth into one in a thing , so that it becometh Blood. 11. Now in the Blood is the Original of the Fire , viz. the Warmth , that is a Tincture , a Life , and in the power and vertue of the Tincture , goeth forth out of the Thin Water of Life , the power and vertue out of the power and vertue , and the vertue and power receiveth that going forth or exit continually again , and that going forth is free from the Fire ; and also from the power and vertue , for it is going forth and yet is generated out of the Power and Vertue : 12. And this is now the right and true Spirit , that becometh generated out of the Soul , wherein the Image of God with the Divine Virgin of the Wisdom of God , standeth : for in the Spirit lyeth all Wit or Ingenuity , Wisdom and Understanding ; it hath the THOUGHTS , and the Noble or Precious Life , which uniteth it self with God , and is so subtile , that this Spirit CAN and may enter into God. 13. And then if this Spirit do give it self up into God ; and casteth away its Souls Fire-pomp and Wit , then it attaineth God's Image and God's Body ; for it goeth with the Will into God , and dwelleth with Power and Authority in God ; Thus it hath God's Substance on it or in it , and is without this World in the Life of God. 14. But being this Spirit out of the Center of Nature , first originateth out of the Fire-Life , though it is not the Fire-Life , but its Spirit , and the Fire-Life with the Original in the Abysse standeth in the quality or source of the Anger of God : therefore hath Christ not Commended this his Spirit , to the Fiery-Life , but to his Father , into his Hands . 15. His Hands are the Love Desiring , wherewith he reacheth after our Spirit , when we enter into him , and Commit or Commend our selves to him : 16. For now when his Body was to die on the Cross , * and his Soul was to go through Hell , God's Anger : then the Devil waited and thought , we will surely keep him well enough in our Turba in the Fire , therefore CHRIST Commended his Spirit into God 's Love. 17. And thus came now the Soul of Christ with the Spirit , into God's Hands comprised in the Anger-Fire in Death ; there Death would have held him , but it was broken and made a scorn of : 18. For it slew the outward Man , viz. the outward Life , and took it away , and thought , now must the Soul needs stay in the Turba , but there was a stronger , in the Soul , viz. God's Word : that took Death Captive , and destroyed the Anger , and quenched the fierce Wrath with the Love in the Spirit of Christ . 19. That was a Poyson to Hell , that the Love of God came into it , and slew it in the Soul , and was † to Death a Pestilence and a Dying , a Breaking and destroying : it must now suffer that an Eternal Life grow up in it . 20. Thus the Spirit of Christ , took the Devil Captive , and brought him out of this Souls-Fire forth into the Darkness , and thrust him into Darkness , out from the Souls Fire , & out from Gods Fire , into the fierce wrathful harsh austereness and bitterness in the Cold , there he may heat himself lest he freeze for Cold. 21. Consider the first four Forms of Nature , and then you may be informed what the Devils dwelling house is ; For , before Christ he held the Soul Captive in the Turba with the Fire : and though clearly he doth not hold the Souls Spirit , yet he had the root in the Turba ; but there the forbearance was commanded him , and he was thrust out , and brought into the Darkness , and his Malice and Wickedness was thus destroyed by Christs going into Hell , and Christ became his Judge . 22. Thus ye have in brief , described , what Christs and our Spirit is , viz. not the outward Life , but the Spirit of the Soul , not the Soul it self , but its Lifes-Spirit . 23. As there is in God , the Holy Number Three , a Distinction , of Three Persons in One Substance , and yet but ONE God , where the Sonne hath the Spirit , viz. the Life , proceeding out of his Heart and Mouth ; and the Heart is the Flame of Love , and the Father , the Source or Quality of Anger , and is meekned and allayed by his Son in the Love , so that ALL in God is ONE Will and Substance or Deed. 24. So it is also in Man , and no otherwise in one Syllable : whatsoever God , in Christ , is ; that are we also in Christ , in God ; his true Children , and therefore should we also commend our Spirits into his hands , and so we may also enter through Death into Life , with Christ in God. 25. Be not led astray and deluded by the facetious pleasant specious shews , as Men hither to have been in Babel , where they have conceited this and that concerning the Soul , and its Spirit , one thus , another otherwise ; there is no Ground but Conceits and Opinions . 26. The Understanding is generated in God , not in the Schools or Universities , from Art , though we despise not Art , for if it be generated in God , it is a TEN-fold Mystery , for it attaineth alwayes the Tenth Number in Wit or Understanding , more then the Layick , for it can of many Numbers make One : 27. But it standeth not in own self ability , No ; the Entrance upon the Cross , must be in One as well as in the Other , be he Doctor or Layick , in God's Mysteries there are none Doctors but only Scholars : yet a Learned Scholar , can go far . 28. Had this Hand the High Art , and also this High Gift , you should well see it ; but God would have it as it is , it pleaseth him well , that he might * turn the Wisdom of this World into Foolishness , and he giveth his power to the weak , that every Life , may bow before him and acknowledge him that He is Lord , and doth whatsoever he will. The Eight and Thirtieth Question . Of those things which are to be done at the End of the World. 1. MY Beloved Friend : here we ought not to answer your Question , also it standeth not in our Ability , neither ought any to Ask , for it is the secret Counsel of God ; and none should Esteem himself as God , and know , ALL , before hand . 2. Our knowledge , standeth in God's Spirit and Will , when that moveth , then go you on in the Heavenly Magia , and pass into the Wonders of the Earthly : Now is the Prophet Born , for he standeth upon the Crown and speaketh Magically , concerning the Beginning of the Wonders and of its Turba , and how it shall come to an End , and break again , and come into the First . 3. For all Prophets speak out of the Turba , they declare what is false or wicked , and shew that which is better , which goeth in God's Will. 4. Therefore do not burthen us with this Question , for we should be captivated by the Turba , you may understand it well enough in all the other Questions , what is to be done , and it is explained enough . 5. We dare not answer concerning future things , otherwise then after a † Magical Manner , and the Cause is this , the Future VVonders are all seen in the Turba , and if the Spirit seeth them , then it speaketh clearly out , how the Turba is loaded with Evil or Good : 6. But it seeth that all is mixed ; for God is become Man , and setteth forth his Mercy every where in the Anger , and hindereth the Perdition , and therefore must the Prophet now speak Magically , and not with † plain VVords ; for it cometh to pass many times , that a thing that is Evil in the Substance , yet there groweth suddenly a small Twig or Branch out of it , which breaketh the Turba , and so there cometh a Conversion into it . 7. Therefore God causeth you to be admonished , that you should subdue and resist the Heaven of the Firmament , and then often , the Evil , which the Firmamental Heaven sheddeth abroad , becometh turned into that which is Better : 8. Else , if all must needs come to pass , which the Firmamental Heaven hath , Men would need no Teaching , but it would all be a certain stedfast and Eternal Calender . 9. You know very well , what Daniel Ezekiel as also David Mentioneth in his Prophecies , especially the Revelation of Jesus Christ , there ye have all lying in them , whatsoever is to be done , they have spoken Magically of things to come . 10. But in our Writings ye have them clearer , for the time is now nearer the End , and the Beginning hath sound the End : therefore it appeareth clearer , what shall be done at the End. 11. And I would have you directed to the other Questions , where you shall find enough concerning it , for the Evil VVorld is not worthy of a round clear explanation ; for alwayes the Great Mystery is touched thereby , which belongeth only to the Children of God : for God would not have men † cast Pearls before Swine , * but to give Food to the Children . 12. Thus do you also , it lyeth not in this , that the Mystery should stand under a Worldly Protection or Patronage , that is a Folly , and God would thereby be rejected , as if he were not able enough to Protect it . 13. You ought not to seek the Mystery among those in power , or rely upon them above others , for there cometh a Turba suddenly , thereinto , viz. by a Law : and then is God's Spirit as it were bound or tyed up , and that thing becometh an Antichrist . 14. Look upon Israel , when they rejected Samuel and their Judges , and supposed , when their Teaching stood under a worldly Arm and Power , and that they had a King , then they would keep their Law ; as it came to pass that their King introduced the Turba thereinto ; and made Calves for the Service and VVorship of God , and compelled the Congregation or People , to Honour and VVorship those Idols , this we say from a good meaning . 15. And we give you no Answer to this Question particularly by it self , you will find enough of it in the other Questions , for we ought to do no otherwise . The Nine and Thirtieth Question . What and where Paradise is , with its Inhabitants . 1. THis hath been explained to you in the Enochian Life , that it is in this World , but in the Mystery as it were swallowed up , whereas yet in it self it is not altered : It is only withdrawn from our Eyes , from our source or quality ; else if our Eyes were open we should see it . 2. Nay God in his Number Three is with us , how then should Paradise be lost ? indeed we have lost the quality or source and fruit of it , in the outward Life ; as the Devil lost God , when he with his own self will went forth as a proud arrogant Spirit , and would be Lord , so it hath gone with us ; 3. When Adam would have Eaten of the Earthly Fruit , Evil and Good , then he gat also an Earthly Life , Evil and good , and became thrust out of the fair delightful Garden of Paradise , where Heavenly Fruit grew , into the outward Life . 4. Many have written wonderfully of Paradise , but their blindness appears now in the Day Light , whom yet we shall not contemn , for they have been seekers , every Age hath had its seekers ; who have sought the Mystery ; but it hath been a long time very dark in Babel . 5. Now within two hundred years it hath begun to open it self again , wherein Antichrists Fall hath been discovered , where Men have begun to storm Babel on One side , but the strong Fort in Babel standeth firm still ; Men have revealed or manifested the Whore indeed , but her Beast , is but the more grown . 6. Therefore there is yet a Wonderful time at hand , which shall change all ; Many † high Mountains and Hills shall be made a plain Field , and a Fountain shall flow out of Sion , wherein the Miserable shall drink and be refreshed . 7. And they shall be led to Pasture with a staff , and the Shepherd will rejoyce with his Sheep ; that God is so Gracious . 8. For Silver and Gold is as common as in Solomons time , and his Wisdom Ruleth over the Face of the Earth , this is a Wonder . The Fortieth Question . Whether Paradise is Alterable , and what shall be afterwards . 1. AS little as God is alterable , so little also is Paradise alterable ; for it is a part of the Deity ; when the outward Dominion shall pass away , then will in the Place where this world now standeth , be meer Paradise , For there will be an Earth of Heavenly Substantiality , which we may be able to dwell in Through and through . 2. At the Last Judgement Day , we shall not fly away from the Place of this World , but continue so in our Native Countrey , and go home into another World , into another Principle of another source or quality . 3. For there will be no Frost nor heat , also no Night , and we shall be able to go through the Heavenly Earth , through and through , without dividing or disturbing any thing . 4. This Earth will be † Like a Cristalline Sea , wherein all the * Wonders of the World will be seen , all very Transparently , and God's Glance Lustre or brightness , will be the Light therein ; and the Holy Jerusalem the Great City of God , where Men shall offer to God the Calves of their Lips , there will be Paradise , * And the Tabernacle of God with Men : For it is Written , Behold I make all things New , a New Heaven and a New Earth , so that Men shall not regard the Old any more ; in that will the fair bright City of God , with the Wonders and Wisdom , stand ; and the Temple of God , the New Jerusalem , will stand upon the New Earth , which is prepared and made ready out of God's Power and Wonders : 5. ALL whatsoever the Prophets have written will there be fulfilled , for God's Word and Wonders , will spring and grow as Grass upon the New Earth ; 6. † There is no more Death , also no fear , or sorrow or sadness , No sickness , No Superiour Lord but only Christ , who will dwell with us ; and we shall be in one Communion with the Angels ; Our Fruits will Spring and grow to us there according to our Desire and Wish . 7. There will be no old Age there , but a Man of a Hundred Years , will be as a Child newly Born , and live in meer delight of Love , 8. All whatsoever is Joy will be sought after , and which way soever one can procure Joy to another , to that is his will enclined . 9. We shall lead a Holy Priestly Life , and all speak of God's Wisdom and Eternal Wonders ; for the Divine Magia hath Wonders without Number , the more is sought , the more is therein , and that is the Multiplication and increase or procreation of the VVill of God ; 10. And to this End hath God manifested himself in Images Created , as in Angels and Men , that so he might have Joy in himself , and rejoyce himself with his Lifes-Essences Eternally . Hallelujah . Conclusion . 11. THus my beloved Friend , is set down a round Answer to your Questions , according to our Gifts , and we exhort you Brotherly , not to despise us , in respect of our simple Speech and Incongruity . 12. For , we are not born of Art but of simplicity , and speak great things with simple Words ; take it as a Bounty of God , you will find so much therein and more then in the High Art of the Best Eloquence , unless they also be born or Generated from this School , whom we will not undervalue but acknowledge them for our Beloved Brethren in Christ , with whom we expect Eternally to rejoyce in the Heavenly School , of which we here have attained a little foretaste : 13. And here Our knowledge is only in part ; but when we shall attain the whole perfection , then will we say what God IS and CAN DO . AMEN . ANNO , 1620. Jacob Behme . A Short Summary Appendix concerning the Soul and its Image and of the Turba which destroyeth the Image . Written in High-Dutch , Anno. 1620 , by Jacob Behme called Teutonicus Philosophus , Printed in the Year , 1665. Of the Soul , and of its Image , and of the Turba which destroyeth the Image . A short Summary Appendix ; which in the other Books is written of more at Large and Fundamentally . 1. THe Soul is an Eye in the Eternal Abysse , a similitude of the Eternity ; a Total Figure and Image according to the first Principle : and , is like , God the Father , according to his Person ; according to the Eternal Nature . 2. It s Essence and Substantiality ; as to what it is purely of it self , is first , the VVheel of Nature , with the first four Forms . 3. For the Word of the Lord , with the Eternal Fiat , comprised the Soul in the Eternal Will of the Father , in the Center of the Eternal Nature , and opened it by the Holy Spirit , or blew it up as a Fire , which hath lien in the Eternity : wherein , from Eternity stood all the Forms of the 〈…〉 , and were only apprehend ed in the Wisdom in the Divine Magia , as a Figure or Image without Substance , from Eternity . 4. Yet that thing was not Substantial but Essential ; and was apprehended in the Principle in the Flash of Lightning , where the Fire originateth : but the Shadow of it hath fashioned it self into a Figured Image in the Desirous VVill of God ; and hath stood before the Number Three of God , in the Magia in the VVisdom of God , as a similitude of the Holy Trinity ; in which as in a Looking-Glass God hath manifested or revealed himself . 5. The Substance , and Image of the Soul , is to be considered in a fair Flower that springeth out of the Earth , and in the Fire , and Light : as men see that the Earth is a Center , and yet No Life ; but it is Essential : and out of it , groweth a fair flower , which is not like the Earth ; also it hath not the Smell and Tast thereof : much less its Figure ; and yet the Earth is the Mother of the Flowers . 6. Thus is the Soul also discovered out of the Center of Nature , out of the Eternal Essence with the VVord Fiat , in the VVill of God , and held or preserved in the Fiat , so that is a Fire-Eye , and a 〈…〉 of the First Principle ; discovered in a Creaturely Form and Substance . 7. And our of this Eye , is gone forth the Glance of its Fire ; as a Lightout of the Fire , and in that Glance of its own Fire , was the Eternal Image seen , which is in the VVisdom of God , and comprised by the VVill of the Heart of God , in the second Principle : understand ; by the VVord Fiat , of the Second Principle , in the Love and Power or Vertue of the Holy Trinity ; in which the Holy Spirit goeth forth . 8. Thus is the Soul become a Total similitude and Image of the Holy Trinity , where a Man is to understand , the Soul , to be the Center of Nature ; and its Fire-Life to be the first Principle ; but the Sprout , or the Image of the Soul , which is a Similitude of God , groweth forth out of the Soul ; as a Flower out of the Earth : and is † comprised by the Holy Spirit ; for it is his Habitation . 9. If the Soul , putteth forth its Image , understand out of the Fire Source or Quality , into the Light of God , then it receiveth the Light , as the Moon doth the Glance of the Sun : and thus its Image standeth in the Majesty of God , and it self , viz. the Soul , in the Light of God ; and its Fire-source , becometh changed into Meekness , and desirous Love ; wherein it is acknowledged for God's Child . 10. But being the Soul is Essential , and its own Substance a Desiring , therefore it is apprehensible , that it standeth in two Fiats , the one is its Corporeal Propriety , and the other is the second Principle , out of the Will of God , which standeth in the Soul ; in which God desireth IT for his Image and Similitude . 11. Besides , God's Desiring , is like a Fiat in the Center of the Soul , and it continually frameth or inclineth the Will of the Soul , towards the Heart of God : for the delight or longing of God willeth to have the Soul ; on the Contrary the Center in the Fires-Might , willeth also to have it : 12. For the Life of the Soul Originateth in the Fire : therefore now there is strife about the Image of the Soul ; and that form or quality that overcometh , whether it be the Fire , or the Meekness of the Love , according to that , is the Soul qualified or conditioned ; and out of the Soul , such an Image appeareth , as the Will of the Soul is qualified . 13. And we are to know , that if the Will of the Soul Altereth , then its Form becometh altered also ; for if the quality or source of the Soul be fiery , then also appeareth such a fiery Image out of it . 14. But if the Soul in the Center , Imagineth † into the stern harshness and bitterness , then its fair Image becometh captivated , with the Dark harshness ; and infected with the harsh fierce wrath . 15. And then is that fierce wrath become a Turba , which possesseth the Image , and destroyeth the similitude of God , for in God is Love-Light Meekness ; and in this Image , is Darkness , Harshness and Bitterness ; and its Essential Quality , is Fire , out of the fierce wrathful Essences , and so this Image , as long as it standeth in such a Quality and Form in the Darkness , belongeth not unto God's Kingdom . 16. Further , in the Fire , ye have a similitude of the Soul ; the Soul is an Essential Fire , and the Flash of the Fire , maketh in it , the Life ; the Soul resembleth a fire-Globe or a fire-Eye . 17. Now , the burning fire , in the source or quality , signifieth the first Principle and the Life ; whereas yet the fire is not the Life ; but the quality or Pain-Spirit , which existeth in the Anguish of the fire ; & which goeth forth out of the fire ; like Air , that is the Right Fountain Quality or Source-Spirit of the fire-Life ; which continually bloweth up the fire again so that it burneth . 18. Now the fire giveth forth a shining and Light , forth out of the quality or source , which dwelleth in the quality or source , and shineth forth from it : and yet the quality or source , comprehendeth not the Light , that comprehendeth not the second Principle ; wherein the Deity dwelleth . 19. For Men apprehend , that the Power and Vertue is in the Light , and not in the fire ; the fire giveth only to the Light Essences , and the Life or the Light , giveth Meekness , and the Substantiality , viz. Water . 20. Now , we understand , that in the Light , is an amiable Life without source or pain : and yet there is a source or pain in it , but not perceptible : it is no other then a longing Delight , or Love-Desire . 21. Where we apprehend that source or quality to be a Tincture , in which the growing and Blossoming of flowers springeth up : and yet the fire is the cause of it : and the Meekness is the Cause of the Substantiality ; for the Love-desire in the Light , draweth , and retaineth it , so that it is a Substance , but the fires desire , consumeth the Substantiality . 22. And we are to conceive of the Soul thus : as to what concerns the Soul solely and purely in the Center , it is an Essential fire in the Eye of Eternity ; and yet that Eye is desirous , viz. a Figure and Image according to the Wisdom of God. 23. And in its desiring , in its Imagination standeth the Image ; for the Word Fiat , hath laid hold of it , that it might be a similitude according to the Eternal Wisdom of God , in which he dwelleth , in which he may manifest himself with his Spirit , and whatsoever hath been in his Eternal Wheel , Orb , Sphere or Globe . 24. Thus the Majesty of God flameth in the Image , in the Essential Fire , if the Essential Fire introduceth its desire into the Majesty ; but if not , then is the Image Row and Naked , without God ; and the Tincture becometh false or evil . 25. For , the Image standeth in the Tincture , and Originateth in the Tincture , in the Light , not in the fire source quality or pain : as God's Heart or Word taketh its Original in the Light of the Majesty in the Eternal - Fires-Tincture of the Father ; and so also doth the Image of the Soul. 26. The Image , dwelleth in the Fire of the Soul ; as the Light dwelleth in the Fire ; but it hath another Principle , as also the Light is another source or quality then the Fire . 27. Thus the right and true Image of God , dwelleth in the Light of the fire of the Soul ; which Light , the fiery Soul must frame in the Love Fountain in the Majesty , through its Imagination , and glving up . 28. And if the Soul doth it not , but Imagineth in it self , in its fierce wrathful Form to the fire source quality or pain , and not in the Love Fountain in the Light of God , then ariseth its own source or quality , of its harshness , sowerness , and bitterness ; and the Image of God becometh a Turba , which swalloweth up the Image of God , in the fierce wrath . 29. And then the sower Fiat in the fiery Essence of the Soul , figureth or frameth an Image for the Soul , according to its Imagination in the Will , so that whatsoever the Essential Fire of the Soul desireth , that becometh Imagined in the Soul , viz. Earthly Figures : whereinto the Will of the Heart casteth it self , and such an Image , the Fiat of the Soul maketh , understand , according to the ability or power of the Third Principle , according to the Spirit of the Stars and Elements . 30. Seeing the will of the Soul casteth it self into the Kingdom of this World , therefore now the outward Kingdom hath power and ability to introduce its Imagination into the Inward Principle : and if the Inward Fiat discovereth that , in the fire of the Soul , then it becometh impregnated therewith , and retaineth the same . 31. And now the Soul hath a Beastial Image , according to the third Principle , and it cannot be broken in Eternity : unless the Soul with its will , goeth out again from the Earthly Lust longing or delight , and press into the Love of God again , and then it getteth God's Image again , which can only be done in this Life , while the Soul standeth , is in its own Aother or soyl , in the growing of its Blossom or flower , Essentially ; and after this Life , it cannot be . 32. Thus , we give you to understand , what the Soul , Spirit , Image , and Turba , is : the Soul dwelleth in it self , and is an Essential Fire : and its Image standeth in it self in its Imagination , in its Light ; so far as it cleaveth to God ; if not , then it standeth in Anxiety , in the fierce wrath of the Darkness , and is a Visards Image , and an Image of the Devil . 33. It s Turba , which , breaketh the Divine Image , is the Essential fierce wrathfulness , and it is done through the Imagination ; or false or wicked Love and Imagining : therefore it lyeth wholly in the Imagination ; whatsoever a Man letteth into his desire , in that standeth the Image . 34. And it is highly necessary , for Men continually to strive against the Earthly Reason in flesh and Blood , and give up his Spirit and Will to the Mercy and Love of God , and continually cast himself into God's Will , and NOT account Earthly Goods or Pleasure its Treasure , and so set its desire therein ; which destroyeth its Noble or Pretious Image : for that is a Turba of the Image of God : and bringeth Beastial properties into the Image . 35. In sum , Christ saith , † where your Treasure is , there is your heart also : and according to that , * will God Judge , the Secrets of Mankind , and seperate the clean from the unclean , and give that which is false or wicked to the Turba of the fire to be devoured ; and that which is Holy , which is Entered into God , he will introduce into his Kingdom ; AMEN . FINIS . Notes, typically marginal, from the original text Notes for div A28525-e1120 * * Inward Sabbath of Rest and satisfaction in his Soul. Notes for div A28525-e4090 * * Outward Reason , or Reason judging on things discerned no further than by the outward senses . † † Dan. 2. 26. to the 30. * * Gen. 41. 16. † † According to the Reason of the outward-man . * * The Aurora , 1. Three Principles , 2. † † Threefold life , 3. Notes for div A28525-e4650 * * Three Principles . † † Threefold-Life . † † or , Abominable substance . * * The holy Spirit . * * Mark 10. 27. * * Rom. 11. 36. † † 2 Cor. 5. 18. h h Act. 17. 28. * * Different or distinct kinds or manners of Subsistences . † † Threefoldlife . * * Wheel or Orb , or Sphear , or Globe of Looking-Glass . † † Or , express . * * Or , transparent . † † Or Example or Instance . * * Or distinct manner of differences . * * Or Representation . † † Or , a shadowing every where , to make the representation of figures , as blak shadowings or drawings on white , or shadowings of all colours , to represent things lively by , And this is done in the Mind as to all Representations . * * AVge signifies an Eye in the German Tongue . * * Rev. 1. 8. I am A and O , Alpha and Omega , the Begining and the End. GOTT in the German tongue is GOD. † † Wheel , Sphere , or Globe . * * Or Figure . * * Or Circumscription . † † Or containeth . * * Commonly called Qualities . * * Deut. 4. 24. and Chap. 9. 3. Heb. 12. 29. † † Mat. 3. 12 : † † Whose Colour is Yellow . * * Three Principles . † † Threefold Life . * * The Tan or Crosse . † † Schwa'rigkeit , the hardness , heaviness , solidity , density , or ponderosity . * * Jer. 23. 24. 1 Kin. 8. 23 , 27. † † Psal . 86. 8. * * Outward Reason . † † Phil. 2. 13. † † Mat. 7. 6. h h The Reason or the earthly desire of the outward Carnal Man , of mortal corrupt flesh and blood . † † Wesen , matter or work . † † Immerseth . † † Or , Representation . * * Deut. 4. 24. † † Three-fold Life . * * Into Good Desires . * * Or representation . † † Threefold-Life . * * Or Liquor ; that is Oyl . AEIOV IEOVA † GOTT , God. GOLT , Gold , * * Or halves of Circles as joyned . * * Or halves of Circles as joyned . † † Though here parted into two halfe Globes . † † Though here parted into two halfe Globes . * * Outward Reason . † † Or two halfe Circles , as joyned . * * Or two half Circles , † † Or two halves of one Wheel , as joyned . * * Circles . * * Or two three-fold half Circles , as joyned . † † Or half Circles , as joyned , and yet parted . † † Or half Circles , as joyned , and yet parted . † † Or half Circles , as joyned , and yet parted . * * Or unsearchableness in the Text. * * Or half Circle , as joyned , and yet parted . * * Or half Circle , as joyned , and yet parted . * * Half Eye in the half Circle , thus , which turned , are a whole Eye , & whole threefold Circle thus , though half Globes , and joyned , make a whole Globe , yet each being every where together , they make each a whole Globe of dark or light though both together , every where as one ; though also parted as to the Eternal Manifestation , virtually into half Globes , though whole , Or half Circle . † † Or half Circle . † † Or point or end of the Arm of the Cross . * * Or end of the Arm of the Cross at the left hand . * * Turn to be like the Light. † † Or End of the Arm of the Cross at the right-hand . * * Beyond the end of the arm of the Cross at the left * * God dwelleth through & through it , yet is besides it , every where in it . † † Or half Globe of Nature , as parted and yet joyned . * * Or fierce Wrath. † † Or Arm of the Cross at the left hand . * * Or end of the Arm of the Cross , whose three upper Arms signifie the Trinity . * * Or cunning Suttlety . † † Or within the place of the Dark World , or dark half of the Globe in the lower space of that from the middle down ward . * * Or half Globe . * * Or half Globe . † † Or Arm : * * His own causing of his own Fall. † † Or stroak or Arm of the Cross . o o Geitz-fewer , Covetousness-Fire o o Schwere ; or weighty . * * At the left hand or left half Globe or Eye or Looking-Glass , in the upper space or quarter of it above the left Arm of the Cross . † † Stroaks or legs drawn with pricks . * * Above the three half circles of the left half Globe , Eye or Looking Glass . † † Or these two halves of the whole set back to back with the Cross appearing in the midst . † † Or Threeness . † † Or lyable to the apprehension of Nature † † Or two half Cir les or Globes joyned in one . † † Dreyfaltigkeit . {inverted †} {inverted †} Or half Circle . * * Or half Circles . * * Or half Circles . * * Half Circle . * * Half Circle . † † The outward Circle being accounted whole . * * Endures everlasting Burnings . Isa . 33. 14. * * Col. 2. 15. † † 1 Cor. 15. 54. * * Or halves of the whole Circles . * * Note . * * Rom. 13. 14. Gal. 3. 27. † † Or half of the Circle on the left side . † † Or half of the Circle on the left side . † † Or half of the Circle on the left side . * * Or that half of the Circle at the left . † † Or the two Halves at the right , of the two first Circles . † † Or third half at the right of the third Circle , and so into the Liberty . * * By this it appears the Circles are whole though parted , and the words in the Liberty go round at the ends of the halves of the Circles , as if the Circles were joyned , and yet are considered as invisibly in the Liberty . † † The left or the Right half of the one Circle . † † Or Wonders , or Works , or Products . † † Or half outward Circle at the Right . * * Outward self Reason , {inverted †} {inverted †} ✚ X. * * Outward Computation in the Roman Numbring with Capital Letters . 10. * * That is , Two halves of one round Globe , conceived thus virtually partible , and yet alwayes whole and entire . † † Or any . * * True Spiritual Eyes . † † Every word stands as it doth and every where also ; therefore it is impossible to express it with any words . o o Or the very Invention it self . h h All is but Babel the Knowledge of all Mysteries ; rightly as the Apostle mentions , Without Charity , which is the New Birth , is but a tinckling Cymbal ; or Babel a mere babble , of parts , words , if not understood by them that speak them , in the true experimental sence of the Spirit . o o Pra●get Boasts & makes a glorious shew in Pomp and Pageantry , as in Theatrick Sceens and Masks . o o Or Representation . h h X. 10. * * Or Representation . * * Or Representation . † † Shadow , Representation , or Resemblance . * * Sphear or Globe . * * Mark 10. 24. * * John 4. 14. † † John 6. 56. Isa . 9. 6. * * Or Representation . † † Shone forth . * * Or Representation . * * Joh. 1. 16. * * Rom. 8. 16. Notes for div A28525-e24270 * * All outward Works are the Wonders of God in this World. Notes for div A28525-e24720 * * Three-fold Life . * * Gen. 2. 19 , 20. † † Note the Hour when Christ was hanged on the Cross . * * Mat. 27. 45. Mark 15. 33. * * Gen. 2. 7. Notes for div A28525-e25450 * * Or a Menstruous Monster . * * Or halves : The halves set forward are two Eys , † † † † As two Halves of one whole Circled Rain-bow . * * Or two Rain-Bows . † † Or Goodness . † † Mat. 12. 34. Notes for div A28525-e26580 * * Mat. 17. 20. † † The strong desire is faith . * * Or , Representation . * * 1 Cor. 15. 51. † † Stoltyen , Obstinate . o o 2. Kings . 1. 10. 12. h h Exod. 7. and 8. o o Gen. 1. 6. h h Blendung . o o Inventions . h h Josh . 10. 12 , 13. o o Exod. 14. 21. 10. 22. 8. 6. 16. 7. 12 , &c. h h Heb. 2. 14. Notes for div A28525-e28170 * * Wondelt . h h Three-fold-Life . o o A Wheel within a Wheel . Ezek. 1. 16. o o Note . h h The Lord's Supper . Notes for div A28525-e29420 h h Three fold Life . o o Gen. 2. 21. o o Gen. 2. 21. h h Or Scull . o o Three-fold Life . Notes for div A28525-e30400 * * Reason of the Outward Man. h h Mat. 7. 18. * * Acting according to selfish Reason of the outward old Adam . o o Mat. 7. 18. Notes for div A28525-e30860 * * Threefold Life . † † Three Principles . o o Aurora . Notes for div A28525-e31370 * * Or Sacrifice to out own Net. Hab. 1. 16. * * * * Or works . † † Ephes . 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * * Curious Works of Artifice . h h God's Works in Nature . * * Kostet . * * 1 Cor. 12. 6. chap. 15. 28. Col. 3. 11. † † Ephes . 1 23. * * Rev. 18. 4. ● ● Rev. 19. 20. Notes for div A28525-e33340 h h Psal . 42. 1. h h John 6. 27. * * Rom. 14. 17. h h Three fold Life . Notes for div A28525-e33820 * * Col. 1. 12. * * Sich in Bund Gethan . Notes for div A28525-e35320 * * Note . Notes for div A28525-e36030 Mat. 20. 8. * * 2 Tim. 4. 7. † † Or shape . † † A Rose bud . † † Gal. 6. 7 , 8. † † John 10. 34 , 35. † † John 3. 3. Notes for div A28525-e37450 * * As Rev. 14. 13. * * The Fire-circle or the Globe , makes the Heart or Desire , whose Center and Circumference is all one every where . * * Mat. 6. 21. * * Mat. 3. 12. Notes for div A28525-e38740 * * Or Works of Wonder . * * Note . Notes for div A28525-e39360 * * Mat. 24. 28. Luke 17 37. * * Or Works and Actual Thoughts , Words and Deeds which it Exercised in this Life . † † Therefore in our Fathers house are many Mansions or dwelling places or particular Houses * * Mat. 13. 31. Ch. 17. 20. Luke 17. 6. * * Their Thoughts Words and Deeds but Act nothing with them . * * Rev. 6. 9 , 10 , 11. † † Astral starry or Airy Spirit . * * Psal . 44. 23. 121. 4 , 5. * * Eye or Globe . † † Heb. 1. 14. † † Or Works . Notes for div A28525-e40640 * * Or Souldierly triumphant prize-Garland . † † Substance or Matters business and employment . † † Acts 9. 5. † † Mat. 29. 6. 7. * * The Heart of Gods Love shed abroad in their own Hearts . * * 1 Cor. 3. 15 : Notes for div A28525-e41810 * * Job 15. 16. * * In Thought Word or Deed. † † * * * * Mat. 21. 34 , 36. * * Mat. 13. 30. Notes for div A28525-e42670 † † Luke 16. 20. to 24. † † Mat. 10. 12. Luk. 6. 49. † † Barmherty igkeit . Warm-heartednesse . † † Tedious while . † † Pfaff . † † Seel-Messen . Souls-Meals . * * Pfaffen . † † Priester . † † Bapst . † † 2 Thes . 2. 11 , 12. Notes for div A28525-e43740 † † Rom. 11. 6. * * Phil. 2. 13. † † Herrschafft . Notes for div A28525-e44680 † † Joh. 8. 56. † † Luke 15. 7. * * Rom. 10. 21. † † Mat. 24. 23. Mark 13. 21. Luk. 17. 21 , 23. † † Luk. 15. 22 , 23. Notes for div A28525-e46840 † † 2 Tim. 4. 1. Tit. 2. 13. 1 Pet. 1. 7. Notes for div A28525-e47070 † † Or Works . † † Or Glorification . † † Mat. 25. 6 , 7. † † Note . Rev. 21. 3. Notes for div A28525-e47260 * * Or declaring the Works of God. † † Mat. 25. 25 , 28. † † Gal. 6. 7. † † Eph. 4. 8. † † Mat. 13. 30. † † * * Mat. 25. 8. † † Oyl of Joy and Gladness . Heb. 1. 9. * * Mat. 25. 9. * * Luke 23. 30. Isa 2. 19. Hos . 10. 8. Rev. 6. 19. 16. † † Luk. 21. 28. Rom. 8. 23. * * Gen. 2. 1. Exod. 20. 11. † † 1 Cor. 3. 15. * * Luk. 16. 2. Mat. 12. 36. * * Mat. 13. 34 , 35. † † Mat. 25. 34 , 35 , 36. † † Mat. 25. 41 , to 45. Notes for div A28525-e51440 † † 1 Cor. 15. 41. * * Ephes . 1. 23. † † 1 Cor. 15. 24. Notes for div A28525-e51690 † † Rom. 14. 17. † † Rev. 15. 3. † † Mat. 8. 12. Notes for div A28525-e52470 * * John 3. 13. * * Threefold Life . † † Col. 2. 9. † † John 20. 19 , 26. * * John 20. 27. 1 John 1. 1. * * His last Supper . † † John 6. 58. 1 Thes . 4. 17. John 15. 4. Notes for div A28525-e53810 * * Genests finnished . † † Exod. none of it exstant . Notes for div A28525-e56100 * * Luk. 1. 42. * * Geist-Wasser . † † The outward Reason of the Old Adam in Corruptible Flesh and Blood. Notes for div A28525-e57720 † † Mat. 13. 46. † † Therefore Mortifie your Members which are on the Earth . Col. 3. 5. Note . * * How Christ descended into Hell. † † Heb. 2. 14. * * 1 Cor. 1. 20. Notes for div A28525-e59000 † † Or by way of similitude . † † Runden Worten . † † Mat. 7. 6. * * Mat. 15. 26. Notes for div A28525-e59700 † † Ezek. 38. 20. Notes for div A28525-e60030 † † Rev. 4. 6. * * Or Works that have been in the World. * * Note . Rev. 21. 1 , 2 , 3 , 5. † † Rev. 21. 4. Notes for div A28525-e60800 † † Ergriffen Compacted . † † Or according to . † † Mat. 6. 21. * * Rom. 2. 16. 
A32698	----	Enquiries into human nature in VI. anatomic prælections in the new theatre of the Royal Colledge of Physicians in London / by Walter Charleton ... Charleton, Walter, 1619-1707. 1680 Approx. 683 KB of XML-encoded text transcribed from 192 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A32698 Wing C3678 ESTC R15713 12100016 ocm 12100016 54082 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32698) Transcribed from: (Early English Books Online ; image set 54082) Images scanned from microfilm: (Early English books, 1641-1700 ; 863:56) Enquiries into human nature in VI. anatomic prælections in the new theatre of the Royal Colledge of Physicians in London / by Walter Charleton ... Charleton, Walter, 1619-1707. [44], 149, [1], 369-544, [5] p. : ill. Printed by M. White, for Robert Boulter ..., London : 1680. Reproduction of original in Cambridge University Library. Advertisement: p. [12] Epistle dedicatory signed Walter Charleton. I. Of nutrition -- IV. Of life -- V. Of fevers -- VI. Of motion voluntary. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Hygiene -- Early works to 1800. Nutrition -- Early works to 1800. Soul -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 Apex CoVantage Keyed and coded from ProQuest page images 2003-11 Olivia Bottum Sampled and proofread 2003-11 Olivia Bottum Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ENQUIRIES INTO Human Nature , IN VI. Anatomic Praelections IN THE New THEATRE of the Royal Colledge of Physicians in LONDON . BY WALTER CHARLETON , M. D. and Fellow of the same Colledge . Publish'd by Order of the Most Learned PRESIDENT . Furori ac dementiae proximum est , suprema inquirere , & aliena perscrutari , iis ignoratis quae sunt in nobis . Socrates . LONDON , Printed by M. White , for Robert Boulter , at the Turks Head in Cornhill , over against the Royal Exchange . 1680. J. P. Sc. Printed for Robert Boulter at the Turks head in Cornhill against the Exchange . 1680. TO THE Right Worshipfull Sr. JOHN CUTLER , Knight and Baronett . WHatsoever Sacrifices Men have at any time offer'd up to God , they had first receiv'd from His Bounty : nor were they therefore the less Acceptable to Him , if offer'd with humility , gratitude , and sincere devotion . I have reason then to hope ( Noble Sir ) that this Book , which I now bring as an Oblation of Honor to your Name ; and bring with grateful sentiments of your exemplary Munificence so happily exercis'd upon our Illustrious Colledge of Physicians ; will not be the less acceptable to You , because it is already Yours , by unquestionable right . I call it Yours ; because , though it be an abortive Child of my weak brain , 't was begotten by a Conjunction of my Obedience to the Command of our Most Worthy President , with my honest Ambition to contribute my Mite toward the advancement of the Noble Art of Dissection , to which You have given so ample Encouragement : because 't was born in Your Magnific Theatre , at the Inauguration thereof : and because it now comes abroad into the World with no other aim , but publickly to acknowledge Your Heroic Beneficence . Nor do I indeed know any other way of making that Acknowledgement , so agreeable either to the Generosity of Your Mind , or to the Nobility of Your Design , in erecting the Anatomic Theatre ; as this I have taken , is . For , to Your Great Spirit , 't is much more delightful to accumulate Benefits , than to receive Thanks and Eulogies from Your Beneficiaries : and You are alwayes best pleas'd with those acts of Your Charity , which are done in secret , and which are not otherwise to be known , than by the light of their own Merit . Whence it is , that Your Liberality walks in paths new and remote from the Common rode , yet direct , and leading at length into most spatiose fields of public Utility , where industrious Men may reap a more plentiful harvest of rewards , than they can at first expect : and that the streams of Your Goodness resemble those Rivers , which , though running under ground , diffuse fertility to whole Countreys and Provinces through which they pass . Of this , the Mechanic Lecture You have founded in Gresham Colledge , for the promotion of Manual Trades ; and Your Anatomic Theatre , are illustrious Examples , worthy the imitation of Good Kings , and the envy of Bad : being Both so deeply founded upon Wisdom , that the Advantages they promise , are of Universal concernment to the present Age , and ( if Men be not wanting to themselves ) cannot but extend to all in Ages to come ; rendering their Usefulness more and more Conspicuous , the lower they descend to Posterity . And as for the Nobility of Your Design in the later ; that can not be deny'd to be full of Piety toward God , and of Benevolence toward Men. Of Piety toward God ; in that it aims at the incitement of even Philosophers , to make farther researches and discoveries of the infinite Goodness , Wisdom , and Power of God , discernable in all his Creatures , but more eminently in the admirable fabric of Man's Body : and by consequence , to encrease their Love and Veneration of the Divine Majesty . For most certain it is , that profound Contemplation of the Works of Nature , is of it self powerful enough even to compell Human Reason to admire , love , praise , and adore the Transcendent Perfections of the Author of Nature ; that we are all naturally disposed to form in our Minds such Notions of the Deity , as are proportionate to the discoveries we make of the Excellencies thereof , in the Objects we contemplate ; and in fine , that our Devotion toward the same Deity , is alwayes proportionate to those Notions . Hence doubtless it was , that the most inquisitive Naturalists amongst the Antients , were also the greatest Celebrators of the Supreme Being : and that the Indian Gymnosophists , the Persian Magi , the Egyptian Sacrificers , the Gallic Druids , and the Athenian Hierophantae , were to their several Nations both Philosophers and Priests ; teaching at once the mysteries of Nature , the duties of Religion , and the rites of Divine Worship . Evident it is then , that Your Theatre may be properly enough call'd , a Temple of Natural Theology , where the Perfections of God are studied in the Works of His hands , and His Praises celebrated with Understanding . Deum enim colit , qui novit . Of Good-will toward Men ; in that it hath provided the fittest Means to bring the most Antient , the most universally Useful , and therefore the Noblest of all Arts , the Art of Healing , to Perfection . For , Anatomy being the Grand fundament of Medicine , and yet ( with sorrow I write it ) incomplete ; it cannot be , but every new discovery thence arising to the Learned and Judicious Professors , must conduct them , not only to more certain Science , first of the true Oeconomy of Mans body , in the state of Nature ; and then of the disorders and perversions of that Oeconomy , by Diseases , with their respective Seats and Causes : but also to the most rational and propre Indications , for the preservation of that , and the cure of these . Nor can You think me to speak rather from affection or partiality , than from right judgement ; if I affirm , that no Men are more likely to make such Discoveries by accurate Dissections , than some of the now flourishing Fellows of our Colledge are : so great are the Testimonies they have already given to the World of their unwearied Diligence , solid Erudition , and admirable Sagacity of Spirit . So that 't is not easie for me to determine , whether these Gentlemen be more Worthy of Your Theatre , or Your Theatre more Worthy of them . But of this I am sure , that such a Theatre hath been most fitly conjoyn'd to such a Colledge : and I dare prophesie , they will mutually add more and more Honor each to the other . Now ( Honor'd Sir ) if You please to reflect upon what I have said , of the Generose Temper of Your Mind , and of the Wisdom of Your Design in this Magnificent Structure ; You will ( I presume ) be soon induced to believe , what I before affirm'd , that I could give no testimony of the great Respect and Gratitude I owe You , more decent and congruous to Both , than the Dedication of these my late Anatomic Praelections to You is , in which ( how imperfect soever ) I have shewn my self willing at least , and Zealous to be serviceable to Your End , without offending Your Modesty . The Reasons I have brought , seem sufficient , both to evidence the Right this Book hath to Your Favor , and to justifie my Election of it , as the least indecent Sacrifice I could offer to Your Glory : and the same may serve also to incline You to receive it benignly , as a specimen of my Devotion to so Eminent a Benefactor ; and to permit me to expose the same to the Censorious World , under Your Auspicious Patronage ; which will certainly afford it defense from Contempt , and might also give it long Life , were it not of an infirm constitution , as having been form'd in haste , and in the declining age of its Author , and , March the 27th A. D. 1679. Noble Sir , Your most sincerely devoted , humble servant , Walter Charleton . Advertisement . LEst the Errors of the Press ( which yet are neither many , nor great ) be imputed to the Author , who wanted leisure to prevent them ; the Reader is civilly desired to correct them thus . In Page 19. Line 26. of the Preface , read , of one and the same part : p. 26. l. 30. of the Preface , r. Trismegistus in Asclepio . In the Book . Pag. 23. l. 31. r. Pelican and most other fowls : p. 52. l. 19. r. betwixt it and the second or middle coat : p. 130. l. 20. r. spontaneous : p. 132. l. 13. r. and is not only convenient : p. 421. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 430. l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — p. 436. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — p. 437. l. 31. r. purification of the bloud : p. 438. l. 1. r. or not yet despoiled of its spirits : p. 473. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 478. l. 7. r. which threatning a flux : p. 498. l. 5. r. a force by transmission : and l. 16. r. of such a power : and l. penult . r. framed : p. 502. l. 25. r. Kingdom of Fairies : p. 505. l. 20. r. Philosophy : p. 513. l. 24. r. arise : p. 515. l. 22. r. divine Wit : and l. 33. r. so like a bogg : p. 519. l. 9. r. Caspar Barlaeus : p. 544. l. 25. r. coadjuvantesque omnium operas . PREFACE . OF THE Antiquity , Uses , Differences , &c. OF ANATOMY . THIS Place is sacred to the study of God's Works , for the benefit of Mankind ; the Occasion of this Assembly , rare , inaugural , and worthy of the greatest solemnity ; the Assembly it self , frequent , and consisting ( for the major part ) of Men Noble , Wise , Learned and Curiose ; and my talent , but a mite . Highly then it concerns me , before I advance one step , to stand still , a moment or two , and seriously consider , what my Subject is , and what my Province . My SUBIECT is , the most abstruse Oeconomy of Nature in the body of Man ; a System of innumerable smaller Machines or Engines , by infinite Wisdom fram'd and compacted into one most beautiful , greater Automaton : all whose parts are among themselves different in their sensible elements , in their magnitudes , figures , positions , textures , motions , actions and uses ; yet all ordain'd and adjusted to one common End , namely , to compose a Living Ergasterium or Work-house , in which a Reasonable and Immortal Soul may , not only commodiously , but also with delight , exercise all her divine Faculties , to her own felicity , and to the praise and glory of her Omnipotent Creator . A Subject ( as ye , Noble and most judicious Auditors , will all readily acknowledge ) admirable even to astonishment ; full of variety , and no less full of wonders : a Subject , wherein the most acute and piercing Wits have found more , much more to amuse , than to satisfie their Curiosity ; and which hath forced them , after all their anxious disquisitions , to sigh forth that pious Exclamation of King David , Quàm admirabili nos structurâ Deus formavit ! My PROVINCE is , the Anatomic Administration of these ruines of a Man , i. e. to take asunder some few at least of the various Organs of this Master-piece of the Creation , so that we may explore their several conduit-pipes , their springs , movements , actions , communications , offices , in fine , their whole Mechanism or Construction , upon which their respective Functions necessarily depend . For , most certain it is , that the Divine Architect hath fram'd all things , as in the Greater World , so likewise in this Microcosm , in number , weight , and measure : and we have it , as a precept , from our Oracle Hippocrates ( lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that a genuine Physician ought [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to evince whatsoever he delivers as doctrine ( if it be possible ) by demonstration . These things consider'd , I appeal to You , Most Prudent and Venerable President , who have been pleas'd , from Your good opinion , not of my sufficiency , but only of my diligence , this day to place me where I deserve not to sit ; and to You , my most Learned Collegues of this Illustrious Society , who honour me by your presence : whether it be not necessary for me to set before you , in a short Proem , some at least of the many sentiments I have conceiv'd in my mind , of the singular Dignity and Excellency of the task assign'd me . When by so doing , I shall at once pay some part of the debt I owe , both to the honour of this Temple of Philosophy , in which we now sit ; and to the Solemnity of this Convention : and shew my self , however unfit worthily to administre so noble a Province , yet duely conscious of the weight of it ; which may perhaps somewhat conduce to render my faileurs the more Venial . That I may therefore both invite your Attention , and pre-ingage your Candor ; I ask leave to make my self , for a few minutes , your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Remembrancer , by recalling into your memory , what ye have heretofore read , in the monuments of the Antients , concerning the Antiquity of the Art of Dissection ; and what ye have , from your own happy Experience and Observation , collected , touching the great and manifold Utility of the same . Which , I shall endeavour to do , with as much of Perspicuity , as the Umbrage of the Argument , and the Scantness of my Readings will permit ; with as much of Conciseness , as can be brought to consist with that Perspicuity . ¶ . As for the ANTIQUITY of Anatomie ; that doubtless is , if not equal , yet not much inferiour in age to Medicine it self , which seems to have been invented by men in the very infancy of the World. For , ( 1. ) If Necessity be , as hitherto on all hands it hath been admitted , to have first suggested to Man all those profitable inventions , whereby Humane life has been render'd either more defensible , or more comfortable : we may with good reason infer , that the Art of Medicine , i. e. of preserving and restoring health , had its beginning as early in the morning of Time , as any of the rest : it being certain that mens bodies were then not only liable to , but actually infested with various distempers , pains , infirmities and other maladies ; the Laws and Constitutions of Nature continuing perpetually the same : and no less certain , that men observing what things were agreeable , what disagreeable to the body , what mitigated , what exasperated their maladies , were by the very dictates of Reason taught to provide for the conservation of their Health , by abstaining from things noxious , and for the restitution of it when impair'd , by using things convenient and beneficial ; as the Divine old man of Coos hath with admirable sagacity observ'd in his excellent Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if Medicine be so antient , 't is highly probable , that Anatomy , which is the principal fundament thereof , is not much less antient , if not equal . Could Men ( think ye ) feel themselves tormented in any member or part of the body , or unable to use the same in the actions to which it was originally destin'd and comparated , and which it had with facility and indolency alwayes perform'd before ; could they ( I say ) be sensible of this , and at the same time not highly solicitous to know in what part of that disaffected member the pain or defect chiefly lay , what piece of the Organ had been broken , stopp'd , displaced or otherwise vitiated , so as to discompose the whole frame , and make it unfit to execute its proper functions ? Or how was it possible for them to acquire this knowledge , unless by first acquainting themselves with the natural composition of that same member , i. e. with the various similar parts whereof it is made up , with their several constitutions , slzes , figures , textures , positions , connexions , &c. in fine , with the whole Mechanical ration of the organ , upon which its aptitude to perform its proper actions necessarily depends ? But this they never could do , otherwise than by dextrous dissection of that member in the body of some one or more defunct . I ghess therefore , that the Art of Dissection and that of Medicine were Twins , that had Humane Wit for their Father , and Necessity for their Mother : and ( 2. ) That they neither were born in Grece , nor are so young by a thousand years , as even most Antiquaries themselves have concluded them to be . For , tho' that great devourer of its own productions , Time , hath consumed the greatest part of the monuments of the younger world ; leaving us very few , and those too imperfect , full of chasms and decayes : yet I am able to prove , from the records of an Author or two of unquestion'd credit , and venerable antiquity , that both are much elder than most Learned men have , after long raking in the rubbish of old Athens , determin'd them to be . It is not unknown to the Learned part of this assembly , that Ptolomaeus Philadelphus King of Aegypt , a Prince of a curious spirit and large heart , finding in the immense treasure of Books he had collected and stored up in his Library , the Histories of most other Nations , but none of his own the Aegyptians ; to supply that defect , imploy'd one Manetho , a man of solid Erudition , a Priest and Master of the Rolls kept in the Temple of Memphis , to compose a History de rebus Aegyptiacis , from the first original of that mighty people , down to his own times : and that accordingly Manetho , consulting the antique Volumes of Mercurius Secundus , which had been many hundred of years preserved in the most sacred recesses of the Temple , and the more antique Hieroglyphic Marbles , compiled out of them a true History of Aegyptian Antiquities ; a Book , whose loss all Learned Chronologers lament , whose dispers'd fragments they religiously venerate . From this Book , Syncellus , an excellent Chronographer , who flourish'd in the year 800. after our Saviours Nativity , is said to have transcribed whatever he wrote in Graec in his so much admir'd work , concerning the Dynasties of the Kings of Aegypt , and other Antiquities of that Nation ; which our most profound Reformer of the vulgar Computation of Times , Sr. John Marsham , thus commends . Quicquid supellectilis hodie superest ad instaurandas Aegyptiorum origines , id fere totum debetur Syncello ; neque tanti sunt momenti quoe Herodotus omnium primus , aut illum secutus Diodorus Siculus , de Regibus Aegypti tradiderunt . This Syncellus , among many other memorable things recounted of the Aegyptian Kings of the first Age , delivers , That after the decease of Menes , first King of the Thinites , Son of Cham , Founder of Memphis , call'd by the Hebrews Ham , by the Aegyptians Jupiter Hammon ; Aegypt came to be divided into two Kingdoms , Thebes and Memphis : this , under Athothes or Mercury ; that , under Tosorthus or Aesculapius ; both after honor'd with Divine titles and worship . Then commemorating the virtues and merits of these two Kings , he saith of Mercury , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : he built a palace in the City of Memphis , and wrote Books of Anatomy ; for he was a Physician : of Aesculapius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he is held to be Aesculapius by the Aegyptians for his skill in Medicine ; and he found out the art of building with squar'd stones . This Record is attested also by Clemens Alexandrinus , an Author of no less credit , and near upon six hundred years elder than Syncellus , who saith expresly ; Ex 42. Mercurii Libris , 36. ad Aegyptiorum Philosophiam , 6. reliqui ad artem Medicam pertinent ; quorum primus fuit Anatomicus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , de constructione corporis . I am not ignorant , that some great Scholars of this our Age , hold it more probable , that the Art of Anatomy here attributed to Mercury the first , was the invention rather of his equal Aesculapius , who is esteem'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Medicinae Autor . But since these same Critics deny not Mercurius and Aesculapius Aegyptius to have been Contemporaries ; it makes no difference , as to the Antiquity of Anatomy , which chiefly we are now seeking , to which of the two the glory of its first invention be ascrib'd . Let others then contend about this nicety , while we remarque , that from the Texts just now recited , three considerable things are evident . ( 1. ) That the Aegyptians have a just and clear right to the honor of the invention of the noblest of all Arts , Medicine : and therefore Pliny did them no wrong in saying , non immeritò Medicinam Aegyptii apud ipsos volunt repertam fuisse ; & Aesculapius Memphites inter primos hominum numeratur , qui opinione humani Dii facti sunt . ( 2. ) That the most useful inventions of the first of Historical Times , were Medicine and Architecture : one to furnish mankind with helps against infirmities of the body , the other to defend him from injuries of the air : both suggested by Necessity . Hinc quippe praematurum medicandi aedificandique studium . ( 3. ) That this our Aegyptian Aesculapius was one thousand years elder than the Aesculapius of the Graecs , who was of Epidaurus , and there for many hundred years worship'd with solemn rites and religious devotion , as the God of Health . For , Clemens Alexandrinus casteth the Apotheosis or Consecration of this Aesculapius Epidaurius into the fifty third year before the sackage of Troy : telling us from Apollonius the Rhodian , that he accompanied Jason in his voyage . Which , tho' the name of Aesculapius be not found in Apollonius his list of the Argonauts , is yet probable from the consent of Times : for Machaon , son to the same Aesculapius , is by Homer numbred among the noble Graecians that bore arms at the siege of Troy. Iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Quos duo ducebant , Medicorum principe nati , Praestantes Medici , Podalirius atque Machaon . So that if we compute from the second King in the first Dynastie of the Aegyptians , down to the fifty third year precedent to the Excidium Trojae , we shall find the intervenient space of time to amount to about a thousand years . Of so much greater antiquity is the first Inventor of Medicine among the Aegyptians , than that Aesculapius to whom the Graecs erroneously or arrogantly ascribe it , and of whom Lactantius saith , quid fecit aliud divinis honoribus dignum , nisi quòd sanavit Hippolytum ? This I have noted , only to shew the great Antiquity of my Profession , not to detract from the renown of the Graecian Aesculapius , who being also excellent in the Art of Medicine , augmented the honor of it in his own Nation ; and therefore deserves from me the incense of a little breath in sacrifice to his memory . Give me leave then , I pray , to speak a few words concerning him , toward the satisfaction of those among my Auditors , who perhaps have been less conversant in Books . At Epidaurus a City in Argolis or Argia ( at this day call'd by some , Saconia , and Romania Moreae by others ) situate near the Aegean sea , he was worship'd as a Divine Numen ; having there erected to him a magnific Temple , in which the Sick , after due oblations , were lay'd to sleep , and said to be secretly taught by the God himself in their dreams , by what remedy they might certainly be heal'd . This is more fully deliver'd by Pausanias : and Strabo reports farther , that among many others in that place and manner restor'd to health , one Archias , son of Aristaechmus of Pergamus , was freed from dreadful Convulsions in all his limbs , only by following the counsel of his dream : and that returning to Pergamus , in gratitude he brought with him the religion and worship of the Epidaurian Temple , building another in imitation of it . De quo templo etiam Corn. Tacitus ( Annal. 3. ) in asylorum apud Graecas civitates antiquitùs constitutorum origines inquirens , haec habet : Consules apud Pergamum Aesculapii compertum asylum retulerunt : caeteros obscuris ob vetustatem initiis niti . From Pergamus the same Superstition was in process of time transferr'd also to Smyrna , and a third Temple rais'd there : in which one C. Claudius Valerius Licinnianus was Chief Priest ; as appears from a Marble not long since brought from Smyrna , and now extant in the Sheldonian Theatre at Oxon. in number the forty sixth Marble . The testimonies I have brought , are ( you see ) authentic ; nor can you longer doubt , that among the few reliques of the younger world that have escap'd the jaws of Oblivion , some are yet extant to attest the great Age and honor of this pair of Noble Sisters , Medicine and Anatomy . So solid were their Principles , so durable have been their Constitutions , so illustrious their Propagators , so sacred their Records , and ( if I may be permitted to speak as a Platonist ) so powerful a Genius has preserv'd them . ¶ . Was Anatomy then taught by the Founder of Memphis ? Is it by a whole Age at least elder than the eldest of those mountains of brick , or as Diodorus Siculus vainly calls them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eternal Habitations , the Aegyptian Pyramids ? And has it from that time to this day continued in use and esteem among wise men wheresoever Letters and Civility have flourish'd ? This certainly , is alone sufficient to evince the great UTILITY of it , were all other arguments wanting . For , Human Inventions , however subtil and grateful at first to the Curious , are never long-liv'd , unless afterward they be found useful also and beneficial to Mankind . But in what do's the Utility of it consist ? In so many things , I want time to enumerate them , and must therefore content my self to touch only two or three , such as lye most open and obvious even to vulgar observation . I say then , that the study of Anatomy is singularly profitable to a Man , in respect of Himself , in respect to God , in respect of the Divine Art of Healing : each of which requires to be singly consider'd . ( 1. ) In respect of Ones-self . That Apollo , when from his Delphic Oracle ( as Plato in his Alcibiades relates ) he deliver'd that most wise precept , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Know thy self , thereby implicitly injoyn'd the study of Anatomy ; is more than I shall venture to avouch ; but this I dare boldly affirm , that no Mortal can attain to any profound knowledge of Himself , without long and strict scrutiny into the mysterious Oeconomy of Human nature ; which can be no otherwise made , than by the helps and light of Anatomy . Of the simple essence of the Rational Soul , we seem in this umbratil life uncapable to know much ▪ For , She being , as Wise men teach , and most of us believe , a pure Spirit ; we can have of her no idea or image in our Phantasie , and consequently no Notion : all our Cognition being built upon Idols or Images stamp'd in the mint of Imagination ; and all our Reasonings or Discourses , nothing but connection of many of those Images into chains , sometimes of more , sometimes of fewer links . We cannot therefore deny our ignorance of the nature of that noblest part of our selves , from which we derive all our little Science : and must be content to entertain our irrequiet Curiosity with the faint glimmerings of light , that shine through the acts and operations of that Celestial Ghest in our frail and darksom Tabernacles of flesh . What then remains to be known by us of our selves ? Nothing , I think , but the Divine Architecture of the Body , the fabrique of the various Organs , by which the Soul acts , while she sojourns in it : and these ( ye know ) are not to be understood but by dissecting and distinctly contemplating the several parts of each Organ , so as to investigate the Mechanical reason of its aptitude to its proper motions , actions and uses . Doth any man here conceive , that the Oracle is to be expounded only of the Passions of the Mind , and the Art of moderating them by the dictates of Prudence , and rules of Virtue ? I say , that neither is the knowledge of the Passions to be acquir'd without frequenting the Scholes of Anatomists . For , the Passions seem to be in the general , only certain Commotions of the Spirits and bloud , begun in the seat of the Imagination , propagated through the Pathetic nerves to the heart , and thence transmitted up again to the brain : and therefore whosoever would duly enquire into their nature , their first sources and resorts , their most remarkable differences , tides , forces , symptoms , &c. will soon find himself under a necessity to begin at Anatomy , thence to learn the course of the bloud , the structure of the brain , the origin and productions of the nerves , the fabric of the heart with its pulses , and the wayes by which a reciprocal communication or mutual commerce is so swiftly effected , so continually maintain'd betwixt the Animal and Vital machines . Otherwise , how highly soever he might think of his own speculations , he would hardly be able clearly to solve any one of the Phaenomena of this or that particular Passion ; for instance , whence it is , that Blushing is the proper sign of Shame , Paleness the Character of suddain Fear , Sadness the inseparable concomitant of Hate , & sic de caeteris . In a word , he would as soon be at a loss in tracing the intricate Labyrinth of Human Affections , as a blind man that should undertake to give the Chorography of a whole Countrey , meerly from a relation of some memorable action done in some part of it . Nor should I believe such a man half so likely to temper and compose the tumults of his inordinate Passions , as a skilful Anatomist , who understands , by what impressions they are occasion'd , upon what parts of the brain those impressions are made , what sympathy and confederation Nature has instituted between those parts and the Cardiac nerves , how those nerves divided into innumerable fibres contract the ventricles of the heart , and how that Contraction , according to the various degrees of its force and velocity , necessarily impells the blood more or less copiously and violently through the arteries into the parts most concern'd in the Passion at that time most urgent . For , certainly , he that hath the advantage to understand all these things , is better instructed to appease the impetuous Commotions at any time rais'd within his breast , by reducing the rebellious appetites of his inferior Faculties to obedience to the contremands of his Superior or Reason ; in which one thing the summ of all Moral Philosophy consists , and which advanced into a Habit , becomes Virtue it self . So that take the Counsel given by Apollo , in which of the two senses ye like best , viz. either as directing to learn the admirable frame of the Body , or as intimating that wisdom consists chiefly in the regulation of the Affections ; still the study of Anatomy will be requisit to acquiring the Knowledge of Ones-self . ( 2. ) Requisite it is also to conduct even a Naturalist to the Knowledge of GOD. I mean the knowledge of not only the Existence of a Supreme Being in the World , but also of his Eternity , omnipotent Power , infinite Wisdom ▪ and inexhaustible Goodness ; for as to the Divine nature it self , that we must all with holy astonishment confess to be to Human Understanding incomprehensible ; for , how can a finite have an adaequate notion of an Infinite ? Most true it is indeed , that there are in every part of the Universe certain marks or impresses of a Divine hand ; and the smallest Insect that creeps upon the earth , the very grass whereon we tread , yea , even things Inanimate proclaim the Glory of their Maker , inciting us to venerate , praise and adore Him : so that St. Paul preach'd true Natural Theologie to Infidels , when he taught , that the invisible things of God are known by the visible things of his Creation ; and Heraclitus gave a memorable hint of his piety toward the Summum Numen , when inviting into his poor smoaky cottage some proud strangers that disdain'd to put their heads under so vile a roof ; Enter , said he , nam etiam hîc Dii sunt , here also are Gods. And in truth , every page in the great Volume of Nature , is full of real Hieroglyphicks , where ( by an inverted way of Expression ) things stand for words , and their Qualities for Letters . Whence perhaps Plato ( in Timaeo ) took a hint of that sublime thought of his , that the World is Gods Epistle written to mankind . But if we survey the Epitome of the World , the Temple of Mans Body , in which as in a Model or Exemplar , all parts of the Greater World are represented in little ; we shall there find something more august , more Majestical . Who can observe , that so magnificent a pile is rais'd only è luto , out of a little slime ; that from a few drops of the Colliquamentum or Genital humor , of a substance Homogeneous or simple , are formed more than two hundred bones , more Cartilages , very many ligaments , membranes almost innumerable , myriads of arteries and veins , of nerves more than thirty pair with all their slender branches and continued fibres ▪ near upon four hundred muscles , a multitude of glandules , and many other parts , all divers each from other in substance , consistence , colour , texture , fabric , &c. Who can , I say , observe this , without being forced to acknowledg the infinite Power of the Divine Architect ▪ who makes the very Materials of his building ? Who can look into the Sanctum Sanctorum of this Temple , the Brain , and therein contemplate the pillars that support it , the arch'd roof that covers and defends it , the fret-work of the Ceiling , the double membrane that invests it , the resplendent partition that divides it , the four vaulted cells that drain away impurities , the intricate labyrinths of arteries that bring in from the heart rivulets of vital blood to heat and invigorate it , the Meanders of veins to export the same blood , the Aqueducts that preserve it from inundation , the infinite multitude of slender and scarce perceptible filaments that compose it , the delicate nerves or chords spun from those threds , the original of that silver chord ( as Ecclesiastes calls it ) or Spinal marrow , upon which the strength of back and limbs chiefly depends ; and many other parts of the wonderful Engine : and not discern an infinite Wisdom in the design and construction of them ? And as for the infinite Goodness of God ; that is no less conspicuous in the connexion of so many and various instruments into one complex Automaton , by which they are so admirably combin'd , that every one works for it self and for the public at once ; that every one performs its peculiar office apart , yet all co-operate to one and the same common end , the subsistence , safety , and welfare of the whole ; and that if any one happen to be put out of order or tune , all the rest sympathize with it , and the whole Harmony of Functions is discompos'd . Add to this stupendous Machine an internal Principle to give it life , sense , voluntary motion , and understanding : and then ye may say with Cicero ; Jam verò animum ipsum mentémque hominis , rationem , consilium , prudentiam , qui non Divinâ curâ perfecta esse perspicit ; is his ipsis rebus nobis videtur carere . If then the admirable fabric of our Body demonstrates the Power , Wisdom and Goodness of the Maker ; ( whom the Scripture most emphatically calls [ Yotzêr Hakkôl ] ( the Former of all things , Jer. 10. 16. ) and if it be by the help of Anatomy alone , that we come to contemplate and understand the excellency of that fabric : we may safely conclude , that to study Anatomy diligently and reverently , is to learn to know God , and consequently to venerate Him ; Deum enim colit , qui novit . After this , what others , out of ignorance , may think or speak to the prejudice of this so useful Art of Dissection ; I am neither concern'd , nor solicitous to know : but this I openly declare , that if I knew an Atheist ( if there can be such a Beast in the world ) I would do my best to bring him into this Theatre , here to be sensibly convinced of his madness . For , sure I am , that some of the Antient Heathens have call'd the structure of Mans Body , the Book of God : and that even Galen himself , an Ethnic too , slow of belief , and most alien from Superstition , learn'd so much of Piety from dissections , that in his whole seventeen Books de usu partium , he sings a perpetual Hymn as it were in praise of the Divine Architect that form'd them . Of which laudatory Hymns I have chosen one , which seeming to me more lofty and harmonical than any of the rest , and more proper for this place , deserves my recital and your remark . In his third Book , contemplating the skin that invests the sole of the foot ( a part despicable to vulgar eyes ) He breaks forth into this rapture of admiration . Cutem ipsam ( sayes he ) non laxam , aut subtilem , aut mollem ; sed constrictam , & mediocriter duram , sensilémque , ut non facilè pateretur , subdidit pedi Sapientissimus Conditor noster : cui Commentarios ego hos , ceu hymnos quosdam , compono : & in eo pietatem esse existimans , non si Taurorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei plurimas quispiam sacrificarit , & casias aliáque sexcenta unguenta suffumigarit : sed si noverim ipse primus , deinde exposuerim aliis , quaenam sit ipsius Sapientia , quae Virtus , quae Providentia , quae Bonitas ; ignorantia quorum summa impietas est , non si à sacrificio abstineas . Quòd enim cultu convenienti exornavit omnia , nullique bona inviderit ; id perfectissimae Bonitatis specimen esse statuo : invenisse autem quo pacto omnia adornarentur , summae Sapientiae est ; ac effecisse omnia quae voluit , Virtutis est invictae . A Hymn not unworthy to be sung , with solemn Music , even in our Churches . ( 3. ) Besides these two noble uses of Anatomy , by me now explain'd , there remains here to be consider'd yet a third use , not , as the former , common to all mankind , but proper to Physicians : to whom the study of it is , not only profitable and delightful , as to their private speculations ; but also necessary , as to their well understanding the divine Art of Medicine which they profess . This Necessity is indeed so universally known and acknowledged by all wise men , that to go about to prove it , would be as supervacaneous , as to light a candle to shew the Sun at noon : yet because there are some , who either blinded with the smoak of fallacious Chymists , or corrupted by some private interest , perceive it not ; give me leave , I pray , toward the disenchantment of these , briefly to set before them two or three of the plainest causes or reasons that make Anatomy the grand fundament of Medicine . Hippocrates ( I remember ) doth often inculcate to his Disciples , the genuine Sons of Art , three cardinal precepts , in which the whole duty of a Physician seems to be comprehended . The first is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to understand the present state of the sick , the nature of the malady , and the part affected : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to prognosticate the event of the disease : the third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to relieve or heal the sick . But in all these three duties , he that is ignorant of Anatomy , must needs be shamefully deficient . In the Diagnostic part , because no good judgment can be made of the nature and kind of any disease , unless it be first known , what part of the body is thereby chiefly affected ; and the most certain indieia or distinctive signs of the part affected , are taken principally from the situation of the part , and from the action of it hurt . For instance , he that knows the Liver to be naturally seated in the right Hypochondrium , if in that place pain be felt , or swelling appear from a Tumor within , will easily thence collect , that the Liver is the part then affected : and he that knows , that the principal action of the Stomach is Concoction , will soon know , if Concoction be hurt , that the Stomach is misaffected . But both the places and actions of the parts are learn'd only from Anatomy : and therefore whoever is ignorant of Anatomy , can have no certain knowledge of either those , or these . In the Prognostic part he must likewise fail , because the best Ostenta or Signs of the future good or evil event of any Sickness , are all derived from these three heads , viz. the Excretions , the Action hurt , and the Habit of the body , in colour , figure and bulk : none of all which are to be known without Anatomy : and he is likely to make but an ill Predictor of events to come , who has not skill enough to observe and discern the signs that portend them . In the Curative part also he must be equally deficient , because the true and exquisite Method of Healing is grounded upon , and design'd by rational Indications , and every Indication is desumed not only from the nature of the Malady , but also from the part thereby affected ; and therefore according to the various constitution , temper , site , connexion , sense and other qualities of the affected part , the remedies to be used , ought to be various . And with what face can a Chirurgeon pretend to recompose broken , or restore dislocated bones , who is ignorant of their site , figure , structure , and articulations ? Manifest it is then , that whoever pretends to the cure of diseases , and yet remains ignorant of Anatomy ; is either an impudent Impostor , or at best a Fool. What then are they , who put their life into the hands of such men ? From these nobler Uses of Anatomy in Physic , Natural Theologie , and Medicine now explicated , I might descend to many others , less noble indeed , yet not unworthy the notice and consideration even of Wise men , observable in various inferior Arts ; more particularly in those two Arts so highly inservient to Magnificence , Ornament and Delight , Architecture , and Painting , both which borrow their exemplars , rules , graces , perfection and estimation from the proportions , symmetry and pulchritude of the parts of Mans body . But these being alien from my task , and the hours assign'd me for the performance thereof , being few ; I am obliged to pretermit them . Notwithstanding , lest I should by mentioning them en passant , excite in some of my ingeniose Auditors of the Yonger sort , a curiosity which I have not now leisure to satisfie : 't is fit I should refer them to two or three Authors of good note , to be by them fully inform'd how requisite the study of the fabric of mans body is to all who desire to excell in either of these Arts. For Architecture then , I would direct them , first to Vitruvius , ( who in lib. 3. cap. 1. ) laying this down for a fundamental Maxim ; non potest aedes ulla sine symmetria atque proportione rationem habere compositionis , nisi uti ad Hominis benè figurati membrorum habuerit exactam rationem ; and immediately after measuring the proportions that the several parts of a well-shap'd Man hold one to another ; proceeds to commensurate the parts of sacred Aedisices or Temples by the like proportions : and ( in lib. 4. cap. 1. ) treating of the Columns of the three Orders , expresly derives the dimensions of those of the Tuscan Order , with their bases , diminutions , pedestals , capitals , &c. all from the proportions observ'd by Nature in the feet , leggs and thighs of man ; pursuing the same Analogie , upon all occasions , throughout his whole work : and after to Albert Durers excellent Book de Symmetria corporis humani . To these may be added Spigelius , who in his first Book of Anatomy , from the seventh Chapter to the end of the Book , hath with singular diligence describ'd the proportions of the exterior parts . For Painting , I recommend to them the incomparable Lionardo Da Vinci , della Pittura : not only because he was eminently skill'd in all parts of Anatomy , as appears by the accurate Figures that illustrate and adorn Vesalius ' s noble Volume De Corporis humani fabrica , all which were drawn and cut by Da Vinci ' s own hands ; and the original Draughts of which are yet extant in a large Manuscript of his in Folio , in the Italian language ( but written from the right hand to the left ) carefully preserv'd in His Majesties Cabinet at White-Hall , where I have had the good fortune sometimes to contemplate them : but also because in his Treatise Della Pittura just now mention'd , he seems to me to have describ'd the figures , motions , forces and symmetry of the limbs , their Articulations and Muscles , in various postures , more clearly than any other Writer I have hitherto read . ¶ . Having thus compendiously enquir'd into the Antiquity , and recounted some of the principal Uses of Anatomy ; 't is now opportune for us to explain , what notion we have , and what are the most remarkable DIFFERENCES of the same . Be it known therefore , that by Anatomy , according to the strict use and proper signification of the Graec word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I with all Learned Physicians and Chirurgeons understand , a diligent , accurate and artificial dissection of the body of any Animal , chiefly of a Man , in order to acquiring knowledge of the substance , magnitude , figure , site , structure , connexion , action and use of all and every part thereof . In the true notion of Anatomy then , two acts are comprehended ; a work of the hands , Dissection ; and an exercise of the Mind or Intellect , Speculation . Of these , the first is call'd by Galen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Administratio anatomica , manual operation : the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mental contemplation . And hence arises the first Difference of Anatomy , viz. the discrimination of it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into Practic and Theoretic . The former of these is to be acquir'd by long use and experience , and natural dexterity : the later , by reason and sagacity , by hearing the Lectures , reading the Writings of Learned men concerning that subject , and by intent Meditation . Again , the former may ( for distinction sake ) be named Historical ; the later , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Scientific . To Anatomic Administration are requir'd , not only many instruments of various kinds , too well known to be here singly named , much less described : but various manual Operations also , besides meer dissection , all subordinate thereto : viz. exact commensurations and ponderations of parts inquir'd into , injections of divers liquors by syringes , inflations , extensions , ligations , excarnation , application of Microscopes , and many others : and all to one general End , the attaining to perfect knowledge of the subject , and every the most minute part thereof ; at least as much Knowledge , as the narrow limits of Human Wit can comprehend . To the Theorical or Speculative part it is requisite that the Anatomist accurately observe ( 1. ) the Universal Structure of the whole , and all its proportions , beauties , and general defects ; also it s general Communities and Differences with other Animals , and above all with other individuals of the same species : ( 2. ) the Conformation and Texture of every part , with their Similar particles or visible Elements ; also the Symmetrie or proportion the parts hold both among themselves , and compared with the whole ; the Communities and Differences of one and the same parts in various Animals , and in other individuals of the same kind ; the comparison and disparity of any one part with the rest of the same individual ; and finally the various Sympathies and Antipathies of every single organical part : ( 3. ) the various Faculties , Actions and Uses of every part . Of both , the most proper SUBJECT is the body of Man extinct , consider'd as an Universal Organ adaequately accommodate to all Faculties of the Soul , and compos'd of a great multitude of less Organs , the retexture or unweaving of which , so as to find out the Mechanical reason of their motions and actions , is the grand scope of the Anatomist . I say , the most proper Subject ; not to exclude the bodies of Brute Animals , the dissection of which also , though less properly , belongs to the Art of Anatomy , as being subservient to the principal End thereof , nor a little helping to the more facil investigation of what is sought for in the most proper subject . For which reason , Zootomie or the dissection of Brutes of various kinds , hath been commended and diligently practis'd by many as well Antient as Modern Physicians , as a thing of good use toward the advancement of the History of Nature . Nor is Dendranatomia or the Anatomy of Plants and Trees , begun ( as it seems ) many hundred years past by Theophrastus , and very lately with happy success cultivated by Malpighius and our Dr. Grew , to be neglected : forasmuch as from thence may be learned the admirable Analogy betwixt Plants and Animals , chiefly as to their Generation , Nutrition and Augmentation ; and how far that Resemblance holds . I say also , the body of Man extinct ; to intimate my just abhorrence and detestation of dissecting Men alive : a cruelty condemn'd by Celsus , forbidden even by Humanity it self , nor ever ( for ought I have hitherto read ) publickly permitted by any Nation how barbarous and sanguinary soever , no not in the most flagitious of Criminals . I am not ignorant , either that Herophilus hath been by some * accused of inhumanly raking in the bowels of condemn'd Malefactors , while they lay roaring under his knife : or that Fabius Quintilianus , that excellent Orator , in his eighth Declamation , intitled Gemini Languentes , introduces the Wife impeaching the Husband Malae Tractationis , for that he had given leave to an Empiric ( for I cannot vouchsafe him a better title , nor easily find a worse ) to dissect one of her Twinns while yet alive , that he might find out the way to preserve the other , who languish'd of the same sickness : and yet notwithstanding I think my self free to choose whether I will believe or doubt the verity of these Accusations . For , the Works of Herophilus being lost , and nothing of his Memoirs remaining , but what hath been transmitted to us by such as either impugned his doctrine , or aemulated his glory : 't is not improbable , but his frequent dissections of Living Beasts might give occasion to his Adversaries to feign him guilty of greater cruelty upon Men , by cutting up them also while alive . And as for Quintilian ' s Twinns ; I should tell you no news perhaps , if I affirm'd , that the Roman Orators sometimes feign'd the subjects or arguments of their Declamations , . supposing knotty and perplex cases , on purpose to shew the dexterity of their Wit , and power of their Rhetoric in unravelling them : and that therefore I think this case of the Twinns to be not really true , but only imagined by Quintilian , as a fit subject whereon he might make an elegant Harangue or pleading . But were it granted that these are no fictions ; yet would it still remain to be prov'd , that the Dissection of Men alive , hath at any time been used with public permission or connivence among either Graecians or Romans . The parts of a body dissected , whether it be of Man or Brute , are consider'd either Absolutè , as they appear in that body ; or Relativè , as they have more or less of Analogie to the same parts in other Animals either of the same , or of a divers kind . And hence arises a second division of Anatomy into Simple and Comparative : of which the former is wholly conversant about the observation and knowledge of those parts , which pertain in general to the Body of Man , without farther scrutiny : the later , tho' inservient to the former , is yet of much greater extent . For , to Comparative Anatomy it belongs ( 1 ) to compare the whole body with all its most remarkable parts ; and to note the weight , measure , proportion , symmetrie and pulchritude of both that and each of these : ( 2. ) to compare the same parts in human bodies of different Ages , different Sexes , different Climats , Countreys , &c. for these things may cause a visible disparity , and there is no doubt but that the figure and structure of the interior parts is very little inferior , for variety and lineaments , to the exterior ; and that the Hearts , Livers and Ventricles are as different in Men , as either their foreheads , or noses , or ears : ( 3. ) to compare the parts of Brutes of various kinds , Quadrupeds , Fowls , Fishes , yea even of Infects and Worms , with the same or like parts in Man ; that so the Communities and Proprieties may be observ'd and register'd . Nemo enim de partis alicujus usu sive officio rectè determinaverit , qui ejus in pluribus animalibus fabricam , situm , annexa vasa , aliaque accidentia non viderit , secúmque diligenter pensitaverit . Harv . in praef . ad lib. de Generat . Animal . This COMPARATIVE Anatomy , how recent soever as to the name , was yet most certainly held in great estimation , and much practis'd by the Antients , chiefly Graecians . For , well known it is , that Democritus of Abdera exercis'd himself assiduously in dissection of Brutes of various kinds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as himself expresly declared to Hippocrates come to visit him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not from hatred of Gods works , but curiosity to find out the nature and seat of Choler and Melancholy . Nor is it less known , that Aristotle also spent some years in the same work , as is most evident from his elaborate Books de generatione , de partibus , and de historia Animalium : being to that end furnish'd with Living Creatures of all sorts , that whole Asia and Graecia , in Land or Seas , afforded , at the charges of his Royal Disciple , Alexander the Great , to the expense of no less than eight hundred Talents : and that this mighty Conqueror , in the heat of his Wars and pride of his Triumphs , gloried in his great proficiency in the knowledge of the nature and fabric of the parts of various Animals , under so wise a Teacher ; as if he had obtain'd by his Learning no less glorious victories over the secrets of Nature , than he had gotten from Nations by his sword . How much Galen was vers'd in this Comparative Anatomy , is sufficiently apparent , not only from his excellent Volums de Administrationibus Anatomicis , & de usu partium , and the accompt he gives of his many public dissections at Rome in the presence of the Noblest Romans , and among them of Boetius and Paulus Sergius Consuls ; but also from this , that some of the Neoterics , and principally Vesalius , objected against him , that he had been less conversant in the dissection of Human bodies . What progress the Graec Physicians that succeeded long after Galen , made in the same part of Anatomy , is indeed difficult to be collected from their Works , now grown almost obsolete among us : but whoever hath perused the monuments of Aretaeus , Theophilus , and Oribasius , needs not to be advertis'd by me , that they have not wholly neglected it . If we come down to this last Century of years , we find the dissection of Brutes , in order to the collation of their inwards with those of Man , to have been diligently persued , first by Falopius , Casserius Placentinus , and Bauhinus ; and after them , by Fabricius ab Aquapendante , M. Aurelius Severinus , and our immortal Harvey , &c. Iust cause therefore I have to admire , why the Lord Chancellor Bacon , a man of almost infinite reading , strong memory , and profound judgement , and who doubtless had look'd into the Writings of many , if not of all the Eminent Authors by me now mention'd ; should yet notwithstanding ( in lib. de Augmento Scientiarum 4. cap. 2. ) among the Desiderata Medicinae , put down this Comparative Anatomy , and so positively define it to be deficient ; accusing Physicians to have altogether neglected it . Nor can I easily solve this my admiration , unless by conceiving , either that this Great Man understood much more of his own Profession , the Law , than of ours , the Art of Medicine ; or that by the word , Deficient , he meant Imperfect . If this later Solution be admitted ; then indeed he will be the less culpable : because it is too true , that the ample field of Anatomy Comparative hath not been hitherto so fully cultivated , as to bring forth a harvest rich and abundant enough to satisfie our hopes and expectation . But that Physicians have been guilty of so much sloth and ignorance , as to suffer it to lye barren and wholly neglected , through so long a series of Ages : this , I humbly conceive , ought not to have been affirm'd , unless it could have been fully prov'd . ¶ . Nevertheless I gratefully acknowledge , and applaud the Heroic Zeal this Illustrious Lord had for the improvement of our Art , among others useful to human life : yea I interpret his censure , not as a reproche , but incitement of our industry . And this I the more willingly do , because if he were somewhat too severe in his sentence of Comparative Anatomy , he hath bin ( in the very same place of his Book ) as much too favorable to Simple ; concluding it to have been most clearly handled , and observed even to a curiosity : whereas in truth we are not so happy , as to have just cause to say so at this day . For , after all the new Discoveries made in Human bodies by Anatomists who have liv'd since his time , Simple Anatomy must be confess'd to be still in its Youth , far short of Maturity and Perfection . There are yet , alas ! terrae incognitae in the Lesser World , as well as in the Greater , the Island of the Brain , the Isthmus of the Spleen , the Streights of the Renes Succenturiati and some other Glandules , the Northeast passage of the drink from the Stomach to the * Kidnies , and many other things , remain to be farther inquir'd into by us , and perhaps by Posterity also . In fine , this Simple Anatomy is a study so abstruse and difficult , and withal so vast and diffuse ; that the last complement of it cannot with reason be expected from the diligence of any one Man how sagacious and industrious soever . 'T is therefore seriously to be wish'd , that the work were so divided among those curious Wits , that are by secret instinct disposed to digg in this mine of knowledge , as that every one might take to his share some one single part of those that are not yet fully explain'd , and do his best devoirs to explore and demonstrate the whole Mechanic frame of it . If this were done , doubtless we should in few years find a very considerable Accession made to the late inventions in Mans body , and with more justice than now we can , approve the Lord Verulam ' s opinion , that Simple Anatomy is alredy arriv'd at Perfection . To advance this so noble , so useful Art of Anatomy , and accelerate its progress toward Consummation ; that so the Pathologic part of Medicine being by degrees rais'd from the darkness of uncertain Conjectures , to the light of even sensible Demonstrations , the infirmities of Mens bodies may at length be more certainly and easily cured , their pains and torments sooner eas'd , and their Lives prolong'd : to this Noble End , I say , this Magnificent THEATRE , wherein we now sit , hath been with so great cost and art erected by the Generose FOUNDERS ; whose private Munificence , exceeding that of Kings , admits of no rival but the Wisdom that directed it ; whose large hearts were at the same time fill'd , with Charity toward all Mankind of the present Age , and with Providence for the relief of all in Ages to come . Among these , Gratitude it self exacts , that I should with singular honor mention our Principal Benefactor , Sr. JOHN CUTLER ; a Person to whom God hath given that double blessing of great Riches , and as great Prudence how to use them to the noblest of Human Ends , the Public Good ; and who having no Augustus to favor and assist his Beneficence , is by so much a greater Patron to Learning than Mecaenas was . Doth any here think , that this stream of His Bounty might have been deriv'd upon some other ground more fruitful of benefits , than this Garden of Philosophy ? Let me , to undeceive that man , advise him seriously to consider , first that excellent sentence of Pythagoras ( to whom all Philosophers ow that modest name ) that there are two things which most ennoble Man , and raise him up to a resemblance of the Divine Nature , namely , to know truth , and to do good : and then , that there is no Human Science that doth either more gratifie and enrich the Understanding with variety of choice and useful truths ; or more enable a Generose Mind to exercise its Faculties to the good and benefit of others , than that of Anatomy , as it is a principal fundament of Medicine , doth . For , both these are certain and evident Verities : and after due consideration of them , no man can longer doubt , that he who placeth his Munificence upon erecting an Anatomic Theatre , for advancement of the Art of Healing the Sick ; doth a Work as conducive both to the Glory of God , and to the Common Good of Mankind ; as he that builds a Church , or as he that founds and endows an Hospital . I say , to the Glory of God ; because I am taught , not only by Galen ( 3. de usu partium . ) that the discerning ones self , and discovering to others the Perfections of God displaid in His Creatures , is a more acceptable act of Religion , than the burning of Sacrifices or perfumes upon His Altars ; nor only by Trismegistus ( in Asclepium cap. 15. ) that the thanks and praises of Men are the most grateful incense that can be offer'd up to God : but even by God Himself , in His Written Word , that he who sacrificeth Praise ( for so 't is in the Original ) honors Him. I say , to the common Good of Mankind ; as well because the Necessity of Medicine is Universal ; so that even Kings themselves are sometimes forced to obey the precepts of Physicians , when the pains they feel assure them , that a Crown cannot mitigate the Head-ake ; nor an Army deliver from the horrors of a Fever , nor the Roial Garter drive away the torments of the Gout : as because to heal the sick , is by so much a nobler act of Charity , than to feed the Hungry , or cloth the Naked , by how much Intellectual Powers of the Mind are both more difficult to be attain'd , and more Excellent in their nature , than the transitory gifts of Fortune . Riches many times come easily , and unexpected , even to Men ignorant of the right use of them : the Art of Healing is never acquir'd but by hard , anxious , and long study , and by accurate Observations . Manifest therefore it is , that whosoever by his Munificence contributes to the advancement of this so difficult , so noble , so universally useful Art , doth thereby signalize both his Piety toward God , and his Charity toward Men , in a way most acceptable to Him , most beneficial to them . More , much more I would say in Commemoration of this Worthy Knight ' s Exemplary Bounty ; but that I know , that to him it is far more grateful to conferr Benefits , than to receive Acknowledgments ; and that this very Fabrick hath alredy rais'd him , as above all Envy , so above all Praises . The same will ( I prophesie ) remain a perpetual Moniment of his Heroic Zeal for the promotion of Natural Science , and recommend his Name to all posterity . For , Fame built upon Universal Beneficence , cannot but be immortal ; because it can be no mans interest to suppress it , and all are by gratitude obliged to propagate it . Some Great Men ( as the Vulgar call them ) hunt after Renown , by enlarging Empires and Kingdoms ; some by conducting mighty Armies , and fighting bloudy Battles ; others again by erecting Pyramids , massy Tombs , and other the like Pageants of human injustice , pride , or cruelty : but these , alas ! all these persue only flying shadows : and either the gulph of Oblivion will soon swallov them down , as ignoble and obscure ; or if any memory of them chance to survive their funerals , 't will be conjoin'd with contempt and detestation . Quae saxo struuntur ( saith Tacitus , Annal. lib. 4. ) si iudicium posterorum in odium vertit , pro sepulchris spernuntur . Only those happy Men shall florish in the esteem and veneration of all future Generations , who have acquir'd fame and honor by doing good . This therefore is true Glory , and of this our Noble Benefactor , of whom I speak , may rest secure . Multos veterum velut inglorios & ignobiles oblivio obruet : CUTLERUS posteritati narratus & traditus , aeternum superstes erit . ¶ . Would I were equally secure of Your good acceptance ( I dare not say , Approbation ) of the mite I am about to contribute toward the accomplishment of his so gloriose Design . But , alas ! this is a wish without hope ; so destitute I know my self to be of all the Faculties of Mind requisite to so difficult an Atchievement ; my Zeal for the promotion of Anatomy , only excepted : and much more reason there is , why I should apologize for my insufficiency , before I farther expose it . Notwithstanding this discouragement , considering with my self , that profound Erudition , and great Humanity are ( like Love and Compassion ) inseparable : I think it much safer to confide in Your Candor and Benignity for pardon of my Defects , than to attempt to palliate them , by Excuses , however just and evident . Not to be conscious of my faileurs and lapses in my following Lectures , would argue me of invincible ignorance ; not freely to acknowledge them , would be tacitly to defend them : to seek by speciose praetences of hast , of frequent diversions , of natural impatience of long meditation , of bodily indispositions intervenient , and other the like vulgarly alleged impediments , to extenuate them ; were the most certain way to aggravate them : and to conceal them from your sight , is in this place and occasion impossible . Having then no other Refuge but in Your Grace and Favor , I fly to that alone , to secure me from the danger of malignant Censures , which I am more than likely to incurr : nor will I fore-arm my self with any other defense , but this . If the Matters of my subsequent discourses shall appear to be , neither Select , nor of importance enough to compensate Your time and patience ; be pleas'd to remember that saying of Aristotle , ( Metaphys . lib. 2. cap. 1. ) Non solùm illis agendae sunt gratiae , quorum opinionibus quis acquiescet ; sed iis etiam , qui superficie tenus dixerunt . Conferunt enim aliquid etiam isti : habitum namque nostrum exercuorunt . Si enim Timotheus non fuisset , multum melodiae nequaquam habuissemus . Si tamen Phrynis non fuisset , nè Timotheus quidem extitisset , &c. If my Stile shall sound somewhat harsh and ungrateful many times to Ears unatcustomed to any but their Mother tongue , as coming too near to the Latin ; I intreat you to consider , this is either no indecency in this place , or such a one at worst , which I could not otherwise avoid , than by involving my sense in the obscurity of words less proper and significant ; the nature and quality of the Subjects treated of , being such , as cannot be fully expressed in our yet imperfect Language . So that I have a clear right to that honest plea of Lucretius , Abstrahit invitum patrii sermonis egestas . ¶ . PRAELECTIO I. Of Nutrition . MAN being consider'd , ut Animal Rationale , as a living Creature naturally endow'd with Reason , and compos'd of two principal parts , a Soul and a Body ; each of which hath various Faculties or Powers : the summe of Human Nature must be comprehended in those Powers conjoyn'd . Of these Powers , some are peculiar to the Soul or Mind , others belong to the Body , as Organical and animated by the Soul. To the Former sort are referr'd the Faculties of thinking , knowing , judging , reasoning or inferring , concluding , electing , and willing ; all commonly signified by Understanding and Will. All which being remote from the Province of Anatomists , I leave them to be handled by Philosophers inquiring into the nature of the Soul. Of the Later , some are requisite to the complement of Man , as single or individual ; viz. the Faculties of Nutrition , of Life , of Sense , and of Voluntary Motion : and there is one that respects the Procreation of Mankind , namely the Power Generative . And these are the natural Faculties , to which as principal Heads , the Learned Anatomist is to referr all his Disquisitions ; that at length he may ( if it be possible ) attain to more certain knowledge of the Mechanic frame of the Organs in which they are founded . But being more than can be , tho' but perfunctorily , enquir'd into in so few hours as are assign'd to this publick Exercise ; I have therefore chosen to treat of only some of them at this time , viz. Nutrition , Life , and voluntary Motion ; not as more worthy to be explain'd than the rest , but as more comprehensive or of larger extent . I have chose also to begin from NUTRITION ; not only because the Stomach , Gutts and other parts principally inservient thereto , being , by reason of impurities contain'd in them , more prone to putrefaction , ought therefore first to be taken out of the cavity of the Abdomen , to prevent noisomnes : but because Nutrition seems to be , if not one and the same thing with , yet at least equal or contemporany to Generation it self ; and that both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of Time ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in respect of Nature . For tho' the operation of the Power Gen rative , or Formative Virtue , may seem to precede that of the Nutritive : yet in truth the Stamina or first rudiments of an Embryo are scarcely delineated , when they begin to be augmented also by nutrition ; so that 't is consentaneous as well to the observions of Dr. Harvey and others since , as to reason , that Formation and Nutrition are but different names of one and the same act of the Plastic power . Again , Generation and Accretion are not perform'd without Nutrition : nor Nutrition or Augmentation without Generation . To nourish , what is it but to substitute such , and so much of matter , as is , by reason of exhaustion , wanting to the solid parts of the body , namely flesh , nerves , veins , arteries , & c. ? and what is that in reality , but to generate flesh , nerves , veins , arteries , & c. ? In like manner Accretion is not effected without Generation ; for all natural bodies capable of Nutrition , are by accession of new parts augmented , and these new parts must be such as those of which the bodies were at first composed : and this is done according to all their dimensions . So that in verity , the parts of an Animal are increas'd , distinguish'd , and organiz'd all at the same time , by the same Formative power . Moreover if we reflect upon the Efficient cause of Formation and Nutrition , and upon the Matter it uses ; we shall on both sides find it necessary , that those two works ( if ye will have them to be distinct ) be carried on together . On the part of the Efficient ; because idem esse principium efficiens , nutriens , & conservans in singulis Animalibus , necesse est : nisi aliam formam in puero , aliam in adolescente , & in sene aliam constituamus ; quod absurdum est . On the part of the Matter ex qua ; because all Animals ( such as are produced per Epigenesin , of which alone is our discourse : not of such Infects that are generated per Metamorphôsin ) are made of one part of the Matter prepar'd by the Formative Spirit , and nourish'd and augmented out of the remainder , not out of a divers matter . For , whatsoever is superadded to the first rudiments of the parts , ought certainly to be of the very same substance with what was praeexistent , and so must consist ex congenere materia : their renovation , as well as first corporation , being effected by Aggeneration or superstruction , i. e. per Epigenesin . So that from all these reasons put together it is constant , that Nutrition is nothing else but Generation continued ; and as necessary to the conservation of every individual Animal , yea every individual Plant also , as Generation it self is , to the conservation of the Universe . Which our most sagacious Sr. G. Ent well understanding , recommends to the belief of his Readers in these few , but memorable words ( in Antidiatribae pag. 40. ) Nutritio sane videtur esse veluti continuata quaedam generatio ; quae est opus ideale , ad exemplar primitivum actiones suas dirigens , &c. That I may both illustrate and confirm this Theorem , give me leave to represent to you in a few lines , the method and process of Nature in the formation of a Chick out of an Egg according to the most accurate Observations of Malpighius , the summe of which is this . From those Observations , containing eight several acts of the Formative power , it is highly probable , ( 1. ) That the Spirit , Plastic Virtue , or Archeus ( call it by what name you please ) of the Egg , lies dormant as it were and unactive for some time after the Egg hath been laied , as if it expected the incubation of the Hen , or some other warmth equivalent thereto , to help it to exsert its power , and begin the great work of building for it self a house , according to the idea or modell prescrib'd by the Divine Architect , whose instrument it is : and that having obtain'd that requisite aid , it soon acts upon the genital humor , in which it is lodged , by way of attenuation or eliquation , . that so the Matter may be made more fluid and obedient to its energy . Which seems to be the first Act. ( 2. ) That this Spirit , having drawn the first lines or threds of the solid parts of the Embryo , and dispos'd them into their proper seats , doth immediately after design certain wayes or passages , by which those slender and delicate Stamina may be commodiously supplied with vital and nutritive liquors , for their enlivening and nutrition : and to that end , mark out and appoint three Fountains as it were in the now more fluid Colliquamentum , and thence deduce as many Canales or rivulets ; two of which are from their origine united , and therefore somewhat greater ; one out of the first rudiments of each ventricle of the Heart ( not yet conspicuous , because not coagulate , but pellucid ) and a third consisting of many smaller rills flowing from the like rudiments of the Brain . So that we may thence collect , that the two former of these Canales are made to bring in the vital humor from the Heart , the third to bring in the Succus Nutritius from the Brain , to the first rudiments of the Chick : and that in process of time , those are turn'd into the Aorta and arteria Pulmonaris ; these into pairs of Nerves . And this I take to be the whole work of the second Act. ( 3. ) Lest these so necessary fountains should by exhaustion fail , the same Architect , directed by divine instinct , provides also for their perpetual supply . To irrigate the Brain , Rivulets are brought thither from the trunc of the grand canale of the Heart : and to feed the current of the Heart , three new streams are deriv'd to it ; one from the interior Lake or Colliquamentum , a second from the exterior by the wayes of the Navill , and a third from the yolk of the Egg by veins , that by all these importing conduit-pipes fresh liquors may be continually deduced from the parts nourished into the Heart . Which pipes are soon after compacted into veins , either such as are design'd to bring back the Bloud , or such as are ordain'd to convey the Chyle , or the Lympha . And this may be call'd the third Act. ( 4. ) 'T is evident , that the same invisible Agent advances in the next place to distribute the vessels derived from the rudiments of the Heart , viz. the Arteria Pulmonaris and Aorta , first whole , then divided and subdivided into branches still smaller and smaller , till at last they dwindle into Capillaries : and on the contrary , to collect and by degrees unite all the rivulets that return from the Stamina of the solid parts to the Heart , till they all meet and make a confluens in the single trunc of either the vena portae , or vena cava . For even common sense teaches us to call that the original or sourse of a Canale , from whence the liquor which it conveys , flows : as every River is truely said to begin from its head or spring . And Malpighius hath , by the help of Microscopes , observ'd , and in his sixteenth and eighteenth Figures faithfully ( as I believe ) represented , certain varicose veins lying in the Umbilical area or space , not yet extended to either the Heart or Liver : and therefore also , not the Heart , but the Stamina of the parts circumjacent , ought to be reputed the Origin of the veins . And this distribution of one sort of Canales , and collection of another , completes the fourth Act. ( 5. ) No less evident it is , that from the beginning the Vital Nectar is clear and transparent , and so remains , till somewhat of the Yolk hath been mix'd with it . For , not only Malpighius , but our equally curiose Dr. Glisson ( de ventriculo & intestinis cap. 20. num . 67. ) expresly affirms , that he had seen bloud of a rusty colour in the coats involving the Embryo of a Chick , before any the least signe of bloud could be discern'd in or about the Heart . But this so early beginning of bloud may be ascrib'd , either to the speedy excitation of the Spirits by the incubation of the Hen , to whose heat those veins are somewhat nearer than the Heart is : or to this , that perhaps somewhat of a yolky tincture had preceded and caus'd that rusty or dark red . However , this beginning of Change in the Vital liquor from transparency to redness , seems to be the fifth Act. ( 6. ) All the Canales just now describ'd , being fix'd and open'd , and the vital liquor exalted some degrees nearer to perfection ; the Plastic Spirit proceeds to finish the whole body : so regulating its operations , as to augment those parts first , which ought to be first used ; and then to add to the dimensions of others , whose use may be longer wanted without detriment . And this slower work of accomplishing all parts , by way of Nutrition and Augmentation , may be accounted the sixth Act. ( 7. ) The same Architectonic Spirit as it spinns the first Stamina of all the solid parts , so doth it gradually augment and complete them all out of one and the same homogeneous liquor , viz. the Colliquamentum , or spermatic humor clarified by Eliquation : and this by transmuting the same into as many several forms , as there are different kinds of similar Spermatic parts in the whole body ; namely into bones , cartilages , ligaments , tendons , membranes , fibres , &c. So that all the Organs are at length compos'd of dissimilar parts by wonderful artifice context , without the least of confusion or incongruity . Which deserves to be reckon'd the seventh Act. ( 8. ) In that work of Organization , 't is credible , the inimitable Artist divides without section , only by terminating the parts ; and unites without glew or cement , only by continuing them to the common term or bounds , which depends more upon union of matter , than upon union of nature . By these admirable artifices of Division and Unition , the Plastic Spirit perforates , separates , conjoins , cements the yet fluid , at least soft Stamina of the parts , where how , and as often as need requires : it deduces and runns out their Rivulets terminated in the fluid matter as by chanels ; it preserves from confusion the two different Colliquamenta , and the Yolk , divided as it were by partitions : it so distinguishes and disterminates even contiguous and semblable parts ; that they may be diversly moved at the same time without interfering or impediment , and each yield to other when occasion requires : and thus almost all fibres , very many membranes , and ( in many sorts of Animals ) the Lobes of the Lungs and Liver , and the Cartilages mutually touching each other in the joints , &c. are divided among themselves . In a word , by these wayes and degrees here by me from Malpighius his Microscopical Observations collected and rudely described , it seems most probable , that the Embryo is form'd , augmented and finish'd in an Egg. Now therefore ( that we may accommodate this Epitome to our present Argument ) if this be the method and process that Nature uses in the Generation of Oviparous Animals ; and if she uses the like in the production of Viviparous also , as Dr. Harvies observations , and our own assure us that she doth : we may safely conclude , that Human Embryons are in like manner form'd , augmented and finish'd , by one and the same Plastic Spirit , out of one and the same matter , the Colliquamentum . Quod er at probandum . I add , that the same Plastic Spirit remaining and working within us through the whole course of our life , from our very first formation to our death ; doth in the same manner perpetually regenerate us , out of a liquor analogous to the white of an Egg , by transmuting the same into the substance of the solid parts of our body . For , as I said before , Nutrition is necessary to all Animals , not only in respect of the Augmentation of their parts , while they are little Embryons ; but also in respect of their Conservation after during life : because their bodies being in a natural consumption or exhaustion , would inevitably be soon resolv'd into their first elements , unless the providence of Nature had ordain'd a continual renovation or reparation of the parts , by substitution and assimilation of fresh matter , in the room of those particles dispers'd and consum'd . Having therefore , to some degree of probability explain'd the former necessity of Nutrition , and the causes of it , my next business must be , to inquire into the Later . Which that I may the more effectually do , I find my self obliged to begin my scrutiny from the Causes of the perpetual Decay or Depredation of the substance of our bodies , viz. the Efficient or Depraedator , and the Matter or substance thereby consum'd , and the Manner how . The Depraedator then , or Efficient cause of the perpetual consumtion of our bodies , seems to be , what all Philosophers unanimously hold it to be , the Vital Heat of the bloud , therein first kindled by the Plastic Spirit , continually renew'd by the Vital Spirit , and by the arteries diffus'd to all parts of the body , that they may thereby be warm'd , cherish'd , and enliven'd . This Lar familiaris , or Vital Heat continually glowing within us , and principally in the Ventricles of the Heart , call'd by Hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ingenitus ignis ; by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accensio animae in corde ; and flamma Biolychnii , the flame of the Lamp of Life , by others ; and by others again , ignea pars Animae Sensitivae : is what Physicians generally have heretofore understood by Calidum innatum , tho' they seem to have had but an obscure and inadaequate notion of the thing it self , as I hope to evince , when I shall come to inquire , what life is , and upon what it chiefly depends . Meanwhile supposing it to be an Actual Heat consisting in a certain motion of the various particles of the bloud , and in some degree analogous to fire or flame ; I cannot conceive , how 't is possible for it to subsist or continue , for so much as one moment of time , unless it be maintain'd by convenient fewel , which is thereby uncessantly fed upon , and by degrees consum'd : for it is of the nature of all fire , how gentle or mild soever , to generate and conserve it self only by preying upon and destroying the matter in which it is generated . This Vital Heat therefore without intermission agitating , dissolving and consuming the minute and most easily exsoluble particles of the body ; must be the Depraedator here sought after . So that in truth , we have one and the same cause both of our life , and of our death ; or ( to speak more properly ) our very life is nothing but a continual death , and we live because we die . For , we live so long , as while this internal Vestal Heat is kept glowing in the bloud : and when it ceases to glow , either from want of convenient sustenance , or by violent suffocation , life is instantly extinguish'd . So true even in this natural sense is that Distich of Euripides ; Quis novit autem , an vivere hoc sit emori : An emori , hoc sit quod vocamus vivere ? The Matter consum'd , I humbly conceive to be , for the greatest part , the fluid parts of the body , chiefly the bloud and spirits , which are most easily exsoluble ; and somewhat , tho' but little , of the substance also of the solid parts . For , Experience teaches , that divers Animals , Bears , Dormice , Swallows , &c. sleep the whole Winter , without receiving any supply of aliment : and yet have all the solid parts of their bodies as large and firm , when they awake again in the Spring , as when they first betook themselves to their dens or dormitories : and the Reason hereof seems to be this , that their Vital Heat being all that time calm and gentle , consumes their bloud and spirits but slowly , and very little of their solid parts ; as a lamp burns long , when the oyl that feeds it , is much , and the flame but little and calm . We have Examples also of Leucophlegmatic Virgins , who from a gradual decay of Appetite , have fall'n at length into an absolute aversion from all food , and endur'd long abstinence , without either miracle or imposture ; and yet notwithstanding have not been emaciated in proportion to the time of their fasting . Whence 't is probable , that in our bodies there is not so rapid and profuse an expense or exhaustion of the substance of the solid parts , as heretofore many learn'd Physicians have imagin'd to be made by the activity of the Vital Heat . If it be objected , that in many diseases , the habit of the body is wont to be very much extenuated : we are provided of a double answer . First , That extenuation seems to proceed rather from a meer subsidence or flaccidity of the Musculous flesh , for want of bloud and the nourishing juice to fill and plump it up ; than from any great deperdition of the substance of the fibres , of which the Muscles are mostly made up : otherwise such decayes could not be so soon repair'd , as we observe them to be in the state of convalescence . Secondly , Whatever be the cause of the extenuation objected , it impugns not our present supposition , which extends not beyond the natural and ordinary depraedation made by the Vital Heat in the state of Health . And as for the Manner how the bloud , spirits , and other fluids ( and if ye please to have it so , also the less fixt , and more easily exsoluble particles of the solid parts ) are consum'd by the Vital Heat ; this may be sufficiently explain'd by the familiar example of oyl consum'd by the flame of a Lamp. Whether we take fire or flame to be a substance luminose and heating ; or conceive it to be only a most violent motion of globular particles in its focus : most certain it is , that it consisteth in a perpetual fieri , i. e. in a continual agitation or accension of the particles of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pabulum or fewel , and perishing as fast as it is propagated : so that fire is made fire , and again ceaseth to be fire , in every the shortest moment of time ; and when in the combustible matter there remain no more particles , in which it may generate it self anew , it instantly perishes . Now continual Dispersion being the proper and visible effect of fire or flame ; the matter or fewel wherein it subsisteth , cannot but be in continual flux or decay . In like manner , the Vital Heat of Animals subsisting by a continual accension of new spirits in the blood , as that is passing through the Heart ; those vital spirits , transmitted from thence through the arteries to the habit of the body , no sooner arrive there , but having warm'd and enliven'd the solid parts , they immediately fly away , and disperse themselves by insensible transpiration , carrying along with them many watery vapors , and ( perhaps ) some sulphureous exhalations . Moreover , there being in all the solid parts of the body , certain mild , sweet and balsamic spirits , as it were affixt unto and concorporated with them ; 't is very probable , that the Vital Spirits acting upon them also by way of exagitation , by little and little dislodge them , render them Volatil , and at length wholly disperse them : whereupon the minute particles in which they did reside , become mortified , and as excrements , are excluded together with the exhalations of the blood . And this I apprehend to be the reason and manner of the depraedation made upon the body by the Vital Heat . Here no man will I hope , exact from me an accurate computation of the daily expenses of this Vital Heat , which like some Governors , rules by exhausting . If any should , I might perhaps applaud his curiosity , but should not be able to satisfie it . For , so great is the difference among men , in respect of temperament , diet , age , exercise , the season of the year , and various other circumstances , that no definite calculation can be made of this dispense , no not in those who keep to the strictest rules of an Ascetic life , weighing themselves and their meat and drink , as Cornaro is reported to have done , daily . We may indeed conjecture from the Static experiments of Sanctorius , that the expense is great ; for instance , if forty pounds of meat and drink be suppos'd sufficient to maintain a man of a middle stature , sober , and of good health , for ten days ; and about twenty pounds be assign'd to the excrements voided by stool and urine in that time : the other twenty pounds may be reasonably ascribed to insensible transpiration : but still this is mere conjecture . Let it then suffice , that we certainly know the quantity of bloud and spirits daily exhausted by the Vital Heat that conserves life in us , is very great : and that the greatest part of the matter of insensible transpirations , is the Vital Spirits , which are continually generated , and continually dispers'd . How apt and powerful these Vital Spirits are , by reason of their subtility and brisk motions , to exagitate and disperse the more exsoluble particles of even the nerves , fibres , membranes and other tender and sensile parts ; may be in some measure collected from various diseases and symptoms , that seem to arise from their various depravations or vicious qualities . I shall not therefore goe much out of my way , if I make a short Digression , to recount a few of those painful and contumacious Maladies , which are with good reason referrible to the vices of the Spirits , rendring the tone of the nervous parts either more strict or more lax than it ought to be ; at least according to the doctrine of Prosper Alpinus , not long since reviv'd and illustrated by Dr. Franc. Glisson , whose name is Elogie sufficient . If it happens , that the Blood is too vinose , i. e. too abundant in Spirits ( as in Good fellows commonly it is ) many times it induceth diseases depending upon Fluxion . For being by the arteries protruded into the more tender parts with greater force and impetuosity than is fit , it rather invades than cherishes them , by that violence putting their unfixt particles into a flux . And this Fluxion usually first invades such parts , as being weaker than the rest , are therefore more dispos'd to receive it . If the prevailing Spirits of the bloud be , not only Vinose , but Saline also ; many times there insues the like Fluxion conjoin'd with a languor and laxity of the tone of the parts , such as is alwayes observ'd in Catarrhs , in moist Coughs , in Ebriety , great heaviness to sleep , the running Gout , &c. And 't is remarkable , that these Fluxions are usually so much the more fierce and vexations , by how much the more infirm and yielding the nerves and fibres of the part invaded are ; because these want strength to make resistence by vigorous contraction of themselves : whereas nerves naturally strong and tense ; somewhat repress and break the force of the bloud rushing in upon them . Which is perhaps one , if not the chief reason , why men of firm and vigorous nerves are very seldom or never infested by the Gout . If this resolving fluxion chance to be accompanied with a Fermentation of the bloud ; then commonly the evil consequent is a rheumatic , arthritic , or pleuritic Fevre . On the contrary , if the Spirits that have obtain'd dominion in the bloud , be Sulphureous or oyly ; there follows a Fluxion causing a Constriction and shutting up of the invaded part . For tho' the arteries poure out bloud abounding in impetuous Spirits , and so cause a Fluxion : yet notwithstanding those Spirits , by reason of their oyliness , neither easily pass through the habit of the parts , as the Saline do , nor are dispers'd by insensible transpiration ; but remain shut up , as in a close prison , and striving for liberty , raise great tumults and pains . Hence are excited various Symptoms , according to the various parts into which the Fluxion rusheth : in particular , if the Fluxion be determin'd upon the Gutts , there follow grievous Colic pains ; if in the Stomach , a dire inflation of it ; if upon the Limms , that sore affect which Physicians generally call a Rheumatisme , which is not , as some have erroneously thought , rain'd down from the head , but proceeds only from sulphureous Spirits effused out of the arteries into the habit of the body , and therein imprison'd , their own oyliness making them unapt to transpire ; and their tumultuous distension of the parts conteining them , causing acute pains . Hence also come wandring Scorbutic pains , Hypochondriac winds , rumblings in the stomach and gutts , Head-aches , the Tooth-ake , &c. And all these evils are the more aggravated , by how much the more firm and tense the nerves of the part affected are : whereas in Saline fluxions the contrary happens , tho ▪ they be no less pernicious in the end , by relaxing , fretting , and as it were melting the tone of the parts affected . Finally , if the strength of the nerves and fibres be greater than the force of the bloud flowing in from the arteries ; in that case succeeds a Disease è diametro contrary to Fluxion ; viz. Obstruction and Infarction , and for the most part transpiration hinder'd . The manner how , seems to be this : The too rigid tension of the nerves and fibres in any part , rendring the passage of the arterial bloud through it more difficult than is requisite to the circuition of it freely ; the thicker and more viscid parts thereof must of necessity stick in their passage , and so produce Obstructions . And this vice alwayes is the more intended , by how much the more languid and sluggish the Vital Spirits are . For when these are copious and vigorous , they easily prevail over the light renitence or reluctance of the nerves , and maugre their opposition carry on the bloud in its circuit : but when they flagg and act but dully , they yield to the opposition of the nerves and fibres , and leave the grosser and more viscid parts of the bloud sticking in the passages . In a Cachexy , Dropsy , Asthma , Scorbute , obstruction of the pipes of the Lungs , tumors and imflammations of the viscera , &c. the nerves commonly are more strict or tense than they ought to be . But if a Saline fluxion chance to be conjoyn'd with , or to supervene upon such an excessive tension of the nerves , it either wholly solves the disease , or very much mitigates it at least . Whereas on the contrary , if while the nerves and fibres continue strong , such a constriction of them be accompanied with a Sulphureous fluxion , then it causes dismal tempests in the parts affected ; Convulsions , Epileptic fits , Apoplexie , extreme difficulty of breathing , Suffocation , Hysteric and other the like passions . Now , if the Genealogie of these Fluxions here describ'd , be consentaneous to reason and experience ; it doth not a little confirm what hath been deliver'd , touching the depraedation of the more easily exsoluble substance of the parts by the Spirits of the bloud . For , tho' what happens in a praeternatural state of the body , be not alwayes a good Argument of what is done in the natural state : yet in this case ; considering that the motion of the bloud , is the same , and that the Spirits also continue Spirits , in both states ; so that the whole difference consists only in this , that in the fluxions alleged , the Spirits are suppos'd to be only deprav'd with Saline or Sulphureous qualities , not wholly alienated from their nature : considering this , I say , the inference I have made , is not ingenuine . For , to argue from the identity of the effect , to the identity of the cause , or è converso , is no Paralogism . And so I conclude this not impertinent digression . ¶ . FROM the causes and manner of the continual consumtion of substance in Animals , we may opportunely proceed to an inquiry into the causes and manner of the continual Restauration of the same by way of Nutrition . Of this Restauration , the Efficient principle ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Aristotle calls it ) is certainly the very same with the Generant or Formative : because , as I said before , Generation cannot be effected without Augmentation , and Augmentation is Nutrition . Not that I am of their opinion , who hold that Life and Nutrition differ , not in re , but only in ratione ; for the Human Embryo perhaps is nourish't before the Empsychosis : but that I conceive , that Life consists in and depends upon a continual generation of the Vital Spirits out of the most subtil , active and volatile parts of the bloud ; and that Nutrition consists in reparation or instauration of what is absumed , by apposition and assimilation of consimilar or congenerous matter . So that according to the distinct notions I have of these Twinns , Life is maintain'd by Dispersion of the most spirituose parts of the bloud : and Nutrition is , on the contrary , affected by apposition and assimilation of new matter . The Material or constituent Principle , I take to be a certain mild , sweet and balsamic liquor , analogous to the white of an Egg , or at least the Colliquamentum , out of which the Chick is formed . For , since all Animals are nourish'd with the same out of which they were at first made up , according to that common Axiom , iisdem nutrimur , ex quibus constamus ; and that of Aristotle , eadem materia est , ex qua augetur ▪ animal , & ex qua constituitur primùm : and since they are all corporated ex colliquamento : we may well conclude , that the Succus nutritius , sive ultimum nutrimentum partium , is in all qualities semblable to the Colliquamentum of the white of an Egg. Farre from the white of truth therefore are they who think , that the parts of the body being in substance divers , the parts of the Aliment also ought to be equally divers , as if Nutrition were really nothing but selection and similar attraction of convenient aliment : and that there were not requir'd in every single part a concoction , assimilation , apposition and transmutation of one matter common to all . For , first , 't is a difficult question , whether there be in nature any such thing as Attraction , or not ; and to prove Similar Attraction , is yet more difficult : so that the very fundament of this opinion is merely precarious : and then 't is most evident from what we have said of the constitution and augmentation of all parts of an Embryo ex colliquamento , that the Aliment common to all parts , is Similar , not Heterogeneous : it being the proper work of the Plastic power , still remaining in every Animal , as to form all the various parts out of the same Homogeneous matter at first , so to augment and repair them all , during life , out of like matter , by transforming that into the substance of every part , which is indeed potentially all parts , but actually none ; as out of the same rain-water all sorts of Plants receive their nourishment . Which is no more than what the Philosopher long since taught , when opposing the doctrine of Anaxagoras , Principium rerum qui dixit Homoeomeriam , he saith expresly , Distinctio partium non , ut quidam opinantur , propterea fit , quia simile suapte natura ad simile sertur : nam praeter alias multas , quas ratio ista habet , difficultates , accidet , ut quaevis pars similaris scorsum creetur , verbi gratiâ , ossa per se , & nervi , & carnes , si quis eam causam amplectatur , &c. Finally , as to the Manner how this Homogeneous matter is by the Plastic power accommodated to the Refection of all the various parts of the body ; most probable it is , that this admirable work is gradually done by distribution , apposition , affixion or agglutination , and assimilation or transmutation : all which acts must be successivè perform'd , before the operation can be complete . For the Succus nutritius being prepar'd , first in the Stomach and Gutts , and then in other parts to that end ordain'd , must be distributed , brought home and apponed to all parts that need refection ; then from contiguity by apposition , it must be advanced to continuity by affixion or agglutination ; and in fine made of the same substance with each part , by assimilation or transmutation , which is the perfection or ultimate term of Nutrition . Now if we reflect upon what hath been here briefly said concerning the double necessity of Nutrition , and concerning the different wayes by which Life is maintain'd , and the substance of the solid parts recruited ; it will plainly appear , that the expense of Aliment taken in by the mouth , at least of the Chyle extracted from it , is double ; viz. that one part of it is converted into the Succus nutritius , for instauration of the solid parts ; the other ( much the greater ) is chang'd into Bloud , which is the subject , and as it were the fewel of the Vital Heat . That we may therefore trace the footsteps of Nature in both these so necessary Operations , and at length discover as much of her whole processes therein , as our poreblind reason will permit us to discern ; let us inquire into the Method used by her in the work of Chylification first , and then into that of Sanguification . For , these being well and diligently explor'd , we shall with the less difficulty comprehend the whole History of Nutrition from the beginning to the end . Begin we then from CHYLIFICATION , i. e. the turning of all the convertible parts of our Aliment or sood into Chyle , the common matter of which both the Succus nutritius , and the Bloud are , tho' by different wayes , confected . But because the Organs by Nature fram'd for , and used in this work , are various ; and because , as the Chorography of a Countrey is highly conductive to the clearer understanding of the History of it , so the Knowledge of the fabric of those Organs is necessarily praerequisite to our attaining competent knowledge of their respective Actions and Uses : we are therefore obliged first to survey these Organs singly , and to examine the nature and frame of each apart ; proceeding from one to another , according to their natural order , not of dignity , but of position ; and Anatomically administring each , ( that I may use the words of Aristotle , at least if that Book de Respiratione by most of his Interpreters ascrib'd to him , be truely his ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both to satisfie the sight of the Spectators , and to inform the Understanding , if our diligence may extend so farre . ¶ . HISTORIA GULAE . OF these Organs then , the First to be treated of is the Pipe or Funnel by which the meat and drink is carried from the mouth down into the Ventricle , to which as an Appendix it is continued . This part hath obtain'd more than one Name , as well among the Antient Graecs , as among the Latines . By Hippocrates 't is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ventriculi osculum , the mouth or inlet of the Ventricle , from the narrowness of it ; as in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and indeed among the Graecians the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was common to every thing that was narrow , oblong , and hollow : sometimes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi solus comedens , from its devouring faculty ; as in lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which Aristotle seems to allude ( 3. de part . animal . cap. 3. ) where describing the Oesophagus , it is ( saith he ) via , qua cibus & potus devoratur , ideoque nonnullis fistula cibaria dicitur . By the Latines also , in imitation of the Graecs , 't is sometimes named Stomachus ; as by M. T. Cicero ( lib. 2. de natura Deorum ) where he saith ; linguam autem , ad radices ejus haerens excipit stomachus , quò primùm illabuntur ea , quae accepta sunt ore , &c. and by Cornelius Celsus ( lib. 4. cap. 1. & 5. ) but more often , Gula , most probably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a little basket or wicker snapsack , wherein souldiers upon a march used to carry their victuals ; and which some wrote with a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that our English name , Gullet , from thence deriv'd , comes nearer by a little to the Original than the French , Goulet , which is abus'd to express the Larinx or head of the Wind-pipe . But this Latine word Gula is not exempt from ambiguity . For , tho' in its native and genuine sense , it denote the part of an Animal now expos'd to sight ; yet sometimes 't is used to signifie the fore-part of the neck , as in that vulgar phrase , gulam frangere ; and sometimes , any inanimate body whatsoever , that is ( like the Gullet ) narrow , oblong , hollow , and ending in an ample cavity ; as gula maris , gula montium , gula phialae ; and in all Wind-instruments of Music , the neck or narrow part next to the Mouth-piece , is call'd gula . Here some perhaps may think I mispend my time upon such Grammatical niceties . If so , I shall only advertise them , that no less man than Plato recorded this as a maxime worthy the remark of a Wise man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that understands the names of things , understands also the things themselves . This Gula is not , as Aristotle ( de hist. animal . lib. 1. cap. 2. & lib. 4. cap. 3. ) expresly affirms it to be , Common to all kinds of Animals whatsoever : but to all that respire . Nor is it consentaneous , that the neck was design'd by nature for the elongation of the Gullet ; ( 1. ) Because the Vertebrae of the neck are of themselves sufficient to evince , that it is subservient to the various motions of the head ; and in Animals of very long necks , it serves also to reach their food ; as in Cranes , Storks , Swans , &c. ( 2. ) Because many Animals that have Respiration , have yet no neck , as the Toad and Frogg , among the Amphibious ; and among Fishes , the Porcpisce , Dolphin , with most , if not all others of the Cetaceous tribe : but on the contrary , it seems rather that the Gullet was made long to correspond with the neck , that so it might reach from the Mouth to the Stomach : as in Birds . Wherefore Aquapendente's Climax or Isadder , which lie made of Aristotles timber ; viz. Those Animals only have a Gullet , that have a neck ; those only have a neck , that have a throat and wind-pipe ; those only have throat and wind-pipe , that have a voice ; those only have a voice , that have respiration ; those only have respiration , that have lungs and breast : will not bear the weight he layes upon it , every rong almost being instable . Nor can I assent to his doctrine , ( in tract . de Gula ) that all Crustaceous , and all Testaceous Fishes want the Gullet ; because my eyes have assur'd me , that both Oysters and Lobsters have it , and a lively repraesentation thereof is to be seen in the figures inserted into Dr. Willis his Book de anima Brutorum , ad finem cap. 3. So that the Gullet seems to have been granted by Nature to some other Animals also , besides those that respire ; for neither Oysters , nor Lobsters have respiration . But much Difference of this Gullet is observable in living creatures of various kinds : and that in various respects . ( 1. ) In respect of Substance : which in some , is more membranose ; as in most feather'd fowl : in others , more fleshy ; as in man , in a horse , ox , swine , &c. in others , almost horny , as in Crabs and Lobsters , as also in the Cormorant , which feeding altogether upon fish , and swallowing them whole even while they are yet alive , might otherwise have his gullet rased or cut by the prickles and scales of some of them . ( 2. ) In respect of Length : for 't is in some longer , as in the Giraffa , Crane , Heron , Stork , Swan , Vulture , Emeu or Cassoware , Ostrich , Onocrotalus or Pellican , or most other Fowl of the greater size : in others shorter , as in the Frogg , Crevice , &c. in all , according to the length of the thorax and neck . ( 3. ) In respect of Magnitude ; which in some is extremely great , in proportion to their bodies ; as in the Gull , Duck , Viper , Pike , and all other Animals that devour their prey whole , and swallow great gobbets without chewing : in others mean , as in Man and all other Animals that divide their food into morsels , and break it into smaller pieces by mastication : in others again extremely little in comparison of their bulk ; as in the Whale , whose throat ( as Schonfeld in Ichthyologia tells us ) is so narrow as not to admit any fish bigger than a Whiting . ( 4. ) In respect of site . For in Man , and in all terrestrial four-footed beasts , it is carried down from the root of the tongue betwixt the Aspera arteria and the spine ; and therefore the Aspera arteria is made of cartilagineous circles , not perfect , but ending in a membranose substance , where it bears upon the Gullet , that so it may yield and give way to the dilatation thereof in the act of deglutition : but in most Birds , it descends on the right side of the Aspera arteria , which not resting upon it , is therefore made of perfectly circular cartilages ; a pretty contrivance of Nature , and probably conducing to render the voice of singing birds more shrill and musical . Only in the Bustard , the Gullet goes winding , like the streaks in the bore of a screw'd gun , one whole turn about the neck . Other differences there are , but of so small moment , that their notice could hardly compensate your patience to hear , or my labour to recount them . Omitting them therefore , I pass to the description of it . 'T is ( ye see ) a body round , long , hollow as a pipe , soft and tensil , and therefore easily distended and contracted again both in wideness and length ; so that being open'd by the meat and drink passing through , it naturally closes it self again , and the sides come together . The upper orifice of it , when not used , is exactly constring'd by a transverse Muscle ; as the mouth of a purse is drawn together by the strings : the lower also is in like manner shutt , but by the circular fibres of the upper mouth of the Stomach . Placed it is immediately behind the Larynx : not that by reason of this position , some few drops of the drink may slide down into the Wind-pipe to bedew and moisten the sides thereof ; as Fabric . ab Aquapendente dream'd ; for if we well contemplate the constructure of the Larynx it self , we may even from thence be convinced , that nature was solicitous to prevent the falling of any the least drop of liquor down into the Aspera arteria , and that if any chance to slip down , it is by accident , and against her intention : but rather that the act of deglutition may be the more exactly perform'd , and to prevent the slipping down of any bit of meat into the bore of the Wind-pipe , to endanger the stopping of it ; as will be more fully shewn when we come to consider the reason of swallowing . It descends in a streight line betwixt the Aspera arteria and the Vertebrae or Sphondyls of the neck ; then enters the Thorax , and arriving at the fourth Vertebra thereof , inclines by degrees to the right side , to give way to the ascending trunc of the great Arterie : but attaining to the ninth Vertebra , returns a little to the left side ; where climbing over the same Artery , till it come to the eleventh Vertebra , it passeth through the nervose part of the Diaphragm or Midriff toward the left side , by a hole clearly distinct from that of the great Artery . The Similar parts of which this instrument of Deglutition is compos'd , are Common , and Proper . Of the first sort , are the vessels and outward membrane or coat , wherewith it is vested . Arteries it receives , in the neck , from the Carotides ; in the Thorax , from the intercostal ; in the Abdomen , from the Coronary branch of the Stomach : and Veins in like manner , in the neck , from the jugular ; in the Thorax , from the Azygos or Non-parielle ; in the Abdomen , from the Coronarie vein of the Stomach . Nerves it borrows from the sixth pair or par vagum , and chiefly from the anterior branches of it . Lymphaeducts it hath none , at least none hitherto have been discover'd in it ; tho' some of our Modern Anatomists have conjectured , that the two Glandules on each side connected to it in the Thorax , spew out a certain humor into it , to keep it alwayes slippery and moist . But this Conjecture hath been sufficiently enervated , first by Dr. Wharton ( in cap. de gland . Oesophagaeis ) and since by Dr. Glisson ( in lib. de Ventric . & intest . cap. 1. ) both adferring stronger reasons to prove , that the liquor falling from the Tonsills and glandulae Maxillares is destin'd to the lubrication and humectation of the Gullet , all along from upper to lower end . The Exterior Membrane that , to strengthen and secure it from cruentation , invests it , as the Skarf skin do's the true skin ; is deriv'd , by some from the peritonaeum ; by some , from the Pleura ; by others , from the Ligaments of the sphondyls of the back ; and by others again from the Diaphragm ; and in truth it is united to all these parts , so that 't is difficult to determine from whence it hath its principium originationis ; unless it be lawful to say , that it arises from the first proper tunica of the Oesophagus it self , as the Cuticula comes from , and is sustain'd by the Cutis . However , consisting of only membranose fibres , and those too extremely slender ; it seems to be of no other use but only to cover the Gullet on the outside , and so to prevent cruentation . The Proper parts , are only two other Membranes , the Middle and Inmost . The Former is very thick and fleshy , as if it were an oblong , round Muscle bored through from end to end ; whence Hoffman took the hint of his assertion , that it is really a Muscle , and liable to Palsy and Convulsions . The Fibres of it , according to the accurate description of Steno , are Spiral , and of two distinct orders , mutually decussating or intersecting each other , so as to make two skrews as it were running contre one to the other : and according to Dr. Willis's observation , they seem to constitute two compound Muscles , that make four Parallelogramms with fibres tending contrary wayes , and mutually decussate . And this , he saith , may be plainly perceiv'd by the eye , if this middle tunic of the Gullet , being dextrously separated from the other two , be first tyed at both ends , then blown up , and dipp'd twice or thrice in boyling water , to swell or plump up the fibres : which by that means will become so conspicuous , as that two contrary orders with their tendons may be distinctly discern'd . After , if the same tunic be turn'd the inside outward , and again blown up ; two opposite orders of ascending fibres will in like manner shew themselves . Lastly , if the Tunic be cut length-ways in the middle of the tendons , and laid flatt upon a plane , two Parallelo gramms will appear in one Superfice , and two other lying contrary to them , in the other . Whence it may be inferr'd , that this Middle Membrane was thus artificially fram'd by Nature , to adapt the Oesophagus to all the various Motions requisite to its office or use , viz. expansion and constriction of its cavity , distension and contraction secundum longitudinem , and each of these either downward or upward , and in various degrees , as occasion requires . Nor is it improbable , that the Descending order of double fibres is inservient chiefly to deglutition , by constringing the Gullet from above downward ; and the Ascending , to ructation , expuition , and vomition , by constringing the Gullet from below upward . The later or inmost Membrane lining the Gullet , hath on its inside a kind of Scarf , thinner than Tisfany , woven of threads or fibres extremely sine ; which veils its whole cavity over as it were with a downy superfice : but all the rest of it is nervose , furnisht with fibres of different kinds and diversly context . This Membrane is continued to that which lines the palate , throat , mouth and lipps : and descending to the stomach , covers the mouth thereof round about within , reaching three inches below it : where it appears very thick and of a close texture , discernable from the inmost Tunic of the Stomach , which there it covers , by the extreme whiteness it acquires by a little parboyling . Now from the nervose substance , and delicate interior superfice of this Membrane , 't is not unreasonable to conjecture , that it serves chiefly to render the Gullet of exquisite sense . Whence perhaps it is , that we feel somewhat of complacency and pleasure from grateful meats and drinks , after they have pass'd the mouth and palate , and are entering into the Stomach : and on the contrary , of nauseousness and offense from ingrateful , even while they descend , and before they can come to displease the stomach , so as to cause it to complain to the brain of the irritation . And the deep insertion of this membrane into the stomach , even below the upper orifice thereof , may be ( as Dr. Willis ingeniosely guesses ) the reason of the intimate commerce betwixt the Gula and Ventricle , which is so great and quick , that if either be excited to expell what is offensive , the other instantly sympathizes and cooperates to its relief by vomiting , expuition , or eructation . Having thus surveyed the whole fabrique of the Gullet , 't is from thence sufficiently manifest , that the proper Action to which it was adapted , is Deglutition or Swallowing , which is thereby chiefly perform'd . I say chiefly ; because in truth the whole process of Swallowing consisteth in a certain series of many actions , by an admirable providence of Nature combin'd in order to one end . For , the Faculty or power of transmitting meat and drink from the mouth into the Stomach , is founded , not only in the Oesophagus , but in many parts of the Mouth also ; in the tongue , palate , uvula and its little muscles ; in the Larynx and its muscles , as well those that draw it up , as those that pull it down ; in the Pharynx and its three muscles ; and in the Sphincter of the Gullet . Yea more , there is farther requir'd also a concurrence of two Humors , one from the Glandulae Salivales , t'other from the Tonsils , to render the mouth and gullet conveniently moist and slippery . For , we have it from the Oracle of Experience , that when these humors fail , as in Fevers they often do , the swallowing of solids becomes more difficult than the swallowing of liquids : and on the contrary , when they are redundant , as in Catarrhs commonly it happens , solids are more easily swallow'd than liquids ; because the muscles inservient to this motion , need not be constringed so closely to gripe and depress solids , as to squeez down liquids . Now in this Syndrome or concurse of various Actions requisite to the whole work of Deglutition , some are Praeparatory or antecedaneous : others , constituent or proper . The Praeparatory are ( 1. ) Direction of the meat and drink toward the fauces by the tongue and cheeks ; ( 2. ) Compression of the Atmosphere , or ( as they vulgarly call it ) Suction ; ( 3. ) Compression of the thing to be swallowed , betwixt the tongue and palate , that it may tend inward ; and ( 4. ) A double clausure in the throat , to hinder the same from slipping any but the right way . All which have been so fully explain'd by Dr. Fr. Glisson ( de ventric . & intestin . cap. 16. ) that 't is enough for me only to mention them . The Proper also are four , viz. ( 1. ) The ascent or raising of the roots of the tongue , and head of the Larynx ; ( 2. ) The vigoration or tension of the muscles of the Pharynx , whereby the orifice of the Gullet is open'd , and at the same time drawn up to meet the matter to be swallow'd ; ( 3. ) The Contraction of the Sphincter of the Gullet , to press the matter downward ; and ( 4. ) The Peristaltic or compressing motion of the same Gullet , to continue the protrusion till the matter be thrust down into the Stomach . Each of which actions , as more pertinent to my present theme , I shall endevor briefly to explicate . ( 1. ) The elevation or raising up of the roots of the tongue , together with the head of the Larynx , necessarily compresses the bolus sticking in the throat , and by that compression forces it into the mouth of the Gullet . For , being so environ'd , as that it cannot slipp away either by the funnells above leading to the nosestrills , or by the palate , it must be cramm'd into the orifice of the Gullet : there being no other way or door left open , by which it may free it self from compression . Nor doth this compression instantly cease , but is continued till the roots of the tongue , and head of the Larynx filling up the whole cavity of the throat , have thence driven all the matter contain'd therein , and thrust it down into the Gullet . ( 2. ) Whilst this action is perform'd , the Muscles of the Pharynx being also vigorated , i. e ▪ set on work by tension , cause its membrane closely to embrace the roots of the tongue and head of the Larynx in their ascent ; but so , as that the orifice of the Gullet is at the same time carried upward , and a little forward , to meet the matter to be swallow'd . No wonder then , if the describ'd compression easily squeez into the Gullet all the matter brought into the throat : when the same is promoted by a clausure on each side , from below by the ascent of the tongue and Larynx , from above by the tension of the muscles of the Pharynx ; and at the same time the mouth of the Gullet is offer'd , as a door by which it may slipp away , and evade the compression . ( 3. ) No sooner is the matter in this manner thrust down into the orifice of the Gullet , than the Sphincter Muscle thereof constringing it self , so girds the orifice , as that it not only prevents the recoiling or slipping back of the matter into the mouth , but squeezes it somwhat farther down . And then ( 4. ) The Peristaltic or Compressing motion of the spiral fibres of the Gullet beginning , and by degrees girding the sides thereof farther and farther downward , soon thrusts the matter into the cavity of the Stomach . And this seems to me to be the most reasonable and plain accompt , that hitherto hath been given , how the whole complex work of Deglutition is perform'd Mechanically . A work of so great Use to the whole body , that all men know and acknowledge it to be absolutely necessary to the conservation of the whole : Experience teaching even the most illiterate , that when it happens to be abolish'd , as in various diseases of the throat , chiefly in inflammations , tumors , and palseys of the muscles of the Larynx and Pharynx it often is , miserable famin and death inevitably insue . It is not then without good cause , that Nature hath ( according to her accustom'd bounty in works of publick utility , either to the subsistence of individuals , or to propagation of the species ) to the exercise of the faculty of Deglutition annex'd an ample reward , viz. a grateful Complacency of the instruments therein used , yea a pleasure so inviting , that many Animals are thereby allured to hurt themselves by eating more than they can digest ; and above all intemperate Man , whose diet is in variety of tasts the most delicious . With which vulgar remark I conclude this short and imperfect history of the Oesophagus . ¶ PRAELECTIO II. HISTORIA VENTRICULI . THAT we may not in our surveys divide parts that Nature hath so closely conjoyn'd , let us in the next place convert our contemplation upon the principal Organ of Chylification , wherein , as in a publick Kitchin , nourishment for the whole body is praepar'd , viz. the STOMACH . This common Receptacle of all our meat and drink , and Laboratory in which all the profitable parts of both are , by the inimitable Chymistry of Nature , converted into a certain whitish liquor somwhat resembling barly cream , and call'd Chyle ; hath been by the Antient Graec Physicians describ'd under three divers names . By Hippocrates 't is sometimes call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to receive or contein , because it receives all the Aliment swallowed down ; and wherever in his works we meet with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without addition to appropriate it to the Head or Thorax , which by him are also named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bellies , there we are to understand this part alone : sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Cavity ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heart , from the vicinity of the upper orifice of the Stomach to the Heart , and the symptoms thence arising . But of these Appellations , the two first are common to all great cavities or receptacles in the body : and the last , in stricter sense , denotes , not the whole stomach , but only the principal and most sensil part of it , the Mouth . Among the Latines likewise we find an equal variety of denominations . For Celsus ( lib. 1. cap. 2. & lib. 4. cap. 5. ) uses the words , Venter , Ventriculus , and Stomachus indifferently to signify this whole part : and Cicero ( de nat . Deor. lib. 2. ) expresses the same by Ventriculus and Stomachus indiscriminately . But now use hath obtain'd , that the diminutive Ventriculus ( quasi minor ventor ) without a limitation annext , stand for the proper name of what the Vulgar calls the Stomach . For tho' Anatomists name the cavities of the Heart and Brain , also Ventricles ; yet they never do so without adding , for distinction sake , the name of the part , viz. Heart or Brain , of which they speak . This Ventricle then , being an Organical part , of great dignity , but greater necessity ; well deserves our strictest scrutiny . Let us then with diligence and patience consider , ( 1. ) The Structure or Organization , ( 2. ) The Elements or similar parts , and ( 3. ) The Actions and Uses of it . For if we can attain to a competent knowledge of all these things , I do not see what can remain to hinder us from coming at length to understand the nature of it fully and perfectly . Begin we then from the Site or situation of it : which being not the same in Animals of all kinds , but various ; requires to be consider'd , first in genere , and then speciatim ; to the end that Comparative Anatomy may go hand in hand with simple or Positive . In all Animals that have bloud , Fowls that feed upon corn only excepted , the Ventricle is seated in the upper part of the Abdomen . The superior Orifice of it , in Man , in all four-footed Beasts , and in all Fishes that have lungs , is immediately under the Diaphragm : but in all Fishes that respire not , immediately appendant to the mouth ; as well because having neither thorax nor neck , they consequently want the Gullet ; as because in them the belly is disterminated from the mouth , by a certain membraneous partition , not much unlike to , and , as to separation , supplying the defect of the midriff . Whereas in Animals that respire , the Gullet is requisite , because of the interposition of the breast betwixt the mouth and the Ventricle ; which could not be commodiously placed above the diaphragm in the thorax , for more than one reason : viz. ( 1. ) Because it would have straitned and compress'd the Lungs , especially when fill'd and distended with food ; ( 2. ) Because the Thorax being inviron'd with strong bones , could not be distended enough to make room for the expansion of the lungs , and repletion of the Ventricle , both at once ; and ( 3. ) Because the steams arising from the meat and drink fermenting in the Ventricle , would much infest the vital parts . Which last incommodity , Nature seems to have prudently prevented , both in Birds that have the ingluvies or Cropp placed , not in the lower belly , but under the neck before , and without the furcula ; and in Fishes also that want respiration : by separating the heart from the ventricle with a certain membraneous partition , instead of a diaphragm . Again , the same upper orifice of the ventricle , in Man , and in all Quadrupeds , is placed immediately under the diaphragm , to prevent the farther elongation of the Gullet , which would have been unprofitable at least , if not in many respects incommodious . Nor is the providence of Nature less admirable in placing the Ingluvies ( in Granivorous Fowls we call it the Kropp or Craw , and the Gorge in Carnivorous ) of Birds under the neck , betwixt the horns of the os jugale , call'd by us the Fork or merry-thought : she seeming to have had three inducements thereto . ( 1. ) The Crop having no commerce with any part in the Abdomen , but only with the Gizard , to which it is continued by a peculiar pipe or inferior Gullet , and by which the corn steep'd and softned in the Crop is converted into Chyle ; there is no necessity why it should be seated therein . ( 2. ) The Crop serves also to keep the body of the Fowl aequilibrated upon the leggs : whereas if it were in the lowest belly , it would , when full of food , make the hinder part much too weighty for the fore part . ( 3. ) Fowls for the most part , chiefly the Granivorous , feed their young with half-digested chyle , or corn macerated , puking it from the crop into their mouth , as is commonly observ'd in Doves and Rooks ; which they could not so commodiously have done , if the crop had not been seated so near the mouth . And as to the situation of the Ventricle consider'd in Specie ; it is placed in the highest region of the Abdomen , partly in the left hypochondrium , partly under the pitt of the stomach , having on the right side , the Liver not only accumbent but incumbent upon it ; on the left side , the Spleen adhaering to it ; at the bottom , the Omentum or Kell or Caul fastned all along ; and behind , the Pancreas subjacent ( from thence named by some , the Pillow or Cushion of the Ventricle ) and on the fore part , the Colon : and in this position it is establish'd by various connexions : the superior orifice is continued to the Gullet , and by the mediation thereof firmly annex'd to the midriffe : the inferior , united to the Duodenum , and by the mediation of the Omentum , connex'd to the Liver , Back , Spleen , Colon , and Pancreas . The second thing remarkable in the Structure of the Ventricle , is the Magnitude or Capacity of it : which being various , not only in Animals of divers kinds , but in some individuals also of the same species , chiefly in men ; requires therefore to be consider'd first Comparatively , and then Positively . If we compare the Magnitude of the Ventricle , with that of the whole body of the same Animal ; we shall find it in weight not to exceed the hundredth part of it . So that we might well admire , that a part so small should suffice to cook provision for the whole ; did we not at the same time remember , that the Gutts help it not a little in that office . If we compare the Ventricle of Man , with those of other Animals ; we shall find it to be in him less , in proportion to the whole body , than in them . So that Aristotles general rule ( de hist. animal . 2. cap. 17. ) Animalia majora , majorem ; minora , minorem habent ventriculum ; seems not to exclude all exception : and there is reason for us to believe , that Nature adjusted the capacity of the Ventricle in all sorts of Animals , rather to the nature of their proper food , than to the magnitude of their bodies . For ( 1. ) Where the food is coarse , yielding but little nourishment out of a great mass ; there much of it is required to satiate the appetite , and recruit the body ; and consequently the greater the capacity of the Ventricle . Hence perhaps it is , that the Horse , the Ass , the Ox , Sheep , Goats , &c. that feed upon herbs , grass , hay , stubble , and other the like lean and poor aliments , from a great quantity of which , but little nourishing juice can be extracted , have great bellies . On the contrary , where the food is rich , i. e. conteining much of nutriment in a little ; there is requir'd a less quantity of it to satiate the appetite , and repair the body ; and by consequence a less ventricle : as in Man , who living upon delicate meats that nourish much in little quantity , hath but a small ventricle , in comparison of his whole body ; and 't is observ'd , that men of a more delicate diet , such as is used at the tables of Princes and Grandees , have generally less Ventricles , than others that live upon coarse fare . ( 2. ) Animals that eat but seldom , ought to have the Ventricle of large capacity , because they devour much at once , to compensate their long fasting . Which is exemplified in Lions , Tygres , Wolves , &c. beasts of prey , which tho' carnivorous , and consequently of an opime or highly nourishing diet , are yet compell'd many times to undergo the sharp pinches of hunger long , till they meet with food : and then they gorge themselves , as if they intended to barrell up in their panches , flesh for many dayes to come ; and are to that end furnished with ample stowage in their bellies . The like may be said also of those Men , who are accustom'd to eat but one meal a day ( whether it be a dinner or a supper ) and that a great one : for by that surcharge , they so distend their stomach , as of necessity to render it in tract of time thinner , and by consequence weaker , than is requisite to health . And hence in all probability it is also , that great Drinkers enlarge the capacity of the Ventricle , by stretching the coats of it ; till at length they come to destroy the tone and strength thereof by habitual extenuation , and to verifie Seneca's saying of intemperate men , ( epist. 39. ) quae fecere , patiuntur , they are their own tormentors . Finally , if we compare Human Ventricles among themselves , we shall find the variety to be great , in respect of difference in age , sex , stature , diet , and above all in habitual temperance or intemperance . Greater is the capacity of the Ventricle commonly in men than in women , in proportion to their bodies ; and yet women are not , as Aristotle believ'd , greater gluttons than men , but rather less ; as having less room in their bellies to receive , and less of heat to concoct food . Greater in men of middle age , and of tall stature , than in old , and of low stature . Greater also in Gluttons and Drunkards , than in the Sober . Difficult it is therefore to determine , what is the Positive Magnitude of it in men ; especially since we are yet uncertain , whether the Ventricle may by strong inflation or pouring in of liquors , after it hath been taken out of the body of a dead man , be brought to hold more than before while he was alive and in health . But if we may be permitted to take the gage thereof from some experiments to that end made , and from vulgar observation ; we may conjecture , that the Ventricle of a man of middle age and stature , nor given to excess , cannot contain above seven pints , of sixteen ounces to the pint : and Loselius affirms , that he having cleans'd and dried the Ventricle of a man , together with the whole Oesophagus , found the weight of both together not to exceed two ounces and two drachms . Considering this , I have often admired what the grave Plutarch delivers concerning the draught of wine drank by Alexander the Great in the close of his last supper . For , all Historians that have written the life and gests of this great Troubler of Mankind , describe him to have been of mean stature : and the Scyphus Herculeus or ( as Seneca in Epist. 83. calls it ) Herculaneus , ( a silver bowl or kind of Grace cup , consecrate to Hercules , in memory of his excellent faculty in drinking ) is expresly said by Athenaeus ( lib. 11. cap. 9. ) and by Budaeus and other Antiquaries vers'd in the Measures of the antient Graecs , allow'd to contain duos Congios , two Gallons , or sixteen Pints . A huge Romer to be drank off in the end of a great Supper , and by a little man too , one at least to whom that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Euripides calls it ) or Dignitas formae ( as Cicero 1. de Offic. ) that majestical stature so commendable in a Prince , was wanting . Let others believe ( if they please ) that he died by poison ; I , for my part , believe , that draught of wine was poison enough to destroy him , and therefore conclude with Seneca ; Alexandrum intemperantia bibendi , & ille Herculaneus ac fatalis scyphus condidit . Nor can I believe Suetonius , where among other private debauches of Tiberius , he relates , that one of his favorites was advanced by him to an office of eminent trust and dignity , ob epotam in convivio vini amphoram . Amphora enim est octava pars ejus vasis , quod modium vini Galli dicunt ; quodque vini tricenos senos sextarios Parisinos capit : sextarius autem octonas eas , quas pintas vocant . The third thing considerable in the Structure of the Ventricle , is the Singularity of it in some kinds of Animals , and Plurality in others . To Man , the most perfect Animal , Nature hath granted but one Ventricle . True it may be indeed , that she somtimes , tho' very rarely , produces men with more than one ; as Riolan . writes , that twice he had found a double Ventricle in man ; and Sperlinger , that he had observ'd the like in a woman of Wittemberg ; and Thom. Bartholin . forbids us to doubt there was a double stomach in a man that chew'd the cudd , describ'd by Salmuth and others : but such are to be number'd among Monsters , of which there are some few among Animals of whatsoever kind . She hath likewise granted no more than one to all Four-footed Beasts , that either live upon flesh , as the Lion , Panther , Tigre , Wolf , Fox , Dogg , Catt , &c. or have teeth in both jaws , as the Horse , Ass , Mule , Elephant , &c. to all Birds of prey , as the Eagle , Kite , Hawk , Owl , Raven , &c. and to all Fishes of what sort soever . Nor doth it consist with her wisdom to multiply organs , where a singular may serve the turn as well : chiefly when it is of greater perfection , that one suffices . I will not therefore say , she hath been more bountiful , where she hath doubled , or quadrupled that donative . In all Granivorous Fowls , she hath fram'd two Ventricles ; the Crop and Gizard ; the one , membraneous ; th' other , fleshy and muscular : and the reason seems to be this . These Fowls wanting teeth in the mouth , and for their sustenance swallowing hard grains of corn whole ; 't was therefore requisite , they should have two Ventricles : one , wherein their hard food , mixt with the water they sip in , might be steep'd or macerated , and softned ; another , by which the corn so prepar'd , might be broken , and as it were ground . For , the Gizard may with good reason be compar'd to a mill ; the opposite sides of its interior coat , being broad , hard , and rough , and so far resembling the upper and nether mill-stones ; and by their motion of mutual confriction or rubbing against each other , performing the like office that the mill-stones do . Again , the two contrary Muscles investing that hard and rough coat , set and keep the mill a going ; by turns contracting and moving themselves , so that the rough sides of the machine rubbing hard one against the other , break and grind the grains of corn lying betwixt them . And hereof , such Fowls seem to be themselves conscious . For they peck up among the grains of corn , small fragments of stones , pebbles , or flints ; which being carried together with the macerated grains , out of the Craw into the cavity of the Gizard , are there of great use to the more facil and expedite grinding of them into chyle , serving instead of teeth . Nor do they this by chance , but guided by natural instinct . For before they swallow any such small pebble , they try it in their mouth , whether it be angular or sharp edg'd , or not : and then if they find it to be rough and pointed , they swallow , if smooth and blunt , they reject it , as useless . So that doubtless there is Election in the case . Now those two Ventricles being necessary to the preparation and confection of the Chyle in all Granivorous Birds ; Nature prudently furnished them with more than one : and two sufficing , she furnished them with no more . But other kinds of Animals there are , on which she hath conferr'd no less than four Ventricles : viz. all that have no teeth in the upper jaw , as Bievs , Sheep , Goats , in a word all Quadrupeds that bear Horns , and all that bear no horns , and yet chew the Cudd , as Camels , Dromedaries , Hinds , Does , and some sorts of Sheep : not so much perhaps , because they have no teeth in the upper jaw ( for they want them not , as Dr. Glisson well observes ) as because they gather their food by whole mouthfulls at once , and so instantly swallow it ; the incisores or cutting teeth of the lower jaw , serving them instead of cutting-hooks to shear the grass or hey , and the callose gumms of the upper , together with the tongue , serving them , instead of hands , to grasp and hold the same steady the while . So that considering , they at first swallow the food whole , they have no need of teeth above , but require to have four Ventricles for the preparation and concoction of it after . To which may be added another Use or final cause of Rumination first assigned by Sr. G. Ent ( in Diatrib . p. 24. ) in these words . In hunc finem [ viz. succi nutritii copiosiorem ex ore ad cererum , quod est ejusdem promptuarium , delationem ] animalia Ruminantia cibum è ventriculo per oesophagum reducunt , ut succo ibidem expresso bis fruantur : totámque eorum palatum ex conglomeratis exilibus glandulis intùs construitur forisque tunicâ crassâ multis minim is for aminulis pertusâ , prominentisque papillaribus loricatur . Of these four Ventricles , common to all Animals that eat the same food twice over , i. e. that Ruminate , or chew the Cudd , the first Aristotle names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the great cavity ; the Latines Rumen ; and we , the Cudd or grass-bagg : for in this , as in a Kettle , the collected food is macerated , and parboyl'd as it were , before it is return'd up into the mouth to be chew'd : the second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reticulum , from the resemblance the interior surface of it bears to a caul of net-work ; and our Butchers , the Paunch ; which ( according to Dr. Glisson's opinion ) is a passage either into the first , before rumination , or into the third , after : the third , Omasum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the wrinkles and roughness of it ; and we , the Tripe ; the office of which is , not only to receive the food , after rumination , but farther to soften it , and pressing out the juice by closing its wrinkles , then to transmitt the same into the Fourth , reteining , by reason of its great asperity , the harder and unprofitable dreggs , to be excluded as excrements : the Fourth , Abomasum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi perficiens ; in English the Hony-tripe ; because the many and great folds of its inmost membrane , intersecting each other , represent the cells of an Hony-comb . This Ventricle receives the half concocted juice from the third , and at length perfects the work of Chy lification . But this may withal be noted , that in Calfs , and Fawns , and Lambs , while they suck ; the first Ventricle remains much contracted , and the third almost empty ; but the fourth bigger than the rest , which seem therefore to lye idle till the young beasts begin to feed upon grass . And the reason perhaps may be this , that Milk being very fine aliment , and so requiring no preparation , or defaecation in the other three Ventricles ; is convey'd directly into the fourth ; where are alwayes found certain reliques of it , curds , whey , and somtimes milk not yet coagulate ; none of which can be found in either of the other Ventricles . The fourth considerable in the Structure of the Ventricle , is the Figure or shape of it . Which when the cavity is fill'd , nearly resembles a Bagg-pipe , chiefly if the Oesophagus and Duodenum be taken in to heighten the similitude : partly round , that it may have the greater capacity ; partly oblong , that it may be adjusted to the latitude of the back . Before , it is equally gibbose , and in corpulent men bears up the higher region of the belly ; a thing by all Eastern Nations much affected , as manly and graceful : behind , while it remains in its place in the body , it makes two swellings , one on the right side , t'other on the left , giving way in the middle to the vertebrae of the back and the trunes of the great Arterie and vena cava . The left side or end of it is greater than the right ; that on the right hand , it may make room for the greatness of the Liver , and compensate the smalness of the Spleen ; perhaps also that it may be more easily exonerated by the Pylorus , than by the Gullet ; because the peristaltic or compressive motion is alwayes stronger in a less and oblong cavity , than in one greater and exquisitely round . The length of it runs along from the left side to the right , not in a streight , but crooked line , making a semicircular figure representing a crescent . For , the superior orifice almost touches the Midriff ; but the middle parts recede a little from it : and the Pylorus recurrs toward it as much , yea more , so as to make an arch ; and therefore in truth , what we call the lower orifice of the Ventricle , is the higher of the two . And the reason of this exaltation of the outlet somwhat above the inlet , seems to be , lest the food , chiefly the liquid part of it , should too soon slide down out of the Ventricle ; which would easily happen , if the Pylorus were lower . But not in all sorts of Living creatures is the figure of the Ventricle the same . For in Quadrupeds that ruminate , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Great Ventricle is rather perfectly round ; because being of so ample capacity , if it were extended longwaies cross the back , as the Ventricle of Man is , it would trouble the situation , not of the Liver only , but also of the other three . Round it is likewise in the Rana piscatrix , with many cartilagineous nodes on the outside opening inward ; and almost round in the Hound-fish or Galeus piscis , nearly representing the great earthen jarrs wherein oyl is kept . But in Animals that have one Ventricle , it is for the most part oblong . So also is the fourth Ventricle even in those that chew the Cudd : perhaps that by its peristaltic motion , which ( as I said afore ) is more powerful in an oblong cavity , than in a round , it may the more easily expell either upward or downward what is offensive . In the Lobster , the figure of the Ventricle is triangular , that the three teeth placed within , on each side one , may be brought to touch , and by contrition grind the food . In the last place occurr to our contemplation , the two Orifices of the Ventricle , both situate in the upper region thereof . Of these , that on the left side is somtimes call'd simply the Mouth of the Ventricle , somtimes by way of excellence , the Stomach ; by the Antients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heart ; because the Affects of it cause swoonings and other terrible symptoms like those of the Heart when the pulse or motions of it are perturbed or intercepted : and this , both because of the most exquisite sense of this Orifice , which is furnish'd with various nerves : and because the Heart sympathizes with it , as well by reason of vicinity , the Stomach being but a very little distant from the cone of the Heart ; as of community of nerves deriv'd from the sixth pair or conjugation . Wider it is , and thicker than the other ; but like a Sphincter , keeps it self alwayes contracted even to a point , unless in the time of swallowing , belching , and vomiting . The other on the right side , call'd Pylorus , i. e. the janitor , tho' likewise girt about with circular fibres , is not drawn so close together , nor kept so constantly shut ; only during digestion , it is somwhat contracted , so as to keep in all solids , and give way to liquids to slide down into the gutts . Dilated it is sometimes , either in great diseases , the Lienteria , Cholera , and iliaca passio ; or in great exigents , after solid and indissoluble things have been casually swallow'd ; as is evident from many examples of men , women and children , who having swallow'd gold rings , pieces of money , nutts , bullets , lizards , loches alive , &c. voided them by stool intire : tho' somtimes such things stick in the Pylorus , and produce dismal , torments , and death , a memorable example whereof is recorded by that excellent Anatomist , Theodorus Kerckringius of Amstredam ( Spicilegii Anatomici observ . 1. ) in a little Girl of five years of age , who died of a stoppage of the Pylorus , caus'd by a Dutch Stiver she had swallow'd , which in her Ventricle open'd after her death , was found so firmly to have plugg'd up the Pylorus , that nothing could pass out by that door . And this is all the shortness of my time would permit me to speak concerning the things chiefly remarkable in the Organization of the Ventricle , viz. the situation , the magnitude , the number , the figure , and the two orifices thereof ; as well in genere , as in specie . ¶ . We come in the next place to the visible Elements or SIMILAR parts whereof this so necessary Organ is compos'd . Of these constituent parts , some are Common also to other organs ; others Proper and peculiar to the Ventricle only . To the former classis belong the vessels , whether importing , as Nerves , and Arteries ; or exporting , as Veins , both sanguiferous , and chyliserous : to the later appertain the three Tunics , with their fibres and parenchymata . All which require to be describ'd and consider'd singly . Which I therefore , incourag'd by your patience and attention , will endevor to do as briefly as is possible : observing the same order in which I have now mention'd them . The Nerves by which the Ventricle is made participant of sense and the invigorating influence of the brain , are all deriv'd from one original , viz. the sixth pair , or par vagum . For , this pair , of all others the most liberal , distributes to the parts below the Midriff , four principal branches ; from the anterior two , of which proceed the two anterior and superior nerves of the Ventricle ; the left , from the right branch ; the right , from the left : and the posterior branches , call'd by Dr. Willis ( in Neurologia ) the Intercostals , coasting along the spine of the back on each side , descend to joyn with the superior plexus of the Abdomen ; and there uniting with some surcles of the anterior branches , make a little nervose chord , which connects the Renes succenturiatos or glandulas renales , and from which , as from a common stalk , almost all other parts contein'd in the Abdomen receive their nerves . Among the rest , some surcles shooting forth from this complication , and accompanying the Coeliac Arterie , distribute themselves , partly to the bottom of the Ventricle , partly to the left prominency of it , and partly to the spleen . The Ventricle then being thus plentifully furnish'd with nerves , and those too continued to the principal branches that send forth surcles to most other parts in the same great cavity contain'd : it seems not difficult to conjecture , that the remarkable consent and sympathy betwixt those parts and the Ventricle , arises chiefly from that community of nerves ; nor to give a probable reason , why vomitings usually accompany the Colic , Hypochondriac winds , and Hysteric fits ; the irritation being , by continuity of the nerves , easily propagated from one part to another . The Arteries that continually bring in bloud and life to the Ventricle , are reckon'd to be in number five , each served by a vein , to export the bloud after it hath done its office of heating , cherishing , and enlivening . These Arteries and veins are call'd , arteria & vena pylorica ; arteria & vena gastro-epiplotca dextra ; arteria & vena gastrica , from whence proceeds the coronary branch ; arteria & vena gastro-epiploica sinistra ; and the vas breve arteriosum & venosum . All the divarications and branchings of which vessels , discernable in the coats of a human ventricle artificially blown up , are most accurately represented in the first table of Dr. Willis's Book intitled Pharmaceutice Rationalis : whither , for expedition sake , I refer the unsatisfied : mean-while commending to their notice three observables concerning these numerose vessels . ( 1. ) That they all tend inwards , and in their progress subdivided into innumerable spriggs smaller still and smaller , till they dwindle into Capillaries , are at last terminated in the inmost coat or nervose membrane of the Ventricle ; infecting the interior surface thereof with redness , as if it were bloudshot . Which will be conspicuous , if after the Ventricle hath been blown up , and dipt a little in boyling water , it be turned the inside outward , and the downy lining neatly separated : for , then the innumerable terminations of the arteries and veins , will appear to cover the nervose membrane , as with a bloudy nett . ( 2. ) That their capillary surcles are equally dispers'd upon all parts of each Tunic , as if their uses were thereby signified to be equal in all parts . This also is apparent to sense ; for , tho' all the three Tunics be white , yet in living dissections , wherever the Ventricle is prickt with the point of a needle , there will be seen bloud to wooz forth . ( 3. ) That the Arteries and Veins respectively official to them , are exactly proportionate among themselves , as well in the amplitude of their truncs , as in the distribution of their branches , and in the portion of the Tunic to which they are distributed : so that the vein correspondent to each artery , is adjusted to export as much bloud , as the artery imports . Whereas in most , if not all other parts of the body , the arteries are generally observ'd to be less than the reducing veins : because in those , the motion of the bloud is stronger and swifter ; in these , weaker and slower . This proportionate distribution is most clearly discernable in the branches of the Gastric vein and artery , which in their Coronary divarications , no less than in their turncs , are exactly correspondent each to other . The reason whereof , according to the judgement of Dr. Glisson , who seems first to have remarkt the thing , may be because the arteries and veins have their origines near at hand and together , and the three last have theirs from proportionate vessels , the Splenic artery and vein ; not that they bring in any thing from the Spleen to the Ventricle ( as the Antients , ignorant of the Circulation of the bloud , erroneously held ) but that they are more commodiously derived from thence , than they could be from any other vessel whatever ; the vicine situation of the Spleen consider'd . The Venae lacteae of the Ventricle appear to be but few , in comparison of the great multitude issuing from the Gutts . Dr. Glisson tells us , that those shew'd to him by Dr. Wharton in the Ventricle of a Dogg dissected alive , were not many : adding this description of them . They took their original ( saith he ) from the bottom of the Ventricle , and not far from thence , supported by the anterior membrane of the Omentum or kell , they were carried along to the greater Glandule thereof ; and after entrance into it , they crept along the right margin of the Pancreas ; then sustain'd by the Mesentery , they went on directly to the Common Receptacle , and into that discharg'd their milky freight . And this perfectly agrees with what I have more than once observ'd , and can visibly demonstrate in living dissections of Doggs . 'T is somwhat strange then that the curious Dr. Willis should never perceive any of these Chyliferous vessels in the Ventricle ; or at least , not so much as mention them in his Anatomic history of that part , wherein he pretends to so much accurateness : but much more strange , that he should in the same book teach , that the sanguiserous veins of the Ventricle take in part of the Chyle out of its cavity , and carry it immediately into the mass of bloud ; when if he had considered the use of the Glandules of the Mesentery , and the separation of the purer parts of the Chyle from the impure and excrementitious , performed in the Gutts ; he might have inferr'd from either of those reasons , that while the Chyle remains , either not perfectly concocted , or not sufficiently defaecated , in the stomach , no part of it ought to be so immaturely commixt with the bloud . But this is my opinion , and that was his : and therefore every man is free to approve which he thinks most consentaneous . As for Lymphaeducts , if we take them as contradistinct to the Venae lacteae ; hitherto I have heard of none discover'd , and therefore believe there are none in the Ventricle ; the rather because there are some Venae lacteae , which are congenerous to them ; nor is it Natures use to multiply kinds of vessels , where one kind is sufficient . True it is indeed , that in the Mesentery , both venae lacteae and lymphaeducts are found : but this objection hath been fully answer'd by Dr. Glisson ( in libr. de ventric . & intest . cap. 3. num . 8. ) saying , they those vessels differ more in respect of the liquors that carry , than of the structure or constitution of their similar parts . For , the Lympha is a thin , hungry liquor ; the Chyle thicker , succulent , and rich : this is brought from parts newly recruited with fresh aliment ; that , from parts that want refection : though both are discharg'd into the Common Receptacle . Wherefore although Lymphaeducts pass through the Mesentery , yet are they not to be reputed the genuine vessels thereof , but aliens travelling along the nearest way through it . And if they staid to bait at any part well stored with Chyle , 't is probable the liquor they would suck in , would make them of the same milky colour with the true venae lacteae . And these are all the Common Similar parts of the Ventricle . ¶ . The Proper are ( as I said afore ) three Tunics or Membranes , with their Fibres and Parenchymata . The three Tunics , although they seem to cohaere but slightly , so that being moved by a little impulse of the finger any way , they slip one upon another ; are notwithstanding connected with that pretty artifice , that each hath its Fibres implicated with those of the next ; which fibres must be dextrously cut off , before the Tunics can be separated , whether the Ventricle be raw or boyl'd . That which first offers it self to the view , is the Exterior Tunic ; which some will have to be borrowed of the Midriff , and others , from the peritonaeum : both which opinions will be found light , if put in the ballance against the moments of reasons brought to refute them , by the most judicious Dr. Glisson ( de ventric . & intest . cap. 4. num . 2. ) who with more justice affirms it to belong to the Ventricle by right of origination , as properly as either of the other two ; at least in respect of its peculiar fibres and parenchyma . Thicker it is , and furnish'd with more nervose fibres , and consequently stronger than any membrane deriv'd from the Peritonaeum : in substance , texture , and course of fibres , exactly resembling the exterior coat of the Gullet ; so that if ye remember our description of that , ye will need no other idea of this . The uses of it are many , viz. ( 1. ) To invest , and corroborate the Ventricle , and to preserve it from cruentation on the convex side ; ( 2. ) To sustain the great multitude of vessels that are divided and subdivided into innumerable surcles , as they diffuse themselves betwixt it and second or middle coat ; ( 3. ) To conserve the heat of the Ventricle , so requisite to concoction ; ( 4. ) To concurr to the peristaltic motion of the same , which it doth by vertue of its transverse fibres contracting or shortning themselves spontaneously . Here recurrs to my memory a certain Pathological remark added by Dr. Willis to his description of this utmost coat of the Ventricle : I have observ'd ( saith he ) in the bodies of many who had long languish'd under loss of appetite , continual nauseousness , and frequent vomitings , dissected after death ; that somtimes a serose humor , somtimes an effusion of bile , somtimes an abscess , upon the outside of the Ventricle , had by irritation of it , been the cause of those dismal symptomes . A singular observation , which I the more willingly recount , because 'thas been my luck once or twice to meet with the like . The second or Middle Tunic is much thicker and more fleshy than the first , laced every where with fibres , and consequently both stronger , and more potent to perform the Peristaltic motion , to which chiefly it seems to be adapted . The position and course of these fibres are various in the various parts and sides of it . On the Concave or inside , strong fleshy fibres run down obliquely from the left hand toward the right , till they arrive at the bottom : so that when they contract themselves , they must of necessity pull the bottom of the Ventricle obliquely upward toward the left orifice ; and therefore conduce to vomiting and other expulsive motions by the same . On the top or ridge of the same convex side , are many fibres of a distinct order , which hemming in the left orifice of the Ventricle , tend to the right , and rising a little therewith , cover it , and then terminate therein . So that they seem , by their action , which is contraction , to bring the right orifice nearer to the left , which is alwayes done in vomiting : which motion being continued somtimes even to the bottom of the Duodenum , both the Bile or Gall , and Pancreatic humor are pumpt up into the stomach , and thence ejected by vomit . On the Convex or outside , are likewise fibres of two sorts , tho' both circular . For some incircling the mouth of the stomach , where the Oesophagus ends , gird it about , and so close it : and others , incomparably more in number , incompass the whole Ventricle , tending from the upper parts , to the bottom , in parallel lines , and thence ascending again from the bottom to the top , like so many Zones or girths : so that when they are put into action , they must needs bring the bottom of the whole Ventricle nearer to the top , and the sides also nearer together , and so lessen the cavity thereof ; so that whatever is at that time contain'd therein , being rais'd upward and pressed on every side , can hardly evade being expelled by one of the two orifices , or by both ; as it often happens from violent irritations of the stomach , and alwayes in the Cholera . Now from these various orders of strong fleshy Fibres wherewith this Middle coat is garded , we may easily collect , that it was so fram'd by Nature , to be the principal instrument of the Peristaltic motion of the stomach , as well as to corroborate and defend it . The third or Inmost Membrane , is remotely different from either of the other two . For , in substance 't is , though not wholly nervose ( as most Anatomists have affirm'd ) yet much less fibrose , and less tenacious or tough , and consequently less extensible . Which seems to be the reason , why Nature has made it so much larger than either of the two coats that invest it , that when by their compressive motion or contraction , the cavity of the Ventricle is minorated , this falls into many wrinkles or plaits , and so remains till the Ventricle be again distended by repletion , and then all the wrinkles disappear : the largeness compensating the want of tenacity , and the wrinkles making it capable of equal extension with its fellows , without danger of rupture . Moreover , the inner surface of it is spongy or porose , and unequal ; as being cover'd with a downy veil consisting of threads exremely fine , and perpendicularly inserted into the coat , resembling the right side of velvet or plush . A singular artifice of Nature , and such wherein she seems to have had more than a single aim . For ( 1. ) This plushy lining serves to defend the coat from the injuries of solid and hard meats , which otherwise might , by their immediate contact , offend and irritate it . ( 2. ) It conduces somwhat to the firmer detention of the meat , and not yet perfectly concocted Chyle ; which otherwise , if the supersice of this coat were smooth and polite , would easily slip down too soon . ( 3. ) It helps to cover the extremities of the innumerable arteries and veins terminate in this coat , and so prevents the cruentation of it . ( 4. ) It makes way for the exsudation of humors brought thither with the bloud , by the arteries . For , in Man and all Carnivorous Animals , the Ventricle is alwayes found to be sinear'd all over within , with a certain slimy or pituitose humor , which sticks so fast to the inner or plushy surface of this Coat , as if it were a kind of vegetable growing out of the pores of it . Which Mucus or Phlegm , tho' an Excrement in respect of the whole mass of blood , from which it was by secretion separated ; is nevertheless of great use to the Ventricle into which it is excern'd ; and that in three considerable respects . ( 1. ) By lining the concave side of this inmost membrane with its mucilagineous substance , it serves to secure it the more from Cruentation . For though the stomach of a dead man , when invers'd , doth not appear bloudy , even after this Mucus hath been wiped or scrap'd off ; perhaps because the motion of the bloud is then ceas'd , and the cold of death hath shut up the pores by which it might wooz out : yet in the living , this Mucus cannot be wholly purged away , but cruentation will soon insue ; as is seen in the Dysenterie , and superpurgations by violent and corrosive Medicaments , in which cases bloudy stools happen , and yet without the rupture of any vessel , or exulceration of either Ventricle or Gutts . ( 2. ) The same Mucus conduceth to render the inside of this coat more slippery , so that it may more easily expell any offensive matter , upward or downward , as occasion requires . ( 3. ) By growing acid or sowre , it serves , both to excite hunger , and to facilitate the dissolution and fermentation of the meat and drink in the stomach . Of this Mucus much more might here be said , did I not foresee that I shall be obliged to resume it , when I come to inquire into the actions and uses of the Stomach . Meanwhile I must not omitt to observe , that the Convex side of this Plushy lining of the inmost Membrane thereof , is set thick with small Glandules : which Dr. Willis conjectured to be there placed , both to cover the mouths of the arteries and veins there terminated , and to receive and separate some humor , by way of percolation ; nor do I dislike that conjecture . We are now arrived at the two last of the proper constituent parts of the Ventricle , the Fibres and Parenchymata ; which will fully compensate our patience , if we fix our thoughts awhile upon the consideration of them . The various significations , and more various Etymologies of the Latine word , Fibra ( about which there has been no little hacking and slashing among Grammarians ) I willingly pass by ; and with Salmasius deriving it from the Aeolic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which according to the interpretation of Hesychius , denotes a soft and slender thread ; take it , according to the use of Anatomists , to express a certain similar part , nearly approaching to the nature of a nerve , and continued to one , but much more slender : so that I am apt to believe it to be a single filament elonged from some nerve , after its division into many threads , each as fine as that spun by the Silk-worm , if not finer . The best description of it , that I have hitherto read , hath been given us by Dr. Glisson ( de ventric . & intestinis cap. 4. ) which I will therefore recite , as worthy to be known by those who have not perused that most elaborate Book , and to be revived in the memory of those who have . A Fibre is ( saith he ) a body in figure like a thread , slender , tenacious , tensil and irritable , made of a spermatic matter , and destined to some motion and strength . ( 1. ) In figure like a thread , i. e. oblong , round and smooth ; ( 2. ) Slender , as a Spiders thread ; ( 3. ) Tenacious , i. e. tough , or whose parts firmly cohaering , are not easily broken ; ( 4. ) Tensil , i. e. capable of being extended in length , the latitude the while diminish'd , and of being thickned in bredth , the longitude the while abbreviated ; ( 5. ) Irritable , i. e. such as may be by irritation excited to contract it self , and is naturally apt to relax it self again , when the irritation ceaseth ; ( 6. ) Made of a Spermatic matter , i. e. if it be a naked or simple fibre such as those of all the Muscles ; but if stufft with any parenchyma , perhaps then not made of only a spermatic matter , and such are all the fibres of the Ventricle and Gutts ; ( 7. ) Designed for motion and strength ; because being of a tough consistence , it cannot but add to the strength of a part ; and being capable of extension and contraction , it must therefore be destined to motion . This description , though true and plain , seems yet somwhat too narrow to comprehend the whole nature of Fibres generally consider'd . Let us therefore enlarge it by subnecting a few lines more , concerning the constitution , uses , action and passion of them . ( 1. ) The Constitution of a Fibre is either insita or influens , native or adventitious . The Native is again Similar , or Organical . The Similar consisteth in a mattar fitly disposed , in a just temper , corpulency , cohaerence of parts , tensibility , flexibility , continuity , hardness and softness . The Matter is wholly Spermatic , although sometimes it be stuff'd with a bloudy pulp , as is observ'd in the fibres within the Ventricles of the heart . Wherefore the native temperament of all fibres is cold and moist indeed , but enrich'd with delicate and noble spirits , however fixt : and consequently they require to be nourish'd with a spermatic aliment . The Corpulency or fleshiness of fibres is variable , somtimes greater , as in strong and laborious men ; somtimes less , as in weak , lean and sedentary . The Cohaerence of parts ought to be firm and tough , that they may be extended without danger of divulsion or rupture , and return to their natural posture , by spontaneous contraction , after extension . Their Flexibility depends , partly upon their tenacity , partly upon their middle constitution betwixt hardness and softness ; that they may be neither rigid or stiff , nor flaggy . The Organical native constitution of fibres , consisteth in their due situation , figure , magnitude and continuity ; all which are included in their former description . The influent constitution of them , is either Vital , or Animal . If the vital influx be deficient , the force and strength of the fibres soon languishes , as in swoonings and faintings . Yea , if it be but depraved , as in fevers , their vigour in a few hours decayes . If the Animal influx be intercepted , as in the palsy ; they quickly become languid and stupid : yea , if the brain and nerves grow dull and sluggish , the fibres at the same time grow flaccid and loose , unapt for vigorous motion . ( 2. ) The general Uses of all fibres are to corroborate the parts to which they belong , and to move them . The special uses are various , respective to their various formation in divers parts : as ( for instance ) in the Stomach and Gutts , they serve chiefly to their Peristaltic motion . ( 3. ) The Action of Fibres is either Common , or Proper . Common , when being invigorated , i. e. set on work by extension , which is against their nature , they pull and move the part to which they are connex'd ; as a chord pull'd by a mans hand , pulls a plummet or any other body fastned to it : but this seems to me to be , in strictness of truth , rather Passion , than action , in respect of the fibres themselves ; for , they suffer extension , being , notwithstanding their natural renitency , stretcht in length , by the pulling of the nerves from which they are elonged . Wherefore ( according to my weak judgment ) their Proper action is only Self-contraction , by which they restore themselves to their natural posture . A motion common indeed to all Tensil bodies whatever ; and therefore rightly term'd by Philosophers , motion of Restitution ; the cause whereof I take to be the strong cohaerence of the parts of which they are compos'd . If so , what need we amuse our selvs by striving to deduce the spontaneous Contraction of nerves and fibres , either from natural Instinct , which implying I know not what secret suggestion , pro re nata , from some forein cause , whether God , or His servant Nature , is to me unintelligible : or ( what is equally abstruse ) from Natural Perception , which supposes even inanimate things , yea every the least particle of matter in the whole Universe , to be naturally endowed with knowledge of what is good or evil to their nature , with appetites to embrace the good , and eschew the evil ; and with power to move themselves accordingly : faculties that my Philosophy will not grant to any but rational creatures ? ( 4. ) The Passion therefore of a Fibre , is the extension of it , which is a passive motion coming from a cause without the essence of the fibre it self . Which cause , unless it actually relax or stupesie the fibres , incites or irritates them to contract themselves : and the more violent the irritation , the stronger is the renitency and spontaneous contraction ; as is observ'd in convulsions . To me it seems impossible , that a simple fibre should by its own action alone extend it self in length : nor have I wit enough to conceive how this can be done : since all extension is a less or greater degree of force tending to the tearing asunder of the parts of the tensible body , against which divelling force the firm cohaerence of the parts makes it strive . And as for the Cessation of fibres ; that is when they neither act , nor suffer , but rest from all either extension or contraction , having restor'd themselves to their natural posture of laxity . This they attain to chiefly in sleep , when all fibres of the whole body , ( those that serve to respiration and the motions of the heart , only excepted ) are at rest , and thereby refresh'd , acquiring after labour and weariness , new strength and vigor , from the sweet , mild and balsamic juice dispensed to them from the brain by the nerves . After this concise survey of the fibres in the membranes of the Ventricle , there remains only their peculiar Parenchyma to challenge our observation : which it may with the greater right pretend to , because there are many who question whether it be real , or imaginary ; because the whole Ventricle being of a white color , seems therefore to be made up only of fibres and membranes . It concerns us then to be certified ( 1. ) Of the real existence , ( 2. ) Of the necessity , ( 3. ) Of the quality , and ( 4. ) Of the various uses of what we call the Parenchyma of the Ventricle , as a distinct part thereof . ( 1. ) To be assured even by our own eyes , that there is really such a thing ; we need only to essay the excarnation of the stomach , by laying it extended upon a plain bord , and then scraping it moderately hard with a blunt knife ; in the same manner as Sheep skins are scrap'd by those who make Velom and Parchment ; or gutts by those who make Sawciges . For , by this easie means , you may scrape off so great a quantity of soft white pulp , as will by nineteen parts of twenty exceed all that you leave behind of membranes and fibres , which will yet remain as strong and tenacious as they were before . Against which experiment , I see not what can be objected . For if the firm cohaerence of the fibres of the Stomach be not only not abolish'd , but not at all diminish'd , by this scraping away of the pulp that stufft them ; it follows , that the pure fibres , in which alone the strength of the stomach consists , still remain intire , and that nothing but the Parenchyma or pulp hath been taken away . From the same experiment it appears also , that the membrane and pure fibres of the Ventricle are in themselves pellucid or transparent ; as we see in the skins of Sawciges : and that they owe all their opacity to their stuffing with this Parenchyma . ( 2. ) Which is necessary to the constitution of the Stomach , in more than one respect . Necessary it seems to fill up and make smooth and plain the inequalities arising from the contexture of the fibres , which running various courses , and riding each over other somtimes , would otherwise render the surfaces of the membranes uneven . Necessary it is also to stop the pores of the Stomach , that it may hold liquors the better , and be stanch even to vapors and wind : as linnen cloth is made to hold water by dipping it into melted wax , oyle and turpentine , which fill up the void spaces betwixt the threads , in the same manner as this mucilaginous pulp fills up the interstices betwixt the fibres , and so makes the membranes impervious . Necessary it is to the augmentation and extenuation of the fibres themselves . For , the fibres of the Stomach , although seldom or never liable to fatness , are yet easily capable of plumpness and leanness . In men sick of a Consumtion , they are alwayes extenuated : in fat men , alwayes plump and thick . But these mutations could not so easily happen , if the fibres were not stuff'd with some pulp : for all Parenchymata are easily melted a way by degrees , but fibres not without great difficulty ; nor do I know any thing more apt to colliquate their substance , and destroy their tone , than Brandy and other corroding Spirits , how highly soever extoll'd by Chymists that distill them . We may see in men languishing of Hectic fevers , and ulcers of the lungs , the Tendons of the muscles remaining intire , when the pulp of them is in the mean time almost wholly consumed . Whence 't is evident , that the fibres , which are more easily obnoxious to augmentation and diminution than other solid parts , have much of a pulpy substance in their composition . ( 3. ) This pulp , if softned and diluted with water , is like a mucilage or gelly ; otherwise , tenacious , tensible , and strong , like paste : so as to be impervious to winds and liquors , though apt perhaps to imbibe the thinner and spirituose part of the Chyle . Different from the Parenchyma of the bowels ; and from that of the Muscles also : as being neither bloody , but white and spermatic ; nor congested into a mass , but spread abroad , like plaister , so as to bear extension and contraction together with the fibres ; part of it being stuff'd or cramm'd into the fibres , the rest dawbed upon and betwixt them , so as to fill up and plane their interstices . ( 4. ) Besides which two Uses , it seems to serve also to three others : viz. to the safe conduct of the Venae Lacteae proceeding from the Stomach , which probably have their roots in the parenchyma of the inmost tunic thereof , where the small Glandules observ'd by Steno and Malpighius , are seated : to the separation of the mucus or pituita emortua from the bloud brought by the arteries into the coats of the Ventricle ; of which we shall more opportunely inquire , when we come to the uses of the Stomach : and lastly to make way for a larger current of blood to pass through the membranes of the Stomach , than otherwise they and their pure fibres could through their substance transmitt . For , Fibres , by how much more firm and tenacious they are than the Parenchyma is , by so much more they resist the transition of the blood : and therefore if here were no Parenchyma , certainly the Ventricle would be irrigated with more slender streams of blood , and consequently colder than it ought to be . Whereas now no less than five conspicuous arteries discharge themselves into its coats . Certain therefore it is , that a more liberal afflux of bloud is requir'd to the constitution of the stomach , than seems possible to be transmitted through the naked membrane and fibres without this pulp . Having now at length finish'd ( I wish I might say , perfected ) my survey of all visible Elements , or constituent parts of the Ventricle ; I should proceed to the functions , actions and uses of it . But remembring that an empty Stomach hath no ears , and considering that it would be double wrong to you , should I at once starve both your bodies and your curiosity : I choose rather here to break off the thread of my discourse , than to weaken that of your life , by detaining you longer from necessary refection . ¶ . PRAELECTIO III. Of the ACTIONS and USES of the VENTRICLE . AFTER dinner sit a while ; is an old and good precept to conserve health . Let us then ( if ye please ) now observe it . And that we may repose without idleness , let us calmly inquire into the method , causes , and manner of Digestion : resuming the clew of our discourse where hunger and thirst brake it off , when it had brought us to that place , where we might most opportunely consider the ACTIONS and USES of the Ventricle , whose admirable Structure and various Parts we had so particularly contemplated , in order to our more accurate investigation of them . In this disquisition , Nature her self hath plainly mark'd out the steps wherein we are to tread ; having assign'd to the Ventricle eight distinct operations or actions to be perform'd in order successively . These Actions are ( 1. ) Hunger , ( 2. ) Thirst , ( 3. ) The Peristaltic motion , ( 4. ) Reception , ( 5. ) Retention , ( 6. ) Concoction , ( 7. ) Secretion , ( 8. ) Expulsion : each of which hath a peculiar Faculty respondent to it ; for every action in specie distinct , necessarily implies a distinct power . But because each distinct faculty , and the action respondent to it , are , though in reason different , yet in reality one and the same thing : I shall not treat of them separately , but describe them together under the more familiar name of action ; the rather because if we can be so lucky to find out the true reason of any one operation here specified , we need search no farther to know the nature of the faculty to which it belongs ; all mechanical operations conducting our understanding to the knowledge of the proper powers by which they are perform'd . Following then the order of Nature in examining these Actions , I begin from the first , viz. HUNGER . Among the many differences betwixt Plants and Animals , this is not the least remarkable ; that Plants are fixt by their roots which serve them also instead of mouth and stomach , in the earth , so that they remove not from their places in quest of nourishment : Unde facundiss . noster Entius ( in Antidiatribae pag. 5. ) Plantae , inquit , non sunt quidem gressiles , sed humo affixae , secum continuè habitant : quòd pluviâ solùm ac rore ( tenuissimo scilicet victu ) pascantur . Ideoque cùm ad rivulos potatum ire nequeant , expansis veluti brachiis , facundos imbres à Jove pluvio implorant : But Animals having their Stomach within their bodies , and sucking no juice immediately from the earth , are therefore forced to change their stations , and range from place to place to find food convenient for their sustenance . And because the capacity of their Ventricles and Gutts , is not so great , as at once to contain a quantity of food sufficient to maintain life for many dayes together ; necessary it is , they should often be recruited by eating fresh aliment . To obtain which , they must seek it : and to oblige them to seek it , they must be excited and urged by somthing within them to that quest : and to that excitation is requir'd an internal goad as it were , and that a sharp one too and irresistible , the inevitable necessity of their nutrition consider'd : otherwise they would neglect to supply themselves in due time with new sustenance , and consequently soon pine away , and perish . Now the goad that compells them to feed , is Hunger and Thirst ; the one urges them to seek meat , the other , drink : both by Aristotle express'd by the name of Appetite ; by Galen call'd Sense ; and by Dr. Glisson ( who from the singular goodness of his nature , took pleasure to reconcile the different opinions of the Antients ) more truly defin'd to be , Appetite of meat and drink , conjoyn'd with Sense of the want of them . For , impossible it is , an Appetite Sensitive should be excited to desire , unless there be represented to it an object to be desired . If therefore , according to Aristotle , hunger and thirst involve the Appetite of meat and drink , it praesupposes a sense of the absence of them . And granting a sense of them as things desirable , there is necessarily excited an Appetite of them . For , sense of want is of its own nature querulous and craving : and by how much more important to the conservation of life the thing wanted is , by so much the more urgently doth it stimulate the Appetite to crave it . Whence it follows of necessity , that hunger and thirst are both Appetite and Sense ; quod erat probandum . To dispell all umbrage of doubt that may arise from ambiguity of words , to eclipse this verity ; it concerns me to put ye in mind , that hunger and thirst are each of them taken in a double signification ; somtimes for the object of which the stomach is sensible , somtimes for the affect of the stomach by which its appetite is excited . In the former acception , by hunger or thirst is meant only the want of meat or drink in the stomach : in the later , a sense of that want , together with an appetite of one of the two . Now according to the former of these two notions , the truth is , neither hunger nor thirst can be either sense or appetite ; but the objective cause of both : but according to the later , each of them is both sense and appetite . And that this later is the most proper and commonly receiv'd notion , is evident even from hence , that frequently there is want of meat in the stomach , when there is no sense of that want , and then it is not call'd hunger : as in fevers , and after profuse vomiting . The same is confirm'd by that disease call'd Appetitus caninus , a Dogg-like appetite , in which tho' the Stomach be even surcharged with abundance of meat , yet still it craves more , and sends up to the imagination a sad complaint , that it feels hunger , and desires a farther supply of meat . We may therefore from both these opposite instances conclude , that Hunger doth properly signifie sense of want of meat ; and Thirst , sense of want of drink : and consequently that one includes Appetite of meat ; the other , Appetite of drink , to supply that want . But what kind of Sense is this by which the Stomach perceives the want of food ? Is it referrible to any of the five external senses ? Or do hunger and thirst constitute peculiar sorts of senses proper only to the stomach ? I answer , that the senses of hunger and thirst seem to have great cognation with the sense of Touching , as also with those of tasting and smelling ; and yet notwithstanding are , not only gradually , but specifically discrepant from every one of them . For , Faculties are in specie different among themselves , if they necessarily require absolute Constitutions in specie different , in which they may be founded . For a sensitive Faculty is really nothing else , but an aptitude of the sensorium to perceive : and this aptitude is of necessity diversified , if the absolute constitution , in which it is rooted , be divers . Now that the senses of Hunger and Thirst necessarily require an organ or sensorium in a peculiar manner framed , that they may therein be founded ; is sufficiently manifest even from this , that no part of the whole body , but the Stomach only , is sensible of the want of meat or drink . In the last degree of a Consumption , call'd Marasmus , in which all parts of the body are extremely emaciated , and in want of nourishment ; there is no part , but only the Stomach , touched with sense of hunger : and in a fever likewise , though almost all parts be parch'd and dried by heat , yet none feel thirst , but that to which the faculty of thirsting peculiarly belongs , which is the Stomach . Certain it is then , that to the founding of these peculiar Faculties , a peculiar constitution , whether similar , or organical , and such as is diverse from that in which the faculty of Touching is founded , is of necessity required : seeing that the sense of Touching is exquisite in many parts of the body , in which notwithstanding neither hunger nor thirst is ever felt . Wherefore the sense of Touching is of a different kind from those of hunger and thirst . Besides , the pain of the Touching is specifically different from the pain of hunger and thirst : as every man may observe in himself , if he compare the one with the other , either at divers times , or together , in the same organs : if he estimate them at divers times , he shall easily distinguish the gnawing trouble of extreme hunger , from exquisite pain of his stomach : yea it frequently happens , that vehement pain of the stomach prevents hunger , or extinguishes it ; and on the contrary , that hunger is then sharpest , when the stomach is free from pain . If he compare them when they are coincident , he shall even then perceive a manifest difference betwixt the pain of the stomach , and the craving sense of hunger . Nor is it indeed possible that these sensations should be not specifically discrepant each from the other ; because two Accidents of the same species cannot at the same time inhaere in the same subject : because one will necessarily drown the other . As for the senses of Smelling and Tasting ; true it is indeed , that they have somwhat more of affinity to hunger and thirst , than that of Touching hath ; for they both judge of the qualities of the meat and drink , before they are admitted into the stomach ; and hunger hath so powerful an influence upon them , that the tast and smell of the very same viands that are most grateful to an empty stomach , become loathsom to a full one : and yet notwithstanding this affinity , they are senses specifically different from both hunger and thirst , as is most evident even from hence , that they are founded by Nature in organs of peculiar constitutions , and accommodate to the perception of their proper objects . Constant therefore it is , that hunger and thirst are querulous senses , and specifically discrepant from all other senses , and peculiar to the Ventricle . Which is the proposition here examined . I add , that they are essentially different also one from the other , though seated in one and the same organ . But this position being much more nice and intricate than the former , requires us to consider them apart , that we may the more distinctly investigate the peculiar nature and proper essence of each . Begin we then from HUNGER ; inquiring ( 1. ) What is the Object of it , and ( 2. ) What the Constitutions of the Ventricle , wherein it is rooted . The OBIECT of Hunger is either absent , or present : the former of which is , not only specifically different from , but in some sort opposite to the later . For , the present object is displeasing and troublesom to the stomach : the absent , grateful , and when present , satisfactory . ( 1. ) The Absent object proper to hunger , I conceive ( with our most excellent Dr. Glisson ) to be that nutritive Succulencie or juiciness , which all wholsom meats contain in them more or less , and which being alterable , is apt to be changed into Chyle ; viz. a certain substance or matter , mild , tender , easily mutable , abounding in sweet and fixt spirits , not destitute of fatness , temper'd with a due portion of earth , and condited with some salt of its own . These are the qualities of that matter which I call succulent and nutritive , and which I hold to be the proper absent object of the faculty of feeling hunger . For , all aliments contain in them copious spirits , and those for the most part fixt ; which the stomach , by inducing fermentation upon them , excites , and brings to a certain moderate fluor , that they may more commodiously be thence transmitted into the milky veins , and become nourishment , partly to the bloud and vital spirits , partly to the spermatic and solid parts of the body . They all contein also some fat , more or less , in them ; which fat , as the Oracle of experience teacheth , is highly profitable to appease the importunity of hunger , and desirable for nourishment . In fine , they all contein also somwhat of salt and somwhat of an earthy substance ; and without the alloy of these two ingredients , neither could the spirits conserve their fixation , nor the fat its sweetness . Now this nutritive Succulency , the proper object of hunger , is said to be absent , not that it is perpetually so , or that it is not perceiv'd when it is present ; but only because in the principal action of the Faculty , namely hunger , from which the whole is denominated , it is really absent . Besides , the utility of things is better understood by the want , than by the full fruition of them : nor should we take notice , that the stomach perceives the meat contain'd in it , and is therewith appeas'd and satiated ; unless we were somtimes urged and molested by hunger upon the want of meat . However , most certain it is , that this Object , when present , is alwayes perceiv'd by the stomach with complacency and delight : and when absent , is much more esteem'd : and therefore the object , in hunger , is justly call'd absent ; and the whole Faculty as justly defined , Sense of hunger , and Appetite of meat . ( 2. ) The Praesent object , is that offensive and gnawing kind of pain that molesteth the Stomach , whensoever it wants and craves meat . The formal Reason of this ingrateful sensation , seems not to consist ( as our Master Galen , and the whole Schole of Physicians ever since his dayes have taught ) in a certain Suction ; for neither can any of the constituent parts of the Ventricle cause any such motion in it , nor can the Ventricle suck it self , because no natural Agent can do an action displeasing to it self : but to arise merely from Acid humors contain'd in the cavity of the stomach ; which by astriction , asperity , rosion , and fretting of the inmost membrane of the Stomach ( as if they endeavor'd to draw forth a tincture from it ) cause it to feel a kind of Vellication or gnawing , and to complain to the imagination of the want of that mild , sweet and nutritive Succulency , that is requisite to mitigate and extinguish that offensive Vellication , and to induce complacency in the room of it . And these Acid humors in this manner causing a sense of Vellication in the Ventricle , seem to be , partly the reliques of meat still remaining in the cavity thereof , partly the soure Phlegm brought with the arterial bloud into the inmost tunic of it , and there separated : of both which we shall have occasion ere long to speak more opportunely . Mean while , having thus concisely proposed to your more judicious examen , what seem'd to me most probable concerning the double object of Hunger ; I haste to the Constitutions of the Stomach , in which that offensive sense of want of meat is founded . These CONSTITUTIONS are ( according to the division of the parts of the Ventricle mentioned in my first Lecture ) either common , or proper . The Common are ( 1. ) The Temperament , ( 2. ) The firm Tone , ( 3. ) The Cavity , ( 4. ) The Asperity of the inmost coat , ( 5. ) The acute Sensation , and ( 6. ) The Porose or spongy substance of the same inmost coat of the Ventricle . Among these , the first place is due to the Temper of the Stomach ; upon the justice of which the natural vigor of this Faculty of craving meat , so necessarily depends , that if but the influent temper ( to praetermitt the insite or native ) happen to be deficient , or depraved ; the appetite soon comes to be impaired or vitiated accordingly . Of this we have an eminent instance in a fever , which no sooner invades , than it dejects all appetite of meat , inducing great thirst in the room of it : and the reason seems to be this , that by the febrile heat of the bloud brought into the inmost tunic of the stomach by the arteries , the acid ferment therein lodged is destroyed . For Acids ( ye know ) are apt to extinguish thirst , and all inflammations of the bloud augment it , by overcoming their acidity . The second is due to the firm Tone of the membranes and fibres of the Ventricle . For if this Eutonia of the whole organ be any way vitiated , the appetite of necessity more or less languisheth , flaggs , and vades : because the stomach , having its fibres relaxed , can neither contract it self enough to embrace the food it receives , nor be duely sensible of the complacency thence resulting . For , both the relaxation , and the infirm cohaerence of the tone of any part , very much diminish the vigor of it , and induce sluggishness and stupidity instead of it . How requisite to the excitation of a good appetite , the firmness of the tone of the stomach is , may be collected , not only from the experience of great Drinkers , who by excessive distension of the coats , by continual soaking the fibres , and by diluting and rinsing away the Acidum esurinum ( as Helmont calls it ) of the stomach ; have little or no appetite to wholesom and nutritive meats , and at length so ruinc the tone of the stomach , that they become insensible of hunger , and dye languishing , most commonly of Dropsies ( some of the Lymphaeducts being broken in their bellies ) or Consumptions from want of nourishment : but also from our own observation of the diminution of our hunger , in the heats of Summer , and the reviving of it in Winter . The reason of which remarkable alteration and vicissitude , seems to consist in this , that in the Summer , the whole body being as it were dissolved and enervated by immoderate heat , and the spirits continually exhausted by sweats and profuse transpiration , the tone of all parts becomes softer and more lax than it ought to be in the state of health ; and consequently the appetite of the stomach to solid meat , dwindles into thirst : but in Winter , when all parts are constringed and render'd more dense by cold , the appetite grows strong again , and craves more of solid meat to satiate it . Which doubtless was well understood by the wise Author of that vulgar Aphorism ( lib. 1. aphor . 15. ) Ventres hyeme & vere sunt natura calidissimi , somnique longissimi : iis igitur temporibus cibi accessio est adjungenda , &c. and which holds true also in hot and cold countreys compared together . This may be farther confirm'd from hence also , that as all remedies used by Physicians to relieve languishing stomachs , have somwhat in them of astriction ; as wormwood , roses , mint , coriander , quinces , pomegranates , and generally all acids : so all that soften and relax the tone of the stomach , weaken the appetite ; as syrup of Althaea , violets , conserve of mallows , oyl of sweet almonds , fat pottages , &c. The third constitution requisite to hunger , is a just capacity of the stomach . For , if the stomach were not hollow within , it could be neither sensible of emptiness , nor capable of repletion . If its cavity be not of a just magnitude , it can neither crave , nor receive a proportion of food necessary to supply the indigence of the body . Hence it is , that such who have the stomach less than is fit , are commonly subject to frequent vomitings after full meals : and that on the contrary , they who have wide and deep paunches , often eat more than they can digest , and so render themselves liable to surfeits . The fourth is , a moderate Asperity or roughness of the inmost membrane of the stomach . For , where this is wanting , as in the Lienteria it alwayes is ; there the appetite continually languishes , till it be wholly extinct . And all Lubricantia , or things that induce a complanation and slipperiness upon the inside of the Ventricle , whether they be alimenta or medicamenta , sensibly blunt the edge of hunger ; as Manna , Cassia , Elect. Lenitive , &c. as on the contrary , all things that conserve or increase the asperity of the lining of the stomach , as verjuice , unripe fruits , pomegranate flowers and rinds , &c. whet the appetite . The fifth is , an acute Sensation of the stomach . For , were the stomach a part endowed with a dull sense , how could it be sensible of the vellication of hunger ? 'T was not therefore without singular providence , that Nature made the inner superfice of the Ventricle extremely tender and delicate , and dispers'd so many nerves ( more than can be found in any other part ) upon the membranes composing it ; more particularly upon the superior orifice of it , where hunger seems chiefly to reside . And it hath been observed by Physicians , that in what maladies soever the nerves of the stomach are disaffected by relaxation , stupefaction , or diminution of the Animal influx from the brain ; in the same the appetite is equally injured and dull'd ; as in the Lethargy , inveterate Scorbute , Tabes dorsalis , &c. Manifest it is therefore , that an acute Sensation is requir'd to the perception of hunger . So is also ( in the sixth and last place ) a Porosity or spunginess of the inmost membrane of the stomach . For if the pores happen at any time to be fill'd up with the mucus or dead Phlegm separated from the bloud in that membrane , as usually they are in leucophlegmatic Virgins , and such as are troubled with the Green-sickness ; or dawb'd over with any viscous humor , and closed up , as in all scirrhose tumors of the Ventricle they always are : in either of these cases , the Appetite fails , the membrane ceasing to imbibe the Chyle . Hence most probably it is , that mints , red roses , marmalade of quinces , and other the like grateful Astringents , which are otherwise beneficial to the stomach , prove highly noxious , if used by those who have obstructions in it : when wormwood , wine , steel , and almost all Aperient remedies , in that case excite and revive the languishing Appetite . Evident therefore it is , that to complete the reason of Hunger , is requir'd at least a freedom of the inmost Tunic of the stomach from obstruction . Having thus run through the Common constitutions of the Ventricle , in which Hunger is necessarily rooted , we are arriv'd at the Proper : of which there are two Organic , and one Similar . Of the Organic , the first consisteth in the wrinkles and folds of the inmost membrane of the Ventricle , which being larger , and capable of greater distention than the two that invest it , cannot therefore be constringed by their contraction , without falling into wrinkles or folds . Now this Corrugation both augments the Asperity of the inner surface of this Tunic , and makes it more sensible of emptiness , which is a part of hunger , and such a part , without which the essence of hunger cannot be intire or complete : in both respects not a little conducing to the more easie and effectual perception of the vellication of the fibres by the Acid ferment . The other consisteth in the nakedness of the same superfice of the inmost membrane , which renders it more apt to perceive , both the ingrateful gnawing of the Acid humors , when it is empty ; and the grateful juice of meat , while it is replenish'd ; the very nerves lying bare to the touch of both . The Similar ( and last ) constitution proper , wherein hunger is founded , is a certain praedatory or devouring quality of the same inmost membrane of the Ventricle , consisting in an acid impraegnation , by which it is adapted to dissolve , melt , and ferment solid meats , so that being commixt with liquids , they are changed into a milky broth or Chyle . Here we find an eminent instance of that vulgar axiome , that Nature takes the most compendiose way to attain to the ends at which she aims , as often as is possible , designing one instrument to various effects . For , this very similar constitution , in which the faculty of hunger is chiefly founded , is the fundament also of the principal faculty of the stomach , the power of Concoction . And hence it is , that if at any time the Digestive power happen to languish , the Appetite also grows proportionably dull and weak ; and on the contrary , while that continues in vigor and full energy , this likewise is quick and sharp : as if they were two stalks shooting forth from , and dependent upon the same root , they thrive and decay together . True it is ( I confess ) that there somtimes occurr to the observation of Physicians certain anomalous cases , in which this confederation fails ; the Concoctive power of the stomach being much dejected and weakned , while the Appetite is but little diminished ; and on the contrary , the Appetite being weak , where the Digestion is good and laudable . But this faileur always happens where all the constitutions , in the syndrome or concurse of which the Appetite of meat is founded , are not coincident with that constitution , in which the power Digestive is rooted : in which case commonly men are greedy of , and cramm their stomachs with more meat , than they can digest , to the great detriment of their health , and the generation of crudities , the common seminary of many diseases , the origin of which is to be ascribed to the disproportion betwixt the forces of these two confederate powers , the Appetite and the faculty Digestive . Let those therefore , who have this Appetite in excess , to prevent the innumerable evils consequent to surfeits and crudities , observe the good old rule of rising from the table before they have satiated it : because in them , Satiety is not the measure of eating , as it is in others , in whom the faculties of hunger and concoction are ( as they ought to be ) aequivalent . For , according to the institute of Nature , This Satiety is a certain grateful cessation of the sense of hunger , arising from a perception of moderate repletion of the stomach with food . For , the stomach being replete , the sense of inanition immediately ceaseth ; because the inanition it self is then taken away . Besides , the succulency and nutritive benignity of the meat , foments as it were , and cherishes the nakedness of the inmost tunic of the stomach , mitigating the querulous sensation of it , and inducing a complacency in the room thereof : and at the same time , the sowr reliques of the former repast , and the Acid Phlegm in the stomach , being contemper'd by the mild and sweet juice of the meat , gnaw and vellicate the stomach no longer , but set themselves to act upon the newly receiv'd aliment , and by their acidity to melt and dissolve it . So doth also the Praedatory and Chylific quality of the stomach it self , having new matter whereon to exercise its corrosive and dissolving energie . So that upon this saturity or repletion , the stomach soon finds a kind of delightful satisfaction within it self , and by the mediation of its nerves , communicates that grateful sensation to the brain : and in this manner the industry of Animals , excited by the sharpness of hunger , and imploy'd in quest of nourishment , is when they have obtain'd it , fully recompensed with the pleasure of repletion . But the government of this mighty Prince , Hunger , is ( as other Empires ) liable to great and dangerous disorders , somtimes too remiss and dissolute , somtimes corrupt , and somtimes tyrannic : whence arise various diseases and symptomes that perturb , pervert , and not seldom also subvert the whole Oeconomy of the body . These may be commodiously refer'd , either to the Diminution , or to the Excess , or to the Depravation of Hunger : to Diminution , when the Appetite is less than it ought to be : which is commonly call'd , by the Graecs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Latins , dejectio appetitûs , and by us , weakness or decay of appetite : and divided into Simple dejection , and dejection mixt with nauseousness or loathing . The former is varied by degrees , according to the less or greater laesion of the faculty , and the variety of the constitutions in which the same is founded ; as may be easily collected from the accompt I have given of those constitutions . The last degree of Diminution is named by some , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prostratio appetitûs ; by others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fames planè abolita ; by others again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simplex carentia famis , but ( as hath been well observed by the most accurate Dr. Glisson ) improperly , because the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies rather the cause driving away hunger , than the abolition of it . In this extreme debility , the Constitutions of the stomach proper to this faculty are so far infringed and hurt , that they neither perceive the inanition of the stomach , nor complain of the want of food . The later is subdivided into Nauseousness or loathing cum materia , whether meat lately eaten , or vitiose humors congested in the stomach ; and sine materia , when the praedatory constitution of the inmost membrane of the Ventricle , which consisteth ( as I have said ) in Acidity , is alienated from its nature and proper object ; as alwayes it is in fevers , the inflammation of the bloud being è diametro repugnant to that acidity , and inducing insatiable Thirst , in stead of moderate hunger . The vice opposite to this , is Augmentation or Excess of hunger ; which likewise afflicts in various degrees , the last of which , is distinguisht from the rest by the peculiar appellation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vehemens fames , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , appetitus caninus . In this exorbitant Affection , the praedatory quality of the Stomach is highly intended , and becomes outragious , even to cruelty : and for the same reason , the Acid phlegm , which the inmost membrane spews out into the cavity of the Ventricle , acquires a greater and sharper acidity , that even corrodes the nerves and fibres , like Worms incesfantly gnawing them . Hence the stomach is afflicted with great anxiety , and by reason of the excessive strength of its praedatory constitution , devours , digests , dissolves , dissipates and consumes whatever is brought into it in a trice , and when full , still craves more ; seldom ceasing , till surcharged , it be forced to eject , upward or downward , what it hath lately devour'd with insatiate greediness . If therefore any of the Virtuosi should interrogate me concerning the monstrose Voracity of some Gluttons , such as were Wood the great Eater of Kent , and Marriot ( whom most of the Seniors here present ( I believe ) knew , at least by sight ) I should venture to ascribe it , partly to the extraordinary amplitude of the stomach in such unhappy men ; for otherwise where can they have stowidge for so great a mass of meat , as they usually devour at a meal : but chiefly to a certain piercing and corrosive Acidity lodged in the cavity of the stomach , that both renders their hunger insatiable , and dissolves and consumes the meat almost as fast as they swallow it down . And this Conjecture seems to me the more probable , because Marriot himself more than once told me , that his Greedy worm ( as he call'd it ) first began to bite him , within two or three dayes after he had eaten a large break-fast of a salted gammon of Bacon . For , certain it is , that salt , though it retain its native favour , while it continues fixt , doth notwithstanding , when brought to the state of fusion , acquire acidity ; and that so much the more sharp and fierce , by how much the nearer it is , by fermentation or heat , advanced toward the state of volatility : nor is any thing more solenne to Chymists , than to draw out of salts distill'd , liquors acid and corrosive to the last degree , illustrous examples of which we have in the spirits of common salt , nitre , and vitriol . Why then may it not be supposed , that the like effect may be somtimes produced in the body of man ? that the great quantity of salt eaten by Marriot , being partly by the heat of his stomach , partly by fermentation therein made , brought to a state of fluxility ; and commixt with his bloud , be farther advanced to so high a degree of volatility , as to become extremely corrosive ? If this be supposed possible , 't will not be found unreasonable to guess , that the Mucus or pituita emortua spew'd out by the arteries into the inmost tunic of his Ventricle , and impraegnate with corrosive Acidity , might be the principal cause of his excessive Appetite , and of the quick dissolution and consumption of whatever he devour'd . So that in strict truth , his stomach , not he , was the great Eater ; or rather the corrosive acidity of humors contein'd in his stomach . The third enormity incident to this faculty , is Depravation of appetite , call'd in the general , Pica , in women with child , Malacia : seldom afflicting men , frequently women , and among these such chiefly who have either the green sickness , or great bellies ; and proceding in them à suppressis Catamenus . Which stagnating circa uterum , and acquiring a peculiar kind of corruption ; when they have therewith infected the whole mass of the b'oud , leave such a vitious tincture in the Mucus or dead Phlegm thereof , separated from the b'oud in the inmost coat of the stomach , as that from thence arises a perverse hunger , not of good and wholesom meats , but of things absurd and uncouth , such as chalk , loam , charcoal , ashes , unripe and austere fruits , turfs , and other the like trash . If I do not persue this extravagant Appetite farther in this place , 't is not because I have no more to say concerning the Conjunct Cause of it ; but because the Law of decency obliges me to be reserv'd , where the Argument belongs only to the knowledge of the grave Physician , who alone is priviledg'd to philosophize chastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Contenting my self therefore with what hath been said concerning the first Action of the Ventricle , Hunger ; I proceed to contemplate the nature of the Second , viz. THIRST . ¶ . The Faculty of THIRST is also necessary to nutrition , as respecting the Vehicle of solid aliment , whereby it is diluted , and reduced into a thin and liquid substance , call'd Chyle . Yea more , a Vehicle is requisite also in respect of the Bloud , which would be of too thick a consistence , and unfit to perform its circuits round the body , if it were not now and then diluted by fresh supplies of drink : nor could this Vital Nectar be commodiously purged and defaecated from various impurities and excrementitious parts , namely the Bile , salt , tartar , and mucus ; unless it were daily rinsed as it were with a sufficient portion of thinner liquor . For , it is by the help of our drink alone , that the saline and earthy excrements of our bloud are driven out by urine . Ye may add yet another use of liquids suggested first by Sr. G. Ent ( in Antidiatribae pag. 28. ) in these words ▪ Quo chyli pars tenuior expeditius [ è ventriculo per oesophagum , per viam filtrationis , ad cerebrum ] sursum ascendat , humectatione opus est ; quemadmodum in filtratione usu venit : atque hinc etiam potandi necessitas ; sicca enim ascensum hujusmodi frustrantur . Ideóque ardente febre correpti , quibus lingua faucésque arent , subitò macrescunt . And these are the principal reasons that seem to have induced Nature to institute thirst , or Appetite of drink , in all Animals . That this Appetite of drink is seated in the Ventricle , as in its subject , can not be denyed : but that it is confined to the Ventricle only , can not be granted . ( 1. ) Because drink receiv'd into the stomach , doth not always mitigate thirst : and therefore that part of thirst that remains after a competent quantity of drink , must reside in some other parts vicine to the stomach . For , it is unconceivable that the stomach , when replete with cold and moist , should still feel and complain of want of both . ( 2. ) Because they who in fevers are tormented with insatiable thirst , complain not so much of heat in the stomach , as driness and parching of their tongue , throat and gullet . Nay they find more alleviation and relief from frequent washing of their mouths and throats with fountain water , small beer , and other convenient liquors ; than from all the cold drink they can pour in . The like solace they find also from holding in their mouths , such things as any way promote the flowing forth of the Humor Salivalis or spittle , though they be neither actually cold nor moist in themselves ; such as Prune stones , polisht Crystal , pieces of gold ( all which by their weight and pressure upon the tongue , further the profusion of the spittle ) and sal prunellae , which detain'd only in the mouth , and there slowly melted , palliates the thirst . We may therefore conclude , that the adaequate subject of thirst includes not only the Stomach , but the gullet also , and the throat , with the tongue : all which are cover'd with one and the same membrane , and must therefore sympathize . The OBIECT of this faculty is ( as of Hunger ) twofold , Absent , and Praesent . The Absent Object is in the general , whatsoever liquor is fit to be drunk , and to satisfie thirst . For we thirst after Wine , Water , Beer , Ale , Whey , Cydre , and any other delectable juice or tincture whatsoever . But to render any of these , or any other Potulent matter , the genuine and formal object of thirst , are requir'd these Conditions following . ( 1. ) That it be liquid , or fluid , like water . For solid bodies are unapt to quench thirst , unless they be such as may be melted or dissolv'd in the mouth , or by irritation cause the glandules of the mouth to discharge the spittle sooner or more copiously , than otherwise they would do : which is but to abate thirst by accident , as a pipe of Tobacco somtimes doth , only by bringing rheum down , that moistens the mouth . ( 2. ) That it be Humid or moist also , at least effectively . For certainly whatsoever potulent matter appeases thirst , doth some way or other moisten the parts that were dry and thirsty before . Vinegre and Sal prunellae , though in some respect they may be said to be cold and dry ; yet being taken into the mouth , may be nevertheless allowed to mitigate thirst , in so much as they dissolve the viscid and adust humors adhaering to the surface of the tongue , and open the sluices of the spittle , that were before obstructed . ( 3. ) That it be thin , penetrating , and in some sort cutting or sharp . Thin it must be , to irrigate the thirsty parts the sooner : but not too thin , lest it slide away before it hath moistned them , which perhaps is the reason , distill'd waters , without any other mixture , are ineffectual to quench thirst : but a little thickned with cooling syrups , and contemper'd with acids , they make good julebs to that purpose . It must be penetrating also , and sharp or acid , to insinuate the deeper into the membrane which is the seat of thirst , and moisten more than the superficial parts thereof . For , daily experience teaches , that thick , viscid , sweet and heavy drinks , rather increase than abate thirst . It appears then , that the formal reason of drink , in respect of which it is said to be the absent object of thirst , doth consist in its fluidity , humidity , moderate tenuity , and aptitude to penetrate and cutt . If any accuse me of forgetfulness , for that I have here omitted to list coldness among the qualities of drink most convenient to extinguish thirst ; I intreat such to take notice , that I did it ex professo : dissenting from this opinion of the Peripatetics , that the absent object of thirst , is frigidum & humidum . For , in the Schole of experience I have learn'd , that drinks actually hot quench thirst , as well as actually cold ; witness those many hundreds of men now living in this City , who alwayes warm their ordinary drink , and yet are seldom or never molested with inordinate thirst . And as for drinks potentially hot ; many of them also mitigate thirst : as several sorts of wines , as well strong and generous , as weak and subacid ; as also strong beer , and Hydromel . Notwithstanding these observations I deny not but liquors , whether actually or potentially cold , caeteris paribus , are to be preferr'd by men in health , as to the extinction of thirst . The Manner how we become sensible of thirst , seems to be , not positive , but negative or privative . For the parts in which thirst is placed , perceiving themselves to be drier than their natural constitution requires , transmit to the brain , by the nerves , their sense of the want of convenient liquor to moisten and relieve them : and this sense of want being thus propagated to the internal sense , whose organ is the brain , instantly stimulates it to desire and seek after drink , to supply that want . The Praesent Object , that causes the sensation of this defect of moisture in the external organ , and more urgently soliciteth the phantasy than the Absent object doth ; consisteth in the adventitious and offensive driness of the membrane investing the stomach , gullet , throat and tongue . Which being ordain'd by nature to be perpetually irrigated with a certain mild humor ; whensoever that irrigation fails , immediately perceives its natural constitution to be changed , and communicates that ungrateful perception to the nerves , and by them to the brain . But this Driness which we conceive to be the praesent object of Thirst , is not so much a superficial siccity ( though that also is perceiv'd ) as a profound and internal in the membrane therewith affected : and in that very respectclearly differs from that external siccity , that falls under the perception of the sense of Touching . For the Touch judges indeed of driness , but only as of an object occurring from without , not as of an intrinsecal affection of its own organ , wherewith it is profoundly altered . And hence may be collected that conspicuous and evident distinction between the sense of Thirst , and the sense of Touching . The Touch perceives the superfice dry or moist , of another body : the sense of Thirsting , on the contrary perceives the internal and profound driness of its own organ , the membrane in which it resides . For example , a man in a burning fever , may with his finger feel the driness and asperity of his tongue ; but not his thirst : nor is the finger , or any other part of the body , howsoever dry and parch'd , ever sensible of thirst , but only the membrane to which Nature hath confined the sense thereof . Nor doth this membrane perceive thirst by the same sense of Touching , by which it feels external objects that touch it , but by a certain faculty proper and peculiar to it self . Wherein then doth that peculiar Faculty consist ? Certainly in the syndrome or confederation of its Constitutions . These CONSTITUTIONS ( as those in which Hunger is founded ) are either Common or Proper . The Common are ( 1. ) Exquisite sensibility , ( 2. ) Tenderness , ( 3. ) Mobility , ( 4. ) Permeability , ( 5. ) Cleanliness of the membrane or proper organ . The Proper are the native moistness , the proclivity to driness , and impatience of bearing that driness without anxiety , of the same membrane . Of each of which Constitutions I shall speak singly , but briefly . ( 1. ) That the Organ of Thirst is of delicate sense , is evident even from this , that it is endowed also with the faculties of touching and tasting : for needs must that part be exquisitely sensible , which is the subject of three several senses . It was not then for nothing , that Nature made it nervose , and furnish'd it with plenty of nerves . ( 2. ) That Tenderness or softness ( which is a quality very near of kin to sensibility ) also is competent to it , is manifest to the Touch ; and from hence , that if it were not easily alterable , by reason of its fine and delicate contexture , it could not so familiarly be affected by simple driness , which is otherwise but a dull and sluggish quality . ( 3. ) Mobility also , i. e. flexibility and tensibility , is requisite to the same membrane , in some sort . For , the subtle motions of the tongue and palate , are sufficiently known from the very articulation of letters ; those of the Gullet , from the deglutition of meat and drink ; and those of the stomach , from its repletion , inanition , ructation , vomiting , &c. And this constitution of it also is hurt by driness . ( 4. ) The Permeability or porosity of this membrane , is in the tongue , palate and throat very conspicuous , as well from the many little asperities every where discernable in it , which adapt it to spew out into the mouth , the spittle which the glandulae sublinguales brings into them : as from this , that ( like a sponge ) it imbibes and retains any moisture put into the mouth . And in the stomach too the same porosity is no less evident from the acid phlegm that is daily emitted from the arteries through this membrane , as it were by way of exsudation , into the cavity of the Ventricle . ( 5. ) Cleanness also is requisite to the constitution of this membrane . For , in the state of health , it is not polluted with any sordid excrements or impurities , nor obstructed with humors sticking in the pores of it , nor discolour'd with any adventitious tincture , but alwayes neat and clean . And these are the five common qualifications required in the organ of Thirst. Of the three Proper , the first is a certain natural Mador or moderate moistness : for a perpetual supply of which Nature has placed in the mouth , six conspicuous fountains , the two ductus Salivales , the two Tonsills or almonds , and two rivulos catarrhales bringing moisture from the brain : and not thinking those enough , she hath superadded innumerable glandulose Asperities in the tongue , palate and throat , which also with their dew contribute to the perpetual irrigation of this membrane . And therefore this may be reputed , the fundamental Constitution , in which the faculty of Thirsting is grounded , and upon which the two following are superstructed , as complemental additions . The Second , Proclivity to exsiccation , if it be not ever now and then refresht with moisture . For the heat in the stomach and gullet , and the vicinity of the heart , contribute much to this arefaction : and in the mouth and throat , the driness of the air inspired , and the heat of the breath expired , concurr to the same effect . But above all these causes , the descent of the Chyle , and Venae Lacteae , introduce driness upon the stomach , by exhausting the liquors out of it , and consequently by renewing the want of fresh drink , to supply the Universal Latex serosus , which failing , the sources of the Glandulae Salivales , and other fountains of moisture in the mouth , must soon be exhausted . No wonder then , if the natural moisture of this membrane , unless now and then recruited , be apt to fail , and arefaction soon succeed into the room of it . The third and last , is a certain impatience of driness , without a querulous sensation of it . For , since this membrane ought , according to the institute of nature , to be alwayes moistned ; and yet notwithstanding is , for the reasons newly alleged , apt to be left destitute of its natural moisture ; and since it is , as I have already evinced , of acute sense : it follows of necessity , that it can not but be sensible of , and impatiently tolerate driness , which is so repugnant to its natural constitution . And so at length have we attain'd to the knowledge of the reason of Thirst , and of the manner of its Sensation . And as for the various degrees of it ; they arise from the various degrees of exsiccation , and the shorter or longer continuation thereof . Having thus found , both the formal reason , and the proxime cause of Thirst ; it follows , that we inquire into the remote Causes of the same . These therefore may be all referr'd to six heads , whereof four are General or more remote , and the other two Particular and less remote . The General Causes are ( 1. ) Too long abstinence from drink , ( 2. ) Immoderate heat of the body , and chiefly feverish distempers of the bloud , ( 3. ) Defect of the general Latex serosus , ( 4. ) Diversion of the same Latex from the organ of thirst , to other parts . The Particular are ( 1. ) Defect of the Latex in the Glands that serve particularly to supply the membrane with moisture , and ( 2. ) The depravation of the same Latex by qualities aliene from its natural constitution . Each of which causes I should particularly have explain'd , had I not consider'd , that a simple enumeration of them may be sufficient to the Learned part of my Auditors , and that I want time fully to explicate them to the rest . Trusting therefore in the memory of those , and the equity of these ; I here conclude my jejune discourse of the second action of the Ventricle , Thirst ; and following the clew of my method , pass to the third , viz. The PERISTALTIC or COMPRESSIVE MOTION of the Stomach . The appetites of hunger and thirst being satisfied , the Ventricle pleas'd with that relief , closely embraces the newly receiv'd meat and drink on all sides , spontaneously contracting it self into a narrower compass , and thereby lessning its cavity , so as to compress the contents : and this spontaneous contraction is therefore by Galen named in his language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , motus compressivus circumquaque ; as the faculty or power by which the action is perform'd , is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Facultas circum-constrictiva . The same Faculty is well defined by Gorrhaeus ( a faithful Interpreter of Galen ) in these words ; est quae alimentum attractum arctè complectitur , quò meliùs concoquatur ; ministra est virtutis retentricis , atque inde concoctricis . But this definition , though convenient to the nature of the thing , so far as it extends , and to the notion Galen seems to have had of it : is notwithstanding too scanty to comprehend the formal reason of the Faculty , or to explain the Manner of its operation . Let us therefore seek farther , in hope at length to discover both . To found this Peristaltic Power in the stomach and gutts ( for we are not now considering any other of the various cavities in the body , all which are also endowed with the like power ) five things are of necessity requir'd , viz. ( 1. ) A Cavity or receptacle , ( 2. ) Matter contain'd in that Cavity , ( 3. ) Tunics or membranes invironing the same , ( 4. ) Fibres to gird or constringe those membranes , ( 5. ) Distinct orders , and different texture of those fibres . For , in what part soever these five constitutions are concurrent , as they certainly are found in the Ventricle and gutts ; that part hath a just and clear title to a Peristaltic power , and may exercise it whenever occasion requires . But the two last constitutions are those in which the power is principally founded : the Fibres alone being the active cause of the compressive motion ; and the different orders and texture of them , the causes of the differences of the same motion . Our business therefore must be , to inquire chiefly into the actions of the several orders of Fibres formerly described by us in the Tunics of the Ventricle , from the variation of which the various kinds of this compressive motion receive their distinction . This Motion then is observed to be threefold , ( 1. ) Downward , ( 2. ) Upward , ( 3. ) Partly downward , and partly upward : and the last sort is subdivided into ( 1. ) That which is perform'd with a certain Luctation or strife , and ( 2. ) That which is perform'd , not only without strife , but with a kind of sport . Besides these differences , there are yet others subordinate to them . The Peristaltic motion with strife , is either equal , and then it may be call'd Tonic or Aequilibrate ; or unequal , and then it is in the yielding fibres , repressing and inverting ; in the prevailing , the Peristaltic motion inverted . The Sportive motion is , from its use , call'd , the distributive motion of the Chyle . Moreover all those different sorts of the Peristaltic motion have their various degrees , by which also they are remarkably discriminate among themselves : as being somtimes robust , somtimes languid ; one while torpid and sluggish , another while vigorose and quick ; somtimes placid and sedate , somtimes turbulent and tumultuous . And in handling all these , we are to consider the manner of the conspiracy and co-operation of three orders of fibres : beginning from the Peristaltic motion downward , which in the order of nature is praecedent to the motion upward ; because the matter moved must first descend into the cavity of the stomach , before it can be therein agitated hither and thither . Not that this motion is to be understood to be downward in respect of the Centre of the Earth , but of the ductus or passage continued from the mouth to the fundament . This Peristaltic motion downwards being sensibly perform'd in the swallowing down of meat and drink , in the descent of the Chyle , and exclusion of the excrements , is sufficiently demonstrated from those actions : and perform'd by virtue of all sorts of fibres . First , By contraction of the Transverse fibres , which like Zones , making intire circles , must by shortning themselves , make less circles , and consequently by drawing the cavity they gird into a narrower compass , compress and squeez out the matter therein contain'd , upward or downward . Supposing then , that they begin their contraction from above , as about the upper orifice of the stomach ; 't is necessary they should depress or squeez down the matter contain'd in the cavity of it . For , the inferior fibres are supposed to be not yet vigorated or put into action , but to give way , and to suffer distention from the matter contain'd : and this very distention it is , that causes them to act by restoring themselves to their natural state of moderate laxity . So that by this means the inferior fibres being successively excited to persue this motion from above downward , contract themselves successively , till they thrust the matter contein'd quite out of the cavity that conteined it . Secondly , Of the Right fibres , which also conspire to this Peristaltic motion downward . For , so soon as the Transverse contract themselves from above , they compress the Right contiguous to them , and thereby incite them to contract themselves upward , by the spontaneous endeavor of restitution ; so that they pulling the sides of the cavity upward , cause it to forsake the matter contein'd , and by that means promote the descent of it . For in this case , it is all one , whether the matter contein'd be depress'd , or the cavity conteining be drawn upward from it . And this subduction of the cavity or ductus from the matter contein'd , answers successively to every descendent contraction of the Right fibres , until the matter be brought thither , whither Nature ordein'd it should be detruded . Wherefore this complex motion of Transverse and Right fibres , may be not unfitly compared to motion of Earthworms crawling upon the ground . They take hold of the surface of the ground with their foreparts , which are to that end furnish'd with little circular asperities , and then shortning themselves in the middle , draw up their hinder parts towards their foreparts , and so slide over the ground . Exactly so do the Right fibres withdraw the sides of the ductus from the matter contein'd in it . Thirdly , By the contraction of the Oblique fibres , which contribute their help too to this Peristaltic motion downward . For , as they obtain a middle situation betwixt the Tranverse and Right , so they perform a middle Action : partly depressing the contein'd matter , partly drawing the sides of the cavity upward ; so cooperating with the Transverse fibres , in the depression of the matter , with the Right , in the retraction of the cavity . And in this manner all three orders of Fibres seem to concurr to the performance of the Peristaltic motion downward . To which the motion Upwards being contrary , and effected by the concurrent constriction of the very same fibres ; the Manner of it must be contrary , viz. by inversion of order . For , if the contraction of the Transverse fibres begin from below , and proceed upward , they must press the matter that they gird , upward : and the Right at the same time put into action first from below , must draw down the sides of the cavity from the matter therein contein'd , and consequently help to impell it upward . And as for the Oblique ; they , as in the former motion , partly assist the action of the Transverse , and partly promove that of the Right . So that this Peristaltic motion from below upwards , is ( as I said ) coincident in all things with the motion from above downward , unless it be that the order of moving is inverted , and the terms of the motion contrary . The two contrary Peristaltic motions being thus explain'd , 't is easie to comprehend the reason and manner of the Mixt motion , which is partly downward , partly upward ; and belongs only to the stomach and gutts . Of this , the most acute Dr. Glisson hath observ'd three different species ; two with luctation , and a third delightsom : all to be also ascribed to the same three orders of Fibres ( for , as ye may remember , there are no more ) but moved in different manners , and more complexly . First , If it happen , that fibres near in situation to , but sufficiently distinct from each other , superiors and inferiors , set upon the work of Peristaltic motion together ; and that some by compression squeez the contain'd matter downward , others urge it upward : in this case , there must arise , in stead of a concurrence , a luctation or contention of the two mutually repugnant forces , and the Peristaltic motion must be Laboriose . Secondly , That this Luctation may be determined to aequality , or inaequality , 't is requisite the forces or devoirs of the fibres contending , be aequal or unaequal accordingly . To equality of the forces , are requir'd on both sides circular fibres shutting or closing the ductus or cavity . For , if the matter contein'd , should freely slip away , the scope at which Nature aim'd , when she instituted this motion , would certainly be frustrate , viz. the Retention of the aliment . Which great inconvenience she foreseeing , wisely provided against it , by placing strong circular fibres about each of the two Orifices of the stomach ; which seems to be the reason , why in the stomach , and only in the stomach , this luctation is naturally found Aequal . I say , naturally ; because there may happen to be in the Gutts also the like Aequality , when they are obstructed both above and below at the same time , so that the matter contain'd in the intermediate space can not be propell'd either upward or downward : but this case is very rare , and preternatural . Notwithstanding this aequal contention be peculiar to the two Orifices of the stomach , we are not to imagine it to be so constant , but that somewhat of the Chyle , during the act of Concoction , or part of the drink also , chiefly if it be spirituose , may now and then slip out through the Pylorus , being urged by the delightsome strife of the fibres intermediate between the two orifices . We may therefore conclude , that this Peristaltic motion proper to the stomach , is rooted , chiefly in the Annular fibres of its two Orifices , and partly in the fibres intermediate between them : and we may define the same to be a close comprehension of the meat in the stomach , so aequilibrate , that the meat can neither slip thence either upward or downward praematurely , nor remaining there fluctuate . But many times there happens as well in the stomach , as in the gutts , an Unaequal and fluctuating Peristaltic luctation ; as may be inferr'd from slow and difficult Concoction , from wind pent in , from a laborious distribution of the Chyle , and many other Hypochondriac affects . And in this motion also , as in the former , the contending fibres are Antagonists , the superior striving on one part , the inferior on the other : those endevoring to thrust down the matter contein'd , these to impell it upward ; but with unaequal forces : whence it comes , that the matter is agitated up and down by a kind of fluctuating motion : and therefore this Unaequal contention is rightly enough call'd a Peristaltic motion Fluctuating . Commonly it praecedes , and portends eructation , vomiting , praemature descent of the Chyle , torments of the Gutts , colic pains , fluxes of the belly , and the like symptoms , arising from offensive irritation of the fibres of the stomach and gutts . The fibres concern'd in this turbulent motion , may be divided into two parties , the Praevailing , and the Yielding . The Praevailing fibres do , not only suppress , but also invert the Peristaltic motion of the yielding ; yea more , they persue their victory , till either other fibres rise up and repell the force of the former , or they themselves , the irritation by little and little ceasing , become quiet of their own accord . To explain this by an Example ; in the fluctuation of the stomach , if the Peristaltic motion begin about the upper orifice , it proceeds thence to the fibrose neck of the lower , and is there , by reason of the strength of those fibres , repress'd and inverted : then the motion ascends by degrees to the upper orifice , where it is again repress'd and inverted downward ; nor doth the fluctuation cease , till the wind be by belching discharged , or the cause of the irritation , whatsoever it be , expell'd , whereupon the contending fibres are appeas'd , and the warre comes to an end . In like manner , if in the gutt Ileum the Peristaltic motion begin about the Colon , and drives the matter contein'd in the Ileon upward ; the motion is hardly repress'd , till part of the matter be brought up to the fibrose neck of the Pylorus ; and then it is not only stopp'd , but inverted . The same may be conceived to happen in the Colon & intestinum Rectum , in which the two terms of the motion are the Valve of the Colon , and the Sphincter of the fundament . The Third and last kind of the Mixt Peristaltic motion , is that which distributes the Chyle , and which is rather placid and grateful to both stomach and gutts , than tumultuous or offensive . The manner of this subtile and complex motion may be conceiv'd from an inspection of the gutts of an Animal newly kill'd , and opened while some reliques of the vital heat are yet remaining in them . For one shall see the Gutts variously shortning , wrigling and wresting themselves , like a heap of Earthworms crawling some over others , and striving as it were to creep upward and downward by turns ; but without a directing faculty . Now the use of this admirable motion is double , viz. ( 1. ) An aequal distribution of the Chyle and other matters contein'd in the stomach and gutts , ( 2. ) The Agitation of the Chyle it self . For , all things admitted into the stomach and gutts , require an equal distribution in them ; but the Chyle requires also a peculiar agitation , that it may be in all parts of the gutts brought home to the very mouths of the Venae Lacteae . Finally , as for the Gradual Differences of the Peristaltic motion ; they are either simple or complex . The Simple arise from the strength , irritability , and actual irritation of the three orders of fibres ; and therefore cannot exceed the number of three . For , from the strength of the fibres , the Peristaltic motion is said to be strong , moderate , or weak : from the various degrees of their irritability , it is named quick , moderate , or sluggish : from the greater or less actual irritation , it is call'd tumultuous , moderate , or sedate . The Complex proceed from the various combinations of the Simple , and therefore may be collected from our praecedent descriptions of the same . Let this therefore suffice concerning the Peristaltic motion of the Ventricle and gutts ; and let us progress to that which many excellent Men , in imitation of Galen , have call'd , the Attractive Faculty of the Stomach . ¶ . In hunting after Verity in the works of Nature , they are of all men most liable to error , who neglecting the use of their own sagacity , and shutting the eye of reason , follow the cry of Autority , and run on in the tract of their Leaders , without stopping to examine whether it be right or not . Of this , we here are fall'n upon a remarkable example . For , some Anatomists , neither few in number , nor of obscure name , blindly adhaering to the opinion of their Predecessors , as Geese go in a file to the water , have rashly ascribed to the stomach , I know not what Attractive Faculty , by which they imagined the meat and drink to be drawn into it , as iron is by the Vulgar believ'd to be drawn by a Loadstone : placing this power ( forsooth ) in the Right fibres thereof ; than which it is not easie to find a grosser absurdity . For , this supposed Power is neither necessary , nor probable . ( 1. ) Not necessary ; because all meat and drink is brought into the stomach by Deglutition or swallowing alone ; and that action is performed ( as we have formerly demonstrated ) not by way of Attraction , but depression and protrusion . What need is there then of Attraction to do the same work ? or is it the custome of Nature to multiply faculties to no purpose ? ( 2. ) Not Probable ; because perhaps there is really no such thing in nature as Attraction ; all motions thereto ascribed , being more truly referrible to simple impulse . And if there were , the Attraction here imagined , must be either Similar , or Organic . But that there is no Similar Attraction in the case , is manifest even from this ; that Similar Attraction supposes a certain congregation or spontaneous concurse of things like to their like : but betwixt the meat and the stomach is , neither spontaneous coition , nor similitude ; nay , somtimes it happens , that by deglutition are brought into the stomach things highly ungrateful , and unlike to it , as purging medicaments . Whence we may safely conclude , that the admission of things into the Ventricle is not perform'd by virtue of Attraction Similar , but only of swallowing . And as for Attraction Organic ; here are no instruments fit to effect it . These Authors indeed are pleas'd to affirm , that the Right fibres draw down the meat : but they have omitted to shew how . Have these fibres hooks to take hold of every bit of meat that comes into the mouth ? can they , like chords , pull it down ? Should these Litterati seek refuge in the old Peripateric dream of attraction ob fugam vacui , they could not defend this their opinion : ( 1. ) Because that fantastic Sanctuary hath long since been demolish'd ; ( 2. ) Because the Stomach can not possibly form any such cavity , as is requisite to introduce a competent vacuity . For , if it contract its fibres on all sides , it must of necessity diminish its cavity : and if it relax them , the sides of it instantly flagging , come together : in both postures excluding vacuity . In fine therefore , seeing this Attractive Faculty ascribed to the Ventricle , is neither necessary , nor explicable either by the hypothesis of Similar attraction , or by mechanic principles , or by the Aristotelean supposition of Natures abhorrence from vacuity : what remains to support it ? Certainly nothing , but the credulity of those servil spirits , who choose rather to err with their Teachers , than to recede from them ; as if Philosophical doctrines were , like the principles of Religion , not to be examined , but implicitely believ'd . Let us then wholly expunge this Attractive power out of the list of Faculties belonging to the Stomach , not only as fictitious , but absurd also and impossible . This was well understood by our incomparable Dr. Glisson , who thereupon endevor'd , instead of this imaginary faculty of attraction , to substitute another less improbable , which he call'd the Receptive faculty of the Ventricle ; defining it to be , a certain aptitude of the stomach , by which it relaxes its fibres , and inlarges its cavity , to receive meat and drink brought into it , without reluctation : and the Reason that induced him so to do , is this ; that whenever the stomach dislikes the thing to be swallow'd , the act of deglutition is perform'd with difficulty , and accompanied with nauseousness and great aversation : but on the contrary , things grateful to the stomach , though bitter perhaps and unpleasant to the Taste , are yet easily swallow'd , and receiv'd by the stomach with complaisance and delight . Nevertheless , such ( I acknowledge ) is the dulness of my brain , that I do not yet comprehend the necessity of this substitution . For , although the stomach be , by reason of its cavity , apt to : receive meat and drink ; it does not necessarily follow , that therefore this Aptitude deserves the name of a Faculty : unless ye shall judge it reasonable for a man to say , that because a sack is capable to be fill'd with corn , and a bladder with liquor or wind , therefore they have a Receptive Faculy . A Faculty ( ye know ) implies an Action ; but the Receptive faculty here spoken of , seems to me to be a mere Passion . Is it not manifest even to sense , that the stomach is alwayes more or less distended , in proportion to the quantity of nourishment brought into it ? and whence comes that distension ? certainly not from spontaneous relaxation of the fibres of the stomach , but on the contrary , from their forced extension by the weight and bulk of the meat and drink admitted . For , no Tensile body whatsoever can extend it self , because extension is an endevor and degree toward the solution of its continuity , and therefore repugnant to its nature ; and no natural Agent can act towards its own destruction . The proper and sole action of all fibres , is spontaneous Contraction , whereby they restore themselves to their native posture and quiet , so soon as the stretching they suffer'd , ceases . How then the fibres of the stomach should come to be able to stretch themselves in length , I do not understand . And as for the difficult swallowing of things which the stomach abhorrs , and the nauseousness accompanying it ; why may not that be referr'd to the praejudice of the Imagination consequent to the perception of their ungrateful sme'l or taste ? the rather , because when Reason hath master'd that praejudice , as it alwayes doth in men taking vomits , purges , and other ungrateful medicaments , even the most unpleasant things are without difficulty admitted into the stomach . So is Wine also in excessive quantity pour'd in by Drunkards , notwithstanding the reluctancy of the stomach . So that it is not constant , that the stomach hath a Receptive Faculty , whereby it is empower'd to admit what it likes , and to reject what it dislikes , as this Paradox supposes it to have . This I have taken liberty to say , not from a petulant itch of contradiction , not from vain ambition to have the glory of contending with so great a Champion , but merely from the uncertainty of my judgement : which induced me to set before you the arguments for and against this opinion of a Receptive faculty in the stomach , to the end that I might learn from you , which are the more weighty . Leaving this nice quaestion then to your decision , I proceed to the fifth action , or , RETENTIVE FACULTY of the Stomach , Which is highly necessary to Nutrition . For , the transmutation of the newly receiv'd meat and drink into Chyle , being not perform'd in a moment , but a work of some hours ; unless they be retein'd in the stomach a competent time , till that work be finisht , both the Concoction , and the immediately following Distribution of the Chyle , without which there can be no Nutrition , must be imperfect . This Retentive power seems to me to be wholly Organic , and to consist , partly in a moderate and gentle Contraction of all the fibres of the Stomach , but chiefly of those that close the two Orifices of it ; partly in a due Asperity of the inmost Tunic of the same . ( 1. ) In a moderate Contraction of all the fibres ; because otherwise the stomach could not closely embrace the food while it is concocted , which requires a Tonic motion of all the fibres , and such a one too , as renders their forces in a manner equal , in all parts of the stomach ; except the two orifices , where the constriction is stronger and closer , and chiefly in the superior , which during the whole action of Concoction remains closed even to a point . And this Contraction must be moderate and gentle , because all violent and impetuose Contraction , either causeth expulsion , or at least makes the retention turultuose and inordinate ; both which equally frustrate the design of Nature in the work of Chylification . During which the Ring of the Pylorus is not so closely shut , but that it gives way to liquids to slide down now and then into the gutts ; though at the same time it strictly retains whatsoever is solid , and not yet converted into Chyle , that it may be farther digested . Nor doth it seem necessary , that liquids should undergo any farther concoction , being in that form fit to be admitted into the Venae Lacteae ; whereas Solids are not fit , till they have been melted . Which seems to be the reason , why those who drink the Spa , Tunbridge , and other the like subacid mineral waters , stay not expecting any concoction of them , but piss them out in a short time after , just such as they drank them . So do Good Fellows for the most part render their wine by urine , almost as fast as they pour it into their stomachs , at least much sooner than it can be digested . And all know , that Wine is no sooner received into the stomach , but in a moment it enters into the veins , cheers the heart ( as they say ) and recruits the spirits , rendring the pulses stronger than before . From all which instances we may collect , that liquids , chiefly such as are full of spirits , stay not long in the stomach , but soon slip through the Pylorus into the gutts , and insinuate themselves into the Venae Lacteae , leaving the grosser and solid parts of the food behind , to receive farther elaboration . ( 2. ) In a due Asperity of the inmost membrane of the stomach . For , as lubricity and smoothness of any surface favors the slipping away of bodies touching it : so doth the Roughness conduce to their adhaesion . And all Astringent remedies , unless they some way or other induce a loathing or nauseousness upon the stomach , as they cause a contraction of the fibres , so do they corroborate the Retentive faculty of the stomach : whereas on the contrary , all Lubricantia conduce more to Expulsion , than to Retention . Again , in the Lienteria there is alwayes too great a slipperiness of the stomach and gutts : as too great an Asperity in Costiveness . Finally , crude or raw food hath alwayes in it somwhat of asperity ; but being praepared by fire , becomes more soft , tender and slippery . Which may be the reason , why raw meats generally are more easily retain'd in the stomach , and such as are throughly boil'd , baked , or roasted are more easily expell'd : those inducing roughness , these smoothness upon the parts of the stomach they touch . So that from all these instances it may be inferred , that to the Retentive power of the stomach , a certain Asperity in the surface of the inmost coat thereof is requir'd . To these two Organical Constitutions of the stomach , in which it is apparent , that the Retentive power thereof is founded , some have added a third , not Organic , but Similar , and consisting in a certain Complacency or delight , which the fibres receive from the praesence and contact of the meat and drink . But this opinion being grounded wholly upon the Hypothesis of Natural Perception , which yet seems obscure , intangled with various difficulties , and therefore doubtful ; I suspend my assent thereunto , till I shall have learn'd from you , whether I ought to embrace , or reject it . Meanwhile I take liberty so far to justifie this my suspence , as to allege a reason or two in defence of it . That not only the stomach , but all other sensile parts of the body are , from the very first moment of their formation , naturally endowed with a certain power , by which they distinguish what is grateful and profitable , from what is ungrateful and noxious ; and which is the cause of all those motions and actions by Physicians generally and truly ascribed to irritation ; is most certain , and to all men that consider Human nature ▪ evident even from these arguments following . ( 1. ) In an egg , the very Vesicula pulsans , before it is formed into a heart , and a day or two before any the least rudiment of brain or nerve can be discerned ; if it be , though never so gently , toucht with the point of a needle , doth instantly contract , and ( like the sensitive plant ) shrink in it self , as feeling the hurt done to it . ( 2. ) And the first modell or draught of the Embryon , while it appears to be a mere mucilage or gelly , before there is any distinction of members , and when the brain is yet nothing but clear water ; if it be in any part likewise prickt , contracts , and wreaths it self , like a maggot or caterpiller : demonstrating to the eye of the Spectator , that it feels the puncture , and endevors to avoid it . ( 3. ) After the whole work of Formation hath been consummated , from the hour of our nativity to that of our death , there are performed within us many secret motions and actions , which are by Physicians ( for distinction sake ) call'd Natural , because they are done , not only without our knowledge or direction , but even against our will ; so that we cannot moderate , accelerate , retard , or inhibite them , as being independent upon the regimen of the Brain : and yet notwithstanding this independency , they must proceed from some kind of Sensation , by which the parts wherein they are done , are incited , irritated and altered . For instance ; in the Heart it self there often happens great disorder of its motions , causing palpitations , tremblings , convulsions , faintings , swounings , and various alterations of the Pulse , in magnitude , celerity , rhythm , &c. and all from some morbifick matter offending the fibres , and hurting their natural sense . For , whatsoever by its own motions endevors to deliver it self from offences and harms , must certainly be endowed with a power to perceive or feel them . Nor is the skin it self destitute of this distinct faculty . For , Experience convinceth us , that it easily distinguishes a venenate or poysonous prick , from a simple one ; and thereupon constringeth it self , and becomes more dense , so that an inflammation and burning Tumor arises from thence ; as may be observ'd in the invisible punctures made by the sting of a Wasp , the tooth of a Spider , or the proboscis of a Gnat. To be the more ascertain'd of this , our most sagacious Dr. Harvy made a pretty experiment upon himself , and hath left it upon record in 56. exercitat . of his incomparable Book de Generat . Animal . I prick'd my hand with a needle , saith he ; and soon after rubbing the same needle against the tooth of a Spider , I thrust the point of it into my hand in another place : nor could I perceive any thing of difference betwixt the two little punctures . But in the skin it self there was somwhat that discerned betwixt them . For , in the place where the venenate prick had been made , the skin soon contracted it self into a little hard tumor , accompanied with redness , great heat , inflammation , and acute pain ; as if it fortified it self against the invading enemy , and strove to expugne it . To come to the stomach , our praesent subject ; this part also , and the gutts , being offended and provok'd by ill humors , often raise great commotions , nauseousness , belching , vomiting and fluxes of the belly : and as it is not in our power , at pleasure either to suppress , or to promote those disorders ; so neither do we know any sense depending upon the brain , that can exstimulate those parts to such violent and tumultuous actions . 'T is wonderful even to a Philosopher , that a little of the infusion of Crocus Metallorum should produce such strange commotions in the stomach . We can not distinguish that infusion , from good Sack , by the taste ; nor perceive any trouble or offence in swallowing it : and yet there is in the stomach a certain sense that soon discerns the Antimony from the Wine , that abhorrs it , and incites the stomach with all its forces to eject it by vomiting . Hence also it is perhaps , that Alum , Vitriol , Salt of Vitriol , and ( sometimes ) Salt of Steel ; though by their astriction they augment the asperity of the inmost membrane , and the contraction of the fibres of the stomach ( which are the two Organical Constitutions , in which the Retentive power of it is , according to my opinion , wholly founded : ) are observed notwithstanding commonly to excite vomiting ; and this only , because they have somwhat in them that is highly ingrate and offensive to the natural sense of the stomach . Now from these Arguments and particular instances ( to omit others of the like importance in other sensile parts of the body ) it seems most evident , that there is in us a certain sense of Touching , that cannot be referr'd to the common sense , nor belong to the jurisdiction of the brain ; and therefore is rightly distinguished from the Animal sense of Touching . Such a sense we observe in Zoophytes or Plant-animals , the Sensitive plant , sponges , and the like . And as Physicians teach , that Natural actions differ from Animal : so with equal reason may we say , that this Natural sense of Touching , whereof we are not conscious ; differs from the Animal sense of Touching , whereof we alwayes are conscious ; and that it constitutes a distinct species of Touching . This , manifest from its effects , but perplexingly obscure in its origin and essence , Campanella ( who wrote large and most subtile Commentaries concerning it , now almost neglected ) and our Excellent Dr. Harvy call'd by the name of Tactus Naturalis : but their Equal , Dr. Glisson , coming after to consider the thing more Metaphysically , and founding the very life or substantial Energie of Nature wholly upon the same , denominated it Perceptio Naturalis , thereby to distinguish it from all the Senses , as well internal , as external ; from which he will have it to be really different , as for many other Reasons ( alleged in cap. 15. lib. de Vita Naturae ) so chiefly for this ; that it is not immediately communicated to the Brain , or Common Sensory , as Nature hath instituted that all Sensations of the Organs of the External Senses should be communicated , before the act of Sense can be complete ; though the same Natural Perception may be , and often is , by various degrees , changed into Sense . Now therefore , that I may draw all the lines of this Digression quite home to the Centre of my praesent scope ; that there is such a thing as Natural Feeling or Perception , I acknowledge : that the name of Natural Perception is more distinctive , and therefore more proper , I confess : I grant also , that this discerning faculty is , by the immense bounty of the Omnipotent Creator , conferr'd upon all the sensile parts of the body , and among these upon the stomach in a high degree : I farther grant , that by virtue of the same , the Retentive Faculty of the Stomach may be , in some cases , much aided and promoved : All these things I hold my self obliged to concede . What then remains to be the subject of my doubting and suspense ? Two things there are , which yet I can not bring my weak reason to admit , though they have been , and with strong arguments too , asserted expresly by a Man , whose doctrin I often follow , and whose autority I venerate . The First is , that not only the sensile parts of Animals , but this inanimate , yea , every single particle of Matter in the Universe , is from the Creation , endowed with this faculty of Natural Sense , or Perception , ( call it what ye please ) and with its inseparable Adjuncts , natural Appetite and Motion . For , who can believe , that any part of this dead body hath a perception of the knife of the Dissector , and that the fibres of the flesh suffer as much of irritation from the solution of their continuity now , as when the body was animated by a soul , and they were invigorated by the heat of the arterial bloud , and the influence of the vital spirits ? Who can be persuaded , that a marble pillar , when knock'd with a mallet , feels as much pain , as the limbs of an Animal , that is beaten with a cudgel ? And yet both these things must be true , if the supposition of Natural Sense or Perception be so . What then shall I do to extricate my thoughts from the perplexing difficulties of this Aenigmatic Paradox ? My Curiosity urges me to examine them , my Understanding is unable to solve them , and the Theorem is most noble in it self . Wherefore my desire of Knowledge will be alone sufficient to excuse me , if despairing of satisfaction from my self , I humbly seek it from the Oracle of your more discerning judgement . The Other ( more neerly touching the point in quaestion ) is this . I do not perceive any necessity , why Natural Perception should be brought in to concurre with the two newly explain'd Organical Constitutions of the Stomach , in which the Retentive Faculty thereof seems to me to be wholly founded . For ( 1 ) that placid quiet which the Stomach is observ'd to enjoy , when satiated with good and wholsom food , may arise only from the cessation of the anxiety and trouble it suffer'd from the vellication or gnawing of Hunger ; the biting Acidity of the Fermentum Esurinum being now blunted by the benign juice of the Aliment newly receiv'd . After which , the fibres , that before were irritated , gently and placidly restore themselves to their natural posture ( as all other Tensil bodies also do ) and therein attain to quiet and ease . So that the Complacency of which the stomach is then sensible , seems referrible to the Sense of Touching , common to all sensile parts of the body . For , if Hunger be an ungrateful Sense of emptiness or want of food ; why should not Satiety be a grateful sensation of the supply of that want ? since contraries are ever comprehended sub eodem genere . ( 2 ) But were the Complacency transferr'd from Sense to Natural Perception , yet would it not be necessarily consequent , that therefore the same is required to consummate the Retentive faculty , because usually the meat is retain'd in the stomach a good while , some hours , after the complacency ceaseth ; and therefore the Retention seems , not to depend upon it . And this may be confirm'd from hence , that it is observed , that by how much more delicate and grateful to the stomach the meat receiv'd is , by so much the less while it is therein retain'd . Now these are the reasons that withhold me from assenting to that opinion , which placeth the Retentive power of the stomach , chiefly in the Natural Perception of it . But whether they be of weight enough to justifie my suspense , or not ; I leave to your determination ; and here turn over leaf to a new lesson , viz. The CONCOCTIVE Faculty of the Ventricle . WHICH , according to the order of Nature , is next to be consider'd ; for all food is swallow'd , receiv'd , and then retain'd by the stomach , in order to its concoction or conversion into Chyle . That this operation is , not organic ( as we have shewn all the praecedent to be ) but wholly Similar , is sufficiently evident from hence ; that the Chyle it self , when confected , is similar ; and all the Actions , by which it is made Chyle , are so too : nor dos the Cavity of the Stomach contribute more to this work , than a pot doth to the boyling of the flesh , that is put in it over the fire . Most true it is nevertheless , that the Organ in which the work of Chylification is perform'd , is principally the Ventricle , in which the Concoctive power is most vigorose , and to which Nature hath committed the most difficult part of the whole operation . I say Principally the Ventricle ; because I would not wholly deprive the Gutts of their right to the like power of changing aliments into Chyle , though they do it less efficaciously than the stomach , and as it were at second hand ; that is , if any part of the Chyle happen to descend into them not perfectly elaborate , they farther concoct it , finishing the work the stomach had begun . Hence it is worthy our observation , that the Chyle taken in by Venae Lacteae immediately from the stomach , is thinner and more spirituose , than that imbibed from the Gutts ; and that receiv'd from the superior Gutts , thinner than that exported out of the inferior ; and in fine , the thickest is convey'd out of the Colon , and intestinum rectum . So that we may conclude , the stomach is the primary seat or place of Chylification , and the Gutts , the secondary . Having thus easily found , what kind of operation the conversion of meat and drink into Chyle , is ; and where it is performed : we are in the next place diligently to inquire ( 1. ) What are the capital Differences of Aliments to be concocted in the stomach ; ( 2. ) What various Mutations or Alterations the food ought to undergo , before it can be brought to the requisite perfection of Chyle ; and ( 3. ) What are the Causes , by which those Mutations are effected . And these are the three general heads of this our disquisition . As for the FIRST , viz. the differences of Aliments to be digested ; 't is well known , that all our food is either Meat or Drink , solid , or liquid ; and all our drink , either spirituose , or watery . That all Potulent liquors require less coction in the stomach , than solid meats , is not to be doubted ; because they serve rather to dilute the thicker aliments , and give them a consistence requisite to their conversion into Chyle , than to nourishment : and because daily Experience teaches , that by how much the thinner and more penetrating , or diuretic they are , by so much the sooner they pass by urine , without any notable alteration ; as we have already declared of the Spa and Tunbridge waters : and spirituose or vinose drinks , ( caeteris paribus ) are sooner digested , than such as are not vinose ; yea more , they are justly preferr'd for their virtue to promove and accelerate the digestion of other things . The reason of which perhaps is , as well because their spirits augment the influent heat of the stomach , as because they soon grow acid , and so quicken the activity of the dissolving ferment therein contain'd . For , most certain it is , that all wines turn acid , almost as soon as they are receiv'd into the stomach ; because by the Fermentation therein made , their sweet and more fugitive spirits are dispers'd in a trice : and those being gone , the reliques soon grow sowre , from the operation of the acid ferment upon them ; and by that newly acquir'd sharpness , further concoction . Liquid or spoon-meats also , as pottages , milk and the like , are sooner and more easily digested , than solid : because their nutritive parts being actually dissolv'd afore-hand , they require only a light elevation of their spirits , by the fermentation of the stomach , to make them perfect Chyle , and fit to be admitted into the Venae Lacteae . Provided , that if they be of a thick consistence , as pap , barly cream , frumentry , gellies , butter'd eggs , and such like , they be first diluted with drink , that they may more easily pass into the milky veins . Solid meats are , as of greatest nourishment , so most difficult of digestion . For , they must pass through all the various Alterations requisite to the concoction of any Aliment whatsoever , before they can be brought to the state of perfect Chyle . While they remain in a solid form , 't is impossible for them to enter into the inconspicuous mouths of the Venae Lacteae : and therefore it is necessary , they should be melted , and reduced into the form of liquor , at least that the tincture drawn from them may be such , before they be offer'd to them . ¶ . Now those various ALTERATIONS requisite to the perfect concoction of solid meats , are ( besides those that are common also to liquids ) but two , viz. Liquation , and Extraction of Tincture . By the first , they are dissolved into a kind of Gelly or Mucilage . For , bread is by digestion turn'd into a papp , and the softer parts of flesh into a gelly or Consummè . The harder parts of neither are wholly dissolv'd , but for the most part commixt with the Excrements of the belly , voided whole . Hence it is , that experienc'd Nurses judge of the good or bad concoction of Infants , from inspection of their stools . For , if they therein discern any reliques of flesh undissolv'd , they truly conclude from thence , that their digestion is imperfect , and that food of easier concoction is more convenient to their weak stomachs , and accordingly abstain from giving them flesh , till they are more able to digest it . By the other , the Tincture of solid meats is extracted : and this Alteration is competent to such tough and stubborn meats , as refuse to be dissolved . Some things indeed are now and then swallow'd down , that by reason of their hardness , are incapable either of dissolution , or of yielding any tincture ; such as Cherry-stones , the kernells of grapes or raisins , &c. but these deserve not to be reckon'd among Aliments , nature alwayes rejecting them whole and unchanged , among the Excrements . And these are the two requisite Alterations proper to solid meats : besides which , there remain yet three others common to both solid and liquid . Of these The First is Dilution or through-mixtion of them with the drink ; without which even liquids themselves , if of a consistence tending to thickness , could never be transmitted into the Venae Lacteae . To this Dilution of solids is requir'd , at first a small quantity of liquor : because a large draught in the beginning of a meal , doth dissolve , not the whole substance of the meat , but only the more tender and thinner parts of it , and extract them by way of tincture , leaving the rest untouch't . But after the substance of the meat hath been eliquated into a gelly , a larger proportion of drink is requisite to give it a thinner consistence . On the contrary , to the Extraction of a tincture , a copious Menstruum ( as Chymists well observe ) is requir'd . Which our skilful Farriers and Grooms having from experience learn'd , keep their Horses from water for an hour or two after they have eaten their oats . 'T is therefore a good rule for conservation of health , to drink sparingly in the beginning of a repast ; and freely toward the end of it , when the meat hath been dissolved , and requires to be farther diluted . The second is , an Exaltation of the spirits of the meat to the degree , not of Volatility , but Fusion , that they may be more easily admitted into the Venae Lacteae , and passing thence into the bloud , serve to recruit the vital spirits . For , the proper office of the stomach is , to make of the food a permanent liquor , not fugitive vapors , that would inflate and torment it : and that permanent liquor ought to be replete with gentle spirits , that the vital spirits , which are continually dissipated and consumed , may be from thence supplied . Whence we may collect what the reason is , that Wine and all vinose drinks do less require this alteration , than other liquors , viz. because their spirits are in the state of fusion before they are admitted into the stomach , and so need but little farther elevation . The third and last Alteration common to both solids and liquids , is an Assimilation in some measure of the nourishment to the nature of the body to be thereby nourished ; at least a bringing of it nearer to the constitution of the body . For , by how much the more of similitude is betwixt two bodies , so much the more easily is the one transmuted into the other . Of this Assimilation are two parts ; of which , one takes away the qualities of the food that made it unlike to the constitution of the body assimilant ; the other introduces new qualities more agreeable and conform to it . The first is destructive of the old form ; the second eductive of a new one . The destructive part consists in , first a gradual debilitation , and then a total subduing or taming of the reliques of the former seminal impressions of the aliments : in all which there certainly remain some vestigia or prints as it were of their pristine form , which may properly enough be call'd their seminal impressions : and these are to be at least so far subjugated , as to leave the matter capable of , and disposed to admit new specific impressions . Not that it is necessary they should be utterly abolished or eradicated , which perhaps is more than either the acid serment , or heat of the stomach , or both together can do . For , in all Aliments , Vegetables or Animals , there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Hippocrates de prisca Medicina , calls them ) certain indelible characters , or insuperable qualities , that may be as it were tamed or kept under , but can never be totally destroy'd . Our meat indeed is cookt by fire , broken into small pieces by our teeth , softned by the liquor salivalis , boyl'd in the stomach , melted by the acid ferment , exagitated by the peristaltic motion of the gutts , and therein farther elaborated , and separated from its dreggs , squeez'd into the milky veins , thence transmitted into the common receptacle , thence propell'd by the Chyliferous pipes into the subclavian veins , and so mixt with the bloud , exagitated again by the motions of the heart , and impraegnated with vitality by the powerful energy of the vital spirits ; all these alterations , I say , it doth undergo , and yet notwithstanding it still reteins much of those invincible reliques of its former nature , which the Chymists have named , mediae vitae characteres , and others , Seminales impressiones . And hence it is , quòd omnia animalia sapiant alimenta quibus vescuntur , All Animals , however praepared or cook't , still retain some savor , some ragoust of their usual food : as Birds that live upon little fishes , yield a sishy Haut-goust ; and the flesh of Swine fed with Sea-Onions , is apt to cause vomiting in the Eaters of it , &c. Wherefore by this last act of Concoction , we are to understand only such a change of the Aliment , as renders it more familiar and assimilable to the nature of the parts of the body therewith to be nourished : for , a perfect Assimilation is not to be expected , till the same shall be intimately united with them . Nor is Chylification , what many have conceiv'd it to be , an absolute Metamorphosis of the Aliment , or corruption of its first form , and change of it into a new species ; there seeming to be no such thing as Corruption in the case , but an Exaltation rather , or Melioration of the nature of the food , by advancing it from the state of fixation , to that of Fusion , that it may be praedisposed to its succeding conversion into bloud and the Succus Nutritius . True it is indeed , that the meat is somtimes corrupted in the stomach , by vitious humors therein contem'd and depraving it , and by various other causes : but it doth not from thence follow , that absolute Corruption is necessary to the praeparation of the Chyle ; but rather that the meat , if by accident it be absolutely corrupted in the stomach , is thereby render'd unprofitable to nutrition for the most part . True it is also , that the dreggs of the Chyle , being by way of Degradation from their former nature , changed into Excrements , put on a new form in the Colic Gutt , and differ in specie from that part of the meat out of which they are made : and yet notwithstanding , we can not from thence rightly inferr , that the Chyle , which is by a perfective motion gradually meliorated , is necessarily changed also into a new species , before it can actually nourish . Is no part of the Aliment then , in the act of Chylification , metamorphosed from one species to another ? I conceive not ; unless the Version of the Acidum Vegetabile in salsum Animale , be accounted a Specific Mutation . If so , then this must be excepted from the general rule . For , certain it is , and acknowledged even by Chymists themselves , that Vegetable Salt , such as is usually extracted from Plants , is no where to be found in the bodies of Animals ; neither in their bloud , nor in urine , nor in flesh , nor in bones , hairs , nails , &c. and therefore very probable , that every Acidum Vegetabile is transmuted in Salsum Animale , either in the stomach , or in the descent of the Chyle into the Gutts , or soon after . Nor is it ( in my poor judgement at least ) a thing of small moment , or lightly to be regarded , that all parts of all Animals , are composed of a Saline principle , of a divers nature from that of either Vegetables , or Minerals ; yea more , that the Saline , volatile spirits of Animals , come much nearer to the nature of Sal ammoniac , than to that of Salts Vegetable , or Mineral . But whether these saline spirits of Animals may in all things be consistent with the Nitro-aereous spirit asserted by the ingenious Dr. Mayow ; may with good reason be doubted . For , although it be said , that this Nitro-aereous spirit doth , in passing through the Lungs , put on the genius of Animal Salt : yet it remains still to be inquir'd , why Nature should ordain that spirit to be fetch 't from without from the Aire , which Animals have in abundance within them , in the Aliments praepared in themselves . This nicety therefore I leave , as I found it , doubtful : and proceed to inquire , Whence it is , that the Stomach infects all meats and drinks with Acidity . This requisite and remarkable quality seems to be superinduced by the Stomach upon the newly receiv'd aliment , by four several wayes , viz. ( First ) By educing and separating the sweet and benign spirits of the Aliments , from the grosser parts of them ; and then either absorbing them into its Venae Lacteae , or transmitting them by the Pylorus into the Gutts , or dissolving them into wind . For all nutritive juices whatsoever , so soon as the sweet and easily dissipable spirits , that praeserve them , are exhaled , grow acid : as is commonly observed even in Milk , whose fugitive spirits being for the most part drawn forth by the stomach , and thence discharg'd by belching ; the remaining part soon acquires to it self somwhat of acidity . But the truth is , this Eduction of spirits , though it make way for acidity to succeed , doth not yet produce it in that degree which we frequently perceive in very sowr belchings : and therefore we are obliged to advance to the Second Cause , which consists in this ; that the stomach turns liquors sowr , by bringing their Saline principle or element , to the state of Fusion . For , this Saline Principle , while it remains fixt , retains its saltness : but being advanced to the state of fusion , soon becomes acid , and that so much the more fiercely , by how much the nearer it is promoted to Volatility . Whence it is , that meats and drinks long detained in the stomach , are observ'd to acquire vehement acidity . So likewise when any of the Glandules , that serve either to secretion , or to reduction , have , by reason of their obstructions , long detain'd in them the humors that remain to be carried off , after the distribution of the Succus nutritius ; they cause them by that means to grow more and more acid by degrees , to the no small detriment of health . Of this we have a remarkable Example in sharp and acid Catarrhs ; which seem to owe their origin to the recrements of the brain and nerves , longer than is fit retain'd in the Glands destined to their secretion and exportation ; and by reason of their stagnation , grown acid ; and which somtimes become so extreamly sharp , as to corrode and ulcerate the Tonsills , throat , nose and other parts they touch . Of this way of converting the fixt salt of mixt bodies into an Acid , only by Fusion , I should here have said much more , had I not saved my self that labour , by explaining the same expresly and copiously in the seventh Chapter of my Book de Scorbute , where I endevor to trace out the Genealogie of that sort of Scorbute , which seems to arise from the praedomination of Acid Humors . Referring therefore the unsatisfied to that discourse , I shall add only this necessary advertisement ; that this seems to be the cause , why the reliques of the former meal often contract so great a sharpness , that if they chance to be thrown up by vomit , they set the very teeth on edge , and excoriate the throat by their cutting sowrness ; and that the natural use of this acid liquor in the stomach , is that , as a kind of Menstruum , it may serve to dissolve the solid meat , or at least to extract a tincture of it the sooner . For , so far is it from being nutritive , that it is on the contrary , a great depraedator , if consider'd apart by it self , and not mitigated by commixture with the sweeter parts of the Chyle . It cannot then be design'd by Nature , as requisite to the natural constitution of the Chyle , but only as a fit instrument for the dissolution of solid food . Which is abundantly confirm'd by the very taste of the Chyle , which in its natural state , is alwayes sweet . ( Thirdly ) The stomach produces this Acidity , by mixing with the newly receiv'd meat , both the acid reliques of the former meal remaining in it , and the acid Phlegm brought into it from the arteries . Which mixture is yet so far from conducing to the perfection of the Chyle , that it rather renders the same so much the more impure . For the Venae Lacteae admit not the Chyle , until the pure and sweet part of it hath been separated in the Gutts from the acid : as appears from the sweet and mild taste of the liquor contain'd in them . Which is another argument , that the Acidity contracted in the Stomach belongs not to the nature of the Chyle , but is requisite only to the dissolution of the solid meats . ( Fourthly and Lastly ) The stomach induces acidity , by this , that the principles or elements praedominant in its native constitution , namely hungry spirits and a sharp salt , being actuated and instigated by the vital influx , act powerfully upon the newly admitted aliments , and ( according to the manner of all natural Agents ) endevor to assimilate them to their own nature , i. e. to imbue them with their qualities . To effect this , 'T is necessary they should promote the fixt salt of the food , to the state of Fusion : which being once atchiev'd , that sat soon grows acid , and comes near to the sharpness of Vinegre , if it be a Vegetable salt , such as is contain'd in bread , sugar , honey , beer , wine , and almost all sorts of drink . For , Flesh indeed doth not with equal facility turn sowr , nor suffer its spirits to be so soon exalted . Whence we may learn , that to put flesh into ale , beer , wine , or any other drink , in hope to render the liquor more nutritive and strong , is a vain thing ; because it communicates to the liquor , little or nothing of its nutritive virtue . And in the stomach , all flesh is sooner or later dissolved into a kind of gelly , or at least leaves a strong tincture in the drink commixt with it : and if detain'd too long therein , it becomes salt , egre or rancid ; the fixt salt of it being fused , acquiring acrimony or rancor , rather than acidity . But this happens , not in the natural state of Concoction , but when the stomach is by some error committed in diet , hinder'd from doing its office rightly . From what hath been here said , concerning the four Causes of the Acidity induced upon the Aliment , by the stomach , in the act of Chylification , we may collect , That all food consisting of Vegetables , passes through three several States or Conditions , before it is brought to the perfection of Chyle , first it is made Acid , then salt , and at length sweet . How it comes to acquire to it self the first and second of these Qualities , we have already seen . It remains then to be inquir'd , How the Chyle comes in fine to be sweet . To solve this Quaestion , 't is requisite I should advertise you , ( 1. ) That the Acidity of which we have been speaking , is not vehement , but gentle and little ; and consequently the Saltness into which it is resolv'd , is likewise but gentle and weak : for , both are to be distinguisht , as well from the acid reliques of the former meat , as from the dissolving ferment of the stomach , neither of which are hardly ever elaborated into good Chyle . ( 2. ) That this gentle Acidity when it is converted into as gentle saltness , loseth it dominion to the fixt spirit of the meat , which now advanced to the middle degree of Fusion , over-powers and conquers it : and yet this praevailing saltness is no more , than what may just serve to a due conditure of the Chyle . For , as it did not abound in the food before concoction ; so neither doth it exceed that proportion after in the Chyle , there being nothing of new salt added to it in this mutation . As therefore , in the ripening of Fruits , there intervenes an Acid taste betwixt an Austere or Styptic and a Sweet ; and yet nevertheless , as the spirits of the fruits attain to maturity , that Acid taste gives place to the succeding Sweet : so it seems probable , that in the Concoction of the stomach , the meat , its fixt salt being fused , and substance melted , doth first become acid ; and soon after , its spirits that lay bound up and idle , being excited , become sweet again , or is digested into a sweet juice . And this in short is the most rational account I have hitherto met with , of the reason and manner how the Chyle at length comes to be sweet , after the several changes it hath suffered in the stomach . But What becomes of the Acid reliques of the meat , and of the saline dissolving Ferment of the Stomach ? I answer , that as to this particular , I am of their opinion , who hold , that the volatile parts of those Reliques , being transmitted out of the Ventricle into the Gutts , and therein exagitated , are receiv'd into the milky veins together with the Chyle , as of further use to the bloud it self : and that the gross and unactive parts , mixt with the unprofitable residue of the Aliments , are excluded with the Excrements of the belly . For , as to the Volatile parts ; they seem fit to be inservient to Nature even in one of her noblest actions , the generation of vital spirits in the blood : which in all Animals consist , partly of saline spirits , partly of Sulphureous . For , in no part of any Animal hath hitherto been found any such spirit , as that which is drawn from Plants after fermentation . This is well known to those Philosophers by fire ( as they call themselves ) who have long sweat in extracting the spirits of blood : and yet notwithstanding have never been able , after all their pains and taedious processes , to draw any thing from thence , but a certain salt spirit , not much different from the spirits of Urine , of Harts-horn , or of Sal Ammoniac ; unless that perhaps it was somwhat more subtile , less acrimonious , and less ingrate . And certain therefore it is ( as I before affirm'd ) that whatsoever of Acid salt hath not been actually converted into salt in the stomach , is soon after , when the Chyle arrives at the Gutts , changed into Animal Salt ; no such thing as Vegetable Salt being to be found in any part of any living creature . ¶ . Having now at length , ( with more of haste perhaps , than of satisfaction to my Auditors ) run through all the general Differences of Aliments to be concocted , and all the various Alterations they undergo in the stomach , before they can be brought to the perfection of good and profitable Chyle : we come next to the Third Head of our praesent Disquisition , viz. the CAUSES of those Alterations . WHICH , though many and of various kinds , may nevertheless be commodiously enough reduced to two general Classes or Orders ; viz. such as are Foreign , or Extra-advenient to , and such as are Indigenary or Inbred in the stomach . To the First classis belong all things that any way conduce to the promotion of Concoction , either by praevious Alteration of the Aliments , or by fortifying the stomach . Of those that remotely conduce to the work of Concoction only by Praeparation of the food ; some correct the Crudity of it by the help of fire , namely by boyling , roasting , frying , or baking : others render it more mild and tender by maceration , in brines , lixivia's , pickles , vinegre and the like : others make the Aliments more familiar by way of hastning their Maturation : and others again intenerate , and dispose them to dissolution , by mixture of some wholsom and agreeable Ferment . Where it may be observed , that whatsoever Aliments , whether solid , as bread , or liquid , as wine , beer , ale , hydromel , &c. that have undergone Fermentation , before they are receiv'd into the stomach , invite other Aliments , with which they are therein commixt , to fermentation . Hence it is , that good wine , strong beer , vinegre , bread made light by leaven , and the like , help very much to digestion . Those that do so by corroboration of the stomach , are Peptic or Digestive Remedies , as mints , roses , wormwood , Aromatics , &c. But all these ( of both sorts ) being only Accessories and forein , require not to be farther prosecuted in this place . The Inbred Causes of Concoction are , either Instruments generated in the stomach , or the Constitutions of the stomach in which the Faculty of Concocting is founded . 1. The Instruments are the Ferments contein'd in the stomach , four in number , whereof two are Principal , and the other two only Adjuvant . The Adjuvant or less powerful , are the Humor Salivalis , and the Acid Phlegm of the stomach ; both which help somwhat toward the inteneration of the meat . But because they help but little , in comparison of the other two , I content my self with the bare mention of them en passant . The More powerful , are the Acid reliques of the former meal , which tho' more efficacious than both the Adjuvant ferments , are yet in comparison of the grand one , less considerable ; and therefore I may well be excused , if I pass them also over in silence : and the proper Ferment of the stomach , which being the Principal instrument of Concoction , deserves to be particularly consider'd . The origin and nature of this admirable dissolving Ferment ( the only true Alkahest in nature ) having been first investigated , not many years past , by the great industry of the learned and judicious Moebius , and professedly proved by convincing experiments and observations , in a prolix dissertation conteined in his Book de Fundament . Medicinae ; and since that time , much illustrated by our happy Dr. Glisson ( de ventric . & intestin . cap. 20. ) all that remains for me to do concerning it , is only to recall to your memory the most remarkable heads of those things ye have read in those discourses , by giving you a Breviary of them . This therefore I will do , and in as few words as can with reason be expected . This Ferment then is nothing else , but the spirituose and saline effluvia stirr'd up by the vital motion of the arterial bloud , effused out of the arteries into the cavity of the stomach and gutts , but chiefly of the stomach , and therein condensed again into a sharp , penetrating and dissolving liquor ; apt to dissolve the solid meat , and to cause such a benign fermentation , as tends , not to volatilization , but only to Fusion of the same ; and in fine , acting upon it , not by open force or violent invasion , but ( after the manner of Contagiose ferments ) rather by clancular insinuation , and mixing it self , first with the saline and spirituose parts , and then with the grosser and less exsoluble . In this concise Abridgement , I have ( I confess ) omitted two Positions , both zealously asserted by the later of these two excellent Authors , out of whose doctrine I abstracted it . One is , that that part of the blood , which is by the Coeliac and two Mesenteric arteries , dispensed to the stomach and gutts , chiefly to the inmost coat of them , is somewhat more salt and sharp , than the blood distributed to other parts of the body . The Other is , that the Saline and spirituose parts of the Meat newly admitted into the stomach , perceiving that they are ill lodg'd , and that the Ferment with which they there meet , is really semblable or like to them , and with all more noble ( as retaining some reliques of vitality , with which it had so lately been ennobled , while it pass'd through the heart and arteries ) do easily admit , embrace and conjoyn themselves with it . But I declare withal , that I omitted these Positions , not from inadvertency , nor for brevity fake ; but only because I doubt of the verity of them . For the first supposes Similar Attraction , or mutual coition of things alike , ob similitudinem naturae ; which yet I do not find my self obliged to grant . And the other depends upon the Hypothesis of Natural Perception , which is not yet establish'd beyond disputation . However , it seems to me sufficiently probable , that this dissolving Ferment is peculiar to , and generated in the stomach ; because nothing like it is to be found in any other part of the whole body : that to the constitution of it , is required a concurse of both salt and sulphureous spirits ( such are the vital spirits themselves ) but chiefly of Salt ( than which nothing is more sharp , penetrating and dissolving ) : and that therefore it may be call'd , as Moebius named it , Sal spiritibus impragnatum , acre ac pungens ; or , as Dr. Glisson , Fermentum Ventriculi fusorium , feu principale coctionis instrumentum ; because it doth not only efficaciously dissolve the solid parts of the food , but also give it the first degree of Assiimilation to the nature of the Animal , out of whose blood the ferment it self is derived . Which may be one reason , why the same Aliment receives a divers praeparation in the stomachs of Animals of divers kinds ; the ferment being in some sorts different from that in others , respectively to the difference of the blood . And this is all I have to say of the chief instrument of Concoction , the proper and inbred Ferment of the stomach . 2. The Constitutions of the stomach , in which the Concoctive Faculty seems to be founded , are three ; viz. Vital , Animal , and Natural . Of these , the two former are influent , the first from the fountain of life , the blood ; the second , from the brain : the third , insite or implanted in the stomach it self from its very formation . From all these Constitutions concurrent , and by an admirable contrivance of the Divine Wisdom combined , there results a certain power , which is the Principal Cause of all the operations of the stomach . Hence we properly enough say , the stomach craves meat , and the stomach digesteth . For the Seminal Principle of the stomach , including both the Vital and Animal influences , together with the native Constitution , is the whole , and so the Principal cause of all its operations . But this being a Complex cause , cannot be well understood , unless the three Constitutions here named , of which it is composed , be singly consider'd . What the Vital and Animal are , will be easily collected from what I have designed to say , when I come to inquire concerning life , and the influence of the brain . And as for the insite or congenite Constitution ; that consisteth in the Temperament , in the Habit , in the Tone , and chiefly in the implanted spirit ( as the Galenist calls it ) or ( as the Chymists and Helmontians ) Archeus , which assisted by the influent vital heat , and by the Animal influx , is doubtless the grand cause of Concoction , and together with the newly describ'd Ferment , performs the whole work . Which being accomplish'd , there immediately succeeds another operation equally necessary to Nutrition , viz. The DISTRIBUTION of the Chyle . WHICH is perform'd by three distinct actions of the Distributive Faculty of the stomach and Gutts , viz. ( 1 ) the Exclusion of the Chyle out of the stomach into the Gutts : ( 2 ) The Agitation of it to and fro by the Peristaltick motion , partly in the stomach , but chiefly in the gutts ; and ( 3 ) the Transmission of it into the Milky Veins . The reason and manner of all which actions I shall endeavor briefly to explain ; supposing them to be Organical . As to the FIRST , viz. the Transfusion of the Chyle out of the stomach into the gutts , I conceive it to be effected by a double motion of the Chyle ; one , impress'd upon the Chyle ; the other , natural to it , or spantaneous : The first , upward ; the second , downward . The impress'd and upward motion , by which the Chyle is elevated to the Pylorus , I ascribe to the Constriction or closing of the whole stomach . For , all the fibres of the stomach , by the motion of self-restitution ( common to all Tensiles , after they have been extended in length ) more and more contracting themselves by degrees , of necessity lessen the cavity in which the Chyle is contein'd ; and this coangustation of the cavity , of equal necessity raises it up to the Pylorus , and ( the other orifice remaining closely shut up , while the whole act of Concoction lasteth ) forces it out at the same : in the same manner as the liquor of a Clyster is squeez'd out at the pipe ; only by compression of all parts of the bladder including it . The natural and downward motion , by which the Chyle slides down into the gutts , is to be attributed to its Gravity , which causes it to descend from the Pylorus into the gutts spontaneously . But this later motion belongs not to that part of the Chyle , which is carried off immediately from the stomach by the milky veins that are proper to it . Which yet cannot be much , perhaps not the hundredth part of the whole mass of Chyle , because the Venae Lacteae of the stomach are but few , their number scarcely holding the proportion of a hundred to one , with the great multitudes of those that take in their fraught from the Gutts . Nor is all the other part of the Chyle devolved into the gutts together and at once , but by degrees , as it comes to be concocted . For , it is constant from the dissection of Animals alive , that the Chyle , when it is confected , is fluid or liquid , and visibly distinct , yea easily separable from the solid meats not yet dissolved ; as broath is in a pot distinguishable from the flesh boyl'd in it . And because the solid meat is for the most part heavier than the liquor , and therefore sinks to the botom of the stomach ; it must needs by pressure cause the liquor to rise to the Pylorus , to give way to what presses it : So that the thinner part of the Chyle is always first express'd . For the two orifices of the stomach are of equal height , and both a little higher than any other part of the same . Whence may be collected one good reason , why 't is more conducible to health , to sit or stand , than to lie down , upon a full stomach . For in a man that keeps the Trunc of his body in an erect posture for some time after meat : the load of the stomach creates little or nothing of trouble to the orifices of it , but beareth only upon the bottom and sides . Whereas he that lies down soon after he has fill'd his belly , inverts the order of his meat , and turns the liquid part out by the Pylorus , before it hath been sufficiently concocted ; and so fills his body with crudities , than which I scarce know any thing more pernicious to health . And this seems to me sufficient to explain the reasons and manner of the devolution of the Chyle into the gutts , which is the first act of the Distributive Faculty . As to the SECOND , viz. the Agitation of the Chyle to and fro ; this equally distributes the Chyle to all the gutts , as is not only convenient , but of absolute necessity to Nutrition . For , since Nature hath dispens'd Venae Lacteae equally to all the Gutts , 't is fit the Chyle al so should be equally distributed to them all , sooner or later , that each one may have its share of the dividend . Again , since only the outward superfice of the matter contein'd in the stomach and gutts , bears against the orifices of the Venae Lacteae , and since the Venae Lacteae do not hang forth , or stand strutting into that matter , but are terminated in the interior membrane : 't is requisite , the matter should be turned and revolv'd to and again , that the whole may at length be brought to their doors and offer'd to them . Now this is effected wholly by an operation Organical , and the Efficient is the Peristaltic Motion of the stomach and gutts , proceeding from the alternate contraction and extension of their Fibres , as we have this day shewn , when we described the Peristaltick motion , and gave a Mechanic account of it . Choosing therefore rather to exercise your Memory , than to abuse your Patience by a vain repetition of the same things ; I will here consider only the Congruity of the figures of the stomach and gutts , to the Distribution of the Chyle , by virtue of this Agitation . As the stomach has the advantage in the office of Concoction , so is the power of the Gutts , paramont in the business of Distribution : and therefore Nature , which conferr'd these powers in different degrees upon them , and always accommodates her instruments to their proper uses and ends , fram'd them of Figures most commodious respectively to their peculiar functions . In particular , she made the stomach more ample , but shorter : and therefore fitter to Fermentation of the aliment : because by how much the more profound any Cavity is , by so much more contracted is the superfice of the matter therein contain'd ( supposing the quantity equal ) and consequently so much the less of it comes to touch the sides of the cavity within ; and è contra . The Gutts she made slenderer , but longer ; and therefore the apter to Distribution ; because gracility conjoin'd to longitude , promotes Distribution , in three several respects . ( 1 ) The narrow or slender cavity of the Gutts , wanting deep profundity , applies it self to the more parts of the Chyle contein'd in it at once : ( 2 ) by reason of its great length , it affords room sufficient to the greater number of Milky veins to range themselves in the interior superfice of it , and ( 3 ) by reason of the gracility and length conjoyn'd , the Chyle is more easily commoved from the centre to the circumference . Hence then we come to understand the reason , both of the gracility , and of the length of the Gutts . The Use of this distributive motion is threefold . ( 1 ) The reduction of all things contein'd , whether in the stomach or in the Gutts , to an equal diffusion , so that they may not lie congested in one place , and be deficient in another : ( 2 ) The opportune admotion of the whole mass of Chyle to the orifices of the Milky veins : ( 3 ) the facilitation of the descent of the Chyle . Of these Uses , the first and second are more eminent in the Gutts by much , than in the stomach : because ( as I said but even now ) but very little , scarce the hundredth part of the Chyle is brought to the orifices of the Venae Lacteae in the stomach ; the main stream of it running down into the Gutts . But the Third is more conspicuous in the stomach : because the Chyle that is by this motion devolved to the Pylorus , rarely slips back again , but falls down by that aperture into the Gutts , to the end it may be thence transmitted into the Venae Lacteae , which is the THIRD and last act of the Distributive Faculty , and seems to me to be done , chiefly by Constriction of the Gutts , and partly by their compression by the Muscles of the Abdomen assistant to Respiration ; not by Attraction or Exsuction of the Chyle by the Venae Lacteae . First I say , chiefly by Constriction or Contraction of the Gutts ; because 't is evident to sense , that the chyle coming into the gutts , fills their cavity , swells them up , and distends their membranes ; and consonant to reason and the law of all nervose and fibrose bodies , that the fibres of the Gutts , irritated by that distension , should endevour to recontract themselves to their natural state and position . Now this they cannot do , but they must at the same time gird in the membranes , and streighten the cavity of the gutts : nor can the cavity containing be lessened , without pressing the liquor contained , and forcing it to recede some way or other . Upwards it cannot retire , because the mouth of the stomach is barricadoed against it : downward it cannot evade , that gate being shut by the Sphincter of the fundament : other way there is none , but only that which leads into the Venae Lacteae . This way then the Chyle must take , to deliver it self from pressure by the spontaneous Constriction of the Gutts . Whence I am apt to conclude , that the Chyle is transmitted from the gutts into the Venae Lacteae , by way of Expression : and that the proxime and principal cause of that Expression , is the spontaneous Constriction of the fibres of the gutts . Secondly I say , partly by external Compression of the gutts , by the Muscles of the Abdomen cooperating to the motions of Respiration : because 't is most certain , that by the contraction of these Muscles , the Gutts are compress'd almost on all parts ; and no less certain , that this compression helps them to squeez out whatsoever is contein'd in them : as appears in exclusion of the excrements of the belly , in breaking wind , in belching , &c. If the Contraction of these Muscles ( such I mean , as is ordinarily made in Expiration ) be thought too weak to compress the gutts to a degree requisite to express the Chyle ; I can justly call in the depression of them by the Diaphragm in Inspiration , to the assistance thereof : and that hath been held of so great force to the Expression of the Chyle out of the gutts into the Milky veins , even by Monsieur Pecquet himself ( a man of solid Erudition , an acute judgement , and curiose to explicate natural things by Mechanic principles ) that writing of the motion of the Chyle ( in dissertationis Anatomicae cap. 11. ) he fear'd not to ascribe very much to it , in these words . Ad respirationem redeo , in qua dum pulmones dilatantur , etiam deorsùm diaphragma premunt , jecurque quod tum pistillum agens , succutientis per intervalla molis gravamine , non solum adigit chylum è ventriculo per Pylorum in intestina secedere ; sed corundem distendit porulos , illioque subtilissimam impellit in lacteas alimenti substantiam . If it be objected , that the depression of the stomach and gutts by the Midrif , cannot concurr with the Compression of them by the Muscles of the Abdomen ; because the contraction of these , is not Synchronic or coincident with the distension of that : I have this to answer . True it is indeed , that these motions are alternate , that is , when these Muscles are contracted , the Midrif is relax'd upward , and by filling the lower part of the chest , expels the breath upward ; and so Expiration is perform'd : and on the contrary , when the Midrif is distended , at the same time these Muscles are relaxed , the bowels depress'd , the cavity of the chest inlarged , and the air rushes into it from without , and so Inspiration is made . This , I say , is true : but this truth seems not to impugn the opinion I now defend . For , as often as the Compression of the Stomach and guts by the Contraction of these Muscles , is intermitted ; so often is their Depression by the distended diaphragm , repeated or renewed : So that though these motions be alternate , the pressure of the gutts , and consequently of the Chyle contein'd in them , is continued ; and as to the Expression of the Chyle into the Venae Lacteae , 't is all one whether the pressure be from above or on the sides . I have seen young Lads at Paris , for sport , take the skin of a Snake , neatly stript off from head to tail , fill it with water , then prick it through with a needle in many places , and in fine by either pressing the water from one end toward the other , or compressing it hard in the middle , force it to flow forth in as many slender streams , as the needle had made holes in the skin . And this ( methink ) is a pretty lively representation of the manner of the Expression of the Chyle out of the guts into the Milky veins . Thirdly I say , not by Attraction or Exsuction , as is generally believ'd . For ( 1 ) Natural Philosophers are not yet agreed upon the point , whether there be in nature any such thing as Attraction , properly so call'd , or not : and they that are on the Affirmative part , seem to me to have the worst end of the staff ; it being much more probable , that all the motions attributed to Attraction , are really perform'd by Impulsion . ( 2 ) Although it were granted , that some bodies may be moved by others by way of Attraction ; yet would it still remain extremely difficult to find , what should cause the motion of the Chyle , of which we are now speaking , by the same way . Of all Attractions mentioned by Philosophers , there are ( if my weak memory deceives me not ) but three differences or sorts , viz. Attraction ob fugam vacui , Attraction Organic , and Attraction Similar or ob similitudinem substantiae . But no one of these seems to have place in the effect here propos'd . Not the first ; because the Venae Lacteae are not , by reason of their exiguity , capable of such a vacuum coacervatum , as the Aristoteleans require to cause attraction of even fluid bodies : nor do they contain any disseminate vacuities ( as they call them ) when they are not fill'd with Chyle ; because then they close themselves and draw their sides together , in so much that they wholly disappear . Here then is no danger of vacuity , and consequently no necessity of Attraction for avoidance of it . Not the Second ; because the Venae Lacteae have no hooks , chords , or other instruments , wherewith to take hold of the Chyle , and draw it into their mouths out of the gutts . Nor the Last ; ( 1 ) because all Similar Attraction supposes Natural Perception , than which nothing is ( to me at least ) more doubtful : ( 2 ) because the affinity or similitude of nature required to be betwixt the Attrahent , and the thing to be attracted , is here wanting ; for , what is there of resemblance in substance , or qualities , betwixt the Milky veins , on one part , and the Chyle , on the other ? This is a fluid , those are solid bodies : the Chyle is a liquor composed of heterogeneous or dissimilar parts ; the Venae Lacteae , on the contrary , are Similar , spermatic parts . Wherein then consists the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Analogy , that should cause an attraction of the one by the others ? If it be said , that , not the Venae Lacteae themselves , but the reliques of the former Chyle remaining in them , attract the new Chyle , ob similitudinem substantiae . First we may deny , that , in the state of health , any thing of Chyle is to be found remaining in the Milky veins , after the work of distribution is finished ; and justify this our denial by the testimonies of all Modern Anatomists who have written of the motion of the Chyle , and of the Venae Lacteae . And then we may ask of the Patrons of Attraction Similar in this case , Why the Chyle contain'd in the gutts , being vastly more in quantity , should not rather attract the supposed reliques left in the Venae Lacteae ? Besides all these reasons daily Experience assures us , that not only pure and nutritive Chyle , but the particles of Purging and other ungrateful and offensive Medicaments , are received into the Venae Lacteae ; which they would never admit , in case they attracted the Chyle Electivè , by election or choice , as the supposition of Similar attraction implies . To conclude therefore ; it was not without reason I said , that the Chyle is not transferred from the gutts into the Milky veins by way of Attraction or Suction , but only of Expression . This may be confirmed by the very manner of the transmission of the Chyle into the Venae Lacteae , which seems to be , not immediately from the cavity of the intestines , but through the inmost Tunic of them , and that by way of percolation . First I say , not immediately from the cavity of the stomach and gutts ; because 't is demonstrable even to sense , by various Anatomic experiments made in the bellies of Animals alive or dead , that the Venae Lacteae do not perforate or pass through the stomach and gutts , but are all terminated in the inmost coat that lines them . For , neither by injection of liquors , nor by inflation with air , nor by the strongest compression whatsoever , can any thing be made to pass from the stomach or gutts into the Venae Lacteae , whether the Animal be open'd alive or dead , full or fasting Whence 't is sufficiently manifest , that these veins do not open themselves into the cavity of the stomach , or into that of the intestines ; for , if they did , what can be imagined to hinder the ingress of liquors , or air , when vehemently urged by compression , into them ? Wherefore I say Secondly , that the Chyle is transmitted by percolation , through the very Parenchyma of the stomach and gutts , tanquam per manicam Hippocratis , as through a streiner . For , it is not the custom of Nature to institute any secretion or separation of humors without a Colatory : nor doth she use , where there is need of a streiner , to ordain a single membrane , but some peculiar Parenchyma , to that purpose ; much less to delegate that office to the naked orifices of vessels of what kind soever . For , the orifice of a vessel , as simply such , i. e. as a mere organ , promiscuosely admitts whatever is brought to it ; not separating one liquor from another , the thinner from the thicker , the pure from the impure , but taking in without discrimination all that comes . Seeing therefore that Nature for the separation of different liquors confused , is always observed to use some Parenchyma as a Colatory or Streiner ; and seeing no other sufficiently noble and considerable use can be assign'd to the Parenchyma of the inmost Tunic of the stomach and gutts , but this I now attribute to it : these things ( I say ) duly consider'd , I think it most probable , that the Parenchyma of this Tunic doth perform the office of a Streiner to the Chyle , receiving and conveying into the Milky veins , the thinner parts thereof , and excluding the gross and excrementitious ; as an Hippocras bag transmitts the Wine , but retains the Spices infused in it . Now this very Percolation of the Chyle doth ( as I just now hinted ) not a little confirm my former assertion , that it is distributed from the cavities of the Ventricle and gutts , not by Attraction or Exsuction , but only by Expression . For , what can be imagin'd more likely to impell it , or drive the thinner parts of it into , and through the Streiner , than Pressure ? or whence can that pressure come , but from the Spontaneous Constriction of the stomach and gutts , conjoyn'd with the alternate Compression of them by the Diaphragme in inspiration ; by the Muscles of the Abdomen , in exspiration ? Why then should not Anatomists be able , by compression or any other way whatsoever , to force the Chyle , or other liquor injected , through this Parenchyma or supposed Streiner ? I answer ( First ) that the Mechanic Ration of this Colatory being not yet ( for ought I know ) discover'd , even by those curious Dissectors , who have with the best Microscopes contemplated the texture of it ; I dare not pretend to understand the true reason of the difficulty objected . ( Secondly , ) that if I were permitted to declare my present conjecture concerning the same , I should venture to say ; that the impediment to the manual expression of liquors out of the gutts into the Milky veins , in Animals dissected alive , may perhaps consist in one of these two things : either that of the several causes or motions , in the state of health and ease or indolency , concurring to this complex and organic operation , one ( or more ) is wanting ; and the Mechanism of the principal Organ , the interior Membrane of the gutts , altered and vitiated , in the praeternatural and dolorose state of the Animal dissected : or , that by reason of the cruel torments the miserable Beast feels , the Tone of the gutts becomes so strongly contracted and rigid , as to be wholly impervious . Which is the more probable , because 't is well known , that great and acute pain always irritates nervose and fibrose parts to contract themselves , even to rigidity ; which is opposite to the gentle compliance and yieldingness requir'd to permeability . Which may be one cause , why Nature hath endow'd all Glandules ordain'd for Secretion , with so little sense ; viz. lest otherwise , being sensible of every light irritation , they might be apt to shrink and condense themselves , to the interruption and hinderance of their office . And for Animals dissected after death ; I should guess , that in them , the Colatory of the Chyle is rendered impervious by Cold , which by strong constriction or constipation shutts up all slender and inconspicuous passages of the body , that had been kept open by the heat and motions of life . But these are my private Conjectures ( as I have already declar'd ) offer'd rather to your examen , than to your belief . So is whatsoever I have said in this disquisition , concerning the Distribution of the Chyle ; which I here conclude . ¶ . There remain yet two other Faculties of the stomach to be consider'd , viz. the SECRETIVE , by which it separates from the blood brought into its membranes by the Arteries , a certain slimy and subacid mucus , call'd pituita emortua , dead Phlegm , because the spirits thereof being exhausted , it is of no further use to the blood : and the EXCRETIVE , by which it exonerates it self of that dead Phlegm , of the sowre reliques of the food , of its own decay'd Ferment , and in fine of whatsoever else is unprofitable or offensive ; and that either upward , by Eructation , or by Vomit ; or downward into the intestines . But because the explication of the Constitutions of the stomach upon which these Powers are chiefly founded , and of the different motions and ways by which they are respectively executed , is less pertinent and requisite to the short History of Nutrition at this time by me design'd , than those precedent are , upon which I have hitherto insisted ; and because the Sands in my glass are a good while since all run down : therefore I find my self doubly obliged to pretermit the explanation of them ; lest I should at once , both rove from my principal scope , and further transgress the law of this Royal Colledge , which hath set bounds to all Exercises of this kind when here perform'd . By the later of which reasons I am hinder'd also from tracing the Chyle in the narrow , obscure , and anfractuose ways , through which it passes , before it can attain to the end of its journey ; and from observing particularly the Mutations it undergoes , the Exaltation and Refinement it gradually acquires , and the Secretion of its unassimilable parts , made in Organs by Nature to that use ordain'd . Let it therefore at present suffice , if to gratifie the Curiosity of the Yonger Students of Anatomie , I set before their eyes , not an accurate Map , but a rude Landskip of the Galaxy or Milky way , in which the greater part of the Chyle glides along through the purple Island of the body , to replenish the ocean of blood . The Chyle being now ( as I said ) squeez'd out of the stomach and gutts , into the slender pipes of the Venae Lacteae , flows gently on in them from the Circumference toward the Centre of the Mesentery ; the precedent parts of it being necessarily pusht forward by the succedent ( ut unda undam pellit ) till it enter into certain Glandules there placed . And this may be call'd , the First stage of the Chyles progess through the Galaxy . Extruded from thence , partly by more Chyle crowding in , partly by compression of the Glandules , by the distended Midrif , and contracted Muscles of the Abdomen , it flows into the Common Receptacle or Cistern , first discover'd by the Curiose and fortunate Monsieur Picquet , and thence call'd by his name . Which I accompt , the Second stage or remove of the Chyle . From the Common Receptacle ( which consisting of a membranose substance , situate at the very root of the Mesentery , upon the sphondyls of the Loins , and filling up the space between the Muscles Psoae , is incumbent upon the two long and fleshy productions of the Diaphragm ) the Chyle is transferr'd into the Ductus Chyliferus , which running upward , near the spine of the back , and continued quite home to the Subclavian branches of the Vena Cava , exonerate themselves into them , and commix the Chyle with the blood : and this also seems to be done by impulse or protrusion . Because the two Productions of the Diaphragm , lying immediately under the Common Receptacle , cannot be distended ( as together with the Diaphragm they always are , in every inspiration ) but they must force the Chyle therein contain'd , to give way , by ascending in the pipes that from thence tend upward ; after the same manner as in artificial fountains , the water is mounted into pipes , only by pressing the surface of that in the Cistern . Perhaps the so often mention'd Compression of all parts included within the Abdomen , by constriction of the Muscles thereof , may not a little contribute to this Elevation of the Chyle ; which is the Third remove of it . Next , the Chyle , by the said Subclavial veins brought into the Ascendent trunc of the Vena Cava , is immediately imported , together with the blood therein descending , into the right ear , and ventricle of the Heart . Which by its Systole or contraction , squeezes it into the Lungs , where by their Reciprocations it is more perfectly mixt with the blood , and whence it is devolv'd into the Left Ventricle of the Heart , and finally thence squirted into the Arteries , so soon as it hath receiv'd the form and name of blood . Which is the Fourth and last stage of its journy ; at least of so much of it , as is ordain'd to recruit the mass of blood , and afford matter for the supply of the Vital spirits or Heat . For , I blush not here to declare my adherence to the doctrin of that great Light and Ornament of this Colledge , Sir George Ent , that a considerable portion of the most delicate and spirituose Chyle , is never brought , through the Galaxy newly by me describ'd , into the blood ; but detach'd , and by other ways , by membranes and nerves and fibres ( perhaps by way of Filtration , as the nourishing juice of Plants seems to ascend from the roots up to the top of the highest spriggs ) transferr'd to the brain , and by Meteorization refin'd into the last aliment of the Spermatic parts . Which I do , not because I have hitherto zealously asserted this doctrin , both in Exercitat . 10. lib. de Oeconomia Animali , & lib. de Scorbuto cap. 8. but only because the Arguments and Experiments brought against it , by Deusingius and some other Defendents of that antique Placit of Aristotle , Sanguinem esse ultimum alimentum partium ; are not ( in my judgement ) half so weighty and cogent , as those brought to recommend it to the belief of an equal Arbiter . Of all the Objections hitherto put into the opposite end of the ballance , the most ponderose seems to be that , which hath been , by way of induction , alleged by my Learned Collegue , Dr. Lower , from a remarkable Anatomic Experiment made by himself , and recorded in his Book de motu Cordis & Sanguinis , cap. 5. Whence he inferrs , that the whole revenue of the Chyle is certainly expended upon the bloud : and yet notwithstanding , I dare affirm , that though the Experiment be true and ingeniose , the inference is more than can be , according to the Laws of right ratiocination , from thence deduced . The Experiment it self is ( in short ) this . If in a Dogg , or any other Animal , fed about three hours before , the pipe leading from the Common Receptacle , then fill'd with newly imported Chyle , be broken ( as without much difficulty it may , by making a convenient incision betwixt the two lowest ribbs of the right side , and tearing the Receptacle with the nail of the fore-finger ) so as the course of the Chyle into the Thoracic vessels be intercepted ; the poor Animal , how plentifully soever supplyed with food , will nevertheless perish by famine , within few dayes after ; and in his breast will be found a deluge of Chyle . The Inference , this . Certain it is therefore , that the Animal , though abounding with Chyle in the stomach , gutts , and milky veins , dies nevertheless of famine , by reason that the Chyle cannot ascend , by the Thoracic pipes , into the Subclavial veins , but is intercepted by the way : and by consequence , that the whole stock of Chyle is imported , by the chyliferous vessels , into the bloud . Which to me seems to be a Paralogism . For , granting , that whatever of Chyle is brought from the Common Receptacle into the mass of bloud , passes thither by no other way , but through the Thoracic pipes : it will not therefore necessarily follow , that the whole provision of Chyle made in the Ventricle , is convey'd thence into the Common Receptacle , and so into the bloud . For , why may not some part of it be diverted into other wayes , from the Ventricle by the membranes thereof , from the Glands of the Mesentery , from the Lumbares , and others vicine to them ? Chiefly when the wayes of that diversion or detachment are sufficiently probable ; as I have many years past shewn , ex professo , in my Exercitation de distributione Succi Nutritii per membranas & nervos : and when otherwise the spermatic parts of the body would all be destitute of requisite nourishment ; the bloud being so unfit to repair their exhaustion , that in all probability it rather preys upon , and consumes them ; as hath been with many nervose reasons asserted by Dr. Glisson , in lib. de Anatom . Hepat . Nor is it necessary , because the Doggs upon which this Experiment hath been tried , died within few daies after , that therefore they died of famin . For , why might not so great a wound , penetrating into the cavity of the Thorax , be sufficient of it self to destroy them , in that space of time ? Why is it not more consentaneous to conceive , that in those Doggs the bloud it self being depriv'd of the requisite afflux of new Chyle daily , and so alienated from its vital constitution , as to have been no longer fit to afford a continual recruit of spirits , became vappid ; and so inferr'd death , in a few dayes ? though the solid parts were not defrauded the while of their portion of the Chyle brought to them by other wayes . That in long fasting , when new Chyle is wanting , the bloud doth usually estuate , grow acrimonious , and prey upon the substance of the body : is a truth so well known by common experience , that it needs not farther probation . But how long after the wounds had been inflicted , did the Doggs live ? That our Author forgot to record ; leaving the number of the dayes undefin'd , notwithstanding the Circumstance of time be of great moment toward the strengthning his supposition , that they perish'd meerly by famin . For , if they surviv'd but two , three or four dayes , 't is more improbable they should be in so short time starv'd to death , than that they perish'd only by the wounds they had receiv'd . Again , 't was necessary , that by so great quantity of Chyle effused into the cavity of the Thorax , the motions of the Diaphragm , Heart , and Lungs , should be highly impeded ; that from the putrefaction of the same Chyle , an acute fever should be soon kindled ; and that the whole Oeconomy of Nature should be , in so great streights , perverted into mortal confusion , in those suffering Animals . There are then ( you see ) other causes , besides the interception of the Chyle , to which the death of the Doggs may be with more of verisimilitude ascrib'd . Where then is the necessity of that conclusion , that Famin alone kill'd them ? or how doth this Experiment demonstrate , that the whole revenue of Chyle is , as a due tribute , paid into the Exchequer of the bloud ? I am therefore to be excus'd , if I deny this mighty Objection to be of force enough to subvert the doctrine of the Nutrition of all the spermatic parts by the Succus nutritius , clearly distinct from the bloud . More considerable it is , that even that Great Man , Dr. Franc. Glisson , who had ( in lib. de Anat. Hepat . cap. ult . ) with so many , and so strong arguments drawn from reason and observations , propagated this doctrine ; hath notwithstanding , in his last and most elaborate work ( de Ventric . & intestin . cap. 8. ) taken occasion to retract it , in these very words . Hîc tres Errores à me olim admissos ultrò agnosco & revoco . Conjectabam quidem tunc ( 1. ) Materiam succi nutritii esse selectissimam Chyli partem ; ( 2. ) Hanc per viam secretionis in glandibus quibusdam , potissimum Mesenterii , à reliquo chylo separari , & per nervos ad cerebrum transmitti ; ( 3. ) Nervos splenicos è liene succum quendam tenuem & mitem , qui sit vehiculum prioris , eligere sive exsugere . Hisce tribus sententiis hîc valedico , & argumenta , in quantum iis stabiliendis inserviant , improbo ; & similiter Corollaria , si quae sint , in quantum ab iis solis dependeant , rejicio . This Palinodia of his did , I confess , not a little surprize me , when first I read it : but my amazement lasted not long . For , when I had found , that as to the Reasons inducing him to make that Recantation , his silence had left me wholly in the dark ; and that in the lines immediately following he had subjoin'd this limitation of it , Interim non nego , quin detur verus succus nutritius à cerebro per nervos ad omnes partes spermaticas dispensatus ; aut quin sit subjectum spirituum animalium . Sed aio , generari hunc succum in solo cerebro , inter corticem ejusdem & medullam , per viam secretionis ; & sanguims mitiorem partem magisque spermaticam esse materiam , &c. I perceiv'd , that though he had , by his Authority , shook some part , he had not yet demolish'd the whole of that fair structure by himself formerly erected . And I have reason to believe , that he had never affirm'd , that the true succus nutritius is deriv'd out of the bloud ; had not Fate , thinking the honor he had before acquir'd by other noble discoveries in Nature , sufficient to give him immortal renown , reserv'd the glory of farther revealing the mysterie of Nutrition , for Sr. George Ent. Who , in his incomparable Antidiatriba lately publish'd , hath eternally obliged the world by declaring his sentiments concerning the Matter , conditions , and generation of the true succus nutritius ; as also concerning the Manner and Wayes by which the same is distributed to all parts of the body thence to be recruited . To that Aphoristical Book therefore I referr all those of my Auditors , who desire to be more fully satisfied in this matter : and so conclude this my imperfect History of Nutrition . ¶ . PRAELECTIO IV. Of Life . THe Climax or Scale of Nature , by which she advances in her Works from less to greater Dignity and Perfection , and distinguishes all things Animate into three general Orders , consisteth ( as ye well know ) of only three Rungs or Degrees : of which the first is simple Vegetation , to which all Plants are confined ; the second , Sense , which includes Vegetation , and is the Ne ultra to all brute Animals ; the third , Reason , which comprehends both Vegetation and Sense , as inferior and subordinate , and Constitutes the royal Praerogative of Man , above all his fellow Creatures that are [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] composed of Soul and Body . To each of these degrees LIFE is annext ; for even Plants themselves are , by Universal consent of Mankind , allowed to live and dye , as well as Sensitive and Rational Creatures : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sic Plato ( in Timaeo ) quicquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. vivendi particeps est , jure Sane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( quasi vitale dixeris ) id est animal rectissimè appellari potest . Insunt autem & plantis ipsis facultates vivendi , nutriendi , crescendi , suique simile producendi . Sic etiam Arist. ( de gen . Animal . l. 2. c. i. ) Sive planta , sive Animal est , inquit ; aeque omnibus inest , quod vim habet vegetandi , sive nutriendi , &c. but not Life of one and the same kind ; for the Life of Brutes is more Energetic , and consequently more Noble than the Life of Plants ; and the Life of Man much more Noble than that of Brutes . And this of absolute Necessity , because a sensitive Soul is endowed with more and higher Faculties or Powers , than a Vegetative ; and a rational Soul , with more and more excellent , than a Sensitive : and therefore the Life which results from the Conjunction of either of these Souls with its proper Body , conveniently Organiz'd , must be accordingly different from the Life of the other two . Which Aristotle well understanding , first defines Life in general to be , Animae , ejusque organici corporis , per conjunctionem & unionem utriusque actus & Vigor ; and then teaches particularly , that Plants live by the Sole act of their vegetant Soul , namely by Nutrition ; Brute Animals , by the Sole act of their Sentient , which includes the former ; and Man by the act of Reason , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by Cogitation or Ratiocination , which as Supreme , praesupposes both Vegetation and Sension . Let this Scale of Nature then be our Method . Let us , who have proposed to ourselves to follow her steps , as near as our poreblind Reason shall permit us , ascend from the Life of Vegetation , to the Life of Sense ; from the Life of Plants , to that of Animals , and among them , of the most perfect Animal , Man himself , who is our principal Subject . And that we may the more directly conduct our present inquiries by the clew of her observable operations , let us consider diligently ( 1 ) What Life is , ( 2 ) Whence it originally proceeds , ( 3 ) What is the Subject wherein it primarily Subsists , ( 4 ) how it is perpetually generated a new , from the first moment of its accension , to that of its total extinction or period . ( 5 ) how it is continually diffused or Communicated from its Fountain to all parts of the Body . But because the Fundament of right Ratiocination is placed in the true signification of Names , 't is therefore requisite , that before I proceed to investigate the nature and formal reason of Life , I should recount and explain the various Names by which it hath been call'd : not only to prevent Ambiguity , by fixing their signification ; but also in hope of gaining from them somewhat of Light toward my Disquisition . From Holy Scriptures then I begin , both from the Veneration due to those Divine Oracles , and because they are of all Books whatsoever , most likely to afford me hints of the abstruse thing after which I am serching . The Writer of the Book of Genesis , in the short History of Mans Creation ( Cap. 2. v. 7. ) expresses the manner of it in these Words , according to the Graec Text of the Septuagint . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which the Vulgar La in version renders thus . Formavit igitur Dominus Deus hominem de limo terrae , & inspiravit in faciem ejus Spiraculum vitae , & factus est homo in animam viventem : and our latest Translation thus . And the Lord God formed Man of the Dust of the Earth , and breathed into his Nostrils the Breath of Life ; and Man became a living Soul. Here then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiraculum vitae , Life is signified : but whether the Author by those Words intimated or not , that God kindled Life in the Heart of Adam by a vital Breath blown by his Nostrils into his Blood , as fire is propagated by blowing ; or whether he meant only , that God gave to Adam Life , as some have interpreted them ; is not for me , who pretend not to interpretation of sacred Writ , to determine . Nevertheless I hope I shall not be thought to usurp the Province of Theologues , if I take the innocent liberty of believing , that this admirable act of Vivification done by the Omnipotent Creator upon Adam , was done by way of Inspiration ; by which , according to the genuine and proper Sense of the word , is to be understood , a blowing in of some subtil and energetic substance , into a place where before it was not , viz. into the Nostrils of the human Body newly formed of the Dust of the Earth . Which will perhaps be found somewhat the more reasonable , if the manner and circumstances of the miraculous Revivification of the good Shunamites Son , by the Prophet Elisha ( Kings 2. Cap. 4. ) be well considered . For , we read , that after the Prophet had layn some time , and much bestirred himself upon the Body of the dead Child , putting his Mouth upon his Mouth , and his Eyes upon his Eyes , and his Hands upon his Hands , and stretched himself again and again upon him ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the Flesh of the Child waxed warm , and he Neesed seven times , and opened his Eyes . So that from thence it seems inferrible , that as the first Man was inlivened , so this Child was revived by Inspiration . Both acts doubtless were done miraculously , because by the same divine Agent , God : yet with this difference , that the former was performed immediately by God himself ; the latter , mediately by his Instrument , the Prophet ; to whose Breath blown into the Childs Mouth , and to whose Heat communicated to the Childs Flesh , and consequently to his Blood , the Author of Life was pleased to give a Virtue so Efficacious , as to restore and renovate the Vital motions of the Blood , Heart , Lungs , and Diaphragm of the Child , that had been stopped by the cold Hand of Death : and those Motions being recommenced , and the Brain reinvigorated by a fresh influx of arterial Blood , replete with vital Spirits ; by strong contraction of its Membranes , as it were by a Critical Motion , expell'd the material and conjunct cause of the Disease , by Sternutation seven times repeted , before the Child opened his Eyes . For , that the Seat of that most acute Disease was in the Brain , is manifest even from the Childs complaint to his Father ; [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] my Head , my Head. I am not ignorant , there are some , who expresly affirm , that the word inspiration is in sacred Scriptures used only Metaphoricaly ; whether truly or not , let Divines dispute . Meanwhile I am certain , the word Spirit , upon which inspiration depends , is in many places of the holy Bible used to express Life . In Job . ( c. 27. v. 3 ) quamdiu spiritus Dei est in naribus meis , signifies , so long as I shall live , or have Life . And in Ezech ( c. 1. v. 20. ) Spiritus vitae erat in rotis , seems to me to say , the Wheels were living . Other Instances I might easily collect , if these were not sufficient to my Scope , and if I were not obliged to hasten to other appellations and Characters of Life less liable to controversy ▪ and used , by Philosophers . By Hippocrates , Life is per periphrasin , call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ignis ingenitus ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accensio animae in corde , by Aristotle . The Hebrews express it sometimes by nephesch , sometimes by neschama ; both which words indifferently signifie Soul , or Life . The Graecians , whose Language is more copiose , name it either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to Breath , or refrigerate by blowing ; nor unfitly , because to Breath or respire , is proper to living Creatures : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ aliàs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; to which Hesychius addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Latines , commonly Vita ; which is deflected from the Graec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by cutting off the Vowel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and changing b into v , as is usually done ; and sometimes Anima , whch is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Wind ; an Etymology owned by Horace himself in this odd exprssion of his , Impellunt animae lintea Thraciae ; in Carmin lib. 4. Ode 12. and before him by Lucretius ( lib. 6. ) in these Words ; Ventus ubi , atque animae subitò vis maxima quaedam Aut extrinsecus , aut ipsa ab tellure coorta . Who often calls the Soul , Ventum Vitalem . FROM the various Names , we come to some few Notions that eminent Philosophers have formed to themselves of Life ; such as among many others , seem to me more memorable than the rest , as well for the credit they have obtained in the Schools , as for the great renown of their Authors . Cardanus ( a man of admirable Subtility of Wit , in his lucid intervalls ) defines Life to be , the Operation or action of the Soul : and ( as Iul. Scaliger , in Exercit. 102 Sect. 5. not without Signs of envy , observes ) hath therein many Followers . In the number of whom I must not list my self . ( 1 ) because if Life be an action of the Soul , the Body cannot be truly said to live . ( 2 ) if Life be an action , there must be an action of an action ; for the actions of Life in Man , are ( as Arist . 2. de anima , truly teaches ) to understand , to have Sense , to move voluntarily , to be nourished , to speak , &c. and to suppose an action of an action , is manifestly absurd . In this point therefore I declare my self to be no disciple of Cardans . Fernelius ( equal to Cardan both in time and fame , nor inferior in Sagacity of Spirit ) defines life thus , Est Animantium vita , facultatum actionumque omnium conservatio . But this definition is too narrow for the thing , as taking no notice of the Body , which yet is participant of Life , and upon whose Organs the exercise of all the faculties and actions of the Soul depends . Ludovicus Vives describes Life to be , Conservatio instrumentorum , quibus anima in corpore utitur : because ( saith he ) when the instruments are corrupted , life ceaseth . But neither in this description is it safe to acquiesce . ( 1 ) because Life is conserved , not so much by the integrity of the Instruments , as by the Faculties , which are before the Instruments , and upon which all the Functions proximly depend . ( 2 ) The conservation of the Instruments doth not make or constitute Life , but rather follow it , as an effect . ( 3 ) if Life were only the conservation of the Instruments , then would it necessarily follow , that part of Life is lost or destroyed , when any of the Instruments are corrupted or cut off : which is absurd ; life being indivisible , and daily experience attesting , that one or more of the Organs of the Body , as Hands , Feet , &c , may be cut off , without diminution of Life . Which even Lucretius himself acknowledged in these elegant Verses . At manet in vita , cui mens animusque remansit , Quamvis est circum-caesis lacer undique membris : Truncus , ademptâ animâ circum , membrisque remotis , Vivit , & aetherias vitaleis suscipit auras &c. Lib. 3. Neither of these three Select Definitions proving in all points absolute and Scientific ; some here perhaps expect , that I , who am so bold as to reject them , should dare also to substitute in the room of them , some new one of my own excogitation , if not more perfect , yet at least less culpable . To these expecting Gentelmen therefore I say , that much less of skill and strength being required to demolish , than to build ; a Pigmy may be able to pull down , what Giants have raised ; and that to form a true and complete definition of any the most obvious thing in Nature , much more of Life , which is extremly abstruse , would puzzel a much stronger Brain than mine . Well then may I be excused , if conscious of my imparity to a task so desperate , I forbear farther to expose my weakness by attempting it : and choose rather to leave them to collect , what my sentiments are of the nature of Life , from my following discourse . WHICH being designed only as a modest disquisition of the natural causes of Human Life , I professedly pass by what that over-curiose nation of Scholemen , impensly addicted to notions abstracted from all commerce with the Senses , and to Speculations Metaphysical , have delivered of the Life of Spirits , of Angells , Daemon's , and other Beings of that kind , subject neither to the Laws of Nature , nor to the Empire of Fate . And this I do , because some of their Doctrines far transcend the capacity of my narrow Wit , others seem more fine than useful , and all are remote from my present institute . I omit also what our equaly acute Dr. Glisson hath with admirable subtility of Wit , and immense Labour of Meditation excogitated , and not many Years before his Death , divulged , of the Energetic Life of Nature , and its Faculties ; by virtue of which he supposed , that even the most minute particles of this aspectable World do naturally perceive , desire , move themselves with Counsel , and ( what is yet more wonderful ) frame Bodies for themselves to inhabit , animate or inform them , and perform other most noble operations . Which I do , not only because this opinion , how favorable soever , hath not yet been received as canonical by common assent of Philosophers ; but also because I humbly conceive it to be in all things ( the Name only excepted ) the same with that antique Dogma first delivered by Plato , and after asserted by his Followers , that all things in the Universe are Animate , that is , are naturally endowed [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] with Sense and Self-motion ; which hath been sufficiently impugned by Aristotle , Lucretius , Gassendus , and all others , who have refuted Plato's Doctrine de Anima mundi , upon which it is grounded . Not that I reject this opinion of natural Sense , or Perception attributed to all things , but that I am not yet convinced of the truth of it : & , Insipientis est , aliis dogmata illa aut commendare , aut convellere , de quorum veritate ipsemet adhuc dubitat . And well may I suspend my assent to this opinion , which gives to things inanimate such Faculties , which my Philosophy will not grant to any but rational Creatures . Nor indeed would either Lucretius , or Des Cartes . For the former , though , according to the Epicurean Hypothesis , which he in all things followed , he attributes to Atoms ( or as he calls them ) Solida Primordia rerum , a Spontaneous Mobility ; nevertheless denies , that they are naturally moved with Knowledg or Design , in these Verses . ( Lib. 2. ) " Nam neque consilio debent tardata morari , " Nec perscrutari primordia singula quaeque , " Ut videant , qua quidque geratur cum ratione . And the Later , in one of his Epistles to Mersennus ( Epistol . parte 2. epist. 44. ) where he strictly examines the Doctrine of a certain Monk , that ascribed to even the most minute particles of Matter , a Power of moving themselves , and other ingenite propensions ( the very same , I guess , with those supposed to be inseparably conjoyn'd with Natural Perception ) plainly declares his Judgment of the unreasonableness thereof , in these Words . Non probo indivisibilia ista , neque naturales , quas illis tribuit , propensiones ; istiusmodi enim propensiones absque intellectu concipere nequeo , & ne irrationalibus quidem animalibus tale quidquam tribuo : Sed quicquid in illis appetitus , aut propensiones vocamus , per solas Mechanicae regulas explico . These two praeliminary Advertisements premised , I come into the direct way of my intended disquisition . That the Life of Man doth both originally spring , and perpetually depend from the intimate conjunction and union of his Reasonable Soul with his Body ; is one of those few Assertions in which all Divines and natural Philosophers unanimously agree . And they have reason . For , while the rational Soul continues in the Body , so long Life continues ; and when the same is separated from the Body , in that very moment of Time , Death succeeds . Now this rational Soul being by most wise Men granted to be a pure Spirit , or substance merely Spiritual ; it is from thence necessarily consequent , that the Life of it is Substantial , that is , the very substance of it , considered ( as Metaphysicians love to speak ) non in ordine ad esse per se , sed in ordine ad operationes . For , we dull-brain'd Mortals , to whom it is not granted , to be able to conceive the nature of Beings purely Spiritual , by notions adaequate to it ; according to the Module of our understanding , distinguish even in Angels , their subsistence Fundamental , from their Energetic Nature : although in reality both are the same substance , but diversly considered . For , this substantial Life , though it may be , as to its Operations , by the same Divine Power that gave it , suspended ; cannot yet be wholly taken away , so , as that it should after continue to be a Spirit . Because if a Spirit be supposed to be deprived of Life , the very substance of it must also be supposed to be at the same time annihilated . For , who can conceive so gross a contradiction , as a dead Angel ? The same may be as truly said also of a Rational Soul , which is allowed to be a Spirit too . Wherefore the Life of it is ( as I affirmed ) Substantial and Essential , and consequently incapable to be taken away , unless the Soul or Spirit it self be at the same time annihilated . Which the Omnipotent Creator can indeed , when he shall so please , do : but it doth not appear from any place of holy Scripture , that he either hath done , or ever will do it : and therefore let no man doubt of the Immortality of his Soul. Sic etenim lethi praeclusa ' st janua menti . From this our fundamental position then , that the Life of a Man is in his rational Soul essentially ; it follows of necessity , that the same Life cannot be in his Body too essentially , but by way of Participation or Communication . Nor is it difficult to conceive in our mind , that the Life of the Body , being separable from it , is only communicated to it , or derived from another thing of a different Nature . For , if a substance essentially living , be intimately united to another substance of its own nature void of Life ; the thing composed of those two substances so united , must have Life : but so , that the first part live substantially or by virtue of its Essence ; the other , only by participation of that essential Life . Certain therefore it is and evident , that the Life of a Man comes immediately from , and depends upon the Presence of his rational Soul in his Body . Which is the Truth we sought after . I say , immediately ; because the Life of the Soul is originally from God , who created it a living Substance . Of the Souls of Brute Animals , the same may not be affirmed . For though it be true indeed , that their Souls also are the Principle or Fountain whence Life is communicated to the Bodies they inform ; yet 't is equally true , that these Souls being Material or Corporeal , their Life cannot be essential to the matter , of which they are composed , but flows from , and depends upon the determinate Modification of that matter , from which their Souls Result . So that in Brutes , as it is the Mode or manner of the disposition of the Matter , not simply the matter it self , that constitutes the Soul : So it is the Hypostasis or subsistence of the same Mode , upon which alone the Life , that is , the Act , Energy and Vigor of the Soul depends . No wonder then , if we believe the Souls of all Brutes to be by their nature Mortal , and to be actually dissolved , together with their Bodies , by Death . That I may explain what I understand by the Modification of the matter which is here supposed to constitute the Soul of a Brute ; give me leave , in this place to make a short halt ( for it is not a digression ) while I briefly declare what my sentiments are concerning the Souls of Brutes . I humbly , and with Submission to wiser Heads , conceive ( 1 ) That the diversity of kinds observed among Brutes , proceeds immediately from the divers Modifications of the common matter of their Souls , and the respectively divers Organizations of their Bodies : from both which by admirable artifice conjoyned and united into one complex System or Machine , various faculties and proprieties must of necessity result , by which those several kinds are among themselves distinguished . ( 2 ) That the Specific or determinate Modification of the Soul , and respective Organization of the Body , in every distinct kind ; is to be wholly attributed to the Plastic virtue or formative Power innate and affixed to the Seed of the Generants . ( 3 ) That this Plastic virtue is originally founded in the still efficacious Fiat pronounced in the act of Creation , by the Divine Architect of all things : who commanding all Animals to increase and multiply , gave them at the same time power to fulfill that Command , by endowing their Seed with an active Principle to form , and impressing upon that Agent , a certain idea or exemplar , according to which it is obliged and directed how to form , and not otherwise ; provided the Matter upon which it operates , be obedient and susceptible of that Idea . So that the Idea first conceived in the Divine Intellect , and then prescribed as a Pattern to the Plastic Spirit , with which the genital matter is impregnated ; being not in all kinds , nay not in any two kinds of Animals one and the same , but a peculiar Idea assigned to each kind : it comes to pass , that the Plastic Spirit thus directed , regulated , and confined by the Law of Nature , doth out of that genital matter form the Soul , and Organize the Body of every Brute Animal of any one of those numerous kinds , exactly according to the prototype of that kind . And by this means I conceive all Brutes to be generated , both Soul and Body ; and their distinct Species , without confusion , or innovation , conserved throughout all ages . If I conceive amiss , be pleased to consider , that many excellent Wits , treating of the same Subject , have done so before me ; and that the Theorem it self is so abstruse , that , as Cicero ( 2. Tusculan . ) said of the various Opinions of Philosophers about the nature of a Soul , Harum Sententiarum quae verasit , Deus aliquis viderit ; quae verisimillima , magna quaestio est : so may I say , Man may dispute , what is most probable , but God alone knows what is true , concerning the Souls of Beasts , and their production . Notwithstanding this darkness of my way , I must adventure to go a little farther in it , and endevor to explain ( 1 ) What the Substance of a Sensitive Soul is , or of what Particles it is contexed ; ( 2 ) In what the Life or Act and Vigor of it consisteth ; and ( 3 ) What are the primary Functions and Operations of it . As to the First then , it seems highly probable , that a Sensitive Soul is not a pure Spirit ( such as the rational Soul of Man is ) but a meer Body , yet a most subtile and extremely thin one , as being context of most minute and most subtile Corpuscules or Particles . For , if it were Incorporeal , it could neither act , nor suffer in the Body which it animate's or informs : not Act , because it could not touch any part ; not Suffer , because it could not be touch't by any part of the Body . But that it doth both act and suffer in the Body , is most evident from its Sensations of external Objects , from its affects or Passions consequent to those Sensations , from the motions it causeth in the Members respective to those Passions , and from its Union and consension with the Body in all things . I call it therefore a Body , and say , that it is composed , or by an admirable contexture , made up of most thin and most subtile Particles , such perhaps as are most smooth and most round , like those of Flame or Heat : because otherwise it could not diffuse it self so swiftly through , nor cohere within with the whole Body and all parts of it ; and because when it departs out of the Body , the Body is not perceived to lose any the least thing of its former Bulk , Figure , or Weight ; no more than a Vessel of Wine loses by the exhalation of its Spirits , or a piece of Amber-Grise loses by emission of its Odor . So that we may imagine , that if the whole sensitive Soul of an Elephant were conglomerated or condensed , it might be contained in a place no bigger than a Cherry-stone . These constituent particles or Elements of a Sensitive Soul , I suppose to be for the most part analogous to the nature of Fire : because the natural heat of all Animals comes from the Soul , and their Life consisteth in that Heat . I also suppose them to be at first conteined in the genital matter : the most spirituose or active particles of which are in the act of formation , by the Plastic Virtue Selected , Disposed , Formed , and as it were contexed into a little Soul ; and the grosser or less agil framed by degrees into an organical Body of competent dimensions , and of Figure answerable to the Specific Idea by the Divine Creator pre-ordained and assigned to that Species , to which the Generants belong . And this I suppose , because the brisk , vigorous and swift motions of the Soul in the Body , require it to be composed of particles most subtile and active ; and because as well the Soul , as the Body , is by all Philosophers granted to be formed of the seminal matter ; and because otherwise Brutes cannot be properly said to generate their like in Specie , and by consequence , the Power to that end entailed upon them , by the first and universal command of God , increscite ac multiplicamini , would be rendr'd of no effect . I farther suppose , that this Embryon Soul after this manner newly formed , or as it were kindled , is dayly augmented , by accession and assimilation of like Particles , as the Body is augmented out of the grosser and less fugitive Parts , of the Aliment : till both Soul and Body have attain'd to the standard of Maturity , or perfection of growth ; thenceforth slowly declining in Vigor , by degrees answerable to those of their ascent , till they arrive at their final Period , Death , which dissolving the system or contexture of the Soul , leaves the Particles of which it was composed , to fly away , and vanish into Aire ; and the Body to be resolved into its first Principles , by slower corruption . For , Nutrition and Augmentation are ( as yesterday I proved ) Operations of the Plastic Virtue continually reforming the whole Animal : and the duration or subsistence of the Soul is the Vinculum of the whole composition or concretion . So that the Soul may be , by an apposite Metaphor , called the Salt or Condiment that preserves the fleshy parts of the Body from putrefaction ; as the Spirits of Wine preserve the whole Mass of Liquor through which they are diffused , from losing its Vigor and generose quality : and according to that oraculous saying of Hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Soul is always generated anew till Death . Which very thing is argument enough to evince , that if it be not really a most thin Flame , finer and more gentle than that arising from the purest Spirit of Wine burning within a paper Lantern , it is at least very like to Flame . For , as this , so that is every moment regenerated , at once perishing and reviving : perishing by continual dissipation of some Particles , and reviving by continual accension of others out of its proper aliment ; the more subtile and sulphureous Particles of the Blood serving to repair the decays of the Soul , as the grosser Particles of the succus nutritius are convenient to recruit the exhausted substance of the Body . So that it was not without reason , that Democritus , Epicurus , Lucretius , and Hippocrates , among the Antients ; and among the Moderns , Fernelius , Heurnius , Cartesius , Hogelandus , Honoratus Faber , and Dr. Willis , held the Soul of a Brute to be of a firy substance : and that Aristotle himself called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and that the Ld. Chancellor Bacon ( natural Hist. centur , 7. ) makes one of the two radical differences between Plants and Animals , to consist in this , that the Spirits of living Creatures hold more of Flame . Finally I conceive , that this sensitive Soul , however it be a thing mixt or composed of Particles among themselves in Magnitude , Figure , Position , and Motion somwhat various , is notwithstanding by admirable Artifice so constituted , and the parts of it so contemperate and context , that it is made one most thin , and yet continued and coherent substance , diffused through the whole Body . Nor can its component Particles , while it subsists in the Body , be dissociated ( otherwise than by their own evolation , which is instantly supplied by the accession and unition of others ) no more than the natural smell , colour , or tast can be separated from an Apple , Peach or any other Fruit. This universal diffusion of it through the Body , is what the Ld. Chancellor Bacon calls , Branching of the Spirits ( in Nat. Hist. Cent. 7. Paragraph . 1 ) where he saith , the Spirits of things Animate are all continued with themselves , and branched in Veins and secret Canales , as Blood is ; and what Dr. Willis calls , Coextension of the Soul to all parts of the Body . Granting then , that this most thin , continued and diffused Substance is conteined in the Body , and as it were coherent with the same , thereby sustained and bounded ; we may with the more probability conceive , that it is to the Body the cause of all the Faculties , Actions , Passions , and Motions belonging to its Nature , as the Organ of such a Soul ; that it keeps the Body together , at once both conserving , actuating , managing and governing it ; and that it can be no more separated from the Body , without the dissolution thereof , than the Odor can be separated from Frankincense , without destroying the nature of it . And this I think sufficient to explain what I conceive of the first quaestion proposed , viz. of what Substance the Soul of a Brute is , and of what Particles composed . As to the Second , viz. wherein the Life of such a Soul doth consist ; it seems to me probable , that since Life , according to the general notion of it , is nothing but Usura quaedam vigoris , mobilitatisque facultatum activarum ejus rei , cui inest ; the Life of a sensitive Soul is immediately founded in a certain Motion of the active and spirituose Particles of which it is composed : as the Life of an Animal consisteth in the continuation of the same determinate Motion of those Spirits , by which it was at first kindled ; and of the actual exercise of the Faculties that emerge or result from the union of the Soul with its Body , by the Fabrick of the various Organs thereof adapted to perform all the various Functions , Offices and Actions requisite to consummate the nature of such an Animal in Specie . What kind of Motion that is , in which , as in its Origine , I conceive this Life to be founded ; I shall by and by declare , when I come to enquire what is the immediate Subject or Seat of Life ; having first endeavor'd to solve the Third Question proposed , viz. what are the principal Faculties and Operations of a sensitive Soul. These then are ( as ye well know ) all comprehended in Life , Sense , and motion Animal : of which I shall here consider only the Second , reserving the First till by and by , and the Last till the Clew of my method hath brought me to treat of it in its proper place . As to the Faculty of Sense therefore , which constitutes the chief difference between living Creatures and things inanimate , which Lucretius elegantly call's animam ipsius animae , and the extinction or total privation of which is Death ; since I have supposed a sensitive Soul to be Material or Corporeal , I must seek for this noble Power , whereby she is qualified , not only to perceive external Objects , but to be also conscious of all her Perceptions , in Matter after a certain peculiar manner , so or so disposed or modified ; and in nothing else , lest I recede from that supposition . But in what matter is it most likely to be found , whatsoever the determinate modification requisite to create such a Power shall at length be imagined to be : in the Matter of the Soul herself , or in that of the Body she animates . Truly , if we distinctly examine either the Soul or Body of a Brute , as not conjoyned and united into one Compositum ; we shall have a hard task of it , to find in either of them , or indeed in any other material Subject whatsoever , any thing to which we may reasonably attribute such a Power of perceiving and self-moving . But , if we consider the whole Brute , as a Body animated , and by Divine Art of an infinite Wisdom designed , framed and qualified for certain actions , Uses and ends : then we may safely conclude , that a Brute is , by the law of the Creation or institute of Almighty God , so made and comparated , as that from such a Soul and Body united , such a confluence of Faculties should result , as are necessary and convenient to the uses and ends for which it was designed . Do but convert your thoughts awhile upon Mechanic Engines , and seriously contemplate the motions , powers and effects of them . Composed they are all indeed of gross , solid and ponderose Materials ; and yet such is the designe , contrivance and artifice of their various parts , as that merely from their Figures , positions and motions of them conjoyn'd into one complex Machine , there do necessarily result certain and constant operations , answerable to the intent and scope of the Artists , and far transcending the forces of their divided ingredients . Before the invention of Clocks and Watches , who could expect , that of Iron and Brass , dul and heavy Metalls , a Machine should be framed ; which consisting of a few Wheels indented in the circumference , and a Spring commodiously disposed , should in its motions rival the Celestial Orbs , and without the help or direction of any external mover , by repeted revolutions , measure the successive spaces of Time , even to Minutes and Seconds , as exactly almost as the revolutions of the Terrestial Globe it self ? And yet now such Machines are commonly made even by some Black-Smiths , and Mens admiration of their pretty artifice long since ceased . If then in vulgar Mechanics , the contrivance and advantagious dispositions of matter , be more noble and efficacious than matter it self : certainly in a living Automaton or Animal consisting of an active Soul and organic Body intimately united , the Powers emergent from the force of such a Soul , and from a conspiracy and cooperation of so many , and so various Organs , all so admirably formed , ought to be esteemed incomparably more noble , more Energetic . If the art of Man , weak and ignorant Man , can give to Bodies , of themselves weighty , sluggish and unactive , figure , order , connexion and motion fit to produce effects above the capacity of their single Natures : What ought we to think of the Divine art of the Creator , whose Power is infinite , because his Wisdom is so ? Cùm magnes ( cui Thales propterea animam attribuit ) ferrum ad se attrahit , domitrixque illa rerum omnium materia ( ut ait Plinius , l. 36. c. 16. ) ad inane nescio quid currit ; & acus ferrea eidem affricta , mundi cardines perpetuò respicit : cùm horologia nostra singulos diei noctisque hor as constanter indicant : an non corpus aliud ( praeter elementa ) idque divinius participare videntur ? Quòd si ex artis ' dominio & gubernatione , tam praeclara quotidie supra rerum ipsarum vires efficiantur ; quid ex Naturae praecepto ac regimine fieri putabimus , cujus ars solùm imitatrix est ? Et si hominibus serviendo , tam admiranda perficiant ; quid , quaeso , ab iis expectabimus , ubi instrumenta fuerint in manu Dei ? Harv . in lib. de generat . Animal . exercit . 70. Could not He , think ye , who by the voice of his Will call'd the World out of Chaos , and made so many myriads of distinct beings out of one and the same universal Matter ; could not He , I say , when he created Brutes , so fashion and organize the various Parts and Members of their Bodies , thereto adjust the finer and more active contexture of their Souls , and impress such motions upon them , as that from the union and cooperation of both , a syndrome or confederacy of Faculties should arise , by which they might be qualified and inabled to live , to perceive , to know their perceptions , to move and act respectively to the proper ends and uses of their Creation ? Undoubtedly He could ; and 't is an Article of my belief , that He did . When ye hear a Church Organ , is it not as delightful to your Mind , as the Musick is to your Ear , to consider how so many grateful Notes and Consonances , that compose the charming Harmony , do all arise only from Wind blown into a set of Pipes , gradually different in length and bore , and successively let into them by the apertures of their Valves ? and do ye not then observe , the effect of this artificial instrument highly to excell , both the Materials of it , and the Hand of the Organist that play 's upon it ? The like Harmony perhaps ye have sometimes heard from a musical Water-Work , that plaid of its self , without the Fingers of a Musician to press down the Jacks , merely by the force of a Stream of Water opening and shutting the Valves by turns , and in an order predesign'd to produce the harmonical Sounds , Consonances and Modes requisite to the composition , to which it had been set . Now to this Hydraulic Organ ye may compare a Beast , whose Soul being indeed , by reason of a certain modification of her matter , qualified to perceive the various impressions made by objects upon the Nerves of the instruments of the Senses ; and to perform many trains of Actions thereupon : is yet so limited in her Energy , that she can perform no other actions , but such as are ( like the various parts of an harmonical Composition ) regularly prescribed ( as the Notes of a Tune are prict down on the tumbrell of our Instrument ) by the Law of her Nature , and determined for the most part to the same scope , the Conservation of herself and the Body she animates . So that she seems qualified only to produce a Harmony of Life , Sense and Motion : and this only from a certain contexture of the spirituose Particles of the matter of which she is made , and from the respective Organization of the Body in which she acts . But from what kind of texture or modification of the supposed Particles , doth the faculty of Perceiving or discerning Objects arise ? For , what I have hitherto said , is too general to explain the particular reason of the thing here inquired , viz. qua ratione fiat , ut res sentiens creetur ex rebus insensilibus ; whence it is , that a corporeal Soul , composed of matter in it self wholly void of Sense , acquires the power of Sensation . I say therefore , that this is indeed the difficulty that remain's here to be solved : but such a difficulty , that I dare not attempt to solve ; having much more reason to believe , that it will to the end of the World remain indissoluble . For , to comprehend , what particular Mode of composition or contexture of insensil Matter , that is , that gives to it the nature of essence and faculties of a sensitive Soul ; seems to me far to transcend the capacity of human understanding : and whosoever shall with attention and Judgment read what that most acute , and no less profound Philosopher , Gassendus hath written on this Aenigmatic Question , Quî sensile gigni ex insensilibus possit ? ( in lib. 10. Diogen . Laertii ) will ( I presume ) with him conclude , Hanc rem videri omni humanâ perspicaciâ , & sagacitate superiorem . Leaving then this Problem , as I found it , desperate ; and ending the halt I , with your permission , made , to consider the nature , Life and Principal Faculties of a sensitive Soul : I proceed to the THIRD capital Enquiry designed in this discourse . ¶ WHAT Opinions I at present hold to be most probable , as well concerning the nature of Life in general , as touching the different origines of Human , and Brutal Life in particular ; ye have with obliging patience heard . Be pleased with like patience to hear also what I have to say , concerning the SUBIECT wherein the Life both of Man and Brutes seems primarily to Subsist . That the Life of all Animals is originally as it were kindled in their Blood , we may learn from the wisest of Men and Kings , Salomon himself . Who in his Book of Wisdom ( Cap. 2. v. 2. according to the Graec version of the LXX Interpreters ) introduceth impious Men discoursing among themselves of the short , incertain and easily extinguishable Life of Man , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; quoniam fumus est afflatus in naribus nostris , & serino scintilla in motu cordis nostri ; which our last Translators have thus englished ; for the Breath in our Nostrils is as Smoke , and a little Spark in the moving of our Heart . For if by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Life be understood ; we may from this remarkable text safely infer , that Salomon was not far from holding the same Opinion concerning the Fountain or Origine of Life , that is asserted by all our modern Anatomists , viz. that Life first ariseth from , and is perpetually as it were kindled a new by the motion of the Blood : though it be scarce probable , he had any the least knowledg of the perpetual Circuition or Circulation of the Blood , first discovered to the World by our thence immortal Dr. Harvey . And by one infinitely greater than Salomon , even by the Author of Truth , and giver of Life , God himself , we are certainly taught ; that the Life of all Animals , of what kind soever , is seated primarily , and doth continually subsist in the Blood , tanquam in subjecto suo primordiali ; or at least in some certain humor analogous to Blood , and therefore not unworthy to be call'd a vital Humor . For ( in Levit. cap. 17. v. 14. ) He saith expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ye shall eat the Blood of no manner of Flesh ; for the Life of all Flesh is the Blood thereof . Being then by Divine Authority assured , that Life is the Of-spring of the Blood , and perpetually resident therein ; we may with good reason distinguish Life into Original , and Influent . The Former is that , which is perpetually as it were kindled in the Blood passing through the Ventricles of the Heart , not from the influx of any adventitious Principle , but by the Sole power and energy of the vital Spirit itself contained in , and ruling the Bloud . For , the vital Motion itself comes immediately from no other Principle but that ruling Spirit : and therefore the Act of the same Spirit is , by consequence , Vital . And forasmuch as the reason of the actual Heat of the Blood , consisteth only and wholly in that vital Motion ; that Heat also must be Vital , and the regent Spirit , that suscitates that motion , first in it self , and then in the Blood , must be the true Fountain and Origin of the vital Heat . This great truth certainly was not unknown to the Antients . For Virgil seems to more than hint it in that Verse of his ( Aeneid . lib. 10. ) . Una eademque via sanguis animusque sequantur : And Suidas , where he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; also ( as Aristotle relates ) Critias , who held , Sentire , maximè proprium esse animae , atque hoc inesse propter sanguinis naturam . To these may be subjoyned Thales Milesius , Diogenes , Heraclitus , Alcmaeon &c. who all consented in this position , id animam esse , quod sua natura vim movendi obtineret . Evident it is then , that this Doctrine , that the vital Spirit is the principle of motion or heat , and consequently of Original Life in the Blood , was taught by some of the antient Philosophers ; though probably not so clearly and fully , as by the Anatomists of our Age , who have had the advantage to know the whole mystery of the Circuition of the Blood , whereof the former seem to have been ignorant . Hence it appears , how far those of our late Writers have erred from the Truth , who permitting their Phantacy to overrule their Judgment , and indulging I know not what Chymical shall I say , or Chimerical Hypotheses drawn from the contrariety between Alchali's and Acids , have confidently taught , that Life ariseth from a conflict or Fight , of two Antagonists , whether of an Acid or Saline and a Lixiviose ; or of a Saline and Sulphureose ; or of the Bile , Chyle , or nitroaereal Spirit and the Blood. For , the vital Motion really proceeds ( as I said ) from the very nature of the thing which causeth it ; that is , in the Blood , from the vital Spirit regent of the Blood ; which being naturally agil , active and votatil , and alwaies endevoring to extricate itself , necessarily contends with the grosser parts that clogg and restrain it , and by that contention excites motion in the Blood , and such a motion upon which the vitality of the Blood depends . Impossible therefore it is , that Life should come to the Blood from a mutual conflict of extraneous or forein Principles , whatsoever they are supposed to be . The Later or Influent Life is communicated from the Blood now impregnated with vital Spirits , to all parts of the Body . Of which much remains to be spoke in its proper place . Meanwhile , that we may know what is to be understood per curriculum vitae , the race or cours of Life ; 't is necessary for us to run through all the Uses and Acts of the Blood , while it flows in a Circle to and through all parts of the Body . For , these being attentively survey'd , will at last reward our diligence with Light enough to direct us to judge more clearly of the Power and Energy of as well Original , as Influent Life . But first ( for perspicuites sake ) we must advert , that Arteriose Blood seems to differ from Venose , chiefly in this ; that in Arteriose Blood , the Heat or Motion Vital ( for both are one thing , and so we shall by and by find them to be ) is actual ; in venose , only in the way or disposition to become actual ; as will appear from our following discourse concerning the Acts of the Blood in the race of Life . Which are accompted in number five , viz. ( 1 ) Actual Generation of Original Life , or of vital motion or heat in the Blood itself ; ( 2 ) Excitation of the Pulse of the Heart and Arteries ; ( 3 ) Distribution of the Blood by virtue of that pulsation ; ( 4 ) Communication of Life to all parts of the Body , by means of that distribution ; and ( 5 ) Reduction of arteriose Blood to the state of Venose ; the exhalations of it being first , partly consumed , partly condensed and absorp't into the Lympheducts . Of each of the Acts we must particu-larly enquire . The FIRST Act , viz. the Generation of Original Life in the Blood it self , seems to be perform'd in this manner . The vital Spirit , rector of the Blood , by its own natural force and expansive energy endevors to exagitate and expand the Blood now again brought into the Ventricles of the Heart : while the grosser parts of the Blood , by their nature more sluggish and unactive , resist and hinder that endevor to expansion . From this resistence or checking , instantly arises a certain Colluctation or mutual striving between the expansive motion or endevor of the vital Spirits , on one part ; and the renitency of the grosser parts of the Blood , on the other . And from this Colluctation , an actual Heat is quickly excited or kindled in the Blood : actual Heat being nothing else but an expansive Luctation of the Particles of the Body or Subject in which it is ; as the illustrious Lord Chancellor Bacon hath with admirable sagacity , from many instances collected , in historia calidi , in novi Organi Pag. 218. Seeing therefore , that this motion of the Blood consisteth in the expansive endevor of the Spirits , and the reluctation of the other parts of it ; this Motion , consequently is actual Heat . But , because this expansive Luctation is not hostil or noxious , but Amicable , Benign , and tending not only to the conservation of the Blood , but also to the exaltation of all its Faculties and Operations ; and because it comes ( as I said a little before ) from within , from the Spirit conteined in , and ruling the Blood : therefore the Motion or Heat thence resulting , is also Vital . For in that very expansive motion of the Blood , doth the formal reason of Life originally consist . This being a Theorem not a little abstruse , and of very great Moment , chiefly to Physicians ; 't is requisite , I should endevor both to clear and establish it . That I may do so , I begg leave to set before you a short Series or Train of certain Propositions ; of which the subsequent depending ( like the Links of a Chain ) upon the antecedent , they may at length convince you of the Truth from thence to be concluded . PROPOS . I. The Heat is only Motion . THe verity of this is apparent ( 1 ) From Flame , which is perpetually and violently Moved . ( 2 ) From the like agitation of all parts of servent or boyling Liquors ; ( 3 ) From the incitation and increment of Heat caused by Motion ; as in blowing up Fire by Bellows or Winds : ( 4 ) From the very extinction of Fire and Heat by all strong compression , which arresteth the Motion thereof , and instantly causeth it to cease : ( 5 ) From hence , that most Bodies are destroyed , at least sensibly altered by all Fire , and by strong and vehement Heat ; which introducing a Tumult , Perturbation , and rapid Motion upon their parts , by degrees totally dissolves the cohesion or continuity of them . Nevertheless this Proposition is to be understood with due limitation , or as it stands for the Genus of Heat : not that Heat generates Motion , or that Motion generates Heat always ( tho both these be in some things true ( but that Heat it self , or the very essence of Heat is Motion , and nothing else ; yet a certain peculiar sort of Motion , or limited by the differences to be subjoyned . PROPOS . II. That Heat is an Expansive motion , by which a Body strives to dilate it self , and recede into a larger space , than what it before possessed . THis also is evident ( 1 ) In Flame , where the Fume or Fat Exhalation manifestly widens itself , and spreads into Flame ; ( 2 ) In all boyling Liquors , which sensibly swell , rise up , and emit Bubbles ; still urging the process of self-dilation , untill they become more extense , and are turned into Vapor , or Smoke , or Aire ; ( 3 ) In Wood and all other combustible matter set on Fire , where is sometimes an exudation of moysture , alwaies an evaporation ; ( 4 ) in the melting of Metals ; which being most compact Bodies , do not easily swell and dilate themselves ; and yet the Spirit of them , being once excited by Fire , begins instantly to dilate itself , and continues to push away and drive off the grosser parts , till their coherence being interrupted , they become liquid : and if the Heat be more and more intended , it dissolves and converts much of the fixed Metal into a volatil Substance ; Gold only excepted : ( 5 ) in a Staff of Wood or Cane , which being heat in hot Embers , becomes easily flexible ; a sign of internal dilatation : ( 6 ) In Aire above all things , which instantly and manifestly expands itself by a little Heat : ( 7 ) In the contrary nature of Cold ; which contracts most Bodies , forcing them into narrower spaces , and shrinking their dimensions ; so that in extreme Frosts , Nayls have been observed to fall out of Doors , and Vessels of Brass to crack , with many other admirable effects of great Cold , noted by the Honourable Mr. Boyl in his most accurate History of Cold. So that Heat and Cold , though they do many actions common to both , are yet è diametro contraries in this ; that Heat gives a Motion expansive and dilating , but Cold gives a Motion contractive and condensing . PROPOS . III. That Heat is a Motion expansive , not uniformly through the whole Subject , but through the lesser Particles thereof ; not free , but checkt , hinder'd , and repulsed or reverberate : So that the Motion becomes interrupt , alternative , perpetually trembling , and striving , and incited by that resistence and repuls . Whence comes the Fury of Fire and Heat pent in and opposed in their Expansion . OF this we have instances . ( 1 ) In Flame , boyling Liquors , melted Metals , glass Furnaces &c. all which perpetually tremble , swell up , and again subside alternately : ( 2 ) In Fire , which burns more fiercely , and scorches more ardently in frosty Weather : ( 3 ) in common Weather-glasses ; in which when the Aire is expanded uniformly and equally , without impediment or repuls , no Heat is perceived : but if you hold a Pan of burning Coals near the bottom , and at the same time put a Cloth dipped in cold Water upon the top ; the check and repuls thereby given to the expansion of the Aire , will cause a manifest trepidation in the Water , and intend the borrowed Heat of it . ( 4 ) In Winds pent in , which though they break forth with very great violence , so that their motion must needs be extremely rapid and dilating ; do not yet from thence conceive any sensible Heat : because the motion is in all the particles of them equally , and proceeds uniformly , without check or interruption : whereas in the burning Wind , from thence called by Aristotle ( in Meteor . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great heat seems to be generated from the frequent repulses and repercussions of its rapid Motion , insomuch that it scorches where it blows ; chiefly in narrow and deep Vallies , where it is kept in on both sides , and wheel'd about into eddies or Whirle-Winds . ( 5 ) In the very manner of Ustion or burning , which is always transacted through the minute Pores of the Body burnt ; so that Ustion doth always undermine , and penetrate , and prick , as if it were done by the points of a great many Needles . Thence it seems to come also that Aqua Fortis , Chrysulca and other dissolving Liquors ( if proportionate to the Body on which they act ) do the work of Fire , by their penetrating , pungent , and corroding Motions . PROPOS . IV. That this expansive , repuls'd , alternative and penetrating Motion requisite to the generation of Heat , ought to be also rapid ; and to be made by Particles , minute indeed , but not reduced to extreme subtilty . THe verity of this proposition may be collected ( 1 ) From a comparation of the works of Fire , with the works of Time or Age. For , Age dries , consumes , undermines , and incinerates , no less than Fire , yea far more subtilly : but because the motion that causes these effects , is both very slow , and performed by Particles extremely minute ; therefore no sensible Heat is thereby produced . ( 2 ) from comparing the dissolution of Gold , with that of Iron ; the first , in Aqua Regis ; the other in Aqua Fortis . For Gold is dissolved calmly , without tumult or effervescence raised in the dissolvent : Iron , not without vehement excitation of Heat : probably because in Gold , the ingress of the Water of Separation is slow , mild , and subtilly insinuating , and the yeilding of the parts of the Gold easy ; but in Iron , the ingress is rough , difficult , and with conflict , the parts of the Iron with greater obstinacy resisting the motion of the dissolvent . ( 3 ) From Gangrens and Mortifications ; which invade and spread without inducing much either of heat or pain , by reason the motion of putrefaction is both slow , and performed by Particles extremely subtil ; otherwise it would certainly cause Pain in the part affected . Now from these Propositions ( the three latter of which are certain necessary Limitations of the first ) we may deduce this genuine conclusion ; That Heat is a certain Motion , expansive , checkt or repuls'd , striving , quickned or incited by opposition , perform'd by minute Particles , and with conflict and some impetuosity . Which to me ( I declare ) seems to be so perspicuous and convincing , that I dare promise , that if any man be able to excite a Motion tending to dilatation or expansion of the Movent , and then to repress that motion , so as the dilatation may not proceed equally and uniformly , but prevail and be repulsed alternately : he shall thereby most certainly generate Heat in the Body whose parts are so moved , of what kind or constitution soever the Body shall be . For , whether it be a Body Elementary ( as they speak ) or luminose or opaque ; rare , or dense ; locally expansed , or contein'd within the bounds of its first dimensions ; tending to dissolution , or remaining in its stare ; whether it be Animal , Vegetable , or Mineral , Water , or Oyl , or Aire , or any other substance susceptive of the Motion described ; it will make no difference , as to the effect aimed at , the production of actual Heat . Why then should I not believe , that Nature hath instituted such an actual Motion or Heat in the Blood of Animals , that Life Original might be therein perpetually generated : since to make that actual Heat also Vital , nothing more is required ( as I said before ) but that it arise from an internal Principle or Mover , viz. the vital Spirits ingenite in the Blood ; and that it be amicable , benign and placid , as in the State of Health it always is ; and since both those requisite conditions or qualifications are found in the motion of the Blood ? If in the assertion of the precedent Propositions , or in the deduction of my conclusion from them , I have from weakness of Judgment , admitted any Paralogism ; I shall receive the discovery thereof as a singular favor from any man of greater perspicacity , and more skilful in the art of reasoning rightly , and will ingenuously acknowledg and retract my error . Meanwhile I acquiesce in this perswasion , that the vital Heat of Animals , is an expansive Motion of the Spirits of the Blood , somewhat checkt or repulsed , but still endevoring with sufficient force , and alternately prevailing : which I owe , partly to the Ld. Chancellor Bacon ( in novo Organo , ubi agit de praerogativis instantiarum , in vindemiatione 1. ) partly to his equal sectator , Dr. Glisson , who had the felicity to improve whatsoever he had borrowed , and to raise illustrous Theories from obscure hints . But hold a little , and give me space to reflect upon what I have lately said . Have I not in this place incurred the danger of being accused of contradicting myself ? 'T is not half an Hour since I declared my assent to that common Doctrine of all Theologs , and most Philosophers , that the Life of a Man doth originally spring from , and perpetually depend upon the union of his rational Soul with his Body . And now I affirm , that the Life of all Animals ( Man himself not excepted ) consists in the expansive motion of the Spirits in their Blood. Are not these two assertions to be numbred among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things inconsistent , yea manifestly repugnant each to the other ? If either of them be true , is not the other necessarily false ? To obviate this formidable accusation , I say ; that these two positions , though seemingly opposite , are yet really capable of reconciliation each to the other ; and by consequence , both may be true . For ( 1 ) well known it is to all versed in the Jewish Commentaries upon the Pentateuch , that the most learned Rabbins , interpreting these words in the History of Mans Creation ; Deus inspiravit in faciem hominis spiraculum vitae ; to shew the excellency of Man above all his fellow Creatures , give this Paraphrase upon them : Homini Deus in creatione imaginem suam indidit , & inspiravit halitum vitae duplicis , mortalis & immortalis . So that according to the Sense of this Paraphrase , at least if I understand it rightly , God was pleased to give to Man a double Life , not two lives successive , one before Death , the other after ; but two conjoyn'd in the Body : one Immortal , which can be no other but that which is essential to the rational Soul , and communicated to the Body , by virtue of the intimate union of those two so different substances ; the other Mortal , common to Brutes also , and extinguishable by death , which I deduce from the expansive motion of the Spirits of the Blood. Nor hath this interpretation of the Iewish Doctors been ( for ought I know ) rejected by the Christian Scholes , as unsound , much less as Heretical : and therefore I humbly conceive , it is not unlawful for me to embrace it . ( 2 ) That in this Life , every individual Man hath also two distinct Souls ; one Rational , by which he is made a reasonable Creature ; the other , Sensitive , by virtue of which he becomes a Sensitive Animal : and that these are coexistent , conjunct , and cooperating in him , untill death , which delivers the first into a free injoyment of her essential immortality , but dissolves the latter into the Elements or matter , of which it was composed ; is an opinion very antient , highly consentaneous to reason , and defended , not only by many eminent Philosophers as well antique as modern , but even by some Divines of great learning , Piety and Fame ; among whom I need name only Gassendus , of the Roman , and Dr. Hammond , of our Church . The former of which hath professedly asserted it in Physiologia Epituri , cap. de Animae sede : the other in Notes on the 23. Verse of the 5 Chap. of St. Pauls first Epist. ad Thess. Where interpreting these Words of the divinely inspir'd Author ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , integer vester spiritus , & anima , & corpus he conceived , that the Apostle divides the whole Man into his three constituent parts , viz. the Body , which comprehends the Flesh and Members ; the Sensitive or Vital Soul , which is common also to Brutes ; and the Spirit , by which is denoted the reasonable Soul originally created by God , infused into the Body , and from thence after death to return to God ; and this his exposition he confirms by agreeing Testimonies of many Ethnic Philosophers , and some antient Fathers . Much more I should here have said in defence of this opinion , had I not thought it less labour to direct the unsatisfied , to a little Treatise intitled a Natural History of the Passions , publish'd about three Years past , where the Author professedly handles it . Now if either of these two recited opinions be granted to be true ( and 't is no easy task to refute either of them ) then both my positions , that occasioned my recital of them , may be also true ; and so the supposed inconsistency of them solved . Presuming then , that what I have said concerning the First Act of the Blood , or the Generation of Original Life in the Blood , and the manner how it is performed , is probable , and sufficient to explicate the Theorem ; I here conclude my discourse of it . ¶ The SECOND Act of the Blood in the race of Life is , the Excitation of the Motion or Pulsation of the Heart and Arteries , which seems to be done in this manner . The Blood descended partly out of the Trunc of the Vena Cava , partly from the Arteria Venosa , into the Ears or Portals of the Heart ; and there beginning its expansive motion , fills them even to distention ; and by that distention irritates or incites their Fibres , which are numerose and strong , to contract themselves , by the motion of Restitution . By this constriction of the Fibres on all sides , the cavities of the Ears of the Heart are necessarily closed or streightned ; and by consequence , the Blood newly admitted into them is sequeez'd out into the two Ventricles of the Heart , forcing the Valves called Tricuspides , or Trisulcae , which are seated at the Gates or Mouths of the Ventricles , and open from without inward , to open themselves and give way . The Blood thus propuls'd into the Ventricles of the Heart , and somewhat increasing or intending its expansive Motion , fills them even to distention , and to the shutting of the Valves , which it so lately open'd , so that at that time no more Blood can be admitted , nor what is admitted , recoyl or return by the Wicket through which it enter'd . The Ventricles of the Heart being thus filled and distended , and by virtue of their Fibres spontaneously contracting themselves into a much narrower compass , strongly compress the Blood contained in them , and force it to thrust back three other Valves call'd Sigmoides , which open outwards , and to rush forth , partly into the Venae Arteriosa leading it into the Lungs from the right Ventricle , partly into the Aorta or great artery from the left . By this constriction of the two Ventricles of the Heart , which is their proper and natural Motion , the Circulation ( as they call it ) of the Blood is chiefly effected : that Blood which is out of the right Ventricle express't through the Vena Arteriosa into the Lungs , being impell'd forward till it arrive in the Arteria Venosa that brings it into the left Ventricle ; and that which is expell'd from the left Ventricle into the great Artery , being by the Branches thereof distributed into all the parts of the Body . The Blood being in this manner squirted out , and the irritation ceasing ; the Ventricles instantly restore themselves to their middle position , and make way for the reception of more Blood from the Ears of the Heart , as before ; and then being by the Influx and expansive Motion thereof , again distended and irritated , repeat their Constriction , and thereby eject it : and this reciprocation or alternate dilatation and constriction , or Diastole and Systole of the two Ventricles of the Heart , together with the Arteries continued to them , is what we call their Pulsation , and the grand cause of the perpetual Circuition of the Blood : as the alternate expansion and repression of the Spirits , during that pulsation , is that motion which Dr. Glisson first named , the Mication of the Blood , comprehending the double motion in that single appellation . The Blood then it is , that alone excites the Pulsation of the Heart and Arteries by distending them ; not by reason of any actual Ebullition , or any considerable Rarifaction , it undergoes in either of the Ventricles , or in their avenues ; but ( as I humbly conceive ) merely by its quantity rushing in . Not by Ebullition or Effervescence , as Aristotle , who gave it the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , believ'd ; ( 1 ) Because no ebullition of any Liquor whatsoever , proceeding either from external Heat , or from intestine Fermentation , is constantly equal or uniform ; whereas the Pulse of the Heart and Arteries , and consequently the motion of the Blood that causeth it , is in Men healthy , temperate , and undisturbed by Passion , constantly equal or of the same tenor and rhythm . ( 2 ) Because the greater the Ebullition of the Blood , the greater would be the pulsation of the Heart : but in burning Fevers , though there be a very great effervescence of the Blood , arising from an extraordinary effort of the vital Spirits contending against oppression by the putrefactive or febrile Ferment ; yet the Pulse most frequently is low and weak , as Galen himself observed . ( 3 ) Because , in living dissections , if either of the Ventricles of the Heart , or the great Artery be pierced with a lancet ; pure and florid Blood indeed will spring from the Wound , in every Systole ; but not frothy , not boyling , nor meteorized ; nay , not to be , by any sign of difference , distinguished from Blood at the same time emitted from the Vena Cava of the same Animal . An Argument certainly of itself sufficient to subvert the Ebullition of the Blood in the Ventricles of the Heart , excogitated by Aristotle ( at least if he were Author of the Book de Respiratione vulgarly ascribed to him ) to solve the Phaenomenon of the Pulse , and to this day obstinately defended by many learned men , seduced by the Authority of his great name . ( 4 ) If the Blood suffer'd any such Ebullition , an immersion or plunging of the Body into cold Water , would depress and calm it , and consequently repress the motion of the Heart : but the experience of divers attesteth the contrary . For these reasons , therefore , among many others here , for brevities sake , omitted , I reject the supposed Ebullition of the Blood passing through the Ventricles of the Heart . I reject also the suddain and impetuose Rarifaction attributed to it by the greatest of Aristotle's Rivals , Monsieure des Cartes , and strenuously propugned by Regius and others his Disciples . For ( 1 ) If you open the Thorax of any more perfect Animal alive , and while the Heart yet continues to beat strongly , thrust an incision Knife into either of the Ventricles , or into the great Artery ; the Blood thence issuing will not appear spumose or rarified at all , but indistinguishable from Blood taken out of the Vena Cava , just at its entrance into the right Ear of the Heart . ( 2 ) If you cut out the Heart itself , and squeez out all the Blood conteined in it ; you shall observe it to vibrate itself a little , and to continue the rhythm of its Pulses , till it be grown cold ; and this , not from Blood rarified , for now there remains none within its Ventricles ; but most probably from the reliques of the vital Spirits , which yet inhering in the Fibres and little Pullies of the Heart , are the cause that they alternately contract and relax themselves . ( 3 ) The musculose Flesh of the Heart is of a contexture too firm and solid , to be inflated by a little Froth ; and a greater force is requir'd so nimbly to agitate so massive and ponderose a Machine . ( 4 ) If the Blood were so impensly rarified in both the Ventricles of the Heart , doubtless the Orifices both of the Vena Arteriosa , and of the Aorta , ought to be much larger ; because the rarified Blood would require more of space to its egress , than to its ingress . ( 5 ) There would arise a confusion of the motion of the Heart and its Valves ; for the diastole of these would be coincident with the diastole of that , which would annihilate the use of the Valves : both which are repugnant to experience , and to the institute of Nature . ( 6 ) No reason , why the Blood should be pufft up by great rarifaction in the Heart , only that it may sink and be condensed again , so soon as it is thence emitted into the Arteries : for , what use can there be of the supposed rarifaction , which the very next moment ceaseth ? These then are the reasons that hinder me from believing , that a drop or two of Blood can be , by the heat of the Heart , so extremely rarified , as to replenish and distend the Ventricles thereof , when the Cavity of the least of the Ventricles , in a Man of middle Age and Stature , will easily contein , according to Harvey's accompt , two Ounces ; much more , according to Lower's ( lib. de corde cap. 3. and when I am fully convinced , that in the State of Health and Quiet , the whole mass of Blood is transmitted through the Heart at least thirteen times in the space of an Hour , supposing no more than 2000 Pulses in that time : which would be impossible , if only a few Drops were received into each Ventricle , in every Diastole , and expel'd again by the following Systole . For , evident it is even to Sense , that in the Diastole , both Ventricles of the Heart are filled with Blood even to distention ; so that if you feel them at that time with your Hand , they will be found tense and hard : and that by the Systole , all the Blood receiv'd is express'd ; the Sides being then strongly drawn together , and the Cone pull'd up toward the Basis , so that little or no room can be left within to contein Blood. If you open an Eel or Viper alive , you may observe the Heart to become white in the Systole , because all the Blood conteined in it , is then squeez'd out : and red again in the Diastole , from new Blood admitted and filling it . Nor are we to doubt , but the same happens in the Hearts of greater Animals also , though the Parenchyma or muscular Flesh of the Heart be in them so thick , as to hinder the Eye from discerning the like alternate change of Colours , in their constriction and dilatation . Taking then the total Repletion of the ventricles in every Diastole , and the total Exinanition of them , by every Systole , for granted ; and Supposing , that in a Man of a middle size , each of the Ventricles of the Heart conteins about two ounces of Blood , when it is fill'd ; and that the Pulses of the Heart made in the space of an Hour , exceed not the number of 2000 ( which yet is the lowest computation I have hitherto met with among Anatomists ) it will necessarily follow , that no less than 4000 Ounces of Blood are transmitted through the Heart in the space of an Hour , which amount to 332 Pints at 12 Ounces to the Pint ; whereas the quantity of Blood contein'd in the Body of a Man of a Sanguine complexion , tall Stature , and plentiful Diet , is not allowed by accurate Anatomists to exceed 25 Pints at most . Let us therefore grant our Man to have that proportion of 25 Pints , to be transmitted through his Heart by 2 Ounces at every pulsation : and the consequence will be , that the whole Mass of his Blood must pass and repass through his Heart thirteen times in the space of an Hour , or else the pulsation of his Heart , and his Life too must cease , for want of Blood to continue the Motion . But since few Men have either so much Blood , or ( in the state of Health ) so few Pulses , as we have now supposed ; 't is highly consentaneous , that in most Men all their Blood runs through the Heart oftner than thirteen times in every Hour . Now to come to the scope or use of this Computation ; if only a few drops of Blood rarified be transmitted through the Heart of a Man at every Pulse , 2000 pulses could not transmit so much as a fourth part of 25 Pints in an Hour ; and in the mean time all the rest of it must stagnate , and grow cold ; and then what would become of his Life , which depends upon the actual Heat and perpetual Circuition of the Blood ? This argument certainly is , if not apodictical , yet morally convincing , that Monsieur des Cartes his opinion of the impense Rarifaction of the Blood , in the Ventricles of the Heart , is manifestly erroneous . There remain's then nothing to which the Diastole of the Ventricles of the Heart can be reasonably attributed , but the Quantity of Blood flowing into and distending them . For , the substance of the Heart being , as well without as within , Musculose , Robust , Thick , and intertext with Fibres of all orders or positions ; and furnish't also with fleshy Columnes , which being commodiously placed in the Ventricles , help much to the constriction of them : so soon as the Blood flowing in , hath distended them , they being thereby irritated , instantly begin to contract themselves , by that contraction girding in the Ventricles , and squeezing out the Blood. After the same manner , that the Stomach , Gutts , Bladder , Womb , &c. membranose and fibrose Cavities of the Body , when they are above measure fill'd and distended , do , by spontaneously constringing themselves , forcibly expell whatever irritates them . And that in every Diastole of the Heart , Blood rushes into the Ventricles in a quantity sufficient to distend them ; seems inferrible even from this , that it is abundantly brought in , both by the Vena Cava , and by the Arteria Venosa ; and that it is continually driven on thitherward , partly from the habit of the Body , by the tonic motion of the parts , partly from the Lungs by help of their motion , according to the fundamental Laws of its Circuition . But why do I insist upon Reasons , when an easie Experiment offers itself to determine the Question ? In a Dog opened alive , if the two Vessels that bring Blood into the Heart , namely the Vena Cava and Arteria Venosa , be girt with Ligatures , so that the course of the Blood be there intercepted ; the Ventricles by three or four Systoles emptying themselves , their orderly pulsation will cease , only a little undulating Motion , and irregular vibration will thereupon immediately succeed : and upon solution of the Ligatures , and influx of Blood , the Heart will instantly repete its pulsation . I conclude therefore , that the Blood causeth the Dilatation of the Heart , not by its Ebullition , nor by its Rarifaction , but only by its replenishing and distending the Ventricles thereof : and that the Heart , by its spontaneous constriction expresses the Blood into the Lungs and great Artery ; and so the motion of both is perpetuated . I admit nevertheless a certain gentle and pacate expansive Motion of the Blood to be excited in the Ears and Ventricles of the Heart , as necessary to the generation of Original Life , though not of force sufficient to move the whole Machine of the Heart . For the vital Spirits in the Blood , though brisk and vigorose in their endevor to expansion , chiefly when they are agitated by the motion of the Heart , are notwithstanding somewhat checkt and repulsed by the reluctancy of the grosser Particles of the Blood ; and therefore it cannot be imagined , they should suffice to dilate the Heart also . I admit also a constant invigoration of the Fibres and fleshy Columns or Pullies of the Heart , by a continual Influx from the Brain ; that they may the more expeditely and strongly , and without lassitude , perpetuate the Systole of the Heart . For , that such an Influx is necessary every Moment to recruit their Vigor , and conserve the due firmness of their tone , is evident from this singular Experiment . If the Nerves of the eight pare be constringed closely by ligatures , in the neck of a Dog ; ye will admire what a suddain and strange mutation will thereupon ensue . The Heart ▪ which before performed its motions moderately and regularly , will instantly begin to tremble and palpitate , and the poor Animal will labour of anxiety and extreme difficulty of breathing , while the ligatures continue on the Nerves above : but upon removing them , all those dismal Accidents ( which are perhaps to be ascribed to the surcharge of the Heart and Lungs by Blood not so fast discharged , as it is imported ; and that by reason the Systoles are rendred weak and languid , the influx from the Brain , that should invigorate the contracting Fibres and Pullies , being intercepted ) all the Accidents , I say , will foon cease , and the Heart renew its pulsation , as before . To this Anatomic Experiment I might have added Arguments of the same importance , drawn from the Palsie and Convulsions to which the Heart itself is liable , had not the industrious Dr. Lower , Author of the alleged experiment , prevented me , lib. de motu cordis cap. 2. and were I not conscious , that I have staid too long upon the cause and manner of the Excitation of the Pulsation of the Heart and Arteries , or second Act of the Blood in the race of Life . ¶ . Proceed we therefore to the THIRD , viz. the Distribution of the Blood into all parts of the Body ; which is an act wholly Mechanic , and to be attributed to the Systole of the Heart and Arteries thereto continued . To the Constriction of the Heart , because the Blood contained in the right Ventricle , is thereby of necessity express'd into the Vena Arteriosa , and so into the Lungs ; and that in the left , is thence expell'd into the great Arterie , and driven on through the Branches thereof into all the parts of the Body . Nor can it seem strange , that this Constriction of the Heart should be effected with force sufficient to impell the Blood in a continued stream through the Pipes of the Arteries , till it arrive at the extremities of them , yea till it enter into the very substance of the parts in which they are terminated . For if we attently consider ( 1 ) the structure of the heart , that it is a Muscle of a substance Solid , thick , and firmly compacted ; every where intertext with various Fibres , and corroborated within with fleshy Columns and fibrose Pullies ; and of a Figure fit to perform vigorose Motions : ( 2 ) that if you put your Hand upon the Heart of any large Animal open'd alive , you shall find it hard and tense , not easily yielding to the Gripe : and if you thrust a Finger into either of the Ventricles , you shall feel it to be with great violence girt and pincht by the Systole thereof : ( 3 ) that if you pierce the great Arterie neer the Original of it , with a Lancet , the Blood will be in every contraction , squirted thence with incredible impetuosity , and to great distance : ( 4 ) that in some Men the Heart invaded by Convulsions , hath vibrated itself with such stupendous Force , that the very Ribbs have been thereby broken ; as the observations recorded by Fernelius , Hollerius , Forestus , and Carolus Piso attest : ( 5 ) that in Horses and Doggs , after they have run , the beating of their Hearts may be plainly and distinctly heard to a considerable distance : If ( I say ) we consider these things , we shall soon be induced to believe , that the Systole of the Heart is more than sufficient to impell the Blood to the extreme arteries . And as for the spontaneous Constriction of the Arteries ; that also must needs contribute somewhat to the Pulsion of the Blood , by less'ning the Pipes through which it flows . Remarkable it is , that the Contraction of the Arteries is not Synchronical or coincident with the contraction of the Heart . For , the Systole of the Heart is perform'd in the time of its contractive Motion ; and the Diastole , in the time of the remission thereof : but on the contrary , the Diastole of the Arteries is perform'd when they endevor to contract themselves ; and their Systole , when they remit that endevor . The reason is , because the exclusion of a sufficient quantity of Blood out of the Ventricles of the Heart being perform'd , the first cause that impugned the contraction of the Arteries , viz. their distention by that Blood rushing into them , instantly ceases , and the three Semilunar Valves are shut , to prevent the regress of it ; and at the same time , the rest of the Blood in the Arteries remits its expansive Motion , which was the other cause that hinder'd the Arteries from contracting themselves , and those two impediments removed for that time , the Fibres of the Arteries now prevail , and by contracting themselves , return to their middle posture of quiet ; by that contraction pressing the Blood forward on its Journey , till it be impell'd into the substance of the Parts . From , whence after it hath done its Office , it is soon forced to return toward the Heart , through the Veins ; partly by more Blood flowing after and pressing it behind ; partly by the renitency and tonic Motion of the parts ; partly by the tension of the Muscles in the habit of the Body ; and in fine , by the Pulsation of the Vena Cava , which though but light , is yet perceptible at its approach to the Heart , where ( to that end ) it is furnisht with fleshy Fibres ; so that from thence Walaeus ( in Epist. de motu Sanguinis ) concluded , that the circular Motion of the Blood beginn's from that part of the Vena Cava . If I do not here particularly explain the reason and manner how each of these various Causes conduceth to the effect ascribed to their Syndrome or concurse ; it is because I presume , that the whole History of the Circuition of the Blood , with all its helps and circumstances , is well known to the greatest part of my Auditors ; and because I hast to the FOURTH Act in the race of Life , which beginns where the distribution of the Blood through the Arteries end 's : and is the Communication of Life from the Blood distributed , to all parts of the Body . For these receiving the Blood impregnate with Original Life , are thereby in a moment heated anew , invigorated , incited to expand themselves , and made participant of Life Influent ; i. e. they are stirred up to the actual exercise of Augmentation or nutrition , and of all other their Faculties . And this Participation of Life is that vital Influx , with so great Encomiums celebrated by Anatomists ; and the Heat of the Body , both actual and vital ; and the general cause ( at least Sine qua non ) of all the noble Actions of the whole Body . I say , the General Cause ; because it is this influent Vital Heat , that revives and stirrs them up to activity , when without it all parts would be dull , flaggy and torpid : and yet notwithstanding it is not sufficiently able of itself to produce those Effects , unless so farr forth as it is at the same time contemperated and determinated to this or that particular effect , by that which some call the peculiar temperament , and others the Spiritus insitus , of that Member or Part , whose proper Office it is to cause that effect . For , this vital Heat , or general enlivening and invigorating influence operates one thing in the Liver , another in the Spleen , another in the Stomach and Gutts , another in the Kidneys , & Sic de caeteris : assisting and promoting the faculties of all parts , so that no one can execute its proper function without it : as , the irradiation of the Sun is requisite to make the Ground fruitful , and to excite the Seeds of all Vegetables lying in it ; and indeed this vital Heat is to Animals , the Sun within them , their Vesta , perpetual Fire , familiar Lar , Calidum innatum , Platonic Spark pepetually glowing : not that ( like our common Fire ) it shines , burns and destroys ; but that by a circular and incessant Motion , from an internal Principle , it conserves , nourishes and augments , first itself , and then the whole Body . Undè ( Entius noster ( in Antidiatribae pag. 6. ) in hunc finem extructum est cor , quod calentis sanguinis rivulis totum corpus perpetim circumluit . Cumque Plantae omnes , à Solis benigna irradiatione vigorem , vitamque adeo suam praecipùe mutuentur : animalibus caeteris cordis calor innascitur ; unde , tanquam à Microcosmi sole , partes omnes jugiter refocillantur . Ac propterea minùs placet , quòd plantarum germen Corculi nomine indigitaveris . Good reason then had our most Sagacious Harvey , to sing so many Hymns , as it were , to this Sol Microcosmi , that continually warms , comforts , and revives us . Discoursing of the Primogeniture of the Blood in an Embryon ( Lib. de Generat . Animal . exercit . 50. ) he falls into this elegant encomium of it . Ex observatis constat , Sanguinem esse partem genitalem , fontem vita , primùm vivens & ultimò ▪ moriens , sedemque animae primariam ; in quo ( tanquam in fonte ) calor primò , & praecipùe abundaet , vigetque & à quo reliqu●● omnes totius corporis partes calore influente foventur , & vitam obtinent . Quippe calor Sanguinem comitatus , totum corpus irrigat , fovet , & conservat . — Ideoque concentrato , fixoque leviter sanguine ( Hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nominavit ) veluti in lipothymia , timore , frigore externo , & febrium insultu contingit , videas illicò totum corpus frigescere , torpere , & pallore livoreque perfusum languescere : evocato autem rursum sanguine , hui ! quam subitò omnia calent denùo , florent , vigent , splendentque ? — Nec jecur munus suum publicum exsequitur , sine influentia sanguinis & caloris per arteriam Caeliacam . Imò vero Cor ipsum , per Arterias Coronarias , influentem unà cum sanguine caliditatem vitamque accipit . Quippe nullibi est caloris affluentia , citra sanguinis influxum per arterias . — Sanguis denique totum corpus adeo circumflùit , & penetrat , omnibusque ejus partibus calorem & vitam jugiter impertit ; ut Anima primò & principaliter in ipso residens , illiûs gratiâ , tota in toto , & tota in qualibet parte ( ut vulgò dicitur ) inesse , meritò censeatur . In another place ( Exercit. 51. ) vindicating the Supremacy of it over all parts of the Body , he breaks forth into this memorable expostulation : Si Neoterici quidam verè dicant , animalium semen coitu emissum , esse animatum ; quidni pari ratione affirmemus , animam esse in sanguine ; cùmque hic primò generetur , nutriatur , & moveatur ; ex eodem quoque animam primùm excitari , & ignescere ? Certè sanguis est , in quo vegetativae , & sensitivae operationes primò elucent ; cui calor , primarium & immediatum animae instrumentum , innascitur ; qui corporis animaeque commune vinculum est ▪ & quo vehiculo , animae omnibus totius corporis partibus influit . In a third place , ( Exercit. 70. ) where he , with cogent reasons , refutes the vulgar error de calido innato , he puts an end to all false notions , and all disputes concerning that Subject , and then concludes in these words : Solus sanguis est calidum innatum , seu primò natus calor animalis . — Habet profectò in se animam primò ac principaliter , non vegetativam modò , sed sensitivam etiam & motivam : permeat quoquoversum , & ubique praesens est ; eodemque ablato , anima quoque ipsa statim tollitur : adeo ut sanguis ab anima nihil discrepare videatur ; vel saltem substantiae , cujus actus sit anima , aestimari debeat . These remarkable texts I have recited , not to prolong my discourse , but to confirm whatsoever I have said of the generation of Life original in the Blood , and of the communication of influent Life , from the same Blood to all parts of the Body ; that so I might with more assurance leave this fourth Act of the Blood fully explain'd , and pass to the ¶ : FIFTH and last . Which consisteth in the dffusion of the exhalations of the Blood , raised by the expansive Motion or actual Heat of it ; and which reduceth it from the State of Arteriose Blood , to that of Venose . For the Blood newly impregnate with Life , and kept a while in restraint by the thick Walls of the Heart , and firm Coats of the Arteries , no sooner arrives at the habit of the parts , but instantly it begins to disperse its more volatile Particles in Steams or Exhalations : and those being diffused , it becomes calm and sedate , and is in that composed condition transferred into the capilray Veins , to be at length brought again to the Heart . Of these Exhalations , the more subtil and fugitive part exspires into the Aire by insensible transpiration ; the rest striking against membranose and impervious Parts , or perhaps against the very Parenchyma of them , is stopped and repercuss'd , and condensed into a Dew . Which after it hath moistned the parts , is by their tonic motion squeez'd into the Lympheducts , and by them carried off toward the Centre of the Body . In the mean time , the Blood after this manner calmed and recomposed , returns quietly and slowly toward the Heart , therein to be quickned , heated and impregnated anew by the expansive Motion of its Spirits : being driven on all the way by more Blood continually following and pressing it , and by other concurrent Causes , by me a little before particularly mentioned . And this I believe to be the manner and reason of the perpetual Circuition of the Blood during Life . Now reflecting upon the five Acts of the Blood described in the circular Race of Life ; the Sum of all my perplex and tedious disquisition concerning it , amounts to no more but this . That the Mication of the Blood proceeds originally from the expansive motion of the Spirits of it , somewhat restrain'd and repulsed by the gross and less active parts , and incited by that opposition : that from this Mication , Life Original is as it were kindled in the Blood passing through the Heart : that Life influent is communicated to all parts of the Body , from the Blood transmitted to them through the Arteries ; and from the union of the vital Spirits contain'd in the Blood , so brought into them , with the Spiritus insitus of every part that receives it : that to that noble end , Nature hath ordained , that the Blood should be speedily distributed to all parts through the Arteries , by the Heart spontaneously contracting itself : and so soon as it hath done that its grand Office of reviving them , and diffused its exhalations , be brought back again to the Heart , therein to conceive vital Heat anew : and in fine , that the Life of all Animals depends immediately or primarily upon the regular Mication , and next upon this perpetual Flux and reflux of the Blood , by the glorious Inventor of it , Dr. Harvey , rightly called ( not the Circulation , but ) CIRCUITION of the Blood , Quòd ejus semper redeat labor actus in orbem . How probable these things are , Ye , who are Philosophers and Anatomists , have indeed a right to Judge : but ye must pardon me , if I adventure to say , that ye have no right to Judge , whether they be true , or not . For , what Seneca ( Natural . Quaest. lib. 7. cap. 29 ) with great Wisdom and Modesty , spake of his own reasonings about the nature and causes of Comets , may be with equal reason applied also to mine concerning Life ( which in more then one thing resembles a Comet ) viz. Quae an vera sint , Dii sciunt , quibus est scientia veri . Nobis rimari illa , & conjecturâ ire in occulta tantum licet , nec cum fiducia inveniendi , nec sine spe . Huc item referri potest , quod Atheniensis hospes respondebat Clinio apud Platonem : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Vera haec esse approbare , cùm multi de iis ambigant , solius Dei est . If you grant them to be consentaneous to right reason and observations Anatomic ; I may then not impertinently conclude this Disquisition with the same Sentence with which my Master Gassendus is said to have concluded his Life ; Quantula res est vita hominis ? ¶ : EPILOGUE . AUGUSTUS ( ye know ) notwithstanding he had long enjoyed whatever the greatest part of mankind calls Happiness , could not yet , when dying , afford to call Human Life by any better Name than that of a Comedy or Farce : asking his Friends that stood by him , Ecquid iis videretur mimum vitae commodè transegisse ? And that this Farce consisteth of five natural Acts too , I have endevored in my precedent Discourse to evince . Why then may not ye expect , that I should , in keeping of Decorum , so far persue this double Analogie , as to my short History of Life , to subjoyn an Epilogue ? Supposing therefore that ye do , I hold myself obliged to add one ; such as seems to me to be neither indecent , nor impertinent . It shall be a short History or Tale ( call it whether ye please ) Written by Philostratus in lib. 4. cap. 16. de vita Apollonii Tyanei : Which , I , through hast forgot to touch upon in its due place , and in which there occurrs more than one thing worthy to be remarked . Be pleased then to hear , first the Story itself , in the Authors own Words ; and then my brief reflections upon the things therein chieflly considerable . The Story is this . — The things I thence collect , are these . 1. That the Maid was not really Dead , but only seemed to be so : and consequently that the raising of her by Apollonius was no Miracle . For the Author himself , though in the first Line so bold as to call it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Miracle ; is yet so modest in the second , as to render it doubtful , by these Words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Virgo mori visa est , the Maid seemed to be Dead , i. e. She was not really Dead : and after in his Philosophical descant upon the act of her resuscitation , in these ; Utrum verò scintillam animae in ipsa [ Apollonius ] invenerit , quae ministros , medicosque latuerat ; an decidens forte pulvia dispersam , & penè jam extinctam animam calefaciens , in unum congregaverit , difficile conjectatu est . Which is a plain confession , that probably she was only in a Swoun ; because the Rain that fell upon her Face might raise her . 2. That 't is probable , the Maid lay intranced from a violent fit of the Mother . For , this terrible Accident invaded her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the very Hour of her Marriage : a time when Virgins commonly are most prone to have their Blood and other Humours violently agitated by various Passions , which many times cause great commotions Hysteric , and contractions of the Nerves descending ad uterum , 3. That the custom of sprinkling cold Water upon the Face of Women in Swouns , is more antient than Philostratus . Otherwise he could not have been so easily inclined to believe , that a few drops of Rain that fell upon the Maids Face , might conduce to her restoration ; especially when the reason he brings , why an effect so considerable should proceed from so mean a cause , is weak and trivial ; and when a sprinkling with hot Water might have been more efficacious . 4. And lastly . That Philostratus nevertheless shews himself no small Natural Philosopher in this very Phrase ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an scintillam animae in ipsa invenerit : than which none could have been more proper , more significant , more emphatic ; at least if the notion of Original Life , inkindled and perpetually glowing in the Blood , which I have laboured here to explain , be consentaneous to Truth . And ye may remember , that Salomon uses the very same Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in his description of Life , in the forecited place of Ecclesiastes . Which is alone sufficient , as to give credit to the Expression itself , so also to excuse my induction of this Story into the place of an Epilogue . Now this Animae Scintilla is liable to Languors and Eclipses , chiefly in Women of more frigid and delicate Constitutions , i. e. of little Heat . and certainly , in every Syncope there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( as Plato calls it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , animula infirma ; the vestal Fire in the Heart dwindling into a Spark . Whence it is , that , at such times , all parts of the Body , wanting a due influx of warm Blood , during the cessation of the Heart , become pale , wan , liveless , and torpid , imitating the Cold of Death . But when the same Vital Spark begins to glow again , and renew the Mication of the Blood ; it soon restores to the whole Body that vividam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or brisk Effulgency , whereof it was deprived , during the Eclipse . And this probably was the case of our Virgin. No wonder then , if Apollonius , either perceiving by her feeble Pulses , the Mication of her Blood not utterly extinguished ; or coming luckily in the very Article of Time , when the same began to be more discernible to the touch , than it had been awhile before to the Physicians that were retired ; made his advantage thereof , pretending to restore her to life by Miracle : He being an Impostor of singular cunning , and watching all occasions to raise his reputation among the credulous Vulgar , by appropriating to himself the causing of Events , which in truth , though perhaps rarely contingent , were yet nevertheless merely Natural . For , who can believe , that this Spark of Life , when once utterly extinct , can ever be rekindled in whatsoever Animal ; unless by a Power that can reverse , change , and surmount the fundamental Laws and Constitutions of Nature ? and that any such supernatural Power was at any time given to Apollonius , Philostratus himself was not able to prove . Safely then may we conclude , that this Bride was not really , but seemingly Dead , when Apollonius came to her . The same I dare say also of those Animals , which Malpighi , and some of our English Virtuosi have imagined , and written , they had restored to Life after Strangulation , only by blowing Air , sometimes into their Lungs , sometimes into the Ductus Pecquetianus . For , that those Animals had been propemodum suffocata , or brought by the Experimentors and confinium usque mortis ; is easy to believe : but that they were quite dead , and then revived ; extremely difficult to a Philosopher , who knows , that the Laws of Nature permit no regress to habit from total privation . I conclude therefore with Sr. G. Ent's most judicious reflection upon this so magnified Experiment ( Antidiatribae pag. 143. ) Mirandum sane magis , illis [ Authoribus ] cum Atropo , fatalia abscindente stamina , eam intercessisse necessitudinem , ut ipsum mortis articulum tam accuratè persentiscerent ; &c. For , in Patients oppressed by the Apoplexy , Epilepsy , Lethargy , Syncope , or Hysteric Passion ; chiefly where no Pulse is perceptible , and the outward parts of the Body are grown cold and stiff ; t is extremely difficult to distinguish , utrum scintillula illa vitalis tantum delitescat , an sit in corde penitus extincta . So that even Physicians themselves , and those too of the highest classis for learning , Experience and Iudgment , have sometimes mistaken the Living for the Dead . Of which we have an eminent example in that Prince of Anatomists , but most unfortunate Man , Andreas Vesalius : who ( as Hubertus Languettus hath left upon record , in an Epistle to Casper Pucerus ; and Melchior Adamus , in vita Vesalii ) dissecting the Breast of a certain Grandee of Spain , whom he thought to be dead the Day before , found his Heart yet panting , to his own and the spectators astonishment , to his eternal disgrace , the danger of his Life , and exile , in which he miserably perisht upon the Shore of the Island Zant , in his return from Palestine . Doth any Man here expect from me other Examples of the like Mistakes ? Let him seek them in Pliny ( Nat hist. l. 7. C. 52. ) Georgius Pictorinus ( Sermon . Convival . l. 1. ) Alexander Benedictus ( Practic . l. 10. c. 10. ) Paraeus , Forestus , Albertus Bottonus , Schenckius , Levinus Lemnius , Fabricius Hildanus , &c. for now I have not time to recount them . Prudenter itaque faciunt Magistratus ( saith Hildanus , Observat. Chirurgic . centur . 2. observ . 95. ) ( uti ego Genevae , & in quibusdam aliis locis observavi ) qui neminem sepeliri permittunt , nisi priùs à quodam viro artis Medicae perito , & ad hoc negotium destinato , inspecto atque explorato Cadavere . For the same reason , I approve not the vulgar Custome of setting great Pewter Dishes , Turfs of Earth , or other the like cold and ponderose things , upon the Breast and Belly of Men newly defunct . For by that means , though the putrefaction and consequent fermentations of Humors congested within those Cavities , may perhaps be somewhat checkt and retarded , chiefly in Dropsies , and great Apostems : yet in other cases , and where the person is not really , but only in appearance Dead ; the spark of Life , which is only eclipsed , and otherwise may shine forth again , is liable to be totally extinguished . Nor am I singular in this opinion . For I could at this very instant of time convert my eye upon one of the most Eminent Physicians , not only of this Royal Colledge , but of the whole World ; who languishing of a grievous and long Sickness , and well prepared for a decent Exitus : did nevertheless , in my hearing ( for I had the honour of watching with him that night ) give order to his Attendants , to omit that kind of treatment of his Body , after all signs of Life should cease in him ; adding the very same Reason I have here given . And this I have good reason to believe he did , not from fear of Death , but only from his deep insight into the Nature of Life ; of which he ceased not to Philosophize , even when he expected to arrive at the Period of his own within few Hours after . ¶ : PRAELECTIO V. Of Fevers . IT is the custom of Mathematicians ( as ye , most Candid Auditors , well know ) when from a Series of Propositions premised and verified , they have inferred the conclusion they sought ; to add , as overplus , certain useful Theorems or consectaneous Speculations , by the Graecs called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Consectaria sive Coroltaria by the Latins ; the knowledg of which is many times of equal moment with that of the Verity on which they depend . Give me leave then ( I beseech you ) so far to imitate this Method of those great Masters in the art of Reasoning rightly , as from my discourse on Saturday last in the morning , concerning the Primordia , perpetual Source , and circular race of Life ; to deduce a few Pathological Consectaries , such as may perhaps afford some glimses of Light toward the discovery , and nature , and causes of a certain Malady , which is of all others incident to Mans frail Body , the most common , most grievous , and most dangerous . And this Leave I with the greater confidence ask , because I intend not to abuse it , by digressing impertinently from either my present Subject , or my Duty . For , the Subject of my Speculation designed , is the same with that of my antecedent disquisition , viz. the Blood : and to find out the most probable Causes , and reason of curing great Diseases , is the principal scope and end of all our Enquiries , as well Physiological , as Anatomical . Of which none can be ignorant , who hath perused that little , but oraculous Book of Hippocrates de Prisca Medicina , where he teacheth ; that it is the great Duty of all Physicians , who desire to render themselves worthy of that honourable appellation [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] not by discours alone , but also by their Works and real succoring of the Sick ; to be solicitous about investigating the true Nature , Causes and Remedies of Maladies , above all things . Nor is it new , to find in the Writings of Anatomists , Pathological reflexions subjoyned to the description of the part , which is known to be the primary Seat of the preternatural Assections incident thereunto . Secure then , that what I have resolved with my self at this time to speak , cannot in the end be justly esteemed a Parergon , or beside the principal purpose I have taken in hand ; and conceiving great Hope , both from the frequency , and from the benign Aspect of this learned Assembly , that hitherto my dulness hath not been able wholly to overcome your Patience : I will presume , ye are not unwilling to grant my so equitable Petition . In my last Exercitation , I endevored to evince ( as ye may be pleased to remember ) that the Vital Heat or Motion of the Blood doth formally consist in a certain expansive luctation of the spirituose Particles thereof , with the less moveable or unactive , repulsed and prevailing alternately ; but mild , amicable , benign , and conducing to the exaltation of all the faculties and Uses of the Blood. Now I come to add , that it is not only possible , but that it often happens , that this Vital Motion , although proceeding only from the Spirits that conserve and rule the Blood , is by causes beside the institute of Nature invading it , perturbed , interrupted , perverted , and sometimes also wholly extinguished : the vital Oeconomy being thereby sooner or later utterly subverted . Of this we have instances almost innumerable . Nor is there any one kind of preternatural Causes assignable , by which Nature may not be impeded in her production of this Vital Motion , and more or less perturbed : as we cannot but observe it within our selves to come to pass , sometimes from the immoderate Heat of the Aire surrounding us , as in Ephemera ; sometimes from Meats and Drinks potentially too Hot , as in Surfets and drunkenness ; sometimes from vehement Passions of the Mind , as in anger , Fear , Grief , &c. Sometimes from a fermentation of the Blood , as in putrid Fevers ; sometimes from venenate effluvia of Bodies , as in pestilential and contagious Fevers ; sometimes from a simple solution of continuity of the Parts , as in Wounds : so that in fine , to enumerate all the various causes , by the hostility of which this Life conserving work of the vital Spirits may be hindred and perverted , is a thing extremely difficult , if not plainly impossible . But in all these so various cases , this is worthy to be noted , as a general verity ; that the vital Spirits of the Blood are always preternaturally affected , and that the disorder from thence emergent , ought to be imputed to a p. n. Cause . Every thing then that pollutes the Blood , and that putts Nature to an effort or essay to separate and eject it from thence , as alien and hostile ; is wont more or less , according to the diversity of its Nature and Malice , to impugn and repress the vital Motion of the Blood. But nothing hath been observed to do it , either more frequently , or more contumaciously , than impurities arising from Crude Humours congested in the Mass of Blood , which cannot be separated and extirpated without previous Concoction or Digestion . For , these constituting a certain peculiar Inquinament or Pollution of the Blood , put on the nature , and acquire to themselves the efficacy of a Ferment ; not indeed such as the Leven of Bread , or as the Yest of Ale and Beer ; but such , that being in our Bodies mixt with the Blood , which perpetually conceives new vital Heat in itself , produceth the like commotions therein , that those domestic Ferments do in their respective Subjects ; and may therefore be not unfitly called a Ferment , according to the Name given to it by all Modern Physicians . For , it causeth a manifest Tumult , or intestine War in the Blood , after this manner . The inquinament of the Blood , by reason of the crudity and viscidity of its parts , impugnes and hinders the benign expansive Motion of the Spirits , in which I have declared the Generation of the vital Heat of it to consist : and the Spirits , on the contrary , by their natural tendency to expand themselves , oppose that repressive Force , and strive to defend themselves from oppression ; producing by their energy , a continuation of the Mication of the Blood , imperfect indeed , and mixt with Fermentation , but the best they are able , till they have gained the Victory , to produce . So that the Fermentation of the Blood in Fevers , seems to proceed , not from the impurities mixt with the Blood alone ; but partly from them , and partly from Nature , i. e. from the vital Spirits conserving the vitality of the Blood. For , while these are impugned , checkt , and hindred , by those ; the Motion resulting from that conflict , is indeed a certain Mication of the Blood , but tumultuous , violent , unequal , and interrupted with little Bubles and Froth . I say therefore , that this civil War in the Blood , as it includes a certain Vital , though imperfect and irregular Mication of the Blood ; cannot be denied so far forth to be the work of Nature : but as that Mication is supposed to be tumultuose , seditiose , hostil , and unequal ; it must be , in that respect , the product of the Fermentation arising from the inquinament or corruption of the Blood. This Fermentation certainly is the very same thing that the Antient Physicians meant by the Putrefaction of the Blood in Fevers : calling , for distinction sake , all such Fevers , which they conceived to arise from thence , Putrid Fevers . For it is not credible , that Men of so acute Judgment , and so curiose in observing , as their Writings declare them to have been ; by the Word Putredo , intended to signifie that sordid and noysom Corruption observed in dead and rotting Carcases , which is absolutely inconsistent with the Principles of Life ; but only a more mild manner of dissolution of the Blood , and such as doth impugn and hinder , but not wholly suffocate the vital Expansion of it . And of this we are certain , that they used to affix the Epithet , Putrid , to whatsoever doth by a swift Motion degenerate into the nature of Pus or Quitter . Which is generated , either slowly , by degrees , by a gentle and long process , and also without tumult ; as when any Humour is , without a Fever , digested and converted into purulent matter : or speedily , and with great Tumult and disorder of the State of the Body ; as in putrid Fevers , when the Materia Febrilis , or inquinament of the Blood hastens to Concoction , and the Disease runs through all its Times quickly and swiftly . Of these two so different ways of producing Purulent Matter in the Body , the former , which is alway simple and without a Fever , is called by the Antients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Maturation or Ripening of the Matter : the Later , which is alwaies with a Fever , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Putredo . Whence that Aphorism of Hippocrates ( lib. 2. aph . 47. ) Dum pus confititur , dolores atque febres incidunt magis , quam jam confecto . In their Sense therefore , Putredo , is the very motion of the matter of a Fever tending to purulency : and this Motion is the very same , that most of the Neoterics Name Fermentation . For , in Fevers , it is the Fermentation that brings the impurities to digestion or Concoction , and disposes them to separation from the Blood : and therefore the Putrid Matter , and the Fermenting Matter signify one and the same thing ; and by consequence , the Materia Febrilis , and Fermentum Febrile , are but two different Names of the Cause whence the Fever or fermentation of the Blood comes . Now if this be granted to be consentaneous to Reason and Experience ( as to me it seem's to be ) We need no longer amuse our selves with inquiring , either wherein the formal reason of a putrid Fever consists , or how those two Enimies , Life and a Fever can subsist together in the same Subject , the Blood ; for what I have said may serve to expound both those riddles . Confiding therefore in the firmness of this Foundation , I design to erect thereupon a short Theory of the nature , causes , differences , and principal Symptoms of Fevers ; and that according to the Model left to us by that most accurate Surveyor of Natures Works , Dr. Fr. Glisson , in his last incomparable Book ; reputing it well worth my diligence , to paraphrase upon the Text of so great an Author . And because to Physicians accurately investigating the differences of preternatural causes inducing Fevers , there occur to be considered more than one kind , as of Crudities , so likewise of Ferments : that I may not leave myself sticking in the shallows of Ambiguties , 't is requisite that I clearly and distinctly explain , first what I understand by CRUDE HUMORS commixt with the Blood. Which I take to be generally the Material Causes of putrid Fevers ; and then what I mean by the Fermentum FEBRILE , which I suppose to be the Efficient cause of them , for by this means , the Fogg of Equivocations being discussed , we shall by a clearer light of distinct notions , contemplate the nature of the things sought after . As to the FIRST thereof , viz. the CRUDITY of Humours ; 't is well known , that Physicians observing two kinds of Concoction or Digestion performed by Nature in the Body , viz. One of what is natural and familiar , of the Aliment requisite to the continual reparation of the Body ; which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the other , of what is preternatural and hurtful , as the material cause of Diseases ; which is named , for distinction sake , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : have accordingly constituted two sorts of Crudity , one Alimenti , the other , Inquinamenti . Of which the former , that respects nutrition , is ordinary ; arising for the most part from some error committed in the use of the six Nonnaturals , and consisting chiefly in this , that the Spirits of our Food are either not sufficiently excited , or if excited , yet not sufficiently tamed and subdued by the concoctive faculty of the Stomach , to serve to promote the vital mication of the Blood. The Later , viz. Cruditas inquinamenti , is in the general , any pollution or corruption of the Blood whatsoever , arising from defect of its due preparation and fitness to admit the vital Mication . And this , being the Mother of Fevers , is that intended by Hippocrates in that most remarkable Aphorism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Concocta medicamento purgare ac movere oportet , non cruda This Crudity is subdivided into two sorts ; one Simple , which consisting only in defect of due preparation of the Blood , may be corrected per pepasmum or maturation , necessarily previous to Evacuation either natural , or artificial : the other Malignant , which always includes certain seminal Reliques of some precedent form of the matter mixt with the Blood , highly Hostile to the vital Spirits , and incapable of correction or mitigation , and many times of expulsion . Now from this Malignant crudity of matter mixt with the Blood , ariseth a Malignant Fever ; and from the simple Crudity , comes a Putrid . Of both which we shall speak more copiously , when we come to consider the differences of Fevers . As to the SECOND , viz. the difference of FERMENTS incident to our Bodies ; I advertise , that they also may be ( as to my present disquisition ) commodiously referred to two kinds . Of which the one may be called Fermentum irritans , because it doth primarily , by it self , and directly irritate the vital Spirits of the Blood , to begin an extraordinary commotion , and seditious Tumult , with the grosser parts of it ; and to endevor to deliver themselves from confinement , and by dissolving the common Bond of the whole Mass thereof , to fly away . And under this kind are comprehended all fermenting mixtures abounding with saline Spirits , highly volatile , and not easily tameable by the digestive faculty of the Stomack : among which the Stum of Wine is eminent . The other deserves to be named Fermentum Opprimens ; because it at first and immediately oppresses the vital Spirits of the Blood , impugning their expansive Motion ; tho afterward , secondarily , and by accident , it irritates them to a Pneumatic Fermentation ; not to dissolve the whole mixture thereof , and so to make way for themselves to fly away : but only to attenuate , discuss , eject and exterminate the Ferment , that by clogging and oppressing them , hinders their spontaneous expansion , and the vital Mication of the Blood thereon depending . And this to me seems to be that kind of Ferment , by which a Fermentation of the Blood is wont to be excited in putrid Fevers ; and which for that very cause , ought to be nominated Fermentum Febrile . It seem's also to consist of any crude humor whatsoever commixt with the Mass of Blood. For , this doubtless is that Crudity , which Hippocrates ( in the newly cited Aphorism ) forbids to be importunely attempted by purging Medicaments , until Nature hath mitigated , tamed , and prepared it for evacuation , by gradual digestion Of which Counsel , though many reasons have been , by the learned Commentators on his Aphorisms , chiefly by Cardan , alleged ; yet the most credible , and therefore the most considerable seems to be this ; That Nature hath provided no Organs for the Separation or Secretion of such Crude Humors from the Blood , the Spirits of which are not yet exhausted . Most true indeed , and evident it is , that Nature has with amirable Wisdom and Providence taken care to preserve the Blood pure and undefiled ; and to that end framed , and most advantagiously placed three conspicuous Secretory Organs , for the purifaction of it , viz. the Liver , Kidneys and Stomach with the conjoin'd Intestines : and yet it is no less true , that none of these is , by her primary institution destined to separate and drein from the Mass of Blood , any matter yet remaining in the state of Crudity , or no yet despoiled of its Spirits ; but all three ordained , lest the Blood , after it hath spent and consumed the sweet and profitable Spirits of the Aliment , and becomes thereby effete and ungenerose , should be longer detained in the Body ; and like a dead Body bound to a living , pollute and infect the Blood newly made of Chyle lately imported , and replenish'd with sweet and useful Spirits . Now the Humors here by us supposed to be both the antecedent and conjunct Causes of Fevers , are not such as have already been spoiled of their Spirits , and apt to turn vappid ; but such as abound with Spirits yet unvolatilized , and infest to the vital Mication of the Blood. For , the matter not sufficiently digested , altered , and elaborate in the Stomach , becomes at length apt to produce Fevers , in this respect only , that the Spirits contained in it , are either not sufficiently excited , or not sufficiently subdued and tamed . Likewise the matter that grows crude and apt to generate Fevers , either from defect of due eventilation by insensible transpiration , or from want of free motion , is not vitiose , because the Spirits of it are already dissipated , but only because they are , contrary to the institute of Nature detained , and because they at the same time impede and somewhat suppress the vital Mication of the Blood. In fine , the Seminia heterogenea , unalterable reliques of some precedent form remaining in the crude Matter commixt with the Blood , cause a Malignant Fever ; not because the Spirits of that matter have been already exhaled , but because they are hostile , highly infense and pernicious to the Vital Spirits , and incapable of being tamed . We have reason then to believe , that the material causes of Fevers are not the dead , useless and excrementitious parts of the Blood : not the Phlegm , not the Bile , nor that thin Humor consisting of the Serum , Salt and Tartar of the Blood , which is separated in the Kidneys : for all these have their peculiar Secretory Organs , by which they are daily separated and carried off : nor do they require any other Preparation to their Separation , but what consists in their transmutation into those Humors in Specie . Wich is done only by the gradual deflagration of the Blood , by which the vital Heat is sustained . For , hence it is , that in tract of Time , the nobler parts of the vital Juice are dissipated and consumed , and the remaining Parts , which they had before kept united , divided into various parties , and becoming excrementitious , pass some into Bile , some into Phlegm , and more into the matter of Urine : and all these now unprofitable Humors , being brought together with the Blood , to the respective Organs in which they ought to be separated , are there by way of percolation secerned , and by their proper excretory Vessels carried off and ejected . If this be admitted for true , what then are we to think of the long-lived and even to this Day flourishing Doctrine of the Antients , that attributes tertian Fevers to Choler , Quotidian to Phlegm , and Quartan to Melancholy ? I answer ( with Dr. Glisson , who in all arguments endevor'd , as far as his Devotion to Truth would permit him , to sustain the auctority of the Antients ) that those Humors were , or at least might be taken , either for the reliques of the Stale and vapid Blood , or for Humors analogous to them . The Reliques of the Blood are ( as was just now said ) resolved into Bile , Phlegm , and Urine ; in the last of which are contained four other kinds of Excrements , viz. the potulent matter , Salt , Serum , and a certain earthly liquamen , commonly distinguished by the name of Tartar. But as for Melancholy , no place is to be found for it among the reliques or stale and rejected parts of the Blood. For in the whole Body we find no peculiar Organ provided by Nature for the Secretion , reception and exclusion of any such Humor : and therefore , saving the respects and veneration due to those Fathers of our Art , the interest of Truth , which is still more sacred and venerable , obliges us to affirm , that they erred most egregiously , when they assigned that Office to the Spleen . The Humors Analogous to the newly enumerated Reliques of the Blood , are signified by the same Names ; in particular , the viscid , insipid , and white part of the Blood , is called Pituita or Phlegm ; the hot , drie , acrimonious , and pungent or corroding , Bilis or Choler ; the cold , drie , blackish , and adust , Melancholy ( if at least any such Humor may be admitted to lye concealed in the Mass of Blood. ) For , we must confess , we usurp more than a Physical License , when we call this an Analogous Humor , to which nothing that holds any the least resemblance or analogie , can be any where in the whole Body found : and yet nevertheless it may be lawful to say , that the Analogie that some parts of the Blood seem to have to that fictitious Humor , which the Antients imagined to be separated and received by the Spleen ; may serve to excuse us , if , out of compliance with custom and the vulgar Doctrine of the Schools , we retain the denomination , while we rectify the Notion of Melancholy . For , though the Analogatum be wanting ; yet if in reality a thing respondent thereto , hath existence in Nature ; the supposed Analogy is enough to justify the appellation . Considering this , I assert , that in the Mass of Blood are most commonly contained . ( 1 ) A sharp , pungent or corrosive Serum , such as is wont to be cast out by exsudation , in an Erysipelas , and in the little Bladders or Blisters raised by Epispastic emplasters ; which answers to the Bile or Choler . ( 2 ) A whitish and fibrose Grumus , that resembles Phlegm . ( 3 ) A duskish or blackish and friable Grumus , comparable to the Melancholy of the Antients ; for other Humor that may deserve that Name , there is none to be discerned in the Blood. Now , that we may see how far these Elements or constituent Principles of the Blood , can be brought to consist with the Humors of the Antients ; let us equitably compare these with those . According to their several Characters or descriptions , the pure and natural Serum , by which mixt with the Lympha , the Blood is made and kept fluid , seems to be the same with the natural and pure Biliose Humor of the Antients ; and the same corrupted , and thereby grown acrimonious and corrosive , what they understood by Choler , analogous to the Gall. ( 2 ) The white and viscid Grumus , while uncorrupt and in a natural State , seems to agree with their natural Phlegm ; when degenerate and corrupt , with that morbific Humor , which they called Pituita Analoga . ( 3 ) The black and friable Grumus , when pure and sincere , is the Humor Sanguineus specially so called , and that very part of the Blood , which impregnate with vital Spirits and the nitrose Spirit of the Air , gives it a florid red Colour : but despoiled of those Spirits , and receding from that Scarlet toward a sooty or black ( whence probably it received the Name of Melancholy ) is the Melancholy they imagined to be like the Humor of the Spleen . This Parallelism being granted , there seems to remain no difficulty in reconciling the Doctrine of the Antients concerning the Humors contained in the Blood , with the constituent Parts of it now observed by us : and by consequence , nothing hinders , but these Analogous Humors , as we have distinguisht and described them , may be the Material causes of putrid Fevers : yea more , t is necessary , that one or more of them be peccant in every putrid Fever . Which is what we sought , toward the establishing our present Genealogy of putrid Fevers , without demolishing what the Antients have delivered of the same . ¶ : Let us then proceed to enquire into the Origine of Malignant Fevers , which ought to be deduced from a certain Ferment of another kind , not yet described . For , malignant Fevers being by their Nature alwaies more pernicious , than simply putrid , and often also contagious : it must be therefore , that they take their Original from some Ferment more malicious , and more grievously hostile to the vital Motion of the Blood. This Ferment then , whatsoever we shall at length discover it to be , may justly be named in the general , FERMENTUM MALIGNUM ; as coming neer to the nature of Poison properly so called , about the reason of whose fierce and pernicious Operation upon the very principles of Life , Physicians are strangely divided in their Opinions . Omitting all which , I humbly conceive , that the deleterious or deadly force of any Poison whatsoever , doth consist , not in any manifest quality , but in some Seminal Nature highly adverse and destructive to the Mication of the Blood in Man , upon which his Life immediately depends . There are , ( I must confess ) too many other things , that with equal speed and cruelty break asunder the slender Ligaments of Life , even by their manifest qualities , if once admitted into the Stomach ; as Fire , Oyl of Vitriol , strong Spirit of Salt , Aqua Fortis , Lixivial Caustics , Arsenic , Sublimate , &c. Which by reason of the extreme subtility and most rapid Motions of their Particles , and of their force of Penetrating , cutting , corroding and dissolving almost all Bodies to which they are applied , are as mortal as a Sword or Bullet : but all these , if they be sufficiently diluted , lose their fatal Virtue , and become innoxious ; nor can they be rightly reckned among Venoms , no more than a Dagger or Halter , because they destroy by manifest Qualities , and wayes evident to the Sense . But Poyson , whose Power is founded in a seminal Nature ; secretly repugnant and pernicious to human Nature , whether it be bred in the Body , or introduced by contagion or otherwise , is always more or less noxious in a small quantity , and in a full Dose deadly ; so that t is dangerous to trust to a dilution of any such Venom . And to this kind are the Malignant Ferments , of which I am now speaking , to be referred : though some of them be more venomous than others , and some more contagious . For , the Malignity of all seems to consist in a Seminal Nature , which being communicated to the Blood , is apt to impugn , retard , oppress , and ( when it prevails ) totally extinguish the expansive Motions of the vital Spirits that conserve it . ¶ : HAVING thus concisely explained the formal reasons , and distinct proprieties of both sorts of Febrile Ferments , the Putrid and the Malignant , that work immediately and per se , by way of Oppression of the vital Spirits ; 't is opportune for us to inquire into the Nature of them considered , first absolutely , and then respectively to the manner of their Operation upon the Blood in generating Fevers . I advertise therefore , that when I speak of Crude Chyle brought into the Mass of Blood , and by degrees inducing putrefaction or Fermentation upon it , as I have briefly shewn in the Paragraph concerning putrid Humors rendring the Blood impure ; I do not call such Chyle Crude , because I think it wholly unfit to afford some nourishment to the solid Parts though impure and imperfect ; but because it is not sufficiently concocted and prepared , so as that being united with the Blood , it should be made the immediate Subject of the vital Spirits , or ( which is the same thing ) be impregnated with Vitality . Now Chyle in this sense Crude , hath not yet attained to a degree of inquinament high enough to give it the nature and force of a Febrile Ferment ; which strikes at the very Root of the vital Motion or Heat . For it consisteth in a certain Aptitude to infringe , diminish , retard , oppress , and ( if not overcome and expell'd by the Spirits of the Blood ) utterly extinguish the vital Mication of the Blood , whence Life results . For , consentaneous it is both to experience and to reason , that this appitude is not acquired in a few moments of time after Crudities have been commixt with the Blood ; nor doth it actually attack the vital Spirits so soon as the Ferment is diffused , but doth exsert its Power slowly , by insensible degrees , and as it were by creeping on , like an Enemy that designs to steal a Victory . First it gently , and by little and little insinuates itself into the Mass of Blood , and diffuses itself equally through all the parts of it . Then it comes to be united with the Spirits that conserve the Blood , as if it were a natural ingredient of the mixture . That done , if either the quantity or contumacy of it be so great as that the vital Spirits be unable to moderate and reduce it to conformity , or to expel and dissipate it ; it begins to operate , to weaken , and suppress them , affecting them with a kind of Torpor , and clogging them so as they cannot with requisite Vigor endevor to expand themselves , and then the Fever first invades , as shall be more fully explicated when we come to examine the process of Fermentation in the Paroxysm of an intermittent Fever . In the mean time it follows to be inquired , wherein this Aptitude of the Fermentum Febrile to fix the Spirits of the Blood , doth chiefly consist . I conceive with Dr. Glisson that it is radicated in a certain Lentor or clamminess of the Crudities mixt with the Blood ; analogous perhaps to that viscidity observed in Wine and Beer not perfectly fermented , which are therefore call'd Pendula , or Ropy ; nor can they be ever corrected unless by a new Fermentation , which exciting the oppressed and sluggish Spirits contained in the Liquor , and dissolving the clammyness of the grosser Parts , quickly clarifies it . For , what can be imagined more apt to Clog , oppress and fix the Spirits of the Blood , so as to hinder their expansive Motion , than such a pendulous clamminess of Crude Humors diffused through the whole Mass of it ? I believe therefore , that the formal reason of every febrile Ferment in putrid Fevers , doth consist in such a Lentor of the Blood. As for that kind of it , that arises from defect of Concoction in the Stomach , and that may therefore rightly enough be distinguished by the Name of Crude Chyle ; it seems not at first to be affected with the pendulous Clamminess here described , but only with a certain disposition or tendency toward it , by reason the Spirits of the Chyle have not been sufficiently excited and exalted from the State of Fixation to that of moderate fluxility , as they ought to have been : and yet this tendency may be sufficient by degrees to induce a clamminess upon the whole Mass of Blood , when crudities are daily increased and accumulated , as commonly they are before a Putrid Fever is generated . Other kinds of it are almost all derived , either from transpiration intercepted , or from extravasation of Humors , as in internal Apostems and in the Dropsy ; or from inflammations and tumors , where the course of the Blood is stopt . For part of the Blood so arrested , and for want of due Motion corrupted , being at length carried off by the Veins , and remixt with the whole Mass thereof , must of necessity more or less pollute it , But if we convert the Eyes of our Curiosity upon the Effects of this febrile Ferment , and consider the manner and process of its acting upon the Blood ; we shall soon find , that what hath been said of the narcotic and fixative Power of it , will be sufficiently consentaneous and evident to engage our Belief . For , from thence it will appear , by what reason and way the Ferment is wont to exert its forces , and exercise its tyranny upon the Vital Spirits , in the divers times of a Paroxysm or fit of a Fever , viz. in the begining or invasion , in the augment or increase , in the vigor or Achme , and in the declination . I say then , that before the actual invasion of a Paroxysm , the febrile Ferment is already diffused through the Blood , and united with the vital Spirits . Upon this , it of necessity comes to pass , that the Spirits being clogg'd and as it were inviscated by the pendulous clamminess thereof , remit somewhat of their vigor and endevor to expansion : and consequently with less briskness irritate the Ears and Ventricles of the Heart , and Arteries conjoyned to them , to contract themselves , in order to the distribution of the Blood. Hence it comes , that the free transpiration of the halitus or steams of the Blood is more or less checkt , and render'd more slow and weak than it ought to be . And this makes the first insult or surprise of the Cold Fit , which though scarcely perceptible in the beginning , comes creeping on more and more , till the Eclipse it brings upon the vital Spirits , be manifest from the weakness and languid Motion of the Pulse , and from the chilness of the whole Body , and dead paleness of the Face , &c. A little after , the Pulse is more retracted and languid , and the Eclipse increasing , the Nayles of the Fingers become pale and of a leaden Blew , the extreme parts grow sensibly cold , and all the other symptoms grow more strong and vexatious , so that the Patient is now compell'd to feel the Attacque his Enemy is making upon the Guards of his Life . And this is the second step of the cold Fit. Which ceases not yet , but is continued a good while after its first sensible Invasion ; the depression of the vital Spirits , the retraction of the Pulse , and the consequent diminution of Heat , still by degrees increasing . Nevertheless , soon after the beginning , the irritation of the vital Spirits to rise up and oppose their intestine Enimy , and to repell it by their spontaneous expansion , begins . For , first they strive to resist oppression by the clamminess of the febrile Ferment , and to shake off the Clogg , by their natural agility . Then the Mass of Blood , being slowly and heavily diffused into the parts of the Body , doth in some degree stagnate in the Avenues of the Heart , and by its resistence burden the Heart and Arteries , and so incite them to make more frequent Pulses , to discharge it . Then the Effluvia of the Blood , being by intercepted transpiration retained , and by the Veins returned to the Heart , serve somewhat to excite the Spirits , and to discuss a little of the clammy Ferment repressing them . But yet these three irritations conjoyned , are not from the beginning of so great Moment , as quickly to hinder the increase of the Cold , or farther depression of the vital Motion : only they so far avail , as to hinder the influent Life from being wholly eclipsed . And at this time it is , that the first certain Signs of actual Fermentation of the Blood , shew themselves to Physicians accurately observing them . For , so soon as the certain Signs of an universal oppression of the vital Spirits appear ; we may from that time date the commencement of the Fermentation immediately consequent thereunto : because they declare that the Ferment hath already actually begun its Work. These Signs and Symptoms then are ( as I have said ) first , retraction of the Pulse , chilness , paleness and sometimes blewness of the extreme Parts , chiefly of the Nayls , tipp of the Nose and Lips , and some light constriction of the whole Skin . Because at that time there happens some oppression of the vital Heat , which governs the Pulse , renders all parts actually hot , gives a vivid and grateful tincture of red to all , and plumps up the Skin that otherwise would shrink itself up . Secondly , a troublesom Sense of Cold , accompanied with a Horror , trembling , shivering or shaking . All from the difficult passage of the Blood through the habit of the Parts . For the Blood being but weakly emitted from the Heart , and passing slowly through the substance of the muscular Parts , hurts and offends them by vellication or attrition . Thirdly , a weak and quivering Voice , and shortness of Breath for the most part trembling and unequal : which seem to arise , partly from a depression of the vital Heat , partly from Cold unequally affecting the Lungs , and hindring the free ingress and egress of the Air ; and partly from the difficult passage of the Blood , either through the Lungs themselves , or through the Muscles , helping to move them . Fourthly , the moisture of the Mouth , and in the Glands circumjacent , begins to be dried up , and thereupon ensue thirst and driness of the Tongue . The reason of which seems to be this , that the Latex Serosus is , in the febrile Fermentation , so confounded with other Humors , that it cannot be separated from them in the Glandules destined to the Secretion of it . Other Effects or Signs of the Fermentation observable in this beginning of the Paroxysm , I reserve till we come to the Augment , in which they become more conspicuous . In the AUGMENT therefore , no new Motion arises , only the former are either by degrees lessned , or increased . Those that belong to the simple depression of the vital Spirits , are gradually diminished : but those that are referrible to the incitation or suscitation of them , are by little and little augmented . Of the former sort are , Chilness , Sense of Cold , shivering , trembling , quaking ; all which by degrees cease and vanish : because upon the raising of the Pulse , the Blood is transmitted more briskly and speedily through the habit of the Parts . The Voice also becomes more strong and uninterrupt , and the respiration more frequent and equal , for the same reason . On the contrary , the provoked vital Spirits now rising up against their intestine Enimy , cause a manifest increase of the febrile Fermentation and Tumult . For , the expansive luctation grows more and more fierce and exorbitant , and recedes farther from the natural State , till it becomes turbulent , hostile , and frothy , and unequal . The consequents of these irregular Motions are ( 1 ) inquietude , jectigation , and sometimes Pain of the outward parts , but chiefly of the Head ; all from the difficult transmission of the Blood through them . ( 2 ) Frequency of the Pulse , and now and then robust vibration of the Heart and Arteries ; probably from the intercepted course of the Blood , and the augmentation of Heat . ( 3 ) Diminution of Transpiration ; which though now somewhat greater than from the beginning , continues much less than it ought to be , considering the abundance of Effluvia or exhalations of the Blood raised by the intense Heat . ( 4 ) Greater Consumption of the Latex in all parts of the Mouth , and consequently more grievous Thirst. ( 5 ) Nauseousness , and sometimes vomiting or Flux of the Belly . For the Stomach and Gutts are of all parts most troubled and offended by the tumultuose afflux of the Blood , as well because of their nervose Texture , and their exquisite Sense thence arising ; as by reason of the matters contained in their Cavity , which ( the containing Parts being irritated ) fluctuate , and so become more apt to be moved and ejected upward or downward : and for the same Causes , the same parts are often molested with Winds and Eructations ; all Pneumatic Fermentations ( in the number of which our febrile Fermentation hath a place ) conducing much to the generation of Winds . During this time of the Paroxysm , the Fermentation and Heat , and all the consequents of them here recounted ( excepting perhaps the last ) are augmented by degrees , till they arrive at the Achme or State. But so soon as the Transpiration comes to be more free , and answerable to the abundance of Exhalations steaming from the Blood , so as they no longer recoyl by the Veins to increase the estuation of the Blood ; the Augment ends , and the State of the fit succeeds . In which the Fermentation and Ardor persist a while in their Violence and Fury . And though at this time some parts of the oppressing Ferment , begin to be discussed and expelled by laboriose Sweat : yet the vital Spirits are by that tumultuose Motion so profusely spent and exhausted , that nature suffers almost as much of loss by that exhaustion , as she receives relief from the Victory and Expulsion . Whence perhaps it comes , that yet the conflict appears doubtful and equal , till the beginning of the Declination , when the febrile Heat , and all its concomitants are by degrees mitigated . And then it is , that the Victory of the vital Spirits being complete , the remaining parts of the febrile Ferment are by an universal Sweat flowing without any considerable detriment of the strength of the Patient , dispersed and exterminated . For , this Sweat is a kind of despumation of the impurities of the Blood that caused the Paroxysm ; whereupon soon ensue a remission of the burning Heat , a cessation of anxiety and Pains , and a fresh diffusion of the Latex Serosus into the Throat and Mouth for the quenching of Thirst , and in fine a Cessation of all other vexatious Symptoms of the late Conflict ; and so at length the Paroxysm is ended . Now from this our congruous Solution of all the Phaenomena of the fit of a Fever , ye may easily judge of the reasonableness of the precedent Hypothesis , according to which I have endevored to explicate them ; and how far the same may deserve your approbation , or dislike . ¶ : Nevertheless I am willing , ye should suspend your Sentence , till I have carried on the Hypothesis farther . For there yet remain many other Appearances to be solved . I proceed therefore to the primary DIFFERENCES of Fevers , in hope that they also may be commodiously deduced from the same Principles . Forasmuch as it is probable from what hath been said of the nature of a Fever in general , that all Fevers arise from , and essentially consist in a Fermentation of the Blood : We may with reason infer , that the diversity of Fevers , how great soever it be , proceeds from nothing else but the divers fermentations of the same Blood. For the diversity of Effects is for the most part respondent to the diversity of efficients . And since it is scarce possible , but that from various Ferments , various kinds of Fermentations should arise ; it necessarily follows , that the various sorts of Fevers are to be deduced from equally various Ferments actually hindring the vital mication of the Blood. And I hold , that there are so many differences of febrile Ferments , as there are divers Natures or Dispositions of Crudities incident to the Blood , and apt to inquinate it . To know all these distinctly , and to explicate each of them by a particular discription , is perhaps impossible : so great is the variety of crude Humors that may be admitted into the Blood , and so manifold the Combinations of them that may happen to pollute it . Let it suffice then , if reflecting upon the chief sorts of Crudities alredy described , we shall from thence congruously derive the Primary , i. e. the most frequently observed Differences of Fevers . By Crudity I here understand any inquinament or depravation of the Blood whatsoever , proceeding from defect of due preparation thereof , for the generation of vital Spirits ; as I before declared . Now the matter in this Sense Crude , may be distinguished into Ordinary or familiar to human Nature , such as arises from the erroneous use of the six non-naturals : and Extraordinary or alien and hostile to human Nature . From the former come all Fevers call'd simply Putrid : from the Later , Malignant and Contagiose or Venenose . The Ordinary may be subdivided into ( 1 ) Recent or lately generated , such as is either carried out of the Stomach and Guts in the form of crude Chyle , or reduced from some part or other inflamed or otherwise corrupted : and ( 2 ) Inveterate or in a long tract of time by little and little congested , and adhering to the substance of the solid Parts . The former , if it happens to pass into a febrile Ferment , produces a Fever putrid indeed , but of only one Paroxysm . The Later likewise generates a Fever Putrid , either accompanying some other Malady , or Symptomatic ; but each of them , either Continual of uncertain exacerbation , or intermittent of uncertain Paroxysms . The Etraordinary or Malignant which includes some certain seminal Principle dangerous and hostile to human Nature , is also double , viz. either it is disseminated by contagion , or is primarily bred in the Body affected . The Former , though resolved into an exhalation and dispersed through the Air , still retains its poysonous Virtue , as the Miasma Pestilentiale , or infection of the Plague . The other is either not resolved into exhalations , as Arsenic ; or is , in the very resolution , despoiled of its seminal malignity , as the Breath of a mad Dog , which seldom or never infects alone , without the Saliva in forth . Having exhibited to your consideration this plain and brief Scheme of the different material Causes , from which I suppose the principal differences of Fevers to proceed ; I must reflect upon the Heads thereof more particularly , and in the first place resume the explication of Crudity not Malignant ; as that which both more frequently occurs to our observation , and is less obscure . The Matter of Putrid Fevers Not-Malignant , proceeds ( as I lately insinuated ) either ( 1 ) From defect of Concoction of the Chyle in the Stomach and Intestines , or ( 2 ) From defect of due eventilation and free motion of the Blood in its Circuit . Defect of Concoction of the Chyle , is a thing so common , and so fully explained by Physicians in their practical Writings , that it is sufficient for me to name it . And indeed in all Fevers , the concoctive faculty of the Stomach is wont so much to languish , that scarce any thing of aliment can be , without detriment , taken into the Stomach already troubled and inquinated with vitious and corrupt Humors . For then the Food is not digested , but whatever of either Juice or Tincture is drawn from it , remains crude , and turns to the Augment of the matter of the Fever . Whence it comes , that fasting and a thin Diet are so much commended by all , in putrid Fevers . Only in Pestilential , a Diet less spare , is sometimes allowed with good Success : because the benignity and sweet Spirits of the Aliment , are found to contemperate the Seminium Pestiferum , and reduce it to a milder disposition . Not of these Fevers therefore , but only of those are we to understand the Counsel given by Hippocrates ( Aphorism . n. Lib. 2. ) Corpora impura quò plus alimenti assumunt , eò pluribus damnis augentur : & ( Aphor. 7. Lib. 1. ) si morbus sit peracutus , tenuissima diaeta est utendum . Defect of due Transpiration , or Eventilation , and of free Circuition of the Blood , is sometimes the Cause , sometimes the Effect of Fermentation therein . The Cause , if no other vice , before disposing the Blood to Putrefaction , hath given fit matter for the Generation of a Fever : for , want of free Transpiration and Interception of the course of the Blood in any part of the Body , is alone sufficient to infer putrefaction upon the Blood ; but then the Fever is for the most part easily discussed , and with one universal Sweat wholly solved . It ariseth commonly from the diminished perspirability and permeability , either of the whole Body , or of some private part , whose inconspicuous pores are constipated , or obstructed ; and this happens either with , or without extravasation of Blood. With extravasation , comes a Tumor , if not an Aposteme , which most commonly produces a Fever of uncertain Exacerbation ; as is frequently observed in great Obstructions and Abscesses of the Lungs . Having concisely recounted the Procatartic or Antecedent Causes of crude Matter apt to induce putrid Fevers , I must come to explain what I said of the Aptitude of crude Chyle received into the Blood , to corrupt it Miasmate Febrili . That I may do this with perspicuity and coherence , two things occur here to be considered . One is , when that supposed Aptitude or Disposition of Chyle imperfectly concocted , comes to be matured or exalted to an actual fermentation of the Blood : the other , where that crude Chyle is wont to lurk or lie concealed , until attaining to ripeness , it hath acquired forces sufficient to induce fermentation upon the Blood. To the FORMER of these two questions therefore I answer , that crude Chyle , though from its first admission into the Blood it continually tend toward a febrile Ferment ; doth yet notwithstanding rarely attain to that last Degree of depravity , where it meets not with an Apparatus of like matter before congested in the Body , sufficient to augment its Forces , and serve for convenient Fewel to a Fever . For , it is by long experience found , that very few fall into any simply putrid Fever , unless after many errors admitted in the use of the six Non-naturals : nor is the febrile Ferment it self wont , so soon as it is existent in the Body to kindle a Fever , by breaking out into acts of open hostility upon the sudden , but by secretly creeping on , as it were , and passing through certain degrees of operation successively . First , it is insensibly diffused through , and intimately commixt with the whole Mass of the Blood , after the manner of other Ferments . Then inwrapping the vital Spirits by little and little with its clammyness , it diminishes their Agility , and disposes them to sloth . After this , it endeavours to inviscate , bind , and as it were suffocate them ; and then it is , that from their expansive reluctation , the conflict and fermentation commences . All which may be collected from intermittent Fevers , at least , if it be true ( what many eminent Physicians hold ) that the whole Febrile Matter that causes a Paroxysm , is as it were burn'd out and consumed in that Paroxysm : as in an intermittent Tertian , there intervenes a whole day of vacancy from a Fever , and of quiet betwixt every two Paroxysms ; during which interval , the febrile Ferment is only dispositive , and preparing to unite it self intimately with the vital Spirits . But in a simple Quartan , two whole days intervene betwixt the precedent Paroxysm and the Subsequent ; the febrile Ferment all that while recruiting its Forces . From whence it is highly probable , that the crude matter doth not presently produce a Fermentation , but by degrees , and by way of disposition . Which may be sufficient to solve the first Question , viz. When the crudities commixt with the Blood come to acquire he degree of exaltation requisite to induce an actual fermentation upon the Blood. As for the OTHER , viz. Where the same crude Matter is wont to be congested , and to lye in ambush till that time ; if the whole matter of the precedent Paroxysm , be spent and consumed in the Paroxysm , as hath been supposed : then it necessarily follows , that the matter of the subsequent Paroxysm , must either be generated anew , in the time intervenient betwixt the two Fits , or lie conceal'd somewhere in the Body , either in the Vessels carrying the Blood , or out of them ; from whence , as from its Fomes , it may after certain intervals of Time , sally forth to infect the Blood and invade the vital Spirits . For both these , cannot be true ; and therefore it remains to be inquired , which of the two is most likely to be so . My Opinion is , that the matter of every subsequent Paroxysm is not generated anew ; and my Reasons are these . ( 1 ) So soon as any Paroxysm is ended , the very essence of the Fever Ceases for that time , and the Blood quickly returns to an Apyrexia . Now if the Cause be extirpated together with the Disease , nothing will be left remaining in the Body to continue it : and by consequence , every new Paroxysm will be a new Fever ; which no experienced Physician , who hath observed the Disease to be of the same genius or nature from the first Fit to the last , will easily be brought to grant . ( 2 ) The same may be confirmed by this , that intermittent Fevers , even in poor Country People , frequently run through alll their times regularly , by degrees ascending to their State , and thenceforth gradually tending to their Declination , when no Physician is called to Succour Nature : So that merely from diligent Observation of the motion of the Fever , a certain prognostication of the State and final cessation of it , may be collected , which would be impossible , if the matter of the Disease were every Day generated de novo : for who could foresee , when that new Generation would Cease ? ( 3 ) The cause of the Fever coming ab extra , is accidental , and depends on a less or greater Error committed in Diet , and is constituted extra Febris essentiam ; nor can any indication be from thence desumed . And our Dr. Glisson affirms , that he knew a Man , who being of a strong Constitution , and afflicted with a Tertian Intermittent , obstinately abstained from all Meat and Drink , from one Fit to another ; and yet could not thereby elude the return of his Fever . It may be therefore with good reason inferred , that putrid Fevers have an internal Focus some where in the Body , whence the material Cause of them breaking forth , and gathering fresh Forces , invades and irritates the Vital Spirits again and again , even till the Fomes be utterly exhausted and consumed . There are ( I confess ) many great Wits , who in every intermittent Fever , seek for a peculiar Fomes or Seat of the Cause . I confess also , that sometimes such a particular and partial Fomes may be found ; as for Instance , in the Stomach , or in the Pancreas , or in the Mesentry , and other Parts of the Abdomen ; and an inflamation of the Lungs , is in some sort the Fomes of a Peripneumonia ; an inflamation of the Pleura , the Fomes of a Pleurisy , and sic de multis aliis partibus : So that itcannot be denyed , but both intermittent and continual Fevers may arise from particular Seats ; and that an Aposteme , chiefly an Empyema , may minister Fewel to a Fever ; yea more , that an inflamation repercu'st from the outward parts , and a Gangrene in any the remotest Member of the Body , may produce a continual Fever , by sending forth corrupt matter to pollute and infect the Blood. All this ( I say ) must be confessed . And yet nevertheless it must be acknowledged , that besides these particular Fomites of Fevers , there is a certain General one , common to all putrid Fevers : and this general Fomes I hold to be the very Parenchyma of the Parts nourished out of impure Juices . For this FOMES is of all others hitherto supposed , most consistent with the Circuition of the Blood , by which it is commodiously carried to all Parts ; and diffused universally : whereas other impurities can scarcely be so accumulated in the Solid Parts , but they must , when extravasated , obstruct the free course of the Blood. If they be supposed to stick , and be congested in the capillary Vessels , or in the inconspicuous Pores of the Parts ; they must be a manifest and intollerable Obstacle to the pertransition of the Blood. If out of the Vessels , they stagnate in the habit of the Parts , they must induce , not a Fever , but a Cachexia , or an Anasarcha . Compelled therefore we are to fly to the very Parenchyma of the Parts ; which in every putrid Fever are necessarily fused or melted by degrees , and being fused , as necessarily become Fewel to continue the Fever . For , in continual Fevers , the substance of the Parts amass'd out of Crude and impure Chyle , is continually melted , and so maintains the fermentation without intermission , until all the Fewel be consumed , and then the Fever is extinguished . But in intermittent , the same impurities are melted by turns , or Intervals ; and in every Paroxysm , some portion of them is colliquated into a kind of Sanies or putrid Matter ; which being remixt with the Blood , becomes , in a Tertian , the Fewel of a Paroxysm to recur on the third Day from its Fusion ; in a Quartan , of a Paroxysm to invade on the fourth ; in a Quotidian , of a Fit to return on the next Day ; & sic de caeteris , And as to the Duplication and Triplication of these intermittent Fevers : 't is probable , that when of a Simple Tertian , is made a double one , the Simple is not the direct Cause of the double : but the later arises from Causes like to those , from which the former took its beginning : So that a double Tertian may be rightly enough accounted to be two single Tertians alternately succeding and complicated with each other . And the same , mutatis mutandis , may be said , with equal congruity , also of the origin of a double and treble Quartan . But there remains yet another Difficulty greater than either of the two precedent ; viz. concerning the Suspension of the Action of the crude Matter , to the time of the Paroxysm , in which it is actuated . That the State of which Question may be the better understood , let us ( for instance Sake ) suppose , that in a double Tertian , A. B. C. D. are four distinct crude Matters , melted and set afloate in the Mass of Blood in four successive Paroxysms . Let us suppose also , that this Fever first invaded the Patient upon Munday , and that in the first Fit , it melted so much of the crude Parenchyma of the solid Parts , as may suffice to produce a new Fit on Wednesday following . Let us suppose farther , that on Tuesday another Tertian began , and during that first Fit in like manner melted so much of the Crude Parenchyma , as may be sufficient to raise a second Fit on Thursday following . These things being supposed , the Question is , why the crude Matter B. melted on Tuesday , is not dissipated or corrected on the Wednesday following , when the crude Matter A. causing a Fit , is by the Fermentation rarefied , and expelled by Sweat : Why , I say , the Matter B. being remixt with the Blood all Wednesday , when the Matter A. was fermented , is not by that Fermentation corrected and dissipated at the same time ; but suffered to lye dormant , and cause a Fit on Thursday following . To untie this Knot therefore , I say , that the febrile Fermentation doth not much alter any crude Matter , that doth not yet actually impede the vital motion of the Blood. For , the Fermentation is regulated by the vital Spirits , which in the Case proposed , chiefly oppose and dissipate the Matter A. which alone by its clamminess actually hinders their expansive Motion . Hence it is , that in the Fermentation hapning on Wednesday , the vital Spirits are not much offended with the new Matter B. then melted and sloating in the Blood , because it is not actually Febrile , nor doth it oppress them , so as to incite them to vindicate their Liberty by their expansive Motion . And thus the difficulty seems to be solved . ¶ : WHAT hath been said a little before , of the general Fomes of all putrid Fevers , as well continual , as intermittent , viz. that it is in the very Parenchyma or Substance of the solid parts amassed out of crude or impure Chyle ; may perhaps to some of my Auditors , long accustomed to the vulgar Doctrine of Physicians , concerning the Genealogy of Fevers , seem to be only precarious , and as easily denied , as affirmed : because it still remains doubtful , how Chyle crude or impure can be , instead of good and laudable Succus Nutritins , or Aliment , converted into the substance of the solid parts . To obviate this their doubting therefore before it settle into a prejudice more difficult to be removed ; it concerns me to assert , that there is many times an imperfect Nutrition , or Vegetation and Augmentation , as well as a perfect , observ'd in the Bodies of Men ; and consequently , that the Succus Nutritius , or proxime Aliment of all parts , is either pure , i. e. perfectly concocted ; or impure , i. e. imperfectly concocted . Whence it comes , that the Bodies of some Men are even vulgarly said to be more or less pure than those of others . Those few , who are so happy as to have Bodies in all parts pure and clean from crude and vitiose humours , do not only from the right use of the six Non-naturals , enjoy perfect health ; but have this farther advantage , that their solid parts not being augmented by the accretion of crude matter , they carry in them neither any Febrile Fomes congested in the habit of their solid parts , nor the least disposition to any other Disease . When on the contrary , impure Bodies , either through intemperance , or too full Diet , Surfeits , Compotations , and other Debauches and Disorders ; or from want of exercise to correct and dissipate the crudities they have congested ; are cramm'd and plump'd up with impure nourishment , and perhaps also augmented to an unprofitable and unwieldy Bulk . These then must of necessity abound with a great stock of crude Matter , accumulated chiefly in the Substance of their solid Parts . Which when a Fever comes , from what cause soever , are melted by degrees , and dayly afford new Matter , to serve as prepared Fewel to the long and dangerous Fever , whether continual , or intermittent . But Bodies clean and pure , though perhaps liable to be surprised with a light feverish Distemper ; are in much less Danger from thence : because their solid Parts have not been imperfectly recruited with impure Nourishment ; and consequently the Liquamen of them is not so Crude , as to suffice to renew often , or long continue the Fermentation . From the Testimony of our very Senses it is evident , that in all putrid Fevers , the parts of the Body are more or less extenuated and colliquated : and that the Crude Liquamina of them are the material Causes of new Exacerbations in continual Fevers , and of new Paroxysms in intermittent , is highly consentaneous to reason . Hence it is , that Men recovering from long Fevers , if they manage their Health circumspectly and with temperance , attain to a renovation as it were of their Youth : because all the substance of their Parts , that was amass'd out of Crude and impure Matter , being by the Fever consumed , their Bodies are now repaired with pure and convenient Juices , such as abound with sweet Spirits duly exalted and excited by Concoction in the Stomach . Hence also we are led to a clear understanding of the true Reason of that Aphorism commended to our Observation by Hippocrates : Si febricitanti , nec omnino leviter , suo in statu maneat corpus , nihilque concedat morbo ; aut hoc etiam plus aequo gracilescat , calamitosum : hoc enim aegri infirmitatem significat , illud vero diuturnitatem morbi . For , the prognostic holds certain , ratione tum causae , tum signi . If the habit of the Body be not extenuated in proportion to the Violence or duration of the Fever , the Cause must lye either in the abundance , or in the contumacy , that is the great viscidity or clamminess of the crude Matter congested and affixt to the Parenchyma of the Parts : and therefore an observing Physician may from thence safely predict , that the Fever will prove of long continuance at best , if not fatal in the end . On the other side , if the extenuation be too great , it must come from the great force of the heat or fermentation in the Blood , that dissipates all things , not only the crude Matter preexistent in the habit of the Parts , but even the vital Spirits themselves , and the insite Spirits , that being intimately united with the Vital , should reinvigorate the Parts with Life and conserve them . And therefore such impetuous Extenuation , is likewise both cause and signe of extreme Calamity . Exhaustis enim supra modum & spiritibus , & partibus Solidis , omnis ratio pepasmi desideratur . All these Reasons duely consider'd , it must be granted that Bodies cannot possibly continue in all points pure and clean , if they be nourish'd with impure or crude Juices . Sound indeed and healthy they may be said to be at present , because they seem to foster no proxime Cause of Sickness discernable by a Physician : and yet nevertheless , since they carry about Crudities secretly congested in the very substance of the solid Parts , which by occasion of any light feverish Distemper , that would not otherwise last above a Day or two , may be melted and remixt with the Blood , and long protract that Distemper : we are obliged to acknowledg , that such Bodies are really foul or impure , and contain in them a Disposition to a Fever more or less remote . Otherwise it will follow that all Bodies actually sound , are in respect of the habit of their Parts , either equally disposed , or equally indisposed to Fevers , and to the continuation of them : than which nothing certainly can be more false . For , have we not observed frequently , that Fevers , as well continual as intermittent , have in the beginning appear'd mild and gentle , so long as they were fomented only by Matter before contained in the Veins and Arteries : and yet afterward , when they began to be supplied with new Matter or Fewel from the colliquated Crudities that had been long congested in the habit of the Body , they have raged in extremity , and continued long before Nature , however accurately assisted and succour'd by our Art , could bring them to a Crisis ? Conclude we therefore , that in putrid Fevers , there is no other Fomes , but the described Crudities , by long intemperance and other errors in Diet , congested in the babit of the solid Parts . For , these are in all putrid Fevers daily resolved or fused into a certain Sanies or corrupt Matter , and constitute a new febrile Ferment : which is the thing we have gone so far about to find . But yet I must not omit to subjoin , that these Liquamina of the solid Parts imperfectly nourisht , are not confined within the narrow compass of one single Genus , but diffused through a large Field of indefinite variety . For , as indulgent Nature hath granted to us various kinds of Aliments , each of which is in its peculiar qualities or proprieties in some sort distinct from all the rest ; and as the Iuices or Tinctures extracted from them by the concoctive Faculty of the Stomach , are in diversity respondent to the diversity of our Meats and Drinks : So must it be granted , that the Crudities after imperfect digestion admitted , first into the Blood , and then into the habit of the Body , and there affix'd to the solid Parts , and at length resolved into a certain kind of Sanies , that is most apt to afford Fewel to putrid Fevers ( as hath been often affirm'd ) cannot be all of a Sort , but some different from others , respectively to the different matters of which they were generated . And of these doubtless the variety is greater than can possibly be known by any Physician however curiose ; so far are we from hope to reduce them all to Computation . It were hard then for me , if any here present should exact from me an accompt of more of these obscure Differences , than what my present institute requires me briefly to explain : and all my learned Hearers will ( I presume ) be contented , if I do my devoir to reduce them in general to the Analogous Humors of the Antients above described , namely Choler , Phlegm , and Melancholy ; not pure or natural , but Corrupt . For , from these Humors taken in the Sense afore explicated , may be commodiously and congruously deduced , both the principal differences of putrid Fevers , and the most probable causes of those Differences . First therefore , I must put you in remembrance of what I have more than once asserted , viz. That the Humors by this Hypothesis assigned to putrid Fevers for their Causes both antecedent and conjunct , are such which are not exolete or stale and despoiled of their Spirits , and grown vappid ; but sufficiently stored with Spirits , noxious and infest to the vital mication of the Blood. Then I with good reason suppose , that when the Crudities received first into the Mass of Blood , and after into the substance of the Parts , come neer to the nature of the Serum of the Blood , now corrupt , and by that putrefaction render'd acrimonious and well nigh Corrosive ( which emulating the Bile contained in the Bladder of Gall , makes the Choler of the Antients ) there is congested and prepared Matter most apt and disposed to produce Biliose Fevers , as they are call'd Tertians , either continual or intermittent . That in case the congested Crudities neerly resemble the white and viscid Grumus of the Blood ( which makes the Analogous Phlegm of the Antients ) but corrupt : then there is laid up Fewel most convenient to foment Pituitose Fevers , Quotidians continual or intermittent . That if it happens , that the Crudities congested be of such a Nature and Condition , as to be affine to the Analogous Melancholly of the Antients , i. e. to the blackish Grumus of the Blood , degenerate from its natural purity , and corrupt : then the Bodies carrying them about are obnoxious and prone to a Quartan ere long to invade them . And this may suffice to explain the Sentiments suggested to me by Glisson's new Doctrine , concerning the most general and obvious Differences of Crudities apt to produce Fevers , so far forth as they may be taken for the Conjunct Causes of putrid Fevers . ¶ : I come then to the Fundament of the so often mentioned division of putrid Fevers into CONTINUAL and INTERMITTENT ; that we may opportunely investigate , what that is , on which this remarkable difference seems immediately to depend . This in probability is nothing else but the very Fermentation of the Blood , in which alone the formal Reason of all Fevers doth consist ; and which by vehemently exagitating the whole Mass of the Blood , sometimes continually , sometimes by Intervals , and those one while certain and ordinate , another while uncertain and inordinate ; induces that Intense and afflicting Heat , in which alone the Antients have unanimously placed the essence of a Fever ; and renders the Pulses of the Heart and Arteries more frequent than they ought to be ; so that from thence alone , as from a Pathognomonic Sign , a Physician may certainly conclude of the presence of a Fever . A continual Fever therefore is that which from the first Moment of its Invasion , to the last of its duration , continnes and afflicts without Intermission , never coming in all that time to a perfect Apyrexia or utter Extinction . This Fever , if it be mild , gentle , unaccompanied with grievous Accidents or Symptomes , and but of one days continuance ; is thence call'd an Ephemera or Diaria : if in like manner mild , but of two , three , or four Days duration , it is denominated accordingly a Diaria of a few Days , or more properly , Synochus Simplex . An Intermittent Fever is that , in which the febrile Fermentation doth not dure from the beginning to the end continually , but is intermitted , and returns with diverse Paroxysms after Intervals , now shorter , now longer : and these Paroxysms running through their peculiar times , namely their beginning , augment , state , and declination , there alternately , i. e. after the end of every single Paroxysm , succeds an Apyrexia , not perfect perhaps , but quoad Sensum . From this vicissitude , or rather from the various Intercalation of the Paroxysms , various sorts of intermittent Fevers have , for distinction sake , obtain'd various Names . In particular , when a new Fit , in proportion respondent to the former , returns dayly , i. e. once in every twenty four Hours , the Fever is named an intermitting Quotidian . When a Paroxysm recurs every other Day , or on every third Day , t is called a Tertian , and by the Vulgar , a third-Days Ague . When the Paroxysm recurs not till after two whole Days of intermission , 't is call'd a Quartan , or fourth-Days Ague : and so forward ; for there have been observ'd also Quintans and Sextan's , though very rarely . Here give me leave en passant to note , that the word Ague , by which the common People understand an intermittent Fever , is derived from the French adjective , Aigù , which signifies Acute or sharp : perhaps because an intermittent Fever is acute during the Paroxysm at least , and afflicts the Patient with sharp Pains ; though by Physicians , respecting rather the duration , than the vehemency of this Disease , it is number'd , not among acute , but among Chronic Fevers . How properly therefore the English call an intermittent Fever , an Ague , I leave you to judge , while I return into my way . There is yet another Species of Fevers referrible neither to continual , nor to intermittent , but compounded of both kinds ; which though it continually augment the natural heat of the Blood , nor ever comes to an absolute Apyrexia , no not so much as quoad sensum , before it be wholly judged or ended ; and in that respect may pretend to a place among continual Fevers : yet hath certain Exacerbations and remissions of burning by intervals , and those sometimes every day , somtimes every third , somtimes only every fourth ; and in that respect seems to belong to Intermittent . Hence it is , that such a Fever is call'd a continual Quotidian , or a continual Tertian , or a continual Quartan , according to the time of its Exacerbation or grieving anew . Besides these three kinds of simple Fevers , Physicians have in all former Ages believed , that there are others , compounded of two or more intermittent . Of this sort are supposed to be . ( 1. ) Double , or Triple Quotidians ; when on one and the same Day , two , or three Paroxysms invade , in proportion respondent each to other successively . ( 2. ) Tertians double , or triple ; believ'd hitherto to consist of two , or three Tertians , whether in a double , two Paroxysms return in one Day , or single Paroxysms recur every third Day : or whether in a Triple , two Fits come in one Day , and a third on the next Day after ; or three in one day , and none the next Day . An intermittent Fever of this sort is distinguished from a simple Quotidian , by the time of its invasion , by the time of its duration , and by the Symptoms that are wont to accompany it . For , in all these Circumstances , the first Paroxysm answers to the third , and the third to the fifth ; but the second is respondent to the fourth , and the sourth to the sixth , and so forward . Whensoever therefore we shall observe this Analogy betwixt the Paroxysms alternately invading , we may with confidence pronounce , that the Fever is of that sort , which Physicians call a double Tertian . When we observe on the other side , that the first Fit is in all things like the second , the second like to the third , and so forward through the whole course of the Fever ; we may certainly judge , that the Patient labours under a simple Quotidian . Besides these Characters of distinction , Physicians have recorded one more , and 't is this : If a simple Tertian hath preceded : recurring every third Day , and after return every day ; we may be sure , the Fever is of that kind , which heretofore hath been taken for , not a simple Quotidian , but a double Tertian . Here perhaps ye will interrogate me about a Simple Quotidian , so frequently mentioned by me ; namely , Whether there be any such thing in nature , or not ? And ye have reason ; there being a kind of Civil War among the Sons of Aesculapius upon the question . For , some of the Princes among them have with great eagerness contended to blot out of the Catalogue of Diseases , the very name of a Quotidian , as if really there were no such intermittent Fevers : and others no less renowned , as fervently , but somewhat more modestly , maintain , that of six hundred sick Men that suffer new Paroxysms every day , scarce one is afflicted with a Quotidian . I answer therefore , that true it is indeed , that a Quotidian hath been by some Authors , of greatfame , banished into the darksome Island of Chimaeras ; but unjustly , and by those who being carried away by prejudice , and the authority of their Predecessors , rather than conducted by the light either of certain Experience , or of right Reason , have by their prevarication entangled their Followers in a gross and dangerous error : as I hope to evince , when I shall come to explain the causes of intermittent Fevers in particular ; if what hath been delivered just now of the distinct signs of a simple Quotidian , be not thought sufficient to end the Dispute . For now I must hasten to the third sort of supposed compound Intermittents , viz. ( 3 ) Quartans , double , or triple . For as often as it happens , that a sick Man , remaining free from a Fit only one day , is afflicted with two new Fits on the two days next following : so often it is concluded , that he hath a double Quartan . And when a new Fit recurrs every day ; but so , that the first Fit answer to the fourth , the fourth to the seventh ; the second to the fifth , and the fifth to the eighth ; in fine , the third to the sixth , the sixth to the ninth , and so forward : they conclude , that of a simple Quartan produced , first is made a double ; and then of a double , a triple Quartan . And this seems to be confirmed ( as Sylvius rightly observes ) sometimes from the reason of curing such Fevers , viz. if one Fit be first taken away , and then on the two consequent days the Fits yet return , one day of intermission interposed ; or if two Fits be taken away , one only remaining , and returning every fourth day : but more frequently from the symptoms , namely , the shivering , quaking , long-lasting cold , &c. which being more proper to Quartans , seldom occur in Tertians , and never but where the Tertians decline toward the nature and type of Quartans . Besides all these sorts of intermittent periodical Fevers , there have been observed others , intermittent also , but of uncertain Periods ; which they have therefore named Inordinate and Wandering or Erratic . Having thus briefly run through all the most remarkable differences of putrid Fevers , simple and malignant , continual and intermittent , intermittent ordinate and inordinate , single and double or triple ; and deduced the causes of those differences from diversity of febrile Ferments operating upon the Blood , either without or with intermission , by certain or uncertain intervals : pursuing the Glissonian Hypothesis I design'd to assert and explain ; it remains , that to prevent misunderstanding of what hath been said of the duplication and triplication of intermittent Fevers , according to the vulgar doctrine of Physicians , as if I adhered thereunto ; I repete what was before said of that nice point : namely , that when a double or triple Intermittent follows upon the Heels of a single , the single is not ( as hath been heretosore believed and taught ) the direct cause of the double or triple : but the double or triple arises from the causes of its own , like to those whence the single at first arose . So that every double or triple intermittent ought to be accounted for two or three single or simple intermittents of the same Species , alternately complicate among themselves . ¶ : COROLLARIUM THERAPEUTICUM . MY Pathalogic disquisition being now at length ended , before all the Sands in my Hour-glass are fal'n down ; I cannot ( as I think ) imploy the short remainder of my time more profitably , than if I subjoyn a brief Therapeutic Corollary , pertinent to my precedent discourse , and useful to Younger Students in Medicine ; for whose instruction chiefly it was , that the wise and prudent Authors of the Statutes of this our so worthily renowned Colledge , first instituted and ordained Anatomic Lectures to be therein read by the learned Fellows thereof , whensoever it should seem fit to the venerable President . I will therefore do my devoir to explicate , wherein chiefly consists that Pepasmus or Concoction of crude Humors , which Nature , and her great Minister , Hippocrates , require to their opportune Evacuation in putrid Fevers ; and by what kinds of Remedies the same may be best assisted and advanced . For , these things being well understood , will afford much of Light toward the direction of the younger Sons of Art , in the true and most rational method of curing Fevers ; in which no error can be little , no caution too great . I begin from that never to be forgotten precept of the Divine old Man , afore recited : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Concocta medicamento purgare oportet , ac movere ; non cruda ; neque ineunte morbo , nisi materia turgeat . To which Seneca seems to have had respect , when he said , in morbis nihil est magis periculosum , quàm immatura medicina : and Livy , when he affirmed , Medicos plus interdum quiete , quàm movendo & agendo proficere . The Concoction or digestion here meant , is by Hippocrates expressed sometimes by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to contradistinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies the digestion of Aliment ; as I have before advertised : and according to the general Notion of all learned Physicians , Antient and Modern , it is , eorum quae sunt in corpore praeter naturam , ad moderatam & secuturae expulsioni percommodam temperiem deductio . In which Sense Duretus , the most faithful interpreter of the Oracle of Cous , expounds that place ( Lib. 1. Epidem . Anutii Foesii edit . Pag. 365. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eorum quae exeunt , concoctiones spectandas esse . Upon which Galen copiously commenting , gives this memorable definition of the thing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nempe coctio est quaedam eorum quoe sunt praeter naturam , morbi maturatio . And most rightly . For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was properly used by the Graecians to express the ripeness of the Fruits of Trees , by which they are advanced from the State of Crudeness or immaturity , to that of maturity or perfection ; and metaphorically , to signify that maturity of the matter of Diseases , which Nature by degrees induces , in order to the seasonable and beneficial expulsion of it , when she attempts a Crisis by ways most convenient . Not that this Maturation is always to be expected in acute Diseases . For we are to remember , there are two sorts of Crudity of Causes apt to induce Fevers : one capable of being brought to moderation and ripeness ; as that of the Blood in a Phlegmon , of the phlegm in a Quotidian , of Choler in a Tertian , &c. Another , incapable of correction and mitigation ; as the Febrile Ferment that causes Malignant and Pestilential Fevers , which being by its seminal Nature and unalterable Form , pernicious to the very principles of Life in Man , is sometimes by the force of Nature expelled and utterly exterminated out of the Body , but never can be so changed and brought into subjection , as to be made less hostile to the vital Spirits that conserve the Blood. And therefore in such Fevers , wise Physicians are not wont to stay expecting Maturation of the Poyson mixt with and fermenting the Blood , in the mean time losing the Opportunities of relieving Nature by proper Alexiterial and Sudorific remedies . To come then to the Marrow of the Question proposed . Considering : ( 1 ) That the Crudity of Humors inducing Fevers simply putrid , consisteth only in this , that the Spirits lodged in them are not sufficiently educed , excited , and prepared , so as to be fit to promote the vital mication of the Blood ; ( 2 ) that all Fevers are essentially founded in the fermentation of the Blood ; and ( 3 ) That the vital Motion or Heat of the Blood is always more or less impeded and perturbed , and often utterly extinguisht by that Fermentation : considering these things , I say , t is not difficult thence to infer , that the Pepasmus or Concoction requisite in all Fevers simply putrid , i. e. not Malignant , must consist chiefly in three things è diametro opposite to those now mentioned ; namely ( 1 ) In the Dissipation and Consumption of the crude Spirits mixt with the Blood ; ( 2 ) In the Moderation of the Fermentation begun ; and ( 3 ) In the Conservation and Corroboration of the vital Powers . And these certainly are the three principal Scopes to which a Physician ought to direct his Counsels , in the cure of putrid Fevers ; and which for their great importance , require to be singly explain'd . To the first of these principal Scopes , viz. the Dissipation and absumption of crude Spirits , and requisite eventilation of the Blood by them inquinated , we may most commodiously attain , by fasting , at least by a thin Diet ; by Remedies extenuating , acid , predatory and conducing to leanness ; by Diaphoretics , Sudorifics , and by letting of Blood. For ( 1 ) Fasting tends directly to dissipation of the crude Spirits ; because the Spirits , if not by intervals recruited out of new supplies of Aliment , must necessarily be soon exhausted and resolved into Air. But no mortal being able long to abstain from all sorts of Meat and Drink , or to endure absolute fasting ; we are therefore compell'd to substitute a thin and spare Diet , in the place of strict abstinence ; for the most part thin Broths made of things moystning , cooling , not prone to corruption , subacid , and of easie digestion . To these ( 2 ) are added moderate and grateful Acids , apt to attenuate , resolve and dissipate the Crudities congested in the habit of the Parts , and therefore predatory . ( 3 ) Diaphoretics , which promoting insensible Transpiration , must conduce to the dispersion and exhalation of the same Crudities . ( 4 ) Sudorifics , which do the same thing , but by a more expedite and conspicuous operation , at once rendring the Crudities fluxile , and exciting Nature to drive them forth by Sweat. For Medicaments of this Family , by the tenuity and mobility of their Particles , penetrate the inmost Recesses and slenderest Pores of the Body , cut , attenuate and rarefie Humors into Vapors , and irritate the Parts to expel them together with the Serum of the Blood , in the form of Sweat. But in the use of these Hidrotic Medicaments great circumspection is required , lest the matter of the Fever , being not yet mature and prepared for this evacuation , be both importunely and with too much Violence exagitated , to farther corruption of the Blood , and increase of the Fermentation . So that they cannot be safely administerd to impure Bodies , in the beginning , nor indeed in the augment , until certain Signs of some Concoction have been observed . ( 5 ) Letting forth of Blood by opening a Vein , which evidently detracts part of the Crude Matter floating in the Blood , and makes room for the remainder to be more freely fermented , and prevents eruption of the Blood out of its Vessels into some noble part . To satisfie the Second capital Intention , various things are required ; viz. such as may facilitate the Motion of Fermentation in the Blood ; such as may moderate the same , when it is excessive in point of velocity ; such as may incite nature to quicken and accelerate it , when too slow ; such as may keep it within due Bounds , lest it bring a dangerous flood upon any noble part . For , the motion of Fermentation is sometimes too turbulent and tumultuose , and in that respect exceedingly laboriose , requiring remedies to make it more sedate and easie : sometimes too dull and slow , and to be quickened ; sometimes it threatens a Flux upon some nobler parts , and then ought to be restrained . In particular , ( 1. ) The laboriose Fermentation ( which the Ancients seem to have meant by the name of Orgasmus or Turgescentia ) indicates remedies apt to compose it , and render it less prone to molest and offend the Vessels containing the Blood : such as taking away some Blood by Phlebotomy , which by diminishing the Mass , lessens the burden of nature , and makes room for the freer Fermentation of the rest ; such also are Acids and Refrigerating , and Moistning Juleps ( not given actually cold , but luke-warm , nor in the least vinose ) all which allay the ebullition of the Blood , and make it less prone to be frothy . ( 2. ) The too swift or vehement Fermentation , which makes the Fever more acute than the strength and spirits of the Patient can well bear , and by consequence ought to be moderated ; requires remedies that may somewhat retard it , and procure a truce to nature , that she may have respite to recollect and rally her Forces . Of which sort are Blood-letting , Anodynes , Hypnotics , and sometimes even Narcotics , either taken in the Mouth , or applyed outwardly to places convenient . ( 3. ) On the contrary , the too slow and lingring Fermentation , such as causes Lent Fevers , calls upon the Physician for Spurs to incite and stimulate nature to accelerate the Conflict . In this case therefore he ought to have recourse sometimes to Purging Medicaments , to be by Intervals repeated ; sometimes to Sudorifics , and those pretty hot , efficacious , vinose or rich in spirits : for all these quicken the Fermentation , and dissolve the clammyness of the Febrile Matter , and in both those respects bring great relief to the Patient . ( 4. ) The Turgent Fermentation , which threatens a Flux upon some noble part and imminent danger thereupon ; directs to the speedy use of the best means for Diversion . Here therefore the most urgent Symptom is without delay to be opposed , by Remedies Revellent , Divertent , Repellent ; as Phlebotomy , Cupping-Glasses , Leeches , Ligatures , Vesicatories , and other Topics . In sine , the Conservation of the vital powers , is in putrid Fevers of greatest moment ; because the Febrile Matter tends directly to the oppression of the vital Mication of the Blood , and the Fermentation it self proceeds no less from the Luctation of Nature , endeavouring to continue that motion in which life consists ; than from the Ferment that hinders it . Hence it comes , that the lighter causes of Fevers are sometimes discussed by Cardiacs only , by a bitter decoction of Chamomil Flowers , and the tops of Wormwood , by Carduus Benedictus boiled in Posset-Drink , and the like Euporista or domestick Remedies . For , if the expansive motion of the vital spirits be so far assisted and corroborated , as to enable it to overcome the clamminess of the febrile Ferment , that tends to the suppression of it ; Nature certainly will soon obtain the Victory , and easily exterminate her Enemy . Here then is the opportunity of giving Cordials ( as they are call'd ) Antidotes , and Specifics or Appropriate remedies , vulgarly so named : all which conduce to the Conservation of the vital Faculty . ¶ : Besides the just now described preparation of the matter in putrid Fevers offending , to the opportune expurgation of it , there is required also a certain preparation of the WAYS or passages , through which the same is to be most commodiously carried off , that so the evacuation , whether by nature her self critically , or by her Minister the Physician artificially instituted , may be not only seasonable , but easie too and beneficial . For , these being , either by their asperity , or by their narrowness , or by obstruction , less passable than they ought to be ; to attempt purgation , is vain and unsafe . Of which our Law-giver , Hippocrates , being fully conscious , left us this most prudent counsel ( Aphor. 10. lib. 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Si quis corpora purgare voluerit , meabilia ut reddat , est necesse . But how is the Body to be made more permeable ? By opening all the passages of it , and by cutting , dissolving and attenuating the gross and viscid humours that stick in them : which may be best effected , by Remedies Lubricant , Abstergent , and Aperient : the particular reasons of all which I shall endeavour briefly to explain . ( 1 ) Lubricantia certainly render the ways more fit to give passage to humors that require purgation , by smoothing their roughness , and inducing instead thereof a manifest slipperiness ; so that the humours slide along through them without any sensible renitency or attrition , which always causeth Gripes in the Stomach and Belly . Now of these Medicaments that are apt to induce slipperiness , some are simply Aqueous , and remove asperity only by their moisture , as Barley Water , thin Broaths , Whey , &c. Others are Mucilagineous , smoothing the ways with a certain friendly and pleasing Lentor , as the Syrups of Althaea , of the Flowers of Mallows , de Mucilaginibus , of Jujubs , &c. Others Oleagineous , as Oil of sweet Almonds , Linseed Oil , fresh Butter , Lard , &c. Others , Saline , as the Salt , Cream , and Magistery of Tartar. Others , Spirituose ; as New-laid Eggs , but little boiled , the Pulp of ripe Fruits . Again of these , some loosen the Belly also ; as the Pulp of Cassia and Damasco Prunes , which above all things contemperate the roughness of purging Medicines , being for that reason chiefly admitted into the composition of the Diaprun . Solut. ( 2 ) Abstergentia seem to have the like good effect , in facilitating the operation of purging Medicaments ; as Soap hath in cleansing of Linnen . For , whatsoever sticks to the inside of the Stomach and Guts , they wipe away ; and are found , in that respect perhaps , to conduce much to the correction of strong and churlish Cathartics ; by preventing their rough and grating Particles from pertinaciously adhering to the Coats of the Ventricle and Intestines , and so inducing Gripes and Contorsions . Hence 't is familiar to Physicians to tame fierce Purgers with Salts , viz. Sal Gemme , Salt of Tartar , of Nitre , Spirit of Vitriol , and of Nitre dulcified , Cremor Tartari , and the like . Not that they confer to the bridling of the fierceness of stronger Cathartics in this name only , but because they are usually prescribed chiefly to this end . ( 3 ) Nor are Aperient , i. e. cutting and attenuating Medicaments of less utility in this business , where the ways through which peccant humours are to be educed , are obstructed by any vitiose matter cramm'd into them . For , remedies of this Classis , by reason of the great tenuity , acuteness and agility of their Particles , penetrating into the smallest Vessels and Pores , and attenuating viscid and tenacious humours therein sticking , open all passages in the Body . No wonder then , if by rendring the clammy matter of Fevers more thin , fluid , and more obedient to nature endeavouring , upon irritation by Purgers , to expel it ; they conduce mightily to the more facile , and more successful operation of Purges . Nevertheless , we are to advert , that not all sorts of humours are to be made fluxil , before any be exterminated by artificial purgation : but that we are , in pertinacious obstructions of the Viscera , to act with Aperients and gentle Cathartics by turns . For , as there are degrees of Concoction , so likewise ought there to be degrees of evacuation ; and so soon as any part of the peccant matter is concocted and prepared ; we must attempt to carry it off ; to the end that nature being thereby exonerated of part of her Load , may with more facility digest the Remainder ; at least when we perceive her to be oppressed by too great weight . Of Aperients some are hot , which ought to be administred to Men of robust Bodies , and cold complexion , and such as labour of inveterate Oppilations : some cold , which are proper for persons of hot constitutions , and prone to abound with Biliose or Choleric Humours : others Temperate , and therefore most convenient to tender , soft , delicate and crazy Bodies . But these three sorts being judiciously contemperate , mutually refract each the others qualities , so as to reduce them to mediocrity . Other differences of Aperients there are , which I must lightly touch . Some remove Oppilations by attenuating simply , without the least of Astriction ; as the five opening Roots , the Bark of Tamarise , and of the Roots of Capers , the Leaves of Maiden hair , Hearts tongue , Ceterach , and Fern Roots , &c. Others both open , and moderately bind ; as Endive , Cichory , Agrimony , Rhubarb , Sage , &c. Others again are endowed with an aperitive faculty , but are withal vehemently astringent ; as Steel , which hath no fellow . Now , as to the seasonable use of these differences ; in the beginning , Aperients without Astriction are most convenient , because they best dispose the humours to fluxility , and clear the passages : yet are they to be prescribed with this caution , that the tone of the parts be not by the importune use of them dissolved , or irritated to a cruentation . The safer way therefore is , to mix with them one or two of the second Tribe , that have somewhat of Astriction in them . Aperients moderately astringent , are indeed in themselves most safe ; but they are given with best success after a general Evacuation . And more vehement Astringents are to be kept in reserve , to finish the cure , by restoring the weakned parts to their pristine tone and vigor . But is it not plainly dissonant to reason , ye will say , that the same remedies should be at once both Aperient and Astringent ? I answer , therefore , with Doctor Glisson ; that Aperients and Astringents are not directly opposite each to the others . For , the contraries to Aperients are Obstruents ; and to Astringents , Laxants . Besides , in a Cachexy and Dropsie , which either proceed from , or are commonly accompanied with great Obstructions ; the natural tone of the parts is always relax'd more or less . It must be confessed indeed , that in those maladies the tension of the Nerves is for the most part too great , by reason of their continual irritation by vitiose humours : but nevertheless it cannot be denied , that their natural tone is less firm than it ought to be . If therefore Obstruction may consist with Laxity , why may not Deoppilation as well consist with Astriction ? And thus have I run over the three principal things praerequisite to Evacuation in putrid Fevers , viz , correction of the peccant matter , conservation of the vital Mication of the Blood , and permeability of the ways . It remains only , that I adjust what hath been said , to a certain Rule of Hippocrates , that seems to render it doubtful . The precept is this ( Aphor. 29. lib. 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Ineuntibus morbis , si quid movendum videatur , move : Which some perhaps may think plainly repugnant to the former Aphorism , upon the explication whereof I have so long insisted . To reconcile therefore these two equally true Aphorisms , I must acknowledge , that it is not always requisite to expect a Pepasmus , or maturation of the Morbific Matter in Fevers simply putrid . For , there are various cases , in which whether they happen to be single , or concurrent ; the counsel of this latter Aphorism is to be preferred to that of the former . And all these Cases may be reduced to the number of five . The FIRST is , when any vitiose humor , either by its abundance , or irritating quality , or motion doth molest the patient , in the first region of the Body , that is , in the Stomach , or Guts , or Pancreas , or Liver , &c. which requires to be speedily expelled upward or downward . For 't is not to be doubted , but that a Physician may , and ought , in this case , to relieve molested nature , as soon as is possible , by carrying off the irrequiet humor [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] by ways most convenient . And by the Oracle of frequent experience we are taught , that not only intermittent , but continual Fevers also , are much diminished , if not totally eradicated by safe Vomits or Purges administred in the beginning . For , the fovent cause being taken away , the proxime cause is much more easily discussed ; which seems not to be any humor stagnating or congested , either in the Viscera themselves , or in their Confines , as hath been already shewn ; but floating in the Mass of Blood within the Arteries and Veins . This therefore is not to be attempted by any purging Medicament , until Concoction hath preceded : and the latter Aphorism advising Purgation in the beginning of putrid Fevers , is restrained to crude humors contained in the first Region of the Body ; nor doth it respect the times of Diseases , so much as the strength of the sick , ( which is very rarely exhausted in the beginning ) according to the judgment of Galen ( libr. ad Thrasybulum , cap. 38. ) who gives this reason of the Aphorism , Quòd natura , adhuc satis valida existens , detractâ oneris quo premitur , parte , quod reliquum est & faciliùs ferre , citiusque concoquendo mitigare possit . Hence it is , that not only Glysters , that rinse the Guts , but gentle Solutives also , such as may without any great tumult or commotion carry off any vitiose humor lodged in primis viis ; are commended by the most experienced Physicians in the beginning of putrid Fevers . The SECOND Case is , when any matter incapable of mitigation by Concoction , begins to shew its Turgescence , i. e. either from its abundance , or from its malign quality , flying from place to place , induceth a frequent mutation or shifting of Symptoms : all which Hippocrates comprehended in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies rage or fury . Which for the most part happens in the beginning of the Fever ; and then arise various Symptoms , and dangerous , according to the various Temperament , Irritability , Action , Use , and Situation of the part upon which the turgent matter rusheth . As for instance , in Phrenetic Patients we observe an admirable change of Symptoms ; sometimes their Sight , sometimes their Hearing , sometimes their Tongue being invaded and disordered by the wandering humor that causes their Delirium , and often shifts the scene of its tragical fury . And the Reason seems to be this , that the inraged matter of the Disease is so highly offensive to Humane Nature , that no part of the whole Body can suffer it so much as one moment of time , without uniting the Forces of all its irritated Fibres to squeeze it out , so that it is transmitted from some parts to others in a trice . If it happen therefore , that any crude humor be in this impetuose manner transmitted to any Secretory Organ ( even though it be not redundant in the whole Body ( a considerable part of it may be , by help of purging Medicaments , respective to that Organ , speedily carried off to the preservation of the Patients life . For , the humor , so turgent , and rushing into the Organ , doth by its very motion irritate the Fibres of it to contract themselves vigorously to expel it ; no less than if it were redundant in the whole Body . If the storm then fall upon the Stomach , the danger thence impendent may be easily prevented by a moderate Vomit , given before the humor be removed to some other part ; if upon the Guts , a convenient Purge may serve to turn it downward . And yet I must confess , that such early Evacuations are commonly tumultuous and painful ; as promiscuously educing all humors they meet with ; and therefore never to be instituted , but where the matter of the Disease is turgent . The THIRD Case is , when some little portions of any one , or more of the Analogous Humors formerly described , chance to be carried , together with the stale and dead recrements of the Blood , to the Secretory Organs . In particular , when some of the acrimonious and corroding Serum of the Blood , is by nature therewith offended , transmitted , together with the Biliose Excrement of it , to the Liver : or some of the whitish and viscid Grumus of the Blood , together with the Pituita emortua , to the Stomach ; or finally , some of the aqueous or potulent matter , with that of the Urine to the Kidneys . Because Nature tends that way , and being assisted by a convenient Parge in the first Case ; in the second , by a gentle Vomit ; and by temperate Diuretics in the third ; may continue the same course , until she has brought the remainder of the peccant matter to a perfect Crisis . The FOURTH is , when any vitiose matter yet crude , is so redundant in the Blood , that nature , reduced to her last shift , is compelled to exclude it by parcels , by any Secretory Organ , not by that which is most proper and congruous to the nature of the humor . As it happens in the Yellow Iaundise , when part of the corrupt Choler is separated from the Blood in the Kidneys , and makes the Urine thick , turbid and yellow : and in that dreadful Disease call'd Cholera , all the Bilis ejected upward and downward , is not concocted and truly felleous , but for the greater part crude and only analogous to that which is separated from the Blood in the Liver , and thence brought into the Bladder of Gall , and seems to be generated by a certain malign or venenose corruption of the Blood. For , improbable it is , that so prodigious a quantity of biliose matter hath been separated , in so little time , by the Liver , or excreted by the Porus Bilarius ; but most probable , that the same is separated from the whole Mass of Blood in the inmost Coat of the Stomach and Guts . In like manner , they who drink Mineral Waters , or Wine profusely , make Urine indeed in abundance , but thin and crude . The FIFTH and last Case is , when the Febrile Fermentation appears to be slow and lingring . For , here 't is lawful , by just intervals , to ordain Evacuations by milder Cathartics ; not only in respect of the Focus , which in such Cases is wont to be recruited often , and therefore requires to be substracted by repeted Evacuations ; but also that the Fermentation it self may be quickned , and so nature excited to perform her work of digesting the Crudities with more vigor and expedition . Besides , since in lent and lingring Fevers , the crude matter is not brought to the state of maturation all at once ; but first some part , and then more and more successively : 't is fit the same should be evacuated per Epicrasin , or part after part accordingly : and this , lest that part of the matter that is first digested , remain still mixed with the Blood , and inquinate it ; or at least , being separated in the inmost Coat of the Stomach and Guts , pervert either the Concoction or Distribution of the Chyle , and so foment the Disease . And thus have ye at length succinctly set before you all the opportunities in which it is not only lawful , but expedient for a Learned Physician , directing his judgment [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as our Master Hippocrates speaks ] by certain observation of Signs and Symptoms in the sick ; to institute convenient Evacuations , at least by milder purging Medicaments , even in the beginning of putrid Fevers . Nor doth any thing else remain for me now to subjoyn concerning this Argument ; but this brief admonition , that no young Practitioner be so rash , as to purge , where he finds not one or more of these opportunities offered to him . For , if he attempt crude matter by strong and fierce Catharticks ; 't is ten to one , but he will exhaust much of the vital spirits , colliquate the Blood , and render the Disease mortal . ¶ . CONCLUSION ANAGNOSTICK . 'T is the custom of Travellers ( ye know ) when they have with panting Breast , and painful Steps , ascended to the top of a steep Mountain , to turn about , and look back upon the places and ways they have with so much labor and patience passed : and this , not only to take breath a while , but to imprint more deeply in their memory , the Images of whatever things they had in transitu observ'd ; uncertain whether or no Fortune may ever bring them that way again . Let us then ( most judicious , and most candid Auditors ) who are all Travellers too in the most darksome and rocky ways of Natural Knowledge , follow their Example ; and having now at length attain'd to the end of this Mornings Journey , take a short review of the things offered to your notice , as we passed along : to the end ye may the more easily recall them to mind , whenever ye shall be pleased to think them not altogether unworthy your Examen ; it being unlikely , that I shall at any time hereafter have the honour to serve you , in the quality , not of a Guide , but Torch-bearer in this place . The Heads therefore of the various things proposed by me to your consideration , are these . I shewed in the first Stadium , ( 1. ) That the vital motion of the Blood is sometimes disordered , impeded , and impugned by causes praeternatural ; and chiefly by crude humors constituting a peculiar Fermentative Inquinament of the Blood : and that from thence arises a duel or conflict between the vital spirits , on one side , and that Inquinament on the other ; which conflict , in putrid Fevers , is call'd by the Ancients , Putrefaction ; and Fermentation , by the Moderns . ( 2. ) That the same Ferment , in Fevers , tends naturally to the oppression of the vital Mication of the Blood , in which life it self immediately consists . ( 3. ) That the crudity of humors generating that Ferment , and consequently Fevers , doth consist chiefly in this ; that the spirits of our food receiv'd into the Stomach , either have not been by the concoctive faculty thereof sufficiently exalted ( which always happens in Fevers simply putrid ) or though excited , have not been subdued and tamed , so as to become useful and fit to promote the vital Mication of the Blood ( which always happens in Malignant Fevers . ( 4. ) That the principal reason , why in putrid Fevers it is unsafe to purge , before nature hath concocted the crude matter mixed with the Blood , seems to be this ; that in the whole Body are no Secretory Organs destined peculiarly to the separation of humors yet crude , from the Mass of Blood. ( 5. ) That the Analogous Humors of the Ancients are coincident with the Elements , by the Moderns supposed to constitute the Blood : and that it is plainly necessary , that in every Fever , of whatever sort , some one , or more of those Analogous Humors be in fault . ( 6. ) That the formal reason of a Malignant Ferment is radicated in some seminal nature pernicious to the principles of Life in Man. In the Second , ( 1. ) That the oppressive Energy of the Febrile Ferment described , comes immediately from the pendulous Lentor , or clamminess of it , by which it is apt to render the Blood soul and roapy , and to inviscate the vital spirits , that should by their expansive motion conserve its purity . ( 2. ) That these vital spirits are incited to raise a Fermentation , not by the exhalations of the Blood retained , but only by the said clamminess of the crude matter inducing the Fever . In the Third , ( 1. ) That the Symptoms contingent in the beginning of a Febrile Paroxysm , may be most commodiously referred to the aforesaid Conflict or Colluctation betwixt the expansive endeavour of the vital spirits , and the opposite clamminess of the Febrile Ferment . And ( 2. ) that the Symptoms succeeding in the Augment , State , and Declination , may be with equal congruity solved by the same Hypothesis . In the Fourth , ( 1. ) That the cardinal Differences of Fevers are most probably derived from the Different Ferments that induce them immediately . ( 2. ) That the Origin of all Fevers , simply putrid , i. e. free from all Malignity , may be most congruously deduced mediately from defect , either of Chylification , or Transpiration , and free motion of the Blood , whether this happen with , or without extravasation thereof . ( 3. ) That the Blood , when inquinated by crude Chyle , doth not presently conceive a Fermentation , but after some time , and by degrees . ( 4. ) That in intermittent Fevers , the matter of each single Fit is not generated anew ; but comes from a general Fomes , existent in the very substance of the solid parts imperfectly nourish'd with crude juices . ( 5. ) That this very substance of the solid parts is melted into a kind of Sanies or putrid matter , and remixt with the Blood , in all putrid Fevers . 6. That the Analogous Humors of the Ancients , result from various Crudities mixed with the Blood : and that from thence arise various sorts of Fevers ; namely , biliose , pituitose , and melancholic . ( 7. ) That the division of Fevers into continual , and intermittent , doth immediatly depend upon the Fermentation , sometimes continual , sometimes ceasing and recurring diversly by intervals . ( 8. ) That an intermittent Fever simple , is not the direct cause of an intermittent double or triple . In the Fifth , and Last , ( 1. ) That to the Maturation of the crude matter , are required three things , viz. Dissipation and Consumption of the unexcited spirits therein remaining , Moderation of the Fermentation already begun , and Conservation of the Vital Faculties . ( 2. ) That in order to safe and opportune Evacuation of the same peccant matter , is required also due preparation of the Ways or Passages , by which it is to be educed ; and that by Remedies Lubricant , Abstergent , Aperient . ( 3. ) That sometimes even in the beginning of putrid Fevers , Purgation is requisite ; specially when vitious humors molest in the first Region of the Body , or when the Febrile Matter is turgent , or when part of it is transmitted , together with the stale Recrements of the Blood , to any one or more of the three Secretory Organs ; or when Crudities are highly redundant in the Mass of Blood ; or finally , when the Fermentation it self is too sluggish and lingring : but in no other case whatsoever . And this , most candid Auditors , is the Sum of what hath been in this Session said concerning Fevers . Nor have I any thing more to add , but only this ; that if I have , by offering you this Abridgement , usurped the Office of your Anagnostes ; it was not from a vain conceit , that the positions therein contained , are worthy your belief : but only from hopes , that ye might be thereby more easily inclined , to let me understand from your judgment of them , how far they may be worthy mine . For , in this Argument , ( as in all others , whether Physical , or Pathological ) I pretend not to know truth , but to seek it : nor to seek it contumaciously and arrogantly , but modestly and doubtingly ; as becomes a Man , a Philosopher , and a Fellow of this Royal Colledge of Physicians , into which I entered with no other ambition , but that of being more and more instructed in Natural Science and all other Virtues . ¶ . PRAELECTIO VI. OF MOTION VOLUNTARY IN the beginning of time , when it pleas'd the Divine Majesty to call this visible University of things , the World , out of nothing , and to create Subjects whereon to exercise his infinite goodness ; having indowed all living Creatures with Appetites requisite to the conservation of their peculiar Beings ; and accommodated them with Objects proportionate to those Appetites : He saw it convenient , to consummate that Emanation of his Bounty , by furnishing them also with Faculties , by which they might be impowerd , not only to discern what Objects are good or convenient , what evil or inconvenient to their particular Natures ; but also to pursue , or avoide them accordingly . Now , among these so necessary Faculties , that by which all Animals are inabled to prosecute what is presented to them under the appearance of Good , and to eschew what they apprehend to be Evil ; is what Physiologists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the faculty LOCOMOTIVE ; and rightly enough define to be , the Power by which a living Creature is inabled to move or transferr from place to place , either is whole Body or any Part thereof at pleasure . To the putting this noble Power into Act , are required as absolutly necessary , besides the Member or part of the Animal to be moved , three things ; which according to the Order of their Succession , are , ( 1. ) The Object , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Aristotle Lib. de communi Animalium motu cap. 7. terms it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which Invites ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which Offends . ( 2. ) The Efficient , call it what you please , the Soul , Mind , or Intellect , in Man ; the Imagination , Phantasie , or Brain , in Brutes ; or Locomotive , Animal Faculty , in both : which being invited , or offended by the Object , moves the whole Body ; or some Member of it , in pursuance or avoidance thereof : and , ( 3. ) the Instrument used by the Efficient ; which seems to be double : viz. Mediatum , that , by the mediation or intervention of which the Appetite , Soul , or Imagination doth as it were dispense its Command , and Communicate Virtue motive to the Organ to be used : and Immediatum , that by which immediately the Command given is executed , and the intended Motion performed . As for the Necessity of the first and second of these three requisites to animal or voluntary Motion ; I think it needless for me to insist upon the explication thereof : because it is most evident , and on all Hands confessed , that the Soul , whether Rational , or Irrational , is the primary Agent in all voluntary Motions ; and that the same is thereunto incited by the good , or evil appearing in the Object . But as for the Instrumentum mediatum sive primum , that upon which the Soul or Appetite immediately acting , doth by the help thereof produce a Motion , first in the ultimate Instrument ( which undoubtedly is the Muscle ) and then in the Member , whose Motion conduces to the attainment of its end ; it is a Question , and a great one too , whether there be in truth a necessity of any such thing , or not . The Antients ( t is well known ) unanimously taught , that the Soul effects Motion in the Muscles , at pleasure , by transmitting from the Brain , by the Nerves , into them , a certain most thin , most subtil , and most agil Substance , ( which they call therefore Animal Spirits ) by whose swift and copiose Influx the Muscles to be moved being in an Instant as it were inflated and distended Secundum latitudinem , they are forced to contract or shorten themselves Secundam longitudinem , and by that Contraction to pull and move the Members to which they are fastned . And this Opinion hath been without any dispute embraced and asserted , through a long train of Ages , down to this in which we live . But in this our more illuminate Age , Fate has brought forth some Physicians of this Nation and Colledge , of most profound Learning , and admirable sagacity of Spirit ; who laying aside that so antique Hypothesis of Animal Spirits , as both improbable and unnecessary : hold it to be sufficient to solve all the Phaenomena of voluntary Motion , if it be supposed , that the dictates of the Soul are transmitted from the Brain to the Nerve and Muscle to be used , not by emission of any Substance whatsoever , but by a mere contraction of such Fibres of the Brain as are continued to that Nerve . For the Nerve ( say they ) having its origin from the Fibres of the Brain , and being at one end continued to them , at the other inserted into the Head of the Muscle ; so as to make one continued Cord all along : if a Motion be excited , ad nutum animae , in the Fibres of the Brain , the same must be at the same time excited in the Nerve also and in the Muscle , by reason of their Continuity . Betwixt these two so different and irreconcileable Opinions , I am forced to suspend my Judgment , not yet able to discern , which hath the advantage above the other , in point of Verisimilitude . To reject either of them , as Erroneous ; would hardly consist with the modesty of a Philosopher , who cannot but be conscious , and ought to confess , how abstruse a thing the nature of a Soul is ; how imperfect and confused the Notions are , that Men have formed of their own Mind ; and how extremely difficult it is for human Reason to compose a congruous and satisfactory Discourse , concerning the Oeconomy of the Brain in a living Creature , which is as obscure to our understanding , as the Effects of it are manifest to our Senses . To reject Both , because they are both embroyled with many Difficulties , some of which seem to me to be insuperable ; were to make my slender Capacity the Measure of Probability , to prefer the horrid darkness of Midnight to the hopeful dawning of Light in the Morning , and to oblige my self to excogitate some third Hypothesis less liable to incongruities and Objections , which is above my Power . What then remains for me to do in this perplexity of Thoughts ? Only this , to bring the whole Cause to the tribunal of your Judgment , Most wise and most equal Arbiters , there to be finally decided . I resolve therefore , by your Leave , to handle this weighty controversie , tanquam problema utrinque disputatum ; and while ye hold the Beam of the Balance , to put into the Scales the principal Arguments alleaged on both Sides , together with their respective difficulties not yet sufficiently solved : to the end , that ye may , afer due perpension , give Sentence , which of the two Opinions is the more probable . I begin from the FORMER , out of respect to the Antients ; assuming to myself , pro tempore , the Person of a Defendant of Animal Spirits , as the immediate instrument of the Soul in voluntary Motion , in Man. In the first place , therefore , I say ; That seeing every Instrument ought to be accommodate , both to the nature of the Agent that is to use it ; so as to hold some proportion to the Energie of the one , and to the Conditions of the other ; and seeing that voluntary Motion is commanded and executed in one and the same moment of Time , with Velocity equal to that of Lightning : considering this , I say , it seems necessary , that the Instrument upon which the Soul immediately impresses her Power motive , should be such , as is naturally fit to convey the same from the Brain , by the Nerves , into the Muscles , tanquam in instanti , and most easily . But in the whole Body nothing is found so easily and swiftly moveable , as that most subtile and meteoriz'd Substance , of which the Spirits Animal are supposed to consist ; and therefore it is consentaneous , that they are the immediate Instrument of the Soul in voluntary Motion . Here I foresee it will be Objected , that although these Spirits be supposed to consist of Matter the most refined , and most agil imaginable , more subtil than the Particles of Light , or Cartes's subtilis materia ; yet still they must be Bodies , and therefore can hold no conceivable proportion to the Soul , which is believed to be Incorporeal . Nor indeed am I so vain as to hope ever to hear this Objection fully Selved . Nevertheless I take liberty to observe , that it lies as heavy upon the other Hypoth sis of the Muscles being moved by the Nerves excited or invigorated at their original by Motion , begun in the Fibres of the Brain , by the Soul : it being no less difficult to conceive , how an incorporeal Agent cna Act upon a Corporeal Organ , by way of simple contact or impression than how it can communicate a forse by Trancmission of Spirits most subtile , most active : nay more , I may adventure to say , this latter supposition is so much the less inconceivable than the former , by how much more easily a most light and most agil Substance is put into Motion , than a heavy and gross one . Secondly , evident it is , that the motive Power of which we are speaking , is not inherent in the Muscles themselves , nor in the Nerves inserted into them ; but derived and immitted into them from the Brain , ad nutum animae , as she has occasion to use them . If so , what notion can we have for such a Power , unless we conceive it to be a certain invigoration or force , suddainly communicated to , or impress'd upon the Fibres of the Muscles ? and wherein can we imagine that invigoration to consist , if not in a distention of those Fibres , by some influx from the Brain ? This very consideration seems to have induced that great Man , Galen , to deliver this for an undoubted truth ( in lib. de motu musculor . cap. 2. ) Adeo certè magna quaedam vis est in nervis , supernè à magno principio affluens : non enim ex seipsis eam , neque connatam habent . &c. Thirdly , if there be no invigorating Influx from the Brain through the Nerves ; how comes it , that an Obstruction , or Compression of any one of them forthwith causes a Palsy in that part , to which the obstructed or compress'd Nerve belongs ? Is it not only from hence , that the intercourse betwixt the Brain and Muscles of that part , is wholly stopped ? If the Nerves were designed and fraimed by Nature to do the office of Strings or Cords only ; why were they not made of one continued Substance , but of many slender Filaments or Threads ? And why were not these small Threads closely twisted together into a strong Cord , but extended , as parallels , side by side , and intercepted with many narrow Canales or passages betwixt them , and all inclosed within a membraneous Coat extremely thin and tender ? Certainly , if we attently contemplate the artifice of Nature , in the Figure and contexture of a Nerve ; we shall find our selves almost obliged to acknowledge , that the Fibres were so disposed in Parallels , with small Canales running along betwixt them , to give free and quick passage to the subtile influence to be transmitted from the Brain into the Muscles , for the invigoration of their Fibres . And Galen reflecting upon this , that if a Nerve be cut asunder , the Muscle into which it was inserted , becomes ever after incapable of being used to voluntary Motion ; from thence with great assurance concludes ; Nervi igitur , rivorum in morem , à cerebro , ceu ex quodam fonte , deducunt musculis vires . Where 't is remarkable that he compares the Nerves , not to Strings or Cords , but to rivuletts or Conduit-Pipes , framed for the conveyance of the invigorating influence , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as he calls it ) first impetus , from the Brain , as from a Fountain . And what could he have said , either more intelligible in it self , or more favorable to the doctrine of animal Spirits ? Fourthly and lastly , it is not unworthy consideration , that the voluntary Motion [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of Reptils , such as Earth-Worms , Snails , and such like ( whose progression the Greeks call by a most proper Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; most accurately described by Aristotle , lib. de incessu animal . cap. 9. ) is performed by the help of a certain aerial or spirituose Substance issuing from their Heads ; discernable , in Snail , by the sight . For , if you put a large grey Snail into a clear glass Phial , and hold him up against a good Light ; you may plainly perceive , that when he begins to creep , a Chain of little Bubbles will come from his Tail , and move along one after another to the middle of his Back , and thence up to his Head. When the Snail remains quiet , the motion of the Bubles ceaseth : and as he again begins to advance , they also begin their Course anew ; passing , by a kind of slow Circulation , from the Tail to the Head , along the Back ; and from the Head to the Tail , along the Belly . So that it seems probable , that these Bubbles being protruded or propelled in the manner described , are instrumental to the Motion of the Snails forepart , to which he afterdraws up his hinderpart , arcuatim , making an Arch in the middle ; and so advances . Quia postquam priore parte processerit , mox posteriorem ad illam , se convolvendo , trahit ; ita ut videatur arcuatim & annulatim progredi ; as the many-tongued Monsr . Bochart saith , in his discription of the Motion of a Horse-leech ; in Hierozoic . lib. 5. cap. 19. Now , though Nature be observed to diversifie the Instruments of voluntary Motion , in various Sorts of living Creatures , according to the diversity of their Bulks , Shapes , Functions , and necessities of Life ; and therefore to infer a parity of contrivance of them in more perfect Animals , from an observation of the Action of those in less perfect , be but an inartificial Argument : yet forasmuch as she seldom varies her more general ways of formation , but upon necessity ; and when she doth , her deflections from her common Method , are never so wide , but still they carry some Analogie to them : it seems not improbable , that as the progressive Motion of Reptils is performed by the help of an Aerial Substance , so likewise our muscular Motion is made by the help of a spirituose Influx from the Brain into the Nerves and Muscles . And this is the sum of the principal Arguments urged , partly by the Antient , partly by the modern defenders of animal Spirits , and of their necessary use in voluntary Motion . I will now , according to my promise , change my Person , and putting on that of an Opponent , plead a while against both their Existence , and their supposed use : taking the liberty to allege , what at present I remember to have been said by others , and what I humbly conceive may with reason be said , to weaken at least , if not wholly subvert the former doctrine . We Physicians indeed speak magnifickly of Spirits Animal , as of the plenipotent and immediate instrument of the Soul in all her operations upon the Body : confidently attributing to them , veluti Demiurgis quibusdam , whatever of designed Motions are performed by the Nerves and Muscles , whatever of natural Motions are performed by the Diaphragm , and Heart , whatever of violent Motions happen in our exorbitant Passions , in fine , whatever of commerce or communication there is betwixt the Brain and all inferior Parts , in the state of Nature , as if we assented to the Dream of Heraclitus Ephesius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Diog. Laert. in vita . Yea more , in a Preternatural State also we make them only not omnipotent . For , what Disease of the Brain can ye name , which hath not been referred to their Vices , either to their defect , or excess ; to their stupidity and sluggishness , or their fury and tumults ; to their interception , or too copiose and impetuose Influx ; to their fixation , or incessant exagitation ; to their depravation by exotique and inconvenient Mixtures , to their dissipation by Opiates and Narcoticks ; or to some other of a thousand accidents , to which they are supposed to be Obnoxious . Nay some have gone yet much farther , and ( were it not-indecent to divert to Romantic Writings ) I could quote an Author of no small Fame , who hath not many Years past enrich'd the Commonwealth of Philosophy with a whole Legend of the Empire of Animal Spirits , their Laws and Constitutions politick , their quickness of perception , presagition of Dangers , Passions of Love , Anger , Hate ; their Seditions , Tumults , Insurrections , military Rangings , Sallies , Excursions , Combates , Incampings , Marches and Countermarches , Explosions or Fireings , Retreats in order , confused Flights , and infinite other admirable things , such as I , for my part , should not have had Wit enough to ascribe to any but Reasonable Creatures . Nor shall I blush to confess , that when I was reading this Fanciful Book , I could not but recall to mind many of the Witty Fictions of Lucian ( verar. historiarum Lib. 1. ) concerning the Militia and adventures of his Hippogypi , Lachanopteri , Cencroboli , Scorodomachi , Psyllotoxotae , Anemodromi , Struthobalani , Nubecentauri , Aeroculices , Solarii , Lunarii , Nephelococcygians , and other chimerical Nations by him in Drollery described ; and all the pleasant Dreams of a certain great Lady , recounted in her most delightful Histories of the Blazing World , and of the Kingdoms of Fayries in ever Mans Brain : though I at the same time considered , that Lucian and the Lady had written only in Jest , to exercise their Wit : but the other , in serious earnest , and with design to reform the State of Physic , by new discoveries . So true is that saying of a late ingenious Writer ; Ubi semel occupatum ingenium est novis Hypothesibus , licet solis innitantur conjecturis ; in infinitam conceptuum libertatem se diffundit : ne disputare quidem cum rei veritate amplius sustinet . Tam irrequieto & exultante impetu stimulat in ulteriora voluptas gloriosa . And yet notwithstanding , after all our speciose discourses of these Emissaries of the Soul , Animal Spirits ; we are distracted by various Opinions concerning them : still anxiously inquiring , of what matter , in what place , and how they are generated ; what are their Qualities , Motions , Ways , and Manner , of acting ; and in fine , uncertain , whether they be real Creatures of Nature , or only the Idols of human Imagination . Risum teneatis amici , an lachrymas ? Certè res est hand perfunctoriè lugenda . Some have affirmed , that the Fluid contained in the Pores and Fibres of the Nerves , is the more subtil part of the Blood , separated and sublimed in the Brain ; giving it the noble Name of Spirits : but they have not yet by certain reasons or Experiments , taught us , to which of all the Fluids that are known to us , that is like . Others therefore proceeding somewhat farther , pronounce that these Spirits consist of Saline and Sulphureous Particles highly analogous to the Spirits of Wine . But this is to feed our curiosity with fine Words that signifie little of certainty . True it is indeed , that upon drinking a little Glass of Spirit of Wine , we find our Strength suddainly recruited : but whether from the Humor we call Spirit , or from that other Matter that makes that Spirit Fluid , or is perhaps for some other reason joyned to it ; who hitherto has determined ? Besides , the animal Spirits ( if any such there be ) seem to be so so far remote from the subtility , Acrimony , and volatility of Spirit of Wine ; that we want not just reasons to convince us , they are nor volatile , nor actually Rarefied into Exhalations , nor acrimonious . Not Volatil ; because if they were such , certainly they would offend and trouble the Brain ; as may be inferred from the Lassitude , Headach , giddiness and other Symptoms that commonly invade Men next Morning after a Debauch with Wine ; all which come from the volatile Spirits of the Wine . Not actual Exhalations ; because in that State , being mixt with other Humors of the Body , they would produce Bubles or Froth , or cause also an inflation of the Parts containing them : neither of which is to be endured . Not Acrimonious , pungent , or offensive by asperity of their Particles ; because if such , they would continually irritate , prick , and corrode the Brain and Nerves , and necessarily force them into Convulsions , and other tumultuose Motions . I add , that they are not ( as Fr. Sylvtus imagined them to be ) apt to Ferment ; because if such , they could not but fret and dissolve the soft and tender Substance of the Brain , and the Pith of the Nerves . By these and other Reasons induced , our most excellent Dr. Glisson ( de Ventric . and Intestin . Cap. 8. num . 7. ) formed his animal Spirits of a constitution exempt from all these inconvenient Qualities . He describes them to be Mild , Placid , Sedate , Fixt , Sweet , Nutritive , Corroborating , and apt to consolidate ; and in all these respects exactly like the Spirits conteined in the white of an Egg. Their Subject he held to be , the true Succus Nutritius , distributed from the Brain , through the Nerves , to all spermatick Parts : which he would have to be generated only in the Brain ( corticem inter & medullam ) by way of Secretion ; and that the matter of which they are in that manner generated , is the more mild and spermatic part of the Blood ; the acrimonious and more elabourated Part being reduced thence by the Veins , for that purpose perhaps distributed into the Cortex of the Brain : concluding , that the select part is changed into animal Spirits , not by sublimation or meteorization ( as all others held before ) but by mitigation , refrigeration , and Whitening . So that in fine , if their Nature agree with this Character ; I do not see by what right they can be called Spirits , according to the common notion Men have of all things known by that Name . In so dense a Mist of our understanding , in so great and irreconcilable a dissention of Opinions , concerning the matter , generation , and qualities of animal Spirits ; how shall we discern the truth ? Whom can ye give me , so sagacious , so happy above all other Mortals , in explicating the Secrets of the Oeconomy of mans Brain ; as to be able , by clearly defining what they are , whence they proceed , and how they are generated , to put an end to the Dispute ? For , till this be done , we shall still be to seek , how they can conduce to invigorate the Nerves and Muscles in voluntary Motion . In the mean time we can be certain only of this ; that so great a War of Opinions among the Princes of Phylosophy , is a strong Argument , that the thing about which they contend , is not yet sufficiently understood . Equally uncertain it is , by what kind of Motion these invisible Emissaries are transmitted from the Brain through the Nerves ; whether they fly swiftly , or creep along slowly . For , some there are , who fond of the Chimera's of their own Imagination , and carried away by affectation of Glory from the invention of I know not what new Theories in Physic , as if Philosophers were , like young Ladies , best pleased with Novels ; have confidently taught , that these Spirits are not only moved most rapidly in the Brain and Nerves , as Lightning is darted through the Air ; but as it were shot out , at command of the Phantasie , into the Nerves , and recall'd again by the same ways , in an instant , according to the exigence of the Actions to be performed by them . And yet neither of these seems consonant to right Reason . Not the Former ; because in their supposed Motion from without inward , by which these Gent. would have all sensation to be made ; the perception of a tangible Object ( for example ) which is made in the top of a Finger , is in the very same Moment perceived within in the Brain : and the Action of the Finger , and the Action of the Brain , make one continued total sensation of the whole Object . Which could never be , in case that Sensation were performed immediately by the Ministry of Animal Spirits . For , these Spirits , so soon as they are informed in the external Organ of Touching , of what nature the Object is ; cannot bring in tidings of what is done there unless they recur and fly in to give an account of their Embassy , and at the same time desert the outward Organ : So that the action of the outward Organ cannot be coincident with the action of the Brain : unless you can obtain of them , that the very same animal Spirits are in the Finger , and in the Brain , at the same time ; which is manifestly absur'd . Evident therefore it is , that Sensation cannot be made by the mediation of animal Spirits , as these Positive Wits have defined . Not the Later ; because we do not find , that Nature hath any where in the Body instituted contrary Motions of the same Fluid in the same Vessels ; unless in the branches of the Wind-pipe , and in the Guts . In respiration , the Air is both received into the Lungs , and thence quickly emitted , together with the Vapors of the Blood , by the aspera arteria : which being to that end made of round or circular Gristles , is alwaies open ; and the Thorax is always organically dilated and contracted alternately . In the Gutts also Nature hath ordained a Flux and reflux of the Chyle ; but they have a Peristaltic motion granted to them , to that end , in order to the frequent inversion , and more expedite distribution of the Chyle . But in the Nerves there occurs no sufficient reason , why the Spirits should be carried sometimes outward , and sometimes inward ; unless we attribute to them a Peristaltick motion , or imagine that the Spirits themselves , like Gnats playing in the Air , fly to and fro in the Nerves , at their own pleasure . Farther , to what end should they recur to the Brain through the Nerves ? To relate to the commmon Sense what is done in the external Organs ? If so , with what Tongue can they deliver their relation ? By what signs can they give notice of their meaning ? Do they bring in with them the idea of the impression made by the Object upon the external Organ ? Certainly , the idea in the outward and inward Organ , is one continuate representation , as the Object represented is one . But the sensation of the same Object doth sometimes dure two or three Hours together . Do the Animal Spirits all that while run forth and back uncessantly , to continue the sensation both without and within ? These truly are to me inextricable difficulties , Riddles never to be expounded , or rather extravagant fictions , such as might dissolve even Heraclitus himself into laughter . No wonder then if Dr. Glisson , plainly discerning the incongruity of this most rapid and reciprocal motion attributed to the animal Spirits , not only wholly rejected it , but excogitated another plainly contrary thereunto . For , he concludes , that the Spirits lodged in the Succus Nutritius , are carried from the Brain through the Nerves by a Motion , not impetuose or rapid , but gentle , Slow , and placid , inperceptible by the Sense , and tending only outward ; as the nourishing Juice of Plants is believed to creep up from the Roots along by their Fibres : and that they do not immediately move the Muscles , but by recruiting their Vigor , and corroborating the tone of their Fibres , render them habil to execute their Offices promptly and strongly . He adds , that in all voluntary Motion , the Fibres of the Muscles do , by their own proper vital Motion , abbreviate or contract themselves ; needing no copiose and suddain afflux of Spirits , either Animal or Vital , to shorten them by way of inflation , and put them upon performing the Motions commanded by the Phansie . How then are the votes or mandates of the Ruling Faculty in the Brain , communicated and made known to the Fibres of the Muscles destined to put them in execution ? He answers , that the motion of the Brain from within outward , by which it rules the Fibres of the Muscles , is made known to the Fibres to be moved , not by sense ( for the Intellect hath no notice or cognizance of it at all ) but only by Natural perception : and consequently that the Brain , by mediation of this Perception Natural , doth , at command of the Phansie , excite the Fibres of the Muscles to Motion , and recompose them , at pleasure . And to explain more clearly his sentiments concerning this supposed motion of the Brain ad extrà , that is , to the originals of the Nerves , which he seems first to have excogitated : he soon after subjoyns , that the Motion is not to be understood of the whole Brain , but only of that little part of it , the Fibres of which are conjoyned to the Fibres of the Nerve peculiarly designed to perform the action commanded by the Phansie ; and that this Motion is no other but a certain Striate or Streakt invigoration , running along the Threads of the Brain , toward the beginning of the Nerve to be excited , and requiring a Motion of the Nerve conform thereunto : By invigoration , meaning a Motion tending to a greater contraction of the part of the Brain then acting , than before . Contractio enim hic requisita ( saith he ) fortasse ducentesimam partem crassitiei digiti transversi non superat ; nec refert , quàm exigua sit mutatio sitús , modò tensura sit nervo perceptibilis , & gradibus variari possit , prout appetitus fortiorem aut debiliorem actionem à nervis exigit . An Hypothesis ( I must confess ) most subtle , and worthy the sublime Wit of the Author , and perhaps coming neerer to Truth , than any other hitherto excogitated . And yet notwithstanding , had not fate , by taking the Author from us , prevented me ; I should ere this have taken the liberty to beg his pardon of my foolishness , if out of an honest desire of learning from him , I presumed to trouble him with one or two Questions about things delivered in this Hypothesis , which to me seem doubtful , and extremely difficult to be conceived . The first is this . He supposes the Brain , not only to have power of moving itself at pleasure , but ( what is yet more amusing ) to be also the principle of our cogitations , of our Appetite and Motion Animal : which I cannot ( such is my dulness ) comprehend . For , though it be granted , that the medullary substance of the Brain , however soft and tender to the touch , may nevertheless , in respect of the small Fibres of which placed in streaks it is composed , be capable of some Tension and Remission : yet do I not see , by what reason it can , either think , desire , or move itself at pleasure , in order to voluntary Motion . Hitherto I have been so great a Bigot in the catholick Doctrine of Philosophers , as to believe the Brain to be merely an Organ of the Soul ( whether Rational , or Sensitive ) and govern'd , and invigorated to motion by the Mandates thereof , not by it self alone : and that it is of the Nature of every Organ , as an Organ , not to give Motion to it self , as absolute and independent , but to receive Motion from that , whose Organ it is ; never so much as dreaming , that the Brain itself hath the Faculties of thinking and desiring , which I always took to belong of right to the Soul alone . But now I hear one of the Princes of Anatomists expresly teaching the contrary , viz. Cerebrum per se percipere , & , quia sic percipit hoc vel illud objectum esse bonum vel malum , etiam appetere hoc fugere , illo frui ; & quia sic appetit , mox se movere , ut quod appetit , consequatur : and yet am not able to discern , how this new Doctrine can possibly be brought to consist with that antient and universally granted Axiom Physical ; nihil corporeum à seipso moveri , sed ubique in universitate rerum dari movens & mobile inter se quidem distincta ; ita tamen , ut movens & mobile sint simul , motúsque hoc modo sit compositum quid ex utroque . Ye will here tell me , I presume ; that my most sagacious Author speaks in this place , not of Animal , but Natural Perception , Appetite and Motion ; which three Faculties he asserts to be by so firm a confederation colligued , as to be inseparable , and to render their Subject sufficiently instructed to perform every work congruous to its Nature . I say therefore ; that although we should grant to the Brain this supposed Natural Perception , with its inseparable adjuncts ; yet this would by no means suffice to excite and cause Animal or Voluntary Motion , first in the Fibrills of the Brain , then in the Nerves , and after in the Muscles : because this Motion is far nobler than any Motion meerly spontaneous , and proceeds from , and depends upon a principle incomparably more sublime and energetic ; namely the Soul , which ( if all Mankind be not most grosly deceived , ) is Author of all Motion directed by Counsel and design to this or that certain end ; and which is always excited by the appearance of Good or Evil in the Object , when an Animal desires what is convenient , or flyes the contrary , and accordingly moves to obtain , or eschew it . Otherwise , or I am shamefully sottish , or no living Creature would need a Soul to excite him to intend and perform Motions convenient to his nature and end : Because the Brain it self , endowed with natural Perception and its Concomitants , would alone serve to do all the Offices of a sensitive Soul. And this is one of the two doubts , that hath hitherto perplext my weak Head , and with-held me from assenting to this new Hypothesis : chiefly when I recall'd to mind , that a Chicken begins to move himself in the Egg on the sixth day of the incubation ; though at that time nothing of Brain , besides clear Water included in vesicula , can be discerned . The other , this ; How so small a contraction of the Fibrils of the Brain , in that part which is moved by the Appetite , as He sapposes not to exceed the 200th . part of a Fingers bredth , can suffice to make a much greater Contraction in the Nerve destined to perform the action commanded . For , since the Fibrils of the Brain are not only conjoyned with the Fibres of the Nerves thence produced along to the Tendons of the Muscles , but so united also , as to constitute so many little Strings or Cords continued from their Original to their ends or insertions ; and since it is from mechanic experiments constant , that all Cords , when pull'd or stretch'd at one end more or less , are equally extended all along quite home to the other ; and this is by reason of the continuity of their Parts : considering these two certain and evident Truths , I cannot conceive , how in the said little Cords of the Brain and Nerves any Contraction or Tension can be made , that shall be in one of their Extremes , at least two hundred times less than in the other . It is indeed , among Physico-mathematicians , a mighty controversie , whether or no the Strings of a Lute , Viol , Harp or any other musical Instrument , when wound up , be equally stretch'd or strain'd in all their Parts ; because when they are strain'd above their strength , they are for the most part broken at the ends , rarely in any other part : which yet seems to happen only from hence , that the Strings are at both ends weakned by winding up the Peggs , and being tyed in a knot , whereby their coherence of Parts being violated , they must needs be more fragil there , than in any other part to which that Violence hath not extended . Nevertheless , that a Lute-String stretcht by a Plummet hung perpendicularly at one end , and held by a Mans Fingers at the other , is extended in all parts alike ; is beyond all controversie . And that is sufficient to my purpose . For from thence it is most evident , that howsoever , and in what part soever a Nerve is contracted , the contraction must be equal in all Parts of it : not only a Hairs bredth at one end , and two or three Inches perhaps at the other . But perhaps the Sense of my most judicious Author is this . That even the least vigoration of the Brain ( which he supposed to be the principal part of the whole Animal , the original of Cogitation , Appetite and Motion , composed of Fibrills , and endowed with a faculty of stretching and relaxing itself by turns , at pleasure ) may suffice to excite a much greater contraction in the Nerves ; not so much by immediately contracting them , as by so affecting their perception natural , as they may presently contract themselves by spontaneous Motion , and that so much as is sufficient to execute strenuously the command of the Phansy . Admitting therefore this interpretation of his words , I enquire , if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or invigorating Virtue which he confers upon the Brain , consist only in the tonic Motion of its Fibrils , to which the Fibres of the Nerves are continued ; if this be so , I enquire ( I say ) first , whence it is , that a greater and stronger Force or Vigoration is excited in the Threads of the Nerves , than in the Fibrils of the Brain that move them ? Is the Spontaneous Motion of the Nerves , ( always conjoyned with natural perception ) more potent than the animal Motion of the Fibrils of the Brain , injoyned or commanded by the Will , or Phansie ? so , certainly , it must be granted to be by all who embrace this Hypothesis ; because a far greater Contraction is supposed to be made by the natural or spontaneous Motion , than by the animal or commanded Motion : and because it is of absolute necessity , that this disparity of the Effects arises from the like disparity in the Powers of the Agents . But to me ( I confess ) it seems alien from all belief , that Nature , whose Wisdom and Providence is so admirable in all things else , hath taken so little care of the Oeconomy of Mans Brain , as to subject the principal Instruments of voluntary Motion , the Nerves , more to the simple instinct of natural perception , than to the Empire and rule of the Will conceived from the dictates of Reason : chiefly when it is most evident , that the same Nature has granted to us a power of varying , intending , and remitting our voluntary Motion , as we please ; without control or impediment from the instinct of natural perception , of which we are not conscious . I inquire also , whether the so often mentioned Fibrils of the Brain have requisite Notice , both of the command given by the Phansy , and that it is their Office to put the same in execution ? My Author expresly affirms , they have : deducing the knowledge of this from their natural perception , and the notice of that , from their Tension by the Phansy . His Words are these ; Cum hae fibrae tensiles sint , & naturali perceptione advertant , exsecutionem voti cupiti ad suum officium spectare ; mox ( cùm simul sint agentia naturalia , nec deliberent ) se vigorant , & nervos , quibus continuantur , ad consimilem motum excitant . Naturalis enim perceptio ( seu Archeus ) innumer a propè novit , quae sensum latent ; & totam fabricam corporis , quam ipsa formaverat , & usum omnium partium , modumque quo omnia peragenda sint , callet . But if this be granted , certainly either the Phansie must be deprived of its dominion over the Fibres of the Brain , or ( what seems to be no less unjust ) there will be set up in the Brain a new Government by a kind of Duumvirate , the Regimen being divided betwixt the Will and natural Perception , so that neither of them can , without the assent of the other , excite any the least animal Motion . And how unstable , how obnoxious to Divisions must that State be , that hath two Heads ? Other Knots there are in this most intricate Hypothesis , which my weak Reason is not able to untie . But I pretermit them ; those two I have touched , seeming sufficient to evince , how little , how uncertain that knowledge is , which even the greatest Wits have attained unto , of the regiment of the Brain , of the Motion of animal Spirits , and of the reason of voluntary Motion . Perhaps then we are equally uncertain , whether there be in rerum natura any such things as animal Spirits , of a distinct Species from the vital Spirits , or not . Truely , my Opinion is , that we are so : and no less Man than Dr. Harvy expresly denyed their Existence ; de generat . animal . exercit . 70. Nihil sanè in corpore animalium , ( inquit ) sanguine prius aut praestantius reperitur ; neque spiritus , quos à sanguine distinguunt , uspiam ab illo separati inveniuntur . So do all the Peripatetiques hold against Galen , unum esse duntaxat Spiritum , vitalem singulis partium omnium officiis deservientem . Joan. Imperial . de ingen . human . pag. 52. And Scaliger ( exercit . 339. Sect. 2. ) affirms , Animam non egere spiritibus ad motum . Etenim si animae opus est instrumento ad movendum ; etiam opus erit instrumento ad movendum instrumentum . And Sr. G. Ent ( Antidiatribae p. 141. ) Ego , praeter unum sanguinis calorem , nullos in animali Spiritus agnosco : sed in partibus singulis privum hospitari sensum , qui ad animae imperium excitetur . So doth that most excellent Man here present , to whose incomparable Pen Dr. Harvey ows half his Glory , and to whose diving Wit both Natural Philosophy and Anatomy owe the hints at least of the best part of their new Discoveries . And truly if any man shall seriously , and without prejudice consider the great bulk , cold temperament , various parts , fabrick and texture of the Brain ; he will at length find but little reason to believe , that Nature hath framed it chiefly for a Laboratory of Spirits . They tell us , that these spirits are made of the most subtile , most refined , and volatilized parts of the arteriose blood , by way of sublimation . But can a part so dense , so cold , so clammy , and to like a bogg , as the brain seems to be , be thought an instrument fit for sublimation or rectification of a spirituose substance ? What Chymist hath at any time attempted to rectifie spirit of wine in a vessel whose head was stuffed with damp raw silk , or other the like villose matter , more apt to repercuss and condense , than to refine it ? Sure I am , that even Malpighius himself , a most accurate Enquirer into the structure of the brain , hath after all his Microscopic researches , made this ingenuous confession ( de structura viscerum , pag. 66. ) Ut verum fatear , quò magis manifesta mihielucescit cerebri structura , eò magis tot mirabilium operationum explicandi methodum spes excidit . Simplicem tandem dum agnoscocexebri structuram , ineptum omnino ad exponenda sensuum , & tam nobilium operationum phoenomena reor . It a ut hoc tantùm conjicere possim , à Cerebri & Cerebelli glandulis in continuatos nervos separari succum quendam , sicut in caeteris glandulis proprio vase Excretorio ditatis &c. A poor account of so long and diligent a scrutiny ! and yet would I could see the man that is able to give a better . Were it not a Parergon , I might here recount many observations , recorded by Eminent writers , of men , who retain'd the use of all their Senses , imagination , memory , reason , and voluntary motion , even to the last minute of life ; and yet notwithstanding , in their heads opened after death , there was found ( as in most fishes ) but very little of brains , and that too altogether confused and diluted with water . For a memorable Example of this kind , give me leave to put you in mind of that register'd by Nichol. Tulpius , an Author of good credit ( observat . Medicar . lib. 1. cap. 24. ) Who thereupon gravely concludes with this Laudable acknowledgment of his ignorance . Quantum est , quod nescimus ! velut namque in aliis , sic certè credibile est , potissimùm nos caecutire in genuino Cerebri regimine : Cujus opera multo fortassis sunt diviniora , quam quispiam bactenus suo comprehendit captu . Ye may add , two other Examples no less wonderfull : one observ'd by Gregor . Horstius , of a man who after a great abseess or aposteme in the head , and the taking away of a vast quantity of his brain , yet retain'd the use of all the Animal faculties : the other , by Kerckringius ( observat . anatomic . 46. ) of an infant , whose skull he had found full of a mucose water , in the place of the brain . Hither may be brought two other examples : one from Fontanus ( resp . med . & annot . in Vesal . ) of a boy , cui caput erat cerebro vacuum ; another from Arnoldus Villanovanus ( in Spec. intr . med . ) of a man whose skull was found likewise empty . Now if these be true Histories , what will become of the supposition , that the Animal spirits are generated in the brain ? Can they be made , and conserved in water , and after most part of the brain hath been taken away ? Here I am at a stand ; wanting the wit of Thom. Bartholin . Who ( in observat . centur . 6. Hist. 91. ) having told a very strange story of a Swedish Ox , whose brain was wholly converted into a stone ; and desirous still to prop up the antique opinion of Animal spirits , which that observation impugned : was first so ingenuous as to suspect , and after so lucky as to find certain holes and open passages reserved for them in the petrified brain , through which they might freely pass into the nerves to carry the heavy headed beast to and fro in the meadows for pasture . A wonderful providence of Nature this , to continue both the poor Animal in motion , and the doctrine of the spirits in reputation . And therefore lest ye should think I do the learned . Author wrong , I am obliged to recite his very words in the clause of the History . Quam prima ad nos fama rem novam & hactenus inauditam deferret , dub rare caepi , & hinc inde cogitationes volvere , quomodo integer bovi remanserit matus ad horam usque à lanione indictam , cerebro lapideo ; suspicabarque in vivi bovis cerebro indurato sinus patulos remansisse , per quos liberè spiritus animales ex arteriis nervisque commearent ; alióqui bovi omnis fuisset motus dudum ademptus . Nec vana fuit conjectura . Testabatur enim mihi Illustris Bielkius , foraminula hinc inde in lapide nominato conspici dispersa & perforata , per quae paleae possint intrudi . Here to question the truth of his relation , would be Incivility ; to believe all parts of it , shameful credulity ; and to conclude from thence , that there are Animal spirits , down right folly : the Author having omitted to bring any good reason to support his conjecture , that the holes observed in the petrified Brain , had been left for no other cause , but only to give free passage to them . I add , that in the head of the Rana piscatrix which yet is a fish of singular cunning in taking his prey , and of great strenght , no Brain , but only clear water , is to be found . To come then to a conclusion of this desperate Argument ; from what hath been said , it sufficiently appears , that we are still in great uncertainty , not only of the matter , generation , Nature , qualities , and motion of Spirits Animal ; but of their very existence also . I had reason therefore to appeal to your more discerning judgment , for a decision of this so difficult controversie concerning them : being my self unable to determine what I ought to conclude , of the Antient , and at this day vulgar opinion , of their being absolutely requisite , both to all sensation , and to all voluntary motion ¶ Nor do I blush to acknowledge this my ignorance of a thing which Nature seems to have wrapt up in clouds of impenetrable darkness , ne veritatis Inaccessibilis lux teneram ingenii humani aciem splendore nimio perstringeret : But frankly confess with Lucretius ; Multa tegit sacro involucro Natura neque ullis Fas est scire quidem mortalibus omnia . Multa Admirare modò , nee non venerare : neque illa Inquires , quae sunt arcanis proxima . Namque In manibus quae sunt , haec nos vix scire putandum est ; Est procul à nobis adèo praesentia veri . And enquire with Casper Barlaeus ( de anim . Human . admirandis ) Qua ratione , et quibus apparitoribus mandata mentis deferri possint momento ad membra remotissima ? cùm nec membra haec , nec spiritus internuncii , aut mandata capiant aut mandantem norint . Volo Currere pedes ? currunt : quiescere ? quiescunt . &c. Quin illud omni sapientiâ humana majus est , quomodo pulsantes citheram digiti , pari motu celerimas cogitationes assequantur ; ut nec a mente digitus , nec a digito mens relinquatur . But this my ignorance must not deter me from proceeding in the administration of my province . I come therefore to the instrumentum proximum sive ultimum , by which immediately and sensibly the act of voluntary motion is performed . This all men rightly hold to be the MUSCLES : in which there occur three Generals to be chiefly considered by the Anatomist ; viz. their common Constitution and structure ; their principal and senseble Differences ; and the Reason by which they move the parts to which they are affixt . For , these things being duely explain'd , may perhaps bring us at length to such a degree of knowledge of the manner of voluntary motion , as may , if not satisfie our Curiosity yet at least advance the noblest of all our intellectual delights , the grateful admiration of the infinite Wisdom of our Creator . Which as it is the principal End of our Being : so ought it to be also the grand scope of all our studies and Natural inquiries . Concerning the FIRST , therefore ; obvious it is to every mans reason , that the immediate organ of voluntary Motion ought to be of such a Constitution , as may render it apt both to receive invigoration , i. e. to be excited to motion , by the Brain , at the command of the will , appetite , or fancy : and to move the member or part to which it is affixt . Manifest therefore it is , that a hard inflexible , rigid and bony substance is so far incompetent to both those uses , that Galen ( de motu musculor . lib. 1. cap. 2 ) affirmed , that any part casually becoming hard and stiff , though only from a thick cicatrice or skar , is thereby rendred unfit for motion : and that consequently , the substance of a Muscle ought to be , as Nature has made it , soft , rare , flexible , extensible , and furnished with great store of fibres . Requisite it is also , in respect of the distance betwixt the Brain and the Muscle , that there should be some third thing intermediate and continued to both , by which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or first impetus in the former , may be communicated [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] to the other , whether the invigoration be effected by influx of any substance from the Brain , or by Dr. Glissons way formerly described . And the Nerves being the only part of the whole body qualified for this use , Nature hath therefore most prudently inserted one , or more of them into each Muscle . Now these two parts , Flesh and Nerves , are the principal ingredients requisite to compleat the essence of a Muscle : as may be inferr'd from hence , that there are some perfect Muscles , particularly those of the Forehead , the Temples , Bladder , the fundament &c. In the composition of which neither Tendon , nor Ligament is to be found . But because there is in some parts to be moved , by reason of their greater Gravity , a greater resistance to Motion , than the musculous Flesh , in respect of its softness and tenderness , is of itself able to overcome , chiefly in some positions : therefore ought there to be an addition of some stronger and tougher Substance , which being connected or united to the Flesh of the Muscle , may both corroborate the same , and more firmly conjoyn it to the Bones , so as to inable it to overpower that resistance . Hence it is , that some Muscles , especially such as are destined to bear great stress , in surmounting the weight of great Members , or in strong Motions ; are furnished with Ligaments , as well for their better firmation to the Bones , as for augmentation of their strength . All which Galen ( de usu partium lib. 12. cap. 2. & de motu muscul . lib. 1. cap. 2. ) intimates in these few words ; Vinculo enim tuto quodam opus erat musculis , cum osse ab ipsis movendo ; nec erat aliud ad hoc aptius Ligamento . But this necessity not extending to all Muscles , and a ligament being of it self immoveable and insensible , and the Nerves being , in respect of the softness and laxity of their Substance , not sufficiently strong to pull great and heavy Bones , without some accession of strength : it was requisite , there should be of both those parts composed a Third , that might be firmer and stronger than a Nerve , but softer and weaker than a Ligament . Such is a Tendon , which in Sense , and Aptitude to Motion much exceed's a ligament ; and in strength a Nerve : and is therefore made a part of many Muscles . I say , of many Muscles , not of all : because some have no need of Tendons , as the Muscles of the Tongue , of the Testicles , of the Penis , Lipps , Forehead , and all Sphincters ; but those only that are ; framed for Motions either strong or continual . Those that were destined to the motion of Bones , do all end in Tendons , greater or less ; and are inserted , not into the Syntax or conjunction of two Bones , nor into the end of the same Bone from which they arise ; but near to the Head of another which they are to move . Those which are to be kept long in Motion , have likewise need of Tendons both to corroborate and facilitate their Motions : as is most evident in the Muscles of the Eye , all which are furnished with Tendons . Hence we come to understand , why Tendons are by Nature conferr'd upon all Muscles designed to perform strong Motions in Hexion , in extension , and in that which holding a part in a stiff and steady Posture , is termed Motus Tonicus : as in the Arms and Leggs , and in the Back for erection of the Spine , &c. and why other Muscles are made up without Tendons , being as in their Originals , so likewise in their ends , only Fibrose . That these four parts of a Muscle , namely Flesh , Nerve , Ligament , and Tendon , might not want either Covering , or Combination ; Nature has providently invested and bound them together with a proper Membrane or Coat which seems to have these two farther Uses ; to cause Muscles touching or incumbent upon each other , to slip up and down smoothly , easily , and without interfering ; and to unite the force of all the Fibres when they act . And finally , because the whole Organ requires to be continually supplied with Life , as being Pars Corporis Vivens ; therefore is it copiously furnished with Arteries and Veins : those to bring in Blood , by whose vital Heat all parts are impregnated with influent Life ; these , to return the same Blood to the Heart , after it hath performed that Office. And this may be sufficient to explain the Constitution of a Muscle : upon which if we reflect , we may conveniently enough define a Muscle to be ; an organical part of an Animal , participant of Life , composed ( always ) of Flesh and a Nerve , and ( many times also ) of a Tendon and Ligament ; covered with its proper Membrane ; and so framed to be the proxime instrument of voluntary Motion . ¶ : As for the SECOND general to be considered , namely the DIFFERENCES observed among various Muscles ; these are many , as being desumed from their diversity in Substance , Quantity , Figure , Position , Origination , Insertion , Parts , Actions and Uses : all which I will run over lightly . In respect of Substance ; some Muscles are mostly Carnose , as all the Sphincters , the Muscles of the Tongue , &c. others , mostly nervose or membraneous , as the fascia lata , abducing the Tibia , the Quadratus , call'd by Galen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , musculosa expansio , by others , Distortor oris , because it is first contracted involuntarily in that Convulsion named Spasmus Cynicus ; and some others . In respect of Quantity ( which comprehends all the three dimensions of Longitude , Latitude , and Profundity ) some are Long , as the Rectus abdominis , the Longissimus dorsi , the Sartorius in the Thigh , &c. Others , short , as the Pyramidales in the bottom of the Belly , Surrogates of the oblique ascendent Muscles , and by a peculiar right conducing to compression of the Bladder of Urine , when we make Water : Others , broad ; as the Oblique and Transverse Muscles of the Abdomen , the Latissimus dorsi , depressing the Arm , &c. Others , narrow , as those of the Fingers and Toes : Others , thick and bulky ; as the two Vasti of the Thigh , the Glutei of the Buttocks , &c. Others , thin and slender , as the Gracilis bending the Legg , &c. In respect of Figure , some are Triangular , some Square , some Pentagonal , some Pyramidal , some Round , some of other Shapes ; as is exemplified in the Deltoides , Rhomboides , Scalenus , Trapezius : &c. In respect of the Position or course of their Fibres , some are Oblique , some Transverse , some above , some below , some before , some behind , some on the Right , others on the Left Side . Where we may observe in the general , that all oblique Muscles serve to oblique Motions , all Right , to direct flection or extension ; all internal , to flection ; all External , to extention . In respect of their Origination ; some arise from Bones ; and that either from the Heads of them , as most of the greater Muscles do ; or a little below , or from some Glene , some Sinus or small cavity in the Bone : some only from one Bone , some from two or three : others from Cartilages or Gristles , as the Muscles proper to the Larynx : others from the Membrane inshrouding the Tendons , as the Musculi Vermiculares sive I umbricales in the Hands and Feet : and others again from other Parts , as the Sphincters . In respect of their Insertion , some are inserted into Bones , some into Cartilages , as the Muscles of the Eyelids , and of the Larynx ; others into a Membrane , as the Muscles moving the Eye ; others into the Skin , as those of the Lips : some arising from divers parts are inserted into one ; and on the contrary , others single in their Original , are divided in their terminations . In respect of their Parts ( by which we are now to understand , not only the Parts constituent already particularly described , but those also into which a Muscle is commonly divided in dissection , viz. the Beginning or Head , the Middle or Belly , and the Tail or Tendon . ) The differences are various : most Muscles have but one head , yet some have two , some three ; whence they are named Bicipites and Tricipites . Most have but one Venter , yet some are double bellied , as the Muscle shutting the lower Jaw , that of the Os Hyoides , whence they are called Digastrici and Biventres : Of some the Tails are broad and membranose , of others round and slender ; of some short , of others long ; of some perforate , of others entire ; of some single , of others double , triple , &c. In some places are found two , three , or more Muscles ending in one common Tendon , as the Gemelli in the Leg , and the Soleus are united into one Cord above the heel : In others , though contiguous , single and distinct Tendons ; as the Plantaris , though concealed betwixt the Gemelli and the Soleus , from a fleshy beginning dwindles into a long Tendon , that spreading it self again covers the whole plant of the Foot , and is inserted into the Roots of the Toes . Lastly , some borrow their Names from the parts upon which they are seated , as the Crotaphitae or Temporal Muscles , the Rachitae or Spinati of the Spine , the Iliaci , &c. In fine , in respect of the diversity of their Actions , the Muscles admit of a triple difference . The first this , that some are Confederates , both concurring to one and the same motion either of Flection or of Extension ; one being placed on the Right the other on the Left of the Member : Others Antagonists , which perform motions contrary each to the other ; and indeed there are but few Muscles that have not their Opponents ; to every flexor is opposed an extensor , to every adductor an abductor , to every Elevator a Depressor ; excepting only the Sphincters , the Cremasters , and the Oesophagus . The Confederates generally are equal in magnitude , number , and strength ; the Antagonists not , but different according to the weight of the part to be moved , and to the force of the motion . Thus the Muscles that bow down the head are but two ; when there are twleve to lift it up : Likewise those that pull up the lower Jaw are many , but no more than two suffice to draw it down , because the weight of heavy parts makes them easily fall down of their own accord . The second difference consisteth in this , that some of the Muscles move only themselves as the Sphincters , others move other parts besides themselves . The third and last difference arises from their proper motions ; whence some are named Flexores , others Extensores ; some Elevatores , others Depressores ; some Adductores , others Abductores ; some Rotatores , some Masseteres , some Cremasteres or Suspensores , some Constrictores , &c. And this is more than enough concerning the differences of the Muscles . ¶ As for the last general Theorem , namely the REASON and MANNER of the Muscles moving the parts to which they are affixt , when themselves are invigorate by the Will or Appetite ; forasmuch as the loco-motion of the whole body or any part thereof , if considered per se , i. e. merely as motion ; must be considered either as it is a certain Commensuration of the length of space , betwixt the terminus à quo and the terminus ad quem ; or as it is a countervailing of Gravity : In both these respects it requires to be explained by the help of Principles Mathematick . Let me therefore deprecate your impatience , if in compliance with this necessity , I now and then bring you to reflect occasionally upon a few Geometrical Propositions of Euclid and mechanick fundamentals ; such from whence we may borrow some beams of light to lessen , if not wholly overcome the obscurity of our subject . In the First place then , I observe : That every Muscle hath a double motion , the one Natural , in which the Fibres spontaneously retracting themselves , return to their native Position , after the cessation of that force that extended them ; as all other Tensil Bodies do by the motion of Restitution : The other Animal , in which the same Fibres are farther contracted or abbreviated by a force communicated to them from the brain , in order to the performance of some Action intended by the Will or Appetite . Now that the Natural Contraction of a Muscle is not sufficient to motion voluntary , though we should suppose it to have been at first made upon the stretch , is evident from hence , that betwixt every Muscle and its Antagonist , the natural power of retracting or relaxing themselves is equal , according to that remarkable Assertion of Galen , ( de motu musculor , lib. 1. cap. 9. ) Musculum suapte natura in extremam contractionem progredi , quantum in structura corporis est positum . Cum enim per sectionem solutus fuerit continuitate , quam habet cum osse obnitente , tunc quasi vinculo solutus , & perfectè liber factus , suam ipsius naturam ostendit : Quamdiu verò à Musculo in opposito constituto pars retrahitur , qui & ipse eandem naturam habet , ut statim ad extremam contractionem festinet , alter Musculus ab altero aequaliter privatur coitu in seipsum . Atque it a conting it oppositorum in membris musculorum utrumque in dimidio contractionis laedi . So that betwixt two contrary powers drawing equally , the Member must remain tanquam in aequilibrio , unmoved . The Reason of which Equilibration , may be illustrated by that proposition of Vitruvius ; quae corpora aequalia aequaliter & sub uno diametro à centro distant ; illa secant perpendicularem lineam ad angulos rectos : And may be thus demonstrated . Figure I. Page 528 Let two bodies of equal weight be placed , the one at A , the other at B , upon the Diameter of the Circle , whose Centre is at E ; and neither of them shall move because their Gravity is equal at that distance from the Centre E ; but supposing both to move , they shall hasten to the Centre of Gravity with equal velocity , because A and B make equal Angles with the Perpendicular D E C. Necessary it is then , that in voluntary motion of a Member , aequilibrated by two Antagonist Muscles of equal force , one of the opposite Muscles overpower the other ; not by its natural or spontaneous contraction which is equal on both parts ; but by the animal force derived from the Brain , which makes the natural contraction greater , and the invigorate Muscle to prevail : Whence it comes to pass , that the Member , which before the accession of the animal force was held unmoved , and as it were , suspended betwixt two contrary equal powers ; is determined to Motion according to the Command of the Will or Appetite . Which is much more elegantly expressed by Galen in these few words : Aequipollens motus ipsius corporis Musculorum sit , quando neuter tonum Animalem habet auxiliarem ; non aequipollens verò , quando alter solus dominatur : Quare necessum est ut vincat contractio illius Musculi , qui ab Animali facultate adjuvatur , de motu Musculor . lib. 1. cap. 9. I observe Secondly , that in all voluntary motion of whatsoever Member , there are two Terms to be acknowledged : One is the part quiescent or fulciment , to which the head of the acting Muscle is fastned ; because all motion is made upon something that is at rest , according to that Maxim of the Philosopher : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quicquid movetur , movetur super aliquo , cui innititur . The other is in the part moved , at the insertion of the Muscle moving , and from whence the same Muscle doth , by contracting it self , draw the Member toward it self . And this is sometimes less sometimes more , elonged or remote from the Fulciment , according to the less or greater resistance of gravity in the Member to be moved , and according to the less or greater vehemence required to the motion it self . Which Nature ( whose Art is not more admirable in any thing , than in proportioning the length of the Insertion of every Muscle , from the Hypomochlion or point of Rest , to the weight of the part thereby to be moved , ) respecting , hath , with great sagacity , supplied the little strength of many slender Muscles , by inserting them at great distance from the Centre of their motion , or that point about which the Member whereto they belong , is to be moved . The Reason of which mechanical Contrivance seems to be this ; that all such remote insertions , by subtracting part of the length of the Bone to be moved , substract also part of the weight of it , and so render the Muscle able to countervail the remaining weight with less force . For , since there is no motion in the Centre , according to that proposition in Mechanicks , In centro omnis gravitas cessat , adeo ut neque grave , neque leve ad centrum deprehendatur : We may easily understand , why in many Muscles designed for strong motions , the Terminus stabilis is farther elonged from the Terminus mobilis , than in others destined to motions less strong , viz. that by even a small force , the Muscle ( which considered in its proper bulk , or inserted at less distance , would be insufficient to the effect intended ) might contrevail and elevate a great weight ; as is exemplified in the Muscles of the Hand , Arm , Thigh , and some other parts . Whence that excellent Mathematician and Painter , Lionardo da Vinci of Florence , seems to have deduc'd that universal maxim of his , deliver'd in Trattato de le Pittura , cap. 199. Concerning the tardity and velocity of Animals in the motion of their Legs . Quell ' animale harà il centro delle gambe suo sostentacolo tanto più vicino al perpendicolo del centro della gravità , il quale saràdi più tardi movimenti ; e cosi di converso , quello harà il centro de sostentacolo più remoto dal perpendicolo del centro della gravità sua , il guale fia di veloce moto . Now this Reason may be both confirm'd and illustrated , by three mechanick Propositions ; of which the first is this : Omnis potentia motûs variatur ratione centri ad peripheriam : The second is this , Quò quid remotius à centro , eo velocius movetur : The third this , Quo circuli peripheria est major , co major est diameter , & motus velocior . Which may be demonstrated from the former diagram , supposing a weight to be placed first at F upon the Diameter A B , and then at A ; for this weight falling from A , will be carried to the Centre C with greater velocity , than if it fall from F , by reason of its greater distance from E ; the degrees of Velocity and consequently of facility of the motion , always holding proportion to the degrees of Elongation from the point of rest or Centre E. For the same reason , ( viz. to augment the force of some Muscles , considered simply without the advantage of Position ) it was also that Nature has in many bones superadded to their ends , certain Knobs or buttings out , called Epiphyses and Apophyses to which the Muscles are fastned : Nor doth it seem to be of simple conveniency alone , that she has thus contrived the Originals of all great , and most other Muscles , higher or more elevated ( more or less ) than their insertions , but of absolute necessity : For First , were the Head of any Muscle incumbent upon another , or upon any other sensible part , placed lower then its Tail or Tendon ; the Muscle could not be contracted without manifest pressure and pain of the subjacent part . For demonstration sake , Figure II. Page 532 Suppose A B to be the bone to be moved or pull'd upward , and B C to be another bone , upon which as the Fulciment or Rest , the first is to be moved , and from which the two contiguous Muscles D E , and F G arise ; having their Heads at E F , and their Tails or Insertions at D and G. I say then , that the contraction of the incumbent Muscle D E , shall not press upon the subjacent Muscle F G , because the Head of it at E is raised higher than the Tail D. Whereas if we should invert the position of the incumbent Muscle , and make it lower at its Original E , than at its insertion D ; it could not possibly be contracted or abbreviated toward E , without pressure of the subjacent Muscle F G : which is an incommodity inconsistent with the Providence of Nature , and which she has wisely prevented by elevating the Heads of all incumbent Muscles higher than their Insertions . Secondly , Had the Head of any Muscle designed for the elevation of a bone , been placed upon the same level , or in a streight line with the Tail of it ; then could not the Muscle have been contracted at all , nor consequently could the bone , into which it is inserted , have been rais'd upward , because the Fulciment or Bone from which the head of the Muscle arises , being in a direct line to the other Bone that is to be raised , and into which the Tail of the same Muscle is inserted ; the ends of the two Bones must necessarily press one the other in a direct line , and by their mutual resistance hinder the contraction of the Muscle ; as may be thus demonstrated . Figure III Page 533 Let us imagine G H to be the Fulciment or immoveable Bone , and H I to be the other Bone , to be raised by the Muscle K L , whose Original is at K on the first Bone , and Insertion at L on the second : Then because the line K L is parallel to the lines G H , or the Original of the Muscle K , upon the same level with its insertion L ; if the Muscle pull toward K , the Bone H I must either penetrate the Bone G H , or oppose and wholly hinder the contraction of the Muscle . But the penetration of one Bone by the head of the other being impossible , the contraction of the Muscle must be impossible also , which is what I affirmed . Safely we may then conclude , that both to prevent pressure of the subjacent parts , and to facilitate the contraction of the Muscles themselves ; it was of absolute necessity , that the Originals of all muscles destined to the motion of Bones , especially great and heavy bones , should be elevated above their insertions . But Nature perhaps had yet another reason of this mechanick Artifice , which I conjecture to be this : Forasmuch as the use of all Muscles is to move the parts into which they are inserted , and that they cannot move those parts that stand in a direct Line with their Insertions , but by bringing them to make obtuse Angles with the Bone upon which they rest ; and that obtuse Angles cannot be made by contraction of the muscles , unless their Originals be higher than their Insertions , as was just now demonstrated ; therefore was it necessary they should be so framed : For where the Bone to be moved , is articulated in a direct Line with the Bone that remains quiet , as the Bones of the Limbs generally are , the movable Bone cannot possibly be moved , but it must make an Angle first more obtuse , and then less and less obtuse , until it come to a right Angle with the other Bone , that is the Hypomochlion or Rest. For the motion of a Bone made by contraction of a muscle , is but an Elevation or Translation of it from its former position in a right line with the superior Bone to which it is articulate , toward a perpendicular or right Angle with the same . And that Transition from a posture direct to a position rectangular , is made by Angles less and less obtuse successively betwixt the two Bones : And as for the elevation of a heavy Bone , by a muscle , in this manner ; that cannot be effected , where the force moving is either in a line parallel to , or lower than the Bone to be moved ( as hath been demonstrated . ) But where the movent is superior or higher , and by how much the higher the movent power is placed above the bone to be moved , by so much more easily is the motion performed ; as may be evinced by this mechanick Demonstration . Figure IV. Page 535 Let A B represent a Vectis or Leaver , C a weight hung at the end of it under A , B the fulciment or rest , D F a perpendicular Cord , and D G and D E two other Cords , but oblique . I say then , that the weight C , and the end of the Vectis A , are much more easily or with less force lifted up by the perpendicular Cord D F , than by either of the oblique Cords D G and D E : For since the power placed at E draws by the line E D , when the Vectis A B is pulled toward its fulciment B , part of the power is employed against the fulciment , the drawing of the oblique cord D E rather bringing the Vectis to bear against the Fulciment , than raising the weight C , and by consequence a great part of the force is spent in vain upon the Fulciment . But when the perpendicular Cord F D is pull'd , the whole force is employed only in raising of the weight ; and therefore by how much nearer to the perpendicular F , the points G and E are advanced ; by so much the more easily is the Vectis moved and the weight elevated : And on the contrary , by how much the farther they recede from the perpendicular toward a parallel with the Vectis , by so much the greater force is required to raise the weight ; because , in a position parallel , the Traction or Force is either directly from , or directly toward the Fulciment , and consequently can never raise the Vectis . Whence we may easily collect the Reason , why the Muscles generally have their Originals somewhat higher than their Insertions ; and why their motions are so much the stronger , by how much the higher their Heads are raised ; which is what was to be inquired . There is yet another mechanick artifice of Nature , both to facilitate and corroborate the force of Muscles , designed to effect strong motions or elevate weighty bones , and that is ( as hath been before hinted ) by prolonging their Tendons to greater length , than those of other Muscles : For although , to the sustaining of a weight upon a Vectis , it be all one whether the sustaining Cord be shorter or longer , provided the same degree of its advance toward a perpendicular be observed ; yet to the elevation of it by traction , the traction of a long oblique cord , is more powerful than that of a short oblique cord , which may be thus demonstrated . Figure V. Page 537 Imagine A B to represent a Vectis whose Fulciment is at A , and upon whose other end B a weight is hung ; C D a shorter oblique cord , and C E a longer in the same degree of Obliquity . Now to the sustaining of this weight at the end of the Vectis B , both these oblique cords are equally accommodate , as being equally remote from a parallel with the vectis , according to the Angle D C A , or E G A. But as to the raising of the same weight , there is need of a less force to draw by the longer cord E C , than to draw by the shorter cord D C ; for let the vectis be raised from B to G , and the point C to F , and then the cord D C will be transferred to D F , and the cord E C to E F ; and because the cord E F is more elevated over the vectis than the cord D F ( for the Angle E F A is greater than the Angle D F A ) by the proposition newly demonstrated , the weight will be raised with less force by the longer cord E F , than by the shorter cord D F ; and by consequence a Muscle with a longer Tendon , is more powerful to motion , than it would be if it had a shorter . Quod exat probandum . Again , as in the fuze of a Watch , the greatest strength of the Spring is made to work upon the shortest Vectis , and the least upon the longest , so as to adjust the whole traction to an equality ; so has Nature contrived the like artifice in the traction of Muscles upon two bones , with a turning joynt between their ends : For the two Bones , and the Muscles moving them , make a Triangle ; of which the acting muscle is the Basis , subtending the angular joynt ; and in the act of pulling the muscle is strongest , where the vectis is smallest , as lying most obliquely ; and vice versâ , when the muscle moving and the Bone moved , come to make a right Angle . These things being explained , I observe in the Third place , that no motion voluntary ( nor indeed involuntary ) can be effected , but the Figure , both of the muscle moving , and of the member moved , must be at the same time changed : The Reason of which Necessity may be drawn from that well known Proposition Geometrical of Euclid , Angulos aequales in triangulis , aequalia latera subtendunt . And because the altoration of Figure depends on the alteration of Angles , therefore must we admit a triple Figure , according to the triple difference of Angles ; namely a Right , in which neither of the two Antagonist or opposite muscles acteth ; an Obtuse , which being greater than a right , is consequently subtended by a greater side ; and an Acute , which being less than a right , requires a less subtending Line . Taking it then for granted , that in the middle Figure no motion can be made , because therein both the opposite Muscles are equally contracted by their Nixus or natural contraction : It remains to be inquired , how motion is effected in each of the extreme Figures . Now certainly this is done , when one of the two Antagonist Muscles is more contracted by the animal virtue or invigoration derived from the Brain , than the other is by its natural tendency to restitution ; whence it necessarily comes to pass , that the Figure of the prevailing muscle is at the same time altered , and the Angle of Articulation made more or less acute by that animal contraction ; and the segment detracted from the line , is in proportion to the space comprehended by the member moved . To explain this by an Example , Figure VI Page 540 Imagine the upper half of the Arm from the shoulder to the Elbow to be C A , and the Cubit or lower half from the Elbow to the Hand to be A B , the Muscle bending the Arm to be C F , and its Antagonist extending the Arm to be C G , and the Object to be apprehended by the Hand at D. Now I say , while these two opposite Muscles C F and C G , remain equally contracted , the Appetite must continue unsatisfied , i. e. the Hand cannot be brought up to lay hold of the Object desired , because the Figure of the Arm , or Angle of Articulation is kept unchanged . But that the Hand may be raised to the object at D , it is necessary that Angle be made more acute , by a farther contraction of the Muscle C F , and an extension of its Antagonist C G , in proportion to the motion of the Line B D ; and because that Angle is less than the former right Angle , therefore is the side subtending it also proportionately less or shorter , according to the Sixth Proposition of the First Book of Euclid . Again , Since the Line or Arch E F , is in proportion to the Arch D B ; it follows , that just so much is detracted from the length of the Muscle bending the Arm : Not that so much is really defalk'd from the body of the Muscle , because then the Muscle would be uncapable of Motion ever after ; but only that by the animal contraction of its Fibres it is made so much shorter , the Line C F that was before straight , being now changed into the Arch C H ; which is what I proposed to my self to prove . In the Fourth and last place I observe , that notwithstanding this alteration of the Figure of a Muscle by its contraction , yet is not the belly of it swell'd or augmented in bulk , as hath been believed by all , who held the Muscles when they act , to be inflated as it were by a Gale of Animal Spirits immitted into them from the Brain : But on the contrary rather lessened , as may appear from the Experiment described by Dr. Glisson ( de Ventric . & Intestin . cap. 8. numer . 9. ) which is this . Let there be provided a Tube of Glass , in length and bore capacious enough to hold a mans Arm ; and to the upper Orifice of it on the outside , affix another Tube of Glass of about an Inch Diameter in the Bore , shaped like a common Weather-glass , only with a wide mouth like a Tunnel ; so as the lower end may open into the greater Tube whose bottom is firmly stopp'd : Then having erected both Tubes , let a Man of strong and brawny Muscles thrust his whole naked Arm into the greater Tube up to the very Shoulder , about which the Orifice of the Glass must be closely luted , that no water may flow out that way . This done , let as much water be poured in by the Tunnel as both Glasses will receive , leaving only a little space at the top of the lesser , empty . In fine , let the man strongly vigorate all the Muscles of his Arm by clinching his Fist , and relax them again by turns ; and you shall observe that when he vigorates his Muscles , the water in the less Tube will sink somewhat lower , but rise again when he relaxes them : Whence it is evident , that the Muscles do not swell up , nor are inflated at the time of their invigoration or acting ; but rather are minorated and contracted in all their three dimensions , otherwise the water would at that time , not descend , but ascend in the Neck of the Tunnel . Good reason then had Dr. Lower to affirm , ( lib. de corde c. 2. pag. 76. ) Musculum in omni motu [ voluntario ] admodum arctè , & in sese introrsum constringi , minorari , & durescere ; adebque motu instationi prorsus contrario moveri . There is then ( it seems ) no necessity of any influx of Animal or Vital Spirits , to puff up the Muscles when they act ; but that their Fibres , invigorated by motion begun in the Brain , perform their work by simple abbreviation . But how this abbreviation can be made , without augmentation of the Muscles , either secundum latitudinem , or secundum profunditatem , or secundum utramque , in proportion thereunto ; seeing that all tensile Bodies have somewhat more of depth , or breadth , or both , when they are contracted , than when they suffer extension in length : This ( I confess ) I do no more comprehend , than I do how the Soul causeth the Abbreviation it self . To say with Dr. Glisson , Musculorum Fibres proprio vitali motu se abbreviare ; seems to me rather to farther intangle , than untie the Gordian knot ; amusing us with the Hypothesis of Natural Perception , and yet not solving the difficulty here pressing us , viz. how the Fibres lose somewhat of all their dimensions , in the act of their Contraction or Abbreviation . Leaving therefore this Problem to the consideration of wiser Heads than mine , and sitting down content with my Ignorance , lest I should farther expose it , I hast to a Conclusion . Reflecting upon what hath been said , we may easily understand , why most Muscles have their proper Antagonists , there being contrary motions to be successively performed by every Member , and it being impossible that one and the same Instrument should serve to both . Of these Antagonists , one bends the member by being it self contracted ; the other extends it again by being in like manner contracted successively , and both extend each other alternately . The contracted Muscle always acteth , the extended always suffers , and is transferred with the part moved . Some Muscles there are that have no Antagonists , because they need none , such are all circular Muscles , the reason of whose motion is very obvious : For , having circular Fibres , and all contraction being necessarily made secundum continuitatem lineae ; 't is most evident , that all Muscles of that figure close or draw together the parts to which they are affixt , by contraction of their Fibres toward their Centre , as is exemplified in the sphincters of the Bladder and Fundament , and in the shutter of the Eyelids . Nevertheless it may be inquired , why the Sphincters have no Antagonists , when to the clausor palpebrarum is opposed the Elevator ? The reason of which difference seems to be this , that the neck of the Bladder and the Fundament are forced open , not by Muscles , but by the excrements themselves , which being strongly pressed downward by the Midriff and the Muscles of the Abdomen , thrust open the sphincters by extending their circular Fibres from the Centre to the Circumference ; so that in strictness of truth , the excretion of the Urine and excrements of the Guts , is not an action altogether and immediately voluntary , as the closing of the Eye-lids is . And this is all the shortness of my time permits me to say at present , concerning the mediate and immediate Instruments of voluntary motion , concerning their common differences ; and concerning the reason and manner of their Actions in general . If in my devoir , to explain some few of the many Geometrical and Mechanical contrivances of Nature in the Fabrick of the Muscles , both to facilitate their motions and to augment their Forces ; I have not so well acquitted my self as the Argument deserves , and as ye expected ; I must intreat you to believe , that what I have adventur'd to deliver touching this Theme , extremely abstruse in it self , nor yet sufficiently handled by any man ; was designed only as an Essay , rather to excite the Industry , than to prescribe to the curiosity of the more perspicatious and more learned , to whose judgment mine shall be always ready to Conform . Mean while I content my self with this hope , that what hath now been said , may fuffice to raise up the minds of my Auditors to a just and pious admiration of the infinite Wisdom of our Omnipotent CREATOR , all whose works both in the greater World and in the less , the Body of Man , are most exactly adjusted by number , weight , and measure . How manifold are thy works , O Lord , in Wisdom hast thou made them all . Psal. 104. v. 24. ¶ EPIPHONEMA . I Nunc , quisquis Assecla es Epicuri , & dic , casu idfactum , quod non potuerit fieri sapientius : quodque si factum aliter fuisset , in hunc ipsum quo jam se habet modum , ut rectè haberet , necessariò restituendum fuisset . Scilicet , ut tibi casu factum detur , finge saltem fieri debuisse ex industria ; & agnosces fieri non potuisse praeclariùs ; agnoscendumque idcirco industrium potius Artificem , quàm temerariam fortunae manum . Quid de Humano ulteriùs corpore , quod jam dissectum hic , & ad intima usque vitae sensusque penetralia reclusum vidisti , dicam ? Cum illius ne una quidem pars sit , in qua ubi molem , substantiam , formam , connexionem , situm , ac officium simul usùmve consideraveris ; esse te captum mente oporteat , nisi extemplò agnoscas , nihil esse fortuitum , nihil non provisum , nihil non à solertissima sàpientissimaque mente destinatum . Ac si una quidem , alteravè aut paucae tantum essent partes , ex quibus foret corpus hominis ; tum esset fortassis minùs obstupescendum . At verò esse in ipso , ac una sub cute , varietatem propè infinitam partium inter se commistarum , durarum cum mollibus , solidarum cum cavis , quiescentium cum motis , fixarum cum fluentibus , excipientium cum subeuntibus , &c. ac nullam tamen nulli esse vel minimo obstaculo ; quinimò mutuas esse vices , coadjuvantesque operas ; & sic quidem ut si cujusquam magnitudinem augeas , vel imminuas , si figuram mutes , si cohaesionem solvas , si situm invertas , si in tota demum machina quid moveas : tum omnia pejùs habitura , vel etiam pessum ruitura sint ; quomodo id tandem stuporem non creet ? Horum equidem cogitatione adeò mihi confusum esse animum sentio , ut aequum sit , imo planè necessum hic conticescam . Mentis enim vocisque meae praecluditur usus . Nihil vos moramur , Patres conscripti ; discedite : FINIS . Books to be Sold by Robert Boulter , at the Turks-Head in Cornhil , Royal-Exchange . FOLIO . Rushworth's Collections . Baronage of England , in two parts , by William Dugdale , Esquire . Hooker's Ecclesiastical Policy . Cursellei Opera . Spiritual refinings , in two parts , by Anthony Burgess . — His 145 Sermons on Iohn 17. — His Treatise of Original Sin. Curia Politiae , or the Apologies of several Princes , justifying to the World their most eminent Actions by Reason and Policy . Reynold's Works . Sturmy's Magazin . Sixty five Sermons by the Right Reverend Father in God Ralph Brownrig , late Lord Bishop of Exeter , Published by William Martin M. A. sometime Preacher at the Rolls , in two Volumes . QUARTO . An Exposition with Practical Notes and Observations on the five last Chapters of the Book of Iob , by Ios. Caryl . Husbandry spiritualized , or the Heavenly use of Earthly things , by I. Flavel . A Treatise of the Sabbath , in four parts , by Mr. Dan. Cawdry . Vindiciae Legis , or a Vindication of the Law and Covenants from the Errors of Papists , Socinians , and Antinomians by Anthony Burgess . The Saints Everlasting Rest , or a Treatise of the Blessed State of the Saints , in their enjoyment of God in Glory , by Richard Baxter . — His plain Scripture proof of Infant-Baptism . Thesaurus medicinae practicae , ex praestantissimorum tum Veterum tum Recentiorum Medicorum Observationibus , Consultationibus , Cunsiliis et Epistolis , summa diligentia collectus ordineque Alphabetico Aispositus , per Tho. Burnet . A Treatise of the right use of the Fathers , by Iohn Daily . Annotations on the Book of Ecclesiastes , by a Reverend Divine . Norwood's Works . Lightfoot in Lucam . Seamans Kalendar . The Doctrine of Justification by Faith , by Iohn Owen , D D. Man of Sin , or a Discourse of Popery ; wherein the numerous and monstrous Abominations in Doctrine and Practice of the Romish Church are by their own hands exposed to open sight , that the very Blind may see them . By no Roman , but a reformed Catholick . De Origine , Moribus & rebus Gestis Scotorum Libri decem , Authore Ioanne Leslaeo Episcopo Rossensi . Large OCTAVO . A Discourse of Growth in Grace , in sundry Sermons ; by Samuel Slater , late of St. Katherine's near the Tower. The Grounds of Art , teaching the perfect work and practice of Arithmetick , both in whole Numbers and Fractions , by R. Record . A Cloud of Witnesses , or Sufferers Mirrour ; made up of the Swanlike Songs , and other choice Passages of several Martyrs and Confessors , to the sixteenth Century , in their Treatises , Speeches and Prayers , by T. M. M. A. Norwood's Epitome . Philip's Manual . How 's Blessedness of the Righteous . Wilson of the Scripture . A Treatise of the Divine Promises in five Books , by Edw. Leigh , Esquire . The unreasonableness of Infidelity , in four parts , by R. Baxter . A Discourse of the State of Health in the Island of Iamaica , by Tho. Trapham , M. D. Coll. Med. Lond. Soc. Hon. Quakerism no Christianity clearly and abundantly proved out of the Writings of their chief Leaders , with a Key for the understanding their sense of their many usurped and unintelligible words , by Iohn Faldo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hesiodi ASCRAEI quae extant , Cum notis Cornelii Scrivelii . A Treatise of the Bulk and Selvedge of the World , wherein the Greatness , Littleness , and Lastingness of Bodies , are freely handled , with an Answer to Tentamina de Deo , by N. Fairfax , M. D. Small OCTAVO and DUODECIMO . Saint indeed , or the great Work of a Christian opened and pressed from Prov. 4. 23. by I. Flavell . Artificial Arithmetick in Decimals , shewing the Original , Ground , and Foundation thereof , by R. Iagar . FINIS . Notes, typically marginal, from the original text Notes for div A32698-e1680 pag. 54. c. P. 55. 6. Stromat . lib. 1. p. 634. b. Nat. Hist. l. 29. c. 2. Stromat . l. 1. p. 322. Lib. 1. cap. 10. institutionum divi●●● . Lib. 2. Lib. 8. Lib. 4. c. 169. 1. Epidem . * Tertullianus ait , H●●opbilum plusquam septuaginta cadavera secuisse , & sape viva hominum corpera , & Galenus de eodem scribens , Herophilus ( inquit ) ad exquisitissimum anatomes 〈◊〉 gnitionem pervenit , ac majori ex parte , non in bruris , ut plerique solent ; sed in Hominil us ipsis periculum fecit . In Epistola Hippocratis ad Damagetum . Plin. lib. 8. cap. 16. Athenaeus lib. 9. cap. 13. * Serosi humoris iter ad renes , hactenus quasitum magis , quàm repertum arbitror : frustráque suisse omnes , qui Isthmum hunc fodere aggressi sunt , &c. Cl. Entius in Antidiatribe pag. 63 Notes for div A32698-e8900 In lib. de ovo incubato . In 〈◊〉 . Notes for div A32698-e19530 I. HUNGER . II. THIRST . III. The PERISTALTIC Motion of the Ventricle . IV. The RECEPTIVE power of the Ventricle . V : RETENTIVE faculty of the Stomach . VI. The CONCOCTIVE Faculty of the Stomach . VII . DISTRIBUTION of the Chyle . Notes for div A32698-e31510 Lib. de animae facaltat . cap. 26 Notes for div A32698-e49280 lib. de morb . agiosts par . 
A63913	----	A phisico-theological discourse upon the Divine Being, or first cause of all things, providence of God, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added An appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased Dr. Anthony Horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. Turner, John, b. 1649 or 50. 1698 Approx. 579 KB of XML-encoded text transcribed from 118 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A63913 Wing T3313 ESTC R5343 11962845 ocm 11962845 51616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63913) Transcribed from: (Early English Books Online ; image set 51616) Images scanned from microfilm: (Early English books, 1641-1700 ; 519:51) A phisico-theological discourse upon the Divine Being, or first cause of all things, providence of God, general and particular, separate existence of the human soul, certainty of reveal'd religion, fallacy of modern inspiration, and danger of enthusiasm to which is added An appendix concerning the corruption of humane nature, the force of habits, and the necessity of supernatural aid to the acquest of eternal happiness : with epistolary conferences between the deceased Dr. Anthony Horneck and the author, relating to these subjects : in several letters from a gentleman to his doubting friend. Turner, John, b. 1649 or 50. Horneck, Anthony, 1641-1697. [8], 224 p. Printed by F.C. for Timothy Childe ..., London : 1698. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. 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Soul. 2005-03 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 Emma (Leeson) Huber Sampled and proofread 2005-08 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Phisico-Theological DISCOURSE UPON THE Divine Being , or first Cause of all Things . Providence of God , General and Particular . Separate Existence of the Humane Soul. Certainty of Reveal'd Religion . Fallacy of Modern Inspiration . And Danger of Enthusiasm . To which is added An APPENDIX Concerning the Corruption of Humane Nature , the Force of Habits , and the Necessity of Supernatural Aid to the Acquest of Eternal Happiness . WITH EPISTOLARY CONFERENCES between the Deceased Dr. Anthony Horneck and the Author , relating to these Subjects . In several LETTERS from a Gentleman to his Doubting Friend . London : Printed by F. C. for TIMOTHY CHILDE at the White Hart at the West End of St. Paul's Church-yard . 1698. To the Reader of the following LETTERS . THat which principally engag'd the Author in a Discourse of this Nature , is taken notice of in the first of the ensuing Letters ; and to excuse its Publication is beyond his Intention , unless by intimating that neither Secular Advantage nor the vain hopes to become Popular , by such an Enterprise , had any share in it : If the World will not give him credit for the first , they must allow the last , since his desire to be conceal'd will plead the same in his behalf ; but indeed he stands so much indebted to other Men for the confirmation of his own Opinions , that he freely owns himself in justice to be entituled to no more than the least valuable part thereof . There may seem , 't is true , the less occasion for printing any thing of this kind , since there have been already so many excellent and learned Treatises deliver'd to the World : but whoever considers the Genius of the times , the Profanity and Libertinism of the present Age , together with the prevaling Contagion of our Modern Deisus , that lately revived shelter for Atheistic Principles , will be more easily perswaded that all that can be said for the proof of these important Truths is not to be judged needless , and that there has not been so much said , or the Subjects so fully handled , as to exclude the use of any thing hereafter to be added . The methods of Mens writing must be acknowledg'd to be exceeding different , and 't is no more than necessary they shou'd be so , there being so great a difference in the tempers and dispositions of their Readers , who reject at one time the same Truth they embrace at another , when more suitably adopted to the mode of their Understandings . But beyond all others , the Pulpit Discourse , how prudently or sincerely soever manag'd , labours with disadvantage , in that by many People 't is lookt on but as a useless Cant , and the very name Priestcraft has made so great a noise in the World , that 't is sufficient a Discourse be hist at by the unthinking Multitude , or the conceited Debauchee , if the same hapned to be deliver'd in the manner of a formal Sermon . There has been of late abundance of pains taken to stagger Men in their Faith , to shake the very foundation of all true Piety , and to render Religion no more than a meer Scare-crow , set up by a sort of Men , viz. the Clergy , that they may frighten us into a slavish Vassalage , or condescens●on to their own sinister Designs . Some late Pamphlets of the Socinians have had a visible tendency this way , but much more the Writings of those insolent and barefac'd Oppugners of Christianity , whose Designs ( at least many of them ) we have reason to believe no other than ●sten●tation of their Authors Parts : and in judging thus , we are as charitable as they themselves can expect we shou'd : for tho' the Emissaries of the Powers of Darkness must have made use of such like Tools , for the undermining true Religion , and expelling all undissembled Piety out of the World , yet 't is possible the Intentions of these high Pretenders to Reason were not altogether so villainous , whatever Consequences may attend their Writings . Whoever informs himself in their Characters , will think the Cause of Religion to be the l●ss concern'd ; neither will their Arguments , however weighty at the first view , be ever able to perswade the Man who is bottom'd upon sound Principles : they may tickle the Sense of the Libertine , buoy him up in his practice of Impiety or Irreligion , and sooth his tormented Conscience with this deceitful Remedy when he comes to dye : that seeing there is no farther time alottted for his continuance here , and that he can sin no longer , if he express his sorrow for what is past , he is out of danger from any thing to come * , for God is merciful , he makes no Man to damn him ; and tho' the Offence be committed against an infinite Being , yet the Creature who commits it being but finite , Repentance is all that can be required by way of Attonement , for infinite Justice cannot be extended on a finite Creature infinitely , with out a contradiction to infinite Mercy : besides , if this wont do , God Almighty being Omnipotent , cannot be resisted , and irresistible Power is always safe , since he need punish no Man for his own Security , and 't is beneath him to let us suffer by way of Revenge . I shall not think my self oblig'd to take any particular Survey of the Writings of these Men , nor to examine the Stories of their Authors Lives ; some of which are so well known to the World , that they cannot injure any considerate Man , with their hetorodox Opinions . I need not instance in Mr. H — s ( one of their Epistolary Correspondents ) a Man however admir'd and celebrated for his Writings , yet died in a despondency , and had his Religion to choose even at the hour of his death . As for the right honourable my Lord — I think they had much better have left him out of their Oracles , since however fondly he had former●y embraced both Them and their Opinions , it made a great part of his Contrition before he finisht his Life , that he had ever countenanc'd such extravagant Thoughts , or shew'd himself a Favourite to such wretched Associates . Whoever considers the manner of Mr B — t 's Life , and the circumstances attending his Death , may pitty him as an unhappy Gentleman , but will find it a hard matter to perswade himself that he was more than a meer Sceptick , or in good earnest in any thing but his fatal Passion . His Father Sir Henry's Discourse de Anima , where he begins , Spiritus in nobis non manet in Identitate : sed recens ingeritur per renovationem continuam , sicut Flamma , sed velociore transitu , quia Res est spiritualior . Nos quotidie facti sumus ex iis quae transeunt in Nos : Morimur & renascimur quotidie , neque lidem hodie & heri sumus : Et Personam quam transeuntem non sentimus , tandem pertransisse agnoscimus , &c. This , I say , which was thought a noble Present , for the most ingenious Strephon , so far as it has a relation to the Material or Sensitive Soul in Man and Brutes , or in general to the Animal Life , is for the most part true , and what Philosophers have in general agreed to : but as intended to characterise the Rational Soul of Man , it is by no means to be allowed . Whether the Master of its Composition retain'd the same Sentiments at his Death , concerning the Reasoning Principle within him , I have not inform'd my self : but it is easie enough to conceive the Thought more readily indulged , that the looser Scheme of Religion might serve turn ; and that the Sensitive Appetite might not admit of any Restraint , by the fears of a Post Mortem aliquid . How the Learned S — m came in among this Gang , is somewhat strange : That he was acquainted with them , we are given to understand by a Letter of Mr. B — t s , in which was enclosed an Epitome of Deism : I must confess I have been inform'd that excellent Physician was tainted with these Principles , but yet I could never understand but that he dy'd far from an irreconcileable Enemy , to Christianity , and firmly perswaded of a future Retribution . I shall not mention such of them as are now living , although they seem to pride themselves in having been the Parents of those Monstrous Births , which they have boldly set their Names to , and deliver'd to the giddy World for the Standards of Truth and Reason : it may please Almighty God to enlighten their Understandings , and to bring about so happy a Reformation , that they may be satisfy'd in the certainty of those Divine Truths , which will shine still with the greater Lustre , the more powerfully they are assaulted , and flourish under the Scandal and Contempt of their malicious Adversaries . I must confess I had a great desire to see the Arguments of these Men , and when I had procur'd them , I look'd them over without any such anticipated Prejudice as could sway me to a Partiality Pro or Contra : I rather premise this , as believing it no easie matter for any Man , who would be thought to have a Respect or Veneration , either for God or true Religion , to peruse such Treatises without so great an Abhorrence and Detestation of the Authors , as will hinder him from giving either a due attention to what they write , or to consider throughly the proper weight of their Expressions . Now upon a mature and deliberate consideration of what I find they have deliver'd , I have ventur'd to pass this Censure , that the Authors have plainly discover'd themselves to be Men very far short of sound or right Reasoning , of very little Piety , and Men of no certain or steddy Principles . And this Sentence I have adventur'd to pass upon them , on these Accounts ; that whereas in one place I find them highly pleading for a Natural Religion , ridiculing Revelation , and mustering up all the Arguments that themselves and their Friends the Libertines can furnish out , in another they change their Aspect , and submissively condescend that the Scriptures should have some little Authority : they speak modestly of the two Testaments , calling them Sacred Records , and ingeniously confess , that since Humane Reason is like a Pitcher with two Ears , which may be taken on either side : in our Travels to the other World , we should choose the Common Road as the safest ; for tho' Deism may serve to manure our Consciences , yet certainly if sowed with Christianity , it will produce the most plentiful Crop. There is nothing , says the same Person ( in another place where he had been just before using Arguments to the discredit of our Immortality ) more unaccountable and contradictory , than to suppose a hum drum Deity , chewing his own Nature , a Droaning God sit hugging of himself , and hoarding up his Providence from his Creatures : This is an Atheism no less irrational , than to deny the very Essence of a Divine Being . It is the same also to believe the Soul to be Mortal , as to believe an Immortality without Rewards and Punishments . Thus it is very common with this sort of Men , to dogmatize even in the most important Points of Religion ; strenuously affirming for Truth what their Reason dictates , and presently after , when they have said all they can , they are forced to grant that what they have said , is only such twilight Conjecture as Humane Reason ( of which we yet so vainly boast ) can furnish them withal , 't is now an Aliquid Divinum which does all things , and our Capacities being unable to discern the same , make us fasten either upon the Elementary Qualities of Hippocrates or Galen , or the Cartesian Rule of Geometrical Proportions : The Conclusion of all is this , that since we are not qualify'd to understand the real Essence or intime Nature of things , we can know nothing certainly ; all our Philosophy , excepting Scepticism , is little more than Dotage . These are their own words , which I think may give us a very justifiable occasion to look upon these Men , very improper Standards for our Reason or Religion to be directed by , and as unfit Oracles for us to consult . As for their Divinity , if a parcel of fine words will satisfie , we may think very devoutly of them : but indeed , I cannot for my own part perswade my self , when I consider the tendency of their common Discourse , and their Converse in the World , but that their Religion may be fairly resolv'd into 〈◊〉 De●s●● , or the single Belief of a first Cause ; and that our Immortality was tack't to it , that the Bait might be swallowed with the less suspition , and the extravagant Absurdity of their Novel Opinions , less strictly examin'd or inquir'd into . For when we find Men devoted to the study of ●●religion , to frame and invent Arguments to disturb and perplex our Faith , we have surely but little Reason to think well of their Persons , or to regard their Speeches . And that this has been the design of those I am speaking of , even the whole bent of their Minds , in manifest enough , in the manner of their paraphrasing the Mosaick History , in their endeavours to establish the Sufficiency of Natural Religion , to future Happiness , and opposing the same to the Revelation of Christ Jesus : in their collecting . Arguments out of Ethnic Authors , for the Mortality of the Soul and the Eternity of the World , in their in●●●●●ting a Possibility for a free and reasoning Principle , to be compatible to Matter ; and all this with the same Assurance as if they had receiv'd Intelligence from the Court of Heaven . I am inform'd one of their late Treatises , which contains the Heads of their Opinions , will be e're long taken to pieces , and judiciously examined : however difficult the Task may appear , I see nothing in them to discourage any ingenious Man in the Undertaking : for if we deprive them of their Varnish , and set them in a clear Light , we shall find but little in them more than empty Sound and insignificant Harangue : They have been either feignedly or really ignorant of Antiquity , which is clear from their gross mis-representation of some Passages , and their falsifying downright in others : They have rack't their Brains for their beloved Cause of Natural Religion , but have not offer'd ( which they ought first of all to have done ) one Syllable to disprove the Founder of the Christian Religion , or the Apostles the Dispensers of his Gospel . Indeed , the best of their Demonstration is either very Sophistical , or so very foolish , that a School-boy wou'd expect better Arguing than some of theirs : Th●● we are told it is impossible to embrace or to believe any thing which comes not within the compass of our certain Knowledge , and if a Man can't believe , 't is a sign the Evidence was not strong enough to make him . This indeed is so serviceable an Argument to the Profane and Debauched , that as nothing cou'd have been better contriv'd for the advantage of such , so is there no Reply more frequently made by them : This serves them at all times under whatever Circumstances . When Men have as it were blinded their Intellects , poluted their Minds , vitiated and perverted their Cognoscent Faculties : when their Understanding is transform'd into a bruitish Appetite , and their Reason throughly tinctur'd with some long contracted and habitual Vice , the only Remedy they have then left to palliate their Misery , is to cry out They cannot help it , to do better is out of the compass of their Knowledge : and therefore they can't believe that they ought ; and if they can't believe , 't is a sign , you know , that the Evidence was not sufficient to convince them . But waving at this time any farther Reflection upon the Men of this Perswasion , it is convenient I promise somewhat that may justifie the freedom I have taken with the Writings of other Men , which I did not out of Expectation of being entituled to the honour of their Labours , but to spare my self the pains of putting into any other form those Arguments which were ready at hand , and which I found so very nearly corresponding with my own Thoughts . Neither can it be , as I conceive , the least Injury to an Author , that by the transferring of his Arguments a Proselyte is made , though in another manner than was intended by him . The greater part of those I am in this Nature oblig'd to , are such whose Names will be found sufficient to recommend them to the World. They are such who have had too much Honesty as well as Honour to impose , and too much Sense to be imposed on . In a word , They are Men whose Learning and Reputation secure them from being lightly esteem'd , even by their Adversaries , who have been unable to withstand the force of their Arguments , and shun their Acquaintance upon no other Account than the Fears of a Conviction . A Physico-Theological DISCOURSE , &c. LETTER I. Concerning GOD. To his Friend Mr. — My very much respected Friend ; THERE will be less need of an Apology for my troubling you with the following Lines , when you consider that in some of our late Conferences , you have occasionally dropt one Expression or other , which has tended to evince not only your distrust of the Soul's Immortality , but also of the Existence of the Divine Being . I must confess I am less startled , to find a Man of your Capacity turn Sceptic , in an Age where Satyr supplys the place of solid Argument , Ridicule passes for Demonstration , and to be Wise is only to suspend the Judgment : But indeed the preceding Truths ( if such they can be proved ) are of so general and vast Importance , that we may very well admire that any Person should think himself unconcern'd in their Indagation , or to find ( amongst reasonable Men ) one so profanely Impious , as to say , with the Psalmist's Fool , There is no God : unless he could give better Reasons for his saying so , than the most profound Adepti in Atheism have as yet produc'd . I was never too forward in Disputes of this Nature , for truly 't is but seldom that I have observ'd the most prevalent or cogent Arguments to take place ; which I ascribe for the most part to prejudicial Prepossessions , to an over-fond Opinion of our own Abilities , to an entire dependance upon the Powers of our own Souls , and a Contempt of Divine Assistance . But at your Desire that I would enter upon this Subject , the last time we met , I have taken this Opportunity , wherein I shall endeavour to prove to you the necessity of rectifying your mistaken Judgment : and that the securing an after Happiness , or ( in your own Phrase ) the saving of your Soul , is a Task which will sufficiently recompence you , for all the trouble you may meet with in the Undertaking . I shall only mention the Conditions requisite to each of us , which I conceive to be more peculiarly the divesting our selves of Prejudice , so far as it is possible , and not to suffer the Bias of Education , by any means to interfere : by this we shall make way for that steddy and uniform Light of Impartial Reason to take place , which however misapply'd , mistaken or miscall●d , is undoubtedly the same simple undivided Essence , and ( setting aside Revelation , which we are not to mention here ) the only Rule bestow'd upon us , for the regulating of our Actions . I know not whether I might not properly begin with some short Account of the Nature of the Humane Mind , and the Extent of its Powers , viz. those of Thinking , Apprehending , Reflecting , Judging , &c. by which we should both gain this one considerable Point , That Reason , how excellently advantagious soever it be to us , yet in its greatest Latitude , as it is applicable to the Mind of Man , surrounded with Corporeal Organs , is not a full commensurate Rule of Truth , at least not so adequate , as that we should exclude every Truth from being such on the account of its surmounting our Apprehension ; but to descend into this Enquiry will take up too much time , you may if you please concede this Postulate , if not , you will find your self however obliged to confess , that you do assent unto the verity of some things , which you are so far from conceiving or apprehending fully , that you have scarce any knowledge at all of them . To begin then , Amongst the several sorts of Atheists , who have deny'd the necessity of admitting one first independent Being , or Cause of all Things , which we call GOD , and have endeavour'd to solve the Phaenomena of the Universe , without recourse to Him ; they may all ( if I mistake not ) be reduced to those , who have first of all not scrupled to affirm an Eternity of Successions in the Generation of Mankind , as well à parte ante as à parte post , or in the same ( as much incomprehensible ) sence that the Universal Systeme with its constituent parts , Bodies animate and inanimate , has been from all Eternity as we find it now , and shall for ever so continue . Or , Secondly , To those who perceiving the Absurdities of such a multiply'd Eternity , have thought fit to acknowledge a Beginning of all Things ; but rather than ascribe this mighty Work of Creation to a Divine Energy , will have every portion of the Mundane Matter , under whatever form , shape or texture , nay even the Body of Man himself however curiously contriv'd , to be the result of nothing more , than an unguided shuffling of sensless Atoms , after numberless occursions and conflicts with each other , at length happening into that beautiful Order and Harmony of the World. There are others who ascribe our Origine to the Effect either of an Astral or Solar Influence upon Matter duly modify'd : but these are such gross Figments , that I shall take no notice of their repugnancy , or spend time in setting upon their Confutation . Which of these Hypotheses may best please you I know not , nor indeed when I consider , can I perswade my self , that you heartily espouse either ; since I impute your Incredulity rather to an unbecoming Negligence or careless Supinity , than to any reasonable Objection you can make against the Mosaic History of the Creation . I shall endeavour as briefly as I know how , to display some of those gross Absurdities and palpable Contradictions , which attend this Notion , that Mankind has thus eternally subsisted in infinite Generations already past ; which being proved a downright falshood , you will perceive that they had their rise from one primitive Couple : from hence I will proceed in such other Methods , as may be most likely to lay open the Falsity of all other Opinions , unless that which grounds the World's Genesis , upon the Power of Almighty God. The Thoughts of a very great Philosopher , as well as a Divine , upon this Argument run parallel with my own , and therefore I shall take the liberty to deliver them in his words . Infinite Generations of Men ( you say ) are already past and gone . But whatsoever is now past was once actually present . So that each of these infinite Generations was once in its turn actually present ; therefore all except one Generation were once future , and not in Being , which destroys the very Supposition : for either that one Generation must it s●lf have been infinite , which is nonsense , or it was the finite beginning of infinite Generations between it self and us , which is infinitely terminated at both ends . Again , Infinite past Generations of Men have been once actually present , therefore there may be some one Man of them given , that was at infinite distance from us now ; therefore that Man's Son likewise ( suppose forty years younger than his Father ) was either at infinite distance from us , or at finite : if that Son too was at infinite distance from us , then one Infinite is longer by forty years than another , which is absurd , if at finite , then forty years added to finite makes it infinite , which is absurd as the other . The number of Men that are already dead and gone is infinite , as you say , but the number of the several parts of the Bodies of those Men , must necessarily be much greater than the number of the Men themselves ; and at this rate we shall have one infinite number twice , ten times , and thousands of times as great as another : which is a notorious Contradiction . And thus we see that 't is impossible in it self , that any successive Duration should be actually and positively infinite , or have infinite Successions already gone and past . But farther , That the present or a like frame of the World hath not subsisted from everlasting : We will readily concede that a Thing may be truly Eternal , tho' its duration be terminated at one end : for so we affirm human Souls to be immortal , tho' there was a time when they were nothing : and therefore their infinite duration will always be bounded at one extreme by that first beginning of Existence : So that for ought appears as yet , you may say the Revolutions of the Earth , and other Planets about the Sun , tho' they be limited at one end by the present Revolution , may nevertheless have been infinite and eternal , without any beginning ; but then we must consider , that this duration of human Souls is only potentially infinite , for their Eternity consists only in an endless capacity of Continuance without ever ceasing to be , in a boundless Futurity that can never be exhausted ; or all of it be past and present : but their duration can never be positively or actually Eternal , because it is most manifest that no Moment can ever be assigned , wherein it shall be true that such a Soul hath then actually sustained an infinite duration : for that supposed infinite duration will by the very Supposition be limited at two Extremes , tho' never so remote asunder , and consequently must needs be finite . Wherefore the true Nature and Notion of a Soul's eternity is this , That the future Moments of its Duration can never be all past and present , but still there will be a futurity and potentiality of More for ever and ever . So that we evidently perceive from this Instance of a Soul , that whatever successive duration shall be bounded at one end , and be all past and present , must come infinitely short of Infinity ; which necessarily evinceth that this or a like World can never have been Eternal , or that there cannot have been infinite past Revolutions of a Planet about a Sun : for this supposed Infinity is terminated at one Extreme , by the present Revolution , and all the other Revolutions are confessedly past , so that the whole Duration is bounded at one end , and all past and present , and therefore cannot have been infinite . This will also shew us the vast difference betwixt the false successive Eternity backwards , and the real one to come : for consider the present Revolution of the Earth , as the Bound and Confine of them both , God Almighty , if he so pleaseth , may continue this Motion to perpetuity , in infinite Revolutions to come , because Futurity is inexhaustible , and can never be all spent , and run out by past and present Moments : but then if we look backwards from this present Revolution , we do apprehend the impossibility of infinite Revolutions on that side , because all are already past , and so were once actually present ; and consequently are finite by the Argument before . For surely we cannot conceive a pretariteness ( if I may so speak ) still backwards in infinitum , that never was present , as we can an endless Futurity that never will be present : so that tho' one is potentially infinite , yet nevertheless the other is positively finite . And tho' this reasoning doth necessarily conclude against the past infinite duration of all successive Motion and mutable Beings , yet doth it not affect the Eternal Existence of the Adorable Divinity , in whose invariable Nature there is no past nor future , who is Omnipresent not only as to space , but as to duration : and with respect to such Omnipresence it is certain and manifest , that Succession and Motion are more Impossibilities , and repugnant in the very terms . Thus doth the Atheists Hypothesis , touching the Eternity of the World , absolutely destroy and confute it self . For let us suppose some infinite Revolution of the Earth about the Sun , to be already gone and expired , I take it to be self-evident , that if none of those past Revolutions have been infinite Ages ago , all the Revolutions put together cannot make up the Duration of infinite Ages ; it follows therefore from this Supposition , that there may be some One assignable Revolution among them , that is at an infinite distance from the present ; but it is self-evident likewise , that no one past Revolution can be infinitely distant from the present ; for then an infinite or unbounded duration , may be bounded at two Extremes , by two annual Revolutions , which is absurd , and a Contradiction . And again , upon the same Supposition of an Eternal past Duration of the World , and of infinite annual Revolutions of the Earth about the Sun ; I would ask concerning the Monthly Revolutions of the Moon about the Earth , or the Diurnal ones of the Earth upon its Axis , both which by the very Hypothesis are coaeval with the former , Whether these also have been finite or infinite ? Not finite to be sure , because th●n a finite number would be greater then an infinite , as 12 or 365 are greater than a Unite . Nor infinite neither , for then two or three Infinites would exceed one another , as a year exceeds a Month , or both exceed a Day : So that both ways the Supposition is repugnant and impossible . These Difficulties , as I have already intimated , cannot be reasonably apply'd to the Eternal Duration of the Supreme Power ; for tho' we cannot comprehend Eternity and Infinity , yet we understand what They are not , and something we are sure must have existed from Eternity , because all things could not emerge from nothing : So that if this Prae-existent Eternity is not compatible with a successive Duration , as we clearly and distinctly perceive that it is not , then something ( tho' infinitely above our finite Comprehensions ) must have had an Identical , invariable continuance from all Eternity : which Being is what we call God ; for as his Nature is perfect and immutable , without the least shadow of Change , so his Eternal Duration is permanent and invisible , not measurable by Time and Motion , nor to be computed by number of successive Moments . But this Opinion of Infinite Generations , is repugnant likewise to Matter of Fact. 'T is a Truth beyond opposition , That the Universal Species of Mankind has had a gradual Increase notwithstanding what War and Famine , Pestilence , Floods , Conflagrations , and other Causes , may at certain Periods of Time , have interrupted and retarded it . This is manifest from the History of the Jewish Nation , from the Account of the Roman Census , and from the Registers of our own Country , where the proportion of Births to Burials , is found upon observation to be yearly as fifty to forty : Now if Mankind do increase ( though never so slowly , but one Couple suppose in an Age ) 't is enough to evince the falshood of infinite Generations already expir'd : for tho' the Atheist should contend that there were Ten thousand million Couple of Mankind now in being ( that we may allow him multitude enough ) 't is but going back so many Ages , and we descend to one single Original Pair : and 't is all one in respect of Eternal Duration yet behind , whether we begin the World so many millions of Ages ago , or date it from the late Aera of about Six thousand years : which recent Beginning is , I think , sufficiently establisht , from the known Original of Empires and Kingdoms , and from the late Invention of Arts and Sciences : whereas , if infinite Ages of Mankind had already preceded , there could nothing have been left to be invented or improved by the successful Industry and Curiosity of our own . The Circulation of the Blood , and the Weight and Spring of the Air ( which is as it were the Vital Pulse , and the great Circulation of Nature , and of more importance in all Physiology than any one Invention since the beginning of Science ) had never lain hidden so many Myriads of Generations , and been reserv'd for a late happy discovery by two great Luminaries of this Island . I hope , from what has been said , you may gain ( if not undoubted satisfaction ) at least some certain knowledge , that this Notion of Infinite past Generations , or the World's Eternity , is so far from bearing the Test of a Reasonable Inquisition , that the very Supposition is void of Sence , and a palpable Contradiction . The Atomical Hypothesis of a fortuitous Jumble , without any Intelligent Being to direct the Portions of the Mundane Matter , into their several Forms , is a Fancy no less extravagant ; a Whimsy so unaccountable , that ( in the words of a great Man ) there is nothing more wonderful to imagine , unless this , That it should ever enter into the heart of Man. The better to confute this , together with those other Opinions of the Astral and Solar Influence , I have here borrowed a Scheme of fair and reasonable Argumentation , from the Judicious Mr. Lock , such an one I hope as will extort a Confession from you , that there must unavoidably be admitted a first Cause of all things , and that the same can be no other than a most Intelligent as well as Powerful Being . 1. Tho' God has given us ( says that learned Man ) no innate Idea's of himself ; tho' he has stamped no original Characters on our Minds , wherein we may read his Being ; yet having furnisht us with those Faculties our Minds are endow'd with , he hath not left himself without witness , since we have Sense , Perception and Reason , and cannot want a clear proof of Him , as long as we carry our selves about us ; nor can we justly complain of our Ignorance in this great Point , since He has so plentifully provided us with the Means to discover and know Him , so far as is necessary to the end of our Being , and the great Concernment of our Happiness . But tho' this be the most obvious Truth that Reason discovers , and tho' its Evidence be ( if I mistake not ) equal to mathematical Certainty ; yet it requires Thought and Attention , and the Mind must apply it self to a regular Deduction of it , from some part of our intuitive Knowledge , or else we shall be as uncertain and ignorant of this as of other Propositions , which are in themselves capable of clear demonstration . To show therefore that we are capable of knowing , i. e. being certain that there is a God , and how we may come by this Certainty , I think we need go no farther than our selves , and that undoubted Knowledge we have of our own Existence . 2. I think it is beyond question , that Man has a clear Perception of his own Being ; he knows certainly that he Exists , and that he is something : He that can doubt whether he be any thing , or no , I speak no more to , than I would argue with pure Nothing , or endeavour to convince Non-Entity that it were something . If any one pretend to be so sceptical , as to deny his own Existence ( for really to doubt of it is manifestly impossible ) let him ( for me ) enjoy his beloved Happiness of being Nothing , until Hunger or some other Pain , convince him of the contrary . This I think I may take for a Truth , of which every ones certain Knowledge assures him , beyond the liberty of doubting , viz. That he is something that actually Exists . 3. In the next place , Man knows by an Intuitive knowledge the Certainty that bare Nothing can no more produce any real Being , than it can be equal to two right Angles . If a Man knows not that Non-Entity , or the Absence of all Being , cannot be equal to two right Angles , it is impossible that he should know any Demonstration in Euclid . If therefore we know there is some real Being , and that Non-Entity cannot produce any real Being , it is an evident Demonstration that from Eternity there has been something ; since what was from Eternity had a Beginning , and what had a Beginning must be produced from something else . 4. Next , It is evident that what had its Being and Beginning from another , must also have all that which is in , and belongs to its Being to another too : all the Power it has must be owing to , and received from the same Source . This Eternal Source then of all Being , Being must also be the Source and Original of all Power , and so this Eternal Being must be also the most powerful . 5. Again , A Man finds in himself Perception and Knowledge , we have then got one step farther , and we are certain now that there is not only some Being , but some knowing Intelligent Being in the World. There was a time then when there was no knowing Being , and when Knowledge began to be , or else there has been also a knowing Being from Eternity . If it be said there was a time when no Being had any Knowledge , when that Eternal Being was void of all Understanding ; I reply , That then it was impossible there should ever have been any Knowledge ; it being as impossible that things wholly void of Knowledge , and operating blindly without any Perception , should produce a knowing Being , as it is impossible that a Triangle should make it self three Angles bigger than two right ones : for it is as repugnant to the Idea of sensless Matter , that it should put into it self Sense , Perception and Knowledge , as it is repugnant to the Idea of a Triangle , that it should put into it self greater Angles than two right ones . 6. Thus from the Consideration of our Selves , and what we infallibly find in our own Constitutions , our Reason leads us to the knowledge of this certain and evident Truth , That there is an eternal , most powerful , and most knowing Being , which whether any one will please to call God , it matters not , the thing is evident , and from this Idea duly considered , will easily be deduced all those other Attributes we ought to ascribe to this Eternal Being . If nevertheless any one should be found so senslesly arrogant , as to suppose Man alone knowing and wise , but yet the Product of meer Ignorance and Chance , and that all the rest of the Universe is acted only by that blind Hap-hazard , I shall leave with him that very rational and emphatical Rebuke of Tully , Lib. 2. de Leg. to be consider'd leisurely : Quid est enim verius , quam neminem esse oportere tam stulte arrogantem , ut in se Mentem & Rationem putet inesse , in Coelo Mundóque non putet ? aut ea quae vix summâ Ingenij ratione comprehendat , nulla ratione moveri putet ? Or that of the Philosopher , Egregie mentiuntur qui dicunt non esse Deum , etiamsi enim interdiu negant Noctu tamen & sibi dubitant . From what has been said , it is plain to me , we have a more certain knowledge of the Existence of a God , than of any thing our Senses have not immediately discovered to us : Nay , I presume I may say that we more certainly know that there is a God , than that there is any thing else without us . When I say we know , I mean that there is such a Knowledge within our reach , which we cannot miss , if we will but apply our Minds to that , as we do to several other Enquiries . 7. How far the Idea of a most perfect Being , which a Man may frame in his Mind , does or does not prove the Existence of a God , I will not here examine ; for in the different make of Mens Tempers and application of their Thoughts , some Arguments prevail more on one , and some on another , for the confirmation of the same Truth . But yet I think this I may say , that it is an ill way of establishing this Truth , and silencing Atheists , to lay the whole stress of so important a Point as this , upon that sole foundation , and take some Mens having that Idea of God in their Minds ( for 't is evident some Men have none , and some worse than none , and the most very indifferent ) for the only proof of a Deity , and out of an over-fondness of that darling Invention , cashier , or at least endeavour to invalidate all other Arguments , and forbid us to hearken to those proofs , as being weak or fallacious , which our own Existence , and the sensible parts of the Universe offer so clearly and cogently to our Thoughts , that I deem it impossible for a considering Man to withstand them : for I judge it as certain and clear a Truth as can any where be delivered , that the invisible things of God are clearly seen from the Creation of the World , being understood by the things that are made even his Eternal Power and Godhead . Tho' our own Being furnishes us , as I have shewn , with an Evident and incontestible Proof of a Deity , and I believe no Body can avoid the Cogency of it , who will but as carefully attend to it , as to any other Demonstration of so many parts ; yet this being so fundamental a Truth , and of that consequence , that all Religion and genuine Morality depend thereon , I doubt not but I shall be forgiven , if I go over some parts of this Argument again , and inlarge a little more thereon . 8. There is no Truth more evident than that something must be from Eternity : I never yet heard of any one so unreasonable that could suppose so manifest a Contradiction , as a time wherein there was perfectly nothing , this Being of all Absurdities the greatest to imagine that pure Nothing , the perfect Negation and Absence of all Being , should ever produce any real Existence . It being then unavoidable for all rational Creatures to conclude that something has existed from Eternity , let us next see what kind of thing that must be . 9. There are but two sorts of Beings in the World , that Man knows or conceives ; First , Such as are purely material , without Sense , Perception , or Thought . Secondly , Sensible thinking and perceiving Beings , which , if you please , we will hereafter call cogitative and incogitative Beings , being more to our present purpose , and perhaps better terms than Material and Immaterial . 10. If then there must be something Eternal , let us see what sort of Being it must be : And to that it is very obvious to Reason , that it must necessarily be a cogitative Being ; for it is as impossible to conceive that ever bare incogitative Matter should produce a thinking Intelligent Being , as that nothing should of it self produce Matter . Let us suppose any Parcel of Matter Eternal , great or small , we shall find it in it self able to produce nothing : for example ; Let us suppose the Matter of the next Pebble we meet with Eternal , closely united , and the parts firmly at rest together : If there were no other Being in the World , must it not eternally remain so , a dead unactive Lump ; is it possible to conceive it can add motion to it self , being purely Matter , or produce any thing ? Matter then , by its own strength , cannot produce in it self so much as Motion , the Motion it has must also be from Eternity , or else be produced and added to Matter by some other Being more powerful than Matter . Matter , as is evident , having not power to produce Motion in it self . But let us suppose Motion eternal too , yet Matter , incogitative Matter and Motion , whatever Changes it might produce of figure and bulk , could never produce Thought . Knowledge will still be as far beyond the power of Motion and Matter to produce , as matter is beyond the power of nothing to produce : And I appeal to every ones one Thoughts , whether he cannot as easily conceive Matter produced by nothing , as Thought to be produced by pure Matter , when before there was no such thing as Thought or an Intelligent Being existing . Divide Matter into as minute parts as you will ( which we are apt to imagine a sort of spiritualising or making a thinking thing of it ) vary the figure and motion of it as much as you please , a Globe , Cube , Cone , Prism , Cylinder , and you may as rationally expect to produce Sense , Thought and Knowledge , by putting together in a certain figure and motion the grossest portions of Matter , as by those that are the very smallest that any where exist . They knock , impel and resist one another , just as the greater do , and that is all they can do : so that if we will suppose nothing first or eternal , Matter can never begin to be : if we suppose bare Matter without Motion eternal , Motion can never begin to be : if we suppose only Matter and Motion first or eternal , Thought can never begin to be ; for it is impossible to conceive that Matter , either with or without motion , could have originally in and from it self , Sense , Perception and Knowledge , as is evident from hence that then Sense , Perception and Knowledge , must be a property eternally inseparable from Matter , and every particle of it . Not to add , that tho' our general or specifick conception of Matter , makes us speak of it as one thing , yet really all Matter is not one individual thing , neither is there any such thing existing as one material Being , or one single Body that we know , or can conceive ; and therefore if matter were the Eternal first cogitative Being , there would not be one Eternal infinite cogitative Being , but an infinite number of Eternal finite cogitative Beings , independent one with another , of limited Force and distinct Thoughts , which could never produce that Order , Harmony and Beauty , which is to be found in Nature . Since therefore whatsoever is the first Eternal Being , must necessarily be cogitative ; and whatsoever is first of all things must necessarily contain in it , and actually have at least all the Perfections that can ever after exist , nor can it ever give to another any Perfection that it hath not , either actually in it self , or at least in a higher degree , it necessarily follows that the first Eternal Being cannot be Matter . 11. If therefore it be evident that something necessarily must exist from Eternity , 't is also as evident that that something must necessarily be a cogitative Being : for 't is as impossible that incogitative Matter should produce a cogitative Being , as that Nothing , or the Negation of all Being should produce a positive Being or Matter . 12. Tho' this Discourse of the necessary Existence of an Eternal Mind , does sufficiently lead us to the knowledge of a God since it will hence follow , that all other knowing Beings that have a beginning , must depend on Him , and have no other ways of Knowledge , or extent of Power , than what He gives them ; and therefore if He made those , He made also the less excellent Pieces of this Universe , all inanimate Beings , whereby his Omniscience , Power , and Providence will be establisht , and all his other Attributes necessarily follow ; yet to clear up this a little further , we will see what Doubts can be raised against it . 13. First , Perhaps it will be said , that tho' it be as clear as Demonstration can make it , that there must be an Eternal Being , and that Being must also be knowing , yet it does not follow but that thinking Being may also be material . Let it be so ; it still equally follows that there is a God : for if there be an Eternal , Omniscient , Omnipotent Being , it is certain that there is a God , whether you imagine that Being to be material or no. But herein I suppose lyes the danger and deceit of that Supposition : There being no way to avoid the Demonstration that there is an Eternal knowing Being , Men devoted to Matter would willingly have it granted , that this knowing Being is material , and then letting slide out of their Minds , or their Discourse , the Demonstration whereby an Eternal knowing Being was proved necessarily to exist , would argue all to be Matter , and so deny a God that is an Eternal cogitative Being , whereby they are so far from establishing , that they destroy their own Hypothesis : for if there can be , in their opinion , Eternal Matter without any Eternal cogitative Being , they manifestly separate Matter and Thinking , and so suppose no necessary connexion of one with the other ; and from hence establish the necessity of an Eternal Spirit , but not of Matter , since it has been proved already , that an Eternal cogitative being is unavoidably to be granted . Now if thinking and Matter may be separated , the Eternal Existence of Matter will not follow from the Eternal Existence of a cogitative Being , and they suppose it to no purpose . 14. But now let us see how they can satisfie themselves , or others , that this Eternal thinking Being is material . First , I would ask them , whether they imagine that all Matter , every Particle of Matter thinks ? This I suppose they will scarce say ; since then there would be as many Eternal thinking Beings , as there are Particles of Matter , and so an infinity of Gods : And yet if they will not allow Matter as Matter , that is , every Particle of Matter , to be as well cogitative as extended , they will have as hard a task to make out to their own Reasons a cogitative Being , out of incogitative Particles , as an extended Being out of unextended parts , if I may so speak . 15. Secondly , If all Matter do not think , I next ask , Whether it be only one Atom that does so ? This has as many Absurdities as the other ; for then this Atom of Matter must be alone Eternal , or not : if this alone be Eternal , then this alone by its powerful Thought or Will , made all the rest of Matter ; and so we have the Creation of Matter by a powerful Thought , which is that the Materialists stick at : for if they suppose one single thinking Atom to have produced all the rest of Matter , they cannot ascribe that prae-eminency to it upon any other account than that of its Thinking , the only supposed Difference : But allow it to be by some other way which is above our conception , it must be still Creation , and these Men must give up their great Maxim , Ex nihilo nil fit . If it be said that all the rest of Matter is equally Eternal as that thinking Atom , it will be to say any thing at pleasure , though never so absurd : for to suppose all Matter Eternal , and yet one small Particle in Knowledge and Power infinitely above the rest , is without any the least appearance of Reason to frame any Hypothesis : every Particle of Matter , as Matter , is capable of all the same Figures and Motions of any other ; and I challenge any one in his Thoughts to add any thing else to one above another . 16. Thirdly , If then neither one peculiar Atom alone , can be this Eternal thinking Being , nor all Matter , as Matter , i. e. every Particle of Matter can be it , it only remains that it is some certain System of Matter duly put together , that is this thinking Eternal Being : This is that which I imagine is that Notion which Men are aptest to have of God , who would have Him a Material Being , as most readily suggested to them by the ordinary Conceipt they have of themselves , and of other Men , whom they take to be Material thinking Beings . But this Imagination however more natural , is no less absurd than the other ; for to suppose the Eternal thinking Being to be nothing else but a Composition of the Particles of Matter , each whereof is incogitative , is to ascribe all the Wisdom and Knowledge of that Eternal Being , only to the Juxtaposition of parts , than which nothing can be more absurd : for unthinking Particles of Matter , however put together , can have nothing thereby added to them but a new relation of Position , which 't is impossible should give Thought and Knowledge to them . 17. But farther ; This Corporeal System either has all its parts at rest , or it is a certain motion of the parts , wherein its thinking consists ; if it be perfectly at rest , it is but one Lump , and so can have no Priviledges above one Atom . If it be the Motion of its parts on which its thinking depends , all the Thoughts there must be unavoidably accidental and limited , since all the Particles that by Motion cause Thought , being each of them in it self without any Thought , cannot regulate its own Motions , much less be regulated by the Thought of the whole , since that Thought is not the Cause of Motion ( for then it must be antecedent to it , and so without it ) but the Consequence of it , whereby Freedom , Power , Choice , and all rational and wise Thinking and Acting will be taken away . So that such a Thinking Being will be no better nor wiser than pure blind Matter , since to resolve all into the accidental unguided Motions of blind Matter , or into Thought depending on the unguided Motions of blind Matter , is the same thing : not to mention the narrowness of such Thoughts and Knowledge , that must depend on the Motions of such parts : but there needs no more enumeration of any more Absurdities and Impossibilities in this Hypothesis ( however full of them it be ) than that before mentioned ; since , let this thinking Systeme be all or a part of the Matter of the Universe , it is impossible that any one Particle should either know its own , or the Motion of any other Particle , or the whole know the Motion of every Particular , and so regulate its own Thoughts or Motions , or indeed have any Thought resulting from such Motion . 18. Others would have Matter to be Eternal , notwithstanding they all owe an Eternal Cogitative immaterial Being . This , tho' it take not away the Being of a God , yet since it denies one and the first great Piece of his Workmanship , the Creation , let us consider it a little . Matter must be allowed Eternal : Why ? Because you can't perceive how it can be made out of Nothing : Why do you not also think your self Eternal ? You will answer perhaps , Because about twenty or forty years since you began to be . But if I ask you what that You is , which began then to be , you can scarcely tell me : The Matter whereof you are made began not then to be ; for if it did , then it is not Eternal : but it began to be put together into such a fashion or frame as makes up your Body ; but yet that frame of Particles is not you , it makes not that thinking thing you are ( for I have now to do with One who allows an Eternal immaterial thinking Being , but would have unthinking Matter eternal too ) therefore when did that thinking Thing begin to be ? If it did never begin to be , then you have always been a thinking Thing from Eternity ; the absurdity whereof I need not confute , till I meet with one so void of understanding as to own it . If therefore you can allow a thinking Thing to be made out of Nothing ( as all Things that are not Eternal must be ) why also can you not allow it possible for a Material Being to be made out of Nothing by an equal Power , but that you have the Experience of the one in view , and not of the other : tho' when well consider'd , Creation of a Spirit will be found to require no less power than the Creation of Matter ; nay , possibly if we would emancipate our selves from vulgar Notions , and raise our Thoughts as far as they would reach to a closer Contemplation of Things , we might be able to aim at some dim and seeming Conception how Matter might at first be made and begin to exist , by the power of that Eternal first Being : but to give Beginning and Being to a Spirit , would be found a more inconceivable Effect of Omnipotent Power . But this Being what would perhaps lead us too far from the Notions on which the Philosophy now in the World is built , it would not be pardonable to deviate so far as Grammar it self would authorize , if the common settled Opinion opposes it ; especially in this place , where the received Doctrine serves well enough to our present purpose , and leaves this past doubt , That the Creation or Beginning of any one Substance out of Nothing , being once admitted , the Creation of all other but the Creator himself , may with the same ease be supposed . 19. But you will say , I● it not impossible to admit of the making any Thing out of Nothing , since we cannot possibly conceive it ? I answer no : 1. Because it is not reasonable to deny the Power of an Infinite Being , upon the account that we cannot comprehend its Operations : We do not deny other Effects upon this Ground , because we cannot possibly conceive the manner of their production . We cannot conceive how Thought ( or any thing but Motion in Body ) can move a Body , and yet that is not a Reason sufficient to make us deny it possible against the constant Experience we have of it in our selves , in all voluntary Motions which are produced in us only by the free Thoughts of our own Minds , and are not , nor can be the Effects of the impulse or determination of the Motion of blind Matter in or upon our Bodies , for then it could not be in our power or choice to alter it . For example , My right hand writes , whilst my left hand is still , what causes Rest in one , and Motion in the other ? nothing but my Will , a Thought of my Mind : my Thought only changing , the right hand rests , and the left hand moves ; this is matter of fact which cannot be deny'd : Explain this , and make it intelligible , and then the next step will be to understand Creation . For the giving a new determination to the Motion of the Animal Spirits ( which some make use of to explain voluntary Motion ) clears not the difficulty one jot● : to alter the determination of Motion , being in this Case no easier nor less than to give Motion it self ; since the new determination given to the Animal Spirits , must be either immediately by Thought , or by some other Body put in their way by Thought , which was not in their way before , and so must own its Motion to Thought , either of which leaves voluntary Motion as unintelligible as it was before . In the mean time it is an over-valuing our selves , to reduce all to the narrow measure of our Capacities , and to conclude all things impossible to be done whose manner of doing exceeds our Comprehension : this is to make our Comprehension infinite , or God finite , when what He can do is limited to what we conceive of it . If you do not understand the operations of your own finite Mind , that thinking Thing within you , do not deem it strange that you cannot comprehend the operations of that Eternal infinite Mind who made and governs all things , and whom the Heaven of Heavens cannot contain . I hope ( my Friend ) you will more readily excuse the foregoing Prolixity , on the account that first Principles ( especially those of so great moment as these before us ) ought to be as clearly and satisfactorily prov'd as it is possible : which if upon your most serious Reflection you find establisht beyond opposition , I expect that from this moment you date the downfal of your Atheism , and that you presently commence Deist in order to turn Christian. I know of no better way of arguing with the meer natural Man , or with such who value themselves so highly upon the strength of their own Judgment or Humane Reason , than to endeavour their Conviction by the most rational Deductions from as rational Propositions : whether or no these are such which I have transferr'd hither from the Writings of these two famous Men , I must leave you to consider . I confess there is little hopes of reclaiming such fool-hardy Libertines , who argue for their Infidelity by the same powers in their Souls , which , to the more considerate , are convincing proofs , That the Soul , which is invested with such mighty Power , must undoubtedly be a Substance independant of Corporiety , and consequently incapable of suffering an extinction with the Lamp of Life ; but of the Nature of the Rational Soul of Man , and its different Existence from the Soul of Brutes , I shall discourse elsewhere , having here confin'd my self more particularly to enquire after the Author of our own Being , and all others which surround us . There have been many Methods used in handling of this Subject , and indeed ( were our Opponents so full of Reason as they pretend ) one might wonder that any of them should prove insufficient . I shall not here stay to examine the Certainty of that Cartesian Notion , That 't is impossible we could have had any Idea of that infinite Eternal all-wise Being we call God , if such a Being did not really exist , or were not in rerum Natura : But of this we may be satisfy'd , that unless we do believe there is such an immense Being has created us with a design not to deceive us , we must be pure Scepticks : for it is impossible without this Belief , we should be fully assur'd of any Truth whatsoever ; and therefore I think 't is not without Cause that the Philosopher lays this down as a necessary Introduction to Science , Nihil intelligitur , nisi Deus prius intelligatur . Having proved the Necessity of some Eternal cogitative Being , by a train of Arguments which are founded upon right Reason , neither supported by Tradition or Authority , either Sacred or Profane , I shall next inquire how it comes to pass that this first and ( if I may so say ) greatest Truth , the Foundation of all true Happiness , is so wonderfully obscur'd effac'd , and even obliterated out of the Hearts of a great part of Mankind . Whosoever will take the trouble to inform himself , after what manner most People account for the Productions they see daily brought to pass , may easily understand that where one Man speaks either reasonably or becomingly of the great Author of the Universe , and acknowledges any such Being as superintends the agency of second Causes ; there are abundantly more who look no farther than the empty Sounds of Fate , Fortune , Chance , Destiny , and in their Enquiries into the Structure of Humane Bodies , or the Discords of the Animal Oeconomy , you rarely find any thing more particularly taken notice of than the Archaeus , by some , by others the Plastick Power , and indeed by all most commonly a certain Nature , which tho' continually in their Expressions , they know not what to make of . Excuse me ( Sir ) if I think it worth my while to examine which of these can supply the place of an Almighty , or of any real efficient Cause ; or with what reason we can ascribe unto either of these nominal Agents , the Operations imputed to them . Fate or Destiny ( saith SENECA ) is an immutable and invincible Law , imposed upon Things and Actions . You will say perhaps that this thing shall happen , or not happen : if it must come to pass , altho ' you vow and make your request , yet shall it take effect : If it shall not come to pass , vow and pray as much as you list , yet it shall not fall out . Now the Consequence , saith he , of this Argument is false , because you have forgot the Exception that I have put between them both ; that is to say , This shall happen provided a Man makes Vows and Prayers , it must necessarily happen , that to vow , or not to vow , are comprehended in , and are parts of the same Destiny . Again , It is destinated , or it is such a Man's fate to be an eloquent Man ; but under this Condition , it is likewise destinated that he be instructed in good Letters . It is destinated for another Man to he rich , but here 't is included in the same Destiny , that be make use of the means for their procurement . So likewise may it be said it was such a Man's destiny to be hang'd ; but here that he render himself guilty of some capital Offence , for which he is convicted by the Law , is part of the same Destiny . In the sence wherein these words are used by this Philosopher , I see no mighty prejudice ; there is indeed this mistake very oft attending , That whereas by Fate or Destiny are understood the unalterable Laws of God , which are founded upon his Prescience , Men are apt to overlook the Lawgiver himself , and to represent this Law by him establisht , as a certain powerful Agent or irresistible Deity , which they say does blindly and accountably govern the World. Give me leave to take notice , That I look upon this Fate and Destiny of the Heathens ( in its vulgarly received Phrase ) very nearly to correspond with the Predestination of some Modern Christians ; they do both of them partake of the same tyrannical , despotic power ; and both tend to the same end , viz. the robbing Man of his Freedom , and exposing him , Brute-like , to act by an irresistible Impulse . The Eternal Decrees of the Divine Being , which are made as it were conditional , and founded on a fore-knowledge of the Good and Evil that Man shall act , carry nothing along with them contradictory to his Truth and Justice : but the Absolute Predestination which is suppos'd exclusive of M●ns Actions , as a free Agent , is a Doctrine so very harsh , and so pregnant with ill Consequences , as is not to be countenanced . Thus much for Fate and Destiny . Chance and Fortune are words so insignificant , that had not a foolish Custom rendred them familiar , one might justly admire that ever they should be mention'd by considering Men. The true Notion of Fortune ( in the words of a Learned Man ) denoteth nothing more than the ignorance of an Event in some knowing Agent , concern'd about it ; so that it owes its very Being to Humane Understanding , and without relation to that would be a Non Ens , or really Nothing . 'T was Man that first made Fortune , and not Fortune Man ; so likewise the adequate meaning of Chance ( as it is discinguisht from Fortune , in that the latter is understood to befal only Rational Agents , but Chance to be amongst inanimate Bodies ) is really a bare Negation that signifies no more than this , That any Effect amongst such Bodies ascribed to Chance , is verily produced by Physical Agents , according to the establisht Laws of Motion , but without their consciousness of concurring to the Production , and without their Intention of such an Effect . So that in this genuine acceptation of Chance , here is nothing supposed that can supersede the known Laws of natural Motion ; and thus to attribute the formation of Mankind to Chance , is equally as absurd as to ascribe the same to Nature or Mechanism . Having given you these few hints , touching the unreasonableness of our ascribing any Effect to that which is in truth no more than a Chimaera or Fiction of the Brain , and our looking on them as Agents , which are meer Non-Entities , I shall take notice of those other Expressions which are so frequently made use of , not only by the Ignorant , but even by Physicians themselves and other Learned Men , such I mean as the Archaeus , the Plastic Power , the formative Faculty , and that petty kind of Deity called Nature . For the better comprehending the significancy of these several Terms , let us put our selves upon reflecting , and a very little attention will discover the fallacy . Suppose then , for instance , that any Man should tell me that such or such a Thing will exhilirate the Archaeus , or enliven decay'd Nature ; that such a Monster owes its rise to a Defect or Error committed by the Plastic Power , or formative Faculty ; is it not very reasonable that we desire to know what either of these are , whether or no they are real Agents , or intellectual Beings , imploying themselves in the care of our Conservation ; or in a word , what they do truly import in their genuine and proper meaning . If we make , I say , this Enquity , we may satisfie our selves , that every one of these words , with many of the like signification , particularly such as go by the name of Faculties and Qualities , were first of all taken up , either as an Umbrage for Mens Ignorance of real Causes , or invented in order to a more compendious way of speaking , whereby the several Means made use of towards a particular Production , are comprised under some single Appellation . And thus it happens ( as Mr. Boyle speaks ) that a fit and actuating Power of the Teeth , Tongue , Spittle , Fibres and Membranes of the Gullet and Stomach , together with the Natural Heat , the Ferment and Menstruum , and some other Agents , which co-operate to the Transmutation of our Aliment into Chile , are all included in that frequent Expression of Concoctive Faculty ; a word as commonly made use of by those who know not what they mean when they speak it , as by those that do . But amongst all the pretended Causes of those Effects we see daily produc'd , there is none more frequently made use of than the word Nature , upon which consideration the most Judicious Boyle , foreseeing the abuse of that unhappy word , was ( as he expresses himself ) so paradoxical , as to make a very serious doubt , whether this same Nature so much discourst of , was a Thing or a Name ; or whether it was any real existent Being , or a Being purely notional . For when any Man tells me , saith he , that Nature does this or that ; that 't is natural for one thing to do this , and another that ; he does in no wise help me to understand , or to explicate the manner of these Productions : for 't is manifest enough , that whatsoever is done in this World ( where the Rational Soul intervenes not ) is really effected by corporeal Agents , acting in a World so fram'd as ours is , according to the Laws of Motion , settled by its omniscient Author . 'T is true , that many acknowledge this Nature to be a Thing established by the Almighty , and subordinate to Him : but tho' many confess it when they are askt , whether they do or not : yet besides that they seldom or never lift up their Eyes to any higher Cause ; he that takes notice of their way of ascribing Things to Nature , may easily discern , that whatever their words sometimes be , the Agency of the God of Nature , is very little taken notice of in their Thoughts . Indeed , if I thought my Opinion might sway with you so far , as to put you upon reflecting in good earnest , I should give you to understand that 't is my real belief , That the improper use of this very word has been vastly injurious to the Glory of our Maker , and ( in the words of the foresaid Author ) I doubt not but the looking upon meerly Corporeal , and oftentimes Inanimate Things , as if they were endow'd with Life , Sence and Understanding , and the ascribing to Nature , and some other Beings , whether Real or Imaginary , Things that belong only to God , have been some , if not the chief of the grand Causes of Atheism amongst Nominal Christians , and of Polytheism and Idolatry amongst the Gentiles . The wretched Subterfuges of Atheism , being thus manifestly discover'd insufficient Causes of any manner of Production , the greatest part of them being purely Imaginary , and ( like aery Phantoms ) disappearing at the Light of Truth , I hope that you 'l endeavour to remove that Veil of Ignorance which has so long darken'd your Understanding , and that you will find your self necessitated to acknowledge the Eternal Cause , in whom you Live , Move , and have your Being . If at length you are perswaded of this Supreme Intelligence , and satisfy'd that the Universal Systems is a Product of his Power , that the several Species of Animals , under whatsoever Genus , must necessarily take their Rise from some Prolific Seeds or Seminal Principles created by the same Power ( spontaneous Productions , and the whole Business of aequivocal Generation being detected a plain Fallacy ) if this , I say , appears manifest ( as I see not how any thing can be more evident ) altho' the Mosaic History of Genesis is seemingly unintelligible and contradictory to many later Observations and Experiments , I shall expect that you heartily subscribe the prime Article of our Creed , viz the Belief of God. As there is no Man indispensably ty'd to the Letter of the Mosaic History , so its being to our Conjectures unphilosophitick , or it s not exactly quadrating with the latter Discoveries of our Vertuoso's , neither is , nor ought to be reputed either as an Error in the Historian , or a Flaw in the History , by those who consider the Condition of the Infant World , and the Genius of the People to whose Capacities this Narration was more especially adapted . To instance in one Particular ; Tho' we are to suppose that Joshua was too great a Philosopher to be unacquainted with the Copernican Hypothesis of the Earths Motion , yet considering the Apprehension of his Auditory , if in the Hearing of the Multitude , he had commanded the Earth , as he did the Sun to stand still , he would not unlikely have been deemed a Man distracted by such who would have thought it a very extravagant Absurdity , to bid the Earth , which they conceived a dead , unactive Lump , to stand still , or to command rest to that which they imagin'd was incapable of Motion . Be this however as it will , 't is not a Fundamental of Religious Faith ; besides , we have no such certainty as to exclude all doubting , that the Sun is a fixt Planet , or that the Earth turns round upon an Axis . This Mosaic History , you find , has employ'd the Wits , and perplexed the Understandings of many Learned Men , who , tho' they have taken upon them to find faults in this Account , yet in their Endeavours to erect a new Theory , or to reconcile the old to their own Reason , they have generally come short of the satisfaction they had at first proposed to themselves . Disquisitions of this Nature are for the most part fruitless ; and indeed it is but just that we meet with Disappointments in such Enquiries , where we limit the Power of the Divine Being to our finite Apprehensions ; and seemingly infer that even Omnipotence it self cannot act any thing unfathomable by our weak Capacities . Let it suffice that we enjoy a plenary Knowledge that the World was created by the Power of God , without enquiring for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or quo pacto : and if the Revealed History of Genesis is not full enough to surprise us into admiration of its mighty Author , let us survey but any Portion of the curious Fabrick , and we may find as it were stamp'd thereon , such indelible Characters of his Power and Wisdom , as must undoubtedly astonish us , and these discoverable by the common mode of Humane Understanding . Nevertheless , if the Exposition or Explanation of the Learned , may be in any manner satisfactory , I shall here give you the Sentiments of one ( and him alone I prefer to a whole Sect of Philosophers ) I mean the Judicious Mr. Boyle , who in his Enquiries into the vulgarly received Notion of Nature , expresses himself as follows . I think it probable ( for I would not dogmatise on so weighty and so difficult a Subject ) that the great and wise Author of Things , did when he first form'd the universal and undistinguisht Matter into the World , put its parts into various Motions , whereby they were necessarily divided into numberless Portions of different Bulks , Figures and Scituations in respect to each other ; and by His infinite Wisdom and Power , He did so guide and over-rule the Motion of those parts at the Beginning of Things ( whither in a shorter or a longer time , Reason cannot well determine ) that they were finally disposed into that beautiful and orderly Frame we call the World , among whose parts some were so curiously contriv'd as to be fit to become the Seeds or Seminal Principles of Plants and Animals . And I farther conceive , that He settled such Laws or Rules of Local Motion amongst the parts of the Universal Matter , that by his ordinary and preserving Concourse , the several parts of the Universe , thus once compleated , should be able to maintain the great Construction or Systeme and Oeconomy of the Mundane Bodies , and propagate the Species of Living Creatures . Again ( saith he ) I consider the Frame of the World already made , as a great and ( if I may so speak ) pregnant Automaton , or as a Ship furnisht with Pumps , Ordnance , &c. and is such an Engine as comprises and consists of several less , and this compounded Machine in Conjunction with the Laws of Motion , freely establisht , and still maintained by Almighty God in all its parts , I look upon as a complex Principle , from whence results the settled Order or Course of Things corporeal ; and that which happens according to this Course , may generally speaking be said to come to pass according to Nature , or to be done by Nature ; and that which thwarts this Order , may be said to be preternatural , or contrary thereto . And indeed , tho' Men talk of Nature as they please , yet whatever is done amongst Things inanimate ( which make up incomparably the greatest part of the Universe ) is really done , but by particular Bodies acting on one another by local Motion , modefy'd by the other Mechanical Affections of the Agent of the Patient , and of those other Bodies that necessarily concur to the Eff●ct or Phaenomena produc'd . Farther , Tho' I agree with our Epicureans in thinking it probable , that the World is made up of innumerable Multitude of singly insensible Corpul●ses , endow'd with their own Sires shapes and motions : And tho' I agree with the Cartesians in believing ( as I find that Anaxagoras did of old ) that Matter hath not its motion from it self , but originally from God ; yet in this I differ from both Epicurus and Des Cartes , that whereas the former of them plainly denies that the World was made by any Deity ; and the latter of them , for ought I can find in his Writings , or some of those of his eminent'st Disciples , thought that God , having once put Matter into Motion , and establisht the Laws of that Motion , needed not more particularly interpose for the Production of Things corporeal , nor even of Plants or Animals , which according to him are but Engines : I do not at all believe that either th●se Cartesian Laws of Motion , or the Epicurean Casual Concourse of Atoms , cou'd bring meer Matter into so orderly and well contriv'd a Fabrick as this World ; and therefore I think that the wise Author of Things , did not only put Matter into Motion , but ( when he resolved to make the World ) did so regulate and guide the Motions of the small parts of the Universal Matter , as to reduce the greater Systems of them into the order in which they were to 〈◊〉 , and did more particularly contrive some of the Portions of that Matter into S●minal Rudiments or Principles , lodg'd in convenient R●ceptacles ( and as it were Wombs ) and others into the Bodies of Plants and Animals : one main part of whose Contrivance did ( as I apprehend ) consist in this , That some of their Organs were so framed , that supposing the Fabric of the geater Bodies of the Universe , and the Laws he had establisht , some juicy and spirituous parts of these living Creatures must be fit to be turned into prolific Seeds , whereby they may have a power by generating their like , to propagate their Species . So that , according to my apprehension , it was at the beginning necessary that an intelligent and wise Agent should contrive the Universal Matter into the World ( and especially some Portions of it into Seminal Organs and Principles ) and settle the Laws , according to which the Motions and Actions of its Parts upon one another , should be regulated : without which Interposition of the Worlds Architect , however moving Matter , with some probability ( for I see not in the Notion any Certainty ) be conceiv'd to be able , after numberless occursions of its insensible Parts , to cast it self into such grand Conventions and Convolutions as the Cartesians call Vortices , and as I remember Epicurus speaks of under the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : yet I think it utterly improbable that brute and unguided Matter ( altho' moving ) shou'd ever convene into such admirable Structures as the Bodies of perfect Animals . But the World being once fram'd , and the Course of Nature establisht , the Naturalist ( excepting those Cases where God and Incorporeal Agents interpose ) has recourse to the first Cause , but for its general and ordinary Support and Influence ; whereby it preserves Matter and Motion from annihilation or desition ; and in explicating particular Phaenomena , considers only the Size , Shape , Motion , ( or want of it ) Texture and the resulting Qualities and Attributes of the small Particles of Matter , and thus in this great Automaton the World ( as in a Watch or Clock ) the Materials it consists of being left to themselves , cou'd never at the first convene into so curious an Engine : yet when the skilful Artist has once made and set it a going , the Phaenomena it exhibits are to be accounted for by the Number , Bigness , Proportion , Shape , Motion ( or endeavour ) Rest , Coaptation , and other Mechanical Affections of the Spring , Wheels , Pillars , and other Parts it is made up of : and those Effects of such an Engine that cannot this way be explicated , must , for ought I yet know , he confest not to be sufficiently understood . You may hereby inform your self of the Sentiments of this great Philosopher , with respect to the unavoidable necessity that we meet with of referring our selves to some powerful intelligent Being , for the disposing the Mundane Bodies into that wonderful and mighty Fabric we call the World. So that to sum up all , whatever Opinion you may as yet harbour , with relation to the Nature of your own Mind , and how great soever the Difficulties and seeming Absurdities may be , which tend to impeach the Divine Providence , and rob the Deity of his Government of the World ; thus far I hope we are got at least , that whether or no we are willing , we must acknowledge his Divine Fiat in the Business of Creation ; and there is no Man will e're be lookt on as a Rabbi ( if I may so speak ) in Atheism , till he becomes not only acquainted with real Essences , the Mechanical Affections and all the Powers of Matter , but can intelligibly resolve us how second Causes act in their several Productions , and which is the main point of all , can prove to us that there was no need of Intelligence , Power or Wisdom to preside in their Primitive Constitution . 'T is now high time to look about you , and if you look as becomes a Creature endow'd with Reason , there is nothing can pres●nt it self , which is not able to discover its Almighty Author , or ( in Helmont's Phrase ) the Wisdom of the Protoplast . The Existence of a God ( says another of great Learning ) were there no such thing as Supernatural Revelation , is plainly evidenced as well by what is without us , as what 's within . Hence it is , that altho' God , has wrought many Miracles to convince Infidels and Misbelievers , yet He never wrought any to Convince an Atheist , nor do the Pen-men of Sacred Writ attempt to prove it , but take it for granted , as being evidently manifest both by sensible and rational Demonstration . As for innate Idea's of God ( continues He ) I see no occasion to believe any such thing at all : for I know of none that are formally innate ; what we commonly call so , are the Result of the Exercise of our Reason . The Notion of God is no otherways inbred , than that the Soul is furnisht with such a natural Sagacity , that upon the Exercise of her Rational Powers , she is infallibly led to the Acknowledgment of a Deity : and thus by looking inwardly upon our selves , we perceive that the Faculty resident in us , is not furnish'd with all Perfections , and therefore not Self-existent , nor indebted to it self for those it hath : otherwise it wou'd have cloathed it self with the utmost Perfections it can imagine , and by consequence finding its own Exility and Imperfection , it naturally and with case arrives at a Perswasion of deriving its Original from some first Supreme and free Agent , who hath made it what it is , and this can be nothing but God. 2. We perceive that we have such a Faculty as apprehendeth , judgeth , reasoneth : but what it is , whence it is , and how it performeth these things , we know not ; and therefore there must be some Supreme Being , who hath given us this Faculty , and understands both the Nature of it , and how it knoweth which we our selves do not . 3. Our Natures are such , that as soon as we come to have the use of our Intellectual Faculties , we are forced to acknowledge some things good , and others evil . There is an unalterable Congruity betwixt some Acts and our reasonable Souls , and an unchangeable incongruity betwixt them and others . Now this plainly sways to the Belief of a God , for all distinctions of Good and Evil relate to a Law under the Sanction of which we are , and all Law supposeth a Superior who hath right to command us : and there can be no Universal ind●pendent Supreme but God. 4. We find our selves possest of a Faculty necessarily reflecting on its own Acts , and passing a Judgment upon it self in all it does : which is a farther Conviction of the Existence of a God ; for it implys a Supreme Judge to whom we are accountable . 5. We find that we are furnisht with Faculties of vast Appetites and Desires , and that there is nothing in the World that can satisfie our Cravings , and by Consequence there must be some Supreme Good , adequate and proportionate to the longings of our Souls ; which can be nothing but God. 6. We find the frame of our Rational Powers to be such that we cannot form a Notion of God , tho' it were in denying Him , but we include his Actual Existence in it . Optimus maximus , or a perfect Being is the Idea we have of God , whensoever we think of Him ; now this includes actual Existence , it being a greater perfection for a thing to be essentially , independently and necessarily ; then to be contingently , and by imagination from another , on whose pleasure its Existence depends . All Propositions , whose Praedicate is included in the Essence of the Subject , are stiled Self-evident , or per se nota : because if we do but once understand the import of the Term stiled the Subject , we necessarily assent to its Identity with the Praedicate . 7. By consulting still our Faculties , we do not find any thing included in our Idea , by virtue of which we must either ever have been , or through existing this moment must necessarily exist the next ; which naturally conducts us to a perswasion of a God , from whom we derived our Being at first , and to whom we owe our continued Subsistence . Secondly , If we look around us , there is nothing discoverable but what bears the most clear and perspicuous Characters of Wisdom , Contrivance or Design . Now if we consider the naked Existence of Things , how they come to be in the posture they are , we can by no means grant that they could cause themselves : Existence as always presuppos'd to acting ; Nothing can be both before and after it self . Nor 2 dly , were they Eternal : For 1. it is an Hypothesis pregnant with Contradictions , that any thing finite or dependent , as all things in the World are , shou'd be Eternal . 2. We see every thing subsist by a succession of Generation and Corruption , which is plainly repugnant to Self and Eternal Existence : Production from Eternity is a palpable Contradiction ; whatever is produc'd , passeth from a state of Non-Entity into a state of Being ; and therefore we must conceive a time when it was not , e're we can conceive the time when it was . But the recency of the Existence of things , is plain from the Deficiency either of History or Tradition anteced●ntly to Moses , and He is so far from recording the World to have been Eternal , that He instructs us particularly both how and when it began ; and as the Word was not Eternal , so neither did it result by a casual Concourse of the Particles of Matter , moving in an infinite ultra Mundane space , and justling one another till they fell into this form and order in which we now behold them . For 1. the Eternity of Atoms is attended with the same Contradictions as the Eternity of the World. 2. Motion is hereby supposed intrins●cal to Matter , which is not only false , but impossible . It is the greatest Absurdity that can be imposed upon Reason , to ascribe Motion to such a stupid and unactive Principle as Matter , without the acknowledgment of a first and Divine Motor . 3. If all things be the Result of Matter , how comes a Principle of Reason to be convey'd into us , by that which had it not inherent in it self . 4. This Hypothesis supposeth that to have been the Effect of Chance , which openly shows a Divine Contrivance . 5. If the Fabric of the World be no more than the result of the casual Meeting and Concatenation of Atoms , how comes it to pass that by their daily striking against each other , they do not dance themselves into more Worlds , at least into some one Animal or other . 6. Epicurus 's Infinity of Atoms carries a repugnancy in it to his inane space , and yet without this his whole Hypothesis falls to the ground ; nor is it possible to solve the permanency of the World , and the continuity of Bodies , by the fortuitous concatenation of Atoms , through their different configurations and jagg'd Angles , without the superintendency of an Omnipotent Goodness , who sustains both the whole Creation and every part . Especially it is not conceivable how such Bodies as are made up , either of globular Particles , or of those minute Corpuscles which Des Chartes stiles his first and second Elements , should hold together without the influence of a higher Principle to keep them in their consistency . And thus from these manifold Considerations of things both without us and within us , are we led to a Perswasion and Conviction of the Being of a God. Nor can the Atheist who denies his Existence , give any rational Account of the Universal Consent of Mankind , that there is one ; whereas he that maintains one , can easily resolve it by shewing how such a Perswasion flows naturally from the Exercise of every Man's Understanding : and forasmuch as it is alledg'd that there have been some who have dissented , and consequently that the Perswasion is not Universal , it amounts to no more , but that there have been some who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. speak falsly of and bely our Nature : which may be so perverted by Vice , that Men will not acknowledge what lies most proportionate to Reason ; being corrupted by bad Education , evil Customs and wicked Institutions , they destroy even their most natural Notions . So that if the Contradiction of a single Individual or two , were enough to invalidate a Universal Perswasion , or to impeach a Natural Truth , there would be neither one nor t'other in the World ; for not only Cicero tells us there is nothing so absurd which some of the Philosophers have not maintained : But Aristotle informs us that there have been some who have held that the same Thing might at the same time be , and not be . So that , that thing is universally known , not which every one acknowledgeth , but that which every one who hath not debauch'd his Faculties , doth discern . 'T is a very sad Truth , when Men are sunk into the greatest Sensualities , their Reason becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , compliant with their Sensual Appetites . Besides , such Men living as if there were no God , can make no Apology to the World for it , but by espousing such Notions as may justifie them in their Courses . Withal , being resolved to live as they list , it is their Interest with reference to their Tranquality in the mean time to believe , through holding that there is none to call them to account , that they may do so , & quod valde volumus facile credimus . From what has been said upon this Argument , I see not what Evasions can be found out to avoid this Concession that there is a God : And truly , considering the slender supports of Atheism , viz. Chance and the World's Eternity , are so easily overthrown , and prove insufficient to satisfie even the thinking Libertine himself , I admire not that the more reputable Name of Deist has been taken up by our Modern Vitioso's : the initial Letter of your Character must be now expanged , and unless you acknowledge Theism , the Men of Letters , ( however debaucht ) will laugh at and contemn you . I have often wondred what those Men think of the Divine Being , or what God is , who are so very familiar with his Name , that they scarce repeat a Sentence without it , altho ' it be by way of imprecating his Judgments , or wishing him to damn them . That the Name is more than a useless Sound most of them will acknowledge ; and those who boldly plead for the Custom of Swearing , do grant that tho' God is , yet doth He not take notice of what they say ; neither are they capable ( if not punisht here ) of suffering hereafter . It must certainly be this Conceit that embolden'd a lewd Fellow , when he was askt whether he was in earnest when he cry'd G — d D — ● Him , to reply , That for his part , Jest or Earnest he thought were equal , since tho' he wisht Damnation , he believ'd there was nothing in his Composition which was capable of it , and therefore there was no danger . Custom had rendred the practise of it familiar , and he used it instead of other words to imbellish his Discourse . If profane Sweating be at all allowable , it must be to such as these ; but for any Man to pray that G — d wou'd D — m his Soul , and at the same time to believe its Immortality , or at least to fear any such thing , is a Matter unaccountable , and no ways to be resolved but by the Degeneracy of our Reason , the Abolition of our Sense , and a total Depravation of our Understandings : and yet this is the Practise ( I do not say of your self ) of many who tell us they are perswaded of the Being of a God , and that they are far from any Certainty that their Souls may not survive their Bodies . There are many Men ( saith a Modern Philosopher , and Physician ) ●●tho take a wonderful delight in Swearing , each word must have a S'w — ds , by G — d , or a G — d D — m them for its attendance ; otherwise the Language would seem to be imperfect , or at least to want its natural Eloquence . This Interjection of Speech is so much practis'd , that some Masters of Languages in France make it the third Lesson to their Scholars . A German ( continues he ) newly arriv'd at Paris , and applying his Mind to the study of that Language , shew'd me his third Lesson which his Master had recommended to him to get by heart . This Pius of Doctrine did contain no less than Thirty , or Five and Thirty Oaths , some of which he said were of the last years Invention , which his Master had particularly marked . I asked the Gentleman how he would come to know their proper Places and Insertions ? He answered me , that that was the first Question he asked his Master ; who resolv'd him , that a little Converse with the French wou'd soon make him perfect in that Business . Well might this Ingenious Man cry out upon these Reflections , O Tempora ! O Mores ! and surely it must strike every more than ordinary thoughtful Man , with the most profound Admiration , to consider the Practises of those Men , who are continually acting that which they themselves have all imaginable assurance they shall sooner or later repent of , and be concern'd for . 'T is very common , as I have before taken notice of , for Men to live as if there were no God ; and we may meet with some so extravagantly audacious , as to tell us they are both certain of the truth of their Opinions , and certain that ( come what will ) they shall never alter them . But yet I very much question , whether one Instance can be given of a clearly reasoning Atheist , unconcern'd in his last Minutes . I had a very slight Acquaintance with a Gentleman of some acquired Parts , who had frequently beasted amongst his intimate Friends ; that he question'd not but he shou'd show at his Death the same disregard to the Belief of a Divine Being , and the Immortality , as he had done all along ; and this he spoke with a more than usual Seriousness . Some few years after ( as I was told by one of his Friends ) this Gentleman being on the Th●●es , the Boat was overset by some Accident , and turn'd the bottom upwards . The Spark had been just before Swearing and Damming himself in his wonted ●●ife ; and yet nevertheless upon his first sinking , he was heard very dolefully to cast out , ●● God be mercif — . By the endeavour of the Watermen , and some other Assistance , they were all saved , some of them almost expiring their last Breath . 'T was several days before this Person was able to go abroad ; and upon his first visit to one of his Fellows , he was upbraided with Cowardise for betraying the Cause of Irreligion , and falsifying his Promise to dye an Infidel . The Sense of his late Disorder had made too great an Impression to be so soon obliterated , and calling to Mind his Deportment when he thought himself a dead Man , he fairly confest that he cou'd not help what he did ; tho' at the same time , if his Soul prov'd independent , he thought himself plunging into Eternal Misery : At this time ( saith he ) my fears are pretty well worn off , I find my self as much a Libertine as ever ; though I must tell you , that you shall never catch me making Resolutions what to do when I am dying . Thus do these miserable Wretches , at one time or other ( in spight of their most firm Resolves to the contrary ) betray the Weakness of their Cause , and by their apparent fears that they are in the wrong , together with their many private and publick Recantations , they by some means or other satisfie us , that there is no secure Dependance upon the strongest of their Arguments , or weightiest of their Notions . I might illustrate this Subject by a Transcript of those clear Thoughts and Apprehensions of the Deity , which are conspicuous in the Writings even of the Heathen Philosophers : but having already transgrest the Bounds of an Epistle , I shall shut up all in the words of an unknown Author to this purpose . It would be too tedious to consider all the little Cavils and Objections of Atheists against a Deity : The most material are reducible to those that have been proposed , and may be refuted by the Answers we now have given , for they proceed either from wrong Apprehensions of the Nature and Attributes of God , or from Ignorance of the Nature and Relation of other things , or from an obstinate Resistance of what is de facto evident ; and all of them demonstrate their Unreasonableness and Absurdity , which doth further appear by the unreasonable Consequences of not acknowledging a Deity , which is a second way of proving it . For if there be no God , then it necessarily follos that either every Thing made it self , or that all things came from nothing , and that there are Effects which have no Cause : for there is Life , Sense , and Reason without any Being capable to produce them : and there are artificial Contrivances , regular Proceedings , and wise Adaptations of Things to ends and purposes , far above the Power and Capacity of any Thing which is Existent . These , and many such Things as these follow the Denial of a God , which are not only great Difficulties , but such gross and sensless Absurdities , as no thinking Person can swallow or digest . As therefore Deformity sheweth Shape and Proportion beautiful , so the Belief of a Deity appears more reasonable by the Absurdity and Unreasonableness of Atheism , which contradicts common Sense , overturns the agreed Principles of Knowledge and Reason , confounds Chance and Contrivance , Accident and Design , and which has its recourse to wild Romantic and most precarious Hypotheses ; for they cannot shun the owning an Infinity , and the Existence of something from Eternity ; and they are forced to acknowledge that things are framed according to the Rules of Art and Proportion . Now as it not more reasonable to ascribe the constant observance of these Rules , to an Intelligent Being , than to Chance or no Cause ? for there is no middle Thing betwixt them to be fixed on : either the one or the other must take place . Nature , which they talk so much of , is an obscure word for concealing their Thoughts and Sentimens ; if by this they mean something distinct from Matter , which moves and directs it , their Nature is God in disguise ; and if they must flee to this for a rational account of the Production of Things , why do they quarrel at the word ( GOD ) which carries a clear Idea , and in the sence of which all the World is agreed . Tho' this Nature of theirs be equivalent , yet it is more mysterious , and therefore it smells of some designed Perversness , as if by the use of this word , and the disuse of the other , they would turn Peoples thoughts from God , and God from the Honour of being the Creator of all things . But if by Nature they only understand certain Laws , and I know not what Ordinances , by which things must move , is this sufficient to explain the first Productions of Things ? For though it should be true that Matter cannot move but according to those Laws , and that moving by them in process of time , the Work could have been produced as it is at present , after that Romantic manner of Cartesius : yet there was no cecessity that Matter should move at all , nor could it move of it self ; wherefore , whether they will or not , they must own the Existence of something prior to Matter it self ; or the Motion of it , which Cartes was sensible of , and therefore he could not build his aiery and fanciful System without supposing the Existence of a Deity . So that in a word , as God is the first Cause and Author of all things , this Belief is the foundation of all solid Reason ; what is not built on this is Nonsence and Absurdity . I know the Atheists arrogate to themselves Wit and Judgment and Knowledge above others , and do think that it is the Ignorance and Credulity of the Bulk of Mankind ( at one lately words it ) which make them to be of another Belief : but why I pray must they carry away Sense and Understanding from others , because they are so vain as to think it ? Do not those in Bedlam think themselves wiser than others ? all the rest of the World are Fools in their eyes , and those who keep them there not only such , but Oppressors and most unjust . Yet Atheism is a more extravagant and pernicious Madness , which it is the highest Interest of Mankind to keep from spreading . But alas , it has been suffer'd to take root , it is cherisht and encourag'd : Men walk the Streets , and publickly act this Madness : in every Corner they throw their Scoffs , and Droll against the Almighty Author of their Being . They meet in Companies to concert how they may most wittily expose Him , and what is the readiest way to render Him ridiculous in the eyes of others : a Clinch , a Jest , or puny Witticism , is receiv'd and entertain'd and carried about with all diligence . Tho' there be no reason why the Atheist should be a Zealot , there being no obligation on him to propagate his opinions , and because the less they are entertain'd by others , he himself is the more secure : Yet no Sect is become more zealous of late than Atheists and their Fraternity , who maintain their Cause by an affro●ting Impudence , by the Exercise of a frothy Wit instead of Reason , and by jesting and drolling instead of serious Arguments ; but let any Man judge if this be a reasonable or commendable way of handling a Matter so serious and important : Should Impudence run down Evidence ? Should a Jest or a foolish Witticism be of more weight than the Dictates of common Sense and sound Reason ? If these Men were capable of Counsel , I would ask them whether they are absolutely sure that they are in the right ? Are they able to demonstrate that there is no God ? This is more than any ever yet pretended to : and if they cannot pretend to this , ought they not to walk very cautiously ; if there be a God ( as there may for any assurance they have to the contrary ) what then have they to expect for their bold Insults and Oppositions to Him ? Our Notion of a God is no vain Hypothesis or imaginary Supposition ; 't is a Truth loudly proclaim'd and strongly confirm'd , not only by Reason , but every part of the World. So that whatever the Atheist may arrogate to himself , and whatever esteem may be paid to him in a corrupt Age , yet i● he so far from being wiser than others , that by the Universal Voice of Nature , as well as that of Divine Revelation , he will be declared a Fool who saith there is no God. May the Supreme Power direct us all to a Knowledge of Himself , such a Knowledge as will be attended here with a solid Peace and Satisfaction , and hereafter with Eternal Happiness . I have nothing more to add , unless this , that I am ( in all Sincerity ) Your real Friend to serve you . LETTER II. Concerning Providence . To Mr. &c. — My esteemed Friend , IN my former you had the Thoughts of several Learned Men , together with my own Conjectures , concerning that unhappily controverted Truth ( the Basis of all others ) the Existence of a God. In this I shall communicate my own Sentiments ( amongst those of some more prudent Persons ) concerning Providence : a Matter by almost all Men frequently debated , altho ' by very few of them very rationally explicated . This is indeed a Theme so difficult , so intricate and obscure , so amasingly stupendious , and withal a Subject that requires so very much Caution in its Explanation , on the account of its general Moment and Concern , that I profess to you , I scarce know where or in what manner to begin , or how to deliver my Conceptions freely on this weighty Argument : I will however venture some few of my own Thoughts , rude and indigested as they have occur'd upon a short Reflection ; if the Philosopher shou'd happen to get the Ascendant of the Christian , I hope it will be excus'd by those who consider the Person unto whom I write : You have given me , I must acknowledge , a liberty to open the Pandects of Nature , and to furnish my self from thence with any thing that seems useful , but will have nothing to be thought valid which is transferr'd from the more Sacred Records of Revelation . A God , ergo a Providence , has been by almost all , but especially Christian Philosophers , thought a necessary Conclusion : but since we are to concede nothing by way of an implicite Faith , or as founded upon the bare Testimony of other Men , I shall not spend my time in considering the Analogy , or reflecting whether or no these terms are Synonimous : but will endeavour impartially to take notice , not only of some few particulars , which may countenance , but of some others which seem to thwart and to be repugnant to this Notion , as it seems generally establisht . In order to my proceeding , I expect you should take notice that with some others , who have written upon this Subject , I distinguish Providence as bipartite , or under a double signification ( viz. ) General and Particular ; the former , which by Philosophers is term'd the general Concourse or Co-operating Influence , I conceive to be so reasonable and intelligible a Notion , that I presume , when once you have consented to the acknowledgment of a first Cause of all Things , you will find your self as it were necessitated to own , that the same Power who created the Universal Matter out of Nothing , and disposed its several Parts into so many curious and elaborate Engines , must unavoidably be concern'd , at least in the preservation of the same from Annihilation , or extend a Power of Conservation to its continuance and support ; for however possible it may be to conceive that God Almighty in directing the Particles of Matter into their several Shapes , Forms , or Configurations , did establish certain Catholick Laws of Motion , yet surely , if hereupon we suppose the Deity to retire within himself , no farther to be concern'd with his Divine Workmanship , nor so much as ever after to think of or regard it ; it is utterly unconceivable that Matter and Motion , and the several Textures arising from their Combination , can be kept on foot , or secured from their Primitive Non-existence . In this Doctrine of God's ordinary Concurrence , I must confess I can find nothing but what is easie and as it were self-evident ; but when we survey some very unaccountable Ph●nomena , and those various Anomali's which run retrograde to our Sense and Opinions of the Divine Attributes ; when we reflect upon what some call the Prosperity of wicked Men , and the Adversity of the good ; when we see Justice and Innocence trampled under foot , and all that 's good and vertuous , degraded and contemned , whilst Vice in the mean while reigns as it were triumphant ; when we see that neither the Profession nor Practise of the Sacred Rites of Religion , can secure us from Rapine , Cruelty and Oppression ; lastly , when we consider , as the Atheist says , That Time and Chance hapneth to all ; these , I say , notwithstanding they may be fairly solv'd by those Primitive Laws of Motion bestow'd on Matter , and still maintain'd by the Divine Being ; yet when we view them as under his immediate Concern and Government , or resulting from his especial Providence , they then appear with a somewhat differing Aspect , and leave our Reason in a thick Darkness and Obscurity . To this purpose , you may object that however great and wise that Power may be , who made the World , you can discover not much of either in its Government . You can own indeed , that all Effects must have sufficient Causes , but then ( of which you make so mighty an advantage ) you daily find these Causes take place in the production of all Effects promiscuously , and that they are seldom or never prevented by a Divine Suspension , even when they seem to impeach the Power and Wisdom of an especial Providence . That I may give an Instance suitable to your own Thoughts ; You see that Mankind ( from whatsoever Cause they had their Origine ) are now continued by the mutual Embrace or Carnal Knowledge of the Two Sexes ; and therefore you don't admire , that when they come together in the state of Wedlock , or under the Nuptial Institution , with the Generative Organs rightly dispos'd , that they should propagate their Species : but when on the other hand , you consider many incestuous Embraces , and that a Conception is the Result of a Venereal Act in Fornication or Adultery , provided the faeminine Ova are prolific , or capable of Impregnation by the Seminal Aura of the Male : Here you see abundant Reason to cry out of Providence , and expect the Supreme Power should either immediately pursue the Transgressors with Divine Vengeance , or suspend his Laws of Motion in the Act , in order to prevent a spurious Illegitimate Issue . Again , by the same Catholic Law of Motion , or rather by a Specific Gravity or Principle of Gravitation ( which is the Property of every Particle of Matter ) you come to understand that if a ponderous Body be suspended by too slender a Line , or a weighty Structure raised upon an infirm Basis , insufficient for its Support or Fulcrum : Here , I say , by a very little knowledge in Mechanicks , you easily foresee , that if the suspended Body preponderate the force intended to hold it up , the Line must necessarily break , and the weight as necessarily fall : so likewise the Building in time grown ruinous , or decay'd by other Accidents ( the Foundation failing ) most certainly tumbles ; but if a sober or reputed pious Man passing by should chance to make a Perpendicular to the suspended Body at the time of the Lines breaking , and by the fall of the said weight receive some extraordinary hurt : or if by the sinking of an infirm Building , a supposedly righteous Family should be crusht to Death ; here the Atheist thinks he has a strong and powerful Reason to inveigh against , or triumph over the Providence of God , and will hardly be perswaded , but that if the Divine Being did inspect or concern himself with the Affairs of Mankind , he would upon all such Emergencies miraculously interpose , and either by a Revelation , or some other Supernatural Illumination , discover to us the impending danger , or ( for our Security ) stop the Laws of Motion , which he at first establisht , or deprive those Bodies of their Specific Gravitation which would otherwise injure us . Farther , According to this general and prime establisht Law , 't is easie to conceive that * the minute Particles of Matter , each of them having their own proper size , shape or texture , as it happens that they are posited in reference to the Horizon , as erected , inclining or level , when they come to convene into one Body , from their primary Affections , Disposition and Contrivance , as to Posture and Order , there must necessarily result that which by one comprehensive Name , we call the Figure , Shape , or Texture of that Body : and what we call a Monster after this manner produced , is so far from being an Error or Trespass upon the Laws of Motion , that there is nothing less than a Miracle could prevent it ; and indeed supposing the Particles of Matter ( from whatever Cause ) posited in the manner we are now speaking , it would be much more monstrous , if they should convene into any other Shape , which we account more regular , handsom , or compleat . But then , when we survey this unusual Figure as the Workmanship of the Deity , especially where we suppose the same was design'd a Mansion for the Rational Soul , we expect that the Supreme Architect should have interpos'd , and either alterd the Laws of Motion , or have given a new Modification to the Particles of Matter , whereby they might be disposed to have better answer'd his Design , and to be rendred more pliable to what Philosophers pronounce the Plastic Power . Our Reflections of this Nature , upon the particular Providence or God's Government of the World , do put us very often upon the most impious Conclusions , and almost perswade us to question ( if we are not very cautious and sensible that it is impossible for us to fathom his Designs ) whether there be any Divine Intelligence at all , or other Superintendent Being , who sits at the Helm , and takes notice of us Mortals ; all this being in our Opinions more easily resolvable into Time and Chance , Matter and Motion . These ( if I mistak not ) are the unhappy Doubts of the Inconsiderate , and altho' they appear not so bare fac'd in the modester sort of Infidels , yet are they ( so far as we are able to apprehend ) the genuine Thoughts of every irreligious or profane Person . We are too apt to set up our own perverted , shallow , and corrupt Reason for the Universal Standard , to which Test must be brought not only each others Actions , but those of God himself , and ( which is somewhat strange ) notwithstanding scarce any one of our Lives is regulated by this Exemplar ; yet if we cannot immediately reconcile the unsearchable and inscrutable Designs of the Supreme Power , to our own finite Understandings ; if we discover not the most secret Mysteries or Arcana Deitatis , and are unable to account for each several Dispensation , we blaspemously cry out with Epicurus , Aut De●● vult toltere Mala , & non potest : aut potest & non vult : aut utque vult neque potest : aut & vult & potest . Si vult & non potest , imbecillis est , idioque non Deus . Si potest & non vult , invid●● est , quod aeque alienum à Deo. Si neque vult neque potest : & invid●● & imbecillis est , idebque utque Deus . Si vult & potest , quod solum Deo convenit , unde ergo Mala ? aut cur illa non tollit ? Believe me ( Sir ) I have been often apt to think , that we need not seek much farther for the Causes of Irreligion , than our mistaken Notions concerning Providence ▪ nor indeed can I perswade my self of a greater stumbling Block , or more considerable Difficulty , to be encountred in the Christian Warfare . It is this which hath sometimes stagger'd the Faith of some of the wisest Men , and made others pure Sceptics in Matters of Religion . It was this which put the Divine Psalmist ( if I may use his words ) upon crying out , * But as for me , my Feet were almost go●e , my step● had well ●igh slipt . For I was envious at the foolish , when I saw the prosperity of the wicked : for they are not in trouble as other Men , neither are they ●l●g●ed like other Men. Their Eyes stand out with fatness : they ●●●e more then heart could wish . They are corrupt and speak wickedly . They set their Mouth against the Heavens , and they say how doth God kn●w . Behold ! these are the ungodly , who prosper in the World : Verily I have cleansed my heart in vain , and washed my hands in Innocence : for all the day long have I been plagued and chastened every Morning . When I thought to know this it was too painful for me , until I went into the Sanctuary of God , then understood I their end . We have surely the less Reason to admire , that the regardless and foolish Libertine shou'd be startled at the seemingly unequal distribution of the Divine Favours , when we find the devout Psalmist himself almost confounded , and openly confessing that these things were too painful for his knowledge , till he went into the Sanctuary and there inform'd himself . To the same purpose ( says one of the ancient Fathers ) Videbat Epicurus , Bonis adversa semper accidere : Paupertatem , Labores , Curae , Amissiones : Malos contrà Beatos esse , augeri Potentia , Honoribus affici . Videbat Innocentiam minus tutam , Scelera impune committi . Videbat sine delectu Morum , sine ordine & discrimine annorum , saevire Mortem : sed alios ad Senectutem pervenire , alios Infantes rapi , alios jam robustos interire , alios in primo adolescentiae flore immaturis funeribus extingui . In Belli● potius meliores & vinci , & perire ; maxime autem commovebat , Homines imprimis religiosos malis affici ; iis autem , qui aut Deos omnino negligerent , aut minus pie colerent , vel minora incommod● evenire , vel nulla . It was the like Consideration , which extorted that Confession of Ovid , Cum rapiant Mala Fata Bonos , ignoscite fasso , Sollicit●r null●s esse putare Deos. It was the seeming Felicity of the Impious and Unjust , with the smart Afflictions of the Pious and Devout , that amazed the sober Claudian ( as he is called by Dr. Ch — ) and more than inclined him to Apostatize from Religion , and declare himself on the side of Epicurus in these words : Sepe mihi dubiam traxit Sententia Mentem , Curarent Superi Terras , au nullus inesset Rector , & incerto fluerent Mortalia Casu ? Sed cum Res Hominum ta●ta Caligine volvi Adspicerem , laetósque diu florere Nocentes , Vexariqu● Pios : rursu● labefacta Cadebat Religio , causaeque viam non sponte sequebar Alterius vacuo quae currere semina motu Adfirmat , magnúmque novas per Inane figuras Fortuna , non Arte regi , quae Numina Sensu Ambiguo vel nulla putat , vel nescia nostri . Men look into the World ; and perceive a showre of Good and Evil over their Heads , which falls down , as they imagine , without Choice or Direction : They acknowledge indeed an establisht Law of Motion , but by what Power they heed not ; nor will they be perswaded of the Author's Justice , since the same Event at sometimes happens to all ; and if the Wicked have not the Precedence , they are at least equally happy in this Life with the Good and Pious . These Men ( saith that great Master of Antiquity the Learned B — of W — ) have found out an expurgatory Index for those Impressions of a Deity which are in the hearts of Men ; and use their utmost Art to obscure , since they cannot extinguish , those lively Characters of his Power , which are every where to be seen in the large Volume of the Creation . Religion is no more to them , but an unaccountable Fear , and the very Notion of a Spiritual Substance ( even of that without which we cou'd never know what a Contradiction meant ) is said to imply one ; but if for quietness sake , and it may be to content their own Minds , as well as the World , they are willing to admit of a Deity ( which is a mighty Concession from them who have so much Cause to be afraid of Him ) then to ease their Minds of such troublesome Companions as their Fears , they seek by all means to dispossess Him of his Government of the World , by denying his Providence and Care of Humane Affairs . They are contented He should be called an Excellent Being , that shou'd do nothing , and therefore signifie nothing in the World. Or if the Activity of their own Spirits may make them think that such an Excellent Being may sometimes draw the Curtain , and look abroad into the World , then every Advantage which another hath got above them , and every cross Accident which befals themselves ( which by the power of Self-flattery , most Men have learnt to call the prosperity of the Wicked , and the Sufferings of good Men ) serve them for mighty Charges against the Justice of Divine Providence . Thus either God shall not govern the World at all , or if He do , it must be upon such terms as they please , or approve of . So great is the Pride and Arrogance of our Nature , that it loves to be condemning what it cannot comprehend ; and truly , there need be no greater Reason given concerning the many Disputes in the World about Divine Providence , than that God is wise , and we are not , but would fain seem to be so ; while we are in the Dark , we shall be always quarrelling , and those who contend most , do it that they might seem to others to see , when they know themselves that they do not . The variety of Disputes which have been founded upon the unaccountable Methods of the Divine Providence , and the Arguments brought by designing Men to overthrow this Notion , as it is founded in Religious Minds , tho' they have perverted the Faith of some , and like an impetuous Torrent , overwhelmed and confounded a great part of the Christian , as well as Heathen World , have yet proved ineffectual to Bias or Seduce those , whose Modesty has been greater than to set up their own Reason for an adequate Rule of Truth ; who have had more Piety and solid Wisdom than to limit the Power even of Omnipotence it self , to their own bounded and very narrowly circumscribed Intellectuals ; and too much Consideration to be impos'd on , by the Information of their External Senses , or to take every slight appearance of Reason for a convincing Argument . It is surely the most ridiculous Folly and Presumption of which any Man can be guilty , to pretend to set limits to that most Excellent Being , by whose Power we live ; or to deny the All-wise Author that Homage and Fealty due unto Him , for no other Reason , but because we can't acquaint our selves with the secret● of his Designs , have very little knowledge of final Causes , cannot dive into the motives of every single Dispensation , and are not chosen Privy Councellors to the Majesty of Heaven . But before I attempt any Explication of the foregoing Difficulties , or make any Reply to these usual Atheistical Objections , I will give you the Sentiments of two very Learned Men concerning the general Concourse or Act of Conservation , which one of them has been pleased to term a continued Act of Creation ; a Business of so vast an import and necessity , that shou'd it please the Almighty Architect , for the least moment of time , wholly to withdraw his Divine Power of Preservation or ordinary Concourse , the Universal System must fall to ruine , and this beautiful Fabric be immediately translated into its Primitive Chaos . In our Reflections upon Divine Providence , we are to imagine it impossible that any thing shou'd happen otherwise , than the same Providence hath determin'd : for it must be understood that all things are guided by his Providence , whose Decrees are so immutable , that unless those things which the said Decrees have pleased to let depend on our free Disposition , we ought to think for our parts , that nothing happens but what must of necessity ; nor can we without a Crime , desire that the same shou'd happen otherwise . Mr. Boyle in his Enquiry into the Notion of Nature , has some particular Thoughts , which however at first view they may seem to thwart an especial Providence of God , for that He does not interpose or miraculously intervene , so often as we expect he shou'd ; yet they will give us a clear insight into our mistaken Notions concerning that Semi-Deity we call Nature , and helps us to reconcile some very odd Effects , not only to our Belief of the Divine Being , but of his general Concourse . 1. I conceive ( saith that Excellent Philosopher ) that the Omniscient Author of Things , who in his vast and boundless Understanding comprehended at once the whole Systeme of his Works , and every part , did not mainly intend the welfare of such or such particular Creatures , but subordinated his Care of their Preservation and Welfare , to his Care of maintaining the Universal Systeme and Primitive Scheme and Contrivance of his Works ; and especially those Catholic Rules of Motion and other grand Laws , which he at first establisht amongst the portions of the Mundane Matter : so that when there happens such a Concourse of Circumstances , that particular Bodies , fewer or more must suffer , or else the setled Frame , or the usual Course of things must be alter'd , or general Law of Motion hindred from taking place ; in such Cases , I say , the Welfare and Interest of Man himself , as an Animal , and much more that of inferiour Animals , and of other particular Creatures , must give way to the Care that Providence takes of Things of a more general and important Nature and Condition . This premis'd , to obvi●●● Mis-constructions , I shall take notice that there are several Instances of Persons , who have been choak't with a Hair , which they were unable either to cough up , or to swallow down . The reason of this fatal Accident is probably said to be the irritation that is made by the stay of so unusual a thing as a Hair in the Throat , which occasions every violent and disorderly or convulsive Motions , to expel it in the Organs of Respiration ; by which means the continued Circulation of the Blood , necessary to the Life of Man , is hindred , the consequence whereof is speedy Death : but this agrees very ill with the Vulgar Supposition of such a kind and provident Being as they represent Nature , which is always at hand to preserve the Life of Animals , and succour them in their Physical Dangers and Distresses , as occasion requires ; for since a Hair is so slender a Body that it cannot stop the Throat , so as to hinder either the free passage of Meat and Drink into the Stomach , or that of the Air to and from the Lungs ( as may he argued from divers no way mortal Excrescencies and Ulcers in the Throat ) were it not a great deal better for Nature to let the Hair alone , and to stay till the Juices of the Body have resolv'd or consum'd it , or some other favourable Accident have remov'd it , than like a passionate and transported thing , oppose it like a Fury , with such a blind violence , as instead of ejecting the Hair , expels the Life of him who was troubled with it . How the care and wisdom of Nature will be reconciled to so improper and disorderly a proceeding , I leave her Admirers to consider : but it will appear very reconcileable to Providence , if we reflect upon the lately given Advertisement ; for in regard of the use and necessity of deglutition , and in many cases of coughing and vomiting , 't was in the general most convenient that the part ministring to those Motions , shou'd be irritated by the sudden sense of things that are unusual , tho' perhaps they wou'd not be otherwise dangerous or offensive ; because , as we formerly noted , 't was fit that the Providence of God shou'd , in making provision for the welfare of Animals , have more regard to that which usually and regularly befalls them , then to extraordinary Cases or unfrequent Accidents . 2. Now the difficulty we find to conceive , how so great a Fabrick as the World can be preserved in order , and kept from running again to a Chaos , seems to arise from hence , That Men do not sufficiently consider the unsearchable Wisdom of the Divine Architect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Scripture stiles Him ) of the World ; whose piercing Eyes were able to look at once quite through the Universe , and to take into his prospect both the beginning and the end of time : so that perfectly foreknowing what wou'd be the consequence of all the possible Conjectures of Circumstances , into which Matter divided and moved according to such Laws , cou'd in an Automaton , so constituted as the present World is , happen to be put , there can nothing fall out , unless when a Miracle is wrought , that shall be able to alter the course of things , or prejudice the Constitution of them any farther than He did from the Beginning foresee and think fit to allow . And truly , it more sets off the Wisdom of God , in the Fabric of the Universe , that He can make so vast a Machine as the Macrocosm , perform all those many things which he design'd it shou'd , by the meer contrivance of brute Matter , manag'd by certain Laws of local Motion , and upheld by his ordinary and general concourse , than if He imploy'd from time to time an intelligent Overseer , such as Nature is fancy'd to be , to regulate , assist and controul the Motion of its parts . For as Aristotle , by introducing the Opinion of the Worlds Eternity , did at least in almost all Mens Opinions , openly deny God the Production of the World ; so by ascribing those admirable Works of God to what he calls Nature , he tacitly denys him the Government of the World. Now those things ( continues he ) which the School Philosophers ascribe to the Agency of Nature , interposing according to Emergencies , I ascribe to the Wisdom of God in the Fabric of the Universe ; which He so admirably contriv'd , that if He but continue his ordinary and general Concourse , there will be no necessity of extraordinary Ineterpositions ; which may reduce Him to seem as it were to play after-games : all those Exegencies upon whose account Philosophers and Physicians have devised what they call Nature , being foreseen and provided for in the first Fabric of the World : So that meer Matter , thus order'd , shall in such and such Conjunctures of Circumstances , do all that Philosophers ascribe on such occasions to their almost Omniscient Nature , without any knowledge what it does , or acting otherwise than according to the Catholick Laws of Motion . For when it pleaseth God to over-rule or controul the establisht Course of Things in the World , by his own Omnipotent Hand , what is thus perform'd may be much easier discern'd and acknowledg'd to be miraculous , by them that admit in the ordinary Course of Corporeal things , nothing but Matter and Motion , whose powers Men may well judge of , than by those who think there is besides a certain Semi-Deity which they call Nature , whose skill and power they acknowledge to be exceeding great , and yet have no sure way of estimating how great they are , and how far they may extend . And give me leave to to take notice to you , on this occasion , that I observe the Miracles of our Saviour and his Apostles , pleaded by Christians on behalf of their Religion , to have been very differently look't upon by Epicurean and other Corpuscularian Infidels : and by those other Unbelievers , who admit of a Soul , of the World , or Spirits in the Stars ; or in a word , think the Universe to be govern'd by Intellectual Beings distinct from the Supreme Being we call GOD : For this latter sort of Infidels have often admitted those Matters of Fact , which we Christians call Miracles , and yet have endeavour'd to solve them by Astral Operations and other ways ; whereas the Epicurean Enemies of Christianity have thought themselves obliged resolutely to deny the Matters of Fact themselves , as well discerning that the Things said to be perform'd , exceeded the Mechanical Powers of Matter and Motion ( as they were managed by those who wrought the Miracles ) and consequently must either be deny'd to have been done , or be confest to have been truly miraculous . Thus far Mr. Boyle . I must confess my self extreamly taken with the Thoughts of this great Man , which are every where so weighty , and withal so modest , that I know of no Author I have as yet consulted , who hath so pertinently handled in a few words this noble Theme , or afforded me so much Content and Satisfaction . I have been formerly , like your self , very familiar with Fate and Fortune , Time and Chance , with Destiny and other empty Notions ; and which was the farthest of my Flight , when I knew how to talk of Real Qualities and Substantial Forms , when I conceiv'd the Archaeus or Plastic Power as a kind of Agent or Intelligent Being , disposing and ordering the Seminal Principles ; choosing or selecting fit Materials ; designing and drawing out as it were the first Rudiments of Life , and delivering to each Part a Capacity to discarge its Office or proper Function . Lastly , When I could resolve all with much ease into the ambiguous term of Nature , I thought my self arriv'd at a Ne plus ultra , till the Result of a more serious Consideration , which I was put upon by a Converse with the Writings of this Divine Philosopher , obliged me to conclude thus , and to take for granted , That however all the Phaenomena , or each several Event we have , or ever shall see come to pass , may be accounted the immediate Off-spring of Matter , as variously modify'd by local Motion : Yet notwithstanding this Concession , we must mediately recur to the Divine Providence , not only for some Author of this Motion , who did in the beginning establish its Laws , or prescribe those general Rules 't is govern'd by ; but also for a Power by whose Co-operating Influence the same are still maintain'd , and without which these second Causes ( by too many only taken notice of ) wou'd be depriv'd of their Energy . There is nothing , Sir , will hely you to evade this , unless it be the sorry Refuge of the Worlds Eternity ; which in my former Letter was proved to be taken up with any shadow of Reason or Probability : a most precarious Assertion , which being deny'd can never be prov'd : A Contradiction to the Universal Tradition of Mankind , which hath always attested that the World had a Beginning . It is an Assertion against the current Testimony of all History , which traceth the Original of Nations and People , the Invention of Arts and Sciences , and which sheweth that all have hapned within the space of less than Six thousand years , according to the most probable ( if not certain ) Calculation , which cou'd not be if the World or Man had been Eternal : 'T is therefore with much reason that your beloved Lucretius thus wittingly argues upon this Topic , But grant the World Eternal , grant it knew No Infancy , and grant it never now , Why then no Wars our Poets Songs employ Beyong the Siege of Thebes , or that of Troy ? Why former Heroes fell without a Name ? Why not their Battles told by lasting Fame ? But 't is as I declare ; and thoughtful Man Not long ago and all the World began : And therefore Arts that lay but rude before Are publisht now , we now increase the store We perfect all the old and find out more . Shipping's improv'd , we add new Oars and Wings , And Musick now is found and speaking Strings . These Truths , this Rise of Things we lately know . But I have endeavour'd likewise to demonstrate that the Supposition of Eternal Matter is ogregiously absur'd , and that Motion is by no means to be accounted of the Essence of Matter , but extra-advenient thereunto ; yet supposing that hath Motion and Matter were Eternal , without a powerful and wise Providence to direct the Particles of Matter , and give Laws to Motion , there could never have been any thing else than an Eternal Jumble , nor so much as one regular Structure wou'd ever have been produc'd . This I am perswaded is an Apodictical or Self-evident Truth , altho' for its Illustration I will enlarge in Mr. B — 's words . There are indeed but few productions which are not Mechanical ; but the Powers of Mechanism , as they are entirely dep●●●●●● on the Deity , so they afford us a very solid Argument for the Reality of his Nature . If we consider the Phaenomena of the Material World , with a due and serious attention , we shall plainly perceive that its present Frame and Constitution , with its establisht Laws , are constituted and preserved by gravitation alone ; that is the powerful Cement which holds together this magnificent Structure of the World ; without that the whole Universe , if we suppose an undetermin'd Power of Motion infus'd into Matter , wou'd have been a confused Chaos ; without Beauty or Order , and never stable or permanent in any Condition : Nevertheless this Gravity , the great Basis of all Mechanism , is not it self Mechanical , but the immediate Fiat or Finger of God , and the Execution of the Divine Law : for there is no body that has this Power of tending towards a Center , either from it self or from other Bodies : so that tho' we do believe and allow that every Particle of Matter is endow'd with a Principle of Gravity , whereby it wou'd descend to the Center , if it were not repell'd upwards by heavier Bodies ; yet are we fully perswaded , and certainly convinc'd , that this Gravity must be deriv'd to it by nothing less than the Power of God. If we consider the Heart which is supposed to be the first Principle of Motion and Life , and mentally divide it into its constituent Parts , its Arteries and Veins , and Nerves and Tendons , and Membranes and the innumerable little Fibres that these secondary Parts do consist of ; we shall find nothing here singular , but what is in any other Muscle of the Body : 't is only the Site and Posture of these several Parts , and the Configuration of the whole , that give it the Form and Functions of a Heart : now why should the first single Fibres in the formation of the Heart , be peculiarly drawn in spiral Lines , when the Fibres of all other Muscles are made by a transverse Rectilinear Motion , or what cou'd determine the fluid Matter into that odd and singular Figure , when as yet no other Member is supposed to be formed , that might design the Orbit of its Course ? Let Mechanism here make an Experiment of its Power , and produce a spiral and turbinated Motion of the whole moved Body without an External Director ? 'T is true , when the Organs are once framed by a Supernatural and Divine Principle , we can willingly enough admit of Mechanism in many Functions of the Body , but that the Organs themselves shou'd be mechanically form'd , is as impossible as inexplicable . I shall now flatter my self with hopes , that what I have here alledg'd will be lookt upon by you to be but little short of Demonstration , not only that there is a God ( which was the Subject of my first ) but that He governs the World at least by keeping up his establisht Laws of Motion , or by the general Concourse of his Providence , which is manifestly conspicuous in his maintaining this mighty System of the World , and in the Efficacy deriv'd from Him unto Secondary Agents , or those which are more frequently term'd Natural Causes . What remains of this Argument , which is by much the more intricate and difficult part , relates to the special Providence , upon which is founded , as I conceive , our Belief of these two Propositions : 1. That God Almighty , or the First and Supream Being , in his Government of the World , has not so indispensably confin'd Himself to those general Laws of Motion He at first setled in the World , but that He has reserved to Himself a power of Dispensing with the same , and does deviate from these Rules by Suspending the Laws of Motion , or by a particular Intervention and Interposition of his Power , so often as it pleaseth Him to act miraculously , or to bring to pass a Supernatural Effect . 2. That all the several Changes , Revolutions , or whatever else befals us from the Womb even to our Graves , are by the special Providence of God allotted for us . As to what respects the first of these , viz. God Almighty's deflecting or at some times deviating from his usual and general Laws , it is impossible we shou'd ever Convince any obstinate Infidel of any such Matter of Fact , unless he were an Eye-witness when the Business was transacted , and so as it were compell'd to acknowledge the Effect to be Supernatural , or surmounting the Power of Secondary Agents . We have indeed a sort of Men in the World , so wonderfully conceited of their own Acquirements , and so strangely opinion'd of the Extension of their own Minds , as to imagine there can be no such thing as an inexplicable Event ; but that all may be fairly and intelligibly resolved without that pusillanimous and servile Refuge ( as they express themselves ) of recurring to a Miracle , the Founders ( say they ) of which , have always been some subtil Impostors , who to promote an Interest or to serve their own turn , have found it no very difficult Matter to impose upon the Mole-ey'd Multitude . And at this rate not only the Supernatural Actions of the Apostles , but the Surprising and Stupendious ones of their Master Jesus Christ , must either by these Men be utterly deny'd , or resolv'd ( if it were possible ) by the generally establisht Laws , or ( in their own words ) by the Powers of Nature : so that we must either believe the History of our Saviour to be pure Forgery , a Romantic Legend fob'd upon us by designing Men , or else we must have recourse to the Men of this piercing Apprehension , and consult them as our Oracles for an Explanation of those Accounts , which we , poor silly Creatures , believe to have been miraculous . It is in vain , I know , to send you to that Sacred History , where so many of these Stupendious and Divine Operations are faithfully recorded , whilst you continue so Sceptical as to doubt concerning the Credit of the Historian , or so much an Infidel as to deny the History to be an Authentic Record . If you can believe there was ever such a Person as Jesus Christ , or such Men as his Apostles , which I think in reason you are as much ob●ig'd , as to believe that there were any Contemporary Prince or People at that time upon Earth , nay ( setting aside the remoteness of Place and Time ) as that there ever was such a Person as King Charles the First in England , or Lowis the Thirteenth in France : If , I say , you can concede this , I would then beg you to consider , which way or by what means you can conceive it possible , that the surprising and supernatural Acts of those we are now speaking of , such as the turning Water into Wine , satisfying the hungry Appetites of many hundreds with no more then naturally suffic●d for some few single Persons : Walking upon the Surface of the Water , restoring the Sick by a word speaking , and commanding the Dead to arise from the Grave , with many others which were performed , not clandestinely or in private , but in the midst of very great Assemblies , or a large Concourse of People , and those for the most part implacable Enemies , and consequently very curious in sifting out the Truth : I say , I would fain know which way you can conjecture a Possibility that a Design of this Import and Universal Tendency , cou'd be fraudulently carried on inperceptibly to that great Number of Auditors and Spectators , who were not wholly made up of the giddy Rabble or inconsiderate Mob , but had some , even of the Priests and Elders of the Jewish Church ( Men doubtless too well acquainted with the Powers of Matter and Motion to be impos'd on ) to attest the Truth of many of these Operations . We may easily believe that those who lookt upon the Gospel Promulgation , as an insupportable Burthen and Incroachment , and accounted it no other than a kind of Heretical Innovation upon their more anciently establisht Law , would make it their Business to pry into and enquire with their utmost Caution into the truth of those Facts , which finding themselves obliged to acknowledge Supernatural or Surmounting the Laws of Nature , or the force of Second Causes , yet rather than confess any such Matter as a Divine Energy , they would have them to be transacted by a Diabolical Assistance . I might make , I think a farther very rational Query , Whether you can believe the Accounts we have given us in Ecclesiastick History of the Martyrdoms or painful Sufferings of some of these Apostles : If you do believe any of these Accounts , as I think you may those at least which are recorded by some Friends even of the Tyrants themselves , who were concern'd in the Patriarchal Tragedies , it will be worth while to enquire into the Motives which induced them to hazard their Lives , by taking on them their several Embassses : If instead of Honour , you find they had Disgrace ; instead of Riches and Grandeur , Poverty and Contempt : if instead of Courtesie , Civility and Respect , they met with nothing but Reproach and Railery : Lastly , if for all their hardship , instead of Temporal Promotion and Preferment , they willingly submitted to an accursed , ignominious and painful Death , you then must either think there never were any such Men ( and thus by the same liberty you may disbelieve any such Places as the Countries where 't is reported they suffer'd Death ) or if you think there were , you must believe them either distracted , or finally , that in following the Direction of their great Patron , they acted like Men truly reasonable and discreet , and in that they preferr'd a Life of Misery , Anguish , Disquiet and Tribulation , it is plain they had an Assurance , as well as Expectation , of their Reward elsewhere ; and that they question'd not to find a sufficient Recompence bestow'd upon them for all their Sufferings , in those Sacred Mansions not made with hands , Eternal in the Heavens . But of this I shall discourse more hereafter , when I come to give you my Opinion of Reveal'd Religion . In the mean time , if none of those unaccountable Phaenomena which latter Ages have produc'd some of which have been transacted within the compass of our own Memory ; and many more within a Century last past ; such as Voices , Specters , Apparitions , Stupendious Recoveries of the Sick and Lame , together with the Satanical Powers of Fascination and Diabolical Possessions : if these , I say , however sufficiently attested , will not be sufficient to induce you to believe , that there ever was such a Thing as a Supernatural Production , but that all Things are burried on by an establisht Law , or ( in your own more pleasing words ) by an irresistible Fate or Destiny , and that all Effects are the pure Result of Matter under its several Modifications , whose Powers were never superseded by any higher Principle ; and farther , that there are no such extraordinary Prints of a Divinity , or Marks of Wisdom conspicuous in the Creation ; I would then desire you with as much attention as you can , considerately to examine the Structure of your own Body : And if you begin with a Survey , even of an inconsiderable part thereof , such as your Fingers , in each of these ( as is well remarkt by Mr. B — ) you will find Bones and Cartilages , Ligaments and Membranes , Muscles and Tendons , Nerves and Arteries , Veins and Skin , and Cuticle and Nail , together with the Medulla , the Fat and Blood , and other nutritious Juices , and all these solid parts of a determinate size and figure , texture and scituation ; and each of them made up of myriads of little Fibres and Filaments , not discoverable to the naked Eye ; I say , when you consider how innumerable Parts must constitute so small a Member , surely you cannot look upon it , or the whole Body , wherein appear so much fitness , use and subserviency to infinite Functions , any otherwise than as the Effect of Skill and Contrivance : If this will not extort a Confession from you , that you are fearfully and wonderfully made , you must at least allow your self to be the Workmanship of some Intelligent Being ; and altho' the commonness of the Object takes off your Admiration , and you now find the Propagation of Mankind in a Method setled by the Divine Providence , yet if you transgress not the Bounds of Reason , you must affirm their first Production to be by the immediate Power of the Almighty Author of all Things , and that every succeeding Generation of them are the Off-spring of one primitive Couple . Having survey'd some of the Extremities of this mighty Machine , and diligently passed over its outward Covering or Teguments ; my next advice to you is , that you retire within , and carefully examine not only the Parts wherein those Offices are perform'd , but the Processes themselves ; such as that of Mastication , Deglutition , Chylification , Sanguification , the Inkindling of the Blood for the Lamp of Life , its great Analogy in some respects with Culinary Fire , viz. it s constant nenecessity of Ventilation through the vesiculae of the Lungs , and a perpetual supply of a fit Pabulum or Fuel out of the received Aliment for the continuance of its Flame : when you have done here , and discover'd all the Secretions or Separations of the several Juices , which are put off from the Sanguineous Mass in its wonderful Circulation , and deposited in their several Receptacles , till called for to their proper Employments ; you may lastly , with that profound Humility and Veneration which becomes the Enquiry , ascend into the Sanctum Sanctorum , that Divine Emporium of the Soul , the Brain ; where not only our Sensations , but all our Cogitations , our Perception , Reflexion , Intuition , and all those noble Faculties of Memory , Phantasy or Imagination , &c. are surprisingly transacted . Here if you diligently and Philosopically take to pieces the several parts of the Soul , I mean the Sensitive , you may readily comprehend , with an excellent and most judicious * Man , that its Systasis or Constitution is made out of these two parts ; viz. the Vital or Flamy , which respects the Blood , and the Lucid or Ethereal , which respects the Brain , or whose Hypostasis are the Animal Spirits , by whose alone Energy and Intervention we account for the Phaenomena of the Animal Regiment , in all things where the Superiour or Rational Soul is unconcern'd . When you have thus finish'd your Physiological Contemplation , an Application of this Consequence will , I think , be not only pertinent , but natural and genuine : That since first , in relation to the Vital or Flamy Part , there are so many prae-requisites in order to Digestion or Transmuting the gross and solid Matter of our Food , into that soft and pappy Substance we call Chyle ; if any one of which be wanting , some certain detriment will ensue , whether this be in the Ventricle it self , a deficiency of its native Heat , a weakness in the Tone of any or all its Fibres , a want or perversion of the secreted Juices which compose its Menstruum or Dissolvent : Or if all things are orderly performed here , and safely delivered hence , yet since there are also many requisites to a fit passage of the said Chylous Juice into the Blood , such as the admistion of the Bile and the Pancreatic Juice , either of which being peccant in quantity or quality , many Mischiefs will ensue : but if in these secondary Passages all things have gone on well , yet if the Passages to the common Store-house or Receptaculum happen to be obstructed , and thereby rendred impervious to the liquor they should receive ; or if others of those curiously slender Tubes , the Lacteal Vessels , by the forcible protrusion of the contained Matter should break , or suffer a Solution of their Continuity , the Chyle must be extravasated , and a fatal Inundation thereof in some little time comes on . But if hitherto Matters have succeeded as they ought , and this noble Liquor is at length safely arriv'd through its many Meanders and inconspicuous Ways , and as safely deliver'd up to the Heart ; yet if here it be not rightly sanguify'd or turn'd into Blood ; or if when it is so made and continued in its Circuit , the containing Blood Vessels , either from a Deficiency of the Vis Motoria , or Disorder of the Spirits in the Orbicular nervous Fibrils implanted in the Tunics of the said Vessels , labour with an Obstruction , or suffer such a Distension by the impelling Blood , as produces a Diruption , there presently follows Extravasation and Stagnation of the Vital Liquor . Farther , If the Blood it self ( as from many Causes it may ) contract too great an Acidity or Viscosity , or by Adustion grow perfectly Corrosive ; if its Crasis be considerably vitiated or disorder'd , the Nutritious Juices must partake of the Infection , and consequently the Assimulation or Apposition of their Particles for the growth and encrease of all the Parts of the Body , cannot at all , or not regularly be performed , neither will the subtil parts of such a Blood , tho' never so well elaborated in the Brain , afford either a sufficient Plenty , or an exactly homogeneous Spirit for the influencing the Nerves , those Causes sine qua of every particular Function and Operation : In a word ( that I may not ti●e you with a more particular Description of the parts of the Encephalon , or Cabinet containing that inestimable Jewel the Soul ) when you consider that from any of these slightly mention'd Errors committed in any part , the whole Fabrick suffers , and the same becomes a tottering Carcass : when you consider how very easily an heterogeneous Copula is admitted into the Nervous System , there exciting those dismal irregular and horrid Explosions , which after they have for sometime excruciated the frail Body , leave it lifeless : when you consider also how very easily those slender ( and to our fight impervious ) Conduits of the Nerves may by many ways be obstructed , which happening at their Source , as in the Apoplexy , Lethergy , Coma , Carus , we are presently deprived of our Sensations , the Soul suffers an Eclipse , and the ghastly Tyrant takes possession : when you consider that the very Air , so absolutely necessary for our Respiration , does sometimes prove a Vehicle to those malign Mias●●ata , which impetuously rush on , and notwithstanding our pretended strength , in the twinkling of an Eye extinguish the Lamp of Life : when you consider these Particulars with a due attention , you will find abundant reason , instead of denying any thing to be Supernatural , to confess that the Life of Man , whether it be conceived as limited to a shorter or longer Date , is nothing less than one continued Miracle . Before I finish my Discourse of Supernatural Productions , or those Effects which do surmount what we call the Powers of Nature , and frequently hare witness to God's especial Providence , I will take the liberty to make a short Digression , and give you my Opinion how it comes to pass that these unusual and extraordinary Events , have gained so little Credit , not only with the Profane and Sensual , but even amongst very many Sober and Learned Men. That I may do this to your greater Satisfaction , I must give you to understand that many of those surprising Symptoms , which are produced by the Disorders of the Nervous System , are by the generality of all Men , unless Physicians , very frequently lookt on as unaccountable Prodigies : Thus many Hysteric Persons have been esteem'd Planet-struck , especially if by a Resolution of some particular Nerves , one Muscle has been relaxed ; and its Antagonist contracted , by which the Parts have been distorted , and thereby rendred deformed : or if the Celestial Bodies have been acquitted , it must be imputed to Fascination or Witchcraft . Epileptics in like manner are taken for Daemoniacs , and the surprising Phaenomena they exhibit , such as Dancing , Singing , Crying , Laughing &c. are presently supposed to be wrought by a Praestigious or Diabolical Possession : and if , as it often happens , the Priest be sent for instead of the Physician , to eject the Evil Spirit , the mistake is then so far from being rectify'd , or the Fallacy detected , that whole Cities have been impos'd on by such like Reports , and the supposed Authentic Testimony of the Parson of the Parish has serv'd for an irrefutable Confirmation . By these means , when Atheistical Men have understood that such like Accidents , have proceeded from no other Causes than the Convulsive Disorders which do frequently disturb the Animal Oeconomy , and that by Mechanic Principles they are to be explain'd , 't is natural for them presently to conclude , that all Relations of the like tendency , proceed either from the same Origine , and exceed not the force of second Causes , or that they are downright Cheats , which for the countenancing some Design , are promoted and carry'd on by a Knavish Confederacy or Combination : and indeed , tho' I am far from denying all accounts of Daemoniacs , or the Satanical Power of Fascination , yet I cou'd heartily wish that none of them were publisht , without the proper Examen of Expert Physicians ; for to speak freely , I am well satisfy'd that those Subjects which have furnisht so many Histories , Discourses and Reports upon this Matter , have been for the greatest part no other than Maniacal , Hypochondriacal , Hysterical or Epileptical Persons , and that the usual Appearances they exhibit , belong properly to Spasmology , or the Doctrine of Convulsions . 'T is not long since my Curiosity lead me to take a view of a young Woman , the Report of whose Circumstances had brought a Multitude of Spectators from all parts of the Town , who generally return'd amaz'd at so surprising a Spectacle , and gave out that she was Daemonical , or possest with an evil Spirit , who did sometimes utter very unusual Sounds , some of them not unlike the howling of a Dog , without any perceptible Motion of her own Organs of Speech . When I came into the Room with a particular Friend , we found her accompanied by two or three other Women , and discoursing rationally , which they said at some intervals she used to do . During the time I stay'd , there was a continual Motion of the Vertebrae of her Neck , and sometimes those of her Loins ; the former occasion'd a violent throwing backwards and forwards of her Head : and that which they lookt on as unaccountable was this , That if any one offer'd to stop this motion of her Neck and Loins , the same was then quicker , and continued with a redoubled force . Upon this Advertisement just then receiv'd from her self and the good Women , my Friend on one side , and I on the other ( as she was sitting on the Feet of the Bed ) laid our hands on each side on the top of her Shoulders , and first gently pressing of them down to retard the Motion , I perceiv'd a very sensible Opposition or Resistance , even beyond my Conjectures of her own strength , insomuch that at length endeavouring with all our Power to suppress this uncommon Motion of the Head and Body , the Resistance made against us was so very forcible , as almost to throw us from her , and the Agitation of both began to grow so vehement , as to occasion very irregular Distortions of the Eyes , a Foaming at the Mouth , together with a very considerable Influx of Blood upon the Surface of her Face ; which frighting her Acquaintance , and rendring her uneasie , we were desired to desist , and after some few Minutes the Disturbance went off , she returning to her accustomed Motion of gently moving her Head backwards and forwards . During this time of her Agony , she spake nothing ; but being pretty well recover'd , I found her very willing to believe it a Supernatural Power that thus impetuously mov'd her ; and the rather , she said she was induced to think so , because it was involuntary and much against her Inclination : for when at any time ( being all the while sensible ) she wilfully endeavour'd to stop the Motion , and to keep her self in Aequilibrio , she was so violently tormented in some other parts of her Body , that if she did not submit her self to the Evil Spirit , he wou'd certainly kill her . Before I attempt an Explication of these several Phaenomena , it will be requisite that I acquaint you with the Method I took in the Exploring thereof . There was at that time in the room an ancient Midwife , who , as I understood , had put this young Woman under a Course of Physic , tho' altogether unsuccessfully . Upon which Information I enquir'd on what account the Physic had been given , or what expectation she design'd it should answer : which understanding who I was , she very freely told me , That what she had order'd , was for a Suppression of — under which Obstructions the Patient had labour'd for a considerable time . I enquired no farther , but having given my Opinion , came away with this Satisfaction , that if the whole was not Imposture , and she a Counterfeit , as it was not impossible but she might , there was nothing in all this but a Spasmodic or Convulsive Disorder of the Nerves , frequently attending Hysterical and Epileptic Persons . I had before-hand asked her whether there was Truth in those Reports she had suffer'd to be printed , concerning the Devil's speaking in her , and barking like a Dog. She utterly deny'd this ; and reply'd she knew nothing of that Matter : and that it was both unknown to her , and against her will that such Discourses shou'd be disperst . The Maid , I must needs say , seem'd very modest and soberly dispos'd , and was extraordinarily lamented by some of those who knew that her Education and Converse in the World had been unblamable and pious . I never certainly understood how her Distemper terminated , and being willing to judge Charitably of her so far as I was concern'd , shall only intimate by the way , that it was publickly reported , not long after , that she was proved a Cheat , and had got much Money by it . But as to this I am not certain , being rather inclinable to believe the contrary , and that she labour'd with the Symptoms of an Hysterical Affection . I shall not think my self concern'd to give you here a Mechanical Account of the Progress of these Distempers , or to tell you by what means the Morbi●ic Matter is contracted which insinuates it self into the Muscular Fibres , and there excites these direful Effects ; 't is sufficient , at your leisure , that you consult any Physical Author who hath handled this Subject . In the Writings of the acute and very sagacious Willis , you may find Relations of this Nature sufficient to Evince those almost incredible and surprising Phaenomena , which take their Rise from an heterogeneous Copula admitted into the Nerves , or a degeneracy of the Spirits themselves from their natural Crasis , exciting very strange unusual Explosions , and producing oftentimes most astonishing Effects in the Humane Body ; which yet nevertheless we have no more reason to look upon as transacted by an Infernal or Supernatural Power , than the prodigious strength of some Lunatics , their long protracted Abstinence from Alimentary Provision , and the like ; which altho' more frequent , and consequently less regarded , are every whit as worthy of our Enquiry or Indagation . I remember some few years since , amongst others , I presented the R — S — with one very remarkable Case that occurr'd to my observation , relating to a Youth bitten by a Dog , who after the Wound was cured , was seized with a Deliriam , snapt at every thing that approacht him , and so nearly imitated the Barking of a Dog in the height of his Paroxysms , that any Person unacquainted might have been so impos'd on , as to imagine there had been a Dog barking in the Chamber : and I make it no question , had the Infection been communicated by some indiscernible Passage , or had the Parents been ignorant that the wound was made after this manner , they with many others wou'd have thought their Child possest , and nothing less than the Devil must have been the reputed Author of his surprising Actions . But it is now time for me to resume the thread of my Argument , concerning God's particular Providence , which that I might the better illustrate , I thought my self oblig'd to make mention of those really Supernatural Acts of the Divine Power , or the Miracles which have been wrought for the Conviction of Infidels : and this I thought cou'd not effectually be done without a Specimen of the Powers of Matter , and the efficacy of second Causes in the Production of Events by Mechanic Principles . By these Instances you may the more readily collect how far these Powers may reach , and distinguish the Truth of a-Supernatural Act , from a supposititious Miracle , many of which having been enquir'd into , and by inconsiderate Men discover'd either Forgeries , or the Effects of Convulsive Indispositions , has been the occasion of a vast Increase to the number of our Modern Sadducees and nominal Deists , who if they condescend to grant that God Almighty may be a Spirit , yet must it be accounted Dissonant to Reason , an Imposition upon our senses , and the Effect of a servile abject Mind , to think there should be any other . Thus having toucht upon those two Extreams , of such who on the one side will allow nothing to surmount Mechan●● Powers ; and those on the other , whose over credulity has impos'd the name of Miracle upon every more than ordinary Accident ; there remains a third sort , who however Sober and Learned they may appear , and notwithstanding the fair glosses put upon their Designs , yet the too great freedom they have taken with the Sacred Writings , their cavilling at some of the Hebrew Particles for being equivocal , and rendring the Translations , even the Septuagint , in many things uncertain and doubtful , give us grounds to surmise that they let their own Reason keep pace with their Faith , and that they either disbelieve , or suspend their Assent in all Matters which they can't resolve by their own Pinciples : amongst those you may well enough imagine that I reckon our late Malmeiburian Oracle the great Leviathan , and those equally mischievous Authors Mr. B — and G — who with some others have been so fondly conceited of their own Performances , as to deliver them out for the Oracles of Reason , and so profanely irreligious , as to set up the Light of Nature in opposition to the Divine Revelation , or their own Phantastic Whimseys to the Gospel of Jesus Christ. But before I leave my Discourse of Miracles , it may not be unnecessary in respect to their Description and Definition to acquaint you , that not only those Events which do result from a Supernatural Concourse , but those also which are immediately produc'd by Secondary Agents , may in the timing of those Agents , and continuing their Action after an unusual manner , manifest unto us the Power of their great Author , and ought to be reputed by us for unquestionable Miracles . There is a Learned Foreigner , and a very great Critick , in whose Writings I find a concurring Testimony to this Opinion . This Person , in some of his Dissertations upon the Book of Genesis , has presented the Men of Letters with some curious Thoughts : whether his Design be what it ought , I shall not go about to determine ; but will only acquaint you , that when he comes to discourse of the Israelites Deliverance , from the Egyptian Servitude , by their wonderful Passage over the Red-Sea ; he conceives ( contrary to most other Commentators ) that the Miracle did not consist in that the Waters were divided , as generally supposed , without a manifest Cause ; but in this , That upon the motion of the Rod , God raised a mighty and impetuous Wind the Night before this great Design was to be put in practice , which with the advantage of the Sea 's ebbing , drove the Waters so far from the farther end of the Gulph , towards its Mouth , that there appeared a large Ford over against the Israelites , through which they went to the opposite Shoar : and that the Wonder was still more conspicuous in this , that so soon as the Israelites were safely arrived on the other side , and their Pursuers plunged in , the Wind , which kept back the Waters , on a sudden ceased , and the same Waters as suddenly returning , their Enemies were overwhelmed by the Inundation . The same Person , in his Comments on the Destruction of Sodom , does not think it necessary to believe any such thing as a Showre of lighted Sulphur falling down upon 〈◊〉 ●abitants , but that the whole of the Miracle might be wrought by the natural Efficacy of Thunder and Lightning . We have already ( saith he ) shown that this Tract of Land was full of Bitumen , which as it will easily take Fire , was soon inkindled by the Lightning , and the Flame was not only to be seen upon the Superficies of the Earth , but so pierced into the Subterranean Veins of Sulphur and Bitumen , that that Matter being destroy'd , the whole Earth sunk down , and afforded a Receptacle to the Waters flowing thither . Now God ( continues he ) is not barely said to have rained down Brimstone and Fire , but Brimstone and Fire from the Lord , where the addition of from the Lord , which at first sight may appear to be superfluous , does particularly describe the Thunderbolt , which by the Hebrews , and other Nations , is called the Fire of God , or the Fire from God. And farther , Tho' Moses does not inform us after what manner the Thunderbolts subverted those unhappy Cities and the adjoyning Territories , yet since he makes mention of them , we cannot comprehend how it hapned otherwise , than that the Thunderbolts falling in great plenty upon some of the bituminous Pits , the Veins of that combustible Matter took fire immediately , and as the fire penetrated into the lowermost Bowels of this bituminous Soil , those wicked Cities were subverted by a tremor or sinking of the Ground . I have instanc'd in these few , amongst other Cases of the like Import , not so much to justifie or countenance these Deviations from the Letter of the History ; or in favour of every phanciful Interpretation of them ; as to demonstrate that we are not absolutely ty'd to think that every Miracle is an unaccountable Production , or effected by Powers every way Supernatural ; but that it is very possible a true and real Miracle may be brought to pass by natural Agents , and that many of the Divine Judgments have been executed by their being put into Action , tho' perhaps after an uncommon manner , at particular times . As to what relates to Specters or Apparitions , together with inorganic Sounds and Voices , I shall reserve my Thoughts for another Letter ; where it is possible I may entertain you with some things diverting : I shall in this place just mention that there are a multitude of Histories of real Demoniacs , of Places and particular Families disturb'd by Facination ; of others miserably tormented with Diabolical Delusions and odd Transactions ; with which , notwithstanding I was never otherwise acquainted then at second hand , yet I take some of them to be so well attested by curious and inquisitive Men , who have made it their business to detect any supposed Fallacy , that it were very great Injustice to our selves , as well as an Affront to their Authority , shou'd we suspect them , or deny the Truth of all , because many such like Stories have been proved false . That these Matters may be consistent with the especial Providence of God , and reconcileable to the Divine Attributes , is undertaken ( as I am told ) by a Learned Pen to be proved , amongst other Particulars of this kind ; for which reason I shall pass on to some other seemingly insoluble Objections that have been invented by the subtilty of the Infernal Emissaries to perplex this Argument , to which that I may reply effectually , and with as much brevity as I can , I shall affirm with a judicious Author , That every Man in whom the Light of Nature is not dampt by Fatuity , either Native and Temperamental , or casually Supervenient , hath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Impress of an especial Providence , decreeing and disposing all Events that have , do , or shall befal him . And this , I think , as sufficiently manifest from hence , that there is scarce any Man , tho' edicated in the wildest Ignorance , or highest Barbarity imaginable , but what is naturally , and by the Adviso ' s of his intestine Dictator , inclin'd either to conceive or embrace some kind of Religion , as an Homage due from him to that Supreme Power , in whose Hands he apprehends the Rains of Good and Evil to be held , and whose Favour and benign Aspect he thinks procurable , and Anger atoneable by the seasonable Addresses of Invocation and Sacrifice . And in truth to him , whose Meditations shall sink deep enough , it will soon appear that this Anticipation is the very Root of Religion ; for tho' Man stood fully perswaded of the Existence of God , yet would not that alone suffice to convince him , into a necessity of a de●out Adoration of him , unless his Mind were also possessed with a firm belief of this proper Attribute of his Nature , which so nearly concerns his Felicity or Infelicity , viz. his especial Providence , which regulates all the Affairs , and appoints all the Contingenciet of every individual Man's Life : for 't is the sense of our own Defects , Imperfections and Dependency , that first leads us to the Knowledge of his Alsufficiency , Perfection and Self-subsistance : the Apprehension of our Necessities is the School wherein we first learn our Orizons , and the Hope of obtaining Blessings from his immense Bounty , is both the Excitement and Encouragement of our Devotion . This indeed is the Spark at which all the Tapors of Religion were first kindled . The very Ethnics themselves , whilst groping in the Chaos of Idolatry , have discover'd this ; witness their magnificent Temples , costly Hecatombs , Humane Holocausts , and frequent solemn Invocations , all which kinds of Addresses they generally made use of , and oblig'd themselves unto , as the only hopeful means as well to attone the Displeasure , as conciliate the Favour of that Power , in whose hands they conceiv'd the Book of Fate to be kept , and who had the Guardianship or Administration of the Fortunes , not only of Cities , Nations and Families , but even of every single Person : Witness also that glorious Pagan Cicero , who deriving the Pedigree of Religion , Fathers it immediately upon the perswasion of an especial Providence in these words : S●nt Phylosophi & fuerunt , Qui omnino nullam habere censerent humanarum rerum procurationem Deos : Quorum si vera est Sententia , quae potest esse Pietas ? Quae Religio ? haec enim omnia pure ac caste tribuenda Deorum Numini ita sunt , si animadvertuntur ab his , & si est aliquid à Diis immortalibus hominum Generi tributum ; sin autem Dij neque possunt , nec volunt nos juvare , nec curant omnino nec quid agamus animadvertant , nec est quod ab his ad Hominum vitam permanere possit : quid est quod nullos Diis immortalibus Cultus , Honores , Preces adhibeamus ! in specie autem fictae simulationis sicut reliquae vertutes ; ita Pietas inesse non potest , cum qua simul & sanctitatem , & Religionem tolli necesse est : quibus sublatis perturbatio vitae sequitur & magna Confusio . Moreover , as this inoppugnable Propensity to Religion is a Cyon of God's own ingraffing on the Mind of Man , so also is it out of his power , tho' assisted by all the hellish Stratagems , totally to eradicate it thence . This is a Truth confirm'd by the Experience of all Ages ; for notwithstanding the insolent Pretences , and blasphemous Rho●omontado's of many Miscreants , who gloried in the most execrable Cognomen of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and studied to advance their Names to the highest Pinnacle of Fame , by being accounted Men of such absolute and fearless Spirits , as that they scorn'd to own any Being superiour to their own , to which they should be accountable for their Actions ; yet have they been compell'd ( so violent are the secret touches of that 〈◊〉 which converts all things into Demonstrations of his own Glory ) either by the Scourge of some sharp Calamity , or the Rack of some excruciating Disease in their Lives to repent , or at the near approach of that King of Terrors , Death , to confess this their horrid Impiety . Thus the proud Adamant-hearted Pharaoh , who deriding the Divine Embassy of Moses , in an imperious strain of Scorn and expost●latory Bravado , demanded of him , Quis est Jehovah ? cujus voci auscultem dimittendo Israelem . Non novi Jehovam , &c. did yet , when the Divine Vengeance by heavy Judgments had convinced him , send presently away for those whom he had barbarously exiled from his Presence , humbles himself before them , and howles out this Palinodia , Peccavi hac vice , Jehova justissimus , Ego vero & Populus meus sumus improbissimi . Thus Herod Agrippa , who by the blast of p●pular Euge ' s had the Wings of his Pride fanned up to so sublime a pitch , that he lost sight of his own Humanity , and vainly conceived the adulatory Hyperbole of his Auditors , to be but their just Acknowledgment of his Divinity , being wounded by the invisible Sword , by a fatal Experiment , confuted both his own and his Flatterers Blasphemy , and with the Groans of a tortur'd Wretch , he cries out , En ille Ego , vestra appellatione Deus , vitam relinquere j●beor , fatali necessitate mendacium vestrum coarg●e●te , & quem immortalem salutastis ad Mortem rapior ; se● ferenda est voluntas Celestis Numinis . Joseph . 19 Antiq. p. 565. Thus Antiochus Epiphanes , who had not only deny'd , but enrag'd by a malicious Phrensy , publickly despited and reviled the Almighty Patron of the Jews , blasphemed his most Sacred Name , demolisht his Temples , profan'd his Consecrated Utensils , violated his Religious Institutions , and persecuted his Worshippers with all the most bloody Cruelties that the Wit of an exalted Malice cou'd invent or inflict : being put upon the Rack of a sore and mortal Disease , and despairing of any Help but from his injur'd Enemy God , he ●ighs out his Confession , The sleep is gone from mine Eyes , and my Heart faileth for very care ; and I thought with my self , into what Tribulation am I come , and how great a Flood of Misery is it wherein I now am . But now I remember the Evils I did at Jerusalem ; I perceive therefore that for this Cause these Troubles are come upon me , &c. It is meet to be subject unto God , and that a Man who is mortal , shou'd not proudly think himself equal to God. 1 Maccab. chap. 6. v. 9 , 10 , 11. Thus the Emperor Maximinus , as cruel to the Christians as Antiochus had been to the Jews , boasting the acuteness of his Wit , by the Invention of new ways of Tortures for those patient Martyrs , and advancing the Roman Eagle in Defiance of those who fought under the bloody Standard of the Cross , was so infatuated with the Confidence of his own Greatness and Personal Strength , that he conceited Death durst not adventure to encounter him : yet notwithstanding , when he felt himself invaded with a verminous Ulcer , evaporating so contagious and pestilential a Stench , as killed some of his Physicians , being then sensible that the same was a Supplitium divinitus illatum , his Heart began to melt , Et tandem ( saith Eusebius ) sentire caepit , Quae contra Pios Dei Cultores impie gesserat , & haec se propter insaniam contra Christum praesumptam merito & ultionis vice perpeti confessus est ; in the midst of these Acknowledgments of his own Guilt and the Divine Justice , he breathed out his execrable Soul from a gangrenous and loathsome Body . Thus also that notorious Apostate Julian , who had not only renounced the Faith of Christ , but proclaimed open and implacable Hostility against him , and to quench the Thirst of his Diabolical Malice , drank whole Tuns of the Blood of his Members , being defeated and mortally wounded in a Battel fought against the Per●ians , he instantly learn'd of his awaken'd Conscience , that the Cause of his present overthrow was his former Impiety , and rightly ascribing the Victory to the revenging Finger of that God whose Divinity he had abjur'd , rather than to the Arm of Flesh , he threw up his Blood into the Air , and together with his black Soul , gasped out this desperate Ejaculation , Vicisti Galilaee Vicisti . The Examples of this Nature are very numerous , and each of them is a kind of Proof that Religion is a Plant so deeply radicated in the Soul of Man , that tho' the damp of a barbarous Education or Conversation may a while retard , or the rankness of those Weeds of Sensuality , the Honours and Delights of this World , conceal its Germination : yet will it at some time or other , early or late , and always in the Winter of Calamity , shoot up and bud forth into an absolute Demonstration , of the Dependance of our Happiness and Misery on the Will of the Supream Being . The Sum of this is by the excellent Tertullian comprised in these words ; Anima licet Corporis Carcere pressa , licet Institutionibus pravis Circumscripta , licet lebidinibus & concupiscentiis Evigorata , licet falsis Diis exanci●●ata : cum tamen resipiscit ut ex Crapula , ut ex Somno , ut ex aliqua valetudine , & sanitatem suam patitur Deum nominat . And by Lactantius in these , who speaking of Mens forgetfulness of the Divine Providence , in the time of their Prosperity , Tum maxime ( saith He ) Dem ex Hominum memoria elabitur , cum beneficiis ejus fruentes honor●m dare Divinae Indulgentiae deberent : yet , continues he , the least gust of Affliction soon sets them to rights , and renders these Characters fair and legible to the first refl●xive Glance of the S●●l : Si qua enim necessitas gravis presserit , tum demum recordantur , si belli terror infremuerit , si Alimenta frugibus longa siccitas denegaverit , si saeva tempestas , si grando ingruerit , ad Deum protinus confugiunt , à Deo petitur Auxilium , Deus ad subveniat oratur : Si quis in Mari vento saeviente jactatur hunc inv●cat , si quis aliqua vi afflictatur hunc protinus impl●rat . Indeed , it seems to me very evident , as well as reasonable , that the special Providence of God is a Notion so unquestionable , that without its Establishment in the Heart of Man , the Foundation and Support of all Religion wou'd be unhing'd . For instance ; cou'd we once perswade our selves that the Divine Being was inexorable , our Prayers and Supplications for the Supply of what we want , and for the Removal of our Evils must be all invalid . Cou'd we assure our selves , that either God cou'd not , or wou'd not be our Refuge when we call upon him , but that he hath left us wholly , having set before us Good and Evil , to the determination of our own Wills , without the least regard or notice of our Election , or without concerning Himself in any manner to help us , to direct or assist us when we are wander'd and have ran astray : In a word , if we can once perswade our selves there is no God that heareth Prayer , that hath neither the Power of Life nor Death , neither acquitteth nor condemneth , to what purpose are all our Petitions , our Prayers , Penetential Tears , or fervent Supplications ? or on what account do we frequent any Places , either of Publick or Private Worship ? Omnipotence , Justice and Goodness are ascrib'd in vain , if God neither made the World , nor regard it being made : Nor will it be easie to perswade Men to worship Him , if we are neither beholding to Him for our Being , nor under His Laws , and if He no more respect our Adorations , than if we did reproach and blaspheme Him : If it were thus , we shou'd undoubtedly have cause to think our selves , by much the most miserable part of the Creation . But on the other hand , That there is a natural Belief in us , both of God and of his Providence , the greatest of our Adversaries , the most irreligious and profane , the learned and profound Atheist , as well as the illiterate , nay , all Mankind have been as it were forc'd to grant and acknowledge . I am sure it is a prodigiously rare Case , to find any so unconcern'd an Infidel , let his Life have been never so remarkable for Immorality , or one continued Act of Impiety and Irreligion , notwithstanding the force of contracted evil habits may have throughly immerst him in all kinds of Sensuality , yet when some grievous Calamity hath befall'n him , or the disorder of his Body put him upon a Retirement , he begins to think first that there may be such a Thing as Divine Providence , as well as that there may not : and when a farther Reflection convinces him that it is more probable there is , than that there is not , if Death approach him , in the midst of his Meditations , there is scarce an Atheistical Desparado , can forbear giving his Testimony to this great Truth , but either silently or loudly breaths out his Soul with an O God be merciful . Now if these Men , the mighty Sticklers against the Divine Providence all their Lives , had that assurance in their last Minutes , that God Almighty is neither wise enough to know their Circumstances , nor powerful enough to punish them , I wou'd gladly know from whence proceeds these lamentable Expirations ? You will say perhaps from those bugbare Fears of invisible Powers , with which Tales they are so perpetually plagued from Pulpit Harangues , and promiscuous Converse with Men devoted to a Religious Superstition , that it is hardly possible for any Man so throughly to shake off these Childish Fears and Apprehensions , but that at some time or other they will intrude upon him , and in spight of all his Opposition imbitter his Delights and Natural Satisfactions . The World , you say , is so pester'd with the Levitical Tribe , that there is scarce a Corner of the Earth to be found , where a Man might live secure from this disturbing Noise of a Being who sees all our Actions , and will retribute to every Man after he is dead and buried , you know not how nor where , according to his Deserts , either of Reward or Punishment . Thus the Prejudice and Prepossession of Education in some , of Conversation in others , are the great Bias that sways the whole Bulk of Mankind , and keeps them under those servile Fears which necessarily arise from a Supposition of a God , and of other Separate Beings . That I may make a short , tho' I hope sufficient Reply to this Objection , I must confess that the Allegation of an early imbib'd or preconceiv'd Prejudice , may be prevalent enough to startle those , who either through a careless Negligence or Incapacity , have never dived into the bottom of this weighty Affair ; but that it shou'd have force enough to master and over-power the great and potent Masters of Humane Reason , and subjugate their seemingly impregnable and strenuous Fortresses , or strong Holds of Atheistical Argumentation , is in my Opinion , plainly giving up their Cause , and a silent Acknowledgment that the Proleptic Evidence or Light of their own Consciences , notwithstanding their vain Endeavours to suppress and extinguish it , will , however it may be sometimes smother'd and kept under , break out at length to their sorrowful assurance , That those Noble Faculties of their Souls are more than a meer Sound or Echo from the clashing of sensless Atoms , and must indubitably proceed from a Spiritual Substance of a Heavenly and Divine Extraction : and that those admirable Fabrics of their Bodies ought no longer to be ascrib'd to the fatal Motions of blind unthinking Matter , but to the Wisdom and Contrivance of a Power Omnipotent . The Recollections of this Nature , and Recantations of former Principles , together with the strange Horror and Consternation those we are speaking of lye under at particular times , is decypher'd by Juvenal in these Lines ; Hi sunt qui trepidant & ad omnia fulgura Pallent Cum tonat Exanimes primo quoque murmure Coeli . There is no occasion to search Antiquity for these Examples , Modern Story will abundantly furnish us ; we have lately had a R — r that may serve for all : A Man who , as perhaps his Profanity wants a Parallel , so likewise his incredible Acuteness of Judgment and Apprehension , together with his great Learning , had qualify'd him for diving as far into the Mystery of Atheism , as any of those that went before , or may happen to follow after him . I suppose you are no Stranger to the last Conferences which he held with the present B — of S — nor of those Rational and Penetential Expressions that usher'd in his last Minutes ; upon which account I shall ease my self of the Trouble of their Transcription . But since that happy , tho' unexpected Alteration in the opinion of his Lordship , is by his once beloved Libertines imputed to a Decay of his Rational Faculties , and a want of his former Strength and Vivacity of Judgment , induced by a long and painful Sickness , together with his frequent Commerce with the infectious Priests ; tho' this , I say , be all too weak to blacken and obscure the Testimony of that late , yet unfeigned noble Convert , or to render his Religious Deportment but an inconsiderable Reflection upon the strength and goodness of their Cause : yet if I thought it might contribute to your farther Satisfaction , I could give you a signal Instance of some Affinity with the former , relating to a short Intercourse between my self and a deceased Friend : the former will indeed have this Advantage , that it wants not your knowledge of the Person , at least his Character , together with the Circumstances of Time and Place , as also the very forcible Attestation of several worthy Gentlemen : whereas this with which I am about to acquaint you , must for its credibility depend wholly upon your good Opinion of its Relator , since not only the Name and Place of Residence , but whatever else may tend to his Discovery , are to be buried in oblivion . Be the Event as it will with relation to your Conjectures . It is no long time ago that I paid a sorrowful Farewel to a dying Friend , a Man whom I never adventur'd to think more than a Deist , and that but nominal : I knew him to be both a Gentleman and a Scholar , that his Studies had been mostly Mathematical , and indeed he had made as good proficiency in Physicks or Natural Philosophy , as perhaps almost any Person of his years . Having the good fortune to find him without Company , the freedom I had formerly taken with him , excus'd a farther Ceremony ; and I immediately desir'd to know ( having but little time to tarry ) if he would grant me the liberty of asking him two or three short Questions , which , after his Concession , I put to him in these words : 1. Whether he conceived his Mind to be now as clear , as active , and as vigorous as it had been some few days before his Ilness ? 2. Whether he found therein any Perswasives to Repentance , or did believe any Necessity , by such kind of Atonement , to endeavour an Expiation of his past Failings and Offences ? 3. If he had , or had not a full Conviction of the Soul's Immortality ? 4. What he thought of the Christian Religion ? To all which , when he had sorrowfully sighed out a Heu ! Quam Mutatus , He made answer to this Effect : 1. That his Reason had as yet suffer'd nothing of an Eclipse , and that he found his Understanding ( bating the Effect of his present Consternation ) as firm as ever . 2. As for sorrowing for past Errors and Irregularities , he thought it was no more than natural , and to cry to Heaven for Mercy at the last Moment , either in Sighs or Words , what the wildest Pagan put in practise : but that the Contrition of so great a Libertine as himself had been , however fervent or sincere , yet considering the same proceeded from one unable to sin longer , to think this available to reconcile such a throughly poluted Soul to the Divine Favour , he lookt upon absurd . 3. As to the Substance and Condition of the Rational Soul , that great Principle and Source of all his Intellectual Faculties , when he formerly consider'd the Ignorance and more than brutish Stupidity of his Infancy , his gradual increase of Knowledge , and the manner of his collecting Idea's , with their being plac'd , tho' he knew not how , in his Memory , together with his first Attempts to speak by an imitation of those about him , these put him upon thinking , that the whole Progress had so entire a Dependance upon the Conformation or Mechanick Structure of the Brain , as to make him doubtful , whether there was any thing more in his Composition than Matter under various Modifications ; and to believe that which hath obtain'd the Denomination of Mind or Soul , was only the Result or Completion of the Animal Organs , or did consist in some subtil Particles of the Blood , after divers unaccountable ways exerting their several Functions . But since he had more warily consider'd the strength of his own Mind , under a violent and very sensible Alteration and Decay of the Parts of his Body , that it grew more clear still as his end approached , and wou'd not let him rest without confessing to its independency on the Body ; since he reflected farther upon its Essence , and that it was certain its Faults or Imperfections might not be such in it self , but seem so as it stands related to the Body , in which whilst it is an Inhabitant and ty'd to Corporeal Organs , it must act accordingly : since he had weighed that pertinent and well adapted Simile , That the Soul is no more blameable for acting disagreeably in a disorder'd or distemper'd Brain , than the Artist who has mist his end only on the account of faulty or improper Instruments : Lastly and above all , when he consider'd the Nature of Good and Evil , the Justice of the Divine Being , in rewarding good Men , and punishing the wicked ; these Rewards not being distributed here ; he was perswaded must undoubtedly ensue hereafter : and that his Soul was truly and really a Substantial Form infus'd by a Divine Power , and no Accident of Matter , neither capable of perishing by the destruction of the Body . Farther , That whatever Vehicle it might assume in its state of separate Existence , he saw nothing in the Notion incongruous or absurd , but that without its forsaken Companion it might very well be capable of an Intuitive Knowledge , and of exercising those reflex Acts which have no dependance upon gross Material Images , or Coporeal Idea's . 4. The business of Reveal'd Religion , he said , had very often startled him ; he gave the less regard to it , because it had never reach'd to all Parts of the World : and he did think it too smart a Reflection upon Providence , to be consistent with the Divine Attributes , that Mankind should not have equal Advantages , or the same Laws or Rules to govern themselves by . But as for his own Judgment , he thought it the less valuable ; for notwithstanding he did always believe there was such a Thing as Natural Religion , or a Light set up in the Soul by which every Man might steer his Course , and that Morality was more then an empty Sound , yet he had govern'd himself very little or nothing by the same . To the Credit of Christianity he offer'd this , That by how much the less Reason he had to believe it false , the more he thought himself oblig'd to think it true : and indeed , when at sometimes he consider'd what mighty Gain its first Founders might make of its Promulgation , or what should be the Motive to induce any Man to carry on such a Design , these Doubts , he said , he was never able to resolve ; for when ( as it was but seldom ) he search'd the Sacred Writings , and found , they contain'd nothing but such Laws and Precepts , as wou'd if carefully observ'd , make us truly and compleatly happy : since they had had the Suffrage of the most Learned , and all the Sober , and consequently more Considerate part of the World , he was willing to think , for his part , they were manumitted to us by a more than Humane Power , and that their Divinity was as well conspicuous in their Subject as their Stile . He lamented his short Acquaintance with them , and the small Progress he had made in the Writings of the Ancient Fathers , and all other Ecclesiastic History : were he to live the latter years of his Life over again , he said they should be devoted to an Enquiry after the great Founder of the Christian Religion ; for he did believe it a Concern of the highest moment , and that every Man ought to satisfie himself , so far as he is able , of the Authority of those Writings , which being once establisht on a well-grounded Faith , they are and will be certainly the surest Guide we have to an happy Eternity . As for himself , he told me , he had many perplexing Thoughts attending him ; so that he must put all upon a mighty Risque ; but that he hop'd to continue to his last Breath an unfeign'd humble Supplicant for Mercy to the Majesty of Heaven : and that if he had no right to any Claim by the Death of Christ , the Saviour of the World , which ( tho' on slight Assurance ) he earnestly hop'd that he had , he must then take what was allotted for him by the Divine Justice . Thus I took a vary dismal Vale , after he had closed all with some short and pithy Expressions relating to my self . I have purposely in this place omitted the several Interruptions happening in Discourse , since the Contents of the Replies I made in conference with this my deceased Friend , are some of them already intersperst in this and my former Letter , and what remains may very probably be incerted in my next . I shall give you no more Instances of this Nature , but will only add a word or two concerning the unequal Distribution of the Goods of Fortune , together with the Prosperity of the Wicked , and the Afflictions of Good Men : which if they do not Convince you of the Divine Justice and Goodness , may at least serve to palliate and to render these General Reflections upon Providence the less weighty . But before we speak of Happiness or Infelicity , Prosperity and Adversity , it behoves us to fix upon some just Method of Discrimination , and that we agree upon some proper Terms that may significantly express the Nature of Good and Evil , not as they appear , but as they really and experimentally are found in themselves : for if you go by the commonly receiv'd Opinion , or the Customary Judgment Men too frequently make , and reckon that Man more happy than your self , who has more Money , more Attendants , more Admirers , fares more daintily or deliciously , lives easier , and takes less care . You will quickly find the Fallacy , and a very little Thoughtfulness will give you to understand , that notwithstanding these , there is no Man can have more of solid Happiness , Content and Satisfaction , then he has of Honesty , Justice , Temperance and Sobriety ; for if instead of laying out his Wealth , to the Honour of that Being by whose Permission he enjoys it , he either locks it up in his Coffers , or makes no other use of the same , than by furnishing himself with the means of Intemperance and Excess : If he lays it out upon sumptuous Furniture , numerous Attendants , in Gaming , Drunkenness , Sensuality , and the Satisfaction of every other brutish Passion , you will find the Possessor of this kind of Happiness , a greater and fitter Object for your Pitty than your Emulation . However the Notion might be carried too far by the Stoicks , in their Supposition of a perfect Apathy , yet undoubtedly they were right in their founding True Felicity upon Contentment , or for that they placed the same in the Peace and Satisfaction of a calm and serene Mind , neither capable of an exalted Pride in the Enjoyment of Abundance , nor of Anxiety or Perturbation in what the World calls Poverty . If this be the Criterion or adequate Measure of true Happiness , we shall find those who have been generally accounted happy , to be of all others the most miserable . You may easily conceive the wealthy Miser can have but little of this solid Peace and Tranquility ; for what with his Pain and Care to encrease his Treasure , his denying himself the convenient and even necessary Supports of Life , together with the perpetual Disquiet and Anxiety that attends his Fear of losing what he has got ; there is scarce an hour in the whole compass of his miserable Life that is truly happy ; even his Rest is not refreshing , like that of other Mens , but his Soul is like a troubled Sea , and his last Moments in his unwillingness to surrender and leave his Muck behind him ( setting aside his Thoughts of Futurity ) openly declare his Misery . From him we may take a prospect of the Prodigal Libertine , the other President of mistaken Happiness , and here the genuine Consequences are both a disorder'd or infirm Body , together with a perplex'd and disturb'd Mind : for however the make or temperament of some Mens Bodies gives them the opportunity of continuing a longer Course : yet their Souls are still perpetually clouded , and the tottering Carcass must at length fall a Victim to their adored Bacchus or admired Venus : and indeed , supposing the best of them that we can , we shall find nothing like a solid Satisfaction , even in the height of what they call Enjoyments . If we view them diverting themselves in Gaming ; here we find ( not to mention the impairing their Estates , the beggering themselves and Families ) every cross or adverse hit of Fortune transforms them into so many Furies , and raises such impetuous Storms and Tempests in their Breasts , as can be vented no other ways than in the most horrid Oaths , Execrations and Imprecations of the Divine Judgments upon themselves and others . If we inspect their dishonest Embraces , their Whoredoms and Adulteries , tho ne're so secure and secret , yet the loss of Reputation by discovery in some , the fear of Infection in others , or perhaps of a Conception : but above all , that Fear ( which will very commonly crowd in even upon the Infidel himself ) that 't is possible there may be an after-reckoning ; these , I say , do generally combine to imbitter the Delights of their Lascivious Acts ; but if the brutish Appetite be allay'd , if the Guilt be stiffled by an habitual Repetition , if neither Body nor Reputation suffer , which is a very great hazard , yet may we find many of the more thinking sort of these Persons declare their Dissatisfaction , and candidly acknowledge it one of the greatest Follies of which a wise Man can be guilty . If we follow them to a Debauch of Drinking , here we shall find even the Sensitive Appetite presently satiated , its Satisfaction no longer lasting than the fleeting Gust ; their Minds soon obnubilated , and themselves not Masters of their Actions , nor yet their Passions , their Conversation grows burthensome , and truly they have little left but Shape to difference them from Brutes : these , with the result of such a Crapula , viz. violent ensuing Hemicran's , loss of Appetite and general Lassitudes , will , I 'm certain in the estimate of every judicious Man , make Bedlam preferrable to their Bacchanalia , and the Lunatick for the time a happier Man than the Drunkard . 'T is plain from hence , that we are mightily out in our Accounts of Happiness , or the supposed Prosperity of the Wicked , and the Adversity of Good Men : For whatever Blessings the Bounty of Divine Providence hath ordain'd for our Refreshment and Consolation , in this Pilgrimage on Earth , and furtherance towards an easie purchase of after Happiness , such as Vigour , Health and Beauty of Body , Ingenuity of Disposition , Longaevity , Multitude of Friends , Equality in Marriage , Fertility of Issue , Education in Civility and Learning , Science , Wealth , Nobility of Blood , Absoluteness in Power and Government , &c. when these come into the poluting hands of vitious Men , they instantly suffer not only a diminution of their Goodness , but even a total depravation of their Benignity , and degenerate into perfect Curses : the possession of them raise● incessant Tempests and distracting Storms of Passions in the Region of their Minds , not permitting that comfortable Sun of true Content to shine clearly forth , or to make so much as one fair Day during their whole Lives . To all which may be superadded this , That the brightest and longest Days of Fortune have ever clos'd in the blackest and most tragical Nights of Sorrow : that the Plays of Libertines have always prov'd Comae Tragedies ; and their pompous Masks finish'd in dismal Catastrophy's ; nor can the Records of the whole World produce one Example of sinful greatness , that hath not either before , or at his Eternal Adieu , by woful Experiment manifested the Truth of this Maxim , In Vertute Sola , Salus : or that none can ever arrive at the Elizium of true Felicity , who constantly pursue it through the Gardens of Sensuality , that the Rose of Happiness grows on the prickly Stem of Vertue , and that the just Discharge of our Duties to God and Man , to the utmost of our Abilities , is the only means of acquiring a durable Content and Satisfaction . I shall conclude with this necessary Caution , That we take not too bold a Freedom in our Reflections upon Providence , or Repining at some particular Dispensations towards us : It is the greatest Imprudence we can be guilty of , to expect either that Vertue should be immediately rewarded , or Vice immediately punisht : for this would not only destroy a Life of future Retribution , but if Punishments were immediately to be inflicted upon Delinquents , our Obedience would cease to be a Vertue , as proceeding from our Fear more than our Choice . Besides , we are by no means to pass Sentence upon the Providences of God , without a Prospect of them from the Beginning to the End : Providence is one entire System , nor can we judge of the parts , but in relation to the whole ; for what at first we cou'd give no account of , we are very often brought to approve by a subsequent Course of Dispensations : and we do as frequently understand , that had our Desires been gratified , or our Expectations answer'd in some particular Cases , the same wou'd have prov'd troublesome , if we had not been quite ruin'd or undone by them . Excuse the Imperfection of these incoherent Thoughts , and believe me to be ( what I am ) Lond. Jan. 26. 1696 / 7 . Your Friend in all good Offices . LETTER III. Of the Immortality of the Soul. To Mr. — &c. My very good Friend , WHatever Success my last met with , I am embolden'd to believe my time not altogether mispent , 't is not out of a Presumption that I am able to deliver any thing extraordinary , or more than many others might say upon these weighty Subjects : but out of I know not what kind of Belief and Expectation , that you will more considerately peruse , and attentively examine them , as the Performances of a Friend ( who you may easily assure your self writes neither for Secular Interest , nor Popular Applause , but truly and unfeignedly with a pure Design of discovering the Truth ) than if the same were deliver'd by those whose Interest we might judge it is to keep us under a slavish Subjection , and who make it the proper and sole business of their Lives , to furnish out such Maxims , Arguments and Precepts , as they themselves ( too many of them ) are unmindful to observe ; so that , what is much to be bewail'd , when Men look upon the Priests as of a quite different make from the rest of Mankind , neither subject to the same Desires , natural Inclinations and Passions of other Men : when they view them living as it were separate from the World , perpetually conversant in Prayer , Fasting , Religious Contemplation and Divine Meditations , they , by a kind of implicite Faith ( especially the common People ) rely upon the Certainty of the Things deliver'd to them , without ever seriously enquiring or searching into the Nature of the Truths themselves : Hence it is that the generality of them are no longer Religious , than that they find their Pastor to square his Life by his Doctrine , and every Immorality discover'd in their Teacher , they make the sufficient occasion of Absolving them , not only from their Regard or Respect to him , but even God himself . Thus amongst some sensual inconsiderate Men , I have frequently met with such pitiful Argumentation as this . They knew a Dr. of Divinity that was Drunk : They heard another Swear : A third they found in Secret with a Prostitute : A fourth they saw Gaming : A fifth they heard was Covetous , and a miserable Oppressor , &c. And presently follows this Ergo , All Religion in gross , is no more than Priest craft , the Body of Divinity a well contriv'd Romance , the great and mighty Props of it are all presently shook to pieces , and our Belief of a God , his Providence and the Souls separate Existence or Independency , are now ridicul'd for meer Fables . The Sum of all is this , The Parsons Preach for Money , get many Livings and grow Rich , whilst they in the mean time , till they discover'd the Cheat , were hindred from the Pursuit of their natural Desires , and kept under Apprehension of Invisible Powers , a Life to come , and they know not what frightful Bugbears , Heaven and Hell , Devils and damned Spirits , which they now find to be a Dream : for since the slip of the Clergy-man has open'd their Eyes , they find nothing but Nature : Time and Chance , say they , attends us all . And here the words of Solomon come pat to their purpose , which he gives us , as the natural Arguments of wicked Men for the overthrow of Religion : I said in my heart concerning the estate of the Sons of of Men , that God might manifest them , and that they might see that they themselves are Beasts : for that which befalleth the Sons of Men befalleth Beasts , even one thing befalleth them ; as the one dieth , so dieth the other ; yea they have all one breath , so that a Man hath no preheminence above a Beast ; for all is vanity . All go unto one place , all are of the dust : and all turn to dust again . Who knoweth the Spirit of Man that goeth upward , and the Spirit of the Beast that goeth downward to the Earth ? Wherefore I perceive that there is nothing better then that a Man should rejoyce in his own works , for that is his Portion : for who shall bring him to see what shall be after him ? This is now become the common Language of the Libertine , and if the intestine Dictator Conscience , takes the advantage of some lucid Interval , and whispers them in the Ear with what 's to come : their Hearts-ease is still ready , and a Post Mortem nihil est , or their Sempiternal Hush lulls all asleep . I wou'd by no means have you to take this , as a Reflection in general upon the Pastoral Function ; for , God be thanked , there are many of them as remarkable for their Learning , as conspicuous for their unfeigned Piety : and did their Adversaries come up with some of the meanest of them in the Government and Conduct of their Lives , they wou'd think it an insupportable Grievance to their Natures , to be abridg'd their Liberty , or ty'd to the Exercise of almost any single Act of Mortification and Self-denial ; whilst at the same time every little Immorality in these Men is lookt on through a Magnifying Glass ; and the same which they account a Venial Fault or Peccadillo in themselves , must be deemed in the other a Crime of the first magnitude , an unpardonable Transgression . Being oblig'd in prosecution of the following Discourse to remove what Difficulties I cou'd out of the way , and to mention at least some of the mighty Obstacles of our Faith : amongst others I have been necessitated to touch upon the Clergy , whom we are too prone to follow blindly , and when once our great Opinion of their Learning and Piety has placed them in the Chair of Infallibility ; the first false step they make , at once subverts our Faith , and taking all before for granted which they deliver'd to us , we now dispute the Verity of those Doctrines we had inbib'd from them . Bad Presidents are always very prevalent Contagions amongst our Equals ; but when we find our Pastors or our Parents , our Masters , our Governours , or our Princes infected with any manner of Vice , we quickly become their Apes , and readily excuse our selves , because we do but imitate those , whom we imagine to know better than our selves . Thus many Men have had their Faith stagger'd by a View of the Profaneness and Impiety of Learned and Great Men ; by the dissolute Lives of the Gentry and Nobility in the Countries where they live : as if these by their vitious Practices cou'd alter the Nature even of Good and Evil ; or if it was possible that Men immerst in Matter , tho' never so profoundly skill'd in Science , cou'd regulate their Lives by the Laws of God , whilst they contemn the Divine Aid , and regard not his Assistance . Instead of this , 't is become the Fashion of the Town to ridicule Vertue , and render Vice as amiable as they can ; and if they find it possible to prevail upon some simple Clergy-man ( who is naturally as loose as themselves ) to be Drunk , to Whore , to Game , to Curse and Swear profanely , there are many Men so extravagantly proud of such a Conquest over an hypocritical Sinner , as to think they give hereby a fatal stroke to all true Piety , as if the very Essence of God , the Condition of the Soul , and every other Sacred Truth , were by such trivial and childish Instances to be obliterated or wiped out . I have premis'd this by way of Anticipation , or to Caution you how requisite it is before you set up for a Libertine , to go upon sure grounds : for undoubtedly 't is unbecoming any Pretender to Reason , to run a hazard , especially one of this Consequence , or to declare himself either openly or privately for the Cause of Atheism , till he hath positively assur'd himself , beyond contradiction , that there is no Superintendent Power takes notice of his Actions ; or if there shou'd , that he is above the reach of his Justice , and that his last Breath will carry all into perpetual Oblivion ; for if he goes not farther than probability that Matters may be so , yet if there remain the least doubt that they may not , he forfeits at once both his Reason and Security , and 't will be a pitiful Satisfaction , that the greater part of the World have involv'd themselves with him in the same Misery . It is the less admirable that Men shou'd so very easily give up the Cause of Religion , who never examin'd their first Principles ; whose Faith is no otherwise founded than on the Custom of their Country , the Credit of their Ancestors , or the Example of those under whose Guardianship and Tutelage they have been brought up : And truly , in one sense , what the Poet remarks is a certain Truth , By Education , most have been misled ; So they believe , because they so were bred : The Priest continues , what the Nurse began , And thus the Child imposes on the Man. He who never considers the Why or Wherefore , nor so much as once ever rightly weigh'd the Motives of his Belief , becomes a perfect Weather-Cock , every Blast of a new Doctrine carries him to and fro , till at length , being unsetled , he despise● all . This is what I have thought necessary by way of Introduction to my Discourse of the Immortality , which I intend the subject of this present Letter : for having in the two former , endeavour'd to establish those two great Truths of the Divine Being and his Providence , Order requires that I take notice how far we are concern'd , if we concede or admit the foregoing Propositions . For if we lye under no Obligation to , or have no future Dependance upon God or his Providence , it is a Matter purely indifferent , whether we believe them or not ; what Advantage can I have by my belief in God , if I am secure that he has left me to my own disposal , and inspects not any of my Actions ? or why should I deny my self the Satisfaction of my Desires , how exorbitant soever they may be , since I know the worst , and that if Death will at length come and put an end to my Delights , it will likewise finish all my Trouble and Disquiet ? However I may resign up my own Reason , or betray the Weakness of my Judgment , I must confess to you , that when I have very often seriously reflected upon this Subject , and once admitted a Supream Intelligent and Powerful Cause of all Things , I presently found my self under a kind of irresistible Necessity , to believe our Souls must be Immortal : and the Supposition of a down right Necessity that it should be so , without any respect to Arguments , either Sacred or Profane , that it is so ▪ does at this time overcome me : for however short of Demonstration they may prove , we must take up with the most notorious Absurdity imaginable , if we perswade our selves that there can be an All-wise , Just , and Omnipotent God , and yet notwithstanding that Thefts , Rapines , Murthers , and all other the most egregious Vices shou'd go unpunish'd , both here and hereafter . However this be , the Result of my own Thinking , and a Consequence which it 's possible you may not allow , I speak it not by any means to prepossess your Judgment ; neither do I desire you shou'd look upon the same , either as Matter of Fact , or so much as Rational Evidence . It will add little to the Illustration of my present Task , that you are inform'd at large with the Opinion of the Ancients concerning the Humane Soul : let it suffice you to understand that as some of them affirm'd the s●me to be a Substance existing of it self and Immortal ; so there were others who deny'd that it had any Substance , but was only an accidental Form. The Platonists and Pythagoreans opin'd that the Souls of all living Creatures were a part of the Soul of the World● that they were immerged in Bodies as in a Sepulchre , and that when the Bodies died , they were by a various 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitants or Guests to other Bodies ; sometimes to those of Men , at other times to those of Beasts . The Manich●es supposed that all Souls in general were taken out of the Substance it self of God , that they actuated Te●restrial Bodies , and going from hence again return'd into God himself . The Originists , That all Souls were created from the beginning of the World , at first to subsist of themselves , then as occasion serv'd that Bodies being form'd , they enter'd into them , actuated them during Life , and at length return'd into their primitive and singular Substances . O●hers have affirm'd , That the Soul of Man does arise up of her own accord , from power only of Matter rightly dispos'd , making her to be no more than a Temperament resulting from the Mixture , which as it adds nothing substantial to the Prae-existing Matter , the Soul it self seems to be from thence a meer Ens Rationis , or only an Extrinsic Denomination . Whoever makes a scrutinous Enquiry into their Sentiments , will find this the beloved Opinion , not only of our Modern profest Atheists , but of those also who have skreen'd themselves under the less harsh and more acceptable Name of Deists . If you think fit to pay any Deference to Men , not only on the account of their Sobriety , but for their profound Learning and Metaphisical Acquirements , the two following , I doubt not , are unquestionable for both I mean Dr. Moor and Mr. Robert Boyle : The first of them defines the Soul of Man ( i.e. the Rational ) to be an immaterial Substance , endow'd with Life and the Faculty of Motion , vertually containing in it Penetrability and Indiscerpibility . The judicious Esquire * Boyle has been pleas'd to own , That he knew of nothing ( naturally speaking ) that was compos'd of Matter and a Substance distinct from Matter , except Man , who is made up of an Immaterial Form and a Humane Body . It were endless to cite the Opinions of all Learned Men , who have deliver'd their Sentiments about this Subject . I find in the general , with very little variation , they have concluded thus , That the Superior or Rational Soul in Man , is a most pure Substance , Immaterial , Penetrable and Indivisible , Essentially Vital , Perceptive and Appetitive , animating an Humane organized Body . Before I set about the justifying this Definition , I conceive it requisite that we have a right understanding , not only that there is an essential Difference between ou● Souls , and those of other Creatures , but wherein also the same consists : For give me leave to take notice to you , I am apt enough to believe , with a certain late * Author , That the Cart●sian Hypothesis , which allows Brutes to be no more than insensible Mac●i●●s , has been very injurious to our rightly conceiving the reasonable Soul of Man ; for indeed the Notion in it self , notwithstanding its many Favourites , is so repugnant to common Observation and Experience , and withal so very harsh and incredible , that had it not been for the blind respect which is paid by most Men to its Founder , on the account of his Ingenuity and Penetration of Thought , it cou'd never have so long impos'd upon the Credit of his Disciples . Neither is it to be thought strange , That Cartes , who had deny'd the possibility of sensible Atoms , shou'd start this Assertion concerning Brutes for the support of his Hypothesis : for when he had allow'd but one Principle , both of Sense and Reason to Man , and endeavour'd to prove this Principle superiour to any Power in Matter , when after this the whole stress of our Immortality was laid upon the Immateriality of the Soul , he did well enough foresee , that by granting Sense to Brutes , he must also grant them actuated by a Principle above Matter , and Immateriality being his grand Proof of Immortality , they must necessarily come in with Man for a share in this Prerogative : To avoid which Absurdity , being at the same time unable to understand that meer Matter , however modify'd , shou'd be capable of Sensation , he fixes upon one as great , and tells us there is none but Man amongst the Creatures , that is both capable of Sense and Reason , and that Brutes are only some of the more curiously contriv'd Machins , devoid of Sense , Feeling or Perception . Thus much may indeed be said in the behalf of this great Man , That it is really unaccountable to Humane Reason that Matter shou'd be sensible : but yet it was too bold an Adventure , utterly to deny its possibility , when at the same instant we have a full Assurance that it is so . It is altogether as unintelligible , that Matter and Spirit shou'd influence , and have such mutual Commerce with each other as we experience in our selves . However inconsistent both may seem to our finite Understandings , they are by no means to be thought so with a Divine and Infinite Capacity or Power : upon which account , and the certain assurance that Brutes are capable of Sensation , those who allow'd hereof , but yet wou'd have Sense and Reason to arise from the same Source , were reduc'd to that miserable Subterfuge , That it was possible the Souls of Brutes were but so many particular Eradiations or Effluxes from the Spring of Life above , when and wheresoever there is any fitly prepar'd Matter capable to receive them , and to be actuated by them , to have a sence and fruition of themselves in it so long as it continues such , but so soon as ever those organized Bodies of theirs , by reason of their Indisposition , become incapable of being farther actuated by them , then to be resum'd again , and retracted back to their Original Fountain . In supposing thus we must believe , both a prae and post Eternal Existence of brutal Souls ; but if this won't do , there are others who wou'd perswade us of the probability that the Souls of Brutes , as they are created out of nothing , may be annihilated by the same Power , and so with as much likelyhood may the Soul of Man. These are some of the dangerous Consequences and Inconveniencies attending that monstrous Opinion , That Reason and Sensation are Affections of one and the same Soul. To remove which Difficulties , and in order to our arrival at a clearer Knowledge of our whole Compositum , I shall as briefly as I can , attempt a Proof that the Soul of Brutes , altho' sensible , is Corporeal . That Brutes are sensible ( says a late * Author ) we have the same certainty as one Man can have that another Man is sensible , supposing that other Man were Dumb. I cannot feel the Impressions made upon another Man of Pain , Hunger and Thirst , but must judge of them by outward Indications : and I have all the same outward Indications that Brutes feel all these , as I have that any Man feels them ; and therefore it wou'd be ridiculous to go about to prove this by particular Instances . That the Brutish Soul is Material , I come to understand because it is extended and divisible , being made up of the Vital Spirits and the Arterial Blood their Vehicle , and by the Rivulets of the Nerves they are communicated from the Brain to all the Sentient parts of the Body , which therefore are endow'd with the power of performing Animal Actions . If you object , That this will prove no more than that the Immaterial Substance is so closely united to the Material , that it perceives every impression made upon the Body . I reply , That we cou'd not then feel distinct Pains in several parts , but the Pain must be equally felt over the whole Body ; for the Soul b●ing indivisible , it cannot feel in parts , but the whole must feel , and con●equ●ntly the whole Body seem in equal pain : Neither , if this were true , could there be any degrees of Pain in the S●nti●nt Parts , but a Cut in the Flesh wou'd s●art as much as a Cut amongst the Nerves , for there can be no Reason assign'd why i● shou'd be otherwise , but because there is more of the sensible Nature in one part , than there is in another , but how can there be more or less when the whole fe●ls both ? wherefore if there are degrees of Pain in the Sentient Parts , if we c●n feel pain in this part , and none in the other , and can at once feel several distinct Pains , in several distinct parts , then the Soul must either feel by parts , which an Indivisible cann●t , or Sensation must belong to another Principle whose Properties are Extension and Divisibility , and if those Properties do not belong to Body , or can belong to Spirit , we have no Notion either of Body or Spirit . Whoever throughly considers this Argument , will find that the Judgment of most Learned Physician ▪ concur with this Opinion , of the Corporiety of the Souls of Brutes ; and that the same is plainly hinted in those places of * Scripture which relate to the Jewish Prohibition of Eating Blood , because the same contained the Life or Soul. For as our Animal Spirits 〈◊〉 off by what we call the insensible Transpiration , we are sensibly enfeebled , and grow unactive till there are new ones ma●e out of the Arterial Blood , which Blood must be again s●p●ly'd by Corporeal Nourishment . Thus we see Bodies , un●●●ustom'd to hot Countries , in those places their Po●es are so much open'd as to cause the Spirits , flying away in such quantities that the Life would soon expire , without the assistance of spi●●tuous Liquors , which give a speedy supply of Spirits . On the other hand we find , Dormice will sleep whole Months without the help of Food ; but if you observe those Creatures in their sleep , they are stiff and cold , their Pores are so contracted , that the Life cannot fly off , and therefore they want no Recruit ; but when warmth awakens them , whereby their Pores are opened , they can fast no longer than other Creatures : therefore if the Animal Life flies off by parts , which are again renew'd by Corporeal Nourishment , it is a clear Evidence that the Soul of Brutes , or Animal Life , is Corporeal ; and by this we come to a plain and true Notion of Death , that it is not ( as usually defin'd ) a Separation of the Soul and Body , which is but a Consequence of Death but an absolute Extinguishment of the Animal Life or Vital Flame . For to suppose that meer Animals are a Compound of Matter and Spirit , and that Death is only a Separation of them , is to ridicule all the Natural Arguments for Man's Immortality , by making them hold as strong for the Immortality of Brutes ; which is both against Divinity and Common Sense . And indeed , the reason why some Physicians ( who of all Men should admire most the wonderful Works of Creating Wisdom ) have been Atheistically inclin'd , is , because they are able to demonstrate that Sense is made by Matter and Motion , and therefore have carelesly concluded Reason to spring from the same Principle , and all our Actions to be accounted for by Mechanism : and those Men help much to the Confirmation of this Opinion , who assign the Office of Sensation to the Rational Soul , and allow Reason to other Animals ; there is no Adversary to Religion , but will readily grant the Animal Life and Rational Soul to be the same thing ; and that all Animals are Rational ; but then he subjoyns that the Animal Life is Corporeal : and therefore concludes that Rationality is no Argument either of Immateriality or Immortality . My Lord Bacon upon this Subject delivers his Opinion in the following words : The sensible Soul , or the Soul of Beasts , must needs be granted to be a Corporeal Substance , attenuated by Heat , and made invisible : let there be therefore made a more diligent Enquiry touching this Knowledge , and the rather for that this Point , not well understood , bath brought forth superstitious and very contagious Opinions , and most vilely abasing the dignity of the Soul of Man , of Transmigration of Souls out of one Body into another , and lustration of Souls by Periods of Years , and finally of the too near affinity in evey point of the Soul of Man with the Soul of Beasts . This Soul in Beasts is a principal Soul whereof the Body of the Beast is the Organ ; but in Man th●s Soul is it self an Organ of the Soul Rational . Having made this Enquiry into the Soul of Brutes , and given , I hope , sufficient proof that the same is Corporeal , we shall next inform our selves what Knowledge they are endow'd with , and enquire whether or no there is a Principle of Reason in the most subtil of their Actions . Our common Observation may assure us , That all the Actions of meer Animals are either the Effects of a bare Sensitive Nature , which in various degrees is common to all ; or of Sensitive Creatures , as they are fram'd of this or that peculiar Species or Kind : for what those Creatures act according to the Nature common to all , is plainly the Effect of bare Sensation : We see Ideots do as much , who have no use of Reason ; they distinguish who feeds them , and fear who beats them . Outward Objects must affect the Animal Spirits , the Animal Spirits must make Traces in the Brain , and lodge those Idea's , and so far Will and Reason have nothing to do . And altho' the Actions of meer Animals , as they are of this or that peculiar Species or Kind , seem somewhat agreeable to Reason , yet they prove only a wise Author of their Beings , and that the more strongly , because 't is visible that those Actions are not the Effects of a reasoning Principle in those Creatures , for Actions that are constantly agreeable to Reason must be somewhere directed by Reason , but they are not the Effect of Re●son in those Creatures . In earthly created Beings , we find Reason is improv'd by degrees , from a Series of Observations or from Information : Men cannot conclude or reason about any thing but a Posteriori , from the operation and effects of things ; but meer Animals act according to their Nature , immediately and without observation ; which are so many Demonstrations that they are instructed by a secret Instinct , and not by Reason , or a Knowledge of what they do , for they ever act according to their Natures , when by plain and visible Accident they act against the most apparent Reason . One wou'd think a little , very little Reason wou'd instruct Creatures that they cou'd not eat when their Mouths are sewed up , at least a trial might learn them that knowledge ; yet stitch up the Mouth of a Ferret day after day , and for all that he 'l as warmly pursue the Rabbits for his food , as if his Jaws were at liberty . Farthermore , Meer Animals must act according to their kind , when so acting is visibly their certain ruin . Take a Bull-dog and muzzle him , throw him Bones that he may find he cannot open his Mouth , ●●t after that shew him a Bull , and he shall as boldly attack the Bull , as if he had no Muzzle on . Again , It is certain that young Birds bred in Trees , will starve with Meat before them if it be not put into their Mouths , whereas those whose Kind breed on the Ground , can never be taught to gape for their Food , but so soon as batch't betake themselves to seek out and pick up their food . These I say , with a thousand Instances of the like nature , are evident Marks of a Providential Wisdom , because they are Rational Actions , many of them at least perform'd not accidentally , but constantly , by Irrational Agents . Understanding being got by a Series of Experiments , Observations or Information , therefore it is some old Arts are improv'd , some quite lost , some new ones found out , but all meer Animals act the same yesterday and to day ; thus far they always went , and no farther : which fully proves they were originally compell d and limitted to act according to their Kind , and had nothing to do with Will or Reason . It may be objected , That several sorts of Animals are very d●cible Creatures , and learn several things , by the Discipline of Mankind , which wou'd make one ready to think that those Creatures have some degrees of Reason . To which , I say , thus far is prov'd that those Creatures do act artificially , and for ends , without Deliberation and Knowledge ; and those being the chief ends for which they were made , we cannot reasonably suppose that they shou'd blindly act that part , and yet have the use of Reason in things of lesser moment . It must therefore be concluded , that the utmost extent of their Ability is to do , and not to know ; and therefore tho' by the Impressions made upon the Senses , they may be forced to do what their Nature is capable of doing ; yet this is all from the Senses , and Reason but begins where the Senses end . To do and to know why we do , proceed from different Principles : 't is true , the most docible Creatures may mimick several things they see Men do , yet can they give us no Indication that they know why or to what end they do them : for that their Souls being Corporeal , it follows necessarily , that all their Motions must be made either by an External or Internal Force or Impulse ; whereas Will and Reason can be no other than the Powers of a self-moving Principle , which is a spiritual immaterial Essence . Sense and Imagination can conceive nothing but what is Corporeal ; and the highest Conceptions which depend on Sense , amount no higher than Imagination , which likewise is unable to receive any other than Corporeal Idea's : Nor can it reflect or make any Conclusions about what it perceives . So that Brutes may very well be thus far endow'd without any such thing as a Rational Exertion . For a farther Explanation hereof , I shall give you the Descriptton of a Learned Man of the Mechanic Process by which Brute Animals come by all their Habits , and that acquir'd seeming Knowledge which tho' in some degrees it surpasses their Natural Instincts , is however most strictly ty'd to Sense and Imagination . When the Brain , saith he , in the more perfect Brutes grows clear , and the Constitution of the Animal Spirits becomes sufficiently lucid and defaecated , the Exteror Objects being brought to the Organs of the Senses , make Impressions , which being from thence transmitted for the continuing the Series or Order of the Animal Spirits inwards towards the streaked Bodies , affect the common Sensory , and when as a sensible impulse of the same , like a waving of waters , is conveyed farther into the callous Body , and thence into the Cortex or shelly substance of the Brain , a Perception is brought in concerning the Species of the thing admitted by the Sense , to which presently succeeds the Imagination , and Marks or Prints of its Type being left , constitute the Memory : but in the mean time , whilst the sensible Impr●ssion being brought to the common Sensory ●ffects there the Perception of the thing felt , as some direct Species of it tending farther creates the Imagination and Memory , so other reflected Species of the same Object as they appear either Congruous or Incongruous , produce the Appetite and local Motions its Executors : that is , the Animal Spirits looking inwards for the Act of Sension , being struck back , leap towards the streaked Bodies , and when as these Spirits presently possessing the beginnings of the Nerves irritate others , they make a Desire of flying from the thing felt , and a Motion of this or that Member or Part to be stirred up ; then because this or that kind of Motion succeeds once or twice to this or that Sension , afterwards for the most part this Motion follows that Sension as the Effect follows the Cause , and according to this manner , by the admitting the Idea's of sensible things , both the knowledge of several things , and the habits of things to be done , or of local Motions , are by little and little produced . For indeed from the beginning almost every Motion of the animated Body , is stirred up by the Contact of the outward Object , viz. the Animal Spirits residing within the Organ are driven inward , being stricken by the Object , and so ( as we have said ) constitute Sension or Feeling , then like as a stood sliding along the banks of the shoar , is at last beaten back : so because this waving or inward turning down of the Animal Spirits , being partly reflected from the common Sensory , is at last directed outwards , and is partly stretched forth even into the inmost part of the Brain , presently local Motion succeeds the Sension , and at the same time a Character being affixed on the Brain , by the sense of the thing perceiv'd , it impresses there Marks or Vestigia of the same for the Phantasie and the Memory then affected , and afterwards to be affected ; but when as the Prints or Marks of very many Acts of this kind of Sensation and Imagination , as so many Tracts or Ways are ingraven in the Brain , the Animal Spirits oftentimes of their own accord , without any other forewarning , and without the presence of an Exterior Object , being stirr'd up into Motion , forasmuch as the fall into the footsteps before made , represent the Image of the former thing , with which , when the Appetite is affected , it desiring the thing objected to the Imagination , causes spontaneous Actions , and as it were , drawn forth from an inward Principle . As for Example sake ; The Stomack of an Horse feeding in a barren Ground or Fallow-land , being incited by Hunger , stirs up and variously Agitates the Animal Spirits flowing within the Brain ; the Spirits being thus moved by accident , because they run into the footsteps formerly made , they call to mind the former more plentiful Pasture fed on by the Horse , and the Meadows at a great distance : then the imagination of this desirable thing ( which at that time is cast before it by no outward Sense , but only by the Memory ) stops at the Appetite : that is , the Spirits implanted in the streaked Bodies are affected by that Motion of the Spirits flowing within the middle part or marrow of the Brain , who from thence presently after their formerly accustom'd manner , enter the Origines of the Nerves , and actuating the nervous System after their wonted manner , by the same Series produce local Motions , by which the hungry Horse is carry'd from place to place , till he has found out the imagin'd Pasture , and indeed enjoys that good the Image whereof was painted in his Brain . After this manner the sensible Species , being intromitted by the benefit of the Exterior Organs in the more perfect Brutes , for that they affix their Characters on the Brain , and there leave them , they constitute the Faculties of Phancy and Memory , as it were Store-houses full of Notions ; farther stirring up the Appetite into local Motions agreeable to the Sensions , frequently they produce an habit of acting , so that some Beasts being taught or instructed for a long time , by the assiduous Incursions of the Objects , are able to know and remember many things , and learn manifold Works , i. e. to perform them by a complicated and continued Series and Succession of very many Actions . Moreover , this kind of acquir'd knowledge of the Brutes , and the practick Habits introduced by the Acts of the Senses , are sometimes promoted by other means to a greater degree of Perfection . Living Brutes are taught by Example , by the Imitation and Institution of others of the same , or of a divers kind , to perform certain more excellent Actions . Hence it is that the Ape so plainly imitates Man , that by some it is thought a more imperfect Species of him : for this Animal being extreamly mimical , as it is endow'd with a most caepactous and hot Brain , it imitates to an hair almost all the Gestures that it happens to see presently , with a ready and expeditious composing of its Members , and is furnisht with a notable Memory , and retains all its Tricks which it hath once acted , very firmly afterwards , being wont to repeat them at its pleasure . Yet notwithstanding t is very clear and apparent , that Brutes are directed to all things which belong to the Defence and Conservation of the Individuum , and that are to be done for the Propagation of their Kinds by a natural Instinct , as it were a Law or Rule fixed in their Hearts , when as therefore we behold for these ends , ordained by Divine Providence , Brutes to order their Matters wisely , and as it were by Counsel , no Man esteems this the Work of Reason , or any Liberal Faculty ; for they are led into these Enterprises by a certain Predestination , rather than by any proper Vertue or Intention . Having given you this Account of the Soul of Brutes , prov'd the same a Corporeal , Divisible Substance , whose peculiar residence is in the Blood and Spirits , and evinced their knowledge not to exceed the powers of Sensation and Imagination , it is time that we return to discourse of the Rational Soul of Man ; and if it can be discover'd that there is a Principle of Action in him which proceeds from a different way of Operation than Sensation doth , and that there are such Operations of this Soul which are not Imaginations , it will be then as clear that there is a Principle in Man higher than Matter and Motion , and impossible , without a spiritual immaterial Being , to solve those Appearances in him which thus transcend the Power of Imagination . The renowned Philosopher Gassendus has given sufficient proof , That the Sensitive Soul in Man is exactly the same with that of Brutes , Corporeal , Extended , Native , and Corruptible : but that the Rational is a Substance purely Incorporeal and Immortal . Dr. Hammond in his Notes upon Thessalonians , v. 23. says Man consists of three Parts : First the Body , which denotes the Flesh and Members . Secondly the Vital Soul , which Animal and Sensitive Soul is common to Man and Brute . Thirdly Spirit , which is the Rational Soul. This Division he confirms by the Testimony of Heathen Authors and ancient Fathers . So that those who disregard the Scriptures , may in these admirable Authors be furnisht with other Authorities ; but those who do , may consider what the Apostle saith in the foremention'd Text , viz. I pray God your whole Body , Soul and Spirit be preserved : to which we may add what he says in another place , The Word is sharper then a two edged Sword , piercing even to the dividing asunder of Soul and Spirit , and of the Joynts and Marrow . The meaning whereof is , Let things be never so closely united , God can separate them ; but then they must be in their nature separable , or else it implys a Contradiction . So that if the Soul and Spirit are separable , we have gain'd our Point ; if they are not , the Apostle has told us that can be , which cannot be . But further ; This Truth that there is two distinct Souls in Man , is by the Apostle demonstrated from the dictates of Internal Sense : I find ( saith he ) a Law , that when I would do good evil is present with me , for I delight in the Law of God after the inward Man. But I see another Law in my Members , warring against the Law of my Mind , and bringing me into captivity to the Law of Sin , which is in my Members . So then with my Mind I my self serve the Law of God , but with the Flesh the Law of Sin. Now what can be more expressive of two several perceptive Souls in Man , whose Natures and whose Laws are contrary to each other ? But perhaps you 'l say , These contrary Laws do indeed arise because Man is a Compound of contrary Natures , yet there is but one perceptive Nature in him : but that Nature having the several Faculties of Reason and Sensation , and being united to Flesh , whereby the Sensitive Faculty may be gratify'd , hence arises the War between Sense and Reason . To which I answer , Thus far then we are agreed , that Sense is the Source of all Carnal Delights , Pains and Aversions , therefore Sense is no Faculty of the Spirit , or all Carnal Delights , Lusts and Passions spring from the Spirit : and what excellent sence would this make the Apostle speak , I find a Law in my Mind warring against the Law of my Mind ; so then with the Mind I my self serve the Law of God , but with the Mind the Law of Sin : for if Sense be a Faculty of the Mind , the Laws of Sense are are as much the Laws of the Mind as the Laws of Reason . The Soul and Spirit , by reason of their close unaccountable Union , have also unaccountable mutual Influences upon each other ; but for all that , their contrary Natures are very discernable : and to make Sense and Reason Faculties of the Spirit , is to make the Spirit as the Man , a Compound of contrary Natures ; for that Sense and Reason are of contrary Natures , is discernable from the natural and constant strugglings and contentions between them . Secondly , From the natural Fruit they bring forth , which is certainly contrary if Good and Evil are so : wherefore we may with all imaginable certainty , affirm the Souls of all meer Animals , and the Sensitive Soul of Man , to be Corporeal , but the Rational Soul of Man to be truly a Spiritual Immaterial Substance , if there were not such a Substance in him distinct from the Sensitive Soul of Brutes , and a Power Superiour to Sensation , we might reasonably interrogate with the Judicious Willis , Cur non Quadrupedes aeque ac Homo Intellectu & Ratiocineo polleant , immo Scientias & Artes discant : quandoquidem in utriusque preter Animas pariter Immateriales , eadem prorsus fit Conformatio Organorum Animalium , à quibus sane Animam rationalem dum in Corpore est , quoad Actus & habitus suos pondere constat , quoniam laesis aut impeditis Organis , horum privatio aut Eclipsis succedit : Quamobrem quod Bruti Anima iisdem ac Homo Organis utens , nihil praeclare scire nec supra Actus & Objecta materialia assurgere potest , plane sequitur illum ab Anima rationali diversam , insuter longe inferiorem & materialem esse . But to proceed , Those who hold no difference between the Soul of Man and Brutes , with respect to Essence , and at the same time will allow Sacred Authority , wou'd do well to consider whether it be reasonable to think the latter were endow'd with that Divine Spiraculum , which the former was honour'd with in his Creation : if they think it reasonable , they strike at the Mosaic Relation ; if they do not , let them tell me what that Spiraculum was , if not the Rational Spirit . And indeed , if this alone were well consider'd , we shou'd hear no more of the Rationality of Brutes , from those who acknowledge the Truth of Revelation . But farther ; That this Reasonable Soul is a Spiritual Incorporeal Substance , we have this to alledge , for that it is Rational and has a freedom of Choice , neither of which can possibly belong to Matter , for all the Motions of Matter are necessarily made , no Choice but Force must make its Motion , and that Force must be immediate , for Matter moves no longer than the Impulse lasts : but to deliberate and judge of a Train of Consequences , is no immediate impulsion of Matter , for those Consequences are not yet in Being , but only such as will be upon our acting thus or thus ; nay , perhaps only such things as may , but never will be ; but to choose to act ( as such power we have , and every Man feels it within himself ) purely in regard to those Consequences , is many times to act in opposition to all the immediate and strong Impresses of Matter ; and hence it is apparent , that neither Will nor Reason do belong to Matter , but to something vastly different . Again , The Animal Spirits make no other Impression on the Brain , than as things appear not always as they are , which Error is corrected ; yes , you 'l say , but 't is corrected by the Senses themselves . But what puts the Senses in the way and method to correct themselves ? If the Senses are their own directing Power , then all Creatures that are alike sensible wou'd be alike knowing ; and meer Animals wou'd be daily finding out new Arts and Inventions as well as Man. It is impossible to give the least shadow of a Reason why it should be otherwise , unless we allow a Principle in Man which Brutes have not : we see , except Man , all Creatures of the same kind run in one constant and setled Method , whilst he is not only learning from every thing he sees , but invents how to learn and try the Truth or Falshood of this or that Invention by Experiments ; and sometimes he finds himself in the right , sometimes in the wrong : Now , tho' in these Cases the Truth or Falshood of this or that Invention is proved by the Senses , yet the Invention preceded the Proof , and therefore could not be from the Information of the Senses . Besides , 't is yet more evident those Inventions are not from the Senses , but from another Principle , because the same are sometime , false , and will not hold ; but when we come to prove them , our Senses will bring in no such Appearances : For altho' we know nothing but a posteriori from the Operations and Effects of Things , yet from visible Operations and Effects , we can consider and reason about the Nature of the Invisible Operator , as from the Beauty and Order of the Universe , we reason that there must be a mighty Wise and Invisible Power that framed and continues the same . Now the Impressions of Matter upon Sense go no farther than so these Appearances are , and here of necessity we should ever rest , had we no other Principle but Matter , and cou'd never enquire how or why things come to be so ; but when we advance to the Notion of an Invisible Operator , then certainly we outfly our Senses , unless our Eyes are so good as to see an Invisible Object : But suppose there is no such Invisible Object , but that all our Notions concerning such a Being are but meer Chimaera's , let us for Argument sake suppose all that , however whether the Notion of an invisible Incorporeal Operator be true or false , so much is true , that there is such a Notion amongst Men , and that it is a full Evidence that there is an incorporeal Principle in Man , because Matter cannot possibly impress or be imprest with any other but material Idea's ; therefore were Man's whole Compositum pure Matter , he cou'd not possibly stir beyond material Idea's , and the World had never heard of Immaterial Substance . To confirm this , I shall here add the Opinion of one whose Sentiments upon other Matters I have elsewhere made bold with . The Considerations ( saith he ) which may be alledg'd in favour of the Soul's Immortality , are either Physical or Moral : The former are such as arise from the Nature of the Soul her self , and do all of them seem to refer to this one Capital Argument , The Reasonable Soul of Man is Immaterial , and therefore Immortal : The reason whereof is , what wants Matter wants likewise Parts into which it might be distracted or dissolved ; and what is incapable of being dissolved , must of necessity always continue to be what it is : for whatever is of a Nature free from the Conditions of Matter or Body , doth neither carry the Principles of Dissolution in it self , nor fear them from External Agents . There are but two ways comprehensible by the Understanding , how any thing that hath Existence in Nature can perish ; the one is by the Exolution and Dissipation of the Parts of which it was composed ; the other by an absolute Adnibilation of its Entity , as the Schoolmen phrase it . The former way of destruction is peculiar to Corporeals , and the latter may be competent to Incorporeals : But to argue à possi , ad esse , that God doth , or will adnihilate any thing , because it as in his power , is much below any good Logician to infer : nor are we to suppose any Innovation in the general state of things ; but that the Course of the Universe doth constantly and invariably proceed in the same manner or tumour of method , which was at first instituted by the Wisdom of the Creator . Now to prove that there is a power in us above the sensitive Soul or independent of Matter , notwithstanding this great Man was in some things tainted with the Cartesian Principles , he thus rightly argues , That if all our Cognition doth proceed originally from our Senses , as is affirm'd by Aristotle in his Maxim of Nihil in intellectu , &c. and that Intellection is made by Analogy , by Composition , Division , Ampliation , Extenuation , and the like ways of managing the Species or Images of things immitted into the common Sensory by the External Senses ; then certainly we can have no knowledge of any thing whereof we have no Image , and consequently without Imagination there is no Intellection ; so that in fine , to imagine and understand a Thing will be all one ; whereas to answer this we may affirm , that no Corporeal Image or Species is ever receiv'd into the Mind , and that pure Intellection as well of a Corporeal as Incorporeal thing is made without any material Image or Species at all . As for Imagination , to that indeed is requir'd the presence of some Corporeal Image to which the Mind might apply it self , because there can be no Imagination but of Corporeal things , and yet nevertheless that Corporeal Image doth not enter into the Mind . The truth is , the Intellect also makes use of Images conceiv'd by the Phancy ( and therefore called Phantasms ) yet only as certain means or degrees , that progressing through them , it may at length attain the knowledge of some things which it afterwards perceives as sequester'd , and in a manner sublimed from those Phantasms : but this is that which doth sufficiently argue its being Immaterial , because it carrieth it self beyond all Images material , and comes to the Science of some things of which it hath no Phantasms . All the particular Knowledges that Man hath , or can have , concerning finite and compleat Entities ( except only the Notion of Being ) are only certain comparisons or respects between particular things ; but of respect there can be no Image or Representation at all in the Phancy , and therefore our Knowledge is without Images . All the particular Notions we have ( except of Being ) do belong to some one of the ten Praedicaments , all which are so manifestly respective , that no Man doubteth them to be so : In particular , Substance hath a respect to Being : Quantity doth consist in a respect unto Parts : Quality hath a respect unto that Subject which is denominated from it : Action and Passion result from the Union of Quality and Substance : Relation denoteth the respect betwixt the Relatum and Correlatum : Ubi and Quando arise from Substance consider'd with the Circumstances of Place and Time : Situation is from the respect of parts to the whole : Habit is a respect to the Substance wherein it is , as being the Propriety by which it is well or ill , conveniently or inconveniently affected , in regard of its own Nature . If you question the verity of the foregoing Assertion , exercise your Mind in seriously reviewing all these things that have been derived from the Senses , and see if you can find among them any such thing as we call a respect ; it hath neither Figure nor Colour , nor Sound , nor Odor , nor Taste , and so cannot possibly be represented to the Sense or Imagination : hence , I think , there is no need to doubt that the Notions of things in the Intellect or pure Understanding , are extreamly different from whatsoever is immitted into the Mind by the mediation of the Senses , and so that the Intellect hath a knowledge of some things independent of Corporeal Images or Idea's . For in simple Imagination the Mind doth always apply it self to the thing speculated , or the Image rather of that thing ; but in pure Intellection in quitteth the Image , and converteth it self upon it self ; the former Act being still accompany'd with some labour and contention of Mind , the latter free , easie and instantaneous . Now in the Phancy of Beasts , there is always a Conjunction of the Image of that particular good or harm they have formerly received from such or such things with the Images of the things themselves , which is all that can be said to render the subtilest of them Conscious , and is indeed the Cause of all those so much admir'd Effects called Sympathys and Antipathys amongst Animals of different kinds . Another sort of Actions evincing the Soul's Immateriality , are those whereby we do not only form to our selves Universals or Universal Notions , but also understand the reason of Universality it self ; for it being evidently impossible that any Corporeal thing should be exempted from all material Conditions and Differences of Singularity , as Magnitude , Figure , Colour , Time , Place , &c. and undeniably certain that the Understanding hath a power to divest them of all and every one of those Conditions and Circumstances , and to speculate them in that abstracted state devoy'd of all Particularities , it follows necessarily , that the Soul which hath this power so to abstract them , must it self be exempt from all Matter , and of a Condition more eminent than to be confin'd to material Conditions . To these few Reasons of the Immateriality of the Humane Soul , defumed from the Excellency of her Operations , I might here add a multitude of others of the same Extraction and equivalent Force , as in particular that of the Existence of Corporeal Natures in the Soul by the power of Apprehension : that of her drawing from Multitude to Unity : her apprehension of Negations and Privations : her containing of Contraries without Opposition : her Capacity to move without being moved her self : the Incompossibility of opposite Propositions in the Understanding , and sundry others , the least whereof is of Evidence and Vigour sufficient to carry the Cause against all those Enemies to her Immortality who wou'd degrade her from the Divine Dignity of her Nature , to an equality with the Souls of Brutes , that are but certain Dispositions of Matter , and obnoxious to Dissolution upon change of the same by contrary Agents . But farther , There is no Corporeal Faculty but what is confin'd to the Perception of only some one certain Genus of things , as in particular the Sight to Visibles , the Hearing to Sounds , &c. and tho' the Imagination seems to be extended to very many kinds , yet all those are contain'd under the Classis of Sensibles , and thence it comes that all Animals , endow'd only with Phantasie , are addicted only to Sensibles , no one affecting the knowledge of any thing which falleth not under the Sense : but the Intellect alone is that which hath for its Object , Omne verum , and as the Schoolmen speak , Ens ut Ens , every Being in the Universe , and therefore hath no mixture of Matter , but is wholly free from it and Incorporeal , a Truth so clearly revealed by the Light of Nature , that Anaxogoras and Aristotle both subscribed , Esse intellectum necessario 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immistum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam intelligit Universa . That Incorporeals are within the Orb of the Intellects Activity , and do not escape the apprehension of this unbounded and universal Capacity , needs no other proof besides that of our own sublime Speculations concerning the Nature of God , of Intelligencies , of Angels , of the Humane Soul , and whatever else belongs to the Science of Metaphysics , which teacheth us to abstract from all Matter and Quantity . Nay , I presume it will not be accounted Paradoxical in me to affirm , that Immaterial Objects are most genuine and natural to the Understanding , especially since Cartes hath irrefutably demonstrated that the knowledge we have of the Existence of the Supream Being , and of our own Souls , is more certain , clear , and distinct than the knowledge of any Corporeal Nature whatever , according to that Canon of Aquinas , Nulla res qualiscunque est , &c. The Moral Considerations , usually brought in defence of the Soul 's Incorruptibility , are principally three : 1. The Universal Consent of Mankind . 2. Man's inseparable Appetite of Immortality . 3. The Justice of God in rewarding good Men , and punishing evil Men , after Death . Now as Cicero judiciously observes , Omni in re , consentio omnium Gentium , Lex naturae putanda est ; and thus the Notion of the Soul's Immortality is so implanted in the Nature and Mind of Man , that whoso denies it doth impugn his own Natural Principles . As for that common Objection the Alteration observable in Infancy and old Age , we may answer with the great Master of Nature ( at least one so esteem'd by some ) Innasci , autem Intellectus videtur , & substantia quaedam esse , nec corrumpi , nam si corrumperetur quidem id maxime fieret ab habitatione illa , quae in Senectute contingit : nunc autem res perinde fit ac in ipsismet sensuum instrumentis ; si enim Senex , Occulum Juvenilem reciperet , non secus ac ipse Juvenis videret , unde & Senectus non ex eo est , quod quidquam passa Anima sit ; fed quod simile aliquid ac in Ebrietate morbisque eveniat , ipsaque intelligendi & contemplandi functio , propter aliquid aliud interius corruptum marcescit , cum ipsum interim cujus est passionis expers maneat . Which words consider'd , we have good reason to affirm , that all that Change which the Epicurean would have to be in the Rational Soul or Mind , during the growth of the Body in Youth , and decay of it in old Age , doth not proceed from any Mutation in the Soul it self , but some other Interiour thing distinct from it , as the Imagination or Organ of the common Sense , the Brain , which being well or ill affected , the Soul it self suffereth not at all , but only the Functions of it flourish or decay accordingly ; for as the Philosopher remarks , if it were possible to give an old Man a young Eye , and a young Imagination , his Soul would soon declare by exquisite vision and quick reasoning , that it was not she that had grown old , but her Organs ; and that she is capable of no more Change from the impairment of the Body , than is usually observed to arise ( pro tempore ) from a fit of Drunkenness , or some Disease of the Brain : so that it is evident from hence , that whatever Change Men have thought to be in the Soul by reason of that great decay , generally attending old Age , to not really in the Soul , but only in the Imagination and the Organs thereof , which are not so well dispos'd as in the Vigour of Life . In like manner are we to understand that the Soul , when the Members grow cold and mortify'd , doth then indeed instantly cease to be in them , yet is not cut off by piece-meal , or diminisht and gradually dissipated , but the whole of it remains in so much of the Body as yet continues warm and perfused by the Vital Heat , until ceasing longer to animate the principle Seat of its Residence , whether the Brain or Heart , it at length bids adieu to the whole , and withdraweth it self entire and perfect : so that Death is an Extinction of the Vital Flame , and not of the Soul , which , as Solomon calls it , is the brightness of the Everlasting Light , the unspotted Mirror of the Power of God , and the Image of his Goodness , and being but one , she can do all things , and remaining in her self , she maketh all things new . The like may be said with relation to those failings observable in swooning fits , which fall not upon the Soul , but on the Vital Organs , at those times render'd unfit for the uses and actions to which they were framed and accommodated : and if the Causes of such failings shou'd happen to be so violent as to bring on a sudden Death , then the Soul must indeed depart ; yet not by reason of any dissolution in its Substance , or imbecility in it self , but for want of those dispositions in the Organs of Life , by which she was enabled to enliven the Body . Now if ( saith this Author ) in such a Thesis or Proposition , which is not capable of being evinced by Geometrical Demonstration , there can yet be expected such substantial and satisfactory Reasons , Physical or Moral , as may suffice to the full establishment of its Truth in the Mind of a reasonable Man : If this be granted , I thence argue that the Soul is an Immortal Substance , and that its Immortality is not only credible by Faith or upon Authority Divine , but also demonstrable by Reason , or the Light of Nature . To be convinc'd of our Immortality , and satisfactorily perswaded whether or no there is any thing in us , which shall not perish with the Life we are shortly to lay down , is of so great and so important Consequence , that I can readily expect your forgiveness , if I trespass upon your Patience , and inlarge a little farther upon this weighty Argument . That there is somewhat in us , essentially differing from , distinct and superior to other Animals , or that the Rational Soul of Man bears no Analogy with the Souls of other Creatures , is farther elegantly toucht upon in these words of Dr. Willis . The Eminency of the Rational Soul above the Brutal or Corporeal , shines clearly by comparing either both as to the Objects , and to the chief Acts or Modes of Knowing . As to the former , when●● every Corporeal Faculty is limited to sensible Things , the Object of the Humane Mind is every Ens , whether above or subl●mary , material or immaterial , true or fictitious , real or intentional . The Acts or Degrees of Knowledge common to either Soul , are vulgarly accounted these three ; to wit , Simple Apprehension , Enunciation , and Discourse : How much the power of the Rational excels the other which is Corporeal , we shall consider , 1. The knowing Faculty of the Corporeal Soul is Phantasie or Imagination , which being planted in the middle part of the Brain , receives the sensible Species first only impressed on the Organs of Sense , and from thence by a most quick irradiation of the Spirits deliver'd inwards , and so apprehends all the several Corporeal Things according to their Exterior Appearances , which notwithstanding , as they are perceived only by the Sense ( which is often deceived ) they are admitted under an appearing , and not always under a true Image or Species : for so we imagine the Sun no bigger than a Bushel , the Horizon of the Heaven and the Sea to meet : the Stars not to be far distant from us in the Horizon , that in respect of us there are no Antipodes . Farther , we may think the Image in the Glass , or in a Fountain delineates it self , that the Echo it self is a Voice coming from some other place ; that the Shoar moves when we are upon the Water ; yea , and many other things being receiv'd by the Sensories , whilst Phansie is the only guide , seem far otherwise than indeed they are . But the Intellect presiding o're the Imagination beholds all the Species deposited in it self , discerns or corrects their Obliquities or Hypocrisies , sublimes the Phansie there drawn forth , and divesting it from Matter , forms Universal Things from Singulars . Moreover , it frames out of these some other more sublime Thoughts , not competent to the Corporeal Soul , so it speculates and considers both the Nature of every Substance , and abstracted from the Individuals of Accident , viz. Humanity , Rationality , Temperance , Fortitude , Corporiety , Spirituality , &c. being carried higher it contemplates God , Angels , it Self , Infinity , Eternity , and many other Notions far remote from Sense and Imagination . And thus as our Intellect in these kind of Metaphisical Conceptions , makes things almost wholly naked of Matter , or carrying it self beyond every sensible Species , considers or beholds them immaterial and immortal , because if this aptness or disposition were Corporeal , as it cou'd conceive nothing Incorporeal by Sense , so wou'd it suspect and deny that there were any such thing in the World. 2. It appears clearly that Phansie , or the knowing Faculty of the Corporeal Soul , doth not only apprehend simple things , but also compose and divide many things at once , and from thence makes Enuntiations because living Brutes in various Objects together , which are for food , discern things convenient from others inconvenient or unfit ; moreover , they choose out of these , things grateful , before others less grateful , and get them sometimes by force , sometimes by cunning , and as it were by stealth . A Dog knows a Man at a great distance , if he be a Friend he runs to him and fawns on him ; if an Enemy and fearful , he barks at him , or flies at him ; but if armed , or threatning him , he flies away from him . These kind of Propositions the Brutes easily conceive , forasmuch as some Species of the sensible Thing being newly admitted , meets with Species of one thing or other before laid up in the Memory , or being suggested by a natural Instinct , associates with them , or repulses them . But indeed , how little is this in respect to the Humane Intellect , which not only beholds all Enuntiations conceived by the Phansie , but judges them whether they be true or false , congruous or incongruous , orders and disposes them into Series of Notions accommodated to Speculation or Practice . Moreover , it restrains the Phansie it self , being too unstable , and apt to wander through various Phantasies , it calls it away from these or those Conceptions , and directs it to others ; yea , it keeps it within certain limits at its pleasure , least it should expatiate and divert too much from the thing propos'd , which without peradventure clearly indicates a Superiour Soul in Man , that moderates and governs all the Faculties and Acts of the Corporeal . Again ; The Humane Intellect not only eminently contains every Vertue of the Phansie , but from the Species perceived in it , deduces many other Thoughts altogether unknown to the Sense , and which the Phansie of it self cou'd no way imagine : For besides that it conceives the formal Notions of Corporeal Things , and abstracted from all Matter , and attributes to them Praedicates meerly intentional , yea and understands Axioms or first Principles alone , and as it were by a proper Instinct , without recourse to Corporeal Species , the same Mind also beholds it self by a reflected Action , it supposes it self to think , and thence knowing a proper Existency not to be perceiv'd , neither by Sense nor Phantasie , when in the mean time neither Sense nor Imagination ( of which no Images are extant ) do perceive themselves to know or imagine . The Rational Soul comprehends moreover , as it were by its own proper Light , God to be Infinite and Eternal , that he ought to be worshipped , that Angels and Spirits do inhabit the World , Heavens and Places beneath the Earth , that there are Places of Beatitude and Punishment , and many other Notions meerly Spiritual , by no means to be learnt from Sense or Phantasie . 3. The Prerogatives of the Rational Soul , and the differences from the other Sensitive and Corporeal , may be yet farther noted , by comparing the Acts of Judgment and Discourse or Ratiocination , which it puts forth more perfectly , and oftentimes demonstratively ; when these kind of Acts from this power in the Brutes are drawn forth imperfectly , and only analogically . We have already declar'd the utmost that Brutes can do , and how far they can go towards the Exercise of Reasoning and Deliberation , through innate Faculties and acquired Habits : which truly , if the whole be compar'd with the Functions of the Humane Intellect and its Scientific Habits , it will hardly seem greater than the Drop of a Bucket to the Sea. For to say nothing of that Natural Logick , by which any one endow'd with a free and perspicatious Mind probably , and sometimes most certainly concludes concerning Doubtful Things , or Things sought after , if we mind how much the Humane Mind , being adorned by Learning , and having learnt the Sciences and Liberal Arts , is able to work , understand , and search out , it wou'd be thought , tho' in a Humane Body , to be rather living with Gods or Angels ; for indeed here may be consider'd the whole Encyclopaedia , or Circle of Arts and Sciences , which ( excepting Divinity ) have been the Product or Creatures of the Humane Mind , and plainly argues the Workman , if not Divine , to be at least a Particle of Divine Breath , to wit , a Spiritual Substance , wonderfully Intelligent , Immaterial , and which therefore for the future must be Immortal . It would be tedious to rehearse the subtil Wiles of Logick , and the extreamly curious Web of Notions , or of the Reason of Essences or Beings , where the things of Natural Philosophy being unfolded by their Causes , are dissected as it were to the Life , the most pleasant Speculations , the profound Theorems , or rather Caelestial , of the Metaphysics or Supernatural Things ; yea , and the grand Mysteries of other Learning , first found out by Humane Industry : But above the rest , is it not truly amasing to see the most certain Demonstrations of the Mathematicks , and therefore akin and greatly alluding to the Humane Mind , its Problems and Riddles , how difficult soever , to be extricated with no Labour , yea , and many things of it attain'd , and most glorious Inventions ? What is it below a Prodigy , that Algaebra , from one Number or Dimension , which at first was uncertain and unknown , being placed , shou'd find out the quantity of another altogether unknown ? What shall I say concerning the Proportions of a Circle , a Triangle , a Quadrangle , and other Figures , and of their Sides and Angles variously measurable amongst themselves , being most exactly computed ? What besides that the Humane Intellect having learnt the Precepts of Geometry and Astronomy , takes the Spaces of inaccessible Places and their Heights , the Floor or Breadth of any Superficies , and the Contents of Solids , yea , the Dimensions of the whole Earthly Globe : measures exactly the Spaces of Hours and Days , the Times of the Year , the Tropicks by the Progress only of a Shadow ; yea , it measures the Orbs , Magnitudes , and Distances of the Sun and Stars , for a long time to come calculates and exactly foretels their Risings and Settings , Motions and Declinations , and Aspects one to another . We shou'd want time , shou'd we set about to enumerate the several portentous Things , either of the Practise or Speculation in the Mathematicks : Then , if passing over to Mechanicks , we consider the several Works and Inventions of Men , wonderfully made , there will be no place for doubting but that the Humane Soul , which can so curiously understand , invent , find out , and effect , I had almost said create , Things so stupendious , must needs be far different from the Brutal , and , as before is said , Immortal : especially for that living Brutes obtain only a few and more simple Notions and Intentions of Acting , yea , and those always of the same kind , not determined but to one thing altogether ignorant of the Causes of Things ; they know not Rights or Laws of Political Society ; they are ignorant of every the most intelligent Mechanic Art ; neither can they , unless taught by Imitation , till how to number Three . Since therefore , in few words , we have plainly detected in Man , besides the Corporeal Soul , such as is common with Brutes , the prints of another meerly Spiritual , we have abundant reason to conclude the same Immortal . Thus , Sir , have I endeavour'd to prove the Reasonable Soul a Substance independent of Corporiety , and that it is not only possible , but certain , that unless it shall please the Power who at first infus'd it , to annihilate its Being , it must outshine the Extinction of the Vital Flame , and can receive no Injury in its Substance , by the Destruction of that Body in which it had its Residence . The Arguments I have brought , are such , whose Solidity every Man may judge of , who is capable of a very little Reflection or serious Application of Mind : Tho' they are not all my own , yet are they such as naturally arise from a Philosophical or Physical Enquiry , such as have been approved by the far greater number of Learned Men , and such whose Evidence it is impossible to withstand , without some secret reluctancy in our own Minds , and without ever being able to demonstrate that they are not true . The Sum of all that has been said upon this Matter will rest here , That since there is nothing more certain than this , that there is a Power in Man superiour to that of all meer Animals , and superiour also to that Power which Man himself hath as related to those Creatures , in their Capacity to be Sensible and to Imagine : It is necessary to consider seriously , what that Power can be , and in what Subject the same is plac'd . If you say you apprehend it to be no more than a meer Temperament , a Harmony , or you know not what kind of Disposition resulting from the Matter of his Composition , I wou'd then beg you to remove my Doubts , and to satisfie me how it comes to pass that Brutes are not thus endow'd with the same ? For if this high Prerogative of Reason had its dependence , as Sense and Imagination have , upon a Conformation or Mechanic Structure of the Animal Organs , most certainly other Creatures must be alike dignify'd whose Brains bear so exact Affinity , and in the Parts of which there is so great Analogy , Resemblance , or Similitude : For here your Anatomical Disquisition will inform you , that if you consider its outward Coverings and Vessels , they have ( at least some of them ) the like Membranes , viz. the Dura and Pia Mater , the like Veins , Arteries and Nerves : If you consider its Division , there are the like Hemispheres or Lobes , the like Gyrations or Convolutions in its Surface , the same double Substance , viz. Cortical or Marrowy , the same common Basis , the Medulla Oblongata : If you consider its inward Substance , the like Ventricles , Glandules , Pinealis or Pituitaria , Nates and Testes , the Fornix , the Infundibulum , the Corpora Striata , &c. the like make also of the Cerebellum , where Sense and Motion , as also the Passions and Instincts meerly Natural , tho' in some measure they depend upon the Brain , are more properly performed here , and in the Medulla Oblongata . The Brain then of Brutes thus exactly corresponding with the Humane , and the Sensations being alike Mechanically perform'd in both , since the former show us not the least footsteps of any Capacity to Will or Reason , which are so eminently conspicuous in the latter ; the Power which exerts the same , must be more than Temperament , or any Priviledge of Conformation , which is so near alike in both , and which in its greatest Latitude can reach no higher than Sense , Imagination , Memory and Appetite : for it seems , saith the Learned Doctor , that the Imagination is a certain Undulation or Wavering of the Animal Spirits , begun more inwardly in the middle of the Brain , and expanded or stretched out from thence on every side , towards its Circumference . On the contrary , the Act of the Memory consists in the Regurgitation or Flowing back of the Spirits from the Exterior compass of the Brain towards its middle . The Appetite is stirred up for that the Animal Spirits being some how moved about the middle of the Brain , tend from thence outwardly towards the Nervous System . Now till you can make it out , how or in what Mechanic Structure or Disposition of the Brain and Animal Organs the Rational Faculty lyes conceal'd , and prove to us by Dissection , that there is any such part in the Humane Brain , whereof the more perfect Brutes are destitute , and wherein 't is likely the Acts of Reason shou'd be perform'd . Till this , I say , be done , it becomes you as a Man , as well as a Religionist , to believe with more than three parts of the Learned , as well as the unlearned World , That the Principle of Reason is placed in a Spiritual Indivisible Substance , or in something which neither depends on , nor can be the Result of any Material Disposition . Let me beg you ( Dear Sir ) to consider throughly the foregoing Paragraph . If it contains a Truth , I am sure 't is one of the highest Importance , and I must solemnly protest to you , that it seems to me almost a perfect Demonstration . It is no ways improbable but I may be deceived ; which if you surmise , or believe , let me request you , or some of your more Learned Friends the A — t s , to furnish me with some certain knowledge , That Mankind have been for some Thousand years impos'd on , deluded and abus'd , and that the Phaenomena of Will and Reason are at length intelligibly solv'd , without the Supposition either of Spirituality or Immortality . I must confess 't is some Mens Interest that the Rational , as well as Sensitive Soul , should be Material , and that both shou'd have their entire dependance on the Organization of the Brain . But it is no Man's desire , nor yet his belief , that it is so , can make it so , if it be otherwise . You your self must acknowledge it a very pitiful and weak Argument , that because you have reason to fear your Soul should be Immortal , or for that you wou'd by no means have it so , therefore it is not so . And truly ( however vain and triffling it appear ) this with a Grimace , a profane Witticism , or an impious Scoff , serve the far greater number of our Modern Infidels , instead of solid Proof and Demonstration ; but I expect a better Treatment from my Friend . There remains one thing to be taken notice of before I conclude , relating to the Power that a Man hath over his own Thoughts , or the freedom he has to act without an Impulse upon his Will ; and this , I think , seems the more necessary to be discust , because , if as some contend , Man has not an Internal Principle of Freedom , but is confin'd , restrain'd , or forcibly determin'd to act by an Impulse out of his own Power , I see not what great Advantage can redound to him from his being a Reasonable Creature , how he is to be accounted deserving Commendation or Dispraise , Rewards or Punishments , or indeed in what he differs from the Brutes themselves . I have neither room enough , nor yet at present any desire , to take notice of the perplexing Disputes and Arguments which some Men have rais'd upon our Liberty , or the want thereof : most of which , as I have reason to think , have been founded on Men's Ignorance in the Method of the Divine Understanding , for believing the Supream Being has praedetermin'd all Things from Eternity , not being able to reconcile Voluntary and Contingent Actions to his Praescience , they will not therefore by any means allow Man to be a free Agent . Dr. Charlton in his Reply to the Fatist , speaks pertinently to our present purpose . 1. Saith he , We are to abominate that execrable Opinion of Democritus , not only because it is uncapable of due Consistence with the Sacred and Indubitable Principles of Religious Faith , which ascertain that the Creation , Molition , Conservation , and constant Administration of all Things are impossible rightly to be ascribed to any Cause , but the Supream Being alone : but also because it is è Diametro repugnant to the Evidence of that Infallible Criterion the Light of Nature , which demonstrates the Soul of Man to be an arbitrary uncoacted Agent ; for that Man hath in himself a Power of Inhibiting or Suspending his Assent unto , and Approbation of any Object , the verity of whose Species is not sufficiently clear , but dubious , is a perfect Demonstration of the Indifferency or Liberty of his Intellect , and so also of its Charge , the Will or Faculty Elective . See Cartes his Princip . Philos. Part 1. Sect. 6. Nor is it a legal Process in the Pleas of Reason , to argue thus , That God hath left us to act our own Parts in the World , therefore he takes no farther care of us ; all the Occurrences of our Lives being either the necessary Subsequents or collateral Adjuncts of our own , either Natural or Moral Actions . For tho it be most true , that he hath endow'd us with an absolute freedom of our Wills ( an Evidence of his exceeding Grace and Benignity ) and that indeed which supports the necessity of our Rationality ; for if our Wills were subject to Compulsion , undoubtedly we shou'd have little or no use at all of our Reason ( since then our Objects wou'd be then both judged of and elected to our hands ) and so permitted us the enjoyment of our own entire Liberty ; yet hath he out of a compassionate Praenotion of the Deceptibility of our Judgment , prescrib'd us Rules whereby our Understandings may be directed in the Selection of Good , and Devitation of Evil ; or to speak more expresly . He hath set on our right hand real and true Good , on our left only specious and apparent ; the Election of either is dependent on our Will ; our Will is guided by our Judgment , and our Judgment is the Determination or Resolve of our intellect ( for without dispare , tho' common Physiology hath founded this Liberty on the Indifferency of the Will , yet is it radicated in the Indifferency of the Intellect or Cognoscent Faculty primarily and secondarily only in the Will , insomuch as that ever follows the Ma●●duction of the Intellect ) but yet that he might in a manner direct as to our Choice , He hath annexed Happiness as a Reward to invite us to the one , and Misery as a Punishment to deter us from the other . I have acquainted my self with the Opinions of very many Learned Men upon this Subject , and indeed I know of none of them who has written more satisfactorily than the Ingenious Mr. Lock ; a short Summary of whose Discourse on this particular Point , is in the following words . Liberty consists in a power to act or not to act , according as the Mind directs . A power to direct the operative Faculties to Motion or Rest in particular Instances , is that which we call the Will. That which in the train of our voluntary Actions determines the Will to any Change of Operation , is some present uneasiness , which at least is always accompany'd with that of Desire . Desire is always ●●●oe● by Evil to fly it , because a total freedom from Pain always makes a necessary part of our Happiness : But every Good , nay every greater Good , does not constantly move Desire , because it may not make , or may not be taken to make a necessary part of our Happiness : for all that we desire is only to be happy ; but tho' this general Desire of Happiness operates constantly and invariably , yet the satisfaction of any particular Desire can be suspended from determining the Wilt to any subservient Action , till we have maturely examin'd , whether the particular apparent Good we then desire , make a part of our ●●al Happiness , or be consistent or inconsistent with it , the result of our Judgment upon that Examination , is what ultimately determines the Man , who cou'd not be free if his Will were determin'd by any thing but his own Desire guided by his own Judgment . But farther ; In our enquiries about Liberty , I think the Question is not so proper , whether the Will be free , but whether the Man be free : Thus , I think , that so far as any one can by the Direction or Choice of his Mind , preferring the Existence of any Action , to the Non-existence of that Action , and vice versa , make it to Exist or not to Exist , so far he is free : For if I can by a thought of my Mind , preferring one to the other , produce either Words or Silence , I am at liberty to speak or hold my peace ; and as far as this power reaches , of acting or not acting , by the determination of his own Thought preferring either , so far a Man is free ; for how can we think any one freer than to have a power to do what he will ; so that in respect of Actions within the reach of such a power in him , a Man seems as free as it is possible for freedom to make him . Yet the inquisitive Mind of Man , willing to shift off from himself , as far as he can , all thought of Guilt , tho' it be by putting himself into a worse state than that of fatal Necessity , is not content with this , will have this to be no freedom , unless it reaches farther ; but is ready to say , a Man is not free at all , if he be not as free to will , as he is to act what he wills . Concerning a Man's Liberty therefore , there yet is rais'd this farther Question , whether a Man be free to will ; which , I think , is what is meant , when it is disputed whether the Will be free . As to that , I imagine , That willing or choosing being an Action , and Freedom consisting in a power of acting or not acting , a Man in respect of willing any Action in his power , once proposed to his Thoughts , cannot be free . The Reason whereof is very manifest ; for it being unavoidable that the Action depending on his Will , shou'd Exist or not Exist ; and its Existence or not Existence following perfectly the determination and preference of his will , he cannot avoid the willing the Existence or not Existence of that Action , it is absolutely necessary that he will the one or the other , i. e. prefer the one to the other , since one of them must necessarily follow ; and that which does follow , follows by the determination and choice of his Mind , that is , by his willing it ; for if he did not will , it would not be : so that in respect of the act of willing , a Man is not free ; Liberty consisting in a power to act , or not to act , which , in regard of volition , a Man has not , it being necessary and unavoidable ( any Action in his power being once thought on ) to prefer either its doing or forbearance , upon which preference the Action or its Forbearance certainly follows , and is truly voluntary . So that to make a Man free in this sence , there must be another antecedent Will to determine the Acts of this Will , and another to determine that , and so in Infinitum ; for wherever one stops , the Actions of the last Will cannot be free : nor is any Being , so far as I can comprehend Beings above me , capable of such a freedom of will , that it can forbear to will , i. e. to prefer the Being or not Being of any thing in its power , which it has once consider'd as such . This then is evident , A Man is not at liberty to will or not to will any thing in his power that he once considers of ; Liberty consisting in a power to act or not to act . Since then it is plain , a Man is not at Liberty whether he will will or no ( for when an Action in his power is proposed to his Thoughts , he cannot forbear volition he must determine one way or the other ) the next thing to be determin'd is , whether he be at liberty to will which of the two he pleases , Motion or Rest. This Question carries the Absurdity of it so manifestly in it self , that one might thereby be sufficiently convinc'd that Liberty concerns not the Will in any case ; for to ask whether a Man be at liberty to will either Motion or Rest , Speaking or Silence , which he pleases , is to ask whether a Man can will what he wills , or be pleased with what he is pleased with . A question which , I think , needs no Answer : and whoever can make one of it , must suppose one Will to determine the Acts of another ; and another to determine that , and so forwards . To avoid these and the like Absurdities , nothing can be of greater use than to establish in our Minds clear and steady Notions of the Things under consideration : If the Idea's of Liberty and Volition were well fixed in our Understandings , and carried along with us in our Minds , as they ought , through all the Questions are raised about them , I suppose a great part of the Difficulties that perplex Mens Thoughts , and entangle their Understandings , wou'd be much easier resolv'd , and we should perceive where the confused signification of Terms , or where the Nature of the Thing caused Obscurity . First then , It is carefully to be remembred , that freedom consists in the dependance of the Existence or not Existence of any Action , upon our Volition of it : and not in the dependance of any Action , or its contrary , on our preference : Or our freedom consists in our being able to act , or not to act , according as we shall choose or will. Secondly , We must remember that volition or willing is an act of the Mind , directing its Thoughts to the Production of any Action , and thereby exerting its power to produce it . Thirdly , The Will being nothing but a power in the Mind , to direct the operative Faculties of a Man to Motion or Rest , as far as they depend on such Direction . To the Question , what is it determines the Will ? the true and proper Answer is the Mind : for that which determines the general power of directing to this or that particular Direction , is nothing but the Agent it self exercising the power it has that particular way . If this Answer satisfies not , 't is plain the meaning of the Question , what determines the Will ? is this , what moves the Mind in every particular Instance to determine its general power of directing to this or that particular Motion or Rest. And to this I answer , The motive for continuing in the same state or action is only the present satisfaction in it : The motive to change is always some uneasiness ; nothing setting us upon the change of state , or upon any new action , but some uneasiness . This is the true Motive that works on the Mind to put it upon action , which for shortness sake we call determining the Will. I shall not descend farther into the Particulars of this Learned Discourse ; if you look it over , you will find many curious Thoughts , particularly in his Enquiry , Why the greatest positive Good determines not the Will , unless that our Desire be raised proportionably , and makes us uneasie in the want of it : for we must by no means confound our Will with our Desire . Desire it self being an uneasiness . Before I finish this Argument of the Power and Freedom which we experience in our selves , and that manifest liberty we have to assent , to deny , to choose or refuse what is presented to our Phantasies , I shall endeavour to solve some of those many Doubts , which seem to relate to the Moral conduct of our Lives , by which the wretched Subterfuge of the Libertine Coaction or Compulsion will be plainly refuted , and himself in all respects chargeable with his own Commissions , Omissions , or the Impiety of his Actions . That this may appear evident , I must desire you to keep in mind the following Proposition , That tho' the first Motions of our Minds are but little in our Power , and that we have not a perfect liberty to suppress every sudden Thought , Apprehension , Passion or Desire which are excited in our Minds , by unexpected Objects presented to our Imagination . If we are not able to stop them from appearing to us ; or cannot hinder them from coming into our Minds , yet is it in our power to deny our consent , or to assent unto the same : and in this very Assent or Denial are laid the Foundations of Vice and Vertue , and accordingly hereunto we must expect our Thoughts deserve the Character of Good or Evil. As for instance ; When I behold a beautiful Woman , altho' at the presentment of such an Object unforeseen and unexpected , I am perhaps unable to prevent some libidinous Idea in my Mind , yet is it wholly in any power to choose whether or no I will indulge the Thought , or take all Opportunities to continue the lewd Phansie ; or whether I should make it my business to satisfie my Concupiscible Appetite by a Carnal Embrace or Contact . Again , Supposing it impossible I shou'd keep my Thoughts from Wine , which at one time or other may be presented to me , yet have I full liberty to refuse Drinking , to consider whether any Prejudice may arise from it , or whether it be necessary I should impair my Health , or brutifie my Nature , by its extravagant use . I have the rather taken notice of these two Particulars , because I find Men so apt to cry out upon the Corruption of their Nature , the Frailty of their Composition . The Lascivious Man pleads the prevalency of the Temptation , which was too powerful for his Resistance , he cou'd not withstand it . So likewise says the Drunkard , he cannot help it , it is a natural Infirmity out of his power to overcome . In handling this Subject , the Learned * Archbishop of York has thus excellently deliver'd his Thoughts : When Temptations are presented unto us , tho' we cannot perhaps avoid the feeling some irregular Passion , Motion or Inclination within our selves , upon occasion thereof : yet is it ever at that time absolutely in our power , whether we will comply with those Passions or Inclinations , or not ; whether we will consent to them or not ; whether we will pursue them farther or not : Now if we do not consent , but endeavour to stop , to stifle and resist so soon as we are aware of them , there is yet no harm done , our Thoughts , how indecent or irregular soever , are but Infirmities : But if on the other side , we consent to any wicked Motion or Inclination that arises in us , let it come how it will , never so suddenly , never so unexpectedly , if we close with any Thought that prompts us to evil , so as to be pleased with it , to delight in it , to think of pursuing it till it be brought into action ; in that case 't is a folly to plead our Original Corruption , for in that very instant we become Actual Sinners , and Transgressors of the Law of God , the Obligation of which reaches to our very Hearts and Thoughts , as well as Actions , tho' yet we are not so great Transgressors , so long as our Sin is only in Thought or Desire or Purpose , as if it had proceeded to outward Action . All this is taught us for true Divinity by the Apostle James , in the first Chapter of his Epistle , v. 13 , 14 , 15. Let no Man say when he is tempted , I am tempted of God , for God tempteth no Man ; but every Man is tempted when he is drawn away of his own Lust and enticed . Then when Lust hath conceived it bringeth forth Sin ; and Sin when it is finished , bringeth forth Death . Which passage contains these three Propositions : 1. That no Man is drawn to commit Sin , by any state or condition that God hath put him into ; no nor by any Temptation either outward or inward that is presented to him . It is not a Sin to be tempted , nor yet to feel that we are tempted by some disorderly Inclination that arises in our Minds thereupon . But secondly , then our Sin begins , when we yield to the Temptation , when we are drawn away by our own Lusts , when they get the Victory over us , and we do consent to them , then Lust hath conceived , and bringeth forth Sin. But thirdly , Tho' the very consent of our Wills to a Temptation , be a Sin in us , yet is not that Sin so great as it will be afterwards when it is brought into Action : Sin in the desire or purpose is but an Embryo , or the first Rudiments of Sin , but when it comes to be acted it is then a Sin in its full Dimensions , and the Consequence of it will be fatal without Repentance ; for Sin when it is finished bringeth forth Death . Having thus hinted to you the power we have not , or in what our liberty does not consist , I will just mention to you the power we have over our own Thoughts , and take notice to you wherein that power or liberty consists : For if , say you , we be such Slaves to our Thoughts , and as it were necessarily subject to them , and passive under them , where is our freedom ? To this I answer , That we have not only a liberty of thinking , and can choose our own Thoughts ; but that liberty and freedom which we have in thinking , does consist in that , if we so please we may apply our Minds more vigorously to one sort of things than to another , and according to this application so will the most of our Thoughts be . It is in our power , amongst the multitude of Objects that present themselves to our Minds ( as for Instance , God , Vertue , Holiness , Heaven , Wealth , Power , Greatness , Preferment , fine Clothes , splendid Equipage , Sensual Pleasures , Recreations , Divertisements , Knowledge , Learning , Arts , and the like : I say , amongst all this Multitude of Objects that present themselves to our Minds ) it is in our power to determine our selves which of them we will dwell upon and make a business of , and accordingly , when at any time we have pitch'd upon any of them as a business , it is in our power to mind that business either more or less diligently : and if it be such , as that we mean in good earnest to concern our selves about it , it will then so fill our Minds , as that by its attendance we shall either prevent in a great measure other Thoughts from coming into our Heads , or if they do come in , they will not long stay there , but speedily give place to that which we make our more important business at that time : and the reason of this is plain , because our Natures are of that make , that two things at once cannot well possess our Minds ; and therefore , if we be intent about one thing , we cannot have much room or leisure for Thoughts of another Nature . I have spoke the more upon this Principle of Freedom , the mighty Priviledge of Man above his Fellow-Creatures , because I conceive it a Matter of the highest Consequence ; for if Man be not a free Agent , free to assent and free to deny , free to love , to fear , to hate , to admire , &c. we at once unhinge the Foundation of all true Religion , and put the most contemptible Brute in competition with him : we destroy the very Nature of Rewards and Punishments founded upon his Actions , and take every thing from him commendable or praise-worthy . But , saith the Atheist , we would have had him placed in such a Condition , that he should only have had a power or freedom to do everything he ought , but never to have had the liberty of forfeiting his Future Happiness . The Absurdity of this Desire or Expectation is so palpably conspicuous , that there is no Man can consider it without perceiving it : For if Mankind had been compell'd to the Duties of Religion , whether they wou'd or no ; or had there been a perfect Impossibility that any Man shou'd fall into Infidelity , in what I pray had layn the Advantage of a Religious Faith ; if Men , tho' never so desirous , could not be vicious , where had been the Benefit or the just Reward of Vertue ; if they had never the power of degrading their Natures , and falling into Luxury , Epicurism and Sensuality , who had ever heard of Temperance and Sobriety . Where wou'd be our Christian Fortitude and Magnanimity , if there were no Difficulties to be encountred , or Dangers to be overcome ; or in a word , what reason have we to value our selves for our Honesty , Justice , Charity , Patience , Resignation , if all these stood but for so many Cyphers or empty insignificant Sounds , as they must be , did we suppose our selves in such a state as this where we are hurried on by some unseen Impulse or Coaction , independent on the Powers or Faculties of our own Minds . I must confess there are some Places or Texts in the Sacred Writings , which seem at first sight to countenance this Opinion , That Man is not a free Agent , or invested with this Power which we contend for : But whoever will take the trouble of collecting the several Expositions , not only of Divines , but Philosophers , will find them all satisfactorily explain'd , their Scruples fairly remov'd , and the more natural and genuine Sense of them demonstratively asserted . There is no Person , that I know of , hath made so much Noise in the World about Liberty and Necessity , or about our acting necessarily , as Mr. Hobbs . That Man , saith he , is free to do a thing , that may do it if he have the will to do it , and may forbear if he have the will to forbear ; and yet if there be a necessity that he shall have the will to do it , the Action is necessarily to follow : and if there be a necessity that he shall have the will to forbear , the forbearing also will be necessary . The Question therefore is not , Whether a Man be not a free Agent ? that is to say , whether he can write or forbear , speak or be silent , according to his will ? But whether the will to write , or the will to forbear , come upon him according to his will , or according to any thing else in his own power ? I acknowledge this Liberty , that I can do if I will ; but to say I can will if I will , I take to be an absurd Speech . Again saith Mr. Hobbs , Every Effect must have a Cause to produce it ; that Cause must be sufficient to produce it , otherwise it had never been produced : if that Cause be sufficient , it must likewise be necessary to produce it ; for if any thing were wanting that was necessary to the Production of the Effect , it could not be effected , and thus the Effect comes to be produced necessarily , or of pure necessity . The Comparison stands thus ; The Will of Man must have some Cause , that Cause must be sufficient , if sufficient , likewise necessary , Ergo , Man's Will is necessitated . Whoever will trouble himself with a little Reflection , may easily unriddle this Mystery , and prove the Argument to be a meer Sophism , however strenuous it appear at the first view . The judicious Mr. E — d hath done it already to my Hand , and therefore I shall refer you to his Dialogues for a Solution . In the interim I shall be plain with you in this particular , That whatever Applause this Author may have gain'd in the World , and how much soever extoll'd for a Man of profound Thought , or a deep Judgment , I see nothing in him more taking than his manner of Expression ; in which he was indeed so peculiar and singularly fortunate , that many Men have been hereby so sooth'd and tickled into an Opinion of his Judgment , as to take all he says for granted , and to believe every thing new , till a farther Consideration discovers to them , that there is nothing more so than his stile and the order of his Thoughts . I have some reason to believe you tainted with this Man's Principles , on which account , as an Antidote against the Rest of his Heretical Opinions , I wou'd recommend you to the Writings of Bishop Lucy , my Lord C — n , Mr. W — and particularly to the lately mention'd E — d. When Men have degraded themselves into Beasts by practice , they wou'd have it thought by any means that 't is unavoidable for them to act otherwise than they do : From hence they take the Measures of their Opinions , and will allow of no Difference betwixt themselves and the pittiful●st Brute , but that Matter in them is fall'n into a more lucky Texture and Modification . And indeed , the Brutish Soul will very well serve all the ends of some Men , who to justifie their Sensuality , earnestly contend that they have nothing more to indulge , or gratifie besides their Animal Inclinations . But notwithstanding , whatever these Men think , this is a most undoubted Verity , That next to the Belief of the Being of God , the Perswasion of the Soul 's being Immortal is the great Basis of all true Happiness , the Hinge upon which all Religion turns : 'T is this that leads us both to contemn the Gratifications of the Flesh , and to be solicitous about a Happiness hereafter , tho' it be with undergoing some present Inconveniences ; nor is there any Truth whatever that hath a more powerful Influence upon the whole Course of our present Lives . Men may study to palliate and ease the Disquiet of their troubled Souls after what manner they please , yet still there will be some lucid Intervals , which will discover to them the possibility of a Life to come , and put them upon questioning the Certainty of their Souls perpetual Sleep , which , shou'd it happen to be a mistake , will prove one of the most dangerous and pernicious Consequence . Sic mihi ( saith the Eloquent * Cicero ) persuasi , sic sentio , Cum tanta celeritas sit Animorum , tanta memoria praeteritorum , futurorumque prudentia , tot Artes , tot Scientiae , tot Inventa , non posse eam Naturam , quae eas res contineat esse Mortalem ; cumque Animus semper Agitetur , nec principium motus habeat quia ipse se moveat , nec finem quidem habiturum esse motus , quia nunquam se ipse sit relicturus , & cum simplex Animi sit Natura , neque habeat in se quidquam admistum dispar sui , atque dissimile , non posse cum dividi : quod si non p●ssit , non p●ssit interire . There is a very remarkable Account I have somewhere read , of one whom we might reasonably believe , if he had ever heard of such a thing as Priestcraft , was above the reach of its Infection , and too well acquainted with the Knowledge of Material Powers ( at least in his own Conceit ) to admit or suffer an Imposition upon his Reason : not to keep you in suspense , 't is Aristotle I mean , of whom Averroes , one of his Commentators , gives this Encomium : Complevit Artes & Scientias , & nullus corum qui secuti sunt cum usque ad hoc tempus quod est mille & quingentorum Annorum quidquam addidit , nec invenies in ejus verbis Errorem alicujus quantitatis , & talem esse vertutem in Individio uno Miraculosum & Extraneum existit : & haec Dispositio cum in uno Homine reperitur dignus est esse divinus magis quam humanus . In another place he speaks thus : Landemus Deum qui seperavit hunc Virum ab aliis in perfectione , appropriavitque ei ultimam dignitatem humanam quam non omnis Homo potest in quacunque aetate attingere . Again , saith he , Aristotelis Doctrina est summa veritas , quoniam ejus Intellectus fuit finis humani Intellectus , quare bene dicitur de eo quod ipse fuit creatus & datus nobis ut non ignoremus possibilia sciri . Yet this wonderful Philosopher ( if we may credit this Character ) who has set so many Learned Men contesting about his Principles , and diving into his Opinion of the great Soul of Man , notwithstanding he had thought of all the subtil Subterfuges his Wit could devise , to evade acknowledging its distinct Subsistence , and amongst others had invented ( for he owns himself its first Broacher ) that impossible Notion of the Worlds Eternity , yet is it reported of him , that he was so fully convinc'd of the separate Being of his own Soul , that immediately before his Exit he is said earnestly to have cry'd out to this purpose , En dubitans vixi , moriensque , Animae quid accidet sum ignotus , Tu ergo Domine Essentiarum 〈◊〉 , Miserere mei . I hope now the preceding Passages will in some measure convince you of this great Truth , That it has been not only the Opinion of particular Men , but a kind of Universal Belief in Mankind that their Soul's wou'd survive their Bodies , and that the very Ethnicks themselves , who were capable of an abstracted Speculation , and thoroughly acquainted with the Powers of their own Minds , have by Evidence from Natural Light subscrib'd this Confession , either openly in words , or secretly , by their apparent Doubts and Fears of a Life to come . To conclude , Let me request you , when your Soul is the least ruffled with Anxiety or Perturbation , and your rational Faculties with Sensual Delights and Satisfactions : when your Mind is most serene , most Calm and Lucid , to divest your self but for some few Moments of all gross Ideas and material Images , and perhaps by the free and considerate Exercise of some Reflex Act , that Intuitive Knowledge may so inlighten your Understanding , as I hope to convince you that the Rational and Thinking Part of you , which enjoys this great Prerogative , must be infinitely above the Powers of Matter , under whatever Modification : and that your Capacity to know things by this kind of Reflection , which have no manner of Relation to Material Idea's , neither yet are represented in the Brain by any Corporeal Image , is perfect Demonstration that there are Beings of a Spiritual Incorporeal Nature , that your Superiour or Rational Soul is of this Class , infu●●●●● thereinto by the Almighty Author of all Things . I remain ( my very good Friend ) most affectionately Yours . London , Jan. 30. 1691 . POSTSCRIPT . THat the preceding Discourse may be the more entertaining , I have here taken an opportunity of presenting you with an Epitomy of the Sentiments of two famous Men. The Hypotheses are both new , or at least were never , as I have heard , deliver'd to us before in such Regular Systems : the First is that of Monsieur Malebranch , where discoursing of our Sensations , he endeavours to establish the following Notion , That they are neither such as we have all along accounted them , nor do they at all reside in those Parts we have supposed ; or to speak more intelligibly , That our Sense , whether of Heat , Colours , Tasts , Sounds , &c. is nothing real in the Object , nor yet in the Part which is believ'd the Sentient . To instance in one of these , that upon the approach of your Hand to the Fire , the Heat you apprehend , is neither in the Fire nor in your Hand , but a pure Modification of your Soul it self , which is thus variously modefy'd by the Supream Being at the presentment of the several Objects . In his Explaining this , he takes notice to us that in this approach of the Hand to the Fire , there is nothing but an invisible Motion in the Fire or Hand : in the former , by the continual Expulsion of igneous Particles against the Fibres of the Hand ; and in the Hand a Motion or Division of the same Fibres , by the intrusion of the fiery Particles . And thus , * saith he , that we may not neglect the Care and Preservation of the several Parts of our Bodies , it hath pleased the Almighty Maker of them to new modifie our Souls , after so wonderful a manner , that when any Danger approaches , which wou'd prejudice their make or structure , we shou'd apprehend our Pains and Disorders , and feel them as it were in those places where the Danger lyes , without conceiving at the same time the Modification of our Souls ; and this will hold in every of our Sensations , which are nothing real any where , unless in the Soul it self . This may now inform us that we should be very cautious in giving Credit to the Testimony of our Senses , which do for the most part involve us in most of our Mistakes ; for these are not given us to inform us of the Truth of Things , but only as they stand related to the Preservation of our Bodies . That this Argument may be enforced with a farther Perspicuity , here is another signal Instance of the general Errors into which ( amongst the other Senses ) our Sight betrays us , in reference to Light and Colours . When we have lookt upon the Sun , for some time , this is what passes in our Eyes and in our Souls , and these are the Errors we fall into . Those who know the first Elements of Dioptricks , and any thing of the admirable Structure of our Eyes , are not ignorant that the Rays of the Sun are refracted in the Crystaline and other Humours , and that they meet afterwards upon the Ret●●● , or Expansion of the Optic Nerve , which , as it were , furnishes with Hangings all the bottom of the Eyes , even as the Rays of the Sun , which pass through a Convex Glass , meet together in the Focus at two , three , or four Fingers breadth distant , in proportion to its convexity . Now Experience shows , that if one put at the Focus of the Convex Glass a little piece of Stuff , or brown Paper , the Rays of the Sun make so great an impression upon this Stuff or Paper , and agitate the small Particles thereof with so great a violence , that they break and separate them from one another : in a word , they burn them , or reduce them into Smoak and Ashes . Thus we must conclude from this Experience , that if the Pupil through which the Light passes , were so dilated that it wou'd admit an easie passage for the Rays of the Sun , or on the contrary , were so contracted as to obstruct them , our Retina wou'd suffer the same thing as the Paper or piece of Stuff , and the Fibres wou'd be so very much agitated that they wou'd soon be broken and burnt . It is for this Reason that most Men are sensible of a Pain , if they look upon the Sun but for one moment , because they cannot so well close up the Orifice of the Pupil , but that there will enter sufficient Rays to agitate the Strings of the Optic Nerve , with much violence , and not without danger of breaking them . The Soul has no knowledge of what we have spoke , and when it looks upon the Sun it neither perceives its Optic Nerve , no● any Motion in it . But that 's not the Error , 't is only a simple Ignorance . The first Error it falls into is , that it judges the Pain it feels , is in its Eyes . If immediately after looking upon the Sun , we go into a dark place with our Eyes open , the Motion of the Fibres of the Optic Nerve , caused by the Rays of the Sun , diminishes and changes by little and little : this is all the Change that can be perceived in the Eyes ; however , 't is not what the Soul perceives there , but only a white and yellow Light. Its second Error is , it judges that the Light it sees is in the Eyes , or upon the next Wall. In fine , the Agitation of the Fibres of the Retina always diminishes and ceases by little and little ; for when a Body has been shaken , nothing can be perceived in it , but a diminution of its Motion : but 't is not that which the Soul perceives in its Eyes ; it sees the White become an Orange colour , afterwards Red , and then Blue ; and the reason of this Error is , that we judge there are Changes in our Eyes , or upon the next Wall , that differ much as to the more or less , because the Blue , Orange , and Red colours which we see , differ much otherwise amongst themselves , besides in the more or less . These are some Errors which we are subject to in reference to Light and Colours ; and these Errors beget many others . Thus the Learned and Devout Father proceeds in this Sublime and Curious Speculation , and whatever Consequences may be drawn by designing Men from the Modification of our Souls by the Supream Being , as might be instanc't in some few Particulars , yet most certainly there are many weighty Truths , depending on this noble Theory : and whoever dives into the bottom of the Notion , may not unlikely find ( that however some Superficial Wits may calumniate and despise it ) his Divine Faith may be exalted , and a more profound Esteem and Veneration raised for that Power , from whom is derived all the Benefits we can enjoy . By a serious Enquiry of this Nature , we might undoubtedly arrive at a more certain Account of the Nature and Usefulness of that infinite number of little Beings , which we call Species and Idea's , which are as nothing , and which represent all things that we create and destroy when we please , and that our Ignorance hath made us imagine to render a Reason for Things that we understand not : we should likewise be enabled to show the solidity of their Opinion , who believe God is the true Father of Light , who only instructs all Men , without whom the most simple Truths cou'd not be intelligible , nor wou'd the Sun , how bright soever , be so much as visible to us . And of theirs who acknowledge no other Nature than the Will of God , and who upon such like Reflections have confessed , that the Idea's which represent the Creatures to us , are only the Perfections of the Divine Being , which answer to those same Creatures , and represent them to us . The second of these new Hypotheses , tho' I conceive its first rise from the same Fountain with the former , yet I find the same very strenuously pleaded for and judiciously vindicated by our Country-man Mr. Norris : and this is the Doctrine of the Divine Light , as it relates to the Humane Intellect : of which that I may give you a short Specimen , or briefly hint to you , I must take notice that in one part of his Treatise he cites Monsieur Malebranch , who considering with himself all the possible ways of Humane Understanding , or whereby we come to have the Idea's of things without us , makes this Division or Enumeration of them . 1. It is necessary that these Idea's should either proceed from the Objects : Or , 2. that our Mind has a power of producing them : Or , 3. That God should produce them either with the Mind when he creates it , or occasionally as often as we think of any Object . 4 Or that the Mind should possess in it self all the Perfections which it sees in things . Or 5thly and lastly , that it be united to some absolutely perfect Being that includes in himself all the Perfections of Created Beings . After this Enumeration , I find that both the Father , and after him Mr. Norris , have pitched upon the last of these , as the only Expedient to help us in the manner of our Knowledge or Understanding , and it is on the same Basis that the latter hath erected the following Scheme . I. Whereas , saith he , the Qu — rs talk of this Light within as of some Divine Communication or Manifestation only , I make it to be the very Essence and Substance of the Deity , which I suppose virtually to contain all things in it , and to be intimately united to our Minds . II. They represent this Light within as a sort of extraordinary Inspiration ( whence they have the name of Enthusiasts ) whereas according to my Notion , it is a Man's natural and ordinary way of Understanding . III. Farther ( if I mistake not ) They confine their Light within to some certain Objects , namely Moral and Spiritual Truths , in order only to the Direction of Practise , and accordingly make it a Suppliment to Scripture , which they say is not sufficient without it , nor indeed any more than a meer dead Letter . On the other hand I appropriate not this Divine Light to Moral or Spiritual Truths or Things , but extend it as far as all Truth , yea as far as all that is intelligible , which I believe to be perceived and understood in this Divine Light as I explain it . IV. They ( viz. the Q — rs ) make their Light within , a special Priviledge of a certain Order of Men , their own Party , not indeed as to the possibility , because they suppose all Men to be indifferently capable of this Divine Illumination , as may appear from their contending against Predestination , and for Universal Grace ; but tho' they do not make it a special Priviledge as to the possibility , yet they do as to the act ; making none but those of their own way to be actually inlighten'd by it : whereas , according to my Principles , this is no special Priviledge , but the common and universal Benefit of all Men , yea of all the Intelligent Creation , who all see and understand in this Light of God , without which there would be neither Truth nor Understanding . V. Again , By their Light within they understand some determinate form'd Dictate or Proposition , expresly and positively directing and instructing them to do so or so . Now according to my Notion , this Divine Light is only the Essential Truth of God , which indeed is always present to my Understanding , as being intimately united with it , but does not formally enlighten or instruct me , unless when I attend to it , and read what is written in those Divine Ideal Characters . VI. And lastly , they offer not any Rational or Intelligible account of the Light within , neither as to the thing , nor as to the mode of it , but cant only in some loose general Expressions about the Light , which they confirm with the Authority of St. John's Gospel , tho' they understand neither one nor t'other : Whereas I have offer'd a Natural , Distinct , and Philosophical way of Explaining both , namely by the Omniformity of the Ideal World , or the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who has in himself the Essences and Ideas of all things , and in whom the same are perceived by us and by all Creatures . I shall not detain you , with my own Comments hereupon , any otherwise than by informing you , that so far as I am able to apprehend the same may be a solid Truth , I mean Mr. Norris's Explanation of the Divine Light. Futurity will make us all wiser , and open a Door to those recluse Arcana or hidden Mysteries which in this Life are likely to be veiled from our Eyes . Adieu . LETTER IV. Of Religion . To Mr. — &c. The certainty of Revelation in Time past : The Fallacy of Modern Inspiration ; and the Danger of Enthusiasm . My good Friend , IT is with no small concern , that I have left my former Argument of the Soul , and yet methinks I am not perfectly without hopes that you will find something therein to evidence its Immortality ; for altho' the one half of what may be alledg'd in its Vindication , cannot be reduc'd to the narrow limits of an Epistle ; yet if I mistake not , there are some few of the Physical Arguments do manifestly evince , that without supposing it to be a Spiritual Incorporeal Substance ( whatever Jargon this may seem to the absolute Corporealist ) there are many of its Phaenomena will be eternally incapable of any tolerable or allowable Explanation . I shall therefore earnestly request you that you live not in a contempt of it ; for notwithstanding the Powers of Sense and Imagination may so obscure and darken the pure Acts of the Mind , as to perswade you that Will and Reason arise from the same Principle ; assure your self that an immediate prospect of another Life , will change the Scene : the intercepting Curtain will open and represent the Anti-chamber of Death , where you will find your self in the midst of such Confusion , Horrour , Consternation and Perplexity , as nothing will be able to mitigate but a sincere Penitence or fervent Contrition , a devout and humble Prosternation of your Soul to the Power offended : and if the dread of this being insufficient still highten your disturbance , you may tast perhaps that Hell you so very lately had ridicul'd by way of Anticipation , before your fatal Leap from the dismal and horrid Praecipice of Life . 1. It must be done , my Soul , but 't is a strange , A dismal and mysterious Change : When thou shalt leave this Tenement of Clay , And to an unknown somewhere wing away : When Time shall be Eternity , and Thou Shalt be thou know'st not what , and live Thou know'st not how . 2. Amasing State ! no wonder that we dread To think of Death or view the Dead ; Thou' rt all wrapt up in Clouds , as if to Thee Our very Knowledge had Antipathy ; Death could not a more sad Retinue find , Sickness and Pain before , and Darkness all behind . 3. Some Courteous Ghost , tell this great Secrecy , What 't is you are , and we must be : You warn us of approaching Death , and why May we not know from you what 't is to dye , But you having shot the Gulph , delight to see Succeeding Souls plunge in with like uncertainty . 4. When Life 's close knot , by Writ from Destiny , Disease shall cut , or Age untye , When after some delays , some dying strife , The Soul stands shivering on the ridge of Life , With what a dreadful Curiosity , Does she launch out into the Sea of vast Eternity . 5. So when the spacious Globe was delug'd o're , And lower Holds could save no more , On th' utmost Bough the astonisht Sinners stood , And view'd the Advances of th' encroaching Flood : O'retopt at length by th' Elements increase , With Horror they resign'd to the untry'd Abyss . Thus has the ingenious Mr. Norris most livelily represented the frightful Exit of the departing Soul : but to avoid any farther Interruption , I shall hasten to my intended Discourse , with this Expectation , if not Assurance , that on whatsoever side you find right Reason , you will make no Opposition : or where the Light of your Understanding shines clearly forth , that you by no means stifle , or study to obscure the same . Whoever then has once admitted , and does unfeignedly believe the Truth of these Three Propositions , ( viz. ) That there is a most powerful and wise Being , the first Cause of all things . That the same Being does inspect or take notice of the Actions of Mankind , and will retribute to every one according to those Actions , in a Life to come : whoso , I say , has granted these , will find himself at no great loss , to conceive that it highly behoves him to have a regard both to his Thoughts and Actions : to do nought indeliberately , but to regulate the Conduct of his whole Life , by some such certain , just , and immutable Rule , as he foresees is most likely to tend to his Security and Well-being . Now it having pleased this All-wise Being , to endow his darling Favourite Man above the other Creatures , with a Principle of Reason , and to be himself a Light unto his Soul , wherein he may Contemplate those other . Beings which surround him ; we need not dispute but that by a devout consulting this Intestine Director or Dictator , we may come to understand what Measures are to be taken for our Information . If by the alone assistance of this Natural Light in the Understanding , we find it neither practicable nor possible , to invent any such Laws or Rules as would be agreed unto by the Body of Mankind , or such as wou'd never need any Alteration , but be comply'd with and understood , and all this while contain every thing necessary to the discharging of our Duty to our God and to each other : If Humane Reason , or the Light of Nature , is insufficient to direct us to such a uniform and steddy Rule , or System of Laws ; or if it cou'd , since the greater part of Men wou'd think themselves unconcern'd , or under no necessity to observe them , on the account of a Deficiency in Authority , or a want of a Divine Sanction or Manumission : it is reasonable , as well as natural , for us to wish and expect upon these accounts , that our Maker wou'd in some manner reveal Himself unto us , that He wou'd prescribe our Laws , and stamp the same with some Divine Impression , whereby we might be enabled to discover their Authority , and read in them the Characters of a more than Humane Contrivance or Composition . Whether or no this Almighty Being has made any such Discovery of his Will to the World , or revealed to them such Laws or Rules of Worship , as will be most acceptable to Him , is the Business of our present Enquiry : for let me tell you , whatever Noise our Deists have made in the World about the Sufficiency of Natural Religion , we have very little reason to think them in good earnest . If their Natural Religion does oblige them to believe in God , and to confess the Truth of the Souls Immortality , how comes it to pass that the Result of such a Faith is so little conspicuous in their Lives and Conversations , and why I pray is it that the Precepts of Christianity , which aim at nothing more than the Happiness of Mankind , and contain the compleatest System both of Moral and Divine Laws to direct us in our Duty , shou'd be no more regarded ? 'T is plain enough to every sober and judicious Man , that there is nothing in reveal'd Religion , that can seem harsh even to a real Deist : He that is a Deist in good earnest , will find it his highest Interest and Concern , to do every thing which Christianity has enjoyn'd : upon which score since we find it otherwise , we have abundant cause to think with a * Learned Man , That Revelation in it self is not the stumbling Block ; it is not the Fundamentals of the Christian Doctrine , nor yet the Articles of her Creed ; it is the Duty to God and our Neighbour that is such an inconsistent incredible Legend . He who is more than a Nominal Deist , must heartily subscribe this following Confession , which that you may be the better opinion'd of , I shall give you in their own words . † We do believe that there is an infinitely powerful , wise , and good God , who superintends the Actions of Mankind , in order to retribute to every one according to their Deserts : Neither are we to boggle at this Creed ; for if we do not stick to it , we ruine the Foundation of all Humane Happiness , and are in effect no better than meer Atheists . Whatsoever is adorable ( saith another of them ) aimiable and imitable by Mankind , is in one supream , infinite and perfect Being , which we call God ; who is to be worshipped by an inviolable adherence in our Lives , to all the things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by an imitation of all his infinite Perfections , especially his Goodness , and believing magnificently of it . Again , in their new Scheme of Natural Religion , I find acknowledg'd the following Particulars . 1. That there is one Infinite , Eternal God , Creator of all things . 2. That he governs the World by Providence . 3. That 't is our Duty to worship and obey Him as our Creator and Governour . 4. That our worship consists in Prayer to Him , and Praise of Him. 5. That our Obedience consists in the Rules of Right Reason , the Practice whereof is Moral Vertue . 6. That we are to expect Rewards and Punishments hereafter , according to our Actions in this Life . 7. And lastly , When we err from the Rules of our Duty , that we repent us , and trust in God's Mercy for our Pardon . Now show me the Man , who acts according to this Faith , and let him be never so well opinion'd of Natural Religion , I make it no question but he will readily acknowledge ( as the most considerate and judicious of them have always done ) that Christianity , however mysterious , is indisputably the best method of cultivating Mens Minds , and manuring their Consciences . I must confess with * Mr. Norris , were we to consult the perverse Glosses and Comments of some Christian Rabbins , and to take our Measures of this Religion , from those ill-favour'd Draughts of it , we may sometimes meet with ; we shou'd be induc'd to think , that as some Christians are the worst of Men , so will their Religion appear to be the worst of Religions ; an Institution unworthy the Contrivance even of a wise Politician , much less of Him who is the Father of Wisdom . And indeed , whatever Declamations are made against Judaism and Paganism , the worst Enemies of the Christian Religion are some of those who profess and teach it : for if it be in reality , as some of those who call themselves Orthodox describe it , we may boldly say that it is neither for the Reputation of God to be the Author of such a Religion , nor for the Interest of Men to be guided by it . Those of whom this Author more particularly takes notice , as the Misrepresenters of Christianity , are first of all the Antinomians , who are impudent and ignorant enough , in express terms , to assert that the Sacrifice and Satisfaction of Christ does wholly excuse us from all manner of Duty and Obedience . Secondly the Solifidians , who under pretence of Advancing the Merits of the Cross , and ●he Freeness of the Divine Grace , require nothing of a Christian in order to his Justification and Acceptance before God , but firmly to rely on the Merits and Satisfaction of Christ ; and without any more to do to apply all to himself . And thirdly , Those who have a share in the foremention'd Charge , are such who make Christianity a Matter of bare Speculation , rending and dividing themselves from one another , by those unhappy and dangerous Disputations which instead of making Proselytes to the Truth of Christianity , have drawn Men first of all to Deism , afterwards to Scepticism , and thence by a very easie step to Infidelity and Atheism . These are they who think all Religion absolved in Orthodoxy of Opinion , that care not how men live , but only how they teach ; and are so over-intent upon the Creed , that they neglect the Commandments , little considering that Opinion is purely in order to Practise , and that Orthodoxy of Judgment is necessary only in such Matters where a Mistake wou'd be of dangerous influence to our Actions , that is in Fundamentals : so that the necessity of thinking rightly , is derived from the necessity of doing rightly , and consequently the latter is the most necessary of the two . Having touched on some few of those particular Opinions which have brought a Scandal upon Revealed Religion , and very much obscur'd its glorious Lustre , it behoves me to say something to Revelation it self , which I shall do in the words of a late Author . As all Mankind have agreed in this , that besides the Light of Reason , there ought to be some Supernatural Revelation of the Will of God ; so being imbued with the Perswasion that there is a God , and that He ought to be worshipped , they are convinced also that all the Religion of Men at present towards God , is the Religion of Sinners : in all the Addresses of the Sons of Men to God , they constantly apply to Him under a sense of Defilement and Guilt : in all their transactions from time to time with the Deity , They have been studying how to purge and cleanse themselves , to attone and appease Him. Now Sinners can perform nothing duly in Religion towards God , without a knowledge of the Subordination we were created in at first to Him : his Right and Authority to prescribe Laws to us , the Capacity we were in both of knowing and keeping them : the way and means by which Sin enter'd : that God will not desert the work of his hands , to that Ruine which it hath incurr'd by its own folly , but that He is yet appeasable towards us , and will accept a Worship and Service at our hands , with the ways , means and terms : that He will receive us again into favour , and rescue us from the defilement we labour under . Without some information in every one of these , there is no solid foundation for Sinners to apply in way of Religion to God at all ; and shou'd they attempt it , they will do nothing but prevaricate . Seeing then the Experience of some Thousands of years , have evidenc'd the ineffectualness of Natural Light to instruct the World in any one of these things ; we may from hence infer the necessity that there seems to be of Supernatural Revelation . The Writings of the Heathen , whether Poets or Philosophers , are certainly void of all pretence of admission for Supernatural and Divine Records : and our Reason is able to give us the like demonstrative Evidence , that this Claim is also most unduly ascrib'd to the Alcoran . 'T is true that Mahomet pretended to have receiv'd it by inspiration : most think that he counterfeited in his pretence ; and it is certain , that as to receiving it by inspiration from God , he did so : but that there was not an immediate interposure of the Devil in the case , so that he was deceived himself , e're he went about to deceive others , is not so certain . The Epileptical Distemper to which he was subject , hath in others been attended with Diabolical Insinuation . The Age in which he liv'd was Enthusiastically inclin'd , and the grosness of the Arabian Wits , together with the subserviency of Ethnick Idolatry , which remain'd up and down among them , might encourage Satan to make an Attempt that way among that People . But whether it was indeed so , or whether the whole be singly to be attributed to himself , and one or two Impostors more that assisted him , is not material , nor makes to the business it self . Mahometism began not till the Sixth Century , about which time and for a considerable Season before , the whole East was sorely infected by Heresies , and rent by Schisms : which , together with the impure Lives of the Professors of the Gospel , both there and in the West , might justly provoke God to permit this Deceiver to accost the World ; but obtruding a new Religion , and such a one too as neither Reason nor any former Revelation of God befriended : it concern'd him to have justify'd his Mission , by some Miracle or other , as to what he went about : and these himself plainly disclaims ; for tho' some of his Followers ascribe such to him , yet there is so little brought in proof of them , and withal they are so silly and ridiculous in themselves , that they serve for nothing but to disparage both the Person and the Cause in whose behalf they are brought . I know that all Persons , who have spoken immediately from God , have not had the Attestation of Miracles : nor was it always needful , especially when they only called Men to obedience to that which had been sufficiently so attested before : In such a Case it became the Wisdom of God to be sparing of Miracles , and indeed be thereby better provided for the Credit of those Doctrines , as were either really or only in appearance new , and also more served the interest of Mankind , than if he shou'd have wrought Wonders in attestation of every ordinary Messenger or Familiar Truth . And this may be a reason why none of all the Penmen of the Scripture are reported to have wrought Miracles , save Moses the Giver of the Law , and the Apostles the Promulgers of the Gospel . But tho' every Herald of Heaven had not the Attestation of Miracles , yet no one came inspired by God , who had not some Testimony or other born to him , to distinguish him from an Impostor : either the Doctrines they deliver'd were of that Sublimeness , that no finite Understanding cou'd have invented them , and yet when discover'd were so correspondent to our Rational Desires , and so perfective of our Natural Light , that being duly weighed , the Reason of Man acquiesceth in them , and says this is what I lookt for , but cou'd not find : or else they made known some present Matter , which lay out of the reach of all Humane Knowledge , such as the Secrets of the Heart , or declared some Fact done either at a distance , or with that secrecy , that no Man cou'd know it : or else they foretold some future Contingent soon after to come to pass , which accordingly fell out in every Circumstance . Nor is it unlikely , but that most , if not all the Old Testament Prophets , had their Missions confirm'd by the Prediction of something future , which Humane Prudence cou'd not foresee : or else they were born witness to by the prevalency and immediate success of their Prayers , or the preventing some impendent Judgment , or in the procuring some needful Mercy ; for thereby was declared either their foresight of what God was ready to do , or the interest favour , and power they had with him : nor is it without probability that most of the Prophets under the Mosaic Dispensation , justify'd their Missions by some such thing . But as for Mahomet , tho' he not only pretended to speak immediately from God , but withal introduced a Doctrine really new , yet he came authorised by no Miracle , Sign or Badge by which he might be distinguish'd from an Impostor . Yea , whereas he owns that both Moses and Christ were sent from God , it is an infallible Argument that he was not , their Doctrine and his being altogether inconsistent . Besides , it hath been generally acknowledg'd , not only by Jews and Christians , but by Heathens , and that agreeably to the Light of Reason , that prophetick Illapses never befel impure and unclean Souls , and that God never made an unhallowed Person his Oracle , at least that never any such were employ'd for the Divine Amannenses . Now if we examine the Alcoran by this Prophetic Text , we find the Author of it to have been a Person lustful and tyrannical ; made up of nothing but Blood and Dirt , grosly Sensual and prodigiously Cruel , which plainly demonstrates how unfit he was to lay claim to the Prophetic Priviledge and Dignity . If we consult the Doctrine of the Alcoran , we have all the Evidence that the Reason of Man can desire , that it neither did nor cou'd proceed from God. It is true , there are some things in it stolen from the Scripture , but even those are so perversly related , and so wretchedly corrupted with Fables , that they lose the very similitude of Truth , through the villainous management of them . Persons are so misnam'd , Times are so mistaken , the whole so interlarded with Contradictions , and disguised with Absurdities , that we must needs say the Contriver had a bad Memory , and a worse Understanding . In a word , the whole Alcoran is nothing but a Cento of Heathenism , Judaism and Christianity all miserably corrupted , and as wildly blended together . The Doctrines of it are for the most part , either impossible , blasphemous or absurd . The Rewards promised to the Embracers of it , are impure and foolish . The whole was at first invented out of Pride and Ambition , propagated by Violence and Rapine , and is still maintain'd in the ways it was establisht . Profound Ignorance , Sensual Baits , and force of Arms gave it its first Promotion , and do still maintain its Credit in the World. Thus the meanest Reason , if duly exercised , is able manifestly to disprove the Divinity of the Alcoran . This Business of Revelation has been of late so curiously handled by the B — of C — that I can do no less then recommend to you a perusal of those his Excellent Discourses at Mr. Boyle's Lecture ; where I am ready to believe you will find but little wanting to a Demonstration of the Necessity of Reveal'd Religion ; of a possibility for the Almighty to reveal his Will ; and lastly , not only the Probability , but the Certainty that he has reveal'd his Will to Mankind ; and that this Revelation is the same which is contained in the two Testaments . For the ●leing all which Truths , ( viz. ) the Possibility , Expedience , Usefulness , Necessity , and the Certainty of Divine Revelation , he has offer'd such Evidence , Rational , Natural , Traditionary and Supernatural , as may suffice for the Conviction of the unprejudic'd Infidel , and will be found too strong to be made void , or overthrown by the subtilest of the Hellish Tribe . Our Belief of the Scriptures being a Divine Revelation , does inde●d suppose the Existence of a God , and therefore our Knowledge of his Being , must precede our Faith of the Divine Authority of the Bible . I grant the Scriptures may be brought , not only to such as own their Truth , but even to Infidels , as a proof of a Deity ; but then it must not be upon the score of their naked Testimony , but on the account of their being of such a Frame , Nature and Quality , that they can proceed from no other Author : and thus may we arrive by the Scripture at an assurance of God's Existence , as we do at the Knowledge of a Cause by its Effect . But so far as we assent to any thing upon the credit of the Scriptures meer testification , we are necessitated to presuppose the Existence of a God , it bring only on the account of his Veracity in himself , and that the Bible is a Divine Revelation that we do , without the least guilt of vain Credulity , because upon the highest Reason , implicitly believe it . Again , Those who owe their Belief of the Bible's being the Word of God , to meer Report , to Principles of Education , the Felicity of their Birth , or the Clime where they were born , receive the Scripture upon no better Motives , than the Turks do their Alcoran . If pretended Inspiration may pass for the Demonstration of the Truth of what every bold Pretender will obtrude upon us , we must expose our selves , not only to the belief of every groundless Imagination , but of innumerable Contradictions : for not only the grossest Follies , but Doctrines palpably repugnant both to Reason , and one another , have been deliver'd by Enthusiasts and pretended Inspirato's . I grant that the Testimony of the Holy Ghost in the Souls and Consciences of Men to the Truth of the Scriptures , is the most convincing Evidence that such Persons can have of its Divinity . But 1. the Holy Ghost convinceth no Man as to the belief of the Scripture , without enlightning him in the Ground , and Reasons upon which its proceeding from God , is evidenc'd and establish● . There is no Conviction begot by the Holy Ghost in the hearts of Men , otherways than by Rational Evidence , satisfying our Understandings , through a Discovery of the Motives and Inducements that ascertain the Truth of what he wou'd convince us of . 2. No Man's particular assurance obtain'd thus in way of Illumination by the Holy Ghost , is to be otherwise urged as an Argument of Conviction to another , than by proposing the Reasons on which our Faith is erected . The way of such Mens Evidence is communicable to none , unless they cou'd kindle the same Rays in the Breasts of others , which have irradiated their own : and therefore they must deal with others by producing the Grounds of their Conviction , not pleading the Manner of it ; for that another is convinced and perswaded by them , depends wholly on the weight and momentousness of the Reasons themselves , not on the manner that such a Person came to discover them : for shou'd he have arrived at the discerning them by any other means , they had been of the same significancy to the Conviction of an Adversary . 3. The Holy Ghost , as a distinct Person in the Deity , is not a Principle demonstrable by Reason , seeing then it is by the Scripture alone that we are assured of the Existence of the Divine Spirit , as a distinct Person in the Godhead , therefore his testimony in the Hearts and Consciences of Men to the Scripture , cannot be allow'd as a previous Evidence of its Divinity . To prove the Divine Authority of the Scripture , by the Testimony of the Holy Ghost , when we cannot otherwise prove that there is a Holy Ghost but by the Testimony of the Sc●ipture , is to argue circularly and absurdly . So that in short , when we have to do with such , as either question or deny the Authority of the Scripture , we are to prove it by Ratiocination , from common Principles receiv'd amongst Mankind , and by Topicks that lye even and proportionate to Intellectual Natures . Our Reason is here justly to be magnify'd as highly subservient to Religion , in that it can demonstrate the Divine Authority of the Scripture , upon which our Faith , as to all particular Articles and Duties of Religion , is grounded . This , I say , our Reason can do to the Conviction of all , who are not wilfully obstinate , and for such there is no means , either sufficient or intended by the Almighty , to satisfie them . For it is certain , that partly through the Weakness and Darkness which have arrested our Understandings , partly through the Nature , Quality , Extent and Arduousness of Objects , and our inadaequate Conceptions of them , partly through Prepossessions , Prejudices , and the Bias of Lusts and Passions that we are subject to ; partly through Supineness , Sloth and Inadvertency , we do often prevaricate in making Deductions and Inferences from Self-evident and Universal Maxims ; and thereupon establish erroneous and mistaken Consequences as Principles of Truth and Reason . But then this is the fault of Philosophers , not of Philosophy , or of Philosophy in the Concrete , as existing in this or that Person , not in the Abstract , as involving such a Mischief in its Nature and Idea . Our Intellectual Faculties being vitiated and tinctur'd with Lust , inthralled by Prejudices , darkened by Passions , ingaged by vain and corrupt Interests , distorted by Pride and Self-love , and fastened to Earthly Images , do often impose upon us , and lead us to obtrude upon others absurd Axioms for undoubted and incontestable Principles of Reason . It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this adulterate Reason which is both unfriendly and dangerous to Religion ; it is to this that most of the malignant Heresies which have infected the Church , do owe its rise ; and whoever will trace the Errors which have invaded Divinity to their Source , may resolve them into false Reasonings or absurd Maxims of Philosophy , which have been by their Founders superscribed with the venerable Name of Principles of Reason . Indeed whatever can be made appear to lye in a Contradiction to right Reason , we may profess our selves ready to abandon and disclaim : but we are satisfy'd , and do fully believe , that a great deal which only crosses some false and lubricous Principles that Dogmatists have given that name to , falls under the Imputation of Disagreement with Reason : the Repugnancy of Reason fasten'd upon some Tenets , is rather the Result of Ignorance , Prepossession , and sometimes Lust , than their contrariety to Universal Reason , or any genuine Maxims of it . Farther , It must be granted , and hath always been judged that the Incomprehensibleness of a Doctrine , through the Sublimity and Extension of its Object , is no just bar to the Truth of it . And indeed it is to be wonder'd , that any who have studied the Weakness of their discursive Capacity , the Feebleness of Intellectual Light , how soon it is dazled with too bright a Splendour , the Confinement and Boundaries our Understandings are subject to , together with the Majesty of the Gospel Truth , the Immensity of the Objects of the Christian Faith , shou'd think the arduousness of framing distinct and adaequate Conceptions of them , a sufficient ground for their being renounced and disclaimed . Yet this is the Standard by which some Men regulate their Belief . As to the Bible , ' tho every thing in it be not alike necessary , yet every thing in it is alike true , and our Concernment lyes more or less in it . There is no other Rule by which we are to be regulated in Matters of Religion besides this ; and therefore the import and meaning of its Terms can be no other ways decided , but by their habitude to their Measure . For this end did the Almighty give forth the Scripture , that it might be the Foundation and Standard of Religion , and thence it is we are to learn its Laws and Constitutions . The instructing Mankind in whatsoever is necessary to his present or future Happiness , was our Makers design in vouchsafing to us a supernatural Revelation : and foreseeing all things that are necessary to such an end , the Respect and Veneration which we pay to his Sapience and Goodness , oblige us to believe that he hath adapted and proportioned the Means thereunto . Now the Doctrines of the Bible are of two sorts : 1. Such as besides their being made known by Revelation , and believed on the account of Divine Testimony , have also a Foundation in the Light of Nature , and there are Natural Mediums , by which they may be proved : Of this kind are the Being of , or Attributes of God , the Immortality of the Soul , the Certainty of Providence , the Existence of a Future State and Moral Good and Evil. 2. Such as have no Foundation at all in Nature , by which they cou'd have been found out or known , but we are solely indebted to Supernatural Revelation for the discovery of them ; their Objects having their Source and Rise only from the Will of God ; a Supernatural Revelation was absolutely expedient to promulge them : and these also are of two sorts . 1. There are some Doctrines , which tho' our Understandings by Natural Mediums cou'd never have discover'd , yet being on●e ●evealed , our Minds can by Arguments drawn from Reason , facilitate the Apprehension of them , and confirm it self in their Belief : Of this kind are the Resurrection of the Body , and Satisfaction to Divine Justice in order to the Exercising of Forgiveness to Penitent Sinners . There are others , which as Reason cou'd never have discover'd , so when reveald , it can neither comprehend them , nor produce any Medium in Nature , by which either the Existence of their Objects can be demonstrated , or their Truth illustrated : Of this kind are the Doctrines of the Trinity , and the Incarnation of the Son of God ; of these our Reason is not able to give us any adaequate Conceptions : and yet these are by a clear and necessary connex●on united with other Doctrines of Faith , which Reason enlighten'd by Revelation can give a Rational account of . For the Mystery of the Trinity hath a necessary Connexion with the Work of our Redemption , by the Incarnation of the Son of God : and the Work of Redemption by the Incarnation of an Infinite Person , hath the like Connexion with the necessity of satisfying Divine Justice , in order to the dispensing of Pardon to repenting Offenders : And the necessity of satisfying Divine Justice for the end aforesaid , hath a necessary Connexion with the Doctrine of the Corruption of Mankind ; and this Corruption is both fully confessed and easily demonstrated by Reason . Thus tho' all the Objects of Faith have not an immediate Correspondence with those of Reason , yet these very Doctrines of Faith , which lye remo●est from the Territories of Reason , and seem to have least affinity with its Light , are necessarily and clearly connected with those other Principles of Faith , which when once discover'd , Reason both approves of and can rationally confirm it self in . I need not add , that the most mysterious Doctrines of Religion , are necessarily connected with a Belief of the Bible's being the Word of God , and that is a Truth which right Reason is so far from rejecting , that it is able to demonstrate the same . Now if in Explaining the Phaenomena of Nature , which is the proper Province of Reason , the most that a discreet Philosopher will pretend to , is to declare the possible ways by which a Phoenomenon may be accounted for , without presuming to say that it is only performed in this way , and that there is no other in which it may be explain'd : much more doth it become us , in the great Mysteries of Revelation , to abstain from defining the Manner how they are , and to content our selves with what God hath been pleased to tell us : for in such Doctrines these things appertain to Reason , 1. To shew that it is not required to comprehend them : whatever God hath said is to be assented to , tho' we cannot frame adequate Notions of the Thing it self , nor understand the Manner how it should be . 'T is as much against Reason as Faith , to think to fathom the Perfections , Councils , and Works of God ; seeing Reason acknowledgeth him to be infinite , and it self finite . 2. If we will pretend to Reason in Religion , we are to believe whatever God hath said to be true , this being the greatest Reason that He , who is Truth it self , cannot lye : there is nothing more consonant to the transcendency of so high a Nature as that of God , than that it be acknowledg'd Incomprehensible ; nor is there any thing more agreeable to his infinite Wisdom , than that his Designs and Contrivances shou'd be held past finding out . 'T is as well irrational , as unjust , to think that Man shou'd penetrate those Depths and Abysms , which the Angels desire only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to look into , as vailed and hidden from sight . But on the other hand , tho' there are many things contained in Holy Scripture which are above our Reason , yet most certainly there is nothing therein which is contradictory thereunto . To admit Religion to contain any Dogm's repugnant to right Reason , is at once to tempt Men to look upon all Revelation as a Romance , or rather as the Invention of distracted Men : and withal to open a Door for filling the World with Figments and Lyes under the Palliation of Divine Mysteries . We cannot gratifie the Atheist and Infidel more than to tell them , that the prime Articles of our Belief , imply a Contradiction to our Faculties . In a word , this Hypothesis , were it receiv'd , wou'd make us renounce Man and espouse Brute in Matters of the chiefest and greatest Concernment : for without debasing our selves into a lower Species , we cannot embrace any thing that is formally impossible . And when Men have filled Religion with Opinions contrary to common Sence and Natural Light , they are forced to introduce a suitable Faith , namely , such an one that commends it self from believing Doctrines repugnant to the Evidence and Principles of both . Thus the first Hereticks that troubled the Christian Church , under the pretence of teaching Mysteries , overthrew common Sence , and did violence to the universal , uniform , and perpetual Light of Mankind : Some of them having taught that all Creatures are naturally Evil ; others of them having establisht two several Gods , one Good , another Bad : others having affirmed the Soul to be a Particle of the Divine Substance ; not to mention a thousand Falsities more , all these they defended against the Assaults of the Orthodox , by pretending that they were Mysteries about which Reason was not to be hearken'd to . Thus do others to this day , who being resolv'd to obtrude their Phansies upon the World , and unable to prove or defend what they say , pretend the Spirit of God to be the Author of all their Theorems : nor can I assign a better reason for the Antipathy of the Turks to Philosophy , than that it overthrows the Follies and Absurdities of their Religion ; this themselves confess , by devoting Almansor to the Vengeance of Heaven , because he hath weakened the Faith of Mussel-men in the Alcoran , through introducing Learning and Philosophy amongst them . In brief , Tho' we make not Natural Light the positive Measure of things Divine , yet we may safely allow it a Negative Voice : we place it not in the Chair in Councils , but only permit it to keep the Door to hinder the Entry of Contradictions and irrational Fansies disguis'd under the name of Sacred Mysteries . And it is necessary also to be remarkt , that when we say there is nothing in Religion which is truly repugnant to Principles of Reason , we do not by Principles of Reason , understand all that this or that sort of Men vote or receive for such . The Universal Reason of Mankind is of great moment , but mistaken Philosophy , and false Notions of Things , which this or that Man admits for Theorems of Reason , are of very small importance ; Men being misled by their Senses , Affections , Interests and Imaginations , do many times mingle Errors and false Conceipts , with the genuine Dictates of their Minds , and then appeal to them as the Principles of Truth and Reason ; when they are indeed nothing else but the vain Images of our Phansies , and the Conclusion of Ignorance and Mistakes . So that in reading the Holy Scriptures , it highly concerns us to be very careful that the proper and original Sence of the Words be not neglected : there have been those , and yet are , who will hardly allow any Text of Scripture a proper Sence , but do every where obtrude an Allegoric meaning , as if that alone were intended by the Holy Ghost , and nothing else : but such kind of Expositors do in effect little less than undermine the whole Scripture , betray Religion , and turn the Sacred Oracles into Burlesque : Nor is there any Notion so Romantic , which the Scripture by a luxuriant Phansie , may not at this rate be wrested and debauched to give countenance to : yea , a very small measure of Wit will serve to pervert the plainest Scripture Testimony , to quite another Sence than ever was intended by the Writer of them . An Instance of this we have in those , who by turning the whole Scripture into Allusions , have wrested the Revelations of the Word to justifie their own wild Phantasms , and framed the words of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to their own private Notions , and thereby evacuated the Sublimest Doctrines and most glorious Actions , into empty Metaphors and vain Similitudes : thus the Person of Christ is allegorised into themselves , and the Birth , Death , Resurrection , and Ascension of our Saviour are construed after the manner of Aesop's , or Phylostratus's Fables , into useful Morals ; as if these were intended only to declare what is to be done in us by way of Allusion . But leaving these , and supposing only for the present , that there has been a Supernatural or Divine Revelation of the Almighties Will to Mankind , which every Moral Man will find his interest to believe and imbrace , if it were upon no other account than the Extraordinary Advantage it affords us towards the securing both a Temporal and Eternal Felicity , by those Excellent Precepts it contains above what is discoverable in Natural Religion : Supposing this , I say , 't is reasonable for us to think , that there can be nothing in this admirable System essential to a Saving Faith , or fundamentally necessary to our future Welfare , but what is as intelligible as legible to every Reasonable Creature ; Most certainly the Essentials of Religion consist not in any intricate or perplexing Theory's , but in the Practise of our Duties . The Lord hath shewed thee , O Man , saith the Prophet , what is good ; and what doth he require of thee , but to do justly , to love mercy , and to walk humbly with thy God. Again , saith another of them , Pure Religion and undefiled before God the Father , is this , to visit the Fatherless and Widows in Affliction , and to keep our selves unspotted from the World. And it is in consequence of this Principle ( saith the * Author ) that the whole Tenure of the Scripture declares unto us , that we shall be judged , not according to our Belief , but according to our Works ; witness abundance of Passages both in the Old and New Testament , particularly that of St. Paul , where he says that we must all appear before the Judgment Seat of Christ , that every one may recive the things done in his Body , according to that he hath done , whether it be good or bad . Religion lyes not in the barely embracing this or that Opinion however Orthodox , neither yet in associating our selves with this or that Sect of Professors , in admiring or following this or that Doctor , tho' even he were a Paul , an Apollos or a Cephas ; but its important Work is to draw us from that which is Evil , and to engage us in the practise of that which is good . It is a wonderful thing to consider the Heats and Animosities which are sprung up in the World , from difference in Opinion in what we call Articles of Faith : Every Man will have his own to be the only true ones ; nay some ( alas too many ) are so barbarous , that they not only condemn others to Death , but deliver them also by their Anathema ' s ( as much as in them lyes ) to the Devil and Damnation for difference of Opinion in some Metaphisical Speculations . It is nevertheless certain that neither Christ nor his Apostles have tied the Salvation of Mankind so indispensably to the particular Belief of any incomprehensible Mystery , as some of the present Doctors of his Church now do . We read that our Lord himself pronounced St. Peter blessed upon the bare declaration , that he believed him to be the Christ the Son of the living God. St. Philip in like manner baptized the Eunuch upon no other Profession of his Faith than in the terms of this short Symbol , I believe that Jesus Christ is the Son of God. St. John teaches us plainly , that to confess that Jesus Christ is come in the Flesh , is a certain Characteristical Mark of the Spirit of God , and St. Paul explains himself in this point yet more particularly telling us , That if we confess with our Mouths the Lord Jesus , and believe in our Hearts that God hath raised him from the dead , we shall be saved . This simplicity of the Scriptures in those Articles of Belief , which they propose to us as necessary to Salvation , may justly raise our Astonishment at the imprudence of those Men who have perplexed all Matters of Faith with so many inexplicable Difficulties , not content with what the Scripture teacheth of Christianity , they have had recourse to a wordy Philosophy , thereby to refine their Notions and adorn them with the Lustre of seemingly mysterious Expressions ; insomuch that a great † Cardinal has not stuck to acknowledge , That without the help of Aristotle we should have wanted many Articles of Faith : and that which aggravates yet more the Extravagance of these Dogmatisers is , that they themselves acknowlenge the Incomprehensibility of those very things which they undertake to explain with such Critical Exactness , as if they had enter'd into the very Councils , and fathom'd the Depths both of the Wisdom and Knowledge of God ; we may therefore without Danger shake off the tyranny of those Prejudices that have possest us : the Names of Orthodox and Heretick are too partial and illusory any longer to deceive us , they have these many Ages been made use of with so much Irregularity , Interest and Passion , that the ordinary Application of them cannot at this day be any just ground either of Assurance or Fear . We may undoubtedly be assur'd , that the Righteous Judge of all Men , will not impute unto us the Guilt of any Criminal Heresie , so long as we sincerely believe what he has expresly revealed to us : and if peradventure we understand not clearly the whole sence of every Expression in which those things have been declared ; we ought certainly for that very reason so much the less presume to alter them , or affect new forms of explaining our selves , and least of all to impose upon others , any doubtful Inferences drawn from such dark and intricate Premises . But with Submission to this great Master of Humane Reason , I shall take the Liberty to reply this , That as I cannot think every thing a Fundamental in Religion , which some Men would perswade us ; so on the other side , I am satisfy'd that there is more requir'd to Salvation , than some others seem to intimate . I can well enough comply with that Opinion , which supposes there is no more than one Essential in Christianity , to wit , the Belief that Jesus is the Messiah , provided they take in the Genuine Consequences , and the Natural Results of such a Faith ; such as his Divinity , his miraculous Incarnation , his Ascension into Heaven , and his coming to Judge the World at the last Day . Without these Attendants upon this one Fundamental , the System of Christianity will be lame and incoherent , and it cannot indeed be known what is meant by saying Jesus is the Messiah : A Man may say so much , and have no other Notion of him , than the Jews had who expected him a Temporal Prince ; but we must believe that he will raise our Bodies , and judge us at the last Day ; not to instance in all the other Fundamentals which the Apostle mentions Hebr. 6.1 , 2. If we believe him such a Messiah as the Scripture represents him , such parts of our Belief will have , besides the Explaining of our Faith , a great Influence on the End of it , viz. the making us good Men : for he that believes Jesus only a Temporal Prince , to govern him in this World , will never think himself so much obliged to conform his very Thoughts and Desires to his Laws , as he that is perswaded that he will one day judge him in another . Again , we ought above all things to be satisfy'd in his Divinity ; for if we do not acknowledge him to be one God with the Father , and worship him accordingly , we neglect a Gospel Duty ; and if we do worship any thing but the one God , we are Idolaters . As for his Satisfaction , a right Notion of it is of that importance , that without it he that believes Jesus to be the Messiah , has no Notion for what he was anointed and sent , or of what he has done for us . These , I say , must all go along with that one Fundamental ; and to our Belief of this , there is nothing more requir'd , than our Belief of the Authority of Holy Writ , where these things are plainly reveal'd to us . If we do believe the Scriptures to be Authentic , we must believe it our Duty not to dispute the Mysteries of Christian Religion : it is sufficient for us that we consent in our Hearts to what is there plainly deliver'd as to these Points , altho' we are altogether unskil'd in the Metaphysicks , and unable by the Principles of Philosophy , to account for the manner of Hypostatic Union , the Trinity or the Resurrection ; for this were to confine Eternal Happiness to the Men of Letters , and to tye Salvation to the Schools . It is something pleasant ( as a Modern Philosopher has remarkt ) to observe now adays , that the great step which makes an approved Christian as well as a Philosopher , is to talk unintelligibly , and to solve us one Difficulty by making twenty more . These , says he , are the Men in vogue , whilst the poor Man , that gives a plain reason for what he says , is put by for a Coxcomb , he wants profundity . But to proceed , should we go about to bring down the Doctrines of Religion to the Model of our own Reason , we should wholly overthrow our Belief , and pay no more Respect to the Authority and Testimony of our God , than we would to a Worm like our selves . If there were no Obscurity nor Difficulty in the Notions of Gospel Truths , where would our Submission and Humility be , which are the Qualifications that do most of all recommend us to God , and upon this account , especially , because they prepare the Mind for Faith , and give Check to all bold and curious Enquiries . It is enough , if we can by Rational Proofs demonstrate the Bible to be his Word , whose Veracity is proportionate to his Wisdom , and both of them infinite : nor is it needful that its Doctrines should further adjust themselves to our Understandings . * Our Reason is often non-plus't about its own proper Objects , and the Phaenomena of Nature , and shall we think it a competent Judge of Objects to which it never was adapted ? for it is below many of the Works of God , and therefore much more below Mysteries of Revelation : here are many things which we ought to admire , but must never hope fully to understand ; our work here is to believe , and not to enquire . If our Minds will not submit to a Revelation , until they see a Reason of the Proposition , they do not believe or obey at all , because they submit not till they cannot choose . Faith bears not upon Demonstration , but upon the Authority and Veracity of the Speaker : and therefore to believe nothing but what we do comprehend , is not to believe but to argue , and is Science , not Faith. Ye that will believe in the Gospel what you please , and what ye think fit , ye believe not , but renounce the Gospel , saith Austin to the Manichees , for ye believe your selves , not it . So that to believe nothing but what we can fully comprehend , is to remonstrate to the Wisdom and Power of God , at least to challenge to our selves an Omniscience proportionable to the Divine Wisdom and Omnipotence . Furthermore , it is true that the Rule and Measure of our Faith must be certain , but no Man's Reason universally is so ; for what one Man's Reason assents to , another rejects : Every Man pretends to right Reason , but who hath it is hard to tell . If it be lawful for one Man to reject a plain Revelation in one particular , because he cannot comprehend it , why may not a second do the same with Reference to a Revelation in another Particular . For as the Socinians by making their Reason the sole Judge of what they are to believe , will not admit many of the prime Articles of the Gospel , so some Philosophers wou'd make their Reason Judge of what they shou'd receive , and their Reason at sometimes will not admit the Gospel at all . Now the Certainty of Revelation is justly preferr'd to all other Evidence , and we are commanded to submit our Reason to the Authority of God in the Scripture , and by consequence we are not to set up our Reason for the positive Measure of Religion . The Sacred Writers do every where remit us to the Scripture it self , as the Rule of Faith , and not to the Tribunal of our own Reason . Herein are the Socinians justly impeachable , for tho' sometimes they acknowledge Religion to be above Reason , yet at other times they speak in a very differing manner . Even in denying the Divinity of our Saviour , and at the same time paying Religious Worship to any thing which is not God , is acting contrary to the Reason of Mankind . 'T is a very great unhappiness we labour under through the Difference of our Religious Opinions , and indeed a Uniformity in Religion is by no means to be expected till Men grow less Speculative and more Practical . The real and sincere Practise of Piety , the Loving the Lord our God with all our Hearts , and our Neighbours as our selves , the keeping our Consciences void of Offence towards our God and one another , and the holding fast no more than the whole form of sound words without letting of them slip : these , I say , wou'd quickly bring us together , and the Names of Sect and Party , of Schism and Heresie , would be altogether unknown to us . 'T is true , I doubt not of good Men to be found in every Christian Communion , nor do I look upon it any Scandal to the Profession , that there should be many Profane Irreligious Persons shrowd themselves under it . Yet on the other hand , tho' I am perswaded my Charity is well placed in this respect , I must be free to declare to you my Opinion , that so far as I am able to judge , there is more of Interest , Singularity of Humour , Influence of Education , Misunderstanding and Mistake about Essentials as well as Circumstances purely indifferent , than either a just , or indeed reasonable ground , for any Man to separate from the present establisht C — of E — I am sure 't is thought no Blemish to that Constitution , that Men should be good and pious ; and that they may not only be so , but have as great helps to their being so , as in any state of Separation , I am sufficiently satisfied : and I can say , I have met with few Separatists , how much soever bigotted to Non-conformity , who have not been ready to show a better liking to this Ch — than to any dissenting from it , except their own . But whether or no this , or any other Ecclesiastical Form of Government , comes up exactly to the Primitive Pattern , I am not enough knowing positively to determine ; yet considering the Nature of a National Church which must be so contriv'd and calculated , as to obviate a multitude of Inconveniencies , which cannot happen to any private or single Congregation : A Ch — which must be framed for the Reception of all Sorts and Conditions of Men , and the manner of her Worship adapted to their different Capacities and Understandings : there is nothing certainly has the Marks of a better or more serviceable Contrivance , to answer the end of a Religious Institution . I speak in respect of her general Ecclesiastic Polity : for tho' there are many particular Flaws therein , which it were much to be wisht were better inspected ; tho' the Pastoral Care is upon some accounts very deficient , and that there are but too many Enormities , both in Life and Doctrine , committed by some of those who are intrusted in some Office under her , and who ought for the same to be Suspended or utterly Excluded ; yet notwithstanding this , her Constitution is truly Excellent and Noble : and seeing it is impossible for Men to Survey the Secrets of each others Hearts , or to fathom their Hypocrisie , the greatest part of these Blemishes and Irregularities , are such as will almost unavoidably creep in to any other Universal Church . The great Objections touching Form and Ceremony , are to my thinking no other than unreasonable Prejudices : and shou'd we , to gratifie the Humours of some inconsiderate Men , dispense with or lay them aside , I may be bold to presage , with a great Pillar of this Ch — That Religion it self wou'd quickly dwindle into Nothing , and there wou'd be no such thing as a Publick Assembly met together for the performance of a Divine Service . As for the Injunction of prescribed Forms to be made use of in our Publick Prayers , Praises and Thanksgivings to Almighty God , they have beyond Controversie their proper use and advantage , and will by every impartial Judge be confest or acknowledg'd to be excellently design'd : for notwithstanding that frivolous and impertinent Objection of the Noncon — that we hereby stint or limit the Divine Spirit , and set Boundaries to its Power , and that a formal Worship was only invented to gratifie the lazy Humour of the Priests , we have not , according to my Sentiments , any other way to petition Heaven as we ought , or as becomes the Supplicants to an Alwise Being , unless with our Modern Visionaries we can perswade our selves , that we enjoy at those Times some Supernatural Accession or Influence to inspire us , and that what we deliver , has no dependance upon our own , either natural or acquir'd Faculties , but is immediately dictated to our Minds by the Holy Spirit , and convey'd to our Organs by an extraordinary Impulse ; for otherwise , whatever peculiar Genius , Gift , Talent , Faculty or Quality some Men are endow'd with , of speaking readily without much fore-thought , there are few such Discourses , however pleasing to Sense and Imagination by the Gesture or Deportment of the Speaker , or by his Air and Manner of Delivery , that will bear the Test of Reason , or be justify'd for the Sense and Grammar , even by the Author's themselves : and if so , I see not why such Men , who labour under the Infirmity of a mean and imperfect Delivery , a want of thinking rightly , as well as speaking , whose Sermons and Discourses , Prayers and Thanksgivings are incoherent , a Medly of Confusion , made up of a useless redundancy , of insignificant words , of Circumlocution , frivolous Repetition or Tautology , where the whole is downright Nonsense ; in such Cases , I say , I am not able to reconcile the Notion of extraordinary Inspiration . If we must believe these Men inspir'd from the Matter or Manner of their Expressions , here are scarce the footsteps of Humane Knowledge , much less the Characters of Divinity ; and so far are the Discourses of this Nature from surmounting the Acquirements of Natural Men , or deviating in any thing out of the common Mode of Understanding , that every Prophane Hypocrite may play the Counterfeit , and the most extravagant Whim suggested to the Phantasie , has an equal Right of putting in a Plea for Inspiration . If we must believe they speak or teach by the Dictates of the Spirit , on the account of their more than ordinary Probity or Moral Honesty , their Devout , Holy and Exemplary Lives and Conversations , these indeed might sway us , were we not satisfy'd of the as strict Sanctity , Sincerity , and undissembled Piety of those , who as they pretend not to any special Priviledge of Supernatural Inspiration , are utterly averseto Ethusiastic Principles . Did true Religion consist in an affected Singularity of Expression , in a rustick or ungenteel Behaviour and Deportment , in the Dreams and Rapts of a deluded Phansie ; or ( to borrow a Physical term ) were its Pathagnomonic Sign any set Garb or Habit , were a green Apron , a Riding Hood , a short Crevat , or a Hanging Coat , the only Characteristic Marks of Christianity , These Men above others , have a just Pretence to the Title of its best and chiefest Votaries : but if the real Acts of Devotion , such as Watchings , Fastings , Prayers and Supplications ; if Charitable Contributions to the Relief of the Poor and Indigent ; if Mortification and Self-denial in worldly Satisfactions , are as conspicuous and apparent , perhaps more in some others than in these , I see not the necessity of admitting them either to speak or act differently from any other pious and devout Person . 'T is not the Garb or Habit that makes either the true Gentleman or the true Christian ; tho' most certainly , a decent plainness is very becoming , if not absolutely necessary to the Profession of the Gospel . The World , who take their Estimate of Things from Sense , are too apt to value one the other upon the Lineaments of the Face , or the propotionate Symmetry of other Parts of the Body , and to measure each others Capacity or Mental Endowments by their outside Apparel : but these were never over-rated by the Wise and Prudent . There is indeed an Extream on either side ; and as on the one hand an extravagant Dress looks ridiculous to the Sober and Judicious Man , and is very often the signal of Effeminacy , at best a Shallow Apprehension ; so on the other , the stiff and precise Habit is very rarely unattended with a Spiritual Pride , a secret Desire to distinguish our selves from the rest of Mankind , and an overfondness to value our selves upon such Indifferencies , and to believe them in time some of the Essentials of Divinity . But to return to the prescribed Forms of Religious Worship , and particularly those enjoyned by the Liturgy of the English Ch — if we our selves , through a preconceived Prejudice , or the Influence of a different Education , can think them neither useful nor necessary , nor find our selves edify'd by the same , it behoves us however to be so charitable , as not to Condemn or Censure those who do . There is no Person in this Ch — was ever , that I heard of , so Childish as to think the Truth of Religion , or the Advantage to be received by the Practise of its Duties , did consist in the Verbal Recitation of a Creed , in the Repetition of some certain Prayers , or the External Compliance with any other Performance : but since it is by all granted , that true Piety does consist in a hearty Submission and Resignation of our Wills to God , in the most humble Elevation of our Minds to Heaven , and in our most fervent Supplications , Prayers , Praises and Returns of Gratitude : and since it is not only possible but certain , that in these Forms so well adapted and fitted for our Necessities , no truly Religious Person did ever rest upon the Form of Words , but knows his Heart and Tongue must move together ; it becomes us to believe that the Prayers , Responses , and every part of the Service of the Ch — are always new to every sincere Christian , and that they loose nothing of their Efficacy by being common . I shall not here insist upon their Usefulness and Benefit to the Ignorant and Unlearned ; for notwithstanding we are to believe the God of Heaven will hear our Sighs and short Ejaculations , yet where we have time and opportunity to present our Petitions , to lay open our Wants , to acknowledge our Miscarriages , to beg pardon for our Offences , and Abilities to overcome the Temptations we may meet with ; here , I say , it is expedient that we set a Watch upon our Lips , that we utter nothing unbecoming the Supplicants of the Divine Majesty , and that we pray sensibly as well as heartily : if we are so happy as to do this without premeditation , we are all of us left to our Liberty in our private Duties : we may pray either with or without a prescribed Form , which how ridiculous soever it may seem to the Dissenter , 't is abundantly more so in my Opinion , that those very Men who most of all oppose a formal Prayer , shou'd themselves make use of one ; for give me leave to tell you , that little acquaintance I have had amongst the Separatists , has inform'd me , that for the much greater number , those who are conversant in the private Duties of Family Devotion , do still keep on in the same Road ; and tho' it was first an accidental Form of Words they light on without fore-thought , yet that makes the same no less a Form , which when afterwards by the intervention of wandring Thoughts they at any time deflect from , those very Deviations render them uneasie , as any of their Hearers may perceive , and the rest is foreign , incoherent and abrupt , till they fall into their wonted method of proceeding . This is so very true , that I can speak it upon my own knowledge , there are some sensible Men , in whose Families I have been for many Months , in some others Years , and all that time the Subject Matter , as well as Manner of Expression in their Prayers have been still the same , and wherever there has hapned any little variation by the want of Memory , or the intrusion of other Thoughts , unless they had a singular readiness this way , their Discourse would make their Hearers blush for them , if they did not blush themselves . Extempore Discourses , or such as are unpremeditated , are vastly differing in different Men : and even amongst the Enthusiastic Spiritati we find it exactly the same thing , viz. those Men who have the greatest volubility of Tongue , have collected the greatest number of Idea's , and received the largest helps from that Learning they at other times decry , speak the best Sense and most to the purpose ; whilst on the other side , such who labour under a want of these , are scarce able to deliver their own Conceptions , or to let us know what they would be at ; their Discourse proves burthensome , and very often insupportable to their own Hearers ; on which account I have often times admir'd that there should be so many sensible Men among them , who have not yet discover'd the Delusion , but are content to saffer such an Imposition upon their Reason . Whoever rightly considers the force of Imagination , when it becomes heated by the Frantic Zeal of a mistaken Piety , together with the deep Traces which by the several Objects are drawn out in the Brains of these Men , affording so many ready Inlets to the passage of their Animal Spirits , will the less wonder at their Extravagancies , or be startled at their odd Deportment . It is well enough known , that there are many of these Men whose Judgments have been so strangely prevail'd on , by the Delusion of some Spiritual Whimsie , that by the continual indulging a particular Thought , the same has at length cut out so deep a Trace , or made so strong an Impression upon their Imagination , that not discovering the Fallacy , they have fallen into a Perswasion of Supernatural Revelations , Visions , Inspirations and Divine Illuminations . One of the admirable Instances , and perhaps the most wonderful President of Enthusiasm , or Religious Phrenzy that has been heard of , was not long since presented to the World in the Person of Mr. M — n of Water-stratford in Buckinghamshire . This Gentleman growing Hypochondriacal , labour'd under so strong a Delusion of his Imagination , as to phansie himself by a Special Revelation from Jesus Christ , to be made acquainted with his sudden coming to Judge the World : upon which when our Saviour ( as he thought ) had several times appear'd to him , and discourst him face to face , he selected a great number of ignorant People to be his Followers , who disposed presently of what they had , and brought their whole Treasure into the Common Stock . Thus were they to separate themselves from the World , and to spend the very short remainder of their Lives , in Spiritual Hymns and Prayers , in Watchings and Fastings , sometimes Singing and Dancing , Playing on Musical Instruments , together with the most unaccountable Behaviour in odd Gestures and Positions of their Bodies . Thus they continued several days , till this unhappy Gentleman their Ring-leader ( whether by the constant Fatigue of his Body , or other ways ) was seized , as I have been inform'd , with a violent Defluxion upon the parts of his Throat , together with an Inflamation on the Muscles of his Windpipe . During his Indisposition , there were some Gentlemen in his Neighbou●hood , with no small difficulty admitted to see him , in whose presence he behav'd himself as he had always done , with much Sobriety , Gravity and Devotion : his Discourse was Rational , and betray'd no such Deception of Phansie as he was possest with : He told them with a full assurance , and with all the confidence he was able to express himself , That as sure as Christ had ever been upon Earth , so certainly he had seen him , when perfectly awake , several times not many days before : and that he had discourst him concerning the approaching Destruction of the Wicked , which they wou'd find fulfilled , and our Saviour in his Glory before the Consummation of many Weeks to come . He had as we have reason to believe , no apprehension that his Distemper wou'd be Mortal , but seem'd perswaded that he shou'd live to see all this accomplisht . But being thus unexpectedly snatcht away from his Frantic Congregation , they were shortly after , to their shame and consternation , made sensible that all was the Result of a distemper'd Brain in their Founder , and that the Infection was communicated to the unthinking Multitude by the Power of Imagination . I have thought this Case the more remarkable , because having been acquainted with a Neghbour of Mr. M — s , I have received full satisfaction that he was a Man very unblameable in his Life and Conversation , of tolerable Parts , strictly just in his Actions , and every way free from the imputation of an Impostor or designing Counterfeit . That we may not wholly pass by the Causes of these strange Phaenomena , without essaying by some means or other an Explication , I shall take the liberty to assert , that however ignorant we may be of the modification of our Souls , or the manner of our Perception , we are arriv'd to some certain knowledge of what is transacted in our Brains in order to the same : for whatever Objects are represented to our Phansies , the same do make a more or less durable impression thereon ; or , in other words , they grave as it were Prints , more deep or superficial , according to our continued view of the said Objects : and hence it follows that our Animal Spirits have not only a more difficult or ready Inlet , into the Traces which are cut out , but also into those Nerves which excite the Motions of our Bodies subservient to us , or by whose assistance we procure to our selves the desired Object , accordingly as we have indulged the Thought of prosecuting the same . For the better illustration hereof , If at any time we are intent upon , or please our selves with any lewd Idea , if we keep the whole bent of our Minds upon the same , and are both solicitous to obtain , and uneasie till we have accomplisht our impure Designs . We must expect that the same , or the like Object , will make a very durable Print , or very deep Vestigia in our Brains ; that the Traces into the same will lye always open , and the said Object is no sooner excited afterwards , but the Spirits as it were of their own accord rush in , and even compel us , almost contrary to our Desires , to will those Motions of our Bodies which were before employ'd in its prosecution and attainment . This is the true Mechanic Process , the Objects that are about us must excite in us some Sensation or other , and as we pursue or fly its appearance , or more or less keep up the Idea , there will be consequently the firmer or slighter Trace drawn out , and accordingly the same will either continually approach or withdraw from us . So that by the repeated prosecution of the beloved Object , these Vestigia are so very plain , and open , and afford so easie a passage to the income of our Spirits , that it is very much , if for a long time after the same should be obliterated , or the said Avenues blockt up . Again , It is by the frequent or reiterated Indulgence of our Thoughts , and cherishing our Idea's , that the Sensitive or Inferiour Soul gets the Ascendant over us : 't is by these means that we contract our Habits , and in this the force of them consists , which when we have done all that lyes in our power to highten and aggravate our unhappy Circumstances , when we have after this manner suffer'd an ill Habit to get the Victory over us , and to subjugate our Strength , to allure our Passions to its free command , we then cry out of the Frailty of our Natures , exclaim against our Maker , or else justifie our detestable Actions , and foolishly please our selves in thinking , that God Almighty would not have implanted these Appetites within us , if he design'd that we shou'd not satiate our selves in their Enjoyments : if not , they expect that however by their own voluntary Actions , they have with their whole strength heartily embraced the sinful Thought , and as desirously brought the same into a repeated Act , by which means the Traces in their Brains lye so open to receive their Spirits : here , I say , they expect Omnipotence to intervene , and by a Miracle to close up the Prints they have engraven , to snatch from them the Idea's they are hugging with all their might , or to intercept the passages of the Nerves , that their Animal Spirits may not fall into those parts , by which they are to obtain their short-liv'd Satisfactions . Surely there is no reasonable Man will countenance the folly of this Plea ; nor can he who rightly considers the Fabrick of our Bodies , the Organization of our Brains , and the necessity for sensible Objects to leave their Marks upon the same , think it a fair Impeachment of the Divine Wisdom or Justice , especially if he reflects upon that high Prerogative we enjoy above the sensitive Soul ; and that it is within the Sphear of our Reason to obviate these Disorders , to correct the Irregularities of our Senses , and by the practise of contrary Habits to set us out of the reach of those Mischiefs we should be exposed to . How these Disorders may be corrected , and the Vestigia which have been imprest by former Objects wiped out , I have toucht upon elsewhere : and indeed , were not Matters thus to be transacted , were our Objects elected to our hands , and we not able of our selves to choose some and reject others , I see not any business for the Exercise of our Reason , or any advantage we could brag of above necessitated Agents . A considerate view of this kind of Imagery , thus transacted in the Brain , will not only inform us of the Mode of Imagination , but will also give us some small insight into the extraordinary Effects of an over-heated Phantasie , and direct us to an Explication of some of the prodigious Phaenomena and extravagant Actions of our late Visionaries , or wild Enthusiasts : who , by a constant application of their Minds to some particular Idea , come at length to have the same so strongly imprest upon their Brains , that the whole Systasis of the Soul is taken up as it were a●d loseth it self in its Contemplation : the Vestigia are so deeply cut , and all others at that time effac'd , that the tendency of their Spirits altogether is into these Footsteps , the Acts of Reason and Understanding are laid aside , the Result is this , They quickly grow giddy by an uninterrupted Thought upon the same Object , they fall into a sort of Madness and Delirium , at some times dangerous to themselves and those about them : they are possest with invincible Opinions and Conceits of extraordinary Illuminations , Illapses of the Spirit and Revelations : finally , by the contracted Disorders of the Nervous System , they are often seiz'd with very direful Paroxysms , believe themselves in Rapts and Extasies , and when the Fit is over , endeavour to perswade the By-standers , that they have been the Lord knows where , and received a Divine Mandate or Commission to do the Lord knows what . I was never over-credulous in the business of Possessions , but doubtless , according to some very impartial and faithful Accounts , some of these I am speaking of have been pure Daemoniacks , and the unaccountable Phaenomena they have exhibited , have been clear Indications of a Praestigious Delusion or Satanical Power . According to the Relation of a Learned Man , my late Acquaintance , whose Residence has been for many years in New-Eng — that Country has been the Stage on which abundance of these Tragae-Comedies ( as he was pleas'd to call them ) have been acted . He gave me at our last Conference , a very Rational Account of several Instances of this Nature , particularly two , which I was almost surpriz'd at : their Names I shall designedly forbear to publish . The one had been a particular Acquaintance of this Gentleman 's for some years past , He told me he always lookt upon him to be as Harmless and Innocent , as he knew him to be Ignorant : but of late he began to retire more than ordinarily from Conversation , and betray'd in all his Actions , in his Gesture , Speech , Motion and Behaviour , all the approaching Symptoms of a mad Enthusiast . It was not long before he betook himself to the Society of half a dozen Women , who seem'd to be at first deluded with the appearance of his extraordinary Sanctity ; and without these he never stirr'd abroad . It hapned at one particular time that that the Q — r with his Women very ridiculously habited , drew near to my Friend's House , and seeing him at his Door crys out in a frantick manner , Stand still and see Salvation approacheth . The Gentleman , not at all surprized at the Novelty , as having been well acquainted with his Life , and the Whimleys he had been possest with , makes towards him , accosts him in a Neighbourly manner , bids him welcome to his Seat , and kindly desires him to take a Dinner with him ; which t'other , after some little Pause and a deep Expiration , assents to , walks in , and his Women were about to follow him : which my Friend observing , oppos'd their Entrance , and wou'd by no means admit them in . He told the Q — r that for his part he shou'd be welcome , but he intended not his House , to be a Receptacle for Mad-women , nor such especially as were kept for a Spiritual Fornication . The Man cou'd not at first tell how to resent the Affront put upon his Women ; but after some little Pause , walks to them , and orders their tarrying for him not far off : then returns and enters into my Friend's House , where they drank a Bottle of the best his House afforded ; and till Dinner was getting ready , he calls for his Violin , begins to tune it , and to strike an Ayre : which the Enthusiast perceiving was extreamly disturbed , and being about to depart , the Gentleman told him he would desist , and play an Anthem upon his Base Viol , which he was sure would not sound harsh : Accordingly he prevails , sets the Instrument and plays a Psalm , when on a sudden the poor Man falls a sighing , sobbing , and roaring out . At length he begins to dance about the Room , and calls for his Women , that they might have the same Spiritual Consolation ; for this he said was all Divine , it favour'd not as the other did of the Powers of Darkness , or the Carnal Kingdom . By this time Dinner was brought up , the Gentleman could scarce perswade his Guest to leave off running about the Room , and to sit down to Dinner : but at length prevail'd ; and during the time they were at Dinner , he was continually throwing out Scripture Metaphors , and wou'd have every thing from thence , however foreign to the purpose , to be an exact Simile or perfect Allusion . At length they parted , after a plentiful Repast , with a great deal of Respect . The more remarkable Instance , this Gentleman gave me at the same time , was of another Q — r in the same Town , who lookt upon himself to be of Heavenly Extraction , continually inspir'd and abounding in Supernatural Visions and Revelations . It was customary with this Person , in whatever place he received either Civility or Disrespect , accordingly to denounce some Blessing or Woe , as if authorized by Heaven for his so doing . At a certain time he made my Friend a Visit , and upon the receipt of some slight Courtesie from him , by way of Requital upon his going forth , fell down on his Back , and there for a considerable time was most cruelly exercis'd with such violent Distortions and throwing about of his Limbs , such incredible Inflations of the Breast and Belly , such Convulsions of the Muscles of his Face , and forming at the Mouth , that the Gentleman cou'd scarce perswade himself these Effects cou'd proceed from any common Disorder of the Animal Oeconomy , or be the Result of any thing less than a Diabolical Energy . When the Decumbent was almost spent , be lay quiet for a little while ; at length starts up , and in the usual accent of the Sect , crys out , The Tabernacle , the Tabernacle of the House of God , it shall be erected in thine House , and the Tents of the Lord shall be transplanted hither . My Friend hereupon calmly discourst him , and desir'd to know the occasion of his extream disorder . He reply'd , He had been all this time in Paradise , that he had discoursed the Lord Face to Face , and had this Message deliver'd to him . This Gentleman and my self had a long Conference upon this Subject , together with the Writings of Mr. B — and Mr. K — some of the former , he said , he had considerately perus'd in the Latine Tongue . I found by his Discourse that he had formerly been inclining to the Q — rs Opinions ; and was told by others that he had been very strict in that way , till finding himself growing : Melancholy , and likely to be seized with a Spiritual Vertigo , he happily threw off the Course of his Life , betook himself to the Study of Metaphysicks , and found his Disorder by degrees to wear of , by the help of Physick and the advantage he had of Conversing with Learned and Judicious Men. He was a little surprized when he perceiv'd that I offer'd any thing in the behalf of Q — sm , and told me , That on what account soever I espous'd their Cause , he was satisfy'd that I cou'd not do it without a manifest Imposition upon my better Judgment . The Experience , saith he , I have had of this People , and the intimate Acquaintance , both with their Principles and Deportment , has enabled me to know thus much , and I am so bold as to establish it for a solid Truth , that the perfect Q — r is either a perfect Lunatic or Daemoniac ; and believe me , you will find this occur to your own observation , that the looser the Q — r is , I mean , the less he is tainted with the Rusticity of their Manners , the Stiffness of their Behaviour , and the Ridiculous Gestures that appear'd in their Primitive Constitution , if at the same time he be a Man of good Morals , he is vastly preferrable in all respects to the Whimsical Precisian . There are many ( continues he ) amongst them that I esteem of , as of the devout and pious Ethnic , they have both of them the same Natural Light to govern themselves by , they are both of them Men of Conscience and Integrity in their Dealings : their Conversation is modest , yet withal pleasant , while they keep within these Bounds ; they are some of the best of our Modern Deists ; but so soon as ever they betake themselves to extraordinary Illuminations , to speak by Inspiration , and to fancy themselves directed in all things by somewhat differing from the common mode of Understanding , they are involved on a sudden in inextricable Confusion , plunged in Darkness and miserable Delusion , and truly it is the great Mercy of God that no more of them lose their Senses . The Men of Parts and Learning are the least subject to quit their Reason , and to have their Intellectuals blinded : and generally speaking , the Enthusiast is a Man of simple Education , an uncultivated Genius , rude and illiterate , of a sedentary Life , much given to Contemplation , ' tho not able to digest his Thoughts : and 't is no wonder at all , when such People come to be afflicted with Hypochondriac Melancholy , that they shou'd be seized soon after with a Religious Phrenzy . As to their peculiar Claim to the Divine Light , we have as little Reason to credit them as in their pretended Revelations . The Holy Spirit can neither be the Author of Absurdity or Incoherency in Discourse , neither yet of Repugnancy in Opinion , Difference between each other and palpable Confusion amongst them all . Those who have the Grace of the Holy Spirit , or the Advantage of the Divine Light , will see a necessity not only to be acted by , but to think more reverently of the true Revelation of Christ Jesus , of his Incarnation and outward Sufferings , as well as of his second Coming to Judge the Quick and Dead . Now whatever these People may insinuate to the World , under the Notion of their Belief , there are notwithstanding several dangerous Heresies got in amongst them . They do most of them at the bottom , set up their own Light and private Inspirations to the written word , which their calling a Dead Letter , Food for Children , of little use to the Regenerate , or such as are grown in Grace , do plainly intimate : there are many of them speak slightingly of the Mosaick History , ridicule the Notion of Original Sin , and disparage or discredit the manner of its Translation . They have none of them any other infallible Criterion or standing Rule of Faith , than a mistaken Conscience , which they Nick-name the Divine Light : This is plainly evident by their wild Enthusiams , the gross Immoralities among some of them , and the intestine Janglings amongst them all . They do consult the Scriptures in order to an imitation of the Apostolical Writings ; but alas , their high Pretences and Conceits are foil'd and qua●ht so soon as ever we compare them : and notwithstanding their strenuous Pleas , with their seeming assurance that they have the same Prophetic Spirit , and are equally inspir'd with the Divine Pen-men , I defie the whole Body of Qu — sm to produce me one single Instance , of any one of their Prophets that cou'd ever give the Proof and Attestation of their Inspiration , with the Founders of Christianity : when they come to this , they most wretchedly prevaricate , and cry out with Mahomet , There is no need of Signs and Wonders . Believe me Sir , adds he , this late Pretence to Inspiration , is both the most egregious Cheat that was ever put upon the Christian World , and the most dangerous and destructive Fallacy that ever the grand Deceiver cou'd have invented or contriv'd . Weigh all things fairly and without prejudice , consider all impartially , and give the greatest scope you can to the best of their Arguments , you will find all as pure deception , and as certainly false , as the Divine Illumination of the first Christians was most conspicuous and demonstratively true . If we consider the tendency of this Notion , we shall find , that shou'd the World but once comply with , or countenance the same , the Fundamentals of Government , both Civil and Ecclesiastic , wou'd presently be unhing'd , we shou'd have one Revelation in opposition to another ; the Gospel of our Saviour , that Divine System of true Religion , wou'd be trampled under soot , we shou'd be expos'd in our Fortunes to the State of Levellers , in our Minds to Diabolical Illusions or Phansiful Suggestions : Our Religion wou'd soon grow volatile and fly away into Air and Spirit , a profound Sign o● lamentable Expiration , wou'd be all we shou'd have to do whilst clothed with the Flesh , and all our Religious Duties , for want of the Support of an establisht Form , wou'd quickly leave us : Our helps to Devotion , such as Watchings , Fastings , and servent Prayers , wou'd be quickly laid aside , and in a little tim● we shou'd find our selves in the midst of a destructive Ignorance and barbarous Confusion . I can the more readily presage this , having been much pester'd with these People in some of the Towns of New-Eng — tho' not altogether in such a manner as Germany has been with the frantick Anabaptists . I shall only take notice to you in one word more , that when ever you may happen to discourse these People upon almost any single Article of the Christian Faith , you will find that there are scarce two of them of the same Opinion : Their Igno●ance in the Explanatory part of Religion is so great , that for want of a settled Creed or generally establisht System , they will unavoidably clash and jar with one another : indeed , so far as I perceive , they are capable of arguing nothing solidly but the Principles of Deism : and even their grand Notion of the Light , is as yet unprincipled , and as Mr. Norris says , unphilosophic , notwithstanding the two learnedest Props of their Cause have set it out to the best advantage their Learning cou'd ●nable them . 'T is true , there are some of the most Judicious , who will talk to the purpose for some little time , but there is no keeping them close to their Argument . The want of Catechistical Exercise to instil their Principles into those under their Care , has rendred their Religion rude and ill-shapen ; and to me this seems none of the least Causes that the greater part of them are so very unknowing in Divinity , that they can say nothing for themselves but this , that they have a feeling Sense of an inward Light which is sufficient to direct them . Thus ended my Friend's Discourse , which I shall leave with this short Remark , That for the most part his Idea's seem to be clear and Rational , his Judgment sound , and setting aside a little Heat , his Discourse in the main to consist with Truth , or Matter of Fact and Common Observation . Whoever consults Antiquity , or the Chronicles of the Times , may find many Histories of this wild Enthusiasm , and the Extravagancies that have attended this Whimsical Pretence to Inspiration . In the Reign of Henry the Sixth , one La Pucel a French Maid was burnt at Roan , she declared that she was sent from God for the good of her Country to expel the English. In the Year 1591. and the 34 th of Queen Elizabeth 's Reign , was memorable the prodigious carriage of one Hackett , born at Oundle in Northamptonshire ; a mean Fellow of no Learning , whose first Prank was this , That when in shew of Reconciliation to one with whom he had veen at variance , he embraced him , he bit off his Nose : and the Man desiring to have it again , that it might be sewed on whilst the Wound was fresh , he most villainously eat it up , and swallowed it before his Face . After this , on a sudden , he took upon him a shew of wonderful Holiness , did nothing almost but hear Sermons , got Scriptures by heart , counterfeited Revelations from God , and an extraordinary Calling . Thus he grew to be magnify'd by certain zealous Ministers , especially of one Edward Coppinger ( a Gentleman of a good House ) and one Arthington a great Admirer of the Geneva Discipline ; insomuch that they accounted him as sent from Heaven , and a greater Prophet than Moses and John Baptist , and finally that he was Christ himself come with a Fan in his hand to judge the World. This they proclaimed in Cheapside , giving out that Hackett participated of Christ's glorified Body , by his especial Spirit , and was now come to propagate the Gospel over Europe , and to settle a true Discipline in the Church of England . Farther , That they themselves were two Prophets , the one of Mercy , the other of Judgment ; with many other such incredible Blasphemies : whereupon Hackett was Apprehended , Arraigned , and at last Drawn , Hung'd and Quarter'd ; continuing all the time , and at his Death , h●● blasphemous Assertions . Coppinger a while after starved himself to death in Prison . Arthington repented , and made his Recantation in a publick Writing . In the Third Year of the Reign of King James the First , we have an account of a knavish Counterfeit , one Richard Haidock , who not only pretended to Inspiration , and to injoy Supernatural Visions , but to preach and pray in his Sleep . This Person was by the King himself detected to be a Counterfeit , and humbly asking forgiveness , had his Pardon granted on Condition that he shou'd publickly and openly acknowledge his Offence . * In the Sixteenth Year of this King's Reign John Trask was Censur'd in the Star-Chamber for depraving the Ecclesiastic Government , and for holding divers Judaical Opinions ; as that it was not lawful to do any thing forbidden in the Old Law , nor to keep the Christian Sabbath ; for which he was set on the Pillory at Westminster , and from thence whipt to the Fleet , there to remain a Prisoner : but Three years after he writ a Recantation of all his former Heresies and Schismatical Opinions . In the Year 1636. in the Reign of King Charles the First , one Leighton a Scotchman , publisht his Zion's Plea , of a very fiery Nature , exciting the Parliament and the People to kill all the Bishops , and to smite them under the fourth Rib : He bitterly inveghs against the Queen , calling her a Daughter of Heth , a Cananite , an Idolatress . For which he was Sentenc'd to be whipt and stigmatiz'd , to have his Ears cut off , and his Nose to be slit ; all which was inflicted upon him . In the Year 1656. in Charles the Second's Reign , most remarkable was the Trial of James Naylor the great Champion of the Q — rs who having spread his Doctrine , and gained many Proselytes to it in divers parts of the Nation , was more especially taken notice of at Bristol , and from thence was brougt up to London , attended by several Men and Women of his Opinion , who all the way they came ( especially the Women ) are said to have sung Hosanna 's , and to have used the same kind of Expressions towards him , as anciently the People of the Jews did to our Saviour , when he road triumphant into Jerusalem . The Parliament took upon them to judge him themselves , before whom being conven'd , he was charg'd with Blasphemy , for assuming to himself Divine Honours , and such Attributes as were due unto Christ only . After he had used many cunning Sophisms and Evasions to clear himself , such as argu'd him not altogether ignorant of Humane Letters , he was Sentenc'd by the House to be first at London whipt , pillory'd and stigmatis'd as a Blasphemer ; then to be convey'd to Bristol , there to be also whipt ; lastly to be brought back to London , to remain in Bridewel during pleasure : which Sentence was publickly inflicted on him . The Insurrection of Thomas Venner ( in King Charles the Second's Reign 1660. ) a Cooper and a Preacher to the Fifth Monarchy Men , is so prodigious an Example of an over-heated Imagination , and a pretended Revelation , that I am apt to believe no History can parallel . The madness of these Men ( being in all about Fifty or Sixty ) extended so far , that they believ'd themselves , and the rest of their Judgment , were call'd by God to reform the World , and to make all the Earthly Power , which they called Babylon , subservient to the Kingdom of King Jesus : and in order thereunto , they resolv'd never to sheath their Swords till the Carnal Powers of the World became a Hissing and a Curse ; and by a mis-guided Zeal they were so confident in their Undertaking , that they were taught , and believed One should subdue Ten thousand ; making account , when they had led Captive Captivity in England , to go into France , Spain , Germany , and other parts of the World , there to prosecute their Holy Design . They fought indeed with Courage to admiration , and if they had not been hindred by the Care of the Lord Mayor from increasing their Numbers , a Thousand Men so resolved , might have caused such a Disturbance in the City , as wou'd have had an Influence much farther . Venner himself was very much wounded before he was taken , and about five or six killed that refused Quarter , of which some of them were so obscure as not to have their Names known . About eight or ten days after , Venner with about sixteen or seventeen of the most notorious , were Arraigned at the Old Baily , found Guilty , and Executed in several parts of London . Thus ended ( saith the Historian ) this desperate Enterprise of a formidable Army of sixty Men , who were insensated to that height of Enthusiastic Valour , that they thought themselves strong enough to Encounter the whole armed Force of one of the greatest and most populous Cities in the World. The Prince's Guards , the General 's Troops , the City Train'd Bands , were all swallow'd up in Conceipt by these Men of Might and little Wit ; and it is reported , that they were so infatuated with their golden Dreams , and so certain of Success , that they had promis'd to themselves the Partage of the whole Empire of the World among them : Thirty being design'd for the subduing of the Eastern Parts , and Thirty of the Western ; but see the Disaster which they met with by the way . In Dr. Featly's History of the Anabaptists , we have several wonderful Accounts of Enthusiasm , of their strange Phrensies ; their wild Preachings and Practises , particularly those of Muncer , John of Leyden , Knipperdoling , with the rest of their Followers : So that altho' at this time the Q — rs alone are lookt upon to be the chief Enth●siasts , there being no other Sect besides so particularly pretending to Inspiration and Divine Illumination , yet within the Compass of the two last Centuries , we have had the Apostolians , Augustinians , The Silents , Adamites , Melchiorites , Georgians , Menonists , Catharists , Separatists , Bucheldians , Hutites , &c. who put in for a share of the same Priviledges : and indeed it is to be fear'd , if not unquestionable , that the present Countenancing the pious Whims and Dotages of some Modern Sectaries , who have made such a Noise in the World with their Special Illuminations , Visions and Revelations , has been none of the most inconsiderable Occasions of Scandal and Contempt , amongst unprincipled Men , to the Sacred Writings of the Divine Penmen ; on which account it was certainly well worth the pains of the Learned B — p of C — r , to consider and state the Difference between really Divine Communications , Natural Impressions , and Diabolical Illusions , whether by Inspiration , Illapse , Vision , Dream , or Voice : and this , I think , he has admirably done , by shewing that there is no proof of any other Revelation than that in the Holy Scriptures . 2. That there is no need of any farther Revelation . And l●stly , That the said Book shuts up all Revelation with it self , so that none other is to be expected beyond it . I grant , saith he , that it is as possible in it self for God to reveal himself at some time hereafter , as it was for him to have revealed himself heretofore ; but he that will assert the Futurity of this , must have more to prove it than a Possibility . It is certain that God has revealed himself , and that the Gospel was by Revelation from him : but there is nothing of the like Certainty for a Revelation after the Gospel , or in after times of the Gospel , as there is that the Gospel it self was of Divine Revelation ; so that altho' I am not positive , but that there may be some particular Revelation or Inspiration with respect to some especial Case , yet it may arise , for ought we know , from bare Imagination , and if not attended with the greatest Caution and Circumspection , may end in the Whims and Frensies of a Bridget , a Catharina , or a Mother Juliana , and what not : nay , it may proceed to the disanulling the Gospel it self , and to the preferring their own private Inspirations ( as they will have it ) above it . If we consider the Evidence which was given to the Gospel Revelation , we shall find there needs on other Evidence to be given to that Revelation for want of Evidence in this . Our Saviour●s Life was a Life of Miracles , as well as Innocence , and wherever he w●●● the Divine Power went along with him , which he extended ●herever he came , and as occasion served to the Confusion , if not the Conviction or Conversion of his Adversaries , and all which at last concluded in his own Resurrection , his Ascension into Heaven , and the Effusion of the Holy Ghost which began on Pentecost , but like a Torrent ran through the Apostolical Age , and bore down all manner of Competition , and what then can any Revelation pretend to beyond it , or where can there be any that can be supposed to produce the like Evidence for its Veracity . But again , The Scriptures conclude all with this Revelation , and because we have none other besides that written Revelation , we cannot suppose any Revelation beyond it , and much less derogatory to it , or that shall direct us to any other way by which we are to be saved , then that we have already received , and is therein recorded . As to the Case of Personal and Occasional Revelation , which may be conceived only to serve to a more spiritual Manifestation of the Revelation already made , I wou'd not altogether deny this , because I know not how far some Persons may , in some Cases , be inlightened by a Spirit of Prophecy , nor what particular directions they may receive in an extraordinary way in some special Cases , with respect to themselves , to others , and to the Church of God : which may be like a special Providence to some particular Persons , but now as a Man must govern himself by the general Rules of Divine Providence , and not by particular : and because he has sometimes met with Deliverances , Supplies and Directions beyond all his own foresight and reasoning , must not forsake his own Reasonings and Care , and wholly rely upon the Extraordinary : so it is to be here . 'T is not impossible but a Person may have some occasional Revelation , some Divine Inspiration at an especial Season , or in some special case ; but if he forsakes the ordinary to depend upon the extraordinary , & expects a Revelation in every case , because he has had it in some Particulars , he will as much be subject to Errour , and err no less dangerously than if he wholly rely'd upon Divine Providence , and forsook all other means whatever ; and truly this is a way much liable to be abus'd to mislead Persons , and is very suspicious as also dangerous . It is a Case liable to Imposture and Abuse , forasmuch as those that are under the Influence of such a conception , are not always , if at all , capable of making a certain Judgment of it , for it is all transacted within , and the Imagination may be so much influenc'd by the Body , and by an Agitation of the Blood and Spirits from an Enthusiastical and even Devout Temper , by prepossessions and fore-conceived Principles , and by the Circumstances of Life , that it may be wholly Natural , as natural as Dreams , or the Deliriums of a Fever , which proceed from an Ebullition of the Humours and such like ordinary Causes . It is very certain that abundance of Persons have been imposed on , and taken the Effect of Imagination for Inspiration and Divine Illumination : I am far from condemning all the Instances of this kind of Hypocrisie and a Design to Deceive , like Maria Vesitationis in Portugal ; I will rather think more charitably , that very often they have thought themselves thus moved and acted by the Spirit of God , and yet notwithstanding all their pretences , and the opinion others have had of them , it has been afterwards evident , that all has been far short of Divine Infusion or Illumination . What shall we think of Teresa , whose Life is full of her Visions and Revelations , and indeed if we did but alter the place , and for the Nunnery conceive her to be in an Hospital , we might take it to be what the Author in a transport sometimes calls it , a Frenzy . What a Legend of Dreams wou'd the World be furnisht with , if the Visions and Revelations of these kind of People were bundled up together , as the Miracles of reputed Saints have sometimes been . But they are truly much to be suspected also of Imposture , and that because we read so little of this way in Scripture , even in the Apostles times , and nothing to encourage us in the expectation of it afterwards . We read nothing there of the * Union of the Soul to the Divine Essence ; of its being absorpt and drown'd over head and ears , and ingulphed in the depth of Divinity , so that it became one and the same with God by a true Deification . We read there sparingly of some Extasies , as one of St. Peter , one or two of St. Paul , but with how much reserve doth the holy Apostle speak , and with how much modesty when he comes to Visions and Revelations of the Lord , when he heard unspeakable words , which it is not lawful for a Man to utter , 2 Cor. 12.1 , &c. Now what can be greater if these of Teresa be true , and where might we expect to be more entertained with the Relation of such Rap●s than in the Gospel ; so that when they are there so unusual , and here so frequent , that even Societies are embody'd from them and formed , it is very much to be suspected , and the rather , seeing that which is the proper means of judging and of distinguishing Imagination from Revelation , is laid aside , which is Reason , and when all is resolved into the Persons single Testimony . We are required in all Cases to search and try , which doth suppose the free Exercise of our Reason ; and where this is rejected , 't is a sign there is no truth in the Thing pretended : but farther , 't is very suspicious when Men exalt their own private Revelations to the same Authority with the Revelations of holy Writ , and seek to justifie the one by the other ; when they esteem the way of Religion as described in Scripture , to be mean in comparison of this that they are in , and prefer this way of Contemplation and Inspiration , above the plain Precepts of Christianity ; when it is a condescention in them to joyn in External Worship . A state indeed of Perfection that is above what the Gospel hath described , and is another Gospel than what we have in Scripture received , and which there needs an uncontroulable Evidence for : the want of which increaseth the suspicion . 'T is certain that there is no Evidence for all this , beyond their own simple Affirmation , and who is there that without good Evidence can believe that those Rapturous Ladies ( such as Santa Teresa and Donna Marina d'Escobar ) did in Molinos ' s Phrase , hear and talk with God hand in hand , when he reads the Interlocutory Matters that are said to have passed between them . The desire of Revelations has so wonderful an Influence over the Souls , especially of such Women , that there is not an ordinary Dream but they will Christen with the Name of Vision ; and I must needs say , the credulous World has been much imposed on this way : The Pretence abovesaid of Maria Visitationis is an Instance beyond all Exception , who impos'd upon her Confessor , ( no less a Man than Lewis Granada ) the Inquisition , and even the Pope himself , and yet notwithstanding she pretended to somewhat more than Internal , for her Converse with our Saviour , &c. was at last detected of notorious Imposture . But most of the Visionaries we are speaking of , pretended not to so much ; and therefore where there is no External Evidence attempted by them , nor that we have the Gift of Intuition to see into their inward and Self-evidence , we have no reason to think otherwise of such Illuminations , Introversions and Interlocutions , than at best the Effects of a distemper'd Brain ; and so much the rather are we to be careful of these Matters , and not to be too easie of belief , because it may be very dangerous in the Consequence of it ; for if instead of a Star it should prove an Ig●is fatuus , whether may not Persons be led under the Delusion of it , and what will not be concluded to be lawful , nay a duty , which Revelation shall warrant ; and where will this end , if once it be credited , and that we commit our selves implicitly and blindly to such an uncertain Guide . Now if a Person comes , under pretence of a Revelation , with a Message to others , and requires them , as they tender their Salvation , to receive it and to submit to it , without such Certificates as may give Authority to it , it is like one that shall take on him the Stile and Character of an Ambassador , without any Credentials to give him Authority , and deserves no better Acceptance . It is by means of Predictions and Miracles that a Prophet must be known to be a Prophet , an Inspiration to be an Inspiration : and by these Characters may we be able to judge of both as to the Authority of the Mission , and the Truth of the Inspiration ; where the Evidence was n●c●ssary , there was never wanting one or both of these : and tho' John did no Miracle , yet he had the Spirit of Prophecy , the People acknowledg'd ; * for , say they , all things John spake of this Man ( Jesus ) were true . There may , 't is likely , be Inspiration where there is neither of these or the like Evidences , but there is no Obligation on others to believe it , without the Evidence be sufficient ( for such as the Evidence is , such is the Obligation ) now the Evidence is not sufficient which rests solely on Humane Authority , and has nothing but the bare word or affirmation of the Pretender to prove it : It is to this purpose that our Saviour speaks , If I bear witness of my self my witness is not true , the Works I do bear witness of me . So that Inspiration is as to others no Inspiration till it be proved : it may for ought appears to the contrary , be no other than Delusion or Imposture . Let therefore the Imagination be never so strong , the Confidence never so great , the Intent never so good , the Question is , whence is this ? what Evidence doth the Person bring of his Mission from God ? upon what doth it rest ? into what is it resolved ? what doth he produce more than what may be the fruit of Imagination ? it may all be a fit of Enthusiasm . And if a Person will pretend to immediate Inspiration ( were it an Age for it ) much more if he pretends to it after Inspiration h●s ceased , he must be able to fortifie it by such Evidence as can come from none but him from whom the Inspiration came if it be Divine . The Case then is to be put upon this Issue , and to be decided by the Measures here laid down , and we may safely venture the whole Cause of Revelation upon it , when there is nothing wanting that can reasonably be desir'd towards the Justification of its Veracity , and that there is no manner of Pretence for applying the same Terms of Evidence and Sincerity to Imagination , as to Inspiration or to Imposture ( whether Enthusiastic or Diabolical ) as is to Revelation . For when was it known that Imagination or Nature ( vulgarly so called ) did ever impower Persons to speak all Languages , and to discourse readily at once with the Parthians , Medes and Elamites , &c. in their several Tongues : when did Nature or Imagination enable Persons without any skill to cure Diseases naturally incurable , and such as had no Humane Learning , to talk like Philosophers of the sublimest Arguments , and with as much freedom as they used the Speech of the Foreign Nations they instructed . Farther , What Imagination , Nature or Art cou'd inspirit Moses with such a Supernatural Power as to turn his Rod into a Serpent , and to devour those of the Magicians : or by a stroke of it to fetch Water out of a Rock , and to stop the mighty Current of the Sea ? What Imagination cou'd form such Idea's in the Minds of a Pharaoh and Nebuchadnezzar , or inspire a Joseph or a Daniel to give such an Interpretation as justify'd it self to be true by the corresponding Event ? When did Imagination give Life to a Fly , or do the least act out of it self ? when did that , or Nature , or Imposture , really and truly raise the Dead with Elisha , call for Fire from Heaven with Elijah , or foretell what shall happen an hundred or a thousand years after , or so much as what a Person shall think to morrow ? Here we may challenge all the Magicians , all the Men of Art and Science , all the Enthusiast● and Impostors in the World , to talk as the Persons really inspired did talk , to do as they did , and to produce those Testimonies as they produced in their own Justification , and for the Confirmation of their Mission from God. From all which we see , what Evidence we have for the Truth of Revealed Religion by the various ways of its Manifestation , if we had such Inspirations , such Visions of things future and remote , &c. what Evidence cou'd we desire more to attest and bear witness to what we are to believe and receive , and what Absurdities must we be cast upon , if we shou'd venture to call those Matters of Fact in question , which tho' peculiar to those Times , lose not their Force and Evidence , because they are not in our own , nor have been for several Ages , nor are to be again in the Christian Church . 'T is true , when a Person is himself the Recipient to whom the Revelation is imparted , there is no absolute need of a Sign of farther Evidence to ascertain the Truth of it to him , when if God so please the Revelation of it self may be made as clear as it can be made by the Sign : but when the Revelation comes at second hand to a Person , and rests on Humane Testimony , on the Ability and Sincerity of the Relator or Person supposed to be inspir'd , there needs some further Evidence , some Sign or Signs that may shew the finger of God , since all Men are Lyars , Psalm 116.11 . that is , may be deceived , or may deceive , may either be so weak as to be imposed on by their own Imagination , or the Imposture and Practises of Evil Spirits , or so wicked as under the pretence of Revelation and Inspiration to impose upon others . In such a Case , I say , no Man's Affirmation or Pretence is ordinarily to be heeded , any farther than he is able to produce a Testimony as really Divine as he wou'd have his Revelation to be accounted . For as before said , all Revelation must have a sufficient Evidence , and if it be a true Revelation , it will be able to produce the same . A Revelation to another , how evidently and convincingly soever it may be represented to him , is nothing to me , unless I am fully assur'd that he has had such a Revelation : but that I cannot be assur'd of , unless it be by the like immediate Revelation , or by sufficient and uncontroulable Testimony . Since the former wou'd be absurd , and is not to be expected at all times , it is as reasonable for us to believe , where there are sufficient Motives of Credibility , as if we our selves were alike actually inspir'd , as they to whom the Revelation was immediately convey'd : And if I mistake not , these Motives are to be resolved 1. Into the Veracity , Sincerity , and Credibility of the Persons pretending to Inspiration . 2. Into the Matter or Subject of the Revelation . And 3. into the Testimony produced for it . By the Credibility of the Person we understand his Probity and Sincerity , his Capacity , Prudence , and Understanding , which render him worthy of Credit , and are necessary Qualifications of a Divine Missionary : the being a Prophet to others ( as those are to whom a Revelation is made , and that are inspired by Almighty God ) so as to teach and direct them in the stead as it were of God , whose Mouth and Representatives they are to the People , is an Office of great Dignity , and requires somewhat of the Divine Image , as well as Authority , to recommend them and their Message to others . I grant in the ordinary Cases , as there were Prophets bred up in the Schools or Nurseries of Learning and Morality , there might be such Persons as were employ'd without a strict regard had to these Qualifications , as Messengers that carried an Errand by the order of their Superiors . I grant also that God might , and did sometimes upon occasion , inspire such Persons as had none of these Qualifications to recommend them , as he did Balaam . But this was no more than when he opened the Mouth of the Ass , to rebuke the madness of that Prophet , and who was so ever-ruled by the Divine Power , as against his will , to bless those whom he came to curse , which was so much the more considerable , as it was the Testimony of an Enemy . But as Revelation is a Divine Communication , and a Mark of Divine Favour , so it doth suppose in the Nature of it , that the Person so dignify'd is duly qualify'd for it ; and which is so requisite , in the Opinion of Mankind , that without it he wou'd rather be accounted an Impostor than a Messenger from God , and ordinarily have no more Reverence paid to his Errand than to his Person . What has been thus said in general , as to the Morality and Vertue of the inspired Person , will hold for the most part as to his Prudence and Understanding , which is so necessary a Qualification , that the Divine Election of Persons for so peculiar a Service , doth in that way either find or make them fit . Laying all this together , let us see what it amounts to , viz the Capacity , Ability , and Integrity of the Persons to whom this Revelation is made , the Unanimity and Consent of Persons remote and distant in Time and Place ; the Usefulness and Reasonableness , the Excellency , Sublimity and Perfection of the Doctrine they taught , the Testimony given to them by such Operations and Productions as exceed the Power of created Causes , and are wholly from the Supream : where these are concurring , and with one Mouth , as it were , giving in their Evidence , we may say it is the Voice of God , and that it his Revelation which carries upon it the conspicuous Stamp of his Authority . I hope these few Passages out of the Writings of this Learned Man , may be a means to establish in you a Belief that the Divine Being has given unto us a Revelation of his Will , and that all other Revelations pretended to by such who cannot give us the same convincing Evidence , are to be lookt on as the Effect of a Satanical Delusion , a Distemper'd Head , or a Knavish Combination : 'T is indeed so necessary to believe this● that unless we do so , we shall be liable to be carried aside with every Wind of false Doctrine , and our Faith will find nothing certain to take hold and fix on . You are well acquainted with a sort of Men , I need not name them , who have amus'd the World as well as themselves , with a confused System of new Principles of Religion : These , in their own Judgment , are arriv'd at so happy a state as to live and sin not , they carry it seems the Deity always about them , and will neither speak , preach nor pray , without a Divine Mandate ; nay farther , their very Words and Expressions ( tho' why or upon what account I know not ) must be supernaturally forced on them , and they will deliver nothing but in Raptures , Extasies , or by Inspirations . If we tax them with Absurdities , want of Sence and Incoherency in their Discourse ; or if we tell them that Religion is both a Reasonable and a Divine Service , they presently exclaim against Humane Learning , the Arts and Sciences , and misapply that Scripture Text which they think pat to their purpose , Man's wisdom is foolishness with God. Thus , in the Opinion of these Men , we must shake Hands with our Reason , resign up our Intellectual Faculties , and become a sort of Idiots or insensible Statues : and thus all Religion must be resolved into a Spiritual Delirium or Dotage , a Sensless Stupidity , whilst the Learned Man and the Divine , the Christian and the Philosopher , must be accounted Terms incompatible . Whether the Name Enthusiast , is derived from them , or any other Pretenders to Revelation , is not material : but certainly , as they are a People , who above all other Religionists , have abounded in Prophetic Rapts , Predictions , lamentable Expirations , and Denunciations of Publick Woes , Calamities and Judgments ; so have they for the most part ( if not all ) been miserably benighted and overshadowed with Darkness : and there have been those amongst them , who when the Cloud has been remov'd , and their Imaginations freed from the Obscurity , have confest to the Sense of a Deception , and acknowledg'd the Delusion . 'T is more then ordinarily remarkable it seems of Mr. M — l that he scarce ever speaks amongst them , but in a sort of frantic or wild transport , he is delivering his Prophesies and Prognosticating the certainty of impending Judgments . And indeed Mr. K — th sometime ago took notice to me , that among many hundreds , he had heard him utter , not one had ever come to pass . I speak not this out of any Personal Prejudice , neither yet with a desire that any Man shou'd ridicule and contemn them . I have , I must needs say , too certain a Knowledge of the Honesty , fair Dealing , and Integrity of some in that Perswasion , to tax their Morals : And as for their Divinity , their fundamental Hypothesis of the Divine Light , if they knew rightly to explain it , or to account for the same , either rationally or intelligibly , I am ready to believe it might prove both serviceable and solid . The rest of their Principles have been deliver'd too loosely to pass for any Regular System , and it may be thought designedly , least they shou'd be found to clash and disagree . Their late intestine Janglings , their Divisions and Fewds , with their separation into Parties , give us reason , without the help of Revelation , to portend the likelyhood of their Extinction ; and as they started up at first almost imperceptibly , so may they very probably , within the Compass of another Century , dwindle into nothing again . However , be that as it will , this is certain , They are not the People they were at their first Rise ; at least , the greatest part of them : their quitting some of the Marks and Badges of their Profession , and their gradual Conformity to the Habit and Customs of other People , which they now seem to think indifferent , is an Argument of this ; and truly , I believe I may not err , if I take three parts of the younger People among them to be but nominal , or to act only in compliance with the Commands of their Governours , on which account I am induced to surmise Q — sm may be but little longer liv'd than the Supports of their several Parties and Divisions . It is not without some Reason , that I impute your present Scepticism to the unhappiness of Circumstances attending your Education : we do not often find that when Men shake of their first imbibed Principles , they stick to any other : the first remove is very commonly to infidelity ; and altho' I cannot think you are to be discommended for quitting what you find neither consonant to right Reason nor true Religion , yet in this you are extreamly blameable , and I hope may live to see the danger , that from the madness and folly of some , you shou'd take the Measure of Divinity in general , and hereupon resolve all Religion into a pious Fraud . The People of other Churches , even the Church of England it self , meet together ( you say ) habited fitter for the Theater than a place of Devotion ; They have their Prayer Books brought after them , they fall upon their Knees cry , Lord have mercy on them , they are miserable Sinners : they have done those things , &c. they proceed and say , They believe in God the Father Almighty , and cry out Our Father which art in Heaven , &c. and when this is over ( nay a great many of them in the time of repeating their Prayers and Petitions ) are viewing each others Dress , taking notice of the Fashions , and reflecting upon each others Deportment : the elder sort are thinking of their worldly Business , who will be their best Chapmen , and how to dispose of their several Commodities : and as soon as all is over , instead of retiring into their Closets , for the sake of private Devotion or Contemplation , they enter into Consult where is the best Wine , what Friends to visit , and to make merry , or where to walk that they may spend their time , as they call it , in some Recreation or Diversion . All this I must needs say is too notorious to be evaded , it is indeed as just as miserable a Complaint , and therefore as I shall not go about to extenuate the Errors or Impieties of these Persons , so neither does there seem to want any other Reply than this , That Religion in it self is no more sullied by the Scandal of pretended Devotee's or Irreligious Proselytes , than the truth of any other Science by the Impositions and Cheats of an In-intruding Impostor . You must consider the People you are speaking of have no more Religion than your self , they go to Church with their Neighbours , whom they think wou'd otherwise take notice of , and Censure them : but for their own parts their Principles are to choose , they never embraced any in such a manner as if they were certainly convinced of their Truth , neither have they any thing to plead for their sometimes frequenting a Religious Assembly , such as their Parish Church , more than the Custom of their Country , and the Necessity that there is of Securing their Reputation . I question not however , but you may find some sincerely Religious , and truly affected with the Divine Service ; Men whose Piety is as conspicuous in their Lives and Actions , as in their Words and Expressions , such whose Hearts are fervently affected with the Love of God , and whose whole delight it is , as well as utmost endeavour to live Godlily , Righteously , and Soberly in this present World , in order to the Securing of an Everlasting Happiness in a World to come . In a word , all that I have farther to say with reference to Reveal'd Religion , that compleat and setled Standard of Divine Faith , is this , that how diffident soever you may be at present of its Authority , let not the same by any means suffer from your impious Reflections : You are no ways able to disprove the Matters of Fact , they may be true , and you have all the reason in the World to believe they are so : However , in the end , I may securely predict this , That it will be a much less trouble to you , your never looking into those Sacred Volumes , than your searching them with the foolish Patrons of Irreligion , only to furnish your self with a profane Witticism , or an impious Scoff . The folly of such Derision ( that I may give you the Sentiments of a Reverend and Devout * Person ) is very conspicuous , in considering to whom the Injury redounds , by Mens making themselves so pleasant with their Sins . Do they think by their rude Attempts to dethrone the Majesty of Heaven , or by standing at the greatest Defiance to make Him willing to come to Terms of Composition with them ? Do they hope to slip beyond the Bounds of his Power , by falling into Nothing when they dye ? or to sue out Prohibitions in the Court of Heaven to hinder the Effects of Justice there ? Do they design to out-wit infinite Wisdom , or to find such Flaws in God's Government of the World , that he shall be content to let them go unpunish'd ? All which Imaginations are alike vain and foolish , and only shew how easily Mens Wickedness baffles their Reason , and makes them rather hope and wish for the most impossible things , than believe they shall ever be punisht for their Impieties . It is well ( says the same Judicious Man ) in the Age we live , that we have the Judgment of former Ages to appeal to , and of those Persons in them whose Reputation for Wisdom is yet unquestionable , otherwise we might be born down by that Spiteful Enemy to all Vertue and Goodness , the Impudence of such , who it is hard to say , whether they shew it more in committing Sin , or in defending it : Men , whose Manners are so bad , that scarce any thing can be imagined worse , unless it be the Wit with which they use to excuse them : Such who take the Measure of Man's Perfections downwards , and the nearer they approach to Beasts , the more they think themselves to act like Men. No wonder that among such as these the Differences of Good and Evil be laughed at , and no Sin thought so unpardonable as thinking there is any at all : the utmost these Men will allow in the Description of Sin , is , That it is a thing that some live by declaiming against , and others cannot live without the practise of . But is the Chair of Scorners at last prov'd the only Chair of Infallibility ? Must those be the Standard of Mankind , who seem to have little lest of Humane Nature , but laughter and the shape of Men ? Do they think that we are all become such Fools to take Scoffs for Arguments , and Railery for Demonstration ? He knows nothing at all of Goodness that knows not that it is much easier to laugh at than to practise it ; and it were worth the while to make a mock at Sin , if the doing so wou'd make nothing of it : but the Nature of things does not vary with the Humours of Men : Sin becomes not at all the less dangerous , because some Men have so little Wit to think it so ; nor Religion the less excellent and advantageous to the World , because the greatest Enemies of that are so much to themselves too , that they have learnt to despise it , but altho' that scorns to be defended by such Weapons whereby her Enemies assault her ( nothing more unbecoming the Majesty of Religion , than to make it self cheap by making others laugh ) yet if they can but obtain so much of themselves , as to attend with patience to what is serious , there may be yet a possibility of perswading them that no Fools are so great as those who laugh themselves into Misery , and none so certainly do so as those who make a mock at Sin. It may be not unlikely thought by some the Interest of Mankind , that there shou'd be no Heaven at all , because the Labour to acquire it , is more worth than the Purchase , God Almighty , if there be one , having much over-valued the Blessings of his Presence ; so that upon a fair Estimation , 't is a greater Advantage to take ones Swinge in Sensuality , and have a glut of Voluptuousness in this Life , freely resigning all Pretences to Future Happiness , which when a Man is once extinguished by Death , he cannot be supposed either to want or desire , than to be ty'd up by Commandments and Rules so thwart and contrary to Flesh and Blood , and refuse the Satisfaction of Natural Desires . This indeed is the true Language of Atheism , and the Cause of it too ; were not this at the bottom , no Man in his Wits cou'd contemn and ridicule the Expectation of Immortality ; and yet I may be bold to say , it is a plain Instance of the Foily of those Men , who whilst they repudiate all Title to the Kingdom of Heaven , meerly for the present pleasure of Body , and their boasted Tranquility of Mind , besides the extream Madness in running such a desperate hazard after Death , they unwittingly deprive themselves here of that very Pleasure and Tranquility they seek for , there being nothing more certain than this , that Religion it self gives us the greatest Delights and Advantages even in this Life also , tho' there shou'd prove in the Event to be no Resurrection to another : * Her ways are ways of pleasantness , and all her paths are peace . But the truth of our future Existence has had the Attestation of the Learned and Judicious in all Parts of the World. I have elsewhere taken notice of it , and must again inculcate to you , That Religion is somewhat more than a childish unaccountable Fear of any pretended invisible Power , and that the Terrors it strikes us with are vastly different from those Tales about Specters , which do at some times frighten pusillanimous Minds : those that do arise from our knowledge of having offended the Divine Being , or from the just fear of his Anger and Indignation , are such as do not only disturb some small Pretenders and puny Novices , but do approach even the profoundest Rabbi's , or Masters of Atheism , it being well known both from Ancient and Modern Experience , that the very , boldest of them , out of their Debauches and Company , when they chance to be surprized with Solitude or Sickness , are the most suspicious , timerous , and despondent Wretches in the World : and the boasted happy Atheist in the indolence of the Body , and an undisturbed Calm and Serenity of Mind , is altogether as rare a Creature as the Vir Sapiens was amongst the Stoicks , whom they often met with in Idea and Description , in Harangues and in Books , but freely own'd that he never had or was likely to Exist actually in Nature . Believe me , my good Friend , here is more in this than Prepossession of Phancy or Disease of Imagination ; and if you object that had we not been told of these things by designing Men , we shou'd never have thought on them our selves ; the Answer is ready , who told these designing Men ? if they thought of these things , without being told , why may not others do so too ? It is manifest enough to every Man , that his Soul , whilst in the Body , is capable to retire it self from Corporeal Images , and to be busie with Idea's of another Nature , which no Corporeal Impression cou'd possibly make ; and hence also it is as clear , that our Souls may operate and be capable of Pleasure and Pain when separated from Body . For if the Soul were no more than a Crasis of the Body , it wou'd be capable of no other Distemper than what arises from the Compression or Dilatation of Matter , or from the Obstruction and Turgescency of Humors . Since therefore we find it subject to Maladies , which spring meerly from Moral Causes , and which are no more curable by the Prescripts of Physicians , than the Stone or Gout are to be remov'd by a Lecture in Philosophy , we have sufficient Cause to believe it of an Incorporeal Nature . Farther , The Essences of Things are best known by their Operations , and the best guess we can make of the Nature and Condition of Beings , is from the Quality of their Actions , while therefore by contemplating our selves , we find that we do elicite Actions , which do exceed the Power of Matter , and the most subtil Motion of Corporeal Particles , we have all imaginable ground to think that we are possessed of a Principle Immaterial as well as Intellectual . He who considers that there is not one perfect Organ in the Humane Body , but the Parallel of it is to be met with in the noblest sort of brute Animals , and yet that there are divers Operations performed by Men , that no Beast whatever is capable of doing the like , must need apprehend that the Rational Soul is not a Corporeal Faculty , nor a Contexture of Material Parts . To prove this , we have already instanc'd in the Acts of Intellection ; viz. 1. The Acts of simple Apprehension . 2. Acts of Judgment . 3. Acts of Ratiocination . 4. Acts of Reflection . 5. Acts of Correcting the Errours and Mistakes of the Imagination . And lastly , Acts of Volition , or those whereby we choose and refuse by a Self-determinating Power , according as things are estimated , remaining exempt from all Coaction and Necessitation by the Influence of any Principle foreign to it . All these are impossible to Matter , because that acts always according to the swing of Irresistible Motion ; nor can it be courted or solicited to Rest when under the forcible Impulse of a stronger Movent . So that whatever insensibility you may fancy of a Soul divested of Corporeal Organs , you will experience , that as the Body is unconcern'd in any thing but Sensation , there will remain a Power of Exerting those Superiour Acts and Faculties which have no relation thereunto , and consequently a Capacity to suffer Pain or Pleasure , the Rewards and Punishments of a well or ill spent Life , for it is not Sense but Reflection that wounds the Conscience : Sense , it 's true , may divert the Pain , but can never make it ; and when Death puts an end to sensible Diversions , the never-dying Worm may lash without controul . In fine , if bad Men were sure to undergo no other Pains or Horrors , and if the good were sure to receive no more Joys or Pleasures till the Resurrection , than proceed out of the Heaven or Hell they carry with them , and from the certain and constant Expectations of another , that might be sufficient , if well consider'd , to deter Men from Vice , and to encourage them to Righteousness : but the Scriptures intimate more , and plainly inform us , that the Souls of bad Men are immediately upon Death translated to a place of Torment , and the Souls of the Good to a place of Joy and Happiness ; whether those Places are what we generally understand by Heaven and Hell , or whether or no the Completion of our Happiness or Misery shall precede the ultimate Judgment , will not certainly be determined till we make the Experiment . Thus Sir , having given you my own , together with the more weighty Opinions of other Men , as to the Business of Religion , I hope the Light set up in your Understanding will put you upon Embracing what upon a serious attention to the same you find unquestionable . I am far from insinuating the Necessity of an implicite Faith , or perswading you to shut your Eyes , and leave the rest to your Guide : God Almighty has made you a reasonable Creature , and if you make a right use of that Divine Prerogative , you need not fear a secure Passage into the Harbour of solid Happiness . What pains soever some may take absolutely to exclude Reason from having any thing to do in Divinity , or however lightly they may esteem it , this will be found certain , that we have no surer Pilot when we first set out , to keep us from the Rocks of Atheism on the one side , and from Superstition , Polytheism , and Idolatry on the other : or indeed any other Director to secure us from making Shipwrack of our Faith , than the pure Acts of our unprejudiced Understandings , which I call right Reason . A Superficial Knowledge , may raise some unhappy Doubts , and a light smattering , especially in some kinds of Philosophy , may draw us into the danger of Infidelity , with respect to our Immortality : but all this we may be freed from by the Exercise of a true Judgment , and a solid Enquiry in Physicks , or after the Nature and true Causes of Things , will with no other difficulty more than serious attention and application help us to dispel those Errors of our Intellects . It is not enough what some Men think , that a Man is able to account for some of the Appearances in Nature , by the Aristotelian Doctrine of Qualities and Forms , or the Cartesian of Geometrick Principles , and then in a foolish Exultation to cry out Inveni , or boast that there is nothing so abstruse , but will admit of a Mechanic Explanation . To give an Instance , 'T is not sufficient that out of a Lecture upon the Opticks , we explicate the manner of Vision , by saying that * the Figure and Colour of a visible Object make the Base of an imaginary Cone , which is composed of a multitude of visual Rays , and instantly convey'd through a lucid Medium to the Superficies of the Beholders Eye , where a Section of the Apex of that Cone is refracted by the several Waters and Tunics , and the Figure of the said Object , being inverted by the Crystalline Humour , is in the same posture lodged in the Retina , from whence it is convey'd into the common Sensory . Again , It suffices not that in hearing we judge that different Percussions do beget infinite Spheric Figures of Aerial Motions , which every where spread themselves till they meet with some harder Body that makes resistance , which suppose to be the Ear , in the Cavity of which the foresaid Figures of Aerial Motions , suffer several reverberations , and then make a percussion upon the Tympanum or Drum ( a nervous and pellucid Membrance of exquisite Sense ) and from thence are convey'd into the Brain . However consentaneous these Conjectures may be to the Truth , they are all , I say , too short of Satisfactory or Compleat Accounts : there are yet insuperable Difficulties behind , and we must expect perpetual Disputes about the Matter and Modification , both of the visible and audible Species : But admitting these also were fairly decided , that Light , Colours and Images are the same Substance , that the Rays which cause the visible Species , are either certain Particles or Effluvia's darted from a lucid Body , repercussed in their going forth , and reflected variously here and there , according to Gassendus , or that these Particles beaming forth from the same lucid Body , move other Particles of a Nitro-sulphureous Quality implanted in the Air , and as it were by inkindling them render them luminous , and these at length others , and that so a diffusion on every side of Light or Images is propagated by a certain Undulation , which is the more probable Opinion , if we may credit Dr. Willis . Farther , Admitting in the Case of Hearing , that the audible Species or Sonorisick Particles are a kind of Saline little Bodies , after the manner described , or some other way stirred up into act for the production of Sound : in a word , admitting the rest of the Senses , the Touch , the Smell and Taste , and all other Phaenomena relating to the Humane Body , might after some such manmer be explor'd by the Corpuscular Philosophy ; yet all this will not direct us to a knowledge of the Substance and Condition of our own Souls , the Speculations of this Nature may indeed inform us that the Being which exerts such admirable Powers , and judges so exquisitely of each of these Sensations , must it self be independent both of Matter and Mechanism . How then is it possible for any Man , without a wilful blindness or debauch of his Understanding , when he has made this Enquiry , and satisfy'd himself in the wonderful and divine Contrivance of Structure in the several Organs destinated for so many Functions : how is it , I say , that this shou'd incline a Man to Atheism , unless , contrary to the Dictates of his own Conscience , he were resolv'd that way : or how can we conceive a reasonable Creature so strangely degenerate from the rest of Mankind , as to imagine where there can be nothing more conspicuous than the Workmanship of a most powerful and most intelligent Being , that the same at first proceeded either from no Cause at all , or one no better , viz. Chance or Fortune . So that to deal freely , I can do no less than believe , with a Modern Philosopher , That whoever does profess Philosophy , and thinks not rightly of God , may be judg'd not only to have shaken hands with Religion , but with his Reason also , and that he hath at once put off Philosophy as well as Christianity . The sum of this Argument lyes here , That no Man can indeed scarce Reason at all , or to be sure cannot Reason rightly and be Irreligious : On the other hand , to be truly and indeed Religious is to be truly Reasonable : So that to put the Cause upon this Issue , let us examine what it is that Right Reason teaches us , whether it be to do Good or Evil : Let us consider whether it point out unto us a direct and sure way to future Happiness , or engage us in the Paths that lead to Destruction . For if in effect it be Reason that imprints upon our Minds any Notion of Irreligion , or that in any manner inclines us to Vice , we ought undoubtedly to reject it without the least Hesitation : but if on the contrary it appear , that true Reason be the only Foundation both of true Piety and real Vertue , and that any Pretence , either to the one or to the other , not built on Rational Principles , may in truth be no other than the Effect of Superstition or Hypocrisie , th●n certainly 't is our Duty to use our Reason as well in Matters of Religion as in any thing else . It is this which must direct us in our Search of Holy Scriptures ; 't is this must guide us in our Enquiry after the Founder of the Christian Religion ; and when by our Reason we are perswaded of the Authority of the Sacred Writings , and that the Penmen thereof were Supernaturally Inspired , which as is intimated before , we have abundant Reason to believe , we must then let our Faith take place , and not only assent unto those things which we can account for , but even of those also , which tho' not contrary to , are above our Reason , and must be acknowledg'd to surmount our Apprehension . The Belief of a God , of his Providence , and of future Rewards and Punishments , is that Faith which is the true and only Foundation of all Religion , but the Foundation of that Faith lyes in the Perception we have of the Truth of those Things , by that general Light or Capacity of discerning which is imparted to all Mankind . All the Certainty , saith the pious Father Malebranch , which we can have in Matters of Faith , depends upon that Knowledge which we have by reason of the Existence of a God , and thus we see one inestimable Advantage derived to us by the right use of our Reason , and a powerful Argument in favour of this Opinion , That it is by Reason only we are made capable to lay the first Foundation of all Religion , which is the certain Knowledge of the Existence of the Divine Being . If you expect any Definition or Explication of this word Reason , I may answer with a very Ingenious * Man , That by Reason , is to be understood that steddy , uniform Light that shines in the Minds of all Men ; that Divine Touchstone or Test by which all Men are enabled ( so far I mean as they are able ) to discern the Congruity and Incongruity of Propositions , and thereupon to pronounce them true or false . There are indeed different degrees of Clearness in the Intellectual Perception of different Men , occasion'd by the different Degrees of Attention in themselves , and the different Representation of Things from without ; but the Light by which all things are discerned , is universally one and the same . The Uniformity of this Light is the ground of all Intellectual Communication between Man and Man : for if different Men saw always the same things in different Lights , it wou'd be impossible for one Man , by any Representation whatsoever , to raise the same Conceptions in another Man's Mind that he has in his own ; and therefore it is that whatever extraordinary Illumination some Men may injoy , it can only be of authority and useful to themselves ; or at most , it can be only so far useful and of authority to others , as those that enjoy it are able to give extraordinary proof of it . All Matters of Religion , even as all other Affairs of Humane Life , are to be handled by Men ( in reference to one another ) in methods conformable to the Universal and Uniform Light of all Mankind . By Religion I understand the Belief of the Existence of a God , and the sense and practise of those Duties that result from the Knowledge we have of Him , of our Selves , and of the Relation we stand in to Him , and to our fellow Creatures . The Existence of a God is demonstrable from the Necessity of admitting some first Cause of all Things ; whatsoever that Cause be , I call it God : and the Idea that we have of this powerful ●●cing , arises from the Contemplation of those innumerable Perfections that we discern in the Things that are : for he that gave those Perfections unto these Things , must needs have an inexhaustable Fountain of Perfection in Himself . By the Being then of God , I mean the first Principle of all Things , He that made all Things what they are , and endow'd them with all their different Powers and Vertues , from whence I conclude him to be a Being absolutely perfect . My own Existence is a Self-evident Principle : No Reflection can give unto a Philosopher any greater Assurance of his own Existence , than the intimate Perswasion that every Plowman has of his without Study or Meditation . Now the Idea that Men have of themselves is twofold , Material and Immaterial : The Material part of Man is his Body , which is evidently subject to the general Laws of Matter , and liable to all the Mutations that are incident to other Material Beings . The Immaterial part is his Mind , which discovers it self in his Capacity of Thinking and Reasoning : for Thought exceeds the power of Matter , that therefore which thinks , viz. the Mind or Soul of Man , is not material , and by consequence not subject to the Laws of Matter , nor lyable to the Mutations that are incident to Matter , but capable of a Subsistence , notwithstanding any Alteration or Dissolution that shall happen to the parts of his Body . This Immateriality and Immortality of the Soul , has been understood and believed by the generality of Heathen Philosophers in consequence of their own Reflections and Ratiocinations , long before the Evidence that has been since given of it unto Mankind by the Revelation of the Gospel of Jesus Christ : And therefore the Belief that the ancient Philosophers had of the Soul's Immortality , is an undeniable proof that it is a Notion discoverable by the Light of Nature , because they who had no other Light cou'd not otherways have discover'd it . The Relation that Men stand in towards one another , is chiefly observable in the mutual Necessity that all Men have of one anothers Assistance and Succour ; it being hardly possible for any Man to subsist at all , but absolutely impossible to subsist comfortably without borrowing Help from others . These are the Circumstances in which Mankind is born into the World , and we are placed in these Circumstances by God Almighty , the Universal Cause and Principle of all Things : so that whatsoever we are led unto by the Necessity of these Circumstances , is in effect a Duty imposed on us by the Eternal and Unalterable Law of God : towards whom we stand first related as to a Benefactor , from whom we have received our Being , together with our present Enjoyments , and our Capacity of any farther Enjoyment whatsoever . Next as to a Lawgiver or Governour , by whom we are obliged to the observance of certain Rules or Ordinances unto which he has subjected us . If we consider singly the Idea that we have of our own Being , the Rule that Results from thence for our Conduct , is , That we must not degenerate from the Dignity of our Nature , but must therefore bridle and govern all the Appetites and Passions that arise from our Corporeal Constitutions , according to the genuine Dictates of those nobler Faculties of Ratiocination and Judgment wherewith our Maker has endow'd our Minds . If we consider the Relation that we stand in towards one another , the Law of God obliges us indespensably to Truth , Equity , Charity , Benevolence , and to every thing which tends to the Settlement of Societies , or to the general Welfare of Mankind ; for every particular Man's greatest Interest being involved in the Interest of the whole , the Observance of such Things , as tend to the general Good , is every particular Man's Duty , and is not to be transgrest for the sake of any lesser or private Advantage . If we consider the Relation that we stand in towards God , his Law requires our Acknowledgment , Gratitude , Love , Dependance , Submission , or in one word , our humblest Adoration of his Infinite Perfections . The Observance of these Rules is a Duty Incumbent upon Mankind by the said Law of God ; the breach of any of them is a breach of God's Law , an Offence against the Law-maker , or a Sin. Laws are of no vigour unless inforced by Rewards and Punishments , which are therefore to be proportion'd to the Nature and Degree of the Observance and Transgression of the Laws . The Observance and Transgression of God's Laws by M●n ( whose Bodily Actions depend upon the inward Motions of his Mind ) consist not in any Machinal Acts of the Body , but in the voluntary Motions and Intentions of the Mind ; and therefore the Rewards or Punishments of such Observance and Transgression are chiefly to be conferr'd or inflicted upon the Mind or Soul of Man , and that after the full Course of his Actions , either good or bad , is accomplisht , which is to say , in the future state of the Soul after its Separation from the Body . In the Belief and Sense of these general Truths , and in the Practise of the Duties that result from them , according to their full Extent and Tendency , consists all true Religion : Whatsoever else is introduced into any Religion , either National or Practical , I say , whatever does not necessarily flow from some of these Branches , or tend to enforce the Observance of them , is no essential part of true Religion , but rather the product of Design and Folly. Every Man then is answerable unto God , the Supream Lawgiver , for his own particular Conduct in every Branch of these Duties , as they relate either to God , to his Neighbour , or to himself . This I take to be the pure Language of Impartial Reason , unassisted by Revelation ; and they seem indeed to be the most Natural Inferences which can be drawn from truly Rational Propositions : whatever false Deductions or Conclusions some Mens false Judgments have invented for the support of their wretched Cause , the Fallacy is soon detected , and a stricter Inquisition will soon lay open the grand Absurdities of their mischievous Opinions . But truly 't is plain enough , tho' some Men may be reputed a sort of Reasoning Atheists , yet the much greater part of them are Infidels by Imitation , and so far from being able to oppose the Truth of the Divine Being , the Certainty of Reveal'd Religion , or their own Immortality , that they scarce ever gave themselves time to consider seriously the meaning of the Words . These have no quarrel with Religion on the Account of its Truths , not being firmly enough establisht ; but their Pique proceeds from hence , that they fear it will lay them under a Necessity of putting a Check to their Exorbitant Desires , and hinder them in the Pursuit of their Vitious Inclinations . To Conclude , If after all that can be said , however Rational or true , you will notwithstanding go about to perswade your self that all is but a meer Dream or Imposture , that there is no such Excellent Being as is supposed to have Created and to Preserve us , but that all about us is dark , sensless Matter , driven on by the blind Impulse of Fatality , that Men at first sprung up out of the Slime of the Earth of their own accord , and that all their Thoughts , and the whole of what they call Soul , are only various Action and Repercussion of small Particles of Matter kept a while moving by some Mechanism or Clock-work , which finally ceases and perishes by Death . If contrary to the Evidence in your own Understanding , you can listen with Complacency to these Horrid Suggestions , if you can willingly and with Joy let go your Hopes of another Life , and entertain the Thoughts of Perdition with Triumph and Exultation : If you can glory in debasing and villanising the rest of Mandind to the Condition of Brute Beasts , and permit your Folly to baffle all Arguments , to be proof against the clearest or most perspicuous Demonstration : what wou'd you have us think better or more favourably than this , that you resolve to carry your Atheism with you to the Grave , and that the Infernal Horrour and Despair must be alone sufficient to Rectifie your Mistake , or to Convince you of your Errour . I have nothing more in this , but to intimate my Request to you , that you wou'd consider what has been said , with that Attention which becomes the Subject ; and if you can object nothing against the Fundamental Parts of the Discourse , let not the Arguments , here borrowed , by any means suffer from any disorderly Management committed by London , Febr. 20. 1691 . Yours , &c. The Appendix . Concerning the Corruption of Humane Nature , and the Necessity of Divine Grace , &c. To Mr. — THere remains , my Friend , as a necessary Suppliment to what has been so lately deliver'd , that we make a short Enquiry into the Nature of the Divine Grace ; I mean , that we consider whether or no there is an absolute Necessity of any Extraordinary or Supernatural Accession of Aid or Assistance to the Security and Confirmation of our Faith and Practise , or if with Pelagius , we are to conceive our selves able , by the natural Powers of our own Souls , or the free Exertion of our Rational Faculties ( exclusive of this extraordinary Co-operation ) to obtain the same , and that Grace ( according to this Heretical Opinion ) consists only in the free Pardon of our Sins through the Mediator , and the Doctrine and Perswasions only to a Holy Life , for the time to come , with God's ordinary Concurrence . If the former of these Opinions be true , that there is somewhat necessary which is independent on the Powers of our own Souls , we may be able to satisfie our selves , in that it is possible to give credit to the Truths of Religion , and yet at the same time to neglect their Practise ; but if the latter be the most consonant to the Truth , it will be then , as I imagine , scarce conceivable that any Man , who is satisfy'd in the Verity of Religion , shou'd at the same time be negligent or remiss in the performance of what his Faith requires , or deflect out of the Paths which he knows will conduct him to his greatest Happiness . At this rate , we must think every Man who believes does practise accordingly , and that whatever Verbal Confessions we may meet with of their Creeds , yet if they act not steddily in conformity to the same , we are to suppose there is a certain Diffidence intermixed with their Faith , a sort of Disbelief , or at the least , a distrust of the Certainty of Religious Truths , which they think may be no more than empty Notions . But this Opinion seems so directly opposite both to right Reason and the Experience of Mankind , that to admit it we must Exclude the whole Creation from any just Claim to future Happiness , and take for granted that there never was such a Thing as a Religious Man , or a true Believer in the World. On the contrary , as we have no reason to question , but that there have been vast numbers , both of Men and Women , who have been as convincingly satisfy'd of the Truth of the Supreme Being , and their Soul 's Incorruptibility , as of any thing whatever : so may we safely assert , that there never was any one of these , who has not at certain times been an actual Transgresor , or a Trespasser against his Faith. And farther , that in whatever State of Purity the first Man was created , yet since the Lapse or Degeneracy of Humane Nature from its Primitive Perfection , there is no Man able , without the Concurrence of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divinium aliquid we are treating of , to live in a real Contempt of the present World , or to disregard its manifold Temptations . It is besides my Intention to make a scrutinous Enquiry , How the first Man came to fall from Original Righteousness , or how this Degeneracy comes to be derived from him to his Posterity . It seems hard indeed to perswade our selves that the Rational Soul is immediately contaminated with this Sin , but is so necessarily , so soon as we become capable of sinning : so that according to a right Notion of the Matter , the Damage we have sustained proceeds from our first Parents unhappy Forfeiture of Immortality ; since which it is impossible , without Divine Assistance , for Mankind , thus propagated in the constant Methods of Nature , to secure themselves from Falling , and from rendring themselves obnoxious to a Transgression of the Laws of God. I know the Atheist does here wonderfully pride himself , in having found out an Objection impossible to be resolved by our finite Understandings : For , saith he , if the Grace of God be sufficient for all Men , and that the Co-operation of Man's Will to sufficient Grace , is to be conceived the Cause of his Election , why did not God so constit●te Mankind , as that all shou'd Co-operate to this sufficient Grace , and consequently be Elected to Everlasting Bliss ? To this I say , when they have met with no other Reply , than that s●ch was God's Eternal Will , they presently attack the Divine Being , and in their own Conceits immediately displace him from his Throne and Government . 'T is here likewise that the Deist struts and exalts the lucky hit of his Phancy , thinking himself more knowing than the whole World besides , in that he has now found out the Juggle , as he calls it , of Christianity . 'T is first , saith he , unnecessary that there should be a Mediator , the Mercy of God being sufficient for his Justice . 2dly , God must appoint this Mediator , and so was reconciled to the World before . And 3dly , a Mediator derogates from God's Infinite Mercy equally , as an Image does from his Spirituality . And thus the mighty Monster lays his Plot against the Redemption of Mankind , looks big upon the Contrivance , and doubts not but with these three strokes he doe's the Christian's Business . His next Onset is upon our Immortality , or Separate Existence of the Soul , which he gradually lessens by insinuating that Brutes are ejusdem Rationis Participantes , or endow'd with the same Reason as Man , tho' not altogether in the same degree . Indeed 't is great pity that those who are debasing Mankind at this ridiculous rate , shou'd be lookt upon otherwise than the more sensible Beasts , or be defined otherwise than as a kind of two legg'd Animals without Feathers . Thei● last Assault is against Heaven it self , or the Divine Being , whom they first seek to discredit by the multitude of anomalous Accidents which they say cou'd never come to pass if an Intelligent Being were the Director ; their Conclusion ( tho' perhaps not so plain ) is this , that we need believe nothing but what we our selves are able to account for , which in other words is to believe our own Understandings to be infinite , and that is to believe we are so many Gods our selves . Whoever looks upon our Modern Deism any otherwise than disguised Atheism , will find himself deceiv'd : for my own part I never yet heard of any one of them that cou'd forbear , at one time or other , giving us to understand that he was the modester sort of Infidel ; and whatever advantage it may be to their Principles , this is certain , that there is scarce a Profane , Irreligious Person or Libertine about the Town , who pretends not to be a very devout Deist . As to their wild Ravings against the Christian Religion , we have no occasion to reply other ways than this ; That had Christianity been all transacted behind the Curtain , or in the Clouds ; had its Founder been as invisible as the King of the Pharies ; or were the History of Christ no better attested than those of the Mythologists , who talk of once upon a time , and the Land of Utopia , we shou'd then , I say , have no small grounds for our Hesitation : but since we find it otherwise , and that all was acted openly at Noon-day , before the Face of the Multitude ; since not only the Names of Christ and his Apostles , but their Lives and stupendious Actions , together with a Narrative of their Sufferings and Deaths , are deliver'd to us by as undoubted Testimony as it is possible for any other Matters of Fact to be , and stand upon perpetual Record : their Adversaries will be lookt upon as a brain-sick People , and no Man in his Wits will think this Religion soil'd , till it is unquestionably proved , that there never were such Persons on the Earth as our Saviour and his Disciples ; or that they never performed those works of which it is reported they were the Authors ; till they can do this , it signifies nothing at all that they cannot reconcile the want of a Mediator , or the Mystery of Man's Redemption by the Sufferings of Christ , to their own crack-brain'd Fancies , or to their own Notions of the Divine Attributes . 'T is generally observed , that by an immoderate Curiosity in searching after the Divine Arcana , instead of inlightening others , Men do but stagger and confound themselves ; which if they righ●ly consider'd the certain Limits of their own Capacities , they might with less difficulty be dehorted from this dangerous Extravagance , and calmly acquiesce in the revealed Will of God. But to return to the present Corruption of our Natures , and the Necessity of Divine Assistance to concur with our own Natural Power , we have an intelligible account of the former in one of the Articles of the Church of England , where it is said that Sin , viz. Original , is the Fault and Corruption of the Nature of every Man that naturally is engender'd of the Off-spring of Adam ; whereby Man is far removed from his first Righteousness , and is of his own Nature inclin'd to evil : so that the Flesh lusteth always contrary to the Spirit , and in every Person born into this world , deserveth the Divine Indignation ; and this Natural Infection doth remain even in them that are Regenerate , whereby the Lust of the Flesh , called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some expound the Wisdom , some the Affection , some Sensuality , others the desire of the Flesh , is not subject to the Law of God. The Learned Orator Dr. * Allestry speaks to this purpose upon this Argument : Our Saviour ( saith he ) suffer'd on the Tree , that we might be renew'd into that Constitution , which the Tree of Knowledge did disorder . Before Man eat of that , his lower Soul was in perfect Subordination to his Mind , and every Motion of his Appetite did attend the Dictates of his Reason , and obey them with that resignation or ready willingness , with which our outward Faculties do execute the Will 's Commands : then any thing , however grateful to the Senses , was no otherwise desir'd than a● it serv'd to the regular and proper ends and uses of his making : there was a rational harmony in the tendencies of all his parts , and that directed and modulated by the Rules and Hand of God that made them ; in fine th●● , Grace was Nature , and Vertue Constitution . Now to reduce us to this state , as near as possible , is the Business of Religion ; but this it can in no degree effect , but as it does again establish the Subordination of the Sensual to the reasonable part within us : that is , till by denying Satisfaction to the Appetite ( which is now irregular and disorderly in its desires ) we have taught it how to want them , and to be content without them , and by that means have subdued its Inclinations . According to this great Man , the Corruption of our Nature does not lye in the Mind , but only in the lower Soul ; and Regeneration is no more than the reducing that lower Soul to obedience to its superior , the Mind : but because this plain Point has been made a mighty Mystery by some People , I shall yet farther explain it . When Man by his Fall had incurr'd the Penalty of Death , and became a Mortal Creature , he thereby usher'd in Diseases and Infirmities , the Fore-runners of Death and Dissolution , and therefore propagated unequal Mixtures and Constitutions , which naturally , according to the prevailing part of the Mixture , raises powerful and pressing Lusts and Passions , which not only make violent and repeated storms upon Reason , but they also interrupt her Operations in other Duties , by the frequent touches of the Animal Spirits , upon that Image in the Brain of the Beloved Action , and intrudes it among our Thoughts whether we will or no : and for this cause ( tho' in other things we are reasoning Men ) when the Tender is toucht , we can scarce understand a plain Conclusion from plain Premises ; till the gratifying of the prevailing Lusts has wasted many of our sensible Spirits , and then Reason freed from Violence puts on Shame and Remorse for her Defeat : but no sooner is Nature recruited than Reason is prest to forget her Repentance . And this is the best of our degenerate Condition : for in most Men , either through the want , or the abundance , or irregular Motions of the Animal Spirits , the reasoning Faculty is generally obstructed , and they reason weakly in every thing : nay , sometimes this power is quite blockt up , and some Men become distracted , others meer Changlings . But besides that , in the best of us the Reasoning Power is often obstructed , and has forcible Inclinations to deal with : the work of Reason in general , is by the first Apostacy abundantly increased : She must maintain Patience and Submission under Diseases , Pains , Infirmities , Poverty , Loss of Parents , Husbands , Children and Friends : She must maintain Charity and Humility in the Rich and Wise , command Visits to the Sick , Assistance to the Prisoner , Fatherless and Widows : but in the State of Innocence there were no Objects for the Exercise of these and many more Vertues , nor no Provocations to the contrary Vices : all these are the Natural Consequences of Dust thou art , and to Dust thou shalt return ; and of that Curse which was the Consequence of Man's Transgression . It is here that we see the Reason why the first Covenant was peremptory , The day thou eatest thereof thou shalt surely dye , because Man was blessed with an ability to keep his Covenant with God : but through the greatness of Mercy in the Second , we are promis'd the assistance of the Holy Spirit , and when we fall ( as the best of us must with our utmost care ) God is pleased to accept of our Repentance , knowing it impossible for Man , under his present Circumstances , and the manner of his Multiplication , to keep himself free from Sin. To be short , in the State of Innocence Constitutions were regular , and therefore Reason was strong and uninterrupted in her Operations , and her Work was short and easie ; but by the Apostacy they became irregular , the strength of Reason was impaired , her Operations interrupted , and variety of hard Works , which were not in the primitive State , are now become our Reasonable Service . I must confess my self better pleas'd with this account , than many others I have met with , and chiefly for its placing the Corruption of our Nature in the sensitive or inferiour Soul : for notwithstanding Cartes and his Followers have disallow'd the Division , and will by no means comply that there should be any more than one and the same Soul , and that those Intestine Conflicts between the Flesh and Spirit , which we do all at sometimes experience , do arise only from a determination of the Spirits by the Will one way , and from another determination of them by the Corporeal Appetite , yet the Explanation elsewhere given , as it is more consistent with holy Writ , so it is likewise with the Belief of the greater number of Learned Men , who have solidly establisht this Doctrine of a Duality of Souls in every individual Man. But leaving this , we must all grant him to be a Creature endow'd with Reason , and supposing him to be such , it will be now worth the Enquiry how it comes to pass that he shou'd be so very incident to Failings , and to act even against the clearest and most demonstrative Reason . There have been several Attempts made to explain this Matter , by several Men : some of which will have the Cause to proceed from certain Errors or Mistakes in Judgment , for , say they , since it is impossible that Man , as he is endow'd with Reason , shou'd appetere Malum , qua Malum , whatever he makes choice of , tho' in it self never so great an Evil , must be offer'd to his Appetite under the Disguise of some certain good of which he believes himself to stand in need : and thus , through the want of due Consideration , or Errors of our Understanding , the Bonum apparens takes place of the Bonum reale ; and thus likewise it happens that the Bonum vicinum puts in before the Bonum remotum . The Understanding , Mr. Lock on the other side is of opinion , that it is neither an appearing Good , nor yet the greatest positive Good , but always some pressing and preva●●●ng Uneasiness that Influences our Action● . It seems ( saith * he ) so stablisht and setled a Maxim by the general Consent of Mankind , that Good , or the greater Good determines our Wills : that I do not at all wonder , that when I first publisht my Thoughts upon this Subject , I took it for granted : and I imagine , that by a great many I shall be thought more excusable for having then done so , than that now I have ventur'd to recede from so receiv'd an Opinion , but yet upon a stricter Enquiry I am forced to conclude , that Good , even the greatest Good , tho' apprehended and acknowledg'd to be so , does not determine the Will , until our desire proportionally raised to it , makes us uneasie in the want of it . Convince a Man never so much , that Plenty has its Advantages above Poverty ; make him see and own that the handsome Conveniencies of Life are better than nasty Penury ; yet as long as he is content with the latter , and finds no uneasiness in it , he moves not , his Will is never determined to any Action that shall bring him out of it . Let a Man be never so well perswaded of the Advantages of Vertue , that it is as necessary to him who has any great aims in this World , or Hopes in the next , as Food to Life ; yet , till he hungers and thirsts after Righteousness , till he feels an uneasiness in the want of it , his Will is not determin'd to any Action in pursuit of this confessed greater Good , but any other uneasiness he feels in himself , shall take place , and carry his Will to other Actions . Let the Drunkard see that his Health decays , his Estate wasts , Discredit and Diseases , and the want of all things , even of his beloved Drink , attends him in the Course he follows ; yet the Returns of Uneasiness to miss his Companions , the habitual thirst after his Cups at the usual time , drives him to the Tavern , tho' he hath in his view the loss of Health and Plenty , and perhaps of the Joys of another Life : the least of which is no inconsiderable Good , but such as he confesses is far greater than the tickling his Palate with a Glass of Wine , or the idle Chat of a soaking Club. 'T is not for want of viewing the greater Good , for he sees and acknowledges it , and in the Intervals of his drinking Hours , will take Resolutions to pursue the greater Good : but when the Uneasiness to miss his accustomed Delight returns , the greater acknowledg'd Good loseth its hold , and the present Uneasiness determines the Will to the accustom'd Action , which thereby gets stronger footing to prevail again the next occasion : tho' he at the same time make secret Promises to himself , that he will do so no more : this is the last time he will act against the attainment of these greater Goods : And thus be it from time to time in the state of that unhappy Complainer , Video Meliora , proboque , Deteriora sequor ; which Sentence , allowed true , and made good by constant Experience , may this , and possibly no other way , be made easily intelligible . If we enquire now into the Reason , of what Experience makes so evident in fact , and examine why 't is Uneasiness alone operates on the Will , and determines it in its Choice , we shall find that we being capable but of one determination of the Will to one action at once , the present uneasiness that we are under , does naturally determine the Will in order to that Happiness we all aim at in all our actions ; forasmuch as whilst we are under any Uneasiness , we cannot apprehend our selves happy , or in the way to it . Pain and Uneasiness being by every one concluded and felt to be inconsistent with Happiness , spoiling the relish even of those good things we have : a little Pain serving to marr all the Pleasure we rejoyc'd in , and therefore that which of course determines the Choice of our Will to the next Action , will always be the removing of Pain as long as we have any left , as the first and necessary step towards Happiness . Another Reason why it is uneasiness alone determines the Will , may be th●● , because that alone is present , and 't is against the nature of things , that what is absent should operate where it is not . I know it may be said that absent Good may , by Contemplation , be brought home to the Mind , and made present ; the Idea indeed may be in the Mind , and viewed as present there , but nothing will be in the Mind as a present good , able to counterballance the removal of any Uneasiness we are under , till it raises our Desire , and the Uneasiness of that has the prevalency in determining the Will. Till then , the Idea in the Mind , of whatever Good is there only like other Idea's , the Object of bare unactive Speculation , but operates not on the Will , nor sets us on Work , the Reason whereof I shall shew presently . How many are to be found that have had lively Representations set before their Minds , of the unspeakable Joys of Heaven ; which they acknowledge both possible and probable too , who yet would be content to take up with their Happiness here , and so the prevailing Uneasiness of their Desires , let loose after the Injoyments of this Life , take their turns in determining their Wills , and all that while they take not one step , are not one jot moved towards the good things of another Life , consider'd as never so great . Were the Will determin'd by the view of Good , as it appears in Contemplation greater or less to the Understanding , which is the state of all absent Good , and that which in the received Opinion the Will is supposed to move to , and to be moved by : I do not see how it cou'd ever get loose from the infinite Eternal Joys of Heaven , once propos'd and consider'd as possible ; for all absent Good , by which alone barely propos'd and coming in view , the Will is thought to be determined , and so to set us on Action , being only possible , but not infallibly certain : 't is unavoidable that the infinitely greater possible Good should regularly and constantly determine the Will in all the successive Actions it directs ; and then we should keep constantly and steddily in our course towards Heaven , without ever-standing still , or directing our Actions to any other end : the Eternal Condition of a future State infinitely outweighing the Expectation of Riches or Honours , or any other Worldly Pleasures we can propose to our selves , tho' we shou'd grant these the more probable to be attain'd ; for nothing future as yet in possession , and so the Expectation even of these may deceive us : if it were so that the greater Good in view determines the Will , so great a Good once proposed cannot but seize the Will , and hold it fast to the Pursuit of this infinitely greatest Good , without ever letting it go again ; for the Will having a power over and directing the Thoughts , as well as other Actions , will hold the Contemplation of the Mind fixed to that Good. This would be the state of the Mind and regular tendency of the Will in all its determinations , were it determin'd by that which is consider'd and in view the greater Good : but that it is not so , is visible in Experience , the infinitely greatest confessed Good being often neglected to satisfie the successive uneasiness of our Desires , pursuing trifles . But tho' the greatest allowed , even everlasting unspeakable Good , which has sometimes moved and affected the Mind , does not stedfastly hold the Will ; yet we see any very great and prevailing Uneasiness , having once laid hold on the Will , lets it not go , by which we may be convinced what it is determines the Will : thus any vehement Pain of the Body , the ungovernable Passion of a Man violently in Love , or the impatient Desire of Revenge keeps the Will steddy and intent ; and the Will thus determin'd , never lets the Understanding lay by the Object , but all the Thoughts of the Mind and Powers of the Body are uninterruptedly employ'd that way , by the determination of the Will influenc'd by that topping Uneasiness , as long as it lasts ; whereby it seems to me evident that the Will or Power of Setting us upon one Action in preference to all other , is determin'd in u● by Uneasiness , and whether this be not so , I desire every one to observe in himself . Thus far , that great Master of Humane Understanding , and truly if we behold Man as meerly in a state of Nature , on every side surrounded with sensible Objects , he seems to have well characteriz●d our miserable Condition . It is something extraneous to our own Power and Faculties , that must help us to suppress those inordinate Desires which occasion this Uneasiness ; 't is that which must heighten in us a desire of a more durable Happiness , and Content , and render us dissatisfy'd till we have conquer'd our unruly Appetites , and brought them into subjection to the Will of Him who made us . It is neither a bare knowledge of the ill Tendency of our Designs or Actions , 't is neither want of Consideration nor Deliberation neither , but the over-looking the Necessity of a Supernatural Concurrence , a disregard to the Divine Grace , and a total Dependance upon the Powers of our own Souls , that principally occasions our repeated Failings , even against our clearest Knowledge and Intentions of doing otherwise . A due Reflection and deliberate Attention to what we are about to act , will , I grant , be very serviceable to suspend the Execution of our Designs for some little time , and to keep our Minds , as it were , in Aequilibrio : but if we are remiss in seeking for Additional Strength beyond our own , or if we depend upon our own Sufficiency , 't is a very great Chance but our Sensations will over-set us , and the Impetuosity of our Passions prevail upon us . We may set our selves upon a Contemplation of those solid Truths , which present themselves to our most serious and abstracted Speculations , but our sensible Idea's are so continually crowding in upon us , and fill up so great a part of our Minds , by the Sensations they excite , which are always present to us , that it is but seldom that we finish our Meditations without some sensible Interruption : or if we do , it is not long before some pressing and importunate Desire of Sense intercepts the Light of our Understanding , and we are brought into a slavish Vassalage , by the gratifying its Desires ; so that however light we make of it , or how much soever we contemn it , there is nothing can secure us in the Prosecution of our greatest Good or Happiness , but a just regard to , and a continued Consultation with the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But for the better establishment of this necessary Truth , I shall insert some of the Sentiments of the Devout Malebranch , who in a Discourse of the great Advantages our Sensations have over the pure Ideas of the Mind , expresses himself as follows . It seemeth Evident that our Knowledge consists only in a clear view of the Relations that things have to one another : therefore when it happens , as in difficult questions , that the Mind must see at one view a great number of Relations , which two or more things have amongst themselves , it is evident also , that if it has not consider'd these things with much attention , and only knows them confusedly , it will be impossible for it to perceive distinctly their Relations , and consequently to form a solid Judgment of them . One of the chief Causes then of a want of Application of Mind to abstracted Truths , ●s that we see them at a distance , and things which are nearer are continually represented to our Minds . A great Attention of Mind approaches , if I may so say , to the Idea's of Objects , with which it is affected : but it often happens , that when we are attentive upon Metaphysical Speculations , we are diverted from them , because some Sensation comes upon the Soul , which is nearer to it than those Idea's : the least Pain or Pleasure is sufficient to effect this : the reason of it is Pain and Pleasure , and generally all Sensations , are within the Soul it self , they modifie and affect it much nearer than the simple Idea's of Objects of pure Intellection , which , tho' present to the Mind , do not modifie it . Thus the Soul being on the one hand very narrow , and on the other not being able to hinder Pain , Pleasure , and other Sensations , its capacity is filled with them , and it cannot at the same time be sensible of any thing , and think freely of all other things of which it cannot be sensible . The buzzing of a Fly , or some other little noise ( supposing it to be communicated even to the chief part of the Brain , so that the Soul perceives it ) is capable , notwithstanding all our Efforts to the contrary , of hindring us from considering abstracted and elevated Truths ; because all abstracted Idea's do not modifie the Soul , tho' all Sensations do . It is this which causes a Stupidity and Dulness of Mind , in respect of the great Truths of Christian Morality : Hence it is that Men only know them after a speculative and unfruitful manner , without the Grace of Jesus Christ. The whole World , I may say , knows that there is a God , that he must be ador'd or worshipped , but who is it that serves and worships him without Grace ? which makes us taste a sweetness and pleasure in all our Duties . There are very few who are not sensible of the Emptiness and Instability of the Goods of this World , and who even are not toucht with an abstracted and always with a very certain and evident Conviction that they deserve not our Application and Concern ; but where are those that practically despise these Goods , and who are not anxious and careful to obtain them ? 'T is those only who perceive some bitterness and disgust in their Enjoyment , or else by the Grace of God are made sensible of a Spiritual Good , by an inward Delight which God hath joyned to them , who overcome the impressions of their Senses , and the Efforts of Concupiscence . The bare Contemplation of the Mind does not therefore make us ever resist these Efforts as we ought to do , unless an internal Motion of the Heart does also second it . It is this Light of the Mind only which is , as some say , a sufficient Grace , enabling us to condemn our selves , informing us of our own Weakness , and that we ought to have recourse by Prayer to Him , who is our Power . This inward Sentiment of Heart is a lively Grace , which operates ; 't is this which affects and fills us , which perswades the Hearts of Men , and without which there are none of them can think heartily . All the most constant Truths of Morality lye hid in the secret Recesses and Windings of the Mind , and so long as they stay there , are barren and without any Power : since the Soul does not taste them , but the Pleasures of the Senses are nearer the Soul , and it being impossible that it shou'd not be sensible , and love its Pleasure with a natural Love , ( for one may hate Pleasure with a hatred of Choice ) its impossible to be freed from the World , and shake off the Charms of its Senses by its own Power , because a Love of Choice cannot long refrain from conforming to a Natural Love. I deny not that the Righteous , whose heart hath been livelily turn'd towards God by prepossessed Delights , cannot without this particular Grace , do some deserving Actions , and resist the Motions of Concupiscence . There are some that are generous and constant in the Law of God , by the Power of their Faith , by an assiduous privation of sensible things , and by a Contempt and Disgust of all temptations . There are some who act for the most part without tasting preventing and unthought of Pleasure , the only Joy which they find in acting piously , is the Pleasure alone they are sensible of ; and this Pleasure is sufficient to stay them , in that Estate , and to confirm the disposition of their Heart . Those who begin their Conversion have commonly need of a p●●possessed and an indiliberate Pleasure , to free them from their sensible Goods to which they are united by other preventing and indeliberate Pleasures . Sadness and Remorse of Conscience is not enough , and they do not yet taste any Joy : But the Just can live by Faith , and in Want : and it is even in this Condition that they deserve more , because Men being reasonable , God will be loved by them with a Love of Choice , rather than with a Love of Instinct , or an indeliberate Love , like that by which they love sensible things , without knowing them to be good otherwise than by the Pleasure which they receive from them . However , the greatest part of Men have little Faith , and being continually led to taste Pleasure , they cannot long preserve their Elective Love for God against a Natural Love for sensible Goods , if their delight in the Divine Grace does not uphold them against the Efforts of Pleasure ; for it is this delight that both begets , preserves and increases Charity as sensible Pleasures do Desire . It is plain from what has been said , That Men being never without some Passion , or agreeable or disagreeable Sensations , much of the Capacity and Extension of their Minds is taken up with them , and when they are willing to employ the rest of their Capacity to examine some Truth , they are often diverted by some new Sensation , or by a Disgust which they find in this Exercise , and by an inconstancy of the Will , which agitates and runs the Mind from one Object to another , so that unless they have accustomed themselves to overcome these Oppositions from their Youth , as I have elsewhere explain'd , they will at last be incapable of penetrating into any thing that is a little difficult , or which requires a little Application . The Operation of Divine Grace , upon the Souls of those who are qualify'd for its Reception , is so invisible , and so insensibly communicated , that the Irreligious and Profane have hence taken an occasion to ridicule and contemn it , and as far as lyes in their Power to explode the very Notion out of the World. These will allow of no other Grace than the force of certain Habits , by which Men suffer themselves to be govern'd , and which are for the most part the Result of their Education . We must own indeed that the Efficacy of this Grace , above the Prevalency of Habits , however deeply radicated or woven into the Constitution , or the Difference between one and the other , is certainly known by none but the Regenerate Man : Those who are never so intimately acquainted with the Nature and Powers of the Mind , know how the Vestigia of Sensible Objects come to be imprest and drawn out upon the Brain , or after what manner , not only Imagination , but the pure Acts of the Understanding are perform'd : Those , I say , who know all this by the clearest Idea's , together with the whole Process of the common Mode of Natural Understanding , can at best but guess , and that very faintly , at this Divine Influence , which must co-operate even with such Persons , whose Habits of Goodness are as deeply rooted as possible , if they receive a solid Pleasure and Satisfaction in its Practise . Meer Habits of Moral Goodness , may be in many respects , very serviceable , and an occasion of securing , us from an limitation of the Practises of Wicked Men ; from being at all times over-power'd by the Storms and Tempests raised in our own Breasts : They may keep us from being extremely injur'd by the Precepts of such , by whose evil Communication our Manners wou'd be corrupted , and our Minds debaucht ; They may serve to render us somewhat the more impregnable , and better fortify'd against the treacherous Assaults of those , who endeavour to frame and model us into the same temper with themselves . In a word , they may place us in a State of some little Security , against these and the like Adversaries ready to b●set us , but they will never be able of themselves to give us any sensible fruition of the Divine Goodness , or to crown our Desites with an Eternal Felicity . Now if true Piety be an empty and a useless Sound , if neither that nor the Divine Grace have any other . Being in the World than what proceeds from a contracted or long continued Habit : if Conversion of the Heart to God , Contrition for past Offences , if Renovation or Regeneration have no better Ground for their Support and Truth , than meerly natural Habit , how come● it to pass that some Men ; who have been throughly harden'd in Iniquity , by the force of an obdurate habit of Impiety , shou'd be at some times so sensibly touche with a sudden Horrour , as presently to awaken out of their Dreams of Carnal Security , and by a refulgent Ray of the Divine Light , to have their Souls so strangely illuminated , as that they have often found themselves , even contrary to their own natural Inclinations , put upon impeaching their formerly beloved Lusts and darling Satisfactions , and also upon an open Confession of their desperate Madness , in having so long pursu'd them . The Instances of this Nature are very numerous , some of them I have already mention'd , and more might be here inserted if I thought it necessary , not only of those whose Understandings being weak or shallow , we might believe impos'd on ; but even of the most accute and profound Desperado's in all sorts of Villany , Men who have undauntedly bid open Defiance to Heaven , and admir'd how the silly World shou'd be frighted with that Childish Whim ( as they have term'd it ) of their Immortality : But leaving these , I shall take notice , that as on the one hand there are some who will allow of no Grace at all , so on the other we find those , who reckon every several Vertue to be a distinct Grace ; thus there must be a Grace of Temperance , a Grace of Chastity , a Grace of Patience , a Grace of Charity ; and so in like manner , there is nothing more common than to hear them talking of Restraining Grace , Preventing Grace , Saving Grace , Renewing Grace , Persevering Grace , Regenerating Grace ; as if these were so many several Graces , and not one and the same Grace of God. Thus others of them will have the Divine Light ▪ the Spirit of God , the Grace of God , and the Grace of Jesus Christ , to differ essentially ; which improper ways of speaking , have , for want of Explanation , been the occasion of lessening and obscuring the Fundamental Notion , as well as of Contempt to the profane Jesters at all things S●c●ed . I remember sometime since , before I made my first Visit to the Reverend Dr. H — k , I sent him a long Epistle containing my own Sentiments of Divine Matters ; and desired him to inform me wherein he dissented . There were some particular Queries therein relating to this Subject last mentioned , which , as I find them in the Copy of my Letter , I shall here Transcribe . Query 1. Whether there be any thing essential to Salvation , but a holy or good Life , or a Conscience kept without Offence towards God and Man. Granting this , 2dly , Whether it is not possible for this happy Man to be found under any Christian Communion . 3dly , Whether this State of true Felicity and content is to be attained by any surer Method than that of a due attendance upon the Divine Monitor which is planted in our Souls , I mean the Divine resplendent Light of the Archetipal World , as explicated by Father Malebranch , and after him by Mr. Norris : for however inconsiderate Men may cavil at the Notion as a Principle of Q — sm , I am satisfy'd we do all receive a certain secret irresistable Reproach from this faithful Monitor , when we have thought of , or committed any unworthy Action : and an inexpressible Satisfaction from our doing Good. I desir'd , with submission , to be farther inform'd whether or no these words , the Grace of God , the Spirit of God , or Jesus Christ , have any other true import than that of this Divine Manifestation to the Soul : or if to say ( commonly speaking ) such a Person is endow'd with the Grace of God , does not bear a strict Analogy with his being more than ordinarily attentive to this Lux Divina : it seems hard indeed to conceive any other different Degrees of Grace , than there are different Degrees of Reflection upon , or attention to the silent Admonitions of this Invisible Being : and surely it can be nothing but the want of this Reflection and Attention to which our present Infidelity owes it Rise . I know Mr. Norris will have this Light in some degrees thereof , to be not only the same with what we call the Grace of God , but that it is also in a more inferiour acceptation , the common Mode of the Humane Understanding : I desire to know in what you dissent herefrom , as likewise your Explication of the word Conscience ; it seems to me but little short of an Absurdity , that there should be any other Sence presiding in the Soul over all her Actions , than what is communicated from the Supream Being . Moreover , I wou'd gladly be inform'd , whether any Man has the power , as of himself , heartily to believe that which at sometimes he confesseth with his Mouth . The Rehearsal of a Creed is no difficult matter , but a solid Conviction , that what we do rehearse , is apparently clear to us as Mathematical Demonstration , is very rarely to be met with . It is surely impossible for any Man , who limits his Faith within the narrow bounds of his Reason , to submit an entire assent to those Propositions , which tho' perhaps necessary to be credited , he himself cannot account for : I have often thought this the Infirmity of the Supplicant in Holy Writ , when he cry'd out , Lord , I believe , Lord help my unbelief : for it is otherways very difficult to conceive how a vicious Life can consist with a full Conviction of the Divine Existence , and our own Separate Beings . 6thly , What you think of Enquiries into Nature , whether they prove not to some the Causes of Modern Deism , and to others of pure Scepticism . I have been often apt to imagine that there are no Natural Phaenomena , which may not admit a Solution from those two grand Principles of Matter and Motion , or by Axioms deduc'd from the Corpuscular Philosophy : and I doubt not but 't is our resting in an ability to discuss the same by this kind of Disquisition , has been the occasion that the prime or supream Cause of all , has been veiled from our Eyes . Curiosity is so natural to the Soul of Man , and the seeming Satisfaction that does at sometimes attend a Philosophick Enquiry , is so great as to render the same to some sort of People a dangerous Temptation ; it is not that I think the Enquiry of it self such , but the resting in the simple knowledge that such or such Productions must be the Result of such and such Causes , without reflecting upon the first and chiefest which puts these upon concurring , must certainly be so : and truly , 't is very seldom that the generality of Men make any farther Appeal , unless it be to Fate , Fortune , Chance , Destiny , or some such like unaccountable Chimaera which they substitute in the room of an all-powerful , infinite and intelligent Being . Lastly , I desire you wou'd send me your Thoughts of the especial Providence of God , and your Opinion of Mr. B — ▪ late Draught of the Q — rs Principles . In some few Days after the receipt of my Letter , the good Doctor was pleased to return his Answer in these words : SIR , I Do charitably believe , &c. ( but waving the Introduction he proceeds ) A pious Life and holy Conversation , are without peradventure the principal things aimed at in the Gospel of Jesus Christ : but since we are there told that there are such things as dangerous , and damnable Heresies , the Fundamental Doctrines which all Christian Churches have believed , it is our duty sincerely and conscienciously to receive ; and whoever does so , will find them very excellent Motives to the practise of Religion . I deny not the possibility of a Man's being dev●ut and holy by himself , i.e. without attending upon the Publick Offices of Religious Worship ; yet since such Assemblies are not only commanded , but of great use and even necessity in the Christian Church , it behoves us to joyn with some one or other of them : and among these , I see not how any Man can reasonably or justly quit a National Church , on any other account than that of its obliging him to a breach of the Divine Commands , or injoyning him to any thing which is manifestly sinful . Grace , and Divine-Light , and the Spirit of God , &c. are the same in effect . It is the Holy Spirit which both gives us Grace , and inlightens our Minds by a Divine Manifestation to our Souls . Every true Christian is in some ●egree a partaker hereof : for without it we can neither believe , nor obey , nor as we ought rely upon the Promises of our God. It is this which we receive upon our earnest and fervent Prayer , and it is th●● which doth excite both our Attention and pious Resolution : which as the same produces in us lesser or greater Effects , or different degrees of Love , Obedience , Self-denial , &c. so these are called the Degrees of the Divine Grace , as our endeavours are either weaker or stronger , uneven or steddy , inconstant or more constant : and as our Self-denial rises to a higher or a lower pitch . Now to secure us from the danger of a mad Enthusiasm , from the disorder of Imagination , the deception of Phancy , or the delusion of Evil Spirits , in the business of private Inspiration and pretended Revelations , we are most certainly to bear in mind that the Holy Spirit and the revealed Will of God , do exactly at all times correspond : so that whatever Light we pretend to , which contradicts , or is not justifiable by the written Word , the same is most certainly either Design or Delusion , and always false and counterfeit . For my own part , I am not against the Notions either of Father Malebranch or Mr. Norris , provided their Hypotheses do not dishonour God , by supposing Him in any manner the Author of our Sins : however , there were very good Christians in the World , before either of them spun Philosophy to so fine a Thred . To believe in God , and that he inspects the most secret of our Actions : to be truly sensible of the Love of the blessed Jesus , and to expect a Life hereafter : to believe what the Gospel delivers to us , so as to be acted by those Principles : to become truly penitent , meek and humble , patient and charitable , and ready unto every good word and work : in a word , to be sincere and constant and faithful unto death , this is to be a Religious Man and a true Christian , an Heir to Heaven , and a much happier Man than all the Masters of Philosophy can make you . In order to this Attainment , we are to quit anticipated Prejudices , instill'd either by Education or our own false Reasonings : and we may much shorten the trouble by seriously resolving to our selves this single Query , viz. Whether the Matters related in our Saviour's Gospel are certainly true : if they be , there is nothing in this World must hinder us from a serious and consciencious Practise , and from living up to those holy Rules and Precepts as far as we are able . For the Promises and Threatnings , if true , are things of that consequence , that all is to be laid aside for to gain the promis'd Blessings , and to avoid the threatned Misery . I doubt not but a Person of , &c. must have had a liberal Education ; and altho' a superficial or slight knowledge in Physicks , may dispose to Scepticism , yet you have doubtless by your Profession , a very great advantage ; for however it may be abus'd , a profound Judgment and substantial Knowledge , must undoubtedly lead us to very great Devotion : and the more exquisitely curious the Anatomist is , the greater Reason will he have , if he abuse not his Understanding , to adore and admire the Infinite Power , Wisdom and Goodness of his great Creator , and consequently to worship , to love , and to obey him . If you believe Reveal'd Religion , which was never so question'd or refuted as to deserve the Answer of any soberly learned Man , you must believe the Truth of God's particular Providence , altho' you cannot reconcile every particular Phaenomenon , either to your own Reason , or the Corpuscular Philosophy . The holy Scriptures are a System of Divine Philosophy , and I should think that the Assertions of the Almighty ought to be received by Rational Men , before the seeming clearness of any meer Humane Hypothesis . Alas ! how little is it that we know ; and granting the Supream Being to have made our World in the Nature of a Clock , is this an Argument that its first Fabrication , or the Motions bestowed upon its several Parts , can result from any thing short of an Almighty and Divine Power , but our Philosophy is unable to inform us , of all the Wheels , the Pius , and several Motions of this stupendious Frame : 't is true , we set it move according to Mechanick Laws , but there may be many thousand Motions in it , of which we are ignorant . Let us bless our God for the Revelation which he has given us , and let us ( as most certainly it behoves us ) rely upon his special Providence , whoever does so , will in the event find Comfort and Satisfaction : nor do I see how a good Man can have any real Happiness or Consolation without it . As for Mr. B — s Divinity , I must own there are many things in it , both Rational and Solid ; but when he comes to spiritualize the Divine Ordinances and Institutions of Christ and his Apostles , he not only sets himself up in opposition to the Churches of Christ , to the Sense and Practise of the Primitive Christians ( as I am able to prove ) but exposes a want of knowledge in Scripture Interpretation . The Novelty of the Sect , and the dangerous tendency of their pretended Inspiration , is argument enough to ●●e of their Inconsistency with themselves and true Religion : and surely we ought to be extreamly cautious how we side with such whimsical upstart Opinions , till we can reconcile the Possibility for Divine Goodness and Mercy , to suffer Christendom to lye in Ignorance for Sixteen hundred years , and that the Churches immediately planted by the Apostles , shou'd make Mistakes of that vile Consequence ( even when their Founders were present to set them to rights if they had done so ) as we must believe they did , if Q — sm be true . A well-grounded knowledge in the Primitive Christianity , which may be truly fetcht out of Ecclesiastick History and the Fathers of the Church , will give you this Satisfaction , that the holy Ordinances from the first promulgation of the Gospel of Jesus Christ , such I mean as Water-Baptism , and the Eucharist , have been practis'd even to this day , by all good Christians by the use of the outward Elements in their Administration . I deny not but there have been both great Abuses , Misapprehensions and Mistakes , in the performance of them , or in the manner of their Reception , and I think I may say there are 〈◊〉 more egregiously absurd , than some of those derived from the Chair of supposed Infallibility : but this will by no means extenuate our Crimes of neglecting their use , or making light of putting them at all in practise . I desire you at your leisure to consider well Mr. B — s Comment upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , on which he lays a very great stress : and if you compare it with some of those Places in Holy Writ , which clearly justifie this manner of Baptismal initiation into Christ's Church , you will find it so gross a Metaphor , that neither Grammar , Rhetorick , nor the Rules of Logick , neither ( which I prefer to them all ) the Reason of an understanding Man will ever be able to countenance . We may set into what Absurdities , even Learned Men are betray'd , when they too much rely upon their own Judgments , when they set up for new Discoveries , and impose their own Phant●sies for Divine Revelations . If you please to send me , what you think the sufficient Proofs which this Learned Man has excogitated for the support of his new Religion , I will , if God enable me , give you my impartial Thoughts : for I must seriously profess to you , I see nothing in his Works which ought to sway any true Christian , to leave any Protestant Church for the sake of Q — sm . I have formerly been in Mr. B — s Company , but cou'd never discover any thing like fair Argumentation : I must own him to have been a Man of very considerable parts ; yet his Scripture Quotations were for the most part manifestly wrested , and his general Discourse a pure Invective , or down-right Railery against the Church of England , at which , I must confess , I was very much surprised , having framed to my self other Notions of the Man before . I left him with this undoubted satisfaction in my self , that the Spirit of Self-conceit , of Pride and Bitterness , must needs be very re●●te from the true Spirit of Christianity . I thank you for your Discourse , concerning the Natural Power of Spasms or the Disorders of the Nervous System : but as to what you say about Daemoniacs , Fascination , and the Operation of Evil Spirits , I must refer my Opinion to a time of greater leisure , or till you please to visit me ; in the mean time I pray God more and more to inlighten your Understanding , &c. I am your real Friend , A. H. Some little time after this , I receiv'd a Second Letter from that sincerely Religious and most excellent Divine , by way of Answer to one that I had sent him , which as I find it amongst my Papers , begins thus : SIR , I Rejoyce with you , that it hath pleased our good God to confirm in you such a Belief of his Existence , and your own Creation after the Divine Image , as may secure to you a Remembrance of the Duty incumbent on you : and put you both upon a constant and fervent Prayer for the supply of Divine Grace , together with a steddy and devout Submission to , and Dependence upon his especial Providence . I do look upon your last Letter to be the Picture of your Mind , and bating the Ceremony , I find no other fault than this , that how lamentably true soever your Remarks may be upon the present Age , for the most part ; yet I am free to acquaint you with my Thoughts , that there are a much greater number of good People amongst us than you imagine . I may say ( blessed be our God for it ) I have the personal knowledge of many whom I can call truly pious and sincere Christians : Some of them such , who as they by no means value themselves upon their Humane Acquirements , are yet able to silence the Calumnies of the Profane even by their own Weapons of Humane Reason . I speak not this to shew my own good liking , of such for the most part vain and unprofitable Argumentations ; but yet I think it no disserviceable Office to Religion , neither yet to the Cause of our great Creator , that some Men have left both the Atheist , and his Friend the Deist , without Excuse : and that they may see their Condemnation heighten'd by their obstinate disbelief of the Christian Religion , contrary to the natural unprejudic'd Light of Reason , as well as the Extraordinary of Divine Faith. Your Character of Mr. B — l I think no whit too large , nor do I dislike your Thought of his being design'd by Providence , as a demonstrative and clear Evidence to satisfie the doubting World , that the larger portion of right Reason or solid Knowledge a Man is endow'd with , the clearer prospect he enjoys of the Truth and Certainty of Divine Revelation : and that it is not only unlikely , but impossible to philosophise as becomes reasonable Men , without thinking venerably of Almighty God , and his Son Christ Jesus . The true Christian Vertuoso is indeed not often met with , and whether the Character of a practically Religious Man , and at the same time a very great Philosopher , suits any Man so well as it did the deceased B — l , may very well be made a Question . For my own part , I the less value the Attempts or Endeavours of Men philosophising about Religion , being perswaded that there are not many sincerely pious Converts made thereby . Religion wants not the Rhetorical Flourish of fine Language ; Aiery Notions and School Distinctions render her but confus'd , and are really Blemishes to her Purity and Simplicity . Her Paths are plain and easie ; in her Natural Dress she is all over amiable , and wants not the imbellishment of Philosophic Lustre . There are Arguments enough already from the Store-house of Humane Reason , to silence the Complaints of Atheism ; it is not Reason that will satisfie the unreasonable Infidel : and I am perswaded , were there no Mortification or Self-denial in the Case , no Restraint to be laid upon the brutish Appetite , the Truths we plead for would be clear enough to the Unbeliever . The depth of their Philosophy lyes here , they will not believe in God , because he has not made them irrational or brute Creatures , which since they came not such out of the hands of their Maker , they resolve to make themselves so , and then foolishly please themselves with the Childish Expectation of escaping Divine Judgment , because they have so long suffer'd themselves to be acted by what they call the irresistible impulse of their sensitive Appetites , and wilfully indulged Passions . What every good Man glories in ( viz. ) that he is endow'd with Reason and a Capacity to shun the Evil , and to choose the Good , is the greatest Misery of these Men : who finding themselves able to dishonour their Creator , to turn their backs upon Religion , and to do despite unto the Spirit of Grace ; since there is a possibility for them left to blaspheme their God , to trample upon all things Sacred , and that they are not hereupon immediately destroy'd by the Divine Anger and Indignation ; they grow harden'd in their Vices , their continued Habits are at length woven into their Constitutions , and they act indeed but little differently from Irrational Agents . Right Reason , or Philosophy , will do but little good with such , the Reformation , if at all , is owing to the hand of God : it is beyond the skill of Man to inlighten our Understandings , in such a manner as to give us a taste of the Divine Goodness . We may frame to our selves some speculative Notions , we may confess with our Mouths , as finding our selves unable to resist or to hold out any longer ; but it is the Grace of Jesus Christ that must compleat our Conviction , and cooperate with our Souls in a perseverance to the end . This is a Truth so clear to me , that I am firmly perswaded you will find no sincerely pious or true practical Christian of a differing Opinion : the worldly wise Man may despise and contemn us ; the Libertine may scoff at us , and impute all to our want of Knowledge , to Phansie or Prepossession : let them mock on , and mark the end : it is sufficient for us , and will recompence to us these Indignities , if we are happy in the Grace of our Lord Jesus . I commit you to his protection , and remain Your faithful Friend to serve you , A. H. POSTSCRIPT . I Can by no means think well of those you have taken notice of , neither do I think it becomes any Man to dogmatize concerning the Creation , or to ridicule the Mosaic History : if we can't content our selves with what is there deliver'd , it is true we may please our selves with new Theories of our own erecting , but must not expect to find out any such as Mankind will comply with , or perhaps such as will please our selves much better than that of the Historian in Sacred Writ , which we find fault with , because , in some things , disagreeable to Modern Discoveries . In these things every Man may think as he pleases , provided he think not to the dishonour of Almighty God : but let no Man publish to the World for truth , the uncertain , even very uncertain Conjectures of his own Mind . I had not been long acquainted with this Reverend Divine , before his fatal Distemper depriv'd me , with many others , of the advantage of his Conversation : and it is the least respect I can pay his Memory , in publick to acknowledge my own belief , that he was a Man of undissembled Piety , strictly holy and devout in his Life and Converse , laborious and painful in his Ministry , of very easie access , and ready to succour all Men to the utmost of his Capacity : He was a Man universally respected by Persons of different Perswasions , and I have reason to surmise that he died as generally lamented . He always exprest himself with a more than common earnestness , and had something in his Air and Mein , so soberly grave and modest , yet withal so pleasant , that I never met with in any other Person . He had nothing of Affectation , of a precise or reserved Temper , and so little regarded a Courtly Demeanour or Ceremonial Deportment , that I have heard it objected as the greatest of his Faults , that he was ungenteel , and too negligent in his manner of Address : but least this should be taken for his full Character , which makes so small and even so inconsiderable a part thereof , I shall for the present leave it , whilst I pursue my Argument of the Nature and Necessity of the Divine Assistance , to the Completion of Man's Eternal Happiness ; something more particularly relating to which Theam , I find so pertinently handled by the Author of Reasons Interest in Religion , that I care not to pass it by without taking notice and considering upon the same . As nothing ( saith this Author ) but charming Lusts , false Delusions , carnal Interests , foolish Prejudices , indulging the Appetites of the Animal Life , and attending to the titillations of the Flesh , can hinder Men from the performance of what God , in subserviency to his communicating of Grace ( at least in his ordinary dispensing of it ) doth require : so the being in the Exercise of those Means , and in the Discharge of those Duties which God prescribes and enjoyns , doth not only take us from , and prevent those Sins , which would render our Conversion difficult , if not impossible , but they are further useful as Means appointed and blessed of God unto such an end . Tho' our Obedience hath neither any Physical Efficiency upon our Regeneration , nor is Grace bestow'd in the Consideration of any previous Merit that is in our Performances , yet it is neither superfluous nor vain , much less doth it lye in any repugnancy to our Conversion , being only perfected by an effectual subjective Work of the Spirit of God. This Doctrine is not only opposed by Pelagius and Socinus , but of late by Mr. Hobbs , whom we may very well allow to combate the Grace of God , having before-hand listed himself in opposition to the Divine Being . Now having lost the Divine Image and our Integrity by the Fall , we not only contend that there is the Efficacy of an External Agent , necessary for the recovering it , and that he who imprinted the Image of God upon Humane Nature in the first Creation of Man , must again restore it in his Regeneration : but we affirm withal , that till the Sanctifying Spirit effectually , infallibly , and by an unresisted Operation , transforms us into the Divine Nature , and communicates to us a Vital Seed , we remain polluted , unholy , and uncapable of doing any thing with all that duness of Circumstances , as may commend us or our Performances to God's Acceptance : Not but that antecedently to the Holy Ghost's renewing us , by a Communication of Grace to us , we may both dogmatically believe the Doctrines of the Scripture , and be found in the discharge of the Material Parts , not only of Natural Duties , but of the Acts of Instituted Religion ; but to say that we ought thereupon to be denominated Holy , is to remonstrate to the Scriptures in a thousand places , and to overthrow the very Tenor and design of the Gospel . While we remain thus unholy , we are so far from being actually united unto Christ , or capable Subjects of Justification or Forgiveness , that till we are actually made Partakers of the Washing of Regeneration , and the Renewing of the Holy Ghost , we cannot possibly have any Union with Him , or a Right to Pardon of Sin , or any thing that ensues or depends thereupon by him . There is nothing hath , at least ought to have the true denomination of Holiness , but what proceeds from the Spirit of Christ in us , and Principles of Grace by Infusion communicated to us , which are the Foundation , Matter , and Bond of our Union with Him , and under whatever Gloss or Varnish , we or our Works appear to the World , yet without such a Relation to Christ we are none of his , nor are our Duties , as to the Principles and Circumstances of them , acceptable to God : The Obligation upon Men to Obedience in what state soever we suppose them , the consistency of God's right to command them , with our contracted inability to the yielding of due Obedience : the Capacity that all Men remain in , notwithstanding any congenite Impotency for the performing many External Duties good in themselves , and in the Matter of them , with the Subservience of these Performances to Conversion , as they are Means appointed of God in order thereunto : all these I in some measure understand , and can reconcile with the Oeconomy of the Gospel : But that our Lives can be holy , till our Hearts be so through the Renewing of the Holy Ghost , or that our Works can be adequately good antecedently to our Reception of Supernatural Grace , I do in no wise understand , nor can I conceive the same can be made intelligible without imposing Paelagianism upon us . But farther , The Gospel acknowledgeth no Acts of true Holiness performed by any , where there is not , antecedently at least , in order of Nature , a Principle of true Holiness in the Persons performing them ; no Acts , Operations or Duties of ours , are in the Esteem of the Gospel , holy , but what proceed from , and are done in the Vertue , Power and Efficacy of Grace , previously derived from and communicated to us by Jesus Christ : there is prae-required to all Acts of Gospel Obedience , a new real Spiritual Principle , by which our Nature is renewed , and our Souls rendred habitually and subjectively holy . Grace is not the Effect and Product of any previous good Action of ours ( whatever Subserviency through the appointment and dispose of God , they may lye in as to his bestowing of it ) but all Acts and Operations truly good are the Fruits of Divine Grace ; to talk of sincere Obedience precluding our antecedaneous Adeption of a new Principle , and the Communication of a Divine Vital Seed to us , is to impose Paelagianism upon us , and that in a more fulsome way , and in ruder terms than many of his Followers used to declare themselves . I deny not the things revealed and commanded in the Gospel , being both good in themselves , and suited to the Reason and Interest of Mankind ; and also inforced by the most attractive Motives which we can either desire or imagine ; but that Men in the alone strength of their Natural Faculties , may perform many External Duties , and in that manner also , that we who judge only according to appearance , are thereupon to account them holy , yea , that nothing but Supineness , lustful Prejudice , consuetude in Sin , and a being immersed into the Animal Life , can hinder them from so doing ; but I deny that any Act or Duty hath the proper Form or Nature of Holiness , or is so denominated in the Scriptures , but both what proceeds from an antecedent Habit or Principle of Holiness in the Persons by whom they are performed , and an immediate Influence from Christ , in the virtue of our Union with him , as our quickning Head , vital Root and living Spring in the actual performance of them ; so that tho' no Physical Efficiency is to be ascribed to the Gospel , yet besides a Moral Efficacy , which through its own frame and complexion it hath to reform Mankind ( beyond what any Declaration of God and our selves that ever the World was made acquainted with had ) there is a Physical efficacious Operation of the Spirit of God accompanies it , on the score of God Almighty's having in infinite Wisdom ordained it as a means for the communicating of Grace ; but still it is not the Doctrine of the Gospel that we are united to : 't is true that it is both by the Doctrine of the Gospel that we are brought to be united to Christ ; and it is also true that whosoever are united to Him , have the Doctrine of the Gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as an ingraffed and incorporated Word , and are moulded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into the form of its Doctrine : but yet 't is not the terminus of the Relation of Union which intervenes betwixt Christ and them , nor ( whatsoever may be the Opinion of some ) is it that which they are united to . The way and manner how the Spirit assists us in the Spiritual Understanding of Things , is either through its immediate indwelling ( if I may so speak ) or through the communication of new Principles , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ablation of every thing extraneous ; a dissipation of those fuliginous Vapours that both obnubilate the Mind , and do imbuere objectum colore suo : by the Purification of the Heart the Understanding is clarified : By the Spirit of Life in the new Birth the Subject is elevated and adapted to the Object ; the Divine Grace renders the Mind idoneous for and consimilar to the Truth . And farther , there is a suggesting of Media for elucidating the Truth , there is also frequently an irradiation of the Word it self , an attiring and cloathing it with a Garment of Light , and upon the whole , the Soul both feels and is transform'd into what it knows , its apprehensions are no longer dull and languid , but vigorous and affective . This Mystical Union of the Soul of the true Believer with Jesus Christ , however difficult it may appear , and hard to be reconciled to the Natural Understanding , ought not to be debated or distrusted by us , upon the account of our Ignorance in the manner of it . We do assent to the Continuity and Adhesion of one part of Matter to another , notwithstanding the Difficulties that encounter us about its Mode ; and tho' there be not yet any Philosophic Hypothesis , that can resolve us how it comes to pass that one part more indiscerptibly cleaves to another , than if they were fastened together by Adamantine Chains : and therefore there is no Reason why the incomprehensibleness of the Manner of our Union with Christ , shou'd any ways obstruct or weaken our belief of it , having all the assurance that Divine Revelation can give us concerning our being united to Him : as we assent to an evident Object of Sense , or to that which is plainly demonstrated by Reason , tho' there occur many things in the manner of their Existence , which are unconceivable , so the Quod sit and Reality of our Union with Christ , being attested by him who cannot lye , it becomes us to embrace it with all steddiness of Belief , tho' we cannot conceive the Quo modo or manner how it is ; we have reason to think , that through our Maker's leaving us pos'd and nonplust about the most ordinary and certain Natural Phae●omena , he intended to train us up to a mancipation of our Understandings , to Articles of Faith , when we were once assur'd that He had declar'd them , tho' the Difficulties relating to them were to us unaccountable . Nor is the manner of the coherence of the Parts of Matter the only Difficulty in Nature relating to Union , that perplexes and baffles our Reason ; but the Mode of the Mystical Incorporation of the Rational Soul with the Humane Body , doth every way as much entangle and leave us desperate as the former . That Man is a kind of Amphibious Creature allied in his constituent Parts , both to the Intellectual and Material Worlds , and that the several Species of Beings in the Macrocosm , are combined in Him as in a System , Reason as well as Scripture instructs us . That we have a Body , we are fully assur'd by its Density , Extension , Impenetrability , and all the Adjuncts and Affections of Matter ; and that we have an Immaterial Spirit , we are demonstratively convinc'd by its re-acting on it self , its consciousness of its own Being , and Operations : not to mention other Mediums whereof we have spoken elsewhere , and that those two are united together to make up the Composition of Man , is as plain from the influence that the Body hath upon the Soul in many of its Perceptions , and which the Soul hath upon the Body in the Motions of the Spirits and Blood , with all that ensues and depends thereupon . Nor could the Affections and Adjuncts of the Material Nature , nor the Attributes and Properties of the Immaterial , be indiff●rently predicated of Man , were not the Soul and Body united together in the Unity of Man's Person . But now how this can be , is a knot too hard for Humane Reason to untye . How a pure Spirit should be cemented to an earthly Clod , or an immaterial Substance coalesce with Bulk , is a Riddle that no Hypothesis of Philosophy can resolve us about . 1. The Aristotelick substantial Uniter will not do ; for besides its repugnancy to Reason , that there should be any Substantial Ingredient in the Constitution of Man , save his Soul and Body , the un●●ion of it self with the Soul , supposing it to be Material , or with the Body , admitting it to be Incorporeal , will remain unintelligible , and to affirm it to be of a middle Nature , partaking of the Affections and Adjuncts of both , is that which our rea●onable Faculties will never allow us to subscribe to ; the Idea's which we have of Body and Spirit having no Alliance the one with the other , and to style it a Substantial Mode , is to wrap up Repugnancies in its very Notion ; for tho' all Modes be the Modification of Substances , yet they are predicamental Accidents , and how essential soever this or that Modification may be to a Body of such a Species , yet it is wholly extrinsecal and accidental to Matter it self . In brief , the voluminous Discourses of the Aristotelian's , both about Union in general , and the Union of the Rational Soul to the Organical Humane Body in particular , resolve themselves either into idle tattle and insignificant words , or obtrude upon us Contradictions and Nonsence . 2. To preclude all Union betwixt the Soul and Body on Supposition that they are distinct constituent parts of Man , is plainly to despair of solving the Difficulty for not to dispute whether the Soul and Body may , in Philosophic rigour , be called Parts ; or whether Man , in reference to them , may be stiled a Compositum : 't is enough that the one is not the other , but that they are different Principles ; and that neither of them , consider'd seperately , is the Man. Tho' the Soul and Body be perfect Substances in themselves , and tho' the Soul can operate in its disjunct State , and in its Separation , will be no less a Person than Soul and Body now together are , yet there are many Operations belonging to the Soul in this Conjunct State , of which it is incapable in the Separate ; and there are many things predicable of the Soul and Body together , which cannot be affirmed of them ●sunder . How close and intimate soever the Union betwixt the Soul and Body be , and how great soever in their mutual Dependancies in most of their Operations upon one another ; yet not only the Intellectual Spirit , and the duly organized Matter , remain even in their Consociation classically different , ( their Essences , Affections and Operations admitting a diversity as well as a distinction ) but there are some Operations belong to each of them , upon which the other hath no influence . For as the Mind is Author of many Cogitations and Conceptions , to which the Body gave no occasion ; so the Body is the Spring and Fountain of several Functions , over which the Soul hath no Dominion , nor any direct influence , they remain as much distinct , nothwithstanding the Union which intercedes between them as they would have done , shou'd we suppose them to have had an Existence previous to their Confederations , or as they shall be after the dissolution of the L●●gue between them . From all which it may be Scientifically concluded , That they are distinct and different Principles in Man's Constitut●on , but whether thereupon he ought to be called a Compositum , or they to be stiled Parts , will be resolv'd into a meer Longomachy or Chat about Words ; tho' to speak my own Mind , I see no Cause why Man may not properly enough obtain the Appellation of Compositum , and the Soul and Body be allow'd for Constituent Parts . Nor thirdly , doth the Cartesian Hypothesis , tho' the most ingenious and best contrived of any hitherto thought upon , fully satisfie an inquisitive Mind in the Matter before us : their Hypothesis is briefly this , That God in his infinite Wisdom chose to create three distinct and different kinds of Beings : 1. Some purely Material , which through difference of the Figure , Size , Number , Texture , and Modification of their Parts , come to multiply into many different Species . 2. Some purely Immaterial , among whom , whether there be any Specifical Difference , is Pro and Con disputed . 3. Man , a Compositum of both , having an Immaterial Intellectual Soul joyned to an Organical Body : Now , say they , God having in his Soveraign Pleasure thought good to form Man such a Creature , he hath not only by an uncontroulable Law confined the Soul to an intimate Presence with , and constant Residence in the Body , while it remains a fit Receptacle , or till he give it a discharge , but withal hath made them dependent upon one another in many of their Operations ; and in this mutual dependence of one upon the other , with respect to many of their Operations , they state the Union betwixt the Soul and Body to consist : for through the Impressions that are made upon the Organs of Sence , there result in the Soul certain Perceptions ; and on the other hand , through the Cogitations that arise in the Soul , there ensue certain Emotions in the Animal Spirits , and thus , say they , by the Action of each upon the other , and their Passion from one another , they are formally united . But all this , instead of loosing the Knot , serves only to tye it faster : For 1. this Mutual Dependancy , as to Operation of one upon the other , cannot be apprehended , but in Posteriority of Nature to Union , and consequently the formal Reason of Union cannot consist in it . 2. There are Cases wherein neither the Impressions of outward Objects upon the Sensory Nerves , beget or excite any Perceptions in the Soul ( which whether it proceed from obstinacy of Mind , or intense Contemplation , alike answers my drift ) and also Cases wherein Cogitations of the Mind , make not any sensible Impressions upon the Body ( as in Extasies ) and yet the Union of the Soul and Body remains undissolved , which argues that it imports more than either an intimous Presence , or a Dependance between them in point of Operation . 3. 'T is altogether unintelligible , how either a Body can act upon a Spirit , or a Spirit upon a Body . I grant it may be demonstrated that they do so , but the manner of doing it , or indeed how it can be done , is not intelligible . That a Tremour begot in the Nerves by the jogging of Particles of Matter upon the Sensory Organs , shou'd excite Cogitations in the Soul , or that the Soul by a meer Thought should both beget a Motion in the Animal Spirits , and determine through what Meatus's they are to steer their Course , is a Phaenomenon in the Theory of which we are perfectly non-plust . How that which penetrates a Body without giving a jogg to , or receiving a shove from it , shou'd either impress a Motion upon , or receive an impression from it , is unconceivable : so that to state the Union of the Soul and Body in a reciprocal Action upon , and Passion by and from one another , is to fix it in that which supposeth the Sagacity of our Faculties to conceive how it can be . Now if common Unions , of whose Reality and Existence we are so well assur'd , be nevertheless , with respect to their Nature , not only so unknown , but unconceivable : we may lawfully presume , if their lye nothing else against the immediate Union of Believers with Christ , save that it cannot be comprehended , that this is no Argument why we should immediately renounce the Belief of it . If we can but once justifie that there is such an Union betwixt the blessed Jesus and sincere Christians , the incomprehensibleness of the manner of it ought not to discourage our Faith , if we can take up with the Evidence of Sense and Reason , as to the reality of other Unions , whose Modes are as little understood , I see no cause why the Veracity of God , provided we can produce the Authority of Divine Testimony , shou'd not satisfie us as to the Reality of the Union ; tho' the manner how it is were a question we cou'd not answer ; and indeed , if Men will not be huff't and talk'd out of the perswasion of those things , of whose Existence their Senses and Reason ascertain them , tho' they cannot answer all the Difficulties they are accosted with in their Enquiries about them , much less ought Christians to be hector'd out of the Belief of the Doctrines of Faith , because of the Entanglements which attend the Conception of them ; 't is the Nature of Faith to embrace things upon the alone Testimony of God , tho' it understand nothing of the Mode and Manner how they are : the highest Assurance of the Reality of any thing is God's affirming it , and what he asserts , we are with all reverence to assent unto its Truth , tho' we can frame no adaequate Idea of it , nor fathom it in our own Conceptions : Our Saviour himself hath adjourned the perfect knowledge of this Mystery till the glorified state , in these words , * At that day ye shall know that I am in my Father , and you in me , and I in you . Thus far you have had the Thoughts of the before-mention'd Author , which I shall leave you to consider seriously at your leisure ; the Subject is indeed noble , how despicably soever it may be treated by the Libertine , whose Belief is stagger'd , because he himself is not possest of what he has slighted and contemned , and for that he finds himself at liberty to live as he listeth . I must own indeed that it is scarce possible , for one Man to infuse such Idea's into another , as may be able to perswade that other , that he himself is a Partaker of such a Spiritual Refreshment and Divine Consolation , as nothing less than the Divine Gaace can communicate to his Soul ; and on this account I have the less admir'd that both Paelagius , Socinus , and their Adherents , have gain'd so great footing in the World , and that the Doctrine of the Divine Grace shou'd be redicul'd by them , and esteemed little otherwise than as a sensless Notion : the Opinions of these Men run so smooth to the sense of the Natural Understanding , that so long as Men are careless and unwilling to look farther , they are constrained to make their Reason the positive and adaequate Rule , both of their Morality and Divinity . But for my own part , I shou'd not so much dispute with them this Mysterious Co-operation or Divine Concurrence , provided they cou'd but show me any true Practical Christian , one who is so in Deeds , as well as Words , who has espoused their Opinions : I may be free to say , I know nothing like one , nor do I think it possible to meet with a sincerely devout Convert , or Regenerate Person , who is not ready to acknowlege that of himself he was able to do nothing as he ought , and that the Renovation or happy Change of his Mind was purely owing to the Adeption of a new Principle , or to a Union with the Divine Spirit of Jesus Christ. 'T is true , amongst the Followers of Pelagius and Socinut , there are those who understanding the Verity of their Opinions , would be measur'd by their Practises , have been more than ordinarily exemplary in their Conversation with the World , and their Self-denial of some Temporal Enjoyments : Men who have kept themselves to a constant attendance upon Religious Worship , and set those about them an extraordinary Pattern , for the practise of private Duties , and all these we may readily grant the possibility of their attaining , by the meer strength of their Natural Faculties , or the Powers of their own Souls , independent of the Divine Grace : these , however necessary , were never lookt on by considerate Men for more than the Introduction or Outside of true Religion ; but altho' there are amongst them Persons so very circumspect in their Deportment or Behaviour , yet the greatest part of them are such as wholly devote themselves to disputation in mixt Companies , where they continually gain Proselytes among loose People , such , who as they never cou'd reconcile themselves to the practise of Religion , are very glad to find the same resolv'd into Matter of Speculation , by which means every Man may have an opportunity to raise a suitable Theory to his own Inclination● . Now I must confess , that which has principally induc'd me to dissent from the Principles of these Men , is a consciousness I have had that it is not only possible , but certain , that Men may have an Historical Faith , and that they may believe or assent to the Truth of the Revelation of the Gospel of Jesus Christ , and yet at the same time to show themselves as if wholly unconcerned in their Lives and Practises , whether the things deliver'd in that Gospel be true or not , which I think is hardly reconcileable even to our own Reason , nor can be otherwise ascribed than to the want of that Supernatural and Divine Aid I plead for . Upon the other Extream , as these we were just now speaking of ( many of them at least ) will not allow any such Doctrine as that of the Divine Grace , so there have been those who have affirmed , that a Person may by Philosophy and Contemplation , attain such a Degree of Union with the Divine Being , as to know and understand things by a Contactus or Conjunction of Substance with the Deity : The Passages ( saith my Author ) which occur in Plotinus , Porphirius , Jamblicus and Proclus ( all great and famous Platonists ) of such a tendency , are numerous and need not to be here transcribed . This Imagination was espoused by the Arabian Philosophers , and had it been entertained by the Contemplative Heathen only , we might have taken the less notice of it ; but it was imbibed , and that very timely by Origen himself , and from him the Ferment or Leaven thereof was derived to the ancient Monks , from all , or some of these , it spread amongst the Romish Monasticks , such of them as are called Mystick Theologues ; nothing more frequent with that sort of Men than a Tattle of an intime Union with God , whereby the Soul becomes Deify'd ; and from them the Weigelians and Familists borrowed their Magnificent Language of being Godded with God , and Christed with Christ. The adventurous Determinations of the School-men , concerning the beatifical Vision , smell rank of the same blasphemous nonsensical Figment ; for by their contending that the Divince Essence is immediately united as an intelligible Species to the Intellect of the blessed , and that this Species , and the glorify'd Understanding do not remain distinct things , but become identify'd , they do in effect affirm the Soul to be transubstantiated into God , and to be really deify'd : and seeing it 's a Matter of easie Demonstration , that the Knowledge which we shall enjoy of God in Heaven , differeth only in degree from that which we possess here ( otherwise it is both altogether unintelligible and uncapable of Rational Explication ) it will follow by a short Harangue of Discourse , either that Believers have no Knowledge of God at all in this Life , or else that their Soul 's become Deify'd and Essentially united to God by knowing him . I shall not name here the admired Nonsence and high-flown Cantings of some Modern Enthusiasts , which carry a broad-fac'd Aspect this way , 't is easie for us to instruct our selves , from what Springs these , with the like Visionaries , have drawn the putrid Conceits which they propine to the World. 'T is enough for us that we believe the Person of Christ , and the Persons of Believers to remain distinct after all the Union that intercedes between them : Let us be thankful for the Influences of his Grace , and for the In-dwellings of his Holy Spirit ; but let us detest those swelling Words of Pride and Ignorance , of being Christed and Deify'd ; for whatsoever be the nature and kind of the Union between Christ and Christians , that the same shou'd by Hypostatical , cannot without Blasphemy be imagined . And thus , my Friend , I hope I have with no unpardonable Prolixity , gone over these very weighty Subjects ; I pray God we may all of us have right Notions of them fixed on our Hearts : and that they may be attended with the Fruits of a sincere Repentance and Amendment of our Lives . I shall endeavour to conclude all with the most suitable Advice I can , and in order to the same , wou'd wish and desire you to think often and seriously upon the certainty of your Death ( for whatever you may think of an Immortality hereafter , 't is manifest you can obtain none here ) consider what Thoughts will be most likely to intrude upon you , what Business you will principally be employ'd about ( shou'd you have time allotted you for such a purpose ) the Conflicts and Consternation you must encounter , the Confusion of your last Minutes , the Agony of your Soul in the moment of its flight : For let me tell you , however you may please your self in this time of Health and Vigour , that an approach of a privation of your present Life will not surprise you , that you shall be able to Philosophise sedately and unconcernedly concerning the Condition of your Soul , and that whatever fearful Apprehensions may assault you , your beloved Musick will charm them into Silence , and the well-struck Instrument shall lull you into an Abyss of Darkness and Oblivion ; notwithstanding these aiery Notions and unlucky Phancies , believe me , your Thoughts of other Matters will prevail and interpose , your perplexed Soul will be too restless and uneasie , uneasie to be stupify'd by the Power of such sensible Delights and Satisfactions : And in a word , in opposition to this pretended Strength ( unless you are arrived to a brutish Insensibility ) your fore-past Life will come in view , and you your self must differ from the rest of Mankind , if you wish not that you cou'd but dye the death of the Righteous , and that your latter end were like unto his . Febr. 28. 169● . I am your Friend and Servant , &c. THE END . Advertisement . THE Person upon whose Account these Letters were first written , not having thought fit to return any material Answer , the Author has been prevaild with to print them by themselves ; but lest it be thought designedly to give them the fairer shew of Demonstration , or by the want of any weighty Objection , to procure to them the greater Esteem in the World , he does promise , That if any one does object against , or can confute the main Points herein debated , if the same be done with that Sobriety and Seriousness which becomes the Subject of such Enquiries , and sent to the Publisher of these Printed Letters , the same shall be faithfully publish'd , with a Reply annex'd . And to render such an Undertaking the less laborious , if the Arguments of the first Letter , particularly those of Mr. Bently and Mr. Lock , are found to be fairly overthrown , or any new Hypothesis advanc'd which will intelligibly solve the Cosmical Mechanism , and make it clear to us that Perception , Volition , and Ratiocination , can derive their Source from any thing short of that First , Supream , Intelligent , or Alwise Being we call God : if this , I say , be once perform'd , the rest , such as our Belief of Providence , our Immortality , and the Divine Grace , shall be readily given up . Till this be done , he will not think himself concern'd to answer every petulant Cavil which may be raised against these Sacred Truths , by Men devoted to Scepticism and Irreligion : for if after all they have said , they find themselves constrained to grant there must be one First , Supreme , and Powerful Being , who made the World , the same Consideration , if carried a little farther , will show them the Necessity of the same Power to continue and preserve its several Parts from a ruinous Destruction , which is , tho' in other words , to allow a Providence . And farther , since 't is apparent that this Almighty Being has bestow'd upon Man a Principle of Freedom , or a Capacity to Will and Reason , which is vastly different from , and Superiour to his Fellow Creatures , it would be very strange , allowing the common Attributes of the Divine Being , if he shou'd be unaccountable to his Maker for the Abuse of these Endowments . In a word , whatever Pains may be taken to extinguish this Natural Light of the Understanding , yet since it is found so very hard , I had almost said impossible , for any considerate Man to be diffident in the first Article , viz. the Belief of a God , it will be at best the most dangerous Presumption , or downright Madness to discredit either his Providence or our own Immortality . Farewel . ERRATA . PAg. 8. l. 35. r. was not from Eternity . P. 15. l. 9. r. allow . P. 16. l. 31. r. owe. P. 19. l. 12. r. unaccountably . P. 24. l. 17. r. Phoenomenon . l. 19. r. an innumerable . 20. r. Corpuscles & Sixes . P. 25. l. 2. r. greater . P. 27. l. 20. r. this . P. 28. l. 17. r. world . P. 39. last ●●ne r. Mouths . P. 44. l. 35. r. Conjuncture● . P. 45. l. 16. r. Interpositions . P. 46. l. 39. r. help . P. 47. l. 11. r. wittily . P. 66. l. 4. r. ut for ad . P. 88. l. 1. r. Description . P. 96. l. 17. r. it instead of in . P. 98. l. 10. r. hebitatione . P. 127. l. 9. r. imitable for Infinite . P. 130. l. 23. r. Scriptures . P. 146. last line r. Enthusiastic . P. 152. l. 17. r. Enjoyment . P. 159. l. 23. r. been . P. 164. l. 10. r. visitationis . Notes, typically marginal, from the original text Notes for div A63913-e170 * See t●e Account of the De●●● Religion in O●●cles of Reason . Notes for div A63913-e570 Mr. Bently's third Sermon at the Lecture which was ●ounded by the honourable 〈…〉 Sixth Sermon . Third Sermon at ●●les ●●●ture . Mr. Lock 's Essay of Humane Understanding . Seneca l. 2. de ●●●●ion . ●●tural . Bentley's 5th Serm. Boyle's Enquiry into the Notion of Nature . ●●●le of Qualities and Forms . The Interest of Reason in Religion . Dr. H — y's new Principles of Philosophy . Enquiry into the Evidence of Christian Faith. * According to Mr. Boyle . * Psal. 73. Lactantius lib. 3. c. 17. In Ruffin . lib. 1. Dr Stillingfleet Serm. at Whitehall on Luke 7.35 . Des Cartes upon the Passions of the Soul. Boyle of Nature . Lucret. l. 5. Rently's 4th Serm. p. 19 , 20. * Dr. Willi● . See Willis's Discourse of Convulsions . Monsieur le Clerk's Dissertations upon Genesis . Dr. Ch — n's D●rkness , of Atheism . Cicero de Nat. Deorum , lib. 1. Vid. Theodoret . Hist. Eccles. l. 3. c. 20. Satyr 13. Vid. Charlton's Darkness of Atheism . Eccl. 3.18 . Hind and Panther . Vid. Willis de A●●m . * History of Qualities and Forms * See a Discourse of the Nature of Rational and Irrational Souls by M.S. * M. S. See Gibson's Epit. Anat. * 〈…〉 v. 1 , 1● , 1● , 1● , 14. Ad L. 208 , 209. Author of the Discourse of Rational and Irrational Souls . Vide Willis de Anon. 〈◊〉 . Vide Gas. Phy. sect . 3. lib. 10 , 11. Heb. 4.12 . Rom. 7.21 , 22 , 23. See the Discourse of Rational and Irrational Souls . Willis de Anum . See Charlton upon the Soul's immortality . De Anim. Brutorum . According to Wi●●s . See Charlton's Darkness of Atheism . Essay of Humane Understanding . * In his Sermon upon the Government of of the Thoughts . See a Treatise of Liberty and Necessity by Mr. Hobbs . * De Off. lib. 1. * vid. Malebr . de veritat . inquirend . See Mr. Norris of the Divine Light. Norris's Miscellan . See Dr. S — t s Letter to a Deist . * Mr. Bently † Letter to the Deists , p. 125. Oracles of Reason , p. 88. Ibid. p. 195. * Miscel. p. 212. See the Interest of Reason in Religion ; A Discourse by Mr. F. See a late Treatise of Humane Reason . * Of this Treatise . † Palav . See the Occasional Paper Numb . 1. * Interest of Reason in Religion . See Baker's Chron. of the Kings of England , Pag. 184. Id. p. 181. P. 403. * P. 423. P. 449. P. 629. P. 734. See the Dippers Dipt , by Dr. Featly . William● ●s first Serm. at Mr. Boyle ●● Lect. An. 1696. * Vbald . p. 14 , 16. Dr. William's third Sermon , An● 1695. * John ●● . v. 41. For your farther satisfaction you may consult a late impartial Treatise of an Ingenious Author , in his Second Edition of the Snake in the Grass . * Bishop of Worcester's Sermon before the King upon Prov. 14.9 . vid. Bentlys first Serm. at Mr. Boyle's Lecture . * Prov. 3.17 . See the Discourse of Rational and Irrational Souls . Vide Interest of Reason in Religion . * See Sir Samuel Morland's Urim of Conscience * In his Treatise of Humane Reason . See Bently's first Serm. at Mr. Boyle's Lecture . Notes for div A63913-e15780 See the Oracles of Reason , p. 89. * In his Serm. on Phil. 3.18 . See the Discourse of Rational and Irrational Souls , by M.S. * Lock 's Essay of Humane Understanding . Maleb . de Verit. inquirend . Dr. H — k's first Let●●r . Dr. H — k's second Letter . The Interest of Reason in Religion . * Joh. 14.20 . The Interest of Reason in Religion . 
A12198	----	The soules conflict with it selfe, and victory over it self by faith a treatise of the inward disquietments of distressed spirits, with comfortable remedies to establish them / by R. Sibbs ... Sibbes, Richard, 1577-1635. 1635 Approx. 732 KB of XML-encoded text transcribed from 309 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12198 STC 22508.5 ESTC S95203 21348469 ocm 21348469 23925 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12198) Transcribed from: (Early English Books Online ; image set 23925) Images scanned from microfilm: (Early English books, 1475-1640 ; 1715:4) The soules conflict with it selfe, and victory over it self by faith a treatise of the inward disquietments of distressed spirits, with comfortable remedies to establish them / by R. Sibbs ... Sibbes, Richard, 1577-1635. The second edition. [28], 572 [i.e. 574], [14] p. Printed by M.F. for R. Dawlman at the Brazen serpent in Pauls-churchyard, London : 1635. Title in ornamental border. Signatures: A⁸ B⁸(B2+ X⁴) C-2P⁸. Numbers 27 and 28 repeated in pagination. Includes index. Includes marginal notes. Imperfect: tightly bound and stained with slight loss of print. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Theology, Doctrinal -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-02 Apex CoVantage Keyed and coded from ProQuest page images 2003-03 Olivia Bottum Sampled and proofread 2003-03 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE SOVLES CONFLICT with it selfe , AND VICTORY over it self by Faith. A Treatise of the inward disquietments of distressed spirits , with comfortable remedies to establish them . Returne unto thy rest O my soule , for the Lord hath dealt bountifully with thee . By R. Sibbs D. D. Master of Katherine Hall in Cambridge , and Preacher of Grayes Inne London . The Second Edition . LONDON Printed by M. F. for R. Dawlman at the Brazen Serpent in Pauls Churchyard . 1635. TO THE RIGHT WORSHIP FVLL Sir IOHN BANKES Knight , the Kings Majesties Attourney Generall , Sir EDWARD MOSELY Knight , his Majesties Attourney of the Duchie , Sir WILLIAM DENNY , Knight , one of the Kings learned Counsell , Sir DVDLY DIGGES , Knight , one of the Masters of the Chauncery , And the rest of the Worshipfull Readers and Benchers , with the Auncients , Barresters , Students , and all others belonging to the Honourable Societie of Grayes Inne : R. SIBBS Dedicateth these Sermons Preached amongst them , in testimony of his due Observance , and desire of their spirituall and eternall good . TO THE CHRISTIAN READER . THere be two sorts of people alwaies in the visible Church . One that Satan keepes under with false peace , whose life is nothing but a diversion to pre sent contentments , and a running away from God and their owne hearts , which they know can speake no good unto them ; these speake peace to themselves , but God speakes none . Such have nothing to doe with this Scripture ; the way for these men to enjoy comfort , is to be soundly troubled . True peace arises from knowing the worst first , & then our freedome from it . It is a miserable peace that riseth from ignorance of evill . The Angell troubled the waters , and then cured those that stept in . It is Christs manner , to trouble our soules first , and then to come with healing in his wings . But there is another sort of people , who being drawen out of Satans kingdome , and within the Covenant of grace , whom Satan labours to unsettle and disquiet : being the God of the world , he is vexed to see men in the world , walke above the world . Since he cannot hinder their estate , he will trouble their peace , and dampe their spirits , and cut a sunder the sinewes of all their endeavours . These should take themselves to taske as David doth here , and labour to maintain their portion , and the glory of a Christian profession . For whatsoever is in God or comes from God , is for their comfort . Him selfe is the God of comfort ; his Spirit most knowne by that office . Our blessed Saviour was so carefull that his Disciples should not be too much deiected , that he forgat his own bitter passion to comfort them , whom yet he knew would all forsake him : Let not your hearts be troubled saith he . And his owne soule was troubled to death , that we should not be troubled : whatsoever is written is written for this end ; every article of faith hath a speciall influence in comforting a beleeving soule . They are not onely food , but cordials : Yea he put himselfe to his Oath , that we might not onely have Consolation but strong Consolation . The Sacraments seale unto us all the comforts wee have by the death of Christ ; the exercise of Religion , as Prayer , Hearing , Reading , &c. is that our joy may be full : the Communion of Saints is chiefly ordained to comfort the feeble minded , and to strengthen the weake . Gods government of his Church tends to this . Why doth hee sweeten our pilgrimage , and let us see so many comfortable dayes in the world , but that we should serve him with cheerefull and good hearts ? As for crosses , he doth but cast us downe , to raise us up , and empty us that hee may fill us , and melt us , that we may bee vessels of glory , loving us as well in the furnace , as when we are out , and standing by us all the while . We are troubled , but not distressed ; perplexed , but not in despaire ; persecuted , but not forsaken . If wee consider from what fatherly love afflictions come , how they are not only moderated , but sweetned and sanctified in the issue to us , how can it but minister matter of comfort in the greatest seeming discōforts ? How then can we let the reines of our affections loose to sorow without being injurious to God and his providence ? as if wee would teach him how to govern his Church ? What unthankfulnesse is it to forget our consolation , and to looke only upon matter of grievance : to thinke so much upon two or three crosses as to forget a hundred blessings ? To suck poyson out of that , from which we should suck honey ? What folly is it to straighten and darken our owne spirits ? And indispose our selves for doing or taking good ? A limbe out of ioynt can doe nothing without deformity and paine ; deiection takes off the wheeles of the soule . Of all other , Satan hath most advantage of discontented persons , as most agreeable to his disposition , being the most discontented creature under heaven ; He hammers all his darke plots in their braines . The discontentment of the Israelires in the wildernesse , provoked God to sweare , that they should never enter into his rest . There is another spirit in my servant Caleb saith God ; the spirit of Gods people is an incourageing spirit . Wisdome teaches them if they feele any grievances to conceale them from others that are weaker , least they b●… disheartned . God threatens it as a curse to give a trembling heart and sorrow of minde ; whereas on the contrary joy is as oyle to the soule , it makes duties come off cheerefully and sweetly from our selves , gratiously to others , and acceptably to God. A Prince cannot indure it in his subiects , nor a Father in his children to be lowring at their presence . Such usually have stollen waters to delight themselves in . How many are there that upon the disgrace that followes Religion , are frighted from it ? But what are discouragements , to the incouragements Religion brings with it ? which are such as the very Angels themselves admire at . Religion indeede brings crosses with it , but then it brings comforts above those crosses . What a dishonour is it to Religion to conceive that God will not maintaine and honour his followers ? as if his service were not the best service ; what a shame is it for an heire of heaven to be cast downe for every pety losse and crosse : To bee afraid of a man whose breath is in his nostrils , in not standing to a good cause , when we are sure God will stand by us , assisting and comforting us , whose presence is able to make the greatest torments sweete . My discourse tends not to take men off from all griefe and mourning ; Light for the righteous is sowen in sorrow : Our state of absence from the Lord , and living here in a vail of teares , our daily infirmities , and our sympathy with others , requires it ; and where most grace is there is most sensibleness , as in Christ. But we must distinguish between griefe and that fullennesse and deiection of spirit , which is with a repining and taking off from duty ; when Joshua was overmuch cast down at Israels turning their backs before their enemies , God reproves him , Get thee up Joshua , why liest thou upon thy face ? Some would have men after the committing of grosse sinne to be presently comfortable , and beleeve without humbling themselves at all ; indeed when we ore once in Christ , we ought not to question our state in him , and if we doe , it comes not from the spirit : But yet a guilty conscience will be clamorous and full of obiections , & God will not speake peace unto it till it be humbled . God will let his best children know what it is to be too bold with sinne , as we see in David and Peter , who felt no peace till they had renued their repentance : The way to reioyce with joy unspeakable and glorious , is to stirre up fighs that cannot be uttered . And it is so farre , that the knowledge of our state in grace should not humble us , that very ingenuity cōsidering Gods love to us , out of the nature of the thing it self workes sorrow and shame in us , to offend his Maiesty . One maine stop that hinders Christians from reioycing , is , that they give themselves too much liberty to question their grounds of comfort and interest in the promises . This is wonderfull cōfortable say they , but what is it to me ? the promise belōgs not to me . This ariseth from want of giving all diligence to make their calling sure to themselves . In watchfulnesse and diligence we sooner meet with comfort thē in idle complaining . Our care therefore should be to get sound evidence of a good estate , and then likewise to keepe our evidence cleare ; wherein we are not to hearken to our own feares and doubts , or the suggestion of our enemy , who studies to falsifie our evidence : but to the Word , and our owne consciences inlightned by the spirit : and then it is pride and pettishnesse to stand out against comfort to themselves . Christians should studie to corroberate their title : We are never more in heaven , before we come thither , then when wee can read our evidences : It makes us converse much with God , it sweetens all conditions , and makes us willing to doe and suffer any thing . It makes us have comfortable and honourable thoughts of our selves , as too good for the service of any base lust , and brings confidence in God both in life and death . But what if our condition be so darke , that we cannot reade our evidence at all ? Here looke up to Gods infinite mercy in Christ , as we did at the first when we found no goodnesse in our selves , and that is the way to recover whatsoever we thinke wee have lost . By honouring Gods mercy in Christ , we come to have the Spirit of Christ ; therefore when the waters of sanctification are troubled and muddy , let us runne to the witnesse of blood . God seemes to walke sometimes contrary to himselfe ; he seemes to discourage , when secretly he doth incourage , as the woman of Canaan ; but faith can finde out these wayes of God , and untie th●…se knots , by looking to the free promise and mercifull nature of God. Let our sottish and rebellious flesh murmure as much as it will , who art thou ? and what is thy worth ? Yet a Christian knowes whom hee beleeves . Faith hath learned to set God against all . Againe , we must goe on to adde grace to grace . A growing and fruitfull Christian , is alwayes a comfortable Christian ; the oyle of grace brings forth the oyle of gladnesse . Christ is first a King of righteousnesse , and then a King of peace ; the righteousnesse that hee workes by his Spirit brings a peace of sanctification , whereby though we are not freed from sinne , yet we are enabled to combate with it , & to get the victory over it . Some degree of comfort followes every good action , as heate accompanies fire , and as beames and influences issue from the Sunne ; which is so true , that very Heathens upon the discharge of a good conscience , have found comfort and peace answerable ; this is a reward before our reward . Another thing that hinders the comfort of Christians is , that they forget what a gratious and mercifull covenant they live under , wherein , the perfection that is required is to be found in Christ. Perfection in us is sincerity : What is the end of faith but to bring us to Christ ? Now imperfect faith , if sincere , knits to Christ , in whom our perfection lies . Gods designe in the covenant of grace , is to exalt the riches of his mercy , above all sinne and unworthinesse of man ; and wee yeeld him more glory of his mercy by beleeving , then it would be to his Iustice to destroy us . If we were perfect in our selves , we should not honour him so much , as when we labour to bee found in Christ , having his righteousnesse upon us . There is no one portion of Scripture oftner used to fetch up drooping spirits then this , Why art thou cast downe oh my soule ? it is figurative , and full of Rhetorique , and all little enough to perswade the perplexed soule , quietly to trust in God ; which without this retiring into our selves and checking our hearts , wil never be brought to passe . Chrysostome brings in a man loaden with troubles , comming into the Church , where when he heard this passage read , he presently recovered himselfe , and becomes another man. As David therefore did acquaint himselfe with this forme of dealing with his soule , so let us , demanding a reason of our selves Why wee are cast downe ; which will at least checke and put a stoppe to the distresse , and make us fit to consider more solid grounds of true comfort . Of necessity the soule must bee somthing calmed and staid before it can be comforted . Whilest the humours of the body rage in a great distemper , there is no giving of physicke : So when the soule gives way to passion , it is unfit to entertaine any counsell , therefore it must be stilled by degrees , that it may heare reason ; and sometimes it is fitter to be moved with ordinary reason , ( as being more familiar unto it ) then with higher reasons fetcht from our supernaturall condition in Christ , as from the condition of mans nature subject to changes , from the uncomelinesse of yeelding to passion for that , which it is not in our power to mend , &c. these and such like reasons have some use to stay the fit for a while , but they leave the coar untouched which is sinne , the trouble of all troubles . Yet when such considerations are made spirituall by faith on higher grounds , they have some operation upon the soule , as the influence of the Moone having the stronger influence of the Sun mingled with it , becomes more effectuall upon these inferiour bodies . A candle light being ready at hand , is sometimes as usefull as the Sun it selfe . But our maine care should be to have Evangelicall grounds of comfort , neere to us , as Reconciliation with God , whereby all things else are reconciled unto us , Adoption and Communion with Christ , &c. which is never sweeter then under the Crosse. Philip Lansgrave of Hesse , being a long time prisoner under Charles the fifth , was demanded what upheld him all that time , Who answered that hee felt the divine comforts of the Martyrs : there be divine comforts which are felt under the Crosse , and not at other times , Besides personall troubles , there are many much dejected with the present state of the Church , seeing the blood of so many Saints to be shed , and the enemies oft to prevaile ; but God hath stratagems , as Joshua , at Ay ; he seemes sometimes to retire that he may come upon his enemies with the greater advantage ; the end of all these troubles will no doubt be the ruine of the Antichristian faction ; and we shall see the Church in her more perfect beauty ; when the enmies shall be in that place which is fittest for them , the lowest , that is , the footstoole of Christ ; the Church as it is highest in the favour of God , so it shall be highest in it selfe . The mountaine of the Lord shall bee exalted above all mountaines . In the worst condition , the Church hath two faces : One towards heaven and Christ , which is alwaies constant and glorious : Another toward the world , which is in appearance contemptible and changeable . But God will in the end give her beauty for ashes , and glory double to her shame : and she shall in the end prevaile ; in the meane time , the power of the enemies is in Gods hand : The Church of God conquers when it is conquered : even as our Head Christ did , who overcame by patience as well as by power . Christs victory was upon the Crosse. The Spirit of a Christian conquers , when his person is conquered . The way is , in stead of discouragement , to search al the promises made to the Church in these latter times , and to turne them into prayers , and presse God earnestly for the performance of them . Then we shall soone find God both cursing his enemies , and blessing his people out of Zion , by the faithfull prayers that ascend up from thence . In all the promises we should have speciall recourse to God in them . In all storms there is Sea roome enough in the infinite goodness of God , for faith to be carried with full saile . And it must be remembred that in all places where God is mentioned , we are to understand God in the promised Messiah , typified out so many waies unto us . And to put the more vigor into such places in the reading of them , we in this latter age of the Church must thinke of God shining upon us in the face of Christ , and our Father in him . If they had so much confidence in so little light , it is a shame for us not to be confident in good things when so strong a light shines round about us ; when we professe we beleeve a crowne of righteousnesse is laid up for all those that love his appearing . Presenting these things to the soul by faith , setteth the soule in such a pitch of resolution , that no discouragements are able to seise upon it . We faint not saith S. Paul , wherefore doth he not faint ? because these light and short afflictions procure an exceeding weight of glory . Luther when he saw Melancthon a godly & learned man too much dejected for the state of the Church in those times , fals a chiding of him , as David doth here his own soule , I strongly hate those miserable cares , saith he , whereby thou writest thou art even spent . It is not the greatnesse of the cause , but the greatnesse of the incredulity . If the cause be false let us revoke it . If true , why doe wee make God in his rich promises a lyar ? Strive against thy selfe , the greatest enemie ; why doe we feare the conquered world , that have the conquerour himselfe on our side . Now to speake something concerning the publishing of this Treatise . I began to preach on the Text about twelue yeares since in the City , and afterwards finished the same at Grayes-Inne . After which , some having gotten imperfect notes , endeavoured to publish them without my privity . Therefore to doe my selfe right , I thought fit to reduce them to this forme : There is a pious and studious gentleman of Grayes-Inne , that hath of late published observations upon the whole psalme ; and another upon this very verse very well ; and many others by Treatises of faith and such like , have furthered the spirituall peace of Christians much . It were to be wished that we would all joyne to doe that which the Apostle gloried in , to be helpers of the joy of Gods people . By reason of my absence , while the worke was in printing , some sentences were mistaken . Some will be ready to deprave the labours of other men ; but so good may be done , let such ill disposed persons be what they are , and what they will be unlesse God turne their hearts : and so I commend thee and this poore Treatise to Gods blessing . GRAYES INNE , July . 1. 1635. R. SIBBES . THE CONTENTS OF THIS BOOKE in the severall Chapters . 1 GEnerall Observations upon the Text. pag. 5 2 Of discouragements from without . 12 3 Of discouragements from within . 21 4 Of casting downe our selves . And specially by sorrow . Evills thereof . 41 5 Remedies of casting downe : To cite the●… soule , and press it to give an account . 51 6 Other observations of the same nature . 63 7 Difference betweene good men and others in conflicts with sinne . 83 8 Of unfitting dejection : and when it is excessive . And what is the right temper of the soule herein . 92 9 Of the soules disquiets , Gods dealings , and power to containe our selves in order . 108 10 Meanes not to bee over-charged with forr●… . 1●… 11 Signes of victory over our selves , and of a subdued spirit . 142 12 Of originall righteousnesse , naturall corruption , Satans joyning with it , and our duty thereupon . 153 13 Of imagination , sinne of it , and remedies for it . 176 14 Of help by others , of true comforters , and their graces . Method . Ill successe . 222 15 Of flying to God in disquiets of soule . Eight observations out of the text . 242 16 Of trust in God : grounds of it : specially his providence . 263 17 Of Graces to bee exercised in respect of divine providence . 278 18 Other gr●…nds of trusting in God : namely the promises . And twelve directions about the same . 295 19 Faith to be prized , and other things under valued , at least not to be trusted to as the chiefe . 317 20 Of the method of trusting in God : and the try all of that trust . 330 21 Of quieting the spirit in troubles for sinne . And objections answered . 348 22 Of sorow for sin , and hatred of sin , when right and sufficient . Helps thereto . 370 23 Other spirituall causes of the souls trouble , discovered , and removed : and objections answered . 386 24 Of outward troubles disquieting the spirit : and comforts in them . 393 25 Of the defects of gifts , disquieting the soule . As also the afflictions of the Church . 405 26 Of divine reasons in a beleever ; of his minding to praise God , more then to be delivered . 414 27 In our worst condition we have cause to praise God. Still ample cause in these dayes . 425 28 Divers qualities of the praise due to God. With helps therein . And notes of Gods hearing our prayers . 439 29 Of Gods manifold salvation for his people . And why open , or expressed in the countenance . 463 30 Of God , our God , and of particular application . 477 31 Meanes of proving and evidencing to our soules , that God is our God. 495 32 Of improving our evidences for comfort in several passages of our lives . 508 33 Of experience , and Faith , and how to wait on God comfortably . Helps thereto . 529 34 Of confirming this trust in God. Seeke it of God himselfe . Sins hinder not : nor Satan . Conclusion and Soliloquite . 548 IN OPVS POSTHVMVM ADMODVM REVERENDI , mihique multis Nominibus colendi , RICHARDI SIBBS S. T. Professoris , Aulae S tae Cath. Praefecti digniss mi. VAdé Liber , pie Dux Animae , pie Mentis Achates ; Te relegens Fructu ne pereunte legat . Quàm foelix prodis ! Prae sacro Codice sordent , Bartole , sive tui ; sive , Galene , tui . Fidus Praeco DEI , coelestis Cultor Agelli Affidui Pretium grande Laboris habet : Quo Mihi nec Vitâ melior , nec promptior Ore , Gratior aut Vultu , nec fuit Arte prior . Nil opus ut Nardum Caro combibat uncta Sabaum , Altàve marmoreus Sydera tangat Apex : Non eget HIC Urna , non Marmore●…empe ●…empe Volumen Stats sacrum , vivax Marmor , & Urna , Pro. Qui CHRISTO vivens incessit Tramite Coeli , Aethereumque obiit Munus , obire nequit : Ducit Hic Angelicis equalta saecula Lustris , Qui VERBO Studium contulit omne suum . Perlegat Hunc Legum Cultrix Veneranda Senecths , Et quos plena DEO Mens super Astra vehit : Venduntur ( quanti ! ) circum Palatia Fumi ! Hic sacer ALTARIS CAREO minoris erit ? Heu ! Pietas ubi prisca ? prosana ô Tempora ! Mundi Faex ! Vesper ! prope Nox ! ô Mora ! CHRISTE veni . Si valuere Preces unquam , & Custodia CHRISTI , Nunc Opus est Precibus , nunc Ope , CHRISTE , tuâ . Certat in humanis Vitiorum Infamia rebus . Hei mihi ! nulla novis sufficit Herba Malis ? Probra referre pudet ; nec ènim decet : Exprobret illa Qui volet ; Est nostrum stere , silendo queri . Flere ? Tonabo tuas , Pietas neglecta , querelas : Quid non Schisma , Tepor , Fastus , & Astus agunt ? Addo-Sed Historicus TACITUS suit optimus . Immo Addam — Sphaerarum at Music a muta placet . EDV o : BENIOSIO . Cressingae Templariorum Prid. Cal. Febr. M DC XX XV. On the Work of my learned Friend DOCTOR SIBBS . FOole that I was ! to think my easie Pen Had strength enough to glorifie the fame Of this knowne Author , this rare Man of men : Or give the least advantage to his name . ( bright , Who think , by praise to make his name more Show the Sunns Glory , by dull Candle-light . Blest Saint ! thy hallow'd Pages doe require No slight preferment from our slender Layes : We stand amaz'd , at what we most admire ; Ah , what are Saints the better for our praise ! Hee that commends this Volume , does no more Then warme the fire , or gild the massie Ore. Let me stand silent then . O , may that Spirit , Which ledd thy hand , direct mine eye , my brest , That I may reade , and doe ; and so inherit ( What thou enjoy'st , and taught ) eternall Rest ! Foole that I was ! to think my Lines could give Life to that work , by which they hope to live . FRA : QVA : THE SOVLES CONFLICT with it selfe . PSAL. XLII . Why art thou cast downe O my soule , and why art thou disquieted within me ? Hope thou in God ; for I shall yet praise him , who is the health of my countenance , and my God. THe Psalmes are , ( as it were , ) the Anatomy of a holy man which lay the inside of a truely devour man outward to the view of others . If the Scriptures bee compared to a body , the Psalmes may well be the heart , they are so full of sweet affections , and passions . For in other portions of Scripture God speakes to us ; but in the Psalmes , holy men speake to God and their own hearts : as In this Psalme , we have the passionate passages of a broken , and a troubled spirit . At this time David was a banished man , banished from his owne house , from his friends , and which troubled him most , from the house of God , upon occasion of Sauls persecution , who hunted him as a Partridge upon the mountaines , see how this workes upon him . 1. He layes open his desire springing from his love . Love being the prime and leading affection of the soule from whence griefe springs , from being crossed in that we love . For the setting out of which his affection to the full , hee borroweth an expressiō from the Hart , no Hart being chased by the hunters , panteth more after the waters , then my heart doth after thee O God , though hee found God present with him in exile , yet there is a sweeter presence of him in his ordinances which now hee wanted and tooke to heart : places and conditions are happy or miserable , as God vouchsafeth his gratious presence more or lesse , and therefore ; When , O when shall it bee , that I appeare before God ? 2. Then after his strong desire , hee laies out his griefe , which he could not containe , but must needs give a vent to it in teares : and he had such a spring of griefe in him , as fedde his teares day and night , all the ease he found was to dissolve this could of grief into the showre of teares . But , why gives he this way to his griefe ? Because together with his exiling from Gods house , he was upbrayded by his enemies , with his religion : where is now thy God ? Grievances come not alone , but ( as Iobs messengers ) follow one another . These bitter taunts together with the remembrance of his former happinesse in communion with God in his house , made deepe impressions in his soule , when he remembred how hee went with the multitude into the house of God , and ledde a goodly traine with him , being willing as a good Magistrate , and Master of a familie , not to goe to the house of God alone , nor to heaven alone but to carry as many as he could with him ; Oh! the remembrance of this made him powre forth ( not his words or his teares onely ) but his very soule . Former favours and happinesse makes the soule more sensible of all impressions to the contrarie ; hereupon finding his soule over sensible , he expostulates with himselfe ; Why art thou cast downe O my souls and why art thou disquieted within me ? &c. But though the remembrance of the former sweetnes of Gods presence did somewhat stay him , yet his grief would not so be stilled , and therefore it gathers upon him againe ; one griefe called upon another , as one deep wave follows another without intermission , untill his soule was almost over whelmed under these waters ; yet he recovers himselfe a little with looking up to God , who he expected would with speed and authoritie send forth his loving kindnesse with command to raise him up and comfort him , and give him matter of songs in the night . For all this , his unrulie griefe will not be calmed , but renues assaults upon the returne of the reproach of his enemies . Their words were as swords unto him , and his heart being made very tender and sensible of griefe , these sharp words enter too deepe ; and thereupon he hath recourse to his former remedie ( as being the most tryed ) to chide his soule and charge it to trust in God. CAP. I. Generall Observations upon the Text. HEnce in generall wee may observe ; that , Griefe gathered to a head will not be quieted at the first . We see here passions intermingled with comforts , and comforts with passions , and what bustling there is , before David can get the victorie over his owne heart : You have some short spirited Christians , that if they be not comforted at the first , they thinke all labour with their hearts is in vaine , and thereupon give way to their griefe . But we see in David , as distemper ariseth upon distemper , so he gives check upon check , and charge upon charge to his soule , untill at length hee brought it to a quiet temper . In Physick if one purge will not carry away the vicious humour , then wee adde a second , if that will not doe it , we take a third . So should wee deale with our soules , perhaps , one check , one charge will not doe it , then fall upon the soule againe ; send it to God againe , and never give over untill our soules be possessed of our soules againe . Againe , In generall observe in Davids spirit , that a gracious and living soule is most sensible of the want of spirituall meanes . The reason is , because spirituall life hath answerable taste , and hunger and thirst after spirituall helps . Wee see in nature , that those things presse hardest upon it , that touch upon the necessities of nature , rather then those that touch upon delights ; for these further onely our comfortable being ; but necessities uphold our being it selfe : we see how famine wrought upon the Patriarks to go into Aegypt : Where we may see what to judge of those who willingly excommunicate themselves from the assemblies of Gods people , where the Father , Son and Holy Ghost are present , where the prayers of holy men meete together in one , and as it were binde God and pull downe Gods blessing : No private devotion hath that report of acceptance from heaven . A third generall point is , that a godly soule by reason of the life of grace , knowes when it is well with it , and when it is ill , when it is a good day with it , and when a bad ; when God shines in the use of meanes , then the soule is as it were in heaven , when God withdrawes himself , then it is in darknesse for a time . Where there is but onely a principle of nature without sanctifying grace , there men go plodding on and keep their rounds , and are at the end where they were at the beginning ; not troubled with changes , because there is nothing within to be troubled ; and therefore , dead means , quicke meanes , or no meanes , all is one with them , an argument of a dead soul. And so we come more particularly and directly to the wordes . Why art thou cast downe O my soule , and why art thou disquieted within me ? &c. The words imply 1 Davids state wherein he was , and 2 expresse his carriage in that state . His estate was such that in regard of outward condition , he was in variety of troubles ; and that in regard of inward disposition of spirit , he was first cast downe , and then disquieted . Now for his carriage of himselfe in this condition , and disposition , he dealeth roundly with himselfe : David reasoneth the case with David , and first checketh himselfe for being too much cast downe , and then for being too much disquieted . And then layeth a charge upon himselfe to trust in God ; wherein we have the duty he chargeth upon himselfe , which is to trust in God , and the grounds of the duty ; First , from confidence of better times to come , which would yeeld him matter of praising God. And then by a representation of God unto him , as a saving God in al troubles , nay as salvation it selfe , an open glorious Saviour in the view of all , The salvation of my countenance , and all this enforced from Davids interest in God , He is my God. Whence observe , first , from the state he was now in , that since guilt and corruption hath been derived by the fall into the nature of man , it hath been subjected to miserie and sorrow , and that in all conditions , from the King that sitteth on the Throne to him that grindeth on the Mill. None ever hath beene so good or so great as could raise themselves so high as to be above the reach of troubles . And that choice part of mankind , the first fruits and excellency of the rest ( which we call the Church ) more then others , which appeares by consideration , both of the Head , the Body and members of the Church . For the Head Christ , he tooke our flesh as it was subject to miserie after the fall , and was ( in regard of that which he endured ) both in life and death , a man of sorrowes . For the Body the Church , It may say from the first to the last as it is Psal. 129. From my youth up they have afflicted me . The Church beganne in blood , hath growen up by blood , and shall end in blood , as it was redeemed by blood . For the members , they are all predestinate to a conformitie to Christ their Head , as in grace and Glory , so in abasement Rom. 8. 29. neither is it a wonder , for those that are born soldiers to meet with conflicts , for travailers to meete with hard usage , for seamen to meete with storms , for strangers in a strange country ( especially amongst their enemies ) to meete with strange entertainment . A Christian is a man of another world , and here from home , which hee would forget ( if he were not exercised here ) and would take his passage for his country . But though all Christians agree and meete in this , that through many afflictions we must enter into heaven : Yet , according to the diversity of place , parts and grace , there is a different cup measured to every one . And therefore it is but a plea of the flesh , to except against the Crosse , Never was poore creature distressed as I am : this is but selfe-love , for was it not the case both of Head , Body and members , as we see here in David a principall member ? When hee was brought to this case , thus to reason the matter with himselfe , Why art thou cast downe ( O my soule ) and why art thou disquieted within me ? From the frame of Davids spirit under these troubles , wee may observe , that , as the case is thus with all Gods people , to be exercised with troubles , so , They are sensible of them oftentimes , even to casting downe and discouraging . And the reason is , they are flesh and blood subject to the same passions , and made of the same mould , subject to the same impressions from without as other men ; And their nature is upheld with the same supports and refreshings as others , the withdrawing and want of which affecteth them . And besides those troubles they suffer in Common with other men , by reason of their new advancement and their new disposition they have in and from Christ their Head , they are more sensible in a peculiar maner of those troubles that any way touch upon that blessed condition , from a new life they have in and from Christ , which will better appeare if we come more particularly to a discovery of the more speciall causes of this distemper , some of which are , 1 Without us . 2 Some within us . CAP. II. Of discouragements from without . 1. GOD himselfe : who sometimes withdrawes the beames of his countenance from his children , whereupon the soule even of the strongest Christian is disquieted ; when together with the crosse , God himselfe seemes to be an enemie unto them . The child of God when hee seeth that his troubles are mixed with Gods displeasure , and perhaps his conscience tells him that God hath a just quarrell against him , because he hath not renewed his peace with his God , then this anger of God puts a sting into all other troubles , and addes to the disquiet . There were some ingredients of this divine temptation ( as wee call it ) in holy David at this time : though most properly a divine temptation bee , when God appeares unto us as an enemy , without any speciall guilt of any particular sin , as in Iobs case . And no marvaile if Christians bee from hence disquieted , when as the Sonne of God himselfe having alwayes before enjoyed the sweet communion with his Father , and now feeling an estrangement , that he might be a curse for us , complained in all his torments of nothing else ; but My God , My God , why hast thou forsaken me ? It is with the godly in this case , as with vapours drawne up by the Sunne , which ( when the extracting force of the Sunne leaves them ) fall downe againe to the earth from whence they are drawn . So when the soule , raised up and upheld by the beames of his countenance , is left of God , it presently begins to sinke . We see when the body of the Sun is partly hid from us ( for totally it cannot in an Eclipse by the body of the Moone ) that there is a drouping in the whole frame of nature : so it is in the soule , when there is any thing that comes between Gods gracious countenance and it . Besides , if we looke downe to inferiour causes , the soule is oft cast down by Satan , who is all for casting downe , and for disquieting . For being a cursed spirit , cast and tumbled downe himself from heaven , where hee is never to come againe , is hereupon full of disquiet , carying a hell about himselfe , whereupon all that he labours for , is to cast downe and disquiet others , that they may bee ( as much as he can procure ) in the same cursed condition with himselfe . He was not ashamed to set upon Christ himselfe with this tempration of casting downe , and thinke●… Christs members never low enough till he can bring them as low as himself . By his envy and subtlety , wee were driven out of Paradice at the first , and now hee envies us the Paradice of a good conscience : for that is our Paradice untill wee come to heaven ; into which no serpent shall ever creepe to tempt us . When Satan seeth a man strongly and comfortably walke with God , he cannot endure that a creature of meaner ranke by creation then himselfe , should enjoy such happinesse . Herein , like ( some peevish men which are his instruments ) men too contentious , and bred up therein ( as a Salamander in the fire , ) who when they know the cause to be naught , and their adversaries to have the better title ; yet ( out of malice ) they will follow them with suits and vexations , though they be not able to disable their opposites title : If their malice have not a vent in hurting some way , they will burst for anger . It is just so with the devill , when he seeth men will to heaven , and that they have good title to it , then he followes them with all dejecting and uncomfortable tentations that he can : it is his continuall trade and course to seek his rest in our disquiet , he is by beaten practise and profession , a temper in his kinde . Againe , what Satan cannot doe himselfe by immediate suggestions , that he labours to work by his instruments , who are all for casting down of those who stand in their light , as those in the Psalme who cry , downe with him , downe with him , even to the ground ; a character and stamp of which mens dispositions , we have in the verse before this text , Mine enemies ( saith David ) reproach me . As sweet and as compassionate a man as hee was , to pray and put on sackcleth for them , yet he had enemies , and such enemies , as did not suffer their malice only to boile and concoct in their own breasts , but out of the abundance of their hearts , they reproached him in words . There is nothing the nature of man is more impatient of , then of reproaches ; for there is no man so meane , but thinkes himselfe worthy of some regard , and a reproachfull scorn shews an utter disrespect , which issues from the very superfluity of malice . Neither went they behind his back , but were so impudent to say it to his face : a malicious heart and a slandering tongue goe together , and though shame might have suppressed the uttering of such words , yet their insolent cariage spake as much in Davids heart : We may see by the language of mens cariage what their heart saith , and what their tongue would vent , if they dared . And this their malice was unwearied , for they said daily unto him , as if it had beene fed with a continuall spring : malice is an unsatiable monster , it will minister words , as rage ministers weapons . But what was that they said so reproachfully ? and said daily ? Where is now thy God ? they upbraid him with his singularity , they say not now , where is God ? but , where is thy God , that thou dost boast so much on ? as if thou hadst some speciall interest in Him. Where we see that the scope of the devill and wicked men is to shake the godlies Faith and confidence in their God. As Satan laboured to divide betwixt Christ and his Father . If thou beest the Son of God , command that these stones be made bread . So hee labours to divide betwixt Father , and Son , and us ; they labour to bring God in jealousie with David , as if God had neglected him , bearing himselfe so much upon God. They had some colour of this , for God at this time had vailed himselfe from David , as hee does oft from his best children for the better discovery of the malice of wicked men : And doth not Satan tippe the tongues of the enemies of Religion now , to insult over the Church now lying a bleeding ? What becomes of their Reformation , of their Gospell ? Nay , rather what 's become of your eyes , we may say unto them ? For God is nearest to his children when hee seemes furthest off . In the mount of the Lord it shall be seene , God is with them and in them , though the wicked be not aware of it ; it is all one , as if one should say betwixt the space of the new and old Moone , where is now the Moone ? when as it is never nearer the Sun then at that time . Where is now thy God ? Answ. In heaven , in earth , in me , every where but in the heart of such as aske such questions , and yet there they shall finde him too in his time , filling their consciences with his wrath ; and then , Where is their God ? where are their great friends , their riches , their honors , which they set up as a god ? what can they availe them now ? But how was David affected with these reproaches ? their words were as swords , as with a sword in my bones , &c. they spake daggers to him , they cut him to the quicke when they toucht him in his God , as if he had neglected his servants , when as the devill himself regards those who serve his turn ; touch a true godly man in his Religion , and you touch his life and his best freehold , he lives more in his God then in himselfe ; so that we may see here , there is a murther of the tongue , a wounding tongue as well as a healing tongue : men think themselves freed from murther , if they kill none , or if they shed no blood , whereas they cut others to the heart with bitter words . It is good to extend the Commandement to awake the conscience the more , and breed humility , when men see there is a murdering of the tongue . Wee see David therefore upon this reproach to be presently so moved , as to fall out with himselfe for it , Why art thou so cast down and disquieted ô my soule ? This bitter taunt ran so much in his minde , that he expresseth it twice in this Psalme ; He was sensible that they struck at God , through his sides ; what they spake in scorne and lightly , hee tooke heavily . And indeed , when religion suffers , if there be any heavenly fire in the heart , it will rather break out , then not discover it selfe at all . We see by daily experience , that there is a speciall force in words uttered from a subtle head , a false heart , and a smooth tongue , to weaken the hearts of professors , by bringing an evill report upon the strict profession of religion : as the cunning and false spies did upon the good land , as if it were not onely in vaine , but dangerous to appeare for Christ in evill times . If the example of such as have saint spirits will discourage in an army ( as wee see in Gideons History ) then what will speech inforced both by example and with some shew of reason doe ? To let others passe , we need not goe further then our selves , for to finde causes of discouragement , there is a seminary of them within us . Our flesh , an enemy so much the worse , by how much the nearer , will be ready to upbraide us within us , where is now thy God ? why shouldest thou stand out in a profession that findes no better entertainment ? CAP. III. Of discouragements from within . BUt to come to some particular causes within us . There is cause oft in the body of those in whom a melancholly temper prevaileth ; darknesse makes men fearefull : Melancholly persons are in a perpetuall darknesse , all things seeme blacke and darke unto them , their spirits as it were dyed blacke . Now to him that is in darknesse , all things seem black and dark , the sweetest comforts are not lightsome enough unto those that are deepe in melancholly . It is ( without great watchfulnesse ) Satans bath ; which hee abuseth as his owne weapon to hurt the soule , which by reason of its sympahy with the body is subject to be missed , as we see where there is a suffusion of the eye by reason of distemper of humours , or where things are presented through a glasse to the eye ; things seeme to be of the same colour : so , whatsoever is presented to a melancholly person , comes in a darke way to the soule . From whence it is that their fancy being corrupted , they judge amisse , even of outward things , as that they are sicke of such and such a disease , or subject to such and such a danger , when it is nothing so ; how fit are they then to judge of things removed from sense , as of their spirituall estate in Christ ? To come to causes more neere the soule it selfe , as when there is want of that which should be in it , as of knowledge in the understanding ; &c. Ignorance ( being darknesse ) is full of false feares ; In the night time men think every bush a theefe ; our forefathers in time of ignorance were frighted with every thing , therefore it is the policy of popish tyrants taught them from the prince of darknesse , to keep the people in darknesse , that so they might make them fearefull , and then abuse that fearefulnesse to superstition : that they might the better rule in their consciences for their owne ends ; and that so having intangled them with false feares , they might heale them againe with false cures . Againe , though the soule be not ignorant , yet if it be forgetfull and mindlesse , if , as Heb. 12. the Apostle saith , You have forgot the consolation that speaks unto you , &c. Wee have no more present actuall comfort , then we have remembrance : help a godly mans memory , and help his comfort , like unto charcoale which having once been kindled , are the more easie to take fire . He that hath formerly knowne things , takes ready acquaintance of them againe ( as old friends : ) things are not strange to him . And further , want of setting due price upon comforts ; as the Israelites were taxed for setting nothing by the pleasant land . It is a great fault , when ( as they said to Iob ) the consolations of the Almighty seeme light , and small unto us , unlesse we have some outward comfort which we linger after . Adde unto this , a childish kinde of peevishnesse , when they have not what they would have ( like children ) they throw away al ; which ( though it be very offensive to Gods spirit ) yet it seazeth often upon men otherwise gracious . Abraham himselfe ( wanting children ) undervalued all other blessings Ionas , because hee was crossed of his gourd , was weary of his life . The like may be said of Elias , flying from Iezebel . This peevishnesse is increased by a too much flattering of their griefe , 〈◊〉 farre as to justifie it . Like Ionas , I d●… well to be angry even unto death , he would stand to it . Some with Rachel are so peremptory , that they will not be comforted , as if they were in love with their grievances . Wilfull men are most vexed in their crosses : It is not for those to bee wilfull that have not a great measure of wisedome to guide their wils ; for God delights to have his will of those that are wedded to their owne wils : as in Pharaob . No men more subject to discontentments , then those who would have all things after their owne way . Againe , one maine ground is , False reasoning , and errour in our discourse , as that wee have no grace when wee feele none , feeling is not alwayes a fit rule to judge our states by ; that God hath rejected us , because we are crossed in outward things , when as this issues from Gods wisdome and love . How many imagine their failings , to be fallings , and their fallings , to be fallings away ? Infirmities to be Presumptions : every sinne against Conscience , to be the sinne against the Holy Ghost●… ? unto which misapprehensions , weake and dark spirits are subject . And Satan ( as a cunning Rhetorician ) here inlargeth the fancy , to apprehend things bigger then they are , Satan abuseth confident spirits another contrary way : to apprehend great sinnes as little ; and little as none . Some also , thinke that they have no grace , because they have not so much as growen Christians : whereas , there bee severall ages in Christ. Some againe , are so desirous and inlarged after what they have not , that they minde not what they have . Men may be rich , though they have not millions , and be not Emperors . Likewise , some are much troubled , because they proceed by a false method and order in judging of their estates . They will begin with Election , which is the highest step of the ladder , whereas they should begin from 〈◊〉 work of grace wrought within thei●… hearts , from Gods calling them by hi●… spirit , and their answer to his call , and so raise themselves upwards to know their Election by their answer to God calling . Give all diligence saith Peter to make your calling and election sure : your election by your calling . God descends downe unto us from election to calling , and so to sanctification : wee must ascend to him beginning where he ends . Otherwise it is as great folly as in removing of a pile of wood , to begin at the lowest first , and so ( besides the needlesse trouble , ) to be in danger to have the rest fall upon our heads . Which besides ignorance argues pride , appearing in this , that they would bring God to their conceits , and be at an end of their worke before they beginne . This great secret of Gods eternall love to us in Christ , is hidden in his breast , and doth not appeare to us , un till in the use of meanes God by his spirit discovereth the same unto us ; The spirit letteth into the soule so much life and sense of Gods love in particular to us , as draweth the soule to Christ , from whom it draweth so much vertue as changeth the frame of it , and quickneth it to duty , which duties are not grounds of our state in grace , but issues , springing from a good state before , and thus farre they helpe us , in judging of our condition , that thoug●… they bee not to bee rested in , yet a●… streames they lead us to the spring head of grace from whence they arise . And of signes , some be more apt to deceive us , as being not so certaine , as delight and joy in hearing the word , as appeareth in the third ground : some are more constant and certaine , as love to those that are truly good , and to all such , and because they are such , &c. these as they are wrought by the spirit , so the same spirit giveth evidence to the soule of the truth of them , and leadeth us to faith from whence they come , and faith leads us to the discovery of Gods love made knowne to us inhearing the word opened . The same spirit openeth the truth to us , and our understandings to conceive of it , and our hearts to cloze with it by faith , not only as a truth , but as a truth belonging to us . Now this faith is manifested , either by it selfe reflecting upon it selfe the light of faith discovering both it selfe , and other things , or by the cause of it , or by the effect , or by all ; Faith is oft more knowne to us in the fruit of it , then in it selfe , as in plants the fruits are more apparant then the sappe and roote . But the most setled knowledge is from the cause , as when I know I beleeve , because in hearing Gods gracious promises opened and offered unto me , the spirit of God caryeth my soule to cleave to them as mine owne portion . Yet the most familiar way of knowledge of our estates is from the effects to gather the cause , the cause being oftentimes more remote and spirituall , the effects more obvious and visible . All the vigour and beauty in nature which we see , comes from a secret influence from the heavens which we see not ; In a cleare morning we may see the beames of the Sun shining upon the top of hils and houses before wee can see the Sun it selfe . Things in the working of them , doe issue from the cause , by whose force they had their being ; but our knowing of things ariseth from the effect , where the cause endeth ; wee know God must love us before wee can love him , and yet we oft first know that we love him ; the love of God is the cause why wee love our brother , and yet we know we love our brother whom we see more clearly , then God whom we doe not see . It is a spirituall peevishnesse that keepes men in a perplexed condition , that they neglect these helps to judge of their estates by , whereas God takes liberty to help us sometime to a discovery of our estate by the effects , sometimes by the cause , &c. And it is a sin to set light by any work of the spirit , and the comfort we might have by it , and therefore we may well adde this , a●… one cause of disquietnesse in many , that they grieve the spirit , by quarrelling against themselves , and the work of the spirit in them . Another cause of disquiet is , th●… men by a naturall kinde of Popery fe●… for their comfort too much in sanctification , neglecting justification , relyin●… too much upon their own performances ; Saint Paul was of another minde , accounting all but dung and drosse , compared to the righteousnesse of Christ. This is that garment , wherewith being deeked we please our husband , and wherein we get the blessing . This giveth satisfaction to the conscience , as satisfying God himselfe , being performed by God the Sonne , and approved therefore by God the Father ; Hereupon the soule is quieted , and faith holdeth out this as a shield against the displeasure of God and temptations of Satan : why did the Apostles in their Prefaces joyne grace and peace together , but that we should seek for our peace in the free grace and favour of God in Christ. No wonder why Papists maintaine doubting , who hold salvation by workes ; because Satan joyning together with our consciences , will alwayes finde some flaw even in our best performances ; Hereupon the doubting and misgiving soule comes to make this absurd demand , as , Who shall ascend to heaven ? which is all one as to fetch Christ from heaven , and so bring him downe to suffer on the Crosse againe . Where as if we beleeve in Christ , wee are as sure to come to heaven as Christ is there : Christ ascending and descending with all that he hath done is ours . So that neither heighth nor depth can separate us from Gods love in Christ. But we must remember , though the maine pillar of our comfort bee in the free forgivenesse of our sinnes ; yet if there be a neglect in growing in holinesse , the soule will never be soundly quiet , because it will be proane to question the truth of justification , and it is as proper for sinne to raise doubts and feares in the conscience , as for rotten flesh and wood to breed wormes . And therefore we may well joyne this as a cause of disquietnesse , the neglect of keeping a cleare conscience . Sinne , like Achan , or Ionas in the ship , is that which causeth stormes within and without ; where there is not a pure conscience there is not a pacified conscience , and therefore though some thinking to salve themselves whole in justification , neglect the cleansing of their natures ; and ordering of their lives : yet in time of temptation , they will finde it more troublesome then they thinke . For a conscience guilty of many neglects and of allowing it selfe in any sin to lay claime to Gods mercy , is to doe as we see mountebanks sometimes do , who wound their flesh to try conclusions upon their owne bodies how soveraigne the salve is ; yet oftentimes they come to feele the smart of their presumption , by long and desperate wounds . So God will let us see what it is to make wounds to try the preciousnesse of his Balme , such may goe mourning to their graves . And though ( perhaps ) with much wrastling with God , they may get assurance of the pardon of their sins , yet their conscience will bee still trembling ( like as Davids though Nathan had pronounced unto him the forgivenesse of his sin ) till God at length speakes further peace , even as the water of the sea ( after a storme ) is not presently still , but moves and trembles a good while after the storm is over . A Christian is a new creature , and walketh by rule , and so far as hee walketh according to his rule peace is upon him . Loose walkers that regard not their way , must thinke to meet with sorowes instead of peace . Watchfulnesse is the preserver of peace . It is a deep spirituall judgement to find peace in an ill way . Some againe , reap the fruit of their ignorance of Christian liberty , by unnecessary scruples and doubts . It is both unthankfulnesse to God , and wrong to our selves , to be ignorant of the extent of Christian liberty ; It makes melody to Satan , to see Christians troubled with that they neither should or need . Yet there is danger in stretching Christian liberty beyond the bounds . For a man may condemne himself in that he approves , as in not walking circumspectly in regard of circumstances , and so breed his owne disquiet , and give scandall to others . Sometimes also , God suffers men to be disquieted for want of imployment , who in shunning labour , procure trouble to themselves ; and by not doing that which is needfull , they are troubled with that which is unnecessary . An unimployed life is a burden to it selfe . God is a pure Act , alwayes working , alwaies doing : and the neerer our soule comes to God , the more it is in action , and the freer from disquiet . Men experimentally feele that comfort in doing that which belongs unto them , which before they longed for , and went without ; a heart not exercised in some honest labour workes trouble out of it selfe . Againe , Omission of duties and offices of love , often troubles the peace of good people ; for even in the time of death when they looke for peace and desire it most , then looking backe upon their former failings and seeing opportunity of doing good wanting to their desire ; ( the parties perhaps being deceased to whom they owed more respect ) are hereupon much disquieted , and so much the more , because they see now hope of the like advantages cut off . A Christian life is full of duties , and the peace of it is not maintained without much fruitfulnesse and looking about us : debt is a disquieting thing to an honest minde , and duty is debt . Hereupon the Apostle layeth the charge , that we should owe nothing to any man , but love . Againe , one speciall cause of too much disquiet , is , want of firme resolution in good things . The soule cannot but bee disquieted when it knowes not what to cleave unto , like a ship tossed with contrary windes ; Halting is a deformed and troublesome gesture ; so halting in religion , is not onely troublesome to others and odious , but also disquiets our selves . If God be God cleave to him ; If the duties of religion be such as will bring peace of conscience at the length , be religious to purpose , practise them in the particular passages of life . Wee should labour to have a cleare judgement , and from thence a resolved purpose ; a wavering minded man is inconstant in all his wayes . God will not speake peace to a staggering spirit that hath alwayes its religion , and its way to choose . Uncertaine men are alwayes unquiet men , and giving too much way to passion maketh men in particular consultations unsetled . This is the reason why in particular cases when the matter concernes our selves , we cannot judge so clearely as in generall truths , because Satan raiseth a mist between us and the matter in question . Positive Causes . May be , 1. When men lay up their comfort too much on outward things which being subject to much inconstancy and change , breed disquiet . Vexation alwayes followes vanity , when vanity is not apprehended to be where it is . In that measure we are cast downe in the disappointing of our hopes , as wee were too much lifted up in expectation of good from them . Whence proceed these complaints ; such a friend hath failed mee : I never thought to have fallen into this condition ; I had setled my joy in this childe , in this friend , &c. but this is to build our comfort upon things that have no firm foundation , to build castles in the aire ( as we use to say . ) Therefore it is a good desire of the wiseman Agur , to desire God , to remove from us vanity and lies , that is , a vaine and a false apprehension pitching upon things that are vaine and lying , promising a contentment to our selves from the creature , which it cannot yeeld ; confidence in vaine things makes a vaine heart , the heart becomming of the nature of the thing it relies on ; we may say of all earthly things as the Prophet speaketh , Here is not our rest . It is no wonder therefore , that worldly men are oft cast downe and disquieted , when they walke in a vaine shadow , as likewise that men given much to recreations should be subject to passionate distempers , because here things fall out otherwise then they lookt for●… recreations being about matters that are variable , which especially fals ou●… in games of hazard , wherein they of●… spare not Divine Providence it selfe , but break out into blasphemy . Likewise men that graspe more businesses then they can discharge , must needs beare both the blame and the griefe of losing or marring many businesses . It being almost impossible to doe many things so well as to give content to Conscience ; Hence it is that covetous and busie men trouble both their hearts and their houses ; though some men from a largenesse of parts , and a speciall dexterity in affaires may turne over much ; yet the most capacious heart hath its measure , and when the cup is full , a little drop may cause the rest to spill . There is a spirituall surfet , when the soule is over-charged with businesse ; it is fit the soule should have its meet burthen and no more . As likewise , those that depend too much upon the opinions of other men ; A very light matter will refresh , and then againe discourage a minde that rests too much upon the liking of others . Men that seeke themselves too much abroad , finde themselves disquieted at home ; even good men many times are too much troubled with the unjust censures of other men , specially in the day of their trouble : It was Iob●… case ; and it is a heavy thing to have affliction added to affliction : It was Hannahs case , who being troubled in spirit , was censured by Eli , for distemper i●… braine ; but for vain men who live mo●… to reputation then to conscience , i●… cannot be that they should long enjoy setled quiet , because those in who●… good opinion they desire to dwell a●… ready often to take up contrary conceits upon slender grounds . It is also a ground of overmuch trouble , when we looke too much and too-long upon the ill in our selves and abroad ; we may fixe our eyes too long even upon sinne it selfe ; considering that we have not onely a remedy against the hurt by sinne , but a commandement to rejoyce alwayes in the Lord Much more may we erre in poring too-much upon our afflictions ; wherein we may finde alwayes in our selves upon search a cause to justifie God , and alwaies something left to comfort us : Though we naturally minde more 〈◊〉 crosse then a hundred favours , dwelling overlong upon the sore . So likewise , our mindes may be too much taken up in consideration of the miseries of the times at home and abroad , as if Christ did not rule in the midst of his enemies ; and would not help all in due time , or as if the condition of the Church in this world , were not for the most part in an afflicted and conflicting condition . Indeed there is a perfect rest both for the soules and bodies of Gods people , but that is not in this world , but is kept for hereafter , here we are in a sea , where what can wee look for , but stormes ? To insist upon no more , one cause is , that wee doe usurpe upon God , and take his office upon us , by troubling our selves in forecasting the event of things , whereas our worke is onely to doe our work and be quiet , as children when they please their parents take no further thought ; our trouble is the fruit of our folly in this kinde . That which we should observe from all that hath beene sa●… is , that wee bee not overhasty in consuring others , when wee see their spirits out of temper , for we see how many things there are that work strongly upon the weak nature of man. Wee may sinne more by harsh censure , then they by overmuch distemper : as in Iobs case , it was a matter rather of just griefe and pity , then great wonder or heavy censure . And , for our selves : If our estate be calme for the present , yet wee should labour to prepare our hearts , not onely for an alteration of estate , but of spirit , unlesse wee be marvellous carefull before hand , that our spirits fall not down with our Condition . And if it befalls us to find it otherwise with our soules then at other times , we should so farre labour to beare it , as that wee doe not judge it our owne case alone , when we see here David thus to complaine of himselfe , Why art thou cast downe ô my soule , &c. CAP. IV. Of casting downe our selves . And specially by sorow . Evills thereof . TO returne againe to the words , Why art thou cast downe ô my soule , &c. or , why dost thou cast downe thy selfe ? or , art cast downe by thy selfe ? Whence we may further observe , That wee are prone to cast downe our selves , wee are accessary to our owne trouble , and weave the web of our owne sorow , and hamper our selves in the coards of our owne twining . God neither loves nor wills that we should be too much cast down . Wee see our Saviour Christ how carefull hee was that his Disciples should not bee troubled , and therefore hee labours to prevent that trouble which might arise by his suffering and departure from them , by a heavenly sermon ; Let not your hearts bee troubled , &c. Hee was troubled himselfe that wee should not bee troubled : The ground therefore of our disquiet is chiefly from our selves , though Satan will have a hand in it . We see many like sullen birds in a cage beate themselves to death . This casting downe of our selves , is not from humility , but from Pride , wee must have our will , or God shall not have a good look from us , but as pertish and peevish children , we hang our heads in our bosome , because our w●… are crost . Therefore in all our troubles wee should looke first home to our owne hearts , and stop the storme there ; for wee may thanke our owne selves , not onely for our troubles , but likewise for overmuch troubling ourselves in trouble . It was not the troubled conditio●… that so disquieted Davids soule , for if hee had had a quiet minde , it would not have troubled him . But Davis yeelded to the discouragements of the flesh , and the flesh ( so farre as it is unsubdued ) is like the sea that is alwayes casting mire and dirt of doubts , discouragements and murmurings in the soule ; let us therefore lay the blame where it is to be laid . Againe , wee see , it is the nature of sorow to cast downe , as of joy to lift up . Griefe is like lead to the soule , heavie and cold ; it sinks downwards , and carries the soule with it . The poore Publican to shew that his soule was cast downe under the sight of his sinnes , hung downe his head , the position of his body was sutable to the disposition of his minde , his heart and head were cast downe alike ; And it is Satans practice to goe over the hedge where it is lowest : he addes more weights to the soule , by his tentations and vexations . His sinne cast him out of heaven , and by his temptations , hee cast us out of our Paradice , and ever since , he labors to cast us deeper into sinne , wherein his scope is , to cast us either into too much trouble for sinne , or presumption in sin , which is but a lifting up , to cast vs downe into deepe despaire at length , and so at last ( if Gods mercy stop not his malice ) hee will cast vs as low as himselfe , even into hell it selfe . The ground hereof is , because as the joy of the Lord doth strengthen , so doth sorow weaken the soule . How doth i●… weaken ? 1. By weakning the execution o●… the functions thereof , because it drinketh up the spirits , which are the instruments of the soule . 2. Because it contracteth , and draweth the soule into it selfe from comm●…nion of that comfort it might ha●… with God or man. And then the soule being left alone , if it falleth , hath no●… to raise it up . Therefore , if wee will prevent casting downe , let us prevent griefe the cause of it , and sinne the cause of th●… Experience proves that true which th●… Wiseman saies , Heavinesse in the he●… of a man makes it stoope , but a good 〈◊〉 makes it better . It bowes downe th●… soule , and therefore our blessed Sav●… our inviteth such unto him ; Come 〈◊〉 mee yee who are heavy laden with the b●…den of your sinnes . The body bends u●…der a heavy burden , so likewise t●… soule hath its burden . Why art thou c●… downe ô my soule ? Why so disquiet●… &c. Whence , wee see 1. that casting downe breeds disquieting : Because it springs from pride , which is a turbulent Passion , when as men cannot stoope to that condition which God would have them in ; this proceeds from discontentment , and that from pride . As we see , a vapour inclosed in a cloude causeth a terrible noise of thunder , whilst it is pent up there , and seeketh a vent ; So all the noise within proceeds from a discontented swelling vapour . It is aire inclosed in the bowels of the earth which shakes it , which all the foure windes cannot doe . No creature under heaven so low cast downe as Satan , none more lifted up in pride , none so full of discord ; the impurest spirits are the most disquiet and stormy spirits , troublesome to themselves and others ; for when the soule leaves GOD once , and lookes downewards , what is there to stay it from disquiet ; remoove the needle from the pole starre , and it is alwaies stirring and trembling , never quiet till it be right againe . So displace the soule by taking it from God , and it will never bee quiet . The devill cast out of heaven and out of the Church , keepes a dooe , so doe unruly spirits led by him . Now I come to the Remedies , 1. By expostulation with himselfe . 2. By laying a charge on himselfe , ( trust in God. ) It is supposed here , that there is no reason ( which the wisedome from above allowes to be a reason ) why men should bee discouraged , although the wisedome from beneath which takes part with our corruption will seldome want a plea. Nay there is not onely no reason for it , but there are strog reasons against it , there being a world of evill in it . For , 1. It indisposes a man to all good duties , it makes him like an instrument out of tune , and like a body out of joint , that moveth both uncomly and painfully . It unfits to duties to God , who loves a cheerefull giver , and especially a thanksgiver . Whereup●… the Apostle joines them both together in all things be thankfull , and rejoyce evermore . In our communion with God in the Sacraments , joy is a chiefe ingredient . So in duties to men , if the spirit be dejected , they are unwelcome , and lose the greatest part of their life and grace ; A cheerefull and a free spirit in duty is that which is most accepted in duty . We observe not so much what , as from what affection a thing is done . 2. It is a great wrong to God himselfe , and it makes us conceive blacke thoughts of him , as if He were an enemie . What an injury is it to a gracious father , that such whom he hath followed with many gracious evidences of his favour and love , should be in so ill a frame , as once to call it into question ? 3. So , it makes a man forgetfull of all former blessings , and stops the influence of Gods grace , for the time present , and for that to come . 4. So againe , For receiving of good : It makes us unfit to receive mercies ; a quiet soule is the seate of wisdome . Therefore , Meeknesse is required for the receiving of that ingrafted word which i●… able to save our soules . Till the Spirit o●… God meekens the soule , ( say what yo●… will ) it mindes nothing , the soule i●… not empty and quiet enough to receive the seed of the word . It is ill sowing i●… a storme , so a stormy spirit will no●… suffer the word to take place , Men 〈◊〉 deceived when they thinke a dejected spi●… to be an humble spirit . Indeed it is so when wee are cast downe in the sens●… of our owne unworthinesse , and then as much raised up in the confidence o●… Gods mercy . But when wee cast o●… selves downe sullenly , and neglect ou●… comforts , or undervalue them , it proceeds from pride , for it controules ( a●… much as in us lies ) the wisdome and justice of God , when we thinke with our selves , why should it be so with us ▪ as if we were wiser to dispose of ourselves then God is . It disposeth us for entertaining any temptation . Satan hath never more advantage then upo●… discontent . 5. Besides , it keepes off beginne●… from comming in , and entring into th●… waies of God , bringing an ill report upon religion , causing men to charge it falsly for an uncōfortable way , whenas men never feele what true comfort meaneth , till they give up themselves to God. And it dampes likewise the spirits of those that walk the same way with us , when as wee should ( as good travellers ) cheere up one another both by word and example . In such a case , the wheeles of the soule are taken off , or else , ( as it were ) want oyle , whereby the soule passeth on very heavily and no good action comes off from it as it should , which breeds not onely uncomfortablenesse , but unsettlednesse in good courses . For a man will never go on comfortably and constantly in that which he heavily undertakes . That 's the reason why uncheerefull spirits seldome hold out as they should . Saint Peter knew this well , and therefore he willeth that there should be quietnesse and peace betwixt husband and wife , that their prayers be not hindred ; Insinuating that their prayers are hindered by family breaches . For by that meanes , those two ( that should be one flesh and spirit ) are divided , and so made two , and when they should minde duty , their minde is taken up with wrongs done by the one to the other . There is nothing more required for the performing of holy duties then uniting of spirits , and therefore God would not have the sacrifice brought to the altar , before reconciliation with our brother . He esteemes peace so highly , that he will have his owne service stay for it . We see when Moses came to deliver the Israelites out of bondage , their minde was so taken up with their griefe , that there was no body within to give Moses an answere , their soules went altogether after their ill usage . Therefore we should all endeavour and labour for a calmed spirit , that we may the better serve God in praying to him , and praising of him ; and serve one another in love , that we may be fitted to doe and receive good : that wee may make our passage to heaven more easie and cheerefull , without drooping and hanging the wing . So much as wee are quiet and cheerefull upon good grounds , so much we live , and are as it were in heaven . So much as we yeeld to discouragement , we lose so much of our life and happinesse , cheerefulnesse being ( as it were ) that life of our lives , and the spirit of our spirits by which they are more inlarged to receive happinesse and to expresse it . CAP. V. Remedies of casting downe : To cite the soule : and presse it to give an account . BUt to come to some helpes . First , in that hee expostulates with himselfe , wee may observe , that , One way to raise a dejected soule is , to cite it before it selfe , and as it were to reason the case . God hath set up a court in mans heart , wherein , the conscience hath the office , both of Informer , accuser , witnesse , and judge ; And if matters were well caryed within our selves , this prejudging would be a prevention of future judging . It is a great mercy of God , that the credit and comfort of man are so provided for , that hee may take up matters in himselfe , and so prevent publike disgrace . But if there be not a faire dispatch and transaction in this inferiour court within us , there will bee a review in a higher court . Therefore by slubbering over our matters , we put God and our selves to more trouble then needs . For a judgement must passe first , or last , either within us or without us , upon all unwarrantable distempers . We must not onely be ready to give an account of our faith , upon what Grounds we beleeve , but of all our actions , upon what grounds wee doe what wee doe , and of our Passions , upon what ground we are passionate , as in a well governed state , uprore and sedition is never stirred , but account must be given . Now in a mutiny the presence and speech of a venerable man , composeth the mindes of the disordered multitude , so likewise in a mutiny of the spirit , the authority that God hath put into reason ( as a beame of himselfe ) commands silence , and puts all in order againe . And there is good reason for it , for man is an understanding creature , and hath a rule given him to live by , and therefore is to be countable of every thought , word , action , passion . Therefore the first way to quiet the soule , is , to aske a reason of the tumult raised , and then many of our distempers for shame will not appeare , because ( though they rage in silent darknesse ) yet they can say nothing for themselves , being summoned before strength of judgement and reason . Which is the reason why passionate men are loath that any court should be kept within them ; but labour to stop judgement all they can . If men would but give themselves leave to consider better of it , they would never yeeld to such unreasonable motions of the soule : If they could but gaine so much of their unruly passions , as to reason the matter within themselves , to heare what their consciences can tell them in secret , there would not be such offensive breakings out . And therefore , if we be ashamed to heare others upbraidingus , let us for shame heare our selves ; And if no reason can be given , what an unreasonable thing is it for a man endowed with reason to contrary his owne principles ? and to be caried as a beast without reason ; or if there be any reason to be given , then , this is the way to scanne it , see whether it will hold water or not . We shall finde some reasons ( if they may be so called ) to be so corrupt and foule , that ( if the judgement be not corrupted by them ) they dare not bee brought to light , but alwaies appeare under some colour and pretext , for sin ( like the devill ) is affraid to appeare in its owne likenesse , and men seek out faire glosses , for foule intentions . The hidden secret reason is one , the open is another : the heart being corrupt sets the wit a worke , to satisfie corrupt will ; such kinde of men are afraid of their owne consciences ( as Ahab of Michaiah ) because they feare it would deale truly with them : and therefore they take either present order for their consciences , or else ( as Felix put off Paul ) they adjorne the court for another time . Such men are strangers at home , afraid of nothing more then of themselves , and therefore in a fearefull condition , because they are reserved for the judgement of the great day , if God doth not before that set upon them in this world . If men caried away with their own lusts , would give but a little check , and stop themselves in their posting to hell , and aske , What have I done ? What am I now about ? Whither will this course tend ? How will it end ? &c. Undoubtedly men would begin to be wise ; Would the blasphemer give away his soule for nothing ( for there is no engagement of profit or pleasure in this , as in other sins , but it issues meerly out of irreverence , and a superfluity of prophanesse ; ) would he ( I say ) draw so heavy a guilt upon himselfe for nothing , if he would but make use of his reason ? Would an old man ( when he is very neare his journies end ) make longer provision for a short way if he would aske himselfe a Reason ? But indeed Covetousnesse is an unreasonable vice . If those also of the younger sort , woul●… aske of themselves , Why God should 〈◊〉 have the flower and marrow of their age●… and why they should give their strength t●… the devill ? It might a little take them off from the devils service . But sin●… is a worke of darknesse , and therefore shunnes not onely the light of grace , b●… even the light of reason . Yet sinne s●…dome wants a seeming reason , Men wi●… not goe to hell without a shew of reason . B●… such be sophisticall fallacies , not reasons ; and therefore sinners are said to play the sophisters with themselv●… Satan could not deceive us , unlesse wee deceived our selves first , and are willingly deceived : wilfull sinners are blinde , because they put out the light of reason and so thinke God ( like themselves ) blinde too ; and therefore they are deservedly termed mad men and fooles for , did they but make use of that spa●… of reason , it would teach them to reason thus ; I cannot give an account of 〈◊〉 wayes to my selfe : what account shall I , 〈◊〉 can I give then , to the judge of all flesh 〈◊〉 it be long ? And as it is a ground of repentance in stopping our course to ask what have I done ? So likewise of faith and new obedience , to aske what shall I doe for the time to come ? and then upon setling , the soule in way of thankes , will be ready to aske of it selfe , What shall I returne to the Lord ? &c. So that the soule by this dealing with it selfe promoteth it selfe to all holy duties till it come to heaven . The reason why wee are thus backward to the keeping of this court in our selves , is selfelove : we love to flatter our owne affections , but this selfe-love , is but selfe-hatred in the end ; ( as the wiseman saies ) he that regards not this part of wisdome , hates his owne soule , and shall eate the fruits of his owne wayes . 2. As likewise it issues from an irksomnesse of labour , which makes us rather willing to seeme base and vile to our selves and others , then to take paines with our owne hearts to be better , as those that are weary of holding the reines , give them up unto the horse necke , and so are driven whither the rage of the horse caryeth them : sparing a little trouble at first , doubles it in the end , as he who will not take the paines to cast up his bookes , his bookes will cast up him in the end . It is a blessed trouble that brings sound and long peace : Th●… labour saves God a labour , for therefore he judgeth us , because wee would not take paines with our selves befor . 3. And Pride also , with a desire of liberty , makes men thinke it to be a diminishing of greatnesse and freedome , either to be curbed , or to curbe o●… selves : We love to be absolute , and independant ; but this , as it brought rui●… upon our nature in Adam ; so it will upon our persons . Men ( as Luther w●… wont to say ) are borne with a Pope i●… their belly , they are loath to give 〈◊〉 account , although it be to themselves their wils are instead of a kingdome 〈◊〉 them . Let us therefore ( when any lawle●… passions begin to stir ) deale with o●… soules as God did with Ionah ; Doest th●… well to be angry ? to fret thus ? This w●… be a meanes to make us quiet . For , al●… what weake reasons have we often of strong motions ; such a man gave mee no respect , such another lookt more kindly upon another man then upon me , &c. You have some of Hamans spirit , that for a little neglect , would ruine a whole nation . Passion presents men that are innocent as guilty to us , and because we will not seeme to bee mad without reason , Pride commands the wit , to justifie anger , and so one Passion maintaines and feeds another . Neither is it sufficient to cite the soule before it selfe ; but , it must be pressed to give an account , as we see here , David doubles , and trebles the expostulation ; as oft as any distemper did arise , so oft did he labour to keep it downe . If passions grow too insolent , Elies mildnesse will doe no good . It would prevent much trouble in this kinde , to subdue betimes ( in our selves and others ) the first beginnings of any unruly passions and affections ; which ( if they be not well tutord and disciplined at the first ) prove as headstrong , unruly and ill nurtured , children , who ( being not chastened in time ) take such a head , th●… it is ( oft ) above the power of paren●… to bring them in order . A childe set 〈◊〉 liberty ( saith Salomon ) breeds shame ( 〈◊〉 length ) to his parents . Adonizeths example shewes this . The like may be sa●… of the affections set at liberty ; It is dangerous to redeeme a little quiet by yeelding to our affections which is never safely gotten but by mortificatio●… of them . Those that are in great place , 〈◊〉 most in danger , by yeelding to themselves , to loose themselves ; for they 〈◊〉 so taken up with the person for a ti●… put upon them , that they , both in lo●… and speech , and cariage , often sh●… that they forget both their natu●… condition as men , and much more th●… supernaturall as Christians ; and the●… fore are scarce counsellable by oth●… or themselves , in those things that co●…cerne their severed condition that co●…cerneth another world . Whereas i●… were most wisdome so to think of th●… place they beare , whereby they are 〈◊〉 led gods , as not to forget they must 〈◊〉 their person aside , and die like men : David himselfe that in this afflicted condition could advise with himselfe , and checke himselfe , yet in his free and flourishing estate neglected the counsell of his friends . Agur was in jealousie of a full condition , and lest instead of saying , what have I done ; why am I thus cast downe , & c ? he should say , Who is the Lord ? Meaner men in their lesser sphaere , often shew what their spirits would be , if their compasse were inlarged . It is a great fault in breeding youth , for feard of taking downe of their spirits , not to take downe their pride , and get victory of their affections ; whereas a proud unbroken heart raiseth us more trouble often then all the world beside . Of all troubles ; the trouble of a proud heart is the greatest ; It was a great trouble to Haman to lead Mordecaies horse , which another man would not have thought so ; the moving of a straw is troublesome to proud flesh . And therefore it is good to heare the yoake from our youth , It is better to bee taken downe in youth , then to be broken in pieces by great crosses in age . First or last , selfe-deniall and victory over our selves is absolutely necessary ; otherwise faith which is a grace that requireth selfe-deniall , will never b●… brought into the soule , and beare ru●… there . But , what if pressing upon our soul●… will not help ? Then speake to God , to Jesus Chri●… by prayer , that as hee rebuked the windes and the waves , and went up●… the Sea , so hee would walke upon o●… soules and command a calme there . 〈◊〉 is no lesse power to settle a peace in th●… soule , then to command the seas to 〈◊〉 quiet . It is Gods prerogative to rule 〈◊〉 the heart , as likewise to give it up to●… selfe , which ( next to hell ) is the great●… judgement ; which should draw us 〈◊〉 the greater reverence and feare of 〈◊〉 pleasing God. It was no ill wish of hi●… that desired God , to free him from 〈◊〉 ill man , himselfe . CAP. VI. Other Observations of the same nature . MOreover we see that a godly man can cast a restraint upon himselfe , as David here staies himselfe in falling . There is a principle of grace , that stops the heart , and puls in the reines againe when the affections are loose . A carnall man , when he begins to be cast down , sinkes lower and lower , untill he sinks into despaire , as leade sinkes into the bottome of the sea . They sunke , they sunke , like leade in the mighty waters . A carnall man sinkes as a heavy body to the center of the earth , and staies not , if it be not stopped : There is nothing in him to stay him in falling , as we see in Achitophel , and Saul : who ( wanting a support ) found no other stay , but the swords point . And the greater their parts and places are , the more they intangle themselves ; and no wonder , for they are to encounter with God and his deputy conscience , who is King of Kings and Lord of Lords When Cain was cast out of his fathe●… house , his heart and countenance w●… alwaies cast downe , for , he had nothing in him to lift it upwards . But a godly man , though he may give a little w●… to passion , yet ( as David ) he recover himselfe . Therefore as we would have any good evidence , that we have a ●…ter spirit in us then our owne , greate then the flesh or the world , Let us ( 〈◊〉 all troubles we meet with ) gather 〈◊〉 our selves , that the streame of our 〈◊〉 affections cary us not away too farre . There is an art or skill of bear●… troubles , ( If we could learne it ) with out overmuch troubling of our selves . As in bearing of a burden there is a way so to poize it , that it weigheth 〈◊〉 over heavy : If it hanges all in one side it poizes the body downe . The greater part of our troubles we pull upo●… our selves ; by not parting our care 〈◊〉 as to take upon us onely the care 〈◊〉 duty , and leave the rest to God ; a●… by mingling our passions with o●… crosses ; & ( like a foolish patient ) ch●…ing the pills which we should swallow downe . We dwell too much upon the griefe , when wee should remove the soule higher . Wee are nearest neighbours unto our selves ; when we suffer griefe ( like a canker ) to eate into the soule ; and ( like a fire in the bones ) to consume the marrow and drink up the spirits : we are accessary to the wrong done both to our bodies and soules : we wast our owne candle , and put out our light . We see here againe , that a godly man can make a good use of Privacy . When he is forced to be alone , he can talke with his God and himselfe ; one reason whereof is , that his heart is a treasury and storehouse of divine truthes , whence he can speake to himselfe , by way of checke , or incouragement of himselfe : he hath a spirit over his own spirit , to teach him to make use of that store he hath laid up in his heart , the spirit is never neerer him then when by way of witnesse to his spirit he is thus comforted ; wherein the childe of God differs from another man , who cannot endure solitarinesse , because his heart is empty ; he was a stranger to God before , and God is a stranger to him now . So that hee cannot goe to God as a friend ; And for his conscience , that is ready to speake to him , that which he is loath to heare : and therefore , hee counts himselfe a torment to himselfe , especially in privacy . We read of great Princes who after some bloody designes , were as terrible to themselves as they were formerly to others , and therefore could never endure to be awaked in the night , without Musique , or some like diversion . It may bee , wee may bee cast into such a condition , ( where we have none in the world to comfort us ) as in contagio●… sicknesse , when none may come neare us , we may be in such an estate wherein no friend will owne us . And therefore let us labour now to bee acquainted with God and our owne hearts ; an●… acquaint our hearts with the comfor●… of the holy Ghost , then , though wee have not so much as a booke to looke on , or a friend to talke with , yet we●… may looke with comfort into the book of our own heart , and reade what God hath written there by the finger of his spirit : all bookes are written to amend this one booke of our heart and conscience ; by this meanes we shall neverwant a Divine to comfort us , a Physitian to cure us , a Counseller to direct us , a Musitian to cheare us , a Controller to check us , because ( by help of the word and spirit ) we can be all these to our selves . Another thing we see here , that God hath made every man a Governour over himselfe . The poore man that hath none to governe him , yet may bee a King in himselfe . It is the naturall ambition of mans heart to desire governement , as we see in the Braemble ; Well then , let us make use of this disposition , to rule our selves . Absolom had high thoughts ; O , If I were a King , I would doe so and so . So our hearts are ready to promise , if I were as such and such a man , in such and such a place , I would doe this and that . But how dost thou manage thine owne affections ? how dost thou rule in thine owne house ? in thy selfe ? doe not passions get the upper hand , and keepe reason under foot ? When wee have learned to rule over our ow●… spirits well , then we may be fit to rule over others . He that is faithfull in a little , shall be set over more . Hee that c●… governe himselfe ( In the Wise-man judgement ) is better then he that can governe a City . Hee that cannot , is like a Citie without a wall , where those that are in may goe out , and the enemies without , may come in at their pleasure . So where there is not a governme●… set up , there finne breaks out , and Setan breaks in without controule . See againe , the excellency of the soule , that can reflect upon it selfe , 〈◊〉 judge of whatsoever comes from it : 〈◊〉 godly mans care and trouble is especially about his soule , as David he●… looks principally to that , because 〈◊〉 outward troubles are for to helpe th●… when God touches our bodies , our estates , or our friends , hee aimes at 〈◊〉 soule in all . God will never remove 〈◊〉 hand , till something be wrought upon the soule , as Davids moisture was as the drought in Summer , so that hee roared , and carried himselfe unseemely ( for so great and holy a man ) till his heart was subdued to deale without all guile with God in confessing his sinne , and then GOD forgave him the iniquitie thereof , and healed his body too . In sicknesse , or in any other trouble , It is best the Divine should bee before the Physician : and that men begin where God begins . In great fires men looke first to their Jewels , and then to their lumber ; so our soule is our best Jewel : A carnall worldly man , is called , ( and well called ) a fleshly man , because his very soule is flesh , and there is nothing but the world in him . And therefore , when all is not well within , hee cries out , My Body is troubled , my state is broken , my friends faile me , &c. but all this while , there is no care for the poor soule to settle a peace in that . The possession of the soule is the richest possession , no jewell so precious ; the account for our owne soules , and the soules of others , is the greatest account , and therefore the care of soules should bee the greatest care : What an indignity is it that we should forget such soules to satisfie our lusts ? to have our wils ? to bee vexed with any , who by their judgement , example , or authority , stopp as we suppose our courses . Is it not the greatest pl●… of the world ; First to have their lu●… satisfied : Secondly , to remove either by fraud or violence whatsoever standeth in their way : And thirdly , to put colours and pretences upon this to delude the world & themselves , imploying all their carnall wit and worldly strength for their carnall aimes , and fighting for that which-fights against their owne soules ? For what will be●… the issue of this but certaine destruction ? Of this minde are not onely t●… dregs of people , but many of the m●… refined sort , who desire to be emine●… in the world ; And to have their ow●… desires herein , give up the liberty o●… their owne judgements and consciences , to the desires and lusts of others ; to bee above others they will bee beneath themselves ; having those mens persons in admiration for hope of advantage , whom otherwise they despise , and so substituting in their spirits , man in the place of GOD , lose heaven for earth , and bury that divine sparke ( their soules ) capable of the Divine nature , and fitter to be a sanctuary and temple for God to dwell in , then by clozing with baser things to become base it selfe . We need not wonder that others seeme base to carnall men , who are base both in and to themselves . It is no wonder they should bee cruell to the soules of others , who are cruell to their owne soules , that they should neglect and starve others , that give away their owne soules in a manner for nothing . Alas upon what poore termes do they hazard that , the nature and worth whereof is beyond mans reach to comprehend . Many are so carelesse in this kinde , that if they were throughly perswaded that they had soules that should live for ever , ( either in blisse or torment ) wee might the more easily work upon them . But as they live by sense , as beasts , so they have no mo●… thoughts of future times then 〈◊〉 , except at such times as conscience is awaked by some suddaine judgement , whereby Gods wrath is revealed fro●… heaven against them . But happy were it for them , if they might die like beasts , whose miserie dies with them . To such an estate hath sinne brought the soule , that it willingly drowneth it selfe in the senses , and becomes in some sort incarna●…e with the flesh . Wee should therefore set our sel●… to have most care of that , which Go●… cares most for : which he breathed i●…to us at first , set his owne image upon , gave so great a price for , and values above all the world besides . Shall all our study bee to satisfie the desires 〈◊〉 the flesh , and neglect this ? Is it not a vanity to preferre the casket before the jewel , the shell before the pearle , the gilded potsheard before the treasure ? and is it not muc●… more vanitie to preferre the outward condition before the inward ? The soule is that which Satan and his hath most spite at , for in troubling our bodies or estates , hee aimes at the vexation of our soules . As in Iob , his aime was to abuse that power God had given him over His children , body and goods , to make him out of a disquieted spirit blaspheme God. It is an ill method to beginne our care in other things , and neglect the soule , as Achitophel , who set his house in order , when hee should have set his soule in order first . Wisedome begins at the right end . If all bee well at home , it comforts a man though he meets with troubles abroad . Oh ( saith he ) I shall have rest at home , I have a loving wife and dutifull children ; so whatsoever we meet withall abroad , if the soule be quiet , thither we can retire with comfort . See that all bee well within , and then all troubles from without cannot much annoy us . Grace will teach us to reason thus , God hath given mine enemies power over my liberty and condition , but shall they have power and liberty over my spirit ? It is that which Satan and they most seeke for , but never yeeld , Oh my soule . And thus a godly man will become more then a conquerer ; when in appearance hee is conquered , the cause prevailes , his spirit prevailes and is undaunted . A Christian is not subdued till his spirit be subdued . Th●… Iob prevailed over Sathan and all his troubles at length . This tormente●… proud persons to see godly men enjoy a calme and resolute frame of mind●… in the midst of troubles ; when th●… enemies are more troubled in troubling them then they are in being troubled by them . Wee see likewise here , how to fra●… our complaints : David complaines n●… of God , nor of his troubles , nor of others , but of his owne soule , hee complaines of himselfe , to himselfe . A●… 〈◊〉 he should say ; Though all things else be out of order , yet O my soule thou shouldst not trouble mee too : thou shouldst not betray thy selfe unto troubles , but rule o●… them . A godly man complaines to Go●… yet not of God , but of himselfe ; a carnall man is ready to justifie himselfe , and complaine of God. He complaines not to God , but of God ( at the least ) in secret murmuring : hee complaines of others that are but Gods violls ; hee complaines of the grievance that lies upon him , but never regards what is amisse in himselfe within : Openly he cries out upon fortune , yet secretly he strike that God , under that Idoll of fortune , by whose guidance all things comes to passe , whilst he quarrells with that which is nothing hee wounds him that is the cause of all things : like a gouty man that complaines of his shooe , and of his bed ; or an aguish man , of his drinke , when the cause is from within . So men are disquieted with others , when they should rather bee disquieted and angry with their owne hearts . We condemne Ionas for contending with God , and justifying his unjust anger , but yet the same risings are in men naturally , if shame would suffer them to give vent to their secret discontent ; their heart speakes what Ionas tong●… spake . Oh , but here we should lay o●… hand upon our mouth and adore God and command silence to our soules . No man is hurt but by himselfe first Wee are drawen to evill , and allur●… from a true good to a false by our ow●… lusts , God tempts no man. Satan hath 〈◊〉 power over us further then wee willingly lie open to him , Satan wor●… upon our affections , and then our affections worke upon our will. Hee do●… not worke immediatly upon the wi●… wee may thanke our selves in willing yeelding to our owne passions , fo●… that ill Satan or his instruments draw us unto ; Saul was not vexed with●… evill spirit , till he gave way to his ow●… evill spirit of envy first . The devill 〈◊〉 tred not into Iudas untill his cove●… heart made way for him . The Apo●… strengtheneth his conceit against 〈◊〉 and lasting anger from hence , th●… this wee give way to the devill . I●… dangerous thing to passe from G●… government , and come under Sata●… Satan mingleth himselfe with 〈◊〉 owne passions , therefore wee should blame our selves first , bee ashamed of our selves most , and judge our selves most severely . But selfe-love teacheth us a contrary method ; to translate all upon others ; it robs us of a right judgement of our selves . Though we desire to know all diseases of the body by their proper names , yet wee will conceive of sinfull passions of the soule under milder termes ; as lust under love , rage under just anger , murmuring under just displeasure , &c. thus whilest wee flatter our griefe , what hope of cure ! Thus sinne hath not onely made all the creatures enemies to us , but our selves the greatest enemies to our selves , and therefore wee should begin our complaints against our selves , & discusse our selves throughly ; how else shal we judge truly of other things without us , above us , or beneath us ? The Sun when it rises enlightens first the nearest places , and then the more remote ; So where true light is set up , it discovers what is amisse within first . Hence also wee see , that as in all discouragements a godly man hath most tr●…ble with his owne heart , so hee knowes 〈◊〉 to carry himselfe therein , as David 〈◊〉 here . For the better clearing of this , wee must know there bee divers kinds 〈◊〉 degrees of conflicts in the soule 〈◊〉 man , whilst it is united to the body . First , betweene one corrupt Pa●… and another , as betweene Covetousn●… and Pride ; Pride calls for expence , Covetousnesse for restraint ; oft Pass●… fight not onely against God and re●… to which they owe a homage , but 〈◊〉 against another ; Sinne fights aga●… sinne , and a lesser sinne is oftenti●… overcome by a greater . The soul●… this case , is like the Sea tossed 〈◊〉 contrary windes ; and like a kingdo●… divided , wherein the subjects fig●… both against their Prince , and on●… gainst another . Secondly , there is a naturall con●… in the Affections whereby Nature see●… to preserve it selfe , as betwixt a●… and feare ; Anger cals for revenge , 〈◊〉 of the law bindes the soule to be qui●… Wee see in the creatures , feare makes them abstaine from that which their appetites carry them unto . A Wolfe comes to a flock with an eagernesse to prey upon it , but seeing the Shepheard standing in defence of his sheepe , returnes and doth no harme , and yet for all this as hee came a wolfe , so hee returnes a wolfe . A naturall man may oppose some sin from an obstinate resolution against it , not from any love of God , or hatred of sin , as sin , but because he conceives it a brave thing to have his will. As one hard weapon may strike at another , as a stone wall may beate backe an arrow ; but this opposition is not from a contrariety of nature , as is betwixt fire and water . Thirdly , there is a conflict of a higher nature , as between some sinnes and the light of reason helped by a naturall conscience . The Heathen could reason from the dignity of the soule , to count it a base thing to prostitute themselves to beastly lusts , so as it were degrading and unmanning themselves . Naturall men desirous to maintaine a great opinion of themselves , and to awe the inferiour sort by gravity of deportme●… in cariage , will abstaine from that which otherwise their hearts 〈◊〉 them unto , lest yeelding should rend●… them despised , by laying themselves too much open ; as because passion discovers a foole as hee is , and mak●… wise man thought meaner then he is , therefore a prudent man will conc●… his passion . Reason refined and rais●… by education , example , and custome , doth breake in some degree the fo●… of naturall corruption , and brings i●… the soule , as it were , another nature and yet no true change ; as we see 〈◊〉 such as have beene inured to goo●… courses , they feele conscience chec●… ing them upon the first discontinuan●… and alteration of their former goo●… wayes , but this is usually from a for●… impression of their breeding , as 〈◊〉 boate moves some little time upon 〈◊〉 water by vertue of the former stro●… yet at length we see corruption prevailing over education , as in Ioas , 〈◊〉 was awed by the reverent respect he bare to his uncle Iehojoda , he was good all his uncles dayes : And in Nero , in whom the goodnesse of his education prevailed over the fiercenesse of his nature , for the first five yeares . Fourthly , but in the Church , where there shineth a light above nature , as there is a discovery of more sinnes , and some strength , with the light , to performe more duty ; So there is a further conflict then in a man that hath no better then nature in him . By a discovery of the excellent things of the Gospell , there may be some kinde of joy stirred up , and some degree of obedience : whence there may be some degree of resistance against the sinnes of the Gospell , as obstinate unbeleefe , desperation , prophanesse , &c. A man in the Church may doe more then another out of the Church , by reason of the inlargement of his knowledge ; whereupon such cannot sinne at so easie a rate as others that know lesse , and ( therefore ) meet with lesse opposition from conscience . Fiftly , there is yet a further degree of conflict betwixt the sanctified powers of the soule , and the flesh , not onely as it is seated in the baser parts , but even in the best faculties of the soule , and as it mingles it self with every gracious performance ; ( as in David ) There is not onely a conflict betwixt sin and conscience , inlightned by a common worke of the Spirit ; but betweene the commanding powers of the soule sanctified , and it selfe unsanctified , between reasons of the flesh and reasons of the spirit , betweene faith and distrust , betweene the true light of knowledge , and false light . For it is no question but the flesh would play its part in David , and muster up all the strength of reason it had . And usually flesh , as it is more ancient then the Spirit , ( we being first naturall , then spirituall ) so it will put it selfe first forward in devising shifts , as Esau comes out of the wombe first before Iacob ; yet hereby the Spirit is stirred up to a present examination and resistance , and in resisting ( as wee see here ) at length the godly gets the victory . As in the conflict betweene the higher parts of the soule with the lower , it clearely appeares , that the soule doth not rise out of the temper of the body , but is a more noble substance , commanding the body by reasons fetched from its owne worth ; so in this spirituall conflict , it appeares there is something better then the soul it selfe , that hath superiority over it . CAP. VII . Difference between good men and others in conflicts with sinne . BUt how doth it appeare that this combate in David was a spirituall combate ? 1. Answ. First , A naturall conscience is troubled for sins against the light of nature onely , but David for inward and secret corruptions , as discouragement and disquietnesse arising from faint trusting in God. Davids conflict was not onely with the sensuall lower part of his soule , which is carried to ease and quiet , and love of present things , but hee was troubled with a mutiny in his understanding , betweene faith and distrust ; and therefore hee was forced to rouze up his soule so oft to trust in God ; which shews that carnall reason did solicite him to discontent , and had many colourable reasons for it . Secondly , a man indued with common grace , is rather a patient then an agent in conflicts ; the light troubles him against his will , as discovering and reproving him , and hindring his sinfull contentments ; his heart is more byased another way if the light would let him ; but a godly man labours to helpe the light , and to worke his heart to an opposition against sinne ; he is an agent as well as a patient . As David here doth not suffer disquieting , but is disquieted with himselfe for being so . A godly man is an agent in opposing his corruption , and a patient in induring of it : whereas a naturall man is a secret agent in and for his corruptions , and a patient in regard of any helpe against them ; A good man suffers evill and doth good , a naturall man suffers good and doth evill . Thirdly , A conscience guided by common light , withstands distempers most by outward meanes , but David here fetcheth helpe from the Spirit of God in him , and from trust in God. Nature works from within , so doth the new nature ; David is not onely something disquieted , and something troubled for being disquieted , but sets himselfe throughly against his distempers ; hee complaines , and expostulates , hee censures , and chargeth his soule . The other , if hee doth any thing at all , yet it is faintly ; he seeks out his corruption as a coward doth his enemie , loth to finde him , and more loth to encounter with him . Fourthly , David withstands sinne constantlie and gets ground . Wee see here , he gives not over at the first , but presseth againe and againe . Nature works constantly , so doth the new nature . The conflict in the other is something forced , as taking part with the worser side in himselfe , good things have a weak , or rather no party in him , bad things a strong ; and therefore hee soone gives over in this holy quarrell . Fiftly , David is not discouraged by his foiles , but sets himselfe afresh against his corruptions , with confidence to bring them under . Whereas he that hath but a common work of the Spirit , after some foiles , lets his enemy prevaile more and more , and so despaires of victory , and thinks it better to fit still , then to rise and take a new fall ; by which meanes his later end is worse then his beginning , for beginning in the Spirit , he ends in the flesh . A godly man , although upon some foile , he may for a time bee discouraged , yet by holy indignation against sinne , he renues his force , and sets afresh upon his corruptions , and gathers more strength by his falls , and groweth into more acquaintance with his owne heart , and Satans malice , and Gods strange waies in bringing light out of darknesse . Sixtly , An ordinary Christian may be disquieted for being disquieted , as David was , but then it is onely as disquiet hath vexation in it ; but David here striveth against the unquietnesse of his spirit , not onely as it brought vexation with it , but as it hindred communion with his God. In sinne there is not onely a guilt binding over the soule to Gods judgement , and thereupon filling the soule with inward feares and terrors ; but in sinne likewise there is , 1. a contrarietie to Gods holy nature ; and , 2. a contrariety to the Divine nature and image stamped upon our selves ; 3. a weakning and disabling of the soule from good ; and , 4. a hindring of our former communion with GOD , sinne being in its nature a leaving of God the fountaine of all strength and comfort , and cleaving to the creature ; hereupon the soule having tasted the sweetnesse of GOD before , is now grieved , and this grief is not onely for the guilt and trouble that sinne drawes after it , but from an inward Antipathy and contrariety betwixt the sanctified soule and sinne . It hates sinne as sinne , as the onely bane and poyson of renewed nature , and the onely thing that breedes strangenesse betwixt God & the soule . And this hatred , is not so much from discourse and strength of reason , as from nature it selfe rising presently against its enemie ; The Lambe presently shuns the Wolfe from a contrariety ; Antipathies wait not for any strong reason , but are exercised upon the first presence of a contrary object . Seventhly , hereupon ariseth the last difference ; that because the soule hateth sinne as sinne , therefore it opposeth it universally and eternally , in all the powers of the soule , and in all actions inward and outward issuing from those powers , David regarded no iniquity in his heart , but hated every evil way . The desires of his soule were , that it might be so directed , that he might keep●… Gods law . And if there had beene no binding law , yet there was such a sweet sympathy and agreement betwixt his soule and Gods truth , that he delighted in it above all naturall sweetnesse ; Hence it is that Saint Iohn saith , He that is bor●… of God cannot sinne , that is so farre forth as he is borne of God ; his new nature will not suffer him , he cannot lie , he cannot deceive , he cannot be earthly minded , hee cannot but love and delight in the persons & things that are good . There is not onely a light in the understanding , but a new life in the will , and all other faculties of a godly man ; what good his knowledge discovereth , that his will makes choice of , and his heart loveth ; What ill his understanding discovers , that his will hateth and abstaines from . But in a man not throughly converted , the will and affections are bent otherwise , he loves not the good he doth , nor hates the evill hee doth not . Therefore let us make a narrow search into our soules upon what grounds wee oppose sinne , and fight Gods battells . A common Christian is not cast downe , because hee is disquieted in Gods service , or for his inward failings , that he cannot serve God with that liberty & freedome he desires , &c : But a godly man is troubled for his distempers , because they hinder the comfortable intercourse betwixt God and his soule , and that spirituall composednesse , and Sabbath of spirit which hee enjoyed before , and desires to enjoy againe . Hee is troubled that the waters of his soule are troubled so , that the image of Christ shines not in him as it did before . It grieves him to finde an abatement in affection , in love to God , a distraction or coldnesse in performing duties , any doubting of Gods favour , any discouragement from dutie , &c. A godly mans comforts and grievances are hid from the world ; naturall men are strangers to them . Let this be a rule of discerning our estates , how wee stand affected to the distempers of our hearts ; If wee finde them troublesome , it is a ground of comfort unto us that our Spirits are ruled by a higher spirit ; and that there is a principle of that life in us , which cannot brooke the most secret corruption , but rather casts it out by a holy complaint , as strength of nature doth poyson , which seekes its destruction . And let us bee in love with that worke of grace in us , which makes us out of love with the least stirrings that hinder our best condition . Se●… againe , We may be sinfully disquieted for that which is not a sinne to be disquieted for . David had sinned if he had not beene somewhat troubled for the banishment from Gods house , and the blasphemie of the enemies of the Church ; But yet ( wee see ) hee stops himselfe , and sharply takes up his soule for being disquieted : Hee did well in being disquieted , and in checking himselfe for the same ; there were good grounds for both : He had wanted spirituall life if he had not beene disquieted . Hee abated the vigour and livelinesse of his life , by being over-much disquieted . CAP. VIII . Of unfitting dejection : and when it is excessive . And what is the right temper of the soule herein . §. 1. THen , how shall we know when a man is cast downe and disquieted , otherwise then is befitting ? There is a 3. fold miscarriage of inward trouble . 1. When the soule is troubled for that 〈◊〉 should not be vexed for , as Ahab , when hee was crost in his will for Nab●… vineyard . 2. In the ground , as when we grieve for that which is good , and for that which wee should grieve for ; but it is with too much reflecting upon o●… owne particular . As in the troubles of the state 〈◊〉 Church , we ought to be affected ; b●… not because these troubles hinder any liberties of the flesh , and restrain pride of life , but from higher respects : A●… that by these troubles God is dishonoured , the publike exercises of Religion hindred , and the gathering of soules thereby stopped : As , the States and Common-wealths which should be harbours of the Church , are disturbed ; as lawlesse courses and persons prevaile ; as Religion and Justice is triumphed over , and trodden under . Men usually are grieved for publique miseries from a spirit of selfe-love only , because their owne private is imbarqued in the publique . There is a depth of deceit of the heart in this matter . 3. So for the measure , when wee trouble our selves ( though not without cause ) yet without bounds . The spirit of man is like unto moist elements , as ayre and water , which have no bounds of their owne to containe them in , but those of the vessell that keepes them : water is spilt and lost without something to hold it ; so it is with the spirit of man , unlesse it be bounded with the Spirit of God. Put the case a man be disquieted for sinne ( for which not to be disquieted is a sin ) yet we may looke too much , and too long upon it , for the soule hath a double eye , one to looke to sinne , another to looke up to Gods mercy in Christ. Having two objects to looke on , wee may sinne in looking too much on the one , with neglect of the other . §. 2. Seeing then , disquieting and dejectin for sinne is necessary , how shall wee k●… when it exceeds measure ? First , when it hinders us from holy duties , or in the performance of them , by distraction or otherwise ; whereas they are given to carry us to that which is pleasing to GOD , and good to our selves . Griefe is ill when it taketh off the soule from minding that it should , and so indisposeth us to the duties of o●… callings . Christ upon the Crosse was grieved to the utmost , yet it did not take away his care for his mother ; so the good theefe in the middest of his pangs laboured to gaine his fellow , and to save his owne soule , and to glorifie Christ. If this be so in griefe of body which taketh away the free use of reason , and exercise of grace more then any other griefe , then much more in griefe from more remote causes , for in extremity of body the sicknesse may be such , as all that wee can performe to God is a quiet submission , and a desire to bee carried unto Christ by the prayers of others ; we should so minde our griefe as not to forget Gods mercy , or our owne duty . Secondly , when wee forget the grounds of comfort , & suffer our minde to runne onely upon the present grievance , it is a sinne to dwell on sinne and turmoile our thoughts about it , when we are called to thankfulnesse . A Physitian in good discretion forbids a dish at sometimes to prevent the nourishment of some disease , which another time hee gives way unto . So wee may and ought to abstaine from too much feeding our thoughts upon our corruptions in case of discouragement , which at other times is very necessary . It should be our wisedome in such cases to change the object , and labour to take off our minds , and give them to that which calls more for them ; Griefe oft presseth unseasonably upon us , when there is cause of joy , and when we are called to joy ; as Ioab justly found fault with David for grieving too much , when GOD had given him the victory , and rid him and the State of a traiterous sonne . GOD hath made some dayes for joy , and joy is the proper worke of those dayes . This is the day which the Lord hath made . Some in a sicke distemper , desire that which increaseth their sicknesse ; so some that are deepely cast downe , desire a wakening ministery , and what ever may cast them downe more ; whereas they should meditate upon comforts , and get some sweet assurance of Gods love . Joy is the constant temper which the soule should bee in , Rejoyce evermore , ( saith the Apostle . ) If a sinke bee stirred , we stir it not more , but goe into a sweeter roome . So wee should thinke of that which is comfortable , and of such trueths as may raise up the soule , and sweeten the spirit . Thirdly , Griefe is too much , when it inclines the soule to any inconvenient courses : ( for if it bee not lookt to it is an ill counsellor ) when either it hurts the health of our bodies , or drawes the soule ( for to ease it selfe ) to some unlawfull liberty . When grief keeps such a noise in the soule , that it will not heare what the messengers of God , or the still voice of the Spirit saith , as in combustions , loud cries are scarce heard : so in such cases the soule will neither heare it selfe , nor others . The fruit of this overmuch trouble of spirit , is increase of trouble . §. 3. 3. Another question may bee , What that sweet and holy temper is , the soule should be in , that it may neither bee faulty in the defect , nor too much abound in griefe and sorow . 1. The soule must bee raised to a right griefe . 2. The griefe that is raised , though it bee right yet it must bee bounded . Before wee speake of raising griefe in the godly , wee must know there are some who are altogether strangers to any kinde of spirituall griefe , or trouble at all ; such must consider , that the way to prevent everlasting trouble , i●… to desire to be troubled with a preventing trouble . Let those that are not in the way of grace thinke with themselves what cause they have , not to take a minutes rest while they are i●… that estate . For a man to bee in debt both body and soule , subject every minute to be arrested and caried prisoner to Hell , and not to bee moved : Fo●… man to have the wrath of GOD ready to bee powred out upon him , and Hell gape for him , nay to cary a hell about him in conscience ( if it were awake ) and to have all his comfort here hanging upon a weake threed of this li●…e ready to bee cut and broken off every moment , and to bee cursed in all those blessings that he enjoyes : and yet not to be disquieted , but continually treasuring up wrath against the day of wrath , by running deeper into God●… books : for a man to bee thus , and not to bee disquieted , is but the Devills peace , whilest the strong man holds possession : A burning Ague is more hopefull than a Lethargy ; The best service that can be done to such men , is to startle and rouze them , and so with violence to pull them out of the fire ( as Iude speakes ) or else they will another day curse that cruell mercy that lets them alone now . In all their jollity in this world , they are but as a Booke fairely bound , which when it is opened is full of nothing but Tragedies . So when the booke of their consciences shall be once opened , there is nothing to bee read but lamentations and woes . Such men were in a way of hope , if they had but so much apprehension of their estates , as to ask themselves , What have I done ? If this bee true that there are such fearefull things prepared for sinners , why am I not cast downe ? Why am I no more troubled and discouraged for my wicked courses ? Despaire to such is the beginning of comfort ; and trouble the beginning of peace . A storme is the way to a calme , and hell the way to heaven . But for raising of a right grief in the soule of a holy man , looke what is the state of the soule in it selfe , in wh●… termes it is with God ; whether there be any sinne hanging on the fyle unrepented of . If all bee not well with in us , then here 's place for inward trouble , whereby the soule may afflict it selfe . God saw this griefe so needfull for his people , that he appointed certaine dayes for afflicting them ; because it is fit that sinne contracted by joy should bee dissolved by griefe ; and sinne is so deepely invested into the soule , that 〈◊〉 separation betwixt the soule and it cannot be wrought without much griefe ; when the soule hath smarted for sinne , it sets then the right price upon reconciliation with God in Christ , and it fe●…leth what a bitter thing sinne is , and therefore it will bee afraid to bee 〈◊〉 bold with it afterward ; it likewise aweth the heart so , that it will not bee so loose towards GOD as it was before ; and certainely that soule that hath 〈◊〉 the sweetnesse of keeping peace wit●… God , cannot but take deeply to heart , that there should bee any thing in us that should divide betwixt us and the fountaine of our comfort , that should stop the passage of our prayers , and the current of Gods favours both towards our selves and others ; it is such an ill as is the cause of all other ill , and damps all our comforts . 2. Wee should looke out of our selves also , considering whether for troubles at home and abroad God calls not to mourning or troubling of our selves ; griefe of compassion is as well required as griefe of contrition . It is a dead member that is not sensible of the state of the body . Ieremie for feare he should not weepe enough for the distressed estate of the Church , desired of God , that his eyes might be made a fountaine of teares . A Christian , as hee must not bee proud flesh , so neither must he be dead flesh ; none more truely sensible either of sinne or of misery ( so farre as misery carries with it any signe of Gods displeasure ) then a true Christian : which issues from the life of Grace , which ( where it is in 〈◊〉 measure ) is lively , and therefore sensible : for God gives motion and sense for the preservation of life . As God bowels are tender towards us , so God people have tender bowells toward him , his cause , his people , and his Church The fruit of this sensiblenesse , is earn●… prayer to God. ( as Melanchton 〈◊〉 well ) If I cared for nothing , I would pr●… for nothing . 2. Griefe being thus raised , must , as wee said before , bee bounded a●… guided . 1. God hath framed the soule a●… planted such affections in it , as may answere all his dealing towards his children ; that when he enlargeth himselfe towards them , then the soule sho●… enlarge it selfe to him againe ; when 〈◊〉 opens his hand wee ought to open o●… hearts ; when hee shewes any token●… displeasure we should grieve ; when 〈◊〉 troubles us , wee should trouble a●… grieve our selves . As God any 〈◊〉 discovereth himself , so the soule sho●… be in a sutable pliablenesse . Then 〈◊〉 soule is as it should bee when it is ready to meet GOD at every turne , to joy when he calls for it , to mourne when hee calls for that , to labour to know Gods meaning in every thing . Againe GOD hath made the soule for a communion with himselfe , which communion is especially placed in the affections , which are the springs of all spirituall worship . Then the affections are well ordered , when wee are fit to have communion with God , to love , joy , trust , to delight in him above all things . The affections are the inward movings of the soule , which then move best when they move us to God , not from him . They are the feet of the soule , whereby wee walke with , and before God. When wee have our affections at such command , that wee can take them off from any thing in the world at such times as wee are to have more neare communion with God in hearing or prayer , &c. As Abrahā whē he was to sacrifice , left whatsoever might hinder him at the bottome of the Mount. When we let our affections so farre into the things of the world , as we can●… take them off when wee are to de●… with God ; it is a signe of spirituall i●… temperancie . It is said of the Israelites that they brought Aegypt with the●… into the wildernesse ; so many bring th●… world in their hearts with them , wh●… they come before God. But because our affections are ne●… well ordered without judgement , 〈◊〉 being to follow , not to lead ; It is 〈◊〉 evidence that the soule is in a fit temper , when there is such a harmony 〈◊〉 it , as that wee judge of things as they are , and affect as we judge , and exec●… as wee affect . This harmony with●… breeds uniformity and constancie 〈◊〉 our resolutions , so that there is ( 〈◊〉 〈◊〉 were ) an even thred drawne throug●… the whole course and tenour of 〈◊〉 lives , when wee are not off and on , 〈◊〉 and downe . It argues an ill state of body , when it is very hot , or very col●… or hot in one part , and cold in anoth●… so unevennesse of spirit argues a distemper ; a wise mans life is of one colour like it selfe . The soule bred fro●… heaven , so farre as it is heavenly minded , desires to be ( like heaven ) above all stormes uniforme , constant ; not as things under the Sunne , which are alwayes in changes , constant onely in inconstancie . Affections are as it were the winde of the soule , and then the soule is carried as it should be , when it is neither so becalmed that it moves not when it should , nor yet tossed with tempests to move disorderly . When it is so well balaced that it is neither lift up , nor cast downe too much , but keepeth a steddy course . Our affections must not rise to become unruly passions , for then as a river that overfloweth the bankes , they carry much slime and soile with them . Though affections be the winde of the soule , yet unruly passions are the stormes of the soule , and will overturne all , if they be not suppressed . The best ( as wee see in David here ) if they doe not steare their hearts aright , are in danger of sudden gusts . A Christian must neither be a dead sea , nor a raging sea . Our affections are then in best temper , when they become so many graces of the Spirit ; as when love is turned to a love of God ; joy , to a delight in the best things ; feare , to a feare of offending him more then any creature ; sorrow , to a sorrow for sinne , &c. They are likewise in good temper , when they move us to all duties of love and mercy towards others ; when they are not shut , where they should be open , nor open where they should be shut . Yet there is one case wherein exceeding affection is not over exceeding , As in an extasie of zeale upon a sudd●… apprehension of Gods dishonour , and his cause trodden under foot . It is better in this case , rather scarce to be 〈◊〉 owne men then to be calme or quiet . It is said of Christ and David , that their hearts were eaten up with a holy zeale for Gods house . In such a case Moses unparalleld for meekenesse , was turned into an holy rage . The greatnesse 〈◊〉 the provocation , the excellencie of th●… object , and the weight of the occasion , beares out the soule , not onely without blame , but with great praise , in such seeming distempers . It is the glory of a Christian to be carried with full saile , and as it were with a spring tide of affection . So long as the streame of affection runneth in the due channell , and if there bee great occasions for great motions , then it is fit the affections should rise higher , as to burne with zeale , to be sicke of love , to be more vile for the Lord , as David ; to be counted out of our wits with Saint Paul to further the cause of Christ and the good of soules . Thus we may see , the life of a poore Christian in this world , 1. he is in great danger if hee be not troubled at all . 2. when he is troubled , he is in danger to be over troubled . 3. when he hath brought his soule in tune againe , hee is subject to new troubles . Betwixt this ebbing and flowing there is very little quiet . Now because this cannot bee done without a great measure of Gods Spirit , our helpe is to make use of that promise of giving the holy Ghost to them that aske it . To teach us when , how long , and how much to grieve : and when , and how long , and how much to rejoyce ; the Spirit must teach the heart this , who as he moved upon the waters before the Creation , so hee must move upon the waters of our soules , for wee have not the command of our owne hearts . Every naturall man is carried away with his flesh and humours , upon which the devill rides , and carries him whither he list ; he hath no better comsellors then flesh and blood , and Sathan counselling with them . But a godly m●…n is not a slave to his carnall affections , but ( as David here ) labours to bring into captivity the first moti●… of sinne in his heart . CAP. IX . Of the soules disquiets , Gods dealings , 〈◊〉 power to containe our selves in order . MOreover we see , that the soule 〈◊〉 disquiets proper to it selfe , besides th●… griefes of Sympathy that arise from the bodie ; for here the soule complaines 〈◊〉 the soule it selfe , as when it is out of the body it hath torments and joyes of its owne . And if these troubles of the soule be not well cured , then by way of fellowship and redundance they will affect the outward man , and so the whole man shall bee inwrapt in miserie . From whence we further see , that God , when he will humble a man , needs not fetch forces from without , if hee let but our owne hearts loose , wee shall have trouble and worke enough , though we were as holy as David , God did not onely exercise him with a rebellious sonne out of his owne loynes , but with rebellious risings out of his own heart . If there were no enemie in the world , nor devill in hell , we carry that within us , that if it be let loose will trouble us more then all the world besides . Oh that the proud creature should exalt himselfe against God , and runne into a voluntary course of provoking him , who cannot onely raise the humours of our bodies against us , but the passions of our mindes also to torment us ! Therefore it is the best wisedome not to provoke the great God , for are wee stronger then he , that can raise our selves against our selves ? and worke wonders not onely in the great world , but also in the little world , our soules and bodies when he pleases ? We see likewise hence a necessity of having something in the soule above it selfe , it must be partaker of a diviner nature then it selfe ; otherwise , when the most refined part of our soules , the very spirit of our mindes is out of frame , what shall bring it in againe ? Therefore we must conceive in a godly man , a double selfe , one which must be denied , the other which must denie ; one that breeds all the disquiet , and another that stilleth what the other hath raised . The way to still the soule , as it is under our corrupt selfe , is not to parlee with it , and divide government for peace sake , as if wee should gratifie the flesh in something , to redeeme liberty to the spirit in other things ; for we shall finde the flesh will be too encroching . Wee must strive against it , not with subtilty and discourse , so much , as with peremptory violence silence it and vexe it : An enemy that parlees will yeeld at length . Grace is nothing else but that blessed power , whereby as spirituall , wee gaine upon our selves as carnall . Holy love is that which wee gaine of selfe-love ; and so joy , and delight , &c. Grace labours to winne ground of the old man , untill at length it be all in all ; Indeed wee are never our selves perfectly , till we have wholly put off our selves . Nothing should bee at a greater distance to us then our selves . This is the reason why carnall men that have nothing above themselves but their corrupt selfe , sinke in great troubles , having nothing within to uphold them , whereas a good man is wiser then himselfe , holier then himselfe , stronger then himselfe , there is something in him more then a man. There be evills that the spirit of man alone out of the goodnesse of nature cannot beare , but the spirit of man assisted with an higher spirit , will support and carry him through . It is a good trial of a mans condition to know what he esteemes to be himselfe . A godly man counts the inner man , the sanctified part , to be himselfe , whereby hee stands in relation to Christ and a better life . Another man esteemes his contentment in the world , the satisfaction of his carnall desires , the respect hee findes from men by reason of his parts , or something without him , that he is master of , this he counts himselfe , and by this hee values himselfe , and to this he makes his best thoughts and endevours serviceable ; And of crosses in these things he is most sensible , and so sensible , that he thinks himself undone if hee seeth not a present issue out of them . That which most troubles a good man in all troubles , is himselfe , so farre as he is unsubdued ; he is more disquieted with himselfe , than with all troubles out of himselfe ; when hee hath gotten the better once of himselfe , whatsoever falls from without , is light ; where the spirit is enlarged , it cares not much for outward bondage ; where the spirit is lightsome , it cares not much for outward darkenesse ; where the spirit is setled , it cares not much for outward changes ; where the spirit is one with it selfe , it can beare outward breaches ; where the spirit is sound , it can beare outward sicknesse . Nothing can bee very ill with us , when all is well within . This is the comfort of a holy man , that though hee bee troubled with himselfe , yet by reason of the spirit in him which is his better selfe , hee workes out by degrees , what ever is contrary . As Spring-water being cleere of it selfe , workes it selfe cleane , though it be troubled by something cast in ; as the Sea will endure no poysonfull thing , but casts it upon the shore . But a carnall man is like a Spring corrupted , that cannot worke it selfe cleare , because it is wholly tainted ; his eye and light is darknesse , and therefore no wonder if hee seeth nothing . Sinne lieth upon his understanding , and hinders the knowledge of it selfe ; it lies close upon the will , and hinders the striving against it selfe . True selfe that is worth the owning , is when a man is taken into a higher condition and made one with Christ , and esteemes neither of himselfe nor others , as happy for any thing according to the flesh . 1. Hee is under the law and government of the Spirit , and so farre as he is himselfe , works according to that principle : 2. He labours more and more to be transformed into the likenesse of Christ , in whom hee esteemeth that hee hath his best being . 3. He esteemes of all things that befall him , to bee good or ill , as they further or hinder his best condition . If all bee well for that , hee counts himselfe well , whatsoever else befals him . Another man when hee doth any thing that is good , acts not his owne part ; but a godly man when hee doth good , is in his proper element ; what another man doth for by ends and reasons , that hee doth from a new nature ; which if there were no Law to compell , yet would moove him to that which is pleasing to Christ. If hee bee drawen aside by passion or temptation , that hee judgeth not to bee himselfe , but taketh a holy revenge on himselfe for it , as being redeemed and taken out from himselfe ; hee thinkes himselfe no debtor , nor to owe any service to his corrupt selfe . That which he plots and projects and works for is , that Christ may rule every where , and especially in himselfe , for he is not his owne but Christs , and therefore desires to bee more and more emptied of himselfe , that Christ might bee all in all in him . Thus we see , what great use there is of dealing with our selves , for the better composing and setling of our souls . Which though it bee a course without glory and ostentation in the world , as causing a man to retire inwardly into his owne breast , having no other witnesse but God and himselfe ; and though it bee likewise irksome to the flesh , as calling the soule home to it selfe , being desirous naturally to wander abroad , and be a stranger at home : Yet it is a course both good in it selfe , and makes the soule good . For by this meanes the judgement is exercised and rectified , the will and affections ordered , the whole man put into an holy frame fit for every good action . By this the tree is made good , and the fruit cannot but be answerable ; by this the soule it selfe is set in tune , whence there is a pleasant harmony in our whole conversation . Without this , wee may doe that which is outwardly good to others , but wee can never bee good our selves . The first justice begins within , when there is a due subjection of all the powers of the soule to the spirit , as sanctified and guided by Gods Spirit ; when justice and order is first established in the soule , it will appeare from thence in all o●… dealings . Hee that is at peace in himselfe , will bee peaceable to others , peaceable in his family , peaceable in the Church , peaceable in the State ; The soule of a wicked man is in perpetuall sedition ; being alwayes troubled in it selfe , it is no wonder if it be troublesome to others . Unity in our selves is before union with others . To conclude this first part , concerning intercourse with our selves . As wee desire to enjoy our selves , and to live the life of men , and of Christians , which is , to understand our wayes : as we desire to live comfortably , and not to be accessary of yeelding to that sorrow which causeth death : As wee desire to answere GOD and our selves , when we are to give an account of the inward tumults of our soules : As we desire to be vessells prepared for every good worke , and to have strength to undergoe any crosse : As we desire to have healthy soules , and to keep a Sabbath within our selves : As wee desire not onely to doe good , but to be good in our selves : So let us labour to quiet our soules , and often ask a reason of our selves , Why we should not be quiet ? CAP. X. Meanes not to bee overcharged 〈◊〉 sorrow . TO helpe us further herein , besid●… that which hath beene formerly spoken , 1. Wee must take heed of building an ungrounded confidence of happinesse for time to come : which ma●… us when changes come , 1. Unacquainted with them ; 2. takes away expectation of them ; 3. and preparati●… for them . When any thing is strange and sudden , and lights upon us unfurnished and unfenced , it must needs p●… our spirits out of frame . It is good therefore to make all kinde of troubles familiar to us , in our thoughts at least , and this will breake the force of them . It is good to fence our soules before-hand against all assaults , as men use to keepe out the Sea , by raising bankes ; and if a breach bee made , to repaire 〈◊〉 presently . We had need to maintaine a strong Garrison of holy Reasons against the assaults of strong passions ; wee may hope for the best , but feare the worst , and prepare to beare whatsoever . We say that a set diet is dangerous , because variety of occasions will force us upon breaking of it : So in this world of changes , wee cannot resolve upon any certaine condition of life , for upon alteration the minde is out of frame . We cannot say this or that trouble shall not befall , yet we may by helpe of the Spirit , say , nothing that doth befall , shall make mee doe that which is unworthy of a Christian : That which others make easie by suffering , that a wise man maketh easie by thinking of beforehand . If we expect the worst : when it comes , it is no more than wee thought of . If better befals us , than it is the sweeter to us , the lesse wee expected it . Our Saviour foretels the worst : In the world you shall have tribulation , therefore looke for it , but then hee will not leave us . Satan deludes with faire promises : but when the contrary falls out , hee leave his followers in their distresses . Wee desire peace and rest , but wee seeke i●… not in its owne place ; there is a rest for Gods people , but that is not here , nor yet , but it remaines for them ; they rest fr●… their labours , but that is after they are dead in the Lord. There is no sound rest till then . Yet this caution must be remembred , that wee shape not in o●… fancies such troubles as are never likely to fall out , It comes either from weaknesse or guiltinesse , to feare shaddowes . We shall not need to make crosses , they will ( as we say of foule weather ) come before they be sent for . How many evills doe people feare , from which they have no further hurt , then w●… is bred onely by their causelesse fea●… . Nor yet if they be probable , must wee thinke of them so , as to be altogether so affected , as if undoubtedly they would come , for so wee give certaine strength to an uncertaine crosse , and usurpe upon God , by anticipating th●… which may never come to passe . It was rashnesse in David to say , I sh●… one day perish by the hand of Saul . If they be such troubles , as will certainely come to passe , as parting with friends and contentments ( at least ) by death ; than I thinke of them so , as not to be much dismayed , but furnish thy heart with strength before-hand that they may fall the lighter . 2. Thinke of them so , as not to give up the bucklers to passion , and lye open as a faire marke for any uncomfortable accident to strike to the heart ; nor yet so think of them as to despise them , but to consider of Gods meaning in them , and how to take good by them . 3. Thinke of the things we enjoy , so as to moderate our enjoying of them , by considering there must be a parting , and therefore how wee shall bee able to beare it when it comes . 2. If we desire not to be overcharged with sorrow , when that which we feare is fallen upon us , we must then before-hand looke that our love to any thing in this world , shoot not so farre , as that , when the time of severing commeth , we part with so much of our hearts by that rent . Those that love too 〈◊〉 will alwayes grieve too much . It is t●… greatnesse of our affections which c●… seth the sharpnesse of our afflictions . 〈◊〉 that cannot abound without pride a●… high-mindednesse , will not want wi●… out-too-much dejectednesse . Love 〈◊〉 planted for such things as can retu●… love : and make us better by loving them , wherein we shall satisfie our lo●… to the full . It is pitty so sweet an affection should be lost : So sorrow is 〈◊〉 sinne , and for other things as they m●… sinne the more bitter to us . The 〈◊〉 of a Christian should be a meditati●… how to unloose his affections from inferiour things ; hee will easily die that 〈◊〉 dead before in affection . But this will never be unlesse the soule seeth some thing better than al things in the world , upon which is may bestow it selfe . In that measure our affections die in the●… excessive motion to things below , 〈◊〉 they are taken up with the love and admiration of the best things . He that 〈◊〉 much in heaven in his thoughts , is free from being tossed with tempest here below ; the top of those mountaines that are above the middle Region , are so quiet , as that the lightest things ( as ashes ) lie still and are not moved . The way to mortifie earthly members that bestirre themselves in us , is to mind things above , The more the wayes of wisedome lead us on high , the more wee avoyd the snares below . In the uncertainty of all events here , labour to frame that contentment in and from our owne selves , which the things themselves wil not yeeld ; frame peace by freeing our hearts from too much feare , and riches by freeing our hearts from covetous desires . Frame a sufficiencie out of contentednesse ; If the soule it self be out of tune , outward things will doe no more good than a faire shooe to a gouty foote . And seeke not our selves abroad out of our selves in the conceits of other men . A man shall never live quietly , that hath not learned to be set light by of others . He that is little in his owne eyes , will not be troubled to be little in the eyes of others . Men that set too high a price upon themselves , when others will not come to their price , are discontent . Those whose condition i●… above their worth , & their pride above their condition , shall never want sorrow ; yet wee must maintaine our authority and the Image of God in our places , for that is Gods and not ours , and we ought so to carrie our selves as we approve our selves to their consciences , though we have not their good words ; Let none despise thy youth , saith Saint Paul to Timothy , that is , Walke s●… before them as they shall have no cause . It is not in our owne power what other men thinke or speake , but it is in o●… power ( by Gods grace ) to live so , th●… none can thinke ill of us , but by slandering , and none beleeve ill but by too much credulity . 3. When any thing seiseth upon us , wee must take heed we mingle not o●… owne passions with it ; wee must 〈◊〉 ther bring sinne to , nor mingle 〈◊〉 with the suffering : for that wil trouble the spirit , more than the trouble it 〈◊〉 We are more to deale with our ow●… hearts , than with the trouble it selfe . We are not hurt till our soules be hurt . God will not have it in the power of any creature to hurt our soules , but by our owne treason against our selves . Therfore we should have our hearts in continuall jealousie , for they are ready to deceive the best . In suddaine encounters , some sinne doth many times discover it selfe , the seed whereoflyeth hid in our natures , which wee thinke our selves very free from . Who would have thought the seeds of murmuring had lurked in the meeke nature of Moses ? That the seeds of murther had lurked in the pittifull heart of David ? That the seeds of deniall of Christ had lyen hid in the zealous affection of Peter towards Christ ? If passions breake out from us , which we are not naturally enclined unto , and over which by grace wee have got a great conquest ; how watchfull need wee be over our selves in those things , which by temper , custome , and company , wee are carried unto ? and what cause have wee to feare continually that wee are worse than we take our selves to be ? There are many unruly passions lye hid in us , untill they be drawne out by something that meeteth with them ; either I by way of opposition , as when the truth of God spiritually unfolded , meets with some beloved corruption , it swelleth bigger ; the force of Gunpowder is not knowne untill some sparke light on it ; and oftentimes the stillest natures ( if crossed ) discover the deepest corruptions . Sometimes it is drawne out by dealing with the opposite spirits of other men . Oftentimes retyred men know not what lies hid in themselves . 2. Sometimes by crosses , as many people whilest the freshnesse and vigour of their spirits lasteth , and while the flower of age , and a full supply of all things continueth , seeme to be of●… pleasing and calme disposition ; b●… afterwards when changes come , like Iobs wife , they are discovered . Th●… that which in nature is unsubdued , openly appeares . 3. Temptations likewise have a searching power to bring that to light in us which was hidden before . Sathan hath beene a winnower , and a sister , of old : hee thought if Iob had beene but touched in his body , hee would have cursed God to his face . Some men out of policie conceale their passion , untill they see some advantage to let it out ; as Esau smoothered his hatred untill his fathers death . When the restraint is taken away , Men ( as wee say ) shew themselves in their pure naturalls ; unloose a Tyger or a Lyon , and you know what he is . 4. Further , let us see more every day into the state of our owne soules ; what a shame is it that so nimble and swift a spirit as the soule is , that can mount up to heaven , & from thence come downe into the earth in an instant , should whilest it lookes over all other things over-looke it selfe ? that it should bee skilfull in the story ( almost ) of all times and places , and yet ignorant of the story of it selfe ? that we should know what is done in the Court and Countrey , and beyond the Seas , and be ignorant of what is done at home in our owne hearts ? that we should live knowne to others , and yet die unknowne to our selves ? that we should be able to give account of any thing better then of our selves to our selves ? This is the cause why we stand in our owne light ; why wee thinke better of our selves than , others , and better then is cause . This is that which hindreth all reformation , for how can wee reforme that which wee are not willing to see , and so wee lose one of the surest evidences of our sincerity , which is , a willingnesse to search into our hearts , and to bee searched by others . A sincere heart will offer it selfe to triall . And therefore let us sift our actions , and our passions , and see what is flesh in them , and what is spirit , and so separate the precious from the vile . It is good likewise to consider what sinne we were guilty of before , which moved GOD to give us up to excesse in any passion , and wherein we have grieved his Spirit ; Passion will bee 〈◊〉 moderate , when thus it knowes , it must come to the triall and censure . This course will either make us weary of passion , or else passion will make us weary of this strict course . Wee shall find it the safest way to give our hearts no rest , till we have wrought on them to purpose , and gotten the mastery over them . When the soule is invred to this dealing with it selfe , it will learne the skill to command , and passions will be soone commanded , as being invred to be examined and checked ; As wee see doggs , and such like domesticall creatures , that will not regard a stranger , yet will be quieted in brawles presently , by the voice of their Master , to which they are accustomed . This fits us for service . Unbroken spirits are like unbroken horses , unfit for any use , untill they be thorowly subdued . 5. And it were best to prevent ( as much as in us lieth ) the very first risings , before the soule bee overcast ; Passions are but little motions at the first , but grow as Rivers doe , greater and greater , the further they are carried from their Spring . The first risings are the more to bee looked unto , because there is most danger in them , and we have least care over them . Si●… like rust , or a Canker , will by little a●… little eate out all the graces of the soule There is no staying when we are once downe the hill till we come to the bottome . No sin but is easier kept out , t●… driven out . If wee cannot prevent wicked thoughts , yet wee may deny them lodging in our hearts . It is our giving willing entertainment to sinfull motions , that increaseth guilt , and hinder●… our peace . It is that which moveth God to give us up to a further degree of evill affections . Therefore what we are afraid to doe before men , we should bee afraid to thinke before God. It would much further our peace to keep our judgements cleare , as being the eye of the soule , whereby we may discerne in every action and passion , what is good , and what is evill : as likewise to preserve rendernesse of heart , that may checke us at the first , and not brooke the least evill being discovered . When the heart begins once to be kindled , it is easie to smother the smoke of passion , which otherwise will fume up into the head , and gather into so thicke a cloud , as wee shall lose the sight of our selves , and what is best to bee done . And therefore David here labours to take up his heart at the first ; his care was to crush the very first insurrections of his soule , before they came to break forth into open rebellion ; stormes we know rise out of little gusts . Little risings neglectd , cover the soule before wee are aware . If wee would checke these risings and stifle them in their birth , they would not breake out afterwards to the reproach of Religion , to the scandall of the weake , to the offence of the strong , to the griefe of Gods Spirit in us , to the disturbance of our owne spirits in doing good , and to the disheartning of us in troubling of our inward peace , and thereby weakning our assurance . Therefore let us stop beginnings as much as may be ; and so soone as they begin to rise , let us begin to examine what raised them , and whither they are about to carry us . The way to be still , is to examine o●… selves first . And then censure what stands not with reason . As David doth , when he had given way to unbefitting thoughts of Gods providence , So foolish , saith he , was I , and as a 〈◊〉 before thee . Especially , then looke to these sinfull stirrings , when thou art to deale with God. I am to have communion with a God of peace ; What then doe turbulent thoughts and affections i●… my heart ? I am to deale with a patie●… God , why should I cherish reveng●… thoughts ? Abraham drove away t●… birds from the sacrifice , Gen. 15. 11. Troublesome thoughts like birds 〈◊〉 come before they be sent for , but they should finde entertainment accordingly . 6. In all our grievances , let us lo●… to something that may comfort us , 〈◊〉 well as discourage : looke to that wee enjoy , as well as that wee want . As i●… prosperity God mingles some crosses to diet us ; so in all crosses there 〈◊〉 something to comfort us . As there is a vanity lies hid in the best worldly good : So there is a blessing lies hid in the worst worldly evill . GOD usually maketh up that with some advantage in another kinde , wherein wee are inferiour to others . Others are in greater place , So they are in greater danger . Others bee richer , so their cares and s●…res be greater ; the poore in the world may bee richer in faith than they . The soule can better digest and master a low estate than a prosperous , and is under some abasement i●… is in a lesse distance from God. Others are not so afflicted as we , than they have lesse experience of Gods gracious power than wee . Others may have more healthy bodies , but soules lesse weaned from the world . We would not change conditions with them , so as to have their spirits with their condition ? For one halfe of our lives , the meanest are as happy and free from cares , as the greatest Monarch : that is , whilest both sleepe ; and usually the sleepe of the one , is sweeter than the sleepe of the other . What is all that the earth ca●… afford us , if God deny health ? and this a man in the meanest condition may enjoy . That wherein one man diff●… from another , is but title , and but for a little time ; Death levelleth all . There is scarce any man , but the good hee receives from God is more than the ill hee feeles , if our unthankfull hearts would suffer us to thinke 〈◊〉 Is not our health more than our sickenesse ? doe we not enjoy more than we want , I meane , of the things that are necessary ? Are not our good dayes more than our evill ? but we would go to heaven upon Roses , and usually o●… crosse is more taken to heart , than 〈◊〉 hundred blessings . So unkindly 〈◊〉 deale with God. Is God indebted to us , doth hee owe us any thing ? those that deserve nothing , should be cont●… with any thing . Wee should looke to others as good as our selves ( as well as to our selves ) and than we shall see it is not our owne case onely ; who are we that we should looke for an exempted condition from those troubles which God 's dearest children are addicted unto . Thus when we are surprised contrary to our looking for and liking , wee should study rather how to exercise some grace , than give way to any passion . Thinke , now is a time to exercise our patience , our wisedome , and other graces . By this meanes wee shall turne that to our greatest advantage , which Satan intendeth greatest hurt to us by . Thus we shall not onely master every condition , but make it serviceable to our good . If nature teach Bees , not onely to gather hony out of sweet flowers , but out of bitter : Shall not grace teach us to draw even out of the bitterest condition , something to better our soules ? We learne to tame all creatures , even the wildest , that wee may bring them to our use ; and why should wee glve way to our owne unruly passions ? 7. It were good to have in our eye , the beauty of a well ordered soule , and wee should thinke that nothing in this world is of sufficient worth to put us out of frame . The sanctified so●… should be like the Sunne in this , whi●… though it worketh upon all these in●… riour bodies , and cherisheth them 〈◊〉 light and influence ; yet is not mov●… nor wrought upon by them againe , b●… keepeth its owne lustre and distance●… ▪ So our spirits being of a heave●… breed , should rule other things bene●… them , and not be ruled by them . It 〈◊〉 a holy state of soule to bee under t●… power of nothing beneath it selfe ; A●… we stirred ? than consider , It this m●…ter worth the losse of my quiet ? Wh●… wee esteeme , that wee love , what wee love , we labour for ; And therefore 〈◊〉 us esteem highly of a cleare calme temper , whereby we both enjoy our God , and our selves , and know how to ra●… all things else . It is against nature f●… inferiour things to rule that , which th●… wise Disposer of all things hath set above them . Wee owe the flesh neither suit nor service , wee are no debt●… to it , The more wee set before the so●… that quiet estate in heaven , which t●… soules of perfect men now enjoy , and it selfe ere long shall enjoy there , The more it will be in love with it , and endevour to attaine unto it . And because the soule never worketh better , than when it is raised up by some strong and sweet affection ; let us looke upon our nature , as it is in Christ , in whom it is pure , sweet , calme , meeke , every way lovely . This sight is a changing sight , love is an affection of imitation , we affect a likenesse to him we love . Let us learne of Christ to be humble and meeke , and then wee shall finde rest to our soules . The setting of an excellent idea and platforme before us , will raise and draw up our soules higher , and ●…ke us sensible of the least movings of spirit , that shall be contrary to that , the attainement whereof wee have in our desires . He will hardly attaine to meane things , that sets not before him higher perfection . Naturally we love to see symetry and proportion , even in a dead picture , and are much taken with some curious peece . But why should wee not rather labour to keepe the affections of the soule in due proportion ? Seeing a me●… and well ordered soule is not on●… lovely in the sight of men and Ang●… but is much set by , by the great Go●… himselfe . But now the greatest care●… those that set highest price upon the●… selves is , how to compose their o●… ward carriage in some gracefull m●…ner , never studying how to compose their spirits ; and rather how to 〈◊〉 the deformity of their passions then 〈◊〉 cure them . Whence it is that the fou●… inward vices are covered with the fairest vizards , and to make this the worse , all this is counted the b●… breeding . The He●…wes placed all their happinesse in peace , and when they wo●… comprise much in one word , they would wish peace . This was that the Angels brought newes of from heav●… at the birth of Christ. Now peace 〈◊〉 seth out of quietnesse and order , a●… God that is the God of peace , is the God 〈◊〉 order first . What is health , but when 〈◊〉 the members are in their due posit●… and all the humors in a setled quie●… Whence ariseth the beauty of the world , but from that comely order wherein every creature is placed ; the more glorious and excellent creatures above , and the lesse below ? So it is in the soule ; the best constitution of it is when by the Spirit of God it is so ordered , as that all be in subjection to the Law of the minde . What a sight were it for the feet to be where the head is , and the earth to be where the heaven is , to see all turned upside downe ? And to a spirituall eye it seemes as great a deformity , to see the soule to be under the rule of sinfull passions . Comelinesse riseth out of the fit proportion of divers members to make up one body , when every member hath a beauty in it selfe , and is likewise well suited to other parts ; A faire face and a crooked body , comely upper parts , and the lower parts uncomely , suit not well ; because comelinesse stands in onenesse , in a fit agreement of many parts to one ; when there is the head of a man , and the body of a beast , it is a monster in nature ; And is it not as monstrous for to have an understanding head , and a fierce untame●… heart ? It cannot but raise up a holy indignation in us against these risings , when wee consider how unbeseeming they are ; What doe these base pass●… in a heart dedicated to God , and given up to the government of his Spirit ? what an indignity is it for Princes to goe a foot , and servants on horse-ba●… for those to rule , whose place is to 〈◊〉 ruled ? as being good attendants , b●… bad guides . It was Chams curse to be●… sevant of servants . 8. This must be strengthned with a strong selfe-denial , without which there can be no good done in Religion . There be two things that most trouble us in the way to heaven ; corruption within us , and the crosse without 〈◊〉 , that which is within us must be deni●… , that that which is without us may b●… endured . Otherwise we cannot follow him by whom wee looke to be saved The gate , the entrance of Religion , 〈◊〉 narrow , we must strip our selves of o●… selves before we can enter ; if we bring any ruling lust to Religion , it wil prove a bitter root of some grosse sinne , or of apostacie and finall desperation . Those that sought the praise of men , more than the praise of God , could not beleeve , because that lust of ambition , would , when it should be crossed , draw them away . The young man thought it better for Christ to lose a Disciple , than that hee should lose his possession , and therefore went away as hee came : The third ground came to nothing , because the Plough had not gone deepe enough to breake up the rootes , whereby their hearts were fastned to earthly contentments . This selfe-deniall wee must carry with us through all the parts of Religion , both in our active and passive obedience ; for in obedience there must be a subjection to a superiour , but corrupt selfe , neither is subject , nor can be , it will have an oare in every thing , and maketh every thing , yea , Religion serviceable to it self . It is the Idol of the world , or rather the god that is set highest of all in the soule ; & so God himselfe is made but an Idol . It is hard to deny a friend who is another selfe , harder to deny a wife that lyeth in the bosome , but most hard to deny our selves . Nothing so neere us as our selves to our selves , and yet nothing so farre off . Nothing so deare , & yet nothing so malicious & troublesome . Hypocrites would part with the fruit of their body , sooner than the sinne of their soules . CAP. XI . Signes of victory over our selves , and of 〈◊〉 subdued spirit . BVt how shall we know , whether we have by grace got the victory over our selves or not ? I answer , if in good actions we stand not so much upon the credit of the action , as upon the good that is done . What we doe as unto God , wee looke for acceptance from God. It was Ion●… his fault to stand more upon his owne reputation , than the glory of Gods mercy . It is a prevailing signe , when though there be no outward encouragements , Nay , though there be discouragements , yet wee can rest in the comfort of a good intention . For usually inward comfort is a note of inward sincerity . Iehu must be seene , or else all is lost . 2. It is a good evidence of some prevailing , when upon Religious grounds wee can crosse our selves in those things unto which our hearts stand most affected , this sheweth wee reserve GOD his owne place in our hearts . 3. When being privie to our owne inclination and temper , wee have gotten such a supply of spirit , as that the grace which is contrary to our temper appeares in us . As oft wee see , none more patient , than those that are naturally enclined to intemperancie of passion , because naturall pronenesse maketh them jealous over themselves . Some , out of feare of being over-much moved , are not moved so much as they should be : This jealousie stirreth us up to a carefull use of all helps ; Where grace is helped by nature , there a little grace will goe farre ; but where there is much untowardnesse of nature , there much grace is not so well discerned . Sowre wines need much sweetning . And that is most spirituall which hath least helpe from nature , and is wonne by prayer and paines . 4. When wee are not partiall when the things concerne our selves . Da●… could allow himselfe another m●… wife , and yet judgeth another m●… worthy of death for taking away a p●… mans lambe . Men usually favour themselves too much , when they are Chancellors in their owne cause , and measure all things by their private interest . Hee hath taken a good degree in Christs Schoole , that hath learned to forget himselfe here . 5. It is a good signe , when upō discovery of selfe-feeking we can gaine upon our corruption ; and are willing to search and to be searched , what our inclination is , and where it faileth . Th●… which we favour , we are tender of , 〈◊〉 must not be touched . A good heart , when any corruption is discovered by a searching Ministry , is affected as if it had found out a deadly enemy . Touchinesse and passion argues guilt . 6. This is a signe of a mans victory over himselfe , when hee loves health and peace of body and minde , with a supply of all needfull things , chiefly for this end , that hee may with more freedome of spirit serve God in doing good to others . So soone as grace entreth into the heart , it frameth the heart to be in some measure publique : and thinks it hath not its end , in the bare enjoying of any thing , untill it can improve what it hath for a further end . Thus to seeke our selves , is to deny our selves , and thus to deny our selves , is truely to seeke our selves . It is no selfe-seeking , when wee care for no more then that , without which we cannot comfortably serve God. When the soule can say unto GOD , Lord as thou wouldest have mee serve thee in my place ; so grant me such a measure of health and strength , wherein I may serve thee . But what if God thinks it good , that I shall serve him in weaknesse , and in want , and suffering . Then , it is a comfortable signe of gaining over our owne wills , when we can yeeld our selves to bee disposed of by God , as knowing best what is good for us . There is no condition but therein we may exercise some grace , and honour GOD in some measure . Yet because some enlargement of conditi●… is ordinarily that estate wherein wee are best able to doe good in ; wee may in the use of meanes desire it , and upon that , resigne up our selves wholly unto GOD , and make his will our will , without exception or reservation , and care for nothing more than wee can have with his leave and love . This I●… had exercised his heart unto ; where ▪ upon in that great change of condition , hee sinned not , that is , fell not into the sinnes incident to that dejected and miserable state ; into sinnes of rebellion and discontent . He caried his crosses comely , with that stayednesse and resignednesse , which became a holy man. 7. It is further a cleare evidence of a spirit subdued , when wee will discover the truth of our affection towards God and his people , though with censure of others . David was content to endure the censure of neglecting the state and Majesty of a King , out of joy for setling the Arke . Nehemiah could not dissemble his griefe for the ruines of the Church , though in the Kings presence : It is a comfortable signe of the wasting of selfe-love , when wee can be at a point what becomes of our selves , so it goe well with the cause of God and the Church . Now the way to prevaile still more over our selves , ( as when we are to do or suffer any thing , or withstand any person in a good cause , &c. ) is , not to thinke that we are to deale with men , yea , or with Devils so much as with our selves . The Saints resisted their enemies to death , by resisting their owne corruptions first : if we once get the victory over our selves , all other things are conquered to our ease . All the hurt Satan and the world doe us , is , by correspondency with our selves . A●… things are so farre under us , as wee a●… above our selves . For the further subduing of our selves , it is good to follow sinne to the first Hold and Castle , which is corrup●… nature ; The streames will leade us to the Spring head : Indeed the most apparant discovery of sinne is in the outward carriage ; wee see it in the fr●… before in the root ; as wee see grace in the expression before in the affection : But yet wee shall never hate sinne thorowly , untill we consider it in the poysoned root from whence it ariseth . That which least troubles a natural man , doth most of all trouble a tr●… Christian ; A naturall man is sometimes troubled with the fruit of his corruption , and the consequents of guilt and punishment that attend it ; but a true hearted Christian , with corruption it selfe ; this drives him 〈◊〉 complaine with St. Paul , O wr●… man that I am , who shall deliver me , 〈◊〉 from the members onely , but from 〈◊〉 body of death ? Which is as noysom●… to my soule , as a dead carrion is to my senses ; which together with the members , is marvellously nimble and active ; and hath no dayes , or houres , or minuits of rest ; alwayes laying about it to enlarge it selfe , and like spring-water , which the more it issueth out , the more it may . It is a good way , upon any particular breach of our inward peace , presently to have recourse to that which breeds and foments all our disquiet . Lord , what doe I complaine of this my unruly passion ? I carry a nature about me subject to breake out continually opon any occasion ; Lord , strike at the root , and dry up the fountaine in mee . Thus David doth arise from the guilt of those two foule sinnes , of Murther and Adultery ; to the sinne of his nature , the root it selfe ; As if hee should say , Lord , it is not these actuall sinnes that defile mee onely ; but if I looke backe to my first conception , I was tainted in the spring of my nature . This is that here which put Davids soule so much out of frame ; For from whence was this contradiction ? An●… whence was this contradiction so unwearied , in making head againe and againe against the checks of the spirit , in him ? Whence was it that Corruptio●… would not be said Nay ? Whence were these sudden and unlookt for objections of the flesh ? But from the remainder of old Adam in him , which like a Michel within us is either scofing 〈◊〉 the wayes of God ; or as Iobs wife , fretting and thwarting the motions of Gods spirit in us ; which prevailes the more , because it is homebred in 〈◊〉 : whereas holy motions are strangers to most of our soules . Corruption is loth that a new commer in should take so much upon him as to controule : As the Sodomites thought much that Lot being a stranger should intermeddle amongst them . If God once leave us as heedid Hezekiah to trie what is in us , what should he find but darknesse , rebellion , unrulinesse , doubtings , &c. in the best of us ? This flesh of ours hath principles against all Gods principles , and lawes against all Gods lawes , and reasons against all GODS reasons . Oh! if wee could but one whole houre seriously think of the impure issue of our hearts , it would bring us downe upon our knees in humiliation before God. But wee can never whilest we live , so thorowly as we should , see into the depth of our deceitfull hearts , nor yet bee humbled enough for what we see ; For though we speake of it and confesse it , yet we are not so sharpned against this corrupt flesh of ours , as wee should . How should it humble us , that the seeds of the vilest sinne , even of the Sinne against the holy Ghost is in us ? and no thanke to us that they breake not out . It should humble us to heare of any great enormous sinne in another man , considering what our owne nature would proceed unto if it were not restrained . We may see our owne nature in them as face answering face ; If God should take his Spirit from us , there is enough in us to defile a whole world ; And although wee bee ingrafted into Christ , yet wee carry about us a relish of the old stocke still . David was a man of a good naturall constitution ; and for grace , a man after Gods ow●… heart , and had got the better of himselfe in a great measure , and had learned to overcome himselfe in matter of revenge , as in Sauls case : yet now wee see the vessell is shaken a little , and the dregs appeare that were in the bottome before . Alas , wee know not our o●… hearts , till we plow with Gods hei●… till his Spirit bringeth a light into our soules . It is good to consider how this impure spring breaks out diversly , in the divers conditions wee are in ; there is no estate of life , nor no action wee undertake , wherein it will not put forth it selfe to defile us : It is so full of poyson that it taints whatsoever wee doe , both our natures , conditions , and actions . In a prosperous condition ( like D●…vid ) we thinke we shall never be 〈◊〉 Under the Crosse the soule is troubled 〈◊〉 drawne to murmur , and to be sulle●… and sink downe in discouragement , 〈◊〉 be in a heat almost to blasphemy , 〈◊〉 weary of our callings , and to qua●… with every thing in our way . See 〈◊〉 folly and fury of most men in this , for ●…s silly wormes to contradict the great God : And to whose perill is it ? Is it not our own ? Let us gather our selves , with all our wit and strength together , Alas , what can wee doe but provoke him , and get more stripes ? Wee may be sure hee will deale with us , as wee deale with our children , if they be froward and unquiet for lesser matters , we will make them cry and be sullen for something : Refractory stubborne horses are the more spurred , and yet shake not off the rider . CAP. XII . Of originall righteousnesse , naturall corruption , Satans joyning with it , and our duty thereupon . §. 1. BVt here marke a plot of spirituall treason ; Sathan joyning with our corruption , setteth the wit on worke to perswade the soule , that this inward rebellion is not so bad , because it is naturall to us , as a condition of nature , rising out of the first principles in our creation , and was curbed in by the bridle of original righteousnesse , which they would have accessary and supernaturall , and therefore alledge that concupiscence is lesse odious and more excusable in us , and so , no great danger in yeelding and betraying our Soule●… unto it , and by that meanes perswading us , that that which is our deadliest enemie , hath no harme in it , nor meaneth any to us . This rebellion of lusts against the understanding , is not naturall , as our nature came out of Gods hands at the first : For this being evill and the ca●… of evill , could not come from God wh●… is Good , and the cause of all good , and nothing but good : who upon the creation of all things pronounced them good , and after the creation of man pronounced of all things that they were very good . Now that which is ill and very ill , cannot be seated at the same time in that which is good and very good : God created man at the first , right , he of himselfe sought out many inventions . As God beautified the heaven with starres , and decked the earth with variety of plants , and hearbs , and flowers , So hee adorned man his prime creature here below , with all those endowments that were fit for a happy condition , and originall righteousnesse was fit and due to an originall and happy condition . Therefore as the Angels were created with all Angelicall perfections , and as our bodies were created in an absolute temper of all the humours ; so the soule was created in that sweet harmony wherein there was no discord , as an instrument in tune fit to be moved to any duty ; as a cleane neat glasse the soule represented Gods image and holinesse . §. 2. Therefore it is so farre , that concupiscence should be naturall , that the contrary to it , namely , Righteousnesse , wherein Adam was created , was naturall to him ; though it were planted in mans nature by God , and so in regard of the cause of it , was supernaturall , yet because it was agreeable to that happy condition , without which he could not subsist , in that respect i●… was naturall , and should have beene derived ( if hee had stood ) together with his nature , to his posterity . As hear i●… the ayre , though it hath its first impression from the heate of the Sunne , yet is naturall , because it agreeth 〈◊〉 the nature of that element : and though man be compounded of a spirituall and earthly substance , yet it is naturall that the baser earthly part should be subject to the Superiour , because where th●… is different degrees of worthinesse , it is fit there should be a subordination of the meaner to that which is in ord●… higher . The body naturally de●… food and bodily contentments , yet i●… a man indued with reason , this desire i●… governed so as it becomes not inor●…nate : A beast sinnes not in its appet●… because it hath no power above to order it . A man that lives in a soli●… place farre remote from company , may take his liberty to live as it pleas●… him ; but if he comes to live under the government of some well ordered Citie ; then hee is bound to submit to the ●…wes , and customes of that Citie , under penalty , upon any breach of order : So the risings of the soule , howsoever in other creatures they are not blameable , having no commander in themselves above them , yet in man they are to bee ordered by reason and judgement . Therefore it cannot be , that concupiscence should be naturall , in regard of the state of creation ; It was Adams sin which had many sinnes in the wombe of it , that brought this disorder upon the Soule ; Adams person first corrupted our nature , and nature being corrupted , corrupts our persons , and our persons being corrupted , encrease the corruption of our nature , by custome of sinning , which is another nature in us ; as a streame the farther it runnes from the spring head , the more it enlargeth its channell , by the running of lesser rivers unto it , untill it empties it selfe into the Sea ; So corruption , till it be overpowred by grace , swelleth bigger and bigger , so that though this disorder was not naturall , in regard of the first creation , yet since the fall it is become naturall , even as wee call that which is common to the whole kinde , and propagated from parents to their children , to bee naturall ; So that it is both naturall and against nature , naturall now , but against nature in its first perfection . And because corruption is naturall to us , therefore 1. we delight in it , whence it comes to passe , that our soules are carried along in an easie current , to the committing of any sinne without opposition . 2. Because it is naturall , therefore it is unwearied and restlesse , 〈◊〉 light bodies are not wearied in th●… motion upwards , nor heavie bodies i●… their motion downwards , nor a streame in its running to the Sea , because it 〈◊〉 naturall : Hence it is that the old man 〈◊〉 never tyred in the works of the flesh , 〈◊〉 never drawne dry . When men cannot act sinne , yet they will love sinne , and act it over againe by pleasing though●… of it , and by sinfull speculation suck out the delight of sinne ; and are grieved , not for their sinne , but because they want strength and opportunity to commit it ; If sinne would not leave them , they would never leave sinne . This corruption of our nature is not wrought in us by reason and perswasions , for then it might be satisfied with reasons , but it is in us by way of a naturall inclination , as iron is caried to the Loadstone ; And till our natures be altered , no reason will long prevaile , but our sinful disposition as a streame stopt for a little while , will breake out with greater violence . 3. Being naturall it needs no help , as the earth needs no tillage to bring forth weeds . Whē our corrupt nature is carried contrary to that which is good , it is caried of it selfe . As when Sathan lyes or murthers , it comes from his owne cursed nature ; and though Sathan joyneth with our corrupt nature , yet the pronenesse to sinne and the consent unto it , is of our selves . §. 3. But how shall we know , that Satan joynes with our nature , in those actions unto which nature it selfe is pro●… ? Then Satan addes his helpe , when 〈◊〉 nature is carried more eagerly then ordinary to sinne ; as when a streame runnes violently , wee may know t●… there is not onely the tide , but the winde that carrieth it . So in sudden and violent rebellious it is Satan that pusheth on nature 〈◊〉 to it selfe of God. A stone falls downward by its owne weight , but if it 〈◊〉 very swiftly , wee know it is thro●… downe by an outward mover . Though there were no Devill , yet our corrupt nature would act Satans part against 〈◊〉 selfe , it would have a supply of wickednesse , ( as a Serpent hath poyson ) from it selfe , it hath a spring to feed 〈◊〉 . But that man whilest he lives here 〈◊〉 not altogether excluded from hope 〈◊〉 happinesse , and hath a nature not 〈◊〉 large and capable of sinne as Sat●… whereupon hee is not so obstinate 〈◊〉 hating God , and working mischiefe as hee , &c. Otherwise there is for kinde the same cursed disposition , and malice of nature against true goodnes in man , which is in the devils and damned spirits themselves . It is no mitigation of sinne , to plead it is naturall , for naturall diseases ( as leprosies ) that are derived from Parents , are most dangerous , and least curable ; Neither is this any excuse , for because as it is naturall , so it is voluntary , not onely in Adam , in whose loines wee were , and therefore sinned ; but likewise in regard of our selves , who are so farre from stopping the course of sin either in our selves or others , that wee feed and strengthen it , or at least give more way to it , and provide lesse against it then wee should , untill wee come under the government of grace ; and by that meanes , we justifie Adams sinne , and that corrupt estate that followeth upon it , and shew , that if we had beene in Adams condition our selves , wee would have made that ill choice which hee made . And though this corruption of our nature be necessary to us , yet it is no violent necessity from an outward cause , but a necessity that we willingly pull upon our selves , and therefore ought the more to humble us ; for the more necessarily we sin , the more voluntarily , and the more voluntarily , the more necessarily ; the will putting it selfe voluntarilie into these fetters of sinne . Necessity is no plea , when the will is the immediate cause of any action : Mens hearts tell them they might rule their desires if they would ; For tell a man of any dish which hee liketh , that there is poyson in it , and he will not meddle with it ; So tell him that death is in that sinne which hee is about to commit , and he will abstaine if hee beleeve it be so ; if hee beleeve it not , it is his voluntary unbeleefe and atheisme . If the will would use that soveraigntie it should , and could at the first , wee should bee altogether freed from this necessity . Men are not damned because they cannot do better , but because they will do no better ; If there were no will there would be no hell ; For men willingly submit to the rule and law of sin , they plead for it , and like it so well , as they hate nothing so much as that which any way withstandeth those lawlesse lawes . Those that thinke it their happinesse to doe what they will , that they might bee free , crosse their owne desires , for this is the way to make them most perfect slaves . When our will is the next immediate cause of sinne , and our consciences beare witnesse to us that it is so ; then conscience is ready to take Gods part in accusing our selves : Our consciences tell us to our faces , that we might doe more then wee doe to hinder sinne ; and that when wee sinne , it is not through weaknesse , but out of the wickednesse of our nature : Our Consciences tell us that wee sinne not onely willingly , but often with delight , ( so farre forth as wee are not subdued by grace , or awed by something above us , ) and that wee esteeme any restraint to bee our misery . And where by grace the will is strengthened , so , that it yeelds not a full consent , yet a gracious soule is humbled even for the sudden risings of corruption that prevent deliberation . As here David , though he withstood the risings of his heart , yet hee was troubled , that hee had so vile a heart that would rise up against God , and therefore takes it downe . Who is there that hath not cause to be humbled , not only for his corruption , but that hee do●… not resist it with that strength , nor labour to prevent it with that diligence , which his heart tells him he might ? Wee cannot have too deepe apprehensions of this breeding sinne , the ●…ther and nurse of all abominations , for the more we consider the height , the depth , the breadth , and length of it , the more shall wee bee humbled in our selves , and magnifie the height , the depth , the breadth , and the length of Gods mercy in CHRIST . The favourers of nature are alwayes the enemies of grace ; This which some think and speake so weakly and faintly of , is a worse enemy to us then the devill himselfe ; a more neere , a more restlesse , a more traiterous enemy , for by intelligence with it the Devill doth us all the hurt he doth , and by it maintaines ●…orts in us against goodnesse . This is that which either by discouragement or contrariety hinders us from good ; or else by deadnesse , tediousnesse , distractions , or corrupt aimes hinders us in doing good , this putteth us on to evill , and abuseth what is good i●… us , or from us , to cover or colour sinne ; and furnishes us with reasons either to maintaine what is evill , or shifts to translate it upon false causes , or sences to arme us against whatsoever shall oppose us in our wicked waies : Though it neither can nor will be good , yet it would bee thought to be so by others , and enforces a conceit upon it selfe that it is good . It imprisons and keepes downe all light that may discover it , both within it selfe , and without it self , if it lie in its power : It flatters it selfe , and would have all the world flatter it too , which if it doth not , it frets ; especially if it bee once discovered and crossed : hence comes all the plotting against goodnesse , that sinne may reigne without controule . Is it not a lamentable case that man , who out of the very principles of nature cannot but desire happinesse and abhorre misery , yet should bee in love with eternall misery in the causes of it , and abhorre happinesse in the wayes that leade unto it ? This sheweth us what a wonderfull deordination and disorder is brought upon mans nature ; For every other creature is naturally carried to that which is helpfull unto it , and shunneth that which is any way hurtfull and offensive ; Onely man is in love with his owne bane , and fights for those lusts that fight against his soule . §. 4. Our duty is , 1. to labour to see this sinfull disposition of ours not onely as it is discovered in the Scriptures , but as it discovers it selfe in our owne hearts ; this must must be done by the light and teaching of Gods Spirit , who knowes us and all the turnings and windings and by-wayes of our soules , better then wee know our selves . Wee must see it as the most odious and lothsome thing in the world , making our natures contrary to Gods pure nature , and of all other duties making us most indisposed to spirituall duties , wherein wee should have neerest communion with God ; because it seizeth on the very spirits of our mindes . 2. Wee should looke upon it , as worse then any of those filthy streames that come from it , nay then all the impure issues of our lives together ; there is more fire in the fornace then in the sparkles ; There is more poyson in the root then in all the branches ; for if the streame were stopt , & the branches cut off , and the sparkles quenched , yet there would bee a perpetuall supply ; as in good things , the cause is better then the effect , so in ill things the cause is worse . Every fruit should make this poysonfull root more hatefull to us , and the root should make us hate the fruit more , as comming from so bad a root , as being worse in the cause , then in it selfe ; the affection is worse then the action , which may be forced or counterfeited . Wee cry out upon partic●…r sinnes , but are not humbled as wee should be for our impure dispositions ; Without the sight of which there 〈◊〉 be no sound repentance arising from the deep and through consideration of sin ; no desire to be new moulded , without which we can never enter into so holy a place as heaven ; no selfe deniall till we see the best things in us are enmity against God ; no high prizing of Christ , without whō our natures , our perso●… , and our actions are abominable in Go●… sight ; nor any solid peace setled in the soule which peace ariseth not from the ignorance of our corruption , or compounding with it , but from sight and hatred of it , and strength against it . 3. Consider the spiritualnesse and large extent of the law of God , together with the curse annexed , which forbids not onely particular sinnes , but all the kindes , degrees , occasions , and furtherances of sinne in the whole breadth and depth of it , and our very nature it selfe so farre as it is corrupted ; For want of which , we see many alive without the law , joviall and merry from ignorance of their misery , who if they did but once see their natures and lives in that glasse , it would take away that livelinesse and courage from them , and make them vile in their owne eyes ; Men usually looke themselves in the lawes of the State wherin they live , and thinke themselves good enough , if they are free from the danger of penall statutes ; this glasse discovers onely foule spots , grosse scandalls , and breakings out : Or else they judge of themselves by parts of nature , or common grace , or by outward conformity to Religion , or else by that light they have to guide themselves in the affaires of this life , by their faire and civill carriage , &c. and thereupon live and die without any sense of the power of godlinesse , which begins in the right knowledge of our selves , and ends in the right knowledge of God. The spiritualnesse and purity of the law should teach us to consider the purity and holinesse of God ; the bringing of our soules into whose presence will make us to abhorre our selves ( with Iob ) in dust and ashes ; contraries are best seene by setting one neere the other ; Whilest we looke onely on o●… selves , and upon others amongst whom we live , we think our selves to be some body . It is an evidence of some sincerity wrought in the soule , not to shunne that light which may let us see the soul corners of our hearts and lives . 4. The consideration of this likewise should enforce us to carry a double guard over our soules , David was very watchfull , yet we see here he was surprized unawares by the sudden rebellion of his heart ; we should observe our hearts as governours doe rebells and mutinous persons : Observation awes the heart ; We see to what an excesse sinne groweth in those that deny themselves nothing , nor will be denied in any thing ; who if they may doe what they will , will doe what they may ; who turne liberty into licence , and make all their abilities and advantages to doe good , contributary to the commands of overruling and unruly lusts . Were it not that God partly by his power suppresseth , and partly by his grace subdueth the disorders of mans nature for the good of society , and the gathering of a Church upon earth ; Corruption would swell to that excesse , that it would overturne and confound all things together with it selfe . Although there bee a common corruption that cleaves to the nature of all men in generall , as men , ( as distrust in GOD , selfe-love , a carnall and worldly disposition , &c. ) yet God so ordereth it , that in some there is an ebbe and decrease , in others ( God justly leaving them to themselves ) a flow and encrease of sinfulnesse , even beyond the bounds of ordinary corruption , whereby they become worse then themselves , either like beasts in sensuality , or like devills in spirituall wickednesse ; though all be blinde in spirituall things , yet some are more blinded : though all be hard hearted , yet some are more hardened : though all be corrupt in evill courses , yet some are more corrupted : and sinke deeper into rebellion then others . Sometimes God suffers this corruption to breake out in civill men , ye●… even in his owne children , that they may know themselves the better , and because sometimes corruption is weckned not onely by smothering , but by having a vent , whereupon grace sti●… up in the soule a fresh hatred and r●…venge against it ; and lets us see a necessity of hauing whole Christ , not onely to pardon sinne , but to purge and cleanse our sinfull natures . But yet that which is ill in it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after 〈◊〉 surprisalls , not an encouragement before . 5. And because the divine nat●… , wrought in us by divine truth together with the Spirit of God , is the onely counter-poyson against all sinne , and whatsoever is contrary to God in us , therefore wee should labour that the truth of God may bee grafted in 〈◊〉 hearts , that so all the powers of our soules may rellish of it ; that there may be a sweet agreement betwixt the soule and all things that are spirituall , that truth being ingrafted in our hearts , we may be ingrafted into Christ , and grow up in him , and put him on more and more , and be changed into his likenesse . Nothing in heaven or earth will worke out corruption and change our dispositions but the spirit of Christ , clothing divine truths , with a divine power to this purpose . 6. When corruption rises pray it downe , as S. Paul did , and to strengthen thy prayer , claime the promise of the new couenant that God would circumcise our hearts , and wash us with cleane water , that hee would write his law in our hearts and give us his holy spirit when we begge it ; And looke upon Christ as a publique fountaine open for Iudah and Ierusalem to wash in . Herein consists our comfort , 1. that Christ hath all fulnesse for us , and that our nature is perfect in him ; 2. That Christ in our nature hath satisfied divine justice , not onely for the sinne of our lives , but for the sinne of our nature . And 3. that hee will never give over untill by his spirit hee hath made our nature holy and pure as his owne , till hee hath taken away not onely the reigne , but the very life and being of sinne out of our hearts . 4. That to this end he leaves his Spirit and truth in the Church to the end of the world , that the seed of the Spirit may subdue the seed of the serpent in us , and that the Spirit may be a never-failing spring of all holy thoughts , desires , and endeavo●… in us , and dry up the contrary issue and spring of corrupt nature . And Christians must remember when they are much annoyed with their corruptions , that it is not their particular case alone , but the condition of all Gods people , least they be discouraged by looking on the ugly deformed visage of old Adam : which affrighteth some so farre , that it makes them think , No mans nature is so vile 〈◊〉 theirs ; which were well if it tended to humiliation onely ; but Sathan often abuseth it towards discouragement and desperation . Many out of a misconceit think that corruption is greatest when they feele it most , whereas indeed , the lesse wee see it and lament it , the more it is . Sighes and groanes of the soule are like the pores of the body , out of which in diseased persons sicke humours breake forth , and so become lesse . The more we see and grieve for pride , which is as immediate issue of our corrupted nature , the lesse it is , because wee see it by a contrary grace ; the more sight the more hatred , the more hatred of sinne the more love of grace , and the more love the more life , which the more lively it is , the more it is sensible of the contrary : upon every discovery and conflict corruption loses some ground , and grace gaines upon it . CAP. XIII . Of imagination , sinne of it , and remedies for it . §. 1. ANd amongst all the faculties of the soule Most of the disquiet and 〈◊〉 necessary trouble of our lives arises from the vanity and ill government of that power of the soule which we 〈◊〉 imagination and opinion , bordering betweene the senses and our understanding ; which is nothing else but a shallow apprehension of good or evill●…en ●…en from the senses : Now because 〈◊〉 good or evill things agree or disagree to the senses , and the life of sense is 〈◊〉 us before the use of reason , and the delights of sense are present , and pleasing , and sutable to our natures : thereup●… the imagination setteth a great price upon sensible good things ; and the judgement it selfe since the fall , untill it hath an higher light and strength , yeeldeth to our imagination ; hence it co●… to passe that the best things , if they bee attended with sensible inconveniences , as want , disgrace in the world , and such like , are misjudged for evill things ; and the very worst things , if they bee attended with respect in the world and sensible contentments , are imagined to be the greatest good : which appeares not so much in mens words ( because they are ashamed to discover their hidden folly and a theisme ) but the lives of people speake as much , in that particular choise which they make ; Many there are who thinke it not onely a vaine but a dangerous thing to serve God , and a base thing to bee awed with religious respects , they count the waies that Gods people take no better then madnesse , and that course which GOD takes in bringing men to heaven by a plaine publishing of heavenly truths to bee nothing but foolishnesse , and those people that regard it , are esteemed ( as the Pharisees esteemed them that heard Christ ) ignorant , base , and despicable pers●… ; Hence arise all those false pre●…dice against the wayes of holinesse , as they in the Acts were shy in entertaining the truth , because it was a way every where spoken against . The doctrine of the Crosse , hath the crosse alwayes following it , which imagination counte●… the most odious and bitter thing in the world . This imagination of ours is become the seat of vanity , and thereupon of vexation to us , because it apprehend●… greater happinesse in outward go●…d things then there is , and a greater miserie in outward evill things then indeed there is , and when experience shewes us that there is not that good in those things which wee imagine to bee , but contrarily , we find much evill in them which wee never expected , hereupon the soule cannot but be troubled . The life of many men , and those not the meanest , is almost nothing else but a fancie ; that which chiefly sets their wits a work , and takes up most of their time , is how to please their owne imagination , which setteth up an excellency within it selfe , in comparison of which it despiseth all true excellencie , and those things that are of most necessary consequence indeed . Hence springs ambition , and the vaine of being great in the world ; hence comes an unmeasurable desire of abounding in those things which the world esteemes highly of , there is in us naturally a competition and desire of being equall or above others , in that which is generally thought to make us happy and esteemed amongst men ; if wee bee not the onely men yet wee will bee somebody in the world , some thing we will haue to bee highly esteemed for , wherein if we be crossed we count it the greatest misery that can befall us . And which is worse , a corrupt desire of being great in the opinion of others , creepes into the profession of religion , if we live in those places wherein it brings credit or gaine ; men will sacrifice their very lives for vaine glory : It is an evidence a man lives more to opinion and reputation of others , then to Conscience , when his griefe is more for being disappointed of that approbation which hee expects from men , then for his miscarriage towards GOD. It marres all in religion , when wee goe about heavenly things with earthly affections , and seeke not CHRIST i●… Christ , but the world : What is Popery but an artificiall frame of me●… braine to please mens imaginations by outward state and pompe of Cere●…nies , like that golden image of Nebuch●…nezar , wherein hee pleased himselfe so , that to have uniformity in worshipping the same , he compelled all ●…der paine of death to fall downe before it ; this makes superstitious persons alwaies cruell , because superstitious devises a●… the brats of our owne imagination , which we strive for more , then for the purity of Gods worship ; hence it is likewise that superstitious persons a●… restlesse ( as the woman of Samaria ) i●… their owne spirits , as having no bottome , but fancie in stead of faith . §. 2. Now the reason why imagi●… works so upon the soule , is , hee arise●… stirres up the affections answerable 〈◊〉 the good or ill which it apprehends , and our affections stirre the humors of the body , so that oftentimes both our soules and bodies are troubled hereby . Things worke upon the soule in this order . 1. Some object is presented . 2. Then it is apprehended by imagination as good and pleasing , or as evill and hurtfull . 3. If good , the desire is ●…ried to it with delight : if evill , it is rejected with distast , and so our affections are stirred up sutably to our apprehension of the object . 4. Affections sti●… up the spirits . 5. The spirits raise the humours , and so the whole man becomes moved and oftentimes ●…pered ; this falleth out by reason of ●…e Sympathy betweene the soule and body whereby what offendeth one re●…deth to the hurt of the other . And we see conceived troubles have the same effect upon us , as true . Iacob was as much troubled with the imagination of his sonnes death , as if hee had been dead indeed ; imagination though it bee an empty windy thing , yet it hath reall effects . Supertious persons are as much troubled for negle●…ing any voluntarie service of ma●… i●…vention , as if they had offended agai●… the direct commandement of God : 〈◊〉 superstition breeds false feares , and 〈◊〉 feare brings true vexation ; it tr●… formes God to an Idoll , imagining li●… to be pleased with whatsoever ple●… our selves , when as wee take it ill 〈◊〉 those who are under us should take ●…rection from themselves , and not fr●… us , in that which may content us . ●…perstition is very busie , but all in v●… in vaine they worship mee saith God , 〈◊〉 how can it choose but vexe and 〈◊〉 quiet men , when they shall take a gr●… deale of paines in vaine , and whi●… worse , to displease most in that wh●… in they thinke to please most . Go●… blasteth all devised service with 〈◊〉 demand , Who required these thing●… your hands ? It were better for 〈◊〉 aske our selves this question be●… hand , Who acquired this ? Why doe 〈◊〉 trouble our selves about that which we 〈◊〉 have no thanke for ? Wee should not bring God downe to our owne imag●…nations , but raise our imaginations up to God. Now imagination hurteth us , 1. By false representations . 2. By preventing reason , and so usurping a censure of things , before our judgements try them , whereas the office of imaginati●… is to minister matter to our understanding to worke upon , and not to leade it , much lesse misleade it in any thing . 3. By forging matter out of it selfe without ground ; the imaginarie grievances of our lives are more then the reall . 4. As it is an ill instrument of the understanding to devise vanity and mischiefe . §. 3. The way to cure this malady in us , is 1. To labour to bring these risings of our soules into the obedience of Gods truth and Spirit ; for imagination of it selfe , if ungoverned , is a wilde , and a ranging thing ; it wrongs not onely the frame of Gods worke in us , setting the baser part of a man above the high●…r , but it wrongs likewise the worke of God in the creatures and every thing else , for it shapes things as it selfe pleaseth , it maketh evill good , if it pleaseth the senses , and good evill , if it be d●… gerous and distastfull to the out●… man ; which cannot but breed an ●…quiet and an unsetled soule . As if 〈◊〉 were a god , it can tell good and evill at its pleasure , it sets up and pulls do●… the price of what it listeth : By rea●… of the distemper of imagination , the life of many is little else but a dream ; Many good men are in a long dreame of 〈◊〉 sery , and many bad men in as long●… dreame of happinesse , till the ti●… awaking come , and all because they 〈◊〉 too much led by appearances ; and as i●… a dreame men are deluded with 〈◊〉 joyes , and false feares : So here ; wi●… cannot but breed an unquiet and 〈◊〉 unsetled soule , therefore it is neces●… that God by his word and spirit sh●… erect a government in our hea●… 〈◊〉 captivate and order this licentious 〈◊〉 culty . 2. Likewise it is good to pre●… reall things to the soule , as the 〈◊〉 riches , and true misery of a Christian , the true honour and dishonour , true beauty and deformity , the true noblenesse and debasement of the soule ; What ever is in the world , are but Shadowes of things in comparison of those true realties which Religion affords ; and why should wee vexe our selves about a vaine shadow ? The Holy Ghost to prevent further mischiefe by these outward things , gives a dangerous report of them , calling them vanity , unrighteous Mammon , entertaine riches , thornes , yea nothing ; because though they be not so in themselves , yet , our imagination over-valuing them , they prove so to us upon triall ; Now knowledge that is bought by triall is often deere bought , and therefore God would have us prevent this by a right conceit of things before hand , least trusting to vanity wee vanish our selves , and trusting to nothing wee become nothing our selves , and which is worse , worse then nothing . 3. Oppose serious consideration , against vaine imagination , and because our imagination is prone to raise false objects , and thereby false conceits , and discourses in us ; Our best way herein is to propound true objects for the minde to worke upon ; as , 1. to consider the greatnesse and goodnesse of Almighty God , and his love to us in Christ. 2 , the joyes of heaven , and the torments of hell . 3. the last and strict day of accou●… . 4. The vanity of all earthly things . 5. The uncertainty of our lives , &c. From the meditation of these truthes , the soule wil be prepared to have rig●… conceits of things , and to discourse upon true grounds of them , and thinke with it selfe , that if these things be so i●…deed , then I must frame my life sutable to these principles ; hence arise true affections in the soule , true feare of God , true love and desire after the best things , &c. The way to expell ●…ind o●… of our bodies , is to take some wholesome nourishment , and the way to expell windy fancies from the soule , is 〈◊〉 feed upon serious truthes . 4. Moreover , to the well ordering of this unruly faculty , it is necessary that our nature it selfe should be changed , for as men are so they imagine , as the treasure of the heart is , such is that which comes from it ; An evill heart cannot thinke well : before the heart be changed our judgment is depraved in regard of our last end , we seeke our happinesse where it is not to be found . Wickednesse comes from the wicked as the Proverb is . If wee had as large and as quick apprehensions as Sathan himselfe , yet if the rellish of our wil & affections be not changed , they will set the imagination a worke , to deuise satisfaction to themselves . For there is a mutuall working and refluxe betwixt the will and the imagination ; the imagination stirres up the will , and as the will is affected so imagination worketh . When the law of God by the Spirit is so written in our hearts , that the law and our hearts become agreeable one to the other , then the soule is enclined and made plyable to every good thought : When the heart is once taught of God to love , it is the nature of this sweet affection ( as the Apostle saith ) to thinke no evill either of God or man , and not onely so , but it carries the bent of the whole soule with it to good , so that we love God not onely with all our heart , but with all our minde , that is , both with our understanding and imagination . Love is an affection full of inventions , and sets the wit a worke to devise good things ; therefore our chiefe care should bee , that our hearts may be circumcised and purified so , as they may be filled with the love of God , and then we shall finde this duty not onely easie but delightfull unto us . The Prophet healed the waters by casting salt into the spring , so the seasoning of the spring of our actions seasons all . And indeed what can bee expected from man whilest hee is vanity but vaine imaginations ? What can w●… looke for from a Viper but poyson ? A man naturally is either weaving spid●… webbs or hatching Cockatrices egges , th●… is , his heart is exercised either in va●… or mischiefe , for not onely the frame 〈◊〉 the heart , but what the heart frameth i●… evill continually . A wicked man that i●… besotted with false conceits , will ad●… of no good thoughts to enter . 5. Even when wee are good and devise good things , yet there is still some sicknesse of fancie remaining in the best of us , whereby wee worke trouble to our selves , and therefore it is necessary we should labour to restraine and limit our fancie , and stop these waters at the beginning , giving no not the least way thereunto . If it begins to grow wanton , tame the wildnesse of it by fastning it to the crosse of Christ , whom wee have pierced with our sinnes , and amongst other , with these sinnes of our spirits , who hath redeemed us from our vaine thoughts and conversations ; set before it the consideration of the wrath of God , of death , and judgement , and the woefull estate of the damned , &c. and take it not off till thy heart bee taken off from straying from God ; When it begins once to runne out to impertinencies , confine it to some certaine thing , and then upon examination wee shall finde it bring home some hony with it ; otherwise it will bring us nothing but a sting from the bitter remembrance of our former misspent thoughts & time , which wee should redeeme and fill up , with things that most belong to our peace . Idlenesse is the houre of temptation , wherein Sathan joynes with our imagination , and sets it about his owne work , to grinde his greese , for the soule as a Mill either grinds that which is put into it , or else works upon it selfe . Imagination is the first wheele of the soule , and if that move amisse , it stirres all the inferiour wheeles amisse with it ; It stirres it selfe , and other powers of the soule are stirred by its motion : and therefore the well ordering of this is of the greater consequence ; For as the imagination conceiveth , so usually the judgement concludeth , the will chuseth , the affections are carried , and the members execute . If it breake loose ( as it will soone runne ryot ) yet give no consent of the will to it ; though it hath defiled the memory , yet let it not defile the will , though it be the first borne of the soule , yet let it not as Ruben ascend unto the fathers bed , that is , our will , and defile that which should be kept pure for the spirit of Christ ; resolve to act nothing upon it , but crosse it before it moves to the execution and practise of any thing : As in sicknesse , many times wee imagine ( by reason of the corruption of our tast ) Physick to be ill for us , and those meates which nourish the disease to be good , yet care of health makes us crosse our owne conceits , and take that which fancie abhorres : So if we would preserve sound spirits , wee must conclude against groundlesse imagination , and resolve that whatsoever it suggests cannot be so , because it crosses the grounds both of religion and reason : And when we finde imagination to deceive us in sensible things ( as Melancholy persons are subject to mistake ) we may well gather , that it will much more deceive us in our spirituall condition ; And indeed such is the incoherence , impertinencie , and unreasonablenesse of imagination , that men are oft ashamed and angry with themselves afterwards for giving the least way to such thoughts ; and it is good to chastise the soule for the same , that it may bee more wary for time to come ; whilest men are led with imagination , they worke not according to right rules prescribed to men , but as other baser creatures , in whom phantasie is the chiefe ruling power , and therefore those whose will is guided by their fancies live more like beasts then men . Wee allow a horse to praunce and skip in a pasture , which if hee doth when he is once backt by the rider , we count him an unruly and an unbroken jade , so howsoever in other creatures wee allow liberty of fancie , yet , wee allow it not in man to frisk and rove at its pleasure , because in him it is to bee bridled with reason . 6. Especially take heed of those cursed imaginations out of which as of mother roots others spring forth ; as questioning Gods Providence , and care of his children , his justice , his disregarding of what is done here below , &c. thoughts of putting off our amendment for time to come , and so blessing ●…r selves in an evill way ; thoughts against the necessity of exact and circumspect walking with God , &c. When these and such like principles of Satans and the fleshes divinitie take place in our hearts , they block up the soule against the entrance of soule-saving truths , and taint our whole conversation , which is either good or evill , as the principles are by which wee are guided , and as our imagination is , which lets in all to the soule . The Iewes in Ieremies time were fore-stalled with vaine imaginations against sound repentance , and therefore his counsell is , Wash thine heart O Ierusalem , how long shall vaine thoughts lodge within thee ? 7. Fancie will the better bee kept within its due bounds , if wee consider the principall use thereof ; Sense and imagination is properly to judge what is comfortable or uncomfortable , what is pleasing or displeasing to the outward man , ( not what is morally or spiritually good or ill ) and thus farre by the lawes of nature and civility wee are bound to give fancie contentment both in our selves and others , as not to speake or do any thing uncomely , which may occasion a loathing or distast in our converse with men : and it is a matter of conscience to make our lives as comfortable as may bee ; as wee are bound to love , so wee are bound to use all helps that may make us lovely , and indeare us into the good affections of others : As wee are bound to give no offence to the conscience of another , so to no power or faculty either of the outward or inward man of another : Some are taken off in their affection by a fancie , whereof they can give but little reason ; and some are more carelesse in giving offence in this kind , then stands with that Christian circumspection and mutuall respect which wee owe one to another ; The Apostles rule is of large extent , Whatsoever things are not onely true , and honest , and just , but whatsoever things are lovely , and of good report , &c. thinke of these things . Yet our maine care should bee to manifest our selves rather to mens consciences then to their imaginations . 8. It should be our wisedome likewise to place our selves in the best conveniency of all outward helps which may have a kinde working upon our fancie ; and to take heed of the contrary , as time , place , and objects , &c. There bee good houres , and good messengers of Gods sending , golden opportunities , wherein God uses to give a meeting to his children , & breathes good thoughts into them . Even the wisest and holiest men , ( as David and Solomon , &c. ) had no further safety then they were carefull of well using all good advantages , and sequestring themselves from such objects as had a working power upon them ; by suffering their soules to bee led by their fancies , and their hearts to runne after their eyes , they betrayed and robbed themselves of much grace and comfort , thereupon Solomon cries out with griefe and shame from his own experience , Vanitie of vanities , &c. Fancy will take fire before wee bee aware . Little things are seeds of great matters ; Iob knew this , and therefore made a covenant with his eyes . But a fooles eyes are in the corners of the earth , saith Solomon . Sometimes the ministring of some excellent thought from what we heare or see , proves a great advantage of spirituall good to the soule : Whilest Saint Austen out of curiosity delighted to heare the eloquence of St. Ambrose , hee was taken with the matter it selfe , sweetly sliding together with the words into his heart . Of later times , whilest Galeaceus Caracciolus an Italian Marquesse , and Nephew to Pope Paul 5. was hearing Peter Martyr reading upon 1. Corinths and shewing the deceiveablenesse of mans judgement in spirituall things , and the efficacy of divine truth in those that belong unto God , and further using a similitude to this purpose ; If a man be walking afar off , and see people dancing together , and heare no noise of the musicke , hee judges them fooles and out of th●… wits ; but when hee comes neerer and heares the musicke , and sees that e●…rie motion is exactly done by art ; Now he changes his minde , and is 〈◊〉 taken up with the sweet agreement of the gesture , and the musicke , that he is not onely delighted therewith , but desirous to joine himselfe in the number ; so it falls out ( saith hee ) with men ; Whilest they looke upon the outward carriage and conversation of Gods people , and see it differing from others , they thinke them fooles , but when they looke more narrowly into their courses , and see a gracious harmony betwixt their lives and the word of God , then they beginne to be in love with the beauty of holinesse , and joyne in conformity of holy obedience with those they scorned before . This Similitude wrought so with this Noble-man , that he began from that time forward to set his mind to the studie of heavenly things . One seasonable truth falling upon a prepared heart , hath oftentimes a sweet and strong operation ; Luther confesseth that having heard a grave Divine Staupicius say , that that is kinde repentance which begins from the love of God , ever after that time the practise of repentance was sweeter to him . This speech of his likewise tooke well with Luther , that in doubts of predestination , we should beginne from the wounds of Christ , that is , from the sense of Gods love to us in Christ , wee should arise to the grace given us in election before the world was . The putting of lively colours upon common truths hath oft a strong working both upon the fancy , and our will and affections : the spirit is refreshed with fresh things , or old truths refreshed ; this made the Preacher seeke to finde out pleasing and acceptable words ; and our Saviour CHRISTS maner of teaching was , by a lively representati●… to mens fancies , to teach them heavenly truths in an earthly sensible manner ; and indeed what doe wee see or heare but will yeeld matter to a holy heart to raise it selfe higher ? We should make our fancie serviceable to us in spirituall things , and take advantage by any pleasure , or profit , or honour which it presents our thoughts withall , to thinke thus with our selves , What is this to the true honour , and to those induring pleasures , &c. And seeing God hath condescended to represent heavenly things to us under earthly termes , wee should follow Gods dealing herein : God represents heaven to us , under the terme of a banquet , and of a kingdome , &c. our union with Christ under the terme of a mariage , yea Christ himselfe , under the name of whatsoever is lovely or comfortable in heaven or earth . So the Lord sets out Hell to us by whatsoever is terrible or tormenting . Here is a large field for our imagination to walke in , not onely without hurt , but with a great deale of spirituall gaine ; If the wrath of a King bee as the roaring of a Lion , what is the wrath of the King of Kings ? If fire bee so terrible , what is hell fire ? If a darke dungeon bee so lothsome , what is that eternall dungeon of darkenesse ? If a feast bee so pleasing , what is the continuall feast of a good conscience ? If the meeting of friends be so comfortable , what will our meeting together in heaven be ? The Scripture by such like termes would help our faith and fancie both at once ; a sanctified fancie will make every creature a ladder to heaven . And because childhood and youth are ages of fancie , therefore it is a good way to instill into the hearts of children betimes , the loving of good , and the sh●…ning of evill , by such like representations as agree with their fancies , as to ha●…e hell under the representation of fire and darknesse , &c. Whilest the soule is joyned with the body , it hath not onely a necessary but a holy use of imagination , and of sensible things whereupon our imagination worketh ; what is the ●…e of the Sacraments , but to help our s●…les by our senses , and our faith by imagination ; as the soule receives much ●…rt from imagination , so it may have much good thereby . But yet it ought not to invent or devise what is good and true in religion , here fancy must yeeld to faith , and faith to divine revelation ; the things we beleeve are such , as neither eye hath se●…e nor eare heard , neither came into the heart of man by imagination stirred up from any thing which we have seene or heard ; they are above not onely imagination , but reason it selfe , in men and Angels : But after God hath revealed spirituall truthes , and faith hath apprehended them , then imagination hath use while the soule is joyned with the body , to colour divine truthes , and make lightsome what faith beleeves ; for instance , it doth not devise either heaven or hell , but when God hath revealed them to us , our fancy hath a fitnesse of enlarging our conceits of them , even by resemblance from things in nature , and that without danger ; because the joyes of heaven , and the torments of hell are so great , that all the representations which nature affords us , fall short of them . Imagination hath likewise some use in religion , by putting cases to the soule , as when we are tempted to any unruly action , we should think with our selves , what would I doe if some holy grave person whom I much reverence should behold me ? Whereupon the soule may easily ascend higher ; God sees me , and my owne conscience is ready to witnesse against me , &c. It helps us also in taking benefit by the example of other men ; Good things are best learned , by others expressing of them to our view ; the very sight often , ( nay the very thought ) of a good man doth good , as representing to our soules some good thing which we affect ; which makes Histories and the lively Characters and expressions of vertues and vices usefull to us . The sight , yea the very reading of the suffering of the Martyrs hath wrought such a hatred of that persecuting Church , as hath done marvellous good ; the sight of justice executed upon malefactors , works a greater hatred of sinne in men then naked precepts can doe ; So outward pompe & state in the world , doth further that awefull respect due to authority , &c. Lastly , it would much availe for the well ordering of our thoughts , to set our soules in order every morning , and to strengthen and perfume our spirits with some gracious meditations , especially of the chiefe end and scope wherefore we live here , and how every thing we doe , or befalls us , may be reduced and ordered to further the maine . The end of a Christian is glorious , and the oft thoughts of it will raise and enlarge the soule , and set it on worke to study how to make all things serviceable thereunto . It is a thing to be lamented that a Christian borne for heaven , having the price of his high calling set before him , and matters of that weight and excellencie to exercise his heart upon , should be taken up with trifles , and fill both his head and heart with vanity and nothing , as all earthly things will prove ere long ; and yet if many mens thoughts and discourses were distilled , they are so fr●…thy that they would hardly yeeld one drop of true comfort . §. 4. Oh but ( say some ) thoughts & imaginations are free , and we shall not be accountable for them . This is a false plea , for God hath a soveraignty over the whole soule , and his law bindes the whole inward and outward man ; as wee desire our whole man should be saved by Christ , so wee must yeeld up the whole man to be governed by him ; and it is the effect of the dispensation of the Gospell , accompanied with the Spirit , to captivate whatsoever is in man unto Christ , and to bring downe all high towring imaginations that exalt themselves against Gods Spirit . There is a divinity in the word of God powerfully unfolded , which will convince our soules of the sinfulne sof naturall imaginations , as we see in the Ideot , Corinth . 14. who seeing himselfe laid open before himselfe , cryed out , that God was in the speaker . There ought to be in man a conformity to the truth and goodnesse of things , or else 1. wee shall wrong o●… owne soules with false apprehensions , and 2. the creature , by putting a fashion upon it otherwise then God hath made , and 3. we shall wrong God himselfe the Author of goodnesse , who cannot have his true glory but from a right apprehension of things as they art ; what a wrong is it to men when wee shall take up false prejudices against them without ground ? and so suffer our conceits to be invenomed against them by unjust suspitions , and by this meanes deprive our selves of all that good which we might receive by them ; for our nature is apt to judge , and accept of things as the persons are , and not of persons according to the things themselves : this faculty exercises a tyrannie in the soule , setting up and pulling downe whom it will. Iob judged his friends altogether vaine , because they went upon a vaine imagination and discourse judging him to bee an hypocrite , which could not but adde much to his affliction : when men take a toy in their head against a person or place , they are ready to reason as hee did , Can any good come out of Nazareth ? It is an indignity for men to be led with ●…urmizes and probabilities , and so to passe a rash judgement upon persons and things : Oftentimes falshood hath a fairer glosse of probability then truth , ●…d vices goe masqued under the appearance of vertue , whereupon seeming likenesse breeds a mistake of one thing for another ; and Sathan oftentimes casts a mist before our imagination , that so wee might have a mishapen conceit of things ; by a spirit of elusion he makes worldly things appeare bigger to us , and spirituall things lesser then indeed they are ; and so by sophisticating of things our affections come to be missed . Imagination is the wombe , and Sathan the father of all monstrous conceptions and disordered lusts , which are well called deceitfull lusts , and lusts of ignorance , foolish and noysome lusts , because they both spring from errour and folly , and lead unto it . We see even in Religion it selfe , how the world ( together with the helpe of the God of the world ) is led away , if not to worship images , yet to worship the image of their owne fancie ; And where the truth is most professed , yet people are prone to fancie to themselves such a breadth of Religion , as will altogether leave them comfortlesse , when things shall appeare in their true colours ; they will conceit to embrace truth without hatred of the world , and Christ without his crosse , and a godly life without persecution , they would pull a rose without pricks ; Which though it may stand with their owne base ends for a while , yet will not hold out in times of change , when sicknesse of body and trouble of minde shall come ; Empty conceits are too weake to encounter with reall griefes . Some thinke Orthodoxe and right opinions to bee a plea for a loose life , whereas there is no ill course of life but springs from some false opinion . God will not onely call us to an account how we have beleeved , disputed and reasoned , &c. but how we have lived . Our care therefore should be to build our profession not on seeming appearances , but upon sound grounds , that the gates of hell cannot prevaile against . The hearts of many are so vaine , that they delight to be blowne up with flattery , because they would have their imagination pleased ( yea even when they cannot but know themselves abused , ) and are grieved to have their windy bladder pricked , and so to bee put out of their conceited happinesse . Others out of a tediousnesse in serious and setled thoughts entertaine every thing as it is offered to them at the first blush , and suffer their imaginations to carry them presently thereunto without further judging of it : the will naturally loves variety and change , and our imagination doth it service herein , as not delighting to fixe long upon any thing ; hereupon men are contented both in religion , and in common life to bee misled with prejudices upon shallow grounds . Whence it is that the best things and persons suffer much in the world , the power and practise of Religion is hated under odious names , and so condemned before it is understood ; Whence wee see a necessity of getting spirituall Eye salve , for without true knowledge the heart cannot be good . It is just with God that those who take liberty in their thoughts should bee given up to their owne imaginations , to delight in them , and to be out of conceit with the best things , and so to reape the fruit of their owne waies ; Nay , even the best of Gods people , if they take liberty herein , God will let loose their imagination upon themselves , and suffer them to bee intangled and vexed with their owne hearts ; Those that give way to their imaginations , shew what their actions should be , if they dared ; for if they forbeare doing evill out of conscience , they should as well forbeare imagining evill ; for both are alike open to God and hatefull to him ; and therefore oft where there is no conscience of the thought , God gives men up to the deed . The greatest , and hardest worke of a Christian is least in sight , which is the well ordering of his heart ; some buildings have most workmanship under ground ; it is our spirits that God who is a Spirit hath most communion withall ; and the lesse freedome wee take to sinne here , the more argument of our sincerity , because there is no lawes to binde the inner man but the law of the spirit of grace , whereby wee are a law to our selves . A good Christian begins his repentance where his sinne begins , in his thoughts , which are the next issue of his heart . God counts it an honour when wee regard his all-seeing eye so much , as that wee will not take liberty to our selves in that which is offensive to him , no not in our hearts , wherein no creature can hinder us ; It is an argument that the Spirit hath set up a kingdome and order in our hearts , when our spirits rise within us against any thing that lifts it selfe up against goodnesse . §. 5. Many flatter themselves , from an impossibility of ruling their imaginations , and are ready to lay all upon infirmity and naturall weaknesse , &c. But such must know that if wee bee sound Christians , the Spirit of GOD will enable us to doe all things ( Evangelically ) that we are called unto , if we give way without checke to the motions thereof ; where the Spirit is , it is such a light , as discovers not onely dunghills , but motes themselves , even light and flying imaginations , and abaseth the soule for them , and by degrees purgeth them out ; and if they presse ( as they are as busie as flies in Summer ) yet a good heart will not owne them , nor allow himselfe in them , but casts them off , as hot water doth the scumme , or as the stomacke doth that which is noisome unto it , they finde not that entertainement here which they have in carnall hearts , where the scumme soakes in ; which are stewes of uncleane thoughts , shambles of cruell and bloody thoughts , Exchanges and shops of vaine thoughts , a very forge and mynt of false , politicke , and undermining thoughts , yea often a little hell of confused and blacke imaginations . There is nothing that more moveth a godly man to renew his interest every day in the perfect righteousnesse and obedience of his Saviour , then these sinfull stirrings of his soule , when hee findes something in himselfe alwayes inticing and drawing away his heart from God , and intermingling it selfe with his best performances . Even good thoughts are troublesome if they come unseasonably , and weaken our exact performance of duty . §. 6. But here some misconceits must be taken heed of . 1. As wee must take heed that wee account not our imaginations to be religion ; So we must not account true religion , and the power of godlinesse to bee a matter of imagination onely ; as if holy men troubled themselves more then needs , when they stand upon religion and conscience , seeking to approve themselves to God in all things , and indeavouring ( so farre as frailty will permit ) to avoid all appearances of evill . Many men are so serious in vanities , and reall in trifles , that they count all , which dote not upon such outward excellencies as they doe ( because the Spirit of GOD hath revealed to them things of a higher nature ) to be fantasticks and humorous people , and so impute the worke of the spirit to the flesh , Gods worke to Satan , which comes neare unto blasphemy : they imagine good men to be led with vaine conceits , but good men know them to bee so led . Not onely St. Paul , but CHRIST himselfe , were counted besides themselves , when they were earnest for God and the soules of his people . But there is enough in Religion to beare up the soule against all imputations laid upon it : the true children of wisedome are alwayes able to justifie their Mother , and the conscionable practise of holy duties is founded upon such solid grounds as shall hold out when heaven and earth shall vanish . 2. Wee must know that as there is great danger in false conceits of the way to heaven , when we make it broader than it is , ( for by this meanes wee are like men going over a bridge , who thinke it broader then it is , but being deceived by some shadow , sinck downe , and are suddenly drowned ; So men mistaking the strait way to life , and trusting to the shadow of their owne imagination , fall into the bottomlesse pit of hell before they are aware . In like manner the danger is great in making the way to heaven narrower then indeed it is , by weake and superstitious imaginations , making more sinnes than God hath made . The Wisemans counsell is that we should not make our selves over wicked , nor bee foolisher than we are , by devising more sinnes in our imagination , than we are guilty of . It is good in this respect , to know our Christian liberty , which being one of the fruits of Christs death , we cannot neglect the same , without much wrong not onely to our selves , but to the rich bounty and goodnesse of God. So that the due rules of limitation bee observed , from authority , piety , sobriety , needlesse offence of others , &c. we may with better leave use all those comforts which God hath given to refresh us in the way to heaven , then refuse them ; the care of the outward man bindes conscience so farre , as that wee should neglect nothing which may helpe us in a cheerefull serving of GOD , in our places , and tend to the due honour of our bodies which are the temples of the Holy Ghost , and companions with our soules in all performances . So that under this pretence wee take not too much liberty to satisfie the lusts of the body . Intemperate use of the creatures is the nurse of all passions : because our spirits which are the soules instruments , are hereby inflamed and disturbed ; it is no wonder to see an intemperate man transported into any passion . 3. Some out of their high and ayery imaginations ( and out of their iron and flintie Philosophy ) will needs thinke outward good and ill , together with the affections of griefe and delight stirred up thereby , to bee but opinions and conceits of good and evill onely , not true and really so founded in nature , but taken up of our selves : But though our fancy be ready to conceit a greater hurt in outward evils then indeed there is ( as in poverty , paine of body , death of friends , &c. ) yet wee must not deny them to bee evills : that wormewood is bitter , it is not a conceit onely , but the nature of the thing it selfe , yet to abstaine from it altogether for the bitternesse thereof is a hurtfull conceit . That honey is sweet , it is not a conceit onely , but the naturall quality of it is so , yet out of a taste of the sweetnesse , to think wee cannot take too much of it , is a mis●…ceit paid home with loathsome bitternesse . Outward good and outward evill and the affections of delight and sorr●… rising thence , are naturally so , and depend not upon our opinion . This were to offer violence to nature , and to take man out of man , as if hee were not flesh but steele ; Universall experience from the sensiblenesse of our nature in any outward grievance , is sufficient to dam●… this conceit . The way to comfort a man in griefe , is not to tell him that it is onely a conceit of evill , and no evill indeed that he suffers ; this kinde of learning will not downe with him , as being contrary to his present feeling ; but the way is , to yeeld unto him that there is cause of grieving , though not of ever-grieving , and to shew him grounds of comfort stronger then the griefe he suffers . We should weigh the degrees of evill in a right ballance , and not suffer fancie to make them greater then they are ; So as that for obtaining the greatest outward good , or avoiding the greatest outward ill of suffering , wee should give way to the least evill of sinne . This is but a policy of the flesh to take away the sensiblenesse of evill , that so those cheeks of conscience and repentance for Sinne , which is oft occasioned thereby , might be taken away ; that so men may goe on enjoying a stupid happinesse , never laying any thing to heart , nor afflicting their soules , untill their consciences awaken in the place of the damned , and then they feele that griefe re●…ne upon them for ever , which they laboured to put away when it might have beene seasonable to them . §. 7. I have stood the longer upon this , because Sathan and his instruments by bewitching the imagination with false appearances , misleadeth not onely the world , but troubleth the peace of men taken out of the world , whose estate is laid up safe in Christ , who ( notwithstanding ) passe their few dayes here in an uncomfortable , wearisome , and unnecessary sadnesse of spirit , being kept in ignorance of their happy condition by Sathans jugling and their own mistakes , and so come to heaven before they are aware . Some againe passe their dayes in a golden dreame , and drop into hell before they thinke of it ; but it is farre better to dreame of ill , and when wee awake to finde it but a dreame , then to dreame of some great good , and when we awake to finde the contrary . As the distemper of the fancie disturbing the act of reason , oftentimes breeds madnesse in regard of civill conversation ; So it breeds likewise spirituall madnesse , carrying men to those things , which if they were in their right wits they would utterly abhorre ; therefore wee cannot have too much care upon what wee fixe our thoughts ; And what a glorious discovery is there of the excellencies of Religion that would even ravish an Angell , which may raise up , exercise , & fill our hearts ? We see our fancie hath so great a force in naturall conceptions , that it oft sets a marke and impression upon that which is conceived in the wombe . So likewise strong and holy conceits of things ( having a divine vertue accompanying of them , ) transforme the soule , and breed spirituall impressions answerable to our spirituall apprehensions . It would prevent many crosses , if we would conceive of things as they are ; When trouble of minde , or sicknesse of body , and death it selfe commeth , what will remaine of all that greatnesse which filled our fancies before ? then we can judge soberly , and speake gravely of things . The best way of happinesse , is not to multiply honours or riches , &c. but to cure our conceits of things , and then we cannot be very much cast downe with any thing befalls us here . Therefore when any thing is presented to our soules , which wee see is ready to worke upon us ; wee should aske of our selves , upon what ground wee entertaine such a conceit , whether we shall have the same judgement after we have yeelded to it as now wee have ? and whether wee will have the same judgement of it in sicknesse and death , and at the day of reckoning as we have for the present ? That which is of it selfe evill , is alwayes so at one time as well as another ; if the time will come , when wee shall thinke those things to be vaine , which now we are so eagerly set upon , as if there were some great good in them ; Why should wee not thinke so of them now , when as the reforming of our judgement may doe us good , rather then to be led on with a pleasing error untill that time , wherein the sight of our error will fill our hearts with horror and shame , without hope of ever changing our condition . Here therefore is a speciall use of these Soliloquies , to awake the soule , and to stirre up reason cast asleepe by Sathans charmes , that so scattering the clouds through which things seeme otherwise then they are , wee may discerne and judge of things according to their true and constant nature ; Demand of thy soule , Shall I alwayes bee of this minde ? Will not the time come when this will prove bitternesse in the end ? Shall I redeeme a short contentment , with lasting sorrow ? Is my judge of my minde ? Will not a time come when all things shall appeare as they are ? Is this according to the rule , & c ? To conclude therfore , whereas there be divers principles of mens actions , as 1. naturall inclination , inclining us to some courses more then others , 2. custome , which is another nature in us , 3. imagination , apprehending things upon shallow grounds ; from whence springs affectation , whereby wee desire glory in things above our own strength and measure , and make shew of that , the truth whereof is wanting in us , 4. true judgement , discerning the true reasons of things . 5. Faith , which is a spirituall principle planted in the soule , apprehending things above reason , and raising us up to conceive of all things as GOD hath discovered them . Now a sound Christian should not bee lightly led with those first common grounds of naturall inclination , custome , opinion , &c. but by judgement inlightned , advanced , and guided by faith . And wee must take heed we suffer not things to passe suddenly from imagination to affection , without asking advice of our judgement , and faith in the way , whose office is , to weigh things in Gods ballance , and therupon to accept , or refuse them . CAP. XIV . Of help by others . Of true comforters , and their graces . Method . Ill successe . §. 1. BVt because we are subject to favour and flatter our selves , it is wisedome to take the benefit of a second selfe , ( that is ) a well chosen friend living or dead , ( books I meane , ) which wil speak truly without flattery of our estates . A friend is made for the time of Adversity and two are better than one ; for by this meanes our troubles are divided , and so more easily borne . The very presence of a true hearted friend yeelds often ease to our griefe . Of all friends , those that by office are to speake a word to a weary soule , are most to be regarded , as speaking to us in Christs stead . Oftentimes , ( especially in our owne case ) wee are blinded and benighted with passion , and then the judgement of a friend is clearer . Living friends have a three-fold priviledge . 1 , their advice is sutable , and fit to our present occasion , they can meet with our grievance , so cannot bookes so wel . 2 , what comes from a living friend , comes lively , as helped by his spirit . 3 , in regard of our selves , what they say is apprehended with more ease , and lesse plodding and bent of minde ; There is scarce any thing wherein we see God more in favour towards us , then in our friends , and their seasonable speeches ; our hearts being naturally very false and willingly deceived . God often gives us up to be mislead by men , not according to his , but our owne naughty hearts . As men are , such are their Counsellors , for such they will have , and such God lets them have . Men whose wills are stronger then their wits , who are wedded to their owne wayes , are more pleased to heare that which complies with their inclinations , then a harsh trueth which crosses them ; this presages ruine , because they are not counsellable : wherefore GOD suffers them to bee ledde through a fooles paradise to a true prison , as men that will neither heare themselves nor others who would doe them good against their wills ; It was a signe God would destroy Elies sonnes when they would heare no counsell ; God fills such men with their owne wayes . Men in great place often in the abundance of all things else , want the benefit of a true friend , because under pretence of service of them men carry their owne ends , as they flatter themselves , so they are flattered by others , and so robbed of the true judgement of themselves . Of all spirituall judgements this is the heaviest , for men to be given up to such a measure of selfewillnesse , and to refuse spirituall bal●… to heale them , usually such perish without remedy , because to be wilfully miserable is to bee doubly miserable , for it addes to our misery , that wee brought it willingly upon our selves . It is a course that will have a blessing attending it , for friends to joine in league one to watch over another , and observe each others wayes . It is an usuall course for Christians to joyne together in other holy duties , as hearing , receiving of the Sacrament , prayer , &c. but this fruit of holy communion which ariseth from a mutuall observing one another is much wanting ; whence it is that so many droope , so many are so unchearfull in the wayes of God , and lie groaning under the burden of many cares , and are battered with so many temptations , &c. because they are left onely to their owne spirits . What an unworthy thing is it , that wee should pity a beast overloaden , and yet take no pity of a brother ? whereas there is no living member of Christ but hath spirituall love infused into him , and some ability to comfort others . Dead stones in an Arch uphold one another , and shall not living ? It is the worke of an Angell to comfort , nay , it is the office of the Holy Ghost to be a Comforter , not onely immediately , but by breathing comfort into our hearts together with the comfortable words of others ; thus one friend becomes an Angell , nay a God to another , and there is a sweet fight of God in the face of a friend ; for though the comfort given by Gods Messengers bee ordinarily most effectuall , as the blessing of Parents ( who are in Gods roome ) is more effectuall than the blessing of others upon their children : yet God hath promised a blessing to the offices of Communion of Saints performed by one private man towards another . Can we have a greater incouragement then under God to be gainer of a soule , which is as much in Gods esteeme as if we should gaine a world ? Spirituall almes are the best almes ; mercy shewed to the soules of men is the greatest mercie ; and wisedome in winning of soules is the greatest wisedome in the world , because the soule is especially the man , upon the goodnesse of which , the happinesse of the whole man depends : What shining and flourishing Christians should wee have if these duties were performed ? As wee have a portion in the communion of Saints , so wee should labour to have humility to take good , and wisedome and love to doe good . A Christian should have feeding lips , & a healing tongue ; the leaves the very words of the tree of righteousnesse have a curing vertue in them . Some will shew a great deale of humanity in comforting others , but little Christianity ; for as kinde men they will utter some cheerefull words , but as Christians they want wisedome from above to speake a gracious word in season : Nay some there are , who hinder the saving working of any affliction upon the hearts of others , by unseasonable and unsavoury discourses , either by suggesting false remedies , or else diverting men to false contentments , and so become spirituall traitors rather then friends , taking part with their worst enemies their lusts and wills . Happy is hee that in his way to heaven meeteth with a chearefull and skilfull guide and fellow-travellor , that carrieth cordials with him against all faintings of spirit : It is a part of our wisedome to salvation to make choice of such a one as may further us in our way ; An indifferency for any company shewes a dead heart ; where the life of grace is , it is sensible of all advantages and disadvantages : How many have beene refreshed by one short , apt , savoury speech ? which hath begotten , as it were , new spirits in them . In ancient times ( as wee see in the Story of Iob ) it was the custome of friends to meet together , to comfort those that were in misery , and Iob takes it for granted , that to him that is afflicted pity should bee shewed from his friends : for besides the presence of a friend which hath some influence of comfort in it . 1. The discovery of his loving affection hath a cherishing sweetnesse in it . 2. The expression of love in reall comforts and services by supplying any outward want of the patry troubled , prevailes much ; th●… Christ made way for his comforts to the soules of men , by shewing outward kindnesse to their bodies : Love with the sensible fruits of it , prepareth for any wholesome counsell . 3. After this , wholesome words carry a speciall cordiall vertue with them , especially when the Spirit of God in the affectionate speaker joines with the word of comfort , and thereby closeth with the heart of a troubled patient : when all these concenter and meet together in one , then is comfort sealed up to the soule . The childe in Elizabeths wombe sprang at the presence and salutation of Mary ; the speech of one hearty friend cannot but revive the spirits of another ; Sympathy hath a strange force , as wee see in the strings of an Instrument , which being played upon ( as they say ) the strings of another instrument are also moved with it . After love hath once kindled love , then the heart being melted , is fit to receive any impression ; unlesse both pieces of the iron bee red hot they will not joyne together ; two spirits warmed with the ●…ne heat will easily so●…der together . §. 2. In him that shall stay the minde of another there had need to bee an excellent temper of many graces ; as , 1. Knowledge of the grievance together with wisedome to speake a word in season , and to conceale that which may set the cure backwards . 2. Faithfulnesse with liberty , not to conceal●… any thing which may bee for his good , though against present liking . The very life and soule of friendship stands in freedome , tempered with wisedome and faithfulnesse . 3. Loue with compassion and patience to beare all , and hope all , and not to bee easily provoked by the way wardnesse of him we deale with . Short spirited men are not the best comforters : God himselfe is said to beare with the manners of his people in the wildernesse : It is one thing to beare with a wise sweet moderation that which may be borne , and another thing to allow or approve that which is not to be approved at all . Where these graces are in the speaker , and apprehended so to bee by the person distempered , his heart will soone embrace whatsoever shall bee spoken to rectifie his judgement or affection . A good conceit of the spirit of the speaker is of as much force to prevaile as his words . Words especially prevaile , when they are uttered more from the bowels then the braine , and from our owne experience , which made even Christ himselfe a more compassionate high Priest. When men come to themselves againe , they will bee the deepest censurers of their owne miscariage . §. 3. Moreover , to the right comforting of an afflicted person , speciall care must be had of discerning the true ground of his grievance , the coare must bee searched out ; if the griefe ariseth from outward causes , then it must be carried into the right channell , the course of it must bee turned another way , as in staying of blood ; we should grieve for sinne in the first place , as being the evill of all evills : If the ground be sinne , then it must be drawne to a head , from a confused griefe to some more particular sinne , that so wee may strike the right veine ; but if wee finde the spirit much cast downe for particular sinnes , then comfort is presently to be applied ; But if the griefe be not fully ripe , then , as we use to help nature in its offers to purge , by Physick , till the sick matter be carried away ; so when conscience , moved by the spirit , begins to ease it selfe by confession , it is good to help forward the worke of it , till wee finde the heart low enough for comfort to be laid upon . When Paul found the Iaylor cast downe almost as low as hell , hee stands not now upon further hammering , and preparing of him for mercie , ( that worke was done already , ) but presently stirres him up to beleeve in the Lord Iesus Christ ; here being a fit place for an interpreter to declare unto man his righteousnesse , and his mercy that belongs unto him after he hath acknowledged his personall and particular sins , which the naturall guile of the heart is extreamely backward to doe , and yet cannot receive any sound peace till it be done : If signes of grace be discerned , here likewise is a fit place to declare unto man the saving worke of grace in his heart , which Sathan labours to hide from him . Men oft are not able to reade their owne evidences without help . In case of stifnesse and standing out , it is fit the Man of God should take some authority upon him , and lay a charge upon the soules of men in the name of Christ , to give way to the truth of Christ , and to forbeare putting off that mercy which is so kindly offered , when we judge it to be their portion ; which course will be succesfull in hearts awed with a reverend feare of grieving Gods spirit . Sometimes men must bee dealt roundly withall , as David here deales with his owne soule , that so whilest we aske a reason of their dejection , they may plainly see they have no reason to be so cast downe ; for oftentimes grievances are irrationall , rising from mistakes ; and counsell , bringing into the soule a fresh light , dissolves those grosse fogges , and setteth the soule at liberty . What griefe is contracted by false reason , is by true reason altered . Thus it pleaseth God to humble men by letting them see in what need they stand one of another , that so the communion of Saints may be indeared ; every relation wherein we stand towards others , are so many bonds and sinewes whereby one member is fitted to derive comfort to another , through love the bond of perfection : All must be done in this sweet affection . A member out of joynt must be tenderly set in again , and bound up , which onely men guided by the spirit of love seasoned with discretion are fit to doe , they are taught of God to doe what they should . The more of Christ is in any man , the more willingnesse and fitnesse to this duty ; to which this should encourage us , that in strengthening others we strengthen our selves , and derive upon our selves the blessing pronounced on those that consider the needie , which will be our comfort here , and crowne hereafter , that God hath honoured us , to be instruments of spirituall good to others . It is an injunction to cōfort the feeble minded , & there is an heavie imputatiō on those that cōforted not the weaks : when men will not owne men in trouble , but as the herd of Deere forsake & push away the wounded Deere frō them : And those that are any wayes cast downe , must stoope to those wayes which God hath sanctified to convey cōfort ; for though sometimes the Spirit of God immediatly comforts the soule , which is the sweetest , yet for the most part the Sun of righteousnesse that hath healing in his wings , conveyeth the beames of his comfort by the helpe of others , in whom hee will have much of our comfort to lie hid , and for this very end it pleaseth God to exercise his children ( and Ministers especially ) with tryalls and afflictions , that so they having felt what a troubled spirit is in themselves , might be able to cōfort others , in their distresses with the same comfort wherwith they have beene comforted : God often suspends comfort from us to drive us to make use of our Christian friends , by whom hee purposeth to doe us good . Oftentimes the very opening of mens grievances , bringeth ease without any further working upon them ; the very opening of a veine cooles the blood . If God in the state of innocencie thought it fit man should have a helper , if God thought it fit to send an Angell to comfort Christ in his agonies , shall any man thinke the comfort of another more than needs ? Sathan makes every affliction , by reason of our corruption , a temptation to us , whereupon we are to encounter not onely with our owne corruptions , but with spirituall wickednesses , and need we not then that others should joyne forces with us to discover the temptation , and to confirme and comfort us against it ? for so reason joyning with reason , and affection with affection , wee come by uniting of strength , to bee impregnable . Sathan hath most advantage in solitarinesse , and thereupon sets upon Christ in the wildernesse , and upon Eve single , and it added to the glory of Christs victory , that he overcame him in a single combat , and in a place of such disadvantage . Those that will be alone ( at such times ) doe as much as in them lieth to tempt the tempter himselfe to tempt them . The Preacher gives three reasons why two are better than one . 1. Because if one fall , the other may lift him up : as that which is stronger shoreth up that which is weaker , so feeble mindes are raised and kept up by the stronger : Nay , oftentimes he that is weaker in one grace , is stronger in another ; one may helpe by his experience and meekenesse of love , that needs the help of another for knowledge . 2. If two lye together , one may warme another by kindling one anothers spirits ; Where two meete together upon such holy grounds and aymes , there Christ by his spirit makes up another , and this three-fold cable who shall breake ? While I●…as lived , Iehoiada stood upright ; While Latymer and Ridley lived , they kept up Granmer by intercourse of letters and otherwise , from entertai ning counsells of Revolt . The Disciples presently upon Christs apprehension fainted , not withstanding he laboured by his heavenly doctrine to put courage & comfort into them . 3. If any give an on-set upon them , there is two to withstand it , Spirit joyning with Spirit ; and because there is an acquaintance of spirits as well as of persons , those are fittest to lay open our mindes unto , in whom upon experience of their fidelity , our hearts may most safely relie . Wee lose much of our strength in the losse of a true friend ; which made David bemoane the losse of his friend Ionathan , Woe is me for thee my brother Ionathan . He lost a piece of himselfe , by losing him whom his heart so clave unto ; Saint . Paul accounted that God had shewed especiall mercy to him , in the recovery of Epaphroditus . §. 4. But there are divers miscarriages in those that are troubled , which make the comfort of others of none effect . 1. When the troubled party , deales not directly , but doubleth with him that is to helpe him . Some are ashamed to acknowledge the true ground of their grievance , pretending sorrow for one thing , when their hearts tell them it ariseth from another ; Like the Lap●…ings which make greatest noise furthest from their neast , because they would not have it discovered : This deceit moved our blessed Saviour ( who knew what was in the harts of men , ) to fit his answeres many times , rather to the man then to the matter . 2. Some relie too much upon particular men , Oh if they had such a one they should do well , and mislike others , ( fitter perhaps to deale with them , as having more thorough knowledge of their estates , ) because they would have their disease rather covered then cured ; or if cured , yet with soft words , whereas no playster worketh better then that which causes smart . Some out of meere humorous fondnesse must have that which can hardly be got , or else nothing pleases them : David must needs have the waters of Bethlem when others were neerer hand : And oftentimes when men have not onely whom they desire , but such also who are fit and dexterous in dealing with a troubled spirit , yet their soules feele no comfort , because they make idols of men ; Whereas men at the best are but conduits of comfort , and such as God freely conueyeth comfort by , taking liberty oft to deny comfort by them , that so he may be acknowledged the God of all comfort . 3. Some delude themselves , by thinking it sufficient to have a few good words spoken to them , as if that could cure them ; not regarding to apprehend the same , and mingle it with faith , without which , good words lose their working , even as wholesome Physick in a dead stomack . Besides miscarriages in comforting ; times will often fall out in our lives , that we shall have none either to comfort us , or to be comforted by us , and then what will become of us unlesse we can comfort our selues ? Men must not thinke alwayes to live upon almes , but lay up something in store for themselves , and provide oyle for their owne lamps , and bee able to draw out something from the treasury of their owne hearts . We must not goe to the Surgeon for every scratch . No wise traveller but will have some refreshing waters about him . Againe , wee are often driven to retire home to our owne hearts , by uncharitable imputations of other men ; even friends sometimes become miserable comfortens : it was Iobs case , his friends had honest intentions to comfort him , but erred in their manner of dealing ; if he had found no more comfort by reflecting upon his owne sincerity , then he received from them , who laboured to take it from him , hee had beene doubly miserable . We are most privy to our owne intentions and aimes , whence comfort must bee fetched ; Let others speake what they can to us , if our owne hearts speake not with them , we shall receive no satisfaction . Sometimes it may fall out , that those which should unloose our spirits when they are bound up , mistake , the key ●…isses the right wards , and so we l●…e bound still . Opening of our estate to another is not good , but when it is necessary , and it is not necessary , when we can fetch supply from our owne store ; God would have us tender of our reputations , except in some speciall cases , wherein wee are to give glory to God by a free and full confession . Needlesse discovery of our selves to others , makes us feare the conscience of another man , as privie to that which we are ashamed hee should bee privy unto : and it is neither wisedome nor mercy , to put men upon the racke of confession , further then they can have no ease any other way , for by this meanes we raise in them a jealousie towards us , and oft without cause ; which weakneth and tainteth that love which should unite hearts in one . CAP. XV. Of flying to God in disquiets of soule . Eight observations out of the text . WHat if neither the speech of others to us , nor the rebuke of our owne hearts will quiet the soule ; Is there no other remedy left ? Yes , then looke up to God , the Father and fountaine of comfort , as David doth here ; For the more speciall meanes whereby he sought to recover himselfe , was by laying a charge upon his soule to trust in God ; for having let his soule runne out too much , hee begins to recollect himselfe againe ; and resigne up all to God. §. 1. But , how came David to have the command of his owne soule , so , as to take it off from griefe , and to place it upon God , could hee dispose of his owne heart himselfe ? The child of God hath something in him above a man , hee hath the Spirit of God to guide his spirit : this command of David to his soule was under the command of the Great Commander : God commands David to trust in him , and at the same time infuseth strength into his soule by thinking of Gods command , and trusting to Gods power , to command it selfe to trust in God : so that this command is not onely by authoritie , but by vertue likewise of Gods command : As the inferiour orbes move as they are moved by a higher ; So Davids spirit here , moves as it is moved by Gods Spirit , which inwardly spake to him to speake to himselfe . David in speaking thus to his owne soule , was , as every true Christian is , a Prophet , and an instructer to himselfe : It is but as if inferiour officers should charge in the name and power of the King. Gods children have a principle of life in them from the Spirit of God , by which they command themselves . To give charge belongs to a Superiour ; David had a double Superiour above him , his owne spirit as sanctified , and Gods Spirit guiding that . Our spirits are the Spirits agents , and the Holy Spirit is Gods agent , maintaining his right in us . As God hath made man a free agent , So he guides him , and preserves that free manner of working which is agreeable to mans nature . By this it appeares , that Davids moving of himselfe , did not hinder the Spirits moving of him , neither did the Spirits moving of him , hinder him from moving himselfe in a free manner ; for the Spirit of God moveth according to our principles , it openeth our understandings to see that it is best to trust in God ; It moveth so sweetly , as if it were an inbred principle , and all one with our owne spirits ; If wee should hold our will to move it selfe , and not to be moved by the Spirit , we should make a God of it , whose property is to move other things , and not to be moved by any . We are in some sort Lords over our owne speeches and actions , but yet , under a higher Lord. David was willing to trust in God , but God wrought that will in him : he first makes our will good , and then works by it . It is a sacrilegious liberty that will acknowledge no dependance upon God. Wee are wise in his wisedome , and strong in his strength , who saith , without me yee can doe nothing . Both the budde of a good desire , and the blossome of a good resolution , and the fruit of a good action , all comes from GOD. Indeed the understanding is ours whereby wee know what to doe , and the will is ours whereby wee make choice of what is best to be done ; but the light whereby wee know , and the guidance whereby wee choose , that is from a higher agent , which is ready to flow into us with present fresh supply , when by vertue of former strength wee put our selves forward in obedience to God. Let but David say to his soule being charged of God to trust , I charge thee my soule to trust in him , and hee findes a present strength inabling to it . Therefore we must both depend upon God as the first Mover , and withall set all the inferiour wheeles of our soules a going according as the Spirit of God ministers motion unto us . So shall wee bee free from selfe-confidence , and likewise from neglecting that order of working which God hath established . David hearkened what the Lord said , before he said any thing to himselfe , so should wee . Gods Commands tend to this , that wee should command our selves . God , and the Minister under God , bid us trust in him , but all is to no purpose till grace bee wrought in the soule , whereby it bids it selfe ; Our speaking to others doth no good , till they by entertaining what we say , speake the same to their owne soules . In this charge of David upon his owne soule , we may see diverse passages and priviledges of a gracious heart in trouble . §. 2. As , 1. That a Christian when hee is beaten out of all other comforts , yet hath a God to runne unto . A wicked man beaten out of earthly comforts , is as a naked man in a storme , and an unarmed-man in the field , or as a ship tossed in the Sea without an anchor , which presently dashes upon rockes , or falleth upon quicksands ; but a Christian when he is driven out of all comforts below , nay , when God seemes to bee angry with him , hee can appeale from God angry to God appeased , hee can wrastle and strive with God by Gods owne strength , fight with him with his own weapons , and plead with God by his owne arguments . What a happy estate is this ? who would not be a Christian , if it were but for this , to have something to relie on when all things else faile ? The confusion and unquietnesse which troubles raise in the soule , may drive it from resting in it selfe , but there can never be any true peace setled , untill it sees and resolves what to stay upon . §. 3. 2. We see here , that there is a sanctified use of all troubles to Gods children ; first they drive them out of themselves , and then draw them neerer to GOD. Crosses indeed of themselves estrange us more from God , but by an over-ruling worke of the spirit they bring 〈◊〉 neerer to him ; The soule of it selfe is ready to misgive , as if God had too many controversies with it , to shew any favour towards it ; and Sathan helped●… ; because hee knowes nothing can stand and prevaile against God , or a soule that relyeth on him , therefore hee labours to breed and encrease an everlasting divisi●… betwixt God and the soule ; but let not Christians muse so much upon their trouble , but see whether it carries them , whether it brings them neerer unto God , or not ; It is a never failing rule of discerning a man to be in the state of grace , when he findes every condition draw him neerer to God ; for thus it appeares that such love God , and are called of him , unto whom all things worke together for the best . §. 4. 3. Againe , hence wee see , that the spirit of God by these inward speeches doth awake the soule , and keepe it in a holy exercise , by stirring up the grace of faith to its proper function . It is not so much the having of grace , as grace in exercise , that p●…eserves the soule ; therefore wee should by this and the like meanes stirre up the grace of God in us , that so it may bee kept a working ●…nd in vigour and strength . It was Davids manner to awake himselfe , by bidding both heart and harpe to awake . It is the waking Christian ( that ha●…h his wit and his grace ready about him ) who is the safe Christian ; grace dormant without the exercise doth not secure us . It is almost all one ( in regard of present exigence ) for grace not to be and not to worke . The soule without action , is like an instrument not played upon , or like a ship alwayes in the Haven . Motion is a preservative of the purity of things . Even life it selfe is made more lively by action . The spirit of GOD whereby his children are led , is compared to things of the quickest and strongest actions , as fire and winde , &c. God himselfe is a pure act , alwayes in acting ; and every thing the nearer it comes to God , the more it hath its perfection in working . The happinesse of man consists chiefly in a gracious frame of spirit , and actions sutable sweetly issuing there-from : the very rest of heavenly bodies is in motion in their proper places . By this stirring up the grace of God in us , sparkles come to be flames , and all graces are kept bright . Troubles stirre up David , and David being stirred stirres up himselfe . §. 5. 4. We see likewise here a further use of Soliloquies or speeches to our own hearts ; when the soule by entring into it selfe sees it selfe put out of order , then it injoynes this duty of trusting in God upon it : if wee looke onely on our selves and not turne to God , the worke of the soule is imperfect : then the soule worketh as it should , when as by reflecting on it selfe , it gathers some profitable conclusion , and leaveth it selfe with God. David upon reflecting on himselfe found nothing but discouragement , but when he lookes upward to GOD , there hee findes rest . This is one end , why God suffers the soule to tire and beat it selfe , that finding no rest in it selfe , it might seeke to him . David yeelds not so much to his passion as that it should keepe him from God. Therefore let no man truly religious pretend ( for an excuse ) his temper or provoking occasions , &c. for grace doth raise the soule above nature ; Grace doth not only stop the soule in an evill way , but carries it to a contrary good , and raiseth it up to God. Though holy men be subject to like passions with others ( as it is said of Elias ) yet they are not so inthralled to them , as that they carry them wholly away from their God , but they heare a voice of the spirit within them , calling them backe againe to their former communion with God ; and so grace takes occasion , ( even from sinne ) to exercise it selfe . §. 6. 5. Observe further , that distrust is the cause of all disquiet : the soule suffers it selfe by something here below to be drawne away from God , but can finde no rest till it returne to him againe . As Noahs Dove had no place to set her foote upon , till it was received into the Arke from whence it came . And it is Gods mercy to us , that when we have let goe our hold of God , wee should finde nothing but trouble and unquietnesse in any thing else , that so we might remember from whence wee are fallen and returne home againe . That is a good trouble which frees us from the greatest trouble , and brings with it the most comfortable rest ; It is but an unquiet quiet , and a restlesse rest which is out of God. It is a deepe spirituall judgement for a man to finde too much rest in the creature : The soule that hath had a saving worke upon it , will be alwayes impatient untill it recovers its former sweetnesse in God : After Gods spirit hath once touched the soule , it will never be quiet untill it stands pointed God-ward . But conscience may object , upon any offence God is offended , and therefore not to be trusted . It is true , where faith is not above naturall conscience ; but a conscience sprinkled with the blood of Christ , is not scared from God by its infirmities and failiags , but as David here , is rather stirred up to runne unto God by his distemper ; and it had beene a greater sinne then his distemper not to have gone unto God. Those that have the spirit of sonnes in their hearts , runne not further from God after they have a little strayed from him , but though it be the nature of sinfull passions to breed griefe and shame , yet they will repaire to God againe , and their confidence overcomes their guilt ; So well are they acquainted with Gods gracious disposition . Yet we see here , David thinkes not of trusting in God , till first he had done justice upon his owne soule , in rebuking the unruly motions thereof ; Censure for sinne goeth before favour in pardoning sinne , or boldnesse to aske pardon of God ; those that love God must hate ill : If our consciences condemne us of allowing any sinne , we cannot have boldnesse with God who is ( light and can abide no darknesse and ) greater then our consciences . §. 7. 6. Moreover , hence wee see it is no easie thing to bring God and the heart together : David here as he often checkes his heart , so hee doth often charge his heart ; Doubts and troubles are still gathering upon him , and his faith still gathering upon them . As one striving to get the haven , is driven back by the waves , but recovering himselfe againe , gets forward still , and after often beating back , at length obtaines the wished haven , and then is at rest . So much adoe there is to bring the soule unto God , the harbour of true comfort . It were an easie thing to be a Christian , if Religion stood onely in a few outward works and duties , but to take the soule to taske , and to deale roundly with our owne hearts , and to let conscience have its full work , and to bring the soule into spirituall subjection unto God ; this is not so easie a matter , because the soule out of selfe-love is loath to enter into it selfe , least it should have other thoughts of it selfe then it would have ; David must bid his soule trust and trust , and trust againe before it will yeeld . One maine ground of this difficulty , is that contrariety which is in the soule by reason of contrary principles : The soule so farre as it is gracious commands , so farre as it is rebellious , resists ; which drew holy Austen to a kinde of astonishment ; The soule commands the body and it yeelds ( saith he ) it commands it selfe , and is resisted by it selfe ; it commands the hand to move and it moveth with such an unperceiveable quicknesse that you can discerne no distance betwixt the command and the motion : Whence comes this ? but because the soule perfectly wills not and perfectly injoynes not that which is good , and so farre forth as it fully wills not , so far it holds backe . There should bee no need of commanding the soule if it were perfect , for then it would bee of it selfe , what it now commandeth . If David had gotten his soule at perfect freedome at the first , hee needed not have repeated his charge so often upon it . But the soule naturally sinks downward , and therfore had need often to be wound up . §. 8. 7. Wee should therefore labour to bring our soules ( as David doth here ) to a firme and peremptory resolution , and not stand wavering and as it were equally ballanced betwixt God and other things ; but enforce our soules , we shall get little ground of infidelity else ; drive your soules therefore to this issue , either to rely upon God , or else to yeeld up it selfe to the present grievance ; if by yeelding it resolves to be miserable there 's an end , but if it desires rest , then let it resolve upon this onely way to trust in God ; and well may the soule so resolve , because in God there are grounds of quieting the soule , above all that may unsettle it ; In him there is both worth to satisfie , and strength to support the soule . The best way to maintaine inward peace , is to settle and fixe our thoughts upon that which will make us better till wee finde our hearts warmed and wrought upon thereby , and then ( as the Prophet speaks ) God will keepe us in peace , peace , that is , in perfect and abundant peace . This resolution stayed Iob , that though God should kill him yet hee resolved to trust in him ; Answerable to our resolution is our peace : the more resolution the more peace ; Irresolution of it selfe without any grievance is full of disquiet ; It is an unsafe thing alwayes to begin to live ; to bee alwayes cheapning and paltering with God : Come to this point once , Trust God I ought , therefore trust God I will , come what may or will. And it is good to renew our resolutions againe and againe : for every new resolution brings the soule closer to God , and gets further in him , and brings fresh strength from him ; which if wee neglect , our corruption joyning with outward hinderances will carry us further and further backward , and this will double yea multiply our trouble and griefe to recover our selves againe ; wee have both winde and tide against us : Wee are going up the hill , and therefore had need to arme our selves with resolution . Since the fall , the motion of the soule upward ( as of heavy bodies ) is violent , in regard of corruption which weighes it downeward , and therefore all enforcement is little enough ; Oppose therefore with David an invincible resolution , and then doubt not of prevailing ; If wee resolve in Gods power and not our owne , and bee strong in the Lord , and not in our selves , then it matters not what our troubles or temptations bee either from within , or without , for trust in God at length will triumph . Here is a great mercy , that when David had ( a little ) let goe his hold of God , yet God would not let goe his hold of him , but by a spirit of faith drawes him back againe to himselfe ; God turnes us unto him and then wee returne . Turne us againe ( saith the Psalmist ) cause thy face to shine upon us , and wee shall be saved . When the soule leaves God once , it loses its way , and it selfe ; and never returnes till God recalls it againe . If morall principles cherished and strengthened by good education , will enable the soule against vicious inclinations , so that though some influence of the heavens worke upon the aire , and the aire upon the spirits , and the spirits upon the humors , and these incline the temper , and that inclines the soule of a man such and such wayes , yet breeding in the refineder sort of civill persons , will much prevaile to draw them another way ? What then may wee thinke of this powerfull grace of faith which is altogether supernaturall ? Will not this carry the soule above all naturall inclinations whatsoever ( though strengthened by outward occasions ) if wee resolve to put it to it ? David was a King of other men but here hee shewes that hee was a King of himselfe ; What benefit is it ( for a man ) to bee Ruler over all the world , and yet remaine a slave to himselfe ? §. 9. 8. Againe , David here doth not onely resolve , but presently takes up his soule before it strayed too farre from God ; the further and the longer the soule wanders from God , the more it intangles it selfe and the thicker darknesse will cover the soule , yea the loather it is to come to God againe , being ashamed to looke God in the face after discontinuing of acquaintance with him ; Nay the stronger the league growes betwixt sinne and the soule , and the more there groweth a kinde of sutablenesse betwixt the soule and sinne ; Too long giving way to base thoughts and affections , discovers too much complacencie and liking of sinne . If we once give way , a little griefe will turne into bitter sorrow , and that into a setled pensivenesse and heavinesse of spirit ; feare will grow into astonishment , and discouragement into despaire ; If ever we meane to trust God , Why not now ? How many are taken away in their offers and essayes , before they have prepared their hearts to cleave unto God. The sooner wee give up our selves to the Lord , the sooner wee know upon what termes we stand , and the sooner wee provide for our best security , and have not our grounds of comfort to seeke when wee shall stand most in need of them . Time will salve up griefe in the meanest of men , Reason in those that will suffer themselves to bee ruled thereby , will cure ( or at least stay the fits of it ) sooner : but Faith if we stir it up , will give our soules no rest , untill it hath brought us to our true rest ( that is ) to God : therefore we should presse the heart forward to God presently that Satan make not the rent greater . Lastly , here we see , that though the soule be overborne by passion for a time , yet if grace hath once truely seasoned it , it will worke it selfe into freedome againe ; grace as oyle will bee above . The eye when any dust falls into it , is not more tender and unquiet , till it be wrought out againe , then a gracious soule is being once troubled : the spirit as a spring will bee cleansing of it selfe more and more . Whereas the heart of a carnall man , is like a standing poole , whatsoever is cast into it , there it rests ; trouble and disquietnesse in him are in their proper place ; It is proper for the Sea to rage and cast up dirt : God hath set it downe for an eternall rule , that vexation and sinne shall bee inseparable . Happinesse and rest were severed from sinne in heaven when the Angels fell , and in Paradise when Adam fell , and will remaine for ever separated , untill the breach be made up by faith in Christ. CAP. XVI . Of trust in God : grounds of it : specially his providence . BUt to come neerer to the unfolding of this trusting in God , which David useth here as a remedy against all distempers . Howsoever confidence and trust bee an affection of nature , yet by the spirits sanctifying and carrying it to the right object , it becomes a grace of wonderfull use . In the things of this life usually hee that hopes most is the most unwise man ; he being most deceived that hopes most , because he trusts in that which is uncertaine , and therefore deceitfull hope is counted but the dreame of a waking man. But in Religion it is farre otherwise , here , hope is the maine supporting grace of the soule , springing from faith in the promises of God. Trust and hope are often taken in the same sense , though a distinction betwixt them hath somtimes its use : faith lookes to the word promising , hope to the thing promised in the word , faith lookes to the authority of the promiser , hope ( especially ) to the goodnesse of the promise ; faith looks upon things as present , hope as to come hereafter . God as the first truth is that which faith relyes on , but God as the chiefe good , is that which hope rests on , trust or confidence is nothing else , but the strength of hope ; if the thing hoped for be deferred , then of necessity it ensorces waiting , and waiting is nothing else but hope and trust lengthened . Howsoever , there may be use of these and such like distinctions , yet usually they are taken promiscuously , especially in the old Testament . The nature and use of faith is set out by tearmes of staying , resting , leaning , rolling our selves upon God , &c. which come all to one , and therefore wee forbeare any further curious distinction . Now seeing trusting in God , is a remedy against all distempers , it is necessary that wee should bring the object and the act ( God and the Soule ) together ; for effecting of which , it is good to know something concerning God , and something concerning trust . God is onely the fit object of trust , hee hath all the properties of that which should be trusted on ; A man can bee in no condition wherein God is at a losse and cannot helpe him ; if comforts be wanting he can create comforts , not onely out of nothing , but out of discomforts ; He made the Whale that swallowed up Ionas , a meanes to bring him to the Shore : The Sea was a wall to the Israelites on both sides : The devouring flames were a great refreshing to the three children , in the fierie furnace ; That trouble which we think will swallow us up , may be a meanes to bring us to our haven ; So mighty is God in power , and so excellent in working . God then , and God onely is a fit foundation for the soule to build it selfe upon , for the firmer the foundation is , the stronger will the building be , therefore those that will build high must digge deepe : the higher the tree riseth , the deeper the root spreadeth and fastneth it selfe below . So it is in faith , if the foundation thereof be not firme , the soule cannot build it selfe strongly upon it ; Faith hath a double principle to build on , either a principle of being , or a principle of knowing , the principle of being is God himselfe , the principle of knowing is Gods word , whereby God commeth forth ( out of that hidden light which none can attaine unto ) and discovereth his meaning towards us for our good . This then must 1. be supposed for a ground , that there is a God , and that God is , ( that is ) hath a full and eternall being , and giveth a Being , and an order of Being , to all things else ; some things have onely a Being , some things life and being , some things sense , &c. and some things have a more excellent being including all the former , as the being of creatures indued with reason ; If God had a not being , nothing else could be ; In things subordinate one to another , take away the first , and you take away 〈◊〉 the rest : Therefore this proposition ( God is ) is the first truth of all , and if this were not , nothing else should be : as we see if the heavenly bodies doe not move , there is no motion here below . 2. In the divine nature or being , there is a subsisting of three persons , every one so set out unto us , as fitted for us to trust in : the Father as a Creator , the Sonne as a Redeemer , the Holy Ghost as a Comforter , and all this in reference to us : God in the first person hath decreed the great work of our salvation , and all things tending to the accomplishment of it : God in the second person hath exactly and fully answered that decree and plot , in the worke of our redemption ; God in the third person , discovers and applyes all unto us , and fits us for communion with the Father and the Sonne from whom he proceeds ; 3. GOD cannot be comfortably thought upon out of Christ our mediator in whom hee was reconciling the world to himselfe , as being a friend both to God and us , and therefore fit to bring God and the soule together , being a middle person in the trinity ; In Christ Gods nature becomes lovely to us , and ours to God : otherwise there is an utter enmity betwixt his pure and our impure nature : Christ hath made up the vaste gulfe betweene God and us ; there is nothing more terrible to thinke on , then an absolute God out of Christ. 4. Therefore for the better drawing of us to trust in God , we must conceive of him under the sweet relation of a Father ; Gods nature is Fatherly now unto us , and therefore lovely . 5. And for further strengthning our faith , it is needfull to consider what excellencies the Scripture giveth unto God , answerable to all our necessities ; what sweet Names God is pleased to be knowne unto us by sor our comfort , as a mercifull , gracious , long suffering God , &c. When Moses desired to see the glory of God , God thus manifested himself , in the way of goodnesse , I will m●… all my goodnesse passe before thee . Whatsoever is good in the creature , is first in God as in a fountaine and it is in God in a more emi●… manner and fuller measure . All grace and holinesse , all sweetnesse of affection , all power and wisdome , &c. as it is in him , so it is from him , and we come to conceive these properties to bee in God , 1. by feeling the comfort and power of them in our selves ; 2. by observing these things in their measure to be in the best of the creatures , whence wee arise to take notice of what grace and what love , what strength and wisdome &c. is in God , by the beames of these which we see in his creature , with adding in our thoughts fulnesse peculiar to God , and abstracting imperfections , incident to the creature ; for that is in God in the highest degree , the sparkles whereof is but in us . 6. Therefore it is fit that unto all other eminencies in God , wee should strengthen our faith by considering those glorious singularities , which are altogether incommunicable to the creature , and which gives strength to his other properties , as that God is not onely gracious and loving , powerfull , wise , &c. but that he is infinitely , 〈◊〉 , and unchangeably so . All which are comprised in and drawne from that one name Iehovah as being of himselfe , and giving a being to all things else , of nothing , and able when it pleaseth him to turne all things to nothing againe . As God is thus , so he makes it good by answerable actions and dealing towards us , by his continuall providence ; the consideration whereof is a great stay to our faith , for by this providence God makes use of all his former excellencies for his peoples good ; for the more comfortable apprehension of which , it is good to know that Gods providence is extended as farre as his creation . Every creature ( in every element and place whatsoever ) receiveth a powerfull influence from God , who doth what pleaseth him , both in heaven , and earth , in the sea , and all places ; But we must know , God doth not put things into a frame , and then leave them to their owne motion , as wee doe clocks , after wee have once set them right , and ships after wee have once built them , commit them to winde and waves ; but as hee made all things , and knowes all things , so ( by a continued kind of creation ) he preserves all things in their being and working , and governes them to their ends : Hee is the first mover that sets all the wheeles of the creature a working : One wheele may move another , but all are moved by the first . If God moves not , the clock of the creature stands . If God should not uphold things , they would presently fall ( to nothing ) from whence they came . If God should not guide things , Sathans malice , and mans weaknesse , would soone bring all to a confusion . If God did not rule the great family of the world , all would breake and fall to pieces , whereas the wise providence of God , keepeth every thing on its right hinges . All things stand in obedience to this providence of God , and nothing can withdraw it selfe from under it ; If the creature withdraw it selfe from one order of providence , it falls into another ; If man ( the most unruly and disordered creature of all ) withdraw himselfe from Gods gracious government of him to happinesse , hee will soone fall under Gods just government of him to deserved misery ; If hee shakes off Gods sweet yoake , he puts himselfe under Sathans heavy yoake , who ( as Gods executioner ) hardens him to destruction ; and so whiles hee rushes against Gods will , he fulfils it . And whilst he will not willingly doe Gods will , Gods will is done upon him against his will. The most casuall things fall under providence , yea ( the most disordered thing in the world , ( sinne ) and ( of sins the most horrible that ever the Sunne beheld ) the crucifying of the Lord of life , was guided by a hand of providence to the greatest good . For that which is ca suall in regard of a second cause , is not so in regard of the first , whose providence is most cleerely seene in casuall events that fall out by accident , for in these the effect cannot be ascribed to the next cause , God is said to kill him , who was unwarily slaine by the falling of an axe or some instrument of death . And though man hath a freedome in working , and ( of all men ) the Hearts of Kings are most free , yet even these are guided by an over ruling power , as the rivers of water are carryed in their channels , whither skilfull men list to derive them . For setling of our faith the more , God taketh liberty in using weake meanes to great purposes , and setteth aside more likely and able meanes , yea sometimes he altogether disableth the greatest meanes , and worketh often by no meanes at all . It is not from want of power in God , but from abundance & multiplying of his goodnesse , that hee useth any means at all : there is nothing that he doth by meanes , but hee is able to doe without meanes . Nay , God often bringeth his will to passe by crossing the course and stream of meanes , to shew his own soveraignty , and to exercise our dependance ; and maketh his very enemies , the accomplishers of his owne will , and so , to bring about that which they oppose most . Hence it is that we beleeve under hope against hope . But wee must know , Gods manner of guiding things is without prejudice of the proper working of the things themselves ; hee guideth them sweetly according to the instincts hee hath put into them ; for , 1. He furnishes creatures with a vertue and power to worke , and likewise with a manner of working sutable to their owne nature , as it is proper for a man ( when he workes ) to worke with freedome , and other creatures by naturall instinct , &c. 2. God maintaineth both the power and manner of working , and perfecteth and accomplisheth the same by acting of it , being neerer to us in all wee doe , then we are to our selves . 3. He applies and stirres up our abilities and actions , to this or that particular as he seeth best . 4. Hee suspends or removes the hinderances of all actions , and so powerfully , wisely , and sweetly orders them to his owne ends . When any evill is intended , God either puts bars and letts to the execution of it , or else limiteth and boundeth the same both in regard of time and measure , so that our enemies either shall not doe the evill at all , or else not so long a time , or not in such a height of mischiefe , as their malice would cary them to : The rod of the wicked may light upon the backe of the righteous , but it shall not rest there . God knowes how to take our enemies off , sometimes by changing , or stopping their wills , by offering considerations of some good or ill , danger or profit to them ; sometimes by taking away , and weakning all their strength , or else by opposing an equall or greater strength against it . All the strength our enemies have rests in God ; who if hee denies concourse and influence , the arme of their power , ( as Ieroboams when he stretcht it out against the Prophet ) shrinkes up presently . God is not onely the cause of things and actions , but the cause likewise of the cessation of them , why they fall not out at all . God is the cause why things are not as well as why they are ; The cause why men favour us not , or ( when they doe favour us ) want present wisdome and ability to help us , is from Gods withdrawing the concurrence of his light and strength from them . If a skilfull Physitian doth us no good , it is because it pleaseth God to hide the right way of curing at that time from him . Which should move us to see God in all that befalls us , who hath sufficient reason , as to doe what he doth , so not to doe what hee doth not , to hinder , as well as to give way . The God of spirits hath an influence into the spirits of men , into the principles and springs of all actions ; Otherwise he could not so certainely foretell things to come . God had a worke in Absaloms heart in that he refused the best counsell ; there is nothing independant of him , who is the mover of all things , and himselfe unmoveable . Nothing so high , that is above his providence ; Nothing so low , that is beneath it ; Nothing so large , but is bounded by it ; Nothing so confused , but God can order it ; Nothing so bad , but he can draw good out of it . Nothing so wisely plotted , but God can disappoint it , as Achitophells counsell ; Nothing so simply and unpolitiquely caried , but hee can give a prevailing issue unto it : Nothing so freely caried , in regard of the next cause , but God can make it necessary in regard of the event : Nothing so naturall , but he can suspend in regard of operation , as heavy bodies from sinking , fire from burning , &c. It cannot but bring strong security to the soule , to know that in all variety of changes , and intercourse of good and bad events , God and Our God , hath such a disposing hand . Whatsoever befalls us , all serves to bring Gods electing love , and our glorification together . Gods providence serveth his purpose to save us . All sufferings , all blessings , all ordinanoes , all graces , all common gifts , nay our very falls , yea Sathan himselfe , with all his instruments , as over-mastered , and ruled by God , have this injunction upon them , to further Gods good intendment to us , and a prohibition to doe us no harme . Augustus taxed the world for civill ends , but Gods providence used this as a meanes for Christ to bee borne at Bethieem . Ahashueresh could not sleepe , and thereupon calls for the Chronicles , the reading of which occasioned the Iewes delivery . God oft disposeth little occasions , to great purposes . And by those very wayes whereby proud men have gone about to withstand Gods counsells , they have fulfilled them , as we see in the story of Ioseph and Moses , in the thing wherein they dealt proudly , He was above them . CAP. XVII . Of Graces to be exercised in respect of divine Providence . VVEE are under a providence that is above our own ; which should bee a ground unto us , of exercising those graces that tend to settle the soule in all events . As , 1. Hence to lay our hand upon our mouthes , and command the soule an holy silence , not daring to yeeld to the least rising of our hearts against God. I was dumbe , and opened not my mouth , because thou didst it , saith David . Thus Aaron when hee had lost his two sonnes , both at once , and that by fire , and by fire from heaven , which caried an evidence of Gods great displeasure with it , yet held his peace . In this silence and hope is our strength . Flesh and blood is proane to expostulate with God , and to question his dealing , as we see in Gedeon , Ieremie , Asaph , Habacuck , and others . If the Lord be with us , why then is all this befallen us ? but after some strugling betweene the flesh and the spirit the conclusion will be , yet howsoever matters goe , God is good to Israel . Where a fearefull spirit , and a melancholy temper , a weake judgement , and a scrupulous and raw conscience meete in one , there Sathan and his , together with mens owne hearts , which like Sophisters are continually cavilling against themselves , breed much disquiet , and makes the life uncomfortable . Such therefore should have a speciall care as to grow in knowledge , so to sticke close to sure and certaine grounds , and bring their consciences to the rule . Darknesse causeth feares . The more light , the more confidence . When we yeeld up our selves to God , we should resolve upon quietnesse , and if the heart stirres , presently use this check of David , Why art thou disquieted ? Gods wayes seeme oft to us full of contradictions , because his course is to bring things to passe by contrary meanes . There is a mystery not onely in Gods decree concerning mans eternal estate , but likewise in his providence , as why he should deale unequally with men , otherwise equall . His judgements are a great depth , which we cannot fadome , but they will swallow up our thoughts and understandings . God oft wraps himselfe in a cloude , and will not be seene till afterward . Where we cannot trace him , wee ought with S. Paul to admire and adore him . When we are in heaven , it will be one part of our happinesse , to see the harmony of those things , that seeme now confused unto us . All Gods dealings will appeare beautifull in their due seasons , though we for the present see not the contiguity and linking together of one thing with another . 2. Hence likewise proceeds a holy resigning of our selves to God , who doth all things according to the counsell of his owne will. His will is a wise will , it is guided by counsell , a soveraigne prevailing will. The onely way to have our will , is to bring it to Gods will. If we could delight in him , wee should have our hearts desire . Thus David yeeldes up himselfe unto God ; Here I am , let the Lord deale with me as seemeth good unto him . And thus Elie when God foretold by Samuel the ruine of his house , quiets himselfe , It is the Lord , let him doe what seemeth him good . Thus our blessed Saviour stayes himselfe , Not my will , but thy will be done . And thus the people of God , when Paul was resolved to goe to Ierusalem , submitted , saying , The will of the Lord be done ; a speech fit to proceed out of the heart and mouth of a Christian. Wee may desire and long after a change of our condition , when wee looke upon the greevance it selfe , but yet rembember still that it be with reservation , when wee looke upon the will of God , as How long Lord , holy and true , &c. Out of inferiour reasons wee may with our Saviour desire a removall of the cup , but when wee looke to the supreame reason of reasons , the will of God , here we must stoop , and kisse the rod. Thus humbling our selves under his mighty hand , which by murmuring and fretting we may make more heavy , but not take off , still adding new guilt and pulling on new judgements . 3. The way patiently to suffer Gods will , is to inure our selves first to doe it . Passive obedience springs from active . He that endures any thing , will endure it quietly , when hee knowes it is the will of God , and considers that what ever befalls him , comes from his good pleasure . Those that have not inured themselves to the yoke of obedience , will never endure the yoke of suffering , they fume and rage as a wilde Bull in a net , as the Prophet speakes . It is worth the confidering , to see two men of equall parts under the same crosse , how quietly and calmely the one that establish eth his soule on Christ , will beare his afflictions , wheréas the other rageth as a foole , and is more beaten . Nothing should displease us , that pleaseth God ; neither should any thing be pleasing to us , that displeaseth him . This conformity is the ground of com for t . Our owne will takes away God , as much as in it lyes . If we acknowledge God in all our wayes , he will direct our pathes , and leade us the way that we should goe . The quarrell betwixt God and us is taken up , when his will , and our will are one ; when wee have sacrificed our selves , and our wills unto God ; when , as he is highest in himselfe , so his will hath the highest place in our hearts . Wee finde by experience , that when our wills are so subdued , that wee delight to doe , what God would have us doe , and to be what God would have us be , that then sweet peace presently riseth to the soule . When wee can say , Lord , if thou wilt have me poore and disgraced , I am content to be so . If thou wilt have me serve thee in this condition I am in , I will gladly doe so . It is enough to mee that thou wouldst have it so . I desire to yeeld readily , humbly , and cheerefully , to thy disposing providence . Thus a godly man sayes Amen , to Gods Amen , and puts his fiat and placet to Gods. As the Sea turnes all rivers into its own rellish ; so he turnes all to his owne spirit , and makes whatsoever befalls him , an exercise of some vertue . A Heathen could say , that calamities did rule over men , but a wise man hath a spirit over-ruling allcalamities , much more a Christian . For a man to be in this estate , is to enjoy heavē in the world under heaven ; Gods Kingdome comes where his will●… thus done and suffered . None feele more sweet experience of Gods providence , then those that are most resolute in their obedience . After we have given glory to God in relying upon his wisdome , power , and truth , wee shall finde him imploying these for o●… direction , assistance , and bringing aboue of things to o●…r desired issue , yea above what ever wee looked for , or thought of . In all cases that fall out , or that wee can put to our selves , as in case of extremity , opposition , strange accidents , desertion and damps of spirit , &c. here we may take Sanctuary , that we are in covenant with him , who sits at the sterne and rules all , and hath committed the government of all things to his Sonne , our Brother , our Ioseph , the second person in heaven . Wee may bee sure no hurt shall befall us , that he can hinder ; and what cannot hee hinder that hath the ●…yes of hell and of death ? unto whom ●…e are so neere , that he caries our names in his breast , and on his shoulders , as the ●…igh Priests did those of the twelve Tribes . Though his Church seemes a ●…iddow neglected , yet he will make the world know , that shee hath a Husband will right her in his good time . But it may be demanded , what course is to be taken , for guidance of our lives in particular actions , wherein doubts may arise , what is most agreeable to the will of God. 1. We must not put all carelesly upon a providence , but first consider what is our part , and so farre as God prevents us with light , and affords us helpes and meanes , we must not be failing in our duty . Wee should neither out-runne , nor bee wanting to providence . But in perplexed cases , where the reasons on both sides seeme to bee equally ballanced , see whether part makes more for the maine end the glory of God , the service of others , and advancement of our owne spirituall good . Some things are so cleare and even , that there is not a best betweene them , but one may be done as well as the other , as when two wayes equally tend to one and the same place . 2. Wee are not our owns , and therefore must not set up our selves . Wee must not consult with flesh and blood either in our selves or others , for selfe-love will deprave all our actions , by setting before us corrupt ends . It considers not what is best , but what is safest . By-respects sway the ballance the wrong way . 3. When things are cleare , and God will is manifest , further deliberation is dangerous , and for the most part argues a false heart , as we see in Balaam , who though he knew Gods minde , yet would bee still consulting , till God in judgement gave him up to what his covetous heart led him unto . A man is not fit to deliberate , till his heart be purged of false aymes , for else God will give him up to the darknesse of his owne spirit , and he will bee alwayes warping unfit for any byas . Where the aymes are good , there God delighteth to reveale his good pleasure . Such a soule is levell and suitable to any good counsell , that shall bee given ; and prepared to entertaine it . In what measure any last is favoured , in that measure the soule is darkned . Even wise Solomon , whilest he gave way to his lust , had like to have lost his wisdome . We must looke to our place wherein God hath set us ; if we be in subjection to others , their authority ought to sway with us . Neither is it the calling of those that are subjects , to enquire over-curiously into the mysteries of government , for that , both in peace and war breeds much disturbance , and would trouble all designes . The lawes under which we live , are particular determinations of the law of God in some duties of the second table . For example ; The Law of God sayes , Exact no more then what is thy due . But what in particular is thy due , and what another mans , the lawes of men determine , and therefore ought to be a rule unto us so farre as they reach ; though it be too narrow a rule to be good only so farre as mans law guides unto . Yet law being the joynt reason and consent of many men for publique good , hath an use for guidance of all actions that fall under the same . Where it dashes not against Gods law , what is agreeable to law , is agreeable to conscience . The law of God in the due enlargement of it , to the least beginning and occasions is exceeding broad , and allowes of whatsoever stands with the light of reason , or the bonds of humanity , civility , &c. and whatsoever is against these , is so farre against Gods law . So that higher rules be looked to in the first place , there is nothing lovely , or praise-worthy among men , but ought to be seriously thought on . Nature of it selfe is wilde and untamed , and impatient of the yoke ; but as beasts that cannot endure the yoke at first , after they are enured a while unto it , beare it willingly , & cary their work more easily by it : So the yoke of obedience , makes the life regular and quiet . The meeting of authority , and obedience together , maintaines the order and peace of the world . So of that Question . Though blindfold obedience , such as our Adversaries would have , be such as will never stand with sound peace of conscience , which alwayes lookes to have light to direct it ; ( for else a blinde conscience would breed blinde feares ) yet in such doubtfull cases wherein we cannot winde out our selves , we ought to light our candles at others , whom we have cause to thinke by their place and parts should see further then wee . In matters of outward estate , wee will have men skilfull , of our counsell ; and Christians would finde more sound peace , if they would advise with their godly and learned Pastors and friends . Where there is not a direct word , there is place for the counsell of a prudent man. And it is a happinesse for them whose businesse is much , and parts not large , to have the benefit of those that can give ayme , and see further then themselves . The meanest Christian understands his owne way , and knowes how to doe things with better advantage to his soule , then a gracelesse though learned man ; yet is still glad of further discovery . In counsell there is peace , the thoughts being thus established . When wee have advised and served Gods providence in the use of meanes , then if it fall out otherwise then wee looke for , wee may confidently conclude , that God would not have it so , otherwise to our griefe we may say , it was the fruit of our owne rashnesse . Where we have cause to thinke that wee have used better meanes in the search of grounds , and are more free from partiall affections then others , there we may use our owne advise more safely . Otherwise what wee doe by consent from others , is more secure and lesse offensive , as being more countenanced . In advice with others , it is not sufficient to be generally wise , but experienced and knowing in that wee aske , which is an honour to Gods gifts where we finde them in any kinde . When we set about things in passion , we work not as men or Christians , but in a bestiall manner . The more passion , the lesse discretion ; because passion hinders the sight of what is to be done . It clouds the soule , and puts it on to action without advisement . Where passions are subdued , and the soule purged and cleared , there is nothing to hinder the impression of Gods spirit ; the soule is fitted as a cleane glasse to receive light from above . And that is the reason why mortified men are fittest to advise with in the particular cases incident to a Christian life . After all advise , extract what is fittest , and what our spirits do most bend unto : For in things that concerne our selves , God affords a light to discerne out of what is spoken , what best suteth us . And every man is to follow most what his owne conscience , ( after information ) dictates unto him ; because conscience is Gods deputy in us , and under God most to bee regarded , and whosoever sinnes against it , in his own construction sinnes against God. God vouchsafeth every Christian in some degree , the grace of spirituall prudence , whereby they are enabled to discerne what is fittest to be done in things that fall within their compasse . It is good to observe the particular becks of providence , how things joyne and meete together : fit occasions and suting of things are intimations of Gods will. Providence hath a language , which is well understood by those that have a familiar acquaintance with Gods dealing ; they see a traine of providence , leading one way more then to another . Take especiall heed of not grieving the Spirit , when he offers to bee our guide , by studying evasions , and wishing the case were otherwise . This is to be Law-givers to our selves , thinking that we are wiser than God. The use of discretion is not to direct us about the end , whether wee should doe well or ill , ( for a single heart alwayes aymes at good : ) but when we resolve upon doing well , and yet doubt of the manner how to performe it : discretion lookes not so much to what is lawfull , ( for that is taken for granted , ) but what is most expedient . A discreet man lookes not to what is best , so much as what is fittest , in such and such respects , by eying circumstances , which if they sort not , doe vary the nature of the thing it selfe . And because it is not in man to know his owne wayes , we should looke up unto Christ , the great Councellour of his Church , to vouchsafe the spirit of counsell and direction to us : that may make our way plaine before us , by suggesting unto us , this is the way , walke in it . Wee owe God this respect , to depend upon him for direction in the particular passages of our lives , in regard that hee is our Soveraigne , and his will is the rule , and we are to be accountable to him , as our Iudge . It is God onely that can see through businesses , and all helps and lets that stand about , After we have rolled our selves upon God , wee should immediately take that course he enclines our hearts unto , without further distracting feare . Otherwise it is a signe wee commit not our way unto him , when we do not quietly trust him , but remain stil as thoughtfull , as if wee did not trust him . After prayer and trust followes the peace of God , and a heart void of further dividing care . Wee should therefore presently question our hearts , for questioning his care , and not regard what feare will be ready to suggest , for that is apt to raise conclusions against our selves , out of selfe-conceited grounds , whereby wee usurpe upon GOD , and wrong our selves . It was a good resolution of the three young men in Daniel , We are not carefull to answer thee O King. We know our duty , let God doe with us as hee pleaseth . If Abraham had hearkened to the voice of nature , hee would never have resolved to sacrifice Isaack , but because he cast himselfe upon Gods providing , God in the Mount provided a Ramme in stead of his Sonne . CHAP. XVIII . Other grounds of trusting in God : namely the Promises . And twelve directions about the same . § 1. BUt for the better setling of our trust in God , a further discovery is necessary then of the nature and providence of God ; for though the nature of God be written in the book of the Creatures in so great letters , as hee that runs may reade ; and though the providence of God appeares in the order and use of things ; yet there is another booke whereby to know the will of God towards us , and our duty towards him : We must therefore have a knowledge of the promises of God , as well as of his providence ; for though God hath discovered himselfe most graciously in Christ unto us , yet had we not a word of promise , wee could not have the boldnesse to build upon Christ himselfe ; therefore from the same grounds ( that there is a God ) there must be a revealing of the will of God , for else we can never have any firme trust in him further then hee offers himselfe to be trusted ; Therefore hath God opened his heart to us in his word , and reached out so many sweet promises for us to lay hold on , and stooped so low , ( by gracious condescending mixed with authority ) as to enter into a covenant with us to perform all things for our good : for Promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill all promises shall end in performance , and faith in sight , and hope in possession . Now these promises are 1. for their spring from whence they proceed , fre●… ing agements of God ; for if hee had not bound himselfe , who could ? and 2. they are for their value pretious , and 3. for their extent large , even of all things that conduce to happinesse ; and 4. for their vertue quickning and strengthning the soule , as comming from the love of God , and conveying that love unto us by his Spirit in the best fruits thereof : and 5. for their certainty , they are as sure as the Love of God in Christ is , upon which they are founded , and from which nothing can separate us . For all promises are either Christ himselfe , ( the promised seed ) or else they are of good things made to us in him and for him , and accomplished for his sake ; they are all made first to him as heire of the promise , as Angell of the covenant , as head of his body , and as our Elder brother , &c. for promises being the fruits of Gods love , and Gods love being founded first on Christ , it must needs follow that all the promises are both made , and made good to us in and through him , who is yesterday and to day , and for ever the same . That wee should not call Gods love into question , he not onely gives us his word , but a binding word his promise , and not only a naked promise , but hath entred into Covenant with us , founded upon full satisfaction by the blood of Christ , and unto this Covenant sealed by the blood of the Lord JESUS , he hath added the seales of Sacraments , and unto this he hath added his oath , that there might be no place left of doubting to the distrustfull heart of man ; there is no way of securing promises amongst men , but God hath taken the same to himselfe , and all to this end , that we might not onely know his mind towards us , but be fully perswaded of it , that as verily as he lives , he will make good what ever he hath promised for the comfort of his Children . What greater assurance can there be , then for Being it●…o ●…o lay his being to pawne ? and for life it selfe to lay life to pawne , and all to comfort a poore soule ? The boundlesse and restlesse desire of mans spirit will never bee stayed without some discovery of the chiefe good , and the way to attaine the same : men would have beene in darknesse about their finall condition , and the way to please God and to pacifie and purge their consciences , had not the word of God set downe the spring and cause of all evill , together with the cure of it , and directed us how to have communion with God , and to raise our selves above all the evill which wee meet withall betwixt us and happines , and to make us every way wise to salvation . Hence it is that the Psalmist preferres the manifestation of God by his ●…d , before the manifestation of him , in his most glorious works . And thus wee see the necessity of a double principle for faith to rely on , 1. God , and 2. the word of God revealing his will unto us , and directing us to make use of all his Attributes , Relations , and providence for our good ; and this ●…rd hath its strength from him who gives a being and an accomplishment unto it ; for words are as the authority of him that uttereth them is ; When wee looke upon a Grant in the word of a King , it stayes our mindes , because wee know he is able to make it good ; and why should it not satisfie our soules to looke upon promises in the word of a God ? whose words , as they come from his truth and expresse his goodnesse , so they are all made good by his power and wisedome . By the bare word of God it is that the heavens continue , and the earth ( without any other foundation ) hangs in the mids of the world ; therefore well may the soule stay it selfe on that , even when it hath nothing else in sight to relye upon ; By his word it is that the covenant of day and night , and the preservation of the world from any further overflowing of waters continueth ; which if it should fayle , yet his covenant with his people shall abide firme for ever , though the whole frame of nature were dissolved . When we have thus gotten a fit foundation for the soule to lay it selfe upon , Our next care must be ( by Trusting ) to build on the same ; All our misery 's either in having a false foundation , or else in loose building upon a true ; therefore having so strong a ground as Gods Nature , his providence , his promise , &c. to build upon , the only way for establishing our soules is ( by trust ) to rely firmly on him . Now the reason why Trust is so much required , is because 1. it emptyeth the soule , and 2. by emptying enlargeth it , and 3. seasoneth and fitteth the soule to joyne with so gracious an object , and 4. filleth it by carrying it out of it selfe unto God , who presently ( so soone as he is trusted in ) conveyes himselfe and his goodnesse to the soule ; and thus we come to have the comfort , and God the glory of all his excellencies . Thus salvation comes to be sure unto us , whilest faith looking to the promises ( and to God freely offering grace therein ) resigns up it selfe to God , making no further question from any unworthinesse of its owne . And thus wee returne to God by cleaving to him , from whom we fell by distrust , living under a new covenant meerely of grace ; And no grace fitter then that which gives all to Christ , considering the fountaine of all our good is ( out of our selves ) in him , it being safest for us ( who were so ill husbands at the first ) that it should be so , therefore it is fit we should have use of such a grace that will carry us out of our selves to the spring head . The way then whereby faith quieteth the soule , is , by raising it above all discontentments and stormes here below , and pitching it upon God , thereby uniting it to him , whence it drawes vertue to oppose and bring under whatsoever troubles its peace . For the soule is made for God , and never findes rest till , it returns to him againe ; when God and the soule meet , there will follow contentment ; God ( simply considered ) is not all our happynesse , but God as trusted in ; and Christ as wee are made one with him ; The soule cannot so much as touch the hemme of Christs garment , but it shall finde vertue comming from him to sanctifie and settle it ; God in Christ is full of all that is good ; when the soule is emptyed , inlarged and opened by faith to receive goodnesse offered , there must needs follow sweet satisfaction . §. 2. For the better strengthning of our trust , it is not sufficient that we trust in God and his truth revealed , but we must doe it by light and strength from him : Many beleeve in the truth by humane arguments , but no arguments will convince the soule but such as are fetched from the inward nature , and powerfull worke of truth it selfe ; No man can know God , but by God ; None can know the Sunne , but by its owne light ; None can know the truth of God ( so as to build upon it ) but by the truth it self and the Spirit revealing it by its owne light to the soule ; that soule which hath felt the power of truth in casting it downe , and raising it up againe , will easily be brought to rest upon it ; It is neither education , nor the authority of others that professe the same truth , or that we have been so taught by men of great parts , &c. will settle the heart , untill we finde an inward power and authority in the truth it selfe shining in our hearts by its owne beames ; hence comes unsetlednesse in time of troubles , because we have not a spirituall discerning of spiritual things . Supernaturall truths must have a supernaturall power to apprehend them , therefore God createth a spirituall eye and hand of the soule which is faith . In those that are truely converted , all saving truths are transcribed out of the Scripture into their hearts , they are taught of God ; So as they finde all truths both concerning the sinfull estate , and the gracious and happy estate of man in themselves ; they cary a divinity in them and about them , so as from a saving feeling they can speake of conversion , of sin , of grace , and the comforts of the spirit , &c. and from this acquaintance are ready to yeeld and give up themselves to truth revealed and to God speaking by it . Trust is never sound but upon a spirituall conviction of the truth and goodnesse we rely upon , for the effecting of which the Spirit of God must likewise subdue the rebellion and ma●…e of our will , that so it may be sutable and levell to divine things , and rellish them as they are ; wee must apprehend the love of God and the fruits of it as better then life it selfe , and then choosing and cleaving to the same will soone follow ; for as there is a fitnesse in divine truths to all the necessities of the soule , so the Soule must be fitted by them to savour and apply them to it selfe ; and then from an harmony between the soule and that which it applyes it selfe unto , there will follow not onely peace in the soule , but joy and delight surpassing any contentment in the world besides . As there is in God to satisfie the whole soule , so trust caries the whole soule to God ; this makes trust not so easie a matter , because there must bee an exercise of every faculty of the soule or else our trust is imperfect and lame ; there must be a knowledge of him whom we trust , and why we trust , an affiance and love , &c. Onely they that know God will trust in him ; not that knowledge alone is sufficient , but because the sweetnesse of Gods love is let into the soule thereby , which draweth the whole soule to him ; Wee are bidden to trust perfectly in God ; therefore seeing wee have a God so full of perfection to trust in ; we should labour to trust perfectly in him . And it is good for the exercise of trust to put cases to our selves of things that probably may fall out , and then returne to our soules to search what strength we have if such things should come to passe ; thus David puts cases ; perfect faith dares put the hardest cases to its soule , and then set God against all that may befall it . Againe , labour to fit the promise to every condition thou art in ; there is no condition but hath a promise sutable , therefore no condition but wherein God may bee trusted , because his truth and goodnesse is alwayes the same ; And in the promise , looke both to the good promised , and to the faithfulnesse and love of the promiser ; It is not good to looke upon the difficulty of the thing wee have a promise against , but who promiseth it , and for whose sake , and so see all good things in Christ made over to us . We should labour likewise for a single heart to trust in God onely ; there is no readier way to fall then to trust equally to two stayes , whereof one is rotten , and the other sound ; therefore as in point of doctrine wee are to relie upon Christ onely , and to make the Scriptures our rule onely ; So in life and conversation , what ever wee make use of , yet we should enjoy and relye upon God onely ; for either God is trusted alone or not at all , those that trust to other things with God , trust not him but upon pretence to cary their double mindes with lesse check . Againe , labour that thy soule may answer all the Relations wherein it stands to God , by eleaving to him 1. as a Father by trusting on his care , 2. as a teacher , by following his direction , 3. as a Creator by dependance on him , 4. as a husband by inseparable affection of love to him , 5. as a Lord by obedience , &c. And then we may with comfort expect whatsoever good these Relations can yeeld : All which , God regarding more our wants , and weaknesses , then his owne greatnesse , hath taken upon him . Shall these Relations yeeld comfort from the creature , and not from God himselfe , in whom they are in their highest perfection ? Shall God make other fathers and husbands faithfull , and not be faithfull Himselfe ? All our comfort depends upon labouring to make these Relations good to our soules . And as we must wholly and only trust in God , so likewise we must trust him in all conditions and times , for all things that we stand in need of , untill that time comes , wherein wee shall stand in need of nothing : for as the same care of God moved him to save us , and to preserve us in the world till we be put in possession of salvation ; So the same faith relyes upon God for heaven and all necessary provision till wee come thither ; It is the office of Faith to quiet our soules in all the necessities of this life , and we have continuall use of trusting while wee are here : For even when we have things , yet God still keepes the blessing of them in his own hands , to hold us in a continuall dependance upon him : God traines us up this way , by exercising our trust in lesser matters , to fit us for greater ; thus it pleaseth God to keepe us in a depending condition , untill he see his owne ●…me ; but so good is God that as he intends to give us what wee wait for , so will he give us the grace and spirit of faith , to sustaine our soules in waiting till we enjoy the same . The unrulinesse of a naturall spirit is never discovered more , then when God deferres , therefore we should labour the more not to withdraw our attendance from God. Further we must know that the condition of a Christian in this life , is not to see what he trusts God for , ( hee lives by faith and not by sight ) and yet that there is such a vertue in faith , which makes evident and present things to come and unseene : Because God where he gives an eye of faith , gives also a glasse of the word to see things in , and by seeing of them in the truth and power of him that promiseth , they become present , not only to the understāding to apprehēd thē , but to the will to rest upō thē , & to the affections to joy in thē : It is the nature of faith to work , whēit seethnothing , and oftentimes best of all then , because God shewes himself more clearly in his power , wisdome , & goodness , at such times ; and so his glory shines most , and faith hath nothing else to looke upon then , whereupon it gathers all the forces of the soule together , to fasten upon God. It should therefore be the chiefe care of a Christian to strengthen his faith , that so it may answer Gods maner of dealing with him in the worst times ; for God usually ( 1. that he might perfectly mortifie our confidence in the creature , and 2. that he might the more indeere his favours and make them fres●… and new unto us , and 3. that the glory of deliverance may bee entirely hi●… , without the creatures sharing with him ; and 4. that our faith and obedience may be tryed to the uttermost , and discovered ) suffers his children to fall into great extremities before he will reach forth his hand to help them , as in Iobs case , &c. Therefore Christians should much labour their hearts to trust in God in the deepest extremities that may be fall them , even when no light of comfort appeares either from within , or without , yea , then ( especially ) when all other comforts faile ; despaire is oft the ground of hope ; when the darknesse of the night is thickest , then the morning begins to dawne ; that which ( to a man unacquainted with Gods dealings ) is a ground of utter despaire , the same ( to a mā acquainted with the waies of God ) is a rise of exceeding comfort ; for infinite power , & goodnes can never be at a loss , neither can faith which looks to that ever be at a stand , whence it is that both God and Faith worke best alone ; In a hopelesse estate a Christiā will see some doore of hope opened , 1. because God shewes himself neerest to us , when we stand most in need of him ; help Lord , for vain is the help of man : God is never more seen then in the Mount ; He knowes our soules best , & our souls know him best in adversity ; thē heis most wōderful in his Saints . 2 because our praiers thē are ( strōg cryes ) fervent and frequent ; God is sure to heare of us at such a time , which pleaseth him well , as delighting to heare the voice of his Beloved . For our better incouragement in these sad times , and to helpe our trust in God the more , we should often call to minde the former experiences , which either our selves or others have had of Gods goodnesse , and make use of the same for our spirituall good ; Our Fathers trusted in thee , ( saith the head of the Church ) and were not confounded ; Gods truth and goodnesse is unchangeable , he never leaves those that trust in him ; so likewise in our owne experiences , we should take notice of Gods dealing●… with us in sundry kindes , how many wayes he hath refreshed us , and how good we have found him in our worst times ; After wee have once tryed him and his truth , we may safely trust him ; God will stand upon his credit , he never failed any yet , and he will not begin to breake with us ; If his nature and his word , and his former dealing hath beene sure and square , why should our hearts be wavering ? thy word ( saith the Psalmist ) is very pure ( or tryed ) therefore thy servant loveth it ; the word of God is as silver tryed in the furnace , purified seven times ; It is good therefore to observe and lay up Gods dealings ; Experience is nothing else , but a multiplyed remembrance of former blessings , which will help to multiply our faith ; tryed truth and tryed faith unto it , sweetly agree and answer one another ; It were a course much tending to the quickning of the faith of Christians , if they would communicate one to another their mutuall experiences ; this hath formerly beene the custome of Gods people . Come and heare all ye that ●…re God , and I will declare what he hath done for my soule ; And David urgeth this as a reason to God for deliverance , that then the righteous would compasse him about , as rejoycing in the experience of Gods goodnesse to him ; The want of this makes us upon any new tryall to call Gods care and love into question , as if hee had never formerly beene good unto us ; whereas every experiment of Gods love should refresh our faith upon any fresh onset ; God is so good to his children even in this world , that he traines them up by daily renewed experiences of his fatherly care ; for besides those many promises of good things to come , he gives us some evidence and taste of what wee beleeve here ; that by that which wee feele wee might be strengthned in that wee looke for , that so in both ( 1. sense of what we feele , and 2. certainty of what we looke for ) we might have full support . But yet we must trust God , as he will be trusted , ( namely , in doing good ; ) o●… else we do not trust him but tempt him ; Our commanding of our soules to trust in God , is but an Eccho of what God commands us first ; and therefore in the same maner he commands us , we should command our selves . As God commands us to trust him in doing good , so should wee commit our soules to him in well doing , and trust him when wee are about his owne workes , and not in the workes of darknesse ; we may safely expect God in his wayes of mercy , when we are in his wayes of obedience ; For Religion as it is a doctrine of what is to be beleeved , so it is a doctrine according to godlinesse ; and the mysteries of faith are mysteries of godlinesse ; because they cannot be beleeved , but they will inforce a godly conversation ; where my true impression of them is , there is holinesse alwayes bred in that soule ; therefore a study of holinesse must goe joyntly together with a study of trusting in God ; faith lookes not onely to promises , but to directions to duty , and ●…eds in the soule a liking of whatsoever pleaseth God ; There is a mutuall strengthning in things that are good ; trusting stirres to duty , and duty strengthens trusting , by increasing our liberty and boldnesse with God. Againe , wee must maintaine in our soules , a high esteeme of the grace of ●…aith ; the very try all whereof is more ●…ious then gold , what then is the grace of faith it selfe , and the promises which it layeth hold on ? certainely they transcend in worth whatever may draw us from God ; whence it is that the soule sets a high price upon them , and on faith that beleeves them ; It is impossible that any thing in the world should come betwixt the heart and those things ( if once we truly lay hold on them ) to undermine faith or the comfort we have by it ; the heart is never drawne to any sinfull vanity , 〈◊〉 frighted with any terrour of trouble , till faith first loseth the sight and estimation of divine things , and forgets the necessity and excellency of them . Our Saviour Christ when hee would stirre up a desire of faith in his Disciples , shewed them the power and excellency of the same ; great things stirre up faith and keepe it above , and faith keepes the soule that nothing else can take place of abode in it ; when the great things of God are brought into the heart by faith , what is there in the whole world th●… can out bid them ? Assurance of these things upon spirituall grounds , over-rules both sense and reason , or what ever else prevailes with carnall hearts . CAP. XIX . Faith to be prized , and other things undervalued , at least not to bee trusted to as the chiefe . THat faith may take the better place in the soule , and the soule in God , the heart must continually be taught of what little worth all things else are , as reputation , riches , and pleasures , &c. and to see their nothingnesse in the word of God , and in experience of our selves and others , that so our heart being ●…ed from these things , may open it selfe to God , and imbrace things of a higher nature ; otherwise baser things will be neerer the soule then faith , and keepe possession against it , so that faith will not be suffered to set up a throne in the heart ; There must bee an unloosing of the heart , as well as a fastning of it , and God helpes us in both : for ( besides the word discovering the vanity of all things else out of God ) the maine scope of Gods dealing with his children in any danger or affliction whatsoever is to imbitter all other things but himselfe unto them ; Indeed it is the power of God properly which makes the heart to trust , but yet the Spirit of God useth this way to bring all things else out of request with us in comparison of those inestimable good things , which the soule is created , redeemed , and sanctified for ; God is very jealous of our trust , and can endure no Idoll of jealousie to be set up in our hearts . Therefore it behooves us to take notice , not onely of the deceitfulnesse of things , but of the deceitfulnesse of our hearts in the use of them ; Our hearts naturally hang loose from God , and are soone ready to joyne with the creature ; Now the more we observe our hearts in this , the more wee take them off , and labour to set them where they should be placed ; for the more wee know these things , the lesse we shall trust them . But may wee not trust in riches , and friends , and other outward helps at all ? Yes , so farre as they are subordinace to God our chiefe stay , with reservation and submission to the Lord , onely so far , and so long as it shall please him to use them for our good . Because God ordinarily conveyes his help and goodnesse to us by some creature ; we must trust in God to blesse every mercy wee in joy , and to make all helps serviceable to his love towards us . In a word , we must trust & use them in & under God , and so as if all were taken away , yet to thinke God ( being al-sufficient ) can doe without them , whatsoever hee doth by them for our good . Faith preserves the chastitie of the soule , & cleaving to God is a spirituall debt which it oweth to him , whereas cleaving to the creature , is spirituall adultery . It is an error in the foundation to substitute false objects either in Religion , or in Christian Conversation ; for 1. in religion trusting in false objects as Saints , & workes , &c. breeds false worship , and false worship breeds Idolatry and so Gods jealousie , and hatred . 2. In Christian Co●…versation false objects of trust breeds false Comforts , & true feares ; for in what measure we trust in any thing that is uncertaine , in the same measure will our griefe bee when it failes us ; the more men relye upon deceitfull Crutches the greater is their fall ; God can neither indure false objects , nor a double object , ( as hath beene shewed ) for a man to rely upō any thing equally in the same ranke with himselfe ; for the propounding of a double object , argues a double heart , and a double heart is alwayes unsetled , for it will regard God no longer then it can injoy that which it joynes together with him ; Therefore it is said you cannot serve two Masters , not subordinate one to another ; whence it was that our Saviour told those worldly men which followed him , that they could not beleeve in him , because they sought honour one of another ; and in case of competition , if their honour and reputation should come into question , they would be sure to be fals to Christ , and rather part with him then their 〈◊〉 vne credit and esteeme in the world . David ( here ) by charging his soule to trust in God , saw there was nothing else that could bring true rest and quiet unto him ; for whatsoever is besides God , is but a creature ; and what ever is in the creature , is but borrowed , and at Gods disposing , and changeable , or else it were not a creature ; David saw his error soone , for the ground of his disquiet was trusting something else besides God , therefore when he began to say , My hill is strong , I shall not bee moved , &c. then presently his soule was troubled . Out of God there is nothing fit for the soule to stay it selfe upon ; for 1. Outward things are not fitted to the spirituall nature of the soule ; they are dead things and cannot touch it being a lively spirit , unlesse by way of ●…aint . 2. They are beneath the worth of the soule , and therefore debase the soule , & draw it lower then it selfe . As a Noble woman , by matching with a meane person much injures her selfe , especially when higher matches are offered . Earthly things are not given for Stayes wholly to rest on , but for Comforts in our way to Heaven ; they are no more fit for the soule , then that which hath many angles is fit to fill up that which is round , which it cannot doe , because of the unevennesse and void places that will remaine ; Outward things are never so well fitted for the soule , but that the soule will presently see some voidnesse and emptinesse in them , and in it selfe in cleaving to them ; for that which shall be a fit object for the soule , must be 1. for the nature of it spirituall ; ( as the soule it selfe is ) 2. constant , 3. full , and satisfying , 4. of equall continuance with it , and 5. alwayes yeelding fresh contents : we cast away flowers , after once we have had the sweetnesse of thē , because there is not still a fresh supply of sweetnesse . What ever comfort is in the creature , the soule will spend quickly , and looke still for more ; whereas the comfort we have in God is undefiled and fadeth not away ; How can wee trust to that for comfort , which by very trusting proves uncomfortable to us ? Outward things are onely so far forth good , as wee doe not trust in them ; thornes may bee touched , but not rested on , for then they will pierce ; we must not set our hearts upon those things which are never evill to us , but when we set our hearts upon them . By trusting any thing but God , wee make it 1. an Idoll , 2. a curse and not a blessing , 3. it will prove a lying vanity , not yeelding that good which wee looke for , and 4. a vexation bringing that evill upon us we looke not for . Of all men Solomon was the fittest to judge of this , because 1. hee had a large heart able to comprehend the variety of things , and 2. ( being a mighty King ) had advantages of procuring all outward things that might give him satisfaction , and 3. he had a desire answerable , to search out and extract what ever good the creature could yeeld ; and yet upon the tryall of all , hee passeth this verdict upon all , that they are but vanity ; whilest he laboured to find that which he sought for in them , hee had like to have lost himselfe ; and seeking too much to strengthen himselfe by forreine combination , hee weakned himselfe the more thereby , untill he came to know where the whole of man consists . So that now wee need not try further conclusions after the peremptory sentence of so wise a man. But our nature is still apt to thinke there is some secret good in the forbidden fruit , and to buy wisedome dearly , when wee might have it at a cheaper rate , even from former universall experience . It is a matter both to be wondred at and pittyed , that the soule having God in Christ set before it , alluring it unto him , that hee might raise it , inlarge it , and fill it , and so make it above all other things , should yet debase & make it selfe narrower and weaker by leaning to things meaner then it selfe . The Kingdome , Soveraignty , and large command of Man , continueth while he rests upon God , in whom hee raignes ( in some sort ) over all things under him ; but so soone as he removes from God to any thing else , hee becomes weake and narrow and slavish presently ; for , The soule is as that which it relyes upon ; if on vanity it selfe becomes vain ; for that which contents the soule must satisfie all the wants and desires of it , which no particular thing can doe , and the soule is more sensible of a little thing that it wants , then of all other things which it injoyes . But see the insufficiency of all other things ( out of God ) to support the soul , in their severall degrees . First , All outward things can make a man no happier , then outward things can doe , they cannot reach beyond their proper spheare : but our greatest grievances are spirituall . And as for inward things , whether gifts or graces , they cannot be a sufficient stay for the minde ; for 1. gifts as policy , and wisedome , &c. they are at the best very defective , especially when wee trust in them ; for wisedome makes men often to rebell and thereupon God delighteth to blast their projects : None miscarry oftner then men of the greatest parts ; as none are oftner drowned then those that are most skilfull in swimming , because it makes them confident . And for grace though it be the beginning of a new creature in us , yet it is but a creature , and therefore not to be trusted in , nay by trusting in it we imbase it , and make it more imperfect ; so farre as there is truth of grace , it breeds distrust of our selves , and carryes the soule out of it selfe to the fountaine of strength . And for any workes that proceed from grace , by trusting thereunto they prove like the reede of Aegypt , which not only deceives us , but hurts us with the splinters : Good workes are good , but confidence in them is hurtfull ; and there is more of our owne in them ( for the most part ) to humble us , then of Gods spirit to embolden us so farre as to trust in them . Alas they have nothing from us , but weaknesse and defilement , and therefore since the fall , GOD would have the object of our trust to be ( out of our selves ) in him ; and to that purpose he useth all meanes to take us out of our selves , and from the creature , that he only might be our trust . Yea wee must not trust trust it selfe , but God whom it relyes on , who is therefore called our trust . All the glorious things that are spoken of trust are onely made good by God in Christ , who ( as trusted ) doth all for us . God hath prescribed trust , as the way to carry our soules to himselfe , in whom we should only rely , and not in our imperfect trust which hath its ebbing and flowing ; Neither will trust in God himselfe for the present suffice us for future strength and grace , as if trusting in God to day , would suffice to strengthen us for tomorrow ; but wee must renew our trust for fresh supply , upon every fresh occasion . So that wee see God alone must be the object of our trust . There is still left in mans nature a desire of pleasure profit , and of what ever the creature presents as good , but the desire of gracious good is altogether lost , the soule being wholy infected with a contrary taste . Man hath a nature capable of excellency , and desirous of it , and the Spirit of God in and by the word reveales where true excellency is to bee had ; but corrupt nature leaving God , seeketh it elsewhere , and so crosseth its owne desires , till the Spirit of God discovers where these things are to be had , and so nature is brought to its right frame againe , by turning the streame into the right current , Grace , and sinfull nature , have the same generall object of comfort ; onely sinfull nature seekes it in broken Cisterns , and grace in the fountain ; the beginning of our true happinesse is from the discovery of true and false objects , so as the soule may cleerely see what is best and safest , and then stedfastly rely upon it . It were an happy way to make the soule better acquainted with trusting in God , to labour to subdue at the first all unruly inclinations of the soule to earthly things , and to take ad●…antage of the first tendernesse of the soule , to weede out that which is ill , and to plant knowledge and love of the best things in it ; otherwise where affections to any thing below get much strength in the soule , it will by little and little be so overgrowne , that there will be no place left in it , either for ( obiect or act ) God or trust ; God cannot come to take his place in the heart by trust , but where the powers of the soule are brought under to regard him and those great things hee brings with him , above all things else in the world beside . In these glorious times wherein so great a light shineth , whereby so great things are discovered , what a shame is it to be so narrow hearted as to fixe upon present things ; Our aymes and affections should be sutable to the things themselves set before us ; Our hearts should be more and more inlarged , as things are more and more revealed to ●…s ; Wee see in the things of this life , as wisedome and experience increaseth , so our aimes and desires increase likewise ; A young beginner thinkes it a great matter if hee have a little to begin withall , but as he growes in trading , and seeth further wayes of getting , his thoughts and desires are raised higher ; Children thinke as Children , but riper age puts away childishnesse , when their understandings are inlarged to see , what they did not see before ; we should never rest till our hearts according to the measure of revelation of those excellent things which God hath for us , have answerable apprehension of the same . Oh if we had but faith to answer those glorious truths which God hath revealed , what manner of lives should we leade ? CHAP. XX. Of the method of trusting in God : and the tryall of that trust . LAstly , ( to add no more ) our trusting in God , should follow Gods order in promising . The first promise is of forgivenesse of sinne to repentant beleevers : next 2. of healing and sanctifying grace : then 3. the inheritance of the Kingdome of Heaven to them that are sanctifyed : 4. and then the promises of all things needfull in our way to the Kingdome , &c. Now answerably , the soule being inlightned to see its danger , should looke first to Gods mercy in Christ pardoning sinne , because sinne onely divides betwixt God and the soule ; next , to the promises of grace for the leading of a Christian life , for true faith desires hea ling mercy , as well as pardoning mercy , and then to Heaven and all things that may bring us thither . By all this wee see that it is not so easie a matter as the world takes it , to bring God and the soule together by trusting on him ; It must be effected by the mighty power of God , raising up the soule to himselfe , to lay hold upon the glorious power , goodnesse , and other excellencies that are in him ; God is not onely the object , but the working cause of our trust ; for such is our pronenesse to live by sense , and naturall reason , and such is the strangenesse and height of divine things , such our inclination to a selfe sufficiency and contentment in the creature , and so hard a matter is it to take off the soule from false bottomes , by reason of our unacquaintance with God and his wayes ; besides such guilt still remaines upon our soules for our rebellion and unkindnesse towards God : that it makes us afraid to entertaine serious thoughts of him ; and so great is the distance betwixt his infinite Majesty , ( before whom the very Angels doe cover their faces ) and us , by reason of the unspiritualnesse of our nature , being opposite to his most absolute purity , that we cannot be brought to any familiarity with the Lord ( so as to come into his holy presence with confidence to rely upon him , or any comfort to have communion with him , ) till our hearts be sanctified and lifted up by divine vigour infused into them . Though there be some inclination by reason of the remainder of the image of God in us , to an outward morall obedience of the Law , yet alas , we have not onely no seeds of Evangelicall truths and of faith to beleeve them , but an utter contrariety in our natures ( as corrupted ) either to this , or any other good . When our conscience is once awaked ; we meditate nothing but feares and terrors , and dare not so much as think of an angry God , but rather how wee may escape and fly from him . Therefore together with a deepe consideration of the grounds wee have of trusting God , it is necessary wee should thinke of the indisposition of our hearts unto it , especially when there is greatest neede thereof , that so our hearts may be forced to put up that petition of the Disciples to God ; Lord increase our faith , Lord helpe us against our unbeleeving hearts , &c. By prayer and holy thoughts stirred up in the use of the meanes , we shall feele divine strength infused and conveyed into our soules to trust . The more care we ought to have to maintaine our trust in God , because ( besides the hardnesse of it ) it is a radicall and fundamentall grace ; it is as it were the mother root and great veyne whence the exercise of all graces have their beginning and strength . The decay of a plant though it appeares first from the withering of the twigs and branches , yet it arises chiefly from a decay in the roote ; So the decay of grace may appeare to the view first in our company , carryage , and speeches , &c. but the primitive and originall ground of the same , is weaknesse of faith in the heart ; therefore it should be our wisedome ( especially ) to looke to the feeding of the roote ; we must 1. looke that our principles and foundation be good , and 2. build strongly upon them , and 3. repaire our building every day as continuall breaches shall be made upon us ; either by corruptions and temptations from within or without ; And wee shall finde that the maine breaches of our lives arise either frō false principles , or doubts , or mindlesnesse of those that are true ; All sin is a turning of the soul from God to some other seeming good , but this proceeds from a former turning of the soule from God by distrust . As faith is the first returne of the soule to God , so the first degree of departing from God is by infidelity , and from thence comes a departure by other sins , by which ( as sinne is of a winding nature ) our unbeliefe more increaseth , and so the rent and breach betwixt our soules and God is made greater still ( which is that Sathan would have ) till at length by departing further and further from him , wee come to have that peremptory sentence of everlasting departure pronounced against us ; so that our departure from God now is a degree to separation for ever from him . Therefore it is Sathans maine care to come betweene God and the Soule , that so unloosing us from God , wee might more easily be drawne to other things ; and if he drawes us to other things , it is but onely to unloose our hearts from God the more ; for hee well knowes whilest our soules cleave close to God , there is no prevailing against us by any created policy or power . It was the cursed policy of Balaam to advise Balak to draw the people from God ( by fornication ) that so GOD might be drawne from them : the sinne of their base affections crept into the very spirits of their minde , and drew them from God to Idolatry : Bodily adultery makes way for spirituall ; An unbeleeving heart is an ill heart , and a treacherous heart , because it makes us to depart from God , the living God , &c. Therefore wee should especially take heed of it as wee love our lives , yea our best life which ariseth from the union of our soules with God. None so opposed as a Christian , and in a Christian nothing so opposed as his faith , because it opposeth whatsoever opposes God , both within and without us : it captivates and brings under whatsoever rises up against GOD in the heart , and sets it selfe against whatsoever makes head against the soule . And because mistake is very dangerous , and wee are prone to conceive that to trust in God is an easie matter , therefore it is needfull that we should have a right conceit of this trust what it is , and how it may be discerned , lest we trust to an untrusty trust , and to an unsteady stay . We may by what hath been said before , partly discerne the nature of it , to be nothing else ▪ but an exercise of faith , whereby looking to God in Christ through the promises , wee take off our soules from all other supports , and lay them upon God for deliverance and upholding in all ill , present or future , felt or feared , and the obtaining of all good , which GOD sees expedient for us . Now that we may discerne the truth of our trust in God the better , wee must know that true trust , is willing to be tryed and searched , and can say to God as David , Now Lord what wait I for , my hope is in thee ; and as it is willing to come to tryall , so it is able to endure tryall , and to hold out in opposition , as appeares in David ; If faith hath a promise , it will rely and rest upon it , say flesh and bloud what it can to the contrary ; true faith is as large as the promise , and will take Gods part against whatsoever opposes it . And as faith singles not out one part of divine truth to beleeve and rejects another , so it relyes upon God for every good thing one as well as another ; the ground whereof is this , The same love of God that intends us heaven , intends us a supply of all necessaries that may bring us thither . A child that beleeves his father will make him Heire , doubts not but he will provide him food and nourishment , and give him breeding sutable to his future condition ; It is a vaine pretence to beleeve that God will give us heaven , and yet leave us to shift for our selves in the way . Where trust is rightly planted , it gives boldnesse to the soule in going to God , for it is grounded upon the discovery of Gods love first to us , and seeth a warrant from him for whatsoever it trusts him for ; though the things themselves be never so great , yet they are no greater then God is willing to bestow ; againe , trust is bold because it is grounded upon the worthinesse of a Mediator who hath made way to Gods favour for us , and appeares now in heaven to maintain it towards us . Yet this boldnesse is with humility , which carryes the soule out of it selfe ; and that boldnesse which the soule by trust hath with God , is from God himself ; it hath nothing to alleadge from it selfe but its owne emptinesse and Gods fulnesse , it s owne sinfulnesse and Gods mercy , it s owne humble obedience , and Gods command ; hence it is that the true beleevers heart is not lifted up , nor swells with selfe confidence ; as trust comes in that goes out ; trust is never planted and growes but in an humble and low soule ; trust is a holy motion of the soule to God , and motion arises from want ; those ( and those only ) seek out abroad that want succour at home ; Plants move not from place to place because they finde nourishment where they stand ; but living creatures seeke abroad for their food , and for that end have a power of mooving from place to place ; and this is the reason why trust is expressed by going to God. Hereupon trust is a dependant grace answerable to our dependant condition ; it lookes upon all things it hath or desires to have , as comming from God and his free grace and power ; it desireth not onely wisdome , but to be wise in his wisdome , to see in his light , to be strong in his strength , the thing it selfe contents not this grace of trust , but Gods blessing and love in the thing , it cares not for any thing further then it can have it with Gods favour and good liking . Hence it is that trust is an obsequions and an observing grace , stirring up the soule to a desire of pleasing God in all things , and to a feare of displeasing him ; Hee that pretends to trust the Lord in a course of offending , may trust to this that God will meet him in another way then he lookes for : Hee that is a tenant at curtesie will not offend his Lord ; hence it is that the Apostle inforceth that exhortation to work out our salvation with feare and trembling , because it is God that worketh the will and the deed , and according to his good pleasure not ours ; Therefore faith is an effectuall working grace , it workes in Heaven with God , it workes within us commanding all the powers of the soule , it workes without us conquering whatsoever is in the world on the right hand to draw us from God , or ●…n the left hand to discourage us ; it works against Hell and the powers of darknesse ; and all by vertue of trusting as it draweth strength from God ; It stirres up all other graces and keepes them in exercise , and thereupon the acts of other graces are attributed to faith as Heb. 11. It breeds a holy jealousie over our selves , lest we give God just cause 〈◊〉 stop the influence of his grace to●…ds us , so to let us see that wee stand ●…ot by our owne strength : Those that take liberty in things they either know 〈◊〉 doubt will displease God , shew they want the feare of God , and this want of feare shewes their want of dependancy , and therefore want of trust ; dependancy is alwayes very respective , it studieth contentment and care to comply ; this was it made Enoch walke with God , ●…d studie how to please him ; when wee know nothing can doe us good or hurt but God , it drawes our chiefe care to approve our selves to him . Obedience of faith and obedience of life will goe together ; and therefore he that commits his soule to God to save , will commit his soule to God to sanctifie and guide in a way of well pleasing : Not onely the tame , but the most savage creatures , will bee at the beck of those that seede them , though they are ready to fall violently upon others ; disobedience therefore is against the principles of nature . This dependancy is either in the use of meanes , or else when meanes failes us ; true dependancy is exactly carefull of all meanes . When God hath set down a course of meanes , wee must not expect that God should alter his ordinary course of providence for us ; deserved disappointment is the fruit of this presumptuous confidence ; the more wee depend on a wise Physitian , the more we will observe his directions , and bee carefull to use what hee prescribes ; yet we must use the meanes 〈◊〉 meanes , and not set them in Gods room , for that is the way to blast our hopes ; The way to have any thing taken away and not blest , is to set our heart too much upon it . Too much griefe in parting with any thing , shewes too much trust in the enjoying of it ; And therefore he that uses the meanes in faith will alwayes joyne prayer unto God , from whom as every good thing comes , so likewise doth the blessing and successe therof ; where much indeavour is and little seeking to God , it shewes there is little trust ; the Widdow that trusted in God , continued likewise in prayers day and right . The best discovery of our not relying too much on meanes , is , when all meanes faile , if we can still relye upon God , as being still where he was , and hath wayes of his owne for helping of us , either immediately from himselfe , or by setting a worke other meanes ( and those perhaps very unlikely ) such as we thinke not of . God hath wayes of his ●…ne . Abraham never honoured God more , then when he trusted in God for ●…son against the course of nature , and when he had a son , was ready to sacrifice him , upon confidence that God would raise him from the dead againe . This was the ground upon which Daniell with such great authority reprooved Baltbazar that he had not a care to glorifie God , in whose hand his breath was , and all his wayes . The greatest honour we can doe unto God , is when wee see nothing but rather all contrary to that we looke for , then to shut our eyes to inferiour things below and looke altogether upon his Al sufficiency ; God can convey himselfe more comfortably to us when he pleaseth without meanes then by meanes . True trust as it sets God highest in the soule , so in danger and wants it hath present recourse to him , as the Conyes to the Rockes . And because Gods times and seasons are the best , it is an evidence of true trust when we can waite Gods leisure , and not make hast and so runne before God ; for else the more hast the worse speed ; God seldome makes any promise to his Children , but he exerciseth their trust in waiting long before , as David for a Kingdome , Abraham for a sonne , the whole world for Christs comming , &c. One maine evidence of true trust in God is here in the text , wee see here it hath a quieting and stilling vertue , for it stayes the soule upon the fulnesse of Gods love joyned with his ability to supply our wants and releeve our necessities , though faith doth not ( at the first especially ) so stay the soule , as to take away all suspitious feares of the contrary : There be so many things in trouble that presse upon the soule , as hinder the joyning of God and it together , yet the prevailing of our unbeliefe is taken away , the raigne of it is broken . If the touch of Christ in his abasement on earth drew vertue from him , certain it is that faith cānot touch Christ in heaven , but it will draw a quieting and sanctifying vertue from him , which will in some measure stop the issues of an unquiet spirit ; the Needle in the Compasse will stand North , though with some trembling . A Ship that lyes at Anchor may bee something tossed , but yet it stil remains so fastned , that it cannot bee caried away by winde or weather ; the soule after it hath cast anchor upon God , may ( as we see here in David ) be disquieted a while , but this unsetling tends to a deeper setling ; the more we beleeve , the more we are established ; faith is an establishing grace , by faith we stand , and stand fast , and are able to withstand whatsoever opposeth us . For what can stand against God , upon whose truth and power faith relyes ? The devill feares not us , but him whom we flie unto for succour ; It is the ground wee stand on secures us , not our selves . As it is our happinesse , so it must be our endeavour to bring the soule close to God , that nothing get between , for then the soule hath no sure footing . When we step from God , Sathan steps in by some temptation or other presently . It requires a great deale of self deniall to bring a soule either swelling with carnall confidence , or sinking by fear and distrust , to lye levell upon God , and cleave fast to him ; Square will lie fast upon Square ; but our hearts are so full of unevennesse , that God hath much ado to square our hearts fit for him , notwithstanding the soule hath no rest without this . The use of trust is best knowne i●… the worst times , for naturally in sicknesse we trust to the Physitian , in want to our wit and shifts , in danger to policy and the arme of flesh , in plenty to our present supply , &c. but when wee have nothing in view , then indeed should God bee God unto us . In times of distresse , when hee shewes himselfe in the wayes of his mercy and goodnesse , then we should especially magnifie his name , which will move him to discover his excellencies the more , the more wee take notice of them . And therefore David strengthens himselfe in these words that he hoped for better times , wherein God would shew himselfe more gracious to him , because 〈◊〉 resolved to praise him . This trusting joynts the soule again , and sets it in its own true resting place , and sets God in his owne place in the ●…le , that is , the highest ; and the crea●…re in its place which is to bee under God , as in its owne nature , so in our hearts . This is to ascribe honour due un●… God , the onely way to bring peace ●…o the soule : Thus if wee can bring 〈◊〉 hope and trust to the God of hope , 〈◊〉 trust , we shall stand impregnable ●…n all assaults , as will best appeare in ●…ese particulars . CHAP. XXI . Of quieting the spirit in troubles for sinne . And objections answered . TO begin with troubles of the spirit , which indeed are the spirit of troubles , as disabling that which should uphold a man in all his troubles . A spirit set in tune , and assisted by a higher spirit , will stand out against ordinary assaults , but when God , ( the God of the spirits of all flesh ) shall seeme contrary to our spirits , whence then shall wee finde reliefe ? Here all is spirituall , God a spirit , the soule a spirit , the terrours spirituall , the devill who joynes with these a spirit ; yea , that which the soule feares for the time to come , is spirituall , and not only spirituall , but eternall , unlesse it pleaseth God at length to break out of the thick cloud , wherewith hee covers himselfe , and shine upon the soule , as in his own time he will. In this estate , comforts themselves are uncomfortable to the soule ; i●… quarrels with every thing , the better things it heares of , the more it is vexed . Oh what is this to mee , what have I to ●…e with these comforts , the more happinesse may be had , the more is my griefe ; As for comforts from Gods inferiour blessings , as friends , children , estate , &c. the soule is ready to misconstrue Gods end in all , as not intending any good to him thereby . In this condition God doth not appeare in his owne shape to the soul , but in the shape of an enemy ; and when God seemes against us , who shall stand for us ? Our blessed Saviour in his agony had the Angels to comfort him ; but had he beene a meere man , and not assisted by the Godhead , it was not the comfort ( no not ) of Angels that could have upheld him , in the sense of his fathers withdrawing his countenance from him . Alas then what will become of us in such a case if we be not supported by a spirit of power , and the power of ●…n almighty spirit ? If all the temptations of the whole world , and hell it selfe were mustered together , they were nothing to this , whereby the great God sets himselfe contrary to his poore creature . None can conceive so , but those that have felt it . If the hiding of his face will so trouble the soule , what will his frowne and angry look doe ? Needs must the soule bee in a wofull plight , when as God seemes not onely to bee absent from it , but an enemy to it . When a man sees no comfort from above , and lookes inward and sees lesse , when hee lookes about him , and sees nothing but evidences of Gods displeasure ; beneath him , and sees nothing but desperation , clouds without , and clouds within , nothing but clouds in his condition here , he had need of faith to breake through all , and see Sunne through the thickest cloud . Upon this , the distressed soule is in danger to be set upon by a temptation , called the temptation of blasphemy , that is , to entertain bitter thoughts against God , and especially against the grace and goodnesse of God , wherein he desires to make himselfe most knowne to his creature . In those that have wilfully resisted divine truths made knowne unto them , and after taste , despised them , a perswasion that God hath for saken them , set on strongly by Sathan , hath a worse effect , it stirs up a hellish hatred against God , carying them to a revengefull desire of opposing whatsoever is Gods , though not alwayes openly ( for then they should lose the advantage of doing hurt , ) yet secretly and subtilly , and under pretence of the contrary . To this degree of blasphemie Gods children never fall , yet they may feele the venome of corruption stirring in their hearts , against God and his wayes which he takes with them ; and this addes greatly to the depth of their affliction , when afterward they think with themselves what hellish stuffe they cary in their soules . This is not so much discerned in the temptation , but after the fit is somewhat remitted . In this kinde of desertion , seconded with this kinde of temptation , the way is to call home the soule , and to check it , and charge it to trust in God , even though he shewes himselfe an enemy , for it is but a shewe , he doth but put on a maske with a purpose to reveale himselfe the more graciously afterward ; his maner is to worke by contraries . In this condition God lets-in some few beames of light , whereby the soul casts a longing looke upon God , even when he seemes to forsake it ; it will with Ionas in the belly of hell , looke back to the holy Temple of God , it will steale a looke unto Christ. Nothing more comfortable in this condition , then to flye to him , that by experience knew what this kinde of forsaking meant , for this very end that he might bee the fitter to succour us in the like distresse . Learne therefore to appeale from God to God , oppose his gracious nature , his sweet promises to such as are in darknesse , and see no light , inviting them to trust in him , though thereappeare to the eye of sense and reason nothing but darknesse : Here make use of that sweet Relation of God in Christ , becomming a Father to us : Doubtlesse thou art our Father : flesh would make a doubt of it , and thou seemest to hide thy face from us , yet doubtlesse thou art our Father , and hast in former time shewed thy selfe to be so , wee will not leave thee till we have a blessing from thee , till we have a kinder looke from thee : This wrastling will prevaile at length , and we shall have such a sight of him , as shall bee an encouragement for the time to come , when we shall be able to comfort others , with those comforts whereby we have been refreshed our selves . With the Saints case remember the Saints course , which is to trust in God. So Christ the Head of the Church commits himselfe to that God , whose favour for the present he felt not ; So Iob resolves upon trust though God should kill him . But these holy persons were not troubled with the guilt of any particular sin , but I feele the just displeasure of God kindled against me for many and great offences . True it is , that sinne is not so sweet in the committing , as it is heavy and ●…itter in the reckoning . When Adam had once offended God , Paradise it selfe was not Paradise to him . The presence of God which was most comfortable before , was now his greatest terrour , had not God out of his free infinite and preventing mercy come betwixt him and hell , by the promise of the blessed seed . This seed was made sin to satisfie for sinne ; sinne passive in himselfe to satisfie for sinne active in us . When God once charges sinne upon the soule , Alas who shall take it off ? When the great God shall frowne , the smiles of the creature cannot refresh us . Sinne makes us afraid of that which should be our greatest comfort ; it puts a sting into every other evill ; upon the seazing of any evill , either of body , soule , or condition , the guilty soule is imbittered and enraged ; for from that which it feeles , it fore-speakes to it selfe worse to come . It interprets all that befalls , as the messengers of an angry God , sent in displeasure to take revenge upon it . This weakneth the courage , wasteth the spirits , and blasteth the beauty even of Gods dearest ones . There is not the stoutest man breathing , but if God sets his conscience against him , it will pull him downe , and lay him flat , and fill him with such inward terrors , as he shall be more afraid of himselfe , then of all the world beside . This were a dolefull case , if God had not provided in Christ a remedy for this great evill of evills , and if the holy Spirit were not above the conscience , able as well to pacifie it by the sense of Gods love in Christ , as to convince it of sinne , and the just desert thereby . But my sinnes are not the sinnes of an ordinary man , my spots are not as the spots of the rest of Gods children . Conceive of Gods mercy as no ordinary mercy , and Christs obedience as no ordinary obedience . There is something in the very greatnesse of sin , that may encourage us to goe to God , for the greater our sinnes are , the greater the glory of his powerfull mercy in pardoning , and his powerfull grace in healing will appeare . The great God delights to shew his greatnesse in the greatest things ; Even men glory , when they are put upon that , which may set forth their worth in any kinde . God delighteth in mercy , it pleaseth him ( nothing so well ) as being his chiefe Name , which then we take in vaine , when we are not moved by it to come unto him . That which Sathan would use as an argument to drive us from God , wee should use as a strong plea with him . Lord the greater my sins are , the greater will be the glory of thy pardoning mercy . David after his hainous sinnes , cries not for mercy , but for abundance of mercy , according to the multitude of thy mercies , doe away nine offences : his mercy is not only above his own works , but above ours too . If we could sin more then he could pardon , then wee might have some reason to despaire . Despaire is a high point of Atheisme , it takes away God and Christ both at once . Iudas in betraying our Saviour , was an occasion of his death as man , but in despairing he did what lay in him to take away his life as God. When therefore Conscience joyning with Sathan , sets out thy sinne in its ●…ours , labour thou by faith to set out God in his colours , infinite in mercy and loving kindnesse . Here lies the art of a Christian ; It is divine Rhetorick thus to perswade and set downe the soule . Thy sinnes are great , but Adams was greater , who being so newly advanced above all the creatures , and taken into so neare an acquaintance with God , and having ability to persist in that condition if he would , yet willingly overthrew himselfe and all his whole posterity , by yeelding to a temptation , which though high ( as being promised to bee like unto God , ) yet such as hee should and might have resisted ; No sinne we can commit , can be a sinne of so tainting and spreading a nature , yet as he fell by distrust , so he was recovered by trusting , and so must we by relying on a second Adam , whose obedience and righteousnesse from thence raignes , to the taking away not only of that one sinne of Adam , and ours in him , but of all , and not onely to the pardon of all sinne , but to a right of everlasting life . The Lord thinkes himself disparaged , when wee have no higher thoughts of his mercy , then of our sins , when we bring God downe to our Model , when as , the heavens are not so much higher then the earth , then his thoughts of love and goodnesse , are above the thoughts of our unworthinesse . It is a kinde of taking away the Almighty , to limit his boundlesse mercy in Christ , within the narrow scantling of our apprehension ; yet infidelity doth this , which should stirre up in us a loathing of it above all other sinnes . But this is Sathans fetch , when once he hath brought us into sins against the Law , then to bring us into sinnes of a higher nature , and deeper danger , even against the blessed Gospell , that so there may be no remedy , but that mercy it selfe might condemne us . All the aggravations , that conscience and Sathan helping it , are able to raise sinne unto , cannot rise to that degree of infinitenesse , that Gods mercy in Christ is of . If there be a spring of sin in us , there is a spring of mercy in him , and a fountaine opened daily to wash our selves in . If we sin oft , let us do as S. Paul , who prayed oft against the prick of the flesh . If it be a devill of long continuance , yet fasting and prayer will drive him out at length . Nothing keepes the soule more downe , then sinnes of long continuance , because corruption of nature hath gotten such strength in them , as nature is added to nature , and custome doth so determine and sway the soule one way , that men thinke it impossible to recover themselves , they see one linke of sin draw on another , all making a chain to fasten them to destruction , they thinke of necessity they must be damned because custome hath bred a necessity of sinning in them , and conceive of the promise of mercy , as only made to such as turn from their sinfull courses , in which they see themselves so hardened , that they cannot repent . Certaine it is , the condition is most lamentable , that yeelding unto sinne brings men unto . Men are carefull to prevent dangerous sicknesses of body , and the danger of law concerning their estates ; but seldome consider into what a miserable plight their sinnes which they so willingly give themselves up unto , will bring them in . If they doe not perish in their sins , yet their yeelding will bring them into such a dolefull condition , that they would give the whole world , if they were possessours of it , to have their spirits at freedome from this bondage and feare . To such as blesse themselves in an ill way upon hope of mercy , we dare not speake a word of comfort ; because God doth not , but threatens his wrath , shall burne to hell against them . Yet because while life continues there may be as a space , so a place , and grace for repentance , these must be dealt withall in such a maner , as they may be stayed and stopped in their dangerous courses , there must be a stop before a turne . And when their consciences are throughly awaked with sense of their danger , let them seriously consider whither sin , and Sathan by sin is carying of them , and lay to heart the justice of God , standing before them as an Angell with a drawne sword , ready to fall upon them if they post on still . Yet to keep them from utter sinking , let them consider withall , the unlimited mercy of God , as not limited to any person , or any sin , so not to any time ; there is no prescription of time can binde God , his mercy hath no certaine date that will expire , so as those that fly unto it , shall have no benefit . Invincible mercy will never be conquered , and endlesse goodnesse never admits of bounds or end . What kinde of people were those that followed Christ , were they not such as had lived long in their sinfull courses ? He did not onely raise them that were newly dead , but Lazarus that had lyen foure dayes in the grave . They thought Christs power in raising the dead , had reached to a short time onely , but hee would let them know , that hee could as well raise those that had been long as lately dead . If Christ be the Physitian , it is no matter of how long continuance the disease be . He is good at all kinde of diseases , and will not endure the reproach of disability to cure any . Some diseases are the reproaches of other Physitians , as being above their skill to helpe , but no conceit more dangerous when we are to deale with Christ. The blessed Martyr Bilney was much offended when he heard an eloquent Preacher enveighing against sin , saying thus . Behold , thou hast lyen rotten in thy owne lusts , by the space of sixty yeares , even as a beast in his owne dung , and wilt thou presume in one year to goe forward towards heaven , and that in thine olde age , as much as thou wentest backward from heaven to hell in sixty yeares ? Is not this a goodly argument ( saith Bilney ? ) Is this preaching of repentance in the name of Jesus ? It is as if Christ had dyed in vaine for such a man , and that hee must make satisfaction for himselfe . If I had heard ( saith he ) such preaching of repentance in times past , I had utterly despaired of mercy : We must never thinke the doore of hope to bee shut against us , if we have a purpose to ●…e unto God. As there is nothing more injurious to Christ , so nothing more foolish and groundlesse then to distrust , it being the chiefe scope of God in his word to draw our trust to him in Christ , in whom is alwayes open a breast of mercy for humbled sinners to flye unto . But thus farre the consideration of our long time spent in the devils service should prevaile with us , as to take more shame to our selves , so to resolve more strongly for God and his wayes , and to account it more then sufficient that wee have spent already , so much precious time to so ill purposes , and the lesse time we have , to make the more ●…st , to worke for God , and bring all the honour wee can to Religion in so little a space . Oh how doth it grieve those that have felt the gracious power of Christ in converting their soules , that ever they should spend the strēgth of their parts in the worke of his and their enemie . And might they live longer , it is their full purpose for ever to renounce their former wayes . There is bred in them an eternall desire of pleasing God , as in the wicked there is an eternall desire of offending him , which eternity of desires God lookes to in both of them , and rewards them accordingly , though hee cuts off the thred of their lives . But God in wisdome will have the conversions of such as have gone on in a course of sinning ( especially after light revealed ) to be rare and difficult . Birthes in those that are ancienter , are with greater danger then in the younger sort . God will take a course , that his grace shall not be turned into wantonnesse . He oft holds such upon the rack of a troubled conscience , that they and others may feare to buy the pleasure of sinne at such a rate . Indeed where sinne abounds , there grace superabounds , but then it is where sinne that abounded in the life , abounds in the conscience in griefe and detestation of it , as the greatest evill . Christ groaned at the raising of Lazarus , which he did not at others , because that though to an Almighty power all things are alike easie , yet hee will shew that there be degrees of difficulties in the things themselves , and make it appeare to us that it is so . Therefore those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow and repentance for sinne . Yet never give place to thoughts of despaire , as comming from him that would overturne the end of the Gospell , which layes open the riches of Gods mercy in Christ , which riches none set out more then those that have beene the greatest of sinners , as we see in Paul. We cannot exalt God more then by taking notice , and making use of that great designe of infinite wisdome in reconciling justice and mercy together , so as now he is not only mercifull , but just in pardoning sinnes . Our Saviour as he came towards the latter age of the world , when all things seemed desperate , so hee comes to some men in the latter part of their dayes . The mercy shewed to Zacheus , and the good theefe was personall , but the comfort intended by Christ was publike , therefore still still trust in God. In this case wee must goe to God , with whom all things are possible , to put forth his Almighty power , not only in the pardoning , but in subduing our iniquities . He that can make a Camell goe through a needles eye , can make a high conceited man lowly , a rich man humble . Therefore never question his power , much lesse his willingnesse , when he is not onely ready to receive us when we returne , but perswades and intreates us to come in unto him , yea after back-sliding and false dealing with him , wherein he allowes no mercy to be shewed by man , yet he will take liberty to shew mercy himselfe . But I have often relapsed and fallen into the same sin againe and againe . If Christ will have us pardon our brother seaventy seaven times , can wee thinke that hee will enjoyne us more , then he will be ready to doe himselfe , when in case of shewing mercy hee would have us thinke his thoughts to be farre above ours . Adam lost all by once sinning , but we are under a better covenant , a covenant of mercy , and are encouraged by the Sonne to goe to the Father every day for the sinnes of that day . Where the worke of grace is begun , sin loses strength by every new fall ; for hence issues deeper humility , stronger hatred , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , renewed resolutions untill sin be brought under . That should not drive us from God , which God would have us make use of , to flye the rather to him , since there is a throne of grace set up in Jesus Christ , we may boldly make use of , and let us be ashamed to sinne , and not ashamed to glorifie Gods mercy in begging pardon for sin . Nothing will make us more ashamed to sin , then thoughts of so free and large mercy . It will grieve an ingenuous spirit to offend so good a God. Ah that there should be such an heart in me , as to tire the patience of God , and damme up his goodnesse , as much as in me lyes ; but this is our comfort , that the plea of mercy from a broken spirit to a gracious Father , will ever hold good . When wee are at the lowest in this world , yet there are these three grounds of comfort still remaining . 1. That wee are not yet in the place of the damned , whose estate is unalterable . 2. That whilest we live , there is time and space for recovering of our selves . 3. That there is grace offered , if we will not shut our hearts against it . O , but every one hath his time , my good houre may be past . That is counsell to thee , it is not past if thou canst raise up thy heart to God , and embrace his goodnesse . Shew by thy yeelding unto mercy , that thy time of mercy is not yet out , rather then by concluding uncomfortably , willingly betray thy selfe to thy greatest enemy , enforcing that upon thy selfe , which God labours to draw thee from . As in the sinne against the Holy Ghost , feare shewes that wee have not committed it : So in this , a tender heart fearing least our time bee past , shewes plainely that it is not past . Looke upon examples , when the Prodigall in his forlorne condition was going to his Father , his Father stayed not for him , but meetes him in the way , he did not only goe , but ranne to meet him . God is more willing to entertain us , then we are to cast our selves upon him . As there is a fountaine opened for sinne , and for uncleannesse , so it is a living fountaine of living water , that runnes for ever , and can never bee drawne dry . Here remember , that I build not a shelter for the presumptuous , but only open an harbour for the truly humbled soule , to put himselfe into , CHAP. XXII . Of sorow for sin , and hatred of sinne , when right and sufficient . Helps thereto . AH , there 's my misery . If I could bee humbled for sinne , I might hope for mercy , but I never yet knew what a broken heart meant , this soule of mine was never as yet sensible of the griefe and smart of sinne , how then can I expect any comfort ? It is one of Sathans policies , to hold us in a dead and barren condition , by following us with conceits , that wee have not sorowed in proportion to our offences . True it is , we should labour that our sorow might in some measure answer to the haynousnesse of our sins : but we must know sorrow is not required for it selfe in that degree as faith is ; If we could trust in God without much sorow for our sins , then it would not be required , for God delights not in our sorow as sorow , God in mercy both requires it and workes it , as thereby making us capable vessels of mercy , fit to acknowledge , value , and walke worthy of Christ ; he requres it as it is a means to imbitter sin , and the delightfull pleasures thereof unto us , and by that meanes bring us to a right judgement of our selves , and the creature , with which sinne commits spirituall adultery , that so we may recover our taste before lost . And then , when with the Prodigall wee returne unto our selves ( having lost our selves before ) we are fit to judge of the basenesse of sin , and of the worth of mercy ; and so upon grounds of right reason , bee willing to alter our condition , and embrace mercy upon any tearmes it shall please Christ to injoyne . Secondly , if we could grieve and cast downe our selves beneath the earth , as low as the nethermost pit , yet this would be no satisfaction to God for sin ; of it selfe , it is rather an enterance , and beginning of hell . Thirdly , we must search what is the cause of this want of griefe which wee complaine of ; whether it be not a secret cleaving to the creature , and too much contentment in it , which oft stealeth away the heart from God , and brings in such contentment , as is subject to faile and deceive us , whereupon from discontentment , wee grieve , which griefe ( being carnall ) hinders griefe of a better kinde . Usually the causes of our want of griefe for sin are these . First , a want of serious consideration , and dwelling long enough upon the cause of griefe , which springs either from an unsetlednesse of Nature , or distractions from things without . Moveable dispositions , are not long affected with any thing . One maine use of crosses , is to take off the soule from that it is dangerously set upon , and to fixe our running spirits . For though griefe for crosses hinder spirituall griefe , yet worldly delights hinder more . That griefe is lesse distant from true griefe , and therfore neerer to be turned into it . And put case wee could call off our mindes from other things , and set them on griefe for our sinnes , yet it is onely Gods spirit that can worke our hearts to this griefe , and for this end , perhaps God holds us off from it , to ●…each us , that he is the teacher of the heart to grieve . And thereupon it is our duty to waite , till hee reveale our selves so far to our selves , as to stir up this affection in us . Another cause may bee a kinde of doublenesse of heart , whereby wee would bring two things together that cannot suite . We would grieve for sin so far as we thinke it an evidence of a good condition : but then , because it is an irksome taske , and because it cannot be wrought without severing our heart from those sweet delights it is set upon : hence we are loath God should take that course to worke griefe , which crosseth our disposition . The soule must therefore by selfe-deniall be brought to such a degree of sincerity and simplicity , as to be willing to give God leave to worke this sorow , not to bee sorrowed for , by what way hee himselfe pleaseth . But here we must remember againe , that this selfe-deniall , is not of our selves , but of God , who onely can take us out of our selves , and if our hearts were brought to a sto●…ping herein to his worke , it would stop many a crosse , and continue many a blessing which God is forced to take from us , that he may worke that griefe in us , which he seeth would not otherwise be kindly wrought . God giveth some larger spirits , and so their sorowes become larger . Some upon quicknesse of apprehension , and the ready passages betwixt the braine and the heart , are quickly moved : where the apprehension is deeper , and the passages slower , there sorow is long in working , and long in removing . The deepest waters have the stillest motion . Iron takes fire more slowly then stubble , but then it holds it longer . Againe , God that searcheth and knows our hearts ( better then our selves ) knows when and in what measure it is fit for to grieve : He sees it fitter for some dispositions , to goe on in a constant griefe . We must give that honour to the wisdome of the great Physitian of soules , to know best how to mingle and minister his potions . And we must not bee so unkinde to take it ill at Gods hands , when he , ( out of gentlenesse and forhearance ) ministers not to us that chur●…sh Physick hee doth to others ; but cheerefully embrace any potion that he thinkes fit to give us . Some holy men have desired to see their sinne in the most ugly colours , and God hath heard them in their requests . But yet his hand was so heavy upon them , that they went alwayes mourning to their very graves ; and thought it fitter to leave it to Gods wisdome to mingle the potion of sorrow , then to be their own choosers . For a conclusion then of this point , If wee grieve that we cannot grieve , and so far as it is sinne , make it our griefe : then put it amongst the rest of our sinnes , which we beg pardon of , and helpe against , and let it not hinder us from going to Christ , but drive us to him . For , herein lyes the danger of this temptation , that those who complaine in this kinde , thinke it should be presumption to goe to Christ : when as he especially calleth the weary and heavy laden sinner to come unto him , and therefore such 〈◊〉 are sensible that they are not sen●… enough of their sin ; must know , though want of feeling be quite opposite to the life of Grace : yet sensiblenes of the want of feeling ▪ shews some degree of the life of Grace . The safest way in this case is , from that life and light that God hath wrought in o●… soules , to see and feele this want of feeling , to cast our selves and this our indisposition , upon the pardoning and healing mercy of God in Christ. We speake onely of those that are so farre displeased with themselves for their ill temper , as they doe not favour themselves in it , but are willing to yeeld to Gods way in redressing it , and doe not crosse the Spirit , moving them thus with David to check themselves , and to trust in God. Otherwise , an unfeeling and carelesse state of Spirit will breed a secret shame of going to God , for removing of that wee are not hearty in labouring against , so farre as our conscience tells us we are enabled . The most constant state the soule can bee in , in regard of sin , is , upon judgement to condemne it upon right ●…nds , and to resolve against it . Thereupon Repentance is called an af●…isdome and change of the minde . And ●…s disposition is in Gods children at 〈◊〉 times . And for affections , love of that ●…ich is good , and hatred of that which 〈◊〉 evill ; these likewise , have a setled ●…tinuance in the soule . But , griefe 〈◊〉 sorow rise and fall as fresh occasions ●…re offered , and are more lively stirred 〈◊〉 upon some lively representation , to 〈◊〉 soule of some hurt wee receive by ●…e , and wrong wee doe to God in it . ●…e reason hereof is , because till the ●…e be separated from the body , these ●…ctions have more communion with 〈◊〉 body , and therefore they cary more ●…ward expressions , then dislike , or ●…omination in the minde doth . We 〈◊〉 to judge of our selves more by that ●…ich is constant , then by that which is ●…ing and flowing . But , what is the reason that the affecti●…s doe not alwayes follow the judgement , 〈◊〉 the choise or refusall of the will ? Our soule being a finite substance , is caried with strength but one way at one time . 2. Sometime God calls us to joy as well as to grieve : and then no wonder if griefe be somewhat to seeke . 3. Sometimes when God calleth ●…o griefe , and the judgement and will goeth along with God , Yet the heart is not alwayes ready , because ( it may bee ) it hath runne out so farre , that it cannot presently be called in againe . 4. Or , the spirits ( which are the instruments of the soule ) may be so wasted , that they cannot hold out to feed a strong griefe : in which case , the conscience must rest in our setled judgement and hatred of ill ; which is the surest and never-failing Character of a good soule . 5. Oft times God in mercy takes us off from griefe and sorow , by refreshing occasions : because sorow and griefe are affections very much afflicting both of body and soule . When is godly sorrow in that degre●… wherein the soule may stay it selfe from uncomfortable thoughts about its condition 〈◊〉 Ans. 1. When we finde strength against that sin ●…ich formerly we fell into , and ability to ●…e in a contrary way : for this answers Gods end in griefe , one of which , is a prevention from falling for the time 〈◊〉 come . For God hath that affection 〈◊〉 him which hee puts into Parents , ●…hich is by smart to prevent their childrens boldnesse of offending for the time to come . 2. When that which is wanting in gri●…fe , is made up in feare . Here there is 〈◊〉 great cause of complaint of the ●…nt of griefe , for this holy affection is 〈◊〉 ●…band of the soule , whereby it is ●…pt from starting from God and his ●…yes . 3. When after griefe wee finde in ●…rd peace ; for true griefe being Gods ●…orke in us , hee knowes best how to ●…easure it . Therefore , whatsoever ●…e God brings my soule into , I am 〈◊〉 rest in his goodnesse , and not except ●…gainst his dealing . That peace and joy , ●…ich riseth from griefe in the use of ●…eanes , and makes the soule more ●…ble and thankfull to God , and lesse censorious and more pitifull to others : is no illusion , nor false light . The maine end of griefe and sorow is , t●… make us value the grace and mercy of God in Christ , above all the contentments which sinne feeds on . Which where it is found , we may know that griefe for sin , hath enough possessed the soule before . The sufficiency of things is to be judged by an answerablenesse to their use and ends : God makes sinne bitter , that Christ may be sweet : that measure of griefe and sorow is sufficient , which brings us , and holds us to Christ. Hatred , being the strongest , deepest , and steadiest affection of the soule against that which is evill ; Griefe for sinne is then right , when it springs from hatred , and encreaseth further hatred against it . Now the soule may bee knowne to hate sin , when it seekes the utter ●…lishing of it , for hatred is an imp●…ble , and irreconcileable affection . True hatred is caried against 〈◊〉 whole kinde of sin , without respect 〈◊〉 any wrong done to us , but only out of meere Antipathie , and contrariety of ●…sposition to it . As the Lambe hateth ●…he whole kinde of Wolves , and man ●…eth the whole kinde of Serpents . A load does us no harme , but yet wee ●…e it . That which is hatefull to us , the ●…earer it is , the more wee shun and ab●…orre it , as venomous Serpents , and ●…full creatures , because the neerenesse of the object affects us more deeply . Therefore , if our griefe spring ●…om true hatred of sinne , it will make ●…o new league with it , but grieve , for 〈◊〉 sinne , especially for our owne particular sinnes , as being contrary to the worke of Gods grace in us , then is griefe 〈◊〉 affection of the new creature , and every way of the right breed . But for fuller satisfaction in this case , ●…e must know there is sometimes griefe 〈◊〉 sin in us , when we thinke there is none : 〈◊〉 wants but stirring up by some quickning word ; the remembrance of Gods ●…avours and our unkindnesse , or the a●…●…aking of our consciences by some ●…osse , will raise up this affection feelingly in us . As in the affection of love , many thinke that they have no love to God at all : yet let God be dishonoured in his name , truth , or children , and their love will soone stirre and appeare in just anger . In want of griefe for sinne , we must remember , 1. That wee must have this affection from God , before we can bring it unto God. And therefore , in the second place , Our chiefe care should be , not to harden our hearts against the motions of the spirit , stirring us to seasonable griefe , for that may cause a judicial hardnesse from God. God oft inflicteth some spirituall judgement ( as a correction upon men ) for not yeelding to his spirit at the first , they feele a hardnesse of heart growing upon them : This made the Church complaine , Why hast thou hardened our hearts from thy feare ? which if Christians did well consider , they would more carefully entertaine such impressions of sorow , as the spirit in the use of the meanes , and observation of Gods dealing toward●… tselves or others , shall worke in ●…m , then they doe . It is a saying of 〈◊〉 , Let a man grieve for his sinne , and 〈◊〉 for his griefe . Though wee can nei●…er love , nor grieve , nor joy of our ●…es , as we should , yet our hearts tell 〈◊〉 , wee are often guilty of giving a ●…ck to the spirit , stirring these affecti●… in us , which is a maine cause of the ●…y sharp afflictions wee endure in ●…is life , though Gods love in the main ●…er of salvation be most firme unto 〈◊〉 We must not thinke to have all this ●…fe at first , & at once , for oftentimes ●…n deeper after a sight and feeling of Gods love then it was before . God is a 〈◊〉 Agent , and knowes every mans se●…ll mould , and the severall services ●…is to use them in , and oft takes liber●… afterwards to humble men more ●…en he hath inabled them better to ●…e it ) then in their first entrance in●… Religion : Griefe before springs ●…monly from selfe-love , and feare ●…ger . Let no man suspect his estate ●…se God spares him in the beginning . For Christians many times meete with greater trials after their conversion then ever they thought on . When men take little fines , they means to take the greater rent . God will have his children first or last to feele what sin is , and how much they are beholding to him for Christ. This griefe doth not alwayes arise fr●… poring on sinne , but by oft considering of the infinite goodnesse of God in Christ , and thereby reflecting on our owne unworthinesse , not onely in regard of sinne past , but like wise of the sin that hangeth upon us , and issues daily from 〈◊〉 The more holy a man is , the more hee sees the holinesse of Gods nature , with whom he desires to have , communion , the more he is grieved that there shoul be any thing found in him , displeasing to so pure a Majestie . And as all our griefe comes no●… 〈◊〉 first , so God will not have it come 〈◊〉 once , but to be a streame alwayes ●…ning , fed with a spring , yet withiin 〈◊〉 bankes , though sometimes deep●… sometimes shallower . Griefe for s●… i●… like a constant streame ; griefe for ●…her things is like a torrent , or swelling waters , which are soone up , soone downe , what it wants in greatnesse , is made up in continuance . Againe , If wee watch not our nature , there will be a spice of Popery , ( which is a naturall Religion ) in this great desire of ●…re griefe●… as if we had that , then we had something to satisfie God withall , ●…nd so , our mindes will run too much ●…pon workes . This griefe must not ●…ly bee wrought by God revealing 〈◊〉 sinne , and his mercy unto us in Christ : But when it is wrought , wee ●…st altogether rest ( in a sense of our ●…e emptinesse ) upon the full satisfa●…on and worthinesse of Christ our Sa●… . All this that hath beene said , tends 〈◊〉 to the abating of our desire to have 〈◊〉 tender and bleeding heart for sinne : 〈◊〉 that in the pursuit of this desire , we 〈◊〉 not cast downe so as to question our ●…es , if we feele not that measure of ●…se which we desire and endeavour 〈◊〉 : Or , to refuse our portion of joy which God offers us in Christ. Considering , griefe is no further good , then it makes way for joy : which caused our Saviour to joyne them together : Blessed are the mourners , for they shall bee comforted . Being thus disposed , wee may commit our souls to God in peace , notwithstanding Satans troubling of us in the houre of temptation . CHAP. XXIII . Other spirituall causes of the soules trouble , discovered , and removed : and object●…ons answered . ANother thing that disquiets and casts downe the soule very much , is , that inward conflict betwixt gr●… and corruption : this makes us most worke , and puts us to most disquietment . It is the trouble of troubles , 〈◊〉 have two inhabitants so neare in one soule , and these to strive one against another , in every action , and at 〈◊〉 times in every part and power in ●…e the one carying us upward , higher ●…d higher still , till we come to God : the ●…er , pulling us lower and lower , fur●…r from him . This cannot but breed a ●…t disquiet , when a Christian shall bee 〈◊〉 on to that which he would not , and hin●…d from that which hee would doe , or ●…led in the performance of it . The ●…re light there is to discerne , and life ●…f Orace to be sensible hereof ; and the ●…re love of Christ , and desire from ●…ove to be like to him , the more irkesome will this be : no wonder then that 〈◊〉 Apostle cryed out , O wretched man 〈◊〉 lam , &c. Here is a speciall use of Trust , in the ●…e mercy of God in justification , ( con●…ing all is stained that comes from 〈◊〉 ) it is one maine end of Gods leaving 〈◊〉 in this conflicting condition , that 〈◊〉 may live and die by faith in the per●…st righteousnesse of Christ , whereby 〈◊〉 God more , then if wee had 〈◊〉 righteousnesse of our owne . 〈◊〉 by likewise , wee are driven to ●…e use of all the promises of Grace , ●…d to trust in God for the perfor●…ce of them , in strengthening his owne party in us , and not only to trus●… in God for particular graces , but for hi●… Spirit which is the spring of all grac●… which we have through and fr●… Christ : who will helpe us in this fight , untill hee hath made us like himselfe . We are under the government of Grace , sinne is deposed from the rule it had ; and shall never recover the right it had againe ; It is left in 〈◊〉 for matter of exeroise , and ground of triumph . Oh ( say some ) I shall never hold out , as good give over at first as at last , I 〈◊〉 such strong inclinations to sinne in me , and such weaknesse to resist temptation , that I feare ) I shall but shame the cause ; I 〈◊〉 one day perish by the hand of Satan , stre●… thening my corruption . Why art thou thus troubled ? Trust in God , Grace will be above Nature , God above the devill , the Spirit 〈◊〉 the flesh . Be strong in the Lord , the battell is his , and the victory ou●… before hand . If wee fought in our 〈◊〉 cause and strength ; and with our weapons , it were something : but as 〈◊〉 fight in the power of God , so are 〈◊〉 〈◊〉 by that mighty power through faith 〈◊〉 salvation . It lyes upon the faithful●…e of Christ , to put us into that pos●…on of glory which he hath purcha●… for us : therefore charge the soule ●…ake use of the promises , and rely ●…n God for perfecting the good ●…ke that he hath begun in thee . Corruptions be strong , but stronger 〈◊〉 that is in us , then that corruption 〈◊〉 is in us . When wee are weake in ●…owne sense , then are we strong in 〈◊〉 , who perfecteth strength in our ●…nesse fel●… and acknowledged . Our ●…ptions are Gods enemies as well ●…rs , and therefore in trusting to 〈◊〉 and fighting against them , wee 〈◊〉 bee sure hee will take our part a●…st them . But I have great impediments , and ma●… discouragements in my Christian course . What is our impediments be Moun●…s , faith is able to remove them ; Who ●…hou O Mountaine ( saith the Pro●…t . ) What a world of impediments ●…t there betwixt Egypt and the land 〈◊〉 Canaan , betwixt the returne out of Babylon and Ierusalem , yet faith removed all , by looking to Gods power and truth in his promise . The looking too much to the Anakims and Grants , and too little to Gods omnipotency , s●… the Israelites out of Canaan , and p●… God to his oath , that they should never enter into his rest , and it will exclude o●… soules from happinesse at length , if looking too much upon these Anakims within us and without us , wee basely despaire and give over the field , considering all our enemies are not onely conquered for us by our Head , but shall be conquered in us , so that in strength of assistance we fight against them . God gave the Israelites enemies into their hands , but yet they must fight it o●…r , and what coward will not fight wh●… he is sure of help and victory . But I cary continually about mee a 〈◊〉 rupt heart , if that were once changed , I could have some comfort . A new heart is Gods creature , a●… hee hath promised to create it in us . A creating power cannot only bring somthing out of nothing , but contrary 〈◊〉 of contrary . Where we are sure of Gods ●…h , let us never question that power 〈◊〉 which all things are possible . If our ●…rts were as ill , as God is powerfull ●…d good , there were some ground of ●…scouragement . In what measure we ●…e up our hearts to God , in that mea●… wee are sure to receive them bet●… . That Grace which inlargeth the ●…art to desire good , is therefore given , ●…hat God may encrease it , being both a ●…rt and a pledge of further grace . There is a promise of powring cleane ●…er upon us , which faith must sue out . Christ hath taken upō him to purge his ●…se , and make her fit for himselfe . But I have many wants and defects to ●…supplyed . It pleaseth him , that in Christ all ful●…sse shall dwell , from whose fulnesse ●…ce sufficient is dispensed to us , an●…erable to the measure of our faith , ●…hereby we fetch it from the fountain . The more we trust , the more we have . When we looke therefore to our owne ●…nt , we should look withall to Christs ●…nesse , and his neernesse to us , and take advantage from our misery , to re●… upon his al sufficiencie , whose fulnesse ours , as himselfe is . Our fulnesse wi●… our life is hid in Christ , and distille●… into us , in such measure as his wisdo●… thinketh fit , and as sheweth him to b●… a free agent , and yet so as the blame f●… want of grace lyeth upon us , seeing h●… is before hand with us in his offers o●… grace , and our owne consciences will tell us , that our failings are more from cherishing of some lust , then from unwillingnesse in him to supply us with grace . But God is of pure eyes , and cannot endure such sinfull services as I performe . Though God be of pure eyes , y●… he looks upon us in him , who is blame lesse and without spot , who by vertue of his sweet smelling sacrifice , appear●… for us in heaven , and mingles his o●… with our services , and in him will God be known to us by the name of a kind●… Father , not onely in pardoning our defects , but accepting our endeavou●… Wee offer our services to God , not 〈◊〉 our owne name , but in the name of o●… high Priest , who takes them from us , & ●…ents them to his Father , as stirred 〈◊〉 by his spirit , and perfumed by his ●…dience . Ionas his prayer was min●…d with a great deale of passion and ●…perfection , yet God could discerne ●…ething of his owne in it , and pitty 〈◊〉 pardon the rest . CHAP. XXIV . ●…utward troubles disquieting the spirit : and comforts in them . AS for the outward evills that we meet withall in this life ; they are either 〈◊〉 , 1. As deprive us of the comforts our ●…e is supported withall ; or else , 2. they ●…g such misery upon our nature or condi●…n that hinders our well-being in this ●…d . For the first , Trust in God , and take ●…t of his al-sufficiency whatsoever we ●…t . Sure we are by his promise , that ●…e shall want nothing that is good . ●…hat he takes away one way , hee can ●…e another , what he takes away in one hand , he can give in another , wha●… he with-holds one way , he can supply in a better . Whatsoever comfort wee have in goods , friends , health , or any other blessings , it is all conveyed by him , who still remaines though these be taken from us . And wee have him bound in many promises for all that is needfull for us . We may sue him upon his owne bond ; can we thinke that he who will give us a Kingdome , will fa●… us in necessary provision to bring us thither , who himselfe is our portion ? As for those miseries which our weake nature is subject to , they are all under Christ , they come and goe at his command , they are his messengers sent for our good , and called back again when they have done what they came for . Therefore looke not so much upon them , as to him for strength and comfort in them , mitigation of them , and grace to profit by them . To strengthen our faith the more in God , he calleth himselfe , a Buckler for defence from ill , and an exceeding great reward for a supply of all good . A sunne for the one , and a shield for the other . ●…st him then with health , wealth , ●…od name , all that thou hast . It is not ●…an to take away that from us which ●…d will give us , and keepe for us . It ●…ot in mans power to make others ●…ceive what they please of us . Among crosses , this is that which ●…quieteth not the minde least , to bee ●…ceived in matter of trust , when as if ●…e had not trusted , wee had not beene deceived . The very feare of being dis●…pointed , made David in his hast ●…ke all men were lyars . But as it is a ●…pe crosse , so nothing will drive us ●…er unto God , who never faileth his . Friends often prove as the reed of E●…t , as a broken staffe , and as a deceitfull ●…ke , that failes the weary passenger 〈◊〉 Summer time , when there is most ●…ed of refreshing ; and it is the unhap●…esse of men otherwise happy in the ●…rld , that during their prosperous ●…dition , they know not who be their ●…nds , for when their condition de●…es , it plainly appeares , that many ●…e friends of their estates , and not of their persons : But when men will know us least , God will know us most , he knowes our soules in adversity , and knowes them , so as to support and comfort them , and that from the spring head of comfort , whereby the sweetest comforts are fetcht . What God conveyed before by friends , that he doth now instill immediately from himselfe . The immediate comforts are the strongest comforts . Our Saviour Christ told his Disciples , that they would leave him alone , yet ( saith he ) I am not alone , but the Father is with me . At S. Pauls first appealing , all forsooke him , but the Lord stood by him . Hee wants no company , that hath Christ for his companion . I looked for some to take pitty ( saith David ) but there was none . This unfaithfulnesse of man , is a foile to set out Gods truth , who is never neerer then when trouble is neerest . There is not so much as a shadow of change in him or his love . It is just with God , when we lay too much weight of confidence upon any creature , to let us have the greater fal●… Man may faile us , and yet bee a good man , but God cannot faile us and bee God , because he is truth it selfe . Shall God be so true to us , and shall not wee be true to him and his truth ? The like may be said in the departure of our friends . Our life is oft too much in the life of others , which God takes unkindly : How many friends have we in him alone ? who rather then we shall want friends , can make our enemies our friends . A true beleever ●…to Christ as his Mother , Brother , and Sister , because he caries that affection ●…o them , as if they were Mother , Brother , and Sister to him indeed . As Christ makes us all to him , so should we make him all in all to our selves . If all comforts in the world were dead , we have them still in the living Lord. Sicknesses are harbingers of death , and in the apprehension of many they bee the greatest troubles , and tame great spirits , that nothing else could ●…me , herein wee are more to deale with God then with men , which is one comfort sicknesse yeeldeth above other troubles . It is better to bee troubled with the distempers of our owne bodies , then with the distempers of other mens soules ; In which wee have not onely to deale with men , but with the devill himselfe , that ruleth in the humours of men . The example of Asa teaches us in this case , not to lay too much trust upon the Physitian , but with Hezekich first , looke up to God , and then use the meanes . If God will give us a quietus est , and take us off from businesse by sicknesse , then we have a time of serving God by patient subjection to his will. If he meanes to use our service any further , hee will restore our health and strength to doe that worke he sets us about . Health is at his command , and sicknesse stayes at his rebuke . In the meane , the time of sicknesse is a time of purging from that defilement wee gathered in our health , till wee come purer out , which should move us the rather willingly to abide Gods time . Blessed is that sicknesse that proves the health of the soule . Wee are best , for the most part , when wee are weakest . Then it appeares what good profici●…s we have been in time of health . Carnall men are oft led along by ●…lse hopes suggested by others , and cherished by themselves , that they shal ●…ye still , and doe well , till death comes , and cuts off their vaine confidence , and their life both at once , before ever they are acquainted what it is to trust in God aright , in the use of meanes . Wee should labour to learne of S. Paul in desperate cases , to receive the sentence of ●…h , and not to trust in our selves , but in God that raiseth the dead . Hee that raiseth our dead bodies out of the ●…ave , can raise our diseased bodies out of the bed of sicknesse , if he hath a plea●…e to serve himselfe by us . In all kinde of troubles , it is not the ingredients that God puts into the C●…p so much afflicts us , as the ingredi●…ts of our distempered passions mingled with them . The sting and coare of them all is sinne : when that is not ●…ely pardoned , but in some measure ●…led , and the proud flesh eaten out , ●…n a healthy soule will ●…eare any thing . After repentance , that trouble that before was a correction , becomes now a triall and exercise of grace . Strike Lord ( saith Luther ) I'beare any thing willingly , because my sinnes are forgiven . We should not be cast downe so much about outward troubles , as about sinne , that both procures them , and invenomes them . We see by experience , when conscience is once set at liberty , how chearefully men will goe under any burthen : therefore labour to keep out sinne , and then let come what will come . It is the foolish wisdome of the world to prevent trouble by sin , which is the way indeed to pull the greatest trouble upon us . For sinne dividing betwixt God and us , moveth him to leave the soule to intangle it selfe in ●…s owne wayes . When the conscience is cleare , then there is nothing between God and us to hinder our trust . Outward troubles rather drive us neerer unto God , and stand with his love . But sin defileth the soule , and sets it further from God. It is well doing that inables us to commit our soules cheerefully ●…to him . Whatsoever our outward condition be , if our hearts condemne us 〈◊〉 , we may have boldnesse with God. In my trouble our care should be , not to avoid the trouble , but sinfull miscari age in and about the trouble , and so trust God. It is a heavy condition to be under the burthen of trouble , and under the burthen of a guilty conscience both at once . When men will walke in the light of their owne fire , and the sparkes which they have kindled themselves , it is just with God , that they should lye downe in sorow . Whatsoever injuries we suffer from those that are ill affected to us , let us commit our cause to the God of vengeance , and not meddle with his prerogative . He will revenge our cause better then we can , and more perhaps then we desire . The wronged side , is the ●…er side , * If in stead of meditating revenge , we can so overcome ourselves , 〈◊〉 to pray for our enemies , and deserve well of them , wee shall both sweeten our owne spirits , and prevent a sharpe temptation which wee are prone unto , and have an undoubted argument , that we are sonnes of that Father that doth good to his enemies , and members of that Saviour that prayed for his persecutors . And withall by heaping coales upon our enemies , shall melt them either to conversion , or to confusion . But the greatest triall of trust , is in our last encounter with death , wherein we shall finde not only a deprivation of all comforts in this life , but a confluence of all ill at once , but wee must know , God will be the God of his unto death , and not only unto death , but in death . We may trust God the Father with our bodies and soules which he hath created ; and God the Sonne , with the bodies and soules which he hath redeemed ; and the holy Spirit , with those bodies and soules that he hath sanctified . We are not disquieted when wee put off our cloathes and goe to bed , because we trust Gods ordinary providence to raise us up againe . And why should we be disquieted when we put off our bodies , and sleep our last sleep , considering we are more sure to rise out of 〈◊〉 graves , then out of our beds . Nay , we are raised up already in Christ our ●…d : who is the resurrection and the life , in whom we may triumph over death , that triumpheth over the greatest Mo●…chs , as a disarmed and conquered enemie . Death is the death of it selfe , and not of us . If we would have faith ready to die by , wee must exercise it well in living by it , and then it will no more faile us , then the good things we lay hold on by it , untill it hath brought 〈◊〉 into heaven , where that office of it is ●…aid aside : here is the prerogative of a true Christian above an hypocrite and a worldling , when as their trust , and the thing they trust in , failes them , then a true beleevers trust stands him in greatest stead . In regard of our state after death , a Christian need not bee disquieted , for the Angels are ready to doe their office in carying his soule to Paradise , those ●…ansions prepared for him . His Saviour will bee his Judge , and the Head will ●…t condemne the members : then hee is to receive the fruit and end of his Faith , the reward of his Hope ; which is so great and so sure , that our trusting in God for that , strengtheneth the heart to trust him for all other things in our passage ; so that the refreshing of our faith in these great things , refreshes its dependance upon God for all things here below . And how strong helpes have we to uphold our Faith , in those great things which wee are not able to conceive of , till wee come to possesse them ? Is not our husband there ? and hath hee not taken possession for us ? doth he not keep our place for us ? Is not our flesh there in him ? and his spirit below with us ? have we not some first fruits and earnest of it before hand ? Is not Christ now a fitting and preparing of us daily , for what he hath prepared and keepes for us ? Whither tends all we meete with in this world , that comes betwixt us and heaven , as desertions , inward conflicts , outward troubles , and death at last , but to fit us for a better condition hereafter , and ●…y Faith therein , to stirre up a strong desire after it ? Comfort one another with ●…se things , saith the Apostle ? these bee 〈◊〉 things will comfort the soule . CHAP. XXV . Of the defects of gifts , disquieting the ●…le . As also the afflictions of the Church . AMong other things , there is nothing more disquiets a Christian , ●…at is called to the fellowship of Christ and his Church here , and to ●…ory hereafter , then that he sees himselfe unfurnished , with those gifts that 〈◊〉 fit for the calling of a Saint , As ●…ewise for that particular standing ●…d place wherein God hath set him in 〈◊〉 world , by being a member of a bo●… politick . For our Christian calling , wee must ●…ow that Christianity is a matter ra●…er of grace then of gifts , of obedience then of parts . Gifts may come from a more common worke of the ●…pirit , they are common to castawayes , and are more for others then for our selves . Grace comes from a peculiar favour of God , and especially for our owne good . In the same duty , where there is required both gifts and grace , ( as in prayer ) one may performe it with evidence of greater grace , then another of greater parts . Moses ( a man not of the best speech ) was chosen before Aaron , to speak to God , and to strive with him by Prayer , whilst Israel fought with Amaleck , with the sword . It is a businesse more of the heart then of the tongue , more of groanes then of words , which groanes and sighes , the Spirit will alwayes stirre up even in the worst condition . Yet for parts there is no member , but it is fitted with some abilities , to doe service in the body , and by faith may grow up to a greater measure . For God calls none to that high condition , but whom in some measure hee fits to bee an usefull member , and endues with a publique spirit . But that is the measure which Christ thinkes fit ; who will make up that in the body , which is wanting in any par●…lar member . God will encrease the ●…asure of our gifts , as occasion shall 〈◊〉 offered to draw them forth : for there is not the greatest , but may have 〈◊〉 both of the parts , and graces of the ●…nest in the Church . And here the ●…le may by a spirit of faith goe to God in this maner . Lord , the estate of Christianity unto which thy love in Christ hath called , and advanced mee , is an high condition ; and there is need of a great measure of grace , to uphold the credit and comfort of it . Whom thou callest unto it , thou dost in some ●…asure furnish , to walke worthy of it . Let this be an evidēce to my soul of the ●…th of thy call , that I am enabled by the Spirit for those duties that are required ; in confidēce of which assistāce , I will set upō the work : Thou hast promised to give wisdome to thē that ask it , & to ●…id none with their unworthinesse . Nay , thou hast promised the spirit of all grace to those that begge it ; it is that which I need , and it is no more then thou hast promised . Onely it must bee remembred , that we doe not walke above our parts and graces , the issue whereof will be discouragement in our selves , and disgrace from others . The like may be said for our particular calling , wherein we are to expresse the graces of our Christian calling , and serve one another in love , as members of the State as well as of the Church , therefore every one must have 1. a calling , 2. a lawfull , 3. a usefull calling , 4. a calling fitted for his parts , that he may be even for his businesse , 5. a lawfull entrance , and calling thereunto , 6. and 〈◊〉 lawfull demeanour in the same . Though the Orbe and Sphere we wal●… in be little , yet we must keepe within the bounds of it , because for our cariage in that , wee must give a strict account , and there is no calling so meane , but a man shall finde enough to give a good account for . Our care must be to know our worke , and then to doe it , and so to doe it , as if it were unto God , with conscience of moderate diligence ; for over-doing , and overworking any thing , comes either from ostentation , 〈◊〉 distrust in God : And negligence is 〈◊〉 farre from getting any blessing , that ●…rings us under a curse for doing Gods 〈◊〉 negligently . For we must thinke 〈◊〉 callings to be services of God who 〈◊〉 appointed us our standing there●… That which belongs to us in our cal●…ng , is care of discharging our duty , 〈◊〉 which God takes upon him , is assi●…ce and good successe in it . Let us ●…e our worke , and leave God to doe 〈◊〉 owne . Diligence and trust in him 〈◊〉 onely ours , the rest of the burthen is 〈◊〉 . In a Family the Fathers and the ●…sters care is the greatest , the childs 〈◊〉 is onely to obey , and the servants 〈◊〉 doe his worke , care of provision and ●…ection doth not trouble them . Most of our disquietnesse in our calling , 〈◊〉 that wee trouble our selves about 〈◊〉 worke . Trust God and be doing , 〈◊〉 let him alone with the rest . Hee ●…nds upon his credit so much , that it ●…ll appeare we have not trusted him ●…vaine , even when we see no appearance of doing any good . Peter fish●… all night and catched nothing , yet up on Christs word hee casts in his net againe , and caught so many fish as brak●… his net . Covetousnesse ( when men wi●… be richer then God would have them troubles all , it troubles the house , the whole family , and the house within u●… our precious soule , which should bee 〈◊〉 quiet house for Gods spirit to dwell in , whose seat is a quiet spirit . If me●… would follow Christs method , and seeke first the Kingdome of heaven , all other things would bee cast upon them . If thoughts of insufficiency in our places discourage us , remember what God saith to Moses , when he pretended disability to speake , Who hath made 〈◊〉 mouth , have not I the Lord ? All o●… sufficiency for every calling is from God. But you will say , Though by Gods blessing my particular condition be comfortable , yet the state of Gods people abroad , 〈◊〉 the miseries of the times disquiet me . We complaine of the times , but let us take heed wee bee not a part of the misery of the times : that they be not 〈◊〉 worse for us . Indeed hee is a dead ●…mber , that takes not to heart the ill 〈◊〉 the times , yet here is place for that ●…plaint , Help Lord. In these tem●… doe as the Disciples did , Cry to ●…ist to rebuke the tempests and ●…mes . This is the day of Iacobs trou●… , let it also be the day of Iacobs trust ; 〈◊〉 the body doe as the head did in the 〈◊〉 case , and in time it shall bee with 〈◊〉 body as it is with the head . In this case it is good to lay before 〈◊〉 all the promises made to his ●…rch , with the examples of his pre●… in it , and deliverance of the same ●…rmer times . God is never neerer 〈◊〉 Church then when trouble is neere : ●…en in earth they conclude an utter ●…throw , God is in heaven conclude●… a glorious deliverance : usually af●… the lowest ebbe , followes the high●… spring tide . Christ stands upon 〈◊〉 Zion . There is a Counsell in ●…aven , that will dash the mould of all ●…trary Counsels on earth ; and ●…ich is more , God will worke the raising of the Church , by that very meanes by which his enemies seek to ruine it . Let us stand still and behold the salvation of the Lord. God gave too deare a price for his Church , to suffer it long in the hands of mercilesse enemies . As for the seeming flourishing of the enemies of Gods Church , it is but for a time , and that a short time , and a measured time , The wicked plot against the just , they are plotters and plowers of mischiefe ; they are skilfull and industrious in it , but they reape their owne ruine . Their day is a comming , and their pi●… is in digging : take heed therefore of fretting , because of the man that bringeth wicked devices to passe ; for the armes of the wicked shall be broken . Wee should help our faith by observing Gods executing of judgement in this kinde . It cannot but vexe the enemies of the Church , to see at length a disappointing of their projects , but then to see the mould of all their devices turned upon their owne heads , will more torment them . In this case , it will much comfort to goe into the Sanctuary , for there wee shall be able to say , Yet God is good to 〈◊〉 . God hath an Arke for his , there is no condition so ill , but there is Balme in Gilead , comfort in Israel . The depths ●…f misery , are never beyond the depths of mercy . God oft for this very end , strips his Church of all helpes below , that it may onely rely upon him : and that it may appeare that the Church is ruled by an higher power then it is opposed by . And then is the time when we may ex●…ct great deliverances of the Church , when there is a great faith in the great God. From all that hath beene said , wee see , that the only way to quiet the soul is , to lay a charge upon it to trust God , ●…d that unquietnesse and impatiency , me symtomes and discoveries of an un●… leeving heart . CHAP. XXVI . Of divine reasons in a beleever . Of his minding to praise God , more then to bee delivered . TO goe on . [ I shall yet praise him . ] In these words David expresseth the reasons and grounds of his trust , namely from the interest hee had in God by experience and speciall covenant , wherein in generall we may observe , that those who truly trust in God , labour to back their faith with sound arguments ; faith is an understanding grace , it knowes whom it trusts , and for what , and upon what grounds it trusts : Reason of it selfe cannot finde what we should beleeve , yet when God hath discovered the same , faith tells us there is great reason to beleeve it ; faith useth reason ( though not as a ground yet ) as a sanctified instrument to finde out Gods grounds , that it may rely upon them . He beleeves best , that knowes best why hee should beleeve ; Confidence , and love , and other affections of the soule , though they have no reason grafted in them , yet thus farre they are reasonable , as that they are in a wise man raised up , guided , and laid downe with reason , or else men were neither to be blamed nor praised for ordering their affections a right ; whereas not only civill vertue , but grace it selfe is especially conversant in ruling the affections by sanctified reason . The soule guides the will and affections , otherwise then it doth the outward members of the body . It swayes the affections of confidence , love , joy , &c. as a Prince doth his wiser subjects , and as Counsellors doe a well ordered State 〈◊〉 ministring reasons to them , but the ●…le governes the outward members by command , as a master doth a slave , ●…his will is enough . The hand and foot ●…ve upon command , without regarding any reason , but wee will not trust 〈◊〉 rejoyce in God without reason , or a 〈◊〉 of reason at the least . Sinne it selfe never wanted a reason , 〈◊〉 as it is , but we call it unreasonable , ●…use it hath no good reason for it ; for reason being a beame of God , cannot strengthen any worke of darknesse . God having made man an understanding creature , guides him by a way sutable to such a condition , and that is the reason why God in mercy yeelds so far to us in his word , as to give us so many reasons of our affiance in him . What is encouragement and comfort , but a demonstration to us of greater reasons to raise us up , then there are to cast us downe . Davids reasons ( here ) are drawne partly from some promise of deliverance , and partly from Gods nature and dealing with him , whom , as he had formerly found an healing , & a saving God , so he expects to finde him still ; and partly from the covenant of grace hee is my God. The chiefe of his reasons are fetched from God , what he is in himselfe , and what hee is and will be to his children , and what to him in particular ; though godly men have reasons for their trst , yet those reasons be divine and spirituall as faith it selfe is : for as naturally as beames come from the Sunne , and branches from the roote , even so by divine discourse one truth issueth from another . And as the beames and the Sunne , as the roote and branches are all of one nature , so the grounds of comfortable truths , and reasons taken from those grounds , are both of same divinity and authority , though in time of temptation discourse is oft so troubled , that it cannot see how one truth riseth from another ; this is one priviledge of heaven , that our knowledge there shall not be so much discoursive , proving one thing by another , as definitive , seeing things in their grounds with a more present view : the soule being then raised and enlarged to a present conceiving of things , and there being no flesh and blood in us , to raise objections that must be satisfied with reasoning . Sometimes in a clearer state of the soule , faith hath not so much use of reasons , but upon neere and sweet communion with God , and by reason of some likenesse betweene the soule that hath a divine nature stamped upon it , and God , it presently without any long discourse , runneth to God as it were by a supernaturall instinct , as by a naturall instinct a childe runneth to his Father in any distresse . Yea , and from that common light of nature , which discovereth there is a God , even naturall men in extremities will runne to God , and God as the Author of nature will sometimes heare them , as he doth the yong Ravens that cry unto him ; but comfortably , and with assurance onely those have a familiar recourse unto him , that have a sanctified sutable disposition unto God , as being well acquainted with him . Sometimes againe faith is put to it to use reasons to strengthen it selfe , and therefore the soule studieth arguments to help it selfe by , either from inward store laid up in the soule , or else it hearkeneth , and yeelds to reasons suggested by others ; and there is no gracious heart , but hath a frame sutable and agreeable to any holy and comfortable truth that shall be brought and enforced upon it ; there is something in his spirit that answers what ever comes from the spirit of God : though perhaps it never heard of it before , yet it presently claimes kindred of it , as comming from the same blessed Spring , the ●…ly Spirit ; and therefore a gracious heart sooner takes comfort then another , as being prepared to close with it . The reasons here brought by David , are not so much arguments to convince his judgement , as motives and inducements to encline his will to trust in God , for trusting being a holy relying upon God , carieth especially the will to him ; now the will is led with the goodnesse of things , as the understanding is led with truth ; the heart must be sweetned with consideration of love and mercy in him whom we trust , as well as convinced of his ability to doe us good , the cords that draw the heart to trust , are the cords of love , and the cords of love are especially the love of him to us whom we love ; and therefore the most prevailing reasons that carie the whole heart , are such as are drawne from the sweetnesse of God , whereby the heart is opened and enlarged to expect all good , and nothing but good from him . But we must remember that neither reasons from the truth and power of God , nor inducements or allurements from the goodnesse of God , will further prevaile with the soule , then it hath a fresh light and rellish brought into it by the spirit of God , to discerne of those reasons , and answer the contrary . [ I will praise him . ] David here minds praising of God more then his owne delivery , because he knew his owne delivery was intended on Gods part , that he might be glorified ; It is an argument of an excellent spirit , when all selfe-respects are drowned in the glory of God ; and there is nothing lost therein , for our best being is in God ; A Christian begins with loving God for himselfe ; but he ends in loving himselfe in and for God , and so his end , and Gods end , and the end of all things else , concenter and agree in one ; We may ayme at our owne good , so wee bring our hearts to referre it to the chiefe good , as ●…sse circle may well be contained in greater , so that the lines drawn from both circles , meete in one middle point . it is an excellent ground of sincerity , to desire the favour of God , not so much out of selfe aymes , as that God may have the more free and full praise from us , considering the soule is never more f●… for that blessed duty , then when it is in a cheerefull plight . It rejoyced David more , that hee should have a large heart to serve God , then that he should have enlargement of condition . Holy dispositions thinke not so much of the time to come , that it will bee sweet to them , as that it will further Gods praise . True grace raiseth the soule , above selfe-respects , and resteth not till it comes to the ●…efe end , wherein its happinesse con●…ts . God is glorified in making us happy , and wee ( enjoying happinesse ) must glorifie God. Although God condescend so low unto us , as not onely to allow us , but to enjoyne us to looke to our owne freedome from misery , and enjoyment of happinesse , yet a soule throughly seasoned with grace , mounteth higher , and is caried with pure respects to advance Gods glory ; yea somtimes so farre , as to forget it owne happinesse , it respects it selfe for God , rather then God for it selfe . A heavenly soule is never satisfied , untill it be as neere God as is attaineable . And the neerer a creature comes to God , the more it is emptied of it selfe , and all selfe-aymes . Our happinesse is more in him , then in our selves . Wee seeke our selves most , when we deny our selves most . And the more wee labour to advance God , the more we advance our owne condition in him . [ I will praise . ] David thinkes of his owne duty in praising God , more then of Gods worke in delivering him : Let us thinke of what is our duty , and God will thinke of what shall bee for our comfort ; we shall feelse God answering what we looke for from him , in doing what hee expects from us . Can wee have so meane thoughts of him , as that we should intend his glory , and ●…e not much more intend our good ? This should be a strong plea unto us 〈◊〉 our prayers , to prevaile with God , when we ingage our selves upon the revelation of his mercy to us , to yeeld him all the praises . Lord as the benefit ●…d comfort shall be mine , so the praises shall be thine . It is little lesse then blasphemy , to praise God for that which by unlawfull shifts we have procured ; for be●…des the bypocrisie of it ( in seeming to sacrifice to him , when we sacrifice in●…ed to our owne wits and carnall helps ) we make him a Patron of those wayes which he most abhorres ; and it is Idolatry in the highest degree , to transforme God so in our thoughts , as ●…o thinke he is pleased with that which comes from his greatest enemy . And there is a grosse mistake to take Gods curse for a blessing ; to thrive in an ill way , is a spirituall judgement , ex●…eamly hardening the heart . It is an argument of Davids sincerity here , that he meant not to take any indirect course for delivering himselfe , because he intended to praise God , which as no guilty conscience can offer , ( being afraid to looke God in the face , ) so God would abhorre such a sacrifice , were it offered to him . S. Paul was stirred up to praise God , but withall hee was assured God would preserve him from every evill worke . Sometimes indeed where there is no malicious intention , God pardons some breakings out of flesh and blood , endeavouring to helpe our selves in danger , so farre as not to take advantage of them to desert us in trouble , as in David who escaped from Achis by counterfeiting ; and this yeelds a double ground of thankfulnesse , partly for Gods overlooking our miscariage , and partly for the deliverance it selfe . Yet this indulgence of God , will make the soule more ashamed afterward s●… these sinfull shifts , therefore it must be no president to us . There can neither be grace nor wisdome in setting upon a course , wherein we can neither pray to God for successe in , nor blesse God when he gives it . In this case God most ●…sseth , where he most crosseth , and ●…st curseth where the deluded heart ●…nkes he blesseth most . CHAP. XXVII . ●…our worst condition wee have cause to praise God. Still ample cause in these dayes . [ Shall yet praise him . ] Or , yet I will praise God ; that is , however it goeth ●…ith me , yet as I have a cause , so I ●…ve a spirit to praise God ; when we ●…e at the lowest , yet it is a mercy that ●…e are not consumed , we are never so ill , ●…t it might be worse with us ; whatsoever is lesse then hell is undeserved . 〈◊〉 is a matter of praise , that yet we have ●…e and opportunity to get into a ●…essed condition . The Lord hath afflicted me sore , but he hath not delivered mee 〈◊〉 death , saith David . Is the worst times there is a presence 〈◊〉 God with his children . 1. In moderating the measure of the crosse , that it be not above their strength . 2. In moderating the time of it , The rod of the wicked shall not rest long upon the lot of the righteous . God limits both measure and time . 3. Hee is present in mixing some comfort , and so allaying the bitternesse of a crosse . 4. Yea , and he supports the soule by inward strength ; so as though it faint , yet it shall not utterly faile . 5. God is present in sanctifying a crosse for good , and at length when he hath perfected his owne worke in his , he is present for a finall deliverance of them . A sound hearted Christian hath alwayes a God to goe to , a promise to goe to , former experience to goe to , besides some present experience of Gods goodnesse which he enjoyes : for the present he is a childe of God , a member of Christ , an heire of heaven , hee dwells in the love of God in the crosse , as well as out of it , hee may bee cast out of his happy condition in the world , but never out of Gods favour . If Gods children have cause to praise God in their worst condition , what diffe●…ce is there betwixt their best estate and their worst ? Howsoever Gods children have con●…uall occasion to praise God , yet ●…ere be some more especiall seasons of praising God then others , there bee dayes of Gods owne making , of purpose to ●…joyce in , wherein we may say ; This is the day which the Lord hath made , let us rejoyce therein . And this I thinke is ●…iefly intended here . David comforts ●…imselfe with this , that however it was ●…w with him , yet God would deale so ●…iously with him hereafter , that he ●…uld have cause to blesse his name . Though in evill times we have cause 〈◊〉 praise God , yet so wee are , and such 〈◊〉 our spirits ( for the most part ) that ●…ction straitens our hearts . There●…re the Apostle thought it the fittest ●…y in affliction to pray , Is any afflicted 〈◊〉 him pray ; saith Iames , Is any joyfull , let 〈◊〉 sing Psalmes , shewing that the day ●…ejoycing is the fittest day of prai●… God. Every worke of a Christian is beautifull in its owne time , the graces of Christianity have their severall offices at severall seasons , in trouble , prayer is in its season , in the evill day call upon me , saith God : In better times praises should appeare and shew themselves . When God manifests his goodnesse to his , hee gives them grace with it , to manifest their thankfulnesse to him . Praising of God is then most comely ( though never out of season ) when God seemes to call for it , by renewing the sense of his mercies i●… some fresh favour towards us . If a bird will sing in Winter , much more in the Spring . If the heart be prepared in the Winter time of adversity to praise God , how ready will it bee when it i●… warmed with the glorious sunshine of his favour . Our life is nothing , but as it were a webbe woven with interminglings 〈◊〉 wants and favours , crosses and blessings , standings and failings , combate and victory , therefore there should be a perpetuall intercourse of praying and pr●… sing in our hearts . There is alwayes ground of communion with God in ●…e of these kindes , till wee come to ●…at condition wherein all wants shall be supplied , where indeed is only matter of praise . Yet praising God in this ●…fe , hath this prerogative , that here we praise him in the middest of his enemies . In heaven all will bee in consort with us . God esteemes it an honour in the middest of devils , and wicked men ( whose life is nothing but a dishonour a●… him ) to have those that will make his ●…e ( as it is in it selfe , so ) great in the ●…ld . David comforts himselfe in this , that he should praise God ; which shewes he had inured himselfe well before to this holy exercise , in which hee found ●…ch comfort , that he could not but joy in the fore-thoughts of that time , wher●… he should have fresh occasion of his ●…mer acquaintance with GOD. Thoughts of this nature enter not into ●…eart that is strange to God. It is a speciall Art in time of misery , 〈◊〉 thinke of matter of joy , if not for the ●…sent , yet for the time to come ; for joy disposeth to praise , and praise again stirres up joy ; these mutually breed one another , even as the seed brings forth the tree , and the tree brings forth the seed . It is wisdome therefore to set faith on worke , to take as much comfort as wee can from future promises , that wee may have comfort and strength for the present , before we have the full possession of them . It is the nature of faith to antidate blessings , by making them that are to be performed hereafter , as present now , because wee have them in the promise . If God had not allowed us to take many things in trust for the time to come , both for his glory , and our good , hee would never have left such rich promises to us . For faith doth not only give glory to God for the present ( in a present beleeving of his truth , and relying upon him ) but as it lookes forward , it sees an everlasting ground of praising God , and is stirred up to praise him now , for that future matter of praise , which it is sure to have hereafter . The very hopes of future good , made David praise God for the present . If the happy condition wee looke for were present , wee would embrace it with present praises . Now faith is the evidence of things not s●…ene , and gives a being to that , which is not ; whereupon a true beleeving soule cannot but bee a praising soule . For this end God reveales before hand what wee shall have , that before hand we should praise him , as if we possessed it . For that is a great honour to his ●…uth , when wee esteeme of what hee speakes , as done , and what he promiseth , as already performed . Had wee not a perpetuall confidence in the perpetuity of his love to us , how is it possible we should praise him ? But we want those grounds for the time is come which David had , hee had particular promises which we want . Though we want Vrim and Thum●… ; and the Prophets to foretell us what the times to come shall be , yet we have the Canon of Scripture enlarged , ●…e live under a more glorious manifestation of Christ , and under a more plentifull shedding of the Spirit , wherby that want is abundantly supplyed ; we have generall promises for the time to come , that God will never faile nor forsake us , that he will be with us in fire and in water , that he will give an issue to the temptation , and that the issue of all things shall be for our good , that we shall reape the quiet fruit of righteousnesse , and no good thing will he withhold from them that tend a godly life , &c. If wee had a spirit of faith to apply these generalls . we should see much of Gods goodnesse in particular . Besides generall promises , wee have some particular ones for the time to come ; of the confusion of Antichrist , of the conversion of the Iewes , and fulnesse of the Gentiles , &c. which though we perhaps shall never live to see , yet we are members of that body , which hereafter shall see the same , which should stir up our hearts to praise God , as if we did enjoy the present fulfilling of them our selves , for faith can present them to the soule , as if they were now present . Some that have a more neere communion with God , may have a particular faith of some particular deliverances , whereupon they may ground particular prayer . Luther praying for a sicke friend , who was very comfortable and usefull to him , had a particular answer for his recovery , whereupon he was so confident , that he sent word to his friend , that hee should certainly recover . Latimer prayed with great zeale , for three things , 1. That Queen Elizabeth might come to the Crowne . 2. That hee might seale the truth with his heart blood . 3. And that the Gospell might be restored once againe , once againe , which he expressed with great vehemency of spirit . All which three God heard him in . But the priviledges of a few must not be made a generall rule for all . Priviledges goe not out of the persons , but rest there . Yet if men would maintaine a neerer communion with God , there is no doubt but hee would reveale himselfe in more familiar maner to them , in many particulars then usually he doth . Those particular promises in the 91. Psalme , and other places , are made good to such as have a particular faith , and to all others ( with those limitations annexed to promises of that nature ) so far forth as God seeth it will induce to their good and his owne glory , and so farre forth as they depend upon him in the use of meanes ; And is not this sufficient to stay a gracious heart ? But not to insist upon particular promises and revelations , ( the performance whereof wee enjoy here in this present life ) we have rich and precious promises of finall and full deliverance from all evill , and perfect enjoying of all good in that life which is to come ; yet not so to come , but that we have the earnest and first fruits of it here ; All is not kept for heaven ; Wee may say with David , Oh how great is thy goodnesse , which thou hast laid up for them that feare thee , and ( not onely so , but ) how great is that goodnesse which thou hast wrought in them that trust in thee , even before the sons of men ; God treasures not up all his goodnesse for the time to come , but layes much of it out daily before such as have eyes to behold it . Now Gods maine end in revealing ●…ch glorious promises of the life to come , is , that they might be a ground of comfort to us , and of praise to him even in this life ; And indeed what can be grievous in this world to him that hath heaven in his eye ? What made our blessed Saviour endure the ●…osse and despise shame , but the joy of glory to come set before him ? The duty that David brought his heart to before hee had a full enjoyment of what he looked for , was patient waiting , it being Gods use to put a long date often times to the peformance of his promises ; David after h●… had the promise of a Kingdome , was p●…t off a long time ere he was invested to it ; Abraham was an olde man before he enjoyed his sonne of the Promise ; Ioseph stayed a long time before he was exalted ; Our blessed Saviour himselfe was thirty foure yeares olde before he was exalted up into glory . God deferres , but his deferring is no empty space , wherein no good is done , but there is in that space a fitting for promises . Whilest the seed lyeth hid in the earth , time is not lost , for Winter fits for Spring , yea the harder the Winter , the more hopefull the Spring ; yet were it a meere empty space wee should hold out , because of the great things to come , but being onely a preparing time , we should passe it with the lesse discouragement . Let this support us in all the thwartings of our desire ; it is a folly to thinke , that wee should have Physick and health both at once ; we must endure the working of Gods Physick ; when the sick humour is caried away and purged , then wee shall enjoy desired health . God promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . Cheere up thy selfe , when the morning is darkest , then comes day ; after a weary weeke comes a Sabbath , and after a fight victory will appeare . Gods time is best , therefore resolve upon waiting his leisure . For the better demeaning of our selves herein , we must know we must so waite , that we provoke not in ●…e meane time his patience on whom ●…e depend , by putting forth our hand to any evill , which indeed is a crossing of our hopes . Therefore waiting upon God , is alwayes joyned with doing good . There is an influence in the thing hoped for , in the spirit of him that truly hopes , stirring him up to a sutable conformity , by purging himself of whatso ever will not stand with the holines of that condition . Waiting implyes all graces , as Patience , Perseverance , Long suffering in holding out , notwithstanding the tediousnesse of time deferred , Courage , and breaking through all difficulties that stand betweene . For what is waiting indeed , but a continuing in a gracious inoffensive course , till the accomplishment of our desires ? Whence wee may discerne a maine difference betwixt a Christian , and a carnall man , who is short-spirited , and all for the present ; hee will have his good here , whereas a Saint of God continues still waiting , though all things seeme contrary to what he expects . The presence of things to come is such to faith , as it makes it despise the pleasure of sinne for a season . What evidence of goodnes is it , for a man to be good onely upon the apprehension of something that contents him ? Here is the glory of faith , that it can upon Gods bare promise , crosse it selfe in things pleasing to nature , and raise up the soule to a disposition , some wayes answerable to that blessed estate , which ( though yet it enjoyes not , yet ) it is undoubtedly perswaded of , and lookes for . What can incourage us more to waite , then this , that the good we waite for , is greater then wee are able to conceive , yea greater then wee can desire or hope for ? This was no presumptuous resolution of Davids owne strength , but it issued from his present truth of heart , ( so farre as he knew the same ; ) together with an humble dependance upon God , both for deliverance , and a heart to praise him for it ; because Gods benefits are usually entire , and are sweetned with such a sense of his love , as causeth a thankfull heart , which ( to a ●…e Christian ) is a greater blessing then ●…e deliverance it selfe , as making the ●…ule better . David doth acknowledge with humble admiration , that a heart ●…larged comes from God , Who am I ( saith he ) and who are my people ? He mentioneth here praising God , in ●…ead of deliverance , because a heart enlarged to praise God , is indeed the greatest part of the deliverance ; for by it the soule is delivered out of its owne straits and discontent . CHAP. XXVIII . Divers qualities of the praise due to God. With helps therein . And notes of Gods hearing our prayers . THough this be Gods due and our duty , and in it selfe a delightfull thing , yet it is not so easie a matter to praise God , as many imagine : Musick is sweet , but the setting of the strings in tune is ●…pleasing ; our soules will not be long 〈◊〉 ●…e , and it is harsh to us to go about the setting them in order ; like curious Clocks , a little thing will hinder the motion ; especially passion , which disturbs not onely the frame of grace in us , but the very frame of nature , putting man out of the power and possession of himselfe ; and therefore David here , when he had thoughts of praising God , was faine to take up the quarrell betwixt him and his soule first ; Praising sets all the parts and graces of the soule aworke ; and therefore the soule had need gather it selfe and its strength together to this duty . It requires especially selfe-denyall , from a conscience of our own wants , weaknesses , and unworthinesse ; it requires a giving up of our selves , and all ours to be at Gods dispose ; the very ground and the fruit which it yeelds are both Gods ; and they never gave themselves truly up to God , that are not ready to give all they have to him whensoever he calls for it ; thankfulnesse is a sacrifice , and in sacrifices there must be killing before offering , otherwise the sacrifice will be as the offering up of some uncleane creature ; thanksgiving is 〈◊〉 Incense , and there must be fire to ●…rne that Incense ; thanksgiving requires not onely affections , but the heat of affections ; there must be some assu●…ce of the benefit wee praise God ●…or ; and it is no easie matter to maintaine assurance of our interest in the best things . Yet in this case if we feele not sense of assorance , it is good we should praise God for what we have ; we cannot deny but God offers himselfe in mercy to us , and that he intends our good thereby , for so wee ought to construe his mercifull dealing towards us , and not have him in jealousie without ground ; if we being our hearts to be willing to praise God , for that wee cannot but acknowledge comes from him , hee will be ready in his time to shew himselfe more clearely to us ; we taste of his goodnesse ●…ny wayes , and it is accompanied with much patience , and these in their natures leade us not onely to repentance , but likewise to thankfull acknowledgement ; and wee ought to follow that which God leades us unto , though hee hath not yet acquainted us with his secrets . It is good in this case to help the soule with a firm resolution , and to back resolution with a vowe , not onely in generall that we will praise , but particularly of something within our owne power , ( provided it prove no snare to us . ) For by this meanes the heart is perfectly gayned , and the thing is as good as done in regard of Gods acceptance , and our comfort ; because strong resolutions discover sincerity without any hypocriticall reservation and hollownesse . Alwayes so much sincerity as a man hath , so much will his inward peace be . Resolution as a strong streame beares downe all before it ; little good is done in Religion without this , and with it all is as good as done . So soone as we set upon this worke , wee shall feele our spirits to rise higher and higher as the waters in the Sanctuary , as the soule growes more and more heated ; see how David riseth by degrees , Be glad in the Lord , and then , rejoyce ye righteous , and then , showt for ioy 〈◊〉 yee that are upright in heart , the spirit of God will delight to carry us along ●…n this duty , untill it leaves our spirits in heaven , praising God with the Saints●…d ●…d glorious Angels there ; to him that ●…h and useth it shall be given ; hee that ●…weth God aright , will honour him by trusting of him ; hee that honours ●…m by trusting him , will honour him by praying ; and he that honours him by prayer , shall honour him by praises ; hee ●…at honours him by praises here , shall perfect his praises in heaven ; and this will quit the labour of setting and kee●…ing the soule in tune ; this trading with God is the richest trade in the world ; when we returne praises to him , 〈◊〉 returnes new favours to us , and so an everlasting ever-encreasing intercourse betwixt God and the soule is maintained ; David here resolved to praise God , ●…use hee had assurance of such a de●…rance , as would yeeld him a ●…ound of praising him . Praising of God may well be called ●…ense , because as it is sweet in it selfe , and sweet to God , so it sweetens all that comes from us . Love and Ioy are sweet in themselves , though those whom wee love and joy in , should not know of our affection , nor returne the like ; but wee cannot love and joy in God , but hee will delight in us ; when we neglect the praising of God , we lose both the comforts of Gods love , and our owne too ; It is a spirituall judgement to want o●… lose the sight or sense of Gods favours , for it is a sign of want of spirituall life , or at least livelinesse ; it shewes wee are not yet in the state of those whom God hath chosen , to set forth the riches of his glory upon . When we consider that if we answer not kindnesse , and favour shewed unto us by men , we are esteemed unworthy of respect ( as having sinned against the bond of humane society and love ) wee cannot but much more take shame to our selves , when wee consider the disproportion of our carriage , and unkind behaviour towards God ; when in stead of being temples of his praise , wee become graves of his benefits ; what a vanity is this in our nature , to stand upon exactnesse of justice , in answering petty curtesies of men , and yet to passe by the substantiall favours of God , without scarce taking notice of them ? the best breeding is to acknowledge greatest respects where they are most due ; and to think , that if unkindnesse and rudenesse be a sinne in civility , it is much more in Religion ; the greatest danger of unthankfulnesse , is in the greatest matter of all ; if wee arrogate any spirituall strength to our selves in spirituall actions , wee commit either sacriledge in robbing God of his due ; or mockerie , by praising him for that which we hold to be of our selves ; if injustice be to be condemned in man , much more in denying God his due , Religion being the first due . It takes much from thankfulnesse , when we have common conceits of peculiar favours , praise is not comely in the mouth of fooles , Godloves no blind sacrifice . We should therefore have wisdome and judgement , not onely to know upon what grounds to be thankfull , but in what order , by discerning what be the best and first favours whence the rest proceed , and which adde a worthiness to all the rest ; it is good to see blessings , as they issue from grace and mercy . It much commends any blessing , to see the love and favour of God in it , which is more to be valued then the blessing it selfe ; as it much commends any thing that comes from us , when we put a respect of thankfulnesse , and love to God upon it ; and if we observe we shall find the unkindnesse of others to us , is but a correction of our unkindnesse to God. In praising God , it is not good to delay , but take advantage of the freshnesse of the blessing ; what we adde to delay , we take from thankfulnesse , and withall , lose the prime and first fruits of our affections ; It is a wise redeeming of time , to observe the best seasons of thankfulnesse ; a cheerefull heart will best close with a cheerefull duty ; and therefore it is not good to waste so fit a temper in frivolous things , but after some contentment given to nature , let God have the fruit of his owne planting ; otherwise it is even no better then the refreshing of him that standeth by a good fire , and cryeth Ah , ah , I 〈◊〉 warme . David doth not say , I will thanke God , but I shall priase him ; ( though hee intends that ) Thankes is then best when it tends to praising , and there ends ; for thankes alone shewes respect to our 〈◊〉 good onely , praises to Gods glory , and in particular to the glory of such excellencies whence the benefit comes ; and from thence the soule is enlarged to thinke highly of all Gods excellenties . Hanna upon particular thankes for hearing her about a childe , takes occasion to set out Gods other excellencies , and riseth higher and higher , from one to many , from the present time , to that which was to come , from particular favours to her selfe , she stirres up others to praise God for his mercy to them ; So David , Deliver me , O God , and my tongue shall sing of thy praises ; Hee propounds this as an ingagement to the Lord to helpe him , because it should tend to the inlargement of his glory ; he was resolved to improve Gods favour this way . The Spirit of God workes like new ●…ine , enlarging the spirit from one degree of praising God to another ; and because it foresees the eternity of Gods love , ( as farre as it can ) it endeavours an eternity of Gods praise ; a gracious heart upon taste of favour shewed to it selfe , is presently warmed to spread the praise of God to others , and the more it sees the fruit of trusting God , and his truth in performing promise , the more it still honours that trusting , as knowing that it lyes upon Gods honour , to honour those that honour him ; blessing will procure blessing ; the soule hath never such freedome from sinne , as when it is in a thankfull frame ; for thankfulnes issues from a heart truly humbled , and emptied of it selfe , truly loving and rejoycing in God ; and upon any sinne the spirit is grieved and straitned , and the lips sealed up in such a heart ; for the conscience upon any sinne , lookes upon it not only as disobedience against Gods will and authority , but as un●…ankfulnesse to his goodnesse , and this ●…elteth a godly heart most of all ; Whē Nathan told David God had done this , ●…d this for him , and was ready to doe nore , he could not hold in the confessi●… of his sinne , but relented and gave in presently . We ought not onely to give thanks , but ●…o be thankfull , to meditate and study the praises of God. Our whole life should be nothing else but a continuall ●…lessing of his holy name , endeavouring to bring in all we have , and to lay i●… out for God and his people , to see where he hath any receivers ; our goodnesse is nothing to God , wee need bring 〈◊〉 water to the fountaine , nor light to the Sun. Thankfulnesse is full of invention , it deviseth liberall things ; though it be our duty to be good Stewards of our talents , yet thankfulnesse addes a lustre , and a more gracious acceptance , as having more of that which God calls for . Our praising God should not bee as sparkes out of a flint , but as water out of a spring , naturall , ready , free , as Gods love to us is ; mercy pleases him , so should praises please us ; It is our happinesse when the best part in us , is exercised about the best and highest worke ; it was a good speech of him that said , If God had made me a Nightingale , I would have sung as a Nightingale , but now God hath made mee a man , I will sing forth the praises of God , which is the worke of a Saint onely ; All thy workes blesse thee , and thy Saints praise thee ; All things are either blessings in their nature , or so blessed , as they are made blessings to us by the over-ruling comming of him , who maketh all things serviceable to his , even the worst things in this sense are made spirituall to Gods people against their owne nature ; how great is that goodnesse which makes even the worst things good ? Little favours come from no small love , but even from the same love that God intends the greatest things to us , and are pledges of it ; the godly are more thankfull for the least favours , then worldly men for the greatest ; the affection of the giver inhaunces the 〈◊〉 . O then let us labour to improve , ●…oth what we have , and what we are ●…o his glory : It discovers that we love God , ( not onely with all our understanding , heart , and affection , but ) when with all our might and power , so farre as we have advantage by any part , relati●… , or calling whatsoever we endeavour ●…o doe him service , wee cannot have a ●…eater honour in the world , then to be honoured of God , to be abundant in this kinde . Our time here is short , and we shall 〈◊〉 ere long bee called to a reckoning , ●…refore let us study reall praises . Gods blessing of us is in deed , and so should ours be of him . Thankes in words is good , but in deeds is better ; leaves are good , but fruit is better , and of fruit , that which costs us most . True praise requires our whole man , the judgement to esteeme , the memory to treasure up , the will to resolve , the affections to de●…ght , the tongue to speake of , and the ●…e to expresse the rich favours of God : what can we thinke of ? what can we call to minde ? what can we resolve upon ? what can we speake ? what can we expresse in our whole course , better then the praises of him , of whom , and through whom , and to whom wee and all things are . Our whole life should speake nothing but thankfulnesse ; every condition and place we are in , should be a witnesse of our thankfulnesse ; this will make the times and places wee live in , the better for us ; when wee our selves are monuments of Gods mercy , it is fit we should be patternes of his praises , and leave monuments to others ; Wee should thinke life is given us , to doe something better then life in : we live not to live ; our life is not the end of it selfe , but the praise of the giver ; God hath joyned his glory and our happinesse together ; it is fit that wee should referre all that is good to his glory , that hath joyned his glory to our best good , in being glorified in our salvation . David concludes , that he should certainly praise God , because he had prayed●…to ●…to him . Prayers be the seeds of prai●… , I have sowen , therefore I will reap ; ●…at we receive as a fruit of our pray●… , is more sweet then what wee have 〈◊〉 a generall providence . But how doe wee know that God heares 〈◊〉 prayers ? 1. If we regard them our selves , and ●…ect an issue ; prayer is a sure adven●…re , we may well looke for a returne . 2. It is a signe God hath heard our prayers , when hee stirres up thankful●…e aforehand upon assurance ; thankfulnesse cannot be without either the ●…ce of God , by which we are thank●…ll , or some taste of the things we are thankfull for . God often accepts the prayer , when hee doth not grant the thing , and will give us thereby occasion of thanksgiving for his wise care , in changing one blessing for another fitter for us . God regards my prayers , when 〈◊〉 prayer my heart is wrought to that frame which he requires , that is , an humble subjection to him , from an acknowledgement of my wants , and his fulnesse . There is nothing stirred up in our hearts by the Spirit , no , not so much as a gracious desire , but God will answer it , if we have a spirit to waite . 3. We may know God hath accepted our prayer , whē he makes the way easie & plain after prayer by a gracious providence ; when the course of things begin to change , and we meete with comforts in stead of former crosses , and finde our hearts quieted and encouraged against what we most feared . 4. Likewise earnestnesse in prayer is a signe God heares our prayers , as fire kindled from heaven sheweth God accepts the sacrifice ; the ground of prevailing by our prayer , is , that they are put up in a gracious name , and for persons in favour , and dictated by Gods owne spirit ; they work in the strength of the blessed Trinity not their owne , giving God the glory of all his excellencies . It is Gods direction to call upon him in trouble , & it is his promise to deliver ; and then both his direction and promise that we shall glorifie him ; When troubles stirre up prayer , Gods answer to them will stirre up praises . David when 〈◊〉 saith , I shall praise God , presupposes ●…d would deliver him , that he might ●…ve ground of praising his name . And 〈◊〉 knew God would deliver him , be●…use as from faith he had prayed for deliverance , so hee knew it was the order of Gods dealing , to revive after drooping , and refresh after fainting . God knowes otherwise that our spirits would faile before him . A thankfull disposition , is a speciall ●…lp in an afflicted condition , for thankfulnesse springs from love , and love rejoy●… in suffering . Thankfulnesse raises ●…e soule higher then it selfe , it is a tra●…g with God , whereby as we by him , ●…o be gaines by us . Therefore the Saints ●…d this as a motive to God , that hee would grant their desires , because the ●…ing praise him , and not the dead . If God expect praise from us , sure he will ●…t us into a condition of praise . Unthankfulnesse is a sinne detestable ●…th to God and men , and the lesse pu●…hment it receives from humane lawes , the more it is punished inward●… by secret shame , and outwardly by publique hatred , if once it prove notorious . When Gods arrests come forth fo●… denying him his tribute , he chiefly eye●… an unthankfull heart , and hates all sinne the worse , as there is more unthankfulnesse in it : the neglect of kindnesse is taken most unkindly . Why should we load God with injuries , that loadeth u●… with his blessings ? who would requi●…e good with evill ? Such mens mercies will prove at last so many inditements against them . I beseech you therefore labour to be men of praises . If in any duty wee may expect assistance , we may in this , that altogether concernes Gods glory : the more we praise God , the more we shall praise him . When God by grace enlarges the will , he intends to give the deede . Gods children wherein their wil●… are conformable to Gods will , are sure to have them fulfilled . In a fruitfull ground , a man will sow his best seed . God intends his owne glory in every mercy , and he that praises him , glorifies him . When our wills therefore cary us 〈◊〉 that which God wills above all , wee ●…y well expect he will satisfie our de●…es . The living God is a living foun●…ine never drawne dry , he hath never ●…one so much for us , but hee can and will doe more . If there be no end of our praises , there shall be no end of his goodnesse : no way of thriving like to 〈◊〉 . By this meanes we are sure never 〈◊〉 be very miserable ; how can he bee dejected , that by a sweet communion with God sets himselfe in heaven ? nay ●…keth his heart a kinde of heaven , A Temple , a holy of holies , wherein Incense 〈◊〉 offered unto God. It is the sweetest ●…anch of our Priestly office , to offer ●…p these daily sacrifices ; It is not only ●…e beginning , but a further entrance 〈◊〉 our heaven upon earth , and shall bee ●…e day our whole imployment for e●…r . Praise is a just and due tribute for all ●…s blessings ; for what else especially ●…e the best favours of God call for at ●…r hands ? How doe all creatures ●…aise God , but by our mouthes ? It is a debt alwayes owing , and alwayes paying ; and the more we pay , the more we shall owe ; upon the due discharge of this debt , the soule will finde much peace . A thankfull heart to God for his blessings , is the greatest blessing of all . Were it not for a few gracious soules , what honour should God have of the rest of the unthankfull world ? which should stirre us up the more to be trumpets of Gods praises in the midst of his enemies , because this ( in some sort ) hath a prerogative above our praising God in heaven , for there God hath no enemies to dishonour him . This is a duty that none can except against , because it is especially a work of the heart . All cannot shew their thankfulnesse in giving or doing great matters , but all may expresse the willingnesse of their hearts . All within 〈◊〉 may praise his holy name , though wee have little or nothing without us ; and that within us is the thing God chiefly requires . Our heart is the Altar on which wee offer this Incense ; God lookes not to quantity , but to propor●…ion ; he accepts a mite where there is ●…o more to be had . But how shall we be enabled to this great ●…y ? Enter into a deep consideration of Gods ●…rs , past , present , and to come ; think of the greatnesse and suteablenesse of them 〈◊〉 our condition , the seasonablenesse ●…d necessity of them every way unto 〈◊〉 Consider how miserable our life ●…re without them , even without ●…mon favours ; but as for spirituall ●…ours , that make both our naturall ●…d civill condition comfortable , our ●…y life were death , our light were ●…nesse without these . In all favours ●…ke not of them so much , as Gods ●…cy and love in Christ which swee●… them . Thinke of the freenesse of 〈◊〉 love , and the smallnesse of thy own ●…rts . How many blessings doth God ●…tow upon us , above our deserts , yea , ●…e our desires , nay , above our very ●…ghts ? He had thoughts of love to 〈◊〉 when wee had no thoughts of our ●…es . What had we been if God had not been good unto us ? How many blessings hath God bestowed upon us , that we never prayed for ? and yet we are not so ready to praise God , as to pray unto him ; this more desire of what we want , then esteeming of what we have , shews too much prevailing of self-love . But Secondly , comparing also our selves with others , will adde a great lustre to Gods favour , considering wee are all hewed out of one Rock , and differ nothing from the meanest , but in Gods free love . Who are wee that God should single us out for the glory of his rich mercy ? Considering likewise , that the blessings of God to us , are such as if none but we ●…d them , and God cares for us , as if hee 〈◊〉 none else to care for in the world besides . These things well pondered , should set the greater price upon Gods blessings , what are we in nature and grace , b●… Gods blessings ? What is in us , about us , above us ? What see we , taste wee , enjoy we , but blessings ? All wee have or hope to have , are but dead favou●… to us , unlesse we put life into them by 〈◊〉 spirit of Thankfulnesse . And shall we ●…e as dead as the earth , as the stones ●…ee tread on ? Shall we live as if wee were resolved God should have no praise by us ? Shall we make our selves God , ascribing all to our selves ? Nay , shall we ( as many doe ) fight against God with his owne favours , and turne Gods blessings against himselfe ? Shall we abuse peace to security ? Plenty to ease , promises to presumption , gifts to pride ? How can we please the devill better then thus doing ? Oh! the wonderfull patience of God , to continue ●…e to those whose life is nothing else , 〈◊〉 a warring against him the giver of ●…e . As God hath thoughts of love to us , so should our thoughts be of praises to ●…m , and of doing good in our places ●…o others for his sake . Think with thy selfe . Is there any I may honour God by releeving , comforting , counselling ? 〈◊〉 there any of Ionat hans race ? Is there ●…y of Christs deare ones ? I will doe good to them , that they together with me , and for me may praise God. As David here checks himselfe for the failing and disquietnesse of his Spirit , and as a cure thereof , thinkes of praising God. So let us ( in the like case ) stir up our soules as he did , and say , Praise the Lord , O my soule , and all that is within me , set forth his holy name . Wee never use our spirits to better purpose , then when by that light we have from God , wee stirre them up to looke back againe to him . By this it will appeare to what good purposes we had a being here in the world , and were brought into communion with Christ by the Gospell . The cariage of all things to the right end , shewes , whose we are , and whither we tend . It abundantly appeares by God●… revealing of himselfe many wayes to us , as by Promises , Sacraments , Sabbaths , &c. that hee intended to raise up our hearts to this heavenly duty . The whole gracious dispensation of God in Christ tends to this , that our cariage should be nothing else , but an expression of Thankfulnesse to him ; that by a free cheerefull and gracious disposition , we might shew we are the people of Gods free grace , set at liberty from the spirit of bondage , to serve him without feare , with a voluntary child-like service , all the dayes of our lives . CHAP. XXIX . Of Gods manifold salvation for his people . And why open , or expressed in the countenance . Proceed . [ Hee is the salvation of my countenance . ] As David strengthens his trust in God , by reason fetcht from the future goodnesse of God apprehended by faith , so hee strengthens that reason with another reason fetcht from God , whom he apprehends here as the salvation of his countenance . Wee need reason against reason , and reason upon reason , to steele and strengthen the soule against the on-set of contrary reasons . He is the salvation of my countenance , that is , He will so save as I shall see , and my enemies shall see it ; and upon seeing , my countenance shall bee cheared and lifted up ; Gods saving kindnesse shall be read in my countenance , so that all who looke on mee , shall say , God hath spoken peace to my soule , as well as brought peace to my condition . He saith not salvation , but salvations : because as our life is subject to many miseries , in soule , body , and state , publique and private , &c. so God hath ma ny salvations : If we have a thousand troubles , he hath a thousand wayes of help ; as he hath more blessings then one , so hee hath more salvations then one . He saves our soules from sin , our bodies from danger , and our estates from trouble . He is the redeemer of his people , and not onely so , but with him is plenteous redemption of all persons , of all parts both of body and soule , from all ill , both of sinne and misery , for all times , both now and hereafter . He is an everlasting salvation . David doth not say , God will save me ; but God is salvation it self , and nothing but salvation . Our sinnes onely stop the current of his mercy , but it being above all our sinnes , will soone scatter that cloud , remove that stop , and then we shall see and feele nothing but salvation from the Lord. All his vayes are mercy and peace to a repentant soule that casts it selfe upon him . Christ himselfe is nothing else but salvation clothed in our flesh . So olde Simeon conceived of him , when he had him in his armes , and was willing thereupon to yeeld up his spirit to God , having seen Christ the salvation of God : when we embrace Christ in the armes of our Faith , we embrace nothing but salvation . Hee makes up that sweet name given him by his Father , and brought from heaven by an Angell to the full : a name in the Faith of which , it is impossible for any beleeving soule to sinke . The devill in trouble presents God to us , as a revenging destroyer , and unbeleefe presents him under a false vizard ; but the skill of faith is , to present him as a Saviour clothed with salvation . Wee should not so much looke what destruction the devill and his threaten , as what salvation God promiseth . To God belongs the issues of death , and of all other troubles which are lesser deathes . Cannot he that hath vouchsafed an issue in Christ from eternall death , vouchsafe an issue from all temporall evills ? If hee will raise our bodies , can he not raise our conditions ? He that brought us into trouble , can easily make a way out of it when hee pleaseth . This should bee a ground of resolute and absolute obedience , even in our greatest extremities , considering God will either deliver us ( from death , or by death , and ) at length out of death . So then , when we are in any danger , we see whither to goe for salvation , even to him that is nothing else but salvation ; but then we must trust in him ( as David doth ) and conceive of him as salvation , that we may trust in him . If we will not trust in salvation , what will we trust in ? and if salvation it self cannot save us , what can ? out of salvation there is nothing but destruction , which those that seeke it any where out of God , are sure to meet with . How pittifull then is their case , who goe to a destroyer for salvation ? that seeke for help from hell ? Here also we see to whom to return praise in all our deliverances , even to the God of our salvation . The virgin Mary was stirred up to magnifie the Lord , but why ? Her spirit rejoyced in God her Saviour . Whosoever is the instrument of any good , yet salvation is of the Lord ; whatsoever brings it , hee sends it . Hence in their holy feasts for any deliverance , the cup they drank of , was called the Cup of salvation : and therefore David when he summons his thoughts , what to render unto God ? hee resolves upon this , to take the Cup of salvation . But alwayes remember this , that when we thinke of God as salvation , wee must thinke of him as hee is in Christ to his . For , so every thing in God is saving , even his most terrible attributes of justice and power : out of Christ , the sweetest things in God are terrible . Salvation it selfe will not save out of Christ ; who is the onely way of salvation , called the way , the truth , and the life . David addeth ( He is the salvations of my countenance ) that is , hee will first speake salvation to my soule , and say , I am thy salvation ; and when the heart is cheered ( which is as it were the S●… of this little world ) the beames of that joy will shine in the countenance . True joy begins 〈◊〉 the center , and so passeth to the circumference the outward man. The countenance is as the glasse of the soul , wherein you may see the naked face of the soule , according as the severall affections thereof stand . In the coutenance of an understanding creature , you may see more then a bare countenance . The spirit of one man may see the countenance of anothers inner man in his outward countenance : which hath a speech of its owne , and declares what the heart saith , and how it is affected . But how comes God to be the salvation of our countenance ? Answ. I answer : God onely graciously ●…nes in the face of Jesus Christ , which 〈◊〉 with the eye of faith beholding , receive those beames of his grace , and re●…ct them backe againe . God shineth ●…on us first , and we shine in that light ●…f his countenance upon us . The joy of salvation , ( especially of spirituall and ●…all salvation ) is the onely true joy : all other salvations end at last in destruction , and are no further comfortable then they issue from Gods saving love . God will have the body partake with the soule ; as in matter of griefe , so in matter of joy , the lanthorne shines in the light of the Candle within . Againe , God brings forth the joy of the heart into the countenance , for the further ●…eading and multiplying of joy to others . Next unto the sight of the sweet countenance of God , is the beholding of the cheerefull countenance of a Christian friend , rejoycing from true grounds . Whence it is that the joy of one becomes the joy of ma●… , and the joy of many meet in one ; by which meanes , as many lights together make the greater light , so many lightsome spirits make the greater light of spirit : and so God receiveth the more praise , which makes him so much to delight in the prosperity of his children . Hence it is , that in any deliverance of Gods people , the righteous doe compasse them about , to know what God hath done for their soules ; and keep a spirituall Feast with them in partaking of their joy . And the godly have cause to joy in the deliverance of other Christians , because they suffered in their afflictions , and it may be in their sinnes the cause of them , which made them somewhat ashamed . Whence it is , that Davids great desire was ; that those who feared God might not be ashamed because of him : insinuating that those who feare Gods name , are ashamed of the falls of Gods people . Now when God delivers them , this reproach is removed , and those that had part in their sorow , have part in their joy . Againe , God will have salvation so open , that it shall appeare in the countenance of his people , the more to daunt and vexe the enemies . Cainish hypocrites hang downe their heads , when God lifts up the countenance of their brethren ; when the countenance of Gods children cleares up , then their enemies hearts and looks are cloudy . Ierusalems joy is Babylons sorow . It it with the Church & her enemies as it is with a ballance , the scales whereof when one is up the other is downe . Whilst Gods people are under a cloud , carnall people insult over them , as if they were men deserted of God. Wherupon they hang down their heads , & the rather , because they think that by reason of their sins , Christ & his Religion will suffer with them . Hence Davids care was , that the miseries of Gods people should not be told in Gath. The chief reason why the enemies of the Church gnash their teeth at the sight of Gods gracious dealing , is , that they take the rising of the Church , to bee a presage of their ruine . A lesson which Hamans wife had learned . This is a comfort to us in these times of Iacobs trouble and Zions sorrow : The captivity of the Church shall returne , as rivers in the South . Therefore the Church may say , Reioyce not over me O my enemy , though I am fallen , I shall rise againe . Though Christs Spouse be now as black as the Pots , yet shee shall be white as the Dove . If there were not great dangers , where were the glory of Gods great deliverance ? The Church at length will be as a Cup of trembling , and as a burthensome stone . The blood of the Saints cry , their enemies violence cryes , the prayers of the Church cry for deliverance , and vengeance upon the enemies of the Church : and ( as that importunate widow ) will at length prevaile . Shall the importunity of one poore woman prevaile with an unrighteous Iudge ? and shall not the prayers of many that cry unto the righteous God take effect ? If there were Armies of Prayers , as there are Armies of men , wee should see the streame of things turned another way . A few Moses●… the Mount , would doe more good then many souldiers in the valley . If wee would lift up our hearts and hands to God , he would lift up our countenance . But alas , wee either pray not , or crosse our owne prayers for want of love to the truth of God and his people . It is wee that keepe Antichrist and his faction alive , to plague the unthankfull world . The strength he hath is not from his owne cause , but from our want of zeale ; we hinder those Hal●…luiahs by private brabbles , coldnesse and indifferency in Religion . The Church begins at this time a little to lift up her head again : Now is the time to follow God with prayers , that hee would perfect his owne worke , and plead his owne cause ; that he would be revenged not onely of ours , but his enemies : that he would wholly free his Church from that miserable bondage . These beginnings give our faith some ●…old to be encouraged to goe to God , for the fulfilling of his gracious promise , that the Church may rejoyce in the salvation of the Lord. God doth but look for some to seek unto him : Christ doth but stay untill hee is awaked by our prayers . But it is to be feared , that God hath not yet perfected his worke in Zion . The Church is not yet fully prepared for a full and glorious deliverance . If God had once his ends in the humiliation of the Church for sinnes past , with resolution of reformation for the time to come , then this age perhaps might see the salvation of the Lord , which the generations to come shall be witnesse of : wee should see Zion in her perfect beauty . The generations of those that came out of Egypt , saw and enjoyed the pleasant land which their progenitors were shut out of : who by reason of their murmuring , and looking back to Egypt , and forgetfulnesse of the wonders which God had done for , and before them , perished in the wildernesse . There is little cause therefore of envying the present flourishing of the enemies of the Church , and of joyning and colluding with them ; for it will prove the wisest resolution to resolve to fall and rise with the Church of Christ , considering the enemies themselves shall say , God hath done great things for them : Kings shall lay their Crowns at Christs feet , and bring all their glory to the Church . And for every Christian , this may be a comfort , that though their light for a time may be eclipsed , yet it shall break forth . David at this time was accounted 〈◊〉 enemie of the State , & had a world of false imputations laid upon him , which hee was very sensible of ; yet ( wee see here ) he knew at length God would bee the salvation of his countenance . But some ( as Gideon ) may object , if 〈◊〉 intend to be so gracious , why is it thus with us ? The answer is , Salvation is Gods own worke , humbling and casting downe is his strange worke , whereby he comes to his owne worke . For , when hee intends to save , he will seeme to destroy first : and when hee will justifie , he will condemne first : whom hee will revive , hee will kill first . Grace and goodnesse countenanced by God , have a native ●…red Majesty in them , which maketh ●…e face to shine , and borroweth not its lustre from without , which God at length will have to appeare in its owne likenesse , howsoever malice may cast a vaile thereon , and disguise it for a time . And though wickednesse ( as it is base borne , and a child of darknesse ) may shelter it selfe under authority a while , yet it shall hide it selfe and runne into corners . The comfort of comforts is , that at that great day , ( the day of all dayes ) that day of the Revelation of the righteous Iudgement of God ; the rightous shall then shine as the Sunne in the firmament , then Christ will come to be glorious in his Saints , and will be the salvation of the countenance of all 〈◊〉 . Then all the workes of darknesse shall be driven out of countenance , and adjudged to the place from whence they came . In the meane time let us ( with David ) support our selves with the hopes of these times . CHAP. XXX . Of God , our God , and of particular application . [ MY God. ] These words imply a speciall interest that the holy man had in God , ( as his God ) being the ground of all which was said before ; both of the duty of trusting , and of praising , and of the salvation that hee expected from God. He is my God , therefore be not disqui●…d but trust him . He is my God , therefore hee will give mee matter to praise him , and will be the salvation of my countenance ; God hath some speciall ones in the world , to whom he doth as it were ●…e over himselfe , and whose God he 〈◊〉 by vertue of a more speciall covenant ; whence we have these excellent expressions . I will be your God , and you shall be my people : I will be your Father , and you shall be my sonnes and daughters . Since the fall wee having lost our communion with God the chiefe good , our happinesse stands in recovering againe fellowship with him . For this end wee were created , and for this redeemed , and for effecting of this , the Word and Sacraments are sanctified to us , yea , and for this end God himselfe ( out of the bowels of his compassion ) vouchsafed to enter into a gracious covenant with us , founded upon Jesus Christ , and his satisfaction to divine justice ; so that by Faith wee become one with him , and receive him , as offered of his Father to be all in all to us . Hence it is , that CHRIST hath his name Immanuel , God with us . Not onely because hee is God , and man too , ( both natures meeting in one person ) but because being God in our nature , he hath undertooke this office to bring God and us together . The maine end of Christs comming and suffering , was to reconcile , and to gather together in one ; and ( as Peter expresseth it ) to bring man againe to God. Immanuel is the bond of this happy agreement , and appeares for ever in heaven to make it good . As the comfort hereof is great , so the foundation of it is sure and everlasting , God will be our God , so long as he is Christs God ; and because hee is Christs God. Thus the Father of the faithfull , and all other holy men before Christ , apprehended God to be their God in the Messias to come . Christ was the ground of their interest . Hee was yesterday to them as well as to day to us . Hence it is that God is called the portion of his people , and they his jewels : he their onely rock and strong Tower , and they his peculiar ones . Well may we wonder that the great God should stoope so low , to enter into such a covenant of grace and peace , founded upon such a Mediator , with such utter enemies , base creatures , sinfull dust and ashes as we are . This is the wonderment of Angels , a torment of devils , and glory of our nature and persons ; and will be matter of admiration , and praising God unto us for all eternity . As God offereth himselfe to be ours in Christ ( else durst we lay no claime to him ) so there must be in us an appropriating grace of faith , to lay hold of this offer . David saith here , My God. But by what spirit ? by a spirit of faith , which looking to Gods offer , maketh it his owne whatsoever it layes hold of God offereth himselfe in covenant , and Faith catcheth hold thereon presently . With a gracious offer of God , there goeth a gracious touch of his spirit to the soule , giving it sight and strength , whereby ( being ayded by the same spirit ) it layeth hold on God shewing himselfe in love . God saith to the soule , I am thy salvation , and the soule saith againe , Thou art my God. Faith is nothing else , but a spirituall eccho , returning that voice bark againe , which God first speakes to the soule . For what acquaintance could the soule claime with so glorious a Majesty , if he should not first condescend so low , as to speake peace , and whisper secretly to the soule , that he is our loving God and Father , and wee his peculiar ones in Christ , that our sinnes are all pardoned , his justice fully satisfied , and our persons freely accepted in his deere Sonne . But to come more particularly to the words [ My God ] The words are pregnant ; in the wombe of them , all that is graciously & comfortably good is contained ; they are the spring head of all particular blessings . All particular Relations and Titles that it pleaseth God to take upon him , have their strength from hence , that God is our God. More cannot be said , and lesse will not serve the turne . Whatsoever else we have , if we have not God ; it will prove but an empty Cisterne at last . He is our proper element , every thing desires to live in its owne element , fishes in the Sea , Birds in the ayre ; in this they are best preserved . There is a greater strength in this [ My God ] then in any other Title , it is more then if he had said My King , or My Lord ; these are words of soveraignty and wisdome ; but this implies not onely infinite power , soveraignty , and wisdome , but likewise infinite bounty and provident care ; so that when wee are said to be Gods people , the meaning is , that wee are not onely such over whom God hath a power and command , but such as towards whom hee shewes a loving and peculiar respect . In the words is implied , 1. A propriety and interest in God. 2. An improvement of the same for the quieting of the soule . David ( here ) layes a particular claim , by a particular faith unto God. The reason , is , 1. The vertue of faith is as to lay hold , so to appropriate to it self , and make its owne whatever it layes hold on , and it doth no more in this , then God gives it leave by his gracious promises to doe . 2. As God offers , so faith receives , but God offers himselfe in particular to the beleeving soule by his spirit , therefore our faith must be particular . That which the Sacraments seale , is a peculiar interest in Christ ; This is that which hath alwayes upheld the Saints of God , and that which is ever joyned with the life of Christ in us . The life that I live ( saith Paul ) is by the faith of the Sonne of God , who loved me , and gave himselfe for me . The spirit of faith is a spirit of application . This is implyed in all the Articles of our faith ; we beleeve God to be our father , and Christ to be borne for us , that he dyed for us , and rose againe for our good , and now sits at the right hand of God , making requests for us in particular . 3. This is that which distinguishes the faith of a true Christian , from all hypocrites and cast-awayes whatsoever . Were it not for this word of possession [ Mine ] the devill might say the Creed to as good purpose as we ; He beleeves there is a God and a Christ , but that which torments him is this , he can say [ My ] to never an Article of ●…aith . 4. A generall apprehension of Gods goodnesse and mercy may stand with desperation . Take away My from God , and take away God himselfe in regard of comfort ; what comfort was it for Adam , when he was shut out of Paradise to looke upon it after he had lost ●…t ? The more excellencies are in God , 〈◊〉 more our griefe if we have not our ●…rt in them : the very life blood of the Gospell , lyes in a speciall application of particular mercy to our selves . All relations that God and Christ have taken upon them , imply a necessity of application ; What if God be a rock of salvation if we doe not rest upon him ? What if he be a foundation , and we doe not build on him ? What if hee offers himselfe as a husband , if we will not accept of him , what availes it us ? How can we rejoyce in the salvation of our soules , unlesse we can in particular say , I rejoyce in God my Saviour . 5. Without particular application , we can neither entertaine the love of God , nor returne love againe , by which meanes we lose all the comfort God intends us in his word , which of purpose was written for our solace and refreshment ; Take away particular faith , and we let out all the spirits of cheerefull and thankfull obedience . This possessive particle [ My ] hath place in all the golden chaine of our salvation . The first spring of all Gods claime to us as his is in his election of 〈◊〉 we were by grace his before we were , those that are his from that eternall love , 〈◊〉 gives to Christ ; this is hid in the breast 〈◊〉 God , till he calls us out of the rest of 〈◊〉 world into Cōmunion with Christ , 〈◊〉 answering of which call ( by faith ) 〈◊〉 become one with Christ , and so 〈◊〉 with him . Afterwards in justifica●… wee feele God experimentally to 〈◊〉 reconciled unto us , whence arises 〈◊〉 and inward peace . And then upon ●…her sanctification God delights in us 〈◊〉 his , bearing his owne image , and we ●…om a likenesse to God , delight in him 〈◊〉 ●…rs in his Christ , and so this mutu●… interest betwixt God and us , conti●… untill at last God becomes all●…o ●…o us . But how can a man that is not yet in the 〈◊〉 of grace say with any comfort , [ My God ? ] Whilest a man regards iniquity in his 〈◊〉 without any remorse or dislike of ●…e same , if he saith my God , his heart●…ll ●…ll give his tongue the lye , however in 〈◊〉 outward profession , and opinion 〈◊〉 others , hee may beare himselfe as if 〈◊〉 were his , upon false grounds . For there can be no more in a conclusion then it hath from the principle an●… premises out of which it is drawne . Th●… principle ( here ) is , that God is the God of all that trust in him . Now if wee ca●… make it good , that wee truly trust in God , we may safely conclude of comfort from him ; for the more certaine clearing of which , try your selves by the signes of trust delivered . It is no easie matter to say in truth of heart [ My God ] the flesh will still labour for supremacy , God should bee all in all unto us , but this will not bee till these bodies of flesh ( together with the body of sinne ) bee laid aside . Hee that sayes God is [ my God ] and doth not yeeld up himselfe unto God , raiseth a building without a foundation , layeth a claim without a title , and claimeth a title without an evidence , reckoning upon a bargain , without consent of the party with whom he would contract . But if a man shall out of the sight and sense of sin , thirst after mercy in Christ , and call unto God for pardon , then God who ( is a God hearing prayer and ) delighteth to be knowne by the name of ●…cifall , will bee ready to close and ●…t with the desire of such a soule , so ●…re as to give it leave to relye upon 〈◊〉 for mercy , ( and that without pre●…ption ) untill he further discovers ●…selfe graciously unto it ; upon sense 〈◊〉 which grace , the soule may bee en●…aged to lay a farther claime unto ●…od , having further acquaintance with 〈◊〉 . Hence are those exhortations so 〈◊〉 in the Prophets , to turne unto the ●…dour God , because upon our first re●…ion to turne unto God , wee shall ●…de him alwayes ready to answer ●…se desires , that hee stirres up by his 〈◊〉 spirit in us . Wee are not therefore to stay our ●…ing unto God , till wee feele him , ●…ing to our hearts , I am thy God , but ●…hen he prevents us by ●…s grace , ina●…ng us to desire grace , let us follow 〈◊〉 worke begun , in the strength of ●…at grace we have , and then God will ●…ther manifest himself in mercy to us Yet God before we can make any ●…ng towards him , le ts into our hearts some few beames of mercy thereby drawing us unto him , and reaching us out a hint to lay hold upon . And as sinne causeth a distance betwixt God and us , so the guilt of sinne in the cōscience , causes further strangenesse , insomuch that we dare not loo●… up to heaven , till God open a little crevise to let in a little light of comfor●… ( at least ) into our soules , whereby we are by little and little drawne neerer to him . But this light at the first is so little , that in regard of the greater Ien●… of sinne , and a larger desire of grace , the soule reckons the same as no light at all , in comparison of what it desires and seekes after . Yet the comfort is , that this dawning light will at length cleere up to a perfect day . Thus we see how this claime of God to be our God , is still in growth untill full assurance , and that there is a great distance betwixt the first act of faith in cleaving to God , offering himselfe in Christ to be ours , and betweene the last fruit of faith , the cleere and comfortable feeling , that God is our God indeed . Wee first by faith apply our selves to 〈◊〉 , and then apply God to us , to be 〈◊〉 ; The first is the conflicting exercise 〈◊〉 faith , the last is the triumph of faith ; ●…refore faith properly is not assu●…ce . And to comfort us the more , the ●…ises are specially made to the act of ●…th , suller assurance is the reward of 〈◊〉 . If God hath not chosen mee in Christ ●…e his , what ground have I to trust in 〈◊〉 ? I may cast away my selfe upon a vaine ●…ence . We have no ground ( at first ) to trou●… our selves about Gods election . Se●… things belong to God ; Gods re●…led will is , That all that beleeve in ●…ist shall not perish . It is my duty ●…refore knowing this , to beleeve , by ●…ing whereof , I put that question , ●…ther God be mine or no ? out of all ●…estion ; for all that beleeve in Christ , 〈◊〉 Christs , and all that are Christs are 〈◊〉 . It is not my duty to look to Gods secret counsell , but to his open offer , in●…ation , and command , and thereupon to adventure my soule . And this adventure of faith will bring at length a rich returne unto us . In warre men will adventure their lives , because they thinke some will escape , and why not they ? In traffique beyond the Seas many adventure great estates , because some grow rich by a good returne , though many miscarry . The husbandman adventures his seed , though sometime the yeare proves so bad , that he never sees it more . And shall not we make a spirituall adventure in casting our selves upon God , when wee have so good a warrant as his command , and so good an encouragement as his promise , that hee will not faile those that rely on him ? God bids us draw neere to him , and hee will draw neere to us . Whilest wee in Gods owne wayes draw neere to him , and labour to entertain good thoughts of him , hee will delight to shew himselfe favourably unto us . Whilest we are striving against an unbeleeving heart , he wil come in and help us , and so fresh light will come in . Pretend not thy unworthinesse and inability , to keepe thee off from God , for this is the way to keep thee so still , ●…f any thing help us , it must be God , and 〈◊〉 ever hee help us , it must be by cast●…g our selves upon him , for then hee will reach out himselfe unto us in the promise of mercy to pardon our sinne , ●…d in the promise of grace to sanctifie ●…r natures . It was a good resolution ●…f the Lepers , If we enter into the City , the ●…ine is there , and we shall dye , ( say they ) ●…f we sit still , we shall die also : Let us there●…e fall into the hoast of Assyrians , if they ●…ve us , we shall live ; if they kill us , we shall 〈◊〉 dye ; So we should reason , if wee sit ●…ll under the load of our sin wee shall 〈◊〉 , if we put our selves into the hands ●…f Christ , if he save us we shall live , if 〈◊〉 save us not , wee shall but die . Nay ●…ely , he will not suffer us to die . Did ●…er Christ thrust any back from him , ●…at put themselves upon him ? Unlesse 〈◊〉 were by that meanes to draw them 〈◊〉 neerer unto him , as we see in the 〈◊〉 of Canaan . His denyall was but 〈◊〉 increase her importunity . We should ●…refore doe as she did , gather all ar●…ments to help our faith . Suppose I am a dogge ( saith shee ) yet I am one of the family , and therefore have right to the crummes that fall . So Lord , I have beene a sinner , yet I am thy creature ; and not onely so , but such a creature as thou hast set over the rest of the works of thy hands ; and not onely so , but one whom thou hast admitted into thy Church by Baptisme , whereby thou wouldst binde me to give my selfe unto thee before hand , and more then this thou hast brought me under the means , and therein hast shewed thy will concerning my turning towards thee . Thou hast not onely offered me conditions of peace , but wooed me by thy Ministers to give up my selfe unto thee , as thine in thy Christ. Therefore I dare not suspect thy good meaning towards me , or question thy intendment , but resolve to take thy counsell , and put my selfe upon thy mercy . I cannot thinke if thou hadst meant to cast me away , and not to owne mee for thine , thou wouldst ever have kindled these desires in me . But it is not this state I rest in , my purpose is to wait upon thee , untill thou dost manifest thy selfe far●…er unto me . It is not common fa●…ours that will content me ( though I 〈◊〉 unworthy of these ) because I heare 〈◊〉 choyse blessings towards thy chosen people , that thou entrest into a peculiar ●…venant withall , sure mercies , and such 〈◊〉 accompany salvation . These be the ●…vours I waite for at thy hand . O visite 〈◊〉 with the salvation of thy chosen . O remember mee with the favour of thy people , that I may see the good of thy ●…sen . Whilest the soule is thus exerci●…d , more sweetnesse falls upon the will 〈◊〉 affections , whereby they are drawne ●…ll neerer unto God. The soule is in a ●…ting and a thriving condition : For ●…d delights to shew himselfe gracious 〈◊〉 those that strive to be well perswa●…d of him , concerning his readinesse 〈◊〉 shew mercy to all that look towards 〈◊〉 in Christ. In worldly things , how 〈◊〉 wee cherish hopes upon little ●…ounds ? if there shineth never so little ●…pe of gaine or preforment , wee make ●…er it . Why then should we forsake ●…owne mercy , ( which God offers to be our owne if we will embrace it ) having such certain grounds for our hope to rest on ? It was the policie of the servants of Benhadad , to watch if any word of comfort fell from the King of Israel , and when hee named Benhadad his brother , they catched presently at that , and cheered themselves . Faith hath a catching quality at whatsoever is neere to lay hold on . Like the branches of the vine , it windeth about that which is next , and stayes it selfe upon it , spreading further and further still . If nature taught Benhadads servants to lay hold upon any word of comfort , that fell from the mouth of a cruell King : Shall not grace teach Gods children to lye in wait for any token that hee shall shew for good to them ? How should we stretch forth the armes of our faith to him , that stretcheth out his armes all the day long to a rebellious people : God will never shut his bosome against those that in an humble obedience flye unto him : wee cannot conceive too graciously of God. Can wee have a fairer offer , then for God in Christ to make over himselfe ●…to us ? which is more then if hee should make over a thousand worlds ; Therefore our chiefe care should bee , first by faith to make this good , and ●…hen to make it usefull unto us , by li●…ing upon it as our chiefest portion ; which wee shall doe , 1. By proving God to be our God in particular ; 2. By improving of it in all the passages of our lives . CHAP. XXXI . Meanes of proving and evidencing to our soules , that God is our God. NOw we prove it to our soules , that God is ours , when we take him at his offer ; when wee bring nothing but a sense of our owne emptinesse with us , and a good conceit of his faithfulnesse and ability to doe us good ; when we answer God in the particular passages of salvation , which we cannot doe , till ●…e begins first unto us . Therefore if ●…e be Gods , it is a certaine signe that God is ours . If we chuse him , wee may conclude he hath chosen us first . If wee love him , we may know that he hath loved us first . If we apprehend him , it is because he hath apprehended us first . Whatsoever affection we shew to God , it is but a reflection of his first to us . If cold and dark bodies have light and heat in them , it is because the Sun hath shined upon them first . Mary answers not Rabboni , till Christ said Mary to her . If we say to God I am thine , it is because he hath first said unto us , thou art mine ; after which , the voice of the faithfull soule is , I am my beloveds , and my beloved is mine . We may know Gods minde to us in heaven , by the returne of our hearts upwards againe to him : Onely as the reflected beames are weaker then the direct , so our affections in their returne to God , are farre weaker then his love falling upon us . God will be to us whatsoever wee make him by our faith to be ; when by grace we answer his condition of trusting , then he becomes ours to use for our good . 2. Wee may know God to be [ 〈◊〉 God ] when wee pitch and plant all our happinesse in him , when the desires of our soules are towards him , and wee place all our contentment in him . As this word [ my ] is a terme of appropriati●… springing from a speciall faith , so it is a word of love and peculiar affection , shewing that the soule doth repose and rest it selfe quietly and securely upon God. Thus David proves God to bee his God , by early seeking of him , by thirsting , and longing after his presence , and that upon good reason , because Gods loving kindnesse was better to him then life ; This he knew would satisfie his soule as ●…ith marrow and fatnesse . So S. Paul proved Christ to be his Lord , by accounting all things else as dung and drosse in ●…parison of him . Then we make God our God , and set a Crowne of Majesty upon his head , when we set up a Throne for him in our hearts , where selfe-love before had set up the creature above him ; when the heart is so unloosed from the world , that it is ready to part with any thing for Gods sake , giving him now the supremacy in our hearts , and bringing downe every high thought in captivity to him ; making him our trust , our love , our joy , our delight , our feare , our all ; and whatsoever we esteem or affect else , to esteem and affect it under him , in him , and for him ; When we cleave to him above all , depending upon him as our chiefe good , and contenting our selves in him , as all-sufficient to give our soules fit and full satisfaction . When we resigne up our selves to his gracious government , to doe and suffer what he will , offering our selves and all our spirituall services as sacrifices to him . When faith brings God into the soule as ours , we not onely love him , but love him dearely , making it appeare , that when wee are at good tearmes with God , we are at a point for other things . How many are there that will adventure the losse of the love of God , for a thing of nothing ? and redeeme the favour of men with the losse of Gods. Certaine it is whatsoever we esteeme , or affect most , that whatsoever it be in it selfe , yet we make it our God. The best of us all may take shame to our selves herein , in that we doe not give God his due place in us , but set up some Idoll or other in our hearts above him . When the soule can without hypocrisie say [ My God ] it ingageth us to universall and unlimited obedience , we shall be ambitious of doing that which may be acceptable and well pleasing to him ; and therefore this is prefixed as a ground before the Commandements , enforcing obedience ; I am the Lord thy God , therefore thou shalt have no other Gods before me ; whomsoever else wee they , it must be in the Lord , because wee see a beam of Gods authority in them ; and it is no prejudice to any inferiour authority , to preferre Gods authority before it , in case of difference one from the other . When we know we are a peculiar people , wee cannot but bee Zealous of good workes . If I be a Father , where is mine bo●…r ? Speciall relations are speciall enforcements to duty . 4. The spirit of God which knowes the deep things of God , and the depths of our hearts , doth reveale this mutuall interest betwixt God , and those that are his , it being a principall worke of the spirit to seale this unto the soule , by discovering such a cleare and particular light in the use of meanes , as swaieth the soule to yeeld up it selfe wholy to God. When we truly trust , wee may say with S. Paul , I know whom I have trusted , he knew both that he trusted , and whom he trusted . The spirit of God that reveales God to be ours , and stirres up faith in him , both reveales this trust to our soules , and the interest we have in God thereby . The Lord is my portion , saith my soul : but God said so to it first . If instinct of nature teaches dammes to know their young ones , and their yong ones them , in the middest of those that are alike ; shall not the spirit of God much more teach the soule to know its owne father ? As none knowes what is in man , but the spirit of man , so none knowes what love God beares to those that are his , but the spirit of God in his : All the light in the world cannot discover the Sunne unto us , onely it discovers it selfe by its own ●…eames . So all the Angels and Saints 〈◊〉 heaven cannot discover to our soules ●…he love that is in the breast of God towards us , but onely the spirit of God , which sheds it into our hearts . The spirit onely teaches this language to say my God. It is infused onely into sanctified hearts , and therefore oft-times meane men enjoy it , when great , wise , and learned persons are strangers to it . 5. The spirit when it witnesseth this to us , is called the spirit of adoption , and hath alwayes accompanying of it a spirit of supplication , whereby with a familiar , yet reverent boldnesse , wee lay open our hearts to God as to a deere Father ; All others are strangers to this heavenly intercourse . In straits they run to their friends and carnall shifts , whereas an heire of heaven runs to his Father and tells him of all . 6. Those that are Gods , are known to be his , by speciall love-tokens , that ●…e bestowes upon them . As 1. the speciall graces of his spirit . Princes children are knowne by their costly jewels , and rich ornaments . It is not common gifts , and glorious parts that set a character upon us to be Gods , but grace to use those gifts , in humility and love , to the glory of the giver . 2. There is in them a sutablenesse and connaturalnesse of heart to all that is spirituall , to whatsoever hath Gods stampe upon it , as his truth and his children , and that because they are his . By this likenesse of disposition , wee are fashioned to a communion with him : Can two walke together and not be agreed ? It is a certaine evidence that we are Gods in Christ , if the spirit of God hath wrought in us any impression like unto Christ , who is the image of his Father ; both Christs looking upon us , and our looking upon Christ by faith ( as ours ) hath a transforming and conforming power . 3. Spirituall comforts in distresse , such as the world can neither give , nor take away , shew that God lookes upon the soules of his with another eye , then he beholdeth others . He sends a secret messenger that reports his peculiar love to their hearts . He knowes their soules , and feeds them with his hidden Manna ; the inward peace they feele , is not in freedome from trouble , but in freenesse with God in the midst of trouble . 4. Seasonable and sanctified corrections wherby we are kept from being led away by the errour of the wicked , shew Gods fatherly care over us as his . Who will trouble himselfe in correcting another mans childe ? yet we oftner complaine of the smart wee feele , then thinke of the tender heart and hand that smites us , untill our spirits be subdued , and then we reape the quiet fruit of righteousnesse . Where crosses worke together for the best , we may know that we love God , and are loved of him . Thriving in a sinfull course , is a black marke of one that is not Gods. 7. Then wee make it appeare that God is our God , when wee side with him , and are for him and his cause in ill times . When God seems to cry out unto us , who is on my side , who ? Then if wee can say as those in Esay , whereof one sayes , I am the Lords , and another calls himselfe by the name of Jacob , and another subscribes with his hand unto the Lord , it s a blessed signe . Thus the Patriarchs , and Prophets , Apostles , and Martyrs , were not ashamed of God , and God was not ashamed to own thē . Provided that this boldnesse for God proceed not onely from a conviction of the judgement , but from spirituall experience of the goodnesse of the cause , whereby we can justifie in heart what we justifie in words . Otherwise men may contend for that with others , which they have no interest in themselves . The life must witnesse for God , as well as the tongue ; it is oft easier for corrupt nature to part with life , then with lust . This siding with God , is with a separation from whatsoever is contrary . God useth this as an argument to come out of Babylon , because we are his people , Come out of her My people . Religion is nothing else , but a gathering and a binding of the soule close to God ; that fire which gathers together the gold , separates the drosse . Nature drawes out that which is wholesome in meates , ●…nd severs the contrary . The good ●…hat is to be had by God , is by clea●…ing to him and him onely . God loves 〈◊〉 ingenuous and full protestation , if ●…alled to it . It shewes the coldnesse of ●…he times whē there is not heat enough ●…f zeale to separate from a contrary ●…ith . God is a jealous God ; and so wee ●…all finde him at last . When the day of severing comes , then they that have ●…ood for him , shall not onely be his , but his treasure and his jewels . There is none of us all , but may some time or other fall into such a great extremity , that when wee looke ●…bout us , we shall finde none to help ●…s : at which time we shall throughly ●…now , what it is to have comfort from heaven , and a God to goe unto . If there be any thing in the world worth labouring for , it is the getting sound evidence to our soules that God is ours . What madnesse is it to spend all our labour , to possesse our selves of the Cisterne , when the fountaine is offered to ●…s ? O beloved , the whole world cannot weigh against this one comfort , that God is ours . All things laid in the other ballance , would be too light . A Moath may corrupt , a theefe may take away that we have here , but who can take our God away ? Though God doth convey some comfort to us by these things , yet when they are gone , he reserves the comfort in himself still , and can convey that , and more in a purer and sweeter way , where hee plants the grace of faith to fetch it from him . Why then should we weaken our interest in God , for any thing this earth affords ? What unworthy wretches are those , that to please a sinfull man , or to feede a base lust , or to yeeld to a wicked custome , will ( as much as in them lyeth ) lose their interest in God ? Such little consider what an excellent priviledge it is to have a sure refuge to flye unto in time of trouble . God wants not wayes to maintaine his , without being beholding to the devill . He hath all help hid in himselfe , and will then most shew it , when it shall make most for his owne glory . If God be ours , it is a shame to bee beholding to the devill , that ever it should bee said Sathan by base courses hath made us rich . God thinkes any outward thing too meane for his children , severed from himselfe , therefore he gives his Son the expresse ●…age of himselfe unto them . For which cause David when he had even studied to reckon up the number of Gods choise blessings , concludes with advancing of this above all , yea rather happy ●…e they whose God is the Lord. If this will not satisfie the soule , what can ? Labour therefore to bring thy soule to this point with God , Lord if thou seest it ●…t , take away all from me , so thou leavest ●…e thy selfe , whom have I in heaven but thee , and there is none on earth that I de●…re in comparison of thee . CHAP. XXXII . Of improving our evidences for comfort in severall passages of our lives . THat wee lose not any measure of comfort in this so sweet a priviledge , wee must labour for skill to improve , & implead the same in the severall passages and occasions of our lives , and let it appeare in the retaile , that whatsoever is in God is mine : If I am in a perplexed condition , his wisdome is mine : If in great danger , his power is mine ; If I lie sighing under the burthen of sinne , his grace is mine : If in any want , his all-sufficiency is mine . My God ( saith S. Paul ) will supply all your wants . If in any danger , I am thine Lord , save me , I am thine , the price of thy Sonnes blood , let me not be lost , thou hast given me the earnest of thy Spirit , and set thy seale upon me , for thy own , let me neither lose my bargaine , nor thou thine . What is Religion it selfe but a spirituall bond ? whereby the soule is tyed to God as its owne , and then singles out of God whatsoever is ●…eedfull for any occasion : and so binds God with his owne covenant and pro●…ise . Lord thou hast made thy selfe to bee ●…ine , therefore now shew thy selfe so , and 〈◊〉 exalted in thy wisdome , goodnesse , and ●…er , for my defence . Towalke comforta●…ly in my Christian course , I need much ●…race , supply me out of thy rich store . I ●…d wisdome to goe in and out inoffensively ●…fore others , furnish me with thy spirit . I ●…ed patience and comfort , thou that art 〈◊〉 God of all consolation , bestow it on me . In time of desertion put Christ be●…ixt God and thy soule , and learne to ●…peale from God out of Christ , to God in Christ. Lord looke upon my ●…aviour , that is neere unto thee as thy ●…nne , neere to me as my Brother , and ●…ow intercedes at thy right hand for ●…e ; though I have sinned , yet he hath ●…ffered , and shed his precious blood to ●…ake my peace . When we are in any ●…ouble , let us still wait on him , and lye 〈◊〉 his feet , and never let him goe , till ●…e cast a gracious looke upon us . So , if we be to deale with God , for the Church abroad , we may alleadge unto him that whatsoever provocations are therein , and deformity in regard of abuses and scandals : yet it is his Church , his people , his inheritance , his name is called upon in it , and the enemies of it are his enemies . God hath engaged himselfe to the friends of the Church , that they shall prosper that love it , and therefore we may with a holy boldnesse presse him , for a blessing upon the same . So for our children and posterity , we may encline God to respect them , because they are under his covenant , who hath promised to be our God , and the God of our seed ; Thine they were , thou gavest them me ; all that I have is thine , these are those children which thou of thy rich grace hast given me . They are thine , more then mine . I am but a meanes under thee to bring them into the world , and to bee a Nurse unto thy children ; Take care therefore of thine owne children I beseech thee ( especially ) when I can take no care of them my selfe , thou slumberest not , thou dyest not , I must . Flesh and blood think nothing is cared for , but what it seeth cared for by itselfe . It hath no eyes to see a guard of Providence , a guard of Angells . It takes no knowledge that that is best cared for , that God cares for . Those that have God for their God , have enlarged hearts as they have enlarged comforts . They have an everlasting spring that supplies them in all wants , refreshes them in all troubles , and then runnes most clearely and freshly , when all other streames in the world , are dryed and stopt up . Were we skilfull in the ●…t of faith , to improve so great an interest , what in the world could much dismay us ? faith will set God against all . It should fill our hearts with an holy indignation against our selves , if either we rest in a condition , wherein we cannot truly say God is [ Our God ] or ( if when we can in some sincerity of heart say this ) that we make no better advantage thereby , and maintaine not our selves answerable to such a condition . What a shame is it for a Noble mans sonne to live like a beggar ? for a great rich man , to live like a poore peasant ? to famish at a banquet ? to fall when we have so many stayes to lay hold on ? Whereas if we could make this cleare to our soules , that God is ours , and then take up our thoughts , with the great riches wee have in him , laid open in Christ , and in the promises , wee need trouble our selves about nothing , but onely get a large vessell of faith , to receive what is offered , nay enforced upon us . When we can say , God is our God , it is more then if we could say , heaven is mine ; or whatever good the creature affords , is mine . Alas , what is all this , to be able to say , God is mine , who hath in him the sweetnes of all these things , and infinite more ? If God bee ours , goodnesse it selfe is ours . If hee be not ours , though we had all things else , yet ere long nothing would be ours . What a wondrous comfort is this , that God hath put himselfe over to be ours ? That a beleeving soul may say with as great confidence ( and greater too ) that God is his , then he can say his house is his , ●…is treasure is his , his friends are his ? Nothing is so much ours as God is ours , because by his being ours in covenant , all other things become ours : And if God be once ours , well may we trust in him . God and ours joyned together , make up the full comfort of a Christian . [ God ] there is all to be had ; but what is that to me , unlesse he be my God ? Al-sufficiency with propriety , fully stay●…h the soule . David was now banished from the Sanctuary , from his friends , habitation , and former comforts ; but was he banished from his God ? No , God was his God still . When riches , and friends , and life it selfe , cease to be ours , yet God never loseth his right in us , nor wee our interest in him . This comfort that God is ours , reacheth unto the resurrection of our bodies , and to life everlasting . God is the God of Abraham , ( and so of every true beleever ) even when his body is turned into dust . Hence it is that the loving kindnesse of the Lord , is better then life , because when life departs , yet wee live for ever in him . When Moses saw the people drop away so fast in the wildernesse , and wither like grasse , thou art our foundation ( saith he ) from one generation to another : thou art God from everlasting to everlasting . When wee leave the world , and are no more seene here , yet we have a dwelling place in God for ever . God is ours from everlasting in election , and to everlasting in glory , protecting us here , and glorifying us hereafter . David that claimed God to be his God is gone , but Davids God is alive . And David himselfe ( though his flesh see corruption yet ) is alive in his God still . That which is said of wily persons that are full of fetches , and windings , and turnings in the world , that such will never breake , may much more truly bee said of a right godly man , that hath but one grand policie , to secure him in all dangers , which is to runne to his God , as to his tower of offence and defence : such a one will never bee at a desperate losse so long as God hath any credit , because hee never faileth those that flye unto him , and that because ●…s mercy and truth never fayles . The ●…ry lame and the blinde , the most shift●…e creatures when they had gotten ●…e strong hold of Syon , thought then ●…ey might securely scorne David and 〈◊〉 hoast , because though they were ●…eak in themselves , yet their hold was ●…rong ; but wee see their hold failed ●…em at length , which a Christians will ●…ever doe . But God seemes to have small care of ●…se that are his in the world , those who ●…leeve themselves to be his jewels , are ●…nted the off-scouring of the world , ●…nd most despised . We must know that such have a glo●…ious life in God , but it is hidden with Christ in God , from the eyes of the ●…orld , and sometimes from their owne ; ●…ere they are hidden under infirmi●…ies , afflictions , and disgraces , but yet ●…ever so hidden , but that God some●…imes lets downe a beame of comfort ●…nd strength , which they would not ●…ose to be freed from their present con●…ition , though never so grievous . God comes more immediatly to them now ▪ then formerly he was used ; nay , even when God seems to forsake them ( and to be their enemy ) yet they are supported with such inward strength , that they are able to make good their claim with Christ their head , and cry my God still ; God never so departs , but hee alwayes leaves somewhat behind him , which drawes and keeps the heart to him . Wee are like poore Hagar , who when the bottle of water was spent , fell a crying , when there was a fountain close by , but her teares hindered her from seeing it ; When things goe ill with us in our trades and callings , and all is spent , then our spirits droope , and wee are at our wits end , as if God were not where he was . Oh consider , if wee had all and had not God , wee had nothing : If we have nothing , and have God , we have enough , for wee have him that hath all , and more then all at his command . If wee had all other comforts that our hearts can desire , yet if God withdraw himselfe , what remaines but a curse and emptinesse ? What makes heaven but the presence of God ? And ●…hat makes hel but the absence of God ? ●…t God be in any condition , though ●…ver so ill , yet it is comfortable , and ●…lly wee finde more of God in trou●…e , then when we are out of trouble ; ●…e comforts of Religion never come ●…l other faile . Cordials are kept for ●…tings . When a curtaine and a vaile ●…drawne betwixt us and the creature , ●…en our eyes are onely upward to ●…d and hee is more clearely seene 〈◊〉 us . In the divis●…on of things , GOD be●…eaths himselfe to those that are his , for their portion , as the best portion he can give them . There are many goodly things in the world , but none of these are a Christians portion , there is in him to supply all good , and remove all 〈◊〉 , untill the time come that we stand in need of no other good . It is our chief wisdome to know him , our holinesse to love him , our happinesse to enjoy him . There is in him to be had , whatsoever can truly make us happy . Wee goe to our treasure , and our portion in all our wants , we live by it , and value our selves by it . God is such a portion , that the more wee spend on him , the more wee may ▪ Our strength may faile , and our heart may faile , but God is our portion for ever . Every thing else teaches us by the vanity and vexation wee find in them , that our happinesse is not in them , they send us to God ; they may make us worse , but better they cannot . Our nature is above them , and ordained for a greater good ; they can goe but along with us for a while , and their end swallowes up all the comfort of their beginnings , as Pharaohes leane Kine swallowed up the fat . If we have no better portion here then these things , we are like to have hell for our portion hereafter . What a shame will it be hereafter when we are stript of all , that it should be said , Loe this is the man , that tooke not God for his portion . If God be once ours , he goes for ever along with us , and when earth will hold us no longer , heaven shall . Who that hath his senses about him , would perish for want of water , when there is a fountaine by him ? or for hunger that is at a feast ? ●…od alone is a rich portion : O then let 〈◊〉 labour for a large faith , as we have a ●…rge object ; If we had a thousand times ●…ore faith , wee should have a thousand ●…mes more increase of Gods blessings . When the Prophet came to the wid●…es house , as many vessels as shee had ●…re filled with oyle ; wee are straitned in ●…or owne faith , but not straitned in our God. It fals out oft in this world , that Gods people are like Israel at the red ●…ea , invironed with dangers on all ●…des : What course have wee then to ●…ake , but onely to looke up and wait for ●…he salvation of our God ? This is a breast full of consolation , let us teach our hearts to suck , and draw comfort from ●…ence . Is God our God , and will he suffer any thing to befall us for our hurt ? Will he lay any more upon us , then he gives us strength to beare ? Will hee suffer any wind to blow upon us , but for good ? Doth he not set us before his face ? Will a Father or Mother suffer a child to be wronged in their presence , if they can help it ? Will a friend suffer his friend to be injured , if he may redresse him ? And will God that hath put these affections into Parents and friends , neglect the care of those hee hath taken so neere unto himselfe ? No surely , his eyes are open to looke upon their condition ; his eares are open to their prayers ; a booke of remembrance is written of all their good desires , speeches , and actions ; hee hath bottles for all their teares , their very sighs are not hid from him , he hath written them upon the palmes of his hands , and cannot but continually looke upon them . Oh let us prize the favour of so good a God , who though he dwels on high , yet will regard things so low , and not neglect the meane estate of any ; Nay , especially , delights to be called the comforter of his Elect , and the God of those that are in misery , and have none to flye unto but himselfe . But wee must know that God onely thus graciously visits his owne children , he visits with his choysest favours those onely that feare his name . As for those that either secretly undermine , or openly oppose the cause , and Church 〈◊〉 God , and joyne with his enemies ; ●…ch as savour not the things of God , ●…t commit spirituall Idolatry , and A●…ltery with Gods enemies , the world , ●…d the devill ; God will answer these , 〈◊〉 once he did the Israelites , ( when in ●…eir necessity they would have forced ●…cquaintance upon him ) Goe to the gods ●…m you have served , to the great men ●…hose persons you have obeyed for ad●…antage ? to your riches , to your plea●…re , which you have loved more then God or goodnesse ? you would not lose 〈◊〉 base custome , an oath , a superfluity , a ●…hing of nothing for me , therefore I will not owne you now . Such men are more impudent then the devill himself , ●…hat will claim acquaintance with God 〈◊〉 last , when they have caried themselves as his enemies all their dayes . ●…athan could tell Paul and Sylas , they ●…ere the servants of the living God , but ●…e would not make that plea for himselfe , knowing that he was a cursed creature . Miserable then is their condition who live in the world , ( nay in the Church ) without God. Such are in 〈◊〉 worse estate then Pagans and Iews ; for living in the house of God , they are strangers from God , and from the covenant of grace ; usurping the name of Christians , having indeed nothing to doe with Christ. Some of these like spirituall vagabonds , as Cain , excommunicate themselves from Gods presence in the use of the meanes ; or rather like devils , that will have nothing to doe with God , because they are loath to be tormented before their time ; they thinke every good Sermon , an arraigning of them , and therefore keep out of reach . Others will present themselves under the meanes , and cary some savour away with them of what they heare , but it is onely till they meete with the next temptation , unto which they yeeld themselves presently slaves . These shrowd themselves under a generall profession , as they did , who called themselves Iewes , and were nothing lesse . But alas , an empty title , will bring an empty comfort at last . It was ●…old comfort to the rich man in flames , that Abraham called him sonne . Or to 〈◊〉 , that Christ called him friend . Or ●…o the rebellious Iewes , that God stiles ●…em his people . Such as our profession 〈◊〉 , such will our comfort be . True profession of Religion , is another thing , then most men take it to be ; it is made 〈◊〉 of the outward duty , and the inward 〈◊〉 too , which is indeed the life and ●…ule of all . What the heart doth not 〈◊〉 Religion , is not done . God cares for no retainers , that will ●…ely we are his livery , but serve themselves . What hast thou to doe to take his 〈◊〉 into thy mouth , and hatest to be refor●…d ? Saul lived in the bosome of the Church , yet ( being a cruell Tyrant ) ●…hen he was in a desperate plunge , his ●…tward profession did him no good . ●…d therefore when he was invironed ●…ith his enemies , he uttered this dole●… complaint , God hath sorsaken mee , 〈◊〉 the Philistims are upon me : A pitti●… case ; yet so will it be with all those 〈◊〉 rest in an outward profession , thinking it enough to complement with God , when their hearts are not right within them . Such will at length bee forced to cry , Sicknesse is upon mee , death is upon me , hell is before me , and God hath forsaken me . I would none of God heretofore , Now God will have none of me . When David himselfe had offended God by numbring the people , then God counted him but plaine David , Goe and say to David , &c. whereas before when hee purposed to build a Temple , then goe tell my servant David . When the Israelites had set up an Idoll , then God Fathers them on Moses , THY people which thou hast brought out of Egypt , he would not owne them as at other times , then ; they are MY people still whilest they keep covenant . No care , no present comfort in this neere relation . The price of the Pearl is not known till all else be sold , and we see the necessary use of it . So the worth of God in Christ is never discerned , till we see our lost and undone condition without him , till conscience flyes in our faces , and dragge us to the brink of hell ; then●…ver ●…ver we taste how good the Lord is , wee 〈◊〉 say , Blessed is the people whose God is 〈◊〉 Lord. Heretofore I have heard of 〈◊〉 loving kindnesse , but that is not a ●…sand part of what I see and feele . ●…e joy I now appreheud is unuttera●… , unconceiveable . Oh then when we have gotten our ●…les possest of God , let our study be , 〈◊〉 preserve our selves in his love , to ●…ke close with him , that he may de●…t to abide with us , and never for●…e us . How basely doth the Scripture●…ak ●…ak of whatsoever stands in our way ? 〈◊〉 makes nothing of them . What is 〈◊〉 , but vanity , and lesse then vanity ? 〈◊〉 nations , but as a drop of the bucket , as 〈◊〉 dust of a ballance ; things not at all ●…siderable . Flesh lookes upon them 〈◊〉 through a multiplying glasse , making ●…m greater then they are ; but faith 〈◊〉 God doth ) sees them as nothing . This is such a blessed condition , as 〈◊〉 well challenge all our diligence in ●…ouring to be assured of it ; neither is 〈◊〉 to bee attained or maintained without the strength and prime of our care . I speake especially of , and in regard of the sense and comfort of it . For , the sense of Gods favour will not bee kept , without keeping him in our best affections above all things in the world , without keeping of our hearts alwayes close and neere to him , which cannot bee without keeping a most narrow watch over our loose and unsetled hearts , that are ready to stray from God , and fall to the creature . It cannot be kept without exact and circumspect walking , without constant self-deniall , without a continuall preparation of spirit , to want and forsake any thing that God seeth fit to take from us . But what of all this ? Can we crosse our selves , or spend our labours to better purpose ? one sweet beam of Gods countenance will requite all this . We beat not the ayre , we plow not in the sand , neither sowe in a barren soile , God is no barren wildernesse . Nay , hee never shewes so much of himselfe , as in suffering , and parting with any thing for him , and denying our selves of that , which wee thinke stands not with his will. Great persons require great observance . We can deny our selves , and have mens persons in great admiration , for hope of some advantage ; and is any more willing and more able to advance ●…s then the great al-sufficient God ? A Christian indeed , undergoes more troubles , takes more paines ( especially with his owne heart ) then others doe . But what are these to his gaines ? What returne so rich , as trading with God ? What comforts so great , as these that ●…re fetched from the fountaine ? One day spent in enjoying the light of Gods countenance , is sweeter then a thousand without it . Wee see here , when David was not onely shut out from all comforts , but lay under many grievances , what a fruitfull use he makes of this , that God was his God. It uphold●…h his dejected , it stilleth his unquiet soule : it leadeth him to the rock that was higher then he , and there stayeth him . It ●…eth him with comfortable hopes of better times to come . It sets him above himselfe , and all troubles and feares whatsoever . Therefore waite still in the use of meanes till God shine upon thee ; yea , though wee know our sinnes in Christ are pardoned , yet there is something more that a gracious heart waites for , that is , a good looke from God , a further enlargement of heart , and an establishing in grace . It was not enough for David to have his sinnes pardoned , but to recover the joy of salvation , and freedome of spirit . Therefore the soul should alwayes be in a waiting condition , even untill it bee filled with the fulnesse of God , as much as it is capable of . Neither is it quiet alone , or comfort alone , that the soule longs after , no , nor the favour of God alone , but a gracious heart to walke worthy of God. It rests not whilest any thing remaines , that may breed the least strangenesse betwixt God and us . CHAP. XXXIII . Of experience , and Faith , and how to wait on God comfortably . Helps thereto . [ My God. ] THese words further imply a speciall experience , that David's soule had felt of the goodnesse of God , hee had found God distilling the comfort of his goodnesse and truth through the promises , and he knew he should finde God againe the same he was , if hee put him in minde of his former gracious dealing . His soule knew right well , how good God was , and he could seal to those truths he had found comfort by , therefore he thus speakes to his soule , My soule , what my soule , that hast found God so good , so oft , so many wayes , thou My soule to be discouraged , having God , and My God , with whom I have taken so much sweet counsell , and felt so much comfort from , and found alwayes heretofore to sticke so close unto me ? Why shouldst thou now bee in such a case , as if God and thou ha●… beene strangers one to another . If we could treasure up experiments , the former part of our life , would come in to help the latter , and the longer we live , the richer in faith we should be . Even as in victories , every former overthrow of an enemy , helps to obraine a succeeding victory . The use of a sanctified memory , is to lose nothing that may help in time of need . Hee had need be a well tryed , and a known friend , upon whom wee lay all our salvation and comfort . We ought to trust God upon other grounds , though wee had never tryed him : but when hee helps our faith by former experience , this should strengthen our confidence , and shore up our spirits , and put us on to goe more cheerefully to God , as to a tried friend . If we were well read in the story of our owne lives , wee might have a divinity of our owne , drawn out of the observation of Gods particular dealing towards us ; we might say this & this truth , I dare venture upon , I have found it true , I dare build all my happinesse up●… it . As Paul , I know whom I have trust●…d , I have tryed him , he never yet failed ●…e , I am not now to learn how faithfull ●…e is to those that are his . Every new experience is a new knowledge of God , ●…nd should fit us for new encounters . If we have been good in former times , God remembers the kindnesse of our ●…uth : we should therefore remember the kindnesse of God even from our youth . Evidence of what we have felt , helps our faith in that , which for the present we feele not . Though it bee one thing to live by saith and another thing to live by sight , yet the more wee see , and feele , and ●…aste of God , the more we shall be led ●…o rely on him , for that which as yet we neither see nor feele : Because thou hast ●…een my helper ( saith David ) therefore in ●…be shadow of thy wings will I rejoyce . The time was Lord , when thou shewedst thy selfe a gracious Father to me , and thou art unchangeable in thy nature , in ●…hy love , and in thy gifts . Yea , when there is no present evidence , but God shewes himselfe 〈◊〉 contrary to us , yet a former taste 〈◊〉 Gods goodnesse will enable to lay claime unto him still . Gods concealing of himselfe is but a wise discipline for a time , untill we be enabled to beare the full revealing of himselfe unto us for ever . In the meane time , though we have some sight and feeling of God , yet our constant living is not by it : the evidence of that we see not , is that which more constantly upholds the soule , then the evidence of any thing we see or feele . Yea , though our experience by reason of our not minding of it in trouble , seemes many times to stand us in no stead , but we fare as if God had never looked in mercy upon us : Yet ( even here ) some vertue remaines of former sense , which with the present spirit of faith , helps us to looke upon God as ours . As wee have a present strength from food received , and digested before ; vessels are something the better for that liquor they keep not , but runs through them . But if experience should wholly fail , ●…ere is such a divine power in faith , as 〈◊〉 very little beame of it , having no other help then a naked promise , will uphold the soule ; howsoever we must neglect no help , for God oft suspends his comfort , till wee have searched all our helps . Though we see no light , yet we ought to search alcrevises for light , and rejoyce in the least beam of light , that we may see day by . It is the nature of true faith , to search and pry into every corner ; and if after all nothing appeares , then it casts it selfe upon God , as in the first conversion , when it had nothing to looke upon , but the offer of free mercy . If at that time without former experience , wee did trust God , Why not now , when we have forgotten our experience ? the chiefe grounds of trusting God , are alwayes the same , whether we feele , or feel not ; nay , though for the present wee feele the contrary , faith will never leave wrastling , till it hath gotten a blessing . When faith is driven to work alone , having nothing but God , and his bare promise to rely upon , then God thinks it lies upon his credit to shew himselfe as a God unto us . Gods power in creating light out of darknes , is never more exalted , then when a guilty soul is lifted up by God to look for mercy , even when he seems armed with justice , to execute vengeance upon him ; then the soul is brought to a neere conformity unto Christ , who 1. when he had the guilt of the sins of the whole world upon him . 2. When he was forsaken , and that after he had enjoyed the sweetest communion with his Father that ever creature could do . And not only so , but 3. felt the weight of Gods just displeasure against sin ; and 4. was abased lower then ever any creature was , yet still hee held fast God , as his God. In earthly matters , if we have a Title to any thing by gift , contract , inheritance , or howsoever , wee will not bee wrangled out of our right . And shall we not maintain our right in God , against all the tricks & cavils of Satan , & our own hearts ? We must labor to have something , that we may shew that we are within the covenant . If we be never 〈◊〉 little entred into the covenāt , we are ●…e . And herein lies the speciall cōfort 〈◊〉 sincerity , that though our grace bee ●…ttle , yet it is of the right stampe , and ●…hews us , that we are servants , and sons , though unworthy to be so . Here a little ●…uth will goe farre . Hence it is that the ●…aints in all their extremities , stil alledg somthing , that shews that they are within the covenāt , We are thy childrē , thy people , & thy servāts , &c. God is mindful of his covenant , but is well pleased , that we should mind him of it too ; & minde it our selves to make use of it , as David doth here . Hee knew if he could bring His soul to His God , all would be quiet . God is so ready to mercy , that he delighteth in it , and delighteth in Christ , through whom hee may shew mercy notwithstāding his justice , as being fully satisfied in Christ. Mercy is his name that he will be known by . It is his glory which we behold in the face of Christ , who is nothing but grace and mercy it selfe . Nay , he plead●… reasons for mercy , even from the sinfulnesse and misery of his creature , and maintaines his owne mercy against all the wrangling cavills of flesh and blood , that would put mercy from them , and hearken more willingly to Sathans objections , then Gods arguments , till at length God subdues their spirits so farre , as they become ashamed for standing out so long against him . How ready will God be to shew mercy to us when we seeke it , that thus presseth upon us , when we seeme to refuse it ? If God should take advantage of our way wardnesse , what would become of us ? Sathans course is to discourage those that God would have encouraged , and to encourage those whom God never speakes peace unto , and hee thinkes to gaine both wayes . Our care therefore should be , when we resolve upon Gods wayes , to labour that no discouragement fasten upon us , seeing God and his word speake all comfort to us . And because the best of a Christian is to come , we should raise up our spirits to waite upon God , for that mercy which is yet to come . All inferiour waitings for good things here , doe but ●…aine us up in the comfortable expe●…ation of the maine . This waiting on God , requires a great strength of grace , by reason not onely 〈◊〉 of the excellency of the things wai●…ed for , ( which are farre beyond any thing we can hope for in the world . ) ●…ut 2. in regard of the long day which God takes before hee performeth his promise , and 3. from thence the tediousnesse of delay . 4. The many troubles of life in our way . 5. The great apposition we meet with in the world . 〈◊〉 . and scandalls oft times even from them that are in great esteeme for Religion . 7. together with the untoward●…esse of our nature in being ready to be put off by the least discouragement . In these respects there must be more then 〈◊〉 humane spirit to hold up the soule , ●…d cary it along to the end of that which we wait for . But if God be our God , that love which engaged him to binde himselfe to us in precious promises ; will furnish 〈◊〉 likewise with grace needfull , till we be possessed of them . Hee will give us leave to depend upon him both for happinesse , and all sanctifying and quieting graces , which may support the soule , till it come to its perfect rest in God. For God so quiets the hearts of his children , as withall , he makes them better , and fitter for that which he provides for them , grace and peace goe together ; Our God is the God of grace and peace , of such graces as breed peace . 1. As he is a God of love , nay love it selfe to us , so a taste of his love , raising up our love is better then wine , full of nothing but encouragement ; it will fetch up a soule from the deepest discouragement : this grace quickneth all other graces , it hath so much spirits in it as will sweeten all conditions . Love inables to waite , as Iacob for Lea seaven yeares . Nothing is hard to love ; it caries all the powers of the soule with it . 2. As he is a God of hope , so by this grace as an anchor fastned in heaven within the vaile , he stayeth the soule ; that though as a Ship at Anchor , it may be tossed and moved , yet not removed from its station . This hope as corke , will ●…eep the soul ( though in some heavinesse ) from sinking , and as an Helmet ●…eare off the blowes that they endanger not our life . 3. As God is a God of hope , so by hope of patience , which is a grace wher●…y the soule resigneth up it self to God ●…n humble submission to his will , because he is our God , as David in extremity comforted himselfe in the Lord his God. Patience breeds comfort , because it brings experience with it of Gods ow●…ing of us to be His. The soul shod and ●…enced with this , is prepared against all ●…bs and thornes in our way , so as wee ●…e kept from taking offence . All troubles we suffer , doe but help patience to its perfect worke , by subduing the unbroken sturdinesse of our spirits , when wee feele by experience , wee get but more blowes , by standing out against God. 4. The Spirit of God ( likewise ) is a spirit of meeknesse , whereby though the ●…ul be sensible of evill , yet it mode●…tes such distempers , as would otherwise rob a man of himselfe ; and together with patience keepeth the soul in possession of it selfe . It stayes murmurings and frettings against God or man. It sets and keepes the soul in tune . It is that which God ( as hee workes so hee ) much delights in , and sets a price upon it , as the chiefe ornament of the soul. The meek of the earth seek God , and are hid in the day of his wrath : whereas high spirits that compasse themselves with pride as with a chain , thinking to set out themselves by that which is their shame , are looked upon by God a farre off . Meek persons will bow , when others break ; they are raised when others are pluckt down , and stand when others that mount upon the wings of vanity fall ; these prevaile by yeelding , and are Lords of themselves , and other things else , more then other unquiet spirited men : the blessings of heaven and earth attend on these . 5. So likewise contentednesse with our estate , is needfull for a waiting condition , and this we have in Our God being able to give the soul full satisfaction . For outward things God knowes ●…ow to dyet us ; If our condition be not 〈◊〉 our minde , he will bring our minde 〈◊〉 our condition . If the spirit bee too ●…gge for the condition , it is never qui●… , therefore God will levell both . Those wants be well supplyed that are made up with contentednesse , and with ●…hes of a higher kinde . If the Lord●…e ●…e our Shepheard , we can want nothing This lifteth the weary hands and feeble ●…ees , even under chastisement , wherein though the soule mourneth in the sence of Gods displeasure , yet it rejoyceth in his Fatherly care . 6. But patience and contentment are ●…o low a condition for the soul to rest 〈◊〉 , therefore the spirit of God raiseth it vp to a spirituall enlargement of joy . So much joy , so much light , and so much hight , so much scattering of darknesse of ●…pirit . We see in nature how a little light will prevaile over the thickest clouds of darknesse , a little fire wastes a great ●…eale of drosse . The knowledge of God to be our God , brings such a light of joy into the soul , as driveth out●… dark uncomfortable conceits ; this light makes lightsome . If the light of knowledge alone makes bold , much more the light of joy arising from our communion and interest in God. How can wee enjoy God , and not joy in him ? A soule truely cheerefull rejoyceth that God whom it loveth , should think it worthy to endure any thing for him . This joy often ariseth to a spirit of glory , even in matter of outward abasement ; if the trouble accompanyed with disgrace continue , the spirit of glory rests upon us , and it will rest so long , untill it make us more then Conquerours , even then when we seeme conquered : for not onely the cause , but the spirit riseth higher , the more the enemies labour to keepe it under , as we see in Stephen . With this joy goeth a spirit of courage and confidence . What can daunt that soule , which in the greatest troubles hath made the great God to be its owne ? Such a spirit dares bid defiance to all opposite power , setting the soule above the world , having a spirit larger and higher then the world , and seeing all ( but God ) beneath it , as being in heaven already in its head . After Moses and Micah had seene God in his favour to them , how little did they regard the angry countenances of those mighty Princes that were in their times , the terrours of the world ? The courage of a Christian is not onely against sensible danger , and of flesh and bloud , but against principalities , and powers of darknesse , against the whole kingdome of Sathan , the god of the world , whom hee knowes shortly shall be trodden under his feet . Sathan and his may for a time exercise us , but they cannot hurt us . True beleevers are so many Kings and Queens , so many Conquerours over that which others are slaves to : they can overcome themselves in revenge , they can despise those things that the world admires , and see an excellency in that which the world sets light by , they can set upon spirituall duties , which the world cannot tell how to goe about , and endure that which others tremble to think of , and that upon wise reasons , and a sound foundation , they can put off themselves , and be content to be nothing , so their God may appeare the greater , and dare undertake and undergoe any thing for the glory of their God. This courage of Christians among the Heathens was counted obstinacy , but they knew not the power of the spirit of Christ in his , which is ever strongest , when they are weakest in themselves , they knew not the privy armour of proofe that Christians had about their hearts , and thereupon counted their courage to be obstinacy . Some think the Martyrs were too prodigall of their bloud , and that they might have beene better advised ; but such are unacquainted with the force of the love of God kindled in the heart of his childe , which makes him set such a high price upon Christ and his truth , that he counts not his life dear unto him ; He knowes hee is not his owne , but hath given up himselfe to Christ , and therefore all that is his , yea if hee had more lives to give for Christ , hee should have them . He knowes he shall be no looser by it . Hee knowes it is not a losse of his life , but an exchange for a better . We see the creatures that are under us , will be couragious in the eye of their Masters , that are of a superiour nature above them , and shall not a Christian be couragious in the presence of his great Lord and Master , who is present with him , about him , and in him ? undoubtedly hee that hath seene God once in the face of Christ , dares look the grimmest creature in the face , yea death it selfe under any shape . The feare of all things flyes before such a soule . Onely a Christian is not ashamed of his confidence . Why should not a Christian be as bold for his God , as others are for the base gods they make to themselves ? 7. Besides a spirit of courage ( for establishing the soule ) is required a spirit of constancie , whereby the soule is steeled and preserved immoveable in all conditions , whether present or to come , and is not changed in changes . And why ? but because the spirit knows that God on whom it rests is unchangeable . We our selves are as quick-silver unsetled and moveable , till the spirit of constancie fixe us . We see David sets out God in glorious termes , borrowed from all that is strong in the creature , to shew that hee had great reason to be constant , and cleaving to him , He is my rock , my Buckler , the horn of my salvation , my high Tower , &c. God is a rock so deep , that no flouds can undermine , so high , that no waves can reach though they rise never so high , and rage never so much . When wee stand upon this rock that is higher then wee , wee may over-looke all waves , swelling , and foaming , and breaking themselves , but not hurting us . And thereupon may triumphantly conclude with the Apostle , That neither height , nor depth shall ever separate us from the love of God. Whatsoever is in the creature he found in his God , and more aboundant ; the soule cannot with an eye of faith look upon God in Christ , but it will be in its degree as God is quiet and constant , the spirit aimeth at such a condition , as it beholdeth in God towards it selfe . This constancy is upheld by endeavouring to keepe a constant sight of God , for want of which it oft fares with us , like men , that having a City or Tower in their eye , passing through uneven grounds , hils and dales , sometimes get the sight thereof , sometimes lose it , and sometimes recover it againe , though the Tower be still where it was , and they neerer to it thē they were at first . So it is oft with our uneven spirits ; when once wee have a sight of God , upon any present discouragement , wee let fall our spirits , and lose the sight of him , untill by an eye of faith we recover it againe , and see him still to be where he was at first . The cherishing of passions take away the sight of God , as clouds take away the sight of the Sun , though the Sunne be still where it was , and shineth as much as ever it did . We use to say , when the body of the Moon is betwixt the Sunne and us , that the Sunne is eclipsed , when indeed not the Sunne but the earth is darkned , the Sun loseth not one of its glorious beames . God is oft neere us , as he was unto Iacob , and we are not aware of it . God was neere the holy man Asaph , when hee thought him far off . I am continually with thee ( saith hee ) thou holdest me by my right hand . Mary in her weeping passion could not see Christ before her , hee seemed a stranger unto her . So long as we can keep our eye upon God , we are above the reach of sin or any spirituall danger . CHAP. XXXIV . Of confirming this trust in God. Seeke it of God himselfe . Sins hinder not : nor Satan . Conclusion and Soliloquie . § 1. BUt to returne to the drawing out of our trust by waiting . Our estate in this world is still to waite , and happy it is that we have so great things to wait for ; but our comfort is , that wee have not onely a furniture of graces , one strengthening another as stones in an arch , but likewise GOD vouchsafeth some drops of the sweetnesse of the things wee wayte for , both to encrease our desire of those good things , as likewise to enable us more comfortably to wayte for them . And though we should die wayting , onely cleaving to the promise with little or no taste of the good promised ; yet this might comfort us , that there is a life to come , that is a life of sight and sense , and not onely of taste but of fulnesse , and that for evermore . Our condition here is to live by faith and not by sight , onely to make our living by faith more lively , it pleaseth God when he sees fit , to encrease our earnest of that we looke for . Even here God waytes to be gracious to those that wayte for him . And in heaven Christ waytes for us , wee art part of his fulnesse ; it is part of his joy that we shall be where he is , he wil not therefore be long without us . The blessed Angels and Saints in heaven wayte for us . Therefore let us be content as strangers , to wayte a while till we come home , and then wee shall be for ever with the Lord ; there is our eternall rest , where we shall enjoy both our God and our selves in perfect happinesse , being as without need , so without desire of the least change . When the time of our departure thither comes , then we may say as David , Enter now my soule into thy rest . This is the rest which remaineth for Gods people , that is worth the waiting for , when we shall rest from all labour of sinne and sorow , and lay our heads in the bosome of Christ for ever . It stands us therefore upon to get this great Charter more and more confirmed to us ( that God is our God ) for it is of everlasting use unto us . It first begins at our entring into covenant with God , & continues not only unto death , but entreth into heaven with us . As it is our heaven upon earth to enjoy God as ours , so it is the very heaven of heaven , that there we shall for ever behold him , and have communion with him . The degrees of manifesting this propriety in God are divers , rising one upon another , as the light cleares up by little and little till it comes to a perfect day . 1. As the ground of all the rest , wee apprehend God to be a God of some peculiar persons , as favourites above others . 2. From hence is stirred up in the soul a restlesse desire , that God would discover himselfe so to it , as he doth to those that are his , that he would visite our soules with the salvation of his chosen . 3. Hence followes a putting of the soul upon God , an adventuring it selfe on his mercy . 4. Upon this , God when he seeth fit , discovers by his spirit that he is Ours ; 5. Whence followeth a dependance on him as ours , for all things that may cary us on in the way to heaven . 6. Courage and boldnesse in setting our selves against whatsoever may oppose us in the way , As the three young men in Daniel , Our God can deliver us if he will. Our God is in heaven , &c. 7. After which springs a sweet spirituall security , whereby the soule is freed from slavish feares , and glorieth in God as Ours in all conditions . And this is termed by the Apostle , not onely assurance , but the riches of assurance . Yet this is not so cleare , and full as it shall be in heaven , because some clouds may after arise out of the remainder of corruption , which may something over-cast this assurance , untill the light of Gods countenance in heaven for ever scatters all . There being so great happinesse in this neerenesse betwixt God and us , no wonder if Sathan labour to hinder the same , by interposing the guilt and hainousnesse of our sinnes , which he knows of themselves will worke a separation : But these upon our first serious thought of returning , will be removed . As they could not hinder our meeting with God , so they may cause a strangenesse for a time but not a parting , a hiding of Gods countenance , but not a banishing of us from it . Peter had denied Christ , and the rest of the Apostles had left him all alone . Yet our Saviour after his Resurrection forgets all former unkindnesses , he did not so much as object it to them , but sends Mary , who her selfe had been a great sinner , as an Apostle to the Apostles , and that presently to tell them that he was risen , his care would have no delay . Hee knew they were in great heavinesse for their unkindnesse . Though he was now entred into the first degree of his glory , yet we see his glory made him not forget his poore Disciples . Above all he was most carefull of Peter , as deeper in sinne then the rest , and therefore deeper in sorow . Goe tell Peter , he needs most comfort . But what is the message ? that I ascend not to my Father alone , but to your Father , not to my God onely , but to Your God. And shall not wee bee bold to say so after Christ hath taught us , and put this claime into our mouthes ? If once we let this hold goe , then Sathan hath us where he would , every little crosse then dejects us . Sathan may darken the joy of our salvation , but not take away the God of our salvation . David after his crying sinne of murther prayes , Restore unto me the Ioy of thy salvation , this hee had lost ; but yet in the same Psalme hee prayes , Deliver mee from blood O God , thou God of my salvation ; therefore whatsoever sence , reason , temptation , the law , or guilt upon conscience shall say , Nay however God himselfe , by his strange cariage to us may seeme to be , yet let us cast our selves upon him , and not suffer this plea to be wrung from us , but shut our eyes to all , and look upon God All-gracious and All-sufficient , who is the Father , the begetter of comfort , the God the Creator of consolation , not onely of things that may comfort , but of the comfort it self conveied through these unto us . Who is a God like unto our God , that passeth by the sinnes of the remnant of his people . This should not bee thought on without admiration , and indeed there is nothing so much deserves our wonderment as such mercy , of such a God , to such as we . Since God hath avouched us to be his peculiar people , let us avouch him ; and since he hath past his word for us , let us passe our words for him that we will be his , and stand for him , and to our power advance his cause . Thus David out of an enlarged spirit saith , Thou art my God , and I will praise thee , thou art MY God , and I will exalt thee . Whatsoever wee engage for God , wee are sure to bee gainers by . The true Christian is the wisest Merchant , and makes the best adventure . He may stay long , but is sure of a safe and a rich returne . A godly man is most wise for himselfe . We enter on Religion , upon these tearmes to part with our selves , and all , when God shall call for it . §. 2. God much rejoyceth in sinners converted , as monuments of his mercy , and because the remembrance of their former sinnes , wher 's them on to bee more earnest in his service , especially after they have felt the sence of Gods love , they even burn with a holy desire of honouring him , whom before they dishonoured , and stand not upon doing or suffering any thing for him , but cheerefully embrace all occasions of expressing obedience . God hath more worke from them then from others ; why then should any be discouraged ? Neither is it sinnes after our conversion , that nullifie this claime of God to be Ours . For this is the grand difference betwixt the two covenants , that now God will bee mercifull to our sins , if our hearts by faith be sprinkled with the blood of Christ. Though one sinne was enough to bring condemnation , yet the free gift of grace in Christ , is of many offences unto justification . And we have a sure ground for this ; for the righteousnesse of Christ is Gods righteousnesse , and God will thus glorifie it , that it shall stand good to those that by faith apply it against their daily sinnes , even till at once we cease both to live , and sin . For this very end was the Son of God willingly made sin , that we might be freed from the same . And if all our sins laid upō Christ could not take away Gods love frō him , shal they take away Gods love from us , when by Christs blood our souls are purged from them ? O mercy of all mercies , that when we were once his , and gave away our selves for nothing , and so became neither his , nor our owne , that then hee would vouchsafe to become ours , and make us his by such a way , as all the Angels in heaven stand wondring at , even his Sonnes not onely taking our nature and miserable condition , but our 〈◊〉 upon him , that that being done away , wee might through Christ have boldnesse with God as ours , who is now in heaven appearing there for us , untill he brings us home to himselfe , and presents us to his Father for his for ever . Thinke not then onely that wee are Gods and he Ours , but from what love and by what glorious meanes this was brought to passe ; What can possibly disable this claime , when God for this end hath founded a covenant of peace so strongly in Christ , that sin it selfe cannot disanull it ? Christ was therefore manifest , that he might destroy this greatest worke of the devill . Forgivenesse of sins now is one chiefe part of our portion in God. It is good therefore not to pore and plod so much upon sinne and vilenesse by it , as to forget that mercy that rejoyceth over judgement . If wee once be Gods , though wee drinke this deadly poison , it shall not hurt us . God will make a medicine , an antidote of it ; and for all other evills the fruit of them is by Gods sanctifying the same , the taking away sinne out of our natures ; so that lesser evils are sent to take away the greater . If God could not over-rule evils to his owne ends , hee would never suffer them . §. 3. I have stood the longer upon this , because it is the one thing needfull , the one thing wee should desire , that this one God , in whom , and from whom is all good , should be ours . All promises of all good in the new covenant , spring first from this , that God will be ours , and we shall be his . What can we have more ? and what is in the world lesse that will content us long , or stand us in any stead , especially at that time when all must be taken from us ? Let us put up all our desires for all things we stand in need of , in this right wee have to God in Christ ; who hath brought God and us together ; hee can deny us nothing , that hath not denied us himselfe . If he be moved from hence to doe us good , that wee are his , Let us be moved to fetch all good from him , on the same right that he is ours . The perswasion of this will free us from all pusillanimity , lowlinesse , and narrownesse of spirit , when wee shall think that nothing can hurt us , but it must break through God first . If God give quietnesse , who shall make trouble ? If God be with us , who can be against us ? This is that which puts comfort into all other comforts , that maketh any burthen light : This is alwayes ready for all purposes : Our God is a present , and a seasonable help . All evills are at his command to be gone , and all comforts at his command to come . It is but goe comfort , goe peace to such a mans heart , cheere him , raise him ; Go salvation , rescue such and such a soul in distresse . So said and so done presently . Nay , with reverence be it spoken , so farre doth God passe over himselfe unto us , that he is content himselfe to be commanded by us . Concerning the worke of my hands command you me : lay the care and charge of that upon mee . He is content to be out-wrastled , and over-powred by a spirit of saith , as in Iacob , and the woman of Canaan , to be as it were at our service . Hee would not have us want any thing wherein hee is able to help us . And what is there wherein God cannot help us ? If Christians knew the power they have in heaven and earth , what were able to stand against them ? What wonder is it if faith overcome the world , if it overcomes him that made the world ? that faith should bee Almighty , that hath the Almighty himselfe , ready to use all his power for the good of them to whom he hath given the power of himselfe unto ? Having therefore such a living fountaine to draw from , such a center to rest in , having all in one , and that one Ours ; why should we knocke at any other doore ? we may goe boldly to God now , as made ours , being bone of our bone , and flesh of our flesh . Wee may goe more comfortably to God , then to any Angell or Saint . God in the second person hath vouchsafed to take our nature upon him , but not that of Angells . Our God , and our Man , our God-Man is ascended into the high Court of heaven to his and our God , cloathed with our nature . Is there any more able and willing to plead our cause , or to whom wee may trust businesses with then he , who is in heaven for all things for us , appertaining to God. It should therefore be the chiefe care of a Christian , upon knowledge of what he stands in need of , to know where to supply all . It should raise up a holy shame and indignation in us , that there should be so much in God , who is so neere unto us in Christ , and wee make so little use of him . What good can any thing doe us if we use it not ? God is ours to use , and yet men will rather use shifts and unhallowed pollicies , then be beholding to God , who thinkes himselfe never more honoured by us , then when we make use of him . If we beleeve any thing will doe us good , we naturally make out for the obtaining of it , If we beleeve any thing will hurt us , we study to decline it . And certaine it is if wee beleeved that so much good were in God , we would then apply our selves to him , and him to our selves ; whatsoever vertue is in any thing , it is conveyed by application and touching of it ; that whereby we touch God , is our faith , which never toucheth him , but it drawes vertue from him ; upon the first touch of faith , spirituall life is begun . It s a bastard in nature , to beleeve any thing can worke upon another without spirituall or bodily touch . And it is a Monster in Religion , to beleeve that any saving good will issue from God , if we turne from him , and shut him out , and our hearts be unwilling . Where unbeleefe is , it bindes up his power . Where faith is , there it is between the soule and God , ( as betwixt the iron and the Loadstone ) a present closing and drawing of one to the other . This is the beginning of eternall life , so to know God the Father , and his Sonne Christ , as thereby to embrace him with the armes of faith and love , as Ours , by the best title he can make us , who is truth it selfe . Since then our happinesse lies ( out of our selves ) in God , we should goe out of our selves for it , and first get into Christ , and so unto God in him ; and then labour by the spirit of the Father and the Sonne , to maintaine acquaintance with both , that so God may be Ours , not onely in covenant , but in Com●…anion , hearkning what he will say to us , and opening our spirits , disclosing our wants , consulting and advising in all our distresses with him . By keeping this acquaintance with God , peace , and all good is conveyed to us . Thereafter as we maintain this communion further with him , wee out of love study to please him , by exact walking according to his commands ; then we shall feele encrease of peace as our care encreaseth , then he will come , and s●…p with us , and be free in his refreshing of us . Then he will shew himselfe more and more to us , and manifest still a further degree of presence in joy and strength , untill communion in grace , ends in communion in glory . But wee must remember ( as David doth here ) to desire and delight in God himselfe , more then in any thing that is Gods : It was a signe of S. Pauls pure love to the Corinthians , when he said , I seeke not yours , but you . We should seeke for no blessing of God so much as for himselfe . What is there in the world of equall goodnes to draw us away frō our God ? If to preserve the dearest thing we have in the world , we breake with God , God will take away the comfort we look to have by it , and it will prove but a dead contentment , if not a torment to us . Whereas if we care to preserve communion with God , we shall bee sure to finde in him whatsoever we deny for him , honor , riches , pleasures , friends , all ; so much the sweeter , by how much wee have them more immediately from the spring head . We shall never finde God to be our God more , then when for making of him to be so , we suffer any thing for his sake . Wee enjoy never more of him then then . At the first we may seeke to him , as rich to supply our wants , as a Physitian to cure our soules and bodies , but here wee must not rest till wee come to rejoyce in him as our friend , and from thence rise to an admiration of him for his owne excellencies , that being so high in himselfe , out of his goodnesse would stoop low to us . And we should delight in the meditation of him , not onely as good to us , but as good in himselfe ; because goodnesse of bounty springs from goodnesse of disposition , he doth good because he is good . A naturall man delights more in Gods gifts , then in his grace . If he desires grace , it is to grace himselfe , not as grace , making him like unto God , and issuing from the first grace the free favour of God ; by which meanes men come to have the gifts of God without God himselfe . But alas , what are all other goods without the chiefe good ? they are but as flowers , which are long in planting , in cherishing and growing , but short in enjoying the sweetnesse of them . David here joyes in God himselfe , he cares for nothing in the world , but what he may have with his favour , and what ever else he desires , hee desires onely that he may have the better ground from thence to praise his God. §. 4. The summe of all is this , The state of Gods deare children in this world , is to bee cast into variety of conditions , wherein they consisting of nature , flesh , and spirit , every principle hath its owne and proper working . They are sensible as flesh and blood , they are sensible to discouragement as sinfull flesh and blood ; but they recover themselves as having a higher principle ( Gods spirit ) above flesh and blood in them . In this conflicting state , every principle labouring to maintaine it selfe , at length by helpe of the spirit , backing and strengthening his owne worke , grace gets the better , keeping nature within bounds , and suppressing corruption . And this the soule ( so farre as it is spirituall ) doth by gathering it selfe to it selfe , and by reasoning the case so farre , till it concludes , and joynes upon this issue , that the onely way to attaine sound peace , is ( when all other meanes faile ) to trust in God. And thereupon he layes a charge upon his soule so to doe , is being a course grounded upon the highest reason , even the unchangeable goodnesse of God , who out of the riches of his mercy , having chosen a people in this world , which should be to the glory of his mercy , will give them matter of setting forth his praise , in shewing some token of good upon them , as being those on whom he hath fixed his love , and to whom hee will appeare not onely a Saviour , but salvation it selfe . Nothing but salvation ; as the Sunne is nothing but light , so whatsoever proceeds from him to them , tends to further salvation . All his wayes towards them leade to that ; which wayes of his , though for a time they are secret , and not easily found out , yet at length God will be wonderfull in them to the admiration of his enemies themselves , who shall be forced to say , God hath done great things for them ; and all from this ground , that God is our God in covenant . Which words are a stearne that rule and guide the whole text . For why should we not be disquieted when we are disquieted ? Why should we not be cast downe when we are cast downe ? Why should we trust in God as a Saviour ? but that he is [ our God , ] making himselfe so to us in his choisest favours : doing that for us , which none else can doe , and which he doth to none else that are not his in a gracious maner . This blessed interest and intercourse betwixt Gods spirit and our spirits , is the hindge upon which all turns : without this , no comfort is comfortable ; with this , no trouble can be very trouble some . Without this assurance there is little comfort in Soliloquies ; unlesse , when we speake to our selves , wee can speake to God as ours . For in desperate cases , our soule can say nothing to it selfe , to still it selfe , unlesse it be suggested by God ; Discouragements will appeare greater to the soule then any comfort , unlesse God comes in as ours . See therefore Davids art , hee demands of himselfe why hee was so cast downe ? The cause was apparant , because there was troubles without , and terrours within , and none to comfort , Well , grant this saith the spirit of God in him ( as the worst must be granted ) yet saith the Spirit , Trust in God. So I have . Why then , waite in trusting ? Light is sowen for the righteous , it comes not upon the suddaine , we must not think to sowe and reape both at once . If trouble be lengthened , lengthen thy patience . What good will come of this ? God will waite to doe thee that good , for which thou shalt praise him ; he will deale so graciously with thee , as he will deserve thy praise , he will shew thee his salvation . And new favours will stirre thee up to sing new songs : every new recovery of our selves or friends , is as it were a new life , and ministers new matter of praise . And upon offering this sacrifice of praise , the heart is further enlarged to pray for fresh blessings . Wee are never fitter to pray , then after praise . But in the meane time I hang down my head , whilest mine enemies carie themselves highly , and my friends stand aloofe . God in his owne time ( which is best for thee ) will be the salvation of thy countenance ; he will compasse thee about with songs of deliverance , and make it appeare at last , that he hath care of thee . But why then doth God appeare as a stranger to me ? That thou shouldst follow after him with the stronger faith and prayer , hee withdrawes himself , that thou shouldst bee the more earnest in seeking after him . God speakes the sweetest comfort to the heart in the wildernesse . Happily thou art not yet low enough , nor purged enough . Thy affections are not throughly crucified to the world , and therefore it will not yet appeare that it is Gods good will to deliver thee . Wert thou a fit subject of mercy , God would bestow it on thee . But what ground hast thou to build thy selfe so strongly upon God ? He hath offered , and made himselfe to be [ My God , ] and so hath shewed himselfe in former times ; And I have made him My God , by yeelding him his Soveraignty in my heart . Besides the present evidence of his blessed spirit , clearing the same , and many peculiar tokens of his love , which I daily doe enjoy ; though sometimes the beams of his favour are eclipsed . Those that are Gods , besides their interest and right in him , have oft a sense of the same even in this life , as a fore-taste of that which is to come . To the seale of grace stamped upon their hearts , God super-adds a fresh seale of joy and comfort , by the presence and witnesse of his Spirit . And shewes likewise some outward token for good upon them , whereby he makes it appeare , that hee hath set a part him that is godly for himselfe , as his owne . Thus we see that discussing of objections in the consistory of the soule , settles the soule at last . Faith at length silencing all risings to the contrary . All motion tends to rest , and ends in it ; God is the center and resting place of the soule , and here David takes up his rest , and so let us . Then whatsoever times come , wee are sure of a hiding place and Sanctuary . FINIS . HAB. 3. 17. Although the figge tree shall not blossome , neither shall fruit be in the Vines , the labour of the Olive shall faile , and the fields shall yeeld no meat , &c. yet I will rejoyce in the Lord , I will joy in the God of my salvation . PSAL. 91. 1. 2. Hee that dwelleth in the secret place of the most high , shall lodge under the shadow of the Almighty . I will say of the Lord , He is my refuge , and my fortresse ; My God in him will I trust . PSAL. 73. 26. My strength and my heart faileth , but God is the strength of my heart , and my portion for ever . An Alphabeticall Table of chiefe things in the fore-going Treatise . A. ACtions of man : what are the principles of them . Page 221 Admire Gods love . 479 Adventure of faith makes a rich returne . 490 Affections their conflict one with another . 79. How to be ordered , 104. In case of Gods dishonour no affection is excessive . 106 Affections , why they doe not alwayes follow the judgement , 377. God most to be affected . 498 Appearance of salvation in the countenance : whence , and why . 469 Application of mercy in particular ; necessary : reasons , 482. In the wicked it is a lye , 485. It is no easie matter to say , My God , 486. When it is right , 495. A shame not to improve it . 511 Arguments for faith to come to God. 418 Art in bearing of troubles . 64 Art in misery to think of matter of joy . 429 Assurance of Gods favour : what we should doe in the want thereof . 441 B Backe faith with strong reasons and arguments . 414 Beauty of a well-ordered soule . 135 Beauty of Christians works performed in season . 428 Bilneyes offence at a Preacher . 362 Blasphemy : temptations of blasphemy , and how checked . 350 Breach of inward peace : still looke at thy selfe therein . 149 Bookes all written to amend the booke of conscience . 67 C Casting downe , disquiets : why , 44. Remedies against casting downe . 46 Censure not Christians distempered : dangerous so to doe . 40 Change of nature , changeth all . 187 Changes must be fore-thought of . 128 Caution in fore-casting such changes . 120. Direrections for this fore-thinking of troubles . 121 Character of a good soule . 378 Christ is salvation clothed in mans flesh . 465 Christian Calling : what is the true ability to it : grace , not gifts onely . 405. Particular Calling : directions for it . 408 Combats spirituall , how discerned from that of common grace and light . 83 Comfort in the Churches troubles , 411. and 471. Comfort amisse sought in sanctification , 28. Yet to have and hold comfort , grow up in holinesse . 30 Comforters in way of humanity , many , few in way of Christianity , 227. Graces necessary in a good Comforter , 230. Method of comforting . 231. A sinne , not to comfort the afflicted , 235. How comfort tendered doth no good : miscarriages therein . 238 Communion with God to be sought , and how Christians have continuall ground of it . 429 Communion of friends , in watching over one another . 2●…5 . In comforting one another . 218 Complaine of thy selfe , not of God , nor others . 74 Concupiscence not severely censured by Papists . 153 Condition of life : none wherein we may not exercise some grace . 146 A man can be in no condition , wherein God is at a losse and cannot help him . 265 Confidence in our selves , how chased away . 243 Confidence for mercies : warranted to us as well as to David , or others . 431 Conflict of grace and corruption much cast us downe : 386. Should make us trust in God the more . 387 Conflicts in mans soule : kindes and degrees of them . 78 Conscience not cleare brings disquietnesse . 30 Constancy , how it quiets the spirit . Consideration : the best objects of it . 186 Contentment , to be framed to our selves , and how . 123. It is a speciall meanes of quieting the soule . Ibid. Continuance of sinne : or sinnes of continuance dangerous . 359. And how to be dealt withall . 360 Corruption how farre curbed or repressed by God. 171 Corruptions remaining in an holy heart are naturall , they would not be controlled . 150 , And what followes . 157 Courage , a meanes to stablish the soule . Court of conscience in man , 51. Why wee are so backward to keepe this Court. 57 D Deale with thy selfe in all afflictions , to get quietnesse . 115 Death : comfort in the houre of it . 402. In the estate after death . 403 Delay not the praising of God. 446 Defects in life rise from defects in trust . 333 There is a supply for all our defects . 391 Deordination of nature to be lookt upon , and how . 166. Most needfull so to doe . 168 Deniall of our selves necessary ; wherein . 140. Notes of it . 142 Desertion ; then Christ should be put betweene God and us . 509 Despaire of mercy ; no cause of it . 565 Desperation may be , where is onely a generall apprehension of mercy . 483 Difference betweene a carnall Christian and another . 437 Discouragement in affliction , incident to Gods owne people . 11. Causes hereof in our selves ; privative . 21. Positive . 23. Wee are apt to cast downe our selves . 41. Reasons against discouragement ; the hurt that comes by it . 46. It crosseth our owne principles . 54. In case of discouragement we should not thinke too much on our corruptions . 95. A godly man knowes how to carry himselfe in discouragements . 78 Disquieted wee may be for that , which it is not a sinne to be disquieted for . 91 Disquietnesse ; three notes of that which is not befitting . 92 Disquietnesse for sin ; when it exceeds measure . 94 Disquietments proper to the soule , beside those of the body . 108 Distrust , the cause of all disquiet . 252 Distempers fall , if arraigned before reason : 53 Doubting ariseth of Popish doctrine of works . 29 Duty more to be thought of , then comfort . 422 Duties to be don with united forces , or spirits 30 E Eloquence of Ambrose converted Austine . 196 Election , not knowne , no hinderance to our trust in God. 489 Enemies of the Church : comfort against them . 412 Envie not their prosperity . 474 Estate of a Christian , how to be judged . 26 Event of things not to be too much forecasted . 39 Evidence of faith more constantly upholds the soule , then evidence of sight . 532 Evill in an holy Christian , not to be too much lookt upon . 38. Nor evills of the time . 39 Evills of sinne . 87 Excellencies of God to be branched out for our severall uses . 508 Exercise of grace preserves the soule . 249 Experiments of God , treasured up in the heart , would much help faith . 529 Experiences to be called to mind . 312. And communicated to others . 313 Extremities whereinto the godly are suffered to fall : and why ? 310 Evills that are outward , how remedied . 593 F Faith must own God specially . 480. And why . 482. It relyes on a double principle . 299. Why so requisite in Christians . 301. It is stil shaked by the devill and wicked ones . 17. It must have price set on it : and how this may be . 315. 317. In us no seeds of faith , as of obedience . 332 Fancy to be quickly limited and restrained . 189. The proper use of it . 193 Favour of God : how to preserve the sence of it . 525 Failings pardoned , where is no malicious intention . 424 Former favours make the soule more sensible of contrary impressions . 4 Friends living , spirituall priviledges by them , 221 Friends departure : comfort in it . 408 G Galeacius Caracciolus , how converted . 196 God makes every man a governour over himselfe . 67 God still left to a good heart for comfort , when all others faile . 247 God onely is the fit object of trust . 264 God cannot ( out of Christ ) be thought on comfortably . 267 God is some mens God specially . 477. Hence is the spring of all good 481. When we prove this to our soules . 495. Tokens of it , 501. Comfort by it in extremities . 505 Gods presence sweetneth all places and estates . 2 Gods glory more to be regarded then our owne good . 420 God is many salvations to his people . 464. A Rock not to be undermined . 464 Godly men , when best disposed . 114. They can cast restraint on themselves in distempers . 63. Can make a good use of privacy . 65 Great ones , in most danger . 60. And why . 224 Greatnesse of finne may encourage us to goe to God 355 Griefe gathered to a head , will not be quieted at the first , 5. It casteth downe , as joy lifteth up . 50. How to be mitigated , 216. Griefe faulty , when . 94. Even godly griefe is to be bounded : 97. How it is to be ordered aright . 100 Griefe for sinne : why wee want it so much , 372. What we must doe in the want of it , 382. It is not all at first . 383 Griefe of contrition , and of compassion . 101 Growth in laying claime to God. 488 Guard over the soule to be kept . 170 H Hatred of sinne , a good signe of grace : notes of it . 380 Heart of man not easily brought unto God. 254 Heart to be most watcht , and kept in temper . 42 Heart , though vile , shall be fitted for God , comfort , and glory . 390 A Heart enlarged to praise God , is the chiefe deliverance . 439 Heart of Christians first cheared by God , then their countenance . 468 Help by others in discerning our estates . 287 Help : where none is , yet trust in God. Ibid. Holinesse of God no discouragement to true Christians , in their many infirmities . 392 Hope , the maine support of a Christian , 263. The difference of it from faith , Ibid. It quieteth the soule . Hope most in a hopelesse estate : two grounds . 301. and 491. Houre of mercy not yet past , if yeelded unto . 368 Humbled persons comforted . 370 To humble us , God need not goe without us to fetch forces . 109. And wee need goe no surther then our selves . 151 I Idle life is ever a burthen to it selfe . 32 Idlenesse is the houre of temptation . 190 Imagination and opinion , the cause of much disquiet . 176. How it hurteth us . 183. How sinfull imaginations worke upon the soule . 181. The remedie and cure of this evill . 183. Opportunities of helping it to be sought and taken . 195. How it may be made serviceable in spirituall things . 198. Not impossible to rule our imaginations , 210. Misconceits about them 212 Immanuel : a name of nature , and of office . 478 Impediments should not discourage Christians . 389 Impudencie in wicked men , more then in devills . 522 Inclinations of soule to the creature should be at first subdued . 328 Instinct supernaturall leades the godly unto God. 418 Interest in God , the ground of trusting in him . 477 Ioy and praise help each other . 430 Ioy stilleth the soule . Jbid. Iudgement and reason well employed , will raise up a dejected spirit . 51 L Large faith , and large object should be shaped together . 519 Latimers three prayers , all granted . 433 Law of God ( extent and spiritualnesse of it ) to be considered . 168 Least mercy of God must be prized . 450 Liberty Christian may not be unknowne , nor yet abused . 32. 114. Life of a Christian , a life of trouble . 107 Life of Christians , a mixture of good & evill . 428. Hid. 515 We Lose our selves most , by yeelding most to our selves . 60 Love such things , as can returne love . 122 Love of God to be lookt at , in every mercy . 446 Love-tokens from God , arguing he is ours . 501 Love of God , not to be questioned : grounds . 298 Luther assured of a particular mercy in prayer . 433 M Massacre of France terrible afterward to the King. 66 Meanes , whether relyed on , or no. 343 Mercy of God must not bee limited by mans sinnes . 358. It is Gods name , he pleads for it . 535 Moone in the change , neerest the Sunne : so wee to God , in greatest dejection . 18 Motions of sinne to be at first crushed . 129 Murther of the tongue . 19 N Nature of man , since sin came in , subject to misery and sorrow . 9. proved . 10. applyed . 11 Natures favourers , enemies of grace . 164 Nature divine , the onely counter-poyson of sin . 172 Naturall righteousnesse in Adam . 155 Naturall sinnes in us , voluntary too . 161 O Objects of Religion or conversation , not to be substituted . 319 Offence against God , takes not away trust in God. 253 Omission of duties breeds trouble to the soule . 34 Opinions of others not to be too much heeded . 37. 124 Opposition to sin , in the godly is universall . 88 Over-joying in outward comforts , breeds trouble . 35 Outward things , no fit stayes for the soule . 321. 325 P Passions conflict one with another . 78 Passions not to be put to our troubles . 124 Passions hid till drawne out : and how this is , 126 Peace the Epitome of all good . 138 Perseverance in grace warranted , and how . 388 Portion of the godly is God alone . 517 Power that wee have over our selves , is of God. 243 Prayer needfull to keepe our selves in temper . 62 Prayer heard : signes of it . 453 Prayer and praise depend each on other . 422. 455 Praise in trouble more minded by the godly then their delivery . 420. Special times to praise God 425. No easie matter to praise God aright . 439. conditions . 448. motives . 459. meanes of performing it . 459 Prepare for an alteration of thy estate , and spirit . 40 Presence of God with his in worst times , what it doth for them . 426 Pride must ever be taken downe , though the spirit be dejected . 61 Pride and passion , mischievous . 58 Promises of God , what they are in divers respects . 296 Promises are not all reserved for heaven , but partly verified on earth . 434 Propriety in God chiefly to be laboured for . 483 Providence of God makes all good to us , as himselfe is good . 267 It is a speciall stay of our faith . 270. What God is , he makes good by providence . Ibid. Graces to be exercised in observing divine providence . 278 R Reall praises of God , necessary . 451 Real things put out troublesom thoughts . 185 Reason for sinne : none at all . 415 Reasons of a godly man , are divine . 417 Relations wherein wee stand to God , must be all answered : and how . 307 Relapses pardonable and curable . 366 Repentance begins in the love of God. 197 Resolution necessary in Christianity . 442 Want of it breeds much disquiet . 34 Resolution firme & peremptory , to be assumed . 256. renue it . 258. and that quickly . 260 S Salvations of God , plentifull and manifold . 464. To be thought upon in trouble . 466. The golden chaine of it . 484 Satan and his instruments , still casting-down the godly . 14 Satans cunning in divers humours of Christians . 26. To discourage those whom God encourageth . 536 Satans study to unloose the heart from God. 335 And to divide betwixt God and us . Selfe-deniall requisite to praise God. 440 Selfe , what in the godly : and what in others . 110 Signes of a good estate . 28 Sicknesse : comfort in it . 397 Sin ever unreasonable , amidst seeming reasons 56 Sinne is the greatest trouble . 400. Avoyd not trouble by sinne . Ibid. Sinne sweet in committing , bitter in the reckoning . 353 Side with God in evill times . 503 Sight of God not alwayes alike . Reasons of it . 532 Soliloquies of speciall use . 220 Solitarinesse ill for afflicted ones . 236. Intolerable to the wicked : why . 66 Sorrow weakens the heart . 44 Sorrow not required for it selfe , as sorrow . 370. No sorrow can make satisfaction . 371. Dangerous to desire it over-much . 375. Popery in it . Comfortable degree of sorrow for sinne , when . 378 Soules most constant estate in respect of sinne . 577 Soule to be cited , and pressed to give accounts . 59 Soules excellency , in reflecting on it selfe , and judging all its issues . 68 Soule debased by wicked men 70 Soule should be first set in order . 73 Soule needs something beside it selfe to uphold it . 110 Soules temper when right . 97 Soule , though over-borne a while , gets free againe . 262 Soule , if gracious , most sensible of the want of spirituall meanes . 6. Knowes when it is well with it , when ill . 7 Superstition : the force of it . 182 Symmetrie of soule most lovely , 137 T Temptation divine , what it is . 13 Thanks then best , when it tends to praising . 447 Thanks should be large . 448 Thankfulnesse never without some taste of mercie . 453. It is a speciall help in an afflicted condition . 453. Excellent use of it . 462 Thoughts to be set in order every morning . 202. Are not free . 203. Danger of that opinion . 208 Thoughts of praise should be precious to us . 430 Titles : empty titles of goodnesse bring but empty comfort at last . 523 Our Title in God to be maintained against all cavills . 530 Trade of conversing with God , the richest in the world . 443 Triall of trust , whether it be right . 337 Troubles outward , appointed to help the soule inwardly . 68 Trouble inward : three-fold miscarriage of it , 92 Trust is the meanes to bring God and the soule together . 264. To settle trust , know the minde as well as the nature of God. 295. Trust must answer the truth of God. 300. Directions about trusting . 303. Whether we may trust to friends , riches , or helps . 318. A sinne so to doe . 323 Trust it selfe not to be trusted in . 326 Trusting should follow Gods order of promising . 330 Tryall of our selves exceeding necessary . 127 V Victory over our selves : signes of it . 142. How it may be obtained . 147 Vniformity necessary in the lives of Christians . 139 Vnthankfulnesse to God , most sinfull . 445. Detestable to God and man. 455 Vnworthinesse may not keepe from God. 489 There is a sanctified use of all troubles to Gods children . 250 W. Wayting on God , a necessary duty . 435. What it is to wayte . 437. Be ever in a wayting condition . 529 Wayting difficult . Helps to wait on God. Will of man hath a soveraignty . 162 Will of the godly , conformable to Gods will 421 Worldly good hath some evill , and worldly evill hath some good . 132 Y. Yet not in hell , not at worst , a mercie , and undeserved . 425 Youth to be curbed quickly . 61 FINIS . Notes, typically marginal, from the original text Notes for div A12198-e280 John 〈◊〉 : 2 Cor. 4. 〈◊〉 . Ps. 95. ult . Deu 28. 65 Tua praesentia Domine Laurentio ipsam craticulam dulcē fecit . Judg. 7. 10. 2 Pet. 10. Heb. 7. 2. Praemium ante praemium . Ho●…it in Gen. Respondit , divinas consolationes Martyrum se sensisse . Robur hostium apud Deum . Ego miserrimas curas , quibus te consumiscribis , vehementer odi . Quod sic regnat in corde tuo , non est magnitudo causae , sed ma gnitudo in credulitatis nostrae . Si causa salsa est , revocemus . Si vera , cur facimus illum tantis promissis mendacem ; I ucta●… contra teipsum maximum hostem . 2 Cor. 1. ult . Notes for div A12198-e3680 1. verse 1. 2. verse 2. Quest. Answ. verse 3. verse 4. verse 7. verse 8. Vers. 10 Obser. 1. Obser. 2. Reason Acrius urgent quae necessitatis sunt , quam quae spectant ad voluptutem . Obser. 3. Parts . 1. 2. 1. 2. Obser. 1. 1. Christ the Head was a man of many sorrowes . 2. The Church hath beene and is full of sorows . 3. The members of the Church have been and are ful of crosses . Acts 14. 22. Vse . Obser. 2. Reas. 1. 2. 3. Outward causes of disconragement . 1. God himselfe . A divine temptation , what . Mat. 27. 46 2. In regard of Satan , who is all for casting downe . The devill envies our happinesse first , and last . 3. Satans instruments , who are al for casting dovvne . Psa. 35. 13. Psal. 39. 1. verse 3. Mat. 4. This was preached in the beginning of the troubles of the Church . Gen. 22. 14. Quest. Vers. 10 A murther of the tongue . 1 Iudg. 24. Iudges 7. 4. Discouragement comes from our selves . Simile 5. A deluded fancy causes disquietnesse . 2. Causes privative , of discouragement in our selves . 1. Ignorance in the understanding . 2. Forgetfulnesse causeth discouragement . 3. Not duely prizing of comforts . Iob 15. 11 4. A childish peevishnes . Gen. 16. 1 Kings Ionah 4. 9. Ier 31. 15. 5. False reasoning , erroneous discourse . A double cunning of Satan , according to the humour of his patients . 6. A fals method and order in judging of our estates 2 Pet. 1. Mat. 13. 20 Eph. 1. 13. 1 Iohn 4. 19. 1 Iohn 4. 20. Comfort sought in sanctification . Phillip . 3. Psal. 24. 3. Rom. 8. 39 To have and maintaine true comfort , we must grow up holinesse . 8. Want of a cleare conscience raises tumults in the soule . Psal. 51. Gal. 6. 16. Ignorance of our Christian liberty . Danger of abusing Christian liberty . 10. Want of imployment . 11. Omission of offices and duties of love . Rom. 13 8 12. Want of resolution in good things . 1 Kings 18. 21. Iames 1. 6. When mē lay up too much comfort in outward things . Prov. 30. Mich. 2. 10 Psal. 39. 2. Too much relying upon the opinions of others . Sic leve sic parvum est animum quod laudis avarum , subruit aut reficit . Job . 1 Sam. 1. 14. 3. Too much looking and poring on evils , in our selves & abroad . Philip. 4. 4 Vse 1. Vse 2. Obser. 1. Joh. 14. 1. Vse . Obser. 2. Luk 18. 13 Reason . How sorrow doth weaken the soule . 1. 2. Eccles. 4. 10 Vse . How to prevent casting downe . Pro. 12. 25. Matt. 11. Obser. 1. Reason . Remedies against casting downe & disquieting Reasons against discouragement . 1. It indisposes to all good duties . 1. Thess. 5. 2. It Wrongs God , making us thinke amisse of him . 3. It makes a manforget former blessings , &c. 4. It makes us unfit to receive good . Iames 1. 21. 5. It hinders beginners comming into Gods wayes . 1 Pet. 3. Mat. 5. 24. Exodus 9. Vse . Obser. 1. The court of conscience in man. Iudgement must passe first or last without or within upon us . Reason Distempers fall downe , when they are arraigned before Reason . Want of consideration , raises and maintaines our distempers In discouragement , we crosse our own principles . Corruption of the heart sets the wit a worke . 1 King. 22 Acts 24. 25 The soules expostulation . Blaspheming vvhence . A lesson for young men . Sin is unreasonable so much the more , as without reason , it pretends reasons . Psal. 50. Reas. 1. Why wee are so backward to keepe court in our selves . Proverbs 2. Irksomenesse of labour . 1 Cor. 11. 31. 3. Pride . Mens mihi pro regne . Jonah 4. Esther 5. Fa●…it ira nocentes . Obser. 2. 1 Sam. 2. 24. Pro. 29. 15. Psal. 82. 6 , 7. 2 Sam. 24. 4. Prov. 30. 9. Esther 6. 1. Lam. 3. 27. Quest. Answ. Domine libera me a male homine meipso . Obser. 3. Exod. 15. 5 2 Sam. 17. 23. There is an art of bearing troubles . Obser. 4. The cause why vvicked men cannot endure solitarinesse . As Charles the ninth after the Mas●…cre in France . Thuanus li. 57. Somn●… post casum San●…tholomaeum nocturni horrores plerumque interrumpebant & rursus adhibiti sympl oniaci expergefacto conciliabant . Ideo scribantur omnes libri ut emendetur unus . Obser. 5. Iudges 9. Mat. 25. 21 Pro. 16. 32. Obser. 6. All outward troubles are for to helpe the soule . Psalm . 32. Job 1. 2. Sam. 17. 23. We should set the soul first in order . Obser. 7. Jam 1. 13. 1. Sam. 16. Matt. 27. 3. Ephes. 4. 〈◊〉 Obser. 8. Obser. 8. 1. 2. 3. Major sum , & ad majora natus quam ut corporis mei fim mancipium . Senec. 2. Kings 12. 2. 4. 5. Quest. 2. 3. 4. 5. 6. Evils of sinne . 1. 2. 3. 4. 7 Psal. 66. 18 Psal. 119. 5 1 Ioh. 3. 9. Vse . Obser. 9. Quest. Answ. 1 2. 3 Quest. Answ. 1 Luk. 23. 42 2 Psal. 118. 24. 1. Thes. 5. 16. 3. Quest. Answ. Jude 23. 1. Right grief , hovv raised . Levit. 16. 29. 2. Ierem. 9. 1. Si nil curarem , nil orarem . 2. Griefe to be bounded . 1. When our affections are pliable 2. Whē fit to have communion with God. Gen. 22. 5. 3. When our affections are suber ▪ dinate . 4. When our affections become graces . 5 When fit to perform duties . In case of Gods dishonour , exceeding affection is no excesse . Cant. 25. 1 Sam. 6. 12 The life of a Christi●… an is a life of trouble . Ioh. 11. 13. Obser. 1. Obser. 2. 1 Cor. 10. 22. Obser. 3. Vnitas ●…te unionem . 1. Changes must be fore-thought of Quae alii diu patiendo levia faciūt , sapiens levia facit diu cogitando . Ioh. 16. 33. Heb. 4. 9. Rev. 14. 13. Caution . 1 Sam. 27. 1 2. Col. 3. 1. & 5. 3 2 Sam. 12. 9 Mat , 26. 72. Luke 22. 3. Iob 1. Aperta perdunt odia vindictae locum . Solve Le●…nem & senties . 4. 5. We must crush the first motions of sin . Psal. 4. Psal. 73. 22. 6. Iam. 2. 5. 7. Anima nunquam melius agit , quā ex imperio alicujus insignis affectus . Math. 11. 29. 1 Cor. 14. 33. There must be an uniformity in the lives of Christians . 8 Christians must deny themselves Ioh. 12. 43. Mat. 19. 22 Mat. 13 22. Rom. 8. Mic. 6. Quest. Answ. 1. 2 Kings 10. 16. 2. 3. 4. 2. Sam. 12. 4. 5. 6. Object . Answ. Job 〈◊〉 . 7. Neh. 2. 3. How to get the mastery of our selves . Te vince & mundus tibi victus est , &c. Rom. 7. Psal. 51. Gen. 19. 9. 1 Sam. 24. 6 Psal. 30. 6. Most of the most dangerous opinions of Popery , as Justification by works , state of perfection , merit , satisfaction , supererogation , &c. spring frō hence that they have sleight cōceits of cōcupiscence as a condition of nature ; Yet some of them as Michael Bayns professor at Lovane , &c. are sound in the point . Answ. Gen. 1. 1 2. 3. Quest. Answ. Nemo se palpet de suo , Satan est , &c. Aug , Suspira●…a ligatus , non ferro aliqu●… , sed mea ferreavolūtate , vellē meum tenebet ini●…icus & inde mihi catenam secerit , Aug. Confess . Quicquid si●… imperavit animus , 〈◊〉 . Seneca . C●…sset voluntas propria & non erit infernus Ephes. 3. 18 Sixefold duty in respect of naturall corruption . 1. 2. Evills of not bewailing our corrupt nature . 1 2. 3. 4. 5. 3. Rom. 7. 9. Iob 42. 6. 4. Caution . 5. 6. 2 Cor. 12. 8 Ezek. 36. 25. 27. Zach. 13. 1. 2. 3. 4. Sinfulnes and vanity seated in the imagination is a cause of much disquiet . Act. 28. 22 Dan. 36. How sinfull imaginatiōs work upon the soule . Matt. 15. 9 Esay 1. 12. The 1. remedy for hurtfull imaginations . 2. Cor. 10. 5. 2 Psal. 39. 6. Luke 15. 9. Pro. 23. 5. 3 Mat. 12. 35. Ma'a mens , maltis animus . 1 Sam. 24. 13. 1 Cor. 13. 5 Mat. 22. 27 2 Kings 2. 20. Esay 59. 5. Gen. 6. 5. 5. Zach. 12. 10. 1 Pet. 18. Luk. 19. 47 Bernard . 6. Ephes. 5. 15 Ier. 4. 14. 7. Phil. 4. 8. 8. Eccles. 1. 2. Iob 31. 1. Pro. 17. 24. Praeclara cogitatio . Beza in his life . Doctrinae praedestinationis incipit a vulneribus Christi . 2. Tim. 1. 9 Eccles. 12. 10. Luk. 10. 32 Pro. 15. 15 1 Cor. 2. 9. Est atiquid quod ex magno viro vel tacente proficias . 9. Object . Answ. Imaginations and thoughts not free . 2 Cor. 10. 5 1 Cor. 14. 25. 1. 2. 3 Job 27. 12. Ioh 6. 46. Similitude mater errorum . Eph. 4. 22. 1 Tim. 6. 9. Prov. 19. 2. Ioh. 4. 24. Object . Answ. Not impossible to ●…ule the imagination , and how . Misconceits about imagination , to be avoided . 1. 1. Thess. 5 22. Act. 26. 24. Mat. 11. 19 2. Eccles. 7. 17. 1. Cor. 3. 16 , 17. 3. This a very pertinent doctrine , and why . Laesa phantasia . Divers principles of mans actions . 1. 2. 3. 4. 5. There is a helpe for us against troublesin others Pro. 17. 17. 1. 2. 3. 1. Sam. 2. 25. Pro. 14. 14. Ideo amicus deest quia nihildeest . Prov. 29. 1. Iob 2. 12. Iob 6. 14. 1. 2. 3 Luk. 1. 41. Graces necessary in dealing with another . 1. 2. 3. 1. Cor. 13. 6. Act. 13 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non est I de ●…re , si quid ferendam est , & probare si quid probanduns non est . Further directions . 3. Acts 16. 31 Col. 3. 14. Psal. 41. 1. 1. Thess. 5. 14. Ezek. 34 4 Si illatas molestias lingua dicat , a conscientia dolor emanat , vulnera enim clausa plus cruciant . Greg. Mat. 4. Gen. 3. Eccles. 4. 9. 1. 2. 3. Solatium vitae , haeere cuipectus aperias . Ambros. 2. Sam. 1. 20. Phil. 2. 27. Miscarriages in the party that needs to be comforted . 1. 2. Sam. 23. 15. 3. Iob 2. Quest. Quest. Answ. Ergone it a liberi esse volunt , ut nec Deum volunt habere Dominum ? Aug. de Spir. & Lit. Iohn 15. Certum est , nos velle cū volumus , sed ille facit ut velimus . Aug. Duties . 1. 2. Obser. 1. 2. Rom. 8. 28. 3. 4. Iam. 5. 17. 5. Gen. 8. 11. Object . Answ. Trust in God , tho an offended God. Psal. 97. 10 6. Vnde hoc montrum , & quare istud ? Aug. Confess . Non ex toto vult non ex toto imperat , in tantum non sit quod imperat , in quantum non vult . 7. Esay 26. 3. Ephes. 6. 10. Psal. 80. 19 Animus aeger semper errat . 8. Jussisti Domine & sic est , ut omnis inordinatus affectus sibi sit poena . Aug. Gen. 3. God and the Soule must be brought together by trust . Ionah 1. 17 Dan. 3. Esa. 28. 29. 1. 2. 3. 1 Cor. 5. 19. 4. 5. Exo. 34. 6. Exod. 33. 16. 1. 2. 6. 7. What God is , hee maketh good by providence . Deut. 19. 5 Prov. 21. 1. Ps. 135. 6. 1. 2. Intimior intimo nostro . 3. 4. Psal. 125. 3 Deus est prima causa cujuscunque non esse . Esther 6. 1. Divinum consilium dum devitatur impletur , humana sapientia dum reluctatur comprehenditur . Greg. Ex. 10. 11. Psal. 39. 9. Lev. 10. 1 , 2. Psal. 73. 1. 2. Voluntas Dei , necessitas rei . 2 Sam. 15. 26. 1 Sam. 3. 18. Acts 21. 14 Vox vere Christianorum . Rev. 6. 10. 3. Propria voluntas Deū quantum in ipsa eximit . Prov. 3. 6. Esa. 48. 10. 4. Quest. 1. Answ. Summa ratio quae pro religione sacit . 2. 3. Nimis angusta innocentia ●…st ad legem bonam esse . 5. Sententia boni viri . 6. 7. 8. Phil. 2. 4. Dan. 3. There must be a discovery of the mind of God , as well as of his nature . 1. 2. 3. 4. 5. Rom 8. 39. Heb. 13. 8. 1. 2. 3. 4. 5. Psal. 19. 7. Trust must answer the truth of God. Why saith so requisite in Christians . 1. 2. 3. 4. Iere. 31. 3. Mat. 9. 20. Directiōs about trusting . 1. It must be by divine light . Esa. 54. 13 2. By subduing and changing the will. 3. By carying the whole soule to God. 4. By putting cases to our selves . Psal. 3. 6. Psal. 46. 3. Psal. 27. 3. 5. By fitting the promise to every condition of our lives . 6. By trusting in God alone . 7. 1. 2. 3. 4. 5. 8. By trusting God for all things in all times . 9. By trusting God when it sees no helpe . 2 Cor. 5. 7. Why God suffers his children to fall into great extremities . 1. 2. 3. 4. Christians should trust God most in the worst times . Esa. 50. 10 1. Psal. 31. 7. 2. 10. By calling to minde former experiences of Gods love . Psal. 22. 4. Psal. 9. 10. Psal. 119. 140. Psal. 12. 6. Christians should cōmunicate their experiences . Psal. 66. 19 Ps. 142. 7. 11. By walking in the wayes of God. 12. By setting a high price upon Faith. 1 Pet. 1. 7. Luke 17. 6 Hos. 8. 12. The meanes to get an high esteeme of Faith , is to undervalue all things else Object . Answ. 1. 2. Iames 1. 8. Luk. 16. 13 Ioh. 5. 44. Psal. 30. 6. 1. 2. Psa. 62. 10 Jere. 17. 5. Eccles. 1. 2. Eccles. 12. 13. 1. 2. Esa. 47. 10 3. 4. We should labour to subdue the first inclination of our soules to the creatures . 1 Cor. 13. 11. 13. Our trusting should follow Gods order of promising . Eph. 1. 20. Defects in life rise frō defects in trust . Sathans study is to unloose our hearts frō God. Heb. 3. 12. What trust in God is . The tryall of trust . 1. It can and is willing to endure tryall . Psal. 39. 7. 2. It looks to all the promises . Fides non eligit objectum . 3. It makes the soule bold , 1. 4. yet hūble . Motus ex indigentia ▪ 5. Trust is dependant 6. and obsequions . Phil. 2. 12 , 13. Heb. 12. 5. 1 Pet. 4. 7. It serveth Gods providence in the use of meanes . Tim. 5. 5. Gen. 2. 2. Dan. 5. 23. Pro. 30. 25 8. It runnes not before God. 9. It stills and quiets the soule upon good grounds . Psal. 29. 2. Nihil est tentatio vel universi mundi & totius inferni in unum conflata , ad eam qua Deus contrarius homini ponitur . Luther Tentatio blasphemiarum . Ion. 2. 4. Isay 50. 10 Esa. 63. 16 2 Cor. 1. 4. Object . Answ. 2 Cor. 5. 21 Psal. 38. Object . Answ. Mic. 7. 18. Psal. 51. Rom. 5. 17 Gods mercy not to be limited . Isay 55. 8. Zac. 13. 1. Isay 55. 8. Sinnes of continuance dangerous . How to deale with such , as have lived long in sinne . Bonitas invicti non vincitur , & infinita miserecordia non finitur . Fulgent . Cavendu●… est vulnus , quod dolore curatur . Rom. 3. 26. Ier. 3. 2. Object . Answ. Object . Answ. Luke 15. Caution Object . Answ. 1. Sorow not required for it selfe : as sorow . Ans. 2. The greatest sorow can make no satisfaction for sinne . Ans. 3. Causes of our want of griefe for sinne . 1. Want of consideration . Vse of crosses . 2. Want of a divine worke . 3. A kinde of doublenes of heart . Selfe-deniall . 2 Cor. 7. 10. 4. 5. Because God sees not griefe so fit for one disposition as another . Earnest desire of too much sorow for sin dangerous . Mr. Leaver . Caution The most constant state of the soule , in regard of sinne . Quest. Answ. 1. 2. 3. 4. A never-failing character of a good soule . 5. Quest. 1. When the soule is sufficiently humbled . 2. Feare is the awbād of the soul 3. 4. 5. How to know that we hate sin rightly . 1. 2. 3. 4. What wee must doe in want of griefe for sinne . 1. 2. Isay 63. 3. Al a Christians grief is not at first . Griefe arises not alwayes frō our poring on sinne . 4. That there may be a spice of Popery in this our earnest desire of much griefe . The scope of this discourse of griefe . Mat. 5. That the great conflict in us betwixt grace and corruption doth also much cast us downe . Proximorum odiae sunt acerbissima . Rom. 7. Rom. 7. That the sight and sense of this sharpe conflict , should cause us to trust the more in God. Object . Of pe●…severance to the end , answered . Answ. Pet. 2. Object . Answ. Zach. 4. 7. Psal 95. Object . Answ. Ephes. 5. Object . Answ. Object . Answ. 1. 2. 1. For outward evils . Amaziah . 2. For the miseries of this life , of our nature and condition . Psal. 116. Iob 6. 15. Joh. 16. 32. Solus non est cui Christus comes est . Cypr. Tim. 17. Ps. 69. 120 Comfort in departure of friends . Mat. 12. 50 Comfort in sicknes . Meanes not to be relyed on . Optimi sumus dum infirmi sumus . 2 Cor. 1. 9. Sin the greatest trouble . Avoid not trouble by finne . 1 Pet. 4. 3. 21. Iohn 1. Esay 50. ●…lt * Me●…or est tristitia , iniqua patientis , quam ●…titia , iniqua facientis . Aug. Luk. ●…3 . 34 Comfort in the houre of death . Ioh. 11. 25 Comfort from the state after death . Iohn 14. 2. 1 Thes. 〈◊〉 . Comfort in regard of our generall calling . Exod. 7. 11 Iam. 1. 5. Caution Directions for a comfortable use of our particular calling . Gal. 5. 13. Par●…s negoti●… . Ier. 48. 10. Luke 5. 6. Mat. 6. 33. Exod. 4. 11 Object . Answ. Hab. 3. Psal. 12. Comfort in regard of the afflictions of the Church . Psal. 37. 12 Iob 4. 8. Psal. 37. 12 Psal. 94. 13 Psal. 37. 7. Psal. 37. 17 Reade Psalmes 10. 37. 94. 129. &c. Psal. 73. Back faith with strong reason . * Stat pro ratione volunt●… . Sin hath its reason . A godly mans reasons are divine . We ought not to praise God in doing evill . 2 Tim. 4. 18. 1 Sam. 27. 10. Psal. 18. 18 1. 2. Psal. 125. 3. 3. 4. 5. Object . Answ. Psal. 118. 24. Iam. 5. 13. Psal. 51. 15 Praise is most comly in prosperity . Christians have continuall ground of communion with God. Thoughts of praise should be precious to us . Heb. 11. 1. Object . Answ. 1. Deut. 31. 6. Heb. 12. 11 Psal. 84. 11 2. 3. Fred. Myco . 1. 2. 3. Psal. 31. 19 Heb. 12. 2. Waiting upon God a necessary duty . What it is to waite upon God Heb. 11. 25 No easie matter to praise God aright . Self denyal requisite in praising God. What a Christian should doe in want of assurance . Rom. 2. 4. Resolutiō necessary in Christianity . Psal. 32. 11. Mat. 25. 19. Praise , a sweet Incense . Vnthankfulnes most hainous towards God. Mal. 1. 8. Gods love in every mercy chiefly to be looked at . Not to delay our praises . Isa. 44. 16. 1 Sam. 2. 1. Psal. 51. Our thankes should bee large . 2 Sam. 30. 2 Sam. 12 8. We should study Gods praises . Psal. 16. 2. Praise should be free . Mic. 7. 8. Ps. 145. 10. The least mercy to be prized . Our praise should be reall . Rom. 11. 36. Object . Answ. 1. 2. 3. 4. Psal. 50. 15 Acts. 15. 21 Isay 38. 19 Vse Psal. 50. 23. 2 Cor. 6. 16 Praise is a just and due debt . Praising of God , A duty without exception . Psal. 103. Quest. Answ. How we may attaine to praise God in some acceptable maner . 1. A deepe consideration of favours . 2. By comparing our selves with others . 3. That Gods blessings to us are , as if we onely were cared for . 2 Sam. 9. 1. Psal. 118. 1 Psal. 103. 1 The excellent use of Thanksgiving . Luk. 1. 74. That God is not onely salvation , but salvations to his people . Mille mali species , mille salutis erunt Psal. 130. 7 Psal. 25. 10 Luke 2. 29. Luke 2. 14 Thinke of God as a Saviour in trouble . Psal. 68. 20. Whither to flye in our troubles . Whom to returne Praise to in all our deliverances . Luke 1. Ps. 116. 13. Iohn 14. 6. God first cheeres the heart , and then the outward man. Quest. Psal. 51. 12 1. Why God will have the salvation of his people appeare openly . 2. Psal. 142. 7 Psal. 69. 6 3. 2 Sam. 1. 20. Esth. 6. 13. Psa. 126. 1. Micah . 7. 8. Zach. 12. 2 Luke 18. 5. Vse Rev. 21. 24 Object . Answ. Dan. 12. That Davids interest in God , was a speciall foundation of his trusting in God. Ier. 31. 3●… . 2 Cor. 6. 18. Why Christ hath his name Immanuel . 1 Pet. 3. 18 Ioh. 20. 10. Heb. 13. Psa. 73. 26. Mal. 3. 25. Psal. 71. Vse That there must be on our part an appropriating of God , as he tenders himselfe to be our God. 1. 2. Particular faith necessary , and why . 1. 2. Gal. 2. 20. 3. 4. Tolle meum tolle Deum . 5. Object . Answ. Psal. 65. 2. Zach. 1. 3. Object . Answ. Ioh. 3. 15. Quis pollicetur serēti proventum ; naviganti portum ; militanti victoriam ? Jdeo Navigantes vitam ven tis credunt , &c. Salvian . Ideo terris 〈◊〉 credimus ut cum usuris credita recipi●…us . 2 Reg. 7. 4. Omnia in rebus humanis spes futurorum agunt . Isay 55. 3. Ps. 106 4 , 5 1 Reg. 20. 33. Esay 65. 2. 1. 1 Ioh. 4. 19 1 Iohn 20. 16. Dicat anima , secura dicat , Deus meus es ●…u , qui dicit ani●… nostra Salus tua ego sum . Aug. in Psal. 132. Cant. 6. 3. 2. Psal 63. 1 , 2 , 3. &c. Phil. 3. 8. Amor tuus , Deus tuus . 3. Exod. 20. Nemini fit injuria cui praeponitur Deus . Tit. 2. 14. Mal. 1. 6. 4. 2 Tim. 1. 12. Lam. 3. 24 Rom. 5. 5. Mat. 11. 25 5. 6. Special favours shew God to be our God. 1. 2. 3. 4. Rom. 8. 28. 7. 2 Reg 9. 32 Esay 44. 6. Heb. 11. 16 Rev. 18. 4. Mal. 3. 17. Ps. 144. 15. Psal. 73. 25. We ought to branch out the severall excellencies in God for our speciall uses . Phil. 4. 19. Psal. 122. 6 Iohn 17. 2 Sam. 5. 6 , 7. Object . Answ. Coloss. 3. Gen. 21. 19 God , the Saints portion . Psal. 73. 26. 1 Reg. 17. 14. Mal. 3. 16. Isay 46. 16 Iudges 10. 14. Act. 16. 17 Luke 16. Quod cor non facit non fit . Psal. 50. 1 Sam. 2●… . 15. 2 Sam. 24. 12. 2 Sam. 7. 5 Exod. 32. 7 Isay 40. 15 What preserves the sense of Gods favour . Our pains cannot bee spent to better purpose , then in crossing of our selves for God. Psal. 51. God to be trusted though never tryed . Ier. 2. 〈◊〉 . Psal. 63. 7. Faith alo●… a sufficient support . Cum omnium incertus sit eventus , ad ●…a accedimus de quibus 〈◊〉 sperandum esse credimus . Sen. The conformity of the soul to Christ. 1. 2. 3. 4. Waiting difficult . 1. 2. 3. 4. 5. 6. 7. 1. Gen. 39. 2. Ephes. 6. 3. Ephes. 6. Rom. 53. 4. Zeph. 2. 3. Psal. 73. 6. Mat. 5. 5. 5. Psal. 23. Heb. 12. 12 6. Acts 7. Rom. 16. 20. Tertul●…in Apologet. Act. 20. 24. 7. Psal. 18. Rom. 8. 39 Psal. 73. 27 2 Pet. 1. 5. Psal. 16. ult . Esay 30. 18 Eph. 1. 23. Joh. 17. 24. Psal. 116. Heb. 49. Rev. 14. Degrees of our propriety in God. Pro. 4. 18. 1. 2. 3. 4. 5. 6. Dan. 3. So Psa. 115. 3. 7. Col. 2. 2. Iohn 20. Psal. 51. 2 Cor. 1. 3. Mic. 7. 18. Deu. 26. 18 Ps. 119. 28 Ex ipso dolore suo cōpuncti , inardescunt in amore dei . Damna praecedentia lucris sequentibus compensant . Greg. Heb. 10. 22. 1 Ioh. 3. 5. 8. Mar. 16. 18 Ier. 32. Iob 34. 29 Isay 45. 11 Tutius & jucundius loquor ad meum Jesum quam ad aliquem sanctorum dei , &c. Quod ego sum fieri dignatus est Deus , 〈◊〉 factus est quod angeli . Ad c●…riam Dei sui Dei tui , praecessit Deus tuns homo tuns , tunica tua indutus illic assiduè pro nobis interpellet . Aug. Heb. 5. 1. Iohn 17. 4. Iob 22. 21 Dona Dei sine Deo. Soliloquie . Psal. 4. 3. 
A51304	----	The immortality of the soul, so farre forth as it is demonstrable from the knowledge of nature and the light of reason by Henry More ... More, Henry, 1614-1687. 1659 Approx. 800 KB of XML-encoded text transcribed from 312 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A51304 Wing M2663 ESTC R2813 12185492 ocm 12185492 55765 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51304) Transcribed from: (Early English Books Online ; image set 55765) Images scanned from microfilm: (Early English books, 1641-1700 ; 610:13) The immortality of the soul, so farre forth as it is demonstrable from the knowledge of nature and the light of reason by Henry More ... More, Henry, 1614-1687. [38], 549, [35] p. Printed by J. Flesher, for William Morden, London : 1659. Errata: p. [35] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Immortality. Soul. 2002-12 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 John Latta Sampled and proofread 2003-01 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion THE IMMORTALITY OF THE SOUL , So farre forth as it is demonstrable from the Knowledge of NATURE and the Light of REASON . By HENRY MORE Fellow of Christ's Colledge in Cambridge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. Quid jucundius quàm scire quid simus , quid fuerimus , quid erimus ; atque cum his etiam divina atque suprema illa post obitum Mundíque vicissitudines ? Cardanus . LONDON , Printed by I. Flesher , for William Morden Bookseller in Cambridge . 1659. To the Right Honourable EDWARD Lord Viscount CONWAY and KILULTA . My Lord , THough I be not ignorant of your Lordships aversness from all addresses of this kinde , ( whether it be that your Lordship has taken notice of that usual vanity of those that dedicate Books , in endeavouring to oblige their Patrons by over-lavish praises , such as much exceed the worth of the party they thus unmeasurably commend ; or whether it be from a natural modesty that cannot bear , no not so much as a just representation of your own vertues and abilities ; or lastly , from a most true observation , that there are very few Treatises writ which are any thing more then meer Transcriptions or Collections out of other Authors , whose Writings have already been consecrated to the Name and Memory of some other worthy Persons long since deceased ; so that they doe but after a manner rob the dead , to furnish themselves with Presents to offer to the living ) Yet notwithstanding this averseness of your Lordship , or whatever grounds there may be surmised thereof , I could not abstain from making this present Dedication . Not so much I confess to gratify your Lordship ( though it be none of the best Complements ) as for mine own satisfaction and content . For I doe not take so great pleasure in any thing as in the sense and conscience of the fitness & sutableness of mine own actions ; amongst which I can finde none more exactly just & befitting then this ; there being many considerations that give you a peculiar right and title to the Patronage of this present Discourse . For besides your Lordships skill in Philosophy & real sense of Piety , two such endowments as are rarely to be found together ( especially in Persons of high quality ) and yet without which matters of this nature can neither be read with any relish nor easily understood ; there are also other things still more peculiar , & which naturally doe direct and determine me to the choice I have made . For whether I consider the many civilities from your self & nearest Relations , especially from your noble & vertuous Lady , whom I can never think on but with admiration , nor mention without the highest respect : or whether I recollect with my self the first occasion of busying my thoughts upon this Subject , which was then when I had the honour and pleasure of reading Des-Cartes his Passions with your Lordship in the Garden of Luxenburg to pass away the time , ( In which Treatise though there be nothing but what is handsome and witty , yet all did not seem so perfectly solid and satisfactory to me but that I was forced in some principal things to seek satisfaction from my self : ) or lastly , call to minde that pleasant retirement I enjoyed at Ragley during my abode with your Lordship ; my civil treatment there , from that perfect and unexceptionable pattern of a truly Noble & Christian Matron , the Right Honourable your Mother ; the solemness of the Place , those shady Walks , those Hills & Woods , wherein often having lost the sight of the rest of the World , and the World of me , I found out in that hidden solitude the choicest Theories in the following Discourse : I say , whether I considered all these circumstances , or any of them , I could not but judge them more then enough to determine my choice to so worthy a Patron . Nor could the above-mentioned surmises beat me from my design , as not at all reaching the present case . For as for my part , I am so great a Lover of the Truth , and so small an Admirer of vulgar Eloquence , that neither the presage of any gross Advantage could ever make me stoop so low as to expose my self to the vile infamy or suspicion of turning Flatterer , nor yet the tickling sense of applause & vain-glory , to affect the puffy name & title of an Orator . So that your Lord p might be secure as touching the first surmise . And verily for the second , though I confess I might not be at all averse frō making a just & true representation of your Lordships Vertues and Accomplishments , yet considering the greatness of them , & the meanness of mine own Rhetorick , I found it not so much as within my power , if I would , to entrench upon your Lordships modesty ; and therefore I must leave it to some more able Pen to do you & the World that right whether you will or no. And lastly , for that scruple concerning the theft or petty sacriledge of several Plagiaries , who , as it were , rob the Monuments of the dead to adorn the living ; it is the onely thing that I can without vanity profess , that what I offer to your Lop. is properly my own , that is to say , that the invention , application and management of the Reasons and Arguments comprised in this Book , whether for confutation or confirmation , is the genuine result of my own anxióus and thoughtful mind , no old stuff purloined or borrowed from other Writers . What truth & solidity there is in my Principles and Reasonings were too great a piece of arrogance for me to predetermine . This must be left to the judgements of such free & discerning spirits as your Lordship : With whom if what I have writ may find acceptance or a favourable censure , it will be the greater obligation & encouragement to , My Lord , Your Honours humbly devoted servant Henry More . The Contents of the Preface . 1. The Title of the Discourse how it is to be understood . 2. The Authors submission of his whole Treatise to the infallible Rule of Sacred Writ . 3. A plain and compendious Demonstration that Matter consists of parts indiscerpible . 4. An answer to an Objection touching his Demonstration against the Suns superintendency over the affairs of the Earth . 5. A confirmation of Mr. Hobbs his Opinion , that Perception is really one with Corporeal Motion and Reaction , if there be nothing but Matter in the World. 6. An Apologie for the Vehicles of Daemons and Souls separate . 7. As also for his so punctually describing the state of the other life , and so curiously defining the nature of a particular Spirit . 8. That his Elysiums he describes are not at all Sensual , but Divine . 9. That he has not made the state of the wicked too easy for them in the other world . 10. That it is not one Universal Soule that hears , sees and reasons in every man , demonstrated from the Acts of Memory . 11. Of the Spirit of Nature ; that it is no obscure Principle , nor unseasonably introduced . 12. That he has absolutely demonstrated the Existence thereof . 13. That the admission of that Principle need be no hinderance to the progress of Mechanick Philosophy . 14. The great pleasure of that study to pious and rational persons . 15. Of what concernment it would be if Des-Cartes were generally read in all the Universities of Christendome . 16. An excuse of the prolixity of his Preface from his earnest desire of gratifying the publick , without the least offence to any rational or ingenuous Spirit . THat the present Treatise may pass more freely and smoothly through the hands of men , without any offence or scruple to the good and pious , or any real exception or probable cavil from those whose Pretensions are greater to Reason then Religion , I shall endeavour in this Preface to prevent them , by bringing here into view , and more fully explaining and clearing whatever I conceive obnoxious to their mistakes and obloquies . 1. And indeed I cannot be well assured but that the very Title of my Discourse may seem liable to both their dislikes . To the dislike of the one , as being confident of the contrary conclusion , and therefore secure That that cannot be demonstrated to be true , which they have long since judged not worthy to be reckoned in the rank of things probable ; it may be not so much as of things possible . To the dislike of the other , as being already perswaded of the truth of our conclusion upon other and better grounds : which would not be better , if the natural light of Reason could afford Demonstration in this matter . And therefore they may haply pretend , that so ambitious a Title seems to justle with the high Prerogative of Christianity , which has brought life and immortality to light . But of the former I demand , by what faculty they are made so secure of their being wholly mortal . For unless they will ridiculously conceit themselves inspired , when as they almost as little believe there is either God or Spirit , as that they have in them an Immortal Soule , they must either pretend to the experience of Sense , or the clearness of Reason . The former whereof is impossible ; because these bold denyers of the Immortality of the Soule have not yet experienced whether we subsist after Death or no. But if they would have us believe they have thus concluded upon rational grounds ; I dare appeale unto them , if they can produce any stronger reasons for their Cause then what I have set down ( Lib. 3. Cap. 14. ) and if I have not fully and fundamentally answered them . If they will say their confidence proceeds from the weak arguings of the adverse party ; I answer , it is weakly done of them , ( their own Arguments being as unconcluding as they can fancy their adversaries ) to be so secure , that Truth is on their own part rather then on theirs . But this can touch onely such managements of this Cause as they have seen already and censured . But that is nothing to me , who could never think I stood safe but upon my own leggs . Wherefore I shall require them onely to peruse what I have written , before they venture to judge thereof ; and after they have read , if they will declare that I have not demonstrated the Cause I have undertook , I think it reasonable & just , that they punctually shew in what part or joynt of my Demonstration they discern so weak a coherence as should embolden them still to dissent from the Conclusion . But to the other I answer with more modesty and submission , That the Title of my Book doth not necessarily imply any promise of so full and perfect a Demonstration , that nothing can be added for the firmer assurance of the Truth ; but onely that there may be expected as clear a Proof as Natural Reason will afford us . From which they should rather inferre , that I doe acknowledge a further and a more palpable evidence comprehended in Christian Religion , and more intelligible and convictive to the generality of the World , who have neither leisure nor inclination to deal with the spinosities and anxieties of humane Reason and Philosophy . But I declined the making use of that Argument at this time ; partly because I have a design to speak more fully thereof in my Treatise Of the Mystery of Christian Religion , if God so permit ; and partly because it was unsutable to the present Title , which pretends to handle the matter onely within the bounds of natural Light , unassisted and unguided by any miraculous Revelation . 2. Which will be a pleasant spectacle to such as have a Genius to these kinde of Contemplations , and wholly without danger ; they still remembring that it is the voice of Reason & Nature ( which being too subject to corruption may very well be defectuous or erroneous in some things ) and therefore never trusting their dictates and suggestions , where they clash with the Divine Oracles , they must needs be safe from all seduction : though , I profess , I doe not know any thing which I assert in this Treatise that doth disagree with them . But if any quicker-sighted then my self do discover any thing not according to that Rule , it may be an occasion of humble thankfulness to God for that great priviledge of our being born under an higher and exacter light : whereby those that are the most perfectly exercis'd therein , are inabled as well to rectify what is perverse , as to supply what is defectuous in the light of Nature ; and they have my free leave afore-hand to doe both throughly all along the ensuing Discourse . And this may serve by way of a more general Defence . But that nothing may be wanting , I shall descend to the making good also of certain particulars , as many as it is of any consequence further to clear and confirme . 3. In the First Book there occurre onely these two that I am aware of . The one concerning the Centre of a particular Spirit , whose Idea I have described , and demonstrated possible . The other concerns my Demonstration of the Impossibility of the Suns seeing any thing upon Earth , supposing him meerly corporeal . In the making good the former , I have taken the boldness to assert , That Matter consists of parts indiscerpible , understanding by indiscerpible parts , particles that have indeed real extension , but so little , that they cannot have less and be any thing at all , and therefore cannot be actually divided . Which minute extension , if you will , you may call Essential ( as being such that without that measure of it , the very Being of Matter cannot be conserved ) as the extension of any Matter compounded of these you may , if you please , term Integral ; these parts of this compounded Matter being actually and really separable one from another . The Assertion , I confess , cannot but seem paradoxical at first sight , even to the ingenious and judicious . But that there are such indiscerpible particles into which Matter is divisible , viz. such as have essential extension , and yet have parts utterly inseparable , I shall plainly and compendiously here demonstrate ( besides what I have said in the Treatise it self ) by this short Syllogism . That which is actually divisible so farre as actual division any way can be made , is divisible into parts indiscerpible . But Matter ( I mean that Integral or compound Matter ) is actually divisible as farre as actual division any way can be made . It were a folly to goe to prove either my Proposition or Assumption , they being both so clear , that no common notion in Euclide is more clear , into which all Mathematical Demonstrations are resolved . It cannot but be confessed therefore , That Matter consists of indiscerpible particles , and that Physically and really it is not divisible in infinitum , though the parts that constitute an indiscerpible particle are real , but divisible onely intellectually ; it being of the very essence of whatsoever is , to have parts or extension in some measure or other . For , to take away all Extension , is to reduce a thing onely to a Mathematical point , which is nothing else but pure Negation or Non-entity ; and there being no medium betwixt extended and not-extended , no more then there is betwixt Entity and Non-entity , it is plain that if a thing be at all , it must be extended . And therefore there is an Essential Extension belonging to these indiscerpible particles of Matter ; which was the other property which was to be demonstrated . I know unruly Fancy will make mad work here , and clamour against the Conclusion as impossible . For finite Extension ( will she say ) must needs have Figure , and Figure extuberancy of parts at such a distance , that we cannot but conceive them still actually divisible . But we answer , that when Matter is once actually divided as farre as possibly it can , it is a perfect contradiction it should be divided any further ; as it is also that it cannot be divided actually as farre as it can actually be divided . And no stronger Demonstration then this against them can be brought against us by either Fancy or Reason : and therefore supposing we were but equal in our reasoning , this is enough to give me the day , who onely contend for the possibility of the thing . For if I bring but fully as good Demonstration that it is , as the other that it is not , none can deny me but that the thing is possible on my side . But to answer the above-recited Argument , though they can never answer ours , I say , those indiscerpible particles of Matter have no Figure at all : As infinite Greatness has no Figure , so infinite Littleness has none also . And a Cube infinitely little in the exactest sense , is as perfect a contradiction as a Cube infinitely great in the same sense of Infinity : for the angles would be equal in magnitude to the Hedrae thereof . Besides , wise men are assured of many things that their Fancy cannot but play tricks with them in ; as in the Infinity of Duration and of Matter , or at least of Space . Of the truth whereof though they are never so certain , yet if they consider this infinite Matter , Space , or Duration , as divided , suppose , into three equal parts ( all which must needs be infinite , or else the whole will not be so ) the middle part of each will seem both finite and infinite ; for it is bounded at both ends . But every thing has two handles , as Epictetus notes ; and he is a fool that will burn his fingers with the hot handle , when he may hold safe by the other that is more tractable and cool . 4. Concerning my Demonstration of the Impossibility of the Suns being a Spectator of our particular affairs upon Earth , there is onely this one Objection , viz. That though the Sun indeed , by reason of his great distance , cannot see any particular thing upon Earth , if he kept always in that ordinary shape in which we should suppose that , if he were devoid of sense , he would doe ; yet he having life and perception , he may change some part of his Body ( as we doe our Eye in contracting or dilating the pupil thereof ) into so advantageous a Figure , that the Earth may be made to appear to him as bigge as he pleases . Though some would be more ready to laugh at , then answer to , so odde a surmise , which supposes the Sun blinking and peering so curiously into our affairs , as through a Telescope ; yet because it comes in the way of reasoning , I shall have the patience seriously to return this reply . First , that this Objection can pretend to no strength at all , unless the body of the Sun were Organical , as ours is ; when as he is nothing but fluid Light : so that unless he hath a spiritual Being in him , to which this Light should be but the Vehicle , this arbitrarious figuring of his fluid Matter cannot be effected . But to grant that there is any such incorporeal Substance in the Sun , is to yield me what I contend for , viz. That there are Immaterial Substances in the World. But that there is no such Divine Principle in him , whereby he can either see us , or aim at the producing any apparition on the Earth in reference to any one of us , by the activity of that Spirit in him , it is apparent from the scum and spots that lie on him . Which is as great an Argument that there is no such Divinity in him as some would attribute to him , ( such as Pomponatius , Cardan , Vaninus and others ) as the dung of Owls and Sparrows , that is found on the faces and shoulders of Idols in Temples , are clear evidences that they are but dead Images , no true Deities . Lastly , though we should suppose he had a particular sentient and intelligent Spirit in him , yet the consideration of the vast distance of the Earth from him , and the thickness of her Atmosphere , with other disadvantages I have already mentioned in my Treatise , makes it incredible that he should be able to frame his Body into any Figure so exquisite as will compensate these insuperable difficulties . 5. In my Second Book the first Exception is concerning the 20. Axiome , which , say they , I have not proved , but onely brought in the testimony of Mr. Hobbs for the support thereof ; which therefore onely enables me to argue with him upon his own Principles , wherein others will hold themselves unconcerned . But I answer , first , that it will concern all his followers as well as himself , so that it is no contemptible victory to demonstrate against all those so confident Exploders of Immaterial Substances , that their own acknowledged Principles will necessarily inferre the Existence of them in the World. But in the next place , it will not be hard to produce undeniable Reasons to evince the truth of the above-named Axiome , viz. That Sense and Perception in Matter , supposing nothing but Matter in the World , is really the same with Corporeal Motion and Reaction . For it is plain in Sensation , there being alwayes external motion from Objects when our Senses are affected . And that inward Cogitation is thus performed , appears from the heat that Thinking casts a man into : Wherefore generally all Cogitation is accompanied with motion corporeal . And if there be nothing but Body or Matter in the World , Cogitation it self is really the same thing with Corporeal Motion . Moreover as in Sensation the Corporeal Motion is first , and Perception followes , so it is necessary that universally in all internal Cogitations also certain Corporeal Motions immediately precede those Perceptions , though we did admit that Matter moved it self : For no Sense would thence arise without resistence of something it his against . Insomuch that the subtilest Matter unresisted or not imprest upon , would be no more capable of Cogitation then a Wedge of Gold , or Pig of Lead . And therefore if we will but confess ( what none but mad men will venture to deny ) that a Pig of Lead or Wedge of Gold has not any Thought or Perception at all without some knock or allision proportionable to their bigness and solidity , the subtilest Matter must likewise have none without some proportionable impression or resistance . Whence it is plain that alwaies corporeal Reaction or collision precedes Perception , and that every Perception is a kind of feeling , which lasts so long as this resistence or impress of motion lasts , but that ceasing is extinguish'd , the matter being then as stupid as in a Pig of Lead . And that therefore as in general there is alwaies corporeal motion where there is Cogitation , so the diversification of this motion and collision causes the diversification of cogitations , and so they run hand in hand perpetually , the one never being introduced without the fore-leading of the other , nor lasting longer then the other lasteth . But as heat is lost ( which implies a considerable motion or agitation of some very subtile Matter , ) so our Understanding and Imagination decayes , and our Senses themselves fail , as not being able to be moved by the impression of outward Objects , or as not being in a due degree of liquidity and agility , and therefore in death our bodies become as senseless as a lump of clay . All Sensation therefore and Perception is really the same with Motion and Reaction of Matter , if there be nothing but Matter in the world . And that every piece of Matter must perceive according as it self is moved , whether by it self ( if it were possible ) or by corporeal impress from other parts , is plain , in that Matter has no subtile rayes , or any power or efflux streaming beyond it self , like that which the Schools call species intentionales , nor yet any union more mysterious then the meer Juxta-position of parts . For hence it is manifest that there can be no communication of any impress that one part of the Matter receives or is affected with from another at a distance , but it must be by jogging or crouding the parts interjacent . So that in every regard corporeal Motion or Reaction , with sufficient tenuity of parts and due duration , will be the adaequate cause of all perception , if there be nothing but Matter in the world . This I think may suffice to assure any indifferent man of the truth of this part of Mr. Hobbs his Assertion , if himself could make the other part true , That there is nothing existent in Nature but what is purely corporeal . But out of the former part , which is his own acknowledged Principle , I have undeniably demonstrated that there is . 6. The other Exception is against that Opinion I seem to embrace touching the Vehicles of Daemons and Souls separate , as having herein offended against the authority of the Schooles . And I profess this is all the reason I can imagine that they can have against my Assertion . But they may , if they please , remember that the Schooles trespass against a more antient authority then themselves , that is to say , the Pythagoreans , Platonists , Jewish Doctours , and the Fathers of the Church , who all hold that even the purest Angels have corporeal Vehïcles . But it will be hard for the Schools to alledge any antient Authority for their Opinion . For Aristotle their great Oracle is utterly silent in this matter , as not so much as believing the existence of Daemons in the world ( as Pomponatius and Vaninus his sworn disciples have to their great contentment taken notice of . ) And therefore being left to their own dry subtilties , they have made all Intellectual Beings that are not grossly terrestrial , as Man is , purely immaterial . Whereby they make a very hideous Chasme or gaping breach in the order of things , such as no moderate judgment will ever allow of , and have become very obnoxious to be foyled by Atheistical wits , who are forward and skilful enough to draw forth the absurd consequences that lye hid in false suppositions , as Vaninus does in this . For he does not foolishly collect from the supposed pure Immateriality of Daemons , that they have no knowledge of particular things upon Earth ; such purely Incorporeal Essences being uncapable of impression from Corporeal Objects , and therefore have not the Species of any particular thing that is corporeal in their minde . Whence he infers that all Apparitions , Prophecies , Prodigies , and whatsoever miraculous is recorded in antient History , is not to be attributed to these , but to the influence of the Stars , and so concludes that there are indeed no such things as Daemons in the Universe . By which kinde of reasoning also it is easy for the Psychopannychites to support their opinion of the Sleep of the Soule . For the Soule being utterly rescinded from all that is corporeal , and having no vital union therewith at all , they will be very prone to infer , that it is impossible she should know any thing ad extrà , if she can so much as dream . For even that power also may seem incompetible to her in such a state , she having such an essential aptitude for vital union with Matter . Of so great consequence is it sometimes to desert the opinion of the Schooles , when something more rational and more safe and useful offers it self unto us . 7. These are the main Objections my first and second Book seem liable unto . My last I cannot but suspect to be more obnoxious . But the most common Exception I foresee that will be against it , is , That I have taken upon me to describe the state of the other World so punctually and particularly , as if I had been lately in it . For over-exquisiteness may seem to smel of art and fraud . And as there is a diffidency many times in us ▪ when we hear something that is extremely sutable to our desire , being then most ready to think it too good to be true ; so also in Notions that seem over-accurately fitted to our Intellectual faculties , and agree the most naturally therewith , we are prone many times to suspect them to be too easy to be true ; especially in things that seemed at first to us very obscure and intricate . For which cause also it is very likely that the notion of a particular Spirit , which I have so accurately described in my First Book , Cap. 5 , 6 , 7. may seem the less credible to some , because it is now made so clearly intelligible , they thinking it utterly improbable that these things , that have been held alwaies such inextricable perplexities , should be thus of a suddain made manifest and familiar to any that has but a competency of Patience and Reason to peruse the Theory . But for my own part , I shall not assume so much to my self , as peremptorily to affirm that the Indiscerpibility of a Spirit arises that way that I have set down , that is to say , that God has made a particular Spirit just in that manner that I have delineated . For his Wisdome is infinite , and therefore it were an impious piece of boldness to confine him to one certain way of framing the nature of a Being , that is , of endowing it with such attributes as are essential to it , as Indiscerpibility is to the Soule of Man. But onely to have said in general , it is possible there may be a particular Essence of its immediate nature penetrable & indiscerpible , and not particularly to have described the manner how it may be so , might have seemed to many more slight and unsatisfactory , Deceit lurking in Universals , as the Proverb has it . And therefore for the more fully convincing of the adverse party , I thought fit to pitch upon a punctual description of some one way , how the Soule of Man or of a Daemon may be conceived necessarily indiscerpible , though dilatable ; not being very sollicitous whether it be just that way or no , but yet well assured that it is either that way or some better . But this one way shewes the thing possible at large : ( As that mean contrivance of an Indian Canoa might prove the possibility of Navigation . ) And that is all that I was to aime at in that place . So in my description of the state of the other world , I am not very sollicitous whether things be just so as I have set them down , but because some men utterly misbelieve the thing , because they can frame no particular conceit what the Receptions and Entertains of those AErial Inhabitants may be , or how they pass away their time , with many other intricacies which use to entangle this Theory ; I thought it of main concernment to take away this objection against the Life to come ( viz. That no man can conceive what it is , and therefore it is not at all , which is the ordinary Exception also against the Existence of all Incorporeal Substances ) by a punctual and rational Description of this future state . Which I exhibite to the world as an intelligible Hypothesis , and such as may very wel be , even according to the dictates of our own Faculties , being in the mean time fully assured , that things are either thus , or after a better or more exact order . But , as I said , to propound some particular probable way , I thought it of no small service to those who totally distrust all these things for that reason mainly , as being such as we can make no rational representation of to the understandings of men . 8. But there are also particular Objections . The first whereof is against our AErial and AEthereal Elysiums , which forsooth , to make their reproach more witty , they will parallel with the Mahometan Paradise . But besides that I doe in the very place where I treat of these things suspend my assent after the description of them , there is nothing there offered in their description , but , if it were assented to , might become the most refined spirit in the World. For there is nothing more certain then that the love of God and our Neighbour is the greatest happiness that we can arrive unto either in this life or that which is to come . And whatever things are there described , are either the Causes , Effects , or Concomitants of that noble and divine Passion . Neither are the External incitements thereto , which I there mention , rightly to be deemed Sensual , but Intellectual : For even such is also sensible Beauty , whether it shew it self in Feature , Musick , or whatever graceful Deportments and comely Actions , as Plotinus has well defined . And those things that are not properly Intellectual , suppose Odours and Sapours , yet such a Spirit may be transfused into the Vehicles of these AErial Inhabitants thereby , that may more then ordinarily raise into act their Intellectual Faculties . Which he that observes how our Thoughts and Inclinations depend immediately on a certain subtile Matter in our Bodies , will not at all stick to acknowledge to be true . And therefore whatever our Elysiums seem to the rash and injudicious , they are really no other thing then pure Paradises of intellectual pleasure , divine Love and blameless Friendship being the onely delight of those places . 9. The next Objection is concerning the state of the Wicked , as if I had made their condition too easy for them . But this methinks any man might be kept off from , if he would but consider , that I make the rack of Conscience worse then a perpetually-repeated death . Which is too too credible to come to pass there , when as we finde what execution Passions will doe upon us even in this life ; the Sicilian Tyrants having not found out a more exquisite torture then they . And as for those Souls that have lost the sense of Conscience , if any can doe so , I have allotted other punishments that are more corporeal , and little inferiour to the fire of that great Hell that is prophesied of , as the portion of the Devils and the damned at the last Day . By which neither then nor before could they be tortured ( if we appeal to humane Reason , whom alone we appeal to , as judge , in this Treatise ) if they were not vitally united with corporeal Vehicles . 10. The two last Exceptions are , the one touching the Soul of the World , the other the Spirit of Nature . The first is against our over-favourable representation of their Opinion , that make but one Soul in the whole Universe , induing her with Sense , Reason , and Understanding : which Soul they will have to act in all Animals , Daemons themselves not excepted . In all which , say they , it is one and the same Universal Soul that Hears , Sees , Reasons , Understands , &c. This Opinion I think I have confuted Lib. 3. Cap. 16. as sufficiently as any one Error can be confuted in all Natural Philosophy . And that favourable representation I have made there of it , Sect. 4. has that in it , whereby , unless a man be very remiss and mindless , he may easily demonstrate the falsness of the Supposition . For though we may well enough imagine how , the Body being unchanged , and this Soul of the Universe exquisitely the same every where , that though the party change place , and shift into another part of the Soul of the World , he may retain the same Opinions , Imaginations and Reasonings , so farre forth as they depend not on Memory ( this Universal Soul raising her self into the same Thoughts upon the same Occasions ; ) yet Memory is incompetible unto that part which has not had the perception before of what is remembred . For there is necessarily comprehended in Memory a Sense or Perception that we have had a Perception or Sense afore of the thing which we conceive our selves to remember . To be short therefore , and to strike this Opinion dead at one stroke ; They that say there is but one Soule of the World , whose perceptive Power is every where , they must assert , that what one part thereof perceives , all the rest perceives ; or else that perceptions in Daemons , Men and Brutes are confined to that part of this Soul that is in them , while they perceive this or that . If the former , they are confutable by Sense and Experience . For though all Animals lie steeped , as it were , in that subtile Matter which runs through all things , and is the immediate Instrument of Sense and Perception ; yet we are not conscious of one anothers thoughts , nor feel one anothers pains , nor the pains and pleasures of Brutes , when they are in them at the highest . Nor yet doe the Daemons feel one anothers affections , or necessarily assent to one anothers opinions , though their Vehicles be exceeding pervious ; else they would be all Avenroists , as well as those that appeared to Facius Cardanus , supposing any were . Wherefore we may generally conclude , that if there were such an Universal Soul , yet the particular perceptions thereof are restrained to this or that part in which they are made : which is contrary to the Unity of a Soul , as I have already said in its due place . But let us grant the thing ( for indeed we have demonstrated it to be so , if there be such an Universal Soule and none but it ) then the grand absurdity comes in , which I was intimating before , to wit , That that part of the Soule of the world that never perceived a thing , shall notwithstanding remember it , that is to say , that it shall perceive it has perceived that which it never perceived : And yet one at Japan may remember a countrieman arrived thither that he had not seen nor thought of for twenty years before . Nay , which is more to the purpose , supposing the Earth move , what I write now , the Earth being in the beginning of Aries , I shall remember that I have written when she is in the beginning of Libra , though that part of the Soule of the World that possesses my Body then will be twice as distant from what does guide my hand to write now , as the Earth is from the Sun. Wherefore it is plain that such an Universal Soule will not salve all Phaenomena , but there must be a particular Soule in every man. And yet I dare say , this wilde opinion is more tenable then theirs that make nothing but meer Matter in the world . But I thought it worth the while with all diligence to confute them both , the better of them being but a more refined kinde of Atheisme , tending to the subversion of all the Fundamentals of Religion and Piety amongst men . 11. As for the Spirit of Nature , the greatest exceptions are , that I have introduced an obscure Principle for Ignorance and Sloth to take sanctuary in , and so to enervate or foreslack the usefull endeavours of curious Wits , and hinder that expected progress that may be made in the Mechanick Philosophy ; and this , to aggravate the crime , before a competent search be made what the Mechanical powers of Matter can doe . For what Mechanical solutions the present or foregoing Ages could not light upon , the succeeding may ; and therefore it is as yet unseasonable to bring in any such principle into Natural Philosophy . To which I answer , That the principle we speak of is neither obscure nor unseasonable ; nor so much introduced by me , as forced upon me by in vitable evidence of Reason . That it is no obscure Principle , the clear Description I have given of it , Lib. 3. Cap. 12. will make good . Those that pretend that the introduction thereof is unseasonable , I demand of them when they will think it to be seasonable . For this simple surmise , That although all the Mechanical solutions of some Phaenomena which have been hitherto offer'd to the world be demonstrably false , yet future Ages may light upon what is true , can be held nothing else by the judicious , but a pittiful subterfuge of fearful Souls , that are very loath to let in any such affrightful Notion as an Immaterial or Spiritual Substance into the world , for fear the next step must be the acknowledgment also of a God ; from whom they would fain hide themselves by this poore and precarious pretence . But I say , if the introduction of this Principle be not seasonable now , it will never be seasonable . For that admirable Master of Mechanicks Des-Cartes has improved this way to the highest , I dare say , that the wit of man can reach to in such Phaenomena as he has attempted to render the causes of . But how in sundry passages he falls short in his account , I have both in the forenamed and following Chapter , as also elsewhere , taken notice . I will instance here onely in the Phaenomenon of Gravity , wherein I think I have perfectly demonstrated that both he and Mr. Hobbs are quite out of the story , and that the causes they assign are plainly false . And that I have not mentioned the opinions of others in this way , it was onely because I lookt upon them as less considerable . 12. But you 'l say that though these be all mistaken , yet it does not follow but that there may arise some happy Wit that will give a true Mechanical solution of this Probleme . But I answer , that I have not onely confuted their Reasons , but also from Mechanical principles granted on all sides and confirmed by experience , demonstrated that the descent suppose of a Stone or Bullet or any such like heavy Body is enormously contrary to the Lawes of Mechanicks , and that according to them they would necessarily , if they lye loose , recede from the Earth , and be carried away out of our sight into the farthest parts of the Aire , if some power more then Mechanical did not curbe that Motion , and force them downwards towards the Earth . So that it is plain that we have not arbitrariously introduced a Principle , but that it is forced upon us by the undeniable evidence of Demonstration . From which to suspend our assent till future Ages have improved this Mechanical Philosophy to greater height , is as ridiculous , as to doubt of the truth of any one plain and easy Demonstration in the first Book of Euclide , till we have travelled through the whole field of that immense study of Mathematicks . 13. Nor lastly needs the acknowledgment of this Principle to damp our endeavours in the search of the Mechanical causes of the Phaenomena of Nature , but rather make us more circumspect to distinguish what is the result of the meer Mechanical powers of Matter and Motion , and what of an higher Principle . For questionless this secure presumption in some , that there is nothing but Matter in the world , has emboldned them too rashly to venture on Mechanical solutions where they would not hold , because they were confident there were no other solutions to be had but those of this kinde . 14. Besides that to the rational and religious there is a double pleasure to carry them on in this way of Philosophy : The one from the observation how far in every thing the concatenation of Mechanical causes will reach , which will wonderfuly gratify their Reason ; The other from a distinct deprehension where they must needs break off , as not being able alone to reach the Effect , which necessarily leads them to a more confirmed discovery of the Principle we contend for , namely the Spirit of Nature , which is the vicarious power of God upon the Matter , and the first step to the abstrusest mysteries in Natural Theologie ; which must needs highly gratify them in point of Religion . 15. And truly for this very cause , I think it is the most sober and faithful advice that can be offered to the Christian World , that they would encourage the reading of Des-Cartes ' in all publick Schools or Universities . That the Students of Philosophy may be throughly exercised in the just extent of the mechanical powers of Matter , how farre they will reach , and where they fall short . Which will be the best assistance to Religion that Reason and the knowledge of Nature can afford . For by this means such as are intended to serve the Church will be armed betimes with sufficient strength to grapple with their proudest Deriders or Opposers . Whenas for want of this , we see how liable they are to be contemned and born down by every bold though weak pretender to the Mechanick Philosophy . 16. These are the main passages I could any way conceive might be excepted against in the ensuing Discourse : which yet are so innocent and firm in themselves , and so advantageously circumstantiated in the places where they are found , that I fear the Reader may suspect my judgement and discretion in putting my self to the trouble of writing , and him of reading , so long and needless a Preface . Which oversight though it be an argument of no great wit , yet it may be of much Humanity , and of an earnest desire of doing a publick good without the least offence or dis-satisfaction to any that are but tolerable Retainers to Reason and Ingenuity . But for those that have bid adieu to both , and measure all Truths by their own humoursome fancy , making every thing ridiculous that is not sutable to their own ignorant conceptions ; I think no serious man will hold himself bound to take notice of their perverse constructions and mis-representations of things , more then a religious Eremite or devout Pilgrim to heed the ugly mows and grimaces of Apes and Monkies he may haply meet with in his passage through the Wilderness . THE IMMORTALITY of the SOULE . CHAP. I. 1. The usefulness of the present Speculation for the understanding of Providence , and the management of our lives for our greatest happiness ; 2. For the moderate bearing the death and disasters of our Friends ; 3. For the begetting true Magnanimitie in us , 4. and Peace and Tranquillitie of minde . 5. That so weighty a Theory is not to be handled perfunctorily . 1. OF all the Speculations the Soul of man can entertain her self withall , there is none of greater moment , or of closer concernment to her , then this of her own Immortality , and Independence on this terrestriall body . For hereby not onely the intricacies and perplexities of Providence are made more easy and smooth to her , and she becomes able , by unravelling this clue from end to end , to pass and repass safe through this Labyrinth , wherein many both anxious and careless Spirits have lost themselves ; but also ( which touches her own interest more particularly ) being once raised into the knowledge and belief of so weighty a Conclusion , she may view from this Prospect the most certain and most compendious way to her own Happiness ; which is , the bearing a very moderate affection to what ever tempts her , during the time of this her Pilgrimage , and a carefull preparing of her self for her future condition , by such Noble actions and Heroicall qualifications of mind , as shall render her most welcome to her own Countrey . 2. Which Belief and Purpose of hers will put her in an utter incapacity of either envying the life or successes of her most imbittered Enemies , or of over-lamenting the death or misfortunes of her dearest Friends ; she having no friends but such as are friends to God and Vertue , and whose afflictions will prove advantages for their future Felicitie , and their departure hence a passage to present possession thereof . 3. Wherefore , being fully grounded and rooted in this so concerning a Perswasion , she is freed from all poore & abject thoughts and designes ; and as little admires him that gets the most of this World , be it by Industry , Fortune or Policie , as a discreet and serious man does the spoiles of School-boyes , it being very inconsiderable to him , who got the victory at Cocks or Cob-nut , or whose bag returned home the fullest stuffed with Counters or Cherry-stones . 4. She has therefore no aemulation , unless it be of doing good , and of out-stripping , if it were possible , the noblest examples of either the present or past Ages ; nor any contest , unless it be with her self , that she has made no greater proficiency towards the scope she aimes at : and aiming at nothing but what is not in the power of men to confer upon her , with courage she sets upon the main work ; and being still more faithfull to her self , and to that Light that assists her , at last tasts the first fruits of her future Harvest , and does more then presage that great Happiness that is accrewing to her . And so quit from the troubles and anxieties of this present world , staies in it with Tranquillitie and Content , and at last leaves it with Joy. 5. The Knowledge therefore and belief of the Immortalitie of the Soule being of so grand Importance , we are engaged more carefully and punctually to handle this so weighty a Theory : which will not be performed by multiplying of words , but by a more frugall use of them , letting nothing fall from our pen , but what makes closely to the matter , nor omitting any thing materiall for the evincing the truth thereof . CHAP. II. 1. That the Soules Immortality is demonstrable , by the Authors method , to all but mee● Scepticks . 2. An Illustration of his Firs● Axiome . 3. A confirmation and example o● the Second . 4. An explication of the Third . 5. An explication and proof of the Fourth . 6. A proof of the Fifth . 7. Of the Sixth . 8. An example of the seventh . 9. A confirmation of the truth of the Eighth . 10. A demonstration and example of the Ninth . 11. Penetrability the immediate proper●● of Incorporeall substance . 12. As also Indiscerpibility . 13. A proof and illustration of the tenth Axiome . 1. ANd to stop all Creep-holes , and leave no place for the subterfuges and evasions of confused and cavilling spirits , I shall prefix some few Axiomes , of tha● plainness and evidence , that no man in his wits but will be ashamed to deny them , if he will admit any thing at all to be true . But as for perfect Scepticisme , it is a disease incurable , and a thing rather to be pittied or laught at , then seriously opposed . For when a man is so fugitive and unsetled , that he will not stand to the verdict of his own faculties , one can no more fasten any thing upon him , then he can write in the water , or tye knots of the wind . But for those that are not in such a strange despondency , but that they think they know something already and may learn more , I doe not doubt , but by a seasonable recourse to these few . Rules , with others I shall set down in their due place , that they will be perswaded , if not forced , to reckon this Truth , of the Immortality of the Soul , amongst such as must needs appear undeniable to those that have parts and leisure enough accurately to examine , and throughly to understand what I have here written for the demonstration thereof . AXIOME I. What ever things are in themselves , they are nothing to us , but so far forth as they become known to our Faculties or Cognitive powers . 2. THis Axiome is plain of it self , at the very first proposal . For as nothing , for example , can concern the Visive faculty , but so far forth as it is visible ; so there is nothing that can challenge any stroak to so much as a touching , much less determining our Cognitive powers in generall , but so far forth as it is cognoscible . AXIOME II. Whatsoever is unknown to us , or is known but as meerly possible , is not to move us , or determine us any way , or make us undetermined ; but we are to rest in the present light and plain determination of our owne Faculties . 3. THis is an evident Consectary from the foregoing Axiome . For the Existence of that that is meerly possible is utterly unknown to us to be , and therefore is to have no weight against any Conclusion , unless we will condemn our selves to eternall Scepticisme . As for example , if after a man has argued for a God and Providence , from the wise contrivance in the frame of all the bodyes of Animals upon earth , one should reply , That there may be , for all this , Animals in Saturn , Jupiter , or some other of the Planets , of very inept fabricks ; Horses , suppose , and other Creatures , with onely one eye , and one eare , and that both on a side , the eye placed also where the ear should be , and with onely three leggs ; Bulls and Rams with horns on their backs , and the like : Such allegations as these , according to this Axiome , are to be held of no force at all for the enervating the Conclusion . See my Antidote against Atheisme , lib. 1. cap. 2. and 9. AXIOME III. All our Faculties have not a right of suffrage for determining of Truth , but onely Common Notions , Externall Sense , and evident and undeniable Deductions of Reason . 4. BY Common Notions I understand what ever is Noematically true , that is to say , true at first sight to all men in their wits , upon a clear perception of the Terms , without any further discourse or reasoning . From Externall Sense I exclude not Memory , as it is a faithfull Register thereof . And by undeniable Deduction of Reason , I mean such a collection of one Truth from another , that no man can discover any looseness or disjoyntedness in the cohaesion of the Argument . AXIOME IV. What is not consonant to all or some of these , is meer Fancy , and is of no moment for the evincing of Truth or Falsehood , by either it's Vigour or Perplexiveness . 5. I Say meer Fancy , in Counter-distinction to such Representations as , although they be not the pure impresses of some reall Object , yet are made by Rationall deduction from them , or from Common Notions , or from both . Those Representations that are not framed upon such grounds , I call meer Fancies ; which are of no value at all in determining of Truth . For if Vigour of Fancy will argue a thing true , then all the dreams of mad-men must goe for Oracles : and if the Perplexiveness of Imagination may hinder assent , we must not believe Mathematicall demonstration , and the 16. Proposition of the 3d Book of Euclide will be confidently concluded to contain a contradiction . See my Antidote lib. 1 cap. 4. AXIOME V. Whatever is clear to any one of these Three Faculties , is to be held undoubtedly true , the other having nothing to evidence to the contrary . 6. OR else a man shall not be assured of any sensible object that he meets with , nor can give firm assent to such Truths as these , It is impossble the same thing should be , and not be , at once ; Whatever is , is either finite , or infinite ; and the like . AXIOME VI. What is rejected by one , none of the other Faculties giving evidence for it , ought to goe for a Falsehood . 7. OR else a man may let pass such Impossibilities as these for Truth , or doubt whether they be not true or no , viz. The part is greater then the whole ; There is something that is neither finite nor infinite . Socrates is invisible ; and the like . AXIOME VII . What is plainly and manifestly concluded , ought to be held undeniable , when no difficulties are alledged against it , but such as are acknowledged to be found in other Conclusions held by all men undeniably true . 8. AS for example , suppose one should conclude , That there may be Infinite Matter , or , That there is Infinite Space , by very rationall arguments ; and that it were objected onely , That then the Tenth part of that Matter would be infinite ; it being most certain That there is Infinite Duration of something or other in the world , and that the Tenth part of this Duration is infinite ; it is no enervating at all of the former Conclusion , it being incumbred with no greater incongruitie then is acknowledged to consist with an undeniable Truth . AXIOME VIII . The Subject , or naked Essence or Substance of a thing , is utterly unconceivable to any of our Faculties . 9. FOr the evidencing of this Truth , there needs nothing more then a silent appeal to a mans owne mind , if he doe not find it so ; and that if he take away all Aptitudes , Operations , Properties and Modifications from a Subject , that his conception thereof vanishes into nothing , but into the Idea of a meer Undiversificated Substance ; so that one Substance is not then distinguishable from another , but onely from Accidents or Modes , to which properly belongs no subsistence . AXIOME IX There are some Properties , Powers and Operations , immediately appertaining to a thing , of which no reasons can be given , nor ought to be demanded , nor the Way or Manner of the cohaesion of the Attribute with the Subject can by any meanes be fancyed or imagined . 10. THE evidence of this Axiome appeares from the former . For if the naked substance of a Thing be so utterly unconceiveable , there can be nothing deprehended there to be a connexion betwixt it and it's first Properties . Such is Actuall Divisibility and Impenetrability in Matter . By Actuall Divisibility I understand Discerpibility , gross tearing or cutting one part from another . These are immediate properties of Matter , but why they should be there , rather then in any other Subject , no man can pretend to give , or with any credit aske the reason . For Immediate Attributes are indemonstrable , otherwise they would not be Immediate . 11. So the Immediate Properties of a Spirit or Immateriall Substance are Penetrability and Indiscerpibility . The necessary cohaesion of which Attributes with the Subject is as little demonstrable as the former . For supposing that , which I cannot but assert , to be evidently true , That there is no Substance but it has in some sort or other the Three dimensions ; This Substance , which we call Matter , might as well have been penetrable as impenetrable , and yet have been Substance : But now that it does so certainly and irresistibly keep one part of it self from penetrating another , it is so , we know not why . For there is no necessary connexion discernible betwixt Substance with three dimensions , and Impenetrability . For what some alledge , that it implyes a contradiction , That extended substance should run one part into another ; for so part of the Extension , and consequently of the Substance , would be lost ; this , I say , ( if nearly looked into ) is of no force . For the Substance is no more lost in this case , then when a string is doubled and redoubled , or a piece of wax reduced from a long figure to a round : The dimension of Longitude is in some part lost , but without detriment to the Substance of the wax . In like manner when one part of an extended Substance runs into another , something both of Longitude , Latitude and Profundity may be lost , and yet all the Substance there still ; as well as Longitude lost in the other case without any loss ▪ of the Substance . And as what was lost in Longitude was gotten in Latitude or Profundity before , so what is lost here in all or any two of the dimensions , is kept safe in Essential Spissitude . For so I will call this Mode or Property of a Substance , that is able to receive one part of it self into another . Which fourth Mode is as easy and familiar to my Understanding , as that of the Three dimensions to my Sense or Fancy ▪ For I mean nothing else by Spissitude , but the redoubling or contracting of Substance into less space then it does sometimes occupy . And Analogous to this is the lying of two Substances of several kindes in the same place at once . To both these may be applied the termes of Reduplication and Saturation : The former when Essence or Substance is but once redoubled into it self or into another ; the latter when so oft , that it will not easily admit any thing more . And that more extensions then one may be commensurate , at the same time , to the same Place , is plain , in that Motion is coextended with the Subject wherein it is , and both with Space . And Motion is not nothing ; wherefore two things may be commensurate to one space at once . 12. Now then Extended Substance ( and all Substances are extended ) being of it self indifferent to Penetrability or Impenetrability , and we finding one kind of Substance so impenetrable , that one part will not enter at all into another ( which with as much reason we might expect to find so irresistibly united one part with another that nothing in the world could dissever them . For this Indiscerpibility has as good a connexion with Substance as Impenetrability has , they neither falling under the cognoscence of Reason or Demonstration , but being immediate Attributes of such a Subject . For a man can no more argue from the Extension of Substance , that it is Discerpible , then that it is Penetrable ; there being as good a capacity in Extension for Penetration as Discerption ) I conceive , I say , from hence we may as easily admit that some Substance may be of it self Indiscerpible , as well as others Impenetrable ; and that as there is one kind of Substance , which of it's own nature is Impenetrable and Discerpible , so there may be another Indiscerpible and Penetrable . Neither of which a man can give any other account of , then that they have the immediate Properties of such a Subject . AXIOME X. The discovery of some Power , Property , or Operation , incompetible to one Subject , is an infallible argument of the existence of some other , to which it must be competible . 13. AS when Pythagoras was spoken unto by the River Nessus , when he passed over it , and a Tree by the command of Thespesion the chief of the Gymnosophists saluted Apollonius in a distinct and articulate voice , but small as a womans ; it is evident , I say , That there was something there that was neither River nor Tree , to which these salutations must be attributed , no Tree nor River having any Faculty of Reason nor Speech . CHAP. III. 1. The general notions of Body and Spirit . 2. That the notion of Spirit is altogether as intelligible as that of Body . 3. Whether there be any Substance of a mixt nature , betwixt Body and Spirit . 1. THE greatest and grossest obstacle to the belief of the Immortality of the Soul , is that confident opinion in some , as if the very notion of a Spirit were a piece of Non-sense and perfect Incongruity in the conception thereof . Wherefore to proceed by degrees to our maine designe , and to lay our foundation low and sure , we will in the first place expose to view the genuine notion of a Spirit , in the generall acception thereof ; and afterwards of several kindes of Spirits : that it may appear to all , how unjust that cavill is against Incorporeall substances , as if they were meer Impossibilities and contradictious Inconsistencies . I will define therefore a Spirit in generall thus , A substance penetrable and indiscerpible . The fitness of which definition will be the better understood , if we divide Substance in generall into these first kindes , viz. Body and Spirit , and then define Body to be A Substance impenetrable and discerpible . Whence the contrary kind to this is fitly defined , A Substance penetrable and indiscerpible . 2. Now I appeale to any man that can set aside prejudice , and has the free use of his Faculties , whether every term in the definition of a Spirit be not as intelligible and congruous to reason , as in that of a Body . For the precise notion of Substance is the same in both , in which , I conceive , is comprised Extension and Activity either connate or communicated . For matter it self once moved can move other matter . And it is as easy to understand what Penetrable is , as Impenetrable , and what Indiscerpible as Discerpible ; and Penetrability and Indiscerpibility being as immediate to Spirit , as Impenetrability and Discerpibility to Body , there is as much reason to be given for the attributes of the one as of the other , by Axiome 9. And Substance in its precise notion including no more of Impenetrability then Indiscerpibility , we may as well wonder how one kind of Substance can so firmly and irresistibly keep out another Substance ( as Matter for example does the parts of Matter ) as that the parts of another Substance hold so fast together , that they are by no means Discerpible , as we have already intimated : And therefore this holding out in one being as difficult a business to conceive as the holding together in the other , this can be no prejudice to the notion of a Spirit . For there may be very fast union where we cannot at all imagine the cause thereof , as in such Bodies which are exceeding hard , where no man can fancy what holds the parts together so strongly ; and there being no greater difficulty here , then that a man cannot imagine what holds the parts of a Spirit together , it will follow by Axiome 7. that the notion of a Spirit is not to be excepted against as an incongruous notion , but is to be admitted for the notion of a thing that may really exist . 3. It may be doubted , whether there may not be Essences of a middle condition betwixt these Corporeal and Incorporeal Substances we have described , and that of two sorts , The one Impenetrable and Indiscerpible , the other Penetrable and Discerpible . But concerning the first , if Impenetrability be understood in reference to Matter , it is plaine there can be no such Essence in the world ; and if in reference to its own parts , though it may then look like a possible Idea in it self , yet there is no footsteps of the existence thereof in Nature , the Souls of men and Daemons implying contraction and dilatation in them . As for the latter , it has no priviledge for any thing more then Matter it self has , or some Mode of Matter . For it being Discerpible , it is plain it's union is by Juxtaposition of parts , and the more penetrable , the less likely to conveigh sense and motion to any distance . Besides the ridiculous sequel of this supposition , that will fill the Universe with an infinite number of shreds and rags of Souls and Spirits , never to be reduced again to any use or order . And lastly , the proper notion of a Substance Incorporeal fully counter-distinct to a Corporeal Substance , necessarily including in it so strong and indissoluble union of parts , that it is utterly Indiscerpible , whenas yet for all that in this general notion thereof neither sense nor cogitation is implyed , it is most rational to conceive , that that Substance wherein they are must assuredly be Incorporeal in the strictest signification ; the nature of cogitation and communion of sense arguing a more perfect degree of union then is in meer Indiscerpibility of parts . But all this Scrupulositie might have been saved ; For I confidently promise my self , that there are none so perversly given to tergiversations and subterfuges , but that they will acknowledge , whereever I can prove that there is a Substance distinct from Body or Matter , that it is in the most full and proper sense Incorporeal . CHAP. IV. 1. That the notions of the several kindes of Immateriall Beings have no Inconsistencie nor Incongruitie in them . 2. That the nature of God is as intelligible as the nature of any Being whatsoever . 3. The true notion of his Ubiquity , and how intelligible it is . 4. Of the union of the Divine Essence . 5. Of his power of Creation . 1. WE have shewn , that the notion of a Spirit in general is not at all incongruous nor impossible : And it is as congruous , consistent and intelligible in the sundry kindes thereof ; as for example that of God , of Angels , of the Souls of Men and Brutes , and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seminal Forms of things . 2. The notion of God , though the knowledge thereof be much prejudiced by the confoundedness and stupidity of either superstitious or profane men , that please themselves in their large Rhetorications , concerning the unconceiveableness and utter incomprehensibleness of the Deity ; the one by way of a devotional exaltation of the transcendency of his nature , the other to make the belief of his exsistence ridiculous , and craftily and perversly to intimate that there is no God at all , the very conception of him being made to appear nothing else but a bundle of inconsistencies and impossibilities ; Nevertheless I shall not at all stick to affirm , that His Idea or Notion is as easy as any Notion else whatsoever , and that we may know as much of him as of any thing else in the world . For the very Essence or naked Substance of nothing can possibly be known by Axiome 8. But for His Attributes , they are as conspicuous as the attributes of any Subject or Substance whatever ; From which a man may easily define him thus ; God is a Spirit eternal , infinite in essence and goodness , omniscient , omnipotent , and of himself necessarily existent . I appeal to any man , if every term in this Definition be not sufficiently intelligible . For as for Spirit , that has been already defined and explained . By Eternal I understand nothing here but Duration without end or beginning : by Infiniteness of essence , that his Essence or Substance has no bounds , no more then his Duration : by Infinite in goodness , such a benign will in God as is carried out to boundless and innumerable benefactions : by Omnisciency and Omnipotency , the ability of knowing or doing any thing that can be conceived without a plain contradiction : by Self-existency , that he has his Being from none other : and by necessary Existence , that he cannot fail to be . What terms of any Definition are more plain then these of this ? or what Subject can be more accurately defined then this is ? For the naked Subject or Substance of any thing is no otherwise to be known then thus . And they that gape after any other Speculative knowledg of God then what is from his Attributes and Operations , they may have their heads and mouths filled with many hot scalding fancies and words , and run mad with the boysterousness of their own Imagination , but they will never hit upon any sober Truth . 3. Thus have I delivered a very explicite and intelligible notion of the nature of God ; which I might also more compendiously define , An Essence absolutely perfect , in which all the terms of the former Definition are comprehended , and more then I have named , or thought needful to name , much less to insist upon ; as his power of Creation , and his Omnipresence or Ubiquity , which are necessarily included in the Idea of absolute perfection . The latter whereof some ancient Philosophers endeavoring to set out , have defined God to be a Circle whose Center is every where and Circumference no where . By which description certainly nothing else can be meant , but that the Divine Essence is every where present with all those adorable Attributes of Infinite and absolutely perfect Goodness , Knowledg and Power , according to that sense in which I have explained them . Which Ubiquity or Omnipresence of God is every whit as intelligible as the overspreading of Matter into all places . 4. But if here any one demand , How the parts , as I may so call them , of the Divine Amplitude hold together , that of Matter being so discerpible ; it might be sufficient to remind him of what we have already spoken of the general notion of a Spirit . But besides that , here may be also a peculiar rational account given thereof , it implying a contradiction , that an Essence absolutely perfect should be either limited in presence , or change place in part or whole , they being both notorious Effects or Symptoms of Imperfection , which is inconsistent with the nature of God. And no better nor more cogent reason can be given of any thing , then that it implyes a contradiction to be otherwise . 5. That power also of creating things of nothing , there is a very close connexion betwixt it and the Idea of God , or of a Being absolutely perfect . For this Being would not be what it is conceived to be , if it were destitute of the power of Creation , and therefore this Attribute has no less cohaerence with the Subject , then that it is a contradiction it should not be in it , as was observed of the foregoing Attribute of Indiscerpibilitie in God. But to alledge that a man cannot imagine how God should create something of nothing , or how the Divine Essence holds so closely and invincibly together , is to transgress against the 3. 4. and 5. Axiomes , and to appeal to a Faculty that has no right to determine the case . CHAP. V. 1. The Definition belonging to all Finite and Created Spirits . 2. Of Indiscerpibility , a symbolical representation thereof . 3. An Objection answered against that representation . 1. WE have done with the notion of that Infinite and Uncreated Spirit we usually call God ; we come now to those that are Created and Finite , as the Spirits of Angels , Men and Brutes , we will cast in the Seminal Forms also , or Archei , as the Chymists call them , though haply the world stands in no need of them . The Properties of a Spirit , as it is a notion common to all these , I have already enumerated in my Antidote , Lib. 1. cap. 4. Self-motion , Self-penetration , Self-contraction and dilatation , and Indivisibility , by which I mean Indiscerpibility : to which I added Penetrating , Moving , and Altering the matter . We may therefore define this kind of Spirit we speak of , to be A substance Indiscerpible , that can move it self , that can penetrate , contract , and dilate it self , and can also penetrate , move , and alter the matter . We will now examine every term of this Definition , from whence it shall appear , that it is as congruous and intelligible , as those Definitions that are made of such things as all men without any scruple acknowledg to exist . 2. Of the Indiscerpibility of a Spirit we have already given rational grounds to evince it not impossible , it being an Immediate attribute thereof , as Impenetrability is of a Body , and as conceivable or imaginable , that one Substance of it's own nature may invincibly hold its parts together , so that they cannot be disunited nor dissevered , as that another may keep out so stoutly and irresistibly another Substance from entring into the same space or place with it self . For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Impenetrability is not at all contained in the precise conception of a Substance as Substance , as I have already signified . But besides that Reason may thus easily apprehend that it may be so , I shall a little gratifie Imagination , and it may be Reason too , in offering the manner how it is so , in this kind of Spirit we now speak of . That ancient notion of Light and Intentional species is so far from a plain impossibility , that it has been heretofore generally , and is still by very many persons , looked upon as a Truth , that is , That Light and Colour doe ray in such sort as they are described in the Peripatetical Philosophie . Now it is observable in Light , that it is most vigorous towards its fountain , and fainter by degrees . But we will reduce the matter to one lucid point , which , according to the acknowledged Principles of Opticks , will fill a distance of space with its rays of light : Which rayes may indeed be reverberated back towards their center by interposing some opake body , and so this Orbe of light contracted ; but , according to the Aristotelean Hypothesis , it was alwayes accounted impossible that they should be clipt off , or cut from this lucid point , and be kept apart by themselves . Those whom dry Reason will not satisfy , may , if they please , entertain their Fancy with such a representation as this , which may a little ease the anxious importunity of their mind , when it too eagerly would comprehend the manner how this Spirit we speak of may be said to be Indiscerpible . For think of any ray of this orbe of light , it does sufficiently set out to the imagination how Extension and Indiscerpibility may consist together . See further in my Antidote , Lib. 1. cap. 4. as also the Appendix cap. 3. and 10. 3. But if any object , That the lucid Center of this orbe , or the Primary substance , as I call it , in the forecited places , is either divisible or absolutely indivisible , and if it be divisible , that as concerning that Inmost of a Spirit , this representation is not at all serviceable to set off the nature thereof , by shewing how the parts there may hold together so indiscerpibly , but if absolutely indivisible , that it seems to be nothing ; To this I answer , what Scaliger somewhere has noted , That what is infinitely great or infinitely small , the imagination of man is at a loss to conceive it . Which certainly is the ground of the perplexedness of that Probleme concerning Matter , whether it consists of points , or onely of particles divisible in infinitum . But to come more closely to the business ; I say that though we should acknowledg the Inmost Center of life , or the very first point , as I may so call it , of the primary Substance ( for this primary Substance is in some sort gradual ) to be purely indivisible , it does not at all follow , no not according to Imagination it self , that it must be nothing . For let us imagine a Perfect Plain , and on this Plain a perfect Globe , we cannot conceive but this Globe touches the Plain , and that in what we ordinarily call a point , else the one would not be a Globe , or the other not a Plain . Now it is impossible that one body should touch another , and yet touch one another in nothing . Wherefore this inmost Center of life is something , and something so full of essential vigour and virtue , that though gradually it diminish , yet can fill a certain Sphere of Space with its own presence and activity , as a spark of light illuminates the duskish aire . Wherefore there being no greater perplexity nor subtilty in the consideration of this Center of life or Inmost of a Spirit , then there is in the Atomes of Matter , we may by Axiome 7. rightly conclude , That Indiscerpibility has nothing in the notion thereof , but what may well consist with the possibility of the existence of the Subject whereunto it belongs . CHAP. VI. 1. Axiomes that tend to the demonstrating how the Center or First point of the Primary Substance of a Spirit may be Indiscerpible . 2. Several others that demonstrate how the Secondary Substance of a Spirit may be Indiscerpible . 3. An application of these Principles . 4. Of the union of the Secondary Substance considered transversly . 5. That the notion of a Spirit has less difficulty then that of Matter . 6. An answer to an Objection from the Rational faculty . 7. Answers to Objections suggested from Fancy . 8. A more compendious satisfaction concerning the notion of a Spirit . 1. AND thus we have fairly well gratified the Fancy of the Curious concerning the Extension and Indiscerpibility of a Spirit ; but we shall advance yet higher , and demonstrate the possibility of this notion to the severest Reason , out of these following Principles . AXIOME XI . A Globe touches a Plain in something , though in the least that is conceivable to be reall .   AXIOME XII . The least that is conceivable is so little , that it cannot be conceived to be discerpible into less .   AXIOME XIII . As little as this is , the repetition of it will amount to considerable magnitudes . AS for example , if this Globe be drawn upon a Plain , it constitutes a Line , and a Cylinder drawn upon a Plain , or this same Line described by the Globe multiplyed into it self , constitutes a superficies , &c. This a man cannot deny , but the more he thinks of it , the more certainly true he will find it . AXIOME XIV . Magnitude cannot arise out of meer Non-Magnitudes . FOR multiply Nothing ten thousand millions of times into nothing ▪ the Product will be still nothing . Besides , if that wherein the Globe touches a Plain were more then Indiscerpible , that is , purely Indivisible , it is manifest that a Line will consist of Points Mathematically so called , that is , purely Indivisible , which is the grandest absurdity that can be admitted in Philosophy , and the most contradictions thing imaginable . AXIOME XV. The same thing by reason of its extreme littleness may be utterly Indiscerpible , though intellectually Divisible . THis plainly arises out of the foregoing Principles : For every Quantity is intellectually divisible ; but something Indiscerpible was afore demonstrated to be Quantity , and consequently divisible , otherwise Magnitude would consist of Mathematicall points . Thus have I found a possibility for the Notion of the Center of a Spirit , which is not a Mathematicall point , but Substance , in Magnitude so little , that it is Indiscerpible ; but in virtue so great , that it can send forth out of it self so large a Sphere of Secondary Substance , as I may so call it , that it is able to actuate grand Proportions of Matter , this whole Sphere of life and activity being in the mean time utterly Indiscerpible . 2. This I have said , and shall now prove it by adding a few more Principles of that evidence , as the most rigorous Reason shall not be able to deny them . AXIOME XVI An Emanative Cause is the notion of a thing possible . BY an Emanative Cause is understood such a Cause as meerly by Being , no other activity or causality interposed , produces an Effect . That this is possible is manifest , it being demonstrable that there is de facto some such Cause in the world ; because something must move it self . Now if there be no Spirit , Matter must of necessity move it self , where you cannot imagine any activity or causality , but the bare essence of the Matter from whence this motion comes . For if you would suppose some former motion that might be the cause of this , then we might with as good reason suppose some former to be the cause of that , and so in infinitum . AXIOME XVII . An Emanative Effect is coexistent with the very substance of that which is said to be the Cause thereof . THis must needs be true , because that very Substance which is said to be the Cause , is the adaequate & immediate Cause , and wants nothing to be adjoyned to its bare essence for the production of the Effect ; and therefore by the same reason the Effect is at any time , it must be at all times , or so long as that Substance does exist . AXIOME XVIII . No Emanative Effect , that exceeds not the virtues and powers of a Cause , can be said to be impossible to be produced by it . THis is so plain , that nothing need be added for either explanation or proof . AXIOME XIX . There may be a Substance of that high Vertue and Excellency , that it may produce another Substance by Emanative causality , provided that Substance produced be in due graduall proportions inferiour to that which causes it . THis is plain out of the foregoing Principle . For there is no contradiction nor impossibility of a Cause producing an Effect less noble then it self , for thereby we are the better assured that it does not exceed the capacity of its own powers : Nor is there any incongruity , that one Substance should cause something else which we may in some sense call Substance , though but Secondary or Emanatory ; acknowledging the Primary Substance to be the more adequate Object of divine Creation , but the Secondary to be referrible also to the Primary or Centrall Substance by way of causall relation . For suppose God created the Matter with an immediate power of moving it self , God indeed is the Prime cause as well of the Motion as of the Matter , and yet nevertheless the Matter is rightly said to move it self . Finally , this Secondary or Emanatory Substance may be rightly called Substance , because it is a Subject indued with certain powers and activities , and that it does not inhaere as an Accident in any other Substance or Matter , but could maintaine its place , though all Matter or what other Substance soever were removed out of that space it is extended through , provided its Primary Substance be but safe . 3. From these four Principles I have here added , we may have not an imaginative but rationall apprehension of that part of a Spirit which we call the Secondary Substance thereof . Whos 's Extension arising by graduall Emanation from the First and primest Essence , which we call the Center of the Spirit ( which is no impossible supposition by the 16. 18. and 19. Axiomes ) we are led from hence to a necessary acknowledgment of perfect Indiscerpibility of parts , though not intellectuall Indivisibility , by Axiome 17. for it implyes a contradiction that an Emanative effect should be disjoyned from its originall . 4. Thus have I demonstrated how a Spirit , considering the lineaments of it ( as I may so call them ) from the Center to the Circumference , is utterly indiscerpible . But now if any be so curious as to ask how the parts thereof hold together in a line drawn cross to these from the Center ( for Imagination , it may be , will suggest they lye all loose ) I answer that the conjecture of Imagination is here partly true and partly false , or is true or false as she shall be interpreted . For if she mean by loose , actually disunited , it is false and ridiculous : but if only so discerpible , that one part may be disunited from another , that is not only true , but necessary ; otherwise a Spirit could not contract one part and extend another , which is yet an Hypothesis necessary to be admitted . Wherefore this Objection is so far from weakning the possibility of this notion , that it gives occasion more fully to declare the exact concinnity thereof . To be brief therefore , a Spirit from the Center to the Circumference is utterly indiscerpible , but in lines cross to this it is closely cohaerent , but not indiscerpibly ; which cohaesion may consist in an immediate union of these parts , and transverse penetration and transcursion of secondary substance thorough this whole Sphere of life which we call a Spirit . Nor need we wonder that so full an Orbe should swell out from so subtil and small a point as the Center of this Spirit is supposed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle somewhere sayes of the mind of man. And besides it is but what is seen in some sort to the very eye in light , how large a spheare of aire a little spark will illuminate . 5. This is the pure Idea of a created Spirit in general , concerning which if there be yet any cavill to be made , it can be none other then what is perfectly common to it and to Matter , that is , the unimaginableness of Points and smallest Particles , and how what is discerpible cannot at all hang together ; but this not hindering Matter from actuall existence , there is no reason that it should any way pretend to the inferring of the impossibility of the existence of a Spirit by Axiome 7. But the most lubricous supposition that we goe upon here , is not altogether so intricate as those difficulties in Matter . For if that be but granted , in which I find no absurdity , That a Particle of Matter may be so little that it is utterly uncapable of being made less , it is plain that one and the same thing , though intellectually divisible , may yet be really indiscerpible . And indeed it is not only possible , but it seems necessary that this should be true : For though we should acknowledg that Matter were discerpible in infinitum , yet supposing a Cause of Infinite distinct perception and as Infinite power , ( and God is such ) this Cause can reduce this capacity of infinite discerpibleness of Matter into act , that is to say , actually and at once discerp it or disjoyn it into so many particles as it is discerpible into . From whence it will follow , that one of these particles reduced to this perfect Parvitude , is then utterly indiscerpible , and yet intellectually divisible , otherwise magnitude would consist of meer points , which would imply a contradiction . We have therefore plainly demonstrated by reason , that Matter consists of parts indiscerpible ; and therefore there being no other Faculty to give suffrage against it , for neither sense nor any common notion can contradict it , it remains by Axiome 5. that the Conclusion is true . 6. What some would object from Reason , that these perfect Parvitudes being acknowledged still intellectually divisible , must still have parts into which they are divisible , and therefore be still discerpible ▪ to this it is answered , That division into parts does not imply any discerpibility , because the parts conceived in one of these Minima Corporalia ( as I may so call them ) are rather essentiall or formall parts then integrall , and can no more actually be dissevered , then Sense and Reason from the Soul of a man. For it is of the very Essence of Matter to be divisible , but it is not at all included in the essence thereof to be discerpible ; and therefore where discerpibility fails there is no necessity that divisibility should faile also . See the Preface , Sect. 3. 7. As for the trouble of spurious suggestions or representations from the Fancy , as if these perfect Parvitudes were round Bodyes , and that therefore there would be Triangular intervals betwixt , void of Matter , they are of no moment in this case , she alwayes representing a Discerpible magnitude instead of an Indiscerpible one . Wherefore she bringing in a false evidence , her testimony is to be rejected ; nay if she could perplex the cause far worse , she was not to be heard , by Axiome the 4. Wherefore Fancy being unable to exhibite the object we consider , in its due advantages , for ought we know these perfect Parvitudes may lye so close together , that they have no intervals betwixt : nay it seems necessary to be so ; For if there were any such intervalls , they were capable of particles less then these least of all , which is a contradiction in Reason , and a thing utterly impossible . But if we should gratify Fancy so far as to admit of these intervals , the greatest absurdity would be , that we must admit an insensible Vacuum , which no Faculty will be able ever to confute . But it is most rationall to admit none , and more consonant to our determination concerning these Minima Corporalia , as I call them , whose largeness is to be limited to the least reall touch of either a Globe on a Plain , or a Cone on a Plain , or a Globe on a Globe ; if you conceive any reall touch less then another , let that be the measure of these Minute Realities in Matter . From whence it will follow , they must touch a whole side at once , and therefore can never leave any empty intervals . Nor can we imagine any Angulosities or round protuberancies in a quantity infinitely little , more then we can in one infinitely great , as I have already declared in my Preface . I must confess , a mans Reason in this speculation is mounted far beyond his Imagination ; but there being worse intricacies in Theories acknowledged constantly to be true , it can be no prejudice to the present Conclusion , by the 4. and 7. Axiomes . 8. Thus have we cleared up a full and distinct notion of a Spirit , with so unexceptionable accuracy , that no Reason can pretend to assert it impossible , nor unintelligible . But if the Theory thereof may seem more operose and tedious to impatient wits , and the punctuality of the description the more hazardous and incredible , as if it were beyond our Faculties to make so precise a Conclusion in a subject so obscure , they may ease their understanding , by contenting themselves with what we have set down Cap. 2. Sect. 11 , 12. and remember that that Wisdome and Power that created all things , can make them of what nature He pleases , and that if God will that there shall be a Creature that is penetrable and indiscerpible , that it is as easy a thing for him to make one so of its own nature , as one impenetrable and discerpible , and indue it with what other properties he pleases , according to his own will and purpose : which induments being immediately united with the Subject they are in , Reason can make no further demand how they are there , by the 9. Axiome . CHAP. VII . 1. Of the Self-motion of a Spirit . 2. Of Self-penetration . 3. Of Self-contraction and dilatation . 4. The power of penetrating of Matter . 5. The power of moving , 6. And of altering the Matter . 1. WE have proved the Indiscerpibility of a Spirit as well in Center as Circumference , as well in the Primary as Secondary Substance thereof , to be a very consistent and congruous Notion . The next property is Self-motion , which must of necessity be an Attribute of something or other ; For by Self-motion I understand nothing else but Self-activity , which must appertain to a Subject active of it self . Now what is simply active of it self , can no more cease to be active then to Be ; which is a sign that Matter is not active of it self , because it is reducible to Rest : Which is an Argument not only that Self-activity belongs to a Spirit , but that there is such a thing as a Spirit in the world , from which activity is communicated to Matter . And indeed if Matter as Matter had motion , nothing would hold together but Flints , Adamant , Brass , Iron ; yea this whole Earth would suddenly melt into a thinner Substance then the subtil Aire , or rather it never had been condensated together to this consistency we finde it . But this is to anticipate my future purpose of proving That there are Spirits existing in the world : It had been sufficient here to have asserted , That Self-motion or Self-activity is as conceivable to appertain to Spirit as Body , which is plain at first sight to any man that appeales to his own Faculties . Nor is it at all to be scrupled at , that any thing should be allowed to move it self , because our adversaries that say there is nothing but Matter in the world , must of necessity ( as I have intimated already ) confess that this Matter moves it self , though it be very incongruous so to affirm . 2. The congruity and possibility of Self-penetration in a created Spirit is to be conceived , partly from the limitableness of the Subject , and partly from the foregoing attributes of Indiscerpibility and Self-motion . For Self-penetration cannot belong to God , because it is impossible any thing should belong to him that implyes imperfection , and Self-penetration cannot be without the lessening of the presence of that which does penetrate it self , or the implication that some parts of that essence are not so well as they may be , which is a contradiction in a Being which is absolutely perfect . From the Attributes of Indiscerpibility and Self-motion ( to which you may adde Penetrability from the generall notion of a Spirit ) it is plain that such a Spirit as we define , having the power of Motion upon the whole extent of its essence , may also determine this Motion according to the Property of its own nature : and therefore if it determine the motion of the exteriour parts inward , they will return inward towards the center of essentiall power ; which they may easily doe without resistance , the whole Subject being penetrable , and without damage , it being also indiscerpible . 3. From this Self-penetration we doe not only easily , but necessarily , understand Self-contraction and dilatation to arise . For this self-moving Substance , which we call a Spirit , cannot penetrate it self , but it must needs therewith contract it self ; nor restore it self again to it's former state , but it does thereby dilate it self ; so that we need not at all insist upon these termes . 4. That power which a Spirit has to penetrate Matter we may easily understand if we consider a Spirit only as a Substance , whose immediate property is Activity . For then it is not harder to imagine this Active Substance to pervade this or the other part of Matter , then it is to conceive the pervading or disspreading of motion it self therein . 6. The last Terme I put in the Definition of a Spirit , is the power of altering the Matter ; which will necessarily follow from it's power of moving it or directing its motion . For Alteration is nothing else but the varying of either the Figures , or postures , or the degrees of motion in the particles ; all which are nothing else but the results of locall motion . Thus have we cleared the intelligibility and possibility of all the Termes that belong to the Notion of a created Spirit in generall , at least of such as may be rationally conceived to be the causes of any visible Phaenomena in the world : We will now descend to the defining of the chief Species thereof . CHAP. VIII . 1. Four main Species of Spirits . 2. How they are to be defined . 3. The definition of a Seminall Forme ; 4. Of the Soule of a Brute ; 5. Of the Soule of a Man. 6. The difference betwixt the Soule of an Angel and an humane Soule . 7. The definition of an Angelical Soule . 8. Of the Platonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. That Des Cartes his Demonstration of the Existence of the Humane Soule does at least conclude the possibility of a Spirit . 1. WE have enumerated four kindes of Spirits , viz. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Seminall Formes , the Soules of Brutes , the Humane Soule , and that Soule or Spirit which actuates or informes the vehicles of Angels : For I look upon Angels to be as truly a compound Being , consisting of Soule and Body , as that of Men and Brutes . Their Existence we shall not now goe about to prove , for that belongs to another place . My present design is onely to expound or define the notion of these things , so far forth as is needful for the evincing that they are the Ideas or Notions of things which imply no contradiction or impossibility in their conception ; which will be very easy for us to perform : the chief difficulty lying in that more General notion of a Spirit , which we have so fully explained in the foregoing chapters . 2. Now this General notion can be contracted into Kindes , by no other Differences then such as may be called peculiar powers or properties belonging to one Spirit and excluded from another , by the 8. Axiome . From whence it will follow , that if we describe these several kindes of Spirits by immediate and intrinsecall properties , we have given as good Definitions of them as any one can give of any thing in the world . 3. We will begin with what is most simple , the Seminal Formes of things which , for the present , deciding nothing of their existence , according to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possibilis , we define thus ; A Seminal Forme is a created Spirit organizing duely prepared matter into life and vegetation proper to this or the other kind of plant . It is beyond my imagination what can be excepted against this description , it containing nothing but what is very cohaerent and intelligible . For in that it is a Spirit , it can move Matter intrinsecally , or at least direct the motion thereof , But in that it is not an Omnipotent Spirit , but Finite and Created , it 's power may well be restrained to duely prepared Matter both for vital union and motion . He that has made these particular Spirits , varying their Faculties of Vital union according to the diversity of the preparation of Matter , and so limiting the whole comprehension of them all , that none of them may be able to be vitally joyned with any matter whatever , and the same first Cause of all things , that gives them a power of uniting with and moving of matter duely prepared ; may also set such lawes to this motion , that when it lights on matter fit for it , it will produce such and such a Plant , that is to say , it will shape the matter into such Figure , Colour and other properties , as we discover in them by our Senses . 4. This is the first degree of Particular Life in the world , if there be any purely of this degree particular . But now , as Aristotle has somewhere noted , the Essences of things are like Numbers , whose Species are changed by adding or taking away an Unite ; adde therefore another Intrinsecall power to this of Vegetation , viz. Sensation , and it becomes the Soule of a Beast . For in truth the bare Substance it self is not to be computed in explicite knowledg , it being utterly in it self unconceivable , and therefore we will onely reckon upon the Powers . A Subject therefore from whence is both Vegetation and Sensation is the general notion of the Soule of a Brute . Which is distributed into a number of kindes , the effect of every Intrinsecal power being discernible in the constant shape and properties of every distinct kind of Brute Creatures . 5. If we adde to Vegetation and Sensation Reason properly so called , we have then a setled notion of the Soule of Man ; which we may more compleatly describe thus : A created Spirit indued with Sense and Reason , and a power of organizing terrestrial matter into humane shape by vital union therewith . 6. And herein alone , I conceive , does the Spirit or Soule of an Angel ( for I take the boldness to call that Soule , what ever it is , that has a power of vitally actuating the Matter ) differ from the Soule of a Man , in that the Soule of an Angel may vitally actuate an aëreal or aethereal body , but cannot be born into this world in a terrestrial one . 7. To make an end therefore of our Definitions : an Angelical Soule is very intelligibly described thus ; A created Spirit indued with Reason , Sensation , and a power of being vitally united with and actuating of a Body of aire or aether onely . Which power over an aëreal or aethereal Body is very easily to be understood out of that general notion of a Spirit in the foregoing Chapters . For it being there made good , that union with Matter is not incompetible to a Spirit , and consequently nor moving of it , nor that kind of motion in a Spirit which we call Contraction and Dilatation ; these powers , if carefully considered , will necessarily infer the possibility of the Actuation and Union of an Angelical Soule with an aethereal or aiery Body . 8. The Platonists write of other orders of Spirits or Immaterial Substances , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But there being more Subtilty then either usefulness or assurance in such like Speculations , I shall pass them over at this time ; having already , I think , irrefutably made good , That there is no incongruity nor incompossibility comprised in the Notion of Spirit or Incorporeal Substance . 9. But there is yet another way of inferring the same , and it is the Argument of Des-Cartes , whereby he would conclude that there is de facto a Substance in us distinct from Matter , viz. our own Minde . For every Real affection or Property being the Mode of some Substance or other , and reall Modes being unconceivable without their Subject , he inferres that , seeing we can doubt whether there be any such thing as Body in the world ( by which doubting we seclude Cogitation from Body ) there must be some other Substance distinct from the Body , to which Cogitation belongs . But I must confess this Argument will not reach home to Des-Cartes his purpose , who would prove in Man a substance distinct from his body . For being there may be modes common to more Subjects then one , and this of Cogitation may be pretended to be such as is competible as well to substance Corporeal as Incorporeal , it may be conceived apart from either , though not from both . And therefore his argument does not prove that That in us which does think or perceive is a Substance distinct from our Body , but onely That there may be such a Substance , which has the power of thinking or perceiving , which yet is not a Body . For it being impossible that there should be any real mode which is in no Subject , and we clearly conceiving Cogitation independent for existence on Corporeal Substance ; it is necessary , That there may be some other Substance on which it may depend ; which must needs be a Substance Incorporeal . CHAP. IX . 1. That it is of no small consequence to have proved the Possibility of the Existence of a Spirit . 2. The necessity of examining of Mr. Hobbs his Reasons to the contrary . 3. The first Excerption out of Mr. Hobbs . 4. The second Excerption . 5. The third . 6. The fourth . 7. The fifth . 8. The sixth . 9. The seventh . 10. The eighth and last Excerption . 1. I Have been , I believe , to admiration curious and sollicitous to make good , that the Existence of a Spirit or Incorporeal Substance is possible . But there is no reason any one should wonder that I have spent so much pains to make so small and inconsiderable a progresse , as to bring the thing only to a bare possibility . For though I may seem to have gained little to my self , yet I have thereby given a very signal overthrow to the adverse party , whose strongest hold seems to be an unshaken confidence , That the very notion of a Spirit or Substance Immaterial is a perfect Incompossibility and pure Non-sense . From whence are insinuated no better Consequences then these : That it is impossible that there should be any God , or Soule , or Angel , Good or Bad ; or any Immortality or Life to come . That there is no Religion , no Piety nor Impiety , no Vertue nor Vice , Justice nor Injustice , but what it pleases him that has the longest Sword to call so . That there is no Freedome of Will , nor consequently any Rational remorse of Conscience in any Being whatsoever , but that all that is , is nothing but Matter and corporeal Motion ; and that therefore every trace of mans life is as necessary as the tracts of Lightning , and the fallings of Thunder ; the blind impetus of the Matter breaking through or being stopt every where , with as certain and determinate necessity , as the course of a Torrent after mighty stormes and showers of Rain . 2. And verily considering of what exceeding great consequence it is to root out this sullen conceit that some have taken up concerning Incorporeal Substance , as if it bore a contradiction in the very termes , I think I shall be wanting to so weighty a Cause , if I shall content my self with a bare recitation of the Reasons whereby I prove it possible , and not produce their Arguments that seem most able to maintain the contrary . And truly I doe not remember that I ever met with any one yet that may justly be suspected to be more able to make good this Province then our Countreyman Mr. Hobbs , whose inexuperable confidence of the truth of the Conclusion , may well assure any man that duely considers the excellency of his natural Wit and Parts , that he has made choice of the most Demonstrative Arguments that humane Invention can search out for the eviction thereof . 3. And that I may not incurre the suspicion of mistaking his Assertion , or of misrepresenting the force of his Reasons , I shall here punctually set them down in the same words I find them in his own Writings , that any man may judge if I doe him any wrong . The first place I shall take notice of is in his Leviathan , Chap. 34. The word Body in the most general acceptation signifies that which filleth or occupieth some certain room , or imagined place ; and dependeth not on the Imagination , but is a real part of that we call the Universe . For the Universe being the Aggregate of all Bodyes , there is no reall part thereof that is not also Body ; nor any thing properly a Body , that is not also part of ( that Aggregate of all Bodyes ) the Universe . The same also , because Bodyes are subject to change , that is to say , to variety of appearance to the sense of living Creatures , is called Substance , that is to say , subject to various Accidents ; as sometimes to be moved , sometimes to stand still , and to seem to our senses sometimes Hot , sometimes Cold , sometimes of one Colour , Smell , Tast , or Sound , sometimes of another . And this diversity of seeming , ( produced by the diversity of the operation of Bodyes on the Organs of our Sense ) we attribute to alterations of the Bodyes that operate , and call them Accidents of those Bodyes . And according to this acception of the word , Substance and Body signifie the same thing ; and therefore Substance incorporeal are words which when they are joyned together destroy one another , as if a man should say an Incorporeal Body . 4. The second place is in his Physicks , Part 4. Chap. 25. Article 9. But it is here to be observed that certain Dreames , especially such as some men have when they are betwixt sleeping and waking , and such as happen to those that have no knowledg of the nature of Dreames , and are withall superstitious , were not heretofore nor are now accounted Dreames . For the Apparitions men thought they saw , and the voices they thought they heard in sleep , were not believed to be Phantasmes , but things subsisting of themselves , and Objects without those that Dreamed . For to some men , as well sleeping as waking , but especially to guilty men , and in the night , and in hallowed places , Fear alone , helped a little with the storyes of such Apparitions , hath raised in their mindes terrible Phantasmes which have been and are still deceitfully received for things really true , under the names of Ghosts and Incorporeal Substances . 5. We will adde a third out of the same book , Part 1. Chap. 5. Art. 4. For seeing Ghosts , sensible species , a shadow , light , colour , sound , space , &c. appear to us no less sleeping then waking , they cannot be things without us , but onely Phantasmes of the mind that imagines them . 6. And a fourth out of his Humane Nature , Chap. 11. Art. 4. But Spirits supernaturall commonly signifie some Substance without dimension , which two words doe flatly contradict one another . And Article 5. Nor I think is that word Incorporeal at all in the Bible , but is said of the Spirit , that it abideth in men , sometimes that it dwelleth in them , sometimes that it cometh on them , that it descendeth , and goeth , and cometh , and that Spirits are Angels , that is to say , Messengers ; all which words doe imply locality , and locality is Dimension , and whatsoever hath dimension is Body , be it never so subtile . 7. The fifth Excerption shall be out of his Leviathan , Chap. 12. And for the Matter or Substance of the Invisible agents so fancyed , they could not by naturall cogitation fall upon any other conceit , but that it was the same with that of the Soule of Man , and that the Soule of Man was of the same Substance with that which appeareth in a Dream to one that sleepeth , or in a Looking-glass to one that is awake : Which , men not knowing that such Apparitions are nothing else but creatures of the Fancy , think to be reall and external Substances , and therefore call them Ghosts , as the Latines called them Imagines , and Umbrae ; and thought them Spirits , that is , thin aereal bodies ; and those invisible Agents , which they feared , to be like them , save that they appeare and vanish when they please . But the opinion that such Spirits were Incorporeal or Immateriall , could never enter into the minde of any man by nature ; because , though men may put together words of contradictory signification , as Spirit and Incorporeal , yet they can never have the imagination of any thing answering to them . We will help out this further from what he writes in his Humane Nature , Cap. 11. Art. 5. To know that a Spirit is , that is to say , to have natural evidence of the same , it is impossible . For all evidence is conception , and all conception is imagination , and proceedeth from Sense ; and Spirits we suppose to be those Substances which work not upon the Sense , and therefore are not conceptible . 8. The sixth , out of Chap. 45. where he writes thus : This nature of Sight having never been discovered by the ancient pretenders to naturall knowledg , much less by those that consider not things so remote ( as that knowledg is ) from their present use , it was hard for men to conceive of those Images in the Fancy and in the Sense , otherwise then of things really without us . Which some ( because they vanish away they know not whether nor how ) will have to be absolutely incorporeal , that is to say , Immaterial , or Forms without Matter , Colour and Figure , without any coloured or figured body , and that they can put on aiery bodyes , ( as a garment ) to make them visible when they will to our bodily eyes ; and others say , are Bodyes and living Creatures , but made of Aire , or other more subtile and aethereal matter , which is then , when they will be seen , condensed . But both of them agree on one general appellation of them , Daemons . As if the dead of whom they dreamed were not the Inhabitants of their own Brain , but of the Aire or of Heaven or Hell , not Phantasmes but Ghosts ; with just as much reason as if one should say he saw his own Ghost in a Looking-glass , or the Ghosts of the stars in a River , or call the ordinary Apparition of the Sun of the quantity of about a foot , the Daemon or Ghost of that great Sun that enlightneth the whole visible world . 9. The seventh is out of the next Chapter of the same book . Where he again taking to task that Jargon , as he calls it , of Abstract Essences and Substantial Formes , he writes thus : The world ( I mean not the Earth onely , but the Universe , that is , the whole mass of all things that are ) is corporeal , that is to say , Body , and hath the Dimensions of Magnitude , namely Length , Breadth and Depth ; also every part of Body is likewise Body , and hath the like dimensions ; and consequently every part of the Universe is Body , and that which is not Body is no part of the Universe : And because the Universe is all , that which is no part of it is nothing , and consequently no where . 10. The eighth and last we have a little after in the same Chapter , which runs thus ; Being once fallen into this errour of separated essences , they are thereby necessarily involved in many other absurdities that follow it . For seeing they will have these Formes to be real , they are obliged to assign them some place . But because they hold them incorporeal without all dimension of Quantity , and all men know that Place is Dimension , and not to be filled but by that which is corporeall , they are driven to uphold their credit with a distinction , that they are not indeed any where Circumscriptivè , but Definitivé . Which termes , being meer words , and in this occasion insignificant , pass onely in Latine , that the vanity of them might be concealed . For the Circumscription of a thing is nothing else but the determination or defining of it's place , and so both the termes of distinction are the same . And in particular of the essence of man , which they say is his Soule , they affirm it to be all of it in his little finger , and all of it in every other part ( how small soever ) of his Body , and yet no more Soule in the whole Body then in any one of these parts . Can any man think that God is served with such Absurdities ? And yet all this is necessary to believe to those that will believe the existence of an incorporeal Soule separated from the Body . CHAP. X. 1. An Answer to the first Excerption . 2. To the second . 3. An Answer to the third . 4. To the fourth Excerption . 5. An Answer to the fifth . 6. To the sixth . 7. To the seventh . 8. An Answer to the eighth and last . 9. A brief Recapitulation of what has been said hitherto . 1. WE have set down the chiefest passages in the Writings of Mr. Hobbs , that confident Exploder of Immaterial Substances out of the world . It remains now that we examine them , and see whether the force of his Arguments beares any proportion to the firmness of his belief , or rather mis-belief , concerning these things . To strip therefore the first Excerption of that long Ambages of words , and to reduce it to a more plain and compendious forme of reasoning , the force of his Argument lies thus : That seeing every thing in the Universe is Body ( the Universe being nothing else but an Aggregate of Bodies ) Body and Substance are but names of one and the same thing ; it being called Body as it fills a place , and Substance as it is the Subject of severall Alterations and Accidents . Wherefore Body and Substance being all one , Incorporeal Substance is no better sense then an Incorporeal Body , which is a contradiction in the very termes . But it is plain to all the world that this is not to prove , but to suppose what is to be proved , That the Universe is nothing else but an Aggregate of Bodyes : When he has proved that , we will acknowledge the sequel ; till then he has proved nothing , and therefore this first argumentation must pass for nought . 2. Let us examine the strength of the Second , which certainly must be this , if any at all ; That which has its originall meerly from Dreames , Feares and Superstitious Faneyes , has no reall existence in the world . But Incorporeall Substances have no other Originall . The Proposition is a Truth indubitable , but the Assumption is as weak as the other is strong ; whether you understand it of the reall Originall of these Substances , or of the Principles of our knowledge That they are . And be their Originall what it will , it is nothing to us , but so far forth as it is cognoscible to us by Axiome first . And therefore when he sayes , they have no other Originall then that of our own Fancy , he must be understood to affirme that there is no other principle of the knowledge of their Existence then that we vainly imagine them to be ; which is grossly false . For it is not the Dreams and Feares of Melancholick and Superstitious persons , from which Philosophers and Christians have argued the Existence of Spirits and Immaterial Substances , but from the evidence of Externall Objects of Sense , that is , the ordinary Phaenomena of Nature , in which there is discoverable so profound Wisdome and Counsell , that they could not but conclude that the order of things in the world was from a higher Principle then the blind motions and jumblings of Matter and meer Corporeall Beings . To which you may adde what usually they call Apparitions , which are so far from being meerly the Dreams and Fancyes of the Superstitious , that they are acknowledged by such as cannot but be deemed by most men over Atheisticall , I mean Pomponatius and Cardan , nay by Vaninus himself , though so devoted to Atheisme , that out of a perfect mad zeale to that despicable cause he died for it . I omit to name the operations of the Soule , which ever appeared to the wisest of all Ages of such a transcendent condition , that they could not judge them to spring from so contemptible a Principle as bare Body or Matter . Wherefore to decline all these , and to make representation onely of Dreames and Fancyes to be the occasions of the world's concluding that there are Incorporeall Substances , is to fancy his Reader a meer foole , and publickly to profess that he has a minde to impose upon him . 3. The third argumentation is this : That which appears to us as well sleeping as wakeing , is nothing without us : But Ghosts , that is Immateriall Substances , appeare to us as well sleeping as waking . This is the weakest argument that has been yet produced : for both the Proposition and Assumption are false . For if the Proposition were true , the Sun , Moon , Stars , Clouds , Rivers , Meadows , Men , Women , and other living creatures were nothing without us : For all these appeare to us as well when we are sleeping as waking . But Incorporeall Substances doe not appeare to us as well sleeping as waking . For the notion of an Incorporeall Substance is so subtile and refined , that it leaving little or no impression on the Fancy , it 's representation is meerly supported by the free power of Reason , which seldome exercises it self in sleep , unless upon easy imaginable Phantasmes . 4. The force of the fourth Argument is briefly this : Every Substance has dimensions ; but a Spirit has no dimensions . Here I confidently deny the Assumption . For it is not the Characteristicall of a Body to have dimensions , but to be Impenetrable . All Substance has Dimensions , that is , Length , Breadth , and Depth : but all has not Impenetrability . See my Letters to Monsieur Des-Cartes , besides what I have here writ , Cap. 2 , and 3. 5. In the Excerptions belonging to the fifth place these Arguments are comprised . 1. That we have no principle of knowledge of any Immateriall Being , but such as a Dream or a Looking-Glasse furnisheth us withall . 2. That the word Spirit or Incorporeall implyes a contradiction , and cannot be conceived to be sense by a naturall Understanding . 3. That nothing is conceived by the Understanding but what comes in at the Senses , and therefore Spirits not acting upon the Senses must remain unknown and unconceivable . We have already answered to the first in what we have returned to his second Argument in the second Excerption . To the second I answer , That Spirit or Incorporeall implyes no contradiction , there being nothing understood thereby but Extended Substance with Activity and Indiscerpibility , leaving out Impenetrability : Which I have above demonstrated to be the notion of a thing possible , and need not repeat what I have already written . To the third I answer , That Spirits do act really upon the Senses , by acting upon Matter that affects the Senses ; and some of these operations being such , that they cannot be rationally attributed to the Matter alone , Reason by the information of the Senses concludes , that there is some other more noble Principle distinct from the Matter . And as for that part of the Argument that asserts that there is nothing in the Understanding but what comes in at the Senses , I shall in it's due place demonstrate it to be a very gross Errour . But in the mean time I conclude , that the Substance of every thing being utterly unconceivable by Axiome 8. and it being onely the Immediate properties by which a man conceives every thing , and the properties of Penetrability and Indiscerpibility being as easy to conceive , as of Discerpibility and Impenetrability , and the power of communicating of motion to Matter as easy as the Matters reception of it , and the Union of Matter with Spirit , as of Matter with Matter ; it plainly followes , that the notion of a Spirit is as naturally conceivable as the notion of a Body . 6. In this sixth Excerption he is very copious in jearing and making ridiculous the opinion of Ghosts and Daemons ; but the strength of his Argument , if it have any , is this , viz. If there be any such things as Ghosts or Daemons , then they are ( according to them that hold this opinion ) either those Images reflected from water or Looking-glasses , cloathing themselves in aiery garments , and so wandring up and down , or else they are living Creatures made of nothing but Aire or some more subtile and AEthereall Matter . One might well be amazed to observe such slight and vain arguing come from so grave a Philosopher , were not a man well aware that his peculiar eminency , as himself somewhere professes , lies in Politicks , to which the humours and Bravadoes of Eloquence , especially amongst the simple , is a very effectuall and serviceable instrument . And certainly such Rhetorications as this cannot be intended for any but such as are of the very weakest capacity . Those two groundless conceits that he would obtrude upon the sober Assertors of Spirits and Daemons belong not to them , but are the genuine issue of his own Brain . For , for the former of them , it is most justly adjudged to him , as the first Author thereof ; it being a Rarity , which neither my self nor ( I dare say ) any else ever met with out of Mr. Hobbs his Writings . And the latter he does not onely not goe about to confute here , but makes a shew of allowing it , for fear he should seem to deny Scripture , in Chap. 34. of his Leviathan . But those that assert the existence of Spirits , will not stand to Mr. Hobbs his choice for defining of them , but will make use of their own Reason and Judgment for the setling of so concerning a Notion . 7. In this seventh Excerption is contained the same Argument that was found in the first ; but to deal fairly and candidly , I must confess it is better backt then before . For there he supposes , but does not prove , the chief ground of his Argument ; but here he offers at a proof of it , couched , as I conceive , in these words [ and hath the dimensions of Magnitude , namely Length , Breadth and Depth ] for hence he would infer that the whole Universe is corporeall , that is to say , every thing in the Universe , because there is nothing but has Length , Breadth and Depth . This therefore is the very last ground his Argument is to be resolved into . But how weak it is I have already intimated , it being not Trinall Dimension , but Impenetrability , that constitutes a Body . 8. This last Excerption seems more considerable then any of the former , or all of them put together : but when the force of the Arguments therein contained is duely weighed , they will be found of as little efficacy to make good the Conclusion as the rest . The first Argument runs thus ; Whatsoever is reall , must have some place : But Spirits can have no place . But this is very easily answered . For if nothing else be understood by Place , but Imaginary Space , Spirits and Bodyes may be in the same imaginary Space , and so the Assumption is false . But if by Place be meant the Concave Superficies of one Body immediately environing another Body , so that it be conceived to be of the very Formality of a Place , immediately to environ the corporeall Superficies of that Substance which is said to be placed ; then it is impossible that a Spirit should be properly said to be in a Place , and so the Proposition will be false . Wherefore there being these two acceptions of Place , that Distinction of being there Circumscriptivè and Definitivè is an allowable Distinction , and the terms may not signify one and the same thing . But if we will with Mr. Hobbs ( and I know no great hurt if we should doe so ) confine the notion of Place to Imaginary Space , this distinction of the Schools will be needless here , and we may , without any more adoe , assert , that Spirits are as truly in Place as Bodyes . His second Argument is drawn from that Scholastick Riddle , which I must confess seems to verge too near to profound Nonsense , That the Soule of man is tota in toto and tota in qualibet parte corporis . This mad Jingle it seems has so frighted Mr. Hobbs sometime or other , that he never since could endure to come near the notion of a Spirit again , not so much as to consider whether it were a meer Bug-beare , or some reall Being . But if Passion had not surprised his better Faculties , he might have found a true setled meaning thereof , and yet secluded these wilde intricacies that the heedless Schools seem to have charged it with : For the Immediate properties of a Spirit are very well intelligible without these aenigmaticall flourishes , viz. That it is a Substance Penetrable and Indiscerpible , as I have already shewn at large . Nor is that Scholastick AEnigme necessary to be believed by all those that would believe the existence of an Incorporeal Soul ; nor do I believe Mr. Hobbs his interpretation of this Riddle to be so necessary . And it had been but fair play to have been assured , that the Schools held such a perfect contradiction , before he pronounced the belief thereof necessary to all those that would hold the Soule of Man an Immateriall Substance , separable from the Body . I suppose they may mean nothing by it , but what Plato did by his making the Soule to consist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor Plato any thing more by that divisible and indivisible Substance , then an Essence that is intellectually divisible , but really indiscerpible . 9. We have now firmly made good , that the notion of a Spirit implyes no contradiction nor incompossibility in it ; but is the notion or Idea of a thing that may possibly be . Which I have done so punctually and particularly , that I have cleared every Species of Substances Incorporeall from the imputation of either obscurity or inconsistency . And that I might not seem to take advantage in pleading their cause in the absence of the adverse party , I have brought in the most able Advocate and the most assured that I have hitherto ever met withall ; and dare now appeal to any indifferent Judge , whether I have not demonstrated all his Allegations to be weak and inconclusive . Wherefore having so clearly evinced the possibility of the Existence of a Spirit , we shall now make a step further , and prove That it is not onely a thing possible , but that it is really and actually in Nature . CHAP. XI . 1. Three grounds to prove the Existence of an Immateriall Substance , whereof the first is fetcht from the Nature of God. 2. The second from the Phaenomenon of Motion in the world . 3. That the Matter is not self-moveable . 4. An Objection that the Matter may be part self-moved , part not . 5. The first Answer to the Objection . 6. The second Answer . 7. Other Evasions answered . 8. The Conclusion , That no Matter is self-moved , but that a certain quantity of motion was impressed upon it at its first Creation by God. 1. THere be three main Grounds from whence a man may be assured of the Existence of Spirituall or Immateriall Substance . The one is the consideration of the transcendent excellency of the nature of God ; who being , according to the true Idea of Him , an Essence absolutely perfect , cannot possibly be Body , and consequently must be something Incorporeall : and seeing that there is no contradiction in the notion of a Spirit in generall , nor in any of those kinds of Spirits which we have defined , ( where the notion of God was set down amongst the rest ) and that in the very notion of him there is contained the reason of his Existence , as you may see at large in my Antidote , Lib. 1. Cap. 7. 8 ; certainly if we find any thing at all to be , we may safely conclude that He is much more . For there is nothing besides Him of which one can give a reason why it is , unless we suppose him to be the Author of it . Wherefore though God be neither Visible nor Tangible , yet his very Idea representing to our Intellectuall Faculties the necessary reason of his Existence , we are by Axiome 5. ( though we had no other Argument drawn from our Senses ) confidently to conclude That He is . 2. The second ground is the ordinary Phaenomena of Nature , the most generall whereof is Motion . Now it seems to me demonstrable from hence , that there is some Being in the world distinct from Matter . For Matter being of one simple homogeneal nature , & not distinguishable by specificall differences , as the Schools speak , it must have every where the very same Essentiall properties ; and therefore of it self it must all of it be either without motion , or else be self-moving , and that in such or such a tenor , or measure of Motion ; there being no reason imaginable , why one part of the Matter should move of it self lesse then another ; and therefore if there be any such thing , it can onely arise from externall impediment . 3. Now I say , if Matter be utterly devoid of Motion in it self , it is plain it has it's motion from some other Substance , which is necessarily a Substance that is not Matter , that is to say , a Substance Incorporeall . But if it be moved of it self , in such or such a measure , the effect here being an Emanative effect , cannot possibly fail to be where-ever Matter is , by Axiome 17. especially if there be no externall impediment : And there is no impediment at all , but that the terrestriall parts might regain an activity very nigh equall to the aethereall , or rather never have lost it . For if the Planets had but a common Dividend of all the motion which themselves and the Sun and Stars , and all the AEthereall matter possess , ( the matter of the Planets being so little in comparison of that of the Sun , Stars and AEther ) the proportion of motion that will fall due to them would be exceeding much above what they have . For it would be as if four or five poor men in a very rich and populous city should , by giving up that estate they have , in a levelling way , get equall share with all the rest . Wherefore every Planet could not faile of melting it self into little less finer Substance then the purest AEther . But they not doing so , it is a signe they have not that Motion nor Agitation of themselves , and therefore rest content with what has extrinsecally accrued to them , be it less or more . 4. But the pugnacious , to evade the stroke of our Dilemma , will make any bold shift , and though they affront their own faculties in saying so , yet they will say , and must say , That part of the Matter is self-moving , part without motion of it self . 5. But to this I answer , That first this evasion of theirs is not so agreeable to experience ; but , so far as either our Sense or Reason can reach , there is the same Matter every where . For consider the subtilest parts of Matter discoverable here below , those which for their Subtilty are invisible , and for their Activity wonderfull , I mean those particles that cause that vehement agitation we fell in Windes : They in time loose their motion , become of a visible vaporous consistency , and turn to Clouds , then to Snow or Rain , after haply to Ice it self ; but then in process of time , first melted into Water , then exhaled into Vapours , after more fiercely agitated , do become Wind again . And that we may not think that this Reciprocation into Motion and Rest belongs onely to Terrestriall particles ; that the Heavens themselves be of the same Matter , is apparent from the Ejections of Comets into our Vortex , and the perpetuall rising of those Spots and Scum upon the Face of the Sun. 6. But secondly , to return what is still more pungent . This Matter that is Self-moved , in the impressing of Motion upon other Matter , either looses of its own motion , or retains it still entire . If the first , it may be despoiled of all its motion : And so that whose immediate nature is to move , shall rest , the entire cause of its motion still remaining , viz. it self : which is a plain contradiction by Axiome 17. If the second , no meaner an inconvenience then this will follow , that the whole world had been turned into pure AEther by this time , if not into a perfect flame , or at least will be in the conclusion , to the utter destruction of all corporeall Consistencies . For , that these Self-moving parts of Matter are of a considerable copiousness , the event does testify , they having melted almost all the world already into Suns , Stars and AEther , nothing remaining but Planets and Comets to be dissolved : Which all put together scarce beare so great a proportion to the rest of the Matter of the Universe , as an ordinary apple to the ball of the Earth . Wherefore so potent a Principle of Motion still adding new motion to Matter , and no motion once communicated being lost , ( for according to the laws of motion , no Body looses any more motion then it communicates to another ) it plainly follows , that either the world had been utterly burnt up ere now , or will be at least in an infinite less time then it has existed , nay , I may say absolutely in a very little time , and will never return to any frame of things again , which though it possibly may be , yet none but a mad-man will assert , by Axiome 2. And that it has not yet been since the first Epoches of History , is a Demonstration this second Hypothesis is false . 7. There is yet another Evasion or two , which when they are answered there will be no scruple remaining touching this point . The first is , That the Matter is all of it homogeneall , of the like nature every where , and that it is the common property of it all to be of it self indifferent to Motion or Rest ; and therefore , that it is no wonder that some of it moves and other some of it rests , or moves less then other some . To which I answer , That this Indifferency of the Matter to Motion or Rest may be understood two wayes : Either privatively , that is to say , That it has not any reall or active propension to Rest , more then to Motion , or vice versâ , but is meerly passive and susceptive of what Motion or Fixation some other Agent confers upon it , and keeps that modification exactly and perpetually till again some other Agent change it ; ( in which sense I allow the Assertion to be true , but it makes nothing against us , but for us , it plainly implying that there is an Incorporeal Substance distinct from the Matter , from whence the Matter both is and must be moved . ) Or else , this Indifferency is to be understood positively , that is to say , That the Matter has a reall and active propension as well to Motion as to Rest , so that it moveth it self and fixeth it self from its own immediate nature : From whence there are but these two Absurdities that follow : the first , That two absolutely contrary properties are immediately seated in one simple Subject ; then which nothing can seem more harsh and unhandsome to our Logicall faculties ; unless the second , which is , That Motion and Rest being thus the emanative effects of this one simple Subject , the Matter will both move and rest at once ; or , if they doe not understand by Rest , Fixation , but a meer absence of motion , That it will both move and not move at once . For what is immediate to any Subject , will not cease to be , the Subject not being destroyed , by Axiome 17. Nor will they much help themselves by fancying that Matter necessarily exerting both these immediate powers or properties at once of Motion and Rest , moves her self to such a measure and no swifter . For this position is but coincident with the second member of the Dilemma , Sect. 3. of this Chapter ; and therefore the same Argument will serve for both places . The other Evasion is , by supposing part of the Matter to be Self-moving , and part of it Self-resting , in a positive sense , or Self-fixing : Which is particularly directed against what we have argued Sect. 6. But that this supposition is false is manifest from experience . For if there be any such Self-fixing parts of Matter , they are certainly in Gold and Lead and such like Metalls ; but it is plain that they are not there . For what is Self-fixing , will immediately be reduced to Rest , so soon as externall violence is taken off , by Axiome 17. Whence it will follow that though these Self-fixing parts of Matter may be carried by other matter while they are made fast to it , yet left free they will suddainly rest , they having the immediate cause of Fixation in themselves . Nor can any one distrust that the change will be so suddain , if he consider how suddainly an externall force puts Matter upon motion . But a Bullet of gold or lead put thus upon motion , swift or slow , does not suddainly reduce it self to rest . Whence it plainly appears that this last Evasion contradicts Experience , and therefore has no force against our former Arguments . 8. Wherefore it is most rationall to conclude , That Matter of its own Nature has no active Principle of Motion , though it be receptive thereof , but that when God created it , he superadded an impress of Motion upon it , such a measure and proportion to all of it , which remains still much-what the same for quantity in the whole , though the parts of Matter in their various occursion of one to another have not alwayes the same proportion of it . Nor is there any more necessity that God should reiterate this impress of Motion on the Matter created , then that he should perpetually create the Matter . Neither does his conservation of this quantity of Motion any thing more imply either a repetition or an augmentation of it , then the conservation of the Matter does the superaddition of new Matter thereunto . Indeed he need but conserve the Matter , and the Matter thus conserved will faithfully retain , one part with another , the whole summe of Motion first communicated to it , some small moments excepted , which are not worth the mentioning in this place . CHAP. XII . 1. That the Order and Nature of things in the Universe argue an Essence Spirituall or Incorporeall . 2. The Evasion of this Argument . 3. A preparation out of Mr. Hobbs to answer the Evasion . 4. The first Answer . 5. The second Answer . 6. Mr. Hobbs his mistake , of making the Ignorance of Second Causes the onely Seed of Religion . 1. WE have discovered out of the simple Phaenomenon of Motion , the necessity of the Existence of some Incorporeall Essence distinct from the Matter : But there is a further assurance of this Truth , from the consideration of the Order and admirable Effect of this Motion in the world . Suppose Matter could move it self , would meere Matter , with Self-motion , amount to that admirable wise contrivance of things which we see in the world ? Can a blind impetus produce such effects , with that accuracy and constancy , that , the more wise a man is , the more he will be assured That no Wisdome can adde , take away , or alter any thing in the workes of Nature , whereby they may be bettered ? How can that therefore that has not so much as Sense , arise to the effects of the highest pitch of Reason or Intellect ? But of this I have spoke so fully and convincingly in the second Book of my Antidote , that it will be but a needless repetition to proceed any further on this Subject . 2. All the evasion that I can imagine our Adversaries may use here , will be this : That Matter is capable of Sense , and the finest and most subtil of the most refined Sense , and consequently of Imagination too , yea haply of Reason and Understanding . For Sense being nothing else , as some conceit , but Motion , or rather Reaction of a Body pressed upon by another Body , it will follow that all the Matter in the world has in some manner or other the power of Sensation . 3. Let us see now what this Position will amount to : Those that make Motion and Sensation thus really the same , they must of necessity acknowledg that no longer Motion no longer Sensation , as Mr. Hobbs has ingenuously confessed Physic. Chap. 25. And that every Motion or Reaction must be a new Sensation , as well as every ceasing of Reaction a ceasing of Sensation . 4. Now let us give these busie active particles of the Matter that play up and down every where the advantage of Sense , and let us see if all their heads laid together can contrive the Anatomicall fabrick of any Creature that lives . Assuredly when all is summ'd up that can be imagined , they will fall short of their account . For I demand , has every one of these particles that must have an hand in the framing of the Body of an Animal , the whole design of the work by the impress of some Phantasme upon it , or , as they have severall offices , so have they severall parts of the design ? If the first , it being most certain , even according to their opinion whom we oppose , that there can be no knowledg nor perception in the Matter , but what arises out of the Reaction of one part against another , how is it conceivable that any one particle of Matter or many together ( there not existing yet in Nature any Animal ) can have the Idea impressed of that Creature they are to frame ? Or if one or some few particles have the sense of one part of the Animal ( they seeming more capable of this , the parts being far more simple then the whole Compages and contrivement ) and other some few of other parts ; how can they confer notes ? by what language or speech can they communicate their counsell one to another ? Wherefore that they should mutually serve one another in such a design , is more impossible , then that so many men blind and dumb from their nativity should joyn their forces and wits together to build a Castle , or carve a Statue of such a Creature as none of them knew any more of in several , then some one of the smallest parts thereof , but not the relation it bore to the whole . 5. Besides this , Sense being really the same with Corporeal Motion , it must change upon new impresses of Motion , so that if a particle by Sense were carried in this line , it meeting with a counterbuffe in the way , must have quite another Impress and Sense , and so forget what it was going about , and divert its course another way . Nay though it scaped free , Sense being Reaction , when that which it beares against is removed , Sense must needs cease , and perfect Oblivion succeed . For it is not with these particles as with the Spring of a Watch , or a bent Crosbow , that they should for a considerable time retain the same Reaction , and so consequently the same Sense . And lastly , if they could , it is still nothing to the purpose ; for let their Sense be what it will , their motion is necessary , it being meerly corporeall , and therefore the result of their motion cannot be from any kind of knowledg . For the corporeall motion is first , and is onely felt , not directed by feeling . And therefore whether the Matter have any Sense or no , what is made out of it is nothing but what results from the wild jumblings and knocking 's of one part thereof against another , without any purpose , counsell or direction . Wherefore the ordinary Phaenomena of Nature being guided according to the most ▪ Exquisite Wisdome imaginable , it is plain that they are not the effects of the meer motion of Matter , but of some Immateriall Principle , by Axiome 10. 6. And therefore the Ignorance of Second Causes is not so rightly said to be the Seed of Religion , ( as Mr. Hobbs would have it ) as of Irreligion and Atheisme . For if we did more punctually and particularly search into their natures , we should clearly discern their insufficiency for such effects as we discover to be in the world . But when we have looked so closely and carefully into the nature of Corporeall Beings , and can finde no Causality in them proportionable to these Effects we speak of , still to implead our selves rather of Ignorance , then the Matter and Corporeall motion of Insufficiency , is to hold an opinion upon humour , and to transgress against our first and second Axiomes . CHAP. XIII . 1. The last proof of Incorporeall Substances from Apparitions . 2. The first Evasion of the force of such Arguings . 3. An answer to that Evasion . 4. The second Evasion . 5. The first kind of the second Evasion . 6. A description out of Virgil of that Genius that suggests the dictates of the Epicurean Philosophy . 7. The more full and refined sense of that Philosophy now a dayes . 8. The great efficacy of the Stars ( which they suppose to consist of nothing but Motion and Matter ) for production of all manner of Creatures in the world . 1. THE Third and last ground which I would make use of , for evincing the Existence of Incorporeall Substances , is such extraordinary effects as we cannot well imagine any naturall , but must needs conceive some free or spontaneous Agent to be the Cause thereof , when as yet it is clear that they are from neither Man nor Beast . Such are speakings , knocking 's , opening of doores when they were fast shut , sudden lights in the midst of a room floating in the aire , and then passing and vanishing ; nay , shapes of Men and severall sorts of Brutes , that after speech and converse have suddainly disappeared . These and many such like extraordinary effects ( which , if you please , you may call by one generall terme of Apparitions ) seem to me to be an undeniable Argument , that there be such things as Spirits or Incorporeall Substances in the world ; and I have demonstrated the sequel to be necessary in the last Chapter of the Appendix to my Treatise against Atheisme ; and in the third Book of that Treatise have produced so many and so unexceptionable storyes concerning Apparitions , that I hold it superfluous to adde any thing here of that kind , taking far more pleasure in exercising of my Reason then in registring of History . Besides that I have made so carefull choice there already , that I cannot hope to cull out any that may prove more pertinent or convictive ; I having pen'd down none but such as I had compared with those severe lawes I set my self in the first Chapter of that third Book , to prevent all tergiversations and evasions of gain-sayers . 2. But , partly out of my own observation , and partly by information from others , I am well assured there are but two wayes whereby they escape the force of such evident narrations . The first is a firm perswasion that the very notion of a Spirit or Immateriall Substance is an Impossibility or Contradiction in the very termes . And therefore such stories implying that which they are confident is impossible , the Narration at the very first hearing must needs be judged to be false , and therefore they think it more reasonable to conclude all those that profess they have seen such or such things to be mad-men or cheats , then to give credit to what implyes a Contradiction . 3. But this Evasion I have quite taken away , by so clearly demonstrating that the notion of a Spirit implies no more contradiction then the notion of Matter ; and that its Attributes are as conceivable as the Attributes of Matter : so that I hope this creep-hole is stopt for ever . 4. The second Evasion is not properly an evasion of the truth of these stories concerning Apparitions , but of our deduction therefrom . For they willingly admit of these Apparitions and Prodigies recorded in History , but they deny that they are any Arguments of a truly Spirituall and Incorporeall Substance distinct from the Matter thus changed into this or that shape , that can walk and speak , &c. but that they are speciall effects of the influence of the Heavenly Bodyes upon this region of Generation and Corruption . 5. And these that answer thus are of two sorts . The one have great Affinity with Aristotle and Avenroes , who look not upon the Heavenly Bodies as meer Corporeall Substances , but as actuated with Intelligencies , which are Essences separate and Immateriall . But this Supposition hurts not us at all in our present design ; they granting that which I am arguing for , viz. a Substance Incorporeall . The use of this perverse Hypothesis is only to shuffle off all Arguments that are drawn from Apparitions , to prove that the Souls of men subsist after death , or that there are any such things as Daemons or Genii of a nature permanent and immortall . But I look upon this Supposition as confutable enough , were it worth the while to encounter it . That of the Sadduces is far more firm , they supposing their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be nothing else but the efficacy of the presence of God altering Matter into this or the other Apparition , or Manifestation ; as if there were but one Soule in all things , and God were that Soule variously working in the Matter . But this I have already confuted in my Philosophicall Poems . 6. The other Influenciaries hold the same power of the Heavens as these ; though they do not suppose so high a Principle in them , yet they think it sufficient for the salving of all Sublunary Phaenomena , as well ordinary as extraordinary . Truly it is a very venerable Secret , and not to be uttered or communicated but by some old Silenus lying in his obscure Grot or Cave , nor that neither but upon due circumstances , and in a right humour , when one may find him with his veins swell'd out with wine , and his Garland faln off from his head through his heedless drousiness : then if some young Chromis and Mnasylus , especially assisted by a fair and forward AEgle , that by way of a love-srollick will leave the tracts of her fingers in the blood of Mulberies on the temples and forehead of this aged Satyre , while he sleeps dog-sleep , and will not seem to see for fear he forfeit the pleasure of his feeling ; then , I say , if these young lads importune him enough , he will again sing that old song of the Epicurean Philosophy , in an higher strain then ever , which I profess I should abhor to recite , were it not to confute ; it is so monstrous and impious . But because no sore can be cured that is concealed , I must bring this Hypothesis into view also , which the Poet has briefly comprised in this summary . Namque canebat , uti magnum per inane coacta Semina terrarumque animaeque marisque fuissent , Et liquidi simul ignis ; ut his exordia primis Omnia , & ipse tener mundi concreverit orbis . 7. The fuller and more refined sense whereof now a daies is this ; That Matter and Motion are the Principles of all things whatsoever ; and that by Motion some Atomes or particles are more subtil then others , and of more nimbleness and activity . That motion of one Body against another does every where necessarily produce Sense , Sense being nothing else but the Reaction of parts of the Matter . That the subtiler the Matter is , the Sense is more subtil . That the subtilest Matter of all is that which constitutes the Sun and Stars , from whence they must needs have the purest and subtilest Sense . That what has the most perfect Sense , has the most perfect Imagination and Memory , because Memory and Imagination are but the same with Sense in reality , the latter being but certain Modes of the former . That what has the perfectest Imagination , has the highest Reason and Providence ; Providence and Reason being nothing else but an exacter train of Phantasmes , Sensations or Imaginations . Wherefore the Sun and the Stars are the most Intellectuall Beings in the world , and in them is that Knowledg Counsell , and Wisdome by which all Sublunary things are framed and governed . 8. These by their severall impresses and impregnations have filled the whole Earth with vital Motion , raising innumerable sorts of Flowers , Herbs and Trees out of the ground . These have also generated the severall Kindes of living Creatures . These have filled the Seas with Fishes , the Fields with Beasts , and the Aire with Fowles ; the Terrestriall matter being as easily formed into the living shapes of these severall Animals by the powerfull impress of the Imagination of the Sun and Stars , as the Embryo in the womb is marked by the strong fancy of his Mother that bears him . And therefore these Celestiall powers being able to frame living shapes of earthly matter by the impress of their Imagination , it will be more easy for them to change the vaporous Aire into like transfigurations . So that admitting all these Stories of Apparitions to be true that are recorded in Writers , it is no Argument of the Existence of any Incorporeall Principle in the world . For the piercing Fore-sight of these glorious Bodies , the Sun and Stars , is able to raise what Apparitions or Prodigies they please , to usher in the Births or fore-signify the Deaths of the most considerable persons that appear in the world ; of which Pomponatius himself does acknowledg that there are many true examples both in Greek and Latine History . This is the deepest Secret that old Silenus could ever sing to ensnare the ears of deceivable Youth . And it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the very worst sense , Horrendum mysterium , a very dreadfull and dangerous Mystery , saving that there is no small hope that it may not prove true . Let us therefore now examine it . CHAP. XIV . 1. That the Splendor of the Celestiall Bodies proves no Fore-sight nor Soveraignty that they have over us . 2. That the Stars can have no knowledg of us , Mathematically demonstrated . 3. The same Conclusion again demonstrated more familiarly . 4. That the Stars cannot communicate Thoughts , neither with the Sun nor with one another . 5. That the Sun has no knowledg of our affairs . 6. Principles laid down for the inferring that Conclusion . 7. A demonstration that he cannot see us . 8. That he can have no other kind of knowledg of us , nor of the frame of any Animall on Earth . 9. That though the Sun had the knowledg of the right frame of an Animal , he could not transmit it into Terrestriall matter . 10. An Answer to that Instance of the Signature of the Foetus . 11. 12. Further Answers thereto . 13. A short Increpation of the confident Exploders of Incorporeall Substance out of the world . 1. THat the Light is a very glorious thing , and the lustre of the Stars very lovely to look upon , and that the Body of the Sun is so full of splendour and Majesty , that without flattery we may profess our selves constrained to look aside , as not being able to bear the brightness of his aspect ; all this must be acknowledged for Truth : but that these are as so many Eyes of Heaven to watch over the Earth , so many kinde and carefull Spectators and intermedlers also in humane affairs , as that phansifull Chymist Paracelsus conceits , who writeth that not onely Princes and Nobles , or men of great and singular worth , but even almost every one , near his death has some prognostick sign or other ( as knocking 's in the house , the dances of dead men , and the like ) from these compassionate Fore-seers of his approaching Fate ; this I must confess I am not so paganly Superstitious as to believe one syllable of , but think it may be demonstrated to be a meer fancy , especially upon this present Hypothesis , That the Sun and Stars have no immateriall Being residing in them , but are meer Matter consisting of the subtilest Particles and most vehemently agitated . For then we cannot but be assured that there is nothing in them more Divine then what is seen in other things that shine in the dark , suppose rotten wood , glo-worms , or the flame of a rush-candle . 2. This at least we will demonstrate , That let the Sun and Stars have what knowledg they will of other things , they have just none at all of us , nor of our affairs ; which will quite take away this last Evasion . That the Stars can have no knowledg of us is exceeding evident . For whenas the Magnus Orbis of the Earth is but as a Point compared with the distance thereof to a fixed Star , that is to say , when as that Angle which we may imagine to be drawn from a Star , and to be subtended by the Diameter of the Magnus Orbis , is to Sense no Angle at all , but as a meer Line ; how little then is the Earth it self ? and how utterly invisible to any Star , when as her Diameter is above 1100. times less then that of her Magnus Orbis ? From whence it is clear that it is perfectly impossible that the Stars , though they were endued with sight , could so much as see the Earth it self , ( much less the inhabitants thereof ) to be Spectators and Intermedlers in their affaires for good or evil ; and there being no higher Principle to inspire them with the knowledg of these things , it is evident that they remain utterly ignorant of them . 3. Or if this Demonstration ( though undeniably true in it self ) be not so intelligible to every one , we may adde what is more easy and familiar , viz. That the Stars being lucid Bodies , and those of the first magnitude near an hundred times bigger then the Earth , and yet appearing so small things to us , hence any one may collect , that the opake Earth will either be quite invisible to the Stars , or else at least appear so little , that it will be impossible that they should see any distinct Countries , much less Cities , Houses , or Inhabitants . 4. Wherefore we have plainly swept away this numerous Company of the celestiall Senators from having any thing to doe to consult about , or any way to oversee the affairs of Mankind ; and therefore let them seem to wink and twinkle as cogitabundly as they will , we may rest in assurance that they have no plot concerning us , either for good or evill , as having no knowledg of us . Nor if they had , could they communicate their thoughts to that great deemed Soveraign of the world , the Sun ; they being ever as invisible to him , as they are to us in the day time . For it is nothing but his light that hinders us from seeing so feeble Objects , and this hindrance consisteth in nothing else but this , That that motion which by his Rayes is caused in the Organ is so fierce and violent , that the gentle vibration of the light of the Stars cannot master it , nor indeed bear any considerable proportion to it : What then can it do in reference to the very Body of the Sun himself , the matter whereof has the most furious motion of any thing in the world ? 5. There is nothing now therefore left , but the Sun alone , that can possibly be conceived to have any knowledg of , or any superintendency over our terrestriall affairs . And how uncapable he is also of this office , I hold it no difficult thing to demonstrate . Whence it will plainly appear , that those Apparitions that are seen , whether in the Aire or on Earth ( which are rightly looked upon as an Argument of Providence and Existence of some Incorporeall Essence in the world ) cannot be attributed to the power and prevision of the Sun , supposing him purely corporeall . 6. For it is a thing agreed upon by all sides , That meer Matter has no connate Ideas in it of such things as we see in the world ; but that upon Reaction of one part moved by another arises a kind of Sense , or Perception . Which opinion as it is most rationall in it self to conceive ( supposing Matter has any sense in it at all ) so it is most consonant to experience , we seeing plainly that Sense is ever caused by some outward corporeall motion upon our Organs , which are also corporeall . For that Light is from a corporeal motion , is plain from the reflexion of the rayes there of , and no Sound is heard but from the motion of the Aire or some other intermediate Body ; no Voice but there is first a moving of the tongue ; no Musick but there must either be the blowing of wind , or the striking upon strings , or something Analogicall to these , and so in the other Senses . Wherefore if there be nothing but Body in the world , it is evident that Sense arises meerly from the motion of one part of Matter against another , and that Motion is ever first , and perception followes , and that therefore perception must necessarily follow the laws of Motion , and that no Percipient can have any thing more to conceive then what is conveighed by corporeall motion . Now from these Principles it will be easy to prove that , though we should acknowledg a power of perception in the Sun , yet it will not amount to any ability of his being either a Spectator , or Governor of our affairs here on Earth . 7. According to the Computation o● Astronomers , even of those that speak more modestly , the Sun is bigger then the Earth above an hundred and fifty times . But how little he appears to us every eye is able to judge . How little then must the Earth appear to him ? If he see her at all , he will be so far from being able to take notice of any Persons or Families , that he cannot have any distinct discerning of Streets , nor Cities , no not of Fields , nor Countries ; but whole Regions , though of very great Extent , will vanish here , as Alcibiades his Patrimony , in that Map of the world Socrates shewed him , to repress the pride of the young Heire . The Earth must appear considerably less to him then the Moon does to us , because the Sun appears to us less then the Moon . It were easy to demonstrate that her discus would appear to the Sun near thirty , nay sixty times less then the Moon does to us , according to Lansbergius his computation . Now consider how little we can discern in that broader Object of sight , the Moon , when she is the nighest , notwithstanding we be placed in the dark , under the shadow of the Earth , whereby our sight is more passive and impressible . How little then must the fiery eye of that Cyclops the Sun , which is all Flame and Light , discern in this lesser Object the Earth , his vigour and motion being so vehemently strong and unyielding ? What effect it will have upon him , we may in some sort judge by our selves ; For though our Organ be but moved or agitated with the reflection of his Rayes , we hardly see the Moon when she is above the Horizon by day : What impress then can our Earth , a less Object to him then the Moon is to us , make upon the Sun , whose Body is so furiously hot , that he is as boyling Fire , if a man may so speak , and the Spots about him are , as it were , the scum of this fuming Cauldron ? Besides that our Atmosphere is so thick a covering over us at that distance , that there can be the appearance of nothing but a white mist enveloping all and shining like a bright cloud ; in which the rayes of the Sun will be so lost , that they can never return any distinct representation of things unto him . Wherefore it is as evident to Reason that he cannot see us , as it is to Sense that we see him ; and therefore he can be no Overseer nor Intermedler in our actions . 8. But perhaps you will reply That though the Sun cannot see the Earth , yet he may have a Sense and perception in himself ( for he is a fine glittering thing , and some strange matter must be presumed of him ) that may amount to a wonderfull large sphere of Understanding , Fore-knowledg , and Power . But this is a meer fancyfull surmise , and such as cannot be made good by any of our Faculties : Nay the quite contrary is demonstrable by such Principles as are already agreed upon . For there are no connate Ideas in the Matter , and therefore out of the collision and agitation of these Solar particles , we cannot rationally expect any other effect in the Sun , then such as we experiment in the percussion of our own eyes , out of which ordinarily followes the sense of a confused light or flame . If the Sun therefore has any sense of himself , it must be only the perception of a very vigorous Light or Fire , which being still one and the same representation , it is a question whether he has a sense of it or no , any more then we have of our bones , which we perceive not , by reason of our accustomary and uninterrupted sense of them , as Mr. Hobbs ingeniously conjectures in a like supposition . But if you will say that there is a perception of the jogging or justling , or of what ever touch or rubbing of one Solar particle against another , the body of the Sun being so exceeding liquid , and consequently the particles thereof never resting , but playing and moving this way and that way ; they hitting and fridging so fortuitously one against another , the perceptions that arise from hence must be so various and fortuitous , so quick and short , so inconsistent , flitting and unpermanent , that if any man were in such a condition as the Sun necessarily is , according to this Hypothesis , he would both be , and appear to all the world to be , stark mad ; he would be so off and on , and so unsetled , and doe , and think , and speak all things with such ungovernable rashness and temerity . In brief , that the Sun by this tumultuous agitation of his fiery Atoms , should hit upon any rationall contrivance or right Idea of any of these living Creatures we see here on Earth , is utterly as hard to conceive , as that the Terrestriall particles themselves should justle together into such contrivances and formes , which is that which I have already sufficiently confuted . 9. And if the Sun could light on any such true frame or forme of any Animall , or the due rudiments or contrivance thereof , it is yet unconceivable how he should conveigh it into this Region of Generation here on Earth , partly by reason of the Earths Distance and Invisibleness , and partly because the deepest Principle of all being but meer Motion , without any superior power to govern it , this imagination of the Sun working on the Earth can be but a simple Rectilinear impress , which can never arise to such an inward solid organization of parts in living Creatures , nor hold together these Spectres or Apparitions in the Aire , in any more certain form then the smoak of chymnies , or the fume of Tobacco . 10. Nor is that instance of the power of the Mothers fancy on the Foetus in the womb , any more then a meer flourish ; for the disparity is so great , that the Argument proves just nothing : For whereas the Mother has an Explicite Idea of the Foetus and every part thereof , the Sun and Stars have no distinct Idea at all of the parts of the Earth ; nay I dare say that what we have already intimated will amount to a Demonstration , That though they had Sense , yet they do not so much as know whether this Earth we live on be in rerum Naturá or no. 11. Again , the mark that is impressed on the Foetus , the Mother has a clear and vivid conception of ; but the curious contrivance in the Idea of Animals , I have shewn how incompetible it is to the fortuitous justling of the fiery particles of either Sun or Stars . 12. Thirdly , the impress on the Foetus is very simple and slight , and seldome so curious as the ordinary impresses of Seals upon Wax , which are but the modifications of the surface thereof ; but this supposed impress of the Imagination of the Sun and Stars is more then a solid Statue , or the most curious Automaton that ever was invented by the wit of man ; and therefore impossible to proceed from a meer Rectilinear impress upon the AEther down to the Earth from the Imagination of the Sun , no not if he were supposed to be actuated with an Intelligent Soule , if the Earth and all the space betwixt her and him were devoid thereof . Nor do I conceive , though it be an infinitely more slight business , that the direction of the Signature of the Foetus upon such a part were to be performed by the Fancy of the Mother , notwithstanding the advantage of the organization of her body , were not both her self and the Foetus animated Creatures . 13. Wherefore we have demonstrated beyond all Evasion , from the Phaenomena of the Universe , That of necessity there must be such a thing in the world as Incorporeall Substance ; let inconsiderable Philosophasters hoot at it , and deride it as much as their Follies please . BOOK II. CHAP. I. 1. An addition of more Axiomes for the demonstrating that there is a Spirit or Immateriall Substance in Man. 2. The Truth of the first of these Axiomes confirmed from the testimony of Mr. Hobbs . 3. The proof of the second Axiome . 4. The proof of the third . 5. The confirmation of the fourth from the testimony of Mr. Hobbs , as also from Reason . 6. An explication and proof of the fifth . 7. A further proof thereof . 8. A third Argument of the Truth thereof . 9. An Answer to an Evasion . 10. Another Evasion answered . 11. A further Answer thereto . 12. A third Answer . 13. A fourth Answer , wherein is mainly contained a confirmation of the first Answer to the second Evasion . 14. The plainness of the sixth Axiome . 15. The proof of the seventh . 1. HAving cleared the way thus far as to prove that there is no Contradiction nor Inconsistency in the notion of a Spirit , but that it may Exist in Nature , nay that de facto there are Incorporeall Substances really Existent in the world , we shall now drive more home to our main design , and demonstrate That there is such an Immateriall Substance in Man , which , from the power it is conceived to have in actuating and guiding the Body , is usually called the Soule . This Truth we shall make good first in a more generall way , but not a whit the lesse stringent , by evincing That such Faculties or Operations as we are conscious of in our selves , are utterly incompetible to Matter considered at large without any particular organization . And then afterwards we shall more punctually consider the Body of man , and every possible fitness in the structure thereof , that is worth taking notice of for the performance of these Operations we ordinarily find in our selves . And that this may be done more plainly and convincingly ▪ we will here adde to the number of our Axiomes these that follow . AXIOME XX. Motion or Reaction of one part of the Matter against another , or at least a due continuance thereof , is really one and the same with Sense and Perception , if there be any ▪ Sense or Perception in Matter . 2. THis Axiome , as it is plain enough of it self ( supposing there were nothing but Body in the world ) so has it the suffrage of our most confident and potent adversary Mr. Hobbs in his Elements of Philos. Cap. 25. Art. 2. Whose judgment I make much of in such cases as these , being perswaded as well out of Reason as Charity , that he seeing so little into the nature of Spirits , that defect is compensated with an extraordinary Quick sightedness in discerning of the best and most warrantable wayes of salving all Phaenomena from the ordinary allowed properties of Matter . Wherefore I shall not hold it impertinent to bring in his Testimony in things of this nature , my Demonstrations becoming thereby more recommendable to men of his own Conclusions . But my design being not a particular victory over such a sort of Men , but an absolute establishing of the Truth , I shall lay down no Grounds that are meerly Argumenta ad hominem ; but such as I am perswaded ( upon this Hypothesis , That there is nothing but Body in the world ) are evident to any one that can indifferently judge thereof . And the demonstration of this present Axiome I have prefixed in my Preface Sect. 5. AXIOME XXI . So far as this continued Reaction reaches , so far reaches Sense or Perception , and no farther . 3. THis Axiome is to be understood as well of Duration of time , as Extension of the Subject , viz. That Sense and Perception spread no further in Matter then Reaction does , nor remain any longer then this Reaction remains . Which Truth is fully evident out of the foregoing Axiome . AXIOME XXII . That diversity there is of Sense or Perception does necessarily arise from the diversity of the Magnitude , Figure , Position , Vigour and Direction of Motion in parts of the Matter . 4. THE truth of this is also clear from the 20. Axiome , For Perception being really one and the same thing with Reaction of Matter one part against another , and there being a diversity of perception , it must imply also a diversity of modification of Reaction ; and Reaction being nothing but Motion in Matter , it cannot be varied but by such variations as are competible to Matter , viz. such as are Magnitude , Figure , Posture , Locall Motion , wherein is contained any endeavour towards it , as also the Direction of that either full Motion or curb'd endeavour , and a Vigour thereof ; which if you run to the lowest degrees , you will at last come to Rest , which therefore is someway referrible to that head , as to Magnitude you are to refer Littleness . These are the first conceivables in Matter , and therefore diversity of perception must of necessity arise from these . AXIOME XXIII . Matter in all the variety of those Perceptions it is sensible of , has none but such as are impressed by Corporeall Motions , that is to say , that are perceptions of some actions or modificated Impressions of parts of Matter bearing one against another . 5. TO this Truth Mr. Hobbs sets his seale with all willingness imaginable , or rather eagerness , as also his followers , they stoutly contending that we have not the perception of any thing but the Phantasmes of materiall Objects , and of sensible words or Markes , which we make to stand for such and such Objects . Which certainly would be most true if there were nothing but Matter in the world ; so that they speak very consonantly to their own Principles : I say , this is not only true in that School , but also rationall in it self , supposing nothing but Matter in the world , and that Perception and Reaction is really one . For that Reaction being in Brutes as well as in Men , there must not be any difference by a perception of quite another kind , but by an externall way of communication of their perceptions . And therefore the distinction betwixt Men and Beasts must consist onely in this , that the one can agree in some common mark , whether Voices or Characters , or whatever else , to express their perceptions , but the other cannot ; but the perceptions themselves must be of one kind in both , they neither of them perceiving any thing but corporeall impressions , such as they feel by the parts of the Matter bearing one against another . AXIOME XXIV . The distinct Impression of any considerable extent of variegated Matter cannot be received by a meer point of Matter . 6. BY a meer point of Matter I doe not mean a meer Mathematicall point , but a perfect Parvitude , or the least Reality of which Matter can consist , concerning which I have already spoke Lib. 1. Cap. 6. This being the least quantity that discerpible Matter can consist of , no particle of Matter can touch it less then it self . This Parvitude therefore that is so little that it has properly no integrall parts , really distinguishable , how can it possibly be a Subject distinctly receptive of the view , haply , of half an Horizon at once ? which sight is caused by reall and distinct motion from reall distinct parts of the Object that is seen . 7. I acknowledg indeed that the Pupill of the Eye is but small in comparison of those vast Objects that are seen through it , as also that through a Hole exceedingly much less , made suppose in brass or lead , large Objects are transmitted very clearly ; but I have observed with all that you may lessen the hole so far , that an unclouded day at noon will look more obscure then an ordinary moon-shine night . Wherefore Nature has bounds , and reducing her to the least measure imaginable , the effect must prove insensible . 8. Again , this Object we speak of may be so variegated , I mean with such colours , that it may imply a contradiction , that one and the same particle of Matter ( suppose some very small round one , that shall be the Cuspe of the visuall Pyramide or Cone ) should receive them all at once ; the opposite kindes of those colours being uncommunicable to this round particle , otherwise then by contrarietie of Motions , or by Rest and Motion , which are as contrary ; as is manifest out of that excellent Theorem concerning Colours in Des-Cartes his Meteors , which if it were possible to be false , yet it is most certainly true , that seeing Motion is the cause of Sight , the contrariety of Objects for Colour must arise out of contrary modifications of Motion in this particle we speak of , that immediatly communicates the Object to the Sentient : which contrariety of Motions at the same time and within the same surface of the adaequate place of a Body is utterly incompetible thereto . 10. This Subterfuge therefore being thus clearly taken away , they substitute another , viz. That the distinct parts of the Object doe not act upon this round particle , which is the Cuspe of the visuall Pyramide , at once , but successively , and so swiftly , that the Object is represented at once ; as when one swings about a fire-stick very fast , it seems one continued circle of fire . But we shall find this instance very little to the purpose , if we consider , that when one swings a fire-stick in a circle , it describes such a circle in the bottome of the Eye , not upon one point there , but in a considerable distance ; and that the Optick Nerve , or the Spirits therein , are touched successively , but left free to a kind of Tremor or Vibration as it were , ( so as it is in the playing of a Lute ) till the motion has gone round , and then touches in the same place again , so quick , that it findes it still vigorously moved : But there being but one particle to touch upon here , some such like inconveniences will recurre as we noted in the former case . 11. For , as I demonstrated before , that some Colours cannot be communicated at once to one and the same round particle of Matter ; so from thence it will follow here , That , such Colours succeeding one another , the impress of the one will take off immediatly the impress of the other ; from whence we shall not be able to see such various Colours as are discernible in a very large Object at once . For unless the impression make some considerable stay upon that which receives it , there is no Sensation ; insomuch that a man may wag his finger so fast that he can scarce see it : and if it doe make a due stay , suppose a large Object checkered with the most opposite Colours , it were impossible that we should see that checker-work at once in so large a compass as we doe , but we shall onely see it by parts , the parts vanishing and coming again in a competent swiftness , but very discernible . 13. Lastly , this quick vicissitude of impulse or impression would contaminate all the Colours , and make the whole Object as it were of one confounded colour , as a man may easily perceive in a painted Wheel ; For what is it but a quick coming on of one colour upon the same part of the Optick nerve , upon which another was , immediately that makes the whole Wheel seem of one blended colour ? But not to impose upon any one , this instance of the Wheel has a peculiar advantage above this present Supposition for making all seem one confounded colour , because the colours of the Wheel come not onely upon one and the same part of the Nerve , but in one and the same line from the Object ; so that in this regard the instance is less accommodate . But it is shreudly probable , that fluid perceptive Matter will not fail to find the colours tinctured from one another in some measure in the whole Object here also , by reason of the instability of that particle that is plaied upon from all parts thereof . At least it is an unexceptionable confirmation of our first Demonstration of the weakness of the second Evasion , from the necessity of a considerable stay upon the percipient Matter , and that Sensation cannot be but with some leisurely continuance of this or that Motion before it be wiped out . We might adde also that there ought to be a due permanency of the Object that presses against the Organ , though no new impression suddenly succeeded to wipe out the former , as one may experiment in swiftly swinging about a painted Bullet in a string , which will still more fully confirme what we aime at . But this is more then enough for the making good of this 24. Axiome ; whose evidence is so clear of it self , that I believe there are very few but will be convinced of it at the first sight . AXIOME XXV . Whatever impression or parts of any impression are not received by this perfect Parvitude or Reall point of Matter , are not at all perceived by it . 14. THis is so exceeding plain of it self , that it wants neither explication nor proof . AXIOME XXVI . What ever Sense or Motion there is now in Matter , it is a necessary impression from some other part of Matter , and does necessarily continue till some part or other of Matter has justled it out . 15. THat what Motion there is in any part of Matter is necessarily there , and there continues , till some other part of Matter change or diminish its Motion , is plain from the lawes of Motion set down by Des-Cartes in his Principia Philosophiae . And that there is the same Reason of Sense or Perception ( supposing there is nothing but Matter in the world ) is plain from Axiome 20. that makes Motion and Sense or Perception really the same . CHAP. II. 1. That if Matter be capable of Sense , Inanimate things are so too : And of Mr. Hobbs his wavering in that point . 2. An Enumeration of severall Faculties in us that Matter is utterly uncapable of . 3. That Matter in no kind of Temperature is capable of Sense . 4. That no one point of Matter can be the Common Sensorium . 5. Nor a multitude of such Points receiving singly the entire image of the Object . 6. Nor yet receiving part part , and the whole the whole . 7. That Memory is incompetible to Matter . 8. That the Matter is uncapable of the notes of some circumstances of the Object which we remembred . 9. That Matter cannot be the seat of second Notions . 10. Mr. Hobbs his Evasion of the foregoing Demonstration clearly confuted . 11. That the freedome of our Will evinces that there is a Substance in us distinct from Matter . 12. That Mr. Hobbs therefore acknowledges all our actions necessary . 1. WE have now made our addition of such Axiomes as are most usefull for our present purpose . Let us therefore , according to the order we propounded , before we consider the fabrick and organization of the Body , see if such Operations as we find in our selves be competible to Matter looked upon in a more generall manner . That Matter from its own nature is uncapable of Sense , plainly appears from Axiome 20. & 21. For Motion and Sense being really one and the same thing , it will necessarily follow , that where ever there is Motion , especially any considerable duration thereof , there must be Sense and Perception : Which is contrary to what we find in a Catochus , and experience daily in dead Carkasses ; in both which , though there be Reaction , yet there is no Sense . In brief , if any Matter have Sense , it will follow that upon Reaction all shall have the like , and that a Bell while it is ringing , and a Bow while it is bent , and every Jack-in-a-box that School-boyes play with , while it is held in by the cover pressing against it , shall be living Animals , or Sensitive Creatures . A thing so foolish and frivolous , that the meer recitall of the opinion may well be thought confutation enough with the sober . And indeed Mr. Hobbs himself , though he resolve Sense meerly into Reaction of Matter , yet is ashamed of these odd consequences thereof , and is very loth to be reckoned in the company of those Philosophers , ( though , as he sayes , learned men ) who have maintained that all Bodies are endued with Sense , and yet he can hardly abstain from saying that they are ; onely he is more shie of allowing them Memory , which yet they will have whether he will or no , if he give them Sense . As for Example , in the ringing of a Bell , from every stroak there continues a tremor in the Bell , which decaying , must according to his Philosophie be Imagination , and referring to the stroak past must be Memory ; and if a stroak overtake it within the compass of this Memory , what hinders but Discrimination or Judgment may follow ? But the conclusion is consonant enough to this absurd Principle , That there is nothing but Matter in the Universe , and that it is capable of perception . See Mr. Hobbs his Elements of Philos. Chap. 25. 2. But we will not content our selves onely with the discovery of this one ugly inconvenience of this bold Assertion , but shall further endeavour to shew that the Hypothesis is false , and that Matter is utterly uncapable of such operations as we find in our selves , and that therefore there is something in us Immateriall or Incorporeall . For we finde in our selves , that one and the same thing both heares , and sees , and tasts , and , to be short , perceives all the variety of Objects that Nature manifests unto us . Wherefore Sense being nothing but the impress of corporeall motion from Objects without , that part of Matter which must be the common Sensorium , must of necessity receive all that diversity of impulsions from Objects ; it must likewise Imagine , Remember , Reason , and be the fountain of spontaneous Motion , as also the Seat of what the Greeks call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of Will : Which supposition we shall finde involved in unextricable difficulties . 3. For first , we cannot conceive of any Portion of Matter but it is either Hard or Soft . As for that which is Hard , all men leave it out as utterly unlike to be endued with such Cognitive faculties as we are conscious to our selves of . That which is Soft will prove either opake , pellucid , or lucid . If opake , it cannot see , the exterior superficies being a bar to the inward parts . If pellucid , as Aire and Water , then indeed it will admit inwardly these Particles and that Motion which are the conveighers of the Sense , and distinction of Colours ; and Sound also will penetrate . But this Matter being heterogeneall , that is to say consisting of parts of a different nature and office , the Aire , suppose , being proper for Sound , and those Round particles which Cartesius describes for Colour and Light ; the perception of these Objects will be differently lodged ; but there is some one thing in us that perceives both . Lastly , if lucid , there would be much-what the same inconvenience that there is in the opake , for its own fieriness would fend off the gentle touch of externall impresses ; or if it be so milde and thin that it is in some measure diaphanous , the inconveniences will again recurre that were found in the pellucid . And in brief , any liquid Matter has such variety of particles in it , that if the Whole , as it must , ( being the common Sensorium ) be affected with any impress from without , the parts thereof must be variously affected , so that no Object will seem homogeneall , as appeares from Axiome 22. Which Truth I shall further illustrate by a homely but very significant representation . Suppose we should put Feathers , Bullets and Spur-rowels in a Box , where they shall lye intermixedly , but close , one with another : upon any jog this Box receives , supposing all the stuffage thereof has Sense , it is evident that the severall things therein must be differently affected , and therefore if the common Sensorium were such , there would seem no homogeneall Object in the world . Or at least these severall particles shall be the severall Receptives of the severall motions of the same kinde from without , as the Aire of Sounds , the Cartesian Globuli of Light and Colours . But what receives all these , and so can judge of them all , we are again at a loss for , as before : unless we imagine it some very fine and subtill Matter , so light and thinne , that it feels not it self , but so yielding and passive , that it easily feels the several assaults and impresses of other Bodies upon it , or in it ; which yet would imply , that this Matter alone were Sensitive , and the others not ; and so it would be granted , that not all Matter ( no not so much as in Fluid Bodies ) has Sense . Such a tempered Matter as this is analogous to the Animal Spirits in Man , which , if Matter could be the Soule , were the very Soule of the Body , and common percipient of all Motions from within or without , by reason of the tenuity , passivity and neare homogeneity and imperceptibility of any change or alteration from the playing together of its own tenuious and light particles ; and therefore very fit to receive all manner of impresses from others . Whence we may rationally conclude , That some such subtile Matter as this , is either the Soule , or her immediate instrument for all manner of perceptions . The latter whereof I shall prove to be true in its due place . That the former part is false I shall now demonstrate , by proving more stringently , That no Matter whatsoever is capable of such Sense and Perception as we are conscious to our selves of . 4. For concerning that part of Matter which is the Common Sensorium , I demand whether some one point of it receive the whole image of the Object , or whether it is wholly received into every point of it , or finally whether the whole Sensorium receive the whole image by expanded parts , this part of the Sensorium this part of the image , and that part that . If the first , seeing That in us which perceives the externall Object moves also the Body , it will follow , That one little point of Matter will give locall motion to what is innumerable millions of times bigger then it self , of which there cannot be found nor imagined any example in Nature . 5. If the second , this difficulty presents it self , which also reflects upon the former Position , How so small a point as we speak of should receive the images of so vast , or so various Objects at once , without Obliteration or Confusion ; a thing impossible , as is manifest from Axiome 24. And therefore not receiving them , cannot perceive them by Axiome 25. But if every point or particle of this Matter could receive the whole image , which of these innumerable particles , that receive the Image entirely , may be deemed I my self that perceive this Image ? For if I be all those Points , it will come to pass , especially in a small Object , and very neare at hand , that the line of impulse coming to divers and distant Points , it will seem to come as from severall places , and so one Object will necessarily seem a Cluster of Objects . But if I be one of these Points , what becomes of the rest ? or who are they ? 6. There remains therefore onely the third way , which is that the parts of the image of the Object be received by the parts of this portion of Matter , which is supposed the common Sensorium . But this does perfectly contradict experience ; for we finde our selves to perceive the whole Object , when in this case nothing could perceive the whole , every part onely perceiving its part ; and therefore there would be nothing that can judge of the whole . No more then three men , if they were imagined to sing a song of three parts , and none of them should heare any part but his own , could judge of the Harmony of the whole . 9. Those that are commonly called by the name of Secundae notiones , and are not any sensible Objects themselves , nor the Phantasmes of any sensible Objects , but onely our manner of conceiving them , o● reasoning about them , in which number are comprehended all Logicall and Mathematicall termes ; these , I say , never came in at the Senses , they being no impresses of corporeall motion , which excite in us , as in Doggs and other Brutes , the sense onely of Sounds , of Colours , of Hot , of Cold , and the like . Now Matter being affected by no perception but of corporeall impression , by the bearing of one Body against another ; it is plain from Axiome 23. that these second Notions , or Mathematicall and Logicall conceptions , cannot be seated in Matter , and therefore must be in some other Substance distinct from it , by Axiome 10. 10. Here Mr. Hobbs , to avoid the force of this Demonstration , has found out a marvelous witty invention to befool his followers withall , making them believe that there is no such thing as these Secundae Notiones , distinct from the Names or Words whereby they are said to be signified ; and that there is no perception in us , but of such Phantasmes as are impressed from externall Objects , such as are common to Us and Beasts : and as for the Names which we give to these , or the Phantasmes of them , that there is the same reason of them , as of other Markes , Letters , or Characters , all which coming in at the Senses , he would beare them in hand that it is a plain case , that we have the perception of nothing but what is impressed from corporeall Objects . But how ridiculous an Evasion this is , may be easily discovered , if we consider , that if these Mathematicall and Logicall Notions we speak of be nothing but Names , Logicall and Mathematicall Truths will not be the same in all Nations , because they have not the same names . For Example , Similitudo and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Proportio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ratio , these names are utterly different , the Greek from the Latine ; yet the Greeks , Latines , nor any Nation else , doe vary in their conceptions couched under these different names : Wherefore it is plain , that there is a setled Notion distinct from these Words and Names , as well as from those corporeall Phantasmes impressed from the Object ; which was the thing to be demonstrated . 11. Lastly , we are conscious to our selves of that faculty which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Power in our selves , notwithstanding any outward assaults or importunate temptations , to cleave to that which is vertuous and honest , or to yield to pleasures , or other vile advantages . That we have this Liberty and freedome in our selves , and that we refuse the good , and chuse the evill , when we might have done otherwise ; that naturall Sense of Remorse of Conscience is an evident and undeniable witness of . For when a man has done amiss , the paine , grief , or indignation that he raises in himself , or at least feels raised in him , is of another kind from what we finde from misfortunes or affronts we could not avoid . And that which pinches us and vexes us so severely , is the sense that we have brought such an evill upon our selves , when it was in our power to have avoided it . Now if there be no sense nor perception in us , but what arises from the Reaction of Matter one part against another ; whatever Representation of things , whatever Deliberation or Determination we fall upon , it will by Axiome 26. be purely necessary , there being upon this Hypothesis no more Freedome while we deliberate or conclude , then there is in a paire of scales , which rests as necessarily at last as it moved before . Wherefore it is manifest that this faculty we call Free-will is not found in Matter , but in some other Substance , by Axiome 10. 12. Mr Hobbs therefore , to give him his due , consonantly enough to his own principles , does very peremptorily affirm that all our actions are necessary . But I having proved the contrary by that Faculty which we may call Internall Sense or Common Notion , found in all men that have not done violence to their own Nature ; unless by some other approved Faculty he can discover the contrary , my Conclusion must stand for an undoubted Truth by Axiome 5. He pretends therefore some Demonstration of Reason , which he would oppose against the dictate of this Inward Sense ; which it will not be amiss to examine , that we may discover his Sophistry . CHAP. III. 1. Mr. Hobbs his Arguments whereby he would prove all our actions necessitated . His first Argument . 2. His second Argument . 3. His third Argument . 4. His fourth Argument . 5. What must be the meaning of these words , Nothing taketh beginning from it self , in the first Argument of Mr. Hobbs . 6. A fuller and more determinate explication of the foregoing words , whose sense is evidently convinced to be , That no Essence of it self can vary its modification . 7. That this is onely said by Mr. Hobbs , not proved , and a full confutation of his Assertion . 8. Mr. Hobbs imposed upon by his own Sophistry . 9. That one part of this first Argument of his is groundless , the other sophisticall . 10. The plain proposall of his Argument , whence appeares more fully the weakness and sophistry thereof . 11. An Answer to his second Argument . 12. An Answer to the third . 13. An Answer to a difficulty concerning the Truth and Falsehood of future Propositions . 14. An Answer to Mr. Hobbs his fourth Argument , which , though slighted by himself , is the strongest of them all . 15. The difficulty of reconciling Free-will with Divine Prescience and Prophecies . 16. That the faculty of Free-will is seldome put in use . 17. That the use of it is properly in Morall conflict . 18. That the Soule is not invincible there neither . 19. That Divine decrees either finde fit Instruments or make them . 20. That the more exact we make Divine Prescience , even to the comprehension of any thing that implies no contradiction in it self to be comprehended , the more cleare it is that mans Will may be sometimes free . 21. Which is sufficient to make good my last Argument against Mr. Hobbs . 1. HIS first Argument runs thus ( I will repeat it in his own words , as also the rest of them as they are to be found in his Treatise of Liberty and Necessity ) I conceive , ( saith he ) that nothing taketh beginning from it self , but from the action of some other immediate agent without it self ; and that therefore , when first a man hath an appetite or Will to something , to which immediatly before he had no appetite nor Will , the cause of his Will is not the Will it self , but something else not in his own disposing : So that whereas it is out of controversy , that of voluntary actions the Will is the necessary cause , and by this which is said the Will is also caused by other things , whereof it disposeth not , it followeth , that voluntary actions have all of them necessary causes , and therefore are necessitated . 2. His second thus , I hold ( saith he ) that to be a sufficient cause , to which nothing is wanting that is needfull to the producing of the effect : The same also is a necessary cause . For if it be possible that a sufficient cause shall not bring forth the effect , then there wanteth somewhat which was needfull for the producing of it , and so the cause was not sufficient ; but if it be impossible that a sufficient cause should not produce the effect , then is a sufficient cause a necessary cause , for that is said to produce an effect necessarily that cannot but produce it . Hence it is manifest , that whatsoever is produced , is produced necessarily . For whatsoever is produced , hath had a sufficient cause to produce it , or else it had not been . What followes is either the same , or so closely depending on this , that I need not adde it . 3. His third Argument therefore shall be that which he urges from Future disjunctions . For example , let the case be put of the Weather , 'T is necessary that to morrow it shall rain , or not rain ; If therefore , saith he , it be not necessary it shall rain , it is necessary it shall not rain , otherwise there is no necessity that the Proposition , It shall rain or not rain , should be true . 4. His fourth is this , That the denying of Necessity destroyeth both the Decrees and the Prescience of God Almighty . For whatsoever God hath purposed to bring to pass by man , as an Instrument , or foreseeth shall come to pass , a man , if he have liberty from necessitation , might frustrate , and make not to come to pass ; and God should either not foreknow it , and not decree it , or he should foreknow such things shall be as shall never be , and decree that which shall never come to pass . 5. The Entrance into his first Argument is something obscure and ambiguous , Nothing taketh beginning from it self : But I shall be as candid and faithfull an Interpreter as I may . If he mean by beginning , beginning of Existence , it is undoubtedly true , That no Substance , nor Modification of Substance taketh beginning from it self ; but this will not infer the Conclusion he drives at . But if he mean , that Nothing taketh beginning from it self , of being otherwise affected or modified then before ; he must either understand by nothing , no Essence , neither Spirit nor Body , or no Modification of Essence . He cannot mean Spirit , as admitting no such thing in the whole comprehension of Nature . If Body , it will not infer what he aims at , unless there be nothing but Body in the Universe , which is a meer precarious Principle of his , which he beseeches his credulous followers to admit , but he proves it no where , as I have already noted . If by Modification he mean the Modification of Matter or Body , that runs still upon the former Principle , That there is nothing but Body in the world , and therefore he proves nothing but upon a begg'd Hypothesis , and that a false one ; as I have elsewhere demonstrated . Wherefore the most favourable Interpretation I can make is , That he means by no thing , no Essence , nor Modification of Essence , being willing to hide that dearly-hug'd Hypothesis of his ( That there is nothing but Body in the world ) under so generall and uncertain termes . 6. The words therefore in the other senses having no pretence to conclude any thing , let us see how far they will prevail in this , taking no thing , for no Essence , or no Modification of Essence , or what will come nearer to the Matter in hand , no Faculty of an Essence . And from this two-fold meaning , let us examine two Propositions , that will result from thence , viz. That no Faculty of any Essence can vary its Operation from what it is , but from the action of some other immediate agent without it self ; or , That no Essence can vary its Modification or Operation by it self , but by the action of some other immediate Agent without it . Of which two Propositions the latter seemes the better sense by far , and most naturall . For it is very harsh , and , if truly looked into , as false , to say , That the Mode or Faculty of any Essence changes it self , for it is the Essence it self that exerts it self into these variations of Modes , if no externall Agent is the cause of these changes . And Mr. Hobbs opposing an Externall Agent to this Thing that he saies does not change it self , does naturally imply , That they are both not Faculties but Substances he speakes of . 7. Wherefore there remains onely the latter Proposition to be examined , That no Essence of it self can vary its Modification . That some Essence must have had a power of moving is plain , in that there is Motion in the world , which must be the effect of some Substance or other . But that Motion in a large sense , taking it for mutation or change , may proceed from that very Essence in which it is found , seemes to me plain by Experience : For there is an Essence in us , whatever we will call it , which we find endued with this property ; as appears from hence , that it has variety of perceptions , Mathematicall , Logicall , and I may adde also Morall , that are not any impresses nor footsteps of Corporeall Motion , as I have already demonstrated ; and any man may observe in himself , and discover in the writings of others , how the Minde has passed from one of these perceptions to another , in very long deductions of Demonstration ; as also what stilness from bodily Motion is required in the excogitation of such series of Reasons , where the Spirits are to run into no other posture nor motion then what they are guided into by the Mind it self , where these immateriall and intellectuall Notions have the leading and rule . Besides in grosser Phantasmes , which are supposed to be somewhere impressed in the Brain , the composition of them , and disclusion and various disposall of them , is plainly an arbitrarious act , and implies an Essence that can , as it lists , excite in it self the variety of such Phantasmes as have been first exhibited to her from Externall Objects , and change them and transpose them at her own will. But what need I reason against this ground of Mr. Hobbs so sollicitously ? it being sufficient to discover , that he onely saies , that No Essence can change the Modifications of it self , but does not prove it ; and therefore whatever he would infer hereupon is meerly upon a begg'd Principle . 8. But however , from this precarious ground he will infer , that whenever we have a Will to a thing , the cause of this Will is not the Will it self , but something else not in our own disposing ; the meaning whereof must be , That whenever we Will , some corporeall impress , which we cannot avoid , forces us thereto . But the Illation is as weak as bold ; it being built upon no foundation , as I have already shewn . I shall onely take notice how Mr. Hobbs , though he has rescued himself from the authority of the Schools , and would fain set up for himself , yet he has not freed himself from their fooleries in talking of Faculties and Operations ( and the absurditie is alike in both ) as separate and distinct from the Essence they belong to , wich causes a great deal of distraction and obscurity in the speculation of things . I speak this in reference to those expressions of his of the Will being the cause of willing , and of its being the necessary cause of voluntary actions , and of things not being in its disposing . Whenas , if a man would speak properly , and desired to be understood , he would say , That the Subject in which is this power or act of willing , ( call it Man or the Soul of Man ) is the cause of this or that voluntary action . But this would discover his Sophistry , wherewith haply he has entrapt himself , which is this , Something out of the power of the Will necessarily causes the Will ; the Will once caused is the necessary cause of voluntary actions ; and therefore all voluntary actions are necessitated . 9. Besides that the first part of this Argumentation is groundless ( as I have already intimated ) the second is sophisticall , that sayes That the Will is the necessary cause of voluntary actions : For by necessary may be understood either necessitated , forced and made to act , whether it will or no ; or else it may signify that the Will is a requisite cause of voluntary actions , so that there can be no voluntary actions without it . The latter whereof may be in some sense true , but the former is utterly false . So the Conclusion being inferred from assertions whereof the one is groundless , the other Sophisticall , the Illation cannot but be ridiculously weak and despicable . But if he had spoke in the Concrete in stead of the Abstract , the Sophistry had been more grossly discoverable , or rather the train of his reasoning languid and contemptible . Omitting therefore to speak of the Will separately , which of it self is but a blind Power or Operation , let us speak of that Essence which is endued with Will , Sense , Reason , and other Faculties , and see what face this argumentation of his will bear , which will then run thus ; 10. Some externall , irresistible Agent does ever necessarily cause that Essence ( call it Soule or what you please ) which is endued with the faculties of Will and Understanding , ●o Will. This Essence , endued with the power of exerting it self into the act of Willing , is the necessary cause of Voluntary actions . Therefore all voluntary actions are necessitated . The first Assertion now at first sight appears a gross falshood , the Soule being endued with Understanding as well as Will , and therefore she is not necessarily determined to will by externall impresses , but by the displaying of certain notions and perceptions she raises in her self , that be purely intellectuall . And the second seems a very slim and lank piece of Sophistrie . Both which my reasons already alledged doe so easily and so plainly reach , that I need add nothing more , but pass to his second Argument , the form whereof in brief is this ; 11. Every Cause is a sufficient cause , otherwise it could not produce its effect : Every sufficient cause is a necessary cause , that is to say , will be sure to produce the effect , otherwise something was wanting thereto , and it was no sufficient cause : And therefore every cause is a necessary cause , and consequently every Effect or Action , even those that are termed Voluntary , are necessitated . This reasoning looks smartly at first view , but if we come closer to it , we shall find it a pittifull piece of Sophistry , which is easily detected by observing the ambiguity of that Proposition , Every sufficient cause is a necessary cause : For the force lyes not so much in that it is said to be Sufficient , as in that it is said to be a Cause ; which if it be , it must of necessity have an Effect , whether it be sufficient or insufficient ; which discovers the Sophisme . For these relative terms of Cause and Effect necessarily imply one another . But every Being that is sufficient to act this or that if it will , and so to become the Cause thereof , doth neither act , nor abstain from acting necessarily . And therefore if it doe act , it addes Will to the Sufficiency of its power ; and if it did not act , it is not because it had not sufficient power , but because it would not make use of it . So that we see that every sufficient Cause rightly understood without captiositie is not a necessary cause , nor will be sure to produce the Effect ; and that though there be a sufficiency of power , yet there may be something wanting , to wit , the exertion of the Will ; whereby it may come to pass , that what might have acted , if it would , did not : but if it did , Will being added to sufficient Power , that it cannot be said to be necessary in any other sense , then of that Axiome in Metaphysicks , Quicquid est , quamdiu est , necesse est esse : The reason whereof is , because it is impossible that a thing should be and not be at once . But before it acted , it might have chosen whether it would have acted or no ; but it did determine it self . And in this sense is it to be said to be a free Agent , & not a necessary one . So that it is manifest , that though there be some prettie perversness of wit in the contriving of this Argument , yet there is no solidity at all at the bottome . 12. And as little is there in his third . But in this , I must confess , I cannot so much accuse him of Art and Sophistrie , as of ignorance of the rules of Logick ; for he does plainly assert That the necessity of the truth of that Proposition there named depends on the necessity of the truth of the parts thereof ; then which no grosser errour can be committed in the Art of reasoning . For he might as well say that the necessity of the truth of a Connex Axiome depends on the necessity of the truth of the parts , as of a Disjunct . But in a Connex , when both the parts are not onely false , but impossible , yet the Axiome is necessarily true . As for example , If Bucephalus be a man , he is endued with humane reason ; this Axiome is necessarily true , and yet the parts are impossible . For Alexanders horse can neither be a man , nor have the reason of a man , either radically or actually . The necessity therefore is only laid upon the connexion of the parts , not upon the parts themselves . So when I say , To morrow it will rain , or it will not rain , this Disjunct Proposition also is necessary , but the necessity lyes upon the Disjunction of the parts , not upon the parts themselves : For they being immediately disjoyned , there is a necessity that one of them must be , though there be no necessity that this must be determined rather then that . As when a man is kept under custodie where he has the use of two rooms only , though there be a necessity that he be found in one of the two , yet he is not confined to either one of them . And to be brief , and prevent those frivolous both answers and replyes that follow in the pursuit of this Argument in Mr. Hobbs ; As the necessity of this Disjunct Axiome lyes upon the Disjunction it self , so the truth , of which this necessity is a mode , must lye there too ; for it is the Disjunction of the parts that is affirmed , and not the parts themselves , as any one that is but moderately in his wits must needs acknowledg . 13. There is a more dangerous way that Mr. Hobbs might have made use of , and with more credit , but yet scarce with better success , which is the consideration of an Axiome that pronounces of a future Contingent , such as this , Cras Socrates disputabit . For every Axiome pronouncing either true or false , as all doe agree upon ; if this Axiome be now true , it is impossible but Socrates should dispute to morrow ; or if it be now false , it is impossible he should : and so his Action of disputing or the omission thereof will be necessary , for the Proposition cannot be both true and false at once . Some are much troubled to extricate themselves out of this Nooze ; but if we more precisely enquire into the sense of the Proposition , the difficultie will vanish . He therefore that affirms that Socrates will dispute to morrow , affirms it ( to use the distinction of Futurities that Aristotle somewhere suggests ) either as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , either as a thing that is likely to be , but has a possibility of being otherwise , or else as a thing certainly to come to pass . If this latter , the Axiome is false ; if the former , it is true : and so the liberty of Socrates his action , as also of all like contingent effects , are thus easily rescued from this sophistical entanglement . For every Future Axiome is as incapable of our judgment , unless we determine the sense of it by one of the forenamed modes , as an Indefinite Axiome is , before we in our minds adde the notes of Universality or Particularity : Neither can we say of either of them , that they are true or false , till we have compleated and determined their sense . 14. His fourth Argument he proposes with some diffidence and dislike , as if he thought it not good Logick ( they are his own words ) to make use of it , and adde it to the rest . And for my own part , I cannot but approve of the consistency of his judgment , and coherency with other parts of his Philosophie : For if there be nothing but Body or Matter in the whole comprehension of things , it will be very hard to find out any such Deity as has the knowledg or foreknowledg of any thing : And therefore I suspect that this last is onely cast in as argumentum ad hominem , to puzzle such as have not dived to so profound a depth of naturall knowledg , as to fancy they have discovered there is no God in the world . 15. But let him vilifie it as he will , it is the only Argument he has brought , that has any tolerable sense or solidity in it ; and it is a Subject that has exercised the wits of all Ages , to reconcile the Liberty of mans Will with the Decrees and Praescience of God. But my Freeness , I hope , and Moderation shall make this matter more easy to me , then it ordinarily proves to them that venture upon it . My Answer therefore in brief shall be this ; 16. That though there be such a Faculty in the Soule of man as Liberty of Will , yet she is not alwaies in a state of acting according to it . For she may either degenerate so far , that it may be as certainly known what she will doe upon this or that occasion , as what an hungry Dog will doe when a crust is offered him ; which is the generall condition of almost all men in most occurrencies of their lives : or else she may be so Heroically good , though that happen in very few , that it may be as certainly known as before what she will doe or suffer upon such or such emergencies : and in these cases the use of Liberty of Will ceases . 17. That the use of the Facultie of Free-will is properly there , where we finde our selves so near to an AEquiponderancy , being toucht with the sense of Vertue on the one side , and the ease or pleasure of some vitious action on the other , that we are conscious to our selves that we ought , and that we may , if we will , abandon the one and cleave to the other . 18. That in this Conflict the Soule has no such absolute power to determine her self to the one or the other action , but Temptation or Supernaturall assistance may certainly carry her this way or that way ; so that she may not be able to use that liberty of going indifferently either way . 19. That Divine Decrees either find men sit , or make them so , for the executing of whatever is absolutely purposed or prophesied concerning them . 20. That the Praescience of God is so vast and exceeding the comprehension of our thoughts , that all that can be safely said of it is this , That this knowledg is most perfect and exquisite , accurately representing the Natures , Powers and Properties of the thing it does foreknow . Whence it must follow , that if there be any Creature free and undeterminate , and that in such circumstances and at such a time he may either act thus or not act thus , this perfect Foreknowledge must discern from all eternity , that the said Creature in such circumstances may either act thus , or so , or not . And further to declare the perfection of this Foreknowledg and Omniscience of God ; as His Omnipotence ought to exten so far , as to be able to doe whatsoever implyes no contradiction to be done ; so his Praescience and Omniscience ought to extend so far , as to know precisely and fully whatever implies no contradiction to be known . To conclude therefore briefly ; Free or Contingent Effects doe either imply a contradiction to be foreknown , or they doe not imply it . If they imply a contradiction to be foreknown , they are no Object of the Omniscience of God , and therefore there can be no pretence that his Foreknowledg does determinate them , nor can they be argued to be determined thereby . If they imply no contradiction to be foreknown , that is to acknowledg that divine Praescience and they may very well consist together . And so either way , notwithstanding the divine Omniscience , the Actions of men may be free . 21. The sum therefore of all is this , That mens actions are sometimes free and sometimes not free ; but in that they are at any time free , is a Demonstration that there is a faculty in us that is incompetible to meer Matter : which is sufficient for my purpose . CHAP. IV. 1. An Enumeration of sundry Opinions concerning the Seat of Common Sense . 2. Upon supposition that we are nothing but meer Matter , That the whole Body cannot be the Common Sensorium ; 3. Nor the Orifice of the Stomack ; 4. Nor the Heart ; 5. Nor the Brain ; 6. Nor the Membranes ; 7. Nor the Septum lucidum ; 8. Nor Regius his small and perfectly solid Particle . 9. The probability of the Conarion being the common Seat of Sense . 1. I Have plainly proved , that neither those more Pure and Intellectual faculties of Will and Reason , nor yet those less pure of Memory and Imagination , are competible to meer Bodies . Of which we may be the more secure , I having so convincingly demonstrated , That not so much as that which we call Externall Sense is competible to the same : all which Truths I have concluded concerning Matter generally considered . But because there may be a suspicion in some , which are over credulous concerning the powers of Body , that Organization may doe strange feats ( which Surmise notwithstanding is as fond as if they should imagine , that though neither Silver , nor Steel , nor Iron , nor Lute-strings , have any Sense apart , yet being put together in such a manner and forme , as will ( suppose ) make a compleat Watch , they may have Sense ; that is to say , that a Watch may be a living creature , though the severall parts have neither Life nor Sense ) I shall for their sakes goe more particularly to work , and recite every opinion that I could ever meet with by converse with either men or books concerning the Seat of the Common Sense , and after trie whether any of these Hypotheses can possibly be admitted for Truth , upon supposition that we consist of nothing but meer modified and organized Matter . I shall first recite the Opinions , and then examine the possibility of each in particular , which in brief are these . 1. That the whole Body is theSeat of Common Sense . 2. That the Orifice of the Stomack . 3. The Heart . 4. The Brain . 5. The Membranes . 6. The Septum lucidum . 7. Some very small and perfectly solid particle in the Body . 8. The Conarion . 9. The concurse of the Nerves about the fourth ventricle of the Brain . 10. The Spirits in that fourth ventricle . 2. That the first Opinion is false is manifest from hence , That upon supposition we are nothing but meer Matter , if we grant the whole Body to be one common Sensorium , perceptive of all Objects , Motion which is impressed upon the Eye or Eare , must be transmitted into all the parts of the Body . For Sense is really the same with communication of Motion , by Axiome 20. And the variety of Sense arising from the modification of Motion , which must needs be variously modified by the different temper of the parts of the Body , by Axiome 22. it plainly followes that the Eye must be otherwise affected by the motion of Light , then the other parts to which this motion is transmitted . Wherefore if it be the whole Body that perceives , it will perceive the Object in every part thereof severall wayes modified at once ; which is against all Experience . It will also appear in all likelihood in severall places at once , by reason of the many windings and turnings that must happen to the transmission of this Motion , which are likely to be as so many Refractions or Reflections . 3. That the Orifice of the Stomack cannot be the seat of Common Sense , is apparent from hence , That that which is the common Sentient does not only perceive all Objects , but has the power of moving the Body . Now besides that there is no organization in the mouth of the Stomack , that can elude the strength of our Arguments laid down in the foregoing Chapters , which took away all capacity from Matter of having any perception at all in it , there is no Mechanicall reason imaginable to be found in the Body , whereby it will appear possible , that supposing the mouth of the Stomack were the common Percipient of all Objects , it could be able to move the rest of the members of the Body , as we finde something in us does . This is so palpably plain , that it is needless to spend any more words upon it . 4. The same may be said concerning the Heart . For who can imagine , that if the Heart were that common Percipient , that there is any such Mechanical connexion betwixt it and all the parts of the Body , that it may , by such or such a perception , command the motion of the Foot or little Finger ? Besides that it seems wholly imployed in the performance of its Systole and Diastole , which causes such a great difference of the situation of the Heart by turns , that if it were that Seat in which the sense of all Objects center , we should not be able to see things steddily resting in the same place . 5. How uncapable the Brain is of being so active a Principle of Motion as we find in our selves , the viscidity thereof does plainly indicate . Besides that Physitians have discovered by experience , that the Brain is so far from being the common Seat of all senses , that it has in it none at all . And the Arabians , that say it has , have distinguished it into such severall offices of Imagination , Memory , Common Sense , &c. that we are still at a loss for some one part of Matter , that is to be the Common Percipient of all these . But I have so clearly demonstrated the impossibility of the Brains being able to perform those functions that appertain truly to what ordinarily men call the Soule , in my Antidote against Atheisme , that it is enough to refer the Reader thither . 6. As for the Membranes , whether we would fancy them all the Seat of Common Sense , or some one Membrane , or part there of ; the like difficulties will accur as have been mentioned already . For if all the Membranes , the difference and situation of them will vary the aspect and sight of the Object , so that the same things will appear to us in several hues and severall places at once , as is easily demonstrated from Axiome 22. If some one Membrane , or part thereof , it will be impossible to excogitate any Mechanicall reason , how this one particular Membrane , or any part thereof , can be able so strongly and determinately to move upon occasion every part of the Body . 7. And therefore for this very cause cannot the Septum lucidum be the Common Percipient in us , because it is utterly unimaginable , how it should have the power of so stoutly and distinctly moving our exteriour parts and limbs . 8. As for that new and marvelous Invention of Henricus Regius , that it may be a certain perfectly solid , but very small particle of Matter in the Body , that is the seat of common perception ; besides that it is as boldly asserted , that such an hard particle should have sense in it , as that the filings of Iron and Steel should ; it cannot be the spring of Motion : For how should so small at Atome move the whole Body , but by moving it self ? But it being more subtile then the point of any needle , when it puts it self upon motion , especially such strong thrustings as we sometimes use , it must needs passe through the Body and leave it . 9. The most pure Mechanical Invention is that of the use of the Conarion , proposed by Des-Cartes ; which , considered with some other organizations of the Body , bids the fairest of any thing I have met withall , or ever hope to meet withall , for the resolution of the Passions and Properties of living Creatures into meer corporeall motion . And therefore it is requisite to insist a little upon the explication thereof , that we may the more punctually confute them that would abuse his Mechanicall contrivances to the exclusion of all Principles but Corporeall , in either Man or Beast . CHAP. V. 1. How Perception of externall Objects , Spontaneous Motion , Memory and Imagination , are pretended to be performed by the Conarion , Spirits and Muscles , without a Soule . 2. That the Conarion , devoid of a Soule , cannot be the common Percipient , demonstrated out of Des-Cartes himself . 3. That the Conarion , with the Spirits and organization of the Parts of the Body , is not a sufficient Principle of Spontancous motion , without a Soule . 4. A aescription of the use of the Valvulae in the Nerves of the Muscles for spontaneous motion . 5. The insufficiency of this contrivance for that purpose . 6. A further demonstration of the insufficiency thereof , from whence is clearly evinced that Brutes have Soules . 7. That Memory cannot be salved the way above described ; 8. Nor Imagination . 9. A Distribution out of Des-Cartes of the Functions in us , some appertaining to the Body , and others to the Soule . 10. The Authors Observations there upon . 1 THE sum of this Abuse must in brief be this , That the Glandula Pinealis is the common Sentient or Percipient of all Objects ; and without a Soule , by vertue of the Spirits and Organization of the Body , may doe all those feats that we ordinarily conceive to be performed by Soule and Body joyned together . For it being one , whenas the rest of the Organs of Sense are double , and so handsomely seated as to communicate with the Spirits as well of the posteriour as anteriour Cavities of the Brain ; by their help all the motions of the Nerves ( both those that transmit the sense of outward Objects , and of inward affections of the Body , such as Hunger , Thirst and the like ) are easily conveighed unto it : and so being variously moved , it does variously determine the course of the Spirits into such and such Muscles , whereby it moves the Body . Moreover that the transmission of Motion from the Object , through the Nerves , into the inward concavities of the Brain , and so to the Conarion , opens such and such Pores of the Brain , in such and such order or manner , which remain as tracts or footsteps of the presence of these Objects after they are removed . Which tracts , or signatures , consist mainly in this , that the Spirits will have an easier passage through these Pores then other parts of the Brain . And hence arises Memory , when the Spirits be determined , by the inclining of the Conarion , to that part of the Brain where these tracts are found , they moving then the Conarion as when the Object was present , though not so strongly . From the hitting of the Spirits into such like tracts , is also the nature of Imagination to be explained ; in which there is little difference from Memory , saving that the reflection upon time as past , when we saw or perceived such or such a thing , is quite left out . But these are not all the operations we are conscious to our selves of , and yet more then can be made out by this Hypothesis , That Perception of Objects , Spontaneous Motion , Memory and Imagination , may be all performed by vertue of this Glandula , the Animal Spirits , and meer organization of the Body ; as we shall plainly find , though but upon an easy examination . 2. For that the Conarion , devoid of a Soule , has no perception of any one Object , is demonstrable from the very description Cartesius makes of the transmission of the image , suppose through the Eye to the Brain , and so to the Conarion . For it is apparent from what he sets down in the 35. Article of his Treatise of the Passions of the Soule , that the Image that is propagated from the Object to the Conarion , is impressed thereupon in some latitude of space . Whence it is manifest that the Conarion does not , nor can perceive the whole Object , though severall parts may be acknowledged to have the perception of the severall parts thereof . But something in us perceives the whole , which therefore cannot be the Conarion . And that we doe not perceive the external Object double , is not so much because the Image is united in the Organ of Common Sense , as that the lines come so from the Object to both the Eyes , that it is felt in one place ; otherwise if the Object be very near , and the direction of our Eyes be not fitted to that nearness , it will seem double however . Which is a Demonstration that a man may see with both eyes at once ; and for my own part , I 'me sure that I see better at distance , when I use both , then when one . 3. As for Spontaneous Motion , that the Conarion cannot be a sufficient Principle thereof , with the Spirits and organization of other parts of the Body , though we should admit it a fit seat of Common Sense , will easily appear , if we consider , that so weak and so small a thing as that Glandula is , seems utterly unable to determine the spirits with that force and violence we find they are determined in running , striking , thrusting and the like ; and that it is evident , that sometimes scarce the thousandth part of the Conarion shall be directer of this force ; viz. when the Object of Sight , suppose , is as little as a pin's point , or when a man is prick'd with a needle , these receptions must be as little in the Glandula as in the exteriour Sense . But suppose the whole Conarion alwaies did act in the determining the motion of the Spirits into this or that Muscle ; it is impossible that such fluid Matter as these Spirits are , that upon the noddings of the Conarion forward may easily recede back , should ever determine their course with that force and strength they are determined . But haply it will be answered , That such subtile and fluid bodies as the Animall Spirits , that are in a readiness to be upon Motion any way , the least thing will determine their course , and that the Muscles themselves , being well replenisht with Spirits , and framed with such Valvulae as will easily intromit them from the Brain , and also conveigh them out of one opposite Muscle into another upon the least redundance of Spirits in the one above the other , and so shut them in ; that that force we find in spontaneous Motion may very well be salved by this Mechanicall Artifice . 5. We will not here alledge that this may be onely a meer fancy , these Valvulae in the Nerves not being yet discovered by any Anatomist to be part of the Organization of the Body of any Animal ; but rather shew , that they would not effect what is aimed at , though they were admitted . For first it does not appear that the Spirits will make more hast out of C. into B , then the pressure caused in B. by the determination of the Spirits from the Conarion forces them to . For all places being alike to them to play in , they will goe no further then they are driven or pressed , as Wind in a Bladder . And how the Conarion should drive or press the Spirits into B , so as to make it press those in C , and force them out so quick and smart as we find in some Actions , is a thing utterly unconceivable . 6. Besides , admit that the Conarion could determine them with some considerable force so into B , that they would make those in C. come to them through the Valve G , there being the Valve E. to transmit them into C. again , it is impossible but that the Tenth part of that force which we ordinarily use to open a mans hand against his will , should whether he would or no easily open it . For a very ordinary strength moveing K. from B. towards C. must needs so press the Spirits in B , that they will certainly pass by E. into C , if our Body be nothing but Matter Mechanically organized . And therefore it is the meer Imperium of our Soule that does determine the Spirits to this Muscle rather then the other , and holds them there in despite of externall force . From whence it is manifest that brute Beasts must have Soules also . 7. Concerning Memory and Imagination , that the meer Mechanical reasons of Des-Cartes will not reach them , we shall clearly understand , if we consider that the easy aperture of the same Pores of the Brain , that were opened at the presence of such an Object , is not sufficient to represent the Object , after the Conarion has by inclining it self thitherward determined the course of the Spirits into the same Pores . For this could onely represent the Figure of a thing , not the Colours thereof . Besides a man may bring an hundred Objects , and expose them to our view at the same distance , the Eye keeping exactly in the same posture , insomuch that it shall be necessary for these images to take up the very same place of the Brain , and yet there shall be a distinct remembrance of all these ; which is impossible if there be no Soule in us , but all be meer Matter . The same may be said of so many Names or Words levell'd if you will out of a Trunk into the Eare kept accurately in the same posture , so that the Sound shall beat perpetually upon the same parts of the Organ , yet if there be five hundred of them , there may be a distinct memory for every one of them ; which is a power perfectly beyond the bounds of meer Matter , for there would be a necessary confusion of all . 8. Lastly , for those imaginations or representations that are of no one Object that we ever see , but made up of severall that have taken their distinct places in the Brain , how can the Conarion joyn these together ? Or rather in one and the same Object , suppose this Man or that House , which we see in a right posture , and has left such a signature or figure in the Brain as is fit to represent it so , how can the Conarion invert the posture of the image , and make it represent the House and Man with the heels upwards ? Besides the difficulty of representing the Distance of an Object , or the Breadth thereof , concerning which we have spoken already . It is impossible the Conarion , if it be meer Matter , should perform any such operations as these . For it must raise motions in it self , such as are not necessarily conveighed by any corporeall impress of another Body , which is plainly against Axiome 26. 9. And therefore that sober and judicious Wit Des-Cartes dares not stretch the power of Mechanicall organization thus far , but doth plainly confess , that as there are some Functions that belong to the Body alone , so there are others that belong to the Soule , which he calls Cogitations ; and are according to him of two sorts , the one Actions , the other Passions . The Actions are all the operations of our Will , as in some sense all Perceptions may be termed Actions . And these Actions of the Will are either such as are meer Intellectuall Operations , and end in the Soule her self , such as her stirring up her self to love God , or contemplate any Immateriall Object ; or they are such as have an influence on the Body , as when by vertue of our Will we put ourselves upon going to this or that place . He distinguishes again our Perceptions into two sorts , whereof the one has the Soule for their cause , the other the Body . Those that are caused by the Body are most-what such as depend on the Nerves . But besides these there is one kind of Imagination that is to be referred hither , and that properly has the Body for its cause , to wit , that Imagination that arises meerly from the hitting of the Animall Spirits against the tracts of those Images that externall Objects have left in the Brain , and so representing them to the Conarion ; which may happen in the day-time when our Fancy roves , and we doe not set our selves on purpose to think on things , as well as it does in sleep by night . Those Perceptions that arrive to the Soule by the interposition of the Nerves , differ one from another in this , that some of them refer to outward Objects that strike our Sense , others to our Body , such as Hunger , Thirst , Pain , &c. and others to the Soule it self , as Sorrow , Joy , Fear , &c. Those Perceptions that have the Soule for their cause , are either the Perceptions of her own Acts of Will , or else of her Speculation of things purely intelligible , or else of Imaginations made at pleasure , or finally of Reminiscency , when she searches out something that she has let slip out of her Memory . 10. That which is observable in this Distribution is this , That all those Cogitations that he calls Actions , as also those kind of Perceptions , whose cause he assignes to the Soule , are in themselves ( and are acknowledged by him ) of that nature , that they cannot be imitated by any creature by the meer organization of i'ts Body . But for the other , he holds they may , and would make us believe they are in Bodies of Brutes , which he would have meer Machina's , that is , That from the meer Mechanical frame of their Body , outward Objects of Sense may open Pores in their Brains so , as that they may determine the Animall Spirits into such and such Muscles for spontaneous Motion . That the course of the Spirits also falling into the Nerves in the Intestines and Stomack , Spleen , Heart , Liver , and other parts , may cause the very same effects of Passion , suppose of Love , Hatred , Joy , Sorrow , in these brute Machina's , as we feel in our Bodies , though they , as being senseless , feel them not ; and so the vellication of certain Tunicles and Fibres in the Stomack and Throat , may affect their Body as ours is in the Sense of Hunger or Thirst ; and finally that the hitting of the Spirits into the tracts of the Brain , that have been signed by Externall Objects , may act so upon their Body as it does upon ours in Imagination and Memory . Now adde to this Machina of Des-Cartes , the capacity in Matter of Sensation and Perception , ( which yet I have demonstrated it to be uncapable of ) and it will be exquisitely as much as Mr. Hobbs himself can expect to arise from meer Body , that is , All the Motions thereof being purely Mechanicall , the perceptions and propensions will be fatall , necessary , and unavoidable , as he loves to have them . But being all Cogitations that Des-Cartes terms Actions , as also all those kind of Perceptions that he acknowledges the Soule to be the cause of , are not to be resolved into any Mechanicall contrivance ; we may take notice of them as a peculiar rank of Arguments , and such , as that if it could be granted , that the Soules of Brutes were nothing but sentient Matter , yet it would follow that a Substance of an higher nature , and truly Immateriall , must be the Principle of those more noble Operations we find in our selves , as appears from Axiome 20. and 26. CHAP. VI. 1. That no part of the Spinall Marrow can be the Common Sensorium without a Soule in the Body . 2. That the Animal Spirits are more likely to be that Common Percipient . 3. But yet it is demonstrable they are not : 4. As not being so much as capable of Sensation ; 5. Nor of directing Motion into the Muscles ; 6. Much less of Imagination and rationall Invention ; 7. Nor of Memory . 8. An answer to an Evasion . 9. The Authors reason , why he has confuted so particularly all the suppositions of the Seat of Common Sense , when few of them have been asserted with the exclusion of a Soule . 1. THere remain now onely Two Opinions to be examined : the one , That place of the Spinall Marrow where Anatomists conceive there is the nearest concurse of all the Nerves of the Body ; the other , the Animall Spirits in the fourth Ventricle of the Brain . As for the former , viz. That part of the Spinall Marrow , where the concurse of the Nerves are conceived to be , as I have answered in like case , so I say again , that besides that I have already demonstrated , that Matter is uncapable of Sense , and that there is no modification thereof in the Spinall Marrow , that will make it more likely to be indued with that Faculty then the pith of Elder or a mess of Curds ; we are also to take notice , that it is utterly inept for Motion , nor is it conceivable how that part of it , or any other that is assigned to this office of being the Common Percipient in us of all Thoughts and Objects , ( which must also have the power of moving our members ) can , having so little agitation in it self , ( as appearing nothing but a kind of soft Pap or Pulp ) so nimbly and strongly move the parts of our Body . 2. In this regard the Animal Spirits seem much more likely to perform that office ; and those , the importunity of whose gross fancyes constrains them to make the Soule Corporeall , doe nevertheless usually pitch upon some subtile thin Matter to constitute her nature or Essence : And therefore they imagine her to be either Aire , Fire , Light , or some such like Body ; with which the Animall Spirits have no small affinity . 3. But this opinion , though it may seem plausible at first sight , yet the difficulties it is involved in are insuperable . For it is manifest , that all the Arguments that are brought Chap. 2. Sect. 3. will recur with full force in this place . For there is no Matter that is so perfectly liquid as the Animal Spirits , but consists of particles onely contiguous one to another , and actually upon Motion playing and turning one by another , as busy as Atomes in the Sun. Now therefore , let us consider whether that Treasury of pure Animall Spirits contained in the Fourth Ventricle be able to Sustain so noble an office as to be the common Percipient in our Body , which , as I have often repeated , is so complex a Function , that it does not onely contain the perception of externall Objects , but Motion , Imagination , Reason and Memory . 4. Now at the very first dash , the transmission of the image of the Object into this crowd of particles cannot but hit variously upon them , and therefore they will have severall Perceptions amongst them , some haply perceiving part of the Object , others all , others more then all , others also perceiving of it in one place , and others in another . But the Percipient in us representing no such confusion or disorder in our beholding of Objects , it is plain that it is not the Animall Spirits that is it . 5. Again , that which is so confounded a Percipient , how can it be a right Principle of directing Motion into the Muscles ? For besides what disorder may happen in this function upon the distracted representation of present Objects , the power of thinking , excogitating and deliberating , being in these Animal Spirits also , ( and they having no means of communicating one with another , but justling one against another ; which is as much to the purpose , as if men should knock heads to communicate to each other their conceits of Wit ) it must needs follow that they will have their perceptions , inventions , and deliberations apart ; which when they put in Execution , must cause a marvelous confusion in the Body , some of them commanding the parts this way , others driving them another way : or if their factions have many divisions and subdivisions , every one will be so weak , that none of them will be able to command it any way . But we find no such strugling or countermands of any thing in us , that would act our Body one way when we would another ; as if when one was a going to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — something stronger in him , whose conceits he is not privy to , should get the use of his hand , and , in stead of that , write down Arma virúmque cano . And the like may be said of any other Spontaneous Motion , which being so constantly within our command as it is , it is a sufficient Argument to prove that it is not such a lubricous Substance as the Animal Spirits , nor so disunited ; but something more perfectly One and Indivisible . 6. We need not instance any further concerning the power of Invention and Reason , how every particle of these Animal Spirits has a liberty to think by it self , and consult with it self , as well as to play by it self , and how there is no possible means of communicating their Thoughts one to another , unless it should be , as I have said , by hitting one against another : but that can onely communicate Motion , not their determinate Thought ; unless that these particles were conceived to figure themselves into the shape of those things they think of , which is impossible by Axiome 26. And suppose it were possible one particle should shape it self , for example , into a George on Horse-back with a Lance in his hand , and another into an Inchanted Castle ; this George on Horse-back must run against the Castle , to make the Castle receive his impress and similitude . But what then ? Truly the encounter will be very unfortunate . For St. George indeed may easily break his Lance , but it is impossible that he should by justling against the Particle in the form of a Castle conveigh the entire shape of himself and his Horse thereby , such as we find our selves able to imagine of a man on horse-back . Which is a Truth as demonstrable as any Theorem in Mathematicks , but so plain at first sight , that I need not use the curiosity of a longer Demonstration to make it more firm . Nor is there any colourable evasion by venturing upon a new way , as if this particle having transformed it self into a Castle , and that into an Horse-man , all the others then would see them both . For by what light , and how little would they appear , and in what different places , according to the different posture of the particles of the Animal Spirits , and with what different faces , some seeing one side , others another ? But besides this , there is a further difficulty , that if such Sensible representations as these could be conveighed from one particle to another by corporeall encounters and justlings , or by that other way after alledged ; Logicall and Mathematicall notions can not . So that some of the Animal Spirits may think of one Demonstration in Mathematicks , or of part of that Demonstration , and others of another : insomuch that if a Mathematician be to write , while he would write one thing upon the determination of these Animal Spirits , others may get his hand to make use of for the writing something else , to whose Thoughts and Counsell he was not at all privy ; nor can tell any thing , till those other Animal Spirits have writ it down . Which Absurdities are so mad and extravagant , that a man would scarce defile his pen by recording them , were it not to awaken those that dote so much on the power of Matter ( as to think it of it self sufficient for all Phaenomena in the world ) into due shame and abhorrence of their foolish Principle . 7. The last Faculty I will consider is Memory , which is also necessarily joyned with the rest in the Common Percipient ; of which not onely the fluidity of parts , but also their dissipability , makes the Animal Spirits utterly uncapable . For certainly , the Spirits by reason of their Subtilty and Activity are very dissipable , and in all likelihood remain not the same for the space of a week together ; and yet things that one has not thought of for many years , will come as freshly into a mans minde , as if they were transacted but yesterday . 8. The onely Evasion they can excogitate here is this , That as there is a continuall supply of Spirits by degrees , so , as they come in , they are seasoned , fermented , and tinctured with the same notions , perceptions and propensions that the Spirits they find there have . These are fine words , but signifie nothing but this , that the Spirits there present in the Brain communicate the Notions and Perceptions they have to these new-comers ; which is that which I have already proved impossible in the foregoing Sections . And therefore it is impossible that the Animal Spirits should be that Common Percipient , that hears , sees , moves , remembers , understands , and does other functions of life that we perceive performed in us or by us . 9. We have now particularly evinced , that neither the whole Body , nor any of those parts that have been pitched upon , if we exclude the presence of a Soul or Immaterial Substance , can be the Seat of Common Sense . In which I would not be so understood , as if it implyed that there are none of these parts , but some or other have affirmed might be the common Sensorium , though we had no Soule ; but because they have been stood upon , all of them , by some or other to be the Seat of Common Sense , supposing a Soule in the Body , that there might no imaginable doubt or scruple be left behind , I have taken the pains thus punctually and particularly to prove , that none of them can be the place of Common Sense without one . And thus I have perfectly finished my main design , which was to demonstrate That there is a Soule or Incorporeall Substance residing in us , distinct from the Body . But I shall not content my self here , but for a more full discovery of her Nature and Faculties , I shall advance further , and search out her chief Seat in the Body , where and from whence she exercises her most noble Functions , and after enquire whether she be confined to that part thereof alone , or whether she be spred through all our members ; and lastly consider after what manner she sees , feels , hears , imagines , remembers , reasons , and moves the Body . For beside that I shall make some good use of these discoveries for further purpose , it is also in it self very pleasant to have in readiness a rationall and cohaerent account , and a determinate apprehension of things of this nature . CHAP. VII . 1. His enquiry after the Seat of Common Sense , upon supposition there is a Soule in the Body . 2. That there is some particular part in the Body that is the Seat of Common Sense . 3. A generall division of their Opinions concerning the place of Common Sense . 4. That of those that place it out of the Head there are two sorts . 5. The Invalidity of Helmont's reasons whereby he would prove the Orifice of the Stomack to be the principall Seat of the Soule . 6. An Answer to Helmont's storyes for that purpose . 7. A further confutation out of his own concessions . 8. Mr. Hobbs his Opinion confuted , that makes the Heart the Seat of Common Sense . 9. A further confutation thereof from Experience . 10. That the Common Sense is seated somewhere in the Head. 11. A caution for the choice of the particular place thereof . 12. That the whole Brain is not it ; 13. Nor Regius his small solid Particle ; 14. Nor any externall Membrane of the Brain , nor the Septum Lucidum . 15. The three most likely places . 16. Objections against Cartesius his Opinion concerning the Conarion answered . 17. That the Conarion is not the Seat of Common Sense ; 18. Nor that part of the Spinall Marrow where the Nerves are conceived to concurre , but the Spirits in the fourth Ventricle of the Brain . 1. IT will therefore be requisite for us to resume the former Opinions , altering the Hypothesis ; and to examine which of them is most reasonable , supposing there be a Substance immateriall or Soule in man. 2. That there is some particular or restrained Seat of the Common Sense , is an Opinion that even all Philosophers and Physitians are agreed upon . And it is an ordinary Comparison amongst them , that the Externall Senses and the Common Sense considered together are like a Circle with five lines drawn from the Circumference to the Centre . Wherefore as it has been obvious for them to finde out particular Organs for the externall Senses , so they have also attempted to assign some distinct part of the Body for to be an Organ of the Common Sense ; that is to say , as they discovered Sight to be seated in the Eye , Hearing in the Eare , Smelling in the Nose , &c. so they conceived that there is some part of the Body wherein Seeing , Hearing and all other Perceptions meet together , as the lines of a circle in the centre : and that there the Soule does also judge and discern of the difference of the Objects of the outward Senses . They have justly therefore excluded all the Externall parts of the Body from the lightest suspition of any capacity of undergoing such a function as is thus generall , they being all employed in a more particular task , which is to be the Organ of some one of these five outward Senses ; and to be affected no otherwise , then by what is impressed upon themselves , and chiefly from their proper Objects , amongst which five , Touch properly so called has the greatest share , it being as large as the Skin that covers us , and reaching as deep as any Membrane and Nerve in the limbs and trunk of the Body , besides all the Exteriour parts of the Head. All which can no more see , then the Eye can hear , or the Eare can smell . 3. Besides this , all those Arguments that doe so clearly evince that the place of Common Sense is somewhere in the Head , is a plain demonstration that the whole Body cannot be the Seat thereof , and what those Arguments are you shall hear anon . For all those Opinions that have pitched on any one Part for the Seat of Common Sense , being to be divided into two Ranks , to wit , either such as assign some particular place in the Body , or else in the Head , we will proceed in this order ; as first to confute those that have made choice of any part for the Seat of Common Sense out of the Head ; and then in the second place we will in generall shew , that the common Sensorium must be in some part of the Head ; and lastly , of those many opinions concerning what part of the Head this common Sensorium should be , those which seem less reasonable being rejected , we shall pitch upon what we conceive the most unexceptionable . 4. Those that place the Common Sensorium out of the Head , have seated it either in the upper Orifice of the Stomack , or in the Heart . The former is Van-Helmont's Opinion , the other Mr. Hobbs his . 5. As for Van-Helmont , there is nothing he alledges for his Opinion but may be easily answered . That which mainly imposed upon him was the exceeding Sensibility of that part , which Nature made so , that , as a faithfull & sagacious Porter , it might admit nothing into the Stomack that might prove mischievous or troublesome to the Body . From this tender Sensibility , great offences to it may very well cause Swoonings , and Apoplexies , and cessations of Sense . But Fear and Joy and Grief have dispatched some very suddainly , when yet the first entrance of that deadly stroak has been at the Eare or the Eye , from some unsupportable ill newes or horrid spectacle . And the harsh handling of an angry Sore , or the treading on a Corn on the Toe , may easily cast some into a swoon , and yet no man will ever imagine the Seat of the Common Sense to be placed in the Foot. In fine , there is no more reason to think the Common Sensorium is in the mouth of the Stomack , because of the Sensible Commotions we feel there , then that it is seated in the Stars , because we so clearly perceive their Light , as Des-Cartes has well answered upon like occasion . Nor can Phrensies and Madnesses , though they may sometimes be observed to take their rise from thence , any more prove that it is the Seat of the Common Sense , then the Furor uterinus , Apoplexies , Epilepsies , and Syncopes proceeding from the Wombe , doe argue that the common Sensorium of Women lyes in that part . 6. And if we consider the great Sympathy betwixt the Orifice of the Stomack and the Heart , whose Pathemata are so alike and conjoyned , that the Ancients have given one name to both parts , calling them promiscuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the pains of the Stomack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also that the Heart is that part from which manifestly are the supplyes of life , whence the Pulse ceasing life cannot long continue for want of warmth and Spirits ; here is an evident reason , how it may happen that a Wound about the mouth of the Stomack may dispatch a man more suddainly then a wound in the Head , they being both supposed mortal , though the seat of the Sensitive Soule be not chiefly in the aforesaid Orifice . For partly the naturall Sympathy betwixt the Orifice of the Stomack and the Heart , and partly the horrour and pain perceived by the Soule in the common Sensorium , which we will suppose in the Head , does so dead the Heart , that , as in the suddain Passions above named , it ceases to perform the ordinary functions of Life , and so Pulse and Sense and all is gone in short time ; when as the Head being wounded mortally , Perception is thereby so diminished , that the Heart scapes the more free from the force of that lethiferous passion ; and so though Sense be gone , can continue the Pulse a longer time : which is a perfect answer to Helmont's stories he recites in his Sedes Animae . 7. To all which I may adde , That himself does acknowledg in the end of that Treatise , that the power of Motion , of Will , Memory and Imagination , is in the Brain ; and therefore unless a man will say and deny any thing , he must say that the Common Sense is there also . 8. The Opinion of Mr. Hobbs bears more credit and countenance with it , as having been asserted heretofore by Philosophers of great fame , Epicurus , Aristotle , and the School of the Stoicks : but if we look closer to it , it will prove as little true as the other ; especially in his way , that holds there is no Soule in a Man , but that all is but organized Matter . For let him declare any Mechanicall reason whereby his Heart will be able to move his Finger . But upon this Hypothesis I have confuted this Opinion already . It is more maintainable , if there be granted a Soule in the Body , that the Heart is the chief Seat thereof , and place of Common Sense , as Aristotle and others would have it , as also the spring of Spontaneous Motion . But it is very unlikely , that that part that is so continually employed in that naturall Motion of contracting and dilating it self , should be the Seat of that Principle which commands Free and Spontaneous progressions : Perceptions also would be horribly disturbed by its squeezing of it self , and then flagging again by vicissitudes . Neither would Objects appear in the same place when the Heart is drawn up and when it is let down again , as I have above intimated : the extream heat also of it could not admit that it be affected with the gentle motions of the Objects of Sense , the Blood being there in a manner scalding hot . And it is in this sense that that Aphorisme in Aristotle is to be understood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which must receive the variety of externall impresses , must not be it self in any high temper or agitation . 9. Wherefore it is a very rash thing to assert , that the Heart is the Seat of Common Sense , unless by some plain experience it could be evinced to be so , whenas indeed Experiments are recorded to the contrary . As , that if we bind a Nerve , Sense and Motion will be betwixt the Ligature and the Brain , but not betwixt the Heart and the Ligature . And that the Crocodile , his Heart being cut cut , will live for a considerable time , and fight , and defend himself . The like is observed of the Sea-Tortoise , and the wild Goat , as Calcidius writes . To which you may adde what Galen relates of sacrificed Beasts , that their Hearts being taken out and laid upon the Altar , they have been seen in the mean time not onely to breath , and roar aloud , but also to run away , till the expence of Blood has made them fall down . Which Narrations to me are more credible , I having seen with mine own eyes a Frog quite exenterated , heart , stomack , guts and all taken out by an ingenious friend of mine , and dexterous Anatomist , after which the Frog could see , and would avoid any object in its way , and skipped as freely and nimbly up and down , as when it was entire , and that for a great while . But a very little wound in the Head deprives them immediatly of Life and Motion . Whence it is plain that the derivation of Sense and spontaneous Motion is not from the Heart . For if the Motion be intercepted betwixt the Brain and the Heart , by Mr. Hobbs his own concession , there will be no perception of the Object . And there is the same reason of the Orifice of the Stomack : so that this one Experiment does clearly evince these two Opinions to be erroneous . 10. And that no man hereafter may make any other unhappy choice in the parts of the Body , we shall now propose such Reasons as we hope will plainly prove , That the common Sensorium must needs be in the Head ; or indeed rather repeat them : For some of those whereby we proved that the Heart is not the Seat of Common Sense , will plainly evince that the Head is . As that out of Laurentius , that a Nerve being tied , Sense and Motion will be preserved from the ligature up towards the Head , but downwards they will be lost . As also that experiment of a Frog , whose brain if you pierce will presently be devoid of Sense and Motion , though all the Entrals being taken out it will skip up and down , and exercise its senses as before . Which is a plain evidence that Motion and Sense is derived from the Head ; and there is now no pretence to trace any Motion into a farther fountain , the Heart ( from whence the Nerves were conceived to branch by Aristotle , and from whence certainly the Veins and Arteries doe , as appears by every Anatomie ) being so justly discharged from that office . To which it may suffice to adde the consideration of those diseases that seize upon all the Animal functions at once , such as are the Lethargie , Apoplexie , Epilepsie , and the like , the causes of which Physicians find in the Head , and accordingly apply remedies . Which is a plain detection that the Seat of the Soule , as much as concerns the Animal Faculties , is chiefly in the Head. The same may be said of Phrensy and Melancholy , and such like distempers , that deprave a mans Imagination and Judgment ; Physitians alwaies conclude something amiss within the Cranium . Lastly , if it were nothing but the near attendance of the outward Senses on the Soule , or her discerning Faculty , being so fitly placed about her in the Head ; this , unless there were some considerable Argument to the contrary , should be sufficient to determine any one that is unprejudiced , to conclude that the Seat of Common Sense , Understanding , and command of Motion , is there also . 11. But now the greatest difficulty will be to define In what part thereof it is to be placed . In which , unless we will goe over-boldly and carelesly to work , we are to have a regard to Mechanicall congruities , and not pitch upon any thing that , by the advantage of this Supposall , That there is a Soule in man , may goe for possible ; but to chuse what is most handsome and convenient . 12. That the whole Brain is not the Seat of Common Sense , appears from the wounds and cuts it may receive without the destruction of that Faculty ; for they will not take away Sense and Motion , unless they pierce so deep as to reach the Ventricles of the Brain , as Galen has observed . 13. Nor is it in Regius his small solid particle . For besides that it is not likely the Centre of Perception is so minute , it is very incongruous to place it in a Body so perfectly solid , more hard then Marble , or Iron . But this Invention being but a late freak of his petulant fancy , that has an ambition to make a blunder and confusion of all Des-Cartes his Metaphysicall Speculations , ( and therefore found out this rare quirk of wit to shew , how though the Soule were nothing but Matter , yet it might be incorruptible and immortal ) it was not worth the while to take notice of it here in this Hypothesis , which we have demonstrated to be true , viz. That there is a Soule in the Body , whose nature is immateriall or incorporeall . 14. Nor are the Membranes in the Head the common Sensorium ; neither those that envelop the Brain , ( for they would be able then to see the light through the hole the Trepan makes , though the party Trepan'd winked-with his eyes ; to say nothing of the conveyance of the Nerves , the Organs of externall Sense , that carry beyond these exteriour Membranes , and therefore point to a place more inward , that must be the Recipient of all their impresses ) nor any Internall membrane , as that which bids fairest for it , the Septum Lucidum , as being in the midst of the upper Ventricle . But yet if the levell of Motion through the externall Senses be accurately considered , some will shoot under , and some in a distant parallel , so that this Membrane will not be struck with all the Objects of our Senses . Besides that it seems odd and ridiculous that the centre of Perception should be either driven out so into plates , or spread into hollow convexities , as it must be supposed , if we make either the externall or internall Membranes of the Brain the Seat of Common Sense . 15. The most likely place is some one of those that the three last Opinions point at , viz. either the Conarion , or the Concurse of the Nerves in the fourth Ventricle , or the Animal Spirits there . 16. The first is Des-Cartes Opinion , and not rashly to be refused , neither doe I find any Arguments hitherto that are valid enough to deface it . Those that are recited out of Bartholine , and subscribed to by the learned Author of Adenographia , in my apprehension have not the force to ruin it : we will first repeat them , and then examine them . The first is , that this Glandula is too little to be able to represent the Images of all that the Soule has represented to her . The second , that the externall Nerves doe not reach to the Glandula , and that therefore it cannot receive the impress of sensible Objects . The third , that it is placed in a place of excrements which would soile the species of things . The fourth , that the species of things are perceived there where they are carried by the Nerves . But the Nerves meet about the beginning or head of the Spinall Marrow , a more noble and ample place then the Glandula pinealis . To the first I answer , That the amplitude of that place where the Nerves meet in the Spinall Marrow , is not large enough to receive the distinct impresses of all the Objects the mind retains in Memory . Besides , that the other parts of the Brain may serve for that purpose , as much as any of it can . For it is the Soule it self alone that is capable of retaining so distinct and perfect representations , though it may make an occasionall use of some private marks it impresses in the Brain ; which haply may be nothing at all like the things it would remember , nor of any considerable magnitude nor proportion to them , such as we observe in the words Arx and Atomus , where there is no correspondency of either likeness or bigness , betwixt the words and the things represented by them . To the second , That though there be no continuation of Nerves to the Conarion , yet there is of Spirits ; which are as able to conveigh the impresses of Motion from externall Sense to the Conarion , as the Aire and AEther the impress of the Stars unto the Eye . To the third , That the Glandula is conveniently enough placed , so long as the Body is sound , for no excrementitious humours will then overflow it or besmeare it . But in such distempers wherein they doe , Apoplexies , Catalepsies , or such like diseases will arise ; which we see doe fall out , let the seat of Common Sense be where it will. To the last I answer , that the Nerves , when they are once got any thing far into the Brain , are devoid of Tunicles , and be so soft and spongy , that the motion of the Spirits can play through them , and that therefore they may ray through the sides , and so continue their motion to the Conarion , whereever their extremities may seem to tend . 17. But though these Arguments doe not sufficiently confute the Opinion , yet I am not so wedded to it , but I can think something more unexceptionable may be found out , especially it being so much to be suspected , that all Animals have not this Conarion ; and then , that what pleased Des-Cartes so much in this Invention , was that he conceited it such a marvelous fine instrument to beat the Animal Spirits into such and such Pores of the Brain , a thing that I cannot at all close with for reasons above alledged . Besides that Stones have been found in this Glandula , and that it is apparent that it is environ'd with a net of veines and arteries , which are indications that it is a part assigned for some more inferiour office . But yet I would not dismiss it without fair play . 18. Wherefore that opinion of the forecited Author , who places the Seat of Common Sense in that part of the Spinall Marrow where the Nerves are suspected to meet , as it is more plain and simple , so it is more irrefutable , supposing that the Soul's Centre of perception ( whereby she does not onely apprehend all the Objects of the externall Senses , but does imagine , reason , and freely command and determine the Spirits into what part of the Body she pleases ) could be conveniently seated in such dull pasty Matter as the Pith of the Brain is ; a thing , I must needs profess , that pleases not my Palate at all , and therefore I will also take leave of this opinion too , and adventure to pronounce , That the chief Seat of the Soule , where she perceives all Objects , where she imagines , reasons , and invents , and from whence she commands all the parts of the Body , is those purer Animal Spirits in the fourth Ventricle of the Brain . CHAP. VIII . 1. The first reason of his Opinion , the convenient Situation of these Spirits . 2. The second , that the Spirits are the immediate instrument of the Soule in all her functions . 3. The proof of the second Reason from the generall Authority of Philosophers , and particularly of Hippocrates ; 4. From our Sympathizing with the changes of the Aire ; 5. From the celerity of Motion and Cogitation ; 6. From what is observed generally in the Generation of things ; 7. From Regius his experiment of a Snaile in a glass ; 8. From the running round of Images in a Vertigo ; 9. From the constitution of the Eye , and motion of the Spirits there ; 10. From the dependency of the actions of the Soule upon the Body , whether in Meditation or corporeall Motion ; 11. From the recovery of Motion and Sense into a stupified part ; 12. And lastly from what is observed in swooning fits , of paleness and sharpness of visage , &c. 13. The inference from all this , That the Spirits in the fourth Ventricle are the seat of Common Sense , and that the main use of the Brain and Nerves is to preserve the Spirits . 1. THat which makes me embrace this Opinion rather then any other is this , That first , this situation of the common Sensorium betwixt the Head and the trunk of the Body , is the most exactly convenient to receive the impresses of Objects from both , as also to impart Motion to the Muscles in both the Head and in the Body . In which I look upon it as equall with the last Opinion , and superiour to all them that went before . For whatever may be objected is already answered in what I have said to the last Objection against Des-Cartes . 2. But now in the second place , ( wherein this opinion of mine has a notorious advantage above all else that I know ) It is most reasonable that that Matter , which is the immediate instrument of all the Animal functions of the Soule , should be the chiefest Seat from whence and where she exercises these functions , and if there be any place where there is a freer plenty of the purest sort of this Matter , that her peculiar residence should be there . Now the immediate instrument of the functions of the Soule is that thinner Matter which they ordinarily call Animal Spirits , which are to be found in their greatest purity and plenty in the fourth Ventricle of the Brain . From whence it must follow that that precious and choice part of the Soule which we call the Centre of perception is to be placed in that Ventricle , not in any pith of the Brain thereabout , but in the midst of these Spirits themselves ; for that is the most naturall situation for the commanding them into the parts of the Head and Body , besides a more delicate and subtile use of them at home , in pursuing various imaginations and inventions . 3. That this thin and Spirituous Matter is the immediate engine of the Soule in all her operations , is in a manner the generall opinion of all Philosophers . And even those that have placed the Common Sensorium in the Heart , have been secure of the truth of this their conceit , because they took it for granted , that the left Ventricle thereof was the fountain of these pure and subtile Spirits , and please themselves very much , in that they fancied that Oracle of Physitians , the grave and wise Hippocrates , to speak their own sense so fully and significantly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say , That the mind of man is in the left Ventricle of his Heart , and that it is not nourished from meats and drinks from the belly , but by a clear and luminous Substance that redounds by separation from the blood : which is that which happens exactly in the Brain . For the Spirits there are nothing else but more pure and subtill parts of the blood , whose tenuity and agitation makes them separate from the rest of the mass thereof , and so replenish the Ventricles of the Brain . 4. Moreover our sympathizing so sensibly with the changes of the Aire , which Hippocrates also takes notice of , that in clear Aire our thoughts are more clear , and in cloudy more obscure and dull , is no slight indication that that which conveighs Sense , Thoughts and Passions immediately to the Soule , is very tenuious and delicate , and of a nature very congenerous to the Aire with which it changes so easily . 5. The strange Agility also of Motions and Cogitations that we find in our selves , has forced the most sluggish witts , even such as have been so gross as to deem the Soule Corporeall , yet to chuse the freest , subtilest and most active Matter to compound her of , that their imaginations could excogitate . And Lucretius , the most confident of the Epicurean Sect , thinks he has hit the naile on the head in his choice , De rerum Nat. lib. 3. where he concludes thus , Nunc igitur quoniam est animi natura reperta Mobilis egregie , per quam constare necesse est Corporibus parvis & laevibus atque rotundis : whose testimony I account the better in this case , by how much the more crass Philosopher he is , the necessity of the tenuity of particles that are to pervade the Body of a Man being convinced hence to be so plain , that the dimmest eyes can easily discover it . 6. But we will advance higher to more forcible Arguments , amongst which this , I think , may find some place , That we cannot discover any immediate operation of any kind of Soule in the world , but what it first works upon that Matter which participates in a very great measure of this fineness and tenuity of parts , which will easily yield and be guided ; as may be universally observed in all Generations , where the Body is alwaies organized out of thin fluid liquor , that will easily yield to the plastick power of the Soule . In which I doe not doubt but it takes the advantage of moving the most subtile parts of all first , such as Des-Cartes his first and second element , which are never excluded from any such humid and tenuious substance : which elements of his are that true Heavenly or AEthereal matter which is every where , as Ficinus somewhere saith Heaven is ; and is that fire which Trismegist affirms is the most inward vehicle of the minde , and the instrument that God used in the forming of the world , and which the Soul of the world , where-ever she acts , does most certainly still use . 7. And to make yet a step further , That ocular demonstration that Henricus Regius brings Philos. Natur. lib. 4. cap. 16. seems to me both ingenious and solid . It is in a Snail , such as have no shells , moving in a glass : so soon as she begins to creep , certain Bubbles are discovered to move from her tail to her head ; but so soon as she ceases moving , those Bubbles cease . Whence he concludes , That a gale of spirits that circuit from her head along her back to her tail , and thence along her belly to her head again , is the cause of her progressive motion . 8. That such thin Spirits are the immediate instruments of Sense , is also discovered by what is observed in a Vertigo . For the Brain it self is not of such a fluid substance as to turn round , and to make external Objects seem to doe so . Wherefore it is a sign that the immediate corporeal instrument of conveying the images of things is the Spirits in the Brain . 9. And that they are the chief Organ of Sight is plain in the exteriour parts of the Eye ; for we may easily discern how full they are of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pure and lucid substance which Hippocrates speaks of , though he seat it in a wrong place ; and how upon the passions of the minde these Spirits ebbe or flow in the Eye , and are otherwise wonderful-significantly modified , insomuch that the Soul even seems to speak through them , in that silent voice of Angels , which some fancy to be by nothing but by dumb shews , but I doe not at all believe it . It is also plain enough , that dimness of sight comes from deficiency of these Spirits , though the parts of the Eye otherwise be entire enough . The wider opening also of the pupill of one Eye upon the shutting of the other does indicate the flux and more copious presence of Spirits there , as Galen has ingeniously collected . 10. To which we may adde that in those more noble operations of the Minde , when she meditates and excogitates various Theorems , that either she uses some part of the Body as an Instrument then , or acts freely and independently of the Body . That the latter is false is manifest from hence , that then the change of Air , or Distemper and Diseasedness , could not prejudice her in her Inventive and purely Intellectuall Operations ; but it is manifest that they doe , and that a mans Minde is much more cloudy one time then another , and in one Country then another , whence is that proverbiall Verse , Boeotûm crasso jurares aere natum . If she uses any part of the Body , it must be either these animal Spirits , or the Brain . That it is not the Brain , the very consistency thereof so clammy and sluggish is an evident demonstration , which will still have the more force , if we consider what is most certainly true , That the Soul has not any power , or else exceeding little , of moving Matter ; but her peculiar priviledge is of determining Matter in motion ; which the more subtile and agitated it is , the more easily by reason of its own mobility is it determined by her . For if it were an immediate faculty of the Soul to contribute motion to any matter , I doe not understand how that faculty never failing nor diminishing no more then the Soul it self can fail or diminish , that we should ever be weary of motion . In so much that those nimble-footed Maenades or she-Priests of Bacchus , with other agile Virgins of the Country , which Dionysius describes dancing in the flowry meadows of Maeander and Cayster , might , if life and limbs would last , be found dancing there to this very day , as free and frolick as wanton Kids ( as he pleases to set out their activity ) and that without any lassitude at all . For that immediate motive faculty of the Soul can still as fresh as ever impart motion to all the Body , and sooner consume it into air or ashes by heating and agitating it , then make her self weary or the Body seem so . Wherefore it is plain that that motion or heat that the Soul voluntarily confers upon the Body is by vertue of the Spirits , which she , when they are playing onely and gently toying amongst themselves , sends forth into the exteriour members , and so agitates and moves them : but they being so subtile and dissipable , the Soul spends them in using of them ; and they being much spent , she can hardly move the Body any longer , the sense whereof we call Lassitude . These are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Hippocrates , and the Souls immediate engine of motion through all the parts of the Body . 11. As they are also of Sense in the more remote parts , as well as in the Head , as Spigelius handsomely insinuates by that ordinary example of a mans legge being stupified or asleep , as some call it , by compression or whatever hinderance may be of the propagation of the Spirits into that part . For as sense and motion is restored , a man may plainly feel something creep into it tingling and stinging like Pismires , as he compares it ; which can be nothing but the Spirits forcing their passage into the part . Wherein what they suffer is made sensible to the Soul , they being her immediate Vehicle of life and sense . 12. Lastly , in swooning fits , when motion and sense fails , the exteriour parts are pale and fallen , the Face looking more lean and sharp ; of which there can be no other meaning , then that that benign gale of vital air , that fill'd up the parts before , is now absent and retreated from them ; that is , that the fluid Spirits are retired , without which no sense nor motion can be performed : whence it is apparent that they are the immediate instrument of both . 13. I have proved that the Animal Spirits are the Souls immediate organ for sense and motion . If therefore there be any place where these Spirits are in the fittest plenty and purity , and in the most convenient situation for Animal functions ; that in all reason must be concluded the chief seat and Acropolis of the Soul. Now the Spirits in the middle ventricle of the brain are not so indifferently situated for both the Body and the Head , as those in the fourth are ; nor so pure . The upper Ventricles , being two , are not so fit for this office , that is so very much one and singular . Besides that the sensiferous impresses of motion through the eyes play under them ; to say nothing how the Spirits here are less defaecate also then in the fourth Ventricle . Wherefore there being sufficient plenty , and greatest purity , and fittest situation of the Spirits in this fourth Ventricle , it is manifest that in these is placed the Centre of Perception , & that they are the common Sensorium of the Soul. And that as the Heart pumps out Blood perpetually to supply the whole Body with nourishment , and to keep up the bulk of this edifice for the Soul to dwell in , as also from the more subtile and agile parts thereof , to replenish the Brain and Nerves with Spirits , which are the immediate instrument of the Soul for Sense and Motion ; so it is plain likewise that the main use of the Brain and Nerves is to keep these subtile Spirits from over speedy dissipation , and that the Brain with its Caverns is but one great round Nerve ; as the Nerves with their invisible porosities are but so many smaller productions or slenderer prolongations of the Brain . CHAP. IX . 1. Several Objections against Animal Spirits . 2. An Answer to the first Objection touching the Porosity of the Nerves . 3. To the second and third from the Extravasation of the Spirits and pituitous Excrements found in the Brain . 4. To the fourth fetcht from the incredible swiftness of motion in the Spirits . 5. To the last from Ligation . 6. Undeniable Demonstrations that there are Animall Spirits in the Ventricles of the Brain . 1. BEfore we proceed to our other two Enquiries , we are forced to make a stop a while , and listen to some few Objections made by some late Authours , who against the common stream of all other Philosophers , Physitians and Anatomists , are not ashamed to deny that there are any such things as Spirits in the Body ; or at least that there are any in the Ventricles of the Brain . For as for the Nerves , say they , they have no Pores or Cavities to receive them ; and besides , it is plain that what is fluid in them is nothing but a milky white juice , as is observed in the pricking of a Nerve . And as for the Ventricles of the Brain , those Cavities are too big , and the Spirits if they issue into them , will be as extravasated Blood , whence they must needs be spoiled and corrupt . Besides that they will evaporate at those passages through which the mucous or pituitous excrements pass from the Brain . Whose appearance there is , say they , another great argument that these Ventricles were intended onely for receptacles and conveyances of such excrementitious Humours which the Brain discharges it self of . Lastly , if Spontaneous Motion be made by means of these Spirits , it could not be so extremely sudden as it is , for we can wagge our finger as quick as thought , but corporeal Motion cannot be so swift . And if the Spirits be continued from the Head to the Finger , suppose , in the ligation of the Nerve there would be sense from the Ligature to the Fingers end ; which is , say they , against Experience . These are the main Objections I have met withall in Hofman and others ; but are such as I think are very easily answered : and indeed they doe in some sort clash some of them one with another . 2. For how can the Nerves derive juice if they have no Pores , or are not so much as passable to these thin active Spirits we speak of ? or from whence can we better conceive that juice to arise , then from these Spirits themselves , as they loose their agitation , and flag into a more gross consistency ? 3. Neither can the Spirits be looked upon as extravasated in the Ventricles of the Brain , more then the Blood in the Auricles or Ventricles of the Heart . Nor is there any fear of their sliding away through the Infundibulum , the pituitous excrements having no passage there but what they make by their weight , as well as their insinuating moistness , which always besmearing these parts makes them more impervious to the light Spirits , whose agility also and componderancy with the outward Aire renders them uncapable of leaving the Caverns in which they are . That arguing from the pituitous excrements found there , that they were made onely for a Receptacle of such useless redundancy , is as ineptly inferred , as if a man should argue from what is found in the Intestinum rectum , that the Stomack and all the Intestines were made for a Receptacle of Stercoreous excrement . The Spirits in the Ventricles of the Brain , playing about and hitting against the sides of the Caverns they are in , will in process of time abate of their agitation , the grosser parts especially ; and so necessarily come to a more course consistency , and settle into some such like moist Sediment as is found at the bottome of the Ventricles , which nature dischargeth through fit passages , whereby the Spirits are left more pure . But because this necessary faeculency is found in these Cavities , to conclude that that is the onely use of them , is as ridiculous as to inferre That because I spit at my Mouth , and blow my Nose , that that was the chief end and use of these two parts of my Body , or that my Eyes were not made for seeing , but weeping . 4. The nature of the swiftness of Motion in these Spirits is much like that of Light , which is a Body as well as they . But that Lucid Matter in the Sun does not , so soon as he appears upon the Horizon , fly so many thousand miles in a moment to salute our eyes ; but Motion is propagated as it were at once from the Sun to our Eye through the aethereal Matter betwixt . Or suppose a long Tube , as long as you will , and one to blow in it ; in a moment , so soon as he blows at one end , the Motion will be felt at the other , and that downwards as well as upwards , and as easily ; to satisfie that other frivolous Objection I find in Hofman , as if it were so hard a business that these Spirits should be commanded downwards into the Nerves . But the Opposers of this ancient and solid Opinion are very simple and careless . 5. That of the Ligature proves nothing . For though the Nerve betwixt the Ligature and the Finger be well enough stored with Spirits , yet the Centre of Perception being not there , and there being an interruption and division betwixt the Spirits that are continued to their Common Sensorium , and these on the other side of the Ligature ; 't is no more wonder , that we feel nothing on this side of the Ligature , then that we see nothing in our neighbours garden , when a wall is betwixt , though the Sun shine clearly on both sides of the wall . 6. We see how invalid their Arguments are against this received Opinion of almost all both Physitians and Philosophers : It is needless to produce any for the confirmation of it , those which we have made use of for proving that the Spirits are the immediate Instrument of the Soule , being of equall force most of them to conclude their existence in the Body . And yet for an overplus I will not much care to cast in a brief suggestion of the use of the Lungs , which the best Physitians and Anatomists adjudge to be chiefly for conveighing prepared aire to the Heart ; as also of the Rete mirabile and Plexus Choroides , whose bare situation discover their use , that they may more plentifully evaporate the thinner and more agile particles of the Blood into the Ventricles of the Brain . The Diastole also of the Brain keeping time with the Pulse of the Heart , is a manifest indication , what a vehement steam of Spirits , by the direct and short passage of the Arteriae Carotides , are carried thither . For if one part of the Blood be more fiery and subtill then another , it will be sure to reach the Head. From whence considering the sponginess & laxness of the Brain , and thinness of the Tunicles in the little Arteries that are there ; it will follow by Mechanical necessity that the Ventricles thereof will be filled with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Hippocrates so fitly describes , though he fancy the Seat of it in an unfitting place . But the purest of these Spirits being in the fourth Ventricle , as Bartholine and others have judiciously concluded , it follows plainly from what has been alledged , That the Common Sensorium is to be placed in the midst of these purer Spirits of the fourth Ventricle of the Brain . CHAP. X. 1. That the Soule is not confined to the Common Sensorium . 2. The first Argument from the Plastick power of the Soule . 3. Which is confirmed from the graduall dignity of the Soules Faculties , of which this Plastick is the lowest ; 4. Externall Sensation the next ; 5. After that Imagination , and then Reason . 6. The second Argument from Passions and Sympathies in Animals . 7. An illustration of the manner of naturall Magick . 8. The third Argument from the Perception of Pain in the exteriour parts of the Body . 9. The fourth and last from the nature of Sight . 1. WE are now at leisure to resume the two remaining Enquiries ; the former whereof is , whether the Soule be so in this fourth Ventricle , that it is essentially no where else in the Body , or whether it be spread out into all the Members . Regius would coup it up in the Conarion , which he believes to be the Common Sensorium , and so by consequence it should be confined to the fourth Ventricle , and not expatiate at all thence , supposing that the Seat of Common Sense . The reason of this conceit of his is this , That whatever is in the rest of the Body , may come to pass by powers meerly Mechanical ; wherein he does very superstitiously tread in the footsteps of his Master Des-Cartes . But for my own part , I cannot but dissent , I finding in neither any sufficient grounds of so novell an Opinion , but rather apparent reasons to the contrary . 2. As first the Frame of the Body , of which I think most reasonable to conclude the Soule her self to be the more particular Architect ( for I will not wholly reject Plotinus his opinion ; ) and that the Plastick power resides in her , as also in the Soules of Brute animals , as very learned and worthy Writers have determined . That the Fabrick of the Body is out of the concurse of Atomes , is a meer precarious Opinion , without any ground or reason . For Sense does not discover any such thing , the first rudiments of life being out of some liquid homogeneall Matter ; and it is against reason , that the tumbling of Atomes or corporeall particles should produce such exquisite frames of creatures , wherein the acutest wit is not able to find any thing inept , but all done exquisitely wel everywhere , where the foulness and courseness of Matter has not been in fault . That God is not the immediate Maker of these Bodyes , the particular miscarriages demonstrate . For there is no Matter so perverse and stubborn but his Omnipotency could tame ; whence there would be no Defects nor Monstrosities in the generation of Animals . Nor is it so congruous to admit , that the Plastick faculty of the Soul of the World is the sole contriver of these Fabricks of particular creatures ( though I will not deny but she may give some rude preparative stroaks towards Efformation : ) but that in every particular world , such as Man is especially , his own Soule is the peculiar and most perfective Architect thereof , as the Soule of the World is of it . For this vitall Fabrication is not as in artificiall Architecture , when an external person acts upon Matter , but implies a more particular and near union with that Matter it thus intrinsecally shapes out and organizes . And what ought to have a more particular and close union with our Bodies then our Souls themselves ? My opinion is therefore , That the Soule , which is a Spirit , and therefore contractible and dilatable , begins within less compass at first in Organizing the fitly-prepared Matter , and so bears it self on in the same tenour of work till the Body has attained its full growth ; and that the Soule dilates it self in the dilating of the Body , and so possesses it through all the members thereof . 3. The congruity of this Truth will further discover it self , if we consider the nature of the faculties of the Soule ( of which you may read more fully in Enthusiasmus Triumphatus Artic. 3 , 4 , 5. ) in what a natural graduality they arise till they come to the most free of all . The deepest or lowest is this Plastick power we have already spoke of , in virtue whereof is continued that perpetuall Systole and Diastole of the Heart , as I am more prone to think then that it is meerly Mechanical , as also that Respiration that is performed without the command of our Will : For the Libration or Reciprocation of the Spirits in the Tensility of the Muscles would not be so perpetuall , but cease in a small time , did not some more mysticall Principle then what is meerly Mechanical give Assistance , as any one may understand by observing the insufficiency of those devices that Henricus Regius propounds for adaequate causes of such motions in the Body . These I look upon as the First Faculties of the Soule , which may be bounded by this generall character , That the exercise of them does not at all imply so much as our Perception . 4. Next to these is the Sensation of any externall Object , such as Hearing , Seeing , Feeling , &c. All which include Perception in an unresistible necessity thereof , the Object being present before us , and no externall Obstacle interposing . 5. Imagination is more free , we being able to avoid its representations for the most part , without any externall help ; but it is a degree on this side Will and Reason , by which we correct and silence unallowable fancies . Thus we see how the Faculties of the Soule rise by Degrees ; which makes it still the more easy and credible , that the lowest of all is competible to her as well as the highest . 6. Moreover , Passions and Sympathies , in my judgment , are more easily to be resolved into this Hypothesis of the Souls pervading the whole Body , then in restraining its essentiall presence to one part thereof . For to believe that such an horrible Object as , suppose , a Bear or Tiger , by transmission of Motion from it through the eyes of an Animal to the Conarion , shall so reflect thence , as to determine the Spirits into such Nerves as will streighten the Orifice of the Heart , and lessen the Pulse , and cause all other symptomes of Fear ; seems to me little better then a meer piece of Mechanical Credulity . Those Motions that represent the Species of things , being turned this way or the other way , without any such impetus of Matter as should doe such feats as Des-Cartes speaks of in his Book of Passions . And that which he would give us as a pledg of this Truth is so false , that it does the more animate me to dis-believe the Theorem , Artic. 13. For the wafting of one's hand neare the Eye of a mans friend , is no sufficient proof That externall Objects will necessarily and Mechanically determine the Spirits into the Muscles , no Faculty of the Soule intermedling . For if one be fully assured , or rather can keep himself from the fear of any hurt , by the wafting of his friends Hand before his Eye , he may easily abstain from winking : But if fear surprise him , the Soule is to be entitled to the action , and not the meer Mechanisme of the Body . Wherefore this is no proof that the Phaenomena of Passions , with their consequences , may be salved in brute Beasts by pure Mechanicks ; and therefore neither in Men : but it is evident that they arise in us against both our Will and Appetite . For who would bear the tortures of Fears and Jealousies , if he could avoid it ? And therefore the Soule sends not nor determines the Spirits thus to her own Torture , as she resides in the Head. Whence it is plain that it is the effect of her as she resides in the Heart and Stomack , which sympathize with the horrid representation in the Common Sensorium , by reason of the exquisite unity of the Soul with her self , & of the continuity of Spirits in the Body , the necessary instrument of all her Functions . And there is good reason the Heart & Stomack should be so much affected , they being the chief Seats of those Faculties that maintain the life of the Body ▪ the danger whereof is the most eminent Object of Fear in any Animal . 7. From this Principle , I conceive that not onely the Sympathy of parts in one particular Subject , but of different and distant Subjects , may be understood : such as is betwixt the party wounded , and the Knife or Sword that wounded him , besmeared with the Weapon-salve , and kept in a due temper : Which certainly is not purely Mechanical , but Magical , though not in an unlawful sense ; that is to say , it is not to be resolved into meer Matter , of what thinness or subtilty soever you please , but into the Unity of the Soul of the Universe , and Continuity of the subtile Matter , which answers to our Animal Spirits . And in this sense it is that Plotinus sayes , that the World is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grand Magus or Enchanter . And I doe not question , but that upon this score meerly , without the association of any Familiar Spirit , several odde things may be done , for evil as well as good . For this Spirit of the World has Faculties that work not by Election , but fatally or naturally , as several Gamaitus we meet withall in Nature seem somewhat obscurely to subindicate . Of this Principle we shall speak more fully in its due place . 8. But we have yet a more clear discovery , that our Soul is not confined to any one part of the Head , but possesses the whole Body , from the Perception of Pain in the parts thereof : For it is plainly impossible , that so high a torture as is felt but in the pricking of a Pin , can be communicated to the Centre of Perception upon a meer Mechanical account . For whether the immediate Instrument of Sense be the Pith of the Nerves , as Des-Cartes would have it , or whether it be the Spirits , as is most true ; it is ridiculous to think , that by the forcible parting of what was joyned together at ease ( when this case is not communicated to either the Spirits , or Pith of the Nerves , from the place of the Puncture , to the very seat of Common Sense ) that the Soul there seated should feel so smart a torment , unless that her very Essence did reach to the part where the pain is felt to be . For then the reason of this is plain , that it is the Unity of Soul possessing the whole Body , and the Continuity of Spirits that is the cause thereof . And it is no wonder , if the continuation and natural composure of the Spirits be Rest and Ease to the Soul , that a violent disjoyning and bruising of them , and baring the Soul of them , as I may so speak , should cause a very harsh and torturous sense in the Centre of Perception . This Argument bears undeniable Evidence with it , if we doe but consider the fuzziness of the Pith of the Nerves , and the fluidity of the Spirits , and what little stress or crouding so small a thing as a Pin or Needle can make in such soft and liquid Matter . CHAP. XI . 1. That neither the Soul without the Spirits , nor the Spirits without the presence of the Soul in the Organ , are sufficient causes of Sensation . 2. A brief declaration how Sensation is made . 3. How Imagination . 4. Of Reason and Memory , and whether there be any Marks in the Brain . 5. That the Spirits are the immediate Instrument of the Soul in Memory also ; and how Memory arises ; 6. As also Forgetfulness . 7. How spontaneous Motion is performed . 8. How we walk , sing , and play , though thinking of something else . 9. That though the Spirits be not alike fine every where , yet the Sensiferous Impression will pass to the Common Sensorium . 10. That there is an Heterogeneity in the very Soul her self ; and what it is in her we call the Root , the Centre , and the Eye ; and what the Rayes and Branches . 11. That the sober and allowable Distribution of her into Parts , is into Perceptive and Plastick . 1. AFter our evincing that the Soul is not confined to the Common Sensorium , but does essentially reach all the Organs of the Body ; it will be more easy to determine the Nature of Sensation and other Operations we mentioned . For we have already demonstrated these two things of main consequence ; That the Spirits are not sufficient of themselves for these Functions ; nor the Soul of her self , without the assistance of the Spirits : as is plain in the interception or disjunction of the Spirits by Ligature or Obstruction ; whence it is , that Blindness sometimes happens meerly for that the Optick Nerve is obstructed . 2. Wherefore briefly to dispatch our third Querie ; I say in general , That Sensation is made by the arrival of motion from the Object to the Organ ; where it is received in all the circumstances we perceive it in , and conveyed by vertue of the Souls presence there , assisted by her immediate Instrument the Spirits , by vertue of whose continuity to those in the Common Sensorium , the Image or Impress of every Object is faithfully transmitted thither . 3. As for Imagination , there is no question but that Function is mainly exercised in the chief seat of the Soul , those purer Animal Spirits in the fourth Ventricle of the Brain . I speak especially of that Imagination which is most free , such as we use in Romantick Inventions , or such as accompany the more severe Meditations and Disquisitions in Philosophy , or any other Intellectuall entertainments . For Fasting , fresh Aire , moderate Wine , and all things that tend to an handsome supply and depuration of the Spirits , make our thoughts more free , subtile , and clear . 4. Reason is so involved together with Imagination , that we need say nothing of it apart by it self . Memory is a Faculty of a more peculiar consideration ; and if the Pith of the Brain contribute to the Functions of any power of the mind , ( more then by conserving the Animal Spirits ) it is to this . But that the Brain should be stored with distinct images ( whether they consist of the Flexures of the supposed Fibrillae , or the orderly puncture of Pores , or in a continued modified Motion of the parts thereof , some in this manner , and others in that ) is a thing , as I have already proved , utterly impossible . If there be any Marks in it , it must be a kind of Brachygraphie , some small dots here and there standing for the recovering to Memory a series of things that would fill , it may be , many sheets of paper to write them at large . As if a man should tie a string about a friends finger to remember a business , that a whole daies discourse , it may be , was but little enough to give him full instructions in . From whence it is plain that the Memory is in the Soule , and not in the Brain . And if she doe make any such Marks as we speak of , she having no perception of them distinct from the representation of those things which they are to remind her of , she must not make them by any Cognitive power , but by some such as is Analogous to her Plastick Faculty of organizing the Body , where she acts and perceives it not . 5. But whether the Soule act thus or no upon the Brain , is a Matter of uncertain determination ; nor can it be demonstrated by any experiment that I know . And therefore if we will contain our selves within the capacities of the Spirits , which I have so often affirmed to be the immediate instrument of the Soule in all her operations , that Position will be more unexceptionable . And truly I doe not understand but that they and the Soule together will perform all the Functions of Memory that we are conscious to our selves of . And therefore I shall conclude that Memory consists in this , That the Soule has acquired a greater Promptitude to think of this , or that Phantasm , with the circumstances thereof , which were raised in her upon some occasion . Which Promptitude is acquired by either the often representation of the same Phantasme to her ; or else by a more vivid impress of it from its novelty , excellency , mischievousness , or some such like condition that at once will pierce the Soule with an extraordinary resentment ; or finally by voluntary attention , when she very carefully and on set purpose imprints the Idea as deeply as she can into her inward Sense . This Promptitude to think on such an Idea will lessen in time , and be so quite spent , that when the same Idea is represented again to the Soule , she cannot tell that ever she saw it before . But before this inclination thereto be quite gone , upon this proneness to return into the same conception , with the circumstances , the Relative Sense of having seen it before ( which we call Memory ) does necessarily emerge upon a fresh representation of the Object . 6. But Forgetfulness arises either out of meer Desuetude of thinking on such an Object , or on others that are linked in with it , in such a Series as would represent it as past , and so make it a proper Object of Memory . Or else for that the Spirits , which the Soule uses in all her Functions , be not in a due temper ; which may arise from overmuch Coolness , or Waterishness in the Head , to which alone Sennertus ascribes Obliviousness . 7. The last thing we are to consider is Spontaneous Motion . Which that it is performed by the continuation of the Spirits from the Seat of Common Sense to the Muscles , which is the gross Engine of Motion , is out of doubt . The manner how it is , we partly feel and see ; that is to say , we find in our selves a power , at our own pleasure to move this or the other member with very great force , and that the Muscle swels that moves the part ; which is a plain indication of influx of Spirits , thither directed or there guided by our meer Will : a thing admirable to consider , and worth our most serious meditation . That this direction of the impresse of Motion is made by our meer Will , and Imagination of doing so , we know and feel it so intimately , that we can be of nothing more sure . That there is some fluid and subtile Matter , which we ordinarily call Spirits , directed into the Muscle that moves the Member , its swelling does evidence to our sight ; as also the experience , that moderate use of wine which supplyes Spirits apace , will make this motion the more strong . As for the manner , whether there be any such Valvulae or no in the Nerve , common to the opposite Muscles , as also in those that are proper to each , it is not materiall . This great priviledge of our Soules directing the motion of Matter thus , is wonderfull enough in either Hypothesis . But I look upon the Fibrous parts of the Muscle as the main engine of motion ; which the Soule moistning with that subtil liquor of the Animal Spirits , makes them swell and shrink , like Lute-strings in rainy weather : And in this chiefly consists that notable strength of our Limbs in spontaneous motion . But for those conceived Valvulae that Experience has not found out yet , nor sufficient Reason , they are to wait for admission till they bring better evidence . For the presence of the Animal Spirits in this Fibrous flesh , and the command of the Soule to move , is sufficient to salve all Phaenomena of this kind . For upon the Will conceived in the Common Sensorium , that part of the Soule that resides in the Muscles , by a power near a-kin to that by which she made the Body and the Organs thereof , guides the Spirits into such Pores and parts , as is most requisite for the shewing the use of this excellent Fabrick . 8. And in virtue of some such power as this , doe we so easily walk , though we think not of it , as also breath , and sing , and play on the Lute , though our Mindes be taken up with something else . For Custome is another Nature : and though the Animal Spirits , as being meerly corporeall , cannot be capable of any habits ; yet the Soule , even in that part thereof that is not Cognitive , may , and therefore may move the Body , though Cogitation cease ; provided the members be well replenished with Spirits , whose assistance in naturall motions of Animals is so great , that their Heads being taken off , their Body for a long time will move as before : as Chalcidius relates of Wasps and Hornets , who will fly about , and use their wings , a good part of an houre after they have lost their Heads : which is to be imputed to the residence of their Soule in them still , and the intireness of the Animal Spirits , not easily evaporating through their crustaceous Bodies . For it is but a vulgar conceit to think , that the Head being taken off , the Soule must presently fly out , like a Bird out of a Basket , when the Lid is lifted up . For the whole World is as much throng'd with Body , as where she is ; and that Tye of the Spirits as yet not being lost , it is a greater engagement to her to be there then any where else . This motion therefore in the Wasp , that is so perfect and durable , I hold to be vitall ; but that in the parts of dismembred creatures , that are less perfect , may be usually Mechanicall . 9. We have now , so far forth as it is requisite for our design , considered the Nature and Functions of the Soule ; and have plainly demonstrated , that she is a Substance distinct from the Body , and that her very Essence is spread throughout all the Organs thereof : as also that the generall instrument of all her Operations is the subtile Spirits ; which though they be not in like quantity and sincerity every where , yet they make all the Body so pervious to the impresses of Objects upon the externall Organs , that like Lightning they pass to the Common Sensorium . For it is not necessary that the Medium be so fine and tenuious as the Matter where the most subtile motion begins . Whence Light passes both Aire and Water , though Aire alone is not sufficient for such a motion as Light , and Water almost uncapable of being the Seat of the fountain thereof . This may serve to illustrate the passage of Sense from the Membranes ( or in what other seat soever the Spirits are most subtil and lucid ) through thicker places of the Body to the very Centre of Perception . 10. Lastly , we have discovered a kind of Heterogeneity in the Soule ; and that she is not of the same power every where . For her Centre of Perception is confined to the Fourth Ventricle of the Brain ; and if the Sensiferous Motions we speak of be not faithfully conducted thither , we have no knowledg of the Object . That part therefore of the Soule is to be looked upon as most precious ; and she not being an independent Mass , as Matter is , but one part resulting from another , that which is the noblest is in all reason to be deemed the cause of the rest . For which reason ( as Synesius calls God , on whom all things depend , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) so , I think this Part may be called the Root of the Soule . Which apprehension of ours will seem the less strange , if we consider that from the highest Life , viz. the Deity , there does result that which has no Life nor Sense at all , to wit the stupid Matter . Wherefore in very good Analogie we may admit , that that pretious part of the Soule in which resides Perception , Sense , and Understanding , may send forth such an Essential Emanation from it self , as is utterly devoid of all Sense and Perception ; which you may call , if you will , the Exteriour branches of the Soule , or the Rayes of the Soule , if you call that nobler and diviner part the Centre ; which may very well merit also the appellation of the Eye of the Soule , all the rest of its parts being but meer darkness without it . In which , like another Cyclops , it will resemble the World we live in , whose one Eye is conspicuous to all that behold the light . 11. But to leave such lusorious Considerations , that rather gratifie our fancy then satisfy our severer faculties ; we shall content our selves hereafter , from those two notorious Powers , and so perfectly different , which Philosophers acknowledg in the Soule , to wit , Perception and Organization , onely to term that more noble part of her in the Common Sensorium , the Perceptive , and all the rest the Plastick part of the Soule . CHAP. XII . 1. An Answer to an Objection , That our Arguments will as well prove the Immortality of the Souls of Brutes , as of Men. 2. Another Objection inferring the Praeexistence of Brutes Souls , and consequently of ours . 3. The first Answer to the Objection . 4. The second Answer consisting of four parts . 5. First , That the Hypothesis of Praeexistence is more agreeable to Reason then any other Hypothesis . 6. And not onely so , but that it is very solid in it self . 7. That the Wisdome and Goodness of God argue the truth thereof . 8. As also the face of Providence in the World. 9. The second part of the second Answer , That the Praeexistence of the Soul has the suffrage of all Philosophers in all Ages , that held it Incorporeal . 10. That the Gymnosophists of AEgypt , the Indian Brachmans , the Persian Magi , and all the learned of the Jews were of this Opinion . 11. A Catalogue of particular famous persons that held the same . 12. That Aristotle was also of the same minde . 13. Another more clear place in Aristotle to this purpose , with Sennertus his Interpretation . 14. An Answer to an evasion of that Interpretation . 15. The last and clearest place of all out of Aristotles Writings . 1. HAving thus discovered the Nature of the Soul , and that she is a Substance distinct from the Body ; I should be in readiness to treat of her Separation from it , did I not think my self obliged first , to answer an envious Objection cast in our way , whereby they would make us believe , that the Arguments which we have used , though they be no less then Demonstrations , are meer Sophisms , because some of them , and those of not the least validity , prove what is very absurd and false , viz. That the Souls of Brutes also are Substances Incorporeal , distinct from the Body : from whence it will follow , that they are Immortal . But to this I have answered already in the Appendix to my Antidote , &c. Cap. 10. and in brief concluded , That they are properly no more Immortal then the stupid Matter , which never perishes , and that out of a terrestrial Body they may have no more sense then it . For all these things are as it pleases the first Creatour of them . 2. To this they perversly reply , That if the Souls of Brutes subsist after death , and are then sensless and unactive , it will necessarily follow that they must come into Bodies again . For it is very ridiculous to think that these Souls , having a Being yet in the world , and wanting nothing but fitly-prepared Matter to put them in a capacity of living again , should be always neglected , and never brought into play , but that new ones should be daily created in their stead : for those innumerable Myriads of Souls would lie useless in the Universe , the number still increasing even to infinity . But if they come into Bodies again , it is evident that they praeexist : and if the Souls of Brutes praeexist , then certainly the Souls of Men doe so too . Which is an Opinion so wilde and extravagant , that a wry mouth and a loud laughter ( the Argument that every Fool is able to use ) is sufficient to silence it and dash it out of countenance . No wise man can ever harbour such a conceit as this , which every Idiot is able to confute by consulting but with his own Memory . For he is sure , if he had been before , he could remember something of that life past . Besides the unconceivableness of the Approach and Entrance of these praeexistent Souls into the Matter that they are to actuate . 3. To this may be answered two things . The first , That though indeed it cannot be well denied , but that the concession of the Praeexistence of the Souls of Brutes is a very fair introduction to the belief of the Praeexistence of the Souls of Men also ; yet the sequel is not at all necessary , but one may be without the other . 4. The second is this , That if the sequel were granted , that no Absurdity can be detected from thence in Reason , if the prejudices of Education , and the blinde suggestion of unconcerned Faculties , that have no right to vote here , be laid aside . To speak more explicitely , I say , This consequence of our Souls Praeexistence is more agreeable to Reason then any other Hypothesis whatever ; has been received by the most learned Philosophers of all Ages , there being scarce any of them that held the Soul of man immortal upon the meer light of Nature and Reason , but asserted also her Praeexistence ; That Memory is no fit Judge to appeal to in this Controversy ; and lastly , That Traduction and Creation are as intricate and unconceivable as this opposed Opinion . 5. I shall make all these four parts of my Answer good in order . The truth of the first we shall understand , if we compare it with those Opinions that stand in competition with it , which are but two that are considerable . The one is of those that say , the Soule is ex traduce ; the other of those that say it is created , upon occasion . The first Opinion is a plain contradiction to the notion of a Soul , which is a Spirit , and therefore of an Indivisible , that is of an Indiscerpible , Essence . The second Opinion implies both an Indignity to the Majesty of God , ( in making Him the chief assistant and actour in the highest , freest , and most particular way that the Divinity can be conceived to act , in those abominable crimes of Whoredome , Adultery , Incest , nay Buggery it self , by supplying those foul coitions with new created Souls for the purpose : ) and also an injury to the Souls themselves ; that they being ever thus created by the immediate hand of God , and therefore pure , innocent and immaculate , should be imprisoned in unclean , diseased and disordered Bodies , where very many of them seem to be so fatally over-mastered , and in such an utter incapacity of closing with what is good and vertuous , that they must needs be adjudged to that extreme calamity which attends all those that forget God. Wherefore these two opinions being so incongruous , what is there left that can seem probable , but the Praeexistency of the Soul ? 6. But I shall not press the Reasonableness of this Opinion onely from comparing it with others , but also from the concinnity that is to be found in it self . For as it is no greater wonder that every particular mans Soul that lives now upon Earth should be à mundo condito , then the particular Matter of their Bodies should ( which has haply undergone many Millions of Alterations and Modifications , before it lighted into such a contexture as to prove the entire Body of any one person in the world , has been in places unimaginably distant , has filed , it may be , through the triangular passages of as many Vortices as we see Stars in a clear frosty night , and has shone once as bright as the Sun ( as the Cartesian Hypothesis would have all the Earth to have done ) in so much that we eat , and drink , and cloath our selves with that which was once pure Light and Flame ; ) so that de facto they do bear the same date with the Creation of the World , that unavoidable certainty of the Praeexistence of the Souls of Brutes does , according to the very concession of our Adversaries , fairly insinuate . 7. But this is not all . Both the Attributes of God , and Face of things in the world , out of which his Providence is not to be excluded , are very strong Demonstrations thereof to Reason unprejudiced . For first , if it be good for the Souls of men to be at all , the sooner they are the better . But we are most certain that the Wisdome and Goodness of God will doe that which is the best ; and therefore if they can enjoy themselves before they come into these terrestrial Bodies ( it being better for them to enjoy themselves then not ) they must be before they come into these Bodies ; that is , they must be in a capacity of enjoying themselves without them for long periods of time , before they appeared here in this Age of the World. For nothing hinders but that they may live before they come into the Body , as well as they may after their going out of it : the latter whereof is acknowledged even by them that deny the Praeexistence . Wherefore the Praeexistence of Souls is a necessary result of the Wisdome and Goodness of God , who can no more fail to doe that which is best , then he can to understand it : for otherwise his Wisdome would exceed his Benignity ; nay there would be less hold to be taken of his Goodness , then of the Bounty of a very benign and good man , who , we may be well assured , will slip no opportunity of doing good that lies in his power , especially if it be neither damage nor trouble to him ; both which hinderances are incompetible to the Deity . 8. Again , the face of Providence in the World seems very much to suit with this Opinion ; there being not any so naturall and easy account to be given of those things that seem the most harsh in the affairs of men , as from this Hypothesis , That their Soules did once subsist in some other state ; where , in severall manners and degrees , they forfeited the favour of their Creatour . And so according to that just Nemesis that He has interwoven in the constitution of the Universe , and of their own natures , they undergoe several calamities and asperities of fortune , and sad drudgeries of Fate , as a punishment inflicted , or a disease contracted from the severall Obliquities of their Apostasie . Which key is not onely able to unlock that recondite mystery of some particular Mens almost fatal aversness from all Religion and Vertue , their stupidity and dulness and even invincible slowness to these things from their very child-hood , and their uncorrigible propension to all manner of Vice ; but also of that squalid forlorneness and brutish Barbarity , that whole Nations for many Ages have layen under , and many doe still lye under at this very day . Which sad Scene of things must needs exceedingly cloud and obscure the wayes of Divine providence , and make them utterly unintelligible ; unless some light be let in from the present Hypothesis we speak of . It is plain therefore that there are very weighty Reasons may be found out , to conclude the Praeexistence of Soules . And therefore this Opinion being so demonstrable from this Faculty , and there being no other that can contradict it , ( for that the verdict of Memory in this case is invalid I shall prove anon ) we are according to the Light of Nature undoubtedly to conclude , that the Soules of Men doe praeexist , by Axiome 5. 9. And as this Hypothesis is Rationall in it self , so has it also gained the suffrage of all Philosophers of all Ages , of any note , that have held the Soule of Man Incorporeal and Immortall . And therefore I am not at all sollicitous what either the Epicureans or Stoicks held concerning this Matter ; this contest being betwixt those onely that agree on this Truth , That the Soule is a Substance Immateriall . And such amongst the Philosophers as held it so , did unanimously agree that it does Praeexist . This is so plain , that it is enough onely to make this challenge ; every one in the search will satifie himself of the Truth thereof . I shall onely adde , for the better countenance of the business , some few instances herein , as a pledge of the Truth of my generall Conclusion . Let us cast our Eye therefore into what corner of the World we will , that has been famous for Wisdome and Literature , and the wisest of those Nations you shall find the Assertours of this Opinion . 10. In Egypt , that ancient Nurse of all hidden Sciences , that this Opinion was in vogue amongst the wise men there , those fragments of Trismegist doe sufficiently witness . For though there may be suspected some fraud and corruption in severall passages in that Book , in reference to the interest of Christianity ; yet this Opinion of the Praeexistency of the Soule , in which Christianity did not interest it self , cannot but be judged , from the Testimony of those Writings , to have been a Branch of the Wisdome of that Nation : of which Opinion not onely the Gymnosophists and other wise men of Egypt were , but also the Brachmans of India , and the Magi of Babylon and Persia ; as you may plainly see by those Oracles that are called either Magicall or Chaldaicall , which Pletho and Psellus have commented upon . To these you may adde the abstruse Philosophy of the Jewes , which they call their Cabbala , of which the Soules Praeexistence makes a considerable part ; as all the learned of the Jewes doe confess . And how naturally applicable this Theory is to those three first mysterious chapters of Genesis , I have , I hope , with no contemptible success , endeavoured to shew in my Conjectura Cabbalistica . 11. And if I should particularize in persons of this Opinon , truly they are such , of so great fame for depth of Understanding and abstrusest Science , that their testimony alone might seem sufficient to bear down any ordinary modest man into an assent to their doctrine . And in the first place , if we can believe the Cabbala of the Jewes , we must assign it to Moses , the greatest Philosopher certainly that ever was in the world ; to whom you may adde Zoroaster , Pythagoras , Epicharmus , Empedocles , Cebes , Euripides , Plato , Euclide , Philo , Virgil , Marcus Cicero , Plotinus , Iamblicus , Proclus , Boethius , Psellus , and severall others which it would be too long to recite . And if it were fit to adde Fathers to Philosophers , we might enter into the same list Synesius and Origen : the latter of whom was surely the greatest Light and Bulwark that antient Christianity had ; who unless there had been some very great Matter in it , was far from that levity and vanity , as to entertain an Opinion so vulgarly slighted and neglected by other men : and the same may be said of others that were Christians , as Boethius , Psellus , and the late learned Marsilius Ficinus . But I have not yet ended my Catalogue : that admirable Physitian Johannes Fernelius is also of this perswasion , and is not content to be so himself onely , but discovers those two grand Masters of Medicine , Hippocrates and Galen , to be so too ; as you may see in his De abditis rerum causis . Cardan also , that famous Philosopher of his Age , expresly concludes , that the Rationall Soule is both a distinct Being from the Soule of the World , and that it does praeexist before it comes into the Body : and lastly Pomponatius , no friend to the Soules Immortality , yet cannot but confess , that the safest way to hold it , is also therewith to acknowledg her Praeexistence . 12. And that nothing may be wanting to shew the frivolousness of this part of the Objection , we shall also evince that Aristotle , that has the luck to be believed more then most Authors , was of the same opinion , in his Treatise De Anima Lib. 1. Cap. 3. Where he speaks of the necessity of the qualification of the Body that the Soule is to actuate ; and blaming those that omit that consideration , sayes , that they are as careless of that Matter , as if it were possible that , according to the Pythagorick fables , any Soule might enter into any Body . Whenas every Animall , as it has its proper species , so it is to have its peculiar form . But those that define otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. They speak as if one should affirm that the skil of a Carpenter did enter into a Flute or Pipe ; for every Art must use its proper Instruments , and every Soule its proper Body . Where ( as Cardan also has observed ) Aristotle does not find fault with the opinion of the Soules going out of one Body into another , ( which implies their Praeexistence : ) but that the Soule of a Beast should goe into the Body of a Man , and the Soule of a Man into a Beasts Body ; this is the Absurdity that Aristotle justly rejects , the other Opinion he seems tacitely to allow of . 13. He speaks something more plainly in his De Generat . Animal . Lib. 3. Cap. 11. There are generated , saith he , in the Earth , and in the moisture thereof , Plants and living Creatures ; because in the Earth is the moisture , and in the moisture Spirit , and in the whole Universe an Animal warmth or heat ; insomuch that in a manner all places are full of Soules , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adeò ut modo quodam omnia sint Animarum plena , as Sennertus interprets the place : Aristotle understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same that he does afterwards by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Principle we call Soule , according to the nobility whereof he asserts , that Animals are more or less noble ; which assertion therefore reaches Humane Soules as well as these of Beasts . 14. Nor can this Text be eluded by being so injurious to Aristotle , as to make him to assert that there is but one Soule in the world , because he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the text admitting of Sennertus his exposition as well as this other ; that which is most reasonable is to be attributed to him . Now if his meaning was , that there is but One Soule in the World that goes through all things , and makes the Universe one great Animal , as the Stoicks would have it , he need not say that all places are in a manner full of this Soule , but absolutely full of it , as our Body is wholly actuated by the Soule in it . And therefore the Sense must be , that all places indeed are in a manner full of Soules : not that they have opportunity to actuate the Matter , and shew their presence there by vitall operation ; but are there dormient as to any visible energie , till prepared Matter engage them to more sensible actions . 15. We will adde a third place still more clear , Lib. 2. Chap. 3. where he starts this very question of the Praeexistency of Soules , of the Sensitive and Rationall especially ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether both kindes doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is praeexist , before they come into the Body , or whether the Rationall onely ; and he concludes thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It remains that the rationall or intellectual Soule onely enter from without , as being onely of a nature purely divine , with whose actions the actions of this gross Body have no communication . Concerning which point he concludes like an Orthodox Scholar of his excellent Master Plato ; to whose footsteps the closer he keeps , the less he ever wanders from the truth . For in this very place he does plainly profess , what many would not have him so apertly guilty of , that the Soule of man is immortall , and can perform her proper Functions without the help of this terrestriall Body . And thus I think I have made good the two first parts of my answer to the proposed Objection ; and have clearly proved , that the Praeexistence of the Soule is an opinion both in it self the most rationall that can be maintained , and has had the suffrage of the renownedst Philosophers in all Ages of the World ; and that therefore this sequel from our arguments for the Immortality of the Soule is no discovery of any fallacy in them . CHAP. XIII . 1. The third part of the second Answer , That the forgetting of the former state is no good argument against the Soules Praeexistence . 2. What are the chief causes of Forgetfulness . 3. That they all conspire , and that in the highest degree , to destroy the memory of the other state . 4. That mischances and Diseases have quite taken away the Memory of things here in this life . 5. That it is impossble for the Soule to remember her former condition without a Miracle . 6. The fourth part of the second Answer , That the entrance of a Praeexistent Soule into a Body is as intelligible as either Creation or Traduction . 1. AS for the two last Difficulties , concerning the Soules Memory of her former state , and the manner of her coming into the Body ; I hope I shall with as much ease extricate my self here also , especially in the former . For if we consider what things they are that either quite take away , or exceedingly diminish our Memory in this life ; we shall find the concurse of them all , and that in a higher degree , or from stronger causes , contained in our descent into this earthly Body , then we can meet with here : they none of them being so violent as to dislodge us out of it . 2. Now the things that take away our Memory here , are chiefly these ; either the want of opportunity of being reminded of a thing , as it happens with many , who rise confident they slept without dreaming such a night , and yet before they goe to bed again , recover a whole Series of representations they had in their last sleep , by something that sell out in the day , without which it had been impossible for them to recall to minde their Dream . Or else , in the second place , Desuetude of thinking of a Matter ; whereby it comes to pass , that what we have earnestly meditated , laboured for , and pen'd down with our own hands when we were at Schoole , were it not that we saw our names written under the Exercise , we could not acknowledg for ours when we are grown men . Or lastly , some considerable change in the frame and temper of our Body , whether from some externall mischance , or from some violent Disease , or else from old age , which is disease enough of it self : which often doe exceedingly impaire , if not quite take away , the Memory , though the Soule be still in the same Body . 3. Now all these Principles of Forgetfulness , namely the want of something to reminde us , Desuetude of thinking , and an Extraordinary change in the Body , are more eminently to be found in the Descent of the Soule into these Earthly prisons , then can happen to her for any time of her abode therein . For there is a greater difference , in all probability , betwixt that Scene of things the Soule sees out of the Body and in it , then betwixt what shee sees sleeping and waking : and the perpetuall occursions of this present life continue a long Desuetude of thinking on the former . Besides that their descent hither in all likelihood scarce befalls them but in their state of Silence and Inactivity , in which myriads of Soules may haply be for many Ages , as the maintainers of this Opinion may pretend , by reason of the innumerable expirations of the aëreal periods of life , and the more narrow Lawes of preparing terrestrial Matter . And lastly , her coming into this Earthly Body is a greater and more disadvantageous change , for the utter spoiling of the memory of things she was acquainted with before , then any Mischance or Disease can be for the bringing upon her a forgetfulness of what she has known in this life . 4. And yet that Diseases and Casualties have even utterly taken away all memory , is amply recorded in History . As that Messala Corvinus forgot his own name ; that one , by a blow with a stone , forgot all his learning ; another , by a fall from an Horse , the name of his Mother and kinsfolks . A young Student of Montpelier , by a wound , lost his Memory so , that he was fain to be taught the letters of the Alphabet again . The like befell a Franciscan after a Feaver . And Thucydides writes of some , who after their recovery from that great Pestilence at Athens , did not onely forget the names and persons of their friends , but themselves too , not knowing who themselves were , nor by what name they were called : Atque etiam quosdam cepisse oblivia rerum Cunctarum , neque se possent cognoscere ut ipsi ; as the Poet Lucretius sadly sets down in his description of that devouring Plague , out of the fore-named Historian . 5. Wherefore without a miracle it is impossible the Soule should remember any particular circumstance of her former condition , though she did really praeexist , and was in a capacity of acting before she came into this Body , ( as Aristotle plainly acknowledges she was ) her change being far greater by coming into the Body then can ever be made while she staies in it . Which we haply shall be yet more assured of , after we have considered the manner of her descent , which is the last Difficulty objected . 6. I might easily decline this Controversie , by pleading onely , that the entrance of the Soule into the Body , supposing her Praeexistence , is as intelligible as in those other two wayes , of Creation and Traduction . For how this newly-created Soule is infused by God , no man knowes ; nor how , if it be traducted from the Parents , both their Soules contribute to the making up a new one . For if there be decision of part of the Soule of the Male , in the injection of his seed into the matrix of the Female , and part of the Female Soule to joyn with that of the Males ; besides that the decision of these parts of their Soules makes the Soule a Discerpible essence , it is unconceivable how these two parts should make up one Soule for the Infant : a thing ridiculous at first view . But if there be no decision of any parts of the Soule , and yet the Soule of the Parent be the cause of the Soule of the Childe , it is perfectly an act of Creation ; a thing that all sober men conclude incompetible to any particular Creature . It is therfore plainly unintelligible , how any Soul should pass from the Parents into the Body of the seed of the Foetus , to actuate and inform it : which might be sufficient to stop the mouth of the Opposer , that pretends such great obscurities concerning the entrance of Praeexistent Souls into their Bodies . CHAP. XIV . 1. The knowledge of the difference of Vehicles , and the Soules Union with them , necessary for the understanding how she enters into this Earthly Body . 2. That though the name of Vehicle be not in Aristotle , yet the thing is there . 3. A clearing of Aristotles notion of the Vehicle , out of the Philosophy of Des-Cartes . 4. A full interpretation of his Text. 5. That Aristotle makes onely two Vehicles , Terrestriall and AEthereall ; which is more then sufficient to prove the Soul's Oblivion of her former state . 6. That the ordinary Vehicle of the Soule after death is Aire . 7. The duration of the Soule in her severall Vehicles . 8. That the Union of the Soule with her Vehicle does not consist in Mechanicall Congruity , but Vitall . 9. In what Vitall congruity of the Matter consists . 10. In what Vital congruity of the Soule consists , and how it changing , the Soule may be free from her aiery Vehicle , without violent precipitation out of it . 11. Of the manner of the descent of Souls into Earthly Bodies . 12. That there is so little Absurdity in the Praeexistence of Soules , that the concession thereof can be but a very small prejudice to our Demonstrations of her Immortality . 1. BUT I shall spend my time better in clearing the Opinion I here defend , then in perplexing that other that is so gross of it self , that none that throughly understand the nature of the Soule , can so much as allow the possibility thereof : wherefore for the better conceiving , how a Praeexistent Soule may enter this Terrestriall Body , there are two things to be enquired into ; the difference of the Vehicles of Soules , and the cause of their union with them . The Platonists doe chiefly take notice of Three kindes of Vehicles , AEthereal , AEreal , and Terrestrial , in every one whereof there may be several degrees of purity and impurity , which yet need not amount to a new Species . 2. This notion of Vehicles , though it be discoursed of most in the School of Plato , yet is not altogether neglected by Aristotle , as appears in his De Generat . Animal . Lib. 2. Cap. 3. where , though he does not use the Name , yet he does expresly acknowledge the Thing it self : For he does plainly affirm , that every Soule partakes of a Body distinct from this organized terrestriall Body , and of a more divine nature then the Elements so called ; and that as one Soule is more noble then another , so is the difference of this diviner Body ; which yet is nothing else with him then that warmth or heat in the seed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is not fire , but a Spirit contained in the spumeous seed ; and in this Spirit a nature analogous to the element of the Stars . 3. Of which neither Aristotle himself had , nor any one else can have , so explicite an apprehension as those that understand the first and second Element of Des-Cartes ; which is the most subtill and active Body that is in the World , & is of the very same nature that the Heaven and Stars are , that is to say , is the very Body of Light , ( which is to be understood chiefly of the first Element ) though so mingled with other Matter here below that it does not shine , but is the Basis of all that naturall warmth in all generations , and the immediate instrument of the Soule , when it organizeth any Matter into the figure or shape of an Animall ; as I have also intimated elsewhere , when I proved , that the Spirits are the immediate instrument of the Soule in all Vital and Animal functions . In which Spirits of necessity is contained this Coelestiall Substance , which keeps them from congealing , as it does also all other liquid bodies , and must needs be in the Pores of them ; there being no Vacuum in the whole comprehension of Nature . 4. The full and express meaning therefore of Aristotles text must be this , that in the spumeous and watry or terrene moisture of the seed is contained a Body of a more spirituous or aëreal consistency , and in this aëreal or spirituous consistency is comprehended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a nature that is analogous or like to the Element of the stars , namely that is of it self aethereal and lucid . 5. And it is this Vehicle that Aristotle seems to assert that the Soule does act in , separate from the Body ; as if she were ever either in this terrestrial Body , or in her aethereal one : which if it were true , so vast a change must needs obliterate all Memory of her former condition , when she is once plunged into this earthly prison . But it seems not so probable to me , that Nature admits of so great a Chasme ; nor is it necessary to suppose it , for this purpose : the descent of the Soule out of her aiery Vehicle into this terrestrial Body , and besmearing moisture of the first rudiments of life , being sufficient to lull her into an eternall oblivion of whatever hapned to her in that other condition ; to say nothing of her long state of Silence and Inactivity before her turn come to revive in an earthly body . 6. Wherefore not letting go that more orderly conceit of the Platonists ; I shall make bold to assert , that the Soule may live and act in an aëreal Vehicle as well as in the aethereal ; and that there are very few that arrive to that high happiness , as to acquire a Coelestial Vehicle immediatly upon their quitting the terrestrial one : that heavenly Chariot necessarily carrying us in triumph to the greatest happiness the Soule of man is capable of : which would arrive to all men indifferently , good and bad , if the parting with this earthly Body would suddainly mount us into the heavenly . Wherefore by a just Nemesis , the Soules of Men that are not very Heroically vertuous , will finde themselves restrained within the compass of this caliginous Aire , as both Reason it self will suggest , and the Platonists have unanimously determined . 7. We have competently described the difference of those three kinds of Vehicles , for their purity and consistency . The Platonists adde to this the difference of duration , making some of them of that nature as to entertain the Soule a longer time in them , others a shorter . The shortest of all is that of the Terrestrial Vehicle . In the Aëreal the Soule may inhabit , as they define , many Ages , and in the AEthereal for ever . 8. But this makes little to the clearing of the manner of their descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which cannot be better understood , then by considering their Union with the Body generated , or indeed with any kinde of Body whatever , where the Soul is held captive , and cannot quit her self thereof by the free imperium of her own Imagination and Will. For what can be the cause of this cohaesion , the very essence of the Soul being so easily penetrative of Matter , and the dimensions of all Matter being alike penetrable every where ? For there being no more Body or Matter in a Vessel filled with Lead then when it is full of Water , nor when full with Water then when with Aire , or what other subtiler Body soever that can be imagined in the Universe ; it is manifest that the Crassities of Matter is every where alike , and alike penetrable and passable to the Soul. And therefore it is unconceivable how her Union should be so with any of it , as that she should not be able at any time to glide freely from one part thereof to another as she pleases . It is plain therefore , that this Union of the Soul with Matter does not arise from any such gross Mechanical way , as when two Bodies stick one in another by reason of any toughness and viscosity , or straight commissure of parts ; but from a congruity of another nature , which I know not better how to term then Vital : which Vital Congruity is chiefly in the Soul it self , it being the noblest Principle of Life ; but is also in the Matter , and is there nothing but such modification thereof as fits the Plastick part of the Soul , and tempts out that Faculty into act . 9. Not that there is any Life in the Matter with which this in the Soul should sympathize and unite ; but it is termed Vital because it makes the Matter a congruous Subject for the Soul to reside in , and exercise the functions of life . For that which has no life it self , may tie to it that which has . As some men are said to be tied by the teeth , or tied by the ear , when they are detained by the pleasure they are struck with from good Musick or delicious Viands . But neither is that which they eat alive , nor that which makes the Musick , neither the Instrument , nor the Air that conveys the sound . For there is nothing in all this but meer Matter and corporeal motion , and yet our vital functions are affected thereby . Now as we see that the Perceptive part of the Soul is thus vitally affected with that which has no life in it , so it is reasonable that the Plastick part thereof may be so too ; That there may be an Harmony betwixt Matter thus and thus modified , and that Power that we call Plastick , that is utterly devoid of all Perception . And in this alone consists that which we call Vital Congruity in the prepared Matter , either to be organized , or already shaped into the perfect form of an Animal . 10. And that Vital Congruity which is in the Soul , I mean in the Plastick part thereof , is analogous to that Pleasure that is perceived by the Sense , or rather to the capacity of receiving it , when the Sense is by agreeable motions from without or in the Body it self very much gratified , and that whether the Minde will or no. For there are some Touches that will in their Perception seem pleasant , whether our Judgement would have them so or not . What this is to the Perceptive part of the Soul , that other Congruity of Matter is to the Plastick . And therefore that which ties the Soul and this or that Matter together , is an unresistible and unperceptible pleasure , if I may so call it , arising from the congruity of Matter to the Plastick faculty of the Soul : which Congruity in the Matter not failing , nor that in the Soul , the Union is at least as necessary as the continuation of eating and drinking , so long as Hunger and Thirst continues , and the Meat and Drink proves good . But either satiety in the Stomack , or some ill tast in the Meat may break the congruity on either side , and then the action will cease with the pleasure thereof . And upon this very account may a Soul be conceived to quit her aiery Vehicle within a certain period of Ages , as the Platonists hold she does , without any violent precipitation of her self out of it . 11. What are the strings or cords that tie the Soul to the Body , or to what Vehicle else soever , I have declared as clearly as I can . From which it will be easy to understand the manner of her descent . For assuredly , the same cords or strings that tie her there , may draw her thither : Where the carcass is , there will the Eagles be gathered . Not that she need use her Perceptive faculty in her descent , as Hawks and Kites by their sight or smelling fly directly to the lure or the prey : but she being within the Atmosphear ( as I may so call it ) of Generation , and so her Plastick power being reached and toucht by such an invisible reek , ( as Birds of prey are , that smell out their food at a distance ; ) she may be fatally carried , all Perceptions ceasing in her , to that Matter that is so fit a receptacle for her to exercise her efformative power upon . For this Magick-sphere , as I may so term it , that has this power of conjuring down Souls into earthly Bodies , the nearer the Centre , the vertue is the stronger ; and therefore the Soul will never cease till she has slided into the very Matter that sent out those rays or subtile reek to allure her . From whence it is easy to conceive that the Souls of Brutes also , though they be not able to exercise their Perceptive faculty out of a terrestrial body , yet they may infallibly finde the way again into the world , as often as Matter is fitly prepared for generation . And this is one Hypothesis , and most intelligible to those that are pleased so much with the opinion of those large Sphears they conceive of emissary Atomes . There is also another , which is the Power and Activity of the Spirit of Nature or Inferiour Soul of the World , who is as fit an Agent to transmit particular Souls , as she is to move the parts of Matter . But of this hereafter . 12. What has been said is enough for the present to illustrate the pretended obscurity and unconceivableness of this Mystery . So that I have fully made good all the four parts of my Answer to that Objection that would have supplanted the force of my strongest Arguments for the Souls Immortality , and have clearly proved , that though this sequel did necessarily result from them , That the Souls both of Men and Beasts did Prae-exist , yet to unprejudiced reason there is no Absurdity nor Inconvenience at all in the Opinion . And therefore this Obstacle being removed , I shall the more chearfully proceed to the demonstrating of the Souls actual Separation from the Body . CHAP. XV. 1. What is meant by the Separation of the Soul , with a confutation of Regius , who would stop her in the dead Corps . 2. An Answer to those that profess themselves puzled how the Soul can get out of the Body . 3. That there is a threefold Vital Congruity to be found in three several Subjects . 4. That this triple Congruity is also competible to one Subject , viz. the Soul of Man 5. That upon this Hypothesis it is very intelligible how the Soul may leave the Body . 6. That her Union with the aereal Vehicle may be very suddain , and as it were in a moment . 7. That the Soul is actually separate from the Body is to be proved either by History or Reason . Examples of the former kinde out of Pliny , Herodotus , Ficinus . 8. Whether the Exstasie of Witches prove an actual separation of the Soul from the Body . 9. That this real separation of the Soul in Exstasie is very possible . 10. How the Soul may be loosned and leave the Body , and yet return thither again . 11. That though Reason and Will cannot in this life release the Soul from the Body , yet Passion may ; and yet so that she may return again . 12. The peculiar power of Desire for this purpose . 13. Of Cardans Exstasies , and the Ointment of Witches , and what truth there may be in their confessions . 1. COncerning the actual and local Separation of the Soul from the Body , it is manifest that it is to be understood of this Terrestrial Body . For to be in such a separate state , as to be where no Body or Matter is , is to be out of the World : the whole Universe being so thick set with Matter , or Body , that there is not to be found the least vacuity therein . The question therefore is onely , whether upon death the Soul can pass from the Corps into some other place . Henricus Regius seems to arrest her there by that general law of Nature , termed the law of Immutability ; whereby every thing is to continue in the same condition it once is in , till something else change it . But the application of this law is very grosly injust in this case . For as I have above intimated , the Union of the Soul with the Body is upon certain terms ; neither is every peece of Matter fit for every Soul to unite with , as Aristotle of old has very solidly concluded . Wherefore that condition of the Matter being not kept , the Soul is no longer engaged to the Body . What he here says for the justifying of himself , is so arbitrarious , so childish and ridiculous , that , according to the merit thereof , I shall utterly neglect it , and pass it by , not vouchsafing of it any Answer . 2. Others are much puzled in their imagination , how the Soul can get out of the Body , being imprisoned and lockt up in so close a Castle . But these seem to forget both the nature of the Soul , with the tenuity of her Vehicle , and also the Anatomy of the Body . For considering the nature of the Soul her self , and of Matter which is alike penetrable every where , the Soul can pass through solid Iron and Marble as well as through the soft Air and AEther ; so that the thickness of the Body is no impediment to her . Besides , her Astral Vehicle is of that tenuity , that it self can as easily pass the smallest pores of the Body , as the Light does Glass , or the Lightning the Scabbard of a Sword without tearing or scorching of it . And lastly , whether we look upon that principal seat of the Plastick power , the Heart , or that of Perception , the Brain ; when a man dies , the Soul may collect her self and the small residue of Spirits ( that may haply serve her in the inchoation of her new Vehicle ) either into the Heart , whence is an easy passage into the Lungs , and so out at the Mouth ; or else into the Head , out of which there are more doors open then I will stand to number . These things are very easily imaginable , though as invisible as the Air , in whose element they are transacted . 3. But that they may still be more perfectly understood , I shall resume again the consideration of that Faculty in the Plastick part of the Soul , which we call Vital Congruity . Which according to the number of Vehicles , we will define to be threefold , Terrestrial , AEreal , and AEthereal or Coelestial . That these Vital Congruities are found , some in some kinde of Spirits , and others in othersome , is very plain . For that the Terrestrial is in the Soul of Brutes and in our own is without controversie ; as also that the AEreal in that kinde of Beings which the Ancients called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and lastly , that the Heavenly and AEthereal in those Spirits that Antiquity more properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being Inhabitants of the Heavens . For that there are such AEreal and AEthereal Beings that are analogous to Terrestrial Animals ; if we compare the nature of God with the Phaenomena of the world , it cannot prove less then a Demonstration . For this Earth that is replenisht with living Creatures , nay put in all the Planets too that are in the world , and fancy them inhabited , they all joyned together bear not so great a proportion to the rest of the liquid Matter of the Universe ( that is in a nearer capacity of being the Vehicle of Life ) as a single Cumin-seed to the Globe of the Earth . But how ridiculous a thing would it be , that all the Earth beside being neglected , onely one peece thereof no better then the rest , nor bigger then the smallest seed , should be inhabited ? The same may be said also of the compass of the Aire ; and therefore it is necessary to enlarge their Territories , and confidently to pronounce there are AEthereal Animals , as well as Terrestrial and AEreal . 4. It is plain therefore that these three Congruities are to be found in severall Subjects ; but that which makes most to our purpose , is to finde them in one , and that in the Soule of Man. And there will be an easy intimation thereof , if we consider the vast difference of those Faculties that we are sure are in her Perceptive part , and how they occasionally emerge , and how upon the laying asleep of one , others will spring up . Neither can there be any greater difference betwixt the highest and lowest of these Vitall congruities in the Plastick part , then there is betwixt the highest and lowest of those Faculties that result from the Perceptive . For some Perceptions are the very same with those of Beasts ; others little inferiour to those that belong to Angels , as we ordinarily call them ; some perfectly brutish , others purely divine : why therefore may there not reside so great a Latitude of capacities in the Plastick part of the Soule , as that she may have in her all those three Vitall Congruities , whereby she may be able livingly to unite as well with the Coelestial and AEreal Body , as with this Terrestrial one ? Nay , our nature being so free and multifarious as it is , it would seem a reproach to Providence , to deny this capacity of living in these several Vehicles ; because that Divine Nemesis which is supposed to rule in the world , would seem defective without this contrivance . But without controversy , Eternall Wisdome and Justice has forecast that which is the best : and , unless we will say nothing at all , we having nothing to judge by but our own Faculties , we must say that the Forecast is according to what we , upon our most accurate search , doe conceive to be the best . For there being no Envy in the Deity , as Plato somewhere has noted , it is not to be thought but that He has framed our Faculties so , that when we have rightly prepared our selves for the use of them , they will have a right correspondency with those things that are offered to them to contemplate in the world . And truly if we had here time to consider , I doe not doubt but it might be made to appear a very rationall thing , that there should be such an Amphibion as the Soule of man , that had a capacity ( as some Creatures have to live either in the Water or on the Earth ) to change her Element , and after her abode here in this Terrestrial Vehicle amongst Men and Beasts , to ascend into the company of the AEreal Genii , in a Vehicle answerable to their nature . 5. Supposing then this triple capacity of Vital Congruity in the Soule of Man , the manner how she may leave this Body is very intelligible . For the Bodies fitness of temper to retain the Soule being lost in Death , the lower Vitall Congruity in the Soule looseth its Object , and consequently its Operation . And therefore as the letting goe one thought in the Perceptive part of the Soule is the bringing up another ; so the ceasing of one Vitall Congruity is the wakening of another , if there be an Object , or Subject , ready to entertain it ; as certainly there is , partly in the Body , but mainly without it . For there is a vitall Aire that pervades all this lower world , which is continued with the life of all things , and is the chiefest Principle thereof . Whence Theon in his Scholia upon Aratus interprets that Hemistich — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a secondary meaning as spoken of the Aire , which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the naturall Jupiter , in whom , in an inferiour sense , we may be said to live , and move , and have our Being : for without Aire , neither Fishes , Fowls , nor Beasts can subsist , it administring the most immediate matter of life unto them , by feeding & refreshing their Animal Spirits . Wherefore upon the cessation of the lowest Vitall Congruity , that AEreal capacity awakening into Act , and finding so fit Matter every where to employ her self upon , the Soule will not faile to leave the Body ; either upon choice , by the power of her own Imagination & Will ; or else ( supposing the very worst that can happen ) by a naturall kinde of Attraction , or Transvection , she being her self , in that stound and confusion that accompanies Death , utterly unsensible of all things . For the Aire without being more whole some and vitall then in the corrupt caverns of the dead Body , and yet there being a continuation thereof with that without ; it is as easy to understand , how ( that Principle of joyning therewith in the Plastick part of the Soule being once excited ) she will naturally glide out of the Body into the free Aire , as how the Fire will ascend upwards , or a Stone fall downwards : for neither are the motions of these meerly Mechanicall , but vitall or Magicall , that cannot be resolved into meer Matter , as I shall demonstrate in my Third Book . 6. And being once recovered into this vast Ocean of Life , and sensible Spirit of the world , so full of enlivening Balsame ; it will be no wonder if the Soule suddainly regain the use of her Perceptive faculty , being , as it were in a moment , regenerate into a naturall power of Life and Motion , by so happy a concurse of rightly-prepared Matter for her Plastick part vitally to unite withall . For grosser generations are performed in almost as inconsiderable a space of time ; if those Histories be true , of extemporary Sallads , sowne and gathered not many hours before the meale they are eaten at : and of the suddain ingendring of Frogs upon the fall of rain , whole swarms whereof that had no Being before , have appeared with perfect shape and liveliness in the space of half an houre , after some more unctuous droppings upon the dry ground ; as I find not onely recited out of Fallopius , Scaliger , and others , but have been certainly my self informed of it by them that have been eye-witnesses thereof ; as Vaninus also professes himself to have been by his friend Johannes Ginochius , who told him for a certain , that in the month of July he saw with his own eyes a drop of rain suddenly turned into a Frog . By such examples as these it is evident , that the reason why Life is so long a compleating in Terrestrial generations , is onely the sluggishness of the Matter the Plastick power works upon . Wherefore a Soule , once united with Aire , cannot miss of being able , in a manner in the twinckling of an eye , to exercise all Perceptive functions again , if there was ever any intercessation of them in the astonishments of Death . 7. How the Soule may live and act separate from the Body , may be easily understood out of what has been spoken . But that she does so de facto , there are but two wayes to prove it ; the one by the testimony of History , the other by Reason . That of History , is either of persons perfectly dead , or of those that have been subject to Ecstasies , or rather to that height thereof which is more properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the Soule does really leave the Body , and yet return again . Of this latter sort is that example that Pliny recites of Hermotimus Clazomenius , whose Soule would often quit her Body , and wander up and down ; and after her return tell many true stories of what she had seen during the time of her disjunction . The same , Maximus Tyrius and Herodotus report of Aristaeus Proconnesius . Marsilius Ficinus adjoyns to this rank that narration in Aulus Gellius , concerning one Cornelius , a Priest , who in an Ecstasie saw the Battel fought betwixt Caesar and Pompey in Thessalie , his Body being then at Padua ; and yet could , after his return to himself , punctually declare the Time , Order and Success of the Fight . That in Wierus of the Weasell coming out of the Souldiers mouth when he was asleep , is a more plain example : which , if it were true , would make Aristaeus his Pigeon not so much suspected of fabulosity as Pliny would have it . Severall Relations there are in the world to this effect , that cannot but be loudly laughed at by them that think the Soule inseparable from the Body ; and ordinarily they seem very ridiculous also to those that think it is separable , but as firmly believe that it is never , nor ever can be , separate but in Death . 8. Bodinus has a very great desire , notwithstanding it is so incredible to others , that the thing should be true ; it being so evincing an argument for the Soules Immortality . And he thinks this Truth is evident from innumerable examples of the Ecstasies of Witches : which we must confess with him not to be natural ; but that they amount to a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or carrying away the Soule out of the Body , the lively sense of their meeting , and dancing , and adoring the Devill , and the mutuall remembrance of the persons that meet one another there at such a time , will be no infallible Demonstration that they were there indeed , while their Bodies lay at home in Bed. Conformity of their Confessions concerning the same Conventicle is onely a shrewd probability , if it once could be made good , that this leaving their Bodies were a thing possible . For when they are out of them , they are much-what in the same condition that other Spirits are , and can imitate what shape they please ; so that many of these Transformations into Wolves and Cats , may be as likely of the Soule having left thus the Body , as by the Devils possessing the Body and transfiguring it himself . And what these aiery Cats or Wolves suffer , whether cuttings of their limbs , or breaking the Back , or any such like mischief , that the Witch in her Bed suffers the like , may very well arise from that Magick Sympathy that is seated in the Unity of the Spirit of the World , and the continuity of the subtill Matter dispersed throughout . The Universe in some sense being , as the Stoicks and Platonists define it , one vast entire Animal . 9. Now that this reall Separation of the Soule may happen in some Ecstasies , will be easily admitted , if we consider that the Soule in her own Nature is separable from the Body , as being a Substance really distinct therefrom ; and that all Bodies are alike penetrable and passable to her , she being devoid of that corporeall property which they ordinarily call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore can freely slide through any Matter whatsoever , without any knocking or resistance ; and lastly , that she does not so properly impart Heat and Motion to the Body , as Organization : and therefore when the Body is well organized , and there be that due temper of the Blood , the Heart and Pulse will in some measure beat , and the Brain will be replenish't with Spirits , and therewith the whole Body , though the Soule were out of it . In which case ( saving that the Spirit of Nature cannot be excluded thence ) it would be perfectly Cartesius his Machina without Sense ; though seemingly as much alive as any animate Creature in a deep sleep . Whence it appears , that if the Soule could leave the Body , that she might doe it for a certain time without any detriment thereto , that is , so long as she might well live without Repast . Which fully answers their fears , who conceit that if the Soule was but once out of the Body , perfect Death must necessarily ensue , and all possible return thither be precluded . 10. But all the difficulty is to understand how the Soul may be loosned from the Body , while the Body is in a fit condition to retain her . That is a very great Difficulty indeed , and in a manner impossible for any power but what is supernatural . But it is not hard to conceive that this vital fitness in the Body may be changed , either by way of natural Disease , or by Art. For why may not some certain Fermentation in the Body so alter the Blood and Spirits , that the powers of the Plastick part of the Soul may cease to operate , as well as sometimes the Perceptive faculties doe , as in Catalepsies , Apoplexies , and the like ? Wherefore this passing of the Soul out of the Body in Sleep , or Ecstasie , may be sometime a certain Disease , as well as that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that walk in their sleep . Now if it should happen that some such distemper should arise in the Body , as would very much change the Vital Congruity thereof for a time , and in this Paroxysm that other Disease of the Noctambuli should surprise the party ; his Imagination driving him to walk to this or that place , his Soul may very easily be conceived in this loosned condition it lies in , to be able to leave the Body , and pass in the Aire , as other Inhabitants of that Element doe , and act the part of separate Spirits , and exercise such Functions of the perceptive faculty , as they do that are quite released from Terrestrial Matter . Onely here is the difference , That that damp in the Body that loosned the Union of the Soul being spent ; the Soul , by that natural Magick I have more then once intimated , will certainly return to the Body , and unite with it again as firm as ever . But no man can when he pleases pass out of his Body thus , by the Imperium of his Will , no more then he can walk in his Sleep : For this capacity is pressed down more deep into the lower life of the Soul , whither neither the Liberty of Will , nor free Imagination can reach . 11. Passion is more likely to take effect in this case then either of the other two Powers , the seat of Passions being originally in the Heart , which is the chief Fort of these lower Faculties ; and therefore by their propinquity can more easily act upon the first Principles of Vital Union . The effect of these has been so great , that they have quite carried the Soul out of the Body , as appears in sundry Histories of that kinde . For both Sophocles and Dionysius the Sicilian Tyrant died suddainly upon the news of a Tragick Victory ; as Polycrita also a Noble-Woman of the Isle of Naxus , the Poet Philippides , and Diagoras of Rhodes , upon the like excess of Joy. We might adde examples of sudden Fear and Grief , but it is needless . It is a known and granted Truth , that Passion has so much power over the vital temper of the Body , as to make it an unfit mansion for the Soul ; from whence will necessarily follow her disunion from it . Now if Passion will so utterly change the Harmony of the Blood and Spirits , as quite to release the Soul from the Body by a perfect Death ; why may it not sometime act on this side that degree , and onely bring a present intemperies , out of which the Body may recover , and consequently regain the Soul back again , by virtue of that Mundane Sympathy I have so often spoke of ? 12. Now of all Passions whatever , excess of Desire is fittest for this more harmless and momentany ablegation of the Soul from the Body ; because the great strength thereof is so closely assisted with the imagination of departing to the place where the party would be , that upon disunion not amounting to perfect Death , the power of Fancy may carry the Soul to the place intended ; and being satisfied and returned , may rekindle life in the Body to the same degree it had before it was infested by this excess of Desire . This is that , if any thing , that has made dying men visit their friends before their departure , at many miles distance , their Bodies still keeping their sick bed ; and those that have been well , give a visit to their sick friends , of whose health they have been over-desirous and solicitous . For this Ecstasie is really of the Soul , and not of the Blood or Animal Spirits ; neither of which have any Sense or Perception in them at all . And therefore into this Principle is to be resolved that Story which Martinus Del-Rio reports of a Lad who , through the strength of Imagination and Desire of seeing his Father , fell into an Ecstasie ; and after he came to himself , confidently affirmed he had seen him , and told infallible circumstances of his being present with him . 13. That Cardan and others could fall into an Ecstasie when they pleased , by force of Imagination and Desire to fall into it , is recorded and believed by very grave and sober Writers : but whether they could ever doe it to a compleat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or local disjunction of the Soul from the Body , I know none that dare affirm ; such events being rather the chances of Nature and Complexion , as in the Noctambuli , then the effects of our Will. But we cannot assuredly conclude but that Art may bring into our own power and ordering that which natural causes put upon us sometimes without our leaves . But whether those Oyntments of Witches have any such effect , or whether those unclean Spirits they deal with , by their immediate presence in their Bodies , cannot for a time so suppress or alter their Vital fitness to such a degree as will loosen the Soul , I leave to more curious Inquisitors to search after . It is sufficient that I have demonstrated a very intelligible possibility of this actual separation without Death properly so called . From whence the peremptory Confessions of Witches , and the agreement of the story which they tell in several , as well those that are there bodily , as they that leave their Bodies behinde them , especially when at their return they bring something home with them , as a permanent sign of their being at the place , is ( though it may be all the delusion of their Familiars ) no contemptible probability of their being there indeed where they declare they have been . For these are the greatest evidences that can be had in humane affairs : And nothing , so much as the supposed Impossibility thereof , has deterred men from believing the thing to be true . CHAP. XVI . 1. That Souls departed communicate Dreams . 2. Examples of Apparitions of Souls deceased . 3. Of Apparitions in fields where pitcht Battels have been fought ; as also of those in Churchyards , and other vaporous places . 4. That the Spissitude of the Air may well contribute to the easiness of the appearing of Ghosts and Spectres . 5. A further proof thereof from sundry examples . 6. Of Marsilius Ficinus his appearing after death . 7. With what sort of people such examples as these avail little . 8. Reasons to perswade the unprejudiced that ordinarily those Apparitions that bear the shape and person of the deceased , are indeed the Souls of them . 1. THE Examples of the other sort , viz. of the appearing of the Ghosts of men after death , are so numerous and frequent in all mens mouths , that it may seem superfluous to particularize in any . This appearing is either by Dreams , or open Vision , In Dreams , as that which hapned to Avenzoar Albumaron an Arabian Physitian , to whom his lately-deceased friend suggested in his sleep a very soverain Medicine for his sore Eyes . Like to this is that in Diodorus concerning Isis Queen of AEgypt , whom he reports to have communicated remedies to the AEgyptians in their sleep after her death , as well as she did when she was alive . Of this kinde is also that memorable story of Posidonius the Stoick , concerning two young men of Arcadia , who being come to Megara , and lying the one at a Victuallers , the other in an Inne ; he in the Inne while he was asleep dream'd that his Fellow-traveller earnestly desired him to come and help him , as being assaulted by the Victualler , and in danger to be killed by him : But he , after he was perfectly awake , finding it but a Dream , neglected it . But faln asleep again , his murdered friend appeared to him the second time , beseeching him , that though he did not help him alive , yet he would see his Death revenged ; telling him how the Victualler had cast his Body into a Dung-cart , and that if he would get up timely in the morning , and watch at the Town-gate , he might thereby discover the murder : which he did accordingly , and so saw Justice done on the Murderer . Nor does the first Dream make the second impertinent to our purpose : For as that might be from the strength of Imagination , and desire of help in the distressed Arcadian , impressed on the Spirit of the World , and so transmitted to his friend asleep ( a condition fittest for such communications ; ) so it is plain that this after his Death must fail , if his Soul did either cease to be or to act . And therefore it is manifest that she both was and did act , and suggested this Dream in revenge of the Murder . Of which kinde there be infinite examples , I mean of Murders discovered by Dreams , the Soul of the person murdered seeming to appear to some or other asleep , and to make his complaint to them . But I will content my self onely to adde an Example of Gratitude to this of Revenge . As that of Simonides , who lighting by chance on a dead Body by the Sea side , and out of the sense of Humanity bestowing Burial upon it , was requited with a Dream that saved his life . For he was admonisht to desist from his Voyage he intended by Sea , which the Soul of the deceased told him would be so perillous , that it would hazard the lives of the Passengers . He believed the Vision , and abstaining was safe : those others that went suffered Shipwrack . 2. We will adjoyn onely an Example or two of that other kind of Visions , which are ordinarily called the Apparitions of the dead . And such is that which Pliny relates at large in his Epistle to Sura , of an house haunted at Athens , and freed by Athenodorus the Philosopher , after the Body of that person that appeared to him was digged up , and interred with due solemnity . It is not a thing unlikely , that most houses that are haunted , are so chiefly from the Soules of the deceased ; who have either been murdered , or some way injured , or have some hid treasure to discover , or the like . And persons are haunted for the like causes , as well as houses ; as Nero was after the murdering of his Mother ; Otho pull'd out of his bed in the night by the Ghost of Galba . Such instances are infinite : as also those wherein the Soule of ones friend , suppose Father , Mother , or Husband , have appeared to give them good counsell , and to instruct them of the event of the greatest affairs of their life . The Ghosts also of deceased Lovers have been reported to adhere to their Paramours , after they had left their Bodies ; taking all opportunities to meet them in Solitude , whether by day or by night . 3. There be also other more fortuitous occursions of these deceased Spirits ; of which one can give no account , unless it be , because they find themselves in a more easy capacity to appear . As haply it may be in Fields after great slaughters of Armies , and in publick Buriall-places . Though some would ridiculously put off these Apparitions , by making them nothing but the reek or vapour of the Bodies of the dead , which they fancy will fall into the like stature and shape with the man it comes from : Which yet Cardan playes the fool in as well as Vaninus and others ; as he does also in his account of those Spectra that appear so ordinarily in Iseland , where the Inhabitants meet their deceased friends in so lively an Image , that they salute them and embrace them for the same persons ; not knowing of their death , unless by their suddain disappearing , or by after-information that they were then dead . This he imputes partly to the Thickness of the Aire , and partly to the foule food and gross spirits of the Islanders ; and yet implies , that their fancies are so strong , as to convert the thick vaporous aire into the compleat shape of their absent and deceased acquaintance , and so perswade themselves that they see them , and talk with them , whenas it is nothing else but an aiery Image made by the power of their own Fancy . But certainly it had been better flatly to have denied the Narration , then to give so slight and unprobable reason of the Phaenomenon . 4. That the Spissitude of the Aire in that place may contribute something to the frequency of these Spectra , is rationall enough . For it being more thick , it is the more easily reduced to a visible consistency : but must be shaped , not by the fancy of the Spectatour , ( for that were a monstrous power ) but by the Imagination of the Spirit that actuates its own Vehicle of that gross Aire . For the same reason also in other places these Apparitions haply appear oftner in the Night then in the Day , the Aire being more clammy and thick after the Sun has been some while down then before . To which also that custome of the Lappians , a people of Scandia , seems something to agree ; who , as Caspar Peucerus relates , are very much haunted with Apparitions of their deceased friends . For which trouble they have no remedy but burying them under their Hearth . Which Ceremony can have no naturall influence upon these Lemures , unless they should hereby be engaged to keep in a warmer aire , & consequently more rarified , then if they were interred elsewhere , Or rather because their Bodies will sooner putrify by the warmth of the hearth ; whenas otherwise the coldness of that Clime would permit them to be sound a longer time , and consequently be fit for the Souls of the deceased to have recourse to and replenish their Vehicle with such a Cambium or gluish moisture , as will make it far easier to be commanded into a visible consistence . 5. That this facilitates their condition of appearing , is evident from that known recourse these infestant Spirits have to their dead Bodies . As is notorious in the History of Cuntius , which I have set down at large in my Antidote , Lib. 3. Cap. 9. and of the Silesian Shoomaker and his Maid in the foregoing Chapter . To which you may adde what Agrippa writes out of the Cretian Annals , How there the Catechanes , that is the Spirits of the deceased Husbands , would be very troublesome to their Wives , & endeavour to lye with them , while they could have any recourse to their dead Bodies . Which mischief therefore was prevented by a Law , that if any Woman was thus infested , the Body of her Husband should be burnt , and his Heart struck through with a stake . Which also put a speedy end to those stirs and tragedies the Ghost of Cuntius and those others caused at Pentsch and Breslan in Silesia . The like disquietnesses are reported to have hapned in the year 1567. at Trawtenaw a city of Bohemia , by one Stephanus Hubener , who was to admiration grown rich , as Cuntius of Pentsch , and when he died , did as much mischief to his fellow-Citizens . For he would ordinarily appear in the very shape he was when he was alive , and such as he met would salute them with so close embraces , that he caused many to fall sick and several to die by the unkinde huggs he gave them . But burning his Body rid the Town of the perilous occursations of this malicious Gobling . All which instances doe prove not onely the appearing of Souls after they have left this life , but also that some thickning Matter , such as may be got either from Bodies alive , or lately dead , or as fresh as those that are but newly dead ( as the Body of this Hubener was , though it had lyen 20 weeks in the Grave , ) or lastly from thick vaporous Air , may facilitate much their appearing , and so invite them to play tricks , when they can doe it at so cheap a rate ; though they have little or no end in doing them , but the pleasing of their own , either ludicrous , or boisterous and domineering , humour . 6. But of any private person that ever appeared upon design after his death , there is none did upon a more noble one then that eximious Platonist Marsilius Ficinus ; who having , as Baronius relates , made a solemn vow with his fellow-Platonist Michael Mercatus ( after they had been pretty warmly disputing of the Immortality of the Soul , out of the Principles of their Master Plato ) that whether of them two died first should appear to his friend , and give him certain information of that Truth ; ( it being Ficinus his fate to die first , and indeed not long after this mutual resolution ) he was mindful of his promise when he had left the Body . For Michael Mercatus being very intent at his Studies betimes on a morning , heard an horse riding by with all speed , and observed that he stopped at his window ; and therewith heard the voice of his friend Ficinus crying out aloud , O Michael , Michael , vera , vera sunt illa . Whereupon he suddenly opened the window , and espying Marsilius on a white Steed , called after him ; but he vanisht in his sight . He sent therefore presently to Florence to know how Marsilius did ; and understood that he died about that hour he called at his window , to assure him of his own and other mens Immortalities . 7. The Examples I have produced of the appearing of the Souls of men after death , considering how clearly I have demonstrated the separability of them from the Body , and their capacity of Vital Union with an aiery Vehicle , cannot but have their due weight of Argument with them that are unprejudiced . But as for those that have their minds enveloped in the dark mist of Atheism , that lazy and Melancholy saying which has dropt from the careless pen of that uncertain Writer Cardan , Orbis magnus est , & aevum longum , & error ac timor multum in hominibus possunt , will prevail more with them then all the Stories the same Authour writes of Apparitions , or whatever any one else can adde unto them . And others that doe admit of these things , praeconceptions from Education , That the Soul when she departs this life , is suddenly either twitched up into the Coelum Empyreum , or hurried down headlong towards the Centre of the Earth , makes the Apparitions of the Ghosts of men altogether incredible to them ; they always substituting in their place some Angel or Devil which must represent their persons , themselves being not at leisure to act any such part . 8. But Misconceit and Prejudice , though it may hinder the force of an Argument with those that are in that manner entangled , yet Reason cannot but take place with them that are free . To whom I dare appeal whether ( considering the aereal Vehicles of Souls which are common to them with other Genii , so that whatever they are fancied to doe in their stead , they may perform themselves ; as also how congruous it is , that those persons that are most concerned , when it is in their power , should act in their own affairs , as in detecting the Murtherer , in disposing their estate , in rebuking injurious Executors , in visiting and counselling their Wives and Children , in forewarning them of such and such courses , with other matters of like sort ; to which you may adde the profession of the Spirit thus appearing , of being the Soul of such an one , as also the similitude of person ; and that all this adoe is in things very just and serious , unfit for a Devil with that care and kindness to promote , and as unfit for a good Genius , it being below so noble a nature to tell a Lie , especially when the affair may be as effectually transacted without it ; ) I say , I dare appeal to any one , whether all these things put together and rightly weighed , the violence of prejudice not pulling down the ballance , it will not be certainly carried for the present cause ; and whether any indifferent Judge ought not to conclude , if these Stories that are so frequent every where and in all Ages concerning the Ghosts of men appearing be but true , that it is true also that it is their Ghosts , and that therefore the Souls of men subsist and act after they have left these earthly Bodies . CHAP. XVII . 1. The preeminence of Arguments drawn from Reason above those from Story . 2. The first step toward a Demonstration of Reason that the Soul acts out of her Body , for that she is an immaterial Substance separable therefrom . 3. The second , That the immediate instruments for Sense , Motion , and Organization of the Body , are certain subtile and tenuious Spirits . 4. A comparison betwixt the Soul in the Body and the AEreal Genii , 5. Of the nature of Daemons from the account of Marcus the Eremite , and how the Soul is presently such , having once left this Body . 6. An Objection concerning the Souls of Brutes : to which is answered , First by way of concession ; 7. Secondly , by confuting the Arguments for the former concession . 8. That there is no rational doubt at all of the Humane Soul acting after death . 9. A further Argument of her activity out of this Body , from her conflicts with it while she is in it . 10. As also from the general hope and belief of all Nations , that they shall live after death . 1. BUT we proceed now to what is less subject to the evasions and misinterpretations of either the Profane or Superstitious . For none but such as will profess themselves meer Brutes can cast off the Decrees and Conclusions of Philosophy and Reason ; though they think that in things of this nature they may , with a great deal of applause and credit , refuse the testimony of other mens senses if not of their own : all Apparitions being with them nothing but the strong surprisals of Melancholy and Imagination . But they cannot with that ease nor credit silence the Deductions of Reason , by saying it is but a Fallacy , unlesse they can shew the Sophisme : which they cannot doe , where it is not . 2. To carry on therefore our present Argument in a rational way , and by degrees ; we are first to consider , That ( according as already has been clearly demonstrated ) there is a Substance in us which is ordinarily called the Soul , really distinct from the Body , ( for otherwise how can it be a Substance ? ) And therefore it is really and locally separable from the Body . Which is a very considerable step towards what we aim at . 3. In the next place we are to take notice , That the immediate Instrument of the Soul are those tenuious and aereal particles which they ordinarily call the Spirits ; that these are they by which the Soul hears , sees , feels , imagines , remembers , reasons , and by moving which , or at least directing their motion , she moves likewise the Body ; and by using them , or some subtile Matter like them , she either compleats , or at least contributes to the Bodies Organization . For that the Soul should be the Vital Architect of her own house , that close connexion and sure possession she is to have of it , distinct and secure from the invasion of any other particular Soul , seems no slight Argument . And yet that while she is exercising that Faculty , she may have a more then ordinary Union or Implication with the Spirit of Nature , or the Soul of the World , so far forth as it is Plastick , seems not unreasonable : and therefore is asserted by Plotinus ; and may justly be suspected to be true , if we attend to the prodigious effects of the Mothers Imagination derived upon the Infant , which sometimes are so very great , that , unless she raised the Spirit of Nature into consent , they might well seem to exceed the power of any Cause . I shall abstain from producing any Examples till the proper place : in the mean time I hope I may be excused from any rashness in this assignation of the cause of those many and various Signatures found in Nature , so plainly pointing at such a Principle in the World as I have intimated before . 4. But to return , and cast our eye upon the Subject in hand . It appears from the two precedent Conclusions , that the Soul considered as invested immediately with this tenuious Matter we speak of , which is her inward Vehicle , has very little more difference from the aereal Genii , then a man in a Prison from one that is free . The one can onely see , and suck air through the Grates of the Prison , and must be annoyed with all the stench and unwholsome fumes of that sad habitation ; whenas the other may walk and take the fresh air , where he finds it most commodious and agreeable . This difference there is betwixt the Genii and an incorporated Soul. The Soul , as a man faln into a deep pit , ( who can have no better Water , nor Air , nor no longer enjoyment of the Sun , and his chearful light and warmth , then the measure and quality of the pit will permit him ) so she once immured in the Body cannot enjoy any better Spirits ( in which all her life and comfort consists ) then the constitution of the Body after such circuits of concoction can administer to her . But those Genii of the Aire , who possess their Vehicles upon no such hard terms , if themselves be not in fault , may by the power of their minds accommodate themselves with more pure and impolluted Matter , and such as will more easily conspire with the noblest and divinest functions of their Spirit . In brief therefore , if we consider things aright , we cannot abstain from strongly surmising , that there is no more difference betwixt a Soule and an aëreal Genius , then there is betwixt a Sword in the scabbard and one out of it : and that a Soule is but a Genius in the Body , and a Genius a Soule out of the Body ; as the Antients also have defined , giving the same name , as well as nature , promiscuously to them both , by calling them both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have elsewhere noted . 5. This is very consonant to what Michael Psellus sets down , from the singular knowledge and experience of Marcus the Eremite , in these matters ; who describes the nature of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being throughout Spirit and Aire ; whence they heare and see and feel in every part of their Body . Which he makes good by this reason , and wonders at the ignorance of men that doe not take notice of it , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is neither Bones , nor Nerves , nor any gross or visible part of the Body , or of any Organ thereof , whereby the Soule immediately exercises the functions of Sense ; but that it is the Spirits that are her nearest and inmost instrument of these operations : Of which when the Body is deprived , there is found no Sense in it , though the gross Organs and parts are in their usuall consistency , as we see in Syncopes and Apoplexies . Which plainly shewes , that the immediate Vehicle of Life are the Spirits ; and that the Soules connexion with the Body is by these ; as the most learned Physicians doe conclude with one consent . Whence it will follow , that this Vinculum being broke , the Soule will be free from the Body , and will as naturally be carried out of the corrupt carkass that now has no harmony with the Soule , into that Element that is more congenerous to her , the vital Aire , as the Fire will mount upwards ; as I have already noted . And so Principles of Life being fully kindled in this thinner Vehicle , she becomes as compleat for Sense and Action as any other Inhabitants of these aiery regions . 6. There is onely one perverse Objection against this so easy and naturall Conclusion , which is this ; That by this manner of reasoning , the Soules of Brutes , especially those of the perfecter sort , will also not onely subsist , ( for that difficulty is concocted pretty well already ) but also live and enjoy themselves after death . To which I dare boldly answer , That it is a thousand times more reasonable that they doe , then that the Soules of Men doe not . Yet I will not confidently assert , that they doe , or doe not ; but will lightly examine each Hypothesis . And first , by way of feigned concession , we will say , They doe ; and take notice of the Reasons that may induce one to think so . Amongst which two prime ones are those involved in the Objection , That they doe subsist after death ; and , That the immediate instrument of their Vitall Functions is their Spirits , as well as in Man. To which we may adde , That for the present we are fellow-inhabitants of one and the same Element , the Earth , subject to the same fate of Fire , Deluges and Earthquakes . That it is improbable , that the vast space of Aire and AEther , that must be inhabited by living creatures , should have none but of one sort , that is the Angels or Genii , good or bad . For it would seem as great a solitude , as if Men alone were the Inhabitants of the Earth , or Mermaids of the Sea. That the periods of vitall congruity , wound up in the Nature of their Soules , by that eternall Wisdome that is the Creatress of all things , may be shorter or longer , according as the property of their essence and relation to the Universe requires ; and that so their Descents and Returns may be accordingly swifter or slower . That it is more conformable to the Divine goodness to be so then otherwise , if their natures will permit it : And that their existence would be in vain , while they were deprived of vital operation when they may conveniently have it . That they would be no more capable of Salvation in the other state , then they are here of Conversion . That the intellectual Inhabitants of the Aire having also externall and corporeall Sense , variety of Objects would doe as well there , as here amongst us on Earth . Besides that Historyes seem to imply , as if there were such kind of aereal Animals amongst them , as Dogs , Horses , and the like . And therefore to be short , that the Soules of Brutes cease to be alive after they are separate from this Body , can have no other reason , then Immorality the Mother of Ignorance , ( that is , nothing but narrowness of spirit , out of over-much self-love , and contempt of other Creatures ) to embolden us so confidently to adhere to so groundless a Conclusion . 7. This Position makes indeed a plausible shew , insomuch that if the Objection drove one to acknowledge it for Truth , he might seem to have very little reason to be ashamed of it . But this Controversy is not so easily decided . For though it be plain that the Soules of Beasts be Substances really separable from their Bodies ; yet if they have but one Vital congruity , namely the Terrestriall one , they cannot recover life in the Aire . But their having one or two , or more Vital congruities , wholy depends upon his wisdome & counsel that has made all things . Besides , the Souls of Brutes seem to have a more passive nature , then to be able to manage or enjoy this escape of Death , that free and commanding Imagination belonging onely to us , as also Reminiscency . But Brutes have onely a passive Imagination , and bare Memory ; which failing them in all likelyhood in the shipwrack of their Body , if they could live in the Aire , they would begin the World perfectly on a new score , which is little better then Death : so that they might in this sense be rightly deemed mortall . Our being Co-inhabitants of the same element , the Earth , proves nothing : for by the same reason , Worms and Fleas should live out of their Bodies , and Fishes should not , who notwithstanding , their shape , it may be , a little changed ( for there is no necessity that these creatures in their aiery Vehicles should be exactly like themselves in their terrestriall ones ) might act and live in the more moist tracts of the Aire . As for the supposed solitude that would be in the Aire , it reaches not this Matter . For in the lower Regions thereof , the various Objects of the Earth and Sea will serve the turn . The winding up of those severall circuits of vitall congruity may indeed pass for an ingenious invention , as of a thing possible in the Soules of Brutes : but , as the Schools say well , A posse ad esse non valet consequentia . As for that Argument from Divine Goodness , it not excluding his Wisdom which attempers it self to the natures of things , & we not knowing the nature of the Soules of Brutes so perfectly as we doe our own , we cannot so easily be assured from thence what will be in this case . A Musitian strikes not all strings at once ; neither is it to be expected that every thing in Nature at every time should act : but when it is its turn , then touched upon it will give its sound ; in the interim it lies silent . And so it may be with the Soules of Brutes for a time , especially when the vitall temper of Earth and Aire and Sea shall fail ; yea and at other times too , if none but Intellectual Spirits be fit to manage AEreall Vehicles . I confess indeed , that Salvation can no more belong to the Soules of Brutes then Conversion ; but that is as true of the Soules of Plants , ( if they have any distinct from the Universall Spirit of Nature ) but yet it does not prove that the Soules of Vegetables shall live and act in Aiery Vehicles , after an Herbe or Tree is dead and rotten here . To that of conveniency of variety of Objects for the aiery Inhabitants I have answered already . And for the Apparitions of Horses , Doggs and the like , they may be the transformation of the aerial Genii into these shapes : Which though it be a sign that they would not abhor from the use and society of such aeriall Animals , if they had them ; yet they may the better want them , they being able so well themselves to supply their places . We will briefly therefore conclude , that from the meer light of Reason it cannot be infallibly demonstrated , that the Soules of Brutes doe not live after death , nor that it is any Incongruity in Nature to say they do . Which is sufficient to enervate the present Objection . 8. But for the life and activity of the Soules of Men out of this Body , all things goe on hand-smooth for it , without any check or stop . For we finding the aerial Genii so exceeding near-a-kin to us in their Faculties , we being both intellectuall Creatures , and both using the same immediate instrument of Sense and Perception , to wit , aeriall Spirits , insomuch that we can scarce discover any other difference betwixt us then there is betwixt a man that is naked and one clad in gross thick cloathing ; it is the most easy and naturall inference that can be , to conclude , that when we are separate from the Body , and are invested onely in Aire , that we shall be just like them , and have the same life and activity they have . For though a Brute fall short of this Priviledge , it ought to be no disheartning to us , because there is a greater cognation betwixt the Intellectual Faculties and the aiery or aethereal Vehicle , then there is betwixt such Vehicles and those more low and sensuall powers common to us with Beasts . And we finde , in taking the fresh aire , that the more fine and pure our Spirits are , our thoughts become the more noble & divine , and the more purely intellectuall . Nor is the step greater upwards then downwards : For seeing that what in us is so Divine and Angelicall may be united with the body of a Brute , ( for such is this Earthly cloathing ) why may not the Soule , notwithstanding her terrestriall Congruity of life , ( which upon new occasions may be easily conceived to surcease from acting ) be united with the Vehicle of an Angel ? So that there is no puzzle at all concerning the Soul of Man , but that immediately upon Death she may associate her self with those aeriall Inhabitants , the Genii or Angels . 9. Which we may still be the better assured of , if we consider how we have such Faculties in us , as the Soul finds hoppled and fettered , clouded and obscured by her fatal residence in this prison of the Body . In so much that , so far as it is lawful , she falls out with it for those incommodations that the most confirmed brutish health brings usually upon her . How her Will tuggs against the impurity of the Spirits that stir up bestial Passions , ( that are notwithstanding the height and flower of other Creatures enjoyments ) and how many times her whole life upon Earth is nothing else but a perpetual warfare against the results of her union with this lump of Earth that is so much like to other terrestrial Animals . Whence it is plain she finds her self in a wrong condition , and that she was created for a better and purer state ; which she could not attain to , unless she lived out of the Body : which she does in some sort in divine Ecstasies and Dreams ; in which case she making no use of the Bodies Organs , but of the purer Spirits in the fourth Ventricle of the Brain , she acts as it were by her self , and performs some preludious Exercises , conformable to those in her aiery Vehicle . 10. Adde unto all this , that the Immortality of the Soul is the common , and therefore naturall , hope and expectation of all Nations ; there being very few so barbarous as not to hold it for a Truth : though , it may be , as in other things , they may be something ridiculous in the manner of expressing themselves about it ; as that they shall retire after Death to such a Grove or Wood , or beyond such a Hill , or unto such an Island , such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Island where Achilles Ghost was conceived to wander , or the Insulae Fortunatae , the noted Elysium of the Ancients . And yet , it may be , if we should tell these of the Coelum Empyreum , and compute the height of it , and distance from the Earth , and how many solid Orbs must be glided through before a Soul can come thither ; these simple Barbarians would think as odly of the Scholastick Opinion as we do of theirs : and it may be some more judicious and sagacious Wit will laugh at us both alike . It is sufficient , that in the main all Nations in a manner are agreed that there is an Immortality to be expected , as well as that there is a Deity to be worshipped ; though ignorance of circumstances makes Religion vary , even to Monstrosity , in many parts of the world . But both Religion , and the belief of the Reward of it , which is a blessed state after Death , being so generally acknowledged by all the Inhabitants of the Earth ; it is a plain Argument that it is true according to the Light of Nature . And not onely because they believe so , but because they do so seriously either desire it , or are so horribly afraid of it , if they offend much against their Consciences : which properties would not be in men so universally , if there were no Objects in Nature answering to these Faculties , as I have elsewhere argued in the like case . CHAP. XVIII . 1. That the Faculties of our Souls , and the nature of the immediate instrument of them , the Spirits , doe so nearly symbolize with those of Daemons , that it seems reasonable , if God did not on purpose hinder it , that they would not fail to act out of this earthly Body . 2. Or if they would , his power and wisdome could easily implant in their essence a double or triple Vital Congruity , to make all sure . 3. A further demonstration of the present Truth from the Veracity of God. 4. An Answer to an Objection against the foregoing Argument . 5. Another Demonstration from His Justice . 6. An Answer to an Objection . 7. An Answer to another Objection . 8. Another Argument from the Justice of God. 9. An Objection answered . 10. An invincible Demonstration of the Souls Immortality from the Divine Goodness . 11. A more particular enforcement of that Argument , and who they are upon whom it will work least . 12. That the noblest and most vertuous Spirit is the most assurable of the Souls Immortality . 1. BUT finally , to make all sure , let us contemplate the Nature of God , who is the Author and Maker of all things , according to whose Goodness , Wisdome and Power all things were created , and are ever ordered ; and let us take special notice how many steps towards this Immortality we now treat of , are impressed upon the very nature of the Soul already ; and then seriously consider , if it be possible that the Soveraign Deity should stop there , and goe no further , when there are so great reasons , if we understand any thing , that He perfect our expectations . For we have already clearly demonstrated , That the Soul of man is a Substance actually separable from the Body , and that all her Operations & Functions are immediately performed , not by those parts of the Body that are of an earthly and gross consistency , but by what is more aeriall or aethereall , the Vitall and Animall Spirits ; which are very congenerous to the Vehicles of the Angels or Genii . Insomuch that if the Divine power did but leave Nature to work of it self , it might seem very strange , considering those Divine and Intellectuall Faculties in us , ( as conformable to the essences or Soules of Angels as our Animal Spirits are to their Vehicles ) if it would not be an immediate sequel of this Priviledge , that our Soules , once separate from the Body , should act and inform the Aire they are in with like facility that other Genii doe , there being so very little difference betwixt both their natures . 2. Or if one single Plastick power , in a Subject so near a-kin to these aerial people , will not necessarily suffice for both states , certainly it must be a very little addition that will help out : and how easy is it for that Eternall Wisdome to contrive a double or triple Vitall Congruity , to wit , aeriall and aethereal , as well as terrestrial , in such an Essence , whose Faculties and properties doe so plainly symbolize with those purer Inhabitants of both the AEther and Aire ? 3. But this is not all we have to say . For if there be one thing more precious in the Deity then another , we shall have it all as a sure and infallible pledge of this present Truth , That our Souls will not fail to prove Immortall . And for my own part , I know nothing more precious in the Godhead then his Veracity , Justice and Goodness ; and all these three will assure us and secure us , that we shall sustain no loss or damage by our departure out of these Earthly Bodies , in either Life or Essence . For it were a very high reproach to that Attribute of God which we call his Veracity , he so plainly and universally promising to all the Nations of the World , where there is any Religion at all , a happy state after this life ; if there should in reality be no such thing to be expected . For he does not onely connive it the Errour , if it be one , by not declaring himself against it , ( as any upright person would , if another should take upon him , in his presence or hearing , to tell others that he intended to bestow such and such gifts and revenues upon them , when there was no such matter : ) but he has , as a man may say , on set purpose indued men with extraordinary parts and powers , to set this Opinion on foot in the Earth ; all Prophets and Workers of Miracles that have appeared in the world , having one way or other assured to Man-kind this so weighty Truth . And the most Noble & Vertuous Spirits in all Ages have been the most prone to believe it . And this not onely out of a sense of their own Interest ; but any one that ever had the happiness to experience these things , may observe , That that Clearness & Purity of temper that most consists with the Love and admiration of God and Vertue , and all those divine Accomplishments that even those that never could attain to them give their highest approbation of , I say , that this more refined temper of Minde does of it self beget a wonderful proneness , if not a necessity , of presuming of the Truth of this Opinion we plead for . And therefore if it be not true , God has laid a train in Nature , that the most vertuous and pious men shall be the most sure to be deceived : Which is a contradiction to his Attribute of Veracity . 4. Nor can the strength of this Argument be evaded by replying , that God may deceive men for their good , as Parents doe their Children ; and therefore His Wisdome may contrive such a naturall Errour as this , to be serviceable for States and Polities , to keep the people in awe , and so render them more faithfull and governable . I must confess that there does result from this divine Truth such an usefulness , by the by , for the better holding together of Common-weals ; but to think that this is the main use thereof , and that there is nothing more in it then so , is as Idioticall and Childish , as to conclude , that because the Stars , those vast lights , doe some small offices for us by Night , that therefore that is all the meaning of them , and that they serve for nothing else . Besides , there is no Father would tell a Lye to his Child , if he were furnisht with truth as effectual for his purpose ; and if he told any thing really good , as well as desirable , to his Childe , to induce him to Obedience , if it lay in his power , he would be sure to perform his promise . But it is in the power of God to make good whatever he has propounded for reward ; nor need he make use of any falshood in this matter . Wherefore if he doe , he has less Veracity then an ordinary honest man ; which is blasphemous , and contradictious to the nature of the Deity . 5. Again upon point of Justice , God was engaged to contrive the Nature and Order of things so , that the Soules of Men may live after death , and that they may fare according to their behaviour here upon earth . For the Godhead , as the Philosopher calls him , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and does immutably and inevitably distribute Justice , both Reward and Punishment , in the world . But how difficult a thing it is to be good and to live according to Vertue , the common practise and complaint of all men doe confess with one consent ; and that it is exceeding hard to perswade any one to doe that violence to their own natures , as to endeavour after a due degree and right sense of Vertue ( for Craft and Policy are easy enough , and other things there are that , set against the contrary Vices , look like Vertues , but are not : ) But to perswade to those that truly are , is , I say , exceeding hard , if not impossible , without the inculcation of this grand concernment , the State of the Soule after Death , and the Reward that will then follow a Vertuous life . Of which hopes if we be frustrated by the Soules Mortality , we are defrauded of our Reward , and God of the honour of Justice . 6. Nor can the force of this Argument be enervated by either that high pretension of Stoicisme , That Vertue to it self is a sufficient reward ; or that the very hopes of this Immortality , it being accompanied with so much joy , tranquillity and contentment , will countervail all the pain and trouble of either acquiring , or keeping close to Vertue once acquired . For as for the first , It is one thing to talk high , and another thing to practise . And for my own part , I think in the main , that Epicurus , who placed the chiefest good in Pleasure , Philosophized more solidly then the paradoxical Stoicks . For questionless that is that which all men ought to drive at , if they had the true notion of it , and knew wherein to place it , or could arrive to the purest and most warrantable sense of it . But there can be no Pleasure , ( without a perfect Miracle ) while our Spirits are disturbed and vitiated by sordid and contemptible Poverty , by Imprisonments , Sicknesses , Tortures , ill Diet , and a number of such Adversities , that those that are the most exactly vertuous have been in all Ages most lyable to . Besides the care and sollicitude of perpetually standing upon their guard , the stings of Calumny and Defamation , and a continuall vexation to see the baseness and vileness of mens tempers , and ugly oblique transactions of affairs in the world . Which inquietudes cannot be avoided by any other remedy but what is as ill as the disease , or worse , it being altogether incompetible to a true Heroicall tenour of minde ; I mean their Stoical Apathy ; of which the best that can be said is , that it is a kind of constant and safe piece of fullenness , stating us onely in the condition of those that are said to have neither wone nor lost : So poor a reward is persecuted and distressed Vertue of it self , without the hope of future Happiness . 7. But to say , the Hope thereof without Enjoyment is a sufficient compensation , is like that mockery Plutarch records of Dionysius towards a Fidler , whom he caused to play before him , promising him a reward ; but when he demanded it of him for his pains , denied it him , or rather said it was paid already , putting him off with this jest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. So long as you pleased me with playing , so long you rejoyced your self with hoping after the reward ; so that you are sufficiently paid already . Which piece of injurious mirth may be passable in a ludicrous matter , and from a Tyrant , where height of Fortune makes proud and forgetful Mortality contemn their inferiours : But in a thing of this nature , that concerns not onely this transient life , but the sempiternal duration of the Soul , Injustice there is unspeakably grievous ; and so much the more harsh and uncomely , if we consider that it is supposed to be committed , not by a frail earthly Potentate , ( the height of whose Honours may make him regardless of smaller affairs and meaner persons , ) but by the God of Heaven , who can with the like ease attend all things as he can any one thing ; and who is perfectly and immutably just , not doing nor omitting any thing by changeable humours , as it happens in vain Men , but ever acting according to the transcendent Excellency and Holiness of his own Nature . 8. Neither is Divine Justice engaged onely to reward , but also to punish ; which cannot be , unless the Souls of men subsist after Death . For there are questionless many thousands that have committed most enormous Villanies , persecuted the Good , taking away their possessions , liberties , or lives ; adding sometimes most barbarous tortures and reproachful abuses ; and in all this highly gratified their covetousness , ambition and revenge ; nay , it may be the bestial ferocity of their own spirits , that have pleased themselves exceedingly to bring the truly religious into disgrace , and have laughed at all vertuous actions as the fruits of Ignorance and Folly ; and yet for all this have died in peace on their beds , after their lives have been as thick set with all sensual enjoyments of Honour , Riches and Pleasure , as their Story is with Frauds , Rapines , Murders , Sacriledges , and whatever crimes the impious boldness of lawless persons will venture on . 9. Such things as these happen proportionably through all the ranks and orders of men . Nor is it sufficient to reply that their own Consciences , as so many Furies , do lash them and scorch them in this life : For we speak of inveterate and successful wickedness , where that Principle is utterly laid asleep ; or if it at any time wake and cry , the noise of the affairs of the world , and hurry of business , and continual visits of friends and flatterers , false instructions of covetous Priests or mercenary Philosophers ( who for gain will impudently corrupt and pervert both the Light of Nature and Sense of Religion ) the sound and clatter of these , I say , will so possess the ear of the prosperously wicked , that the voice of conscience can be no more heard in this continual tumult , then the vagient cries of the Infant Jupiter amidst the rude shuffles and dancings of the Cretick Corybantes , and the tinckling and clashing of their brazen Targets . And therefore if there be no Life hereafter , the worst of men have the greatest share of happiness , their passions and affections being so continually gratified , and that to the height , in those things that are so agreeable , and , rightly circumstantiated , allowable to humane Nature : such as are the sweet reflection on the success of our political management of the affairs of the World ; the general tribute of Honour and respect for our Policy and Wit , and that ample testimony thereof , our acquisitions of Power or Riches ; that great satisfaction of foiling and bearing down our Enemies , and obliging and making sure our more serviceable Friends ; to which finally you may adde all the variety of Mirth and Pastime that flesh and blood can entertain it self with , from either Musick , Wine , or Women . 10. Thirdly and lastly , the Mortality of the Soul is not onely inconsistent with the Veracity and Justice of God , but also with his Goodness , the most soveraign and sacred Attribute in the Deity , and which alone is enough to demonstrate , That the Soul of man cannot perish in Death . For suppose that God had made no promise to us , either by any extraordinary Prophet , or by the suggestion of our own natural Faculties , that we shall be Immortal , and that there was neither Merit nor Demerit in this life , so that all plea from either the Divine Veracity or Justice were quite cut off ; his Goodness alone ( especially if we consider how capable the Soul is of after-subsistence ) is a sufficient assurance that we shall not fail to live after Death . For how can that soveraign Goodness , assisted by an omnipotent Knowledge , fail to contrive it so ; it being so infinitely more conformable to his Transcendent Bounty , to ordain thus then otherwise ? that is to say , so soon as he created the World , to make it so compleat , as at once to bring into Being not onely all Corporeal Substance ( according as all men confess he did ) but also all Substances Immaterial or Incorporeal , and as many of them as can partake of Life , and of enjoyment of themselves and the Universe , to set them upon living and working in all places and Elements that their Nature is able to operate in ; and therefore amongst other Beings of the Intellectual Order , that the Souls of men also , whereever they were , or ever should be , especially if it were not long of themselves , should have a power of Life and Motion , and that no other Nemesis should follow them then what they themselves lay the trains of ; nor this to utter annihilation , but by way of chastisement or punishment : and that they being of so multifarious a nature , as to have such Faculties as are nearly a-kin to Brutes , as well as such as have so close an affinity with those of the aereal Genii and celestial Angels , that their Vital Congruity should be as multifarious , and themselves made capable of a living Union with either Celestial , AErial , or Terrestrial Vehicles ; and that the leaving of one should be but the taking up of another , so long as the Elements continue in their natural temper , and as soon as the Laws of Generation will permit . 11. These , and a long series of other things consonant to these , represent themselves to their view that have the favour of beholding the more hidden treasures of the Divine Benignity . But they being more then the present occasion requires , I shall content my self with what precisely touches the matter in hand , which is , That the Soul of Man being capable to act after this life in an AErial Vehicle , as well as here in an Earthly ; and it being better that she do live and act , then that she be idle and silent in death ; and it depending meerly upon the Will of God whether she shall or no ; He ordering the natures of things infallibly according to what is best , must of necessity ordain that the Souls of men live and act after death . This is an unavoidable Deduction of Reason to those that acknowledge the Being of God , and rightly relish that transcendent Attribute in the Divine Nature . For those that have a true sense thereof , can as hardly deny this Conclusion as the Existence of the Deity . Nor can they ever be perswaded , that He who is so perfectly good in himself , and to whom they have so long adhered in faithful obedience and amorous dedevotion , has made them of such a nature , that when they hope most to enjoy him , they shall not be able to enjoy him at all , nor any thing else ; as not being in a capacity to act but in an earthly Body . But to those that be of a meer animal temper , that relish no love but that of themselves and their own interest , nor care for any but those that are serviceable to them , and make for their profit , these being prone to judge of God according to the vileness of their own Spirit , will easily conceit , that Gods care of us and tenderness over us is onely proportionable to the fruit he reaps by us ; which is just none at all . 12. And therefore this Argument especially , and also the two former , though they be undeniable Demonstrations in themselves , yet they requiring a due resentment of Morality , that is of Veracity , Justice and Goodness , in him that is to be perswaded by them ; it will follow , that those whose mindes are most blinded and debased by Vice , will feel least the force of them ; and the Noblest and most generous Spirit will be the most firmly assured of the Immortality of the Soule . BOOK III. CHAP. I. 1. Why the Authour treats of the state of the Soul after Death , and in what Method . 2. Arguments to prove that the Soule is ever united vitally with some Matter or other . 3. Further Reasons to evince the same . 4. That the Soule is capable of an aiery and aethereal Body , as well as a terrestrial . 5. That she ordinarily passes out of an earthly into an aereal Vehicle first . 6. That in her aiery Vehicle she is capable of Sense , Pleasure , and Pain . 7. That the main power of the Soule over her aereal Vehicle is the direction of Motion in the particles thereof . 8. That she may also adde or diminish Motion in her aethereal . 9. How the purity of the Vehicle confers to the quickness of Sense and Knowledge . 10. Of the Soules power of changing the temper of her aereal Vehicle ; 11. As also the shape thereof . 12. The plainness of the last Axiome . 1. WE have , I hope , with undeniable evidence demonstrated the Immortality of the Soule to such as neither by their slowness of parts , nor any prejudice of Immor●ality , are made incompetent Judges of the truth of Demonstrations of this kind : so that I have already perfected my main Design . But my own curiosity , and the desire of gratifying others who love to entertain themselves with speculations of this nature , doe call me out something further ; if the very Dignity of the present Matter I am upon doth not justly require me , as will be best seen after the finishing thereof : Which is concerning the State of the Soule after Death . Wherein though I may not haply be able to fix my foot so firmly as in the foregoing part of this Treatise , yet I will assert nothing but what shall be reasonable , though not demonstrable , and far preponderating to whatever shall be alledged to the contrary , and in such clear order and Method , that if what I write be not worthy to convince , it shall not be able to deceive or entangle by perplexedness and obscurity ; and therefore I shall offer to view at once the main Principles upon which I shall build the residue of my Discourse . AXIOME XXVII . The Soule separate from this Terrestrial Body is not released from all Vital Union with Matter . 2. THis is the general Opinion of the Platonists . Plotinus indeed dissents , especially concerning the most divine Souls , as if they at last were perfectly unbared of all Matter , and had no union with any thing but God himself : which I look upon as a fancy proceeding from the same inequality of temper , that made him surmise that the most degenerate Soules did at last sleep in the bodies of Trees , and grew up meerly into Plantal life . Such fictions as these of fancyfull men have much depraved the ancient Cabbala and sacred Doctrine which the Platonists themselves doe profess to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a holy Tradition received from the mouth of God or Angels . But however Plotinus himself does not deny but till the Soule arrive to such an exceeding height of purification , that she acts in either an aiery or celestial Body . But that she is never released so perfectly from all Matter , how pure soever and tenuious , her condition of operating here in this life is a greater presumption then can be fetcht from any thing else , that she ever is . For we finde plainly that her most subtil and most intellectual operations depend upon the fitness of temper in the Spirits ; and that it is the fineness and purity of them that invites her and enables her to love and look after divine and intellectual Objects : Which kind of Motions if she could exert immediately by her own proper power and essence , what should hinder her but that , having a will , she should bring it to effect , which yet we finde she cannot if the Spirits be indisposed . Nor can the Soule well be hindred by the undue temper of the Spirits in these Acts , if they be of that nature that they belong to the bare essence of the Soule quite praescinded from all Union with Matter . For then as to these Acts it is all one where the Soule is , that is , in what Matter she is ( and she must be in some , because the Universe is every where thick-set with Matter ) whether she be raised into the purest regions of the Aire , or plunged down into the foulest Receptacles of Earth or Water ; for her intellectual actings would be alike in both . What then is there imaginable in the Body that can hinder her in these Operations ? Wherefore it is plain that the nature of the Soule is such , as that she cannot act but in dependence on Matter , and that her Operations are some way or other alwaies modified thereby . And therefore if the Soule act at all after death , ( which we have demonstrated she does ) it is evident that she is not released from all vitall union with all kind of Matter whatsoever : Which is not onely the Opinion of the Platonists , but of Aristotle also , as may be easily gathered out of what we have above cited out of him , Lib. 2. Cap. 14. 3. Besides , it seems a very wilde leap in nature , that the Soul of Man , from being so deeply and muddily immersed into Matter , as to keep company with Beasts , by vitall union with gross flesh and bones , should so on a suddain be changed , that she should not adhere to any Matter whatsoever , but ascend into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 competible haply to none but God himself ; unless there be such Creatures as the Platonists call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or pure Intellects . This must seem to any indifferent man very harsh and incongruous , especially if we consider what noble Beings there are on this side the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the Philosophers that ever treated of them acknowledge to be vitally united with either aerial or aethereal Vehicles . For of this condition are all the Genii or Angels . It is sufficient therefore that the Soule never exceed the immateriality of those orders of Beings ; the lower sort whereof that they are vitally united to Vehicles of Aire , their ignorance in Nature seems manifestly to bewray . For it had been an easy thing , and more for their credit , to have informed their followers better in the Mysteries of Nature ; but that themselves were ignorant of these things , which they could not but know , if they were not thus bound to their aiery bodies . For then they were not engaged to move with the whole course of the Aire , but keeping themselves steddy , as being disunited from all Matter , they might in a moment have perceived both the diurnal and annual motion of the Earth , and so have saved the Credit of their followers , by communicating this Theory to them ; the want of the knowledge whereof spoiles their repute with them that understand the Systeme of the world better then themselves , for all they boast of their Philosophy , so as if it were the Dictate of the highest Angels . AXIOME XXVIII . There is a Triple Vitall Congruity in the Soule , namely AEthereall , AEriall , and Terrestriall . 4. THat this is the common Opinion of the Platonists , I have above intimated . That this Opinion is also true in it self , appears from the foregoing Axiome . Of the Terrestrial Congruity there can be no doubt ; and as little can there be but that at least one of the other two is to be granted , else the Soule would be released from all vital union with Matter after Death . Wherefore she has a vital aptitude at least to unite with Aire : But Aire is a common Receptacle of bad and good Spirits ( as the Earth is of all sorts of men and beasts ) nay indeed rather of those that are in some sort or other bad , then of good , as it is upon Earth . But the Soule of Man is capable of very high refinements , even to a condition purely Angelicall . Whence Reason will judge it fit , and all Antiquity has voted it , That the Souls of men arrived to such a due pitch of purification must at last obtain celestial Vehicles . AXIOME XXIX . According to the usual custome of Nature , the Soul awakes orderly into these Vital Congruities , not passing from one Extreme to another without any stay in the middle . 5. THis Truth , besides that at first sight it cannot but seem very reasonable , according to that known Aphorism , Natura non facit saltum ; so if it be further examined , the solidity thereof will more fully appear . For considering how small degrees of purification the Souls of almost all men get in this life , even theirs who pass vulgarly for honest and good men , it will plainly follow that very few arrive to their AEthereal Vehicle immediately upon quitting their Terrestrial Body ; that being a priviledge that has appertained to none but very Noble and Heroical Spirits indeed , of which History records but very few . But that there may be degrees of purity and excellency in the AErial Bodies , is a thing that is not to be denied , so that a just Nemesis will finde out every one after death . AXIOME XXX . The Soul in her AErial Vehicle is capable of Sense properly so called , and consequently of Pleasure and Pain . 6. THIS plainly appears from the 27. and 28. Axiomes . For there is a necessity of the resulting of Sense from Vital Union of the Soul with any Body whatsoever : and we may remember that the immediate instrument of Sense , even in this earthly Body , are the Spirits : so that there can be no doubt of this Truth . And Pleasure and Pain being the proper modifications of Sense , and there being no Body but what is passible , it is evident that these Vehicles of Air are subject to Pain as well as Pleasure , in this Region where ill things are to be met with as well as good . AXIOME XXXI . The Soul can neither impart to nor take away from the Matter of her Vehicle of Air any considerable degree of Motion , but yet can direct the particles moved which way she pleases by the Imperium of her Will. 7. THE reasonableness of this Axiome may be evinced , partly out of the former ; for considering the brushiness and angulosity of the parts of the Air , a more then ordinary Motion or compressive Rest may very well prove painful to the Soul , and dis-harmonious to her touch ; and partly from what we may observe in our own Spirits in this Body , which we can onely direct , not give Motion to , nor diminish their Motion by our Imagination or Will , ( for no man can imagine himself into Heat or Cold , the sure consequences of extraordinary Motion and Rest , by willing his Spirits to move faster or slower ; but he may direct them into the Organs of spontaneous Motion , and so by moving the grosser parts of the Body , by this direction he may spend them , and heat these parts in the expence of them ; and this is all we can doe ) and partly from that Divine Providence that made all things , and measures out the Powers and Faculties of his Creatures according to his own Wisdome and Counsel , and therefore has bound that state of the Soul to straighter conditions , that is competible to the bad as well as to the good . AXIOME XXXII . Though the Soul can neither confer nor take away any considerable degree of Motion from the Matter of her Aiery Vehicle , yet nothing hinders but that she may doe both in her AEthereal . 8. THE reason hereof is , because the particles of her AEthereal Vehicle consist partly of smooth sphaericall Figures , and partly of tenuious Matter , so exceeding liquid that it will without any violence comply to any thing : whenas the Aire , as may be observed in Winde-Guns , has parts so stubborn and so stiff , that after they have been compressed to such a certain degree that the barrel of the Piece grows hot again , they have not lost their shapes nor virtue ; but like a spring of Steel , liberty being given , they return to their natural posture with that violence , that they discharge a Bullet with equal force that Gun-powder does . Besides that the Goodness of that Deity on whom all Beings depend , may be justly thought to have priviledged the AEthereal Congruity of Life ( which awakes onely in perfectly-obedient Souls , such as may be trusted as throughly faithful to his Empire ) with a larger power then the other , there being no incompetibleness in the Subject . For it is as easy a thing to conceive that God may endow a Soul with a power of moving or resting Matter , as of determining the motions thereof . AXIOME XXXIII . The purer the Vehicle is , the more quick and perfect are the Perceptive Faculties of the Soul. 9. THE truth of this we may in a manner experience in this life , where we finde that the quickness of Hearing , Seeing , Tasting , Smelling , the nimbleness of Reminiscency , Reason , and all other Perceptive Faculties , are advanced or abated by the clearness , or foulness and dulness of the Spirits of our Body ; and that Oblivion and Sottishness arise from their thickness and earthiness , or waterishness , or whatsoever other gross consistency of them : which distemper removed , and the Body being replenished with good Spirits in sufficient plenty and purity , the Minde recovers her activity again , remembers what she had forgot , and understands what she was before uncapable of , sees and hears at a greater distance ; and so of the rest . AXIOME XXXIV . The Soul has a marvellous power of not onely changing the temper of her Aiery Vehicle , but also of the external shape thereof . 10. THE truth of the first part of this Axiome appears from daily experience ; for we may frequently observe how strangely the Passions of the Mind will work upon our Spirits in this state , how Wrath , and Grief , and Envy will alter the Body , to say nothing of other Affections . And assuredly the finer the Body is , the more mutable it is upon this account : so that the Passions of the Minde must needs have a very great influence upon the Souls AEreal Vehicle ; which though they cannot change into any thing but Air , yet they may change this Air into qualifications as vastly different as Vertue is from Vice , Sickness from Health , Pain from Pleasure , Light from Darkness , and the stink of a Gaol from the Aromatick odours of a flourishing Paradise . 11. The truth of the latter part is demonstrable from the latter part of the 31. Axiome . For supposing a power in the Soul of directing the motions of the particles of her fluid Vehicle , it must needs follow that she will also have a power of shaping it in some measure according to her own Will and Fancy . To which you may adde , as no contemptible pledge of this Truth , what is done in that kinde by our Will and Fancy in this life : as , onely because I will and fancy the moving of my Mouth , Foot , or Fingers , I can move them , provided I have but Spirits to direct into this motion ; and the whole Vehicle of the Soul is in a manner nothing else but Spirits . The Signatures also of the Foetus in the Womb by the Desire and Imagination of the Mother , is very serviceable for the evincing of this Truth : but I shall speak of it more fully in its place . AXIOME XXXV . It is rational to think , that as some Faculties are laid asleep in Death or after Death , so others may awake that are more sutable for that state . 12. THE truth of this Axiome appears from hence , That our Souls come not by chance , but are made by an All-wise God , who foreseeing all their states , has fitted the Excitation or Consopition of Powers and Faculties , sutably to the present condition they are to be in . AXIOME XXXVI . Whether the Vital Congruity of the Soul expire , as whose period being quite unwound , or that of the Matter be defaced by any essential Dis-harmony , Vital Union immediately ceases . 13. THis last Axiome is plain enough of it self at first sight , and the usefulness thereof may be glanced at in his due place . These are the main Truths I shall recurre to , or at least suppose , in my following Disquisitions : others will be more seasonably delivered in the continuation of our Discourse . CHAP. II. 1. Of the Dimensions of the Soul considered barely in her self . 2. Of the Figure of the Souls Dimensions . 3. Of the Heterogeneity of her Essence . 4. That there is an Heterogeneity in her Plastick part distinct from the Perceptive . 5. Of the acting of this Plastick part in her framing of the Vehicle . 6. The excellency of Des-Cartes his Philosophy . 7. That the Vehicles of Ghosts have as much of solid corporeal Substance in them as the Bodies of Men. 8. The folly of the contrary Opinion evinced . 9. The advantage of the Soul , for matter of Body , in the other state , above this . 1. THat we may now have a more clear and determinate apprehension of the nature and condition of the Soul out of the Body , let us first consider her a while , what she is in her own Essence , without any reference to any Body at all , and we shall finde her a Substance extended and indiscerpible , as may be easily gathered out of what we have written , Lib. 1. Cap. 3 , 5 , 8. as also Lib. 2. Cap. 1 , 2. And it is a seasonable contemplation here ( where we consider the Soul as having left this Terrestrial Body ) that she hath as ample , if not more ample , Dimensions of her own , then are visible in the Body she has left . Which I think worth taking notice of , that it may stop the mouths of them that , not without reason , laugh at those unconceivable and ridiculous fancies of the Schools ; that first rashly take a way all Extension from Spirits , whether Soules or Augels , and then dispute how many of them booted and spur'd may dance on a needles point at once . Fooleries much derogatory to the Truth , and that pinch our perception into such an intolerable streightness and evanidness , that we cannot imagine any thing of our own Being ; and if we doe , are prone to fall into despair , or contempt of our selves , by fancying our selves such unconsiderable Motes of the Sun. 2. But as it is very manifest that the Soule has Dimensions , and yet not infinite , and therefore that she is necessarily bounded in some Figure or other ; so it is very uncertain whether there be any peculiar Figure naturall to her , answerable to animal shape , or whether she be of her self of either a Round or Oval figure , but does change her shape according as occasion requires . It is not material to define any thing in this Question more then thus , That when the Soule acts in Terrestrial Matter , her Plastick part is determined to the Organization of the Body into humane forme ; and in the AEreal or AEthereal , that she is neither more nor less determined to any shape then the Genii or Angels , and that if their Vehicles are more naturally guided into one shape then another , that hers is in the same condition ; so that in her visible Vehicle she will bear the ordinary form of Angels , such a countenance , and so cloathed , as they . 3. That which is more material , I think is more easy to be defined , and that is , whether the Soule be one Homogeneal Substance , or whether it be in some manner Heterogeneal . That the latter is in some measure true , is manifest from what we have written Lib. 2. Cap. 11. viz. That the Perceptive faculty reaches not throughout the whole Soule , but is confined to a certain part , which we called the Centre or Eye of the Soule , as also her Perceptive part ; but all the rest Plastick . But here arises a further Scruple , whether there be not an Heterogeneity in the very Plastick part also of the Soule . The Aristotelians seem to be confident there is not , and doe affirm that if there were an Eye in the Toe , the Toe would see as well as the Head. Of which I very much doubt : For hence it would follow that some Creatures would have a glimmering of Light all over , they being in a manner all over transparent ; and some thin and clear Complexions might haply have the perception of Light betwixt the lower parts of their Fingers , which are in some good measure pellucid ; and therefore Life and Spirits being continued from thence to the Conarion , as they are , or to the fourth Ventricle of the Brain , it would follow that the Soule would have a perception of some glimmerings of Light from thence , which were to see there as well as to feel . 4. Wherefore it seems more rationall to admit an Heterogeneity in the Plastick part of the Soule also , and to acknowledge that every removall from the Seat of Common Sense , that is to say , every Circle that surrounds the Centre of the Soule , has not the same bounds of power , neither for number nor extent . But that as concerning the former , there is a gradual falling off from the first excellency , which is the Perceptive part of the Soule ; the closest Circle to which is that part of the Plastick that is able to convey Objects of Sight as well as of Touch and Hearing , and what other Senses else there may be in the Soule . The next Circle is Hearing without Seeing , though not without Touch : for Touch spreads through all , but in its exteriour region , which is excessively the greatest , it transmits the circumstantiated Perceptions of no Objects but those that are Tactile ; but to others it is onely as a dead Medium , as the Circle of Hearing is but as a dead Medium to the Objects of Sight . So that if we would please our Imagination with Ficinus , in fancying the Soule as a Star , we shall doe it more perfectly , if we look upon her in her Circles , as having an Halo about her : For the Soule to our Reason is no more homogeneal , then that Spectacle is to our Sight . 5. But if we look upon the Soule as ever propending to some personall shape , the direction of the Plastick rayes must then tend to a kind of Organization , so far as is conducent to the state the Soule is in , whether in an Aiery or AEthereal Vehicle . For that the Plastick power omits or changes as she is drawn forth by the nature of the Matter she acts upon , is discoverable in her Organization of our Bodies here . For in all likelihood the Soule in her self is as much of one sex as another ; which makes her sometimes signe the Matter with both , but that very seldome : and therefore it is manifest that she omits one part of her Plastick power , and makes use of the other , in almost all efformations of the Foetus . Whence it is easy to conclude , that supposing her Plastick power naturally work the AEthereal or AEreal Vehicle into any animal shape , it may put forth onely such stroaks of the efformative vertue as are convenient and becoming the Angelical Nature . But according to this Hypothesis haply all Objects of Sense will not arrive to the Centre of the Soule from every part of the Horizon ; no not though this Organization were not naturall but meerly arbitrarious . But be the Soule conceived either bound up thus into animal forme , or spread loose into any careless round shape , according as her rayes shall display themselves in her Vehicle of Aire or AEther , yet the seat of sight will be duely restrained , which is a consideration of no contemptible consequence . 6. This in generall may suffice concerning the very Nature of the Soule it self , her Extension and Heterogeneity . I shall onely adde to this one Observable concerning her Aiery and AEthereal Vehicle , and then I shall descend to more particular disquisitions . Rash fancies and false deductions from misunderstood Experiments have made some very confident that there is a Vacuum in Nature , and that every Body by how much more light it is , so much less substance it has in it self . A thing very fond and irrational , at the first sight , to such as are but indifferently well versed in the incomparable Philosophy of Renatus Des-Cartes , whose dexterous wit and through insight into the nature and lawes of Matter , has so perfected the reasons of those Phaenomena , that Demooritus , Epicurus , Lucretius and others have puzzled themselves about , that there seems nothing now wanting as concerning that way of Philosophizing , but patience and an unprejudiced judgment to peruse what he has writ . 7. According therefore to his Philosophy and the Truth , there is ever as much Matter or Body in one consistency as another ; as for example , there is as much Matter in a Cup of Aire as in the same Cup filled with Water , and as much in this Cup of Water as if it were filled with Lead or Quicksilver . Which I take notice of here , that I may free the imagination of men from that ordinary and idiotick misapprehension which they entertain of Spirits that appear , as if they were as evanid and devoid of Substance as the very shadowes of our Bodies cast against a Wall , or our Images reflected from a River or Looking-glass : and therefore from this errour have given them names accordingly , calling the Ghosts of men that present themselves to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Umbrae , Images and Shades . The which , the more visible they are , they think them the more substantial ; fancying that the Aire is so condensed , that there is not onely more of it , but also that simply there is more Matter or Substance , when it appears thus visible , then there was in the same space before . And therefore they must needs conceit that Death reduces us to a pittifull thin pittance of Being , that our Substance is in a manner lost , and nothing but a tenuious reek remains , no more in proportion to us , then what a sweating horse leaves behind him as he gallops by in a frosty morning . Which certainly must be a very lamentable consideration to such as love this thick and plump Body they beare about with them , and are pleased to consider how many pounds they outweighed their Neighbour the last time they were put in the ballance together . 8. But if a kinde of dubious Transparency will demonstrate the deficiency of Corporeal Substance , a Pillar of Crystal will have less thereof then one of Tobacco-smoak ; which though it may be so doubtful and evanid an Object to the Eye , if we try it by the Hand , it will prove exceeding solid : as also these Ghosts that are said to appear in this manner have proved to them that have touched them , or have been touched by them . For it is a thing ridiculous and unworthy of a Philosopher , to judge the measure of corporeal Matter by what it seems to our sight ; for so Air would be nothing at all : or what it is to our handing or weighing of it ; for so indeed a Cup of Quick-silver would seem to have infinitely more Matter in it then one fill'd with Air onely , and a vessel of Water less when it is plung'd under the water in the River , then when it is carried in the Air. But we are to remember , that let Matter be of what consistency it will , as thin and pure as the flame of a candle , there is not less of corporeal Substance therein then there is in the same dimensions of Silver , Lead , or Gold. 9. So that we need not bemoan the shrivell'd condition of the deceased , as if they were stript almost of all Substance corporeal , and were too thinly clad to enjoy themselves as to any Object of Sense . For they have no less Body then we our selves have , onely this Body is far more active then ours , being more spiritualized , that is to say , having greater degrees of Motion communicated unto it ; which the whole Matter of the world receives from some spiritual Being or other , and therefore in this regard may be said the more to symbolize with that immaterial Being , the more Motion is communicated to it : As it does also in that which is the effect of Motion , to wit the tenuity and subtilty of its particles , whereby it is enabled to imitate , in some sort , the proper priviledge of Spirits that pass through all Bodies whatsoever . And these Vehicles of the Soul , by reason of the tenuity of their parts , may well pass through such Matter as seems to us impervious , though it be not really so to them . For Matter reduced to such fluid subtilty of particles as are invisible , may well have entrance through Pores unperceptible . Whence it is manifest that the Soul , speaking in a natural sense , loseth nothing by Death , but is a very considerable gainer thereby . For she does not onely possess as much Body as before , with as full and solid dimensions , but has that accession cast in , of having this Body more invigorated with Life and Motion then it was formerly . Which consideration I could not but take notice of , that I might thereby expunge that false conceit that adheres to most mens fancies , of that evanid and starved condition of the other state . CHAP. III. 1. That the natural abode of the Soul after death is the Air. 2. That she cannot quit the AErial Regions till the AEthereal Congruity of life be awakened in her . 3. That all Souls are not in the same Region of the Aire . 4. Cardans conceit of placing all Daemons in the upper Region . 5. The use of this conceit for the shewing the reason of their seldome appearing . 6. That this Phaenomenon is salved by a more rational Hypothesis . 7. A further confutation of Cardans Opinion . 8. More tending to the same scope . 9. The Original of Cardans errour concerning the remote operations of Daemons . 10. An Objection how Daemons and Souls separate can be in this lower Region , where Winds and Tempests are so frequent . 11. A preparation to an Answer from the consideration of the nature of the Winds . 12. Particular Answers to the Objection . 13. A further Answer from the nature of the Statick Faculty of the Soul. 14. Another from the suddain power of actuating her Vehicle . 15. What incommodations she suffers from haile , rain , &c. 1. THose more particular Enquiries we intend to fall upon , may be reduced to these few Heads : viz. The place of the Souls abode , Her employment , and Her moral condition after Death . That the place of Her abode is the Aire , is the constant opinion of the ancient Philosophers and natural Theologers , who doe unanimously make that Element the Receptacle of Souls departed : which therefore they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because men deceased are in a state of invisibility , as the place they are confined to is an Element utterly invisible of its own nature , and is accloy'd also with caliginous mists , and enveloped by vicissitudes with the dark shadow of the Earth . The truth of this opinion of theirs is plainly demonstrable from the 29. and 31. Axiomes . For Nature making no enormous jumps , it must needs follow , that separate Souls must take their first station in the Aire , because that Vital Congruity that fits an AErial Vehicle does of order awaken immediately upon the quitting of the Earthly Body . 2. Wherefore the Soul being thus vitally united with a Body or Vehicle of Aire , it is impossible that she should drive out of those Regions : because her motions are onely according to the capacity of her Vehicle , she being not able to alter the consistency thereof into any more subtile or purer temper then the Aire will admit of , keeping still its own Species . Onely she may conspissate the Aire by directing the motion thereof towards her , and so squeezing out a considerable part of the first and second Element may retain more Aire then ordinary : But she cannot command the Air from her so entirely , as to actuate these two Elements alone , or any considerable part of them , because the AEthereal Congruity of life is as yet wholy asleep ; nor is it in the power of the Soul to awake it as she pleases : and therefore it would be Pain and Death to her to attempt the removal of the aerial Matter quite from her . Besides that it would require such a force as would imply a contribution of motion to it , as well as direction of it , to make it able to bear against other parts of the Aire that love not to be streightned nor crouded : which though it may haply be done in some measure , yet that she may by this force of direction recover a whole Vehicle of AEther , seems excessively improbable , as is plain from the 31. Axiome . 3. Wherefore it is necessary that the Soul departed this life should be somewhere in the Aire , though it be not at all necessary that they should inhabit all of them the same Region thereof . For as some Souls are more purified then others when they leave the Body , so a more pure degree of Vital Congruity will awake in them : whence by that Divine Nemesis that runs through all things , they will be naturally conveyed to such places , and be associated to such company as is most congruous to their Nature ; and will be as distinctly sorted by that eternal Justice that God has so deeply ingrafted in the very essential contexture of the Universe , as humane Laws dispose of persons with us , sending some to Prisons , some to Pest-houses , and others to the Prytaneum . 4. It will therefore , in all likelihood , fall to some of their shares to be fatally fettered to this lower Region of the Aire , as I doubt not but many other Spirits are ; though Cardan much pleases himself with a peculiar conceit of his own , as if the supreme Region of the Aire was the onely habitation of all Daemons or Spirits whatever , and that their descent to us is as rare as the diving of Men into the bottome of the Sea , and almost as difficult , this thick Aire we breathe in being in a manner as unsutable to their tenuious consistencies as the Water is to us ; in which we are fain to hold out breath , and consequently to make a very short stay in that Element . Besides that he fancies the passage of the Middle Region tedious to them , by reason of its Coldness ; which therefore he saith is as it were a fence betwixt us and them , as the Sea is betwixt the Fishes and us ; whom though we exceed much in Wit and Industry , and have a great desire to catch them and kill them , yet we get very few into our hands in comparison of those that scape us : And so these Daemos , though they bear us no good will , by bodily conflict they can hurt none of us ( as being so difficult a thing to come at us ) and very few of us by their Art and Industry . For this fancyfull Philosopher will have them onely attempt us as we do the Fishes , by Baits , and Nets , and Eel-spears , or such like Engines which we cast into the bottom of the Water : So these aerial Genii , keeping their station above in the third Region of the Aire ( as we doe on the bank of the River , or in a Boat on the Sea , when we fish ) by sending down Dreams and Apparitions , may entangle some men so , that by affrightments and disturbances of minde at last , though at this distance , they may work their ruine and destruction . 5. This Hypothesis , I suppose , he has framed to give an account why the appearing of the Genii is so seldome , and why so little hurt is done by them as there is . For an Answer would be ready , that this lower A●●e is no Element for them to abide in : and that it is as foolishly argued by those that say there are no Spirits , because they are so seldome seen , as if the Fishes , upon a concession of Speech and Reason to their mute Tribe , should generally conclude , that there are no such Creatures as Men or Horses , because it happens so very seldome that they can see them ; and should contemn and laugh ac those Fishes that , having had the hap to meet with them , should say they have seen such Creatures , as if they were fanatick and lunatick , and not well in their wits , or else too much in them , and that they contrived such fictions for some political design . 6. Which Parable may hold good , though not upon the same grounds , onely by substituting difference of condition for distance of place ; and the similitude will prove as sound as before . For , for a Spirit to condensate his Vehicle to almost a Terrestrial grossness and Visibility , is as rare and uncouth as for Terrestrial animals to dive to the bottom of the Sea , and its likely every jot as difficult : and so the reason as obvious why so few are seen , & the confident denial of their existence as rash and foolish , by then that have not seen them themselves . For it is as if the Fishes should contest amongst themselves about the existence of Men , and their diving into the Water , and whether there were any places haunted in the Sea ; as those would be the most famous where they fish for Pearls , or that cause the most frequent Shipwracks , or are most pleasant to swim in . And some notable occasion , mischance , or weighty design , such as occurre more rarely , must be reasonably conceived the onely invitements to the Genii to expose themselves to our view . 7. That there is so little hurt done by them , need not be resolved into the distance of their habitation , but into the Law of the Universe , whose force penetrates through all orders of Beings . Besides , it is too trivial and idiotick a conceit , & far below the pitch of a Philosopher , to think that all AErial Spirits are Haters of Mankinde , so as to take delight meerly in destroying them . For Men do not hate Fishes because they live in another Element different from theirs , but catch them meerly in love to themselves , for gain and food ; which the aiery Genii cannot aim at in destroying of us . But to doe Mischef meerly for Mischiefs sake , is so excessive an Enormity , that some doubt whether it be competible to any Intellectual Being . And therefore Cardan ought to have proved that first : as also , if there be any so extremely degenerate , that there be many of them , or rather so many that they cannot be awed by the number of those that are less depraved . For we may observe that men amongst our selves that are sufficiently wicked , yet they abhor very much from those things that are grossly & causlesly destructive to either Man or Beast ; & themselves would help to destroy , punish , or at least hinder the attempters of such wild & exorbitant outrages that have no pretence of Reason , but are a meer exercise of Cruelty and Vexation to other Creatures . He also ought to have demonstrated , that all Mankind are not the Peculium of some Spirits or other , and that there are not invisible Governours of Nations , Cities , Families , and sometime of particular Men ; and that at least a Political Goodness , such as serves for the safety of Persons and what belongs to them , is not exceedingly more prevalent even in these Kingdomes of the Aire , then gross Injustice . For all this may be on this side of the Divine Life : so that there is no feare of making these aerial Inhabitants over-perfect by this Supposition . In a word , he should have proved that Political Order , in the full exercise thereof , did not reach from Heaven to Earth , and pierce into the Subterraneous Regions also , if there be any Intellectual Creatures there . For this will suffice to give a reason that so little hurt is done , though all places be full of AErial Spirits . 8. Adde unto all this , that though they may not be permitted to doe any gross evill themselves , and to kill men at pleasure without their consents , yet they may abet them in such wayes , or invite them to such courses , as will prove destructive to them : but , it may be , with no greater plot then we have when we set Doggs together by the eares , fight Cocks , bait Beares and Bulls , run Horses , and the like ; where often , by our occasion , as being excited and animated by us , they pursue their own inclinations , to the loss of their lives . But though we doe not care to kill a Dog or a Cock in this way ; yet there is none so barbarous as to knock these Creatures on the head meerly because they will doe so . So these worser kind of Genii , according as their tempers are , may haply follow some men prone to such or such vices , in which they may drive them in way of contest , or to please their own fancies , to the utmost they can doe in it ; and , taking their parts , sport themselves in making one man overcome another in duelling , in drinking , in craft and undermining , in wenching , in getting riches , in clambering to honours ; and so of the rest . Where it may be their pastime to try the Victory of that Person they have taken to ; and if he perish by the hurry of their temptations and animations , it is a thing they intended no more , it may be , then he that sets his Cock into the pit desires his neck should be broke : but if it happen so , the sorrow is much alike in both cases . And therefore these Spirits may doe mischief enough in the world , in abetting men that act it , though haply they neither take pleasure in doing of it upon any other termes , nor if they did , are able to doe it , there being so many watchfull eyes over them . For these AErial Legions are as capable of Political Honesty , and may as deeply resent it , as the Nations of the Earth doe , and it may be more deeply . 9. But if these Creatures were removed so far off as Cardan would have them , I doe not see how they could have any communion at all with us , to doe us either good or hurt . For that they are able to send Apparitions or Dreames at this distance , is it self but a Dream , occasioned from that first errour in the Aristotelian Philosophy , that makes God and the Intelligences act from the heavenly sphears , and so to produce all these effects of Nature below ; such as can never be done but by a present Numen and Spirit of Life that pervades all things . 10. This conceit therefore of his shall be no hindrance to our concluding , That this lower Region of the Aire is also replenisht with Daemons . Which if it be , it is not unlikely but that the impurer Souls wander there also ; though I have taken all this pains to bring still greater trouble upon my self . For it is obvious to object that which Lucretius has started of old , that this Region being so obnoxious to Windes and tempests , the Souls will not be able to keep their Vehicles of Aire about them , but that they will be blown in pieces by the roughness of these storms . But we may be easily delivered of this solicitude , if we consider the nature of the Windes , the nature of these Vehicles , & the Statick power of the Soule . For to say theywil make as good shift as the Genii here , is not fully satisfactory , because a man would also willingly understand how the Genii themselves are not liable to this inconvenience . My Answer therefore shall reach both . 11. That Windes are nothing else but Watery particles at their greatest agitation , Cartesius has very handsomely demonstrated in his Meteors : Which particles doe not so much drive the Aire before them , as pass through it , as a flight of arrowes and showers of haile or rain . One part of the Aire therefore is not driven from another ; but it is as if one should conceive so many little pieces of haire twirling on their middle point as at quarter-staffe , and so passing through the Aire ; which motion would pass free , without carrying the Aire along with it . This therefore being the nature of Winde , the Aire is not torn apieces thereby , though we finde the impetus of it moveing against us , because it cannot penetrate our Bodies with that facility that it does the Aire . 12. But the Vehicles of the Genii and Souls deceased are much-what of the very nature of the Aire ; whence it is plainly impossible that the Winde should have any other force on them , then what it has on the rest of that Element ; and therefore the least thing imaginable will hold all the parts together . Which is true also if the Winde did carry along the Aire with it : for then the Vehicles of the Genii would move along with the stream , suffering little or no violence at all , unless they would force themselves against it . Which they are not necessitated to doe , as indeed not so much as to come into it , or not at least to continue in it , but may take shelter , as other living Creatures doe , in houses , behind walls , in woods , dales , caverns , rocks and other obvious places ; and that maturely enough , the change of Aire and prognostick of storms being more perceptible to them then to any terrestrial animal . 13. And yet they need not be so cautious to keep out of danger , they having a power to grapple with the greatest of it , which is their Statick faculty ; which arises from the power of directing the motion of the particles of their Vehicle . For they having this power of directing the motion of these particles which way they please , by Axiome 31. it necessarily followes , that they can determinate their course inwards , or toward the Centre ; by which direction they will be all kept close together , firm and tight : which ability I call the Statick power of the Soule . Which if it can direct the whole agitation of the particles of the Vehicle , as well those of the first and second Element as those of the Aire , and that partly towards the Centre , and partly in a countertendency against the storme , this force and firmness will be far above the strongest windes that she can possibly meet with . 14. Wherefore the Soules Vehicle is in no danger from the boisterousness of the Winds , and if it were , yet there is no fear of cessation of Life . For as the Wind blowes off one part of Aire , it brings on another which may be immediately actuated by the presence of the Soule ; though there be no need to take refuge in so large an Hypothesis . And it is more probable that she is more peculiarly united to one part of the Aire then another , and that she dismisses her Vehicle but by degrees , as our Spirits leasurely pass away by insensible Perspiration . 15. We see how little the Souls Vehicle can be incommodated by storms of Winde . And yet Rain , Haile , Snow and Thunder will incommodate her still less . For they pass as they doe through other parts of the Aire , which close again immediately , and leave neither wound nor scarre behinde them . Wherefore all these Meteors in their Mediocrity may be a pleasure to her and refreshment ; and in their excess no long pain , nor in their highest rage any destruction of life at all . From whence we may safely conclude , that not onely the Upper Region , but this Lower also , may be inhabited both by the deceased Souls of Men and by Daemons . CHAP. IV. 1. That the Soule once having quitted this earthly Body becomes a Daemon . 2. Of the Externall Senses of the Soule separate , their number and limits in the Vehicle . 3. Of Sight in a Vehicle organized and unorganized . 4. How Daemons and separate Souls hear and see at a vast Distance : and whence it is that though they may so easily hear or see us , we may neither see nor hear them . 5. That they have Hearing as well as Sight . 6. Of the Touch , Smell , Tast , and Nourishment of Daemons . 7. The external employment that the Genii and Souls deceased may have out of the Body . 8. That the actions of Separate Souls , in reference to us , are most-what conformable to their life here on Earth . 9. What their entertainments are in reference to themselves . 10. The distinction of orders of Daemons from the places they most frequent . 1. THE next thing we are to enquire into is the Employment of the Soul after Death ; how she can entertain her self , and pass away the time , and that either in Solitude , in Company , or as she is a Political member of some Kingdome or Empire . Concerning all which in the general we may conclude , that it is with her as with the rest of the AErial Genii , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Soul having once put off this terrestrial Body becomes a Genius her self ; as Maximus Tyrius , Xenocrates , Philo and others expresly affirm . But we shall consider these things more particularly . 2. As for those employments wherewith she may entertain her self in solitude , they are either Objects of the External Senses , or of the Inward Minde . Concerning the former whereof it is more easie to move Questions then satisfy them ; as Whether she have the same number of Senses she had in this life . That she is endued with Hearing , Sight and Touch , I think there can be no scruple , because these will fall to her share necessarily , whether her Vehicle be organized or not ; and that of Seeing and Touch is the most uncontrovertible of all . For the sense of visible Objects being discovered to us by transmission of Motion through those Spherical particles that are continued along from the Object through the Aire to our very Organ of Sight ( which sees meerly by reason of these particles vitally united with the Soul ) the same particles pervading all the Souls Vehicle , it is impossible but that she should see . But the Question is , whether she sees in every part thereof . To which I must answer , No : partly from what I have already declared concerning the Heterogeneity of her Plastick part ; and partly from a gross inconvenience that would follow this Supposition . For if we should grant that the Soul saw in every part of her Vehicle , every Object that is near would not onely seem double , but centuple , or millecuple ; which would be a very ugly enormity and defacement of Sight . Wherefore we have , with very good reason , restrained the Visive faculty of the Soul in this state of Separation , as well as it was in the Terrestrial Body . 3. But this hinders nothing but that the Soul , when she lies in one Homogeneal orb of Aire , devoid of organization , may see round about her , behinde , before , above , beneath , and every way . But if she organize her Vehicle , Sight may haply be restrain'd , as in us who cannot see behinde us . Which Consideration we toucht upon before . 4. It is plain therefore that these AErial Spirits , though we cannot see them , cannot miss of seeing us ; and that , it may be , from a mighty distance , if they can transform their Vehicle , or the Organ of Sight , into some such advantageous Figure as is wrought in Dioptrick Glasses . Which power will infinitely exceed the contracting and dilating of the pupil of our Eye , which yet is a weaker and more defectuous attempt towards so high a Priviledge as we speak of : which notwithstanding may seem very possible in Spirits from 31. and 34. Axiomes . The same also may be said of their Hearing . For the same principle may enable them to shape themselves Organs for the receiving of Sounds , of greater art and excellency then the most accurate Acoustick we read of , or can excogitate . Wherefore it is a very childish mistake to think , that because we neither see the shape nor hear the discourse of Spirits , that they neither hear nor see us . For soft Bodies are impressible by hard ones , but not on the contrary ; as melted Wax will receive the Signature of the Seal , but the Seal is not at all impressed upon by the Wax . And so a solid Body will stop the course of the Aire , but the Aire will not stop the course of a solid Body ; and every inconsiderable terrestrial consistency will reflect Light , but Light scarce moves any terrestrial Body out of its place , but is rebounded back by it . That therefore that is most tenuious and thin , is most passive , and therefore if it be once the Vehicle of Sense , is most sensible . Whence it will follow , that the reflexion of Light from Objects being able to move our Organs , that are not so fine , they will more necessarily move those of the Genii , and at a greater distance . But their Bodies being of diaphanous Aire , it is impossible for us to see them , unless they will give themselves the trouble of reducing them to a more terrestrial consistency , whereby they may reflect light . Nor can we easily hear their ordinary speech , partly because a very gentle motion of the Aire will act upon their Vehicles , and partly because they may haply use the finer and purer part of that Element in this exercise , which is not so fit to move our Sense . And therefore unless they will be heard datâ operâ , naturally that impress of the Aire in their usual discourse can never strike our Organ . 5. And that we may not seem to say all this for nought ; that they will have Hearing as well as Seeing , appears from what I have intimated above , that this Faculty is ranged near the Common Sensorium in the Vehicle , as well as that of Sight , and therefore the Vehicle being all Aire , such percussions of it as cause the sense of Sound in us will necessarily doe the like in them ; but more accurately , haply , if they organize their Vehicle for the purpose , which will answer to the arrection of the Ears of Animals , for the better taking in the Sound . 6. That they have the sense of Touch is inevitably true , else how could they feel resistance , which is necessary in the bearing of one Body against another , because they are impenetrable ? And to speak freely my mind , it will be a very hard thing to disprove that they have not something analogical to Smell and Tast , which are very near a-kin to Touch properly so called . For Fumes and Odours passing so easily through the Aire , will very naturally insinuate into their Vehicles also : which Fumes , if they be grosser and humectant , may raise that diversification of Touch which we Mortals call Tasting ; if more subtile and dry , that which we call Smelling . Which if we should admit , we are within modest bounds as yet in comparison of others ; as Cardan , who affirms downright that the AErial Genii are nourished , and that some of them get into the Bodies of Animals to batten themselves there in their Blood and Spirits . Which is also averred by Marcus the Mesopotamian Eremite in Psellus , who tells us that the purer sort of the Genii are nourished by drawing in the Aire , as our Spirits are in the Nerves and Arteries ; and that other Genii , of a courser kinde , suck in moisture , not with the Mouth as we doe , but as a Sponge does water . And Moses AEgyptius writes concerning the Zabii , that they eat of the blood of their Sacrifice , because they thought it was the food of the Daemons they worshipped , and that by eating thereof they were in a better capacity to communicate with them . Which things if they could be believed , that would be no such hard Probleme concerning the Familiars of Witches , why they suck them . But such curiosities , being not much to our purpose , I willingly omit . 7. The conclusion of what has been said is this , That it is certain that the Genii , and consequently the Souls of men departed , who ipso facto are of the same rank with them , have the sense of Seeing , Hearing , and Touching , and not improbably of Smelling and Tasting . Which Faculties being granted , they need not be much at a loss how to spend their time , though it were but upon external Objects ; all the furniture of Heaven and Earth being fairly exposed to their view . They see the same Sun and Moon that we doe , behold the persons and converse of all men , and , if no special Law inhibit them , may pass from Town to Town , and from City to City , as Hesiod also intimates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is nothing that we enjoy but they may have their fees out of it ; fair Fields , large and invious Woods , pleasant Gardens , high and healthful Mountains , where the purest gusts of Aire are to be met with , Crystal Rivers , mossy Springs , solemnity of Entertainments , Theatrick Pomps and Shews , publick and private Discourses , the exercises of Religion , whether in Temples , Families , or hidden Cells . They may be also ( and haply not uninteressed ) Spectators of the glorious and mischievous hazards of War , whether Sea-fights or Land-fights ; besides those soft and silent , though sometimes no less dangerous , Combats in the Camps of Cupid ; and a thousand more particularities that it would be too long to reckon up , where they haply are not men Spectators but Abettors , as Plutarch writes : Like old men that are past Wrestling , Pitching the Barre , or playing at Cudgels themselves , yet will assist and abet the young men of the Parish at those Exercises . So the Souls of men departed , though they have put off with the Body the capacity of the ordinary functions of humane Life , yet they may assist and abet them , as pursuing some design in them ; and that either for evil or good , according as they were affected themselves when they were in the Body . 8. In brief , whatever is the custome and desire of the Soul in this life , that sticks and adheres to her in that which is to come ; and she will be sure , so farre as she is capable , either to act it , or to be at least a Spectator and Abettor of such kinde of actions . — Quae gratia currûm Armorumque fuit vivis , quae cura nitentes Pascere equos , eadē sequitur tellure repostos . Which rightly understood is no poetical fiction , but a professed Truth in Plato's Philosophy . And Maximus Tyrius speaks expresly even of the better sort of Soules , who having left the Body , and so becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. being made ipso facto Genii in stead of men , that , beside the peculiar happiness they reap thereby to themselves , they are appointed by God , and have a mission from him , to be Overseers of humane affairs : but that every Genius does not perform every office , but as their naturall Inclinations and Customes were in this life , they exercise the like in some manner in the other . And therefore he will have AEsculapius to practise Physick still , and Hercules to exercise his strength , Amphilochus to prophesy , Castor and Pollux to navigate , Minos to hear causes , and Achilles to war. Which opinion is as likely to hold true in Bad Souls as in Good ; and then it will follow , that the Souls of the wicked make it their business to assist and abet the exercise of such Vices as themselves were most addicted to in this life , and to animate and tempt men to them . From whence it would follow , that they being thus by their separate state Daemons , as has been said already , if they be also tempters to evil , they will very little differ from meer Devils . 9. But besides this employment in reference to us , they may entertain themselves with Intellectuall Contemplations , whether Naturall , Mathematical , or Metaphysical . For assuredly Knowledge is not so easy and cheap in this state of Separation , but that they may advance and improve themselves by exercise and Meditations . And they being in a capacity to forget by reason of desuetude , it will be a new pleasure to them to recall to minde their almost obliterate speculations . And for those that take more pleasure in outward Sense then in the operations of their Understanding ; there being so much change in Nature , and so various qualifications of the Aire and these inferiour Elements , which must needs act upon their aerial Bodies to more or less gratification or dislike , this also will excuse them from being idle , and put them upon quest after such refreshments and delights as Nature will afford the multifarious presages and desires of their flitting Vehicles . 10. Not but that they keep constant to some generall inclination , which has divided these aerial wanderers into so many Orders or Tribes ; the ancient Philosophers and Poets ( which are Philosophers of the antientest standing of all ) having assigned places proper to each Order : the Sea , Rivers and Springs to one , Mountains and Groves to others , and so of the rest . Whence they imposed also those names of the Nereides , Naiades , Oreades , Dryades , and the like : to which you may adde the Dii Tutelares of Cities and Countries , and those that love the warmth of Families and homely converse of Men , such as they styled Lares familiares . All which , and hundreds more , which there is no need to recite , though they be engaged ever in one natural propension , yet there being so great variety of occasions to gratify it more or less , their thoughts may be imployed in purchasing and improving those delights that are most agreeable to their own nature . Which particularities to run over would be as infinite as useless . These short intimations are sufficient to make us understand that the Genii and separate Souls need want no Employment , no not in Solitude : for such must their stay also amongst us be esteemed , when they doe not sensibly and personally converse with us . CHAP. V. 1. That the Separate Soule spends not all her time in Solitude . 2. That her converse with us seems more intelligible then that with the Genii . 3. How the Genii may be visible one to another , though they be to us invisible . 4. Of their approaches , and of the limits of their swiftness of motion : 5. And how they far exceed us in celerity . 6. Of the figure or shape of their Vehicles , and of their privacy , when they would be invisible . 7. That they cannot well converse in a meer simple Orbicular forme . 8. That they converse in humane shape , at least the better sort of them . 9. Whether the shape they be in proceed meerly from the Imperium of their Will and Fancy , or is regulated by a natural Character of the Plastick part of the Soule . 10. That the personal shape of a Soule or Genius is partly from the Will , and partly from the Plastick power . 11. That considering how the Soul organizes the Foetus in the Womb , and moves our limbs at pleasure ; it were a wonder if Spirits should not have such command over their Vehicles as is believed . 12. A further Argument from an excessive vertue some have given to Imagination . 1. BUT the separate state of the Soule does not condemn her to this Solitude , but being admitted into the order of the Genii , she is possessed of their Priviledges , which is to converse personally with this AErial people , and also upon occasion with the Inhabitants of the Earth ; though the latter with far more difficulty . 2. As for her converse with the AErial Genii and other Souls separate , it must be in all reason concluded to be exceeding much more frequent then that with men , and yet this latter is in some sort more intelligible ; because it is certain she can see us , light being reflected from our opake Bodies unto her Sense , and by conspissating her Vehicle she may make her self visible to us . But the Vehicles of the Genii and of Souls being in their natural consistence purely AErial , and Air being a transparent Body , it will transmit the light wholly ; and so no reflexion being made from these aiery Bodies , they can have no perception of one anothers presence , and therefore no society nor communion one with another . 3. This seems a shrewd Difficulty at the first view . But it is easily taken off , if we consider that Aire will admit of many degrees of Rarefaction and Condensation , and yet still appear unto us alike invisible , as one may observe in the Weather-glass . But it were more proper to propose in this case the experiment of the Wind-gun , wherein the Aire is compressed to a great number of degrees of condensatiō beyond its natural state ; within the compass of many whereof there is no doubt , if not in the utmost , that the Aire does remaine invisible to us . But there is no scruple to be made but that in the progress of these degrees of Condensation the Aire , if it were in a Glass-barrel , might become visible to the Genii , by reason of the tenderness and delicacy of their Senses , before it would be so to us . Whence it followes , that the Vehicles of the Genii may have a consistency different from the Aire , and perceptible to them , that is to say , to one anothers sight , though it be as unperceptible to us as the rest of the Aire is . As , it may be , a man that has but bad eyes would not be able to distinguish Ice immersed in the Water from the Water it self by his Sight , though he might by his Touch. Or if their Vehicles could be supposed purer and finer then the rest of the Aire , their presence might be perceptible by that means too . For this vaporous Aire having without question a confused reflection of light in it , every way in some proportion like that in a Mist , or when the Sun shines waterishly and prognosticks rain ; these repercussions of light being far more sensible to the Genii then to us , the lessening of them would be more sensible , and therefore the diminution of reflection from their Vehicles would be sufficient to discover their presence one to another : and for the illustrating of this Hypothesis , the experiment of the Weather-glass is more proper . But the other supposition I look upon as the more likely to be true ; and that as the aquatil Animals that live in the Sea have a consistency grosser then the Element they move in , so it is with these that live in the Aire , though there be nothing near so great a difference here as in that other Element . 4. It is plain therefore , that the Persons of the Genii and separate Souls are visible one to another . But yet not at any distance , and therefore there is necessity of approaching to one another for mutual converse : which enforces us to say something of their Local Motion . Which is neither by Fins nor Wings , as in Fishes or Birds , who are fain to sustain themselves by these instruments from sinking to the bottome of either Element : but it is meerly by the direction of the agitation of the particles of their Vehicle toward the place they aime at ; and in such a swiftness or leasureliness as best pleases themselves , and is competible to their natures . For they can goe no swifter then the whole summe of agitation of the particles of their Vehicle will carry so much Matter , nor indeed so swift ; for it implies that their Vehicles would be turned into an absolutely hard Body , such as Brass or Iron , or whatever we find harder ; so that necessarily they would fall down to the Earth as dead as a Stone . Those therefore are but phantastick conceits that give such agility to Spirits , as if they could be here and there and every where at once , skip from one Pole of the World to another , & be on the Earth again in a moment : whenas in truth they can pass with no greater swiftness then the direction of such a part of the agitation of the particles of their Vehicles will permit , as may be spared from what is employed in keeping them within a tolerable compass of a due aerial fluidity . 5. And this alone will suffice to make them exceed us in activity and swiftness by many degrees . For their whole Vehicle is haply at least as thin and moveable as our animal Spirits , which are very few in comparison of this luggage of an earthly Body that they are to drive along with them . But the spiritual Bodies of the Genii have nothing to drive along with them but themselves ; and therefore are more free and light , compared to us , then a mettl'd Steed that has cast his Rider , compared with a Pack-horse loaden with a sack of Salt. 6. The next , thing to be considered , touching the mutual conversation of these aerial Genii , is the shape they appear in one to another , of what Figure it is , and whether the Figure be Natural , or Arbitrarious , or Mixt. For that they must appear in some Figure or other is plain , in that their Vehicles are not of an infinite extension . It is the more general Opinion , that there is no particular Figure that belongs unto them naturally , unless it be that which of all Figures is most simple , and most easy to conform to , even by external helps , which is the equal compression of the Aire on every side of the Vehicle , by which means drops of Dew and Rain and pellets of Hail come so ordinarily into that shape . Which also will more handsomely accord with the nature of the Soul , supposing she consist of Central and Radial essence , as I have above described , and the Common Sensorium be placed in the midst . In this Figure may the Soul reside in the Aire , and haply melt her self , I mean her Vehicle , into near so equal a liquidity with that part of that Element adjacent to her , that it may be in some measure like our retiring into secrecy from the sight of men , when we desire to be private by our selves . 7. But she may , if she will , and likely with farre more ease , change this consistency of her AErial Body into such a degree of thickness , that there may be a dubious discovery of her , as in the glimpse of a Fish under the water , and may still make her self more visible to her fellow - Genii , though keeping yet this simple Orbicular form . But what converse there can be betwixt two such heaps of living Aire , I know not . They may indeed communicate their affections one to another in such a way as is discovered in the Eye , wherein the motions of the Spirits doe plainly indicate the Passions of the Minde : so that it may seem possible , in this simple Figure , to make known their joy or grief , peaceableness or wrath , love or dislike , by the modification of the motion of the Spirits of their Vehicle . But how there can well be entertained any Intellectual or Rational Conference , without any further organization of their Aiery Bodies , I profess my self at a loss to understand . 8. Wherefore the Genii and separate Souls , whatever their shape be in private , appear in a more operose and articulate form when they are to converse with one another . For they can change their Figure in a manner as they please , by Axiome 34. Which power , I conceive , will be made use of not onely for service , but ornament and pulcritude . And the most unexceptionable Beauty , questionless , is that of Man in the best patterns ( chuse what Sex you will ) and far above the rest of Creatures ; which is not our judgement onely , but His that made us . For certainly he would give to the Principal of terrestrial Animals the noblest form and shape ; which though it be much obscured by our unfortunate Fall , yet questionless the defacement is not so great , but that we may have a near guess what it has been heretofore . It is most rational therefore to conclude , that the AErial Genii converse with one another in Humane shape , at least the better sort of them . 9. But the difficulty now is , whether that Humane shape that the Soul transforms her Vehicle into , be simply the effect of the Imperium of her Will over the Matter she actuates , or that her Will may be in some measure limited or circumscribed in its effect by a concomitant exertion of the Plastick power ; so that what proceeds from the Will may be onely more general , that is , That the Souls Will may onely command the Vehicle into an Animal form ; but that it is the form or shape of a Man , may arise in a more natural way from the concomitant exertion of the Plastick vertue . I say , in a more easy and natural way : For vehemency of desire to alter the Figure into another representation may make the appearance resemble some other creature : But no forced thing can last long . The more easy and natural shape therefore that , at least , the better Genii appear in , is Humane : which if it be granted , it may be as likely that such a determinate Humane shape may be more easy and natural then another , and that the Soul , when she wills to appear in personal Figure , will transform her Vehicle into one constant likeness , unless she disguise her self on set purpose . That is , the Plastick power of every Soul , whether of Men , or of the other Genii , does naturally display it self into a different modification of the Humane shape , which is the proper Signature of every particular or individual person : which though it may be a little changed in Generation by vertue of the Imagination of the Parents , or quality of their seed , yet the Soul set free from that Body she got here , may exquisitely recover her ancient form again . 10. Not that the Plastick virtue , awakened by the Imperium of her Will , shall renewall the lineaments it did in this Earthly Body ( for abundance of them are useless and to no purpose , which therefore , Providence so ordaining , will be silent in this aiery figuration , and onely such operate as are fit for this separate state ; and such are those as are requisite to perfect the visible feature of a Person , giving him all parts of either ornament or use for the pleasure of rational converse ; ) nor that this Efformative power does determine the whole appearance alone ( for these aerial Spirits appear variously clad , some like beautiful Virgins , others like valiant Warriours with their Helmets and Plumes of feathers , as Philostratus would make us believe Achilles did to Apollonius : ) But there is a mixt action and effect , resulting partly from the freeness of the Will and Imagination , and partly from the natural propension of the Plastick virtue , to cast the Vehicle into such a personal shape . 11. Which Prerogative of the Soul , in having this power thus to shape her Vehicle at will , though it may seem very strange , because we doe not see it done before our eyes , nor often think of such things ; yet it is not much more wonderful then that she organizes the Foetus in the womb , or that we can move the parts of our Body meerly by our Will and Imagination . And that the aerial Spirits can doe these things , that they can thus shape their Vehicles , and transform themselves into several Appearances , I need bring no new instances thereof . Those Narrations I have recited in my Third Book against Atheism doe sufficiently evince this Truth . And verily , considering the great power acknowledged in Imagination by all Philosophers , nothing would seem more strange , then that these Aiery Spirits should not have this command over their own Vehicles , to transform them as they please . 12. For there are some , and they of no small note , that attribute so wonderful effects to that Faculty armed with confidence and belief ( to which Passion Fear may in some manner be referred , as being a strong belief of an imminent evil , and that it will surely take effect , as also vehement Desire , as being accompanied with no small measure of perswasion that we may obtain the thing desired , else Desire would not be so very active ) I say , they attribute so wonderful force to Imagination , that they affirm that it will not onely alter a mans own Body , but act upon anothers , and that at a distance ; that it will inflict diseases on the sound , and heal the sick ; that it will cause Hail , Snows and Winds ; that it will strike down an Horse or Camel , and cast their Riders into a ditch ; that it will doe all the feats of Witchcraft , even to the making of Ghosts and Spirits appear , by transforming the adjacent Aire into the shape of a person that cannot onely be felt and seen , but heard to discourse , and that not onely by them whose Imagination created this aiery Spectrum , but by other by-standers , whose Fancy contributed nothing to its existence . To such an extent as this have Avicenna , Algazel , Paracelsus , Pomponatius , Vaninus and others , exalted the power of humane Imagination : which if it were true , this transfiguration of the Vehicles of the separate Souls and Genii were but a trifle in comparison thereof . CHAP. VI. 1. More credible Instances of the effects of Imagination . 2. A special and peculiar Instance in Signatures of the Foetus . 3. That what Fienus grants , who has so cautiously bounded the power of Fancy , is sufficient for the present purpose . 4. Examples approved of by Fienus . 5. Certain Examples rejected by him , and yet approved of by Fernelius and Sennertus . 6. Three notorious Stories of the power of the Mothers Imagination on the Foetus , out of Helmont . 7. A conjectural inference from those Stories , what influence the Spirit of Nature has in all Plastick operations . 8. A further confirmation of the Conjecture from Signatures on the Foetus . 9. An application thereof to the transfiguration of the Vehicles of Daemons . 1. BUT I shall contain my belief within more moderate bounds , that which the most sober Authors assent to being sufficient for our turn ; and that is the power of Imagination on our own Bodies , or what is comprehended within our own , viz. the Foetus in the Womb of the Mother . For that Imagination will bring real and sensible effects to pass is plain , in that some have raised diseases in their own Bodies by too strongly imagining of them ; by fancying bitter or soure things , have brought those real sapours into their mouths ; at the remembring of some filthy Object , have faln a vomiting ; at the imagining of a Potion , have faln ▪ a purging ; and many such things of the like nature . Amongst which , that of prefixing to ones self what time in the morning we will wake , is no less admirable then my . Which alterations upon the Spirits for the production of such qualities , is every jot as hard as the ranging them into new figures or postures . But the hardest of all is , to make them so determinately active , as to change the shape of the Body , by sending out knobs like horns , as it hapned to Cyppus , of which Agrippa speaks in his Occult. Philosoph . Which I should not have repeated here , had I not been credibly informed of a later example of the like effect of Imagination , though upon more fancyful grounds . That feare has killed some , and turned others gray , is to be referred to Imagination also : the latter of which examples is a signe that the Plastick power of the Soule has some influence also upon the very haires : which will make it less marvellous that the Souls Vehicle may be turned into the live effigies of a Man , not a haire , that is necessary to the perfecting of his representation , being excluded , free Imagination succeeding or assisting the Plastick power in the other state . 2. But of all Examples , those of the Signatures of the Foetus by the Imagination of the Mother come the nearest to our purpose . For we may easily conceive , that as the Plastick power in the Foetus is directed or seduced by the force of the Mothers Fancy ; so the Efformative virtue in Souls separate and the Genii may be governed and directed or perverted by the force of their Imagination . And so much the more surely by how much the union is more betwixt the Imagination of the Soule and her own Plastick faculty , then betwixt her and the Plastick power of another Soule ; and the capacity of being changed , greater in the yielding aerial Vehicle , then in the grosser rudiments of the Foetus in the Womb. 3. And yet the effects of the force of the Mothers Imagination in the signing of the Foetus is very wonderful , and almost beyond belief , to those that have not examined these things . But the more learned sort both of Physitians and Philosophers are agreed on the truth thereof , as Empedocles , Aristotle , Pliny , Hippocrates , Galen , and all the modern Physitians , being born down into assent by daily experience . For these Signatures of less extravagance and enormity are frequent enough , as the similitude of Cherries , Mulberries , the colour of Claret-wine spilt on the woman with child , with many such like instances . And if we stand but to what Fienus has defined in this matter , who has , I think , behaved himself as cautiously and modestly as may be , there will be enough granted to assure us of what we aime at . For he does acknowledge that the Imagination of the Mother may change the figure of the Foetus so as to make it beare a resemblance , though not absolutely perfect , of an Ape , Pig , or Dog , or any such like Animal . The like he affirms of colours , haires , and excrescencies of several sorts : that it may produce also what is very like or analogous to horns and hoofs , and that it may encrease the bigness and number of the parts of the Body . 4. And though he does reject several of the examples he has produced out of Authors , yet those which he admits for true are Indications plain enough , what we may expect in the Vehicle of a departed Soule or Daemon . As that of the Hairy girle out of Marcus Damascenus ; that other out of Guilielmus Paradinus , of a Child whose skin and nails resembled those of a Bear ; and a third out of Balduinus Ronsaeus , of one born with many excrescencies coloured and figured like those in a Turky-cock ; and a fourth out of Pareus , of one who was born with an head like a Frog ; as lastly that out of Avicenna , of chickens with hawks heads . All which deviations of the Plastick power hapned from the force of Imagination in the Females , either in the time of Conception , or gestation of their young . 5. But he scruples of giving assent to others , which yet are assented to by very learned writers . As that of Black-moores being born of white Parents , and white Children of black , by the exposal of pictures representing an AEthiopian or European : which those two excellent Physitians , Fernelius and Sennertus , both agree to . He rejects also that out of Cornelius Gemma , of a Child that was born with his Forehead wounded and running with blood , from the husbands threatning his wife , when she was big , with a drawn sword which he directed towards her Forehead . Which will not seem so incredible , if we consider what Sennertus records of his own knowledg , viz. That a Woman with child seeing a Butcher divide a Swines head with his Cleaver , brought forth her Child with its face cloven in the upper jaw , the palate , and upper lip to the very nose . 6. But the most notorious instances of this sort are those of Helmont De injectis materialibus . The one of a Taylors wife at Mechlin , who standing at her doore , and seeing a souldiers hand cut off in a quarrel , presently fell into labour , being struck with horrour at the spectacle , and brought forth a child with one hand , the other arm bleeding without one , of which wound the infant died by the great expense of blood . Another woman , the wife of one Marcus De Vogeler Merchant of Antwerp , in the year 1602. seeing a souldier begging who had lost his right arme in Ostend-siege , which he shewed to the people still bloody , fell presently into labour , and brought forth a Daughter with one arme struck off , nothing left but a bloody stump to employ the Chirurgions skill : this woman married afterwards to one Hoochcamer Merchant of Amsterdam , and was yet alive in the year 1638. as Helmont writes . He adds a third example , of another Merchants wife which he knew , who hearing that on a morning there were thirteen men to be beheaded ( this hapned at Antwerp in Duke D' Alva his time ) she had the curiosity to see the execution . She getting therefore a place in the Chamber of a certain widow-woman , a friend of hers that dwelt in the market-place , beheld this Tragick spectacle ; upon which she suddainly fell into labour , and brought forth a perfectly-formed infant , onely the head was wanting , but the neck bloody as their bodies she beheld that had their heads cut off . And that which does still advance the wonder is , that the hand , arme , and head of these infants , were none of them to be found . From whence Van-Helmont would infer a penetration of corporeal dimensions ; but how groundlessly I will not dispute here . 7. If these Stories he recites be true , as I must confess I doe not well know how to deny them , he reporting them with so honest and credible circumstances ; they are notable examples of the power of Imagination , and such as doe not onely win belief to themselves , but also to others that Fienus would reject , not of this nature onely we are upon , of wounding the body of the Infant , but also of more exorbitant conformation of parts , of which we shall bring an instance or two anon . In the mean time , while I more carefully contemplate this strange virtue and power of the Soule of the Mother , in which there is no such measure of purification or exaltedness , that it should be able to act such miracles , as I may call them , rather then natural effects ; I cannot but be more then usually inclinable to think that the Plastick faculty of the Soule of the Infant , or whatever accessions there may be from the Imagination of the Mother , is not the adaequate cause of the formation of the Foetus : a thing which Plotinus somewhere intimates by the by , as I have already noted , viz. That the Soule of the World , or the Spirit of Nature , assists in this performance . Which if it be true , we have discovered a Cause proportionable to so prodigious an Effect . For we may easily conceive that the deeply-impassionated fancy of the Mother snatches away the Spirit of Nature into consent : which Spirit may rationally be acknowledged to have a hand in the efformation of all vital Beings in the World , and haply be the onely Agent in forming of all manner of Plants . In which kinde whether she exert her power in any other Elements then Earth and Water , I will conclude no further , then that there may be a possibility thereof in the calmer Regions of Aire and AEther . To the right understanding of which conjecture , some light will offer it self from what we have said concerning the Visibility and Consistency of the aerial Daemons in their occursions one with another . 8. But this is not the onely Argument that would move one to think that this Spirit of Nature intermeddles with the Efformation of the Foetus . For those Signatures that are derived on the Infant from the Mothers fancy in the act of Conception , cannot well be understood without this Hypothesis . For what can be the Subject of that Signature ? Not the Plastick part of the Soul of the Mother ; for that it is not the Mothers Soul that efforms the Embryo , as Sennertus ingeniously conjectures from the manner of the efformation of Birds , which is in their Egges , distinct from the Hen , and they may as well be hatched without any Hen at all , a thing ordinarily practised in AEgypt ; nor the Body of the Embryo , for it has yet no Body ; nor its Soul , for the Soul , if we believe Aristotle , is not yet present there . But the Spirit of Nature is present every where , which snatcht into consent by the force of the Imagination of the Mother , retains the Note , and will be sure to seal it on the Body of the Infant . For what rude inchoations the Soul of the World has begun in the Matter of the Foetus , this Signature is comprehended in the whole design , and after compleated by the presence and operation of the particular Soul of the Infant , which cooperates conformably to the pattern of the Soul of the World , and insists in her footsteps ; who having once begun any hint to an entire design , she is alike able to pursue it in any place , she being every where like or rather the same to her self . For as our Soul being one , yet , upon the various temper of the Spirits , exerts her self into various imaginations and conceptions ; so the Soul of the World , being the same perfectly every where , is engaged to exert her efformative power every where alike , where the Matter is exactly the same . Whence it had been no wonder , if those Chickens above-mentioned with Hawks heads had been hatched an hundred miles distant from the Hen , whose Imagination was disturbed in the act of Conception : because the Soul of the World had begun a rude draught , which it self would as necessarily pursue every where , as a Geometrician certainly knows how to draw a Circle that will fit three Points given . 9. This Opinion therefore of Plotinus is neither irrational nor unintelligible , That the Soul of the World interposes and insinuates into all generations of things , while the Matter is fluid and yielding . Which would induce a man to believe , that she may not stand idle in the transfiguration of the Vehicles of the Daemons , but assist their fancies and desires , and so help to cloath them and attire them according to their own pleasures : or it may be sometimes against their wills , as the unwieldiness of the Mothers Fancy forces upon her a Monstrous birth . CHAP. VII . 1. Three notable Examples of Signatures , rejected by Fienus : 2. And yet so farre allowed for possible , as will fit our design . 3. That Helmonts Cherry and Licetus his Crab-fish are shrewd arguments that the Soul of the World has to do with all Efformations of both Animals and Plants . 4. An Example of a most exact and lively Signature out of Kircher : 5. With his judgement thereupon . 6. Another Example out of him of a Child with gray hairs . 7. An application of what has been said hitherto , concerning the Signatures of the Foetus , to the transfiguration of the aiery Vehicles of separate Souls and Daemons . 8. Of their personal transformation visible to us . 1. THose other Examples of the Signation of the Foetus from the Mothers Fancy , which Fienus rejecteth , the one of them is out of Wierus , of a man that threatned his wife when she was bigge with child , saying , she bore the Devil in her womb , and that he would kill him : whereupon , not long after , she brought forth a Child well shaped from the middle downwards , but upwards spotted with black and red spots , with eyes in its forehead , a mouth like a Satyre , ears like a Dog , and bended horns on its head like a Goat . The other out of Ludovicus Vives , of one who returning home in the disguise of a Devil , whose part he had acted on the Stage , and having to doe with his wife in that habit , saying he would beget a Devil on her , impregnated her with a Monster of a shape plainly diabolical . The third and most remarkable is out of Peramatus , of a Monster born at S. Laurence in the West-Indies , in the year 1573 ▪ the narration whereof was brought to the Duke of Medina Sidonia from very faithful hands . How there was a Child born there at that time , that besides the horrible deformity of its mouth , ears and nose , had two horns on the head , like those of young Goats , long hair on the body , a fleshy girdle about his middle , double , from whence hung a peece of flesh like a purse , and a bell of flesh in his left hand , like those the Indians use when they dance , white boots of flesh on his legges , doubled down : In brief , the whole shape was horrid and diabolical , and conceived to proceed from some fright the Mother had taken from the antick dances of the Indians , amongst whom the Devil himself does not fail to appear sometimes . 2. These Narrations Fienus rejecteth , not as false , but as not being done by any natural power , or if they be , that the descriptions are something more lively then the truth . But in the mean time he does freely admit , that by the meer power of Imagination there might be such excrescencies as might represent those things that are there mentioned ; though those diabolical shapes could not have true horns , hoofs , tail , or any other part , specifically distinct from the nature of Man. But so farre as he acknowledges is enough for our turn . 3. But Fortunius Licetus is more liberal in his grants , allowing not onely that the Births of women may be very exqulsitely distorted in some of their parts into the likeness of those of Brutes , but that Chimaerical imaginations in Dreams may also effect it , as well as Fancies or external Objects when they are awake . Of the latter sort whereof he produces an Example that will more then match our purpose , of a Sicilian matron , who by chance beholding a Crab in a Fishermans hand new caught , and of a more then ordinary largeness , when she was brought to bed , brought forth a Crab ( as well as a Child ) perfectly like those that are ordinarily caught in the Sea. This was told him by a person of credit , who both knew the Woman , and saw the Crab she brought forth . Helmonts Cherry he so often mentions , and how it was green , pale , yellow , and red , at the times of year other Cherries are , is something of this nature ; that is to say , comes near to the perfect species of a Cherry , as this did of a Crab , the plantal life of a Cherry being in some measure in the one , as the life of an Animal was perfectly in the other . Which confirms what we said before , that strength of our Desire and Imagination may snatch into consent the Spirit of Nature , and make it act : which once having begun , leaves not off , if Matter will but serve for to work upon ; and being the same in all places , acts the same upon the same Matter , in the same circumstances . For the Root and Soul of every Vegetable is the Spirit of Nature ; in virtue whereof this Cherry flourisht and ripened , according to the seasons of the Country where the party was that bore that live Signature . These two instances are very shrewd arguments that the Soul of the World has to doe with all Efformations of either Plants or Animals . For neither the Childs Soul nor the Mothers , in any likelihood , could frame that Crab , though the Mother might , by that strange power of Desire and Imagination , excite the Spirit of the World that attempts upon any Matter that is fitted for generation , some way or other , to make something of it ; and being determined by the fancy of the Woman , might sign the humid materials in her Womb with the image of her Minde . 4. Wherefore if Fienus had considered from what potent causes Signatures may arise , he would not have been so scrupulous in believing that degree of exactness that some of them are reported to have : or if he had had the good hap to have met with so notable an example thereof , as Kircher professes himself to have met with . For he tells a story of a man that came to him for this very cause , to have his opinion what a certain strange Signature , which he had on his Arm from his birth , might portend ; concerning which he had consulted both Astrologers and Cabbalists , who had promised great preferments , the one imputing it to the Influence of the Stars , the other to the favour of the sealing Order of Angels . But Kircher would not spend his judgement upon a meer verbal description thereof ; though he had plainly enough told him , it was the Pope sitting on his Throne , with a Dragon under his feet , and an Angel putting a Crown on his head . Wherefore the man desirous to hear a further confirmation of these hopes ( he had conceived from the favourable conjectures of others ) by the suffrage of so learned a man , was willing in private to put off his doublet , and shew his Arm to Kircher : who having viewed it with all possible care , does profess that the Signature was so perfect , that it seemed rather the work of Art then of exorbitating Nature ; & yet by certain observations he made , that he was well assured it was the work of Nature , and not of Art , though it was an artificial piece that Nature imitated , viz. the picture of Pope Gregory the thirteenth , who is sometimes drawn according as this Signature did lively represent , namely on a Throne , with a Dragon under his feet , leaning with one hand on his Seat , and bearing the other in that posture in which they give the Benediction , and an Angel removing a Curtain , and reaching a Crown towards his head . 5. Kircher therefore leaving the superstitions and fooleries of the spurious Cabbalists and Astrologers , told him the truth , though nothing so pleasant as their lies and flatteries , viz. That this Signature was not impressed by any either influence of the Stars , or Seals of Angels , but that it was the effect of the Imagination of his Mother that bore him , who in some more then ordinary fit of affection towards this Pope , whose picture she beheld in some Chappel or other place of her devotion , and having some occasion to touch her Arm , printed that image on the Arm of her Child , as it ordinarily happens in such cases . Which doubtless was the true solution of the mystery . 6. The same Author writes , how he was invited by a friend to contemplate another strange miracle ( as he thought that did invite him to behold it ) that he might spend his judgement upon it . Which was nothing else but an exposed Infant of some fourteen days old , that was gray-hair'd , both head and eye-brows . Which his friend , an Apothecary , look't upon as a grand Prodigy , till he was informed of the cause thereof . That the Mother that brought it forth , being married to an old man whose head was all white , the fear of being surprized in the act of Adultery by her snowy-headed husband , made her imprint that colour on the Child she bore . Which Story I could not omit to recite , it witnessing to what an exact curiosity the power of Fancy will work , for the fashioning and modifying the Matter , not missing so much as the very colours of the hair , as I have already noted something to that purpose . 7. To conclude therefore at length , and leave this luxuriant Theme . Whether it be the Power of Imagination carrying captive the Spirit of Nature into consent , or the Soule of the Infant , or both ; it is evident that the effects are notable , and sometimes very accurately answering the Idea of the Impregnate , derived upon the moist and ductil matter in the Womb : Which yet , not being any thing so yielding as the soft aire , nor the Soule of the Mother so much one with that of the Infant as the separate Soule is one with it self , nor so peculiarly united to the Body of the Infant as the Soule separate with her own Vehicle , nor having any nearer or more mysterious commerce with the Spirit of Nature , then she has when her Plastick part , by the Imperium of her Will and Imagination , is to organize her Vehicle into a certain shape and form , which is a kind of a momentaneous birth of the distinct Personality , of either a Soule separate , or any other Daemon ; it followes , that we may be very secure , that there is such a power in the Genii and Separate Souls , that they can with ease and accuracy transfigure themselves into shapes and forms agreeable to their own temper and nature . 8. All which I have meant hitherto in reference to their visible congresses one with another . But they are sometimes visible to us also , under some Animal shape , which questionless is much more difficult to them then that other Visibility is . But this is also possible , though more unusual by far , as being more unnatural . For it is possible by Art to compress Aire so , as to reduce it to visible opacity , and has been done by some , and particularly by a friend of Des-Cartes , whom he mentions in his Letters as having made this Experiment ; the Aire getting this opacity by squeezing the Globuli out of it . Which though the separate Souls and Spirits may doe by that directive faculty , Axiome 31. yet surely it would be very painful . For the first Element lying bare , if the Aire be not drawn exceeding close , it will cause an ungratefull heat ; and if it be , as unnatural a cold ; and so small a moment will make the first Element too much or too little , that it may , haply , be very hard , at least for these inferiour Spirits , to keep steddily in a due mean. And therefore , when they appear , it is not unlikely but that they soak their Vehicles in some vaporous or glutinous moisture or other , that they may become visible to us at a more easy rate . CHAP. VIII . 1. That the Better sort of Genii converse in Humane shape , the Baser sometimes in Bestial . 2. How they are disposed to turn themselves into several Bestial forms . 3. Of Psellus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Igneous splendours of Daemons , how they are made . 4. That the external beauty of the Genii is according to the degree of the inward vertue of their minds . 5. That their aerial forme need not be purely transparent , but more finely opake , and coloured . 6. That there is a distinction of Masculine and Feminine beauty in their personal figurations . 1. AFter this Digression , of shewing the facility of the figuring of the Vehicles of the Genii into personal shape , I shall return again where we left ; which was concerning the Society of these Genii and Souls separate , and under what shape they converse one with another ; which I have already defined to be Humane , especially in the better sort of Spirits . And as for the worst kind , I should think that they are likewise for the most part in Humane form , though disguised with ugly circumstances ; but that they figure themselves also in Bestial appearances ; it being so easy for them to transform their Vehicle into what shape they please , and to imitate the figures as dexterously as some men will the voices of brute beasts , whom we may hear sing like a Cuckow , crow like a Cock , bellow like a Cow and Calfe , bark like a Dog , grunt and squeak like a Pig , and indeed imitate the cry of almost any Bird or Beast whatsoever . And as easy a matter is it for these lower Genii to resemble the shapes of all these Creatures , in which they also appear visibly oftentimes to them that entertain them , and sometimes to them that would willingly shun them . 2. Nor is it improbable , but the variety of their impurities may dispose them to turn themselves into one brutish shape rather then another ; as envying , or admiring , or in some sort approving and liking the condition and properties of such and such Beasts : as Theocritus merrily sets out the Venereousness of the Goatheard he describes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As if he envied the happiness of the he-Goats , and wisht himself in their stead , in their acts of carnal Copulation . So according to the several bestial properties that symbolize with uncleanness and vitiousness of the tempers of these Daemons , they may have a propension to imitate their shape rather then others , and appear ugly , according to the manner and measure of their internal turpitudes . 3. As it is likely also that those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Igneous Splendours Psellus makes mention of , ( as the end and scope of the nefarious ceremonies those wicked wretches , he describes , often used ) were coloured according to the more or less feculency of the Vehicle of the Daemon that did appear in this manner , viz. in no personal shape , but by exhibiting a light to the eyes of his abominable Spectatours and Adorers : which , I suppose , he stirred up within the limits of his own Vehicle ; the power of his Will and Imagination , by Axiome 31 , commanding the grosser particles of the Aire and terrestrial vapours , together with the Globuli , to give back every way , from one point to a certain compass , not great , and therefore the more easy to be done . Whence the first Element lyes bare in some considerable measure , whose activity cannot but lick into it some particles of the Vehicle that borders next thereto , and thereby exhibit , not a pure star-like light ( which would be , if the first Element thus unbared , and in the midst of pure aire , were it self unmixt with other Matter ) but the feculency of those parts that it abrades and converts into fewel , and the foulness of the ambient Vehicle through which it shines , makes it look red and fiery like the Horizontal Sun seen through a thick throng of vapours . Which fiery splendour may either onely slide down amongst them , and so pass by with the Motion of the Daemons Vehicle , which Psellus seems mainly to aime at ; or else it may make some stay and discourse with them it approaches , according as I have heard some Narrations . The reason of which lucid appearances being so intelligible out of the Principles of Cartesius his Philosophy , we need not conceit that they are nothing but the prestigious delusions of Fancy , and no real Objects , as Psellus would have them ; it being no more uncompetible to a Daemon to raise such a light in his Vehicle , and a purer then I have described , then to a wicked man to light a candle at a tinderbox . 4. But what we have said concerning the purity and impurity of this light , remindes me of what is of more sutable consequence to discourse of here , which is the Splendour and Beauty of personal shape in the better sort of the Genii . Which assuredly is greater or lesser , according to the degrees of Vertue and moral Affections in them . For even in this Body , that is not so yielding to the powers of the Mind , a man may observe , that according as persons are better or worse inclined , the aire of their visage will alter much , and that vicious courses , defacing the inward pulcritude of the Soul , doe even change the outward countenance to an abhorred hue . Which must therefore necessarily take place , in a far greater measure , in the other state ; where our outward form is wholy framed from the inward Imperium of our Minde : which by how much more pure it self is , it will exhibit the more irreprehensible pulcritude in the outward feature and fashion of the Body , both for proportion of parts , the spirit and aire of the Countenance , and the ornament of cloaths and attirings : there being an indissoluble connexion in the Soule of the Sense of these three things together , Vertue , Love , and Beauty ; of all which she her self is the first Root , and especially in the separate state , even of outward Beauty it self : whence the converse of the most vertuous there must needs afford the highest pleasure and satisfaction ; not onely in point of rational communication , but in reference to external and personal complacency also . For if Vertue and Vice can be ever seen with outward eyes , it must be in these aerial Vehicles , which yield so to the Will and Idea of good and pure affections , that the Soule in a manner becomes perfectly transparent through them , discovering her lovely beauty in all the efflorescencies thereof , to the ineffable enravishment of the beholder . 5. Not that I mean , that there is any necessity that their Vehicle should be as a Statue of fluid Crystal ; but that those impresses of beauty and ornament will be so faithfully and lively represented , according to the dictates of her inward Sense and Imagination , that if we could see the Soule her self , we could know no more by her then she thus exhibits to our eye : which personal figuration in the extimate parts thereof , that represent the Body , Face and Vestments , may be attempered to so fine an opacity , that it may reflect the light in more perfect colours then it is from any earthly body , and yet the whole Vehicle be so devoid of weight , as it will necessarily keep its station in the Aire . Which we cannot wonder at , while we consider the hanging of the Clouds there , less aerial by far then this consistency we speak of : to say nothing of aerial Apparitions as high as the clouds , and in the same colours and figures as are seen here below , and yet no reflexions of terrestrial Objects , as I have proved in my Third Book against Atheism . 6. The exact Beauty of the personal shapes and becoming habits of these aiery Beings , the briefest and safest account thereof that Philosophy can give , is to referre to the description of such things in Poets : and then , when we have perused what the height and elegancy of their fancy has penn'd down . to write under it , An obscure Subindication of the transcendent pulcritude of the AErial Genii , whether Nymphs or Heroes . For though there be neither Lust , nor difference of Sex amongst them ( whence the kindest commotions of minde will never be any thing else but an exercise of Intellectual love , whose Object is Vertue and Beauty ; ) yet it is not improbable but that there are some general strictures of discrimination of this Beauty into Masculine and Feminine : partly because the temper of their Vehicles may encline to this kinde of pulcritude rather then that ; and partly because several of these aerial Spirits have sustained the difference of Sex in this life , some of them here having been Males , others Females : and therefore their History being to be continued from their departure hence , they ought to retain some character , especially so general a one , of what they were here . And it is very harsh to conceit that AEneas should meet with Dido in the other World in any other form then that of a Woman : whence a necessity of some slighter distinction of habits , and manner of wearing their hair , will follow . Which dress , as that of the Masculine mode , is easily fitted to them by the power of their Will and Imagination : as appears from that Story out of Peramatus , of the Indian Monster that was born with fleshy boots , girdle , purse , and other things that are no parts of a man , but his cloathing or utensils ; and this meerly by the Fancy of his Mother , disturb'd and frighted , either in sleep or awake , with some such ugly appearance as that Monster resembled . CHAP. IX . 1. A general account of the mutual entertains of the Genii in the other World. 2. Of their Philosophical and Political Conferences . 3. Of their Religious Exercises . 4. Of the innocent Pastimes and Recreations of the better sort of them . 5. A confirmation thereof from the Conventicles of Witches . 6. Whether the purer Daemons have their times of repast or no. 7. Whence the bad Genii have their food . 8. Of the food and feastings of the better sort of Genii . 1. WE have now accurately enough defined in what form or garb the aerial Genii converse with one another . It remains we consider how they mutually entertain one another in passing away the time . Which is obvious enough to conceive , to those that are not led aside into that blind Labyrinth which the generality of men are kept in , of suspecting that no representation of the state of these Beings is true , that is not so confounded and unintelligible that a man cannot think it sense , unless he wink with the inward eyes of his Minde , and command silence to all his Rational Faculties . But if he will but bethink himself , that the immediate instrument of the Soul in this life is the Spirits , which are very congenerous to the body of Angels ; and that all our passions and conceptions are either suggested from them , or imprest upon them ; he cannot much doubt but that all his Faculties of Reason , Imagination and Affection , for the general , will be in him in the other state as they were here in this : namely , that he will be capable of Love , of Joy , of Grief , of Anger ; that he will be able to imagine , to discourse , to remember , and the rest of such operations as were not proper to the Fabrick of this earthly Body , which is the Officine of Death and Generation . 2. Hence it will follow , that the Souls of men deceaed , and the rest of the aerial Daemons , may administer much content to one another in mutual Conferences concerning the nature of things , whether Moral , Natural , or Metaphysical . For to think that the quitting the earthly Body entitles us to an Omnisciency , is a Fable never enough to be laught at . And Socrates , somewhere in Plato , presages , that he shall continue his old Trade when he comes into the other World ; convincing and confounding the idle and vain-glorious Sophists whereever he went. And by the same reason Platonists , Aristotelians , Stoicks , Epicureans , and whatever other sects and humors are on the Earth , may in likelihood be met with there , so far as that estate will permit ; though they cannot doubt of all things we doubt of here . For these aerial Spirits know that themselves are , and that the Souls of men subsist and act after death , unless such as are too deeply tinctured with Avenroism . But they may doubt whether they will hold out for ever , or whether they will perish at the conflagration of the World , as the Stoicks would have them . It may be also a great controversie amongst them , whether Pythagoras's or Ptolemies Hypothesis be true concerning the Motion of the Earth ; and whether the Stars be so bigge as some define them . For these lower Daemons have no better means then we to assure themselves of the truth or falshood of these Opinions . Besides the discourse of News , of the affairs as well of the Earth as Aire . For the aerial Inhabitants cannot be less active then the terrestrial , nor less busie , either in the performance of some solemn exercises , or in carrying on designs party against party ; and that either more Private or more Publick ; the events of which will fill the aerial Regions with a quick spreading fame of their Actions . To say nothing of prudential conjectures concerning future successes aforehand , and innumerable other entertains of Conference , which would be too long to reckon up , but bear a very near analogy to such as men pass away their time in here . 3. But of all Pleasures , there are none that are comparable to those that proceed from their joynt exercise of Religion and Devotion . For their Bodies surpassing ours so much in tenuity and purity , they must needs be a fitter soil for the Divinest thoughts to spring up in , and the most delicate and most enravishing affections towards their Maker . Which being heightned by sacred Hymns and Songs , sung with voices perfectly imitating the sweet passionate relishes of the sense of their devout minds , must even melt their Souls into Divine Love , and make them swim with joy in God. But these kinds of exercises being so highly rapturous and ecstatical , transporting them beyond the ordinary limits of their Nature , cannot in Reason be thought to be exceeding frequent ; but as a solemn Repast , after which they shall enjoy themselves better for a good space of time after . 4. Wherefore there be other entertainments , which though they be of an inferiour nature to these , yet they farre exceed the greatest pleasure and contentments of this present state . For the Animal life being as essential to the Soul as union with a Body , which she is never free from ; it will follow that there be some fitting gratifications of it in the other World. And none greater can be imagined then Sociableness and Personal complacency , not onely in rational discourses , which is so agreeable to the Philosophical Ingeny , but innocent Pastimes , in which the Musical and Amorous propension may be also recreated . For these three dispositions are the flowr of all the rest , as Plotinus has somewhere noted : And his reception into the other World is set out by Apollo's Oracle , from some such like circumstances as these . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of the meaning of which Verses that the Reader may not quite be deprived , I shall render their sense in this careless paraphrase : Now the blest meetings thou arriv'st unto Of th' airy Genii , where soft winds do blow , Where Friendship , Love , & gentle sweet Desire Fill their thrice-welcom guests with joys entire , Ever supply'd from that immortal spring Whose streams pure Nectar from great Jove doe bring : Whence kind converse and amorous eloquence Warm their chast minds into the highest sense Of Heav'nly Love , whose myst'ries they declare Midst the fresh breathings of the peaceful Aire . And he holds on , naming the happy company the Soul of Plotinus was to associate with , viz. Pythagoras , Plato , and the purer Spirits of the Golden Age , and all such as made up the Chorus of immortal Love and Friendship . These sing , and play , and dance together , reaping the lawful pleasures of the very Animal life , in a far higher degree then we are capable of in this World. For every thing here does as it were tast of the cask , and has some coursness and foulness with it . The sweet motions of the Spirits in the passion of Love can very hardly be commanded off from too near bordering upon the shameful sense of Lust ; the Fabrick of the terrestrial Body almost necessitating them to that deviation . The tenderer Ear cannot but feel the rude thumpings of the wood , and gratings of the rosin , the hoarsness , or some harshness and untunableness or other , in the best consorts of Musical Instruments and Voices . The judicious Eye cannot but espy some considerable defect in either the proportion , colour , or the aire of the face , in the most fam'd and most admired beauties of either Sex : to say nothing of the inconcinnity of their deportment and habits . But in that other state , where the Fancy consults with that first Exemplar of Beauty , Intellectual Love and Vertue , and the Body is wholly obedient to the imagination of the Minde , and will to every Punctilio yield to the impresses of that inward pattern ; nothing there can be found amiss , every touch and stroak of motion and Beauty being conveyed from so judicious a power through so delicate and depurate a Medium . Wherefore they cannot but enravish one anothers Souls , while they are mutual Spectators of the perfect pulcritude of one anothers persons , and comely carriage , of their graceful dancing , their melodious singing and playing , with accents so sweet and soft , as if we should imagine the Aire here of it self to compose Lessons , and send forth Musical sounds without the help of any terrestrial Instrument . These , and such like Pastimes as these , are part of the happiness of the best sort of the aerial Genii . 5. Which the more certain knowledge of what is done amongst the inferiour Daemons will further assure us of . For it is very probable that their Conventicles , into which Witches and Wizzards are admitted , are but a depraved adumbration of the friendly meetings of the superiour Genii . And what Musick , Dancing and Feasting there is in these , the free confession of those Wretches , or fortuitous detection of others , has made manifest to the World , viz. How Humane and Angelical Beauty is transformed there into Bestial Deformity , the chief in the company ordinarily appearing in the Figures of Satyres , Apes , Goats , or such like ugly Animals ; how the comely deportments of Body , into ridiculous gesticulations , perverse postures and antick dances ; and how innocuous love and pure friendship degenerates into the most brutish lust and abominable obscenity that can be imagined : of which I will adde nothing more , having spoke enough of this matter in the Appendix to my Antidote Chap. 12. 6. What is most material for the present , is to consider , whether as the Musick and Dancing of these lower and more deeply-lapsed Daemons , are a distorted imitation of what the higher and more pure Daemons doe in their Regions ; so their Feasting may not be a perverted resemblance of the others Banquetings also : that is to say , it is worth our enquiring into , whether they doe not eat and drink as well as these . For the rich amongst us must have their repast as well as the poor , and Princes feed as well as Prisoners , though there be a great difference in their diet . And I must confess , there is no small difficulty in both , whence the good or bad Genii may have their food ; though it be easy enough to conceive that they may feed and refresh their Vehicles . For supposing they doe vitally actuate some particular portion of the Aire that they drive along with them , which is of a certain extent , it is most natural to conceive , that partly by local motion , and partly by the activity of their thoughts , they set some particles of their Vehicles into a more then usual agitation , which being thus moved , scatter and perspire ; and that so the Vehicle lessens in some measure , and therefore admits of a recruite : which must be either by formal repast , or by drawing in the crude Aire onely , which haply may be enough ; but it being so like it self alwaies , the pleasure will be more flat . Wherefore it is not improbable but that both may have their times of Refection , for pleasure at least , if not necessity ; which will be the greater advantage for the Good , and the more exquisite misery for the Bad , they being punishable in this regard also . 7. But , as I said , the greatest difficulty is to give a rationall account whence the bad Genii have their food , in their execrable feasts , so formally made up into dishes . That the materials of it is a vaporous aire , appears as well from the faintness and emptiness of them that have been entertained at those feasts , as from their forbidding the use of Salt at them , it having a virtue of dissolving of all aqueous substances , as well as hindering their congelation . But how the Aire is moulded up into that form and consistency , it is very hard to conceive : whether it be done by the meer power of Imagination upon their own Vehicles , first dabled in some humidities that are the fittest for their design , which they change into these forms of Viands , and then withdraw , when they have given them such a figure , colour , and consistency , with some small touch of such a sapour or tincture : or whether it be the priviledge of these AErial Creatures , by a sharp Desire and keen Imagination , to pierce the Spirit of Nature , so as to awaken her activity , and engage her to the compleating in a moment , as it were , the full design of their own wishes , but in such matter as the Element they are in is capable of , which is this crude and vaporous Aire ; whence their food must be very dilute and flashie , and rather a mockery then any solid satisfaction and pleasure . 8. But those Superiour Daemons , which inhabit that part of the Aire that no storm nor tempest can reach , need be put to no such shifts , though they may be as able in them as the other . For in the tranquillity of those upper Regions , that Promus-Condus of the Universe , the Spirit of Nature , may silently send forth whole Gardens and Orchards of most delectable fruits and flowers , of an aequilibrious ponderosity to the parts of the Aire they grow in , to whose shape and colours the transparency of these Plants may adde a particular lustre , as we see it is in precious Stones . And the Chymists are never quiet till the heat of their fancy have calcined and vitrified the Earth into a crystal-line pellucidity , conceiting that it will be then a very fine thing indeed , and all that then growes out of it : which desirable Spectacle they may haply enjoy in a more perfect manner , whenever they are admitted into those higher Regions of the Aire . For the very Soile then under them shall be transparent , in which they may trace the very Roots of the Trees of this Superiour Paradise with their eyes , and if it may not offend them , see this opake Earth through it , bounding their sight with such a white splendour as is discovered in the full Moon , with that difference of brightness that will arise from the distinction of Land and Water ; and if they will recreate their palats , may tast of such Fruits , as whose natural juice will vie with their noblest Extractions and Quintessences . For such certainly will they there find the blood of the Grape , the rubie-coloured Cherries , and Nectarines . And if for the compleating of the pleasantness of these habitations , that they may look less like a silent and dead solitude , they meet with Birds & Beasts of curious shapes and colours , the single accents of whose voices are very grateful to the ear , and the varying of their notes perfect musical harmony ; they would doe very kindly to bring us word back of the certainty of these things , and make this more then a Philosophical Conjecture . But that there may be Food and Feasting in those higher aerial Regions , is less doubted by the Platonists ; which makes Maximus Tyrius call the Soul , when she has left the Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the above-cited Oracle of Apollo describes the felicity of that Chorus of immortal Lovers he mentions there , from feasting together with the blessed Genii , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that the Nectar and Ambrosia of the Poets may not be a meer fable . For the Spirit of Nature , which is the immediate instrument of God , may enrich the fruits of these AErial Paradises with such liquors , as being received into the bodies of these purer Daemons , and diffusing it self through their Vehicles , may cause such grateful motions analogical to our tast , and excite such a more then ordinary quickness in their mindes , and benign cheerfulness , that it may far transcend the most delicate Refection that the greatest Epicures could ever invent upon Earth ; and that without all satiety and burdensomeness , it filling them with nothing but Divine Love , Joy , and Devotion . CHAP. X. 1. How hard it is to define any thing concerning the AErial or AEthereal Elysiums . 2. That there is Political order and Lawes amongst these aiery Daemons . 3. That this Chain of Government reaches down from the highest AEthereal Powers through the AErial to the very Inhabitants of the Earth . 4. The great security we live in thereby . 5. How easily detectible and punishable wicked Spirits are by those of their own Tribe . 6. Other reasons of the security we find our selves in from the gross infestations of evil Spirits . 7. What kind of punishments the AErial Officers inflict upon their Malefactours . 1. I Might enlarge my self much on this Subject , by representing the many Concamerations of the AErial and AEthereal Elysiums , depainting them out in all the variety of their Ornaments : but there is no prudence of being lavish of ones pen in a matter so lubricous and Conjectural . Of the bare existence whereof we have no other ground , then that otherwise the greatest part of the Universe by infinite measure , and the most noble , would lye as it were uncultivate , like a desart of Sand , wherein a man can spie neither Plant nor living Creature . Which though it may seem as strange , as if Nature should have restrained all the Varieties she would put forth to one contemptible Mole-hil , and have made all the rest of the Earth one Homogeneal surface of dry clay or stone , on which not one sprig of Grass , much less any Flower or Tree , should grow , nor Bird nor Beast be found once to set their foot thereon : yet the Spirits of us Mortals being too pusillanimous to be able to grapple with such vast Objects , we must resolve to rest either ignorant , or sceptical , in this matter . 2. And therefore let us consider what will more easily fall under our comprehension , and that is the Polity of the aiery Daemons . Concerning which , that in general there is such a thing among them , is the most assuredly true in it self , and of the most use to us to be perswaded of . To know their particular orders and customes is a more needless Curiosity . But that they doe lye under the restraint of Government , is not onely the opinion of the Pythagoreans ( who have even to the nicity of Grammatical Criticisme assigned distinct names to the Law that belongs to these Three distinct ranks of Beings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling the Law that belongs to the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but it is also the easy and obvious suggestion of ordinary Reason , that it must needs be so , and especially amongst the AErial Genii in these lower Regions , they being a mixt rabble of good and bad , wise and foolish , in such a sense as we may say the Inhabitants of the Earth are so , and therefore they must naturally fall under a Government , and submit to Lawes , as well & for the same reasons as Men doe . For otherwise they cannot tolerably subsist , nor enjoy what rights may some way or other appertain to them . For the Souls of men deceased and the Daemons , being endued with corporeal Sense , by Axiome 30. and therefore capable of Pleasure and Pain , and consequently of both Injury and Punishment , it is manifest , that having the use of Reason , they cannot fail to mould themselves into some Political form or other ; and so to be divided into Nations and Provinces , and to have their Officers of State , from the King on his Throne to the very lowest and most abhorred Executioners of Justice . 3. Which invisible Government is not circumscribed within the compass of the aiery Regions , but takes hold also on the Inhabitants of the Earth , as the Government of Men does on several sorts of brute Beasts , and the AEthereal Powers also have a Right and Exercise of Rule over the AErial . Whence nothing can be committed in the World against the more indispensable Laws thereof , but a most severe and inevitable punishment will follow : every Nation , City , Family and Person , being in some manner the Peculium , and therefore in the tutelage , of some invisible Power or other , as I have above intimated . 4. And such Transgressions as are against those Laws without whose observance the Creation could not subsist , we may be assured are punished with Torture intolerable , and infinitely above any Pleasure imaginable the evil Genii can take in doing of those of their own Order , or us Mortals , any mischief . Whence it is manifest that we are as secure from their gross outrages ( such as the firing of our houses , the stealing away our jewels , or more necessary Utensils , murdering our selves or children , destroying our cattel , corn , and other things of the like sort , ) as if they were not in rerum natura . Unless they have some special permission to act , or we our selves enable them by our rash and indiscreet tampering with them , or suffer from the malice of some person that is in league with them . For their greatest liberty of doing mischief is upon that account ; which yet is very much limited , in that all these Actions must pass the consent of a visible person , not hard to be discovered in these unlawful practices , and easy to be punished by the Law of Men. 5. And the AErial Genii can with as much ease inflict punishment on one another , as we Mortals can apprehend , imprison , and punish such as transgress against our Laws . For though these Daemons be invisible to us , yet they are not so to their own Tribe : nor can the activity and subtilty of the Bad over-master the Good Commonwealths-men there , that uphold the Laws better then they are amongst us . Nor may the various Transfiguration of their shapes conceal their persons , no more then the disguises that are used by fraudulent men . For they are as able to discern what is fictitious from what is true and natural amongst themselves , as we are amongst our selves . And every AErial Spirit being part of some Political subdivision , upon any outrage committed , it will be an easy matter to hunt out the Malefactor . No Daemon being able so to transfigure himself , but upon command he will be forced to appear in his natural and usual form , not daring to deny upon examination to what particular Subdivision he belongs . Whence the easy discovery of their miscarriages , and certainty of insupportable torment , will secure the World from all the disorder that some scrupulous wits suspect would arise from this kinde of Creatures , if they were in Being . 6. To which we may adde also , That what we have , is useless to them , and that it is very hard to conceive that there are many Rational Beings so degenerate as to take pleasure in ill , when it is no good to themselves . That Socrates his Aphorism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be in no small measure true in the other World , as well as in this . That all that these evil Spirits desire , may be onely our lapse into as great a degree of Apostasy from God as themselves , and to be full partakers with them of their false Liberty ; as debauched persons in this life love to make Proselytes , and to have respect from their Nurslings in wickedness . And several other Considerations there are that serve for the taking away this Panick fear of the incursations and molestations of these aerial Inhabitants , and might further silence the suspicious Atheist ; which I willingly omit , having said more then enough of this Subject already . See Cap. 3. Sect. 7 , 8. 7. If any be so curious , as to demand what kinde of Punishment this People of the Aire inflict upon their Malefactors , I had rather referre them to the Fancies of Cornelius Agrippa , De Occult. Philosoph . Lib. 3. Cap. 41. then be laught at my self for venturing to descend to such particularities . Amongst other things he names their Incarceration , or confinement to most vile and squalid Habitations . His own words are very significant : Accedunt etiam vilissimorum ac teterrimorum locorum habitacula , ubi AEtnaei ignes , aquarum ingluvies , fulgurum & tonitruorum concussus , terrarum voragines , ubi Regio lucis inops , nec radiorum Solis capax , ignaráque splendoris syderum , perpetuis tenebris & noctis specie caligat . Whence he would make us believe , that the subterraneous caverns of the Earth are made use of for Dungeons for the wicked Daemons to be punished in : as if the several Volcano's , such as AEtna , Vesuvius , Hecla , and many others , especially in America , were so many Prisons or houses of Correction for the unruly Genii . That there is a tedious restraint upon them upon villanies committed , and that intolerable , is without all question ; they being endued with corporeal Sense , and that more quick and passive then ours , and therefore more subject to the highest degrees of torment . So that not onely by incarcerating them , & keeping them in by a watch , in the caverns of burning Mountains , where the heat of those infernal Chambers and the steam of Brimstone cannot but excruciate them exceedingly , but also by commanding them into sundry other Hollows of the ground , noysome by several fumes and vapours , they may torture them in several fashions and degrees , fully proportionable to the greatest crime that is in their power to commit , and farre above what the cruellest Tyranny has inflicted here , either upon the guilty or innocent . But how these Confinements and Torments are inflicted on them , and by what Degrees and Relaxations , is a thing neither easy to determine , nor needful to understand . Wherefore we will surcease from pursuing any further so unprofitable a Subject , and come to the Third general Head we mentioned , which is , What the Moral condition of the Soul is when she has left this Body . CHAP. XI . 1. Three things to be considered before we come to the moral condition of the Soul after death : namely , her Memory of transactions in this life . 2. The peculiar feature and individual Character of her AErial Vehicle . 3. The Retainment of the same Name . 4. How her ill deportment here lays the train of her Misery hereafter . 5. The unspeakable torments of Conscience worse then Death , and not to be avoided by dying . 6. Of the hideous tortures of external sense on them , whose searedness of Conscience may seem to make them uncapable of her Lashes . 7. Of the state of the Souls of the more innocent and conscientious Pagans . 8. Of the natural accruments of After-happiness to the morally good in this life . 9. How the Soul enjoys her actings or sufferings in this Life for an indispensable Cause , when she has passed to the other . 10. That the reason is proportionably the same in things of less consequence . 11. What mischief men may create to themselves in the other world by their Zealous mistakes in this . 12. That though there were no Memory after Death , yet the manner of our Life here may sow the seeds of the Souls future happiness or misery . 1. FOR the better solution of this Question , there is another first in nature to be decided ; namely , Whether the Soul remembers any thing of this Life after Death . For Aristotle and Cardan seem to deny it ; but I doe not remember any reasons in either that will make good their Opinion . But that the contrary is true , appears from what we have already proved Lib. 2. Cap. 11. viz. That the immediate seat of Memory is the Soul her self , and that all Representations with their circumstances are reserved in her , not in the Spirits ( a thing which Vaninus himself cannot deny ) nor in any part of the Body . And that the Spirits are onely a necessary Instrument whereby the Soul works ; which while they are too cool and gross and waterish , Oblivion creeps upon her , in that measure that the Spirits are thus distempered ; but the disease being chased away , and the temper of the Spirits rectified , the Soul forthwith recovers the memory of what things she could not well command before , as being now in a better state of Activity . Whence , by the 33. Axiome , it will follow , that her Memory will be rather more perfect after Death , and Conscience more nimble to excuse or accuse her according to her Deeds here . 2. It is not altogether beside the purpose to take notice also , That the natural and usual Figure of the Souls AErial Vehicle bears a resemblance with the feature of the party in this life ; it being most obvious for the Plastick part ( at the command of the Will to put forth into personal shape ) to fall as near to that in this life as the new state will permit . With which act the Spirit of Nature haply does concurre , as in the figuration of the Foetus ; but with such limits as becomes the AErial Congruity of life , of which we have spoke already : as also how the proper Idea or Figure of every Soul ( though it may deflect something by the power of the Parents Imagination in the act of Conception , or Gestation , yet ) may return more near to its peculiar semblance afterwards , and so be an unconcealable Note of Individuality . 3. We will adde to all this , the Retainment of the same Name which the deceased had here , unless there be some special reason to change it : so that their persons will be as punctually distinguisht and circumscribed as any of ours in this life . All which things , as they are most probable in themselves , that they will thus naturally fall out , so they are very convenient for administration of Justice , and keeping of Order in the other State. 4. These things therefore premised , it will not be hard to conceive how the condition of the Soul after this life depends on her Moral deportment here . For Memory ceasing not , Conscience may very likely awake more furiously then ever ; the Mind becoming a more clear Judge of evil Actions past , then she could be in the Flesh , being now stript of all those circumstances and concurrences of things that kept her off from the opportunity of calling her self to account , or of perceiving the ugliness of her own ways . Besides , there being that communication betwixt the Earth and the Aire , that at least the fame of things will arrive to their cognoscence that have left this life ; the after ill success of their wicked enterprises and unreasonable transactions may arm their tormenting Conscience with new whips and stings , when they shall either hear , or see with their eyes , what they have unjustly built up , to run with shame to ruine , and behold all their designs come to nought , and their fame blasted upon Earth . 5. This is the state of such Souls as are capable of a sense of dislike of their past-actions : and a man would think they need no other punishment then this , if he consider the mighty power of the Minde over her own Vehicle , and how vulnerable it is from her self . These Passions therefore of the Soule that follow an ill Conscience , must needs bring her aiery body into intolerable distempers , worse then Death it self . Nor yet can she die if she would , neither by fire , nor sword , nor any means imaginable ; no not if she should fling her self into the flames of smoaking AEtna . For suppose she could keep her self so long there , as to indure that hideous pain of destroying the vital Congruity of her Vehicle by that sulphureous fire ; she would be no sooner released , but she would catch life again in the Aire , and all the former troubles and vexations would return , besides the overplus of these pangs of Death . For Memory would return , and an ill Conscience would return , and all those busie Furies , those disordered Passions which follow it . And thus it would be , though the Soule should kill her self a thousand and a thousand times ; she could but pain and punish her self , not destroy her self . 6. But if we could suppose some mens Consciences seared in the next state as well as this , ( for certainly there are that make it their business to obliterate all sense of difference of Good and Evil out of their minds ; & hold it to be an high strain of wit ( though it be nothing else but a piece of bestial stupidity ) to think there is no such thing as Vice and Vertue , and that it is a principall part of perfection , to be so degenerate as to act according to this Principle without any remorse at all ; ) these men may seem to have an excellent priviledge in the other world , they being thus armour-proof against all the fiery darts of that domestick Devil : As if the greatest security in the other life were , to have been compleatly wicked in this . But it is not out of the reach of meer Reason and Philosophy to discover , that such bold and impudent wretches as have lost all inward sense of Good and Evil , may there against their wills feel a lash in the outward . For the divine Nemesis is excluded out of no part of the Universe ; and Goodness and Justice , which they contemn here , will be acquainted with them in that other state , whether they will or no ▪ I speak of such course Spirits that can swallow down Murder , Perjury , Extortion , Adultery , Buggery , and the like gross crimes , without the least disgust , and think they have a right to satisfy their own Lust , though it be by never so great injury against their Neighbour . If these men should carry it with impunity , there were really no Providence , and themselves were the truest Prophets and faithfullest Instructers of mankind , divulging the choicest Arcanum they have to impart to them , namely That there is no God. But the case stands quite otherwise . For whether it be by the importunity of them they injure in this life , who may meet with them afterward , as Cardan by way of objection suggests in his Treatise of this Subject ; or whether by a general desertion by all of the other world that are able to protect , ( such Monsters as I describe being haply far less in proportion to the number of the other state , then these here are to this ; ) they will be necessarily exposed to those grim and remorsless Officers of Justice , who are as devoid of all sense of what is good as those that they shall punish . So that their penalty shall be inflicted from such as are of the same principles with themselves , who watch for such booties as these , and when they can catch them , dress them and adorn them according to the multifarious petulancy of their own unaccountable humours ; and taking a speciall pride and pleasure in the making and seeing Creatures miserable , fall upon their prey with all eagerness and alacrity , as the hungry Lions on a condemned malefactour , but with more ferocity and insultation by far . For having more wit , and , if it be possible , less goodness then the Soule they thus assault , they satiate their lascivient cruelty with all manner of abuses and torments they can imagine , giving her onely so much respite as will serve to receive their new inventions with a fresher smart and more distinct pain . Neither can any Reason or Rhetorick prevail with them , no Expostulation , Petition or Submission . For to what purpose can it be , to expostulate about injury and violence with them whos 's deepest reach of wit is to understand this one main Principle , That every ones Lust , when he can act with impunity , is the most sacred and soveraign Law ? Or what can either Petitions or Submissions doe with those who hold it the most contemptible piece of fondness and filliness that is , to be intreated to recede from their own Interest ? And they acknowledging no such thing as Vertue and Vice , make it their onely interest to please themselves in what is agreeable to their own desires : and their main pleasure is , to excruciate and torture , in the most exquisite wayes they can , as many as Opportunity delivers up to their power . And thus we see how , in the other life , the proud conceited Atheist may at last feel the sad inconvenience of his own Practises and Principles . For even those that pleased themselves in helping him forward , while he was in this life , to that high pitch of wickedness , may haply take as much pleasure to see him punisht by those grim Executioners , in the other . Like that sportful cruelty ( which some would appropriate to Nero's person ) of causing the Vestal virgins to be ravisht , and then putting them to death for being so . 7. But this Subject would be too tedious and too Tragical to insist on any longer . Let us cast our eyes therefore upon a more tolerable Object ; and that is The state of the Soul that has , according to the best opportunity she had of knowledge , liv'd vertuously and conscientiously , in what part or Age of the world soever . For though this Moral Innocency amongst the Pagans will not amount to what our Religion calls Salvation ; yet it cannot but be advantageous to them in the other state , according to the several degrees thereof ; they being more or less Happy or Miserable , as they have been more or less Vertuous in this life . For we cannot imagine why God shoud be more harsh to them in the other world then in this , nothing having happened to them to alienate his affection but Death ; which was not in their power to avoid , and looks more like a punishment then a fault : though it be neither to those that are well-meaning and consciencious , and not professed contemners of the wholsome suggestions of the light of Nature , but are lovers of Humanity and Vertue . For to these it is onely an entrance into another life , — Ad amoena vireta Fortunatorum nemorum , sedesque beatas , Which Truth I could not conceal , it being a great prejudice to Divine Providence to think otherwise . For to those that are free , her wayes will seem as unintelligible in overloading the simple with punishment , as in not rewarding the more perfectly righteous and illuminate . For from a fault in either they will be tempted to a misbelief of the whole , and hold no Providence at all . 8. Let there therefore be peculiar priviledges of Morality , every where , to those that pass into the other State. For unless God make a stop on purpose , it will naturally follow , that Memory after Death suggesting nothing but what the Conscience allows of , much Tranquillity of minde must result from thence , and a certain health and beauty of the AErial Vehicle ; also better Company and Converse , and more pleasant Tracts and Regions to inhabit . For what Plotinus speaks of the extreme degrees , Ennead . 4. Lib. 4. Cap. 45. is also true of the intermediate , else Divine Justice would be very maime . For a man , saith he , having once appropriated to himself a pravity of temper , and united with it , is known well what he is ; and according to his nature is thrust forward to what he propends to , both here , and departed hence , and so shall be pulled by the drawings of Nature into a sutable place . But the Good man his Receptions and Communications shall be of another sort , by the drawing as it were of certain hidden strings transposed and pulled by Natures own fingers . So admirable is the power and order of the Universe , all things being carried on in a silent way of Justice , which none can avoid , and which the wicked man has no perception nor understanding of , but is drawn , knowing nothing whither in the Universe he ought to be carried . But the good man both knows and goes whither he ought , and discerns before he departs hence where he must inhabit , and is full of hopes that it shall be with the Gods. This large Paragraph of Plotinus is not without some small Truth in it , if rightly limited and understood ; but seems not to reach at all the Circumstances and accruments of happiness to the Soul in the other State , which will naturally follow her from her transactions in this life . 9. For certainly , according to the several degrees of Benignity of Spirit , and the desire of doing good to mankinde in this life , and the more ample opportunities of doing it , the felicity of the other World is redoubled upon them ; there being so certain communication and entercourse betwixt both . And therefore they that act or suffer deeply in such Causes as God will maintain in the World , and are just and holy at the bottome , ( and there are some Principles that are indispensably such , which Providence has countenanced both by Miracles , the suffrages of the Wisest men in all Ages , and the common voice of Nature ) those that have been the most Heroical Abetters and Promoters of these things in this life , will naturally receive the greater contentment of Minde after it , being conscious to themselves how seriously they have assisted what God will never desert , and that Truth is mighty , and must at last prevail ; which they are better assured of out of the Body , then when they were in it . 10. Nor is this kinde of access of Happiness to be confined onely to our furtherance of what is of the highest and most indispensable consideration here , but in proportion touches all transactions that proceed from a vertuous and good principle , whereof there are several degrees : amongst which those may not be esteemed the meanest that refer to a National good . And therefore those that , out of a natural generosity of Spirit and successful fortitude in Warre , have delivered their Country from bondage , or have been so wise and understanding in Politicks , as to have contrived wholsome Laws for the greater happiness and comfort of the People , while such a Nation prospers and is in being , it cannot but be an accrument of happiness to these so considerable Benefactors , unless we should imagine them less generous and good in the other World , where they have the advantage of being Better . And what I have said in this more notable instance , is in a degree true in things of smaller concernment , which would be infinite to rehearse . But whole Nations , with their Laws and Orders of Men , and Families may fail , and therefore these accessions be cut off ; but he that laies out his pains in this life , for the carrying on such designs as will take place so long as the World endures , and must have a compleat Triumph at last , such a one laies a train for an everlasting advantage in the other World , which , in despite of all the tumblings and turnings of unsetled fortune , will be sure to take effect . 11. But this matter requires Judgement as well as Heat and Forwardness . For pragmatical Ignorance , though accompanied with some measure of Sincerity and well-meaning , may set a-foot such things in the World , or set upon record such either false , or impertinent and unseasonable , Principles , as being made ill use of , may very much prejudice the Cause one desires to promote ; which will be a sad spectacle for them in the other State. For though their simplicity may be pardonable , yet they will not fail to finde the ill effect of their mistake upon themselves . As he that kills a friend in stead of an enemy , though he may satisfy his Conscience that rightly pleads his innocency , yet he cannot avoid the sense of shame and sorrow that naturally follows so mischievous an error . 12. Such accruencies as these there may be to our enjoyments in the other World , from the durable traces of our transactions in this , if we have any Memory of things after Death , as I have already demonstrated that we have . But if we had not , but Aristotles and Cardan's Opinion were true , yet Vertue and Piety will not prove onely useful for this present state . Because according to our living here , we shall hereafter , by a hidden concatenation of Causes , be drawn to a condition answerable to the purity or impurity of our Souls in this life : that silent Nemesis that passes through the whole contexture of the Universe , ever fatally contriving us into such a state as we our selves have fitted our selves for by our accustomary actions . Of so great consequence is it , while we have opportunity , to aspire to the best things . CHAP. XII . 1. What the Spirit of Nature is . 2. Experiments that argue its real Existence ; such as that of two strings tuned Unisons . 3. Sympathetick Cures and Tortures . 4. The Sympathy betwixt the Earthly and Astral Body . 5. Monstrous Births . 6. The Attraction of the Loadstone and Roundness of the Sun and Stars . 1. WE had now quite finished our Discourse , did I not think it convenient to answer a double expectation of the Reader . The one is touching the Spirit of Nature , the other the producing of Objections that may be made against our concluded Assention of the Souls Immortality . For as for the former , I can easily imagine he may well desire a more punctual account of that Principle I have had so often recourse to , then I have hitherto given , and will think it fit that I should somewhere more fully explain what I mean by the terms , and shew him my strongest grounds why I conceive there is any such Being in the World. To hold him therefore no longer in suspence , I shall doe both in this place . The Spirit of Nature therefore , according to that notion I have of it , is , A substance incorporeal , but without Sense and Animadversion , pervading the whole Matter of the Universe , and exercising a plastical power therein according to the sundry predispositions and occasions in the parts it works upon , raising such Phaenomena in the World , by directing the parts of the Matter and their Motion , as cannot be resolved into meer Mechanical powers . This rude Description may serve to convey to any one a conception determinate enough of the nature of the thing . And that it is not a meer Notion , but a real Being , besides what I have occasionally hinted already ( and shall here again confirm by new instances ) there are several other considerations may perswade us . 2. The first whereof shall be concerning those experiments of Sympathetick Pains , Asswagements and Cures , of which there are many Examples , approved by the most scrupulous Pretenders to sobriety and judgment , and of all which I cannot forbear to pronounce , that I suspect them to come to pass by some such power as makes strings that be tuned Unisons ( though on several Instruments ) the one being touched , the other to tremble and move very sensibly , and to cast off a straw or pin or any such small thing laid upon it . Which cannot be resolved into any Mechanical Principle , though some have ingeniously gone about it . For before they attempted to shew the reason , why that string that is not Unison to that which is struck should not leap and move , as it doth that is , they should have demonstrated , that by the meer Vibration of the Aire that which is Unison can be so moved ; for if it could , these Vibrations would not fail to move other Bodies more movable by farre then the string it self that is thus moved . As for example , if one hung loose near the string that is struck a small thred of silk or an hair with some light thing at the end of it , they must needs receive those reciprocal Vibrations that are communicated to the Unison string at a far greater distance , if the meer motion of the material Aire caused the subsultation of the string tuned Unison . Which yet is contrary to experience . Besides that , if it were the meer Vibration of the Aire that caused this tremor in the Unison string , the effect would not be considerable , unless both the strings lay well-nigh in the same Plane , and that the Vibration of the string that is struck be made in that Plane they both lie in . But let the string be struck so as to cut the Plane perpendicularly by its tremulous excursions , or let both the strings be in two several Planes at a good distance above one another , the event is much-what the same , though the Aire cannot rationally be conceived to vibrate backwards and forwards , but well-nigh in the very Planes wherein the strings are moved . All which things do clearly shew , that pure corporeal causes cannot produce this effect : and that therefore we must suppose , that both the strings are united with some one incorporeal Being , which has a different Unity and Activity from Matter , but yet a Sympathy therewith ; which affecting this immaterial Being , makes it affect the Matter in the same manner in another place , where it does symbolize with that other in some predisposition or qualification , as these two strings doe in being tuned Unisons to one another : and this , without sending any particles to the Matter it does thus act upon ; as my thought of moving of my Toe being represented within my Brain , by the power of my Soul I can , without sending Spirits into my Toe , but onely by making use of them that are there , move my Toe as I please , by reason of that Unity and Activity that is peculiar to my Soul as a spiritual substance that pervades my whole Body . Whence I would conclude also , that there is some such Principle as we call the Spirit of Nature , or the Inferiour Soul of the World , into which such Phaenomena as these are to be resolved . 3. And I account Sympathetick Cures , Pains and Asswagements to be such . As for example , when in the use of those Magnetick Remedies , as some call them , they can make the wound dolorously hot or chill at a great distance , or can put it into perfect case , this is not by any agency of emissary Atoms . For these hot Atoms would cool sufficiently in their progress to the party through the frigid aire ; and the cold Atoms , if they could be so active as to dispatch so far , would be warm enough by their journey in the Summer Sun. The inflammations also of the Cowes Udder by the boyling over of the milk into the fire , the scalding of mens entrails at a distance by the burning of their excrements , with other pranks of the like nature , these cannot be rationally resolved into the recourse of the Spirits of Men or Kine mingled with fiery Atoms , and so re-entring the parts thus affected , because the minuteness of those toms argues the suddainness of their extinction , as the smallest wires made red hot soonest cool . To all which you may adde that notable example of the Wines working when the Vines are in the flower , and that this sympathetick effect must be from the Vines of that country from which they came : whence these exhalations of the Vineyards must spread as far as from Spain and the Canaries to England , and by the same reason must reach round about every way as far from the Canaries , besides their journey upwards into the Aire . So that there will be an Hemisphere of vineall Atoms of an incredible extent , unless they part themselves into trains , and march onely to those places whither their Wines are carried . But what corporeal cause can guide them thither ? Which question may be made of other Phaenomena of the like nature . Whence again it will be necessary to establish the Principle I drive at , though the effects were caused by the transmission of Atoms . 4. The notablest examples of this Mundane Sympathy are in histories more uncertain and obscure , and such as , though I have been very credibly informed yet , as I have already declared my self , I dare onely avouch as possible , viz. the Souls of men leaving their Bodies , and appearing in shapes suppose of Cats , Pigeons , Wezels , and sometimes of Men , and that whatever hurt befalls them in these Astral bodies , as the Paracelsians love to call them , the same is inflicted upon their Terrestrial lying in the mean time in their beds or on the ground . As if their Astral bodies be scalded , wounded , have the back broke , the same certainly happens to their Earthly bodies . Which things if they be true , in all likelihood they are to be resolved into this Principle we speak of , and that the Spirit of Nature is snatcht into consent with the imagination of the Soules in these Astral bodies or aiery Vehicles . Which act of imagining must needs be strong in them , it being so set on and assisted by a quick and sharp pain and fright in these scaldings , woundings , and stroaks on the back ; some such thing happening here as in women with child , whose Fancies made keen by a suddain fear , have deprived their children of their arms , yea and of their heads too , as also appears by two remarkable stories Sr. Kenelme Digby relates in his witty and eloquent Discourse of the Cure of Wounds by the powder of Sympathy , besides what we have already recited out of Helmont . See Lib. 2. Cap. 15. Sect. 8 , 9 , 10. 5. Which effects I suppose to be beyond the power of any humane Fancy unassisted by some more forceable Agent ; as also that prodigious birth he mentions of a woman of Carcassona , who by her overmuch sporting and pleasing her self with an Ape while she was with Child , brought forth a Monster exactly of that shape . And if we should conclude with that learned Writer , that it was a real Ape , it is no more wonderfull , nor so much , as that birth of a Crabfish or Lobster we have above mentioned out of Fortunius Licetus ; as we might also other more usual , though no less monstrous births for the wombs of women to bear . Of which the Soul of the Mother cannot be suspected to be the cause , she not so much as being the efformer of her own Foetus , as that judicious Naturalist Dr. Harvey has determined . And if the Mothers Soule could be the efformer of the Foetus , in all reason her Plastick power would be ever particular and specifick as the Soul it self is particular . What remains therefore but the universal Soule of the World or Spirit of Nature that can doe these feats ? who , Vertumnus like , is ready to change his own Activity and the yielding matter into any mode and shape indifferently as occasion engages him , and so to prepare an edifice , at least the more rude stroaks and delineaments thereof , for any specifick Soule whatsoever , and in any place where the Matter will yield to his operations . But the time of the arrival thither of the particular guest it is intended for , though we cannot say how soon it is , yet we may be sure it is not later then a clear discovery of Sensation as well as Vegetation and organization in the Matter . 6. The Attraction of the Load-stone seems to have some affinity with these instances of Sympathy . This mystery Des-Cartes has explained with admirable artifice as to the immediate corporeal causes thereof , to wit , those wreathed particles which he makes to pass certain screw-pores in the Load-stone and Iron . But how the efformation of these particles is above the reach of the meer mechanical powers in Matter , as also the exquisite direction of their motion , whereby they make their peculiar Vortex he describes about the Earth from Pole to Pole , and thread an incrustated Star , passing in a right line in so long a journey as the Diameter thereof without being swung to the sides ; how these things , I say , are beyond the powers of Matter , I have fully enough declared & proved in a large Letter of mine to V. C. and therefore that I may not actum agere , shall forbear speaking any farther thereof in this place . To which you may adde , that meer corporeal motion in Matter , without any other guide , would never so much as produce a round Sun or Star , of which figure notwithstanding Des-Cartes acknowledges them to be . But my reasons why it cannot be effected by the simple Mechanical powers of Matter , I have particularly set down in my Letters to that excellent Philosopher . CHAP. XIII . 1. That the Descent of heavy Bodies argues the existence of the Spirit of Nature , because else they would either hang in the Aire as they are placed , 2. Or would be diverted from a perpendicular as they fall near a Plate of Metall set stooping . 3. That the endeavour of the AEther or Aire from the Centre to the Circumference is not the cause of Gravity , against Mr. Hobbs . 4. A full confutation of Mr. Hobbs his Opinion . 5. An ocular Demonstration of the absurd consequence thereof . 6. An absolute Demonstration that Gravity cannot be the effect of meer Mechanical powers . 7. The Latitude of the operations of the Spirit of Nature , how large and where bounded . 8. The reason of its name . 9. It s grand office of transmitting Souls into rightly-prepared Matter . 1. AND a farther confirmation that I am not mistaken therein , is what we daily here experience upon Earth , which is the descending of heavy Bodies , as we call them . Concerning the motion whereof I agree with Des-Cartes in the assignation of the immediate corporeal cause , to wit , the AEtherial matter , which is so plentifully in the Air over it is in grosser Bodies ; but withall doe vehemently surmise , that there must be some immaterial cause , such as we call the Spirit of Nature or Inferiour Soule of the World , that must direct the motions of the AEtherial particles to act upon these grosser Bodies to drive them towards the Earth . For that surplusage of Agitation of the globular particles of the AEther above what they spend in turning the Earth about , is carried every way indifferently , according to his own concession ; by which motion the drops of liquors are formed into round figures , as he ingeniously concludes . From whence it is apparent , that a bullet of iron , silver or gold placed in the aire is equally assalted on all sides by the occursion of these aethereal particles , and therefore will be moved no more downwards then upwards , but hang in aequilibrio , as a piece of Cork rests on the water , where there is neither winde nor stream , but is equally plaied against by the particles of water on all sides . 3. Nor can the endeavour of the celestial Matter from the centre to the circumference take place here . For besides that Des-Cartes , the profoundest Master of Mechanicks , has declin'd that way himself ( though Mr. Hobbs has taken it up , ) it would follow , that near the Poles of the Earth there would be no descent of heavy Bodies at all , and in the very Clime we live in none perpendicular . To say nothing how this way will not salve the union of that great Water that adheres to the body of the Moon . 6. Adde unto all this , that if the motion of gross Bodies were according to meer Mechanical laws , a Bullet , suppose of Lead or Gold , cast up into the aire , would never descend again , but would persist in a rectilinear motion . For it being farre more solid then so much Aire & AEther put together as would fill its place , and being moved with no less swiftness then that wherewith the Earth is carried about in twenty four hours , it must needs break out in a straight line through the thin aire , and never return again to the Earth , but get away as a Comet does out of a Vortex . And that de facto a Canon Bullet has been shot so high that it never fell back again upon the ground , Des-Cartes does admit of as a true experiment . Of which , for my own part , I can imagine no other unexceptionable reason , but that at a certain distance the Spirit of Nature in some regards leaves the motion of Matter to the pure laws of Mechanicks , but within other bounds checks it , whence it is that the Water does not swill out of the Moon . 7. Now if the pure Mechanick powers in Matter and Corporeal motion will not amount to so simple a Phaenomenon as the falling of a stone to the Earth , how shall we hope they will be the adaequate cause of sundry sorts of Plants and other things , that have farre more artifice and curiosity then the direct descent of a stone to the ground . Nor are we beaten back again by this discovery into that dotage of the confounded Schools , who have indued almost every different Object of our Senses with a distinct Substantial form , and then puzzle themselves with endless scrupulosities about the generation , corruption , and mixtion of them . For I affirm with Des-Cartes , that nothing affects our Senses , but such variations of Matter as are made by difference of Motion , Figure , Situation of parts , &c. but I dissent from him in this , in that I hold it is not meer and pure mechanical motion that causes all these sensible Modifications in Matter , but that many times the immediate Director thereof is this Spirit of Nature ( I speak of ) one and the same every where , and acting alwaies alike upon like occasions , as a clear-minded man and of a solid judgment gives alwaies the same verdict in the same circumstances . For this Spirit of Nature intermedling with the efformation of the Foetus of Animals ( as I have already shewn more then once ) where notwithstanding there seems not so much need , there being in them a more particular Agent for that purpose ; 't is exceeding rational that all Plants and Flowers of all sorts ( in which we have no argument to prove there is any particular Souls ) should be the effects of this Universal Soule of the World. Which Hypothesis , besides that it is most reasonable in it self , according to that ordinary Axiome , Frustra fit per plura quod fieri potest per pauciora , is also very serviceable for the preventing many hard Problems about the Divisibility of the Soules of Plants , their Transmutations into other Species , the growing of Slips , and the like . For there is one Soule ready every where to pursue the advantages of prepared Matter . Which is the common and onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all Plantal appearances , or of whatever other Phaenomena there be , greater or smaller , that exceed the pure Mechanical powers of Matter . We except onely Men and Beasts , who having all of them the capacity of some sort of enjoyments or other , it was fit they should have particular Souls for the multiplying of the sense of those enjoyments which the transcendent Wisdome of the Creatour has contrived . 8. I have now plainly enough set down what I mean by the Spirit of Nature , and sufficiently proved its Existence . Out of what has been said may be easily conceived why I give it this name , it being a Principle that is of so great influence and activity in the Nascency as I may so call it , & Coalescency of things : And this not onely in the production of Plants , with all other Concretions of an inferiour nature , and yet above the meer Mechanical lawes of Matter ; but also in respect of the birth of Animals , whereunto it is preparatory and assistent . I know not whether I may entitle it also to the guidance of Animals in the chiefest of those actions which we usually impute to natural Instinct . Amongst which none so famous as the Birds making their Nests , and particularly the artificial structure of the Martins nests under the arches of Church-windowes . In which there being so notable a design unknown to themselves , and so small a pleasure to present Sense , it looks as if they were actuated by another , inspired and carried away in a natural rapture by this Spirit of Nature to doe they know not what , though it be really a necessary provision and accommodation for laying their Eggs , and hatching their young , in the efformation whereof this Inferiour Soule of the World is so rationally conceived to assist and intermeddle : and therefore may the better be supposed to over-power the Fancy , and make use of the members of the Birds to build these convenient Receptacles , as certain shops to lay up the Matter whereon she intends to work , namely the Eggs of these Birds whom she thus guides in making of their nests . 9. But this argument being too lubricous , I will not much insist upon it . The most notable of those offices that can be assigned to the Spirit of Nature , and that sutably to his name , is the Translocation of the Souls of Beasts into such Matter as is most fitting for them , he being the common Proxenet or Contractor of all natural Matches and Marriages betwixt forms and matter , if we may also speak Metaphors as well as Aristotle , whose Aphorisme it is , that Materia appetit formam ut foemina virum . This Spirit therefore may have not onely the power of directing the motion of Matter at hand , but also of transporting of particular Souls and Spirits in their state of Silence and Inactivity to such Matter as they are in a fitness to catch life in again . Which Transportation or Transmission may very well be at immense distances , the effect of this Sympathy and Coactivity being so great in the working of Wines , as has been above noted , though a thing of less concernment . Whence , to conclude , we may look upon this Spirit of Nature as the great Quarter-master-General of divine Providence , but able alone , without any under-Officers , to lodge every Soule according to her rank and merit whenever she leaves the Body : And would prove a very serviceable Hypothesis for those that fancy the praeexistence of humane Souls ; to declare how they may be conveighed into Bodies here , be they at what distance they will before ; and how Matter haply may be so fitted , that the best of them may be fetcht from the purest aethereal Regions into an humane Body , without serving any long Apprentiship in the intermediate Aire : as also how the Souls of Brutes , though the Earth were made perfectly inept for the life of any Animal , need not lye for ever useless in the Universe . But such speculations as these are of so vast a comprehension and impenetrable obscurity , that I cannot have the confidence to dwell any longer thereon ; especially they not touching so essentially our present designe , and being more fit to fill a volume themseves , then to be comprised within the narrow limits of my now almost-finish'd Discourse . CHAP. XIV . 1. Objections against the Souls Immortality from her condition in Infancy , Old age , Sleep and Sicknesses . 2. Other Objections taken from Experiments that seem to prove her Discerpibility . 3. As also from the seldome appearing of the Souls of the deceased ; 4. And from our natural fear of Death . 5. A Subterfuge of the adverso party , in supposing but one Soule common to all Creatures . 6. An Answer concerning the Littleness of the Soule in Infancy : 7. As also concerning the weakness of her Intellectuals then , and in Old age . 8. That Sleep does not at all argue the Souls Mortality , but rather illustrate her Immortality . 9. An Answer to the Objection from Apoplexies and Catalepsies : 10. As also to that from Madness . 11. That the various depravations of her Intellectual Faculties doe no more argue her Mortality , then the worser Modifications of Matter its natural Annihilability . And why God created Souls sympathizing with Matter . 1. AS for the Objections that are usually made against the Immortality of the Soule ; to propound them all , were both tedious and useless , there being scarce above one in twenty that can appear of any moment to but an indifferent Wit and Judgment . But the greatest difficulties that can be urged I shall bring into play , that the Truth we doe maintain may be the more fully cleared , and the more firmly believed . The most material Objections that I know against the Souls Immortality , are these five . The First is from the consideration of the condition of the Soule in Infancy , and Old age , as also in Madness , Sleep , and Apoplexies . For if we doe but observe the great difference of our Intellectual operations in Infancy and Dotage from what they are when we are in the prime of our years , and how that our Wit grows up by degrees , flourishes for a time , and at last decayes , keeping the same pace with the changes that Age and Years bring into our Body , which observes the same lawes that Flowers and Plants ; what can we suspect , but that the Soule of Man , which is so magnificently spoken of amongst the learned , is nothing else but a Temperature of Body , and that it growes and spreads with it , both in bigness and virtues , and withers and dies as the Body does , or at least that it does wholly depend on the Body in its Operations , and therefore that there is no sense nor perception of any thing after death ? And when the Soule has the best advantage of years , she is not then exempted from those Eclipses of the powers of the Minde that proceed from Sleep , Madness , Apoplexies , and other Diseases of that nature . All which shew her condition , whatever more exalted Wits surmise of her , that she is but a poor mortal and corporeal thing . 2. The Second Objection is taken from such Experiments as are thought to prove the Soule divisible in the grossest sense , that is to say , discerpible into pieces . And it seems a clear case in those more contemptible Animals which are called Insects , especially the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle describes them , and doth acknowledge that being cut into pieces , each segment will have its motion and sense apart to it self . The most notable Instance of this kind is in the Scolopendra , whose parts Aristotle ( Histor. Animal . Lib. 4. Cap. 7. ) affirmes to live a long time divided , and to run backwards and forwards ; and therefore he will have it to look like many living Creatures growing together , rather then one single one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Juvent . & Senect . Cap. 2. But yet he will not afford them the priviledge of Plants , whose Slips will live and grow , being set in the Earth . But the instances that belong to this Objection ascend higher , for they pretend that the parts of perfect Animals will also live asunder . There are two main instances thereof . The one , that of the Eagle Fromondus mentions , whose head being chopt off by an angry Clown , for quarrelling with his dog , the Body flew over the barn near the place of this rude execution . This was done at Fromondus his fathers house : nor is the story improbable , if we consider what ordinarily happens in Pigeons and Ducks , when their heads are cut off . The other instance is , of a Malefactour beheaded at Antwerp , whose head when it had given some few jumps into the crowd , and a Dog fell a licking the blood , caught the Dogs eare in its teeth , and held it so fast , that he being frighted ran away with the mans head hanging at his eare , to the great astonishment and confusion of the people . This was told Fromondus by an eye-witness of the fact . From which two examples they think may be safely inferred , that the Souls of Men , as well as of the more perfect kinde of Brutes , are also discerpible . That example in the same Authour out of Josephus Acosta , if true , yet is finally to this purpose . For the speaking of the sacrificed Captive , when his Heart was cut out , may be a further confirmation indeed that the Brain is the Seat of the Common Sense , but no argument of the Divisibility of the Soule , she remaining at that time entire in the Body , after the cutting out of the Heart , whose office it is to afford Spirits , which were not so far yet dissipated , but that they sufficed for that suddain operation of life . 3. The Third Objection is from the seldome appearāce of the Souls of the deceased . For if they can at all appear , why do they not oftner ? if they never appear , it is a strong suspicion that they are not at all in Being . 4. The Fourth is from the Fear of Death , and an inward down-bearing sense in us at some times , that we are utterly mortal , and that there is nothing to be expected after this life . 5. The Fifth and last is rather a Subterfuge then an Objection , That there is but One Common Soul in all Men and Beasts , that operates according to the variety of Animals and Persons it does actuate and vivificate , bearing a seeming particularity according to the particular pieces of Matter it enforms , but is one in all ; and that this particularity of Body being lost , this particular Man or Beast is lost , and so every living creature is properly and intirely mortal . These are the reallest and most pertinent Objections I could ever meet withall , or can excogitate , concerning the Souls Immortality : to which I shall answer in order . 6. And to the First , which seems to be the shrewdest , I say , that neither the Contractedness of the Soule in Infancy , nor the Weakness of her Intellectual Operations either then or in extream Old age , are sufficient proofs of her Corporeity or Mortality . For what wonder is it that the Soule , faln into this low and fatal condition , where she must submit to the course of Nature , and the lawes of other Animals that are generated here on Earth , should display her self by degrees , from smaller dimensions to the ordinary size of men ; whenas this faculty of contracting and dilating of themselves is in the very essence and notion of all Spirits ? as I have noted already Lib. 1. Cap. 5. So she does but that leisurely and naturally now , being subjected to the lawes of this terrestrial Fate , which she does , exempt from this condition , suddainly and freely : not growing by Juxta-position of parts , or Intromission of Matter , but inlarging of her self with the Body meerly by the dilatation of her own Substance , which is one and the same alwaies . 7. As for the Debility of her Intellectuals in Infancy and Old age , this consideration has less force to evince her a meer corporeal essence then the former , and touches not our Principles at all , who have provided for the very worst surmise concerning the operations of the Minde , in acknowledging them , of my own accord , to depend very intimately on the temper and tenour of the Souls immediate instrument , the Spirits ; which being more torpid and watry in Children and Old men , must needs hinder her in such operations as require another constitution of Spirits then is usually in Age and Childhood : though I will not profess my self absolutely confident , that the Soule cannot act without all dependence on Matter . But if it does not , which is most probable , it must needs follow , that its Operations will keep the lawes of the Body it is united with . Whence it is demonstrable how necessary Purity and Temperance is to preserve and advance a mans Parts . 8. As for Sleep , which the dying Philosopher called the Brother of Death , I doe not see how it argues the Souls Mortality , more then a mans inability to wake again : but rather helps us to conceive , how that though the stounds and agonies of Death seem utterly to take away all the hopes of the Souls living after them ; yet upon a recovery of a quicker Vehicle of Aire , she may suddainly awake into fuller and fresher participation of life then before . But I may answer also , that Sleep being onely the ligation of the outward Senses , and the interception of motion from the external world , argues no more any radical defect of Life and Immortality in the Soul , then the having a mans Sight bounded within the walls of his chamber by Shuts , does argue any blindness in the immured party : who haply is busy reading by candle-light , and that with ease , so small a print as would trouble an ordinary Sight to read it by day . And that the Soule is not perpetually employed in sleep , is very hard for any to demonstrate ; we so often remembring our dreams meerly by occasions , which if they had not occurred , we had never suspected we had dreamed that night . 9. Which Answer , as also the former , is applicable to Apoplexies , Catalepsies , and whatever other Diseases partake of their nature , and witness how nimble the Soule is to act upon the suppeditation of due Matter , and how Life and Sense and Memory and Reason , and all return , upon return of the fitting temper of the Spirits , suitable to that vital Congruity that then is predominant in the Soule . 10. And as for Madness , there are no Apprehensions so frantick but are arguments of the Souls Immortality , not as they are frantick , but as Apprehensions . For Matter cannot apprehend any thing , either wildly or soberly , as I have already sufficiently demonstrated . And it is as irrational for a man to conclude , that the depraved Operations of the Soule argue her Mortality , as that the worser tempers , or figures , or whatever more contemptible modifications there are of Matter , should argue its annihilation by the meer power of Nature ; which no man that understands himself will ever admit . The Soule indeed is indued with several Faculties , and some of them very fatally passive , such as those are that have the nearest commerce with Matter , and are not so absolutely in her own power , but that her levity and mindlesness of the divine light may bring her into subjection to them ; as all are , in too sad a sort , that are incarcerate in this terrestrial Body , but some have better luck then other some in this wild and audacious ramble from a more secure state . Of which Apostasy if there be some that are made more tragick examples then others of their stragling from their soveraign Happiness , it is but a merciful admonition of the danger we all have incurr'd , by being where we are ; and very few so wel escaped , but that if they could examine their Desires , Designs , and Transactions here , by that Truth they were once masters of , they would very freely confess , that the mistakes and errours of their life are not inferiour to , but of worse consequence then , those of natural Fools and Mad-men , whom all either hoot at for their folly , or else lament their misery . And questionless the Souls of Men , if they were once reduced to that sobriety they are capable of , would be as much ashamed of such Desires and Notions they are now wholly engaged in , as any mad-man , reduced to his right Senses , is of those freaks he played when he was out of his wits . 11. But the variety of degrees , or kindes of depravation in the Intellective faculties of the Soule , her Substance being indiscerpible , cannot at all argue her Mortality , no more then the different modifications of Matter the Annihilability thereof , as I have already intimated . Nor need a man trouble himself how there should be such a Sympathy betwixt Body and Soule , when it is so demonstrable that there is . For it is sufficient to consider , that it is their immediate nature so to be by the will and ordinance of Him that has made all things . And that if Matter has no Sense nor Cogitation it self , as we have demonstrated it has not , it had been in vain , if God had not put forth into Being that Order of immaterial Creatures which we call Souls , vitally unitable with the Matter : Which therefore , according to the several modifications thereof , will necessarily have a different effect upon the Soule , the Soule abiding still as unperishable as the Matter that is more mutable then she . For the Matter is dissipable , but she utterly indiscerpible . CHAP. XV. 1. An Answer to the experiment of the Scolopendra cut into pieces . 2. And to the flying of an headless Eagle over a barn , as also to that of the Malefactours head biteing a Dog by the eare . 3. A superaddition of a difficulty concerning Monsters born with two or more Heads and but one Body and Heart . 4. A solution of the difficulty . 5. An answer touching the seldome appearing of the Souls of the deceased : 6. As also concerning the fear of Death ; 7. And a down-bearing sense that sometimes so forcibly obtrudes upon us the belief of the Souls Mortality . 8. Of the Tragical Pompe and dreadful Praeludes of Death , with some corroborative Considerations against such sad spectacles . 9. That there is nothing really sad and miserable in the Universe , unless to the wicked and impious . 1. NOR doe those Instances in the second Objection prove any thing to the contrary , as if the Soule it self were really divisible . The most forcible Example is that of the Scolopendra , the motion of the divided parts being so quick and nimble , and so lasting . But it is easy to conceive , that the activity of the Spirits in the Mechanical conformation of the pieces of that Insect , till motion has dissipated them , will as necessarily make them run up and down , as Gunpowder in a squib will cause its motion . And therefore the Soule of the Scolopendra will be but in one of those Segments , and uncertain in which , but likely according as the Segments be made . For cut a Wasps head off from the Body , the Soule retires out of the head into the Body ; but cut her in the wast , leaving the upper part of the Body to the head , the Soule then retires into that forepart of the Wasp . And therefore it is no wonder that the head being cut off , the Body of the Wasp will fly and flutter so long , the Soule being still in it , and haply conferring to the direction of the Spirits for motion , not out of Sense , but from custome or nature : as we walk not thinking of it , or play of the Lute though our minde be running on something else , as I have noted before . But when the wast is left to the head , it is less wonder , for then the Animal may not be destitute of sense and fancy , to conveigh the Spirits to move the wings . 2. The former case will fit that of the headless Eagle that flew over the Barn. But the mans head that catcht the Dog by the ear would have more difficulty in it ( it not seeming so perfectly referrible to the latter case of the Wasp ) did not we consider how hard the teeth will set in a swoon . As this Head therefore was gasping while the Dog was licking the blood thereof , his ear chanced to dangle into the mouth of it , which closing together as the ear hung into it , pinched it so fast that it could not fall off . Besides it is not altogether improbable , especially considering that some men die upwards , and some downwards , that the Soul may , as it happens , sometimes retire into the Head , and sometimes into the Body , in these decollations , according as they are more or less replenisht with Spirits , and by the lusty jumping of this Head , it should seem it was very full of them . Many such things as these also may happen by the activity of the Spirit of Nature , who , its like , may be as busy in the ruines of Animals , while the Spirits last , as it is in the fluid rudiments of them when they are generated . But the former answers being sufficient , it is needless to enlarge our selves upon this new Theme . 3. To this second Objection might have been added such monstrous births , as seem to imply the Perceptive part of the Soul divided actually into two or more parts . For Aristotle seems expresly to affirm , De Generat . Animal . Lib. 4. Cap. 4. that that monstrous birth that has two hearts is two Animals , but that which has but one heart is but one . From whence it will follow that there is but one Soul also in that one-hearted Monster , though it have two or more heads ; whence it is also evident , that the Perceptive part of that one Soule must be actually divided into two or more . This opinion of Aristotle Sennertus subscribes to , and therefore conceives that that monstrous child that was borne at Emmaus , in Theodosius his time , with two heads and two hearts , was two persons ; but that other borne Anno 1531. with two heads & but one heart , who lived till he was a man , was but one person . Which he conceives appears the plainer , in that both the heads professed their agreement perpetually to the same actions , in that they had the same appetite , the same hunger and thirst , spoke alike , had the same desire to lye with their wife , and of all other acts of exonerating nature . But for that other that had two hearts , and was divided to the Navel , there was not this identity of affection and desire , but sometimes one would have a mind to a thing , and sometimes another , sometimes they would play with one another , and sometimes fight . See Sennert . Epitom . Scient . Natural . Lib. 6. Cap. 1. 4. But I answer , and first to Aristotles authority , that he does not so confidently assert , that every Monster that has but one heart is but one Animal . For his words run thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where he onely speaks hypothetically , not peremptorily , that the Heart is that part where the first Principle of life is , and from which the rest of life in Soul or Body is to be derived . For indeed he makes it elswhere the seat of Common Sense , but that it is a mistake we have already demonstrated , and himself seems not confident of his own Opinion ; and therefore we may with the less offence decline it , and affirm ( and that without all hesitancy ) that a Monster is either one or more Animals according to the number of the heads of it , and that there are as many distinct Souls as there are heads in a monstrous Birth . But from the heads downwards the Body being but one , and the heart but one , that there must needs be a wonderful exact concord in the sense of affections in these heads , they having their Blood and Spirits from one fountain , and one common seat of their passions and desires . But questionless whenever one head winked , he could not then see by the eyes of the other ; or if one had pricked one of these heads , the other would not have felt it : though whatever was inflicted below , it is likely they both felt alike , both the Souls equally acting the Body of this Monster , but the heads being actuated by them onely in several . Which is a sufficient answer to Sennertus . 5. The weakness of the third Objection is manifest , in that it takes away the Existence of all Spirits , as well as the Souls of the deceased . Of whose Being notwithstanding none can doubt that are not dotingly incredulous . We say therefore that the Souls of men , being in the same condition that other Spirits are , appear sometimes , though but seldome . The cause in both being , partly the difficulty of bringing their Vehicles to an unnatural consistency , and partly they having no occasion so to doe , and lastly it being not permitted to them to doe as they please , or to be where they have a minde to be . 6. As for the Fear of Death , and that down-bearing sense that sometimes so uncontroulably suggests to us that we are wholly mortal : To the first I answer , that it is a necessary result of our union with the Body , and if we should admit it one of the imperfections or infirmities we contract by being in this state , it were a solid Answer . And therefore this fear and presage of ill in Death is no argument that there is any ill in it , nor any more to be heeded then the predictions of any fanatical fellow that will pretend to prophecie . But besides this , it is fitting that there should be in us this fear and abhorrency , to make us keep this station Providence has plac't us in ; otherwise every little pet would invite us to pack our selves out of this World , and try our fortunes in the other , and so leave the Earth to be inhabited onely by Beasts , whenas it is to be ordered and cultivated by Men. 7. To the second I answer , that such peremptory conclusions are nothing but the impostures of Melancholy , or some other dull and fulsome distempers of blood that corrupt the Imagination ; but that Fancy proves nothing , by Axiome 4. And that though the Soul enthroned in her AEthereal Vehicle be a very magnificent thing , full of Divine Love , Majesty and Tranquillity ; yet in this present state she is inclogg'd and accloy'd with the foulness and darkness of this Terrestrial Body , she is subject to many fears and jealousies , and other disturbing passions , whose Objects though but a mockery , yet are a real disquiet to her minde in this her Captivity and Imprisonment . Which condition of hers is lively set out by that incomparable Poet and Platonist , AEneid . 6. where , comparing that more free and pure state of our Souls in their celestial or fiery Vehicles with their restraint in this earthly Dungeon , he makes this short and true description of the whole matter . Igneus est ollis , vigor , & coelestis origo Seminibus ; quantū non noxia corpora tardant , Terrenique hebetant artus , moribundáque membra : Hinc metuunt , cupiúntque , dolent , gaudéntque , nec auras Respiciunt , claust tenebris & carcere caeco . To this sense , A fiery vigour from an heavenly source Is in these seeds , so far as the dull force Of noxious Bodies does not them retard , In heavy earth and dying limbs imbar'd . Hence , fool'd with fears , foul lusts , sharp grief , vain joy , In this dark Gaol they low and groveling lie , Nor with one glance of their oblivious minde Look back to that free Aire they left behinde . This is the sad estate of the more deeply-lapsed Souls upon Earth ; who are so wholly mastered by the motions of the Body , that they are carried headlong into an assent to all the suggestions and imaginations that it so confidently obtrudes upon them ; of which that of our mortality is not the weakest . But such melancholy fancies , that would beare us down so peremptorily that we are utterly extinct in death , are no more argument thereof , then those of them that have been perswaded they were dead already , while they were alive ; and therefore would not eat , because they thought the dead never take any repast , till they were cheated into an appetite , by seeing some of their friends disguised in winding-sheets feed heartily at the table , whose example then they thought fit to follow , and so were kept alive . 8. I cannot but confess that the Tragick pomp and preparation to dying , that layes wast the operations of the minde , putting her into fits of dotage or fury , making the very visage look ghastly and distracted , and at the best sadly pale and consumed , as if Life and Soule were even almost quite extinct , cannot but imprint strange impressions even upon the stoutest minde , and raise suspicions that all is lost in so great a change . But the Knowing and Benign Spirit though he may flow in tears at so dismal a Spectacle , yet it does not at all suppress his hope and confidence of the Souls safe passage into the other world ; and is no otherwise moved then the more passionate Spectatours of some cunningly-contrived Tragedy , where persons whose either Vertue , or misfortunes , or both , have wonne the affection of the beholders , are at last seen wallowing in their blood , and after some horrid groans and gasps , lye stretcht stark dead upon the stage : but being once drawn off , find themselves well and alive , and are ready to tast a cup of wine with their friends in the attiring room , to solace themselves really , after their fictitious pangs of death , and leave the easy-natur'd multitude to indulge to their soft passions for an evil that never befell them . 9. The fear and abhorrency therefore we have of Death , and the sorrow that accompanies it , is no argument but that we may live after it , and are but due affections for those that are to be spectatours of the great Tragick-Comedy of the World ; the whole plot whereof being contrived by infinite Wisdome and Goodness , we cannot but surmise that the most sad representations are but a shew , but the delight real to such as are not wicked and impious ; and that what the ignorant call Evil in this Universe is but as the shadowy stroaks in a fair picture , or the mournful notes in Musick , by which the beauty of the one is more lively and express , and the melody of the other more pleasing and melting . CHAP. XVI . 1. That that which we properly are is both Sensitive and Intellectual . 2. What is the true notion of a Soul being One. 3. That if there be but One Soule in the world , it is both Rational and Sensitive . 4. The most favourable representation of their Opinion that hold but One. 5. A confutation of the foregoing representation . 6. A Reply to the confutation . 7. An answer to the Reply . 8. That the Soule of Man is not properly any Ray either of God or the Soule of the World. 9. And yet if she were so , it would be no prejudice to her Immortality : whence the folly of Pomponatius is noted . 10. A further animadversion upon Pomponatius his folly , in admitting a certain number of remote Intelligencies , and denying Particular Immaterial Substances in Men and Brutes . 1. AS for the last Objection , or rather Subterfuge , of such as have no minde to finde their Souls immortal , pretending indeed they have none distinct from that one Universal Soule of the World , whereby notwithstanding they acknowledge that the operations we are conscious to our selves of , of Reason and other Faculties , cannot be without one ; we shall easily discover either the falsness or unserviceableness of this conceit for their design , who would so fain slink out of Being , after the mad freaks they have played in this Life . For it is manifestly true , that a man is most properly that , whatever it is , that animadverts in him ; for that is such an operation that no Being but himself can doe it for him . And that which animadverts in us does not onely perceive and take notice of its Intellectual and Rational operations , but of all Sensations whatsoever that we are conscious of , whether they terminate in our Body or on some outward Object . From whence it is plain , that That which we are is both Sensitive and Intellectual . 2. Now if we rightly consider what is comprehended in the true and usual notion of the Unity of a Soule , it is very manifest that the Animadversive thereof is but one , and that there is no Sensation nor Perception of any kinde in the Soule , but what is communicated to and perceived by the whole Animadversive . 3. Which things being premised , it necessarily follows , that if there be but one Soule in the World , that Soule is both Rational and Sensitive , and that there cannot be any Pain , Pleasure or Speculation , in one mans Soule , but the same would be in all , nay that a man cannot lash a Dog , or spur a Horse , but himself would feel the smart of it : which is flatly against all experience , and therefore palpably false . Of this wilde Supposition I have spoken so fully in my Poems , that I need adde nothing here in this place , having sufficiently confuted it there . 4. But not to cut them so very short , let us imagine the most favourable contrivance of their opinion we can , and conceit that though this Soule of the World be of it self every where alike , and that the Animadversive faculty is in it all in like vigour ; yet it being engaged in severally-tempered Bodies , Animadversion is confin'd to that part of Matter onely which it actuates , and is stupid and unsensible of all other operations , whether Sensitive or Intellectual , that are transacted by her without , in other persons : a thing very hard to conceive , and quite repugnant to the Idea of the Unity of a Soule , not to be conscious to her self of her own perceptions . But let it pass for a possibility , and let us suppose that one part of the Soule of the World informs one man , and another another , or at least some vital Ray there , yet notwithstanding , this opinion will be incumbred with very harsh difficulties . For if several parts of the Soul of the World inform several parts of the Matter , when a man changes his place , he either tears one part of the Soul of the World from another , or else changes Souls every step ; and therefore it is a wonder that he changes not his Wits too , and loses his Memory . Unless they will say that every part of the Soul of the World , upon the application of a new Body , acts just so in it as that part acted which it left , if there be no change or alteration thereof : whence every part of the Soul of the World will have the self-same Thoughts , Errours , Truths , Remembrances , Pains , Pleasures , that the part had the Body newly left . So that a man shall always fancy it is himself , whereever he goes , though this self be nothing but the Soul of the World acting in such a particular Body , and retaining and renewing to her self the Memory of all Accidents , Impressions , Motions and Cogitations , she had the perception of in this particular piece of organized Matter . This is the most advantageous representation of this Opinion that can possibly be excogitated . But I leave it to those that love to amuse themselves in such mysteries , to try if they can make any good sense of it . 5. And he that can fancy it as a thing possible , I would demand of him , upon this supposition , who himself is ; and he cannot deny but that he is a Being Perceptive and Animadversive , which the Body is not , and therefore that himself is not the Body ; wherefore he is that in him which is properly called Soul : But not its Operations , for the former reason ; because they perceive nothing , but the Soul perceives them in exerting them : nor the Faculties , for they perceive not one anothers Operations ; but that which is a mans Self perceives them all : Wherefore he must say he is the Soul ; and there being but one Soul in the World , he must be forc'd to vaunt himself to be the Soul of the World. But this boasting must suddainly fall again , if he but consider that the Soul of the World will be every mans personal Ipseity as well as his ; whence every one man will be all men , and all men but one Individual man : which is a perfect contradiction to all the Laws of Metaphysicks and Logick . 6. But reminded of these inconveniences , he will pronounce more cautiously , and affirm that he is not the Soul of the World at large , but onely so far forth as she expedites or exerts her self into the Sense and Remembrance of all those Notions or Impresses that happen to her , whereever she is joyned with his Body ; but that so soon as this Body of his is dissipated and dissolved , that she will no longer raise any such determinate Thoughts or Senses that referre to that Union , and that so the Memory of such Actions , Notions and Impressions , that were held together in relation to a particular Body , being lost and laid aside upon the failing of the Body to which they did referre , this Ipseity or Personality which consisted mainly in this , does necessarily perish in death . This certainly is that ( if they know their own meaning ) which many Libertines would have , who are afraid to meet themselves in the other World , for fear they should quarrel with themselves there for their transactions in this . And it is the handsomest Hypothesis that they can frame in favour of themselves , and farre beyond that dull conceit , That there is nothing but meer Matter in the World ; which is infinitely more lyable to confutation . 7. And yet this is too scant a covering to shelter them and secure them from the sad after-claps they may justly suspect in the other life . For first , it is necessary for them to confess that they have in this life as particular and proper sense of Torment , of Pleasure , of Peace , and Pangs of Conscience , and of other impressions , as if they had an individual Soul of their own distinct from that of the World , and from every ones else ; and that if there be any Daemons or Genii , as certainly there are , that it is so with them too . We have also demonstrated , that all Sense and Perception is immediately excited in the Soul by the Spirits ; wherefore with what confidence can they promise themselves that the death of this earthly Body will quite obliterate all the tracts of their Being here on earth ? whenas the subtiler ruines thereof , in all likelihood , may determine the Thoughts of the Soul of the World to the same tenour as before , and draw from her the memory of all the Transactions of this life , and make her exercise her judgement upon them , and cause her to contrive the most vital exhalations of the terrestrial Body into an aerial Vehicle , of like nature with the ferment of these material rudiments of life , saved out of the ruines of death . For any slight touch is enough to engage her to perfect the whole Scene , and so a man shall be represented to himself and others in the other state , whether he will or no ; and have as distinct a personal Ipseity there as he had in this life . Whence it is plain , that this false Hypothesis , That we are nothing but the Soul of the World acting in our Bodies , will not serve their turns at all that would have it so ; nor secure them from future danger , though it were admitted to be true . But I have demonstrated it false already , from the notion of the Unity of a Soul. Of the truth of which Demonstration we shall be the better assured , if we consider that the subtile Elements , which are the immediate conveyers of Perceptions in our Souls , are continued throughout in the Soul of the World , and insinuate into all living Creatures . So that the Soul of the World will be necessarily informed in every one , what she thinks or feels every where , if she be the onely Soul that actuates every Animal upon Earth . 8. That other conceit , of our Souls being a Vital Ray of the Soul of the World , may gain much countenance by expressions in ancient Authors that seem to favour the Opinion : as that of Epictetus , who saith that the Souls of men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Philo calls the Minde of Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Trismegist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All which expressions make the Soul of man a Ray or Beam of the Soul of the World or of God. But we are to take notice that they are but Metaphorical phrases , and that what is understood thereby , is , that there is an emanation of a secondary substance from the several parts of the Soul of the World , resembling the Rayes of the Sun. Which way of conception , though it be more easy then the other , yet it has difficulties enough . For this Vital Ray must have some head from whence it is stretched , and so the Body would be like a Bird in a string , which would be drawn to a great length when one takes long voyages , suppose to the East or West Indies . Or if you will not have it a linear Ray , but an Orb of particular life ; every such particular Orb must be hugely vast , that the Body may not travel out of the reach of the Soul. Besides , this Orb will strike through other Bodies as well as its own , and its own be in several parts of it ; which are such incongruities and inconcinnities as are very harsh and unpleasing to our Rational faculties . Wherefore that notion is infinitely more neat and safe , that proportions the Soul to the dimensions of the Body , and makes her independent on any thing but the Will of her Creator ; in which respect of dependence she may be said to be a Ray of him , as the rest of the Creation also ; but in no other sense that I know of , unless of likeness and similitude , she being the Image of God , as the Rays of Light are of the Sun. 9. But let every particular Soul be so many Rayes of the Soul of the World , what gain they by this , whenas these Rayes may be as capable of all the several congruities of life , as the Soul is in that sense we have described ? and therefore Personality , Memory and Conscience will as surely return or continue in the other state , according to this Hypothesis , as the other more usual one . Which also discovers the great folly of Pomponatius ( and of as many as are of the same leven with him ) who indeed is so modest and judicious as not to deny Apparitions , but attributes all to the influence of the Stars , or rather the Intelligencies of the Celestial Orbs. For they giving life and animation to brute Animals , why may they not also , upon occasion , animate and actuate the Aire into shape and form , even to the making of them speak and discourse one shape with another ? For so Pomponatius argues in his Book of the Immortality of the Soul , from Aquinas his concession , that Angels and Souls separate may figure the Aire into shape , and speak through it ; Quare igitur Intelligentiae moventes corpora coelestia haec facere non possunt cum suis instrumentis quae tot ac tanta possunt quae faciunt Psittacos , Picos , Corvos & Merulas , loqui ? And a little after , he plainly reasons from the power the Intelligencies have of generating Animals , that it is not at all strange that they should raise such kinde of Apparitions as are recorded in History . But if these Celestial Intelligencies be confined to their own Orbs , so as that no secondary Essence reach these inferiour Regions , it is impossible to conceive how they can actuate the Matter here below . But if there be any such essential emanations from them , whereby they actuate the Matter into these living Species we see in the World , of Men and Brutes ; nothing hinders but the same emanations remaining , may actuate the Aire when this earthly fabrick fails , and retain the memory of things transacted in this life , and that still our Personality will be conserved as perfect and distinct as it was here . 10. But this conceit of Pomponatius is farre more foolish then theirs that make onely one Anima Mundi that passes through all the Matter of the World , and is present in every place , to doe all feats that there are to be done . But to acknowledge so many several Intellectual Beings as there be fancied Celestial Orbs , and to scruple , or rather to seem confident , that there are not so many particular Souls as there be Men here on Earth , is nothing but Humour and Madness . For it is as rational to acknowledge eight hundred thousand Myriads of Intellectual and Immaterial Beings , really distinct from one another , as eight ; and an infinite number , as but one , that could not create the Matter of the World. For then two Substances , wholly independent on one another , would be granted , as also the Infinite parts of Matter that have no dependence one on the other . Why may not there be therefore infinite numbers of Spirits or Souls that have as little dependence one on another , as well as there should be eight Intelligencies ? whenas the motions and operations of every Animal are a more certain argument of an Immaterial Being residing there , then the motions of the Heavens of any distinct Intelligencies in their Orbs , if they could be granted to have any : And it is no stranger a thing to conceive an Infinite multitude of Immaterial , as well as Material , Essences , independent on one another , then but two , namely the Matter and the Soule of the World. But if there be so excellent a principle existent as can create Beings , as certainly there is ; we are still the more assured that there are such multitudes of spiritual Essences , surviving all the chances of this present life , as the most sober and knowing men in all Ages have professed there are . CHAP. XVII . 1. That the Authour having safely conducted the Soule into her AErial condition through the dangers of Death , might well be excused from attending her any further . 2. What reasons urge him to consider what fates may befall her afterwards . 3. Three hazzards the Soule runs after this life , whereby she may again become obnoxious to death , according to the opinion of some . 4. That the aerial Genii are mortal , confirmed by three testimonies . 5. The one from the Vision of Facius Cardanus , in which the Spirits that appeared to him profest themselves mortal . 6. The time they stayed with him , and the matters they disputed of . 7. What credit Hieronymus Cardanus gives to his Fathers Vision . 8. The other testimony out of Plutarch , concerning the Death of the great God Pan. 9. The third and last of Hesiod , whose opinion Plutarch has polisht and refined . 10. An Enumeration of the several Paradoxes contained in Facius Cardanus his Vision . 11. What must be the sense of the third Paradox , if those AErial Speculatours spake as they thought . 12. Another Hypothesis to the same purpose . 13. The craft of these Daemons , in shuffling in poysonous errour amongst solid Truths . 14. What makes the story of the death of Pan less to the present matter , with an addition of Demetrius his observations touching the Sacred Islands neare Britain . 15. That Hesiod his opinion is the most unexceptionable , and that the harshness therein is but seeming , not real . 16. That the AEthereal Vehicle instates the Soule in a condition of perfect Immortality . 17. That there is no internal impediment to those that are Heroically good , but that they may attain an everlasting happiness after Death . 1. WE have now , maugre all the oppositions and Objections made to the contrary , safely conducted the Soule into the other state , and installed her into the same condition with the AErial Genii . I might be very well excused , if I took leave of her here , and committed her to that fortune that attends those of the Invisible World : it being more seasonable for them that are there , to meditate and prefigure in their mindes all futurities belonging to them , then for us that are on this side the passage . It is enough that I have demonstrated , that neither the Essence nor Operations of the Soule are extinct by Death ; but that they either not intermit , or suddainly revive upon the recovery of her aiery Body . 2. But seeing that those that take any pleasure at all in thinking of these things , can seldome command the ranging of their thoughts within what compass they please , and that it is obvious for them to doubt whether the Soule can be secure of her permanency in life in the other world , ( it implying no contradiction , That her Vital Congruity , appropriate to this or that Element , may either of it self expire , or that she may by some carelesness debilitate one Congruity , and awaken another , in some measure , and so make her self obnoxious to Fate ; ) we cannot but think it in a manner necessary to extricate such difficulties as these , that we may not seem in this after-game to loose all we won in the former ; and make men suspect that the Soule is not at all immortal , if her Immortality will not secure her against all future fates . 3. To which she seems liable upon three accounts . The one we have named already , and respects an intrinsecal Principle , the Periodical terms of her Vital Congruity , or else the Levity and Miscarriage of her own Will. Which obnoxiousness of hers is still more fully argued from what is affirmed of the AErial Genii ( whose companion and fellow-Citizen she is ) whom sundry Philosophers assert to be Mortal . The other two hazards she runs are from without , to wit , the Conflagration of the World , and the Extinction of the Sun. 4. That the AErial Genii are mortal , three main Testimonies are alledged for it . The Vision of Facius Cardanus , the Death of the great God Pan , in Plutarch , and the Opinion of Hesiod . I will set them all down fully , as I finde them , and then answer to them . The Vision of Facius Cardanus is punctually recited by his son Hieronymus in his De Subtilitate Lib. 19. in this manner . 5. That his Father Facius Cardanus , who confessed that he had the society of a familiar Spirit for about thirty years together , told him this following Story often when he was alive , and after his death he found the exact relation of it committed to writing , which was this . The 13. day of August 1491. after I had done my holy things , at the 20. houre of the day , there appeared to me , after their usual manner , seven men cloathed in silk garments , with cloaks after the Greek mode , with purple stockins and crimson Cassocks , red and shining on their breasts ; nor were they all thus clad , but onely two of them who were the chief . On the ruddier and taller of these two other two waited , but the less and paler had three attendants ; so that they made up seven in all . They were about fourty years of age , but lookt as if they had not reacht thirty . When they were asked who they were , they answered that they were Homines aerii , AErial Men , who are born and die as we ; but that their life is much longer then ours , as reaching to 300. years . Being asked concerning the Immortality of our Souls , they answered , Nihil quod cuique proprium esset superesse , That they were of a nearer affinity with the Divi then we ; but yet infinitely different from them : and that their happiness or misery as much transcended ours , as ours does the brute Beasts . That they knew all things that are hid , whether Monies or Books . And that the lowest sort of them were the Genii of the best and noblest men , as the basest men are the trainers up of the best sort of Dogs . That the tenuity of their Bodies was such , that they can doe us neither good nor hurt , saving in what they may be able to doe by Spectres and Terrours , and impartment of Knowledge . That they were both publick Professors in an Academy , and that he of the lesser stature had 300. disciples , the other 200. Cardan's Father further asking them why they would not reveal such treasures as they knew unto men ; they answered , that there was a special law against it , upon a very grievous penalty . 6. These aerial Inhabitants stai'd at least three hours with Facius Cardanus , disputing and arguing of sundry things , amongst which one was the Original of the World. The taller denied that God made the world ab aeterno : the lesser affirmed that he so created it every moment , that if he should desist but one moment , it would perish . Whereupon the othèr cited some things out of the Disputations of Avenroes , which Book was not yet extant , and named several other Treatises , part whereof are known , part not , which were all of Avenroes his writing , and withall did openly profess himself to be an Avenroist . 7. The record of this Apparition Cardan found amongst his Fathers Papers , but seems unwilling to determine whether it be a true history or a Fable , but disputes against it in such a shuffling manner , as if he was perswaded it were true , and had a mind that others should think it so . I am sure he most-what steers his course in his Metaphysical adventures according to this Cynosura , which is no obscure indication of his assent and belief . 8. That of the Death of the great God Pan , you may read in Plutarch in his De defectu Oraculorum ; where Philippus , for the proof of the Mortality of Daemons , recites a Story which he heard from one AEmilianus a Roman , & one that was remov'd far enough from all either stupidity or vanity : How his Father Epitherses being shipt for Italy , in the evening , near the Echinades , the winde failed them ; and their Ship being carried by an uncertain course upon the Island Paxae , that most of the Passengers being waken , many of them drinking merrily after Supper , there was a voice suddainly heard from the Island , which called to Thamus by name , who was an AEgyptian by birth , and the Pilot of the Ship : which the Passengers much wondred at , few of them having taken notice of the Pilots name before . He was twice called to before he gave any sign that he attended to the voice , but after giving express attention , a clear and distinct voice was heard from the Island , uttering these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The company was much astonisht at the hearing of the voice : and after much debate amongst themselves , Thamus resolved that , if the wind blew fair , he would sail by and say nothing ; but if they were becalmed there , he would doe his Message : and therefore they being becalmed when they came to Palodes , neither winde nor tide carrying them on , Thamus looking out of the poop of the Ship toward the shore , delivered his Message , telling them that the great Pan was dead . Upon which was suddainly heard as it were a joynt groaning of a multitude together , mingled with a murmurous admiration . 9. The opinion of Hesiod also is , that the Genii or Daemons within a certain period of years doe die ; but he attributes a considerable Longaevity to them , to wit of nine thousand seven hundred and twenty years , which is the utmost that any allow them , most men less . Plutarch , under the person of others , has polisht this Opinion into a more curious and distinct dress : for out of the mortality of the Daemons , and the several ranks which Hesiod mentions of Rational Beings , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he has affixed a certain manner and law of their passing out of one state into another , making them to change their Elements as well as Dignities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But other , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not having sufficient command of themselves , are again wrought down into humane Bodies , to live there an evanid and obscure life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he phrases it . 10. These are the most notable Testimonies for the Mortality of Daemons that I have met withall , and therefore the more worth our reviewing . That Vision of Facius Cardanus , if it be not a Fable , contains many Paradoxes . As first , That these AErial Genii are born at set times as well as we . Not that any she - Daemons are brought to bed of them , but that they seem to have a beginning of their Existence , from which they may be reckoned to have continued , some more years and some less . A thing unconceivable , unless we should imagine that there is still a lapse or descent of Souls out of the higher Regions of the Aire into these lower , or that these that leave these earthly Bodies pass into the number of the aiery Daemons . As neither their death can so well be understood , unless we should fancy that their Souls pass into more pure Vehicles , or else descend into Terrestrial Bodies . For Cardan himself acknowledges they perish not ; which also is agreeable with his Opinion of the Praeexistence of our Souls . Secondly , That these AErial Genii live but about 300. years , which is against He siod and the greatest number of the Platonists , unless they should speak of that particular Order themselves were of ; for it is likely there may be as much difference in their ages , as there is in the ages of several kinds of Birds and Beasts . Thirdly , That our Souls are so farre mortal , as that there is nothing proper to us remaining after death . Fourthly , That they were nearer allied to the Gods then we by farre , and that there was as much difference betwixt them and us , as there is betwixt us and Beasts . Which they must understand then concerning the excellency of their Vehicles , and the natural activity of them , not the preeminency of their Intellectual Faculties . Or if they doe , they must be understood of the better sort of those AErial Spirits . Or if they mean it of all their Orders , it may be a mistake out of pride : as those that are rich and powerful as well as speculative amongst us , take it for granted that they are more judicious and discerning then the poor and despicable , let them be never so wise . Fifthly , That they know all secret things , whether hidden Books or Monies : which men might doe too , if they could stand by concealedly from them that hide them . Sixthly , That the lowest sort of them were the Genii of the Noblest men , as the baser sort of Men are the Keepers and Educators of the better kinde of Dogs and Horses . This clause of the Vision also is inveloped with obscurity , they having not defined whether this meanness of condition of the Tutelar Genii be to be understood in a Political or Physical sense ; whether the meanness of rank and power , or of natural wit and sagacity ; in which many times the Groom exceeds the young Gallant who assigns him to keep his Dogs and Horses . Seventhly , That such is the thinness and lightness of their Bodies , that they can doe neither good nor hurt thereby , though they may send strange Sights and Terrors , and communicate Knowledge ; which then must be chiefly of such things as belong to their aerial Region . For concerning matters in the Sea , the Fishes , if they could speak , might inform men better then they . And for their corporeal debility , it is uncertain whether they may not pretend it , to animate their Confabulators to a more secure converse , or whether the thing be really true in some kindes of them . For that it is not in all , may be evinced by that Narration that Cardan a little after recites out of Erasmus , of the Devil that carried a Witch into the Aire , and set her on the top of a Chimney , giving her a Pot , and bidding her turn the mouth downwards , which done the whole Town was fired , and burnt down within the space of an hour . This hapned April the 10. Anno 1533. The Towns name was Schiltach , eight German miles distant from Friburg . The Story is so well attested , and guarded with such unexceptionable circumstances , that though Cardan love to shew his wit in cavilling at most he recites , yet he finds nothing at all to quarrel at in his . Eighthly , That there are Students and Professors of Philosophy in the AErial World , and are divided into Sects and Opinions there , as well as we are here . Which cannot possibly be true , unless they set some value upon knowledge , and are at an eager loss how to finde it , and are fain to hew out their way by arguing and reasoning as we doe . Ninthly and lastly , That they are reduced under a Political Government , and are afraid of the infliction of punishment . 11. These are the main matters comprehended in Facius his Vision , which how true they all are , would be too much trouble to determine . But one clause , which is the third , I cannot let pass , it so nearly concerning the present Subject , and seeming to intercept all hopes of the Souls Immortality . To speak therefore to the summe of the whole business ; we must either conceive these aerial Philosophers to instruct Facius Cardanus as well as they could , they being guilty of nothing but a forward pride , to offer themselves as dictating Oracles to that doubtful Exorcist ( for his son Cardan acknowledges that his Father had a form of Conjuration that a Spaniard gave him at his death ; ) or else we must suppose them to take the liberty of equivocating , if not of downright lying . Now if they had a minde to inform Facius Cardanus of these things directly as they themselves thought of them , it being altogether unlikely but that there appeared to them , in their aerial Regions , such sights as represented the persons of men here deceased , it is impossible that they should think otherwise then as we have described their Opinion in the fore-going Chapter , that hold there is but one Soul in the World , by which all living Creatures are actuated . Which , though but a meer possibility , if so much , yet some or other of these aerial Speculators may as well hold to it as some doe amongst us . For Pomponatius and others of the Avenroists are as ridiculously pertinacious as they . And therefore these Avenroistical Daemons answered punctually according to the Conclusions of their own School , Nihil proprium cuiquam superesse post mortem . For the Minde or Soul being a Substance common to all , and now disunited from those Terrestrial Bodies which it actuated in Plato , suppose , or Socrates , and these Bodies dead and dissipated , and onely the common Soul of the World surviving , there being nothing but this Soul and these Bodies to make up Socrates and Plato ; they conclude it is a plain case , that nothing that is proper survives after death . And therefore , though they see the representation of Socrates and Plato in the other World , owning also their own personalities , with all the actions they did , and accidents that befell them in this life ; yet according to the sullen subtilties and curiosities of their School , they may think and profess , that to speak accurately and Philosophically it is none of them , there being no Substance proper to them remaining after death , but onely the Soul of the World , renewing the thoughts to her self of what appertained to those parties in this life . 12. This is one Hypothesis consistent enough with the veracity of these Daemons ; but there is also another , not at all impossible , viz. That the Vehicles of the Souls of men departed are as invisible to this Order of the Genii that confabulated with Facius Cardanus as that Order is to us : and that therefore , though there be the appearances of the Ghosts of Men deceased to them as well as to us ; yet it being but for a time , it moves them no more then our confirmed Epicureans in this world are moved thereby : especially it being prone for them to think that they are nothing but some ludicrous spectacles that the universal Soule of the World represents to her self and other Spectatours , when , and how long a time she pleases , and the vaporous reliques of the dead body administer occasion . Now that the Vehicles of the Souls of men departed this life , after they are come to a setled condition , may be farre thinner and more invisible then those of the fore-named Daemons , without committing any inconcinnity in Nature , may appear from hence : For the excellency of the inward Spirit is not alwaies according to the consistency of the Element with which it does incorporate ; otherwise those Fishes that are of humane shape , and are at set times taken in the Indian Sea , should have an● higher degree of Reason and Religion then we that live upon Earth , and have bodies made of that Element . Whence nothing hinders but that the Spirit of Man may be more noble then the Spirit of some of the aerial Daemons . And Nature not alwaies running in Arithmetical , but also it Geometrical Progression , one Remove it one may reach far above what is before it for the present in the other degrees of Progression . As a creeping worm is above a cad-worm , and any four-footed beasts above the birds , till they can use their leggs as well as they ; but they are no sooner even with them , but they are straight far above them , and cannot onely goe , but fly . As a Peasant is above an imprison'd Prince , and has more command ; but this Prince can be no sooner set free and become even with the Peasant in his liberty , but he is infinitely above him . And so it may be naturally with the Souls of men when they are freed from this prison of the Body , their steps being made in Geometrical Progression , as soon as they seem equal to that Order of Daemons we speak of , they may mount far above them in tenuity and subtilty of Body , and so become invisible to them ; and therefore leave them in a capacity of falsly surmising that they are not at all , because they cannot see them . 13. But if they thought that there is either some particular Ray of the Soule of the World , that belongs peculiarly suppose to Socrates or Plato , or that they had proper Souls really distinct , then it is evident that they did either equivocate or lye . Which their pride and scorn of mankinde ( they looking upon us but as Beasts in comparison of themselves ) might easily permit ; they making no more conscience to deceive us , then we doe to put a dodge upon a dog , to make our selves merry . But if they had a design to winde us into some dangerous errour , it is very likely that they would shuffle it in amongst many Truths , that those Truths being examined , and found solid at the bottome , we might not suspect any one of their dictates to be false . Wherefore this Vision being ill meant , the poison intended was , that of the Souls Mortality ; the dangerous falseness of which opinion was to be covered by the mixture of others that are true . 14. As for that Relation of AEmilianus , which he heard from his Father Epitherses , it would come still more home to the purpose , if the conclusion of the Philologers at Rome , after Thamus had been sent for , and averred the truth thereof to Tiberius Caesar , could be thought authentick , namely , that this Pan , the news of whose death Thamus told to the Daemons at Palodes , was the Son of Mercury and Penelope ; for then 't is plain that Pan was an humane Soule , and therefore concerns the present question more nearly . But this Narration being applicable to a more sacred and venerable Subject , it looses so much of its force and fitness for the present use . That which Demetrius adds , concerning certain Holy Islands neare Britain , had been more fit in this regard . Whither when Demetrius came , suddainly upon his arrival there happened a great commotion of the air , mighty tempests & prodigious whirlwinds . After the ceasing whereof , the Inhabitants pronounced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That some of a nature more then humane was dead . Upon which Plutarch , according to his usual Rhetorick , descants after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. As the lightning of a lamp brings no grievance with it , but the extinction of it is offensive to many ; sogreat Souls , while they remain kindled into life , shine forth harmlesly and benignly , but their extinction or corruption often stirs up windes and tempests , as in this present example , and often infects the aire with pestilential annoiances . 15. But the last Testimony is the most unexceptionable , though the least pretending to be infallible , and seems to strike dead both waies . For whether the Souls of men that goe out of these earthly bodies be vertuous or vitious , they must die to their AErial Vehicles . Which seems a sad story at first sight , and as if Righteousness could not deliver from Death . But if it be more carefully perused , the terrour will be found onely to concern the Wicked . For the profoundest pitch of Death is the Descent into this Terrestrial Body , in which , besides that we necessarily forget whatever is past , we doe for the present lead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a dark and obscure life , as Plutarch speaks , dragging this weight of Earth along with us , as Prisoners and Malefactours doe their heavy shackles in their sordid and secluse confinements . But in our return back from this state , Life is naturally more large to them that are prepared to make good use of that advantage they have of their Aiery Vehicle . But if they be not masters of themselves in that state , they will be fatally remanded back to their former Prison in process of time ; which is the most gross Death imaginable . But for the Good and vertuous Souls , that after many Ages change their AErial Vehicle for an AEthereal one , that is no Death to them , but an higher ascent into life . And a man may as well say of an Infant , that has left the dark Wombe of his Mother , that this change of his is Death , as that a Genius dies by leaving the gross Aire , and emerging into that Vehicle of Light , which they ordinarily call AEthereal or Coelestial . 16. There may be therefore , by Axiome 36. a dangerous relapse out of the AErial Vehicle into the Terrestrial , which is properly the Death of the Soule that is thus retrograde . But for those that ever reach the AEthereal state , the periods of life there are infinite ; & though they may have their Perige's as well as Apoge's , yet these Circuits being of so vast a compass , and their Perige's so rare and short , and their return as certain to their former Apsis , as that of the Coelestial Bodies , and their athereal sense never leaving them in their lowest touches towards the Earth ; it is manifest that they have arrived to that life that is justly styled Eternal . 17. Whence it is plain , that perseverance in Vertue , if no external Fate hinder , will carry Man to an Immortal life . But whether those that be thus Heroically good , be so by discipline and endeavour , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by a special favour and irresistible design of God , is not to be disputed in this place ; though it be at large discussed somewhere in the Dialogues of Plato . But in the mean time we will not doubt to conclude , that there is no Internal impediment to those that are highly and Heroically vertuous , but that , in process of time , they may arrive to an everlasting security of Life and Happiness , after they have left this earthly Body . CHAP. XVIII . 1. The Conflagration of the World an Opinion of the Stoicks . 2. Two ways of destroying the World the Ancients have taken notice of , & especially that by Fire . 3. That the Conflagration of the World , so far as it respects us , is to be understood onely of the burning of the Earth . 4. That the ends of the Stoicks Conflagration is competible onely to the Earths burning . 5. An acknowledgement that the Earth may be burnt , though the proof thereof be impertinent to this place . 6. That the Conflagration thereof will prove very fatal to the Souls of Wicked men and Daemons . 7. Five several Opinions concerning their state after the Conflagration ; whereof the first is , That they are quite destroy'd by Fire . 8. The second , That they are annihilated by a special act of Omnipotency . 9. The third , That they lye sensless in an eternal Death . 10. The fourth , That they are in a perpetual furious and painful Dream . 11. The fifth and last , That they will revive again , and that the Earth and Aire will be inhabited by them . 12. That this last seems to be fram'd from the fictitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoicks , who were very sorry Metaphysicians , and as ill Naturallists . 13. An Animadversion upon a self-contradicting sentence of Seneca . 14. The unintelligibleness of the state of the Souls of the Wicked after the Conflagration . 15. That the AEthereal Inhabitants will be safe . And what will then become of Good men and Daemons on the Earth and in the Aire . And how they cannot be delivered but by a supernatural power . 1. AS for the External impediments , we shall now examine them , and see of what force they will be , and whether they be at all . The former of which is the Conflagration of the World. Which is an ancient Opinion , believed and entertain'd , not onely by Religious , but by Philosophers also , the Stoicks especially , who affirm that the Souls of Men doe subsist indeed after Death , but cannot continue any longer in being then to the Conflagration of the World. But it is not so much material what they thought , as to consider what is the condition indeed of the Souls of Men and Daemons after that sad Fate . 2. Those that will not have the World eternal have found out two ways to destroy it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Water or by Fire . Which , they say , does as naturally happen in a vast Period of Time , which they call Annus magnus , as Winter and Summer doe in our ordinary year . Inundatio non secus quam Hyems , quam AEstas lege Mundi venit . But for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it not being so famous , nor so frequently spoken of , nor so destructive , nor so likely to end the World as the other way , nor belonging so properly to our enquiry , we shall let it pass . The general Prognostick is concerning Fire now , not onely of the Stoicks , as Zeno , Cleanthes , Chrysippus , Seneca ; but of several also of different Sects , as Heraclitus , Epicurus , Cicero , Pliny , Aristocles , Numenius , and sundry others . 3. But though there be so great and unanimous consent that the World shall be burnt , yet they doe not express themselves all alike in the business . Seneca's vote is the most madly explicite of any , making the very Stars run and dash one against another , and so set all on fire . But Posidonius and Panaetius had more wit , who did not hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the other Stoicks did . For the destroying of the AEthereal Regions by Fire is as foolish a fancy as the sentencing of the Eele to be drown'd , because the matter of the AEther is too fine and subtile for Fire to rage in , it being indeed nothing but a pure . light or fire it self . And yet this AEthereal Matter is infinitely the greatest portion of the World. Wherefore the World cannot be said properly to be lyable to the destruction of Fire from any natural causes , as the Stoicks would have it . Which is demonstratively true upon Des-Cartes his Principles , who makes Fire nothing but the motion of certain little particles of Matter , and holds that there is no more motion at one time in the World then at another ; because one part of the Matter cannot impress any agitation upon another , but it must lose so much it self . This hideous noise therefore of the Conflagration of the World must be restrain'd to the firing of the Earth onely , so farre as it concerns us . For there is nothing else combustible in the Universe but the Earth , and other Planets , and what Vapours and Exhalations arise from them . 4. This Conflagration therefore that Philosophers , Poets , Sibyls , and all have fill'd the World with the fame of , is nothing but the burning of the Earth . And the ends the Stoicks pretend of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be competible to it , but not to the burning of the Heavens or AEther at all ; as any but meanly skilled in Philosophy cannot but acknowledge . For their nature is so simple that they cannot corrupt , and therefore want no renovation , as the Earth does . Nor do the Inhabitants of those heavenly Regions defile themselves with any vice ; or if they doe , they sink from their material station as well as moral , and fall towards these terrestrial dreggs . And therefore that part of the happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seneca speaks of , Omne animal ex integro generabitur , dabitúrque terris homo inscius scelerum , & melioribus auspiciis natus , will take no place with those AEthereal Creatures . 5. We are willing then to be born down , by this common and loud cry of Fire that must burn the World , into an acknowledgement that the Earth may within a certain Period of time be burnt , with all those things that are upon it or near it . But what concurse of natural causes may contribute to this dismal spectacle , is not proper for me to dispute , especially in this place . I shall onely take a view of what sad effects this Conflagration may have upon the Souls of Daemons and Men. For that those those that have recovered their AEthereal Vehicles are exempt from this fate , is evident , the remoteness of their habitation securing them from both the rage and noisomness of these sulphureous flames . 6. The most certain and most destractive execution that this Fire will doe , must be upon the unrecovered Souls of Wicked Men and Daemons ; those that are so deeply sunk and drown'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the very consistency of their Vehicles does imprison them within the confines of this thick caliginous aire . These Souls or Spirits therefore that have so inextricably entangled themselves in the Fate of this lower World , giving up all their Senses to the momentany pleasures of the moist luxurious Principle , which is the very seat of Death , these , in the mystical Philosophy of the Ancients , are the Nymphs , to whom though they allot a long Series of years , yet they doe not exempt them from mortality and fate . And Demetrius in Plutarch pronounces expresly out of Hesiod , that their life will be terminated with the Conflagration of the World , from what the Poet intimates AEnigmatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 7. But to leave these Poetical Riddles , and take a more serious and distinct view of the condition of the Soul after the Conflagration of the Earth ; we shall finde five several sorts of Opinions concerning it . The first hold , That this unmerciful heat and fire will at last destroy and consume the Soul as well as the Body . But this seems to me impossible , that any created Substance should utterly destroy another Substance , so as to reduce it to nothing . For no part of Matter , acting the most furiously upon another part thereof , does effect that . It can onely attenuate , dissipate and disperse the parts , and make them invisible . But the Substance of the Soul is indissipable and indiscerpible , and therefore remains entire , whatever becomes of the Body or Vehicle . 8. The second Opinion is , That after long and tedious torture in these flames , the Soul by a special act of Omnipotency is annihilated . But , me thinks , this is to put Providence too much to her shifts , as if God were so brought to a plunge in his creating a Creature of it self immortal , that he must be fain to uncreate it again , that is to say to annihilate it . Besides that that divine Nemesis that lies within the compass of Philosophy , never supposes any such forcible eruptions of the Deity into extraordinary effects , but that all things are brought about by a wise and infallible or inevitable train of secondary Causes , whether natural or free Agents . 9. The third therefor ●● to avoid these absurdities , denies both absumption by Fire and annihilation ; but conceives , That tediousness and extremity of pain makes the Soul at last , of her self , shrink from all commerce with Matter ; the immediate Principle of Union , which we call Vital Congruity , consisting of a certain modification of the Body or Vehicle as well as of the Soul , which being spoiled and lost , and the Soul thereby quite loosned from all sympathy with Body or Matter , she becomes perfectly dead , and sensless to all things , by Axiome 36. and , as they say , will so remain for ever . But this seems not so rational ; for , as Aristotle somewhere has it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore so many entire immaterial Substances would be continued in being to all Eternity to no end nor purpose , notwithstanding they may be made use of , and actuate Matter again as well as ever . 10. A fourth sort therefore of Speculators there is , who conceive that after this solution of the Souls or Spirits of Wicked Men and Daemons from their Vehicles , That their pain is continued to them even in that separate state , they falling into an unquiet sleep , full of furious tormenting Dreams , that act as fiercely upon their Spirits , as the external Fire did upon their Bodies . But others except against this Opinion as a very uncertain Conjecture , it supposing that which to them seems not so sound , viz. That the Soul can act when it has lost all vital Union with the Matter ; which seems repugnant with that so intimate and essential aptitude it has to be united therewith . And the Dreams of the Soul in the Body are not transacted without the help of the Animal Spirits in the Brain , they usually symbolizing with their temper . Whence they conclude , that there is no certain ground to establish this Opinion upon . 11. The last therefore , to make all sure , that there may be no inconvenience in admitting that the Souls or Spirits as well of evil Daemons as wicked Men , disjoyned from their Vehicles by the force of that fatal Conflagration , may subsist , have excogitated an odde and unexpected Hypothesis , That when this firing of the World has done due execution upon that unfortunate Crue , and tedious and direful torture has we aried their afficted Ghosts into an utter recess from all Matter , and thereby into a profound sleep or death ; that after a long Series of years , when not onely the fury of the Fire is utterly slaked , but that vast Atmosphere of smoak and vapours , which was sent up during the time of the Earths Conflagration , has returned back in copious showres of rain ( which will again make Seas and Rivers , will binde and consolidate the ground , and , falling exceeding plentifully all over , make the soil pleasant and fruitful , and the Aire cool and wholsome ) that Nature recovering thus to her advantage , and becoming youthful again , and full of genital salt and moisture , the Souls of all living Creatures belonging to these lower Regions of the Earth and Aire will awaken orderly in their proper places . The Seas and Rivers will be again replenished with Fish ; the Earth will send forth all manner of Fowls , four-footed Beasts , and creeping things ; and the Souls of Men also shall then catch life from the more pure and balsamick parts of the Earth , and be clothed again in terrestrial Bodies ; and lastly , the AErial Genii , that Element becoming again wholsome and vital , shall , in due order and time , awaken and revive in the cool rorid Aire . Which Expergeraction into life is accompanied , say they , with propensions answerable to those resolutions they made with themselves in those fiery torments , and with which they fell into their long sleep . 12. But the whole Hypothesis seems to be framed out of that dream of the Stoicks , concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the World after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereof . As if that of Seneca belonged to this case , Epist. 36. Mors , quam pertimescimus ac recusamus , intermittit vitam , non eripit . Veniet iterum qui nos in lucem reponet dies , quem multi recusarent , nisi oblitos reduceret . But how coursly the Stoicks Philosophize when they are once turned out of their rode-way of moral Sentences , any one but moderately skilled in Nature and Metaphysicks may easily discern . For what Errors can be more gross then those that they entertain of God , of the Soul , and of the Stars , they making the two former Corporeal Substances , and feeding the latter with the Vapours of the Earth , affirming that the Sun sups up the water of the great Ocean to quench his thirst , but that the Moon drinks off the lesser Rivers and Brooks ; which is as true as that the Ass drunk up the Moon . Such conceits are more fit for Anacreon in a drunken fit to stumble upon , who to invite his Companions to tipple , composed that Catch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then for to be either found out or owned by a serious and sober Philosopher . And yet Seneca mightily triumphs in this notion of foddering the Stars with the thick foggs of the Earth , and declares his opinion with no mean strains of eloquence : but I loving solid sense better then fine words , shall not take the pains to recite them . 13. At what a pitch his understanding was set , may be easily discerned by my last quotation , wherein there seems a palpable contradiction . Veniet iterum qui nos in lucem reponet dies , quem multi recusarent , nisi oblitos reduceret . If nos , how oblitos ? If oblitos , how nos ? For we are not we , unless we remember that we are so . And if mad-men may be said , and that truly , to be besides themselves , or not to be themselves , because they have lost their wits ; certainly they will be far from being themselves that have quite lost the Memory of themselves , but must be as if they had never been before . As Lucretius has excellently well declared himself , De rerum naturâ Lib. 3. Nee , si materiam nostram conlegerit aetas Post obitū , rursumque redegerit ut sita nunc est , Atque iterum nobis fuerint data lumina vitae , Pertineat quicquam tamen ad nos id quoque factum , Interrupta semel cum sit retinentia nostri . Where the Poet seems industriously to explode all the hopes of any benefit of this Stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to profess that he is as if he had never been , that cannot remember he has ever been before . From whence it would follow , that though the Souls of men should revive after the Conflagration of the World , yet they have not escaped a perpetual and permanent death . 14. We see therefore how desperately undemonstrable the condition of the Soule is after the Conflagration of the Earth , all these five Opinions being accompanied with so much lubricity and uncertainty . And therefore they are to be looked upon rather as some Night-landskap to feed our amused Melancholy , then a clear and distinct draught of comprehensible Truth to inform our Judgment . 15. All that we can be assured of is , that those Souls that have obtained their aethereal Vehicles are out of the reach of that sad fate that followes this Conflagration ; and that the wicked Souls of Men and Daemons will be involved in it . But there are a middle sort betwixt these , concerning whom not onely curiosity but good will would make a man sollicitous . For it is possible , that the Conflagration of the World may surprise many thousands of Souls , that neither the course of Time , nor Nature , nor any higher Principle has wrought up into an AEthereal Congruity of life , but yet may be very holy , innocent and vertuous . Which we may easily believe , if we consider that these very Earthly Bodies are not so great impediments to the goodness and sincerity of the Minde , but that many , even in this life , have given great examples thereof . Nor can that AErial state be less capable of , nor wel be without , the good Genii , no more then the Earth without good men , who are the most immediate Ministers of the Goodness and Justice of God. But exemption from certain fates in the world is not alwaies entailed upon Innocency , but most ordinarily upon natural power . And therefore there may be numbers of the good Genii , and of very holy and innocuous Spirits of men departed , the consistency of whose Vehicles may be such , that they can no more quit these aerial Regions , then we can fly into them , that have heavy bodies , without wings . To say nothing of those vertuous and pious men that may haply be then found alive , and so be liable to be overtaken by this storm of fire . Undoubtedly , unless there appear , before the approach of this fate , some visible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter Sospitator , as the heathens would call him , they must necessarily be involved in the ruine of the wicked . Which would be a great eye-sore in that exact and irreprehensible frame of Providence , that all men promise to themselves who acknowledge that there is a God. Wherefore according to the light of Reason , there must be some supernatural means to rescue those innocuous and benign Spirits out of this common calamity . But to describe the manner of it here how it must be done , would be to entitle natural Light and Philosophy to greater abilities then they are guilty of ; and therefore that Subject must be reserved for its proper place . CHAP. XIX . 1. That the Extinction of the Sun is no Panick feare , but may be rationally suspected from the Records of History and grounds of Natural Philosophy . 2. The sad Influence of this Extinction upon Man and Beast , and all the aerial Daemons imprison'd within their several Atmospheres in our Vortex . 3. That it will doe little or no damage to the AEthereal Inhabitants in reference to heat or warmth . 4. Nor will they find much want of his light . 5. And if they did , they may pass out of one Vortex into another , by the Priviledge of their AEthereal Vehicles ; 6. And that without any labour or toile , and as maturely as they please . 7. The vast incomprehensibleness of the tracts and compasses of the waies of Providence . 8. A short Recapitulation of the whole Discourse . 9. An Explication of the Persians two Principles of Light and Darkness , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when and where the Principle of Light gets the full victory . 10. That Philosophy , or something more sacred then Philosophy , is the onely Guide to a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. THE last danger that threatens the separate Soule is the Extinction of the Sun ; which though it may seem a meer Panick fear at first sight , yet if the matter be examined , there will appear no contemptible reasons that may induce men to suspect that it may at last fall out , there been , at certain times , such near offers in Nature towards this sad accident already . Pliny , though he instances but in one example , yet speaks of it as a thing that several times comes to pass . Fiunt , saith he , prodigiosi & longiores solis defectus , qualis occiso Dictatore Caesare , & Antoniano bello , totius anni pallore continuo . The like happened in Justinians time , as Cedrenus writes ; when , for a whole year together , the Sun was of a very dim and duskish hue , as if he had been in a perpetuall Eclipse . And in the time of Irene the Empress it was so dark for seventeen dayes together , that the ships lost their way on the sea , and were ready to run against one another , as Theophanes relates . But the late accurate discovery of the spots of the Sun by Shiner , and the appearing and disappearing of fixt Stars , and the excursions of Comets into the remoter parts of our Vortex , as also the very intrinsecal contexture of that admirable Philosophy of Des-Cartes , doe argue it more then possible that , after some vast periods of time , the Sun may be so inextricably inveloped by the Maculae that he is never free from , that he may quite loose his light . 2. The Preambles of which Extinction will be very hideous , and intolerable to all the Inhabitants of the Planets in our Vortex , if the Planets have then any Inhabitants at all . For this defect of light and heat coming on by degrees , must needs weary out poor mortals with heavy languishments , both for want of the comfort of the usual warmth of the Sun , whereby the Bodies of men are recreated , and also by reason of his inability to ripen the fruits of the Soile ; whence necessarily must follow Famine , Plagues , Sicknesses , and at length an utter devastation and destruction of both Man and Beasts . Nor can the AErial Daemons scape free , but that the vital tye to their Vehicles necessarily confining them to their several Atmospheres , they will be inevitably imprisoned in more then Cimmerian darkness . For the Extinction of the Sun will put out the light of all their Moons , and nothing but Ice , and Frost , and flakes of Snow , and thick mists , as palpable as that of AEgypt , will possess the Regions of their habitation . Of which sad spectacle though those twinkling eyes of heaven , the Stars , might be compassionate spectatours ; yet they cannot send out one ray of light to succour or visit them , their tender and remote beams not being able to pierce , much less to dissipate , the clammy and stiff consistency of that long and fatal Night . 3. Wherefore calling our mind off from so dismal a sight , let us place it upon a more hopeful Object ; and consider the condition of those Souls that have arrived to their AEthereal Vehicle , and see how far this fate can take hold of them . And it is plain at first sight , that they are out of the reach of this misty dungeon , as being already mounted into the secure mansions of the purer AEther . The worst that can be imagined of them is , that they may finde themselves in a condition something like that of ours when we walk out in a clear , starlight , frosty night , which to them that are sound is rather a pleasure then offence . And if we can beare it with some delight in these Earthly Bodies , whose parts will grow hard and stiff for want of due heat , it can prove nothing else but a new modification of tactual pleasure to those AEthereal Inhabitants , whose bodies are not constipated as ours , but are themselves a kinde of agile light and fire . All that can be conceived is , that the spherical particles of their Vehicles may stand a little more closely and firmly together then usual , whence the triangular intervals being more straight , the subtilest element will move something more quick in them , which will raise a sense of greater vigour and alacrity then usual . So little formidable is this fate to them in this regard . 4. But their light , you 'l say , will be obscured , the Sun being put out , whose shining seems to concern the Gods as well as Men , as Homer would intimate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I answer , that that of Homer is chiefly to be understood of the AErial Daemons , not the AEthereal Deities , who can turn themselves into a pure actual Light when they please . So that there is no fear but that their personal converse will be as chearful and distinct as before , white letters being as legible upon black paper as black upon white . But this is to suppose them in the dark , which they are not , but in a more soft and mild light , which is but a change of pleasure , as it is to see the Moon shine fair into a roome after the putting out of the Candle . And certainly the contribution of the light of the Stars is more to their quick and tender Senses , then the clearest Moon-shine night is to ours ; though we should suppose them no nearer any Star then we are . But such great changes as these may have their conveniences for such as Providence will favour , as well as their inconveniences . And the Extinction of our Sun may be the Augmentation of Light in some Star of a neighbouring Vortex . Which though it may not be able to pierce those Cimmerian Prisons I spake of before , yet it may give sufficient light to these Spirits that are free . Besides that the Discerption and spoil of our Vortex , that will then happen , will necessarily bring us very much nearer the Centre of some other , whose Star will administer sufficient light to the AEthereal Genii , though it be too weak to relieve the AErial . And that so remote a distance from these central Luminaries of the Vortices is consistent with the perfectest happiness , we may discern partly , in that the Coelestial Matter above Saturn , till the very marge of the Vortex , is more strongly agitated then that betwixt him and the Sun , and therefore has less need of the Suns beams to conserve its agility and liquidity ; and partly , in that those huge vast Regions of Aither would be lost , and in vain in a manner , if they were not frequented by AEthereal Inhabitants , which in all reason and likelihood are of the noblest kinde , according to the nature of their Element . And therefore all the AEthereal People may retire thither upon such an exigency as this , and there rest secure in joy and happiness , in these true Intermundia Deorum which Epicurus dream'd of . 5. Which we may easily admit , if we consider the grand Priviledges of the AEthereal Vehicle , wherein so great a power of the Soul is awakened , that she can moderate the motion of the particles thereof as she pleases , by adding or diminishing the degrees of agitation , Axiome 32. whereby she is also able to temper the solidity thereof , and , according to this contemperation of her Vehicle , to ascend or descend in the Vortex as she lists her self , and that with a great variety of swiftness , according to her own pleasure . By the improvement of which Priviledge she may also , if she please , pass from one Vortex into another , and receive the warmth of a new Vesta , so that no fate imaginable shall be ever able to lay hold upon her . 6. Nor will this be any more labour to her , then sailing down the stream . For she , having once fitted the agitation and solidity of her Vehicle for her celestial voiage , will be as naturally carried whither she is bound , as a stone goes downward , or the fire upward . So that there is no fear of any lassitude , no more then by being rowed in a Boat , or carried in a Sedan . For the celestial Matter that environs her Vehicle , works her upward or downward , toward the Centre or from the Centre of a Vortex , at its own proper pains and charges . Lastly , such is the tenuity and subtilty of the Senses of the AEthereal Inhabitants , that their prevision and sagacity must be , beyond all conceit , above that of ours , besides that there will be warnings and premonitions of this future disaster , both many , and those very visible and continued , before the Sun shall fail so far , as that they shall at all be concerned in his decay ; so that the least blast of misfortune shall never be able to blow upon them , nor the least evil imaginable overtake them . 7. This is a small glance at the Mysteries of Providence , whose fetches are so large , and Circuits so immense , that they may very well seem utterly incomprehensible to the Incredulous and Idiots , who are exceeding prone to think that all things will ever be as they are , and desire they should be so : though it be as rude and irrational , as if one that comes into a Bad , and is taken much with the first Dance he sees , would have none danced but that , or have them move no further one from another then they did when he first came into the room ; whenas they are to trace nearer one another , or further off , according to the measures of the Musick , and the law of the Dance they are in . And the whole Matter of the Universe , and all the parts thereof , are ever upon Motion , and in such a Dance , as whose traces backwards and forwards take a vast compass ; and what seems to have made the longest stand , must again move , according to the modulations and accents of that Musick , that is indeed out of the hearing of the acutest ears , but yet perceptible by the purest Minds and the sharpest Wits . The truth whereof none would dare to oppose , if the breath of the gainsayer could but tell its own story , and declare through how many Stars and Vortices it has been strained , before the particles thereof met , to be abused to the framing of so rash a contradiction . 8. We have now finisht our whole Discourse , the summary result whereof is this ; That there is an incorporeal Substance , and that in Man , which we call his Soul. That this Soul of his subsists and acts after the death of his Body , and that usually first in an AErial Vehicle , as other Daemons doe ; wherein she is not quite exempt from fate , but is then perfect and secure , when she has obtain'd her AEthereal one , she being then out of the reach of that evil Principle , whose dominion is commensurable with misery and death . Which power the Persian Magi termed Arimanius , and resembled him to Darkness , as the other good Principle , which they called Oromazes , to Light , styling one by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the other by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 9. Of which there can be no other meaning that will prove allowable , but an adumbration of those two grand parts of Providence , the one working in the Demoniacal , the other in the Divine Orders . Betwixt which natures there is perpetually more or less strife and contest , both inwardly and outwardly . But if Theopompus his prophecy be true in Plutarch , who was initiated into these Arcana , the power of the Benign Principle will get the upper hand at last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. At length Hades or Arimanius will be left in the lurch , who so strongly holds us captive , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and men shall then be perfectly happy , needing no food , nor casting any shadow . For what shadow can that Body cast that is a pure and transparent light , such as the AEthereal Vehicle is ? And therefore that Oracle is then fulfilled , when the Soul has ascended into that condition we have already described , in which alone it is out of the reach of Fate and Mortality . 10. This is the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to speak according to the Persian Language , with whose empty title Emperours and great Potentates of the Earth have been ambitious to adorn their memory after death ; but is so high a Priviledge of the Soul of Man , that meer Political vertues , as Plotinus calls them , can never advance her to that pitch of Happiness . Either Philosophy , or something more sacred then Philosophy , must be her Guide to so transcendent a condition . And not being curious to dispute , whether the Pythagoreans ever arrived to it by living according to the precepts of their Master , I shall notwithstanding with confidence averre , that what they aimed at , is the sublimest felicity our nature is capable of ; and being the utmost Discovery this Treatise could pretend to , I shall conclude all with a Distich of theirs ( which I have elswhere taken notice of upon like occasion ) it comprehending the furthest scope , not onely of their Philosophy , but of this present Discourse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this sense , Who after death once reach th' aethereal Plain Are straight made Gods , and never die again . The Contents of the several Chapters contained in this Treatise . BOOK I. Chap. 1. 1. THE usefulness of the present Speculation for the understanding of Providence , and the management of our lives for our greatest happiness ; 2. For the moderate bearing the death and disasters of our Friends ; 3. For the begetting true Magnanimity in us , 4. and Peace and Tranquillity of Minde . 5. That so weighty a Theory is not to be handled perfunctorily . Pag. 1 Chap. 2. 1. That the Souls Immortality is demonstrable , by the Authors method , to all but meer Scepticks . 2. An Illustration of his First Axiome . 3. A confirmation and example of the Second . 4. An explication of the Third . 5. An explication and proof of the Fourth . 6. A proof of the Fifth . 7. Of the Sixth . 8. An example of the Seventh . 9. A confirmation of the truth of the Eighth . 10. A demonstration and example of the Ninth . 11. Penetrability the immediate property of Incorporeal substance . 12. As also Indiscerpibility . 13. A proof and illustration of the tenth Axiome . 4 Chap. 3. 1. The general notions of Body and Spirit . 2. That the notion of Spirit is altogether as intelligible as that of Body . 3. Whether there be any Substance of a mixt nature , betwixt Body and Spirit . 16 Chap. 4. 1. That the notions of the several kinds of Immaterial Beings have no Inconsistency nor Incongruity in them . 2. That the nature of God is as intelligible as the nature of any Being whatsoever . 3. The true notion of his Ubiquity , and how intelligible it is . 4. Of the union of the Divine Essence . 5. Of his power of Creation . 20 Chap. 5. 1. The Definition belonging to all Finite and Created Spirits . 2. Of Indiscerpibility , a symbolical representation thereof . 3. An Objection answered against that representation . 24 Chap. 6. 1. Axiomes that tend to the demonstrating how the Centre or First point of the Primary Substance of a Spirit may be Indiscerpible . 2. Several others that demonstrate how the Secondary Substance of a Spirit may be Indiscerpible . 3. An application of these Principles . 4. Of the union of the Secondary Substance considered transversly . 5. That the notion of a Spirit has less difficulty then that of Matter . 6. An answer to an Objection from the Rational faculty . 7. Answers to Objections suggested from Fancy . 8. A more compendious satisfaction concerning the notion of a Spirit . 29 Chap. 7. 1. Of the Self-motion of a Spirit . 2. Of Self-penetration . 3. Of Self-contraction and dilatation . 4. The power of penetrating of Matter . 5. The power of moving , 6. And of altering the Matter . 42 Chap. 8. 1. Four main Species of Spirits . 2. How they are to be defined . 3. The definition of a Seminal Form ; 4. Of the Soul of a Brute ; 5. Of the Soul of a Man. 6. The difference betwixt the Soul of an Angel and an humane Soul. 7. The definition of an Angelical Soul. 8. Of the Platonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. That Des-Cartes his Demonstration of the Existence of the Humane Soul does at least conclude the possibility of a Spirit . 49 Chap. 9. 1. That it is of no small consequence to have proved the Possibility of the Existence of a Spirit . 2. The necessity of examining Mr. Hobbs his Reasons to the contrary . 3. The first Excerption out of Mr. Hobbs . 4. The second Excerption . 5. The third . 6. The fourth . 7. The fifth . 8. The sixth . 9. The seventh . 10. The eighth and last Excerption . 55 Chap. 10. 1. An Answer to the first Excerption . 2. To the second . 3. An Answer to the third . 4. To the fourth Excerption . 5. An Answer to the fifth . 6. To the sixth . 7. To the seventh . 8. An Answer to the eighth and last . 9. A brief Recapitulation of what has been said hitherto . 64 Chap. 11. 1. Three grounds to prove the Existence of an Immaterial Substance , whereof the first is fetcht from the Nature of God. 2. The second from the Phaenomenon of Motion in the world . 3. That the Matter is not self-moveable . 4. An Objection that the Matter may be part self-moved , part not . 5. The first Answer to the Objection . 6. The second Answer . 7. Other Evasions answered . 8. The Conclusion , That no Matter is self-moved , but that a certain quantity of motion was impressed upon it at its first Creation by God. 75 Chap. 12. 1. That the Order and Nature of things in the Universe argue an Essence Spiritual or Incorporeal . 2. The Evasion of this Argument . 3. A preparation out of Mr. Hobbs to answer the Evasion . 4. The first Answer . 5. The second Answer . 6. Mr. Hobbs his mistake , of making the Ignorance of Second Causes the onely Seed of Religion . 84 Chap. 13. 1. The last proof of Incorporeal Substances from Apparitions . 2. The first Evasion of the force of such Arguings . 3. An answer to that Evasion . 4. The second Evasion . 5. The first kinde of the second Evasion . 6. A description out of Virgil of that Genius that suggests the dictates of the Epicurean Philosophy . 7. The more full and refined sense of that Philosophy now-a-days . 8. The great efficacy of the Stars ( which they suppose to consist of nothing but Motion and Matter ) for production of all manner of Creatures in the world . 89 Chap. 14. 1. That the Splendor of the Celestial Bodies proves no Fore-sight nor Soveraignty that they have over us . 2. That the Stars can have no knowledge of us , Mathematically demonstrated . 3. The same Conclusion again demonstrated more familiarly . 4. That the Stars cannot communicate Thoughts , neither with the Sun nor with one another . 5. That the Sun has no knowledge of our affairs . 6. Principles laid down for the inferring that Conclusion . 7. A demonstration that he cannot see us . 8. That he can have no other kind of knowledge of us , nor of the frame of any Animal on Earth . 9. That though the Sun had the knowledge of the right frame of an Animal , he could not transmit it into Terrestrial matter . 10. An Answer to that Instance of the Signature of the Foetus . 11 , 12. Further Answers thereto . 13. A short Increpation of the confident Exploders of Incorporeal Substance out of the world . 97 BOOK II. Chap. 1. 1. AN addition of more Axiomes for the demonstrating that there is a Spirit or Immaterial Substance in Man. 2. The Truth of the first of these Axiomes confirmed from the testimony of Mr. Hobbs . 3. The proof of the second Axiome . 4. The proof of the third . 5. The confirmation of the fourth from the testimony of Mr. Hobbs , as also from Reason . 6. An explication and proof of the fifth . 7. A further proof thereof . 8. A third Argument of the Truth thereof . 9. An Answer to an Evasion . 10. Another Evasion answered 11. A further Answer thereto . 12. A third Answer . 13. A fourth Answer , wherein is mainly contained a confirmation of the first Answer to the second Evasion . 14. The plainness of the sixth Axiome . 15. The proof of the seventh . 109 Chap. 2. 1. That if Matter be capable of Sense , Inanimate things are so too : And of Mr. Hobbs his wavering in that point . 2. An Enumeration of several Faculties in us that Matter is utterly uncapable of . 3. That Matter in no kind of Temperature is capable of Sense . 4. That no one point of Matter can be the Common Sensorium . 5. Nor a multitude of such Points receiving singly the entire image of the Object . 6. Nor yet receiving part part , and the whole the whole . 7. That Memory is incompetible to Matter . 8. That the Matter is uncapable of the notes of some circumstances of the Object which we remembred . 9. That Matter cannot be the seat of second Notions . 10. Mr. Hobbs his Evasion of the foregoing Demonstration clearly confuted . 11. That the freedome of our Will evinces that there is a Substance in us distinct from Matter . 12. That Mr. Hobbs therefore acknowledges all our actions necessary . 123 Chap. 3. 1. Mr. Hobbs his Arguments whereby he would prove all our actions necessitated . His first Argument . 2. His second Argument . 3. His third Argument . 4. His fourth ment . 5. What must be the meaning of these words , Nothing taketh beginning from it self , in the first Argument of Mr. Hobbs . 6. A fuller and more determinate explication of the foregoing words ; whose sense is evidently convinced to be , That no Essence of it self can vary its modification . 7. That this is onely said by Mr. Hobbs , not proved , and a full confutation of his Assertion . 8. Mr. Hobbs imposed upon by his own Sophistry . 9. That one part of this first Argument of his is groundless , the other sophistical . 10. The plain proposal of his Argument , whence appears more fully the weakness and sophistry thereof . 11. An answer to his second Argument . 12. An answer to the third . 13. An answer to a difficulty concerning the Truth and Falshood of future Propositions . 14. An answer to Mr. Hobbs his fourth Argument , which , though slighted by himself , is the strongest of them all . 15. The difficulty of reconciling Free-will with Divine Prescience and Prophecies . 16. That the faculty of Free-will is seldome put in use . 17. That the use of it is properly in Moral conflict . 18. That the Soul is not invincible there neither . 19. That Divine decrees either finde fit Instruments or make them . 20. That the more exact we make Divine Prescience , even to the comprehension of any thing that implies no contradiction in it self to be comprehended , the more clear it is that mans Will may be sometimes free : 21. Which is sufficient to make good my last Argument against Mr. Hobbs . 137 Chap. 4. 1. An Enumeration of sundry Opinions concerning the Seat of Common Sense . 2. Upon supposition that we are nothing but meer Matter , That the whole Body cannot be the Common Sensorium ; 3. Nor the Orifice of the Stomack ; 4. Nor the Heart ; 5. Nor the Brain ; 6. Nor the Membranes ; 7. Nor the Septum lucidum ; 8. Nor Regius his small and perfectly solid Particle . 9. The probability of the Conarion being the common Seat of Sense . 154 Chap. 5. 1. How Perception of external Objects , Spontaneous Motion , Memory and Imagination , are pretended to be performed by the Conarion , Spirits and Muscles , without a Soul. 2. That the Conarion , devoid of a Soul , cannot be the common Percipient , demonstrated out of Des-Cartes himself . 3. That the Conarion , with the Spirits and organization of the Parts of the Body , is not a sufficient Principle of Spontaneous motion , without a Soul. 4. A description of the use of the Valvulae in the Nerves of the Muscles for Spontaneous motion . 5. The insufficiency of this contrivance for that purpose . 6. A further demonstration of the insufficiency thereof , from whence is clearly evinced that Brutes have Souls . 7. That Memory cannot be salved the way above described ; 8. Nor Imagination . 9. A Distribution out of Des-Cartes of the Functions in us , some appertaining to the Body , and others to the Soul. 10. The Authors Observations thereupon . 161 Chap. 6. 1. That no part of the Spinal Marrow can be the Common Sensorium without a Soul in the Body . 2. That the Animal Spirits are more likely to be that Common Percipient . 3. But yet it is demonstrable they are not : 4. As not being so much as capable of Sensation ; 5. Nor of directing Motion into the Muscles ; 6. Much less of Imagination and rational Invention ; 7. Nor of Memory . 8. An answer to an Evasion . 9. The Authors reason , why he has confuted so particularly all the Suppositions of the Seat of Common Sense , when few of them have been asserted with the exclusion of a Soul. 173 Chap. 7. 1. His enquiry after the Seat of Common Sense , upon supposition there is a Soul in the Body . 2. That there is some particular part in the Body that is the Seat of Common Sense . 3. A general division of their Opinions concerning the place of Common Sense . 4. That of those that place it out of the Head there are two sorts . 5. The Invalidity of Helmont 's reasons , whereby he would prove the Orifice of the Stomack to be the principal Seat of the Soul. 6. An answer to Helmont 's stories for that purpose . 7. A further confutation out of his own concessions . 8. Mr. Hobbs his Opinion confuted , that makes the Heart the Seat of Common Sense . 9. A further confutation thereof from Experience . 10. That the Common Sense is seated somewhere in the Head. 11. A caution for the choice of the particular place thereof . 12. That the whole Brain is not it ; 13. Nor Regius his small solid Particle ; 14. Nor any external Membrane of the Brain , nor the Septum Lucidum . 15. The three most likely places . 16. Objections against Cartesius his Opinion concerning the Conarion answered . 17. That the Conarion is not the Seat of Common Sense ; 18. Nor that part of the Spinal Marrow where the Nerves are conceived to concurre ; but the Spirits in the fourth Ventricle of the Brain . 182 Chap. 8. 1. The first reason of his Opinion , the convenient Situation of these Spirits . 2. The second , that the Spirits are the immediate instrument of the Soul in all her functions . 3. The proof of the second Reason from the general authority of Philosophers , and particularly of Hippocrates ; 4. From our Sympathizing with the changes of the Aire ; 5. From the celerity of Motion and Cogitation ; 6. From what is observed generally in the Generation of things ; 7. From Regius his experiment of a Snail in a glass ; 8. From the running round of Images in a Vertigo ; 9. From the constitution of the Eye , and motion of the Spirits there ; 10. From the dependency of the actions of the Soul upon the Body , whether in Meditation or corporeal Motion ; 11. From the recovery of Motion and Sense into a stupified part ; 12. And lastly from what is observed in swooning fits , of paleness and sharpness of visage , &c. 13. The inference from all this , That the Spirits in the fourth Ventricle are the seat of Common Sense and that the main use of the Brain and Nerves is to preserve the Spirits . 198 Chap. 9. 1. Several Objections against Animal Spirits . 2. An Answer to the first Objection touching the Porosity of the Nerves . 3. To the second and third from the Extravasation of the Spirits and pituitous Excrements found in the Brain . 4. To the fourth fetcht from the incredible swiftness of motion in the Spirits . 5. To the last from Ligation . 6. Undeniable Demonstrations that there are Animal Spirits in the Ventricles of the Brain . 209 Chap. 10. 1. That the Soul is not confined to the Common Sensorium . 2. The first Argument from the Plastick power of the Soul. 3. Which is confirmed from the gradual dignity of the Souls Faculties , of which this Plastick is the lowest ; 4. External Sensation the next ; 5. After that Imagination , and then Reason . 6. The second Argument from Passions and Sympathies in Animals . 7. An illustration of the manner of natural Magick . 8. The third Argument from the Perception of Pain in the exteriour parts of the Body . 9. The fourth and last from the nature of Sight . 215 Chap. 11. 1. That neither the Soul without the Spirits , nor the Spirits without the presence of the Soul in the Organ , are sufficient causes of Sensation . 2. A brief declaration how Sensation is made . 3. How Imagination . 4. Of Reason and Memory , and whether there be any Marks in the Brain . 5. That the Spirits are the immediate Instrument of the Soul in Memory also ; and how Memory arises ; 6. As also Forgetfulness . 7. How spontaneous Motion is performed . 8. How we walk , sing , and play , though thinking of something else . 9. That though the Spirits be not alike fine every where . yet the Sensiferous Impression will pass to the Common Sensorium . 10. That there is an Heterogeneity in the very Soul her self ; and what it is in her we call the Root , the Centre , and the Eye ; and what the Rayes and Branches . 11. That the sober and allowable Distribution of her into Parts , is into Perceptive and Plastick . 226 Chap. 12. 1. An Answer to an Objection , That our Arguments will as well prove the Immortality of the Souls of Brutes , as of Men. 2. Another Objection inferring the Praeexistence of Brutes Souls , and consequently of ours . 3. The first Answer to the Objection . 4. The second Answer consisting of four parts . 5. First , That the Hypothesis of Praeexistence is more agreeable to Reason then any other Hypothesis . 6. And not onely so , but that it is very solid in it self . 7. That the Wisdome and Goodness of God argue the truth thereof . 8. As also the face of Providence in the World. 9. The second part of the second Answer , That the Praeexistence of the Soul has the suffrage of all Philosophers in all Ages , that held it Incorporeal . 10. That the Gymnosophists of AEgypt , the Indian Brachmans , the Persian Magi , and all the learned of the Jews were of this Opinion . 11. A Catalogue of particular famous persons that held the same . 12. That Aristotle was also of the same minde . 13. Another more clear place in Aristotle to this purpose , with Sennertus his Interpretation . 14. An Answer to an Evasion of that Interpretation . 15. The last and clearest place of all out of Aristotles Writings . 237 Chap. 13. 1. The third part of the second Answer , That the forgetting of the former state is no good argument against the Souls Praeexistence . 2. What are the chief causes of Forgetfulness . 3. That they all conspire , and that in the highest degree , to destroy the memory of the other state . 4. That Mischances and Diseases have quite taken away the Memory of things here in this life . 5. That it is impossible for the Soul to remember her former condition without a Miracle . 6. The fourth part of the second Answer , That the entrance of a Praeexistent Soul into a Body is as intelligible as either Creation or Traduction . 252 Chap. 14. 1. The knowledge of the difference of Vehicles , and the Souls Union with them , necessary for the understanding how she enters into this Earthly Body . 2. That though the name of Vehicle be not in Aristotle , yet the thing is there . 3. A clearing of Aristotles notion of the Vehicle , out of the Philosophy of Des-Cartes . 4 A full interpretation of his Text. 5. That Aristotle makes onely two Vehicles , Terrestrial and AEthereal ; which is more then sufficient to prove the Souls Oblivion of her former state . 6 That the ordinary Vehicle of the Soul after death is Aire . 7. The duration of the Soul in her several Vehicles . 8. That the Union of the Soul with her Vehicle does not consist in Mechanical Congruity , but Vital . 9. In what Vital congruity of the Matter consists . 10. In what Vital congruity of the Soul consists , and how it changing , the Soul may be free from her aiery Vehicle , without violent precipitation out of it . 11. Of the manner of the descent of Souls into Earthly Bodies . 12. That there is so little absurdity in the Praeexistence of Souls , that the concession thereof can be but a very small prejudice to our Demonstrations of her Immortality . 257 Chap. 15. 1. What is meant by the Separation of the Soul , with a confutation of Regius , who would stop her in the dead Corps . 2. An answer to those that profess themselves puzled how the Soul can get out of the Body . 3. That there is a threefold Vital Congruity to be found in three several Subjects . 4. That this triple Congruity is also competible to one Subject , viz. the Soul of Man. 5. That upon this Hypothesis it is very intelligible how the Soul may leave the Body . 6. That her Union with the aerial Vehicle may be very suddain , and as it were in a moment . 7. That the Soul is actually separate from the Body is to be proved either by History or Reason . Examples of the former kinde out of Pliny , Herodotus , Ficinus . 8. Whether the Ecstasie of Witches prove an actual separation of the Soul from the Body . 9. That this real separation of the Soul in Ecstasie is very possible . 10. How the Soul may be loosned and leave the Body , and yet return thither again . 11. That though Reason and Will cannot in this life release the Soul from the Body , yet Passion may ; and yet so that she may return again . 12. The peculiar power of Desire for this purpose . 13. Of Cardans Ecstasies , and the Ointment of Witches , and what truth there may be in their Confessions . 267 Chap. 16. 1. That Souls departed communicate Dreams . 2. Examples of Apparitions of Souls deceased . 3. Of Apparitions in fields where pitcht Battels have been fought ; as also of those in Church-yards , and other vaporous places . 4. That the Spissitude of the Aire may well contribute to the easiness of the appearing of Ghosts and Spectres . 5. A further proof thereof from sundry examples . 6. Of Marsilius Ficinus his appearing after death . 7. With what sort of people such examples as these avail little . 8. Reasons to perswade the unprejudiced that ordinarily those Apparitions that bear the shape and person of the deceased , are indeed the Souls of them . 286 Chap. 17. 1. The praeeminence of Arguments drawn from Reason above those from Story . 2. The first step towards a Demonstration of Reason that the Soul acts out of her Body , for that she is an immaterial Substance separable therefrom . 3. The second , That the immediate instruments for Sense , Motion , and Organization of the Body , are certain subtile and tenuious Spirits . 4. A comparison betwixt the Soul in the Body and the AErial Genii . 5. Of the nature of Daemons from the account of Marcus the Eremite , and how the Soul is presently such , having once left this Body . 6. An Objection concerning the Souls of Brutes : to which is answered , First by way of concesson ; 7. Secondly , by confuting the Arguments for the former concession . 8. That there is no rational doubt at all of the Humane Soul acting after death . 9. A further Argument of her activity out of this Body , from her conflicts with it while she is in it . 10. As also from the general hope and belief of all Nations , that they shall live after death . 297 Chap. 18. 1. That the Faculties of our Souls , and the nature of the immediate instrument of them , the Spirits , doe so nearly symbolize with those of Daemons , that it seems reasonable , if God did not on purpose hinder it , that they would not fail to act out of this earthly Body . 2. Or if they would , his power and wisdome could easily implant in their essence a double or triple Vital Congruity , to make all sure . 3. A further demonstration of the present Truth from the Veracity of God. 4. An Answer to an Objection against the foregoing Argument . 5. Another Demonstration from His Justice . 6. An Answer to an Objection . 7. An Answer to another Objection . 8. Another Argument from the Justice of God. 9. An Objection answered . 10. An invincible Demonstration of the Souls Immortality from the Divine Goodness . 11. A more particular enforcement of that Argument , and who they are upon whom it will work least . 12. That the noblest and most vertuous Spirit is the most assurable of the Souls Immortality . 311 BOOK III. Chap. 1. 1. WHY the Author treats of the state of the Soul after Death , and in what Method . 2. Arguments to prove that the Soul is ever united vitally with some Matter or other . 3. Further Reasons to evince the same . 4. That the Soul is capable of an aiery and aethereal Body , as well as a terrestrial . 5. That she ordinarily passes out of an earthly into an aerial Vehicle first . 6. That in her aiery Vehicle she is capable of Sense , Pleasure , and Pain . 7. That the main power of the Soul over her aerial Vehicle is the direction of Motion in the particles thereof . 8. That she may also adde or diminish Motion in her aethereal . 9. How the purity of the Vehicle confers to the quickness of Sense and Knowledge . 10. Of the Souls power of changing the temper of her aerial Vehicle ; 11. As also the shape thereof . 12. The plainness of the last Axiome . 326 Chap. 2. 1. Of the Dimensions of the Soul considered barely in her self . 2. Of the Figure of the Souls Dimensions . 3. Of the Heterogeneity of her Essence . 4. That there is an Heterogeneity in her Plastick part distinct from the Perceptive . 5. Of the acting of this Plastick part in her framing of the Vehicle . 6. The excellency of Des-Cartes his Philosophy . 7. That the Vehicles of Ghosts have as much of solid corporeal Substance in them as the Bodies of Men. 8. The folly of the contrary Opinion evinced . 9. The advantage of the Soul , for matter of Body , in the other state , above this . 340 Chap. 3. 1. That the natural abode of the Soul after death is the Aire . 2. That she cannot quit the AErial Regions till the AEthereal Congruity of life be awakened in her . 3. That all Souls are not in the same Region of the Aire . 4. Cardans conceit of placing all Daemons in the upper Region . 5. The use of this conceit for the shewing the reason of their seldome appearing . 6. That this Phaenomenon is salved by a more rational Hypothesis . 7. A further confutation of Cardans Opinion . 8. More tending to the same scope . 9. The Original of Cardans errour concerning the remote operations of Daemons . 10. An Objection how Daemons and Souls separate can be in this lower Region , where Winds and Tempests are so frequent . 11. A preparation to an Answer from the consideration of the nature of the winds . 12. Particular Answers to the Objection . 13. A further Answer from the nature of the Statick Faculty of the Soul. 14. Another from the suddain power of actuating her Vehicle . 15. What incommodations she suffers from hail , rain , &c. 350 Chap. 4. 1. That the Soul once having quitted this earthly Body becomes a Daemon . 2. Of the External Senses of the Soul separate , their number and limits in the Vehicle . 3. Of Sight in a Vehicle organized and unorganized . 4. How Daemons and separate Souls hear and see at a vast Distance : and whence it is that though they may so easily hear or see us , we may neither see nor hear them . 5. That they have Hearing as well as Sight . 6. Of the Touch , Smell , Tast , and Nourishment of Daemons . 7. The external employment that the Genii and Souls deceased may have out of the Body . 8. That the actions of Separate Souls , in reference to us , are most-what conformable to their life here on Earth . 9. What their entertainments are in reference to themselves . 10. The distinction of orders of Daemons from the places they most frequent . 364 Chap. 5. 1. That the Separate Soul spends not all her time in Solitude . 2. That her converse with us seems more intelligible then that with the Genii . 3. How the Genii may be visible one to another , though they be to us invisible . 4. Of their approaches , and of the limits of their swiftness of motion : 5. And how they farre exceed us in celerity . 6. Of the figure or shape of their Vehicles , and of their privacy , when they would be invisible . 7. That they cannot well converse in a meer simple Orbicular form . 8. That they converse in humane shape , at least the better sort of them . 9. Whether the shape they be in proceed meerly from the Imperium of their Will and Fancy , or is regulated by a natural Character of the Plastick part of the Soul. 10. That the personal shape of a Soul or Genius is partly from the Will , and partly from the Plastick power . 11. That considering how the Soul organizes the Foetus in the Womb , and moves our limbs at pleasure ; it were a wonder if Spirits should not have such command over their Vehicles as is believed . 12. A further Argument from an excessive vertue some have given to Imagination . 376 Chap. 6. 1. More credible Instances of the effects of Imagination . 2. A special and peculiar Instance in Signatures of the Foetus . 3. That what Fienus grants , who has so cautiously bounded the power of Fancy , is sufficient for the present purpose . 4. Examples approved of by Fienus . 5. Certain Examples rejected by him , and yet approved of by Fernelius and Sennertus . 6. Three not orious Stories of the power of the Mothers Imagination on the Foetus , out of Helmont . 7. A conjectural inference from those Stories , what influence the Spirit of Nature has in all Plastick operations . 8. A further confirmation of the Conjecture from Signatures on the Foetus . 9. An application thereof to the transfiguration of the Vehicles of Daemons . 387 Chap. 7. 1. Three notable Examples of Signatures , rejected by Fienus : 2. And yet so farre allowed for possible , as will fit our design . 3. That Helmonts Cherry and Licetus his Crab-fish are shrewd Arguments that the Soul of the World has to doe with all Efformations of both Animals and Plants . 4. An Example of a most exact and lively Signature out of Kircher : 5. With his judgement thereupon . 6. Another Example out of him of a Child with gray hairs . 7. An application of what has been said hitherto , concerning the Signatures of the Foetus , to the transfiguration of the aiery Vehicles of separate Souls and Daemons . 8. Of their personal transformation visible to us . 398 Chap. 8. 1. That the Better sort of Genii converse in Humane shape , the Baser sometimes in Bestial . 2. How they are disposed to turn themselves into several Bestial forms . 3. Of Psellus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Igneous splendours of Daemons , how they are made . 4. That the external beauty of the Genii is according to the degree of the inward vertue of their minds . 5. That their aerial form need not be purely transparent , but more finely opake , and coloured . 6. That there is a distinction of Masculine and Feminine Beauty in their personal figurations . 407 Chap. 9. 1. A general account of the mutual entertains of the Genii in the other world . 2. Of their Philosophical and Political Conferences . 3. Of their Religious Exercises . 4. Of the innocent Pastimes and Recreations of the better sort of them . 5. A confirmation thereof from the Conventicles of Witches . 6. Whether the purer Daemons have their times of repast or no. 7. Whence the bad Genii have their food . 8. Of the food and feastings of the better sort of Genii . 414 Chap. 10. 1. How hard it is to define any thing concerning the AErial or AEthereal Elysiums . 2. That there is Political Order and Laws amongst these aiery Daemons . 3. That this Chain of Government reaches down from the highest AEthereal Powers through the Aerial to the very Inhabitants of the Earth . 4. The great security we live in thereby . 5. How easily detectible and punishable wicked Spirits are by those of their own Tribe . 6. Other reasons of the security we find our selves in from the gross infestations of evil Spirits . 7. What kinde of punishments the AErial Officers inflict upon their Malefactours . 427 Chap. 11. 1. Three things to be considered before we come to the moral condition of the Soul after death : namely , her Memory of transactions in this life . 2. The peculiar feature and individual Character of her AErial Vehicle . 3. The Retainment of the same Name . 4. How her ill deportment here lays the train of her Misery hereafter . 5. The unspeakable torments of Conscience worse then Death , and not to be avoided by dying . 6. Of the hideous tortures of external sense on them , whose searedness of Conscience may seem to make them uncapable of her Lashes . 7. Of the state of the Souls of the more innocent and conscientious Pagans . 8. Of the natural accruments of After-happiness to the morally good in this life . 9. How the Soul enjoys her actings or sufferings in this Life for an indispensable Cause , when she has passed to the other . 10. That the reason is proportionably the same in things of less consequence . 11. What mischief men may create to themselves in the other World by their Zealous mistakes in this . 12. That though there were no Memory after Death , yet the manner of our Life here may sow the seeds of the Souls future happiness or misery . 435 Chap. 12. 1. What the Spirit of Nature is . 2. Experiments that argue its real Existence ; such as that of two strings tuned Unisons . 3. Sympathetick Cures and Tortures . 4. The Sympathy betwixt the Earthly and Astral Body . 5. Monstrous Births . 6. The Attraction of the Loadstone and Roundness of the Sun and Stars . 449 Chap. 13. 1. That the Descent of heavy Bodies argues the existence of the Spirit of Nature , because else they would either hang in the Aire as they are placed , 2. Or would be diverted from a perpendicular as they fall near a Plate of Metal set slooping . 3. That the endeavour of the AEther or Aire from the Centre to the Circumference is not the cause of Gravity , against Mr. Hobbs . 4. A full confutation of Mr. Hobbs his Opinion . 5. An ocular Demonstration of the absurd consequence thereof . 6. An absolute Demonstration that Gravity cannot be the effect of meer Mechanical powers . 7. The Latitude of the operations of the Spirit of Nature , how large and where bounded . 8. The reason of its name . 9. It s grand office of transmitting Souls into rightly prepared Matter . 458 Chap. 14. 1. Objections against the Souls Immortality from her condition in Infancy , Old age , Sleep and Sicknesses . 2. Other Objections taken from Experiments that seem to prove her Discerpibility . 3. As also from the seldome appearing of the Souls of the deceased ; 4. And from our natural fear of Death . 5. A Subterfuge of the adverse party , in supposing but one Soul common to all Creatures . 6. An Answer concerning the Littleness of the Soul in Infancy : 7. As also concerning the weakness of her Intellectuals then , and in Old age . 8. That Sleep does not at all argue the Souls Mortality , but rather illustrate her Immortality . 9. An Answer to the Objection from Apoplexies and Catalepsies : 10. As also to that from Madness . 11. That the various depravations of her Intellectual Faculties doe no more argue her Mortality , then the worser Modifications of Matter its natural Annihilability . And why God created Souls sympathizing with Matter . 471 Chap. 15. 1. An Answer to the experiment of the Scolopendra cut into pieces . 2. And to the flying of an headless Eagle over a barn , as also to that of the Malefactors head biting a Dog by the eare . 3. A superaddition of a difficulty concerning Monsters born with two or more Heads and but one Body and Heart . 4. A solution of the difficulty . 5. An Answer touching the seldome appearing of the Souls of the deceased : 6. As also concerning the fear of Death ; 7. And a down-bearing sense that sometimes so forcibly obtrudes upon us the belief of the Souls Mortality . 8. Of the Tragical Pomp and dreadful Praeludes of Death , with some corroborative Considerations against such sad spectacles . 9. That there is nothing really sad and miserable in the Universe , unless to the wicked and impious . 481 Chap. 16. 1. That that which we properly are is both Sensitive and Intellectual . 2. What is the true notion of a Soul being One. 3. That if there be but One Soul in the World , it is both Rational and Sensitive . 4. The most favourable representation of their Opinion that hold but One. 5. A confutation of the foregoing representation . 6. A Reply to the confutation . 7. An Answer to the Reply 8. That the Soul of Man is not properly any Ray either of God or the Soul of the World. 9. And yet if she were so , it would be no prejudice to her Immortality : whence the folly of Pomponatius is noted . 10. A further animadversion upon Pomponatius his folly , in admitting a certain number of remote Intelligencies , and denying Particular Immaterial Substances in Men and Brutes . 491 Chap. 17. 1. That the Author having safely conducted the Soul into her AErial condition through the dangers of Death , might well be excused from attending her any further . 2. What reasons urge him to consider what fates may befall her afterwards . 3. Three hazzards the Soul runs after this life , whereby she may again become obnoxious to death according to the opinion of some . 4. That the aerial Genii are mortal , confirmed by three testimonies . 5. The one from the Vision of Facius Cardanus , in which the Spirits that appeared to him profest themselves mortal . 6. The time they stayed with him , and the matters they disputed of . 7. What credit Hieronymus Cardanus gives to his Fathers Vision . 8. The other testimony out of Plutarch , concerning the Death of the great God Pan. 9. The third and last of Hesiod , whose opinion Plutarch has polisht and refined . 10. An Enumeration of the several Paradoxes contained in Facius Cardanus his Vision . 11. What must be the sense of the third Paradox , if those AErial Speculators spake as they thought . 12. Another Hypothesis to the same purpose . 13. The craft of these Daemons , in shuffling in poysonous Errour amongst solid Truths . 14. What makes the story of the death of Pan less to the present matter , with an addition of Demetrius his observations touching the Sacred Islands near Britain . 15. That Hesiod his opinion is the most unexceptionable , and that the harshness therein is but seeming , not real . 16. That the AEthereal Vehicle instates the Soul in a condition of perfect Immortality . 17. That there is no internal impediment to those that are Heroically good , but that they may attain an everlasting happiness after Death . 503 Chap. 18. 1. The Conflagration of the World an Opinion of the Stoicks . 2. Two ways of destroying the World the Ancients have taken notice of , and especially that by Fire . 3. That the Conflagration of the World , so farre as it respects us , is to be understood onely of the burning of the Earth . 4. That the ends of the Stoicks Conflagration are competible onely to the Earths burning . 5. An acknowledgement that the Earth may be burnt , though the proof thereof be impertinent to this place . 6. That the Conflagration thereof will prove very fatal to the Souls of wicked Men and Daemons . 7. Five several Opinions concerning their state after the Conflagration ; whereof the first is , That they are quite destroy'd by Fire . 8. The second , That they are annihilated by a special act of Omnipotency . 9. The third , That they lie sensless in an eternal Death . 10. The fourth , That they are in a perpetual furious and painful Dream . 11. The fifth and last , That they will revive again , and that the Earth and Aire will be inhabited by them . 12. That this last seems to be fram'd from the fictitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Stoicks , who were very sorry Metaphysicians , and as ill Naturalists . 13. An Animadversion upon a self-contradicting sentence of Seneca . 14. The unintelligibleness of the state of the Souls of the Wicked after the Conflagration . 15. That the AEthereal Inhabitants will be safe . And what will then become of Good men and Daemons on the Earth and in the Aire . And how they cannot be delivered but by a supernatural power . 524 Chap. 19. 1. That the Extinction of the Sun is no Panick feare , but may be rationally suspected from the Records of History and grounds of Natural Philosophy . 2. The sad Influence of this Extinction upon Man and Beast , and all the aerial Daemons imprison'd within their several Atmospheres in our Vortex . 3. That it will doe little or no damage to the AEthereal Inhabitants in reference to heat or warmth . 4. Nor will they find much want of his light . 5. And if they did , they may pass out of one Vortex into another , by the Priviledge of their AEthereal Vehicles ; 6. And that without any labour or toil , and as maturely as they please . 7. The vast incomprehensibleness of the tracts and compasses of the waies of Providence . 8. A short Recapitulation of the whole Discourse . 9. An Explication of the Persians two Principles of Light and Darkness , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and when and where the Principle of Light gets the full victory . 10. That Philosophy , or something more sacred then Philosophy , is the onely Guide to a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 538 FINIS . Errata . PAg. 222. l. 5. for Gamaitus , read Gamaieu's . 2●4 . l. 10. for Tyc , r. Tye. 327. l. 2. for Immortality , r. Immorality . 458. l. 22. for stooping , r. slooping . 462. l. 13. for E F H , r. angle E F H. 488. l. 9. for inclogg'd , r. in , clogg'd . 521. l. 16. for lightning , r. lighting . 528. l. ult . dele those . 
A70182	----	Two choice and useful treatises the one, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls, being a key to unlock the grand mysteries of providence in relation to mans sin and misery : the other, A discourse of truth / by the late Reverend Dr. Rust ... ; with annotations on them both. 1682 Approx. 759 KB of XML-encoded text transcribed from 268 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A70182 Wing G815 Wing G833 Wing M2638 ESTC R12277 12152459 ocm 12152459 55102 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70182) Transcribed from: (Early English Books Online ; image set 55102) Images scanned from microfilm: (Early English books, 1641-1700 ; 71:2, 844:3) Two choice and useful treatises the one, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the praeexistence of souls, being a key to unlock the grand mysteries of providence in relation to mans sin and misery : the other, A discourse of truth / by the late Reverend Dr. Rust ... ; with annotations on them both. Rust, George, d. 1670. Discourse of truth. More, Henry, 1614-1687. Annotations upon the two foregoing treatises. Glanvill, Joseph, 1636-1680. Lux orientalis. [47], 195, [7], 171, [6], 173-276, [4] p. Printed for James Collins and Sam. Lowndes ..., London : 1682. "Lux orientalis, or, An enquiry into the opinion of the Eastern sages ...," "Annotations upon the two foregoing treatises ... / by one not unexercized in these kinds of speculation [i.e. Henry More]" and "Annotations upon the Discourse of truth : into which is inserted by way of digression a brief return to Mr. Baxter's reply, which he calls a placid collation with the learned Dr. Henry More ... : whereunto is annexed a devotional hymn / translated for the use of sincere lovers of true piety, 1683" all have separate t.p.'s. Lux orientalis is by Joseph Glanvill. Cf. Wing. Errata: p. [47] at beginning. Advertisements on p. [1-3] at end. This work appears at reel 71:2 as Wing 833, and at reel 844:3 as Wing G815. Imperfect: copy at reel 844:3 incompletely filmed. Reproduction of originals in British Library and University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Glanvill, Joseph, 1636-1680. -- Lux orientalis. Rust, George, d. 1670. -- Discourse of truth. More, Henry, 1614-1687. Baxter, Richard, 1615-1691. -- Of the immortality of a mans soul and the nature of it and other spirits. Pre-existence -- Early works to 1800. Truth -- Early works to 1800. Soul -- Early works to 1800. Providence and government of God -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-03 Apex CoVantage Keyed and coded from ProQuest page images 2007-04 Emma (Leeson) Huber Sampled and proofread 2007-04 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion W. Faithorne Sculp . TWO CHOICE and VSEFVL TREATISES : THE ONE LUX ORIENTALIS ; OR An Enquiry into the Opinion of the EASTERN SAGES Concerning the PRAEEXISTENCE of SOVLS . Being a Key to unlock the Grand Mysteries of PROVIDENCE . In Relation to Mans Sin and Misery . THE OTHER , A DISCOVRSE of TRVTH , By the late Reverend Dr. RVST Lord Bishop of Dromore in Ireland . WITH ANNOTATIONS on them both . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plato . LONDON , Printed for James Collins , and Sam. Lowndes over against Exeter Exchange in the Strand , 1682. TO THE HONOURABLE Sir JOHN FINCH SIR , YOV may well be surprized at this unexpected Dedication from one that may seem an utter Stranger to your Person ; but the fame of your singular knowledge in the choicest parts of Philosophy , and all other worthy accomplishments , will make this presumption of me , the Publisher of these two Treatises , as pardonable by your self , so , I hope , justifiable to all the World. Not to say that it is a peice of indispensable justice that one of them be Dedicated to you ; the Author thereof being that Excellent Person the Reverend Dr. Rust , late Bishop of Dromore in Ireland , once fellow of Christs Colledge in Cambridge , to which you lately have been so Noble a Benefactor . Wherefore in hopes that you will be pleased to take the Dedication of this whole Book , the two Treatises , and the Annotations thereon in good part , craving pardon for this boldness I humbly take leave , and am , Honoured Sir , Your most obedient and humble Servant . JAMES COLLINS . The Publisher to the Reader . THese two Choice and Useful Treatises I present thee with the name of the Author of the latter of them is set down in the Title Page , the Reverend Dr. Rust late Lord Bishop of Dromore in the Kingdom of Ireland ; whose Vertues Parts and Abilities are copiously set out in a Letter of Mr. Jos . Glanvill prefixt to the Discourse it self . And i● thou hast the curiosity to know who is the Author of the former Treatise LVX ORIENTALIS ( who then thought fit to conceal his name as himself takes notice in his Epistle Dedicatory ) I can ass●re thee , that it is the said Mr. Jos . Glanvill , a person reputed one of the most ingenious and florid Writers of his Age. But for my own part I must ingenuously confess , that I am no competent J●dge , and consequently can be no fit Encomiast of the Abi●ities or Performances of Either . Only this I know , that both these Treatises have sold very well , and that there is none to be got of the Discourse of Truth ; though it is not many years since it was Printed . And for LVX ORIENTALIS , which was Printed about twenty years ago , when the Book grew scarce , it was so much valued by the more eager and curious searchers into the profoundest points of Philosophy , that there was given for it by some , four or five times the price for which it was at first Sold. The considerations whereof coming into my mind , I thought I should both gratifie the learned World and benefit my self , if I reprinted these two Treatises together . Which I do the more willingly , because the former Editions were too too false and corrupt , especially of LVX ORIENTALIS . Which faults of the Press , or MSS. are carefully corrected in this . And besides that this Edition is more correct than the former , there are also Annotations added to each Treatise by one not unexercized in these kind of Speculations . And in the Annotations upon the Discourse of Truth , there is inserted a DIGRESSION that contains a brief Answer to Mr. Baxters Placid Collation with the learned Dr. Henry More . And because men usually have a fondness even for the smaller Toyes or Trifles of well esteemed Writers after their decease , I have prefixed a Latin Dedication of LVX ORIENTALIS ( which I opportunely had by me ) before the Epistle Dedicatory : Which Latin Dedication the Author sent so prefixed , in a Copy to the Party it is made , and I have Printed it in the same order it was there found , that it may be one Monument amongst many other of the Authors Wit and Ingenuity . I have also , that nothing may be wanting to thy Content , got a friend to devise an Hieroglyphical Frontispice , intended more especially for LVX ORIENTALIS . But I do not profess my self able to unriddle the meaning thereof . The best Interpreter will be the Book it self . To the reading whereof I leave thee and rest Your humble Servant JAMES COLLINS . LUX ORIENTALIS , OR An Enquiry into the Opinion of the Eastern Sages Concerning the PRAEEXISTENCE OF SOULS . Being a Key to unlock the Grand Mysteries of PROVIDENCE , In relation to mans Sin and Misery . Cardanus . Quid jucundius quàm scire quid simus , quid fuerimus , quid erimus , atque cum his etiam Divina illa atque suprema post obitum mundique Vicissitudines ? London , Printed for J. Collins , and S. Lowndes over against Exeter Exchange in the Strand , 1682. Doctissimo viro Domino Doctori HENRICO MORO Maximo Purioris Philosophiae Magistro & Sapientiae ORIENTALIS RESTAURATORI In exiguum Summi Affectûs Testimonium ET Aeternae Observantiae Pignus a suis Flammis mutuatam hanc Orientis Scintillam D. D. D. Humillimus Virtutum ejus Et candoris non minùs Quam Doctrinae Cultor ; Qui ei exoptat Lucem Sempiternam , & petit ut candidè accipiat LUCEM ORIENTALEM . TO THE Much Honoured and Ingenious FRANCIS WILLOVGHBY ESQUIRE . SIR , 'T IS likely you will no less wonder at this unexpected sally of my pen ; than at my having prefixt your name to a small Trifle , that owns no Author . Of the former , you will receive an account in the Preface . And the latter , if the considerations following are not of weight , to attone for ; I know you have goodness enough to pardon , what I have not reason sufficient to excuse , or vindicate . Well meaning intentions are Apology enough , where candour , and ingenuity are the Judges . I was not induced then to this Address , because , I thought , I could oblige you ; Worth describes it self in the fairest Character . But reflecting upon that delight and satisfaction , that I have received in discoursing with you on such matters ; and knowing that your Noble Genius is gratisied by such kind of speculations ; I thought , I could not make more suitable payment for my content , or better acknowledge the favour I receive in your acquaintance , then by presenting you a Discourse about Prae-existence ; and giving you a peculiar interest in it , as you have in its Author . Not that I would suggest , that you are a favourer of any strange opinions , or hold any thing in this particular , or any other , that is sit to be discountenanc'd . But I know you love to be dealing in high and generous Theories , even where your self are a dissenter , Nor is it the least evidence of the greatness and Heroick Nobleness of your Spirit ; that amidst the slowing aboundance of the World's Blessings , with which you are encircled , you can yet Dedicate your self to your beloved Contemplations , and look upon the Furniture and accomplishments of the mind , as better riches , than the largest doals of fortune , and the Wealth and Revenues of an ample inheritance . Andmethinks , while most others at the best , do but use the Donatives of Providence , you enjoy them . And , by a Nobler kind of Chymistry , extract from them a pleasure , that is not to be met with in all the trivial sports of empty Gallantry . To be reveiwing the Recesses of Nature , and the Beauteous inside of the Vniverse , is a more Manly , yea Angelick felicity , than the highest gratifications of the senses ; an happiness , that is common to the Youthful Epicure , with his Hounds and Horses ; yea , your ends are more August and generous , then to terminate in the private pleasure you take , even in those Philosophical Researches ; For you are Meditating a more general good in those careful and profound inquiries you are making into Animals , and other concerning affairs of nature , which I hope , one day the World will be advantag'd by . But I must not ingage in an Encomium , in which I cannot be just , but I must be troublesome . For your modesty is no more able to bear it , then my Pen can reach . Wherefore I shall dismiss your eyes from this tiresome Attendance ; and only beg , that you would assure your self that no Man is more your Servant , then The Authour of Lux Orientalis : THE PREFACE . IT is none of the least commendable indulgences of our Church , that she allows us a latitude of judging in points of Speculation ; and ties not up mens Consciences to an implicite assenting to opinions , not necessary or Fundamental ; which favourable and kind permission , is questionless a great obligation upon the ingenuous , submissively to receive and observe her pious appointments for peace and order . Nor is there less Reason in this parental indulgence , than there is of Christian charity and prudence ; since to tie all others up to our opinions , and to impose difficult and disputable matters under the Notion of Confessions of Faith , and fundamentals of Religion , is a most unchristian piece of Tyranny , the foundation of persecution , and very root of Antichristianisme . So that I have often wondred , that those that heretofore would have forced all men to a compliance with their darling notions , and would have made a prey of them , that could not bow down before the Idol of their new-framed Orthodoxy ; should yet have the face to object persecution and unchristian Tyranny to our Church Appointments ; when themselves lie under a deep and Crimson guilt of those very same miscarriages , which they endeavour to affix upon those more innocent Constitutions . For is it not a far more blameable and obnoxious imposition to frame Systems of disputable Opinions , and to require their admittance into our Creeds , in the place of the most sacred , necessary , and fundamental verities ; Than it is to appoint some harmless orders of circumstance and ceremony , which in themselves are indifferent and innocent ? And let any equal Man be Judge , which is the greater superstition , either to Idolize and place Religion in things of dispute and meer opinions ; or conscientiously to observe the Sanctions of that Authority we are bound to obey . But how all those ill applyed reproaches of the Church of England , recoyl upon those that discharge them , I have fully proved in a Discourse on this Subject , which in its due time may see the Light. But for the present I go on with what I was about ; Therefore I say , 't is a most commendable excellency in our Ecclesiastical Constitutions ; which with all due regard ought to be acknowledged ; That they lay stress on few matters of opinion , but such as are of important concernment , or very meridian truths . Which I mention not to this purpose , as if men might therefore indulge themselves in what conceits and dangerous opinions soever their phancies might give birth to , ( This were an unpardonable abuse of that noble and ingenuous Liberty that is afforded us ; ) But that they might see the beauty of those well temper'd Constitutions ; and that the mouth of obloquy might be stopped that slanders our Church , as if it yielded no scope at all for free inquiry ; when I dare say there is not a Church in Christendome , that in this regard is less taxable . As for the opinion of Praeexistence , the subject of the following Papers , it was never determined against by ours , nor any other Church , that I know of ; And therefore I conceive is left as a matter of School Speculation , which without danger may be problematically argued on either hand . And I have so great confidence in all true Sons of our common Mother , to think , that they will not fix any harsh and severe censures , upon the innocent Speculations of those , though possibly they may be Errours , who own the Authority , Articles , Canons , and Constitutions of that Church which they are so deservedly zealous for . Therefore let me here premonish once for all , that I intend no Innovation in Religion , or disturbance of our established and received Doctrines , by any thing I have undertaken in this little Treatise ; But only an innocent representation of an Antient and Probable opinion , which I conceive , may contribute somewhat towards the clearing and vindicating the Divine Attributes , and so representing the ever blessed Deity , as a more fit object of Love and Adoration , than the Opinions of the World make him . And what ever may be thought of the thing it self , or the manage of this affair , I 'm sure the end and design is concerning and important , and deserves at least a favourable construction of the undertaking . For there is nothing more for the interest of Religion , than that God be represented to his Creatures as amiable and lovely , which cannot be better done , than by clearing up his Providences and dealings with the Sons of men , and discovering them to be full of Equity , Sweetness and Benignity ; so that though I should be mistaken in the opinion which I endeavour to recommend , yet I expect the candour of the ingenuous , being betray'd into an errour , if it be one , by so pardonable an occasion . If it be excepted against this undertaking , that the Doctrine of Pr●eexistence hath in a late Discourse been purposely handled ; besides what the learned Dr. More hath written of it ; and therefore that this labour may seem a superfluous , unnecessary Repetition : I answer , that that very Treatise , viz. the Account of Origen , made some such thing as this expedient . For though the proof and management of this affair be there unexceptionable , as far as the Author is by his design ingaged ; yet , he being confined to the reasons of Origen , and to the answering such objections , as the Fathers urged against him ; hath not so fully stated and cleared the business , but that there was room for afterundertakers . And 't is a great disinterest to so strange and unusual a Doctrine as this , to be but partially handled : since so long , it will not be understood , and consequently be but exposed to contempt and ignominy . Nor can we hope that the world will be so favourable to a Paradox , or take so much pains for the understanding of that which they think a gross absurdity , as to collect those Principles that are scatter'd up and down the writings of that great and excellent Restorer of the Platonick Cabbala , and accommodate them to the interest of this opinion . So that I thought that till the Reasons , Answers , Principles , and particular State of the Hypothesis were brought all together , to talk of Praeexistence in Earnest were but to make a mans self ridiculous , and the Doctrine , the common Ludibrium of fools and ignorants . And yet I must confess my self to be so much a contemner of the half-witted censurers of things they know not , that this Reason alone could not have moved my pen the breadth of a letter ; But some ingenious friends of mine , who were willing to do their Maker right , in a due apprehension of his Attributes and Providences , having read the Letter of Resolution , and thence being induced to think favourably of Prae-existence , were yet not fully satisfied in the proof , nor able to give stop to those objections , which their imperfect knowledge of the Hypothesis occasioned ; wherefore they desired me to draw up a more full and particular Account of that Doctrine , which they had now a kindness for , and which wanted nothing more to recommend it to them , but a clear and full representation . For their satisfaction then , I drew up the following Discourse , intending at first , that it should go no further than their hands , whose interest in mine affections had commanded it ; but they being more than I could well pleasure with written Copies , and perceiving others of my acquaintance also , to whom I owe regard and service , to be in the like condition with these ; I was induced to let this Little Trisle tread a more publick Stage ; and to speak my mind to them from the Press . If further reason be expected for mine undertaking a business in which others have been ingaged , I would desire them to consider what an infinite of Books are written upon almost all subjects can be named . And I am confident , if they turn o're Libraries , they 'l find no theam , that is of any consideration , less traced than this is . So that no body hath reason to call it a Crambe , who considers , that there are multitudes , even of Scholars that have never seen or heard of any thing of this nature ; And there is not , that I know of , any one Book extant in any language besides this , that purposely , solely , and fully treats of Praeexistence . Wherefore who ever condemns this as a superfluous ingagement , if he will be just , must pass the same censure upon well nigh every Discourse the Press is deliver'd of ; for hee 'l meet with few written on less handled subjects . I might urge also if there were need on 't , that various representations of the same thing , fit the variety of phancies and gusts of perusers ; and that may have force and prevalence to perswade in one , which signifies nothing in another . But 't is enough ; he that will judge me on this account , must pass the same Award on every Sermon he hears , and every Book he looks on ; And such a censure will do me as little hurt , as him good , that passeth it . Besides this exception , 't is not unlikely that some may object , that I use Arguments that have already been pleaded in behalf of this opinion ; which rightly understood , is no matter of disrepute ; since every one else doth it that deals in a Subject formerly written of . And I would have him that commenceth such a charge against me , to consult divers Authours who have handled the same subject ; and if he find not the same Arguments and Reasons infinitely repeated every where , let him call me plagiary , and spare not . 'T is true therefore I have not baulk't the reasons of Origen , Dr. More , or the Authour of the Letter of Resolution , because they had been used already ; but freely own the assistance of those worthy Authours ; however I think I have so managed , fortified , and secured them against exceptions , especially the most considerable , that I may reasonably expect a pardon , yea and an interest in them also . For 't is the backing of an argument that gives it force and efficacy ; which I have done to the most weighty of them , at my proper cost and charges . Nor should I have been faithful to my cause , had I omitted any thing that I thought confirm'd it , upon any pretence whatever ; since possibly this discourse may fall into the hands of some , who never met with those other Authors . And my design being a full proof , defence , and explication of Praeexistence , it had been an unpardonable defect to have pretermitted those weighty reasons by which its learned assertors have inforced it . If any yet should criminate me ( as I know some did the account of Origen , ) for using many of the same words , and some of the same phrases and expressions , that those others , who have writ about those matters , have made use of ; I am not very careful to answer them in this matter ; and I doubt this engagement against those little scruples , will but seem importune to the judicious . For no body blames the frequent usage of words of Art ; or those which the first Masters or Restorers of any Doctrine have been wont to express their notions by ; since that such words and expressions are best understood , as have by custome , or the Authority of some great Authors , been appropriated to such Doctrines , as they have imployed them in the service of . And should every man that writes on any subject , be obliged to invent a-new , all the terms he hath need of , and industriously to shun those proper expressive words and phrases that are fitted to his hands , and the business he is about ; all things will be fill'd with impertinency , darkness and confusion . It must be acknowledged then , that most of the peculiar words and phrases that either I , or any body else that will speak properly and intelligibly in this matter , make use of , are borrowed from the judicious and elegent contriver of them , the profound Restorer and Refiner of almost-extinct Platonism : Whose invention hath been so happy in this kind , that it hath served up those notions in the most apposite , significant , comprehensive and expressive words that could well be thought of . Wherefore 't were an humoursome piece of folly for any man that deals in these matters , industriously to avoid such termes and expressions as are so adapted and fitted to this purpose , and so well known among those that are acquainted with this way of Learning ; when without vanity he could not think to be better furnish't from his own phancy . If in the following papers I have used any expressions of others , which these considerations will not warrant ; I must beg pardon for my memory , which doth not use to be so serviceable . And where I writ this Discourse , I had not one of my books within my reach , that treated of this , or indeed any other Subject . Nor am I at leasure now to examine them and this , to see whether I can find any such coincidences ; which a mans phancy dealing frequently in such matters , might insensibly occasion . If any there be , let those that find them out , pardon them , as the slips of a too officious imagination ; or however else they treat them , they shall not much displease the Author . And now that this Discourse may pass with less controul among those that shall light on it , I find my self ingag'd to speak a little to a double sort of Readers , who are like to be offended at my design , and averse to the Doctrine asserted in these Papers . And ( 1 ) some will boggle at Praeexistence , and be afraid to entertain it , upon an apprehension that the Admission of this opinion will disorder and change the Frame of Orthodox Divinity ; which , were there cause for such a jealousie , were but a commendable caution ; but there 's hope this may prove but a panick fear , or such a needless terrour as surpriseth Children in the dark , when they take their best friends for some Bug-Bear that would carry them away , or hurt them . For 't is but supposing ( as I have somewhere intimated in the discourse it self ) that God created all souls together as he did the Angels ; That some of them sinned and fell with the other Apostate Spirits ; and for their disobedience were thrust into a state of silence and insensibility ; That the Divine goodness so provided for them , that they should act a part again in terrestrial Bodies , when they should fitly be prepared for them ; And that Adam was set up as our great Protoplast and Representative , who , had he continued in Innocence and Integrity , we had then been sharers in that happiness which he at first was instated in ; but by his unhappy defection and disobedience we lost it ; and became thus miserable in our New life in these earthly bodies . I say the Doctrine of Prae-existence thus stated , is , in nothing that I know of , an enemy to common Theology : all things hence proceeding as in our ordinary Systems ; with this only difference , that this Hypothesis clears the divine Attributes from any shadow of harshness , or breach of equity , since it supposeth us to have sinned and deserved all the misery we suffer in this condition before we came hither : whereas the other which teacheth , that we became both guilty and miserable by the single and sole offence of Adam , whenas we were not then in being , or as to our souls , as much as potentially in our great Progenitour ; bears somewhat hardly upon the repute of the Divine perfections . So that if the wary Reader be afraid to venture upon the Hypothesis , that I have drawn up at the end , ( which , I confess , I would not give him the least incouragement to meddle with ) yet without danger he may admit of Praeexistence as accommodated to the Orthodox Doctrine . Nor should I indeed have medled with the other scheme , which is built upon the Principles of meer Reason and Philosophy ; but that those friends who drew the rest of the Discour●e from me , ingag'd me to give them an Account of the Philosophical Hypothesis . In which , I know , I have not in every particular , followed the mind of the Masters of the Origenian Cabbala ; but kept my self to the conduct of those Principles , that I judged most rational ; though indeed the things wherein I differ , are very few and inconsiderable . However for that reason I thought fit to intitle no body to the Hypothesis that I have made a draught of , lest I should have affix't on any one , what he would not have owned . But for the main , those that understand it , know the Fountain ; and for others , 't is no great matter if they be ignorant . Now if any one judge me to be a Proselyte to those opinions , because I call them not all to nought , or damn not those , that have a favour for them ; I know not how to avoid the doom of their severe displeasure ; having said as much in the place where I treat of those matters , to purge my self of such a suspicion , as I thought necessary to clear me , in the opinion of any competently ingenuous . As for others , let me say what I can , I shall be what their wisdoms think fit to call me ; And let that be what it will , I am very well content to bear it . I 'le only add , to take off the ground of this uncharitable jealousie , that among the favourers of Praeexistence , I know none that are adherers to those opinions ; and therefore for me to have declaim'd against any , on this account , had been a piece of Knight-Errantry ; And those Dons that do so make Gyants of the Wind-mills of their own Imaginations . But , ( 2 ) There are another sort of Readers that I have a word to say to , who contemn and laugh at every thing that their narrow noddles comprehend not . This , I confess , is a good easie way of confutation , and if we may take every fool's smile for a Demonstration , Praeexistence will be routed . But the best on 't is , to call things by their right names , this is but a vulgar , childish humour arising from nothing but a fond doating on the opinions we were first instructed in . For having made those the standard of truth and solidity , these prepossest discerners presently conclude every thing that is a stranger to their ears and understandings , and of another stamp from their Education-receptions , ●alse and ridiculous ; just like the common people , who judging all customs and fashions by their own , account those of other Nations absurd and barbarous . 'T is well for those smiling Co●●uters , that they were not bred in Mahumetism , for then without doubt they would have made sport of Christianity . But since they are so disposed , let them laugh at the opinion I have undertaken for , till they understand it ; I know who in the judgment of wise men will prove Ridiculous . It was from this very principle that the most considerable truths , that ever the world was acquainted with , were to the Jews , a stumbling block , and to the Greeks , foolishness ; and 't was such a spirit as reigns in these Children of self-con●idence , that call'd S. Paul a babbler . And methinks till these narrow-scull'd people could boast themselves infallible , and all their opinions , an unerring Canon , common modesty and civility should teach them better manners , than at first dash to judge that a ridiculous absurdity , which the greatest and wisest Sages , that inlightned the antient World , accounted so sound and probable a Conclusion . Especially it being a matter not determin'd against , but rather countenanc't in Scripture , as will appear hereafter . But Opinionative Ignorance is very weak and immoral . And till those slight and Vulgar discerners have learn't that first principle of true wisdom , To judge nothing till they throughly understand it , and have weighed it in the Ballance of impartial Reason ; 't is to no purpose to spend ones breath upon them . THE CONTENTS OF LVX ORIENTALIS . Chap. 1. THE opinions proposed concerning the original of Souls . pag. 1 Chap. 2. Daily creation of Souls is inconsistent with the Divine Attributes . pag. 3 Chap. 3. ( 2 ) Traduction of Souls is impossible , the reason for it weak and frivolous ; The proposal of Praeexistence . pag. 16 Chap. 4. ( 1 ) Praeexistence cannot be disproved . Scripture saith nothing against it : It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . pag. 27 Chap. 5. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : Nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . pag. 45 Chap. 6. A second Argument for Praeexistence drawn from the consideration of the Divine Goodness , which alwayes doth what is best . pag. 51 Chap. 7. The first Evasion , that God acts freely , and his meer will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations , Some incident Evasions , viz. that Gods Wisdom , or his glory , may be contrary to this display of his goodness , in our being made of old , clearly taken off . pag. 55 Chap. 8. A second general Evasion , viz. that our Reasons cannot tell what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . pag. 61 Chap. 9. A fourth Objection against the Argument from Gods goodness , viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . pag. 71 Chap. 10. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the Victory . pag. 74 Chap. 11. Great caution to be used in alledging Scripture for our speculative opinion . The countenance that Praeexistence hath from the sacred writings both of the Old and New Testament ; Reasons of the seeming uncouthness of these allegations . Praeexistence stood in no need of Scripture-proof . pag. 82 Chap. 12. Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . The presumption positively to determine how it was with us of old . The Authors design in the Hypothesis that follows . pag. 90 Chap. 13. Seven Pillars on which the particular Hypothesis stands . 94 Pillar 1. All the Divine designs and actions are laid and carried on by pure and infinite Goodness . pag. 95 Pillar 2. There is an exact Geometrical Justice that runs through the Vniverse , and is interwoven in the contexture of things . pag. 97 Pillar 3. Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . pag. 100 Pillar 4. The Souls of men are capable of living in other bodies besides Terrestrial ; And never act but in some body or other . pag. 102 Pillar 5. The Soul in every state hath such a body as is fittest for those faculties and operations that she is most inclined to exercise . pag. 105 Pillar 6. The powers and faculties of the Soul are either ( 1 ) Spiritual , and intellectual : or ( 2 ) Sensitive : or ( 3 ) Plastick . pag. 107 Pillar 7. By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , and è contra . pag. 108 Chap. 14. A Philosophical Hypothesis of the Souls Praeexistence . 113 Her Aethereal State. The Aereal State. pag. 102 The Terrestrial State. pag. 122 The next step of Descent , or After-state . pag. 126 The Conflagration of the Earth . pag. 137 The General Restitution . pag. 142 THE ERRATA Correct thus : In Lux Orientalis . For Read PAg. 9. lin . 6. For * For. pa. 61. l. 3. Reasons Reason . p. 78. l. 1. his this . p. 126. l. 6. course coarse . In the Annotations . pag. 34. l. 28. promptus promptos . p. 38. l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 45. l. 12. tye lye . p. 51. l. 5. Plaistick Plastick . p. 53. l. 7. Zoophiton's Zoophyton's . p. 54. l. 29. Unluckly Unlucky . p. 56. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 62. l. 19. other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 74. l. 8. property properly . p. 80. l. 2. doors : for doors for . ibid. l. 21. properly property . p. 84. l. 2. fitted sited . ibid. l. 21. restore resolve . p. 94. l. 15. vigorous rigorous . p. 95. l. 8. this humane his humane . p. 101. l. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 104. l. 28. corporeal incorporeal . p. 106. l. 13. alledged alledge . p. 113. l. 20. Psychopanychites Psychopannychites . ibid. l. 31. to two . p. 119. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. l. 23. ante . Interiisse ante ●●●●●●sse . p. 184. l. 26. Nymphs Nymph . p. 209. l. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 238. l. 26. slawes flawes . p. 255. l. 11. sesquealtera sesquialtera . p. 265. l. 3. the steady their steady . p. 268. l. 10. to those so those . p. 275. l. 2. Heaven's Haven's . LUX ORIENTALIS . CHAP. I. The opinions proposed concerning the original of Souls . IT hath always been found a matter of discouraging difficulty , among those that have busied themselves in such Inquiries , To determine the Soul 's original . Insomuch that after all the contests and disputes that have been about it , many of the wisest Inquisitors have concluded it undeterminable : or , if they have sate down in either of the two opinions , viz. of it's immediate Creation , or Traduction ( which of later ages have been the only competitors ) ; they have been driven to it , rather from the absurdities of the opposite opinion , which they have left ; than drawn by any rational alliciency in that which they have taken to . And indeed , if we do but impartially consider the grand inconveniences which each party urgeth against the others Conclusion , it would even tempt one to think , that both are right in their opposition , and neither in their assertion . And since each side so strongly oppugns the other and so weakly defends it self , 't is a shrewd suspicion that they are both mistaken . Wherefore if there be a third that can lay any probable claim to the truth , it deserves to be heard to plead its cause ; and , if it be not chargeable with the contradictions or absurdities either of the one or other , to be admitted . Now though these later ages have concluded the matter to lie between immediate Creation , and seminal Traduction ; yet I find that the more antient times have pitcht upon Praeexistence , as more likely than either ; For the Platonists , Pythagoreans , the Chaldaean wise men , the Jewish Rabbins , and some of the most learned and antient Fathers were of this opinion . Wherefore I think we owe so much at least to the Memory of those grave Sages , as to examine this Doctrine of theirs , and if neither of the later Hypotheses can ease our anxious minds , or free themselves from absurdities ; and this Grey Dogma fairly clear all doubts , and be obnoxious to no such contradictions ; I see no reason but we may give it a favourable admittance , till something else appear more concinnous and rational . Therefore let us take some account of what the two first opinions alledge one against another , and how they are proved by their promoters and defendants . Now if they be found unable to withstand the shock of one anothers opposition ; we may reasonably cast our eyes upon the third , to see what force it brings to vouch its interest , and how it will behave it self in the encounter . CHAP. II. Daily creation of Souls is inconsistent with the Divine Attributes . THe first of these opinions that offers it self to Tryal is , that God daily creates humane souls , which immediately are united unto the bodies that Generation hath prepared for them . Of this side are our later Divines , and the generality of the Schoolmen . But not to be born down by Authorities , Let us consider what reason stands against it . Therefore , ( 1 ) If our Souls came immediately out of the hands of God when we came first into these bodies , Whence then are those enormously brutish inclinations , that strong natural proclivity to vice and impiety , that are exstant in the children of men ? All the works of God bear his image , and are perfect in their kind . Purity is his nature , and what comes from him , proportionably to its capacity partakes of his perfections . Every thing in the natural world bears the superscription of his wisdom and goodness ; and the same fountain cannot send forth sweet waters and bitter . Therefore 't is a part of our allegiance to our Maker to believe , * that he made us pure and innocent , and if we were but just then framed by him when we were united with these terrestrial bodies , whence should we contract such degenerate propensions ? Some tell us , that this impurity was immediately derived from the bodies we are united to ; But , how is it possible , that purely passive insensible Matter should transfuse habits or inclinations into a Nature that is quite of another Make and Quality ? How can such a cause produce an effect so disproportionate ? * Matter can do nothing but by motion , and what relation hath that to a moral contagion ? How can a Body that is neither capable of sense nor sin , infect a soul , as soon as 't is united to it , with such vitious debauched dispositions ? But others think to evade by saying , That we have not these depravities in our natures , but contract them by Custome , education , and evil usages . How then comes it about , that those that have had the same care and industry used upon them , and have been nurtured under the same discipline and severe oversight , do so vastly and even to wonder differ in their inclinations ? * How is it that those that are under continual temptations to vice , are yet kept within the bounds of vertue , and sobriety ? And yet that others , that have strong motives and allurements to the contrary , should violently break out into all kinds of extravagance and impiety ? Sure , there is somewhat more in the matter than those general causes , which may be common to both ; and which many times have quite contrary effects . ( 2. ) This Hypothesis , that God continually Creates humane souls in these bodies , consists not with the honour of the Divine Attributes . For , ( 1. ) How stands it with the goodness and benignity of that God , who is Love , to put pure and immaculate spirits , who were capable of living to him and with him , into such bodies as will presently defile them , deface his image , pervert all their powers and faculties , incline them to hate what he most loves , and love what his Soul hateth ; and that , without any knowledge or concurrence of theirs , will quite marre them as soon as he hath made them , and of dear Children , render them rebels or enemies , and in a moment from being like Angels transform them into the perfect resemblance of the first Apostates , Devils ? Is this an effect of those tender mercies that are over all his works ? And ( 2. ) Hath that Wisdom that hath made all things to operate according to their natures , and provided them with whatever is necessary to that end , made myriads of noble Spirits capable of as noble operations , and presently plunged them into such a condition wherein they cannot act at all according to their first and proper dispositions , but shall be necessitated to the quite contrary ; and have other noxious and depraved inclinations fatally imposed upon their pure natures ? Doth that wisdom , that hath made all things in number , weight , and measure , and disposed them in such exact harmony and proportions use to act so ineptly ? And that in the best and noblest pieces of his Creation ? Doth it use to make and presently destroy ? To frame one thing and give it such or such a nature , and then undo what he had done , and make it another ? And if there be no such irregular methods used in the framing of inferiour Creatures , what reason have we to suspect that the Divine Wisdom did so vary from its self in its noblest composures ? And ( 3 ) , Is it not a great affront to the Divine J●stice , to suppose , as we are commonly taught , that as●oon as we are born , yea , and in the Womb , we are obnoxious to eternal wrath and torments , if our Souls are then immediately created out of nothing ? For , To be just is to give every one his due ; and how can endless unsupportable punishments be due to innocent Spirits , who but the last moment came righteous , pure , and immaculate out of their Creators hands ; and have not done or thought any thing since , contrary to his will or Laws , nor were in any the least capacity of sinning ? I , but the first of our order , our General head and Representative , sinned , and we in him ; thus we contract guilt as soon as we have a Being , and are lyable to the punishment of his disobedience . This is thought to solve all , and to clear God from any shadow of unrighteousness . But whatever truth there is in the thing it self , I think it cannot stand upon the Hypothesis of the Souls immediate Creation , nor yet justifie God in his proceedings . For , ( 1. ) If I was then newly Created when first in this body ; what was Adam to me , who sinned above 5000 years before I came out of nothing ? If he represented me , it must be as I was in his Loins , that is , in him as an effect in a cause . But so I was not , according to this Doctrine ; for my soul owns no Father but God , its immediate progenitour . And what am I concern'd then in his sins , which had never my will or consent , more than in the sins of Mahom●t , or Julius Caesar ? Nay , than in the sins of Beelzebub or Lucifer ? And for my body , 't is most likely , that never an Atom of his , ever came at me ; or , if any did , he was no cause on 't . Besides , that of it self is neither capable of sense , sin , guilt , nor punishment : or , ( 2. ) Admitting that we become thus obnoxious assoon as in the body , upon the account of his default , How doth it comport with the divine Justice , in one moment to make such excellent Creatures , and in the next to render them so miserable , by thrusting them into a condition , so fatally obnoxious ; especially since they were capable of living and acting in bodies more perfect , and more accommodate to their new undefiled natures ? Certainly , could they have been put to their choice whether they would have come into being upon such termes , they would rather have been nothing for ever . And God doth not use to make his Creatures so , as that , without their own fault , they shall have cause to unwish themselves . Hitherto in this second general Argument I have dealt against those that believe and ass●rt the original depravity of our natures : which those that deny , may think themselves not pin●●'t by or concern'd in ; Since they think they do no such dishonour to the divine Attributes , while they assert , that we were not made in so deplorable and depraved a condition , but have so made our selves by our voluntary aberrations . But neither is this a fit Plaister for the sore , supposing our souls to be immediately created and so sent into these bodies . For still it seems to be a diminutive and disparaging apprehen●ion of the infinite and immense Goodness of God , that he should detrude such excellent creatures as our souls into a state so hazardous , * wherein he seeth it to be ten thousand to one , but that they will corrupt and defile themselves , and so make themselves miserable here , and to eternity hereafter . And certainly , be we as indifferent naturally to good and evil as can be supposed ; yet great are the disadvantages to virtue that all men unavoidably meet with , in this state of imperfection . For considering , that our infant and growing age is an age of sense , in which our appetites , and passions are very strong , and our reasons weak , and scarce any thing but a chain of imaginations , 't is I say great odds , but that we should be carried to inordinacy , and exceed the bounds the divine laws have set us . So that our lower powers of sense and passions using to have the head , will grow strong and impetuous , and thus 't is an hundred to one but we shall be rooted in vice , before we come to the maturity of our reasons , or are capable of the exercise of virtue . And woful experience teacheth us , that most men run so far before they consider whither they are a-going , that the care and diligence of all their lives after , will scarce reclaim them . Besides , the far greatest part of the world are led into wickedness and all kinds of debauchery , by corrupt and vitious education . And 't is not difficult to observe what an enormous strength , bad education hath to deprave and pervert well dispos'd inclinations . Which things consider'd , this way also methinks reflects a Disparagement on the Divine Attributes : Since by creating souls daily and putting them into such bodies , and such parts of the world as his infinite Wisdom sees will debauch them , and pervert them from the ways of righteousness and happiness , into those of vice and misery ; he deals with them less mercifully than a parent among us would with his Off-spring . And to suppose God to have less goodness than his degenerate creatures , is to have very narrow apprehensions of his perfections , and to rob him of the honour due to his Attributes . ( 3 ) It hath been urged with good probability by great and wise Sages , that 't is an unbecoming apprehension of the Majesty on high , * to suppose him assistant to unlawful and unclean coitions , by creating a soul to animate the impure foetus . And to think , It is in the power of brutish lust to determine Omvipotence to create a Soul , whensoever a couple of unclean Adulterers shall think fit to join in their bestial pleasures ; is methinks to have a very mean apprehension of the divine Majesty and Purity . This is to make him the worst of Servants by supposing him to serve his creature's vices , to wait upon the vilest actions , and to engage the same infinite Power that made the world for the perfecting what was begun by dissolute Wantons . This Argument was used of old by pious and learned Origen , and hath been imployed in the same service since , by his modern defendents . But I foresee an evasion or two , that possibly with some may stand for an answer , the removal of which will clear the business . It may be pretended that God's attending to create souls for the supply of such generations , is but an act of his justice , for the detection , and consequently punishment , of such lawless offenders ; which therefore will be no more matter of disparagement than the waiting of an Officer of justice to discover and apprehend a Malefactour . But this Subterfuge cannot elude the force of the Argument , for it hath no place at all in most Adulteries ; yea great injustice and injury is done many times by such illegitimate births ; the Child of a Stranger being by this means admitted to carry away the inheritance from the lawful off-spring . Besides , God useth not ordinarily to put forth his Almighty power to discover secret miscarriages , except sometimes for very remarkable and momentous ends , but leaves hidden iniquities to be the objects of his own castigations . And if discovery of the fault be the main end of such creations , * methinks that might be done at a cheaper rate , that should not have brought so much inconvenience with it , or have exposed his own innocent and harmless off-spring to undeserv'd Reproach and Infamy . But further it may be suggested , that it is no more indecent for God to create souls to furnish those unlawful Generations , than it is that a man should be nourisht by meat that he hath unlawfully come by , or that the Cattle which he hath stoln should ingender with his own . But the difference of these instances from the case in hand is easily discernable ; in that the nourishment and productions spoken of , proceed in a set orderly way of natural causes , which work fatally and necessarily without respect to moral circumstances ; and there is no reason , it should be in the power of a sinful creature to engage his Maker to pervert or stop the course of nature , when he pleaseth . But in the case of creating souls , God is supposed to act by explicite and immediate Will , the suspending of which , in such a case as this , is far different in point of credit and decorum , from his altering the setled Laws he hath set in the Creation , and turning the world upside down . I might further add ( 4ly ) , That * it seems very incongruous and unhandsome to suppose , that God should create two souls for the supply of one monstrous body . And of such prodigious productions there is mention in History . That 's a remarkable instance in Sennertus , of a Monster born at Emmaus with two hearts , and two heads ; the diversity of whose appetites , perceptions , and affections , testified that it had two souls within that bi-partite habitation . Now , to conceive the most wise Maker and Contriver of all things , immediately to create two souls , for a single body , rather than suffer that super-plus of matter which constitutes the monstrous excrescence to prove effoete & inanimate , is methinks a derogatory apprehension of his wisdom , and supposeth him to act more ineptly in the great and immediate instances of his power , than in the ordinary course of nature about less noble and accurate productions . Or , if it be pretended , that Souls were sent into them while the bodies were yet distinct , but that afterwards they grew into one : This , I say , will not heal the breach that this Hypothesis makes upon the divine Wisdom ; it tacitely reflecting a shameful oversight upon Omniscience , that he should not be aware of the future coalescence of these bodies into one , when he made souls for them ; or at least , 't is to suppose him , knowingly to act i●eptly . Besides , that the rational soul is not created till the body , as to the main stroaks of it at least , is framed , is the general opinion of the Assertors of daily creation ; So that then there is no room for this evasion . And now one would think that an opinion so very obnoxious , and so lyable to such grand inconveniences , should not be admitted but upon most pressing reasons and ineludible demonstrations . And yet there is not an argument that I ever heard of from reason to inforce it , but only such as are brought : from the impossibility of the way of Traduction ; which indeed is chargeable with as great absurdities , as that we have been discoursing of . 'T is true , several Scriptures are prest for the service of the cause ; but I doubt much against their intent and inclination . General testimonies there are to prove that God is the Father and Creator of Souls , which is equally true , whether we suppose it made just as it is united to these bodies , or did praeexist , and was before them ; But that it is just then created out of nothing when first it comes into these earthly bodies , I know not a word in the inspired Writings that speaks it . For that saying of our Saviour , My Father worketh hitherto , and I work , is by the most judicious understood of the works of preservation and providence : Those of creation being concluded within the first Hebdomade , accordingly as is exprest in the History , * that God on the seventh day rested from all his works . Nor can there an instance be given of any thing created since , or is there any pretended , but that which hath been the subject of our inquiry ; which is no inconsiderable presumption , that that was not so neither ; since the divine way of working is not parti-colour or humoursome , but uniform and consonant to the laws of exactest wisdom . So that for us to suppose that God , after the compleating of his Creation , and the laws given to all things for their action , and continuance , to be every moment working in a quite other way in one instance of beings , than he doth in all besides ; is methinks a somewhat odd apprehension , especially when no Reason urgeth to it , and Scripture is silent . For such places as this [ the God of the Spirits of all flesh , the Father of Spirits . The spirit returns to God that gave it . The souls which I have made . We are his off-spring . Who formeth the spirit of man within him , and the like ] signifie no more , but that our souls have a nearer relation to God than our bodies , as being his immediate workmanship , made without any creature-interposal , and more especially regarded by him . But to inferr hence , that they were then produced when these bodies were generated , is illogical and inconsequent . So that all that these Scriptures will serve for , is only to disprove the Doctrine of Traduction , but makes not a tittle for the ordinary Hypothesis of Daily Creation against Praeexistence . CHAP. III. ( 2 ) Traduction of souls is impossible , the reasons for it weak and frivolous , the proposal of Praeexistence . THus then we have examin'd the ●irst way of stating the Soul's original , that of continual Creation ; and finding no sure resting place for our inquiry here , we remove to the second , The way of Traduction or seminal Propagation . And the adherers to this Hypothesis are of two sorts , viz. either such as make the Soul to be nothing but a purer sort of matter , or of those that confess it wholly spiritual and immaterial . I 'le dispatch the former , briefly strike at the root of their misconceit of the Souls production , and shew it cannot be matter , be it as pure as can be conceived . Therefore ( 1 ) If the soul be matter , then whatever perceptions or apprehensions it hath , or is capable of , they were l●● in at the senses . And thus the great Patron of the Hypothesis states it , in his Leviathan , and other writings . But now clear , it is that our Souls have some conceptions , which they never received from external sense : For there are some congenite implicit Principles in us , without which there could be no sensation ▪ * since the images of objects are very small and inconsiderable in our brains , comparatively to the vastness of the things which they represent , and very unlike them in multitudes of other circumstances ; so that 't were impossible we should have the sensible representation of any thing , * were it not that our souls use a kind of Geometry , or mathematick Inference in judging of external objects by those little hints it finds in material impressions . Which Art and the principles thereof were never received from sense , but are pre●upposed to all sensible perceptions . * And , were the soul quite void of all such implicit notions , it would remain as senseless as a stone for ever . Besides , we find our minds fraught with principles logical , moral , metaphysical , which could never owe their original to sense otherwise , than as it gives us occasions of using them . * For sense teacheth no general propositions , but only affords singulars for Induction ; which being an Inference , must proceed from an higher principle that owns no such dependence on the senses , as being found i● the mind , and not deriv'd from any thing without . Also we find in our selves mathematical notions , and build certain demonstrations on them , which abstract from sense and matter . And therefore never had them from any material power , * but from something more sublime and excellent . But this Argument is of too large a consideration to be treated of here , and therefore I content my self with those brief Touches , and pass on . ( 2 ) If the soul be matter , 't is impossible it should have the sense of any thing : for either the whole image of the object must be received in one point of this sensitive matter ; a thing absurd at first view , that such variety of distinct and orderly representations should be made at once upon a single atom ; or the whole image is imprest upon every point , and then there would be as many objects as there are points in this matter ; and so every thing would be infinitely multiplied in our del●sive senses . Or finally , every part of the soul must receive a proportionable part of the image ; and then , how could those parts communicate their perceptions to each other , and what should perceive the whole ? This Argument is excellently managed by the great Dr. H. More , in whose writings this fond Hypothesis is fully triumpht over , and defeated . Since therefore the very lowest degree of perception , single and simple sense , is incompatible to meer body or matter , we may safely conclude , that the higher and nobler operations of imagining , remembring , reasoning , and willing must have a cause and source that is not Corporeal . Thus therefore those that build the souls traduction upon this ground of its being only body and modified matter , are disappointed in the foundation of their conclusion . But ( 2 ) Another sort of assertors of traduction teach the Soul to be spiritual and incorporeal , and affirm that by a vertue deriv'd from the first benediction , it can propagate its like ; one soul emitting another as the body doth the matter of Generation . The manner of which spiritual production useth to be illustrated by one Candle's lighting another ; and a mans begetting a thought in anothers mind , without diminishing of his own . This is the most favourable representation of this opinion , that I can think on . And yet , if we nearly consider it , it will appear most absu●d and unphilosophical . For if one soul produce another , 't is either out of nothing or something praeexistent . If the former , 't is an absolute creation , which all philosophy concludes impossible for a Creature . And if it be pretended that the Parent doth it not by his proper natural virtue , but by a strength imparted by God in the first blessing , Increase and multiply , so that God is the prime agent , he only the instrument : I rejoin , that then either God hath thereby obliged himself to put forth a new and extraordinary power in every such occasion , distinct from his influence in the ordinary ●ourse of nature : Or else ( 2 ) he only concurrs by his providence , as he doth to our other natural actions , we having this Ability bestowed upon our very natures . He that asserts the first , runs upon all the rocks that he would avoid in the former Hypothesis of continual Creation , and God will be made the cause of the sin , and misery of his spotless and blameless Creatures ; which absurdities he cannot shun by saying , that God , by interposing in such productions , doth but follow the rules of acting , which he first made while man was innocent . For certainly , infinite goodness would never have tyed up it self to such Laws of working , as he foresaw would presently bring unavoidable inconvenience , misery , and ruine upon the best part of his workmanship . And for the second way , it supposeth God to have no more to do in this action than in our eating and drinking . Consequently , here is a creation purely natural . And methinks , if we have so vast a power to bring the ends of contradictories together , something out of nothing , ( which some deny to Omnipotence it self ) 't is much we cannot conserve in being our Creature so produced , nor our own intimate selves , since conservation is not more than Creation . And 't is much , that in other things we should give such few specimens of so vast an ability ; or , have a power so divine and excellent , and no faculty to discern it by . Again , ( 2 ) if the Soul be immediately produced out of nothing , be the agent who it will , God or the Parent , it will be pure and sinless . For , supposing our parents to be our Creators ; they make us but as natural agents , * and so can only transmit their natural qualities , but not their moral pravities . Wherefore there can no better account be given from this way how the Soul is so debauched and infected assoon as it comes into the body , than in the former , and therefore it fails in the main end it is designed for . Thus we see then that the traduction of the Soul , supposing it to be produced out of nothing , cannot be defended . Nor doth the second general way yield any more relief to this Hypothesis . For if it be made of any thing praeexistent , it is either of matter or spirit . The former we have undermined and overthrown already , in what was said against those , that hold it to be body . And if it be made out of any Spiritual substance , it must be the soul of the parent , ( except we will revive the old enthusiastick conceit of its being a particle of the divine essence ) which supposition is * against the nature of an immaterial being , a chief property of which , is to be indiscerpible . Nor do the similitudes I mentioned in the proposal of the Hypothesis , at all fit the business ; for one candle lights another , * by separable emissions that pass from the flame of that which is kindled , to the wick of the other . And flame is a body whose parts are in continual flux , as a river . But the substance of the soul is stable , permanent , and indivisible , which quite makes it another case . And for a mans informing anothers mind with a thought which he had not conceived , it is not a production of any substance , but only an occasioning him to exert an operation of his mind which he did not before . And therefore makes , nothing to the illustrating , how a Soul can produce a Soul , a substance distinct and without it self : Thus we see how desperate the case of the souls original is in the Hypothesis of Traduction also . But yet to let it have fair play , we 'l give it leave to plead it's cause ; and briefly present what is most material in its behalf . There are but two reasons that I can think of , worth the naming : ( 1 ) A man begets a man , and a man he is not without a Soul , therefore 't is pretended that the soul is begotten . But this argument is easily detected of palpable sophistry , and is as if one should argue , a man is mortal , therefore his Soul is mortal ; or is fat and lusty , therefore his Soul is so . The absurdity of which kinds of reasoning lyes in drawing that into a strict and rigorous affirmation , which is only meant according to vulgar speech , and is true only in some remarkable respect or circumstance . Thus we say , A man begets a man because he doth the visible and only sensible part of him ; The vulgar , to whom common speech is accommodate , not taking so much notice of what is past the ken of their senses . And therefore Body in ordinary speaking is oft put for Person , as here man for the body . Sometimes the noblest part is used for the whole , as when 't is said 70 Souls went down with Jacob into Egypt ; therefore such arguments as the asserters of traduction make use of , which are drawn from vulgar schemes of speech , argue nothing but the desperateness of the cause , that needs such pitiful sophistries to recommend it . Such are these proofs which yet are some of the best I meet with , The seed of the Woman shall break the Serpents head ; Sixty six souls descended out of Jacobs loins ; Adam begat a son in his own likeness , and such like . According to this rate of arguing the scripture may be made speak any thing that our humour some phancies please to dictate . And thus to rack the sacred writings , to force them whether they will or no to bring evidence to our opinions , is an affront to their Authority , that 's next to the denying on 't . I might add ( 2 ) that begetting also hath a latitude , and in common speech signifies not a strict and philosophical production ; So that a man ●egets a man , though he only generates the body , into which fitly prepared descends a soul . And he that doth that upon which another thing necessarily follows , is said to be the cause of both . ( 2 ) The adherents to traduction use to urge , that , except the whole man , soul and body , be propagated , there is no account can be given of our original desilement . And scripture gives evident testimony to that early pollution ; for we are said to be conceived in sin , and transgressors from the Womb. We have already seen that indeed the way of daily creating souls , cannot come off but with vilely aspersing the divine attributes . And it hath been hinted , that neither can Traduction solve the business : for if the Parent beget the soul out of nothing , it will be as pure and clean as if God himself were it's immediate Creator ; for though a clean thing cannot come out of an unclean , when any thing of the substance of the producent is imparted to the effect ; yet where 't is made out of nothing , the reason is very different : Yea , the soul in all the powers that ar● concern'd in this production is now as clean and pure as ever 't was ; for it is suppos'd to do it by a capacity given , at its first creation while pure and innocent ; in which respect it is not capable of moral contagion ; this being an ability meerly natural and plastick , and not at all under the imperium or command of the will , the only seat of moral good and evil . Or , if our souls are but particles and decerptions of our parents , then I must have been guilty of all the sins that ever were committed by my Progenitors ever since Adam ; and by this time , my soul would have been so deprav'd and debauch'd , that it would be now brutish , yea diabolical . Thus then we see , that even upon this reason , 't is necessary , to pitch upon some other Hypothesis , to give an account of the pravity of our natures ; which both these fail in the solution of . And , since the former commits such violence upon the honour of the divine attributes , since the latter is so contrary to the nature of things , and since neither can give any satisfaction in the great affairs of providence and our natures , or have any incouragement from the Sacred Volume ; 'T is I think , very excusable for us to cast our eyes abroad , to see if there be no other way , that may probably unriddle those mysteries , and relieve the minds of anxious and contemplative inquirers . In which search , if we light on any thing that doth sweetly accord with the Attributes of God , the nature of things , and unlocks the intricacies of Providence ; I think we have found , what the two former opinions aim at , but cannot make good their pretences to ; And may salute the truth with a joyful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore from the modern disputants , let us look towards the ancient Sages , those Eastern Sophi , that have fill'd the world with the fame of their wisdom ; And since our inquiries are benighted in the West , let us look towards the East , from whence 't is likely the desired light may display it self , and chase away the darkness that covers the face of those theories . Therefore it was the opinion of the Indian Brachmans , the Persian Magi , the Aegyptian Gymnosophists , the Jewish Rabbins , some of the Graecian Philosophers , and Christian Fathers , that the souls of men were created all at first ; and at several times and occasions upon forfeiture of their better life and condition , dropt down into these terrestrial bodies . This the learned among the Jews made a part of their Cabbala , and pretend to have received it from their great Law-giver , Moses ; which Hypothesis , if it appear but probable to an impartial inquiry , will even on that account be preferrible to both the former , which we have seen to be desperate . CHAP. IV. ( 1 ) Praeexistence cannot be disproved . Scripture saith nothing against it . It 's silence is no prejudice to this Doctrine , but rather an Argument for it , as the case standeth . Praeexistence was the common opinion of our Saviour's times . How , probably , it came to be lost in the Christian Church . THerefore let us see what title it can shew for our assent , or whether it can prove it self worthy of the Patronage of those great Authors that have owned it . ( 1 ) Then , Whether this Doctrine be true or no ; I 'm confident it cannot be proved false : for if all Souls were not made together , it must be , either because God could not do it ; or because he would not . For the first ; I suppose very few have such narrow Conceptions of the divine power , as to affirm that omnipotence could not produce all those beings at first , which apart he is suppos'd to create daily ; which implies no contradiction , or as much as difficulty , to be conceived ; and which de facto he hath done in the case of Angels . Or , if inconsistence with any Attribute should be pretended , that shall be prov'd quite otherwise hereafter ; And the amicable consistence of this Hypothesis with them , yea , the necessity of it , from this very consideration of the divine Attributes , shall be argued in the process . Therefore , whoever concludes that God made not all souls of old , when he produced the world out of nothing , must confess the reason of this assertion to be , because he would not . And then I would ask him , how he came to know what he affirms so boldly ? Who acquainted him with the Divine Counsels ? Is there a word said in his revealed Will to the contrary ? or , hath he by his holy pen-men told us that either of the other ways was more sutable to his beneplaciture ? Indeed , 't is very likely that a strong and ready phancy , possest with a perswasion of the falshood of this Hypothesis , might find some half phrases in Scripture , which he might suborn to sing to the tune of his imagination . For , in such a Miscellaneous piece as the Bible is , it will not be difficult for a man that 's strongly resolv'd against an opinion , to find somewhat or other that may seem to him to speak the language of his phancy ; And therefore it shall go hard , but that those whom their education or prejudice have engaged against this Hypothesis , will light on some obscure pieces of texts , and broken sentences or other , that shall seem to condemn what they disapprove of . But I am securely confident , that there is not a sentence in the sacred volume , from end to end , that ever was intended to teach , that all Souls were not made of old ; or that , by a legitimate consequence , would inferr it . And if any there be that seem to look another way , I dare say they are collateral , and were never designed by the divine Authors for the purpose they are made to serve , by the enemies of Praeexistence . Wherefore not to conceal any thing that with the least shew of probability can be pretended from the sacred volume in discountenance of the Doctrine of Praeexistence , I 'le bring into view whatever I know to have the least face of a Testimony to the contrary , in the divine Revelations . That so , when it shall appear that the most specious Texts that can be alledg'd , have nothing at all in them to disprove the souls praeexistence , we may be secure that God hath not discovered to us in his written will , that 't was not his pleasure to create all souls together . Therefore ( 1. ) , It may be pretended , that the Doctrine of Praeexistence comports not with that innocence and integrity in which the Scripture determines Adam to have been made . Since it supposeth the descent into these bodies to be a culpable lapse from an higher and better state of Life , and this to be a state of incarceration for former delinquencies . To this I answer , ( 1 ) No one can object any thing to purpose against Praeexistence from the unconceiveableness of it , until he know the particular frame of the Hypothesis , without which , all impugnations relating to the manner of the thing , will be wide of the mark , and but little to the business . Therefore , if the Objector would have patience to wait till we come to that part of our undertaking , he would find that there was but little ground for such a scruple . But however , to prevent all cavillings , in this place I 'le shew the invalidity of this objection . Wherefore , ( 2 ) There is no necessity from the Doctrine of Praeexistence to suppose Adam a Delinquent , before his noted transgression in a terrestrial body : for considering , that his body had vast advantages above ours , in point of Beauty , Purity , and Serviceableness to the Soul , what harshness is there in conceiving that God might send one of those immaculate Spirits that he had made , into such a Tenement , that he might be his steward in the affairs of this lower Family ; and an overseer , and ruler of those other Creatures that he had ordered to have their dwelling upon earth ? I am sure , there is no more contrariety to any of the Divine Attributes in this supposition , than there is in that , which makes God to have sent a pure spirit , which he had just made , into such a body . Yea , ( 3 ) Supposing that some Souls fell , when the Angels did ( which the process of our discourse will shew to be no unreasonable supposition ) this was a merciful provision of our Maker , and a generous undertaking for a Seraphick and untainted Spirit . For by this means , fit and congruous matter is prepared for those Souls to reside and act in , who had rendred themselves unfit to live and enjoy themselves in more refined bodies . And so those Spirits that had sinned themselves into a state of silence and inactivity , are by this seasonable means , which the divine Wisdom and Goodness hath contrived for them , put once more into a capacity of acting their parts anew , and coming into play again . Now if it seem hard to any to conceive how so noble a Spirit in such an advantagious body , should have been imposed upon by so gross a delusion , and submit so impotently to the first temptation ; He may please to consider , that the difficulty is the same , supposing him just then to have been made ; if we grant him but that purity and those great perfections both of will , and understanding , which orthodox theology allows him . Yea , again ( 4 ) I might ask , What inconvenience there is in supposing , that Adam himself was one of those delinquent Souls , * which the divine pity and compassion had thus set up again ; that so , so many of his excellent Creatures might not be lost and undone irrecoverably ; but might act anew , though upon a lower stage in the universe ? A due consideration of the infinite foecundity and fulness of the divine goodness will , if not warrant , yet excuse such a supposition . But now if it be demanded , What advantage Adam's standing had been to his posterity , had he continued in the state of innocence ; and how sin and misery is brought upon us by his Fall , according to this Hypothesis ? I answer , that then among many other great priviledges , he had transmitted downwards by way of natural generation that excellent and blessed temper of body ; which should have been like his own happy crasis . So that our apprehensions should have been more large and free , our affections more regular and governable ; and our inclinations to what is good and vertuous , strong and vigorous . For we cannot but observe in this state , how vast an influence the temper of our bodies hath upon our minds ; both in reference to intellectual and moral dispositions . Thus , daily experience teacheth us , how that , according to the ebb or flow of certain humours in our bodies , our wits are either more quick , free , and sparkling , or else more obtuse , weak , and sluggish . And we find that there are certain clean and healthy dispositions of body which make us cheerful , and contented ; others on the contrary morose , melancholy , and dogged . And 't is easie to observes how age or sickness sowers , and crabbs our natures . I might instance in almost all other qualities of the mind , which are strangely influenc't and modifyed according to the bodies constitution . But none will deny so plain a truth ; and therefore I forbear to insist further on it . Nor need I mention any more advantages ; so many , and such great ones , being consequent upon this . But our great Protoplast and representative , falling through his unhappy disobedience , besides the integrity and rectitude of his mind , he lost also that blessed constitution of Body , which would have been so great a priviledg to his off-spring : so that it became now corrupt , weak , and indisposed for the nobler exercises of the Soul ; and he could transmit no better to us , than himself was owner of . Thus we sell in him , and were made miserable by his transgression . We have bodies conveyed to us , which strangely do bewitch and betray us . And thus we all bear about us the marks of the first apostacy . There are other sad effects of his defection , but this may suffice for my present purpose . Thus we see how that the derivation of original depravity from Adam is as clear in this Hypothesis , as can be pretended in either of the other . And upon other Accounts it seems to have much the advantage of both of them . As will appear to the unprejudiced in what is further to be discoursed of . Finally , therefore , If the urgers of the Letter of Genesis of either side , against this Hypothesis , would but consider , That the Souls that descend hither , for their praevarication in another state , lye in a long condition of silence and insensibility , before they appear in terrestrial bodies ; each of them then might , from the doctrine of Praeexistence thus stated , gain all the advantages which he supposeth to have by his own opinion , and avoid all those alsurdities which he seeth the other run upon . If the Asserters of daily Creation think it clear from Scripture that God is the Father of Spirits , and immediate maker of Souls , they 'l find the same made good and assented to in this Hypothesis . And if they are unwilling to hold any thing contrary to the Nature of the soul , which is immortal and indiscerpible , the Doctrine of Praeexistence amicably closeth with them in this also . And if the Patrons of Traduction would have a way , how sin and misery may be propagated from our first Parent without aspersing the divine Attributes , or affirming any thing contrary to the phaenomena of Providence , and Nature ; this Hypothesis will clear the business ; It giving us so fair an Account how we all dye in Adam , without blotting the Wisdom , Justice , or Goodness , of God , or affirming any thing contrary to the Appearances of Nature . I have been the longer on this Argument , because 't is like to be one main objection ; And we see it is so far from prejudicing , that it is no inconsiderable evidence of the truth of Praeexistence . And now , besides this that I have named , I cannot think of any Arguments from Scripture against this Doctrine , considerable enough to excuse a mention of them . However , if the candid Reader will pardon the impertinency I 'le present to view what I find most colourable . Therefore ( 2 ) , It may be some are so inadvertent as to urge against our souls having been of old , that , Sacred writ says We are but of Yesterday ; which expression of divine Scripture , is questionless to be understood of our appearance on this stage of Earth . And is no more an Argument against our Praeexistence , than that other phrase of his , Before I go hence , and Be no more , is against our future existence in an other state after the present life is ended . Nor will it prove more the business it is brought for , than the expression of Rachels weeping for her Children because they were not , will inferr , that they were , absolutely nothing . Nor can any thing more be made . ( 3. ) Of that place in Ecclesiastes , Yea , better is he than both they , ( meaning the dead and living ) which hath not yet been ; since , besids that 't is a like scheme of speech with the former , it seems more to favour , than discountenance Praeexistence ; for what is absolutely nothing can neither be worse , nor better . Moreover , we coming from a state of silence and inactivity when we drop into these bodies , we were before , as if we had not been ; and so there is better ground in this case , for such a manner of speaking , than in meer non-appearance ; which yet Scripture phraseth a Not being . * And now I cannot think of any place in the Sacred volume more that could make a tolerable plea against this Hypothesis , of our Souls having been before they came into these bodies ; except ( 4. ) Any will draw a negative Argument from the History of the Creation , concluding that the Souls of men were not made of old , because there is no mention there , of any such matter . To which I return briefly , That the same Argument concludes against the being of Angels , of whose Creation there is no more say'd in the first story than of this inferiour rank of Spirits , Souls . The reason of which silence is commonly taken to be , because Moses had here to do with a rude and illiterate people , who had few or no apprehensions of any thing beyond their senses , and therefore he takes notice to them of nothing but what was sensible and of common observation . This reason is given also why minerals were omitted . 'T were an easy matter , to shew how the outward cortex , the Letter of this History is adapted to mean and vulgar apprehensions , whose narrowness renders them incapable of sublimer speculations . But that being more than needs for our present purpose , I shall forbear to speak further of it . I might ( 2 ) further add , that great and learned Interpreters tell us , that all sorts of Spirits , Angels , and Souls are symbollically meant by the creation of heaven , and light . And , if it were directly in the way of our present business , it might be made appear to be no improbable conjecture . But I referr him that is curious in this particular to the great Restorer of the antient Cabbala , the Learned Dr. H. More in his conjectura Cabbalistica . And now from the consideration of the silence of the first History , we descend to the last and most likely to be urged scruple , which is to this purpose . ( 5. ) We are not to step beyond the divine Revalations , and since God hath made known no such Doctrine as this , of the Souls Praeexistence any where in his word , we may reasonably deny it , or at least have no ground to imbrace it . This is the most important objection of all the rest , and most likely to prepossess timorous and wary inquirers against this Hypothesis ; wherefore I conceive that a full answer to this doubt , will prevent many scrupulous Haesitations , and make way for an unprejudic'd hearing of what I have further to alledge in the behalf of this opinion . And ( 1. ) I wish that those that urge Scripture silence to disprove praeexistence would consider , how silent it is both in the case of Daily Creation , and Traduction ; we have seen already that there is nothing in Sacred writ to warrant either , but only such Generals from which the respective Patrons of either Doctrine would inferr their own conclusion , though indeed they all of them with better right and congruity prove Praeexistence . ( 2. ) I suppose those that argue from Scripture-silence in such cases mistake the design of Scripture , which is not to determine points of speculation , but to be a rule of Life and Manners . Nor doth it otherwise design the teaching of Doctrinals , than as they have a tendency to promote the divine life , righteousness and Holiness . It was never intended by it's inspired Authors to fill our Heads with notions , but to regulate our disorderly appetites and affections , and to direct us the way to a nobler happiness . Therefore those that look for a systeme of opinions in those otherways-designed writings , do like him that should see for a body of natural Philosophy , in Epictetus his morals , or Seneca's Epistles . ( 3. ) Christ and his Apostles spoke and writ as the condition of the persons with whom they dealt administred occasion , as as did also the other pen-men . Therefore doubtless there were many noble Theories which they could have made the world acquainted with , which yet for want of a fit occasion to draw them forth were never upon Record . And we know , sew speculative truths are deliver'ed in Scripture , but such as were called forth by the controversies of those times : And Praeexistence was none of them , it being the constant opinion of the Jews , as appears by that Question , Master , was it for this man's sin or his Fathers , that he was born blind , which supposeth it of the Disciples also . Wherefore ( 4. ) There was little need of more teaching of that , which those times were sufficiently instructed in : And indeed , as the case stands , if Scripture-silence be Argumentative , 't wil be for the advantage of Praeexistence ; since it being the then common opinion , and the disciples themselves being of that belief , 't is very likely , had it been an errour , that our Saviour or his Apostles would have witnest against it . But there being not a word let fall from them in disapproval of that opinon , though sometimes occasions were administred ( as by the Question of the Disciples , and some other occurrences ) 't is a good presumption of the soundness of it . Now that Praeexistence was the common opinion of the Jews , in those times might be made good with full and convictive evidence , were it worth our labour to insist much upon this Inquiry ; but this being only a by-consideration , a brief touch of it will suffice us . One of the great Rabbins therefore , * Mr. Ben Israel in his Problems de Creatione , assures us , that Praeexistence was the common belief of all wise men among the Jews , without exception . And the Author of the Book of Wisdom , who certainly was a Jew , probably Philo , plainly supposeth the same Doctrine in that Speech , For I was a witty Child , and had a good Spirit , wherefore the rather being good , I came into a body undefiled . As also did the Disciples in their Foremention'd Question to our Saviour ; For except they supposed , that he might have sinned before he was born , the Question had been sensless and impertinent . Again , when Christ askt them , whom men said he was they answered , that some said John the Baptist , others Elias , others Jeremias or one of the Prophets , which sayings of theirs suppose their belief of a Metempsychosis and consequently of Praeexistence . These , one would think , were very proper occasions for our Saviour to have rectified his mistaken followers , had their supposition been an errour , as he was wont to do in cases not more considerable . Therefore if the enemies of Praeexistence will needs urge Scriptures supposed silence against it ; they have no reason to take it amiss if I shew them how their Argument recoyls upon themselves , and destroy their own cause , instead of their Adversaries . ( 5. ) Besides , there were doubtless many Doctrines entertain'd by the Apostles and the more learned of their followers , which were disproportion'd to the capacities of the generality , who hold but little Theory . There was strong meat for the more grown and manly Christians , as well as milk for babes , and weaker Constitutions . Now Scripture was designed for the benefit of the most , and they could little understand , and less make use of a speculation so remote from common conceit , as Praeexistence . Among us , wise men count it not so proper to deal forth deep and mysterious points in Divinity to common and promiscuous Auditories . Wherefore the Apostles and others of their more improv'd and capable disciples might have had such a Doctrine among them , though it were never expresly defined in their publick writings . And the Learned Origen and some other of the Antients affirm that Praeexistence was a Cabbala which was handed down from the Apostolick ages , to their times ; and we know those were early , and had therefore better advantages of knowing the certainty of such a Tradition , than we at so vast a distance . Nor need any wonder how it came at length to be lost , or at least kept but among a few , who considers the grossness of succeeding ages , when such multitudes could swallow the dull and course Anthropomorphite Doctrines ; much less , if he reflects upon that black night of barbarick ignorance which spread it self over this western world , upon the incursion of those rude and unciviliz'd Nations that ' ore-ran the Empire : out of which darkness , 't was the work of some Centuries to recover the then obscured Region of Civility and Letters . Moreover , it would allay the admiration of any one inquisitive in such researches , when he shall have taken notice of the starting up and prevailing of School-Divinity in the world , which was but Aristotles Philosophy theologiz'd . And we know that Philosophy had the luck to swim in the general esteem and credit , when Platonism and the more antient wisdom , a branch of which , Praeexistence was , were almost quite sunk and buried . So that a Theology being now made , out of Aristotelian principles , 't is no wonder that Praeexistence was left out , nothing being supposed to have been said of it , by the great Author of that Philosophy ; and his admiring Sectators were loath to borrow so considerable a Theory , from their Masters neglected Rival , Plato . But ( 6 ) at once to remove this stone of offence out of the way , I think Scripture is not so silent in this matter as is imagin'd . And I 'm confident , more can be said from those divine writings in behalf of Praeexistence , than for many opinions , that it's opposers are very fond of , and think to be there evidently asserted . And had this been a commonly received Doctrine , and mens Wits as much exercised for the defence on 't , as they have been for the common dogmata , I nothing doubt , but that Scriptures would have been heaped up in abundance for it's justification , and it would have been thought to have been plainly witnest too , in the inspired volume . For , as mens , phancies will readily furnish them with a proof of that , of whose truth they are strongly prepossessed ; So , on the contrary , they 'l be very backward to see any evidence of that which is strange to them , and which hath alwaies been reputed an Absurdity . But my Scripture-evidence is not so proper for this place , I intending to make it an Argument by it self . Therefore if the urger of this objection , will but have a little patience till I come so far on the way of my discourse , I hope he may be satisfied that Praeexistence is not such a stranger to Scripture as he conceits it . CHAP. V. Reasons against Praeexistence answered . Our forgetting the former state is no argument to disprove it : nor are the other Reasons that can be produc'd , more conclusive . The proof of the possibility of Praeexistence were enough , all other Hypotheses being absurd and contradictious . But it is prov'd also by positive Arguments . NOw therefore to proceed , let us look back upon our progress , and so enter on what remains . We have seen , that God could have created all Souls at first had he so pleased , and that he hath revealed nothing in his written Will to the contrary . And now if it be found also , that he hath not made it known to our Reasons that 't was not his will to do so , we may conclude this first particular , That no one can say , that the Doctrine of Praeexistence is a falshhood . Therefore let us call to Account the most momentous reasons that can be laid against it , and we shall find that they all have not weight enough in the least to move so rational and solid an opinion . ( 1. ) Then , 't is likely to be urged , that had we lived and acted in a former state , * we should doubtless have retain'd some remembrance of that condition ; But we having no memory of any thing backwards before our appearance upon this present stage , it will be thought to be a considerable praesumption , that Praeexistence is but a phancy . But I would desire such kind of reasoners to tell me , how much they remember of their state and condition in the womb , or of the Actions of their first infancy . And I could wish they would consider , that not one passage in an hundred is remembred of their grown and riper age . Nor doth there scarce a night pass but we dream of many things which our waking Memories can give us no Account of ; yea , old age and some kinds of diseases blot out all the images of things past , and even in this state cause a total oblivion . * Now if the Reasons why we should lose the remembrance of our former life be greater , than are the causes of forgetfulness in the instances we have produced , I think it will be clear , that this Argument hath but little force against the opinion we are inquiring into . Therefore if we do but reflect upon that long state of silence and inactivity that we emerged from , when we came into these bodies ; and the vast change we under-went by our sinking into this new and unwonted habitation , it will appear to the considerate , that there is greater reason why we should have forgotten our former Life , than any thing in this . And if a disease or old age can rase out the memory of past actions , even while we are in one and the same condition of Life , certainly so long and deep a swoon as is absolute insensibility and inertness , may much more reasonably be thought to blot out the memory of an other Life , whose passages probably were nothing like the transactions of this . And this also might be given as an other Reason of our forgetting our former state , since usually things are brought to our remembrance by some like occurrences . But ( 2. ) Some will argue , If this be a state of punishment for former miscarriages , how comes it about then , that 't is a better condition than that we last came from , viz. the state of silence and insensibility ? I answer , That if we look upon our present terrestrial condition as an effect of our defection from the higher Life , and in reference to our former happiness lost by our own default , 't is then a misery and a punishment . But if we compare our now-being with the state of inactivity we were delivered from , it may then be called an After-Game of the divine Goodness , and a Mercy . As a Malefactor , that is at first put into a dark and disconsolate dungeon , and afterwards is remov'd to a more comfortable and lightsome prison , may acknowledge his remove to be a favour and deliverance compared with the place he was last consined to ; though with respect to his fault and former liberty , even this condition is both a mulct and a misery . It is just thus in the present ca●e , and any one may make the application . But it will be said , ( 3 ) If our Souls liv'd in a former state , did they act in bodies , or without them ? The former they 'l say is absurd , and the latter incongruous and unlikely ; since then all the powers the Soul hath to exert in a body , would have been idle and to no purpose . But ( 1 ) the most that can be argued from such like objections , is , that we know not the manner of the thing ; and are no Arguments against the assertion it self . And were it granted that the paticular state of the Soul before it came hither is inconceivable , yet this makes no more against it , than it doth against it's after-condition ; which these very objectors hold to be so , as to the particular modus . But ( 2 ) Why is it so absurd that the Soul should have actuated another kind of body , before it came into this ? Even here 't is immediately united to a purer vehicle , moves and acts the grosser body by it ; And why then might it not in its former and purer state of Life have been joyn'd only to such a refined body , which should have been suitable to its own perfection and purity ? I 'me sure , many , if not the most of the Antient Fathers , thought Angels themselves to be embodied , and therefore they reputed not this such a gross absurdity . But an occasion hereafter will draw our pen this way again , and therefore I pass it to a third return to this objection . ( 3. ) Therefore , though it were granted that the Soul lived afore-times without a body , what greater incongruity ▪ is there in such a supposition , than that it should live and act after death without any union with matter or any body whatsoever , as the objectors themselves conceive it doth ? But all such objections as these will fly away as mists before the Sun , when we shall come particularly to state the Hypothesis . And therefore I may be excused from further troubling my self and the Reader about them here . Especially since , as hath been intimated , they prove nothing at all , but that the objectors cannot conceive what manner of state that of Praeexistence was , which is no prejudice to the opinion it self ; that our Souls were extant before these earthly bodies . Thus then I hope I have clearly enough made good that all Souls might have been Created from the beginning ; for ought any thing that is made known , either in the Scriptures or our reasons to the contrary . * And thereby have removed those prejudices that Would have stood in the way of our conclusion . Wherefore we may now without controul , from our proof of , That it may be so ; pass on to enquire , whether indeed , it is so ; and see , whether it may as well be asserted , as defended . And truly considering that both the other ways are impossible , and this third not at all unreasonable , it may be thought needless to bring more forces into the field to gain it the victory , after its enemies are quite scattered and defeated . Yet however , for the pomp and triumph of truth , though it need not their service , we shall add some positive Arguments , whereby it may appear , that not only all other ways are dangerous and unpassable , and this irreproveable ; but also that there is direct evidence enough to prove it solid and rational . And I make my first consideration of this kind , a second Argument . CHAP. VI. A second Argument for Praeexistence drawn from the consideration of the Divine Goodness , which always doth what is best . ( 2 ) THen , whoever conceives rightly of God , apprehends him to be infinite and immense Goodness , who is alwayes shedding abroad of his own exuberant ●ulness : There is no straitness in the Deity , no bounds to the ocean of Love. Now the divine Goodness referrs not to himself , as ours extends not unto him . He acts nothing for any self-accomplishment , being essentially and absolutely compleat and perfect . But the object and term of his goodness is his creatures good and happiness , in their respective capacities . He is that infinite fountain that is continually overflowing ; and can no more cease to shed his influences upon his indigent dependents than the sun to shine at noon . * Now as the infinite Goodness of the deity , obligeth him always to do good , so by the same reason to do that which is best ; since to omit any degrees of good would argue a defect in goodness , supposing wisdom to order , and power to execute . He therefore that supposeth God not always to do what is best , and best for his Creatures ( for he cannot act for his own Good ) apprehends him to be less good than can be conceived , and consequently not infinitely so . For what is infinite , is beyond measure and apprehension . Therefore to direct this to our purpose , God being infinitely good , and that to his Creatures , and therefore doing always what is best for them , methinks it roundly follows that our souls lived and ' njoy'd themselves of old before they came into these bodies . For since they were capable of living , and that in a much better and happier state long before they descended into this region of death and misery ; and since that condition of life and self-enjoyment would have been better , than absolute not-being ; may we not safely conclude from a due consideration of the divine goodness , that it was so ? What was it that gave us our being , but the immense goodness of our Maker ? And why were we drawn out of our nothings , but because it was better for us to be , than not to be ? Why were our souls put into these bodies , and not into some more squalid and ugly ; but because we are capable of such , and 't is better for us to live in these , than in those that are less sutable to our natures ? And had it not been better for us , to have injoy'd our selves and the bounty and favours of our Maker of old , as did the other order of intellectual creatures , than to have layn in the comfortless night of nothing till t'other day ? Had we not been better on 't to have lived and acted in the joyful regions of light and blessedness with those Spirits that at first had being , than just now to jump into this sad plight , and state of sin and wretchedness ? Insinite Power could as well have made us all at once , as the Angels ; and with as good congruity to our natures we might have liv'd and been happy without these bodies , as we shall be in the state of separation : since therefore it was best for us , and as easie for our Creator so to have effected it , where was the defect , if it was not so ? Is not this to ●lurr his goodness , and to strait-lace the divine beneficence ? And doth not the contrary Hypothesis to what I am pleading for , represent the God of Love as less good and bountiful , than a charitable Mortal , who would neglect no opportunity within his reach of doing what good he could to those that want his help and assistance ? I confess , the world generally have such Narrow and unbecoming apprehensions of God , and draw his picture in their imaginations so like themselves , that few I doubt will feel the force of this Argument ; and mine own observation makes me enter the same suspicion of its success that some others have who have used it . 'T is only a very deep sense of the divine goodness can give it any perswasive energy . And this noble sentiment there are very few that are possest of . However to lend it what strength I can , I shall endeavour to remove some prejudices that hinder it's force and efficacy ; And when those spots and scum are wiped away , that mistake and inadvertency have fastned on it , 't will be illustrious by its own brightness . CHAP. VII . This first Evasion , that God acts freely , and his meer will is reason enough for his doing , or forbearing any thing , overthrown by four Considerations . Some incident Evasions , viz. that Gods Wisdom , or his glory , may be contrary to this display of the divine goodness , in our being made of old , clearly taken off . ( 1. ) THerefore , will some say , God worketh freely , nor can he be obliged to act but when he pleaseth . And this will and pleasure of his is the reason of our beings , and of the determinate time of our beginning . Therefore if God would not that we should have been made sooner , and in a better state of life , his will is reason enough , and we need look no further . To this evasion , I thus Reply . ( 1. ) 'T is true indeed , God is the most Free Agent , because none can compel him to act , none can hinder him from acting . Nor can his Creatures oblige him to any thing . But then ( 2. ) The divine liberty and freedom consists not in his acting by meer arbitrarious will , as disjunct from his other Attributes . For he is said to act according to the Counsel of his own will. So that his wisdom and goodness are as it were the Rules whereby his will is directed . Therefore though he cannot be obliged to act by any thing without himself , yet he may be the Laws of his own essential rectitude and perfection . Wherefore I conceive he is said , not to be able to do those things ( which he might well enough by absolute power ) that consist not with his ever blessed Attributes . Nor by the same reason can he omit that which the eternal Law of his most persect nature obligeth him to . The summ is , * God never acts by meer will or groundless humour , that is a weakness in his impersect Creatures ; but according to the immutable Rules of his ever blessed essence . And therefore , ( 3 ) 'T is a derogation from his infinite Majesty to assert any thing contrary to his Goodness upon pretence of his will and pleasure . For whatever is most sutable to this most blessed Attribute , and contradicts no other , that be sure he willeth . Wherefore ( 4 ) If it be better , and more agreeable to the divine goodness that we should have been in an happier state , before we came into these bodies , Gods will cannot then be pretended to the contrary , ( especially it having been proved already , that he hath no way revealed any such will of his ) but rather it is demonstratively clear that his will was , it should be so . Since as God never acts in the absence of his wisdom and goodness , so neither doth he abstain from acting when those great Attributes require it . Now if it be excepted again ( 2 ) That 't is tr●e that this Hypothesis is most sutable to the divine goodness , and the consideration of that alone would inferr it : But how know we but his Wisdom contradicts it ? I return briefly , That if it be confest to be so correspondent to , and inferrible from one Attribute , and cannot be prov'd inconsistent with another , my business is determined . Therefore let those that pretend an inconsistence , prove it . ( 2 ) The Wisdom of God is that Attribute and essential perfection , whereby the divine actions are directed to their end , which is always good , and best : Therefore to do that which is best , cannot thwart the divine wisdom , but always includes and supposeth it : Whence it follows , that what so comports with goodness , cannot stand opposite to Wisdom . Wisdom in God being indeed nothing else but goodness , contriving and directing for the Creature 's good and happiness . For we must remember , what was said above , that what is infinitely full and perfect , can have no ends for any self-advantage ; and therefore the ends of the divine wisdom are something without himself , and consequently the good and perfection of his Creatures . So that unless it can be proved to have been contrary to ours , or any other Creatures good , that we should have been extant as soon as the Light , it cannot be concluded to have any contradiction to the divine wisdom . But it will be said again , ( 3 ) Gods glory is his great end , for the promoting of which his wisdom directs all his Actions ; and consequently , that which may be best for the Creature , may not be so conducive to the divine Glory , and therefore not agreeable with his wisdom . Now , though I think the world hath a very mistaken apprehension of Gods glory , yet I shall not here ingage in more controversies , than I must needs . 'T is enough for my present purpose to intimate ; That Gods glory is no by-end or self-accumulation , nor an addition of anything to Him which he was not eternally possest of ; nor yet is it any thing that stands in opposition to the good of his Creation ; But the display and communication of his excellencies ; among the which , his goodness is not the least considerable , if it be not that most divine and fundamental Attribute which gives perfection to all the rest . So that we may assure our selves , that when ever his goodness obligeth him to action , his glory never stands in opposition . For even this is his glory , to communicate to his creatures sutably to his own absolute fulness , and to act according to the direction of his essential perfections ; yea , though we should state his glory to consist alone , in the honour and renown of his Attributes , yet even then the Hypothesis of our having been made in the beginning will accumulate to his praises , and represent him to his creatures as more illustrious ; since it is a more magnificent apprehension of his goodness , and clears his other Attributes from those stains of dis-repute that all other suppositions cast upon them . And though his glory should consist , as too many fondly imagine , in being praised and admired by his creatures , even on this account also it would have obliged him to have made us all of old , rather than opposed it ; since , then , his excellencies had been sung forth by a more numerous Quire , in continual Hallelujahs . Now if it should be urged , * that God made all things for himself , and therefore is not obliged to consult the good of his creatures in all his Actions : I rejoyn , that God's making all things for himself , can argue no more than his making all things for his own ends , viz. the ends of goodness . Besides , the best Criticks make that place to speak no more but this , That God orders all things according to himself ; that is , according to the rules of his own nature and perfections . Thus then , we see that for God to do that which is best for his Creatures , is neither contrary to his will and pleasure , his wisdom , nor his glory , but most consonant to all of them . And therefore since the Praeexistence of Souls , is so agreeable to the divine goodness , and since nothing else in the Deity opposeth , but rather sweetly conspires with it , methinks this argument were enough to conclude it . But yet there are other Evasions which would elude this Demonstration ; I shall name the most considerable and leave it to the judicious to determine , whether they can disable it . CHAP. VIII . A second general Evasion , viz. that our Reasons cannot tell what God should do , or what is best , overthrown by several considerations . As is also a third , viz. that by the same Argument God would have been obliged to have made us impeccable , and not liable to Misery . WHerefore the second general evasion is , That our Reasons cannot conclude what God should do , there being vast fetches in the divine wisdom which we comprehend not , nor can our natural light determine what is best . I answer ( 1 ) Our Saviour himself , who was the best Judge in the case , teacheth us , that the Reason of a man may in some things conclude what God will do , in that saying of his , If ye being evil , know how to give good things to your Children , much more shall your Father which is in Heaven give his Spirit to them that ask him : Plainly intimating , that we may securely argue from any thing that is a perfection in our selves , to the same in God. And if we , who are imperfectly good , will yet do as much good as we can , for those we love and tender ; with greater confidence may we conclude , that God , who is infinitely so , will confer upon his creatures whatever good they are capable of . Thus we see our Saviour owns the capacity of reason in a case that is very near the same that we are dealing in . And God himself appeals to the reasons of men to judge of the righteousness and equity of his ways . Ye men of Israel and inhabitants of Jerusalem , judge between me and my vineyard ; which place I bring to shew that meer natural reason is able to judge in some cases what is fit for God to do , and what is sutable to his essence and perfections . And if in any , Methinks ( 2 ) its capacity in the case before us should be own'd as soon as in any . For if reason cannot determine and assure us , that a blessed and happy Being is better than None at all ; and consequently , that it was best for our souls to have been , before they were in this state of wretchedness ; and thence conclude , that it was very congruous to the divine goodness to have made us in a former and better condition ; I think then ( 1 ) That it cannot give us the assurance of any thing , since there is not any principle in Metaphy●icks or Geometry more clear than this , viz. That an happy Being , is better than absolute Not●eing . And if our reasons can securely determine this , 't is as much as we need at present . Or ●f this be not certain , how vain are those Learned men that dispute whether a state of the extremest misery a creature is capable ●of , and that everlasting , be not better than Non●entity ? ▪ ( 2 ) If we cannot certainly know that it had been Better that we should have existed in a life of happiness , proportion'd to our natures of old , than have been meer nothing , till some few years since ; we can never then own and acknowledg the divine goodness to us in any thing we enjoy . For if it might have been as good for us not to Be , as to Be , and happily ; Then it might have been as good for us to have wanted any thing else that we enjoy , as to have it ; and consequently , we cannot own it as an effect of God's goodness that he hath bestowed any blessing on us . For if Being be not better than Not-being , then 't is no effect of goodness that we are ; and if so , then 't is not from goodness that we have any thing else , * since all other things are inferiour to the good of Being . If it be said , It had been better indeed for us , to have lived in a former and happier state ; but it may be , it had not been so for the universe ; and the general good is to be preferr'd before that of particulars ; I say then , and it may serve for a ( 3 ) answer to the general objection : If we may deny that to be done by almighty goodness , which is undoubtedly best for a whole species of his creatures , meerly on this account , that , for ought we know , it may be for the advantage of some others , though there be not the least appearance of any such matter ; we can never then argue any thing from the divine goodness . It can never then be prov'd from that glorious Attribute , that he hath not made some of his creatures on purpose that they might be miserable ; nor can it be concluded thence , that he will not annihilate all the pure and spotless Angels ; both which I suppose , any sober inquirer will think congruously deducible from the divine goodness . And if to say , for ought we know , It may be best for some other creatures , that those should be miserable , and these annihilated , be enough to disable the Argument ; on the same account we shall never be able to prove ought from this , or any other Attribute . I might add , ( 2 ) There is not the least colourable pretence for any such suspicion . For , would the world have been too little to have contain'd those souls , without justling with some others ? or , would they by violence have taken any of the priviledges of the other intellectual Creatures from them ? If so , how comes it about that at last they can all so well consist together ? And , could other Creatures have been more disadvantag'd by them , when they were pure and innocent , than they will at last , when they are so many of them debauched and depraved ? ( 3 ) If this be enough to answer an Argument , to say , for ought we know , it may be thus and thus , when there is not the least sign or appearance of any such thing , then nothing can ever be proved , and we are condemned to everlasting Scepticism . We should never , for instance , from the order , beauty , and wise contrivance of the things that do appear , prove there is a God , if it were sufficient to answer , That things are indeed so made in this earth , on which we are extant ; but , it may be , they are framed very odly , ridiculously , and ineptly in some other worlds , which we know nothing of . If this be answering , any thing might be answered . But there is yet another objection against mine Argument from the Divine Goodness , which looks very formidably at a distance , though when we come near it , we shall find , it will not bear the tryal . And it may thus be urged . ( 3 ) If the Goodness of God always obligeth him to do what is best , and best for his Creatures , How is it then , that we were not made impeccable , and so not obnoxious to misery ? Or how doth it consist with that overflowing Goodness of the Deity , that we were let to lie in a long state of silence and insensibility , before we came into these bodies ? This seems a pressing difficulty , but yet there 's hopes we may dispatch it . Therefore , ( 1 ) Had we been made impeccable , we should have been another kind of Creatures than now ; since we had then wanted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or liberty of will to good and evil , which is one of our essential Attributes . Consequently , there would have been one species of beings wanting to compleat the universe ; and it would have been a slurre to the divine Goodness not to have given being to such Creatures as in the Idea were fairly possible , and contradicted no other Attribute . Yea , though he foresaw that some would sin and make themselves miserable , yet the foreseen lapse and misery of those , was not an evil great enough to over-ballance the good the species would reap by being partakers of the divine Goodness in the land of the Living ; Therefore however 't was goodness to give such Creatures being . But it will be urged upon us , If Liberty to good and ●vil be so essential to our natures , what think we then of the ●lessed souls after the Resurrection ; are not they the same Creatures , though without the liberty of sinning ? To return to this ; I think those that affirm , that the blessed have not this natural liberty , as long as they are united to a body , and are capable of resenting it's pleasures , should do well to prove it . * Inde●d they may be morally immutable and illapsible : but this is grace , not nature ; a reward of obedience , not a necessary annex of our Beings . But will it be said , why did not the divine Goodness endue us all with this moral ●ability ? Had it not been better for us to have been made in this condition of security , than in a state so dangerous ? My return to this doubt will be a second Answer to the main Objection . Therefore Secondly , * I doubt not , but that 't is much better for rational Creatures , that this supream happiness should be the Reward of vertue , rather than entail'd upon our natures . For the procurement of that which we might have mist of , is far more sensibly gratifying , than any necessary and unacquired injoyment ; we find a greater pleasure in what we gain by industry , art , or vertue , than in the things we were born to . And had we been made secure from sin and misery from the first moment of our Being , we should not have put so high a rate and value upon that priviledge . ( 3 ) Had we been at first establisht in an imp●ssibility of lapsing into evil ; Then many choice vertues , excellent branches of the divine Life had never been exercis'd , or indeed have been at all . Such are Patience , Faith , and Hope ; the objects of which are , evil , futurity , and uncertainty . Yea , ( 4 ) Had we been so sixt in an inamissible happiness from the beginning , there had then been no vertue in the world ; nor any of that matchless pleasure which attends the exercise thereof . For vertue is a kind of victory , and supposeth a conflict . Therefore we say , that God is good and holy , but not vertuous . Take away a possibility of evil , and in the Creature there is no moral goodness . And then no Reward , no Pleasure , no Happiness . Therefore in sum ( 5ly ) , The divine Goodness is manifested in making all Creatures sutably to those Idea's of their natures , which he hath in his All-comprehensive Wisdom . And their good and happiness consists in acting according to those natures , and in being furnisht with all things necessary for such actions . Now the divine Wisdom is no arbitrary thing , that can change , or alter those setled immutable Idea's of things that are there represented . It lopps not off essential Attributes of some Beings , to in●culate them upon others : But distinctly comprehending all things , assigns each Being its proper nature , and qualities . And the Divine goodness , according to the wise direction of the eternal Intellect , in like distinct and orderly manner produceth all things : viz. according to all the variety of their respective Idea's in the divine wisdom . * Wherefore as the goodness of God obligeth him not to make every Planet a fixt Star , or every Star a Sun ; So neither doth it oblige him to make every degree of Life , a rational Soul , or every Soul , an impeccable Angel. * For this were to tye him to contradictions . Since therefore , such an order of Beings , as rational and happy , though free , and therefore mutable creatures , were distinctly comprehended in the Divine Wisdom ; It was an effect of God's Goodness , to bring them into being , even in such a condition , and in such manner , as in their eternal Idea's they were represented . Thus then we see , it is not contrary to the infinite plenitude of the Divine Goodness * that we should have been made peccable and lyable to defection . And being thus in our very essential constitutions lapsible ; 't was no defect in the goodness of our Maker that he did not interpose by his absolute omnipotence to prevent our actual praevarication and apostasie . Since his goodness obligeth him not to secure us upon any terms whatever , but upon such , as may most promote the general good and advantage . And questionless , 't was much better that such , as would wilfully depart from the laws of their blessed natures , and break through all restraints of the divine commands , should feel the smart of their disobedience ; than that providence should disorder the constitution of nature to prevent the punishment , which they drew upon themselves : Since those apostate spirits remain instances to those that stand , of the divine justice , and severity against sinners , and so may contribute not a little to their security . And for that long night of silence , in which multitudes ofsouls are buried before they descend into terrestrial matter , it is but the due reward of their former disobedience ; for which , considering the happy circumstances in which they were made , they deserv'd to be nothing for ever . And their re-instating in a condition of life and self-injoyment after so highly culpable delinquencies , is a great instance of the over-flowing fulness of the divine compassion and benignity . Thus then we see , That Gods making us lapsible and permitting us to fall , is no prejudice in the least to the infinite fecundity of his goodness , and his making all things best . So that mine Argument for Praeexistence bottom'd on this Foundation , stands yet firm and immoveable , notwithstanding the rude assault of this objection . From which I pass to a fourth . CHAP. IX . A ( 4th . ) Objection against the Argument from God's goodness , viz. That it will conclude as well that the World is infinite and eternal , Answered . The conclusion of the second Argument for Praeexistence . THerefore fourthly , it will be excepted , If we may argue from the divine goodness , which always doth what is best , for the Praeexistence of Souls ; then we may as reasonably thence conclude , that the world is both infinite and eternal , since an infinite communication of goodness is better than a finite . To this , because I doubt I have distrest the Readers patience already , I answer briefly . ( 1 ) Every one that believes the infiniteness of Gods goodness is as much obliged to answer this objection , as I am . For it will be said , infinite goodness doth good infinitely , and consequently the effects to which it doth communicate are infinite . For if they are not so , it might have communicated to more , and thereby have done more good , than now 't is supposed to do , and by consequence now is not infinite . And to affirm that goodness is infinite , where what it doth and intends to do is but finite , will be said to be a contradiction , since goodness is a relative term , and in God always respects somewhat ad extra . For he cannot be said to be good to himself , he being a nature that can receive no additional perfection . Wherefore this Objection makes no more against mine Argument , than it doth against the Infinity of the Divine Goodness , and therefore I am no more concern'd in i● than others . Yea ( 2 ly . ) the Scripture affirms that which is the very strength of mine Argument , viz. That God made all things best ; Very Good , saith our Translation : but the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of the Superlative . And therefore every one that owns its sacred Authority is interested against this Objection . For it urgeth , it had been far more splendid , glorious , and magnificent for God to have made the universe commensurate to his own immensity ; and to have produced effects of his power and greatness , where ever he himself is , viz. in infinite space and duration , than to have confined his omnipotence to work only in one little spot of an infinite inane capacity , and to begin to act but t●other day . Thus then the late creation , and finiteness , of the World , seem to conflict with the undoubted oracle of truth as well as with mine Argument , and therefore the Objection drawn thence is of no validity . ( 3 ) Those that have most strenuously defended the orthodox doctrine against the old opinion of the eternity and infinity of the world , * have asserted it to be impossible in the nature of the thing . And sure the divine benignity obligeth him not to do contradictions ; or such things , as in the very notion of them , are impossible . But in the case of Praeexistence , no such thing can be reasonably pretended , as above hath been declared ; and therefore there is no escaping by this Evasion neither . Nor can there any thing else be urged to this purpose , but what whoever believes the infinity of the divine bounty will be concern'd to answer ; And therefore 't will make no more against me , than against a truth on all hands confessed . Let me only add this , That 't is more becoming us , to inlarge our apprehensions of things so , as that they may suit the Divine Beneficence , than to draw it down to a complyance with our little schemes , and narrow models . Thus then I have done with the Argument for Praeexistence drawn from the Divine Goodness . And I have been the longer on it , because I thought 't was in vain to propose it , without taking to task the principal of those objections , that must needs arise in the minds of those that are not used to this way of arguing . And while there was no provision made to stop up those Evasions , that I saw this Argument obnoxious to ; the using of it , I was afraid , would have been a prejudice , rather than a furtherance of the cause I ingaged it in . And therefore I hope the ingenious will pardon this so necessary piece of tediousness . CHAP. X. A third Argument for Praeexistence , from the great variety of mens speculative inclinations ; and also the diversity of our Genius's , copiously urged . If these Arguments make Praeexistence but probable , 't is enough to gain it the Victory . BUt now I proceed to another Argument . Therefore , Thirdly , If we do but re●●ect upon what was said above , against the Souls daily Creation , from that enormous pravity which is so deeply rooted in some mens natures , we may thence have a considerable evidence of Praeexistence . For as this strong natural propensity to vice and impiety cannot possibly consist with the Hypothesis of the souls coming just out of Gods hands pure and immaculate ; so doth it most aptly suit with the doctrine of its praeexistence : which gives a most clear and apposite account of the phaenomenon . For let us but conceive the Souls of men to have grown degenerate in a former condition of life , * to have contracted strong and inveterate habits to vice and lewdness , and that in various manners and degrees ; we may then easily apprehend , when some mens natures had so incredibly a depraved tincture , and such impetuous , ungovernable , irreclaimable inclinations to what is vitious ; while others have nothing near such wretched propensions , but by good education and good discipline are mouldable to vertue ; This shews a clear way to unriddle this amazing mystery , without blemishing any of the divine Attributes , or doing the least violence to our faculties . Nor is it more difficult to conceive , how a soul should awaken out of the state of inactivity we speak of , with those radical inclinations that by long practice it had contracted , * than how a Swallow should return to her old trade of living after her winter sleep and silence ; for those customs it hath been addicted to in the other state , are now so deeply fastened and rooted in the soul , that they are become even another nature . Now then , if Praeexistence be not the truth , 't is very strange that it should so exactly answer the Phaenomena of our natures , when as no other Hypothesis doth any whit tolerably suit them . And if we may conclude that false , which is so correspondent to all appearances , when we know nothing else that can yield any probable account of them , and which is not in the least repugnant to any inducement of belief , we then strangely forget our selves when we determine any thing . We can never for instance , conclude the Moon to be the cause of the flux and reflux of the Sea , from the answering of her approaches and recesses to its ebbs and swellings . Nor at this rate can the cause of any thing else be determined in nature . But yet besides , ( 2 ) we might another way inforce this Argument , from the strange difference and diversity that there is in mens wits and intellectual craseis , as well as in the dispositions of their wills and appetites . Even the natural tempers of mens minds are as vastly different , as the qualities of their bodies . And 't is easie to observe in things purely speculative and intellectual , even where neither education or custom have interposed to sophisticate the natural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that some men are strangely propense to some opinions , which they greedily drink in , as soon as they are duly represented ; yea , and find themselves burthened and opprest , while their education hath kept them in a contrary belief , * when as others are as fatally set against these opinions , and can never be brought favourably to resent them . Every Soul brings a kind of sense with it into the world , whereby it tastes and relisheth what is suitable to its peculiar temper . And notions will never lie easily in a mind , that they are not fitted to ; some can never apprehend that for other than an Absurdity , which others are so clear in , that they almost take it for a First Principle . And yet the former hath all the same evidence as the latter . This I have remarkably taken notice of , in the opinion of the extension of a spirit . Some that I know , and those inquisitive , free , and ingenuous , by all the proof and evidence that is , cannot be reconciled to it . Nor can they conceive any thing extended , but as a Body . Whereas other deep and impartial searchers into nature , cannot apprehend it any thing at all , if not extended ; but think it must then be a mathematical point , or a meer non-entity . I could instance in other speculations , which I have observ'd some to be passionate Embracers of upon the first proposal ; when as no arguments could prevail on others , to think them tolerable . But there needs no proof of a manifest observation . Therefore before I go further , I would demand , whence comes this meer notional or speculative variety ? * Were his difference about sensibles , yea , or about things depending on the imagination , the influence of the body might then be suspected for a cause . But since it is in the most abstracted Theories that have nothing to do with the grosser phantasmes ; since this diversity is found in minds that have the greatest care to free themselves from the deceptions of sense , and intanglements of the body , what can we conclude , but that the soul it self is the immediate subject of all this variety , and that it came praejudiced and praepossessed into this body with some implicit notions that it had learnt in another ? And if this congruity to some opinions , and averseness to others be congenial to us , and not advenient from any thing in this state , 't is methinks clear that we were in a former . * For the Soul in its first and pure nature hath no idiosyncrasies , that is , hath no proper natural inclinations which are not competent to others of the same kind and condition . Be sure , they are not fatally determin'd by their natures to false and erroneous apprehensions . And therefore since we find this determination to one or other falshood in many , if not most in this state , and since 't is very unlikely 't is derived only from the body , custom , or education , what can we conceive on 't , but that our Souls were tainted with these peculiar and wrong corruptions before we were extant upon this stage of Earth ? Besides , 't is easie to observe the strange and wonderful variety of our genius's ; one mans nature inclining him to one kind of study and imployment , anothers to what is very different . Some almost from their very cradles will be addicted to the making of figures , and in little mechanical contrivances ; others love to be riming almost as soon as they can speak plainly , and are taken up in small essays of Poetry . Some will be scrawling Pictures , and others take as great delight in some pretty offers at Musick and vocal harmony . Infinite almost are the ways in which this pure natural diversity doth discover it self . * Now to say that all this variety proceeds primarily from the meer temper of our bodies , is me thinks a very poor and unsatisfying Account . * For those that are the most like in the Temper , Air , Complexion of their bodies , are yet of a vastly differing Genius . Yea , they that have been made of the same clay , cast in the same mould , and have layn at once in the same natural bed , the womb ; yea whose bodies have been as like as their state and fortunes , and their education and usages the same , yet even they do not unfrequently differ as much from each other in their genius and dispositions of the mind , as those that in all these particulars are of very different condition . Besides , there are all kind of makes , forms , dispositions , tempers , and complexions of body , that are addicted by their natures to the same exercises and imployments : so that to ascribe this to any peculiarity in the body , is me seems a very improbable solution of the Phaenomenon . And to say all these inclinations are from custom or education , is the way not to be believed , since all experience testifies the contrary . What then can we conjecture is the cause of all this diversity , but that we had taken a great delight and pleasure in some things like and analogous unto these , in a former condition , which now again begins to put forth it self , when we are awakened out of our silent recess into a state of action ? And though the imployments , pleasures and exercises of our former life , were without question very different from these in the present estate ; yet 't is no doubt , but that some of them were more confamiliar and analogous to some of our transactions , than others : so that as any exercise or imployment here is more suitable to the particular dispositions that were praedominant in the other state , with the more peculiar kindness is it regarded by us , and the more greedily do our inclinations now fasten on it . Thus if a Musician should be interdicted the use of all musical instruments , and yet might have his choice of any other Art or Profession , 't is likely he would betake himself to Limning or Poetry ; these exercises requiring the same disposition of wil and genius , as his beloved Musick did . And we in like manner , being by the ●ate of our wretched descent hindred from the direct exercising our selves about the objects of our former delights and pleasures , do yet as soon as we are able , take to those things which do most correspond to that genius that formerly inspired us . And now 't is time to take leave of the Arguments from Reason that give evidence for Praeexistence . If any one think that they are not so demonstrative , but that they may be answered , or at least evaded ; I pray him to consider how many demonstrations he ever met with , that a good wit , resolv'd in a contrary cause , could not shu●●le from the edge of . Or , let it be granted , that the Arguments I have alledged are no infallible or necessary proofs ; yet if they render my cause but probable , yea but possible , I have won what I contended for . For it having been made manifest by as good evidence as I think can be brought for any thing , that the way of new creations is most inconsistent with the honor of the blessed Attributes of God : And that the other of Traduction is most impossible and contradictio●s in the nature of things : * There being now no other way left but Prae-existence , if that be probable or but barely possible , 't is enough to give it the victory . And whether all that hath been said prove so much or no , I leave to the indifferent to determine . I think he that will say it doth not , can bring few proofs for any thing , which according to his way of judging will deserve to be called Demonstrations . CHAP. XI . Great caution to be used in alledging Scripture for our speculative opinions . The countenance that Praeexistence hath from the sacred writings both of the old and new Testament ; Reasons of the seeming uncouthness of these allegations . Praeexistence stood in no need of Scripture-proof . IT will be next expected , that I should now prove the Doctrine I have undertaken for , by Scripture evidence , and make good what I said above , That the divine oracles are not so silent in this matter as is imagined . But truly I have so tender a sense of the sacred Authority of that Holy volume , that I dare not be so bold with it , as to force it to speak what I think it intends not ; A presumption , that is too common among our confident opinionists , and that hath occasioned great troubles to the Church , and di●●epute to the inspired writings . For , for men to ascribe the odd notions of their over-heated imaginations to the Spirit of God , and eternal truth , is me thinks a very bold and impudent belying it . Wherefore I dare not but be very cautious what I speak in this matter , nor would I willingly urge Scripture as a proof of any thing , but what I am sure by the whole tenor of it , is therein contained : And would I take the liberty to fetch in every thing for a Scripture-evidence , that with a little industry a man might make serviceable to his design ; I doubt not but I should be able to ●ill my Margent with Quotations , which should be as much to purpose as have been cited in general CATECHISMS and CONFESSIONS of FAITH , and that in points that must forsooth be dignified with the sacred title of FVNDAMENTAL . But Reverend ASSEMBLIES may make more bold with Scripture than private persons ; And therefore I confess I 'm so timorous that I durst not follow their example : Though in a matter that I would never have imposed upon the belief of any man , though I were certain on 't , and had absolute power to enjoyn it . I think the only way to preserve the reverence due to the oracles of Truth , is never to urge their Authority but in things very momentous , and such as the whole current of them gives an evident suffrage to . But to make them speak every trivial conceit that our sick brains can imagine or dream of , ( as I intimated ) is to vilifie and deflowre them . Therefore though I think that several Texts of Scripture look very fairly upon Praeexistence , and would encourage a man , that considers what strong Reasons it hath to back it , to think , that very probably they mean some thing in favour of this Hypothesis ; yet I 'le not urge them as an irrefutable proof , being not willing to lay more stress upon any thing than it will bear . Yea , I am most willing to confess the weakness of my Cause in what joynt soever I shall discover it . And yet I must needs say , that whoever compares the Texts that follow , with some particulars mention'd in the answer to the objection of Scripture-silence , will not chuse but acknowledge that there is very fair probability for Praeexistence in the written word of God , as there is in that which is engraven upon our rational natures . Therefore to bring together here what Scripture saith in this matter , 1. I 'le lightly touch an expression or two of the old Testament , which not improperly may be applyed to the business we are in search of . And methinks God himself in his posing the great instance of patience , Job , seems to intimate somewhat to this purpose , viz. that all spirits were in being when the Foundations of the earth were laid : when saith he , the morning stars sang together , and all the Sons of God shouted for joy . By the former very likely were meant the Angels , and 't is not improbable but by the latter may be intended the blessed untainted Souls . At least the particle All me thinks should comprize this order of spirits also . And within the same period of discourse , having question'd Job about the nature and place of the Light , he adds , I know that thou wast then born , for the number of thy days are many , as the Septuagint render it . * And we know our Saviour and his Apostles have given credit to that Translation by their so constant following it . Nor doth that saying of God to Jeremias in the beginning of his charge seem to intimate less , Before I formed thee in the Belly I knew thee , and before thou camest out of the womb I gave thee wisdom ; * as reads a very creditable version . Now though each of these places might be drawn to another sense , yet that only argues that they are no necessary proof for Praeexistence , which I readily acknowledge ; nor do I intend any such matter by alledging them . However I hope they will be confest to be applicable to this sense ; and if there be other grounds that swade this Hypothesis to be the truth , 't is I think very probable that these Texts intend it favour , which whether it be so or no , we have seen already . 2. For the Texts of the New Testament that seem to look pleasingly upon Praeexistence , I shall as briefly hint them as I did the former . * And me thinks that passage of our Saviours prayer , Father , Glori●ie me with the same glory I had with thee before the world began , sounds somewhat to this purpose . The glory which he prays to be restored to , seems to concern his humane nature only ; for the divine could never lose it . And therefore it supposeth that he was in his humanity existent before : And that his soul was of old before his appearance in a Terrestrial body . Which seems also to be intimated * by the expressions of his coming from the Father , descending from Heaven , and returning thither again , which he very frequently makes use of . And we know the Divinity that ●ills all things , cannot move to , or quit a place , it being a manifest imperfection , and contrary to his Immensity . I might add those other expressions of our Saviour's taking upon him the ●orm of a Servant , of rich for our sakes becoming poor , and many others of like import , all which are very clear if we admit the doctrine of Praeexistence , but without it somewhat p●rplex and intricate : since these things , applyed to him as God , are very improper and disagreeing , but appositely suit his Humanity , to which if we refer them , we must suppose our Hypothesis of Praeexistence . But I omit further prosecution of this matter , * since these places have been more diffusely urged in a late discourse to this purpose . Moreover the Question of the Disciples , * Was it for this mans sin , or for his Fathers that he was born blind ? and that answer of theirs to our Saviours demand , whom men said he was ; in that some said he was John the Baptist , some Elias , or one of the Prophets ; both which I have mentioned before ; do clearly enough argue , that both the Disciples and the Jews believed Praeexistence . And our Saviour saith not a word to disprove their opinion . But I spake of this above . Now however uncouth these allegations may seem to those that never heard these Scriptures thus interpreted ; yet I am confident , had the opinion of Praeexistence been a received Doctrine , and had these Texts been wont to be applyed to the proof on 't , they would then have been thought to assert it , with clear and convictive evidence . But many having never heard of this Hypothesis , and those that have , seldom meeting it mentioned but as a silly dream or antiquated absurdity , 't is no wonder that they never suspect it to be lodg'd in the Sacred volume , so that any attempt to confirm it thence , must needs seem rather an offer of wit than serious judgment . And the places that are cited to that purpose having been frequently read and heard of , by those that never discerned them to breath the least air of any such matter as Praeexistence , their new and unexpected application to a thing so little thought of , must needs seem a wild fetch of an extravagant imagination . But however unconclusive the Texts alledged may seem to those a strong prejudice hath shut up against the Hypothesis ; The learned Jews , who were perswaded of this Doctrine , thought it clearly enough contain'd in the Old Volume of holy writ , and took the citations , named above , for current Evidence . And though I cannot warrant for their Judgment in things , yet doubtless they were the best Judges of their own Language . Nor would our School-Doctors have thought it so much a stranger to the New , had it had the luck to have been one of their opinions , or did they not too frequently apply the sacred Oracles to their own fore-conceived notions . But whether what I have brought from Scripture prove any thing or nothing , 't is not very material , since the Hypothesis of Prae-existence stands secure enough upon those P●llars of Reason , which have their Foundation in the Attributes of God , and the Phaenomena of the world . And the Right Reason of a Man , is one of the Divine volumes , in which are written the indeleble Idea's of eternal Truth : so that what it dictates , is as much the voice of God , as if in so many words it were clearly exprest in the written Revelations . It is enough therefore for my purpose , if there be nothing in the sacred writings contrary to this Hypothesis ; which I think is made clear enough already ; and though it be granted that Scripture is absolutely silent as to any assertion of Prae-existence , yet we have made it appear that its having said nothing of it , is no prejudice , but an advantage to the cause . CHAP. XII . Why the Author thinks himself obliged to descend to some more particular Account of Praeexistence . 'T is presumption positively to determine how it was with us of Old. The Authors design in the Hypothesis that follows . NOw because inability to apprehend the manner of a Thing is a great prejudice against the belief on 't ; I find my self obliged to go a little further than the bare proof , and defence of Praeexistence . For though what I have said , may possibly induce some to think favourably of our conclusion , That the souls of men were made before they came into these bodies ; yet while they shall think that nothing can be conceived of that former state , and that our Praeexistent condition cannot be represented to Humane Understanding , but as a dark black solitude : it must needs weaken the perswasion of those that are less confirmed , and ●ill the minds of the inquisitive with a dubious trouble and Anxiety . For searching and contemplative Heads cannot be satisfied to be told , That our souls have lived and acted in a former condition , except they can be helpt to some more particular apprehension of that State ; How we lived and acted of old , and how probably we fell from that better life , into this Region of misery and imperfection . Now though indeed my Charity would prompt me to do what I can for the relief and ease of any modest Inquirer ; yet shall I not attempt to satisfie punctual and eager curiosity in things hidden and unsearchable . Much less shall I positively determine any thing in matters so lubricous and uncertain . And indeed considering how imperfect our now state is , how miserable shallow our understandings are , and how little we know of our present selves , and the things about us , it may seem a desperate undertaking to attempt any thing in this matter . Yea , when we contemplate the vast circuits of the Divine Wisdom , and think how much the thoughts and actions of Eternity and Omniscience are beyond ours , who are but of Yesterday , and know nothing , it must needs discourage Considence it self from determining , how the Oeconomy of the world of life was order'd , in the day the Heavens and Earth were framed . There are doubtless infinite ways and methods according to which the unsearchable wisdom of our Maker could have disposed of us , which we can have no conceit of ; And we are little more capable of unerringly resolving our selves now , how it was with us of old , than a Child in the womb is to determine , what kind of life it shall live when it is set at liberty from that dark inclosure . Therefore let shame and blushing cover his face that shall confidently affirm that 't was thus or thus with us in the state of our Fore-Beings . However , to shew that it may have been that our Souls did Praeexist , though we cannot punctually and certainly conclude upon the Particular State , I shall presume to draw up a conceivable Scheme of the Hypothesis ; And if our narrow minds can think of a way how it might have been , I hope no body will deny that the divine wisdom could have contriv'd it so , or infinitely better than we can imagin in our little models . And now I would not have it thought that I go about to insinuate or represent any opinions of my own , or that I am a votary to all the notions I make use of , whether of the Antient , or more modern Philosophers . For I seriously profess against all determinations in this kind . But my business only is , by some imperfect hints and guesses to help to apprehend a little how the state of Praeexistence might have been , and so to let in some beams of ancient and modern light upon this immense darkness . * Therefore let the Reader if he please call it a Romantick Scheme , or imaginary Hypothesis , or what name else best fits his Phancy , and he 'l not offend me ; Nor do I hold my self concern'd at all to vindicate the truth of any thing here that is the fruit of mine own invention or composure ; Though I confess I could beg civilities at least for the notions I have borrowed from great and worthy Sages . And indeed the Hypothesis as to the main , is derived to us from the Platonists : though in their writings 't is but Gold in Oar , less pure and perfect : But a late great Artist hath excellently refined it . And I have not much work to do , but to bring together what he up and down hath scattered , and by a method-order , and some connexions and notions of mine own , to work it into an intire and uniform mass . Now because the Frame of the particular Hypothesis is originally Philosophical , I shall therefore not deprave it by mingling with it the opinions of modern Theologers , or distort any thing to make it accommodate to their dogmata , but solely and sincerely follow the light of Reason and Philosophy . For I intend not to endeavour the late alteration of the ordinary systeme of Divinity , nor design any thing in this place but a representation of some harmless Philosophical conjectures : In which I shall continually guide my self by the Attributes of God , the Phaenomena of the world , and the best discoveries of the nature of the soul . CHAP. XIII . ( 7 ) Pillars on which the particular Hypothesis stands . NOw the Fabrick we are going to build , will stand like as the House of Wisdom upon seven Pillars ; which I shall first erect and establish , that the Hypothesis may be firm and sure like a House that hath Foundations . Therefore the first Fundamental Principle I shall lay , is this First Pillar . ( 1 ) All the Divine designs and actions are laid and carried on by pure and infinite Goodness . AND methinks this should be owned by all for a manifest and indisputable Truth ; But some odd opinions in the world are an interest against it , and therefore I must be fain to prove it . Briefly then , Every rational Being acts towards some end or other ; That end where the Agent acts regularly and wisely , is either some self-good or accomplishment , or 't is the good and perfection of some thing else , at least in the intention . Now God being an absolute and immense fulness , that is incapable of any the least shadow of new perfection , cannot act for any good that may accrue to his immutable self ; and consequently , whatever he acts , is for the good of some other Being : so that all the divine actions are the communications of his perfections , and the issues of his Goodness ; which , being without the base alloy of self-interest , or partial fondness , and not comprised within any bounds or limits , as his other perfections are not , but far beyond our narrow conception , we may well call it pure and infinite benignity . This is the original and root of all things , so that this blessed , ever blessed Attribute being the Spring and Fountain of all the Actions of the Deity , his designs can be no other but the contrivances of Love for the compassing the good and perfection of the universe . Therefore to suppose God to act or design any thing that is not for the good of his Creatures , is either to phancy him to act for no end at all , or for an end that is contrary to his benign Nature . Finally therefore , the very notion of infinite fulness is to be communicating and overflowing ; And the most congruous apprehension that we can entertain of the Infinite and eternal Deity , is * to conceive him as an immense and all glorious Sun , that is continually communicating and sending abroad its beams and brightness ; which conception of our Maker , if 't were deeply imprinted on us , would I am confident set our apprehensions right in many Theories , and chase away those black and dismal notions which too many have given harbour to . But I come to erect the Second Pillar . ( 2 ) Then , There is an exact Geometrical Justice that runs through the Vniverse , and is interwoven in the contexture of things : THis is a result of that wise and Almighty Goodness that praesides over all things . For this Justice is but the distributing to every thing according to the requirements of its nature . And that benign wisdom that contrived and framed the natures of all Beings , doubtless so provided that they should be suitably furnisht with all things proper for their respective conditions . And that this Nemesis should be twisted into the very natural constitutions of things themselves , is methinks very reasonable ; since questionless , Almighty Wisdom could so perfectly have formed his works at first , as that all things that he saw were regular , just , and for the good of the Vniverse , should have been brought about by those stated Laws , which we call nature ; without an ordinary engagement of absolute power to effect the● . And it seems to me to be very becoming the wise Author of all things so to have made them in the beginning , as that by their own internal spring and wheels , they should orderly bring about whatever he intended them for , without his often immediate interposal . For this looks like a more magnificent apprehension of the Divine power and Prescience , since it supposeth him from everlasting ages to have foreseen all future occurrences , and so wonderfully to have seen and constituted the great machina of the world , that the infinite variety of motions therein , should effect nothing but what in his eternal wisdom he had concluded fit and decorous : But as for that which was so , it should as certainly be compast by the Laws he appointed long ago , as if his omnipotence were at work every moment . On the contrary , to engage Gods absolute and extraordinary power , in all events and occurrences of things , is m●s●●ms to think meanly of his wisdom ; as if he had made the world so , as that it should need omnipotence every now and then to mend it , or to bring about those his destinations , which by a shorter way he could have effected , by his instrument Nature . Can any one say that our supposition derogates from the Divine concourse or Providence ? For on these , depend continually both the being and operations of all things , since without them they would cease to act , and return to their old nothing . And doubtless God hath not given the ordering of things out of his own hands ; but holds the power , to alter , innovate , or change the course of nature as he pleaseth . And to act by extraordinary means , by absolute omnipotence , when he thinks fit to do so . The sum of what I intend , is , that Gods works are perfect ; and as his Goodness is discover'd in them , so is his Justice wrought into their very essential constitutions : so that we need not suppose him to be immediately engaged in every event and all distributions of things in the world , or upon all occasions to exercise his power in extraordinary actions , but that he leaves such managements to the Oeconomy of second causes . And now next to this , ( for they are of k●n ) I raise The third Pillar . ( 3 ) Things are carried to their proper place and state , by the congruity of their natures ; where this fails , we may suppose some arbitrary managements . THE Congruity of things is their suitableness to such or such a state or condition ; And 't is a great Law in the Divine and first constitutions , that things should incline and move to what is suitable to their natures . This in sensibles is evident in the motions of consent and sympathy . And the ascent of light , and descent of heavy bodies , must I doubt when all is done , * be resolv'd into a principle that is not meerly corporeal . Yea , supposing all such things to be done by the Laws of Mechanicks , why may we not conceive , that the other rank of Beings , Spirits , which are not subject to corporeal motions , are also dispos'd of by a Law proper to their natures , which since we have no other name to express it by , we may call congruity ? We read in the sacred History that Judas went to his own place ; And 't is very probable that Spirits are conveyed to their proper states and residence , * as naturally as the fire mounts , or a stone descends . The Platonists would have the Soul of the world to be the great Instrument of all such distributions , as also of the Phaenomena , that are beyond the powers of matter : And 't is no unlikely Hypothesis : But I have no need to ingage further about this : nor yet to speak more of this first part of my Principle , since it so nearly depends on what was said in behalf of the former Maxim. Yet of the latter we need a word or two . When therefore we cannot give account of things either by the Laws of Mechanicks or conceivable Congruities , ( * as likely some things relating to the States of Spirits , and immaterial Beings can be resolv'd by neither ) I say then , we may have recourse to the Arbitrary managements of those invisible Ministers of Equity and Justice , which without doubt the world is plentifully stored with . For it cannot be conceived that those active Spirits are idle or unimployed in the momentous concerns of the Vniverse . Yea , the sacred volume gives evidence of their interposals in our affairs . I shall need mention but that remarkable instance in Daniel , of the indeavours of the Prince of Persia , and of Grecia , to hinder Michael , and the other Angel , that were ingaged for the affairs of Judea ; Or if any would evade this , what think they of all the apparitions of Angels in the old Testament , of their pitching their Tents about us , and being Ministring Spirits for our good . To name no more such passages . Now if those noble Spirits will ingage themselves in our trifling concernments , doubtless they are very sedulous in those affairs that t●nd to the good and perfection of the Vniverse . But to be brief ; I advance . The Fourth Pillar . ( 4 ) * The Souls of men are capable of living in other bodies besides Terrestrial ; And never act but in some body or other . FOr ( 1. ) when I consider how deeply in this state we are immersed in the body , I can methinks scarce imagin , that presently upon the quitting on 't , we shall be stript of all corporeity ; for this would be such a jump as is seldom or never made in nature ; since by almost all instances that come under our observation 't is manifest , that she useth to act by due and orderly gradations , and takes no precipitous leaps from one extream to another . 'T is very probable therefore , that in our immediately next state we shall have another vehicle . And then , ( 2. ) considering that our Souls are immediately united to a more tenuious and subtile body here , than this gross outside ; 'T is methinks a good presumption , that we shall not be stript and divested of our inward stole also , when we leave this dull Earth behind us . Especially ( 3 ) if we take notice how the highest and noblest faculties and operations of the Soul are help'd on by somewhat that is corporeal , and that it imployeth the bodily Spirits in its sublimest exercises ; we might then be perswaded , that it always useth some body or other , and never acts without one . And ( 4 ) since we cannot conceive a Soul to live or act that is insensible , and since we know not how there can be sense where there is no union with matter , we should me seems be induc'd to think , that when 't is disjunct from all body , 't is inert and silent . * For in all sensations there is corporeal motion , as all Philosophy and Experience testifies : And these motions become sensible representations , by virtue of the union between the Soul and its confederate matter ; so that when it is loose and dis-united from any body whatsoever , it will be unconcern'd in all corporeal motions , ( being a penetrable substance ) and no sense or perception will be conveyed by them . Nor will it make any thing at all against this Argument to urge , that there are N●● and purely unembodied Spirits in the Vniverse , which live and act without relation to any body , and yet these are not insensible : For what they know , and how they know we are very incompetent Judges of , they being a sort of Spirits specifically distinct from our order : and therefore their faculties and operations are of a very diverse consideration from ours . So that for us to deny what we may reasonably argue from the contemplation of our own natures , because we cannot comprehend the natures of a species of creatures that are far above us , is a great mistake in the way of reasoning . Now how strange soever this Principle may seem to those , whom customary opinions have seasoned with another belief , yet considering the Reasons I have alledged , I cannot forbear concluding it very probable ; and if it prove hereafter serviceable for the helping us in some concerning Theories , I think the most wary and timerous may admit it , till upon good grounds they can disprove it . The Fifth Pillar . ( 5 ) The Soul in every state hath such a body as is fittest for those faculties and operations that it is most inclined to exercise . 'T Is a known Maxim , That every thing that is , is for its operation ; and the Contriver and Maker of the World hath been so bountiful to all Beings , as to furnish them with all suitable and necessary requisites for their respective actions ; for there are no propensities and dispositions in nature , but some way or other are brought into actual exercise , otherwise they were meer nullities , and impertinent appendices . Now for the imployment of all kinds of faculties , and the exerting all manner of operations , all kinds of instruments will not suffice , but only such , as are proportion'd and adapted to the exercises they are to be used in , and the Agents that imploy them . 'T is clear therefore , that the Soul of Man , a noble and vigorous Agent , must be fitted with a suitable body , according to the Laws of that exact distributive Justice that runs through the Vniverse ; and such a one is most suitable , as is fittest for those exercises it propends to ; for the body is the Souls instrument , and a necessary requisite of action : Whereas should it be otherwise , God would then have provided worse for his worthiest Creatures , than he hath for those that are of a much inferiour rank and order . For if we look about us upon all the Creatures of God , that are exposed to our Observation , we may seal this Truth with an infallible Induction ; That there is nothing but what is sitted with all suitable requisites to act according to its nature . The Bird hath wings to waft it aloft in the thin and subtile aire ; the Fish is furnisht with fins , to move in her liquid element ; and all other Animals have Instruments that are proper for their peculiar inclinations : So that should it be otherwise in the case of Souls , it would be a great blot to the wise managements of Providence ; and contrary to its usual methods ; and thus we should be dis-furnisht of the best and most convictive Argument , that we have to prove that a Prinoiple of exactest wisdom hath made and ordered all things . The Sixth Pillar : ( 6 ) The Powers and Faculties of the Soul , are either ( 1 ) Spiritual , and Intellectual : ( 2 ) Sensitive : Or , ( 3 ) Plastick . NOw ( 1 ) by the intellectual powers I mean all those that relate to the soul , in its naked and abstracted conception , as it is a spirit , and are exercised about immaterial Objects ; as , vertue , knowledge , and divine love : This is the Platonical N●● ; and that which we call the mind : The two other more immediately relate to its espoused matter : For ( 2 ) the sensitive are exercised about all the objects of sense , and are concerned in all such things as either gratifie , or disgust the body . And ( 3 ) the Plastick are those faculties of the soul , whereby it moves and forms the body , and are without sense or Animadversion : The exercise of the former , I call the Higher life ; and the operations of the latter , the lower ; and the life of the body . Now that there are such faculties belonging to our natures , and that they are exercised upon such and such objects respectively , plain experience avoucheth , and therefore I may be excused from going about to prove so universally acknowledged a truth : Wherefore I pass to The Seventh Pillar . ( 7 ) By the same degrees that the higher powers are invigorated , the lower are consopited and abated , as to their proper exercises , & è contra . ( 1 ) THat those Powers should each of them have a tendency to action and in their turns be exercised , is but rational to conceive , since otherwise they had been supers●uous . And ( 2 ) that they should be inconsistent in the supremest exercise and inactuation , is to me as probable . For the Soul is a finite and limited Being , and therefore cannot operate diverse ways with equal intention at once . That is , cannot at the same time imploy all her faculties in the highest degree of exercise that each of them is capable of . For doubtless did it ingage but one of those alone , the operations thereof would be more strong and vigorous , than when they are conjunctly exercis'd , their Acts and Objects being very divers . So that I say , that these faculties should act together in the highest way they are capable of , seems to be contrary to the nature of the Soul. And I am sure it comports not with experience ; for those that are endowed with an high degree of exercise of one faculty , are seldom , if ever , as well provided in the rest . 'T is a common and daily observation , that those that are of most heightned and strong Imaginations , are defective in Judgment , and the faculty of close reasoning . And your very larg and capacious Memories , have seldom or never any great share of either of the other perfections . Nor do the deepest Judgments use to have any thing considerable either of Memory or Phancy . And as there are fair instances even in this state of the inconsistence of the faculties in the highest exercise ; so also are there others that suggest untous , ( 3 ) That by the same degrees that some Faculties fail in their strength and vigour , others gain and are improved . We know that the shutting up of the senses , is the letting loose and inlarging of the Phancy . And we seldom have such strong imaginations waking , as in our dreams in the silence of our other saculties . As the Sun recedes , the Moon and Stars discover themselves ; and when it returns , they draw in their baffled beams , and hide their heads in obscurity . But to urge what is more close and pressing ; It is an unerring remarque , that those that want the use of some one natural part or faculty , are wont to have very liberal amends made them by an excellency in some others . Thus those that nature hath deprived of sight , use to have wonderfully tenacious memories . And the deaf and dumb have many times a strange kind of sagacity , and very remarkable mechanical ingenies : Not to mention other instances ; for I 'le say no more than I must needs . Thus then experience gives us incouraging probability of the truth of the Theorem asserted . And in its self 't is very reasonable ; for ( as we have seen ) the Soul being an active nature , is always propending to the exercising of one faculty or other , and that to the utmost it is able , and yet being of a limited capacity , it can imploy but one in hight of exercise at once ; which when it loseth and abates of its strength and supream vigour ; some other , whose improvement was all this while hindred by this its ingrossing Rival , must by consequence begin now to display it self , and awaken into a more vigorous actuation : so that as the former loseth , the latter proportionably gaineth . And indeed 't is a great instance of the divine wisdom , that our faculties ▪ are made in so regular and equilibrious an order . For were the same powers still uppermost in the greatest hight of activity , and so unalterably constituted , there would want the beauty of variety , and the other faculties would never act to that pitch of perfection that they are capable of . There would be no Liberty of Will , and consequently no Humane Nature . Or if the Higher Powers might have lessen'd , and fail'd without a proportionable increase of the lower , and they likewise have been remitted , without any advantage to the other faculties , the Soul might then at length fall into an irrecoverable recess and inactivity . But all these inconveniences are avoided by supposing the principle we have here insisted on ; And it is the last that I shall mention . Briefly then , and if it may be more plainly , the higher faculties are those , where by the Soul acts towards spiritual and immaterial objects : and the lower whereby it acts towards the Body . Now it cannot with equal vigour exercise it self both ways together ; and consequently the more it is taken up in the higher operations , the more prompt and vigorous it will be in these exercises , and less so about those that concern the body , & è Converso . Thus when we are very deeply ingaged in intellectual contemplations , our outward senses are in a manner shrunk up and cramped : And when our senses are highly exercised and gratified , those operations monopolize and imploy us . Nor is this less observable in relation to the Plastick . For frequent and severe Meditations do much mortifie and weaken the body ; And we are most nourisht in our sleep in the silence of our senses . Now what is thus true in respect of acts and particular exercises , is as much so in states and habits . Moreover , 't is apparent that the Plastick is then most strong and vigorous when our other faculties are wholly unimployed , from the state of the womb . For nature when she is at her Plastick work , ceaseth all other operations . The same we may take notice of , in Silk-worms and other Insects , which lie as if they were dead and insensible , while their lower powers are forming them into another appearance . All which things put together , give good evidence to the truth of our Axiom . I 'le conclude this with one Remark more , to prevent mistake ; Therefore briefly ; As the Soul always acts by the Body ; so in its highest exercises it useth some of the inferiour powers ; which , therefore must operate also . So that some senses , as sight and somewhat analagous to hearing may be imployed in considerable degree , even when the highest life is most predominant ; but then it is at the command and in the services of those nobler powers ; wherefore the sensitive life cannot for this cause be said to be invigorated , since 't is under servitude and subjection , and its gusts and pleasures are very weak and flaccid . And this is the reason of that clause in the Principle ( as to their proper exercises . ) Having thus laid the Foundation , and fixt the Pillars of our building , I now come to advance the Superstructure . CHAP. XIV . A Philosophical Hypothesis of the Souls Praeexistence . THE Eternal and Almighty Goodness , the blessed spring and root of all things , made all his creatures , in the best , happiest , and most perfect condition , that their respective natures rendred them capable of , By Axiom the first ; and therefore they were then constituted in the inactuation and exercise of their noblest and most perfect powers . Consequently , the souls of men , a considerable part of the divine workmanship , were at first made in the highest invigoration of the spiritual and intellective faculties which were exercised in vertue , and in blisful contemplation of the supream Deity ; wherefore now by Axiom 6 and 7 , * the ignobler and lower powers , or the life of the body , were languid and remiss . So that the most tenuious , pure and simple matter being the fittest instrument for the most vigorous and spiritual faculties according to Principle 2 , 4 , and 5. The Soul in this condition was united with the most subtile and aethereal matter that it was capable of inacting ; and the inferior powers , those relating to the body , being at a very low ebb of exercise , were wholly subservient to the superiour , and imployed in nothing but what was serviceable to that higher life : So that the senses did but present occasions for divine love , and objects for contemplation ; * and the plastick had nothing to do , but to move this passive and easie body , accordingly as the concerns of the higher faculties required . Thus then did we at first live and act in a pure and aethereal body ; and consequently in a place of light and blessedness , by Principle 3d. But particularly to describe and point at this paradisaical residence , can be done only by those that live in those serene regions of lightsome glory : Some Philosophers indeed have adventured * to pronounce the place to be the Sun , that vast Orb of splendor and brightness ; though it may be 't is more probable , that those immense tracts of pure and quiet aether that are above Saturn , are the joyous place of our ancient celestial abode : But there is no determination in matters of such lubricous uncertainty , where ever it is , 't is doubtless a place and state of wonderful bliss and happiness , and the highest that our natures had fitted us to . In this state we may be supposed to have lived in the blissful exercise of vertue , divine love and contemplation , through very long tracts of duration . But though we were thus unconceivably happy , * yet were we not immutably so ; for our highest perfections and noblest faculties being but finite , may after long and vigorous exercise , somewhat abate and remit in their sublimest operations , and Adam may fall asleep ; In which time of remission of the higher powers , the lower may advance and more livelily display themselves than they could before , by Axiom 7 ; for the soul being a little slackt in its pursuits of immaterial objects , the lower powers which before were almost wholly taken up and imployed in those high services , are somewhat more releast to follow a little the tendencies of their proper natures . And now they begin to convert towards the body , and warmly to resent the delights and pleasures thereof ; Thus is Eve brought forth , while Adam sleepeth . The lower life , that of the body is now considerably awakened , and the operations of the higher , proportionably abated . However , there is yet no anomy or disobedience , for all this is but an innocent exercise of those faculties which God hath given us to imploy , and as far as is consistent with the divine laws to gratifie . For it was no fault of ours that we did not uncessantly keep our spiritual powers upon the most intense exercises that they were capable of exerting ; * we were made on set purpose defatigable , that so all degrees of life might have their exercise ; and our Maker designed that we should feel and taste the joys of our congenite bodies , as well as the pleasures of those seraphick aspires and injoyments . And me thinks it adds to the felicity of that state , that our happiness was not one uniform piece , or continual repetition of the same , but consisted in a most grateful variety , viz. in the pleasure of all our faculties , the lower as well as the higher ; for those are as much gratified by suitable exercises and enjoyments as these ; and consequently according to their proportion capable of as great an happiness : Nor is it any more derogation from the divine goodness , that the noblest and highest life was not always exercised to the height of its capacity , than that we were not made all Angels , all the Planets so many Suns and all the variety of the Creatures formed into one Species : Yea , as was intimated above ; 't is an instance of the divine benignity , that he produced things into being , according to the vast plenitude of Forms that were in his all-knowing mind ; and gave them operations suitable to their respective natures ; so that it had rather seemed a defect in the divine dispensations , if we had not had the pleasure of the proper exercise of the lower faculties as well as of the higher . * Yea , me thinks 't is but a reasonable reward to the body , that it should have its delights and gratifications also , whereby it will be fitted for further serviceableness . For doubtless it would be in time spent and exhausted were it continually imployed in those high and less proportioned operations . Wherefore God himself having so order'd the matter , that the inferiour life should have its turn of invigoration ; it can be no evil in us , * that that is executed which he hath so determined , as long as we pass not the bounds that he hath set us . Adam therefore was yet innocent , though he joyed in his beloved Spouse , yea , and was permitted to feed upon all the fruits of this Paradise , the various results of corporeal pleasure , as long as he followed not his own will and appetites contrarily to the divine commands and appointments . But at length unhappily the delights of the body betray us , through our over indulgence to them , and lead us captive to anomy and disobedience . The sense of what is grateful and pleasant by insensible degrees g●ts head over the apprehension of what is just and good ; the Serpent and Eve prove successful tempters ; * Adam cannot withstand the inordinate appetite , but feeds on the forbidden fruit , viz. the dictates of his debauched will , and sensual pleasure . And thus now the body is gotten uppermost , the lower faculties have greater exercise and command than the higher , those being very vigorously awakened , and these proportionably shrunk up , and consopited ; wherefore by Axiom 3. and 5. the soul contracts a less pure body , which may be more accommodate to sensitive operations ; and thus we fall from the highest Paradise the blissful regions of life and glory , and become Inhabitants of the Air. Not that we are presently quite divested of our Aethereal state , as soon as we descend into this less perfect condition of life , for retaining still considerable exercises of the higher life , though not so ruling and vigorous ones as before , the soul must retain part of its former vehicle , to serve it as its instrument , in those its operations : For the aethereal body contracts crasness and impurity by the same degrees as the immaterial faculties abate in their exercise ; so that we are not immediately upon the expiring of the highest congruity wholly stript of all remains of our celestial bodies , but still hold some portion of them , within the grosser vehicle , while the spirit , or higher life is in any degree of actuation . Nor are we to suppose that every slip or indulgence to the body can detrude us from our aethereal happiness ; but such a change must be wrought in the soul , as may spoil its congruity to a celestial body , which in time by degrees is effected : Thus we may probably be supposed to have fallen from our supream felicity . But others of our order have made better use of their injoyments , and the indulgences of their Maker ; and though they have had their Perigae's as well as their Apogae's : I mean their Verges towards the body and its joys , as well as their Aspires to nobler and sublimer objects , yet they kept the station of their Natures , and made their orderly returns , without so remarkable a defection : And though possibly some of them may sometimes have had their slips , and have waded further into the pleasures of the body than they ought to have done , yet partly by their own timely care and consideration , and partly by the divine assistance , they recover themselves again to their condition of primigenial innocence . But we must leave them to their felicity , and go on with the History of our own descent . Therefore after we are detruded from our aethereal condition , we next descend into the Aereal . The Aereal State. NOw our bodies are more or less pure in this condition , proportionably to the degrees of our apostacy : So that we are not absolutely miserable in our first step of descent ; but indeed happy in comparison of our now condition : As yet there may be very considerable remains of vertue and divine love , though indeed the lower life , that of the body be grown very strong and rampant : So that as yet we may be supposed to have lapst no lower than the best and purest Regions of the Air , by Axiom 2 and 3. And doubtless there are some , who by striving against the inordinacy of their Appetites , may at length get the victory again over their bodies , and so by the assistance of the Divine Spirit , who is always ready to promote and assist good beginnings , may re-enkindle the higher life , and so be translated again to their old celestial habitations without descending lower . But others irreclaimably persisting in their Rebellion , and sinking more and more into the body , and the relish of its joys and pleasures , these are still verging to a lower and more degenerate state ; so that at the last the higher powers of the Soul being almost quite laid asleep and consopited , and the sensitive also by long and tedious exercises being much tired , and abated in their vigour , * the plastick faculties begin now fully to awaken ; so that a body of thin and subtile air will not suffice its now so highly exalted energy , no more than the subtile Aether can suffice us terrestrial animals for respiration ; wherefore the aereal-congruity of life expires also , and thus are we ready for an earthly body . But now since a soul cannot unite with any body , but with such only as is fitly prepared for it , by Principle ▪ 3. and there being in all likelyhood more expirations in the Air , than there are prepared bodies upon earth , it must needs be , that for some time it must be destitute of any congruous matter that might be joyned with it ; And consequently by Principle 4. 't will lye in a state of inactivity and silence . Not that it will for ever be lost in that forgotten recess and solitude , * for it hath an aptness and prope●sity to act in a terrestrial body , which will be reduced into actual exercise , when fit matter is prepared . The Souls therefore , that are now laid up in the black night of stupidity and inertness will in their proper seasons be awakened into life and operation in such bodies and places of the earth , as by their dispositions they are fitted for . So that no sooner is there any matter of due vital temper , afforded by generation , but immediately a soul that is suitable to such a body , * either by meer natural congruity , the disposition of the soul of the world , or some more spontaneous agent is attracted , or sent into this so befitting tenement , according to Axiom 2 and 3. Terrestrial State. NOw because in this state too we use our sensitive faculties , and have some , though very small reliques of the higher life also ; therefore the soul first makes it self a vehicle out of the most spiritous and yielding parts of this spumous terrestrial matter , which hath some analogy both with its aethereal and aereal state . This is as it were its inward vest , and immediate instrument in all its operations . By the help of this it understands , reasons , and remembers , yea forms and moves the body . And that we have such a subtile aery vehicle within this terrestrial , our manifest sympathizing with that element , and the necessity we have of it to all the functions of life , as is palpable in respiration , is me thinks good ground for conjecture . And 't is not improbable but even within this it may have a purer fire and aether to which it is united , being some little remain of what it had of old . In this state we grow up merly into the life of sense , having little left of the higher life , * but some apish shews and imitations of reason , vertue , and religion : By which alone with speech , we seem to be distinguisht from Beasts , while in reality the brutish nature is predominant , and the concernments of the body are our great end , our only God and happiness ; this is the condition of our now degenerate , lost natures . However , that ever over-flowing goodness that always aims at the happiness of his creatures , hath not left us without all means of recovery , but by the gracious and benign dispensations which he hath afforded us , hath provided for our restauration ; which some ( though but very few ) make so good use of , that being assisted in their well meant and sincere indeavours by the divine spirit , they in good degree mortifie and subdue the body , conquer self-will , unruly appetites , and disorderly passions , and so in some measure by Principle 7. awaken the higher life , which still directs them upwards to vertue and divine love ; which , where they are perfectly kindled , carry the Soul , when dismist from this prison , * to it s old celestial abode : For the spirit and noblest faculties being so recovered to life and exercise require an aethereal body to be united to , and that an aethereal place of residence , both which , the divine Nemesis that is wrought into the very nature of things bestoweth on them by Principle the second . But they are very few that are thus immediately restored to the celestial paradise , upon the quitting of their earthly bodies . For others that are but in the way of recovery , and dye imperfectly vertuous , meer Philosophy and natural reason ( within the bounds of which we are now discoursing ) can determin no more , * but that they step forth again into aery vehicles ; that congruity of life immediately awakening in them after this is expired . In this state their happiness will be more or less , proportionably to their vertues , in which if they persevere , ( we shall see anon how they will be recover'd . But for the present we must not break off the clue of our account , by going backwards before we have arriv'd to the utmost verge of descent in this Philosophical Romance , or History ; the Reader is at his choice to call it which he pleaseth . Wherefore let us cast our eyes upon the Most , in whom their life on earth hath but confirmed and strengthened , their degenerate sensual , and brutish propensions ; And see what is like to become of them , when they take their leave of these terrestrial bodies . Only first a word of the state of dying Infants , and I come immediately to the next step of descent . * Those therefore that pass out of these bodies ▪ before the terrestrial congruity be spoil'd , weakened , or orderly unwound ; according to the tenour of this Hypothesis , must return into the state of inactivity . For the Plastick in them is too highly awakened , to inactuate only an aereal body ; And , there being no other more congruous , ready , and at hand for it to enter , it must needs step back into its former state of insensibility , and there wait its turn , till befitting matter call it forth again into life and action . This is a conjecture that Philosophy dictates , which I vouch not for a truth ; * but only follow the clue of this Hypothesis . Nor can there any danger be hence conceived that those whose congruities orderly expire , should fall back again into a state of ●ilence and inertness ; * since by long and hard exercises in this body , the plastick life is well tamed and debilitated , so that now its activity is proportioned to a more tenuious and passive vehicle , which it cannot fail to meet with in its next condition . For 't is only the terrestrial body is so long a preparing . But to The next step of Descent , or After-state . TO give an Account of the After-state of the more degenerate and yet descending souls , some fancy a very odd Hypothesis , imagining that they pass hence into some other more course and inferior Planet , in which , they are provided with bodies suitable to their so depraved natures ; But I shall be thought extravagant for the mention of such a supposition ; Wherefore I come to what is less obnoxious . When our souls go out of these bodies therefore , they are not presently discharged of all the matter that belonged to this condition , but carry away their inward and aereal state to be partakers with them of their after fortunes ; only leaving the useless earth behind them . For they have a congruity to their aery bodies , though that which they had to a terrestrial , is worn out and defaced . Nor need we to wonder how it can now have an aereal aptitude , when as that congruity expired before we descended hither ; If we consider the reason of the expiration of its former vital aptitude , which was not so much through any defect of power to actuate such a body , but through the excess of invigoration of the Plastick , which was then grown so strong , * that an aereal body was not enough for it to display its force upon . But now the case is altered , these lower powers are worn and wearied out , by the toylsome exercise of dragging about and managing such a load of flesh ; wherefore being so castigated , they are duly attemper'd to the more easie body of air again , as was intimated before ; to which they being already united , they cannot miss of a proper habitation . But considering the stupor , dulness and inactivity of our declining age , it may seem unlikely to some , that after death we should immediately be resuscitated into so lively and vigorous a condition , as is the aereal , especially , since all the faculties of sense and action , are observed gradually to fail and abate as we draw nearer to our exit from this Stage ; which seems to threaten , that we shall next descend into a state of more stupor and inertness . But this is a groundless jealousie ; for the weakness and lethargick inactivity of old age , ariseth from a defect of those Spirits , that are the instruments of all our operations , which by long exercise are at last spent and scattered . So that the remains can scarce any longer stand under their unweildy burthen ; much less , can they perform all functions of life so vigorously as they were wont to do , when they were in their due temper , strength , and plenty . However notwithstanding this inability to manage a sluggish , stubborn , and exhausted terrestrial body , there is no doubt , but the Soul can with great ●ase , when it is discharged of its former load , actuate its thin aery vehicle ; and that with a brisk vigour and activity . As a man that is overladen , may be ready to faint and sink , till he be relieved of his burthen ; and then , he can run away with a cheerful vivacity . So that this decrepit condition of our decayed natures cannot justly prejudice our belief , that we shall be erected again , into a state of life and action in aereal bodies , after this congruity is expired . But if all alike live in bodies of air in the next condition , * where is then the difference between the just and the wicked , in state , place and body ? For the just we have said already ; that some of them are reinstated in their pristine happiness and felicity ; and others are in a middle state , within the confines of the Air , perfecting the inchoations of a better life , which commenc'd in this : As for the state and place of those that have lived in a continual course of sensuality and forgetfulness of God ; I come now to declare what we may fancy of it , by the help of natural light , and the conduct of Philosophy . And in order to this discovery I must premise somewhat concerning the Earth , this Globe we live upon ; which is , that we are not to conceive it to be a full bulky mass to the center , but rather that 't is somewhat like ▪ a suckt Egg , in great part , an hollow sphere , so that what we tread upon , is but as it were , an Arch or Bridge , to divide between the upper and the lower regions : Not that this ▪ inward hollowness is a meer void capacity , for there are no such chasms in nature , but doubtless replenisht it is with some fluid bodies or other , and it may be a kind of air , fire and water : Now this Hypothesis will help us easily to imagin how the earth may move , notwithstanding the pretended indisposition of its Bulk , and on that account I believe it will be somewhat the more acceptable with the free and ingenious . Those that understand the Cartesian Philosophy , will readily admit the Hypothesis , at least as much of it as I shall have need of : But for others , I have little hopes of perswading them to any thing , and therefore I 'le spare my labour of going about to prove what they are either uncapable of , or at first dash judge ridiculous : And it may be most will grant as much as is requisite for my purpose , which is , That there are huge vast cavities within the body of the Earth ; and it were as needless , as presumptuous , for me to go about to determinemore . Only I shall mention a probability , that this gross crust which we call earth , is not of so vast a profundity as is supposed , and so come more press to my business . 'T is an ordinary observation among them that are imployed in Mines and subterraneous vaults of any depth , that heavy bodies lose much of their gravity in those hollow caverns : So that what the strength of several men cannot stir above ground , is easily moved by the single force of one under it : Now to improve this experiment , 't is very likely that gravity proceeds from a kind of magnetism and attractive vertue in the earth , which is by so much the more strong and vigorous , by how much more of the attrahent contributes to the action , and proportionably weaker , where less of the magnetick Element exerts its operation ; so that supposing the solid earth , to reach but to a certain , and that not very great distance from the surface , and 't is obvious this way to give an account of the Phaenomenon . * For according to this Hypothesis the gravity of those bodies is less , because the quantity of the earth that draws them is so ; whereas were it of the same nature and solidity to the center , this diminution of its bulk , and consequently vertue would not be at all considerable , nor in the least sensible : Now though there are other causes pretended for this effect , yet there is none so likely , and easie a solution as this , though I know it also is obnoxious to exceptions , which I cannot now stand to meddle with ; all that I would have , is , that 't is a probability , * and the mention of the fountains of the great deep in the sacred History , as also the flaming Vulcano's and smoaking mountains that all relations speak of , are others . * Now I intend not that after a certain distance all is fluid matter to the center . For the Cartesian Hypothesis distributes the subterranean space into distinct regions of divers matter , which are divided from each other by as solid walls , as is the open air from the inferiour Atmosphere : Therefore I suppose only that under this thick outside , there is next a vast and large region of fluid matter , * which for the most part very likely is a gross and fetid kind of air , as also considerable proportions of fire and water , under all which , there may be other solid floors , that may incompass and cover more vaults , and vast hollows , the contents of which 't were vanity to go about to determine ; only 't is very likely , that as the admirable Philosophy of Des Cartes supposeth , * the lowest and central Regions may be filled with flame and aether , which suppositions , though they may seem to some to be but the groundless excursions of busie imaginations ; yet those that know the French Philosophy , and see there the Reasons of them , will be more candid in their censures , and not so severe to those not ill-framed conjectures . Now then being thus provided , I return again to prosecute my main intendment ; Wherefore 't is very probable , that the wicked and degenerate part of mankind , * are after death committed to those squalid subterraneous habitations ; in which dark prisons , they do severe penance for their past impieties , and have their senses , which upon earth they did so fondly indulge , and took such care to gratifie , now persecuted with darkness , stench , and horror . Thus doth the divine justice triumph in punishing those vile Apostates suitably to their delinquencies . Now if those vicious souls are not carried down to the infernal caverns by the meer congruity of their natures , as is not so easie to imagine ; we may then reasonably conceive , * that they are driven into those dungeons by the invisible Ministers of Justice , that manage the affairs of the world by Axiom 3. For those pure Spirits doubtless have a deep sense of what is just , and for the good of the universe ; and therefore will not let those inexcusable wretches to escape their deserved castigations ; or permit them to reside among the good , lest they should infect and poyson the better world , by their examples . Wherefore , I say , they are disposed of into those black under-Abysses , where they are suited with company like themselves , and match't unto bodies as impure , as are their depraved inclinations . Not that they are all in the same place , and under the like torments ; but are variously distributed according to the merits of their natures and actions ; some only into the upper prisons , * others to the Dungeon : And some to the most intolerable Hell , the Abyss of fire . Thus doth a just Nemesis visit all the quarters of the Vniverse . Now those miserable prisoners cannot escape from the places of their confinement ; for 't is very likely that those watchful spirits that were instrumental in committing them , * have a strict and careful eye upon them to keep them within the confines of their goal , that they rove not out into the regions of light and liberty , yea , 't is probable that the bodies they have contracted in those squalid mansions , may by a kind of fatal magnetisme be chained down to this their proper element . Or , they having now a congruity only to such fetid vehicles , may be no more able to abide the clear and lightsome Air ; than the Bat or Owl are able to bear the Suns noon-day beams ; or , the fish to live in these thinner Regions . This may be the reason of the unfrequency of their appearance ; and that they most commonly get them away at the approach of light . Besides all this , some there are who suppose that there is a kind of polity among themselves , which may * under severe penalties , prohibit all unlicensed excursions into the upper world ; though I confess this seems nor so probable , and we stand in no need of the supposition . For though the laws of their natures should not detain them within their proper residences ; yet the care and oversight of those watchful Spirits , who first committed them , will do it effectually . And very oft when they do appear , they signifie that they are under restraint , and come not abroad , but by permission ; as by several credible Stories I could make good : But for brevity I omit them . Now though I intend not this Hypothesis , either for a discovery of infallible truth , or declarement of mine own opinions , yet I cannot forbear to note the strange coincidence that there is between Scripture expressions in this matter , some main stroaks of the Orthodox Doctrine , and this Philosophical conjecture of the state and place of the wicked . 'T is represented in the Divine Oracles as a deep pit , a prison , a place of darkness , fire , and brimstone ; and the going thither , is named a descent . All which most appositely agree with the representation we have made ; And the usual Periphrasis of Hell torments , fire , and brimstone , is wonderfully applicable to the place we have been describing ; since it abounds with fuliginous flames , and sulphureous stench and vapours ; And , as we have conjectur'd , the lowest cavity , is nothing else but a vault of ●●re . For the other expressions mentioned , every one can make the application . So that when a man considers this , he will almost be tempted to think , that the inspired writers had some such thing in their fancies . And we are not to run to tropes and figures for the interpretation of plain and literal descriptions ; except some weighty reason force us to such a Refuge . Moreover Hell is believed among the Orthodox to have degrees of torments , to be a place of uncomfortable horror , and to stand at the greatest distance from the seat and habitation of the blessed . All which , and more that I could reckon up , cannot more clearly be made out and explained , than they are in this Hypothesis . Thus then we see the irreclaimably wicked lodg'd in a place and condition very wretched and calamitous . If any of them should be taught by their miseries to renounce and forsake their impieties ; or should have any dispositions to vertue and divine love re-inkindled in them ; meer Philosophy would conclude , that in time they might then be delivered from their sad durance ; But we know what Theology hath determined . And indeed those brutish Apostates are so fixt and rooted in their sensual and rebellious propensions , that those who are not yet as far distant from their Maker as they can be , are still verging downwards ; And possibly being quite void of the divine grace , and any considerable exercises of reason and conscience , they may never stop till they have run through all the infernal stages , and are arriv'd to the extremest degree of misery , that as yet any are obnoxious to . Wherefore the earth and all the infernal Regions being thus monstrously depraved ; 't is time for the Divine Justice to shew some remarkable and more than ordinary severity upon those remorseless Rebels ; and his goodness is as ready to deliver the virtuous from this stage of wretchedness and impiety . When therefore those have compleated the number of their iniquities , and these are sit for the mercy of so great a deliverance ; then shall the great decree for judgment be executed ; which though it cannot be expected that meer Philosophy should give an unerring and punctual account of , yet we shall follow this light as far as it will lead us ; not intrenching upon the sacred rights of Divinity , nor yet baulking what the ancient Eastern Cabbala , assisted by later discoveries into nature , will dictate ; But sincerely following the Hypothesis , we shall leave all its errours and misguidances to be corrected by the more sacred Canons . So that where we shall discern the wisdom of the World to have misdirected the most knowing and sedulous inquirers , we may duly acknowledge the great benefit of that light which we have received to guide us in matters of such vast and concerning speculation , The Conflagration of the Earth . THerefore at length , when the time preappointed by the divine wisdom for this execution , is come ; * The internal , central fire shall have got such strength and irresistible vigour , that it shall easily melt and dissolve that fence that hath all this while inclosed it ; And all those other smaller fires , which are lodged in several parts of the lower Regions joyning themselves with this mighty flame , shall prey upon what ever is combustible , and so rage first within the bowels of the earth , beginning the tragick execution upon those damned spirits that are there confined ; these having been reserved in the chains of darkness to the judgment of this great day ; and now shall their hell and misery be compleated , and they receive the full reward of their impieties , which doubtless will be the most intolerable and severe torment that can be imagined , these fierce and merciless flames sticking close to , yea , piercing through and through their bodies , which can remove no where to avoid this fiery over-spreading vengeance . And now the subterranean vaults being thus all on fire , it cannot be long ere this prevailing cumbustion take hold of the upper regions , wherefore at last with irresistible violence it breaks forth upon these also : So that the great pyre is now kindled , smoak , fire , darkness , horror and confusion , cover the face of all things . Wherefore the miserable inhabitants of the earth and inferiour air , will be seized on by the devouring Element , and suffer in that fire that was reserved for the perdition of ungodly men . But shall the righteous perish with the wicked ? And shall not the Judge of all the earth do right ? Will not the sincere and vertuous both in the Earth and Air be secured from this sad fate ? And how can their deliverance be effected ? Doubtless Providence that in all things else hath been righteous and equal , will not fail in this last scene ; but provision will be made for their recovery from this vengeance that hath taken hold of the wicked . But all natural causes failing here , since their bodies are not pure enough to waft them up the quiet regions of the un infested aether ; and the higher congruity of life , being yet but imperfectly inchoated ; they would be detained prisoners here below by the chains of their unhappy natures , were there not some extraordinary interposure for their rescue and inlargement ; wherefore when we contemplate the infinite fertility of the divine goodness , we cannot think , that he will let those seeds of piety and vertue , which himself hath sown and given some increase to , to come to nought ; or the honest possessors of them , fatally to miscarry : But that he will imploy his power for the compleating what he hath begun , and the deliverance of those , who have relyed upon his mercies . But for the particular way and method how this great transaction will be accomplisht , Philosophy cannot determine it . Happy therefore are we , who have the discoveries of a more certain Light , which doth not only secure us of the thing , but acquaints us with the way and means , that the Divine Wisdom hath resolv'd on , for the delivery of the righteous . So that hereby we are assured that our ever blessed Redeemer shall appear in the clouds before this fiery Fate shall have quite taken hold of the Earth , and its condemned inhabitants . The Glory of his appearance with his Coelestial Legions , shall raise such strong love , joy , and triumph in his now passionately enamoured expectants , as shall again enkindle that high and potent principle , the Spirit , which being throughly awakened and excited , will melt the grossest consistence into liquid Aether , so that our bodies being thus turned into the purest flame , we shall ascend in those fiery Chariots with our Glorious Redeemer , and his illustrious and blessed Attendants to the Coelestial habitations . This is the Resurrection of the just , and the Recovery of our antient blessedness . Thus have some represented this great transaction ; But I dare warrant nothing in this matter beyond the declarations of the Sacred Scriptures ; therefore to proceed in our Philosophical conjectures , However the good shall be delivered , be sure the wicked shall be made a prey to the Scorching Element , which now rageth every where , and suffer the Judgment threatned . But yet the most degenerate part of Mankind ( if we consult meer Reason and the Antient Eastern Cabbala ) who are detained Prisoners in the now inflamed Atmosphere , shall not for ever be abandon'd to misery and ruin . For they are still pretended to be under the eye and tender care of that Almighty goodness , that made and preserveth all things , that punisheth not out of malice or revenge , and therefore will not pursue them to their utter undoing for ever : But hath set bounds to their destruction , and in infinite Wisdom hath so ordered the matter that none of his Creatures shall be lost eternally , or indure such an endless misery , than which not Being it self were more eligible . Wherefore those curious contemplators phancy , that the unsupportable pain and anguish which hath long stuck to those miserable creatures , will at length so consume and destroy that insensible pleasure and congruity that unites Soul and Body , that the thus miserably cruciated Spirit must needs quit it's unfit habitation ; and there being no other body within its reach that is capable of a vital union , according to the tenor of this Hypothesis , it must become senseless and unactive by Axiom , 4. And so be buried in a state of silence and inertness . At length when these greedy flames shall have devoured what ever was combustible , and converted into a smoak and vapour all grosser concretions , that great orb of fire that the Cartesian Philosophy supposeth to constitute the center of this Globe , shall perfectly have recovered its pristine nature , * and so following the Laws of its proper motion , shall fly away out of this vortex , and become a wandring Comet , till it settle in some other . But if the next Conflagration reach not so low as the inmost regions of the Earth , * so that the central fire remains unconcern'd , and unimploy'd in this combustion , this Globe will then retain its wonted place among the Planets . And that so it may happen , is not improbable , since there is plenty enough both of fiery principles and materials in those Regions that are nearer to the surface , to set the Earth into a Lightsome flame , and to do all that execution that we have spoken of . Some conceive therefore , that the conflagration will not be so deep and universal as this opinion supposeth it ; But that it may take beginning from a less distance , and spend it self upwards . And to this purpose they represent the sequel of their Hypothesis . The General Restitution . THose thick and clammy vapours which erstwhile ascended in such vast measures , and had fill'd the vault of Heaven with smoak and darkness , must at length obey the Laws of their nature and gravity , and so descend again in abundant showres , and mingle with the subsiding ashes , which will constitute a mudd vegetative and fertile . For those warm and benign beams , that now again begin to visit the desolate Earth , will excite those seminal principles into action , which the Divine Wisdom and goodness hath mingled with all things . Wherefore they operating according to their natures , and the dispositions which they find in the restored matter , will shoot forth in all sorts of flowers , herbs , and trees ; making the whole Earth a Garden of delight and pleasure ; And erecting all the Phaenomena proper to this Element . By this time the Air will be grown vital again and far more pure and pleasant , than before the fiery purgation . Wherefore they conceive , that the disbodyed Souls shall return from their unactive and silent recess , and be joyned again to bodies of purified and duly prepared Air. For their radical aptitude to matter still remained , though they fell asleep for want of bodies of fit temper to unite with . This is the summ of the Hypothesis as it is represented by the profoundly Learned Dr. H. More , with a copious and pompous eloquence . Now supposing such a recess of any Souls into a state of inactivity , such a Restitution of them to life and action is very reasonable ; since it is much better for them to live and operate again , than to be useless in the universe , and as it were nothing for ever . And we have seen above , that the Divine goodness doth always what is best , and his wisdom is not so shallow as to make his Creatures so as that he should be fain to banish them into a state that is next to non-entity , there to remain through all duration . Thus then will those lately tormented Souls , having smarted for their past iniquities , be recovered both from their state of wretchedness and insensibility ; and by the unspeakable benignity of their Maker , placed once more in such conditions , wherein by their own endeavours , and the divine assistance they may amend what was formerly amiss in them , and pursue any good Resolutions that they took while under the lash of the fiery tortures ; Which those that do , when their good inclinations are perfected , and the Divine Life again enkindled , they shall in due time re-ascend the Thrones they so unhappily fell from , and be circled about with unexpressible felicity . But those that for all this , follow the same ways of sensuality and rebellion against their merciful deliverer , they shall be sure to be met with by the same methods of punishment ; and at length be as miserable as ever . Thus we see the Air will be re-peopled after the conflagration : but how the Earth will so soon be restored to Inhabitants , is a matter of some difficulty to determine , since it useth to be furnisht from the Aereal regions , which now will have none left that are fit to plant it . For the good were delivered thence before the conflagration : And those that are newly come from under the ●iery lash and latter state of silence , are in a hopeful way of recovery ; At least , their aereal congruity cannot be so soon expired , as to fit them for an early return to their terrestrial prisons . Wherefore to help our selves in this rencounter , we must remember , that there are continually multitudes of souls in a state of inactivity , for want of suitable bodies to unite with , there being more that dye to the aery state , than are born into this terrestrial . In this condition were myriads , when the general Fever seiz'd this great destemper'd body ; who therefore were unconcern'd in the conflagration , and are now as ready to return into life and action upon the Earth's happy restauration , as if no such thing had hapned . Wherefore they will not fail to descend into fitly prepared matter , and to exercise all the functions proper to this condition . Nor will they alone be inhabitants of the Earth . For all the variety of other Animals , shall ●●ve and act upon this stage with them ; all sorts of souls insinuating themselves into those bodies , which are ●it for their respective natures . Thus then supposing habitable congruous bodies , there is no doubt , but there will be humane Souls to actuate and inform them ; but all the difficulty is to conceive how the matter shall be prepared . For who shall be the common Seeds-man of succeeding Humanity , when all mankind is swept away by the fiery deluge ? And to take Sanctuary in a Miracle is unphilosophical and desperate . I think therefore , it is not improbable ( I mean according to the duct of this Hypothesis ) but that in this renewed youth , of the so lately calcined and purified Earth , there may be some pure efflorescences of balmy matter , not to be found now in its exhausted and decrepit Age , that may be proper vehicles of life , into which souls may descend without further preparation ; And so orderly shape and form them , as we see to this day several sorts of other creatures do , without the help of generation . For doubtless there will be great plenty of unctuous spirituous matter , when the most inward and recondite spirits of all things , shall be dislodg'd from their old close residences , and scatter'd into the Air ; where they will at length , when the fierce agitation of the fire is over , gather in considerable proportious of tenuious vapours ; which at length descending in a crystalline liquor , and mingling with the finest parts of the newly modified Earth , will doubtless compose as genital a matter as any can be prepared in the bodies of Animals . And the calm and wholesome Air which now is duly purged from its noxious reeks and vapours , and abounds with their saline spirituous humidity , will questionless be very propitious to those tender inchoations of life ; and by the help of the Sun 's favourable and gentle beams , supply them with all necessary materials . Nor need we puzzle our selves to phancy , how those Terrae Filii , those young sons of the Earth will be fortified against the injuries of weather , or be able to provide for themselves in their first and tender infancy ; since doubtless , if the supposition be admitted , * those immediate births of unassisted nature will not be so tender and helpless as we , into whose very constitutions delicacy and effeminateness is now twisted . For those masculine productions which were always exposed to the open Air , and not cloyster'd up as we , will feel no more incommodity from it , than the young fry of fishes do from the coldness of the water they are spawn'd in . And even now much of our tenderness and delicacy is not natural but contracted . For poor Children will indure that hardship that would quickly dispatch those that have had a more careful and officious nurture . And without question we should do many things for self-preservation and provision , which now we yield no signs of ; had not custom prevented the endeavours of nature , and made it expect assistance . For the Indian Infants will swim currently , when assoon as they are born , they are thrown into the water . And nature put to her shifts , will do many things more than we can suspect her able for the performance of ; which consider'd , 't is not hard to apprehend , but that those Infant Aborigines are of a very different temper and condition from the weak products of now decayed nature ; having questionless , more pure and serviceable bodies , senses and other faculties more active and vigorous , and nature better exercised ; so that they may by a like sense to that which carries all creatures to their proper food , pursue and take hold of that nutriment which the free and willing Earth now offer'd to their mouths ; till being advantaged by Age and growth , they can move about to make their choice . * But all this is but the frolick exercise of my pen chusing a Paradox ; And 't is time to give over the pursuit . To make an end then , we see that after the Conflagration the earth will be inhabited again , and all things proceed much-what in like manner as before . But whether the Catastrophe of this shall be like the former or no , I think is not to be determined . For as one world hath perish't by water , and this present shall by fire , 't is possible the next period may be by the Extinction of the Sun. But I am come to the end of the line , and shall not go beyond this present Stage of Providence , or wander into an Abysse of uncertainties , where there is neither Sun nor Star to guide my notions . Now of all that hath been represented of this Hypothesis , there is nothing that seems more extravagant and Romantick than those notions that come under the two last Generals ; And yet so it falls out , that the main matters contained under them , one would think to have a strange consonancy with some expressions in the Sacred Oracles . For clear it is from the divine Volume , that the wicked and the Devils themselves are reserved to a further and more severe Judgment than yet afflicteth them ; It is as plainly declared to be a vengeance of fire that abides them , as a compleatment of their torments : And that the Earth shall be burnt , is as explicitely affirmed , as any thing can be spoken . Now if we put all these together , they look like a probability , that the conflagration of the Earth shall consummate the Hell of the wicked . And * those other expressions of Death , Destruction , Perdition of the ungodly , and the like , seem to show a favourable regard to the State of silence and inactivity . Nor is there less appearing countenance given to the Hypothesis of Restitution , * in those passages which predict New Heavens and a New Earth , and seem to intimate only a change of the present . And yet I would have no body be so credulous as to be taken with little appearances , nor do I mention these with an intent that they should with full consent be delivered to intend the asserting any such Doctrines ; But that there is shew enough both in Reason and Scripture for these Opinions to give an occasion for an Hypothesis , and therefore that they are not meer arbitrary and idle imaginations . Now whatever becomes of this particular draught of the Souls several conditions of life and action , * the main Opinion of Prae-existence is not at all concerned . This Scheme is only to shew , that natural and imperfect Reason can frame an Intelligible Idea of it ; And therefore questionless the Divine Wisdom could form and order it , either so , or with infinitely more accuracy and exactness . How it was with us therefore of Old , I know not ; But yet that we may have been , and acted before we descended hither , I think is very probable . And I see no reason but why Praeexistence may be admitted without altering any thing considerable of the ordinary Systeme of Theology . But I shut up with that modest conclusion of the Great Des Cartes : That although these matters seem hardly otherwise intelligible than as I have here explained them : Yet nevertheless remembring I am not infallible , I assert nothing ; * but submit all I have written to the Authority of the Church of England , and to the matured judgments of graver and wiser men ; Earnestly desiring that nothing else may be entertained with credit by any persons , but what is able to win it by the force of evident and victorious reason . Des Cartes Princ. Philos . lib. 4. ss . CVII . FINIS . A DISCOURSE OF TRUTH . BY THE Reverend Doctor RUST , Late LORD BISHOP of DROMORE in IRELAND . LONDON , Printed for J. Collins , and S. Louns over against Exeter Exchange in the Strand , 1682. A LETTER Concerning the Subject and the Author . SIR , I Have now perused , and returned the Manuscript you sent me ; it had contracted many and great Errours in the Transcription , which I have corrected : I was enabled to do it by a written Copy of the same Discourse , which I have had divers years in my Hands . The Subject is of great and weighty importance , and the Acknowledgment of the Truths here asserted and made good , will lay a Foundation for right conceptions in the Doctrines that concern the Decrees of God. For the first Errour , which is the ground of the rest , is , That things are good and just , because God Wills them so to be ; and if that be granted , we are disabled from using the arguments taken from natural Notions , and the Attributes and Perfections of the Divine Nature , against the Blackest and most Blasphemous Opinions that ever were entertained concerning Gods proceedings with the Sons of Men. If there be no settled Good and Evil , Immutable and Independent on any Will or Vnderstanding , then God may have made his reasonable Creatures on purpose to damn them for ever . He may have absolutely decreed that they should sin , that he may damn them justly ; He may most solemnly and earnestly prohibit Sin by his Laws , and declare great displeasure against it ; and yet by his ineluctable Decrees force men to all the sin that is committed in the World : He may vehemently protest his unfeigned desire of their Life and Happiness , and at the same time secretly resolve their Eternal Destruction ; He may make it his Glory and Pleasure to triumph eternally in the torments of poor Worms , which himself hath by his unalterable and irresistible Will made miserable ; yea , ( as the discourse instanceth ) he may after his Decrees concerning the Salvation of the Elect , after the death of his Son for them , and the mission of his Spirit to them , and after all the promises he hath made to assure them ; thrust them also at last into the dreadful Regions of Death and Woe ; I say if there be no immutable respects in things , but Just and Vnjust , Honourable and Dishonourable , Good and Cruel , Faithful and Deceitful , are respects made by meer arbitrarious Will , it will be in vain to dispute from Them against any such dismal Opinions : yea it will be great folly to argue for the Simplicity of the Divine Nature against the vile conceits of the old Anthropomorphites , and the Blasphemies of the present Muggletonians , of God's having a Corporal shape , Parts and Members , if there be no necessary Independent Connexion , betwixt Immensity , Spirituality and Perfection . But this being established , that there are immutable respects in things , and that such and such are Perfections , and their contrary , Defects and imperfections ; hence it will follow , that it is impossible the forementioned Doctrines can be true concerning God , who cannot lye , cannot deny himself : viz. He being Absolute and Infinite Perfection , cannot act any thing that is Evil or imperfect ; But all the expressions in Scripture , that at first sight look towards such a sense , must be interpreted by the general Analogy and course of them , which declares his Infinite , Immutable Excellencies , and these Notions of himself , which he hath written on the Souls of Men. So that the Subject of this little Discourse , is of vast Moment , and the truth asserted in it , is , I think , confirmed with an irresistible Strength and force of Reasoning ; and not to be convinced by it , will argue either great weakness of Vnderstanding , in not perceiving consequences that are so close and plain ; or great obstinacy of Will , in being shut up by prejudices , and preconceiv'd Opinions against Light that is so clear and manifest . The Author was a Person with whom I had the Honour and Happiness of a very particular acquaintance ; a man he was of a clear Mind , a deep Judgment and searching Wit : greatly learned in all the best sorts of Knowledge , old and new , a thoughtful and diligent Enquirer , of a free Vnderstanding , and vast Capacity , joyn'd with singular Modesty , and unusual Sweetness of Temper , which made him the Darling of all that knew him : He was a person of great Piety and Generosity ; a hearty Lover of God and Men : An excellent Preacher , a wise Governour , a profound Philosopher , a quick , forcible , and close Reasoner , and above all , a true and exemplary Christian . In short , he was one who had all the Qualifications of a Primitive Bishop , and of an extraordinary Man. This I say not out of kindness to my Friend , but out of Justice to a Person of whom no Commendation can be extravagant . He was bred in Cambridge , and Fellow of Christ's Colledge , where he lived in great Esteem and Reputation for his eminent Learning and Vertues ; he was one of the first that overcame the prejudices of the Education of the late unhappy Times , in that Vniversity , and was very Instrumental to enlarge others . He had too great a Soul for the trifles of that Age , and saw early the nakedness of Phrases and Phancies ; He out-grew the pretended O●thodoxy of those days , and addicted himself to the Primitive Learning and Theology , in which he even then became a great Master . After the return of the Government , the excellent Bishop Taylor , foreseeing the vacancy in the Deanery of Connor , sent to Cambridge , for some Learned and Ingenious Man , who might be fit for that Dignity . The motion was made to Dr. Rust , which corresponding with the great Inclination he had to be conversant with that incomparable Person , he gladly accepted of it , and hastn'd into Ireland , where he langed at Dublin about August 1661. He was received with much Respect and Kindness by that great and good Bishop , who knew how to value such Jewels ; and preferr'd to the Deanery as soon as it was void , which was shortly after . He continued in that Preferment during the Bishops Life , always dearly lov'd , and even admir'd by him . At his Death ( that sad stroke to all the Lovers of Religion and Learning ) he was chosen for the last solemn Office to his Deceased Father and Friend ; and he Preach't such a Funeral Sermon as became that extraordinary Person and himself . It hath been since published , and I suppose you may have seen it , upon the lamented Death of Bishop Taylor , which hapned August 13th . 1667. The Bishopricks were divided ; Dr. Boyle Dean of Cork , was nominated Bishop of Downe and Connor ; and Dr. Rust Dean of Connor , Bishop of Dromore ; he lived in the Deanery about six years , in the Bishoprick but three ; for in December 1670 , he dyed of a Fever ( in the prime of his years ) to the unspeakable grief of all that knew his Worth , and especially of such of them as had been blest by his Friendship , and most sweet and indearing Conversation . He was buried in the Quire of his own Cathedral Church of Dromore , in a Vault made for his Predecessour Bishop Taylor , whose Sacred Dust is deposited also there : and what Dormitory hath two such Tenants ? This is the best account I can give you of the Work and the Author : and by it you may perceive his Memory deserves to live , and this product of him : but there is so much reverence due to the Manes of so venerable a Person , that nothing should be hastily published under his honour'd name . I know , had he designed this Exercitation for the Publick , he would have made it much more compleat and exact than we now have it ; but as it is , the Discourse is weighty , and substantial , and may be of great use . As it goes about now in written Copies ▪ it , is ( I perceive ) exceedingly depraved ▪ and in danger of being still worse abused ; The Publication would preserve it from further corruptions . However I dare not advise any thing in it , but this , that you take the judgment of that Reverend Doctor you mention ( the deceased Authors Friend and mine , ) and act according as he shall direct . I am , Your real Friend , Jos . Glanvil . A DISCOURSE OF TRUTH . SECT . I. That Truth is twofold ; In the Object , and in the Subject . That in the Object what it is ; And that it is antecedent to and independent of any Will or Vnderstanding whatever . TRUTH is of aequivocal signification , and therefore cannot be defined before it be distinguish't . It is twofold ; Truth in things , which you may call Truth in the Object : and Truth in the Vnderstanding , which is Truth in the Subject . By the first I mean nothing else but that Things necessarily are what they are : And that there are necessary mutual respects and relations of Things one unto another . Now that things are what they are , and that there are mutual Respects and Relations eternal , and immutable , and in order of Nature * antecedent to any Understanding either created or uncreated , is a thing very plain and evident ; For it 's clearer than the Meridian Light , that such Propositions as these , Homo est animal rationale , Triangulum est quod habet tres angulos , are not arbitrarious dependencies upon the Will , Decree , or Understanding of God , but are necessary and eternal Truths ; and wherein 't is as impossible to divide the Subject , and what is spoken of it , as it is for a thing not to be what it is , which is no less than a Contradiction ; And as indispensible are the mutual respects and relations of things both in Speculatives and Morals . SECT . II. The necessity of there being certain Arguments , Means and Objects for certain Conclusions , Ends and Faculties ; and that every thing will not suit every thing . FOR can it be imagin'd that every Argument can be made a proportioned Medium to prove every Conclusion ? * that any thing may be a suitable means to any end ? that any Object may be conformable to any Faculty ? Can Omnipotence it self make these Propositions , That twice two are four , or that Parallels cannot intersect , clear and convincing Arguments to prove these grand Truths , That Christ came into the World to dye for Sinners , and is now exalted as a Prince and a Saviour at the Right Hand of God ? * Is it possible that there should be such a kind of Geometry , wherein any problemes should be demonstrated by any Principles ; quidlibet ex quolibet ; as that a Quadrangle is that which is comprehended of four right Lines : * Therefore the three Angles of a Triangle are equal to two right ones ? SECT . III. An Instance or two of gross and horrid Absurdities , consequent to the denying the mutual respects and relations of things to be eternal and indispensible . CAN the infinite Wisdom it self make the damning of all the Innocent and the unspotted Angels in Heaven a proportionate means to declare and manifest the unmeasureableness of his Grace and Love , and goodness towards them ? Can Lying , Swearing , Envy , Malice , nay Hatred of God and Goodness it self , be made the most acceptable Service of God , and the readiest way to a mans Happiness ? And yet all these must be true , and infinitely more such contradiction● than we can possibly imagin , if the mutual respects and relations of things be not eternal and indispensible : which that they are , I shall endeavour to prove . SECT . IV. The Entrance into the first part of the Discourse , which is of Truth in the Object . That the Divine Understanding does not make the Respects and Relations of its Objects , but finds them or observes them . First , we must premise that * Divine Vnderstanding cannot be the Fountain of the Truth of things ; * nor the Foundation of the references of one to another . For it is against the nature of all Understanding , to make its Objects . * It is the nature of Understanding , ut moveatur , illuminetur , formetur , &c. Of its Object , ut moveat , illuminet , formet . Intellectus in actu primo hath it self unto its object , as the Eye unto the Sun ; it is irradiated , inlightned and actuated by it : And Intellectus in actu secundo , hath it self unto its Object , as the Image to that it represents ; and the perfection of Understanding consists in being actuated by , and in an adaequate Conformity to its object , according to the nature of all Idea's , Images or Representations of things . The Sum is this , * No Idea's or Representations are or make the things they represent ; all Understanding is such ; therefore no Understanding doth make the Natures , Respects and Relations of its Objects . SECT . V. That the Divine Will does not determine the References and Dependencies of things , because that would subvert his other Attributes . * IT remains then , that absolute , arbitrarious and independent Will must be the Fountain of all Truth ; and must determine the References and Dependencies of things : * which assertion would in the First place destroy the nature of God , * and rob him of all his Attributes . For then it 's impossible that there should be such a thing as Divine Wisdom and Knowledge , which is nothing else but an apprehension of common notions , and the natures and mutual respects and relations of things . For if the Nature of God be such , that his arbitrarious imagination that such and such things have such and such natures and Dependencies , doth make those things to have those Natures or Dependencies , he may as easily Unimagine that Imagination ; and then they that before had a mutual Harmony , Sympathy and Agreement with one another , shall now stand at as great a distance and opposition . And thus the Divine Understanding will be a mere Protaean Chimaera , a Casual Conflux of intellectual Atomes : Contradictions are true , if God will understand them so , and then the foundation of all Knowledge is taken away , and God may as truly be said to know nothing as every thing ; nay , * any Angel or Man may as truly be said to know all things , as God himself ; for then every thing will be alike certain , and every apprehension equally conformable to Truth . These are infallible consequences , and a thousand more as absurd as these , if contradictory Propositions may be both true : and whether they be so or no , it 's a meer casual Dependence upon the Arbitrarious pleasure of God , if there be not a necessary immutability and eternal opposition betwixt the being and the not being of the same thing , at the same time and in the same respect . Likewise all those Truths we call Common Notions , ( the Systeme and Comprehensions of which , is the very Essence of Divine Wisdom ; as the conclusions issuing from them , not by any operose dèduction , but a clear intuitive light , are the very Nature of Divine Knowledge , * if we distinguish those two Attributes in God ) I say , all these propositions of immediate and indemonstrable Truth , if these be only so , because so understood by God , and so understood by God because he pleased so to have them , and not because there is an indispensible relation of Harmony and Proportion betwixt the Terms themselves ; then it is a thing meerly casual , and at the pleasure of God to change his former apprehensions , and Idea's of those Truths , and to make their contradictories as Evident , Radical and Fundamental as themselves but even now were ; and so Divine Wisdom and Knowledge will be a various , sickle and mutable thing , a meer tumult and confusion . All these consequences infallibly flow from this certain Principle , That upon a changeable and uncertain Cause , Effects must needs have a changeable and uncertain Dependence . And there is nothing imaginable in it self , more changeable and uncertain than Will not regulated by the dictates of Reason and Understanding . SECT . VI. The avoidance of the foregoing ill consequences by making God immutable , with an Answer thereto . IF any deny these Consequences and Deductions , * because they suppose that God is mutable and changeable ; I answer , by bringing this as another absurdity , that if there be no indispensible and eternal respects of things , it will rob God of his Immutability , and unchangeableness : for if there be no necessary dependence betwixt Vnchangeablness and Perfection , what should hinder , but that if God please to think it so , it will be his perfection to be changeable ? and if Will , as such , be the only principle of his Actions , it is infallibly his Perfection to be so . For 't is the Perfection of every Being to act according to the principle of its Nature , and it is the nature of an arbitrarious Principle to act or not , to do or undo upon no account but its own will and pleasure ; to be determined , and tied up , either by it self , or from abroad , is violent and contranatural . SECT . VII . An hideous , but genuine Inference of a Pamphleteer from this principle , that absolute and Sovereign Will is the Spring and Fountain of all Gods actions . AND therefore from this principle , that absolute and Soveraign Will is the Spring and Fountain of all Gods Actions , it was rightly inferr'd by a late Pamphleteer , that God will one day damn all Mankind , Good and Bad , Believers and Unbelievers , notwithstanding all his Promises , Pretensions or Engagements to the contrary ; because this damning all mankind in despight of his Faithfulness , Justice , Mercy and Goodness will be the greatest advancement of his Soveraignty , Will and Prerogative imaginable . His words are , God hath stored up Destruction both for the perfect and the wicked , and this does wonderfully set forth his Soveraignty ; his exercising whereof is so perfect , that when he hath tied himself up fast as may be , by never so many promises , yet it should still have its scope , and be able to do what it will , when it will , as it will : Here you have this principle improved to the height . And however you may look upon this Author as some new Light , or Ignis fatuus of the times , yet I assure you in some pieces by him set forth , he is very sober and rational . SECT . VIII . That the Denial of the mutual Respects and Relations of things unto one another to be eternal and unchangeable , despoils God of that universal Rectitude of his Nature . IN the next place , to deny the mutual respects and rationes rerum to be immutable and indispensible , * will spoil God of that universal rectitude which is the greatest Perfection of his Nature : For then Justice , Faithfulness , Mercy , Goodness &c. will be but contingent and arbitrarious Issues of the Divine Will. This is a clear and undeniable Consequence . For if you say these be indispensible perfections in God , for instance , if Justice be so , then there is an eternal relation of Right and Equity betwixt every Being and the giving of it that which is its propriety ; if Faithfulness , then there is an indispensible agreement betwixt a promise and the performance of it ; if Mercy , then there is an immutable and unalterable suitableness and harmony between an indigent Creature , and pity and commiseration ; if Goodness , then there is an everlasting Proporti●n and symmetry between fulness and its overflowing and dispreading of it self , which yet is the thing denyed : * For to say they are indispensibly so , because God understands them so , seems to me extream incogitancy ; for that is against the nature of all understanding , which is but the Idea and Representation of things , and is then a true and perfect Image , when it is exactly conformed to its Object : And therefore , if things have not mutual respects and relations eternal and indispensible , then all those perfections do solely and purely depend upon absolute and independent Will , as Will ; And consequently , it was and is indifferent in it self that the contrary to these , as , Injustice , Vnfaithfulness , Cruelty , Malice , Hatred , Spite , Revenge , Fury ; and whatever goes to the constitution of Hell it self , should have been made the top and highest perfections of the Divine Nature : which is such Blasphemy as cannot well be named without horror and trembling . For instead of being a God , such a nature as this is , joyned with Omnipotency , would be a worse Devil than any is in Hell. And yet this is a necessary and infallible consequence from the denial of these mutual respects and relations of things unto one another , to be eternal and unchangeable . SECT . IX . That the Denial of the unchangeableness of the said mutual Respects and Relations of things to one another , takes away all Knowledge of God and of our own Happiness , and lays a Foundation of the most incurable Scepticism imaginable . AND as by the denial of these , the Nature of God is wholly destroyed , so in the second place , the mind of Man would have no certainty of Knowledge , or assurance of Happiness . He can never come to know there is a God , and consequently not the Will and Mind of God , which if there be no intrinsecal and indispensible respects and relations of things , must be the ground and foundation of all Knowledge ; for what means or arguments should we use to find out , or prove a Divine Nature ? It were folly and madness to sit down and consider the admirable contrivement and artifice of this great Fabrick of the Universe ; how that all natural things seem to act for some end , though themselves take no Cognizance of it : How the Sun by its motion and situation , or ( which is all one ) by being a Centre of the Earths Motion , provides Light and Heat , and Life for this inferiour World , how living Creatures bring forth a most apt composure and structure of parts and members , and with that a being endued with admirable Faculties , and yet themselves have no insight into , nor consultation about this incomparable Workmanship ; how they are furnished with Powers and Inclinations for the preservation of this Body when it is once brought into the World ; how without praevious deliberation they naturally take in that Food which without their intention or animadversion is concocted in their Ventricle , turned into Chyle , that Chyle into Bloud , that Bloud diffused through the Veins and Arteries , and therewith the several Members nourished , and decays of strength repaired ; I say , the gathering from all these ( which one would think were a very natural consequence ) that there is a wise Principle which directs all these Beings unknown to you , in their several motions , to their several ends , ( supposing the dependence and relations of things to be contingent and arbitrarious ) were a piece of folly and incogitancy ; For how can the Order of those things speak a wise and understanding Being , which have no relation or respect unto one another , but their whole agreement , suitableness and proportion is a meer casual issue of absolute and independent Will ? If any thing may be the cause of any effect , and a proportionate mean to any end , who can infer infinite Wisdom from the dependence of things and their relations unto one another ? * For we are to know that there is a God , and the Will of that God before we can know the mutual Harmony , or Disproportion of things ; and yet , if we do not know these principal respects that things have among themselves , it is impossible we should ever come to the knowledge of a God : For these are the only arguments that any Logick in the world can make use of to prove any conclusion . But suppose we should come to know that there is a God , which , as I have demonstrated , denying the necessary and immutable truth of common Notions , and the indispensible and eternal relations of things , is altogether impossible : However , let it be supposed ; yet how shall we know that these common Notions , and principles of natural instinct , which are the foundation of all Discourse and Argumentation , are certain and infallible Truths ; and that our Senses , ( which with these former Principles , we suppose this Divine Nature to have given us to converse with this outward world ) were not on purpose bestowed upon us , to befool , delude and cheat us ; if we be not first assured of the Veracity of God ? And how can we be assured of that , if we know not that Veracity is a perfection ? and how shall we know it is so , unless there be an intrinsecal relation betwixt Veracity and Perfection ? For if it be an arbitrarious respect depending upon the Will of God , there is no way possible left whereby we should come to know that it is in God at all ; And therefore we have fully as much reason to believe that all our common Notions and Principles of natural instinct , whereupon we ground all our reasonings and discourse , are meer Chimaera's to delude and abuse our faculties ; and all those Idea's , Phantasms and Apprehensions of our external senses , we imagine are occasioned in us by the pre●ence of outward objects , are meer Spectrums and Gulleries , wherewith poor mortals are befooled and cheated ; as that they are given us by the first Goodness and Truth to lead us into the Knowledge of himself and Nature . This is a clear and evident consequence , and cannot be denyed by any that doth not complain of darkness in the brightest and most Meridian Light. And here you have the foundations laid of the highest Scepticism ; for who can say he knows any thing , when he hath no basis on which he can raise any true conclusions ? SECT . X. That the denying the Eternal and immutable Respects of things frustrates all the noble Essays of the mind or understanding of man. THus you see the noble faculties of man , his Mind and Understanding , will be to no end and purpose , but for a Rack and Torture ; for what greater unhappiness or torment can there be imagined , than to have Faculties , whose Accomplishment and Perfection consists in a due conformation unto their objects , and yet to have no objects unto which they may be conformed ; to have a Soul unmeasurably breathing after the embraces of Truth and Goodness , and after a search and enquiry after one and the other , and to find at last they are but ●iery , empty and uncertain Notions , depending upon the arbitrarious determinations of boundless and independent Will ; which determinations she sees it beyond her reach ever to come to any knowledge of ? SECT . XI . That in the abovesaid denial are lad the Foundations of Rantism , Debauchery , and all Dissoluteness of Life . HEre you have likewise the true Foundations of that we call Rantism ; for if there be no distinction 'twixt Truth and Falshood , Good and Evil , in the nature of the things themselves , and we never can be assured what is the mind and pleasure of the supream and absolute Will ( because Veracity is not intrinsecally and ex natura re● , a Perfection , but only an Arbitrarious , if any Attribute in the Deity ) * then it infallibly follows , that it is all one what I do , or how I live ; and I have as much reason to believe that I am as pleasing unto God , when I give up my self unto all F●●thiness , Uncleanness and Sin ; when I swell with Pride , Envy , Hatred and Malice , &c. as when I endeavour with all my Might and Strength to purge and purifie my Soul from all pollution and de●ilement both o● Flesh and Spirit ; and when I pursue the mortification of all my ●arnal Lusts and Inclinations : And I have fully as much ground and assurance , that the one is the ready Way to Happiness , as the other . SECT . XII . That our assurance of future Happiness is quite cut off by the Denying of the Eternal and immutable respects of things . ANd this is another branch of this second Absurdity , from the denial o● the intrinfecal and eternal respects and relations of things , that a man would not have any assurance of future Happiness ; for though it be true indeed , or at least we fancy to our selves that God hath sent Jesus Christ into the world , and by him hath made very large and ample promises , that whosoever believes in him and conforms his life unto his precepts , shall be made heir of the same Inheritance and Glory which Christ is now possessed of and invested with in the Kingdom , of his Father ; yet what ground have we to believe that God does not intend only to play with and abuse our Faculties , and in conclusion to damn all those that believe and live as is above expressed ; and to take them only into the Injoyments of Heaven and H●ppiness , who have been the great Opposers of the Truth , and Gospel , and Life and Nature of Jesus Christ in the world ? For if there be no eternal and indispensible Relation of Things , then there 's no intrinsecal Evil in Deceiving and Falsifying , in the damning the Good , or saving obstinate and contumacious Sinners ( whilst such ) notwithstanding any promises or threatnings to the contrary : and if the things be in themselves indifferent , it is an unadvised Confidence to pronounce determinately on either side . Yea further , suppose we should be assured that God is Verax , and that the Scripture doth declare what is his Mind and Pleasure ; yet if there be not an intrinsecal opposition betwixt the Being and not Being of a thing at the same time , and in the same respect ; then God can make a thing that hath been done , undone ; and that whatever hath been done or spoken either by himself , or Christ , or his Prophets , or Apostles , should never be done , or spoken by him or them ; though He hath come into the world , yet that He should not be come ; though he hath made these promises , yet that they should not be made ; though God hath given us Faculties , that are capable of the enjoyment of himself , yet that he should not have given them us ; and that yet we should have no Being , nor think a thought while we fancy and speak of all these contradictions : In fine , it were impossible we should know any thing , * if the opposition of contradictory terms depend upon the arbitrarious resolves of any Being whatsoever . If any should affirm , that the terms of common Notions have an eternal and indispensible relation unto one another , and deny it of other truths , he exceedingly betrays his folly and incogitancy ; for these common Notions and principles are foundations , and radical truths upon which are built all the deductions of reason and Discourse , and with which , so far as they have any truth in them , they are inseparably united . All these consequences are plain and undeniable , and therefore I shall travel no further in the confirmation of them . SECT . XIII . Several Objections propounded , against the scope of this Discourse hitherto , from the Independency of the Divine Understanding and Will. AGainst this Discourse will be objected , that it destroys God's Independency and Self-sufficiency ; * for if there be truth antecedently to the Divine Understanding , the Divine Understanding will be a meer passive principle , acted and inlightened by something without itself , as the Eyes , by the Sun , and lesser Objects , which the Sun irradiates : and if there be mutual congruities , and dependencies of things in a moral sense , and so , that such and such means have a natural and intrinsecal tendency , or repugnance to such and such ends , then will God be determined in his actions from something without himself , * which is to take away his independency , and Self-sufficiency . The pardoning of Sin to repenting Sinners seems to be a thing very suitable to infinite Goodness and Mercy , if there be any suitableness , or agreement in things antecedently to Gods Will ; therefore in this case will God be moved from abroad , and as it were determined to an act of Grace . This will also undermine and shake many principles and opinions which are look'd upon as Fundamentals , and necessary to be believed : It will unlink and break that chain and method of Gods Decrees , which is generally believed amongst us . God's great plot , and design from all Eternity , as it is usually held forth , was to advance his Mercy and Justice in the Salvation of some , and Damnation of others ; We shall speak only of that part of Gods design , the advancement of his Justice in the Damnation of the greatest part of Mankind , as being most pertinent for the improving of the strength of the Objection against our former Discourse . SECT . XIV . A main Objection more fully insisted on , namely how well the advancement of Gods Justice in the Damnation of the greatest part of Mankind consists with the scope of this Discourse , especially it being stated as is here set down . THat God may do this , He decrees to create man , and being created , decrees that man should sin ; and because , as some say , man is a meer passive principle , not able , no not in the presence of objects , to reduce himself into action ; Or because in the moment of his creation , as others , he was impowered with an indifferency to stand or fall ; Therefore , ●est there should be a frustration of God's great des●gn ; he decrees in the next place , infallibly to determine the Will of man unto ●●n , that having sinned he might accomplish his Damnation ; and what he had first , and from all eternity in his intentions , the advancement of his Justice . Now if there be such an intrinsecal relation of things , as our former Discourse pretends unto , this Design of God will be wholly frustrated . For it may seem clear to every mans understanding , that it is not for the Honour and Advancement of Justice to determine the Will of man to sin , and then to punish him for that sin unto which he was so determined ; Whereas if God's Will , as such , be the only Rule and Principle of Actions , this will be an accommodate means ( if God so please to have it ) unto his design . The Summ is , We have seemed in our former discourse to bind and tye up God , who is an absolute and independent Being , to the petty formalities of Good and Evil , * and to fetter and imprison freedom , and liberty it self , in the fatal and immutable chains , and re●pects of things . SECT . XV. An Answer to that Objection that concerns the Understanding of God , shewing that the Divine Vnderstanding does not depend upon the natures and mutual respects of things , though they be its Objects . I Answer ▪ This objection concerns partly the Understanding of God , and partly his Will ; As for the divine understanding , the Case is thus ; There are certain Beings , or natures of things which are Logically possible ; it implyes no contradiction that they should be , although it were supposed , there were no power that could bring them into being ; which natures , or things , supposing they were in being , would have mutual relations of agreement or opposition unto one another , which would be no more distinguished from the things themselves , than Relations are from that which founds them . Now the Divine Understanding is a representation , o● comprehension of all those natures or beings thus logically , and in respect of God absolutely possible , and consequently it must needs be also a comprehension of all these Sympathies , and Antipathies , either in a natural or a moral way , which they have one unto another : for they , as I said , do necessarily , and immediately flow from the things themselves , as relations do , posito fundamento , & termino . Now the Divine understanding doth not at all depend upon these natures , or relations , though they be its Objects ; for the nature of an Object doth not consist in being motivum facultatis , as it is usually with us , whose apprehensions are awakened by their presence ; but its whole nature is sufficiently comprehended in this , that it is termination● Facultatis ; and this precisely doth not speak any dependency of the faculty upon it , especially in the divine understanding ; where this objective , terminative presence flows from the foecundity of the Divine Nature : for the things themselves are so far from having any being antecedently to the Divine Understanding ; that had not it been their exemplary pattern , and Idea , they had never been created , and being created they would lye in darkness ; ( I speak of things that have not in them a Principle of understanding , not conscious of their own natures , and that beauteous harmony they have among themselves ) were they not irradiated by the Divine Understanding , which is as it were an universal Sun that discovers and displays the natures and respects of things , and does as it were draw them up into its beams . SECT . XVI . An Answer to that Objection which concerns the Will of God , shewing , that Liberty in the Power or Principle , is no where a Perfection , where there is not an Indifferency in the things or actions about which it is conversant . TO the second part of the Objection , the strength whereof is , that * to tye up God in his actions to the reason of things , destroys his Liberty , Absoluteness , and Independency . I answer , it is no imperfection for God to be determined to Good ; It is no bondage , slavery , or contraction , to be bound up to the eternal Laws of Right and Justice : It is the greatest impotency and weakness in the world to have a power to evil , and there is nothing so diametrically opposite to the very being and nature of God. Stat pro ratione voluntas , unless it be as a redargution and check to impudent and daring Inquirers , is an account no where justifiable . The more any Being partakes of reason and understanding , the worse is the imputation of acting arbitrariously , & pro imperio . We can pardon it in Women and Children , as those from whom we do not expect that they should act upon any higher principle ; but for a man of reason and understanding , that hath the Laws of goodness and rectitude ( which are as the Laws of the Medes and Persians that cannot be altered ) engraven upon his mind , for him to cast off these golden reins , and to set up arbitrarious Will for his Rule and Guide , is a piece of intolerable rashness and presumption . This is an infallible rule , that liberty in the power or principle is no where a perfection , where there is not an indifferency in the things or actions about which it is conver●ant : And therefore it is a piece of our weakness and imbecillity , that we have nature so indetermined to what is good . These things need no proof , indeed cannot well be proved , otherwise than they prove themselves : for they are of immediate truth , and prove themselves they will , to a pure unprejudiced mind . SECT . XVII . That the Discourse hitherto does not infer any dependency of God upon any thing without himself ; But only occasions are offered to him of acting according to his own intimate nature and essence . 2. * OUR former Discourse doth not infer any dependency of God , upon any thing without himself ; for God is not excited to his actions by any forreign , or extrinsecal motives ; what he does , proceeds from the eternal immutable respects , and relations , or reasons of things , and where are these to be found , but in the eternal and divine Wisdom ? For what can infinite Wisdom be , but a steady , and immoveable comprehension of all those natures and relations ? and therefore God in his actions , does not look abroad , but only consults , ( if I may so speak ) the Idea's of his own mind . What Creatures do , is but the offering a particular case , for the reducement of a general principle into a particular action : or the presentment of an occasion for God to act according to the principles of his own nature ; when we say that God pardoneth Sin upon repentance , God is not moved to an act of Grace from any thing without himself ; for this is a Principle in the divine Wisdom , that pardon of Sin to repenting Sinners , is a thing very suitable to infinite goodness , and this Principle is a piece of the Divine Nature : Therefore when God upon a particular act of repentance puts forth a particular act of grace , it is but as it were a particular instance to the general rule , which is a portion of Divine Perfection , when 't is said , to him that hath shall be given , and he shall have abundance ; the meaning is , He that walks up unto that light , and improves that strength , that God hath already communicated unto him , shall have more abundant Incomes of light and strength from God : It doth not follow that God is moved from without to impart his Grace . For this is a branch of Divine Wisdom ; it is agreeable to the infinite goodness of God , to take notice of , and reward the sincere , though weak endeavours of his Creatures , after him ; so that what is from abroad , is but a particular occasion to those Divine Principles to exert , and put forth themselves . SECT . XVIII . The second part of the Discourse , which briefly treats of Truth in the Subject ; what it is : What in God , and what in the Creature ; And that in both it is , A Representation or Conception in the mind , conformable to the unchangeable Natures and mutual Respects of things . THus have we spoken concerning the truth of things , or Truth in the Object . It follows that we speak Concerning Truth in the power , or faculty , which we called Truth in the Subject ; which we shall dispatch in a few words . * Truth in the power , or faculty is nothing else but a conformity of its conceptions or Idea's unto the natures and relations of things , which in God we may call an actual , steady , immoveable , eternal Omniformity , as Plotinus calls the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which you have largely described by him . And this the Platonists truly call the Intellectual World , for here are the natures of all things pure , and unmix'd , purged from all those dregs , refined from all that dross and alloy which cleave unto them in their particular instances . All inferiour and sublunary things , not excluding Man himself , have their excrescences , and defects ; Exorbitances , or privations are moulded up in their very frames and constitutions . There is somewhat extraneous , heterogeneous , and preternatural in all things here below , as they exist amongst us ; but in that other world , like the most purely fined gold , they shine in their native and proper glory . Here is the first goodness , the benign Parent of the whole Creation , with his numerous off-spring , the infinite throng of Created Beings : Here is the fountain of Eternal Love , with all its streams , and rivulets : Here is the Sun of uncreated glory , surrounded with all his rayes , and beams : Here are the eternal , and indispensible Laws of right and Justice , the immediate and indemonstrable principles of Truth , and goodness : Here are steady and immoveable rules , for all cases and actions , however circumstantiated , from which the Will of God , though never so absolute , and independent , from everlasting to everlasting , shall never depart one Tittle . * Now all that Truth that is in any Created Being , is by participation and derivation from this first understanding , and fountain of intellectual light . And that truth in the power of faculty is nothing but the conformity or its conceptions , or Ideas with the natures and relations of things , is clear and evident in it self , and necessarily follows from what hath been formerly proved concerning the truth of things themselves , * antecedently to any understanding , or will ; * for things are what they are , and cannot be otherwise without a contradiction , and their mutual respects and dependences Eternal and unchangeable , as hath been already shew'd : so that the conceptions and Ideas of these natures and their relations , can be only so far true * as they conform and agree with the things themselves , and the harmony which they have one to another . FINIS . THE CONTENTS OF THE DISCOURSE of TRUTH . Sect. 1. THAT Truth is twofold ; In the Object and in the Subject . That in the Object , what it is ; And that it is antecedent to and independent of any Will or Vnderstanding whatever . p. 165 Sect. 2. The necessity of there being certain Arguments , Means and Objects for certain Conclusions , Ends and Faculties ; And that every thing will not suit every thing . p. 166 Sect. 3. An Instance or two of the gross and horrid Absurdities , consequent to the denying the mutual respects and relations of things to be eternal and indispensible . p. 167 Sect. 4. The Entrance into the first part of the Discourse , which is , of Truth in the Object : That the Divine Understanding does not make the Respects and Relations of its Objects , but finds them or observes them . p. 168 Sect. 5. That the Divine Will does not determine the References and Dependences of things , because that would subvert his other Attributes . p. 169 Sect. 6. The avoidance of the foregoing ill consequences by making God immutable , with an Answer thereto . p. 172 Sect. 7. An hideous , but genuine Inference of a Pamphleteer from this principle , That absolute and Sovereign Will is the Spring and Fountain of all Gods actions . p. 173 Sect. 8. That the Denial of the mutual Respects and Relations of things unto one another to be eternal and unchangeable , despoils God of that universal Rectitude of his Nature . p. 174 Sect. 9. That the Denial of the unchangeableness of the said mutual Respects and Relations of things to one another , takes away the Knowledge of God and of our own Happiness , and lays a foundation of the most incurable Scepticism imaginable . p. 176 Sect. 10. That the denying the Eternal and Immutable Respects of things , frustrates all the noble Essays of the mind or understanding of man. p. 180 Sect. 11. That in the abovesaid Denial are laid the Foundations of Rantism , Debauchery , and of all Dissoluteness of Life . p. 181 Sect. 12. That our Assurance of future Happiness is quite ●ut off by the denying of the Eternal and Immutable Respects of Things . p. 182 Sect. 13. Several Objections propounded , against the scope of this Discourse hitherto , from the Independency of the Divine Understanding and Will. p. 184 Sect. 14. A main Objection more fully insisted upon , namely , How well the Advancement of Gods Justice in the Damnation of the greatest part of Mankind , consists with the scope of this Discourse , especially it being so stated as is here set down . p. 186 Sect. 15. An Answer to that Objection that concerns the Understanding of God , shewing hat the Divine Vnderstanding does not depend upon the natures and mutual Respects of things , though they be its Objects . p. 187 Sect. 16. An Answer to that Objection which concerns the Will of God , shewing , That Liberty in the Power or Principle , is no where a Perfection , where there is not an Indifferency in the things or actions about which it is conversant . p. 189 Sect. 17. That the Discourse hitherto does not infer any Dependency of God upon any thing without himself ; But only occasions are offered to him of acting according to his own intimate Nature and Essence . p. 191 Sect. 18. The second part of the Discourse which briefly treats of Truth in the Subject : What it is . What in God , and what in the Creature . And that in both it is , A representation or conception in the mind conformable to the unchangeable natures and mutual Respects of things . p. 193 Annotations UPON THE Two foregoing TREATISES , LVX ORIENTALIS , OR , An Enquiry into the OPINION OF THE EASTERN SAGES Concerning the Prae-existence of Souls ; AND THE Discourse of TRUTH . Written for the more fully clearing and further confirming the main DOCTRINES in each TREATISE . By one not unexercized in these kinds of SPECULATION . LONDON : Printed for J. Collins , and S. Lounds , over against Exeter-Change in the Strand . 1682. Annotations UPON LVX ORIENTALIS . THese two Books , Lux Orientalis and the Discourse of Truth , are luckily put together by the Publisher , there being that suitableness between them , and mutual support of one another . And the Arguments they treat of being of the greatest importance that the Mind of man can entertain herself with , the consideration thereof has excited so sluggish a Genius as mine to bestow some few Annotations thereon , not very anxious or operose , but such as the places easily suggest ; and may serve either to rectifie what may seem any how oblique , or illustrate what may seem less clear , or make a supply or adde strength where there may seem any further need . In which I would not be so understood as that I had such an anxiety and fondness for the Opinions they maintain , as if all were gone if they should fail ; but that the Dogmata being more fully ; clearly , and precisely propounded , men may more safely and considerately give their Judgments thereon ; but with that modesty as to admit nothing that is contrary to the Judgment of the truly Catholick and Apostolick Church . Chap. 2. p. 4. That he made us pure and innocent , &c. This is plainly signified in the general Mosaick History of the Creation , that all that God made he saw it was good ; and it is particularly declared of Adam and Eve , that they were created or made in a state of Innocency . Pag. 4. Matter can do nothing but by motion , and what relation hath that to a moral Contagion ? We must either grant that the figures of the particles of Matter and their motion , have a power to affect the Soul united with the Body , ( and I remember Josephus somewhere speaking of Wine , says , it does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , regenerate , as it were , the Soul into another life and sense of things ) or else we must acknowledge that the parts of Matter are alterable into qualifications , that cannot be resolved into mere mechanical motion and figure ; whether they be thus altered by the vital power of the Spirit of Nature , or however it comes to pass . But that Matter has a considerable influence upon a Soul united thereto , the Author himself does copiously acknowledge in his fourth Chapter of this Book ; where he tells us , that according to the disposition of the Body , our Wits are either more quick , free , and sparkling , or more obtuse , weak , and sluggish ; and our Mind more chearful and contented , or else more morose , melancholick , or dogged , &c. Wherefore that he may appear the more consistent with himself , it is likely he understands by this Moral Contagion the very venome and malignity of vitious Inclinations , how that can be derived from Matter , especially its power consisting in mere motion and figuration of parts . The Psalmist's description is very apposite to this purpose , Psal . 58. The ungodly are froward even from their mothers womb ; as soon as they are born they go astray and speak lyes . They are as venomous as the poyson of a serpent , even like the deaf adder that stoppeth her ear . That there should be such a difference in the Nativity of some from that of others , and haply begot also of the same Parents , is no slight intimation that their difference is not from their Bodies , but their Souls ; in which there is so sudden Eruptions of vitious Inclinations which they had contracted in their former state , not repressed nor extinct in this , by reason of Adam's lapse , and his losing the Paradisiacal body in which he was created , and which should , if it had not been for his Fall , been transmitted to his Posterity ; but that being lost , the several measures of the pristine Vitiosity of humane Souls discover themselves in this life , according to the just Laws of the Divine Nemesis essentially interwoven into the nature of things . Pag. 5. How is it that those that are under continual temptations to Vice , are yet kept within the bounds of Vertue , &c. That those that are continually under temptations to Vice from their Childhood , should keep within the bounds of Vertue , and those that have perpetual outward advantages from their Childhood to be vertuous , should prove vitious notwithstanding , is not rationally resolved into their free will ; for in this they are both of them equal : and if they had been equal also in their external advantages or disadvantages , the different event might well be imputed to the freedom of their Will. But now that one , notwithstanding all the disadvantages to Vertue should prove vertuous , and the other , notwithstanding all the advantages to Vertue should prove vitious ; the reason of this certainly to the considerate will seem to lie deeper than the meer liberty of Will in man. But it can be attributed to nothing , with a more due and tender regard to the Divine Attributes , than to the pre-existent state of humane Souls , according to the Scope of the Author . Pag. 9. For still it s●●ms to be a diminutive and disparaging apprehension of the infinite and immense goodness of God , that he should detrude such excellent Creatures , &c. To enervate this reason , there is framed by an ingenious hand this Hypothesis , to vie with that of Pre-existence : That Mankind is an Order of Beings placed in a middle state between Angels and Brutes , made up of contrary Principles , viz. Matter and Spirit , indued with contrary faculties , viz. Animal and Rational , and encompassed with contrary Objects proportioned to their respective faculties , that so they may be in a capacity to exercise the Vertues proper and peculiar to their compounded and heterogeneal nature . And therefore though humane Souls be capable of subsisting by themselves , yet God has placed them in Bodies full of brutish and unreasonable Propensions , that they may be capable of exercising many choice and excellent Vertues , which otherwise could never have been at all ; such as Temperance , Sobriety , Chastity , Patience , Meekness , Equanimity , and all other Vertues that consist in the Empire of Reason over Passion and Appetite . And therefore he conceives that the creating of humane Souls , though pure and immaculate , and uniting them with such brutish Bodies , is but the constituting and continuing such a Species of Being , which is an Order betwixt Brutes and Angels ; into which latter Order , if men use their faculties of the Spiritual Principle in them well , they may ascend : Forasmuch as God has given them in their Spiritual Principle ( containing Free Will , and Reason to discern what is best ) a power and faculty of overcoming all their inordinate Appetites . This is his Hypothesis , mostwhat in his own words , and all to his own sence , as near as I could with brevity express it : And it seems so reasonable to himself , that he professes himself apt to be positive and dogmatical therein . And it might very well seem so to him , if there were a sufficient faculty in the Souls of men in this World , to command and keep in order the Passions and Appetites of their Body , and to be and do what their Reason and Conscience tells them they should be and do , and blames them for not being and doing . So that they know more by far than they find an ability in themselves to perform . Extreamly few there are , if any , but this is their condition : Whence all Philosophers ( that had any sense of Vertue and Holiness ) as well as Jews and Christians , have looked upon Man as in a lapsed state , not blaming God , but deploring the sad condition they found themselves in by some foregoing lapse or fault in Mankind . And it is strange that our own Consciences should flie in our faces for what we could never have helped . It is witty indeed which is alleadged in the behalf of this Hypothesis , viz. That the Rational part of man is able to command the lower Appetites ; because if the superiour part be not strong enough to govern the inferiour , it destroys the very being of moral Good and Evil : Forasmuch as those acts that proceed out of necessity cannot be moral , nor can the superiour Faculties be obliged to govern the inferiour , if they are not able , because nothing is obliged to impossibilities . But I answer , if inabilities come upon us by our own fault , the defects of action then are upon the former account moral , or rather immoral . And our Consciences rightly charge us with the Vitiosities of our Inclinations and Actions , even before we can mend them here , because they are the consequences of our former Guilt . Wherefore it is no wonder that there is found a flaw in a subtilty that would conclude against the universal Experience of men , who all of them , more or less , that have any sense of Morality left in them , complain that the inferiour powers of the Soul , at least for a time , were too hard for the superiour . And the whole mass of Mankind is so generally corrupt and abominable , that it would argue the wise and just God a very unequal Matcher of innocent Souls with brutish Bodies , they being universally so hugely foiled or overcome in the conflict , if he indeed were the immediate Matcher of them . For how can that be the effect of an equilibrious or sufficient Free Will and Power , that is in a manner perpetual and constant ? But there would be near as many Examples one way as the other , if the Souls of men in this state were not by some precedent lapse become unable to govern , as they ought , all in them or about them that is to be subjected to their Reason . No fine Fetches of Wit can demolish the steady and weighty structure of sound and general Experience . Pag. 9. Wherein he seeth it , ten thousand to one but that they will corrupt , &c. The Expression [ ten thousand to one ] is figurative , and signifies how hugely more like it is that the Souls would be corrupted by their Incorporation in these Animal or ▪ Brutish Bodies , than escape Corruption . And the effect makes good the Assertion : for David of old ( to say nothing of the days of Noah ) and Paul after him , declare of Mankind in general , that they are altogether become abominable ; there is none that doth good , no not one . Wherefore we see what efficacy these Bodies have , if innocent Souls be put into them by the immediate hand of God , as also the force of Custom and corrupt Education to debauch them ; and therefore how unlikely it is that God should create innocent Souls to thrust them into such ill circumstances . Pag. 10. To suppose him assistent to unlawful and unclean Coitions , by creating a Soul to animate the impure Foetus , &c. This seemed ever to those that had any sense of the Divine Purity and Sanctity , or were themselves endued with any due sensibleness and discernment of things , to be an Argument of no small weight . But how one of the more rude and unhewen Opposers of Pre-existence swaggers it out of countenance , I think it not amiss to set down for a pleasant Entertainment of the Reader . Admit , says he , that Gods watchful Providence waits upon dissolute Voluptuaries in their unmeet Conjunctions , and sends down fresh created Spirits to actuate their obscene Emissions , what is here done which is not very high and becoming God , and most congruous and proportionable to his immense Grandeur and Majesty , viz. To bear a part amongst Pimps and Bawds , and pocky Whores and Woremasters , to rise out of his Seat for them , and by a free Act of Creation of a Soul , to set his Seal of Connivance to their Villanies ; who yet is said to be of more pure Eyes than to endure to behold Wickedness . So that if he does ( as his Phrase is ) pop in a Soul in these unclean Coitions , certainly he does it winking . But he goes on : For in the first place , says he , his condescension is hereby made signal and eximious ; he is gloriously humble beyond a parallel , and by his own Example lessons us to perform the meanest works , if fit and profitable , and to be content even to drudge for the common bénefit of the World. Good God! what a Rapture has this impure Scene of Venerie put this young Theologer into , that it should thus drive him out of his little Wits and Senses , and make him speak inconsistences with such an affected Grace and lofty Eloquence ! If the act of Gods freely creating Souls , and so of assisting wretched Sinners in their foul acts of Adultery and Whoredom , be a glorious action , how is it an Abasement of him , how is it his Humiliation ? and if it be an humbling and debasing of him , how is it glorious ? The joyning of two such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are indeed without parallel . The creating of an humane Soul immortal and immaculate , and such as bears the Image of God in it , as all immaculate Souls do , is one of the most glorious actions that God can perform ; such a Creature is it , as the Schools have judged more of value than the frame of the whole visible World. But to joyn such a Creature as this to such impure corporeal matter , is furthermore a most transcendent Specimen of both his Skill and Soveraignty ; so that this is an act of further Super-exaltation of himself , not of Humiliation . What remains then to be his Humiliation , but the condescending to assist and countenance the unclean endeavours of Adulterers and Adulteresses ? Which therefore can be no Lessons to us for Humility , but a Cordial for the faint-hearted in Debauchery , and degeneracy of Life ; wherein they may plead , so instructed by this rural Theolog , that they are content to drudge for the common profit of the World. But he proceeds . And secondly , says he , hereby he elicits Good out of Evil , causing famous and heroick persons to take their Origine from base occasions ; and so converts the Lusts of sensual Varlets to nobler ends than they designed them . As if an ▪ heroick Off-spring were the genuine effect of Adultery or Fornication , and the most likely way to People the World with worthy Personages . How this raw Philosopher will make this comply with his Profession of Divinity , I know not ; whenas , it teaches us , that Marriage is honourable , but Whoremongers and Adulterers God will judge ; and that he punishes the Iniquities of the Parents on their Children . But this bold Sophist ▪ makes God adjudge the noblest Off-spring to the defiled Bed , and not to punish , but reward the Adultery or Whoredom of debauched persons , by giving them the best and bravest Children : Which the more true it could be found in experience , it would be the stronger Argument for Pre-existence ; it being incredible that God , if he created Souls on purpose , should crown Adultery and Whoredom with the choicest Off-spring . And then thirdly and lastly , says he , hereby he often detects the lewdness of Sinners , which otherwise would be smothered , &c. As if the All-wise God could find no better nor juster means than this to discover this Villany . If he be thus immediately and in an extraordinary way assistant in these Coitions , were it not as easie for him , and infinitely more decorous , to charge the Womb with some Mola or Ephemerous Monster , than to plunge an immaculato humane Soul into it ? This would as effectually discover the Villany committed , and besides prevent the charge Parishes are put to in maintaining Bastards . And now that we have thus seen what a mere nothing it is that this Strutter has pronounced with such sonorous Rhetorick , yet he is not ashamed to conclude with this Appeal to I know not what blind Judges : Now , says he , are not all these Actions and Concerns very graceful and agreeable to God ? Which words in these circumstances no man could utter , were he not of a crass , insensible , and injudicious Constitution , or else made no Conscience of speaking against his Judgment . But if he speak according to his Conscience , it is manifest he puts Sophisms upon himself , in arguing so weakly . As he does a little before in the same place , where that he may make the coming of a Soul into a base begotten Body in such a series of time and order of things as the Pre-existentiaries suppose , and Gods putting it immediately upon his creating it into such a Body , to be equally passable , he uses this slight Illustration : Imagine , saith he , God should create one Soul , and so soon as he had done , instantly pop it into a base begotten Body ; and then create another the matter of an hours space before ▪ its precipitation into such a Receptacle : which of these Actions would be the most dimin●tive of the Creators honour ? would not the difference be insensible , and the scandal , if any , the same in both ? Yet thus lies the case just betwixt the Pre-existentiaries and us . Let the Reader consider how senseless this Author is in saying the case betwixt the Pre-existentiaries and him is just thus , when they are just nothing akin : for his two Souls are both unlapsed , but one of the Pre-existentiaries lapsed , and so subjected to the Laws of Nature . In his case God acts freely , raising himself , as it were , out of his Seat to create an immaculate Soul , and put into a foul Body ; but in the other case God onely is a looker on , there is onely his Permission , not his Action . And the vast difference of time , he salves it with such a Quibble as this , as if it were nothing , because thousands of Ages ago , in respect of God and his Eternity , is not an hour before . He might as well say the difference betwixt the most glorious Angel and a Flea is nothing , because in comparison of God both are so indeed . Wherefore this Anti-Pre-existentiary is such a Trifler , that I am half ashamed that I have brought him upon the Stage . But yet I will commend his Craft , though not his Faithfulness , that he had the wit to omit the proposing of Buggery as well as of Adultery , and the endeavouring to shew how graceful and agreeable to God , how congruous and proportionate it were to his immense Grandeur and Majesty , to create a Soul on purpose ( immaculate and undefiled ) to actuate the obscene Emissions of a Brute having to do with a Woman , or of a Man having to do with a Brute : For both Women and Brutes ▪ have been thus impregnated , and brought forth humane Births , as you may see abundantly testified in Fortunius Licetus ; it would be too long to produce Instances . This Opinion of Gods creating Souls , and putting them into Bodies upon incestuous and adulterous Coitions , how exceeding absurd and unbecoming the Sanctity of the Divine Majesty it seemed to the Churches of Aethiopia , you may see in the History of Jobus Ludolphus . How intolerable therefore and execrable would this Doctrine have appeared unto them , if they had thought of the prodigious fruits of successful Buggery ? The words of Ludolfus are these : Perabsurdum esse si quis Deum astrictum dicat pro adulterinis & incestuo●is partubus animas quotidie novas creare . Hist . Aethiop . lib. 3. cap. 5. What would they then say of creating a new Soul , for the Womb of a Beast bugger'd by a Man , or of a Woman bugger'd by a Beast ! Pag. 12. Methinks that may be done at a cheaper rate , &c. How it may be done with more agreeableness to the Goodness , Wisdom , and Justice of God , has been even now hinted by me , nor need I repeat it . Pag. 13. It seems very incongruous and unhandsome , to suppose that God should create two Souls for the supply of one monstrous Body . And there is the same reason for several other Monstrosities , which you may take notice of in Fortunius Licetus , lib. 2. cap. 58. One with seven humane heads and arms , and Ox-feet ; others with Mens bodies , but with a head the one of a Goose , the other of an Elephant , &c. In which it is a strong presumption humane Souls lodged , but in several others certain . How does this consist with Gods fresh creating humane Souls pure and innocent , and putting them into Bodies ? This is by the aforesaid Anti-Pre-existentiary at first answered onely by a wide gape or yawn of Admiration . And indeed it would make any one stare and wonder how this can consist with Gods immediately and freely intermeddling with the Generation of Men , as he did at first in the Creation . For out of his holy hands all things come clean and neat . Many little efforts he makes afterwards to salve this difficulty of Monsters , but yet in his own judgment the surest is the last ; That God did purposely tye fresh created Souls to these monstroûs shapes , that they whose Souls sped better , might humbly thank him . Which is as wisely argued , as if one should first with himself take it for granted that God determines some men to monstrous Debaucheries and Impieties , and then fancy this the use of it , that the Spectators of them may with better pretence than the Pharisee , cry out , Lord , we thank thee that we are not as these men are . There is nothing permitted by God , but it has its use some way or other ; and therefore it cannot be concluded , because that an Event has this or that use , therefore God by his immediate and free Omnipotence effected it . A Pre-existentiary easily discerns that these Monstrosities plainly imply that God does not create Souls still for every humane Coition , but that having pre-existed , they are left to the great Laws of the Vniverse and Spirit of Nature ; but yet dares not conclude that God by his free Omnipotence determines those monstrous Births , as serviceable as they seem for the evincing so noble a Theory . Pag. 15. That God on the seventh day rested from all his works . This one would think were an Argument clear enough that he creates nothing since the celebration of the first seventh days rest . For if all his works are rested from , then the creation of Souls ( which is a work , nay a Master-piece amongst his works scarce inferiour to any ) is rested from also . But the above-mentioned Opposer of Pre-existence is not at a loss for an Answer ; ( for his Answers being slight , are cheap and easie to come by : ) He says therefore , That this supposeth onely that after that time he ceased from creating new Species . A witty Invention ! As if God had got such an easie habit by once creating the things he created in the six days , that if he but contained himself within those kinds of things , though he did hold on still creating them , that it was not Work , but mere Play or Rest to him , in comparison of his former labour . What will not these men fancy , rather than abate of their prejudice against an opinion they have once taken a toy against ! When the Author to the Hebrews says , He that has entred into his rest , has ceased from his own works , as God ceased from his ; verily this is small comfort or instruction , if it were as this Anti-Pre-existentiary would have it : for if God ceased onely from creating new Species , we may , notwithstanding our promised Rest , be tyed to run through new instances of labours or sins , provided they be but of those kinds we experienced before . To any unprejudiced understanding , this sence must needs seem forced and unnatural , thus to restrain Gods Rest to the Species of things , and to engage him to the dayly task of creating Individuals . The whole Aethiopian Church is of another mind : Qui animam humanam quotidiè non creari hoc argumento asserunt , quòd Deus sexto die perfecerit totum opus Creationis . See Ludolfus in the place above-cited . Chap. 3. pag. 17. Since the Images of Objects are very small and inconsiderable in our brains , &c. I suppose he mainly relates to the Objects of Sight , whose chief , if not onely Images , are in the fund of the Eye ; and thence in vertue of the Spirituality of our Soul extended thither also , and of the due qualification of the Animal Spirits are transmitted to the Perceptive of the Soul within the brain . But how the bignesses and distances of Objects are conveyed to our cognoscence , it would be too tedious to signifie here . See Dr. H. Moore 's Enchiridion Metaphysicum , cap. 19. Pag. 17. Were it not that our Souls use a kind of Geometry , &c. This alludes to that pretty conceit of Des Cartes in his Dioptricks , the solidity of which I must confess I never understood . For I understand not but that if my Soul should use any such Geometry , I should be conscious thereof , which I do not find my self . And therefore I think those things are better understood out of that Chapter of the Book even now mentioned . Pag. 17. And were the Soul quite void of all such implicit Notions , it would remain as senseless , &c. There is no sensitive Perception indeed , without Reflection ; but the Reflection is an immediate attention of the Soul to that which affects her , without any circumstance of Notions intervening for enabling her for sensitive Operations . But these are witty and ingenious Conjectures , which the Author by reading Des Cartes , or otherhow , might be encouraged to entertain . To all sensitive Objects the Soul is an Abrasa Tabula , but for Moral and Intellectual Principles , their Idea's or Notions are essential to the Soul. Pag. 18. For Sense teacheth no general Propositions , &c. Nor need it do any thing else but exhibit some particular Object , which our Understanding being an Ectypon of the Divine Intellect necessarily , when it has throughly sifted it , concludes it to answer such a determinate Idea eternally and unalterably one and the same , as it stands in the Divine Intellect , which cannot change ; and therefore that Idea must have the same properties and respects for ever . But of this , enough here . It will be better understood by reading the Discourse of Truth , and the Annotations thereon . Pag. 18. But from something more sublime and excellent . From the Divine or Archetypal Intellect , of which our Understanding is the Ectypon , as was said before . Pag. 21. And so can onely transmit their natural qualities . They are so far from transmitting their Moral Pravities , that they transmit from themselves no qualities at all . For to create a Soul , is to concreate the qualities or properties of it , not out of the Creator , but out of nothing . So that the substance and all the properties of it are out of nothing . Pag. 22. Against the nature of an immaterial Being , a chief property of which is to be indiscerpible . The evasion to the force of this Argument by some Anti-Pre-existentiaries is , that it is to philosophize at too high a rate of confidence , to presume to know what the nature of a Soul or Spirit is . But for brevities sake , I will refer such Answerers as these to Dr. H. Moore 's brief Discourse of the true Notion of a Spirit , printed lately with Saducismus Triumphatus ; and I think he may be thence as sure that Indiscerpibility is an essential property of a Spirit , as that there are any Spirits in the Universe : and this methinks should suffice any ingenuous and modest Opposer . But to think there is no knowledge but what comes in at our Senses , is a poor , beggarly , and precarious Principle , and more becoming the dotage of Hobbianism , than men of clearer Parts and more serene Judgments . Pag. 22. By separable Emissions that pass from the flame , &c. And so set the Wick and Tallow on motion . But these separable Emissions that pass from the flame of the lighted Candle , pass quite away , and so are no part of the flame enkindled . So weak an Illustration is this of what these Traducters would have . Chap. 4. pag. 32. Which the Divine Piety and Compassion hath set up again , that so , so many of his excellent Creatures might not be lost and undone irrecoverably , but might act anew , &c. To this a more elegant Pen and refined Wit objects thus : Now is it not highly derogatory to the infinite and unbounded Wisdom of God , that he should detrude those Souls which he so seriously designes to make happy , into a state so hazardous , wherein he seeth it to be ten thousand to one but that they will corrupt and defile themselves , and so make them more miserable here and to eternity hereafter ? A strange method of recovering this , to put them into such a fatal necessity of perishing : 't is but an odd contrivance for their restauration to Happiness , to use such means to compass it which 't is ten thousand to one but will make them infinitely more miserable . This he objects in reference to what the Author of Lux Orientalis writes , chap. 2. where he says , It is a thousand to one but Souls detruded into these bodies will corrupt and defile themselves , and so make themselves miserable here and to eternity hereafter . And much he quotes to the same purpose out of the Account of Origen . Where the Souls great disadvantages to Vertue and Holiness , what from the strong inclinations of the Body , and what from National Customs & Education in this Terrestrial State , are lively set out with a most moving and tragical Eloquence , to shew how unlikely it is that God should put innocent and immaculate Souls of his own creation immediately , into such Bodies , and so hard and even almost fatal condition of miscarrying . Upon which this subtile Anti-Pre-existentiary : Thus you see , saith he , what strong Objections and Arguments the Pre-existentiaries urge with most noise and clamour , are against themselves . If therefore these Phaenomena be inexplicable , without the Origenian Hypothesis , they are so too with it ; and if so , then the result of all is , that they are not so much Arguments of Pre-existence as Aspersions of Providence . This is smartly and surprizingly spoken . But let us consider more punctually the state of the matter . Here then we are first to observe , how cunningly this shrewd Antagonist conceals a main stroke of the Supposition , viz. That the Divine Pity and Compassion to lapsed Souls , that had otherwise fallen into an eternal state of Silence and Death , had set up Adam for their relief , and endued him with such a Paradisiacal body of so excellent a constitution to be transmitted to all his Posterity , and invested him , in vertue of this , with so full power non peccandi , that if he and his Posterity were not in an happy flourishing condition as to their eternal interest of Holiness and Vertue , it would be long of himself . And what could God do more correspondently to his Wisdom and Goodness , dealing with free Agents , such as humane Souls are , than this ? And the thing being thus stated , no Objections can be brought against the Hypothesis , but such as will invade the inviolable Truths of Faith and Orthodox Divinity . Secondly , We are to observe , how this cunning Objector has got these two Pre-existentiaries upon the hip for their youthful flowers of Rhetorick , when one says , it is hundreds to one ; the other , ten thousand to one , that Souls will miscarry put into these disadvantages of the Terrestrial state , by which no candid Reader will understand any more , than that it is exceeding difficult for them to escape the pollutions of this lower World once incorporated into Terrestrial Bodies . But it being granted possible for them to emerge , this is a great grace and favour of the Divine Goodness to such peccant wretches , that they are brought out of the state of eternal Silence and Death , to try their Fortunes once more , though incumbred with so great difficulties which the Divine Nemesis suffers to return upon them . That therefore they are at all in a condition of recovery , is from the Goodness and Mercy of God ; that their condition is so hard , from his Justice , they having been so foully peccant . And his wisdom being only to contrive what is most agreeable to his Mercy and Justice , it is not at all derogatory to the infinite and unbounded Wisdom of God thus to deal with lapsed Souls . For though he does seriously intend to make them happy , yet it must be in a way correspondent to his Justice as well as Mercy . Thirdly and Lastly , Besides that the Spirit of the Lord pervades the whole Earth ready to assist the sincere ; there is moreover a mighty weight of mercy added in the Revelation of our Lord Jesus Christ to the world , so that the retriving of the Souls of men out of their Death and Silence into this Terrestrial state , in which there is these helps to the sincere , it is manifestly worthy the Divine Wisdom and Goodness . For those it takes no effect with , ( they beginning the world again on this stage ) they shall be judged onely according to what they have done here , there being an eternal obliteration as well as oblivion of the acts of their Pre-existent state ; but those that this merciful Dispensation of God has taken any effect upon here , their sincere desires may grow into higher accomplishments in the future state . Which may something mitigate the horrour of that seeming universal squalid estate of the Sons of men upon earth . Which in that it is so ill , is rightly imputed by both Jews and Christians and the divinest Philosophers to a Lapse , and to the Mercy and Grace of God that it is no worse . From whence it may appear , that that argument for Pre-existence , that God does not put newly created innocent Souls into such disadvantageous circumstances of a terrestrial Incorporation , though partly out of Mercy , partly out of Justice , he has thought fit lapsed Souls should be so disposed of , that this I say is no aspersion of Divine Providence . Pag. 36. And now I cannot think of any place in the sacred Volume more , that could make a tolerable plea against this Hypothesis , &c. It is much that the ingenious Author thought not of Rom. 9. 11. [ For the Children being not yet born , neither having done either good or evil , that the purpose of God according to Election might stand , not of works , but of him that calleth . ] This is urged by Anti-pre-existentiaries , as a notable place against Pre-existence . For , say they , how could Esau and Jacob. be said neither to have done good nor evil , if they pre-existed before they came into this world ? For if they pre-existed , they acted ; and if they acted , they being rational Souls , they must have done either good or evil . This makes an handsome shew at first sight ; but if we consult Gen. 25. we shall plainly see that this is spoke of Jacob and Esau yet strugling in the Womb ; as it is said in this Text , For the Children being not yet born ; but strugling in the Womb , as you may see in the other . Which plainly therefore respects their actions in this life , upon which certainly the mind of St. Paul was fix'd . As if he should have expresly said : For the Children being not yet born , but strugling in the Womb , neither having done either good or evil in this life as being still in the Womb , it was said of them to Rebeckah , The elder shall serve the younger . Which sufficiently illustrates the matter in hand with St. Paul ; that as Jacob was preferred before Esau in the Womb , before either of them was born to act here on the Earth , and that therefore done without any respect to their actions ; so the purpose of God touching his people should be of free Election , not of Works . That of Zachary also , Chap. 12. 1. I have heard alledged by some as a place on which no small stress may be laid . The Lord is there said to be the Former of the Spirit of Man within him . Wherefore they argue , If the Spirit of Man be formed within him , it did never pre-exist without him . But we answer , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then the sence is easie and natural , that the Spirit that is in man , God is the Former or Creator of it . But this Text defines nothing of the time of forming it . There are several other Texts alledged , but it is so easie to answer them , and would take up so much time and room , that I think fit to omit them , remembring my scope to be short Annotations , not a tedious Commentary . Pag. 41. Mr. Ben Israel in his Problems De Creatione assures us , that Pre-existence was the common belief , &c. That this was the common opinion of the wiser men amongst the Jews , R. Menasse Ben Israel himself told me at London with great freedom and assurance , and that there was a constant tradition thereof ; which he said in some sence was also true concerning the Trinity , but that more obscure . But this of Pre-existence is manifest up and down in the Writings of that very ancient and learned Jew Philo Judaeus ; as also something toward a Trinity , if I remember aright . Chap. 5. Pag. 46. We should doubtless have retained some remembrance of that condition . And the rather , as one ingeniously argues , because our state in this life is a state of punishment . Upon which he concludes , That if the calamities of this life were inflicted upon us only as a punishment of sins committed in another , Providence would have provided some effectual means to preserve them in our memories . And therefore , because we find no remainders of any such Records in our minds , 't is , says he , sufficient evidence to all sober and impartial inquirers , that our living and sinning in a former state is as false as inevident . But to this it may be answered , That the state we are put in , is not a state only of punishment , but of a merciful trial ; and it is sufficient that we find our selves in a lapsed and sinful condition , our own Consciences telling us when we do amiss , and calling upon us to amend . So that it is needless particularly to remember our faults in the other world , but the time is better spent in faithfully endeavouring to amend our selves in this , and to keep our selves from all faults of what nature soever . Which is a needless thing our memory should discover to us to have been of old committed by us , when our Consciences urge to us that they are never to be committed ; and the Laws of holy Law-givers and divine Instructers , or wise Sages over all the world , assist also our Conscience in her office . So that the end of Gods Justice by these inward and outward Monitors , and by the cross and afflicting Rancounters in this present state , is to be attained to , viz. the amendment of Delinquents if they be not refractory . And we were placed on this stage as it were to begin the world again , so as if we had not existed before . Whence it seems meet , that there should be an utter obliteration of all that is past , so as not to be able by memory to connect the former life and this together . The memory whereof , if we were capable of it , would be inconsistent with the orderly proceedings of this , and overdoze us and make us half moped to the present Scene of things . Whenas the Divine Purpose seems to be , that we should also experience the natural pleasures and satisfactions of this life , but in an orderly and obedient way , keeping to the prescribed rules of Virtue and Holiness . And thus our faithfulness being exercised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in those things which are more estranged from our nobler and diviner nature , God may at last restore us to what is more properly our own . But in the mean time , that saying which the Poet puts in the mouth of Jupiter , touching the inferiour Deities , may not misbeseem the mercy and wisdom of the true God concerning lapsed Souls incorporate into terrestrial Bodies . Has quoniam coeli nondum dignamur honore . Quas dedimus certè terras habitare sinamus . Let them not be distracted betwixt a sensible remembrance of the Joys and Glories of our exteriour Heaven above , and the present fruition of things below , but let them live an holy and heavenly life upon Earth , exercising their Graces and Vertues in the use and enjoyment of these lower earthly Objects , till I call them up again to Heaven , where , after this long swoond they are fallen into , they will more seasonably remember their former Paradisiacal state upon its recovery , and reagnize their ancient home . Wherefore if the remembring or forgetting of the former state depend absolutely upon the free contrivance of the Divine Wisdom , Goodness , and Justice , as this ingenious Opposer seems to suppose , I should even upon that very point of fitness conceive that an utter oblivion of the former state is interwoven into the fate and nature of lapsed Souls by a Divine Nemesis , though we do not conceive explicitely the manner how . And yet the natural reasons the Author of Lux Orientalis produces in the sequel of his Discourse , seem highly probable . For first , As we had forgot some lively Dream we dreamt but last night , unless we had met with something in the day of a peculiar vertue to remind us of it , so we meeting with nothing in this lower stage of things that lively resembles those things in our former state , and has a peculiar fitness to rub up our Memory , we continue in an utter oblivion of them . As suppose a man was lively entertain'd in his sleep with the pleasure of dreaming of a fair Crystal River , whose Banks were adorned with Trees and Flags in the flower , and those large Flies with blue and golden-colour'd Bodies , and broad thin Wings curiously wrought and transparent , hovering over them , with Birds also singing on the Trees , Sun and Clouds above , and sweet breezes of Air , and Swans in the River with their wings sometimes lifted up like sails against the wind . Thus he passed the night , thinks of no such thing in the morning , but rising goes about his occasions . But towards evening a Servant of a Friend of his presents him with a couple of Swans from his Master . The sight of which Swans striking his Perceptive as sensibly as those in his Dream , and being one of the most extraordinary and eximious Objects of his Night-vision , presently reminds him of the whole scene of things represented in his sleep . But neither Sun , nor Clouds , nor Trees , nor any such ordinary thing could in any likelihood have reminded him of his Dream . And besides , it was the lively resemblance betwixt the Swans he saw in his sleep , and those he saw waking , that did so effectually rub up his memory . The want therefore of such occurrences in this life to remind us of the passages of the former , is a very reasonable account why we remember nothing of the former state . But here the Opposers of Pre-existence pretend that the joyous and glorious Objects in the other state do so pierce and transport the Soul , and that she was inured to them so long , that though there were nothing that resembled them here , the impression they make must be indelible , and that it is impossible she should forget them . And moreover , that there is a similitude betwixt the things of the upper World and the lower , which therefore must be an help to memory . But here , as touching the first , they do not consider what a Weapon they have given into my hand against themselves . For the long inuredness to those Celestial Objects abates the piercingness of their transport ; and before they leave those Regions , according to the Platonick or Origenian Hypothesis , they grow cooler to such enjoyments : so that all the advantages of that piercing transport for memory , are lost . And besides , in vertue of that piercing Transport , no Soul can call into memory what she enjoyed formerly , but by recalling herself into such a Transport , which her Terrestrial Vehicle makes her uncapable of . For the memory of external Transactions is sealed upon us by some passionate corporeal impress in conjunction with them ( which makes them whip Boys sometimes at the boundaries of their Parish , that they may better remember it when they are old men ; ) which Impress if it be lost , the memory of the thing it self is lost . And we may be sure it is lost in Souls incorporate in Terrestrial Vehicles , they having lost their Aereal and Celestial , and being fatally incapacitated so much as to conceit how they were affected by the External Objects of the other World , and so to remember how they felt them . And therefore all the descriptions that men of a more Aethereal and Entheous temper adventure on in this life , are but the Roamings of their Minds in vertue of their Constitution towards the nature of the heavenly things in general , not a recovery of the memory of past Experience ; this State not affording so lively a representment of the Pathos that accompanied the actual sense of those things , as to make us think that we once really enjoyed them before . That is onely to be collected by Reason ; the noble exercise of which faculty , in the discovering of this Arcanum of our Pre-existence , had been lost , if it could have been detected by a compendious Memory . But if ever we recover the memory of our former State , it will be when we are re-entred into it ; we then being in a capacity of being really struck with the same Pathos we were before , in vertue whereof the Soul may remember this was her pristine condition . And therefore to answer to the second , Though there may be some faintness of resemblance betwixt the things of the other State and this , yet other peculiarities also being required , and the former sensible Pathos to be recovered , which is impossible in this State , it is likewise impossible for us to remember the other in this . The second Argument of the Author for the proving the unlikeliness of our remembring the other State is , the long intermission and discontinuance from thinking of those things . For 't is plain that such discontinuance or desuetude bereaves us of the memory of such things as we were acquainted with in this World. Insomuch as if an ancient man should read the Verses or Themes he made when he was a School-boy , without his name subscribed to them , though he pumpt and sweat for them when he made them , could not tell they were his own . How then should the Soul remember what she did or observ'd many hundreds , nay thousands of years ago ? But yet our Authors Antagonist has the face to make nothing of this Argument neither : Because , forsooth , it is not so much the desuetude of thinking of one thing , but the thinking of others , that makes us forget that one thing . What a shuffle is this ! For if the Soul thought on that one thing as well as on other things , it would remember it as well as them . Therefore it is not the thinking of other things , but the not thinking of that , that makes it forgotten . Vsus promptus facit , as in general , so in particular . And therefore disuse in any particular slackens at first , and after abolishes the readiness of the Mind to think thereof . Whence sleepiness and sluggishness is the Mother of Forgetfulness , because it disuses the Soul from thinking of things . And as for those seven Chronical Sleepers that slept in a Cave from Decius his time to the reign of Theodosius junior , I dare say it would have besotted them without a Miracle , and they would have rose out of their sleep no more wise than a Wisp ; I am sure not altogether so wise as this awkward Arguer for memory of Souls in their Pre-existent state after so hugely long a discontinuance from it . But for their immediately coming out of an Aethereal Vehicle into a Terrestrial , and yet forgetting their former state , what Example can be imagined of such a thing , unless that of the Messias , who yet seems to remember his former glorious condition , and to pray that he may return to it again ? Though , for my part I think it was rather Divine Inspiration than Memory , that enabled him to know that matter , supposing his Soul did pre-exist . Our Authors third and last Argument to prove that lapsed Souls in their Terrestrial condition forget their former state , is from observation how deteriorating changes in this earthly Body spoils or quite destroys the Memory , the Soul still abiding therein ; such as Casualties , Diseases , and old Age , which changes the tenour of the Spirits , and makes them less useful for memory , as also 't is likely the Brain it self . Wherefore there being a more deteriorating change to the Soul in coming into an earthly Body , instead of an aereal or aethereal , the more certainly will her memory of things which she experienced in that state , be washed out or obliterated in this . Here our Authors Antagonist answers , That though changes in body may often weaken , and sometimes utterly spoil the memory of things past , yet it is not necessary that the Souls changing of her body should therefore do so , because it is not so injurious to her faculties . Which if it were , not onely our Memory , but Reason also should have been casheered and lost by our migration out of those Vehicles we formerly actuated , into these we now enliven ; but that still remaining sound and entire , it is a signe that our Memory would do so too , if we had pre-existed in other bodies before , and had any thing to remember . And besides , if the bare translocation of our Souls out of one body into another , would destroy the memory of things the Soul has experienced , it would follow , that when People by death are summoned hence into the other state , that they shall be quite bereaved of their Memory , and so carry neither applause nor remorse of Conscience into the other World ; which is monstrously absurd and impious . This is the main of his Answer , and mostwhat in his own words . But of what small force it is , we shall now discover , and how little pertinent to the business . For first , we are to take notice that the deteriorating change in the Body , or deteriorating state by change of Bodies , is understood of a debilitative , diminutive , or privative , not depravative deterioration ; the latter of which may be more injurious to the faculties of the Soul , though in the same Body , such a deteriorating change causing Phrensies and outragious Madness . But as for diminutive or privative deterioration by change , the Soul by changing her Aereal Vehicle for a Terrestrial , is ( comparing her latter state with her former ) much injured in her faculties or operations of them ; all of them are more slow and stupid , and their aptitude to exert the same Phantasms of things that occurred to them in the other State , quite taken away , by reason of the heavy and dull , though orderly constitution of the Terrestrial Tenement ; which weight and stupor utterly indisposes the Soul to recall into her mind the scene of her former state , this load perpetually swaying down her thoughts to the Objects of this . Nor does it at all follow , because Reason is not lost , therefore Memory , if there were any such thing as Pre-existence , would still abide . For the universal principles of Reason and Morality are essential to the Soul , and cannot be obliterated , no not by any death : but the knowledge of any particular external Objects is not at all essential to the Soul , nor consequently the memory of them ; and therefore the Soul in the state of silence being stript of them , cannot recover them in her incorporation into a Terrestrial Body . But her Reason , with the general principles thereof , being essential to her , she can , as well as this State will permit , exercise them upon the Objects of this Scene of the Earth and visible World , so far as it is discovered by her outward senses , she looking out at those windows of this her earthly Prison , to contemplate them . And she has the faculty and exercise of Memory still , in such a sense as she has of sensitive Perception , whose Objects she does remember , being yet to all former impresses in the other state a mere Abrasa Tabula . And lastly , it is a mere mistake of the Opposer , or worse , that he makes the Pre-existentiaries to impute the loss of memory in Souls of their former state , merely to their coming into other Bodies ; when it is not bare change of Bodies , but their descent into worser Bodies more dull and obstupifying , to which they impute this loss of memory in lapsed Souls . This is a real death to them , according to that ancient Aenigm of that abstruse Sage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We live their death , namely of separate Souls , but are dead to their life . But the changing of our Earthly Body for an Aereal or Aethereal , this is not Death , but Reviviscency , in which all the energies of the Soul are ( not depressed , but ) exalted , and our Memory with the rest quickened ; as it was in Esdras after he had drunk down that Cup offered to him by the Angel , full of Liquor like Fire , which filled his Heart with Understanding , and strengthned his Memory , as the Text says . Thus we see how all Objections against the three Reasons of lapsed Souls losing the memory of the things of the other state , vanish into smoak . Wherefore they every one of them single being so sound , all three put together methinks should not fail of convincing the most refractory of this Truth , That though the Soul did pre-exist and act in another state , yet she may utterly forget all the Scenes thereof in this . Pag. 46. Now if the reasons why we lose the remembrance of our former life be greater , &c. And that they are so , does appear in our Answer to the Objections made against the said Reasons , if the Reader will consider them . Pag. 50. And thereby have removed all prejudices , &c. But there is yet one Reason against Pre-existence which the ingenious Author never thought of , urged by the Anti-Pre-existentiaries , namely , That it implies the rest of the Planets peopled with Mankind , it being unreasonable to think that all Souls descended in their lapse to this onely Earth of Ours . And if there be lapsed Souls there , how shall they be recovered ? shall Christ undergo another and another death for them ? But I believe the ingenious Author would have looked upon this but as a mean and trifling Argument , there being no force in any part thereof . For why may not this Earth be the onely Hospital , Nosocomium or Coemeterium , speaking Platonically , of sinfully lapsed Souls ? And then suppose others lapsed in other Planets , what need Christ die again for them , when one drop of his Bloud is sufficient to save myriads of Worlds ? Whence it may seem a pity there is not more Worlds than this Earth to be redeemed by it . Nor is it necessary they should historically know it . And if it be , the Eclipse of the Sun at his Passion by some inspired Prophets might give them notice of it , and describe to them as orderly an account of the Redemption , as Moses does of the Creation , though he stood not by while the World was framed , but it was revealed to him by God. And lastly , it is but a rash and precarious Position , to say that the infinite Wisdom of God has no more ways than one to save lapsed Souls . It is sufficient that we are assured that this is the onely way for the saving of the Sons of Adam ; and these are the fixt bounds of revealed Truth in the Holy Scripture which appertains to us Inhabitants on Earth . But as for the Oeconomy of his infinite Wisdom in the other Planets , if we did but reflect upon our absolute ignorance thereof , we would have the discretion not to touch upon that Topick , unless we intended to make our selves ridiculous , while we endeavour to make others so . Chap. 6. pag. 51. Now as the infinite goodness of the Deity obligeth him always to do good , so by the same to do that which is best , &c. To elude the force of this chief Argument of the Pre-existentiaries , an ingenious Opposer has devised a way which seems worth our considering , which is this ; viz. By making the Idea of God to consist mainly in Dominion and Soveraignty , the Scriptures representing him under no other notion than as the Supream Lord and Soveraign of the Universe . Wherefore nothing is to be attributed to him that enterferes with the uncontroulableness of his Dominion . And therefore , says he , they that assert Goodness to be a necessary Agent that cannot but do that which is best , directly supplant and destroy all the Rights of his Power and Dominion . Nay , he adds afterwards , That this notion of Gods goodness is most apparently inconsistent , not onely with his Power and Dominion , but with all his other moral Perfections . And for a further explication of his mind in this matter , he adds afterwards , That the Divine Will is indued with the highest kind of liberty , as it imports a freedom not onely from foreign Violence , but also from inward Necessity : For spontaneity , or immunity from coaction , without indifferency , carries in it as great necessity as those motions that proceed from Violence or Mechanism . From whence he concludes , That the Divine Will cannot otherwise be determined than by its own intrinsick energie . And lastly , Forasmuch as no Courtisie can oblige , but what is received from one that had a power not to bestow them , if God necessarily acted according to his Goodness , and not out of mere choice and liberty of Will , there were no thanks nor praise due to him ; which therefore would take away the duties of Religion . This is the main of his Hypothesis , whereby he would defeat the force of this Argument for the Pre-existence of Souls , taken from the Goodness of God. Which this Hypothesis certainly would do , if it were true ; and therefore we will briefly examine it . First therefore I answer , That though the Scriptures do frequently represent God as the Lord and Soveraign of the Universe , yet it does not conceal his other Attributes of Goodness and Mercy , and the like . But that the former should be so much inculcated , is in reference to the begetting in the People Awe and Obedience to him . But it is an invalid consequence , to draw from hence that the Idea of God does mainly consist in Dominion and Soveraignty ; which abstracted from his other Attributes of Wisdom and Goodness , would be a very black and dark representation of him , and such as this ingenious Writer could not himself contemplate without aversation and horror . How then can the Idea of God chiefly consist in this ? It is the most terrifying indeed , but not the most noble and accomplishing part in the Idea of the Deity . This Soveraignty then is such as is either bounded or not bounded by any other Attributes of God. If bounded by none , then he may do as well unwisely as wisely , unjustly as justly . If bounded by Wisdom and Justice , why is it bounded by them , but that it is better so to be than otherwise ? And Goodness being as essential to God as Wisdom and Justice , why may not his Soveraignty be bounded by that as well as by the other , and so he be bound from himself of himself to do as well what is best as what is better . This consists with his absolute Soveraignty , as well as the other . And indeed what can be absolute Soveraignty in an intelligent Being , if this be not ? viz. fully and entirely to follow the will and inclinations of its own nature , without any check or controul of any one touching those over whom he rules . Whence , in the second place , it appears that the asserting that Gods goodness is a necessary Agent ( in such a sense as Gods Wisdom and Justice are , which can do nothing but what is wise and just ) the asserting , I say , that it cannot but do that which is the best , does neither directly nor indirectly supplant or destroy any Rights of his Power or Dominion , forasmuch as he does fully and plenarily act according to his own inclinations and will touching those that are under his Dominion . But that his Will is always inclined or determined to what is best , it is the Prerogative of the Divine Nature to have no other Wills nor Inclinations but such . And as for that in the third place , That this notion of Gods Goodness is inconsistent with all his other moral Perfections , I say , that it is so far from being inconsistent with them , that they cannot subsist without it , as they respect the dealings of God with his Creatures . For what a kind of Wisdom or Justice would that be that tended to no good ? But I suspect his meaning is by moral Perfections , Perfections that imply such a power of doing or not doing , as is in humane actions ; which if it be not allowed in God , his Perfections are not moral . And what great matter is it if they be not , provided they be as they are and ought to be , Divine ? But to fancy moral actions in God , is to admit a second kind of Anthropomorphitism , and to have unworthy conceits of the Divine Nature . When it was just and wise for God to do so or so , and the contrary to do otherwise , had he a freedom to decline the doing so ? Then he had a freedom to do unjustly and unwisely . And yet in the fourth place he contends for the highest kind of liberty in the Divine Will , such as imports a freedom not onely from forreign Violence , but also from inward Necessity , as if the Divine Will could be no otherwise determined , than by its own intrinsick Energie , as if it willed so because it willed so ; which is a sad principle . And yet I believe this learned Writer will not stick to say , that God cannot tye , cannot condemn myriads of innocent Souls to eternal Torments . And what difference betwixt Impossibility and Necessity ? For Impossibility it self is onely a Necessity of not doing ; which is here internal , arising from the excellency and absolute perfection of the Divine Nature . Which is nothing like Mechanism for all that ; Forasmuch as it is from a clear understanding of what is best , and an unbyassed Will , which will most certainly follow it , nor is determined by its own intrinsick Energy . That it is otherwise with us , is our imperfection . And lastly , That Beneficence does not oblige the Receiver of it to either Praise or Thanksgiving when it is received from one that is so essentially good , and constantly acts according to that principle , when due occasion is offered , as if it were as absurd as to give thanks to the Sun for shining when he can do no otherwise ; I say , the case is not alike , because the Sun is an inanimate Being , and has neither Understanding nor Will to approve his own action in the exerting of it . And he being but a Creature , if his shining depended upon his Will , it is a greater perfection than we can be assured would belong to him , that he would unfailingly administer Light to the World with such a steadiness of Will , as God sustains the Creation . Undoubtedly all Thanks and Praise is due to God from us , although he be so necessarily good , that he could not but create us and provide for us ; forasmuch as he has done this for our sakes merely ( he wanting nothing ) not for his own . Suppose a rich Christian so inured to the works of Charity , that the Poor were as certain of getting an Alms from him , as a Traveller is to quench his thirst at a publick Spring near the Highway ; would those that received Alms from him think themselves not obliged to Thanks ? It may be you will say , they will thank him , that they may not forfeit his Favour another time . Which Answer discovers the spring of this Misconceit , which seems founded in self-love , as if all Duty were to be resolved into that , and as if there were nothing owing to another , but what implied our own profit . But though the Divine Goodness acts necessarily yet it does not blindly , but according to the Laws of Decorum and Justice ; which those that are unthankful to the Deity , may find the smart of . But I cannot believe the ingenious Writer much in earnest in these points , he so expresly declaring what methinks is not well consistent with them . For his very words are these : God can never act contrary to his necessary and essential properties , as because he is essentially wise , just and holy , he can do nothing that is foolish , unjust , and wicked . Here therefore I demand , Are we not to thank him and praise him for his actions of Wisdom , Justice , and Holiness , though they be necessary ? And if Justice , Wisdom , and Holiness , be the essential properties of God , according to which he does necessarily act and abstain from acting , why is not his Goodness ? when it is expresly said by the Wisdom of God incarnate , None is good save one , that is God. Which must needs be understood of his essential Goodness . Which therefore being an essential property as well as the rest , he must necessarily act according to it . And when he acts in the Scheme of Anger and Severity , it is in the behalf of Goodness ; and when he imparts his Goodness in lesser measures as well as in greater , it is for the good of the Whole , or of the Vniverse . If all were Eye , where were the Hearing , &c. as the Apostle argues ? So that his Wisdom moderates the prompt outflowings of his Goodness , that it may not outflow so , but that in the general it is for the best . And therefore it will follow , that if the Pre-existence of Souls comply with the Wisdom , Justice , and Holiness of God , that none of these restrain his prompt and parturient Goodness , that it must have caused humane Souls to pre-exist or exist so soon as the Spirits of Angels did . And he must have a strange quick-sightedness that can discern any clashing of that act of Goodness with any of the abovesaid Attributes . Chap. 7. pag. 56. God never acts by mere Will or groundless Humour , &c. We men have unaccountable inclinations in our irregular and depraved Composition , have blind lusts or desires to do this or that , and it is our present ease and pleasure to fulfil them ; and therefore we fancy it a priviledge to be able to execute these blind inclinations of which we can give no rational account , but that we are pleased by fulfilling them . But it is against the Purity , Sanctity , and Perfection of the Divine Nature , to conceive any such thing in Him ; and therefore a weakness in our Judgments to fancy so of him , like that of the Anthropomorphites , that imagined God to be of Humane shape . Pag. 59. That God made all things for himself . It is ignorance and ill nature that has made some men abuse this Text to the proving that God acts out of either an humourous or selfish principle , as if he did things merely to please himself as self , not as he is that soveraign unself-inreressed Goodness , and perfect Rectitude , which ought to be the measure of all things . But the Text implies no such matter : For if you make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compound of a Preposition and Pronoun , that so it may signifie [ for himself ] which is no more than propter se , it then will import that he made all things to satisfie his own Will and Pleasure , whose Will and Pleasure results from the richness of his eternal Goodness and Benignity of Nature , which is infinite and ineffable , provided always that it be moderated by Wisdom , Justice , and Decorum . For from hence his Goodness is so stinted or modified , that though he has made all things for his own Will and Pleasure who is infinite Goodness and Benignity , yet there is a day of Evil for the Wicked , as it follows in the Text , because they have not walked answerably to the Goodness that God has offered them ; and therefore their punishment is in behalf of abused Goodness . And Bayns expresly interprets this Text thus : Vniversa propter seipsum fecit Dominus ; that is , says he , Propter bonitatem suam ; juxta illud Augustini , DE DOCTRINA CHRISTIANA , Quia bonus est Deus , sumus & in quantum sumus boni sumus . But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be a Compound of a Participle and a Pronoun , and then it may signifie [ for them that answer him ] that is , walk anserably to his Goodness which he affords them , or [ for them that obey him ] either way it is very good sence . And then in opposition to these , it is declared , that the Wicked , that is , the Disobedient or Despisers of his Goodness , he has ( not made them wicked , but they having made themselves so ) appointed them for the day of Evil. For some such Verb is to be supplied as is agreeable to the matter , as in that passage in the Psalms ; The Sun shall not burn thee by day , neither the Moon by night . Where [ burn ] cannot be repeated , but some other more suitable Verb is to be supplied . Chap. 8. pag. 63. Since all other things are inferiour to the good of Being . This I suppose is to be understood in such a sence as that saying in Job , Skin for skin , and all that a man has , will he give for his life . Otherwise the condition of Being may be such , as it were better not to be at all , whatever any dry-fancied Metaphysicians may dispute to the contrary . Pag. 67. Indeed they may be morally immutable and illapsable ; but this is Grace , not Nature , &c. Not unless the Divine Wisdom has essentially interwoven it into the natural constitution of our Souls , that as after such a time of the exercise of their Plaistick on these Terrestrial Bodies , they , according to the course of Nature , emerge into a plain use of their Reason , when for a time they little differed from Brutes ; so after certain periods of time well improved to the perfecting their Nature in the sense and adherence to Divine things , there may be awakened in them such a Divine Plaistick faculty , as I may so speak , as may eternally fix them to their Celestial or Angelical Vehicles , that they shall never relapse again . Which Faculty may be also awakened by the free Grace of the Omnipotent more maturely : Which if it be , Grace and Nature conspire together to make a Soul everlastingly happy . Which actual Immutability does no more change the species of a Soul , than the actual exercise of Reason does after the time of her stupour in Infancy and in the Womb. Pag. 67. I doubt not but that it is much better for rational Creatures , &c. Namely , such as we experience our humane Souls to be . But for such kind of Intellectual Creatures as have nothing to do with matter , they best understand the priviledges of their own state , and we can say nothing of them . But for us under the conduct of our faith●ul and victorious Captain , the Soul of the promised Messias , through many Conflicts and Tryals to emerge out of this lapsed state , and regain again the possession of true Holyness and Vertue , and therewith the Kingdom of Heaven with all its Beauty and Glories , will be such a gratification to us , that we had never been capable of such an excess thereof , had we not experienced the evils of this life , and the vain pleasures of it , and had the remembrance of the endearing sufferings of our blessed Saviour , of his Aids and Supports , and of our sincere and conscientious adhering to him , of our Conflicts and Victories to be enrolled in the eternal Records of the other World. Pag. 69. Wherefore as the Goodness of God obligeth him not to make every Planet a fixt Star , or every Star a Sun , &c. In all likelihood , as Galilaeus had first observed , every fixed Star is a Sun. But the comparison is framed according to the conceit of the Vulgar . A thing neither unusual with , nor misbecoming Philosophers . Pag. 69. For this were to tye him to Contradictions , viz. to turn one specifical form or essence into another . Matter indeed may receive several modifications , but is still real Matter , nor can be turned into a Spirit ; and so Spirits specifically different , are untransmutable one into another , according to the distinct Idea's in the eternal Intellect of God. For else it would imply that their essential properties were not essential properties , but loose adventitious Accidents , and such as the essence and substance of such a Spirit , could subsist as well without as with them , or as well with any others as with these . Pag. 69. That we should have been made pe●cable and liable to defection . And this may the more easily be allowed , because this defection is rather the affecting of a less good , than any pursuing of what is really and absolutely evil . To cavil against Providence for creating a Creature of such a double capacity , seems as unreasonable as to blame her for maki●g Zoophiton's , or rather Amphibion's . And they are both to be permitted to live according to the nature which is given them . For to make a Creature fit for either capacity , and to tye him up to one , is for God to do repugnantly to the Workmanship of his own hands . And how little hurt there is done by experiencing the things of either Element to Souls that are reclaimable , has been hinted above . But those that are wilfully obstinate , and do despite to the Divine Goodness , it is not at all inconsistent with this Goodness , that they bear the smart of their obstinacy , as the ingenious Author argues very well . Chap. 9. pag. 73. Have asserted it to be impossible in the nature of the thing , &c. And this is the most solid and unexceptionable Answer to this Objection , That it is a Repugnancy in Nature , that this visible World that consists in the motion and succession of things , should be either ab aeterno , or infinite in extension . This is made out clearly and amply in Dr. H. Moore 's Enchiridion Metaphysicum , cap. 10. which is also more briefly toucht upon in his Advertisements upon Mr. Jos Glanvil's Letter written to him upon the occasion of the Stirs at Tedworth , and is printed with the second Edition of his Saducismus Triumphatus . We have now seen the most considerable Objections against this Argument from the Goodness of God for proving the Pre-existence of Souls , produced and answered by our learned Author . But because I find some others in an Impugner of the Opinion of Pre-existence urged with great confidence and clamour , I think it not amiss to bring them into view also , after I have taken notice of his acknowledgment of the peculiar strength of this Topick , which he does not onely profess to be in truth the strongest that is made use of , but seems not at all to envy it its strength , while he writes thus . That God is infinitely good , is a Position as true as himself ; nor can he that is furnished with the Reason of a man , offer to dispute it . Goodness constitutes his very Deity , making him to be himself : for could he be arayed with all his other Attributes separate and abstract from this , they would be so far from denominating him a God , that he would be but a prodigious Fiend , and plenipotentiary Devil . This is something a rude and uncourtly Asseveration , and unluckly divulsion of the Godhead into two parts , and calling one part a Devil . But it is not to be imputed to any impiety in the Author of No-Pre-existence , but to the roughness and boarishness of his style , the texture whereof is not onely Fustian , but over-often hard and stiff Buckram . He is not content to deny his assent to an Opinion , but he must give it disgraceful Names . As in his Epistle to the Reader , this darling Opinion of the greatest and divinest Sages of the World visiting of late the Studies of some of more than ordinary Wit and learning , he compares it to a Bug and sturdy Mendicant , that pretends to be some Person of Quality ; but he like a skilful Beadle of Beggars , lifting up the skirts of her Veil , as his Phrase is , shews her to be a Counterfeit . How this busie Beadle would have behaved himself , if he had had the opportunity of lifting up the skirts of Moses's Veil when he had descended the Mount , I know not . I dare not undertake for him , but that according to the coarsness of his phancy he would have mistaken that lucid Spirit shining through the skin of Moses's face , for some fiery Fiend , as he has somewhere the Spirit of Nature for an Hobgobling . But there is no pleasure in insisting upon the rudenesses of his style ; he is best where he is most unlike himself , as he is here in the residue of his Description of the Divine Goodness . 'T is Goodness , says he , that is the Head and Glory of Gods perfect Essence ; and therefore when Moses importuned him for a Vision of his Glory , he engaged to display his Goodness to him . Could a man think that one that had engaged thus far for the infiniteness of Gods Goodness , for its Headship over the other Attributes , for its Glory above the rest , nay for its Constitutiveness of the very Deity , as if this were the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God himself , the rest of Him divided from this , a prodigious Fiend , or plenipotentiary Devil , should prove the Author of No-Pre-existence a very contradiction to this Declaration ? For to be able to hold No-Pre-existence , he must desert the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God , and betake himself to the Devil-part of him , as he has rudely called it , to avoid this pregnant proof for Pre-existence taken from the infinite Goodness of God. And indeed he has pickt out the very worst of that black part of God to serve his turn , and that is Self-will in the worst sence . Otherwise Goodness making God to be himself , if it were his true and genuine Self-will , it were the Will of his infinite Goodness , and so would necessarily imply Pre-existence . But to avoid the dint of this Argument , he declares in the very same Section for the Supremacy of the Will over the Goodness of the Divine Nature . Which is manifestly to contradict what he said before , That Goodness is the Head and Glory of Gods perfect Essence . For thus Will must have a Supremacy over the Head of the Deity . So that there will be an Head over an Head , to make the Godhead a Monster . And what is most insufferable of all , That he has chosen an Head out of the Devil-part of the Deity , to use his own rude expression , to controul and lord it over what is the onely God himself , the rest a Fiend separate from this , according to his own acknowledgment . These things are so infinitely absurd , that one would think that he could have no heart to go about to prove them ; and yet he adventures on it , and we shall briefly propose and answer what he produceth . And this Supremacy of the Will , saith he , over the Goodness of the Divine Nature , may be made out both by Scripture and other forcible Evidences . The Scriptures are three ; the first , Psal . 135. 6. Whatsoever the Lord pleased , that did he in heaven , and in the earth , and in the seas , and in all deep places . Now if we remember but who this Lord is , viz. he whom Goodness makes to be himself , we may easily be assured what pleased him , namely , that which his Wisdom discerned to be the best to be done ; and therefore it is very right , that whatsoever he pleased he should do throughout the whole Universe . The second place is Mat. 20. 15. Is it not lawful for me to do what I will with mine own ? Yes I trow , every one must acknowledge that God has an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original ) to dispose of what is his own ; and indeed all is his . No one has either a right or power to controul him . But this does not prove that he ever disposes of any thing otherwise than according to his Wisdom and Goodness . If his Goodness be ever limited , it is limited by his Wisdom , but so then as discerning such a limitation to be for the best . So that the measure of Wisdoms determination is still Goodness , the only Head in the Divine Nature , to which all the rest is subordinate . For that there are different degrees of the Communication of the Divine Goodness in the Universe , is for the good of the Whole . It is sufficient to hint these things ; it would require a Volume to enlarge upon them . And then for the last place , Exod. 33. 19. I will be gracious to whom I will be gracious . This onely implies that he does pro suo jure , and without any motive from any one but himself , communicate more of his Goodness to some Men or Nations than others . But that his Wisdom has not discovered this to be best for the whole constitution of things , I challenge any one to prove . But of this we shall have occasion to speak more afterward . These are the Scriptures . The other forcible Evidences are these : The first , The late Production of the World. The second , The patefaction of the Law but to one single People , namely , the Jews . The third , The timing the Messias's Nativity , and bringing it to pass , not in the Worlds Infancy or Adolescence , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1. 2. in its declining Age. The fourth , the perpetuity of Hell , and interminableness of those Tortures which after this life shall incessantly vex the impious . The fifth and last , God 's not perpetuating the Station of Pre-existent Souls , and hindering them from lapsing into these Regions of Sin and Death . These he pretends to be forcible Evidences of the Soveraignty of Gods Will over his Goodness , forasmuch as if the contrary to all these had been , it had been much more agreeable to the Goodness of God. As for the first of these forcible Arguments , we have disarmed the strength thereof already , by intimating that the World could not be ab oeterno . And if it could not be ab oeterno , but must commence on this side of Eternity , and be of finite years , I leave to the Opposer to prove that it has not been created as soon as it could be ; and that is sufficient to prove that its late Production is not inconsistent with that principle , that Gods Goodness always is the measure of his Actions . For suppose the World of as little continuance as you will , if it was not ab oeterno , it was once of as little ; and how can we discern but that this is that very time which seems so little to us ? As for the second , which seems to have such force in it , that he appeals to any competent Judge , if it had not been infinitely better that God should have apertly dispensed his Ordinances to all Mankind , than have committed them onely to Israel in so private and clancular a manner ; I say ▪ it is impossible for any one to be assured that it is at all better . For first , If this Priviledge which was peculiar , had been a Favour common to all , it had lost its enforcement that it had upon that lesser number . Secondly , It had had also the less surprizing power with it upon others that were not Jews , who might after converse with that Nation , and set a more high price upon the Truths they had travelled for , and were communicated to them from that People . Thirdly , The nature of the thing was not fitted for the universality of Mankind , who could not be congregated together to see the Wonders wrought by Moses , and receive the Law with those awful circumstances from Mount Sinai or any Mount else . Fourthly , All things happened to them in Types , and them●elves were a Type of the true Israel of God to be redeemed out of their Captivity under Sin and Satan , which was worse than any Aegyptian Servitude : Wherefore it must be some peculiar People which must be made such a Type , not the whole World. Fifthly , Considering the great load of the Ceremonial Law which came along with other more proper Priviledges of the Jews , setting one against another , and considering the freedom of other Nations from it , unless they brought any thing like it upon themselves , the difference of their Conditions will rather seem several Modifications of the communicated Goodness of God to his Creatures , than the neglecting of any : Forasmuch as , sixthly and lastly , though all Nations be in a lapsed condition , yet there are the Reliques of the Eternal Law of Life in them . And that things are no better with any of them than they are , that is a thousand times more rationally resolved into their demerits in their pre-existent state than into the bare Will of God , that he will have things for many Ages thus squalid and forlorn , merely because he will. Which is a Womans Reason , and which to conceive to belong to God , the Author of No-Pre-existence has no reason , unless he will alleadge that he was styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Ancients for this very cause . Wherefore the Divine Nemesis lying upon the lapsed Souls of men in this Terrestrial State , whose several Delinquencies in the other World and the degrees thereof God alone knows , and according to his Wisdom and Justice disposes of them in this : It is impossible for any one that is not half crazed in his Intellectuals , to pretend that any Acts of Providence that have been s●nce this Stage of the Earth was erected , might have been infinitely better otherwise than they have been , or indeed better at all . Power , Wisdom , Goodness , sure did frame This Vniverse , and still guide the same ; But thoughts from Passion sprung , deceive Vain Mortals : No man can contrive A better course than what 's been run Since the first circuit of the Sun. This Poetical Rapture has more solid truth in it than the dry Dreams and distorted Fancies , or Chimerical Metamorphoses of earthly either Philosophers or Theologs , that prescinding the rest of the Godhead from his Goodness , make that remaining part a foul Fiend or Devil ; and yet almost with the same breath pronounce the Will of this Devil of their own making , which is the most poysonous part of him , to have a Supremacy other the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , over the Divine Goodness ; which makes God to be Himself , that is , to be God , and not a plenipotentiary Devil . Wherefore we see from these few small hints , ( for it were an infinite Argument fully to prosecute ) how feeble or nothing forcible this second Evidence is . Now for the third Evidence , The timing of the Messiah's Nativity , That it was not in the Infancy of the World , but rather in its declining Age , or in the latter times . In which times the Ancient of Days , according to his counsel and purpose , ( which the Eternal Wisdom that was to be incarnate assented and subscribed to ) sent his Son into the World , the promised Messiah . This did the Ancient of Days and the Eternal Wisdom agree upon . But oh the immense Priviledge of Youth and Confidence ! The Author of No-Pre-existence says , it had been better by far , if they had agreed upon the Infancy of the World. As if this young Divine were wiser than the Ancient of Days , or the Eternal Wisdom itself . I , but he will modestly reply , That he acknowledges that the Ancient of Days and the Eternal Wisdom are wiser than he , but that they would not make use of their Wisdom . They saw as clearly as could be , that it was far better that the Messiah should come in the Infancy of the World ; but the Father would not send him then , merely because he would not send him : That his Will might act freely as mere Will prescinded from Wisdom and Goodness . This is the plain state of the business , and yet admitted by him , who with that open freeness and fulness professes , that prescind the Divine Goodness from the Godhead , what remains is a prodigious Fiend or Devil . What is then : mere Will and Power left alone , but a blind Hurricane of Hell ? which yet must have the Supremacy , and over-power the Divine Wisdom and Goodness itself . His Zeal against Pre-existence has thus infatuated and blinded this young Writers Intellectuals , otherwise he had not been driven to these Absurdities , if he had been pleased to admit that Hypothesis . As also that Wisdom and Justice , and Fitness and Decorum attend the Dispensation of Divine Goodness ; so that it is not to be communicated to every Subject after the most ample manner , nor at every time , but at such times , and to such Subjects , and in such measures as , respecting the whole compages of things , is for the best . So that Goodness bears the Soveraignty , and according to that Rule , perpetually all things are administred , though there be a different Scene of things and particulars in themselves vastly varying in Goodness and Perfection one from another as the parts of the Body do . And so for Times and Ages , every season of the year yield disserent Commodities : nor are we to expect Roses in Winter , nor Apples and Apricocks in Spring . Now the infinite and incomprehensible Wisdom of God comprehending the whole entire Scene of his Providence , and what references there are of one thing to another , that this must be thus and thus , because such and such things preceded ; and because such things are , such and such must be consequent ; which things past and to come lie not under our eye : I say , if this hasty Writer had considered this , he need not have been driven to such a rude solution of this present Problem , why the Messiah came no sooner into the World , viz. Merely because God willed it should be so , though it had been far better if it had been otherwise ; but he would have roundly confessed , that undoubtedly this was the best time and the fittest , though it was past his reach to discover the reasons of the fitness thereof . This as it had been the more modest , so it had been the more solid solution of this hard Problem . I but then it had not put a bar to this irrefragable Argument from the Goodness of God , for proving Pre-existence : Which he is perswaded in his own Conscience is no less than a demonstration , unless it be acknowledged that the Will of God has a Supremacy over his Goodness ; and therefore in spight to that abhorred Dogma of Pre-existence , he had rather broach such wild stuff against the glory of God , than not to purchase to himself the sweet conceit of a glorious victory over such an Opinion that he has taken a groundless toy against , and had rather adventure upon gross Blasphemies than entertain it . The devout Psalmist , Psal . 36. speaking of the Decrees of God and his Providence over the Creation , Thy righteousness , says he , is as the great mountains , thy judgments are a great deep . And St. Paul , Rom. 11. after he has treated of intricate and amazing points , cries out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! Now according to the rudeness of our young Writer , there is no such depth of Wisdom , or unsearchableness in the Judgments and Decrees of God and his Providences in the World that most amaze us , but the reasons of them lie very obvious and shallow . Where we fancy that things might have been better otherwise , ( though of never so grand import , as the coming of the Messiah is ) it is easily resolved into the Supremacy of the Will of God , which it has over his Wisdom and Goodness . He willed it should be so , because he would it should be so , though it had been sar better if the Messiah had come sooner . But see the difference betwixt an inspired Apostle , and a young hot-headed Theologist : This latter resolves these unsearchable and unintelligible Decrees of God and passages of Providence , into the mere Will of God , lording it over the Divine Wisdom and Goodness : But the Apostle , by how much more unsearchable his Judgments and Decrees are , and the ways of his Providence past finding out , the greater he declares the depth of the richness of his Wisdom , which is so ample , that it reaches into ways and methods of doing for the best beyond the Understandings of men . For most assuredly , while the depth of the Wisdom of God is acknowledged to carry on the ways of Providence , it must be also acknowledged that it acts like itself , and chuseth such ways as are best , and most comporting with the Divine Goodness ; or else it is not an act of Wisdom , but of Humour or Oversight . But it may be the Reader may have the curiosity to hear briefly what those great Arguments are , that should induce this young Writer so confidently to pronounce , that it had been far better that the Messiah should have come in the Infancy of the World , than in the times he came . The very quintessence of the force of his arguing extracted out of the verbosity of his affected style , is neither more nor less than this : That the World be●ore the coming of Christ , who was to be the Light of the World , was in very great Darkness ; and therefore the sooner he came , the better . But to break the assurance of this Arguer for the more early coming o● Christ , First , we may take notice out of himself , chap. 3. That the Light of Nature is near akin not onely to the Mosaick Law , but to the Gospel itself ; and that even then there were the assistances of the Holy Ghost to carry men on to such vertuous Accomplishments as might avail them to eternal Salvation . This he acknowledges probable , and I have set it down in his own words . Whence considering what a various Scene of things there was to be ●rom the Fall of Adam to the end of the World , it became the great and wise Dramatist not to bring upon the Stage the best things in the first Act , but to carry on things pompously and by degrees ; something like that Saying of Elias , Two thousand years under the Light of Nature , two thousand under the Law , and then comes the Nativity of the Messiah , and after a due space the happy Millennium , and then the Final Judgment , the compleated Happiness of the Righteous in Heaven , and the Punishment of the Wicked in Hell-fire . But to hasten too suddenly to the best , is to expect Autumn in Spring , and Virility or Old Age in Infancy or Childhood , or the Catastrophe of a Comedy in the first Act. Secondly , we may observe what a weak Disprover he is of Pre-existence , which like a Gyant would break in upon him , were it not that he kept him out by this false Sconce of the Supremacy of the Divine Will over his Wisdom and Goodness ; which Conceit , how odious and impious it is , has been often enough hinted already . But letting Pre-existence take place , and admitting that there is , according to Divine Providence , an orderly insemination of lapsed Souls into humane Bodies , through the several Ages of the World , whose lapses had several circumstantial differences , and that men therefore become differently fitted Objects of Grace and Favour ; how easie is it to conceive God according to the fitnesses of the generality of Souls in such or such periods of times , as it was more just , agreeable , or needful for them , so and in such measures to have dispensed the Gifts of his ever-watchful and all-comprehending Providence to them , for both time and place . This one would think were more tolerable than to say , That God wills merely because he wills ; which is the Character of a frail Woman , rather than of a God , or else , as this Writer himself acknowledges , of a Fiend or Devil . For such , says he , is God in the rest of his Attributes , if you seclude his Goodness . What then is that action which proceeds onely from that part from which Goodness is secluded ? So that himself has dug down the Sconce he would entrench himself in , and lets Pre-existence come in upon him , whether he will or no , like an armed Giant ; whom let him abhor as much as he will , he is utterly unable to resist . And thirdly and lastly , Suppose there were no particular probable account to be given by us , by reason of the shortness of our Understandings , and the vast fetches of the all-comprehensive Providence of God , why the coming of the Messiah was no earlier than it was ; yet according to that excellent Aphorism in Morality and Politicks , Optimè praesumendum est de Magistratu , we should hope , nay be assured it was the best that he came when he did , it being by the appointment of the infinite good and all-wise God , and cry out with St. Paul , Oh the depth of the riches of both the wisdom and knowledge of God! How unsearchable are his judgments , and his ways past finding out ! And in the Psalmist , Thy judgments are like a great deep , O Lord , thou preservest man and , beast . And so acknowledge his Wisdom and Goodness in the ordering his Creatures , even there where his ways are to our weak and scant Understandings most inexplicable and unsearchable . Which Wisdom and Goodness as we have all reason to acknowledge in all matters , so most of all in matters of the greatest concernment , that there most assuredly God wills not thus or thus merely because he wills , but because his Wisdom discerns that it is for the best . And this is sufficient to shew the weakness of this third Evidence for proving the Supremacy of the Divine Will over his Wisdom and Goodness . His fourth Evidence is , The Perpetuity of Hell , and interminableness of those Tortures which after this life vex the Wicked . For , says he , had the penalties of mens sins here been rated by pure Goodness , free and uncontrouled by any other principle , it is not probable that they should have been punished by an eternal Calamity , the pleasures of them being so transient and fugitive . Thus he argues , and almost in the very same words ; and therefore concludes , that the authority of Gods Will interposed , and pro suo jure , having the Supremacy over his Goodness , over-swayed the more benign Decree ; and Will , because it would have it so , doomed sinners to these eternal Torments . But I would ask this Sophister , Did the Will of God in good earnest sentence sinners thus in Decree , merely because he willed it , not because it was either good or just ? What a black and dismal Reproach is here cast upon the Divine Majesty ! That he sentences sinners thus because he will , not because it is just . The sence whereof is , So he will do , right or wrong . But the Patriarch Abraham was of another mind , Shall not the Judge of the whole Earth do right ? This he said even to Gods face , as I may so speak . Wherefore God doing nothing but what is just , does nothing but what is also good . For Justice is nothing but Goodness modified . Nor is it asserted by those that make Goodness the measure of Gods Providence , that the modification and moderation thereof is not by his Wisdom and Justice . So that this Sophister puts [ pure ] to Goodness , merely to obscure the sence , and put a Fallacy upon his Reader . The sins of men here are not rated by pure Goodness , but by that modification of Goodness which is termed Justice ; which is not a distinct principle from Goodness , but a branch thereof , or Goodness it self under such a modification , not mere Will acting because it will , right or wrong , good or evil . Wherefore the state of the Question is not , whether the eternal Torments of Hell are consistent with the pure Goodness of God , but with his Justice . But if they are eternal merely from his Will , without any respect to Justice , his Will does will what is infinitely beyond the bounds of what is just , because endless is infinitely beyond that which has an end . Such gross Absurdities does this Opposer of Pre-existence run into , to fetch an Argument from the supposititious Supremacy of the Will of God over his Wisdom and Goodness . But as touching the Question rightly proposed , whether the Perpetuity of Hell to sinners consists with the Justice of God , a man ought to be chary and wary how he pronounces in this point , that he slip not into what may prove disadvantageous to the Hearer . For there are that will be scandalized , and make it serve to an ill end , whether one declare for eternal Torments of Hell , or against them . Some being ready to conclude from their Eternity , that Religion itself is a mere Scarecrow that frights us with such an incredible Mormo ; others to indulge to their Pleasures , because the Commination is not frightful enough to deter them from extravagant Enjoyments , if Hell Torments be not eternal . But yet I cannot but deem it a piece of great levity in him that decided the Controversie , as the complesant Parson did that about the May-pole ; they of his Parish that were for a May-pole , let them have a May-pole ; but they that were not for a May-pole , let them have no May-pole . But this in sobriety one may say , that the use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is indifferent to signifie either that which is properly everlasting , or that which lasts a long time . So that by any immediate infallible Oracle , we are not able to pronounce for the Eternity or Perpetuity of Hell-torments . And the Creeds use the phrase of Scripture , and so some may think that they have the same latitude of interpretation . But it is the safest to adhere to the sence of the Catholick Church , for those that be bewilder'd in such Speculations . But what the Writer of No-Pre-existence argues from his own private Spirit , though it be not inept , yet it is not over-firm and solid . But that the Penancies of Reprobates are endless , I shall ever thus perswade my self , saith he , either the Torments of Hell are eternal , or the Felicities of Heaven are but temporary ( which I am sure they shall never be : ) for the very same word that is used to express the permanence of the one , measures out the continuance of the other ; and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes everlasting life , a blessedness that shall never end , ( Mat. 25. ult . ) what can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same verse signifie , but perpetual punishment , a misery that shall never cease ? This is pretty handsomly put together , but as I said , does not conclude firmly what is driven at . For it being undeniably true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well that which onely is of a long continuance , as what is properly everlasting ; and it being altogether rational , that when words have more significations than one , that signification is to be applied that is most agreeable to the subject it is predicated of , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that higher sence of property and absolutely everlasting , not being applicable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but upon this Writers monstrous supposition that the Will of God has a Supremacy over his Wisdom , Goodness , and Justice ( as if the righteous God could act against his own Conscience , which no honest man can do ) it is plain , that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie properly everlasting , that there is no necessity that it should signifie so in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but have that other signification of long continuance , though not of everlastingness , and that continuance so long , as if considered , would effectually rouze any man out of his sins ; and Eternity not considered , will not move him . This one would think were enough to repress the confidence of this young Writer . But I will adde something more out of his fellow Anti-Pre-existentiary . That Comminations are not , though Promises be obligatory . Forasmuch as in Comminations the Comminator is the Creditor , and he that is menaced the Debtor that owes the punishment ( with which that Latine Phrase well agrees , dare poenas ) but in Promises , he that promiseth becomes Debtor , and he to whom the Promise is made , Creditor . Whence the Promiser is plainly obliged to make good his Promise , as being the Debtor : But the Comminator , as being the Creditor , is not obliged to exact the punishment , it being in the power of any Creditor to remit the Debt owing him if he will. Wherefore in this Commination of eternal fire , or everlasting punishment , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie here properly everlasting , as well as in everlasting life , yet because this latter is a Promise , the other onely a Commination , it does not follow , that as surely as the Righteous shall be rewarded with everlasting life , so surely shall the Wicked be punished with everlasting fire , in the most proper and highest extent of the signification of the word . Because God in his Comminations to the Wicked is onely a Creditor , and has still a right and power to remit either part or the whole Debt ; but to the Righteous , by vertue of his Promise , he becomes a Debtor , and cannot recede , but must punctually keep his word . To all which I adde this Challenge : Let this Writer , or any else if they can , demonstrate that a Soul may not behave herself so perversely , obstinately , and despightfully against the Spirit of Grace , that she may deserve to be made an everlasting Hackstock of the Divine Nemesis , even for ever and ever . And if she deserve it , it is but just that she have it ; and if it be just , it is likewise good . For Justice is nothing else but Goodness modified in such sort , as Wisdom and sense of Decorum sees fittest . But the Election of Wisdom being always for the best , all things considered , it is plain that Justice and the execution thereof , is for the best ; and that so Goodness , not mere Will upon pretence of having a Supremacy over Goodness , would be the measure of this sentencing such obdurate sinners to eternal punishment . And this eternal punishment as it is a piece of vindicative Justice upon these obdurate sinners , so it naturally contributes to the establishment of the Righteous in their Celestial Happiness . Which , this Opposer of Pre-existence objects somewhere , if Souls ever fell from , they may fall from it again . But these eternal Torments of Hell , if they needed it , would put a sure bar thereto . So that the Wisdom and Goodness also of God is upon this account concerned in the eternal punishments of Hell , as well as his Justice . That it be to the unreclaimable , as that Orphick Hemistichium calls it , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The fifth and last forcible Argument , as he calls them , for the proving the Soveraignty of Gods Will over his Goodness , is this . If Gods Goodness , saith he , be not under the command of his Will , but does always what is best , why did it not perpetuate the Station of Pre-existent Souls , and hinder us ( if ever we were happy in a sublimer state ) from lapsing into these Regions of Sin and Death ? But who does not at first sight discern the weakness of this Allegation ? For it is plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an absurd thing , and contrary to Reason , to create such a species of Being , whose nature is free and mutable , and at the first dash to dam up or stop the exercise of that freedom and capacity of change , by confining it to a fixt Station . As ridiculous as to suppose a living Creature made with wings and feet , and yet that the Maker thereof should take special care it should never slie nor go . And so likewise , that the mere making of such an Order of Beings as have a freedom of Will , and choice of their Actions , that this is misbecoming the Goodness of God , is as dull and idiotical a conceit , and such as implies that God should have made but one kind of Creature , and that the most absolutely and immutably happy that can be , or else did not act according to his Goodness , or for the best : Which is so obvious a Falshood , that I will not confute it . But it is not hard to conceive that he making such a free-willed Creature as the Souls of men , simul cum mundo condito , and that in an happy condition , and yet not ●ixing them in that Station , may excellently well accord with the Soveraignty of his Goodness , nor any one be constrained to have recourse to the Supremacy of his Will over his Goodness , as if he did it because he would do it , and not because it was best . For what can this freedom of Will consist in so much as in a temptableness by other Objects that are of an inferiour nature , not so divine and holy as the other , to which it were the security of the Soul to adhere with all due constancy , and therefore her duty . But in that she is temptable by other Objects , it is a signe that her present enjoyment of the more Divine and Heavenly Objects , are not received of her according to their excellency , but according to the measure and capacity of her present state , which though very happy , may be improved at the long run , and in an orderly series of times and things , whether the Soul lapse into sin or no. For accession of new improvements increaseth Happiness and Joy. Now therefore , I say , suppose several , and that great numbers , even innumerable myriads of pre-existent Souls , to lapse into the Regions of Sin and Death , provided that they do not sin perversely and obstinately , nor do despight to the Spirit of Grace , nor refuse the advantageous offers that Divine Providence makes them even in these sad Regions , why may not their once having descended hither tend to their greater enjoyment , when they shall have returned to their pristine Station ? And why may not the specifical nature of the Soul be such , that it be essentially interwoven into our Being , that after a certain period of times or ages , whether she sin or no , she may arrive to a fixedness at last in her heavenly Station with greater advantage to such a Creature , than if she had been fixed in that state at first . The thing may seem least probable in those that descend into these Regions of Sin and Mortality . But in those that are not obstinate and refractorie , but close with the gracious means that is offered them for their recoverie , their having been here in this lower State , and retaining the memorie ( as doubtless they do ) of the transactions of this Terrestrial Stage , it naturally enhances all the enjoyments of the pristine felicitie they had lost , and makes them for ever have a more deep and vivid resentment of them . So that through the richness of the Wisdom and Goodness of God , and through the Merits and conduct of the Captain of their Salvation , our Saviour Jesus Christ , they are , after the strong conflicts here with sin and the corruptions of this lower Region , made more than Conquerours , and greater gainers upon the losses they sustained before from their own folly . And in this most advantageous state of things , they become Pillars in the Temple of God , there to remain for ever and ever . So that unless straying Souls be exceedingly perverse and obstinate , the exitus of things will be but as in a Tragick Comedy , and their perverseness and obstinacie lies at their own doors : for those that finally miscarrie , whose number this confident Writer is to prove to be so considerable that the enhanced happiness of the standing part of pre-existent Souls and the recovered does not far preponderate the infelicitie of the others condition . Which if he cannot do , as I am confident he cannot , he must acknowledge , That God in not forcibly fixing pre-existent Souls in the state they were first created , but leaving them to themselves , acted not from the Supremacy of his Will over his Goodness , but did what was best , and according to that Soveraign Principle of Goodness in the Deitie . And now for that snitling Dilemma of this eager Opposer of Pre-existence , touching the freedom of acting and mutabilitie in humane Souls , whether this mutabilitie be a Specifick properly and essential to them , or a separable Accident . For if it were essential , says he , then how was Christ a perfect man , his humane nature being ever void of that lapsabilitie which is essential to humanitie ? and how come men to retain their specifick nature still , that are translated to Celestial happiness , and made unalterable in the condition they then are ? To this I answer , That the Pre-existentiaries will admit , that the Soul of the Messiah was created as the rest , though in an happie condition , yet in a lapsable ; and that it was his peculiar merit , in that he so faithfully , constantly , and entirely adhered to the Divine Principle , incomparably above what was done by others of his Classis , notwithstanding that he might have done otherwise ; and therefore they will be forward to extend that of the Author to the Hebrews , chap. 1. v. 8. ( Thy Throne , O God , is for ever and ever , the Scepter of Righteousness is the Scepter of thy Kingdom . Thou hast loved Righteousness , and hated Iniquity ; therefore God , even thy God , hath anointed thee with the Oyl of Gladness above thy Fellows ) to his behaviour in his pre-existent state , as well as in this . And whenever the Soul of Christ did exist , if he was like us in all things , sin onely excepted , he must have a capacitie of sinning , though he would not sin ; that capacitie not put into act being no sin , but an Argument of his Vertue , and such as if he was always devoid of , he could not be like us in all things , sin onely excepted . For posse peccare non est peccatum . And as for humane Souls changing their Species in their unalterable heavenly happiness , the Species is not then changed , but perfected and compleated ; namely , that facultie or measure of it in their Plastick , essentially latitant there , is by the Divine Grace so awakened , after such a series of time and things , which they have experienced , that now they are ●irmly united to an heavenly Body or ethereal Vehicle for ever . And now we need say little to the other member of the Dilemma , but to declare , that free will , or mutability in humane Souls , is no separable Accident , but of the essential contexture of them ; so as it might have its turn in the series of things . And how consistent it was with the Goodness of God and his Wisdom , not to suppress it in the beginning , has been sufficiently intimated above . Wherefore now forasmuch as there is no pretext that either the Wisdom or Justice of God should streighten the time of the creation of humane Souls , so that their existence may not commence with that of Angels , or of the Universe , and that this figment of the Supremacy of Gods mere Will over his other Attributes is blown away , it is manifest that the Argument for the Pre-existence of Souls drawn from the Divine Goodness , holds firm and irrefragable against whatever Opposers . We have been the more copious on this Argument , because the Opposer and others look upon it as the strongest proof the Pre existentiaries produce for their Opinion . And the other Party have nothing to set against it but a fictitious Supremacy of the Will of God over his Goodness and other Attributes . Which being their onely Bulwark , and they taking Sanctuary nowhere but here , in my apprehension they plainly herein give up the cause , and establish the Opinion which they seem to have such an antipathy against . But it is high time now to pass to the next Chapter . Chap. 10. p. 75. To have contracted strong and inveterate habits to Vice and Lewdness , and that in various manners and degrees , &c. To the unbyassed this must needs seem a considerable Argument , especially when the Parties thus irreclaimably profligate from their Youth , some as to one Vice , others to another , are found such in equal circumstances with others , and advantages , to be good ; born of the same Parents , educated in the same Family , and the like . Wherefore having the same bodily Extraction , and the same advantages of Education , what must make this great difference as they grow up in the Body , but that their Souls were different before they came into it ? And how should they have such a vast difference in the proclivity to Vice , but that they lived before in the state of Pre-existence , and that some were much deeper in rebellion against God and the Divine Reason , than others were , and so brought their different conditions with them into these Terrestrial Bodies ? Pag. 75. Then how a Swallow should return to her òld trade of living after her Winter sleep , &c. Indeed the Swallow has the advantages of Memory , which the incorporate Soul has not in her incorporation into a Terrestrial Body after her state of Silence . But the vital inclinations , which are mainly if not onely fitted in the Plastick , being not onely revived , but ( signally vitious of themselves ) revived with advantage , by reason of the corruption of this coarse earthly Body into which the Soul is incorporate , they cannot fail of discovering themselves in a most signal manner , without any help of memory , but from the mere pregnancie of a corrupt Body , and formerly more than ordinarily debauched Plastick in the state of Pre-existence . Pag. 76. Whenas others are as fatally set against the Opinions , &c. And this is done , as the ingenious Author takes notice , even where neither Education nor Custom have interposed to sophisticate their Judgments or Sentiments . Nay , it is most certain , that they sometime have Sentiments and entertain Opinions quite contrary to their Education . So that that is but a slight account , to restore this Phaenomenon into Education and Custom , whenas Opinions are entertained and stiffly maintained in despight of them . This I must confess implies that the aerial Inhabitants philosophize , but conjecturally onely , as well as the Inhabitants of the Earth . And it is no wonder that such Spirits as are lapsed in their Morals , should be at a loss also in their Intellectuals ▪ and though they have a desire to know the truth in Speculations , it suiting so well with their pride , that yet they should be subject to various errours and hallucinations as well as we , and that there should be different , yea opposite Schools of Philosophie among them . And if there be any credit to be given to Cardans story of his Father Facius Cardanus , things are thus de facto in the aereal Regions . And two of the Spirits which Facius Cardanus saw in that Vision ( left upon Record by him , and of which he often told his Son Hieronymus while he was living ) were two Professors of Philosophie in different Academies , and were of different Opinions ; one of them apertly professing himself to be an Aven-Roist . The story is too long to insert here . See Dr. H. Moore his Immortality of the Soul , book 3. chap. 17. So that lapsed Souls philosophizing in their Aerial State , and being divided into Sects , and consequently maintaining their different or opposite Opinions with heat and affection which reaches the Plastick , this may leave a great propension in them to the same Opinions here , and make them almost as prone to such and such Errours , as to such and such Vices . This , I suppose , the ingenious Author propounds as an Argument credible and plausible , though he does not esteem it of like force with those he produced before . Nor does his Opposer urge any thing to any purpose against it . The main thing is , That these Propensities to some one Opinion are not universal , and blended with the constitution of every person , but are thin sown ▪ and grow up sparingly . Where there are five , says he , naturally bent to any one Opinion , there are many millions that are free to all . If some , says he , descend into this life big with aptnesses and proclivities to peculiar Theories , why then should not all , supposing they pre-existed together , do the like ? As if all in the other Aereal State were Professors of Philosophie , or zealous Followers of them that were . The solution of this difficulty is so easie , that I need not insist on it . Pag. 78. Were this difference about sensibles , the influence of the body might then be suspected for a cause , &c. This is very rationally alleadged by our Author , and yet his Antagonist has ▪ the face from the observation of the diversity of mens Palates and Appetites , of their being differently affected by such and such strains of Musick , some being pleased with one kind of Melodie , and others with another , some pl●ased with Aromatick Odours , others offended with them , to reason thus : If the Bodie can thus cause us to love and dislike Sensibles , why not as well to approve and dislike Opinions and Theories ? But the reason is obvious why not ; because the liking or disliking of these Sensibles depends upon the grateful or ungrateful motion of the Nerves of the Bodie , which may be otherwise constituted or qualified in some complexions than in other some But for Philosophical Opinions and Theories ' what have they to do with the motion of the Nerves ? It is the Soul herself that judges of those abstractedly from the Senses , or any use of the Nerves or corporeal Organ . If the difference of our Judgment in Philosophical Theories be resolvible into the mere constitution of our Bodie , our Understanding itself will hazard to be resolved into the same Principle also : And Bodie will prove the onely difference betwixt Men and Brutes . We have more intellectual Souls because we have better Bodies , which I hope our Authors Antagonist will not allow . Pag. 78. For the Soul in her first and pure nature has no Idiosyncrasies , &c. Whether there may not be certain different Characters proper to such and such Classes of Souls , but all of them natural and without blemish , and this for the better order of things in the Universe , I will not rashly decide in the Negative . But as the Author himself seems to insinuate , if there be any such , they are not such as fatally determine Souls to false and erroneous apprehensions . For that would be a corruption and a blemish in the very natural Character . Wherefore if the Soul in Philosophical Speculations is fatally determined to falshood in this life , it is credible it is the effect of its being inured thereto in the other . Pag. 79. Now to say that all this variety proceeds primarily from the mere temper of our Bodies , &c. This Argument is the less valid for Pre-existence , I mean that which is drawn from the wonderful variety of our Genius's , or natural inclinations to the employments of life , because we cannot be assured but that the Divine Providence may have essentially , as it were , impressed such Classical Characters on humane Souls , as I noted before . And besides , if that be true which Menander says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That every man , as soon as he is born , has a Genius appointed him to be his Instructer and Guide of his Life : That some are carried with such an impetus to some things rather than others , may be from the instigations of his assisting Genius . And for that Objection of the Author's Antagonist against his Opinion touching those inclinations to Trades , ( which may equally concern this Hypothesis of Menander ) that it would then be more universal , every one having such a Genius ; this truth may be smothered by the putting young people promiscuously to any Trade , without observing their Genius . But the Chineses suppose this truth , they commonly shewing a Child all the Employs of the Citie , that he may make his own choice before they put him to any . But if the Opinion of Menander be true , that every man has his guardian Genius , under whose conduct he lives ; the Merchant , the Musician , the Plowman , and the rest ; it is manifest that these Genii cannot but receive considerable impressions of such things as they guide their Clients in . And pre-existent Souls in their aereal estate being of the same nature with these Daemons or Genii , they are capable of the same Employment , and so tincture themselves deep enough with the affairs of those parties they preside over . And therefore when they themselves , after the state of Silence , are incorporated into earthly Bodies , they may have a proneness from their former tincture to such methods of life as they lived over whom they did preside . Which quite spoils the best Argument our Author's Antagonist has against this Topick ; which is , That there are several things here below which the Geniusses of men pursue and follow with the hottest chase , which have no similitude with the things in the other state , as Planting , Building , Husbandrie , the working of Manufactures , &c. This best Argument of his , by Menander's Hypothesis , which is hard to confute , is quite defeated . And to deny nothing to this Opposer of Pre-existence which is his due , himself seems unsatisfied , in resolving these odd Phaenomena into the temper of Bodie . And therefore at last hath recourse to a secret Causality , that is , to he knows not what . But at last he pitches upon some such Principle as that whereby the Birds build their Nest , the Spider weaves her Webs , the Bees make their Combs , &c. Some such thing he says ( though he cannot think it that prodigious Hobgoblin the Spirit of Nature ) may produce these strange effects , may byass also the fancies of men in making choice of their Employments and Occupations . If it be not the Spirit of Nature , then it must be that Classical Character I spoke of above . But if not this , nor the preponderancies of the Pre-existent state , nor Menander's Hypothesis , the Spirit of Nature will bid the fairest for it of any besides , for determining the inclinations of all living Creatures in these Regions of Generation , as having in itself vitally , though not intellectually , all the Laws of the Divine Providence implanted into its essence by God the Creator of it . And speaking in the Ethnick Dialect , the same description may belong to it that Varro gives to their God Genius . Genius est Deus qui proepositus est , ac vim habet omnium rerum gignendarum , and that is the Genius of every Creature that is congenit to it in vertue of its generation . And that there is such a Spirit of Nature ( not a God , as Varro vainly makes it , but an unintelligent Creature ) to which belongs the Nascency or Generation of things , and has the management of the whole matter of the Universe , is copiously proved to be the Opinion of the Noblest and Ancientest Philosophers , by the learned Dr. R. Cudworth in his System of the Intellectual World , and is demonstrated to be a true Theorem in Philosophie by Dr. H. Moore in his Euchiridion Metaphysicum , by many , and those irrefutable Arguments ; and yet I dare say both can easily pardon the mistake and bluntness of this rude Writer , nor are at all surprized at it as a Noveltie , that any ignorant rural Hobthurst should call the Spirit of Nature ( a thing so much beyond his capacitie to judge of ) a prodigious Hobgoblin . But to conclude , be it so that there may be other causes besides the pristine inurements of the Pre-existent Soul , that may something forcibly determine her to one course of life here , yet when she is most forcibly determined , if there be such a thing as Pre-existence , this may be rationally supposed to concur in the efficiencie . But that it is not so strong an Argument as others to prove Pre-existence , I have hinted alreadie . Pag. 79. For those that are most like in the Temper , Air , Complexion of their Bodies , &c. If this prove true , and I know nothing to the contrarie , this vast difference of Genius's , were it not for the Hypothesis of their Classical Character imprinted on Souls at their very creation , would be a considerably tight Argument . But certainly it is more honest than for the avoiding Pre-existence to resolve the Phaenomenon into a secret Causality , that is to say , into one knows not what . Pag. 82. There being now no other way left but Pre-existence , &c. This is a just excuse for his bringing in any Argument by way of overplus that is not so apodictically concluding . If it be but such as will look like a plausible solution of a Phaenomenon ( as this of such a vast difference of Genius's ) Pre-existence once admitted , or otherwise undeniably demonstrated , the proposing thereof should be accepted with favour . Chap. 11. pag. 85. And we know our Saviour and his Apostles have given credit to that Translation , &c. And it was the authentick Text with the Fathers of the Primitive Church . And besides this , if we read according to the Hebrew Text , there being no object of Job's knowledge expressed , this is the most easie and natural sence : Knowest thou that thou wast then , and that the number of thy days are many ? This therefore was reckoned amongst the rest of his ignorances , that though he was created so early , he now knew nothing of it . And this easie sence of the Hebrew Text , as well as that Version of the Septuagint , made the Jews draw it in to the countenancing of the Tradition of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Pre-existence of Souls , as Grotius has noted of them . Pag. 85. As reads a very credible Version . R. Menasse Ben Israel reads it so : [ I gave thee Wisdom , ] which Version , if it were sure and authentick , this place would be fit for the defence of the Opinion it is produced for . But no Interpreters besides , that I can find , following him , nor any going before him , whom he might follow , I ingenuously confess the place seems not of force enough to me to infer the conclusion . He read , I suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel , whence he translated it , Indidi tibi Sapientiam ; but the rest read it in Cal. Pag. 86. And methinks that passage of our Saviours Prayer , Father , glorifie me with the glorie I had before the World began , &c. This Text , without exceeding great violence , cannot be evaded . As for that of Grotius interpreting [ that I had ] that which was intended for me to have , though it make good sence , yet it is such Grammar as that there is no School-boy but would be ashamed of it ; nor is there , for all his pretences , any place in Scripture to countenance such an extravagant Exposition by way of Parallelism , as it may appear to any one that will compare the places which he alleadges , with this ; which I leave the Reader to do at his leisure . Let us consider the Context , Joh. 17. 4. I have glorified thee upon earth , during this my Pilgrimage and absence from thee , being sent hither by thee . I have finished the work which thou gavest me to do , and for the doing of which I was sent , and am thus long absent . And now , O Father , glorifie me , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud teipsum , in thine own presence , with the glorie which I had before the world was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apud te , or in thy presence . What can be more expressive of a Glorie which Christ had apud Patrem , or at his Fathers home , or in his presence before the world was , and from which for such a time he had been absent ? Now for others that would salve the business by communication of Idioms , I will set down the words of an ingenious Writer that goes that way : Those Predicates , says he , that in a strict and vigorous acception agreed onely to his Divine Nature , might by a communication of Idioms ( as they phrase it ) be attributed to his Humane , or at least to the whole Person compounded of them both , than which nothing is more ordinarie in things of a mixt and heterogeneous nature , as the whole man is stiled immortal from the deathlessness of his Soul : thus he . And there is the same reason if he had said that man was stiled mortal ( which certainly is far the more ordinarie ) from the real death of his Bodie , though his Soul be immortal . This is wittily excogitated . But now let us apply it to the Text , expounding it according to his communication of Idioms , affording to the Humane Nature what is onely proper to the Divine , thus . Father , glorifie me [ my Humane Nature ] with the glorie that I [ my Divine Nature ] had before the world was . Which indeed was to be the Eternal , Infinite , and Omnipotent brightness of the Glory of the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Glory which his Divine Nature had before the World was . But how can this Humane Nature be glorified with that Glory his Divine Nature had before the world was , unless it should become the Divine Nature , that it might be said to have pre-existed ? ( But that it cannot be . For there is no confusion of the Humane and Divine Nature in the Hypostasis of Christ : ) Or else because it is hypostatically united with the Divine Nature ; but if that be the Glory , that he then had already , and had it not ( according to the Opposers of Pre-existence ) before the world was . So we see there is no sence to be made of this Text by communication of Idioms , and therefore no sence to be made of it without the Pre-existence of the Humane Nature of Christ . And if you paraphrase [ me ] thus , My Hypostasis consisting of my Humane and Divine Nature , it will be as untoward sence . For if the Divine Nature be included in [ me ] then Christ prays for what he has aleady , as I noted above . For the Glory of the eternal Logos from everlasting to everlasting , is the same , as sure as he is the same with himself . Pag. 86. By his expressions of coming from the Father , descending from Heaven , and returning thither again , &c. I suppose these Scriptures are alluded to , John 3. 13. 6. 38. 16. 28. I came down from Heaven not to do my own will , but the will of him that sent me . I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . Whereupon his Disciples said unto him , Lo now speakest thou plainly , and speakest no Parable . But it were a very great Parable , or Aenigm , that one should say truly of himself , that he came from Heaven , when he never was there . And as impossible a thing is it to conceive how God can properly be said to come down from Heaven , who is alwaies present every where . Wherefore that in Christ which was not God , namely his Soul , or Humane Nature , was in Heaven before he appeared on Earth , and consequently his Soul did pre-exist . Nor is there any refuge here in the communication of Idioms . For that cannot be attributed to the whole Hypostasis , which is competent to neither part that constitutes it . For it was neither true of the Humane Nature of Christ , if you take away Pre-existence , nor of the Divine , that they descended from Heaven , &c. And yet John 3. 13 , 14. where Christ prophesying of his Crucifixion and Ascension , saith , No man hath ascended up to Heaven , but he that came down from Heaven , even the Son of man , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] who was in Heaven . So Erasmus saith , it may be rendred a Participle of the present tense , having a capacity to signifie the time past , if the sence require it , as it seems to do here . Qui erat in Coelo , viz. antequam descenderat . So Erasmus upon the place . Wherefore these places of Scripture touching Christ being such inexpugnable Arguments of the Pre-existence of the Soul of the Messiah ; the Writer of No Pre-existence , methinks , is no where so civil or discreet as in this point . Where , he saies , he will not squabble about this , but readily yield that the Soul of Christ was long extant before it was incarnate . But then he presently flings dirt upon the Pre-existentiaries , as guilty of a shameful presumption and inconsequence , to conclude the Pre-existence of all other Humane Souls from the Pre-existence of his . Because he was a peculiar favourite of God , was to undergo bitter sufferings for Mankind ; and therefore should enjoy an happy Pre-existence for an Anti-praemium . And since he was to purchase a Church with his own most precious Bloud , it was fit he should pre-exist from the beginning of the world , that he might preside over his Church as Guide and Governour thereof ; which is a thing that cannot be said of any other soul beside . This is a device which , I believe , the Pre-existentiaries , good men , never dreamt of , but they took it for granted , that the creation of all Humane Souls was alike , and that the Soul of Christ was like ours in all things , sin onely excepted ; as the Emperour Justinian , in his Discourse to Menas Patriarch of Constantinople , argues from this very Topick to prove the Non-pre-existence of our Souls , from the Non-pre-existence of Christs , he being like us in all things , sin onely excepted . And therefore as to Existence and Essence there was no difference . Thus one would have verily thought to have been most safe and most natural to conclude , as being so punctual according to the declaration of Scripture , and order of things . For it seems almost as harsh and repugnant to give Angelical Existence to a Species not Angelical , as Angelical Essence . For according to them , it belongs to Angels onely to exist a mundo condito , not to Humane souls . Let us therefore see what great and urgent occasions there are , that the Almighty should break this order . The first is , That he may remonstrate the Soul of the Messiah to be his most special Favourite . Why ? That is sufficiently done , and more opportunely , if other souls pre-existed to be his corrivals . But his faithful adhesion above the rest to the Law of his Maker , as it might make him so great a Favourite : so that transcendent priviledge of being hypostatically united with the Godhead , or Eternal Logos , would , I trow , be a sufficient Testimony of Gods special Favour to him above all his fellow Pre-existent Souls . And then , which is the second thing for his Anti-praemial Happiness ( though it is but an Hysteron Proteron , and preposterous conceit , to fancie wages before the work ) had he less of this by the coexistence of other souls with him , or was it not rather the more highly encreased by their coexistencie ? And how oddly does it look , that one solitary Individual of a Species should exist for God knows how many ages alone ? But suppose the soul of the Messiah , and all other souls created together , and several of them fallen , and the Soul of the Messiah to undertake their recovery by his sufferings , and this declared amongst them ; surely this must hugely inhance his Happiness and Glory through all the whole order of Humane souls , being thus constituted or designed Head and Prince over them all . And thus , though he was rejected by the Jews and despised , he could not but be caressed and adored by his fellowsouls above , before his descent to this state of humiliation . And who knows but this might be part at least of that Glory which , he says , he had before the world was ? And which this ungrateful world denied him , while he was in it , who crucified the Lord of life . And as for the third and last , That the Soul of the Messiah was to pre-exist , that he might preside over the Church all along from the beginning of it : What necessity is there of that ? Could not the Eternal Logos and the Ministry of Angels sufficiently discharge that Province ? But you conceive a congruity therein ; and so may another conceive a congruity that he should not enter upon his Office till there were a considerable lapse of Humane Souls which should be his care to recover ; which implies their Pre-existence before this stage of the Earth : And if the Soul of the Messiah , united with the Logos , presided so early over the Church ; that it was meet that other unlapsed souls , they being of his own tribe , should be his Satellitium , and be part of those ministring Spirits that watch for the Churches good , and zealously endeavour the recovery of their sister-souls , under the conduct of the great Soul of the Messiah , out of their captivity of sin and death . So that every way Pre-existence of other souls will handsomly fall in with the Pre-existence of the soul of the Messiah , that there may be no breach of order , wherias there is no occasion for it , nor violence done to the Holy Writ , which expressly declares Christ to have been like to us in all things ( as well in Existence as Essence ) sin onely excepted ; as the Emperour earnestly urges to the Patriarch Menas . Wherefore we finding no necessity of his particular pre-existing , nor convenience , but what will be doubled if other Souls pre-exist with him ; it is plain , if he pre-exist , it is as he is an Humane soul , not as such a particular soul ; and therefore what proves his soul to pre-exist , proves others to pre-exist also . Pag. 87. Since these places have been more diffusely urged in a late discourse to this purpose . I suppose he means in the Letter of Resolution concerning Origen , Where the Author opens the sense of Philip. 2. 6. learnedly and judiciously , especially when he acknowledges Christs being in the form of God , to be understood of his Physical Union with the Divine Logos . Which is the Ancient Orthodox Exposition of the Primitive Fathers , they taking this for one notable Testimony of Scripture , for the Divinity of Christ . Whenas they that understand it Politically of Christs Power and Authority onely , take an excellent weapon out of the hands of the Church wherewith she used to oppose the Impugners of Christs Divinity . But how can Christ being God ( verus Deus , as Vatablus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) empty himself , or any way deteriorate himself as to his Divinity , by being incarnate , and taking upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of the terrestrial Adam ? For every earthly man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle seems to intimate , Rom. 8. 21. as this ingenious Writer has noted ; and the Apostle likewise seems so to expound it in the Text , by adding presently by way of Exegesis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and was made in the likeness of men ; like that Gen. 5. 3. Adam begot a son in his own likeness , a terrestrial man as himself was . Wherefore the Incarnation of Christ being no exinanition to his Divinity , there was an Humanity of Christ , viz. his Soul , in a glorious state of Pre-existence , to which this voluntary exinanition belonged . Pag. 87. Was it for this mans sin , or his fathers , that he was born blind ? For the avoiding the force of this Argument for proving that Pre-existence was the Opinion of the Jews ; and that Christ when it was so plainly implied in the Question , by his silence , or not reproving it , seemed to admit it , or at least to esteem it no hurtful Opinion : They alledge these two things : First , That these Enquirers having some notions of the Divine Prescience , might suppose that God foreknowing what kind of person this blind man would prove , had antedated his punishment . The other is , That the Enquirers may be conceived to understand the blind mans original sin . So that when they enquired whether the man was born blind for his own or his Parents sin , they might onely ask whether that particular Judgment was the effect of his Parents , or of his own original pravity . This is Camerons . But see what sorced conceits Learned men will entertain , rather than not to say something on a Text. What a distorted and preposterous account is that found , that God should punish men before they sin , because he foresees they will sin ? And he onely produces this example , and a slight one too , That Jeroboams hand was dried up as he stretched it forth to give a sign to apprehend the Prophet . And the other is as fond an account , That God should send such severe Judgments on men for their original Pravity , which they cannot help . And original Pravity being so common to all , it could be no reason why this particular man should be born blind , more than others . Wherefore Grotius far more ingenuously writes thus upon the place : Quoerunt ergo an ipse peccaverit , quia multi Judoeorum credebant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animarum . And as our Saviour Christ passed it for an innocent Opinion , so did the Primitive Church , the Book of Wisdom being an allowable book with them , and read in publick , though it plainly declare for Pre-existence , Chap. 8. 20. Chap. 12. p. 93. Therefore let the Reader , if he please , call it a Romantick Scheme , or imaginary Hypothesis , &c. This is very discreetly and judiciously done of the Author , to propose such things as are not necessary members or branches of Pre-existence , and are but at the best conjectural , as no part of that otherwise-useful Theory . For by tacking too fast these unnecessary tufts or tassels to the main Truth , it will but give occasion to wanton or wrathful whelps to worry her , and tug her into the dirt by them . And we may easily observe how greedily they catch at such occasions , though it be not much that they can make out of them , as we may observe in the next Chapter . Chap. 13. pag. 96. Pill . 1. To conceive him as an immense and all-glorious Sun , that is continually communicating , &c. And this as certainly as the Sun does his light , and as restrainedly . For the Suns light is not equally imparted to all subjects , but according to the measure of their capacity . And as Nature limits here in natural things , so does the Wisdom and Justice of God in free Creatures . He imparts to them as they capacitate themselves by improving or abusing their Freedom . Pag. 100. Pill . 3. Be resolved into a Principle that is not meerly corporeal . He suspects that the descent of heavy bodies , when all is said and done , must be resolved into such a Principle . But I think he that without prejudice peruses the Eleventh and Thirteenth Chapters ( with their Scholia ) of Dr. Mores Enchiridion Metaphysicum , will find it beyond suspition , that the Descent of heavy bodies is to be resolved into some corporeal Principle ; and that the Spirit of Nature , though you should call it with the Cabalists by that astartling name of Sandalphon , is no such prodigious Hobgoblin , as rudeness and presumptuous ignorance has made that Buckeram Writer in contempt and derision to call it . Pag. 101. As naturally as the fire mounts , and a stone descends . And as these do not so ( though naturally ) meerly from their own intrinsick nature , but in vertue of the Spirit of the Vniverse ; so the same reason there is in the disposal of Spirits . The Spirit of Nature will range their Plasticks as certainly and orderly in the Regions of the World , as it does the matter it self in all places . Whence that of Plotinus may fitly be understood , That a Soul enveigled in vitiousness , both here and after death , according to her nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thrust into the state and place she is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if she were drawn thither by certain invisible or Magical strings of Natures own pulling . Thus is he pleased to express this power or vertue of the Spirit of Nature in the Universe . But I think that transposition she makes of them is rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a transvection of them , rather than pulsion or traction . But these are overn●ce Curiosities . Pag. 101. As likely some things relating to the state of Spirits , &c. That is to say , Spirits by the ministry of other Spirits may be carried into such regions as the Spirit of Nature would not have transmitted them to , from the place where they were before , whether for good or evil . Of the latter kind whereof , I shall have occasion to speak more particularly in my Notes on the next Chapter . Pag. 102. Pill . 4. The souls of men are capable of living in other bodies besides terrestrial , &c. For the Pre-existentiaries allow her successively to have lived , first , in an Ethereal body , then in an Aereal ; and lastly , after the state of Silence , to live in a Terrestrial . And here I think , though it be something early , it will not be amiss to take notice what the Anti-pre-existentiaries alledged against this Hypothesis ; for we shall have the less trouble afterwards . First , therefore , they say , That it does not become the Goodness of God to make Mans Soul with a triple Vital Congruity , that will fit as well an Aereal and Terrestrial condition , as an Aethereal . For from hence it appears , that their Will was not so much in fault that they sinned , as the constitution of their Essence : And they have the face to quote the account of Origen , pag. 49. for to strengthen this their first Argument . The words are these : They being originally made with a capacity to joyn with this terrestrial matter , it seems necessary according to the course of nature that they should sink into it , & so appear terrestrial men . And therefore , say they , there being no descending into these earthly bodies without a lapse or previous sin , their very constitution necessitated them to sin . The second Argument is , That this Hypothesis is inconsistent with the bodies Resurrection . For the Aereal bodie immediately succeeding the Terrestrial , and the Aethereal the Aereal , the business is done , there needs no resuscitation of the Terrestrial body to be glorified . Nor is it the same numerical body or flesh still , as it ought to be , if the Resurrection-body be Aethereal . The third is touching the Aereal Body ; That if the soul after death be tyed to an Aereal body ( and few or none attain to the Aethereal immediately after death ) the souls of very good men will be forced to have their abode amongst the very Devils . For their Prince is the Prince of the Air , as the Apostle calls him ; and where can his subjects be , but where he is ? So that they will be enforced to endure the companie of these foul Fiends ; besides all the incommodious changes in the Air , of Clouds , of Vapours , of Rain , Hail , Thunder , tearing Tempests and Storms ; and what is an Image of Hell it self , the darkness of Night will overwhelm them every four and twenty hours . The fourth Argument is touching the Aethereal state of Pre-existence . For if souls when they were in so Heavenly and happy an estate could lapse from it , what assurance can we have , when we are returned thither , that we shall abide in it ? it being but the same Happiness we were in before : and we having the same Plastick with its triple Vital Congruity , as we had before . Why therefore may we not lapse as before ? The fifth and last Argument is taken from the state of Silence . Wherein the Soul is supposed devoid of perception . And therefore their number being many , and their attraction to the place of conception in the Womb being merely Magical , and reaching many at a time , there would be many attracted at once ; so that scarce a Foetus could be formed which would not be a multiform Monster , or a cluster of Humane Foetus's , not one single Foetus . And these are thought such weighty Arguments , that Pre-existence must sink and perish under their pressure . But , I believe , when we have weighed them in the balance of unprejudiced Reason , we shall find them light enough . And truly , for the first ; It is not only weak and slight , but wretchedly disingenuous . The strength of it is nothing but a maimed and fraudulent Quotation , which makes ashew as if the Author of the Account of Origen , bluntly affirmed , without any thing more to do , that souls being originally made with a capacity to joyn with this terrestrial matter , it seems necessary , according to the course of nature , that they should sink into it , and so appear terrestrial men : Whenas if we take the whole Paragraph as it lies , before they cast themselves into this fatal necessity , they are declared to have a freedom of will , whereby they might have so managed their happy Estate they were created in , that they need never have faln . His words are these : What then remains , but that through the faulty and negligent use of themselves , whilst they were in some better condition of life , they rendred themselves less pure in the whole extent of their powers , both Intellectual and Animal ; and so by degrees became disposed for the susception of such a degree of corporeal life , as was less pure , indeed , than the former ; but exactly answerable to their present disposition of Spirit . So that after certain Periods of time they might become far less fit to actuate any sort of body , than the terrestrial ; and being originally made with a capacity to joyn with this too , and in it to exercise the Powers and functions of life , it seems necessary , &c. These are the very words of the Author of the Account of Origen , wherein he plainly affirms , that it was the fault of the Souls themselves , that they did not order themselves then right when they might have done so , that cast them into this terrestrial condition . But what an Opposer of Pre-existence is this , that will thus shamelesly falsifie and corrupt a Quotation of an ingenious Author , rather than he will seem to want an Argument against his Opinion ! Wherefore briefly to answer to this Argument , It does as much become the Goodness of God to create souls with a triple Vital Congruity , as to have created Adam in Paradise with free Will , and a capacity of sinning . To the Second , the Pre-existentiaries will answer , That it is no more absurd to conceive ( nor so much ) that the soul after death hath an Airy body , or it may be some an Ethereal one , than to imagine them so highly happy after death without any body at all . For if they can act so fully and beatifically without any body , what need there be any Resurrection of the body at all ? And if it be most natural to the soul to act in some body , in what a long unnatural estate has Adams soul been , that so many thousand years has been without a body ? But for the soul to have a body , of which she may be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certainly is most natural , or else she will be in an unnatural state after the Resurrection to all Eternitie . Whence it is manifest , that it is most natural for the soul , if she act at all , to have a body to act in . And therefore , unless we will be so dull as to fall into the drouzie dream of the Pyschopannychites , we are to allow the soul to have some kind of body or other till the very Resurrection . But those now that are not Psychopannychites , but allow good Souls the joys and glories of Paradise before the Resurrection of the Body , let them be demanded to what end the soul should have a Resurrection-body ; and what they would answer for themselves , the Pre-existentiaries will answer for their position that holds the Soul has an Aethereal body already , or an Aereal one which may be changed into an Aethereal body . If they will alledge any Concinnity in the business , or the firm promise of more highly compleating our Happiness at the union of our terrestrial bodies with our souls at the Resurrection ; This , I say , may be done as well supposing them to have bodies in the mean time as if they had none . For those bodies they have made use of in the interval betwixt their Death and Resurrection , may be so thin and dilute , that they may be no more considerable than an Interula is to a Royal Robe lined with rich Furrs , and embroidered with Gold. For suppose every mans bodie at the Resurrection framed again out of its own dust , bones , sinews and flesh , by the miraculous Power of God , were it not as easie for these subtile Spirits , as it is in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to enter these bodies , and by the Divine Power assisting , so to inactuate them , that that little of their Vehicle they brought in with them , shall no more destroy the individuation of the Body , than a draught of wine drunk in , does the individuation of our body now , though it were , immediately upon the drinking , actuated by the Soul. And the soul at the same instant actuating the whole Aggregate , it is exquisitely the same numerical bodie , even to the utmost curiosity of the Schoolmen . But the Divine Assistance working in this , it is not to be thought that the soul will loose by resuming this Resurrection-body , but that all will be turned into a more full and saturate Brightness and Glory , and that the whole will become an heavenly , spiritual , and truly glorified Body , immortal and incorruptible . Nor does the being thus turned into an heavenly or spiritual Body , hinder it from being still the same Numerical body , forasmuch as one and the same Numerical matter , let it be under what modifications it will , is still the same numerical matter or body ; and it is gross ignorance in Philosophie that makes any conceive otherwise . But a rude and ill-natured Opposer of Pre-existence is not content that it be the same numerical body , but that this same numerical body be still flesh , peevishly and invidiously thereby to expose the Author of the Account of Origen , who , pag. 120. writes thus : That the bodie we now have , is therefore corruptible and mortal , because it is flesh ; and therefore if it put on incorruption and immortality , it must put off it self first , and cease to be flesh . But questionless that ingenious Writer understood this of natural ●lesh and bloud , of which the Apostle declares , That flesh and bloud cannot inherit the Kingdom of God. But as he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural body and there is a spiritual body : So if he had made application of the several kinds of Flesh he mentions , of Men , of Beasts , of Fishes , and Birds , he would have presently subjoyned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a natural flesh and there is a spiritual flesh . And 't is this spiritual Flesh to which belongs incorruption and immortality , and which is capable of the Kingdom of Heaven . But for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the natural flesh , it must put off it self , and cease to be natural flesh , before it can put on immortality and incorruption . So little inconsistency is there of this Hypothesis ( as touching the souls acting in either an Aereal or Aethereal Vehicle , during the interval betwixt the Resurrection and her departure hence ) with the Resurrection of the bodie . But in the mean time , there is a strong bar thereby put to the dull dream of the Psychopanychiles , and other harshnesses also eased or smoothed by it . Now as for the third Argument , which must needs seem a great Scare-crow to the illiterate , there is very little weight or none at all in it . For if we take but notice of the whole Atmosphere , what is the dimension thereof , and of the three Regions into which it is distributed , all these Bugbears will vanish . As for the Dimension of the whole Atmosphere , it is by the skilful reputed about fifty to Italick miles high , the Convex of the middle Region thereof about four such miles , the Concave about half a mile . Now this distribution of the Air into these three Regions being thus made , and the Hebrew tongue having no other name to call the Expansum about us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven , here is according to them a distribution of Heaven into three , and the highest Region will be part of the third Heaven . This therefore premised , I answer , That though the souls of good men after death be detained within the Atmosphere of the Air , ( and the Air it self haply may reach much higher than this Atmosphere that is bounded by the mere ascent of exhalations and vapours ) yet there is no necessity at all that they should be put to those inconveniencies , which this Argument pretends , from the company of Devils , or incommodious changes and disturbances of the Air. For suppose such inconveniencies in the middle and lowest Region , yet the upper Region , which is also part of the third Heaven , those parts are ever calm and serene . And the Devils Principality reaching no further than through the middle and lowest Region next the earth , ( not to advertise that his quarters may be restrained there also ) the souls of the departed that are good , are not liable to be pester'd and haunted with the ungrateful Presence or Occursions of the deformed and grim Retinue , or of the vagrant vassals of that foul Feind , that is Prince of the Air , he being onely so of these lower parts thereof , and the good souls having room enough to consociate together in the upper Region of it . Nor does that promise of our Saviour to the thief on the Cross , that that very day he should be with him in Paradise , at all clash with this Hypothesis of Aereal Bodies , both because Christ by his miraculous power might confer that upon the penitent thief his fellow-sufferer , which would not fall to the share of other penitents in a natural course of things ; and also because this third Region of the Air may be part of Paradise it self : ( In my Fathers house there are many Mansions ) and some learned men have declared Paradise to be in the Air , but such a part of the Air as is free from gross Vapours and Clouds ; and such is the third Region thereof . In the mean time we see the souls of good men departed , freed from those Panick fears of being infested either by the unwelcome company of Fiends and Devils , or incommodated by any dull cloudy obscurations , or violent and tempestuous motions of the Air. Onely the shadowy Vale of the Night will be cast over them once in a Nycthemeron . But what incommodation is that , after the brisk active heat of the Sun in the day-time , to have the variety of the more mild beams of the Moon , or gentle , though more quick and chearful , scintillations of the twinkling Stars ? This variety may well seem an addition to the felicity of their state . And the shadowyness of the Night may help them in the more composing Introversions of their contemplative mind , and cast the soul into ineffably pleasing slumbers and Divine extasies ; so that the transactions of the Night may prove more solacing and beatifick sometimes , than those of the day . Such things we may guess at afar off , but in the mean time be sure , that these good and serious Souls know how to turn all that God sends to them to the improvement of their Happiness . To the fourth Argument we answer , That there are not a few reasons from the nature of the thing that may beget in us a strong presumption that souls recovered into their Celestial Happiness will never again relapse , though they did once . For first , it may be a mistake that the Happiness is altogether the same that it was before . For our first Paradisiacal Bodies from which we lapsed , might be of a more crude and dilute Aether , not so full and saturate with Heavenly glory and perfection as our Resurrection-body is . Secondly , The soul was then unexperienced , and lightly coming by that Happiness she was in , did the more heedlessly forgo it , before she was well aware ; and her mind roved after new adventures , though she knew not what . Thirdly , It is to be considered , whether Regeneration be not a stronger tenour for enduring Happiness , than the being created happie . For this being wrought so by degrees upon the Plastick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with ineffable groans and piercing desires after that Divine Life , that the Spirit of God co-operating exciteth in us ; when Regeneration is perfected and wrought to the full by these strong Agonies , this may rationally be deemed a deeper tincture in the soul than that she had by mere Creation , whereby the soul did indeed become Holy , innocent and happie , but not coming to it with any such strong previous conflicts and eager workings and thirstings after that state , it might not be so firmly rooted by far as in Regeneration begun and accomplished by the operation of Gods Spirit , gradually but more deeply renewing the Divine Image in us . Fourthly , It being a renovation of our Nature into a pristine state of ours , the strength and depth of impression seems increased upon that account also . Fifthly , The remembrance of all the hardships we underwent in our lapsed condition , whether of Mortification or cross Rancounters , this must likewise help us to persevere when once returned to our former Happiness . Sixthly , The comparing of the evanid pleasures of our lapsed or terrestrial life , with the fulness of those Joys that we find still in our heavenly , will keep us from ever having any hankering after them any more . Seventhly , The certain knowledge of everlasting punishment , which if not true , they could not know , must be also another sure bar to any such negligencies as would hazard their setled felicity . Which may be one reason why the irreclaimable are eternally punished , namely , that it may the better secure eternal Happiness to others . Eighthly , Though we have our triple Vital Congruity still , yet the Plastick life is so throughly satisfied with the Resurrection-body , which is so considerably more full and saturate with all the heavenly richness and Glorie than the former , that the Plastick of the soul is as entirely taken up with this one Bodie , as if she enjoyed the pleasures of all three bodies at once , Aethereal , Aereal , and Terrestrial . And lastly , Which will strike all sure , He that is able to save to the utmost , and has promised us eternal life , is as true as able , and therefore cannot fail to perform it . And who can deny but that we in this State I have described , are as capable of being fixed there , and confirmed therein , as the Angels were after Lucifer and others had faln ? And now to the fifth and last Argument against the state of Silence , I say it is raised out of mere ignorance of the most rational as well as most Platonical way of the souls immediate descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For the first Mover or stirrer in this matter , I mean in the formation of the Foetus , is the Spirit of Nature , the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Universe , to whom Plotinus somewhere attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Predelineations and prodrome Irradiations into the matter , before the particular soul , it is preparing for , come into it . Now the Spirit of Nature being such a spirit as contains Spermatically or Vitally all the Laws contrived by the Divine Intellect , for the management of the Matter of the World , and of all Essences else unperceptive , or quatenus unperceptive , for the good of the Universe ; we have all the reason in the world to suppose this Vital or Spermatical Law is amongst the rest , viz. That it transmit but one soul to one prepared conception . Which will therefore be as certainly done , unless some rare and odd casualty intervene , as if the Divine Intellect it self did do it . Wherefore one and the same Spirit of Nature which prepares the matter by some general Predelineation , does at the due time transmit some one soul in the state of Silence by some particularizing Laws ( that fetch in such a soul rather than such , but most sure but one , unless as I said some special casualty happen ) into the prepared Matter , acting at two places at once according to its Synenergetical vertue or power . Hence therefore it is plain , that there will be no such clusters of Foetus's and monstrous deformities from this Hypothesis of the souls being in a state of Silence . But for one to shuffle off so fair a satisfaction to this difficulty , by a precarious supposing there is no such Being as the Spirit of Nature , when it is demonstrable by so many irrefragable Arguments that there is , is a Symptome of one that philosophizes at random , not as Reason guides . For that is no reason against the existence of the Spirit of Nature , because some define it A Substance incorporeal , but without sense and animadversion , &c. as if a spirit without sense and animadversion were a contradiction . For that there is a Spirit of Nature is demonstrable , though whether it have no sense at all is more dubitable . But though it have no sense or perception , it is no contradiction to its being a Spirit , as may appear from Dr. H. Mores Brief Discourse of the true Notion of a Spirit . To which I direct the Reader for satisfaction , I having already been more prolix in answering these Arguments than I intended . But I hope I have made my presage true , that they would be found to have no force in them to overthrow the Hypothesis of a threefold Vital Congruity in the Plastick of the soul . So that this fourth Pillar , for any execution they can do , will stand unshaken . Pag. 103. For in all sensation there is corporeal motion , &c. And besides , there seems an essential relation of the Soul to Body , according to Aristotles definition thereof , he defining it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actuates the boby . Which therefore must be idle when it has nothing to actuate , as a Piper must be silent , as to piping , if he have no Pipe to play on . Chap. 14. pag. 113. The ignobler and lower properties or the life of the body were languid and remiss , viz. as to their proper exercises or acting for themselves , or as to their being regarded much by the Soul that is taken up with greater matters , or as to their being much relished , but in subserviency to the enjoyment of those more Divine and sublime Objects ; as the Author intimates towards the end of his last Pillar . Pag. 114. And the Plastick had nothing to do but to move this passive and easie body , &c. It may be added , and keep it in its due form and shape . And it is well added [ accordingly as the concerns of the higher faculties required ] For the Plastick by reason of its Vital Union with the vehicle , is indeed the main instrument of the motion thereof . But it is the Imperium of the Perceptive that both excites and guides its motion . Which is no wonder it can do , they being both but one soul . Pag. 114. To pronounce the place to be the Sun , &c. Which is as rationally guessed by them , as if one should fancy all the Fellows and Students Chambers in a Colledge to be contained within the area of the Hearth in the Hall , and the rest of the Colledge uninhabited . For the Sun is but a common Focus of a Vortex , and is less by far to the Vortex , than the Hearth to the Ichnographie of the whole Colledge , that I may not say little more than a Tennis-ball to the bigness of the earth . Pag. 115. Yet were we not immutably so , &c. But this mutability we were placed in , was not without a prospect of a more full confirmation and greater accumulation of Happiness at the long run , as I intimated above . Pag. 116. We were made on set purpose defatigable , that so all degrees of life , &c. We being such Creatures as we are and finite , and taking in the enjoyment of those infinitely perfect and glorious Objects onely pro modulo nostro , according to the scantness of our capacity , diversion to other Objects may be an ease and relief . From whence the promise of a glorified body in the Christian Religion , as it is most grateful , so appears most rational . But in the mean time it would appear most irrational to believe we shall have eyes and ears and other organs of external sense , and have no suitable Objects to entertain them . Pag. 117. Yea , methinks 't is but a reasonable reward to the body , &c. This is spoken something popularly and to the sense of the vulgar , that imagine the body to feel pleasure and pain , whenas it is the soul onely that is perceptive and capable of feeling either . But 't is fit the body should be kept in due plight for the lawful and allowable corporeal enjoyments the soul may reap therefrom for seasonable diversion . Pag. 117 , That that is executed which he hath so determined , &c. Some fancy this may be extended to the enjoying of the fruits of the Invigouration of all the three Vital Congruities of the Plastick , and that for a soul orderly and in due time and course to pass through all these dispensations , provided she keep her self sincere towards her Maker , is not properly any lapse or sin , but an harmless experiencing all the capacities of enjoying themselves that God has bestowed upon them . Which will open a door to a further Answer touching the rest of the Planets being inhabited , namely , That they may be inhabited by such kind of ●ouls as these , who therefore want not the Knowledge and assistance of a Redeemer . And so the earth may be the onely Nosocomium of sinfully lapsed souls . This may be an answer to such far-fetched Objections till they can prove the contrarie . Pag. 118. Adam cannot withstand the inordinate appetite , &c. Namely , after his own remissness and heedlessness in ordering himself , he had brought himself to such a wretched weakness . Pag. 121. The Plastick faculties begin now fully to awaken , &c. There are three Vital Congruities belonging to the Plastick of the Soul , and they are to awake orderly , that is , to operate one after another downward and upward , that is to say , In the lapse , the Aereal follows the Aethereal , the Terrestrial the Aereal . But in their Recovery or Emergency out of the lapse , The Aereal follows the Terrestrial , and the Aethereal the Aereal . But however , a more gross turgency to Plastick operation may haply arise at the latter end of the Aereal Period , which may be as it were the disease of the soul in that state , and which may help to turn her out of it into the state of Silence , and is it self for the present silenced therewith . For where there is no union with bodie , there is no operation of the Soul. Pag. 121. For it hath an aptness and propensity to act in a Terrestrial body , &c. This aptness and fitness it has in the state of Silence ▪ according to that essential order of things interwoven into its own nature , and into the nature of the Spirit of the World , or great Archeus of the Universe , according to the eternal counsel of the Divine Wisdom . By which Law and appoyntment the soul will as certainly have a fitness and propensity at its leaving the Terrestrial body to actuate an Aereal one . Pag. 122. Either by mere natural Congruity , the disposition of the soul of the world , or some more spontaneous agent , &c. Natural Congruity and the disposal of the Plastick soul of the world ( which others call the Spirit of Nature ) may be joyned well together in this Feat , the Spirit of Nature attracting such a soul as is most congruous to the predelineated Matter which it has prepared for her . But as for the spontaneous Agent , I suppose , he may understand his ministry in some supernatural Birth . Unless he thinks that some Angels or Genii may be imployed in putting souls into bodies , as Gardiners are in setting Pease and Beans in the beds of Gardens . But certainly they must be no good Genii then that have any hand in assisting or setting souls in such wombs as have had to do with Adulterie , Incest , and Buggery . Pag. 123. But some apish shews and imitations of Reason , Vertue and Religion , &c. The Reason of the unregenerate in Divine things is little better than thus , and Vertue and Religion which is not from that Principle which revives in us in real Regeneration , are , though much better than scandalous vice and profaness , mere pictures and shadows of what they pretend to . Pag. 123. To its old celestial abode , &c. For we are Pilgrims and strangers here on the earth , as the holy Patriarchs of old declared . And they that speak such things , saith the Apostle , plainly shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they seek their native country , for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies . And truly if they had been mindful of that earthly country out of which they came , they might , saith he , have had opportunity of returning . But now they desire a better , to wit , an heavenly , Hebr. 11. Pag. 124. But that they step forth again into Airy Vehicles . This is their natural course , as I noted above . But the examples of Enoch and Elias , and much more of our ever Blessed Saviour , are extraordinary and supernatural . Pag. 125. Those therefore that pass out of these bodies before their Terrestrial Congruity be spoyled , weakened , or orderly unwound , according to the tenour of this Hypothesis , &c. By the favour of this ingenious Writer , this Hypothesis does not need any such obnoxious Appendage as this , viz. That souls that are outed these Terrestrial bodies before their Terrestrial Congruity be spoiled , weakned , or orderly unwound , return into the state of Inactivity . But this is far more consonant both to Reason and Experience or Storie , that though the Terrestrial Congruity be still vigorous , as not having run out it may be the half part , no not the tenth part of its Period , the soul immediately upon the quitting of this body is invested with a bodie of Air , and is in the state of Activity not of Silence in no sense . For some being murdered have in all likelyhood in their own persons complained of their murderers , as it is in that story of Anne Walker ; and there are many others of the same nature . And besides , it is far more reasonable , there being such numerous multitudes of silent souls , that their least continuance in these Terrestrial bodies should at their departure be as it were a Magical Kue or Tessera forthwith to the Aereal Congruity of life to begin to act its part upon the ceasing of the other , that more souls may be rid out of the state of Silence . Which makes it more probable that every soul that is once besmeared with the unctuous moisture of the Womb , should as it were by a Magick Oyntment be carried into the Air ( though it be of a still-born Infant ) than that any should return into the state of Silence or Inactivity upon the pretence of the remaining vigour of the Terrestrial Congruity of life . For these Laws are not by any consequential necessity , but by the free counsel of the Eternal Wisdom of God consulting for the best . And therefore this being so apparently for the best , this Law is interwoven into the Spirit of the World and every particular soul , that upon the ceasing of her Terrestrial Union , her Aereal Congruity of life should immediately operate , and the Spirit of Nature assisting , she should be drest in Aereal robes , and be found among the Inhabitants of those Regions . If souls should be remanded back into the state of Silence that depart before the Terrestrial Period of Vital Congruity be orderly unwound , so very few reach the end of that Period , that they must in a manner all be turned into the state of Inactivity . Which would be to weave Penelope's Web , to do and undo because the day is long enough , as the Proverb is , when ▪ as it rather seems too short , by reason of the numerosity of Silent souls that expect their turn of Recovery into Life . Pag. 125. But onely follow the clew of this Hypothesis . The Hypothesis requires no such thing , but it rather clashes with the first and chiefest Pillar thereof , viz. That all the Divine designs and actions are laid and carried on by Infinite Goodness . And I have already intimated how much better it is to be this way that I am pleading for , than that of this otherwise-ingenious Writer . Pag. 125. Since by long and hard exercise in this body , the Plastick Life is well tamed and debilitated , &c. But this is not at all necessary ▪ no not in those souls whose Plastick may be deemed the most rampant . Dis-union from this Terrestrial body immediately tames it , I mean , the Terrestrial Congruity of Life ; and it● operation is stopt , as surely as a string of a Lut● never so smartly vibrated is streightways silenced by a gentle touch of the finger , and another single string may be immediately made to sound alone , while the other is mute and silent . For , I say , these are the free Laws of the Eternal Wisdom , but fatally and vitally , not intellectually implanted in the Spirit of Nature , and in all Humane Souls or Spirits . The whole Universe is as it were the Automatal Harp of that great and true Apollo ; and as for the general striking of the strings and stopping their vibrations , they are done with as exquisite art as if a free intellectual Agent plaid upon them . But the Plastick powers in the world are not such , but onely Vital and Fatal , as I said before . Pag. 126. That an Aereal body was not enough for it to display its force upon , &c. It is far more safe and rational to say , that the soul deserts her Aereal Estate by reason that the Period of the Vital Congruity is expired , which according to those fatal Laws I spoke of before is determined by the Divine Wisdom . But whether a soul may do any thing to abbreviate this Period , and excite such symptoms in the Plastick as may shorten her continuance in that state , let it be left to the more inquisitive to define . Pag. 128. Where is then the difference betwixt the just and the wicked , in state , place , and body ? Their difference in place I have sufficiently shewn , in my Answer to the third Argument against the triple Congruity of Life in the Plastick of Humane Souls , how fitly they may be disposed of in the Air. But to the rude Buffoonry of that crude Opposer of the Opinion of Pre-existence , I made no Answer . It being methinks sufficiently answered in the Scholia upon Sect. 12. Cap. 3. Lib. 3. of Dr. H. Mores Immortalitas Animae , if the Reader think it worth his while to consult the place ▪ Now for State and Body the difference is obvious . The Vehicle is of more pure Air , and the Conscience more pure of the one than of the other . Pag. 130. For according to this Hypothesis , the gravity of those bodies is less , because the quantity of the earth that draws them is so , &c. This is an ingenious invention both to salve that Phaenomenon , why Bodies in Mines and other deep subterraneous places should seem not so heavy nor hard to lift there , as they are in the superiour Air above the earth ; and also to prove that the crust of the earth is not of so considerable a thickness as men usually conceive it is . I say , it is ingenious , but not so firm and sure . The Quick-silver in a Torricellian Tube will sink deeper in an higher or clearer Air , though there be the same Magnetism of the earth under it that was before . But this is not altogether so fit an illustration , there being another cause than I drive at conjoyned thereto . But that which I drive at is sufficient of it self to salve this Phaenomenon . A Bucket of water , while it is in the water comes up with ease to him that draws it at the Well ; but so soon as it comes into the Air , though there be the same earth under it that there was before , it feels now exceeding more weighty . Of which I conceive the genuine reason is , because the Spirit of Nature , which ranges all things in their due order , acts proportionately strongly to reduce them thereto , as they are more heterogeniously and disproportionately placed as to their consistencies . And therefore by how much more crass and solid a body is above that in which it is placed , by so much the stronger effort the Spirit of Nature uses to reduce it to its right place ; but the less it exceeds the crassness of the Element it is in , the effort is the less or weaker . Hence therefore it is , that a stone or such like body in those subterraneous depths seems less heavy , because the air there is so gross and thick , and is not so much disproportionate to the grossness of the stone as our air above the earth here is ; nor do I make any doubt , but if the earth were all cut away to the very bottom of any of these Mines , so that the Air might be of the same consistency with ours , the stone would then be as heavy as it is usually to us in this superioor surface of the earth . So that this is no certain Argument for the proving that the crust of the earth is of such thinness as this Author would have it , though I do not question but that it is thin enough . Pag. 131. And the mention of the Fountains of the great Deep in the Sacred History , &c. This is a more considerable Argument for the thinness of the crust of the earth ; and I must confess I think it not improbable but that there is an Aqueous hollow Sphaericum , which is the Basis of this habitable earth , according to that of Psalm 24. 2. For he hath founded it upon the seas , and established it upon the flouds . Pag. 131. Now I intend not that after a certain distance all is fluid matter to the Centre ; That is to say , After a certain distance of earthly Matter , that the rest should be fluid Matter , namely , Water and Air , to the Centre , &c. But here his intention is directed by that veneration he has for Des Cartes . Otherwise I believe if he had freely examined the thing to the bottom , he would have found it more reasonable to conclude all fluid betwixt the Concave of the Terrestrial Crust and the Centre of the Earth , as we usually phrase it , though nothing be properly Earth but that Crust . Pag. 131. Which for the most part very likely is a gross and foetid kind of air , &c. On this side of the Concave of the Terrestrial Crust there may be several Hollows of foetid air and stagnant water , which may be so many particular lodgings for lapsed and unruly Spirits But there is moreover a considerable Aqueous Sphaericum upon which the earth is founded , and is most properly the Abyss ; but in a more comprehensive notion , all from the Convex thereof to the Centre may be termed the Abyss , or the Deepest place that touches our imagination . Pag. 131. The lowest and central Regions may be filled with flame and aether , &c. That there was the Reliques of a Sun after the Incrustation of the Earth and Aqueous Orb , is according to this Hypothesis reasonable enough . And a kind of Air and Aether betwixt this diminished Sun and the Concave of this Aqueous Orb , but no crass and opake concamerations of hard Matter interposed betwixt . Which is an Hypothesis the most kind to the ingenious Author of Telluris Theoria Sacra , that he could wish . For he holding that there was for almost two thousand years an opake earthy Crust over this Aqueous Orb unbroke till the Deluge , which he ascribes to the breaking thereof , it was necessary there should be no opake Orb betwixt the Central Fire and this Aqueous Orb ; for else the Fishes for so long a time had lived in utter darkness , having eyes to no purpose , nor ability to guide their way or hunt their prey . Onely it is supposed , which is easie to do , that they then swam with their backs toward the Centre , whenas as now they swim with their bellies thitherward ; they then plying near the Concave , as now near the Convex of this watry Abyss . Which being admitted , the difference of their posture will necessarilly follow according to the Laws of Nature , as were easie to make out , but that I intend brevity in these Annotations . Onely I cannot forbear by the way to advertise how probable it is that this Central Fire which shone clear enough to give light to the Fishes swimming near the Concave of this Watry Orb , might in process of time grow dimmer and dimmer , and exceeding much abate of its light , by that time the Crust of the Earth broke and let in the light of the Sun of this great Vortex into this Watry Region , within which , viz. in the Air or Aether there , there has been still a decay of light , the Air or Aether growing more thick as well as that little Central Fire or Sun , being more and more inveloped with fuliginous stuff about it . So that the whole Concavity may seem most like a vast duskish Vault , and this dwindling over-clouded Sun a Sepulchral Lamp , such as , if I remember right , was found in the Monuments of Olybius and Tulliola . An hideous dismal forlorn Place , and fit Receptacle for the Methim and Rephaim . And the Latin Translation , Job 26. 5. excellently well accords with this sad Phaenomenon . Ecce Gigantes gemunt sub Aquis , & qui habitant cum eis . Here is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Symmachus translates the word . And it follows in the verse , Nudus est Infernus coram eo , Hell is naked before God. And Symmachus in other places of the Proverbs puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together , which therefore is the most proper and the nethermost Hell. And it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the highest sense , whenever this lurid Light ( as it seems probable to me it sometime will be ) is quite extinct , and this Central Fire turned into a Terrella , as it may seem to have already happened in Saturn . But we must remember , as the Author sometimes reminds us , that we are embellishing but a Romantick Hypothesis , and be sure we admit no more than Reason , Scripture , and the Apostolick Faith will allow . Pag. 132. Are after death committed to those squalid subterraneous Habitations , &c. He seems to suppose that all the wicked and degerate souls are committed hither , that they may be less troublesom to better souls in this air above the earth . But considering the Devil is call'd the Prince of the Air , & that he has his Clients and Subjects in the same place with him ; we may well allow the lower Regions of the Air to him , and to some wicked or unregenerate souls promiscuously with him , though there be subterraneous Receptacles for the worst and most rebellious of them , and not send them all packing thither . Pag. 132. That they are driven into those Dungeons by the invisible Ministers of Justice , &c. He speaks of such Dungeons as are in the broken Caverns of the Farth , which may be so many vexatious Receptacles for rebellious Spirits which these invisible Ministers of Justice may drive them into , and see them commited ; and being confined there upon far severer penalties if they submit not to that present punishment which they are sentenced to , they will out of fear of greater Calamity be in as safe custody as if they were under lock and key . But the most dismal penalty is to be carried into the Abyss , the place of the Rephaim I above described . This is a most astonishing commination to them , and they extreamly dread that sentence . Which makes the Devils , Luke 8. 31. so earnestly beseech Christ that he would not command them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pack away into the Abyss . This punishment therefore of the Abyss where the Rephaim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 groan , is door and lock that makes them , whether they will or no , submit to all other punishments and confinements on this side of it . Michael Psellus takes special notice how the Daemons are frighted with the menaces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the menaces of the sending them away packing into the Abyss and subterraneous places . But these may signifie no more than Cavities that are in the ruptues of the earth , and they may steal out again if they will adventure , unless they were perpetually watched , which is not so probable . Wherefore they are imprisoned through fear of that great horrid Abyss above described , and which as I said is an iron lock and door of brass upon them . But then you will say , What is the door and lock to this terrible place ? I answer , The inviolable Adamantine Laws of the great Sandalphon or Spirit of the Vniverse . When once a rebellious Spirit is carried down by a Minister of Justice into this Abyss , he can no more return of himself , than a man put into a Well fortie ●athoms deep is able of himself to ascend out of it . The unlapsed Spirits , it is their priviledge that their Vehicles are wholly obedient to the will of the Spirit that inactuates them , and therefore they have free ingress and egress every where ; and being so little passive as they are , and so quick and swift in their motions , can perform any Ministries with little or no incommodation to themselves . But the Vehicles of lapsed Spirits are more passive , and they are the very chains whereby they are tyed to certain Regions by the iron Laws of the Spirit of the Universe , or Hylarchick Principle , that unfailingly ranges the Matter everie where according to certain orders . Wherefore this Serjeant of Justice having once deposited his Prisoner within the Concave of the Aqueous Orb , he will be as certainly kept there , and never of himself get out again , as the man in the bottom of the Well above-mentioned , For the Laws of the same Spirit of Nature that keeps the man at the bottom of the Well ( that everie thing may be placed according to the measure of its consistencie ) will inhibit this Captive from ever returning to this Superiour Air again , because his Vehicle is , though foul enough , yet much thinner than the Water ; and there will be the the same ranging of things on the Concave side of the Aqueous Orb , as there is on the Convex . So that if we could suppose the Ring about Saturn inhabited with any living creatures , they would be born toward the Concave of the Ring as well as toward the Convex , and walk as steadily as we and our Antipodes do with our feet on this and that side of the earth one against another . This may serve for a brief intimation of the reason of the thing , and the intelligent will easily make out the rest themselves , and understand what an ineluctable fate and calamity it is to be carried into that duskish place of dread and horrour , when once the Angel that has the Keys of the Abyss or bottomless pit has shut a rebellious Spirit up there , & chained him in that hideous Dungeon . Pag. 133. Others to the Dungeon , and some to the most intolerable Hell the Abyss of fire . The Dungeon here , if it wer● understood with an Emphasis , would most properly denote the Dungeon of the Rephaim , of which those parts nearest the Centre may be called the Abyss of Fire more properly than any Vulcano's in the Crust of the earth . Those souls therefore that have been of a more fierce and fiery nature , and the Causers of Violence and Bloodshed , and of furious Wars and cruel Persecutions of innocent and harmless men , when they are committed to this Dungeon of the Rephaim , by those inevitable Laws of the sub●eraqueous Sandalphon , or Demogorgon if you will , they will be ranged nearest the Central Fire of this Hellish Vault . For the Vehicles of ●ouls symbolizing with the temper of the mind , those who are most haughty , ambitious , fier●e , and fiery , and therefore , out of Pride and contempt of others in respect of themselves and their own Interest , make nothing of shedding innocent bloud , or cruelly handling those that are not for their turn , but are faithful adherers to their Maker , the Vehicles of these being more thin and fiery than theirs who have transgressed in the Concap●●c●ble , they must needs surmount such in order of place , and be most remote from the Concave of the Aqueous Orb under which the Rephaim groan , and so be placed at least the nearest to that Abyss of Fire , which our Author terms the most intolerable Hell. Pag. 133. Have a strict and careful eye upon them , to keep them within the confines of their Goal , &c. That this , as it is a more tedious Province , so a needless one , I have intimated above , by reason that the fear of being carried into the Abyss will effectually detain them in their confinements . From whence if they be not released in time , the very place they are in may so change their Vehicles , that it may in a manner grow natural to them , and make them as uncapable of the Superiour Air as Bats and Owls are , as the ingenious Author notes , to bear the Suns Noon-day-Beams , or the Fish to live in these thinner Regions . Pag. 134. Vnder severe penalties prohibit all unlicensed excursions into the upper World , though I confess this seems not so probable , &c. The Author seems to reserve all the Air above the earth to good souls onely , and that if any ●ad ones appear , it must ●e by either stealth or license . But why bad souls may not be in this lower Region of the Air as well as Devils , I understand not . Nor do I conceive but that the Kingdom of Darkness may make such Laws amongst themselves , as may tend to the ease and safety of those of the Kingdom of Light. Not out of any good-will to them , but that themselves may not further smart for it if they give license to such and such exorbitancies . For they are capable of pain and punishment , and though they are permitted in the world , yet they are absolutely under the power of the Almighty , and of the Grand Minister of his Kingdom , the glorious Soul of the Messiah . Pag. 137. The internal Central Fire should have got such strength and irresistible vigour , &c. But how or from whence , is very hard to concei●e : I should rather suspect , as I noted above , that the Fire will more and more decay till it turn at last to a kind of Terrella , like that observed within the Ring of Saturn , and the Dungeon become utter Darkness , where there will be weeping and wailing and gnashing of teeth , as well as in the furnace of Fire . Pag. 141. And so following the Laws of its proper motion shall fly away out of this Vortex , &c. This looks like an ●eedless mistake of this ingenious Writer , who though he speak the language of Cartesius , seems here not to have recalled to mind his Principles . For the Earth according to his Principles is never like to become a Sun again . Nor if it had so become , would it then become a Comet . Forasmuch as Comets according to his Philosophie are incr●stated Suns , and Planets or Earths in a manner , and so to be deemed so soon as they settle in any Vortex , and take their course about the Centre thereof . Nor if the Earth become a Sun again , is it like to leave our Vortex according to the Cartesian Principles , but rather be swallowed down into the Sun of our Vortex , and increase his magnitude ; the ranging of the Planets according to Des Cartes Mechanical Laws being from the difference of their solidities , and the least solid next to the Sun. Whither then can this Sol redivivus or the Earth turned wholly into the Materia subtilissima again be carried , but into the Sun it self ? This seems most likely , especially if we consider this Sol Redivious or the Earth turned all into the Materia subtilissima , in itself . But if we take into our consideration its particular Vortex which carries about the Moon , the business may bear a further debate which will require more time than to be entred upon here . But it seems plain at first sight , that though this Sol Redivivus should by vertue of its particular Vortex be kept from being swallowed down into the Sun and Centre of the great Vortex , yet it will never be able to get out of this great Vortex , according to the frame of Des Cartes Philosophy . So that there will be two Suns in one Vortex , a Planetary one and a fixt one . Which unexpected monstrositie in Nature will make any cautious Cartesian more wary how he admits of the Earths ever being turned into a Sun again ; but rather to be content to let its Central Fire to incrustrate it self into a Terrella , there seeming to be an example of this in that little Globe in the midst of the Ring of Saturn ; but of an Earth turned into a Sun no example at all that I know of . Pag. 142. So that the Central Fire remains unconcerned , &c. And so ●t well may , it being so considerable a distance from the Concave of the Aqueous Orb , and the Aqueous Orb it self betwixt the Crust of the Earth and it . But the Prisoners of this Gaol of the Rephaim will not be a little concerned . This Hell of a suddain growing so smothering hot to them all , though the Central Fire no more than it was . And whatever becomes of those Spirits that suffer in the very Conflagration it self , yet Ab hoc Inferno nulla est redemptio . Pag. 147. Those immediate births of unassisted nature will not be so tender , &c. Besides , the Air being replenisht with benign Daemons or Genii , to whom it cannot but be a pleasant Spectacle to behold the inchoations and progresses of reviving Nature , they having the Curiositie to contemplate these births , may also in all likelihood exercise their kindness in helping them in their wants ; and when they are grown up , assist them also in the methods of Life , and impart as they shall find fit the Arcana of Arts and Sciences and Religion unto them , nor suffer them to symbolize overmuch in their way of living with the rest of their fellow terrestrial Creatures . If it be true that some hold , that even now when there is no such need , every one has his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Genius or Guardian Angel , it is much more likely that at such a season as this , every tender Foetus of their common Mother the Earth , would be taken into the care of some good Daemon or other , even at their very first budding out into life . Pag. 148. But all this is but the frolick exercise of my Pen choosing a Paradox . And let the same be said of the Pen of the Annotator , who has bestowed these pains not to gain Proselytes to the Opinions treated of in this Discourse , but to entertain the Readers Intellectuals with what may something inlarge his thoughts ; and if he be curious and anxious , help him at a pinch to some ease of mind touching the ways of God and his wonderful Providence in the World. Pag. 149. Those other expressions of Death , Destruction , Perdition of the ungodly , &c. How the entring into the state of Silence may well be deemed a real Death , Destruction and Perdition , that passage in Lucretius does marvelously well set out . Nam si tantopere est animi mutata potestas , Omnis ut actarum exciderit retinentia rerum , Non , ut opinor , ea ab letho jam longiter errat Quapropter fateare necesse est , quoe fuit ante . Interiisse , &c. De Rerum Natura , Lib. 3. And again in the same book he says , though we were again just as we were before , yet we having no memory thereof , it is all one as if we were perfectly lost . And yet this is the condition of the soul which the Divine Nemesis sends into the state of Silence , because afterwards she remembers nothing of her former life . His words are these : Nec , si materiam nostram collegerit oetas Post obitum , rursúmque redegerit ut sita nunc est , Atque iterum nobis fuerint data lumina vitoe , Pertineat quicquam tamen ad nos id quoque factum Interrupta semel quom sit retinentia nostri . Pag. 150. In those passages which predict new Heavens and a new Earth , &c. I suppose he alludes especially to that place in the Apocalypse , Chap. 21. where presently upon the Description of the Lake of Fire in the precedent Chapter which answers to the Conslagration , it is said , And I saw a new Heaven and a new Earth . But questionless that passage , as in other places , is Politically to be understood , not Physically , unless this may be the ingenious Authors meaning , That the Writer of the Apocalypse adorning his style with allusions to the most rouzing and most notable real or Physical Objects ( which is observable all along the Apocalypse ) it may be a sign that a new Heaven and a new Earth succeeding the Conflagration , is one of those noble Phaenomena true and real amongst the rest , which he thought fit to adorn his style with by alluding thereto . So that though the chief intended sense of the Apocalypse be Political , yet by its allusions it may countenance many noble and weighty Truths whether Physical or Metaphysical . As , The existence of Angels , which is so perpertually inculcated all along the Book from the beginning to the ending : The Divine Shechina in the celestial Regions : The Dreadful Abyss in which rebellious Spirits are chained , and at the commination whereof they so much tremble : The Conflagration of the Earth ; and lastly , The renewing and restoring this Earth and Heaven after the Conflagration . Pag. 150. The main Opinion of Pre-existence is not at all concerned , &c. This is very judiciously and soberly noted by him . And therefore it is by no means fairly done by the Opposers of Pre-existence , while they make such a pudder to confute any passages in this Hypothesis , which is acknowledged by the Pre-existentiaries themselves to be no necessary or essential part of that Dogma . But this they do , that they may seem by their Cavils ( for most of them are no better ) against some parts of this unnecessarie Appendage of Pre-existence , to have done some execution upon the Opinion it self ; which how far it extends , may be in some measure discovered by these Notes we have made upon it . Which stated as they direct , the Hypothesis is at least possible ; but that it is absolutely the true one , or should be thought so , is not intended . But as the ingenious Author suggests , it is either this way or some better , as the infinite Wisdom of God may have ordered . But this possible way shews Pre-existence to be neither impossible nor improbable . Pag. 151. But submit all that I have written to the Authority of the Church of England , &c. And this I am perswaded he heartily did , as it is the duty of every one , in things that they cannot confirm by either a plain demonstration , clear authority of Scripture , Manifestation of their outward Senses , or some rouzing Miracle , to compromise with the Decisions of the National Church where Providence has cast them , for common peace and settlement , and for the ease and security of Governours . But because a fancy has taken a man in the head , that he knows greater Arcana than others , or has a more orthodox belief in things not necessarie to Salvation than others have , for him to affect to make others Proselytes to his Opinion , and to wear his badge of Wisdom , as of an extraordinarie Master in matters of Theory , is a mere vanitie of Spirit , a ridiculous piece of pride and levitie , and unbeseeming either a sober and stanched man or a good Christian . But upon such pretences to gather a Sect , or set up a Church or Independent Congregation , is intolerable Faction and Schism , nor can ever bear a free and strict examination according to the measures of the truest Morals and Politicks . But because it is the fate of some men to believe Opinions , to others but probable , nor it may be so much ( as the motion of the Earth suppose , and Des Cartes his Vortices , and the like ) to be certain Science , it is the interest of every National Church to define the truth of no more Theories than are plainly necessary for Faith and good manners ; because if they either be really , or seem to be mistaken in their unnecessary Decisions or Definitions , this with those that are more knowing than ingenuous will certainly lessen the Authority and Reverence due to the Church , and hazard a secret enmity of such against her . But to adventure upon no Decisions but what have the Authority of Scripture ( which they have that were the Decisions of General Councils before the Apostasie ) and plain usefulness as well as Reason of their side , this is the greatest Conservative of the Honour and Authority of a Church ( especially joyned with an exemplary life ) that the greatest Prudence or Politicks can ever excogitate . Which true Politicks the Church of Rome having a long time ago deserted , has been fain , an horrid thing to think of it ! to support her Authority and extort Reverence by mere Violence and Bloud . Whenas , if she had followed these more true and Christian Politicks , she would never have made herself so obnoxious , but for ought one knows , she might have stood and retained her Authority for ever . In the mean time , this is suitable enough , and very well worth our noting , That forasmuch as there is no assurance of the Holy Ghost's assisting unnecessary Decisions , though it were of the Universal Church , much less of any National one , so that if such a point be determined , it is uncertainly determined , and that there may be several ways of holding a necessary Point , some more accommodate to one kind of men , others to another , and that the Decisions of the Church are for the Edification of the people , that either their Faith may be more firm , or their Lives more irreprehensible : these things , I say , being premised , it seems most prudent and Christian in a Church to decline the Decision of the circumstances of any necessary point , forasmuch as by deciding and determining the thing one way , those other handles by which others might take more fast hold on it are thereby cut off , and so their assent made less firm thereto . We need not go far for an example , if we but remember what we have been about all this time . It is necessarie to believe that we have in us an Immortal Spirit capable of Salvation and Damnation , according as we shall behave ourselves . This is certainly revealed to us , and is of indispensable usefulness . But though this Opinion or rather Article of Faith be but o●e , yet there are several waies of holding it . And it lies more easie in some mens minds , if they suppose it created by God at every conception in the Womb ; in othersome , if they conceive it to be ex Traduce ; and lastly in others , if it pre-exist . But the waies of holding this Article signifie nothing but as they are subservient to the making us the more firmly hold the same . For the more firmly we believe it , the greater influence will it have upon our lives , to cause us to live in the fear of God , and in the waies of Righteousness like good Christians . Wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies , rather than by either of the other two , and thus of any one of the three ; It is manifest , it is much more prudently done of the Church not to cut off two of these three handles by a needless , nay , a harmful Decision , but let every one choose that handle that he can hold the Article fastest by , for his own support and Edification . For thus every one laying firm hold on that handle that is best fitted for his own grasp , the Article will carry all these three sorts of believers sa●e up to Heaven , they living accordingly ; whenas two sorts of them would have more slippery or uncertain hold , if they had no handle offered to them but those which are less suitable to their grasp and Genius . Which shews the Prudence , Care , and Accuracy of Judgment in the Church of England , that as in other things , so in this , she has made no such needless and indeed hurtful Decisions , but left the modes of conceiving things of the greatest moment , to every ones self , to take it that way that he can lay the fastest hold of it , and it will lie the most easily in his mind without doubt and wavering . And therefore there being no one of these handles but what may be useful to some or other for the more easie and undoubted holding that there is in us an Immaterial and Immortal Soul or Spirit , my having taken this small pains to wipe off the soil , and further the usefulness of one of them by these Annotations , if it may not merit thanks , it must , I hope , at least deserve excuse with all those that are not of too sowre and tetrick a Genius , and prefer their own humours and sentiments before the real benefit of others . But now if any one shall invidiously object , that I prefer the Christian Discretion of my own Church the Church of England , before the Judgment and Wisdom of a General Council , namely , the fifth Oecumenical Council held at Constantinople in Justinians time under the Patriarch Eutychius , who succeeded Menas lately deceased , to whom Justinian sent that Discourse of his against Origen and his errours , amongst which Pre-existence is reckoned one : In answer to this , several things are to be considered , that right may be done our Mother . First , What number of Bishops make a general Council , so that from their Numerosity we may rely upon their Authority and infallibility that they will not conclude what is false . Secondly , Whether in whatsoever matters of debate , though nothing to the Salvation of mens souls , but of curious ▪ Speculation , fitter for the Schools of Philosophers than Articles of Faith for the edification of the people ( whose memory and conscience ought to be charged with no notions that are not subservient to the rightly and duly honouring God and his onely begotten Son our Lord Jesus Christ , and to the faithful discharging their duty to man ) the assistance of the Spirit of God can rationally be expected ; or onely in such things as are necessary to be professed by the people , and very useful for the promoting of Life and Godliness . And as Moses has circumscribed his Narrative of the Creation within the limits of Mundus Plebeiorum , and also the Chronology of time according to Scripture is bounded from the first Adam to the coming again of the second to Judgment , and Sentencing the wicked to everlasting punishment , and the righteous to life everlasting : so whether the Decisions of the Church are not the most safely contained within these bounds , and they faithfully discharge themselves in the conduct of Souls , if they do but instruct them in such truths only as are within this compass revealed in sacred Scripture . And whether it does not make for the Interest and Dignity of the Church to decline the medling with other things , as unprofitable and unnecessary to be decided . Thirdly , Whether if a General Council meet not together in via Spiritus Sancti , but some stickling imbitter'd Grandees of the Church out of a pique that they have taken against some persons get through their interest a General Council called , whether is the assistance of the Holy Ghost to be expected in such a meeting , so that they shall conclude nothing against truth . Fourthly , Whether the Authority of such General Councils as Providence by some notable prodigie may seem to have intimated a dislike of , be not thereby justly suspected , and not easily to be admitted as infallible deciders . Fifthly , Whether a General Council that is found mistaken in one point , anathematizing that for an Heresie which is a truth , forfeits not its Authority in other points , which then whether falshoods or truths , are not to be deemed so from the Authority of that Council , but from other Topicks . Sixthly , Since there can be no commerce betwixt God and man , nor he communicate his mind and will to us but by supposition , That our senses rightly circumstantiated are true , That there is skill in us to understand words and Grammar , and schemes of speech , as also common notions and clear inferences of Reason , whether if a General Council conclude any thing plainly repugnant to these , is the Conclusion of such a Council true and valid ; and whether the indeleble Notices of truth in our mind that all Mankind is possessed of , whether Logical , Moral , or Metaphysical , be not more the dictates of God , than those of any Council that are against them . Seventhly , If a Council , as general as any has been called , had in the very midnight of the Churches Apostasie and ignorance met , and concluded all those Corruptions that now are obtruded by the Church of Rome , as Transubstantiation , Invocation of Saints , Worshipping of Images , and the like , whether the Decisions of such a Council could be held infallible or valid . What our own excellently well Reformed Church holds in this case , is evident out of her Articles . For , Eighthly , The Church of England plainly declares . That General Councils when they be gathered together , forasmuch as they be an Assembly of men whereof all are not governed with the Spirit and Word of God , they may err , and sometimes have erred even in things pertaining to God. Wherefore , saith she ▪ things ordained by them as necessary to Salvation have neither strength nor Authority , unless it may be declared that they be taken out of Holy Scripture . Artic 21. Ninthly , And again , Artic. 20. where she allows the Church to have power to decree Rites and Ceremonies , and Authority in Controversies of Faith , but with this restriction , That it is not lawful for the Church to ordain any thing that is contrary to Gods Word written , neither may it so expound one place of Scripture that it be repugnant to another : she concludes : Wherefore although the Church be a Witness and Keeper of Holy Writ , yet as it ought not to decree any thing against the same , so besides the same ought it not to inforce any thing to be believed for necessity of Salvation . What then , does she null the Authority of all the General Councils , and have no deference for any thing but the mere Word of God to convince men of Heresie ▪ No such matter . What her sense of these things is , you will find in 1 Eliz. cap. 1. Wherefore , Tenthly and lastly , What General Councils the Church of England allows of for the conviction of Hereticks you may understand out of these words of the Statute : They shall not adjudge any matter or cause to be Heresies , but onely such as heretofore have been adjudged to be Heresie by the Authority of the Canonical Scriptures , or by the first four General Councils or any of them , or by any other General Council wherein the same was declared Heresie by the express and plain words of the said Canonical Scriptures . By brief reflections upon some of these ten Heads , I shall endeavour to lessen the Invidiousness of my seeming to prefer the Discretion of the Church of England before the Judgment of a General Council , I mean of such a General Council as is so unexceptionable that we may relie on the Authority of their Decisions , that they will not fail to be true . Of which sort whether the fifth reputed General Council be , we will briefly first consider . For reflecting on the first head , It seems scarcely numerous enough for a General Council . The first General Council of Nice had above three hundred Bishops ; That of Chalcedon above six hundred : This fifth Council held at Constantinople had but an hundred sixty odd . And which still makes it more unlike a General Council , in the very same year , viz. 553 , the Western Bishops held a Council at Aquileia , and condemned this fifth Council held at Constantinople . Secondly , The Pre-existence of Souls being a mere Philosophical Speculation , and indeed held by all Philosophers in the affirmative that held the Soul incorporeal ; we are to consider whether we may not justly deem this case referrible to the second Head , and to look something like Pope Zacharies appointing a Council to condemn Virgilius as an Heretick , for holding Antipodes . Thirdly , We may very well doubt whether this Council proceeded in via Spiritus Sancti , this not being the first time that the lovers and admirers of Origen for his great Piety and Knowledge , and singular good service he had done to the Church of Christ in his time , had foul play plai'd them . Witness the story of Theophilus Bishop of Antioch , who to revenge himself on Dioscorus and two others that were lovers of Origen and Anti-Anthropomorphites , stickled so , that he caused Epiphanius in his See , as he did in his own , to condemn the Books of Origen in a Synod . To which condemnation Epiphanius an Anthropomorphite , and one of more Zeal than Knowledge , would have got the subscription of Chrysostome the Patriarch of Constantinople ; but he had more Wisdom and Honesty than to listen to such an injurious demand . And as it was with those Synods called by Theophilus and Epiphanius , so it seems to be with the fifth Council . Piques and Heart-burnings amongst the Grandees of the Church seemed to be at the bottom of the business . Binius in his History of this fifth Council takes notice of the enmity betwixt Pelagius , Pope Vigilius's Apocrisiarie , and Theodorus Bishop of Caesarea Cappadociae an Origenist . And Spondanus likewise mentions the same , who says , touching the business of Origen , that Pelagius the Popes Apocrisiarie , eam quaestionem in ipsius Theodori odium movisse existimabatur . And truly it seems to me altogether incredible , unless there were some hellish spight at the bottom , that they should not have contented themselves to condemn the errours supposed to be Origens ( but after so long a time after his death , there being in his writings such choppings and changings and interpolations , hard to prove to be his ) but have spared his name , for that unspeakable good service he did the Church in his life-time . See Dr. H. Mores Preface to his Collectio Philosophica , Sect. 18. where Origens true Character is described out of Eusebius . Wherefore whether this be to begin or carry on things in via Spiritus Sancti , so that we may rely on the Authority of such a Council , I leave to the impartial and judicious to consider . Fourthly , In reference to the fourth Head , That true wisdom and moderation , and the holy assistance of Gods Spirit did not guide the affairs of this Council , seems to be indicated by the Divine Providence , who to shew the effect of their unwise proceedings in the self-same year the Council sate , sent a most terrible Earthquake for forty days together upon the City of Constantinople where the Council was held , and upon other Regions of the East , even upon Alexandria it self and other places , so that many Cities were levelled to the ground . Upon which Spondanus writes thus : Haec verò praesagia fuisse malorum quae sunt praedictam Synodum consecuta , nemo negare poterit quicunque ab eventis facta noverit judicare . This also reminds me of a Prodigy as it was thought that happened at the sixth reputed General Council , where nigh three hundred Fathers were gathered together to decide this nice and subtile Point , namely , whether an operation or volition of Christ were to be deemed , Vna operatio sive volitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that Axiom of some Metaphysicians , that Actio est suppositi , and so the Humane and Divine Nature of Christ being coalescent into one person , his volition and operation be accounted one as his person is but one ; or because of the two Natures , though but one person , there are to be conceived two operations or two volitions . This latter Dogma obtained , and the other was condemned by this third Constantinopolitan Council : whereupon , as Paulus Diaconus writes , abundance of Cobwebs or Spiders webs fell or rained , as it were , down upon the heads of the people , to their very great astonishment . Some interpret the Cobwebs of Heresies ; others haply more rightfully of troubling the Church of Christ with over-great niceties and curiosities of subtile Speculation , which tend nothing to the corroborating her Faith , and promoting a good Life ; and are so obscure , subtile , and lubricous , that look on them one way they seem thus , and another way thus . To this sixth General Council there seemed two Operations and two Wills in Christ , because of his two Natures . To a Council called after by Philippicus the Emperour , and John Patriarch of Constantinople , considering Christ as one person , there appeared Numerosissimo Orientalium Episcoporum collecto Conventui ▪ as Spondanus has it : but as Binius , Innumerae Orientalium Episcoporum multitudini congregatae , but one will and one operation . And certainly this numerous or innumerable company of Bishops must put as fair for a General Council as that of less than three hundred . But that the Authority of both these Councils are lessened upon the account of the second Head , in that the matter they consulted about tended nothing to the corroboration of our Faith , or the promotion of a good Life , I have already intimated . These things I was tempted to note , in reference to the tenth Head. For it seems to mean undeniable Argument , that our First Reformers , which are the Risen Witnesses , were either exquisitely well seen in Ecclesiastick History , or the good Hand of God was upon them that they absolutely admitted onely the four first General Councils ; but after them , they knew not where to be , or what to call a General Council , and therefore would not adventure of any so called for the adjudging any matters Heresie . But if any pretended to be such , their Authority should no further prevail , than as they made out things by express and plain words of Canonical Scripture . And for other Synods , whether the Seventh , which is the second of Nice , or any other that the Church of Rome would have to be General in defence of their own exorbitant points of Faith or Practice , they will be found of no validity , if we have recourse to the sixth , seventh , eighth and ninth Heads . Fifthly , In reference to the fifth Head. This fifth Council loseth its Authority in anathematizing what in Origen seems to be true according to that express Text of Scripture , John 16. 28. ( especially compared with others . See Notes on Chap. 11. ) I came forth from the Father , and am come into the world ; again I leave the world , and go to the Father . He came forth from his Father which is in Heaven , accordingly as he taught us to pray to him ( the Divine Shechina being in a peculiar manner there ) He leaves the world and goes to the Father , which all understand of his Ascension into Heaven , whence his coming from the Father must have the same sense , or else the Antithesis will plainly fail . Wherefore it is plain he came down from Heaven ( as he signifies also in other places ) as well as returns thither . But he can neither be truly said to come from heaven , nor return thither , according to his Divine Nature . For it never left Heaven , nor removes from one place to another ; and therefore this Scripture does plainly imply the Pre existence of the Soul of the Messiah , according to the Doctrine of the Jews , before it was incarnate . And this stricture of the old Cabala may give light to more places of St. Johns Writings than is fit to recite in this haste ; I will onely name one by the by , 1 John 4. 2. Every Spirit that confesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Jesus is the Christ come in the flesh , that is to say , is the Christ incarnate , is of God. For the Messiah did exist , viz. his Soul , before he came into the flesh , according to the Doctrine of the Jews . Which was so well known , that upon the above-cited saying ( John 16. 28. ) of our Saviour , they presently answered , Lo , now speakest thou plainly , and speakest no Parable ; because he clearly discovers himself by this Character to be the expected Messias incarnate . Nor is there any possible evasion out of the clearness of this Text ●rom the communication of Idioms , because Christ cannot be said to come down from Heaven according to his Humane Nature before it was there , therefore his Humane Nature was there before it was incarnate . And lastly , The Authority of the Decision of this Council ( if it did so decide ) is lessened , in that contrary to the second Head ( as was hinted above ) it decides a point that Faith and Godliness is not at all concerned in . For the Divinity of Christ , which is the great point of Faith , is as firmly held supposing the Soul of the Messias united with the Logos before his incarnation , as in it . So that the spight onely of Pelagius against Theodorus to multiply Anathematisms against Origen , no use or necessity of the Church required any such thing . Whence again their Authority is lessened upon the account of the third Head. These things may very well suspend a careful mind , and loth to be imposed upon , from relying much upon the Authority of this fifth Council . But suppose its Authority entire , yet the Acts against Origen are not to be found in the Council . And the sixth Council in its Anathematisms , though it mention Theodorets Writings , the Epistle of Ibas and Theodarus Mopsuestenus who were concerned in the fifth Council ; yet I find not there a syllable touching Origen . And therefore those that talk of his being condemned by that fifth Council , have an eye , I suppose , to the Anathematisms at the end of that Discourse which Justinian the Emperour sent to Menas . Patriarch of Constantinople , according to which form they suppose the errours of Origen condemned . Which if it were true , yet simple Pre-existence will escape well enough . Nor do I think that learned and intelligent Patriarch Photius would have called the simple Opinion of Pre-existence of souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but for those Appendages that the injudiciousness and rashness of some had affixed to it . Partly therefore re●lecting upon that first Anathematism in the Emperours Discourse that makes the pre-existent souls of men first to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if their highest felicity consisted in having no body to inactuate ( which plainly clashes with both sound Philosophy and Christianity , as if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rephaim were all one , and they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , grown cold to the Divine Love , and onely gathered body as they gathered corruption , and were alienated from the Life of God ; which is point-blank against the Christian Faith , which has promised us , as the highest prize , a glorified body : ) And partly what himself adds , that one soul goes into several bodies ; Which are impertinent Appendages of the Pre-existence of the soul , false , useless and unnecessary ; and therefore those that add these Appendages thereto , violate the sincerity of the Divine Tradition to no good purpose . But this simple Doctrine of Pre-existence is so unexceptionable and harmless , that the third collection of Councils in Justellus , which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though it reckon the other errours of Origen condemned in the fifth Council , omits this of Pre-existence . Certainly that Ecclesiastick that framed that Discourse for the Emperour , if he did it not himself , had not fully , deliberately and impartially considered the Dogma of Pre-existence taken in its self , nor does once offer to answer any Reasons out of Scripture or Philosophy that are produced for it . Which if it had been done , and this had been the onely errour to be alledged against Origen , I cannot think it credible , nay scarce possible , though their spight had been never so much against some lovers of Origen , that they could have got any General Council to have condemned so holy , so able , so victorious a Champion for the Christian Church in his life-time for an Heretick , upon so tolerable a punctilio , about three hundred years after his death . What Father that wrote before the first four General Councils , but might by the Malevolent , for some odd passage or other , be doomed an Heretick , if such severity were admittable amongst Christians ? But I have gone out further than I was aware , and it is time for me to bethink me what I intended . Which was the justifying of my self in my seeming to prefer the Discretion of our own Church in leaving us free to hold the Incorporeity and Immortality of the soul by any of the three handles that best fitted every mans Genius , before the Judgment of the fifth General Council , that would abridge us of this liberty . From which Charge I have endeavoured to free my self , briefly by these two ways : First , by shewing how hard it is to prove the fifth Oecumenical Council so called , to be a legitimate General or Oecumenical Council , and such as whose Authority we may relie on . And secondly , if it was such , by shewing that it did not condemn simply the Pre-existence of souls , but Pre-existence with such and such Appendages . So that there is no real clashing betwixt our Church and that Council in this . But however this is , from the eighth and ninth Heads it's plain enough that the Church of England is no favourer of the Conclusions of any General Council that are enjoyned as necessary to Salvation , that be either repugnant to Holy Scripture , or are not clearly to be made out from the same ; which Non-pre-existence of Souls certainly is not , but rather the contrary . But being the point is not sufficiently clear from Scripture either way to all , and the Immortality of the Soul and subsistence after death is the main useful point ; that way which men can hold it with most firmness and ease , her Candour and Prudence has left it free to them to make use of . And as for General Councils , though she does not in a fit of Zeal , which Theodosius a Prior in Palestine is said to have done , anathematize from the Pulpit all people that do not give as much belief to the four first General Councils as to the four . Gospels themselves ; yet , as you may see in the tenth Head , she makes the Authority of the first four General Councils so great , that nothing is to be adjudged Heresie but what may be proved to be so either from the Scripture or from these four Councils . Which Encomium might be made with less skill and more confidence by that Prior , there having been no more than four General Councils in his time . But it was singular Learning and Judgment , or else a kind of Divine Sagacity in our first Reformers , that they laid so great stress on the first four General Councils , and so little on any others pretended so to be . But in all likelihood they being perswaded of the truth of the prediction of the Apostasie of the Church under Antichrist how universal in a manner it would be , they had the most confidence in those General Councils which were the earliest , and that were held within those times of the Church which some call Symmetral . And without all question , the two first General Councils , that of Nice , and that other of Constantinople , were within those times , viz. within four hundred years after Christ ; and the third and fourth within the time that the ten-horned Beast had his horns growing up , according to Mr. Mede's computation . But the Definitions of the third and fourth Councils , that of Ephesus , and that other of Chalcedon ( which are to establish the Divinity of Christ , which is not to be conceived without the Union of both Natures into one person ; as also his Theanthropy , which cannot consist with the confusion of both Natures into one ) were vertually contained in the Definitions of the first and second Councils . So that in this regard they are all of equal Authority , and that unexceptionable . First , because their Decisions were concerning points necessary to be decided one way or other , for the settlement of the Church in the objects of their Divine Worship . And therefore they might be the better assured that the assistance of the Holy Ghost would not be wanting upon so weighty an occasion . And secondly , in that those two first Councils were called while the Church was Symmetral , and before the Apostasie came in , according to the testimony of the Spirit in the Visions of the Apocalypse . Which Visions plainly demonstrate , that the Definitions of those Councils touching the Triunity of the Godhead and Divinity of Christ are not Idolatrous , else the Apostasie had begun before the time these Oracles declare it did ; and if not Idolatrous , then they are most certainly true . And all these four Councils driving at nothing else but these necessary points to be decided , and their decision being thus plainly approved by the suffrage of the Holy Ghost in the Apocalypse , I appeal to any man of sense and judgment if they have not a peculiar prerogative to be believed above what other pretended General Council soever ; and consequently with what special or rather Divine sagacity our first Reformers have laid so peculiar a stress on these four , and how consistent our Mother the Church of England is to herself , that the decisions of General Councils have neither strength nor Authority further than the matter may be cleared out of the Holy Scriptures . For here we see , that out of the Holy Scriptures there is a most ample testimony given to the Decisions of these four General Councils . So that if one should with Theodosius the Prior of Palestine in a fit of Zeal anathematize all those that did not believe them as true as the four Evangelists , he would not want a fair Plea for his religious fury . But for men after the Symmetral times of the Church , upon Piques and private quarrels of Parties , to get General Councils called as they fancy them , to conclude matters that tend neither to the confirmation of the real Articles of the Christian Faith , or of such a sense of them as are truly useful to life and godliness , and herein to expect the infallible assistances of the Holy Spirit , either upon such terms as these , or for rank worldly interest , is such a presumption as to a free Judgment will look little better than Simony , as if they could hire the assistance of the Holy Ghost for money . Thus have I run further into the consideration of General Councils , and the measure of their Authority , than was requisite upon so small an occasion ; and yet I think there is nothing said , but if seriously weighed may be useful to the intelligent Reader , whether he favour Pre-existence or not . Which is no further to be favoured than is consistent with the known and approved Doctrines of the Christian Faith , nor clashes any thing with the soundest Systemes of Divinity , as Dr. H. More shews his way of exhibiting the Theorie does not , in his General Preface to his Collectio Philosophica , Sect. 19. whose cautious and castigate method I have imitated as near as I could in these my Annotations . And he has indeed been so careful of admitting any thing in the Hypothesis that may justly be suspected or excepted against , that his Friend Mr. Glanvil m●ght have enlarged his Dedication by one word more , and called him Repurgatorem Sapientiae Orientalis , as well as Restauratorem , unless Restaurator imply both : It being a piece of Restauration , to free an Hypothesis from the errours some may have corrupted it with , and to recover it to its primeval purity and sincerity . And yet when the business is reduced to this harmless and unexceptionable state , such is the modesty of that Writer , that he declares that if he were as certain of the Opinion as of any demonstration in Mathematicks , yet he holds not himself bound in conscience to profess it any further than is with the good-liking or permission of his Superiours . Of which temper if all men were , it would infinitely contribute to the peace of the Church . And as for my self , I do freely profess that I am altogether of the self-same Opinion and Judgment with him . Annotations UPON THE Discourse of TRUTH . Into which is inserted By way of DIGRESSION , A brief Return To M r. BAXTER's Reply , Which he calls A Placid COLLATION With the Learned Dr. HENRY MORE , Occasioned by the Doctors ANSWER to a LETTER of the Learned Psychopyrist . Whereunto is annexed A DEVOTIONAL HYMN , Translated for the use of the sincere Lovers of true PIETY . LONDON : Printed for J. Collins , and S. Lownds , over against Exeter-Change in the Strand . 1683. THE Annotatour TO THE READER . ABout a fortnight or three weeks ago , while my Annotations upon the two foregoing Treatises were a printing , there came to my hands Mr. Baxter's Reply to Dr. Mores Answer to a Letter of the learned Psychopyrist , printed in the second Edition of Saducismus Triumphatus : Which Reply he styles a Placid Collation with the Learned Dr. Henry More . I being fully at leasure , presently fell upon reading this Placid Collation ; which I must confess is so writ , that I was much surprized in the reading of it , I expecting by the Title thereof nothing but fairness and freeness of Judgment , and calmness of Spirit , and love and desire of Truth , and the prosperous success thereof in the World , whether our selves have the luck to light on it , or where ever it is found . But instead of this , I found a Magisterial loftiness of Spirit , and a studie of obscuring and suppressing of the Truth by petty crooked Artifices , strange distortions of the sense of the Doctors Arguments , and Falsifications of Passages in his Answer to the Letter of the Psychopyrist . Which surprize moved me , I confess , to a competent measure of Indignation in the behalf of the injured Doctor , and of the Truth he contends for : And that Indignation , according to the Idiosyncrasie of my Genius , stirred up the merry Humour in me , I being more prone to laugh than to be severely angry or surly at those that do things unhandsomely ; And this merry humour stirred up , prevailing so much upon my Judgment as to make me think that this Placid Collation was not to be answered , but by one in a pleasant and jocular humor ; And I finding my self something so disposed , and judging the matter not of that moment as to be buzzed upon long , and that this more lightsome , brisk and jocular way of answering the Placid Collation might better befit an unknown Annotatour , than the known Pen and Person of the Doctor , I presently betook my self to this little Province , thinking at first onely to take notice of Mr. Baxters Disingenuities towards the Doctor ; but one thing drawing on another , and that which followed being carefully managed and apparently useful , I mean the Answering all Mr. Baxters pretended Objections against the Penetrability or Indiscerpibility of a Spirit , and all his smaller Criticisms upon the Doctors Definition thereof , in finishing these three Parts , I quickly completed the whole little Work of what I call the Digression , ( inserted into my Annotations upon Bishop Rusts ingenious Discourse of Truth ) which , with my Annotations , and the serious Hymn annexed at the end ( to recompose thy Spirits , if any thing over-ludicrous may chance to have discomposed them ) I offer , courteous Reader , to thy candid perusal ; and so in some hast take leave , and rest Your humble Servant , The ANNOTATOUR . Annotations UPON THE Discourse of TRUTH . Sect. 1. pag. 165. AND that there are necessary mutual respects , &c. Here was a gross mistake in the former Impression . For this clause there ran thus : By the first I mean nothing else , but that things necessarily are what they are . By the second , that there are necessary mutual Respects and Relations of things one unto another . As if these mutual Respects and Relations of Things one to another were Truth in the Subject , and not Truth in the Object ; the latter of which he handles from the fourth Section to the eighteenth , in which last Section alone he treats of Truth in the Subject or Understanding . The former part of the Discourse is spent in treating of Truth in the Object ; that is to say , of Truth in the nature of things , and their necessary Respects and mutual Relations one to another . Both which are antecedent in the order of nature to all Understandings , and therefore both put together make up the first branch of the Division of Truth . So grosly had the Authours MS. been depraved by passing through the hands of unskilful Transcribers , as Mr. J. Glanvil complains at the end of his Letter prefixed to this Discourse . And so far as I see , that MS. by which he corrected that according to which the former Impression was made , was corrupt it self in this place . And it running glibly , and they expecting so suddainly the proposal of the other member of the Division , the errour , though so great , was overseen . But it being now so seasonably corrected , it gives great light to the Discourse , and makes things more easie and intelligible . Sect. 2. pag. 166. That any thing may be a suitable means to any end , &c. It may seem a monstrous thing to the sober , that any mans Understanding should be so depraved as to think so . And yet I have met with one that took himself to be no small Philosopher , but to be wiser than both the Universities , and the Royal Society to boot , that did earnestly affirm to me , that there is no natural adaptation of means to ends , but that one means would be as good as another for any end if God would have it so , in whose power alone every thing has that effect it has upon another . Whereupon I asked him , whether if God would a Foot-ball might not be as good an Instrument to make or mend a Pen withal , as a Pen-knife . He was surprized ; but whether he was convinced of his madness and folly , I do not well remember . Pag. 167. Is it possible there should be such a kind of Geometry , wherein any Problem should be demonstrated by any Principles ? Some of the Cartesians bid fair towards this Freakishness , whenas they do not stick to assert , that , If God would , he could have made that the whole should be lesser than the part , and the part bigger than the whole . Which I suppose they were animated to , by a piece of raillery of Des Cartes , in answering a certain Objection ; where , that he may not seem to violate the absolute Power of God for making what Laws he pleased for the ordering of the matter of the Universe ( though himself seems to have framed the world out of certain inevitable and necessary Mechanical Laws ) does affirm , that those Laws that seem so necessary , are by the arbitrarious appointment of God , who , if he would , could have appointed other Laws , and indeed framed another Geometry than we have , and made the power of the Hypotenusa of a Right-angled Triangle unequal to the powers of the Basis and Cathetus . This piece of Drollery of Des Cartes some of his followers have very gravely improved to what I said above of the Whole and Part. As if some superstitious Fop , upon the hearing one being demanded , whether he did believe the real and corporeal presence of Christ in the Sacrament , to answer roundly that he believed him there booted and spurred as he rode in triumph to Jerusalem , should become of the same Faith that the other seemed to profess , and glory in the improvement thereof by adding that the Ass was also in the Sacrament , which he spurred and rid upon . But in the mean time , while there is this Phrensie amongst them that are no small pretenders to Philosophy , this does not a little set off the value and usefulness of this present Discourse of Truth , to undeceive them if they be not wilfully blind . Pag. 167. Therefore the three Angles of a Triangle are equal to two right ones ; namely , Because a Quadrangle is that which is comprehended of four right lines . It is at least a more operose and ambagious Inference , if any at all . The more immediate and expedite is this , That the two internal alternate Angles made by a right line cutting two parallels , are equal to one another : Therefore the three Angles of a Triangle are equal to two right ones , P. Ram. Geom. Lib. 6. Prop. 9. If the reasoning had been thus : A Quadrangle is that which is comprehended of four right lines , Therefore the three Angles of a Triangle are not equal to two right ones ; as the Conclusion is grosly false , so the proof had been egregiously alien and impertinent . And the intention of the Author seems to be carried to Instances that are most extravagant and surprizing ; which makes me doubt whether [ equal ] was read in the true MS. or [ not equal ] but the sense is well enough either way . Sect. 4. pag. 168. The Divine Vnderstanding cannot be the fountain of the Truth of things , &c. This seems at first sight to be a very harsh Paradox , and against the current Doctrine of Metaphysicians , who define Transcendental or Metaphysical Truth to be nothing else but the relation of the Conformity of things to the Theoretical ( not Practical ) Intellect of God ; His Practical Intellect being that by which he knows things as produced or to be produced by him , but his Theoretical that , by which he knows things as they are : but yet in an Objective manner , as Existent objectively , not really . And hence they make Transcendental Truth to depend upon the Intellectual Truth of God , which alone is most properly Truth , and indeed the fountain and origine of all Truth . This in brief is the sense of the Metaphysical Schools . With which this passage of our Author seems to clash , in denying the Divine Intellect to be the fountain of the Truth of things , and in driving rather at this , That the things themselves in their Objective Existence , such as they appear there unalterably and unchangeably to the Divine Intellect , and not at pleasure contrived by it ( for as he says , it is against the nature of all understanding to make its Object ) are the measure and fountain of Truth . That in these , I say , consists the Truth in the Object , and that the Truth in the Subject is a conception conformable to these , or to the Truth of them whether in the uncreated or created Understanding . So that the niceness of the point is this : Whether the Transcendental Truth of things exhibited in their Objective Existence to the Theoretical Intellect of God consists in their Conformity to that Intellect , or the Truth of that Intellect in its Conformity with the immutable natures and Relations or Respects of things exhibited in their Objective Existence , which the Divine Intellect finds to be unalterably such , not contrives them at its own pleasure . This though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words , yet it seems to be such a contest , that there is no harm done whethersoever side carries the Cause , the two seeming sides being but one and the same Intellect of God necessarily and immutably representing to it self the natures , Respects , and Aptitudes of all things such as they appear in their Objective Existence , and such as they will prove whenever produced into act . As for example , The Divine Understanding quatenns exhibitive of Idea's ( which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable Idea's of such and such determinate things , as suppose of a Cylinder , a Globe and a Pyramid , which have a setled and unalterable nature , as also immutable properties , references and aptitudes immediately consequential thereto , and not arbitrariously added unto them , which are thus necessarily extant in the Divine Intellect , as exhibitive of such Idea's . So likewise a Fish , a Fowl , and a four-footed beast , an Ox , Bear , Horse , or the like , they have a setled nature exhibited in their Idea's , and the properties and aptitudes immediately ●lowing therefrom . As also have all the Elements , Earth , Water and Air , determinate natures , with properties and aptitudes immediately issuing from them . Nor is a Whale fitted to fly in the Air , nor an Eagle to live under the Water , nor an Ox or Bear to do either , nor any of them to live in the Fire . But the Idea's of those things which we call by those names being unchangeable ( for there are di●ferences indeed of Idea's , but no changing of one Idea into another state , but their natures are distinctly setled ; and to add or take away any thing from an Idea , is not to make an alteration in the same Idea , but to constitute a new one ; As Aristotle somewhere in his Metaphysicks speaks of Numbers , where he says , that the adding or taking away of an Unite quite varies the species . And therefore as every number , suppose , Binary , Quinary , Ternary , Denary , is such a setled number and no other , and has such properties in it self , and references immediately accrewing to it , and aptitudes which no other number besides it self has ; so it is with Idea's ) the Idea's I say therefore of those things which we call by those names above-recited being unchangeable , the aptitudes and references immediately issuing from their nature represented in the Idea , must be also unalterable and necessary . Thus it is with Mathematical and Physical Idea's ; and there is the same reason concerning such Idea's as may be called Moral . Forasmuch as they respect the rectitude of Will in whatever Mind , created or uncreated . And thus , lastly , it is with Metaphysical Idea's , as for example ; As the Physical Idea of Body , Matter or Substance Material contains in it immediately of its own nature or intimate specifick Essence real Divisibility or Discerpibility , Impenetrability and mere Passivity or Actuability , as the proper fruit of the Essential Difference and intimate Form thereof , unalterably and immutably as in its Idea in the Divine Intellect , so in any Body or Material Substance that does exist : So the Idea of a Spirit , or of a Substance Immaterial , the opposite Idea to the other , contains in it immediately of its own nature Indiscerpibility , Penetrability , and Self-Activity , as the inseparable fruit of the essential difference or intimate form thereof unalterably and immutably , as in its Idea in the Divine Intellect , so in any Immaterial Substance properly so called that doth exist . So that as it is a contradiction in the Idea that it should be the Idea of Substance Immaterial , and yet not include in it Indiscerpibility , &c. so it is in the being really existent , that it should be Substance Immaterial , and yet not be Indiscerpible , &c. For were it so , it would not answer to the Truth of its Idea , nor be what it pretendeth to be , and is indeed , an existent Being Indiscerpible ; which existent Being would not be Indiscerpible , if any could discerp it . And so likewise it is with the Idea of Ens summè & absolutè perfectum , which is a setled determinate and immutable Idea in the Divine Intellect , whereby , were not God himself that Ens summè & absolutè perfectum , he would discern there were something better than Himself , and consequently that he were not God. But he discerns Himself to be this Ens summè & absolutè perfectum , and we cannot but discern that to such a Being belongs Spirituality , which implies Indiscerpibility , ( and who but a mad man can imagine the Divine Essence discerpible into parts ? ) Infinity of Essence , or Essential Omnipresence , Self-Causality , or necessary Existence immediately of it self or from it self ▪ resulting from the absolute and peculiar perfection of its own nature , whereby we understand that nothing can exist ab aeterno of it self but He. And lastly , Omniscience and Omnipotence , whereby it can do any thing that implies no contradiction to be done . Whence it necessarily follows , that all things were Created by Him , and that he were not God , or Ens summè perfectum , if it were not so : And that amongst other things he created Spirits ( as sure as there are any Spirits in the world ) indiscerpible as himself is , though of finite Essences and Metaphysical Amplitudes ; and that it is no derogation to his Omnipotence that he cannot discerp a Spirit once created , it being a contradiction that he should : Nor therefore any argument that he cannot create a Spirit , because he would then puzzle his own Omnipotence to discerp it . For it would then follow , that he cannot create any thing , no not Metaphysical Monads , nor Matter , unless it be Physically divisible in infinitum ; and God Himself could never divide it into parts Physically indivisible ; whereby yet his Omnipotence would be puzzled : And if he can divide matter into Physical Monads no further divisible , there his Omnipotence is puzzled again ; And by such sophistical Reasoning , God shall be able to create nothing , neither Matter nor Spirit , nor consequently be God , or Ens summè & absolutè perfectum , the Creator and Essentiator of all things . This is so Mathematically clear and true , that I wonder that Mr. Rich. Baxter should not rather exult , ( in his Placid Collation ) at the discovery of so plain and useful a truth , than put himself , p. 79. into an Histrionical ( as the Latin ) or ( as the Greek would express it ) Hypocritical fit of trembling , to amuze the populacy , as if the Doctor in his serious and solid reasoning had verged towards something hugely exorbitant or prophane . The ignorant fear where no fear is , but God is in the generation of the knowing and upright . It 's plain , this Reasoning brings not the existence of God into any doubt , ( For it is no repugnance to either his nature or existence , not to be able to do what is a contradiction to be done ) but it puts the Indiscerpibility of Spirits ( which is a Notion mainly useful ) out of all doubt . And yet Mr. Baxter his phancie stalking upon wooden stilts , and getting more than a spit and a stride before his Reason , very magisterially pronounces , It 's a thing so high , as required some shew of proof to intimate that God cannot be God if he be Almighty , and cannot conquer his own Omnipotency . Ans . This is an expression so high and in the Clouds , that no sense thereof is to be seen , unless this be it : That God cannot be God , unless he be not Almighty ; as he would discover himself not to be , if he could not discerp a Spirit of a Metaphysical amplitude when he has created it . But it plainly appears from what has been said above , that this discerping of a Spirit , which is immediately and essentially of its own nature indiscerpible , as well as a Physical Monad is , implying a contradiction , it is no derogation to the Almightiness of God that he cannot do it ; all Philosophers and Theologers being agreed on that Maxim , That what implies a contradiction to be done , is no Object of Gods Almightiness . Nor is he less Almighty for not being able to do it . So that the prick-●ar'd Acuteness of that trim and smug saying , that seemed before to shoot up into the Sky , flags now like the flaccid lugs of the over-laden Animal old Silenus rid on when he had a Plot upon the Nymphs by Moon-shine . Pardon the tediousness of the Periphrasis : For though the Poet was pleased to put old Silenus on the Ass , yet I thought it not so civil to put the Ass upon old Mr. Baxter . But he proceeds , pag. 80. Your words , says he , like an intended Reason , are [ For that cannot be God from whom all other things are not produced and created ] to which he answers , ( 1. ) Relatively , says he , ( as a God to us ) it 's true , though quoad existentiam Essentiae , he was God before the Creation . But , I say , if he had not had the power of creating , he had been so defective a Being , that he had not been God. But he says ( 2. ) But did you take this for any shew of a proof ? The sense implyed is this [ All things are not produced and created by God , if a spiritual ample substance be divisible by his Omnipotencie that made it : Yea ; Then he is not God. Negatur consequentia . Ans . Very scholastically disputed ! Would one think that Reverend Mr. Baxter , whom Dr. More for his Function and Grandevity sake handles so respectfully , and forbears all such Juvenilities as he had used toward Eugenius Philalethes , should play the Doctor such horse-play , having been used so civilly by him before ? What Buffoon or Antick Mime could have distorted their bodies more ill-favour'dly and ridiculously , than he has the Doctors solid and well-composed Argument ? And then as if he had done it in pure innocency and simplicity , he adds a Quaker-like [ Yea ] thereunto . And after all , like a bold Scholastick Champion , or Polemick Divine , couragiously cries out , Negatur consequentia . What a fardle of freaks is there here , and illiberal Artifices to hide the Doctors sound Reasoning in the 28th Section of his Answer to the Psychopyrists Letter ? Where having plainly proved that God can create an Indiscerpible Being though of a large Metaphysical amplitude , and that there is nothing objected against it , nor indeed can be , but that then he would seem to puzzle his own Omnipotency , which could not discerp such a Being ; the Doctor shews the vanity of that Objection in these very words ▪ The same , says he , may be said of the Metaphysical Monads ( namely , that God cannot discerp them ) and at that rate he shall be allow'd to create nothing , no not so much as Matter ( which consists of Physical Monads ) nor himself indeed to be . For that cannot be God from whom all other things are not produced and created . What reason can be more clear or more convincing , That God can create a Spirit in the proper sense thereof , which includes Indiscerpibility ? there being no reason against it but what is false , it plainly implying that he can create nothing , and consequently that he cannot be God. Wherefore that Objection being thus clearly removed , God , as sure as himself is , can create a Spirit , penetrable and indiscerpible , as himself is , and is expresly acknowledged to be so by Mr. Baxter himself , pag. 5● . And he having created Spirits or Immaterial Substances of an opposite Species to Material , which are impenetrable and discerpible of their immediate nature how can these Immaterial substances be any other than Penetrable and Indiscerpible ? Which is a very useful Dogma for assuring the souls personal subsistence after Death . And therefore it is a piece of grand Disingenuity in Mr. Baxter , to endeavour thus to slur and obscure so plain and edifying a Truth , by mere Antick Distortions of words and sense , by alterations and mu●ilations , and by a kind of sophistick Buffoonry . This is one specimen of his Difingenuity towards the Doctor , who in his Answer has been so civil to him . And now I have got into this Digression , I shall not stick to exemplifie it in several others . As secondly , pag. 4. in those words : And when I presume most , I do but most lose my self , and misuse my understanding . Nothing is good for that which it was not made for . Our Vnderstandings , as our Eyes , are made onely for things revealed . In many of your Books I take this for an excess . So Mr. Baxter ▪ Let me now interpose a word or two in the behalf of the Doctor . Is not this a plain piece of Disingenuity against the Doctor , who has spent so great a part of his time in Philosophie ( which the mere Letter of the Scripture very rarely reveals any thing of ) to reproach him for his having used his understanding so much about things not revealed in Scripture ? Where should he use his Understanding and Reason , if not in things unrevealed in Scripture ; that is , in Philosophical things ? Things revealed in Scripture are Objects rather of Faith than of Science and Understanding . And what a Paradox is this , that our Understandings , as our Eyes , are made onely for things revealed ? When our Eyes are shut , all the whole visible world , by the closing of the palpebrae is vailed from us , but it is revealed to us again by the opening of our eyes ; and so it is with the eye of the Understanding . If it be shut through Pride , Prejudice , or Sensuality , the mysteries of Philosophy are thereby vailed from it ; but if by true vertue and unfeigned sanctity of mind that eye be opened , the Mysteries of Philosophy are the more clearly discovered to it , especially if points be studied with singular industry , which Mr. Baxter himself acknowledges of the Doctor , pag. 21. onely he would there pin upon his back an Humble Ignoramus in some things , which the Doctor , I dare say , will easily admit in many things , yea in most ; and yet , I believe , this he will stand upon , that in those things which he professes to know , he will challenge all the world to disprove if they can . And for probable Opinions , especially if they be useless , which many Books are too much stuffed withal , he ca●●s them out as the lumber of the mind , and would willingly give them no room in his thoughts . Firmness and soundness of Life is much better than the multiplicitie of uncertain Conceits . And lastly , whereas Mr. Baxter speaking of himself , says , And when I presume most , I do but most lose my self ; He has so bewildered and lost himself in the multifarious , and most-what needless points in Philosophy or Scholastick Divinity , that if we can collect the measures of the Cause from the amplitude of the Effect , he must certainly have been very presumptuous . He had better have set up his Staff in his Saints everlasting Rest , and such other edifying and useful Books as those , than to have set up for either a Philosopher or Polemick Divine . But it is the infelicity of too many , that they are ignorant — Quid valeant humeri , quid ferre recusent , as the Poet speaks , or as the Pythagoreans — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And so taking upon them a part in a Play which they are unfit for , they both neglect that which they are fit for , and miscarry , by reason of their unfitness , in their acting that Part they have rashly undertaken ; as Epictetus somewhere judiciously observes . But if that passage , And when I presume most , I do but most lose my self , was intended by him as an oblique Socratical reproof to the Doctor ; let him instance if he can , where the Doctor has presumed above his strength . He has medled but with a few things , and therefore he need not envie his success therein , especially they being of manifest use to the serious world , so many as God has fitted for the reception of them . Certainly there was some grand occasion for so grave a preliminary monition as he has given the Doctor . You have it in the following Page , p. 5. This premised , says he , I say , undoubtedly it is utterly unrevealed either as to any certainty or probability , That all Spirits are Souls , and actuate Matter . See what Heat and Hast , or some worse Principle has engaged Mr. Baxter to do ; to father a down-right falshood upon the Doctor , that he may thence take occasion to bestow a grave admonition on him , and so place himself on the higher ground . I am certain it is neither the Doctors opinion , That all Spirits are Souls , and actuate Matter , nor has he writ so any where . He onely says in his Preface to the Reader , That all created Spirits are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Souls ] in all probability , and actuate some matter . And his expression herein is both modest and true . For though it is not certain or necessary , yet it is very probable . For if there were of the highest Orders of the Angels that fell , it is very probable that they had corporeal Vehicles , without which it is hard to conceive they could run into disorder . And our Saviour Christs Soul , which actuates a glorified spiritual Bodie , being set above all the Orders of Angels , it is likely that there is none of them is so refined above his Humane Nature , as to have no bodies at all . Not to add , that at the Resurrection we become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though we have bodies then ; which is a shrewd intimation that the Angels have so too , and that there are no created Spirits but have so . Thirdly , Mr. Baxter , pag. 6. wrongfully blames the Doctor for being so defective in his studies as not to have read over Dr. Glisson De Vita Naturae ; and says he has talk'd with diverse high pretenders to Philosophie , and askt their judgment of that Book , and found that none of them understood it , but neglected it , as too hard for them ; and yet contemned it . His words to Dr. More are these : I marvel that ●hen you have dealt with so many sorts of Dissenters , you meddle not with so subtile a piece as that of old Dr. Glissons , De Vita Naturae . He thinks the subtilty of the Book has deterred the Doctor from reading it , as something above his Capacity , as also of other high Pretenders to Philosophie . This is a Book it seems calculated onely for the elevation of Mr. Baxters subtile and sublime wit. And indeed by the benefit of reading this Book he is most dreadfully armed with the affrightful terms of Quoddities and Quiddities , of Conceptus formalis and fundamentalis , of Conceptus adaequatus and inadaequatus , and the like . In vertue of which thwacking expressions he has fancied himself able to play at Scholastick or Philosophick Quarter-staff with the most doughty and best appointed Wits that dare enter the Lists with him ; and as over-neglectful of his flock , like some conceited Shepherds , that think themselves no small fools at the use of the Staff or Cudgil-play , take Vagaries to Fairs or Wakes to give a specimen of their skill ; so he ever and anon makes his Polemick sallies in Philosophie or Divinity to entertain the Spectators , though very oft he is so rapt upon the knuckles , that he is forced to let fall his wooden Instrument , and blow his fingers . Which is but a just Nemesis upon him , and he would do well to interpret it as a seasonable reproof from the great Pastor of Souls , to whom we are all accountable . But to return to his speech to the Doctor ; I will adventure to answer in his behalf , That I marvel that whenas Mr. Baxter has had the curiosity to read so many Writers , and some of them sure but of small concern , that he has not read that sound and solid piece of Dr. More , viz. his Epistola altera ad V. C. with the Scholia thereon , where Spinozius is confuted . Which if he had read he might have seen Volum . Philosoph . Tom. 1. pag. 604 , 605 , &c. that the Doctor has not onely read that subtile Piece of Doctor Glissons , but understands so throughly his Hypothesis , that he has solidly and substantially confuted it . Which he did in a faithful regard to Religion . For that Hypothesis , if it were true , were as safe , if not a safer Refuge for Atheists , than the mere Mechanick Philosophie is : And therefore you may see there , how Cuperus , brought up amongst the Atheists from his very childhood , does confess , how the Atheists now-a-daies explode the Mechanick Philosophie as not being for their turn , and betake themselves wholly to such an Hypothesis as Dr. Glissons Vita Naturae . But , God be thanked , Dr. H. More in the fore-cited place has perfectly routed that fond and foul Hypothesis of Dr. Glisson , and I dare say is sorry that so good and old a Knight errant in Theologie and Philosophie as Mr. Richard Baxter seems to be , should become benighted , as in a wood , at the Close of his daies , in this most horrid dark Harbour and dismal Receptacle or Randevouz of wretched Atheists . But I dare say for him , it is his ignorance , not choice , that has lodged him there . The fourth Disingenuity of Mr. Baxter towards the Doctor is , in complaining of him as if he had wronged him by the Title of his Answer to his Letter , in calling it an Answer to a Psychopyrist , pag. 2. 82. As if he had asserted that materiality of Spirits which belongs to bodies , pag. 94. In complaining also of his inconsistency with himself , pag. 10. as if he one while said that Mr. Baxter made Spirits to be Fire or material , and another while said he made them not Fire or material . But to the first part of this Accusation it may be answered , That if it is Mr. Baxter that is called the Learned Psychopyrist , how is the thing known to the world but by himself ? It looks as if he were ambitious of the Title , and proud of the ●ivil treating he has had at the hands of the Doctor , though he has but ill repai'd his civility in his Reply . And besides this , there is no more harshness in calling him Psychopyrist , than if he had called him Psycho-Hylist , there being nothing absurd in Psychopyrism but so far forth as it includes Psycho-Hylism , and makes the Soul material . Which Psycho-Hylism that Mr. Baxter does admit , it is made evident in the Doctors Answer , Sect. 16. And Mr. Baxter in his Placid Collation ( as he mis-calls it , for assuredly his mind was turbid when he wrote it ) pag. 2. allows that Spirits may be called Fire Analogicè and Eminenter , and the Doctor in his Preface intimates that the sense is to be no further stretched , than the Psychopyrist himself will allow . But now that Mr. Baxter does assert that Materiality in created Spirits that belongs to bodies in the common sense of all Philosophers , appears Sect. 16. where his words are these : But custom having ▪ made MATERIA , but especially CORPVS to signifie onely such grosser Substance as the three passive Elements are ( he means Earth , Water , Air ) I yield , says he , so to say , that Spirits are not Corporeal or Material . Which plainly implies that Spirits are in no other sense Immaterial , than Fire and Aether are , viz. than in this , that they are thinner matter . And therefore to the last point it may be answered in the Doctors behalf , that he assuredly does nowhere say , That Mr. Baxter does not say that Spirits are Material , as Material is taken in the common sense of all Philosophers for what is impenetrable and discerpible . Which is Materia Physica , and in opposition to which , a Spirit is said to be Immaterial . And which briefly and distinctly states the Question . Which if Mr. Baxter would have taken notice of , he might have saved himself the labour of a great deal of needless verbosity in his Placid Collation , where he does over-frequently , under the pretence of more distinctness , in the multitude of words obscure knowledge . Fifthly , Upon Sect. 10. pag. 21. where Mr. Baxters Question is , How a man may tell how that God that can make many out of one , cannot make many into one , &c. To which the Doctor there answers : If the meaning be of substantial Spirits , it has been already noted , that God acting in Nature does not make many substances out of one , the substance remaining still entire ; for then Generation would be Creation . And no sober man believes that God assists any creature so in a natural course , as to enable it to create : And then I suppose that he that believes not this , is not bound to puzzle himself why God may not as well make many substances into one , as many out of one , whenas he holds he does not the latter , &c. These are the Doctors own words in that Section . In reply to which , Mr. Baxter : But to my Question , saies he , why God cannot make two of one , or one of two , you put me off with this lean Answer , that we be not bound to puzzle our selves about it . I think , saies he , that Answer might serve to much of your Philosophical disputes . Here Mr. Baxter plainly deals very disingenuously with the Doctor in perverting his words , which affirm onely , That he that denies that God can make two substances of one in the sense above-declared , need not puzzle himself how he may make one of those two again . Which is no lean , but full and apposite Answer to the Question there propounded . And yet in this his Placid Collation , as if he were wroth , he gives ill language , and insinuates , That much of the Doctors Philosophical Disputes are such as are not worth a mans puzling himself about them ; whenas it is well known to all that know him or his Writings , that he concerns himself in no Theories but such as are weighty and useful , as this of the Indiscerpibility of Spirits is , touching which he further slanders the Doctor , as if it were his mere Assertion without any Proof . As if Mr. Baxter had never read , or forgot the Doctors Discourse of the true Notion of a Spirit , or what he has writ in the further Defence thereof . See Sect. 26 , 28 , 30 , 31. Thus to say any thing in an angry mood , verily does not become the Title of a Placid Collation . Sixthly , The Doctor in Sect. 11. of his Defence of his Notion of a Spirit , writes thus : I desire you to consider the nature of Light throughly , and you shall find it nothing but a certain motion of a Medium , whose parts or particles are so or so qualified , some such way as Cartesianism drives at . To this Mr. Baxter replies against the Doctor , pag. 59. Really , saies he , when I read how far you have escaped the delusions of Cartesianism , I am sorry you yet stick in so gross a part of it as this is ; when he that knoweth no more than motion in the nature of Fire , which is the Active Principle by which Mental and Sensitive Nature operateth on Man and Brutes and Vegetables , and all the Passive Elements ; and all the visible actions in this lower world are performed , what can that mans Philosophie be worth ? I therefore return your Counsel , study more throughly the nature of Ethereal Fire . Satis pro imperio ! very Magisterially spoken ! and in such an igneous Rapture , that it is not continuedly sense . Does Mental and Sensitive Nature act on Brutes and Vegetables and all the Passive Elements ? But to let go that : Is all the Doctors Philosophie worth nothing if he hold with Des Cartes touching the Phaenomenon of Light as to the Material part thereof ? It is the ignorance of Mr. Baxter , that he rejects all in Des Cartes , and Judiciousness in the Doctor , that he retains some things , and supplies where his Philosophie is deficient . He names here onely the Mechanical Cause of Light , viz. Motion , and duly modified Particles . But in his Enchiridium he intimates an higher principle than either Fire or Aether , or any thing that is Material , be it as fine and pure as you please to fancie it . See his Enchirid . Metaphys . Cap. 19. where he shews plainly , that Light would not be Light , were there not a Spiritus Mundanus , or Spirit of Nature , which pervades the whole Universe ; Mr. Baxters ignorance whereof has cast him into so deep a dotage upon Fire and Light , and fine discerpible Corporeities , which he would by his Magisterial Prerogative dubb Spirits , when to nothing that Title is due , but what is Penetrable and Indiscerpible by reason of the immediate Oneness of its Essence , even as God the Father and Creator of all Spirits is one Indiscerpible Substance or Being . And therefore I would advise Mr. Baxter to studie more throughly the true nature of a Spirit , and to let go these Ignes Fatui that would seduce him into thick mists and bogs . For that universal Spirit of Nature is most certainly the Mover of the matter of the world , and the Modifier thereof , and thence exhibits to us not onely the Phaenomena of Light and Fire , but of Earth and Water , and frames all Vegetables into shape and growth ; and Fire of it self is but a dead Instrument in its hand , as all is in the hand of God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Synesius , if I well remember , somewhere calls him in his Hymns . Seventhly , That is also less ingenuously done of Mr. Baxter , when the Doctor so friendly and faithfully puts him in a way of undeceiving himself , Sect. 17. touching the Doctrine of Atoms , that he puts it off so slightly . And so Sect. 18. where he earnestly exhorts him to studie the nature of Water , as Mr. Baxter does others to studie the nature of Fire ; he , as if he had been bitten , and thence taken with that disease the Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and which signifies the fear of Water , has slunk away and quite neglected the Doctors friendly monition ; and is so small a Proficient in Hydrostaticks , that pag. 68. he understands not what greater wonder there is in the rising of the Dr.'s Rundle , than in the rising of a piece of Timber from the bottom of the Sea. Which is a sign he never read the 13th Chapter of the Dr.'s Enchiridion Metaphysicum , much less the Scholia thereon . For if he had , he would discern the difference , and the vast usefulness of the one above that of the other to prove a Principium Hylarchicum distinct from the matter of the Universe , against all evasions and tergiversations whatsoever . But these things cannot be insisted on here . Eighthly , Mr. Baxter , pag. 76. charges the Doctor with such a strange Paradox as to half of it , that I cannot imagine from whence he should fetch it . You seem , says he , to make all substance Atoms , Spiritual Atoms and Material Atoms . The latter part of the charge the Doctor I doubt not but will acknowledge to be true : But may easily prove out of Mr. Baxter , pag. 65. that he must hold so too . For his words there are these : Tha● God is able to divide all matter into Atoms or indivisible parts I doubt not . And can they be Physically divided into parts of which they don't consist ? But Mr. Baxter by the same reason making Spirits divisible by God , though not by any Creature , makes them consist of Spiritual Atoms , for they cannot but consist of such parts as they are divisible into . And if they be divisible by God into larger shreds onely but not into Atoms , then every created Spirit , especially particular ones , are so many subtil living Puppets made up of spiritual rags and clouts . But if God can divide them neither into spiritual Atoms nor larger spiritual parcels , he can't divide them at all . And so according to what the Doctor contends for , they will be , as they ought to be , absolutely indiscerpible . I omit here to take notice of another absurdity of Mr. Baxters , That though the substance of a Spirit he will have to be divisible , yet he will have the form indivisible , pag. 50 , 99. and yet both parts to be Spirit still ; which implies a contradiction . For then one of the parts will be without the form of a Spirit , and consequently be no Spirit , and yet be a Spirit according to Mr. Baxter , who makes Spirits divisible into parts of the same denomination , as when water is divided into two parts , each part is still water , pag. 53. Ninthly . That which occurrs pag. 48. is a gross Disingenuity against the Doctor , where Mr. Baxter says , And when you make all Spirits to be Souls and to animate some matter , you seem to make God to be but Anima Mundi . How unfair and harsh is this for you Mr. Baxter , who has been so tenderly and civilly handled by the Doctor in his Answer to your Letter , he constantly hiding or mollifying any thing that occurred therein that might overmuch expose you , to represent him as a favourer of so gross a Paradox as this , That there is no God but an Anima Mundi , which is the Position of the Vaninian Atheists , which himself has expresly confuted in his Mystery of Godliness , and declared against lately in his Advertisements on Jos Glanvils Letter to himself , in the second Edition of Saducismus Triumphatus ? This looks like the breaking out of unchristian rancour , in a Reply which bears the Specious Title of a Placid Collation . Which is yet exceedingly more aggravable , for that this odious Collection is not made from any words of the Doctor , but from a fiction of Mr. Baxter . For the Doctor has nowhere Written , nor ever thought that all Spirits , but only all Created Spirits , might probably be Souls , that is to say , actuate some matter or other . And those words are in his Preface to his Answer to the Letter of the Psychopyrist , as I noted before . I might reckon up several other Disingenuities of Mr. Baxters towards the Doctor in this his Placid Collation ; but I have enumerated enough already to weary the Reader , and I must remember I am but in a Digression . I shall onely name one Disingenuity more , which was antecedent to them all , and gave occasion both to Mr. Baxters Letter , and to the Doctors Answer thereto , and to this Reply of Mr. Baxter . And that was , That Mr. Baxter in his Methodus Theologiae ( as he has done also in a little Pamphlet touching Judge Hales ) without giving any reasons , which is the worst way of traducing any man or his s●ntiments , slighted and slurred those two essential Attributes of a Spirit , Penetrability and Indiscerpibility , which for their certain Truth and usefulness the Doctor thought fit to communicate to the World. But forasmuch as Mr. Baxter has in this his Reply produced his Reasons against them , I doubt not but the Doctor will accept it for an amends . And I , as I must disallow of the Disingenuity of the omission before , yet to be just to Mr. Baxter , I must commend his discretion and judgment in being willing to omit them ; they appearing to me now they are produced , so weak and invalid . But such as they are , I shall gather them out of his Reply , and bring them into view . First then , pag. 13. It is alledged , That nothing hath two forms univocally so called . But if Penetrabilitie and Indiscerpibilitie be added to the Virtus Vitalis , to the Vital Power of a Spirit , it will have two forms . Therefore Penetrabilitie and Indiscerpibilitie are to be omitted in the notion of a Spirit . See also p. 22. Secondly , pag. 14. Penetrable and Indiscerpible can be no otherwise a form to Spirits , than Impenetrable and Discerpible are a form to Matter . But Impenetrable is onely a modal Conceptus of Matter , and Discerpible a Relative notion thereof , and neither one nor both contrary to Virtus vitalis in a Spirit . Thirdly , pag. 14. He sees no reason why Quantity , and the Trina Dimensio , may not as well be part of the form of Matter as Discerpibilitie and Impenetrabilitie . Fourthly , pag. 15 , 16. Nothing is to be known without the mediation of Sense , except the immediate sensation itself , and the acts of intellection and volition or nolition , and what the Intellect inferreth of the like , by the perception of these . Wherefore as to the modification of the substance of Spirits which is contrary to Impenetrabilitie and Divisibilitie , I may grope , says he , but I cannot know it positively for want of sensation . Fifthly , pag. 16 , 17. If Indiscerpibilitie be the essential character of a Spirit , then an Atom of matter is a Spirit , it being acknowledged to be Indiscerpible . Wherefore Indiscerpibilitie is a false character of a Spirit . Sixthly , pag. 17 , 18. [ Penetrable ] whether actively or passively understood , can be no proper Character of a Spirit , forasmuch as Matter can penetrate a Spirit , as well as a Spirit Matter , it possessing the same place . See pag. 23. Seventhly , pag. 40 , 41. Immaterialitie , says he , Penetrabilitie and Indiscerpibilitie , in your own judgment I think are none of them proper to Spirit . For they are common to diverse Accidents in your account , viz. to Light , Heat , Cold. And again in his own words , Eighthly , pag. 77. If your Penetrabilitie , says he , imply not that all the singular Spirits can contract themselves into a Punctum , yea that all the Spirits of the world may be so contracted , I find it not yet sufficiently explained . See also pag. 52 , 78 , 89 , 90. Ninthly , pag. 50. Seeing , says he , you ascribe Amplitude , Quantitie , and Dimensions and Logical Materialitie to the Substantialitie of Spirits , I see not but that you make them Intellectually divisible , that is , that one may think of one part as here , and another there . And if so , though man cannot separate and divide them , if it be no contradiction , God can . Tenthly , and lastly , pag. 90. The putting of Penetrability and Indiscerpibility into the notion of a Spirit , is needless , and hazardous , it being sufficient to hold that God hath made Spirits of no kind of parts but what do Naturally abhor Separation , and so are inseparable unless God will separate them , and so there is no fear of losing our Personality in the other State. But Penetrability and Indiscerpibility being hard and doubtful words , they are better left out , lest they tempt all to believe that the very Being of Spirits is as doubtful as those words are . Thus have I faithfully though briefly brought into view all Mr. Baxters Arguments against the Penetrability and Indiscerpibility of Spirits , which I shall answer in order as they have been recited . To the first therefore I say , that the Doctors Definition of a Spirit , which is [ A Substance immaterial intrinsecally indued with life and a faculty of motion ] where Substance is the Genus , and the rest of the terms comprize the Differentia ( which Mr. Baxter calls Conceptus formalis and Forma ) I say , that this Difference or Form though it consist of many terms , yet these terms are not Heterogeneal , as he would insinuate , pag. 22. but Congenerous , and one in order to another , and essentially and inseparably united in that one substance which is rightly and properly called Spirit , and in vertue of that one substance , though their Notions and Operations differ , they are really one inseparable specifick Difference or Form , as much as Mr. Baxters Virtus vitalis un a-trina is ; that is to say , they are specifick knowable terms , succedaneous to the true intimate specifick Form that is utterly unknowable ; and therefore I say , in this sen●e these knowable terms are one inseparable specifick Difference or Form whereby Spirit is distinguished from Bodie or Matter in a Physical acception . Which the Universality of Philosophers hold to consist in Impenetrability , and Discerpibilitie , and Self-inactivitie . Which if Mr. Baxter would have been pleased to take notice of , viz. that a Spirit is said to be a Substance Immaterial in opposition to Matter Physical , he might have saved himself the labour of a deal of tedious trisling in explication of words to no purpose . But to shew that this Pretence of more Forms than one in one Substance is but a Cavil , I will offer really the same Definition in a more succinct way , and more to Mr. Baxters tooth , and say , As Corpus is Substantia Materialis ( where Materialis is the specifick Difference of Corpus comprized in one term : ) so Spiritus is Substantia Immaterialis ( where Immaterialis the specifick Difference of Spiritus is likewise comprized in one term , to please the humour of Mr. Baxter . ) But now as under that one term [ Materialis ] are comprized Impenetrabilitie , Discerpibilitie , and Self-Inactivity ; so also under that one term [ Immaterialis ] are comprized , as under one head , Penetrability , Indiscerpibility , and Intrinsecal life and motion , that is , an essential facultie of life and motion , which in one word may be called Self-Activity . Whence Penetrability , Indiscerpibility , and Self-Activity are as much one Form of a Spirit , as Mr. Baxters Vita , Perceptio , and Appetitus , is one Form thereo● . For though in both places they are three distinct notions , at least as Mr. Baxter would have it , yet they are the essential and inseparable Attributes of one substance , and the immediate fruit and result of the Specifick nature thereof . They are inseparably one in their Source and Subject . And this I think is more than enough to take off this first little Cavil of Mr. Baxters against the Doctors including Penetrability and Inseparability in the Form or Specifick difference of a Spirit . For all that same is to be called Form , by which a thing is that which it is , as far as our Cognitive faculties will reach , and by which it is essentially distinguished from other things . And if it were not for Penetrabilitie and Indiscerpibilitie , Spirit would be confounded with Body and Matter . And Body or Physical Matter might be Self-Active , Sentient , and Intelligent . To the Second I answer , That whosoever searches things to the bottom , he will find this a sound Principle in Philosophie , That there is nothing in the whole Universe but what is either Substantia or Modus . And when a Mode or several Modes put together are immediately and essentially inseparable from a Substance , they are lookt upon as the Form , or the onely knowable Specifick difference of that Substance . So that Impenetrability and Discerpibility , which are immediately essential to , and inseparable from Body or Matter , and Self-Inactivitie , ( as Irrational is made the specifick difference of a Brute ) may be added also : These , I say , are as truly the Form or Specifick difference of Body or Matter , as any thing knowable is of any thing in the world . And Self-Inactivity at least , is contrary to the Virtus vitalis of a Spirit , though Impenetrability and Discerpibility were not . So that according to this oeconomy , you see how plainly and exquisitely Body and Spirit are made opposite Species one to another . And 't is these Modal differences of Substances which we only know , but the Specifick Substance of any thing is utterly unknown to us , however Mr. Baxter is pleased to swagger to the contrarie , p. 44 , 62. Where he seems to mis-understand the Doctor , as if by Essence he did not understand Substance , as both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Essentia usually signifie ( especially with the Ancients ) but any Being at large . But of Substance it is most true , we know it onely by its essential Modes , but the Modes are not the Substance it self of which they are Modes ; otherwise the Substance would want Modes , or every Substance would be more substances than one . And Mr. Baxter himself saith , pag. 62. To know an essential Attribute , and to know ipsam essentiam scientiâ inadaequatâ , is all one . Which inadequate or partial knowledge , say I , is this , the knowing of the Essential Mode of the Substance , and not knowing the Substance it self ; Otherwise if both the Essential Modes were known , and also the Specifick Substance to which the Modes belong ( more than that those Modes belong to that Substance ) the knowledge would be full and adequate , and stretcht through the whole Object . So that Mr. Baxters Scientia inadoequata , and the Doctors denying the bare Substance it self to be known , may very well consist together , and be judged a mere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is an exercise more grateful it 's likely to Mr. Baxter , than to the Doctor . To the third I say , Any one that considers may find a necessarie reason why Quantitie or Trina Dimensio should be left out in the Form of Body or Matter , especially why the Doctor should leave it out , because he does professedly hold , That whatever is , has Metaphysical Quantitie or Metaphysical Trina Dimensio ; Which no man can denie that holds God is Essentially present every-where . And no man , I think , that does not dote can denie that . Wherefore allowing Matter to be Substance ; in that Generical nature , Trina Dimensio is comprized , and need not be again repeated in the Form. But when in the Forma or Differentia , Discerpible and Impenetrable is added , this is that which makes the Trina Dimensio ( included in the Genus , Substantia ) of a Corporeal kind , and does constitute that Species of things , which we call Corpora . This is so plain a business , that we need insist no longer upon it . Now to the fourth , I answer briefly , That from what knowledge we have by the mediation of the Senses and inference of the Intellect , we arrive not onely to the knowledge of like things , but of unlike , or rather contrary : As in this very example , we being competently well instructed , indeed assured by our Senses , that there is such a kind of thing as Body , whose nature is to be Impenetrable and Discerpible , and our Reason certainly informing us , as was noted even now , that whatever is , has a kind of Amplitude more or less , or else it would be nothing ; hence we are confirmed , that not Extension or Trina Dimensio , but Impenetrabilitie and Discerpibilitie is the determinate and adequate nature of what we call Body ; and if there be any opposite species to Body , our Reason tells us it must have opposite Modes or Attributes , which are Penetrability and Indiscerpibility . This is a plain truth not to be groped after with our fingers in the dark , but clearly to be discerned by the eye of our understanding in the light of Reason . And thus we see ( and many examples more we might accumulate ) That by the help of our Senses and Inference of our Vnderstanding , we are able to conclude not onely concerning like things , but their contraries or opposites . I must confess I look upon this allegation of Mr. Baxter as very weak and faint . And as for his fifth , I do a little marvel that so grave and grandaevous a person as he should please himself in such little ●●irts of Wit and Sophistry as this of the Indiscerpibility of an Atom or Physical Monad . As if Indiscerpibility could be none of the essential or specifical Modes or Attributes of a Spirit , because a Physical Monad or Atom is Indiscerpible also , which is no Spirit . But those very Indiscerpibilities are Specifically different . For that of a Spirit is an Indiscerpibility that arises from the positive perfection and Oneness of the Essence , be it never so ample ; that of an Atom or Physical Monad , from imperfection and privativeness , from the mere littleness or smalness thereof , so small that it is impossible to be smaller , and thence onely is Indiscerpible . The sixth also is a pretty juvenile Ferk of Wit for a grave ancient Divine to use , That Penetrability can be no proper Character of a Spirit , because Matter can penetrate Spirit as well as Spirit Matter , they both possessing the same space . Suppose the bodie A. of the same amplitude with the bodie B. and thrust the bodie A. against the bodie B. the bodie A. will not nor can penetrate into the same space that the bodie B. actually occupies . But suppose the bodie A. a Spirit of that amplitude , and according to its nature piercing into the same space which the bodie B. occupies , how plain is it that that active piercing into the same space that the bodie B. occupies , is to be attributed to the Spirit A. & not to the bodie B ? For the bodie A. could not get in . These are prettie forc'd distortions of Wit , but no solid methods of due Reason . And besides , it is to be noted , that the main Character of a Spirit is , as to Penetrability , that Spirit can penetrate Spirit , but not Matter Matter . And now the Seventh is as slight as the Fifth . Diverse Accidents , saith he , penetrate their Subjects , as Heat , Cold , &c. Therefore Penetrabilitie is no proper Character of a Spirit . But what a vast difference is there here ! The one pierce the matter , ( or rather are in the matter merely as continued Modes thereof ) the other enters into the matter as a distinct Substance therefrom . Penetration therefore is here understood in this Character of a Spirit , of Penetratio Substantialis , when a substance penetrates substance , as a Spirit does Spirit and matter , which Matter cannot do . This is a certain Character of a Spirit . And his instancing in Light as Indiscerpible , is as little to the purpose . For the substance of Light , viz. the Materia subtilissima and Globuli , are discerpible . And the motion of them is but a Modus , but the point in hand is Indiscerpibilitie of Substance . To the Eighth I Answer , That Mr. Baxter here is hugely unreasonable in his demands , as if Penetrabilitie of Spirits were not sufficiently explained , unless it can be made out , that all the Spirits in the world , Universal and particular , may be contracted into one Punctum : But this is a Theme that he loves to enlarge upon , and to declaim on very Tragically , as pag. 52. If Spirits have parts which may be extended and contracted , you will hardly so easily prove as say , that God cannot divide them . And when in your Writings shall I find satisfaction into how much space one Spirit may be extended , and into how little it may be contracted , and whether the whole Spirit of the World may be contracted into a Nut-shell or a Box , and the Spirit of a Flea may be extended to the Convex of all the world ? And again , pag. 78. You never tell into how little parts onely it may be contracted ; And if you put any limits , I will suppose that one Spirit hath contracted itself into the least compass possible ; and then I ask , Cannot another and another Spirit be in the same compass by their Penetration ? If not ; Spirits may have a contracted Spissitude which is not Penetrable , and Spirits cannot penetrate contracted Spirits , but onely dilated ones . If yea ; then quaero , whether all created Spirits may not be so contracted . And I should hope that the Definition of a Spirit excludeth not God , and yet that you do not think that his Essence may be contracted and dilated . O that we knew how little we know ! This grave moral Epiphonema with a sorrowful shaking of the Head is not in good truth much misbecoming the sly insinuating cunning of Mr. Richard Baxter , who here makes a shew , speaking in the first person [ We ] of lamenting and bewailing the ignorance of his own ignorance , but friendly hooks in , by expressing himself in the plural number , the Doctor also into the same condemnation . Solamen miseris — as if He neither did understand his own ignorance in the things he Writes of , but will be strangely surprised at the hard Riddles Mr. Baxter has propounded , as if no Oedipus were able to solve them . And I believe the Doctor if he be called to an account will freely confess of himself , That in the things he positively pronounces of , so far as he pronounces , that he is indeed altogether ignorant of any ignorance of his own therein ; But that this is by reason that he according to the cautiousness of his Genius does not adventure further than he clearly sees ground , and the notion appears useful for the Publick . As it is indeed useful to understand that Spirits can both Penetrate matter and Penetrate one another , else God could not be Essentially present in all the parts of the Corporeal Universe , nor the Spirits of Men and Angels be in God. Both which notwithstanding are most certainly true , to say nothing of the Spirit of Nature , which particular Spirits also Penetrate , and are Penetrated by it . But now for the Contraction and Dilatation of Spirits , that is not a propertie of Spirits in general as the other are , but of particular created Spirits , as the Doctor has declared in his Treatise of the Immortalitie of the Soul. So that that hard Question is easily answered concerning Gods contracting and dilating himself ; That he does neither , he being no created Spirit , and being more absolutely perfect than that any such properties should be competible to him . And it is reasonable to conceive that there is little actually of that propertie in the Spirit of Nature , it being no particular Spirit , though created , but an Universal one , and having no need thereof . For the corporeal world did not grow from a small Embryo into that vast amplitude it is now of , but was produced of the same largeness it now has , though there was a successive delineation and orderly polishing and perfecting the vast distended parts thereof . And to speak compendiously and at once , That God that has Created all things in number , weight & measure , has given such measures of Spiritual Essence and of the facultie of contracting and dilating the same , as also of Spiritual Subtilty of substance , as serves the ends of his Wisdom and Goodness in creating such a species of Spirit . So that it is fond , unskilful , and ridiculous , to ask if the whole Spirit of the world can be contracted into a Nut-shell , and the Spirit of a Flea extended to the Convex of the Universe . They that talk at this rate err , as Aliens from the Wisdome of God , and ignorant of the Laws of Nature , and indeed of the voice of Scripture itself . Why should God make the Spirit of a Flea , which was intended for the constituting of such a small Animal , large enough to fill the whole world ? Or what need of such a contraction in the Spirit of Nature or Plastick Soul of the corporeal Universe , that it may be contrived into a Nut-shell ? That it has such Spiritual subtiltie as that particular Spirits may contract themselves in it so close together , as to be commensurate to the first Inchoations of a Foetus , which is but very small , stands to good reason , and Effects prove it to be so . As also this smalness of a Foetus or Embryo that particular Spirits are so far contracted at first , and expand themselves leisurely afterwards with the growth of the bodie which they regulate . But into how much lesser space they can or do contract themselves at any time , is needless to know or enquire . And there is no Repugnancie at all , but the Spirit of Nature might be contracted to the like Essential Spissitude that some particular Spirits are ; but there is no reason to conceit that it ever was or ever will be so contracted , while the World stands . Nor lastly is there any Inconvenience in putting indefinite limits of Contraction in a Spirit , and to allow that after such a measure of Contraction , though we cannot say just what that is , it naturally contracts no further , nor does another so contracted naturally penetrate this thus contracted Spirit . For as the usefulness of that measure of Self-Penetrability and Contraction is plain , so it is as plain , that the admitting of it is no incongruitie nor incommoditie to the Universe , nor any confusion to the Specifick modes of Spirit and Bodie . For these two Spirits , suppose , contracted to the utmost of their natural limits , may naturally avoid the entring one another , not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Bodies or Matter , but by a vital Saturitie , or natural Uneasiness in so doing . Besides that , though at such a contracted pitch they are naturally impenetrable to one another , yet they demonstrate still their Spirituality , by Self-Penetration , haply a thousand and a thousand times repeated . And though by a Law of life ( not by a dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , they are kept from penetrating one another , yet they both in the mean time necessarily penetrate Matter , as undergoing the diverse measures of essential Spissitude in the same . So that by the increase of that essential Spissitude , they may approach near to a kind of Hylopathick disposition of Impenetrability , and thence , by the Matter of the Universe ( out of which they never are ) be curb'd from contracting themselves any further , than to such a degree ; and I noted at first , that spiritual Subtilty , as well as Amplitude , is given in measure to created Spirits . So that Penetrabilitie is still a steadie Character of a Spiritual Essence or Substance , to th● utmost sense thereof . And to argue against Impenetrability its being the propertie of Matter from this kind of Impenetrability of contracted Spirits , is like that quibbling Sophistrie against Indiscerpibility being the propertie of a Spirit , because a Physical Monad is also indiscerpible . The ninth Objection is against the Indiscerpibility of Spirits , and would infer , that because the Doctor makes them intellectually divisible , therefore by Divine Power , if it imply no contradiction , a Spirit is Discerpible into Physical parts . But this is so fully satisfied already by the Doctor in his Discourse of the true Notion of a Spirit , and its Defence , to say nothing of what I have said already above to prove it does imply a contradiction , that I will let it go , and proceed . To the tenth and last Allegation , which pretends , That these two terms Penetrable and Indiscerpible are needless and hazardous in the Notion of a Spirit . But how useful or needful Penetrability is , is manifest from what we have said to the eighth Objection . And the needfulness of Indiscerpibility is also sufficiently shewn by the Doctor in his Defence of the true Notion of a Spirit , Sect. 30. But now for the Hazardousness of these terms , as if they were so hard , that it would discourage men from the admitting of the Existence of Spirits ; It appears from what has been said to the eighth Objection , That Penetrability is not onely intelligible and admittable , but necessarily to be admitted , in the Notion of a Spirit , as sure as God is a Spirit , and that there are Spirits of men and Angels , and that the Souls of men are not made of Shreds , but actuate their whole grown bodie , though at first they were contracted into the compass of a very small Foetus . And that there is no Repugnancie that an Essence may be ample , and yet indiscerpible , Mr. Baxter himself must allow , who , pag. 51. plainly declares , That it is the vilest contradiction to say that God is capable of division . So that I wonder that he will call [ Penetrable ] and [ Indiscerpible ] hard and doubtful words , and such as might stumble mens belief of the Existence of Spirits , when they are terms so plain and necessary . Nor can that Vnitie that belongs to a Spirit be conceived or understood without them , especially without Indiscerpibilitie . And indeed if we do not allow Penetrability , the Soul of a man will be far from being one , but a thing discontinued , and scatter'd in the pores of his corporeal consistencie . We will conclude with Mr. Baxters Conceit of the Indivisibleness of a Spirit , and see how that will corroborate mens faith of their Existence , and put all out of hazard . Various Elements , saith he , pag. 50. vary in Divisibility ; Earth is most divisible ; Water more hardly , the parts more inclining to the closest contact ; Air yet more hardly ; and in Fire , no doubt the Discerpibility is yet harder : And if God have made a Creature so strongly inclined to the unitie of all the parts , that no Creature can separate them but God onely , as if a Soul were such , it is plain that such a Being need not fear a dissolution by Separation of parts . Ans . This is well said for an heedless and credulous multitude ; but this is not to Philosophize , but to tell us that God works a perpetual Miracle in holding the small tenuious parts of the Soul together , more pure and ●ine than those of Fire or Aether ; but here is no natural cause ●●om the thing it self offered , unless it be , that in every Substance , or rather Matter , the parts according to the tenuitie and puritie of the Substance , incline to a closer Contact and inseparable Union one with another ; which is a conceit repugnant to experience , and easily confuted by that ordinarie accident of a Spinner hanging by its weak thread from the brim of ones Hat ; which ●eeble line yet is of force enough to divide the Air , and for that very reason , because it consists of thinner parts than Water or Earth . As also , we can more easily run in the Air than wade in the Water , for the very same reason . These things are so plain , that they are not to be dwelt upon . But Mr. Baxter is thus pleased to shew his Wit in maintaining a weak ●ause , which I am perswaded he has not so little judgment as that he can have any great confidence in . And therefore in sundry places he intimates that he does allow or at least not deny but that Penetrabilitie and Indiscerpibilitie is contained in the Notion of a Spirit ; but not as part of the Conceptus formalis , but as Dispositio or Modus substantiae , but yet withal such a Dispositio as is essential to the substance that with the Conceptus formalis added , makes up the true Notion of a Spirit . See pag. 30 , 32 , 61 , 85. And truly if Mr. Baxter be in good earnest and sincere in this agreement without all equivocation , that Penetrabilitie and Indiscerpibilitie is Essential to the true Notion of a Spirit , onely they are to be admitted as Dispositio Substantiae , not as Pars Formae , I confess , as he declares pag. 94. That the di●●erence betwixt him and the Doctor lyeth in a much smaller matter than was thought ; and the Doctor I believe will easily allow him to please his own fancy in that . But then he must understand the terms of Penetrabilitie and Indiscerpibilitie in the Doctors sense , viz , of a Spirits penetrating not inter partes , but per partes materi●● , and possessing the same space with them . And of an Indiscerpibleness not arising from thinner and thinner parts of matter , as he imagines Air to be more hardly discerpible than Earth or Water , forasmuch as by reason of its thinness its parts lye closer together , as was above noted ; but from the immediate essential Oneness of substance in a Spirit , according to the true Idea of an Indiscerpible Being in the Divine Intellect , which , whether in Idea or in Actual Existence , it would cease to be , or rather never was such , if it were discerpible , and therefore implies a contradiction it should be so . But if a Spirit be not Penetrable in the Doctors sense , it is really Impenetrable ; and if not Indiscerpible in his sense , it is really Discerpible , and consequently divisible into Physical Monads or Atoms , and therefore constituted of them , and the last Inference will be that of the Epigrammatist : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this sense : All a vain Jest , All Dust , All Nothing deem , For of mere Atoms all composed been . And thus the fairest and firmest structures of Philosophical Theorems in the behalf of the Providence of God , the Existence of Spirits , and the Immortality of the Soul , will become a Castle of Come-Down , and fall quite to the ground . Whence it was rightfully done of the Doctor to lay such stress upon these two terms Penetrabilitie and Indiscerpibilitie , they being the essential Characteristicks of what is truly a Spirit , and which if they were taken out of the world , all would necessarily be Matter , I mean Physical Matter ( to prevent all quibblings and fiddlings about words and phrases ) and this Physical Matter would be the Subject and Source of all Life whatever , Intellective , Sensitive and Vegetative . And Mr. Baxter did ill in not onely omitting these terms himself in his Notion of a Spirit , but in publickly slighting and disgracing of the Doctors using of them , and afterwards in so stomaching his vindication of the same in publick , whenas we see that without them there can be nothing but Physical Matter in the world , and God and Angels and the Souls of men must be such Matter , if they be any thing a● all : and therefore in such an errour as this , Mr. Baxter with Christian patience might well have born with the Doctors calling it , not onely a Mistake , but a Mischief . And I hope by this time he is such a proficient in that Vertue , that he will chearfully bear the publication of this my Answer in the behalf of the Doctor to all his Objections against these two essential and necessarie Characters of a Spirit ; and not be offended if I briefly run over his smaller Criticisms upon the Doctors Definition of the same , which do occur , pag. 80 , 81. and elsewhere , as I shall advertise . The Doctors Definition of a Spirit in his Discourse of that Subject , Sect. 29. is this [ A Spirit is a Substance immaterial intrinsecally indued with life and the facultie of motion ] where he notes that Immaterial contains virtually in it Penetrability and Indiscerpibility . Now let us hear how Mr. Baxter criticizes on this Definition . First , saies he , pag. 80. Your Definition is common , good and true , allowing for its little imperfections , and the common imperfection of mans knowledge of Spirits . If by [ Immaterial ] you mean not [ without Substance ] it signifieth truth , but a negation speaketh not a formal Essence . Ans . How very little these imperfections are , I shall note by passing through them all ; and for the common imperfection of mans knowledge of Spirits , what an unskilful or hypocritical pretence that is , the Doctor hath so clearly shewn in his Discourse of the true Notion of a Spirit , Sect. 16 , 17 , 18 , 19. that it is enough to send the Reader thither for satisfaction . But as for [ Immaterial ] how can any one think that thereby is meant [ without Substance ] but those that think there is nothing but Matter in the Physical sense of the word , in the world ? As if [ Substance Immaterial ] was intended to signifie [ Substance without Substance ] ! And lastly , the Doctor will denie that [ In ] in Immaterial signifies negatively here more than in Immortal , Incorruptible , or Infinite , but that it is the indication of opposite properties to those of Physical Matter , viz. Impenetrability and Discerpibility , and that therefore Immaterial here includes Indiscerpibility and Penetrability . Secondly , pag. 81. Spirit it self , saies he , is but a metaphor . Ans . Though the word first signified other things before it was used in the sense it is here defined , yet use has made it as good as if it were originally proper . With your Logicians , in those Definitions , Materia est Causa ex qua res est , Forma est Causa per quam res est id quod est ; Materia and Forma are Metaphorical words , but use has made them in those Definitions as good as proper ; nor does any sober and knowing man move the least scruple touching those Definitions on this account . To which you may add , that Aristotles caution against Metaphors in defining things , is to be understood of the Definition it self , not the Definitum ; but Spirit is the Definitum here , not the Definition . Thirdly , [ Intrinsecally indued with lise ] tells us not that it is the Form. Qualities , and proper Accidents are intrinsecal . Ans . Mr. Baxter , I suppose , for clearness sake , would have had Form written over the head of this part of the Definition , as the old bungling painters were wont to write , This is a Cock , and this a Bull ; or as one wittily perstringed a young Preacher that would name the Logical Topicks he took his Arguments from , saying he was like a Shoemaker that offered his Shoes to sale with the Lasts in them . I thought Mr. Baxter had been a more nimble Logician than to need such helps to discern what is the Genus in the Definition , what the Differentia or Forma . And for [ intrinsecally indued ] I perceive he is ignorant of the proper force and sense of the word Intrinsecùs , which signifies as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely , which implies that this life is from the intimate Essence of a Spirit quatenus a Spirit , and therefore can be no common qualitie nor a facultie clarted on , as Mr. Baxter fancies God may clart on Life the specifick Form of Spirit , as he himself acknowledges , on Matter , though Materia quatenus Materia implies no such thing ; but , I say ; Spiritus quatenus Spiritus does , which is both the Source and proper Subject of life . But it is the effect of an ill perturbed sight , to fancie flaws where there are really none . And to fancie that a Vis Vitalis , or Power of living can belong to Materia Physica immediately , which power must necessarily be the Result of an Essence specifically distinct from Physical Matter , I think may justly be called clarting of this Power on a Subject it belongs not to , nor is intrinsecal to it , there being no new specifick Essence from whence it should spring . Fourthly , The [ Facultie of motion ] saies he , is either a Tautologie included in Life , or else if explicatorie of Life , it is defective . Ans . It is neither Tautological nor Exegetical , no more than if a man should define Homo , Animal rationale risibile . [ Risibile ] there , is neither Tautological , though included in Animal rationale ; nor Exegetical , it signifying not the same with Rationale . And the Definition is as true with Risibile added to it , as if omitted . But the addition of Risibile being needless , is indeed ridiculous . But it is not Ridiculous to add the faculty of motion in this Definition of a Spirit , because it is not needless , but is added on purpose to instruct such as Mr. Baxter , that an intrinsecal facultie of motion belongs to Spirit quatenus Spirit , and indued with Life ; whenas yet he , pag. 35. will not admit that self-motion is an indication of Life in the subject that moves itself , although it is the very prime argument that his beloved and admired Dr. Glisson useth to prove , that there is universally life in Matter . But it is the symptome of an over - Polemical Fencer , to deny a thing merely because he finds it not for his turn . In the mean time it is plain the Doctor has not added [ the facultie of motion ] rashly out of over sight , but for the instructing the ignorant in so important a truth , That there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is Life and Spirit . This is so great a truth , that the Platonists make it to be the main Character of Soul or Spirit , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as you may see in Proclus . Fifthly , No man , saith he , can understand that the Negative [ Immaterial ] , by the terms , includeth Penetrabilitie and Indiscerpibilitie . Ans . No man that rightly understands himself but must conceive that [ Immaterial ] signifies an opposite or contrary condition to [ Material ] : and he knowing ( as who is ignorant of it ? ) that the proper and essential characters of [ Material ] in substantia materialis , is to be Impenetrable and Discerpible , he will necessarily , even whether he will or no , discover that [ Immaterial ] which signifies the opposite to these in substantia immaterialis , must denote Penetrability and Indiscerpibility . Sixthly , You do not say here , saith he , that they are the Form , but elsewhere you do ; and the Form should be exprest , and not onely vertually contained , as you speak . Ans . What would you have him in the very Definition it self , which is so clear an one , say , This is the Genus , this the Form , as those bunglers I mentioned above writ the names of the Animals they had so badly drawn ? And that the Form should be exprest is true , but it is sufficient it be exprest in such a comprehensive term as contains under it all that belongs to such a Species . As when we have divided Vivens into Planta and Animal , if we then define Animal to be Vivens sensu praeditum , that one word sensus , is sufficient , because it reaches any Species of Animal , and none but Animals . And yet here the Doctor is not so niggardly as to pinch the expression of all the Form or Difference , into that one word Immaterial , whereby he here onely intimates Penetrability and Indiscerpibility ; but for fuller explication addeth , Intrinsecally indued with Life and the facultie of motion . But lastly , For his elsewhere calling Penetrability and Indiscerpibility the Form of a Spirit , he nowhere makes them the whole Form of a Spirit , but makes the Logical Form or Differentia of a Spirit , to be all that which he has expressed in this Definition , viz. [ Immaterial ] which denotes Penetrability and Indiscerpibility , and [ Intrinsecal life and motion ] . And it is evident that when he calls this Differentia in his Definition , Form , that he does not mean the very specifick Substance or Essence , whereby a Spirit is a Spirit , but onely essential or inseparable Attributes , which onely are known to us , and which are only in an improper sense said to be the Form it self , or specifick Nature . They are onely the Result of the Form and Notes of an Essence or Substance Specifically distinct from some other Substance . It is not so in substantial Forms as in Geometrical Forms or Figures , as to Visibilitie or Perceptibilitie . Dic tu formam hujus lapidis , says Scaliger to Cardan , & Phyllida solus habeto . But there are inseparable and essential Properties of a substantial Form , necessarily resulting from the Form it self , as there are in external Forms or Figures . As for example , from the form of a Globe , which is a round Form , defined from the equalitie of all lines from one point drawn thence to the Superficies . From this form does necessarily and inseparably result the Character of an easie rouling Mobilitie . That a bodie of this Form is the most easily moved upon a Plain , of any bodie in the world . And so from the Form of a piece of Iron made into what we call a Sword ; Fitness for striking , for cutting , for stabbing , and for defending of the hand , is the necessarie result from this Form thereof . And so I say that from the intimate and essential Form of a Spirit , suppose , essentially and inseparably result such and such properties by which we know that a Spirit is a distinct Species from other things , though we do not know the very specifick essence thereof . And therefore here I note by the by , that when the Doctor saies any such or such Attributes are the Form of a Spirit , he does datâ operâ balbutire cum balbutientibus , and expresses himself in the language of the Vulgar , and speaks to Mr. Baxter in his own Dialect . For it is the declared opinion of the Doctor , that the intimate Form of no Essence or Substance is knowable , but onely the inseparable Fruits or Results thereof . Which is a Principle wants no proof , but an appeal to every mans faculties that has ordinarie wit and sinceritie . Seventhly , They are not the Form , saith he , but the Dispositio vel Conditio ad formam . Ans . You may understand out of what was said even now , that Penetrabilitie and Indiscerpibilitie are so far from being Dispositio ad formam , that they are the Fruits and Results of the intimate and Specifick Form of a Spirit , and that they suppose this Specifick Form in order of nature to precede them , as the Form of a Globe precedes the rouling mobilitie thereof . In vertue of a Spirits being such a Specifick substance , it has such inseparable attributes resulting from it , as a Globe has mobilitie . And as the Globe is conceived first , and mobilitie inseparably resulting from it ; so the Specifick Nature of a Spirit , which is its true and intimate Form , and made such according to the eternal Idea thereof in the Intellect of God , being one simple Specifick substance or Essence , has resulting from it those essential or inseparable properties which we attribute to a Spirit , itself in the mean time remaining but one simple self-subsistent Actus Entitativus , whose Penetrabilitie and Indivisibilitie Mr. Baxter himself , pag. 99. says is easily defendible . And the Doctor , who understands himself , I dare say for him , defends the Penetrabilitie and Indivisibilitie of no Essences but such . Eighthly , If such Modalities , says he , or Consistence were the Form , more such should be added which are left out . Ans . He should have nominated those which are left out . He means , I suppose , Quantity and Trina Dimensio , which it was his discretion to omit , they being so impertinent as I have shewn above , in my Answer to his third Objection against the Penetrabilitie and Indiscerpibilitie of a Spirit . Ninthly , Penetrabilitie and Indiscerpibilitie are two Notions , and you should not give us , says he , a compound Form. Ans . This implies that Penetrability and Indiscerpibility are the Form of a Spirit ; but I have said again and again , they are but the Fruits and Result of the Form. A Spirit is one simple Specifick Essence or substance , and that true Specifickness in its Essence , is the real and intimate Form , or Conceptus formalis thereof , but that which we know not ( as I noted above out of Julius Scaliger ) though we know the essential and inseparable Attributes thereof , which may be many , though in one simple specifick Substance , as there are many Attributes in God immediately and inseparably resulting from his most simple specifick Nature . Tenthly , Yea you compound , saith he , Pe●etrabilitie and Indiscerpibilitie with a quite different notion [ life and the faculty of motion ] , which is truly the Form , and is one thing , and not compounded of notions so different as Consistence and Vertue or Power . Ans . I say again as I said before , that neither Penetrability nor Indiscerpibility , nor Life nor Motion , are the specifick Form it self of a Spirit , which is a simple Substance , but the Fruits and Results of this specifick Form ; and all these have a proper Cognation with one another , as agreeing in Immateriality or Spirituality : and how the common sagacitie of mankind has presaged , that the most noble functions of life are performed by that which is most subtile and most one , as Penetrability and Indiscerpibility makes the consistence of a Spirit to be , the Doctor has noted in his Discourse of the true notion of a Spirit . Mr. Baxter in reading Theological Systems may observe , That Attributes as much differing among themselves as these , are given to the most simple Essence of God. Eleventhly , You say , says he , pag. 82. Life intrinsecally issues from this Immaterial Substance : But the Form is concreated with it , and issues not from it . Ans . I grant that the Form is concreated with the Spirit . For a Spirit is nothing else but such a specifick simple Substance or Essence , the Specifickness of whose nature onely is its real intimate Form. And if we could reach by our Conception that very Form it self , it would be but the Conceptus inadaequatus of one simple Substance , and be the true Conceptus formalis thereof ; and the Conceptus fundamentalis , to speak in Mr. Baxters or Dr. Glissons language , would be Substance in general , which is contracted into this Species by this real intimate Form ; which both considered together , being but one simple Essence , they must needs be created together , according to that Idea of a Spirit which God has conceived in his eternal mind . And life will as naturally and necessarily issue from such a Species or Specifick Essence , or from Substance contracted into such a Species by the abovesaid Form , as Mobility does issue from the form of a Globe . From whence it is plainly understood how Life does intrinsecally issue from immaterial Substance , nor is the Form it self but the Fruit thereof . And as it were but trifling to say that the power of easie rolling every way on a Plain were the very Form of a Globe , the word Power or Vertue being but a dark , loose , general , dilute term , and which belongs to every thing , and is restrained onely by its Operation and Object ; but it is the Form or Figure of the Globe that is the immediate cause that that Vertue or Power in general is so restrained to this easie rolling : so it is in Mr. Baxters pretended Form of a Spirit , which he makes Virtus vitalis , a power of living : Power there , is such a dark dilute term , loose and general . But that it is determined to life , it is by that intimate specifick Form , which we know not ; but onely this we know , That it is to the Power of living as the Figure of a Globe is to the Power of easie rolling , and that in neither , one can be without the other . There must be a Specifick Essence , which is the root of those Powers , Properties , or Operations from whence we conclude distinct Species of things : For 't is too coarse and slovenly to conceit , that these are clarted on them , but the Specifick Powers arise immediately , and inseparably from the Specifick Nature of the thing ; else why might they not be other powers as well as these ? Twelfthly and lastly , pag. 32. But do you verily believe , saith he , that Penetrability or Subtility is a sufficient Efficient or Formal cause of Vitalitie , Perception and Appetite , and so of Intellection and Volition ? I hope you do not . Ans . I hope so of the Doctor too ; and before this , I hoped that Mr. Baxter had more insight into the nature of a Formal cause and into the Laws of Logick , than once to imagine that any one in his Wits could take Penetrability to be the Formal cause of Intellection and Volition . For then every Spirit being Penetrable , every Spirit even of a plant , at least of the vilest Animalonium , would have Intellection and Volition . Nor , for the same reason , can any body think that Penetrability is a sufficient Efficient cause of Intellection and Volition . Nor is it so much as the Efficient cause of Vitality , Perception , Appetite , much less the Formal . So infinitely is Mr. Baxter out in these things . But the case stands thus : The Substance of that species of things which we call a Spirit , and is so by that intimate specifick Form which I named before , this substance is the cause of Vitality in such a sense as the round Form of a Globe , or any matter of that Form is , quatenus of that Form , the cause of its own rolling Mobilitie . I say therefore , that Vitality is as immediate and necessarie a Fruit or Effect of the real and intimate Form of a Spirit , as that easie mobilitie is of the Form of a Sphere or Globe ; And such a kind of Vitality , Vegetative , Sensitive , Intellective of such a Species of Spirit : These kinds of Vitalities are the Fruits or Effects necessarie and immediate of the abovesaid so specificated Substances ; that is to say , they are immediately Self-living , and all of them Penetrable and Indiscerpible of themselves , quatenus Spirits , all these essential attributes arising from the simple essence or specificated substance of every Spirit , of what Classis soever , created according to its own Idea eternally shining in the Divine Intellect . As for example ; In the Idea of a Plastick Spirit onely ; Penetrability , Indiscerpibility , and Plastick Vitality , whereby it is able to organize Matter thus and thus , are not three Essences clarted upon some fourth Essence , or glewed together one to another , to make up such an Idea : But the Divine Intellect conceives in itself one simple specifick Essence immediately and intrinsecally of it self , indued with these essential Properties or Attributes . So that when any thing does exist according to this Idea , those three properties are as immediately Consequential to it , and as effectually , as Mobility to the Form of a Globe . It is the specifick Substance that is the necessary Source of them , and that acts by them as its own connate or natural instruments , fitted for the ends that the eternal Wisdom and Goodness of God has conceived or contrived them for . For it is manifest , that those essential Attributes of a Spirit contrarie to Matter are not in vain . For whenas a Plastick Spirit is to actuate and organize Matter , and inwardly dispose it into certain forms , Penetrability is needful , that it may possess the Matter , and order it throughout ; As also that Oneness of Essence and Indiscerpibility , that it may hold it together . For what should make any mass of Matter one , but that which has a special Oneness of Essence in it self , quite different from that of Matter ? And forasmuch as all Souls are indued with the Plastick whether of Brutes or Men , not to add the Spirits of Angels ; still there holds the same reason in all ranks , that Spirits should be as well Penetrable and Indiscerpible as Vital . And if there be any Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that have no Plastick , yet Penetrability must belong to them , and is of use to them , if they be found to be within the verges of the Corporeal Universe ( and why not they as well as God himself ? ) and Indiscerpibility maintains their Supposital Unitie , as it does in all Spirits that have to do with Matter , and are capable of a vital coalescencie therewith . But I have accumulated here more Theorie than is needful . And I must remember that I am in a Digression . To return therefore to the particular point we have been about all this while . I hope by this time I have made it good , that the Dr.'s Definition of a Spirit is so clear , so true , so express , and usefully instructive ( and that is the scope of the Doctors Writings ) that neither he himself , nor any body else , let them consider as much as they can , will ever be able to mend it . And that these affected Cavils of Mr. Baxter argue no defects or slaws in the Doctors Definition , but the ignorance and impotencie of Mr. Baxters Spirit , and the undue elation of his mind , when notwithstanding this unexceptionableness of the Definition , he , pag. 82. out of his Magisterial Chair of Judicature pronounces with a gracious nod , You mean well — but all our Conceptions here must have their ALLOWANCES , and we must confess their weakness . This is the Sentence which grave Mr. Baxter , alto supercilio , gives of the Doctors accurate Definition of a Spirit , to humble him , and exalt himself , in the sight of the populacie . But is it not a great weakness , or worse , to talk of favourable allowances , and not to allow that to be unexceptionable against which no just exception is found ? But to give Mr. Baxter his due , though the extream or extimate parts of this Paragraph , pag. 82. which you may fancie as the skin thereof , may seem to have something of bitterness and toughness in it , yet the Belly of the Paragraph is full of plums and sweet things . For he saies , And we are all greatly beholden to the Doctor for his so industrious calling foolish Sensualists to the study and notion of invisible Beings , without which , what a carcass or nothing were the world ? But is it not pity then , while the Doctor does discharge this Province with that faithfulness and industrie , that Mr. Baxter should disturb him in his work , and hazzard the fruits and efficacie thereof , by eclipsing the clearness of his Notions of Spiritual Beings , ( for Bodies may be also invisible ) by the interposition or opposition of his own great Name against them , who , as himself tells the world in his Church-History , has wrote fourscore Books , even as old Dr. Glisson his Patron or rather Pattern in Philosophy arrived to at least fourscore Years of age ? And Mr. Baxter it seems is for the common Proverb , The older the wiser ; though Elihu in Job be of another mind , who saies there , I said Days should speak , and multitude of Years should teach Wisdom ; But there is a Spirit in man , and the Inspiration of the Almighty giveth him Vnderstanding . But whither am I going ? I would conclude here according to promise , having rescued the Doctors Definition of a Spirit from Mr. Baxters numerous little Criticisms , like so many shrill busie Gnats trumpeting about it , and attempting to insix their feeble Proboscides into it ; and I hope I have silenced them all . But there is something in the very next Paragraph which is so wrongfully charged upon the Doctor , that I cannot forbear standing up in his justification . The Charge is this : That he has fathered upon Mr. Baxter an Opinion he never owned , and nick-named him Psychopyrist from his own fiction . As if , says he , we said that Souls are Fire , and also took Fire , as the Doctor does , for Candles and hot Irons , &c. onely . But I answer in behalf of the Doctor , as I have a little toucht on this matter before , That he does indeed entitle a certain Letter ( which he answers ) to a Learned Psychopyrist as the Author thereof : But Mr. Baxters name is with all imaginable care concealed . So that he by his needless owning the Letter , has notched that nick-name ( as he calls it ) of Psychopyrist upon himself , whether out of greediness after that alluring Epithet it is baited with , I know not ; but that he hangs thus by the gills like a Fish upon the Hook , he may thank his own self for it , nor ought to blame the Doctor . Much less accuse him for saying , that Mr. Baxter took Fire in no other sense than that in Candles and hot Iron , and the like . For in his Preface , he expresly declares on the Psychopyrists behalf , that he does not make this crass and visible Fire the Essence of a Spirit , but that his meaning is more subtile and refined . With what conscience then can Mr. Baxter say , that the Doctor affirms that he took Fire in no other sense than that in Candles and hot Iron , and the like , and that he held all Souls to be such Fire ? whenas the Doctor is so modest and cautious , that he does not affirm that Mr. Baxter thinks any to be such ; though even in this Placid Collation , he professes his inclination towards the Opinion , that Ignis and Vegetative Spirit is all one , pag. 20 , 21. I have oft professed , saith he , that I am ignorant whether Ignis and Vegetative Spirit be all one , ( to which I most incline ) or whether Ignis be an active nature made to be the instrument , by which the three spiritual natures , Vegetative , Sensitive , and Mental work on the three passive natures , Earth , Water , Air. And again , pag. 66. If it be the Spirit of the world that is the nearest cause of illumination , by way of natural activity , then that which you call the Spirit of the World , I call Fire ; and so we differ but de nomine . But I have ( saith he as before ) professed my ignorance , whether Fire and the Vegetative nature be all one , ( which I incline to think ) or whether Fire be a middle active nature between the spiritual and the mere Passive , by which Spirits work on bodie . And , pag. 71. I doubt not but Fire is a Substance permeant and existent in all mixt bodies on Earth . In your bloud it is the prime part of that called the Spirits , which are nothing but the igneous principle in a pure Aereal Vehicle , and is the organ of the Sensitive faculties of the Soul. And if the Soul carry any Vehicle with it , it 's like to be some of this . I doubt you take the same thing to be the Spirit of the world , though you seem to vilifie it . And , pag. 74. I suppose you will say , the Spirit of the world does this . But call it by what name you will , it is a pure active Substance , whose form is the Virtus motiva , illuminativa & calefactiva , I think the same which when it operateth on due seminal Matter is Vegetative . And lastly , pag. 86. I still profess my self in this also uncertain , whether Natura Vegetativa and Ignea be all one , or whether Ignis be Natura Organica by which the three Superiour ( he means the Vegetative , Sensitive , and Intellective Natures ) operate on the Passive . But I incline most to think they are all one , when I see what a glorious Fire the Sun is , and what operation it hath on Earth , and how unlikely it is that so glorious a Substance should not have as noble a formal nature as a Plant. This is more than enough to prove that Mr. Baxter in the most proper sense is inclined to Psychopyrism as to the Spirit of the world , or Vegetative soul of the Vniverse ; that that Soul or Spirit is Fire : And that all created Spirits are Fire , analogicè and eminenter , I have noted above that he does freely confess . But certainly if it had not been for his ignorance in the Atomick Philosophie which he so greatly despiseth , he would never have taken the Fire it self , a Congeries of agitated particles of such figures and dimensions , for the Spirit of the world . But without further doubt have concluded it onely the instrument of that Spirit in its operations , as also of all other created Spirits , accordingly as the Doctor has declared a long time since in his Immortalitas Animae , Lib. 2. Cap. 8. Sect. 6. And finding that there is one such universal Vegetative Spirit ( properly so called ) or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the world , he could not miss of concluding the whole Vniverse one great Plant , or if some obscure degree of sense be given to it , one large Zoophyton or Plant-animal , whence the Sun will be endued or actuated as much by a Vegetative Nature as any particular Plant whatsoever ; whereby Mr. Baxter might have took away his own difficultie he was entangled in . But the truth is , Mr. Baxters defectiveness in the right understanding of the Atomick Philosophy , and his Aversness therefrom , as also from the true System of the world , which necessarily includes the motion of the Earth , we will cast in also his abhorrence from the Pre-existence of Souls ( which three Theories are hugely necessary to him that would Philosophize with any success in the deepest points of natural Religion and Divine Providence ) makes him utter many things that will by no means bear the Test of severer Reason . But in the mean time this Desectiveness in sound Philosophie neither hinders him nor any one else from being able Instruments in the Gospel-Ministrie , if they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a due measure ; If they have a firm Faith in the revealed Truths of the Gospel , and skill in History , Tongues and Criticism , to explain the Text to the people , and there be added a sincere Zeal to instruct their Charge , and ( that they may appear in good earnest to believe what they teach ) they lead a life devoid of scandal and offence , as regulated by those Gospel-Rules they propose to others ; this , though they have little of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly so called , that reaches to the deepest account of things , ( but instead thereof , Prudence and Ingenuity ) will sufficiently enable them to be Guides to the people , especially by adhering in Matters of moment to the Ancient Apostolick and unapostatized Church , and presuming nothing upon their private spirit against the same . Such , questionless , will prove able and safe Pastors , and will not fail of being approved of by our Lord Jesus the great Shepherd and Bishop of our Souls . But if any such , as I noted above , for that they conceit themselves also dapper fellows at Cudgils or Quarter-staff , shall , leaving their Flocks solitary in the fields , out of an itch after applause from the Country-Fry , gad to Wakes and Fairs to give a proof of their dexterity at those Rural exercises ; if they shall , I say , for their pains return with a bruised knuckle or broken pate , who can help it ? it will learn them more wit another time . Thus much by way of Digression I thought fit to speak , not out of the least ill-will to Mr. Baxter , but onely in behalf of the Doctor , hoping , though it is far from all that may be said , that yet it is so much , and so much also to the purpose , that it will save the Doctor the labour of adding any thing more thereto . So that he may either enjoy his Repose , or betake himself to some design of more use and moment . In the mean time , I having dispatcht my Digression , I shall return to the main business in hand . I think it may plainly appear from what has been said , that it is no such harsh thing to adventure to conclude , That the Truth of the Divine Intellect quatenus conceptive , speculative , or observative , which a Platonist would be apt to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Divine Intellect exhibitive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( for though it be but one and the same Intellect , yet for distinctness sake we are fain to speak as of two ) does consist in its Conformity with the Divine Intellect exhibitive , with the immutable Idea's , Respects and References of things there . In conceiving and observing them ( as I may so speak ) to be such as they are represented in the said Intellect quatenus necessarily and unalterably representing such Idea's with the immediate Respects and References of them . In this consists the Truth of the Divine Intellect Speculative . But the Transcendental Truth of things consists in their Conformity to the Divine Intellect Exhibitive . For every thing is true as it answers to the immutable Idea of its own nature discovered in the Divine Intellect Exhibitive . To which also the same Divine Intellect quatenus Conceptive , Speculative , or Observative , gives its suffrage steadily and unalterably , conceiving these immutable Idea's of things in their Objective Existence what their natures will be , with their necessary references , aptitudes or ineptitudes to other things when they are produced into act . From whence we may discern , how that saying of this ingenious Author of the Discourse of Truth is to be understood . Where he writes , It is against the nature of all Vnderstanding to make its Object . Which if we will candidly interpret , must be understood of all understanding quatenus merely conceptive , speculative or observative , and of framing of its Object at its pleasure . Which as it is not done in the setled Idea of a Sphere , Cylinder and Pyramid , no more is it in any other Idea's with their properties and aptitudes immediately issuing from them , but all the Idea's with their inevitable properties , aptitudes , or ineptitudes are necessarily represented in the Divine Intellect Exhibitive , immutably such as they are , a Triangle with its three Angles equal to two right ones , a right-angled Triangle with the power of its Hypotenusa equal to the powers of the Basis and Cathetus both put together : Which things seem necessary to every sober man and rightly in his wits , our understanding being an Abstract or Copy of the Divine Understanding . But those that say that if God would , he might have made the three Angles of a Triangle unequal to two right ones , and also the powers of the Basis and Cathetus of a right-angled Triangle unequal to the power of the Hypotenusa , are either Buffoons and Quibblers , or their Understandings being but creatural huffiness of mind and an ambition of approving themselves the Broachers and maintainers of strange Paradoxes , has crazed their Intellectuals , and they have already entred the suburbs of down-right Phrensie and Madness . And to conclude ; Out of what has been insinuated , we may reconcile this harsh sounding Paradox of our Author , that seems so point-blank against the current doctrine of the Metaphysical Schools , who make Transcendental Truth to depend upon the Intellectual Truth of God , which they rightly deem the Fountain and Origine of all Truth , whenas he plainly declares , That the Divine Vnderstanding cannot be the Fountain of the Truth of things : But the seeming absurdity will be easily wiped away , if we take notice of our distinction touching the Divine Understanding quatenus merely conceptive , speculative or observative , and quatenus necessarily ( through its own infinite and immutable pregnancie and foecundity ) Exhibitive of the distinct and determinate Idea's or natures of things , with their immediate Properties , Respects or Habitudes in their Objective Existence , representing them such as they certainly will be if reduced into act . His assertion is not to be understood of the Divine Understanding in this latter sense , but in the former . But being it is one and the same Understanding , though considered under this twofold Notion , our Author , as well as the ordinarie Metaphysicians , will agree to this truth in the sense explained ; That the Divine Understanding is the Fountain of the truth of things , and that they are truly what they are , as they answer to their Idea's represented in the Exhibitive Intellect of God. How the Author himself comes off in this point , you will better understand when you have read the fifteenth , sixteenth and seventeenth Sections of his Discourse . Let this suffice in the mean time for the removing all stumbling-blocks from before the Reader . Pag. 168. Nor the foundation of the references one to another ; that is to say , The Divine Understanding quatenus Conceptive or Speculative , is most certainly not the Foundation of the references of things one to another ; but the Divine Understanding quatenus Exhibitive , that represents the Idea's or natures of things in their Objective Existence such as they would be if reduced really into act , represents therewith all the references and habitudes they have one to another . Which habitudes are represented not as flowing from or arbitrariously founded in any Intellect whatsoever , but as resulting from the natures of the things themselves that respect one another , and are represented in the Exhibitive Understanding of God. Which is the main thing that this ingenious Author would be at , and such as will serve all his intents and purposes . Pag. 168. It is the nature of Vnderstanding ut moveatur , illuminetur , &c. namely , of Understanding quatenus Conceptive or Speculative , not quatenus Exhibitive . Pag. 169. No Idea's or Representations either are or make the things they represent , &c. This Assertion is most certainly true . But yet they may be such Idea's and Representations as may be the measure of the Truth of those things they represent : And such are all the Idea's in the Divine Intellect Exhibitive , their setled distinct natures necessarily exhibited there in vertue of the absolute perfection of the Deitie , though onely in their Objective Existence , are the measures of the Truth of those things when they are reduced into act , as I have noted above ; but they are not the things themselves reduced into act , no more than an Autographon is the very Copy . Ibid. All Vnderstanding is such ; that is , Idea's and Representations of the natures of things in their Objective Existence , the Patterns of what and how they are when they Exist , and what references and aptitudes they have . I suppose he means here by Understanding , not any power of the mind to conceive any thing , but Understanding properly so called , viz. that , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Platonists speak , the Idea's or Representations of such things as are necessarily and unalterably such , not fictions at pleasure . Let the Intellect Speculative be such Idea's or Representations as these , and then what it perceives , conceives , or observes , it does not make , but it is made to its hand , as not being able to be otherwise , nor it self to think otherwise . And therefore it is rightly inferred as follows : That no Speculative Understanding in that restrict sense above-named makes at pleasure the natures , respects and relations of its Objects represented in the Intellect Exhibitive in their Objective Existence , but finds them there . Nor does any Intellect whatsoever make them at pleasure , but they are necessarily and unalterably represented in the Exhibitive Intellect of the Deitie , both their natures , respects , and habitudes , as I noted above . Sect. 5. pag. 169. It remains then that absolute , arbitrarious and independent Will must be the Fountain of all Truth , &c. It being supposed that the Divine Understanding and the independent Will of God are the onely competitours who should be the Fountain of all Truth , and the former Section proving in a sense rightly understood , that the Divine Understanding cannot be the Fountain of Truth , it remains that the mere Will of God should be the Fountain of Truth , and that things are true onely because he wills they be so . As if four bore a double proportion to two because God would have it so ; but if he would that Two should bear a double proportion to Four , it would immediately be so . Ibid. Which Assertion would in the first place destroy the nature of God , &c. Nay , if he will , it destroys his very Existence . For if all Truths depend upon Gods Will , then this Truth , That God Exists , does . And if he will the contrary to be true , namely , That he does not Exist , what becomes of him then ? Ibid. And rob him of all his Attributes . That it robs him of Science and assured Knowledge , whose Objects are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things immutable and necessary , this Section makes good . And that it despoils him of his Rectitude of Nature , the Eighth Section will shew . Pag. 170. Any Angel or man may as truly be said to know all things as God himself , &c. Because this supposition takes away all the steadie and scientifick Knowableness in things , it taking away their setled , fixt and necessary habitudes one to another , as if double proportion of Four to Two did no more belong to it in Truth and Reality than Sub-double , and that Four in Truth were no more the Quaternarie number than the Binary , but indifferently either , as the Will of God will have it . This plainly pulls up by the roots all pretence of Science or Knowledge in God , Angels , and Men. And much more , flatly to assert , That if God will , contradictions may be true . For this plainly implies that there is really no Repugnancy nor Connection of one thing with another , and that therefore no one thing can be proved or disproved from another . Pag. 171. If we distinguish those two Attributes in God , &c. namely , of Wisdom and Knowledge , as if the one were Noematical , the other Dianoetical ; although that discursiveness is more quick than lightning , or rather an eternal intuitive discernment of the consequence or cohesion of things at once . Sect. 6. pag. 172. Because they suppose that God is mutable and changeable , &c. This can be no allegation against the other Arguings , because we cannot be assured of the Immutability or Unchangeableness of God , but by admitting of what those arguings drive at , namely , That there is an immutable , necessary and unchangeable reference and respect or connection of things one with another . As for example , of Immutableness or ▪ Unchangeableness with Perfection , and of Perfection with God. For to fancie God an imperfect Being is nonsense to all men that are not delirant ; and to fancie him Perfect , and yet Changeable in such a sense as is here understood , is as arrant a Contradiction or Repugnancie . Wherefore they that would oppose the fore-going Alguings by supposing God Unchangeable , must acknowledge what is aimed at , That there is a necessary and unchangeable respect and connection betwixt things , or else their opposition is plainly weak and vain . But if they grant this , they grant the Cause , and so Truth has its just victory and triumph . This Section is abundantly clear of it self . Sect. 8. pag. 174. Will spoil God of that universal Rectitude which is the greatest perfection of his nature , &c. In the fifth Section it was said , That the making the Will of God the Fountain of all Truth robs him of all his Attributes . And there it is proved how it robs him of his Wisdom and Knowledge . Here it is shewn how it robs him of his Justice , Mercy , Faithfulness , Goodness , &c. Pag. 175. For to say they are indispensably so because God understands them so , &c. This , as the Author saies , must be extream Incogitancy . For the Truth of the Divine Understanding Speculative consists in its Conformitie with the Idea's of things and their Respects and Habitudes in the Divine Understanding Exhibitive , which necessarily , unchangeably and unalterably represents the natures of things with their Respects and Habitudes in their Objective Existence , such as they necessarily are when they do really exist . As of a Sphere , Pyramid , Cube and Cylinder . And there is the same reason of all natures else with their Respects and Habitudes , that they are as necessarily exhibited as the Cube and Cylinder , and their Habitudes and Respects one to another , as the proportion that a Cylinder bears to a Sphere or Globe of the same altitude and equal diameter . Which Archimedes with incomparable clearness and subtiltie of wit has demonstrated in his Treatise De Sphaera & Cylindro , to be ratio sesquealtera , as also the Superficies of the Cylinder with its Bases to bear the same proportion to the Supersicies of the Sphere . And as these Idea's are necessarily and unalterably with their Respects and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represented , so are all Idea's else , Physical and Moral , as I have noted above . And the nature of Justice , Mercy , Faithfulness and Goodness are with their habitudes and respects as sixedly , determinately and unalterably represented in their Idea's , as the Sphere and Cylinder , or any other Form or Being whatsoever . Sect. 9. pag. 178. For we are to know that there is a God , and the Will of God , &c. That is to say , If there be no setled natures and respects and habitudes of things in the order of Nature antecedent to any Will whatever , Meditation or Contrivance , nor there be any certain nature , respects , habitudes , and connections of things in themselves ; it will be necessary that we first know there is a God , and what his Will is touching the natures , respects and habitudes of things . Whether these which we seem to discern and do argue from are the same he means and wills , or some other . And so there will be a necessity of knowing God and his Will , before we have any means to know him ; or , which is all one , we shall never have any means to know him upon this false and absurd Hypothesis . Sect. 11. pag. 181. Then it infallibly follows that it is all one what I do or how I live , &c. This , as the following words intimate , is to be understood in reference to the pleasing God , and to our own future Happiness . But it is manifest it is not all one what I do or how I live ( though I did suppose there were no real distinction betwixt Truth and Falshood , Good and Evil in the sense here intended ) in reference to this present condition in this World , where the sense of pain and ease , of imprisonment and liberty , and of the security or sasety of a mans own person will oblige him to order his life in such a manner as hath at least the imitation of Temperance , Faithfulness , and Justice . Sect. 12. pag. 183. If the opposition of Contradictory Terms depend upon the arbitrarious resolves of any Being whatsoever . The plainness and irrefragableness of this Truth , that the opposition of contradictory Terms is an affection , habitude or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt those terms that no power in Heaven or Earth can abolish , methinks should assure any that are not pure Sots or crazie Fantasticks , that there may be many other such unalterable and immutable habitudes of Terms , Natures or Things that are every jot as unabolishable as this . Which is no derogation to the Divine Perfection , but an Argument of it ; unless we should conceit that it is the height of the Perfection of Divine Omnipotence to be able to destroy himself . And truly to fancie an ability in him of destroying or abolishing those eternal , necessary and immutable habitudes or respects of the natures of things represented in their Idea's by the Divine Intellect Exhibitive , is little less than the admitting in God an ability of destroying or abolishing the Divine Nature it self , because ipso facto the Divine Wisdom and Knowledge would be destroyed , as was shewn in the fifth Section , and what a God would that be that is destitute thereof ! Wherefore it is no wonder that those men that are sober and in their wits , find it so impossible in themselves but to conceive that such and such natures are steadily such and no other , and betwixt such and such natures there are steadily and immutably such habitudes and respects and no others . Forasmuch as the Intellect of man is as it were a small compendious Transcript of the Divine Intellect , and we feel in a manner in our own Intellects the firmness and immutability of the Divine , and of the eternal and immutable Truths exhibited there . So that those that have their minds so crackt and shatter'd as to be able to fancy that if God would , he could change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or common notions into their Contradictories , as The whole is less than its Part , &c. must have very crazy Intellectuals , and have taken their lodging at least in the suburbs of downright dotage or Phrensie , as I noted above . Pag. 184. If any one should affirm that the Terms of common notions have an eternal and indispensable relation to one another , &c. That this priviledge is not confined to the common notions they are abundantly convinced of , that have bestowed any competent study upon Mathematicks , where the connection of every link of the demonstration is discerned to be as firmly and indiflolubly knit , as the Terms of a common notion are the one with the other . And it is our Impatience , Carelesness or Prejudices that we have not more conclusions of such certitude than we have in other studies also . Sect. 13. pag. 184. For if there be Truth antecedently to the Divine Vnderstanding , &c. This Objection of the Adversaries is framed something perversly and invidiously , as if the other party held , That there were Truth antecedently to the Divine Understanding , and as if from thence the Divine Understanding would be a mere passive Principle actuated by something without , as the Eye by the Sun. But it is a plain case , out of what has been declared , that the Divine Understanding ( though there be such eternal Natures and unchangeable respects and habitudes of them represented in the Idea's that are in the Exhibitive Intellect of the Deity ) that it is , I say , before any external Object whatever , and yet always had exhibited to it self the eternal and unalterable natures and respects of things in their Idea's . And it was noted moreover , that the Truth of the external Objects , when brought into act , is measured by their Conformity to these Idea's . Besides , the Divine Understanding being before all things , how could there be any Truth before it , there being neither Understanding nor Things in which this Truth might reside ? Or the Divine Understanding be a mere passive Principle actuated by something without , as the eye by the Sun , whenas questionless the Divine Intellect quatenus Exhibitive is the most active Principle conceivable ; nay , indeed Actus purissimus , the most pure Act , as Aristotle has defined God ? It is an eternal , necessary , and immutable Energy , whose very Essence is a true and fixt Ideal Representation of the natures of all things , with their respects and habitudes resulting eternally from the Divine foecundity at once . How then can this , which is so pure and pregnant an Energy , be a mere passive Principle , or be actuated by any external Object , when it was before any thing was ? But a further Answer is to be found of the Authour himself in the Fifteenth Section . Pag. 185. Which is to take away his independency and self sufficiency . Namely , If there be mutual and unalterable Congruities and Incongruities of things , as if they would determine God in his actions by something without himself . Which is a mere mistake . For the pregnant fulness of the Divine Essence and perfection eternally and necessarily exerting itself into an Ideal display of all the natures , properties , respects and habitudes of things , whether Congruities or Incogruities , and these fixt , immutable , necessary and unchangeable in their Ideal or Objective Existence ; And in time producing things according to these Paradigms or Patterns into actual Existence by his Omnipotence , and ever sustaining , supporting and governing them by his unfailing Power and steady and unchangeable Wisdom and Counsel ; I say , when all things are thus from God , sustained by God , and regulated according to the natures he has given them , which answer the Patterns and Paradigms in him , how can any such determination of his Will any way clash with his Self-sufficiency or Independency , whenas we see thus , that all things are from God and depend of him , and his actions guided by the immutable Idea's in his own nature , according to which all external things are what they are , and their Truth measured by their Conformity with them . But there is a fuller answer of the Author's , to this Objection , in the sixteenth and seventeenth Sections . Sect. 14. pag. 187. And to fetter and imprison Freedom and Liberty it self in the fatal and immutable chains and respects of things , &c. This is a misconceit that savours something of a more refined Anthropomorphitism , that is to say , Though they do not make the Essence of God finite and of an Humane figure or shape , yet they imagine him to have two different Principles in him , an extravagant and undetermined lust or appetite , as it is in man , and an Intellectual or rational Principle , whose Laws are to correct the luxuriancies and impetuosities of the other , and to bridle and regulate them . But this is a gross mistake ; For there is no such blind and impetuous will in God upon which any Intellectual Laws were to lay a restraint , but his whole nature being pure and Intellectual , and he acting according to his own nature , which contains those Idea's and immutable respects , Congruities and Incongruities of things there eternally and unalterably represented , he acts with all freedom imaginable , nor has any chains of restraint laid upon him , but is at perfect liberty to do as his own nature requires and suggests . Which is the most absolute liberty that has any sound or shew of Perfection with it , that can be conceived in any Being . Sect. 15. pag. 189. And does as it were draw them up into its own beams . This is something a sublime and elevate expression . But I suppose the meaning thereof is , That the natures and respects of the things of this lower Creation , the Divine Understanding applies to the bright shining Idea's found in his own exalted nature , and observes their Conformity therewith , and acknowledges them true and right as they answer to their eternal Patterns . Sect. 16. pag. 189. To tie up God in his actions to the reason of things , destroys his Liberty , Absoluteness , and Independency . This is said , but it is a very vain and weak allegation , as may appear out of what has been suggested above . For reasons of things and their habitudes and references represented in the eternal Idea's in their Objective Existence , which is the Pattern of their natures when they exist actually , is the very life and nature of the Divine Understanding ; And as I noted above , the most true and perfective libertie that can be conceived in any Being is , that without any check or tug , or lubricity and unsteadiness , it act according to its own life and nature . And what greater Absoluteness than this ? For that which acts according to its own nature , acts also according to its own will or appetite . And what greater Independencie than to have a power upon which there is no restraint , nor any modification of the exercise thereof , but what is taken from that which has this power ? For the eternal and immutable reasons of things are originally and Paradigmatically in the Divine Understanding , of which those in the Creatures are but the Types and transitorie Shadows . The Author in this Section has spoke so well to this present Point , that it is needless to superadd any thing more . Sect. 17. pag. 191. In this seventeenth Section the Author more fully answers that Objection , As if Gods acting according to the reasons of things inferred a dependency of him upon something without himself ; Which he does with that clearness and satisfaction , that it is enough to commend it to the perusal of the Reader . Sect. 18. pag. 193. Truth in the power or faculty is nothing else but a Conformity of its conceptions or Idea's unto the natures and relations of things which in God we may call , &c. The Description which follows is ( though the Author nowhere takes notice of that distinction ) a Description of the Divine Understanding quatenus Exhibitive , not Conceptive or Speculative . The Truth of which latter does indeed consist in the Conformity of its Conception unto the natures and relations of things , but not of things ad extra , but unto the natures , habitudes and respects of things as they are necessarily , eternally and immutably represented in the Divine Understanding Exhibitive , which is the Intellectual World , which the Author here describes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vast Champion or boundless field of Truth . So that in those words [ unto the natures and relations of things which in God we call an actual , steady , immoveable , eternal omniformity , &c. ] Which is to be referred to [ the Natures and Relations of things ] as is evident to any that well considers the place . And with this sense that which follows the description is very coherent . Pag. 194. Now all that Truth that is in any created Being , is by participation and derivation from this first Vnderstanding ( that is , from the Divine Understanding quatenus Exhibitive ) and Fountain of Intellectual Light. That is , according to the Platonick Dialect , of those steady , unalterable and eternal Idea's ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the natures and respects of things represented there in the Divine Understanding Exhibitive in their Objective Existence ; In conformity to which the Truth in all created things and Understandings doth necessarily consist . Pag. 195. Antecedently to any Vnderstanding or Will , &c. That is , Antecedently to any Understanding Conceptive , Observative or Speculative whatsoever , or to any Will ; but not antecedently to the Divine Understanding Exhibitive . For that is antecedent to all created things , and contains the steady , fixt , eternal , and unalterable natures and respects or habitudes , before they had or could have any Being . I say it contains the Truth and measure of them ; nor can they be said to be truly what they are , any further than they are found conformable to these eternal , immutable Idea's , Patterns and Paradigms , which necessarily and eternally are exerted , and immutably in the Divine Understanding Exhibitive . And of these Paradigmatical things there , what follows is most truly affirmed . Pag. 195. For things are what they are , and cannot be otherwise without a Contradiction , &c. This was true before any external or created things did exist . True of every Form in that eternal Omniformity , which the Platonists call the Intellectual World , as the Author has observed above in this Section . A Circle is a Circle , and a Triangle a Triangle there , nor can be otherwise without a Contradiction . And so of a Globe , Cylinder , Horse , Eagle , Whale , Fire , Water , Earth , their Ideal fixt and determinate natures , habitudes , aptitudes , and respects necessarily and immutably there exhibited , are such as they are , nor can be otherwise without a contradiction . And because it is thus in the Divine Nature or Essence , which is the root and fountain of the exteriour Creation , the same is true in the created Beings themselves . Things are there also what they are , nor can they be a Globe suppose , or a Cylinder , and yet not be a Globe or a Cylinder at once , or be both a Globe and Cylinder at once ; and so of the rest . As this is a contradiction in the Intellectual World , so is it in the Exteriour or Material World , and so , because it is so in the Intellectual . For the steadiness and immutableness of the nature of all things , and of their respects and habitudes , arise from the necessity , immutability , and unchangeableness of the Divine Essence and Life , which is that serene , unclouded , undisturbed , and unalterable Eternity , where all things with their respects and aptitudes , their order and series , are necessarily , steadily and immutably exhibited at once . P. 195. As they conform & agree with the things themselves , &c. The more Platonical sense , and more conformable to that we have given of other passages of this learned and ingenious Author is , if we understand the things themselves , at least primarily , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Plato , which is the term which he bestows upon his Idea's , which are the Patterns or Paradigms according to which every thing is made , and is truly such so far forth as it is found to agree with the Patterns or Originals in which all Archetypal Truth is immutably lodged . All created things are but the Copies of these , these the Original , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Writing it self , from whence Plato calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if those Archetypal Forms were the forms or things themselves , but the numerous created Beings here below , only the Copies or Imitations of them . Wherefore no Conception or Idea's that we frame , or any Intellect else as Conceptive merely and Speculative , can be true , but so far as they agree with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that sense we have declared , or with cre●ted things so far as they are answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Archetypal things themselves . And from hence is sufficiently understood the nature of Truth in the Subject . These few cursory Notes I thought worth the while to make upon these two learned and ingenious Writers , the Subjects they have written on being of no mean importance and use , and the things written in such a time of their age , as if men be born under an auspicious Planet , best fits their minds for the relishing and ruminating upon such noble Theories . For I dare say , when they wrote these Discourses or Treatises , they had neither of them reached so much as half the age of man as it is ordinarily computed . Which has made them write upon these Subjects with that vigour and briskness of Spirit that they have . For the constitution of Youth , in those that have not an unhappy Nativity , is far more heavenly and Angelical than that of more grown age , in which the Spirit of the World is more usually awakened , and then begins that Scene which the Poet describes in his De Arte Poetica , Quaerit opes & amicitias , inservit honori . their mind then begins to be wholly intent to get wealth and riches , to enlarge their Interest by the friendship of great Persons , and to hunt after Dignities and Preferments , Honours and Imployments in Church or State , and to those more heavenly and Divine Sentiments through disuse and the presence of more strong and filling Impressions are laid asleep , and their Spirits thickened and clouded with the gross fumes and steams that arise from the desire of earthly things ; and it may so fall out , if there be not special care taken , that this mud they have drawn in by their coarse desires , may come to that opaque hardness and incrustation , that their Terrestrial body may prove a real dungeon , & cast them into an utter oblivion of their chiefest concerns in the other State. — Nec auras Respicient clausi tenebris & carcere caeco . Which I thought fit to take notice of , as well for the instruction of others , as for a due Appretiation of these two brief Treatises of these florid Writers , they being as it were the Virgin-Honey of these two Attick Bees , the Primitiae of their intemerated Youth , where an happy natural complexion , and the first Rudiments of Christian Regeneration may seem to have conspired to the writing of two such useful Treatises . Vseful , I say , and not a little grateful to men of refined Fancies and gay Intellectuals , of benign and Philosophical tempers , and Lovers of great Truths and Goodness . Which natural constitution were a transcendent priviledge indeed , were there not one great danger in it to those that know not how to use it skilfully . For it does so nearly ape , as I may so speak , the Divine Benignity it self , and that unself-interessed Love that does truly arise from no other seed than that of real Regeneration ( which Self-mortification and a serious endeavour of abolishing or utterly demolishing our own will , and quitting any thing that would captivate us , and hinder our union with God and his Christ , does necessarily precede ) that too hastily setting up our rest in these mere complexional attainments , which is not Spirit but Flesh , though it appear marvellous sweet and goodly to the owner , if there be not due care taken to advance higher in that Divine and Eternal Principle of real Regeneration , by a constant mortification of our own will , the●e may be a perpetual hazzard of this Flesh growing corrupt and fly-blown , and sending up at last no sweet savour into the nostrils of the Almighty . That which is born of the flesh is flesh , and that which is born of the spirit is spirit ; And all flesh is grass , and the beauty thereof as the flower of the field ; but that which is born of the eternal Seed of the living Word , abideth for ever and ever . And therefore there is no safe Anchorage for the Soul , but in a perpetual endeavour of annihilating of her own Will , that we may be one with Christ , as Christ is with God. Otherwise if we follow the sweet enticing Counsels of mere Nature , though it look never so smugly on it , it will seduce us into a false liberty , and at last so corrupt our Judgment , and blind us , that we shall scarce be able to discern him that is that great Light that was sent into the world , but become every man an Ignis Fatuus to himself , or be so silly as to be led about by other Ignes Fatui , whenas it is most certain that Christ is the only way , the Truth and the Life , and he that does not clearly see that , when he has opportunity to know it , let his pretence to other knowledge be what it will , it is a demonstration that as to Divine things he is stark blind . But no man can really adhere to Christ , and unwaveringly , but by union to him through his Spirit ; nor obtain that Spirit of life , but by resolved Mortification of his own will , and a deadness to all worldly vanities , that we may be restored at last to our solid happiness which is through Christ in God , without whose Communion no soul can possibly be happy . And therefore I think it not amiss to close these my Theoretical Annotations on these two Treatises , with that more Practical and Devotional Hymn of A. B. that runs much upon the mortification of our own Wills , and of our Union and Communion with God , translated into English by a Lover of the Life of our Lord Jesus . THE Devotional HYMN . 1. O Heavenly Light ! my Spirit to Thee draw , With powerful touch my senses smite , Thine arrows of Love into me throw . With flaming dart Deep wound my heart , And wounded seize for ever , as thy right . 2. O sweetest Sweet ! descend into my Soul , And sink into its low'st abyss , That all false Sweets Thou mayst controul , Or rather kill , So that Thy will Alone may be my pleasure and my bliss . 3. Do thou my faculties all captivate Vnto thy self with strongest tye ; My will entirely regulate : Make me thy Slave , Nought else I crave , For this I know is perfect Liberty , 4. Thou art a Life the sweetest of all Lives , Nought sweeter can thy Creature taste ; 'T is this alone the Soul revives . Be Thou not here , All other chear Will turn to dull satiety at last . 5. O limpid Fountain of all vertuous Leare ! O well-spring of true Joy and Mirth ! The root of all contentments dear ! O endless Good ! Break like a floud Into my Soul , and water my dry earth , 6. That by this Mighty power I being reft Of every Thing that is not ONE , To Thee alone I may be left By a firm will Fixt to Thee still , And inwardly united into one . 7. And so let all my Essence , I Thee pray , Be wholly fill'd with thy dear Son , That thou thy Splendour mayst display With blissful rays In these hid ways WhereinGods nature by frail Man is won . 8. For joyned thus to Thee by thy sole aid And working ( whilst all silent stands In mine own Soul , nor ought's assay'd From Self-desire ) I 'm made entire An instrument fit for thy glorious Hands . 9. And thus henceforwards shall all workings cease , Vnless't be those Thou dost excite To perfect that Sabbatick Peace Which doth arise When Self-will dies , And the new Creature is restored quite . 10. And so shall I with all thy Children dear , While nought debars Thy workings free , Be closely joyn'd in union near , Nay with thy Son Shall I be one , And with thine own adored Deitie . 11. So that at last I being quite releas'd From this strait-lac'd Egoity , My soul will vastly be encreas'd Into that ALL Which ONE we call , And one in 't self alone doth all imply . 12. Here 's Rest , here 's Peace , here 's Joy and holy Love , The Heaven 's here of true Content , For those that hither sincerely move , Here 's the true Light Of Wisdom bright , And Prudence pure with no self-seeking mient . 13. Here Spirit , Soul and cleansed Body may Bathe in this Fountain of true Bliss Of Pleasures that will ne're decay , All joyful Sights And hid Delights ; The sense of these renew'd here daily is . 14. Come therefore come , and take an higher flight , Things perishing leave here below , Mount up with winged Soul and Spright , Quick let 's be gone To him that 's One , But in this One to us can all things show . 15. Thus shall you be united with that ONE , That ONE where 's no Duality ; For from this perfect GOOD alone Ever doth spring Each pleasant thing , The hungry Soul to feed and satisfie . 16. Wherefore , O man ! consider well what 's said , To what is best thy Soul incline , And leave off every evil trade . Do not despise What I advise : Finish thy Work before the Sun decline . FINIS . Books Printed for , or Sold by Samuel Lownds , over against Exeter Exchange in the Strand . PArthenissa , that Fam'd Romance . Written by the Right Honourable the Earl of Orrery . Clelia , an Excellent new Romance , the whole Work in Five Books . Written in French , by the exquisite pen of Monsieur de Scudery . The Holy Court. Written by N. Causinus . Bishop Saundersons Sermons . Herberts Travels , with large Additions . The Compleat Horseman , and Expert Farrier , in Two Books : 1. Shewing the best manner of breeding good Horses , with their Choice , Nature , Riding and Dieting , as well for Running as Hunting ; as also , Teaching the Groom and Keeper his true Office. 2. Directing the most exact and approved manner how to know and Cure all Diseases in Horses : a Work containing the Secrets and best Skill belonging either to Farrier or Horse-Leach : the Cures placed Alphabetically , with Hundreds of Medicines never before imprinted in any Author . By Thomas de Grey . Claudius Mauger's French and English Letters upon all Subjects enlarged , with Fifty new Letters , many of which are on the late great Occurrences and Revolutions of Europe ; all much Amended and Refined , according to the most quaint and Courtly Mode ; wherein yet the Idiom and Elegancy of both Tongues are far more exactly suited than formerly . Very useful to those who aspire to good Language , and would know what Addresses become them to all sorts of persons . Besides many Notes in the end of the Book , which are very necessary for Commerce . Paul Festeau's French Grammar , being the newest and exactest Method now extant , for the attaining to the Elegancy and Purity of the French Tongue . The Great Law of Consideration ; a Discourse shewing the Nature , Usefulness , and absolute necessity of Consideration , in order to a truly serious and Religious Life . The Third Edition , Corrected and much Enlarged , by Anthony Horneck , D. D. The Mirror of Fortune , or the true Characters of Fate and Destiny , Treating of the Growth and Fall of Empires , the Misfortunes of Kings and Great Men , and the ill fate of Virtuous and handsome Ladies . Saducismus Triumphatus : or full & plain Evidence concerning Witches and Apparitions , in Two parts , the first Treating of their Possibility , the second of their Real Existence ; by Joseph Glanvil , late Chaplain to His Majesty , and Fellow of the Royal Society . The Second Edition . The advantages whereof above the former , the Reader may understand out of Dr. Henry More 's Account prefixt thereunto . With two Authentick but wonderful stories of Swedish Witches , done into English by Anthony Horneck , D. D. French Rogue , being a pleasant History of his Life and Fortune , adorned with variety of other Adventures of no less rarity . Of Credulity and Incredulity in things Divine and Spiritual , wherein ( among other things ) a true and faithful account is given of Platonick Philosophy , as it hath reference to Christianity . As also the business of Witches and Witchcraft , against a late Writer , fully argued and disputed . By Merick Causabon , D. D. one of the Prebends of Canterhury . Cicero against Catiline , in Four Invective Orations , containing the whole manner of discovering that notorious Conspiracy . By Christopher Wase . Cambridge Jests , being Witty Alarms for Melancholy Spirits . By a Lover of Ha , Ha , He. FINIS . 
A62243	----	A view of the soul, in several tracts ... by a person of quality. Saunders, Richard, 1613-1675. 1682 Approx. 915 KB of XML-encoded text transcribed from 187 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A62243 Wing S757 ESTC R7956 11902851 ocm 11902851 50605 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A62243) Transcribed from: (Early English Books Online ; image set 50605) Images scanned from microfilm: (Early English books, 1641-1700 ; 511:1) A view of the soul, in several tracts ... by a person of quality. Saunders, Richard, 1613-1675. Saunders, Richard, 1613-1675. Several epistles to the Reverend Dr. Tillotson. 2 pts. ([16], 134; [2], 219, [1] p.) Printed for George Downes ..., London : 1682. Errata: prelim. p. [16]. Attributed to Richard Saunders. Cf. Halkett & Laing (2nd ed.). "Several epistles to the Reverend Dr. Tillotson" has special title page and separate paging. Reproduction of original in Bodleian Library. A discourse of the nature and faculties, the effects and operations, the immortality and happiness of the soul of man -- A cordial against sorrow, or, A treatise against immoderate care for a man's own posterity, and grief for the loss of children -- Several epistles of the Reverend John Tillotson, D.D. and Dean of Canterbury, tending to the further illustration of the former arguments concerning the soul of man, and the proof of a particular providence over it. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul. 2002-09 TCP Assigned for keying and markup 2002-10 SPi Global Keyed and coded from ProQuest page images 2002-11 Judith Siefring Sampled and proofread 2002-11 Judith Siefring Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A VIEW OF THE SOUL , IN SEVERAL TRACTS . The First , being a DISCOURSE of the Nature and Faculties , the Effects and Operations , the Immortality and Happiness of the SOUL of MAN. The Second , a CORDIAL against Sorrow , or a TREATISE against Immoderate Care for a Man 's own POSTERITY , and Grief for the Loss of CHILDREN . The Third consists of several EPISTLES to the Reverend Iohn Tillotson , D. D. and Dean of Canterbury , tending to the further Illustration of the former Arguments concerning the SOUL of MAN , and the proof of a particular PROVIDENCE over it . By a Person of Quality . I am fearfully and wonderfully made , Psalm 139.14 . In the multitude of the sorrows that I had in my heart , thy comforts have refreshed my soul , Psalm 94.19 . LONDON , Printed for George Downes , at the Three Flower de Luces in Fleet-street , over against S t. Dunstan's Church . MDCLXXXII . THE PUBLISHER TO THE READER . ALthough the worthy Authour of this Book hath in the Prefaces belonging to each Part given some account of the occasion , manner , and method of Writing it , sufficient to justify the order in which it is laid ; yet since we live in a captious age , wherein persons are apt to value themselves from the skill they pretend to in discovering the faults of others , and to judge before they have taken time to consider , or even to read what they so boldly disparage and traduce , it may be necessary to prevent that inconvenience at the beginning , by shewing the Reason of the following order , viz. of placing the Discourse upon Sorrow before that which treats of the Nature , the faculties , and the operations of the Soul. A method , it 's confessed , that is not usual or natural , to set the particular before the general ; but yet will appear to be very proper and convenient here , with respect to the occasion upon which they were penn'd ; which was the disconsolate condition that this Gentleman was reduced unto by the loss of several Children in a short time ; a condition that tried all the powers and force of his Soul , and which as it gave him the opportunity , so it made it necessary for him to find out and to consider the arguments and ways that might tend to the quiet and satisfaction of his own mind , and to arm him against the violent assaults of that melancholy passion . These make up the First Part , relating to the particular case , which consists of Considerations against immoderate care , &c. By this means his Soul by degrees began to feel it self , his thoughts were more his own , and he had some leisure to reflect upon the strength , violence , and influence of that passion ; and from thence was led to the contemplation of the wonderful Effects , Powers , and capacities of an human and reasonable Soul ; a subject that he thought would abundantly requite his pains , if he took it into serious consideration . This at his leisure he did so successfully improve , that he from thence compos'd his Second Book , or the general discourse de Animâ . Having thus arrived at some degree of quiet , he then thought himself not the only , afflicted person in the World , but that there were others that might need , and yet not have leisure or opportunity to think , or if they had , might not hit upon the same arguments ; and that what was a diversion and satisfaction to himself in the considering and composing , might be so to others in the reading ; this inclined him to make them publick . This was a new consideration ; and however qualified by his Genius , Temper , and Education , yet being distrustful of himself , he resolv'd to submit it to the judgement of another , and of one that was a Stranger to him , from whom he might therefore expect the freer censure . This brought him to the Reverend the Dean of Canterbury , a person well known to the world no less for his integrity than accurate judgement , who with his wonted freedom did communicate his thoughts to him about it , and encouraged him to proceed in his design . This candour with which that Iudicious Person treated him , did at once both encrease his esteem for him , and induced him to think over his Arguments again , and try what he could further add for their confirmation and improvement . This by times and in several ways he did prosecute , and sent his thoughts in so many Familiar Epistles to the Dean , whom he had now made his Friend ; which being furnished with many peculiar observations serving his former design , and tending more especially to the further illustration of his Treatise de Animâ , it was not fit to separate them from the other : These make up the Third Part of the Book . But now having ventured thus far , he began to retract what he had done , and to think that he had done too much , and after the Papers were sent to the Press would have recalled and stifled them , had he not been restrained at last by better Reasons : And now they are published , thinks it best to conceal his name , that he may more unconcernedly abide the censure , or more easily obtain the pardon of his Readers , and that more especially for the 5th Epistle , which respects the Imagination ; a subject truly nice and intricate , and which as it cost him more pains to trace and examine , so upon examination he was most distrustful of it , and most unwilling to publish what he had composed upon it ; designing it rather to be perused , than Printed as it is : And therefore he cannot so well own that to be his , as if it had been reviewed and corrected to his own mind . If there should be any Errata's that have escaped the Corrector's hand , the Author's distance from the Press will , I hope , excuse them . THE PREFACE . IT is , I think , the Saying of Terence , Facile omnes cum valemus , recta consilia aegrotis damus . But in no distemper shall a man find more Visitants with their prescriptions , than those of the mind . Let him be but oppressed with grief or sorrow , he shall have many , like Iobs friends , (a) come every one from his place , and perhaps with less modesty ( not attending silently seven days ) shall forthwith apply their remedies , before the humor be gathered to an head . But if to any of these when seized upon by the same distemper , the Proverb should be retorted , Physician heal thy self , 'T is to be doubted , most of them would prove like to a late famous Physician , and sink under that distemper , for the knowledge and Cure whereof he had at the same instant a Treatise in the Press . The Mind of man is a Labyrinth , but it has four chief passions , from whence indeed all others do flow , as from their native Heads , or Fountains , and those are Desire and Ioy , Fear and Sorrow . The first being or proceeding from an opinion of a future Good ; the second of a present ; the third from an opinion of a future Evil , and the fourth of a present . Now since it is Opinion ( as Sir. Walter (b) Raleigh has prettily said ) and not Truth that travels the World without a Passport , and these passions which hurry us headlong , we know not whither , are grounded in opinion and fancy ; 'T is not barely application of Truth from without , but serious consideration of Truth within , must cure us ; And every one perhaps will do it best , in following Cicero's way ( when he could receive no comfort from his friends , upon the death of his Daughter Tullia ) and compose a cordial de consolatione himself . This was the way of my cure , and this I conceive is best for every man. But he who cannot do this of himself may yet think well of that medicine , the operation whereof has been experimented by the Author , and rather take his probatum est than anothers opinion ; and to such do I propose my case and the considerations respecting it . And because the perfect knowledge of the cause may be sometimes thought as material and necessary as the disease it self ; and men being apt to take up that exclamation in relation thereunto , (a) Was ever sorrow like my sorrow ? &c. and think another mans cause but trivial ; I am content whoever sees this , should know and judge of mine . It was thus , My Ancestors having continued many descents , possessed of a small but competent Estate , under the notion of antient Gentlemen , left me the eldest , and I fear the last , of the family to struggle with , and retrive their several former incumbrances ; which my care and assiduity , with God's blessing , performed . I married the daughter of a Gentleman of an antient honourable Family , and by her had several Sons and Daughters , to reap the fruit of my care , as I thought ; whereupon I was ready to say , I had all that my heart could desire . And though I might place my Affections on some other things , more than was either becoming in bare sobriety , or requisite in prudence ; yet these stole away the strength thereof , and I took greatest complacency therein . After I began to sing this earthly Requiem to my Soul , it pleased God to put some stop thereto , by taking away one or two of my children , and at length to leave me ( a pledge of his mercy I trust , and not a subject for his future trial of me ) one only Daughter remaining . The death of each of my children , were arrows which stuck fast in me , and pierced me sore ; but the last coming on the suddain , upon the most healthful and least expected , and in the neck ( as I may say ) of another , made so deep a wound in my Soul , that it caused me to despise all other his worldly blessings , and to begin to question with him like Abraham , (b) Lord God what wilt thou give me , seeing I go childless ? Such an overflowing frothy sorrow it begat in me , that the very allaying thereof in some measure I have Reason to impute to the merciful loving kindness of a bountiful , good , and gracious God , assisting and strengthening me . 'T is true , there yet remain such reliques of the Disease , that whenever either the countenance , or pretty Sayings of any of my Children offer themselves to my thoughts , it causes a chillness over all my Spirits ; which I look on as remediless in any one , who carries about him the least bowels of natural Affection , and such , I trust , may well consist with Grace ; But I have brought it to that , that the smart is no greater than the (a) Wound requires in any one , whose bowels are not petrified , and whose heart is not wholly senseless and mortified . Next and immediately under God's grace , this cure has been thus far effected , by my own thoughts and consideration , ( if they may be said to have been mine ) : And after the cure , I was willing to make them publick , that I might not (b) hide his righteousness within my heart , or keep back his mercy and truth , but declare the same to those who come after . Indeed I cannot but here acknowledge that these thoughts or Meditations brake forth very abruptly ( and it may be in many particulars blame-worthy ) from the heat within ; But to hear one man speak feelingly , may sometimes work deeper impressions upon an Auditor , than another eloquently ; and a poor Prisoner who has found out a way to free himself from his Fetters , may gain more attention from his discovery , than a great Professor in the Art. My thoughts have been too much busied , God knows , about the World , ( and besides that , my Calling and Profession never required Books adorned with Rhetorick , as some of those who may chance to see this , know ) to make their exit in any artificial dress : and if in a plain garb , they shall work any good Effect upon any other , labouring under , or in danger to labour under , the same or the like disease ; Let that person then assuredly know , that God had a design for his good , as well as mine , in my particular Affliction . And indeed such is the universal care he has of Mankind , that every one might if he would , reap some benefit in anothers loss . He who is not at present assaulted , may yet prepare himself for a defence , and he who beholds the bruises of another may walk more carefully and take heed lest he fall . He who has lost no Children , or has none to lose , may yet see and consider the vanity of disquieting himself , (c) in heaping up riches , and knowing not who shall gather them . These my rude thoughts , which have eased me , may possibly incite another to more sober considerations of God's Wisdom and Providence , and Man's folly . And then , I hope , that man will not blame me for thinking only according to those abilities God has given me ; since every one of us will confess , that the wisest of us are but the best conjecturers , and 't is God only that knows ; and though I have thought rudely , and amiss , yet it being not willingly , I hope my want of Learning or Wisdom may receive Pardon from God , and at least a charitable Censure from man. I was somewhat the rather induced to commit these my rambling Thoughts to Paper , from some hopes , that such as chance to see them would not look on them , as the Cry , or Trumpet of one that indeavours to drive men into the Sanctuary from a gainful Art , and yet stays himself without the Vail , but the genuine search and effect of trouble and sorrow , which never finds Rest till it enters there . Here are indeed some little Essays of our own sufficiency , but tending and pointing to a better Physician of our Soul and Body ; to one that is able to shew us the true method of cure , and without whom , we shall never be able to find the shadow of any certain rule , but groap about , till wearied and fainting , and find our Errors only on the other side of our Graves . THE CONTENTS . BOOK I. SECT . I. Considerations against immoderate care for a man 's own Posterity , and Sorrow for the loss of Children ; taken in general from the Providence of God , from the usefulness and necessity of Afflictions , and those brought down to the case . Page 1 SECT . II. Particular considerations to moderate our passions , such as ( 1 ) the advantage of God's choosing for us . ( 2 ) The folly of our own Choice , with respect especially to the Goods of fortune , and particularly to Children ; we cannot foresee how they will prove , or what may happen to them to make them , and us by them , miserable . ( 3 ) Our sins are the cause of all Evil and exceed our sufferings , and which are often to be discovered by them , as is exemplified in the loss of Children . ( 4 ) Our remaining enjoyments surmount our sufferings . page 8 SECT . III. Of the Nature and Origine of Sorrow ; that it ariseth chiefly from Love , which is the root of all passions . The cure of sorrow by the love of God. page 20 SECT . IV. The remedies ordinarily prescribed against Sorrow , considered , and shewed to be of little force towards the cure of it ; as that death is a common thing , that we cannot recal our Friends , that they are happy , that our case is not singular . That it s not to be cured by Reason and Philosophy alone , and by nothing less than an influence from above . What graces are exercised in Affliction . page 29 Ejaculations used in the state of the disease . page 36 BOOK II. A Treatise of the Soul , containing several discourses of the Nature , Powers , and Operations of it . The Preface shewing the occasions and Reasons of writing such a tract . page 45 PART I. SECT . I. How far the Soul of man is similar with that of Brutes ? The Soul considered in the three prime faculties of the Intellect , viz. the Imagination , Mmory , and Reason . That Beasts work more regularly in order to their end than men . That man only beholds things at a distance . p. 52. SECT . II. Wherein the Soul of man exceeds that of Brutes ? It s immortality considered , and proved from Scripture , and particularly from the writings of Moses . page 56 SECT . III. It s Immortality maintained and illustrated from its obstructions in its operations , as deliriums and dotage . page 57 SECT . IV. It s Immortality proved from the manner of its acting in the inferiour faculties , similar with Brutes . page 60 SECT . V. It s Immortality further illustrated from its different operations in different persons ; whereas Beasts of the same species do all agree in their desires and delights . page 61 SECT . VI. The Immortality of the Soul of man illustrated from the difference between Parents and Children , and its difference from it self . page 63 SECT . VII . The immortality of it shew'd from its unweariedness in acting , from its reflex acts , which cannot proceed meerly from Sense . page 65 SECT . VIII . It s immortality shew'd from things peculiar to man , as Weeping , Laughter , Speech ; and the nature of these considered with respect to their different causes , and which cannot be extracted out of matter . Reflections on Atheism , and the immortality of the Soul shewed from the desires that are to be found even in the defenders of it . page 67 PART II. SECT . I. Of the several faculties and operations of the Soul , and therein of voluntary and involuntary motion . page 75 SECT . II. Of the Affections of the Soul , the severals of them . The nature of Envy , &c. considered . page 76 SECT . III. Of the rise of the Affections ; Love the primary mover of them . What part in the Soul is the seat of the Passions ; Of the Heart , the Stomach , and Spleen . page 78 SECT . IV. Of the Imagination , which receives several names according to its working , as , Invention , Conception , Reflexion , Apprehension , Cogitation , Fancy . A Syncope or swoun peculiar to man , in which Imagination ceaseth to work . In all the ramblings of Imagination there is a dependence . It s a faculty Reason hath the least power over ; And the benefit of not having an absolute power over it . page 83 SECT . V. Of Memory . He that hath a smart invention seldom wants a good Memory . The impress in it on the Imagination is according to the strength of Affections and Reason . page 87 SECT . VI. Of Reason , that saving graces are ingrafted on it . page 88 SECT . VII . Of the Will. The Will free as respecting self , but depending on God. No other will in Brutes , but what receives immediate impression from Sense ; such a will as ariseth from , but cannot put a stop to thought . page 89 SECT . VIII . Of Conscience , what it is , of a tender Conscience . page 90 SECT . IX . Os the faculties of the Soul working upon each other . Sense works upon the Imagination , and the Imagination upon the Affections , and both upon Reason ; and Reason again on the Affections , &c. Reason influenced by the Divine providence . page 93 PART III. SECT . I. Of the prevailing faculty of the Soul , and wherein the primacy seems to be . Of the concurrence of the Imagination and the Affections ; and the power of the Affections . page 98 SECT . II. The potency seems to be in the Affections , if we consult Scripture . p. 101 SECT . III. It may seem to be in some Affection from humane conjecture . p. 103. SECT . IV. Of the potency of the Affections . They are not to be subdued by Reason alone , but Reason is oft subdued by them . page 104 SECT . V. Some Affection is the substantial part of the Soul. page 109 SECT . VI. How the Affections move from the Imagination , or otherwise , as from Revelation , Reason , or Sense . page 110 SECT . VII . What light the Imagination receives from Reason . Of the weakness of Reason . Of the dependence which the Soul hath upon the Body in its operations . page 112 SECT . VIII . Of the excellency and advantage of Reason , notwithstanding its inability and dependence . page 115 PART IV. SECT . I. Means to reclaim the Soul. The Affections not opposed , forthwith cool . Reason shews us our Errors , but neeeds Faith to enforce it . p. 118 SECT . II. Of Love. Love toward man a principle of Nature , and what Faith doth not set us at liberty from . It should be Universal . page 122 SECT . III. How Love may be regent . Though Love be the principal grace , it ows much of its vigour to the concurrence of the rest , as is exemplified in Humility , Iustice , and especially Faith. page 129 The Conclusion . Against Censuring . That we search not into things too high for us , but make the word of God our guide . page 132 BOOK III. Containing several Epistles to the REVEREND , the DEAN of CANTERBURY . EPIST. I. Wherein the Author , after some Apology for the not making publick his Treatises de Dolore & de Animâ , makes some reflexions on Atheism , and blames the unnecessary and extravagant dsputes and writings against such as seem tainted with it . That the way to convince such is by the practice of Religion . That opposition doth often continue , that which if neglected would fall of it self , as men of sharp wits delight to find Antagonists . page 1 EPIST. II. Wherein he treats of the cause of action or motion under the notion of Spirit . That a Spirit conscious of its own work is durable . That the flashes , thoughts and actions of our own Spirits are often mistaken for , and applied to the operation of the Spirit of God. Four ways of Gods operation with respect to man , 1. By his common Providence . 2. By his merciful Providence , or restraining Grace . 3. By his bountiful Providence , or common renewing grace . 4. By his Spirit , or special renewing Grace . How God according to all these may be invocated . The danger of applying the operation of the Spirit to every work in man ; And how fit it is to clear the mind of such Errour . Of the use of solitude in some particular Seasons , as the most ready and likely way to discover Truth . page 13 EPIST. III. Wherein he sets down some further grounds and Reasons of his opinion of the Mortality , or utter annihilation of the Souls of Brutes upon their death . No durable Spirit in any visible Creature but man , of Sympathies and Antipathies in Plants and Animals . The soul of Beasts essential with the Body , and so subject to the same fate . The Intellect in them in its height at the first , whereas that in man is gradual . Acts peculiar to reasonable Creatures , as desire of dissolution , and voluntary abstinence . The Spirit of Brutes determined by Sense . No Creature besides man lays up more than is sufficient to maintain it self . We attribute greater gifts and Sagacity to mere Animals than they have , as in Ants. That there may be as much Intellect in Creatures we converse not with , as those we do . The opinion of the utter annihilation of the spirit of Brutes hath no tendency to Atheism . page 39 EPIST. IV. Wherein the Author Treats of man's ignorance , in his search into the most ordinary work of Nature , and concludes how much more dim-sighted we are when we look into the frame and structure of man's Soul. Solomon's knowledge of Nature not universal ; much in Nature found out accidentally . No one work of it fully to be understood . How Nature doth change in its operations . Of change in Colours , and that the variety in them is unaccountable . That there is a transcendent Wisdom ruling and appearing in all far above our reach : And so there is great Reason for caution in our enquiries or affirmations . page 60 EPIST. V. Wherein he further illustrates the inherent or native Power and Predominancy of the Affections above the other faculties of the Soul ; but more particularly treats of the Imagination , its deception in us , our miseries thereby , and the remedies against its delusion . Imagination in Brutes ariseth only from Sense ; That in them receives its objects in their proper Nature ; they are seldom mistaken in the face of the Heavens , &c. they cannot revolve in their mind , or recall Imagination ; Imagination in them changeth according to its objects ; Imagination in us sometimes supplies the place of Reason , as in the case of Transubstantiation , &c. deceives the Affections , Imagination , and in Conjunction with them , is the cause of Error , as in malice , &c. The good man the only rational man. The difference 'twixt Reason and ratiocination . Reason deceives not , and is the chief principle of governing the Thoughts . The advantage of sorrow in curbing the Imagination . The Imagination subject to infection from the humours of the Body . When we are answerable for its transgressions ? Thoughts cannot arise from Sense . page 68 EPIST. VI. Wherein he treats of the various impress of the Divine Power upon each particular created substance , much more upon the Souls of men ( wherein there is great dissimilitude ) And further shews how prone we are from thence to mistake in judging of the temper of others and our own . Thence he proceeds to discourse of the Nature , grounds , measure , and ends of Friendship . page 128 EPIST. VII . Of the different pursuits of the Souls of men , wherein we are ready to accuse each other of folly , though not our selves , and yet in a degree are all weak and foolish . That no pursuit of the Soul here , is praise-worthy or commendable , further than it intentionally advanceth God's glory , which is the mark set before us , and which if we do not behold in all our travails , our labour in the issue will prove of as little profit as comfort . page 156 EPIST. VIII . Compleat Happiness here is merely in speculation . That natural endowments in the Soul do conduce to the ease , peace and quiet of it , and are therefore desirable though we attain not happiness thereby . Learning and Knowledge , Wisdom , Prudence and subtilty considered . That even Prudence , the most likely conduct to Happiness was never yet the constant concomitant of the clearest human Soul. No satisfaction without the belief of a Providence . page 166 EPIST. IX . Wherein the Author maintains a divine Wisdom , and Providence , ruling in and over the Soul of man , more especially , and more apparently ( if considered ) than any work of Creation : And that the Affections in the heart of man seem that part of the Soul , whereon God more especially exerciseth his Prerogative , moulding and changing them on the sudden , to his secret purposes beyond and even contrary to any foresight , conjecture , or Imagination of the Soul it self . page 185 EPIST. X. Of Credulity and Incredulity , the rise of both , and that Credulity of the two , is of more pernicious consequence . And of the evil of imposing on others , or creating or raising a Belief on false or uncertain Principles . Of the word , notion , and grace of Faith. Of the strange variety of Beliefs in the World. Of Liberty of Conscience . page 195 ERRATA . PAge 21. l. 10. for Esau's vine , r. Isaiah's vine : p. 44. l. ult . for Hawk , r. Hare : p. 45. l. 39. for Have , r. Cave : p. 46. l. ult . for substance , r. subsistence : p. 47. l. 2. for submit , r. subsist : ibid. l. 14. for gifts , r. Fits : p. 52. l. 9. for life , r. Fly : p. 53. l. 15. for their , r. the : 54. l. 25. dele since : p. 56. l. 11. for that , r. they : ibid. l. 30. for piece , r. Pease . CONSIDERATIONS AGAINST Immoderate care for a Man 's own Posterity , and sorrow for the loss of Children . SECT . I. Of Afflictions in general , their Usefulness and Necessity ; and in particular , the loss of Children considered , with the use and end of it . THE first thoughts which presented themselves to me ( and what I ever before firmly believed ) were these ; That , first , as there is one Eternal wise God , Creator of Heaven and Earth , and all things therein ; So , secondly , the same God has a care over all the works of his Creation , and continually rules , and disposes all things , according to his infinite wisdom , which act of his we call Providence . To doubt of this , were not only to deny all Scripture , and relinquish my profession of Christianity , but even to abandon my very Reason ; For , from this first part of my belief , I think there are few dissenters , and although this Age affords a number of David's jolly sanguine Fools , who at some time think otherwise in their hearts , yet those same hearts from afflictions , will think the same with mine , unless they have hardned them on purpose , to shut out all Deity ; and since at first they would have none to serve , now they are resolved to let in none ( so long as they can oppose it ) to punish . As to the second part of my belief , opposed by the more moderate Atheist , I think it has , and might be made good ; not only by Scripture , but Reason : Yet seeing it is not the thing , I am about to take in hand , nor whereof I doubt ; let other men seek their satisfaction from more Learned hands . I , for my part think , that if God take care of the Sparrow , he will take care of me ; and if the hairs of my head are numbred , God will not take less care about my Body , than the Excrescencies thereof . All that I shall say hereabout further , is , I cannot conjecture , by what new methods the Devil has brought in Proselytes for open Atheism , since his ancient method was to nooze men by Polytheism ; but I am verily perswaded , that since his Trade failed him therein , and the Temples of Idols began to be thrown down , so as he could not reap so large a Crop that way ; it has been none of his slightest policies , nor the least covert Trap or Ginn to take men in , to infuse slily into the brains of a number of men , ( who account themselves Sages ) That God has allotted the Government of Sublunary affairs , to inferiour Powers ; and from hence have increased and multiplied , the strange opinions and notions of Fate , Destiny , Necessity , Fortune , Chance , and the like . Now if he can perswade us to ascribe to these , any sole or chief operation in our actions , he obtains by consequence , e're we are aware , what by express terms he could not so easily do ; For if we attribute any ruling Power to ought else then one Eternal God , we do in effect deny such an Existence ; because Unity is the inseparable and essential attribute of Deity , and by acknowledging more than one , we do in effect deny that there is any . I will not dispute what Influences , or benign or malevolent Aspects coelestial Bodies have over us : But this I am assured of , and am no whit afraid by God's assistance to maintain , That there is a Superior Power ruling in them , one a who telleth the Stars , and calleth them all by their names , that doth order and determine them according to his good will and pleasure , from whom we are to look for all our good or evil in this World. And thither it is , that the Apostle St. Iames directs us plainly , when he tells us , b Every good giving , and every perfect gift is from above , and cometh down from the Father of Lights , with whom there is no variableness , nor shadow of turning . On which place , says one , would not any man have thought it a more proper attribute of God , for the Apostle to have said there , From God the author of all good things , or the like , then , Father of Lights ? No , says he , there is something more in it : He would have us look higher than those Lights , ( from whose influence so many place their good or evil ) and think , they have not their wisdom from Mercury , &c. And upon that very Text doth the c Author very prettily observe , that in the foregoing vers . 16 ( which is , Err not , my dear Brethren ) that the phrase Err not , is in the original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of which very word , says he , come the Planets . Indeed were any man assured , that all our inclinations and actions , all our good or ill success , were under the sole uncontroulable disposition of a few wandring Planets , or the government of a blind Goddess Fortune , or Chance ; he need not be very earnest or solicitous ( for that were vain , since they are inexorable ) for the life of himself , Children or Friends ; but rather rejoyce at the exemption from such a dominion by death , and conclude then with Iob , that there only shall we d be at rest . But having granted this to my self , That there is nothing happens here on Earth , but what is ordered and disposed by the first Creator , who by rooting up one , and planting another ▪ does , as the Psalmist says , in that ravishing subject of his providence , e Renew the face of the Earth , my thoughts in the next place , tended unto this ; whether the loss of my Children were an angry correction of God , against which , f David and Ieremy so pray . If it were , I thought even then , I had little reason like a sullen Ass to lye down under the burthen , but rather to get up , and bear it with patience , lest the same Master should lay a greater weight upon me , and not only so , but even draw forth his Sword and slay me too ; nay Reason prompted me , rather to examine my self , wherein I had more chiefly provoked him to wound and pierce me through with these Darts , and to stay his hand if it were possible , not barely by a sincere repentance for the same , but a full purpose and resolution to depart from every evil way ; and certainly in all God's ways and methods , this is the chief end and design , to make us wise unto Salvation . But since as the Prophet says , g His righteousness is like to an high Mountain , visible to every Eye , but his Iudgments are as a great deep , past finding out , or fathoming ; I thought it not good , to make too curious an enquiry thereinto , nor dive into his secrets , nor despair of his mercy and loving kindness , but to purpose and resolve of amendment , and to trust , though h he will not leave us altogether unpunished , yet that his correction may be in measure ; and since he has been pleased to promise , i that every thing shall work for the good of them that love him , it may not be presumption in us to think , that whatsoever happens , is not only what he sees best for us ; but that we may turn the Perspective , and look on his Judgments sent in mercy , not in wrath : And , seeing he has given us the grace to behold it is his doing , we may therefore conclude with Manoah's Wife , If he were pleased to kill us , k he would not have shewed us these things . Now first , let us look on afflictions , losses , crosses , and calamities , in general so termed , and see whether there be such evil in them , as men generally opine . Indeed so wonderful are the goods of affliction , as l one of the learnedst of our Nation has highly admired Seneca for that saying of his , Bona rerum secundarum optabilia , adversarum mirabilia ; That the good things that belong to prosperity are to be wished , but the good things which belong to adversity , are to be admired : And indeed although the Apostle tells us , that m no affliction for the present is joyous , but grievous ; yet if we look ( as wise men should ) upon the end , we shall find cause to glory in tribulation , n knowing ( as it s said ) that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed . Now if from tribulation , as the first seed sown , there is once grown up in us , a well-grounded hope , and our o subjection to vanity becomes a subjection in hope , we shall p reckon the sufferings of this present life , not worthy to be compared with the glory that shall be revealed in us ; then have we got on an q Helmet , as St. Paul calls it ; then have we an r Anchor sure and stedfast ; then instead of sorrowing , are we become s rejoycing ( as he terms it ) in hope . David ( stiled the man after God's own heart ) could find t comfort in his rod and his staff , and was both sensible of the goods of u affliction , and that God out of very faithfulness sends it . But beside these Cordials to be extracted ; Adversity has other natural fruits , and is a School , wherein more have profited many ways , than Prosperity ; it is indeed the fire most apt to refine the whole nature of man , and take off those drossie humours , which disquiet the mind . We shall find little , either purity or virtue , in our settled Waters ; there must be certain seasons , for the Angel of affliction to come down and trouble us , like the Pool of Bethesda , before virtue shall arise from us . It is a common old Fable ( but has a good Moral ) of the Wager between the Wind and the Sun , which should soonest rob the wayfaring man of his Cloak ; all the stormy blasts which came from the first , made him but to hold it the faster , and closer to him ; but the bright shining rays of the later , did so insensibly melt him , that he was forced to throw it off , and expose himself as it were naked to danger : Our moral virtues are our coverings , which we embrace in adversity , and cast off in prosperity . It has been observed , that Rome never had braver , or better men , than at that time , when Hannibal stood before the Walls . And the best man of Rome ( if we may take the Oracle of Apollo's word for it ) Scipio Nasica , did afterwards oppose Cato in open Senate , against the razing of Carthage , for this very reason , that it might stand as a bridle against Rome's exorbitances ; since peace and prosperity , would as well destroy them , as it had done other Nations , ( viz. ) the Persians , Graecians , &c. And although prosperity was the blessing promised in the Old Testament , and God's peculiar people the Iews , possessed in peace a Land flowing with Milk and Honey , and x Houses full of all good things , which they filled not , Wells digged which they digged not , and Vineyards and Olive-trees which they planted not ; that Kings bowed down unto them , and their Posterity multiplied like the Sand of the Sea : yet not only David , who had his particular affliction in his Children , tells us 't is good , &c. but in the full height of their prosperity , his Son Solomon , their most flourishing King , who enjoyed as many worldly comforts , as any man whatsoever , and wanted none of those things , the World calls felicities ; when he had considered all things , and sufficiently described the vanity thereof , and told us they are not only vanity , but vexation of Spirit ; he gives adversity ( as we term it ) the preheminence , and tells us , that y it is better to go to the house of mourning , than to the house of feasting ; that sorrow is better than laughter ; that the heart of the wise man is in the house of mourning , but the heart of fools in the house of mirth . Solomon has , in the Christian part of the World , obtained the reputation of Wise , and surely we may justifie him in these sayings to the residue of it ; if men would consider the nature and quality of each of these kind of passions apart . For joy or mirth ( Worldly ) is a dilatation or relaxation of all the faculties of the Soul , and so , apt to loosen or slacken the reins of Reason , and give the Soul a free range over the World and Worldly objects ; when as , sorrow is a summoning of them into the heart , holds them in for a time , draws , and contracts again the reins of Reason , and , unless it degenerate into fearful despair , never breaks them , but has at length a kind of inward joy to accompany it : so as , if in laughter the heart may be sorrowful , ( which I doubt not many have experimented ) men want but the contrary motion , or sorrow barely and simply , without other ingredient , to experiment , that in tears , the heart may be joyful . If we descend to the New Testament , which is our chief Tenure , there we find no benediction on prosperity , but the contrary ; and a wiser than Solomon , our Saviour himself , ( whom the Scriptures term to be vir dolorum ) in his Sermon on the Mount , begins with a blessing on adversities , a Blessed are they that mourn , for they shall be comforted ; and b Blessed are ye that weep now , for ye shall laugh ; nay in mundo pressura , hath been thought so sure a mark of a Christian , that some of the Ancient Fathers and Saints , have earnestly prayed for it , and have been ready to doubt of their Sonship for want of c chastisement . Prosperity it self , is in no kind exempt from vexation of Spirit ; neither Solomon's great Estate , nor his honour , nor his very increase in wisdom excused him ; even there he found , the d increase of knowledge to be the increase of sorrow . Prosperity at the best , has its cares , and its troubles , its anxious thoughts and fears , and there we are generally our own Lictors and Tormentors . And when we once take up the Cross in that sence , and become our own Executioners upon the Rack , we can find no Physician to fly to , but e disquiet our selves in vain , as the Psalmist says ; whereas , whenever the Cross is laid on us , we have recourse to God , the Physician of our Souls , who is ready to sweeten and allay those troubles , he sees not fit , wholly to remove : And indeed the one is the ready cure of the other , and often , I doubt not , in mercy sent , to take us off from afflicting our selves , and to teach us to throw down that burthen which is so heavy , and take up his , which in comparison thereof , through his gracious and merciful assistance , is light and easie . So true is that of David , f 't is better to fall into the hands of God , than into the hands of men , whether others , or our selves . Having somewhat considered Afflictions in general , my next step was , to descend to the particular loss of Children , who , being the express Image of our selves , and in whom we expect to live after we are dead , are most apt to creep insensibly into our hearts , and to steal away the strength of our affections from all other objects ; wherefore the loss of them usually works so deeply upon us , that thereupon we are ready to think , God is very angry with us , and that therefore he will blot out our name and memorial from off the face of the Earth . Yet as in Afflictions in general , so in this here , I thought it not amiss for every one , who professes himself a Christian , to look in the first place , how far Children are , or may be as a blessing to us . These we find in the front of blessings in the Old Testament , g Be fruitful and multiply , which is also repeated to h Noah immediately after the Floud ; and Abraham is brought to look on the Stars , and told , i so shall thy seed be . Fruitfulness in this kind is all along promised as the reward of a virtuous life , and k barrenness pronounced as a curse , and the taking away a mans posterity , the severest Judgment , ( not only all , Male and Female , but even Male alone , as that of interficiam de Ahab mingentem ad parietem l ) as may be seen , by the destruction of the m First-born throughout the Land of Egypt , and in the case of n Ely , Ahab , and others . Yet even during the Law and the Prophets , beside the instances in that particular affliction laid on good men , as Iob and others ; David himself , who had as large a promise as any man , for the continuance of his posterity on an Earthly Throne , did not look upon it , as the only special mark of God's favour : For in that 17 th Psalm , where he speaks of the men of this World , who have their portion in this life ; he says of them , o they are full of Children , or have Children at their desire , and leave the rest of their substance for their babes . And his Son Solomon , the wisest of men , has made a counterpoize of that Earthly gift , whether they are given us as a blessing always , or as a punishment ; for if p a wise Son make a glad Father , a foolish one is the heaviness of his mother , and q Father too : And even in that sense , his saying may be verified , that if a man beget an hundred Children , and live many years , yet an untimely birth is better than he . But in the New Testament , where we claim as Legatees only , we find no promises of the inheritance of an Earthly Kingdom , or Children to inherit it , but are rather commanded by Christ , to forsake all to follow him , to set our affections on things above ; with this threatning caution , that r he that loves father or mother , more than me , is not worthy of me ; and he that loves son or daughter more than me , is not worthy of me : nay St. Luke uses the word s hate in the case of comparison ; and 't is observable that those who seemed to express it as a happiness in our very Saviour's parent , with this acclamation , t Blessed is the womb that bare thee , and the paps that gave thee suck , received a very short and sharp reply from him . And indeed this ought above all things to be our Sovereign comfort in this affliction of loss of Children , that u God spared not his own Son , but delivered him up for us all ; and therefore it should make us become true Sons of Abraham the Father of the faithful , and readily part with our only Son , when he is pleased to call for him . And now if this severe punishment be no sign of God's forsaking us , but may be taken as a Fatherly correction as well as others , why then should we not look on it , as an Alarm to Repentance ? An intent to wean us from the World , and make us yield up our hearts , and place our affections on that true object of love , himself ? An invitation to more fixed joys then this World affords , to find out , and taste , and see , how good and gracious he is ? SECT . II. Some Considerations offered to moderate our Passions . TO help us whereto , these following frail humane Considerations may be some furtherance , or at least may somewhat abate the fury of our head-strong passions . First , That that great Creator , Ruler , and Governour of the Universe , being infinitely wise ; whatever he does , all his disposals , all his Elections , and choices for us , ( besides the good of others and his own glory intended in them ) are really and truly , most fit , proper , and better for us then our own . For we looking no further then the painted outside of things , a spend our labour for that which ( in the end ) profiteth not : But b his thoughts being not our thoughts , as the Prophet there speaks ; and he at one intuition , beholding all things , past , present , and to come , does by an infinite , unerring wisdom , and beyond our conceptions , so work , as may in the end , best tend towards the true and perfect happiness of every one of his Creatures . Let us but recall to our memories our often eager pursuit , after many things , whereabout , in the conclusion , we have either rejoyced at the missing of them , or been cloyed with their enjoyment , and we shall better see , and believe this wisdom of God in his disposals , and find from thence our volumus is often let and hindred for a malumus . Some of the very Heathen , who never had any of those immediate precepts from God , of taking no thoughts what they should eat , or what they should drink , or what they should put on ; nor were expresly commanded , to c cast all their care on God , for he cared for them ; by the very light of Nature , saw , and rested in the wise disposal of a Deity : Socrates his rule was , to pray for blessings in general only , because the gods knew best to chuse particulars for us . And in this very case , of d Children , the Poet , amongst other things , in that excellent Satyr , could shew us the folly of our desires for them , when the gods only knew , what happiness would spring from them , and doth advise us in all things to a perfect e resignation of our will to that of the Divine power . According to that saying of Iudas Maccabeus , f Nevertheless as the will of God in Heaven is , so let him do ; or that of good old Ely , g It is the Lord , let him do what seemeth him good . Indeed our little knowledge as Children , might properly acquiesce in God our Father's infinite wisdom ; since we our selves would take it as a character of stubborn wilfulness from our own , not to do the like , between whom , and us , there is not so vast a disparity . And God beside his written Precepts to instruct us , has given to most of us , so much natural light and knowledge , as a spark from his infinite wisdom , though not to comprehend him , yet to admire him : And though the knowledge that he hath given us , does in some sort quicken our sufferings , by discussing all natural dulness , and stupefaction upon every event ; yet our reason is not given us only , to argue our selves into sorrow , nor purposely to * increase it by our knowledge , according to the wise man's Essay thereof , but to bend and incline our wills by its dictates . For though they are free faculties ( and h to will is present with us ) not to be forced , yet thereby they may be perswaded to yield , and surrender up themselves , and cease to be in a manner . Now does not reason dictate this to us ? That when we do see a will working contrary to ours , and which there is no i resisting , that our commissionated wills should cease , and yield themselves up in the presence of the greater , and not combate with God's will , contrary to our daily prayer : And indeed our Saviour ( besides that form of prayer to direct us ) has given us a most excellent pattern thereof , k Nevertheless not what I will , but what thou wilt . This intire , perfect , and absolute resignation of our wills to the free working of an infinite wisdom , and uncontroulable power , is a thing we cannot deny in very reason : And it is so coessential to our content and happiness here , that the one can never really subsist without the other . But because in opposition to it , there happen often strong reluctancies of flesh and bloud ▪ to calm and quiet that , we may do well , not only to consider God's wisdom , and goodness in his Elections for us : But , 2. Our folly in our Elections and choices for our selves : We cannot in reason deny , but that in truth all outward goods are rather imaginary than real ; and if so , we vainly place our affections thereon , and falsly think our selves happy in the enjoyment . Let us take but a view of all the goods this World affords , and we shall find them truly reduced to these three heads , Bona animi , Bona corporis , and Bona fortunae ; and those of Fortune , we shall ever find , amongst wise men , placed in the foot of the Inventory , as the last , and least necessary towards man's happy being ; because , without them , we have all those goods which go to the composition of a perfect man , Soul and Body : and the Apostle remembring us , that l we brought nothing into this world , and how sure it is we can carry nothing out , advises us to be content with food and rayment , as the only necessary things of keeping the Soul and Body united together with their several goods in this World ; as if , these were only the pursuit and prey of reason , and the other of imagination . For the goods of our mind , viz. our natural dispositions , as promptness of wit , quickness of conceipt , fastness of memory , clearness of understanding , soundness of Judgment , readiness of Speech , and the like ; As also the goods of our body , viz. beauty , strength , or the like , being the gifts of God with the very form of us , they become our own as it were by Birth , are inherent in us , and grow up together with us ; for we might be said to have them in our very Infancy , in potentia , and so in right reason we might look for them , and endeavour to improve and preserve them as our own , and be sensible of the loss , as a proper part of our selves . But the goods of Fortune , amongst which Children are reckoned , are of an after distinct acquisition or grant , and so , not so properly our own , nor in truth therefore so much to be valued by us . Now why the loss of an accidental acquisition , or gift external and extrinsick to the mind and body both , should raise greater storms , and work more upon the mind , then the loss of its own goods , or the Bodies , wherein it resides or cohabits , would receive some disquisition ; and as it can never happen otherways than by false Opticks , so must be imputed to folly . Surely the Soul of man is out of its proper Region , and becomes regardless not only of it self , but its present Mansion too in some sort , by its struggling to unite it self again to somewhat out of the Body , from which it is at present disjoyn'd , and would settle and take up its rest in somewhat , it knows not what at present , for want of a renewing of its light , or at least a dissipation of those mists and foggs which arise before it from the Body . Well , it is agreed by some of the ancient and most learned Philosophers , as well as Divines , that it has not its original from any of the four Elements , but is immediately from Heaven , and breathed into us from the Almighty , whereby we become in a sort after his similitude and likeness . And therefore until that Soul return to God who gave it , it can never be in perfect and true complacency , but being inclosed in a Body of flesh , has only now and then ( besides the hope and assurance of a perpetual rest hereafter ) some little delights as in a weary Pilgrimage . Now according as this lump of Earth will suffer , it finds out its several pleasures , which we properly call , terrenas consolatiunculas ; which are as various , as there are objects in the World , and these are pointed out to us , by a roving and wandring fancy or imagination , ( especially as to outward things ) according to our cloudy constitution and frame ; not that there is any more real good in one of them , than another , but that we accept it so , from our fancies dictates . The Poet has , methinks , very well described this various roving fancy of ours , in matter of our delights , and begins his Book with , Sunt , quos curriculo pulverem Olympicum Collegisse juvat , &c. And truly he might have filled a large Volume , with inserting the various vain joys and pleasures of men : For as to outward things , there is such a dissonancy therein , as that there might be found out , a Sunt quos for every thing under the Sun. Otherwise a man would wonder to see some persons as fond of their Dogs , Monkeys , and Parrots , as of their Children , and have made as sad lamentation for the loss of them . And certainly , though I for my own part , should never agree to stay with the m Hunter in that first Ode of Horace , yet , probably , such an one might wonder almost as much at me , ( as I at him ) to see me play with a Child , or to place any exuberant affection thereon , since the one , no more than the other , doth add to a man any thing of real worth . Now since all outward things please , quatenus fancy or imagination approves or dictates , why should not I by reason endeavour to stop the current of my fancy ? Why should I be disturbed , or almost distracted , for the loss of that very thing , which many wise men have not only contentedly wanted , but desired to want ? Our imagination will never find out the summum bonum here , which Philosophers so much talked of , and never found themselves . For surely if there were any thing here on Earth truly good , it would be universally desired of all men ; which no one thing , which is perfectly to be attained to in this World , ever was ; and as to these goods of Fortune , ( as we call them and define them ) surely in the general opinion of men , Children are the least desirable . The Italians ( it has been observed ) make no difference between Children and Nephews , and near Kinsfolk : And , so as they be of the same lump with themselves , they are not desirous their particular Bodies should be the Conduits of them . And , amongst us we daily see men more forward to venture their Bodies ( and their Souls too , often ) for the obtaining of Riches and Honours , than for Children ; and a great Dowry , though with assured barrenness , shall be sooner courted by most , than the bare promising hope of a fruitful Stock . So that doubtless in relation to the loss of the one , and the other , as well as to the obtaining , the Poet might ( though I have wondred at the expression , as disagreeing with my temper ) speak the n true sence of a great many men : Our Friends and Off-spring to the Grave we bear With far less sorrow , than our Wealth we spare . Certainly there is little honour , if we consider it , in barely being Fathers : If the care of perpetuity possesses any man's thoughts , he should endeavour to raise that structure , in some nobler action than Generation , which is common with him , not only to the meanest Man , but the Beast ; nay inanimate Plants have a peculiar property of bringing forth Seeds , and Fruits according to their kind . The o fruit a Christian Soul should endeavour to bring forth , is by hearing the Word and keeping it : This is it , on which Christ pronounceth a blessing , rather then on the womb that bare himself , and the Paps that gave him suck . We should beget and travail in birth like St. Paul , which will prove a more lasting monument and glory to us , than our Children : For even in very inanimate Bodies , that Tree which becomes a beam or rafter in the Temple , is of greater esteem and value , than one from whose slips or seeds , have proceeded a thousand branches . But admit we do enjoy this present seeming happiness , of seeing p our sons grow up , as the young Plants , and our daughters as the polished corners of the Temple ; and q our Children continue like Olive-plants about our Table ; have we any assurance there may not spring up from themselves a Bramble , that may quite hide and deface all their beauty ; or from others , that shall choak and wither them ? And if we did consider it , have we not as much reason to weep over them , when we enjoy them , as Xerxes had over his Army , to think we were the certain entailers of miseries , as well as death upon our Children ; and might we not think our selves happy to see them have finished their course , and be at rest before us ? Is there any of us , now the time is past , would not have thought our King Edward the Fourth , more happy in following his Sons to the Grave , than to have left them to be murther'd by their own Uncle ; with the loss of thousands of others , and the danger of his Kingdom ? This was a Judgment not so remote , but that his own Queen saw it . And were there an exact Chronology of every Nation from their first Plantation ; the highest now , might readily find , how likely they are to fade and wither away in time : For doubtless as the poorest Beggar might derive himself from Kings , so must the greatest Monarch too , from a Beggar ; and this , from the wise providence of him , r that taketh up the simple out of the dust , and lifteth the poor out of the dunghill , that he may set them with Princes . It has been already well observed of the greatest Monarchs , that have thought not only to make themselves , but their Issue too , Masters of the World ; that neither s Babylon , Persia , Aegypt , Syria , Macedon , Carthage , or Rome , have either fruit , flower , graft , or leaf remaining of those Seeds . Indeed it pleases God in few Ages so to transplant , and metamorphose all Nations ; that notwithstanding all our Histories and Genealogies , we shall quickly be at a loss and confusion , and as if Heaven and Earth were to pass away , and not one jot or tittle of his Word ; it has , and will be verified , that the Name of the wicked ( for some have so been of every Family ) shall perish . The Iews themselves , God's peculiar people , ( whose Genealogy the Pen of the Holy Ghost has for many Ages described ) though yet possibly some of them will vaunt , of their direct descent from Kings , yet further than Christ's day , their Father Abraham would scarce rejoyce to see ; but might rather have been troubled , and wept over them ( as Christ over Ierusalem ) to have foreseen them a miserable people , hated of all Nations , and dispersed and scattered over the face of the whole World. The memory of our first Ancestors of this Nation is already lost with us , and ours shall be lost with our Successors , notwithstanding any care of perpetuities . And the wise Preacher's saying will hold true , that as t there is no remembrance of former things , so , neither shall there be any remembrance of things to come , with those that come after ; for though u the Earth abides for ever , yet one generation passes away , and another comes . Which is true , even of all Creatures : for let a man for one ordinary Age , observe it in the generation of Beasts , and be as careful as he can , to preserve a breed ; he shall find ( as to locality or knowledge ) so quick an extinction , that he need not wonder at the fate of the white Hens , or Laurel with the Caesars , but may see that every Soyl quickly loses its Inhabitant , and as if the Earth were weary of the same Creatures for any long continuance , ( as 't is experimented she is of Seeds ) we all so pass away , as , at least , the place knoweth us no more . And as if God were more particularly angry with us , in thinking by generation to get us a name , he has to industrious builders in that way , usually sent a more speedy confusion than others ; whereof every one might find instances in his own , and others times : if not , our last Henry may suffice ; or Herod the Great , who although he had many Wives together , and a numerous Issue , besides Brothers , Sisters , Nephews , &c. yet x Iosephus tells us , in his time , ( who lived with Vespasian , and the other with Augustus , no long space ) that there was scarce Branch or Slip left thereof . 3. But if the loss of our Children be so grievous , yet we may strive to allay our sorrows , with this third consideration ; That our sins exceed our sufferings . I do not think there was ever any man to be found of that Sect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , old or new , that would have exempted himself wholly , out of the number of sinners . Nay I think I have read it observed , that our late ones , who cavilled at the Church-Liturgy in most places , found no fault with our Confessions . If they had , and denied to own themselves sinners in word , I doubt their consciences would at some time , have told them , what St. Iohn has done , that y if we say that we have no sin , we deceive our selves , and the truth is not in us : Nay , I think , there is no man but may turn St. Iohn's no , into St. Iames his many , and say truly , a In many things we offend all . He that looked down from Heaven upon the Children of men , hath said as much , that b they are all gone out of the way , they are altogether become abominable , there is none that doth good , no not one . And truly now-a-days , as well as then , there is no man need to fear the old kind of death amongst the Iews , if he who should cast the first Stone , must be without sin . David , the man according to God's own heart , when he went about to accompt his own sins , could say , c they are more in number , than the hairs of my head : He could say , that d God is provoked every day ; and in that Psalm of Asaph , which is a Roll of Reports , how God's peculiar people , from the time of Moses unto David , carried themselves toward him , we find it , e many a time did they provoke him ; and those words are thrice repeated there . And in that 106 th Psalm of the like subject , the cause of the Plagues breaking in amongst them , is shewed to be , their own provocations ; f Thus they provoked him to anger , with their own inventions , and the plague brake in amongst them . And doubtless our provocations , in these days , are not lighter in the Ballance . Now let a man seriously consider , how some of the very Heathen loved Virtue for it self , and admired it in its native dress ; and how little she allures us , when she is daily presented to us , adorned with the promises of a Temporal , and of an Everlasting happiness : When notwithstanding the terrors and threats of the Lord on the one hand , and the alluring passionate invitations on the other , we do provoke , and as it were challenge God to strike , by the most trivial acts which profit us nothing : And he will find little reason to wonder at his stripes , unless that they are so mild and so few . Of which , although every man can keep a perfect Inventory , and is ready to declare them with enhansement and aggravation ; yet if he be questioned of the causes , his sins , he would be forced to answer with David's exclamation , g who knoweth how oft he offendeth ? And can any man expect , even in this World , to separate God's two great attributes of Justice , and Mercy ? Indeed the latter is here in this World usually h above all his works , and 't is i his mercies that we are not consumed ; but if we would separate them , 't is best for us to feel his Justice in our life , and his Mercy at our death . Let us I say consider our own deservings , and we shall find but little reason for complaint , but may well cry out , k I will bear the indignation of the Lord , because I have sinned against him . Are not all his Temporal blessings on condition ? and shall we be disturbed at the loss , when we voluntarily commit the forfeiture ? If we sell our Inheritance for a Mess of Pottage here , or a less thing , we should rather grieve , and be troubled at our own follies , than our want . Let us turn our thoughts upon the first cause , which is indeed the right way of cure , and instead of being grieved at our loss , be grieved at our sins , the causes of our loss ; and there I suppose it will be no offence , to wish with the Prophet , our l heads fountains of tears . This will prove the properest method for our cure , to try to effect it by diversion , or revulsion , and by pouring out our tears for our sins or provocations , stop the perpetual dropping and distillation of our losses . Besides our general , let us search out our particular provocations : I am perswaded there are but few men , but , with a very little search , might find our their sins , in their very peculiar sufferings ; I do not mean only where their sufferings are the very native consequent effect of their sins , ( as pain is sometimes from Intemperance , and poverty from Riot ) but in the case of God's more immediate hand , as the death of Relations and Friends ; whether we even in reference to them , have performed our duties as we ought ; whether we have been true Fathers , and true Friends , in respect of their Eternal welfare ; or at least , whether we have not rather loved them for our own sake , than his , and rejoyced more in the gift , than in the giver . I have often thought on that saying , storied of Cardinal Woolsey when he was arrested for his Tryal , That if he had taken so much care and diligence to please his God , as he had done his King and Master he would not then have left him in his old age . And I am sure , did but any of us place his affections aright , and take delight and complacency in the Author and giver , as much as in the gift , we should never find such perturbation in the loss of the latter , but comfort our selves in this , that we yet enjoy him , who is able to give us all things : Nay we that have lost our Children , or perhaps some of us that never had any , have yet had thoughts or desires , our Families should endure for ever , and would have our Lands called after our own Names ; and it is but just therefore , we should have no m posterity to praise our ( foolish ) sayings . Perhaps we have like St. Peter , said , It is good to be here , ( and wot not neither what we said ) and have had thoughts of building Tabernacles ; and therefore are our Houses become desolate . When we have directions on whom to cast our cares , when we have had instructions or information of another Kingdom , and another Inheritance , with cautions not to set our affections on this : when we love our Wife , or Children better then Christ , shall we think our selves worthy of him ? No ; It is rather fit , if we forsake not them , they should forsake us , that we might follow him ; and since we cannot , or will not wean our selves , God should wean us , and embitter our delights we so much lowe after . 4. And now , if the sight of our viciousness does not , yet the very goodness of God might put a stop to the current of our passions , from the consideration in the last place , that notwithstanding our sins , our remaining enjoyments yet , surmount our sufferings . To convince us in this , there needs nothing but a recollection , or rubbing up of our memories ; which indeed are like to Tables of Brass , covered over with dust ; whereon , all the benefits we receive from God , we write with our Fingers , and all his chastisements we engrave with aqua fortis , that it may eat deep enough ; and in the doing the one , quite wipe away the other . Otherwise the multitude of those slighter characters , might keep us from complaint , nay they would so fill up the Table , as that there would be no room left for the other : That n multitudo misericordiarum , as the Psalmist calls it , would so fill us , as that we should turn our Psalm of Deus ultionum , or Domine ne in furore , into Benedic anima mea , and cry out , o Praise the Lord , O my Soul , and forget not all his benefits . Indeed in this notion we may extoll his attribute of Mercy above all the rest , without hurting our selves ; and if we knew in what particular to begin , I am sure we knew not where to make an end of God's bounties towards us ; but that has been so well particularized by divers Pens , that every man may find enough to satifie himself . I for my part , in general have cause to bless God with Iacob , and say , ( though I cannot say I am become two bands ) that , p I am unworthy of the least of all the mercies , and the truth which he has shewed me ; and in particular , amongst the multitude of blessings I still enjoy , I have this ready at hand : That he has given me , and yet left me , a consort , so every way virtuous , and so helpful a sharer in my sorrows , that without ostentation , or just cause of reply , she might well put the same question to me , that Elkanah did to Hannah , q Am not I better to thee then ten Sons ? Now if any other man want that blessing , I am sure he may joyn with me in thanks for this , ( for the dead do not complain ) that he is yet living , and on this side the Grave , which is the sole benefit that renders him capable of either having , or desiring . Indeed adversity has made many men Stoicks in words , and to commend death to us , but I doubt upon tryal , every man would find Satan the truer Naturalist , r Skin for Skin , and all that a man has , will he give for life . And if I should so far Catechize any man as to ask him , to what end he was created ; I suppose the answer would be , to serve God , and save his own Soul. Now so long as he enjoys all those helps and means , which tend to the end for which he was created , he has little reason to complain . But if there be any man , s that longs for death , more then hid treasure , and rejoyces to find the grave , and thinks that there only the weary are at rest : yet until he obtains that desire , if he have but reason left him , ( which is the gift of God too as well any thing ) he would hardly cast that over-board , and be willing to part with it , to save or regain all his other lading , however he might value it before his losses . But to descend to any mans particular losses : It is a rule , that every privation presupposes a habit , and from that every man may find reason with Iob to be content , and bless God ; since he that takes away , first gave . 'T is true the word habit , in no good sence , is made the phrase of the World : Every one can look upon his tenure of Habenda & tenenda , without the premisses of dedi & concessi ; but t St. Iames calleth those gifis , which the Heathens called habits ; and we ought to look upon all our goods as gifts . This was the voice of Iacob upon his Brother's question , ( when he saw the Women and Children ) who are those with thee ? u The Children which God hath graciously given thy Servant ; though Esau's reply , in case of the Cattel , only was , x I have enough my Brother , without reference to the gift . St. Paul joyns the having and receiving together , y What hast thou , that thou didst not receive ? Let us interrogate our selves with St. Paul's question , and likewise whether concerning almost all goods of Fortune , ( as I may call them , because it was the old denomination ) there was not a time , when we wanted them , and were content without them ; and when we have so done , and looked for what is left , we shall find a remnant , perhaps a surplusage of enjoyments ; for there is not the meanest person but hath plenteous enjoyment . In the case of privation by death , there are but few that lose a Friend , but may reckon too , they have lost an Enemy ; which may be in some sence accounted a benefit : and certainly there are but few , from whom God has taken a Child , but he has before taken away some Relation from the same person , who living , might have interposed between him and his ( it may be most delightful ) enjoyment . And can we be content to part with the one , but on no terms to be deprived of the other ? Shall others make room for us , and ours none for others , whom perhaps God has designed to advance , by our seeming loss ? And shall we make our Eye evil , because his is good to others ; who is Judge of all the Earth , and as the Psalmist says , pulleth one down , and setteth up another ? But admit we cannot , or will not , see our enjoyments elsewhere , yet God is so gracious to us , that they may be found even in our very sufferings , and we might even in them rejoyce . What greater cause of joy can any man have , than that it hath pleased God to make him instrumental , in adding Saints unto his Kingdom of Heaven ? and undoubtedly such are all Children baptized and dying before wilful sin . So as a man in this case , might make the like reply to any one who should pity him , as Cornelia Mother of the Gracchi , after the loss of all her Children , twelve in number , did to her condolers ; That none could account her an unhappy woman , who had born the Gracchi into the World. And 't is a right rational inference for us to conclude , that we are no ways unhappy , by the translation of our Children into Glory , where they are at rest , and delivered from the evil to come . But this happiness is the peculiar prospect of a Soul disjoyned from the Body , and through the casement of the Flesh , introduces but a weak and faint light : and therefore let us endeavour to look every way for comfort . And having considered seriously , as I said , 1. God's wisdom for us in our choices , and our follies in our own Elections . 2. That the very foundation of our sorrow , we thus build on , is but Straw and Stubble ; and 3. That notwithstanding our sins are the cause of all . 4. That we have yet left us variety of Worldly objects , sufficiently pleasant and comfortable , ( if we would but make them so ) not only to support us from fainting , but also to go on rejoycing in this our Journey : Let us not , by moaning , or lowing after what we least need , disrelish all our other ( more necessary ) comforts ; expecially , let us not take up Iacob's resolution , of z going down into the grave mourning , and refuse to be comforted . That resolution of , noluit consolari , applied to Rachel , is , in my opinion , a stubborn temder ; and methinks every one who is diseased in mind , should as readily seek out , and hearken after all means of cure , as if he were diseased of body , ( unless his Reason be infected too ) because , of the two , the wise man concludes the first is harder to bear * . And therefore , although I thought the foregoing considerations of force enough , ( if duly applied ) to put a stop to this head-strong passion of sorrow ; yet I was willing to search and try all ways and means to be thought on , for a recovery , and look into , and examine every usual prescribed Antidote against it . SECT . III. Of the Nature and Origine of Sorrow : That the rise of all Passions is from Love ; this particularly demonstrated in that of Sorrow . IN order to which , I did in my troubled thoughts endeavour , as to define Sorrow , what it is ; so , to find out the right and true origine thereof , and other turbulent passions of our mind . I think it has been truly defined , that Sorrow ( with the rest , &c. ) is Animi commotio , aversa à recta ratione , contra naturam : And so they are not natural , but consequential ( as I may say ) from somewhat that is good , implanted in our nature , although misguided and mislead . For that God , who is goodness , and has attested every particle of his Creation to be very good , would not naturally implant in us our turbulent passions , which are evil . But they are raised by our a follies only , in forsaking that Good , with respect to which we were created . Now that Good is God , and God being Love , ( as St. Iohn has defined him ) has in us , his Image , naturally implanted Love , the tendency of which should be chiefly towards him , and all other his Creatures in reference to him . And this is the Epitome of our whole duty , and that great natural Commandment , of which the Law and the Prophets are but the Comment and Explanation . But this natural plant of Love , rooted in us from our Birth , and growing in us , necessarily finds out some object or other , whereon to lodge its branches , and to be the support and prop thereof : which , if it be wholly or chiefly lodged upon some Worldly object , the decay and fall of that object , leaves it withering on the ground , and this is Sorrow . But if it fix it self aright , and spread its branches over mankind in general , although it may more especially lean on some one or more particulars ; yet , those failing , it holds it self fresh and verdant , and obtains the blessed title of Charity , whose property is , b to bear all things , and to endure all things : so as I cannot define immoderate sorrow to be other , than a drooping withering love , or the spurious off-spring of a misguided love , in the absence of perfect love and charity . Neither can I resemble the product thereof , to any more proper thing , than Esau's Vine , mentioned of God's planting , c who looked it should bring forth grapes , and it brought forth wild grapes ; that which is planted in us for joy and delight , when mislead produces only misery and sorrow . Now if in holding this natural Love , mislead ( or rather misguided ) by opinion and fancy , to be the source of all our evils whatsoever , and in talking thereof I shall seem to differ from the Judgment of the Learned , and betray my ignorance in terms of Art ; all that I can say for my self is , that I both thought , and speak according to that ability of understanding God has endowed me with , ( without any great improvement of it by study , or much reading ) from a desire or endeavour to ease my self , if I could , in finding out the readiest and shortest way of cure ; which undoubtedly is best found out , by discerning the original defect of some part of Nature out of order , and not performing its office aright , and so hindring and obstructing that perfect Harmony which otherwise might be in the Soul of man. And whether that be it , I leave to other men to weigh and consider from their own reason , without any endeavour to confine them unto mine . God has , as I said , in us , and I think in every sensitive Creature , ( being the workmanship of his hands too ) implanted some seeds and sparks of Love , that they might have in them all some image , or at least some impress of their Maker : and as his universal love ( who is himself termed Love it self ) extends it self towards all the works of his Creation ; so , every particular of his Creation has its bending and inclining , by way of Love , to somewhat according to the capacity given it . This inclination of Love is visible in the most Savage Beasts towards their young ones , and their Mates , and others often of the same species : And in some of them , their Love is not terminated in their own kind and species , but extends it self to others of a different kind ; as is observable , and we have seen in Lions to Dogs , and other Creatures bred up with them ; but especially in Dogs to Men. Now this Love works and moves only in these Creatures by a natural instinct or fancy , and is terminated upon a few objects , and is not capable to extend it self beyond sense , and therefore is not found to be extreme upon any thing , so as to work any great disturbance , or to be of long continuance ; yet I think we may affirm , that their mourning or their sorrow ( if I may so term it ) proceeds from their love to their young , or the like , and so their rage and fury to those who rob them thereof : And so their fear must needs proceed from a love they have for themselves , whereby every Creature has an inclination to self-preservation . This same natural Spring or Fountain does man bring with him into the World ; which , though it lie longer hid under ground , usually breaks out into more various and rapid streams , by reason of a more quick and roving fancy to help and assist it , if not to stir it up : yet 't is not long e're it be seen , and the first discernible effect of the Soul , besides motion , is a love to it self , by crying when any thing offends it ; and to its Nurse who nourishes it , by cleaving to her , and avoiding others ; which after by degrees shews its more peculiar inclination or tendance . For whatsoever may be storied of Timon the Athenian , 't is sure he loved himself ; and besides there is no one so inhumane , but his love will find some other receptacle or reposure than himself , though it be but some one person , to whom he may shew that rancour or poison he bears towards others . But man also , being the more immediate hand-work of God , and created more expresly after his own Image , has not only this natural Spring of Love in him moved by sense and instinct , and also by a roving conceit of imaginary goodness , beyond that of other Creatures ; but Reason , and Understanding also , to guide and direct this Love , and bend and incline it towards that chief good , for which it was created : That it should not stand as a Lake , like that of Beasts , nor yet water some adjacent parts only , by violent out-lets , but diffuse it self into several Streams and Channels , leaving its fruits and effects towards the whole good of mankind , and yet tending to that infinite Ocean which gave it its first being . Now when it thus has its free passage , although it may have some lets and stops , that disquiet it somewhat in its course , yet they never cause any great Billows or Surges to arise : But when by opinion and fancy , we too much confine it to some particular , and d forsake the fountain of living waters , ( as Ieremy expresses it ) we hew us out Cisterns , broken Cisterns , that can hold no water ; so as from the ill-husbandry of this native Spring of Love , arises the chief disquiet of the mind . Love will be hunting after some good , and often takes an imaginary one for a real : For indeed nothing being properly good but God only , and all other things in reference to him ; if they be aimed at in any other respect , they lose that goodness they had , as to us . Now according as we by our foolish fancy direct this Love , it obtains its denomination from the World : If it be chiefly center'd in any man , from the good opinion he has of himself , we call it Pride ; if it chiefly run after the applause of men , we call it Vain-glory ; if the common vain pleasures of the World , Voluptuousness , or Epicurism ; if Women , Amorousness ; if we lodge it in our Children , Fondness or Dotage ; if in Riches , Covetousness ; and so for the like . Now if this Love be exercised in the obtaining , then it is termed Desire ; if in the fruition , Joy ; if in the losing , Fear ; if in the loss , Sorrow . For why does a man desire any thing , but because he loves it ? or why does he rejoyce in the fruition , but because he loves it ? why does he fear the losing it , but because he loves it ? or why does he sorrow for the loss , but because he loves it ? This one thing Love , is the primum mobile ( as I may call it ) of all : the other passions are but its necessary Attendants ; and whatever definitions are made of our Animal faculties , 't is this , like the principal Spring in a Watch , that sets them all on going , and whatever evil happens to us , is from the ill motion , or ill setting of the Spring , for want of reason ; for as our Love is good or bad , so are its Attendants . If we chiefly place it on God and goodness , it has its desires , its joys , its fears , and its sorrows ; from which , Philosophy need not exclude a wise man. Surely a man may , with St. Paul , desire to be dissolved ; he may desire to persevere to the end , and receive the crown of his warfare ; he may rejoyce in hope ; he may fear to offend ; he may sorrow for sin ; and all this , without committing evil or folly : for affects arising simply from the love of good , cannot have any thing of evil in them . These good affects or passions , we see in the man according to God's own heart : His soul brake out for very fervent desire ; he rejoyced as one that found great spoils ; his flesh trembled for fear , and he was afraid of God's judgments ; he was horribly affrighted for the ungodly that forsook God's Law ; his soul melted away for very heaviness ; he was troubled above measure ; his eyes gushed out with water , because men kept not God's Law ; trouble and heaviness had taken hold on him ; it grieved him when he saw the transgressors . And all this , proceeding from Love , as it appears by the often expression of it , in word , in that excellent 119 th Psalm , ( the title of one part whereof is , Quomodo dilexi ) wherein he professes what he loved above gold and precious stones , and what was dearer unto him , then thousands of gold and silver . But if our Love be chiefly placed on other things , and too much wander and stray from the chief good , though it take along with it the same concomitants of Desire , &c. yet they are in an amazed , distracted , and uneasie dress , and can own nothing but a misguided Love , to be their principal Captain and Leader . For although , as I said before , Love may take its denomination from the thing it pursues , yet still its proper attribute and name is Love. And not only the Poet , in case of Covetousness , cries out , Amor nummi ; but St. Paul himself gives it its true and proper definition , for the root of all evil , he plainly terms , e the love of money ; and when he reckons up a number of the greatest Vices , Pride , Blasphemy , &c. he begins them thus , f men shall be lovers of their own selves ; and concludes with these words , lovers of pleasures , more then lovers of God , as if some sort of love were the mother of all Vices . Indeed , when any one Worldly thing has taken possession , and as it were monopolized a man's heart , it brings with it a number of disquiet Inmates , as solicitous cares and fears , &c. and amongst the rest , sorrow shall never be wanting : For in that case , of love of money , as it causes men to err from the Faith , by St. Paul's rule , so it causes them to pierce themselves through with many sorrows ; and he might well say , many , for even in its first desire of obtaining ( besides what attend it in the fruition and loss ) sorrow often goes along with it , as may be instanced in Ahab , whose g heart was sad , and he could eat no bread , in the very primary effect of this covetous Love , viz. desire of Naboth's Vineyard And I think we may affirm , vexing sorrow never yet entred into any mans heart , without some precedent love to usher it in : For take sorrow in both St. Paul's sences , Worldly and Godly sorrow , apart , or both together , the rise thereof is from Love ; for if we are first sorrowful for our sins , it is because we shall one day feel the smart of them ; that proceeds from the love of our selves : and then if we be further sorrowful , that we have offended a gracious God , though there were no punishment attending sin , that proceeds from the love of God ; so as Love is the motive of all , and we cannot but conclude , that sorrow has its being and existence from Love. But herein , as to a vain sorrow from a misguided Love , whether the inferiour and more brutish part of man , the sensual appetite , or the will , ( which is in some sort in Brutes , for they have choices as well as we , though those choices are necessarily determined by their appetite , for want of reason ) or the understanding be most to be blamed , is to be enquired into . Whereabout , we must first acknowledge , that the three prime faculties of the Soul , to wit , the Understanding , the Will , and the Affections , do all concurr in every fault we commit ; yet so , as though they be all faulty , the chief obliquity springeth most immediately from the more special default of one of the three . As in the present case of sorrow , however the other faculties may be concerned , yet the understanding is most to blame , and this our error is through ignorance . Indeed our ignorance is so far wilful , that there being imprinted in us the common principles of the Law of Nature , ( as well as the written Law ) if we had but carefully improved them , we might in right reason have discerned , that our Love ought more chiefly to tend to our Creator and Governour , than our own natural product ; but yet I think no man will arraign the Will as principal , unless in that case of noluit consolari : where notwithstanding a mans reason inform him he ought not , yet he is resolved , like Iacob , he will go mourning to his grave . Neither are the affections chiefly to be blamed , because Love of it self is good , and only misled through ignorance ; and sorrow , as I have said , is but the consequent of a misguided Love. Now then towards the cure , our ignorance is to be discussed , and our understanding cleared , that so our wills and affections may become obedient , and follow its dictates . This right understanding , is indeed an immediate influence of the Almighty , by whose powerful rays there is a gracious dissipation of these sublunary Mists and Fogs , which hinder and obstruct the clearer prospect of our Souls . And , as I so in all humility own it , I cannot rationally expect any one should take it barely by reverberation from me , or by looking into these Papers . He who is Brightness , and the Mirrour of wisdom , grant unto me , and every man , so much of true reason and understanding , as that while it is time , we may in some sort behold the errors and follies of our own ways ; For , though I and others may cry out , Why art thou so troubled , O my Soul ! and why art thou so disquieted within me ? yet they and I shall never argue our selves into patience , without trusting , that he is the help of our countenance , and our God. But if I may in humility present my thoughts to others , ( who may by his gift believe with me ) I cannot think any rule herein , or hereabout , to be observed of so much weight as this one , in two words , custodi cor . The wisest of men , after he has partly shewed us the manner of wisdoms entrance into the Soul , and her excellencies ; that the merchandize thereof is better then silver , and the gain thereof then gold ; that she is more precious then Rubies , and all that can be desired , in the three first Chapters of his Book : And after divers commendations of her , and exhortations to attention in the fourth , he does as it were lay the first ground-work of attaining her in this precept , h Keep thy heart with all diligence , for out of it are the issues of life . Surely God has placed that in the midst of us , to be the magazine and treasury of our Soul , and has required it for himself of every one in express terms , My Son , give me thy heart . I will not here in this place , and upon this occasion , enquire whether the functions of the intellect , or the affections , do follow the cogitations , or the cogitations are actuated and stirred by them , or which is the most proper seat of either : The Soul is of so subtle a composure , that it self could never yet find out the manner of its own operations ; but this I hope may be affirmed here , that if the heart be the more peculiar seat of the affections , and Love the chief of the affections , the aim thereof must be good ; and what that good is , our Reason , under God , will certainly best direct us . For Reason as in a Watch-tower beholding as well absent as present good , and the affections only beholding the present ; it is Reason only that must reclaim the imagination , and bring it in subjection to it self , and place the affections upon a right object there . And surely , Reason tells every man that has her , that , That from which the Soul it self had its primary being and existence , is the chief good , and ought to take up the chief room in our Soul. I , for my part , with my little reason , cannot find any such Engine , as will remove the whole World , unless it be the Love of God ; nor any place to fix this Engine in , more proper then the heart . If this Love do once possess the Citadel of our Soul , we are safe ; we all too truly find , that while we are cloathed with flesh , it will let in sometimes other more visible and sensible objects , which may make some mutiny in her , but still she has this Love as a safe and sure Captain , that will keep her from taking . Surely methinks if Reason be but consulted , this Love must be the predominant affection : Were it possible for us to give being to some Creatures , and to endue them with Reason too , should we not desert them for deserting us ? and for too close an union amongst themselves , and to other Creatures without respect to us ? And if God had never instilled into us by his Word , that he is a jealous God , who would punish for admittance of a Rival to his love , could we expect less ? And therefore ought not we in reason , as much as may be , to keep out all Rivals ? 'T is a strange fascination in us to confine all goodness ( which is the aim of Love ) within our own bowels , and sometimes the bowels of the Earth too . No wise man will think , neither can we justly own , the affections in us to be moved from any habitual or inherent goodness in our nature , or that we do thereby express any similitude or likeness to that Image , whose goodness is universally diffusive to all . Since our Love ( though it be owing to the whole Race of mankind , as we are made of one lump from one Eternal power ) is concentred in particulars : From which cause , as our Love does often thereby , upon our loss , convert into sorrow ; so should that sorrow , in reason , convert into shame . For to say ( I think ) the truth , we excessive mourners in this case , may be defined to be persons who have locked up our hearts from the love of God , and shut up our bowels from mankind in general , and confined them to work only within our own imaginary Sphere . And were we accosted with that rough speech of Ioab to David , i That we hereby declare , that we regard neither Princes nor Servants , but that the World may well perceive , that if our Absalom had lived , and an hundred else had died , it had pleased us well ; we could find no sufficient reply to justifie our selves , but must confess our own error . And now if our gourd be withered , shall we sit down in a sullen mood ? And if that perfect love , that should have held place in us , be dispossessed , shall not reason and understanding struggle for her ? Sure the most rational way of cure is , since we have given up our hearts to follow that which flies from us as a shadow , to leave the pursuit , and catch hold on something else if may be . Though our Children are gone , the World is yet full of various objects of delight : But that which makes all or any of them so , is God , and from that original , must they so glide into the heart ; and therefore we most of necessity reduce and bring back our wandring love to its proper state and original , for which 't was first implanted in us , and fix it upon that delightful object , and through that Mirrour , all things will have a more lovely aspect . Understanding , and the Love of God , are always so coupled and linked together , that the one cannot be , or subsist without the other : If a man love not his God and Creator , 't is for want of understanding ; and if a man has not a right understanding of his present and future well-being , it is alone because he wants that love . For that love will infallibly fix every mans thoughts upon a hearty endeavour to perform the whole will of God. Thus hath St. Iohn truly defined the love of God to be , a keeping of his Commandments ; k This is the love of God , if we keep his Commandments . And our l Saviour himself has made that the test and tryal of love : And both David and his Son Solomon , the wisest of men , have assured us in sundry positions , that understanding takes her possession of the Soul with it , and that through his Commandments it is , that we are wiser then our Teachers . And surely if there were not some defect in every man of these Graces , by the intetposition of Sin and Satan , he would , sooner or later , hear that gracious and effectual Eccho resound in his Soul , from the Spirit of all true love and comfort , m Let not your hearts be troubled . This is the only rational way I think of cure , Redire ad cor ; and to get that clean swept and garnished , that the Spirit of true love may enter in , and keep possession against all unruly passions , and I dare say , whoever tries it , will subscribe his probatum to it . SECT . IV. The Remedies which are ordinarily prescribed against Sorrow considered , with respect to their force and efficacy ; and how little Philosophy of it self can do towards the conquest of it . BUt as I said , let us not altogether reject every prescribed alleviating Medicine : Indeed there are many from our common undertaking comforters , and we are ready to catch at them like Reeds in a sinking condition . Although they are firm Truths , and such as have been used by the greatest Philosophers and Divines towards the cure ; yet barely and simply considered , all or either of them , have not the efficacy to bring a man to any safe or quiet Harbour . They may keep a man from drowning , but withall they may and do often leave him plunging in the deep , without the co-operation of some more Sovereign Medicines ; and are , some of them , fitter ingredients for a complicated disease , where murmuring and repining are joyned with it , than bare sorrow : which I bless God , I never was infected with , for I own his Judgments just , and am more apt to have St. Gregory's noise in my ears , Tu vero , bona tua , in vita tua , &c. than the contrary . But I mention them , as I thought on them , and leave them to others to make their best use of them , which are these following . 1. That death is a common thing , and a debt we all owe to Nature , and must shortly pay , and therefore it should not so much trouble us , to behold it in another . 2. That we cannot recall our Friends and Relations by our mourning , and therefore our sorrow is vain . 3. That they whom we love are at rest , and happy , which is rather cause of joy . 4. That 't is not our case alone , we are not single , but others daily suffer the like . As to the first , the thing is very obvious to the meanest capacity , and perhaps if we did in our serious thoughts oftner behold death , he might prove like Aesop's Lion to his Fox , not altogether so terrible ; but yet he will be a Lion still , and as Aristotle calls him , omnium terribilium terribilissimum : and further , if we did look upon him at hand , ready to seize us ; then , together with us , all worldly things would change their hue , and put on , as it were , another face . 'T is sure , that a Death passeth upon all men , ( but as St. Paul says ) because all men have sinned ; and from thence it is , that death hath such a sting . And 't is sin that has made sorrow and trouble attendants on death , as well as death on it , both for our selves and others : And therefore the contemplation of the primary cause of our sorrow , should rather take up our thoughts , as I have already said , than the secundary . For the thought of death certainly was never wholly absent from any man in his sorrows , nor ever cured any ; but the true sense of his own deserts have . As to the second , every man knows it as well as the other , neither was there ever any man yet , that had his reason left him , who thought to revive his Friend or Relation thereby , or to awake him with his shrieks and cries . It is every mans deepest corrosive , that there is no redemption from the Grave : And though in truth it be a vain thing , to persist in that which profiteth us nothing ; yet that vanity will not be driven away , by anothers barely telling us so , or our own thinking or knowing it so : The faculties of the Soul will not cease to work , though there is knowledge that the operation is oft-times in vain ; 't is in vain we know to fear death , but that knowledge will not cure a man of his fear . Certainly the wounds of the Spirit are sharper and more malignant , than those of the Body , and 't is the same reason must argue us into patience of both : But , let her set us upon the Rack , 't is in vain to cry out , it will profit us nothing ; we shall scarce hearken to her , and keep silence . This advice best comes when we begin to be weary of our mourning , and not before , and then only will this reason be hearkned unto . In the mean time , let us consider , if we can , All things are vanity , which are the causes of our vexation of Spirit . As to the third , I look on it as a good Christian contemplation , and may in the declination of the disease , prove a pleasant Cordial , but in the state thereof , of little prevalence to a cure ; because it is a thing we never doubted of , but , upon the first departure of the Soul of him or her , who lived well , &c. think it received into Eternal bliss : And therefore if these thoughts had in them any present sanative virtue , they would rather keep us from sorrowing at all , since they possess us as soon as our sorrow , and are contemporary with our distemper . The wise Son of Syrach allows us a moderate sorrow , bids us b weep for the dead , but not over-much , because he is at rest : And St. Paul's advice or caution is , that we c sorrow not as others , which have no hope ; that is , with a desperate , faithless sorrow , as if they were eternally lost , and that Christ should not raise them up at the last day . But surely no man will charitably deny , but that a strong Faith , and a deep worldly sorrow , may sometimes possibly subsist together , and that there may be spe dolentes , as well as spe gaudentes : For I cannot so discard my own charity , as not to think some very good men have gone sorrowing to their Graves , and yet have rejoyced too , in the hopes d that God will bring with him , those that sleep , and they shall meet together . But for our present pensive thoughts and mourning , 't is sure they arise not only for want of this belief , or from any supposed detriment happened , or like to happen to our Relation or Friend , ( whom we once enjoyed , and now are deprived of ) but to our selves from our present loss . For 't is most certain with every man , that whenever any object has stollen into , and possessed his heart , and taken root there , if the same be eradicated and snatched away , ( though he suppose it planted in a more pleasant Soil ) there will immediately spring up in the room thereof ; grief and sorrow ; and the e greater and deeper root the one had taken , the more stubborn and fixed will be the other . And therefore I think the Poets advice , by way of caution and prevention , ( if we could but warily observe it ) more of weight , than these thoughts have at present by way of cure , viz. f That we take great and diligent care , that these worldly objects of joy and delight , do not creep in , and too strongly possess our hearts , lest if they should be cast out against our wills , there enter in and spring up that bitter root of sorrow , which will make our last thoughts more heavy , than our first were lightsom . Sorrow is a wound that is made , by the separation of the thing beloved , from the lover ; and though it be but temporary , and that we believe with some , that we shall again at the last be united together , with the knowledge of each other , where we shall sing Hallelujahs together , and all tears shall be wiped from our eyes ; yet in the mean while , our hearts may be troubled , and sorrowful even unto death . And since we have lost our present comfort , the wound will not be healed , but by sending another and better comforter . We may still mourn for want of the enjoyment ; our affections never be absolutely reclaimed , by believing the former subject of their Love is happy ; nor like mourning Widows , forget the old , but by finding a new subject of delight and complacency . Therefore let us , as well as hope in future , presently recall them , and endeavour , as I said , to fix them on some more stable object , than they placed themselves on before . Tell them , there is nothing truly amiable but God , and him we may enjoy here in measure . And for the last of them , the thoughts thereof , as I have said , are more proper to prevent murmurs , than asswage sorrows : For though fellowship in adversity , be proverbially turned into , and administred for comfort ; yet really to a good mind , it has no such operation . If another man loses his only Child , as well as I ; I have thereby wherewith to stop my mouth from complaining of injustice , but in no case to rejoyce my heart , because I ought rather to rejoyce at anothers good , than his evil . And sure the true method of the cure of the mind , does in many things resemble the cure of the body . How far will it asswage my pain , to see another more grievously tormented with the Gout ? very little , I think ; unless as 't will enforce me to acknowledge God's mercy and goodness to me , that I suffer in a less degree . Nay if the beholding of another mans miseries , should be of effect to mitigate mine ; by the same consequence , the beholding anothers felicity ( which is as obvious to every man ) must increase mine , which naturally few men have found true . Many other prescriptions there are against sorrow , but since I look on the continual presentment to our thoughts of the thing we take delight in , and the rouling and chewing thereof in our mind , to be the chief Pillar or Basis which supports and upholds our sorrows , or the chief Spring which keeps them fresh and verdant ; I could not but think it worthy consideration , how far it may be good for any man to endeavour to recall his thoughts from his present subject of grief , by fixing them on , and pleasing them with , any other terrestrial object ; wherein my shallow Judgment has inclined me to think this : That no such diverted thoughts whatever , being properly efficient of a cure , but Anodynes and Stupefiers for a time , ( for then only can a man be said to be cured of his grief , when he can think on the cause with comfort , or at least without reluctancy of Spirit ) it is not good for any man in this case , to hunt after a divertisement , but rather suffer that to call on him , and find him out . I would advise any man in this case to embrace an old lawful vocation or imployment , but not seek out a new one for that end and purpose , nor by any means endeavour to charm his grief with the most innocent ( much less sinful ) recreation . For whatever it may be for cares in general , 't is a foolish thing to think , forthwith to drown sorrow in the River Lethe ; for though it be an heavy passion , yet none of the mind will get above it . We shall often find it rise , to verifie the Wise mans saying , that g even in laughter , the heart is sorrowful ; and it will cause us to conclude with him , that h Songs sung to an heavy heart , are like Vinegar poured upon Nitre , do rather sharpen and exasperate , than cure the disease . This way of laying sorrow to rest , is but to give it strength , to combate with us with greater force when it awaketh , as doubtless it may . But besides the incertainty and danger this way , we do not thereby at all answer God's designment in sending it : Did he ever yet punish any man , for no other end , than that he should forget his strokes and rejoyce ; and not rather that he should think on it , so far as to amend his faults or errors ? Can any man think there is an hand-writing on his walls , to the end that after his beholding it , he should forthwith avert his Eyes therefrom , and leave his House , and betake himself to the Fields or the Tavern ? If it be God that wounds us ( as we generally believe , permissively at least , as in Iob's case ) by his fiery Serpents , it must be he that must heal us ; which will not be , by flying from the sight of the Serpent , but i beholding it . If it be he that casts us down , it must be he that shall build us up . And whatever Iob's Friends might otherwise fail in , they gave him excellent sound counsel in this , k That if he returned to the Almighty , he should be built up ; but forgetfulness of his calls is not the means to return ; and the Prophet David has told us , that disregard is the ready way for us to lie buried in our ruines , and has shewed it as the very cause , l Because they regard not the works of the Lord , nor the operation of his hands , he shall destroy them , and not build them up . If we think wilful forgetfulness be the way of cure , it is but just God should forget us , and leave us unbuilt , or at least tortering and ready to fall again upon the least blast . For I dare say , by that way , and without him , there is danger that our hearts from melting , may become frozen , but never reduced to any calm or serene temper . For besides and above what the World affords sometimes , to wit , a transmutation of passions , ( that is , her objects may cause the mind to lay aside its sorrow for a time , and be wholly possess'd with another passion , which may be almost as troublesom , or is at best a light flashing joy ) we are capable of obtaining a conversion of passions , of having our sorrow ( as 't is expressed in m St. Iohn ) turned into joy : we may rejoyce in that very thing we sorrowed for , and our waters of Marah may become sweet and pleasant , by our drinking . Afflictions are sent to exercise Our Faith , by believing most assuredly God's promises of his deliverance from them ; Our Hope , by assuring our selves of the reward promised to them that suffer patiently ; and Our Charity , in suffering willingly for his sake , who loved us , and suffered for us . And shall this be performed by our endeavours to find out means to forget our sufferings ? But besides Theological virtues , there are Moral too , to be exercised thereby ; and even one of them is sufficient to awaken us , and rouze us up from this dull passion of sorrow . Let us consider a little , the worldly esteem of a noble undaunted Spirit , beyond a degenerous and poor one . Fortitude is that Heroick Moral virtue , which can never shew it self so illustrious as in Adversity . There are none of us , but would willingly be thought to have it inherent in us , and then is the proper time to shew it ; for it must be a tempestuous , not a calm Sea , which shews the excellency of a Pilot. Fortitude has already been owned to shew more of its reality in a passive , than an active dress , and oftner appears with the Shield , the Buckler , and the Helmet , than the Spear and the Sword. Let us think with Theophrastus , that the World is a great Theatre , and that each of us is often called forth upon the Stage , to fight with poverty , sorrow , sickness , death , and a number of other miseries , ( rather then with one another ) and besides our Brethren Spectators , God himself from above beholds every one , how he performs his part ; and that ( besides an hiss , or a plaudite here ) we must expect a Crown , or Prison hereafter : And then let us fight valiantly , and think , through him that will assist us , to master and subdue all adverse Fortune ; that is in two words , to contemn the World , and that is truly the definition of n Fortitude , or a great mind . We have great known Enemies to contend with here , the World , the Flesh , and the Devil ; and we have once vowed to fight against them all , and to continue Christs faithful Servants and Souldiers to our lives end . Indeed when we wrestle not only against Flesh and Bloud , but Principalities and Powers , we had need take unto us o the whole Armour of God , that we may be able to stand ; viz. p the Breast-plate of Love , and for an Helmet the hope of Salvation , &c. But shall one of these Enemies , the World , when there were more danger from her smiles , overcome us with her frowns ? If ever we think to obtain a Crown of Righteousness after the finishing of our course , we must like St. Paul , ( who often uses Military terms to encourage us ) q Fight a good fight , and let us by our very Fortitude master a puny sorrow . But if neither Honour nor Glory , nor the sight of God or man , will herein move us , but that we are ready to yield , and let our affections carry us away like Captives and Slaves , there is yet this reserve left us ; to become at last resolute from fear , and tell our selves , what Ioab told David , that if we do not a Arise from our sorrow , and speak comfortably again , it will be worse unto us then all the evil that befell us , even from our youth until now . And that worst evil , is death , if Satan be not deceived in our sense of humane evils , who says , b All that a man hath , will he give for his life . Immoderate sorrow will macerate these beloved Carcasses of ours ; and although , before pain makes us sensible of our follies , ( and it be generally too late ) we are apt to take some kind of pleasure in nourishing and feeding our diseases ; yet methinks , in this , where we have none of our senses to please , ( which is chiefly looked on in the World ) we might take the words of wise and experienced persons . David telleth us , c his eyes were consumed with grief , yea his soul and his belly ; and he tells us of those , who are d brought low through oppression , affliction and sorrow . St. Paul tells us , e Worldly sorrow worketh death . Solomon hath told us , that f by sorrow of the heart , the Spirit is broken ; and that a g broken Spirit drieth the bones ; and the wise Son of Syrach in plain terms , that h sorrow hath killed many , and that i of heaviness cometh death . For let every man assure himself , that if he cannot in some sort overcome and master this Tyrant by his own struggling , and God's gracious assistance , he is become such a Slave to his passion , that he is not to expect an enfranchisement from Time , but Death . I do agree with him who said , Nisi sanatus sit animus , quod sine Philosophia non potest , finem miseriarum nullum fore , quamobrem tradamus nos ei curandos , if Deo were placed in the room of Philosophia . For now at length I must conclude , that although Moral Philosophy may be sometimes admitted as an Handmaid and Attendant on Divinity , and 't was not for nought that St. Paul termed Religion k Our reasonable service ; yet we must take care we look upon the one in no other respect , than under the precepts and dictates of the other . I for my part am apt to think , and do indeed rest convinced , that no man ever yet cured these wounds of the Soul , by the bare strength of natural Reason and Argument , ( though even that be the immediate gift of a Divine power ) without some more special Light , or influence from above . For although many of the ancient Philosophers and Sages , who perhaps knew not God aright , have seemed from their profound knowledge and reason , to reduce their minds unto a most constant calm serene temper ; I rather think that tranquility of mind in them , was the gift of that God they rightly knew not , as a reward of their Moral virtues industriously acquired , than the native off-spring of their knowledge . I my self am a man like other men , and I have been ever sensible by intervals in my serious thoughts , of the vanity of this World ; and I may truly say , there is nothing in these Papers , but what at some time or other occurred to my thoughts before ; and in those thoughts I have , Goliah-like , contemned a pigmy sorrow : but find , as contemptible a thing as it may seem to the best humane reason , being sent from the Lord of Hosts , who alone is he that l wounds and heals , there can be no Armour of defence , proof against his Darts , but what is taken out of his own Arsenal . For if ( contrary to mans experience , which hath found , that m we are not sufficient of our selves , to think any thing as of our selves ) our wills were present with us , and those wills could command our cogitations , and our reason to attend them too ; we might however think what we would or could , and dig about , and water all our days this crabbed root of Nature , and never cause it to produce more , than an harsh , unpleasant , and not lasting fruit . n The fruits of the Spirit , of which Love and Joy are by the Apostle reckoned as the principal , come to us by gift and addition , not by culture or alteration Nay if we have learn'd that Lesson of content ( and by consequence have sometime joy and peace ) with St. Paul , it is so much the infusive document of a gracious Master , and so far from being acquired by our native understanding , that we daily want his reiterated Grace , to call on us to learn , and when we are heavy laden to come unto him for ease . If we have learn'd to tred the waters , and to walk upon a tempestuous Sea for some steps , we shall notwithstanding find cause with St. Peter to cry out , Lord , save me , or I perish ; which cry , is yet my cry . For I do declare unto the World , that I have not at any time found the recovery from a disease , to be a sufficient charm against its return . It will come again sometimes , and if it come , there will lie a necessity upon us , and we shall be forced for the cure to use over again the same sanative ingredients ; and the most approved Recipe in sorrow is , and ever will be that of St. Iames , o If any man be afflicted , let him pray , call on him , who works in us to think , to will , and to do , according to his good will and pleasure , and has said , he is near to all them that call upon him , yea that call upon him faithfully . 'T is he , from whom comfort springs , as light out of darkness , and 't is he from whom we must expect , as it were , a new creation , and beg he may say , Let there be light in us , and there will be light . And in his light , as the Psalmist says , there is life ; that is , a vigorous active state , able to dispell all the black clouds raised by Sin and Satan . He is the comforter , who must put true joy and gladness into our hearts by the merits of his Son , and the secret inspiration of his . Holy Spirit ; and they are p his comforts alone , which must refresh our Souls in the multitude of the sorrows we have in our hearts . St. Paul is pleased to stile him , q the God of all comfort , who comforteth us in all our tribulations , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our selves are comforted of God. And in one place he calls him , r the God of patience and consolation , with a kind of inference , that God ever crowns his Grace of patience , with his Blessing of consolation And he does declare God to be the sole proper and peculiar Fountain of comfort , in an instance of his gracious working upon himself ; s Nevertheless , says he , God that comforteth those that are cast down , comforted us by the coming of Titus . For , the coming of Titus out of Achaia into Macedonia at that time , cannot seem to have in it any natural energy to work so much upon St. Paul , for that coming appears to us a matter of no great consequence ; only St. Paul seems to shew us , that God so disposed his heart at that time , that that should work as a Cordial to him , which of it self barely had no such natural operation : Nay in one place God does , as it were , appropriate the issues of comfort to himself , by a reiteration , t I , even I am he that comforteth you . From the diversity of humours in our natural temper , has arose that Adage of , fortuitum est placere ; and from the same diversity we may inferr , ( and change the word ) à Domino est , placere : Because we daily see men affected and delighted not from any inherent quality in the subject , because to effect that , the thing per se must have somewhat of good in it , but properly and peculiarly nothing is good save God only ; and therefore to make a thing seem good and delightful to us , it must first have his stamp and impress upon it visible to us . And if the Psalmist ▪ s demand should be applied to outward goods , and one in that very notion should cry out , u who will shew us any good ? he will find no perfect solution , without the effect in the sequent verse , Lord lift thou up the light of thy countenance ; and then will Rod , and Staff , and Fire and Faggot , comfort us The light of whose countenance that we may all have in some measure , let us more especially pray to him , and give praise with the best member we have , ( David's own words ) and imitate somewhat that Divine Psalmist . I must acknowledge I ever found some comfort in my sorrows , by reading those Divine spiritual Soloquies of his , and do not think but that every other man may ; and that however they may upon the reading in prosperity , glide over his heart , in adversity they will fix and settle there . There is no pattern in them for stupidity , nor no sullen expression of , My punishment is greater then I am able to bear ; but this or the like , Then cried I unto the Lord , and he delivered me out of my distress . And to cry unto him in the very words of that compendious excellent Prayer , being the Collect appointed in our Church-Liturgy for the fourth Sunday after Easter , ( for I cannot find a better ) may be no unfit conclusion : Almighty God , who alone canst order the unruly wills and affections of sinful men ; grant unto us thy people , that we may love the thing which thou commandest , and desire that which thou dost promise , that so amongst the sundry and manifold changes of the World , our hearts may surely there be fixed , where true joys are to be found , through Iesus Christ our Lord. Amen . To which may not improperly be added , that for the sixth Sunday after Trinity : O God! who hast prepared for them that love thee , such good things as pass mans understanding ; pour into our hearts such love towards thee , that we loving thee above all things , may obtain thy promises , which exceed all that we can desire , through Iesus Christ our Lord. Amen . Amen . These following Ejaculations were used , in the state of the disease . O Lord , thy hands have made me , and fashioned me ; thou art he that broughtest me out of my mothers womb , and hast shewed thy strength in my weakness . Many and grievous have been my infirmities since my youth up , and yet walk I in the Land of the living : I have been more infirm than my Brethren , which are gone before me , yet hast thou granted me length of days . I have provoked thee more than they , yet hast thou spared me out of the abundance of thy mercy . Thou hast , to the wonder of others , spared me ; whose thoughts have been , when shall he die , and his name perish ? Thou hast taken away more righteous than my self , and placed me in their rooms , to take my pastime like Leviathan in this World. But I have not rightly considered thy doings , nor to what end thou hast done these things . For thou hast enlightned me with knowledge , and hast left me no covering for my faults ; wherefore I am ashamed , and confounded at my own follies . Notwithstanding this thy gift and loving kindness towards me , I have gone astray , and provoked thee more than my Fathers have done ; wherefore I am become sore oppressed , and grieved from thy heavy displeasure . I have placed my affections on transitory things , which though lighter than vanity , have weighed thee down in the ballance of my Soul. And notwithstanding my follies and transgressions , I have said in my heart , What evil happeneth unto me ? Not remembring that though thou art a God of patience and long-suffering , yet thou wilt not leave sin unpunished . Wherefore thou sentest out thine arrows of warning , and destroyedst my first-born ; yet I considered not , it was thy doing . Thrice didst thou repeat thy summoning Judgments after , in the same manner ; and though I was sore troubled , yet returned I not with my whole heart to thee . But was ready and willing to impute the cause to my own natural infirmities , rather than my acquired sins , still forgetting that death came by sin . Notwithstanding thou of thy goodness , and tender compassion towards me in this World , didst leave me two Infants , as a comfort , and as a pledge not to abuse thy grace . But I sinned yet more , and rejoyced in the gift , more than in thee the giver . I set my affections on things below , and not on things above ; and rather sought and endeavour'd the planting of my Name here , than in the Book of Life . Therefore hast thou destroyed my vain hopes by a sudden blast , when I least expected it . She was flourishing like a Flower of the Field , and thy sudden blast went over her , so as the place thereof knew her no more . In the morning was she fresh and flourishing , and in the evening cut down and withered . O Lord ! it was thy immediate hand that did it , enforced to strike from my daily continued provocations . Neither can any that knows that thou art both just and merciful to all the works of thy Creation , impute it to any ordinary natural cause . O that my sins should be as the murtherers of my production , whilst thou sparest the offender himself ! But here again hast thou shewed thy mercy and loving kindness , in taking them to bliss , rather than casting me into utter darkness . Thou hast shewed thy mercy to the most loathsom and vilest of thy Creatures , who is not only stench and rottenness , but an infectious sore . I am become a gazing-stock , and the talk of all them that know me , and live round about me . They may say , or at least be ready to think within themselves , These things are fallen on him for his transgressions , and thou punishest him in justice , whilst they do not remember that thou art merciful . But , O Lord , let not the evil wishes of the envious , who behold my prosperity in other things , prevail against me , but pardon their offences , and shew them that I , and mine are under thy protection . And out of the multitude of my sins and ttansgressions , shew me which of them have more especially provoked thee to make me fruitless , that I may more especially abhor them , turning from every evil way . Had I taken so much delight , and joy and comfort in thy Word , as in a frail Babe of flesh , surely thou hadst not bereaved me thereof . Had I honour'd my Father in the flesh , I might have had joy in my own Children , but now it is far from me . Have I endeavoured to heap up Riches , and knew not who should enjoy them ? Have I considered the vanity thereof , and yet neglected to do good , and distribute ? wherewith thou wouldst have been well pleased , and art thou therefore angry with me , and leavest me desolate ? Many , O Lord , have been the devices of my heart , although I well knew thy counsel only would stand . I have seen and read the destruction of other Families , how their name has perished ; how thou pullest down one , and raisest up another , and yet my heart has rather inclined to the World , than to thee , my God and advancer . But grant , O Lord , that neither the cares of this World , nor the deceitfulness of Riches , may choak any good Seed of well-doing , either sowed or sprung up in my heart . Thou hast commanded us not to set our hearts upon them ; O shew me thy ways , and incline my heart unto thee , and not unto covetousness ! And if I must part with all to follow thee , give me an heart to do it . I trust thou hast not increased my outward accessions , to suffer me to be deceived therewithall ; or given me Riches , because thou sawest I should not have been innocently poor . I confess , O Lord , they are Briars and Thorns yet growing , and ready to choak every good Plant , but do thou raise in me from thence a plentiful Harvest of good works . Make me a faithful Steward of what thou hast committed to my charge , or else leave me naked as I came into the World. For thou knowest I have ever acknowledged what I enjoy to be from thy gift , and never sacrificed to my own Nets . Thou hast given me what I never asked , and bereaved me of what I most desired ; but who is able to comprehend the methods of thy Judgments ? Surely there is something to which our affections ought to tend , in which the desire of man can have no excess . Is there nothing to be found amiable , but what is corruptible ? shall charity abide when all things cease , and for the present know not where to fix it self ? Shall we at best behold the chequered and bright Clouds raised from the Earth , and forget the Sun which gives them brightness , and cause him at present to withdraw his beams , and leave us in obscure darkness ? Shall he that gives us all things withdraw himself , for want of our beholding him in that notion ? when we cannot do that , but by his immediate gift too . When thou , O Lord , dartest forth the light of thy countenance , those little Rays we are capable to behold through the Vail of this flesh , make all things amiable ; and particulars only seem so from a false light of our own imaginary creation . He who endeavours to behold thee as thou art , or further than thou hast been pleased to shew thy self , deservedly becomes blind , and perishes by his too near approaches . We cannot behold thy light but by reflexion , only let us see so much as that we may admire and love thee . The invisible things of thee , are understood only by the things that are made ; and thou art seen only by the beauty and greatness of thy Creatures , or thy immediate free gift . O shew me the light of thy countenance in some measure , stablish me again by thy free Spirit , and send some Balm into that Soul , which thou hast wounded ! I know the Creator of all things cannot altogether shut up his mercy and loving kindness from his Creatures in displeasure : I am as much the work of thy hands , as the greatest Monarch . Thy ways and methods , and thy decrees , O Lord , are hidden , but wilt thou refuse a present desire of return ? Shall I think of being forgot , when I can say , Lord remember me and all my troubles ? O let me not be forgot in the Land of the living ! If I have loved too much , divert the current of that affection , and let it return like a River to the Ocean of Love , thy self . Turn , O Lord , my affections as the Rivers in the South , then shall I have hopes , though I sow in tears , to reap in joy ! Let me only desire thee , rejoyce in thee , fear thee , and sorrow only for thy absence , if but a moment . Thou who assumedst flesh , knowest how frail and weak our nature is ; thou hast said , the spirit indeed is willing , but the flesh is weak . Thy Servant Paul by thee hath said , There is a Law of the flesh warring against the Law of the mind ; and that in him that is in his flesh , there dwelt no good thing . Thou art the only Physician of the Soul and Body ; thou canst enliven my Spirit towards thee ; thou canst mortifie my lust ; thou canst allay all the unruly passions of the mind , inflamed from the humours of the body , and actuated by Satan . O make me a clean heart , and renew a right Spirit within me ! a Spirit of meekness , working by true love and charity , and in all things a contented Spirit . Let all my inherent passions move only towards the good of community , and thy glory . Thou hast made all things chiefly for thy glory and praise ; and cannot I look upon the praising and magnifying thee , a sufficient and satisfactory end of my peculiar being , without either Children , Riches or Honour ? Thou hast given me understanding , which is the greater gift , shall that be for nought ? or that my condemnation should be the greater ? can he that goes down to the pit praise thee ? But I will praise thy name ; O let me live , and declare thy merciful loving kindness to my Brethren ! Let me after death praise thee with thy glorious Saints and Angels ! for to that end didst thou make man of nought . Though thou slay me , yet will I trust in thee : Let me lay so fast hold on thy mercy , that no terrours whatsoever loose me therefrom . Rather in this World wound and afflict me , but be thou merciful unto me , and deliver me at the hour of death , and in the day of Judgment . Prepare me , O Lord , for greater Judgments ; and if thou hast decreed to bereave me of all Worldly comforts , yet be thou my comforter . And if thou seest it good to punish me , let me only be as it were a Sacrifice for my Family , and let them praise thee in the Land of the living . But if herein I know not what I ask , grant only what thou knowest good for me ; whose care and love never forsook them , who did not first forsake thee . Thy will , O Lord , be done ; thy will be done , yet thou canst draw me to thee by the cords of Love , and spare the remnant which is left . Out of the remnant which is left raise up a branch unto thy self , that may be an example of piety and virtue unto others . One who may fear thy Name , and think it a Kingdom to govern himself , and rule his passions : One that may look on all Graces and Moral Virtues , as the greatest Riches and Treasure , so as he may flourish likewise here on Earth . O accept of the perfect obedience of thine own Son , who suffered for me and mine , in the room of my disobedience ! It was not for my Childrens sins , I know , O Lord , thou so soon reassumedst those Spirits of thy giving , to leave the filth and rottenness of the flesh proceeding from me . They were indeed conceived and born in sin , but received a new generation by thy gracious washing in Baptism . Thou wilt raise them up again at the last , glorious Bodies ; and shall that Body from which thou causedst them to proceed , go into the bottomless pit ? I have declared thy wisdom , and mercy , and providence to my Brethren ; O grant ▪ that while I preach to others , I my self may not become a cast-away ! Grant me true wisdom , being a pure influence from thee , and a brightness of thy everlasting Light. The fear of thee is the beginning of wisdom , and that fear is , to depart from evil : O grant that I may depart from every evil way ! It is wisdom to know what is pleasing to thee , it is wisdom to depend on thee , and in Christ are hidden all the treasures of wisdom . Grant , O Lord , that I may be wise unto salvation ; then shall I see the vanity of being troubled at all other things . Plant , O Lord , and water this root , and I will not fear , but that all other necessary goods will spring forth as the natural branches . Grant me such sincere repentance , and perfect hatred of all Vice , that thou mayst be at peace with me ; then shall I not fear , what man or Devil can do unto me . Let my ways so please thee , that mine Enemies may be at peace with me : let me so live henceforth , as that if any speak evil of me , they may not be believed , but at last be ashamed . Let me provoke thee no more , so that I and mine may be safe under the shadow of thy wings . Thou art my shield and my buckler , and the lifter up of my head : Thou art that chiefest good , which the wisest have so much puzzled themselves to find ; and the beams thereof here , are rest and trust in thee . The light of thy countenance here , will bring more true joy and gladness to the heart , than a multitude of Children , or the abundant flowing of Riches and Honour . Thou art the center of felicity , and the nearer any one draws to thee , he shall find the gleams of happiness . I will flee unto thee with praises : Praise the Lord , O my Soul , and all that is within me , praise his holy Name : while I have a being , will I praise the Lord. Praise thou the Lord , O my Soul , praise the Lord. Amen . A Treatise De ANIMA : Containing several DISCOURSES OF THE Nature , the Powers and Operations of the SOUL of MAN. The Preface . HAving received my Being , Creation , and Form like other men , a lump of corruptible putrid Clay , yet curiously and wonderfully framed , and more wonderfully actuated by a reasonable Soul , from whence I become enabled in some measure to consider and behold my self ; from that intuition there has often arose within me some limited desire , ( that is , so far as it should please my God and Creator to illuminate me therein ) in listening after the direction of the ancient Oracle , to learn that Lesson of his , and above all things else to a Know my self . The knowledge of the Soul ( if it might be known ) and its strange manner of operation , has been that kind of worldly knowledge , which by fits ( as it were ) I have most of all aspired after ; and my Soul seemed to will now and then to behold it self : but being in conjunction with a Body , it has in me ( as in others ) run wandring abroad to fulfil the lusts thereof ; spent the greatest part of its time of residence here , in the supporting , adorning and beautifying that its case and habitation ; willing too , from its ashes and cyndars , there should arise another Bird of the same kind , and in the mean time neglected to consider , how well it was prepared for its own flight . This outward prospect , as I say , had drawn aside and imployed my cogitations upon the pleasures of the World , and the deceitful Riches , Pomps and other Vanities thereof ; towards the obtaining and enjoying of which , I could not but adjudge the too narrow search into ones self , and beholding ones own composure , rather obstructive than conducing . But now again of late ( and when indeed it may seem too late ) in my elder years , having had some more disquietness of mind than ordinary from the loss of my Children , for whom it may be my thoughts had too far straggled before ; I began again to reassume my pristine desire , with somewhat more earnestness than formerly ; and my mind , somewhat again re-settled and calmed , became more industriously inquisitive into her own defects , and more willing to search out the causes of her perturbations , and to apply the best remedies she could towards the allaying and quieting the same . Thus once again moved with this desire , in my procedure to its execution , this consideration offer'd it self to my thoughts ; whether now at the last I should spend some time in finding out , and perusing Authors who before had wrote any learned Tractates de Animâ , or the like , to instruct and guide me , ( which hitherto I was altogether ignorant of , and had ever neglected , by reason of my pecuniary study , though little profitable to me ) or spin , or weave out like a Spider , the materials of my own weak Brain , and take some view of my Soul by the strength of its own intellect , without the help of any Perspective : And after some little demurr , and some doubt of splitting my own Barque against other mens , or rather fear of being lost in a Labyrinth or Maze of other mens framing , I neglected the first , and resolved on the latter ; and to try how far my Soul could shew her self unto her self , as from her own Idea , and find the ready way to amend and rectifie her self . In this undertaking I cannot but foresee and except very various and different censures , from the variety of mens inclinations and opinions in their Souls ; but I am not now so unacquainted with my own , as to foresee them with any trouble of mind , or without charity ; no , not if the b censure given on St. Paul ( without the c cause added ) were one . If any man deceive his own expectation , in looking for somewhat that is new , it is he that goes about to confute Solomon's Aphorism , and not I. Inded I began it not , nor intended it , to imploy or please the curiosity of wise men , but to satisfie a Fool , ( I mean my self ) who could not rest well contented , till he saw some cause of his vagrancies and infirmities set down together in writing , which his memory and intellect could not so well retain , but catch at a little by turns and fits . I have done it , I say , to gratifie my self , make me legible to my self at any time , and that in the plainest and easiest dress I could , for such a subject ; for he who thinks to put himself into an artificial Garb , may be sooner admired than known , and with the same device at once deceive himself and others . I am enforced to use some Metaphors , and to resemble the Soul to various things , because I well know not to say what it is ; for if any man shall ask me yet what I think of the Soul , I can give him no other answer than what Symonides did Hiero upon his question , What he thought of God , and that was , The more he thought on it , the more difficult he found it to be known . What this wandring Soul of man is , or whereto it may be likned , cannot be expressed otherwise than from it self , and then it is very apt to express it self in such terms , as it is most familiarly acquainted with ; so as if Tully's Musician thought the Soul to be an Harmony , or a Mathematician think it to be made up of Numbers ; why may not I think the Soul to be a Law , and its faculties Bandyings in several Courts , and Reason to be the Chancellor , which holds a Court of Equity and Conscience , whereto all others ought to submit : and herein I should not altogether vary from St. Paul , who terms the contracombatant faculties of his Soul , d A Law in his members , warring against the Law of his mind . Indeed the Soul of man is from its several faculties in perpetual warfare , and therefore I hope I shall not be blamed in my ensuing discourse , to compare it to an Army with Banners , which may be no less proper than any of the other . In the mean while , and for the present , I hope I may here take the liberty to compare it to , and think it a fruitful piece of Inclosure , while it remains here on Earth , best dressed and manured by it self , and most fructiferous from it self , where Native Seeds thrive and flourish better than Foreign : And therefore I think it becomes every man to be a good Husband at home , not be like some Travellers , who know most Countries better than their own , but first search into the nature of his own Soil , as the most ready way and means to discover others . There is something like a Tree of Knowledge in every man , and therefore it were best , according to my thoughts , to let it have some good rooting first , and that the strings thereof may extend and spread themselves to every Angle , before a man think of transplanting any part thereof to another Soil ; for we are too willingly apt and prone , either to have that Tree of so large a dimension and circumference in its Branches , that it should drop its Fruits , and influence rather upon any Foreign Soil , than it self ; or else we would have it raised to that excessive height , that it is in great danger of blasting . We usually think to improve our intellect very preposterously , we grasp at Heaven , and think to comprehend our Maker , and all his secret and unfathomable decrees , by our Reason , ( whose goodness and mercy it is at last , if we can apprehend any thing of him by Faith ) and so while we would know him , forget our selves , and while we forget our selves , become quite uncapable of knowing him . Therefore first let us muster up all our intellectual powers , seriously view their abilities , find how little power we have over them , see how weak they are , consider they are precarious and lent us ; and then perhaps we shall at last perceive and know , He is , what we are not , nor capable to comprehend , nor conceive his ways , and begin to pray for a second Emitte Spiritum , of Sanctification , to follow that of his Creation . Let us first , I say , take care of the root , look within , see that that canker not or consume , dig about and dress it : For though it be requisite our knowledge extend further than our selves , yet there I think it ought to begin ; there we should first plant and water , and expect the increase . I am somewhat convinced , that had we no other light than that of Reason ( the Lieutenant , if not the Captain and Conduct of our first created Souls ) first imprinted in our Nature , to guide us in this Vale of misery , we could not justly complain of a total insufficiency : And I am convinced further , that we have in some sort and degree , ability to blow up this covered spark to some light and flame , and by its help to make a fair progress on our way ; and therefore that it is expedient , if not necessary , that every man try how far this light will direct him ; or if he make not use of it as a light , make use of it as a Staff , to feel out his way , put some stress upon it , and when he feels it weak and bend , then cry out for other help and assistance ; but by no means lay his whole weight on it , lest it break under him , and wound him with its Splinters . I am afraid it is too common an error amongst us , wholly to reject the Lawyers maxim , which suffers or allows no man to disable himself ; and when we are bid to work out our Salvation with fear and trembling , expect it should be done with a bare contemplative Faith of ours , without any other co-operation at all ; that we abolish and smother all Law written in our hearts , and expect Grace should be sent us as a hoodwink to Reason ; as if that must necessarily obstruct Reason from seeing any thing her self , which in truth is only to enlighten her anew , and in that part only wherein she remains defective . For though for want of such Grace , the old Philosophers might be said not to see aright , or so clearly as they might , and so fail in the main ; yet if , like some of us , they had trusted only to a supernatural Light , they might have failed in the mean , as well as the end : whereas the best of us might wish to tread in the same steps with them in Moral Virtues , whatever they met with at their Journeys end . I think we are apt and in danger to destroy our Souls by an extreme hot , or an extreme cold Poison , absolute power , or absolute impotence ; whereas if we beheld our power and our impotence at one view , and joyned the exercise of our past gift , with the invocation of new , we might make of them both together a Sovereign e Cordial . Indeed though I do look upon it as impossible , that we should be perfectly restored again to the first image of the Father , but by him only , who is the Eternal image of the Father ; yet I think it very necessary to observe the character of his forerunner and Harbinger St. Iohn , to f prepare the way of the Lord , make his paths straight ; to see every valley be filled , and every mountain be brought low , &c. that we descend down into our Souls , be somewhat acquainted with them , and observe what rubs and lets there are , what blemishes and bruises by our first Fall , that he who is the Physician of Souls , may be prayed to come in and heal them . The nature and original of the Soul , its faculties and operations , its power and strength , or weakness , is the sight I have desired to behold ; it is the Jewel which I have held fit to be solely trusted with none but my self , and its proper Physician ; ( as fot rhe Caskonet or Carkass , I am very willing to leave it to the common Physician , without great care or thoughts of knowing its composure or disposition ; ) I am willing to see its defects , and have it healed , and yet while I am a going about that , I do not think my self capable of dissecting it , so as to lay every part of it open to my own or others view , or to find out every winding , turn , or motion of it . I believe it to have originally so much of the image of its Maker , that we shall confess upon search , it is inscrutable ; and now since its defection , is become such an obliterate and blurred Copy of that image , that 't is scarce in part legible : But yet withall , it hath such marks of a Divine work still remaining in it , as it is able in some measure to behold its own defects . And I bless God mine is not so far in love with the first transgression , as to repeat it over again , or desire to know any thing further than may tend to God's glory , and its own and others good and well-being ; and therefore what I aim at , or desire to see or know , is with all humility and submission , and acknowledgment of my wants and needs of supply . Yet if in the disquisition and search , after my plain way and manner , I shall prove any whit profitable , or helpful to any other hereafter to know , and thereby somewhat better to govern himself , that God may be glorified thereby , I shall not think I have herein exercised my little Talent altogether vainly and amiss . I have in my search into this curious and admirable work of the Divine power , ( the Soul of man ) endeavoured to move by the light of Truth ; a thing of which the Soul by and from the Divine goodness , now and then receives some glimmering light , or lively glance only , even in the very inferiour works of Nature , and things of a lower Orb than it self : How much more Divine is that light , which ariseth upon the search into her self ! If I have failed of this light , or strayed from the truth , I most humbly beseech that God of truth , and Fountain of light , which lightneth every one who cometh into the world , to shine more graciously upon some other , who may hereafter correct and amend my simple-meaning errors . It is certainly the chiefest honour , and highest dignity ( if not the greatest happiness ) Humane Nature is capable of here in this Vale below , to have the Soul so far enlightned , as to become the Mirrour , or Conduit , or Conveyer of God's truth to others . And if men were able to discern her aright , Truth would be readily embraced by all , in any dress whatsoever , nay plain and naked , as she most often appears and presents her self . But there are so many false lights , and such a strange and various impression on , or representation of things , that neither he that gives , nor he that receives , can rest fully assured the Coin is pure , however it may pass , or become currant . I dare not in any case recommend my thoughts or opinion , as void of falshood and absurdity , or seeming contradiction ; yet this I presume to say , I have scraped together some such Materials , as rightly placed and taken , or a little better marshalled or beautified , by some wise , sober and judicious person , might open a way in some measure to let in the light of God's truth into the Soul of men . And to such a person I recommend and dedicate these my Papers , ( without borrowing for a Patronage any Great man's name , or daring to affix my own ) as a ground-work for him to build on ; and I should rejoyce to rest assured any one would undertake or undergo that labour . I have but this ( I think reasonable ) request , to any man about to quarrel with these Papers , That he take some consideration , and bethink himself , whether he may not wrong or prejudice his own Soul : Because I will affirm nothing in them , as a matter of truth , with so much confidence and assurance , as this one thing here , that is , if he desire tranquility and peace of mind , ( the greatest worldly blessing imaginable , and the thing I seek after ) he shall never so readily attain it , by any narrow search into the errors and extravagancies of my Soul for disputation sake , as by passiug them with pity and commiseration for God's sake , who best knows whereof we are both made ▪ remembreth our frame , and how subject we are to mistakes . And I hope that no man will before-hand , from the Spirit of pride and contradiction , raise up a Tower or Fortress for his own intellect , from thence to summon all others to vail and come in ; but let mine ( or other such like ) pass as a poor Merchant , that chiefly intends to see Countries , bring back somewhat it may be for its own support , and possibly too for the support of some others , of a like or little inferiour capacity ; though its Wares have no such flourish or signature on them , as may make them vendible , or prized by the Merchants of this Age. PART I. SECT . I. How far the Soul of man is similar with that of Brutes . I Think it may appear somewhat plain and obvious to the meanest capacity , that the Soul of man is endowed with three distinct prime or principal faculties , whereby it appears to work ; and those are , 1 st ▪ the Affections , 2 ly . the Will , and 3 ly . the Intellect or Understanding : which last is more commonly reduced to , and made to terminate in these three faculties , 1. Imagination , 2. Memory , 3. Reason . For to say more , or make any further enumeration at present , were to fall upon my second limited subject , which I intend to handle more particularly in its proper place , and might perhaps confound my self and others with strange notions in the beginning , which I intend not . All these distinct faculties or operations , we cannot well deny to be inherent and discernible in the wiser ( if I may so say ) sort of Brutes : The two first , viz. Affections and Will , I suppose every man will grant to be apparent in the less seeming intelligent Animals , and therefore I 'le not trouble my self to demonstrate after what manner they love , and fear , or the like , nor dispute about their voluntary motions , nor whence that voluntary motion may proceed , whether from sense or passion , or sometimes intellect . For though I believe there is not a Sparrow that lighteth upon the House-top , without a Divine providence , yet I think it had a will to light on the House-top , as well as I to write , and could not be said to have an involuntary motion , like an Arrow shot thither out of a Bow , for in all involuntary motion , there is requisite a second discernible working cause , as well as a first cause . But my enquiry concerning them , shall be only in those three faculties referred to the intellect viz. Imagination , Memory , and Reason ; none of which , I know well how to deny to be in several kinds of creatures , in some sort , beside man. And first for Imagination , which is the representation of some image , or apparence in the Soul , not at present introduced by sight , &c. and therefore may as well be sleeping as waking : Though otherwise there appear no ground to us of their imagination , ( which is internal ) yet such an effect there is often seen in them , as cannot proceed from any other cause , but some internal image of an outward object : And this is discernible in sleeping Hounds and Spaniels , whose bodies from thence are moved and agitated , with such kind of motion and accompanied noise , as if they were in pursuit and quest of their imagined prey or game . For Memory , he who denies its being in the Soul of Beast , either believes not , or has forgot the story of Darius his Horse ; or has not seen or observed the common course of Dogs , and other creatures , in hiding and covering their acquired food , and upon occasion going as readily or dexterously , as I may say , to the place , as any man could ; or has not been himself a common Master or Rider of Horses , some of which in a maze of ways and turnings , shall with the liberty of his Rein , bring his Master to his accustomed home ; and indeed it 's strange to see divers creatures brought from their usual and accustomed place of residence , after some time of stay by reason of some let and hindrance , to return again many miles to their old abode ; which they could never so readily do , nor could be effected , as I suppose , without the aid and help of what we call Memory . Our chief enquiry will be , whether we shall in any case allow them Reason , which we have already so appropriated to our selves , that we have differenced our Nature and Being from theirs in that only notion . Toward the resolution of which , we must enquire and define what Reason is ; now if Reason be only a conception by speech , whereby we are able to explicate our minds and thoughts , as some would have it , we may well deny it to all creatures but our selves : but if it be a discerning faculty of the Soul , by which we judge with any election or choice , what is or may be good or hurtful to it , or to the body ; what is good , and what is evil ; what to embrace , or avoid , we cannot deny it , in some measure , to be in meer Animals . Whatever distinction is made between Instinct and Intellect , when the word Reason is taken away from them , and the word Fancy allowed to supply the place , I do not think it amiss to admire God in them ; and though the best of their faculties quite differ in the extract from ours , yet they are the work of the same God in a different manner ; and wonderful it is , to see such faculties , as we must needs allow them by some title or other , to proceed from a corporeal substance , only attenuated and rarified ( as I shall say anon ) and so similar to ours . They were created with us , for our use and service , and all for God's glory ; and if we made a right use of our own rational faculty , we should neither sometimes vilifie them as we do , nor at other times extoll and enlarge their faculties beyond their due limits and bounds , seeming rather desirous of having our own understanding admired among our selves , by amplification of theirs , than making any true state of our different cases , thereby shewing our invention rather than our knowledge . This we cannot but truly acknowledge , that they ( having had no such lapse or fall as we ) work more wisely , regularly and orderly , in reference to the end they were created , than we ; and whoever shall duly look into their manner of working , and more narrowly observe what kind of cunning , or stratagem some of them use either in acquiring their food , or else preserving or saving themselves from dangers , must needs afford them the attribute of Reason , or somewhat tantamount to it . What subtle ways do some of them use towards the obtaining their desired prey ? what intrigues and fetches ( to let pass ordinary stories ) may a man see in a poor imprisoned Fox , how he will sometimes counterfeit himself dormant , till a prey be within his reach ? what ways have many Fowls to uncase a poor Shell-fish ? I my self have seen a Crow , not able to swallow a large Acorn , nor break it with her Bill , leave the Pasture Fields where she first found it , and mounting with it a considerable height , let it fall in a Stony ground , as if the very place were chosen out of Reason , and repeat that action near twenty times , and till I have disturbed her in it . I have credibly heard , ( and once saw it at a Chalk-pit ) that a Hare in a course , has taken directly to a precipice , and upon a sudden stopping at the edge thereof , has cast down head-long her pursuing Dogs , and that this poor creature has repeated this action again at other times : And what origine of this cunning or sagacity can I give , but something like Reason ; it being a distinct act , and not deducible from the common natural instinct of that creature , whose every days and nights work for the preservation of her self ( visible in a Snow ) seems so prudent , that it would puzzle the wisest of us to find out or contrive so safe ways of artifice . Well , if we cannot afford them Reason , let us not take from them those attributes the Scripture has allowed them , of subtilty and wisdom , which in our selves we esteem but as the effects and fruits of Reason . The Serpent in the beginning was said to be more subtle than any Beast of the Field ; and our Saviour has admonish'd us , to assume the Serpent's wisdom , with the Dove's innocency . The Ant is an exceeding wise creature , says a Agur , and to her Solomon sends his b sluggard to School ; and some Philosophers have termed that creature ( amongst others ) Political . And we are told in other places of Scripture of the Ox , and the Ass , and the Crane , and the Turtle , and the Swallow , by way of exprobation , as if those creatures did often exceed us in the foresight and knowledge of those things which tended towards their own preservation . And surely there is such a kind of forecast and wisdom in most , if not in all other creatures besides Man , that I cannot well tell how to appropriate the word Reason to Man alone ; unless we distinguish our selves in the very work of our creation , and allow our whole Soul to be a coelestial durable flame , and Reason to be a connative inherent light therein , given to guide and direct all the other faculties , towards the attainment of some ultimate end , or enjoyment of some future permanent bliss and happiness ; and not barely for the preservation of the visible Body , nor arising or springing merely from any passion of mind , by the bare inlet of sense . Such a Reason ( I may call it Right Reason ) as beholds things at a distance , and weighs future events , and distinguishes us from all other creatures , as Aesop has distinguish'd one of his Frogs from the other . That is , by our Reason we are capable to foresee a possibility of failure of all things here , and thereby prevent our falling into those gulfs ( for the satisfaction of our present lusts ) from whence we cannot after get out , which no other creature is . Indeed many other creatures besides our selves , from that natural instinct of self-preservation , ( common with us ) and fear of destruction , have had some short flashing light of ratiocination , ( if I may so call it ) and by that sudden flash ( quickly extinct ) elected or chosen the most likely place , for a present continuing preservation , and upon failure of water in the Brook , have got down into a Well ; but no creature , save Man , ever yet beheld events at a distance , and so weighed time and place , as before-hand to take care , upon failure of water in the Well , how to get out again , as Aesop makes his later Frog to do ; which thing indeed , is properly and peculiarly an act of Right Reason . SECT . II. Wherein the Soul of man exceeds that of Brutes , and its Immortality considered and maintained from Scripture . NOw at present to leave all other creatures acting according to their abilities , more regularly than our selves ; it would not be amiss here humbly to search into , and behold our own , and see how we act by a distinct and separate gift , with abilities beyond and exceeding the natural capacities of any other visible creature . In search of which , it will be needful that we have recourse to our original frame ; and because that is already set down to us ( according to my capacity ) beyond the invention , or just exception or correction of the most subtle opponent , I will search no furthet than the Books of Moses , and behold the Creation as he has described and delineated it ; wherein it is observable , that after the Creation of Heaven and Earth , and the separation of light from darkness , and the gathering together of the Waters , and the appearance of dry Land , when he speaks of the formation of living creatures , 't is not expressed as before , Let there be Light , and Let there be a Firmament , &c. but a Let the Earth bring forth the living creature after his kind , &c. plainly intimating , that in their composition there was no addition of new Matter or Spirit added , but only together with their Earthly visible Bodies , a product Soul of a corporeate substance , attenuated and rarefied , and so not capable of acting beyond its native original . But when he comes to the formation of Man , it 's said , b God created him in his own image , and c breathed into his nostrils the breath of life , and says the Text , Man became a living Soul. So as there seems to be from thence , not only a gradual , but a specifick difference , between the Soul of man , and that of all other creatures ; for that of other creatures , being immediately made out of the same Matter with the Body , is no other than a fluid bodily substance , the more lively , subtle and refined part of the Bloud , ( called Spirit ) quick in motion , and from the Arteries by the branches of the Carotides carried to the Brain , and from thence conveyed to the Nerves and Muscles , moves the whole frame and mass of the Body ; and receiving only certain weak impresses from the senses , and of short continuance , hindred and obstructed of its work and motion , vanishes into the soft air . But the Soul of man being breathed into him by God , and the main principle of his life being derived from that infusion , must be consequently of the like nature with that breath it proceeded from , and so be immaterial and immortal . And we shall find this difference further confirmed by the same Authority : For whereas Moses gives no other Life or Spirit different from the bloud to other creatures , but saith , d the bloud is their life , ( or Soul ) and their Soul in the bloud ; when he speaks of that of man , he calls it e the bloud of their lives , signifying by this variety of phrase , the difference of the thing , and that in man the bloud has rather its motion from the Soul , than the Soul its origine from the bloud . And in the ensuing verse , where he forbiddeth the shedding mans bloud , by a retaliative Law , he adds again the words used in the Creation , f For in the image of God made he man : So that the Souls of Brutes only appear , as the Tongues mentioned in the Acts , as it were of fire ; but that of Man , as a spark of that Eternal Light , real and durable , and as Solomon says , after g the dust returns to Earth as it was , the Spirit shall return to God that gave it . SECT . III. The Immortality of the Soul of man maintained and illustrated from its obstruction in its operation . NOw though this Earthly rarified Spirit of Brutes , may to sense often outshine the other , and several other creatures may outstrip some such particular men , as we call Naturals , in knowledge ; that diminishes nothing from , nor renders the Soul of man to be of a less noble extract than in truth it is , but that the one still remains Divine , and the other Natural : For although real Fire may by hid , and by reason of some obstruction , impediment or interposition , dart forth little or no light to the senses , and an ignis fatuus may shew it self , and appear more lucid and bright to them ; yet Fire is no less Fire when covered , and the nature and quality of them still remains different . The outward appearance does never infallibly demonstrate the inward excellency of things , and there may be a change of our common Proverb , and Gold found that glisters not . It seems to me rather some Argument of the immortality of mans Soul , that it sometimes remains so darkly , as it were , inclosed in some one particular trunk or carcass , without any the least symptom of its being there , more than outward heat and motion ; as well as that in some others , it shews forth its wonderful capacity , and faculties beyond that of all other creatures : For if it did arise naturally , or had its production from the flesh , or the more fluid substance of that flesh , the Bloud , as that of Beasts , there never could happen or be such a disparity , such a distance and disproportion in its effects , as now and then there appears . The faculties of the Souls of Beasts , wherein they are similar to those of Man , do not much exceed or outshine one another of the same species : For although one Horse may be more docible than another , more lively , quick , or better spirited ( as we term it ) than another ; yet there never was that , or any other kind of Brute , so brutish ( as I may say ) but had some knowledge of his Feeder , and like the Ox and the Ass ( none of the wisest Animals ) could know its Owner , and its Master's Crib ; none that would not shew some endeavour to nourish and preserve it self , be sensible of what was noxious and destructive to it self , careful to avoid Fire and Water , or the like , know its Young ( if Female ) and love and nourish them , and be somewhat useful in its kind to man , and other creatures ; as if the Souls of Beasts only dwelt in their native and proper Country , and were at liberty ; and ours were here Prisoners in Chains and Fetters , and sometimes in a Dungeon , waiting for their deliverance . I knew a man born in a Village near me , living to the age of twenty years , very heathful , of a good stature , of perfect outward lineaments and features , endowed with the senses of Hearing and Seeing , of a sage countenance , ( if at any time without motion ) and yet never , as I or others could discern , knowing any one person about him more than another , never making any signs for meat or drink , though greedily swallowing them when put to his mouth ; never could he be made sensible of the passage of his own ordure , or of Fire or Water , and yet might be kept at any time from the danger of those Elements , by the interposition of Stools , or a Line or Cord , and within that circumscribed Sphere would move all day ridiculously . Certainly if this inclosed Soul had its being from the Bloud , and not the Bloud its motion from it , ( whatever Physicians may alledge , and however they may guess at some obstructions or defect in some part of the Brain , and they can but guess at the one , more then I do at the other , for they can shew me nothing in a dissection ) it must in some degree equal that of Brutes , in outward appearance . But seeing there is such a disproportion in degree of knowledge , as well by comparing the most stupid Man with the most stupid Animal , as the wisest Man with the wisest Animal , and Man is found to exceed both ways ; that very excess on our parts , does more demonstrate the immediate work of God in our creation , and somewhat different from Natures ordinary course , ( which though his working too , usually produces the same effects in all individuals of the same species ) and might prove a Medicine to allay our fears on the one hand , and our spiritual pride on the other ; and shew what the Soul of man is capable of , and yet how obscure it may be here on Earth , till it shall please that Inspirer to receive it into Glory . I do not look on knowledge in the Soul of man as a bare remembrance , or that the mind of man is at present , and while in the Body , merely thereby let and hindred from the knowledge of all things ; yet some such notion may not seem to arise and be fixed now and then in our conceptions , altogether without the allowance of Reason : since as often as we attain to any intellectual knowledge of things , that is from causes whereof we were , or seemed before ignorant , ( and that either from the bare labour and search of our intellective faculty , or from others information through sense , with its attention ) it will seem to us rather a recovery from some disease , than any new being , or existence in the Soul ; rather a dissipation of some Cloud , than any new Light , and that we knew as much before , if we had but minded it , as we are wont to say . And besides the usual native weakness , or blindness in the Soul of man , ( which is a thing almost perpetually labouring and working in some men as it were for a cure ) if it recovers in some sort and measure , yet it 's afterward very incident to a relapse , and subject to an adventitious weakness or blindness , doth contract infirmities , and often lives long in the Body , blinded with a delirium , dotage or frenzy : whereas in all other creatures , their life terminates quickly after the beginning of any visible delirium in them , or decay of their native or natural homebred intellect , as I may call it . SECT . IV. The Immortality of the Soul of man illustrated from the manner of its acting in the inferiour faculties similar with Brutes . THe Soul of man does in many things shew its different Original and Extract from that of other creatures ; not only by its extent and contraction , but by its manner of working in those very faculties , wherein they are similar , and which are proper and necessary both for Man and Beast . For though Beasts see as we do , hear as we do , tast as we do , &c. and have the like passions of desire and joy , fear and sorrow , with their concomitants , yet their senses may be satisfied , and their passions circumscribed , within the same Elements from whence they have their Original . Ours alone seem to be Prisoners here ; and of us only it is , that Solomon has truly said , a The eye is not satisfied with seeing , nor the ear with hearing ; and then I cannot reasonably imagine , the Creator of the Universe so unkind in his special work of Man , as to make him with a desire inherent in him , so capacious , as never to be filled or satisfied ; and thereby allow a vacuum in the Soul of man , which we admit not to be in Nature ; but must acknowledge and conclude , that there is a possibility these very inferiour faculties of our Souls , may be allayed and comforted with hopes at present , and satiate hereafter with some fruition ; or else in their working , we were of all creatures most miserable . For I find no sufficient ground to think or believe , that Man is endowed with two Souls ; the one consisting of motion , sense , passions or affections , and natural ; the other rational , supernatural , and Divine : For though while annexed to a Body here , it shews its divers faculties , whereof in another World it may not make the same use , and some of the senses will need no imployment about such objects as they receive into them here ; yet so far forth as they can add any thing to our happiness hereafter , we may imploy them , and they are an essential part of this Divine , and never-dying Soul ; and that in some sence and manner we may tast and see how good and gracious our Lord and Maker is . We often term the inferiour faculties of the Soul brutish , sensual , and filthy , not that they merely arise from the flesh , but for the like reason as St. Paul calls Envy , and Pride , &c. b works of the flesh , ( which yet are inherent in wicked Spirits , as well as men ) as they are amongst men excited by carnal and sensible objects , and are also perverted and turned aside by them from others of a more noble kind , which they are capable of being affected with . But they are still faculties of the Soul , and , as such , are neither extinguished in the regeneration of it here , nor ( as far as is consistent with the perfection of it , and its state of separation ) in glory hereafter . I think the Soul of man to be an Host or Army , always in its march for the recovery of its proper Country ; in which march , though some of the Rascal multitude will be laggering behind , and be busie to make provision for the flesh ; yet they are accounted as part of the Army , and triumph with the rest after Victory , and acquiring their native Soil , or else suffer with the rest upon an expulsion . Undoubtedly we may love and joy ( and I know not why one kind of c fear may not consist with great joy ) if we attain our end , and the mark that is set before us ; and we shall have fear and sorrow , shame and confusion of face , weeping and wailing and gnashing of teeth , which are effects of passions , if we miss that end . Now because the very restlessness and inconstancy of the senses and affections here , shews them part of a Soul , that will have being and continuance after death ; I will therefore a little behold man in comparison with other creatures , and try first how far our very senses and affections differ from those of Beasts ; and after see what more noble kind of faculties there are in us , which they want . SECT . V. The Immortality of the Soul of man illustrated from its different operation in different persons . WE differ in respect of our senses and passions , not only from all other creatures , but even from one another , so much , as might make a quaere , whether they were not hunting after somewhat , that no man could ever yet find out in this World. There never was yet any one object grateful to any one sense of all men , nor equally and alike to any two . There are to be found those men , who would not move out of their Cottage , or be any whit pleased with the sight of the most glorious Pageantry the World affords . One colour seems more beautiful and pleasing to one mans eye , and another to anothers ; no one prospect is pleasing to all men ; some men will swoun at the sight of particular things . That which we call Musick , is harsh and grating to the ears of some men ; several men are taken most with peculiar Musicks , some had rather hear the noise of the Cannons , than the voice of the Nightingale ; and so è contra . So that if that which is fabled of Orpheus his Art , had been real , and amongst the Beasts and Trees , he had had several Men auditors ; the first might all have followed him , but some of the latter would have staid behind . Some men abominate Sweets as we call them , and are ready to faint at the very smell of them , and delight in what is generally termed stinking and noisome : The tast in men is so different , that it has raised a a proverb , and that varies in the same man several times in an Age. Our affections are various , and wandring ; that which delights us to day , may happen to vex us to morrow ; what we desire sometimes earnestly , we presently spurn at like b little Children . What pleases at one time , pleases not at another , so as there is become a c proverb of pleasing too . Nay this pleasing and delight , were it settled and fixed in men where it once takes hold , and were there a calculation in this present Age ( besides that Ages differ ) of every Worldly thing some particular men did chiefly affect , or principally delight in ; the things would not be concluded in a short Ode , as I have touched , but a Poet might run himself out of breath , and be weary before he came to , Me doctarum hederae , &c. Me gelidum nemus , &c. We have our Pannick fears and terrors , or , as the Text says , d are afraid where no fear is , and we have flashing joys upon as small visible grounds ; and in short , we are the only ridiculous creature here on Earth . On the other side , take the Beasts of the Earth , the Fowls of the Air , and the Fishes of the Sea too , and so far as we can discern , we find them agree in their desires and delights , with one another of the same species . They have each their e particular Food , and rest contented satisfied and pleased therewith , during their whole course of nature . 'T is not with them as with us , what one loves another loathes . 'T would be a difficult matter to find an hungry Ox , that would refuse Hay , either when he is young or old . A man may well ask Iob's question , f Doth the wild Ass bray when he hath grass ? or loweth the Ox over his fodder ? 't is man doth only that , or the like , when he hath what his fleshly heart can desire . The Beasts are more constant and content , and their Soul seems settled , and the inhabitant of its proper Region ; they neither fear nor joy in excess ; their choices and elections are still alike ; and every Cock , like Aesop's Cock , will yet to this day prefer the Barley-corn before a Jewel , though amongst men some prefer the one , and some the other . I speak thus much for this cause only ; that viewing the Soul of man in its very inferiour faculties , and finding it so various and disagreeing , so little at a stay or at rest , so fighting and combating , so snatching and catching at it knows not what , things neither useful nor profitable for the body , or the mind ; it somewhat convinces me , 't is a thing very capacious , and that there is a place of fulness of joy , or fulness of sorrow for it hereafter . SECT . VI. The Immortality of the Soul of man illustrated from the difference thereof between Parents and Children . BEsides this , some enquiry might be made into the different qualities of the Souls of men , beyond those of Beasts , in their ordinary workings ; though they inhabit or actuate Bodies , which have their being from one and the same production : For if the Soul of man were the ordinary work of Nature only , a fine rarified vigorous quality in the Bloud , Man receiving his body from his Parents , by the ordinary course of Nature , as other creatures do , his Soul would always somewhat resemble that of his Parents too ; and Brethren ( twins especially ) would resemble one another , in the faculties of their Souls , as well as 't is often seen they do many ways in the Body . But there is generally found ( as between Iacob and Esau ) such dissimilitude in the Spirits of Brethren , and those of Father and Son , Mother and Daughter , as greater is not to be found between meer strangers in bloud ; which thing daily experience will not only demonstrate upon search , but may be readily found in the Histories of Princes in all Ages . Now the Soul of Beast being the bare product of flesh only , and necessarily taking its rise and essence from the substance of its Parents , ( if I may so call them , for the word may be proper enough , pario being only to bring forth , or produce ) never varies much , or altogether at any time , from that of the Parent . We shall never find an absolute Jadish Spirit in a a Horse begot from free and well-bred ones , nor a meer Curr from right good Hounds , no not in one of his senses , the Nose , or smell . But if in any case they excell , or degenerate from their Stock , 't is by degrees , and not per saltum ; which thing per saltum may be found and observed in the Race of men . And besides this variation of the Souls of men from Birth , there sometimes happens on the sudden a strange kind of total Metamorphosis of the Soul of man , so as one would scarce adjudge it the same , but according to Scripture phrase , that one becomes a new man ; and this without any alteration at all of the Bodies constitution . Now if the Soul of man were not a substance of it self , capable to be wrought on ab extra , by somewhat , without any introduction by the senses , then no such alteration ( without the Bodies alteration ) could be made but through the senses ; and if such alteration were made from sense , through the Organs of the Body , then upon the shortest obstruction , or letting in of prior forms again , the Soul would consequently return to its pristine state , according to that simile of the dog to his vomit , &c. which change , or alteration in the Soul of man , we see sometimes settled and remaining , notwithstanding all interposition during a long following life . Thus we find that men have utterly contemned and hated ( without any offence raised from the thing it self ) even with a b perfect hatred , that which was formerly their delight ; which kind of hatred , never yet happened , or was discernible in Beast . Now if any man shall ask me , At what time the Soul of man , being a substance of it self distinct from the Body , enters and possesses the Body ? I can make him a reply with as difficult a question ; At what instant doth this other arising product Soul from the Bloud , begin its circulation and move ? If we know neither , why should it seem more wonderful and strange to us for the God of Nature , upon man's conception in the womb , to create and have ordained a Spirit , to actuate that conception , ( which Spirit should continue for ever , notwithstanding that conception should decay and perish for a time ) as well as that there should arise a Spirit from the Bloud , to actuate , move and govern the Body , for a certain period of time ? which time we could never define certainly , from any course of Nature . And further , that the wise Creator and Governour of all things , should ordain , that if the first created Spirit to inhabit a Body ( both together being Man ) should wander in disobedience from its Creator ; all others , sent and entring into Bodies , product from the Loyns of the first Body , should be infected with the same wandring disease , and have no cure , but by Grace from the first Creator ? But I would not wander too much my self , nor desire to pry into any of God's secrets , further than he has thought fit to reveal by his Holy Word ; and so shall lay aside my thoughts of the manner of Man's creation , every way wonderful , ( as the c Psalmist expresses it ) as also the consideration of the inferiour faculties for the present , and try and see if there be not some sparks in the Soul of man , which give such a light , as can by no means naturally arise , from any thing barely and simply terrestrial . SECT . VII . The Immortality of the Soul of man illustrated from its unweariedness in searching , &c. and its reflex acts and operations . WHy has the Soul of man in all Ages , when it has been at any time withdrawn from that quick intromission of worldly objects by the senses , and has not been hindred or obstructed by some mists , fogs , or lets of the flesh , wherein at present 't is confined to work , hunted after , wearied and tired it self , to find out and comprehend , what it is not able to comprehend ? The first sin of man shewed at once , the Soul's error , and its extract and being : For the very innate desire of some distinguishing knowledge of good from evil , could not have its motion from sense , nor ever was introduced by sense . There is a kind of knowledge springs it self from sense , as the Ox knows his owner , &c. but knowledge by causes , such as it is , is peculiar to Humane nature , and has no relation to sense : Know indeed , so as to comprehend , we cannot , knowledge in the abstract being the peculiar of the Divine nature . If we had been capable to have known good and evil absolutely , the Devil had used no Hyperbole in telling us , d Ye shall be as Gods. But the very desire of knowledge , even such a knowledge as the Soul is in some measure capable of , that is by causes , shews a Divine spark in us , tending towards the cause of all causes ; which exercised about God's revealed will here , might be more clear , but mounting in desire , is apt to lose its light , and vanish . Nay not only our desire , but our fear or doubt of somewhat we know not , nor can perfectly attain to by our search , nor is reasonable fully to demonstrate , must necessarily have its origine from somewhat more than sense . If we ( at least ) fear a future being , and continuance for ever , and future punishment , that very fear is either native , and natural in our Souls , or else arises in us from the Tradition of some others ; if from Tradition , then sense being the Port and Inlet , I allow to be Parent too ; but yet while we allow it to spring from Tradition in our selves , we do by consequence allow it to be native in some one particular person ; and he who allows it native in any one , must allow the Soul to be a substance of it self , and not a resultance from the Body ; for thoughts of infinity could never first spring from a bare temporary finite existence . I said I would lay aside the inferiour faculties of the Soul from my thoughts : Desire and fear are affections , I agree , common to Brutes ; I know they desire and fear , but I dare say never any one of them , yet , desired knowledge , or feared any thing to happen after this life ; and therefore these ( as they are in us ) being , in respect of the object , no such affections as are led by sense , or work by sense barely , and so not having their essence from the Body ; are not to be accounted amongst the other inferiour faculties , common with Brutes . But to proceed and go a little higher . Whence arise those accusing or excusing thoughts ( mentioned by b St. Paul ) in the Soul of man , though wholly ignorant of Scripture , and having no accession of new Light , so much as by Tradition ? Certainly it must be some glimmering of that coelestial native spark of Justice implanted in every Humane Soul. I dare leave it without further pressure , to any quiet , sedate , reasonable Soul to determine , whether if there had never been any Divine or Humane Law , written or divulged by Tradition , against Murther , but that that same fact by the Laws of his native Country were allowed , and approved , if done against meer Strangers ; whether , I say , in case of that man's private imbruing his hands in his Brother's bloud , with no other colourable pretence or provocation , than some slight worldly gain ; he should not , upon the consideration that we men made not our selves , but that every one was a fellow-member with other of the visible Universe , and of equal native extract , expect to find some inward regret , disgust , trouble , or vexation of mind ? If he determine that he thinks he should ; the question will be , about that consideration , how it could arise ? For we find that or the like consideration has risen , without the help of any outward Engine , or sense ; nay when all the Spels imaginable , have been used and applied to allay it . Now no disgust or trouble , or sorrow was yet perceived in any other c Creature beside Man , upon the destruction of his fellow creature , or Man , the Sovereign of creatures . And whence is this , but because their Soul is not extensive beyond its original , nor has any motion but from sense , that is , it is not capable of any consideration : For consideration , weighing or pondering of a thing , whether it be good or evil , is a proper act of a reasonable Soul , distinct from a Body , and is somewhat more than desire of knowledge by causes . 'T is the very exercise of Reason ; 't is the Soul's waving of its senses for a time , and summoning its noble powers to tryal , which have some little native ability . This trying , considering , or weighing good from evil , by Reason , the ballance of the Soul , is , I say , the Soul 's peculiar act , from which act there may be very properly ( the d Author to the Hebrews uses the like words ) a weariness of the mind ; and so it 's distinguished and is different from such acts of the Soul , which Solomon saith are e a weariness of the flesh . For that kind of study which he respects , viz. composing , reading , or hearing , are no peculiar acts of the Soul , as withdrawn from the flesh ; but are a bare introduction of somewhat to the Soul , through the Organs of the flesh , and so are a weariness to it . Whereas the Soul after reception , and some light of a thing by sense , in considering the good or evil of it , quite lays aside the senses for a time , and so the mind is peculiarly affected . SECT . VIII . The Immortality of man's Soul considered , from things peculiar to Man , as weeping , laughter , speech ; with some conclusion against Atheism . THe Soul of man does not only shew it self , and its original , by the aforesaid manner of withdrawing it self , or as it were by separation from the Body , to be above the capacity of a Soul extracted or springing from the flesh ; but even by peculiar actions and motions , through bodily Organs , which a bare earthly , or fleshly Soul does not . There are three things generally held and esteemed proper and peculiar to Humane Nature , and no ways incident to any other living creature whatsoever , and those are , Tears or weeping , Laughter , and Speech ; in each of which , or from each of which , may seem to appear somewhat more in Man , than a product Soul part of the Body , or extracted or raised from the Body , though never so curiously or admirably framed . I do not alledge each of them apart , as any infallible demonstration of a Spirit , distinct and separable from the Body ; yet coupled and joyned together , they become of some seeming weight and strength to me , to confirm my opinion . It does not seem much wonderful at any time , to behold a distillation from the Eyes ; that thing is to be found in Beast , as well as Man , not only from a disease , or some distemper in the Bloud , but upon every offensive touch of the Eye ; yet when neither of these are present , or can be alledged for a cause , to have the Body as it were melted on the sudden , and send forth its streams through that unusual channel , makes it seem to me no less than the quick and violent agitation of some Divine flame , thawing all the vital parts , and drawing the moisture through the chief and clearest Organ of the body , the Eye ; and not to be caused by any thing , which is part of it self . I do agree that every living Soul , whether arising from the Body , or by a greater Divine gift infused into , or sent to actuate a Body , has equally in either , some influence upon the visible Body , and according as the affections with the imagination are moved , worketh visible effects therein ; and that Man and Beast , such as have their parts similar , may and do equally tremble for fear , and the like . But yet as to this kind of motion , or extasie mentioned , that is , weeping , ( for I know not how to term that , or laughter either , a passion , but both strange attendants or consequents of some kind of passions ) I cannot adjudge it to arise from the acceptance of a bare representation of an offensive object through sense , but by some inward distinct conception of a Soul , as of it self ; though at the same time agitated or rouzed by passion . For if it were from the first barely , then the same effect could never proceed from any pleasing object ; the contrary whereof we find , and men to weep as well upon the predominancy of joy in the Soul , as sorrow ; nay weeping is a concomitant often of a weak anger , which not able otherwise to satiate or satisfie it self , has this help to vanish and resolve into tears , as may be observed in Women and Children . Now tears being the attendant ( the effect , as may seem to some ) of clean contrary passions , such as joy and sorrow are , they cannot really be the proper , and bare effect of any passion ; nor the sole work of any such Spirit , as is no other than the refined and most curious part of the Bloud : For that were able to cause only different effects , upon different occasions or representations , and still the same effect upon the same occasion , so far forth as we are able to look into the ordinary works of Nature . Indeed salt , brackish , and chrystal tears , flowing in that abundance , as at some time is to be seen , would puzzle the most learned Physician , as well as a Poet , to alledge a right fountain , as well as a cause , and a wonder in searching after the original Spring-head of them in the Body . If I should alledge or affirm Laughter to be some denotation , or demonstration of a pure intellectual Spirit , separable from a Body , and no ways arising from any other single or primary cause then such ; I hope I should not incur the censure , or become the subject of laughter to all men , though I might to some . By Laughter I do not mean a bare dilatation or contraction of the mouth or lips , and other parts of the face ; such a kind of grinning as is incident to Apes , and no less to Dogs , and such as in the latter we term fawning ; a kind of habit , or faculty , some men take up for peculiar purposes , as seeming pleased with others actions , and sensible of some such involuntary motion , voluntarily counterfeit one ; nor yet any b agitation of the lungs , with expulsion of breath , and other odd motions of the Body in others , whereby perhaps they would seem to please themselves : But I mean an absolute , involuntary motion , upon some sudden slight pleasing touch of the Spirits , by some bare conception in the intellect , different in notion from what is represented by the senses . It is a thing that differs much from true joy , and is often extorted from men in their greatest griefs , and sometimes tortures of Body ; as is storied of that Villain , who murthered the Prince of Orange , that in the midst of his pains , and while he was tormented with burning Pincers for a confession , laughed at the fall of a number of Spectators from a Scaffold . It is one of the first unnecessary ( as I may say ) motions in Infants ; it is incident to wise men , as well as foolish , and old , as well as young , though not in the same measure or degree ; and is , and happens sometimes , as well sleeping as waking . Now I do take it to arise properly and peculiarly from the intellect's judging on the sudden ( though that Judgment is not always aright ) of somewhat of folly , lapse , or oversight , in a rational creature ; or some ill , or shrewd turn happening thereupon , which from prudence might have been prevented , and have been done or acted otherwise ; and I do not judge it to arise ( unless we will allow something of voluntariness in it , after the manner I spake before ) upon any sight , or action proceeding from an irrational or brute creature . Therefore I do think , that I my self should not with Crassus the Grandfather of Marcus , that wealthy Roman , ( as is so storied of him , and that he never laughed but that once ) have laughed at the beholding an Ass eating of Thistles ; ( I think the Beast does it with a great deal of Art , to save the pricking of his mouth ) but had I seen a man smelling on a Thistle , to gratifie that sense , and thereby in pricking his Nose , much more offended another , I do think I should have laughed . Now though laughter be a thing more incident to the Fool , than the Wise , whose clearer Judgment is best able to correct its rise ; yet it proceeds from apprehension of the intellect , ready to judge at all turns , and quickest often , in that notion , when weakest ; and may denote at once , some kind of inherent wisdom , together with folly or frenzy in man ; that we , being created to act most regularly and prudently , from a disturbed intellect , become often the most giddily erring , and foolishest of creatures ; so as if Solomon said of mirth , c what doth it ? he might well say of laughter , It is mad . As for Speech , which is a power or ability the Soul has , so to move the Tongue and other Organs of the Body , that from thence shall result such a modulation of the Air , that each rational Soul from an articulate voice , might apprehend others meaning and intent . This formation of words , made to be the Idea of the mind , appears not , nor could ever break out , from the earthly extracted Soul of other creatures : not that there is any absolute defect in their Organs , ( for then no other Spirit could frame an articulate voice by them , and we must deny the Devil 's speaking in the Serpent , and some other Spirit for a time in d Balaam's Beast ) for they have curious and admirable Notes , and some of them have framed as plain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( with many other words ) as man can utter ; which has been a resultance from the ear , when they were taught , but no Index of the mind . This gift and power of Speech , I say , is the chief outward livery , badge or cognizance of the Soul , by which Mankind is distinguished from , and hath the advantage of all other creatures . Brutes do indeed fellow together , and apprehend , and ( if I may so say ) understand one another by signs and inarticulate voices . And so we find Trade and Commerce maintained betwixt us and the Indians , and that Mutes do act and understand by signs to admiration . But whatever faculty is in the Beasts , or whatever necessity may have taught and brought Men to , ( that could not converse by words ) yet all the dumb signs in the World , though managed to the best advantage , can never equal the benefit we enjoy by Speech , when we can thereby communicate our thoughts , and maintain converse with freedom , ease , and pleasure . This indeed is the Soul and life of Society , and by the means of which we do as much exceed the other creatures in the happiness of it , as in the principle that guides it , which is our Reason . We often abuse this Heavenly gift , ( as other noble faculties of our Soul ) and not only say in our hearts , ( that is , silently by our actions ) but some of us in our tongues , and by our Pens , That there is no such thing as an Immortal Soul in man , but 't is a Chimaera first forged in some melancholick brain , and by consequence that there is no God. For I must agree that if it can be made out , that the World is a fortuitous juggling of Atoms , and our Souls are only a natural fine product from thence , and to vanish again with our Bodies ; Nature , as we call it , and term it , is no such revengeful Deity , that we need fear the disobeying of her private dictates , but may safely challenge our tongues for our own , and say , Who is Lord over them ? But surely we must want sense , to let in so many various works of Nature into our Souls view , or any thing of reason to consider or judge of them after they are let in , or else we should be convinced from the wise disposition thereof , that there is somewhat more than chance , and that Nature it self ( which is but a Law made by God to work by ) has dependance upon some infinite eternal wise Being , ( call it some men what they please ) which we call God. And for our Souls immortality , the seeds thereof sown in our hearts , and arising now and then in every one , into doubts and fears , if not more , must be strangely trampled on by some evil one , who is willing to let self-valuation in man grow as rank as may be in any case , but this of the Souls immortality , when all besides it is vanity . Otherwise man of himself would never so undervalue his own Original , and instead of revering himself ( an excellent old precept of the Philosopher ) as if there were some petty Deity within him , unman himself , become in a wrong sense poor in Spirit , ( for so we may well think that Spirit is , which has its rise and essence from the flesh only ) sully the Word of God with his own , and falsly conclude in generalities from particulars , that e what befalleth man , befalleth beasts ; as the one dieth , so dieth the other ; that they have all one breath , and that man hath no preheminence above a beast : All go to one place , all are of the dust , and all turn to dust again . And some have been so afraid of living hereafter , and so desirous surely of companions to die with them like Beasts , that in their Writings and Arguments for their vanishing or vanity , I have seen the words of the following verse misplaccd for their purpose , and instead of , f Who knoweth the Spirit of man that goeth upward , and the Spirit of beast that goeth downward to the Earth ? by changing that which was an affirmation of the place whither the Spirit goeth , ( though an interrogation of the knowledge of the Spirit what it is , which I say indeed is difficult ) into an interrogation , they have set it down thus , Who knoweth that the Spirit of man goeth upward ? &c. as if ( allowing these words for Apocrypha , g God created man to be immortal , and made him to be an image of his own Eternity ) the wise man in the following chapter , where he expresly says , h Then shall the dust return to the earth ▪ as it was , and the Spirit shall return unto God who gave it , had quite forgot what he said before ; whose meaning there in comparing Man and Beast together , and concluding a like end to both , no sober man ever thought to extend further than their Bodies : For he begins , i There is a time to be born , and a time to die ; our Bodies are born as theirs , are nourished as theirs , feel pain like theirs , and die and rot as theirs ; and so shall continue no doubt , till it shall please God at the last day to raise them again in incorruption : And therefore all provision for the flesh to fulfil the lusts thereof , whether in reference to a mans self , or to his posterity , that wise man found and held to be vanity , and acknowledgeth it , in his k great works and buildings , in his Vineyards , Gardens and Orchards , in his variety of Trees and Plants , in his Pools of Water , in his Villains and Cattel , in his Riches and Power , &c. And upon his review , as well as at first sight , confirming our Saviours question , l What is a man profited , if he shall gain the whole World , &c. he agrees there was no profit m under the Sun of his labour ; which term or words under the Sun , he often uses n after , and gives his reason ; besides the vexation of Spirit to our selves while we live here , we know not whether we shall leave our labour to o a wise man , or a fool . But if he had had any thoughts of our utter extinction after death , he would not immediately in the following verse , after he had proposed the question , Who knoweth the Spirit of a man that goeth upward ? &c. have said , p Who shall bring man to see , what shall be after him ? which supposes an existence somewhere ; nor have concluded his Book with the fear of God and keeping his Commandments , as the whole duty and proper labour of man , telling us , God shall bring every work into judgment , whether good or evil , if all were to be finished under the Sun. But these men only , at present are about to ratifie and make good , the only thing that Solomon found , ( which indeed he affirms with an Ecce , as nothing else so sure ) q That God had made man upright , but they had sought out many inventions . Were there not a possibility of that which seems a contradiction , viz. that a man may sometimes ( as we say ) cum ratione insanire , none would believe that a man should strive to argue , and reason himself into nothing ; and yet this we find to proceed from ( otherwise ) very rational men , and who would be angry at peculiar seasons , if we should compare them to the Beast that perish ; and therefore let us beg of them , and humbly intreat them to become fools with us , and to consider and think , whether so much as Desire of the remembrance and good opinion of others , can be fixed and inherent in a material earthly substance , necessarily and certainly to vanish again into its natural extract ; or that such a substance can covet something future , and as it were contrary to its own annihilation , and yet become certainly annihilate . This Desire I suppose all men will agree to be no ways incident to Beasts ; and therefore I beseech men for God's sake , that if at any time there arise a desire in them , or they wish , or would that others should speak well of them rather than evil , after their death ; then , at that time , they would seriously consider , whether those motions are not from some Spirit , to continue a Spirit , after it leaves its earthly habitation , rather than from an earthly Spirit , a Vapour , which cannot act or imagine , or desire , or fear things beyond its continuance : For if the desire or fear of Posthume Glory , or Posthume shame or punishment , be congenial and connatural to all noble minds ; it is a pregnant , and , I think , undeniable hint of their ( possible at least ) sempiternal existence after death . Now a probability of our Souls being and existence , and a possibility of its Eternal being after death , being as much as native reason can suggest , or inform any man , ( for I do not think that any man from reason ever thought himself to be a God , and of Eternal existence à parte ante , as men say , but had a beginning , and by consequence if he had a beginning , his duration , support and conservation , must necessarily depend on the same Eternal power that gave it beginning , and that from the withdrawing that conserving power , all things created have an end ; ) this probability and possibility from reason , methinks should create some prudence and watchfulness in man , and cause him ( whensoever he feels some inbred light glowing in him , and yet after it has stirred , burns so dimly in him , that he knows not well which way to move ) to implore the aid of the Author of our own and all other beings ; and feeling something native , to seek after somewhat of Tradition too , to help it . And that if there may be collected from reason , some such thing in man , as a capacity of Eternal life , to make a quaere like him in the Gospel , what shall I do to know it , and inherit it , that is , enjoy it , or live it with joy ; for fear at least otherwise we may so live , as that we would desire to die , and be extinct ; and find cause , when nothing will help us , to call on inanimate creatures , even the Hills to cover us from his presence , with whom there might have been fulness of joy . All men living agree the Creator of the Universe to be good and gracious , and loving to his creatures ; therefore let us search into that , which the whole Christian World have always acknowledged to have been his Word ; and if we find not from thence assurance of Eternal life , and by his Grace comfort from it , conclude it is not to be found , but not conclude before we have sought . PART II. SECT . I. Of the several faculties or operations of the Soul , and therein first of Involuntary and Voluntary motion . I Am now about to take the best view I can , or my Soul is capable to do , of its several faculties or operations , distinct and apart one from the other , and which together working in the Body , we call the Soul of man. What I have elsewhere said , is an intricate maze , full of little windings and turnings , not to be traced out , or fully discovered to it self . I may here further say , it is a brightness issued or darted from that glorious light ; so shining , as somewhat to be seen and admired , not at present wholly comprehended . I never thought nor hoped to set down all that it is , but only somewhat that it is ; we are not able to dissect the very case of it , so as to find out the hundredth entry or passage for this Soul into the Body , whereby that a Lump is moved : Some little kind of knowledge or notice we have got of its larger Rooms , but for its smaller Inlets , they have puzzled the most curious and quickest sight in the search ; and if my information be not false , the most learned have acknowledged and confessed , that upon the narrowest scrutiny they could possibly make in a dissection , they could never yet find out , by which ways or means Milk was made , or conveyed from other parts of the Body to the Paps or Dugs . The Soul must needs be of a more subtle nature than the Bloud , from which some would have it to arise in Man as well as Beast ; and if that were granted , we could scarce discover all the motions of the one , without a perfect knowledge of the other ; which it seems is yet wanting , and I am not desirous to lose my self in finding . All that I desire to find , is the cause and occasion of the Souls billows , rage , and tempestuousness , and what helps there may be towards the allaying them ; to see whether our madness and folly , does not with the raging of the Sea , necessarily require one and the same stiller and quieter . But from my search into the Soul , I am not altogether ignorant , that first , from it , there is a motion which we term for distinction sake , Involuntary motion , continuing without interruption during the whole time of the Souls residence with the Body ; as is the course or circulation of the Bloud , the pulse , breathing , concoction , nutrition , excretion , &c. And also another kind of motion , not always , but admitting intermission , and this arising from an introduction by some sense , viz. the pressure of an external object , upon each peculiar Organ of the Body proper ; and by the mediation of Nerves or Fibres , conveyed inward to the chief domicils of the Soul , ( from whence in its primary motion , we are said to see , hear , feel , tast , or smell ) and so receives some counterpressure or resistance , by stirring some Limb , and making some noise : which because seeming to depend upon some precedent fancy in our mind , and capable of intermission , we call Voluntary motion . These and the like motions of the Soul , are not the things I hunt after , nor trouble my self to decipher , since they may be quicker or slower , without any apparent disease , or combustion in the Soul of man. But in short , the Affections , the Understanding , and the Will , ( together with the result from some of them , the thing we call Conscience ) are those actions of the Soul , I would at present in order enumerate , be acquainted with , and make legible to my self . SECT . II. Of the Affections of the Soul. AFfections we commonly call them , some Affects , some Passions ; they are many and various in the Soul of man , and there is little need of enumerating them ; they are too obvious upon several occasions in the Souls march here , and they are a Troop , without a wise conduct , readier for mutiny , than for service : And though what we term sometimes Affections , seem not properly so , but are rather propensions or habits , budding forth from Affections , and taken for Affections ; we will at present muster some of them together , under the notion of Affections , and call them by name , Desire , Joy , Fear , Grief , Sorrow , Love , Anger , Hatred , Malice , Enmity , Strife , Debate , Frowardness , Peevishness , Curiosity , Indignation , Revenge , Cruelty , Lust , Luxury , Jealousie , Pride , Boasting , Vainglory , Ambition , Envy , Emulation , Detraction , Contempt , Impudence , Admiration , Covetousness , Miserableness , Parsimony , Care , Doubt , Desperation , Lamentation , Amazement , Pensiveness , Sadness , Distrust , Anxiety , Shame , and many others . Now herein we often give several names , to one and the same Affection , according to its degree in working , or the subject matter upon which , or from which it worketh . We have Pusillanimity , Timorousness , Dastardliness , Cowardliness , Fear , Amazement , Dread , and Terrour , as well as the Latines have metus , formido , timor , pavor , tremor , terror , horror , exanimatio ; and we have Love , Fondness , and Lust , as well as they have amor , dilectio , libido ; and we have Anger , Wrath , Fury , as well as they have ira , excandescentia , furor ; and we have Sorrow , Grief , Pensiveness , Mourning , as well as they have dolor , moeror , aerumna , luctus ; the first of which last , to wit , dolor , when they come to define , they call it aegritudo crucians , the second aegritudo flebilis , the third aegritudo laboriosa , and the fourth aegritudo ex ejus , qui carus fuerit , interitu acerbo ; and all is but Sorrow . Now besides that some of the aforementioned words denominating our passions , may be taken in a good sence , as Love , Fear , Sorrow , Joy , Indignation , Care , &c. so may we reckon up and adorn the Affections on the contrary part , with as many commendable and well-sounding words , which are as proper and peculiar for them as the other ; as Charity , Peace , Gentleness , Calmness , Meekness , Purity , Benevolence , Alacrity , Chearfulness , Constancy , Courage , Valour , Pity , Compassion , Tenderness , Humility , Caution , Frugality , Liberality , Mercy , Modesty , Sobriety , Content , Comfort , &c. And I think our so accounted Divine and Moral Virtues , are no more than well tuned Affections ( or germins springing from them ) by native Reason , and the superaddition of Grace : And where either the one or the other is wanting , the result from them is very harsh and grating , and of an evil sound . I will for instance pick one out of the former sort , of a sound most abominated and detested ▪ the term we fix upon the Devil , as a thing inherent , most proper and peculiar in him , and that is Envy . The word it self is of no original evil signification ; the Latine expresses it best , ( from whence we derive ours ) invidia is from in videre , to pry or look into the estate , being , or condition of another creature : Now if from this looking into , we conclude him happy , and are pleased with it , that is Joy , and I think a good Joy of the mind ; if from our insight we conclude him unhappy and miserable , and we are any whit displeased or troubled at it , that is Pity or Compassion ; and I think that good too , and a true fruit of Love and Charity , which Tree of Love flourishes the better , by that dropping or excrescence from it . But if we either sorrow at the apprehension of another's happiness , ( which effect hath with us appropriated the word Envy to it self ) or rejoyce at the apprehension of his unhappiness , which we may call malum mentis gaudium , then is our affection wrong-tuned and evil ; yet all terminates in joy or sorrow ; and sorrow is indeed but a privation of joy , and those other many words are Coins made by us , to express our selves in . For Hatred , Malice , or the like , I cannot apprehend there is any such thing as either in Nature , that is , subsisting by it self , separate and diverse from other passions ; that which we call Malice or Hatred , is but an evil desire , or wish , tending to the weakning or depressing , or removing that object , which we imagine obstructs the joy or comfort we would have , or should arise from the excessive evil Love of our selves , or others . And for Anger , which always has for his object to work upon , something or other offensive , 't is defined but ulciscendi libido , a desire of revenge ; and according to the height of that act , ( unless where it lights on inanimate things , and so accounted Folly ) it may be termed Hard-heartedness , Oppression , Cruelty , or the like . SECT . III. Of the rise of the Affections . COncerning the rise of our passions or affections , my thoughts and conjectures , at present , are these : That there naturally is , in every thing and every creature , but especially out of its place , some secret hidden appetite , desire , endeavour , propension , proclivity , inclination , tendence or motion , called which you will , to some place of rest , quiet , or good , but often receives lets or impediments in that its tendence . And the Soul of man being an emanation from a Divine Essence , and God ( as I may say ) being the Center to which naturally it tends , until it come to that beatifick vision , it cannot be at rest . Now a rational Soul naturally working by Love , and Joy , in its fruition , for want of that fruition , necessarily and by consequence Desires and Sorrows ; so as I do think Love and Joy , Desire and Sorrow , to be of the Essence of a Soul , wholly disjoyned from a Body , and rational acts of it , not properly passions ; but when the Soul works in that manner through a Body , then are they called passions . Now the Soul conjoyned to a Body , may have yet notwithstanding some love purely intellectual and rational , by some reflexion , and drawing in some amiableness as through the imagination , though it cannot fully , by the imagination , reach the proper object of love to it self ; and this may be upon some consideration ( a proper and peculiar act of an Humane Soul , as I have said ) of some infinite power , goodness , and wisdom , in the creation and preservation of the Universe , of which it is a minute particle . And certainly the Soul of man may be discerned now and then , to act in the Body , as if it were out of the Body , summoning its powers , and drawing its forces together , from some tending affection ; as if it were about to take its flight , ravish it self from the Body , lay aside its senses for a time , and have no manner of commerce with them , but did see with other eyes , and seem to it self for a while as disjoyned from a Body . Which kind of motion has undoubtedly been selt ( as I may say ) and observed by some , in a pleasant healthful state , and more especially after waking from quiet rest . These gracious kind of prospects of the Soul , are cause sufficient to make any man cry out with St. Paul , cupio dissolvi , &c. but these kind of extasies are short and rare , and the Soul is straightways forced to a return , and act again as usually , in and through a Body . Now were it granted that no affection can move , but from the imagination , and that sense is the general Port and entrance into the imagination , ( which thing at present I cannot grant , but believe the imagination may receive some stroke from that thing which I call a pure intellectual rational love , of which I shall have fitter occasion to speak , when I shall enquire which of the faculties of the Soul may seem primary in operation ) yet I think even native reason in some men , is able so to throw a Vail over the senses , and frame the imagination , that there may be conceived in the imagination some more glorious and amiable thing , than it can well conceive ; and from that conception it shall have readily attending it a sensitive love , as we call it , that is , a motion of the heart from some Nerves or Tendons , at least a fixation of the heart , not to move too extravagantly ▪ but be readily obedient to the dictates of reason ; and I see no ground why we should with reason hope , to quite discard them from its obedience , or have our passions and affections clean rooted up ; lest by avoiding that , which one kind of Philosopher resembled to the Itch , that is , be always desiring and joying , loving and fearing , &c. we do light upon a kind of felicity , which another Philosopher resembled to the felicity of a Stock or Stone . I would not indeed willingly grieve , but I had rather sorrow , than never joy , and the one can never be inherent without the other , either rationatively or sensitively . Reason , I say , has some ability and power yet left since our fall , not only to correct and reduce the imagination , but to direct and point it , to seek after somewhat ; so that if all men should deny a pure rational love , they may grant there may be a good sensitive love . 'T is true , the imagination from sense shews us no living creature better than our selves , and we are apt to see through it , as in a false glass , some amiableness in our selves , and so we become lovers of our selves more than lovers of God ; yet that little strength of reason , does sometimes hinder and stop the imagination from presenting that false glass , stays the affections from looking too much into it , wins the imagination to take part with it self for a while , in conceiving our vileness , and then by consequence forces it to represent to the affections some amiableness in that being , from whence all other things have their being , and without which we cease to be any thing ; so as about some amiable good , do the affections always move , if they move . From one of these two Mirrors , I say , do I think is the rise of the affections , quatenus working in a Body ; the one of these Mirrors is clear yet false , and only of the imaginations framing from sense ; the other is dark and cloudy , ( unless amended by special grace ) but true , and of reasons correcting . The root of each Tree of affections ( whether bad or good ) springing from hence , is Love. Neither can I upon my review , find cause to alter my opinion in my Treatise of comfort against loss of Children , but do think that some innate faculty of love , is the primary mover in the affections ; and thus I think it may sprout up , and bring forth Trees of divers colour'd branches . If we look in that false glass mentioned , and by reflexion have a good opinion of our selves , ( which is from a love of our selves ) there shoots out a branch , called Pride , or in short that is Pride . If we become mounted in thoughts to exceed others , that is Ambition ; if we see some cause , as we think , that others should have a good opinion of us , that is Vain-glory ; if from this sight we are troubled that any other should seem to exceed us , and withall there be an endeavour in us to exceed them , that is Emulation ; but if it be only to supplant or hinder them , that is Envy . If we espy any opposition in another , and behold that person as mean , and not able to hurt us , that is Contempt , which is a kind of contumacy or immobility of the heart ; but if otherwise we discern an ability to hurt , it is Frowardness , Impatience , Fretting , Anger , Hatred , Malice , or Revenge , according to the nature of the Soil . And here certainly Love must be agreed to be the root , and to give being on either side . There is no man ever opposes , or does wrong for the wrongs sake ; it is to purchase to himself profit , pleasure or repute , and that is from the love of himself ; and therefore says Bacon wittily , If a man do me wrong , why should I be angry with him for loving himself , better than me ? But to go on ; If we look after , or espy ways or means to adorn , beautifie , and sustain our beloved selves , be it by Money , Lands or Goods , that is Covetousness ; if we espy a failure in others of love mutual and reciprocal to our beloved selves , where 't is expected , that is Jealousie ; if we apprehend future danger or loss , it is Fear ; if present , Heaviness , Sadness , Sorrow ; if we espy any probable way or means of our acquiring , or adding to our acquisitions , Hope , &c. And after this manner might I reckon the springing or growth of all evil affections whatsoever . On the other side , if that true but dim glass be at any time presented , or set before us , and we receive any distant sight of an excellency and goodness in the Creator , and continual preserver of the Universe , our Love a little moves another way , and raises a Tree of other manner of affections : If we behold in that , his Power , his Justice , or his Love , there arises Fear ; if his Mercy , then Hope , Joy , Comfort : If we apprehend him a Protector against all injury , Courage , Trust , and Fortitude ; if a Revenger of wrong , Patience : If we espy his providence and care , there arises Contentedness ; if we discern our own inability , Humility ; if our own evil dealings to others , Meekness ; if our failings and errors , Trouble , Grief , and Sorrow ; if affliction fallen on our Brethren , Pity and Compassion ; and the like . And were my opinion asked of the ground and cause of the most Heroick , worthy , or pious particular action ever done in the World , I for my part should determine it in short , to be the parties love to God or himself ; for if it be not the one that has made a man die willingly for his Country , ( as the phrase goes ) I am sure 't is the other ; if not Charity , some desire of a perpetual lasting Fame of his memory , which is a love to , and of himself . Now whatever men pretend , there neither is , nor was , nor will be any created Soul within a Body , wholly exempt from any one passion or affection whatsoever . And though some affections seem very contrary , so as not to subsist together at least in any height , or excess , ( and therefore it was not without some wonder observed of Nero , if I remember aright , that he who singly beheld his Cruelty , would believe he had no Lust ; and he who beheld his Lust apart , would believe he had nothing of Cruelty in him ) yet they can , and do subsist together : And though some men may take their denomination from some one faculty or affection , chiefly and most commonly predominant ; as for instance , it may be said Moses was a meek man , Nebuchadnezzar a proud man , Ionathan a loving man , Nabal a churlish man , Iehu a furious man , Ionah a pettish angry man , Ieremy a sorrowful man , Iob a patient man , and David a valiant man ; yet for Moses the first , besides what some may collect from his slaying of the Aegyptian , we find sometimes a he was very wroth ; and for David the last , we find most kind of passions in him , at the full height and growth . And surely every living man may rightly cry out upon occasion to another , in the language of Barnabas and Paul , b I am a man of like passions with you : For 't is but want of prospect from the imagination , ( or otherwise God's grace ) that any one affect or passion is silent and lurking , and shews not forth it self in man. Passions are not only accidental , but inherent , as David himself seems to hold , when he says , c The ungodly are froward from their mothers womb : And which our Saviour when in the flesh , was not exempted from ; for though passion were in his power , I do not think those expressed , to be only seeming ones , but real effects ; d He looked on the Iews , being grieved for the hardness of their hearts ; e He had compassion ; f He began to be sore amazed and very heavy , and his Soul exceeding sorrowful ; g He sighed deeply in Spirit , which is an effect of sorrow ; he h wept for Lazarus , and over i Ierusalem ; and he commends passions , arising from a right spring and head , to us in his Sermon on the Mount , and pronounces a blessing k on them that mourn ; and therefore Humane Nature ( however it may imprison and confine them ) must not think to expell or banish them . What part of the Body is the chief seat or receptacle of the affections , has been agreed by most men ; and doubtless they rightly approve the heart to be their most frequented Cell , and I am of that opinion ; but yet there is some doubt left for enquiry , whether some kind of passions do not principally move elsewhere , as Frowardness and Peevishness in the Spleen and Stomach , ( and we use the word Stomach often for that motion , though Solomon indeed apply it to the heart , and says a l froward heart ) Anger in the Liver , &c. The Scripture mentions bowels of compassion , and yerning of the bowels ; and whoever has been a Father , has sometimes I suppose sensibly found a stroke deeper than his heart , and a heaviness that has immediately gone down to the very bottom of the belly . This is certain , that many passions are in an instant visible in all parts of the Body , as Fear in all the outward parts , Anger in the face , &c. and Solomon mentions a m proud look , as well as a n proud heart . But to leave all the Affections for a while , let us make some enquiry about their general supposed Father , from whence they are said to have their being and original , viz. the Imagination , a faculty of the Intellect more nobly seated ; and define and describe that . SECT . IV. Of the Imagination . THe Imagination I do take to be , A strange admirable , though roving faculty of the Soul , more peculiarly scituate in the Brain , always working , sometimes , as it were , vainly working of it self ; but more properly , the purveyor or hunter of objects for the affections , sometimes set on work by them , controuled or recalled by them , and sometimes by Reason ; sometimes obeying one or both , and sometimes neither ; sometimes inciting and inticing the affections , and leading them away captive without regard of Reason , and sometimes won to take part with Reason against the affections . Now according to its manner of working , do I think , there are several names bestowed on it , or titles appropriated to it . When 't is eagerly set on work , or working to find something , Invention ; when it has it , and brings it forth to the affections or reason , Conception ; when it suddenly turns about on things past , for the introduction thereof into memory , Reflexion ; when it suddenly takes in an object , whereabout reason at hand is somewhat consulted , Apprehension ; when it goes on methodically or rovingly without interruption , Cogitation ; when reason and the affections seem most distant from it , or it from them , Fancy , or Phantasm . It is all and every one of these , and we often call it the one , or the other ; but because there is always framed from it , some image of things from Soul , I rather treat of it in general , under the notion and title of Imagination . Well , I have defined the Imagination to be not only a roving unstable faculty in its working , but always working ; yet surely that may receive some little exception . Some indeed have defined man to be substantia cogitans , and have thus argued themselves into manhood , cogito , ergo sum ; as if that were the very essence of a man. It does indeed work , when all other faculties are , or at least seem , still and quiet ; the Affections , the Reason , and the Will too . It works in sleeping , Lethargick or Apoplectick persons , and for ought I know or can conjecture to the contrary , it may move in an Infant in its Mothers womb , though the impress it then makes is so weak , that nothing thereof remains . But in all these there is a motion of the Bloud , and a pulse ; and that helps their sum . Now with submission , I do think , a man may be said to be a living creature , and be for a time , without any cogitation at all ; and that in case of an absolute Syncope or swoun , when there is a total cessation of the hearts motion for a while . And men of perfect intellect , who have suffered under that distemper , or obstruction , have observed presently after , that the most quiet sleep was not like it , and thought then , that they thought not at all during that space ; which is an equal argument to me , first , that the life or Soul , not moving the Bloud , and yet existent in the Body , is separable from the Body , and Eternal ; next , that the Bloud in man , is not the life of man , as 't is of other creatures ; for if it were , then upon a total cessation of its motion , would the Spirit vanish , as it docs in every other creature upon a cessation . For this kind of distemper ( if I may so call it ) never happens in any other creature but man ; in man it does , sometimes in an healthful state of body , from a violent passion , it may be with the assistance of the imagination . And lastly , that if the imagination do at any time cease to work , and yet life remains ; then is not the imagination amongst the faculties of the Soul primary in operation , but rather some other latent faculty , to remain when ( as a David says ) all our thoughts perish ; which I shall have occasion to speak more of , in my third general enquiry . Whenever the Imagination moves at any time , without some discernible concurrence of the Affections , and Reason ; we are at that time little otherwise than in a sleep or dream , and the impresses it leaves in us , not much greater , sometimes not so great : Nay often when it seems wholly to go alone , unless by the first guidance of some outward sense , yet in that very case , as there is an assent of the Will , and Affections too ; so it s very ramblings , windings and turnings , may be orderly unravelled , like the hanging together of Links and Chains , though of various forms , as if some reason for its very wandrings were to be given . For though in short space it run from the greatest State , or Monarch in the World , to the smallest Insect ; there is still some concatenation of them together , and it never skips wholly from its subject matter , without some sudden new introduction from sense , or the Affections or Reasons recall ; as if some of them set it on work , or at least it wrought not for it self . As for instance , I walk into my Orchard , and there I espy Fruit-trees in their tender bud spoiled and devoured by Caterpillers , upon which I seek in my mind somewhat of the cause , how these Insects are bred , as from drought , Easterly winds , or the like : Now if Fruit were one of my chiefest delights , and a thing in desire , Reason would somewhat fix my thoughts , and busie them in finding out with its assistance , some way or means for the prevention or destruction of this creature ; but being not , forthwith from them my thoughts are carried rambling after all those peculiar Trees , on which these Insects usually feed ; straightways experience informs me the Oak for one , then I think how that Tree amongst the Heathen was sacred to Iupiter ; then it may be I think on the story of the Royal Oak , and the miraculous preservation of our Sovereign ; from thence my thoughts travel to , and ramble over the greatest Monarchies in the World , and from thence mount to Heaven , and think on him who is the establisher of all Monarchies , and by whom Kings reign ; anon Reason puts a stop to this career of the Imagination , and perhaps fixes it for a while in some regular course , and then perphaps for want of better imployment , it unravels it self backward again to the Caterpiller , finding out all the ways and steps it went before , and all that to as little purpose as its former journey and travel . And thus do we often , more litterally than those of whom David speaks , b imagine a vain thing . This faculty seems only able to behold it self , and its own vanity ; and this is the faculty over which Reason has the least power , and for whose extravagancies we may readiliest expect pardon , since it casually works for others , and cannot be at rest . Free-will and power , and a kind of dominion over every of our faculties , nay our whole selves as well as others , seems to be in some degree or measure inherent in our ( I will not say our nature ) desires , and therefore the very power of reducing to subjection this one faculty , to what we call our Wills , may now and then seem to please us in imagination , or wish ; and that if it were so , we might govern our selves ( alone ) as we pleased , and so become wise and happy ; for we would then think of nothing but good . This perhaps is now and then our desire ; but surely hitherto every man's Imagination has been and is the framer of his Will , rather than that any man's Will ever was or can be master of his Imagination , or else there would never have been forged and framed in the Soul , such a Will as now and then there is : And 't is the goodness of a wise and gracious Almighty power , that there is no absolute power in man over this faculty ; or such a Will in him , as were able at all times to bring it to subjection or obedience . Indeed when the heart seems well tuned , and to be c fixed , as David says , and we are praising God with the best member we have , it is an unhappy thing our thoughts should be rambling ( as I remember St. Hierom said of his ) as far as Rome or Carthage . But the natural course of its rambling ( duly considered ) is undoubtedly a great mercy to us ; for 't is to be feared d Evil would be as often present with us , as our e Wills , as St. Paul saith , and then a power over the imagination would little avail . In the main , it is our great advantage , and happiness too , that this one faculty of the Soul cannot possibly be fixed long on any one thing , without wavering to and fro , or be made the constant attendant of any predominant affection ; if it could , it might , I fear , often prove to us an Hell upon Earth , rather than an Heaven ; and by gratifying even one of our affections , should it alway hold a glass to sorrow , ( and sometimes we seem to will that ) or rather fear ; how miserable were we . Even the poor Prisoner going to Execution , hath this happiness , that his imagination is a wanderer , without any absolute controul ; and that every moment almost , his thoughts are for some short space diverted from death , towards other things , by some sense or other , ( though they presently return again ) or else it would be truly said , from the steadiness of the imagination , that the pomp or usher of death ( and so of all other evils ) would be far more powerful than the hand of the Executioner . The Psalmist seems to me to have had some such thoughts , when , beholding death in himself at some further distance , he suddenly crys out , f O let the sorrowful sighing of the prisoners come before thee , according to the greatness of thy power , preserve thou those that are appointed to die . We cannot well think or imagine how , and after what manner , this faculty works in Beasts ; we may conjecture perhaps , that it 's chiefly according to sense , or is more easily turned about by sense , and therefore makes not so pleasing or irksom impressions , nor yet so lasting , as upon our selves . This is certain , in our selves 't is not always readily diverted by sense , but is now and then so intent and fixed upon some peculiar object , as that at that instant we may be said neither to see , hear , tast , feel or smell , though indeed we do . And how rambling and volatile soever it may be in it self , yet it makes and sometimes leaves in the Soul such an Impress or Effigies , as is for continuance , which we call Memory , and that I shall now consider . SECT . V. Of the Memory . MEmory is , some remaining mark , impress , or footstep in the Brain , or a collective faculty there , of somewhat before rouled over by the Imagination , or examined by Reason ; whether introduced by sense , sent thither and actuated by the affections , or native in the Imagination ; and becomes a treasury or storehouse , for the Imagination and Reason to resort unto . Generally I think that according to the strength of the Imagination , those marks or strokes it makes do remain ; and that he who hath a smart conception or invention , and a good superintendent , ( that is , Reason ) seldom has a bad or weak memory : And therefore those men of parts ( as we term them ) who often pretent forgetfulness , rather pretend it , than otherwise , and are not to be trusted too far , in that pretence . And according as the Affections and Reason have gone along with the Imagination , to make that impress , so it is still more durable , and less subject to be worn out . He who has ever been terribly affrighted , will scarce ever forget the object , and circumstances of his fear ; neither shall we easily find out a man , that ever forgot the hiding of his Treasure , being a work that his affection led him to . So that as the quick and lively inlet of the senses , strengthens the Imagination , so the strength of the Imagination , is generally that which makes and fortifies a Memory : And when it treasures up things springing from the proper strength of our own imagination , or invention , well ruminated by Reason , and having the concurrence of well-governed affections , it helps again to incite and strengthen them , ( seeming to be a faculty as well active as passive ) and so is a more proper and fit Nursery for our own off-spring , than a strangers . For when it only or chiefly is a treasury by sense , ( viz. reading or hearing ) let it be never so vast and spacious , 't is not of so great use or profit ; it being hard to find a wise or good man so made , from other mens documents , though from the largeness or capaciousness of his memory , he were able by once reading to repeat over the whole Works of the most voluminous Author . And therefore as he that is affected with what he knows , is ordinarily sure of a good Memory ; so that Memory is always best , most useful , and likely to hold , which is the fruit of our own conception , imagination , and observation . SECT . VI. Of Reason . REason , is the Humane Touchstone of good and evil , right and wrong , truth and falshood , &c. the Superintendent , Vicegerent , ( under God ) Moderator , or Monitor of all the other faculties of the Soul ; though not always of power , yet at all times ready , to curb the Imagination and Affections , in all their extravagancies , and reduce them under its dominion and government . Right Reason , that Divine gift , and Humane enjoyment , is a thing which does , or may bear or produce many Leaves , and some most excellent both Flowers and Fruit ; as Temperance , Justice , Prudence , and the like ; and besides such its natural Fruits , as I may call them , I hope I may without offence think too , it is on its proper Boughs and Branches only ( though it is impossible they should naturally spring from thence ) that saving Graces are ingrafted . For he who has his Faith only placed in a light and airy speculation , or imagination , and not inclosed and held fast bound within the verge of his Reason , or otherwise some way imbraced or allowed by his Reason , will find it upon every occasion apt to fade of it self , as well as to be loose , and blown away with every wind of doctrine ; but this requires another place . Here if we seriously behold it in our selves as natural men , and view not what it is capable to imbrace and nourish , but what by good husbandry 't is able to produce of it self , we may and do find , and now and then undoubtedly tast , most excellent pleasant Fruits from it ; but then we must esteem them as gifts , or else they quickly lose their savour . Reason in us may be likned to some Plants of the Earth , which in the shade grow rank enough , and increase to a sufficient magnitude or dimension , yet have no pleasant tast or relish , nor ever bear good Fruit , though large they may : and therefore it is good to have it ever in the light of the Sun , tending and looking that way , and then never fear increase will hurt us . SECT . VII . Of the Will. THe Will I take to be , An assent of the whole Soul , to any present moving or ruling faculty thereof , in intention or act ; and therefore can assign it no peculiar place of the Body , more than other for its regal seat , as we do the Heart for the affections , and the Brain for all faculties of the intellect , but that there is a concurrence of all parts of the Soul ( which indeed possesses the whole Body ) to this Fiat ; or at least the major or stronger part , whereto the others ( though not silent ) give place . I look on my own Will , as I sometimes do on my self in general ; whilst I am at home within doors , and look no further , then do I take my self to be some petty Prince without controul ; but whensoever I look abroad into the World , then do I find my self restrained as a common Subject , to act no further than the Laws of my King permit ; cease that Law , and my power ceases . My Will may be free respecting my self , but 't is sure dependent respecting God ; or else I must by exempting my Will , think his power finite , which God forbid ! Such a thing there may be in us , from his Eternal wise disposition , as is sufficient to render our actions good or evil , and yet that sufficiency is involved in the whole Creation subject to Divine power . What power we have , let us endeavour to use well , without questioning the extent or utmost bounds of our Commission . 'T is said to be the perfection of Humane Nature , to know good , and to will it : For the first we all agree , that we are for the present imperfect in ; if we can do the other , let us always do it , and ( which is good ) let us ever pray , His will be done , without enquiring farther or beyond what is plainly revealed to us ; of his Will , or of our own . Will in us does seem much to exceed that of Brutes , and to be of another extract than theirs , as all other faculties of our Soul do ; for though I cannot behold them as meer Machines or Engines , yet I cannot rationally perceive or conjecture , that there is any Will in them , other than such as receives an immediate impression from sense , or that has its rise barely in and through sense ; such a Will as necessarily springs from , or follows their thoughts , not such an one as is able at any time to correct or put a stop to their thoughts ; neither do I believe there is so much as a Wish in them at any time , that their thoughts were other than they are . But such a kind of corrective Will most of us now and then perceive , and find in our selves ; and yet we cannot but conclude that such as it is , it wants a special Divine assistance to co-operate with it , even to make it ours . Howsoever when we find or perceive a desire or a will ( be it what it will ) in us , that our thoughts were other than for the present they are ; it may assure us our Soul is not part of our Body , or naturally extracted out of our Body , for then it would not be prone and apt to resist and controul such thoughts , as , while they were , travelled to please the Body . SECT . VIII . Of Conscience . COnscience is a Latine word , from con scire , to know together , and I think the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is to the same effect , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simul videre : As if there were now and then some stop , or consultation held amongst the faculties of the Soul. This consultation , demurr , or dispute in the Soul , is from the glowing of some spark of a primitive purity , which though raked up and covered , ever since our Fall , with all manner of infirmities and blurs , that our imagination is able to invent or bring in , so as it gives not that clear light it should , to lead us and conduct us aright , yet it often produces a light to warn us or inform us , when it is that we go right , and when wrong ; and blessed be God 't is not quite extinguished in any man. I have sometimes in my thoughts resembled the faculties in mans Soul to a Law or Judicature , and Reason to the Chancellor ; which though not alike in all men , but in some stronger and in some weaker , and in some one man sometimes stronger , sometimes weaker , yet still remains of some Authority at some times , to put some stop to those inferiour Courts of the Affections , &c. whereto the Will is , as it were the Sheriff or Executioner . And therefore I do take Conscience to be , ( and cannot in short define it better than ) A reverberation of that light of Reason God has given us , into the innermost recesses of the Soul : whereby , or from whence , there becomes a perswasion for some demurr , stay or hesitation for a while , of the other faculties ; though they often forthwith again disobey and proceed . And I cannot but think the Poet has well enough defined it , and no ways worded it amiss , in this verse , Stat contra ratio , & secretam gannit in aurem ; as if Reason perswasively and convincingly , did secretly whisper in its injunctions . I know this our Chancellor here , as I call him , is subject to error , and I doubt too , generally ( in which case he is not able to determine either way ) very weak ; yet obedience and disobedience to his whispers , are the two things wherewith we usually entertain our selves by way of reflexion ; and the one is pleasant , and as the Wise man calls it , a a continual feast ; the other is bitter , and a continual remorse . For though the error of this Vicegerent of God , do not at all alter the nature of good and evil , but that they remain as they are in themselves , and if we do evil from his error , we are punishable ; yet that gives our offence no worse a title than erroneous , and is properly the Understandings fault , whereas the other is stigmatized presumptuous , and is the Wills , or the Affections , indeed the whole Souls fault . Now by the way , if I have guessed or defined it aright , that Conscience is a result from Reasons whispers , or the inward reverberation of that best natural light we have to guide us ; why , since we all daily offend , and do wrong , do some of our high-pretending Rationalists seldomest feel its strokes ; and why are the same most felt , or most pretended unto , by men of weak Intellects or Reason ? Why truly in one case , I think man may become a deaf Adder , charm the charmer never so wisely ; and on the other side , I think that a weak Reason may be so dazled by the flame and zeal of the affections , that it knows not how to discriminate between them and it self ; and that the flashing and light of the affections , is often mistaken for the light of Reason ; or at least Reason seems to enjoyn and command as a Captive , whenever the affections would have him ; or else they only colourably set him up , as their Authority , against a Foreign Authority : For against Authority it is , that Conscience is ever most pretended . What is the meaning of the word Tender Conscience , properly and strictly taken , I do not well understand : yet if there be such a thing , I am not about to rake or harrass it in another man , having enough to do to look after my own . Weak indeed it may be , Reason is very weak in the best of us , and wants assistance ; but sure methinks , men should not pretend tenderness in it too , and such a tenderness as no man must come near it , so much as to inform it , or guide it , but let it go which way the affections please . I hope men only mean hereby tender affection , or tender heart , ( which I pray God grant to every one , and that it never become hardned , stubborn , or obdurate in any man ) and then we shall not fear but Reason will suffer information without offence . Well , be we as tender as imaginable in all parts ; be Conscience a post-cordial , or a post-wound , ( as truly 't is the latter , whenever we act against the tryed light of our Reason ) we shall do well to endeavour by all means to avoid this wound , not only in humility exercising this our best faculty , but hearkning to others reasons , and praying God to assist us : For there is no man but may live to see the error of his own present Judgment , which if it err for want of diligence and care , or receiving information , may that way prove a wound in the end too . However let us all be assured , pretence of Conscience will never want its darts in the latter end . There is no man knows his own heart , 't is deceitful above all things , much less can any of us look so far into other mens Souls , as to see whether the light within them ( a thing much talked of now-a-days ) be the light of their Reason , or the flashing of their Affections ; and therefore we ought to be as tender in censuring any man , as he would be to be censured . I beseech God to enlighten me in all my ways from the first , Reason ; and beg of others not to be too tender in trying themselves : search narrowly whence that light they have proceeds , remembring that speech of our Saviour by way of question , b If the light that is in thee be darkness , ( which I much doubt it is , if it spring from the affections barely ) how great is that darkness ? SECT . IX . Of the faculties of the Soul , working upon each other . HAving slightly run over the several apparent , and most discernible faculties of the Soul , distinct and apart ; I will endeavour to behold them working together , fighting and combating , raising or inflaming , helping or assisting , drawing or inticing , quelling or allaying , ruling or governing one another , in some plain and familiar instance , which may be this . A man who has lived , until his Reason has been able to inform him he lives , and shew him some ground how , and whence he lives , for that it is not from himself that he lives : A man , I say , endowed once with this faculty visible , ( which never much appears till some perfect stature of Body ) and having all other faculties of his Soul quick and ready to work , but by reason of the Souls conjunction with a Body , necessitated and constrained to work by and through the Organs of that Body ; through them , I say , by one means or other , the Soul lets it self out into the World , or lets the World into it . Now espying through the Eye ( and perhaps a hear-say would work the like effect ) a covering of the same mould over another , but withall attended with Riches , Honours , Dignities , Power , Place , Authority , or any outward worldly pomp or vanity whatsoever ; from this sight it may be ( with some little present concurrence of the imagination ) is the concupiscible part of the Soul irritated and stimulated , and somewhat bent and inclined . The imagination from them again ( which perhaps otherwise would be quickly at work in Eutopia , and do little good or harm there ) is stayed from its present pursuit , to attend them ; and being over-apt to gratifie the affections to the full , presents them again with a false beautiful glass , and , it may be , some such like inscriptions as these , Haec omnia vobis dabo , or , bonum est esse sic , ( in the room of hic : ) From hence again the concupiscible part of the Soul becomes so inflamed , that it awakes and rouzes all the other affections ready for its attendance , though often from its very Brethren it meets with obstructions : For if this spectacle be introduced to some Soul , though the desire therein may be as great , and as large and extensive as in another ; yet fear and care of the Body , and a number of anxious thoughts and doubts , frame a a Lion without , because there is a Hare within : The man would move his hand out of his bosom , but it b grieveth him to do it , and his very c desire , as Solomon says , slayeth him : His desire is for the glory of his Body ; and the rest of its fellow-faculties being for the Body too , they fight for the ease of it . But if a vigorous active Spirit , become once infected with an itch from this prospect , ( admitting the itch not natural ) then besides the imagination ready at all turns to project , design , and contrive all the ways and means imaginable , as we say , all the other passions run full cry after this desire ; now Hope and Assurance , now Fear and Distrust , now Heaviness and Displeasure , ( Ahab's case when he coveted Naboth's Vineyard ) now Anger threatens and strikes , now Dissimulation courts , &c. and together without notice of Friend or Foe , they endeavour and agree to run down every obstacle in the way ; and the Will is carried along with them as a Captive or Slave , which indeed is the proper subject of right Reason . And in this career I cannot but say Reason bears a part , and is one in the company , but yet blinded and as it were a Captive , under dominion for the present . It moves indeed as Reason , weighs every circumstance , convenience and inconvenience ; but yet is for the Affections interest , and at their beck , and becomes like the General of an Army in a great Mutiny , ready to gratifie them in whatever they demand . Yet withall , 't is never such an absolute Slave in man , though it goes along with the Affections , and serves them sometimes , ( for as I have already said , and it must be ever observed , that in every action properly Humane , although there be a kind of dissention too , yet there is some kind of concurrence of all the faculties of the Soul , and no one faculty is wholly and fully excluded ) as not to have a Negative voice , and some power left to use its exhortations at peculiar times . 'T will be now and then trying to reclaim the disorders in the Soul , and shew it self fitter for Conduct , than Vassallage ; point out , and lay forth the falsity and circumvention of the Imagination in the first rise or beginning ; the false bent and foolish inclination of the Affections ; the captivity and slavishness of the Will ; I and it self too , for the time passed : hold forth to it self , and the whole Soul , prospects at some further distance : make us see the uncertainty , instability , mutability , and vanity of all Earthly enjoyments ; the certainty of death , and withall that as with the enjoyer there will be no remembrance or thoughts of them in the Grave ; so neither will there be any remembrance of them , who now enjoy them , by those who come after : That above the present necessary support of the Body , there is no need or use of any worldly things ; that they add nothing of real worth to any man ; that there are always necessary troubles and vexations attendants on them ; that in a mean and private path , we are least subject to affronts and justling ; that the Creator of the Universe , cannot but be just , and a wise dispenser of all things , and that we shall never want things necessary for our journey ; that there is a possibility of the Souls existence after separation from the Body , and then by consequence , there is as much necessity for the imploying its faculties in the well-governing it self , and laying up some treasure or provision for it self , which can neither be of things here , nor properly laid up here . And besides this , it will sometimes forthwith get the assistance of the Memory to its aid , to shew us instances and examples of other men : some failing in their attempts when they were got to the uppermost round of their aspiring Ladder ; others crushed down and ground to pieces with the weight they drew upon themselves : and on the other side , others weary of their very acquisitions , and casting them behind them ; others joyful , happy and quiet , in a very mean and low estate and condition . And happy were it for us , if Reason could in any time , or for any space , win the Imagination to take part with it too , and so leave the common Rout without any Officer to side with them ; in which desertion , their heat is soon allayed and cooled : For this cogitative or conceptive quality , is of ability in some sort , to work even upon Reason's account alone , and can imagine there may be a happiness beyond all bodily sense , and then forthwith all its former glasses , become but painted Paradises , and formal nothings . I say , though Reason sometimes runs , and works from the Eyes of sense , it has Eyes of its own , and sees far beyond the capacity of the Bodies Eyes , and what can never be introduced through them only ; and so St. Paul not improperly mentions to the Ephesians , d the Eyes of their understanding . Nay such is the strange and admirable frame of man's Soul , that as the understanding has Eyes to see , and power to direct in some measure ; so have those inferiour faculties , the Affections , Ears to hear , and hearken to its direction and call : what is the meaning else of those words , e He that hath ears to hear let him hear , if the Affections moved not sometimes upon some inward stroke or noise ? No man ever made doubt , but all those to whom our Saviour then spake , had bodily Ears , and yet he concludes his Parable with that saying , being about to move the Affections , and keep the heart from being rocky , stony or thorny , and make it good ground ; telling us in the explanation , that the good ground are they , which in an honest and good heart , having heard the word , keep it , &c. Even Reason in man is the Word of God , and if our affections would but hearken to its dictates , our Soul would neither be in so much danger to go out of the way , nor have such mutinies in her way , as she too often finds . Well , I am not about to rob Grace of its effects , or to attribute these sights or noise , or hearkning , chiefly and principally to ought else than Grace , and the free subsequent gift of God ; we shall find occasion enough , I doubt , to acknowledge where we ought chiefly to pay our tribute , and I shall take occasion to speak more of it hereafter . But this I dare somewhat boldly say at present , ( to leave us inexcusable ) that there is not one man of common reason , or common sense , in our ordinary phrase , but take him a little out of the noise of the World , and his affections a little cooled , and he will acknowledge something of truth in this ; at least he will not be able to deny it in his heart , but there confess to himself , that he has heard and does often hear his own natural monitor , Reason , though he never did , or were of ability to obey him long . For besides God's gracious goodness in pointing us out a way by his written Word , and his special Grace , leading and assisting us ; he has set a native rider , Reason , upon us , to direct us , and in that especially differenced us from the Beasts , that must necessarily perish . They have somewhat of Reason , ( some men will scarce deny it them ) but then 't is such a Reason , as is always subservient to the affections , goes along with the affections , sees with the affections , and from the eyes of the Body only : Not a Reason that is able to see of it self at a distance ; nor a Reason of any power or ability to put a stop , check or controul to the affections , or resist-or stay them , but help and further them : Nor have they affections that can hearken , or be moved , otherwise than from sense . But such have we , and whenever we cast off this Rider , we may remain somewhat the more sagacious Creature , but in no sort the wiser Animal ; and yet if we do cast him off for a time , we cannot be quite rid of him ; he will up again if it be but to spur and gall us , and wound our affections , that though they go on still , yet somewhat halting and lame . And this is the thing which I have defined , and certainly may most properly be called Conscience . But beside this , such is often the goodness of a gracious God , who created and endowed us with such a Reason , as a separating and distinguishing gift from all other creatures , and no ways the ordinary work , or production , from him , called Nature ; That besides it , I say , he often throws in some let , or stop , in the way of this race of our affections ; and disposes things in his providence towards the assistance , and strengthning our Reason . If Reason see not as it might , or we hearken not to it as we should and ought , he sends some unexpected accident , pain , or sickness , or the like ; whence we become sensible Soul and Body , of the approaching certain destruction of this our Tabernacle ; and happy are we , if we are converted and live ; nay happy are we if we become truly penitent for our former blindness , deafness and errors , and die . Then we always see , to be sure , with some Eye of Reason , and whatever other pleasing prospects any man may have , whatever deceptio visus there may be in health , I never heard of any sober man yet , who run this race or course , but whatever he saw before , when he came to the Goal , Death , he saw the vanity of this , though he believed not the glory or pain of another life ; and was apt to make some such short reflexion upon it , as Solomon had done before to his hands , Vanity of vanities , all is vanity . Let a man dream here never so sound and quiet , he then usually finds , 't is but as a dream , when one awaketh . How much better then and safer might it be , to hearken to such a voice in health , f Awake thou that sleepest , than hear our Trumpet sound it only at our Exit . PART III. SECT . I. Concerning the primary faculty of the Soul , and wherein the primacy may seem to be . OUr Souls do work , and after the manner aforesaid do they sometimes work ; but it will be a very difficult matter for the Soul , so to trace back or unravel it self in its manner of operation , as to discern the origine , or first rise of every work . What is the first moving point , and rudiment of animation , we shall never know ; for though we partition out the Soul into divers faculties , and allow those faculties several peculiar rooms in the Body ; yet as that structure and habitation for it , the Body , is so intirely framed and built , as no one room can be said to be before the other , though those rooms are extended and enlarged to their full proportion by degrees : so the inhabitant and mover of it , is one ; and none of its faculties in time before other , however some apparency in actu , may deceive us . I now think , but why I think , I cannot tell , whether because I have first a desire to think , or a will to think ; whether I have a will to desire , or a desire to will ; whether I have reason to imagine or think , or thoughts to reason and weigh things . I have all , and my Soul is all , and the gift of one unfathomable Essence , whose ways are past finding out , and this one of his wonderful works or ways . My Reason may weary my Imagination in the quest and pursuit of this knowledge ; my Imagination may bring in enough to puzzle my Reason in defining and judging ; my concupiscible faculty may either egg them on , or intice them ; my Memory may be assistant to lay up safe what my Invention has found out , or Reason judged , or the Affections have desired ; and the Will may be ready and attendant ; and all work together , and aid and assist each other in the search , and yet never find out or define the first motus amongst them . All that I am able to say in my own Judgment , is , that a fearfully and wonderfully am I made , and that my Soul knoweth right well ; but in reference to any certain definitive knowledge thereof , especially how my Soul worketh principally and primarily in my Body , I am inforced to cry out , b Such knowledge is too wonderful for me , I cannot attain unto it . And I think I may truly say , without alledging it as an Asylum for ignorance , or a Remora against search and tryal , it is a knowledge which man is no ways capable of , and such an occult secret , that the desire of it may endanger us . What God has hidden or locked up , let no man think to find or open . Surely every rational man will soon find the way of the Soul to be as difficult and wonderful , as any of the four things mentioned by c Agur ; and I may confidently speak in the words of Solomon to any such diver , d As thou knowest not , what is the way of the Spirit , nor how the bones do grow in the womb , so thou knowest not the work of God , who maketh all . 'T is not a thing I dare undertake to discover , nor a thing I have absolutely desired to know : But only to quiet and satisfie my self , I have endeavoured to make some little search or enquiry , which of the faculties of the Soul may seem ( a visum est only ) primary or most potent in operation , not which in truth are ; for that shall never man certainly define . And therefore let no man , till he be able to find out himself , the circulation of the Soul , and the origine of that circulation , and be assured to convince others in reason of that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blame me of sloth or ignorance , but allow me something of intellect , if it be but in finding out my own defect therein . And yet because I am willing in some degree to satisfie my self , and others too , but not wade herein further than some light from Scripture ( which I believe to be the true proper light which lighteth every man that cometh into the world ) may seem to direct and mark out , I shall set down somewhat of my thoughts , concerning the priority , precedency or prevalency in the faculties of the Soul , one before or above another . Whereabout though I may seem to dissent from the received opinion and learning of the World , and therein be exploded by some ; yet I trust and hope , I shall in no wise wrench or screw that Sacred Word for my purpose , nor much swerve from the true and genuine meaning of that , which I alledge to be the principal , if not the only , ground of my opinion . I am not able to find out any great ground of contest to arise between any faculties of the Soul for priority or precedency , ( that is , any dispute or question thereabout ) unless between the Imagination and the Affections barely : Now that which we call the Imagination , or cogitation in the Soul of man , we find to be an unconstant fluttering , as well as a restless faculty ; which at no time can be found settled , or made to fix long , nay much or often , upon any one single object , unless some affection do first seem to draw it , and set it on work , and in a manner fasten it as its attendant for a time , though then also it have some momentary flyings out , and extravagancies . And though it be a thing undeniable , that the imagination may often move or rouze some affection which was quiet before ; yet it is a thing as undeniable , that the imagination or cogitation never created or made any affection , more than any affection ever created that ; for we must agree they are contemporary in the Soul , and so neither hath the precedency . But yet where one seems to work more often , in obedience , and to some ends and designs , or safe lodging or pleasing of another , we may allow that other some kind of excellency , and so priority . And this I am ready to afford to some affection , lodged in the center of the Body , or innermost place of recess for the Soul , there secretly fixed by its Creator , with some reason to direct and guide , as well as imagination to whet it . Indeed the imagination and the affections , when they are orderly or regularly working , ( if not at all times and seasons ) do whet and as it were give edge to each other ; but surely as the Love of God , far exceeds the thoughts of him , so the Soul being an emanation at first from that Spirit of Love , Love of him may be said to be a cause of thoughts of him , and that if the Soul were not naturally capable to love , and tend some whither , we could not so much as think . Sense must be agreed , while we live in the Body , to be the chief ( though not the only ) inlet or Port to the Soul , and that every object , by and through sense , has some touch in its entrance upon the imagination ; or else we shall make a strange Chimaera of the Soul : But not barely resting upon sense , we may allow some prior inherent quality , upon which , by sense , the imagination may seem attendant , and in subjection to . And though at some times the imagination do appear as the usher of the affections ; yet the least affection once kindled , ( and something there must be allowed to be kindled , whether of it self bursting out into flame , or however inflamed or kindled ) will often hale the thoughts to the object , without any farther help of sense . But many things are presented to the imagination by sense , upon which no affection seems to stir or move that we are able to discern ; and thereupon we may allow the imagination's work or motion , to be chiefly from something occult , ( whatever use it sometimes makes of sense ) to which it is , or may be in subjection , and not prior , but rather posterior . SECT . II. That it seems to be in the Affections rather then any other , from Scripture . THere is a common saying , how true I know not , that life is first and last in that part of man's Body , which we call the Heart ; and it is generally agreed and believed , and I find no reason to dissent much from that opinion , that there is the principal seat of the affections , and that That is the Cell , wherein they chiefly move and work . Now nothing is so much called upon in Scripture , as the Affections , nor any part of man's Body so often named , as the Heart , the chief and principal seat thereof ; as if that part were taken for the whole , and the content for the contained , and whole man , Soul and Body , were included in that one word Heart ; and no act or thought of man were significant without affection , or did arise or work but from an affection . I shall not in this place ( going about to shew some peculiar prerogative the affections seem to have over the other faculties of the Soul ) scrape up together and cite the multitude of Texts , wherein God by his Prophets and Apostles seems to strike only at the root of the affections , the Heart , and call upon that particularly to be given him , or inclined or bent towards him ; they are obvious enough , and I believe a thousand such are readily to be found . But I shall only mention some peculiar places , occurring at present to my thoughts , which seem to allow , not only a native , or dative power in the affections over the whole intellective faculty , whether Imagination , Memory , or Reason ; but also some primary influence which they have upon them all , or as if the other faculties had their rise or spring from them . Thus generally whensoever the intellect is mentioned in Scripture , it is coupled with the seat of the affections , and taken for them ; as if from thence it rose , and had its influence : For if the very imagination had any motion of it self , or by sense barely , without the agitation or help of an affection , and so were the first inlet of things to the affections , by and of it self ; it s own peculiar seat were then the proper attribute and adjunct for it , and it would or might be said , the imagination of the Brain , instead of the imagination of the Heart ; for there doubtless we imagine in dreams , and when the affections are most quiet , and may seem only to move ( if they do then move ) from the imagination . But on the contrary we read in Scripture , of the a imaginations , b thoughts , and c conceptions ; the d meditation , and e study ; the f intents , and g devices ; the h inditings , and i reasonings ; the k understanding , and l errors of the heart . After this manner speaks St. Paul , that when in a whole days discourse from morning to evening , he found he could not move the affections of some of his Countrymen , cites them these words of Esaias the Prophet , m The heart of this people is waxed gross , &c. lest they should see with their eyes , and hear with their ears , and understand with their hearts , and should be converted : As if the heart must be opened , and the affections first move , to let in understanding . All which considered , we shall not find it any absurdity in our Litany , to pray against blindness of heart . In these places , with many more like , the Holy Spirit of God pitching upon the affections , or the chief seat of the affections , for the whole Soul ; it seems to me to point out some potent , if not some leading quality in them . And therefore do I think we have not translated that Mandate of St. Paul to the Colossians amiss , by these words , n Set your affections on things above , not , set your minds : I know the original is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superna sapite , or de supernis cogitate , and so primarily respects the mind : But 't is also frequently applied in Scripture to the affections ; so our Saviour uses it to St. Peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , o thou savourest not the things that be of God. And although we render it , p Let this mind be in you , which was in Christ Iesus , yet it must needs be there meant rather of the affections , viz. an humble mind and void of pride , because of the immediate subsequent declaration of our Saviours humility . And as the Scripture speaks after this manner of the Imagination , so it doth also of the Memory , which though I have in some sort before defined to be the Treasury or Storehouse of the Soul , seated in the Brain ; yet the affections do seem to ingross that title too , and that there is not only a savour or sense , but a laying up , and keeping in the heart , as well as Brain : So it 's expressed of the q Virgin Mary ; and our Saviour seems to inferr it , by telling us , r A good man , out of the good treasure of his heart , bringeth forth good things ; and an evil man out of the evil treasure , bringeth forth evil things . As if all our good or evil acts , had their stamp or coinage from the Affections . SECT . III. That it may seem to be in some affection from Humane conjecture and allowance . HUmane thoughts and cogitations seem unto me like Clouds in the Air ; some vain and empty , and like unto Smoak ; some full and weighty ; some bright and pleasant ; some black and dismal ; succeeding each other in time and place ; always in motion , and sometimes quick and violently agitated , upon divers occasions , from divers quarters ; which , though they may be said sometimes to refresh the Earth , and make her good and fruitful , and that without the fall of them upon her , she were an insignificant , dry , heavy lump , without activity or cause of vegetation ; yet certainly those Clouds were first insensibly created , raised and sent up , from her , whom they again sometimes refresh , and sometimes drown . Indeed to me the affections do no otherwise appear than that Earthy part of the Soul , ( and so we sometimes term it , and that not improperly , while 't is imployed on Earthly things ) which though it have not that splendor , nor is beheld in any wise so admirable , or excellent , as those glorious Lights above , from which it receives influence ; yet does rather seem to precede them in time : And it may be no false assertion to say of them , as the Scripture does of the other , they were ordained a to give light upon the Earth , which was before them . The intellect must be owned by all , as the affections light , and Reason as our present Sun , able in some measure to correct their barren , churlish nature and quality , and now and then dispell those unwholesom and unpleasant mists and fogs , springing , or arising from them . But yet this Earth of ours ( as all things ) was created good , and in no wise to be wholly rejected , contemned or despised ; and for ought I am able to perceive , might be the chief cause why the others were at all . Whoever shall tell me , 't is some more noble faculty in my Soul than an affection , that gives being to this very enquiry , I must acknowledge somewhat of truth in the allegation , and probably my suggestant may do no less in first acknowledging some kind of appetite , or desire in my Soul to enquire and search . b Desire as it preceded our first unlucky knowledge , so it continues surely a fermentation in all our learning ; at least some affection does , and works that , which our natural light would not attain to , of it self . We have a saying , Si natura negat , facit indignatio versum , Indignation is an affection in the Soul , and often , at least , helps , aids , and assists the more noble faculties to work , and so do other affections too , as well as Indignation . The great pretended Rationalist of the World ( the Atheist ) has ready at hand another such like verse , and if we talk of God , will forthwith bring it out , and tell us , Primus in orbe Deos fecit timor , — That it was not our Reason was able to find them , or our Imagination to conceive them , of it self . It may be true in some sort ; and it might be happy for these Rationalists too , if fear could set their intellectuals on work as well as ours , since love does not , or will not . However , from them , who deny the Author or Inspirer of the Soul , 't is agreed , that the passions if any part of the Soul must first find him ; and surely I might no less properly before have resembled Affection to a Whetstone , than I did Reason to a Touchstone : For though it be Reason which tries , whether they be pure or impure , false or currant , yet 't is an Affection that always give an edge , and vigour , even to Reason , as many of our quickest Wits have owned ; and that without the rubbing or motion of some Affection , there would be little of sharpness , or so much as brightness , in any other faculty of the Soul. SECT . IV Of the potency of the Affections . THough we should not , or do not allow the affections precedency by way of operation , or any primacy or superintendency in them , over the other faculties of the Soul , but admit it to be in some other more noble faculty , as the Imagination ; yet something of force , power and strength , must be granted and allowed to these common Souldiers of the Soul. It is a wise and prudent conduct that keeps them at any time from mutiny , and disorder ; but if it once happen they do mutiny , 't is not any General we have , or carry about us , that can reclaim them , or rule and master them ; much less at any time disband or cashier any one of them . I know a man may talk Philosophically , and when his imagination is high-flown , and his Brains a little busie in asserting their Prerogative above the Affections , he may think of mastering , subduing and eradicating , or at least of wholly mortifying them ; when all the while , 't is a vainglorious affection to be esteemed wise , and master of ones passions , that sets the Brain on work and raises such a mist therein , that the Brain for the present cannot espy it , but thinks it works for , and of it self . Let no man think I speak this , as if experience were my only Tutor , ( though with us all it often appears a baffler of Reason ) or because I have too much been , or continue a slave to my affections ; until he can plainly shew me he has mastered his own . I do own their potency , and am in quest of another power . In the mean time , while I behold the Soul as it is , as I find no ground for contest or dispute about precedency , between any faculties of the Soul , unless between the Affections and the Imagination ; so is there none , as I conceive , for predominancy , power and strength , or mastery one above another , unless between the Affections and Reason . The Imagination though a faculty head-strong ( as we say ) enough , at particular seasons , is various and mutable , and never holds out long , or keeps its station against opponents ; but is apt to yield and comply with every sense upon all occasions . The Will , as I have said , is the certain assenting subject of the present ruling faculty : For if I am sad , and would be otherwise , 't is the Wills obedience to a present desire ; which desire , it may be , springs from some sensible uneasiness of my present condition , or some special dictate , or demonstration of Reason . Reason , that excellent special Divine gift , is never much visible , till man be of some age or maturity ; and till then , how apparently do the affections reign ! and sometimes one of them over the other , and the imagination is ever their assistant , till Reason become of ability to reclaim it , and win it by fits , or turns , unto it self . And during this infancy of the Soul in the Body , there is certainly some special preventing ruling Grace , I know not what else to call it , that keeps us from running into all manner of extravagancies , as well as there is a providence , that keeps the World from resolving again into its first Chaos . Now that which forces me to impute such potency to the affections , above all other faculties of the Soul , is this ; that the greatest and strongest combates in the Soul of man , are still after God has actually given us some Reason , as his Vicegerent , to govern us , and seems as it were to leave us to our selves ; at least if he did leave us to our selves , we might justly condemn our selves , for our disobedience to that only guide of the Soul under him . Which guide , ( Reason ) though appointed in some sort to be the Soul's governour too , never yet fully and wholly subdued ( let men talk what they please ) any mans evil and erring affections . Yet on the other side , unruly and violent affections , have many times totally and absolutely extinguished and destroyed Reason , as strong and clear , as man has ordinarily been endowed withall ; and this I take to be demonstrable in every distracted person , or mad man : For the word amens , or demens , in Latine , that is , without mind , or without Soul , I think them improper words in the case , for that there is nothing wanting in mad men , but Reason ; and the more proper word for that distemper , or loss in the Soul , might be that by which we distinguish a Beast from a man , that is , irrationalis . And this is to be noted or observed , that it is nothing else at any time , but some violent , impetuous , and unlimited passion , that is the cause of this distemper ; and at such time always , as man is of maturity , and Reason of some ability to govern the other faculties of the Soul , and to put some check to the career of the affections , if it were but consulted or suffered . We have Infants idiots , ( as we call them ) but never have Infants mad , or distracted : He who always wanted Reason to govern himself , can never be said to have lost it , or quite discarded it ; as is the case of mad men , who have all other their faculties quick and working , but become totally deprived of their once Moderator and Governour , and doubtless can have no check of Conscience , imagining all they do is right , and thereupon the Law exempts them from punishment . I have not been much conversant in the Hospital of Bethlem , but if it were narrowly enquired , I believe it scarce has a constant residentiary in it , but some violent native passion first gave him his mittimus thither . I am ready to acknowledge that every passion in excess , is a short madness ; Reason is clouded , shut up , or hid for a time , but not quite extinct , cut off , or shut out of doors : But when that once comes to pass , through the violence of any unruly masterful passion , and from vehement becomes habitual , I doubt it wholly and irrecoverably lost , and question much whether Physicians do not vainly pretend to a perfect and absolute cure . But herein I distinguish between passions , how violent soever , raised from some fermentation in the Bloud , ( though they seem habitual ) as may be from Wine , and several corporal diseases ; and such , where there being no distemper of the Body , Reason is once disbanded , or cast off , by the violent career only of some native passion , assisted with the spur of the imagination . For the imagination of it self , is not of force and ability to destroy Reason ; it may be more vain and idle , more extravagant , and less subject to be governed by Reason , than the affections , but if it had any such power of it self to destroy Reason , then might a man lose his Reason from a dream ; for then does the imagination work most strongly , and without opposition , and often carries with it terrible presentments to the other faculties of the Soul : But from thence we never find men distracted , or beside themselves ; it must be some violent waking affection , that does it , when Reason is at hand to oppose , ( which is not in a dream ) and sets the imagination , like a rouling Engine , on such a career , as to leave Reason quite behind , and destroyed , and it self never reclaimable from a vain wandring course . They are these passions which metamorphose a man into a furious Beast : 'T is they which are able to destroy that best faculty , or light of the Soul , Reason ; and therefore Solomon's maxim is to be observed above any , Custodi cor . But Reason was never yet found of ability , to destroy or wholly mortifie any one passion . It may somewhat from Divine assistance , regulate or calm , lead or direct , but if it should wholly destroy the affections , as some have pretended to do by it , it would prove in the condition of a Prince without Subjects , that is , indeed , no Prince or Governour at all ; but we find the Subjects able sometimes , for want of his vigilancy , to destroy their Sovereign , and set up a strange confused Anarchy amongst themselves . Whatever faculty of the Soul we may give precedency to , we sometimes too sensibly find the strength and power of our passions : For besides that they are able to destroy one another , and that love or hatred can drive away fear , and fear is able sometimes to suppress love or hatred ; so as it seems more difficult to determine which of the passions are strongest , then it would be of those things Darius his Guard a disputed about , while he was asleep . They are all strong , and either of them is of power enough oft-times , to make us destroy our selves ; or at least neglect our selves , and work more hurt to our Bodies , than any other faculties of the Soul whatsoever . Reason never destroyed any man , the imagination might help to do it , but never did it of it self ; but b sorrow has done it , if we believe the wise Son of Syrach . And this common experience will tell every man , who lives , and is not yet destroyed , that the slightest of the passions , is able to keep us waking by its proper strength , when the imagination , were it not for some affection , would let us sleep . By the strength of that only ( I mean the imagination ) we seldom so much as awake from our sleep , unless by some terrible presentment it do irritate the affections , and then they are the cause , and not the imagination ; and if we do awake thereupon , Reason forthwith shews us the folly of our imagination , and our affections become quiet . But when they have their rise from sense , more peculiarly than from the imagination , then is the combate dubious ; they then go on in their rebellion , and there is no mastery to be obtained over them by power , but by fraud as it were : The Will they outlaw , which was ordained the subject of Reason , and that necessarily carries with it the Organs of the Body as its ministers . The aim of the Will may be good in general , but that is not of power to distinguish between reality and apparency of good ; neither good the end , nor virtues the way to that end , have any corporal shape , and therefore cannot be shewed , as so , to the senses , whereby the affections might be reclaimed , and made to fix upon any real good . Besides Sense is only judge of present things ; Reason of future , as well as present ; the imagination is somewhat capable of both : And therefore if ever the affections become fixed on a real good , 't is not that they are mastered , but that ( next and immediately under God's special Grace often leading and directing them ) they are deceived into good , hoodwink'd a little from sense , and caught as it were by a wile , or stratagem : The imagination is slily drawn away from taking part with them , and somewhat of real good is first from Reason , as it were , darted into the imagination , and by the imagination conveyed unto them . Affections being native , visibly working in us , as soon as we are born , without controul for a long while , ( unless ab extra , as we say ) and no Reason to govern , till they have encamped and fortified themselves ; the wise man might well say , c He that ruleth them , is better than he that ruleth a City . The City where they inhabit , is a deceitful place , many Caves and Vaults in it , for them to lurk in ; we find it but too true , when we enter into it , and search it , and think we have wholly won it . We may well wish that Ieremy were a false Prophet , and somewhat deceived himself , in telling us , d it is deceitful above all things ; and therefore we have a hard task to make those Citizens there , good Subjects , and fit for another City , e whose maker and builder is God. If ever they prove so , they must be dealt withall , like as with men wedded to their affections , ( as we term them proverbially ) and as they are usually dealt withall ; that is , allured and led , not thrust and driven , they are too stubborn to move that way . SECT . V. That some Affection , is the substantial part of the Soul. I Have thought , and do think , and believe ( which is somewhat more then a thought , it is a thought with the concurrence , approbation and allowance of ones Reason ) that the Soul of man is immortal ; and that the very Essence or substantial part of an Humane Soul , disrobed of a Body , or subsisting of it self , is some restless working ( however at some times invisible ) affection ; and that if those more noble faculties of our Soul ( next and immediately under that bright heavenly Star ) are the Pilots to conduct us unto rest , some affection ( as it seems to me ) is the chief Passenger in this frail and weak Vessel of the flesh . St. Paul in that admirable Encomium of his , of Charity , tells us , that it abides , when many other gifts fail . And if a we shall know , as we are known , as he tells us in another place , there will be then little use of the Invention , Memory , Reason , or the like , which are but the Handmaids to knowledge . Neither can I rationally imagine , after return of the Soul to its place of rest , or for default thereof in its banishment to everlasting wandring , any use of other faculties than the affections , unless towards the exalting or heightning them in their several degrees , whether love and joy on the one side , or sorrow , fear , &c. on the other . The Soul of man being an emanation from that Divine love , must necessarily partake of it , love ; and not able at present by any natural light it has , to reach unto it self its proper object , lays hold on any thing , rather than seem to vanish or be extinct ; and withall that it happens to have such several inclinations in man , while it is here , is surely by reason of some false imaginary light , or the want of a true one , and that we want both power and skill , in the setting or tuning some strings of the affections , as I may call them . And 't is want of a clear inspect into our nature and frame , that we become , as David speaks , b a stubborn generation , a generation that set not their hearts aright , and whose Spirit cleaveth not stedfastly to God. And I do further believe , that all the faculties , strength and power of the Soul , which we have , are given us towards the performance of that first and great Commandment , c Thou shalt love the Lord thy God , with all thy heart , and with all thy Soul , and with all thy mind : The whole Soul beside , seems naturally subservient , if not subsequent to the affections motion , and the motion of the Soul would be strange without them , and not imaginable ; they being as necessary as they are useful . And therefore I think we may as well cease to be , by our own power , as cease to affect ; and they who have gone furthest or most covertly herein , have in going about to hide some particular affections , shewed others more visibly ; and for the covering of their joy or sorrow , fear or anger , or the like , have set up for predominant in their Soul , a seeming contempt of all things ; which is an affection it self , and for ought I know , as subject to be faulty as any . For surely the Soul may seem no less glorious in its march , with all its parts and retinue , than some of them ; provided it marches the right way , and each faculty help and assist , and not go about to destroy each other . SECT . VI. How the Affections move from the Imagination , or otherwise . IT does seem to me , as I have said , that the affections , or some or one of them , we properly so call , are , or is the chief inhabitant in this our Body ; from which , or from whence , there is , or proceeds motion and operation voluntary . Now if the Imagination be granted to be that glass in the Soul , from whose reflexion they only move , which for the present let us grant ; then do I conceive , that glass may receive its light which it casts on them , three manner of ways : 1. By Sense , 2. By Reason , 3. By Divine Revelation , immediately by God , or mediately by his Word . From the two first , the imagination shews unto the affections , this present visible World only , but yet after divers manners . From the third it shews them another World ; which sight from this last , as it is more glorious , so it is here more rare , and men that once obtain it , have their affections so fixed by it , that they seldom quite turn away , or utterly lose it . 'T is that which I humbly conceive the Author to the Hebrews speaks of , with a kind of impossibility of retrieving or renewing it , if once men wilfully turn away from it . a Being ( says he ) once enlightned , and having tasted of the heavenly gift , and made partakers of the Holy Ghost , and have tasted the good word of God , and the powers of the World to come ; if these fall away , &c. Then immediately after he uses this expression , b But beloved , we are perswaded better things of you , and things that accompany salvation , though we thus speak , for God is not unrighteous , to forget your work and labour of love , which you have shewed towards his name , in that you have ministred to the Saints , and do minister . As if whatsoever light we had , or whencesoever it came , Love were the worker and labourer in our Harvest : but of this I intended not to speak , 't is a subject very unfit for me to handle ; God is gracious and merciful , and as I am not able to depaint that light , so it behoves me not to limit his power , no not in my thoughts . But how our affections move from that first or second light , is my intended enquiry at present . From this second kind of light , viz. that of Reason , by reflex from the imagination , the present World is shewed to the affections , with all its vanities whatsoever ; the certain period of man , and all things else in it ; the falsity and mutability of it ; the futility of the love of it , or care for it . And from the reflex of this light , though the affections are sometimes cooled towards the World , and bent and inclined somewhat towards some greater and more perfect good ; yet finding it not , they often suddenly fall away again , and know not where to fix . By reflex from the first light , that of sense only , the World is seen , as Beasts see it , for fleshly delights , and for support and maintenance of the Body , but with this difference between us and them ; that their Souls being of a bodily extract , and terrestrial , their affections move no further than in reference to some present utility of the things of the World for the Body : Ours are coelestial , and of continuance for ever , yet necessitated in respect of the Body , and for its sustentation , to make use of this light from sense . The concupiscible part of the Soul , being first ( and most often ) moved from this light , before Reason appears and shews her self ; aud yet never fully satisfied with any present thing it enjoys , ( although it often receives its checks from reflex of that second light ) if it be not graciously restrained by the third , and led to take some hold on that good , wherewith it may be somewhat satiate in hope ; it grasps at innumerable things , neither useful to Soul or Body ; shews only . it is not terrestrial , and yet withall that it is capable to lose in future , its title and signature of coelestial . SECT . VII . What light the Imagination receives from Reason , and the weakness of Reason . THe second way by which light is communicated to the Imagination , and from thence reflected on the Affections , is ( as I have said ) Reason , which is the proper light and guide of an Humane Soul , and by which it doth discover the vanity of this World. But it is not the least wonder in Nature , that after this light begins with any brightness to shine forth in Man , never so little withdrawn from the noise and business of the World , and , in conjunction with sense for its assistance , doth give him such a clear prospect of its vanity , that a contempt of all its superfluous unnecessaries is raised in the heart , and his affections are so far diverted for the present from it , that a full and somewhat settled resolution is begot there , not to let them possess that place any more : That that man , shall yet forthwith from a little pageantry here , presented by the Eye or Ear , have his imagination wheel about again , and by consequence his affections as fast rivetted to the World as ever . Surely there needs must be some Spirit or powerful Prince of the Air , that does bewitch every rational man ; how else were it possible almost that such an one discerning his folly and madness , by a far clearer and more excellent light , than that which caused them , shall again often return in despite of it , to act over his folly and madness , which he himself had condemned , and his affections rejected ? If there were not , the very light of Reason would prove sufficient , so far to extinguish and dazle any weaker light , that the affections might be held , and kept within some ordinary bounds and limits . But then withall , we have ground to believe , and as sure it is , that when we find our sight from Reason thus strangely baffled , and made as it were subject to a weaker light ; there yet remains and must be , some greater infinite power , above that Prince of the Air , who gave us our light of Reason , and from whom we may expect support ; one , who is able to strengthen his first heavenly gift , by a second , and if Reason it self be not Armour sufficient proof against the World , or the Prince of this World , where we now live , there is somewhat to be asked and given , that may be so ; which I shall speak of hereafter in due place . I am at present in quest of Reason only , that inherent Eye , or light of the Soul , of what use that may be towards our happiness or bliss . Why truly unless it smooth out some way for the current of our affections , and a little turn the stream of them ; it may prove in the latter end to have the quality Solomon attributes to knowledge , increase our sorrow . Be it never so great , or shine never so bright , Satan will allow it us , and matters not though it be always imployed on Heaven , so our affections be imployed on the World , or at best , only kept in , that they move or search no whither beside it . He knows well , that for men to chain up , or to condemn them to imprisonment within the Body , is impossible . When once from the light of Reason , and its influence on mans Soul , the affections shall become like a Water at full Tide , seeming to move neither way ; if they return not to the Ocean , they will be sure from so many Springs feeding them from Land , to break in again upon that . If Reason be but able so much as to give some stroke to the affections , ( as I have touched in the definition of Conscience ) and doubtless every man has in some measure felt it , then certainly 't is an earnest of some greater light , which that Prince of the Air endeavours by all means to have hid from us . And that the one may never lead us or direct us to the other , ( whereby our affections might work another way , and he be deceived of his hold ) he is willing we should believe , that this our best native light Reason , is but a pure emanation from the Body , which if so , how can we ever expect any other . And 't is no slight artifice of his , that he has brought us now-a-days to impute every sober serious thought , arising in the Soul , every check upon the affections , every a quid feci ? ( as Ieremy expresses it ) towards a return , to some temperature of the Body , and call it Melancholy ; and herein he has got the assistance of some of our bodily Physicians , to attribute a little too much to that Mine , wherein they dig their Oar. I would fain know , what affinity there is between the thoughts of Judgment , Justice , Mercy , or another World ; and the Body ? If I could find it , I should then think the wiser sorts of Animals had such thoughts , and could be melancholick too . How the Body first espied any such thing with its Eyes , is strange to me . It is not the Body , but Reason the off-spring from above , and usher of some greater light , that is of ability to behold some things future ; and when from the light of Reason , the Soul shall stand for a while at amaze , to behold what a thorny labyrinth she is got into , ( whatever Flowers may grow in it ) knows not , for the present , which way best to move , but desires direction from above in all her motions ; to attribute this to the Bodies temperature , what ground have we ? Never let us seek for the Hellebore now in fashion for a cure . If Reason be the Beam , that which men call Melancholy , will prove as steady a Hand to weigh things present and future in the Scales , as any Airy temper in the Soul , they call Sanguine . And while Reason is in the Enquest , it will neither hurt the Soul or Body ; but in some measure take an equal care of the one , and of the other . We might as well , and upon as firm grounds , impute every disease in the Body whatsoever , to some impression of the Soul upon it , as every motion or mutation of the Soul , to some temperature or change in the Body . There is , no doubt , some reciprocal operation between them ; and as they confess some diseases to have their origine from some passion in the Soul , and yet not all , or most diseases ; so shall I readily acknowledge , that the Soul works many times diversly , and in different form and manner in the Body , according to divers lets and rubs it meets with there ; is brighter , or dimmer , according to the subject matter it works in ; and this without derogation from its Sovereignty or Immortality , more then we do detract from the nature or quality of Fire , when we say it gives a clearer light from Pitch than Brimstone . I shall agree , it is now and then dull , and as it were lumpish and heavy from obstructions ; and whenever 't is stopped in its passage , and its operation , in its more noble and chief rooms , and receptacles of the Body , it makes its Exit . I shall agree likewise , that 't is tied by the Law of Nature , to take thoughts and care ( not immoderate ) as well of the Body , as it self ; and has Reasons allowance and accordance for it . I am not endeavouring to bereave any man of his senses , or hinder the Soul to look abroad that way , or to make man expect to be fed , and cloathed , or healed of diseases , from Heaven barely ; yet withall , I think every defect or extravagance of the Soul , every flight or turn of it , is not rightly imputed to the Bodies temperature ; since we are able to discern its strange mutations and changes on the sudden , even in a moment , without any alteration of the Body , or any seeming help of Sense ; and if it were possible to keep the Body always in one state , condition and frame , and deprive the Soul from all intromission of sense for a time , Reason might consider its present and future being . Yet 't is very requisite the Soul should move here as well by Sense , as by Reason , or any other light . He who thinks he has it ravish'd from the Body here , has it converted from a Pilgrim and Traveller , to a Vagrant and a Wanderer : And such there are too many , who by the help of Satan , would imagine themselves out of the Body , while they are in it ; Extinguish their light of Reason , and Sense too together , sometimes , by a new Light the World shall never be able to define , nor say whence it arises , unless from that Lake of Fire , which has the title too of utter darkness . 'T is not a little withdrawing of the Soul , or consideration how it should or ought to act in the Body , with the Body ; but this strange imaginary roving flight of it , is that which may properly assume the attribute or title of Melancholly . This is it , surely , in a literal derivation , that is , the suggestion or inspiration of some Black Fury . SECT . VIII . The excellency and advantage of Reason , and yet its inability and dependance . REason in man , may justly challenge the dignity and preheminence above all other faculties of the Soul : It is God's Deputy , or Viceroy , given , ordained , and sent to govern in it upon Earth ; to reduce it to obedience , and keep it from Rebellion , and yet in things of importance , ever to consult its Prince . If the Affections reject Reason , and it be recalled , or its power diminished for want of our obedience , and we are left only to our own imagination , our Affections become in a miserable and distracted condition ; they shall by that have strange impositions laid on them , they shall be led a thousand ways , jaded and tired , but never satisfied . If the Affections set up Reason for King , and trust to that alone , they are not in a much better state : For though it be generally a safe , yet it is a weak guide , and not to be relied on alone . For it being only some clearer sight than ordinary of an intellectual faculty of things here below , though it somewhat quiet the affections for a time , it can never absolutely reclaim them , or reduce them to fasten on any thing , beyond its own prospect , or out of its own reach . Though the intellect do become at any time inabled , any ways to reach to the affections things in such excellent order and manner , as that they may be with some pleasure embraced for the present , without any cause of disgust , and so accounted as good ; yet all those things within its reach , being of a transitory and fading nature , the best of the affections , or the possessory affections , ( as I may call them ) as Love , and Joy , can never be so replete therewith , as that there will not be room for distrust , and fear of a privation of those very things they enjoy . I have only this reserve left , in reference to this desirable good , and excellent gift , That an inherent Prudence in man ( the Flower of Reason , and in some degree the Dowry of every rational Soul ) may with some secret Divine assistance , conduce much to the present ease and rest , and also future happiness of his Soul : For that Prudence , or Humane wisdom , as we may call it , putting no false gloss upon things , nor therein so deceiving the affections in their enjoyment , but shewing all things to them as vanity , and withall , that from Reason she is not able to shew them any thing beyond that inscription ; she does as it were prepare the affections , to stand quiet , ready , and attendant for some other thing to be presented to them , and to catch hold thereon upon any occasion or offer ; without any great turbulency , or admitting fear or distrust to accompany them over-much , in reference to the enjoyment or loss of any of those things , which Reason has , as it were , once convinced them to be vain , or forced them at some time to reject as such . The affections will move of themselves in despite of us ; 't is a good guide they want , to find out good , which is always their aim . Reason is a good guide , but we often want a better ; a There be many that say , ( says the Psalmist ) who will shew us any good ? but not expecting with patience , the light in the following verse , which only puts true gladness into the heart , think they can find it of themselves , and though all pretend to that good , run as various courses as imaginable . For not looking fore-right upon the Goal , nor considering whatever thing unnecessary we reach at , and take up here in the way , becomes a burthen to us , and how at that Goal of death we must part with all ; the affections stoop in the course , and catch at the Golden Apple in the way , and sometimes a more trivial thing , a Feather , a puff , every man at somewhat , though never so mean and sordid . I do yet think the Soul of man , however it moves , or from what power soever it moves , to be in its proper genuine equipage of march here ; when Reason shines in her most bright , and so , as the affections principally and chiefly move according to her light , when every faculty is as it were up and ready for motion , each one attends the other , and yet moves not far , or any great distance , but expects her directions . When at any time the Soul looks through the windows of the Body , Sense , she makes use of that light , no farther than for the present support of that building , and b uses the world ( as St. Paul expresses it ) as not using it . But when we once become so unhappy , as that one kind of affection takes up his quarters or repose here , another there , and quarrel about their Lodging , and mutiny about their Guides too ; when they sometimes quite desert , and reject the one , to follow the other ; when , though Reason will admit Sense in her company , yet the Affections once up in Arms for Sense , will not admit Reason ; then from each faculty of the Soul , thus out of order , and not performing its Office aright , it happens that no one of them moves with ease or quiet ; neither shall we find any rest , until we find some more than ordinary way or means of pacifying , and right marshalling this disorderly multitude of unruly appetites and affections . I am very much assured , there never was sober rational man , but at some time or other has had in his Soul , some combate between his Affections and his Reason ; and withall , has found his Reason baffled by them . And therefore methinks that very Reason that cannot rule in the case , and finds it so , might however admonish and point to the Affections , and set us on work , if it be but to will or desire earnestly to find out some remedy , or have it shewn us ; which Reason it self cannot extract from all the imagination is able to bring in , nor is in the strength and power of the Soul. Which brings me to my last part of enquiry , what may be the best way and method , to reclaim the disorders of the Soul , and reduce it to some quiet estate , and composure for the present . PART IV. SECT . I. Means to reclaim the Soul. ABsolute power and ability in man , from the greatest strength of Reason , there is none ; and I dare say , whoever takes it for granted in the premisses of his tryal , will deny it in the conclusion . What ? can that wholly allay the tumours in the Soul , which is in some manner the very cause or occasion of those tumours ? It is the very appearance of Reason , as I have said , and shewing her self in the Soul , that often begets these Agonies in it . The passions are like some rude and unreasonable Rout , that the more endeavour is used to reclaim them , the more violent and outragious they become , and the more fierce and heady in their excursions ; when it may be let alone , and not opposed , they would forthwith cool , and vanish of themselves . When we were Children , and had none , or very little Reason to govern our affections , perhaps there might be some scuffle amongst our passions , but nothing from thence that ever caused a wounded Spirit ; only some little scars , or scratches , which a short space of time without Medicine would heal . Knowledge such as we have , ( which some would to be the off-spring of Reason , though I think it has no such issue , of which I mean to say somewhat elsewhere ) may sometimes perhaps work contrary effects , and decrease sorrow , as well as ( the wise man says ) increase it ; but it will do neither of both , from any absolute inherent quality in it . We often experimentally find , knowledge and a troublesom weary life , as well as sometimes a sinful , are not things incompatible , but may subsist together . Reason , the Mother of most , if not all , excellent Humane gifts , ( as Prudence , &c. ) is of some ability to judge of her own weak product , that it cannot suppress what is bred of other faculties of the Soul : When she has weighed all that the Imagination is capable to introduce , though she apply , yet she can judge and determine it not to be of full solid weight or efficacy to master that , which for ought she can find or judge , has the instigation and aid of a Foreign and stronger Prince ; she finds she has no absolute power at any time over the Imagination , and if the Imagination forsake her but a moment , and side with any other party , she is at a loss . What then ? must we cast away our Reason , to be at peace and quiet , and have her let go the Reins she is used to hold over the affections , though she cannot stay them or rule them ? No! she teaches us of course and consequence , from her disability found out and acknowledged , to pray in aid of some stronger power , and finding she has no power , she may incline the subject by her motions , and facilitate it for the admission of some new gift , of greater strength and force . She may , and does sometimes , draw in Moral Virtues , for the superstructure of Spiritual Graces . Nay if that cannot be said to be her work properly , quatenus she is native in us , but that they require the title of God's preventing restraining Grace in us ; they are then good symptoms , that God will perfect and crown that work he has begun in us . It is enough , I say , for Reason to shew us our errors , ( if that ability may be allowed her ) though she cannot reclaim us ; to judge we are restless , and uneasie , though she cannot ease us . There is no man that has her , but at some time or other , from her , has taken up the Prophets wish and exclamation , a O that I had wings like a Dove , for then would I fly away , and be at rest : But then 't is silently owned and agreed , there is something else , if it were to be found , that must give us ease , and give us patience , to wait the leisure till that thred of life be cut , which pinions our Souls to our Bodies , so as at present they cannot fly away to any certain continuing rest ; and there is somewhat else , beside Reason , that must imp the feathers of our passions too , that we flutter not too much here . There is a rest in Hope , which not Reason but Faith doth give us the prospect of ; and by the firm belief of which , and in our Saviour who came to bring that life to light , and hath gone before to prepare it for us , we can only hope to bring our passions , those restless inmates of our Souls , into any order . This our Saviour gives as the ground of assured comfort , b be of good chear , I have overcome the World ; and the Author to the Hebrews spends a c whole Chapter on the several wonders Faith hath wrought , in the direction , supportation , and quieting of Souls in this Earthly Pilgrimage , as a preparation for us against future troubles , and as an argument for our agreeable behaviour under them : Faith being the ground or substance of things hoped for , and without which Hope had no sure Basis of Foundation . Those excellent incomparable Heathens , who saw so far , and went so far , by the light of their Reason , as we say , ( if that may be termed theirs ) what do we know but that they might have in company with it , some glimmering light of some Saviour of the World , as well as they had of a God , and a World to come ? And though they are not recorded in Sacred History , amongst the Acts of that peculiar people the Iews ; there might be other Heathen men as well as Iob , that wished d their words ( or thoughts ) were written ( or printed ) in a Book , and were assured that their Redeemer lived , and that they should see him with their Eyes . It must be some such Antidote as this , of Faith , that of it self has power at all times to quiet the Soul , and allay its surges ; and this may very naturally ( if I may be allowed so to speak ) accompany or follow Reason , provided Reason can see her own inability , not trust to her self ; and after she finds or doubts , takes not upon her to be the sole Empress , Ruler , or Guide in the Soul. We have the word of the chiefest of the Apostles , what be found and perceived at last , in the case of Cornelius , e That in every Nation , he that feareth God , and worketh righteousness , is accepted with him ; and yet , f without Faith , 't is said , 't is impossible to please God : And therefore Faith must be the Anchor of the Soul , to keep it steady , and from being tossed about , and ready to perish from the waves raised by it self . My Soul has somewhat wandred now indeed from its intended purpose , my thoughts at first being only to depaint , or set forth a Soul , as well as I could , in its ordinary Ethnick apparel ; and to consider what ways and means there are , which we might possibly in Humane reason or probability find out , for the quieting , well-ordering and governing of our Souls , and to that I shall return . If we find , or think our selves got into a streight or error , Reason would that we make a stay , and consider , call a Councel of our faculties , and have them all attendant . Now first , if our Soul be capable to err , necessarily its error must be defined ; which is a wandring , or going from its Creator , that first gave it Being , and from his appointed ways and methods ; and therefore of consequence , the foundation of a more pleasant structure , must be thus laid . We must with all the inherent faculties of our Soul , acknowledge the errors of all those faculties ; and therefore according to my shallow reason , our Liturgy is well begun , and I cannot see in reason what cavil can be made to that part , unless we are thought by some , to do ill in resembling our selves to those more innocent creatures , Sheep ; and might have more truly said , as the World now goes , We have erred and strayed from thy ways like Swine or Goats : This is the natural probable way for remission and restitution . We have something like a Deity in our selves , and whenever we receive an acknowledgment from any person , who has dependance on us , of his neglect of us , and perceive any thing of trouble or sorrow in the party , we forthwith pardon , and receive again into favour . And 't is our only rational way in the like case , to acknowledge our errors , and get our affections somewhat hot , and then melting in us , that any dross contracted in our Souls , any cankering rust cleaving to them , may drop off , that they may be somewhat bright , and shine again . The Heathens , who had no other light but this to lead them , had their purgations , ( of which Socrates , I think , was the beginner ) which , though after a vain manner , may seem no ways to hurt them : And certainly this manner of purgation , that is , melting into sorrow , may do us good , and prevent many sharp pains the Soul might otherwise feel , even here in the Body . I am not about to enquire and determine , whether after thus doing , we shall be at rest here , or how far , more or less , from hence , the Soul may become obnoxious to afflictions , or crosses ; but certainly in all reason , she will bear them better when she has done all she can towards a return , and can find in her self no ground to think , but that her boils proceed rather from some outward , than any inward cause , and that her disease is rather Epidemical , than singular . Having our Souls somewhat restored and cleansed , somewhat at ease and calm ; we may , I trust , without offence , and without rejection of more Sovereign Antidotes , make use of our Reason , towards the preventing of a Tempest in her for the future , by finding out and judging , if we can , first , the most probable and chief cause of her billows , and why she is often thus tossed , and almost shipwrack'd in the World ; and next , espy out some ways or means , for the future prevention of these storms . But first by the way , let us acknowledge , that Reason in man , such as it is , and whereby we exceed all other visible creatures , as it is the special gift of God , and the thing we have least cause to term our own , or too much think of the nativeness , or inherency of it in us ; so it wants a more than ordinary daily support and supply , ( for 't is that faculty or ability in the Soul , which , I have said , man is most subject wholly to lose , and be deprived and bereft of ) and without beholding through it , that light which gave it being , we may , as I may say , run mad with our Reason . And such Rationalists there are in the World ; for why some men , who have had a greater outward visibility and appearance of Reason than others , have yet acted in the conclusion , as if they had less ; if this presumption in them be not the cause , or that they looked on their strength of Reason too much as an Habit , and too little as a Grace , I can find none . If the Donor of the Talent be but owned , it may surely as well be Traded with , as laid up in a Napkin ; and not unlikely , even from it may be found out too some other inherent gift in the Soul , which if rightly disposed and ordered , ( I will not say disposed or ordered by Reason ) may somewhat abate all excrescencies in the Soul , and become the chief and only Foundation-stone , for any Spiritual building spoken of before , even that Tower of defence , Faith. Reason , I say , may point at , or find out , the proper corner-stone for building , though she cannot move it of her self , or erect any thing on it . SECT . II. Of Love. SUrely he who created us , neither gave us Invention to find out , nor Reason to judge in vain . I must acknowledge , I am not able so much as to think a good thought , nor well able to judge when my thoughts are as they should , or might or ought to be ; yet that roving faculty of mine ( call it men what they best like ) labouring to introduce into my Soul divers and sundry causes of the disquietness , tumults and disorders happening in her , as well as others ; my weak Reason ( after rejection of some ) has seemed to rest satisfied , and pitch'd upon this , as the chief , if not the only proper cause thereof : That that essential part of the Soul , Love , from whence at some times we feel greatest delight , suffers often too narrow an inclosure , is pent up , and imprisoned by some means or other , and has neither that free scope and range , or full and clear prospect abroad into the World , which Reason is able to allow it and afford it , whereby it loses that common acceptable title of Charity ; in a word , Love is not rational , but sensual . Love may seem , with the allowance of our Reason , I think , to be placed in every of our Souls , like the Sun in the Firmament , which though it may have peculiar Flowers , that require more than its ordinary influence , at least its visible rays , ( and we are allowed some such things as we may more particularly call here , Flowers of our Sun ) yet its circuit should be to the ends of the Earth , and a nothing hid from the heat thereof : And then whatever becomes of those Flowers , though they are cropt , dead , or withered , it finds innumerable objects to exercise its rays upon , and still shines bright and pleasant : but if it become once eclipsed by the interposition of any peculiar objects , there happens such an Aegyptian darkness in the Soul , as most properly may be said to be felt . Whenever we look into the Soul , and find such a thing as Love there ; Reason , though it be not able to quicken , nor blow it up to any bright extensive flame , ( for that is ever from Divine influence ) yet can demonstrate to us , to what end and purpose that spark of Love is inherent in us ; that is , to love the Author of our Being . Now as we cannot see God , but by his works , so neither can we be properly said to love him , but through his works : Amongst which , as there is nothing more deserves our love , than such as bear his Image in common with our selves ; so there is no more certain way to judge of the sincerity of our love to him , than by our love to them . Thus the Apostle , b If we love one another , God dwelleth in us ; and again , c He that loveth not his Brother whom he hath seen , how can he love God whom he hath not seen ? This is so much the dictate of Reason , that I should have thus thought upon consideration , had I never seen Scripture ; and it is to a certain Law antecedent to all that is written , that the Scripture it self doth refer it : Thus the Apostle speaks , d I write no new Commandment unto you , but an old Commandment which ye had from the beginning ; and calls it , e the message from the beginning ; of the breach of which he gives an instance in Cain's unnatural murder of his Brother , before there was any written Law ; so that the Apostle might in this sense say , f As touching brotherly love , ye need not that I write unto you ; for ye your selves are taught of God , by the light of Nature , and the Law written in the heart , to love one another . Now if the obligation to this Charity ariseth from a general Reason , as we are born alike , are of the same mould , have our Being from , and equally bear the Image of the same Father , should not our Love be universal ? And may we stile our selves of Paul , or of Apollos , and then in assuming the Title , cast away our Charity and our Reason too ? Must we in bandying for our Teraphim so far arm our passions , and blind our Charity , as to reject and contemn others persons for the sake of their Opinions , which they differ from us in ? Whatsoever our Opinions are , Truth is God's peculiar ; we may seek for it , and pray for it , but I question much whether we ought to run over , and trample down one another , in the finding of it . We are all very apt to err in the pursuit , and as I have once said , our Liturgy is well begun , in the acknowledgment of our errors ; so I now think it ends as well , in our request , That it would please God to grant us in this World some knowledge of his Truth , and in the World to come life everlasting : His it is , and so locked up , that I doubt no man yet ever had the certain infallible Keys , to open it to others . Though Pilate believed not our Saviour to be God , yet if he had not known , that he was taken and believed on for such , I do not think he would ever have put that ironical question to him , What is Truth ? He well knew , man was not able to define it , nor attain to any certain knowledge of it , much less appropriate it to himself . St. Paul never told us , he himself was the Light , or the Truth ; he rather assures us otherwise , and that he was not crucified us ; and we are not very apt to believe St. Peter was . But a sober Heathen , that should see our heats , would be prone to judge , we almost thought some other men were , ( who they are , I will not go about to determine ) and that though Truth may be the colour , and pretended , yet 't is Mammon or Dominion are the Gods they fight for ; when for the sake of Truth , they lose all Charity ; and in contending for , and exalting of Faith , the solid fruits of both , Good Works , are despised . I would not be thought in the least to undervalue or reject that gift , or tenure in Frankalmoign , or Free-Alms , ( a Lawyers term not improper for this place ) Faith ; since without it , from all the labour and search I am able to make , I cannot find sufficiency in man , to attain to any possession of a present , or reversion of a future happiness . I do own it to be the most excellent gift which comes down from Heaven , but I fear we are subject sometimes to relie too much on it , or ( if it be not improper so to say ) put too much confidence in it , place it always uppermost in the Soul ; to the starving of that otherwise vigorous and active quality of the Soul , Charity . I stand convinced , that if the most righteous man on Earth , did take a full and intire view of all his best actions , ( whether proceeding from himself , or of Grace , such as we call gratis data , we will not here dispute ) together with his wilful errors and deformities , and make his Reason judge of the weight and merit of each , he would distrust and deny himself , and all he were able to do , and expect his Justification ( if he expected any ) of God's mere favour and grace ; and therefore I am content it should stand for a received truth , that the best works of an Infidel , are not only unacceptable with God , but sinful . Yet as I believe the Scriptures , excluding many men from the Kingdom of Heaven , or future happiness , under the divers titles of sinners , and all under the notion of Infidels ; so , since there is a salvo for penitents , I know not who those sinners are , much less do I know the faithful , from any outward badge or cognizance they wear , and therefore am unfit to judge any but my self . For I could never yet , nor shall I believe , unless I become able first to reject and abandon that Reason I have , or that Reason leaves and forsakes me , find just cause to condemn in my thoughts , any one Nation or People , any one Sect or Party , or any one single person in the World besides , for the bare want of a publick profession , ( I exclude here wilful denial ) or owning of Faith , just according to that model , as any one Nation , or Council , or selected number of men have framed it , so long as I behold in him , or them , those works which are the usual concomitants and attendants , of what I think , and is generally held to be , the true Faith. I do not think it safe to wish my Soul with the Philosophers , but had all my actions , after some knowledge of good and evil , been always conformable and agreeable to their Writings , and such as the actions of some of them seem to have been , I think I should never despair of future happiness , or rest , were my Faith weaker than some men perhaps will imagine it , from my thus writing . What was the cause of their good works ? was it Faith ? If it were not , I am sure it was the Grace of God , and to them who owned it so , or the work of a Divine power , that Grace was not likely to be in vain . If any of them was withheld at any time from sinning against God , 't was the same God withheld them , as withheld Abimelech an Heathen as they ; and Abimelech and some of them , might for ought I know at the last , obtain from a bountiful and gracious God , mercy and forgiveness , as well as a restraint . The sound of a Saviour of the World , from the beginning , and long before his bodily presence on Earth , had g gone into all the Earth ; for St. Paul borrows those words , Their sound went , &c. out of the Psalm intitled , h Coeli enarrant , the Heavens declare , &c. These men might look for some strange deliverer , and God might please to shew them more than we can judge of . We read of a good and charitable man , a Gentile , who so loved the Nation of the Iews , that he built them a Synagogue ; concerning whose Faith at that time , there is nothing more to be collected from the story of him , than that having heard of the fame of Iesus , he did believe he was able to heal his Servant ; and yet the Author and finisher of our Faith gives this testimony of him , i That he had not found so great Faith , no not in Israel ; though there are others mentioned before , who k forsook all , and followed him , and owned him for l that Christ the Son of the living God too . Truly a Centurion's Faith may best become us , an humble , not an arrogant Faith , and it may in some sort be safest for us to think , that if he vouchsafe to come under our roof , we are unworthy he should , and unfit any manner of ways to entertain him . We are apt not only to extol our Faith , but to impose and force it upon others , and condemn all men who receive it not as 't were from us , and from our hands . Indeed he who feels any blessed effect of his own Faith , will not only wish all men believed as he did , but endeavour , without breach or rent of Charity , they should : But surely methinks he should not with ease , or without feeling some smart , undergo a rupture in his own Charity , for the transplanting the same Faith into others , since he will certainly find , neither himself , nor any man barely was the planter of it in himself ; nor think there should be any diminution of the one , for the propagating ( as we call it ) of the other , in other men . Without some rent of this thing called Charity , I doubt whether there can be an approbation of , or assent to Cleonard's proposition to the Princes of Christendom ; that is , ( without other just cause ) an endeavour to shew the Turk our Faith , with Temporal Armour over it , if we were able so to do ; and put part of his Nation to the Sword , to draw or hale the remnant of them to the Faith , and to heal some Souls through the wounds of others Bodies . They are men as well as we , of the same mould , and their Souls of the same extraction , and we might consider first , how we could approve of the like conviction amongst our selves . The Sword doubtless has often made a way for Faith , and I believe it to be , or happens sometimes , through God's Eternal wise decree ; but I do much question the truth of those mens Faith , who are upon such a reason at any time the immediate visible instruments of this preparative . When a man shall once own the New Testament , as the Word of Truth , and stand convinced , that all the Precepts laid down therein are righteous , and grounded on Moral equity ; if he make his recourse to the New for his belief only , and to the Old only for some of his actions , I would ask a Stranger in that case , whether he thinks that man's Reason , or his Affections , bear the greatest sway , or be most predominant in his Soul. It may seem strange , how some men can step from Mount Gerizim , to Mount Ebal , as it were at will and pleasure ; settle a Tower of peace , or defence for themselves on the one , and raise a Tower of offence against others on the other ; let the one be the seat for their Reason , and the other for their Affections , and place Faith ( as they call it ) the attendant on both , and that Reason all this while should not espy that the Affections lead it thither . There is one , esteemed a great planter , or reformer of our Faith in these parts , who to maintain the lawfulness of Malediction in some case , ( I am sure against m Christ's precept , and his example , who n prayed for his persecutors , and against o St. Stephen's too , who did the like ) would make a distinction between a persecution of man , ( though for the Gospel ) and a persecution of the Gospel . If it be against the persecutors of the Gospel , ( according to his definition ) he then calls it Faiths malediction , or cursing ; which , says he , rather than God's Word should be suppressed , or Heresie maintained , wisheth that all creatures went to rack . If this be the work or effect of some mens Faith , I hope I may say without offence , I pray God deliver me from such a Faith. Surely it may be questioned , how , and in what manner the Gospel of it self may suffer persecution ; and no less whether the believers therein , would suffer so much from their common Enemies , or one another , were it not for their too positive condemnation sometimes of all , who do not believe just as they do , or profess themselves to do . Theano a Heathen Nun , had , in my opinion , more Divine thoughts in her , than some of our late Reformers ; and 't was a better and far more charitable saying of hers , when by publick Decree she was commanded , amongst others , to ban and curse Alcibiades , for prophaning their reputed Holy mysteries , That her profession was to pray , and to bless , not to curse . I am so far from adhering to any party , more than other , and so far prone to blame all parties in this case , that I am not like to receive the favour , or good opinion of any : But whatsoever I receive from man , I trust and believe I shall never incur God's displeasure , for declaring my sence of things only , according to the best light of Reason he has endowed me with . Some such thing I do believe there is on Earth , as St. Augustine has intitled his Book , A City of God , that is , a peculiar select number of people , who so pass their lives here , as that they shall be Eternally happy hereafter . But for several men , to frame and imagine such a peculiar City in any Nation , or corner of the World , different in some fashion , form , or mode , from all others , and then think that to be the Model , or Platform upon which future happiness must necessarily be built , or depend , seems very strange to me , and may do so perhaps to some others . I cannot think those Citizens , whoever they are , require such a different habit , or dress from all others ; but rather , all of them generally use one special attire , or ornament for the Soul , whereof somewhat is to be found in all Nations and places , and which men free of that City , may be best known and distinguished by : And that is , that becoming ornament St. Paul seems to mention upon another account , p Good works ; that ornament which naturally arises from a meek and quiet Spirit , which St. Peter seems to intimate , q the hidden man of the heart ; not outwardly worn in pomp , but that , whosoever privately wears , or carries about him , will not too narrowly dissect , rend and tear , much less suddenly condemn the Spirit of another man. True Charity , saith the Apostle , r beareth all things , believeth all things , hopeth all things , endureth all things ; and if we put on that which is s the bond of perfectness , it will reconcile us to all mankind , and be as useful to others , as it is ornamental to us . It will be like the Dove in the Ark , as swift of wing , and as fit to be sent abroad upon any employment , as the Raven or Vulture ; and with that will bring a branch of Olive , solid contentment and satisfaction to our selves : we shall then have all t the old leaven purged out , and become a new lump ; and shall render unto God , by such a restauration of his Image , that which is Gods. SECT . III. How Love may be regent ? I May seem before to have undertaken a rational discourse of the Soul , and to shew by what steps and degrees even that way , it may be fitted to resist assaults from without ; and therefore in reason it may be expected , that I should set down some rule , some probable demonstrable way or means , how this thing I call Charity , which is ever the main principle of Action , may be set up regent in the Soul ; which I have said , and do think there is some stamp of in Nature , no less than there is of Justice , which all or most men agree to , however ▪ each of them is become much obliterate . But now since Charity is so much the chief spring and principle of Action , it 's fit it should be so directed and assisted , that it may either be preferr'd to its Regency where it is any ways obstructed , or be preserved in it . And the means hereunto will be the better discovered , if it be considered , that there is a certain connexion betwixt the Graces and Virtues of the Soul , and a mutual light and assistance which they lend one to the other in their operation ; and therefore though Love doth appear to be the principal , yet it is not alone , in its motion , but what doth depend upon , and owe much of its vigour to the concurrence of the rest . As for instance , Humility doth not a little administer thereunto , as it ariseth from a prospect into our own weakness and insufficiency ; and as there is somewhat greater and more perfect than our selves in the World , so that shews our Love should be accordingly directed ; and that God , who is the Author of our Being and preservation , and is infinitely perfect in himself , should therefore be loved by us with all the heart , and all the Soul. But because man may be lowly and humble , and think meanly of himself , and yet not presently find a ready rule , for drawing his Lines to the circumference ; let us see if we can extract Love , by the rule of Justice . This is most certain , that we would be loved of all that know us ; we would be aided and assisted in all our dangers and troubles ; we would be relieved and comforted in all our wants and needs ; why then , let this be the rule , To do so to all persons , as we would in right reason they should do to us , if their state and condition were ours , and ours theirs . This is a common rule , but such as certainly deserves precedency of all the sage maxims the World has at any time afforded , and might well without hurt to us , like Aaron's Rod , devour all those of the best Magicians and Enchanters , that we might only make use of that upon all occasion . He who has it once well engraven in the Tables of his heart , will need little other precept or rule to walk by . It is a rule , that with variation of a word or two , is applicable to the direction and government of our actions and passions too , not only in relation to our fellow-members , but in reference to all irrational creatures under us ; and , I hope without offence I may say , in reference to our actions towards our Creator . For certainly had we power to create of nothing , we should expect of our creatures love and reverence , duty and obedience ; and therefore we ought by all ways we are able , to pay them to our Creator . What occurrence is there in man's life , that this rule may not be laid to ? A man would think at first view and conjecture , it were as far from being applicable to , or having any thing in it Sovereign for my distemper of Sorrow , as might be . Facias quod fieri vis , &c. seems at first sight to have little probability of any sanative ingredient for that passion ; yet , narrowly searched into , it has . If I interrogate my self , whether having near Relation , Friend , or child , whom I dearly loved , I would they should for loss of me , drown themselves in a floud of tears and sorrow ? I can readily make answer in the negative , I would not . I might be willing and content , that in all their thoughts and words of me , they carried some civil respect and esteem for me , but proceeded no further . And why then should I exceed that measure , which I would have only meted out for my self ? All excess and excrescence springs from self-love , Charity has none ; and this rule may as well help to frame it , as any I can imagine . When I have been alone , and my thoughts have been at any time in travail to bring forth and frame , or to find out already framed some short general rule , by which the Soul might always move with least grief and offence , and with greatest ease and pleasure , I have ever pitched upon this , quod tibi fieri non vis , &c. as the most exact and universally comprehensive , and far beyond Epictetus his sustine , & abstine , or any other ; as being the most effectual relief against all incursion and invasion from without , and a firm Basis for Charity to be founded upon ▪ and it is indeed for the introduction of universal love and charity into our hearts , that our Saviour lays down this rule , a As ye would that men should do to you , do ye also to them likewise : For ( the following words ) if ye love them which love you , what thanks have ye ? for sinners also do even the same . And St. Matthew setting down that precept in these words , b All things whatsoever ye would that men should do to you , do ye even so to them , adds by way of argument , For this is the Law and the Prophets . What the Law and the Prophets are , and what they hang upon , or mean , our c Saviour tells a Lawyer elsewhere , that is , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , and thy neighbour as thy self . He who came not to destroy , but to fulfil the Law , puts us in mind of that first and great Commandment , that Law of Nature , I may say , which till we fulfil in some measure , our question will be vain , as his was there , who asked , d What shall I do to inherit eternal life ? and we can have no fitter reply that How readest thou ? But though in this progress of Love towards its perfection and Regency , Humility and Justice ( which bear upon them the stamp of Nature ) do greatly contribute ; yet there is somewhat more necessary to purifie and refine it , and to make it more powerful , effectual , and durable , and that is Faith. Faith , I say , that Divine Grace , which doth present such objects to us , as Reason either could not at all , or but imperfectly discover ; but yet when discovered and approved by our Reason , are of that nature and consequence , that they forthwith excite , attract , and engage our Love , and make it to be predominant . And therefore it 's necessary to consult Revelation , by which alone these objects are thus made known , and to strengthen our Faith in it ; that so our love of them for their excellency , and our hope of enjoying them , with respect to our happiness , may become an effectual means of life and action , and give new strength to all the powers of our Soul in the prosecution of them . Then will our Love grow great indeed , and that which is here thus Regent in us , will hereafter be Triumphant ; for Charity never faileth . Charity then is the end of the rest , and to which they do tend as Lines to their Center ; and as they do lend help unto that , so that again doth give perfection to them , and without which they are , in St. Paul's phrase , but as sounding Brass , or a tinckling Cymbal , that whatever noise they may make , are of no benefit to us . Thus the Apostle speaking of the abiding here of Faith , Hope , and Charity , tells us , e the greatest of these is Charity ; of which ( reversing his method and order in placing of them ) I shall say thus much in short ; 't is Charity must guide and direct us , 't is Hope must relieve and support us , and 't is Faith by which we must enter into rest ; that must be the Key that must open to us , and let us in , after all our travails ; and if Faith do ever become a Crown , and Hope an Helmet , we must have before Charity for our Breast-plate , badge or cognizance ; which we must always wear , and never put off , lest we be left open to divers and various assaults here ; and notwithstanding any Armour we think we have got on , notwithstanding any allegation of prophecying in Christ's name , or casting out Devils , or doing other wonderful works , if we be found to be without this Livery , we shall be disowned , and receive that sentence , f I never knew you , depart from me ye , &c. from which Good Lord deliver us . The Conclusion . IN my entrance upon this subject , I said , how I had a desire to take some view of my Soul , and see its operations ; and now , this here is become its weak product , perhaps more unfit for the World , than that of my Body ; yet this I can say , 't is not spurious , and if my Brain has been the Father of it , and gave it Being , my Heart has been the Mother , and lodged it , and brought it forth ; without any other aim or design , desire or affection whatsoever , than the easing , quieting , or calming of her self , unless that she desires or hopes , it may through God's Grace have some mollifying , or sanative quality towards some others . I have not upon my own view of it , so far transgressed , as to fall in love with it ; I am conscious of its mis-shapes and deformities , and doubtful , nay very fearful , of its defects and errors in many particulars ; and so have little reason to desire , it should live long to my shame and disgrace . But if man will not wink at those errors , nor pass them over with charity , I trust and hope that he who made me subject to errors , and knows them best , and their causes , will pardon them ; which hope is to any man a sufficient Cordial against the fear or trouble of others censure . I pretend to no supernatural Revelation in any of my thoughts , and he who is free from error in them , must necessarily have somewhat more than a pretence to it . Let the World judge of me what they please ; I have been before-hand with them , and I am sure no man can have meaner , or more contemptible thoughts of me , than I have sometimes had of my self ; and if there be any thing of true and unfeigned humility in man , he can be as well content others should think meanly of him , as he of himself ; but they are not always so proper Judges , and I think that question , a What man knoweth the things of a man , but the Spirit of man , which is in him ? may not be altogether improperly applicable to the present purpose , and for prevention of rash judging of other mens Spirits , since we have been told by one who well knew , We know not our own , or of what Spirit we are . I have lived to see often the vanity of my first thoughts , from my second , and may live to see the errors of these ; if I do , I will acknowledge and amend them . I have groaped in the dark to find out the easiest plain way , towards content and quietness , and rest , even while I am a Traveller ; but I desire not to become an Ignis fatuus , to lead other men out of their way ; and if this Hand point not right , I beseech God any man who sees it , may hear that gracious b word behind him , This is the way , walk ye in it ▪ c Search the Scriptures ; they are they which testifie of the God of power , the God of peace , and the God of consolation . That Sacred Word has already received so clear an Humane rational vindication of its truth and excellency , so plain a demonstration of its virtue and efficacy , towards the health of Souls ; and such excellent methods have been lately prescribed , towards the application and use thereof , as there wants no additional assistance of so weak a Soul as mine . I must confess and acknowledge I do believe , it may and does often cause strange inflamations in many Souls , and renders them not only painful and dangerous , but malignant and infectious , for want of a good digestion ; and all that I am able to advise any one further , in the reading thereof , is , that he first observe the temper of that man according to God's own heart in the Old Testament , ( who found that very d Word ( Moses Law ) a lamp unto his feet , and a light unto his path , became wiser than his Enemies by it ; took comfort and delight in it ; and gives so large an Encomium of it in that most excellent Psalm , as is not to be parallel'd ; wherein it has been observed , there is mention made of it almost every line or verse ) that he do not exercise himself in things which e are too high for him , but refrain his Soul and keep it low , like as a child that is weaned from his mother . If he can but obtain that , ( which certainly a man might do , from the reflexion of the very light of Reason in beholding his own weakness ) I presume to say after he has read and seriously considered our Saviour's Precepts in the New Testament , he will be at peace , and in charity with all men , and so by consequence within himself . More I cannot say , but that I beseech Almighty God , the Lord and giver of Life , in whom we live , and move , and have our Being , the provident Ruler and Governour of all things , one Eternal infinite wise power , that Ens or Essence of it self , that first cause , that which we are in no wise able to comprehend , that he would enlighten and purifie our understandings ; direct all our thoughts ; regulate the vain wandrings of our imaginations ; strengthen our memories , so far , as they may be retentive of all good ; make our Wills obedient and tractable ; allure and draw away all our affections , from the vanities and false appearances of the World ; actuate and enliven them towards the pursuit of all good , and the detestation of all evil ; that we may possess our Souls in patience , and with one mind and one Soul glorifie God , even the Father of our Lord Jesus Christ ; and out of the abundance of his mercy , forgive us all the errors of our ways ; that he would not be extreme to mark what we have done amiss ; that as our sins and follies have abounded , and do abound , his Grace may superabound , more especially to me , the greatest , vilest , miserablest , and most deformed of sinners , and the most defaced Image of his goodness , that he would again restore that Image here in some measure ; give me a Fountain of tears to wash away all its blots and wilful sullies ; direct me by his Grace here , towards his Glory : increase my weak Faith , that it become an assurance ; convert my fearful hopes into a full perswasion , and certain expectation of that glorious Vision ; be with me , comfort me , and strengthen me , at the hour of death : And when this wearied , tossed and turmoil'd Soul , that can find no settled rest here , shall leave its polluted and sinful habitation , purified by Repentance and Faith , receive it into Glory . And this for the merits and mediation of his Son Iesus Christ , our ever blessed Saviour and Redeemer , to whom be glory , and honour , and praise , now and for ever . Amen . SEVERAL EPISTLES To the Reverend Dr. TILLOTSON DEAN of CANTERBURY . WHEREIN The Nature , the Immortality , the Operations , and the Happiness of the SOUL of MAN , Are further Considered and Illustrated : And the Divine Providence over it in a particular manner Asserted By the aforesaid Author . LONDON : Printed for George Downs . The Author's Apology for his Writing . To the Reverend John Tillotson D. D. DEAN of CANTERBURY . EPIST. I. Wherein the Author , after some Apology for the not making publick his said Treatises , De Dolore & De Anima , makes some reflexion on Atheism , and blames the unnecessary and extravagant disputes , and writings , against such as seem tainted or infected ▪ with that opinion . SIR , HAVING reduced my ( sometimes ) sad , solitary , or serious considerations ( at all times , and upon all occasions , very inept , weak and imperfect ones , God knows ) into some kind of Method ; and made them legible in paper , I took upon me the boldness ( altogether unknown to you , and without so much as discovering my name ) to approach you before all others , and begg the favour of your perusal . And this I did not only from a hearsay of your clear judgement , and courteous disposition to all men , as well strangers , as familiars ; but from a singular opinion I had of you my self ; That you were a person of a frank and open discourse , and one who would plainly , and roundly tell me of my faults and my follies , discover your real opinion of what lay before you , and not permit and suffer me ( a meer stranger ) for want of admonition , to cherish an imperfect or deformed Embryo , and such , as might casually hereafter be born into the world to my disgrace ; but rather while I lived , and had the power over it to smother and consume it in the flames . The most favourable censure I expected from you , was a reprieve of it for some season , not a present enfranchisement of it ( or making it free of the world in my life time ) and by consequence a kind of confinement of my future thoughts , if they should vary from , or disagree with these . And yet the latter I met withall from you , and find that you are pleased to move me , not only to allow it present life , and future birth , but to afford it instant liberty and freedom to walk abroad . I might seem ill natur'd not presently to grant his request , who so readily condescended unto mine , had I no just cause to alledge , for a demurr at least , if not for a denial , and such as may work upon you to desist from any such motion , as much as on me for a denial : For I must tell you , If I hereafter suffer therein , I shall readily transfer the blame on you ; and some perhaps will give you the precedency therein , when they come to know the person who perused these papers , and blame your oversight beyond my weak and feeble inspect . Your universal Charity may so far abound , as to overlook many deformities , if not errors , occasioned perhaps from my immoderate affection ; Which kind of Charity , is a thing not to be expected from other men , at least from all . Indeed if any man receive good from these Papers , he will find greater cause to thank you ( next under God ) than me ; who never at first intended them as a Legacy to the world ; nor durst , nor dare yet own them under any name . I trust they would hurt or prejudice no man ( if publick ) further than the spending of his time in vain , in reading them ; and surely that 's a sufficient damage , or loss to any ingenuous spirit . There is enough good seed already sown , more than any man can reap in his life time ; 't were well if the tares of this nature , were gathered together in bundles to be burnt , from which fate I I know not how to exempt mine . I have given you my opinion already in discourse , from which I know not well how to recede ; That if some Judicious person were of power to do it , and should banish out of the world , and cause to be buried in utter oblivion many thousand volumes now extant ; he would merit more of the world , and perform a far more acceptable service to the wise and learned thereof , than he who added one though of never so great use , or excellency . There is enough said about the soul of man already , more perhaps than is , or ever will be understood , and too much I fear of a higher-subject . Every age in each single Nation has afforded , or rather introduced some subject matter or other , whereabout the Souls of men have more peculiarly busied themselves by way of disputation , and made the canvasing of particular opinions , a thing in mode and fashion for a certain time and season : That which at this instant seems to imploy , and busy the tongue , the pen or the Press ( except seditious Pamphlets and the like from the spirit of contradiction , or an overweening conceit of ones self never out of fashion ) most or above all other , is the different opinion of men about the original of all things , under the notion , names , or titles ▪ of Theism and Atheism ; wherefore we had some little discourse together , occasioned by some short passages of mine , in my aforesaid Treatise . And for as much as all those Atheistical Tenets , now more than ordinarily vented , do seem to strike at the very root of religious worship , and are wholly derogatory of the glorious Attributes of that God , we serve and adore , I perceive you are not only ( to your praise ) a strong oppugner thereof your self , but take pleasure in them also who do the same . Now truly I must here tell you , That which has fell from me in relation to that subject , was rather accidental , upon my weak search into the nature , operation and faculties of the Soul , than of any designed purpose to convince any man of the falshood of those Atheistical opinions : Because I am not yet fully convinced in my thoughts of the necessity of any such endeavour ; but do rather believe , all those men we term or hold for professed Atheists , would yet gladly receive and imbrace a full perswasion and conviction from others , of what they themselves maintain in words ; and not seldom ( some of them at least ) question a Deity and divine retribution , from the like passion , they say , others believe one , viz. Fear : And if they are sensible of something invisible to be feared , under some notion of justice ; and like (a) Metrodorus ( I think the name is ) in Cicero , fear what they deny , there needs no conviction of opinion , but rather extortion of confession , which is the peculiar work of a Deity , by distress , affliction , or the like . If I could once prevail with any man , to ransack as I may say , his own Soul ; seriously to consider , and observe the strange motions , tendencies , operations , and sudden alterations therein , I should have greater hopes of some clear manifestation to that man , of an eternal wise working spirit in and through the same , than from any outward prospect , and beholding its work ( under what notion soever Atoms , &c. ) in and through the whole Universe beside . Certainly God would shew himself to any one , who did but seriously and humbly behold , view , and consider himself , which we can never shew a man by any outward demonstration ; That sight , must arise from within . How some endowed with so great perfection of Intellect , beyond the ordinary sort of men , and able to discern a vast disproportion , or difference of spirit , and yet none of body , between themselves and others , should not fall into some admiration , at some time or other , with a kind of thankfulness to somewhat or other ; is to be wondered at . Every mans Soul is not only an image of God , but looked into of its self , is the clearest glass to represent the most perfect shadow that can be of that Original . There is some spark of fire in man , beyond the reach or finger of chance , which if he might be prevailed with to uncover , and view himself , would afford some light which all the raking , or blowing from another , cannot do ; God himself can and will shew himself , so far as he sees good , and none else can shew him to that person , who will not vouchsafe humbly to look into himself . If there be any such thing , as a beast in the likeness of a man , and one should fight with it , I may ask St. Pauls question , What advantageth it ? I begg your pardon and others , &c. for such an expression besides the meaning of the Text , I am not prone to impose such a title or attribute upon the meanest human creature ; but surely , if we once come to that pass , as to reject an infinite wise , just , eternal Being ; a Reward and punishment hereafter , and disclaim our own immortality ; our prerogative above beasts is very small ; and I am sure we may not improperly take up the subsequent words (a) Let us eat and drink , for to morrow we dye , for which ends and purposes , t is to be feared , some men have owned ( though they have not been fully convinced of ) that opinion . The world did , and do's , and will abound with Atheists , that is , persons living as without a God in the world , or duly weighing divine retribution : But whether those on whom we most commonly fix , and impose that title , best merit the same , is some question . There is no great distinction to be made between men denying God in constant daily works , yet owning him in words ; and denying him in words , yet owning him in some measure by works : unless we should term the first sort real Atheists , and the other professed ones only , and conclude the latter are of more evil consequence ; because the first sort or kind require the intellect to discern or espy them , and the latter only sense ; forasmuch as the tongue , which is such an unruly member , infects even through sense ; but actions do it not so readily , but require the intellect to judge and discern , whether the party be an Atheist or no. Had I not in beholding the Soul in an human body happened to consider that admirable power it has to frame an articulate noise , given chiefly to magnify its Maker , and withal how it is otherwise imployed , I had not first so much as mentioned such a thing , or called one , Atheist : and Davids dixit insipiens in corde , I cannot intend much further . For however it be spoken from the heart , that is voluntarily and with some kind of affection going along with it ; yet I do verily think there never was man so confident , or that ever so assuredly believed there was no God , as I and thousands others do that there is one ; and that seeming negative opinion were at an end , if every man would permit his tongue to declare his belief , or at least his doubt , and not use it to obey some appetite of being singular , and thwart the general received opinion of the world , from some desire to be esteemed wise or learned . Methinks this question were enough to convince any man , that he is not an Atheist in belief . Why is he , or how comes he to be at any time just , and faithful ? Why a lover of truth ? Why do's he regard his promise , and sometimes perform it to his disadvantage ? If he will not own this belief of a God by word , others may espy it in him , for I dare say never any man was yet able , so to obliterate the image of God in himself , but some mark , or impress thereof , might at some time be observed by another ; and therefore let us condemn nothing in man , but that unruly member , set on fire of Hell ; over which too there is now and then a kind of fatal necessity of contradicting it self in these reputed Atheists ; none sooner or more readily unworthily invocating that name they deny , than they . I have yet that good opinion of many professing , or rather saying there is no God , That they are actually in some measure just , merciful , liberal and charitable , which is some owning him in their work , however it happens they deny him with their lips , and they must necessarily secretly own and confess the belief of a Deity from themselves , and some of their own actions , unless they are able to demonstrate to me or others , how these excellent extracorporeal qualities , as I may term them , as justice mercy , &c. or a goodness of mind , universally inclined or inclinable to all , beyond and quite out of its individual self , or progeny ; can possibly arise from a bare concretion of Atoms . We have lived in ( I hope passed ) an age , when generally the tongues of men owned a God publickly enough , and might seem to have been a little too familiar with him , given him high and excellent Attributes enough , called on his divine providence , and summoned it down for the justification of every wicked action : When Reason , God's vicegerent in the Soul , seemed quite abandoned , and Conscience was defined a new light from above , to gratify the affections of some , and the fancies of others . And t is no great wonder , if upon a sudden change and alteration , some men run into the contrary extream : That when reason begins to take place again , there start up a philosophical generation of men upon the stage ( some say the world is at this time much inclined to it ) as bold in words , as the other were in deeds , and feeding too greedily on causes , for want of a good digestion , resolve into Atoms . But t is to be hoped , there is less danger of Satan , when he appears in his own colours , than when in the form of an Angel of light , and that he will not continue in that shape , for any long time or season . Now we have greater cause to judge or censure the greatest number of men thus liberal of their tongues , and challenging them for their own , or who is Lord over them , as men full of new wine , than those Mockers in the Acts , did the inspired Galileans , men of a quite contrary temper , discourse , or opinion . The spirits of these kind of men in our daies , are quick , and aiery from their accustomed liquors , and thereby forgetting all cares and sorrow , they make a shift to forget their Maker too ; or at least remember him and his word , no further , than as they serve for subjects of their wit. If Bacchus were banished the nation ( as he is at this day in Turky ) and drollery out of countenance and fashion ; these mens Oracles would soon be silent , without any endeavour of a conviction of their falshood : Which till one , or both happen , is not to be expected ; and I cannot not think there is any such absolute great necessity of studying , and maintaining arguments against th●se men , as there is of taking up Davids form of prayer for them , (a) Up Lord , let not man have the upper hand ; Put them in fear ( O Lord ) that they may know themselves to be but men , ignorant weak silly worms , as well as we , who can not own the least knowledge of him , or any thing else but from him . This thing , fear has sometimes wrought a conviction , when nothing else could seem to effect it . That incomprehensible nothing ( as they call it ) which they say Fear has made our God , is of that power and goodness , now and then by this kind of means to be found of them who seek him not , but even contemn him , and dare him with their tongues . Besides these men , who do not always think as they speak nor speak as they sometimes think ; and some others no earnest nor eager Disputants in the case , little exceeding beasts in knowledge , yet much in making provision for the flesh , to fulfil the lusts thereof , who would be content to dye the death of beasts , and may seem therefore a little to favour that opinion ; Besides these there are a sort of engineers against God , who out of the rusty artillery of some old Philosophers , by a little new scowring , filing , or the like , do frame and fit up weapons at all points , and expose them to publick view and sale ; and stir up active spirits wanting other imployment , to take them up and challenge all Combatants . But whether self interest , or self conceit , has caused more men to take upon them this kind of trade , art , or mystery ; or which has bred up most pupils , or best proficients ; is a point very disputable , and controvertible . However , be it the one , or the other , or one rather than another at any time ; I am somewhat confident , there would not be so great vent of this kind of stuff , nor so many Chapmen for it , if some men , who cannot well indure the sight of this commodity , did not take upon them , and use so great labour and pains , to cry it down , but would rather in some manner , slight and contemn it . What ever singular opinion any man may raise within himself , about the system of the Universe , or Original frame of the now visible World different from the general received opinion of mankind ; I cannot think , he do's at any time vent it , and that varnish'd with the best colour'd reason , or flourish'd Rhetorick he can procure , out of any good will he bears to mankind in general , to disburthen them of causeless and needless fears ; or that he thinks it will prove any advantage to the world , to have a mind , all-knowing , just , merciful , &c. cashier'd out of mens thoughts , or exchanged for a fortuitous operation of Atoms . There is no man in his right wits , would desire a cure of the fear of these attributes , mixed or united in one eternal mind , nor need they who talk against it , fear it , if they would return and humbly seek to approach it . Now if any men make all this ado ( as we say ) and stir , to have their quick or deep inspect into nature , their strength of judgment , or profoundness of learning had in admiration ; as it may be reasonably collected some do : Those men are then usually as well pleased to find Antagonists , as pupils , and converts , and think they have not shewed their parts , and endowments , sufficiently and thoroughly enough to the world , unless they have some ground to demonstrate them a litle further by a reply . And therefore all occasions of offering the gauntlet to these men , would be carefully avoided . If any man suspecting he has heretofore served God for naught , has set on broach new opinions , or old ones new trimm'd up , dressed , and varnish'd , framed and modelled too , for the allowance or approbation , or rather justification of the doings of some great ones in power ( whose constant actions all along , have seemed to defy a righteous and just God , though perhaps the parties sometimes feared one ) judging it a ready way to advance his own fortune , by telling men in authority , they are masters of their own , and that right of dominion is nothing but what men give , or take for their present security ; after this manner striving to demonstrate there is no God , to those who would be well content and pleased there were none ; If there be any such I say , and doubtless some such one or other there may have been , a thing best known to a mans own conscience , even such a man would sooner relent , and acknowledge his errors , if men would seem silently to pity him only , and not send him bravado's and challenges to defend them . We do not know after what strange manner indigence or want may ( upon Gods a little forsaking for a time ) set the soul on work : How from thence all manner of affections do rise up in arms together , as it were at one time , and so beget such disquietness , or disease in the soul , that reason shall swallow down any thing which the imagination shall bring in , for wholesom food , without struggling against it ; which the whole soul would willingly reject , and cast up after as nauseous , if it could do it privately : But it is seldom seen , that this ever happens , if the affections become outwardly irritated or provoked , to defend that , of which they might seem to be the original cause . I thank God I never actually knew , what strange kind of Diana's that master of arts , the belly ; or that grand weapon , necessity were able to forge in my brains ; but I do think or rather fear , that if I had once framed some strange monster there , and brought it forth to light , seeing I could not disown it ; If men struck at it , and accused or challenged me for the monstrosity or ugliness thereof , I should have indeavoured to defend it , and maintained it to be somewhat perfect in its lineaments and features ; when otherwise , I might in some short space , have been as desirous to have it smothered , as any man , and would have been content to be the Executioner of it my self , if people would forbear to look too much on me . Perhaps we think we are bound in duty to vindicate Gods honour ; 'T is true we are : But our true and proper vindication of God consists rather of a few good works , than a multitude of words . And t is to be feared that for want of the manifestation of the first , Our father which is in heaven is so little and seldom glorified , and so much and so often vilified , as he is : Certainly this were the ready way to convince others of a God , to shew we heartily believe there is one our selves , which is not demonstrable any way so well as by good works : And if the number of those , who alledge there is none , do daily increase , it may be assigned for none of the meanest , least , or slightest causes ; that our works do not so clearly manifest to the world , that we verily , and assuredly believe there is a God , as some of theirs do , that they believe , as well as say , there is none . There is no man who believes there is a God , but believes withal , God is able , and will in due time vindicate his own honour , and let the world know there is an Almighty one in Israel . And I for my part could never yet find or perceive , that mens minds became changed in their course , for having their opinions severely oppugned , or canvased in writing , but that usually they become more stiff , and refractory , in their course thereby ; and that such an out-cry and clamour is the readier way to whet the spleen , and with it , the fancy ; than mollify the heart , and with it clarify the reason . If any commission be granted us , or allowed us to fight for God , after this manner , it had need be executed with abundance of caution , and in most perfect charity , remembring there is no one we term Atheist , but is the very image of God , as well as any other . And 't will be difficult for us who believe that , to think any of his image wholly devoid of all manner of sense of him , whatever he say . As to the generality of men talking after this manner ( not of design ) they usually seem quick , and discerning enough , and are doubtless men of brave spirits ; Men , which bear a kind of indignation in their breasts , against being gull'd , or sliely drawn into an opinion by any seducing false spirit . And 't is some wonder they do not espy ( which I pray God one day they may ) that those things I mentioned before , self-interest , and self-conceit are no less busy inmates , in unmaking God ; than , as they themselves sometimes talk , they are in making one , and that he who starts up with old arguments new vamp'd , in these our days , after the dispute seemed for many ages to be laid asleep , is shrewdly to be suspected , that he labours of the one , or the other . The moderate inquiry into the original of all things , might not ill become the first ages of the world , and I cannot much blame men in former days for this kind of search . But when God has once delivered himself ( so far as man is able to comprehend him ) graciously or miraculously to a nation , or people , and seemed to be engrafted into the thoughts of all mankind ; I think some peculiar men may be as much to blame , in thinking to maintain and defend his existence , by the proper strength and force of their reason , as some others have been to question it of late . If men once allow themselves the liberty ( or think it is allowed them ) to let the fancy have its full scope and range in any matter , without correction ; they may easily shake the strongest foundation that hath been laid in the world by unanswerable Nicodemus's questions : And therefore surely a Nicodemus his reply , may at sometimes be as proper for them , as a grave or sage one ; such an one , as to him , who inquiring if God were eternal , or from eternity , and the whole visible universe created out of nothing , at a certain space of time , or that time had its being or beginning from thence ; What God did , or how he was imployed before the creation ? received this answer ; that God was preparing hell or a place of torment for all such futile idle inquisitors as himself . I do think I were able my self , by objections , questions , and cavils , to nonplus or puzzle the wisest and learnedst of the world ; and seem to render them incapable to satisfy other mens minds demonstratively , and plainly , of the truth of those things , whereof my own mind rested moderately and sufficiently already satisfied ; but if I committed such a folly , and any man went about to answer me , I should not esteem him wise ( how learned soever he might be ) but think according to our Proverb he might shake hands with me . I wish , men who go about to defend a God by their reason , be not guilty sometime of the same fault with those who deny one , and do it as much , or more , to be esteemed deep-sighted and wise , and to shew their learning or reading , as for the pure love of God or the truth . It is a subject ( if I may be allowed so to call it ) which would make a good man , nay a sober wise man , even tremble while he goes about to handle , or think seriously on ; And he who is truly wise will not adventure , or think he is able to know or define his Maker , before he know himself ; which never man yet did , from all the reason he was indowed withal . I know it were no difficult matter for a man of an ordinary capacity , once master of the languages , to muster up , and run over the opinions of almost all the ancient and modern Philosophers , about this point of Theism ; finely to marshal them , set them in opposition one against the other , and at length with some little new invention of his own , appoint or determine which should overcome in the case . But perhaps at this day he might be generally thought , in such case as this , the wiser of the three Grecian Sages , that knew when and how far to hold his peace . A man may be mistaken in his aims ( whether it be of leading and conducting others into the paths of wisdom and truth , or being reputed wise himself ) by saying too much , as well as too little ; and I pray God none of us become so far deceived , as to lay the way more open for profaneness , and daring of the Almighty , while we go about ( as we say or pretend ) to close and hedge it up . I am much afraid our abilities will never extend to salve the Phaenomena we so much talk of , or make any thing apparent in Heaven , if I understand the word , nor that reason can demonstrate what God is , though it may tell us what God is not ; And therefore I think reason may be as well too blame , for marching too far , or soaring too high , for its learning , or knowledg , as sitting quite still , or groveling on the earth , and permitting the imagination to introduce what forms of a Deity , will , or best may , gratify any the most predominant present affection , an habit which has been too much in fashion of late ; and now a little withdrawing , makes way for the other excess . I may have said too much my self in this little , it has exceeded my original intent and purpose , yet this further I must say , and begg your pardon , and others who shall chance to see it , if I say amiss , that my wishes are , we may all in this great concern carefully avoid extreams : and that as we do not set up such a God by faith , as reason is able daily to confront ; so , we set not up such a God by reason , as there needs no faith to lay hold on . For my weak opinion is , nay my present resolution is ; As never wholly to desert my reason for the adoration of any God : So never to adore any thing for God , my reason is able fully to comprehend . EPIST. II. Wherein he treats of the cause of Action , or Motion , under the notion of Spirit ; and endeavours to shew our often mistakes in applying our thoughts and actions to the operation of that Spirit of truth in us , which though good in themselves , may proceed from other cause ; and advises to solitude at particular seasons , as the most ready and likely way to behold , in some degree , the light of truth . BEcause Soul or Spirit hath been heretofore , at special seasons , the subject of my thoughts ; and because there are many amongst us , who would seem to have great knowledge of a Deity , and may be thought too familiar with God , under a colour or pretence of being daily enlightened with his Holy Spirit , affirming its constant working in them ; And others quite Aliens and strangers to God , not barely by their life and conversation , but by their outward profession too , and who deny in words , as much or more than in the deeds , that there is any such thing as a Spirit ( which (a) in St. Iohn our Saviour tells us , God is ) and that what we term Spirit , is a mere Chimaera fansied in our brains . Both which kind of persons , being equally to modest Society and civil conversation , and I may say , enemies to true Religion ; I have adventured with all submission to your more weighty thoughts and solid judgement , to present you with my sometimes opinion , in reference to what we most properly and peculiarly term Spirit ; and wherein I say ought , in relation to that Spirit of truth , I humbly implore its aid , that nothing escape my Pen , which may in any wise ( if seen ) lead others into error , or in the least diminish the goodness , power , glory , might , Majesty , &c. dominion of the Almighty . First , I have thought and do think , That we can not rationally attribute or impute the cause of any action or motion whatsoever to ought else , than somewhat which we , ( in no wise able to comprehend by our sense ) term or call a Spirit ; and that without some such thing , the world were an insignificant Lump ; That from such thing , all things live , and move , and have their being , is not to be doubted , whether we call it Nature , or ought else . This Spirit gone forth or sent into the visible world , which now has visible effects ; as I take it to be some emission of that Eternal spirit at the Creation from the Word , so I think it generally worketh ( unknown to its self ) the will of that Eternal Spirit , neither can it cease of it self to work , but if re-assumed or (b) gathered again , as is expressed in Iob , all flesh would perish together , &c. And that all flesh , and all other things , Sun , Moon , &c. do not perish , is the work of Gods ordinary ( I trust I may so call it ) Providence , the confirmation , Seal of his Creation . Such vivifying Spirit as this ( which men may call nature if they please ) is gone out into the world , and shall continue working every where ( no doubt ) until the appointed end of the world : yet not apprehensive of its being , nor capable of understanding in the least to what end it works , may probably cease to work , after the manner it now worketh . And this kind of Spirit receives no new influence , nor seems capable of any new influence from above , yet is ordered by what we call Providence . But where there is any Spirit conscious of its own working , and in some measure capable to conceive from whence it is ; or at least desirous to enquire after , or know the original of its being ; that Spirit seems to me to be some special emission more than ordinary , at the beginning , or Creation of the visible world ; to be of duration , and continuance ; A thing now as it were subsisting of it self , and which vanishes not , nor can vanish , or will be re-assumed again : But being , as I may say , the very Spirit or breath of the Almighty , and able to look back towards its original and fountain , is capable of some new influence , and as I may say , regeneration ; and such is the Spirit of man. And therefore we in no wise deny , but that the Spirit of man , may receive some new light for its motion , otherwise than barely and simply by sense , the Organ of the body : And that no other , though intellectual , Spirit , inferiour thereto , can so do , or is capable so to do . Now of created Spirits superiour to our selves , or of greater capacity in point of intellect than our selves ; as I read or hear of none save Angels , created all good as well as we : so I cannot conceive , that any created or circumscribed Spirit , from any power of it self , to intermix it self with our Spirit , or so move in us , as that it may be properly said , we are possessed with any other Spirit than our own ; and therefore 't is most properly said , (c) When we are tempted , we are drawn away of our own lusts . Though I confess I think , objects may be brought by the assistance of some such spirit , and laid down before our senses , or presented to our fancy , whereby our lust may seem to begin to move , though indeed our lusts be the original of our error . But forasmuch as our own spirit is some image of , and has its being from the Almighty ; that is one eternal all powerful spirit , it being capable by its reason ( for no otherwise 't is so ) to distinguish between good and evil in some measure , and to know the will of that almighty One ; It doubtless may be , and is capable also , not only to have its reason enlightned from thence , but to receive some such new accession of light , as that it may not only have a clearer sight of that bountiful Creator , than reason is able to afford it ; but be led into the paths of truth and righteousness and become acquainted with his will : And this we look upon , as effected , by his Holy Spirit , through his Word , one God blessed for ever . Such new accession of light , and such a blessed gift as this , were the Writers of Holy Scripture ( no doubt ) endowed withal , whose words and actions were in demonstration of the spirit , and with power , the effects whereof , we have heard , and beheld , and felt in a great part of this visible world . Now for that we have a promise , this admirable strange effect in man , shall not wholly cease , but that God will be with us to the end of the world ; and we talk much now a days of the light of the Holy Spirit ; It may not be amiss , since we have a caveat , (a) Not to believe every spirit , and withall authority given us to try the spirits whether they are of God , for every man to try his own spirit at least , and see whether that of it self , already sent , be not the spirit only , which he often mistakes , and vouches for the immediate dictates of the Almighty , and calls it a new light , the spirit of God within him , and so becomes a little too bold with the Almighty . I am afraid it has in some men ; and that many a man has so little understood himself , and less his Maker , that he has mistaken the suddain and strange flashes of some kind of lightning from his own inherent affections for another spirit ; which feeding with conceit he has brought to such a flame in himself , that at last his reason has given place , and approved it to be something more , than what is under its regiment or correction ; even the light of that spirit of truth , whereas did a man by his reason keep a narrow watch over his affections , it might observe every the most ordinary affection able to raise its peculiar spirit ; that is , such a flame in the soul , as with the assistance of the imagination shall hurry it with the body in obedience to it , and force reason into a belief for the present , that its motion is from the light of truth ; of which in time it may stand convinced to have been mislead and misguided . We do not improperly call the product of that predominant affection in man , Pride , the spirit of pride , and the consequent thereof the spirit of contradiction , and these may be the spirits which for the present enthral our reason , and make us believe better of our selves , than others do of us , and think God worketh in us immediately , and of his gracious dispensation , that which is effected by our own spirit , through his most just and wise providence . To exclude God , that is , One eternal omnipotent wise working spirit , out of any action ( especially that which is good ) might prove of evil and dangerous consequence ; Yet since (a) his way is in the sea , his paths in the great waters , and his footsteps are not known , as is expressed ; We may be too presumptuous in being too confident of the knowledge of his present manner of working in our selves . I do own , it is he , that hath endowed us all with an intellectual mind or Soul , and given some of us that strength of reason , which is in some measure capable to search after him , and behold some of his ways ( and doubtless many of the heathen were not excluded from such a sight ) and he has enlightened others by his holy spirit , to declare unto us his good will and pleasure , which we call his Word : And to others of us , has he by that Holy spirit ( with which those holy Writers were inspired ) given grace to lay hold on that word , and all the promises therein . Notwithstanding which , and a saving faith at the last , we may not for the present safely challenge that good spirit of God , to be the sole or chief guide of all our thoughts and actions ; for if it were so , then were it impossible for us to err ( as I conceive ) which daily we do , and (b) grieve that Holy spirit ( as is expressed ) by which we are sealed to the day of redemption . There are , as I of my weakness am best able to conceive for I never saw or searched Writers on such subject either towards the enlightning or confirming me therein ) four more especial ways , by which God worketh over us , and in us . 1. By his common and ordinary Providence . 2. By his merciful Providence . 3. By his liberal and bountiful Providence . 4. By his Spirit . His ordinary providence , I call that , which extends over all the works of his creation , as well irrational as rational ; which though irrational bodies are no ways sensible of , or its working ; yet has he therein an eye over them in their bodily preservation , (c) and feedeth the young ravens that call upon him : And within this care or eye of his , are we comprized too , and no way excluded . By his merciful providence , I mean his withholding us from committing those enormous crimes , to which we are prone by nature through the lusts of the flesh , even against the very light of reason , which thing perhaps you will term his common restraining grace ; and this he extends to Heathens as well as others , as may be observed in the story of (d) Abimelech , and his withholding him from touching of Sarah . By his liberal and bountiful providence I mean this ; That God having endowed our souls with that more than ordinary gift of reason , by which we seem originally capable in some degree or measure to discern good from evil ; He more especially overlooks that gift of his , and more especially worketh therein , towards the enlightning thereof : So that of his bounty and goodness alone it is , that our humane reason is at any time brought to a clearer sight than ordinary of justice , mercy , temperance , patience , or the like , and beholds the beauty thereof , above their contraries , whereby we imbrace them with our affections ; and this I hope I may without offence , allow the name of his Common renewing grace to . In which sence or notion , if any shall alledge his capacity of coming to the knowledg of the present work of the spirit of God in him , I mean not to contradict him ; because I behold every mans reason , his rational soul to be in some sence the spirit of God , which being enlightned from him a-new , for the inclining the affections to imbrace that which is morally good , we may more properly say then ; 'T is the spirit of God that worketh in us . But many Heathens as well as Christians , have doubtless in great measure participated of this grace ( for so I call it now , it being from the mere good will and pleasure of God without any motive or inducement from man ) and owned the same to be his good work in them , and yet never otherwise enlightned , missed of the truth , and could not be said to have any light from his Holy spirit , but to err even to perdition , notwithstanding the aforementioned grace , I , and justly to perish too . For such is the wise just disposition of our minds , and consequently our actions , by that Eternal Majesty ( from whose spirit (b) David seems to infer we cannot well go ) that every man , if there were not some default or neglect in him , might receive the Seal of that other Spirit , the Holy Ghost , as we call it , one God blessed for ever . However in the end , we shall all set forth his glory , and if we miss of Eternal happiness , we shall behold it so much our own fault , as that we shall take upon our selves shame and confusion of face . By Spirit ( which is the thing I conceive other men mean , when they talk of their enlightning ) I mean , something more than God's barely enlightning our reason , or barely working through that , His very light of truth , above the reach of our reason , viz. That Spirit which he has promised by his word , to such as lay hold on that word by Faith , and yet without which , we cannot truly believe ; That Comforter co-equal and co-eternal with himself , and with the word one God blessed for ever . Which work in man by and from that good Spirit , you ordinarily call , as I suppose , God's special renewing grace , or his grace of Sanctification . And truly , if even words could be so laid open and plain to our capacity by you , as that we might rightly distinguish things thereby , 't were well and happy for us : For certainly those three words , Spirit , Grace and Faith , for want of distinguishing the true signification of each in the several places where they are found , have caused many errors , and begat no little disputes amongst us . Now according to these several workings beforementioned , do I think , we may safely invocate the Divine Majesty : For instance , were I about to take a journy through some desart place , frequented with Savage beasts , or infested with Robbers , or to pass some dangerous current ; I do believe I should invocate God in his Almighty power , and providence over all his works , to preserve me from bodily danger . Were I about to resort to some place or company , in which I suspected any allurement or enticement towards the committing of those facts , I found my self most inclinable to by nature , and which my reason had already judged of to be crimes , or sins ; I do think I should beg of him , in and through his goodness and mercy , to lay some reine upon and over my Passion , and withhold me from running into those snares , to which I found my self most prone , and more especially to keep me from presumptuous sins , lest they should get the dominion over me . Were I about to enter upon , and execute some office or place , wherein the good of others as well as my self , might depend , and which necessarily required a more than ordinary circumspection , wisdom , and prudence , or foresight in the management ; Or were I about to deal with men in any action , that might in my present opinion require the like : I do then think I should implore him in and through his infinite wisdom to enlighten my understanding and reason , that it might be profitable to others , and that it become not clouded through any desire of gain , or other passion , whereby I should be hurried away to commit any unjust or unseemly action , but that I might approve my self in the sight of all men , discreet and righteous . Were I about any present act , whereupon I conceived my Eternal estate and well-being necessarily and consequently depended ; as whether I should go to Mass or suffer imprisonment , and my reason had weighed both , and could not well or readily determine : I should earnestly beseech him , through his infinite goodness and mercy to all mankind that believe in him , to send the light of his Holy Spirit into my heart to direct and guide me therein . Now in the first case , were I preserved from imminent and apparent bodily danger , I should readily without hesitation asscribe it to his mighty power , who stilleth the rageing of the Sea , and setteth bounds to the same , saying hitherto shall thou pass and no further . In the second case , should I , upon some consideration after , find my self to have been as it were manacled , or the course of my passion diverted by some unexpected accident , so as I did not at that time perhaps what I would ; I should impute it to restrictive mercy , which is always ready to withhold men from sinning against him . In the third case , should I , not only receive applause from men , but from some present comfort in my own heart , be satisfied of my prudent and just managery of my affair , I should readily impute it to his wisdom , that giveth light and understanding to the simple . But in the fourth and last case , what ever Election I made , although I owned my Election to be guided by God's good providence , I durst not presume to say ; it was from his Holy Spirit ( though that might be ) for that it was , or ought to be my reason , which determined my Election , in all appearance , to my self . It seems to me a matter of dangerous consequence to play with that fire , and call for it down from Heaven upon any ordinary occasion , or yet for a man to avouch its moving in himself , almost upon any occasion . But we have those of late days , who in the decision of meaner points than those of Virginity and Marriage , seem to exceed St. Paul , and not only (a) think , but would seem to know in their determination thereof , They have the Spirit of God. These men I would undeceive if I were able , or indeed any one whom I conceive to be in an error . But first by the way , give me leave to tell you , without the least personal reflection on your self ) whom I never observed to go about to amuse men with strange notions , but to inform their intellect in the plainest rational way you could for the introduction of truth ) This bold assertion of an habitual converse with God by his Holy Spirit , has received , I think , if not its first rise and conception , yet its strength and vigour , from our Pulpits or little Pamphlets ( such I may call some ) of Godliness : Where some men for want of force of argument , and dint of reason to convince their Auditors or Readers of the falsity of the opinions of that Church , they would they should desert and forsake ; have first endeavoured through strange mazes to elect and saint them in opinion , and to quiet their reason often put them in mind of the promise of that Spirit to all Gods Elect , and its light to lead them in the truth ; and by this means ( viz. ) other mens ( in estimation ) blowing strange notions into their heads , has opinion in some men usurped the Chair of reason . For I do not think , that plain ▪ simple meaning men could ever of themselves , or from barely reading of the Scriptures , which condemns pride and every high thought , have raised so good an opinon of themselves , as to think they were led , almost in all things , by the very Spirit of God : if they had not seen their teachers ( who we are ready to agree , receive their commission from thence ) too familiar with it . Now whether this too often talking of the Spirit in Pulpits , has been a feeding with milk , or the same be not a thing of difficult digestion , and may be of evil consequence if not well digested ; and whether they had not done much better , only to have smoothed the way for the coming of that Spirit , by instilling into men the principles of obedience , justice and honesty , and integrity of life and conversation , than talk of its being and effects ( which are only known to God himself ) I leave to their Conscience ( that is their reason ) who have preached , and do usually preach of it . Such a salve there is , as that of the Spirit to comfort us , but if it be too often and ill applied , it may cause a Lethargy in the soul , rather than ought else . And such a Sword there is as that of the Spirit to beat down our adversaries withall , and indeed it may be said of it , as that of Goliah (a) There is none like it . But if men be told of the force of that spiritual Sword , and have not judgement to discern it , They will be prone to catch up an imaginary one , such a strange Weapon , as they will be able to puzzle , if not foile their very Masters with . So , as if God in his infinite and wonderful mercy prevent it not , instead of a spiritual one , every mans temporal Sword will be drawn against his brother at the last . We have justly deserted , without doubt that infallible Church , with the head thereof , for its strange arrogance of ingrossing the Holy Spirit , and presumption that it cannot err : But methinks it might be no imprudent caution , or wariness in each of us particularly , that we carry not about us every man a Pope , as is said , in our belly , which will in time after some maturity , if we take not good heed , break forth , and usurp the Chair , with as great confidence as that , whom at present we condemn and reject ; and at last for want of strength to defend it self , yield the prerogative to , and set up the old one again in his full power and strength . Certainly did we believe some men enlightned , or possessed after the manner they talk of , averring as much a real presence of the Deity in themselves as the Papists do in the Sacrament , we should adore them rather than the Host ( the adoration whereof we equally condemn ) and think gods were come down to us in the likeness of men . And therein perhaps these kind of men would not blame us , nor seem so angry as Paul and Barnabas with the men of Lycaonia . Yet surely all men are men , and of like passion with us ; And truly 't were to be wished , 't were not the spirit of pride rather than ought else , which makes some of us seem to our selves , (b) not like other men , though we seem to thank God for it , as well as that Pharisee . The Scripture seems plain , and I think there is no true Christian that ever questioned , but , that the very spirit of God , that ever blessed third person in the Trinity , may and does (c) dwell in some men . How else could a man constantly and cordially , and pleasingly retain a belief of that thing which his reason is not able to comprehend , nay that which it combates with , and is sometimes ready to condemn ( since no belief can be without the consent of reason , as I shall make plainly appear in another place ) and therefore my enquiry only is , in relation to its effects ; Whether thereabout we do not often alledge , that for its effect , which is not its effect . It is a dangerous thing we are told to sin against it , and from that sin , whatsoever it be , good Lord preserve us ! Now this light of the Holy spirit , and its special work in man , further than that true faith with its necessary concomitants is certainly effected thereby ; No man in my opinion , can have such an assurance of at this day , as that he can safely and without danger avouch it , in any particular cases of action or opinion , to be his immediate present guide , much less with ostentation challenge it for his peculiar , and reject and condemn others as void of that true light . For as without it , I do believe , there can be no true faith ; so too great a confidence in any man , of its present infallible operation in him , as to other matters which necessarily depend not thereon , in some sign , in my opinion , that his faith is not true , and such as it should be . For surely he whose faith is such , will daily and hourly pray for that enlightning grace , and fear he has it not , which he who seems assured of it , neglects by consequence to do . Saint Paul concerning spiritual gifts , willing not to have us altogether ignorant , and about to shew us , that there are diversities of operations , but it is the same God , which worketh all in all , Giveth us to understand , that (d) No man can say Iesus is the Lord ; but by the Holy Ghost : which thing I do believe , but yet I take his meaning there , to be , not a bare outward profession and confession by the tongue ; for surely there are many , who have professed so much , and uttered as much with a clear audible voice , at that very instant they have intended to deceive , and with a very intent to deceive ; which could never be the work of that good spirit of truth in them : And therefore we cannot take his meaning there to be , other than an intus dicens ; A cordial , and total ( from the whole soul ) embracing , and laying hold on that word by faith , as the alone Saviour , and so Lord of the whole world ; And this thing , we cannot , as of it self , behold in any man. He has given us to understand likewise in another place , that there are (b) fruits proceeding from the work of that spirit , and enumerated some of them ; yet since no man now a days can , or will , I think , pretend to any inmediate gift , of (c) discerning the spirits ( more than he can or will pretend to working of miracles , prophecy , divers kind of tongues ( without study and labour ) or the interpretation of tongues , which Saint Paul has linked together in one verse , and placed that gift of discerning the spirit in the very midst . ) How shall we judge of the reality of those fruits , otherwise than by our reason ? And therefore why do men talk to us so much of that blessed spirit , and seem to take it unkindly we do not believe their works proceed from thence , if at any time our reason , as sometimes it do's , inform and satisfy us , they may be , and often are without it . Some of those fruits there mentioned by Saint Paul , as temperance , patience , goodness , &c. have appeared much more real in many Heathen than some of us , and yet our reason is not convinced , that they proceeded from any thing more , than that bountiful goodness of God in his providence over them ; nor until we have that special gift of discerning the spirits , can we acknowledge a belief of a better fountain ( if so good ) in some of our present spiritualists , without a breach upon our reason , whateever our charity may incline us to . I am so far from denying the often immediate blessed effects of that spirit of truth in the soul of a true believer ; that I would not be thought to make use of my reason in the least , so as to interpose it as a cloud or mist between that and any mans Soul to obscure it , if I could , from the light thereof . I would sooner wish , or be content , not barely to lose my reason , but he changed into a brute as to visible shape , than do it ; Yet since I challenge and own my very reason , from one and the same Godhead however miraculously and diversly working as several persons ; I hope I may even from that , without offence or grieving that Holy Spirit , tell men they may possibly err in the opinion of its effects , and through some inherent lurking pride , have their conceit raised to that height as to believe ( and therefore would have us believe ) they bare the fruit of that spirit , when (a) Sedition a work of the flesh is more manifest to our reason . Indeed Saint Paul has told us the works of the one are manifest , but not the fruit of the other , though it has its fruits ; and therefore why men should cry up their fruit , to be the undoubted product of that ever blessed spirit , until they can manifest the same so to be , and be able to convince our reason by some infallible demonstration , that it could not proceed from ought else , I find no just or sufficient ground . That true faith ( an invisible thing and best seen by works , though by any outward work it cannot infallibly be known ) is the very effect of that blessed spirit , we may safely affirm ; but further than so , I cannot see how we can without danger affirm its immediate operation in us ; or retain a positive belief , that any particular effect wrought by us , or in us , did proceed merely from the motion of that blessed spirit dwelling in us . If any ; it may to my weak judgement , be in some such particular case as this : when the soul sometimes on the suddain beholds as it were at one intuition , all earthly things as vanity , and rejects them with a kind of longing desire , to behold somewhat that is not such , and to have some present fruition thereof . And this , at such time as the soul may seem at ease and quiet ; and is surrounded , and as it were courted , with all wordly affluence and prosperity , and seems to have wordly honours laid down before it , in its path ; not when it rejects , and seems to contemn those things out of a sullen temper , because it either cannot attain them , or is crossed in the fruition of them . When this happens , I cannot think it to be the mere work of the Soul it self , nor of the deity either in any ordinary providence and care over it ; but some special grace moving it , and darted as it were into it , from that blessed spirit towards beholding an everlasting true joy by faith . Besides this , there may be other cases happen , which may induce us to think , that there is something more than ordinary , moves in us from above ; as this , When a man shall by his reason ( with the invocation perhaps of divine assistance ) have weighed the good and evil of some particular action , and all circumstances in relation thereto as near as he can , and concluding of the lawfulness thereof , perhaps through the fallacy of some covert and latent affection in him , shall pursue the same ; If afterwards he chance to be stopped in his full cariere ( not by any audible voice or visible light , as Saint Paul ; that is not to be expected now a days , and whenever 't is averred , I will determine it the effect of Melancholy , or which is worse , averred upon contrivance with an intent to deceive , but ) by some secret whisper as it were , or suddain conviction of his error , and the light of the truth breaking out as at once upon his soul on the suddain , which doubtless has happened to some men ; I should be ready to acknowledge it , as the work of some extraordinary spirit from without , and not his own . For this cannot be said to be the effect or stroke of his own conscience , that is , the dictates of his reason contrary to what he acted before : For in this case he no ways erred against that , but , as we put the case , consulted it , made the best use of it he could , with an invocation of the divine power to enlighten the same . Yet in neither of these cases , do I think it safe or convenient , the party in whom such effect is wrought , should presently determine it in his own thoughts , to be the undoubted immediate work of that good spirit within him , lest if he should err , those thoughts embolden him to continue therein against the plainest demonstration of truth in future , much less to discourse and proclaim it to be the very light of that spirit of truth in him , lest he induce others to be led away by every fantastick light their brain is able to forge within themselves . They on whom God himself (a) breathed , they on whom (b) tongues as of fire visibly sate , they who (c) saw Christ after his resurrection and had power to (d) work wonders in his name , might safely make use of their own tongues , to declare their immediate knowledge of the will of that Almighty spirit , and not be thought too familiar with the Deity , in declaring its manner of working . But for us to take the same liberty , and casting aside all thoughts of moral goodness , fall to talking and describing of that strange admirable effect ( that being born again of the spirit ) sometimes wrought in the soul of man , which we cannot possibly comprehend how , or when , or where it is wrought , may be of dangerous consequence I think ; and further to glory , as if we were the only men in these latter days on whom this spirit is poured , is such an arrogance in my apprehension , that a sober Heathen might well think us distracted . If we would needs glory , let us make use of Saint Pauls own subject ready at hand , our infirmities ; We shall find little else if we examine our selves , that we have any tenure of , or may call our own , or that we can have such knowledge of . True faith , as I said , which I take to be the peculiar work of that spirit in man , is a trembling , though a fast hold on the Deity , and proclaims not the body to be the temple of the Holy Ghost , otherwise than by the good works done therein ; the beholding of which ( and we can behold them as good , though we cannot be infallibly assured they always proceed from that spirit ) is the readiest way to draw others to glorify that God whom we adore ; not to dissect it , as I may say , in ordinary discourse , no not in the Pulpit , and tell men exactly after what manner the spirit of God worketh , or should work in us ; As if we were as familiarly acquainted with that spirit , as our own ( which few of us little regard , much less understand ) that eternal , that omnipotent , that incomprehensible , that dreadful spirit , I may say , ( for certainly no man can seriously exercise his thoughts thereabout without fear and trembling ) by whose breath we are as easily consumed as made , therefore let us fear to be too bold with it . Well! can it be any offence against that good spirit , for a man to behold his own unworthiness ? to doubt or fear its absence ? or to question whether we mistake not some pleasing motion of our own spirit , for it ? 'T is not the present comfort we receive from our cogitations , nor yet our actions , that is any infallible sign that we have thought or acted from that good spirit merely ; 'T is an infallible sign rather , that we have not wilfully acted against the present superintendent of our own spirit , our reason , and that is the utmost we can be assured from thence . I may mean well , and please my self with the sincerity of my present cogitations in relation to this very subject of the spirit ; think I have spoken the words of truth and soberness ; yet it would be a strange presumption in me ( though I acknowledge the favourable assistance of a divine power in every good thought ) to affirm that good spirit more especially working in me , unless I could be able to convince the world , and rest assured too my self , of the indubitable truth of that which I have said : But that I do not , I rather fear I have in many particulars thought amiss ; and surely he who has not that fear always moving in him , is very arrogant , and who has it , must necessarily discard such high thoughts in himself , at least he must keep them from reigning in him . Have not many men thought , they have done God good service in some action , and yet repented them of the action ? Have not every of us now and then pleased our selves with beholding as we thought the light of some divine truth , which upon second cogitations , and second weighing , we have rejected as our own false conceipt : and seemed to be angry and vexed with our selves ( which is the chief ingredient of repentance ) for receiving or allowing such an opinion ? Now as it is impossible to err from the immediate light of that good spirit , so I am confident God was never so unkind to any , as to suffer any inward vexation of mind , in relation to the embracing of that he immediately inclined the mind to , by his Holy spirit . And therefore let not some honest well-meaning men ( as doubtless there are many ) from the present comfort they receive of the integrity or innocency of their own heart , be induced ( through that song of requiem , as I have mentioned , chanted to them from others ) to think that all that which they for the present verily believe , is the demonstration of that spirit of truth , dwelling in them . There is a vast and wide difference , between God's working in and through our spirit by his providence , as I have mentioned , and by his Holy spirit ; We may err by the first ( and those errors foreseen by him are ordered to his glory ) but never by the second ; nay , give me leave to say as well as think , we may wilfully sin by God's providence ; Not that he is the author of sin , but by leaving us sometimes unto our selves , he so , after a manner as it were leads us into temptation , which we are taught to pray against by one that well knew our infirmities in the flesh , though he sinned not . And therefore 't were well we mistake not the one for the other . There is no man that I know , so uncharitable to think any good meaning Christian man wholly devoid of that good spirit ; But wishes that from thence , he may in due time , have a clear sight of the truth . A thing at present very remote from the prospect of the best , or wisest of us : Let him be but so charitable to himself , as to wish the same ; We have our desire ; He lays aside his present confidence and boasting . There are many well-meaning men , and of a seeming humble spirit to themselves , who are ready perhaps , therefore , to impute all their good thoughts to the work of that good spirit in them , but I wish their own spirit deceive them not ; For I take this delusion to arise , not always , or so commonly , from humility , and the love of truth , as it does from secret pride , and the love of liberty . Saint Paul has told us , (a) Where the spirit of the Lord is , there is liberty , and if we are (b) led thereby we are not under the law . This pleases us so in a literal sense , that we are ready to let go our reason , to believe we have the spirit to guide us in all things . But we might rationally suspect , that those who harp to us so much upon that string , would rather enslave us to themselves . As for liberty , we have enough already in any sence , and 't is well if we use it not , either (c) for an occasion to the flesh or (d) for a cloke of maliciousness . And for the Law , we need not fear , or desire to be exempt from it , 't is fulfilled in one word the same Apostle tells us , (e) and that one word , is Charity ; a thing chiefly to be recommended to all , which I have insisted upon elsewhere , and which I pray God send us through that spirit : and then we shall not bite and devour one another under colour of I know not what spirit ; perhaps through the very spirit of delusion . In all sins or offences , we say the understanding , the will , and the affections , are all , more or less faulty ; but where the will is most too blame , there is the offence ever the greater . Now if it be an offence to vouch the Holy spirit upon every small occasion , and to play with it , as we may say , in too familiar a discourse of it ; Men had need take great care and heed , that their will be not most to blame in that case . I think you will not , and I dare not , go about to define , what that sin is , which totally excludes us from mercy ; But if any man upon examination of that deceitful thing , his heart , shall chance to find , he has at any time , upon any wordly design whatsoever , pretended some light from that Holy spirit ; Or so much as indeavoured to obscure the light of reason in others ( which is able to shew unto subjects their duty of obedience , that (f) there is no power but of God , and the powers that be , are ordained of God ) by amuzing them therewith , and this for the advancement of himself , in place , power , or dignity , whether that we call temporal , or that we call spiritual ; I will be bold to tell him , he has been very presumptuous , and has committed a great offence . Well these two sorts of persons I first mentioned , the mere Spiritualist , and the mere Naturalist , are those , whom we shall scarce meet with in company , but we shall receive a challenge from ; As to the first I have said somewhat , but properly to hold a dispute against him we cannot ; either we must deny his premisses , which we are unwilling wholly to do , or else we must necessarily grant him his conclusion . For the other , so much a Sadducee , as not to believe Angel or Spirit , other than his own , if that ; and resolving to believe nothing without a plain demonstration ; We must ) not provoking that spirit of his , of which he thinks himself the only master , and we think he is therein deceived ) answer him at his own weapon , reason , ( and indeed we have none other as of our selves ) and argue with him in calm manner , if at all ; not philosophically , not Aristotelically , but as rationally , and as plainly , and as perswasively , as we can , or are able , leaving the success to the guidance of that good spirit , in which we our selves already believe . 'T is a strange thing , a man should admit of any ordinary inference , or any indifferent argument à probabili , as we say , to satisfy his reason , and raise a belief in any case , but that which is of greatest concern to him , the belief whereof would only do him good , and which could not , if upon a false ground , possibly prejudice him , or do him hurt . If I should begin to talk of the nature of the elements , how each several one , as we divide them , hath in it some latent quality , or virtue , of the other ; And that some particular species of one , participates so much with , or is of such cognation , as we may say , with the other , that from some little reflexion or light from that other , it shall in a manner change its quality , and seem to be quite another thing than what it was : And then tell one of these kind of men some such strange story of Naptha as Plutarch do's , A kind of a sulphureous fattish soil to be found , which taken out of the body of the earth , and brought to light , shall forthwith at a great distance from any fire , take flame from thence , and become of the nature of fire it self , consuming every thing about it ; there is little doubt , but I might , without demonstration to sense , obtain credit therein . Now since we cannot make out , that our soul ( conscious of its being , and capable to enquire after the nature or original of its own and other beings ) is the bare product of flesh and blood ; or that it can be actuated from thence , towards these kind of enquiries ; Why should not these men as readily believe that there is some spirit or intellectual mind , far above our own , from whence our own receives some influence , or agitation , and by which , it is disposed , ordered or governed ? I dare appeal to the secrets of any one of these mens hearts , their conscience , if they please to allow of that term ; Whether or no , if I should have done him some great or grievous injury , such as , after all ineffectual indeavour of revenge , should lye heavy upon his spirit , or leave a sting there , he should not by a kind of secret wish , seem to invocate ( for we will not imagine he has so much of the Christian Tenet in him yet , as wholly to forgive all offences , and return good for evil ) some Nemesis , or resort to some secret revenger of evil , to punish my injustice towards him ? On the other side , should I bestow so many gifts , heap so much kindness , and do so many good turns to that man , as after all indeavours of requital in point of gratitude , he should find he were in no wise able to make me sufficient recompence or amends , he should not by a like secret wish invocate some good power above his own , for a reward upon me ? If in either of these cases , he thinks he should so do , or upon examination of himself , finds he has at any time so done , in like cases ; then surely he naturally , as I may say , believes that , which in word he denies , viz. That there is some spirit above our own ; for if he verily believed from his heart , there were no such thing , as some all-knowing , all-powerful , and all-sufficient spirit , a just rewarder of good and evil , superintendent over us ; it were the most ridiculous thing imaginable for him barely to wish ( nay he could not wish ) me good or evil . But if he has unawares by his own spirit recourse to some invisible power , why should he not confess ( which he often swears by unawares too ) that there is a God ? Now though it may seem here from the present purpose , give me leave to say in this place , that it is some confirmation of my opinion in relation to the soul of brutes proceeding barely from their blood , and vanishing therewith ( which thing I mean to insist upon more at large in some other discourse ) that it makes no foreign appeal in any case , nor uses any weapon but bodily . I do here think , that God may punish us for the abuse of brute creatures , and that their blood may seem to cry for vengeance ; but it cries only silently , not intentionally from them : For although we do really perceive , a kind of gratitude as well as revenge , in many creatures besides man ; yet we cannot observe , no , nor suspect upon just ground , any recourse they have in prosecution of their love or anger to any superior power above themselves , I do not think my Spaniel ever wished me good or evil ; if I could conjecture there were imprecatory thoughts in any creature save man ( and the weakest of men has them ) I should forthwith renounce and recant my present opinion of the annihilation of their spirit after death . For if that spirit of theirs , can wander out of the body , any other ways than directly by sense ; it certainly neither vanishes with the body , nor can be said to be mortal . There are many such like cases as aforementioned of some strange foreign work in the soul of man , which have occurred to my mind , sufficient as I thought to convince any Atheist of the falsity of his assertions in point of the original of all things , and the government or guidance of all visible creatures , more especially our selves ; But lest I seem guilty of what I condemned in my former Epistle , I shall forbear to insist thereupon , and leave all to that attribute , that superabundant stream flowing from the Deity , and which is over all its works , its mercy and loving kindness towards man. And however any of us think or believe , either of our selves , or ought else in relation to our selves for the present ; it can be no uncharitable wish or desire , no nor foolish one I hope ; that before we cease to be as we are , that is , have finished the race of all flesh , we may so think and act , as that at the end of that race , we miss not of eternal rest , body and spirit . But if these two kinds of men amongst us , I have often thought , could be brought to some moderation ( shall I say to a reconcilation , for they are opposites ) it might prove an happy thing for this Island . And truly I cannot imagine a readier way to reconcile them than to perswade every of the Leaders in each opinion , if we could prevail therein , now and then to withdraw himself from all company , and seriously consider himself , ( our spiritualists with the invocation of divine assistance , though the other not ) have some rational discourse , or intercourse with himself alone in relation to his past actions or opinions , after what strange manner his soul has worked ? Not only why his will and affections have pursued and imbraced that , which his intellect has rejected ; but why his intellect without apparent cause from without , should sometimes reject that , which at other times it receives , and receive that which at other times it rejects ? Whether that be not guided by affection sometimes , as well as affection by that ? Or whether they with the imagination have not wrought together of themselves , for want of a better guide , rather than of any spirit from above ? And what is that we seem to drive at all our lives and why ? With many such like enquiries . This I call a busy solitude , and recommend it ( if that may move ought ) as the readiest way for some little light of truth which we pretend to , but too much , to break in upon the soul. And O that some men would with their reason , and the spirit in conjunction together , if that might be , throughly and impartially view and consider their imperfections ; the daily errors and lapses of their own soul , whether through the precipitance of passion , or otherwise howsoever . Then surely , notwithstanding they might trust to the merits of a Saviour through that blessed Spirit ; I dare say they would not boast of its daily effects in themselves , nor go about to perswade others of its daily motion in them , clean contrary to reason , and so much difference and distinguish themselves from all others by the spirit only . I know no hurt this rational solitude could do our Anti-Atheists , and such as almost deify themselves . I do not observe those great spiritualists much given to melancholy ( a thing which sets the imagination on work without any reason at all , and from which I confess there may be much danger in solitude ) they are generally busy and medling enough , and over and above their inspiration , assume and challenge to themselves a great deal of rationality beyond other men . They have their reason ready at hand , and surely we must needs allow them strength of reason , if the greatest policy or subtilty be always the product of the strongest reason ( which I cannot think but the looking beyond and beholding all policy as vain , to be it ) and then that reason of theirs , if they would first lay aside all prejudice and passion , might in an humble solitude work that effect , which in the end might bring them truer comfort , than what they at present feel , or pretend to , from the spirit . But they are not the men , to whom I would chiefly recommend solitude , lest from thence they feed their passions through their reason , rather than subdue them thereby , as it often happens : It is the plain downright Atheist , resolved in company to believe nothing without a plain demonstration , and who perhaps alone with himself , might from himself receive a kind of demonstration . Men may pronounce a vae soli but so long as a mans reason is able upon occasion , to put a stop to the career of his imagination and not only suffer it to ramble beyond sense , but even contrary to sense ( in which case only it is we are subject to destroy our own bodies ) We do think notwithstanding God's wise and provident care of a companion for man in the creation , and the advantage and comfort we receive from company above all other creatures , It may be good for man to be , sometimes alone . It matters not much , who was the first Author of that saying , Nunquam minus solus , quam cum solus , whether Scipio the African , or any other , if so be upon consideration it be found to have no less of weight in it , than any of those of the Sages . Surely we must needs think upon weighing , it proceeded from a more than ordinary divine soul , and one who from solitude found somewhat of enjoyment more than ordinary . Scipio , if we believe history , received as great and publick applause , from publick action , as any man whatsoever , and might have pleased and enjoyed himself ( we may well think ) in company as much as any man ; And therefore if it were he , we might the rather give credit to the saying , and hope to find that company , and complacency in solitude , we never yet found . This let me tell any man , that he who considers his past actions by himself ; searches rationally into himself , if he once come to behold his own imperfections ( and that sight he will not miss of , if his intellect be not strangly bewitched by his affections ) he will from thence fly in desire , to find out and behold somewhat that is perfect , which if he should not at present do ( as I am almost assured he will do in fine ) that little acquaintance he gets with himself , will otherwise find him imployment sufficient , to verify that saying of Scipio ; And this is the thing I would always have specially recommended to an Atheist . We have an English expression , in relation to a delirium , or dotage , of being (a) besides our selves ( we so translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or insanis Paul ) and truly he who travels all the world over in quest of an original cause of all things , and looks not into himself , is , in my opinion , as well really and truly , as literally so : 'T is a strange thing one would think , men in their search after God should go furthest from him ; run to the least , and I think , most inconsiderable particle of his creation , and fansie atoms to be the cause of mind , without a mind . No , it must be a greater mind , that is the cause of a lesser mind , and a perfect mind of an imperfect mind : we our selves seem nearest to a Deity , and what should we go further to search for it ? A man 's own soul is , in my opinion , that glass , which narrowly looked into , shews not only it self unto its self , but something beyond it and above it . Did ever any man observe the motion of his soul , and not at that time see his ignorance , and impute folly to some of his actions ? And can he behold ignorance and folly , and not believe there is some such thing as knowledge , or perfect wisdom ? Can he observe his own weakness , without acknowledging some absolute power ? Can he find such a thing as falshood in himself , and not believe there is truth ? Can he observe himself sometimes harsh and cruel , and not acknowledge that there is such a thing as mercy ? Did he never injure man ? and if that escape not his sight , how will he be able to deny , but that there is such a thing as justice ? and so for the like . Why , give me leave to tell him , Knowledge , Wisdom , Power , Truth , Mercy , Justice , Love , Goodness , and the like ( for I hope we may safely affirm , as well as some Philosophers , that there is morality in the nature of God , and that his happiness consists as well in goodness , as in power and knowledge ) united in one eternal mind , is that God , which we adore ; not through amazement , and out of a confounded astonishment , bestowing these attributes on him , but rationally believing , they are essentially compleat and perfect in such mind , of which ours is some image or shadow , but now dark and imperfect . Moses brings in God himself speaking after this strange manner , (a) My spirit shall not always strive with man , and this came to pass at such time , as men began to multiply on the face of the earth , and this happy solitude , God and a mans self , seemed to be rejected for visible company : The citing any books of Moses to an Atheist , will 't is likely , prove to little purpose , perhaps he may say Moses was an Impostor , if not worse ; and to talk of God's spirit under any notion , whether grace of illumination , or sanctification , &c. will be to as little purpose , until a man has some knowledge of his own spirit . I will only say this more ; That if any man please to follow my advice and withdraw himself a little from the world , and all company in an humble manner in relation to enquiry on that subject Himself ; How himself so intellectual ? from whence and whom himself ? or the like , he may perchance find a striving or strugling within himself , in relation to that other subject matter , God : Whether it be his own spirit , or somewhat else that so strives or struggles in him , I will leave to his own determination . This I am sure of , that upon such withdrawing and search , he will be afraid there is some such thing as a God , and I believe for that present instant would venture a considerable summ , for the return of an infallible assurance , there were no such thing ( and he is a most insensible man that would venture a farthing to be secured from that which his reason plainly tells him is impossible , says that most excellent (b) Author , whom I had rather cite than seem to rob , though such notion came into my head as of it self before reading him ) and why then should he not confess his fears and jealousies ? Those fears and jealousies are an heavy nauseous burthen to the soul , retained and kept in ; but cast up , and discharged in that manner , will cause very much present ease , and may fit and prepare the soul , to let into it a more pleasing and cordial belief in relation to a Deity , than such an one as that of Felix which only makes it tremble . I doubt not but you have sometimes , as well as I , thought on the madness of the people , and more especially , these two seeming kind of opposite mad-men I have mentioned , both equally bold with God , the one avouching him , as the sole and immediate spring of all his good ( and such he is ready to term any or most of his own , whatever they seem to others ) thoughts , and motions , and that in an high and admirable sense and notion , not in his providence but by his very spirit . The other denying that he is at all , or that there is any such thing as either . What either of these believe I know not , or whether any of them really and cordially believes what he says , I know not . But whatsoever either of them believes , 't were to be wished , for peace sake amongst us , they sometimes would be more sparing of their speech , especially the latter ; And I think he might in prudence soonest be silent , because I cannot judge of any great design he should have to gain proselytes , whatever the other may . But the best way to quiet them both , is , I have thought and do think , not to provoke them over much , but leave them a little to themselves , that so by degrees , they may through Gods providence over us , seem to be at quiet of themselves . And I beseech almighty God that none of us , ever provoke other in the way of dispute , out of some secret lurking passion , the love of somewhat else , rather than the love of truth , the sight whereof if we are once so happy as to behold , and can but retain any glimmering light thereof , the same will reduce us to unity of mind , and not set us at discord and variance . Shall I in the conclusion of this Epistle , plainly tell you the result of some of my solitary thoughts in relation to the fluttering motion of our spirit here ? That though it be governed , and enlightned in some case , by that good spirit of God , the very eternal spirit of truth , yet it is unsafe and dangerous for us to conclude when and how far we are thereby actuated , further than the bare embracing that eternal word by faith , as the alone Saviour of the world . That the providence of God may be safely averred and affirmed in all things , and that it is , or may be visible to all men , and he who beholds it not in some degree , is not rational . That were there not some foreign , or , operative power ruleing in , and over our spirit , besides what is natural , or what we call nature , ( that is any absolute power it has of it self ) it could not , notwithstanding any present lust of the flesh or eyes , be drawn any wise to promote any act , the inevitable consequents whereof ( viz the disquiet of it self , and disease of the body ) it naturally loaths and abhors upon consideration . And that consequent certainly every soul more or less foresees in all intestine division and civil War. That he , who considers our late past troubles , and the madness of the people then , may safely conclude , our punishment therein , was from God's just vengeance for our sins , in his providence ; And that if he thinks there was any thing of his spirit therein , as was then much pretended , or contributing or assisting thereto , he is besides himself . That if the like madness now beginning to possess us again , perhaps through the general neglect of our ordinary duty to God , or the like , break not out into open rage and hostility , I will without hesitation affirm 't is the merciful providence of God alone , and what we can scarce rationally expect , beholding our selves to sin so much against the light of reason . And thus much may any man see . That the soul of the wisest man , at best receives but a dim and short sight of the truth of things and causes ; that if such sight at any time happen through the goodness and bounty of the Deity , it is apt to vanish again on the suddain , by reason of the interposition of some clouds arrising from the flesh ; so as the soul cannot long behold it , nor know where to fix , but in faith of some future clearer vision . That (a) Man cannot find out the work that is done under the Sun : because though a man labour to seek it out ; yea further , though a wise man think to know it , yet shall he not be able to find it . But to believe there is wisdom , and truth , and justice , and mercy , in some one eternal mind , and that the judge of all the earth must needs do right , is almost a necessary consequence raised in the soul of man , upon any humble search into himself , and that (b) the whole duty of man is no difficult thing to know . That even Solomon whom we agree to be endowed with the spirit of truth as well as naturally wise , appears to me in that excellent book intituled the Preacher , to have had his soul at a stand , and in a maze , not knowing where to fix in the demonstration of any certain wordly course that ours might follow ; But that he seems to allow its guidance by the providence of God , rather than his spirit : For if it were guided by the latter , it could not so often err , neither then would he call all its works vanity . That the spirits of men are then most keen , and most sharp set towards the world , and most likely to resemble the hawk , or the birds of prey , when there is most talk of the dove ; and that we are willing to hide our selves under that shadow , though we have little of the light , of truth . That some mens outward profaneness and publick contempt of God , seems ground sufficient in justice for our punishment by the hands of those , who , driving at wordly designs , only pretend to honour him . And that if those in authority took vigilant care , to see the very form of godliness better observed ; those pretenders to it , in humane probability could not have obtained those advantages of alluring and drawing the vulgar to their side , as now they have . That in the misery of civil dissension , we shall be all more or less involved ; the Atheist , the spiritualist , &c. and every of us , more or less shall feel the smart of it in the end , whatever any of us aim at present ; that though there seem a necessity of offences , yet there is a consequent woe particularly attending every offender ; and therefore we should all indeavour to be void of offences towards God and towards man ; and prevent , if we can , that storm which seems to hang over us . But if it be otherwise decreed ; then we who seem spectators only ( but spectators only , we are not , since we are sinners ) and neither deny God in word to provoke him to shew himself in our punishment , nor boldly vouch him in his spirit to cover the lust of our flesh ; have this ready and open passage to fly unto God , until our calamities are over-past , His just , and wise , and merciful providence . And this certainly must necessarily be the door or (a) gate of the Lord , as is expressed for every man ( if ever he enters ) to enter in , and truly behold that (b) stone which the builders of this world refuse . For in the instant of personal affliction , chastisement or correction , I dare confidently aver the Atheist will neither boldly deny God , nor the spiritualist boldly ingross him ; but both own him as he is , just , and wise , and wonderful in all his doings , and to be feared , To whom be Glory , &c. EPIST. III. Wherein the Author sets down some further grounds and reasons of his opinion of the mortality , or utter annihilation of the Souls of brutes upon their death : And therein indeavours to clear himself of all seeds and principles of Atheism , wherewith that opinion seems taxed , in a certain Book presented him by the said Dean . THat Soul which pries into things even below , and inferior to its self , do they seem at first never so ordinary , mean , and obvious , and be it clear-sighted as may be , ( and perhaps from the clearest sight the soonest ) will at length , if it dwell long on any subject , begin to stagger , and suspect it self of dimness and weakness , and that there is something more in every Creature , than it is able to discern or comprehend : and if it resolve not into a blind kind of chance , or fall asleep in occult qualities , it will own one Almighty wise , and only all-knowing Being , or existence ; and therein resting it self , will dare to assume no knowledge but conjectural , and seeming probable ; that is no more than belief . This is my present thought , and confession . But because in my Treatise De Anima , I might seem to you a little too positively to assert the soul of Beast to be no other than part of a body , rarified to a proportion , and with the body perishing , and upon the dissolution thereof becoming annihilate , and totally extinct . I am now desirous to declare unto you a little more fully the grounds of my opinion thereabout ; And the rather , because in that little discourse we had together , I received this only Querie from you ; How an intellectual spirit , could naturally arise out of a material or bodily substance ? And if the same were an infused spirit , and not part of the body , how the same with the body should cease to be or move ? A Querie perhaps only made , to hear what answer a plain rational man without learning would make to it ; and though a curious one , and such , as I acknowledg my self altogether unfit to resolve , or so much as to handle , yet I have made this further adventure in reference thereto . Truly Sir , I am not , or ever was , so positive in any assertion of my own , or so enamour'd therewith , as not to suspect my self of fallibility , and whenever I consider the soul of beast , with those excellent faculties it is endowed , I cannot but wonder at , and admire , and extol the God of Nature , who was pleased to ordain , That from such individual corporate substances , there should spring so much of intellect , especially to be seen in many of them , as might seem to be , rather a special gift , and emanation from that Spirit ( alwayes and every where moving , and which was once said more locally to move upon the face of the waters ) than any peculiar essence of so rare framed bodies . But yet I am not satisfied , nor methinks could easily be convinced in reason , That therefore there is any duration of such Spirit , after the body is again converted to earth . That Spiritus Mundi , ( if I may so term our God and Creator blessed for ever ) is every where , and moves every where , by his Original fiat : (a) His works are manifold , in wisdom hath he made them all ; But yet without offence I hope , or any breach in that reason he hath given us above other creatures , we may conjecture , his emanations are not all alike . If in relation to brutes ( for of such David there speaks ) (b) When he letteth his breath go forth , they are created , and so the face of the earth is renewed ; Yet there may be a reassumption , and (c) taking away again of that breath ; and then things die , and are turned again to their dust , and no local continuance of that breath remaining , so as to be a spirit circumscribed . There is no manifestation as I may term it , of any durable Spirit in any visible creature , but us , his Image ; because although those other Spirits are of him , and from him , yet they are not capable to conceive , they are of him and from him ; nay from any thing else : and though some of them seem to work with intellect and will ; yet they really work to his glory , as meer machines or engines , without any design and desire to fulfil , or will to transgress his eternal purpose , that we can discern . Now let us a little behold God in his Creation ; That is , in his several visible creatures , which is indeed the proper mirrour for our reason to look into ( for that cannot ascend higher of it self ) and we may presently behold somewhat more than is obvious to common ordinary sense , and see his spirit working every where ( though not alike ) in wisdom . I know we distinguish between animate and inanimate bodies , vegetation and sense , and the like ; yet in all bodies , there are Spirits insensibly included in the tangible parts , as in an integumen ; which are never ( almost ) at rest , but from them and their motion proceed Concoction , Maturation , Putrefaction and the like ; and even in those inanimate bodies ( to which we allow not vegetation or sense ) there is a perception far more subtile than sense ; That is , a kind of election to imbrace what is agreeable , and to exclude or expel what is ingrate , or nauseous , as we find between bodies electrick and some other bodies ; And especially between Magnetick bodies and others , as the Loadstone and Iron ; in which , or between which , there is a very disposition conforming unto contiguity , or coition , or union with one another . For we cannot impute any coition of these two bodies to a bare attractive quality in the Loadstone ; since those who have made their several Experiments thereof do deliver unto us , that if a piece of Iron be fastned in a bowl of Water , and a small Loadstone inclosed in a kind of Boat of Cork , be put into the Water , it will presently move and make way to the Iron . Nay a Needle touched will move towards a great body of Steel untouched ; And the atoms or dust of a Loadstone finely filed , will adhere unto Iron that was never touched . And as there is a kind of desire of union in some bodies , so there is an antipathy in or between others ; as may be observed by Iron put into Aqua fortis , upon which there will forthwith be an ebulition , with noise and emication ; such an antipathy is there , and such a combat and contest between Sulphur and Iron when they meet . As for Plants , and all Vegetables ( not to speak any thing of the sensible Plant , or the reason of its contraction upon touching ) though we allow them not sense or passion ; We cannot deny somewhat of appetite and aversion to be inherent in them ( which in all creatures of motion is the product and mother of all passions ) they do surely attract what is proper for their nourishment , and reject or secern what is improper and nauseous . There are multitudes of Plants , which of themselves , as weak and feeble , shall seem to tend directly to some other next adjacent bodies , which may support them ; and even as it were espy and feel them out , as hath been observed of the Vine , the Ivy , the Hop , our ordinary Ginny or Kidney Beans in Gardens , and many more . And although that observation of perception in Plants may sometimes be taken upon false grounds , and that it is often in reality rather some attraction by the warm Sun-beams of the body supported to the body supporting , than any perception in the body supported : I my self have seen that Herb or Weed we commonly call Cliver , rooted some little distance on each side of an Hedge , from each side North and South , bent and inclined to the same Hedge , as to its prop and support . What there is of affection in Plants is not altogether a fruitless inquiry ; We commonly say , and it may be not improperly ; That Laurel loveth the shade , or delighteth in the shade ; And other Plants love and affect such and such a kind of soil . Now to say nothing of the Palm-tree , strangers to our Climate , of which it is reported , That if two of them of some difference in kind , ( for there is some distinction made between them of Male and Female , as we do of some other Plants ) grow near together , they will most apparently incline to each other , with the imbraces as it were of Lovers : There is most certainly a kind of agreement , and disagreement between divers and sundry particular Plants ; So as some of several kinds shall thrive separate , and asunder upon a like soil ; and yet not contiguous and together : And on the other side , there are divers peculiar Plants , which will not thrive , or be at all , unless adjacent , contiguous , or intermixt with some other of another kind ; As from peculiar Weeds , growing amongst Corn only , we observe . Some of which kinds of Weeds are never or rarely to be found elsewhere than amongst Corn : Nor will the soil ready manured for Corn ( if the same be neglected to be sown with Corn from ill husbandry or otherwise ) ever produce them . There is a kind of Envy and Emulation between Plants , and as it were a striving for the mastery , as is observable in Trees contiguous and adjacent , which ever mount higher than when they are apart , and distant some space one from each other ; and although some other reason may be given for their mounting in height in case of proximity , ( viz. ) a more vigorous inclination and erection , ascendently towards the Sun , whose beams are laterally obstructed by the neighbouring Trees : Yet that reason holds not in smaller bodies as Grass and Corn ; where thickness , or near adjacency rather dwarfs than otherwise . And yet between Corn and Weeds there is observable a kind of strugling for the mastery , in the beginning of Summer ; and sometimes the one , and sometimes the other robbing its rival of nourishment , do's very much enfeeble it , and cause it to lose its strength , verdure , and freshness , if not totally destroy it ; which the Poet methinks prettily expresses in these ( if I forget not ) words Et steriles dominantur avenae , as if after a superiority , they lorded it , as we say , over one another . Now as we observe God has , by the universal frame of Nature , implanted some kind of spirit in every of his Works , and some kind of abhorrence of a dissolution ; together with a secret endeavour , in every particular of his Works , tending not only towards the preservation of its peculiar being barely , but its exaltation , and well-being too , as far as may be : So it is no ways dissonant to our reason , to conjecture , or imagine , that that wise Creator of all things should from those bodies which he was pleased to have separate from the earth , and to have local motion , Ordain a Spirit to arise , rarified in them to some greater proportion than the other ; which should be , not only pervious as in Plants , but have some peculiar seats and cells , fit for its proper work and operation , towards the conservation of that body , whereof it is a more refined part , as necessary and requisite thereto ; and without which , we cannot so much as imagine it were capable to have duration and continuance in that form it is ; But yet withal , no ways comprehending or desiring any matter or thing , further than in relation to the sustentation , or preservation of the same body . And therefore for such a Soul or Spirit , to perish with the body , and to resolve again into its first elements , is not altogether incongruous to our reason . And we may I think further conjecture in reason , that , though (a) for his pleasure all things are , and were created ; Yet he being worthy to receive glory and honour ( voluntary ) from some terrestrial creature , ( For whose (b) sake next and immediately after his own Glory and Honour , it may seem to us , all others were made ) He might endow the most excellent of his terrestrial creatures , us , men , with such a spirit , as might not only have some glimmering light of him here , but might have continuance , to magnify him for ever , when the Earth and Heavens should be no more . Yet herein again I must acknowledge , that the thoughts of the immortality of our soul are more apt and ready to encounter and stagger our reason , than the mortality , or vanishing of that of Brutes . Since we are not able with reason to imagine , but that ( as I have already said in my Treatise de Anima ) whatsoever thing had a beginning , may or will have an end ; and that there is nothing Eternal , but God alone , the Maker and Creator of all things out of nothing . And therefore there is no perfect Medicine to cure those reeling cogitations of ours , about our immortality , but Gods promise in his Holy Word , with his special grace to believe it to be his Word ; Nor any thing else to strengthen us therein , more than some specifick , and not barely gradual difference to be found out and espied between our Spirit and that of Beasts ; That is , some acts or thoughts of man , even extra-corporeal , or peculiar to a soul , or Spirit , wholly separate and disjoined from a body , and which indeed are no ways discernable in the wisest Animal ; whereof I have made some mention , in my Treatise de Anima , and which seriously and duely weighed and considered , I leave to the World to judge of , and shall repeat nothing of it here , in relation to our present subject , only or chiefly now inquiring about their Mortality or Immortality , without questioning our own . There are indeed many , and various different kinds of operation , between the soul of Beast , and that of us , in many things ; as not only sufficiently distinguish us , without appropriating to our selves and wholly ingrossing the word rational , but seem plainly to demonstrate , their Soul rather essential with the Body , and a peculiar substance of the body , than ours ; and therefore more probably terminating in and with the body ; some whereof , having now and then occurred to my thoughts , and drawn my reason to accept and allow thereof , I here present you ; and submit the weight and consequent thereof to your more serious , or solid judgement ; though they have already somewhat prevailed over mine , to conclude the Spirit of Beast ( though an admirable work in nature ) to be a thing only temporary , and fading or mortal . There is in all living Creatures whatever , not humane , either immediately upon their first being , and motion , or so soon as there is any vigorous bodily strength for motion , a perfect clear and evident apparency of that intellect , they at any time have or enjoy , as a special present attendant of their being , and subsistence . And whatever Adages we have of a cunning old Fox , or proverbial interdiction of catching old Birds with chaff , I could never yet discern , but that the young Fox , or the young Hawk , had the same compleat stratagems to preserve themselves as the old , and that if they sooner fall as a prey to the Dog , 't is want of strength , rather then subtilty . The Kitling sure needs no instruction to catch a Mouse , with a kind of cunning watchfulness , as soon as it hath strength , and the young Bird makes her nest with as much curious art , as the old one . And , what is somewhat wonderful , most creatures at their first production into the world are able to distinguish sounds , and capable to understand the very language of their kind . I have observed a very young Lamb to distinguish the bleating of its Dam , from twenty other doing the like almost at the same instant ; and to move at her bleat only , and not otherwise . 'T is observable in Fowls , and I have taken more special notice of it in the Turky ; that whereas they use three or four several notes , or tones , to their young ones ; one of allurement for food ; another of attraction for covering with their wings ; a third for progression , or motion along with them when they move ; a fourth of admiration and wonder , or warning to preserve themselves upon apprehension of danger , and approach of Birds of prey ; they have within an hour or two after they have been brought forth apprehended the differences of these several tones , and readily observed the old one's dictates ; Especially it would almost amaze one to behold these little things of an hour or two old , upon that alarm of danger , how instantly they will couch down , and approach the next covert to hide themselves . Nay many of these Creatures need little of document from their Parents , or Dams , or yet ( our Mistress ) experience , there being in them a Native intellectual perception ( as I may say ) of every special , and more peculiar destructive nature , or quality , towards them ; in as much as we may observe Birds taken out of the Nest never so young , and bred up in a Cage , shall upon the first sight of an Hawk , or other Bird of Prey , brought into the room , presently by their fluttering and otherwise discover a kind of knowledge of some approaching danger , or adstant peril , which upon the sight of any other Fowl , or Beast they will not . Whereas most probably , or undoubtedly rather , to a man brought up in a Have , or otherwise never beholding before any creature , save humane , A Lyon and a Calf would prove equally terrible , upon their first approach . And whereas there are many Herbs , Plants , and Insects too , of a poysonous nature , and of an absolute destructive quality to Man and Beast , if received into the body for food , What creature is there to be found young or old , except man , not able by sense or otherwise , to distinguish between what is agreeable , and what destructive to his nature , and will at all times most certainly avoid and reject the latter , unless by man inserted , or intermixt with some food agreeable to its nature ? We see many of these brute creatures even Physicians to themselves , and all of them naturally avoiding such of the Elements as are destructive to them . Let a Duck hatch Chickens ( trial whereof has been made ) and no allurement or invitation she can make shall draw them into the water : An Element equally destructive to our nature , and yet from which we are often inforced to use some care and industry to preserve our own young ones . I speak all this to shew , and to make it somewhat apparent and plain , that that kind of Intellect which is in Animals , how great soever it may seem to be , is nothing else , but a more curious kind of perception , with sense and motion , than that of Vegetables , or inanimate bodies , and arising in the blood ( or other such like thin fluid substance in Insects ) because , as soon soever as it has its full current and motion , the intellect of those creatures is at the highest , unless some actions of theirs from our documents seem to make an improvement of it ; which in reality is no addition of intellect , but the exercising a prior inherent Intellect some other way , towards their acquiring food or the like . But the Soul of man though chiefly seated in the blood ( and upon a total effusion or shedding thereof necessarily leaving the body ) do's not in the most florid and vigorous condition thereof , and in youth so much shew it self , nor is so quick in discerning things obnoxious to the body , as theirs ; and therefore may seem rather , some wonderful way inspired , than to be connative , and of the substance of the body ; for certainly a separate created Spirit , though of a wonderful knowledg and apprehension , as subsisting of it self , yet sent into the gloomy dark vault , or tabernacle of a body , wants not only the introduction of species by sense , as some inlet to work upon , but also some considerable space of time to shew its intellectual power , and vigour , rather than a spirit raised in a body , for the substance and government only of the same body ; without which speedy work in Nature , to some perfection , the body would not long submit in that state . And therefore in the case of a first created , and after infused spirit only , it sometimes happens , from the darkness or closeness of its mansion , it has little other visible operation , than the very carrying its Tabernacle about with it ( as I instanced in the case of an Ideot in my Treatise de Anima ) and yet as to its excellence and sublimity , in point of its original being , and intellective power , were it freed and discharged of those obstructions ithas , far exceeds that of the wisest Animal . So as immaterial and ( from thence probably ) immortal spirits , want but room to display themselves ; or having room , want some space of time to recover and expel some mists of their present obstruction , and then by gifts only , break out in any lustre . To will a Spirit , endowed with some kind of preservative intellect to arise from a body , is equally the wonderful work of an Omnipotent Power , with the creation of a body , and endowing the same with a spirit ab extra , as I may say : and no less than either , to endow an inanimate body with peculiar operative Qualities or Vertues . But if it be once admitted and granted , that in Animals the blood is the life , or that the spirit is essential with the body ; whereof there is some sufficient ground from the course of Nature to believe ( its motion and tendence regarding nothing else ) It will necessarily and consequently follow , That the whole , spirit and body , how ever we divide it by particular names , is subject to one and the same Fate , Destiny or Period . As to these spirits of ours ; If they were a part of , and coessential with our bodies ; I cannot see how it were either natural , or possible , that there could at any time arise in the soul , a desire of disunion , or dissolution from that body , of which it self was a part ; Which desire in certain humane spirits has most certainly at sometimes appeared , nay often worked its desired effect : Nor is it reasonable to conjecture , that any thing can possibly will or endeavour its own destruction or annihilation ; and therefore if our Souls were of the very essence of our Bodies , we must grant , A man could never voluntarily or intentionally make away himself , the contrary whereof is manifest . As to those spirits of theirs , if they were distinct or any way separable from the body , and no part thereof ( since they labour and groan under the Creation as much , or more than we , and are no less subject to passions of fear , and the like ) then at sometime or other , upon some displeasure or other , there would be espied a voluntary indeavour of its separation , by its own act , to ease it self of those flames it felt for the present : But this could never be observed in any of them , by any of us ; but alwayes such a voluntary resistance of Separation , as there is usually in us , unless at such times as this separable Soul of ours is ravished with Hopes and Joyes , or tortured with Despairs and Fears . At least if the Soul of beast were a distinct thing from the body , and separable therefrom , it might now and then as well as ours , be observed naturally to act after such a manner , as in no wise , barely and simply tended towards the preservation of the same body ; but seeming to neglect the body , were somewhat fixed for a while upon a subject matter , altogether unnecessary to the bodies ease , quiet , or well being . Now if any man could be able to satisfy me of so much as a voluntary abstinence in any creature save Man , at any time , from any thing , which might seem to afford delectation or nourishment to the body , or satiate or please the same , at such instant , as there was a present appetite , or desire , and when there was no impendent fear , or other passion to obstruct , so as , the body might seem to be , at the same instant , voluntarily neglected , for the pleasing or satisfaction of the mind : Much more if I were able to discern any kind of motion of the spirit of beast ( the most subtle or wise ) tending , out of its proper element , the Flesh , and the preservation thereof ; and exercising its passions , about qualities or accidents ; as to love Justice or Mercy ; to fear ignominy , or contempt ; to desire to know , or the like ; whereby it might seem to be capable of , or merit a future reward or punishment , and be a just subject thereof ( for nothing uncapable to act voluntarily beyond the preservation of it self can so be ) I should then be inclinable to think , that there is rather a continuation , and some transmigration of that Soul , than any evaporation thereof , and vanishing into the soft air , or a reduction thereof into Earth with the body . But besides what has been alledged , and some places of holy Scripture which might be alledged , seeming to give a period to the soul or spirit of beast , together with the body . It will be difficult for our imagination ( so long as we have any reason left to go along with it , aid or assist it , or else but correct it ) to assign a place for the residence , or future habitation of these Souls , when the body leaves them , or they leave the body . We shall scarce allow them any heavenly vision ; and though they are the work of God's hand , as well as we , and work to his glory , and set forth his glory here on Earth , we shall hardly admit them to do it locally in Heaven . To what place shall we convey them ? or for what work or use shall we assign them in our thoughts ? If we leave them as thin aiery bodies , wandring up and down in the Air , or , we know not where , or whither ; neither animating or moving other bodies , nor doing good or harm to man , or ought else , I think we derogate from the wisdom of that first cause , wich can no more be thought to continue a thing altogether useless , and unnecessary , than to create a thing useless from the beginning ; which reason will not allow us to think . If upon the separation of these Souls from the body , we can imagine , they forthwith enter into animate , and reside in other bodies ; we must forthwith make enquiry , whether such bodies only , as are of the same Nature , Quality and Species , with those they inhabited before , or else promiscuously of any kind , or degree whatever : Either of which will prove absurd to imagine with reason . But before we come to view that absurdity in its particulars ; All living and moving Creatures would be a little considered together , in their several Faculties or Intellects ; from which notion , Intellect , we raise our doubts of their Mortality or perishing . Though the wisdom of the Almighty be apparent , and imbraced by the reason he has given us , in his willing the production of a more fine and subtle spirit for moving bodies , than those fixed to the Earth ( touched before ) we cannot reasonably conjecture any vast disproportion of Intellect ( though some we find ) between living , moving Creatures themselves , whose voluntary operation seems to be , and tend only towards acquiring Food and Sustenance , to each particular individual , and perpetuating it self by generation . For our more immediate acquaintance , or conversation with some of them , more proper and fit for our use , make the difference in their Intellect seem greater to us than in reality it is . And we are apt to place the excellency generally in those creatures , which necessarily depending on us ( next under God the Preserver and Feeder of all ) for preservation and sustenance ; do by that their dependance , and familiarity with us , shew their Intellect more apparently to us , than other Brute Creatures . But why we should hereupon imagine , that there is not as much of Intellect in some Fishes of the Sea , as either in Fowls of the Air , or four-footed Beasts which we better know , I find no reason ; since by their Intellect , they both acquire their food , and preserve themselves from danger , equally with the others ; Nay I see no ground to deprive Insects from as large a share of Intellect , in some cases as either . By Insects I mean not only those reptilia , and volatilia , without parts and blood , to us discernible ; but all creaturs whatsoever , bred of heat and putrefaction , as it may be , Mice , some kinds of Serpents , Frogs and the like , whereof some years seem to produce more , and far greater numbers than can be thought to proceed from generation , though I believe most Creatures bred of putrefaction at first , do after generate . These together , do undoubtedly far exceed in number all quadrupedes and flying Fowls upon the face of the Earth ; Now some of these have already obtained from us the repute of very wise and provident Animals , and we are apt to extol their Intellect sometimes , beyond that of other Creatures of far greater bulk and dimension . Truly it may be adequate in many cases ; Intellect we know no more how absolutely to deny them , than other Creatures . Certainly we cannot deny any sense to most of them , for instance the Bee , undoubtedly they see and hear too , as may be observed and collected from their being stayed or allured with whistling , or the ringing of a Bason . And since we observe , how they will find and know their way to a Field of Thyme , or the like , some Miles distant from their Hives , and return directly to them again , we cannot deny them voluntary motion , and by consequence Imagination : and further I am somewhat assured , upon Experiment , they will in few days certainly know , and distinguish a person conversant about them , and not at any time molesting him , ( though he somewhat molest and disturb them ) and forthwith strike at any Stranger , upon his or her approach . And truly were Wasps and Hornets equally beneficial to man with them , I doubt not , but some , who have wrote the Common-wealth of the one , would soon have espied a Kingdom in the other ( more than (a) Agur could discern in the Locusts ) and found as much of sense and Intellect in the one , as in the other . Since they are no less political creatures , and work in select numbers , and with no less order , and it may be government , than the other ; the like may be said of many other kinds of Insects . The numerous excess of Insects , beyond that of other creatures granted ; and likewise that there is in many of them ( which I know not well how it can be denyed ) as great a measure of knowledge , as in some other creatures ( which thing Knowledg or Intellect in any or all , is our ground to think , why such their Spirit resolves not into Earth or Air , but rather continues in some airy thin body , or transmigrates into some other body , for the animation thereof ) It will follow , that the spirits of these insects cannot transmigrate into specifick quadrupede bodies , or Fowls ; because it may be made ( almost ) apparent , that there often are in one , or two days space more of them in number destroyed and mortified , than there are , probably , four-footed Beasts , and Fowls upon the face of the whole earth : But we must of necessity find out in our imagination , some place for the spirits of these insects to rest in , for a time ; or where they work , or wander up and down for a certain space ; Or else conclude , they do forthwith animate ( or transmigrate into ) bodies of the same , or the like species with themselves , to wit insects only . Which to hold and maintain , would be equally absurd to our reason ; unless we can rest convinced withall , of some World in the Moon , or at least a most accurate Antipodes to our selves , and a Continent of land so placed , where the Sun shall have a most lively vivifying influence too , at that very time or instant we shall first feel our sharp Autumm frosts . For besides the innumerable millions of divers kinds of our ordinary Flies , whose spirits from thence cease to work any more in the same bodies ( between which and those Insects we attribute so much of prudence to , it would be difficult to define any certain bounds , in point of prudence or Intellect . ) How many thousand millions of that sage provident creature , the Ant , do's one winter destroy ? Since we often afford an helping hand to their destruction , by laying their heaps and banks open to the power of Northern blasts and cold , as being ( how ere so wise for themselves ) noxious to our grounds and fruit . How many Spirits or Souls of that other wise creature the Bee , do good Housewifes at a peculiar time toward the approach of the fall send together in transmigration by Brimstome to some other place ? Truly the Ant in great numbers , may be thought , as well to make a voluntary transmigration , as that there is any transmutation of species in them ( as some hold ) since this is most certain ; that every kind of them , at such an age , or period of time , become winged , and leaving their heaps or banks to the younger Brood or Frye , flee away , and are seen no more : But that they convert to a life of another species , I believe no more , than that there is a conversion of species , of those little black Clobheads which we call Tadpoles , bred in Ponds of the spawn of Frogs , by the accession of legs , and quite different features , from what they had before . As to that other most subtle and wise creature , so termed in Scripture , the Serpents ( if our Adders and Snakes may come under that notion ) How many of them do some Winters cast into a profound , and lasting sleep ? as may be observed from the paucity of them , seen , in a Summer suceeding a sharp and tedious Winter : So as those which have but shallow caverns , or holes to sleep in , are scarce thought ever to awake again . These are but a species or two of many thousands for ought I could ever perceive , as wise in their kind as they , whose bodies Winter leaves altogether inanimate . We make our predictions of a plentiful Summer from the sharpness of the Winter preceding , and we give our reasons sometimes , from some native or inherent warmth in Snow , the contraction of the pores , and keeping in the spirits in the earth , by cold ; the retardation of all plants , attraction of their sap and moisture too soon thereby , and then their more vigorous operation , and exhaleing of the same upon the more near approach of the Sun beams , with the like ; which though they may be good reasons of our plenty too ; Yet I am apt to think , the exanimation of innumerable Insects , hurtful to plants and fruits , from the sharpness of the winter , or it 's imbecilitating their Eggs , or Seed , for production ; is a reason of more weight , than all others usually given . For he who will at the Spring time but walk into his Gardens or Fields , with a light , in the night season , may espy a various multitude of little creatures , who ( as the Psalmist expresses it ) all wait on God for their meat in due season ; Which as ordinary Earthworms ( and of them there are divers kinds too ) are not to be seen in the day time , nay some of them so small , and of colour earthy , as they are not easily discernible , but upon a green plant . This every provident Gardiner is sensible of , and does not impute the nipping off ( or little holes in ) his tender Plants , like common Country people , to Easterly Winds , which may indeed wither , or discolour , but neither bite nor perforate . To find out or imagine bodies ready prepared for all these spirits , at an instant frosty time , would puzzle the best Intellect , or strongest imagination . Should we pass by these spirits , inherent in all these little creatures , as insignificant ; and because we are not able with our eyes to see , behold , or distinguish any parts , or blood in them ; laugh at those trite sayings , Formicae sua bilis inest ; Habet & musca splenem , and find out some pretty distinction between their Spirits , and the Spirits of Beasts , of visible parts , and greater bulk . Certainly , since their Shambles are fuller of their bodies in Winter , than in Summer , and most of them ( especially wild creatures ) bring forth young only , in some peculiar Summer months ; We shall need the like help , as in our case of Insects , to salve the errors of a transmigrating imagination . In case of oviparous creatures , as all Fowl , I would willingly know , Whether after the Egg conceived , and formed , from treading or copulation , there be not a spirit therein contained , and included ; And yet they who can imagine an immortal spirit in the Chicken , will hardly allow it , I believe in the Egg , or that upon corruption of the Egg , or conversion of it to draught , there is any transmigration , and yet no doubt the spirit in the egg , and the spirit in the chicken , are one and the same , only in the one case , by gentle and proper heat continued for some space , rarified to a greater degree , and proportion , than in the other ; and by consequence is subject to receive its termination and period with the body of one as well as of the other . If we think the life and motion in the Chicken , be a new peculiar spirit introduced by heat , then do we allow our selves a power , not only of sending spirits in transmigration to other bodies , by our destruction and devouring of the present , but ( creating I will not say ) alluring , and drawing spirits , from one body to another , at our will and pleasure ; and so kill bodies at a distance ; which thing , would have made a Lady I knew , who hatched a Hawk in her bosome , a little more proud of the act , than she was ; and thought herself equal , if not superior to Livia , of whom Pliny relates a like story and I think it was but of a Chicken . I am unwilling to move out of my own element , and to indeavour any discovery , about the spirit , or souls of Fishes , what becomes of them . Those aquarious Spirits in our standing Lakes , and Pools , do usually in a very hard winter undergo the same fate of many Insects , and want at that time a numerous company of bodies , ready prepared , to receive them , and no less at other times ( that is in peculiar Summer months ) when they lay their spawn do they want innumerable spirits , to animate the same , more than that instant season can well afford , either from the destruction of insects , or any kind of moving body . But I think we need not trace after these Spirits , by Sea or Land , or trouble our heads with any narrow search upon such a subject ; since whatever becomes of the souls of other living creatures , is rather a curious and unnecessary enquiry , than in any wise advantageous to our own , any ways useful or profitable to our subsistence , or any ways tending towards the well ordering , or governing our Passions , or Affections ; unless , it may be , in this only , that from the assurance of the duration of the soul of Beasts , as something more excellent than bare Earth , or other Element , we become more careful how we abuse or unnecessarily vex them : Which ( without knowledge thereof ) we have sufficient ground to forbear , and since beholding our selves , and them together , undoubtedly the workmanship of one and the same God of Nature , we cannot but be ( if we be barely righteous ) merciful to our Beasts . Thus much more , I have adventured to speak in reference to the Soul of Beasts , that curious and admirable effect of Nature , that Chimistry in nature , by which we conceive there is extracted a kind of Intellect , out of matter ; yet such , as necessarily ceases to be , or work , out of its house of clay , but falls and perishes with it , as we conjecture , and is not so immediately from the breath , or spirit of the Almighty as our own ; because we cannot observe in or from its motion , or operation , any thing which might seem to tend , or reach after eternity , or perpetuity ; or any imployment of any thoughts about that more remote author of its being , the first original indepent cause of all , God. In my search into my self , or in my Treatise de Anima , and comparing the soul of man and beast together , I did endeavour to find out the native Strength and Power , and set down the just Extent , Limits , and Bounds of each , without diminishing ought from the one , or adding to the other ; that thereby I might behold their several original extract . This I did by the best and clearest light my Reason was able to afford , and from thence I could never espy any just ground to conclude any future duration of the Spirit of Beast ( as that of ours ) but rather the contrary . Now the chief ground , as I conceive , which has begot an opinion in some men , of their Duration and Immortality , is some false opinion or admiration of an Intellect in them , beyond its compass and ability ; or what they are naturally endowed withal . Men have been very apt and prone sometimes , in their search into the works of Nature , to bestow their own reason on other Creatures ; and amplified theirs , to have their own magnified ; and would be esteemed quick-sighted in curiously finding out what they never had or enjoyed . We have often attributed to Brutes greater gifts , than God , through Nature , ever bestowed on them . Their Intellect has been strangely gilt by some of us , and made to pass for currant amongst others , when in reality it is but ordinary Earth , and from thence extracted : and if we can but once find and espy , as we think , some remote prospect of theirs ; it is no marvel if we ascribe duration and perpetuity to them , as well as to our selves . An instance whereof I will first here lay down before you , and then fully convince you ( as I think ) or any other of the falsity of that common Tenet . Amongst others , the wisdom of the Ant is much extolled and magnified , and it is a received opinion from some learned , and eminent Men ; that that Creature , for the preservation of the Corn she carries to her Nest , or Heap , for her support in Winter , bites of the ends , to prevent the shooting out of the Nutriment thereof , into Blade and Stalk . Now to shew the apparent falsity hereof , and that there is no such provident wisdom in this Creature , nor any such foresight of it , into the Works of Nature ; We must first find out , if we can , what kind of Ant it is ( for there are divers kinds ) to which this provident wisdom is attributed . Of Ants so called , there are many of various kinds , and different colours ; some greater , and some smaller , some conversant only in Pasture grounds , or Orchards , raising multitudes of little Hillocks out of the Earth , and scarce discernible to move much further than those Banks , most of a red colour . Others , of a black colour , and usually about some hollow Tree . Others more conversant about houses , and very troublesome to the Owners . Others more conversant about woody places , and raising a great heap of Sticks , Straws , and other light adjacent matter ; and this is the great brown Ant , the a Poet so finely and elegantly describes , which I conceive to be the provident wise Ant , intended ; For of other kind , I could never discern that carried any thing to their Heap , Food or otherwise . Now I must first take leave to deny from sight , this constant seeming wise course of theirs . For I have seen Corn spring , and shoot from their Heaps ; and opening their Heap , have taken it into my hands , and viewed its Sprouts into Blade and Root . Not that I think it usual or common with them , to bring any Corn at all thither ; unless the same casually scattered , next their Heap and Path , was , with other things as a light portable matter for them , brought to their Heap . For I could never yet discern them to feed on any Corn , but only on tender Buds of Fruit-Trees , and other Trees , Grass , Flowers , and sometimes Fruit ; neither indeed shall a man find their Path , by which they go and return , tend towards any Corn-Field at any time ; but to some particular Trees , where one shall see their quick and numerous passage up and down . Now , besides that there are innumerable kinds of Seeds , which may come under the notion of Grain or Corn , so round , as that no end is discernible ; I would the Discerner and finder out , or at least the Assertor of this Wisdom in the Ant , would shew me the two ends of a piece , which if he should , I can shew him if he please to stay the Experiment , both Blade and Root proceed from one end , in some particular Grain , and Kernels , and that if it be cut into parts , and one end cast away , the other will notwithstanding sprout , grow up , thrive and flourish . But to confute this Error , as I said , He who has ever observed their Heaps , and moved them after a great rain , shall find such a pretty contexture , or way of laying those little sticks and straws , that the place where they lay their Eggs ( unless sometimes they bring them up nearer to the Sun ) and whither they chiefly resort , shall be very dry after the greatest Showers . Now if they have such a way of Architecture , that they can lay up their Corn dry , and that it will so continue ; then there is no need of biting off the ends , for without moisture it will never sprout , though the ends continue on ; but if that be denied , and that they lay up their Corn so , as it it may be moistened from Rain , then though it be bit , and uncapable of sprouting ; that moisture in the Heap , will soon convert it to Putrefaction and Earth , and take from it all nutritive quality before the approach of Winter , the time they may seem to need it . But besides this , whosoever observes all kinds of Insects which move upon the face of the Earth , shall find none of them , unless such as are kept vigorous , from the heat of other greater living Bodies ( viz. Worms , Lice , or the like ) to want nourishment , the greater and sharper part of Winter ; but lye as it were dead , and stupified , till again revived and re-inspirited , by the more near approach and warmth of the Sun-Beams : And except it be for such time , they have always Herb , their common food , so as we do vainly impute to them , a false Wisdom of our own imagination . Yet there is a pretty and not improper simile made between us and that poor Creature , by one who compares us together , and sayes we may be looked upon to be very like them , if one shall behold us , as well as them , and see and observe one passing hastily one way , another another way , one going , another turning , one opposing and justling another , one carrying this , and another that , and all to add somewhat to an heap of Earth . Indeed it is a very busy Creature in Summer , and a fit and proper Tutor and Monitor , for Solomon to send his Sluggard unto (a) ; but if there be any of the kind , that gathereth up her Food in the Harvest , as he there saith ; and that against Winter , as some other Naturalists affirm , 't is some particular species of them , which they had seen , and I have not . We may not unfitly resemble our selves , in many things , to several brute Creatures , and I have often my self done it in my thoughts , but could never find any for a comparison more proper than the Bee. A Creature whereof it may be said only with man , ( that is from any bare voluntary act or operation ) Sic ves non vobis , &c. I could never yet discern any other Creature , unless Man , to lay , and store up together far more than were sufficient to maintain it self , or were necessary for its well-being ; and certainly that 's the cause , that of all Creatures , they only destroy such a number of one another of the same species , with that fury and madness . It may be truly observed of them , and us alike , how we live in select Parties , and Governments ; how industrious some of us are to build and gather together , and others are lazy idle Drones ; How we labour justly , while we are equally poor , and find enough in the World , by our industry , to make us all rich , and in some measure happy . But no sooner are some full , and abound , than we fall at variance , and often destroy one another , when each one in an industrious way might find sufficient to supply his present need , without the robbing of his Neighbours Hive . We are pettish and angry at we know not what , or at utmost because our Neighbour is richer than our self . But yet surely there remains this difference between us ; That we are able to espy the Madness and Folly of such actions , having the Principles of Justice , and Equity engraven in us . Indeed we are in many things comparable to the Beasts that perish , but the Beasts that perish are in no wise comparable unto us ; until that light of Reason we have , for want of use thereof or looking further than Sense , becomes as it were extinct : which they utterly wanting , in a strict Notion ; there is no ground for us to think their Souls should continue to work longer than the Ports of Sense are open , but that , they closed , we affirm , the Soul is extinct . It may not be improper for me in this place ( though I never found inclination in my self to incredulity of a Deity ) to vindicate and clear , at least to excuse this my Opinion , of the Mortality or annihilation of the Soul of Beast , from all Seeds and Principles of Atheism , wherewith it may seem to be charged , and taxed in a certain Book presented me by your self , as an excellent piece on this Subject ; after I had set down these second thoughts as they are . In which Book I find these words ; And however some that are no Atheists , be over prone to conceive Life , Sense , Cogitation , and consciousness in Brutes , to be generated out of dead , senseless , and unthinking matter ( they being disposed thereunto by certain mistaken principles , and ill methods of Philosophy ) nevertheless , is this unquestionably in it self , a seed of Atheism ; because if any Life , Cogitation , and Consciousness , may be produced out of dead and senseless matter , then can no Philosophy hinder , but all might have been so . Now though I grant the assertion to be true , That no Philosophy can hinder , &c. Yet I hope you and others , question the unquestionables , that such an opinion is the seed of Atheism . For I think it will be difficult in reason to set down any Bounds and Limits to an All-Creating , or producing power ( which seems rather some seed of Atheism ) : and while we do not , and hold , we ought not ; Let Philosophy tell us similies , or that all might be so , nay must be so ; We may safely , and not unwisely reject her , as vain contending with , and appearing in opposition to Omnipotence . I confess the Author to be endowed with a capacity far exceeding mine , and able to make a more narrow scrutiny into the Soul , than my self ; but I had rather be esteemed by you and all men a sober rational man , and withal an humble Christian , than either Learned , or able to contend with him in Philosophy . And therefore having said before on this Subject what I thought convenient , I shall trouble you no further therewith , but bid you , Farewel . EPIST. IV. Wherein he treats of Mans Ignorance , in his search into the most ordinary Work of Nature , and concludes how much more dim-sighted we are , when we look into the frame and structure of Mans Soul ; The most admirable effect of the Divine Power , working here below . IF my thoughts of the Soul of Man or Beast , have any ways erred from God's truth , in the manner of the Creation , or extraction of them ( for in the exercise of that blessed gift of charity I think in no wise they have ) : It will not seem very strange to any sober rational man of another or contrary opinion ; if together with human frailty , he behold the intricate and amusing course of Nature , in the meanest , and seeming plainest work , of the whole Creation . From my weak search now and then therein , I stand convinced , and rest satisfied , there is something more in every the least individual created substance , than ever man was , is , or will be able , or capable wholly to find out . Otherwise I should rather believe them all the Work of chance indeed , than any incomprehensible wise Power : and my weak ( and simple it may be ) opinion is ; that he who traces Nature in her windings and turnings , and do's at any time think he has surely found her , and took her Captive , as it were , do's set up fancy , rather than reason , for Guide and Judge both . Solomon himself seems to acknowledge , an incapacity of mans nature , to comprehend , or define the Soul of Beast , as well as his own ; or to say properly , what it is ; but leaves , us a (a) quis scit , as to that , though not as to the place where it goes , as some would , for he plainly concludes that to be downwards . As to ought else that he treats of , I do not observe many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Books , but he rather seems to confine himself to one , and that with an Ecce , Lo , this only have I found that (b) God hath made man upright , but they have sought out many inventions . He is indeed extolled for Wisdom in Holy writ , which delivers to us , that (c) He spake of Trees , from the Cedar that is in Lebanon , even to the Hyssop that springeth out of the wall : and of Beasts : And we may grant him to be the greatest Philosopher , and best Naturalist , the World ever yet afforded , and yet think , there were many things in Nature beyond or out of his sight . Some men indeed have fansied to themselves that he had a kind of Universal Knowledg , and was thoroughly acquainted with the nature of all manner of Plants , annd of their own too ; and seem much to lament the loss of his Writings and observation in that kind by the reason of the Universality , as well as excellency of the subject : yet I hope I may without offence think , that there are infinite kind of Trees , which Solomon never saw , read , or heard of ; when besides the many other Countreys far remote from his ; the West-Indies , which have many Plants not found elsewhere , were not known ( as we may fairly suppose , notwithstanding what some conjecture about the situation of Ophir that way ) to that Eastern part of the World in his time . And when any one Nation , nay one single Acre of ground in it may find a man work all his days , we may conceive even those things which Solomon saw , read , or spake of , had so much of Mystery , beyond any mans comprehension , lock'd up in their Nature , that there was more in them that he did not know than that he did . And herein I had rather confine Solomon's knowledge , and so understand his speaking of Trees from the Cedar to the hyssop , with its due limitation ( as it ought to be ) so as not to comprize all mediums and particulars whatsoever , than bring any particular part of Gods Creation within the bounds and compass of his or any mans understanding . But besides , had it been , as some imagine , that he had thus spoke of all these and their several Natures by a wonderful kind of sagacity , if not Divine Inspiration , yet that discourse of his upon those arguments was never reduced to writing . For if he had wrote of all Trees , Herbs , Beasts , Fowl , Fishes and Creeping things , ( as the Text reckons them up ) we may conclude without any Hyperbole that no subject matter of Paper , &c. would be able to contain all that should be written . Since the number of the last of these , and the least considered , is unaccountable ; every body ( I will not except Snow or Salt ) producing at some time its peculiar Insect , and some bodies several . The search into Nature has afforded many pretty inventions , various and wonderful helps to man , in this Pilgrimage , physically , and otherwise ( thanks be to the God of Nature ) and may do more ; yet seldom , or never , by any nice abstract Philosophical inquiry ; but rather casually , and unexpectedly , upon some first humble discreet universal observation of the things of the World , and then of some particulars : And the event and success hereabout , has usually moralized the Fable of Pan , who though a rural God , sooner found Ceres lost , by accident , than all the more select Gods , by their curious speculation and search . This I observe not to dehort any man from it , but advise it rather , so it be performed with due moderation , and circumspection . That great Book of Nature , which is before us all , and somewhat laid open for us to read , is daily mistaken , and we are apt to forget the first and last letter of it , the Alpha , and the Omega : and adventure upon causes , not only lamely ( for that we do at best ) but blindly too ; and then , 't is no marvel , if at last we find we imbrace a Cloud , in the room of a Goddess . I am not about here to set down any Catalogue of the Errors , or misconceited sights some men have made into the works of Nature ( though it might prove no unprofitable work to have them marked out ) but only declare to you my opinion , of the fallibility of this kind of search : And that unless we therefrom by the goodness of a gratious , as well as incomprehensible wise God , see our own ignorance , and thereby somewhat of him , our search is usually vain ; and that he who terminates there only , hits the proper mark set before him , whatever he seem to aim or design at , or light on profitably besides . 'T is true in the search of Nature , we often for the present light on causes , agreeable and acceptable to our Reason ; and t is the peculiar property of human Reason only , to search and find out causes ( the words are often confounded , and shewing a Reason , put for shewing a Cause ) but no man yet was ever able to extract by his invention , with the present allowance of his Reason , such a certain cause of any Work in Nature , as to be imbraced by himself , or others , as altogether indubitable . Fancy indeed , having oft-times somewhat of similitude and likeness with Reason , though not of cognation with her , is so much quicker sighted , though not clearer sighted , than reason her self ; that if it keep the Watch-Tower in the Soul , there shall not be such a thing , as an occult quality in nature ; nor any thing so hid , as it cannot easily discern . No man who has it regent in his Soul , will ever dye the death of Aristotle ; although a death most likely of fancies first framing , or inventing . It is able to espy not only a Transexion , or Transmutation of Sex , but a Transmutation , or Transition of one reputed species into another , a Transformation , Metamorphosis , or what it pleases ; and not content to stand still , as a Spectator in Natures conception , or production , will do the office of a Midwife , and frame an Embryo to its own model ; nay raise more monstrosities , than ever Nature produced from confusion of Principles . But I think reason will as soon espy the defects , and imperfections of that Soul it inhabits ; as any other mans , and find that even nature is above its absolute reach . After due trial and search into the works of Nature , and perhaps invention or experiment of some setled or constant effect therein , not to rest assured therewith , may be accounted , and perhaps is , the usual disease of an inconstant , wavering , fickle , if not very weak judgment ; yet such is the variety of secret occult Qualities , and some secret property ( words quite cashiered by our hot-spur searchers , as the Asylum of Fools or Sluggards ) wrapped up in every individual ; as is sufficient to beget a Scepticism in any modest sober Soul. I am not ashamed to acknowledge my weakness , and dim-sightedness into the meanest and smallest Plant , or Insect ; and to confess that after diligent search into some , and when I thought I had espied the very utmost extent of their Nature , and Qualities ; I found my self deceived , even by something casually , or accidentally appearing from them , not ordinary in others of the same visible species , so far as I was able to distinguish ; from whence I could afford you perhaps some incredible stories . It may seem a bold adventure of so weak a soul as mine , yet I dare challenge the quickest , clearest , and Learnedst Intellect in the Universal World , to shew me how Nature in her Work , often changes ( even as to visible mutation of colours ) and to set down any ( rationally ) undeniable , or incontroulable cause ( for instance ) of black , or blackness ; nay such as I am not able in Reason , to convince him of the uncertainty , and dubiousness thereof . That she follows any certain especial course therein , no man will maintain in things of the same species . That not only in Sheep ( a thing most common ) white of both Sexes for many descents , produce black , we find ; but even Crows , and Daws sometimes do the like , or contrary , and produce white , as I have sometimes seen , and I suppose at this day may be seen at Saint Iames's : And though it might be rare , it would not appear a miracle to me , but the Work of Nature , to behold a black Swan . The like I could demonstrate in Fruit both Plums and Cherries , from Stones of another colour'd Fruit set together , in the same bed of Earth , black from white , or red , and white from black . Men may talk of some portion of Mercury , Salt , or Sulphur in every Body , adust , torrified , sindged , or the like : but how this adustion works sometime in peculiar forms , and figures , only ; let any man tell me . That alteration of colour is at any time an effect of the Imagination , is a thing utterly exploded , and never was other , than the whimsy of some mens imagination , or fancy : surely never any man obtained fair or black Children from the greatest strength of his Imagination . If it were able to work such an Effect , we should be all very fair from hope , or black from fear ; since Passions very much strengthen , if not create or ingender an Imagination . However , if any such thing were thus wrought in living Creatures , it cannot hold in Plants , which have no Imagination . I know men from their imagination have adventured to set down Causes of Colours , and thought verily they hit on the right ; and yet have been corrected by another mans imagination , rather than any solid Reason . Aristotle tells us , the cause why there are to be found more delicate and lively colours in the Feathers of Birds , than in Hairs of Beasts , is this : For that Birds are more within the Raies or Beams of the Sun , that Beasts are . Another comes and corrects him , and say's he gives a vain and frivolous Cause for it : and tells us , the true and real Cause of it is ; for that the excrementitious moisture of living Creatures , which makes as well the Feathers in Birds as Hair in Beasts , passeth in Birds , through a finer and more delicate streiner , for Feathers pass through Quills , and Hair through Skin . And surely his true and real Cause , is as little exempt of vanity , unless he had been pleased , or could have shewed us a Cause too , why there should be , so adjacent , such variety of delicate Colours , about the neck of a Cock-Pheasant , produced from such neighbourly , and similar Streiners ; nay three of four delicate Colours , in one and the same Feather , through one and the same streiner : Or why in a Peacocks train , at such an exact and equal distance from the Body , Nature should produce that curious and delectable Colour , in a peculiar form and shape ; and the excrementitious moisture in its streining should fail of its Beauty , not only in its first , and next , but in its furthest , and most remote motion , and produce but a dull Colour , at either end of the Quill . Of the two opinions , or causes , I will give that of Aristotle the precedency ; because I find not only in Feathers , but all Flowers , that I have seen and observed ; that side of the Feather , Leaf , or Flower , which is most directly within the Suns raies , to be ever most beautiful ; and that Eye of Argus in the Peacocks train to have but a shadow of its Beauty , or form , on the lower reversed side ; And yet doubtless there are most curious Colours to be found , in the very bowels of the Earth ; And I for my own part , am neither able to give , nor do I expect further or other substantial cause to be given , of the beauty and splendor in any part of a Creature , than the will of the Almighty in his Creation , either for our pleasure in beholding , or admiration ( to draw us towards him ) in considering the variety , ornament , and excellency of his Works . Neither do I think there is any undeniable cause to be rendred , why Stones ( ground to powder ) should not nourish as well as bread , if God's fiat had been upon them , as Satan seemed to tempt him . I do not from hence , go about to perswade you , or any man , to transplant and remove back again , all final causes , particular effects , and fix them only and barely , upon the first original cause of all things . I know there are exterior Causes to be given , for the blackness of this very Ink , I write with , and such , as may not only satisfy an ordinary Reason to accept thereof as indubitable ; but such , as may frame an ingenious Spirit towards the finding out , some like useful invention . But this I say , there is such an intricacy in the veriest ordinary Works of Nature , to him who looks any thing deeply , and not superficially therein ; as is sufficient to shew us , both our own weakness and folly , and a transcendent Wisdom far above our reach . Upon which , there should be always one Eye fixed , and ready upon all occasions to recall the other , and also all our other senses and faculties , permitted sometimes lawfully to ramble after second Causes . And surely unless we set up fancy ( as I have said ) rather than Reason , for Umpire , it would so be ; and we should be forced at last ( as to the main ) to terminate in some hidden Cause . A Cause indeed not altogether hid from us , but set aside as unregarded ; that is , there necessarily is , One only Eternal , immutable , unchangeable Essence ; abundant in Power and Wisdom , through its abundance , shewing it self in variety , in the least of whose Works ( being infinite ) there is more than humanity can comprehend ; which by a Law of Nature , binding all things but it self , continually worketh all in all . What defence or Apology shall I then make , first , for permitting my thoughts to ramble in quest of the Nature or extract of the Soul of Beasts , as well as my own ; and next for setting down my opinion thereof , and exposing the same to publick view ; thereby seeming to endeavour to impose the same belief on others , which I hold and maintain my self . Why truly , for the first , it might be occasioned , or at least augmented from a late private rural life , and a conversation , as I may say , with Beasts as well as men . I cannot say with the Preacher (a) I gave my heart to seek , and search out by Wisdom , concerning all things that are done under Heaven , but the later part of the verse may not unfitly be applied to me , or others , This sore travel , hath God given to the Sons of Man , to be exercised therewith , or to aflict them , or , as some Translations , to humble them thereby : and that is a good effect , if it happen , of such a search , as well as a ground for search . I neither foresaw , or conjectured any advantage likely to happen , or any ease or quiet to be framed and raised , in my own , or any other Soul from an inquiry or search into that of Beast , unless to keep us from mounting too high with our rationality . We find little difference upon the first view , between our selves and them , in our frame , unless that our Building is weaker than theirs , and from a number of Causes , more subject to corruption than theirs ; and our very Intellect as to the upholding or preservation of that Building , exceeds not the Intellect of many Creatures , nay comes far short of that of some : And as to the Ports and entrances to it ( sense ) they generally far exceed us . But after we have made some search , perhaps we shall wonder at both , and yet cannot but think and conclude , our own to be of a more noble , and celestial extract , and therefore permanent , and that in this thing only ; That we find it capable to search into the Nature and Original of others , which certainly no other Creature , ever did , or can do into ours . Out of meer curious speculation , or to be accounted Wise , or Learned , I can safely ( or with a good Conscience ) declare unto you , I never searched into , or about the Soul of Beast ; but have ever held the opinion of the wise Son of Syrack ( without wholly borrowing it from him ) good counsel ; and here set it down to you in his own words , because I cannot deliver it so well in any of my own , (b) What God hath commanded thee , think upon with reverence , and be not curious in any of his Works , for it is not needful for thee to see with thine eyes the things that are secret . Be not curious in superfluous things , for many things are shewed unto thee , above the capacity of men , the medling with such , hath beguiled many , and an evil opinion hath deceived their judgement . Which I wish all men did esteem , as good and sound Counsel , as I do my self . As to any indeavour to impose my belief on others , in so dubious a matter , it do's not appear , by what I have set down , that I have so done ; I was not over earnest or eager in it , I delivered nothing before as altogether indubitable , neither do I now , further than it receives the confirmation of God's word , by me truly cited : Nay I cannot rationally expect many Converts , because to have such an effect wrought from human writing , there is requisite an infallible demonstration , such as may work upon mens Senses and Reason together at the same time , which would prove a difficult matter , in a discourse of a Soul 's Original , whether of praeexistent matter or not . I think we do well in such discourses as these or of this Nature , if we deliver our selves , or thoughts , in such probable arguments ; as that when others first behold them by their proper Intellect , there appear so much of seeming bulk , at least in them , that it causes those others to vouchsafe to weigh them by their own Reason , and what I take to be our care and duty further is , that we desire the God of truth , so far as there is truth in them , it may appear and be accepted of others , and so received into their Belief , which Rule , I hope , I have not transgressed . EPIST. V. Wherein he further illustrates the inherent or native Power , and predominancy of the affections , above other faculties of the Soul ; but more particularly treats of the Imagination , its deception , its supplying the place of Reason in us , our miseries thereby , and the remedies against its Delusion . THE Imagination or invention is reckoned by some as part of the Intellect , and so a more noble faculty of the Soul : And being placed in so high an Orb , it is then apt to contemn the affections , ranking them with those of Brutes , because perhaps it hath rendred them a like disposed and inclined as they . Wherein it may be resembled to some Steward , that having helped to debauch his Lord and Master , presently thinks the whole power as well as superintendency to rest solely in himself . But how high soever the Imagination may mount in conceit , yet Reason doth often correct it , and discovers that some Affection ( how covertly , latently , or disguisedly soever ) doth set it on work , and when it is roving and soaring throws out some lure that draws it down again . Man indeed is not generally prone and ready to espy the predominancy of his own Affections above his Intellect , but it is evident in the observation we make upon others ; In dealing with whom , the first and chief enquiry is usually , not what he is capable to apprehend or judge of the case , but how he is or probably may stand affected ; whence it comes to pass that it is almost the constant evil fate of Princes and great men to have so much of food or Physick administred to that part of the Soul beyond any other , as if it were granted on all hands , that the Affections were the powerful part of the Soul , and the Intellect but an ignis fatuus drove along before them , a weak light at best , and such as might be easily obscured . So true is it that how noble faculties soever Reason and Invention , &c. are , and how truly soever they move and point , yet they are mostly set on work and as it were directed in their course by things of an inferiour Nature ; being herein like a curious Clock , whose motion is carried on by the force of Leaden weights : And it is to be feared , that without some such kind of metal , first drawing the lines of our affections , there would remain a very faint kind of motion in the intellectual faculties , and we should have amongst us very few Famous Divines , Physicians , or Lawyers , but had need be all , naturally pious , heathful , and peaceable . I would fain have any one shew me , how he so much as happens ( unless through some special Motion from above ) to think on good or discern , or judge of it , without some kind of affection as it were moving or strugling within ; or what his other faculties would work for , if his Affections were laid aside or discarded ? what would they gratify and please , since themselves they cannot unless in conjunction with other ? for they are in the Soul , like the nobler parts in the Body , void of sense , yet feeding the craving appetite of more sensible parts , by which we apparently move . Plato , I think not improperly , calls desire or concupiscence in us , The Horse of the mind ; Whatsoever Rider may be set upon it , or whatsoever reins are laid over it , or whatsoever power there is , that holds those reins , and sometimes restrains , or guides , and directs that Beasts ( which term we sometimes put upon the Affections ) we may not improperly say ; The original of such joint , or complicated Motion , is from that Horse . I have read of some , who having had their Children taken from them , very young , upon their approach to their presence many years after unknown , have had a secret joy within themselves , without the least seeming precedent imagination of their being such ; I cannot say , how much of truth there may be in the affirmation , but if there be , then that blind faculty of the Soul ( as we sometimes term Affection ) may move without the precedent assistance of its fellow faculties ; And , it would seem no wonder to me , if , the imagination set on work thereupon , after some search , should at length pitch upon some such cause , but certainly the imagination more or less , must necessarily be set on work therein . The two who journied to Emaus , mention the burning of their hearts within them , upon our Saviours talking to them , without the least precedent imagination , that I can collect , that it was he who talked with them ; Nay the Text says their eyes were holden ( and sense is the ordinary inlet upon which the Imagination presents to the Affections ) That they should not know him ; And he calls them Fools , and (a) slow of heart to believe , thereupon ; As if belief might arise from the motion of the heart , without the precedent work of the Imagination from sense . And truly Sir , since I am verily ( I hope ) perswaded ; That every faculty in mans Soul , is Divine , and different from that of Beast , which work only from sense ; I do not , or can rationally think that the Affections motion depends solely upon the Imagination's presentation , but that the Imagination is often irritated upon the Affections first Motion or strugling ; or otherwise , through the good will and pleasure of some insensible power , immediately working in us , the one , or the other is strangely set on work . I must confess of Beasts , I do think , that Sense being the only port , and inlet of the Soul , and a thing through which every object makes its stroke , the first Spiritual Motion is necessarily upon the Imagination ; Nay , that Imagination is no other in them , than some more refined curious part , or quintessence of the Blood , lodged immediately over those doors and cells of the Body , which raises and creates some such kind of thing , as will , and affections in them , rather than inclines any will or affection in them before created , or inspired ; Because we never find such kind of Motion in them , as either to affect , or will , above the reach of sense , or contrary to sense ; But that through sense only from the Imagination , there is raised in them an appetite to or aversion from such and such object ; And thereupon it is , that they are neither misled , or misguided by their Imagination , neither is there any great or lasting Disease of the mind , but what raised through sense only may be soon allayed , and quieted therefrom . First their Imagination misleads or misguides them not , for having its dependance only thereon , and working thereafter , and not capable to work upon the impulse of any thing , but what , as of it self , penetrates through Sense ; It receives every object in its more proper exact Nature , Figure and Form , than ours ; And it being most certain , that their sense is generally more open and clear to receive , than ours ; they mistake not , or misapprehend not , as we do . Hence it is , that they are seldom mistaken in the face of the Heavens , in which we are so often of our selves deceived ; and that our Prognostick from their sense , and their motion , and contrivance thereupon , is generally truer , than what we can make from our own . The hastning home of that little Creature , the Bee , by multitudes into their Hives , is a more infallible sign of an ensuing storm , than we are able to espy by the best help of our intellectual faculties ( sometimes otherwise imployed than from sense ) through a weak and disturbed sense , and which the strange work thereof does not seldom disturb . Indeed hence it is , that a Beast ( if not stopped by force , or by some more pleasing Imagination raised from present sense ) is able of it self , which man cannot do , to return to its ancient place of abode at a great distance , how strangely soever , or through what mazes soever , conveyed from thence . And we may observe in its ordinary motion , it will return more directly , I may say more knowingly , by the paths it went and came , than the wisest of men ; nay , a Fool will do this , much better than a Wise man , because , though his Imagination be subject to be recalled from attendance on Objects offering themselves through present sense , and imployed on others by some sordid affection , yet it is generally obedient to present sense , and is not so much in subjection to reason , as to assist that faculty , or taken up by that , in help of revolving , or weighing of things past or future , and the causes thereof . I could never yet collect from the narrowest observation I could make , any power or ability in Beast to revolve a thing in the mind , without the help or introduction of present sense ; no nor any affection raised in them to work , or recall the Imagination from its present work , without its help . I must confess , lust , or itching of the flesh , or rather appetite , a thing below an affection , and inherent in Plants , may , and does seem to recall their Imagination in them sometimes ; and with a neglect of present sense , set it on work , so as to contrive for their prey or food , or the like : But for any Affection , of it self an affection , to do it , I cannot observe . Sense shews the female only , the product of her body , and thereupon the Imagination is stirred to raise and create a kind of affection to it , which we call love ; so as in defence thereof , anger may be kindled , and in deprivation thereof , sorrow may arise ; but the Imagination works for neither of these of themselves , nor do they continue to be , as I conceive , longer than some Object makes the impulse through sense : And therefore we shall observe , there is no bleating or lowing , but from bleating and lowing , or the approach and beholding again the place where they usually fed or nourished their young , or the like ; stop or divert that , and their love , or sorrow , is at an end . Darius his Horse , as I have mentioned , could neigh when he beheld the place where his lust was first raised ; but I question much , when the impress the Imagination has made in such Creature , is once wiped away for the present , through some new introduction of sense ; whether it can be raised again , without the fresh stroke of some Object relating thereto , through sense ; Or , whether the Horse were capable to revolve that act in his mind at any time , without such means to introduce or raise a thought . Now if the Imagination in Beast , work only immediately upon Senses introduction , ( as we have reason to conceive it does ) and that thereupon their affections are raised only ; their Affection necessarily attending their Imagination , changes according to the change of Objects through Sense . For what is created or raised , by and through that merely , may be fully satisfied through that only ; neither can there be ease or disease , pleasure or displeasure in the Soul , longer than Sense affords being to such Affection ; and this I think to be the case of Beasts , because we never see them disquieted long , or above measure , nor refusing any grateful Object , if some disease of the body resist it not , we observe not their Imagination heightened by their lust , nor their lust inflamed or raised from their Imagination , but at such time only as Objects offer themselves through Sense ; and the one abstracted , the other seem to vanish . And surely were our degenerate lust and affections of the same extract , it were impossible for us to be hurried away to that excess of any vile or base passion , as to imploy our thoughts nights and days about a meaner , or more sordid Object , than Sense it self usually affords every moment . But Affection in us is of another extract , able to desire and imbrace what Sense cannot afford ; our Imagination of another capacity and reach , penetrable , and malleable , as I may say , otherwise than by sensible Objects ; Our Will , and all other our animal Faculties , subject to supernatural influences ; and that is the reason there is such daily combat between them , and sometimes such lasting agony . For the Imagination rowsed and called upon , as it were , from divers and sundry quarters , and not able through Sense , to work so as to satisfie one single affection ; It sometimes opposes Sense , and raises a thousand Chimaera's , to the astonishment and amazement of it self , to the conclusion and distraction of the Affections , and to the disquiet of the whole Soul ; so as , whatsoever original cause we impute elsewhere , the present apparent cause of our disease , we may rightly impute to the Imagination ; and the rectifying thereof must needs be the readiest way towards a cure , which I shall endeavour to speak of in the end of my following Discourse . Do we not find our Imagination allured or inticed to work from the restless strugling of some affection ? Do we not again find it recalled by Reason , arrested by our Will , wrested at length by some foreign power from subjection to either ; and forced to work , as we observe by consequence , in obedience to some eternal decree , leading all the others as captives ? And all this while Sense ( one and the same in all men ) might seem to offer it other subject matter for its present work . Do we not , or may we not observe in our selves , at special seasons , some mounting in desire to imbrace , or lay hold on somewhat above the reach of Sense ? And would we not our Imagination could invent , or find out some such thing ? Is it not thereupon set on work ? And , though it cannot fully comprehend mere insensible things by any investigation , yet is able to imagin or conceive , there is something more glorious , more pure , more perfect , &c. that it can conceive , whereby the Affections are a little quieted for the present , and rest in a kind of hope ; and to this , Reason freely consenting , there is begat a kind of faith . I would fain know , how it were possible our own thoughts should be set on work , in relation to what others thought of us , or in what state we were in the eye of any righteous all-knowing Judg , or argue and weigh , or will in relation thereto , or be concerned or troubled thereabout , with fear , or dread , or ioy ; if sense were the only inlet to the Soul ? I am sure it cannot hurt us at present , but from our desire to know , and our imagination's presentation thereupon ; so as , what our Imagination frames , must be chiefly the cause of our disquiet , or disease of mind , if any happen . Indeed , as it is sometimes the window by which Heavenly light is admitted , so it often proves the Postern-door , by which some evil spirit sliely enters , and the Key thereof is certainly some corrupt affection . It is most subject to be turned about by every wind from within , and from without , most subject to be deluded , and delude ; and since our Happiness here seems to depend very much upon its work , we will endeavour to treat of it here , a little more particularly than we have done , either of it self , or in conjunction with some other faculty of the Soul. Indeed the several faculties of the Soul seem not many in number , yet the Soul like some instrument of very few strings , is capable to render such innumerable various sounds , as are able to confound us in going about to distinguish them . This we own upon trial , to be the admirable work of our Provident Creator and Governour , and judg it impossible to set any certain rules or bounds in its manner of work , or so much as to fathom or know our own . Yet this I think , the sweet harmony , or jarring discordance in this wonderful Instrument , in relation to our selves , and whether it renders a sound sweet and pleasant , or harsh and grating , consists very much , as I conceive , from the high , or low , or even straining that one string thereof in it , the Imagination . The Imagination is a most strange faculty , and able to confound us , and put us to a stand , or a maze , while we reflect on it . 'T is that various , and sometimes false light , which puts the colours of good upon evil , and evil upon good : 'T is that strange resounding echo to the affections , that renders their cry double and louder . 'T is that , which called upon by one affection to its help and assistance , often raises , and leads with it a thousand furies to disquiet us . And if we may affirm , as I think we truly may , that the heat of the affections sometimes causes its work so also ; It is that bellows which increases their natural heat double and treble , and ( driving them from their proper Object ) inflames them beyond all degree and measure , to their utter destruction , and confusion in the end . I deny not , but that Imagination in man continually and necessarily working , is capable to work from divers causes ; it is diverted , or called upon , and imployed by various Objects minutely through Sense , as we observe ; How else could we remember ( which is but an impress left in the Imagination ) for any time , what we daily hear and see ? And when those windows of the Body seem shut up , 't is often imployed upon such Objects as it formerly received thereby . But I cannot but think , that its work generally tends to the satisfying or feeding some affection , not affection of its own creating from Sense , as in Beast , but some affection of equal extraction with it self ; originally pure and undefiled , but now corrupt and depraved by its work through the slie insinuation or delusion of some evil Spirit ; and that from Sense alone , the one nor the other , nor both together , could create in our soul those diseases we find , and I may say , often see and feel above the Beasts which perish . This affection in us , how pure soever , or howsoever debauched , is the thing ever chiefly aimed at in all addresses to the Soul , as I have touched already , and therefore is Oratory defined to be nothing else , but a dextrous application , to the affections and passions of men ; which received Tenet , is sufficient to demonstrate , what faculty we generally give the precedency to , and esteem for most powerful in the Soul ; I am not about to correct the definition , though methinks , since there are faculties in the Soul , capable of instruction ( which the Affections properly are not ) as well as agitation , or rowsing up , every application should principally tend , and aim thither , and he be esteemed the best (a) Orator , who rather indeavours to inform truly , than delight and please ; yet since most certain it is and indubitable , that there is no approach or entrance of one human Soul or Spirit unto another , but through the Organs of sense , by the Imagination into the Affections ( So as to hit , and wound or heal them , men necessarily glance upon the Imagination by the way , and t is that which certainly gives them an edge or dulls them ) Men should be careful , that faculty be not first deluded to the deception of the other , nor that we suffer men to delude our affections through our Imagination barely , Reason not at all , or not well consulted . That the Imagination is a deceitful faculty , we need not Scripture to declare to us , as it does of the heart ; daily experience sufficiently informs us as much . But above all , its leiger demain in supplying the place of Reason to the Affections , is the greatest and most considerable fallacy thereof , and most carefully to be avoided . We commonly affirm , it supplies the place of reason in Beasts ; but if we look narrowly into our selves and them , As we find them void of Reason , and incapable to argue within themselves ; so we should find that faculty in them , most exactly and curiously , exquisitely , and admirably framing and contriving in obedience to the strokes it receives through sense , and in us only to supply the place of Reason . And how happens it or comes it to pass , that it supplies the place of Reason , that more than ordinary divine gift in us ? Why thus ; Reason , which is the ground Work of Faith , although it accept of things invisible as true to create a belief ( and indeed a belief properly is not without it ) yet never directly opposes sense , whereby there is a more apparent contradiction in the Soul , for then it were not Reason ( a thing of it self not deceivable ) nor the Spiritual gift of that God , who gives us leave to make use of our Senses thereby : the Devil , or man , cannot hurt us through that faculty alone , or chiefly . But the Imagination in man , though of divine extraction , and given as subservient to Reason , is capable of a kind of exaltation , in direct opposition to sense , and that , through the inflammation of human affection , equally divine , and not satisfiable through sense . So as , if once the Affections become grievously wounded through sense , or otherwise , they do as it were enforce the Imagination to satisfy them for the present with a bare imaginary belief , and therefore are the affections always chiefly aimed at , and this is that which the World applauds as a dextrous application ; when they are thus hit , to the exaltation of the Imagination , and depression or clouding of Reason ; or if you please in short , when an imaginary or fictitious belief is created in the Soul. This has been found out , as the surest , and most ready way by all pretenders to Religion , in all ages , to set up fancy for predominant , by blowing through it upon some affection , which of it self is apt to recoil and inflame the Imagination , to the dazling of Reason in conjunction with it . Passions of all kinds shall be assaulted , Pride , and vain-glory , as well as love ; and if a belief can be effected no otherwise , fear must be raised , and that that fear may stand its ground , and inflame the Imagination to some height , God , whom we ought to serve in fear , must be brought in as a party , either constantly ruling in his ( so called ) infallible Church ; or else new inspiring some amongst us by his gracious Spirit , which we ought to hearken to , and obey . The fallibility of either which position , or assertion , is plain enough , and common Reason would soon espy the delusion , if she were free and at liberty , not confounded through fear of , I know not what , that 't is absolutely necessary for men to believe as the Church do's , or as new gifted or inspired men shall teach them , and thereby the Imagination is hurried to supply the place thereof . I dare appeal to the soberest , and greatest rational Doctors of the Romish Church ( Passion already raised against us somewhat cooled , the Imagination a little quieted , and Reason a little free ) whether , the general , universal belief ( yet I do not think they all believe what they affirm , maintain or Preach ) of their Transubstantiation , Miracles , Fables , and Legends , were not first raised , and be not yet supported by the strength of Imagination only , or chiefly ; And whether they do not think , their Religion , or rather their Romish Church would soon fall to the ground , if mens Affections were left quiet to themselves , that working faculty , the Imagination , a little rectified , and freedom allowed men to exercise their Reason without imaginary danger . I would neither offend God , or them , or any one else , willingly and advisedly by questions and doubts ; But in that grand point of Transubstantiation , or the real Presence , wherein , or whereabout we so much differ ; I beseech them to declare , not only how it comes to pass , but how any real belief thereof can at any time be effected in the Soul ; since Reason it self , more prone to accept and allow of things as they are represented through our own sense that otherwise , at first rejects it , and cannot be easily convinced of the contrary , till it be convinced of the very fallacy of that glass of sense in us . As to the thing it self , I know they will readily alledge , that there is a miraculous , and wonderful suddain change , through Gods omnipotent power , of the Bread into Flesh , upon the words of the Priest ; And this I readily grant , if there be any such change at all , and so far I agree with in belief : But , belief it self , or to believe it so , or so done , seems to me to be an human act , a voluntary consent of the mind : And surely they will never affirm , their own belief thereof miraculously effected , nor that ours must so be , by the free grace , or necessary impulse of the same eternal Power ; If they do , I will answer them , it is then vain and idle for them , once to think to convince any man of the truth and reality thereof , by human argument , and that it is cruelty , as well as folly to indeavour or imagin to do it by fire and Fagot ; their Prayers then to that Power , were the better , surer , and safer way . If they say , it may be effected , through the assent of Reason , ever submitting , and bound to submit to Gods express word , whatever sense introduce in the Soul to the contrary : Then let them shew that express word of conversion of the Bread into Flesh ; But if they would perswade our Reason , in opposition to sense , to accept it as true , and real ; Let us see how they can make out this fallacy of sense , without setting up our Imagination , as regent in the Soul , to the suppression of Reason . I confess a mans Reason may naturally submit , to accept of those truths sense cannot penetrate , or it self comprehend , but it can never submit from any human impulse to accept or allow of any thing , clear contrary to the demonstration of sense , and what from thence might be comprehended of the Soul , without a great depravation of the Imagination to blind it , and lead it captive . And therefore while we retain our Reason , free and at liberty , we may wonder , with a kind of laughter , why these men should indeavour to prove to us a real Presence , by clean contrary ways to our Saviour himself : And bid us distrust our sense , and elevate our Imagination , and believe contrary to that inlet , by which , He , who best knew the safest way , would , that belief should be raised or let in to the Soul , and was the greatest confirmation of the absent Apostles Faith. Every outward apparition to the Soul , if there be no disease , or defect in the Organ by which it is let in ( though it pleases or displeases not alike by Reason of our lapse and affections disorder ) is ever one and the same to all men , or else we must accuse our great God and Creator of fallacy , which God forbid ! And thereupon I think it impossible in Nature , for Reason , which is his immediate gift , and his Vicegerent in our Soul , and able to judge a defect or no defect in the Organ , to move of it self in a direct opposition to that apparency . But that it must be some other faculty in our new diseased and distempered Soul from our first lapse , that , as it were , forces its consent ; Or rather falsly represents through some disturbance and inflamation of affection , and so raising and allowing of it self an Idea , which is not , so that we might well discard the opinion of deceptio visus in most cases , and impute our fallacy to our own opinions , that is our imagination . Now how comes this faculty , which is imployed and works for the enlightning of the whole Soul , to delude and deceive us so often ? Why truly , not of it self barely and simply , as I said ( it is if well imployed even about sensible things , an admirable and wonderful searcher and Diver after truth , from the very work whereof , how weakly soever we are able to judge of it , we are apt to become proud as well as self-conceited ) but from the restless importunity and craving of the Affections , and the fumes proceeding from thence , towards the present allaying whereof , it is now and then as it were almost forced on the suddain to supply the place of Reason ( since the Affections have no immediate recourse to Reason ) and sense too , and palliate Reason to contradict present sense , and raise a seeming sense of what is not , to delude Reason , become Judge as well as Juror , pass final sentence , as well as indict , which is indeed the sole office of a more noble , though a more quiet , that we say not a more lazy , faculty in us . I am somewhat assured , the most Ingenious of that party , will not be able to deny , but that strength of Imagination ( rather than strength of Reason ) inflated through passion , has brought them in many , if not the greatest number of proselytes in that belief . Perhaps they will say , Credulity , that is a belief without due examination , is an Epidemical disease in every Soul , and that the strength of Imagination backed with passion , has in some of us , created a belief of things altogether as ( rationally ) incredible . I must confess I think it has , and , owning as much , wish we were all so far undeceived , and those mists ingendred between our Affections and Imagination , so far dispelled , as that we might in these our days , behold the things which belong to our present , as well as future peace ; and that we might so far behold each other in charity , as not so fight and quarrel about our different beliefs , and colourably set up Reason in the case , when in truth they are Affections , one or two , and perhaps none of the best , Pride and Covetousness in us , which with the assistance of the Imagination contend on each side , which of us shall reign or domineer over the other . I intended not when I first reflected on the Imagination , and the delusion thereof from corrupted passion , to bring in Religion as the subject matter or Theme , I meant only to speak of it , in reference to moral delusion , apparent enough in most cases of our life and action , and how far reason in us , if well exercised , might prevent it , and to that I return . Truly , this restless busy and prouling faculty in us , the Imagination , which flees from us like our shadow , while we pursue it , and to espy its frauds , endeavour to arrest and lay hold on it ; was certainly given us for good , and not only in observance of Sense , but in obedience and subjection to Reason ; and it seems to continue so in most of us , until we begin seriously to make use of our Reason , to weigh and consider some of the Imagination's past devices , and then we observe its fallacy : That it is often like to some kind of Subjects , which outwardly pretend the advancement of their Sovereign's power , and will not seem directly to resist his commands , as some of his Subjects ( that is the Affections ) do ; yet complying with those Subjects under hand , and enticing them to Rebellion , makes use of him as a glorious Cypher , that under colour of him they may more easily move , and more safely and quietly domineer . This is the way of the Imagination , and when it has thus done , that is , that it hath colourably set up Reason , and as it were deceived the affections , baffled them , and seemingly master'd them , and brought them to its beck , as it thinks ; that it hath taken freedom from the Will , and subdued all in thought ; It becomes at variance with it self , in distrust of it self , and so brought to amazement and confusion , is at length made a captive and slave to the meanest , basest and most sordid rebellious affection , perhaps envy , or hatred , perhaps brutish lust , perhaps despair , and this to the overthrow and utter destruction of reason in the end . And if this be the usual result of its treachery and fraud ; and it may be prevented , why should it not be prevented ? We have reason in us to do it you 'l say ; I say so too , but how it will be thereby effected is questionable . Truly Reason in the beginning , and when she first comes to maturity , if she means to reign well and safely , must make use of Machiavel's Maxim of division amongst her Subjects , especially the Imagination , and some particular affections , corrupted perhaps before she had any strength : For if they once agree , as it were to trust each other , they will soon undermine her power , or at least render it useless : And therefore Reason should , as it were , sow jealousie between them , satisfie the Imagination , that some corrupt affection set it idlely on work , and shew the Affections , that the Imagination labours for them in vain ; it should represent to each what drudges they often make of each other , to their several disease and disquiet : Thus it should raise a kind of suspition of each other , and satisfie the whole Soul as it were in conference sometime ; that neither of them is to be trusted , or relyed upon without her authority , and mature and deliberate allowance ; that they are both deceitful and treacherous , and strive as it were to delude and supplant each other by false presents , or false imployment . And surely , whoever has his reason any whit clear , free , and at liberty , will quickly see the dangerous consequence of the reliance of these faculties on each other . For if ever their familiar intercourse , and running long together without stop or stay , as I may say , and due examination of the subject-matter , do bring peace to the whole Soul in the end ; I never yet had any reason in me , or understood their motion . But before I go about to talk of the Imagination and Affections in conjunction together , and a remedy to prevent their united operation to our disquiet , and perhaps final destruction : I shall endeavour to lay open and plain , an error or two , as I conceive , we constantly retain in point of opinion . First , That though our Imagination work and contrive methodically , and orderly , with a kind of connexion and coherence of things , as if it had the present assistance of Reason , as we conceive , yet in many such cases it has not , but such its work , ( notwithstanding the method aforesaid ) connexion , or coherence , is without the allowance or approbation of Reason , nay in direct opposition sometimes to true and perfect Reason , and is by the impulse of some kind of affection with the assistance perhaps of an evil spirit . Next , That though it sometimes so work , without the impulse of any evil affection , or the suggestion of Satan ; yet it is ever accompanied and attended , and stirred and moved with some kind of affection , how inconsiderable or slight soever ; and if it do not directly aim at the advancement of Virtue , Truth , Justice , or the like ; it has not the concurrence or approbation of Reason , whatsoever it may seem to have . 'T is a strange thing , methinks , that men should falsly arraign that Divine and Heavenly gift in us , and impute our greatest faults to it , make that which was given us to direct us in sobriety , righteousness and godliness , to be the cause of our exceeding Beasts in all voluptuousness , debauchery , wrong , deceit , falshood , and profaneness ; that men should accuse that of actual guilt , of which it is not guilty , or capable to be guilty ; nor is blamable or culpable in any case , but of sloth , negligence or inadvertency . That we could neither lye , nor dissemble , nor cheat handsomely and cleverly , without being rational ; nay , men of strong reason ; when 't is the very office of Reason to render all falshood , fraud and deceit , how cunningly soever hatched in the Imagination by the brooding of some affection , detestable and abominable to the whole Soul. Nay , that some men should tell us , that to every Politick contrivance in us , Reason is so aiding and assisting , that without it , and depth of judgment , we could not contrive a false story ( perhaps affirm a false story of anothers contrivance ) with any coherence or connexion ; and therefore if we can observe in a man any thing of collateral folly , simplicity or weakness , we must believe his allegation as grounded upon truth . Surely such assertion with what flourish soever of words , was not from the suggestion , or allowance of Reason , but the bare figment of the Imagination towards the gratifying some ambitious if not covetous desire ; and their own reason may one day tell them so . Indeed I have heard of a late good Penitent ( who therein could have no design ) that he should on his death-bed accuse and condemn himself with this kind of Exclamation : O that his reason which God had given him in some degree and measure above others , should be exercised and imployed in deriding and vilifying the Author of his Being , and him who gave it ! I must take leave to say , it was his invention only ( a thing wherein few men seemed to exceed or excell him ) with the impulse of some sprightly passion that did it , not his Reason ; but that the checks he confesses sometimes to have felt against that course , was ( through Gods grace ) his Reason only . That roving , quick , and lively fancy of his , had it been obedient to Reason , that is , that had there been made some search and enquiry into that kind of involuntary check , that kind of confusion in it self on the sudden , notwithstanding the outward applause it received through Sense , might have wheeled about as we say , seen the sordid ugly visage of lust , and the consequent of its rage , beheld the luster and admirable beauty of a chaste and virtuous life , the benefit and advantage from thence , as well here , as hereafter , raised zeal , and pure love again in the Soul , and became the garnisher thereof , with rare and all manner of delightful invention : But running its own course , as we say , it approves its past motion , supplies the place of reason , and continuing that intimacy and familiarity it had got with corrupt affection , was made at length the very Slave and drudg of lust . 'T is our misery by a fatal kind of consequence , that that faculty in us is so capable to supply the place of reason ; for that it is ( though given subservient to reason , and is of equal Divine extraction with it ) and is ( as our affections ) able to work against , nay contrary to Sense , and capable of influence from above , and subject to the delusion of infernal power : but of that more in the end . 'T is Passion and Imagination in conjunction together , by which we err , and commit the most foul and enormous crimes , how cunning or advisedly soever we commit them ; and not Reason and Imagination in conjunction . Or rather , it is from Imagination attended with some kind of passion in rebellion to Reason . I do not observe our Law ( grounded upon Reason as we say ) to accuse Reason in any case , or to make any averment of rationality in us , at the time of the fact ( although it excuses a man if he be wholly and totally deprived of Reason ) we have instigatione diabolicâ seductus ; we have imaginatus est , thereupon we lay the fact in some cases to be done ex malitia praecogitata , malice forethought ( and which I think is ill translated , malice prepenced , for there is no due weighing of the matter ) as if malice that sometimes subtle thing , were hatched in and brought forth by the Imagination . Now for this thing Malice , improbitas , or vitiositas , an evil habit of mind , for so I take the meaning of it to be , a thing no ways natural in man , we bring it not into the World with us , and therefore it is perhaps that St. Paul bids us (a) , Be children in malice . We can discover or discern no such thing in Beasts ; there is in them anger , and a kind of revenge too , raised by the Imagination from sensible danger , loss , hurt , or the like , but nothing continuing in them like a passion from conceived damage or prejudice only , without the assistance of present Sense , nor when Sense seems to afford grounds for the product of love or kindness ( things of contrary quality ) as it happens sometimes in man : Now in man it arising through a kind of mature deliberation , and not being on the sudden , or of short continuance , like other Passions ; ( although St. (b) Paul , and St. (c) Peter both do link it with passion ) I will not so call it , and the rather because a Learned Orator has affirmed , That passionate men are not malicious : But I will impute it to be a strange effect of humane Imagination only , or chiefly , and begat thereby , as it is restless and active , and (d) Proverbially inventive . And withal , I will readily grant , that he in whomsoever it is , or harbours , is a man of weak reason ; because he thus permits this Prodigy or Monster in Nature to inhabit his Soul ; but yet I continue to think , ( being begat by humane Imagination which can supply the place of reason as I have said ) it may work with some coherence and connexion , and with the help of Satan and his Emissaries palliate truth . This superfluity of naughtiness , so termed , I conceive by Saint (e) Iames , once bred or raised in the soul , will never let the Imagination be idle , or attend on any thing else ; and then 't would be strange if humane Imagination , or invention thus imployed , though in opposition to reason , should not invent formally , and with some coherence . But besides this , there are common evil inherent affections in the nature of man , able to set the Imagination so on work as may deceive us , and make us think 't is Reason that answers their call at our devotion , when indeed 't is no other than a restless , quick , and lively working Imagination rowsed from them . We do esteem him a man of quick and brave parts , who seems to have a power over his Imagination , can at any time recall it to work , as it were at his pleasure ; and this we say is strength of Reason : But I do not always look upon a man as the more rational therefore , or that it is his Reason only , or chiefly , by which he seems enabled so to do . Caesar we say , was a man of quick Parts ; and how was he so ? why , his ambition was naturally great ; and again greatly inflamed by a clear and roving Imagination , and those two in conjunction together , ready to serve each other upon every turn , might make us admire him . But I cannot well judg his Reason to be greater than others , or actually to work in conjunction with those other faculties , unless in such particular cases in which he duely observed Justice , or out of true compassion shewed and performed Mercy . He could not but be sometimes convinced in reason ( for we 'll not suppose the Spirit or Grace to work in him ) that the Wars he made , the trouble and disturbance he raised in the World were injurious and unrighteous ; and therefore his invention in pursuance thereof wrought in opposition to his Reason . I do not think he was deprived of Reason , or his Reason clouded so far , but that if he could have attained his aims and designs , his ambitious ends and purposes without injury or wrong to any , he would rather have done it that way ; but contriving to satisfy his ambition , per fas & nefas , as we say , I say his Imagination , inflamed and hurried by his ambition , only supplied the place of Reason in all its contrivances . I my self have sometimes designed , and contrived ( as many others have done ) by all lawful ways and means , the advancement of my estate , and the settlement thereof in my name and family ; I have invented , and found out perhaps , as probable a worldly method for the doing thereof , as another : My Imagination has brought and laid down before me , all the letts and impediments that might seem to hinder and obstruct ; It has invented means to avoid them , &c. Yet since my Reason has at particular times informed me of the vanity thereof , the certainty of Death , the mutability of all human things , &c. I will not impute my contrivance to Reason , and lay the fault on that , which disallowed the work : but to Imagination rather from some restless affection , which it indeavoured to gratify , so far as 't was able , and only supplied the place of Reason , to make me strongly think , rather than firmly believe , the matter feazible by man alone . Surely , there is something more , in Reason , or Reason is somewhat more , than we are yet generally aware of . 'T is , as I have touched , the thing , by which we are in some measure enabled , to weigh and distinguish good from evil , and evil from good , right from wrong , and truth from falshood , &c. The chief and principal ingredient of that thing we call Conscience , ( however frequently those who most pretend Conscience , make least use of it , and least exercise it ) an inherent native light in mans Soul ( not excluded from Heathens ) and not the Spirit , we Christians so much talk of from Scripture promises . A gift , which whosoever observes , makes use of , and obeys , procures to himself peace , and quiet of mind . For , unless some disturbance in him do arise , as by the representation of bodily danger , hurt , or loss , &c. through present sense , which is ever of short continuance , and no longer than sense is open to it ; Observance thereof , and obedience to it , is ever necessarily , and consequently attended with joy and comfort . 'T is not , as I conceive , the man of quick , nimble , exquisite or excellent parts ( as we term him ) but the good man we so call , who , we may most properly say , is the great rational man , or the man of Reason ; We shall find a sound Reason and quick invention , sometimes working together in one Soul ; But the quick or methodical work of the second , do's not always denote the actual assistance of the first ; quick invention , denotes often , sprightly , lively , vigorous , and active passions , and such passion ( not forward and testy humours ) is usually attended with a quick , and well contriving invention , and they work together upon each others motion , call , or notice , to astonishment or admiration ( even to the blinding sometimes of a strong Reason ) but not always that which is good ; Nay often , especially through that flexible member of ours the Tongue , that which is evil ; And , that Trumpet of a rational Soul only , given us to make a true sound , from the invention only , is made to render a false one . Reason that Divine gift , properly so called , and yet distinct from the Spirit , never was the occasion of falshood , never wrought injustice and damage to any man ; Nor of it self ( unless from our neglect of its monitions ) became of evil consequence to any . Argument , or ratiocination as some men call it , has , but I do not take every seeming manifestation , every Logical dispute , or Rhetorical flourish to be at any time so much the proper effect of Reason , as of invention , or Imagination . Perhaps that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying both Speech , and Reason , has not only made young Sophisters mistake themselves for the rational men , but deceived the World into a plausible opinion of them , and begat a Faith of many things , contrary to Sense , and Experience , the best and trustiest Hand-maids Reason has in the Soul. We have coined a multitude of English words from thence , ending in logy , to signify our rationality , as , Astrology to be a knowledg of the effect of the Stars , Theology a dispute , or dissertation of God , or things Divine , Analogy a comparing of things together , Apology rendring of a cause or reason , and the like . When God knows how little of true Reason is made use of in relation thereto , but words only ; And they might , for ought I can perceive , owe their derivation thither , or from thence , as well as the word , Tautology . And therefore though that Phrase of Speech , be sometimes used in Scripture , and which we translate reasoning , I do not judge it , to be spoken of , or mean , that pure natural human insight , into the reality and truth of things upon consideration , ever void of evil , or just offence ; but a disputation private , of words arising or offering themselves in the Soul , from the Affections and Imagination , or from the Imagination chiefly . (a) Saint Luke in the Parable of the Vineyard , and those Husbandmen , who would have killed the Heir , that the Inheritance might be theirs , uses the words (b) ratiocinabantur inter se , which Saint Matthew and Saint Mark both , express by the word , (c) dixerunt . And in the demur of the Scribes and Elders , to our Saviours question about the Baptism of Iohn , although all the Evangelists use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , reasoned , I have seen it , in some Translations , rendred , thought . I must confess , Speech , as I have touched before , to be a certain demonstration of inherent Reason , and therefore of an immortal Soul or Spirit , but not therefore , that all speech or argument , proceeds chiefly from Reason , that admirable faculty , which of it self deceives not , injures not , or works at any time against right . Can you , or I , or any sober unbiassed rational man , upon due consideration believe , or affirm , ( unless where fancy supplies the place of Reason ) that any indeavour , with the best , and most polite arguments made thereupon , for the disinherison of a lawful Heir , by any of us who can challenge no right to the present disposition of the Inheritance , proceeds from Reason ? Can Reason do , or contrive any evil , or injustice , that good may come thereon , ( perhaps in fancy only ) Do's it not teach us rather to suffer patiently , whether by stripes , imprisonment , or death ? Do's it at any time teach us or instruct us to do or say , what we would not have done , or said in relation to our selves ? and this upon due examination , and weighing in the ballance of Justice , were our case theirs , against whom we do , or of whom we say . He , who has truly , impartially , acted or spoken thus , has followed the dictates of right Reason ; not he , who has used elaborate arguments to condemn or disable another , in the case he would think it unjust , to be disabled himself ; be the convenience , or inconvenience , to the generality of mankind , never so great or pressing , but has rather followed his own Imagination , and the dictates of his own lust or affection , which indeed is apt to delude and deceive , not only other mens , but even our own Reason in the end . I may pray to confound mens counsel , as David in the case of Achitophel . I may pray to confound their devices , as well as to abate their Pride , and asswage their Malice , as in our Liturgy ; I may pray to be delivered from absurd or unreasonable men ; But I shall never pray , I think , to confound any mans Reason , that will never hurt me , I am sure , or deceive me . But for want of it , or exercise of it , in my self , I may be deceived . The Poet says , (a) Reason neither deceives , nor is deceived at any time ; in the first part of his assertion I fully agree with him . It is that special emanation from Truth , which of it self , or by it self , puts no fallacy on things , nor works any evil , as I said . But unless , by Reason , he means that very light of truth , or truth it self , which is the thing , we admire and adore by the name of God , it is deceiveable . Human Reason , how strong soever is deceiveable , and that through its tame compliance only to the work of the Imagination , guided or directed , as we may say , by some base , or corrupt , or otherwise pitiful mean Affection , and supplying its place . Nay men do not only falsly impute , all our wicked contrivances of deep reach , and subtilty framed , unto reason ; But even all our futile idle contrivances , well and formally , or curiously done , to Reason too . Every finely framed Romance , every Eutopia , or Atlantis , every witty Poem ( the mere work of the Imagination ) we ascribe to that , we are all become so rational ; Nay if we see but an exact Picture , or Building , we do as much , when we might better do it in the model of every little Birds Nest. But as Reason , in the former case , disallows every thing that is apparently false , or evil ; so in this , it rejects , of it self , every work in the Soul , and every contrivance of the Imagination , not directly tending to the glory of our Maker , the discovery of truth , the reformation of mens manners or the like . And doubtless at the instant work of the Imagination , in relation to these contrivances ( though not directly hurtful of themselves ) many men have had some secret whisper within them , first of the vanity thereof , then upon a review perhaps have had some kind of Regret , and in the end have censured , and condemned themselves , as guilty of a crime , for such work that their Imagination or invention might have been better imployed , as they say it fared with Sir Ph. Sidney ; Which could never be , if reason had actually afforded its help towards the contrivance . But in these very cases , I think as in the former , there is the immediate help and assistance , of some Affection , and that the Imagination is constantly attended therewith , and elevated or inflamed thereby , or else it would be otherwise imployed through sense , and these pretty kind of Buildings would fall to the ground , or vanish in oblivion , before they were perfectly and compleatly finished . And what kind of Affection is this ? why , a desire of being admired for our fancy , a light , airy Affection , and spawn of Pride , nourished , and fostered in the Imagination only , and pleased with its invention ; for surely fancy barely ( though some fanciful men so talk ) cannot be pleased or gratified with it self , nor do those that entertain themselves after this manner at idle hours , do it to please their fancy only , but some impotent weak spawn of Love , bred through Sloth and Idleness , blindly and childishly craving somewhat . For whensoever Affection in man has any strength or vigour , through sense or otherwise , and craves real food ; this Affectation , so I may call it , rather than an Affection , soon vanishes . And surely here , of all other cases , fancy supplies the place of Reason . This being granted , that in our greatest and deepest Politick contrivances , and in our most curious and exquisite inventions , the Imagination may and is able to supply the place of Reason ; that the Imagination and some Affection in conjunction together only , can frame with coherence and connexion , and that in their operation they want reason only to distinguish of truth or falshood , and the consequent of their work , good or evil ; that its checks in relation thereto are but rare , its offers weak , and it is become amongst us almost a Cypher in the Soul : Let us enquire here , if you please , how far it is , or may be in our will and power to cherish it , or strengthen it , or how far we may become enabled from thence , to regulate or reclaim , controll , or recall , change or alter , guide or direct our Imagination and Affections ; so as from our obedience thereto we may obtain in the conclusion not only some peace of mind here , but eternal rest hereafter . For reason , or ought else inherent in man , absolutely to govern the Imagination , and wholly reclaim its wandring , nay to fix it one moment , without some kind of deviation , upon any particular Object , ( since so many various Objects offer themselves through Sense , and since without present sense the Imagination is agitated from such opposite and various quarters ) I hold it altogether improbable , or rather impossible . Some indeed who had read that excellent Tract of the Government of the Tongue , ( a bodily member ) did promise to themselves and us , the like , of the Imagination , a spiritual faculty . But 't is in fancy only that fancy is in our power , or can at any time be made a faithful obedient Subject . We cannot command it by our Reason , at least we cannot do it at our will and pleasure , and therefore chiefly and principally we must trust the Government with , and expect the guidance and direction thereof from , some Superior power . Yet this I dare aver , That as Reason naturally , and as it were involuntary to us , does now and then put a kind of check to the Imagination , and thereby cools the Affections as to worldly Objects ; so it may by observation , and some kind of endeavour or exercise so far increase in strength , as to make us will or desire that which is perfectly good , so as our Affection shall as it were distrust our Imagination as unable to shew us that of it self , and not eagerly imbrace that which the Imagination often lays before them . And then ( the Affections a little cooled ) the Imagination will cease to contrive in that manner it often does , or at least its contrivances will not much prejudice or hurt us . I might here a little distinguish between Imagination and Imagination , that is , a sudden , senseless , ( as we sometimes call it , and yet perhaps arising by a stroke through sense ) vain , insipid cogitation or thought , without the apparent concurrence of any Affection ( a frailty in us not wholly to be prevented , and for which we are in no wise answerable to Divine Justice as I shall speak hereafter ) and a cogitation allowed , entertained and embraced by some Affection , An imagination of the heart , as the Scripture calls it , that is perfectly voluntary as I conceive , these kind of thoughts may be surely in some measure prevented , that is , that they be not evil , and that continually ; for our affection , ( though not our Imagination ) was certainly ordained subject to our Reason ; and our Imagination , at least , by consequence . There are some men I find , who are already perswaded , or ( if you will allow it ) have raised a setled opinion in themselves ; that because it is impossible not to think , it is therefore impossible to prevent a thought ; say they , How can we be said to hinder a thing before it be , or that which never would be ? And when it is a cogitation , how can it cease to be ? And so voluntarily , as it were , yield up the rein , to have their thoughts arise or work by a kind of fatal necessity . What I shall futurely think , I must confess I cannot possibly prevent , and yet it may be so in my power by way of precaution , and curbing my Affections with my Reason , as to prevent the rise of an evil thought which otherwise might have been , and further the rise of a good thought , which perhaps otherwise would not have been . If beauty , or riches , or honour , or place , shall seem to offer themselves to ten several men in their thoughts at one instant , that is , they all then think there is an opportunity offered of obtaining or enjoying ; doubtless there will follow as many various thoughts about the manner , as there are men , and neither could prevent at that time such their thoughts . Yet if any one of these men had at any time before curbed his appetite in like cases ; that is , made use of Reason so far , as to shew unto his Affections the vanity or inconsistence of these things with true happiness ; the vileness of obtaining them by any indirect means , &c. ( which we cannot but imagine 't is in some measure in the power of man to do ) do we not think , nay can we not judge , but that such mans subsequent thoughts , would much vary from what otherwise they might have been or tended , and if so , a thought may be changed , altered or prevented . If our thoughts were so far out of human power or ability , as that they are neither creatable , mutable , or reclaimable thereby : To what purpose is all this argument about them ? We will imagine now ; the Inventors , Assertors , or Promoters of this Opinion , are like other men , and we will appeal to them who urge it , whether they would not the good Opinion , and good thoughts of us , and all men , in relation to their sincerity in this averment , that is , that 't is the plain demonstration of Reason in them , and no sinister Affectation whatsoever , that induces the maintenance of this Opinion ( which perhaps at present , we think it to be ) now I am sure they will offer it to our Reason , to make trial thereof . Now if I have no power to exercise my Reason , then is that offer to it vain ; if I have , and thereby change my Opinion , then is it in my power to change my Opinion , and create those thoughts in me , which otherwise would never have been . Nay this very exercise , that is , the weighing and examining the grounds of the first rise of this Opinion , creates in me thoughts of the Inventor , such as otherwise would not have been ; ( viz. ) That he who first started this game for the Imagination to hunt after , to the confusion of it self , and the clouding of Reason , so far as to betray the Soul to the delusion of Satan , and averting it from a ready and willing obedience to that guide set over it , was no good Christian , nor no good moral man. If he were alive , I am pretty confident , he would grant , it were in my power to be idle , that is , permit my thoughts to ramble , in obedience only , to sense present or prior , so as without exercising my Reason ( how weak soever ) that thought of him , would never have risen within me ; but I should have believed , or granted , All he had said , to be true , and then had I prevented such ( as I suppose he would call it ) evil thought of him . Reason though it be the least Earthly , or the least of cognation with the Body , of any faculty in the Soul , yet is most like it in this ; that it acquires strength and vigour by use and exercise . If it but once reclaim the Imagination ; If but once thereby we master an unruly Affection for a time ; If from it , we once behold our past folly and madness , and have some glimmering light of truth ( besides the present comfort therein ) how ready is it upon every turn , to afford us its help and assistance ? It seems indeed at first an irksom thing to the Imagination , perpetually working as of it self , ad arbitrium , and naturally working to feed and please the passions , to have Reason called in , for its regulation or direction , in all , or any of its motion . It begets in us that disease , ( we fansie so at least ) the Apostle calls a weariness of the mind ; Let the Affections , and Imagination , work and run together without control , men seldom complain of a weariness of the Soul , however it may fare with their Body , in pursuance : but if Reason be obeyed in its checks , and called in to weigh all circumstances , future danger , as well as present enjoyment , and to distinguish real good and happiness , from colourable delights ; We presently faint and give over , leaving our Imagination and Affections to themselves again : And so instead of a weariness of the mind for the present , subject it to Agues and Feavers , doubts and distrusts , anxiety and perturbation in the conclusion , such as are far more unpleasant , irksom , and intolerable , than the pains we indeavour to avoid . If any man , who has felt it , shall make a diligent search into the cause of any his involuntary disquiet of mind , he will find ( setting aside some particular cases not to be prevented ) it has been from the too great trust , the faculties of his Soul have had of each other , and the too familiar compliance with each other , that , which way soever the one has first moved , the other has followed , or at least not resisted as it should or might ; that in their course together , which soever has been originally most to blame , the Imagination has been the Ring-leader or File-leader ; that if they had been now and then at a little distrust , and now and then had had a little contest for precedency , and superiority , it might have prevented that mutiny and disorder in the Soul , which is not seldom occasioned by Reason's stepping in and exercising its power , and shewing us our Errors , when it seems too late . I must confess every dispute , or contest amongst the faculties of the Soul , is for the present troublesome , but who would not , if he could , indure a small trouble to avoid a greater ? A voluntary dispute or contest between our Reason , and Imagination , is never very dreadful , or deadly , neither can I foresee any dangerous consequent thereof . The danger is only , when it is involuntary ; when Reason is roused and awakened by some unexpected accident , sickness , crosses , or the like , when it starts up , as it were on the suddain , and as Gods Vicegerent ( of which we were not sensible before ) seems loudly to cry out , and condemn us , for not making that use of it we might , or not obeying its private monitions before , and this to the suddain amazement and confusion of all the other faculties in the Soul ; then does the Imagination sometimes , according to its wonted falshood , so far comply with it too , as to present us a prospect of a just and revengeful God , and ( forgetting mercy ) his utter desertion , and rejection of us ; which likely ends in despair : but if it be voluntary , and so the Imagination and Affections be as it were prepared for the encounter ; let no man ever fear the evil success thereof : Reason , Gods Vicegerent , will never condemn us utterly , at such time as it works of it self , and as it were of its free motion , to reform us . This contest in the Soul I recommend , and this mutiny , if it might be , for the present , I look upon as the readiest way and means , towards a setled and lasting peace and quiet for the future . We are prone and ready enough to distrust each other , and to fall to foreign or outward dispute and controversie , and to go together by the ears for God's sake , as we say : But truly , if there be in Nature any struggling or contest , any difference or division , any fighting or combating , acceptable to the God of Nature , and the God of Unity , Peace and Concord ; it is between the several faculties of a Soul amongst themselves , when Reason shall as it were voluntarily exercise them , and call them to an account ; when Affections good and bad , shall as it were fight together ; when Pride and Vain-glory shall be undermined , and fall to the ground , through a sense of our own unworthiness ; when modesty and shame shall quench the flames of inordinate , and more than bestial love ; when perfect love shall drive away fear , and the like . And this through Reason's shewing us the delusion of the Imagination before ; all the wound we receive thereby , is , that our Affections seem a little disgusted for their too great compliance with the Imagination , and disobedience to some former checks of Reason , which will be perfectly healed by their present compliance , and the Imagination hereby will be somewhat reclaimed from presenting to them a pretence to any absolute authority for the future . Surely this most excellent Divine gift , Reason , was not given us barely to condemn our selves for our neglect of the motion of Grace in us ; but that there is a kind of will and power in us attendant upon that admirable gift to act . I own there is Grace co-operating with it , or working in it , by which it often moves and guides us , but yet I judg it may move from some strength of our own , or as of it self . It stands by often as it were idle and unconcerned , in relation to our thoughts and actions ; but we often find it is not dead in us , and then surely we our selves may give it strength by exercise , or add strength to it , and exercise it , we our selves may ; and that it will sooner and better work in us from thence , than from the inforced motion of any outward humane application . We may desire and request men to exercise their Reason ; we may lay down before them the benefit and advantage they may reap thereby , but we cannot properly be said to perswade them to it . For 't is not a belief upon a bare consideration , that what we at present say to them is true , that is an exercise of Reason , ( though belief in a strict sence be the work of Reason ) but upon consideration , whether what we alledg may not be false . A narrow scrutiny and voluntary search after truth , is an exercise of Reason . And this is the work in the Soul , as it were of it self , rather than from our perswasion , ( or indeed the work of Grace ) which I commend . We have in one place a kind of assertion of this power and ability in man ( to me seeming ) from one , who elswhere ascribes all his good thoughts and actions , as much , and as oft , to the effect of Gods Grace in him , as any man whatsoever ; and that is , St. Paul in the defence of himself before Foelix , when Tertullus had accused him as a Pestilent fellow , a mover of sedition , and a ring-leader of a Sect ; That he had † exercised himself to have always a conscience void of offence , towards God , and towards men . What can his meaning be herein by the words himself , and exercise ? but by the one his Reason , by the other a will and power annexed to that Reason , given as a rein over the other faculties of the Soul , that is ( for so I take his meaning to be ) that notwithstanding his opinion , notwithstanding his Affections adhering , cleaving to , or going along with such opinion , notwithstanding a subsequent will or desire , that the World should imbrace that opinion or belief ( viz. of a Resurrection ) which he himself had entertained with the allowance and consent of Reason ; He endeavoured all along by his Reason so to keep those other faculties under subjection , as that they became not offensive to God or man : and from thence , as I infer , he implicitely avers , That in entertainment of that opinion , he neither imagined evil , desired evil , willed evil , or prayed for evil to any man for dissenting from him in opinion ; that his Imagination was not hurried herein to gratifie any evil , ambitious , or vain affection , that he neither meant or intended , or could foresee the disturbance of the present Peace or Government of that Nation , in the allowance or declaration of his belief ; that he neither desired , or aimed at riches , places , preferment , or popular applause , or admiration thereby . So as when he came to review and re-examine his past thoughts and actions in the judicatory of his Reason , he doubted not but he should find quietness of mind , and no disturbance amongst the faculties of his Soul ; nor God , nor man ( justly ) offended thereby . I wish we all in matter of belief endeavoured as much , that is , exercised our Reason therein . I affirm we may and can ; and that is the readier way by this work from within to obtain and procure ( his words are there , ad habendam ) a Conscience void of offence , than by the Imagination , raise a Chimaera in the Soul , a Conscience vulnerable , in complaint , from without ; a thing only offended when the Imagination and Affections are crossed in their course together , and not else . I do not presume here , to propose , or offer this exercise of Reason , which I affirm to be in the power of most of us to do , as any absolute way or means , by which our Imagination and Affections may be reduced to work , and lay hold on that which is good only ( that I refer to the only fountain of all intellectual as well as other beings , through our humble Address and application thereto , in Prayer from some sense of our own weakness , and reserve it for a Conclusion ) but as a preparative thereto ; Neither has my Imagination hitherto , so far out run my Reason , or so supplied the place thereof , as to make me believe St. Paul , or any other , was ever wholly void of offence , or trouble of mind thereby . But my Reason ( I trust to say so ) informs me , that did we make that use of it , we could , or should , we might espy the fallacy of our Imagination in many particular , if not most , cases of our life ; And to endeavour to awake it , in our selves , or others ( if these Papers happen to be seen ) is my chief aim , and I hope and trust , it will prove no cause of offence . Experience ( something more than memory , for 't is a judgement passed upon memory ) methinks might help us a little ; 'T is to Reason , as memory to the Imagination ; A Fort , to resort to sometimes , from which it makes its sally , or exit , usually with some greater strength and vigour than before . And methinks , if Reason were not Master in us before , this thing Experience , which is certainly Mistress in most of us , might help to make it so ; To see we have been deceived by our Imagination , and that from thence , a kind of false or feigned belief has been raised in us , is sure , the readiest way to prevent deceit for the future , and raise in us a more true , and substantial belief from Reason . How oft have we observed our Affection , nay our whole Soul , disturbed and disquieted , through the delusion of this one faculty in us , the Imagination ? Has not that often put divers and various colours upon Objects , as it were through Sense , at several times , and upon several occasions ? while Sense continues one and the same , to day , and to Morrow . Have we not , as it were Yesterday , beheld things as Delightful , Beautiful and Pleasant , through that false glass only , which to day we do not ? Has not that alone , and not Sense , raised the Proverb of the Crow ? He who has at several times received favours and disgraces from Court ; He , who has at several times received admission , and denial to Church preferment ( with either of which I was never acquainted or concerned ) is better able to set forth to the life his various prospects through this glass , than I ; and better describe , how ugly , or beautiful the feet of those men , from whom he has received both denial and admittance , obstruction and furtherance , have seemed at several times ; and I wish some men would consider it . Is it not the strength of this one faculty alone so predominant often in us , that introduces various forms of one and the same thing ? Beasts do love , and fear , as well as we , from sense of a particular Object ; but I can scarce conjecture , the Imagination in them can so far alter the form of the Object , as to make it seem various to several Beasts of the same species , at one and the same time . This we find , and may observe it does , in us Men ; a Bush , at a distance , will seem to one his appointed Friend , to another his Lover , to a Third a wild Beast , to a Fourth a Thief , to a Fifth an evil Spirit , and to a Sixth a good Angel , according as a present fancy shall render , with the assistance of some formerly debauched or deceived Affection . Now , howsoever I adjudge , affirm , or maintain , Affection to be the original cause of motion , or work in the Soul , I do not adjudge it originally to blame , or to be the chief and principal cause of every uneasy , or evil motion in the Soul ; but that the Imagination is first and chiefly to be blamed ; and that Affection would never imbrace any thing as good , or reject any thing as evil , which are not so in their Nature , if the Imagination did not first present them as such . Human Affection , originally good , naturally tends in desire to that which is good ; But because the Imagination , the perspective by which it looks abroad , is not able of its own strength , to afford it a full and true prospect of any such thing ; it many times presents unto it in haste , things , as good , and beautiful , which , in truth , are not ; which once accepted by the Affections as good from that false glass , they adhere thereto , and are not easily removed , but disturb us , whensoever we are informed the contrary by others , beating upon our Reason through sense , or , indeed , that our Reason of it self shall too late inform us otherwise . 'T is from the checks of Reason , at peculiar seasons , that that saying of video meliora , &c. has arose , not from the Imagination , which is most apt to delude us ; that , we follow , and are most prone to follow , and , if we are once given up , shall surely follow , as Scripture it self seems to intimate , placing the foolishness of our hearts , (a) subsequent , and attending on the vanity of our Imagination . And therefore we should strive , as far as we are able , to rectify that one faculty , in the beginning . Does not experience daily shew us , this one faculty in the Soul , has deluded every thing that may be called an Affection in us , by representing things on the right hand , in a far more pleasant , and delightful , and on the left , in a far more horrid and uncouth dress , than in truth they are , or prove to be , when we become really acquainted with them , and by our Affections seem to taste them ? Every man who has promised himself Place or Power , ( with the delight thereof ) to gratify Ambition or Revenge , Honour to gratify Pride , Riches to gratify a Covetous desire , Fleshly pleasure to satisfy a more than Beastly lust , and enjoyed either , I am sure will own it to himself ; and that a Mahometan Paradise best agrees with fancy alone , and by it self , as it were ; for whatsoever may be called an Affection , no sooner tasts it , but it loaths it , and wants the Imagination to put fresh colours on it again , to raise a fresh , or , as it were , a new desire . The things , which the Imagination at first presents as ingrateful to the Affections , we are rarely so long , and so well acquainted with ( because we shun them , and turn from them in thoughts , as often as we can ) as with the help of experience , to make a true judgment of our Imaginations false gloss thereon , and we are never willing to stand out the trial . This I am verily perswaded , that , that most dreadful Gulph of Death , is chiefly so framed from the Imagination , and is not such , without its deception : And that those , who have shot it , if they could return to us again , and declare what might be most for our ease and quiet , in relation thereto , would bid us , not to read the Treatises thereof , which some have made , and framed by their Imagination , but advise us to exercise our thoughts , towards the performance of moral duties , rather than busy them about that which serves but to aggravate and enhaunce terror . And I do further believe ( how e're we accuse our Affections therefore ) that it never was suddain joy , or suddain fear or grief ( as is storied ) that has killed men : those Passions are not so much to be blamed ( how suddainly soever they are awaked ) they only imbrace or avoid , as they seem directed ; but , that it is a strange suddain exaltation of the Imagination , a thing seated in the brain , which from its violent heat and motion there , is able to dissolve , and dissipate , our vital Spirits , and stop this breath of life in our mortal Bodies . I do not impute our common distractions , and disturbance of mind , ( grounded , as may seem to most , in fears and jealousies ) so much to the fault of mens Affections , as their Imaginations ( though Affection be to blame too ) Affection in man is generally good , and inclinable to peace and quiet ; and if it work the contrary , 't is from some false light of things , darted from the Imagination , however raised or kindled therein . There are many thousands , no doubt , who from the bottom of their hearts , wish and desire the quiet and peace of their Country and Nation , and yet at this instant very much help to foment its differences , and are ready to bring upon it the contraries thereof , Trouble and War : and this from a false and vain Imagination only , or chiefly , that we might be happier than we are , because we seem not at present so happy as we would be . Which deceit of the Imagination , men usually observe when 't is too late , and wish themselves again but as happy as they have been . But it is a strange thing , that they who have once observed it , and found themselves deceived thereby , should a second time suffer their Affections to labour under the same fallacy , and not observe from Reason , back'd as it were from Experience , that we may be deceived thereby , and therefore carry such a suspicion of the Imagination in our Soul , as not to let our Affections , too deeply ingage with theirs , who may possibly indeavour their own advancement , rather than our reformation , and amendment , and aim at the delusion of our Imagination , by mormo's and spectrum's raised and shot into it , through sense , absurdly enough , rather than the enlightning our Reason , by offering us any thing of weight or truth . Nay , when the Imagination without the least ground , or concurrence of Reason , has once framed a belief in some men , and thereby captivated their Affections , how ready are these faculties together , to spread the infection through Sense , in others , by the most ridiculous ways and means that may be ? Every Apparition , every Blazing-Star , must portend , if not infallibly denote to others , as well as themselves , Sedition , Troubles , Wars , Subversion of Monarchy , or what else men readily would : And truly so every such thing does , if we exercise not our Reason , and it happens once to become a general belief amongst us , from the fallacy of our Imagination , by the Devils Emissaries , that there is such a portent ; but if men would be prevailed with to make use of their Reason , I affirm , ( and they would see ) these Apparitions portend no such thing ; But that it is in our power at all times , to change the seeming evil consequent of these Signs , or Face of the Heavens ; and I will plainly tell you how . Let every one of us indeavour to amend one , ( our Prognosticators especially ) himself rather than another ; Let each single person begin to lead a righteous , sober , quiet , humble life , let him submit himself to all Power , Laws , and Ordinances already established , for God's sake . These I am sure are the dictates of right Reason , and these are things as much in every mans power , as any thing imaginable . Be but this ( and Reasons dictates , when it dictates , are the same in all men , though that be sometimes weaker , sometimes stronger , and sometimes blind in man ) once observed , we become again , as it were of one mind , and if we become of one mind , Sedition is necessarily wanting , and if Sedition be wanting , I am sure 't is impossible , Troubles , or War , should happen amongst us . So as , 't is we alone , are able to make a Star portend good or evil , which of it self signifies nothing of concern to us . When plain down right Reason is neglected , the subtle Imagination inflamed , and our Affections once wedded as we say to Opinion , what monstrous consequent beliefs are begot in the Soul ? Is it possible , think you , from Reason , to have a belief raised in any mans Soul , of his own merit or worth in relation to any future state ? Is not every man conscious thereby , of his own defects and unworthiness here , of his treachery and falshood , of his Irreligion and Profaneness , of his want of Charity to his fellow Creatures , and want of due veneration to his Creator ? Can any man behold himself ( and in some degree and measure know himself , which is a thing utterly impossible of another ) and not condemn himself by his own Reason , if he have any , as acting sometimes against the plain light of that ? and look upon himself , as St. Paul , the greatest of sinners , because 't is impossible he should behold , and perfectly know , any greater , and throw himself at last at the footstool of some infinite Mercy ? I am sure no man can do less , that makes present use of that faculty , at other times neglected . Whence is it then , that some men elect , and Saint themselves , without any present respect to such infinite Mercy , and behold others as Reprobates and Castaways , discarding all Mercy out of themselves ? Is it not from opinion only , and the bare work of the Imagination in them ? And is it not wrought and effected principally , from others disagreement with them in point of Opinion , relating to the ways , and means , and methods of obtaining future Bliss and Happiness ? Affection sure is not herein originally to blame , neither can any peculiar affection ( unless Pride , the spawn of the Devil ) be found , that should inflame or exalt the Imagination above Reason in this manner . Before men thus differ in Opinion , they love and affect one another well enough , but after Imagination has raised several beliefs in several men ( perhaps about a trifle , and that which is not worthy to be a subject of belief ) they generally , mortally hate , and persecute each other . Herein , I say , the Imagination is chiefly culpable , and raises such a belief meerly for want of a little exercise of Reason ; For , that , duly consulted , I dare say , would raise another manner of belief in us , that is , that without just provocation , and the immediate necessary defence and preservation of our own Bodies , we ought in no case to wound and destroy anothers : And then would this Diabolical imaginary belief vanish , and we should be at Amity again ; which , God of his infinite mercy , by the strengthening or enlightening our Reason , or otherwise of his immediate Free Grace ( so far as it may agree with his holy purposes towards the setting forth his own Glory in the end ) grant unto us all ! and that we become not more savage than Beasts , whose Imagination working upon the inlet of Sense barely , frames , and contrives no further than self-preservation , nor is vainly exalted in any of them into a belief of self-worth , or Spiritual Prerogative or Soveraignty above their fellow Creatures , so as to destroy one another as a Victim to Pride , but only to present Rage , or Lust , or Appetite . I am so far from accusing Passion , as the Original Cause of our Errors , and by consequence , our Trouble and Disquiet ( which I rather impute to the bare work of the Imagination , and that chiefly through the delusion of Satan ) that I do think , there is not a greater , or stronger Bulwark against the idle and wicked excursion of the Imagination , whereby our Troubles do arise , nor a more effectual means for the opening and strengthening our Reason , by which they are soonest allayed , than some peculiar Passion , inherent , and raised ( I will not say by the Imagination , for the Imagination alone I am sure cannot do it ) in the Soul ; and that is , Sorrow , a thing we are ready and willing to shun , and condemn in our Imagination , before we become well acquainted with it by our Reason . Of the usual blessed effects whereof , I mean to say somewhat in this place , in order to a Conclusion . By Sorrow , I do not mean every Grief , Anxiety , Trouble , or Perturbation of Mind , but , that Dolor flebilis mentioned ; a mollifying and melting of the Heart , through some seeming irreparable loss , but so mollified or melted by a stronger power than the Imagination ; which thing , though it continue not in its first state or height , but resolves into a kind of joy at the last ( and indeed while it is , is no other than a privation of some preceding joy or delight ) yet retains so much of its first nature and quality , that upon remembrance thereof ( and if it were real , it cannot be utterly forgotten ) it will remain as a guard to suppress the treacherous attempts of the Imagination ( or rather the Devil through the Imagination ) and consequently the Insurrection of all base and sordid affection , or , if you please , against the excursion of other Passions , and consequently , against the deceit and falshood of the Imagination . The Imagination is usually of a towring quality , beholding all worldly goods under it , and , not seldom , is as liberal of its Promises to the Affections , as Satan to our Saviour : And this puts them all in Arms , and whatsoever Mastery , Victory , or Enjoyment is obtained , there will be Mutiny and Trouble , and Disorder , amongst those common Souldiers of the Soul ; which this one single Passion , raised , is only able of it self to prevent or allay . For it cools the Imagination only , while all others inflame it , and rejects those Companions of Envy , Hatred , Malice , or the like , which other Passions usually call in to their assistance , by the help of the Imagination . There is no doubt ; neither shall I gain-say , but that every man , notwithstanding the present Dominion of Sorrow , or any other moderate lawful Passion , retains in himself the Seeds or Roots of every irregular unlawful Passion , which may in time spring up , and bear a bitter Fruit to the Soul ; yet this Covering , like Snow , which has in it the qualities of Cold and Heat both , will obstruct their springing forth for the present , the usual consequent whereof is a good and plentiful Harvest . Sorrow I affirm is a melting of the Heart from above ( for 't is not any apparent cause can do it at all times ) and a new moulding all the affections through a rectified Imagination . Now whether it arises at any time , from the weight and sense of a mans Sins , the loss of his Relations , or other cause whatsoever ; if it be true and real , without too much mixture of some other Passion , I dare boldly and confidently affirm , it will have this effect upon every man , that he shall not for the present , plot and contrive for the gratification of any evil affection whatsoever ; but that , that thing we call Imagination , shall render all its former Devices , in such case , abominable , and loathsome to his Affections . Those busie contriving Heads now abroad in the World , who think they have Reason working in conjunction with their Imagination , did they feel , or had they ever felt , this Affection or Passion , truly regent in them ; were they , or had they been once sorrowful , for permitting their Affections to be wedded to their past Inventions : I am perswaded they would not pursue their present designs , with so much eagerness or greediness of Mind , as perhaps they now do , nor would they pass over so slightly and unregarded , all those Bonds of Amity and Friendship , Truth , Justice , Mercy , Pity and Compassion , and the like , which God has imprinted in their Nature , and given them Reason to enliven the same , and by which plain Light , they would almost necessarily walk , did not the Imagination by Passions clean contrary to Sorrow , dazle their Prospect by obstruction thereof . Does not the Imagination , upon the least reflection of Sorrow , cease its working , to supply or foment all Lusts of the Flesh , and the Eyes , nay , strive as it were to suppress them ? Is it possible that any Pride of Life , should so far infest the Imagination , as to render it obedient thereto , or to comply with it , when Sorrow has possessed the Heart , a thing necessarily attended with Humility ; that is , a low esteem of ones self ? Can any man in Sorrow , do , or say that to his Neighbour which Reason forbids ? Let Envy , Hatred , Malice ( those pleasant Companions to some ) receive entertainment and compliance in the Imagination , at such time , if it be possible : Nay , let a man then , so much as think evil of any man but himself , the space of one moment , I will tell him , he either was not truly sorrowful , or I understand not yet , what true Sorrow means . Whereas , Love ( I mean not that which is pure ) sends the Imagination on a thousand idle Errands , Fear disturbs it and distracts it , Foolish Joy ravishes and confounds it , and some of them make it raise a thousand Chimaera's ; Sorrow alone , shews the folly of the Imaginations attendance on all other Passions , while it holds a Glass to it self ; and although it be esteemed an heavy lumpish Passion which no ways quickens the Invention ( a faculty in whose work we much glory , though it work our shame and confusion in the end ) but rather dulls it : Nay , though it be not of it self , so active and sprightly abroad as some other Passions , yet it is not altogether idle at home , it sweeps the Soul clean of much Rubbish , casts out , and disburthens it , of many foul things , and invites , as it were , Love and Charity , and Good Will , to garnish it and possess it in the Conclusion . To rectifie , or cure our Imagination this way , is most certainly out of our power ; we cannot melt our selves thus , at our will and pleasure , and therefore it may seem vain to commend it to any man ; I only mention it to this end , That they who look upon it as terrible and grievous , may prevent it before-hand ( if so be they can ) For he who can or will follow the plain dictates of Right Reason , and not his own Invention , shall never certainly fall into it : But if any man shall have done otherwise ; Let him pray for it , let him help to advance it , and entertain it thankfully , if he find it coming upon him ( and that is a thing may seem in mans power ) and look upon it , as a most blessed Remedy , sent in aid of Reason , towards the cure of an unruly wandring Imagination , and its Attendants , unquiet and disorderly Passions ; and without which , we cannot easily be relieved , and cured of them . A blessed weakness or sickness of the mind , which ( if the Imagination , through the delusion of Satan , make it not to end in Despair ) will so help Reason , as to render our Soul in a more perfect state of Health than ever it was before . Humane Imagination , is the most strange thing in Nature , nothing so strangely working , nothing so strangely set on work ; nothing so deceiving , nothing so deceivable , nothing so suddenly alterable , changable , or mutable , nor by such various and divers ways and means ; I have often in my thoughts compared it to many things , but to none so often , as that thing which our Saviour has resembled the Kingdom of Heaven to ( viz. ) a Drag net , which by the impulse of somewhat ( it may be sometimes that good Spirit we have mentioned , it may be sometimes an evil one , it may be our affections from the agitation of the one , or the other ) gathereth , and bringeth into this Land of ours , things of every kind , good and bad ; which if some other faculty of our Soul be not able to distinguish , and sever the one from the other , but that our whole Soul does embrace , and greedily feed on whatsoever is brought in without any difference , she is in a great deal of danger of being infected with many diseases : And so much the rather , as that the imagination being of equal divine extraction with our Reason , and capable to work without regard to present sense , it becomes the door , if not well looked to or guarded , by which Satan sliely enters in , to the possession of our Souls with an Imaginary belief , against Reason , and Sense too , and brings us to entertain error for truth , evil for good . There are many seeming ways , so far to reclaim the Imagination , and so far to stop the common usual course of its extravagancies , as that we become not confounded , nor greatly , and grievously disturbed in the Soul thereby , that have ( through that very faculty it self ) occurred to my mind , I had once thoughts to set them down : But when all is said that can be said , or thought that can be thought , and we proceed to make our Judgement thereupon ; That one ( chiefly Divine ) faculty , Reason , which God has placed as his substitute in our Souls , tells us , our thoughts of themselves are vain , and shews us our insufficiency , and informs us , we are , as of our selves , a thing of naught , and left to our Invention , worse than naught : It bids us cease our vain Imaginations , if so be we can , and humbly resign our selves to that very power from which we think ; so to think as may be most pleasing thereto , and safest for us . We are all , God knows , as to what is good , dull of Invention , frail of Memory , and weak of Judgment , whatever our Will or Affections are , or seem to be ; and the sight of that , might well put a stop to my Writing . But you ( and every man who finds and owns himself under that Notion ) will I hope pass by , and pardon my infirmities , if there appear any discrepancy , between these and my former thoughts , already set down in relation to this Subject : And the rather because , you well know , all my former Papers were out of my custody , whilst I was imployed and busied in these . I have already exceeded the bounds of an Epistle , and will trouble you no further , save in relation to some former demonstration of my weak judgement relating to this faculty of the Soul , the Imagination , under these four several following heads distinct and a part , and those I am bold to set down , as follows . I. That the Imagination , of all the faculties of an human Soul , is most subject to infection , change and alteration , from the humours of the Body . II. That the guidance , regulation or Government thereof , is least in our power , of any faculty of the Soul. III. That it being a faculty , the Government whereof is so much out of , or beyond our Power , We are not answerable for its Transgression , unless , where some other faculty , more in the power of our will , through the light of Reason , does apparently concur , or comply with it ; Or that through the negligence of our Reason , it was the cause of the Imaginations incorrigible rambling errors . IV. That it shews its Divinity and extraction , as well as any other faculty of the Soul in the manner of its Work. That set on work in relation to its own motion , it necessarily terminates ( with the allowance of Reason ) in the thoughts of , one , Eternal , Wise Being , or Mind , Governour , and disposer of all things . That from such thoughts , we are necessarily stirred and incited , in all the faculties of our Soul , to fly thither for relief , and to receive direction and guidance from thence chiefly . That yet herein , necessary care is to be had and taken , that we retain , and in some measure make use of our Reason , lest we become ensnared through the delusion of Satan . I. Notwithstanding my Opinion of the Souls extraction , its Divinity , and Immortality ; its power here in a Body from Heavenly influence to mount sometimes above sense ; its strength to resist all foreign delusion through sense by Reason ; Its capacity to work without a Body , or the help of that more present inlet , bodily sense ; Yet it is in my judgement , while it remains in a Body , so far subject to some Mists and Vapours arising there from , that the Imagination , the Eye of the Soul , is thereby often deceived : And so far deceived thereby , that Reason , though it remain in its native strength , cannot correct its wandring , but is forced to yield its allowance and consent , and to be led as it were captive by the Imagination . This faculty , the Imagination , the Eye of the Soul through sense as well as otherwise , necessarily and perpetually working and in motion , Upon any distemperature of the Body , whereby sense is in any degree or measure clouded or disturbed , is apt of it self to frame and raise strange Idea's and make strange representations to the other faculties , to the amazement and confusion of Reason ; To the allurement , inticement , or attraction of other faculties from that which before they naturally were bent and inclined to ; and thereby at length , to the captivation of Reason it self . This happens not from every humour , or in every disease of the Body , but in such disease , and from such humor only , as , by fumes sent into the brain , clouds , or darkens that port , or inlet to the Soul , Sense : Or so disturbs or obstructs those passages , that they cannot afford that assistance to Reason , as usual , against the deceit of the Imagination . Sense I say , a passage , way , or means , by the perfect openness and clearness whereof , Reason oft makes a better , and truer judgment of things , than it can , when those passages are a little obstructed , and yet to the Imagination , seem open and clear . In sleep , when that port , Sense , is as it were wholly shut up through fumes , Reason ( without blame ) leaves the Imagination , as sole Master in the Soul , to frame and introduce Idea's of it self , which in reality , are not ; Yet upon the opening of Sense again , they vanish , or are presently rejected , and cast out of the Soul as idle . But when that port of Sense is open , and the Imagination presents to the other faculties of the Soul , as if what it presented , were rightly and truly formed through Sense with the allowance of Reason , and thereby a vain belief ( a thing somewhat more than a Dream ) is raised , perhaps to the terrour and affrightment of the Affections ; Reason not able , absolutely to contradict the Imagination , because it seemed to have the concurrence of Sense , is sliely drawn into a kind of consent ; and this not seldom occasioned through gross humors in the Body . In which case , there is in my opinion a kind of defect , lett , or disease in Sense ( though not apparent ) as well as fault in the Imagination . The Imagination is capable of distemper , two manner of ways , corporally , or spiritually , as we say . But those two kind of distempers of the Imagination ; the one from the Body , to the Imaginations deception of its fellow faculties in the Soul ; the other from those fellow faculties ( as violent Affections ) to the deception , or rather confusion of the Imagination it self , being often confounded together , and the one , not sedom mistaken for the other , and the fault of the Body imputed to the Soul , and the fault of the Soul imputed to the Body ; I have thought good to set down here some kind of mark , by which they might be distinguished ( though I offer it not with any great confidence , as the light of an infallible truth appearing to me ) and it is this . That if at any time we find and observe a Body healthful ( as in most Lunaticks ) and withal , the Affections very vigorous and active ; and every design and bent of them , ready to be put in execution by the will , and the instruments thereof , bodily members ; There we may rationally adjudge the distemper of that Soul to be occasioned no otherwise than by its own default or neglect , and the Original cause of the disease to have been the too familiar intercourse and trust , between the Affections and the Imagination , from the neglect of Reason , and a thing , which Reason might have prevented . But if we find and observe the Body infirm , heavy and lumpish , and not active , or ready with the Affections , to put in execution those things which are framed in the Imagination , but that there is a kind of Terror or Horror observable over the Spirits , and a doubting and distrust in the Soul , there we may impute every false gloss , and fictitious formation and contrivance of the Imagination , to have its rise or result from some gross humors in the Body , such as we call Melancholy , such , as Reason in its greatest strength , could not rectify or prevent , though it strived to resist ; Nor are the Affections to be accused , justly , of any inflammation or disorder through the delusion of Satan , or otherwise ; Neither can we justly think , there has been any wilful defect or neglect in the Soul to occasion it . Further thus ; when Pride , or self-Love , or Covetousness , with their Off-spring and Darlings , Anger , Revenge , Hatred , Envy and the like , distemper the Imagination , and cause it to wander without any order or Government , raising false and fictitious sights in the Soul , the usual resort is abroad , and in relation to others vileness , or baseness , overlooking all that is really , or may be espied in Imagination at home ; and in this case , we cannot so well impute the distemper to humors naturally bred in the Body , as to the Devil and a wilful negligence in the Soul. But when men , without any great or visible Errors in the Affections , condemn themselves falsly , when the Imagination works at home , and nothing seems vile or odious to a man , but himself to himself ; I judge the fallacy to arise merely from dark and dusky vapours in the Body ( nay I cannot see how it should proceed from any unruly or depraved Passion ) by which the Soul shut up as it were a Prisoner , from free communication with other Souls , labouring of it self , and in travail to be relieved ; for want of help , a consternation is suddainly raised in the Affections , and from them again the Imagination suddainly and violently set on work , Sense before clouded is almost destroyed , it becomes as useless as in a Dream , the Imagination becomes without controul from without , and is sole Master and will be sole Master till these vapours are dispelled or allayed which is best done , as I think , by Bodily Physick . When I once see men come to Visions and Revelations , and pronounce and proclaim them , as given or sent to direct and instruct others thereby ; I shall very much suspect , their Soul more nocent , or more defective than their Body : But if I find nothing but self-censure , and self-condemnation in man ( unless in case of a very apparent wicked life before ) I have ever been so charitable as to think strange and dreadful seeming Apparitions in the Soul , rather to be raised first in the Imagination through some defect or obstruction in bodily Sense , than that the Imagination through Affection deludes Sense , and that the Soul of it self is purer than we can well judge of through our Senses barely . Most certain it is , and experience tells us how subject this one faculty in us , Imagination , is to sudden change and mutation from things meerly Earthly , received into the Body ; how a little Wine will sometimes clear and elevate it , how the anointing with peculiar Oyls will dull , and infest it , how particular Herbs and Plants will presently distract and confound it . Neither can we , I think , rationally observe the sudden alteration of any one faculty of the Soul from any distemper of the Body barely , but this . I neither cease to love , what I loved , nor hate , what I hated , nor believe what I believed , nor will what I willed , from any sudden fumes of the Body ; nor , indeed , until the Imagination by its continued disturbance from thence , shall have raised and put on other colours on the Objects , and through its influence it has over the other faculties , in time subjected them to accept such Colours as true . The Imagination is many times suddenly changed and altered , distracted and confounded from meer Bodily Diseases : and so ( it being as I have said the Eye of the Soul ) all the other faculties from thence are led into Error , the evil consequents whereof ( the Body only or chiefly faulty ) certainly God in Mercy will not look upon as punishable , or take vengeance thereof ; to which I shall speak somewhat more at large in the third place , but first declare how far , I think , the work of this faculty is out of , or beyond our power . II. It is a common saying with every one of us , when any Foreign Power lays a restraint upon our actions ; We can think what we please , or what we list ; Which , if it were universally true , might perhaps in some cases render us more miserable , than men of themselves can make us , by disquieting those Affections , which they cannot disquiet , but through our own thoughts ; Which are often strangely diverted , and the Soul at better ease , than if that faculty were in our absolute power . But , blessed be God , since our will is not generally so good as it should be , the Will has no such native power over the Imagination . 'T is not the strongest Reason , the best Will , nor any other inherent gift of a Soul , placed in the most healthful , athletick , sound and clear Body ; that is able wholly to direct this faculty , or guide it in any good or regular course , for any space of time ; Whatever men pretend . Indeed , I have heard of some men , who have so far gloried in their abilities this way , and with all their devotion towards God ( for he is now and then formally brought in , when we are minded to glory of our selves ) as to affirm , They have been able to pray several hours in fervency of Spirit , without the least wandring or extravagant thought . Such , are very divine men , we may well think , and happy were we all , if we could be so , in some less degree . But yet I wish , no man deceive himself herein , and that through his own Imagination ( ex post facto , as we may say ) chiefly , and so have a belief thereof raised from the immediate work of that faculty , rather than grounded on Reason , or ( what indeed is the impress of a right Imagination ) perfect , and sound memory . Surely to raise this belief , of , and in a mans self , a man must be in , what we so , call a Trance ; Sense must be closed , and shut up for a time , against all Battery : In which case , we 'll grant , the Imagination to be sole , or chief Master in the Soul , and then 't is no marvel , if it deceive men into such a temporary belief . But I dare appeal to any such seeming devout Enthusiast , if he has been at the receiving that holy Mystery ( a Spiritual Banquet , whereat men usually are , or should be , as intent , and careful to keep their thoughts from wandring , as in any case ) whether , presently after , he were not able to tell me , the colour of the Bread , whether white or brown , the fashion of the Chalice , or the kind of Metal , what Vestment the Priest had on , what looks , or gesture , or action he used in the administration thereof , and the like . Now if he will confess the remembrance of any such thing , which I dare say , he cannot truly deny , I may be bold to tell him , His thoughts somewhat wandred . For Memory being no other than the impress of Imagination , or a cogitation renewed , his cogitation did a little ramble , and was , through sense , imployed about visible Earthly things . And so long as we retain our Senses ( which I pray God we may make use of , with our Reason , for fear of a worse inconvenience ) we shall scarce be able to judge otherwise of our weakness , and infirmities herein , but have such a true sight of them , as we ought to have , and make us humble , not proud in Spirit . I do confess , we seem to have some little power over our Affections , from the very light or strength of Reason in us . Not to let them move one way or other , in relation to objects introduced in the Soul without some kind of precedent allowance , because before they fix , or indeed fly as it were out of the Body , towards imbracing or rejecting any thing , there is a kind of Consult . But the Imagination in its first motion , admits of no consult , nor is capable of Reason's correction till after it has moved . Nay , 't is so swift and sudden of motion , as nothing whatsoever , can rightly be compared to it in velocity , and swift rise . 'T is well , if we can any wise stop it , or change it , or alter its course in the end : And surely whensoever that is done , it is done by , or through the Affections , not Strength of Reason , or power in Will , immediately over it . Affection first a little regulated by the light of Reason , and made , as it were , to expect some directions towards the embracing true Happiness , does much help towards the correcting our Imagination . But in this correction , we shall find , or may observe , the Imaginations , better , and more regular motion , to be , rather by the allurement of some Affection , than the impulse of the Will , or immediate strength of Reason . Neither Reason , nor Will , can wholly reclaim it from following , or complying with Sense , nor force it to work clean contrary to a present affection . So as , we must resign it up to some Power , or Will , than our own , if we expect it should be guided , by any such thing , as what we call Power or Will. III. This being premised , That we have no absolute Power or Dominion over the Imagination , but that , as it necessarily and perpetually worketh , and we cannot quiet it , so it sometimes worketh against our real Will , and we cannot reclaim it ( for who is there , who willingly , as I may say , lets it present death of Relations , Friends , and other losses , &c. sometimes before-hand , and withal in such dreadful colours as it does ) and that all the rein that we may be said to have hold on , is only from the power which our Reason hath over our Will , not to let our Affections fasten on , or long embrace what is presented to them by the Imagination , if so be our Reason allow it not : This I say premised ; Let us , if you please , here examine , how far we may become liable to Divine Justice , or Humane Justice either , for our Errors happening , or like to happen , from the work of the Imagination , as principal . Whereabout , having many times puzled my self , in relation to the manner of the Souls working , you shall here have my judgment , or the allowance of my weak Reason , with submission to a stronger , your own . But here again , as all along in treating of the Soul , we must suppose , in the motion of any one faculty , no other Principal faculty is wholly exempt and secluded , but has some kind of ( seeming ) consequent motion with it ; As is observable in our very Dreams , wherein men do not only imagine , but seem at least to affect , seem to argue and weigh , and seem to will ; Nay some in pursuance thereof , have bodily motion , they talk , they arise , they walk , &c. For if the Imagination were not attended with those other faculties , or did , or could at any time work alone , or singly of it self , I should readily acquit it in most , if not all cases , as blameless . Now then , thus I think , whatsoever false , or naughty or vitious presentment of the Imagination ( that is , a first entertainment in our thoughts , what seems contrary to Gods revealed will , or that law of his imprinted in our minds , if search and inquiry were made ) is gratefully accepted by the Affections ( Reason then in its full power and strength ) though Reason so far restrain the will , and them too , as that there follows no overt Act thereupon , I think doth make us culpable , that is , we sin . Because , were our Affections such as they should be , or such as we might through our strength of Reason , with the invocation of Divine assistance , have made , or rendred them ; they would not gratefully accept any thing that were evil , but have a reluctancy against it , and decline it from some prior instruction , I may say , rather than present correction . But if the Affections , upon the first touch of the Imagination , do loath and abhor that evil the Imagination brings or lays before them ; We are in no wise answerable for the irregularity or evil contrivance of our Imagination . If Reason be totally disabled to work in us that which is right ( the defect we call ideocy or perpetual madness ) without any negligence or default in us , we are neither answerable ( as I think ) for our evil Imaginations , evil Affections , or Intentions , nor consequently our evil Actions thereupon . But if that disability came upon us by our own default or negligence ; I think of it otherwise in relation to God , and punishable by him , howe're it may be dispensed withal here , by man. If Reason be disabled naturally and inevitably ( though for some time only ) through the fumes of the Body , and the very inlet , Sense , stopped ( as in case of sleep ) though the Imagination invent that which is evil , and some of the Affections imbrace the same , and the Will seems to agree and consent thereto ; yet is the Soul blameless before man , I think , and God too : For that , Sense being shut , and the Imagination as well counterfeiting the same , as supplying the place of Reason , we may without any prior obliquity in our Soul , seem only to have the consent of those other faculties to our Imagination ; Which other faculties , will utterly abhor , abominate and forsake what that contrived , as soon as ever Sense is open again , and that they have the influence of any clearer light to move by . And therefore I cannot judge any man culpable for any Act of the Soul whatsoever in a Dream ; Let him seem to plot and contrive first , then , to strike , wound , or kill any man whatsoever , I shall not condemn him . Because it is not , usually , any natural malignity of Affection , or any evil inclination in mans will that first forces the Imagination to conceive or entertain Evil against Sense , but ardency a good and lawful Affection which forces the Imagination , for the want of the light of Sense , to raise a fear of deprivation of what we best love ; and they together , such fear and fancy , composing a Tragedy ( for there is no man but dreams oftner of the death of his Friends than of his Enemies ) often make us seem the Actors our selves . I , or any man may dream of the killing of his own most beloved Child without offence ; Nay , a man may by way of case put , how doleful such an act would prove to him , imagine and think of it waking , and yet loath and abhor the Act , nay tremble at the very thought of it ; And therefore it appears to me , a strange folly as well as cruelty in Dionysius , if the story be true , That put one of his best friends to Death , for dreaming he had cut his Throat , and alledged no juster cause than this ; that what he thought on in the Day , that he dreamed on in the Night . Had the party that told his dream , withal affirmed that his Affections seemed delighted and pleased with the Act ; I should have thought there had been some ground for the execution , but without such declaration , no colour of Justice for it . If we voluntarily drown ( as we say ) our Reason with Wine , we cannot excuse the irregular motion of the Imagination , nor the assent or compliance of the Affections therewith ; much less the assent of our will , and the putting our thoughts and designs in execution ; Yet I cannot allow , that there is thereby an exaltation of the crime , as some Lawyers would , because there is an exaltation of the Imagination . There are two sins indeed , but the latter is not made greater by the former , but rather the contrary . In no other cases of Reasons disability , whether temporary , or perpetual , whether that we call Delirium , Lunacy or Phrenzy , and all that we comprize under the general notion of non compos mentis , I do verily think , that if it happened , or came , by the default of our own Soul , we are answerable to Divine Justice , for the deliquity of our very Imagination , and the consequent Acts thereof ; nay I cannot see , why we should altogether exempt men from human censure , and corporal punishment , if the evil of their Imagination appear at any time by overt act , provided that punishment extend not to the present separation of the Soul and Body , so as to leave the Soul remediless by Death , which for ought we know might recover its pristine state here , and so , purify it self for another state hereafter . Most certain it is , men can in these cases of Lunacy , &c. ( happening one way or other ) imagine , and design evil , and not seldom accomplish and compass their evil designs . And therefore our great Lawyer in commenting upon the Statute of the 25th Ed. 3. of Treason , wherein the very Imagination is struck at , shews very little of a Philosopher , whatsoever he shews of a Lawyer , in my judgment , by telling us , That a man , (a) Non compos mentis ( a man who is not Master of his Reason , or Reason is of no power or Authority in him , as I expound it ) is totally deprived of compassing and Imagination . I think he might more truly affirm , that he who imagines the death of our Sovereign , with any the least appearing assent of his Affections , is , Non compos mentis , than that a man Non compos mentis cannot imagine , or have his Will and Affections assent to that Imagination ( which we find but too often in these kind of men ) And truly since all our safety depends much on that of our Soverigns , and that Lunacy may be so acted , as the wisest of men cannot discern the reality thereof , I think that Comment might well have been spared , and the question left undecided , till there had been a necessity for it : which God prevent ! and so of his goodness direct all our thoughts , as that they do not outrun our Reason too far , and kindle in us such a blind zeal , as requires at length a greater power than Reason , to controul and suppress . I must confess I have ever looked upon this one faculty in us , Imagination , sufficient to shew us , that the extract of the Soul is Divine : that as it may be , and often is , rather than any other faculty , immediately influenced from that good Spirit , and by it we are enabled sometimes to think that which is good , without any precedent motion of any other faculty ; so it is most subject to delusion from infernal Powers . That duly beheld ; it almost necessarily drives us , towards an invocation of one Eternal wise Mind , the Creator , Preserver , Guider and Director of all its works . Which is the chief , and last thing I designed to set down in this Treatise . IV. We cannot deny unto Beast these four faculties of a Soul , very fimilar with ours , Imagination , Memory , Affection , and Will ; But we may and do rationally suppose ( for we cannot observe more in them , or the contrary ) that they imagine through Sense , they remember again from Sense , they affect by Sense , and Will in pursuance hereof only , and not otherwise , as we have touched already : neither can they , or are they enabled to weigh and consider , so as , to raise within themselves an evidence of things unseen ; which is the proper act of Reason , a thing merely incorporeal ; and necessarily moving upon the cooperation , and making a judgment with the assistance , or help , of other faculties , of themselves somewhat more than corporeal likewise . So as , all our faculties are of Divine extraction , and capable to be wrought upon otherwise than through Sense , though indeed they are most commonly roused and set on work through bodily Organs , as those of Beasts . Most certain it is , that we do , ( as well as in that excellent faculty , Reason , whereby we are enabled to ponder , and weigh , and try , and judge of the reality and truth of things ) herein excell them , and go beyond them : That we do now and then wish our selves out of this Body which we could never do from Sense ; and desire a clearer evidence , or manifestation and appearance of the truth and reality of our own being , and all beings whatsoever , the original from whence , &c. than Sense is able to assist us in , or indeed can rightly afford us . Then next , are not all our Affections readily imployed upon things meerly incorporeal , and insensible , whenever they offer themselves or are offered thereto ? Do we not love and admire Truth , Justice , Mercy , &c. Do we not hate the contraries thereof , falshood , wrong and cruelty ? Every one will confess this . But now , how are things brought in this shape to the Affections ? Why , chiefly by an Imagination capable of divine impression ; an Imagination that may be wrought upon , otherwise than through Sense , and able to introduce apparitions to the other faculties of the Soul , without the least help or assistance by Sense , so as human Imagination is most certainly divine . 'T is no battery upon the Soul through Sense barely , no inculcating , or telling us by word or Writing , that Vertue is amiable , which properly make it so to us ; But first an Inquest ( our Imagination ) that presents , and next a Judge ( our Reason ) that allows and approves of it within us , as such . Indeed Imagination in Beast , lodged immediately over the doors of Sense , do's from thence work so strangely to our admiration ; so circumspectly , as I may say , direct their Affections and Will , as that it has obtained the allowance of some to supply the place of Reason in them . But there is none I suppose that ever admitted them , so far rational , or indeed so far imaginative , as to search after the ground of their Imagination , whether Sense barely , or somewhat more ; or once to imagine or think after what manner they thought . Now surely these thoughts arise in most of us , as of themselves , and if that proceed from any stroke through Sense barely , I have no Reason : and could I not fancy to my self there were existent that which eye never saw , nor ear ever heard , &c. I wanted human Imagination , and such an Imagination barely can never proceed from the Body . Well Imagination in us alone , revolved , is a thing that most certainly declares our Divinity and extraction , for it shews it self penetrable , otherwise than by Sense . Nay , it appears , being revolved , to be made to work and lead the Will and consequently some Affection in direct opposition to Sense . How were it else possible good men should be willing to die , and leave this World ? 'T is not Reason alone and by it self can model and frame a more pleasant state , 't is not all the bare telling us , there is such , will do it . How were it possible , as I have touched before , that an evil man should be so weary of his life here , as to let out his Soul with his own hands , or by any voluntary act ? which Beast never did ; 'T is not any stroke through Sense alone , can render his life more miserable to him than all others ; there is nothing but self-preservation , and self-existence offers it self through Sense . The Imagination alone is the cause , It is wrought upon divers and sundry ways , as Divine , not subject to strokes through fense only , but some way else , and from somewhat else than corporeal . We are assaultable divers ways , and in sundry faculties of our Soul ; and I deny not but supernatural power ( not tied to order ) may work its effect originally in Affection , or the Will ; but I do think , this facile , pliable , restless , and ever working faculty , the Imagination , is oftnest directly and particularly assaulted from insensible powers , and the work of our conversion , as well as destruction , not seldom begun there . The Imagination ever meets with somewhat Divine in its own work , admit there were no other faculty apparently in conjunction with it at first . It is commonly said , that that man is of very weak parts , or ordinary capacity , or in an evil condition , who cannot entertain himself with his own thoughts . Now if he do but that first ( and no man can but do it sometimes ) that is , think of his thoughts , he will have Affection and Reason attendant , and then he must needs see , and be inflamed therewith , that these thoughts of thought arose from somewhat more than Sense , no Sense could lead him back to think of thinking , or be the direct occasion thereof : and proceeding further to weigh and consider the manner of his thoughts , together with his sometimes strange Affections , he will by a kind of necessary consequence observe , that Imagination in man is not merely actuated through Sense , and that , by these two consequents . First , there will appear to him , there was no certain method or order in the motion of the several faculties of his Soul , but that sometimes the Affections seemed to move from the Imagination , sometimes the Imagination from the Affections . Next there will appear an independence and direct breach of his thoughts at peculiar Seasons , and that without any new stroak through Sense ; for though there be generally , as I have touched , a concatenation of mans thoughts ( as certainly there is always in Beast ) until that link be broken by a stroke through Sense , yet upon due examination , man will find it otherwise at some time in himself . I. That there is no direct approach from one human Soul unto another but through Sense , I confess and agree , and that he who would inform or rectify our Reason or Judgment , and bend and incline our Affections to , or from , that thing it already stands bent or inclined , must necessarily enter that way , that is by Sense , and thereby consequently first make some slight touch upon the Imagination . So as , the Soul seems generally to work from Sense ; first by the Imagination with the assent or allowance of Reason , and next the Will and Affections , and yet even in this manner of its work , there is so suddain a stroke upon all of them as it were together , that no man can directly affirm , priority or posteriority in the work of either of those faculties of the Soul , or that one is in time before or after other . But when we are sometimes alone , and the Soul works as it were of it self ( though indeed not of it self ) without any apparent stroke through Sense , it may be , nay appears upon a serious retrospect and consideration , otherwise . Do we not , or may we not observe , there has been sometimes a burning within us ? our Affections on the suddain kindled and inflamed in a kind of expectancy , we well know not how or of what ? and so as it were creating thoughts in us , divers from what we ever had , or perhaps otherwise would ever have been . Sometimes we find Reason suddainly enlightned , to the disallowance and correction of our present as well as past thoughts , Will , and Affections , whereby there is a strange mutation wrought in the Soul ; Sometimes we find such a thing as a Will wrestling and struggling in us , to change and alter our present thoughts and Affections , and they have been changed . But more often may we observe , a suddain irresistible thought arising in us ( without any help or assistance of Sense that we can perceive or observe , nay sometimes in a direct opposition to Sense as it were ) we know not , nor can find whence or how ; whereby our other faculties subjected as it were thereto , some work is wrought , tending in the conclusion to the glory of some all-powerful irresistible Will , as we conjecture by the consequence , and shall most certainly find in the end . Now if the course and manner of the Souls work be not always the same , but so various and seeming preposterous , so alterable , mutable or changeable in its work , and yet that alteration is not made by any stroke through bodily Organs , neither is there any apparent cause to be found , why the Affections should be inflamed , or Reason enlightned on the suddain in opposition to an evil or false Imagination , or an Imagination suddainly raised in opposition to delectancy through present Sense ; then is the Soul ( in every part ) a thing most certainly Divine , capable of insensible influence , and not extracted from the Body . For if it were of the Body , and so necessarily required , for its motion or agitation , a stroke through bodily Organs , the course of its motion would always be regular , and continue after one and the same manner : Man must see and feel , and hear , &c. and perfectly conceive by his Imagination through Sense before he be affected , and then I should be ready to grant , the Imagination to be the Principal faculty in mans Soul , and the other faculties to be raised and created thereby , and to work in obedience thereto , as I hold it does in Beast ; But so long as I find I have willed , I have affected , I have imagined , without the help , beyond the reach , and sometimes as it were in a direct opposition to Sense , I shall continue to believe my Soul is somewhat more than an extracted quintessence of the Body , and subject to the influence of some incorporeal power . Nay were not the Imagination , at least , subject to the influence and stroke of some supernatural , invisible , insensible power , II. There would necessarily be a certain concatenation of my thoughts , and a dependance upon each other , until they were interrupted and broke in sunder by some immediate stroke through Sense , which happens not at all times , as may be observed . I do here agree that there is generally , as I have touched , a concatenation of all mens thoughts , even at such time as they seem to ramble upon some prior inlets through Sense , without any introduction or help through present Sense ; But yet narrowly inspected we shall find and observe , the Imagination now and then to catch and lay hold on ( or rather to be caught with ) things , strangely different from , and independent of , what it last entertained ; and that a thought may succeed a thought , such , as has neither the least dependance with the former , nor yet can be found to proceed from the stroke of any Object through Sense , present , or prior , For instance , After a long sleep , wherein the Imagination has roved some few hours , and in those few hours has touched upon a thousand several things , and each several prior thing might be found the cause of introduction of the subsequent ( if the impression were so deep , or our memory so good in sleep , as to afford us any ground for asearch and observation and judgment thereon ) we no sooner awake ( whether through a vain fear or joy attendant upon a vain Imagination , or otherwise from a sufficient temporary refreshment of the Body , &c. ) but there is sometimes darted as it were into our Imagination ( we may say before our Reason is awake ) something as clean different from , independent of , and contrary to , all our past thoughts , as may be , or is possible ; perhaps very divine thoughts , such as were not in us at any time before , possess us for a while , and pass away again without due regard or examination ; perhaps good moral thoughts , of Justice , &c. clean different from what we had at any time before , arise in us ; and this in such dark and quiet silence of the night , as no Sense could help it to catch hold on , unless that of feeling ; by which these thoughts certainly could never arise . Nay we will put this waking case of the Imagination , if I were looking , and lusting , and withal contriving to satisfy my ( what some men may admit innocent ) Lust , that is , all my faculties were busied and imployed in the fulfilling thereof ; and no battery through Sense is made upon me , nay no recollection from any former stroke through Sense occurs to me ; If I shall on the suddain ( be startled through Imagination , and begin to think that which I never thought before my Will and Affectons still standing bent and inclined as they were before ) that the thing I am now about is evil , ( be it Reason , Conscience , or Grace , or whatsoever men are pleased to call it , that is the cause of such thought ) most certainly my Imagination is not the Subject of a bare stroke through Sense only , but somewhat more : For to think clean contrary , on the suddain , to what a man thought , without the help of Sense , nay perhaps against the present delectancy of Sense , shews more of a mere spiritual effect in the Soul , than bare independency of thought can do . And he who finds not , and acknowledges this sometimes strange stroke upon his Spirit , ( upon his Imagination at least if it go no further ) is wholly deprived of the custody of that seal or stamp of the Imagination , which we call Memory , or else is very stubborn . The Soul is doubtless a good subject to think on . If the very thoughts of it in general , raise not such a sight and such a belief in man , as shall make him endeavour to pursue that which is good and right in the sight of all men ; It will raise such a doubt , attended with some kind of fear , of its perpetuity , as shall somewhat obstruct his pursuit of that which is evil and naught in the sight of all men . But above all , the very thought of his thoughts in particular , how strangely they arise , how inconsistently they work , how insensibly they are imployed , shall amaze him for the present , and at length drive him to the invocation of some Spiritual Eternal Omnipotent being . Lord evermore keep this door of our Soul ! this common passage , that nothing enter thereby to the pollution or disfiguring this most admirable frame in Nature ; lodged in human Body for the present , but made to endure after the dissolution thereof , to thy Glory , whether by misery or happiness , and though parted from that Body for a time , never to vanish . Keep it shut , against all deadly and destructive assaults , from Satan and his Emissaries . Never let it be wrought upon to contradict Sense directly , and Reason too , though it sometime surmount both through thy gracious influence . When a man begins to think , how far his thoughts are out of his power , how little his own , or of himself ( and who is there that now and then thinks not after this manner ) and that Sense is not the only inlet to the Soul , but we are often led by the Spirit into temptation , as well as guided to that which is good ; It is sufficient to make a man besides himself I confess , and on the one hand , if he pursue that which is palpably evil in the sight of most men , to excuse his sloth with a kind of inability in himself to resist ; and on the other hand , if he find out , or light on that which is good , but in his own conceit and Imagination , to mount a little too much above himself , and conclude he is graciously inspired . This notion of an insensible Spirit working in man , and this insensible thinking , say some , proceeds from a scurvy black humor in the Blood only , called Melancholy . Well let it be so thought by some for the present ( for it cannot be made out ) so long as we retain our Reason to correct our thought in some measure , think not too highly , nor too dejectly of our selves , are not dismaid , nor altogether confounded in thought : And then in , that thing called , Reason , Let any man ( first waving his objection of Melancholy as much a chimaera of his making in some cases , as any God of mine ) shew me and convince me by any satisfactory argument , why my thoughts ( if but thoughts alone ) have been thus intent and busied on this subject ( the Soul of man , whence it is , how , and after what manner it works ) beyond many thousands of men , endued with more sprightly or lively Affection , of clearer and quicker Invention , of better and firmer Memory , of stronger and sounder Judgement , of every way greater abilities , attended with fitter opportunities , and greater leisure , less pestered and troubled , or sorrounded with wordly affairs , or indeed the pleasures of the World ; And this at such times as I have strived to cast away the thoughts thereof , and could willingly have pleased my self with sensible Objects , even offering themselves as it were to my Affections ; and I shall adhere to him and become his Convert . In the mean time I cannot believe the more than ordinary imployment of my thoughts on such subject proceeded from any peculiar humor in the Body , nor that any stroke upon the Imagination through Sense at any peculiar instant before caused it ; Nor yet do I believe or so much as once think it to have been the immediate gracious influence or inspiration of that Holy Spirit . I have always had so much strength of Reason left me , as to keep me from that inflammation of Opinion , and I pray God we may all so have , howsoever he is pleased to work in us : But this I think , and find , and know , that mans thoughts are not always of himself , and therefore I very well agree with the melancholy temper ( as it may be thought ) of those men , who have prescribed us the following form of invocation of the Almighty Spirit of the World , and that immediately before the hearing his Commands , that it would please him , Unto whom all hearts be open , all desires known , and from whom no secrets are hid , to cleanse the thoughts of our hearts ( where I yet hold , most of them are hatched or fostered , at least our considerate thoughts ) by the inspiration of his Holy Spirit , &c. But I do not agree with that man that shall now a days affirm , that his or any mans particular Thoughts are throughly cleansed at any time ; we cannot so judge by our Reason , while we consider the vanity and folly of our Thoughts at most seasons , and I am sure we have nothing else , properly , to judge by . Some will tell me , my Reason is carnal , and cannot judge of Spiritual things ; I say Reason of it self is not carnal , it is of Divine extraction ( I think I have made it so appear ) it is an heavenly gift already bestowed on us , and by which chiefly , we must try the Spirits wherher they are of God or no ; I , and that too , through Sense most commonly , for he who tryes and judges otherwise , does it from Imagination barely . Some will tell us of their faith , their zeal , or love of God ; If it be pure , and real , I will readily admit it to proceed from that gracious Spirit : But how can I , or they themselves , well judge it to be , otherwise than by Reason , from sensible and visible effects ? That may deceive us indeed , but that is the best and safest Judge we have in us at any time . I know not how to appeal to mens Spirits , in that notion some accept the word , viz. an immediate light or voice from Heaven that dictates ; but I appeal to the chiefest , safest , and best distinguishing faculty of their Spirit , their Reason ; Whether in the case aforesaid , ( relating to Gods express commands , as well as those private ones written in our hearts ) If the thought of our Hearts were cleansed by the immediate inspiration of his Holy Spirit , we should then look upon obedience towards our Superiors and Governours , Chastity and Temperance towards our selves , Truth and Justice , nay Love and Charity towards all men , as absolutely necessary and consequent , as Zeal , heat against Idolatry and Profaneness , or our observation of days . We cannot rationally think , though that Spirit be not limited or confined , that the good effect it has upon man , will not be as visible , in one equally known duty as another ; Or that we can be truly zealous ( though Imagination may sometimes render us so to our selves ) but we must be truly charitable . I cannot yet think we ought to be so born again , as afterwards to cast away our Reason , or so much to neglect it as not duly to consult it ( a thing through which , chiefly , we are born again if we are born again ) but follow our Imagination only . I do not think Reason was a thing given us , directly to resist or oppose , and wholly reject every stroke , that first wounds or possesses the Imagination , or Affections , if it came not directly or apparently through Sense , and presently conclude it the sole Embryo of the Imagination ; No , Reason , the best and strongest , does many times give place for a trembling yet fast hold on Mercy from Eternal decrees . But yet I think , that in the most evident cases of an immediate work , of some other Spirit than our own , in and over our own , we may , nay we ought to retain , and make use of our Reason , by considering , weighing and trying all sensible consequents , that may happen , whether good or evil , and curb the Imagination and Affections , for entertaining them in other colours , than what upon due advice , that only or chiefly puts upon them . The worst enemy of mankind needs no greater advantage over mens Souls , than to have them follow , or be given up to follow their own Inventions , or Imaginations , without any dispute or struggling of present Reason within them , to behold the deception and fallacy , that may be therein . He shall never want , besides ordinary Sinners , Enthusiasts , Dreamers , Visionists , Prophets , &c. and , with the help of some base Affection , Statists , and modellers of Governments , enough to set the whole World in a flame and uproar . ( And that they do not , as the World now seems to go , is God's wonderful providence over it . ) If a man once come to lose the use of that rein , or let it go , or rather cast it away by the strength of some Affection ( that is , devise and pursue , that which he would not , others should devise and pursue , were his case theirs and that in justice too ) I doubt even his Prayers to God , to direct the course of his thoughts , or his present thinking only , that that which he thinks is right , will little avail him in the end . For such particular persons , as pretend and positively affirm , to see visions , and hear voices , and declare them , as sen● of God ; I wonder there is any man of the least Reason , that gives any credit to them , or hearkens to or regards them , further than with pity and commiseration ; when he observes the Imagination to be so far exalted , as to be Master over , and command Sense , as well as Reason ; and to raise a fictitious Sense , or conceive it self raised through Sense , when indeed there is no such thing . And yet we see such accepted for men in their wits , as we say , and allowed of by some Statists , who would be angry perhaps we should tell them they wanted Reason , although we may truly tell them , without just cause of offence , they do not lay aside all passion to exercise it . If there were two , never so credible witnesses , who should testify upon Oath , a call , or voice of this Nature to a third person , and own as much as is recorded of those who journeyed with (a) St. Paul to Damascus , I profess I should very hardly give credit to any such thing now adays . For being already sufficiently satisfied and convinced , even in Reason , that the Reason and necessity of supernatural Oracles , Revelations , and Miracles ( since God spake to us by his Son , in those last days (b( and the Christian Religion was fully established ) is at an end and ceased , I shall rather believe there were some imposture in the case , or the Imagination of those two laboured under the same fallacy with the third , by infection from it , and by a kind of Sympathy ( to which way of fallacy some of the learned have subjected this faculty of the Soul ) and that neither of them , in reality , heard ought . 'T is Imagination only or chiefly , which renders men thus bold and familiar with God , which makes them so positive and dictating to man. Reason is not so towring , it is ever attended with humility and fear ; It is weak in us , God knows , and it is his Wisdom and Will , it should be so ; yet a faith from thence , though weaker and trembling , is usually more lasting , than from that predominant faculty in man , Imagination . 'T is Imagination that makes us believe well and highly of our selves , and meanly of those , whom it might seem in Reason , God has placed over us , dictating and prescribing forms of Government , with a nolumus hunc , or hunc , regnare : But in this very case , Affection may rather seem to corrupt Imagination , than Imagination to debauch Affection . I did once mean to discourse to you of the general deception of mankind herein , but I know you see and espy it , and God alone is able to prevent it , which I trust he will do in some measure , and therefore lest I seem to some to be of any party , I forbear ; and to all such as at present hearken to our argumentative ( as if they had Reason on their side ) Imaginatists , I have only this to say : If they have left them but half an Eye ( a Phrase sometimes used for an ordinary Reason ) and will but make use of it , if they then do not find out , and espy , some self-Affection aiding and assisting most of our Contrivers Imagination in their Plat-forms and Expedients , rather than Reason , Let them then swallow down with them this as a good rational maxime , That evil may be done , that good may come thereon . I have ever in my judgment looked on evil Affection , and strong blind Imagination , always so actually in conjunction together , above other faculties , to our confusion ; and so pernicious to our present and future happiness , as nothing more : I know not which to give the precedency to , nor indeed well how to distinguish them in some cases . Pride , in general , the Mother of all evil passion , is defined ( and rightly defined ) to be , nothing else but a good opinion , or high conceit of a Man's self ; Spiritual Pride is somewhat more , it is a bold presumptuous arrest of the Deity , making him our Inmate to cover and colour our Pride ; and where that once is , and takes possession , 't is in vain to knock at the door of Reason . If I should admit Reason it self to be wholly out of our power , and that we were specially directed in our very judgment , I can yet say truly with David (a) , Them that be meek shall he guide in judgment ; and if you who are God's Ministers over us could through his blessing once change or metamorphose that passion in us , Pride , into its contrary , lowliness of mind , then should we all see the vanity , madness and folly , of most of our past inventions , then should we be all of one mind , then should nothing be done by us (b) through strife or vain-glory ; then would men obey , and withal (b) work out their own salvation with fear and trembling , rather than , through an exalted Imagination , believe , God worketh that in them which may be from the insinuation of Satan ; wherein , that you may prevail in some measure , God ( to whom be all Glory ) crown your labours . Amen . EPIST. VI. Wherein the Author treats of the various impress of the Divine Power , upon each particular created substance , more especially upon the Souls of Men : And further shews , how proue we are to mistake about the case and temper of others and our own , and that they generally are not , what they seem : And thence proceeds to discourse of Friendship , and of Love. MY good and kind Friend ( for so I am bold to salute you in this Epistle , wherein I mean to say somewhat of that human , yet sacred tye , Friendship ) Let a man behold any thing he will or can , and search for the original cause of its so being , and 't is somewhat a wonder to me , he should prove so stupid and senseless , not to behold it ; or at least not to afford it some proper attribute , and allow it so much as the title of incomprehensibly Wise , or the like ; since that (a) that his name is near , his wondrous works declare . Some such different or distinguishable form there is in every visible Body whatsoever upon the face of the whole earth , narrowly inspected or observed as , that ( howsoever we generally stile all things the work of Nature ) our Intellect , by and through our Sense , is able to espy some Image of an infinite wise Essence , ruling in , and through that thing we call Nature ; for she of her self as a blind Goddess , like Fortune , could never imprint so various a stamp upon every individual , unless directed by such a first power , as is eternally one and the same , and yet able to give various forms unto every created , or extracted substance ; but would produce , though not the same , yet often some indistinguishable , or unperceivable like . I do not think it will be denied me by any rational man , that amongst all the faces of men ( not the worst index of a Soul ) which have been or now remain upon the face of the Earth , there never were two Visages ( as we say ) so like , but that they might be easily known or distinguished from each other , or the one from the other ; And if I should of my self further alledge , that there never was one single grain of Corn , nay so much as one single medal , of the same metal with others , and receiving its impress from one and the same stamp or mold , but there might be found upon the same , by diligent and curious inspection or observation , some different form or mark sufficient to distinguish it from any other , which could be produced of the same kind or species , I should say no more than is true , being confident that no man is able to produce two such Bodies together ( of any magnitude ) wherein I , or some other , may not be able to shew him an apparent diversity . I would fain know how it otherwise comes to pass , that the Bee knows any one of a separate Hive , or the Ant it s own Eggs ( though I find not that quick inspect in other Creatures ) as may be observed in the stirring of their several heaps ; But my meaning here is not to trouble your more serious thoughts about Flies , but to let you know mine , in reference to the Souls of men chiefly , with some grounds and reason thereof . They have been these ; That amongst all the works of Nature , or more properly the God of Nature , no such great and various dissimilitude is to be found , as in that chief and principal work of his , the Souls of men ; whether of themselves , or arising from the subject wherein they work , shall not in this place be my chief enquiry . But since we daily find , and observe , or may so at least , a Soul of a great magnitude inclosed in a narrow Body or Prison ; and a very narrow small contracted Soul , in a large one ; A vigorous and active Soul , in a weak Body ; A feeble , in a strong and well built one ; A bright and beautiful , in a cloudy and deformed one ; A black and deformed , in a clear and beautiful one ; nay any in any ; we have no Reason to conjecture that it receives any chief or sole power of its operation from thence , much less its strange vicissitudes and changes ; since Seasons may be observed , when though through the Organs of Sense , all the most pleasant worldly objects are let into the Soul , it will be dismal and sad , and sometime notwithstanding all the gastly Spectacles which can be presented to her , she will be pleasant and joyful ; and all this as well at such times , as the Body is strong and vigorous , as when it is weak and feeble ; as well sickly as healthful , and as well healthful as sickly : And that the Body should cause a visible mutation in the Soul , when there is none discernible in it self , by the very Soul that inhabits it , will hardly obtain a rational assent , but that they are as they are , by original Creation , or some external actuation . We vary from one another in relation to our Soul 's acting , far beyond what any Creature does from others of the same species with it self ; Some similitude or likeness of the Souls motion is to be found in them , but none , or very little , amongst us . And this various and different kind of operation in us , as to Intellect and Affection both , shews an original dissimilitude ( for being as much alike one another in Body , as any Creature of one species , we should act as much alike if the Soul had its being from the Body ) rather than any accidental or casual one , happening from some formation of the flesh . Do we not observe all Brute Creatures of one and the same Species , though in several Climates , to use the same way of policy in point of their preservation ? Do they not build their Nests alike ? and do they not express their Intellect alike ; whether by obedience or disobedience to us , whether by their crouching , fawning , or resistance ? Are they not alike cunning ? But are there two men to be found in the World , think you , who , left to themselves , without instruction , or without a Precedent or Plat-form before them , would do as they do in their kind ? Surely besides the various form of each , one would prove a Lucullus , and another a Diogenes ; one would think no dwelling too spatious and beautiful for him , and the other would think a mean and plain one were most useful , and best became him . We differ in the manner of expressing our Intellect legibly , equally as in our Intellect ; Could we behold the formation of the Issues of several mens brains , upon any subject matter , we should find one mans begun at the head , anothers at the foot , a third at the middle , and none alike , but every mans variously ; One would bring forth his Brat with all its lineaments and features at the first , and yet perhaps a weak one ; another his , very deformed ( with much labour and pains licked into form , according to that erroneous Tenet of the Bear ) and yet perhaps a strong one : And were licking , or rather correction and amendment of the most perfect and exact piece , committed to divers men successively , we should find in some space , it would prove like Theseus his Ship , renewed by planks , it might retain the first name , but would not have one jot of the old materials remaining . We scarce comment or expound alike in any degree or measure : that agreement of the Seventy or seventy two Interpreters is related as a wonder , and were I assured of the truth of the relation , I should so esteem it , nay one of the greatest wonders the World ever afforded in story . In this great and chief work of the Creation , the Soul of man ( especially wrought and effected for the setting forth the Glory of the Creator ) wherein there are diversities of gifts , and diversities of administrations , and diversities of operations , and one God who worketh all in all ; It is no wonder , that we are altogether ignorant , either in our selves or others , of the power and manner of its operation ; but are inforced to leave that to the Creator , and are only able to behold and see the great variety and strange dissimilitude of human Souls ( beyond those Spirits of other Creatures ) how unlike every one is to another , and sometimes to it self , for want of a gracious influence , and thereby behold that one single and simple essence , darting out its various rayes upon all the World , and our selves chiefly . It is we alone , that may be most like that essence , who are most unlike one another , by his drawing us to himself , and as it were renewing this wonderful Image of his , perhaps variously defaced , but happily mutable . Did ever man yet behold two Souls , naturally , as we say in common acceptation , alike ? There is one who venturing upon comparisons in the case , amongst others , brings in Demosthenes and Cicero together , and tells us in his entrance upon their lives , how fortune might seem to have framed them out of one mold , and Nature fashioned their qualities alike ; and yet in the Conclusion , he tells us , that as their Phrase differed , and the one was grave and harsh , the other jesting and pleasant ; so one of them was sharp , perverse , froward , and sowre of Nature , the other complaisant ; the one modest and bashful , the other full of ostentation , and extremely ambitious of Glory , or vain-glorious ; the one excessively Covetous , even to corruption , and the selling of his eloquence ; the other not so , but liberal and just . And surely had he been throughly acquainted with their several dispositions , he might have found divers other contrary qualities in them , and perhaps not two alike in any degree , and those mutable too ; and their tempers so to vary , that he might have seen his pleasant man sometimes froward , and his froward sometimes pleasant , and not been able to give a reason thereof . I do agree that a curious Painter is able by his Art , to give such a true representation of any face , that we shall know it to be meant of such an one , notwithstanding all the disguise that can be put upon it , either by frown , or smile , which yet is the Soul's work ; nay age shall not so wear out the lines of it , but that to a curious eye , upon comparison , it may be known : But truly to delineate or depaint any Soul by ones pen , requires a far greater cunning , than its window ( the face ) by a pencil ; there will be found no Apelles for that : that Art indeed a man might wish for , as the (a) Poet did ; and to know men before we deal with them , might prove , some would think , an happy thing ; But it is far safer to trust to a Divine Power , in the present moulding of them , than to think we our selves shall ever know , of what frame and fashion they are , or to what height we may screw them . It is that alone , which is both rough and smooth , sweet and sowre , and yet the same , as the (b) Poet pictures his companion ; and the fiction of Proteus , no doubt , had its rise from some other power over his Soul , not from any power he had over his own Body . Surely were there any Soul to be found , that might appropriate to it self Queen Elizabeth's Motto , of semper eadem , I should adjudge it to be somewhat more than human , and then believe a man might easily know himself , but that is no such easie matter ; if it were , every one would observe it of himself , and we need not maintain ( as an Heathen says ) and avow , that that saying , or command , came down from Heaven . I know a Gentleman , who was wont to say of himself , that he merited not any praise for his being a just and honest man , for that he had a plentiful estate left him , which he enjoyed in peace ; Had I been poor , says he , I know not what I should have been to become rich ; I fear I should have been a knave ; which was a true saying in the main , whether the good man feared it or not . The knowledge of a mans self is more heavenly than the command , and if ever man had such a gift as that , I am sure he must receive it from Heaven . There is certainly such a saying came down from Heaven , as , Ye know not of what Spirit ye are : are though that speech , as you seem to intimate in one place , may receive some limitation or qualification , and it may be manifest to any man , upon search for the time past , from whence his Soul had its motion , and in what state and condition he at present stands ; yet surely no further than the very present ; for if any man could foresee his future thoughts , or the motion of his Affections , his consequent intentions and actions , &c. he must necessarily know more than himself , and dive into the secrets of the Almighty , after what manner he has preordained all things to work for his Glory . Every particular Soul is so unlike every other , and ( not subject to any course of Nature ) sometimes so unlike it self , that it is not to be known by any but its Maker ; neither is any man able to declare , or rightly conjecture his future manners . And this is from the goodness of God , that we might find just cause to ascribe all goodness ( if any such thing be found in us ) to him ; Rely on him , trust in him solely , and thither fly for relief in all our wants , and for a cure in all our infirmities , and not to ascribe any thing to our selves , or any other Creature . There are some perhaps who seem to think the Souls of men more similar in their original Creation , or emanation , than in truth they are ; And that of themselves they would be more quiet , and bend or incline more one and the same way ( perhaps like those of Beasts ) were it not for some several Genius , or instructor , that every human Soul had for its concomitant , whereby it is sometimes directed , bended , or inclined . Indeed I do think there is such a thing as a Genius in every man , that is , some distinct or different character on every Soul , in the manner and way of expressing and delivering it self out to others , such as thereby a wise man , when he comes to be familiarly acquainted with it , will be able in some measure to distinguish it from any other , as well as the face by any grace or feature , and so a Soul may be outwardly distinguished , though not inwardly known ; And the Soul has most properly this attribute bestowed on it , or conjoyned to it , when by some unusual sharp edge or smart stroke , it enters with a kind of life into others , nay gives life to Paper it self ( as he who had a very quick and piercing Genius , seems to (a) express it ) and not for being led it knows not whither ; for if by Genius men ( who talk of it ) mean any informing , helping or assisting Spirit , diverse in creation from our own , and such as Socrates is said to have had ( whether by name Genius or Daemon ) I understand it not , nor can find in Reason , any manner of way , how a man should become so well acquainted with any such Familiar . I deny not , from Scripture , but that we may have tutelary Angels or Guardians ; And I believe ( besides vulgar sluggish ones , which seldom gratify the innate appetite in themselves ) there are confident daring Spirits enough , which for secret purposes , best known to God , find not always resistance ( though sometimes restraints like that of Mark Anthony's in Caesars presence ) and from thence men frame and fansie within themselves , some brave discerning Spirit or Genius more than in truth they ever were indowed withal : But if every Soul has necessarily this kind of Attendant , to advise with , and to inform him , what were best to be undertaken or let alone ; whereon to place his Affections in this World , or not to place them , and the like ; My Genius has proved a very ignorant one , or else deceitful and treacherous to me : for this I can say , whenever I have been confident to obtain , or trusted in my own strength or wisdom , I have ever had the worst success ; when I have feared or suspected the worst event , things have succeeded better ; When I have placed my Affections too strongly on any thing , it has never prospered so well , as those I less regarded ; which is ground sufficient for me to believe , not a Genius or familiar Spirit , but , a God on whom I might cast all my care , and who careth for us . And surely the Soul of every other man , notwithstanding any liberty of Will it may now and then seem to it self to have , upon diligent inspection , and view of its own strange , and sometimes weak , and ignorant manner of operation , and yet better than it self , or its Genius could contrive , may soonest terminate , and rest in the opinion of one original Spring of all motion , that , sum , & non mutor , without introducing any strange Spectrum , Genius or Familiar ; or yet delivering it self up to the dominion of Necessity or Fortune . These strange opinions we have , in relation to our Souls , and the impossibility to discern our selves throughly , much less others , subjects us to false opinions of our selves , and false conjectures , at least , of others . For as to the discerning part of anothers Soul , the Intellect , doubtless we commit sometimes great mistakes . There are , and have been certainly many Souls , who though , for want of some outward ornament , or some casual advancement or improvement ( by which we are only capable to apprehend them , or conceive ought in relation to their Intellect ) they have not been able to express themselves plainly and evidently to the capacity of others ; yet have had a very clear inspect into the truth and reality of things ; And we are not rationally to think , because we find them not in story , that therefore there were no wise men before Apollo , as well as valiant men before Agamemnon , and so are , and will be for the future , unknown and unheard of to us . Nor should we look upon our selves , who dare to set forth our folly and weakness , rather than ought else , legibly to the World , to be the only men of parts . God knows how far the best and wisest go astray from the truth , and it might be easily evident to humanity , if men would take the pains to weigh things , how much light coyn has passed for currant . Men there are , who have words at will or command , and know how to place them in excellent order ; but if they were to pass Solomon's test , and should be duly weighed in the ballance , we should find them to be but words , and carry nothing of weight or solid matter in them . As to the censure of the affectionary , or imbracing part of mans Soul , doubtless we commit as many , and as great Errors and mistakes . That unsearchable thing ( as (a) Solomon terms it in a King , and doubtless is so , in others ) the Heart , is not certainly known by any outward motion , neither the gesture , nor the lips will at any time fully discover it to a spectator , or auditor ; and there is little trust to be given to what a man receives in at second hand ; It is so ordinarily mistaken in man , that truly he who would judge aright , had need I think vary from the general censure of the World. If a man be but a little facile , he is presently esteemed for good , and yet perhaps the Italian Proverb may be verified of him , That he is so good , as that he is good for nothing . There is a great mistake of that which we call good Nature ; I for my part think , that if a man be so soft and pliable , as to take an equal impression from all men ( that is indeed none ) he has little of real goodness in him . He who will never be angry , will ( in a strict Sense ) never be pleased ; and he who never thinks evil of any man , will never think well of any man , nor becomes ones special Friend , upon the ground of a vertuous and good life ; and though Charity prompt us to think the best of such a man , yet Reason informs us ( and without breach of charity we may think ) nothing really good , that is insipid ; and that if a man have lost his savour , and taste all things alike , there is little of vertue in him , whatsoever there may be of goodness . Goodness , if there be any such thing in man , must since our Fall ( how ere we were created ) be looked on as a Grace , not a natural habit , and he is only good , who intentionally , in respect to God , is so ; not he , who is , as it were , so habitually , or casually , and unawares to himself , as we say . I am sure it is no uncharitable part in man , but rather the contrary , to think , that some persons , whom we seem to behold surly , cross and peevish in their words , and actions too sometimes , have good intentions and meaning in the general : And though in propriety of Speech , a man cannot be said to act against his Will , but the Will ever accompanies both words and actions ; yet there may be something besides of a latent Will in the Soul , or wish of good to the party injured , even at the very time of the injury . Indeed it is said , he who is of a currish churlish Nature , should sacrifice to the Graces ; but we might pass him by , and pardon him without Sacrifice , and ascribe that to the Bodies temperature in that particular case , which we are but prone and apt enough to do , in many other cases . There is a kind of condiment , or sharp acrimonious humour in the blood ( not that the Soul is made or compounded of any such ) which the Spirit meeting with in its operation or motion , raises outwardly a kind of mire or dirt , and yet may be clean it self . I have seldom met with injustice , oppression cruelty or rapine in a snarling habit , though I have often seen them all in a fawning one , and that Scripture verified , there are things smoother than oyl , yet are they drawn Swords . There are rugged , obscure and dark passages in Palaces , which lead to the fairest rooms ; and there are soul Sepulchers , outwardly painted , and constant bright and pleasant shining Tapers , set burning before them : And we often therefore judge amiss , when we judge of the mind by such indications . It is a blessed happiness , when a quick working Soul , can at all times flie abroad into the World , and search every thing to the quick , as we say , without offence , and without venom ; but it is very rare , that that salt , or gall , which has been allowed ever by the learned to quicken the Invention , should not sometimes exceed due measure , and be mistaken for ill nature in the Affections . Affection , of it self , is not evil by nature , it is blinded since the Fall , and strangely led ; and truly whether it be good or evil , upright or crooked in the main intention and consequent , is impossible for us certainly to know . It is esteemed now adays , and perhaps ever was , the principal part of a Wise man , to become acquainted and versed with the several humours and tempers of several men , and throughly to study and know a man : But as it is an insidious study , I think , unless in case of your profession only , with a purpose barely to reclaim the Soul , and make it better ; So it is a very fallacious one , and in that respect may doubtless be very well linked with that of judicial Astrology , and many men have but deceived themselves , while they thought to know others . Surely he who practises upon any Individual , beside himself , and pryes narrowly into others , is not like to find any path , that will lead him towards Happiness ; This he will be sure to find in every Soul , a self-love , inclosed about with Briars and Thorns , and it being in no man's power , to eradicate or grub up those Briars and Thorns , growing in every man by Nature , as we say ( unless in himself , if so be that ) he may chance to be scratched , and torn thereby , while he thinks to bring that love to his own Lure . He who is so curious to inquire into mens Natures , and Dispositions , and thinks he has found out every root and string of their Affection , and judges good perhaps , to indeavour some mutual and interchangeable transplantation of Affection ( that thing I mean to speak of friendship ) for the melioration thereof ; had need be very wary and circumspect in his choice , and rely upon a Divine watering , and pruning too , as well as his own planting ; or else perhaps , though it grow , and thrive with him , it may bear him little or no good Fruit. The variety and diversity of human Souls with their several seeming inclinations , and suddain alterations ; and that innate , unsatiate love in man ( receiving its inflammation sometimes otherwise than by Sense ) from whence , every one labours and travails to secure and advance it self , by some means or other ; and especially the difficulty of discerning the motion of the Spirit in a mans self , much more in another , is the cause in my opinion , why there is so little of true , and real Friendship amongst us in the World , and that there have been in all Ages , so small a number of faithful Friends reckoned up , and that our love is changeable , mutable , and unconstant : When as we may daily espy in other Creatures of different Species , even a Lyon and a Whelp bred up together , a constant and continued love to each other , during their lives , I may say , without design , or without dissimulation . Of Friendship I have read , or been taught somewhat , when I was a Boy ; which as I long since utterly forgot , so I mean not now to have recourse thither again , or to any other Author that treats thereof ; but having already adventured to meddle with the Soul , I am minded to say somewhat of that league or union of Souls , Friendship , to you my Friend ; and to give you my natural thoughts of it only , according to my plain rustick way , and manner of delivery . Friendship , I take to be an union , or knitting together of two Souls ( as is expressed of Ionathan and David ) in amity , so as the one loves the other as it self ; Or more particularly , An human , yet sacred tye , made and contracted between two Souls , in the mutual and reciprocal aspect , of some similitude and likeness in each other ; Each shining in some degree , after the similitude and likeness of its Maker . So that to the contracting thereof , it is necessary the party who loves as a Friend , do behold in the other some Image or shadow at least , and Goodness , Truth , Justice , Mercy , Love ( especially ) and the like ; without this view or supposed view , there can arise no such Love as is called Friendship . Or if you please , we will in short define it thus ; Whereas Charity is a general love to all men , for God's sake ; So , Friendship , is a love to some particular person , for the persons sake , yet ever having a respect to God. Friendship being a kind of alliance of two Souls , resembles somewhat an alliance by blood , or a consanguinity , as we call it ; He who would make out that to any man , must necessarily resort to some one fountain , head , or Ancestour ; and from thence trace , and bring down the blood to himself and the other party , without any corruption or attainter intervening . And our Soul being a distinct gift , and a distinct creation or breathing which we receive not from our Parents ; it is necessary in Friendship , that as two Souls concenter in belief of one head , and fountain of their being ; So there be no visible corruption thereof , but that each participate somewhat of the Image of its Maker , and leave not quite off , to be Loving , Just , Merciful , &c. at least be not stigmatized with any Character of Uncharitableness , Injustice , Cruelty , or the like ; whereby that Image seems defaced ; and therefore no Atheist can be a friend to any man , nor any other man so to him : For if there be such an human Creature in the World , who verily believes there is no God , he must consequently believe , there is no such thing , as Justice , or Mercy , or no need thereof towards our particular quiet or well-being ; and such man's kindness , whatsoever he pretend , is no other than a mere self-love and respecting himself barely , and not Friendship ; neither can any one love that man , who rejects or disowns the Wisdom of his Maker , and attributes all to , what we call , Nature , or Chance . Besides this ; If there be any men , who own a God , and yet live as without God in the World , though they readily perform all offices of kindness faithfully to each other , that I hold not to be Friendship but call it rather a Satanical League , than Friendship , ( such as St. Iames terms (a) enmity with God ) For a league of Friendship , ever respects God ; because , unless in respect to our selves , there can be no other original cause to love one another , but God alone , who indowed us with a love extrinsick , as I may say , and such as is not natural , or arising from the flesh . The Soul of man , in the Body , is prone to cleave to Earthly things , and many Leagues it makes , and Alliances it doth contract . Some upon considerations merely accidental and transient , and which fail with those considerations ; such is that with respects the bounty of another , as Solomon saith (a) Every man is a Friend to him that giveth gifts , or as the wise Son of Syrach (b) Liberality pleaseth all men , and so gains applause , respect , and Friendship ( improperly taken : ) but the Friendship thereby obtained , proves but like the Winter Brooks that Iob speaks of (c) that what time they wax warm they vanish , when it is hot they are consumed out of their place . The paths of their way are turned aside ; they go to nothing , and perish : And when we stand in most need of their help , will most surely deny it . Sometimes again , love proceeds from external relations , as that which a man bears to his own natural Product , which although it be usually real , and lasting , and is allowable , good , and lawful ; yet is not praise-worthy and commendable ; the like being to be found in Beasts , and would be as great and lasting in them , had they equall knowledge of their own with us ; nor can be called Friendship , since it seldom and of it self begets a Love mutual and reciprocal , and cannot indeed be termed other than love of our selves . That which doth come nearest to it is the love in Marriage , which being mutual and reciprocal when contracted upon fitting terms , the Man and Wife thereby are , as our great Lawyer thinks according to Scripture he has rightly defined that mystical knot , Two Souls in one Body : And when it respects Vertue chiefly , they may be said to be one Soul in two Bodies . When two Souls can place a repose in each other , without distrust , or diffidence , when they dare trust each other as Gods , though men , that I call Friendship , which can never be without some ( imaginary at least ) sight of Truth , Justice , Love , &c. the one in the other . To such a love I will afford , and affix the Attribute of good . And doubtless such a mutual Love affords the greatest pleasure of any thing our Souls are able to frame to themselves here , and cometh nearest in delight to that pure love of God , even for himself , which of his mere love and goodness , now and then , as the earnest of everlasting love and joy , he bestows on us for his Sons sake , and is chiefly effected through faith . This being premised ; that every love which is praise-worthy , and which is able of it self to create an alternate true Love , necessarily respects a Deity : Let us behold , if you please , how far it ought to respect humanity too , and with whom we may contract a Friendship . By the very profession of Atheism , notwithstanding any seeming kindness , all obligation of mutual rational amity , is become null and void , for the cause aforesaid . I may have charity for such a man , and relieve him in his want , but charity differs much from friendship , and is somewhat of an higher Orb ; for charity respects God only , or chiefly , though rationally , and we thereby pay a duty barely to him , in his Image , which we behold with our Reason as his , however , or which way soever defaced . But this other love respecting man , as well as God , and man chiefly , and God secondarily , as I may say , cannot arise without some apprehension of human recompence , or expectation of a reciprocal kindness ; and that cannot be from an Atheist ; for how can I think that mans Soul will ever be knit to mine in amity , who denies the very cause of its own existence , and attributes that to chance , which I do to Wisdom and Love. Human love , stirred through opinion , with Reasons allowance , necessarily requires an agreement in opinion about the Author of our being ; For where we vary in opinion about the manner of our Creation , or Extraction , there is no ground for rational Love as fellow Creatures , or fellow Members . But whether this kind of Love , called Friendship , requires any further consent in opinion , than that there is one God , eternally wise , Maker and Creator of all things in Heaven and Earth , and a just rewarder of Virtue , and punisher of Vice and the like , let us , if you please , inquire a little further . Why truly I can see no just Reason , why we may not contract Friendship with a Turk , ( as well as Christian States and Princes make Leagues with them ) or having contracted Friendship with a Christian , why I should dissolve that knot of amity , imagine he turn Mahometan ; ( which I cannot so much as imagine at present , if he ever were a true Christian ) provided I behold and continue to behold in such person , according to the best judicature of my Reason , the worship of a God , and an unfeigned indeavour to be led by the clear light of truth , and a continued resolution , not to forsake those known , and approved ( by all men ) paths , of Justice , Judgment , Mercy and the like , which tend towards her . Friendship being a voluntary union of Affections , between man and man , and so of human product ; It is not requisite , it should have the approbation and acceptance of Faith , but it is sufficient , it have the allowance of Reason , which is the proper Judge of all human actions : It is an human League or tye ( a duty if you please ) of loving one another as men , and that , not as men out of the Body ( though it be a conjunction of Souls ) but in the Body ; and therefore if we think and adjudge , the Will and the Affections in man , good in the main , that is , constantly bent and inclined , towards some good , we are not to reject such an one , in point of Friendship , because he believes not just as we do , or because we think he wants those graces ( things out of an human rational prospect ) which we suppose we have : We should friendly indeavour to inform his Reason , and heartily pray for the further enlightning of his Spirit ; and so long as we behold faith in his practice , whatever he want in the theory , begin to love him , and continue to love him . If mercy and truth forsake not a man , I know no Reason , why he should not find favour in the sight of man , as well as God , according to (a) Solomon ; or why we should relinquish virtue in the Race ( which doubtless is not in vain ) whatsoever it meet with at the Goal . Our different opinions in point of Religion ( though they ought not ) prove often , I confess , a great obstruction to Friendship ; but yet there is a greater , which puts a stop to it , through the whole race of mankind , of what temper soever , or what opinion soever ; And that is ( besides the strange diversity of human Souls in point of opinion , the difficulty of discerning anothers opinion , and mans mutability too therein ) the difficulty of discerning the very right bent , or inclination of a mans Affections , or distinguishing that which is real , from counterfeit ware , by reason of that false vail which every human Soul ( the simplest and weakest ) has ready at hand , and is able to put on , and wear , by looks , and gesture , as well as speech , and that is , Hypocrisie , and Dissimulation ; which no other Creature but man , how sage soever , did , or could ever yet , put on : Charity sometimes overlooks this natural habit in man , but Friendship , a thing of human product , and expecting a return , which charity does not , trades abroad very seldom , and sparingly upon this account of counterfeit wares , and men are loth to venture , for fear of false returns . Of Dissimulation I mean to say somewhat in another place , how little it ever advantaged any man ; and therefore let it suffice here , only to say of it , that it is the very bane of Friendship ; and whensoever 't is beheld as an habit , in any man , that man must not expect Love and Friendship from another . That Love is the Loadstone of Love is a trite , and true saying ; and therefore he who would attract it in this case , had need carefully observe the Apostles rule , and , (b) let his Love be without dissimulation . It cannot be with it , I am sure , acceptable or pleasant , but nauseous and loathsome ; Dissimulation seen in any man , being a thing , that gives an ill aspect , and an ill relish and savour , to that , and other the best indowments in a Soul. It was the variety of human tempers , and the difficulty of knowing them , that I principally respected in the writing of this Epistle ; Friendship , and the want thereof , came in accidentally to my thoughts . Well , perfect and complete Friendship , between any two , is , as the Heathens feigned their antient God , begotten of time ; notwithstanding this , it must have a beginning , and comes to pass many times on the suddain , in an instant , as soon as a man (b) makes an end of speaking ( as we find that of Ionathan to David ) if we perceive , or at least think there be integrity of heart in the Speech . Yet in this league of Friendship ( sometimes too suddainly made and concluded ) we ought to take some care , that it be such , as may be lasting ; and that since , as one says , All old Friends were once new , we make such a choice of a new one , as that he may prove an old one ; and this requires circumspection and prudence in the doing . The mutual view of Truth in two men , as it is a most delectable prospect to each other , and may be termed an happy interview between two Souls ; so it is , in my opinion , the most likely thing to engender between them , a real and lasting Friendship . I do not mean here , by the sight of Truth , Truth in the theory ; that thing of which we have sometimes a glimmering light only , and no more , and for which we proverbially reject Plato and Socrates's Friendship , to admit her in our company , and yet know not when we have her ; but naked Truth , practick Truth , Fidelity ( if you please so to call it ) or plain and upright dealing , when a man upon no occasion will lie to deceive his Nieghbour , nor be drawn or inticed to commit a falshood , for the gain of the whole World ; and besides , upon just occasion will open his mind plainly . I know it is not prudent or requisite , we should always speak what we think ; but if we do speak , to speak as we think , is ever best , and most acceptable to a good man. I do think that person , whoever he was , who first delivered it to us , and set it down as an observable Maxim , Obsequium amicos , veritas odium parit , to have been , not only a Sycophant , but ignorant of the ground of true Friendship ; and I would not advise any man to chuse his Friend , from any Obsequiousness , Fawning , or Flattery . If you can behold Truth naked in any man , and can adjudge him to be of a setled mind and resolution ( not (a) double-minded and so unstable in all his ways , as St. Iames describes him ) we will render you the man if you please in Horace his words , justum , & tenacem propositi virum , and withall moderately wise ; such a man you ought to love , and imbrace , and with such an one , you may safely contract Amity or Friendship ; But when you have so done , you must trust in God to continue him such ; for I think you 'l love him no longer , than he is such , neither do I think it fit , you should ; For I do think men are mutable , and I do not look upon any League of Friendship , how fast soever made , like the Laws of the Medes and Persians , but that the same is alterable , and may be dissolved , and abrogated , without any just blame . For though it be an human tye , in the reciprocal aspect and mutual promise of each other ; yet having ever a respect to God , as I said ; if we shall find our dearest Friend , to sully the brightness of that Image , which first invited us to love him , and notwithstanding our admonition , to cast off that and to assume and bear about him the image of Belial , we may reject him . Thus much I remember yet in Tully ( who would necessarily have all Leagues of Friendship inviolable , and perpetual ) that he utterly condemns that Saying of Bias , Ita amare oportere , ut aliquando esset osurus , and truly as a Christian I cannot commend it , for that I believe we should hate no man , upon any accompt , much less that future hatred should possess our thoughts , at the time we make a League of Friendship , or begin to love in that sence : But this I think may be a good rule herein , and I will adventure to give it you in Latin , Ita amare oportere , ut cessante ( vel deficiente ) causâ originali amoris , possis , tuta fide , non amare . For Friendship should not be entred into by a vow , and in such words , as Marriage , for better , for worse ; Yet since it is an human and sacred League , we should be careful not to be mutable herein , though we are in other things the most mutable of any Creature ; but then only cease to love our Friend , as our own Soul , when 't is apparent to all the World , as well as our selves , that he bears no Love to his Soul himself , nor will be prevailed with , by any perswasion , to regard it more . It is a rare thing to find the (a) heart of man to answer to man , as in water face answereth face , according to Solomon , so much as for any short space , much less to be of any continuance . A man shall sometimes meet with St. Pauls case , (b) The more he loves , the less he is loved . But if men do now and then happen (c) To take sweet counsel together , and walk into the house of God as Friends , according to David's expression ; Either of them may find the consequence thereof , as he did there ; and elsewhere , that (d) the children of men are deceitful upon the weights ; And therefore there is little trust to be placed in this human tye , or obligation , but that is to be lodged chiefly , or only , in him , who raises us up Friends beyond expectation , and when even (e) Our Father and Mother forsake us , taketh us up . This notwithstanding , it may not be amiss for us , though we never expect to tye that sure knot of Friendship , so much talked of , with any , to see of what thred the Materials are , or ought to be spun , of which it is made , to search out and view what kind of Love there is in man , peculiar to man , see the ground , or inition of Friendship , in what we call , or most properly call Friendly Love , and learn to reject no man , who offers us this bond of Amity , for want of that Authentickness we only imagine it requires , viz. the Seal of Election and Grace , which no man ever yet saw , or could see I doubt in others ( unless in Imagination . ) I have formerly thought , and set down my thoughts in my Treatise de Anima , ( which I exposed to your view ) Love , to be the substantial part of an human Soul , flowing from that immense Ocean of Love , the great and wise Creator of the Universe ; and I do yet think it so , and confined to , or inclosed in an impure Earthly Body for some space of time , where it does for the present necessarily work , burns inward , and sometimes flames outward ; and according to its motion or inflammation here , either by Sense , Reason , or Grace , we give it its denomination , and attribute to it several names , and sometimes call it Love , sometimes Lust , sometimes Charity , and sometimes Friendship . The Latines have the same names ( besides others ) viz. amor , libido , Charitas , amicitia , though they distinguish them not always according to that notion , or in that sence , I intend or mean to do in this place . I say , Love is the principal , or sole , proper active Ingredient ( if I may use that word ) of a Soul. For as for Fear , Envy , Anger , Hatred , Malice , or the like ; they are but induments or Apparel , or Armour , which Love puts on , or bears about it , as I said , in its march or travel here . It is that thing in man , which has often possessed and taken up , or imployed my thoughts , how strangely , diversly and variously it works in several men , and no less diversly in one and the same man at several times . And therefore I am willing to behold it again , and say somewhat more of it , according to my capacity , under the afore-mentioned heads of Love , Lust , Charity ; and of Friendship , only , orderly , and in course . When there is no motion in the Soul , further than for the pleasing it self , or the Body it inhabits , or it has no other chief respect , than to their worldly ease and pleasure only , and looks no farther therein than the obtaining Riches , Honour , Children or the like , I call it Lust , or self-love . When it beholds God alone , as the only perfect good , and the Author and giver of all goodness , and places a trust and repose in him , without taking any anxious thoughts , or care for worldly things , and delights the Soul in the Contemplation of his absolute and complete goodness ; I call it pure Love , or Love in the abstract . When from it , or with it , the Soul beholds all men , as Gods special work , and pays a just and due respect to every member as his Image , howsoever deformed , or which way soever defaced , without any great respect to persons ; I call it Charity . When it primarily respects and imbraces particular persons , for some visible inherent goodness in them , and God only secondarily , as the Author of all good in man ; I call it Friendly Love , or the inition of that mutual aspect or League , we term , or name , Friendship . The first of these , is directed and guided by Sense only , or Reason captivated ; the second by Grace ; the third , and fourth by Reason at liberty , with some assistance or help of Grace . The first of these we may not improperly term Natural ; the second Supernatural ; and the third and fourth may be said to participate of , or proceed from both ; viz. Nature and Grace . The first works or burns inwardly only ; the second flames outwardly , and directly ascendant ; the third and fourth flame laterally outward , after several ways ( for the one is more intense upon particulars than the other ) but both point upward . Love in man ( of it self good ) I have called and do call here , when it greedily catches at , or lays hold on any thing before it , Lust or Concupiscence ; Cupiditas effraenata ; that is , Love unbridled ; for so I take the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be ; and withal a greediness in it , ( unbridled ) to be presently satisfied , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aviditas cibi , signifies . Reason , I have said before , is the proper rein of human Affection ( though there be a hand above which sometimes guides or directs it ) and when that rein is laid aside ( as truly it is when we look no further than our present ease and pleasure ) and Love moves by Sense only , or chiefly ; We may well call it , Lust , or an unbridled Desire , and not Love. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some often referred to a peculiar fleshly desire , but I take it more generally , to signify a greedy desire of any Worldly thing whatsoever , and so does Saint Iohn seem to make use of it , according to my apprehension of his meaning , where he opposes the Love of the World , and the Love of God , to each other (a) Love not the World , neither the things that are in the World , if any man love the World , the love of the Father is not in him , says he ; and then immediately after makes use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For all that is in this World , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father , but is of the World , and the World passeth away , and the lust thereof , but he that doth the will of God abideth for ever . And St. Iames immediately after his speaking of a (b) Crown of Life , which the Lord hath promised to them that love him , useth the word , Lust , as a degenerate Love , by which we are drawn aside ; Which raised in the Soul , and coupled to the flesh , conceiveth and brings forth sin . Now I have called this Lust natural , because , since our fall , Reason being much clouded by the Flesh , it is for want of Grace , most prone to be led by Sense in every human Soul , as well as bestial ; And because it chiefly respects our selves , I have defined it to be an inward burning ; And truly human love thus pent in , and a thing very vigorous of it self , although it cannot be satisfied within , shall never want any fuel to feed it , which Sense is able to bring in with the Devil's assistance ; But this inward burning generally creates a smoak and a smother in the Soul , sometimes visibly to a spectator , and often feelingly to the owner ; and how ere it may sometimes warm , or comfort , for the present , is never delightful or pleasant in the end . When this Love in man is pure , or purified , as we cannot describe the manner , so we cannot describe how joyful and delightful a thing it is ; Neither is any man able so much as to imagine it , unless he have in some measure felt it , and then perhaps he may cry out with David , One day in thy courts is better than a thousand , &c. I know there is no man but would take it in great scorn to be told , he loves not God ; every one pretends to that , however he deal with his Neighbour ; but sure this kind of Love ( the most excellent ) will never be made visible in any , to the wiser sort of the World , but by some outward , clear , and manifest demonstration of the two following kinds of Love , to our Neighbour , and to our Friend : And 't were heartily to be wished above all things , that self-love did not often colourably set it up , and march under its seeming Banner . It may and has done so , certainly ; which is so base and treacherous a self-love , that the name of Lust or Concupiscence is too good for it ; neither can any man invent a name for it , which may properly refer to man ; 'T is inhuman , and worse than sensual , it is Devilish , neither can I call it other than Devilish , when men once indeavour to open a way to their self ends with a scriptum est . Towards our present ease , and quiet in the World , I have already declared my opinon , that the observance or performance of that second great Commandment , that is , an Universal good aspect , or the bearing about one , a love and kindness for every individual Image of our Creatour , let that Image never so much vary in opinion or fancy from our own ( we will again set it down in one word as before ) Charity , is that unum necessarium : And this is a thing , which in my opinion every man might ( God assisting ) blow up and enliven in himself by his Reason , so as his Love might flame out on every side , as I have described . But that is not the thing I am now upon , neither was the consideration of it , or of pure love , or of self-love either , my chief aim or design herein ; but Friendship or Friendly Love. A thing which though it seem not so absolutely necessary towards our future , or present well-being , as Charity , yet usually attends and accompanies it , and may seem to be , and proceed from one and the same head , or cause in man ; therefore let us , if you please , a little behold it , and inquire into that cause , and find out , if we can , the true original fountain thereof in man ; and how love in man , comes to be inflamed after this manner of way , we call Friendship . I have already said , that towards contracting Friendship , the raising Friendly Love , or moving Love in man after that manner of way , it is absolutely necessary , we behold in each other , some imperfect shadow at least , of those excellencies , which are complete and perfect in the Deity ; that is of Truth , Justice , Mercy or the like : Now these being things , as I said elsewhere , which have no corporal shape , and such as are no ways obvious to Sense ; It must be Reason solely that is able to behold them , and judge of them ; And therefore friendly Love necessarily arises , and moves from , or with the sight of Reason ; and we may strictly , and most properly , call such a Love , rational Love. Now for that sensual Love in man , having Reason in company with it , and oft-times assisting it , and contriving for it , engenders such a mutual Love between men , as very much resembles friendly Love ; nay , for that sensual Love , and friendly Love , are often complicated , and twisted together in man ( incorporated let us say , if you think good ) 't will be necessary we find out the true original of each , and the real difference between them , that so we may rightly discern , and distinguish bettween them . First we say , friendly Love , properly and strictly , is a motion of Love from the sight or judgement of Reason free and at liberty ; Where that , of it self able only to behold , and beholding some image of good in another , is moved to stir towards that particular person , as the cistern or receptory at least of that good ; without any expectation of recompence or reward , other than a reciprocal Love , upon a review of the like good in the party himself that loves . Other love than this , that is , a love arising upon the bare view of good , without other expectation than aforesaid ; whatever aid or assistance , Reason in a manner captivated may afford towards it in the first motion , or how far soever it may contribute towards the continuance thereof , or the making it lasting , or invitatory of a reciprocal Love , although self ends occur not for the present to a mans thoughts , but he is , as it were , insensibly drawn thereby ; the same is no other , than a sensual , or self-love . And therefore all those seeming endearments of Liberality , Wit , pleasant demeanour , or the like , are no other ; and our ordinary mutual visits and associations in clubs and companies , whatsoever Reason may seem to contribute towards them , of themselves , raise no other Love than such : We are delighted in the company , we hope to improve our parts thereby , we expect advancement , or we look to secure our present acquists , or enjoyments , and the like ; And this is no other than a self-love ; Which kind of Love , though it seem sometime to burn outwardly , and that with eagerness and violence , yet it sits but on the top of the heart , as we say : 'T is shallow , superficial , and mutable , seldom lasting longer than a man beholds an outward motive with his eyes , or the like ; It changes upon every change of Sense , is driven to and fro , and sometimes presently vanishes . For Sense , not able to penetrate into the depth and nature of things , cannot of it self make any deep impression into the affectionary part of an human Soul : But Reason is able of it self to do it ; for when that shews to the Affection any thing truly lovely in man , it informs man withal , he ought to love , and that with some trust and confidence in the party loved . I do not think but that Reason in man , may be so far debased , as of it self to behold and judge that thing as good , which in truth is not so , through some mist which self-love , full fed and pampered from Sense before , has raised in the Soul ; and in that case , Love , though Reason seem to be the conduct of it , may change , upon every change of Sense ; But whenever Reason free and at liberty , and withal clear , does once direct or guide love to such an object , Love in that case will not easily be moved , but must be haled away by the same strength , which directed and guided it thither , neither shall Sense soon loosen it . Fidelity in man , or some ground whereon another may place a trust , must be the foundation , on which the first loving stone ( if I may so say ) of Friendship is laid ; and he who brings the second , must do it on the like ground , and so perhaps the Building will be united , and raised to some height , and 't is Reason only is able to shew us this ground : Sense of it self is not capable to behold it ; nay let Sense but point out a foundation , with Reason accompanying it , and for a time assisting it , if Reason once draw back a little , and shew to the Affection any ground for distrust ; though we cannot say , but a man may continue to love , yet it will be but a weak and feeble Love , and such as Friendship can never be raised thereon . And therefore though a man heap all the kindness he can possibly invent , and rain showers of Gold upon another ; If that other having his Reason about him , free and at liberty , do but once espy , that he defrauds a third person by injustice , towards the doing it ; Let him take my opinion for Oracle , for I will deliver it as such in this case , though he (a) augment the gifts , as Solomon says in another case , That man shall never love him , at the bottom of the heart ; and yet there may be , and continue a mutual Love between these two , grounded upon Sense , but no interchangeable view for a trust , which I say is the ground of Friendship . This is the prospect of Reason only , and within its Judicatory , and not the view of Sense , no nor of Grace ; for that is a special divine gift , not inherent in us , which ever bearing Charity in company with it , through Charity , is apt to pass too favourable a censure , and condemning none , beholds every man through it ( notwithstanding any inequality or the like ) a fit subject of Love. Now because self-love , or sensual Love , Charity , and friendly Love , in man only , may all subsist together , at one and the same time , and they are so complicated as we said , and folded one in the other , that we do not easily distinguish them , and now and then a pretence only of the love of God , is wrapped in amongst them , I will further indeavour to distinguish them a little by a plain familiar instance or two . I behold somewhat of truth and fidelity in a man , by the judicature of my Reason , I relieve him in his Wants , I after confer many gifts on him ; You 'l say he has reason to love me ; I say so too , but it will be but with a sensual Love , notwithstanding his Reason ; for in the first case he may think ; and his Reason may well allow of such thoughts ; My Charity or kindness , was with an eye to some praise , to be seen of men , &c. or at least in expectation of some future reward , and not from beholding any thing of good in him : In the second case he may with the like reason conjecture , my liberality flowed with expectation of a return , and with some reference to my own Worldy advantage , that I intended to make use of him , or the like . But if at any time there appear to this man , a sight of truth in me ; that upon the greatest advantages , or greatest offers and temptations to desert him , I stuck to him , and would not be drawn to do him the least injury , or injustice , for any gain whatsoever , and he behold the principles of Justice and Honesty engraven in me ; He will then think it proceeded from my view of his deserts , and some good I saw in him , and seeing the like in me , and placing some trust and confidence in this my Love , he will make me a return , and love me cordially , as we say , with the allowance of his Reason , free and at liberty , and this I call a rational Love , or friendly Love , and the inition of true Friendship . We will imagine there are three persons , before whom I have a Cause depending , to corrupt whom I offer to each a Bribe ; the one refuses , the other two accept , and thereupon I have a Judgment by the two , according to my sensual appetite or desire , and am very well pleased therewith ; the question is , whether of these I should love best from my heart root or soonest enter into a League of Friendship with ; Undoubtedly he who refused ; and yet I must necessarily love the other two , who gave judgment for me according to my sensual desire , best , with a sensual Love ; Now in this case of my sensual Love to the two , Reason was assistant towards the raising of it , or else I could not have thought on a Bribe ; On the other side , Reason free and at liberty , must be the thing solely , which causes me to love him who refused my Bribe , and that in beholding his integrity ; for it is impossible I should do that by Sense , his action being , or working visibly against my interest . There are two Litigants before me ; the one a Christian by the Seal of Baptism , and outward profession , as I know ; the other not , but a Turk , we will suppose ; These two I delay in point of judgment , with some shew perhaps of my readiness to take a Bribe from either ; the Christian offers me one , the Turk not , but trusting to the merits and justice of his Cause , and hating and detesting corruption in such case ( as I observe ) utterly refuses ; though upon hearing , I were fully satisfied of the justice of the Christians cause , and gave judgment for him ; whether of these two , think you , should I have the firmest or deepest Love for , or soonest enter into a league of Friendship with upon occasion ? I will tell you , the Turk . For as concerning the Christian's action , my Reason will inform me , that there is no person that indeavours to corrupt me by Bribe , but either thinks I am unjust , or at least would have me so . If I once suspect he thinks me unjust , 't will be in vain to love him after the manner of a Friend , for he can never love me so again , or place any trust or repose in me . If I perceive , he would have me to be unjust , he is most certainly so himself , and then I can place no trust or repose in him . Now if outward profession were to be the standard of this Love , and my own Religion the guide , I should sooner make choice of the Christian for my Friend ; For I behold him through Grace , the better of the two , and believe the Turk a Reprobate , notwithstanding his hate of corruption , and Love of Justice , and that the Christian may be by repentance in the state of Grace , notwithstanding this injustice in him ; yet beholding and condemning falshood in any man by my Reason , I cannot in that man place a trust , or repose , with allowance of my Reason , nor raise a trust in my Soul , so as to confide in him , which must be effected through Reason , as the proper Judge of human Safety , or felicity here ; for upon that is Friendship builded , not on future hopes , or Heavenly prospects ; And therefore Grace , which is a kind of prospect , through Faith , of future felicity , can neither create friendly Love , nor judge rightly of a fit subject thereof ; but Reason . Whoever would be my Friend , I desire he may so be , from the very formation , as well as allowance of his Reason . I know not what any man can behold in me ( whatever he see in himself ) worthy friendly Love , by any other light than that of Reason ; Neither do I know , if his love should move otherwise , or by a greater gift , how to repay him ( a burthen to every man till it be done ) but by such a return , a Love from my Reason ; since I confess , I have no other light to do it by , nor without it can judge of the reality of his Love , or any good in him . I know there are some men , who would confine their Love to move only by what they call the Spirit ; but whether it be not the Spirit of Delusion , rather than Love , will appear by its confinement within such a particular Sphere . That Spirit of Love , surely directs us not to reject any man , in whom we behold just and upright dealing , and other effects of a sincere , and well-disposed mind , by our Reason ; what falls not within the compass of that light , viz. Reason , may be beheld by him , who infuses it through the merits of his Son , not by us ; And whom I think we do ill to vouch in our ordinary familiar intercourses , and to make him so much a party that he must love only as we , whilst we love only as we please , and as our own fancy doth direct us . To love as Friends needs not the seal of adoption and Grace , the seal of Creation is sufficient . You have seen doubtless , as well as I , contracted mystical subscriptions , in very familiar Epistles , such as , Yours , or thine in the Lord , only ; which though it be good and allowable in some Sense , cannot be acceptable in the common notion , as we are men , neither can we rationally think , such men will ever love us as sober men , when once they seem to think themselves out of the flesh , while they are in it . But we may allow such as in our days use the salutation , and who make bold thus to write in every Epistle , to cloud their kindness in Divinity ; since there never was party ( some thereof at least ) that bore about them less of humanity . But if such kind of men , who would seem out of the flesh here , and reject all moral Vertue and Goodness , as insignificant , will not be drawn to affect , or love us , otherwise than aforesaid ; nor imbrace us for any Justice , or Mercy shewed them ( for as for Spiritual Graces , theirs and ours are equally invisible ) we shall do well so to frame our ways , as to please our Maker , that if they become our enemies because we do not take the same imaginary flight with them , they may , at least , be at peace with us , and that if it be possible , as much as in us lyes , we may have peace with all men . In the Christian World I doubt , nay I believe , there is least visibility of Friendship , and this I take to be the cause ; that the very outward noble badge or cognizance of Christianity ( I will not say true Christianity ) by the help of Satan , has so much elevated many Souls in opinion and fancy , as to make them think no others , who wear it not outwardly for ostentation and shew ( as themselves ) worthy their common Friendship . It is a seeming unhappiness in our nature , that our Affection cannot be long at rest , and that Love in man only , has such several Pilots or Guides ; Sense would have it stay at home chiefly , and please , or work for the Body ; that at least it should not move far , nor otherwise than to bring in freight for the ease and pleasure of that . Reason would , it should traffick abroad , and imbrace whatsoever that heholds good and virtuous , laudable , and amiable in another man , and the man withal , therefore . Grace now and then raises it to mount upwards , and beholding that fixed bright Star , by which we all move , attracts it in some measure to bend and incline thitherward , without regard to danger . It moves at all these several Summons or calls , wherein that in Beast never stirs otherwise than from Sense . But yet upon every turn and occurrence so weak is our light of Reason , and so uncertain , and often clouded ( through our sins ) is that other bright and gracious light , that it is apt to be drawn and haled home again by Sense , and then it catches up every weapon , offensive and defensive , for the Body ; Anger , Fear , and the like . Thus are we tossed to and fro , as it were by contrary Winds , and often shipwracked , before we come to shoot that dreadful gulf of Death , and we may well cry out before the time , O wretched men that we are , who shall deliver us from this Body of Death ? Reason sooner than Sense , will shew us some ground whereon we may anchor , and fix our Love , as it were , in a good and pleasant harbour for a time , but it self will often loosen it again , by shewing us , it is sandy ; that there is no trust in man , nor in the children of men ; and that whatsoever we see of Justice , or Truth , or any thing of goodness in them , for the present , those are not things of permanency in them . Men are various , fickle , and mutable in their Habits , and in their Affections too ; We cannot rationally trust our selves , We have no power over our selves , 't is most certain ; And we have beheld some , seemingly very rational , for want of Grace , destroy that Body they best loved , their own , with their own hands ; And how then can we place any setled trust in another ? Faith must throw us out at last , an anchor for the Soul , sure and stedfast , and that must be of Love , not that it directs , or should direct our Love , quatenus human ; that is , and ought to be guided by Reason ; But it may inflame our Love to that height towards our Maker , that we shall not be troubled above measure , though we behold the inconstancy of human Nature , and the falshood and treachery of our dearest Friends , though they deceive us , and all the World forsake us , nay (a) Though the Earth be moved , and though the hills be carried into the midst of the Sea. We may wish perhaps , but as much setledness of Affection , and seeming constancy of Nature amongst our selves , as in those poor Creatures which serve us , and were created ( next to God's Glory ) for our use ; that we might find ground to trust each other here , and lodge our Affection safe , out of our selves , for a time , in any fellow-member , since we can behold no better by our Sense , nor comprehend what is above us , by our Reason ; But his Wisdom is infinite and unsearchable , and yet perhaps may appear to us herein , that we should trust ( even while here ) in none , but him , who is for ever one and the same , and Lord over all ; And who , if we love him , will withhold nothing he sees good for us , and become himself our Comforter in all our Afflictions . EPIST. VII . Of the different vain pursuits of the Souls of Men , wherein we are ready to accuse each other of Folly , though not our selves , and yet are all Fools in some degree . That no pursuit of the Soul here , is praise-worthy or commendable , further than it intentionally advances God's Glory , which is the mark set before us , and which if we do not behold , in all our travails , our labour will not profit . IN my Treatise of the Soul , I made some glance at the various and different pursuits of it in man , that is the affectionary or imbracing part of it ; but I could not but behold withal the several opinions that men seem to have of the pursuit of each others Affection , how vain every man thinks that to be , which he himself affects not , or desires . But the beholding the variety of opinions and judgments in the case ( with the folly and madness of all men ) would have conduced little to the present cure of any Soul diseased , and therefore I needed not to insert my thoughts thereabout in such Treatise ; but have reserved and now sent them to you for your perusal . Truth is , all our courses ( as various as they are ) in any excess , and not necessarily relating to some other end , than what they seem to an ordinary Spectator to tend after , are equally frivolous and vain ; and though we are every one of us very dimm-sighted towards any espial of our own follies , and ridiculous eager and longing pursuits , yet are we quick and apt enough to see , and deride the same madness and folly in others ; and we never need , with the Psalmist , attribute laughter to him who dwelleth in the Heavens , from his only or alone beholding our futile contrivances ; since we our selves are able to afford it one another , from the weak inspection we do , or are able to make into any mans madness or folly , but our own . I do think the Creator of all things , who affords himself that blessed center of rest unto our Souls , and to whom our best and chiefest Affections , might from very gratitude rationally tend , has of his abundant wisdom and gracious goodness , permitted and allowed them , not only a divers and innocent vagrancy towards various and several terrestrial objects ; but withal , so framed the Intellect and Judgment , as that each several person shall in some manner , or measure approve and allow of such honest tendency of his own Affections , beyond those of another mans moving another way ; and take such satisfaction and acquiescence therein , and now and then to hugg and please himself in his own choice , as either to pity or deride another whose labour or indeavour is exercised in a different way , though that of either ( unless in relation to the advancement or setting forth the glory of that first cause which few behold ) is equally vain . Do we not think our State Politicks look on all others , as Fools and Ideots ? And on the other side , some whose Affections are not so Worldly mounting ( though perhaps they carry about as able a purveyor or contriver for their Affections ) laugh at those gins and traps , those men lay , to catch themselves as often as another . Surely if a man could become a discerner of the thoughts , he might espy in a number of Mechanicks , very mean , if not derisory ones , of a man imploying his time , beating his brains as we say , or at study for some rare , new or useful invention ; although without some such labour , or study at first , such a kind of Democritus , had neither known his craft , or mystery so called , nor had been acquainted with that God he adores , and so much labours for , Mammon . And on the other side , every ordinary Virtuoso is ready to deride , and contemn such a Craftsman , whose ordinary course of life in his Shop , has little more of sagacity to be imputed to it , than that of a Spider in his Web , nimbly running and catching at every one that enters , to suck some profit or advantage therefrom . Neither of these perhaps beholding a wise disposal from above , or so much as once extracting from their Intellect any such Moral , as might be deducible from such like story , or Fable , as is made of a blind and lame man's meeting together , that the ones sight was given to direct the others legs , and the others legs , to assist his eyes , or sight . Now though some things have obtained the general assent of the best and clearest Intellects ( as we observe by the daily pursuit ) to be good and desirable , as Power , Dominion , and Empire , Ornaments rather than goods , and allowed as good , to please the Ringleader of Affections to Perdition , Pride ; Yet that judgment is passed over , before the enjoyment , and though Pride will not suffer it publickly to be reversed , I dare boldly say 't is ever done in private ; and were it not for somewhat of Pride , every publick man would become private . Indeed , the Soul which pursues dominion may at preview expect beautiful Attendants and Concomitants , and to have many , if not most desirable goods in its power , as Riches , Pleasure , Ease , &c. I , and Wisdom too by imputation : Yet were it possible to resort to the greatest Favourite , the World ever had in that case ( and for instance let that Favourite be the first Caesar ) and obtain his response , as to his own happiness , while here ; I do believe and am fully perswaded in my self , it would be to little or no other effect , than what we have received at home from one of our own Nation already , That men in great power and place , must borrow other mens fancies and opinions to think themselves happy by , because they are never so in their own . I would not be thought here to descant upon those , whom this cross is barely laid on ( doubtless God makes it more easy to them , that we can reasonably imagine ) but I speak of such , as snatch up this cross , to lay it on their own backs , who certainly are Fools therein , and I know not why we may not well account that man , Caesar , of the number . There was never any thing attributed to him , or said of him ( and much has been said ) which , I protest , I ever held upon serious thoughts , worthy emulation , unless his great mercy and clemency ; which every private man is capable to appear with , though not in the same luster , and splendor . Solomon's truth is able to extort confession from any man in a sedate , and sober temper ( with an only added to it ) that (a) that is to be desired of a man is his goodness ; and it was a magnanimous and noble saying of Alexander ( whom upon comparison with the other I cannot but ever prefer ) to Taxiles , a great and wise King by the story , I will fight with thee in honesty , and courtesie , because thou shalt not exceed me in bounty and liberality . A great Commander ( though not so great as either of the other ) could once say ; that were not the mercies of God , great and infinite , men of their profession , and course of life , could have little hopes of any future bliss of happiness . And certainly as little real happiness , or quiet , is to be expected here , even in this World , by one whose course of life is a very bereaving of many innocent Souls of their very outward and present peace , ease and rest : And yet we would most willingly be all Caesars , if we could obtain that Title , Power and Dignity without labour and pains . What 's the cause of all this ? Why I will say it is Pride , and 't was that only , that in labour and travel ; brought forth those words from Caesar , That he had rather be the first man in a mean Village , than the second man in Rome , which I think neither was a wise , or a manly Saying , ( though others will think otherwise ) and that it was the thought of future fame , and glory , that framed it . Fame with her painted wings , memorious fame , well , 't is a great sign of the Souls immortality , that seeing she must not always abide here , would leave a perpetual remembrance of her self behind ; And yet as it is vain to think , that the Soul of the right Caesar , is at all sensible of its fame , with us ; so I offer , whether any of us , may not if we please , be an imaginary Caesar , and that 's as well , in this case of Fame . For if a man will but take the advice given to the covetous man in the Fable , who had lost his hid treasure , that he should take and hide a stone , and imagine it to be Gold , and it would have the same effect towards his happiness : So let a man but think , that after his death , that Soul which is so much magnified , by the name of Caesar , shall be his ; It will be then , all one , as if he had been the man , while he lived . But who is so mad to part with any one Virtue , for Honour , as necessity often inforces , if a man will needs get it ? It was a pretty Saying , and it may be a true one , of the Priest to Marcellus , about to build a Temple to Honour and Virtue , that those two Gods could not dwell together under one roof ; nor I think be brought together to attend on one Soul , unless Honour were Native with it . A man of a stirring Spirit , if he be not building Temples here for Diana , that is gains ( a thing not of so great esteem in the World though as generally affected ) he will usually be building of Babels , to get himself a name . We shall find in every brave Spirit ( so intitled ) something of the Roman temper ; It would leave some mark of its being here , and never considers of any such saying , as , (a) Thou fool this night , &c. much less that the world may be , and continue , when neither the word Roman , nor the name of any one Family , or People , now being on the face of the Earth ( unless what is already registred in Scripture ) shall be used in mens mouths , or so much as known . Let no man too confidently think of immortalizing his name , either from Writing , or the Press ; It was a bold thought , as well as a saying , which proceeded from one , when he had finished his work , that it should live , in despight of Iupiters (b) anger . We may well think ( notwithstanding his elegance ) he never rightly understood his Iupiter , that is , an eternal power , who making all things out of nothing , is able to reduce all things to nothing ; and cause things which have been , as if they never were . This bold saying ( with some of the like of his fellow (c) Poets ) though it be not actually confuted in our days , is not therefore to be received as Oracular . Though I believe the Creation of the World with others , I find no firm or just ground to believe it is so near an end as some others have accounted it , from Prophecies , which I much doubt , whether any of us ever yet rightly understood . And then we may as well believe in Reason , the future oblivion of all present actions , as the present oblivion of most past ones , and that , of Nations , for ought we know , or can reasonably imagine , indowed with as brave Spirits , and as industrious to preserve their memory , and deliver it over to Posterity , as we our selves . A thing , the whole race of human Nature ( for want of truly beholding a present Vanity , and another manner of future felicity ) has , is , and ever will be , prone unto : And I my self am prone to think , that before any imaginary fifth Monarchy takes place , that is before the World have an end ; there may be yet fifteen ( or more ) successively take place , and amongst these , 't is not altogether irrational to conjecture , that God to punish us for our Pride and self-conceit here , or other secret purposes , best known to himself , may raise up one of such power , that he may give Laws unto the World ; One , who may make such a destruction , as that in after ages , Learning and Arts , may seem chiefly beholding to some of his Successors , for its rise . And yet in this rage and tempest , to shew his own power and might , according to his promise , preserve intire his Holy word . Some have imagined , the Turk may do as much , as I have said . Well! we have authority to say , Of that day and hour knoweth no man. We reckon and account upon time , while we live ; but as time is nothing to God , so time will quickly be no more with us , but we shall be swallowed up in Eternity . Indeed upon a call to repentance , St. Iohn Baptist's words are true , and necessary , the kingdom of Heaven is at hand : Our passage is quick and speedy ; and our Souls , now Earthly Inhabitants , must in short space know their doom : And were it imaginable , that they with our Bodies could sleep and become as 't were insensible till that last day ; though they should sleep together Myriads of ages , yet upon sound of the last Trump , and their then awaking , it could seem no otherwise to them , than as yesterday . Here do we often hunt after we know not what , and think to catch hold on something stable and permanent , but when our very Bodies awake again , through their very instruments of Sense our Souls may behold themselves to have been here , but in a dream . This inscription on all things here , Vanity , whereof Solomon seems to have had a full and clear view , and was the man who first delivered the same over to us in writing , is a very good , and , I may say too , a gracious sight and prospect , and a very ready one , I think , to point us to inquire after , if not find out , something which is free and clear from such inscription : But it is a further most gracious and glorious donative , if we ever behold it , and we must never expect to behold it , as of our selves , and from our own strength ; our Opticks are naturally too weak . There have been many , as well Heathens as others , who have obtained a pretty fair view of the vanity of all things here below , from their very light of Reason : what any of them saw farther , I cannot say , nor will go about to determine ; but I should have thought that tenth Satyr of Iuvenal , to have proceeded from somewhat more than an ordinary poetical rapture or fancy , had it not been for the conclusion therein , monstro quod ipse tibi possis dare . When once we think we behold that sight , as of and from our selves , our eyes become weak , and dazled , and from too intent a view of this World , we are disabled to see and contemplate the glory of another ; that sight must be reached unto us , upon our humility in beholding the other , and of our selves we cannot reach it : But this is a needless instruction for you , and improper for this place . We were minded in our search to inquire and behold , what and how far worldly imployments of the Soul were necessary and commendable ; Whereabout I never thought it good , to indeavour to hang clogs and fetters on any mans , but rather add wings to it . Neither is it good to amaze men with speculative Notions , but rather to incourage all men to be up and doing , provided a way be opened first , to behold that mark which every Soul should chiefly aim at ; and that is , God's Glory . And therefore if a man can behold that , and place it as the prime object , and make it the main end , and chief Scope and design of all his work and motion ; Let him go on , though he expect and promise himself thereby , Power , Honour , Riches , &c. besides . The Heathen in setting forth and painting of Virtue , covered her with fair and rich outward ornaments , and trappings , because they thought no man would take hold on and imbrace her naked ; And 't is no more than what usually are found belonging to her : Yet these appurtenances should not be looked on , but in transitu , and esteemed a dowry of Grace after Marriage , not of necessary compact before . But besides a good primary intention , in every Souls motion , it will be very necessary and requisite , for every Soul to keep a due and constant watch over her self , lest at any time unawares she sacrifice to her own nets . For though her good motions like Springs , may seem to proceed out of the Earth , yet they are in truth from the Sea ; and though as the Earth , we receive fruit and increase thereby , we ought at no time to dam them up within our bowels , lest they become putrid and unwholesome ; but allow them a free passage , and give them a quick return , by way of acknowledgment , to that bountiful Ocean of goodness ; as the necessary means of a fresh supply . I know nothing but that Agrippa his Oration , might be good , nay so good , as a Stander by , might in a good Sense take it to be rather the voice of God than man ; but if his Auditors acclamation in applying it solely to him , were gross flattery , I am sure his reception in that strict and narrow Sense , must needs be a damnable presumption . Satan is a subtle Politician , and doubtless many , who in the beginning of their race , have set forth with an eye , only or chiefly , fixed on the Glory of God , and the general good of man , have by baits thrown in , and casually happening in the way , diverted their eyes a little from the course they first steered , and cast them inward on themselves , and at last converted publick aims to private , or at least so intermixed or allayed them , as that they could not be taken for currant . And when once our actions begin to carry upon them , our own image and superscription , it will be no difficult matter for the Devil to perswade us to own the Metal as well as the Coin , and make us think and own our selves , as well Miners as Forgers of our dependants fortunes and our own . But he who steers chiefly towards God's Glory , and holds out in a streight and steddy course , whatever outward (a) glorious acquisitions ( as we sometimes call them and (b) Scripture allows ) he obtains collaterally ; As he will find no cause to condemn himself , so neither do I , and as no man I am sure can find just Reason to envy his Worldly Power , Pomp , and Authority , knowing at the best , and honestly obtained , how transitory and fading all Worldly habiliments are ; So none of us can justly condemn or accuse such a man of vain glory , but we may allow him some such Euge as David took up upon another account , Good luck have he with his honour , let him ride on ; And we who seem to want , what such a man enjoys , may by our contentedness in a mean estate , with chearfulness and alacrity , glorify God together with him , since the World is able to afford , Power , Authority , great Place and the like only to a few , and small number of men . This Gloria in excelsis ( by the way ) ought to be the Canticum of our Souls in all our travail , and to have its rise from our strongest and best Affection . It should be the Motto we carry along with us ; but in a white Banner , as the Ensign of peace , and not that of In nomine domini , in a bloody and warlike one . It is indeed a most angelical Anthem , yet it must be taken whole , as they sang it , or not at all . I have wondred at the once leaving out Gloria patri , &c. appointed to be , as the bearing of those Heavenly Songs , or Hymns of David , and have sometimes thought , it would never have been ordered to be omitted , unless by those , who desired neither peace on Earth , nor good will towards men . This is a thing , if any , to be preferred above our own salvation ; and I must take leave here , to be of opinion , It was this alone which made St. Paul wish himself Anathema ; for in my weak judgment , I cannot take the meaning of those words ( usher'd in with such a serious protestation as , I speak the truth in Christ , I lye not , my conscience also bearing me witness in the Holy Ghost ) otherwise ; I cannot think , his Charity did so abound , or overflow , as that he wished his brethrens salvation before his own , as some : For to wish evil to ones self , is impossible , and to wish anothers good before ones own , is so too , and also irregular ; we being at utmost commanded to love our Neighbour , but , as our selves ; the whole heart is only due to the Maker , and Framer of all hearts , for whose Glory all things were made . But this I think is his meaning ; that were it possible God's Glory could once come in competition with ones own , or other mens salvation , the first were to be preferred by us ; And this he brings in as a Preface to his explanation of God's promise made to Abraham's Seed ; that all are not children of the promise , which are Abraham's Seed , but some others ; and is an answer to an objection , which might be made by the Romans , to whom he preached that promise , as seeming contrary to the letter thereof . Were God as cruel to some one peculiar part of his image , as kind to others , under the Notion of Predestination , as some have represented him in their fancies , and so rendred all his Precepts and his Promises of none effect , which God forbid ; And were I assured , notwithstanding all my diligence , all my indeavours , and earnest requests , to perform his will , that I might obtain his promise , that I were one of that irrecoverably secluded number ; I do yet at this present think , I could notwithstanding any such assurance , make my exit in these very words ; Glory be to God on high , or sanctisicetur , or magnificetur nomen tuum . And certainly who ever makes a true search into himself , and consults his Reason , whereby he will find God's prerogative far greater over us , than the Potter over his Clay , will find cause to do as much . Well! he who keeps within such a path , as points , and tends directly to God's Glory , and the general good of mankind , God's visible Image , without turning quite out of it , into some other By-path or corner , what ever ornaments or covering he gets , which are often scattered in the way , he may lawfully take up and wear , and which we esteem , and account of as good worldly Blessings ; But yet notwithstanding we so do , when we consider how cumbersom they are , and how troublesome they often prove to the owner and injoyer , ( especially all outward ones which concern the Body barely : and which when superfluous are reserved but for one Sense to feed upon , that is the Eye ) we may with Reason reject them ; And though some men have made a shift sometimes , to keep on those Plumes and Feathers of Honours , Riches , &c. and wore them perhaps , both safely , and easily , during their lives ; Yet since we are able dayly to behold , how certainly they are shed , or moulten by every mans Posterity , if not stripped from them by force and violence , and that usually , in a very short space of time , although they were thought by the Ancestor , very fast pinnion'd to his progeny ; We can by no means exempt any of them , from that title Solomon has given them . Nay , we have thought and said that even Fame her self , which has the most lasting Feathers , and strongest Wings , may yet lose them , and perish in oblivion . And therefore there is no Reason for man , to be very eager in the quest of any thing this World is able to afford him ; neither can we think but our most fortunate Worldly contrivers , and happy men , as we esteem them , infected in some degree with this common disease of Folly and Madness in the World , have felt the anguish and trouble thereof . EPIST. VIII . That any compleat Happiness here , is a thing meerly in speculation . That natural indowments or excellencies in the Soul , do conduce to the Ease , Peace , or quiet thereof , and so are desirable though we attain not happiness thereby . Learning or Knowledge , Wisdom , Prudence , and subtilty considered . That even Prudence the most likely conduct to happiness , was never yet the constant concomitant of the clearest or brightest human Soul. THE Souls of men while they are here below , do all agree in this one thing , that is , in a wish or desire of being happy ; But what Happiness is , wherein it consists , or how in some measure it may be attained , even here , there is not one Soul , but in some kind or other , at least in some degree or measure , differs , and dissents from its fellows . Indeed happiness is a thing so quite out of our reach , and out of our view , since our first wilful turning from it to run after a game of Satans starting , that it is a very blind and cold chase to the best of us . Divers there are who make a cry of it several ways , and we are prone from that general desire , or wish , to hearken and run after them sometimes ; and yet when we come to try it , after some stay upon it , we find it to be but a false cry . For as our future final and Eternal Happiness , is wrapped up from us in such clouds of darkness , that we had need (a) come to visions and revelations , and as St. Paul expresseth it , be caught up into the third Heaven to have a glimpse of it : So even our very present temporal Happiness , and peace of mind , is such a mystery , rather than an art , as no man could ever yet find out the exact materials , from whence it should necessarily arise , but every one must acknowledge it , in some degree , to be the gracious voluntary raies of an Eternal essential happy Being , now and then darted on us . What do we talk of finding Happiness here ? The shadow whereof would sooner cool our appetites , if we groped not after , and catched too greedily and earnestly at the substance . A full perswasion that Happiness is altogether out of our reach , nay out of the clearest sight , may as much conduce towards it as any thing I can imagine . Happiness is a thing , that perhaps is oftnest found of them that seek it not , and that if we go out of our place , and our desires are bent upon , and our thoughts straggle too much after it , it is not seldom but we may be compared to the unclean (a) Spirit , walking through dry places , seeking rest and finding none , and would gladly return to the place whence we came . Happiness is not a thing to be Chymically extracted out of any Earthly materials whatsoever , and a man will find it no less folly to promise it himself , upon the enjoyment of any thing , than it is to promise himself an assurance of the thing , before he obtain it . But as it never was inseparably annexed to any state or condition , nor the certain Spouse of any mortal ; so need no man pronounce an absolute divorce of it , from any state or condition whatsoever , but that in some degree and measure , it may be imbraced and laid hold on ; But that must be by looking directly up , where she is essential and permanent , and so we may receive some gracious drops of it , to refresh us in our journey . Seem our present way never so dirty or miry , never so ragged or stony , never so sharp and thorny , it is good to plod on ( without thoughts of planing or levelling it our selves ) without looking behind or before , and on either side , or indeed too curiously and narrowly on it , or striving to leap out of it without a call ; now and then casting our eyes upwards , till we are insensibly drawn out of it , or it be rendred whatsoever it seemed before , a way of pleasantness , and our paths are peace ; which are only the ways of right Wisdom , immediately sent from above . Were it in the power of the Will ( that Sheriff in the Soul ) to give the Affections possession of all kind of Worldly goods , ever enjoyed by man , in such order and method , as the most contriving Imagination could invent , and a man could make himself Prince of what Eutopia he pleased ; I question much , whether he would be long content , if the Heaven were in his Eye , or any thing could present it self to his mind , which were out of his reach . I do agree with him who said , that to be Content is but another phrase to be Happy , but how this thing Content is obtained , will prove the main question . I cannot yet find ground to think or believe , the materials whereof Content are framed , are in our own breasts , orat least anyways at our own disposal , or that it was ever yet in the power of any mortal , to build or make ready a Temple for her , as has been fansied of old for other Graces . She is very fickle in her habitation , and comes and goes , at the pleasure of some greater Power , than Earth barely contains . St. Paul had got her , and learn't her , he tell us ; and how he could (a) do all things ; but I must take the liberty to say , I should have distrusted the verity of his affirmation , without the immediate subsequent words added ; through Christ which strengthneth me . I find elsewhere , he was like other men , and had his fighting without , and terrors within , (b) troubled on every side though not distressed . And surely , he has a very dull Centinel or Watchman in his Tower above , who has not often alarms in his inferior faculties below , and those common Souldiers of the Soul , ( as I have called them ) readily catching up their Arms , or at least sullen and discontent , and not moving as they should ; and there is no absolute perfect remedy to allay them , or please them again , but by recourse to , and yielding them up to be governed by the wise disposer of all things ; who of his free bounty and grace , if we become once able to see his hand , is pleased now and then to shine upon us , and shew us his face . And if at any time he but (c) turn his face from us , every man is in David's case , troubled , and will find no other way for cure , than crying to the Lord , and getting to his Lord right humbly . If we examine the word Content in a literal sense , it seems to me , to be a fulness , or satisfaction ; we talk of continens and contentum , in such a Notion . Now if the Soul of man be a special Divine Emanation ▪ ( and we the rather hold it to be so than that of other Creatures from its common inordinate craving ) I cannot see in Reason ( which is the surest mark of our existent Divinity ) how it can be filled at any time , otherwise than with hope ; which , being an aiery thing ( and as Solomon says (a) deferred maketh the heart sick ) in comparison of fruition , will often admit the entrance , or intrusion of somewhat else , not to fill it , but to rake and tear it for a time , and therefore it must be some gracious stop of the Souls craving , rather than properly its satisfaction , or content , some blindfolding , or hooding from the ordinary presentments of the World ; Some little diversion , and way of exercise of all , or at least , its best faculties , as it were out of our selves ( and that by the gracious warmth of that Sun of Happiness ) in duely beholding his Image first , ( the earnest of Happiness ) since we cannot behold him as he is , which is Happiness it self : And how this may most commonly happen , or readily come to pass , I have indeavoured , according to my ability , to declare , under that often happy prospect of true Charity . Now give me leave here to speak a little of some things , wherein we are often deceived . To mention ought of Happiness like to arise from any bodily pleasures , common to Beasts , as eating , drinking or the like , ( wherein Man becomes as certainly deceived as any thing ) were below a manly Soul. But I shall speak only of the Souls peculiar seeming satisfaction in hope according to that saying , Soul take thine ease , thou hast goods laid up . Surely many men , who have spent their years in turmoil as well as their days in Vanity about it , may be said to have gathered much , and tasted little ; some have had so many pleasant seats , as that they could not take their pleasure in any , and perhaps have entred Friendship with so many , that they could never enjoy the Happiness of true Friendship with one . On the other side , any sedentary contemplative course of life , will as soon deceive a man's expectation ; that seeming withdrawing a man's self out of the World , while he is in it , and a poetick fancy of some Earthly Elysium to be found here , will never create that satura quies , so much talked of ; it may prove a vale of rest unto the Body , but not unto the Soul , nor a Happiness to either . The Imagination cannot be at rest one moment , and whatsoever it brings in , to the Affections , if it appear not useful and necessary , it will prove but unsavory to them , and be so rendred now and then by it self ; and raises them trouble about trivial matters , as quick and soon , as about weighty . The proper , chief , and peculiar pleasure or delight of the Soul , from any cause that ever I could find , or guess ; is the reverberation of some good works , or a light or joy arising or springing from thence , which in a retiredness from the World , will miss of many objects to act upon , from which this Happiness might redound . I know there was a great Emperor and a wise , who after he had tasted what Fruits busy greatness ( but perhaps not good works ) could afford , voluntarily surrendred up his Scepter ; and could not be prevailed with , upon the greatest invitation , and most urgent Reason , to accept it again ; but feelingly said , 't is likely , He took more true delight in the growth of the Lettice in his Gardens , than the increase of his Dominions . And doubtless there are many more would give up their Verdict for that state of life as most of all tending towards Happiness , which God appointed Adam in the state of his Innocency : But I , who have had some taste of the pleasure of it , and perhaps better understand it , than some who admire it will not recommend it , as a station wholly exempt from disquiet . Even since our first Trespass , we are subject to be afraid , if we hear but a voice in the Garden ; and the very withering of any gourd we have there , is enough to raise our anger , especially if before , like Ionah , we rejoyced , or were (a) exceeding glad , at the growing of it , though we (b) made it not to grow . I do not think but there are , and have been many , of late days , as well as in Davids time , both publick and private men , who (c) while they lived , counted themselves happy men ; nay some who have lived all their days in the Sun-shine of the World , and set at last too , in brightness , and , though their pomp has not followed them , yet have escaped that Prophet's prediction , of never seeing light , and are now at rest , and happy ; but these are but rare Largesses of Gods bounty , and goodness . Such a condition there might be , and they might be contented in it ; but yet they could not be so happy as to cross Solon's observation of Ante obitum nemo , supremaque funera , &c. since they could never be secured from danger of misery or the thoughts of it . And therefore in our search after some proper way and means to reduce the Soul to a quiet state , which effected , is some degree of Happiness , we must reject what are called the goods of the Body and Fortune , and have recourse to what will enlighten or improve that which is eternal in us , and is truly our selves . Amongst which what we call Learning may deservedly be ranked . But yet I think the multiplicity even of that , which is rather the treasure than the goods of the mind , doth more distract than instruct us , more burden than ease and satisfy the mind . Of this I take St. Paul to speak when he saith , knowledge (d) pusseth up ; and that Solomon meant no other , when he tells us , He that increaseth knowledge (e) increases sorrow , as appears by his foregoing confession , that he had given his heart to seek , and search out by Wisdom , concerning all things that are done under Heaven , which he found a sore travel . Surely it is acquired and adventitious knowledge , not the power to know and discern so far as may concern our future safety , that molests us , for of that Solomon saith , (f) It is pleasant to the Soul. The bringing in of Foreign Plants , and setting them in a man 's own Soil , provided he have a judgment to distinguish good from evil , may be good , and in some measure pleasant : but to have his own Soil improved , to such a degree , as to raise , or produce as wholesom , and as savory , and such as may nourish , and heal , as well as delight him , or others ( which every man may do in some measure by digging at home ) is better , and will prove more cordial to him . He who takes in too much of this Foreign kind of Lading , will find it ( though light , yet ) cumbersom , and troublesome : and neither please his Pilot , nor his Passengers , his Intellect or his Affections . I cannot but think , that many , originally excellent , brave Souls , like clear Springs , might of themselves and from themselves , have afforded pure and curious Waters , which , by receiving in so many inlets , and imagining thereby with a rapid stream to carry all before them , have become not only useless , but troubled and muddy , and withal not seldom lost as well their original name , as their Virtue , Repute and Estimation . Truth is a blessed thing , and happy is he ( I will affirm ) that finds her , but there are few of our high-flown learned men , I fear , whom we need envy that Happiness . Certainly there are many deeply read as we say , and we may give them the appellation of great Scholars too , who have lost her in a crowd ; that sought too much abroad , when perhaps with less labour , and God's blessing , they might have found her at home , naked as she is , and so , naked , have better presented her to the ignorant and mean , and such as are not capable to receive her with any large Retinue , or Attendants . However I am somewhat confident , she is not to be delivered shackled and in Fetters ; nor to be established , or set up by an Ergo : and that Logick is so far from being any good Centinel , or Guard for Science , that it is ( as some before me have held ) fitter to establish an Error , than to discover or open a way to Truth . That I seem to declaim against Learning , as a lett , rather than a furtherance to Happiness , I know I shall obtain your pardon , because I believe you Wise , and Charitable , as well as Learned ; and for any other , who may chance to see this , I may hope the like from him ; For if he be so happy by that kind of Knowledge barely , he will pity my Ignorance , and want of Learning . I do think , the advancement of Reason , may be without the advancement of Learning , and that if any man could frame together materials for such a Work , it would prove the more Happy , though it were not the more Learned Book . Now if we admit or allow of any thing good here , and withal desirable in any measure , beyond what is absolutely necessary to support us in our Travail , towards some future , constant , permanent , setled Bliss , and Happiness ( for certainly we can never lay hold on , and enjoy such here ) it must be some inherent gift , which may adorn and beautify the Soul it self ; and such , as well used , may give us not only a little light towards our Journeys end ; but afford us some warmth and comfort also by fits . A gift whereby the Soul may solace her self , and though a Prisoner , yet become a Prisoner at large , as we say , and obtain a little fairer prospect , than barely out of the gates of her Prison , the organs of Sense . And that is in some measure , a clear and right understanding of things here , while she is here , or in a word Wisdom . Wisdom is a general word , and so we would have it here accepted . For properly and strictly taken I think it to be ( however we hold the Book that so defines it for Apocrypha ) (a) The breath of the power of God , and a pure influence , flowing from the Glory of the Almighty , A brightness of the everlasting light , and the unspotted mirrour of the power of God , and the Image of his Goodness . That more immediate ( and no way habitual or inherent ) light of the Holy Spirit , which leadeth by the paths of Virtue , unto everlasting Bliss and Happiness , whereof the fear of the Lord is the beginning , or forerunner ; and is in truth no other , than what St. Iames calls , pure religion and undefiled . Which being a thing , not to be discovered by man in man , but to be judged of , at such time , as Solon would have Happiness ( and that certainly must be after death ) is a fitter subject for Divines , under the title of Grace , in the most acceptable Sense , than for me . This indeed is a thing to be desired , above all things , and without limitation , since (b) her ways ( wherein she leads us ) are ways of pleasure , and all her paths , peace . But since he who has told us so much , has this saying withal , (c) I wisdom , dwell with prudence ; I have thought good here to speak a little of good moral Wisdom ( whereof Solomon has left us some Precepts ) under the name or title of Prudence , how good and safe a guide it may be for us , and how far it may receive admittance , to cohabit with that special divine gift , Wisdom . And also , to say somewhat , of a different kind of worldly Wisdom , and which seldom cohabits with her , under the name of Subtilty : Because it is a word attributed to that old Serpent , upon his first deceit to man ; and words , the index of things , if not someways regulated , are apt to confound our Intellect . The thing I am now about to speak of , is indeed no other than what I have already handled , Reason ; we may call it here Reason clarified , that inherent gift in man , which , when it is somewhat clear , and guides and leads us , without transgression of any rule either of Justice , or Charity , but follows Truth , so far as it is able to discern her , and is not dazled by any Mists or Fogs , arising from some erring , and extravagant Affection ; I call Prudence , or right Reason . But when it beholds things , as quick , and nimbly , and at as great a distance as may be ; If it in any wise transgress the rules before mentioned , or become swaied , bended , or inclined , as aforesaid , I can give it no other name , than Subtilty , still allowing it the attribute of Reason , though not right Reason ; or else we must rank a great part of Mankind , under the meer classis of brute Beasts , and take from them the title and dignity of rational . That this desirable good , Prudence , or a clear , or right Reason , may be inherent , and injoyed in great measure by man , and yet avail him nothing towards everlasting Happiness , nor he prove wise unto Salvation , is a thing , I will not , or cannot deny . All that I am about to alledge , is , the one is no lett , or impediment , but rather a furtherance , for the coming of the other . The cohabitation of Wisdom with prudence , in the same person , or whenever they are the indowment of one and the same Soul , is a most blessed , and admirable gift ; and why there should be sometimes , seemingly maintained , a kind of necessity of their separation ; and that the lesser , must wholly give place , and cease to be , for the introduction of the greater ( though it is very likely , this thing I call Prudence , has often by a kind of degeneracy into what I call Subtilty , forced Wisdom's absence ) I trust , and believe there is no firm ground . We should not be so out of love with the word Magus , as to condemn all , under that notion , and hold all Philosophy to be vain , and so conclude not any wise are called , because St. Paul has said (a) Not many &c. or because Solomon has truly told us , (b) there is no Wisdom , neither understanding , nor counsel against the Lord , to argue there is none for him ; is more than I think , we have commission to do . It is an undeniable truth , that the wisdom of this World , is foolishness with God , and that Wisdom , in the abstract , is God's peculiar , and to be allowed him , with an exclusive particle , as St. Paul has done it , (a) To the only wise God , or (b) To God only wise , &c. And he , who is not at all times ready to deny himself , and wave any self-sufficiency in that point , never merited the title of Prudent . Yet without any necessary self-denial , it may not be improper , or imprudent , to allow an inherent kind of Wisdom in man , as God's gift , if it be owned with the same qualification , as our Saviour approves or allows in case of Riches , that there be put no trust therein . 'T is a good caution , and commendable , to put men in mind of not trusting to either ; but absolutely to condemn the Owners thereof , if any such , is not so . Perhaps it were to be wished , that some men , who , to lay a good foundation for grace in their Auditory , as they seem to pretend , do utterly decry all other excellent gifts of the Soul , under the name of Worldly Wisdom , and would have it rooted out , as obstructive to Spiritual gifts , as they peculiarly term them , were such indeed themselves , as they desire their Auditors should be ; that is plain , simple , well meaning men . But since the number of weak and foolish men , does always far exceed that of the discerning and Prudent ; and since weak and ignorant men , are soonest won by a smoothing kind of Flattery , that theirs is the Kingdom of Heaven , and to them alone belong the Promises ; We have cause , I fear , to suspect that some , who are very sollicitous , and over-earnest Preachers of this Doctrine to others , are not free from subtilty , or policy therein ( though of Prudence they are , and such as I say may cohabit , and well agree with Wisdom in the same Soul ) and take up , and make use of those very Sayings , which were chiefly meant and intended by St. Paul , against themselves . I do not alledge it as an observation , worthy any regard , neither do I know , whether it has been made before ; But we find not St. Paul any where , so strongly declaiming against Worldly Wisdom , twice together citing the Prophet Esaias , Where is the Wise ? where is the Scribe , &c. as in those two or three first Chapters to the Corinthians , and that immediately after his complaint of their divisions , and telling them , how some said they were of Paul , some of Apollos , some of Cephas . As if he should seem to allow a kind of policy or Worldly Wisdom , in those factious sidings and parties , and admit , how advantageous it might prove to the leaders thereof ; yet God , and Truth , being still the same , There was no need to fight , or contest for it , under the peculiar Colours , or pretended Banners , either of himself , or Apollos or Cephas . But that , such their doings , were Folly and Madness in the sight of God , and not in reality Wisdom , as perhaps they esteemed it . He tells them ( immediately before his declaration , of the Wisdom of the World being foolishness with God , using there , the word (a) Craftiness ) of their manner of building on his Foundation ; Bidding them take heed , how they built thereon : Indeed he does not absolutely condemn such Builders , neither do I , but this may be said from his words to such men ( for I know not how to build upon his words , Castles in the Air , or Purgatories , as some have done ) that they had need pass through a Purgatory of Repentance in this life , for building Wood or Hay or Stubble ( instead of Gold and Silver , &c. ) upon his Foundation . I have Charity enough to think or hope , at least , that this kind of Subtilty , of fashioning Gods word , so , to a mans own Model , as that he may thereby best raise his own fortune , and advancement thereon ( since it never yet obtained a Patron , and is utterly disclaimed and disowned by all men ) is very rare . But the one , and the other , of these men , the Prudent , and the Subtile , as I distinguish them , which is but from their Reason looking different ways , have left us some of their several Precepts , and Maxims , to walk by , if we please . I am not much acquainted with such Writings , neither have I read , or studied them ; from that Reason I enjoy , I have ever thought , a man may become better inabled , to walk by his own guide , than another mans , and that if any one should collect all the sage Sayings , which ever the World afforded , and had them ready ad unguem , as we say ; he would never prove the more subtle , or prudent person for them . They might be like Jewels in a Swines snout , perhaps stay him a little now and then from extravagantly wrooting in the Earth , but never further him towards the acquiring Food , or what his Affections would prey upon ; nor afford him lustre to walk by , with any such decorum or comeliness , as if they were his own proper ornaments , or extracted from himself . The chief and principal Corner-stone , for the subtle mans Building , is , we know ( though we desire not to know all ) deep Dissimulation , polished with Lyes ; And though he may have other fine wrought Materials , and a pretty kind of varnish't Mortar , to cement his Fabrick ; Yet , what great and lasting Building , or at least pleasant Structrure , any man can raise on such Foundation ; I leave to any sober person to judge . Indeed this very thing , Dissimulation , has ingrossed the name of Wisdom to it self , and no man is allowed the title of the one , till he first obtain a perfect habit in the other . It has been too much esteemed , a Court-like and Princely Virtue , or quality ; and some , no mean ones , have professed to desire , their Son and Successor should learn no other Lesson , whereby to live , and govern prosperously and happily . If such men did but consider that they often find , by Experience the Mistress of Fools , that there is a great number of men , which make as little use of their very outward Sense to find them out , as their Reason , they would never esteem this Art , for any point of Policy in themselves ; For ( to take up Solomon's saying in this case , Surely (a) in vain the Net is spread in the Eyes of every thing that hath wings ; and it must be a very dull Eye , that at some time , or other , or upon some occasion , or other , is not able to peep through this false net-work vail : which when once men do , such catch little by it , and , if according to a common English Proverb , they gain any thing in the Hundred , they lose more in the Shire . Men do not naturally love masked Faces ; and what true Friendship , or perfect Love can any man expect in return from others , who puts off counterfeit Wares to all men ? He who can make it his trade , and profession , purposely to disfigure the very Image of Truth ( that is himself , the Image of God ) must needs be sensible sometimes , that he mocks himself , with his fellow Creatures ; and cannot be ignorant , that his Creator cannot be mocked . I dare appeal to any such man , whether he has not sometimes deceived himself to scorn , if not to derision ; and so over-acted , that he has sensibly found , that his longing Affections , had been better gratified , if his brains had been more quiet , and at rest , and that he had obtained better trading , and quicker returns for them , if he had not hung out so many , and various signs for them . There are many men , who never attained what they eagerly desired , or earnestly pursued , for this very Reason ; that by utterly disowning their main intent , have greatly puzled , and at length caused their Friends , and followers , to desert them , rather than always walk along with them in the dark , or in a mist. A man may be allowed sometimes , (a) dark Sayings , but not false lights ; and we may admit , (b) counsel in the heart of a man to be like deep Waters , but not muddy , or discoloured Waters ; Such , do most commonly deceive the Authors . It is not seldom , that these kind of men meeting together , become like two men in the dark , and stumble together , but neither , as Solomon says well (c) knows at what he stumbles . When a Cretian meets with as perfect a Cretian as himself , he is forthwith then ( if not at some other times ) in a perfect maze , and must needs confess himself a Fool , because he is justled in his old paths , and knows not readily which way to walk , nor so much as to turn himself . We needed not , indeed , have ranked these kind of men , under the notion , or title of Wisdom ; unless to distinguish them from those , we term Innocents , from whom they differ in a large degree , wholly deserting the attendant of that attribute , Innocence , if we believe David , who says , it will bring a man peace at the last . Whatever such man esteem himself , or however he may be esteemed of by some ( and it is an evil fate , that sometimes the Fool should be applauded for Wise , and a wise man derided for being circumvented , or overreached , as men term it ) there is no Wise man , but will conclude with Solomon , that (d) He that hideth hatred with lying lips , and he that uttereth a slander is a fool . Nay I will be bold to go further , and say , that he who uses to gratify a far more noble Affection , than hatred can be esteemed , with a lye ; and with any seeming approbation , or allowance of his Reason , is no better than a Fool ; and such is every one , who professes , and allows of dissimulation , as an Art. Surely , whenever any man draws a false vail over himself , to hide himself from others , the Devil throws another over him , to hide him from himself ; Or else his Reason would shew him his folly , together with his falshood . That Reason is very weak in man , which shews not to the whole Soul , at some time or other , falshood to be a crime . If it do not , that man is a very Fool , in the estimation of all men ; and I may tell him according to my definition , he has no conscience , that is , no consultations , whispers , or debates , amongst the faculties of his Soul ; which thing , he will take as a greater ignominy , than the other title . If it do , and it is heard ( which is the thing I call conscience ) and yet a man acts against it , in a constant course of motion , his Reason is weak , and he can never be allowed for wise . For when his Reason becomes subservient to Affections only latent and not up in Arms on the suddain ; It is rather deceived into a compliance , than mastered , or overcome by force . I say not , but that the most Prudent , nay the most Wise here on Earth , may act sometimes both foolishly , and falsly too ; but then , it must be from an Acute disease , which quickly terminates , not a Chronick and lasting one in the Soul , not such as steals upon a man , and yet he thinks he is in health ; not a contented vassalage of Reason , but rather a constrained bondage of her for a time . I have alledged and owned the potency , and predominancy of the Affections in the Soul ; But I think in the case of a professed Hypocrite , Reason may as properly be said to misguide the Passions , as the Passions to mislead Reason ; and then , that man can never be indowed with Prudence , or right Reason , if at some time or other , it will not take place , and be master . We have little Reason to look for Happiness , or expect to find it , in that place , where Wisdom and Prudence are discharged from the Watch ; Or so much as to think , there is any inward order , or regularity in that Soul , where the door or entrance into it ( the Tongue ) is hung false , of intent and purpose . If any do expect to build a Temple for Peace , with the materials before mentioned , he must inquire out an able Surveyor , and a more exact Contriver , than I am like to prove . I know it will prove a vain thing , to demand of any such kind of person , what quiet , ease , or peace of mind , he usually finds within himself ; since that dissimulation being his chief profession , he will dissemble his injoyments , as well as his aims , and palliate his Wounds and Scars , as well as his Weapons . But if we could appeal to his Conscience ( of which there is some question whether he have any ) it would tell him , as well as Isaiah has told us all , there is no (a) peace obtained upon any indirect course . However every man by appealing to his own Reason , may receive information , that he who always paints , and colours his own Actions with a false Gloss , or Varnish , must necessarily have some fear , and a jealousy or suspicion within himself ; that in all addresses , honest intents , and innocent well meaning actions from others , there lies secretly hid , some poyson covered over with that (b) precious balm , he himself makes such daily use of : And what pleasant , quiet , peaceable Inmates , jealousy and suspicion are , I leave to the judgment of all , who have at any time entertained them . We will allow a number of men to have a nimble slavish Reason , whom yet we will not allow to be endowed with right Reason , or Prudence . Whenever Reason yields to make a breach upon the rules of Justice , or Charity , she is not right , and streight ; but bent and inclined by some evil or ill-set Affection . If she do not strike at the Affections for mastery , she is a slave ; If she do , there is no peace for the present , nor till their subjection ; And hereabout will I conjecture , much of our Peace , and Happiness , and disorder , and unhappiness in this World , depends . I have sometimes thought , that if Reason in man , meriting the title of Prudent , might towards any present safety , and quiet kind of the Souls injoyment of her self , in this life , transgress any rule of Charity , naturally engraven in the Soul , or delivered to her by Divine Law ; It were in this only case of not believing all things ; for since we hourly behold , the treachery and falshood of the World in general , and find withall , how all ages have derided this credulity , and long since given to a good man , in this charitable sense , the name of a (c) fresh water Souldier , or Novice ; Since we almost daily see , and read examples of particular men , who by their too great credulity in this kind , have drawn misery and sorrow , and imminent danger and destruction upon themselves ; Why should not Reason , that is right Reason , now and then , nay often , call for , and place , that no beautiful nor pleasant thing , Suspicion , as a Centinel in the Soul ? I do believe , there is a righteous and good God in Heaven , continually beholding all human actions , and a rewarder and punisher thereof , according to demerit ; and since I do believe so much , I may conjecture , that he would not frame human Nature , capable of any bodily affliction , or suffering , but what by his gift of patience , and contentedness , might be born with some kind of pleasure or delight . The Mind , or Soul distinct , and of it self , is not vulnerable in any part , but where it yields of it self ; and I am sure , pleasure which is the health of the Soul , will sooner arise in being deceived from a good and innocent intent , and meaning , than in deceiving from a bad , and evil one , and therein the deceived has the advantage ; and therefore I do not , nor dare not recommend that thought , to any one . Wise , or Prudent , we would all be , whether we know when we are so , or not . It is a very pleasant prospect , some have said , sitting on the side of an hill , to behold the Errors in the vale below ; but then a man had need be very well seated , and fixed , left that through some mist arising from thence , or some giddiness , or inadvertency in himself ; he rowl down into the same , or the like Errors , he beholds . If I could espy out , or find a ground for this kind of sedency ; that it ever were or could be possibly obtained , and held , while we remain here on Earth ; I would presently grant , that man might be happy here , whatever became of him hereafter ; and that a wise man ( in no other notion than the Heathen took him ) were certainly an happy man. In case of Prudence , as I define it , I will agree with him who says , that while she is (a) present , a Deity is seldom absent , at least , there is a Deity ready at hand , to assist and help ; but I do not agree with him , that she ( I mean Prudence ) was ever yet within the power of any Mortal , or at his beck or call , or that I am able to (b) shew her to any man , in such manner , as that he may lay hold on her , and detain her . He ( with others ) who seems to undertake so much , has done no more , than what Solomon had done before him , endeavoured to shew us the vanity of all things ; which indeed , is a prospect from Prudence , and which , most sober men see by fits ; and yet often court those things , they beheld as deceitful , and which usually carry repentance and sorrow , as their attendants ; So as , to see vanity , do's not amount to a clear sight of all things conducing to Happiness . Prudence is a flitting companion of human Nature , if she rise with us , she may hap not to lye down with us ; and if she lye down with us , she may hap not to rise with us . If the Spaniard had his wish , and the World should be able to rise wise one morning , it is to be doubted , or feared , above half of it would go to bed foolish . So much is a man apt to differ from himself , and that from causes sometimes appearing , and sometimes not . A great and wise Statesman was wont to say ( from some experience 't is like ) that that was seldom , or never good , and sound Counsel , which was given soon after dinner ; and surely there may be found , many other , and far greater obstructions to Prudence , than fumes arising from a full stomach . The Soul is subject to many imperfections , as long as 't is subjected to work in a Body , and to become tired , as well as stifled or blinded . If Alexander could always behold sleep , as the earnest of death ; a man of a meaner capacity , may see it and term it the emblem of folly ; and find , that his Intellect , that is the better part of his Intellect ( for I do not mean his Imagination but his Reason ) is not able sometime to watch for his will , one hour , nay one moment . We may sometimes find Reason , or Prudence in the Soul ( that is Reason in her best native dress ) and behold her as an handmaid to Happiness , and quiet , and she may often prove no less , and so we claim and challenge her to be under our jurisdiction , when ever we find her ; but yet still , she is often out of the way when we want her , and would have her , nay , when we have most need of her . We may think to borrow her , or lend her , and indeavour to shew her to another ; but if we do , we must lend the party our eyes too , at the same instant and season ; for he who is Prudent himself , if at any time he will take upon him to make another so , had need be as well able to infuse his own , or some discerning Spirit into him , as afford him his rules and documents to walk by . We are too ignorant , and blind , I fear , in finding out , or discerning the manner of conveyance of very human Prudence , as we call it ; whence it is , and by what ways and methods 't is attained . Prescriptions or directions for Prudence in the Soul , are good , and yet may be compared to our Physicians methodus medendi , towards recovery or health of the Body ; the method may be orderly observed , and a man never the better , it may be somewhat worse . The best and most prudential saying , is no otherwise to be looked upon , than a Recipe , which works on several Subjects several Effects , and several Effects on the same Subject , at several Times and Seasons . We may grant Solomon to be as great a Doctor as any , in that case : but none of his precepts are so far approved , as to be Universally infallible , and without exception . It is generally true indeed , which he says ( as for instance in this ) (a) A soft answer turneth away wrath ; but we meet sometimes , or at particular seasons , with tempers and constitutions , where a rough , blustring , or bold answer shall soonest work that effect . Though he generally tells us , there is a time for all things , he could never prefix that time , to particular occasions , or particulars to time ; that must be left to every mans Prudence , or rather to God. That may be Prudence to day , which will not prove so to morrow . For though we are able sometimes to judge rightly of anothers disease , we are apt to be deceived in the secret inclination , or suddain alteration of tempers , with which we deal . And therefore he himself is forced to leave us at large , with some such excellent general sayings as these , (b) The preparations of the heart are in man , but the answer of the tongue is of the Lord. (c) Commit thy works unto the Lord , and thy thoughts shall be directed . (d) The heart of man purposeth his way , but the Lord directeth his steps . (e) The lot is cast into the lap , but the whole disposing thereof is of the Lord. (f) Mans goings are of the Lord , how can a man then understand his own way ? And , that power to a please a mans very Sense at any time , even to eat and drink , was (g) from the hand of God. As if when all were said , that could be said , there were a provident wise disposal of all things , beyond the reach of human capacity , to which he referred us . A quick discerning sight of Reason ( often by the level of Justice and Charity though Gods gracious direction ) which some men have pretty ready at hand , and in a sort fixed in the Soul ; has many and great advantages here , and were to be wished , if but for this one attendant , which St. Paul glances at , that a man might suffer fools gladly ; That is , not fret and vex himself , at the beholding the inherent folly and madness of some men in the World. He who is at any time indowed with this discerning gift of the Soul , ought to own it with all thankfulness , but yet , there is no appropriating ( though attributing may be sometimes allowable and tolerable ) of divine gifts to human nature , lest in saying , (h) We will be wise , we find with Solomon , at the same instant , It is far from us . It is sufficient to render human Nature somewhat unhappy , and incapable of any setled tranquillity of mind ; that this one seeming inherent gift , or Attendant in the Soul , Right Reason , or Prudence , shewing her self sometimes as our Vassal , does at other times become so treacherous , as to desert and forsake us , and leave us only light enough to have the want of her espied . It is , and will be owned as some point of knowledge , to observe the cloudiness which sometimes hangs over us : To discern our want of so clear a sight into very human affairs , as others are at the same time indowed withall , or we perhaps at other times ; How often weaker eyes , in estimation , outvye us as we say , and that we are forced as it were , to borrow , or take our light , or have our Candle lighted from them , as I may say . Now if we do not at such time withall consider and behold our selves , rather a subject of infused light , capable of receiving more or less , according as it may further the good will and pleasure , or secret purpose of some Almighty Power , than an independent light of our selves , or shining at any time by our own proper power , or strength ; Every view or espial of such defect , which is often incident to the wisest man , must necessarily torment , and vex us : And no man , how wise soever , is able to prevent these billows , arising from such his often cogitations , nor able to shroud himself from this very kind of storm , or be at rest in his mind , without recourse to some such shelter as this , that there is some Eternal light , which lighteth every man which cometh into the World , according to his good will and pleasure , and from whom every good and perfect gift descendeth , as from the father of lights . And therefore I am prone to think , those Heathens so much in esteem with us , either secretly owned all their common abilities in this kind , as divine gifts , without assuming a self-sufficiency ; or yet thinking themselves wise by Fate ( for so it is likely they call'd Providence ) did in a manner render up their Souls to their Donor , or Author ( from whom how much further they might be enlightned in the end , I know not ) or else rather palliated a tranquillity of mind , than really felt any . If they had any thing of Wisdom , or foresight , as we say , they must needs espy their own defects and weakness , and that view must necessarily beget some disease in the Soul , unless they were able to behold or believe , a wise disposal of all things , as well as an inevitable one . For as to any thing under no better notion than Fate , Destiny , or Necessity , as well blind as inexorable , it would afford a man rather ground for discontent , and sooner prompt him to curse his fate , than acquiesce in it . But if any man will admit they beheld an irresistible , but yet all-seeing and wise power , under any of those names , I will not quarrel , or dispute with him about words . Thus have my thoughts sometime rambled in relation to Happiness here , or a desire of any thing here , to make us so . Never let us envy any man for his outward accessions ; They will do us no good if we had them ; for his inward indowments , we know not what they are , or how easy and pleasant in his Soul , or how they would fit us if we injoyed them , or the like . Let him who is able only to satiate the Soul , moderate our desires here , and make us wise , onely , unto Salvation ; and then are we happy ( even here ) whether we know it , or no. Epist. IX . Wherein the Author maintains Divine Wisdom and Providence , ruling in , and over the Soul of man , more especially , and more apparently ( if considered ) than any work of the Creation : And that the Affections in the heart of man seem that part of the Soul , whereon God more especially exercises his prerogative , moulding and changing them on the suddain , to his secret purposes , beyond , and even contrary to any foresight , conjecture , or Imagination of the very Soul it self . THere are already extant , no doubt , the footsteps or Monuments of many more excellent Souls than mine , which have indeavoured by their Writings , unknown to me , to render conspicuous to the World , or to a succession of Souls after them , a constant and continued operation of one only Eternal intellectual wise mind , in every the most vulgar and ordinary motion , of the most common visible work in the Creation . And surely he who has but the ordinary discerning Spirit of a man , is either strangely fascinated , or else had need go out of this World , and be transplanted into some other , before he can become capable to deny in his heart the belief of such a thing , it is so obvious to sense in each particular . Nature , as we call it , has no such certain impress upon its habitude or motion , as that we can in any case rely thereon ; for when she seems to intend one thing , Providence draws forth another , not contrary to Nature . And upon the most diligent search thereinto , we cannot arrive to any satisfaction , or come to an end of our enquiries , but after all we doubt , and wonder and are nonplus'd ; Cause direct us to Cause , and all to one that is the first and Supreme ; insomuch as every Herb , according to the old saying , is sufficient to demonstrate a God , and give some higher title to the cause of all being and motion , than Nature . The Soul of man , and its strange excellent faculties , has not seldom happened to be as you may perceive , the wonderful subject of my thoughts ; and therefore I would not seem here to descend any lower than that , to find out , or maintain a providence ; nor indeavour to extract that out of a Flie , which is more visible , and may far sooner be perceived in man himself , if he could or would but look into himself . That the Soul of man ( or Spirit and life in man as some would ) is that work , or extract in Nature , in respect to which , all sublunary things seem at first to have been created , and yet continue subservient , will not be denied by any , I believe . And therefore in all likelyhood , that , if any , may be esteemed a free Agent according to Nature , and out of the Dominion , or Government , of any superior distinct power from Nature , and so work as regularly and orderly as any other , according to the common course of Nature . But if any the least inspection be made into it , it will quickly be found , and observed to be more various and strange ( I might say exorbitant ) in its motion , than any other work in Nature , and more strangely stopped , and turned in its course , so as its mutation cannot be rationally imputed to the dominion of any thing , under the bare names of Nature , Fate , Chance , or the like , nor any other thing than some Eternal Intellectual mind . For if it be prone by Nature to commit all those acts we term or call evil , beyond that of any other Creature , as it too often happens by experience : If it at any time work that which is good , above and beyond that of other Creatures too ; which is as visible ; then necessarily , there is some power visibly exerted over the Soul of man , beyond that of Nature . Which thing I somewhat wonder , how it escapes the daily observation , or notice of the most ordinary Intellectual mind . Surely the Soul only passes with it self for a free Agent , while it is busy and intent in looking outwards ; and not while it looks inward , by reflex upon its past and present motions . For whatever we think we see , or know at other times , we then suspect at least , whether , clearly and truly we see , or know at all ; or how , or to what end and purpose we act , or move ; and are inforced secretly to own our selves foolish , and miserable , until some unhappy gale of Pride , fill or extend the Sails of our Imagination again . For certainly no man ever looked soberly and narrowly into himself , but found himself , that is the best part of himself , not only a prisoner , and underrestraint , but an absolute Subject , and Vassal to some Superior Power ; and so under a necessary , and legal constraint . If we behold the folly and madness incident to man , and seeming inherent in our Nature , we may well admire , how we happen to live in so much order and peace , as we do . If we look upon that Viceroy in us , Reason , to be of any absolute restrictive power in us , and our own by Nature , we may well admire , and wonder at our daily mad extravagant follies ; And therefore we cannot adjudge that , other , than placed as a Guard or Centinel , and now and then as a Monitor , or Controller in us ; but of no power to command , and so must necessarily yield such power to be in some Superintendent , over and above what we are able to find out in Nature , or the like . I have thought , as well as others doubtless before me , that the World is ruled by Wisdom , but not ours ; that our folly is sufficiently apparent to our selves , and that through our folly , rightly and humbly discerned , an infinite Wisdom shines or glimmers , somewhat to be seen ; And farther , that we live in such order as we do , is not from any inherent prudence in our Governours ( the contrary every man is too apt to espy ) but a Wisdom shewn through their weakness , plainest seen , and best extracted ( so it be not done with an evil eye ) from beholding their weakness . Which Wisdom , did we not sometime behold , as well as their folly , we should never be able so much as to speak rest unto our Soul here , or dethrone , or keep Fear from an absolute dominion in it . We can readily grant and allow to a man , such as we term Wise , a kind of ability to carry on his designs , and intended purposes by others , in such a secret , close , and covert way and manner , as that , those his subservient Agents , although they chiefly act as from him , and for him , shall imagine and think the while , they act all along for themselves ; and that there were no other secret spring , or engine that moved them , than their own Affections , or that light , by which their Affections moved ( as some would have it ) their own proper Intellect ; and to this our Wise man , we can afford the glory of the Action , when we see the End ; and pass by , as unregarded , those Instruments , which seemed to carry the greatest stroak in the affair , while it was in action . And it is strange , we cannot sometime move one step higher , and afford as much to some Divine Essence , to which power is as inseparably annexed , as Wisdom ; since from our very reason we are able to affirm , it must necessarily be such a kind of Being , that worketh all in all . Man cannot , as we say , make a Mercury of any logg , but at best and utmost , conjecturally pick out , and make use of such instrument as is fittest for his purpose ; and he is a wise man , who can do that : but to the first and principal Mover , in such necessary concurrent action , there is absolutely requisite , such a power , as is able to fashion and wholly to mould , and change the Souls of men , to secret intents and purposes , rather than lead and incline them , and that is God ; through whose Grace we now and then see and behold , how those wise men of the World , who thought they had wrought others to work pursuant to their own wills , intents , and purposes , have all the while indiscernibly ( by themselves ) and ignorantly , fulfilled the wise and secret will of the Almighty , ( manifest in the sequel ) rather than their own . Some men may , at some special times , think themselves naturally Wise , and please themselves with an imaginary conceit of self-ability , and that such and such things , proceed from ( or at least succeed according to ) their foresight . But this seldom holds or lasts longer , than their blind Affections are gratified by it , or in some measure pleased , with a good success as we call it , or prosperity in the World : For 't is at such time chiefly , that men take their own brains for able Contrivers , and Surveyors ; and think themselves wholly beholding to them . Let but any thing cross , or grievously wound those Affections , and then we find the greatest Philosopher and Naturalist , at a loss , and his Tongue becomes his own , rather than his Brain ( though strictly neither is so ) and he will be prone , readily to cry out Digitus Dei , and behold that finger in a storm , and through a cloud , which he saw not before , though it were as apparent ; he will then see and believe the greatness and glory of the Sun , above other Bodies , by its visible Bow only ; which holds no longer than the clouds continue . And therefore it is a great mercy to any one , to have this vail opened by crosses or otherwise ; that he may look in , and behold the slippery places , men are set in here , and the place of rest which is otherwhere prepared . For if there be any Sanctuary ( in the ordinary notion we use the word ) for the Soul to flee unto for present ease and rest ( over and above that quiet the Soul finds in an Universal Love and Charity which it hath for all Creatures ) it is a firm belief , that there is the hand of a wise God , permissively at least , in the disposition and actions of all men . And truly I could not wish the veriest enemy a greater displeasure , I believe , than to think otherwise ; or pray against him in worse terms , than Fabricius did at supper time , upon hearing the Grecian Philosophy , and the opinion of Epicurus , that the immortal Gods took their pleasure without regard of human affairs ; God grant that Pyrrhus and the Samnites be of that opinion , while they have War with us ! A Wisdom in the Deity , not for it self , but over us , and for us , is that gracious and happy sight , which must keep us from sinking in a storm . A belief effected through our Reason ; that (a) though the waves of this Sea ( wherein we at present wade ) are mighty , and rage horribly , yet the Lord that dwelleth on high , is mightier . The (b) beholding here his presence in righteousness , which when we awake we shall be satisfied with , is some present ease and satisfaction ; and he who beholds it not , in some degree and measure , is certainly always in a deplorable , and often in a desperate condition . (c) This is the place to hide us in . (d) This is that strong hold , whereunto we may always resort . This is that , by which we must be (e) holden up , and not be (f) confounded in the perillous time . Indeed the whole Book of Psalms , wisely made choice of for our daily Service , is to my apprehension , a Cordial Compound of Prayer , and Praise , in relation to this subject , God's Providence ; an invocation , (g) that he to whom vengeance belongeth , would shew himself , or a Magnificat for his daily shewing himself , and contains little other matter . (h) Hither ( into this Sanctuary of Providence ) must we come and behold what destruction is made upon the Earth , who it is that maketh Wars to cease , and breaketh the Bow and knappeth the Spear in sunder , &c. and from thence , Be still then , &c. For he whose Spirit is once become throughly troubled , from any outward accident , and can again be still , and at a calm , without beholding the provident Wisdom in the Deity ruling over us , has a deeper prospect into Nature , than ever my Reason could allow me ; or else has found out some strange imaginary cure , beyond ( I think ) most rational sober men . Deus refugium , the title of the Psalm , and twice there repeated , the God of Iacob is our refuge , must be ( I think , and I doubt not but I think it rationally ) Our hope and strength , a very present help in trouble . It may seem a needless discourse to you ( since it is not like to be seen of others ) to dispute for God , and talk of Providence , when I in no wise doubt , but that you always move with a fixed eye thither ; And to think to prevail over other men , and settle them in that opinion , may seem almost as vain a labour to him , who maintains the Affections in the Soul of man , to be the principal Spring in its motion , and those Affections to be at the sole disposition of an Almighty Power , and out of the reach of human battery , which the Intellect seems not . For every Soul is better able , even of it self , to behold truth , than embrace or affect it , and we find it more easy to awaken mens Reason , and inform their judgment , than either reclaim or guide their Affections . But for that , we only deliver some grounds of our opinion to be considered , if ever they come to be seen of others . That in the extraordinary , at least , motion or inclination and turn of the Affections chiefly , there needs the concurrence of a Divine power , and that there is nothing of casualty , fate , or chance in the case ; If I should alledge Scripture , it might seem to many , a begging of the question , and I should obtain little credence , to tell them from thence , that God (a) fashioneth all the hearts of men , that the (b) King's heart ( and so every mans ) is in the hand of the Lord , as the rivers of water , he turneth it whither soever he will : And to produce from thence particular instances or examples of God's changing Saul's heart , after he had made him King , and that the band of men which went with him upon such change , were only those whose (c) hearts God had touched : And that it was he only that (d) opened the heart of Lydia , so as she attended unto the things which were spoken of Paul : His mollifying Laban's heart toward Iacob , (e) when 't was in the power of his hands , as he says , to do him hurt ; And his brother Esau's too , who had no less power , as might be thought , and a will too , to do it ; may seem to many the repetition of a vain story . But to alledge that strange instance of Pharaoh moving first against the light of Reason , and after acting in despight of many signal wonders , for that God had hardened his heart , as 't is repeated several times in the story , may seem much more so . I would not be suspected of you , or any in the least once to imagine , that any man sins by the direct guidance of Providence ( there is another power that has a recourse to the heart , as the chief Shop or Workhouse in the Soul of man , and (f) St. Iohn tells us who it was , that put it into the heart of Iudas to betray his Master ) but I think the heart is only bent and inclined to evil , when God letteth it alone to it self , or the bare light of weak Reason , and leaves us destitute of his help ; And in that very case , God so ordereth the event of sin by his providence , as that it becomes serviceable , to his most Wise , most Just , and most Holy purposes ; And further that when the heart has once wedded it self to some particular object , through the deceitfulness of sin or the like , there is no divorce to be had or effected but by the special assistance of divine goodness towards the Soul of man. For notwithstanding Reason may be convinced by the arguments of another , and there may be a representation of its conviction to the Affections , yet it holds on ; Reason may , and often does beat upon the heart , but it cannot enter , so as to obtain any possession ; as if it were to shew there were a superintendent power , which shuts , and no man opens , and opens and no man shuts , and that that part of man , were more God's peculiar than any other . Thus we find it in the abovesaid case , where Moses and Aaron were sufficient to convince an obstinate Pharaoh in point of Intellect , ( as he often acknowledgeth it ) but God had the sole dominion over the heart , and permits it now and then to be contracted and shut up , against all human light , (b) That his power might be shewn , and his name might be declared throughout all the Earth , as St. Paul tells the Romans from that place . Affection in man ( as in my thoughts of the Soul I have already touched ) seems often the most disorderly , and irregular thing in the course of Nature : And therefore could I once prevail with any man so far , as seriously to consider the strange motion of it , in himself or others ; I do think it might prove the readiest way , to quiet it for a time , and dispel those misty clouds which are raised in the Soul , by the very restless struggling of the Affections ; and enlighten it to behold , a constant working providence over all its faculties , and especially to win and regain that very part of it ( for what is our understanding to our Creatour , but to admire him ? but our Affections are given to embrace him ) and to have our Affections become inflamed thitherward . Sometimes our Intellect cannot but observe how strangely and suddainly the Affections are cooled , moved , or restrained beyond its foresight or prospect . We see , or hear , or read a thing an hundred times , and it may be then think our Intellect clear , and discerning too , and yet not become affected with it ; And it may be these our waters , at some other times , are rapidly moved , not from the Imagination , I shall rather chuse to say , from some Angel coming down at certain seasons ; that Assistant , I mean , or Framer of the Intellect , that spirat quo vult . Otherwise the same words could never strike so much deeper into one onely , it may be of a great Auditory ; and he none of the quickest apprehension , or naturally or usually most discerning Spirit ; and that to the subduing of an unruly Affection , equally predominant in many others of the same Auditory . I know there is no man , but has loved , and feared , and joyed sometimes , without any apparent or discernible cause , to himself or any other ; and if he would or could but observe so much , he might possibly discern somewhat more than chance in the disposition if not Creation of his Soul. Some , and not the meanest Wits have stood at a maze at the Affections motion , especially ; And though they looked no higher than themselves , yet terminated in some occult cause , such as the blindness , and sometimes edge , and sometimes dulness of their Affections . It may perhaps seem to many but a mean distich of the Poet , Non amo te Sabadi , nec possum dicere quare ; Hoc tantum possum dicere , non amote ; but I must crave leave to judge otherwise of it , and that he saw by that , as far as ordinary human Reason is able to shew us ; and I take his meaning to be , that such is the condition of man , as that notwithstanding , there be often presented to the Affections , an invitation without exception , and sufficient ground and reason offered to them , to imbrace and accept ; yet they are stubborn and decline it , and want something more than natural human light , to bring them to compliance . There are thousands doubtless have received all the endearments imaginable from particular persons , and thought well of them , but never heartily affected them : And on the other side , notwithstanding all the scorn and contempt , injuries and affronts they could receive from others , have yet heartily and truly loved them ; So as 't is no wonder the Heathen amongst all their Gods , thought only Love blind , and so represented him to us . Indeed upon the beholding , and consideration , of any the least Plant or Insect , there is a glance offered , of some power wonderful and to be admired ; But that power is chiefly to be seen in ordering , ruling , and determining the Passions and Affections of men , sometimes preventing them from breaking forth in an Insurrection , and then suddenly quenching the fire , that the World be not thereby in a greater flame . This doth the Psalmist ascribe to him , (a) Surely the wrath of man shall praise thee , the remainder of wrath shalt thou restrain . I do think some rational accompt in Nature might be given of the motion of celestial Orbs , and no less of the Spirits of Beasts , Why there is so much , and such apparency of gentleness , and meekness , and patience , in the Lamb , and in the Dove ; and why at all times the contrary , and so quick and ready a will of revenge in the Bee , and the Wasp ; that Passion and Affection in several Creatures should so much differ , and yet the one not exceed the other in Intellect : But why several men sprung from one and the same stock in Nature , should now and then resemble each Creature in point of Affection , and exceed them either way , I know not , unless by such a wise working Power , as ordering the result of all human Affections to its glory in the end , should permit the sometimes mad pursuit of them ; Whereof Reason as his present gift , is sufficient to demonstrate their Error , ●●d so justly condemn them , and Grace only to reclaim them . That men should adventure their Lives , and Fortunes , yea their Souls too , and hack and hew one anothers Bodies in pieces , to please the appetite of an ambitious and covetous Prince , nay perhaps some less apparent Meteor , some one or two Subjects designing either to build on the ruins of others abroad , or divert mens eyes for a while , from looking into their own corrupt , and base designs and practices at home , or the like . What is it ? but some base rubbish of Affection in the generality of mankind ; sympathetically ( as I may say ) kindled , by the heat of some ambitious desire in particular Persons , or highly inflamed in them at least , by the Devil or some evil Spirit . I am sure there is nothing of Reason or Prudence ( nay or Nature ) could lead the generality of mankind in companies , into such design ; since you may quickly and easily convince almost every particular Person of them , that it is safer and better to be quiet at home . But when this fire is once throughly kindled in a Nation , and every ones hand is against his Brother , he knows not why ; How strangely and how suddainly do we see this fire , ( when there 's apparent matter enough left ) put out and extinguished , and those scattered who delight in Wars ? On the other side notwithstanding the fierceness of man ( which every way turns to Gods Praise as the Psalmist says ) how readily and easily , do we often daily see a multitude governed by such Cobweb human Laws , as they are able at any time to break through , and want not ( the greatest part ) will to their power , and yet they are led often all their days like sheep , by the hands of weaker and worse shepherds than Moses and Aaron ; who feed them not , but rather poll , and sheer , or fleece them without resistance . For either of which , rather than the stay of the raging of the Sea , if any man can pierce so deep into that thing he calls Nature , as to shew me any single undeniable cause therein ( nay I might say any colourable cause ) other than the Will of one single , Eternal , Wise Power , for secret purposes only known unto it self , I will adhere to him , and relinquish that opinion I at present hold of Providence . EPIST. X. Of Credulity , and Incredulity , the rise of both , and that Credulity of the two , is of more pernitious consequence . And of the Evil of imposing on others , or creating or raising a belief on false or uncertain Principles . SInce I have elsewhere as well disowned my abilities , as disclaimed any call or Authority , to treat of that incomparable divine gift , Faith , in a strict and saving Sense ; And withall made some kind of confession of my own : I hope , if in declaring here my opinion of the dangers attending Credulity , and evil consequence of imposing on mens belief , I do by way of introduction , and making some inquiry into the ordinary acceptation , as well as proper signification of the word , Faith , a little touch upon it , in that gracious Sense ; it may be without scandal and offence . The word , Faith , is often taken , for that which should be ever , the ground of it , Truth ; As when we commonly say , there is no Faith in man , we mean thereby , there is no truth in man , or just ground for a belief ; and so that saying , Nulla fides , pietasve viris , &c. is to be understood . So the word faithful is often meant or intended for true , as that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render in one place (a) This is a faithful saying , and in another place render the same words (b) This is a true saying , and such indeed as may obtain an assent and raise a Faith in us . Thus we also conjoyn the words in the oath of fealty or de fidelitate , and render it in the administration to be true and faithful . And most certainly , whenever Faith or faithfulness is spoken of God , it must necessarily be intended of his truth ; as where 't is said (c) Shall their unbelief make the Faith of God without effect ? God forbid , yea let God be true &c. So , (d) God is faithful by whom &c. (e) Faithful is he that calleth you , who also will do it . There are , they say , who have reckoned up above twenty several significations of the word Faith in Scripture , but I 'le not meddle therewith , or yet trouble you , if I can avoid it , by confounding it with the bare cogitative faculty , but distinguish the one from the other as near as I can . Faith , or Belief , in the strict genuine Sense , and proper meaning thereof , I take to be , a conviction or perswasion of the Intellective Faculty , to accept a thing for true which it cannot digest into any kind of knowledge , or receive under the colourable notion of knowledge . Or more generally thus : An assent or perswasion of the whole mind ; Because the Will , and the Affections , if any powerful effect be wrought upon the Understanding , concur for a time therein . This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , which is derived from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , persuadeo , and therefore (a) the Apostle rehearsing the saying of St. Iohn Baptist ( as we translate it ) He that believeth on the Son , hath everlasting life , and he that believeth not the Son , shall not see life , by way of opposition one to another , makes use of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together ; And the like may be found in other places . Now as to Faith in the most gracious Sense ( as well as conscience of which I have already treated ) I do in all humility think it to have its rise and first work ( I will not say from , but ) with Reason ; Nay I think that both Faith and Conscience are Effects in and through Reason ▪ in the one case as Reason is passive , in the other case as it is active . Conscience being a result from Reason's whispers in an advised active deliberation ; and Faith being a result ( through God's grace ) from Reason's silence in an advised yielding , upon a kind of passive deliberation . For truly as Conscience in my opinion is no other than an effect in the Soul wrought from the bare ( seeming ) stroak of Reason , so I do believe that in the birth of Faith , such I mean as we talk of in a justifying notion , there is some stroak upon Reason too ; but withal I acknowledge there is somewhat more viz. an insensible ( though Hearing may be the instrumental means of its coming ) stroak from the Divine Power and Goodness ; A lightning from above (b) purifying the heart , melting the Affections , and new molding them , (c) according to the working of his mighty power . And this is that precious Heavenly Balm , by which we lenify and heal those wounds made by the stroak of Reason , in some case of Conscience ; and such wounds there will be now and then occasioned by the Will 's disobedience to Reason's dictates , and serving the Affections . Now of this strange work in the Soul , Faith , no man can certainly point to any peculiar instant in which it is wrought ( as he may to the stroaks of Reason in point of Conscience ) neither can we discern any thing of the reality or truth thereof , further than by a general propension to good and a general aversion from evil : And which we cannot by any other way shew to others , if we would shew it , than by our works . Indeed the very same may be said of Conscience ; We cannot so much as shew that to others , either whether there be such a thing in us or no , or whether it be good , or whether it be evil ( if there be such a thing moving in us ) unless by the Affections embracing that which is good and rejecting that which is evil : For from thence it may be collected ( other men having the like Reason with us ) whether the Affections are obedient to Reason , or run by Sense . They are both blows or influences likewise upon the Affections , and there is a kind of concurrence or meeting together of all the faculties of the Soul , as I humbly conceive , in both cases . We are told with what other part than the Brain , man believeth unto Salvation , and therefore I do here , in the case of a good and perfect Faith , think the word Confidence to be most proper : For though it be a word which some by misuse have rendred of no good sound ; yet St. Paul makes use of it , in this very case , (a) Therefore are we always confident , &c. ( for we walk by Faith , not by Sight ) we are confident I say , and willing &c. repeating it again . For when a compleat victory is obtained as well over the Affections ( and by consequence the Will ) as over Reason , there is a confidence in the Soul , a reliance on foreign aid , a trust . But yet certainly since there is no disputing argumentative faculty in the Soul but Reason , neither can there be properly a perswasion of ought else ; the thing is chiefly effected in and through Reason , though not by Reason : and if Reason at any time be quite left out in either case , I much doubt whether there will be a good Confidence , or a good Conscience . If men would we should behold their Faith , let us see their Reason too attending on it , or coming after it , and permit us likewise to make use of ours ; which if they do , they may be assured we shall have an eye to their works , and not much regard ought else . There is ever most talk of those things , we least understand , or are able to perceive or judge of . Whatsoever defects there are in the Soul , or whatsoever Errors in any of the faculties happen to be committed ; As when men sin against the very plain light of Reason , if they are blamed , if there be an indeavour to reclaim them , they are apt to talk of their faith , and their conscience , and take them up as weapons , not only to put by the stroaks of others , who wish or would have them morally honest , but even sometimes make use of the same to offend also . But when the one or the other is thus brought forth ( I will not say to view , I may say to ostentation ) doubtless St. Paul's words in relation to one , is no unfit reply for either , (a) Hast thou Faith ? ( hast thou Conscience ? ) have it to thy self before God. It 's He alone can judge of the sincerity of both , but if such would approve them to men , and shew their Faith to be true and their Conscience to be good , they must make it evident by such fruits as are proper to them and arise from them , whereever they are ; for Faith worketh by Love : and a good Conscience , being a ready obedience of the Affections to the dictates of Reason , will always act in conformity to its laws . These are by the Apostle joyned together , (b) Having faith and a good conscience , and so we are willing to leave them , and by no means separate them , and pray they be not only joyfully embraced by all , but better apprehended by some . Faith , as it is a bare human perswasion in the Soul ( for from thence the word is properly derived as I have said ) of the truth or falshood of a thing , or the good or evil , lawfulness or unlawfulness thereof , is no more than a bare assent or consent of Reason to the one or the other ; but upon Reason's deceit ( for no opinion can alter the nature of a thing as it is in it self , but the same remains as it was , good or evil ) the Affections are set upon a very dangerous precipice , because subordinate to Reason by a Law of Nature ; if they obey , they must leap with Reason into a gulf on the one side , and if they disobey , they fall into a miry quagg on the other side , and make good the Apostle's saying , in that very sence of human perswasion , whatever is not of Faith is sin . Reason is requisite and necessary in either case to the creation of that thing we call Faith , be it natural , or be it supernatural : for that no irrational Creature , be it of never so quick a capacity , can be said in anycase properly to believe , I shall make evident in the conclusion . Now though Reason in its nature or original be as well an heroick and valiant faculty , as the most noble and generous in the Soul , and such a faculty as will not presently yield upon every summons , and yields only when it finds an impossibility of victory , and there is left no cause as well as strength to defend it self against all opposition ; yet sometimes by a kind of supine negligence and want of exercise of this most noble faculty , it becomes so degenerate , that it not only permits the passions to rule in the Soul as they list , but becomes as it were subordinate to that of other mens , and seems to move only according to their directions . This is that thing which I call or term , Credulity , sometimes a weakness , but most commonly a laziness in the Intellective faculty ; and a conformity of Reason , or an approbation or allowance thereof , to whatsoever is brought before it , without due examination and trial . This is it , which has caused so many vulgar , as well as dangerous and pernitious Errors ; and I dare say , were it not for it , that is a laziness of the understanding , Idolatry had never been , or at least never took footing , as we say , in the World ; For never any man was yet so stupid and blockish , as upon consideration and due examination , or the least resistive operation of his Intellective faculty to believe the work of his own hands to excel himself , and be brought to fall down before it and worship it , and think that it were a greater crime to dismember it than his brother . Now though the contrary , Incredulity , may be thought sometimes to have its rise from worse Principles in Nature , and to be , as it often is , the effect of a stubborn refractory Will , or rather the Master's whom that Will serves , viz. corrupt Affections , so that we find the Saying after a sort verified in particular persons , Non persuadebis , etiam si persuaseris : Yet is there in truth a perswasion , and the fault remains in the inferiour faculties of the Soul , which though they may be more violent in their course , do not usually hold out so long ; Nay sometimes the Affections ( being as I have said in the hands of God and turned as he pleases ) do on the suddain unexpectedly comply with his Vicegerent in the Soul , Reason , if that be in the right way , though they disobey its first Summons . But if at any time the fault be in the Intellect , by negligence and a tame compliance , they then err by a kind of Authority , and being led by a blind Guide , such as makes not use of its own eyes at least , they necessarily both fall into a Ditch . A man may do himself much hurt by always keeping that inward door of the Soul , Reason , close shut and barred , and believing nothing beyond Sense , that outward Port of it ; and such an one may be termed perverse as well as incredulous ( as our Saviour once called his Disciples ) but to leave it alway ready open , and become like a child (a) tossed to and fro , with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lye in wait to deceive others , is of more dangerous consequence . Those incredulous Disciples of our Saviour , believed to good effect at last ; and some have observed of Thomas , how his Incredulity at first , wrought a good effect at last , and proved a stronger confirmation of our Saviour's Bodily Resurrection , than the ready belief of the other . Besides a perverse Incredulity , caused by the Affections too much addiction to Sense , and to be led only thereby , there may be I confess and sometimes is , a kind of Sceptical Infidelity , or Academical reservation in man. A doubting ferment in the Soul , neither expellible by Reason or Sense for the present ; But this is rare , attending now and then the most quick and searching brain , and doth often proceed from some kind of humility in the Soul , and then likely in the end , terminates in a clear and setled perswasion ; For he who is not apt to doubt , will scarce believe any thing with assurance or as he ought to do . That blessed fruitful Plant in Nature , Charity , on which I have thought , and cannot but think , every good and perfect secondary gift , is , and must be ingrafted , seems very apt and ready , as well as powerful , to win Reason's assent , to accept things delivered for true ; and so , as St. Paul says ( as of it self ) It believeth all things &c. But surely there is no more meant by that , than concerns the Fidelity of the Messenger or Relator ; that is , we are thereby inclined to think that that man verily believes the truth of those things , which he would perswade my Reason to accept for true ; And truly he who hath but the least grain of perfect Charity in him , can ordinarily do little less for the most fantastick Dissenter or even a modest sober Turk , than thus to judge favourably of his well-meaning ( although 't were to be wished , the Intellect did not now and then find just ground to rebuke that good Affection in the case ) But now should I , or any man , be so charitable , as readily to believe the truth of the thing it self ; or that there is a firm indubitable ground for any human opinion or exposition obtruded upon me , when I yet continue conscious of my own Errors , and daily defects in point of judgment in like cases ( as surely every man is ) I should have no Charity left ( which men say begins at home ) for my self . And in admitting an infallibility in any other person , without consulting my own Reason ; that very infallible person , however he pleased himself with my belief , would judge me a fit Subject for Anticyra . 'T is good for every man to consult his own Reason throughly by it self , before he admit any other to take place in his Soul , and to be possessed ( or prepossessed as we say ) with any another Spirit than his own . I am verily perswaded there is no man living , let his Affections be up in Arms , and as furious as they will , or can be , against me , for instance , but his own native Reason ( if he have any ) consulted and advised barely and simply of it self , will admonish him that he ought not to destroy me . Which thing is a blessed curb in Nature , for the preservation of us Mortals , against the destruction of one another , and so I have that little security in Nature besides God's daily preventing and restraining hand . But if once Reason in man become so facile and pliable , as to have that original engravement wiped out , and defaced , and admit the impression of another ; And another man shall become ( in God's name shall I say ? No ) master of his Reason , I have nothing left to trust to for my preservation , but Gods extraordinary wonderful providence . If man can be so far perswaded , as to think he do's God service by any unjust or bloody act , or helping to promote or further the same ( which no man's own Reason of it self ever drove him to ; his passion might , and the gratifying another's passion might induce the perswasion ) certainly he is credulous , and credulity in that case is very dangerous which we need not go so far as Greece for a sad consequence of , and talk of Agamemnon only , when every place affords one , though not the like . This kind of perswasion , which some would have to be termed Faith , is chiefly wrought through an inclination in mankind , to what we call Religion , wherein St. Paul tells us he once lived after the strictest sect , a Pharisee , and then persecuted , and (a) verily thought with himself , what our (b) Saviour foretold : That is , he was perswaded or belived , for I do not take the word , thought , in either place to be meant of the bare cogitative faculty , as sometimes it is ( especially when Reason is lost , after which manner some barely think themselves Princes , and cannot be said properly to believe they are so ) St. Paul had his Reason about him , and that Reason , yielding or consenting , is properly , a belief . I hear of no such thoughts or belief in him afterwards . And here I must confess a little further of my own belief , or perswasion ; that that man whoever verily believed it lawful to persecute another to the death by Reason of his dissenting from him in point of belief only , never yet believed aright or imbraced a true Faith , as he should . Man in contemplation , cannot certainly , fall into any consideration so abstruse and full of distraction as that of the strange variety of beliefs in the World , in point of Religion , as we term it : How it happeneth or cometh to pass that the Soul of man , of one original extract , and of no great native difference , should in this one Principle , which is the adoration of some Deity , as its Creator and Preserver , run such various ways and courses , and imbrace such contrary tenets , and each believe they hit on the right in point of judgment . Surely if man were generally left unto himself , and some men had not been possessed with other Spirit than their own , the very Spirit of delusion to assist them ; A number of men of profound judgement , and subtile in the maximes of Government , and not subject to have cheats put upon them , had never believed of old , the uncouth dreams of their Poets , the idle tales of an old woman , nor the wandring fancies of melancholy Hermits . There has been of ancient invention , some soporiforous Art over mans Reason , first by laying it to sleep , and then exhaling it into a belief ; For no such victory as we read of in old times , could ever be obtained by plain force over mans Reason . And Reason yet continues sure , under a kind of fascinating power , or else we in these our days , and in this corner of the World , who have one infallible foundation laid us , and seem to agree therein , could never raise such various superstructures , such towers of different Model and Form , and believe none truly and exactly built , but what is done by our master Builders in select numbers and companies ; and then for want of looking down upon that Foundation aforesaid , of which Justice was the level , and Charity the cement ( and whereof our superstructures I am afraid do not generally partake ) batter each other from our several aspiring Turrets , to the admiration and laughter of any sober Heathen . There is no cause of these our distractions , and seeming contending about our God , so readily at all times offers it self to my thoughts , and is so approved of my judgment as that of Credulity ; a thing though most common in the vulgar , and men of low degree , yet very incident to human nature in general . Something men would deify and believe above Reason , and in a lazy prosecution thereof , believe even contrary to Reason ; that is , they lay aside their own Reason to rest , and accept anothers , perhaps the first comers , and so the next and the next ; especially if he bring them any new and strange matter for a belief . Yet in this compliance , though their Reason presently submit , they usually , through it , take the advice of their Affections , and so soonest believe that which they have in desire , or a ready Will to ; Which thing Will is ever attendant on the Affections . Now there are very few men , but would be wise or so accounted , wiser than their brethren , though they are not so . And thereupon if a man in the least estimation for Wisdom , and withall reputed a sober godly man , shall but begin to pity their Errors with a seeming sorrow , and modestly acquaint them , how long they have been led in darkness by others , their liberty of Conscience ( for so it must be intitled ) enthralled , and that it is high time to awake , and become wiser and more discerning ; and that wiser they are , or shall be , if they will believe him ; That man shall not want a favourable attention at first , and that usually terminates in a simple credit in the end . That the Soul of man , while it is conjoyned to a body here , is a Prisoner and in a kind of Thraldom , we all agree , who believe it to be celestial and a substance of it self . We naturally affect liberty , and therefore upon the very sound of that one world Libertas ; Reason , which is or should be Mistress in the Soul , and free of it self , though not so free as perhaps it might be out of the Body , is apt to stir and move . But I wish to God it were his blessed will , before it moved in every man , or in the beginning of its motion , it might through his grace consider a little , this common plausible Doctrine to the Affections , of liberty of conscience . The Affections indeed , according to my definition of Conscience , are therein included ; and 't is their liberty we would , that they should not be in subjection to Reason ; but our best part we enthral usually by this very hearkening and compliance . Our Reason , and what proceeds from that , though we are under some clouds of the Body , is freer than we imagine , neither can any man restrain it without our assent , and that is the only way of slavery it is subject to in surrendring and yielding it self up to another mans ; and therefore to preach up liberty of Conscience , is to me a strange Doctrine . I dare challenge all the Potentates or mighty men of the World to deprive me of my liberty of Conscience , that is a free consult of my faculties , alone and by my self , or to believe what I list , which is the result of Reason , it self . Indeed they may , by some hard usage of my Body , hinder the free operation of my Soul , while it is in the Body , and they may separate them at last ; but that is the utmost they can do . And they do often hinder the gratification of our Affections , because to the gratifying of them , there is necessarily some bodily act or motion ; and that , it is to be doubted , is the liberty most men aim at , and catching at that shadow they lose the substance , enslave their Reason to let their Affections reign ; and thus are men taken in a snare , while they think to creep from under a net . This is that medicine for cure of Souls which some men have found out , that , like some sort of poison , tickles the heart till it stupify the brain , pleases the affections so far on the suddain , as that they insensibly attract Reason's consent , make their own Reason submit to that of others , because others have best pleased them , and so possessed them . Thus is that excellent gift , Reason , deluded , which God has bestowed on every particular man , in some measure , for the government of his Affections ; and which every man may , and ought to make use of alone , and apart by it self ; and is a thing that seldom leads a man right , when it moves by consent or Sympathy , and is perswaded and stirs not , but , according to Chancellor More 's story , in company . They who thus readily lay aside their scale of Reason , to make use of other mens , for their Affections , may be thought to have it of so weak a make and size , as that it would prove a fruitless endeavour , to advise them not to receive any thing for currant at any time , but what they likewise well try and weigh alone by their own ; It would break some say it is so slight , and this is the badge of the generality of mankind under the notion of the vulgar . Well , I do not think many men under that notion so weak but that they might very well and very safely do it , and that it is a restiveness in Reason , and a contracted rustiness , rather than a weakness , which a man might wipe off , and that every man might of himself become able ( God assisting him ) to direct and govern himself , and with more ease , and surer peace , work out his own salvation with fear and trembling ; At least if he made any use of his Reason , he would soon discern the danger of this Foreign assistance towards his present peace , especially voluntary aids without Authority of their Prince , who seldom aim so much at others Spiritual advancement as their own temporal . But for the present we will suppose the generality of mankind , thus weak , under the notion of the Vulgar , and thereupon instead of advice to them , we will deliver our thoughts by way of remonstrance to you , who seem a man of a clear discerning judgment ( out of that rank ) and have taken upon you the care and cure of Souls , and that is only ; That you continue ever careful ( as I verily think you are of your self at present ) not to impose on us any thing , you have not first very well ruminated , and digested by your Reason , and besides that , you advise others of your degree , over whom you have any influence , to use the like care . (a) There is envying , and strife , and divisions amongst us , and we are carnal , and shall be carnal . But that gift of Reason in us hath nothing of carnality in it , as of it self , but is able to inform us , that as God has no need of our quarrelling or contending for , or about him , so neither can such doings please him , or be acceptable unto him . And therefore it may be somewhat of wonder , that Reason can assent , or be transformed into a belief , that the Deity whom we adore , should be invocated in any such case , or made partaker or Patron on either side . Surely when some mens Affections have once deluded their own Reason , there follows a necessary consequence , that that Reason should alledge the tendency of such Affections towards God ( who is the protector of all that love and fear him ) to delude others too , or else we could never believe at any time , we fought for God , or persecuted any man for God's sake . Indeed he is strangely represented to us by some men , somewhile the God of peace , at other times the Lord of Hosts ; sometimes of Unity and Concord , and making men to be of one mind in one house , sometimes of (b) division and discord , and setting the brother against the brother , according as it suits with their several Affections . And they give him these various Attributes and Offices at several times , as if , like the common people of Rome , we were to be kept in ignorance of his proper name ; that it should not be (c) Well known for a sure refuge , or at least we might call on it rightly , when the Kings of the earth are gathered and gone by together . St. Iames , by way of question , informs us a very truth (d) Whence come Wars , and Fightings amongst you ? come they not hence even of your lusts ? God has put desire or lust in our Natures , and has given us that divine gift of Reason , as superintendent over it , to regulate , and rule and direct it , and because we make not that good use of it we should , we are ready and willing to call on him for a colour in our siding and fightings , and thereby make him as it were the Author , who as we are told , is (e) not the author of confusion , but of peace . (f) It must needs be that ( nay in St. (g) Luke it is impossible but ) offences will come ; but there is a wo to them by whom ; and sure God permits it only to punish our inordinate desires . I may in some measure believe there is somewhat of truth in the opinion of those Philosophers , who held strife and contention necessary in Nature , and that were it not for a continual opposition all things would be at a stand , and even heavenly Bodies cease their motion ; But I shall as soon believe all the Poets fables to be real , and that in truth there was such a Goddess as Harmonia , begotten of Mars and Venus , as that the God of Nature , and God of the Christians , is either pleased with , or alloweth or approveth of our contentions for him and in his name , and that that thing is harmony to him . Neither do I believe that right Reason in any man , whoever had it , and consulted it , ever approved to him such a thing , as an Holy War , or an Holy Rebellion , be it against Turk , or be it against Papist . Me thinks the Scribes and the Learned on either side , when they help to foment our differences , and would set us together by the ears ( for I am of opinion there never was yet a civil national division or distraction without some Levites or pretended Levites in company ) would shew much more of a generous Nature , if they would hang out the right and proper flag , and declare to us what Aesops Fox told his Cock in the end , that they must feed on us ; and I am sure we had better labour to feed them otherwise , than under pretence of fighting for God , fight for them ; which , Reason , if it were not very weak , or rather lazy and credulous , would soon espy we do , in most cases . I never doubted but God has appointed and raised up for his service many good Shepherds of our Souls , and such as strive to correct our Errors , and faithfully endeavour to enlighten our Reason , for the well and orderly government of our Affections ; such as neither go about to court , or yet terrify our Affections , that they may thereby enslave our Reason ; But they are rare , and of such I need ask no pardon for these my thoughts set down in writing , if they happen to be seen of any beside your self ; they will I know readily pass them by with a charitable censure ; And of others I will not ask it ; but still continuing to think , Credulity in the vulgar ( or more properly a lazy Reason ) to have been the Anvil , on which the greatest mischiefs and evils in the World have been hammered and wrought , I presume to advise every man , that he make that good use of his Reason , as to see , it was given him to direct and guide himself chiefly , and not to be led thereby . And to our wise men of this World , I say , It is no difficult matter for one of an ordinary capacity , who is minded to get up and ride ( for the vulgar is often resembled to a Beast of burthen ) to cast a bitt into mens mouths ( that is their Affections , whereby they will yield up the rein of their Soul ( Reason ) to be guided any way the Rider pleases . But he who so does ( besides the casuality of a fall here ) I must tell him he incurs some future danger ; It being a Beast , which is apt to carry a man into perdition at the last ; And ; in my opinion , a Beast , which seldom or rarely bears a truly good man. If I should change my Metaphor of riding into flying , my thoughts tend to the same effect , That popularity indeed , is a seeming present delightful Air , which many men strive to fly , or at least to flutter in ; and some thereby have mounted very high : But if the shout be not so very great , that , like that of Plutarch's story , it break the very air , and cause our Eagles that spy so quick , and see so far beyond other men , to fall to the ground sometimes here , I question much , whether it ever brought a man to any station of happy rest in the end . My thoughts of Faith or belief , were intentional only of looking straight forward , and directly upon it , to behold what , and whence it was ; And this kind of reflexion on it , will perhaps be esteemed by you , as very uncomely , and unfit for a person of my condition , and therefore I will endeavour to turn my thoughts again into their first channel . And thereupon we continue to think Faith , at utmost , is no more than a perswasion of Reason ; If that perswasion be operated and effected barely from man , we call it an human Faith , or Belief ; if it be from above , we call it , and will allow it , divine : In either case , we still think it is , Reason yielding , or Reason quiet and at rest . Reason is that Forge in the Soul whereon it is wrought ; at least Faith is no other than a termination of Reason's work . Now having owned Reason in the Soul of man , to be a special divine gift , in no wise arising , or possibly to be extracted out of flesh and blood , according to any ordinary course of Nature , and a thing which distinguishes us from all other Creatures ; We cannot but think it here capable of an impression from above , and so may terminate in a blessed Faith ; but that is above our reach to define how it comes to pass . The other qualities it has , we may a little observe . It is capable I think quatenus human , to make and receive an impression without the help of Sense , nay above and beyond sense . When it is properly active , and makes this impress , and informs a man , for instance , that the fulfilling of Lust is a beastly sordid act ( which Sense could never do ) and puts some little stop to the Affections and to the Will ; I have called it , and do call it Conscience : When it complies , assents , or yields to embrace a thing as good or true ( which may be without any help of Sense too in some case ) I term it Belief ; and do think that neither the one or the other , can at all happen to be without Reason ; for , it is Reason's assent , that creates a belief , or gives it that denomination . If Reason be absent , 't is no more than a bare short cogitation of a thing , such as is , or may be in Beast which is driven away by the next thought . But belief solely attending Reason , or being the off-spring of Reason , has somewhat of permanency in it ; though it be subject to change habits . Faith , says the author to the Hebrews , is the evidence of things not seen ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems more full , and of a larger extent or signification , than we can well render by that word Evidence , or any one single word in our language , it is a (a) demonstration by argument or ratiocination , which may be , I think , without the present help of Sense ; He gives us this instance , (b) Through it we understand that the worlds were framed by the word of God , so that things which are seen , were not made of things which do appear . The latter part of conclusion , is no more than what every ordinary Heathen might espy from his Reason ; that visibility could not be the product of visibility ; that the framer and the framed must necessarily differ in a vast degree , and therefore conclude by way of argument from Reason , and as it were rest satisfied ; that it was no visible substance , but some eternal omnipotent invisible wise power or mind , that created the World in this admirable visible beauty and lustre as it is . And this as we call it Faith , so it is no more than ordinary . But for the Soul to lay hold on such a thing as Word and pierce into the depth of that monosyllable , which Saint Iohn with his Eagle eyes had so deep an inspect into , It must I think necessarily be reached down from Heaven , and be an heavenly light which first shewed it unto man. The Power and strength of Reason in man , able of it self upon consideration to raise an evidence of things not seen , is the chief and main ground which induces me to think , that no sober wise man , that is , no man whose Reason is in any measure clear , is an Atheist ; but that it must be the fool only , who says in his heart there is no God : And yet that there are and may be as well rational Infidels , as Christians , since that Word incarnate is above the reach of the clearest human Reason . In my Treatise de Anima , after my plain way and manner , I set down the grounds of my belief , of the immortality of an human Soul only , and that was chiefly from its Reason ; such a Reason as is able to weigh things without the help of Sense , I know that human Reason by the delusion of Satan , and for want of good exercise , is often captivated , and brought to accept any thing ( almost ) for true and current , that is so represented and laid before it , whuch thing I call Credulity ; yet that very Credulity is to me a clear evidence of the Soul's immortality , and therefore I mean here to speak a little of Faith or Belief , as it is described by the Author to the Hebrews , The evidence of things not seen , for surely by that , we may be distinguished from all other Creatures . Faith or belief , we men alone have in us ( whether by way of ratiocination or immediately given us shall not be our present inquiry ) a capacity to imbrace or catch or lay hold on things at a distance , which capacity we think is only the product of human Reason : A capacity in the Soul of man , which though it may seem at first view to come far short of knowledge , yet in dignity or worth far surmounts any thing , which we call , or can properly so call . Knowledge , such as it is in us or any Creature , is the off-spring of Sense , and Faith the off-spring only of Reason . For of things unseen , or of the true Nature or original cause of any thing , we have no knowledge at all . But that things are so or so , and that they differ in specie one from another , we and Beasts have both equal certain knowledge from Sense , unless they whose Sense is clearest , may be said to exceed a little therein . Sense certainly penetrates quicker , into the substance of things , than Reason can do into the Nature and causes of them ; and therefore the termination of one , may well be accounted knowledge , when the other acquires only the title of Belief ; And yet that belief arises from a much deeper sight , than the other . Which kind of light in the Soul , and such thing as may create a belief , we can in no wise discern in Brutes , although we do discern and allow knowledge in them . Because belief in its lowest degree , and at the least , proceeds from Reason , and such a Reason , as is or may be separate and distinct from Sense . I cannot but allow a kind of Reason in Beasts , concomitant and attendant upon Sense , sufficient to determine their election and choice , or , if you please , their will : But it is such , as vanishes with the act , and nothing from thence can amount unto , or be said to be a belief in any case . It is stirred only by , and vanishes with Sense , and the ground of its work being gon and past , there might be a knowledge pro tempore , but no such thing as a belief ; because there remains no fixed footsteps or hold of its operation . But belief , ever depending upon somewhat , and being a thing of permanency and continuance , it must necessarily depend upon such a Reason , as subsists of it self , and is able to work of it self ; For that is it which makes a belief : Otherwise there is no more than a cogitation ( or memory the renewer of a cogitation ) and such as the coming of one usually drives away the other ( as I said ) both in man and Beast . And though I cannot be said properly , between cogitation and cogitation , to remember a thing all the while ; yet I may be said to believe the same all the while without so much as a thought of the object matter of my belief . As to knowledge such as it is , in man or Beast , it is but a present plain demonstration of Sense , and a thing of no permanency without the continued help of Sense . For though I knew a man yesterday , I cannot properly say I know him , till I see him again , and then I may , but I believe all the while I shall know him , if I see him again ; and if a man shall ask me the question whether I know such a man , it is most proper for me to say , I believe I do , or shall when I see him . I will give you this plain instance if you please , a little to distinguish knowledge and belief : The wind blows , Now seeing the effects of its motion , in the Clouds , on the Trees , &c , hearing the noise it causes upon resistance , feeling the coolness of the air ventilated ; I know it blows , or there is such kind of motion , and so do's a Beast , but this neither of us know longer than we see , hear or feel the Effects . As concerning any such like future motion ; the cause of the Wind , whence it comes or whither it goes ( which the Text tells us we know not ) that is Reason's inquiry ; and it must be Reason's eye that beholds ought thereabout ; And what is from thence brought into the Soul , is of some continuance , a thing no ways incident to Beasts , and that which we call belief ; which , whatever it be , continues the same , till Reason be consulted again , and inform otherwise . If I believe the Wind to be fluent air ; If I believe it to be caused by some fermentation ( like that in our Bodies upon meeting of divers humors ) upon the concourse of several Atoms ; If I believe it is sent out of the caverns of the Earth , &c , my belief in each case , continues all the while the same , till Reason frame another in my Soul. Nay Sense shall not alter a belief , without some consult of Reason ; and therefore a belief once raised or framed do's upon every touch of Sense make a kind of resort to Reason , for its allowance , or disallowance , for its continuance as it is , or its change . For instance , if I once believe that you love me , or have a kindness for me ; If after I hear otherwise from others , or see a strangeness in your countenance , or feel some hard usage from you ; before the alteration of this first setled opinion or belief , there will necessarily be some consult of Reason ; whether this or that may not be , and yet your Affection continue firm . Now if Reason do not weigh things by it self , but listens only to the introduction of Sense , so far forth as to change my belief without due examination , this is the thing which I call Credulity , and for which , Reason is negligent and to blame . Though I allow a Will in Brutes , Imagination or Cogitation , Memory , and such a kind of Reason , as by and through Sense co-operating with those faculties , guides them in a regular motion , and may be said to create a knowledge in them , yet without Sense it is idle , and nothing ; And can neither put a stop to the Affections in opposition to Sense , nor create any such thing as a belief ; which is a matter effected above and beyond Sense ( though not clean contrary to Sense , as some would have us to believe ) and through human Reason , and is the consequent in such a Soul , only , as shall be able to work when the windows of Sense shall be shut up , or Sense shall be no more . Many Beasts are quick of Sense , and so of knowledge I grant , and may be said to be sensibly rational , but not rationally sensible , or so much as to consider their Sense , or raise any belief about it . And this is the utmost I am able to judge of their capacity ; for I must confess and acknowledge , that could I discern more , or could any man discover to me , some certain indubitable sign of any such rational motion in them at any time , as to give a check to their Affections , which is the thing I call Conscience , or create a light in them out of the reach of Sense , and raise an evidence of things not seen , which is the thing I adjudge to be , Faith or Belief , and which the weakest human Soul is in some measure capable of ( and I doubt not but Divine Grace does sometimes shine upon such beyond our inspection ) It would overthrow my opinion of their annihilation , or else much shake and batter my belief of our own Immortality . The Fowls of the Heaven are of so quick Sense , as that thereby perceiving the alteration of the Air , by a kind of adjunct Reason accompanying that Sense , they know their appointed time ( as 't is said of the (a) Stork ) and move accordingly ; yet being uncapable to foresee , or judge of any cause thereof , they cannot be said to believe ought thereabout , before or after . Undoubtedly the Ox may know his Feeder from another man , as sure as the Feeder knows the Ox from another Beast ; but the Ox cannot believe any thing of the Feeder , that he may or will hurt him upon a displeasure , as the Feeder may of the Ox ; for that must proceed from Reason's inquiry or information , above or beyond Sense . Many Creatures when they feel pain , or are sick and sensible thereof , have such a kind of Reason ready attendant , as often effectually works their cure without inquiry into natural causes , and so may be said to know the cure ; but yet without an inspect into natural causes , 't is impossible to believe it , and therefore 't is that rational sight only that creates a belief , and is in no wise the sight of Sense . Now when from Reason , there is raised in the Soul of man ( especially with concurrence of some Sense , collateral as I may say to the thing believed ) a firm and indubitable belief of any thing , we make use of the word knowledge , and say we know , and yet in truth there is no more than a belief in the case : For instance , I know I shall dye ; Now if I had never seen man dy , or heard of death , I should by my Reason , observing my decay and waxing old as a garment , verily believe some such thing ; but withal seeing , and hearing continually of the death of others ; I rest assured I shall dy , and so say , I know . But my own death being absolutely out of the reach of Sense , I cannot properly be said to know so much , neither does what I say therein , amount to any more than a belief . And so it is in many like cases where we say , We know : as where Iob says , as we translate it (a) I know that my redeemer liveth , there is no more to be understood than a firm strong Faith ; the like of St. Iohn Baptist (b) giving knowledge of salvation : And so I think is St. Paul to be understood in that (c) Chapter where he mentions knowledge so often . Now a Beast neither knows or believes any thing of his own death , for that , as the causes and symptoms of death are out of the reach of his Reason , which only accompanies Sense and is nought without it ; So his very death is out of the reach of Sense it self , and he cannot know it . For this reason perhaps some may think them the more happy Creature ; but if we consider it , and make good use of our Reason , we shall find that over and above that superlative prerogative , of beholding in a manner , and so believing future happiness , we have here a great benefit and advantage by it , above other Creatures ; and are enabled from hence to quit the Affections , which otherwise would be disturbed by the often false alarms of Sense , to which they are subject , and so keep our Soul from being wounded by any thing from without . Knowledge I say is a thing of the meaner extract , the product of Sense and in no wise of Reason , neither is Reason the parent thereof in any case , unless in some case of Conscience , a thing so much talked of , and which I have already mentioned . There indeed in case of the will's deviation from Justice ( which may be said to be a peculiar Sense annexed to Reason , or which human Reason is indowed with , and called Reason's Eye , without which it cannot properly move . ) I may truly tell any man having Reason , if he transgress the rule of Justice , you know in your Conscience yor wrong me , or do that which is evil : In other cases I cannot apprehend how we can be said to know , unless by common Sense . And that surely ( viz ) outward Sense , do's often afford us such an infallible demonstration , as that Reason cannot oppose it , or raise a belief against it , though without Sense or above and beyond Sense , she may raise a belief . And therefore in such plain cases of ocular demonstration , human Reason is ever silent , and in a manner useless : For why should she labour and travail in vain ? Wherefore should I argue within my self , whether white and black be the same , or whether they differ in colour , when my Sense is clear to perceive they do ? How should I believe alteration of substance , when I see plainly there is none ? Though human Reason be a gift that excels Sense , and raises sometimes such an high and lasting fabrick , as Sense is not able to raise , yet it never throws down Sense's building to do it , or opposes it self clean contrary to Sense . We may keep our Sense and our Reason too , and make use of both ; but when we happen utterly to exclude the former , I much doubt whether we retain the latter in its very native force . And therefore I appeal to any man of Reason , whether direct Idolatry be not folly , or rather a phrensy and madness ? I am as prone and ready , I hope , to believe as any other man ; I look upon it as the most excellent capacity of human Nature , and therefore if a man shall go about to perswade me such a piece of bread is flesh , whereof at first sight I might believe otherwise , I may with some Reason retract my opinion , and believe it , and that it might be some dried flesh , by art brought unto the likeness of ordinary bread . But if he shall tell me , this thing I now see is Bread made of Corn , and I believe him ; and then he shall forthwith go about to perswade me 't is flesh ; so long as it never was out of my sight , and my Sense tells me it is the very same as it was without alteration , I will reply I know it is the same , and need no assistance of Reason , to believe it the one or the other ; and without Reason , Belief is nothing , nor more than a simple cogitation as I said . Now because we will not , or cannot deny these kind of men who thus believe ( or would have us believe ) to be otherwise rational , and judicious in other matters ; And we are unwilling ( and it becomes us not ) to call them Fools , or mad men ; We will rather chuse to term them , Good natured men ; and think such their belief proceeds from that very innocent native goodness or Charity , which is apt to make a man believe all things , and is some excrescence or else superfetation of Reason . By which I yet mean no other thing , than what I have on insisted all along to be of dangerous and evil consequence in the Soul , viz. Credulity . As Reason is the most excellent indowment in the Soul , so it is oftnest abused , and we may daily observe more leger de main , and more tricks to deceive us , put upon our Reason , than our Sense . We shall always have our best Affection courted , if not bribed , to gain the consent of that ; and if it cannot be perswaded , or prevailed over by fair means ; there shall be a thunder through Sense , to raise some other passion in the Soul to force its consent , or at least to keep it quiet from resistance ; and we must be made afraid ( if feazible ) that we may believe , and told that there is no hope of Salvation , if we believe not as our Monitors would have us . This indeed may be called a cunning way of application to the Affections to delude Reason rather than to enlighten it . And thus by the false insinuation of others , and the negligence of our selves , Reason instead of being a sure conduct , becomes as it were a false guide , and instead of doing us good , often worketh us the greatest prejudice of any thing in Nature . Credulity , ( which is Reason blindfolded by another ) has doubtless led many men into sundry pernitious Errors , and so into utter destruction at the last ; and hurried them into further mischief , than either their native passions of themselves would have forced them , or their own Imagination could have invented for them ; and therefore it cannot seem uncharitable , though it may prove unacceptable , to advise all men to beware of Credulity , and to become cautious how , and what they believe . To avoid which danger , I know no readier way , than for every man to make use of , and exercise that blessed gift God has bestowed on him ( and so I may call it ) his own Reason ; And therefore I might here I think safely , if it happen to be seen , advice every one else as well as you to keep his Reason , as well as elsewhere I did every man ( from Solomon ) to keep his heart with all diligence : I do not mean , to keep his Reason a Prisoner , in subjection to his Affections , as most men do ; If he do , they will be deceived together ; but as their guide , free , and without dependance on any , but only that good God who gave it . And if every man would singly follow this advice , having engrafted in his heart that saying , Quod tibi fieri non vis , &c. I doubt not but we should see and taste better fruits of mens Faith than now we do . I know not how to separate the word Faith from Reason , or Reason from Faith ; If Reason be the ground of every ordinary belief , and I cannot possibly find its rise elsewhere , nor that any Creature can have in his Soul an evidence of things not seen ( that is an ordinary belief ) without the special gift of Reason ; Why should it be laid aside ( as some would ) for the introducing of that blessed effect in the Soul , which differs only in point of the object matter , and perhaps somewhat in degree ? In either case there is no more , than a perswasion of the mind , which can never be without rationality ; For without that , the Will and the Affections ( blind as they are ) necessarily follow Sense , and cannot be perswaded or prevailed with to imbrace any thing without Sense . Without Reason , a Cogitation is the bare work of the Imagination , or it self by it self working . It must have Reason's stamp at least ( how weak or blind soever she be ) to give it the title of a Belief . And a bare Cogitation ( as I conceive ) being a thing that falls short of a Belief in human Theory , must needs do so much more in Divinity , and will scarce amount to the Faith of a Collier : And if it should , I cannot conjecture any good it will do a man towards future Happiness , how ere it pleases in present fancy . Reason is a gift , which no man that has it ( how sure soever he be to have it weakned by infirmity or age ) would at present part with , to gain the whole present World : And in relation to the future , I trust , he who has bestowed that gift on us , will not be offended with the modest use of it thereabout ; since as to this present World we find it does not so far avail the best of us as to make us much happier than the Beasts that perish , who generally make as good use of this present World from Sense , as we do from our Reason . So long as we trust not in our Reason , neither suffer it to contend with , or strike at , or batter that Faith , which it self , of it self , is not able to raise , but let it stand by as a spectator ; methinks those men who ingross and appropriate to themselves the title of the Faithful ( as others do of Infallible ) need not make declamations against it , nor go about to affright men out of their Reason : But may allow it a (a) good gift though not a perfect gift ( since we own both from above ) and have so much Charity as to think ( or if they please to believe ) other men may be saved with it , as well as other men believe , they may be saved without it , or at least its strength ; Provided they do not wilfully sin against it , continue to spurn it , and colourably trample upon it , to raise themselves rather than any saving Faith in other men . Men look upon their Belief as a pretious and tender Plant ( however raised ) not to be touched ; and I would offend none in seeming to do it , and therefore I shall say no more of it : But pray God ( wherein I hope I cannot offend ) who has indowed us with Reason , such a Reason as is capable to take an impress from Heaven , as well as men , and as it were to resolve and melt into a blessed happy and saving Faith ; That of his infinite mercy he would frame in us , that Anchor of the Soul , fure and stedfast , which may secure us against all the raging waves of the World ; And yet continue to enlighten our Reason while we travail here ; that it may be able to espy and resist all the delusions of Satan , and our own and others Affections marching under the notion and colour of Religion ; And preserve us ever from unreasonable men ( whatsoever or howsoever they say they believe ) as well as those we term ( and reject as ) Infidels . The Soul of man considered in its ordinary faculties is wonderful , and perhaps a dangerous subject to treat of , but especially as it may be cloathed with graces from without ; And he who searches too narrowly into it , may sooner lose himself than benefit others : From all that I could think of it , I adjudge it immortal , and that is the main termination of my thoughts , which I dare make publick . We may please our selves sometimes with a conceit of knowledge of , I know not what ; but all is so little and nothing , that , let go our tenure of immortality , and cast away the thoughts thereof , we are , at best , but the wisest Beasts that perish , and need not a comparison with them . Did I say , cast away those thoughts ? They are so united I think to our Nature , that I dare the boldest man , who denies the subject matter of those thoughts , and would willingly do it , to cast them away , or wholly and perpetually disburthen his Soul of them . Such thoughts as these , to wit , of some future reward and punishment , have been conjectured from some actions of theirs to be inherent and arising in Mutes ; whereof I my self from Sense , and with concurrence of my Reason , stand convinced ; And when I can in like manner be convinced , that such thoughts can be made to arise in the Spirit or Soul of any , the wisest or most intelligent Brute ; I shall not then think my self much undervalued , to have such a Beast compared to me . For unless it be , to resolve that question , What shall I do to inherit eternal life ? Mine , or any mans knowledge signifies but very little . The resolution of that quaery belongs to your office , an office you have solemnly taken upon you ; the cure or care of no mans Soul but my own is commited unto me . The office of King Philip's Crier might better have become me , To tell men they are mortal ( which every man owns ) than to tell them , they are immortal , which is your duty . Now having in a manner intruded my self into your office , and yet referring my self therein to you ; If you incourage me to go on and proceed , and so , in a manner , patronize any Error by me therein committed ; the fault ( as I told you at first ) will lye at your door . Now to God Eternal , and only of himself Immortal , be adscribed all Praise and Glory . Amen . A PRAYER of the AUTHOR'S , unto Almighty God , for the Guidance and well government of our Souls , and the discovery and prevention of such Mistakes and mischiefs ( whether publick or private ) arising from thence , as in the foregoing Tracts and Epistles are more especially discoursed of . O God , from whom all Spirits receive their being , and who art the lover of Souls , favourably in mercy look upon the Souls of us men , thy most apparent image ; Reform us all in that part or faculty thereof , by which we chiefly go astray from thy truth , and do amiss ; Give to every one of us such a sight and sense of our own particular defects and offences before those of others , as may make us humble , not proud in Spirit ; Create and raise in us such a Faith , as may not only imbrace thee in thy wonderful works of mercy , but be visible in all our works ; Moderate and rectify our Affections by our Reason , and let them not so over-power our Imagination as to make us believe and disbelieve as may best gratify them ; Let us not suffer that Reason thou hast given us , to be born down by the strength of an elevated fancy , or the unruliness of a stubborn Will , but what our Reason clearly dictates to us , let us readily obey . Let us not abuse thy sacred Name and holy Word , to gratify any evil or ambitious Affection ; nor suffer us at length in these our days and in this our Island , through our own precipitant madness and folly , to become the scorn and derision of all that are round about us , and to fall as a prey to some of them . Grant we may be subject for conscience sake , or rather for thy sake , since whosoever will or endeavours disturbance and confusion , doth set himself against thee the God of order . Look down and behold in goodness our gracious Sovereign , whom thou hast already from banishment restored to his just right , and ( as it were miraculously ) again placed over us ; one , who retains so much , and so perfect an Image of thee , as to be just to all men , and merciful to admiration , which is as much as the most unreasonable of Subjects can expect or desire . What human frailties he has been subject to , in mercy pardon . Defend and protect him against the attempts of all his Enemies , and especially those who under colour of his safety , seek his destruction , falsly pretending the advancement of thy Kingdom , and thy Glory . Let not our former unrepented sins of that Nature provoke thee to bring us again into confusion and desolation ; but be thou gracious unto us , and to all the world besides , that we may all in general see and behold , it is thou alone by whom Princes reign , it is thou alone who bringest the devices of the wicked to none effect , and it is thou alone who art able to shew us the madness and folly of our own ways and inventions : Which , let every one of us in humility beseech thee to do , for thy Son's sake ; To whom with thee , &c. FINIS . Notes, typically marginal, from the original text Notes for div A62243-e320 (a) Job . 2.11 . (b) In his Preface to the History of the World. (a) Lament . 1.12 . (b) Gen. 15.2 . (a) Flagrantior aequo non restat dolor ille meus , nec vulnere major . (b) Ps. 40.10 . (c) Psal. 39.6 . Notes for div A62243-e2730 a Psal. 147.4 . b Jam. 1.17 . c Bishop Andrews . d Job 3.13 . & 17. e Psal. 104.30 f Psal. 6.1 . & 38.1 . Jer. 10 ▪ 24. g Psal. 36.6 . h Jer. 30.11 . i Rom. 8.28 . k Judg. 13.23 . l Bacon in his Essays . m Hebr. 12.11 . n Rom. 5.3 , 4 , 5. o Rom. 8.20 . p Vers. 18. q Ephes. 6.17 . r Hebr. 6.19 . s Rom. 12.12 . t Psal. 23.4 . u Psal. 119 67 , 71 , & 75. x Deut. 6.11 . y Eccles. 7.2 ▪ 3 , & 4. a Mat. 5.4 . b Luk. 6.21 . c Hebr. 12.8 . d Eccles. 1.18 . e Psal. 39.6 . f 2 Sam. 24.14 . g Gen. 1.28 . h Gen. 9.1 . i Gen. 15.5 . k Gen. 20.18 2 Sam. 6.23 . l 1 King. 21.21 . m Exod. 12.29 . n 1 Sam. 2.33 , 34. o Psal. 17.14 . p Pro. 10.1 . q Pro. 17.21 , 25. r Mat. 10.37 . s Luk. 14.26 . t Luk. 11.27 . u Rom. 8.32 . a Isa. 55.2 . b Vers. 8. c 1 Pet. 5.7 . d Conjugium petimus , partumque uxoris : at illis Notum , qui pueri , qualisve futura sit uxor . Juv. l. 4. Sat. 10. e Permittas ipsis impendere numinibus quid Conveniat nobis , rebusque sit utile nostris . f Mac. 3.60 . g 1 Sam. 3.18 . * Eccles. 1.18 . h Rom. 7.18 . i Rom. 9.19 . k Luk. 22.42 . l 1 Tim. 6.7 , 8. m — Manet sub Iove frigido Venator , tenerae conjugis immemor . n Majore domus gemitu , majore tumultu Planguntur nummi , quam funera . o Luk. 8 15. p Psal. 144.12 . q Psal. 128.3 . r Psal. 113.7 , 8. s Sir Walter Raleigh in his Preface to the History of the World. t Eccles. 1.11 . u Vers. 4. x Josephus de Antiq. Judaeor . lib. 18. cap. 7. y 1 John 1.8 . a Jam. 3.2 . b Psal. 14.3 . c Psal. 40.12 . d Psal. 7.11 . e Psal. 78.18 , 41 , & 58. f Psal. 106.29 . g Psal. 19.12 . h Psal. 145.9 . i Lam. 3.22 . k Micah 7.9 . l Jer. 9.1 . m Psal. 49.13 . n Psal. 51.1 . o Psal. 103.2 . p Gen. 32 . 1● q 1 Sam. 1.8 . r Job 2.4 . s Job 3.21 , 22. t James 1.17 . u Gen 33.5 . x Vers. 9. y 1 Cor. 4 7. z Gen. 37.35 . * Prov. 18.14 . a Has perturbationes , stultitia quasi quasdam emittit furias . b 1 Cor. 13.7 . c Isa. 5.2 . d Jer. 2.13 . e 1 Tim. 6.10 . f 2 Tim. 3.2 , 4. g 1 King. 21.4 . h Prov. 4.23 . i 2 Sam. 19.6 . k 1 John 5.3 . l John 14.15 . m Vers. 1. a Rom. 5.12 . b Ecclus 22.11 & 38.17 . c 1 Thes. 4.13 , 14. d 1 Thes. 4.14 . e Quem res plus nimio delectavere secundae , Mutatae quatient — f Quicquid amas , cupias , non placuisse nimis . g Prov. 14.13 . h Prov. 25.20 . i Numb . 21. vers . 6 , to 10. k Job 22.23 . l Psal. 28.5 . m John 16.20 . n Fortitudo , est animo magno , elatoque humanas res despicere . o Ephes. 6.13 . p 1 Thes 5.8 . q 2 Tim. 4 7. a 2 Sam. 19.7 . b Job 2.4 . c Psal. 31.9 . d Psal. 107.39 . e 2 Cor. 7.10 . f Prov. 15.13 . g Prov. 17.22 . h Ecclus 30.23 . i Ecclus 38.18 . k Rom. 12.1 . l Job 5.18 . Una eademque manus , vulnus opemque — m 2 Cor. 3.5 . n Gal. 5.22 . o James 5.13 . p Psal. 94.19 . q 2 Cor. 1.3 , 4. r Rom 15.5 . s 2 Cor. 7.6 . t Isa. 51 12. u Psal. 4.6 , 7. Notes for div A62243-e10590 a 'T was the common saying of Chilo , and Plato mentions it to be written in Letters of Gold upon the Portal of Apollo's Temple ; and Iuvenal says it came from Heaven . Graeculus à coelo descendit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Thou art beside thy self . c Much learning hath made thee mad . Act. 26.24 . d Kom 7.23 . e — faciet discreta venenum , Antidotum sumet qui sociata bibit . f Luk. 3.4 , 5. a Prov. 30.24 . b Prov. 6.6 . a Gen. 1.24 . b Vers. 27. c Gen. 2.7 . d Gen. 9.4 . Levit. 17.11 . Deut. 12.23 . e Gen. 9.5 . f Vers. 6. g Eccles. 12.7 ▪ a Eccles. 1.8 . b ●al . 5 19 c Mat. 28.8 . a Quot homines , tot palata . b Sub nutrice puella velut cum luderet infans , Quod cupide petiit maturè plena reliquit . c To●tuitum est placere . d Psal. 53.5 . e Torva leaena lupum sequitur , lupus ipse capellam , Florentem liticum sequitur lasciva capella . f Job 6.5 . a Est in juvencis , est in equis patrum Virtus , nec imbellem feroces Progenerant aquilae columbam . Hor. b Psal. 139.22 . c Psal. 139.14 . d Gen. 3. ● . b Rom. 2.15 . c The Crocodiles weeping is a Poetick fiction . d Hebr. 12.3 . e Eccles. 12.12 . a Mirandum est unde ille oculis suffecerit humor . b Perpetuo risu , pulmonem agitare solebat Democritus . c Eccles 2 2. d St. Peter ( 2 Pet 2.16 . ) calls it man's voice , ( the dumb Ass , speaking with man's voice , forbad the madness of the Prophet ) as if an articulate voice were man's peculiar here on Earth . e Eccles. 3.19 , 20. f Vers. 21. g Wisd. 2.23 . h Eccles. 12.7 . i Chap. 3.2 . k Eccles. 2.4 , 5 , 6 , 7 , 8. l Mat. 16.26 . m Eccles. 1.3 . & 2.11 . n Eccles 2.17 , 18 , 22. & cap. 3.16 . cap. 4.3 , 7 , & 15 o Eccles. 2.19 . p Chap. 3.22 . q Chap. 7.29 . a — Totusque infusa per artus Mens agitat molem , & toto se corpore miscet . Involuntary motion . Voluntary motion . Affections enumerated . Tull. Tusc. Quaest. a Num. 16.15 . b Acts 14.15 . c Psal. 58.3 . d Mark 3.5 . e — 5.19 . f — 14.33 , 34. g — 8.12 h John 11.35 . i Luk. 19.41 . k Mat 5.4 . l Prov. 17.20 . m Prov. 6.17 . n Prov. 21.4 . Imagination defined . a Psal. 146.4 . b Psal. 2.1 . c Psal. 108.1 . d Rom. 7.21 . e Vers 18. f Psal. 79.11 . Memory defined . Reason defined . Conscience defined . a Prov. 15.15 . b Mat. 6.23 a Prov. 22.13 . b chap. 26.15 . c chap. 21.25 . d Ephes. 1.18 . e Mat. 11.15 . f Ephes. 5.14 . a Psal. 139.14 . b Vers. 6. c Prov. 30.19 . d Eccles. 11.5 . a Psal. 140.2 . Luk. 1.51 . b Luk. 9.47 . Mat. 15.19 . c Act. 5.4 . d Psal. 19.14 . e Prov. 15.28 . f Hebr. 4.12 . g Prov. 19.21 . h Psal. 45.1 . i Mark 2.6 . k 1 Kings 3.9 . l Psal. 95.10 . m Acts 28.27 . n Colos. 3.2 . o Mat. 16.23 . p Phil. 2.5 . q Luk. 2.51 . r Mat. 12.35 . a Gen. 1.15 . b Gen. 3.6 . a 1 Esdras 3. b Ecclus 7.23 . c Prov. 16.32 . d Jer. 17.9 . e Heb. 11.10 . a 1 Cor. 13.12 . b Psal. 78.8 . c Mat. 22.37 . a Heb. 6.4 , 5. b Vers. 9 , 10. a Jer. 8.6 . a Psal. 4.6 . b 1 Cor. 7.31 . a Psal. 55.6 . b John 16.33 . c Chap. 11. d Job 19.23 , 24 , 25. e Acts 10.35 . f Hebr. 11.6 , Cum ratione insanire . a Psal. 19.6 . b 1 John 4.12 . c Vers. 20. d 1 John 2.7 . e Chap. 3.11 , 12. f 1 Thes. 4.9 g Rom. 10.18 . h Psal. 19. i Luk. 7.9 . k Chap. 5-11 . l Mat. 16.16 . John 6.69 . m Mat. 5.44 . Rom. 12.14 . n Luk. 23.34 . o Acts 7.60 . p 1 Tim. 2.10 . q 1 Pet. 3.4 . r 1 Cor. 13.7 . s Col. 3.13 . t 1 Cor. 5.7 . a Luk. 6.31 , 32. b Mat. 7.12 ▪ c Mat. 22.35 ▪ &c. d Luk. 10.25 , 26. e 1 Cor. 13.13 . f Mat. 7.23 . a 1 Cor. 2.11 ▪ b Isa. 30.21 . c John 5.39 ▪ d Ps. 119.105 . e Psa. 131.1 , 2. Notes for div A62243-e19750 (a) Of whom he say 's Nec quenquam vidi , qui magis ea timeret , quae timenda esse negaret . (a) 1 Cor. 15.32 . (a) Psal. 9.19 , 20. (a) Joh. 4.24 . (b) Job 34.14 . (c) Jam. 1.14 . (a) 1 John 4.1 . (a) Psal. 77.19 . (b) Eph. 4.30 . (c) Psal. 147.9 . (d) Gen. 20.6 . (b) Psal. 139.7 . (a) 1 Cor. s. 40. (a) 1 Sam. 21.9 . Acts 14.14 . (b) Luk. 18.11 . (c) Rom. 8.9 . (d) 1 Cor. 10.3 . (b) Gal. 5.22 , 23. (c) 1 Cor. 12.10 . (a) Gal. 5.20 . (a) John 20.22 . (b) Acts 2.3 . (c) 1 Corinth . 15 , 56. (d) Acts 3.16 . (a) 2 Corinth . 3.17 . (b) Galat. 5.18 . (c) Galat. 5.13 . (d) 1 Peter 2.16 . (e) Galat. 5.14 . (f) Rom. 13.1 . (a) Acts 26.24 . (a) Gen. 6.3 . (b) The government of the tongue . pag. 18. (a) Eccles. 8.17 . (b) Eccles. 12.13 . (a) Psal. 118.20 . (b) Verse 22. (a) Psal. 104.24 . (b) ver . 30. (c) ver . 29. (a) Rev. 4.11 . (b) 2 Esdras 6.55 . (a) Prov. 30.27 . V. Ionstoni Hist. de Insecttis , lib. 2. a Hic nos frugilegas aspeximus agmine longo Grande O●●s , exiguo formicas ore geren●es , Rugosoque suam servan●es co●tice callem . (a) Prov. 6.6 . (a) Eccles. 3.21 . (b) Eccles. 7.29 . (c) 1 King. 4.33 . (a) Eccles. 1.13 . (b) Ecclus. 3.23 , 24.25 . (a) Luke 24.25 . (a) Optimus est enim Orator , qui dicendo , animosaudientium , & docet , & delectat , & permovet , docere debitum est , delèctare honorarium , permovere necessarium . (a) 1 Cor. 14.20 . (b) Ephes. 4.31 . Col. 3.8 . (c) 1 Pet. 2.1 . (d) What will not Malice invent ? (e) Jam. 1.21 . (a) Luke 20.14 . (b) Math. 21.38 . (c) Mark. 12.7 . (a) Nam neque decipitur ratio , nec decipit unquam . † Act. 24.16 . (a) Rom. 1.21 . (a) Instir. 3. part fol. 6. (a) Acts 9.7 . (b( Heb. 1.2 . (a) Psalm . 2● . 9 . (b) Philip. 2.2.3.12 . (b) Philip. 2.2.3.12 . (a) Ps. 75.1 . (a) Ars utinam mores , animumque effingere possit . (b) Difficilis , jacilis , jucundus , acerbus , et idem , Nec possum tecum vivere , nec sine te . (a) Nescio quid plus est , quod donet Saecula chartis , Victurus , Genium debet habere liber . (a) Prov. 25.3 . Tanto buon , the vale nient . (a) Jam. 4.4 . (a) Prov. 19.6 . (b) Ecclus. 7.33 . (c) Job . 6.15.17 . (a) Prov. 3.3 , 4. (b) Rom. 12.9 . (b) 1 Sam. 1.8.1 . (a) James . 1.8 . (a) Prov. 27.19 . (b) 2 Corinth . 12.15 . (c) Ps. 55.14 . (d) Ps. 62.9 . (e) Ps. 27.10 . (a) 1 John 2.15 , 16 , 17. (b) Jam. 1.12 . (a) Prov. 6.35 . (a) Psal. 46.2 (a) Prov. 19.22 . (a) Lu. 12.20 . (b) Iamque opus exegi , quod nec Iovis ira nec ignis , &c. (c) Et cum rupta situ Messallae saxa jacebunt &c , Me tamen or a legent — (a) Mat. 6.29 . (b) Solomon in all his glory , &c. (a) Corinth . 12.1 . (a) Mat. 12.43 . (a) Phil. 4.13 . (b) 2. Cor. 4.8 . (c) Psal. 30.7 , 8. (a) Prov. 13.12 . (a) Jonah . 4.6 . (b) ver . 10. (c) Psal. 49.18 . (d) 1 Cor. 8.1 . (e) Eccles. 1.13 , 18. (f) Prov. 2.10 . (a) Wisd. 7.25 , 26. (b) Prov. 3.17 . (c) Prov. 8.12 . (a) 1 Corinth . 1.16 . (b) Pro. 21.30 . (a) Rom. 16.27 . (b) 1 Tim. 1.17 . (a) 1 Cor. 3.19 . (a) Pro. 1.17 . (a) Pro. 20.5 . (b) Ibid. (c) Pro. 4.19 . (d) Pro. 10.18 . (a) Is. 48.22 . (b) Ps. 141.5 . (c) Semperbonus homo tyro est . (a) Nullum numen abest , si sit prudentia — (b) Monstro , quod ipse tibi possis dare — (a) Prov. 15.1 . (b) Prov. 16.1 . (c) v. 3. (d) v. 9. (e) v. 33. (f) Prov. 20.24 . (g) Eccles. 2.24 . (h) Eccles. 7.23 . (a) Ps. 93.4 . (b) Ps. 17.19 . (c) Ps. 32.7 . (d) Ps. 71.3 . (e) v. 6. (f) Ps. 37.19 . (g) Ps. 94.1 . (h) Ps. 46.8 , 9 , 10. (a) Ps. 33.15 . (b) Prov. 21.1 . (c) 1 Sam. 10.9 . & 26. (d) Acts 16.14 . (e) Gen. 31.29 . (f) Joh. 13.2 . (b) Rom. 9.17 ▪ (a) Psal. 76.10 . (a) 1 Tim. 1.15 . (b) ch . 3.1 . (c) Rom. 3.3 . & 4. (d) 1 Cor. 1.9 . (e) 1 Thes. 5.25 . (a) Joh. 3.36 . (b) Acts 15.9 . (c) Eph. 1.19 . (a) 2 Cor. 5.6 , 7 , 8. (a) Rom. 14.22 . (b) 1 Tim. 1.19 . 1 Tim. 3.9 . (a) Ephes. 4.14 . (a) Acts 26.5 . & 9. (b) Joh , 16.2 . (a) 1 Cor. 3.3 (b) Lu. 12.51 . (c) Ps. 48.3.4 . (d) James 4.1 . (e) 1 Cor. 14.33 . (f) Mat. 18.7 . (g) Luk. 17.1 . (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Opera arguunt manus . (b) Heb. 11.3 . (a) Jer. 8.7 . (a) Job 19.25 . (b) Luk. 1.77 . (c) 1 Cor. 2. (a) Jam. 1.17 . 
A27212	----	Psyche, or, Loves mysterie in XX canto's, displaying the intercourse betwixt Christ and the soule / by Joseph Beaumont ... Beaumont, Joseph, 1616-1699. 1648 Approx. 1989 KB of XML-encoded text transcribed from 207 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A27212 Wing B1625 ESTC R12099 11691998 ocm 11691998 48205 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27212) Transcribed from: (Early English Books Online ; image set 48205) Images scanned from microfilm: (Early English books, 1641-1700 ; 12:5) Psyche, or, Loves mysterie in XX canto's, displaying the intercourse betwixt Christ and the soule / by Joseph Beaumont ... Beaumont, Joseph, 1616-1699. [6], 399, [1] p. Printed by John Dawson for George Boddington, and are to be sold at his shop ..., London : 1648. In verse. Two columns to the page. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jesus Christ -- Poetry. Soul. Love. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2001-12 TCP Staff (Michigan) Sampled and proofread 2001-12 TCP Staff (Michigan) Text and markup reviewed and edited 2002-01 pfs Batch review (QC) and XML conversion PSYCHE : OR LOVES MYSTERIE In XX. CANTO'S : Displaying the Intercourse Betwixt CHRIST , and the SOULE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Naz. in de Carminib . suis. By JOSEPH BEAUMONT , Mr. in Arts and Ejected Fellow of S. Peters College in Cambridge . LONDON , Printed by John Dawson for George Boddington , and are to be sold at his Shop in Chancery-lain neer Serjants-lnn . M. D. C. XL. VIII . INTO THE MOST SACRED TREASURIE OF THE Praise and Glorie OF Incarnate GOD , The Worlds most Mercifull REDEEMER ; THE Vnworthiest of His Majesties CREATURES , in all possible Prostrate VENERATION , Beggs Leave to Cast This His DEDICATED MITE . The AUTHOR to the READER . THE Turbulence of these Times having deprived mee of my wonted Accommodations of Study ; I deliberated , For the avoyding of meer Idlenesse , what Task I might safelyest presume upon , without the Society of Books : And concluded upon Composing this Poem . In which I endeavour to represent a Soule led by divine Grace , and her Guardian Angel , ( in fervent Devotion , ) through the difficult Temptations and Assaults of Lust , of Pride , of Heresie , of Persecution , and of Spiritual Dereliction , to a holy and happy Departure from temporal Life , to heavenly Felicitie : Displaying by the way , the Magnalia Christi , his Incarnation and Nativitie ; his Flight into AEgypt , his Fasting and Temptation , his chief Miracles , his being Sold and Betrayed , his Institution of the Holy Eucharist , his Passion , his Resurrection and Ascension ; Which were his mighty Testimonies of his Love , to the Soule . I am not ignorant , that very few Men are competent Readers of Poems , the true Genius of Poetrie being little regarded , or rather not subject at all to common Capacities : so that a discourse upon this Theam would bee to smal purpose . I know also , how little Prefacing Apologies use to be credited : Wherefore , though I had much ( very much ) to say , and justly , in this kinde , I will venture to cast my self upon thy Ingenuitie , with this onely Protestation , that If any thing throughout this whol Poem , happen [ against my intention ] to prove Discord to the Concent of Christs Catholicke Church , I here Recant it aforehand . My Defire is , That this Book may prompt better Wits to believe , that a Divine Theam is as capable and happy a Subject of Poetical Ornament , as any Pagan or Humane Device whatsoever . Which if I can obtain , and ( into the Bargain , ) Charm my Readers into any true degree of Devotion , I shall be bold to hope that I have partly reached my proposed Mark , and not continued meerly Idle . J. B. A Syllable of the CANTO'S . 1. The Preparative 2. Lust Conquered 3. The Girdle , or Love-token 4. The Rebellion 5. The Pacification 6. The Humiliation 7. The Great Little one 8. The Pilgrimage 9. The Temptation 10. The Marveils 11. The Traytor 12. The Banquet 13. The Death of Love 14. The Triumph of Love 15. The Poyson 16. The Antidote 17. The Mortification 18. The Persecution 19. The Dereliction 20. The Consummation . PSYCHE : OR LOVES MYSTERIE , In XX. Canto's ; CANTO 1. The Preparative . ARGUMENT . INrag'd at Heav'n and Psyche , Satan lay's His plots how to beguile the tender Mayd . Phylax mean while a contrework doth raise , And mustereth Joseph's Legend to her ayde ; That strengthned by this chaste example , shee To lusts Assaults impregnable might bee . 1. ETernal Love , of sweetest Poetrie The sweeter King , before thy gentle throne Deign to behold prostrate Vow , and mee : No Muse , no Gods , but thy sweet power alone I invocate ; for both his heads full low Parnassus to thy Paradise doth bow . 2. Thy Paradise , amongst whose Hils of Joy Those Springs of everlasting Vigour run Which makes souls drunk with heav'n , clensing away All earth from Dust , and angelizing men . Great David and his Son , drench'd in these streams , With Poets wreaths did crown their Diadems . 3. Defiance other Helicons ! O may These pretious founts my Vow and heart refine ! Deare Love , thou art my task : If ever bay Hereafter court my Muse , it shall be thine . My soule untun'd , unstrung doth waite on thee To teach her how to sing thy MYSTERIE . 4. A MYSTERIE wrapp'd in so close a cloud That * Psyches young and well-acquainted eye Staggers about it : yet more shades do croud And heap their night upon its secrisie : Feirce Belzebub , who doth in blacknesse dwell , Would fain have all things else as dark as Hell. 5. For He th' immortall Prince of equall spight Abhorr's all Love in every name and kinde ; But chiefely that which burn's with flames as bright As his are dark , and which as long shall finde Their living fuell : These enrage Him so , That all Hel's Furies must to councell go . 6. For as the wounded Lyon in his Den Roar's out his griefe ; so from his boyling heart A hideous groan broke forth , which thundering in His hollow Realm , bellow'd to every Part The frightfull summons : All the Peers below . Their Kings voice by its soveraign stink did know . 7. Nor dar'd they stay , by kembing to make neat Their snarled Snakes , or draw their Tails huge trains Into a knot , or trim their cloven feet With iron shoes , or gather up their Chains : Onely their hands they fill with Rage , and bring That common Subsidie unto their King. 8. Hel's Court is built deep in a gloomie Vale , High wall'd with strong Damnation , moated round With flaming Brimstone : right against the Hall Burn's a black bridge of brasse ; the yards abound With all invenom'd Herbs and Trees , more rank And fruitlesse than on Asphaltite's bank . 9. The Gate , where fire and smoak the Porters be , Stands alwayes ope to them that be without : Hither flock'd all the states of miserie , As younger Snakes , though crawling far about , When the old Serpent's hisses summon them , Into her patent mouth of poyson stream . 10. The Hall was roof'd with everlasting Pride , Deep paved with Dispaire , checker'd with spight . The Hangings were of Torments fair and wide : The upper end presented to their sight Great Satans Arms , drawn in an iron sheild , A Crowned Dragon Gules in sable field . 11. On his immortall throne of Death they see Their mounted Lord , who in one hand did bear His Globe , ( for all the world He take's to bee By right his own , ) and in the other wear His Mace , on which ten thousand Serpents knit , With restlesse madnesse , gnaw'd themselves and it . 12. His awfull Horns above his Crown did rise , And made them shrink in theirs ; his Forehead Was Plated with triple Impudence ; his Eyes Were Hell reflected in a double Glasse , Two Comets stareing in their bloody stream ; Two Beacons boyling with their pitch and flame . 13. His Mouth well-neer as wide's his Palace Door , But much more black : his Cheeks which never could Blush in their own , had rak'd the world for store , And deeply dy'd their guilt in humane Blood. His griezly Beard all singed , did confesse What kinde of Breath us'd through his lips to presse . 14. Which as he op'd , the Centre , on whose back His Chair of ever-fretting Pain was set , Frighted beside it self began to quake : Throughout all Hell the barking Hydra's shut Their awed mouths : The silent Peers in fear Hung down their tailes , and to their Lord gave eare . 15. Three times he shak'd his Horns ; three times his Mace He brandish'd towards Heaven ; three times he spew'd Live sulphure upward , which when on his face It soused back , foul Blasphemy ensu'd , So big , so loud , that his huge Mouth was split To make a passage to his Rage and it . 16. I yeild not yet ; Defiance Heaven , said He , And though I cannot reach thee with my fier , Or scepter , yet my Brain shall able bee To grapple with thee , nor canst thou be higher Than my brave spight : Know , though below I dwel , Heaven has no stouter hearts than live in Hell. 17. For all thy confident Promise to the Seed Of Dust-begotten Man , my Head is here Unbroken still : When thy proud foot did tread Me down from my own sphears , my Forehead there Both met and scorn'd the Blow ; and thou at first ( What e'r thou talk'st to Man ) did'st do thy worst . 18. Courage my Lords ; ye are the same who once Ventur'd upon that high Designe with me Against the Tyrant , call'd Heavens righteous Prince , What though Chance stole from us the Victory ? 'T was the first time we fought ; and he being in His own Dominion might more easily win . 19. How often since have we met him mid way , And in th' indifferent World not vainly fought ! Witnesse those Prisons where our numerous Prey Lie's chained up , which we from Earth have brought . Are they not Men of the same flesh and blood , With that same Christ , who needs would be a God ? 20. A pretty God , whom easily , I of late Caus'd to be fairly hangd . Indeed he came By stealth , and in the night broke ope Hel's gate : But snatch'd he any Captive hence , that Fame Might speak him valiant ? No , he knew too well That I was King , and you the Peers of Hell. 21. But yet to save his wretched credit , He Hi'd him beyond that Gulfe to Abraham's Den , Who for his ready inhumanitie Was dubb'd the Father of all faithfull Men : How much lesse , Pilat , was thy crime I yet thou ( O righteous Heav'n ! ) now yellest here below . 22. His willing Captives thence He wun ; ( but how Forlorn a Prize , by Lazarus you may see , Who the late pittie of vile Dogs , was now A speciall Saint : ) And this vain victorie Homeward He bore , with Banner proudly spred , As if with his own Bloodt ' had not been red . 23. Me think's I could permit him to possesse That sneaking honour , so he strove not how My Subjects from their loyaltie to presse , And mortall Men to his obedience draw . But , by my wrath I swear , I 'le make him know That of the Air I am the soveraign too , 24. Was 't not enough , against the righteous Law Of Primogeniture , to throw Us down From that bright home , which all the world do's know Was by confest inheritance our own : But , to our shame , Man , that vile worm , must dwell In our fair Orbs , and Heav'n with Vermin fill ? 25. Ten thousand tricks and charms and mystick arts , With all the blandishments of his sweet things , He doth imploy , to woe these silly hearts : Doubtlesse much like a God his Powers he brings Into the field to gain his victorie ; Yet who , forsooth , the tempters are , but We ? 26. Psyche , a simple thing , I wot , and one Whom I as deeply scorn , as Him I spight , He seek's to make his Prize ; Psyche alone Take's up his amorous thoughts both day and night . Wer 't not our wrong , I could contented be The King of Heaven had such a Spouse as She. 27. But She is ours ; I have design'd a Place That must be hers , amid'st you brimstone lake , Which shall revenge whatever in her face Do's now her lustie God a wooer make . He promis'd her that with the Angels shee Should live ; and so she shall , but those are We , 28. Lust , thou shalt give the Onset : Quickly dresse Thy self with every bravery that my Aerial kingdome yeelds , and subt'lie presse Our contreplot : Remember but how thy Sweet powers did once a mighty King subvert , However fam'd to be After God's heart . 29. Then Philautie and Pride , her breast shall fill With swelling poyson , and make her disdain Heav'ns narrow gate , whil'st wealth it self doth spill Into her bosome in a golden rain , That she may seem too rich to match with One Of a poore Carpenter the poorer Son. 30. If still demure and godly she will be ; Let Heresie teach her to grow too wise To take up points on trust , and fooled be By saucy Faith plainly against her eys . Then let despaire , my dear despaire , not faile Her Soule with Hell aforehand to assaile . 31. Nor shall the service unrewarded be , Checking my royall bounty , as grown poor ; The Feind who captive Psyche bring 's to me , Shall her sole torturer be , and twenty more I 'l to his jurisdiction add , that yee May know your Soveraign scorn's in debt to be . 32. Nay , for his greater honor , every night Seven lashes he shall have at Cain's fell heart And seven at Judas his ; nor from my sight Henceforth on any work shall he depart , But here at my right hand shall seated bee For ever , and blaspheam the next to mee . 33. Go then , in god's name , but that god am I , And may my blessing go along with you : If we that wench can catch , our subtletie Will torture Christ , though all Heav'ns joys do flow About him , and we shall revenge this pain In which the tyrant doth all Us detain . 34. This said : the Senate with an hideous Roar Applaud their Prince , and the designed Feinds Their snakey heads thrice bowing to the floore Take their damn'd leave . With that a tempest rends Hel's wide mouth wider ope , that through the gate Their cursed Progresse they may make in state . 35. Old Tellus wonder'd what the treason was Which then tore up her bowels ; for as from The monstrous Canons thundring mouth of brass A sudden cloud of rage , and death doth foam , So from beneath these hasty Furies broke ; Such was the flashing fire , and such the smoak . 36. But greater was the stink : the flowers , they say , Frighted from their own sweets , grew faint and di'd ; Stout trees which had endured many a day The worst of blasts , could not this breath abide ; Only some venomous weeds , whose roots from hell Suck in their deadly living , lik'd it well . 37. Lust goes to work the first : a Spirit as foule As he 's ambitious beautifull to seem . Uncleanesse keep 's her Court amid'st his Soul , And Poison at his mouth her breath doth stream . Black is the fire that burneth in his eye , Diseases thick in every member lye . 38. But Circe's and Medea's arts he knew ; For hee their tutor was The purest aire Which on mount Liban virgin sweetnes blew With magick nimblenes hee doth prepare , And mould's it up so close , that it can take The shape of any Lye he 's pleas'd to make , 39. And thus the Nimph which was so loose before , And at the mercy of each busie blast , Become's a stiff stout man : whose face to store With beauties purest charm's , unto the East The spirit flyes , and in Aurora's cheeks The best of orientall sweetnesse seek's . 40. But knowing that his breath was rank , and spoke The place from whence he came ; he turn's his flight Into Arabia's gardens , whence he took The flower of every flower , and spice which might Perfume his words , that from that double bed Of his soft lips , hee vocall Balm might shed . 41. The silk worm's wealth , the dainty ermin's skin , And every thing that makes young Princes fine , Into one gorgeous suit hee crouds ; and in Each seam and jag doth gold and pearl in twine . For in his passage , as through earth he broke , Great store of these hee from her bowels took . 42. But for the fashion , he was fain to run To Court , and see how gallants there were drest , Men of more various transformations , than In Proteus wit and fiction e'r exprest . Thus at the last accoutred to his minde He plots where Psyche hee may safest sinde . 43. Sheeall the morning was retir'd at home Close in the sweets of his dear companie Who from her Lord , the King of Soules , was come His restlesse but delicious suit to plye , And , with exact attendance see the maid Might to no sudden danger be betray'd . 44. In his al-ravishing looks you might descry More reall sweets than Lust in his had fain'd ; Heav'n clearly looked out at either ey , And in his cheeks ten thousand graces reign'd ; As many little loves their nests had made In the curl'd amber of his daintie head . 45. He from the Rainbow , as he came that way , Borrow'd the best of all that gorgeous store Which after gloominesse doth make heav'n gay , And it about his mantles border wore : A mantle spun of milkie down which from The Birds of his own Paradise did come . 46. Upon his lovely shoulders dwel't a pair Of correspondent wings ; the driven snow On Scythian mountains doth in vain compare Its virgin plum's with these , which feare no thaw : Lesse white , lesse soft are they , and will at last In melting tears confesse they are surpast . 47. High is his great extraction , full as high As is the loftiest and the purest sphear : There dwels his father Prince of Majesty ; And millions of his Bretheren are there , Who all are Princes too : that land alone Numberlesse Kingdoms doth contain in one . 48. When Psyche first was born , his wing he spred With ready tendernes her to imbrace , That she might rest in that delicious Bed , To which all other Feathers must give place : Great was the Mother's care and love , but yet The Infant was to * Phylax more in debt . 49. That was his Name ; and sure he made it good : No tutor ever spent more learned care , The stoutest Champion never bravelier stood For those who under his protection were , Than Phylax did for Psyche , being able To prove himself as strong , as she was feeble . 50. No Danger ever drew its forces neer , But he was neerer still , and did withstand All plots of mischeif that incounter'd her , Arming her feebler Arm with his strong hand : While she was weak and knew not how to goe , He flew about , her businesse to doe . 51. As she grew greater , so his care did grow : Her weaning time being come , he spends his art To make her quite disrellish things below , Which likelier were to cheat and choak the heart , Then make it live its proper life ; for she Was born to live unto eternitie . 52. When she had learn'd to build a word aright , He taught her heav'ns high language , and the song Which lately in the quire of soveraign light Incessantly dwelt upon his own tongue ; Desiring virtue might be her first growth , And Halalujah broach her holy mouth . 53. But when she well could goe , and well discern The way she went ; he spred before her eye Ten goodly Paths ; and these you needs must learn Say's he , to trace , as leading to the high Gate of beatitude ; God's own hand did Draw all these tracts upon mount Sina's head . 54. Lo here is room enough : the King's high-way Lesse kingly is then this ; All Hero's who Have climb'd above the world , wish'd not to stray Beyond these bounds : Be but content to go Where Saints , and where thy Lord before hath gone , That thou mayest overtake him at his throne . 55. Thus did he gently grave upon her heart The Characters of blisse ; thus every day He reads some lecture , least the tempters art Her young and pliant Soule should make his prey : But they this morning being all alone , She beg'd a story , and he told her one . 56. My Dear , said hee , there was a youth of old Almost as young , and no lesse faire then thou ; Upon his head smil'd a soft grove of gold , Two small half-heav'ns were bent in either Brow ; Nor were those Hemisphears sham'd by his eys Which the best stars above dar'd not despise . 57. All Roses blush'd when neer his lips they came , Whose purer crimson , and whose sweeter breath They thought ( and well they might ) their double shame : No Lily ever met him in his path , But if his hand did touch it , straight in spight 'T was pale to see it self out-vi'd in white . 58. Faire was his stock , his sire great Jacob was , Not by the wife whose blear and waterie eye Did its dim self bewaile , and was the glasse In which the world read her deformitie ; But by that Queen of Sweets , whose price seven 〈◊〉 Doubled in service , was , yet seem'd not dear . 59. He Rachel's son , and her best beauties heire , For her dear sake , and no lesse for his own , Sate pretious next his Fathers soule ; whose Care Was bent his own Delights in Him to crown . He lov'd his children all , yet far above The rest , his Joseph he did love to love . 60. He hunts about the proudest world to buy The choise of purest and of brightest cloth Brisk in the Tyrian and Sidonian die , With which he cloth 's his darling , being loth That fewer colours should adorn his coat Than all the world in him did beauties note . 61. As when the gallant Peacock doth display His starry Train , the winged People all In shame and discontent do sneak away Letting their plumes ( now all our-sparkled ) fall : So Joseph's Roab by which himself did seem So fair , his Brethren cloth's with wrath and shame . 62. 'T is true , said they , our Father , though hee were The puny Brother , yet he ssiely did Incroach upon the Blessing which the Heir Was doubtlesse borne unto : But yet He sped Onely by Craft : had Jsaac had his eys As Jacob now , hee would have been more wise , 63. But though the old Man lov's his luckie Cheat So well , that hee upon his younger Son Throw's all his Heart : We hope , no want of meat Shall force Us willingly to be undone . Nor any Pottage that this Boy can make From the least He of Us our Birthright take . 64. Thus they repin'd ; ( not knowing there was writ Upon Heav'ns adamantine leaves a Law By which this scorned Youth at length should sit In Reuben's senioritie , and grow Like an Imperiall Branch , whose teeming Root Set's in a living Fount it s blessed Foot. ) 65. Yet , in the sweetnesse of Simplicity , Ingenuous hee relates to them his Dream : From of my bed light Fancy carried mee Into the field , where I with you did seem To fall a reaping , and our sheaves binde up ; When loe , says he , to mine all yours did stoop . 66. Proud Brat , cry they , know'st thou what stooping is ? How dares thy upstart Insolence but dream That wee thy Elders must bow down and kisse Thy boyish foot , and tremble at thy Name ? Beleeve it Childe , t is not thy gewgaw Coat ( Though too too princely for thy back , ) can doe 't . 67. But hee , not knowing what their Anger ment , Whose Breast was calme as is the upper Air , His second Vision thus doth represent : Last night , when all the face of heav'n was fair And trimm'd with every Star , on his soft wings A softer Dream mee thither gently brings . 68. Quite through the storehouse of the Air I past , Where choise of every kinde of Weather lies ; Here Rains are bottled up , there Hail is cast In mighty Heaps ; here Banks of Snow do rise , There furnaces of Lightning burn , and those Long-bearded Stars which light Us to our Woes . 69. Hence came I to a dainty World : the Air Was sweet and calme , much like my Mothers Ey , Whom if I might , I would have sought for there : No more of Chanaan now could I descry ; The Earth was shrunk so small , me thought I read By that due prospect , what it was indeed . 70. But then approaching to an Orb whose flames Like to a boundlesse Ocean flow'd about , Foole as I was , I quak'd , untill its beams Gave me an harmlesse kisse : I little thought Fire could have been so milde ; but surely heer It rageth cause wee keep it from its sphear , 71. It flamed , reverend Sire , but with as sweet An ardency as in your noble Heart That heav'nly Zeale doth burn , whose sacred heat Make 's you Heav'ns living Holocaust ; no part Of my Dream's tender Wing felt any harme , Our journey , not the fire , did keep Us warm . 72. But here my Guide , before I was aware , On the Moon 's lower Horne clapp'd her right hand , And pull'd me up into a place as fair Above this World in Worth , as it doth stand In situation : liquid Christall here Is the tralucid matter of of each spheare . 73. The Moon was kinde , and as wee passed by Shew'd Us the Deed whereby the great Creator Instated her in that large Monarchie Shee holdeth over all the Ocean's Water ; To which a schedule was annex'd , which all Moist Bodies too under her power doth call . 74. Now complementall Mercurie was come As far as to the margin of his spheare , And bid Us eloquent welcome to his Home : Scarce could We passe , so great a crowd was there Of Points and Lines ; and nimble Wit beside Upon the backs of thousand shapes did ride . 75. Next , matchlesse Venus her sweet face did shew , ( Bringing again my Mother to my minde , ) Which Us into her Region quickly drew : This strew'd with youth , and smiles , and love we find ; And those all chast : 't is this foule world below Adulterates what from thence doth spotlesse flow . 76. Then into Phebu's Orb all pav'd with gold , The rich reflection of his own fair Eye , I was advanc'd ; and faine I would have told How many Crowns and scepters there did lie , What Life , what Verdure , what Heroik Might , What perly Spirits what sonnes of active Light : 77. But I was hurried into Mars his spheare , Where Envy ( ô how cursed was its face ! ) And Jealousie , and Feare , and Wrath , and War , Could scarcely well agree about their place : Yea , Engins there to vomit Fire I saw , Whose flame & thunder Earth at length must know . 78. Welcome was Jupiter's Dominion , where Illustrious Mildnesse round about did flow ; Religion had built her Temple there , And Sacred Honours on its Walks did grow ; No Dignity Priests Heads shall ever crown Which in those mysuck Gardens was not sown . 79. At length wee found old Saturn in his Bed ; 〈◊〉 much I wonder'd how an He so dull Could 〈◊〉 thus high : His house was built of Lead , Of dark and solitarie corners full ; Where Discontent , and Sicknesse dwellers be , Grim Melancholie , and dead Lethargie . 80. Passing from hence into a boundlesse field , Innumerable starrs wee Marshall'd found In faire at ray : This earth did never yeild Such choice of flowrie Pride , when she had crown'd The Plains of Shechem , though the gaudy Spring Did all its smiling Beauties thither bring . 81. A knot of Lights constellated into A radiant Throne , on which my selfe was set . When loe the Sun and Moon themselves did throw Into submiss obeisance at my feet ; And then eleven great Starrs thought it no shame To come before me , and to do like them . 82. But sure I thought it shame for mee to take Homage of them , who was but Dust and Clay ; Big with excuse I grew , and 'gan to speak , But then my Dream took wing and fled away . And fly thou after it , bold Dreamer cri'd His Brethren , who in Dreams do'st mask thy Pride . 83. Old Jacob , though he ponder'd every word In 's own prophetick Heart , and judg'd the Dream Was not by Joseph fram'd , but by his Lord ; Thought it expedient something wroth to seem , Having no other way that Rage to smother He saw smoke from his Sons against their Brother . 84. But Childe , said hee , where is that Blush of thine Which us'd to paint meek Virtue on thy face ? How dar'st thou tell a Dream which doth designe Unto thy punie selfe such Soveraign place ? Think'st thou thy Brethren and thy Parents too Unto the younger son must homage do ? 85. Or dream no more , or else thy dream conceale If any fancy rise which may offend : On this condition I thy pardon seal , And these thy Brethren shall their quarrell end . Goe you my sons , be carefull of my sheep ; This Boy at home as meek as them I 'le keep . 86. And so hee did : though with as bad successe , As his intention was sincere and good ; Take heed how thou thy Brethrens wrath do'st presse Said he , least it do squeaze out thine own blood . I know their furies , and from whence they move : O that their ground of Hate should be my Love ! 87. Hast thou not mark'd how if a Flint we lay Soft on a downie Bed , and gently smite , Forth with its conquer'd stubbornesse gives away ; But if wee use it harshly , it will fight Again , and spit its rage in fire , nor shall The stoutest Hammer cool its Wrath at all . 88. Surely thy Brethrens bosoms cannot be More hard then Hardnesse , and the Flints stiff heart : Or if my Charity deceiveth mee , Thy Mildnesse must be temper'd with such art As may the softnesse of that Down exceed Which on the Cygnet's daintie neck doth breed . 89. When they begin to bluster , give them way ; 'T has often cost the boldest Cedar dear To grapple with a storm ; whilst Flowrs which lay Themselves full low in trembling and in fear , Waiting the leisure of the Winde , again Rise up unbruised , and in peace remain . 90. Thus I of late thy furious Unkle met , One who had vow'd to tear his Birthright back And my poor life with it : I Presents set Thick in his way , gently to him I spake , And by submission grew superior so That from the jaws of Wrath in peace I goe . 91. And now because thy Brethren have been gone Abroad these many dayes , least they surmise I take no pleasure but in thee alone ; Feasting mine own on thy all-lovely eyes , To morrow thou unto their folds shalt goe , And in their Fathers name see how they doe . 92. Long e'r the Morn her ey-lids had with-drawn And op'd the East into its hopes of Day , Joseph was up and dre'st , and by his own Fair eyes being lighted , well on in his way . A thousand gentle phrases , as he went , He studied how his Brethren to content . 93. But by the various beauties of his Coat Discerning him from farre , behold said they The saucie Dreamer comes ; now we have got So faire an opportunity to slay Our foe , t is wisdome to prevent in time That tyranny to which his Pride doth climbe . 94. O no , cryes Ruben , one within whose heart More genuine drops of Jacob's blood did thrill , He is a Childe , and acts but his own part : Dreams are but flitting toies , but if wee spill His harmlesse blood , the spot upon our head Will be no Dream , beleeve 't , but Guilt indeed . 95. O rather cast him into yonder pit That hee from you may onely have his grave ; Let any other wrath that think 's it fit Give him his Death , and bury in that Cave Your lesse offence : doubtlesse nostars will bow To him whom from the sight of heav'n you throw . 96. As hungry Wolves upon the helplesse Lamb , So they on Joseph fall : in vain had hee Studied the sweetest Blandishments to frame Of gentlest words , and meekest modestie : With loud revilings all his prayers they drown And stripp'd into the deep Pit throw him down . 97. When loe , a troop of Merchants passing by , They money of their richer Brother make ; The thrifty Ismaelites admired why For such rich ware they would so little take : No new-dug Pearl so fair did ever look As he , when him up from the Pit they took . 98. Yet twenty silver pieces was the price , Which soon they paid ; and now were sure they bore To Memphi's Mart more pretious Merchandise Than all their swelling Packs of Midian store . And thus a Slave to strangers Joseph is , As were his Brethren unto Avarice . 99. But yet his Coat they kept : with this , said they Jacob vex'd us , and wee 'l vex him again . A Kid they take , as innocent a prey As Joseph was , and with its Blood they stain The Roab ; which they unto their Father sent Blushing for them whose own shame all was spent . 100. And well he knew 't . O me the good Man cryes , It is my Ioseph's Coat , all torn and rent , And bloody too : Be free my weeping eyes , Y' have nothing now to doe but to lament . That onely day which joy'd and blest your sight , My darlings face , lyes buried in night . 101. Dear Coat , behold I rend mine own with thee , Which is lesse worthy to be whole than thou . Sure some wilde Beast thy Master tore , and me Together with him , though I felt not how . ( It did indeed , for it was spight , a Beast Of all inhumane things the salvagest . ) 102. Sweet Childe , I hop'd to have prevented thee In seeing Rachel thy departed Mother : But surely long behinde I will not bee , Thy death brings grief enough my life to smother ; I 'l come as fast as an old Man can doe , And see you Both : Peace friends , it must be so . 103. But Ioseph now was into Egypt brought And set to sale : One Potiphar , by place Captain of Pharaoh's guard , the strippling bought ; And reading plain in his ingenuous face Pure characters of worth , hee doubted not Some more than common trust in him to put . 104. Nor did the issue ever flag below His expectation ; for fidelitie , For care , for prudence , his example now The onely Rule unto the rest must bee : No task was set , but every servant bid To minde his severall Charge as Ioseph did . 105. But how could they keep pace with him who was Both led and hastned on by Heavn's high hand , And made through all Successe's Paths to passe ; Which when his Master 'gan to understand With pious wisdome , thus concluded hee : My servant has some greater Lord than me . 106. Wherefore contented only with the name Of Master , him he trust 's with every Key Of highest care and charge , and bids him frame As he thought best all his Oeconomy . Thus did this unknown slave the Lord become Though not of his owne Lord , yet , of his Home . 107. But whil'st this honoured Steward doth allure . All other eys to reverentiall Love ; His Mistresse's grew sick of an impure And black disease ; which did it self improve Unto that strength , that now abroad it fly's Like Basilisk's beams , to poyson neighbour eys . 108. At first it slept in that invenom'd lake Which in Hell's bottome stink's ; from whence a feind It in a red hot viall up did take , And flying thither , b● soft degrees did blend It with Potiphera's blood , whose tainted veins Were strait made Chanels of Lust's boyling pains . 109. Though Ioseph's Uirtue might aforehand be Assurance of deniall , yet her flame With such impatient fury burnt , that she All amorous enchantments tries , to tame His rigid heart . ( and Lust too oft we see In point of wit 's too hard for Chastity . ) 110. What ever Word is spoke to Ioseph's praise Her echo doubles it , and doth supply Some more pathetike and transcendent phrase To raise his merit to a pitch so high , That He oblig'd in modestie might seem To render back that honour done to him . 111. If any Bit were choise , she thought it due To Ioseph's palate more than to her owne ; The rarest flow'r which in her garden grew Must be cull'd out , and wreath'd into a Crown , Or some quaint posie which her self invents , And every Morning unto him presents . 112. If he be well , she dares not but be so ; If he be sick , she scorneth to be well , And yet about him will be busie too To hold his head , or hand , his cup to fill , His meat to dresse , yea and his bed to warm , And watch all night that Ioseph takes no harm . 113. Whate'r she sees or sweet , or rich , or rare , She something in his Body findeth still To which those pretious things she may compare : With his own praises she his ears doth fil , And often cries , How blessed should I be , If Potiphar were such an one as Thee . 114. He kend that craftie Language for a while No more than doe's the Lark the fowlers Pipe : But when he 'gan to smell her dangerous Wile , Whose own stink did betray't ; He strove to wipe Away those praises she so thick did strow , And by his own Blush reach her what to doe . 115. Oft would he take occasion to proclaim How sweet , how brave a man his Master was ; And never fail to blesse Potiphera's Name And praise her fortunes , who for husband has Virtue 's own Spouse : But most he lov'd to tell How for his Chastity he did excell . 116. This Word of all the rest , most deeply stung Her unchast heart : She now resolv's no more To rack her self within , but plainly bring To light her darksome torment , and before Ioseph's own face her wounded bosome ope That so the wound in pitty he might stop . 117. Sweet Sir , said she , ( when both alone they were , ) In our Egyptian Hieroglyphicks You Seem to be little studied ; wherefore here I 'm come to be your Tutoresse , and bestow My dearest skill , being greived much to see You in the best of Arts unlearn'd should bee . 118. The language of that Love , and of that praise I showred thick upon you day by day , You understood not , though ten thousand ways I tri'd to write it plain : And what I pray , Meant all that sweet adoe , but onely this , Potiphera in love with Joseph is ? 119. Nay start not at the Word , but hear how I With solid arguments can make it good : 'T is sacriledge to let Divinity Passe by unlov'd : you ' banks of Nilu's flood Nee'r saw Serapis half so God-like , as Thou in this garden up and down do'st passe . 120. Thou passest up and down , and in thy way The choisest flow'rs instructest with thine eye How to look brisk and brave , how to display Some pritty beam of amorous Majesty . Thou passest up and down , and with thy feet Teachest the beds of Spices to grow sweet . 121. When on yon' christall fountain thou do'st look The Nimph cannot but smile to think that she Is by thy self each Evening made the book Where thy sweet face thou printest . Wo is me Why was I not a fountain too , that thou Thy dear impression might'st on me bestow ! 122. The 〈◊〉 betimes repaireth to thine eye And asks what weather Heav'n shall have that day : In vaine the Clouds combine to damp the skie If thou thy beams with freedom dost display : If thou but lowr'st , in vain the foolish Aire Forceth her self to smile and to look faire , 123. What fooles are our Egyptians to spend Their time and brains upon the stars above , To finde what kinde of seasons they will send ? 'T is Heresie , say I , but to remove Above the Orb of thine illustrious eye . The fairest book of best Astronomie . 124. As from Arabia windes this way doe blow , From thy fair mouth they suatch thy balmie breath Into their own ; and as they forward flie With gallant odours they perfume their path : The world admires whence such rich blasts should file , But none the sweet Originall know but I. 125. For strange unto thy self thou need 's wilt be , And take no notice of all excellence Which in thy heart doth hold its Monarchie . I tell thee sweet , 't is but a fond pretence Which thou call'st modestie , and might undoe thee If Providence had not sent me unto thee . 126. Can'st thou imagin nature ever meant To plant the best of all her store in thee There to lie hid and die , and not be spent In the free course of naturall charitie ? Let those be chaste who can no love invite , 'T were sin in thee , who art made for delight . 127. Indeed the other Phoenix having none Of his own feathered kinde , is fain to spend His virgin love upon himself alone , And 'gin his life again by its strange end : His amorous flames kill and revive him so That to himself he 's Son and Father too . 128. But thou , as rich and faire a thing as hee , Hast other fuell for thy fire : loe here I ready dryed am with thirst to be Its Sacrifice : I will thy bed prepare With such abundant sweets as shall contest With all the spices of the Phoenix nest . 129. Why stay wee then ? The good man 's now from home As he is from my heart ; which both are thine . No matter for this Day , I 'l make Night come , ( If thou wilt go , ) and cloud up our design : Close are my curtains , and no tales they tell : Come then my dearer selfe , all shall be well . 130. No haste , cryes he ; but if thou lov'st me so , Hear me a little as I thee have done ; Haste very seldome with successe doth go , But doth all fortune but the bad out-run . How then can headlong Lust a good end finde When both it self and its fond God are blinde ? 131. Were they not so , how could'st thou me invite To those strange joyes which must lie sneaking in Thy guilty curtains , and avoid the light As one too faire a witnesse for a sin So foule and black ! By this , aforehand thou Ashamed art of what thou fain would'st doe . 132. I was a Slave unto my Master brought , And unto you , in him ; but not to Lust : Yet my desert , or his mistake hath wrought So great a change , that hee puts mee in trust Withall the care of his large familie , Whereof he Father , I must Ruler be . 133. Thus did He give me fredome from the bands Of servitude , but not of Virtue too : O no , this obligation stricter stands , And Joseph must more hearty homage doe To Potiphar , than those who still doe ly Bound in the bottom of their slavery . 134. Himself He never gave into my hand , Therefore not Thee , who art all one with Him : Nor could He doe it : for so close a Band Does cement you together , that no lim Of his own body Natur 's hand did joyn Neerer unto himself , than is all thine . 135. And though He be not here , God's round about And in the mid'st between ev'n Me and Thee ; His eye needs make no search to finde Us out , Which Us , before we were at all , did see . I would not wrong my Master , but much lesse Offend that God , who is my Lord and his . 136. A Lord so pure that wee may safelier gaze Upon the burnish'd sun's meridian beams , Than hee can fix his eye upon God's face ; A face whence such excesse of Lustre streams , That hee in mercy casts on us below A veil , which , though wee cannot , he look's through . 137. He looks through that , and through all Curtains too Which we our selves upon our sins would draw . Far be that fondnes then , that wee should goe And seek some secret place to break his Law , Exposing to his most refined eye The foulest of all spotts , Adultery . 138. A spot which would make mee so black , that thou Who now both lov'st me and admirst ' me so , For meer deformity would'st never know Me more , but scorn'd and hated let me goe : So would I do my self , and never stay With Joseph , knew I how to run away , 139. Ask or command me any thing beside : If you will send me to the farthest Sea To fetch you pearls , the Sun shall not out-ride My restlesse course , nor any Jewels bee Treasur'd so deep in the profoundest Main , But I will dig them thence , and come again . 140. Or if you please I will revenge your wrong Upon these sweets of my inchanting face , Which have abus'd and tempted you so long : These nailes of mine shall all those Charms erase And cut such ghastly wounds as soon shall cure Those which my beautie made your heart endure , 141. I will transform my self into a State Which more your Pittie , than your love , shall crave ; Or if this love of mine must reap your hate , Somewhere or other I shall finde a grave , And there with greater comfort rest my head , Than if I slept on your delicious bed , 142. As when a mighty torrent hasting on , Is by some sturdy bank forc'd back again , The waters roar and foam and swell upon Themselves for spight to see their strength was vain ; So did Potiphera's heart , whose lustfull course Unshaken Joseph back again did force . 143. A thousand Passions boiling in her breast Raise up a tempest of impatient flames . Still night , which to all others sealeth rest , Waken her cares ; Her bed with torments streams 'Cause Joseph is not there . ( O where may we With heav'nly love a Soule thus wounded see ! ) 144. She has no rellish of the dàintiest meat , But onely on distracted thoughts she feeds ; The spiced wine to other palates sweet Mocks hers alone , and odious loathing breeds : Thick sighs and tears from her own mouth and eys Echo the storm which in her heart did rise . 145. Oft she renewed her suit , but su'd in vain : At last grown faint and sick , she ask's him how He would her Murder answer ? Such a stain Will ill become , said she , thy dainty brow ; In the unnaturall furrows of whose frown The seeds of my unhappy death are sown . 146. But when this mov'd him not , who like a Rock Stood firm upon his solid Chastitie : Her finall resolution she awoke , And all her strength with it , that she might be Provided to correct her loves mishap By valiant managing her plotted Rape . 147. Watching her time she takes him all alone , And harpy-like , one Tallon clapping fast Upon his Clothes , least hee away should run , Her other Arm about his neck she cast : Loose was her Coat , and shewed her more full Then he desir d to see , or I to tell . 148. Thou art my prisoner now , said she , as I Have long bin thine , though thou did'st scorn thy prize ; But I 'm resolv'd of thy Captivitie To make some use : Thou shalt no more despise My prayers , for I command thee now to be Whither thou wilt or no , happy with Mee . 149. Perhaps thy needles Maiden modesty Stay'd , by thy Lover to be ravished : Then be it so ; But if thou still deny My loyall Love ; I swear by thine own Head ( Which yet I onely worship , ) that no blood But from , thy Heart shall these my Wrongs make good . 150. I will exclaim , and tell the houshold how With lustfull force thou here surprised'st Me : This monstrous Crime will cost thy life : for know My Ly can soon out-face thy Veritie . Had'st thou not better take thy pleasure here Than be for nothing thought a Ravisher ? 151. Whil'st thus Her lust foam'd : Joseph makes all haste How to escape ; and loosning secretly His upper garment , which she grasp'd so fast , Leaves that to Her , and out himself doth flye . Wise Serpents thus their Ears against the Charm Do stop , and cast their skins to scape the harm . 152. Potiphera an hideous out-cry 〈◊〉 ; Her Handmaid first , then the whole familie Scar'd with the noise , into her Chamber breaks ; Where on her Bed , hearing a wofull sigh , Behold , said she , this garment : Which of you Would think the Hebrew slave so bold should grow ? 153. He thought , because his Master was from home , My faith had been so too : He thought that he Might as his Lords Vice-gerent , freely come And challenge right unto my chastitie . 'T was time to cry : which I no sooner did , But hee , the guilty Hypocrite , was fled . 154. He fled , but left for fearfull haste , behinde , That Pledge of his unfort'nate impudence : For , confident he me should willing finde , He gun to doff his Cloths : Come bear me hence From this curs'd place ; but bring the Cloak with me That Potiphar his Dailings Badge may see . 155. When he came home she met him with this Lye And threw the garment to Him for her proof . He took no time the businesse to try , But judg'd that argument more than enough . Joseph's to Prison sent , a place lesse warm To him , but sweeter than his Mistresse arm . 156. He lay not long oppressed with his Chain , But ev'n the Jaylor He his Prisoner takes : Such pow'rfull sweetnes doth in Virtue reign That all Spectators she her subjects makes . Heav'n would not suffer other Bonds to hold Him whom Lust's Chains and Charms could not infold . 157. The Keeper now keeps nothing but his name . The Keys at Joseph's girdle hang , and He Is in this closer Stewardship the same He was in Potiphar's large familie : Yet has no Mistresse which might make him be As ill in Prison , as when He was free . 158. At length the guerdon of his worth drew neer , And dreams which had occasion'd his low state Help him to climbe up into glories sphear : The great designs which uncontrolled Fate Was into Egypt ready now to bring Are in a mystick vision shew'd the King. 159. Their curious brains the old Magitians beat About the Riddle , but were all too weak To peirce that mighty cloud wherein the great Secret inshrined lay : The King must seek Some wiser Head ; and whod'yee think was hee But this young Hebrew ? this the Man must be . 160. He teacheth Pharaoh what the Kine did mean Heav'n shew'd him feeding upon Nilu's shore ; Why sev'n were wonderous fat , and sev'n as Lean , Which did portend the famine , Which the store , What both the kindes of Corn foretold , what cares Were requisite against the following years . 161. First , thanks to Heav'n cryes Pharaoh , then to thee In whom its Spirit I so plain descrie : And who can better my assistant be , Then he who holds all wisdom's Monarchy ? The throne and scepter shall continue mine , But all the rest of Egypt shall be thine . 162. Then his own Ring , his royall Love to seale , On Joseph's hand he puts , and him invest's With purest Linnen : on his neck , which steel Had lately gall'd , a golden chain he cast's ; And his own second Chariot to him gave , Who lately into Egypt trudg'd a slave . 163. Thus what hee was to Potiphar before , What to the Taylor , now hee 's to the King ; The soveraign Steward and the Governour ( Set but his Prince aside , ) of every thing . And here at length , to justifie his dream , His Father and his Bretheren reverenc'd him . 164. Thus Chastitie's pure King his Champion sees Amply repaid , who having got Command Of his own flesh and blood , can rule with ease A Kingdoms reins in his unspotted Hand . Take notice Psyche , and remember this : The Case may once be thine , which here was His. PSYCHE : OR LOVES MYSTERIE . CANTO II. Lust Conquered . ARGUMENT . Lust , who in ambush lay , the On-set gives To carelesse Psyche , as she gad's abroad : Charis the over-powred Maid reliev's ; Phvlax unmask's the Feind : Her penitent flood Psyche pour's out , and is encourag'd by An heav'nly Dream to honour Chastity . 1. NO foolish Tinder ever yet did catch In its soft amorous Arms the straggling , spark , And with such desperate zeale make haste to hatch Its own destruction ; as fond Man doth mark And treasure up those fair-fac'd Counsels which With fatall Charm's his heedlesse heart bewitch . 2. No wretched Adder ever sealed up His wary eare with trustier Cement ; than With wretchlesse obstinacy He doth stop His memories unhappy Portalls , when Wholesome Advise with sweetnes woo's it , and Long knocking for admission doth stand . 3. Or , if at length a wicket 〈◊〉 he sets , His sleighted guest in some our-roome he lay's : But when vain fancie or seduction beats Summons upon his gates , He them display's , And let 's these strangers thrust quite out of door The former , who were scarcely in before . 4. For as the Honey of Heav'ns dainty Hives , The summer Clouds , snugging in laps of flow'rs , That correspondent Dwelling quickly leaves To churlish drops of lesse deserving show'rs , Or rankling Mil-dew , which such venome shed's As soon deflow'reth all those Virgin Beds : 5. So far'd it now with Psyche's carelesse Breast On which more dainties drop'd from Phylax tongue Than on Hyblean hils e'r made its nest . Abroad she will , and please her selfe among The fields wide sweets , forgeting that some winde Might steale upon , and blast her honyed minde . 6. The sportfull Twins of heav'n now 'gan to reign , And brought a season fitting for their play ; Thick did they scatter upon every Plain A flowry verdure and dishevell May Round about Tellu's face , who now beguiles Her Winters sadnesse with this moneth of smiles . 7. Psyche would fain have wander'd out alone , But that * Syneidesis her trustie Maid Hunted out every step where she had gone ; And | Charis an old friend of hers , afrayd What might befall the Virgin , follow'd too , Yet in her company forbore to goe . 8. As pleasures paths she in the fields did trace , It joy'd her much the tender lambs to see Skipping in harmlesse sport from place to place ; And who would be so sad and dull , said she To 〈◊〉 at home , when thus abroad we may Behold how sweetly Innocence doth play . 9. No smiling flow'r could meet her as she went , But gathering it , she with a kisse would pay The courteous price of that delicious scent It had so freely pow'red in her way : And still cryes out , how poore a place is home Which for such pleasure , can afford no room ! 10. Thus loosely tripping on , she came at last Through pathlesse Paths unto a pleasant Grove ; The gentle Windes through the faire Trees made haste , And in her face a gale of Odours drove . Needs would she enter , and see whither this Were not the Copy of old Paradise . 11. The courteous Boughs laden with generous spice Stoop'd to salute her as she enter'd in , And bid her pluck what Fruit best pleas'd her eys ; But there was none but did amazement win : Shee looks about , yet know's not which to choose , And in those sweets her sweeter self doth loose . 12. When on the sudden from a neighbour tree Her ears were captiv'd , as before her eyes : The mystick Chains of purest Harmonie Did with a soft inchantment her surprise : A winged Quire having new tun'd their throats , Were running over their exactest notes . 13. Divided thus with Pleasures , she does look Where she may sit her self to recollect : Close by , she gliding spies a silver Brook Whose gorgecus bank with golden flow'rs was deckt . There sitting down , once more , adieu , said she , Dull home , which no such seat could'st spread for me . 14. Syneidesis , her Mistresse being set , Pitch'd down behinde her , and fell fast asleep . Old * Charis kept aloof , resolv'd to let The venturous Virgin some experience reap Of her fond confidence , who needs would stray Like some vain Childe , so far from home , to play . 15. When loe into the Grove a monstrous Boar Wilder than was that place , did roaring come , And brought more terrour thither , than before Appear'd delight . Never did whiter foam Smoke on the Oceans stormy face , than now This hideous Beast about his own did throw . 16. As are the Comet 's , feirce with ominous light , Such were his eyes compos'd of fire and blood : His dreadfull tusks , the engins of his spight , Held forth their greedy heads , and ready stood To tear their Prey ; stern bristles hedg'd up high His back , which did all wrath of thorns defie . 17. Straight startled out of her unfortunate pleasure Away flies Psyche on the wings of fear ; Whose steps the hungry Beast as fast did measure , And swallow'd up the way , to tear down her . Loud were his roars , yet her shreeks did transcend , Which heav'n and earth and her own throat did rend . 18. Phylax her ever trustie friend was neer , Flying from tree to tree still as she ran , But was by heav'n forbidden to appear And reskew her who needs would be undone . He was forbid to reskew her till shee Had deeper felt her dangerous vanitie . 19. Her long flight having now shortned her breath , Which 'twixt her trembling lips lay strugling , she Cryes out , dear Phylax from these jaws of death The monster opes so wide , deliver mee . Where is thy God and mine , which loves me so , Where is he now ? O what shall Psyche doe ! 20. Here helplesse feare and fainting threw her down Unto the ready Beast an easie prey , Whose hasty tusk had through her dainty gown Unto her softer body tore its way : When loe a sudden speare flew through his neck , And frighted on the ground return'd him back . 21. A lusty gallant , * Aphrodisius hight , Who in that luckie instant thither came , Directed it ; and straight , with equall might Drew out his glittering blade ; whose dreadfull flame A forehand strook the dazeled mouster dead , Whose edge took from him both his prey and head . 22. This done , he gently takes the virgin up ; Then with a courtly kisse he give 's her joy That she was safe . She scarce had power to ope Her eyes , seal'd close with desperate dismay ; But when she saw the slaughter'd Boar , and him As sweet and faire , as that was foule and grim ; 23. I see there are more Phylaxes than one Cryes she : This life , dear sir , which heretofore Was mine , your love hath now made yours alone : For my part , I had left it to that Boar , And laid me down to measure out my grave ; Whence you to me this resurrection gave . 24. Yet trust me sir , a life you have not given To one who can forget by whom she lives : Whether you come from earth , or rather heav'n , ( For seldome earth such strange salvation gives , ) My soule , big with just thanks , would learn and see Whether my debt divine or humane bee . 25. Lady , say's Aphrodisius , first repose Your selfe a while ; a little way from hence , ( For well I know this place ) a Current goes Between two flowrie banks : there will I rinse My bloody hands ; there shall you sit and hear A wounderous story , and due to your ear . 26. It was the place where she before had been : Thither they go ; and thither Phylax flyes , Perching upon a neighbour tree unseen : The gallant wash'd his hands ; and she her eyes , But in her own soft tears of joy , to think How she had com from death's to that brook's brink . 27. Then on the flowry Couch by her he sits , And ushers in his talk with cunning sighs , His feigned cheeks with lying tears he wets , Three times he strikes his breast , three times his eyes He casts up to wards heav'n , three times he smiles , And sigh's again , and her as oft beguiles . 28. At length : I am said he , a man who by My birth as deep ingag'd to fortune stand As any hee that lives , if Majestie Crown not his head , and Scepter load his hand . My stock 's the noblest in this land but one , Nor bears it any branch but me alone . 29. This made my loving Lord and Father spare No pains or cost which might his Son adorn : From learned Athens tutors hired were Whom first the wings of fame had hither born : Athens they left , but brought with them to me From thence the truer Universitie . 30. Thus did the curious wit of Greece become A member of our private family , And I with all the world convers'd at home ; Yea in their dialects too , as fast as I Could my young breath transform : nor was it long E'r many sate upon my single tongue . 31. A quick survey of all those steps I took By which Philosophers have Nature traced ; Then Mathematicks were my busie books ; A thousand lines I placed and displaced : To Heav'n upon the Artists Staff I went , And studied round about the firmament . 32. Of Optick lines and rays the powers I saw ; In Musicks mystick sweets unwearied Pains I spent long nights and dayes , and strove to know What reason married concording strains , What divorc'd discords : never , I confesse , Did any knot so pose my brains , as this . 33. The treasures of Antiquity , laid up In old Historick leav's I opened : How Kingdoms sprung , and how they made their stop I well observ'd ; with what brave Spirits did , How they their honours managed , and what The beams of their nobility did blot . 34. My recreations were those which some Made their whole work , and it was noble too : When weary from my 〈◊〉 I was come , To practise martiall feats I went , and so In both her brave professions I strove To follow Pallas , whom I most did love . 35. Oft have I been abroad , and seen the field With streaming ensigns goodly terror spred ; Where how much more I lov'd to die , than yeild , Upon my breast good witnesse you may read , Ev'n these sev'n wounds , whose mouths , once open wide , In mine own blood my virtue testifi'd . 36. Oft have I rode alone into the Wood To finde some wilde Antagonist , some Bear , Some Boar , some Lyon , the accustomed foode Wherewith I diet this my hungry speare : You well may gather by the certain Blow I gave yon' Beast , I am no Learner now . 37. And will you think Pride speaks the word , if here I tell you that my Fame swell'd great and high ? In 〈◊〉 , in City , Country , every where , Reports of Aphrodisiu's Worth did flie : No high strain'd Parallel was made , but thus , As good , or brave , as Aphrodisius . 38. To Court I never went , but fewer eyes Paid homage to the King 's , than unto Mine : Devoutly did the Ladies sacrifice Their Looks , and Sighs , and Languors , at my shrine ; Oft has the Queen gone out alone , whilst they Forgot to follow Her , if I did stay . 39. How many a prettie Embasie have I Receiv'd from them , which put me to my Wit How not to understand ! but by and by Some Comment would come smiling after it . But I had other thoughts to fill my head , Books call'd Me up , and Books put Me to bed . 40. This my Disease being known , a Lady sped To me an handfull of conceit , cloth'd in So quaint a Cover , that on it I read Full half an houre before I could begin To ope the book : and what did that contain , But a discourse to prove all Learning vain . 41. Bold Title , then said I , if thou can'st make Thy Promise good , by learning thou must do it . With that , I threw 't aside : but could not slake My curious fond desire to look into it . I look'd and read , and saw how finely wit Had whip'd it self : and then grew freinds with it . 42. Then summon'd by Civility I went To court the Giver , and my thanks repay . Look not , said I , for polish'd complement , I came not hither Madame to gain-say , But thank you for your book : if learning be So vain a thing , Wit would prove foolerie . 43. Between a blush and smile , she welcome gave To her new Convert . But , sweet sir , said she , I sent another book , in which you have More of my minde than in those leaves can be ; A faire-writ book , if you it please to prove , In rubrick lines , and characters of love . 44. I gave not that : O no , it was a Debt Which I did to all sweetnes pay in you . How could I choose ? for had I more than it , They would be more than due : but having now But onely one poore heart , your praise must be Not to disdain my helplesse povertie . 45. I would not for a thousand Worlds receive It back again : How delicate a Nest In your all-lovely bosome shall it have , If by that favour you will make it blest ! If thence you cast it , take 't who will , for Me , Ine'r shall love what hated is by thee . 46. Yet give Me leave to ask what Lady 't is Thou wilt exalt to sit Queen in thy Heart : Whether her face more gracefull be than this Which blusheth heer in pleading its own part : Whether her Stock or her Estate afford More arguments than mine , to wooe my Lord. 47. If not : then by these loyall Tears I shed Before thy feet , this my bold Truth forgive ; Thy love is due to me . Heav'n never did Make such a Man , for nothing but to Live. Thou ow'st an Off-spring to the World which may With Hero's furnish it another day . 48. As when the Pris'ner at the Barre has done His 〈◊〉 storie ; he does fix his eye Upon the Judge , and from his mouth alone In hopes and fears expects his Destiny : So look'd the Lady , with prepared eyes To see her Joys , or weep her Obsequies . 49. Full loth was I to speak ; but lother by Inhumane lingring Silence to torment Her most suspended soul , and make her dy Without her Sentence . Many a sigh I sent Before , to tell what Words were comming out ; At last , this labouring Answer forth I brought . 50. How wretched is his Blisse , upon whose Heart Whil'st divers Ladies of choise Worth attend With Loyall passion ; He must either part , And so destroy , his own ; or empty send Them all away but One , and thus be fain By many a losse , to make one single Gain ! 51. Had I as many bosomes as I owe To such sweet Creditors as Thou , with speed I would discharge my scores ; but first , I vow To thee , dear Lady , in whose Worth I read Such sweet Attraction , that were I to choose My Heav'n , for Thee I would all other loose . 52. But now my choise is made , and long agoe Unto another I affianc'd was : But who 's that Lady , is a secret so Divine , that from these Lipps it ne'r did passe : My reverend Mother oft with tears hath sought , But never could prevail to wring it out . 53. Yet I thy noble Bosome honour so , That I dare trust it there : onely be sure To keep this Jewell close , as thou would'st doe My Heart , a thing lesse pretious and lesse pure . Yet give me leave to cast this Charm about , For fear thou lett'st it and my Life slip out . 54. So may thy Heart-strings hold thy Heart , as Thou This Mysterie of mine : so may thy Love Be true to Thee , and to thy Wishes bow , As to my secret Thou shalt trusty prove : So may thine Angell hugg thy soul , and keep It close , as in thy Breast this Thing shall sleep : 55. A Thing which mine own Guardian Angell did Acquaint and blesse Me with . When through mine Eys Love first began his amorous beams to shed And with his soft Desires my Heart surprise ; This winged Friend of mine look'd through a frown , And told me that my Heart was not mine own . 56. It is , said he , thy priviledge ( and see Thou thank Heav'n for it , ) not to run and spend Thy Youth upon this wanton Mysterie : Let Others study how to Walk , to Bend , To Vault , to Dance , to Kisse , to Wooe ; For thee More sweet and generous Arts reserved be . 57. Goe court thy Books , and gaine such Treasure there As may inhance thy worth , and make thee be A fitting Match for Her whom Heav'ns prepare To be thy Spouse : whose face when thou shalt see , The reading on that fair-writ Book of Love , For all thy studies ample Pay will prove . 58. Yet to yon' southern Grove thou every Day Must Pilgrim goe , where thou thy Saint shalt meet , And of a Monsters make her thine own Prey ; That with no other Word she thee may greet But plain Confession that thine is her Life : Thus Heav'n contriv's that thou shalt win thy Wife . 59. These are my Fortunes , Madam , yet unknown Ev'n by the sweeter Half unto my Self : And sure your hand would help to thrust me down Into the bottom of all torments gulph , Should Wantonnesse invite Me to despise A Blessing higher than my Pride could rise . 60. Then happy She , the Lady crie's , who e'r She be , that must hugg Happines in you . And yet permit mine Eye one other Teare : 'T is not of Envy ; No : Deare Sir , Adieu . It pittied me to see this gentle fashion Of her sincere , but unsuccesfull Passion , 61. We parting thus ; I hasted to this Grove , Amongst whose spicy trees I knew would grow My sweeter Hopes . But Heav'n it seems , would prove The valour of my Patience , and throw Procrastinations in my way , that I Might earne its favour by my Constancy . 62. How often came I , and with bended knee On every flowrie Cushion of the Grove Implor'd the speed of my Felicity ! How oft in this sweet Temple has great Love Receiv'd mine Heart an Off'ring all on Fire With flames of soft but vehement desire ! 63. At length my Prayers were heard , and this deare day Did in that blessed Moment send mee hither , Which shew'd mee that my long expected Joy Was now full grown and ripe enough to gather . Had I not pluck'd it streight , the Monster had Of all its Sweetnes his foule Booty made . 64. First then to Heav'n my full-tide thanks I pay : And next , to Thee my noble Guardian , who Before my hopes no forged Bait did'st lay : Each smallest Circumstance agreeth so , That this the Lady is , and none but She Design'd by Heav'n to crown my joys , and Me. 65. All Blessings on thy head my Psyche : that I know for certain needs must be thy Name ; That Angell told me it , whose counsell put Me on this bless'd adventure , when I came To save thy life both for thy self and mee , And make of thine my joynt Felicity . 66. Heer then my Heart I give thee , and I seal The Deed with this true Kisse : May Curses rain Thick on my head , if ever I repeal What I have done , or challenge back again This gift of mine , whose fault is onely this , Of thy Desert it to unworthy is . 67. The Seaman by some furious Tempest thrown Into the seeming Depth of roaring Death , If he by suddaine Fortune back be blowne Into the gentle Harbour ; wondereth At his strange safety , and scarce trusts his eys ; But doubts a long time whither he live's or die's : 68. So Psyche snatch'd from Dangers desperate jaws Into the Arms of this illustrious Lover , The truth of her condition hardly knows , But in suspensive thoughts a while doth hover . Deceive me not , saith she , a frighted Mayd , To poore , great Sir , by you to be betray'd . 69. If still I live , and all this be no Dream , ( For sure your story 's such an heavn'ly thing , That simple I , alas , unworthy seeme To be concern'd in it . ) Be pleas'd to bring Some further proof : Where Miracles are done , Faith must have open Helps to bring her on . 70. Then be the first proof , Aphrodisius cries , This Diamond Ring , in which thy self mayst see The radiant Copy of thine owne fair eys : The next this Jewell ; what thou art to Me Let that attest : yet pardon me , that I Gave it that pretious Name , now thou art by . 71. The third that delicate Imbrace shall be For which all Loves are kindled : that which will The sweetest of Assurance give to thee , And my great Guardians Prophesie fulfill . Come , I can give thee leave to blush ; a Maid Of what she loves most , must be most afraid . 72. Were not our Case Divine , awhile I 'd stay , And by our Humane Ceremonies marry : But we did Wed above ; and what can they Add to Heavn's Rites ? O no : 't is sinne to tarrie : My Angell would have told me , ( never feare , ) Had it been otherwise ; Come then my Deare . 73. Forgetfull Psyche now enchanted quite By these his glorious Wiles , set ope her Breast Unto the Fancies of unclean Delight ; Forthwith a Knot of unseen Serpents prest Into her heart , and set it so on fire , That straight it flamed out with foul Desire . 74. But Phylax instantly descry'd the flame , And wakeing up Syneidesis , He cries , Run run , and help to save your dying Dame : Look how her funerall flames already rise . Up gets the Mayd , and instantly thrusts in Between the Lovers and their ready sin . 75. Psyche starts back , whil st shame so heavy sate Upon her Eyes , that down it pressed them . 〈◊〉 Wretch , cries Aphrodifius , what Has made thy Life so vile , that thou dost come To forfeit it to me ? I prithee goe , Die somewhere else ; I 'd be no Womans Foe . 76. O then , says she , Forbear to stain my pure And spotlesse Mistris . Fie , cries Psyche , fie , I know her not : My Lord , will you indure I should such saucie Servants own , as she ? Be it another proof of your strong Love , From Me this troublesome Creature to remove . 77. He , having sleeping in a Box of Jett A blacker Liquor drawn from Lethe lake , Upon Syneidesis straight emptied it . She rubb'd her eyes : but found her selfe too weak To grapple with that stupor which did creep Upon her Brow , and down she fell asleep . 78. As when the Childe first venturing on his feet , Carelesly stumbles to some Precipice . His tender Nurse , more griev'd , than hee , to see 't , Makes on amain , with most intentive Eyes Not on her way , but Him , who now she knows Is stepping into Deaths wide open Jaws : 79. So watchfull Charis , who did distance keep , Till her Assistance might most usefull be , Now put on speed , and rowsing from her sleep Syneidesis , , Be not dismay'd , said she , Come , you and I will trie what We can doe To stop Her who so faine to Hell would goe . 80. With that , as Phebus steals his subtile Ray Through Virgin Chrystall ; so through Psyche's breast She thrusts her hand , and strives to take away That poysnous Brood which there had made its Nest , Yet she flings back , and casts disloyall scorn On Her who griev'd to finde her so forlorn . 81. But Aphrodisius amazed now To see a Beauty which straight damp'd his eyes , A Beauty which on Psyche's face did throw Unlovely blacknesse , and monopolize All Heav'n within it selfe : recoyled back Some Counsell in his troubled Brain to take . 82. Mean while Syneidesis aloud does cry In Psyche's ear : Mistris , beleeve it now I am a wake , and see your Misery : But ô how foule a sleep possesses you ! What monstrous Apparitions are these Which your enchanted dreaming soul do please ! 83. Home , home , I pray : This Grove grows thick with Charms , And will be witch you from your self , untill All Help proves tardie for your ripened Harms Home soon will cure you , and your Bosome fill With better Flames than these , which onely be Kindled to make an end of You and Me. 84. Why stay We here ! See see , your Lover's gone ; Perhaps to fetch more Poyson for your Heart , And double on you your Destruction . This unexpected News made Psyche start : She turn'd her head , and saw 't was so indeed , Charis had forc'd Him back , and He was fled . 85. Yet after Him a heavy sigh she sent , And more would have dispatch'd : But tugged by Syneidesis , at last she homeward went Her feet went homeward , but her Heart did fly Much faster back , which Charis , as she came Behinde , did meet with , and brought safely home . 86. But Aphrodisius could not make such hafte As to outrun the Angels nimbler hand ; Half-way the cursed Grove he had not past , But Phylax lighted down , and bid Him stand . Stand Fiend , says He ; Thy punishment shall be Upon this sceen of thine own Treacherie . 87. Faire hideous sir , how has your wretched spight Clouded your memory ? Do you not know How mine and my illustrious Brethrens Might You and your fellow fiends to Hell did throw ? Did that fall bruise your Heart so little , that It , and our Victory you have forgot ? 88. Was 't not enough , that in your burning Home Hot Blasphemies you day by day did spit At Heav'n and God : but you to Earth must come And all your trains and slie delusions set To ravish his own Spouse , for whose deare sake I here his Leiger lie the Match to make ? 89. Poore harmelesse Psyche , how did Shee offend ! Did Shee incroach upon your Realmes below ? Did Shee e'r envie Hell to any Fiend , Or strive to snatch Damnation from You ? Sure you have injur'd Her , yea Phylax too ; For She 's my Charge , and you shall finde it so . 90. With that , He from his holy Bosome drew A golden Banner , in whose silken Lap His Lords allmighty Name wide open flew , Of hell-confounding Majestie made up : The Fiend no sooner Iesus there did read , But Shame pull'd down his Eys , and Fear his Head. 91. For as the Lightning darts on Mortall Sight Dazeling confusion : So the flashing Rays Of this bright Name the Furie did affright : When Phylax on his throat his left hand lays , And draws him to the Tree whose shade did cover The green stage where just now he play'd the Lover . 92. So have I seen a leering Curr brought back Unto the feild where He did hunt the Lambs , With guiltie ears thrown flat upon his neck , With woefull Tail sneaking between his hamms ; With grinning Chapps , whose whineing Dialect Speaks both what He hath done , and doth expect . 93. In vain He struggls : For the nearest Bough Phylax with potent Art twines round about Its own tough self , and teaches how to grow Into a Band more obstinate and stout 〈◊〉 was his Pris'ner ; whom forthwith He ties Fast to the Tree ; and home to Psyche Flies 94. Poor Psyche ; who no sooner was come home But Charis hasts her to her Closet , where The holy Furniture which trimm'd the Room Wide open Prayer-books , and Bibles were . But she so strange , an Eye now casteth on them As if her soul had never dwelt upon them . 95. Her tainted soul grown squeamish now , no more Such serious Acquaintance would imbrace : But loving Charis found a private door Into her Heart , and from th' usurped place Cast out that knot of Serpents on the ground Which round about her soul themselves had wound . 96. And see , says she , the token that your Love Hath hung about your Heart , and judge , I pray , What kinde of Favours His were like to prove Which by inchanting Poyson ope their way . If Heav'n with fouler things than these doth fill Your bosome , then love Aphrodisius still . 97. The hissing Serpents roll'd about the floore Which , and their shamed selves , they gnaw'd for spight , Amazed Psyche starts back to the doore , Afraid of what but now was her Delight : Till Charis with her valiant hand did throw Them , whence they came , home to their Hell below . 98. And now the Virgin falling on her face With lamentable Cry : Forbear , said she , My shamefull presence maketh any place Unworthy for such noble Company ; For bear dear Charis , let me blush alone , Left fouler here , than those Snakes which are gone . 99. And you , my reverend Books , your leavs shut up , Where my Confusion frowns in every line . When holy Eys draw neer , then freely ope , But ô , you are too pure and chaste for mine : Mine , which let out my soul , and in its place Receiv'd all Hell , which close I did imbrace . 100. They nothing else can doe but blurr you now with those perpetuall streams of bounden Teares Which for my wilfull Miserie I owe. O Eys , if ever your salt spring forbears , May you fail too : such is my state , that I Unlesse you drown me , cannot chuse but dy . 101. Shine not on Me fair Sun , although thy Ray With safety can the foulest Dunghills Kiste : I am a filthier thing than those , and may Taint thy sweet Lustre by my ouglinesse . Black Night will tell no tales ; O may she roul Up in her veil my correspondent soul ! 102. What have vile I to do with noble Day Which shews Us Heavens fair face ? that face which I Wantonly scorn'd , and cast my love away Upon impostur'd Lusts foule Mystery , O Me ! was ever Heart so mad as mine , Which would be divelish rather than divine . 103. Surely I will revenge my self on Her : I will a Tempest raise of Sighs and Groans , To scourge that Gale which blew so soft and fair To steal a shipwrack on Me : With rude stones $$Work$$ make this harder Breast without appear As black as 't was within when Hell dwelt there 104. I with my Howlings will these Ears torment Which were intentive to the Cheaters Charms : These Lipps which lov'd his Kisses , shall be spent In courting nasty Dust : these lustfull Arms Which hugg'd His Body , shall mine own chastise , Which now I hate , more than I loved His. 105. O all ye Griefs which ever fix'd your sting Upon a guilty treacherous Bosome , hear Unhappie Psyche's earnest Prayers , and bring Your stoutest Powers : my Heart has room to spare For your full Train ; ( Adieu all Loves , ) I now Must onely study to wooe Hate , and You. 106. Why was I born ! ( may Darknesse choke that Day Which lighted Me into the World. ) Or why When , in the Boars , my Death its mouth did lay Upon my throat , had I not leave to dy ! Why did I scape that Monster , to be thrown To fouler ones , Hells Treason , and mine own . 107. Why dwelt such flaming Beauties in mine Eye . As might allure , and shew to Lust its way ! Why smil'd my face with such sweet Majesty As bade false Love , be bold Me to betray . Why rather was I not so vile , that in Safe scorn I might have scap'd the Gallant 's sin . 108. The universall Worlds Contempt could not Have wrong'd or wounded Me so deep , nor thrown Upon my Beauties such a fatall Blot , As they upon themselves and Me have drawn . I 〈◊〉 not now been Heir to all Heav'ns scorn , If in Earths Eye , I Had but been forlorn . 109. O righteous Profit , of unrighteous Pleasure , Whos 's Totall summ's made up of desperate Losse , How justly , when We trade away our Treasure , Requit'st thou Us with rusty fretfull Drosse ! For all the Gains that Wantonnesfe brings in , Prove but a Bank of Veng'ance on the sin . 110. Still still I burn , my Fire but changed is , And though my Lust be cool'd my Guilt is hot , And belks , and boils : for wroth Syneidesis Blows up its more incensed Coals . O what Can help my enigmatick sorrows , who Thus on my selfe my execution do ? 111. As thus she lay lamenting on the floor , Which with her Tears was slubber'd : Charis who Had all this while but stepp'd behinde the door , Comes cheerly in , and cries , Break off thy Woe , Dear Psyche , t is enough , thy hearty cry Has pterc'd already , and appeas'd the skie . 112. The Copies of thy Tears which there ly shed Upon the ground , reflected high , and are Already in Heav'ns Casket botteled . Thy griefes now smile above , and have made clear Gods lowring face : look up and see how Day Shines friendly on thee , and does bid thee Joy. 113. With that , she breath'd into her Breast the Powers Of unconceived Sweets ; the thirsty ground Ne'r look'd so cheerfully when Summer showers The deep Pains of its gasping Drought had drown'd ; As over-joyed Psyche , now she feeles Warm in her bosome Grace's gentle Gales . 114. Gales , on whose dainty Wings Heav'ns Influence rides ; An Influence of such speedy Operation , That though all Opposition's highest Tides Roar in its way , through their proud Conjuration With instant Might it flies , and every where Findes Victory attending its Carrieer . 115. To Heav'n , to Charis , to Syneidesis Her thanks she mustereth ; but all array'd In scarlet from her cheeks : For still she is Asham'd to have been lately so betray'd ; When Phylax flutters in , and , Come , said He You to the Grove must back again with Me. 116. As when the place of Robberie you name The Thiefe in White or Red betrays his fear : So conscious Psyche's Heart shot through with shame At that unlook'd for Word , makes it appear In her apalled looks . Alas , said she And com'st Thou to renue my Miserie ! 117. Bid Me goe finde some desperate Rock from whence I may plunge down into the deepest Maine : Bid me post headlong to th' Infernall Prince And covenant with him for eternall Paine : Nay bid me do 't ; Or bid me not do this , Which is , to goe where my far worse Hell is . 118. I like thine Anger well , says Phylax ; but The Grove is not the same 't was yesterday : Another Visage I on it have put , Both chaste and safe , and so thy selfe wilt say . No Boar , no Lover's there : come let Us goe , Both Charis and thy Maid will with Us too . 119. This high Assurance cheer'd her timorous Heart Which stood in reverentiall awe of Him : Besides , her faithfull Consorts bore their Part In this incouragement . Yet did there swim About her brest some tender trembling Doubts Which spred like Mist upon her cleerer Thoughts . 120. Along they went , but comming neer the Grove Psyche began to quake , and closer cling To Phylax , who reach'd out his shield of love , The downie shelter of his heav'nly Wing , Under whose cheerly shaddow her He led Into the gloomy shades the Wood had spred . 121. For now those flattering Beauties which of late Had made that Place a Temple to Delight , Were all unmask'd ; and Melancholy sate Shrowding her 〈◊〉 selfe in mid-day night . The heavy nodding Trees all languished , And every sleepy Bough hung down its Head. 122. There Aphrodisius his best Teeth had tri'd ( And foure of them lay broken on the ground , ) With spightfull restlesse gnawing to divide The Withe by which He to his shame was bound More than unto the Tree : which He so shook , That all its frighted Leaves their Boughs forsook . 123. But seeing that new Company , He bit His Lipps and Tongue , and spit them in their face : See , Psyche , Phylax cries , the Gallant 's Wit , Who hopes to scape confessing his Disgrace : But by and by , I 'le make him finde a tongue To speak out his imposture and thy wrong . 124. With that he snatch'd from Him all He had stoln From Earth from Water or from Aire before , The beauteous Veil'no sooner off was faln But Aphrodisius appears no more : It proves an hideous Fiend , and Psyche cries , Running behinde the Tree , God blesse mine Eyes . 125. Forthwith a poysnous stink seiz'd on the Aire ; But Phylax quickly blew it down to Hell : And , Come , says He , come Psyche , ther 's no fear , Behold the Monster , and observe him well : There hung his cursed Periwig , but now Two coal-black Horns is all his Head can show . 126. The rest is Bald , or with soars over-grown , With which his Forehead too rough-casted is ; Though over it He polish'd Flesh had drawn , Too fair a Plaster for such Ouglinesse . See how the Boils run down into his eye To finde him fitting Tears when He would crie . 127. Like to some Ovens black Arch , so hang his Brows Over the furnace of his Eyes , wherein Delitious Flames did lately take up house , But now the Fire 's as dark as his own sin , And being fed with sulphure , doth confesse What is its work , and where it kindled was . 128. A double Alablaster Conduit hung Down from his Forehead , where is nothing now But those two rotten Pipes , not to be wrung Least with the Moisture down the Nose do flow : That banefull Moisture , which 't is hard to say Whether it be more Poyson than its Way . 129. Two Rows of Roses on those Lipps did grow , To sweeten every word that passed by : But now scorch'd black as Hel's own mouth , they show What kind of Breath is wont through them to flie ; A Breath like that which from the Chimneys topp Speaks it owne stink by what it vomits up . 130. His Cheeks which lifted up but yesterday Two Hills of Spices , now are sunk so low That like two hollow untill'd valleys , they With nothing else but Desolation grow . Now grizly Haire has spoil'd . his polish'd skin , Shewing what He to Satyrs is of kin . 131. His lovely Hands are now two monstrous Paws Whose Nail's much longer than their Fingers be . Sure his Imbrace is daintie , when he throws Those Arms about his Love. But prithe see What now behind the Gallants back doth trail , His courtly Sword 's turn'd to a dangling Tail. 132. Behold his goodly Feet , where one great Cleft Davides two Toes , pointed with iron Claws . The rest of his fine Body must be left , Sealed up close by Modesties chast Laws : Yet mayst thou safely look into his Breast , And see what Treasures there have made their Nest. 133. Look where ten thousand Charmes and kisses lie , And Complements of every garbe and kind , With which He doth on herdlesse Virgins flie , And Correspondent Entertainment find : Look where upon the Topp those Courtships be By which He wooed and inchanted Thee . 134. In that slie corner ( and observe it well ) Lie various Shapes which alway changing be , Shapes trim and smooth , and faire without , but full Of inward Poyson , which industrious He Subtlie improv'd and dayly did devise Handsome Impostures and well-favoured lies . 135. See'st thou not there the model of the Beast , That hideous Witchery which chased Thee ; With all the amorous Story fairely drest To Court and cheat thy credulous Chastity ! Never did Cozenage with more lovely Art Or Face more honest , act its divelish Part. 136. But there is something stranger yet behind : See'st thou that Scroll ? It is a full Commission By which he made this Voyage , ready sign'd , And strengthned by the broad Seal of Perdition . Come , I 'l untwine the knot of Snakes which tie It up , and lay it open to thine Eye . 137. Loe here a scheem of such confounding Letters , And scrambling Lines , as never Conjurer writt : His Forks , Hooks , Prongs , Racks , Gibbets , Gridirons , Fetters , And other Tools of his infernall spight Are Belzebub's mad Alphabet ; But hear How well I ken his mystick Character : 138. Satan the great , by mine owne Power alone God of Hell Earth and Aire : Immortall Foe To Men , to Angels , to Heav'n , and Heavn's Son ; Monarch of Pride , Rage , Blasphemy , and Woe : Out of our royall grace , to our right vicious And trustie friend and Cosen Aphrodisius : 139. By these our Letters Patents We doe give Thee full Authoritie the Souleto seize Of hated Psyche , that she may receive What share of Pangs our royall Self shall please Given at our flaming Court of Desperation This sixt Age of our Soveraigne Damnation . 140. This being read : He folds it up againe , And thrusting it into the Furies breast ; Goe home , says He , and ask thy Soveraigne A larger Patent : See thou art releas'd . But here I hang the Withe ; if ever thou Returnst this Way , thou mayst this token know , 141. The loosned Fiend fetching a deep drawn Sigh , And tearing his owne breast with helplesse wrath , Flung downe his Patent , and away did flie . The Grove smoak'd as He went : in all his Path No Tree did meet him , ( though the place were full ) But downe He tore it , and made hast to Hell. 142. This Spectacle so wrought on Psyche's Heart , That fill'd brimme full of holy shame and Ioy , Her equall thanks and blushes she doth part Between he carefull friends . Never may Day Shine on this face , if I forget , says she , Your Loves , and mine own reskew'd Chastity . 143. Farewell fond Passions . Heav'n above , I 'm sure , Is full as faire within , as 't is without : No Aphrodisius there ; but all as pure As is the spotlesse Chrystall , or your thought Deare Phylax , which from thence its pattern takes , And a new Heav'n in your sweet Bosome makes . 144. There will I fix my Heart : there dwells my Love , My Life , my Lord , much purer than his Home : Whose Paradise shall be the onely Grove Henceforth , to which my soul shall strive to come . Forbid it Jesu , any thing below Be master of this Soule , whose Lord art thou . 145. Thus sweetly breathing out her holy Passion , To ease her high-swolln , heart she homeward goes With her dear Consorts : yet at every station Renews her thanks , and her pathetike Vows . At length got home , She to her Closet hasts Where all her Soul at her Loves feet she casts . 146. What praiers were there , what thanks , what sighs , what tears , What Languishments , what amorous extasies , What confidence , what shame , what hopes , what fears , What pains , what joys , what thoughts , what words ! she dies And yet she lives , and yet she dies againe , And would for ever live so to be slain . 147. But fainting Nature ( for 't was midnight now , And farr sh' had travell'd and wrought hard that day , ) Permitted sleep to grow upon her brow ; And , though unwilling , downe at last she lay . Sweet was that rest ; but yet much sweeter was The Dream which now before her Soul did passe . 148. Imagination swiftlie carried Her Into a Garden where more Beauties smil'd Than did in Aphrodisiu's Grove appeare , And gentler Gales the aire with odours fill'd . Lillies alone on every bed did grow Which scornd comparison with Northerne Snow . 149. The goodly Walks with Alablaster were Pav'd all alone , whose smooth and spotlesse face Layd fairlie ope unto the silver sphear Which roll'd above , a comely looking glasse . Whither upward she or downward turnd her Eye , Still she 〈◊〉 the same Heaven's Majesty . 150. No Fountaine bubled there , but fed with springs Of purest Milk ; upon whose dainty shoare Unsported Pidgeons sate and wash'd their wings , Though full as white and pure as it , before . But thus one Candor powr'd upon another , Does kindely kiste and sport it with his brother . 151. High in the midst a princelie Castle stands Invincible for strength , and for delight , Built all of Virgin-christall , and by Hands As pure as the Materials were bright . A cleerer Court was ne'r by Poets braine Built for Queen Thet is in her watery Main . 152. Ten thousand Blushes stood before the Gate , With Magnanimities all hand in hand : As many Purities behind them sate ; And after those as many Beauties , and Young smiling Graces : whose sweet task it was To be the Guard of that delicious Place . 153. As Psyche wonder'd at the stately sight , She turns , and spies her Phylax standing by . What Place is this , sayes she , so fair , so bright ? He smiling cries , My Dear , for Chastity It was erected : Look and thou shalt see What kinde of Princes here the Dwellers be . 154. Loe there comes One : Observe his royall Gate ; Majestick , yet not proud ; about his brows A glittering Coronet wreaths his princely state , As in his Hand a Palm his triumph shows . Large is his Roabe , and after him below A Train imperiall on the ground doth flow . 155. This Pavement is lesse white , lesse sweet are those Perfumed Lillies , than that roab of His Th' Eternall Lamb from his owne fleece did choose The richest Wooll where with to cloath and dresse His spotlesse friends , and fellow-lambs ; for the Goe all invested with this bright Array . 156. Those gracefull Eyes in which Love's throne is set , Are they which did Potiphera defie ( Thou know'st the story since I told thee it . ) This is that Joseph , though advanced high In Pharaohs Realm , yet now more glorious grown , And can a fairer Kingdome call his owne . 157. The next's a Female , in the same Array : For Sexes here no outward difference show , But all like Angells live , since noble they Strove to forget their He and She below , And ( though then earthly Pilgrims , ) overtake That Purity which Us doth equall make , 158. Susanna is her Name : That radiant Face Which none but chaste and holy beams did shed , Two lustfull Elders made their daily Glasse , And with the Antidote invenomed Their shamelesse Hearts . So bold is Lust that she Dares hope to finde a Blot in Purity . 159. Cancer then scorch'd the World , when tender she Into her Garden went , there in a spring Almost as clear as her own Chastity To coole her selfe : But they straight issuing Out of their ambush , in their Clothes expresse , More shame than did Susanna's Nakednesse . 160. We too are hot , cry they ; but none but thou Can quench the furie of our mighty Flames : Thou art the Fountain where all Sweets do flow , And We must bathe and coole Us in thy streams : Yeild , as thou lov'st thy Life ; else We will swear That in Adulterie We caught thee heer . 161. Then welcome Death said she , thy face will be Fairer than is the Count'nance of this sin : Here she cri'd out aloud ; and instantly Her startled Hand-mayds all rush'd shreeking in , Whom both the full-mouth'd Elders hastened To catch th' Adulterer , who , said they , was sted . 162. Then haling her unto the Barre , their own Guilt upon her they throw , and she must die : But straight a Miracle crowds in to crown The truth of her unconquer'd Chastity ; And turn the Sentence on the Elders , who Whil'st she to Triumph , must to Stoning go . 163. There comes the second Joseph , but as farre Before in honour as in time behind : Little thought Men what kinde of Carpenter Was this , whose noble Art a way could finde To frame a life ( and raise the building high , ) Both of Heroik Worth , and Poverty , 164. Mine and my Brethrens Office ( though it be Both sweet and glorious , yet ) must stoope to His , Who was the Guardian of Divinity , And of the Mother of all sweetnesses . And yet no Angell envy'd him his place Who ever look'd upon his wonderous face . 165. What Gravity sits there , and what Delight , What Tendernesse , and what Austerity ! How high and humble are his looks , how bright And modest are his eyes ! how sweetly He Ev'n in this Glory seems not to forget That Cloud which upon Him in earth did sit ! 166. But look , and see thou start not at the sight , Those Rays , though more than Sun-like , lovely be ; Here comes of Heav'n and Earth the choise Delight , The Queen of Softnesse , and of Purity . Millions of Loves come tripping in Her way , Flown from her Eye in a fore-running Ray. 167. Behold Her face , and read all Paradise , And more , in Flesh and Blood : In vain we seek For flow'rs , for Gemms , for Starrs , to equalize The gallantry of Her illustrious Cheek , At whose sweet Composition , every Grace Came running in , for fear to loose its place . 168. All Cherubs , and all Seraphs have I seen In their high beauties on Heav'ns Holy-dayes , But yet the gratious Glories of this Queen Sweetly out-glitters their best tire of Rayes . What studied scorn would Pagan wits have thrown Upon their Venus , if they this had known , 169. This Mother of Divinest Love , as pure As is that other putid ! Noblest Tongues When they triumphant are , and would be sure With life and blisse and joy to grace their Songs , First chant the Son , and then the Mother , He Begins , and she makes up the Harmony . 170. Her Crown is full Imperiall , yet not deckt With orientall Diamonds , but thick set With purer Jewells : for the most select Virtues ( because her own ) doe garnish it : And yet all those but the faint Copies be Of her rich Hearts Originall Treasurie . 171. I need not tell thee Mary is her Name , Who teacheth Majesty to be so milde : This cold dead Pavement lively doth proclaim Whose feet with new-born Lillies it have fill'd : Whose but the Virgin-Mothers steps could blesse A Soil so barren with such Fertilnesse ? 172. Turn Psyche , and behold ; Here comes the King The King himselfe , of Royall Chastitie . She turn'd : But as He forth was issuing , Intolerable Beams from His did fly Upon her face : she started at the stroke , And rubb'd her dazeled eyes , and so awoke . PSYCHE : OR LOVES MYSTERIE . CANTO III. The Girdle , or Love-Token . ARGUMENT . HEr Spouse in Token of His royall Love A Girdle unto Psyche sends : wherein The accurate works Historik Beauty strove The radiant Materialls to out-shine . The Rich Embroiderie Phylax doth expound , And with the Token then the Mayd surround . 1. SHort Taste of Pleasures , how dost thou torment A liquorish Soul when once inflam'd by Thee ! The edge of all Desire would soon be spent , Did'st Thou not whett it to that keen degree That nothing but compleat Fruition will The longing of its wakened stomack fill . 2. The pined Man , on whom a thinner She Insatiable Famine , long hath fed ; Desires no Heav'n or Paradise to see But onely what lies moulded up in Bread. One glimpse of this , bids Hope return , and light Life in those Eyes which were bequeath'd to Night , 3. But if that Morn of Comfort damped be , And his young Joys snatch'd from his Eyes again : The fugitive Blessing mocks his Miserie , And by rebound exalts it to a strain Of higher Punishment ; his Fancie more Does gnaw him now , than Hunger did before . 4. So Psyche famished with strong Desire Of her dear Spouse , no sooner fed her eyes On his first Lustre , but that mystick Fire Turn'd all her Heart into Joyes Sacrifice . She 'gan to scorn all other Dayes but this Whose Dawn had broach'd such golden Floods of Blisse . 5. But when immensitie of Beams had cast That cloud of Weaknesse on her Mortall Eye , And she the long'd-for light it selfe had lost In too much light ; her Longing swell'd so high ; That did not sighs unload her Heart , and it , Th' impatient Tumor would her bosome split . 6. She sighs , and thinks ; and then she sighs again : For every thought which labour'd to comprise What she had but half-seen , makes her complain Her thoughts were dazeled , as before her Eyes . Yet still she thinks , and still she loves to be Puzled in that delicious Miserie . 7. And , happy Yee , stout Eagles , happy Yee , Crie's she , whose genuine Eyes are tempered To 〈◊〉 brave pitch , that the full Majestie Of your beloved Sun can never shed Such 〈◊〉 extremities of Heav'n , but you Can 〈◊〉 them in , as fast as they can flow . 8. You perch'd on some safe Rock , can sit and see When the young East unlocks his rubie gate , How from the 〈◊〉 bed of Roses hee Sweeter than it , doth rise : what Robe of state That Day He chooseth , and what Tire of light He on his Temples bindes , there to grow bright . 9. Into his Chariot of flaming Gold You see him mount , and give his purple Steeds Leave to draw out the Day : You see him roll'd Upon his diamond Wheels , whose Bounty breeds That populous Family of Pearls which dwells On eastern shoares close in their Mother-shells . 10. You see him climbe up to Heav'ns silver Hill , And through crosse Cancer make the Houres run right . There with his widest Looks your own you fill , And ryot in that royall Feast of light , Whil'st to your eyes your souls flie up and gaze On every beauty of his high-noon Face . 11. You see him when into the steep-down West He throws his course , and in th' Atlantick Deep Washes the sweat from his 〈◊〉 Brow and Breast , And cools his smoking 〈◊〉 , and goes to sleep Among the waterie Nymphs . who in his rest Waft him through by-paths back into his East . 12. Thus the kinde Day makes all her houres attend Your undisturbed Joys ; But fainting Me With one poor minute she will not befriend That I my fairer , sweeter Sun may see . Yet why blame I the Day ? She 's clear and fair : But you , adulterate Eyes , too cloudy are . 13. Had you been constant , such had been my Blisse : But you with faithlesse cowardize gave in . Surely I 'le be reveng'd on you for this , Till you repent your Treachery in Brine . Perhaps when Tears have wash'd you clean , the pure And free face of my Spouse you may endure . 14. These querulous sighs , by their tempestuous Blast Drove on the Cloud , and now the Rain began ; Dropps great and numerous down her Cheeks made haste For more and greater still came crowding on ; 〈◊〉 either eye-lid sprinkled in the Crowd , A living Rainbow on its margin show'd . 15. But as the Storm swell'd high in Phylax flies , And much adoe his yearning sweetnesse had To bridle in his sympathetick eyes Seeing how great a flood Phyche's had made : Were not eternall Joyes deep Printed on Angelick Spirits , sure now his springs had run , 16. But with his Wing he wip'd her blubber'd face , And fann'd fresh comfort on her fainting Minde : Quairell not with thine Eyes , thy Vision was Too visible , said hee , and they , though blinde , Perform'd their duty , being clogg'd as yet With lazie Dust , for sprightfull signts unfit . 17. Have patience , till that Dust be put to bed And mixed with the grave ; then shall thine Eye With ample vigorous Beams imbellished , Open into a full capacity Of viewing Him , whose lovely Princely look Shall be thy safe and everlasting Book . 18. Mean while , this Token He by me doth send Hoping Thou 'lt wear t for his sake next thine heart : No Lover 〈◊〉 woo'd his adored Friend With ticher Present ; That thou ne'r may'st start From his affection ; with this Girdie hee Desues to binde thee to Felicity . 19. The Ground 's a texture all of Turtles down Which dares call Virgin-Snow both harsh and black : For he himself deep dy'd it in his own River of Whitenesse , which its Spring doth take From under His great throne , where once when He But dipp'd his hand , the Fount proov'd Puritie , 20. Unto a Grace to spin He put it out , That the fine thread might answer her neat hand : Then in the Jewell-house of Heav'n he sought What Gems to Honour with this ground : The Strand Of pretious India no such Treasure shows ; Above , the Ocean of true Jewells flows . 21. Ten thousand glittering things he turned o're , And wish'd Thee every one , Yet if , said He I on my Darling throw this massie store , 'T will to a Burden swell my Courtesie : She 's tender , and I cannot but be so ; I wish her all , but these for all shall goe . 22. And those were Jaspers , Diamonds , Onyxes , Topazes , Berylls , Rubies , Amethysts ; All ready fitted for imbroyderies , But richer farr than ever flam'd on Priests Or Princes Crown : which as he sending was To set on work another curious Grace , 23. His Snowie Mother , waiting all that while At his right hand , melted down on her knee , And sweetly begg'd that Office. In a smile , ( His usuall visage toward her and Thee , ) He grants her kind request . Yet stay , says He , And let thy Needle of my choosing be . 24. A Twist of Glories o'r his shoulders thrown About his back a sportfull Qniver roll'd , Of metall in this grosser World unknown , The thrice-refined Quintessence of Gold. Yet was the splendid House lesse pure and fine Than were the sweet Inhabitants within . 25. No sooner He unlock'd the glorious Lid , But a pure Cloud of living Joys and Smiles Which in that merry Region had been bred , Breaths out it self , and the Spectators fills With vigorous Pleasures , and with fresh Desires To view that Fountain whence such Blisse expires 26. Innumerable arrows there doe lie Keeping each other warm with mutuall flames ; For mystick Ardor is the metall they Are made of , metall purer than those Beams Which play about the starrs , or those which flow From Phebu's eys , when they in High-noone glow . 27. The finest Rays which darted purest light , From his owne crown great Love himself did cull And these said He , shall be my Arms in fight ; With this Artillery I 'l my Qaiver fill : The Heavn's already bent from East to West , And that 's the Bow by which my darts I 'l cast . 28. Ther 's no such thing , beleeve it Psyche , there , As leaden Arrows , steep't in Scorn and Hate : Each Dart's a sonn of splendor , and does wear A rich remembrance of its Masters fate , For in his blood , the blood of Love , dy'd deep , Its tincture and its virtue it doth keep . 29. With these he wounds his best beloved Hearts , And by the wound sets ope to Life its way : Life is the point of these mysterious Darts Which with pure Joy and dainty Vigor slay . They slay indeed , yet still reviving be ; They nothing murther but Mortality . 30. The Hairs of softest Flax grow grosse and course When these draw neer , so delicare are they : Yet cruell steel strikes with lesse boysterous force , And with lesse fatall certainty doth slay . Immortall Eys alone can see them , but Not fence the Blow , if they at them beshot . 31. Love choosing one of these from its bright Nest , Applies it towards his all-peircing eye , From whose acute intention there prest A Ray so potent , that immediately The yeelding Dart does answer it , and now Becomes a Needle , and its Eye can show . 32. Then from his golden Locks , that curled Grove Where thousand little Loves for ever play , He pluck'd an Haire : and this , said He will prove Sufficient Thred to finish all thy gay Imbroyderie ; 't will stretch and alwaies be Longer and longer to Eternity . 33. Heer take thy Tools , and let th' Invention be Thine owne Conceit : for who can better fitt The Emblematick gift of Chastitie , Than thou the Mother both of Me and it : She bowing low , her thanks and Dutie throws Before his feet , and to her work she goes . 34. Millions of Graces tripped after h●r , The fair attendants on her 〈◊〉 rain , Unto that Tower of living Chrystall where Thy Vision lately Thee did entertaine : That Mi●●ie Way which downe Heavn's Mountain flows Its beauteous smoothnes to her footsteps ows . 35. Oft had she trac'd it ; ( for you see the Way Is broad , and Heavn's faire amplitude doth suit . ) Yet ne'r with cheerlier Count'nance than that Day , 〈◊〉 the decotum she did well compute , Rejoycing that this Virgin-work should be 〈◊〉 to the Mother of Virginity . 36. The Castle Gares did in a smile stand ope To see their Queen , and bid her wellcome in . She looks about her in that curious shop Of Purities , uncertain where to ' gin . Nothing dislikes Her , but she spends her care Among so many Bests , which to preferre . 37. The lofty Roofe of the illustrious Hall With Sighs and amorous Languishment was seel'd , From whence upon the princely floor did fall Full many an hearty Teare , which there did yeeld A 〈◊〉 Pavement , which the cool Grounds Kisse Into chast firmitude did chrystalize , 38. The Twilights teares 〈◊〉 in the Laps of flowers Reflected not so 〈◊〉 Heavn's rising Eye , When Phebus let in the diurnall Howres , And trimm'd his face upon the Morning skie , As these reverberated that fair Look Which from the Virgins entring face they took . 39. The Walls impeopled were with all the stories Of those whom Chastity had cloth'd in White , From antient Abels most unspotted Glories , Unto the latest Beames of Virgin-light : That Abel , who first to his 〈◊〉 tied Martyrdomes 〈◊〉 , in whose Bed he died , 40. But at the upper end a Table hung All of one sparkling Diamond , faire and high , Whose brighter lines can by no Angells tongue Be fully read . It was the History Of Love himself , crav'd by art so divine That every Word the Table did out shine . 41. Long look'd shee on this pourtract , and forgot By looking long , almost for what shee came : The Sight 〈◊〉 〈◊〉 her eys that shee had not Her wonted power to be Queen of them . At 〈◊〉 shee calls them home , and bids withall Her heart come back , which out with them had stole . 42. Then , ô. cries shee , that this unworthy Hand Could draw those lines of Blisse , of Life , of Love ! A thousand yeares I d be content to stand And practise heer , so I at length might prove Artist enough to forme one Copy , which With more than all Heav'n would the Earth inrich . 43. But my Almighty Lord and Sonne who did React his stories on this diamond sceen By his owne finger , can be copied Onely by it : Though He would make a Queen Of worthlesse Me , yet He was pleased still In his poor Handmaid some defect should dwell . 44. This Word straight summoned into the Cheek Of all the Graces which about her prest An universall Blush , to see how meek Their Empresse was : And give us leave at least Say they , to copy this Humility More due to Us , than unto royall Thee . 45. But , turning to the next her studious eye , And reading in that Table fairely drawn The sweet Exploits of her Virginitie , She blushed more than they , and of their owne Blush made them all asham'd , to see how farr It was out-blushed and out-grain'd by her . 46. What help , cries she , for He is Lord and King , What help if he be pleas'd to have it so ! If He my Memorie next his owne will bring , And print it in a Book of Diamond too ! 'T is not the picture of what I did merit , But what his love hath made me to inherit . 47. With that the Graces all upon their knecs In a conspiracy of reverend Love Assault her thus : Seek no more stories ; these Of thine , the best imbroyderie will prove . Degrade not what thy Son preferres , nor be Because he loves thee , thine owne Enemie . 48. Nay gentle Sisters , sweetly she replies , I , love my selfe too well to be so proud : Let other Hands applaud my Victories , But to mine own it must not be allow'd , Were that my Work , this Needle at each letter Would prick my Heart , because I was no better . 49. Loe in that Rubie Table there I see A heav'nly Storie : well the Man I know , A pretious Friend both to my Lord and Me When We with Him were Sojourners below . Pure was his Life , pure was his Office too , Cleansing the Way where Purenesse was to goe . 50. Whil'st on the noble Baptist thus her Eye And Praises dwelt : a Grace had fill d in haste Her lappe with Lilies , and the mayden prize Into a Chair of Alablaster cast . The gentle Virgin smil'd at first to see 't , Then down she sate , and made her Cushion sweet . 51. Her diligent Maydens compasse Her about , And with a Jewell each one ready stands . To her pure Work she falls ; and as she wrought A sweet Creation followed her Hands : Upon her Knee apace the Table grew , And every Figure to the Texture flew . 52. As active Fancy in a Midnights Dream With strange extemporall dexterity What Sceens , what Throngs , what Worlds she lists , doth frame , Making the most divided things agree , And most united quarrell ; though one Cell Be all the room for this vast spectacle : 53. So wrought the nimble Artist , and admired Her selfe , to see the Work go on so fast . Sure the ambitious Historie desired To this its own new honour to make haste , And purchase to its single Rubie Beams The various Lustres of ten thousand gems . 54. The forward Figures crowded close , for all Would needs come in , and rather chose to be Justled and throng'd , and nipp'd into a small ( Yet a well ordered ) Epitomie , Than in that little Dwelling loose their seat , Where sweet Contraction would make them more great 55. And now the Girdle proves a Multitude Of sundry things made friends and tied in one : But eminent among the rest is shew'd The lovely Master of the businesse John , One-different John , who , as the Work doth rise , Lives , preaches , washes , suffers prison , dies . 56. Th' Imbroyderie finish'd thus : that with more speed She might present it to her mighty Sonne , She gives command her Birds be harnested : Quick as the Word her ready Maydens run , And from the milkie shore of the next spring Five Paire of her immortall Pidgeons bring . 57. Her Coach was double gilt with that pure Light Whose grosser part fills Phebu's face with glory : Not glaring like his Eyes , but Milde and White , Shining much like its Owners Virgin-storie . Her Coursers take their place , and she the Reins Almost as soft's the Hand which them contains . 58. As through the whirling Orbs she faster flies , The new Imbroyderie to the Starrs she shows : They twinckled all , asham'd of their own Eyes ; So was the splendid Zodiak which throws His spangled Girdle round about the Sphears To keep in order and gird up the years . 59. Orions Blush confess'd how much this sight Outvied all the glories hee could show : His yeilding Count'nance fell , and to the bright Triumphant Apparition did bow ; Three times hee tri'd , and faine hee would have 〈◊〉 How to unbuckle his out-shined Belt. 60. But comming to the Soveraign Palace , she Hasts in to her expecting Lord and layes Her Face , and Work upon his Footstool ; He Her dainty pains with high Approofe repayes ; Yet , On this Ground had thine own Storie grown , The Girdle would , said hee , have fairer shown . 61. With that , unto his Cabinet hee goes , Where Spirits of purest Gemms extracted lie : Out of which Heart of Richnesse hee did choose The softest Dropps , and in one Jewell tie Such Rarities as my Tongue cannot tell : But thy dear Soul their ravishments shall feel . 62. For to the Girdle having linked it , He deign'd to grace Me who stood wondering by ; Take this , said he , and see how it will fit Thy Psyche , but more mine : Be sure to tie It close and straight , that by this Token she May understand how neer she is to Me. 63. The second Houre's scarce entring since I took It , and my leave : and heer the Present is . Come wipe thine Eyes , a purified Look Is 〈◊〉 due 〈◊〉 where the sight is Blisse . 〈◊〉 Phylax op'd the Girdle , whence such beams Broke loose , as drowned Psyche in their streams . 64. For as the rurall Swain , whose courser Eyes Ne'r star'd on other beauteous things than what Begay the simple Fields : when first hee spies A Princes Wardrobe open , straight is shot Quite through with Wonder , and in fear doth deem The sight is too too glorious for Him : 65. So mortall Psyche was at first dismayd At the immortall Spectacle : When hee Cries out , What Error makes thee thus afraid : This Zon's not torrid , though it flaming be ; Nor sent thy Spouse this Token to destroy Thine Eyes , but diet them with sparkling Joy. 66. See'st thou that Building there , which lifteth high Its shining Head , and scorns to pay the Sun Homage for any beams , ( for sanctity Glitters about it , and 'twixt every stone Lies thicker than the Cement , ) know that this Illustrious Pile , the Jewish Temple is . 67. Many long years had run their Round , and spent Their own upon Heav'ns lasting Orbs , before This Fabrick first grew to its Complement : But here a moment raisd it , and to more Magnificence than it at first could shew ; Such potent Art from Maries fingers flew , 68. That reverend Senior whose high-mitered Head Points out his princely Office , is the Priest. You in his awfull Count'nance might have read What his Attire proclaims : Were he undrest , He still with Virtues would arrayed be , Who now clothes holy Robes with Sanctity . 69. His left Hand on his Sealed Mouth he lays , Back to the Altar hee his right doth stretch : His Eyes are full of talke , and trie alwayes How they without a Tongue his Minde may preach , At length that Throng of People there began To guesse the Sense , and what befell the Man. 70. Whil'st hee did on the Incense Altar place It s aromatick Fuell , and supply What Heat or sweetnesse there deficient was By many a fervent Vow , and pretious Sigh : His Clowd flew highest , for the Incense smoke Soon fainted , but his sighs through all Heav'n broke . 71. And being there , upon their odorous Back An Angell gets : whence posting down to Earth Unto the Temple hee his way doth take : Where standing by the Altar , hee breaths forth A sweet repayment unto Zachary Of what his Soul had panted out so high . 72. Behold , sayes he , thy Vows and Prayers are Come back to fill thy bosome with Successe : I am no Messenger , great Saint , of Fear , Trust Me , and trust thy priviledged Blisse : Thine Heart so fruitfull in sublime Affection Hath for thy Body earn'd an high production . 73. Thy dear Eliza , whom thy Piety As neer in Virtue as in Wedlock ties , Shall have a son in whom thine Eyes shall see The fruit of both those Knots ; whom Heav'n doth prize So high , that I aforehand must with thee Bargain about his Name , John it must be . 74. A Son of Smiles and Gladnesse hee shall prove . And make thine aged Heart young with Delight , The Morning he is born , shall Joy and Love Together spring , and take their blessed flight To thousand Soules , where they shall sit and tell What Hopes , what Wonders in thy John do dwell . 75. Never did friendly Starrs conspire to frame So Fortunate a Birth for Noblest Kings : In Gods own Eye , wherein the World doth seem Lesse than these Atoms on the Airs light wings , Great shall thy Sonne appear : Let Doubting go , Immensitie resolves to make him so . 76. For whil'st hee nestls in the narrow Cell Of thine Eliza's Womb , the Spirit of Heav'n ( O how much vaster than all it ! ) shall fill His breeding Heart : which , when it once is thriven Unto a pitch mature , shall nobly prove To Earth , how it by Heav'n alone doth move . 77. No boist'rous roaring Wine , or rampant Drink Shall his sweet Lipp defloure : His cup must be Fill'd at some Virgin-Fountains Chrystall brink , And teach his Palate too Virginitie : For in his sacred Veins no fire must flow But what Heav'ns Spirit pleaseth there to blow . 78. And with that fire He Israel must refine , Israel o'r-grown with rust and filth ; that so He may make clean the Way where his divine Redeemer means close after Him to go . For braver Flames ne'r warm'd Elia's breast Than in thy Sons shall make their gallant Nest. 79. Alas , the Priest replies , decayed I Want Blood enough to paint a Blush at this Too worthy News : Can fifty Summers fly Back , and with Youth my withered Spirits blesse ! Frost in my Veins , and Snow upon my Head Bid me already write More than halfe dead . 80. Nor in Eliza doth less deadnesse Live : How then in two such Winters can there grow A Spring whose sudden Vigorousnesse may give New Lives to Us , and make them over-flow Into a third ? Sweet Angell thy strange Word May well some sign unto my Faith afford . 81. Sure then thou know'st me not , the Angell cries : For had'st thou known that Gabriel I am , Who in the Presence-Chamber of the skies Give high attendance to God and the Lamb , Thou might'st have well presum'd no fraud could come From purest Verities eternall Home , 82. Yet shalt thou have a sign , and I will fast Seal 't on thy faithlesse Tongue which asked it . Henceforth thou shalt be Mute ; untill thou hast Seen what thou would'st not credit : Then I 'le let Thy Tongue be loose again , that it may sing A Benedictus to thy gratious King. 83. The Angells Word full in the Priests face flew , And fastned mystick Chains upon his Tongue . He soon perceiv'd how strong it was and true : And with his Eyes and Heart fore-stall'd his Song . He thinks and Looks his earnest Hymn , and pays For his kinde Censure correspondent Praise . 84. This put Him in that posture there . But now Behold that sober Matron in whose Eye Sage Chastitie her reverend looks doth show . Loe how the Promise in her Womb grows high , And by its Silent swelling doth confesse The same her Husbands mutnesse doth expresse . 85. Observe that gentle Stranger hither come To see her pregnant Cosen : Her array Is plain and poor ; her Looks still seem at Home Though she be stepp'd abroad , so closely they Are shrowded in this Veil ; and Modest she Ev'n in this Girdle would not veiwed be . 86. 'T is she whose Handy-work the Girdle is , And who upon her self least cost bestows , Whose sweet Salute , with ravishment did seize Eliza's Heart . See how her Arms she throws In wide amazement ; See how fain would those Perls which have ope'd her mouth , her words disclose . 87. All Glories which our Female Tribe have crownd Cri'd she , shrink in their da'zled Eyes to see Those brighter Blessings which in thee abound Thou Wonder of pregnant Virginity : All happinesse dwells in thy God , yet He Hath now his Mansion taken up in thee . 88. For when thy Salutation through mine Eare Stroke Heav'n into my Heart : the Childe which lay Listning within me , prov'd that He did hear And ken the Language too ; nor would he stay To act his triumph in some larger room , But For his dancing house leap'd in my Womb. 89. He by thy sound knew what within thee was , And understanding that his Lord was near , Thought it high time to be at work , and as He might , begin his active office heer : A true Fore-runner , who doth leap unborn ; Unto his Lords strange Day , a wonderous Morn . 90. But mark that Knot of buisie Jewells there , Whose cheerly Looks doe some good News proclaim : The Infant 's born , and those his Kinstolks are , At 's Circumcision . But about his Name A kinde dispute arose what it should be : All these will have it none but Zachary . 91. His holy Fathers Name will sit most fair Upon the Son , say they , who now doth rise The long expected and miraculous Heir , From whom may flow a Brood of Zacharies . Whence should a princely Eaglets title be Drawn , but from his own noble Family . 92. O no , the Mother cries , mis-call him not , His Name , before himself , conceived was : 〈◊〉 wise Heav'n best understandeth what Title will fit its Gifts : For mee , alas , So much my Spouses Name I love , that none I would preferre , But Heav'n hath chosen John , 93. So hot the loving quarrell grew , that now To Zacharies decision they runne . See where he writes : that golden leaf doth show The Oracles Resolve , His Name is John. In what faire equipage those Letters stand ! For Maries fingers here did guide his hand . 94. No sooner had his Pen dropp'd that sweet Name But his long-froazen Tongue again was thawn : For Gabriel ( though undiscerned ) came And loos'd the chain which hee on it had thrown . The Pris'ner glad of this Release , does dance , And with inspired Lays his Joyes advance . 95. Behold his Friends in that admiring Throng , Whose Eyes and Hands Amazement lifts so high , To see at length his dead and burted Tongue Revive , and yeild a vocall Progente Of holy Praise : thus strangely answering That Birth which did from his 〈◊〉 Body spring . 96. That fethered , and parti-coloured Thing Who at her big-swolln Mouth a Trump doth hold , And hastens hence with ready stretched Wing , Is noble Fame , which posteth to unfold These Miracles in such commanding sound As may both through all ears and hearts rebound . 97. Look where she 's perch'd now upon yonder Hill , And from that loftie Pulpit round about Doth all the Quarters of Judea fill With stranger News than thither e'r was brought . Thus John , who came to be a Voice , speaks high First in his Flathers Tongue , then in Flames Crie . 98. But there the sceen is chang'd , where Desolation The sole Inhabitant is , except that one Poor Ermite , who chose his tame Habitation Amid'st its Wildnesse : that plain thing is John. 'T is strange how Mary Jewells taught to seem So vile a Garb , as she hath put on him . 99. That Cincture stands but for a lethern Thong , That Vestment for a Coat of Camells hair : No other Wardrobe did to Him belong But what upon his simple selfe he bare . No other riches will I own , said hee , But onely to be rich in Poverty . 100. I 'le rob no Ermyn of its dainty skin To make mine own grow proud : No Cloth of gold To me shall dangerous emulation win ; I live to live , I live not to be sold , And therefore shall be fine enough if I Be drest but in the robes of Modesty . 101. Let scarlets Blush the guilty Court array , Let wanton silke smile on the Gallants back ; Let linnen soft and pure as snow , go lay Its own on those who other Whitnesse lack ; My Bravery must be , an Eye to please Which sees no beauty in such things as these . 102. Let gaudy Fashion-mongers every day Mis-shape themselves , and vexe their giddy Brain To see some novell Cut or Garb which they Were never yet disfigured with : in vain Striving to catch the Fashion , which is still Like Phebe's face , but one day at the full . 103. My Fashion constant as my Nature is , Which taught me it : Nor is the Sun mid-way His Race , e'r I have travell'd through my Dresse , That East does ope mine Eyes , which opes the Day , And I arrayed am as soon's the Sun Who have none but my Bed-cloaths to put on . 104. This hairie Covering is my onely Bed , My shirt , my cloake , my gown , my every-thing . When over it these severall Names I read , His furniture I well can spare the King , The tumult of whose store doth scarce supply All things so fit as my Epitomy . 105. See'st thou that bubling Chrystall Psyche , there ? That spring's the living Cellar of the Saint , Thence daily does he draw his Virgin-beer , And makes his Blood with those coole streams acquaint . Coole streames indeed , yet such as best agree With the most fervent Flames of Piety . 106. His common Diet those poor Locusts are ; And when hee feasts , his Mouth hee lifts but up And straight those courteous Trees , 〈◊〉 mend his Fare , Sincerest Honey into it doe drop : And dining thus , he holds not down his face , Till hee to Heav'n has paid his sweeter Grace . 107. Here with himselfe He did converse : a rare And painfull thing when Men in Crowds doe dwell , Where upon those who crowd them still they stare Having no space to see themselves , untill , Well skill'd in all their Neighbour-company , But unacquainted with themselves , they die . 108. The rest of his Acquaintance all were high , Beyond his Eyes reach , but within his Hearts : For with what speed the Lightning down doth flie Through every stage of Heav'n this upward darts Nor will its sprightfull journey bounded be By any Rampart but Immensitie . 109. At God it 〈◊〉 , nor ever failes to hit Its blessed Marke , whither on Prayers Wings Or Contemplation's it takes its flight : And there with busie Angels rank'd , it sings , Admires , adores , and studies to forget There is a Breast below which look's for it . 110. How often has his fainting Body made Complaint of his injurious Piety ! How often has it cri'd , I am betrayd , My life and spirits all away do flie , And smile in Heav'n , whilst I below am left To live this Death , of death and life bereft . 111. That Cave his Palace was , both safe and strong Because not kept by jealous Door nor Barr : Those Groves his Gardens , where hee walk'd among The Family of Dread , yet knew no feare . Fear 's proper Region and Dominion is A guilty Breast , more than a Wildernesse . 112. Those Bears , those Boars , those Wolves , whose irefull face Strikes Terror into other Mortall Eyes , With friendly Mildnesse upon him did gaze , As on old Adam in calme Paradise . They slandered are with Salvagenesse ; No spleer They owe to Man , but onely unto Sinne. 113. So wilde , so black , and so mis-shap'd a Beast Is Sinne , that other Monsters it doe hate As a more monstrous thing then they , and cast About how to revenge it : But the Gate And Looks of Purity so reverend are , That dreadfull Beasts wait upon it with feare . 114. The beams of this Angelick Life at last Broke out and summon'd in the Admiration Of all the Countrey : Man , that runder Beast , Convinc d by these Examples , learn'd their fashion . Behold that thronging Rout which hither flies ; See how they stare , and scarce beleeve their Eyes . 115. These Deserts nothing lesse than such do seeme , Being crowded from themselves , and now become Judea's Towns , and fair Jerusalem Which hither have remov'd their populous Home . What now has John lost by his private Cell , To which whole Towns and Cities flock to dwell ? 116. And having now so fair an Auditory , The noble Ermite is resolv'd to Preach Behold , sayes , hee , the Dawn of that great Glory Which to behold , the Patriarks did reach Their Necks and Eyes through many a shady thing In your Horizon , now begins to spring , 117. O faile ye not to meet his spotlesse Beams With undefiled Hearts , for such is He , And will Baptize you with refined streams Of searching Fire . Then first be Wash'd by Me ; My Water for His Fire will you prepare , As must your Tears for this my Water here . 118. Observ'st thou Psyche , how that silver stream It s limpid selfe doth through the Girdle winde : This Jordan is , looke how the People seem At strife who first should enter in , to finde A better Baptism in those floods , which may Their fruitlesse Legall Washings wash away . 119. But mark Who standeth there : how sweet his Eye , How delicate and how divine his Face Embellish'd with heart-conquering Majesty ! Wert thou to choose thy Spouse , would'st thou not place Thy soul on Him ? 'T is He : ô no , it is As much of him as Jewells can expresse , 120. To be Baptiz'd , but not made clean , comes He Who is more spotlesse than that living Light Which gilds the Crest of Heav'ns Sublimity : He comes to be Baptized , and wash white Baptism it selfe , that it henceforth from Him And his pure Touch , with Puritie may swim . 121. As when amongst a grosse ignoble Croud Of Flints and Pebles , and such earth-bred Stones , An heav'n-descended Diamond doth shroud Its Lustres brave ejaculations . Although it scapes the test of Vulgar Eyes , Yet a wise Jeweller the Gem descries : 122. So John his Master straight discovered ; And Heav'n forbid that worthless I , cries He , Should wash a thing more bright then it , and shed These lesse clean Waters upon mighty Thee . Dear Lord , my great Pollutions bid Me fall Prostrate , and unto thee for Baptism call . 123. If I be Lord thy gentle Spouse replies , Pay then thy Duty to my first Injunction , It must be so . This Mandate did suffice The Saint , and He submits to his high Function . Cast but thine Eye a little up the stream , Wading in Chrystall there thou seest them . 124. Old Jordan smil'd receiving such high Pay For those small Pains obedient hee had spent Making his pliant Waves ope a drie Way When numerous Israel into Canaan went. Nor does he envy now Pactolu's streams , Nor Eastern Floods , whose Paths are pav'd with Gems . 125. The Waves came crowding one upon another Unto their Lord their chaste Salute to give : Each one did chide and justle back his Brother , And with contentious foaming murmur strive To kisse its Maker , and more spotless grow Than from its Virgin spring it first did flow . 126. But those most happy Drops the Baptist cast Upon his Saviours head , return'd with Joy , And to the Wealthy Ocean making haste , Amaz'd the Treasures which there heaped lay . The Deeps look'd up , and op'd their richest Breast To make these Guests a correspondent Nest. 127. See there thy Spouse is on the Bank , and more Than Heav'n come down , and pitch'd upon his Head : That snowie Dove which perched heretofore High on the all-illustrious Throne of God , Hath chose this seat , nor thinks it a Descent Upon such tearms to leave the Firmament . 128. And Heav'n well witness'd this strange truth , which at That wonderous instant op'd its mouth , and cri'd , This is my Darling Son , in whom are set All my Joyes Jewells . O how farre and wide That Voice did flie , on which each Wind caught hold And round about the World the Wonder told . 129. This businesse done , to Court the Baptist goes , Where lusty Sinnes , as well as Herod reign : Long Sanctity had made him fit with those Proud Enemies a Combat to maintain . He who does nothing but his Maker fear , Against all Monsters may proclaim a War. 130. Behold how Pomp besots great Herod there : O what impostumes of fond Majesty Pride puffs into his face ! Dares there appeare A Censor now a just Truth to apply Home to the King , and tell him that his Eyes Should rather swell with Tears , his Breast with sighs ? 131. Yes : there the Heav'n-embraved Baptist is , Who feareth not , but pittieth to see A Prince made subject to vile Wickednesse . Great Sir , the Match unlawfull is , cries He : O farre be it from Kings to break the Law For whose Defence so strong their Scepters grow . 132. Since to thine own Commands just duty Thou Expect'st from these thy subjects ; Let thy Neck Not scorn to thine own Makers yoak to bow . The Precedent may dangerous prove , and wrack Thy Throne and Kingdome , if thy People read Such stat and high Rebellion in their Head. 133. Thy Brothers Wife to Him as neer is ti'd , As He himselfe : ô teare Him not in sunder : You murder Him alive if you divide His Heart , all one with Hers : The worst of Plunder Is Mercy if compar'd with this , which doth By tearing off one Halfe , unravell both . 134. God , who has this Enclosure made , and Her To Philip given , still hath left to thee And thy free choise , an open Champain , where Millions of sweet and Virgin Beauties be . Adorn thy Bed with any one beside , Onely thy Brothers must not be thy Bride , 135. Must not ! th' Adulteresse cri'd ( for she was by ) Whither is Herod , or that Youngling King ! And shall the Acts of awfull Majesty Be flouted by this upstart pratling Thing ? O that my bodkin had his Tongue to bore ! I 'd make it sure for preaching me a Whore. 136. Be thou content , my Dear , the King replies , I will reveng thy Wrong , for 't is mine own . Rebellions fiery Boils may likelier rise From his envenomed Words , against my Crown , Then from our spotlesse Match ; which Heav'n long blesse ! Hale him to prison , he shall smart for this . 137. ( Unhappy Truth , how comes vain Flattery To be more gratious at Court then thou , Who might'st secure and prosper Majesty , Whil'st that doth Lies , and Trapps , and Poysons strow ! Is it because sometimes thou rubb'st the sore , Or , that thou naked art , and meek , and Poor ? ) 138. Deep in the Cities Bottome sunk there was A Goale where Darknesse dwelt , and Desolation : Through all the Towns proud Taunts enforc'd to passe The Saint is thrust into this Habitation : Where strait the noisome Mire doth him begirt , Much like a Gem , by Swine trode in the Dirt. 139. Yet these dead Walls , with stones almost as hard As that which for a Heart did serve the King , Him onely in a straiter Desert barr'd , For his high Contemplation still did bring Heav'ns latitude into those straits , and swell With Angells and with God , that lesser Hell. 140. This is his noble Companie , and He In his strict Goale more freedome doth enjoy Than follish Herod , though his Tetrarchie To all his loose Desires wide opes a Way . Sin is the foulest Prison , and in this Not John , but Herod the close Pris'ner is . 141. Yet Herod thinks not so : ( what pitty 't is That Thought and Fancy thus the scale should sway . And ponderous Reasons sober solidnesse Cast as a light and frothie thing away ! ) For rid of this same galling Preacher , He Judges himselfe and all his Pleasures free , 142. And in that freedom means to celebrate That Day which Him releas'd from Mothers Womb : To crown the Meeting with majestick State , His glistering Nobles all to Court must come , That Men might in the splendor of each Guest Read his magnificence who makes the Feast . 143. Luxurious choise of every kinde of Beast Was hither brought : No Bird so dear and rare , But it was fetched from its highest Nest , To build in some quaint Pie or Platter here . To Noahs Ark scarce came a thicker Crowd For life , then to be slain there hither flow'd . 144. With Earth and Aire , the Sea must help to trimme A more than Spring-tide superfluity : Large shoals of wanton Fishes here must swimme In aromatick ponds of Spicerie ; That Herods ominous Birth-day forth may bring Death unto almost every kinde of Thing . 145. Ambition was the Steward of the Feast . The Cook and Cater both , was Luxurie : Lust tempered the gallant Sauce , and drest The choise inflaming Dainties of the Sea. Loe there the King is with his Nobles set , And all the crowded Table smokes with meat . 146. Intemperance attended on the Bord , And crown'd with sparkling Wine the foaming Cup. The Kings Health first went round , which every Lord Drowning his own in it , hasts to drink up ; And prayes , He may behold as many years , As Dishes on the Bord , or in Heav'n Starrs . 147 The next's the Queens . But then Bowle after Bowle They to their femall Idolls poured down , So monstrous were those Draughts , that the Wines Soule Had now all theirs subdued , and was grown King of them and their Prince : who , belching , cries , Enough of this : Come now le ts feast our Eyes . 148. For hee the young Herodias had spi'd ; Whose face no sooner dawned in the Hall , But an enchanting meretricious Tide Of Sweets and Graces overflow'd them all . Her beauteous Looks and Dresse redoubled be , Because her fond Spectators double see . 149. No Syren ever on the waterie Stage Did act so true a false but lovely part The gazeing carelesse Sea-man to ingage In the delicious shipwrack of his heart : Nor e're was Sea so dangerous and deep As in this Damsells treacherous Breast did sleep . 150. Behold her there : What studied Neglect Upon her shoulders pours her Tresses down : How is her Breast with Gems allurements deckt , Yet winns more eyes and wishes by its own : That speaking Nakednesse , if selfe commends , And lustfull Fancies something further sends . 151. The rest of her Attire , so thin and light , With gorgeous hypocrisie doth lay More open what it would deny the sight , And whilst it stopps , invites into , the way . About she swimms ; and by a courtly Dance , Her other beauties price she doth enhance . 152. All eyes and hearts tripp'd after Her , as she About the Hall her gracefull motions measures . No nimble Turn could in the 〈◊〉 be But Herods brains turn'd too : who by these pleasures Again grown drunk , unto his 〈◊〉 doth Give ease , by vomiting a full-mouth'd oath . 153. By Heav'n , and my own Majesty , he cries , This Dance , sweet Daughter must not want reward : For never Venus traversed the skies With a more soule-commanding Galiard . Let thy Demand be high ; for though it be Half of my throne , I hold it due to thee . 154. But then the Queen , whose thirst not all the Wine At that great Feast could quench , unlesse it were Brew'd with the Blood of John , 〈◊〉 soon incline Her Daughter to request this Boon for her . I ne'r shall think , said the , that Herod is Mine , or his Kingdoms Head , whilst John wears his . 155. Thou know'st my Wrongs , and with what pain I wear The name of Whore , which He hath on me pinn'd : Help then my righteous Vengance on , and tear Away this Griefe which gnaws thy Mothers minde . This was enough : back flies the Damsell , and Thus sweetens o'r her barbarous Demand . 156. O may the King for ever live , and reign , And blessed be this undeserved Day Wherein thine Handmaid doth such favour gain , That halfe thy Kingdom shall not say me nay ; For reall is thy royall Word : But why Should a poor Maids ambition towre so high ? 157. Indeed that Promise did become the King , That like thy selfe thy Bountie might appear . But Heav'n forbid that I , so vile a thing , Thy scepters Glories should in sunder tear , And break mine Arm with halfe of that Command Whose Totall is too little for thy Hand , 158. A slender Gift more equall Pay will be To my Desert : Let me but have my Will Over one wretched Worm , which gnaweth thee And thy whole Stock : So let the King fulfill His royall Word , by giving Me that Head Whose Tongue deflour'd yours and my Mothers Bed. 159. Alas , the King replies , what have I done ! O that my Kingdome might my Word recall ! How shall I help thee now , unhappy John , Who in my Promise preach'd thy Funerall ! Thy carelesse Tongue at first thee Pris'ner made , And my rash lipps have thee to death be trayd . 160. O that to day my Lords had not been here The solemne Witnesses of my great Vow ! Must Death intrude , and its sad Warrant bear Date upon this my joyous Birth-day ! How Shall Lun-snarle my Promise , and contrive That both mine Honor and the Saint may live ! 161. Both cannot live , I see ; O that I were Some private Man , that so I might be free Of my repute ! but Princes Honors are The Peoples too , and by Community I should make all the Body perjured If I my selfe prove so , who am their Head. 162. And must John die ? Bear witnesse All how loth This Word doth fall from my constrained Lip , To recompence the too too hasty Oath Which from Imprudence , not from Me , did slip . Then take his Head : Yet never say that I Issu'd this Warrant , but Necessitie . 163. Thus strove the Tyrant by a comely Lie To veile the Visage of his hideous Hate , For fear the Damsell by his privity Might seeme to have contriv'd the Baptists fate : Whil'st dreading his unlawfull Vow to break , Adultery He doth with Murder back . 164. Was it not plain that his outragious Vow Did prostitute but halfe his Realm ? and why Must the blood thirstie Hypocrite bestow More than the Whole ? What Prodigalitie Is this , mad Herod ? For Johns Head alone Is worth more than thy Kingdome , or thine own . 165. Loe there the last Dish of great Herods Feast , The Martyrs Head in a faire Charger laid : He smiles within , though clouds his face o'r-cast , And feeds his soul on it . But the proud Maid Knowing her Mother by this Death would live , In triumph takes the Dish , and takes her leave . 166. The Royall Beldame in suspence did wait To reape her spightfull Stratagems event . But when she saw the bloody Present , straight Grown young with Salvage Joy , hir high Content She to her dancing Daughter does display In her own tripping and lascivious way . 167. Then much like some she-Bear , whose long-wish'd Prey Is faln at last into her hungry Paws : She tears the sacred Lips , and rends a Way Unto the reverend Tongue ; which our she draws , And then with peevish Wounds and scornfull Jests Her Womanish Revenge on it she Feasts . 168. But mark that Convoy of illustrious Light Which seems from this low World to make such haste : The better part of John there takes its flight Unto a greater Kings than Herod's Feast : That Goale , his Body , and this World , were three Prisons to Him , who now from all is free . 169. The Patriarks and Prophets all gave way When they this greater Saint approaching saw , Who now his blessed Harbour doth enjoy For those fierce Storms he grappled with below ; And sweetlier rests in Abrahams bosome , then In the adulterous Kings the lustfull Queen . 170. This is the Story which the Virgin Mother Hath round about thy Girdle made to live . But mark this well , my Psyche , 't is that other Selected Jewell which thy Spouse did give To crown the rest , and tie up all the story In one divine Epitomie of glory . 171. Divided 'twixt amazement and delight , The Virgin read the strange Embroyderie : But when on that last Gem she fix'd her sight , Immortall Joyes so swell'd her soul , that she Runs over with delicious Teares , and cries , Come Phylax come , gird me with Paradise . 172. Content , said He , but then be sure to shrink And hugg your self alone within your selfe : The Girdle's wonderous strait , nor must you think That any supernumerary Pelf Can finde a room in this rich mansion , where The outward Walls of solid Jewells are . 173. This said : before her self was well a ware , He closely buckled it about her Heart . Straight she complains : Oh , spare me Phylax spare My squeased soul , least from her self she start . O loose the Buckle ! if the time be come That I must die , at least afford me roome . 174. Must I be girt to death , and not have space To fetch one parting sigh before I die ? O me , whose sins have made my Spouse imbrace Me with imbroidered Tortures , so that I The riddle of unhappy Maids , must goe In travell with more than a Mothers Woe . 175. And so shee did indeede : Such matchlesse Throws And Pangs did sting her in her straitned Heart ; Till at the length she bringeth forth , and shows Her wondering selfe the reason of her smart , Whil'st from her labouring Breast she pressed sees A shapelesse Lump of foule Deformities . 176. Imperfect Embryo's , unformed Lust , Pin-fethered Fancies , and halfe-shap'd Desires , Dim Dawns of Fondnesse , doubtfull seeds of Rust , Glimmering Embers of corruptive Fires , Scarce something , and yet more than Nothing , was That mystick Chaos , that dead-living Masse . 177. O how tormenting is the Parturition Of tender souls , when they unload themselves Of their blinde night-conceiv'd Bratts of perdition ! How doe the peevish and reluctant Elves ( Mad with their own birth , ) viperously contend The labouring bowells of the Heart to rend ! 178. This makes Faint-hearted Mortalls oft preferre The sad Reversion of eternall Pain Before this Conflicts Pangs : So they may hear A quiet Truce with all their sinnes maintain , They are content , though Hell must with their Grave Set ope its Mouth , and Them as sure receive . 179. Psyche deliver'd of that monstrous Birth Now findes her Girdle fit and easie grown , Affording roome for all the Train of Mirth , With which her Bosome now was over-flown . She view'd the Newborn Thing , and viewing smil'd Not out of love , but hate unto the Childe . 180. As one from blinde Cimmeria newly come , Beyond his own ambition , into Arabia's blessed Fields , and finding room Both for his eyes and joyes , doth wondering goe Over those spicely Paths , and thinks that hee Doth now no lesse begin to live , then see . 181. So overjoyed she admired now The glorious Day new risen in her Breast , Where carnall Clowds before would not allow A constant beam to dwell ; but over-cast Her so , that labouring she had much adoe To spie her Heav'n , and see which way to goe . 182. For now her soul was clearer than the face Of faire Aurora wash'd in Eastern streams : Unspotted Thoughts flock'd in to take their place In her pure Heart , which now a Garden seemes Of Lilies planted on warm Bedds of Snow , Through which Gods Spirit doth gales of Odours blow . 183. All Sublunary Sweets she has forgot , Nor thinks this bitter World can breed such things . All Beauties to her Eye are but one Blot : The Bees to her are nothing else but stings : All Loves are Hate ; all Dalliance , Vexation ; All Blandishments , but Poyson in the Fashion . 184. For by this Girdle she his Pris'ner is In whose alone she reads the Name of Love ; And in the Languishments of softest Blisse , By dainty Torments doth her patience prove , Crying at every sigh , O Jesu when Shall I have liv'd this Death , and Life begin ! 185. What further businesse have I here below With flesh and Blood , whose joyes I relish not ! Who is the Conquerour of my Heart , but thou ? And since thy love this Victory hath got , Why must thy Captive not permitted be To wait on thy triumphant Coach , and thee ? 186. Though for thy Royall Scorn I fitting be , Yet why wilt thou thine own Choise disallow ? If I had still neglected been by thee , This Body had not seem'd my Dungeon now : But why 's this taste of Heav'n unto me deign'd , If still to this dull Earth I must be chain'd ? 187. O that some courteous Dove to me would lend Its fethered oars , that I my soul might row Unto the Port of my Desires , and blend It with the Tide of Blisse which there doth flow ! I never thought that Earth so low did lie , Or that the Heav'ns till now were halfe so high . 188. O why art thou so lovely , if poore I Must still live Exile from thy dearest sight ! This Token , Jesu , makes me lowder crie For thee thy selfe , who art more sweet and bright : O what will thy Supream Imbraces be , If this small Cincture thus has ravish'd me . 189. I yeild , I yeild , great Lord : Why must thy Dart Be alwayes killing Me , yet never slay My ever-dying still-surviving Heart ! Why must thy Flames which on my Bosome prey , Still burn , but not consume ; O why must I Too , be no Mortall here , but with them vie ? 190. O Absence , never was there Present Hell So true as thou unto its dismall Name ! O cruell Hope , which onely do'st reveal A tempting glimpse of light , but hid'st the Fame ; That so the sweetly-mocked Eye may be Assur'd by that short sight , she does not see . 191. Intolerable Joys why smart you so , Pricking on my impatient Desires ! O Sighs , what means your Breath my Flames to blow ! O Tears , why must your Waters quench my Fires ! Dear Girdle help Me : If thou should'st be slack , Soon would my over-burdned Heart-strings crack . PSYCHE : OR LOVES MYSTERIE . CANTO IV. The Rebellion . ARGUMENT . GAll'd with severe Devotions constant Yoak The Senses , and the Passions rebell : Having the Spirit of Pride for Generall took , By fair-tongu'd Treason they with Psyche deal . Reason's surpris'd and into Prison thrown . The Will revolts , and Psyche's left alone . 1. PRosperity , how false art thou unto Thy blessed Name , who with a comely Cheat Unwary Hearts so potently do'st wooe That thine all-rotten Bottome they forget , And thinke thy Foot sure on a Rock doth stand , Whil'st thy Foundation is the fruitlesse sand . 2. The Day which smil'd so briskly in the Morn And left no frown in all the face of Heav'n , E'r night hath oft been made the Prey and Scorn 〈◊〉 swarthy Clouds , so furiously driven , That Phebu's stoutest help was all in vain When he the gaudie skie strove to maintain . 3. The Sea , in looks demure , and pleasant dress , Hath often bid the Mariner been bold : When straight an unsuspected storm doth press Through the lamenting Aire , till having roll'd Into a foaming Mount the monstrous Deep , In brine it buries the presumptious ship . 4. Eternall Change doth wheel all Heav'n about : What Patent then can seal Security To things below ? How doth proud Fortune flout The gayest Confidence which foolish We Are not afraid to build : but vainly trust Our Hopes are firm , whil'st we our selves are Dust. 5. Weak Dust , on which the least Winde domineers Which through this Clime of mortall Life doth blow : A life , which if not fortifi'd by Fears And wise suspitions , to all storms doth bowe : A life so treacherous in its friendliest Hue , That Saints themselves have found its falsensse true . 6. Whil'st Psyche feasteth her luxuriant Heart With amorous Tortures , and does day by day Riot and surfet in delicious smart , Which rellish sweeter to her soule than they , Who both their late and early studies spent To cherrish Her with Naturall Content . 7. A knot of Friends with Her together born , And under one soft Roof of the same skin Tenderly nourish'd , stomack'd much the scorn She heap'd on them , who thought their onely sin Was too much love to her ; a Crime which might More pardon challenge than Revenge invite . 8. 'T is true , said they , that we her servants be : And yet as truely are her sisters too : Had our originall Seniorite It s native priviledge , We all should go Before , and she the Youngling , come behinde : Sure she should not have found Us so unkinde . 9. But now sh' has chanc'd to get the upper Hand , She makes Us feele it in her Tyrannie . So Upstarts use to doe where they command , Being to weak to weild their Royaltie . Like paltrie Currents , which swoll'n high , do poure More Rage than sober streams about the shore . 10. We must not eat , nor drink , nor sleep , nor play , But when she lists : and ô how seldom 's that ! Great bus'nesse she pretends both night and day , Imploy'd about nor We nor She knows what . It tickles Her , but hard on Us doth grate , She calls it Love , but wee all finde it Hate , 11. Yet be it what it will , what 's that to Us Who are not bound Her humors to fulfill With our own Ruine ? Since Her stomack thus Is wild and rampant , why should wee sit still With desperate Patience , till wee be undone ? What need wee fear Her ? We are Five to One. 12. As when th' imprison'd Fire in earth below Vex'd with those straits , begins to move and swell , Its dungeon first it shakes , then forth doth blow Its full-mouth'd indignation , and fill The World with Tumult , tearing down the Trees , Dismounting Mountains , plowing up the Seas : 13. So did their sullen murmur gather strength Still day by day , by mutinous degrees , Boyling to such impatience , that at length By flat Rebellion they resolve to ease Their over-charged stomacks ; and one day All met at Councell , thus their Griefs display : 14. 'T was in an upper Chamber , dark and close , Arch'd with thin Ivorie : For their common seat A white and soft and living Counch they chose , And there the * Master of the House intreat To hear their publike Case . Content , said he , 'T is just I to my Friends should friendly be . 15. The large Supplies of all my store I owe To your unwearied Care and Pains , which bring Plenty of all Varieties that grow In Heav'n , or Earth , or Sea : the welthiest King Could not out-vie that furniture which You To crown my Table daily did allow . 16. But now , alas , I see my Tribut's thin : Some Lazie sullen melancholick things Doe now and then come hither sneaking in ; But all your brisk and cheerly Offerings Are intercepted ; and 't is well that you Begin , else I had been the Plantiff now . 17. They all were glad to hear their Censor speak In their own discontented Dialect : But straight their fond Ambitions did awake A strife who should begin : In high neglect Of all her Sisters , * Opsis knits her brows And darts of indignation on them throws . 18. Who is your Queen but I , who sit , said she , Exalted high upon my double Throne , Whilst all your Motions regulated be By my Imperiall Direction : Blinde Fools , what could you do , wer 't not for Me , In setting on our brave Conspiracie ? 19. That proud Word from her Mouth no sooner flew , But * Osphresis in scorn did snuff it up : Inraged † Geusis bit her lips , which grew So big with boiling wrath , she scarce could stop Her Tongue from railing Vengance : * Acoe Prick'd up her ears , and look'd as big as she . 20. But irefull † Haphe less could rule her pride , Imperious Dame , cri'd she , how darest thou Who in two little tender Cells are ti'd , Such saucie scorn on all thy Sisters throw ? Dost thou not plainly see my Empire spred Through all the Body , ev'n from Foot to Head ? 21. Doe I not domineer in and about Thy totall selfe ? would not this single Naile Sufficient be to tear your Queenship out From both your Thrones ? Alas , should I assaile Thee with two wretched Motes , they would suffice To damp that Day in which thou prid'st thine Eyes , 22. Thus is Rebellion alwaies Quarrelsome Ev'n with it selfe . Had not their Judge made haste To stifle their Contention in the womb , Flat Warre had been brought forth : But in hee cast His peremptory Sentence : Hold , said He , I in my House must have you all agree . 23. This is the Main , how small so e'r it seems , : Whether all your severall winding Courses tend : Here doe you poure in your concurrent streams , And in this Sea of Sense your Rivers blend : A Sea where never storm arose as yet , Farre be it then , I now should suffer it . 24. I love you All , and if it could but be , Would wish that every One might be supream . 'T is true what noble Haphe sayes , and she Most like my selfe doth Universall seem : Yet she is of a courser mixture , and As well as highest , does the lowest stand . 25. But gallant Opsis sprightfull is , and bright , The glass or Heav'n above , and Heav'n below . Her seat's compleatly highest , and the Right Of her Precedency her Beams do show . She 's all your Candle , and before must goe : Ev'n your own Interest requires it so . 26. Condemned Haphe to this Sentence paid Scornfull obedience , vowing not to speak At all , or be the last . But straight array'd In joyous Aspect , Opsis did awak Her richest sweets , to let her sisters see What cause she had to scorn their Poverty . 27. Yet what means Joy to smile in these mine Eyes Said she , so long as Psyche Domineers And makes them worse than Blinde ? Could it suffice Her now and then to set abroach my Teares , 'T were tolerable : but alas poor I Must in my sorrows alway steeping lie . 28. The Ocean with lesse Constancie doth throw Its Tide of Salt upon the troubled shore , Than from my Springs the streames are forc'd to flow And down my scalded Cheeks their Billows poure . O why must here be everlasting Brine , Whil'st all Tides else doe know an Ebb but mine ! 29. Yet were these Floods found needfull to make clean Mine Eyes and mee , I would not think them dear : But what Crime stains Us ? Is 't that we have seene All Beauties round about the Hemispheer ? What were We made for else ? Alas that we For our Creations End must guilty be . 30. More justly Psyche Articles might draw Against that God on whom she fawneth so . Is 't not by His irrefragable Law , That through all Visibility wee goe ? Bold Hypocrite who her own faults doth thus Reveng upon her God by torturing Us. 31. Are not the Eyes those universall Glasses In which the World doth fairly copied lie ? Man for a Microcosme by favour passes , But in a blinde and duskie Mystery : I am the onely faithfull Mirrour , where All things in their true colours painted are . 32. Nay Psyche too , although her mixture be Pure and spirituall , knows not how to hide Her subtile self from my Discovery : She by these Windows eas'ly is descri'd , Whether she wakes or sleeps , or rests or moves , Whether she sighs or smiles , or hates or loves . 33. Sure would proud she deign to observe how I Am fram'd and seated , she could not despise The manifest and secret Majesty Which doth both compasse , and compose mine Eyes . But she is angry , and doth plainly prove That Hate is also blind , as well as Love. 34. Were it not so , she might discern this Brow , The princely Arch which roofs my Habitation : In which as resolute Disdain doth grow As she can dart at it : This is the fashion Of the fair world above , whose radiant Eye The upper Orbs have arch'd with Majesty . 35. Those double Doors , whose hinges are my Will , Both shut and open without pain and noise : Else could they not catch tender Sleep , which still Is coy and shie , and flies from every Voice . These are my East and West ; My Day by these Doth rise and set , as often as I please . 36. At either Gate a double Guard of Pikes With prest attendance stands both night and day , Which gives admission unto those it likes , But to injurious Guests shuts up the way . Right trusty Hairs ; whose faithfull Fear , to Me Breeds no Dishonour , but Security . 37. Full is my House of nimble Servants , who Their diligent selves in all my Businesse stretch , Which way soever I desire to goe With sweet activity they thither reach . No Princes steeds with greater speed or ease Devoure their way , than I am roll'd by these . 38. Six pretious Curtains close imbrace my Bed Where I in dainty state inshrined lie : The Adnate Tunicle is outmost spred Which doth protection to the rest supply , And in her bosome shrowd both them and mee From hasty Motions importunity . 39. The next , a Corneous Veil , both firm and bright ; My naturall Lanthorne , whose diaphanous side As it transmits , so it preserves the Light By which the Body and my selfe I guide . No Time can spend this Lamp , no boistrous storm Can puff it out , or breath it any harm . 40. The third of Grapes , soft polish'd Coat is made , Yet with a gentle Roughnesse lin'd within , Through which all kindes and tribes of Colours trade And traffick with the inner Chrystalline : The doubtfull skin of Polypus did ne'r Slide through such various Looks as sport it here . 41. This opes a Casement to the Pupil , which My gaudy Iris round about doth dresse With perfect beauties , shaming all those rich Streaks of the Heav'n above , which can expresse Onely the semi-glories of a Bow , Mine doth a faire and totall Circle show . 42. The fourth 's that tender Membran which doth kisse And hugg the tenderer Pupil : when the Light Looks with full court'sie on the Eye , then this Opes wide to meet and drink it in : when Night Doth draw her sable Curtains over Heav'n , This doth the Pupill shrink into its Ev'n , 43. The fift of Chrystall is , soft , warm , and thin , Found no where but in my rich Treasury ; This is that noblest Glasse of Life , wherein Things living live again , and things which lie Dead every where beside , enlivened be , And trip about with brisk activity . 44. The sixt's a Texture of so fine a threed That neat Arachne did the Spinster seem , Whose matchlesse Artifice so clear is read In every Line , that thence it takes its name : We call 't Aranea , a Net whereby I catch the purest-winged Beams that flie . 45. Besides , such pretious Humors I contain As mee adorn with richer puritie , Than does the boundlesse jewell-paved Main Its Empresse Thetis : She in all her Sea Is but of one salt-roy'led liquor Queen , But I of three , all thrice-refin'd and clean . 46. That which does outmost smile , is Waterie , The spotlesse Cover of a purer thing , For under it doth liquid Chrystall lie Couch'd on a Bed almost as ravishing As its illustrious Selfe , a molten Bed Of gentle Glasse , upon the bottome spred . 47. And in the Mirrour of this triple Spring All sorts of sprightfull formes delight to play ; The mystick shapes of every kind of Thing Close moulded in a soft and unseen Ray On Instant's posting wings doe hither flie And dive into these Deeps of Purity . 48. Who knows not that great Love tak's from the Eye His Ammunition , Qaiver , Bow , and Darts , And winns by that soft-fierce Artillery His mighty Principalitie of Hearts ! Had He himselfe had Eys , what might He not Have done who has such power by others got ? 49. These my domestike Beauties are But see My outward equal Store : With that she bid Her Princely Traine march forth , When instantlie A silver Globe roll'd in , embellished With gilded starrs , which round about did turne , And wheel from Ev'n through all the Night to Morn . 50. This done : a dusky Veil she threw aside And through a roseall East let ope the Day : The Sun gat up , and as the Globe did glide , Speeded into the West his Golden way : Where red and hot with his long journey , He Entred the coole Bath of th' Atlantick Sea. 51. Then came the blustring Winds , & on their back Brought labouring Clouds : some pour'd out Haile and Snow , Some spit forth Lightning through a thundering Crack , Some with more peacefull showres of Rain did flow , Some dropp'd down monstrous Vermin , some a stood Of not-desired Corn , some squeas'd out blood . 52. But then the Spring came blooming in , array'd With fragrant Green , whose sweet Embroidery Were Budds of Virgin smiles , which there display'd A sceen of living Joys , all echoed by Ten thousand Birds which perch'd on every Tree Tun'd their soft Pipes to Natures harmonie . 53. Yet underneath , with higher gallantry , The Peacock strutted , whose expanded Train Enammelled with gorgeous Majesty Did Heav'ns bright Modell represent again : Yet that Bowles wincking Eyes could not express So full a Proof of Heav'n , as flam'd in these . 54. Summer came next with her own Riches crown'd A wreath of Flowers upon her goodly Head ; Full sheaves of golden store did her surround And all her way with wholesome Plenty spread , Where as she went , no Tree but reach'd his At ( For it was hot ) to shade her Head from harm . 55. Then follow'd Autumn , with her Bosome full Of every Fruit which either tempts the Eye Or charms the Taste : Here Wantonnesse might cull And weary grow : Here wide-mouth'd Luxury Might gormandize her fill , and with farre more Ease her own Lust devour , than spend this store . 56. At last came drooping Winter slowly on , For Frost hung heavy on his heels ; the Year Look'd old and pale in him , and almost gone . He quak'd and shiver'd through his triple Furr , For still what way soever He did creep He 's to the knees in Snow at every step . 57. For snow was all things now : and in this White , The wanton World which all this while made sport In Autumus , Summers , and in Springs delight , Must ( girded up by Ice ) doe penance for 't . This cold chaste strait-lac'd Garb will best repell The Faults which those hot Seasons taught to swell 58. This Pageant being past : up leap'd upon The stage a City , whose high-lifted Head Threatned the Clouds with interruption : What Art was here to Riches married ! How thick the Marble Spires and Towers stood Shading the Houses with a stoney Wood ; 59. But like an awfull Crown to all the rest The Princes Palace mounted fair and high Proclaimed by its double gilded Crest It s own and its great Owners Majestie : Yet was this outward Pomp but a course skin To those rare Wonders which did shine within , 60. Heere was the Jewell-house , where naked lay Such store of Gemms as might enrich the Sea : There in the Wardrobe , in well-wrought array Their sparkling Bretheren were taught to be The clothing of those Cloths Embroyderers had To pride the backe of scornfull Courtship made . 61. Here stood the Chequer , that great Temple where The World 's dear Idoll in huge heaps did lie : There was a Store-house of the choise and rare Productions found by Opticks Industry : The schoole of Admiration , and the shop Of Miracles in Glasses treasured up . 62. Heer Men and Beasts and Birds were all of kin , Being extracted from one common Womb , Of the brave Proconnesian Marble Mine : And where the Statuary wanted roome , The Painters livelier Lies did wooe the Sight To sport in his lesse cumbersome Delight . 63. But in the Presence-chambers Ocean mett The Confluence of every royall thing : A golden Throne on silver floore was sett , Which took new lustre from the gorgeous King , Who with his glittering Court surrounded was As Phebus with the rays of his owne face . 64. The Queen , both of his Kingdome and his Heart , Beauties bright Triumph show'd at his right Hand , And did her sweet exuberance impart Unto that mayden Circle which did stand To wait and gaze on her , whose goodly Face Was Wonders fairer Heav'n , and Pleasures Glasse . 65. When Opsis by this pompous sight had drawn Admiring smiles from her Spectators : I A thousand such , said she , could soone have shown , Had I ripp'd up my totall Treasurie . And these those Offrings are my scorned Eyes To Psyche gave , who them and me defies . 66. Unto some blurred Prayer-book she ties My spotlesse sight with endlesse slavery : Or makes me stare so long upon the skies That with dull seeing I forget to see . She some pretence or other still doth finde In meere devotion to make me blinde 67. The other Sunn when He has look'd his Day , Can goe to bed and rest himself in Night : But I , forsooth , at Ev'n must goe to Pray , And watch her Candle till the Morning light . Some comfort 't were if I might but obtaine By all those Prayers , reliefe for my owne pain . 68. But since nor She , nor Heav'n will Pitty take , What could oppressed , dying Opsis doe But force her finall gasping Sighs to break Into these just Complaints , great Sir , to you ? To which may you be deaf , if I appeare A Rebell still , and not Defendant heer , 69. She ending thus , impatient Acoe Who thought her Sisters speech was much to long , Stepp'd back unto their common Treasurie Kep't by * Anamnesis , ( where lay the Throng Of all their wealth ) and bad her ready make Her richest Train , whil'st She its Prologe spake . 70. Hear Me , said She ; and be this my reward For hearing all things else : though many a Sound Upon mine Eares hath most unkindly jarr'd Yet courteous entertainment still it found : The like I crave ; and doe not you repine , The first was Opsi's place , the next is mine . 71. My House is secret ; cautious winding ways And privy Galleries lead into it : By which abstruse state I my fame doe raise Higher than if my palace ope were set . Thus Jewells dwell within the Cavitie Of Mother-Perl , and thus dwells Acoe . 72. The outward Room 's oblique , that violent Sounds May manners learn , and not rush in too fast ; And narrow too , so to protect my Bounds Which by no stealing Uermin must be pass't Yet if they venture , I have lime-twiggs there To make them sure , tenacious Wax and Haire . 73. And at this Chambers end doth stand my Drumm Made of a Parchment soft and thin and dry , And ready corded . But the second Room Is of my active Tools the Treasury : My Hammers and my Anvils place is there , By which I Forge all sounds I please to hear . 74. By them three little busie Bones do lie , Which when my Drumm is beat , articulate Each breeding Noise and Voice which that way flie , Just as the Teeth at prattling Lingua's Gate . Indeed she onely would be thought to make The shapes of Words , but Acoe too can speak . 75. Behind these two , a Third is built , whose frame So busie is , and dubious , and full Of Labyrinths , that thence it takes its Name : Six Semicircles there hook in and pull The Sound to every corner , that it may Grow well acquainted e're it pass away . 76. Next unto that , my most reserved Cell Wreaths up its pliant selfe in privacy : Have you not seen the Periwinkle shell Roll'd up about it selfe ? Such folds has my Dark Closet : whence I by a private slit To thee , grave Censor , all my News transmit . 77. If Psyche would but well consider this , Sure she would deign me some respect : Yet I Want not an ample Troop of Witnesses To prove my Worth , With that she turn'd her Eye , When strait-way in a decent equipage Her train Anamnesis brought on the stage . 78. A sudden Grove sprung up , and every Tree Impeopled was with Birds of softest throats ; With Boughs Qaires multipli'd , and Melody As various was , as were the singers Notes , Till Philomel's diviner Anthems sound The rest in a full sea of Musick drown'd . 79. Beneath , a silver River stole , and by Its gentle murmur did all Eares allure : Amid'st whose streams , a swan , content to dy , And at that price their further Joyes procure , Tun'd her long Pipe to such an height , that she Sung out her soule in her own Elegie . 80. Then came two golden Orators , the One From Greece , from Rome the other , to lament Her dainty Death : Demosthenes began , And rap'd the Hearers with such full content , That had not Tullie stretch'd his Tongue that day , With Rhetoricks honor Greece had gone away . 81. But Tubal rushed in : and Room , said He , For my prerogative who first did teach Schollars both deaf and dumb , such Harmony As overtopp'd short-winded Natures reach : Rude things , the Hammer and the Anvil I Learn'd how to Forge soul-charming Melody . 82. Behinde Him slowed in delicious throngs . Of learned Instruments : the Harp , the Lute , The Organ ( moderator of all Songs ) The Violl , Cymball , Sackbut , Cornet , Flute , The Harpsichon , Theorboe , and Bandore , The galiant Trumpet , and a thousand more . 83. As they at this mute show stood wondering , In came a goodly Man with gracefull pace : His Robe and Crown did plainly speak him King ; But his sweet Art betray'd what Prince he was . Who snatching up the Harp , did it awake , And made it for its silent Brethren speak . 84. As to the Strings hee whisper'd with his Finger , They all told tales , and with conspiring Noise Professed freely , This is Israels Singer . Discovered thus , He join'd with them his voice , And as he sung , again the heav'nly Bowle Which Opsis thither brought , began to roll . 85. But he leap'd into it , and in the Sphears Withdrew himselfe . When loe an angry Sea Comes foaming in , and on its proud waves bears In dreadfull triumph a wrack'd Man : but hee Caught up the Harp ; a slender Bark , indeed , Could Musicks powers not the storm 's exceed . 86. No sooner borrow'd He the strings soft Crie , But at the gentle Call a Dolphin came , Which took him on his back and bore him high Above the Wrath of the deluded stream . Arion straight with all his fingers strove To pay his fare and quit the Fishes love . 87. The Waves grew calm and smiled in his face , The cheerly Nymphs look'd up , and joy'd to hear Such charming Accents in that churlish place Where onely Tempests us'd to beat their Ear : The Windes came stealing close about Him , and Catch'd every Note that dropped from his Hand . 88. The courteous Dolphin , who did all this while Deeper in Pleasure swim than in the Sea , And all the labour of his way beguile By the Harp's sweet Discourse ; was griev'd to see The period of his journey now at hand , And wish'd that hee might with Arion land . 89. But on the shore a singing Troop appear'd , Where Pindar first took up a Lute and plaid ; All Ears were ravish't which his Numbers heard , And had not Flaccus , though at first afraid , Fir'd by a furious bravery stretch'd his skill , Pindar had been sole Lord of Lyricks still . 90. Above upon a Mountain Homer sate , And to a Trumpet tun'd his nobler Lays : Which Fame , who thither flutter'd , having got , Through all the wondering World she them displaies ; Till princely Maro with an equall strain Embrav'd his voice , and echoed them again . 91. Which at the second Bound reflected be By Tasso's Muse , but in an holier Tune : The Muse which taught her sober Tuscanie The Greek and Roman Poetry to prune , And rescu'd Godfree from Oblivion , As hee from Pagan Hands had Salem done . 92. ( Not farre from whom , though in a lower clime , Yet with a goodly Train doth Colin sweep : Though manacled in thick and peevish Rhyme , A decent pace his painfull Verse doth keepe . Well limm'd and featur'd is his mystick Queen , Yet , being mask'd , her beauties less are seen . ) 93. But ô , how low all these do bow before Nazianzum's , and the Worlds immortall Glory , Him , whose Heav'n-tuned soul did sweetly soar Unto the top of every stage and story Of Poetry ; through which , as hee did pass , He all the Muses made Urania's . 94. And by this soul-attracting Pattern , Thou , My onely worthy self , thy Songs didst frame : Witnesse those polish'd Temple-Steps , which now Whether thou wilt or no , this Truth proclaim , And , spight of all thy Travels , make 't appear Th' art more in England , than when thou wert here . 95. More unto Others ; but not so to Me Of old acquainted with thy secret worth : What half-lost I endure for want of Thee The World will read in this mis-shapen Birth : Fair had my Psyche been , had she at first By thy kinde-censuring hand been dress'd and nurst . 96. Some distance thence , in floury wanton Groves Luxurious Amoroso's sate , who by The gentle key of Sports and Smiles and Loves Did regulate their thrilling Melody . Nimble Theocritus and Naso were The cheif : but thousands more beside were there . 97. Whose Consort to compleat , afore-hand came Marino's Genius , with a voice so high , That straight the world rung with Adonis name Unhappie man and Choise ! ô what would thy Brave Muse have done in such a Theme as mine , Which makes Profanenesse almost seem Divine ! 98. These apparitions sweetly passing by This vocall Honey , and much more than this , Cri'd Acoe , to solace Psyche I Would gladly dropp : but she so sullen is , That what doth make Rocks move , and Tempests rest , In foule Disdain she in my face doth cast . 99. In hideous sighs she smothers up my Ears , And with lank hollow Groans still diets Me. Liv'd I a Subject in the Realm of Fears Where raving Desperations chained be , I would not murmur if the Monsters there Did tender me with yelling Torments tear . 100. But must proud Psyche here a Fury be In spight of all the sweetest sweets I throw Thick in her way ? must her fell Tyranny Such uncontroll'd Injustice on Us throw ? For bid it righteous Sir , and lend some aid Before to ruine We be all betraid . 101. The next place Ospheresis challeng'd as due Unto her fair and eminent situation : Yet stepping up into more open View , She first her Count'nance , then her speech did fashion , Seeking for both no other Ornament , But wrinkles of disdainfull Discontent . 102. My Wrongs , said she , although I third must speak Too well deserv'd to have been told the first . You all know where I dwell ; my House doth make No gaudie show , indeed , yet at the worst Dame Acoe , its structure is as fair As your , however young , yet , wrinkled Eare. 103. It like some Alabaster Propp sustains The fore-heads load , ( yet doth its firmnesse owe Unto no Basis : ) It within contains Two Galleries , about whose Walls doe grow Quick watchfull Hairs , which brush the entring Aire That to my Presence it may come more fair . 104. In these opens a Back-doore whereby I send cool gales to fan and cheere the Heart : But by the Mammillar Processions I Imbrace the Pleasures which my Sweets impart And then through them the Soul of odours strain And with pure vigorous Spirits befriend the Braine . 105. What kind of tribute I was wont to yield Coy Psyche , let Anamnesis confesse . She had no sooner spake , but a faire Field Smiled upon the Stage , whose youthfull Dresse Did all that Summer represent , and more , Which Opsis had displayed there before . 106. Thick Beds of Majoram , of Thyme , of Myrth , Of Primroses , Violets , and Rosemary , Of Saffron , Marigolds , and Lavender , Of Iulie-flowers , Flower-gentles , Piony , Of Hyssop , Balm , and Sage , of Roses , Lilies , Of Honey succkles , and of Daffadillies . 107. These were beset with many a spicy Tree , Sweetly embraced by the Eglantine , Who joying in their fragrant Companie Among their Odours did his owne entwine . And heer the ravish'd Senses ask'd their Eys Whither this were Arabie or Paradise . 108. Their Eys in wonder looking up , espied Upon a Cedar what more rap'd their sight , A Phenix Tomb and Cradle dignified With richer sweets than was the Garden dight . The flames rose up to kill and to revive The Bird which sweetly teacheth Death to live . 109. And from the odorous Cloud which rolled there They smelt such sprightfull powers of quickning Joy That now they wonder not a Bird should dare To die a death which could such life display . And if the smoke alone , say they , can stream With such refreshment , ô what is the flame ! 110. Their extasie contented O sphresis More than the sweets did them : And why , crid She , Must I who pay such dainty rent as this , By most ingratefull Psyche tortured be ? If she would slay Me quite , there were an end : But cruell She my Murder does extend . 111. For on the Rack She holds Me night and day And ties Me Pris'ner to a Dead Mans Skull , On which whilst She doth rest her Hands to pray , The stink of Death doth both my Nostrills fill ; Worse is my State than theirs who buried lie In death , and smell not the Graves Miserie . 112. If We must die , 't is reason We by some Worthy Adventure merit that our Death : Impartiall Sir , what better can become Your injur'd Senses , than by generous Wrath To shew their Sensibility belongs As well's to all things else , to their owne Wrongs ? 113. Geusis , whose mouth before stood ready ope , Rejoyc'd to heare her Sister end her speech . And now , said shee , my Tongue , enjoy thy scope , And in thine owne defence thy powers stretch . Psyche regards not what I say : but you Grave Judge will just Apologies allow . 114. Then since 't is prov'd the fashion to display The severall Beauties of our Habitation , My words shall travell in this beaten Way : Though for my House , it might be Commendation Sufficient , what the whole world doth express By its ambition its Door to kiss . 115. That Doore is of two leaves , two Roses leaves , Whose tenderness the in ward Guard supplies , A strong and double Guard , which there receives With sharp examination , and tries The burliest Guests : which , if it finds them rude , It sends into my Mill to be subdu'd . 116. There are they press'd , and grown'd , and gentle made And so upon my ruby Table set : Where , with a Canopy of Purple spread Over my Head , Prince-like alone I eat ; And dining with the Creame of all the Feast I unto my Attendants leave the rest . 117. They , in the Kitchin meeting at the Fire , Sit down and pick what Pieces like them best : Where every One stuffing his own Desire , Grows fat and merry : Then the Scraps they cast Into the sink , which by a private spout Behinde the House it selfe does empty out . 118. Nor has Anamnesis a thinner show Of Rarities which unto me belong Than those my Sister's Pride display'd to you . Consult your Eyes on that delicious throng She ushers in : If any thing does want , Say then , the World's , and not my store is scant . 119. Straight-way a golden Table marched in All sweating under a farre richer Feast : A Feast which Heliogabalus might win To loath his Empires Borde , and here be Guest . A Feast whose strange Varietie and store Dar'd call great Solomons Provision Poor . 120. The Vangard ranked by a skilfull Hand Was fruitfull Summer fairly dish'd and drest : For Apples , Pears and Plums in order stand , Choise Quinces , Wardens , Figgs , Dates , Grapes , the best Pomgranats , Citrons , Oranges , and Cherries , Apricots , Almonds , Straw-Rasp-Mirtle-berries . 121. Besides selected Herbs , and Flowres , which might Build up the Bord with Sallads Pageantry , And send a challenge to the Appetite From those stout Troops which now were marching nie : This was the second ranged Squadron , whither All Nations of the Aire were flock'd together . 122. The Pheasant , Partridge , Plover , Bustard , Quail , The Wood cock , Capon , Cygnet , Chicken , Dove , The Snipe , Lark , Godwit , Turkie , Peacock , Teal , With thousand winged Dainties , which might move Ev'n Luxury her selfe , the Dieties Now plain and course Ambrosia to despise . 123. Next these , a large Brigade was marshelled , The brawnie Boar did in the Front appear , And then the Bull , the Veal , the Goat , the Kid , The Sheep , the Lamb , the Coney and the Hare , The Hart , and every wholsome thing that feeds Upon the Hills , the Vallies or the Meads . 124. But from the Sea and Rivers , in the Rear , A finnie Ocean on the Borde did stream , The Smelt , the Perch , the Ruff , the Roche , the Dare , The Carp , Pike , Tench , Lump , Gurnet , Hering , Bream , The Mullet , Baible , Codfish , Conger , Trout , Plaise , Salmon , Lamprey , Sturgeon , Sole , Elepout . 125. The Turbet , Cuttle , Flounder , Mackerill , The Lobster , Oyster , and all kinde of Fishes Which Lusts soft Fuell treasure in their shell ; Had left their troubled Deeps to swim in Dishes . Earth never yet such store of Fish could shew But when the Flood on it the Sea did spew . 126. But all this while the sparkling Bouls were crown'd With living Nectar round about the Table : Such pretious Liquor never yet was found To drop from Poets Brain , a Liquor able To make th' Egyptian Queen disdain her Cup In which her liquid Gem did courther Lip. 127. For the Reserve , a Ladies dainty Hand , Th' ambitious Cater of her own Delight , Had curiously rais'd an antick Band Of Banquet Powers , in which the wanton Might Of confectory Art indeavoured how To charm all Tasts to their sweet Overthrow . 128. These having feasted the Spectators Eyes , Geusis but nodds , and all was tane away . And is this Homage to be scorn'd , she cries , Which copious I alone to Psyche pay ? Must the dry Supper of the simple Lamb Of which she talks so much , these Dainties shame ? 129. These Dainties whose soft but victorious Bait Hath many a sturdy Stoick captive led : And with whose various pretious Deceit The liquorish World aspireth to be fed , Though crude Distempers , Surfets , Sickness , Pain , And immature Death be its dreadfull Train . 130. Must I be fed with Hope ? Or what is more Jejune than that , vile Roots , and course dry Bread ? Must I be ravish'd from my naturall store Of sprightfull Wines , and forc'd to drink the dead Could puddle Water , or the Tears which from Her briney Springs to scald my Mouth doe come ? 131. Must I endure my woefull Bellies crie , And of self-murder guiltie prove ; whilst she Labours her peevish selfe to Mortifie Without the least remorse of killing Me ? Must I be patient till my starv'd lank skin Proves a white funerall sheet to wrap Me in ? 132. Though Justice , righteous Sir , might you perswade To lend aide to our common Mutiny , Yet Pitty too on Geusi's part doth plead For necessary succoure'r I die . O had these Teeth their Will. how they would tear Psyche , and their owne Wrongs revenge on Her ! 133. She closing heer her Lips , and champing them , Ev'n in her Silence still spoke Spight and Rage . When after a long pause proud Haphe came And shew'd her sullen face upon the Stage . With mute Disdaine shee did her Preface make , And having look'd Contempt , Contempt she spake . 134. 'T is well you 'l deigne me leave to be the last : Yet when I pray , proud Sisters when would you Have felt those wrongs of yours , had I not past Through all your Lodgings and inform'd you how ! 'T is by my touch alone that you perceive What Object does delight , and what does grieve . 135. You to your proper Cells confined are , And those too stand in my Dominions , Whose limits are extended neer and farr Through flesh and Blood and Skin : indeed some Bones Are obstinate ; but to thy teeth I tell Thee Geusis , they my power sometimes doe feel . 136. What hast Anamnesis ? Yet I 'm contented , Bless their Eyes with my Treasures . At the Word She on the Sceen her Tactile Sweets presented : With curious Ermins stately Mantles furr'd , Illustrious Robes of Sattin and of Silk , And wanton Lawns more soft and white than milk . 137. Delicious Beds of Cygnets purest Down , Cushions of Roses and of Violets , Baths of perfumed Oile , Foot-paths thick strown With budding Summers undefloured Sweets . Stoves which could Autumne of cold Winter make , Fountains , in Autumne to bring Winter back : 138. Soft Ticklings , Courtings , Kisses , Dalliance , Secret Imbraces , which I must not tell : For all the Company at their first glance Started and turn'd from the bold Spectacle . In good time , Haphe cri'd , is 't shame to see What All doe covet to enjoy with Me ? 139. Yet though this feeling and substantiall Joy I can to Psyche yield , ingratefull She Starts more than you , and barbarously coy Makes Warre upon my solid Love , and Me. The Clownish Rock thus doth in pieces dash The Streams which gentlie comes its sides to wash . 140. On the cold ground whole Nights she makes Me lie , There to corrupt my flesh , and suck Diseases , And measure out my Grave before I die : Some cloth of Hemp or Haire , or what shee pleases , Must those Furrs place usurp : I never doe Peep out of doors , yet Pilgrim-like must goe . 141. With churlish strokes upon my tender Breast As on some Anvill shee does dayly beat , And for her Hammer snatches mine owne Fist. She scornes , grave Sir , the service of my Feet , And , dwelling alwaies on my wearied Knee , Remorsless Tyrant , lames her self and Me. 142. And though my tedious Soreness now be spred About Me round , shee still regardless goes ; And will goe on , till Force her spight forbid . This has confederated Me with those My injur'd Sisters , all resolv'd to trie The strength ofRight , against her Tyrannie . 143. The Plantiffs thus their severall Cases spred Open before their Common Censor : He With serious Look shaking his thoughtfull Head Allow'd some pause unto his Gravity . At length he cri'd , The Matter 's foule I see , And doth include with Yours my Injury . 144. Your Resolution 's Just and Noble too : Onely be sure you never disagree , Least you by partiall Jelousie undoe The Nerves and Joints of your conspiracy . An Army once grown mutinous , does yeild Before the Fight , unto its Foes the Field . 145. But more Confederates were not amiss The casier to dispatch your great Designe : About the Heart a lustie Troop their is Which , well I know , will in your Plot combine : My Sister Fancie is the trustiest Friend Whom with the Bus'ness We can thither send . 146. She all this while behind them sate , and as Their severall Complaints and shows came out , Strait caught them Pris'ners in her Christall Glass , And then their figures in her sampler wrought : She needed no Instructions what to say , But being ask'd to goe , she flies away . 147. For mounted on the nimble Wings of Thought She strait arriv'd at the designed Place , Where , in the Lodgings scattered round about The Court of Psyche , she unveils her face . The Passions flock'd to Kiss her , and to know Whither from abroad she any News could show . 148. The News is this , said she , and and instantly In fine aeriall Figures did present All that was spoke , or she wed , or plotted by The angrie Senses ; and for what intent She thither posted . They awhile amaz'd , Upon the guilefull Apparition gaz'd , 149. Then taking fire , and being unable to Bridle their flames , they belch'd their furie out : Surely , said they , this Psyche will undoe Her trustiest Friends : We see'twas not for nought That We our selves complain'd ; t is certain now She means to rage , and open Tyrant grow . 150. If their great distance cannot Them remove From her Injustice , then no wonder We Who live more in her reach , so often prove The Prey whereon she feasts her Crueltie . We like the Plot against our common Foe , We think it just to joyne ; and tell them so . 151. Let them be sure to watch their ports without , And leave the busines within for Us : We are not now to learne how to be stout And stomackfull and rude and mutinous . Fancie smil'd , and returned , glad to see Successe so quickly crown her Embassie . 152. Whose Issue when she to the Senses told , They all would in Devotion needs blaspheme , Paying loud thanks to Heav'n which did behold Their Wrongs , & mov'd these frends to succour them . And now with traiterous expectation swell'd They wait to see the Passions take the Field . 153. But Hope , Love , Hatred , Anger , and the rest Of that impatient Crew , had forthwith been In open Arms , had cautious Feare not prest For some demurr . He Jelousie did win To side with him ; and then , 't is best , said He , That of some valiant Leader We agree . 154. Psyche is strong and sober : If we fight Without due Discipline , that Rashness will Help her to put our foolish Pow'rs to flight : But if we make some expert Generall 's skill Our owne by following it , the Victorie Will be ambitious on our side to be . 155. That Word , a new confusion broach'd : for All Reach'd at the Generall 's place , excepting Feare And Jelousie ; yet these were loth to fall Under the absolute power of any there . At length , they vote to step abroad , and trie Who skilled best Feats of Activity . 156. When loe ( so well Hells plots were laid , ) they met A goodly person taller by the Head Than any of themselves : Disdaine did sit High on his Brows , his awfull Limbs were spred To such extent of Gallantry , that there Seem'd ample roome for every thing but Feare . 157. His first glimpse all their wishes did concentre Upon himself . Love forthwith is design'd To break unto the Knight their bold Adventure And with her wily Sweetness sift his Mind . She hastens to her Task : and bowing low , Opes her Mouths fountain , whence this Charm did flow . 158. Mights goodly Mirrour , whosoe'r you be Whom blessed Fortune shews Us heer alone , Surely such fair and ample Majestie Deserves by thousands to be waited on : And , if such honor you this Troop will deign , We shall have found a Lord , and you a Traine . 159. A brave Designe has fir'd Us now , which may Your Might and Soveraign Command become : Upon a War wee have resolv'd to day With Psyche ; but good Chance has kept Us from Choosing our Generall , and we hope our stay Was but for You , whom Heav'n puts in our way . 160. Necessity made this Conspiracy To break that Yoak which else our Necks would break : Would Psyche suffer Us our Selves to be , No mutinie of ours her Throne should shake : But wee , though Passions , calme and quiet must lie , Whil'st she proves Passionate ev'n to Tyranny . 161. We must not Hope , nor Fear , nor Love , nor Hate , Nor nothing else , whil'st she does all these things : If fouler Slavery e'r did violate Free-Subjects Birth-right , scorn our sufferings : If not ; O may the safetie be ours , Great Sir , by your stout Hand , the Glory Yours . 162. Agenor glad such punctuall successe Did on his own Designe it selfe obtrude : Swelling his Looks to bigger statelinesse , Three turns he stalk'd , three times he proudly view'd The Company , three times he snuff'd , and then Opening his Mouth at leisure , thus began : 163. Now by my Might and Worth I know you all , But silly Worms , I see you know not Me , Whom to so vile a piece of Work you call As brideling wretched Psyche's Tyrannie . Must I whom Lyons , Tigres , Dragons fear , Debase my strength , and stoop to conquer Her ? 164. If of the great Kinde she a Monster were , If she had made distressed Countries Flie To the next Oracle on wings of Fear , To summon to their help a Dietie ; If she could prove a Thirteenth Task for Him Who Twelve perform'd , the work would me beseem . 165. And yet because I your Oppression see , I 'le win so much of my high-practis'd Might To make it bowe to your delivery : Yet never say Agenor came to fight ; I scorn the Match , this Finger will be strong Enough to shew my Pittie of your Wrong . 166. This said ; He march'd in more than warlike state Unto the House where thought-full Psyche lay : And thundering imperiously at the Gate Unto the Rebells Rage burst ope the way ; Filling her outward Court with Noise and Fear , Whose echo revell'd in her frighted Eare. 167. As when the Windes let loose upon the Sea Tear up the Deeps and fling them at the Stars , Chasing away unarm'd Serenity At the first blast of those unlook'd for Wars , Each startled Nymph her fearfull 〈◊〉 shrinks in , And to the bottom of the World doth run : 168. So Psyche trembling at the furious Crie Retreated to her inmost Fort ; a place High built and strong , and yeilding to her Eye Full view of all the Rebells : Time it was To call her Counseller , whom to the Rout With these instructions she sendeth out : 169. Run Logos run , and know what mad mistake Has hurl'd my subjects into tumult : Trie ( For well thou skill'st that gentle Might ) to break Their furies Torrent by the lenitie Of wise Persuasion : Pardon , of all Charms The best , proclaim to them who lay down Arms. 170. The News made Logos shake his Head : but yet With pleasant Gravity to them He goes : And , friends , said He , if you be in a fit Of fighting , goe in God's name , seek your Foes . This is your peacefull Home ; ô be it farr From you to ruine your owne Rest by Warre . 171. If you had any reason to rebell , Sure I should guesse at it , but I know none : What boots it you our Empresse to expell , Who needs must fall in her confusion ! What gains the Madman , who through jealous fears Pulls his own house , and death , about his ears ! 172. What means sweet Love to rob her selfe of all Her selfe , and unto Discord it impart ? Must th' universall Glue which bindes the Ball Of the whole World so close , in pieces start ? Shall your dear Bands serve onely now to tie Confusion fast to your Conspiracy ? 173. Stern Hatred , could the copious World afford No other food whereon to feast thy Spight , But thou against thy selfe must draw thy Sword , Whil'st with thine Empresse thou prepar'st to fight ? Hate whom thou wilt besides , but hate not her Whose Love gives thee thy life and dwelling here . 174. What strange Enchantments lured thee , fond Hope , To this Designe of Self-destruction ? Who Abus'd thy credulous Soul , and puff'd thee up With this vain fancie , that the Ladder to Climbe higher , must be Ruine ? Thus art thou Of Hope become plain Desperation now . 175. Unhappy Fear , and what makes thee afraid Longer to dwell with thine own Safety ? What monstrous Witcherie hath here betray'd Thy trembling Heart to this bold mutinie ? What hardneth thee , who quak'st at every frown Of other Princes , to despise thine own ? 176. Brave Anger , shall the scoffing World at last Have cause to mock thy Valour , which doth make Such earnest haste unto so mad a Jest As Waging War against thine own Mistake ? What pitty 't is to see thou art so fair And well-appointed , when no Fear is near ! 177. And You my Fellow-subjects all , whom I Have often heard our gratious Soveraign praise , For humble Duty and Fidelity : O why must groundless Rashness now erase Your noble Character , and print upon Your Heads the foule Blot of Rebellion ! 178. By your Allegiance , and ingenerate Worth , By your own dearest Lives and Safety , By Psyche's royall head , by Heav'n and Earth , By every thing I you conjure to be True to your Selves : The Queen desires but this , Who by your peace & wealth counts her own Bliss . 179. She is as ready to forget , as you Can be your hasty Error to lay down : She on your Necks , by Me her arms doth throw , And by my Tongue she calls you still her own : Behold the Seal of her Embraces here , A Generall Pardon , all your Doubts to clear . 180. As when upon a raging Fire you throw Soft oile , the fretfull Flames incensed by Its gentlenesse , more fierce and rampant grow ; So here the unrelenting Mutinous Frie Storm'd at persuasive Logos , and to new Impatience at his sweet Oration grew . 181. He 's an Enchanter , Anger cri'd , and by These Blandishments hath oft bewitched Us : But now our just and ripe Conspiracy Scorns to be Fooled and confuted thus : 'T is time to act our Resolutions now , That Reasons may no longer Us undoe . 182. Then clapping her right Paw upon his Throat , And stopping with her left his Mouth , she drew Him to Agenor : And now we have got Our subtlest Foe , Sir , let him have his due , Cri'd she ; We never shall our businesse doe If to the Tyrant back in peace He goe . 183. The other Passions all rebounded that Rebellious Word : whose Generall glad to see Their Madness compass , what his Pride could not , Gave Order Logos should close Pris'ner be : They hallow'd first , then in tumultuous haste Two Chains upon his Mouth and Neck they cast . 184. And here I challenge any Heart to read This woe full Story , and forbear to sigh : Seeing the Feet thus trample on the Head , And common Slaves with insolent licence Flie Upon their Lord : O who secure can be When Reason must be bound , and Passion free . 185. Psyche , whom all this while Suspition had Held at the window of her lofty Tower , When she descri'd from thence how fiercely mad And confident of their outrageous power The Rebells were ; and that in foule disdain Her Messenger they did in Bonds detain , 186. She fetch'd a mighty sigh ; and though with Him Her selfe , and all her honour Pris'ners were , Between Dispairs and Hopes she long did swim , Waiting if any Harbour would appear : But her own Fancies to such tumults rose , As almost copied out her mutinous Foes . 187. Thus by that Noise without , and this within , She summon'd was unto the Top of feares : Charis was stepp'd aside , and lay unseen , And now her trusty Phylax disappears : No Friend was left but Thelema , and she Was thought but wavering in fidelity . 188. But as the shipwrack'd Man toss'd up and down Between high and low Deaths amongst the Waves , Clapps fast on any glimpse of help , and grown Bold by Dispaire , nor hold nor comfort leaves As long 's his plank doth float : So Psyche now On Thelema her sinking Arms doth throw . 189. And , O , cri'd she , my onely Refuge , I Conjure thee well to mark thy Hap , and mine : The Tempest of my Woes is swoll'n so high , That now all Bridles it doth scorn , but thine ; And 't is thy Priviledge that I to thee Must owe my Life , for thy sake , dear to Me. 190. At what a price would'st thou this Day have bought Which can so deep engage thy Queen to thee ! Yet it had been thy sin , if thou had'st sought This sad unnaturall opportunitie . But now their Disobedience opes the way For thy Desert , if thou wilt Me obey . 191. Logos had prov'd himselfe both wise and strong Had obstinate Madnesse not damm'd up their Ears : But all his Powers fighting from his Tongue Their deaf Rebellion his strength out-dares : His Arguments confuted are with Chains . And I in Fear , in Prison he remains . 192. But thy brave Valour in thine Hand doth dwell And reign , incomparable Amazon ; Thine Acts are Conquests all : which who would tell , Must call the World to count : Thy Nodd alone Points out thy Victories : Fresh groves of Bays And Palms thy Footsteps every , where doe raise . 193. By softnesse fain I would have conquered them , No Blast of whose Rebellion could blow out My royall Loue which toward them did flame : But now Necessity calls for a stout And corsive Cure , thy Hand must doe the deed , And in their Wounds teach this my heart to bleed . 194. Goe then my faithfull Champion , and may Blessed Successe goe in thy company : I from this Window will waite on thy way By my observing and well-wishing Eye , Which shall the Witnesse of thy Valour be , And what reward it shall deserve from Me. 195. But fail not to revenge the proud intrusion Of yon' ignoble stranger , who may be Perhaps , the Firebrand of all this Confusion Which threatens to burn up both thee and mee . If his blood will suffice to quench his Fire , Spare all the rest ; they will no more conspire , 196. Stout Thelema with this Commission goes , And with imperious Looks builds up her brow . At her commanding Presence , all her Foes Their Eyes , and Arms , and Courage down did throw : Onely Agenor's stomack rose to see Himselfe out-look'd in high-swoll'n Majesty . 197. But knowing his own Weaknesse , and her Might , And seeing all the Passions turn'd to Fear ; He thought it safest now to change the Fight Of Arms to that of Wit : For in Love's eare He whisper'd his device , and straight-way she At Thelema let flie this Fallacy . 198. Illustrious Lady , you to day might spare Those irefull lookes , with which Mistake hath plowd Your awfull face : How can you thinke We dare So farre forget what Might is , as with proud Madnesse to whet our Sword and bend our Bow To make War with Omnipotence , and You ? 199. But as your strength is great so is your love , Whom we have always found our noble Friend : But though with loyall Service we have strove To win our Soveraigns favour , she will lend No pitty to our fainting Soules , but still With lingering Death delighteth us to kill . 200. Arms are our onely ( forced ) Refuge now : For though your brawnie Might knows how to beat The Injuries she poureth upon You ; Our Shoulders of a weaker Temper are : Nor can you judge it guilt in Us , if We Shrink more than you under her Tyrannie . 201. You know what constant Slavery she heap'd On our poor backs , who yet were all free-born : This noble Stranger , when He saw Us , wep'd , And thought it Honours duty not to scorn Our sad condition : How then can You , Except a Friend should more than stranger grow ? 202. If We must perish , Let our Miseries Beg but this wofull courtesie of You : Return Us not to Psyche , who denies Us brevity of Torments : Loe We throw Our selves before your gentle feet , and pray Our Lives and Griefs may see no other day , 203. Nay doubt not , We dare die ; but dare not think Of living in our former Death again : If from the fatall blow our Necks but shrink , Then say , we truly wish'd not to be slain : Here take our Swords ; at least they in your Hand Though not in ours , our Servitude may end . 204. As when the cunning Reeds their heads doe bowe In low submission to the boist'rous Winde , And with their whining Pipe complaints doe blow To every Blast , compassion to finde ; Way to their Charm the generous Tempest gives , And passing forward , Them their Pardon leaves : 205. So portly Thelema allayed by Their fawning Homage , bad them all arise : They instantly unveiling Memorie , In fraudulent thanks , presented to her Eyes The stately Pageant Fancy thither brought , With their own Treasures amplier furnish'd out . 206. She look'd and wonder'd , and let through her Eye The soft Deceit get stealing to her Heart : She never yet did at one time descrie So huge an Armie of Delights , such Art Of sweetnesse , such Magnificence of Pleasure , Such equipage of Smiles , and Joyes , and Leisure . 207. Election who at her right hand did stand , Was never at so dainty losse as here ; Ten thousand sweets her Eyes examin'd and Stood gazing still , in doubt which to preferre : So in the flowrie Mead fond Children loose Their Eyes before they can resolve to choose . 208. The Rebells , now their crafty Bait went down Without the least suspition of the Hook , Bid Love drive home the Plot : She having thrown Her selfe upon her knee , with flattering Look And pliant Words , indeavored to make Submission teach Rebellion how to speak . 209. Right gentle Thelema , since this our store , Which thy fair Eyes are pleas'd not to disdain , From cruel Psyche can deserve no more Respect , than glances of Contempt ; again We beg that We may never live to see Such Sweets betrayed to new Slavery . 210. The Heav'n , thou see'st the Earth , the Aire , the Sea , By this their royall Contribution make Our Treasury their own : And yet must We From our Possession be beaten back , And not enjoy what all the Worlds Consent In this rich Mass heapes up for our Content . 211. Now by thy Mighty Goodnesse We implore Reliefe for our loud-crying Injuries : So to thy Service this exuberant Store We sacrifice ; no despicable Price Of thy Compassion , if the totall gains Of Natures wealth be worth thy smallest Pains . 212. So thy Desires shall be the Laws whereby Obliged We our Lives will regulate : So great Agenor will unite in thy Acquaintance , and this Morning consecrate To peacefull smiles , whose ominous Dawn was red With flashes of fierce War , and streaks of Blood. 213. As when the Shepheard , loitering by the side Of some soft-murmuring Current , lets his Eare Drink the complaining story of the Tide ; That purling Language soon doth domineer Over his charmed Spirits , and down he lies Both to the Noise , and Sleep an easie Prize : 214. So Thelema , who linger'd all this while In Fond attendance on Loves Blandishments , Was now subdued by her glozing Guile , And to the Rebells fair-tongu'd Plot consents : Her hankering Arms she with their Treasures fills , Her foolish Heart with Joy , her Face with Smiles . 215. And , Well I see , she cries , how righteous is Your Cause and Quarrell : Heav'n forbid that I Unto your undeserved Miseries The justice of Compassion should deny . Yet Pittie is not all that I can show , You know this Hand hath greater Worth than so . 216. Alas , it is not Psyche , though she be My Soveraign Mistresse , that can make me bend : 〈◊〉 doe I rush and range abroad , when she Would lock me up ; and oft when she would send Me forth , except my Pleasure be to stirre , I stay in spight of all her strength , and Her. 217. 'T was I first taught your Pris'ner Logos how To bear a Chain : else you had strove in vain ; But I have long accustom'd Him to bowe To my least Finger his strong-reaching Brain : And though sometimes I let him wrangle , yet Reason has no more power than I permit . 218. The universall Strength of all you see Throughout the wide-spred World look big and high , Ne'r yet made Combination which could be Valid enough to binde my Potency : Hence 't is that stoutest Champions from their knee By Prayers fight whene'r they deal with Me. 219. They talk of Sampson , one I must confesse Fame hath not quite belyed : Yet we see A Wenche's sheers clipp'd off his Mightinesse , And trimm'd him fit for his Captivity : Alas poor Gyant , all his strength hung loose About his Ears ; mine in my Heartlies close . 220. Nay Heav'n ( without a Brag I speak 't ) doth know My strength so well , that it would never trie By force of Arms my 〈◊〉 Neck to bowe ; But by allurements strives to mollifie My hardy Heart . And well it is that Ye Have took that gentle onely course with Me. 221. This said : Agenor by the hand she takes And bids him welcome with a courtly Kisse : He like a Soldier , proud repayment make's In arrogant high-languag'd Promises , And swears , By all his Conquests , she shall finde , That with a Man indeed sh 'had now combin'd . 222. Then leading Her to his Pavilion , His Soldiers He to Councell fummons : They As proud's therr haughty Generall , thither run , Rending , with Acclamations their Way , And there contrive , by joynt deliberation , The rest of their Adventure how to fashion . PSYCHE : OR LOVES MYSTERIE . CANTO V. The Pacification . ARGUMENT . LOve on the Rebells part , with Psyche treats , Whose fair Tale * Thelema and † Agenor back : Deluded Psyche yeildeth to their Cheats , And with her fawning Foes a League doth make : Then , on Synei ' esis a Veil she throws , And wanton in her Pride , abroad she goes . 1. WHat boots it Man , that Natures Courtesie Hath lift his awfull Looks high towards Heav'n , And built his Temples up with Majestie , And into 's Hand imperiall Power given ? What royall Non-sense is a Diademe Abroad , for One who 's not at Home supream ! 2. How does the whole World mock Him , when it lays Its universall Homage at His Feet ; Whom whil'st the Aire , the Earth , the Sea obeys , A sauc e pack of 〈◊〉 dare meet With 〈◊〉 Defiance , and presume to hope His Empire shall go down , their Pleasures up ! 3. What Credit is 't for Him to vaunt how He On every Monstrous thing his Conquests builds ; That Tigres , Lyons , Dragons forced be By Him , to learn submission : That He weilds Inanimate Mountains , and through widest Seas Commands his Ships to reach what World he please : 4. If his own Vessels helm unruely grow , And into fatall Tempests hurrie Him ; If his domestick Slaves 〈◊〉 to bow Their worthlesse Necks , when He commandeth them , And fill his Palace with more furious Beasts Then are the desert Mountains salvage Guests ! 5. Alas poor Prince , whose Soveraigntie Can be the Game and Scoff of vilest Things ! How much are Worms , who of themselves can be Intire Commanders , more Substantiall Kings ! Intestine Rebels never trouble Worms , But Psyche's toss'd and torn with civill storms . 6. She from her Palace Window saw her Griefe Must'red in terrible Battalia : In vain . within , she looked for Reliefe Where nought but empty Desolation lay : * Logos and Thelema were absent ; He To Violence Pris'ner , to Enchantment She , 7. Syneidesis indeed stay'd still behinde , But by her stay , made Tortures doe so too : Full in the face of Psyche's wounded Minde The guilt of this Rebellion she did throw . Blame not the Passions , said the , if they Revolt ; Thou to their Treason op'dst the way . 8. Had'st thou been carefull how to weild thy Might , And in due time approv'd thy self a Queen , Strait had'st thou held the Reins , and driven right Thy royall Chariot : Still your Beasts had been Themselves , as loyall unto you and milde , As now they salvage are become and wilde ' 9. When in a stealing Preface to the Flood The first streams sliely creep ; with ease may We Divert their course into some other road . But if We sleight what seems so weak to be , They grow upon Us strait , disdaining more Our strength , than wee their Weakness did before . 10. You scorn'd the Passion 's breeding Garboils : You Forsooth , on Safetie's wings sate mounted high . And , pray , what is that Rivulet come too now ? What wants it of a Sea's immensitie : It is a Sea , which though perhaps it may Not clense your Crime , can wash your Life away . 11. And where is Charis , where is Phylax now ! O , you were too secure their aid to need , You well could lend them to poore Heav'n , I trow A place which more did want their Help : Indeed You 'r a great Queen at Home , and can command ; Look how your Subjects your high will attend . 12. Unhappy Psyche stung by these Reproaches , Receiv's the wound full deep into her Heart ; Which with her blood , her Lamentations broaches , And thus she streameth out her double smart : Nay then I pardon them without , if thou Upon my heavy Griefe more load do'st throw . 13. Cruell Syneidesis , why staidst thou heer To grind my dying Soul with neerer rage ? Why joyndst thou not with them who vex Me there At distance ? Must my bosome be the Stage Of thy more dangerous undermining Wrath , Which from my verie Heart diggs out my Death ? 14. Are these thy thanks to Me , who alwaies kept Thee next my self , and hugg'd thee in my Breast ? How little dream'd I that a Viper slept In this my neerest and my dearest Nest ! Yet be assur'd , by gnawing out thy way That thou thy self , as well as Me shalt slay . 15. The Priviledge of other Vipers , Thou In vain expect'st , who art more Fell than they : That decent Vengeance they their Damms do owe Which by sage Natures righteous Law they pay . But surely thou art of a kinder breed , Thy Matricide all pardon must exceed . 16. Yet what gain I by thy Destruction ? Who thee , and all those Rebells deerly love ? Unfortunate Me , who cannot die alone , But in my single Death all yours must prove : And , which is worse than Death , betrayed I , By your mad rage , thus oft at once must die . 17. But sterne Syneidesis , who knew full well She on irrefragable Truth did lay The ground of all her Actions , 'gan to swell With confident Scorn : and yet awhile gave way ( Since She her Loyall Duties part had done , ) To see what Psyche meant : Who thus went on : 18. O Charis ! would'st not thou bid Me Adieu , But by discourteous parting , leave poore Me Unwarned and unarmed ? Grant it true That my deserts could no invitement be To stay Thee heer : My misery at least , Might wooe thy Charity to be my Guest . 19. O Phylax ! Why wilt thou forsake Me , who 'Twixt Me and Danger hath so often spread Thy Wings impenetrable sheild ? That Foe Who in the Grove under thy Conquest bled , Was but a single Feind : Why then shall thy Brave Hand not reap this fairer Victory . 20. How shall I grapple with this monstrous Crew Confederate against my desolate Head , Whom one Antagonist did then subdue ? What reason then soever made thee speed Unto my Aid is multiplied now : And how , how canst thou less Releif allow ? 21. O Prince of this my consecrated Breast , O thou whose Majestie did not disdaine To make suit unto Me , but oft profest By thy Ambassador thine amorous pain , And sweet-tormenting Longings for my Love ; What makes thy tender Heart forgetfull prove ! 22. Hadst thou for ever not remembred Me , I had not been mock'd with a tast of Bliss . Why did not Aprodisiu's Treacherie Prevent the worse extremity of this ? That soft and single Death why dy'd not I , But am reserv'd a thousand times to die ? 23. What profit has to my soul's Treasurie Accrew'd , that I so oft did Fast and Pray ? What brake the Bottle , wont of old to be The trustie Store-house of our Teares ? What Pay Have all my faithfull amorous Groans and Sighs , If I must proue mine own slaves Sacrifice ? 24. What meant this Token which did gird my Heart So close to Thee , if Me you cast away ? Was this the Farewell you did Me impart When you some other Love had chose , which may Monopolize your constant favours , and In banish'd Psyche's place for ever stand . 25. No wonder if my Passions mutinous prove , Breaking the Yoke which ti'd their faith to Me , If blessed Jesus can forget his love Knit in this spousall knot of Chastitie . How can I longer be displeas'd with them , Vnless I could and dar'd fall out with Him ? 26. O all my Joyes , take Psyche's long Adieu ; Dwell somwhere else where you can finde a Room : My tumid Griefs have left no place for you , But made my whole usurped Heart their Home : And more than so ; Far , far must you flie hence To scape my Sorrows vast Circumference . 27. And you , poor Hopes , your time why doe you loose In hankering here in my unhappy Breast ? Goe , goe , I give you leave , goe forth and choose In any place but this , a fortunate Nest. Be confident , you cannot faile else-where , For all Misfortunes are collected here . 28. But ô Disconsolations , be you free , For I resign my selfe your totall Prey : Why should I not embrace my Misery , When still to look , and look in vain , for Joy , Doubles self-torment : Why should I alone , When all things hate me else , my selfe bemaone ? 29. Whil'st thus she feeds on desolate Vexations , The Rebells at their Councill busie were : Where tir'd with hard and knotty Consultations Which course was best to wreak their Wrath on Her , Up rose Suspition , and , first looking over Each shoulder , thus did her Advice discover : 30. Princely Agenor , and you Sisters all , Great is the businesse We have now in hand , And , Heav'n forbid our Caution should be small ; Haste may be good , when once wee understand The way is clear : If otherwise ; to run , Is onely with more speed to be undone . 31. Anger 's Advice were sound , if Psyche were So weak a thing as her Opinion makes her : But on what Rocks shall wee our Vessell steer By this untried Card , if she mistakes her ? Fear , would she speak , could shew you such a List Of Psyche's Powers , as soon would coole our Haste . 32. Alas , how can wee force the Queen , if she Deny to yeild when wee our battery make ? Is not the Palace , and those Gates wee see All of immortall Metall ? We may break Our Engins , and our Plots , and Furie too , And , sooner than those Walls our selves undoe . 33. A lingring Leaguer , what can that effect , Unlesse we hope at length to starve her out ? But she long since all Dainties did neglect With which the whole World had her Table fraught . Her Prayers , and her Heav'n , her diet were ; And now she 's all alone , she best doth fare . 34. But as for Us , who at the Siege must lie , We , fed with Hope of Victory , must starve Before we get it : For what will supply Us daily with Provision to serve So many Mouths , which Psyche fill'd till now ; And , if she be shut up , so must they too . 35. Besides ; who knows but some of her Allies , Phylax or Charis , or some such strong Friend , May rush upon our backs , and by surprise Both our Design and Us in pieces rend ? New is the Lesson in the Grove you read : Can you forget how Aphrodisius sped ? 36. Nay , you have heard of Heav'ns immortall Son In whose vast hand Omnipotence doth reign : That Hand , which when great Lucifer begun To let his Eyes but glimmer with disdain ; Tumbled him headlong into Death and Hell : I tell you Friends , this Christ loves Psyche well . 37. We cannot be too carefull : and for my Own part , I judge the safest Way the best . And this is by a present Embassie With humble Lies , and Oaths , and Glozings drest To cheat her from her strength : So we may gain Our Ends , and seem to scape Rebellions stain . 38. But let a Vow of Perseverance first Seal Us all sure to our Conspiracy , That by her selfe that Passion may be curst Afore-hand , who shall false or fearfull be . If one should chance to fail , why may not two ? If two , why may the Summe not higher goe ? 39. This said : An eye of Doubt and Fear she cast Upon Agenor to observe how He Rellish'd her Words : But soon she saw their Taste 〈◊〉 welcome in his palate : Instantly , I like her Counsell best . He cries , and You Shall strengthen your Adventure , by this Vow , 40. Thus shall my Might escape , what I did Fear , The vile Encounter with a Woman ; and My Pittie unto You no lesse declare , Whil'st in your Front my Majesty doth stand And strike such Terror , without any Blow , Into your Queen , that she shall yeild to you . 41. Then calling for a Baçin and a Pin , He prick'd his annular Finger , and let fall Three Drops of Blood : And what He did begin , As solemnly reacted was by All The Company : Which done , again He takes The Baçin , and three Elevations makes . 42. And , may that Blood which still remains behinde Be forc'd to follow these Three Drops , He cri'd , If ever I unbend my resolute Minde , Or from this Wars stout Prosecution slide . May this my present Poyson be , ( and here He dipped his Tongue , ) if now I falsely swear . 43. Then sprinkling on the back of his Right Hand Another Drop : This Martiall Mark , said He , Shall for a Badge and Memorandum stand Of our now sure and sacred Unity . You see our Covenants Rites : Now every One Doe what your willing Generall has done . 44. Never did Health more cheerly walk its Round When lusty Wine and Mirth the Boule had fill'd , Than did this bloody barbarous Baçin , crown'd With Rage and Madness . Their Rebellion seal'd Thus by this desperate Ceremony , They To Psyche speed their Messenger away . 45. And this was Love , upon whose Tongue although Perpetuall Sleights and Fallacies did dwell ; Yet with industrious Deceptions now , And studied Flatteries she her Mouth did sill . She knew the Queen was wise and strong , and would With common known Delusions not be fool'd , 46. Thus to the Gate demurely come , She tri'd It with a modest Knock , and paus'd a while : Then strok again , a timorous Stroke ; to hide In this soft Preface her meek-insolent Guile . The gentle Knock bad Psyche courage take To come and see what it would further speak . 47. No sooner had she op'd a Casement , and Reach'd out her doubtfull Head the News to know , But she beheld where Love did trembling stand With weeping Eyes , and with dejected Brow. She lik'd the Posture ; yet demanded why She thither came a false and fawning Spie ? 48. Love , by that Word warn'd to skrew up her Art , Fell on her knees , and three times smote her breast , And , Woe is Me , she cri'd , whose loyall Heart Can finde no milder Language from my best And dearest Prince ! What strange Mischance doth throw This Wrong on Me , and that Mistake on You ? 49. If to repair to You in humblest Guise Who here immured d'well in Desolation , If to discover where the Error lies Whose secret Venome breeds this Perturbation Of your whole Realm , deserve the Name of Spie , I well can bear this glorious Infamy . 50. But if Misprision so doth cheat your Eyes , That , looking with a jealous Glance on Me , They in my Count'nance read an Enemies : I must beg leave to tell your Majesty , ( For it concerns my Essence , ) you forget Your Creature , and take Love it selfe for Hate . 51. Yet your Mistake shall make no change in Me : Use your vast Power in any thing but this . I still am Love and so resolve to be , Nor fear that false and envious Witnesses Can swear Me from my selfe . Heav'n cannot frame What I had rather be , than what I am . 52. Sure I , with that right genuine Love which You Hugg next your Soule , have some Affinity : Can that brave Passion adulterate grow , And stain its spotlesse selfe with Treacherie ? Can Odours stinking , Honey bitter bee , Silke harsh , Down hard , that thus you think of Me ? 53. O no ; dear Soveraign , I am hither sent The soft Ambassadour of Peace to you : Nor of my Office does it me repent What wrath so e're stands bent in your stern brow . And though I know not what will hence ensue , I to my native sweetness must be true . 54. I see you thought you ' Company had bent Some treacherous Plot against your royall Head. And is 't nor likely they would all consent Their own Life and Heart blood in yours to shed ? Madame , beleeve 't , Selfe 's not a dearer Name To noble You , than to the worst of them . 55. 'T is true , a peice of Discontent has put Them in that posture of Defence : But by Your Majestie I swear , , they brew no Plot But what becomes a Subjects Modesty . If Mischeife their intention were : what Charms Could dead their hands , & damp their glitt'ring Arms ? 56. If strong-embattel'd injur'd Patience be A Signe of Treason , they are Traytors all . But sure this loyall kinde of Treacherie Doth more for Thanks and Praise , than Anger , call . O never be it said , that you alone Could , in Arm'd Mecknesse , read Rebellion . 57. By me their homage they present to you , Beseeching that with it you would embrace Their humble Suit ; and to their long night show Their onely Day which riseth from your race : That you would deign to goe and see how they Their panting Soules before your Feet would lay . 58. Here breaking off in a deceitfull Sigh , With cunning Tears she all her face bedew'd . Toss'd too and fro in ambiguitie Ten thousand severall thoughts poor Psyche chew'd . Weeping at length , O that those Tears of thine She cri'd , were as sinceer and true as mine ! 59. If those my Subjects now would Suiters be , What mean proud Arms , and warlike Preparation ? Petitions should from the bended knee , Not from the Bow be shot : This sullen fashion Stout Rogues brought up , who begging with one Hand , A stone bear in the other to command . 60. In front why is that burly Stranger set As Generall against your Soveraign ? One , whose heav'n-daring Looks bespeak Him fit Not to Petition , but to disdain . If I were longer to be trusted , why Chose you His Banner for Security ? 61. Yet that the Progresse of your Treason may Want all Pretence , as its Beginning did : I 'le condescend to hear what you can say , Provided you your selves in quiet spread Before my Window . I must parley here : You know how you have us'd my Messenger . 62. Love stung by that last Word , and with fresh tears Dissembling their true cause , took humble leave . The News to her Confederates she bears , Who it with doubtfull Countenance receive , And boulting every Circumstance , conclude That still the same Device must be persu'd . 63. Agenor straight resolv'd himselfe to shew Inall his Pomp , and more than was his own ; 〈◊〉 〈◊〉 might those brave Temptations view Which swell'd so high onely to throw her down . But none of all the Passions knew from whence He beckned in his strange Magnificence . 64. The pompous Furniture in a full stream Follow'd his Nod with like Facility As in a dreaming Brain light Figures swim Into a sudden Masque of Majesty . Which Train He towards Psyche's Castle drew , And there prepared for the Interview . 65. At length six golden Trumpets did proclaim Their Masters Highnesse was at hand to treat . To her balconey startled Psyche came , And soon perceiv'd the sound was not so great As the strange sight : She never though a Queen , Such prodigality of State had seen . 66. In open Tent appear'd , whose Covering was Sumptuously rugged with Embroydery Of Perls and Jewels ; in which orient Glasse The Sun , who needs would peepe , had lost his Eye , But yet ten thousand He receiv'd for one , For every Perl did beat him back a Sun. 67. A fearfull Texture of strange Tapestrie Pav'd the rich Floor with an historick Pride ; Where slaughter'd Lyons , Boars , and Bears did lie , Confessing by whose 〈◊〉 Hand they di'd . For every one had great Agenors dart Deep sticking in his head , or in his heart . 68. The wall hung thick with War : the noblest Stories Whose valiant Actors e're did honour Bays , Were glistering there , not in unworthy Glories : For all that Gold and Gems could do to raise Them to their life again , was freely tried , And Art as liberally her wealth supplied . 69. Th' obedient Sun rein'd in his posting Houres By Heav'ns steep side , at Joshua's Command , Where to attend and to admire his Powers , This glorious Witnesse with fix'd Eye did stand . The Moon keep'd in her Horns , and dared not Push out the Night , till he the Day had got . 70. Close by , five prostrate Kings the ground did gnaw , Feeling upon their Necks his Captains Feet : And in a stately-miserable Row Were six and twenty other Princes set , Whose Crowns before his Helmet broken lay , Whose lopped Scepters to his sword gave way . 71. There boistrous Sampson with his Asse's Jaw ( A wretched Weapon , could his sinews not Amend his weak Toole by its potent Blow , ) A thousand Enemies devoureth : But With statlier Might his brawnie shoulders here Did Gaza's Gates up Hebron Mountain wear . 72. But yet his last Exploit crownd all the rest , When to the Princes fatall Sport he shew'd , Turning their Banquet to their funerall Feast , Where with their Wine all their own Blood he brew'd , As at the Pillars He did stand and pull , The Hangings were with their own Ruines full . 73. Next him , a young and ruddy Champion flings Into Goliahs Brow a shamefull Death , There Isbibenob dread and terror brings Upon the Sceen , shaking with monstrous Wrath His barbarous Spear , till Abishai's brave Sword Hew'd down this Mount , whose fall made Gath afeard 74. There Sibbechai on Saph's enormous Pride Due vengance takes . There mighty Elbanan Drowns stroming Lahmi in his own Bloods 〈◊〉 . There the undaunted Blade of Jonathan Prunes the six-finger'd Gyant , and requites The bold defiance He on Israel spits . 75. An Army to himself , Adino there Musters his Powers against eight hundred Foes : Glad this brave Harvest He alone may shear , About 〈◊〉 daring Work the Champion goes , Nor stops his Conquest untill He has mown This totall field of matchless Honor down . 76. There Dodo's Son ; there Shammah keep their ground Nor yeild one inch to all Philistia's Host : Shame spurr'd the Armies on ; but still they found They ventur'd onely to their fatall cost : For obstinate Victorie attended heer On Shammah's sword , on Eleazr's there . 77. Benajab from th' Egyptian Heroe heer Tears both his Speare and Life : There He divides Destruction 'twixt a Lyon-faced Pair Of Moabites : His Fauchion heer he guides Into a reall Lyons Heart , whose Cave In which He found him , soone He made his Grave . 78. To Bethleem there the danger-scorning Three Through the Philistian Guards slash ope their way , Fir'd with a stronger thirst of Victory , Than was their Kings of Water : And their Prey They fail not to obtaine , though through a flood Going and comming , they must wade of blood . 79. The other Work did onely speak what He Himselfe was pleas'd about himselfe to Lie. How many gasping Gyants might you see Yeilding Agenor strange-form'd Victory ! How many Palms and Bays about Him throw Themselves , ambitious of his Hand and Brow ! 80. Above , his Scutcheon hangs , In Azure field A Lyon Or , with Lightning in his Paw , The Crest was Fame , with Cheeks & 〈◊〉 swel'd , And wings display'd : His Throne was built below Of Perle , whose Lustre yet was conqaered By those six steps which up to it did lead . 81. The first was * Plutus , of substantiall Price ; The next † Eugenia , in fancy high : * Callos the third , the ravisher of Eyes ; The fourth † Andria full of Majesty ; The fift * Pedia , fairer than the rest ; † Ensebia the sixt , of all the best . 82. There sate ' the Gallant . One whole Diamond made His radiant Helmet , and in wanton pride A knot of gorgeous Plumes about it playd , Scorning all Winds that kiss'd them : Still afide They wav'd their Heads when any Blast came neer And coyly seem'd to aske , what make you heer ? 83. A Mantle of Estate flow'd round about Down from his wide-spred shoulders to his feet , And cloth'd Him with all splendors that are brought From Easterne shores the Westerne Perles to meet , And by , a rich Conspiracy of Beams Epitomize the Worlds estate of Gems . 84. His sword look'd Lightning through its chrystall sheath , Whose round Hiltits Victorious blade did crown : But yet his Scepter did more terrout breath , Such Majestie about it he had thrown . The Ball in 's hand was swell'd to that Degree , As if it meant indeed the World to be . 85. At his right Hand stood Scorn : turn'd was her Head Over her shoulder : with contemptuous Eye Through a thick frowne her fullen mind she spred , And seeing , scorn'd to see , the Company . Nor did she mend , or mollifie her Brow , But when Agenor's growing rough she saw . 86. At his left hand stood gaudie Philautie , But dwelt more on a Chrystall Glass she held Eternally neer her admiring Eye ; In which her foolish self she read , and smil'd On her faire lession , though the brittle Glass Admonish'd her how vain her Beautie was . 87. Before him , on a golden Pillar , at Whose foot a Laurell and a Palme did grow , Upon the back of triumph glory sate ; Whose dazeling Robes did with more lustre flow Than breaks from Phebu's furniture when He Through Cancer rides in all June's gallantry . 88. About Him round his whole Retinue was Dispos'd in royall equipage : His owne Attendants had the credite of the place Which glittered neerest his illustrious Throne : Then stood the Passions , all admiring how This Sceen of Wonders could so quickly grow . 89. Crafty Agenor having paus'd a while To give respect to his own State , and let Psyche both bite and swallow down the Guile About which He so fair a Bait had put : By soft and proud degrees vouchsaf'd to stirre , And being risen , thus accosted Her. 90. Did Pitties generous and Soveraign Law All points of Ceremony not forbid , Agenor must not have descended now To stand at Psyche's Gate : But I am led Below my selfe by Virtue , that my Might May help these wronged Passions to their right . 91. 'T is Fortunes pleasure that casts me upon These mercifull Designs , and I 'm content ; The Honor's Gain enough : this Pay alone My Pains expect : Indeed the common Rent By which my most renowned Self I keepe , Are the Revenues I from Glory reap . 92. And for these sillie Creatures sake , who thought I had been but some single Errant Knight , I let this glimpse of what I am break out , To teach their Error my authentick Might Needs no supplies from them : This Part of my Ne'r-conquer'd Train dares Heav'n and Earth defie . 93. I was resolved by this Swords dread Flame To sacrifice you to my Wrath : But now You are a Female thing , I hold it shame To make my Conquests honor stoop so low : I 'm loth the World should say Agenor drew His Sword , and like a Man a Woman slew . 94. In Womans blood my Weapon never yet Blush'd for its base Exploit : nor will it now Begin its shame , and a vile Victory get , Unlesse enforc'd by Fortune , Fate , and You. But I forget my selfe through Courtesie : Pretious are Princes Words , and few should be . 95. Love knew her Cue ; and , stepping gently forth , Great Queen , said she , I chosen am to be My suppliant Sisters Mouth : And may this Earth Ope hers to close up mine , if Falsitie Break from my lipps , or any Fraud conceal What They , and Truth , and Justice , bid me tell . 96. What Heav'n has made Us , 't is our Blisse to be , And that 's your Subjects : Though cross Error now A confident Blot throws on our Loyalty , The lest of treacherous Thoughts We disavow : Alas what would the Members gain if they Combine their Wit and Strength their Head to slay . 97. Yet your wise Majesty full well doth know That , as your Self a Free Prince are , so We Are Free-born Subjects : Nature does allow In our sweet Common-weal no Tyranny : She knew this mutuall Freedome best would bless Both Prince and People with joint Happiness . 98. But what broad Innovations rush'd of late Into our State , justling out Liberty , O that wee could not feel ! Had it been 〈◊〉 Which thrust on Us this boistrous Misery , We had been silent : But wee know what Hand Hath stoll n our Freedome , and by whose Command . 99. Nor I , nor any of my Sisters were Suffer'd our Selves in quiet to possesse : We could not Love , nor Hate , nor Hope , nor Fear , We could not Sorrow know , nor Joyfulnesse , Nor any thing that pleas'd not Them who had A Prey of all our Priviledges made . 100. Surely wee had a legall Title to What ours by reverend Natures bounty was . Yet snatch'd from thence , wee must be press'd to goe And serve abroad we knew not where , alas , Nor e'r shall know ; for how should wee comprise Mysterious things , and Matters of the Skies ? 101. Nor is this sad Case onely ours , who are Inlanders here : Your Subjects too abroad Who at your Cinque-ports with perpetuall care In gathering your royall Customes stood , Are loaded with like Grievances : and they Pray'd Us , with our Complaints , theirs to display . 102. They have not leave , ( poor leave ! ) to Hear , or See , Or Smell , or Taste , or Feele , what is their own ; But chain'd up in unnaturall Slavery , Of their starv d Lives and Selves are weary grown . Yet this Griefe more than all , their hearts doth break , That their Religion too lies at the Stake . 103. They must a new Devotion learn , and be Tortur'd with Watchings , Prayers , and Prostrations , With Ceremonies of pale Piety , With Fastings , and severe Mortifications : And if this Superstition they refuse , Some Mulct on the poor Confessors ensues . 104. And by what Law must either They , or We Under this Arbitrary Power lie ? Where is the Free-born Subjects Liberty , Who have no power at all , unlesse to Die ? And surely Death a greater Blessing were , Than such a Life as We doe groan in here . 105. Mistake not gracious Soveraign , what I speak : As if I charg'd the guilt of these our Woes Upon your Soule : My heart-strings first should crack With their own Torments loud , e'r I would loose My Tongue in such a slaunder : you alas , May with your Subjects for a Sufferer passe . 106. A Sufferer in that which nearest lies And dearest unto every Princes Heart : Your royall Honor in our Miseries Is rack'd and tortur'd and torn part from part . Ask not by Whom ; but recollect who were They whose bold Charms in Court did domineer . 107. Logos that wiley Fox Was never well But when on you and Us , he made a prey . Some hansome Tale or other He would tell Whereby to your Mistake He might betray Your unheard Subjects : From your Highness thus He stole your Eare , onr Liberty from Us. 108. His Majors , Minors , Maxims , Demonstrations , With most profound Deceit He gravely drest ; And by these sage and reverend Conjurations Pour'd Cruelty into your Gentle Breast ; And made you count his Plots good sober Reason , Which in the Passions must have gone for Treason . 109. Hence issued those Commands , which day by day Illegall Burdens on our Backs did heap , And to this sad Necessity betray Our loth Soules , that they could no longer sleep In patient Silence . Though all Warrants came From his fell Hand , they wore your gentle Name . 110. Some woefull Comfort it had been if We Had to one single Tyranny been damn'd : But We at Home , in forrein slavery Were held ; A Grievance we would not have nam'd , In reverence to your Credit , could the thing Have easie grown by our long suffering . 111. What is that Charis unto Us , that she In our Free State such arrogant sway must bear ? Or what made you so weak a Prince , that We Must be Commanded by a Forreiner ? We grant She 's brave and Princely : Yet wee know We owe Allegiance to no Queen but You. 112. She came from Heav'n , if wee her Word may take : But what woo'd Her from such a place as that , To dwell in this ignoble World , and make Her high Selfe stoop unto she knew not what ? I would be loth to wrong Her ; Yet I fear There 's something in 't , why Heav'n gatrid of Her 113. And being here , what-was the Trade she drove But how to barbarize your gentle Breast With strange Austerity ; and to remove Us from your love with which We once were blest ? Your smiles she all monopoliz'd , and left Us quit of all things , but your Hate bereft , 114. If this Devotion be , and heav'nly Zeal , What is Unnaturalnesse ? Alas that We None but destructive Piety must feel , And by Religion consumed be ! Alas that Heav'n and Godliness must thus Be forc'd to suffer injury with Us ! 115. Nor is proud Phylax one who with less Art Hath conzen'd you into this Tyrannie : Soft are his Wings , but cruell is his Heart , Sweets in his Looks , Gall in his Thoughts doth lie : Fair does He speak you , but the bait is cheap : His streams run smoothest , where the chanell's deep . 116. Were you a Youngling , and devoid of Friends Whose riper Arms might help your tender Hand To sway the Scepter : then , what he pretends With tolerable Sense perhaps might stand : But must your Nonage still goe on , and He For evermore the Lord Protector be ? 117. Now by your honour , mighty queen , 't is time For you no more to think your self a Childe : Know your own power , and loose it not in Him Who has your credulous Love too long beguil'd . 'T is no discredite for a Prince to throw Away an Error , and with it a Foe . 118. Your Confidence in Him which flames so high , Was kindled by his service in the Grove : Yet what if that were but a Mysterie Of deep deceir , and no exploit of Love ? If Phylax and not Aphrodisius were In all that Sceen of Charms the Conjurer ? 119. Who but the noble Aphrodisius there Bravely forgetfull of his own life , from Immediate Death wide-gaping in the Boar Your helpless soul did reskew ? And from whom Did Phylax 〈◊〉 you , but from his Imbrace Who your deliverer and your Lover was ? 120. And then enrag'd With shameless spight , to see You to another your protection owe , Upon the courteous strasngers Piety The powers of magick Malice He did throw : How much more Monster was you Phylax there , Who made the goodly Knight so foule appeare ? 121. Yet well it were , if he would onely trie His Charms on Aphrodisius , and for bear To exercise on Us his Witcherie : But We , alas , so Metamorphoz'd are With that Rough-cast of shapes He on Us cleaves , That you in your owne Subjects He deceives . 122. We seem like Fiends ( for Rebells sure are so ) And monstrous things in your abused Eye : Although ev'n Phylax in his Heart doth know Our Lives are not so deare as Loyaltie To honest-meaning Us : And whose was this Desperate Enchantment if it were not his ? 123. 'T is true , He talks of Love and needs will be The Paranymphus of the heav'nly spouse : But surely I should ken as well as He All Mysteries of Love : The whole world knows That my Creation onely aims at this : And is my naturall Art less mine than His ? 124. That the Etheriall Prince makes love to you As to the dearest she that treads his Earth , I easily grant , because so well I know Your Majesties incomparable Worth. But Heav'n forbid that I should Him esteeme So strange a Spouse as Phylax maketh Him. 125. Sure He is King of sweetnesse and Delight , And with more zeal abhorrs all Tyrannie , Than Phylax loves it : Sure his gentle Might Strives for a correspondent Victorie : Not all the world shall make Me think that He Will ever wooe his Spuose by Crueltie . 126. Lents , Embers , Vigils , Groans , Humi-cubations , Tears , Pensiveness , disconsolate Privacie , Severest Arts of all Mortifications Are not conditions required by An earthlie Suiter ; and can Heavn'ly He Imbitter thus his deare Suits Suavitie ? 127. Can He expect his tender spouse should prove Her Loyaltie pants with intire affection , By nothing but self-hatred ? can his Love Finde no Security but your Destruction ? Pardon my fear , great Queen , you love not Him Whom such a spightfull Lover you can deeme . 128. But farr be all such Omens hence : Had I Or Nature any Glass which could present Your totall self to your considering Eye ; The gallant sight would make your heart repent This dangerous Heresie , that Heav'ns gentle King Would use so harshly such a lovely thing . 129. What is there of Delight , of Love , of Joy , Of Grace , of Beautie in this World below Or that above , which did escape a way From the Creator's fingers , when on you Himself he wrote , and bade your Bosome be The Vniverse's rich Epitomie ? 130. But Phylax brews this cruell-flattering Plot , Because it is his Rack and Hell to see That Fate or Fortune Psyche should allot To any Spouse but Him : This makes Him be So subtly active in his secret Art How he may you and your great Suiter part . 131. O then , first for your own illustrious sake , And next , for Us wrapp'd up in you , beware Of his Designs in time : Just courage 〈◊〉 In what deserves your speediest stoutest Care. Nor you nor We can be secure winle He Both from your Court and Favour 〈◊〉 be . 132. Nor can your Palace be a dwelling Place For safety so long as Logos , or Charis , thus revell in your Princely Grace : One Edict may 〈◊〉 them all , and farr From this their 〈◊〉 of 〈◊〉 Treachery Pack them to that foule place where Trayters lie . 133. So shall your royall self securely dwell , And your 〈◊〉 undeceived Hand Sway its own Scepter : So shall We dispell By prest obedience unto your Command That caus lesse Error , which upon our Head The foule Blot or Rebellion hath spred . 134. So shall our reskew'd Liberries appear In their own Looks : So We by Love shall doe More of your Will than disingenuous Fear And lawlesse 〈◊〉 e'r hal'd Us to . So you no more shall mark'd and dreaded be For Rigor , but reign Queen of Clemencie . 135. So shall your sweetned Countenance proclaim That you Lov 's dear Adventure doe profess : So shall you court with your Eys answering Flame Your Spouse's beams : So shall His Tendernesse A soft capacity find in your Heart Of his destroying , yet enlivening Dart. 136. Here bowing low , Love sealed up her Lip With a Kisse on the ground . But , all together A thousand Doubts did rosse poore Psyche up From one side of her thoughts unto another . Three times she op'd her mouth ; but jealous Feares Would suffer Her to speak by nought but Teares . 137. Which when Arenor 〈◊〉 : he with his Eye Gave 〈◊〉 Commission to speak . She , marching forth with port and majesty , Loves 〈◊〉 Deceit did somerhing greater make . And , Well I know , great Queen , said she , that You Much wonder I should come a Treater now . 138. T is true , you sent me with expresse Command To force the head-strong Rebells back againe , And make them feel that your illustrious Hand Is moderatrix of the 〈◊〉 Rein. And I indeed took them for Rehells too ; So much your Error upon me could doe . 139. But when I found their Lovalty as clear As Slander fain'd it blotted : I who was Dispatch'd by You but as the Officer Of Right and Justice , had no power to passe My strict Commission : and what need I prove What was so solidly confirm'd by Love ? 140. I must confesse , when I had mark'd that Store Of honest Bravery , of which poor they Were , with the Senses , robb'd ; I could no more To their provok'd Impatience , Treason lay , Than unto Tellus , if in chinks she ope Her Mouth at Sirius who her flowres burns up . 141. Yet they were generous , and unto Me The choise of all their choisest Wealth did profer That by my hand it might commended be To wait on you : And here their Gift I offer If it and them you scorn , yet must not I Be guilty of such Inhumanity . 142. Forth with she op'd the Scene , whence streamed out . The confluence of that gorgeous Fallacy Which on her heedlesse Selfe before had wrought . Straight , as the sweetly-rolling Tide grew high , The Stream bore Psyche down ; as sudden Light Instead of day , seizeth the Eyes with night . 143. Agenor seeing she was dazeled by The flash of those Varieties , arose , And , while she rubb'd and questioned her Eye , To the Imposture adds this specious Close : Wonder not Madame , but repent that you Your Subjects goodly homage scorn'd till now . 144. I am content the weaknesse of your Sex Be your excuse , if now you can relent To ease the yoak which gaulls your Subjects Necks , And crown their just Demands with your Consent ; That Pitty I unto their Wrongs did lend , To your repented Error I 'le extend 145. The love which to mine own Queen feals my heart Makes it unto all other Ladies kinde : For her dear sake I will to you impart Rich testimonies of my tender Minde : I know she 'l thank me when I come at home , That in my Mercy I have made you room . 146. Behold my Mine of wealth : From hence will I This Peace with pretious Tokens consecrate , And will hereafter owne your Majesty As my Confederate : Though prevailing Fate Makes me a Martiall Prince , I 'd rather win By sweetnesse , than by churlish force , a Queen . 147. Then ope your Gates . Or if my Kindnesse be A Price room an to buy our Acceptation , Tell me but so : I can more easily Force than Intreat : This warlike Preparation Did with more pains win on it self to make This Pause , than it will cost your Fort to take . 148. What help for Psyche now , whom Power drives , And Charms allure to her Destruction ? With heart-misgiving Thoughts a while she strives , And struggles how she may not fear the One , Nor love the other : But away at last Her Resolution , and her selfe she cast . 149. Vain Son of Dust pull down thy foolish Crest , And in this Glasse thy feeble Wormship see : Who will commit unto thy wavering trust Another thing , when by Self-treachery Thou yeildest up thy wretched Heart a Prize To them whose Power in thy Concession lies ? 150. I like the Terms , right noble Sir , she cries , And must for ever in my high esteem Inshrine and reverence these Courtesies Which from your sweet Magnificence doe stream . Then to the Gate she hasts , and , to begin Her thanks , flings it wide ope , and calls them in . 151. Agenor sheath'd his mighty Sword , and bid The Passions all perform what He had done . 〈◊〉 〈◊〉 Order they first entered ; 〈◊〉 with his swelling Train Himselfe drew on , And seem'd to cast a sirly Look aside 〈◊〉 the Castle Gate was not more wide . 152. With Princely slownesse thus march'd in at last . Her royall Seal He Her desires to set To those Conditions which before had past . And in a gilded Scroll were ready writ . She ran it over with a smiling Eye , And straight set seal to her own Miserie . 153. Then unto Thelema the Instrument She gave , with full Commission to shut Her Ports when Charis or when Phylax bent Their courses , or their projects thither . But For Logos , she consented He should still Remain a Pris'ner at the Passions Will. 154. With that : My seal to this Pacification Agenor cries , this Friendly Kisse shall be : Mean while the Passions with joynt Acclamation Salute their Soveraigns Eare , as courtly He Her Lip : And fond she joy'd their Noise to hear Which all her freedome did in pieces tear . 155. By name she bad them welcome all : but on Agenor dwelt her Thanks and Complement . And , sure , said she , what you to day have done Proves you to be of that sublime Descent From which my Spouse was said alone to spring : Who would not swear that you were Peace's King ? 156. Power reigns in both His Hands : the Armory Of Heav'n , where Thundering Ammunition lies In dreadfull Store , is His ; yet gentle He By sweetnesse loves to gain his Victories . And so doe you , who for His sake , to Me The noblest Prince , and dearest are but He. 157. Agenor smil'd : And , Whosoe'r I be , Repli'd , sweet Queen , I have no time to show More than by this blest peace , 〈◊〉 what you see , This 〈◊〉 of my royall Love to You. The World may need Me some where else , and I Must not by loytering here , my help deny . 158. Yet if my Aid you should hereafter want , Send and enquire at any Prince's Court : ( And think not that Agenor now 〈◊〉 vaunt , ) Unto such Inns I make my chiefe resort . Nor fail I of due welcome , for the best And Noblest Place is proud of Me its Guest . 159. His Present was two Cabinets : which when His Pages had set down , He took his leave From her soft lipp ; through which He breathed in What her unwary Heart did not perceive , Slie Spirits of Self-love , and Foolish Pride , And many mystick swelling things beside . 160. With earnest Courtesie she woo'd his Stay , But now his deep Defign was compass'd , He With all his gorgeous Train made haste away , And leaves her more a Pris'ner , than when she Was in her Castle close barr'd up by Fear Of them , who now all play'd the Tyrants there . 161. Each Passion takes her swindge , and does appeal To Thelema when any Doubts arise , Boldly provoking to the Scroll and Seal Which did this publike Freedome authorize . Thus Noise and Tumult every corner fills Of Psyche's court , which all with Revells swells . 162. So when fond Phebus doting on his Son , Resign'd his Reins into his childish Hand , Th' impatient 〈◊〉 cross the road did run , And neither kept the way , nor his Command : But in unbrideled Madness with their wheels Drew on the Worlds Confusion at their heels . 163. The Senses too , first sticklers in the Treason , Their share of its licentious fruit did reap , Perceiving quickly that imprison'd Reason No more his rigid Discipline could keep : And proudly smiling , what tame Fools were wee They cri'd , who did no sooner mutinie ! 164. How strange a Monster doth a Kingdome grow Where Laws and Soveraignty , the life and health Of every heav'n-descended State , must bow Unto 〈◊〉 Wills ! What Common-wealth Can justifie its Name , where Subjects may Command , and Princes dare not but obey ! 165. No Hydra's shape so shapeless is as this , Which throws the World back to its breeding Heap , The hideous Chaos of Preposterousnesse , That tumbles All things in one monstrous Deep , And in despight of the well-form'd Creation , Disjoynts and scatters it quite out of Fashion , 166. Yet wretchlesse Psyche is content to see This monstrous Soloecisme in her own Breast , And thinks her Scepter and her Selfe more free , Than when Obedience did her Subjects cast Low at the Feet of her Commands , where they With reverence and ready Service lay . 167. The silly Rose delighteth thus to be Drest in her fairest Looks and best Attire , When round about a churlish Companie Of Thorns against her Tenderness conspire : Upon that Seige of Pikes She smiles doth cast , Not dreaming They will murder her at last . 168. Psyche's as jolly , as the Passions wilde , And means her Joys with those Delights to feed With which Agenor's Cabinets were fill'd : Proud Expectation prompts Her there to read The Lines of Fate against her selfe ; For she In opening them , broach'd her own Misery . 169. ( With such unfortunate Curiosity The fatall Box rash Epimetheus op'd : The trembling Lid for-warn'd his Hand to be Better advis'd ; yet still the Fondling hop'd For mighty Matters : But the Prize he found , Himselfe , and all the World , in Sorrows drown'd . ) 170. The first was full of Bracelets , Net-works , Tires , Rings , Earings , Tablets , Wimples , Hoods , Veils , Laces , Lawns , Crisping-pins , Chains , Bonnets , golden Wires , Vermilion , Pencills , Smiles , Youth , blooming Faces , Gloves , Sandalls , Girdles , Busks , Suffumigations , Powders , Perls , Coronets High-looks , & New-fashions . 171. Silks , Sattens , Purples , Sables , Ermyns , Gold And Silver by the Loom and Needle taught To wed and dwell with Silk which feels no cold . Besides all that lay in the bottome fraught In ready Coin to pave and make the floor Fit for the Feet of that ambitious Store . 172. The next was nothing but th'inammeld Case Of a large Mirror : Never Chrystall did Smile with such pureness ; Never Ladies Glasse Its Owners face so sweetly flattered : Narcissu's Fountain did with less Delight Unto his fair Destruction Him invite . 173. For He in that , and in self-love being drownd , Agenor from him took his doting Eys : Proud Jezabells he also scatter'd found Amongst her fragments , and made them his prize . Goliahs stareing Bagins too he got , Which He with Pharaoh's all together put . 174. But these being not enough ; from Phacton , From 〈◊〉 , Joab , Nebuchadnezzer , From Philip and his World-devouring Son , From Scylla , Cataline , Cicero , Pompey , Cesar , From Herod , Cleopatra , and Sejanus , From Agrippina , and Domitianus , 175. And many Stoiks : their high Eyes he pull'd ; Whose proudest Chrystall having drained out , He blended it in a fair polish'd Mould ; Which He fill'd up with what from Heav'n he brought , An Extract of those Looks of Lucifer In which against his God he breathed Warre . 176. Then to the North , that glassie Kingdome , where Establish'd Frost and Ice for ever reign , He sped his course , and meeting Boreas there , Pray'd Him this liquid Mixture to restrain . When loe , as Boreas op'd his Mouth , and blew Forth his Command , the Humor solid grew . 177. Thus was the Mirrour made : and did contain The vigor of those selfe-admiring Eyes Agenors witchcraft into it did straign : A dangeroud Juncture of proud Fallacies , Which did so highly please its Authors Eye , That Kissing it , he nam'd it Philautie . 178. Unhappy Psyche ravish'd was to see The Glass her selfe upon her selfe reflect With trebled Majestie . The Sun when He As by Aurora's roseal Fingers deckt , Sees not his repercussed Selfe more fair Upon the Eastern Main , then she did here . 179. New Flames were kindled in her sprightfull Eye , New Roses on her smiling Cheeks were spred , New Graces and new Loves did gently fly Down with her golden Tresses from her Head , New Lilies beautifi'd her dainty Hand , New Goodliness her Person did commend . 180. Her cheated Soul sprang through her Eye , and dwelt So long upon the Glass that it grew New : Such mighty Thoughts , till now , she never felt , As up and down her high-swoll'n Fancie flew ; Which breaking from her Mouth , at length , she cries , How long have I been strange to mine own Eyes ? 181. Am I that Worm , whom Phylax put in minde So oft of Dust and Vileness ! Could this face These Eyes , these Locks , these Hands , this Person finde No better credit ? Surely now the Case Is plain how Aphrodisius came to be So hideous : Phylax makes the like of Me. 182. Foole that I was , to dream it could be true Which proud He daily preach'd to my Disgrace : Who could beleeve that I should never veiw Till now , the Wonders of mine own bright face ! That this ingenuous Glass should tell me more Then Phylax , or then Charis did before ! 183. No marvell now if Heav'ns Apparent Heir Disdains all Beauties that He findes above , And , doing right to her that is most fair , By stooping down to me exalts his Love : I little thought I could so much have shown Why this my Head should fit an heav'nly Crown 184. Pardon me , ô my Eyes that ignorant I With brieney Tears so oft have soiled you ; Had not your Flames by their Divinity Secured been , they had been quench'd e'r now . And pardon Me , sweet Cheeks , I will no more Blubber and scall'd your roses , as before . 185. And you all-lovely Lips no more shall kisse The Dust , which foolish I took for your Mother . The Tribe of Orientall Rubies is Your pretious Kindred : nor must any other Sip the soft Nectar which in you doth live But that dear Kisse my Spouse to me shall give . 186. Nor shall rude Usage rob thee of thy due My gentle Body ; All Hair-cloths fare-well , My liberall Tresses Hair enough can shew : And by this Girdle Heav'n did plainly tell What other Furniture would suit me best When with this Seige of Gems it girt my Waste . 187. And since thy Cabinets Wardrobe Challenges My proudest choise , I wish thy selfe were here Royall Agenor , to behold how these Fair Limbs of mine would quit themselves , and wear In worthy Triumph thy best Jewells , which Shall by my purer beams themselves enrich . 188. This said : Love who stood fawning by her side , Her delicate Service offered to dress Her high-conceited Queen in equall Pride . A purple Mantle , fring'd with Statelinesse , Embroider'd with Ambition , laced round With Vanity she in the Cabinet found : 189. About her this she casts ; then for her neck And wrists , three Bracelets of bright Gems she chose , A sparkling Coronet her head to deck , To trim her feet , a pair of silver shoes , A Crisping-pin to multiplie her hair , Spruce Lawn to make her breast , though clothed , bare . 190. Whil'st she with these and other Rarities Builds up her Pomp : The gaudy Queen delights To see by what rich steps her Beauties rise ; For to the Glasse whose multiplying sleights Flatter'd her Error to so proud a pitch , Her Joyous Folly still her Eyes did reach . 191. Then rising slowly up , as she before Had seen Agenor move from his high throne ; She traversed , but scorn'd to see , the floor , Or any of the Passions who look'd on . Onely she turned her vain-glorious Head Upon the Glasse her walking Selfe to read . 192. Which Lesson pleased Her so well , that she Gat it by heart , and yet must read again , Insatiably coveting to see The Pomp in which her Looks and Clothes did reign : And tickled with her selfe , she wish'd that now Her Spouse would come and visit her below . 193. The cunning Passions seeing her inhance Her looks and gate , did in compliance bowe , Aud at the feet of her new Arrogance Themselves and all their treacherous homage throw : Which , though she liked , yet she scorned too , And taught Acceptance with Disdain to goe . 194. But now her Home was grown too narrow to Contein her Greatness ; She abroad must ride , That other Eys to her may reverence doe Who now could prove her self Heav'ns worthy Bride , And justly might display her beams in this Low world , as in the upper He spreads His. 195. An open Chariot she calls for : and That with due state and speed her wheels might run , Eight of her stoutest Passions does command To bend their Necks , and put the Harnesse on . They soon obey'd , wishing no lesse to be Abroad , and trot about the World , than she . 196. When loe Syneidesis , who all this while Had in a silent Corner watch'd her Queen , Accosts her in an unexpected Stile , And catching fast hold on her Arm , What mean You by this haste ? Here is another Glasse Said she , for you to view before you passe . 197. Behold these Eyes of mine : a Mirror where Dwells no Deceit , nor Charm , nor Flattery : You are true Psyche here , and onely here , In this Reflection of Verity : I never yet abused you ; and why Must that false Glass be trusted , and not I ? 198. With indignation Psyche turn'd her head , And left Scorn for Syneidesis ; but she Who knew not to be daunted , followed Her Eye with faithfull Importunity ; And made her see , in spight of her Disdain , How both It , and her selfe did strive in vain . 199. The Passions wonder'd at her Boldnesse ; But She is a Witch , impatient Psyche cries , And hath the strength of all Enchantments set Thick in the Glasses of her monstrous Eyes , Which have such power on mine , that there 's no gap Where from their conjuring Circles I may scape . 200. Behold how grosse a Lie of Ougliness They throw upon my Face , there to out-face The truth of all those beauteous lines which dress My royall Looks with Prince-becoming Grace . Surely my selfe I would revenge upon . My Selfe , if I indeed were such a One. 201. Was Eye e'r frighted with so foule an Heap Of angry Blisters , as those Starers make O'r all my Skin ! I challenge any Deep Upon whose face the Windes most freedome take , To shew so many Billows , as in Me , O no ; as in this lying Shape you see . 202. Improvident Witch , why could'st thou not as well Have charm'd my Touch , as thou hast done mine Eyes ? Why didst thou leave these Fingers Power to feel And to convict thee of thy Forgeries ? Their Tumors are not yet so sore , but still Thy Witchery they can restrain , and will. 203. Upon her Throat forth-with her Left Hand flew , Having with furious Veng'ance arm'd her Right , With which upon the Maidens Eyes she threw The vehemence of Her entended Spight ; Hoping to break her Classes , that their Crack Might let these Blisters out they seem'd to make . 204. But stout Syneidesis composed was Of Mettall as secure and brave as she ; And though her Eyes did wear the Looks of Glass They borrow'd nothing but its Puritie : Had they been brittle too , they had been broke ; But now they bore and smiled at the Stroke . 205. This fetch 't a secret sigh from Psyche , who Call d for a Veil as thick and black as Night . And this at least ; said she , the Deed shall doe , And bury those bold Monsters from my sight : Then on Syneidesis she cast it , and Ti'd it full fast by an hard-hearted Band. 206. O miserable Priviledge , that Man Should able be to muffle up that Sight Which shews Him to Himselfe , and onely can Through Rocks & Shelves point out his Course aright ! Unhappy strength ! the feeblest Weaknesse is Nothing so weak and faint a thing as this . 207. Proud of this self-destroying Conquest , to Her Chariot Psyche hasts : whose Coursers from Her scornfull Eyes their own inflamed so , That they with correspondent Pride did foam : With bended Necks , and sparkling Looks they ran , Disdaining all the ground they trode upon . 208. Thus swimming over Hills and Dales and Plains , She came unto a simple Ermites Cell : There she pluck'd in her fierce Teemes looser Reins , To see what Worme in that poor hole did dwell : When busie at his Roots and Herbs close by An aged Home-spun Man she did espy . 209. To whom she cries , Alas vain wretched thing , Is this a time for thee to cultivate ? What has thy Winter now to doe with Spring , Who art already bowing to thy Fate ! E'n delve no more for Roots : that labour save , And for thy other foot goe dig the grave . 210. The honest Ermite when he well had view'd Her scornfull Pittie , thus replied : I For your Commiseration would have su'd , Had I esteem'd my labour , Misery : But I can well spare you your Pomp and Ease , Me Poverty and Pains doe better please . 211. A Coach once waited on my Idlenesse , Being my House abroad , when Home I left : But now I travell farre enough on these Old Feet , and fear no Fall : that stately shift Of Borrowing Leggs of Beasts , to Me is grown Needlesse , since Nature fits Me with mine own . 212. These Vanities , and all the rest , which are Attendants on superfluous Wealth , I threw A way , with it : and that in time , for fear It would have serv'd Me so ; for well I knew That Riches were but glorious Vexations , Sins catching Fuell , Plunders Invitations . 213. Then took I Sanctuary in that Cell , Which has more room to spare for Heav'n and God , Than had my spatious Pallace , which did swell With secular burly Things . In this Abode I finde my Haven , where un-disturbed I Far from the Worlds loud Storms , at anchor lie . 214. This spot of Ground , the Scoff of your high Eyes , By pleasant Pains I make restore to Me What carelessenesse had lost , sweet Paradise : No Bait smiles here on a forbidden Tree ; Nor in these Herbs doth any Serpent sneak Them to enyenome , or my Safety check . 215. My serious Labours and my ridgid Fear Fright hence the tender Sons of Luxury , Distempers and Diseases ; Guests which are Fed at the Bord of Superfluity . In health and vigour I can night and day Trade with my Maker , and my Prayers say . 216. He , though no wanton Bathes have softened My carelesse Skin , which tann'd and rough you see ; Though all my weeds be of a rurall Thred , Spun by Neglect , and by Simplicity ; Esteems nor Me , nor my Condition poor , Because I build my Hopes upon his Store . 217. His royall Store , which ( since this World below So narrow was ) fills Heav'ns vast Treasury : And till the Sons of Dust and Ashes grow As high as that , in vain they look to be Enrich'd by it . But there 's a Way by which We Dwarfs to that Sublimity may reach . 218. A strange Way , which does by Desentions Wings Teach Us to soar : These Contrarieties Into the field not onely Nature brings , But Grace with opposite Cures meets Maladies . Pride threw Us down , when we were perched high , Our ladder to get up's Humility . 219. Humility , that Art enobled by His own Profession whom all Heav'ns adore : Himselfe He Lowest made , who was most High , And of the Richest King , became most Poor ; By his Example teaching Us that We Must onely by Rebound exalted be . 220. Psyche with great contention deign'd to hear Him hitherto , but could endure no more . What Pitty'tis , said she , that now thy Beer Hath long stood waiting for thee at thy Door , Thou art no Wiser yet ! this signe doth shew Thy Dotage is past Help ; Poor wretch , adeiu . 221. Then with relaxed Rein admonishing Her smoaking Steeds ; They snatch'd her Coach away With sparkling foaming fervor , copying Her hasty indignation , untill they Drew neer the Citty ; where their pace they bate , Marching in statelier slownesse to the Gate . 222. The People gaz'd upon her as she past And fill'd the Street with Wonder : Every Eye It s foolish homage in her way did cast . And by that Admiration raise more high Her tumid Looks , who had the more to scorn , The more Spectators did her way adorn . 223. For whilst some prais'd the Coach , and some the Steeds , And all her Person who rode Queen of them : With carelesse Looks Contempt about she spreads Both on their Admiration , and on them . She lov'd the Honor , yet lov'd to despise What in her own esteem was her best prize . 224. So when a burly Tempest rolls his Pride About the World though mighty Cedars bow , Though Seas give way unto his greater Tide , Though Mountains lay their proudest heads full low Before his feet , yet still He roars amain , And rusheth on in blustering Disdain . 225. On many Pallaces her Eye she cast , But yet could not vouchsafe to view them long : At last contemning all she saw , she prest With insolent fiercenesse through the gazing Throng , Crying , These Cottages can afford no room For Psyche's Entertainment : I must Home . PSYCHE : OR LOVES MYSTERIE . CANTO VI. The Humiliation . ARGUMENT . HEr heav'nly Friends by soule-subduing Art Recover Psyche from her shamefull Glory : And sure to seal upon her softned Heart Religious Meeknesse , Phylax tells the Story Of her immortall all-producing Spouse ; And then her own originall Vilenesse shows . 1. BUt what is Home unto unhappy Her Whose onely Castle is surrender'd to A Pack of Rebells who resolved were To use the licence of their Conquest so That she should in her own Dominion Have no power left her , but to be undone ? 2. She might have safelier call'd all Tempests in , And to the loudest Windes fet ope her Gate , Or giv'n her Key to Bears and Tigers ; then To those more dangerous Beasts , whose fair-tongu'd hate Does work by this Prerogative , that they By Honey poyson , by Imbraces slay . 3. Flat Enemies are honest harmlesse Things Because they tell Us what We have to fear : But double-hearted Friends , whose Blandishings Tickle our Ears , but sting our bosomes , are Those dangerous Syrens , whose sweet mayden face Is onely mortall Treasons burnish'd Glasse . 4. These are the Pits whose mouths with flowers spred Sweetly invite our Feet unto a Fall : The golden Cups , whose Lips are sugeted To the dissembled Poyson ours to call : The crafty Hooks , which in a dainty Bait To catch the Liquorish Palate lie in wait . 5. These are those flattering Pipes whose wily Tune Enchants the silly Birds into the Net : These are those fragrant Bedds of fair-look'd June With smileing Roses and with Lilies set , Where th' unsuspecting Gardner to surprise By fatall sleight , perdu the Serpent lies . 6. These are those Delilahs whose weeping Eye , Whose sighs , whose Kisses , whose Imbraces be The truer Wit hs , and Ropes , and Web , where-by They binde the stoutest Sampsons on their knee ; Where while they hope to rest , they polled are At once both of their Liberty and Hair. 7. These are the politick Hyena's who Make bloody Thirst in humane Accents speak ; And with such sweet Hypocrisie can wooe The heedlesse Swain compassion to take , That to his Foe his door he openeth , And in fond Pitty letteth in his Death , 8. These are those Judas's , whose Lips can drop The honey of a friendly Salutation , And with a Kisse seal the soft bargain up ; Though in their Hearts a trayterous Conjuration Lies rankilin , and they study how they may In Looks and Words of Love , their God betray . 9. And surely Psyche by this Treason had Been cheated of her life and selfe , if He Who in his Judas tryall of it made , Had lent no Pitty to her Misery ; Had Jesu's tender Goodnesse not out-rid His faithless Spouse who now from Him was fled . 10. Charis and Phylax He a while with-drew , That being left unto her selfe , she might Of her own Weaknesse take convincing view When she occasion had , and cause to fight . But now He sends them back to help Her down From the high Ruine where He saw her thrown . 11. Make haste , said He ; my Love , and Her Distresse Call for your speed 〈◊〉 To you full power I give To ease Her of that wretched Mightiness Before it split her Heart ; to undeceive Her cheated Soule , and shrink it till it be Little enougn to fit my Heav'n and Me. 12. They having thrice ador'd his Foot-stool , flew Upon the wings of Thought through every Sphear : No Lightning ever made more haste to view The East and West at once , than this swift Pair Of earnest Messengers ; or with more Light Did all Spectators startled Eyes afright . 13. For when the Passrons saw them darting neer , Immediate Terror upon them did seize : Down fell their changed Looks and Necks ; though Fear Was left at home , she present seem'd in these , The suddennesle made Psyche too afraid And both her Courage and her Chariot stay'd . 14. But though the first Assault of Lightning be Pointed with Dread and Awe ; the second does Break forth with more abated Majesty And ( in our Eyes at least , ) some Brightnesse loose . Custome , though young and breeding , yet can make The dint and edge of any strangness slake . 15. Both Psyche and her Steeds did soon recover Some sense and spirits of their boiling Pride , When the first glimpse of those new Beams was over ; But chiefly she swell'd to so high a Tide Of Confidence , as to presume Her Streams Would now repulse the Torrent of their Beams . 16. To both her reverend Friends she doth dispense Her frowns , and lowring-loathing Looks , and by That silent Language of Impatience Her changed Minde and sullen Thoughts descrie . But when she saw them full resolv'd , she cries , I thought you would have understood mine Eyes . 17. Loe here my Tongue interprets them : You are As much mistaken now in Psyche , as She heretofore in You ; I must and dare Tell you your own : Your treacherous Counsell has Too long bewitch'd my tender credulous Heart : Henceforth you may for evermore depart . 18. The saucy Coursers with ears prick'd up high Caught that proud Answer as from her it flew , And neighing in tumultuous jollity , With aggravation of Defiance threw It in the faces of the heav'nly Pair ; And then they kick'd , and flung , and snuff'd the Air. 19. But Phylax standing in Her Coache's way , Lift up his Hand and Wing and kep't her back , Crying much louder than her Steeds could neigh : Yet e'r you goe vouchsafe to hear me speak ; Though I your Enemie be , you need not fear Now you have learned that , my Words to hear . 20. This netled Thelema , who Postillion was , And had inflam'd the Coursers all the way ; She bent her scornfull Brow , and cri'd , Alas Can Phylax think I will his Rub obey , Who ride where e'r I list , and never meet With Mount , or World , which stops my Horses feet ? 21. With that she check'd her Fierie courser [ and This Anger was , the most outrageous Steed , ] Who with curvets strait answered her Hand , And aim'd to snatch her way o'r Phylax's head . Three times she leap'd , as often falling back , Till with her Bones she heard the Chariot Crack . 22. For Phylax having thither reach'd a Ray Of mystick power , seiz'd on the Axel-tree , Which with a splitting groan at length gave way , And by the voice of its fragility Admonish d all the Coach , that Ruine now Meant to ride there , and Psyche out would throw 23. And true the warning was : for either Wheel , The Barrs , the Pillars , Seat , Side , Back , and Head Shatter'd forth with into confusion , feel How 〈◊〉 the Axels Fatall preface led Them to their Tragedy , which now no more Can own their severall Names as heretofore . 24. 'T is all but one rude Heap : upon whose back Lies Psyche something bruised with the Fall ; But wounded more to see who made that Crack , And rais'd that Pile as for her funerall . She scorns to take Him for an equall Foe , But swells , and puffs , and knows not what to doe . 25. He , in her sullen Eye observing well The troubled Motions of 〈◊〉 smoking Heart , And more than her own Tongue knew how to tell ; Pitti'd the sadnesse of her wilfull Smart : And , for compliance , her own course he took , Speaking not by his Mouth , but by his Look . 26. This is the Dialect of strongest Love , Which , when the fruitlesse Tongue had said her Say , With soule-commanding Power doth plead , and prove That Eloquence doth reign in Eyes ; that they Who to the bottom of the Heart would speak , In Looking Lines must their Orations make . 27. His serious Aspect upon Her was bent Compos'd of angry love , and milde disdain ; Expressive were the Glances which He sent , And every Word that darted forth , was plain : Some Rayes grew hot and stoutly chid , but others With melting Pittie mollifi'd their Brothers . 28. O what a long long Story ran He over In this short ocular Discourse ! how fast Did He her bosome and his own discover , And what of old , and what of late had past , And what was dawning , if she still went on With obstinate confidence to be undone . 29. But she would not this language understand Because the Speaker she before despis'd : She proudly look'd , and coyly wav'd her hand , Telling him by those signes , she was advis'd So well of what she did , that He might goe And somewhere else his scorned Pains bestow . 30. Mean while , as Thelema , and her bruis'd Steed Biteing their own lips , and the ground , did lie ; Charis her sweetest Powers had mustered To force the Damsell from her Miserie . And , See , said she , when it was grown so tall , How suddenly your Pride hath caught a Fall. 31. Yet this is not the Bottome , but a Step Unto that Ruine whither you did ride . O did you know how black and vast a Deep Gapes in your Journeyes End , you would have di'd A thousand other Deaths , much rather than Have posted thus to plunge into that one . 32. Here with her Wand she stroke upon the Earth : Straight Tellus heard the Knock , and op'd her Door ; When loe a Night of Smoke came stinking forth , And then a duskie Day of Fire : the Roar Of that great Crack made surly Thelema start , And summon'd Psyche too , to see her part . 33. For though Dread shook their Soules , They deemed it Scorn to confesse their fear and run away . Their adamantine stomack will not let Their lives be longer pretious : still they stay . Not out of curious Desire to see , But , to out-face the hideous Prodigie . 34. The monstrous Jaws of the wide-gaping Pit With banefull soot were lined thick : Beneath Incensed Sulphure flashing Wrath did spit , From whence a Cloud of heavie Groans did breath Forth sad confession Who below did dwell : These Proofs authentik were to speak it Hell. 35. Plung'd in the gloomie Caverns Centre were A woefull Rout mingled with smoke and Fire ; Abiram , Corah , Dathan fried there , With Peleths venturous Sonn , who did conspire To raise that old Combustion , which now Concluded is in their own Flames below . 36. Their howling Wives and shreiking Children lay Broiling about them , and desir'd in vain One drop of Water after dying They Had burn'd so long in their still-living Pain : Their Tears drop'd thick , but mock'd them by their store , And onely scal'd their Cheeks which flam'd before . 37. As The lema stood doubting at the sight , Behold this last Preferment Charis cri'd , To which Ambition doth fond men invite : Is it not petty that thou didst not ride Thy Journey out ; and am not I thy Foe Who down this fair Hill would not let thee goe ? 38 Thou seest that arrogant Brood of Rebells there Who were too high to stoop to heavenly law : Yet to their wretchlesse Passions lent their Ear , And rather then to God , to them would bow . Moses and Aaron whom they kick'd at there , Nothing but Phylax are and Charis here . 39. Moses and Aaron did usurp too much , And bare their tyrannizing Heads too high . And was not our Inditement onely such , When Love drew up our Charge ! We were not by I grant ; but yet He was , whose Vengance now Feeds on your proud Agenors heart below . 40. Observe that Feind who holds fell Chorah's chain , Himselfe bound in a greater : He knows why He gathers up his Tails ashamed Train And steals it round about his scaley Thigh . Ask but his Looks , and they will tell you plain What spot it is which them with Guilt doth stain . 41. This high-swoln mountain of Deformity Once vie'd with Beauties self , by 's borrow'd Face : But now uncased in his cursed stie , His shape is correspondent to his place . Here you see what without a Lie is His , This your illustrious Agenor is . 42. Hearing this Word , the tumid Feind did split His over-charged mouth , and vomit out A stream of brimstone , belching after it More horrid Cries ; which bellowed about His hollow Home , but finding it too narrow , Into the Air let loose his thundering Sorrow . 43. It shak'd the Earth , as through her sides it broke , And something startled Psyche who stood by , But Thelema disdaind the Terrors stroke , Coufuting it with her all-dareing Eye . She knew her strength authentik was , and still Resolv'd what e'r it cost , to have her Will. 44. Thus when a wilfull Heir to age is come , And in his own Hand feels the golden Rein Of his long-wish'd Revenews ; if by some Well-practis'd spend-thrift he be taught to drein His over-flowing Bags , in vain his Friends Shew him how Poverties Ebb that Tide attends . 45. But trusty Charis well remembring what Her Masters love commanded , plies her part : And , seeing Feares Darts were repuls'd , she shot The shafts of Love into the Virgins heart , Which in a diamond Case from Heaven she brought , With many other pretious Powers fraught . 46. Strong were the Blows , and op'd themselves the way Unto the bottome of their Mark , but sweet Withall and silent . Thus the noble Ray Shot from the Suns Eye , doth no sooner beat Upon the chrystall Ball , but with soft force Quite through & through it takes its harmless course . 47. On Thelema's soul the gallant Arrows wrought With blessed wounds of heav'n-begotten Joy : Yet she with such perverse resistanee fought , That had but Charis known how to be coy , She would have spar'd her pains , and left the Maid By her own stubborn Victory betray'd . 48. But she as obstinate was in Patience , And many a deare time shot and shot againe : Untill at length the strokes begat some sense Of a 〈◊〉 and convincing pain ; With which pierc'd thorough , now I must , I see Cri'd Thelema , by this Sweetness conquer'd be . 49. I know I need not yeild , except I will ; But this soul-plying Violence , which so Severely sweet through all my wounds doth thrill , Enforceth Me to force my self to goe With that she louted low , and on her knee Begg d pardon for her Pertinacitie . 50. O noble Vertue of immortall Grace ! How uncontrolled is its dainty Art , Which can a Bosome of it self uncase , And teaeh the Heart how to subdue the Heart . Which gains unbloody Bays and Triumphs thus , In delicately conquering Us by Us ! 51. So when into the Swains unwary Foot The venemous earnest of a swelling Death Is from the treacherous Tarantula shot , Musicks sweet Accents wisely temperd , breath A mystike Antidote , which by delight Deceives the poyson , and charms out its Might . 52. But Psyche seeing Thelema relent , Knew her own Stomacks power would swell in vain , And judg'd it policy now to recant , And her old potent Friends anew to gain . Her useless Arrogance away she threw , And after it three deep drawn sighs she blew . 53. That thus ejected ; Shame and Modesty , Of their ingenuous Home took fresh possession , And in 〈◊〉 purple Cheek and gloomy E e Displai'd a 〈◊〉 of penitent Confession : Then , as her Pride had 〈◊〉 her up before Above her self , these cast her on the floor . 54. 'T was easier now for her to weep than speak ; Yet striking stifly on her guilty breast , Unto her stiffling griefe a way she broke , And helpt this Lamentation out at last : O turne from shamefull Psyche your pure Eye ; Leave Me alone to perish where I lie . 55. Or let your Justice plunge Me downe into That mouth of Torment which gapes for Me there ; That I may to my lov'd Agenor goe , Whose Lies before your Truths I did preferr . Sure Corah and his damned Company Take not up all the roome ; ther 's some for Me. 56. 'T was more than Death to Me to view the face Of my too-late-beleev'd Synedesis , Though she presented in her trustie Glass The faithfull Copy of my Hideousness . But in your Lustres dint what shall I doe ! No veil has night enough to smother you . 57. O! that intollerable Puritie Of your celestiall Looks I cannot bear : Pride has so tainted my unhappy Eye That all unspotted Spectacles I fear ; For they my Torments are , and burne Me so , That to a cooler Hell I faine would goe . 58. This woefull Out-crie grated Charis Heart , Wont not to bruise but heale the broken Reed : She knew what Lenitives would tame that Smart , Yet gave no more than for the present Need , Leaving the perfect Cure awhile : For She Knew well how wholsome longer Grief would be . 59. Mean time the rampant Passions were stray'd , 〈◊〉 in wild Madness roved all about : When Thelema before by them betray'd , Reveng'd that Treachery , and by a stout Command , unto their Duties call'd them back . The whole Field at the awfull Voyce did quake . 60. They started all , and strait of one another Did mutuall Counsell ask with doubting Eye : But after that first Call , out brake its Brother , And thundred with imperious Majesty : When looking back , they spi'd their Mistress's Hand Lifted up high , which spake a third Command . 61. They knew these Summons did in earnest call , And alwayes had disdaind to be deny'd : This forced their unwilling Crests to fall And into slavish Trembling turn'd their Pride When angry Thelema snatch'd up the Reins , And thenceforth of their Harness made their Chains . 62. So when the Master shakes his dreadfull Rod High in the view of his extravagant Boies , Who trouanting were , and rambling all abroad ; Their loth Adieu they bid unto their Toies , And trembling into Schoole , expect when they The price of their Extravagance should pay . 63. But then she stoutly lash'd her shivering Teem Unto the Lip of that dread mouth of Hell , Where their late Generall she shewed them Tearing his Fiendship He could not conceal . Which Sight , them & all treacherous Itchings parted And through their Soules immortall Terror darted . 64. This Act perform'd : they all remove the Stage To Psyche's house ; in which their Passage she Beheld the lately-scorned Ermitage With reverent blushing : But when pious He Who reign'd King of Himselfe and It , espied This blessed Change , He sate him down and cried . 65. He cri'd for Joy , and answer'd Psyche's tears , Which multiply'd with every Step she took : Himselfe had been acquainted many Years With noble Charis ; and in 's heav'nly Look He read who Phylax was , for such a Friend Did from his Birth till now on Him attend . 66. What they had done , his Wisdome well could guesse , When he the surly Queen dejected saw : Her frowns , her 〈◊〉 , her coach , her stateliness Were vanish'd all , and she so Humble now That by Agenor's and Heav'ns help she seems In one day to have reached both Extreems . 67. Full many a Blessing did the Good Man pour On Charis and on Phylax as they went : But to his loving Lord He pants out more , Who them down to that great Exploit had sent : Good Wishes after Psyche He did throw , Following Her steps as farr 's his Eye could goe . 68. Heroick Charity , how soon dost thou Subdue all Wrongs Contempt can shoot at thee : And freely blesse the Day which doth bestow Happy Successe on thy proud Enemy ! Right noble is thy Valour , which alone Can make thy Foes good Fortune be thine own , 69. But they now to their Journey 's period come , Psyche with her stiffe Sighs blew ope the Gate ; And with a sad Eye viewing her fair Home , Thought every Wall did chide for what of late She trespass'd there ; and that at every Groan The Echo cri'd , she had her self undone . 70. Up to her Chamber she as loth did goe As Thiefe unto the Cell where He has hid His wicked Goods : Yet they would have it so Who from Self-theft had Her delivered . But two deep Groans , as up the Stayrs they went Summon'd their Eys to search whence they were sent . 71. Close in the Stayr-case a slie Trap-doore was Which kept its counsell with Bar , Lock , and Seal ; Where as they stood considering the place , Two other Groans did to their Aid appeal : When Thelema convinc'd by Shame and Fear , Broke ope the Door to shew them who were there . 72. Deep was the Dungeon , and as dark as Night When neither Moon nor Star befriend the Skie : But Charis looking in , an high-noon Light Through all that Blacknesse streamed from her Eye . When loe , Syneidesis , and Logos tied Fast in the bottom of the Mire they spied . 73. Down Phylax flies , and hovering over them ( For no Dirt may defloure his Virgin Wings , ) Unties their Cords ; and by their Mantles Hem Up to the Dungeons Mouth , them gently brings . Full thick about them stuck the mire and clay ; Yet Psyche thought her selfe more foule then they 74. And falling on them with a Showre of Tears , These soon , said she , may wash your Spots away ; But my deep-grain'd Pollution out-dares The power of Oceans : You besmeared lay Onely in others Stains , but hideous I With mine own Blots all over blurred lie . 75. O add no stings unto my Anguish by Denying Pardon of my mad offence : Saw you but halfe the Flames in which I frie , The sight would thaw your breasts , and kindle sense Of my sufficient Woe . But Charis here Stepp'd in , and bad her those Complaints deferre . 76. Then She conducts her to her Chamber ; where No sooner entred , They the Mirrour spie : Which strait grew pale , and quak'd for guilty fear At the bright Dawn of genuine Purity . So Phantoms and Night-fires away doe sneak , When from the East the gallant Day doth break . 77. Phylax unto the Sight drew Psyche nie , But she quak'd more then that , and started back : When loe , said He , this Glasse , though fram'd to lie , Now of it selfe shall true confession make ; Urge it but with the Touch of any Gem Whose Place is meanest in thy Girdles Hem. 78. O noble Power of Heav'nly Gifts ! The Glasse Remembred quickly its originall Eyes , And weep'd to see how all its Beauty was Disolv'd by one short Touch : its Fallacies Flowd down apace , till all the floor did swim With a prodigious Lake of loathsome slime . 79. A slime which smelt so rank of Death , that had Not Charis stepp'd twixt Psyche and the Harm , 'T had choak'd her heart : but that Assistance made Her spirits cheer , and kept her Courage warm . Secured thus , Take one more drop , she cri'd , And spitting on the slime ; she turn'd aside ; 80. Aside unto the other Cabinet , And look , dear Freinds , said she , for much I fear Some foule Enchantment here doth hatch its Plot , And that these Treasures in false shapes appear , They are Agenors Gifts : how can his Pelf Be made of truer Beauties then himself ! 81. You know your Touch-stone , Phylax cries , but lay Your Girdle on it , and it will confesse ; That Item she no sooner did obey , But strait her Touch was answer'd with an Hisse : The Chains and 〈◊〉 started up , and now No Nest of Jewells , but of snakes , did show . 82. In the spruce Net-works woven was a Frie Of younger Serpents which lay hamper'd there , And sham'd and vex'd by this discovery Whetted their peevish Teeth , and tri'd to teare Open their Knots ; but when they felt the Bite Dig their own backs , they angry Poison spit . 83. The Tires and Hoods shrunk into Horns : the Rings Dilated into fetters ; every Lace Like scorched Thonges , or some such shrivel'd Things , Acknowledg'd through what flame it us'd to passe . The gaudy Bonnets , and the dainty Veils Were nothing now but brasse or iron scales . 84. The Crisping-Pinns return'd to Forks and Hooks , And Tongs , and Prongs ; the Lawns to Dragons Wings : The golden Wires abjur'd their glorious looks , And now were red hot Nailes , or Darts , or stings : The Busks were Gags ; the Gloues were fiery Claws , The Tablets , Boiles ; the Sandales , Tigres Paws . 85. The Perls were Coals ; the Coronets , Wreaths of fire ; The brisk Vermilion was Blood or Ink ; The Pencills , Rods of ever-burning Wire ; The Powders , Brimstone ; the Perfumes , a stink ; The Smiles were Frowns , the youth , and blooming cheeks Were hideous Wrinckles , and stern Vultures beaks . 86. The High-looks , were Dispairs & shames ; the Fashions Were severall Inventions of spight , And never-dying Tortures Variations ; The Silks and Sattens , skins of Asps ; the bright Purple , a Lions or a Panthers Hide In innocent Blood of slaughter'd Infants di'd . 87. The Ermins and the Sables , were the skins Which monstrous Cerberus casteth thrice a yeare : The rich embroideries were Rows of Pinns Pointed with steely Torment and Dispair ; The silver and the Gold that lay below Were Rust and Cankers , which themselves did gnaw . 88. These severall dreadfull Sights , stroke Psyche through With full as many Feares ; and back she ran . But Phylax stopp'd her , and demanded how She dar'd those gay Things trust which she had on ? They too , are of the same foule Breed , said He ; And will you still with Hell arrayed be ? 89. With that He snatch'd from Her what-ever Pride On her abused Body had obtruded , She with sad indignation having ey'd The hell-bred Robes , cri'd out , O selfe-deluded And justly wretched Soul , that mine own Fist ( And heer she stroke ) could pierce this treacherous breast . 90. A noble Stroke it was ; and broke its way , It s happy Way , quite through unto her heart . Forth-with a cole-black Stream , which swelling lay And belking there , took warning to depart : Out flew the Poyson reaking on the ground , Which splitting , to its Hell its way it found . 91. Deliver'd of its monstrous Guest , the Wound Clos'd gently up , and further Harm shut out . But both her sides so loose and lank she found That for her selfe within her selfe she sought , And stood a while amaz'd , as if the Stroke Had onely some Dreams brittle Wonders broke . 92. Confounded then with pious Shame , unto Her former sober Weeds she turn'd aside : Whose simple honest Looks rebuk'd her so That straight she stagger'd back again , and cri'd , Remembring how she them disdain'd , which now Fairer then all Agenors Pomp did show . 93. At length she came and with a dolefull Voice , Give leave , she said , my genuine Furniture That once again I make my prudent choice , Which henceforth shall for ever more endure . Or , if again I scorn your Poverty , From Hells soule Wardrobe may I clothed be . 94. Come trusty Hair-cloths , you did never yet Foole me out of my selfe by garish Pride : Come honest Rope , thou never yet didst let Ambition blister me , but gird'st my side Close to my heart , and left'st no Room between For puffing strutting Thoughts to harbour in . 95. So ; now I 'm drest indeed : How shamelesly Have I all naked wander'd up and down ! No Nakednesse to that in Heav'ns pure Eye With which Sin clotheth Us : Thus over-grown With Leprosie the Man more naked is , Then when bare Nothing but his Skin was His. 96. Yet can it be that jealous Heav'n , and You , O my provoked Friends , should not be just What priviledge have Rebellious I , that now Vengance should sheath it s dared Lightning ! Must Your Patience from my Crime its copie write , That both may equally be Infinite ! 97. It must , said Charis ; and be sure to pay Thy Spouse due thanks for this Necessity . Yet if henceforth thou needs wilt run astray , Know that his Soul is not so seal'd to thee , But he can finde out some more faithfull Breast Which will his Loves dear Violence not resist . 98. She thus reform'd into her lowly Tire , Charis and Phylax gently her imbrace ; Kissing into her Soul fresh Joyes of Fire , And Printing gratious Looks upon her Face . Then sitting down together , Listen well Said Phylax , unto what I now shall tell . 99. The Story , Psyche , bends its aime at thee ; But I will fetch it from its bottom , that Thou may'st a long and totall Prospect see Of thy Extraction and originall State. That Sight will teach thee that these simple Weeds Are full as fine and gorgeous as needs . 100. Especially when I withall have shown Thee by the boundlesse Powers which flourish in Thy Spouse's Hand and Word , how far thine own Condition flaggs below his Worth ; how mean A Match thou art for Him , who nothing hast In dowry , but vile Vanity , and Dust. 101. All things at first was God , who dwelt alone Within his boundless Selfe : But bounteous He Conceiv'd the form of the Creation That other things by Him might Happie be . A way to ease its Streams his Goodnesse sought , And at the last into a World burst out . 102. This World at first ' was but one single step From simple Nothing ; yet that step was wide : No power but His , or could , or yet can , leap Over from Nothing 's Bank , to Something 's Side : The East and West are one , the Poles doe kisse , If you their Distances compare with this . 103. This Something , Son of Nothing , wallowing lay In the vast Womb of its own Darksome Deep : The foulest Monster never frighted Day With such wilde Shapes as struggled in this Heap : Nor Hydra's Heads so snarl'd at one another , As every Parcell quarrell'd with its Brother . 104. The Deep climb'd up , and tumbled down the Height , And then fell headlong after it again . Lightnesse was busie and forc'd lazie Weight To change his Quarters and above remain . The rude Tempestuous Windes blew all together , And fill'd the World at once with every Weather . 105. Heat , about place , could not with Cold agree , This strove to frieze its Foe , and that to frie. The Centre in the Bottom scorn'd to be , And forced Earth full in Heav'ns face to flie . Winter took heat , and breaking ope its way ; December flung into the heart of May. 106. The Ocean storm'd , and would no Shore allow , But swallow'd up the Sands , and rushing out Whil'st all things else were quarrelling , did throw Her billowie Arms the Universe about , Which in this civill Deluge drown'd had been , Had not the kinde Creators Help come in . 107. Forth flew th' Eternall Dove , and tenderly Over the Floods blinde Tumult hovering , Did secret Seeds of vitall Warmth supply By the sweet Virtue of his Soveraign Wing : Much like the loving Hen , whose brooding Care Doth hatch her Eggs , and them for life prepare . 108. When loe , a Voice ( this was that supream Word Which you , and wee , and all the World adore , ) Broke , from the Fathers Mouth with joint Accord Of th' undivided Three , and down did poure It selfe upon the Deep , commanding Light To cheer that universall face of Night . 109. As when the gloomy Cloud in sunder parts The nimble Lightning through the World doth haste ; So from this Masse of Darknesse , thousand Darts Of orient Beams themselves about did cast , With ready splendor answering that Call Which summon'd them to gild this groping Ball. 110. The Shade's affrighted at the Looks of Light Sneak'd to blinde holes their shamed heads to hide : God pitti'd them , and hastning on their flight , Gave them safe Lodging in the Worlds back-side ; There slept dull Night : but Day was brave and bold , And in the face of God displaid its Gold. 111. The next Command call'd for the Firmament To part the Waters which unruly grew . Straight , in the midst of them , a Bow was bent Of solid Substance and of Chrystall Hue : Pure are the Streams which on Heav'ns Back do flow , Those gross & dull whose Weight sinks them below . 112. And they the third Day , all collected were Into the spatious Bosom of the Sea. The Earth rejoic'd it had leave to appear , And looked up with brisk Aridity , Lifting her Mountains high with comely Pride Which now contemn'd the Water's proudest 〈◊〉 113. But being naked , and not knowing whence To cloth her selfe , God her Apparrell made : He spake , and straight a flowrie Confluence Her plains and Valleys with fragrant Robes array'd ; And trimm'd the Heads of all her Hills with Trees , Earth's native Plumes and stateliest Braveries . 114. The next Day on the Heav'n was spent ; which yet Was like a Virgin-Scroll spread fair and wide , But with no Characters of Beauty writ , Till God's great Word engrav'd its radiant Pride : But then the royall Sun came smiling forth Inamouring the whole World at his Birth . 115. Light which till now had flitted here and there On the weak back of an ignoble Cloud , No sooner saw his gallant Face appear , But in his bosome she desir'd to shrowd . He courteous was , and to her wished Throne Receiv'd her glorious Ambition . 116. But being bounteous too ; as He espi'd The bashfull Spangles peeping every where , He freely dealt his Lustre far and wide : The Moon reach'd forth her Horns , and caught her share , So did the Starrs ; and now all Heav'n grew fine , When He alone , or when all they did shine . 117. The Houres before his foot came louting low Begging a Room in his bright Family ; And so did cheerly Day devoted now With him to wake and sleep , to live and dy . But shame-fac'd conscious Night durst not draw neer , And so she fell to spotted Luna's share . 118. Then gorgeous Summer came , and spred his way With Gales of gentle Aire , and Clouds of Spice ; Whil'st jolly Flora , in her best array , As prodigall is of her Varieties . But plainer Winter did more distance keep , And farre behinde his burning Chariot creep . 119. The Sea however surly the first Day , No sooner heard her great Creator speak , But her Rebellious Waves she flat did lay , And op'd her mighty Womb , from whence did break The Winged Nation all Pair by Pair , The Musicall Inhabitants of Aire . 120. The other Germane Brood , whose moister Wings Abhor the drying Windes , she kept at home , Where through the Deeps they flie : strange-shaped things , Which though brought forth , live in their Mothers womb : A womb of wonders , whose dimensions can Afford a full flight to Leviathan . 121. Leviathan whose smoking Nostrills blow The Sea of Fire which from his Mouth doth break : Whose dreadfull sneesings by their flashes show The brazen Scales which seal his mighty Back : Whose Beacons dare out-face the Mornings Eyes ; Whose Heart in hardness with the Milstone vies . 122. Leviathan , who laughs at Him that shakes The bug-bear Spear , and 〈◊〉 the idle Stone : Who steely Darts for wretched Stubble takes ; Who to the Iron sayes , Vain Straw be gone ; Who makes the boiling Sea answer his Wrath ; Who where he goes , plows up his hoary Path. 123. He at whose dismall generation , Fear Fled far away , and nothing left behinde But Might and Boldnesse , which compounded were Into the Mettall of the Monsters Minde : He who exalted in his thoughts doth ride The Soveraign Prince of all the Sonnes of Pride . 124. But now the Sixt Day dawn'd : and Tellus is Commanded to bring forth her People too : She heard the Voice , and with strange Activenesse Bids Beasts and Reptiles with her answer goe . They started up , and cri'd , Loe We are heer , Before the Words sound left their Mothers eare . 125. Hast thou not seen the gallant Horse , whose Eye Is fed with living Lightning ; whose high Neck Is cloth'd with mighty Thunders Majesty ; Whose glorious Nostrills Terrors language speak ; Who never would beleeve the Trumpets sound ; But with proud nerceness swallows up the Ground ; 126. Who with Impatience doth the Valleyes paw When he hath smelt the Battell from afarre ; Who mocks the Sword , and brave disdain doth throw Upon the Quver , and the glittering Spear ; Who both the Trumpet 's and the Souldier's shout With his more martiall Ha ha doth flout . 127. Hast thou not seen Behemoth , that vast Mount Of flesh and bone , that Earths Leviathan ; Whose monstrous Thirst , though many a living Fount And River , it hath slain , still trusts it can Through the profounder Channell of his throat All Jordan ( ev'n in time of harvest ) shoot : 128. Whose Navell is a Knot of Power ; whose Loins The Mansion of Strength ; whose massie Bones Which to their sockets steely Grissells joyn , Are Brasse the lesse , the greater Iron ones ; Who mounts his mighty Tail so high , that He Seems like the Hill , that like the Cedar Tree . 129. These goodly Creatures , and ten thousand more , Some great , some small , did Tellus then bring forth . But who shall now reign Prince of all this Store , And of the Oceans more numerous Birth ? This was so high a bus'nesse , that the great Creator will for it in Counsell sit . 130. A Place there is retired far and high In the bright Tower of eternall Rest , Roof'd , pav'd , and walled with Immenfitie , In at whose Door no Creature ever past : Th' Infinite Three there by joint Consultation Determine of the Work and of the Fashion . 131. Then stepping down to Earth , this Triple One Takes up the next Dust that lay at his feet ; Which he compacts and moulds and frames so soon , That the quick shape did rather seem to meet His Hand , than follow it , and every Part As wak'd by 's touch , up from the Dust to start . 132. Then round about the Universe He reach'd His mighty Arm , and cull'd from every Thing The choicest Excellence what had inrich'd Their Severall Tribes , to trim their breeding King , That they more willingly might Him obey In whom their own and the Worlds Treasures lay . 133. Fair was the Image ; For its form was true To that brave Modell which th' Eternall Son Had for himselfe design'd : And that which drew Him to this Work , was that Design alone . All things but wait upon this Mystery ; The World was made that God a Max might be . 134. As yet this hopefull Fabrick was no more Than a meer Statue , fair , but cold and dead : When loe , the kinde Creators Breath did pour Lifes Flood into its Nostrills , whence it spred By the Veins Channells into every Part , But chose its Manour-house amid'st the Heart . 135. That Breath immortall was , as flowing from His Bosome whom Eternity calls Sirc : And kindled by its Blast , so pure a Flame As shall out-live Heav'ns stoutest fairest Fire . 'T is not the Crack and Ruine of the lesse Or greater World , that can the Soul suppresse . 136. Thus Adam op'd his Eyes ; by which such beams Of inbred Majesty did look abroad , That now again the portly Creature seems The royall Image of his mighty God : Heav'ns Soveraignty doth shine in God , and who But Man looks like the King of all below ? 137. Nor are his Looks in vain : For in his Hand Are put the Reins of Air , of Earth , of Sea ; And under his imperiall Command All kindes of Birds , of Beasts , of Fishes be : Which , though you now so boistrous see , and wilde , Before their King at first were tame and milde . 138. This Prince of the inferiour World thus made , God founds a Pallace where He might reside : When all the Earth his Eye examin'd had , A dainty place which in the East he spi'd , Wonne his best liking , where he builds the Seat Of his new Viceroy , delicate and great . 139. It was a Garden , if that Name can speak The Worth of those illustrious Sweets which there A brisk Conspiracy of Joyes did make , To prove Heav'n dwelt not in the starry Sphear . The Earth look'd poor in all her other Soil , Whose Meannesse serv'd but for this Jewells foile . 140. No Weed presum'd to show its roytish face In this Inclosure : Nettles , Thistles , Brakes , Thorns , Bryars , Cockle , Hemlock , rampant Grasse With all those Herbs the meager Wizard rakes Into his deadly Boxes , either yet Were not at all , or far from Eden set . 141. The Yew , the Box , the Cypress , and the other Trees which to Funeralls consecrated be , Had there no bus'nesse ; Nor Death nor her Mother Being as yet conceiv'd : No crook-back'd Tree Disgrac'd the place , no foolish scrambling Shrub , No wilde and careless Bush , no clownish Stub . 142. Rude Boreas and his Winter did forbear To walk this way ; so did Distempers , Cares ; Perplexities , Sighs , Melancholy , Fear , Doubts , Jealousies , Seditions , Treasons , Wars , Storms , Thunders , Lightnings , Earthquaks , Ruptures , Streins , Wounds , Boils , Diseases , inward , outward Pains . 143. For on the Gardens Margin ran a Wall High built with Beauty which begirt it round : Delight stood at the Gate , and let in all Things like her selfe ; But whensoe'r she found A Blemish , Wrinckle , Frown , Mole , Scar , or Blot , The inconsistent Stranger out she shut . 144. Within , rose Hills of Spice , and Frankincense , Which smil'd upon the flowrie Vales below ; Where living Chrystall roll'd its influence , Whose musicall Impatience did flow With endlesse chiding the pure Gems beneath ; Because no smoother they had pav'd its Path. 145. The Nymphs which plaid about this Currents side , Were milkie Thoughts , tralucid fair Desires , Soft Turtles Kisses , Looks of Virgin-Brides , Sweet Coolnesse which nor needs , nor feareth Fires , Snowie Imbraces , cheerly-sober Eyes , Gentilenesse , Mildnesse , Ingenuities . 146. At full length on the Beds of floures did lie Smiling Content , Ease , Sweetness , Softness , Pleasure , Whilst in the carpet-Walks there danced by Calmeness , Long-days , Security , and Leisure . Accomplish'd Growth , brisk Firmitude , and Health , The onely Jewell which makes wealthy Wealth . 147. Your Roses heer , would onely spend their Blusn On their own Ougliness , should they compare With those pure Eys , with which the Rosie Bush Looks up and views its beauteous Neighbours there : Nor are your Lilies white , if those were by , Whose leaves are all fair-writ with Purity . 148. Liban and Carmell must submit their Heads To Paradise's foot : the Balme , Nard , Myrrh , And every Odour of Arabia's Beds Would begge to borrow richer Sweetness heer . Nor would Adoni's Garden scorne to be Their fellow-suiter , for true Suavitie . 149. The early Gales knock'd gently at the doore Of every floure to bid the Odours wake , Which taking in their softest Arms , they bore About the Garden , and return'd them back To their own Beds , but doubled by the Blisses They sipp'd from their delicious Brethrens Kisses . 150. Upon the Wings of those inamouring Breaths , Refreshment , Vigor , and new Spirits attended ; And wheresoe'r they flew , cheer'd up their Paths , And with fresh Aires of Life all things befreinded : For Heavn's all-sweetning Spirit its breath did joyn To make the Powers of these Blasts divine . 151. The goodly Trees their fertile Arms did bend Under the nobler load of fruit they bore . That Orchard which the Dragon did attend , For all its Golden Boughs to this was poor : As well the greater Serpent knew , who crept Hither betimes , and heer his curs'd Watch kept . 152. Of Fortitude there stood a goodly Row , Heer of Munificence a thick-set Grove , Of Industry a Quick-set there did grow , Heer flourished a dainty Copps of Love , There sprung up pleasant Twiggs of ready Wit , Heer a large Tree of Gravity was set . 153. Heer Temperance grew , and wide-spred Justice there , Under whose moderate Shaddow , Piety , Devotion , Mildness , Friendship planted were ; Next stood Renowne , with Head exalted high ; Then Peace , with Plenty , Fatnesse , Happinesse : O blessed Place where grew such things as these . 154. Yet what are these , ifby Death's envious Hand Or they , or their fruition blasted be ? This to prevent , at carefull Heav'ns Command Amidst the rest sprung up an helpfull Tree , Which nobly prov'd it self a Branch to be Pluck'd from the grand stock of Eternity . 155. Amidst them all it sprung : for well it knew Its proper Seat , and chose the Gardens Heart : What place could more than that to Life be due , Whence Vigor round might flow , and reach each part . Fresh Heat and Spirits hung about it thick , The leav's did breath , and all its fruit was quick . 156. By this the mighty Tree of Knowledge stood , ( For where should Wisdom dwell , but next the Heart ? ) Its Leavs were written fair , but writ with blood , Holding forth Learning , and capricious Art. O fatall Tree ! how wise had Adam grown , If He thy woefull knowledge had not known ! 157. High in the shady Galleries sate a Quire Well worthy such a Chappell ; Birds of Praise , Whose most harmonious Throats did all conspire To pay for their sweet Home in sweeter Layes : With whom soft Echo needs her skill would shew , And though she kept slow time , yet she sung true . 158. This Mapp ofWonders , this Epitomie Of all Heav'ns Pride , this Court ofRarities , This Confluence ofblessed Gallantry , Was that so much renowned Paradise . Renowned ; yet ô how much higher than The loftiest Praise it ever reap'd from Men ! 159. The great Creator hither Adam brings As to the Portall of Celestiall Blisse : And , See , said He , of these illustrious Things I give thee free choise , bating onely this One Tree of Knowledge ; all the rest are thine , Eate what thou wilt ; but let that still be mine . 160. If thy presumptious Hand but touch that Tree Thy liquorish Crime must cost thy Life , and thou By Deaths immediate Tallons seized be : Death , Adam , Death , hangs thick on every Bough . Loe there the Tree of Life 's as neer as that : Take heed thou di'st not for thou knowst not what . 161. O Noble Master ! whose vast Love did give A world at once , and yet require no more But that his Creature would have care to live , And so in safetie possesse his Store ; Who ties Him to no homage , but to shun Being by his own needlesse fault undone . 162. After this easie Charge ; upon a Throne Built all of Power He his Lieutenant set , To exercise his new Dominion Upon his Subjects ; for before his seat By Heav'ns Command , the Beasts now marshell'd were In modest equipage all Pair by Pair . 163. When Adam fix'd on them his awfull Eye , The Lyon couch'd , the Horse let fall his crest , Behemoths Tail , mounted before so high , Melted down to the ground , the Bull deprest His Horns , the Boar suck'd in his foam , the Bear , The Wolfe , the Tiger , louted low for fear . 164. Like reverence bowed down the other Crew Flat on the ground , when from their Soveraigns Face Such full beams of imperiall Brightnesse flew As spake it plainly the Creators Glasse : Fair the Reflection was , which could command The rudest Beasts the truth to understand . 165. As these their duty did ; the Eagle drew Up every rank and file of winged Things : Thither the Estrich , Vultur , Falcon , flew , Thither a flock of every Bird that sings ; Thither the Peacock , but with train full low , For down fell all its Stars , ecclipsed now . 166. The most magnanimous Cock came strutting on Disdaining Heav'n and Earth , till he drew neer His mighty Soveraigns all-awing Throne , From whence upon his surly neck flew Fear , His wings flagg'd low , his fiery gullet grew Languid and pale , his combe and forehead blue . 167. Wise Adam mark'd them all , and sent his Eye To scarch their bosoms Cabinets ; where He read Th' essentiall Lines and Characters which by Natures late Hand were 〈◊〉 fashioned ; Their Difference , their Kinred , and Relations , Their Powers , their Properties , and Inclinations . 168. Thus of their inward Selves inform'd , He thought What Titles would most correspondent be To their own Bosoms sense , and having wrought Up in one Word each Natures Mystery . He took Acquaintance of them all by Name ; Then with a Princely Nod dismissed them . 169. They went , in loving Pairs : Which as He saw , He fetch'd a gentle Sigh , to think that He His nobler Life in Solitude should draw , Whil'st all things else enjoy'd Society . What boots it him that He raigns Soveraign Lord , If all his World can Him no Queen afford . 170. God heard the Sigh , and calling Pitty forth , Dispatch'd her on an errand to the Deep : A nimble Nymph was she , and through the Earth With penetrating sprightfulnesse did leap Down to the dark Mouth of a silent Cave , The sink of Discontents , of Cares the Grave . 171. Before the Grate there stood a lazie Lake Whose Waters never yet were known to stir ; Upon the bank Oblivion did make Her sluggish Bed of Moss and caked Fur : But Remora's and Cramp-fishes groping lay About the bottom of the Mud and Clay . 172. Up from the Water crept an heavy Cloud Of duskie Vapours , on whose back did ride Fat Drowfinesse , who rubb'd her eyes , and bow'd Her grosse and over-laden head aside . About the swarthy shades which thick were spred , Bats , Owles , and other Night-birds fluttered . 173. Beyond the Lake Poppy and 〈◊〉 grew , Nodding unto their neighbour plump of Trees , Which were the Willow , Cypress , Box and Yew , Under whose Boughs lay Quietnesse and Ease ; And , nestling at their feet , an halt-dead Crowd Of Dormise and of Bears , all 〈◊〉 loud . 174. By these pass'd Pitty , and a gate of Jett Espi'd whose Ringle cover'd was with Wooll ; Silence for Porter stood , with finger put Close to his mouth : Who when he saw her full Of more than common bus'ness with his Queen , He stole the barre aside , and let her in . 175. There found she on a Bed of Ebonie Sleep layd at length : the pillow for her head Was Badgers Hair : Night and Security Were the two Blankets on her body spred : By the Bed-side a leaden Pipe did drop ; A Swarme of Bees were humming on the top . 176. But greater was the Swarme of Dreams , which round About the roome in shap less shapes did flie , ( With all Confusion , but without all sound , Though some did talk , some sing , some laugh , some crie , ) Some want an head , a cheek , an eye , a nose , Some want their leggs , some feet , and some their toes . 177. Some were gentile and fine , some rude and course , Some wilde , some terrible , some black , some white , Some Men before , and yet behind an Horse , Some Swan on one side , on the other Kite ; Some Love , some Hate , some Half-hope , and Half feare Some Heav'n , some Hell , some both ; most Monsters are . 178. But now the Nymph approaching to the Bed Aloud her Message spake , and jogged Sleep : She shrugg'd , and yawn'd , and thrice lift up her head , And with one Eye half-ope at length did peep , And nodded Pittie to a Box , whence she Took what would for her purpose usefull be . 179. With this she posted back to Paradise ; Where she no sooner came in Adam's view , But he began to rubb his heavy Eyes , On which she straita sable Powder threw : Down fell the Man upon a spicy Bed , Proud of the grace to kiss his sweeter Head. 180. His Senses seal'd up in a dainty Night , His Soul walk'd to his Brain to take a view Of that 〈◊〉 yet obscure Delight Which his unwitting fancie there did shew : When loe a goodly Tree salutes his Eye , Tall , wide , and full of flourishing Majesty . 181. The Woods look'd all that way , and bow'd their head ; The Shrubbs crept low and due obcisance made ; The Plants and flowers their fragrant duties did , Ambitious to be gilded by his shade : Thus high exalted He alone remains King of the Hills , the Vales , the Woods , the Plains . 182. But from his own brave Root , out at his side A Twigg sprung up , which grew as sair as He : As high it reach'd its head , its arms as wide , And flourished with equall Gallantry ; Their leavs did kiss , their boughs imbrac'd each other They liv d , and lov d , and joy'd , and reign'd together ' 183. Yet long their lovely Reign endured not , For at their Root a desperate Canker grew , Which gnawing it with restless Venome , got The Victorie , and downe their Bodies threw : The World groan'd at their Fall ; but Earth did ope Her Mouth , and shut them and their Ruines up . 184. The 〈◊〉 Root still held its sturdy hold And kept its place : so did the Canker his . New Sprouts took heart , and followed the old With answerable Bulk and Haughtiness : But still their fretfull Foe went on to gnaw , And soon or late layd all their pride full low . 185. Long held this Conflict : till at length a Sprout Sprung from a new and unsuspected place ; For on that side the undisposed Root In all the Worlds opinion arid was : This onely Branch escap'd being tainted by The inbred Canker's foule affinity . 186. Yet scap'd he not its Envie ; for one day The Monster took a Leap and Him a 〈◊〉 , Whom when it saw shrinking and giving way , It impudently hop'd to have prevail'd ; But he recoyl'd , and was content to die Onely to make sure of his Victorie : 187. For wisely ordering his brave Ruine , He With his dead weight upon his Enemy fell : Who crushed under this Calamity , Paid for its Boldnesse , and sunk down to Hell : When loe the conquer'd , yet victorious Tree Starts up again in new Lifes Bravery . 188. And after Him those other Trees arose Which had layn dead and rotten long before ; For 't was his Pleasure to impart to those His own vivacious over-flowing store ; They every where leap'd up to life , and stood So thick , that now the Plain became a Wood. 189. A royall Wood of everlasting Trees , Whose radiant Arms through all the World reach'd Gold , Whose Fruit were Gems , and Heaven-born Rarities , Whose Heads themselves high in the Sphears inroll'd ; Yet all were Shrubs unto that Cedar who Had call'd them from their Graves with him to goe . 190. Whilst Adam fetter'd lay in senselesse Chains Gazing and Musing on this wonderous show , God op'd his side , but mean while bid the Veins Seal up their Mouths , and see no dropps did flow ; From thence he chose a single Rib , and then The wicket clos'd , and all was whole agen . 191. That Bone he handled with such breeding Art That it disolved into many more , And yeilded all Materials for each Part Of an accomplish'd Body : What before Was nothing but a Rib , is now alone Blood , flesh , skin , entrails , sinews , muscles , bone . 192. And that the work might answer its sweet shop , In which was form'd no Creature else but this , The willing Gardens Beauties he did crop This Paradise of Paradise to dresse . All sweets and Delicacies flowed thither , And in one Eve were moulded up together . 193. Eve the Topstone of all the brave Creation , The Blisse of Adam , and the crown of Nature ; Eve , who enjoys the most removed station From the black Chaos ; Eve that finall Creature , In whome th' Almighty Lord set up his rest , And onely spar'd to say , Hed done his best . 194. Her spatious polish'd Fore head was the fair And lovely Plain where gentle Majesty Walk'd in delicicus state : Her Temples were A peice of a Pomgranate , which did lie In dainty ambush under their soft Cover Of Amber Looks whose volumes curled over . 195. The fuller stream of her Luxuriant Hair Pour'd down it selfe upon her Ivory Back ; And in its Flood ten thousand Graces were Sporting and dallying with every Lock ; Which when th' inamor'd winds did kiss , you might Have seen a ruffling Tempest of Delight . 196. Two princely Arches of most equall measures Held up the Canopy above her Eyes , And open'd to the Heav'ns farre richer Treasures Than with their Stars , or with their Sunne did rise : Their Beams can ravish but the Bodies sight , These dazell stoutest Soules with mystick light . 197. These were two Garrisons of all conquering Love ; Two Founts of life , of Spirit , of Joy , of Grace ; Two Easts of one faire Heav'n , no more above , But in the Hemisphear of her own face ; Two Thrones of Gallantry ; two shops of Miracles ; Two shrines of Dieties ; two silent Oracles . 198. For here could Silence eloquently plead , Here could th' invisible Soule be clearly read ; Though Humors their mild composition made , They were two Burning Glasses , wherce were shed Those living Flames which with enlivening Darts Shoot Deaths of Love into Spectators Hearts . 199. 'Twixt these an Alabaster Promontory Slop'd gently down , parting each Cheek from other , Where White & Red strove which should get the glory , Blending in sweet confusion together . The Rose and Lilie never joyned were In a diviner Marriage than there . 200. Upon these pretious Cushionets did lie Ten thousand Beauties , and as many Smiles , Chaste Blandishments , and genuine Courtesie , Harmlesse Temptations , and honest Guiles . For Heav'n , though up betimes the mayd to deck , Ne'r made Aurora's cheeks so fair and sleek . 201. Neatnesse , and Pleasure , and inamoring Grace About her Mouth in full Retinue stood : For next the Eyes bright Glass , this is the place In which the Soul delights to walk abroad . But at her lips two scarlet Threds there lay , Or two warm Coralls , to adorn the way ; 202. The pretious Way , where , by her Breath , and Tongue , Her Odours and her Honey out did flow : Which thou 'dst have judg'd to have been bred among Arabian and Hyblean Hills ; and so They were indeed ; the richer Arabie And sweeter Hybla in her Mouth did lie . 203. As crowned with a golden Chapiter A Column of white Marble you have seen ; So her round polish'd Neck her Head did bear , Nor did the shining Pillar bend or lean : Yet neither would this Marble hardnesse know , Nor suffer Cold to dwell amongst its Snow . 204. Her blessed Bosom moderately rose With two soft Mounts of Lilies , whose fair Top Two Cherrie Branches for their Station chose , And there their living Crimson lifted up . The milkie Count'nance of the Hills confest What kinde of Springs within had made their Nest. 205. Fair Politure walk'd all her Body over , And Symmetrie flew through every Part ; Soft and white Sweetnesse round about did hover ; From every Member Beautie shot its dart : From Heav'n to Earth , from head to foot , I mean , No sign of Blemish or of Spot was seen . 206. This was the first born Queen of Gallantry , All Gems compounded into one rich Stone , All Sweets knit into one Conspiracy , A Constellation of all Stars in one : Who when she was presented to the view Of Paradise , the Place all dazeled grew . 207. Proud Phebus who in glorious Scorn did flie About the World , no sooner spi'd her face , But fain he would have lingred , from his skie Upon this lesse but sweeter Heav'n to gaze ; Till shame enforc'd him to lash on again , And clearer wash him in the Western Main , 208. The Aire smil'd round about , for joy that he Had the prerogative of the Virgin kiss , And did imbrace with blessed Liberty A Body soft and sweet and chaste as His. All gentle Gales that had but strength to stir Did thither flock to beg perfumes of Her. 209. The Marigold forgot her garish Love , And turn'd her duty to these fairer Eyes ; All Flowres look'd up , and as they could , did move Towards those ocular Sphears , from whence did rise Milde and unparching Beams , Beams which in stead Of fire , soft joyes irradiations spred . 210. The sturdiest rudest Trees affected were With her delightfull Presence , and did melt At their hard Pith : Whil'st all the Birds which there Were tossing Mirth about the Branches , felt The influence of her Looks ; For having let Their Song fall down , their Eyes on Her they set . 211. And ô how soon their proudest plumes and wings Follow'd their song ! For in Her Person they With fix'd intention read more glorious things Than all their feathers Bravery could display , And were content no more the Name to wear Of Birds of Paradise , while she was there . 212. But when she mov'd her Feet , the joyfull Earth A wak'd her uttermost Fertility , And by a brisk extemporary Birth Of Myrrh , of Flowres , of Spice , did testifie What Carpets Pomp was requisite to make The Passage fit , where Beauty was to walk . 213. She walk'd ; by that milde importunity To break the Chains of sleep which bound her Spouse : But he wakes more by pow'rfull Sympathie Which on the sudden in his Bosome glows : At first he thought his Dream had still possest him , And with a fairer apparition blest him . 214. But by his wise and most discerning Eyes Examining the gracefull Object , He Pries into all the Truth ; and smiling cries , This nothing but my other Selfe can be : From Me she sprung , a Woman from a Man , And is but Adam in reflection . 215. How sweet a Confluence of Loves and Joyes Met heer in their first Marriage Imbrace ; Which was as pure and chaste , as when one Voice In Musick 's wedded to anothers Grace , Where with concentrick Delicacies they Hug and conspire in one soul-plying Lay. 216. Adam beholds himselfe more sweet in Eve , In Him She reads her selfe more high and grave ; Either from other does Themselves receive , As fast returning what they taking gave , Thus when two Currents meet , they loose each other In the pellucid bosome of his brother . 217. They naked were , if onely skinnes , and haires , And excrements of Beasts Apparrell be : But who will taxe the Sunne , the Moone , the Starres , The Diamond , Chrystall , Corall , Ivorie , Of Nakednesse , because the Clothes they weare , None but their native Beams and Beauties are . 218. A Robe of Innocence and Puritie Down from their Head unto their foot did flow , Transmitting their faire feature to the Eye , But letting no unseemely shame peepe through . They Naked were of every borrow'd Dresse , And Naked of what you count Nakednesse . 219. In this Condition did they live and love And each with other enterchange their Heart ; Fairly transcribing our sweet Life above , Where every Angels Eye his soule doth dart Into his Fellows breast , that all may be In common blest by one Felicitie . 220. How great a Feast , and earnest Invitation Was this for Envie , whose ambitious Tooth Disdains all fare but in the noblest fashion ; Who arm'd with Jaws of greedy Iron doth Dread no encounter , but with restlesse spight Against the most confirmed Champions fight ! 221. Built is her Pallace in the Heart of Hell , Whose foule Materials Rust and Poyson be : Her cursed Throne is mounted on the fell Bosome of Belzebub , whom furious She Stings with eternall Rage , and makes Him runne About the wilde Worke of Damnation . 222. To Paradise He came , and brought his Hell Into the earthly Heav'n , where looking round To view the Colonies which there did dwell , A Creature spruce and delicate He found Upon a Bank of flowrie Pleasures spread , But farre more sweet and beauteous then its bed ! 223. It was the Serpent , whose illustrious skin Plaid with the Sunne , and sent Him back his Beams With glorious Use : that Wealth which glisters in The bosome of the Orientall Streams Salutes Aurora's Cheek with fewer Rays Then this bright Robe in all Heaven's face displays . 224. His sharpest Eyes sparkled with nimble flames , The light by which his active Soule was read ; Wisedome and Art , with all their plots and frames Made their close Nest in his judicious Head : Above his Fellows on Crafts Wings he flew : All Beasts but He , to that dull Name were true . 225. This Agent Belzebub approv'd ; and as He fed upon his Couch , mix'd with his Meat , And in that ambush through his lips did pass ; Where ( having taught his Bane to rellish sweet , ) He easily wonne the passage through his Throat , And thence by stealth into his Heart he got . 226. As when the Fire hath through the Cauldrons side Into its unsuspecting bowells stollen , The Liquor frets and fumes , and to a Tide Of working Wrath and hot impatience swollen , With boiling Surges beats the Brass , and leaves No way untr'd to vent its tortur'd Waves : 227. So now the Serpent felt his Bosome swell With peevish Rage and desperate Disdain ; A thousand Plots and fallacies did fill The busie Corners of his belking Brain : Sometimes he beats on that , sometimes on this , Sometimes thinks neither , sometimes both amisse , 228. He knew the vastnesse of his fell Designe , Which was to slay a World at one dread Stroke , And reach Destruction in a poisoned Line Unto the latest Twigg of Humane Stock ; And therefore muster'd up the utmost Might All Hell could send to back Him in the fight . 229. But pondering then how Adams sober Breast With Wisdoms Ammunition furnish'd was , And strongly fortifi'd with all the best Of sin-defying Piety and Grace , He shak'd his head , and thought the Match not even To venture on a fight with Him and Heav'n . 230. For if he hapned to be foild at first , His following Onsets all would sweat in vain . And his own poysnous Spight his Breast would burst To see how Adam and his Race should reign Safe and free Kings of earthly Paradise , And flourish thence , to that above the skies . 231. Yet , wholly to decline the Conflict , were To let Man win those Realms without a Blow , And freely to permit what he did fear Perchance might be by his own Overthrow : To a resolved Fight this spurr'd him on , Who could loose Nothing , though he Nothing won . 232. He wisely had observ'd soft-temper'd Eve ; And yet he fear'd the Mettall of her Breast Would prove so generous , that to Deceive Would be an easier Task , then to Contest ; And , could she any way be overthrown , He hop'd her Fall would justle Adam down . 233. Remembring then , what Engin did subdue A wiser Head and stronger far than she , And how impatient Ambition threw Grand Lucifer from Heav'ns Sublimity ; He trusts that now the like successefull End Will on this tried way of fight attend . 234. Advised thus : the mighty Quintessence Of venturous ever-swelling Philautie , Of Discontent , of Scorn , of Insolence , Of towring Fancies , of Self-flattery , And of the stoutest Heav'n-aspiring Pride Together in one desperate Plot He ti'd . 235. And , if this will not doe the feat , yet I Excused am , said He , and upon Hell Be the foule shame , whose feeble Princes by The shock of this Temptation headlong fell . This said , He towards Eve did gently glide , Whom straying from her Husband He espi'd . 236. Unhappy Error that , which did invite The jealous Tempter to be bold , since she Had robb'd her selfe of all her Spouses Might , By starting from his holy Company ! But all the way the cunning Serpent went He put on Looks of contrary Intent . 237. For Love and Friendship smiled in his Eyes , Upon his Face sate Tendernesse and Care : Thrice did he bow his flattering Neck , and thrice His silent Homage he presented her : And then , Fair Queen of Paradise , said hee , Why must the Prince be bound , and Subjects free ? 238. We crop our Pleasures wheresoe'r We please From any flowrie , any spicie bed , We pluck our dinner from the dangling Trees , And all the Garden doth our Table spread : But royall You , and Adam nothing eat . Have your own Wills , or God , this order set ? 239. Nay , courteous Serpent , Eve replied , We Have large Commission , and our God is kinde : He gives Us leave to feast on every Tree , And with all Paradise to please our Minde , Bating that one of Knowledge , on whose Boughs Inevitable Death He tells Us grows . 240. O credulous Queen , the Serpent answers , who Make your own prejudice by beleeving it ! What has a fatall Tree of Death to doe , Just at whose Elbow one of Life is set ? I to your selfe appeal : Judge you but whether These two can grow like such good Friends together 241. Death in a Tree ! Flat contradiction lies In the bare Word : How can Death be alive ? Sure Vegetation very ill complies With saplesse Stupor . O doe not deceive Your Thoughts , nor teach the Tree of 〈◊〉 how To turn a Tree of Ignorance to you . 242. Observe its goodly Apples : can you read In their fair cheeks the ghastly Looks of Death ? Doe any Boughs in all this Garden breed A Fruit which more of Heav'ns sweet Count'nance hath ? Yet grant it Poyson prove : Behold at hand The Tree ofLife for Antidote doth stand . 243. Ask Me not whether Truth can tell a Lie ; Vaine were the Question ; for your God is True. And yet it seems by a deep Fallacie Of enigmatick Truth He cheateth You : Indeed the Tree bears Death ; but Death which will Nothing but Wants and imperfections kill 244. A Death of Life , which will destroy You so That you no longer Creatures shall remain ; But by this Metamorphosis shall grow Above your selves , and into Gods be slaine , With Eys divine discerning Good from Evill , From Heav'n Hell , and an Angell from a Devill . 245. Full well did God know this ; and 't is no Wonder If He desires to reigne a God alone : And so He may , if he can keep You under By the poor Rein of one Injunction ; If by an Apple thus He terrifies The native Princes of fair Paradise . 246. O how it stings my Soul , to think that You My Soveraign should thus faint-hearted be ! For my part , did ten thousand Mandates grow Thick in my Way , to barre Me from this Tree , Through all I 'd break , And so would You , if once Your Heart were fir'd by my Experience . 247. For yesterday , when I began to taste The sprightfull Fruit , Flames kindled in mine Eyes ; My Soul a wak'd , and from my Bosome chas't Those Mists of Ignorance , whose thick Disguise Muffled my thoughts , and kept me down a Beast As dark and dull as any of the rest . 248. But now Serenity walks through my heart , And yeilds me uncontrolled Prospect to The Orbs of Knowledge , where from Part to Part My nimbly piercing Eye about doth goe . This is the Death I found : a Death which I Mean ever day as long 's I live to die . 249. O then what vast advantage will arise To your large Soul by this enlightning Tree ! My breast is shallow , narrow are mine Eyes , But wide and brave is your Capacity : So wide , that Wisdoms deepest Seas may finde Sufficient Channells in your Mighty Minde . 250. And if this Knowledge , if Divinity It selfe , may merit but the easie Pains Of your Acceptance : O perswaded be To suffer these inestimable Gains . Shame burns my Cheeks , that I your Slave , should eat This Bliss , and You my Queen be barr'd the Meat . 251. And yet you are not barr'd : Behold but how You are bid welcome by the courteous Tree , Whose laden Arms their pretious Offrings bow To meet your Mouth , and seem to plead with Me : Their postures Language asks , What make we here If wee alone by You contemned are ? 252. These Charms stole ope the Door into the Heart Of carelesse Eve , and thrust their poyson in : Besides , the smiling Apples plai'd their part , And her Affections with her Eye did win : Capricious curious Pride did her invite What e'r it cost , to taste of that Delight . 253. Three times she stepped to th' inchanting Tree , As oft by Conscience plucked back again : Yet still with fatall importunity She struggled till she broke her Freedoms Chain ; Then with unchecked Madnesse on she goes To win her wished Prize , and her Selfe to loose . 254. Up went her desperate Hand , and reach'd away All the Worlds Blisse whil'st she the Apple took : When loe , the Earth did move , the Heav'ns did stay , Beasts and Birds shiver'd , absent Adam shook ; But none did know the reason of their Fear ; Onely hee ran to see what Eve did here 255. O balefull sight ! His pretious Queen hee saw Enslaved by her soothing Subjects Craft . She who was Beauties Centre untill now , Is of her brave Prerogative bereft : Bereft so wholy , that with wondering Doubt For his late lovely Eve , in Eve He sought . 256. Apparent Misery sate on her Face , Before the goodly Throne of Pleasantnesse : Her Cheeks , which bloom'd till now with heav'nly Grace Sins black and dismall horror did confesse ; Forth at her Eyes , of late Lifes Windows , Death Did look , and Rottennesse flow'd with her Breath . 257. But greater was the Change within ; for there Her bold Transgression spred an hideous Night Of Ignorance on her intellectuall Sphear : Her Will , which grew before so fair and straight , Turn'd crooked and perverse : Each Passion Scorn'd Her Commands , as the Her Gods had done . 258. Her Heart till now soft as the Turtles Sighs , It s heav'n-inamoring Tendernesse forgets , And with the stoutest Purian Marble vies : Her Thoughts , before all Sons of Love , professe No trade but Mischiefe now , and busie are To propagate the Woes which stinged Her. 259. Nor fears she now to play the Serpent too In envy of her Husbands blessed State , Whom with the beauteous Apples she does Wooe To taste of Hell , and swallow down his fate : Fall to my Dear , said she ; fear not the food , I have thy Taster been , and finde it good . 260. But wiser Adam well the danger knew Whose miserable Proof now wounds his eyes ; Nor could the poor Bait of an Apple shew Him reason , Heav'n and Virtue to despise . Fair in his bosome written was the Law , And reverent Terror kept his Soul in awe . 261. In a we a while it kept it : But at last Commiseration of his Spous's case . Grew to such strength in his too-tender Breast That Pitty to himselfe it did displace . Eve sate so neer to his Uxorious Heart , That rather he with Heav'n , then Her will part . 262. For part He must , unlesse He reconcile That mighty Breach which she between them made . O potent Sympathie ! which canst beguile An Heart so pure and cleer-ey'd and degrade Earths Monarch from his native Pinacle Of Innocence , as low as Death and Hell. 263. He yeilds , and eates , and eating tears the great Creators Law : yet tears not that alone , But rends his Bliss , his Health , his Life , and that Fair Robe of Puritie 〈◊〉 He had on , Becoming Eves Companion no lesse In nature , than in shamefull Nakednesse . 264. And thus indeed they 'gan to judge between Evill and Good , whilst they themselves did see , Who untill then no Evill thing had seen , But now can witnesse their own Misery ; Which they with wrerched Aprons strive to heal , As if the leaves the Apples would conceal . 265. Alas , nor they , nor all the Trees that grow In shady Paradise so thick and high Could any shelter unto them allow When he was pleas'd to search , who is all Eye . Yet by degrees hee findes them , that they might With Deprecations salute his sight . 266. Had he in Thunder and in Lightning spake , And of fierce Veng'ance breath'd a flaming stream , Just had the Dialect been : But He did make A foft enquiry of the Fault , and seem To beg Confession , and to wait whil'st they Did with their Crime their Penitence display . 267. But they with Shifts , and Excusations trie Not to excuse the Fact , but to defend , And by that wretched Impudence defie Mercy , which all this while did them attend . This forced Justice , who came rushing in , And did her Office upon saucy Sin. 268. She first the Curse pronounc'd , which written was In adamantine Tables , ne'r to be Revers'd by Pitty : Then she forth did chase The proud Delinquents , and the Garden free From its unworthy Guests , appointing Fate To set a double Guard before the Gate . 269. A Troop of Cherubs straight was marshalled In dreadfull Order at the Eastern Gate ; And then a flaming Fauchion brandished Terror about the way , that none might at That door of Happinesse passe in , but who By tried Purity through Fire could goe . 270. The Wofull Exiles were no sooner come : Into the wide World , but poor Adam sees The heavy Losse of his enclosed Home , Finding in stead of blessed Flowres and Trees , Thistles and Thorns all arm'd with pikes and pricks Amongst whose Crowd he vex'd and tatter'd sticks 271. Long did He strive and toyle e'r He could make The Ground give fertile answer to his sweat : The righteous Earth did this due Vengeance take On his Rebellion ; so did the great Cognation of Beasts and Birds , who broke Off from their sullen Necks his regall Yoke . 272. Those who were able , muster up their might , And in their Makers Quarrell Him pursue : The weaker , from his presence speed their flight , Professing now they knew no homage due : Thus by their furie Those , These by their Feare Equally frightfull and vexatious were . 273. No friend he had , but her who did betray Him to that Miserie , unhappy Eve : And yet the reaping of his sweetest Joy , Of what was sweeter , did them both deprive ; Their gains unable were to quit the cost , For now their dear Virginity was lost . 274. Eve through many nauseous Moneths did pass E'r she could to her hardest travell come : O who can tell the Pangs by which she was Tortur'd and torn , when her unhappy Womb It self unloaded ! for the Curse was sure , Nor could those Torments ever find a Cure. 275. In sin conceiving , she brought forth in pain , And with Pollution dy'd her Progenie : Through all Successions her anneiled stain Did propagate its own Deformitie , And all her Heirs bind in an Obligation Of Death , and what is deadlier , Damnation . 276. Besides , the peevish and importunate 〈◊〉 Of restless Kicking at Heav'ns gentle Law , It s fretfull Taint did in proud Triumph stretch Through the whole Current of her Blood which now In humane veins so madly boyls and flames , That kindled at the fire of Hell it seems . 277. Thus when black Venome has into the Spring Infused Death , the Streams which from it runne , How farre so e'r they travell , still they bring Along with them that first Contagion : The furthest Drop knows not how to escape The reach of that Originall Mishap . 278. Your Souls I grant , rise not from that foul Spring , Nor did they ever swimme in Adams veins : Yet is the Body so unclean a thing , That strait it doth communicate its Stains : Nor can the soul be pure which married is To so contagious a Spouse as this . 279. Yet call not God unjust , who doth commit So fair a Gemme unto so foul a Case , Thereby infallibly engaging it To be as black and cursed as its Place . O no : He still is kind and knows a way Through Wrath and Judgement , Mercy to display . 280. No Plot of Satans spight shall undermine Or make a breach in the Creations frame : Nature shall still proceed , and Heav'ns Designe Of Mans felicitie persist the same : God-like it is indeed , Fates Scales to turne , And make them Blest , who to a Curse were born , 281. Whilst God makes pure Souls dive into this stream Of Blackness , gratious He contriveth how To wash and cleanse and re-imbellish them Till they unto such pow'rfull Beautie grow That sweetly on their Bodies they can be Reveng'd , infecting them with Puritie , 282. Such purging Might in Jesus Blood there flows , That from the face of its least Drop doe flie This Stain which at the Root of Mankind grows , And all those Blots which on the Branches lie , And this dear Fountain , in Decree , was broach'd Long e'r the Soul by any Taint was touch'd . 283. They who desire 't may here refined be Into a Claritude becomming that High Paradise of whose felicitie Edens was onely the faint Shaddow : But They who scorn such Bliss , would themselves have thrown To Hell though Eve had never help'd them down . 284. And tell me Psyche what thou thinkest now Of thy Extraction , which from wretched Dust , The Scumm of Earth , and game of Winds , doth flow ; What of thy rotten Kindred , since thou must Corruption for thy Mother own , and call Each Worm thy Sister that in mire doth crawl . 285. Yet Worms are ly'ble to one onely Death , A Death which quickly will it selfe destroy : But thy Composure in its bosome hath A Living Poyson , that may finde a way To kill thee with surviving Death , by which Thy torture to Eternity shall reach . 286. Think well on this , and if thou canst , be proud , Who by the Pride of thy first Parents art With this destructive Portion endow'd , And from thy Birth betroth'd to endlesse Smart . Think what vast distance lies 'twixt worthlesse thee And the Almighty King of Majesty . PSYCHE : OR LOVES MYSTERIE . CANTO VII . The Great Little One. ARGUMENT . THe Angell convoys Psyche to the Sceen Of Mercies grand Exploits , to shew Her what Dear Care Heav'n took to wash her bosome clean From the foule shame of every sinfull Blot . Betimes he 'gins , and from the morning Glory Of Loves bright Birth , lights in the blessed Story . 1. ILlustrious Spirits of Fire , who e'r you be , This Lesson will be no discredit to Your towring Flames ; nor must Heroick Yee To Schoole to Psyche's Legend scorn to goe : Such Sparks as you for all your glittering , be In your Originall , as dim as she . 2. As other Fires at length to Ashes grow , So must brave Yee : Yet they were lighted from Some generous bright Originall ; but you And your Extraction , did from Ashes come . Whether forward you , or backward turn your eye , Your Bounds are Vilenesse , Shame , and Miserie . 3. Examine Alexanders Monument , Or Helens Tombe , and marke what there does lie : Or if your Nostrills dread the banefull sent Of their in-vain-embalmed Majesty ; Trust that strong Proof , which bidds you sadly think That you , though great and fair , must end in stink . 4. But trust not Pride , whose tumid Treachery Did to that Rottennesse all the World betray . No Poyson yet did ever swell so high , Or to such certain Death prepare the way . Steep headlong Danger on the Mountains reigns : Let them who safe would walk , walk on the Plains . 5. Plain are the Walks of mild Humility , And know no Precipice , but planted are With sweet Content , with pious Privacie , With cheerfull Hope , and with securing Fear . An Humble Soule , which always dwells below , Prevents that Ruine which on Hills doth grow . 6. The Tempest's aim is at those lofty Things Which rise against it , and its strength defie . This to the Pines and Oaks Destruction brings , Whilst modest Shrubbs beneath in peace doe lie . Thus come proud Rocks to rue the angry Wind ; Which to the humble Vales is alway kinde . 7. Humility is provident , and acquaints Aforehand with her Ashes , which she knowes Must be her End : She in no flattering Paints Her sober Judgment and her self will loose ; She dies betimes , how long so e'r she lives , And Death but as a long known Freind receives . 8. She huggs her Herse , and does her Grave imbrace , And pants and longs her finall Ev'n to see , When in that cool and undisturbed Place Her weary Head to rest may setled be : Assured of a Friend , whose Care hath found For Her to Heav'n a passage under ground . 9. She strongly woo's the Worms to crawle apace ; She prays not slow Corruption to make haste : Toward Death for life she runs , and thinks her Race Is long because she yet lives : On as fast She speeds , as Sighs of Love can blow Her , or Fire of unquenchable Desire can spurr . 10. O meek Ambition which correctest Pride Into a Virtue , and mak'st Venome grow Plain Antidote ! An heart which thou dost guide Struggles and reaches still to be more low ; And prides it self in nothing , but to be From Prides Dominion intirely free . 11. The Seeds of this fair Grace deep planted were In Psyche's tender Heart by Charis hand : Which as they sprouted up , with heav'nly care To weed , and dresse them , Phylax by did stand : And now , to make them flourish higher , she Will with her liberall Tears their Waterer be . 12. For Phylax had no sooner made an end , But She begins , first by her showring Eys ; Then by her Tongue , which with their Tears did blend Its Lamentations : Woe is me , she cries , What now should Psyche doe who needs would be Proud of her shame , and poisnous Misery ? 13. Your scorn , by wretched Me so deeply ern'd , My wronged Freinds , at length let me obtein : O Charis , my all guilty Soule is burn'd By those fair Flames which in thine Aspect reigne . How can such Night-birds as vile I endure The holy Lightning of a Look so pure ? 14. And Yoa , deare Phylax , lose your Pains no more Upon an undeserving hideous Thing . Why should proud Psyche dwell , as heretofore , Under the shelter of thy scorned Wing ? O let it free it self , and take its flight ; Why should black I defile an House so white ! 15. The odious Bat with more decorum will Flutter about a Thing as dark as she ; And lend her sooty Wings to make a veil For correspondent Ouglines in me . The ominous Raven will fitter be to spread Her swarthy Plumes on my polluted Head. 16. Let me enjoy the sad Inheritance Of my deep-stained Birth : Was I not born Apparent Heir to an entayld Mischance ? Did not my wretched Beings lowry Morn Dawn with eternall Night ? Dwelt not Death in The fatall Spring of my Parentall sin ? 17. Why must my breath defile the Virgin Air ? Why must I load the harmlesse Earth with Guilt ? Why must I stain the World , which would be fair If I were gone ? My Tombe is ready built In any place where Filth , and Dunghils lie . Let Justice have her course , and let me die . 18. My due Home is where Arrogance , and bold Rebellion dwell : O Let me thither goe ! May worthy Eys behold the Sunns fair Gold , And view their way to Heav'n : I have to doe With nought but Pitch and Darknes , which may hide The equall Horror of my wilfull Pride , 19. My heav'nly Spouse ; ( ô why doe I blaspheme ! ) That Spouse who long desired to be mine ; Me thinks from Heav'n doth with a piercing Beam Full on my face and faithlesse Bosome shine , And by that Light read all that Treason I Have wrought against his loving Majesty . 20. O , it will scorch Me up I my Sinnews crack , My Bones are burnt , and all my Marrow fries , My Bosome melts , the Flame devoures my back , My Heart flows down , and wofull Psyche dies . I die ; and yet I breath : My Death lives still : No kinde of Slaughter e'r like this did kill . 21. Surely the Flames which make all Hell so black , Are cool and gentle , if compar'd with these : Why goe I not to take my Kinder Rack , And in th' infernall Torments finde some Ease ? Have done fond fruitlesse Tears ; you are too weak The greater Torrent of this Fire to slake . 22. Here Phylax here , loe I my selfe ungird ; This Token can no treacherous Heart befit : Return it back to my abused Lord , And beg my Pardon who have stayned it . What will it not unbuckle ? Must I be Still Pris'ner to his wronged Courtesie ? 23. And must this Girdle now besiege Me round With an indissoluble Check of my Disloyaltie ? Must I thus close be bound Up in my Selfe , and not have room to flie From what I hate far more than Death and Hell , The sinfull Blots of which this Breast is full ? 24. So strait upon my griped Soul the Chains Of deep Damnation can no Torments tie , As this sweet Cincture bindes me to the Pains Of self-confusion . O Me ! — Here her Crie Did with her Spirits faint ; and down she fell Griefs totall Prey , and Pitties Spectacle . 25. Pitty was neer ; For Charis stood close by , Whose yearning bowells all this while did move : But rous'd more by herfall , she instantly Obey'd the nimble Violence of Love ; Love mov'd her Heart , and that her Hand , by which To fainting Psyche she reliefe did reach . 26. She took her up , and with a sweet Imbrace Instilled gentle Warmth into her Breast , Whose never-failing Virtue did displace Griefs vast Plethora which had her opprest , And by delicious degrees restore Her ship wrack'd Thoughts to their composed shore . 27. So have I seen a wise Physition New spirits to his swowning Patient give , Who , though his Heart before were sunk and gone , Doth by the Potion it again receive , Whil'st in the cheerly salutiferous Cup A draught of liquid Life he drinketh up . 28. Awakened Psyche , with amazed Eyes Beheld her Friends ; but wonder'd more to see Her stout Disease made a tame Sacrifice Unto that heav'nly Cordiall which she Felt reigning in her breast , and which did seize Her Heart both with Astonishment and Ease . 29. Ambiguous Fancies toss'd her up and down Uncertain whether some Dreams Flattery Into a vain Elysium had thrown Her cheated Soul , or whether truely she Was by some courteous Gale snatch'd from the Billows And on the Bank laid safe on Peace's pillows 30. Which Charis seeing ; You may trust , said she Your sudden Happinesse , which wears no Cheat. But see that you misplace no thanks on Me ; Which all are more than due unto your great And constant Spouse , who though forgot by You , Could not his Love away so quickly throw . 31. Those life-renewing Sweets I brought you down , Were none of mine : He sent both me and them : He knew your Wants and counted them his own , Who longs to have you be all one with him . Then by these Comforts which have cur'd your Smart Learn who it is that most deserv's your Heart , 32. O'r-powred with unweildy Thanks and Praise , At this vast Tide of her obtruding Blisse , Here Psyche strove her labouring Breast to ease , Yet neither Thanks nor Praise she could expresse : For what she had conceived , was so great She neither could contain , nor utter it . 33. But Phylax seeing her sweet Agonie , Cri'd , 't is enough , Heav'n can hear mute Desires . Come Psyche , you shall travell now with me To finde full fuell for your amorous Fires . It will be worth your voyage when you see What Balm did grow to heal your Miserie . 34. The God of Goodnesse by his powerfull Eye Reaching those Things which yet were short of Being , Did in the Volumes of Eternity Read all the future World : where clearly seeing What mischiefe would be done by foolish Pride , A potent Remedie He did provide . 35. Indeed had no Redemption invited Thy Spouse to Feast the World with his dear Blood , Yet to Mans Nature hee would have united His own , that the Creation might have stood Fast ti'd unto its Maker , and by this Conjunction , been neer sharer in his Bliss . 36. But seeing by Hereditarie Stains The Stream of Humane Blood runs foule and black , It found work for the virtue of his Veins The Poyson of the tainted Flood to check : Which nobly he perform'd , as thou shalt see When I have led thee through his Historie . 37. As she now cheer'd her heart and count'nance up , A radiant Chariot caught her wondering Eye ; The winged Steeds foam'd at that little stop , And though their Wings were down , their thoughts did fly . Speed was the Chariots Mettall , and each Wheel Composed was of never-tyring Zeal . 38. Come Psyche , come , this Couch for haste doth call , Cri'd Phylax ; fear not , 't is no cheating one , Nor , like thy last , will bear thee to thy Fall ; I mean to hold the Reigns : Come let 's be one , If you , sweet Sir , will have it so , content Said she , and meekly blushing , in she went. 39. Up flew Devotion , and Chastitie The gallant Steeds which did the Chariot draw , Her native Albion soon began to be Lost in a Sea of Air ; and now she saw The wealthy Fields of Gallia , which as fast Behinde her fled as she did forward post . 40. Then climbing higher in her yeilding Way , Eternall Banks of obstinate Frost and Snow Which Winter on the Alps high back did lay , Spight of the nearer Sun , she leaves below , And through the tumult of the justling Clouds Down into the Italian Heav'n she crouds . 41. From thence she launch'd into that Region Which by the Adriatick Storms doth frown , And sped her course above that Ocean About whose sides the Mid-land shores are thrown : So well did Phylax steer , that to a Port So far off , ne'r was made a Cut so short . 42. For having reach'd blest Palestine , she flew Over the groveling Towns of Galile , Untill the Steeds , as if the place they knew , At Nazareth brake off their Course ; where she Viewing the simple Village , wondered why Her Convoy , thither took such pains to flie . 43. But Phylax having led her by the Hand To the unlikliest House ; Behold , said hee , This pretious Monument , which still doth stand To chide their Arrogance who needs will be Immur'd in Cedar , and roof'd o'r with Gold : O who would think poor Dust should be so bold ! 44. This silly Mansion , though it scarce would win Ev'n Poverty it selfe in it to dwell , Was once the House & Home , where the bright Queen Of Glories kept her Court ; in this mean Cell Dwelt She in whose illustrious Family All Heav'n desir'd a Sojourner to be . 45. She , the transcendent Crown of Females , She Great Jacobs Ladder , Aarons budding Rod , The Chrystall Princess of Virginity , Davids fair Tower , the Mother of her God , Mary her selfe : O may that lovely Name Be Blessings Nest , and the dear Theam of Fame . 46. There her plain Cates she eat , or rather kept Her healthfull Rules of sober Abstinence : There did she plie her Prayers , and there she slept When midnight Zeal had tir'd her mortall Sense , No Corner was in all this House , but she Did dedicate it unto Piety . 47. How many Temples in this narrow Room Erected were by her Devotion , Who taught all Virtues here to take their Home ! But if Sin knock'd , She bid it straight be gone ; For at her Door Humility she set : A Potter which would no such Guests admit . 48. Here , on her pious knees , she wept , one day , In wondring Meditation of that She Whom God would chuse to make the noble Way Unto his own fore-told Humanity , O how she blest that Soule , who ever was To be advanced to that matchlesse Grace ! 49. Not for a thousand Worlds would she have thought Her Selfe the long-designed She ; but rather Would with a thousand thousand more have bought An Hand-mayds place to wait upon that Mother , To kisse her blessed feet , or bear her Train , In whom all Excellence rejoyc'd to reign . 50. But whil'st her meek admiring Fancie flies Through this high Contemplation , which drew Applauding joyous Christall from her Eyes ; A bright and gallant Stranger hither flew ; One who from Heav'n her sweet reflection brings , Looking almost like Her , but for his Wings . 51. Youth bloomed in his Face , the blessed Throne Where purest Beauties in fair Triumph sate ; Their brisk and sparkling Combination All ravishing Joyes into his Eyes had put : His Looks commanded Love , but did withall By potent Purity all Lust fore-stall . 52. His Head was crown'd with its own golden Hair , Which down his back its dainty Wealth did shed : The Alabaster of his Neck was bare Sweetly betraying what below was hid In the green ambush of his Robe of Silk , The Curtain drawn upon his Fleshie Milk. 53. That Robe was guarded with the orient Lace Which on Aurora's Virgin Coat you see . Neglect seem'd to have put it on ; yet Grace And Comelinesse would not prevented be , But did in every carelesse fold and pleit To catch Spectators Wonder lie in wait . 54. A silver Girdle did his Loins imbrace With the prest fashion of Travellers : Like Loves sweet Bow his left Arm bended was Upon his Side , whil'st high his Right Hand bears A Lillie , which from thence received more Sweetnesse and Whitenesse than it had before . 55. The Candor of his Wings was no such kinde Of glaring thing , as in the Alpine Snow , Or on the purest Cygnets neck we finde , Or on the soft face of new Milk doth flow : But a celestiall Tincture pure and bright , Made not by scorching , but by whitening Light. 56. He was an heav'nly Citizen , and one Whose place is in an higher form than mine ; In neer attendance on his Makers Throne He with his Archangelick beams doth shine , Whence he , when Heav'n has greatest businesse here , Dispatched is the choise Ambassadour . 57. But though his Eyes their education had Amongst those Claritudes which gild the skies , They never yet at Home did seem to read So much of Heav'n at large , as here he spies Epitomized in the lovely Glass Of Maryes modestly-illustrious face . 58. And , Hail , said He , Thou dearest Favorite Of our great King , in whose selected Breast His Majesty with singular delight Doth take his private , and mysterious rest . Hail thou the Crown of Females , on whose Head Their best exuberance all Blessings shed . 59. The humble Virgin started at the sight , But much more at the Salutation : The complementall Youth did her affright Who us'd such charming Companie to shun ; Untill his Wings admonish'd her that he One of her wonted heav'nly Guests might be . 60. But yet her lowly Soul could not digest The tumor of that strange Hyperbole , Which still she boulted in her thought-full Breast , Being suspitious least some Flattery Had borrow'd an Angelike shape , by which A Woman it more easily might bewitch . 61. O strange , but nobly-pretious Jealonsie Which onely dost in holy Bosoms rest : Thou art the Bar which dost accesse deny To whatsoever might an Heart molest : Pride , Usher to all Sins , comes not neer thee , So low thou liest , so high strutteth hee . 62. When Gabriel observ'd her doubtfull Look , Where Blushes , and where Palenesse mutually Their fearfull and their modest Stations took ; Mary , said He , thy meek Anxiety May spare its pains ; No Danger dares draw neer Her whom the Prince of Power doth hold so dear . 63. He who is Lord of Love , hath seal'd on thee His amorous Heart : the choisest of his Graces , The flowre of all his Sweets , th' Immensitie Of his best Favours , and his Joyes , he places On thee alone , whom he exalts as high As thou art sunk in thy Humility . 64. Witnesse this Message I have now to tell , How much too glorious for Me to bring ! The onely Message which could parallel The boundlesse Love of Heav'ns inamored King : A Message which the World hath long expected , But fit to thee alone to be directed . 65. Behold thy blessed Womb shall Fertile be With a more blessed Son , whom at the due And wonted Season of Maturity , Thou to this Light , lesse fair than him , shalt shew : Nor need'st thou study to contrive the frame Of his due Title , JESUS is the Name . 66. More reason shall that Name finde in thy Son , Than it of old did in Nuns warlike Heir , More noble shall be that Salvation By which his Israel he will repair , Than that which from Beersheba unto Dan Gave them no more but earthly Canaan . 67. He shall be Great , as Great as Might and Worth Can swell an Heros ; or as stoutest Fame Can with her fairest widest Trump blow forth , Which shall be stretch'd with his magnifick Name ; For to proclaim his Soveraignitie , His Stile shall run , The Son of the Most High. 68. He who is Lord of Crowns , and supream King Of Scepters , shall establish him upon His Seat from whose high linage he shall spring , His most renowned Father Davids Throne : Where hee a King of nobler Peace shall sit Than Solomon with all his Wealth and Wit. 69. All Jacobs Seed to him shall homage doe , And govern'd be by his more gentle Law : Yea Time it selfe shall be his Subject too , And his long Sithe unto his Sceptre bow : The Earth shall sink , the Heav'ns shall melt , but hee Shall reach his Kingdome to Eternitie . 70. And here the Angell paus'd : But trembling she , Veild in the scarlet of her modest Cheek , Repli'd , Bright Sir , it seems you know not Me A worthless Maid , who for your high Mistake Wear no pretence : nor may so great a King From a vile Worms polluted Bowells spring , 71. Yet though this Vilenesse be sufficient to Excuse Me from such Exaltation : Be pleas'd to know , I am that Mary , who Finding my selfe too mean for any Son Of Princely Davids Progeny to wed , Resolv'd to die upon my virgin Bed. 72. So shall no sprouts from my unhappy Root Clog the World with their fruitlesse Company ; So shall I scape Parentall Tasks , and not With Childrens Education burdned be , Who finde such Work as poseth all my Art In ordering mine own untoward Heart 73. Though I to Joseph now espoused am , 'T is but to shelter my Virginity , In whose defence he wears an Husbands Name , And of my Weakness will Protector be . My Word is past , that I to God will give My Body back , as I did it receive . 74. Alas , what other Sacrifice have I To render Him for all his patient Love Wherewith he hath thus long sustained my Rebellious Life , and mercifully strove With my Demerits ! O bid me not aspire To what transcends my Reach , and my Desire . 75. Miraculous Meeknesse ! How would other Hearts Have leap d to catch this matchlesse Dignity , From which this most deserving Virgin starts ! O how would st thou thy selfe have joy'd to see So high an offer ! What would'st thou have said Had thy Agenor Gabriels Promise made ? 76. Her Answer forc'd his Admiration higher , And op'd the Door to this sublime Replie : Heav'n is not ignorant of thy sweet Desire ; Thy gallant Vow stands register'd on high Upon a Table neer as white and fair As thine own Heart , and Resolutions are . 77. Such Vows are Jewells , ev'n in Heav'ns esteem , Which is the pure Realm of Virginity : For there th' Eternall Father wears this Gem , With whom the Son and Spirit , Virgins be : After whose fair Example We aspire , And copie it in all our Winged Quire. 78. Through Mounts of Miracles God breaks ope a way To keep thee'still as pure as thy Desire : When All Things in their first Confusion lay , Being a shapeless groveling Mass of Mire ; Who would have thought the Womb of that Abysse Could have produc'd so fair a World as this ? 79. But then th' Almighty Spirit spread his Wing Upon those hopelesse Volumes of the Deep ; And by his generative Warmth did bring To light those Seeds which in that Night did sleep : Thus all this populous Universe you see , Sprung from the Bowells of Virginity . 80. This Holy Spirit over Thee shall hover , And with prolifick Virtue thee endow : He who on Powers Top doth reign , shall cover Thee with his Might ; a Might which will allow Nature no leave nor possibility To contradict a Virgin-pregnancie . 81. This is one Cause , ( and 't is a noble one ) Why He who shall thy glorious Off-spring be Shall wear the Soveraign Title of the Son Of God ; for genuine Divinity Shall be 〈◊〉 , but in a mystick fashion , In the great Businesse of his Generation . 82. Doubt not his Power , whose well-known Limits spread Wide as his boundless Will : the whole World knows How Sarahs dead Wombe now doth live in seed Which past the shores of Numeration flows : How the Preists Rod its sudden Almonds ought Neither to Soile nor Seed , nor Sap nor Root . 83. But I have mighty News to tell thee : She Whose snowie Head confest her Springs was past , Thy Cousen both in Blood and Piety , Cold , drie Elizabeth , hath now at last Conceiv'd a Son ; an argument to thee How Nature can by Heav'n corrected be . 84. The World had stamp'd the Name of Barren on Her sealed Womb , and damm'd the way to Hope Of any Seed ; yet five full Moneths are gone , And now the Sixt succeeds , since Heav'n did ope That froazen Seal : good cause have I to know The Time , who was imployed then , as now . 85. I bare the Tidings to great Zachary , And when his trembling jealous Soul would not Credit my supernaturall Embassie , I on his Tongue a Lock of Silence put , That he might know God could as easily ope His Spouses Womb , as I his Mouth could stop . 86. His Silence bids thee trust these Words of mine ; And , since the Hopes of Heav'n and Earth attend With panting Expectation for thine Assent , on which their noblest Joyes depend : For their sakes yeild ; and for thy Makers , who By Me his best-beloved Spouse doth wooe . 87. He e'r since Times first Birth did wait for thee And has endur'd a World of Sin below , Stretching his strongly-patient Constancie Through every Age of Wickednesse till now ; Knowing that Time at length would bring forth thee The sweet Reward of all his Lenitie . 88. And now thy mighty Houre is come ; ô why Mak'st thou a gentle Virtue prove so hard , Why by thy rigorous Humility Must ripened Joy and Happinesse be barr'd From all the Universe ! O why wilt thou Not let the golden Age have leave to grow ? 89. Why must the gloomy Shaddows which have now Weighed their heavy Wings , in hopes to flie , Return their Night upon Religion's Brow , Which 'gan to clear up at the Dawn of thy Long long'd-for Birth ; and would'st thou but give way Would straight break open into Grace's Day . 90. As when the Moisture which contented was To dwell below , and nestle in the Earth , Is by the powerfull Sun entic'd to passe Unto an higher Home : it issues forth With gentle Resignation , and doth rise In meer submission to dwell neer the Skies : 91. So now the lowly Virgin conquer'd by The potent Pleasure of her loving Spouse , Exceeds her old , by new Humility ; And with her selfe , her former Meeknesse throws Before his feet , content to be whate'r His most victorious Love would make of Her. 92. Behold , said she , The Handmayd of the Lord , ( For he hath given Me leave to use that Stile , ) Since Heav'n will have it so , may thy great Word My worthless Bowells with Performance fill : To Him who made Me , I my Selfe resign ; 'T is fit His Pleasure , and not mine , be Mine ; 93. This blessed Word no sooner brake from her Sweet Lipps , but to the Top of Heav'n it flew ; Where in the Mouthes of all the winged Quire It found its Echo , and was made a new And pretious Anthem ; for the Sphears that Day Measur'd their high Dance by this onely Lay. 94. All Nature heard the Sound , which in her Eare Spake , Life , and Joy , and Restauration . O blessed Musick , which so cheared Her , That her old Wrinkles into Smiles did run ; Fresh Fire she glowing felt in every Vein , And briskly thought of growing young again . 95. For now that Spirit which first quickned her Return'd again , and flew to Maryes breast . O what Excesse of Sweets and Joyes did bear Him company unto his Virgin Nest ! O what pure streams of Light , what glorious showrs Of most enlivening , and prolifick Powers ! 96. With these flew down Enternities great Son To be a Son of Time ; and parting from His Fathers Bosome , Glories sweetest Throne , Chose Ashes for his House , Dust for his Home . Having taught Exaltation to bow , And of the Most High made Himselfe Most Low. 97. In vain should I , or all the Angells strive To reach at that impossible Eloquence Which might a paralled Description weave For that immense mysterious Confluence Of purest Joyes , with which in this Imbrace The most enobled Virgin ravish'd was . 98. Onely her spatious Soul , the blessed Sea Where all those Floods of pretious Things did meet , Knew what it comprehended : Glorious She Did taste the rellish of each mystick Sweet In one miraculous Instant , and did trie The various Dainties of Divinity , 99. For though this Generation had been The deepest Project of Eternity , Yet were its Wonders all transacted in Durations most concise Epitomie . One single Moment crowned was with this Exploit of most unbounded Power and Bliss . 100. O mighty Moment ! at whose feet , all Dayes And Moneths , and Years , and Ages , homage pay : Upon whose Head Time all its Glories lays , Wishing that thou migt'st never slide away : Eternity holds it selfe deep in debt To thee , in whom its sweetest Wonders meet . 101. This Universe for ever thou dost tie Close to its greater Maker : Thou dost join These Mortall Things to Immortality , And in one Knot both Heav'n and Earth combine : Thou giv'st Fertility a new-found Home , And bid'st it flourish in a Virgin-Womb . 102. For Mary now the Mansion-house became Of her conceived God , who deign'd to take His Pattern from her reverend Bodies frame And borrow part of Her , thereby to make A Garment for himselfe , that hee might be As true and genuine Flesh and Blood as she . 103. O Paradise how poore a Soile art Thou To the rare Richnes of this Virgin Bed ! That Tree of Life which in thy Heart did grow , It self but as the shade of this was spread : Here is the Garden where the noble Tree Of everlasting Life would planted be . 104. Blush all yee Heav'ns ; the gallant Virgins Wombe Hath left no Looks but those of shame for You ; All Glories here have chose their dearer Home ; And fairer shine , because They make no show : Here dwells a Sunn whose Count ' nance is a Book So bright ; your Phebus dares not on it look . 105. The most resplendent equall Character , The flaming Brightnes of the Fathers Face , Hath now vouchsafed to exchange his Sphear , And in this lesser Heav'n to plant his Rays : Which yet He hath so sweetned and allayd , That He consumeth not the tender Mayd . 106. Thus , when to Moses He came down of old Arrayed all in fire , and took his Seat Upon a simple Bush ; his flaming Gold In mercie to the shrubb , reind in its Heat , And all the leaves with harmlesse Brightnes fill'd , Which He was pleased not to Burn , but Gild. 107. When Gabriell had seen this wonderous sight He bow'd his holy Head , first to adore His new-conceived Lord , wishing he might Have made his dwelling on this blessed Floor ; And then to take his reverent leave of Her , Whom yet to Heav'n He in his mind did bear . 108. Whether as He mounted up , the News He tells To every Orb and Star ; but cheifly to Th' inquisitive Spirits , whose ears and hearts he fils With all the Wonders He had seen below , Till with applause from every Angels Tongue The pretious Name or humble Mary rung . 109. Thus Phylax spake . When Psyche fill'd with Joy And Admiration , cri'd Why may not I Have leave in this dear Mansion to stay ? Where can I better live , or sweetlier die : Humilities own Palace best will fit Me who through Pride stand most in need of it . 110. If that be thy Desire , thou strait shalt see Phylax reply'd , a fairer House than this , Fairer in more transcendent Poverty , And nobler farr in higher Lowlines . With that , into the Chariot again He takes her up , and gently moves the Rein. 111. The ready steeds no more Monition needed , For through the Ayr they Snatch'd their greedy way , And o're the Galilean Regions speeded ; No Hills were high enough to bid them stay , No windes out-ran them ; but to Bethlehem Well neer as soon's their Drivers thought they came . 112. There lighting down ; Behold this Town , my Dear The Guardian cri'd where Fame once lov'd to grow : Jesse's illustrious Sonn was nurtured here ; Here reverend Samuell did prepare his Brow For royall Honour , when upon his Head The Crowns rich Ernest , holy Oile he shed . 113. This chosen Root , in Kings was fertile , whose Successive Hands through many Ages bore The Jewish Sceptre ; till with other Foes Sin , stronger than the rest , combin'd and tore , It from its guilty Owners farr from Home , First unto Babylon and next to Rome . 114. Rome holds it still ; and makes this wretched Land Pay that sad Debt its Wickednes contracted : How oft has an imperious Command Heavy blood-squeazing Taxes here exacted ! Drowning in Gall this servile Country now Which did of old with Milk and Honey flow . 115. ( Such miserable Gains fond wilfull Men Condemned are to reap , who needs will be Driving the self-destoying Trade of sin : To such heart-galling Bonds of Tyranny ; All those unhappy Nations make haste Who from their Necks Heav'ns gentle Yoke do cast . ) 116. This golden Trick Augustus learned , and Summon'd the People to a generall Taxe : The Warrants strait awak'ned all the Land , And every One to pay his Homage packs To his Parentall Town , the Register Of Tribes and Kindreds being setled there . 117. This cost good Joseph and his blessed Spouse A tedious journey , for the Way was long , But short the Days : in Winters inmost House ( Cold churlish Capricorne ) the Sunn had clung The Morning and the Ev'n so close together , That there was left no room for cheerly Wether . 118. The holy Travellers through Cold and Frost And Northerne Blasts , took their unworthy way : ( What pious Heart would not have been at cost Of its warme Sighs , that sharp Breath to allay ! ) Yet slowly went , for Maries time was come , And God lay heavy in her tender Wombe . 119. Alas She to her Travell travelled , And came at length all-weary to the Town : Where the poor Court'sie of an hired Bed To lay her weather-beaten Body down , She hop'd to find : But Winter now had cast On Men , as well as on the Earth a Frost . 120. The Men were Ice ; so were their Doors ; for both Were frozen up against poor looking Guests ; Wher e'r they knock'd , the surly Host was wroth , And cri'd , my House is full . Indeed those Nests Were onely courteous 〈◊〉 , which barred out All Birds but those which feathers for them brought . 121. The Inns by silken and by purple Things Were taken up ; each Gallant must have room ; Room for his great Self ; Room for those He brings To make Him greater ; Room for what doth come Swelling about Him , his fond State and Port , Which in a Chamber must alone keep Court. 122. Thus was the Universe's King shut out Of his own World as He was entring in : Long had the tired Pilgrims sought about , And yet at no Door could Admission win : And now Night crowded on apace , and drew Their Curtains who as yet no Lodging knew . 123. Amongst the other Beasts this made them call For Pitty , seeing none was left with Men : Observe that Rock , which all along the Wall Lifts up its Head to meet the Easterne Sunne : See'st thou the craggie Mouth it opens ? That Was then the Hospitable Stables gate . 124. Come neer and mark it well : This Caverne was The homely Lodging of an honest Oxe , Whose Chamber-fellow was a simple Ass : Neither the House nor Dwellers needed Locks Or Barrs , or Hoste , to keep the door , and make Intruding despiceble Guests turne back . 125. But to rejected Ioseph and his Spouse This Rock less stony proves , than all the Town ; The pair of courteous Beasts to them allows Far more Humanitie than They whose own Nature engag'd them to be Men , and kind To those at least in whom Themselves they find . 126. In went the blessed Travellers , and from The Beasts , whose Hearts no Avarice had scar'd , Borrow'd a portion both of their Room And of their Straw ; and there their Bed prepar'd : Where to a Temple having turn'd the Cave , Themselves to Rest they after Vespers gave . 127. But though sleep sealed up the Virgins Eye , Her Heart was watchfull and did Travell still ; It travell'd through a Visions Mysterie , But of this Way no weariness did feel . Her Womb seem'd all on fire , whence issued out A flash of Lightning and whirl'd round about . 128. It whirl'd about the World , and in its way Devoured every thing compos'd of Dross , Of idle stubble or of fainting Hay : The silver Creatures beare somelittle Loss ; But those of genuine Gold , grew onely more Illustrious and youthfull than before . 129. The World refined by this searching flame , In every part grew radiant and brave ; No Blemish , or Capacitie of Blame Peep'd out from East to West ; but all things gave A fair account of their own selves , and by Their perfect Beautie satisfi'd Heav'ns Eye , 130. Whilst on this splendid Reformation She Her Wonder pour's ; Dame Natures vigilant Clock Discovering Midnight , rouz'd her Piety Unto its wonted Task : The earliest Cock Had rarely crow'd e'r she began to pray ; But heer you know she faint and tired lay . 131. Yet , to bring forth her Prayers , she rose : But now A greater Birth was ripe ; Nights silent Fear With the grimme Powers of Darkness bold did grow , And on the sleeping Worlds face domineer ; Little suspecting that an High-noone Day From Mid-nights bosome could break out its way . 132. When LOE the Virgin bringeth forth her Son , Who by the Glories of his own sweet Face Commands the dusky Shaddows to be gone And to his full-tide Day resigne their place . Her friends about Her , Soveraign Pleasures were , Joy was the Midwife which assisted Her. 133. No faintings chill'd her Heart , no Pangs did tear Her Privileg'd Bowells , nor no Crie her Throat : Those sad Revenues all entailed were Upon polluted 〈◊〉 : She whom no Blot Of sinfull pleasure could pretend to stain , Advanced was beyond the Shot of Pain . 134. No Circumstance of Shame , or Filth did blurre The noble Birth the Work was pure and clean : Shame on those Hearts whose Thoughts deflowred Her Accomplish'd Purities unspotted Queen : Shame on their slovenish 〈◊〉 , whose Brains Rais'd nere a Fount to wash the Infants stains . 135. Her dear Virginity remain'd the same Unbroken Jewell that it was before : As God into Her reverend Bowells came Yet never stayd to open any door ; So He returned thence , that devoted She Might still a Virgin , though a Mother be . 136. Thus when the Virgin-Soul is big with Thought , Without all Pangs , and Stains , and Ruptures , She 〈◊〉 of Her Burden is , and out Her Off-spring comes all clad in Purity . Thus when the fire the beuteous flame brings forth ' As pure it keeps as 't was before that Birth . 137. Thus when Heav'ns Light doth through the Window press , It bears the Colours it found painted there , Yet neither breaks nor robbs , nor blurrs the Glass , But makes its Beauties more advanc'd and clear . Thus when a Brood of 〈◊〉 fills the Air , Their Mother flowres still no less Virgins are . 138. Thus though great Phebus every Morning springs From fair Aurora's lap , yet she a Maid Remains , as pure as are those smiling Things , Those Roseall Blushes at her portall layd ; Heav'n being pleased to contrive this Way To make Her Virgin-Mother of the Day . 139. But ô , Aurora's Day is Night to this Which in the Night from Maries womb did Rise : This was the Day of 〈◊〉 , of Love , of Bliss , The Day of Jewells and of Rarities , The Day of Miracles , the conquering Day Which never shall to any Night give way , 140. The Day which made Immensitie become A Little One ; which printed more than May Upon Decembers face ; which drew the Summe Of Paradise into one Budde ; the Day Which shrunk 〈◊〉 into a Span Of Time , Heav'n into Earth , God into Man. 141. Heav'ns twinkling Lights shut up their dazeled Eyes , And payd their blinde Devotion to the Dawn Of Jacob's Star : The Moon did sacrifice Her silver Beams unto 〈◊〉 golden Crown Of Glories , which their royall Circle made About the place where the bright Child was layd . 142. His softest Feathers Winter thither sent To be a 〈◊〉 for the Infant 's Head ; And sure no Harm the honest Season meant When in the Cave his fluttering Snow He spread : But at his Presence into Tears they fell , Seeing a whiter chaster Spectacle . 143. Fain would the most illustrious Hoste of Heav'n , Whose Wings were up , whose Thoughts already flew , Have hither march'd , and to their Soveraign giv'n A Volley of full Praise and Thanks : But due To the dear Mother's brave Devotion Was this great Grace , first to salute her Sonne . 144. She therefore , ( having with exuberant Joy Beheld the Wonder which her self had bred ; And , opening through applauding Tears the way To her exultant 〈◊〉 , offered Her Self a prostrate Sacrifice before His feet ; and taught the World what to adore ; ) 145. Cri'd , O my pretious Son , and more than mine , How shall thy worthlesse Mother and thy Maid With due Attendauce wait on thy divine Cradle , without thine own almighty Aid ! How shall my wretched Dust Great Thee imbrace , On whom the brightest Angells durst not gaze ! 146. These words wak'd pious Joseph : Who when he Beheld the Infant , stayed not to ask Whose , or whence was that blooming Majesty , But straight bows down himselfe to his due Task . Those Beams of such convincing Sweetnesse were , That He concludes his God must needs be there . 147. With lowly Adoration on the Floor The dear example of his heav'nly Spouse He sweetly copied , and his Soul did poure Forth in ecstatick Thanks , and Praise , and Vows : For at the radiant Casement of those Eyes God looking out , call'd for that Sacrifice . 148. Those dainty Easts of gentle living Light , Those diamond Quivers of divinest Love , Those Wells of ever-springing Joyes , those bright Mirrours of purer Beauties than doe move About the silver Heav'ns when Night is fine , Or when the Day in Cancer's height doth shine . 149. As the Doves Eyes thrice wash'd in milk , upon The neighbour Rivers Chrystall , move and play , So on the Mother did this Spotlesse Son The Purity of his fair Looks display ; That by his Eye he might himselfe approve Conceiv'd by none but Heav'ns eternall Dove . 150. His skin , the seat of softest White and Red , Did that delicious Conjunction shew By which his Mothers Blush was married Unto that lovely Doves all-Snowie Hue. Ten thousand Ladies Pencills ne'r could teach A Skin so rich perfection to reach . 151. His goodly Head is of refined Gold Being it selfe unto it selfe a Crown . O that the fond bewitched Worldlings would Exchange their Avarice , and once fall down To worship this diviner Mettall , which With surer Wealth their Coffins would enrich . 152. The gentle Hillocks of his Cheek present Two soft and living Beds of pretious Spice , With which their flowrie Neighbours blend their sent , And in one fragrant Combination rise . His Lips , like Lilies , whensoe'r thy stir , Thick Blessing drop of odoriferous Myrrh . 153. As Berylls marshalled in golden Rings , So in his richer Hands are Graces set : As Ivory which prides the Throues of Kings When Streaks of Saphirs Lustre garnish it , Such is his lovely Bellie ; onely this Thrills through its Beauty , Warmth , and Tenderness , 154. As slender Pillars of white Marble , which On Sockets of the finest Gold do stand , So his fair Leggs are builded on his rich And gracefull Feet . His Aspect doth transcend The loftiest Excellence of Cedars , when They look from their Majestick Lebanon . 155. His Mouth the Gate of Sweetnesse is , and he Is round array'd with nothing else but Love. In this miraculous Epitomie All choise Extremities of Glory strove Which should be most Extream , and in that fair Contention , every One was Conqueror . 156. As Joseph with these Wonders Feasts his Eye ; The reverent Mother on her Sons dear Feet A consecrated Kisse presents ; and by That Taste encouraged unto a sweet Audacity , she ventured to sip The roseall Dainties of his heav'nly Lip. 157. O noble Kisse ! which might a Seraph hire His highest Orb to leave , his Mouth to wipe , In hopes to drink in more delicious Fire From this young Altar , than from all the ripe Flames of the Empyreum ; Fire which is Fed with no fuell but pure Joy and Blisse . 158. O Kisse , which fetch'd the Mothers joyous Heart Into her lip , and seal'd it on her Son ; Which he receiving did his own impart In answer to her sweet Impression : O Kisse , the sacred Complement between Heav'ns highest King , & Earths most lowly 〈◊〉 . 159. This done ; her carefull and most tender Hands Begin their duty to the noble Childe : Whom having dress'd in simple swadling Bands She to her Breast applies , whose Bottles fill'd With Milk , but more with Joy and with Delight , To his first Breakfast did their God invite . 160. Then stepping to the Manger , on that Bed ( The onely Bed except her own soft breast , ) Where Hay and Straw were for the Coverings spred , She laid Him down to take his hardy Rest : Forth with the Oxe his Infant-Owner knew , The wondering Asse his Masters Crib did view . 161. They both due distance kept , and , as they could , Adored Him who saves both Man and Beast , Him who alone did nourish and uphold Them from the Field with a perpetuall Feast : Their Manger Straw and Hay they well can spare For his dear Service whose own Gifts they were . 162. As there He lay , the holy Mothers Breast Grew big with noble Contemplation : Which as her Tongue brought forth , and sweetly drest In vocall graces , all the Cave begun To imitate the Accents of her voice , And in soft Echo's duplicate the Noise . 163. Almighty Infant , who till now , said She , Wert round arrayed with celestiall Flames , Whose Mantle was eternall Majesty , Whose Crown was Glories most unbounded Beams , What condescent of mighty Love is this Which of that supream Pomp doth thee undress ! 164. Could Clouts , and Raggs have ever hop'd to be Exalted to this strange Prerogative , That wretched They should unto naked Thee The courtesie of their poor shelter give ! Surely henceforth all simple Weeds , which be Of kin to these , shall pretious be to Me. 165. Let Silks , and Gold goe puffe up Prince's Pride , Who for their Stains doe need a beauteous Veil : This home-spun Rayment will a Body hide When friezing Cold , or melting Heat assail . Thou art contented to be but thus fine : Then let who will , for Me , their God out-shine . 166. Thou art my God ; this Vestures duskie Cloud No such ecclipse can on thy Glory throw , But through its gloominesse my Faith can crowd And see to whom I adoration owe. Loe I adore Thee , who art still Most high , Ev'n in this Bottom of Humility . 167. Fair was thy Throne when Thou did'st mounted sit At the Right Hand of thine Imperiall Father , When all the Heav'ns were bow'd to be thy great Chair of Majestick state ; when Earth did gather It selfe up close , and ready stand , to be A faithfull Foot-stoole to thy Sire and Thee . 168. When the vast Volumes of Immensitie Unto their utmost Bounds were stretched out To spread a correspondent Canopie Over thy glorious Head : When round about Brightnesse and Power , to compleat thy Port , Fill'd the brave Circuit of thy mighty Court. 169. But now the Sceen is chang'd ; now this poor Cell , This Manour-house of shame and scorn , must be Thy native Palace ; now thy Throne doth swell No wider than this Cratch ; now Poverty Has layd Hay for thy Pillow , faded Hay , Which speaks what Weaknesse thou assum'st to day . 170. Now all those flaming Hierarchies , which did With Halalujhs fill thy royall Eare , Are left at home ; now thou art furnished With these dull Waiters which stand silent here , This Oxe and Asse , the onely Servants Thou The Worlds great King did'st ready finde below , 171. Goe great Retinues , gaudy Palaces , Goe Beds of down , of gold , of ivorie , Goe wait upon your dainty Prince's Ease And help to countenance poor Majesty . But yet lament your Prides dishonor , since You are not owned now by Glories Prince . 172. But Thou , ô pretious glorious Poverty , Enobled by this Morns bright Miracle , Shalt my Delight , my Pomp , my kingdom be : Thy Raggs shall all Embroyderies excell , Thy Cottages all Marble Towers out-shine , Thy Hardship pleasant be , thy Shame divine . 173. And yet , dread Infant , give my Wonder leave To gaze upon a greater Change than this : Thou did'st from thy omnipotent Sire receive Thy equall Selfe , and sweetly rest in His Bright Bosome , where unbounded Pleasures swim , Joying from all Eternity with Him. 174. But now thou art a Son of Time become , And of poor Me , a shorter thing than Time : That Bosome thou exchangedst for my Womb , Light 's largest Heav'n for a dark narrow Clime ; Where of Mortality thou did'st lay hold , And up in Dust thy gallant Godhead mould . 175. All my amazed Thoughts are swallow'd quite In this Abysse of thy Humility . O vast Abysse ! as deep as ever Height It selfe was high : I yeild , I yeild , to be In this miraculous Sea of Goodnesse drownd , Which onely Thou , the God of it , canst sound . 176. But ô how far thine Handmayd is beneath That noble Accusation Gabriel layd Unto my charge ! Thy Condescention hath Monopoliz'd all Meeknesse , and array'd The World in Prides due shame , which though it seek Lower than dust to stoop , now is not meek . 177. Whil'st in this sweet ecstatick Passion Of Piety , Her blessed Soul did flame ; A Flock of Shepheards , with an heav'nly Tone Fresh on their echoing Tongues , in triumph came Unto the Cave , which to their eyes did yeild A fairer Sight than their late glorious Field . 178. In Joseph they beheld the best of Men ; The flower of Females they in Mary saw ; The sweetnesse of all Infants in Her Son , Who yet was far more beauteous than his show . This Sight determined their Vows ; which they Before the Manger with due reverence pay . 179. For with a prostrate Soul , and bended Knee Each one upon that simple Altar lays A tender Lamb : The Offring smil'd to see The innocent argument of its own Praise , Beholding in the royall Babe how nigh It was of kin to his meek Majesty . 180. O sweet , and Mighty Little One , said they , Deign thy Acceptance of these rurall Things , The Cream of our poor Flocks : which whil'st they stray About the Plains , may thy Protections Wings Shelter both Them , and Us ; to whom no 〈◊〉 Shall be a Diety , but Thou alone . 181. Whene'r the hasty Wolfe , the hideous Bear , Or raging Lyon challengeth his Prey , O let the Shield of thy Defence be near Th' injustice of their Challenge to gain-say . Alas , our Crooks are feeble Things , and We As weak as they , repose our trust in thee . 182. The venerable Mother joy'd to hear Their humble Orison : And , What , said She , My honest Friends , has call'd you from your Care Thus to attend on this new Piety ? To Night and Dangers what has made you leave Your other Lambs ; and these why doe you give ? 183. Fair Queen of Grace and Blisse , the Men repli'd , Bowing themselves before her reverend Feet , No Fears nor Dangers can our Flocks betide Whil'st We are come our new-born King to greet . Heav'n sent Us hither ; and We need not fear But Heav'n is able to supply our Care. 184. Whil'st in the open Field our Watch we kep'd Befriended by the Moon and Stars , that no Perill might wake our tender Flocks , which slep'd Together with their tenderer younglings : Loe There rush'd from Heav'n a sudden mighty Light Which out of all the wide field chased Night . 185. The Frighted Moon and Stars flew all away , With unexpected Gold the Skie grew bright : We never yet beheld the entring Day Break from the East with such commanding Light. 'T was Glories Morning this , and in our eyes , No Sun but Majesty did seem to rise . 186. With that , and with Amazement blinded , we Fell down , supposing Heav'n had done so to . And that the Beauties of Sublimitie Came poste on some grand Businesse below . And here we see what fetch'd them down ; thy Son May well wooe all Heav'n after Him to run . 187. But as poor Bats , and wretched Birds of Night Surprised by a sudden-rushing Flame , Are strook with horror at the glorious Sight , Which seals their eyes , and open sets their shame : So wee by this strange Apparition were Besieg'd no lesse with lustre , than with Fear . 188. When , as we trembling lay , a radiant Friend Who gently hover'd in the neighbour Aire , Did fan fresh comfort with his Wings , and lend Our Hearts new Courage : 'T is no Night of Fear Said he , Look up , and view this Sceen of Joy Set forth in Heav'ns most festival Array . 189. We op'd our Eyes , and round about beheld How Smiles and Comforts had bedeck'd the Place , Which seem'd no more a common Countrey Field , But Paradise's own delicious face : And such wee should have thought it still , had we Not hither come , and seen thy Son , and Thee . 190. But yet a Beauty next to yours wee saw , Almost as bright , as sweet , as milde , as grave , That Angel which did upon Us bestow That courteous Item ; His Attire was brave , His Looks , the Glass of Heav'n , most sweet his Tongue ; From which these blessed Words of Comfort rung : 191. BEHOLD , I bring you News of greater Joy Than kindest Heaven till now did ever send ; Joy which through every Heart shall melt its way , And with the Sun its equall Course extend : Joy which shall know no Limits , but through all The World display its gallant Festivall . 192. For unto you , and your grand Blisse , this Morn In royall Davids City , Christ the Lord Of Him , and You , and this whole World is born : A mighty King , who cometh to afford The often-promis'd long-desir'd Salvation Unto his fainting , and decayed Creation . 193. Stagger not at the News ; but let this Signe Assure your Faith , and banish needlesse Doubts : You shall at Bethlehem finde this divine Infant wrapp'd up in simple swadling Clouts , And in a plain and correspondent Bed , The Asses Manger , resting his sweet Head. 194. As we for Joy at these strange Tidings started , Behold , a sudden Globe of flaming Light Into a stranger Apparition parted , And to new Wonders summoned our sight : For at a diamond Table fair and wide A numerous Quire of Angells we descri'd . 195. Soul-charming Melodie amongst them sate , At her left hand Applause , Joy at her right , Behinde her Glory , Praise before her , at Her foot luxuriant , but pure Delight . The Spectacle alone was ravishing ; But ô what Raptures when they 'gan to sing ! 196. Glory to God in all Sublimity , Peace upon Earth , and unto Men Good Will : This was their Dittie ; but their lofty Key Did not our mortall reach alone excell , But surely pos'd the Sphears , though these , they say , In soveraign Musick spend both night and day . 197. O how our pretty Lambs did leap and dance ! What Troops of merrie Wolves came tripping in ! How were the Bears seiz'd with a gentle Trance ! How did this Harmony the Lyons win ! All Salvagnesse was quickly charm'd asleep , And every Beast was now a gentle Sheep . 198. The Stones look'd up and seem'd to wish for feet , The Trees were angry that they stuck so fast ; All Things desir'd the Melody to meet , And , as they could , unto the Dance made haste . With that , our silly oaten Pipes wee broke , And then our Parts with cheerly Nature took . 199. And though our Feet never more nimbly flew Than in their Answer to this Musicks Pleasure , Doing their best indeavour to trip true To every Turn , and Point , and Aire , and Measure ; Yet in our joyous Breasts we felt our Hearts With more Activity , dancing their Parts . 200. The Anthem finished : That glorious Fire About the Company its Arms did spread , And homeward convoy'd the illustrious Quire. We saw how wide a Gate Heav'n opened To let them in : We saw it shut and yeild Back to the Stars their free etheriall Field . 201. Thence came We hither , and the Promise found As true and noble as our Expectation : Which from this Cave shall by our Tongues rebound To every Ear we meet : By this Narration Our Hearts shall eased be , least by the Wonder Of this Heav'n-crowned Morn they split in sunder . 202. But when the Yeares fresh youth returns , to deck The Bed of Aprill in its vernall Hue ; The choysest sweets and Beauties We will pick , And wreath a Chaplet for the fairer Brow Of this our blooming Lord. Till when We place Our Hopes of safety in his onely Grace . 203. Here , with three Adorations to the Sonne , They of the Mother and good Joseph , take Their humble leave . But she , when they were gone , Deep in her Bosome prints what they had spake , The News , the Quire , the Song , the glorious Light , Which duely she reads over Morn and Night . 204. And well she div'd into the Reason why That glorious Hoste kept distance from the Cave , And to these Creatures of Humility , These simple honest Swains , the honour gave Of being his first Visiters , who came To be at once a Sheepheard , and a Lamb. 205. But when the Sunne seav'n times himself had shown To all the World , and bid it idolize His Beams no more , but fall down to its own Almighty Rising Phebus , at whose eys His Flames were kindled : Janus op'd the door , And in her Armes Aurora New-year bore . 206. And this was Circumcisions sacred Day ; Nor would the royall Infant spared be , 〈◊〉 under this sad bloody Yoke did lay His tender Neck ; that exemplary he Who was through all Obedience to runne , His Race of Patience might betimes begin . 207. There sate He on his yerning Mothers Knee , Who with all tendernesse the Work dispatch'd : O how much 〈◊〉 in her Heart did she Receive the Knife , when it the Infant touch'd ! But yet she knew her Wound would greater prove , If she had broke the Law by too much love . 208. Down fell the pretious purple Dew , and gave The World sure earnest of what was behinde . For 't was resolved it at length should have The utmost Drop his deepest Vein could finde : Mean while , these few will serve to write the Bonds By which he for the rest engaged stands . 209. O liquid Jewells ! happily have You Be-sprinkled all the Fore-head of the Year ; The Year , which now on his be-decked brow More beauties then the face of Heav'n doth wear ; The Year , which sealed is by You to be From Sins and Mischeifs Impositions free . 210. Thus when the Paschal Lambs lesse worthy Blood Bedew'd th' Egyptian Doors of Israels Sonnes , Peace and Security for Porters stood , And stav'd Destruction from their Mansions . Had but this Blush on other Gates been seen , Both Grace and Safety had dwelt within . 211. Now Januaries Calends washed be By these dear Droppes , from all that guilty Gore Which Heath'nish most unholy Sanctity In lavish Floods upon their face did poure ; Fair shines the Day , thus reskew'd and releast From Pagan stains , to Pieties pure Feast . 212. And now is printed on the Childe that Name Which sweetly sate upon bright Gabriels Tongue When to his Mother with the News he came , That Name which sweetens every Cherubs song ; That Name of Bowells , of omnipotent Love , Of all the Ioyes that make Heav'n be above . 213. JESUS ô what vast Treasures couched lie In the rich bosome of this little Word ! A Word which spreads its mighty Majesty Through Heav'n , & Earth , and Hell ; all which are stor'd With reverend Awe when e'r it sounds , and on Their bended Knees adore the Virgins Sonne . 214. JESUS ! ô Name of glorious Dainties , how Unwilling are my Lipps with thee to part ! Yet shall thy Musick never cease to flow In pretious Echo's all about my Heart . JESUS ! ô sweeter Name of Life ! ô Name Which makest famous ev'n eternall Fame . 215. These matchlesse Things , my Psyche hapned here This simple Place with noble worth to crown . But yet these were not all . Has not thine ear Been fill'd with Balaams infamous Renown , Whose innocent Asse was fain to use her Tongue , And check her sillier Master for her wrong . 216. This Son of Avarice , and Heir of Hell By frighted Balak hired to enchant And heap his Curses upon Israel , Was by thy Spouse enforced to recant His dire intentions , and change his Tone Against his Nature , as his Ass had done . 217. Thy Spouse did thrust reverend Prophesie Into his Mouth , of Jacobs rising Star : Which he himfelf left as a Legacie To all his Heirs , and charg'd them to have care That no forgetfulness did blind their Eys From watching when that promis'd Light should rise . 218. Amongst their mystick Notes these Words they laid From Age to Age , and often read them o'r With dread Devotion , being still afraid The Star might chance to deep from Heav'n before They were a ware , and spie their souls asleep , Whom Balaam had fore-warn'd their Watch to keep . 219. No Comet on the World did ever look But strait into their studies them it sent , Where , after Counsell had with many a Book , Through all its flaming Lineaments they went , Examining the length of every Hair By its own light , which Head or Beard did wear . 220. But when Eternities sweet Day began To rise not from the East , but this poor Cave ; A gallant Star into Arabia ran And notice of the glorious Bus'nes gave To Everie Eye which was instructed how To read the Characters of Heav'ns bright Brow. 221. Three Venerable Men dwelt there , all Grey As well within as they appear'd without , Kings of the Villages and Fields , where they Reign'd by their secret Wisdoms high Repute : No Star but they knew well , for from the East They had been long acquainted to the West . 222. They , looking out that Night , their friends to view , Espi'd Stranger dress'd in bright Attire , To which their wondering Contemplations flew , And busie were about the radiant Fire . The more they look'd , the fairer room they found Where on more Admitation to ground . 223. Eys which have gazed since the Star was set Have read in it a flaming Child ; upon Whose golden shoulders a large Cross was put : Such power has superstitious Fiction To credit whatsoe'r it does espie In the blind Book of its own Fantasie . 224. A Book which cunning Hell improves so high , That it has often cost poor Truth full dear ; For Lies embroidered upon Verity , Makes ev'n the Ground-work fictious appear : And when course Tares amongst pure Wheat creep up They spoyle the credit of the hopefull Crop. 225. These sage Observers no such thing descri'd , But onely a miraculous Beautie read In this unusuall Star , whose Beams out-vi'd All glories that bright Venu's face could plead ; And when the Day drew on , displayed far More cause why this should be the Morning 〈◊〉 226. For when from roseall Aurora's door Fair Titan shak'd his locks , and marched out ; Nor any of the other Spangles , nor Brisk Venus could approve herself so stout To stay in Heav'n and view his Soveraign Light , But slipp'd aside , and waited for the Night . 227. But this brave Star stayd still , and to his face Told Phebus that he had as much to doe In Heav'n as He ; that his fire kindled was To light a fairer Day than He could show ; A Day which sprung not from his vulgar East , But chose its Morning where it pleased best . 228. This Resolution of the Star did much Amaze the Magi , who in all their old Records of Wonders , could not meet with such A venturous Apparition inroll'd And why , said they at length , may this not be The Star which Ballam's quick-eyd Soul did see . 229. Then throwing all their useless Books aside , They to that God who Balaam did inspire Address their Prayers to be satisfi , d About the meaning of that wonderous Fire . God kindely answered them , and taught them why He check'd the Sunne by that fair Prodigie . 230. Heav'ns mighty Love so , universall is , That through the Schoole of Magick Darknes it Disdaineth not with gracious Beams to press ; Where in their black Profession it doth meet The Sonns of Night with radiant Mercie , and Them to the Day of Life and Bliss doth send . 231. Their Sumptures now they in all hast provide , Though yet uncertain which way they should tend : When loe , the Star deign'd to become their Guide , And with a moderate pace its course did bend To Palestine , that it might not out-run Their Dromedaries mortall Motion . 232. Sweeet was their journey : O dear Star , said they Who would not follow thy Direction ! What Error now can cheat Us of our Way Who under Heav'ns illustrious Conduct run ! That fierie Pillar , which led Israel , We Now envie not , who convoy'd are by Thee . 233. Thus travelling till Salems towrie Head Had met their Eys , they thither turn'd their way , Presuming there to find the Princely Bed Whereon the New-born King of Salem lay . But now the Star grew wroth , and hid its face , To chide their doting Error on that Place . 234. That chode in earnest : but mistaken They Conceiv'd its Office here expired was , Having unto the period of their way Now brought them safe . Into the Town they pass , Swoll'n big with mighty Hopes forth with to see Thy glorious Spouses Infant-Majesty . 235. With their great Question every street they fill Enquiring where the native Palace stood Of Him who was born King of Israel : By whose bright Star We from the East have rode Said they , and come to represent our meet And bounden Homage at his royall Feet . 236. Much was the Boldness of the Men admir'd , Who now within the reach of Herods spight , So stoutlie for another King enquir'd Plainly confuting his usurped Right . But this the Valour was of Pietie Which doth securely all the World defie . 237. With fears and jealousies this News did pass Through thousand ears , till it to Herod's came ; The guilty Tyrant stung and startled was At the strange broaching of that dangerous Fame : His Heart throbbs high his Sceptre seems to quake , His Throne to totter , and his Crown to crack . 238. Yet , to elude those threatning Omens , He Muster'd up all his cruell Wit to lay Some holie-looking Plot , whose subtiltie Both his young Rival , and his Fears might slay . His rage He cloak'd , and in a Synod sought How to resolve the noble Strangers Doubt . 239. The Priests and Scribes their reverend Records bring And by inspired Mica's Prophesie About the mighty Point informe the King ; Who in his Privie Chamber did descrie The bus'nes to the Pilgrims , and enquire Each circumstance about their Leading Fire 240. Which having heard at large : Goe then , said He , And may Success your brave Devotion crown , Yet grant your friend this easie Courtesie , That you will not engross Him as your own , When you have found the Infant , let me know , That I may Him adore as well as you . 241. No tedious Entertainment now shall stay Your pious zeal , although mine Honor be Ingaged , thus a while , to stop your Way : But at your more convenient Leisure We Shall take such royall course , that you shall finde Our Court cannot to Strangers be unkind . 242. Here taking leave , in Bethleem Rode they went : When loe the Star which scorn'd its beams to shew To cursed Herod , did again present Their reconciled Convoy to their View : Kindling fresh hopes and comfort in their Breast To see themselves from their sad Night releast . 243. For Day to them did wear no other face But of black Night , till they espi'd this Light : And Phebus posting to another place , Did with his uselesse beams but mock their sight : Onely this faithfull Star directed them Their Way , till to its period they came . 244. But then it stay'd ( for all its Work was done , ) And pointing with a perpendicular Ray Upon the Cave , bid them behold that Sun Of which it selfe was but the shaddow : They Down from their Beasts with nimble gladnesse light To blesse their eyes with their desired sight . 245. Their severall Grooms the foaming Coursers took , The Pages their Oblations ready made ; But wondering at the Stables simple Look Which promis'd nothing lesse , than what it had To shew , the Princes turn'd their eyes to know Of their bright Guide , if they were right , or no. 246. But when they saw constant Assurance shed It selfe down from the peremptory Star ; They march'd in cheerly and no sooner had Observ'd the humble Majesty which there Did keep its Court , but down they fell , and in Prostration their first Homage did begin . 247. The Mothers Eyes call'd theirs to admiration , As did the Infants unto Ecstacie : For in the foft and balmie Habitation Of Her deare bosome He enshrin'd did lie , As in the pretious and glistering breast Of Mother-Perl the Jewell makes its Nest. 248. They , having kiss'd the ground , cri'd out , Behold Great King of all the World , unworthy We Whom by thy Star Thou sendest for , are bold To creep thus neer thy gratious Majesty . The Name of King , has flatter'd Us a while , But We resigne to thee that noble Stile . 249. The foolish World surnames Us Wise ; but wee No more will that ambitious Title own , Which now wee understand most due to Thee , And at thy Foot-stoole here we throw it down : Esteeming this our greater Wisdome , that We by thy Grace this Lowlinesse have got . 250. Thou art that King , the Hopes of whose bright Birth Have many fainting Generations cheer'd ; Thou art that Jacobs Star , whose Breaking forth The shades of Prophesies and Types hath cleer'd , Displaying to this groveling World , which lay Till now in Darknesse , a Meridian Day . 251. Thou art that Wisdome which contriy'dst at first The Fabrick of this universall Ball , By thy Direction it from Nothing burst ; And in thy Counsells boundlesse Circle all Motions of Heav'n and Earth performed be ; Both Change and Chance are Certainties to Thee . 252. Here each one having his Oblation In his own Crown , which in his Hand he bore ; The first with triple Adoration'gan Io tender up his Gift : And , Of this store Which thou , dear Lord , said He to Me did'st give , Vouchsafe this Tithe and Earnest to receive . 253. It is the purest Gold my Care could get , But yet beggs to be gilded by thine Eye : Unlesse some Richnesse Thou wilt glance on it . Alas , it has not worth enough to buy The credit which belongs unto its Name : O gently shine , and deck it with thy Flame . 254. Then came the Second with like reverence , and His Offring in his royall Censer brought : Accept , sweet Babe from this my Worthlesse Hand Said He , this Incense , which hath now found our . The next way to its God , and need not rise In labouring Clouds to reach the lofty Skies . 255. It is the noblest I could pick and cull From the best spicey Beds of Arabie , Which in their first-fruits hither come to tell That all that 's left at home is due to Thee , And craves thy leave to kisse thy gratious Feet That from that Touch her Odours may grow sweet , 256. These two fair Copies were transcribed by The third , whose Present was delicious Myrih : And this to wait on thy Humanity O Thou Incarnate God doe I preferre , Said He ; that Nature which till now , was poor Ashes and Dust , in thee We must adore . 257. The Babe look'd up , and with a gentle Eye Approv'd and prais'd their pious Sacrifice : When loe , the Mother , with sweet Courtesie Held forth his Hand unto the Kings to kisse . O no , said they , Our foule lipps are too mean , May they but kisse his Clout's Hem , and be clean . 258. They kiss'd it , and arose : But on the floor Ambitiously they left their Crowns , that they Might gain the Honour to be Foot-stools for The royall Infant ; whose illustrious Way May well be pav'd with Diadems , since He Raigns King of Kings , and Lord of Majesty . 259. And now as much of Night as durst draw neer This Court of noblest Light , was thither come : This made the Pilgrims a meek suit prefer , Begging before the door their Lodging Room : Forbid it loyall Reverence , they cri'd , That the same Roofe Us and our Lord should hide . 260. Thus , having pitch'd their Tents without , and said Their Prayers to their God they left within ; Themselves upon their beds to Rest they layd , Which did no sooner on their Brows begin To steal , but straight a Dream came close behinde , Which op'd a Vision to their waking Minde . 261. God in a mystick Voice , which well they knew By its dear Rellish in their Hearts , came down , Timely discovering to their wondering View What desperate Dangers in their Way were strown , If they returned by Jerusalem Set thick with bloody Herods Traps for them . 262. This Warning they when Morning had let in The Flaming Gyant to his dayly Race , With hasty Joy obey'd : Yet having ' gun Their Journey , with as vehement a pace Their Hearts recoyl'd , so did their Eyes , and in The glorious Stable would again have been . 263. Thus struggling homeward by a private Way , Unreach'd by Harm they to Arabia came : Where through th' astonish'd Countrey they display The noble Infants most miraculous Fame : Returning richer Gold , and purer store Of Sweets , than they from thence to Bethlehem bore . 264. The pretious Name of JESUS , would alone Discharge that Debt , and purchase all the rest , The Gold , Myrrh , Incense , which that Region In all its richest Hills and Vales possest : That Name would make each Part of Arabie Derive its surname from Felicity . 265. These Wonders have enobled this rude Place , And made it , Psyche , worth thy journey hither . But Time 's at hand , which will erect Disgrace On this Foundation of Glory , whether One King shall send as studied Scorn , as Three Did bring exact and costly Piety . 266. This Temple of Virginity will He Deform into black Lusts unworthy Stie ; Where in that reverend Mangers place must be Rear'd the curs'd Altar of Impurity , And Venu's and Adoni's Titles swell JESU'S and Marye's mention to expell . 267. O then , said Psyche , ( for the Angel heer Closed his lipps , ) may I that time prevent , And consecrate this Night unto this dear Birth-place of Purity ! What though I want Gold , Incense , Myrrh ? I have an Heart , which fain Upon this Mangers Altar would be slain . 268. It would be slain , that it a Life might finde Which will not give its noble Name the Lie : For whil'st I linger groveling in this blinde Valley of Sin , by Living it doth Die. A Mortall Life , is but an handsome Fiction , Nothing well dress'd , a flattering Contradiction . 269. Here kneeling down , with liberall Tears she dew'd The holy Relique , having blown away The Dust with Sighs ; and as the place she view'd . With sharp-ey'd Faith Him she discern'd , who lay Once in that Cradle ; And wish'd she were worth Ten thousand Hearts , that she might poure all forth , 270. O what Contentions of Loves and Joyes And pious Languishments throng'd in her breast ! How many violent sorts of amorous ways Did her strong Soul trie to be dispossest Of this dull clogging Body , that it might Indeed lodge with her Spouse himselfe that Night ! 271. But tir'd by this mysterious Agonie Her Spirits yeilded to the Powers of sleep ; Oft had they quickned up themselves , and by Stout Zeal chas'd back the Shaddows that did creep About her Eyes ; which yet at length were-closed , Whil'st on the Manger She her Head reposed . 272. Her Eyes were clos'd ; but wide ope was her Heart , And by clear Recollection did run through The noble Story , reading every Part And Circumstance , she knew not where nor how : Whil'st Phylax for her Canopie , did spread His tender guardian Wing upon her Head. PSYCHE : OR LOVES MYSTERIE . CANTO VIII . The Pilgrimage . ARGUMENT . LOves Presentation solemnized : He Through the sad Desert , into Egypt flies ; Where by the dint of true Divinity He dasheth down the forged Dieties : And thence , when 〈◊〉 had the Infants slain , And Justice Him ; returneth home again . 1. O gentle Nature , how discrect art Thou In marshalling those sober Courtesies Which to thy labouring World thou dost allow ! Thou lett'st Us feel the Want , to learn the price ; Thou checkerest every Thing with such wise Art , That Ease proves constant Successor to Smart . 2. After Nights soot the face of Heav'n hath smear'd , Dayes lovely Beauty all the Welkin gilds : When Winters churlish Moneths have domineer'd , The lively Spring with youth cheers up the fields : When Clouds have weep'd their Bottles out , 't is fair ; When Windes are out of breath , Thou still'st the Air. 3. But yet the dearest of thy Blessings , is Soft Sleep , which thou dost to no Pains deny . When Phebus through all Heav'n has speeded his Long smoking Course , Thou giv'st Him leave to lie Upon the Pillows of the watery Main , Untill Aurora wakens Him again . 4. When Trees have all the Summer labour'd hard Their blossoms , leaves , and fruit in bringing forth . The night of Winter thou dost them afford And bid'st their Vigour goe to Bed in Earth : Down to the Root strait runs the weary Sap , And sleeps close and secure in 〈◊〉 lap . 5. When Rivers many tedious Moneths have runne Through cragged Rocks , and crooked peevish waies , Thou mak'st stern Boreas pittifull , who on Their necks a seasonable Bridle lays , This bindes them up in Glasse , and makes them rest Till they are wak'd by Summers Southern Blast , 6. When Man has travell'd with his Hand , or Minde , ( For this both toiles and sweats , as well as that : ) Thou in a tender mistie Veil dost binde His heavy Head , untill his Eyes have shut Out Greif and Pain , and Wearines ; and He Repos'd in Sleeps all-downie Bosome be . 7. Yet other Creatures little finde in Sleep , But the dull pleasure of a gloomy Rest , Which they themselvs perceive not when they reap : Man onely by this privilege is blest , That Sleep it self can be awake to Him , And entertein Him with some courteous Dream . 8. He , when his Touch , his Tongue , his Eye , his Ear , His Nose , in Sleeps thick Night are muffled up , Can feel , can taste , can smell , can see , can heare , And in his quick Dispatches finde lesse Stop Than when He wakes : for now his Soule alone Through all his mystick Busines doth run . 9. O sweet Prerogative 〈◊〉 by which we may Upon our Pillows travell round about The Universe , and turn our Work to Play ; Whilst every Journey is no more but Thought : And every Thought doth with as quick a pace Run through its longest , as its shortest Race . 10. Nor is the Body more befriended , then The Soule , in its Digestion , by Sleep : This is the undisturbed Season , when The Minde has leisure to concoct that Heap Of crude unsettled Notions . which fill The weak Brains over-charged Ventricle . 11. In this soft Calm , when all alone the Heart Walks through the shades of its own silent 〈◊〉 , Heav'n takes delight to meet it , and impart Those blessed Visions , which pose the best Of waking Eyes , whose Beams turn all to Night Before the Looks of a spirituall Sight . 12. By this time Psyche having failed through The Infant-Story , whilst her Dream did steer Her Soules mysterious Bark : she felt her Brow Eas'd of its cloudy Weight , and growing cleer . Strait Phylax spi'd her looking up , and cir , d , 'T is well thou hast thy Spouses Lodging tri'd . 13. How dost thou think this Manger could agree With the most tender Infants dainty Head ! But by this Copie He commends to thee The scorn of Wantonesse's plumie Bed. Thou see'st sweet Sleep is possible upon A cold and churlish Couch of Bord or stone . 14. Learn then , that 't is not any thing without Which can with genuine softnes clothe thy Rest. Down , proves but pretious Thorns , 〈◊〉 〈◊〉 doth slout His hopes of quiet Sleep , whose treach 〈◊〉 Breast Though with externall Unguents sleek , within Is harsh and rugged , being lin'd with Sin. 15. If Vice , and Vengeance had not Us prevented , We to the Temple now our way should ake : But they long since were there ; and the lamented Ruines too late their sad consession make . Fire , and the Roman Rage on it have preyd , And all its Glory in the Ashes layd . 16. Whilst yet it stood ; the Virgin-Mother , when The Law did cite her to Purification , Hast's thither with her offrings , and her Sonne , To pay obedience to that needlesse Fashion : Needlesse to Her , who of no Humane Seed Had ever been the spotted Soile and Bed. 17. Can Ceremonies think themselvs so clean , As to presume to wash the Mornings face When she hath brought forth Glory's Sunne , and been New gilded by that Birth , with fairer grace ! How shall the Virgin Christall purer grow ! What Legall Rites can purge and whiten Snow 〈◊〉 18. Yet is the gallant Morn content to goe , So is the spottlesse Chrystall , and the Snow , And own Pollution , rather then not doe Their ready homage to the reverend Law , Which by a stronger backed was ; for She Went , summon'd by her own Humility . 19. And there arrived ; She unto the Shade The Substance brought ; and Truth unto the Type : Broad Day She of a glimmering Twy-light made , Long breeding and crude Hopes , She turn'd to ripe Fruition , whil'st She , with her Offerings , A fairer Temple to the Temple brings . 20. A Temple where not one , but every Gate Was Beautifull : a Temple where each Roome Most Holy was : a Temple , where , though State Shin'd not without , Heav'ns Prince did make his Home : A Temple which had its foundation Above ; a Temple which was God and Man. 21. When He drew neere , the Walls and Pavement smil'd , The Roof would fain have bow'd to kisse His feet ; The pious Incense smelt the sweeter Childe And chang'd its usuall Path , with Him to meet : It soar'd not up , but to the Doore did stretch , Finding that neerer way its Heav'n to reach . 22. The Cberubs which dwelt close behinde the Veil , Had much adoe to keepe themselves within , Knowing that from their secret Oracle The outward Temple did the Glory winne , In which was now a Higher Preist then He For whom alone that yearly once was free . 23. O how the second Temples Lustre now Dazells the first ! That fabrick reared by Davids wise Sonne , did long afore hand bow Unto this younger Temples Majesty , And kiss the Dust , resigning up its place To this , which Jesu's Presence was to grace . 24. And now the Mother on her bended knee Before the Preist , presents to Heav'n her Sonne . Was ever heard of such a Preist as She Who offers God for an Oblation ! To Her th' Eternall Father sent Him down , And noble She returns Him back his owne . 25. When reverend Johazar receiv'd the Childe A secret Joy through all his bosome ran ; Much did he marvell how his Heart came fill'd With more than usuall Devotion ; Nor did He know that in his Arms much more Than Paradise , or than all Heav'n He bore . 26. But then ( being so admonish'd by the Law ) She payes five Shekells , and receives her Soune . Were all the World her owne , She would bestow It , and her Selfe , for his Redemption : But this poore Price serv'd Her to ransome Him , Who came Her and the whole world to redeeme . 27. Then two white Pidgeons ( her own Emblems ) She Presents , as Duties of Purification : The gentle Birds a mourning fell , to see That they must leave their dearer Habitation : Lesse sweet they thought the Altar , and would faine Be nestling in her Breast , or Lap againe . 28. But holy Simeon , whose stout Expectation Grounded upon Heav'ns Credit , did sustein His aged Life , by potent Inspiration Forgot his leaden pace , and flew amain Into the Temple ; for the nimble Blast Of Gods owne Spirit lent him youthfull haste . 29. O how his greedy Soule did Worke and Beat , And thinke the time an Age , till He was come Unto his Blisses Shore ; where in the heat Of hastie Zeale , He snatch'd his Saviour home Into his longing Armes , and Heart , which now Broke from his Lips , and in these Words did flow . 30. O Life , thou now art out of debt to my Long-stretch'd Attendance , and can'st nothing show Of further Worth , wherewith to charme mine Eye , And make it still be hankering heer below : No ; I have seen , what I did live to see , The worlds Hopes , and mine owne ; and heer-they be . 31. Deare Lord of Heav'n , heer is that hop'd-for He In whom lie treasur'd up Power and Salvation , Which now thy love exposed hath to be The blessed Theame of humane Contemplation , All Eyes may see this Face , as well as I , And cleerly read their owne Felicitie , 32. This noble Face ; by whose Soule-piercing Rayes The 〈◊〉 , untill now damm'd up in Night Admonish'd are to understand their Wayes , And tread the open Paths of High-noone Light : This Face , whose more than golden Beauties be The glorious Crown of Iacobs Progenie . 33. O Death , if thou dar'st draw neer Life's great King Come take possession of my willing Heart , That I a swarthy and unworthy Thing From his too radiant presence may depart : I am too blest to live , and cannot bear The burden of this heav'nly Lustre here . 34. The good Old man thus eas'd his pious Zeal ; And having sacrific'd a Kisse upon The Infants royall Foot , began to feel His Prayers were heard , and that Death hasted on : Which He to meet , went home , and order gave With sweet and hasty Joy about his Grave . 35. As Echo unto his Devotion , Loe The venerable Matron Anna came ; She whose Prophetick Heart did bid her goe To wait upon , and to adore the same Young Son of Wonders ; that her Sex in Her , As His in Him , its duty might prefer . 36. And here she met a full reward of all Those nights and dayes which in that place she spent : Her Fastings now turn d to a Festivall ; Her longing Prayers which unto Heav'n she sent To pull it down , now found it ready here , For in the Infants Face it did appear . 37. So cleerly it appear'd , that She could not Restrain her Tongue from being Trumper to The Dawne of its convincing Brightnesse , but Through Salems longest thickest Streets did goe , Spreading her Proclamation to each Eare And Heart , which long'd that heav'nly News to hear . 38. This call'd so many wondering Eyes to gaze Upon the Mother and her fairer Son ; That from the glory of that populous Place To poor and private Nazaret she did run , Where , in her humble House she hop'd to hide Her humbler Selfe from Honours growing Tide , 39. But Honour loves to scorn the Zealous Chase Of most ambitious eager Hunters ; and Pursues those modest Soules from place to place By whom she sees her orient Presence shunn'd . Nor is she e'r out-run , or fails to raise Their Names with Trophies , and their Brows with Bays . 40. But when in Salem the great News grew hot And flam'd to Herods Court : the Tyrants Breast Swell'd with new Rage ; for much he feared that This Fire might reach his Throne ; which made Him cast Deep desperate Counsells in his jealous Minde How for this Danger he some Curb might finde . 41. Mean while , as holy Joseph sleeping lay To gain new strength to work ; his Winged Friend Rouz'd up his Soul by a Celestiall Ray , Bidding him his swift flight to Egypt rend , For Herod now contrives to slay , said He , The Childe , and in Him , both thy Wife and Thee . 42. O that my Wings might be his Chariot ! But This noble Favour Heav'n reserves for thee . Flie then : But see thy selfe thou trouble not With thy Return ; for when the Storm shall be Cleerly blown over , I will thither come , And from thy Gods own Mouth recall thee Home , 43. This said ; his nearest way the Angel took To Heav'n and flutter'd loud as He went up : The noise made Joseph start ; who straight awoke And look'd about ; But He had gain'd the Top Of heav'n , and in the Sphears inclosed was E'r Josephs mortall Eye could thither passe . 44. Yet by the blessed influence He behinde Had left , the Saint did Him intirely Know : The priviledg'd Eyes of his religious Minde Had long acquainted been with him , and now He doubts not but this was his Guardian , who Had taught him oft what He instraits should doe , 45. Whil'st by her sable Curtains Night as yet Muffled up Heav'n , and kept the World in Bed , Himselfe He dressed , and made all things fit For his long journey : On the Asse He spred His Coverlet , and his own Pillow ( sweet And cleanly Hay ) he gave him for his meat . 46. The Beast thus baited : He his Axe , his Saws , His Planes , Rules , Mallets , and his other Store Of busie honest Implements bestows In his large Bag , the Treasury of his poor Industricus subsistance ; which he ties Fast to his Staffe , and on his Shoulders tries . 47. Two Bottles then ( all that the poor Man had ) Fresh filled at a neighbour Fountain , He Puts on his Girdle , with three Loaves of bread In a plain Pouch . Then stepping reverently Unto the Bed where the great Mother lay , Arise , said He , for Heav'n calls Us away . 48. When She the bus'nesse heard , and saw how He Had all things ready for their journey made : Far be it , she repli'd , that I should be At any houre to follow Heav'n afraid : Or that I for the Mornings light should tarry Who in my Arms my fairer Day doe carry . 49. I can be no where lost , deare Babe , whil'st I Travell with Thee , who never canst depart From thine own Home : Wherever Thou dost flie , Thine own Land still will meet Thee , for thou art By thine eternall Right , the Prince as well Of Ham and Egypt , as of Israel . 50. Arabia's Devotion has long since Supplid thee with this sacred Treasure , to Defray thy Charges : Thine own Providence Thy Purveyer was ; Thou knew'st we were to goe , And hast layd in Provision , e'r wee Could dream of any such Necessity , 51. And yet Necessity is no such thing To mighty Thee , whose all-commanding Hand Doth hold the Reins of Fate : the bloody King Musters his Wrath in vain , would'st thou with-stand His Spight in open Field : But thou know'st why It will be now more glorious to File . 52. This Journey 's but a step to Thee , who from The Pinnacle of all Sublimity Thy Fathers bosome did'st a Pilgrim come And take up thy abode in worthlesse Me : Me , who from Heav'n much further distant am , Than Memphis is from fair Jerusalem . 53. With that , She wrapp'd the Infant close , and took The Asses back ; whose bridle Joseph held , And long before the drowsie Town awoke , Led him far out into the quiet Field : Darknesse and Silence clinged round about , Barning Discovery and Suspition out . 54. Thus did the Heir of Heav'n betimes begin To 〈◊〉 out Patience to his World below , To sanctifie all Persecution , And make it by his owning , glorious grow : Who but new born , designed is to die , And long e'r He can goe , is fain to flie 55. Aurora now , the Porter of the Day , Gat up , and op'd the door unto the Sun ; Who peeping out with an abashed Ray , Beheld how far these Travellers had gone E'r He awoke , and doubted whether He Should in that Dayes Horizon needed be . 56. For He observ'd the Babe abroad , whose sight Cost Him a deeper Blush than that which dies His morning Cheeks : Yet He cheer'd up his light , And venturing on , resolv'd to trie his Eyes Upon that Infant-face of full-grown Blisse As Eaglets use to doe their own at His. 57. Now Love and Piety forbid , that thou My Psyche should'st disdain to trace their way , Since I so faire a Convoy thee allow Which neither Dangers feareth , nor Delay . Thy God was glad to travell on an Asse , But in this Chariot gives thee leave to passe . 58. That leave too noble is , cry'd she , for Me , A meaner thing than what He rode upon : Might I on foot , or rather on my Knee Crawle in his royall Path , no Princes Throne , Should tempt Me from my greater Honor : — 'T is Enough , said Phylax , now no more of this . 59. And here He took her up , and shook the Reins : That Item strait the greedy Coursers caught , And , scouring through the soft aereall Plains , Unto their View the Fields of Nazaret brought : Psyche soon knew the Place again , and cri'd , How much doe these thy Steeds my Thoughts out-ride . 60. Pitty thy Lord then , said the Guardian , who Though drove by Fear , was forc'd to use a pace Below the Name of Speed : Joseph did goe Before on foot , and lead the laden Asse : He led Him , and although He made no stay , Alas his very Going was Delay . 61. Besides , a thousand Cares more heavy lay Upon his Heart , then on his back the Load Of all his Tools : What Thoughts about the Way , What studies how to scape the full-ey'd Road , What Tendernesse to keep the Mother warm , What dainty Fears that God should take no Harm ! 62. See'st thou this private Path , which ever since With Lilies and with Violets hath smil'd , Which it received from the influence Both of the passant Mother and the Childe ? The Country wonder'd at the beautious List , But from what cause it sprung , they little wist . 63. As to the Sea , the silver River through A thousand by-pathes steals its secret Way ; So into Egypt this sweet Tract doth flow , Declining all things that its course might stay . Doubt not the Windings , but securely ride , For now the Way it self 's thy fragrant Guide . 64. Look how the Galilean Villages Their distance keep , and give the Path free leave To stretch it feit through all these Privacies : Look how the friendly Trees doe interweave Their Arms , and offer their Protection to Whoever here in Secresie would goe . 65. There did the carefull Mother light , to give Her Sonne his Dinner from her blessed Breast ; Whom with fit Entertainment to receive , Kinde Earth that sweetly-swelling Cushion drest : Wher e'r you see th' officious Flowers meet In such a Junto ; know it was her Seat. 66. But yonder Stable which thou seest shut Quite out of Town , and standing all alone , Did in its hospitable Litter let The Pilgrims take their first nights station . They with such Lodging long acquaintance had , And thou knowest what thy Lord his Cradle made . 67. Such Inns as this did carefull Joseph chuse And scap'd Observance all the way He went Neither the Calileans , nor the Jews Discovering his provident intent . With painfull Patience He his way did finde , And at the length Judea left behind . 68. He left Judea ; but first left by it , Since now to finde his Charge , the bloody Prince Deeply consulted . Thus thy Spouse thought fit To teach his future Exiles , that the sense Of their sad Sufferings sate full neer his Heart Who in this Banishment bore so deep a Part. 69. The freedome of the Reins here Phylax threw Upon his Coursers Backs , who cheered by That liberty , with sprightfull fervor flew And scorn'd the Towns which farre below did lie , Flinging their gallant foam , and snuffing up The Air , which seemd to them their Course to stop . 70. The Clouds took notice of their resolute hast , And stepp'd aside to make their Passage cleare ; Through which their smoking wheels did whirle as fast As Phebu's down the hill of his glib sphear : Which instantly so tir'd the Northern Winde , That puffing he and lagging came behinde . 71. Thus having lost Judea in a Mist Of farre-removed Aire , they rush'd into The famous Deserts unperceived list , Where their impatient Fire did spur them so That Phylax check'd them thrice , e'r they would hear His Hand , and stop their vehement career . 72. And then : Consider Psyche , well , said he , This squalid Sceen of churlish Desolation , This proper Region of Perplexity , This Soil all planted thick with Desperation , This storehouse of a thousand Famins , this Fountain of Droughts , this Realm of Wretchednesse : 73. This Country , which doth by its Neighbour-hood To Canaan ( that wide-spread Chanell , where Hony and Milk conspir'd into a flood Of costlesse , but incomparable Cheer , ) Advance the value of that blessed Soil , And its own vilenes aggravate the while . 74. Thus sticks black Night as foile unto the Day , And by its Blacknes lends it fairer Beams : Thus Sorrows stings inhance the sweets of Joy ; Thus Floods of Gall commend the Honey streams ; Thus Darknes cleaved fast upon the backs Of Looking-Glasses , them illustrious makes . 75. Well knew wise Heav'n Men would not understand Its royall Favour in'affording them The gentle Riches of a fertile Land , Were they not tutored by some such Clime Of Woes and Horrors , and forc'd to confesse A Gardens Blessing , by a Wildernesse . 76. Behold these needlesse Banks of Sand , which have No Seas to bound , but this vast Ocean Of Barrennesse ; where when the Windes conceive High-swolln Displeasure , and to Battell run Bandying their mutuall Blasts a thousand waies At once , a drie and parching storm they raise . 77. For the wilde Soile impatient to be plow'd At Eolu's pleasure , flies full in his face , And climbing up into a Tawny Cloud With smoking Rage torments its new-gained Place , Whilst blinded Passengers amazed stand , And all the Aire is nothing else but Sand. 78. This frighted gentler Nature farre from hence , Who in her bosome all 〈◊〉 Blessings bore , Her teeming Springs delicious Influence , Her Summers Beauties , and her Autumns store : And all the best of Winter too ; for here This sandy Mischeif schorcheth all the year . 79. The Trees , You see , are all dispers'd and fled , For fear of being onely Fuell here , And that before the Axe had summoned Them to the Hearth . The cheerly Birds which were Th' Inhabitants of their Bows , did them persue , Panting their sad layes all the way they flew . 80. This most inhospitable Earth will keep No Entertainment for tame honest Beasts , Goats , Asses , Camels , Horses , Oxen , Sheep , Can at her wretched Table be no Guests . No ; this is onely Mischiefs cursed stage , Where Beasts of Prey , and Monsters act their rage . 81. Look where a pair of dreadfull Tigres lie Couching in Ambush to attend their prey ; How should a fainting Traveller get by When two such hungry Deaths beset his way ! There runs a Lyon , with his hideous Note Tearing , for want of meat his greedy throat . 82. At the same Busines there 's a female Bear In meat and drink two days and nights behinde , Whose pined Whelps all yelling in her Ear Chode her abroad some Sustenance to finde . There runs a Bore , and whitens all his Path With foam , the scum of his intemperate Wrath. 83. But mark that Cave , before whose nasty Door An heap of excrementall Poisons lies , Next which , a Quakemire of congealed Gore Raild round about with naked Bones , descries What part fell Fury there hath play'd and who Dwells in that House whose Porch is trimmed so . 84. That gloomy Cloud which dams the Dens mouth up Is but the Tenants breath which keeps within , Who by our Talk is wakened unto hope Of some neer Prey : See now He doth begin To rouse Himself ; the Fire he spits before Is but the Porter to unlock his Door . 85. Though Psyche now had cheer'd & wrought her Heart Unto a more then female Valour ; yet She could not curb her 〈◊〉 , but gan to start At that all-flaming Dread the Monster spit : When Phylax smiling on her horror , cri'd , Fear not , for Heav'n and I am at thy side . 86. Of his own Comming , by his cruell Hisse He warning gives ; that stream of cole-black Blood He spews so thick , his wonted Usher is . Thus when some choise Feind breaks from Hell , a flood Of stinking Sulphure paves his dismall way , A bashing all the Aire , and poisning Day . 87. Behold his Eys like two bright Firebrands plac'd In Cakes of blood , their fatall beams display So with long flakes of glaring Raies enchased , Unto Heav'ns Anger Comets light the Way , Pointing with every beam , to Citties , or To Realms , and Countries , Famin , Plague , or War. 88. His Mouth which Foams with Venome , is the Gate Of helplesse Misery : his Jaws the Mill Of deplorable , and untimely Fate , His tongue a Weapon , on whose Fork doe dwell A thousand Deaths ; his throat , so black and broad , To his unhappie Preys the beaten Road. 89. His lethern Wings are those which lend its speed Unto Destruction ; his iron Paws Are Spights and Rages Hands ; his direfull Head , The Oracle whence Tyrants draw their Laws ; His scaly skin , the thick Embroydery Of confident remorselesse Cruelty . 90. His knotty Taile , pointed with stinging Fire , Which on his back in sullen scorn he throws , Is Deaths dread Chain ; that unrelenting Ire Which sits so high upon his craggie Brows , Is an afore-hand Sentence unto All Beasts , Birds , or Men , that in his way doe fall . 91. Hark how the bruised Aire complains , now He Moves the huge flailes of his most boistrous Wings : For the soft Nymph else-where was us'd to be Beaten with Fethers , or melodious Strings : Look in what state He through the Clouds doth stream ; The smoke before him rolls , behinde the Flame . 92. As when the martiall Griffen hovers neer The greedy Kite forgets his chased Prey , And turning Partner in the Sparrows fear With her into some Corner sneaks away : So doe all Monsters here acknowledge this Their Soveraign in all Rage and Dreadfulnesse . 93. Thou now seest neither Lyon , Boar , nor Bear , This Dragons Presence chas'd them all away Unto their closest Dens , and Caverns , where They trembling lie , and durst not look on Day . So doe all other strange portentuous Things Frighted hence by the Thunder of his Wings . 94. For else , thou here had'st Troops of Centaurs seen , A strange Composure of Horse-Infantry : Else Sphinx , and her ambiguous Brood , had been Abroad in all her fore-front Braverie , And with her polish'd Mayden face contended Her grizely Lyons Parts to have amended . 95. Else had unsatiable Harpies , her Neer Cosen Portents in the Winged Crew Boldly about this correspondent sphear With Virgins Looks , and Vultures Tallons flew : Else the salacious Fauns had here been skipping , The Satyrs dallying , and the Silvans tripping . 96. Else had that Riddle of Deformity , That Combination of all foule Disgrace , Who by the Belly of a Goate doth tie A Dragons Tail unto a Lyons Face , Ranged about these Sands , and sought what Prey It s equall-monstrous Hunger might allay . 97. Hast thou not heard how when old Israels Race Did through the Tryalls of this Wildernesse Unto the well-deserving Promise passe , They fell a Murmuring , because Successe Posted not on as fast as their Desire , And yeilding to the Way , began to tire ? 98. This made the Just Creator grant Commission To Vengance , his most trusty Factresse , who Mounting upon the back of Expedition Down to the Bottome of the World did goe , Whose choisest Dens of Horror having ey'd , Unto Erynni's Grott she turn'd aside . 99. The Fury started , and upon her head Straight up , stood every Snake : She ne'r till now Had seen a sight so full of fatall Dread , Though oft she view'd the deepest Deeps , and though She daily used for her Looking-glasses Her correspondent Sisters Monstrous Faces . 100. For in the Strangers furrow'd Brows were sown The Seeds of everlasting Indignation ; Her Eyes were constant Lightning , flashing down Upon her fiery Cheeks , and with their Motion Glancing a more than High-noon-day upon The frighted Night of that black Region . 101. Her sturdy Breast was made of burning Brasse , Her massie Arms compos'd of sparkling Steel ; Her adamantine Hands did sway a Mace Of red-hot Iron ; at her Back did dwell A Quiver stuff'd with forked Bolts of Thunder , Well-skill'd in tearing Clouds and Rocks in sunder 102. Fear , Anguish , Pain , Astonishment , Dispair , Dissention , Tumult , War , Plague , Famine , Drought , Confusion , Poys'nous and Tempestuous Aire , Eversion , Desolation Crying out , Wringing of Hands , Gnashing of Teeth , Sighs , Groans , Soule-gnawing Worms , were her Companions . 103. So were Schisme , Error , flintie Obduration , With Pride , and Impudence in Villany , And She , who though her fairer Garb and fashion Seen'd to suit more with lovely Company , Was yet as ranke a Curse as they , for She Was zealous , but blinde and false sanctitie . 104. But Vengeance spying her Erynnis quake , Constreind her dreadfull Aspect to remit Part of its Awfulnesse ; and tri'd to speake As milde as She lookd fierce : yet when She set Ope her Mouthes fornace , unto all the Cave Loud Thunder notice of her speaking gave . 105. Feare not , said She , I on an errand come Which well will suit with thy revengfull thought : The Sonnes of Jsrael thou know'st , with whom My Soveraigns Patience long time hath fought : Indeed He leads them through a Barren Earth , Bur yet He makes Heav'n bring their Victuals forth . 106. Yet Peevish murmuring they have forc'd Heav'n to Repent its Kindnesse : Wherefore thou must spare Some of thy Locks , which I am sent to throw About that Deserts now devoted Aire ; Where they shall lash the Rebells , till they see What 't is to kick at God , and Waken Me. 107. Me , whom soft Mercie long a-sleepe had kept Upon a Bed which She her selfe had made : Me , who for ever might in Peace have slept Did Mortals not take pleasure in this Trade Of sending up their shamelesse sinnes , to teare By their bold cry , my most unwilling Eare. 108. Me , who did never move this Hand in vain , Nor knew what 't was or Stroke or Aime to lose ; Me , who cannot be charmd a-sleep again But by the dying Groans of my proud foes ; Me , whose sure Power it selfe full deep did seale On Lucifer , and ramm'd him downe to Hell. 109. Erynnis glad to heare this Message , tore Two handfulls of her Tresses from her Head : Which Vengeance forth with to this Desert bore And through the trembling Aire their volumes spred ; First having breathed on them warlike fire Which all their breasts fill'd with mischeivous Ire . 110. No sooner were they tossed up , but they Perceiv'd themselves increased round about : Their Tails reach'd out themselves an hideous way , And from their sides a pair of Wings burst out ; Whose motion puffed and encreas'd the flame Which over all their monstrous Scales did stream . 111. Their owne Instinct taught them the readiest way To the rebellious Camp of Israell : Where seizing strait upon their helplesse Prey , Their fierie Poyson they so thick did spill , That all the Hoste had their Burnt-offring been , Had seasonable Mercie not stepp'd in . 112. Mercie stepp'd in , and by a Contre-plot Rearing a Brazen Serpent up , did heale All that were stung with fire , if they would put Trust in the Medicine of that Spectacle They gaz'd , and saw their Helpe , but could not prie Into the bottome of that Mysterie . 113. That crucified Serpent did present Thy Spouse , who raigning on his Crosse , did by His potent Dying gallantly prevent The Plot of Death , which more than He , did dye ; And crush the old red Dragon , who had hurl'd His monstrous Venome all about the World. 114. And now thou knowst the Pedigree of this Feirce Portent , which enflames and taints the Aire , His fierie Looks , and smoking flight confesse Of what Progenitors He is the Heire . Thinke now how sweet a Pilgrimage it was When thy young Lord did through such Monsters pass , 115. Yet ev'n this Passage , Psyche , shall appear So pretious unto future Saints , that They Will seeke their Habour no where else but heer , And make these Sands the Shore where they will lay Their Vessells safe from all those storms which rage Upon a secular Lifes unfaithfull Stage . 116. This Passage they will judge a Dedication Of all this Tract , to holy Privacie , Where they in undisturbed Contemplation Of Heav'n , shall sweetly live , and sweetlier die ; Fearing no longer other Monsters , when They once have reskewed themselves from Men. 117. Here will they build so strongly-mean a Cell As shall no Tempest nor no Plunder fear : Here they with Health and Industry will dwell , With Pains and Providence , but not with Care : Here they will importuned Earth intreat With Herbs or Roots to recompense their Sweat. 118. For neither stub born Flint , nor arid Sand Their Barrennesses Priviledge will dare Strictly to urge against the painfull Hand Of pious Poverty : Those Charters are Of Natures giving , and must needs give place Unto the grand Prerogative of Grace . 119. Here will their Eyes not interrupted be With fond Allurements of the newest Fashions , Whose Commendation speaks their Vanity , It being onely built upon Mutations . Their simple Sackcloth in one cut and guise To hide their Dust and Ashes will suffice . 120. Here shall no noise of chincking Money be Rebounded by their Hearts inchanted strings ; That Noise which with such charming Melody Through all the Worlds unhappy Quarters rings , And gains more Altars far for Mammon , than Will unto Heav'n allowed be by Men. 121. Here shall no glancing Eye , no mincing Pace , No sporting Locks , , no dainty Red and White , No wanton Dresse , no Tongues melodious Grace , No bidding Coynesse , no inviting Flight , Prevail upon their manly Hearts , to brook The tickling Slavery of a Womans Yoak . 122. Here no Ambition shall puffe up their Breast , And in their Soule a foolish dropsie raise , Who by themselves are freely dispossest Of all those Gardens which can bring forth Bayes , And live upon a Soil which nothing bears But Poverty , and Roots , and Sighs , and Tears . 123. Here shall they by no care of Wife and Child Be call'd away in Conscience from their Prayers , But shall by Virtues daily Progrese build Unto the Top of Heav'n their mystick Stayers , By which they once again the World shall leave , Nobly rebounding upward from their grave . 124. But now this long Discourss devoured had The longer Way , and Egypt did draw neer . Thebai's Fields and Woods , and Towns , were glad That to the Desert they next Neighbours were , And to these Strangers might the first afford Kinde Entertainment , as once to their Lord. 125. When , Loe , said Phylax , now the World grows tame , And a milde hospitable Prospect yeilds , These are the outmost skirts of populous Ham Tufted with Woods , and lac'd with flowrie Fields : A welcome Harbour to those Pilgrims , who Have labour'd through this Deserts Sea of Woe . 126. At the last Furrows end thus Rest doth stand And gently leads the Weary Plowman home : So hangs the Garland at the Race's end , Smiling upon the Runners as they come ; So Summer cheers the pined Earth , when she Has run through Winters totall Tyrannie . 127. Hither this Joseph came ; and brought with Him Far more Salvation , then the Other , though From Famins Jaws he Egypt did redeem , And fed seav'n starved years with Corn enough : Hither He came , and brought with him the Bread By which the World eternally is Fed. 128. How glad was hee to see his Charge was here Arrived safe through all those perillous Wayes ! Upon the Childe he look'd , but through a Tear Of Love and Joy , and paid their Safeties Praise To him whose Providence had in that wide Region of Dangers , to his Guides been Guide . 129. Then passing to that Town thou seest there Which from old Hermes borrowing its Fame , The title of Hermopolis doth wear , Neer unto that Religious Tree he came : The Natives call it Persea , and with high Esteem its Leaves and Apples magnifie . 130. Observe them well : Each Leafe presents the true Shape of a Tongue , which talks its whispering part To every Winde : The dangling Apples shew The perfect feature of a panting Heart . O that the World would learn this of the ree , That with the Tongue , the Heart should joyned be ! 131. Blinde Superstition had hallowed it To Isi's honour ; but the honest Tree Made bold that fond Relation to forget When thy great Spouse drew neer : for instantly With orthodox Devotion pliant grown Unto the Earth her Head she bowed down : 132. Where she with all her Hearts the Childe ador'd , And , as she could , with all her Tongues , did sound His Praise who is of Hearts and Tongues sole Lord. Then having with her Boughs sweep'd clean the Ground She rose and gave Him way , yet out she stretch'd Her Neck , and after him her Arms she reach'd . 133. But when neer to the Cittie Gate he came , Isis , of stupid Marble made , and there Set up , and wisely fastned on a Frame Full as divine a stone as she ; with fear And awe surprised was , and 'gan to quake At first , and then to bend , and then to break . 134. Poor Idol ! which had never Sense till now , And now feels onely its own Ruine : Down Tumbles the long adored Goddesse Cow , Resigning back that Worship to its own True Lord , which she had long usurped by The help of Egypts mad Idolatrie . 135. Her fair spred Horns are shatter'd off ; her Brow Bruis'd out of fashion ; and quite broke her Neck : The Dietie advanc'd to Rubbish now Has Power to help the Country , if in thick And mirey way dispos'd : which sure is more Assistance than it ever gave before . 136. Thus when the Reverend Ark of God was set In Dagons Temple , down the Idoll fell , And making haste out at the Door to get , Quite broke his Godship on the stronger Sell ; Where when his Servants entered , they found The wretched Fish in its own Ruines drown'd . 137. But in the Citties ( and the Peoples ) Heart Upon a golden Pillar mounted high And deck'd with all the wit and Pride of Art Serapis stood ; the Oxe of Majesty ; Whose Glory by a consecrated Crown Wreathed about his mighty Horns was shown . 138. As in that street the noble Pilgrims went Enquiring for an Inne ; the guilty Beast His steely Knees , and brasen Body bent , And by his massie Weight so strongly cast Himself upon the ground , that to an heap Of Fragments from his God-head he did leap , 139. The People wonder'd at the Prodigie : But Joseph and his Virgin Consort knew To what more powerfull Divinity The Idoll did his due Obeisance shew . What by inspired Esays Pen had been Pointed out long a-forehand , they had seen . 140. He had foretold that into Egypt thy Great Spouse should on a swift Cloud mounted ride And that the Idols should be moved by His potent Presence ; And they soon descri'd This Cloud to be his Mothers Bosome , where He shrowed rode the fastest pace of fear . 141. This made good Joseph travell up and down To spred the Ruine of Idolatry Through every populous superstitious Town Which did the Horned Statues Deifie ; His righteous Soule being tortured , to see That Men should more than Marble stupid be , 142. And wheresoe'r upon Zeals Wings he flew Equall Successe still bore him company ; Still the infernall Spirits their Lodgings threw In peeces , as thy mighty Lord drew nigh . Thou shalt no further goe ; but I will tell Thee here , what Wonders afterward befell . 143. The Heart of Egypt melted down its Breast , As from their Pillars their vain Gods had done . The Priests and sage Magitiaus broke their Rest To finde this Accidents Occasion : And all one night resolv'd , at counsell met , To spend their utmost spels and Charms on it , 144. Jannes , a Man both of his Race and Name Who Moses did oppose , the work began : 'T was in a Vault , where Days looks never came , Untroad as yet by any mortall Man Who was not full as black as they , and made Solemnly free of their accursed Trade . 145. In this deep Temple of Infernall Arts Lighting a Taper temper'd with the Fat That grew about his Predecessors Hearts , It in a dead Mans mossie Skull hee set : The Mists and Stincks long wrestled with the flame , But at the last the Taper overcame . 146. Then gaping wide , both with his Mouth and Eyes , He spew'd seav'n solemn Curses on Day-light , Which though it saw the broken Dieties , Would not oetect what sacrilegious Might Had thrown them down : And then those Gods he blest Whose luck it was in gloomy Holes to rest . 147. For on a Shrine still standing there appeard Serapis , Isis , and a smokie Rout Of lester Gods : The Altar was besmear'd With thick and bloody Gore ; and round about In 〈◊〉 fragments lay Cheeks , Noses , Eyes , Hearts , Shoulders , LIvers , Leggs , Arms , Bowells , Thighs . 148. These hideous Dainties , was the Breakfast for A Crocodile , which in the Corner lay : But tain'd by strong Enchantments , durst not stir When ever to their Magick Bus'nesse they Address'd themselves . No Monster , but compared With them , a milde and gentle Thing appeared . 149. The Walls with Leeks and Onyons garnish'd were , For courteous Egypt had made Gods of these , And from her well-dung'd Soil reap'd every year A worthy Crop of young fresh Dieties . Upon the Reofe did painted Nilus flow , That God whose bounty makes those other grow . 150. Here Jannes , having thrice wash'd his left Hand , And stain'd with it Cocytu's Streams , which hee Had in a Laver by : He takes his Wand , That Wand which once liv'd on a Cypresse Tree Planted on Acheron's Bank , but now was made The deadly Scepter of their Magick Trade . 151. A Scepter unto which the Moon , the Sun , The Stars , had often stoop'd , and Nature bow'd : Oft had it turn'd the course of Phlegeton ; Oft had it troubled Hell , and forc'd the proud Tyrant , for all his Iron Mace , to be Obedient to its monstrous Witchery , 152. With that hee draws a Circle on the Floor ; ( Spred thick with Ashes of a funerall Pile , ) Which with strange Lines , and Hooks , and Forks , and Store Of shapeless shapes and Figures he doth fill , Wilde Heiroglyphicks , stark mad Characters , Whil'st each Draught with his Neighbour snarls and jarrs . 153. Into this Hell of scratches in steps hee , ( Almost as strange a thing as it , ) and there Three groans he gave , three times he bow'd his Knee ; He thrice with blood besprinkled his Left Eare ; Three times he strooke the ground , and mumbled o'r The Monsters hee had written there before . 154. Then lifting up his hollow Voice , hee cri'd , By Jannes and by Jambres our great Sires ; By Pharaohs adamantine Soul , which tri'd A fall with Israels God ; By all those Fires Which we have on your Altars layd , and them Which in black Styx or Erebus doe swim : 155. By these profound mysterious Notes which I Have figured here ; by dread Tyfiphone , By stern Alecto , and Megera ; by Huge Cerberns his Heads Triplicity ; By Hells wide open Gates ; by the divine Scepters of Pluto , and of Proserpine . 156. By your own Heads , who onely here have your Safe Sanctuary found ; I you conjure Serapis , Isis , and each lesser Power , No longer your dishononr to endure . What boots it here to be a standing God , If ev'n the best of You falls down abroad : 157. For from Hermopolis unfortunate Gate Ruine set forth , and boldly made her Prey On every publick Dietie , whose fate It was to stand in her devouring Way . Whence comes this Down-fall of Religion ? What Has spred amongst the Gods this deadly Rot ? 158. Let Me but know , and I will make Heav'n bow And kisse the feet of Hell : the Center I Will in the face of scornfull Phebus throw , And at high noon with Midnight choke the Skie : But I will be reveng'd for you , and make ( Though they be all the World ) your Enemies quake , 159. Here the black foam stopp'd up his Mouth ; and He With griezly ghastly face , with staring Eyes , With Breast tormented by Anxiety , With languid Arms and Hands , with quivering Thighs , Expect the Issue of his Charms to see , And what his Oracles Reply would be . 160. When loe , ( for then thy Spouse was comming nigh That very place ) a hideous Groan did fill The mourning Vault , which was rebounded by So strong an Earthquake , that the Idolls fell , And by their prostrate fragments in the Cave Did their own Temple turn into their Grave . 161. Scarcely had Jannes and his frighted Crew Time to escape the Rume of their Gods : But being out , their Books away they threw In indignation , and brake their Rods ; And having nothing else whereon to poure Their Spight , their lipps they bit , their hair they tore . 162. His secret Vengance thus thy Little Lord Sheath'd in the Bowells of Idolatry , Whil'st puzzeld Egypt never saw the Sword , Nor knew for whom it reap'd this Victory . The Angel thus of old their First-born slew , When undiscerned through the Land He flew . 163. Mean while fell Herod busie was about The matchless Master-peice of Tyranny : Which how it was Conceived , and how Brought Forth , the dull Vulgar's Ey 's too dim to see , For it was hatch'd as low as Hell : But I To thee will ope all the black Mystery . 164. Mischievous were that Prince's Counsells : But Proud Lucifer had deeper Plots than He And fear'd his Crown more than did Herod , at The new-born Kings high-fam'd Discovery ; For in his ears the Shepheards Storie rung , And the strange Musick of the Christmas Song . 165. The Mouth of Thunder never yet had spoke Such Terror to his Soul , as those soft Notes , Which tun'd to Joy's and Peace's Key , had broke From the sweet Nests of those bright Angels Throats . Nor was this Omen all : for He had spi'd That Eastern Star which did the Wisemen guide . 166. No Light did ever fright Him so , but that Whose Darts did throw him headlong from the Top Of Heav'ns sublimest Pinnacle , and shut Him up in deepest Night : where He keep'd shop And every sort of sinfull Wares did sell To those who with their Soules will purchase Hell. 167. For now he knew his Trade would never thrive , And that few Chapmen would delight to buy ; So long as that great Infant was alive , With whose more profitable Diety Shepheards and Kings to traffick had begun , And taught the World which way for Gains to run 168. Ten thousand Spawns of his deep plotting Brain He tumbles o'r , yet none could please his Eye : Again hee Thinks , and yet Dislikes again : But Vow 's at last , how e'r , thy Spouse shall die . He Vow 's by his own Head , and seeks some Fiend Who might dispatch the Businesse to his minde . 169. A Rock there stands neer to Cocytu's Bank Which to the River opes its monstrous Jaws , Sucking no other Breath , but what the rank And Sulphury Vapour of that Water throws Into its Mouth , which far more venomous makes The steaming Poyson that from thence it takes . 170. In winding Holes , and ragged Corners there Whole Families of Adders , Vipers , Snakes , Asps , Basilisks , and Dragons dwelling are , Whose constant and confounding Hissing makes The Language of that Mouth , and plainly tells What kinde of Prodigie beyond them dwells . 171. The Throat sticks thick with bones of Leggs and Arms Which ravenous Haste had there left by the Way ; With undigested Heaps the Stomack swarms Which in that Sink and Den of Murder lay ; In whose immeasurable Bottome stood A reeking Lake of young and guiltless Blood. 172. But at the Cavern , where the Heart should lie , Was hung a sevenfold Door of massie Brass , Plated with Adamant , and conjur'd by A thousand Bars and Locks , to let no crosse Mischance peep in ; besides as many Seals Treading on one anothers crowded heels . 173. Above , a Watch-tower was , erected high , Windows full ; where Linx stood night and day : Before the Door an hundred Doggs did lie , Upon whose ears no sleep did ever prey : Next them , as many Cocks ; and next to these A vigilant Company of trusty Geese . 174. Within were dark Meanders , dammed up By frequent Doors , and by their Porters too , Whose office never was to set them ope , But see that not so much as Thought should goe That way : They oft put out their Lights , for fear Some cunning Beam might spie a Cranny there . 175. Before the inmost Gate , a mighty Moat The Palace far from Dangers did divide : No Bridge it knew , and but one single Boat , In which no more than one at once could ride ; And this unto the shore fast Pris'ner was Under a Chain of Steel , and Lock of Brasse . 176. Upon that shore in due Array was set With Weapons ready drawn , a treble Watch , That no Disturbance might presume to put Its finger forth , or touch the jealous Latch : They with a loud alarm all roused were If but the Image of a Noise came there . 177. But in that House , so dark and so profound That Hell it selfe seems there sunk down in Hell ; A Thing , ô how much more than Monster , drown'd Yet deeper in torturings , did dwell . One who had chose Disquiet for her Rest , One who all Furies is to her own breast . 178. Suspition is her Name : Full is her Head Of thoughtfull Eyes , which alwaies learning seem , And alwaies wide ope ; for they know no Lid Which might twixt Labour interpose and them . They look on Sleep , as on a treacherous Thing Who might bring Dangers under his black Wing . 179. But chiefly upon One Another they , Their jealous and misgiving Glances throw ; And 'cause they can no grounds of fear bewray , Of the more deep-layd Dangers fearfull grow : And whil'st they all thus mutually stare , Each bids his brother of himselfe beware . 180. Her large thin Ear stood always prick'd upright To catch each Sound and Whisper that came neer : Sometimes , as her own Fancie took its flight But through her head , she thought some Noise was there , Her hollow Cheeks had gaped long for meat , But Doubts and Fears forbad her still to eat . 181. In every Dish and Cup she seem'd to see Some Poysonsliely laid in Ambushment . Alas , and could there any Venome be So venomous as she , who might have lent New power to Dragons stings ; and mad each field Of Thessaly , fairer Cropps of Poyson yeild . 182. Her Garments were inpenetrable Steel , Of the same Temper with great Satans shield : A brazen Buckler did her left Hand fill . And in her right , a mighty Sword she held : Weapons with which she never did entend To fight , but onely her own Head defend , 183. Her Chair had fourty iron Feet ; which all Where double nayled to the ground ; Yet she Beleeved not but still the Seat might fall By sudden undermining Treachery : This made her seldome sit ; and when she did , Over her shoulder still she turn'd her Head. 184. No Morning pass'd , but some on Work she set To make her new Keyes ; being jealous still Her Foes might patterns of her old ones get . Seav'n times a moneth she changed her broad Seal ; As her own Selfe she would have done , had she Known how to alter her Deformity . 185. With contradicting Thoughts her Breast did rise ; Which were no sooner liked , but rejected : She boulted every Counsell twise or thrice , And what did surest seem , she most suspected . Oft would she skip and fling about , and start . Sometimes at the meer Motion of her Heart . 186. An Oath of strict Allegiance thrice a day She forc'd her numerous Family to take ; And chang'd their Offices as oft , least they Themselves too strong for her Commands might make . Strange Officers , yet fitting to attend Upon so true and Soveraign a 〈◊〉 187. The first was tall and , big-bon'd Cowardize Whose lazy Neck upon her shoulders lay , And both her Hands upon her Head ; her Eyes Were alwayes winking least the dint of Day Should them surprise ; between her leggs she hid Her Taile , which , as it touch'd them , shivered . 188. Next Her , stood Crueltie , supported by Advantage ; in her Hands all Engins were And fell Inventions of Tyrannie : What Hooks , what Forks , what Whips , what Racks were there , What Insultation , what Wrath , what War , What Wounds , what Salvagnesse , what Massacre ! 189. Close in the Corner stood pale Thoughtfulnesse , Upon whose lips fast sealed Silence sate : Her businesse was a thousand things to guesse ; She stamp'd , her head she scratch'd , her breast she beat , Her wearied Eyes she nailed on the ground , And in her endlesse selfe , her selfe she drown'd . 190. About the Room ran furious Discontent , And when all others did escape her War , She wag'd it with her selfe ; her Clothes she rent , Her cheeks she gashed , and she tore her hair : But Malice ssiely crept , and dealt her spight Unto her Neighbours in a secret Fight . 191. Yet slippery Guile was nimbler than the rest : Her quaint Attire was of Chamelions skins ; She in two minutes could become at least An hundred Virtues and as many Sins , All Polypusse's feet she had , and was Fortunes true Echo , Proteu's looking-glasse . 192. With Her , was complementall Flatery , With silver Tongue , and more than golden Words : Her hand she alwayes kiss'd , and bent her knee , But in her Mantle hid two poys'ned swords . Of these , and thousand others like to them , Did foule Suspition her house-hold frame . 193. When Lucifer had raked many Dens And found no Fury furious enough To manage his Designe ; at last he runs Down to this sinck ; where as He 'gan to show His sulphury face , the Porters quickly knew Their Sultan , and the Gates wide open threw . 194. The Boat flew from its chain to meet His feet And wafted Him unto the Privy Watch ; Down fell their Swords ; up went their Hands , to greet Their Soveraigns Comming , and to draw the Latch : Suspition started as they op'd the Door , And wonder'd why her Doggs bark'd not before . 195. But dread and Awe had stopp'd their Mouthes , as now They seal'd Hers too , to see grand Lucifer : She fear'd the worst ; and thought that in his brow She read some lines of Wrath and Spight to Her. But He wip'd from his Lips the Fire and Smoake , And , with a Kisses Preface , thus He spoke . 196. Madame , be not afraid , for well I know And love my Friends , and thou art one of them ; Witnesse that mighty Trust which I will now Treasure in Thee ; it is my Diadem , My Diadem is lost , if thou dost not Procure Destruction to Maries Brat . 197. Herod will doe his best , ( I know him well , ) If he be aided by thy Inspiration ; There 's not an Heart that lives , where more of Hell Has taken up its earthly habitation : Adde but thy Power , and He will be compleat , And bravely venture on the barbarous Feat . 198. Thy Handmayd Cruelty alone will be Sufficient ; take but Her along , and goe . When Thou that Baby-Gods Blood bring'st to Me , I 'le plant a Crown upon thy worthy Brow , And set Thee on an ever-burning Throne , Wher thou shalt raign Queen of Perdition . 199. Glad was the Hag to hear the businesse , and Promis'd her Lord her utmost Faith and Care ; Who laying on her head his sooty Hand , Cri'd , Take Hells Blessing with Thee , ô my Dear , Successe attend thy Loyalty , and may , Heav'ns envious Tyrant not disturb thy way . 200. Forthwith , through Asphaltite's odious Lake She tore her Path , and in the mid'st boil'd up : The Sulphure started , and the Banks did shake , Down to the Bottome fled the frighted Top ; That most victorious Stinck which there did dwell Till now , could not endure Her stronger Smell . 201. Horror on all the Elements did seize , And taught the rest , aswell as Earth , to quake . Blasting deflour'd the Medows , and the Trees ; Her Noise a thousand Witche's Ghosts did wake , And made the Night-ravens croke , the Scritchowles squeek The Dogs houle , & the fatall Mandraks shriek . 202. All Men and Beasts fled from her frightfull Face ; And Heav'n it selfe would fain have run away , Had it but known of any other Place Besides its own , where to have turn'd that Day . Yet Phebus made a shift to lurk and crow'd His Eye behinde the Curtaine of a Cloud . 203. But when she mark'd how Nature shunn'd her sight , She with Invisibility array'd Her selfe , and , unsuspected as the Light , To He●ods Palace stole ; where Care had layd The Tyrant fast asleep ; Into whose breast Her Consort , and her Selfe the Fury thrust . 204. As when a Viper squeas'd into his Bowle By Treasons secret hand , a heedlesse King Drinks down ; the Poyson in his Guts doth roule , And with a War of Pangs his Entrails wring : So did this Monster with tempestuous Smart , Rage in the Bowells of fell Herods Heart . 205. A thousand Fancies and selfe-thwarting Fears Ran through his Soul , and chas'd Sleep from his Eyes : When , starting up , his griezly Beard He tears , And round about his Chamber cursing Flies : He curs'd Himselfe , and Heav'n , and all its Stars , But chiefly that which pointed out his fears . 206. Have I , said He , thus long attended on My petty Businesse , whil'st my Crown and Head Lie at the Stake ! Have I let Treason run And gather strength upon my life to tread ! Fie Herod , fie ! Wert thou that onely He Who did a Scepter count Felicity ! 207. What Madnesse made Thee suffer those bold Kings Who blaz'd the Birth of the Jessean Prince , To prate in Salem of such dangerous Things ! Hadst thou not fire and sword to chase them thence ! Could not thy flaming Steel have shined far More potently than their enchanting Star ? 208. But all the Furies stings are due to thee , For trusting their bare Word , for their Return . Art thou that famous King of Policie Who by thy Brain didst for thy Temples earn The Crown they wear ! and canst thou cosen'd be By three old doting Mens poor subtilty ? 209. See now how for thy credulous Courtesie Thou art repayd : Those Kings the News have spred Through all the Regions of Arabie ; And by a joint consent have made an head To tear fool'd Herod from his Throne , and set That Infant , as a wiser Prince , on it . 210. Me thinks I smell the Battell drawing neer , And see the Veng'ance of my carelesse Brain ; Me thinks the Thunder of their Arms I hear , And see their Lightning flashing on the Plain : Me thinks the Aire about my Ears doth ring The shouted Name of Israels new-born King. 211. The Superstitious Priests will all comply With the new Powers against despised Me , And triumph that their reverend Prophesie In my dethroning They fulfilled see . My Idumean Stock too well they know , And much adoe I had to make them bow . 212. As for the giddy Multitude whom I Have with an heavy Scepter pressed down , All Change to them will seem Felicity , Who all Conditions like before their own : But when Religion calls to Innovation , What Banks can curb a popular Inundation ? 213. My Nobles all will take the stronger side In hopes to serve a gentler Prince than I : Good store of Coin they have to loose , with wide And fair possessions , which will closely tie Them to the Eastern Powers , and make them run With them to idolize the Rising Sun. 214. Heav'n is a Thing which owes Me no good Will , Nor have I reason to expect its aid ; 'T was ever my Desire , and is so still , To be mine own God : I confesse I layd Some Moneyes out upon the Temple , but To mine own Ends I dedicated it . 215. None have I left to trust but onely Thee , O Thou my high and once Heroick Heart ! Why may not some exploit of Crueltie Heightned beyond Example make Fate start ? Why may not Herod's Sword cut out that Leaf Of Destinie which doth enroll his Grief ? 216. It must and shall be so : I will not own A Tyrants Name for Nothing : let the Head Of Caesar weare the Worlds Imperiall Crown With love and gentleness embellished ; So I may safely reign , and shew this Age The King of Wrath , and Emperour of Rage . 217. And let Heav'ns Soveraigne thank himself , if I Torment him with a stouter sin , than yet In his scorn'd face from Earth did ever flie : Who bid Him wake my Fears ? Who bid Him set An ominous Comet to out-stare my Rest , And light Warrs journey hither from the East ? 218. From two years old and under , every Childe That breaths in Bethleem , and the Quarters round ( That of my purpose I be not beguild ) Shall be my sacrifice : and if no Wound Amongst all those can finde my Rivalls Heart , Then let Him scape ; I shall have done my part . 219. But sure it cannot miss : And then I wonder What can the vain Arabian forces doe : If the foundation once be split in sunder , On in their building they will never goe ; If I their Infant in his Budde doe crop , Surely the dangerous floure will ne'r grow up . 220. This said . He nodds his speciall servant , ( one Who might have Engine been to Pluto , and The deadliest bus'ness of all Hell have done , ) Who joying in his Soveraigns Command , The black Commission writ , which was to be In blood transcribed by the Souldierie . 221. For Herod had an armed Crew , which He With mighty Care and Cost had pick'd and chose From Idumea , Scythia , Barbarie ; Men ruder than their Countries ; all sworne Foes Unto Humanitie ; their Looks of Brass , Their Hands of Steel , their Heart of Marble was . 222. As practiz'd Tigres in the Theatre Let loose unto their keen and hungry spight , With dreadfull joy hast to their wished War ; Where , with their looks the helpless slaves they fright Out of their lives , and then their Bodies tear , Slaying again what first they kill'd by fear . 223. So did these Caytiffs unto Bethleem run With Knives and Fauchions arm'd , and with their more Inhumane Weapon , their Commission , Counting Delay their Torment . With a Roar They entered the Town , and could not choose But signifie all Hell was now broke loose . 224. There they , in Herods Name proclaim , that they By Him were sent a punctuall List to take Of all the Infants which from such a Day In Bethleem and its Coasts were born : for lack Of every ones appearance , threatning to The Infant Death , and to the Mother Woe . 225. These Summons through the Town and Country flew , And when the next Days Sun had reach'd its height , Into the Market place all Mothers drew Who in their Arms their tender Burdens brought : A Sight which might all Beasts unbarbarize , Yet drew no Pitry from these Souldiers Eys . 226. For they a Watch at every corner set , And then with all Extremities of Rage Their monstrous Charge in Execution put . The Sun's Eye never yet beheld a Stage So full of Tragedies , nor Hell spred forth In such a salvage Pageant on the Earth . 227. In vain the lamentable Mothers Cries And Tears , and Prayers , and loud Expostulations Mix'd with their Infant Shrieks ; although the Skies They fill'd , and rent with their strong Exclamations : For still the unrelenting Souldiers Ear Nothing but Herod's fell Command would hear . 228. Their Preys they by the Arme , or Leg , or Head From their softe native Sanctuaries tore ; Whose blood as in that barbarous strife they shed , They daub'd the Mothers with the Childrens gore , And then their Bowells in their faces threw : Sure they had none , who thus could others shew . 229. The Townsmen who this Massacre beheld , Could lend no Succour to the Infant 's Crie ; By stiffe Astonishment some being kill'd , Others by cruell Fear enforc'd to flie , Not knowing but the Souldiers dire Commission Might adde the Fathers to their Babes Perdition . 230. Heer Sarah kiss'd an Arm , Rebecca there A Legg ; all that was left of eithers Son : Heer Rachel Earth , and Air , and Heav'n did tear With her impatient Lamentation , Having but two bemangled Hands to show Of those sweet Tiwnns which suck'd her breast but now . 231. Thus this most harmless flock of tender Lambs A woefull Heap of fragments did become , Their milkie fleeces , and their whiter Names Being dyed deep in rubie Martyrdome : Thus 〈◊〉 Rama , now made childeless 〈◊〉 , Thus all the Market was to Shambles turn'd . 232. One Nurse was there , who when the Souldier caught Her Infant by the throat , cri'd out , Beware , This is great Herods Sonne ; and if you doubt , An hundred Witnesses heer ready are . She cri'd ; but e'r she had pronounc'd that Word , The Intants Heart was bleeding on the Sword. 233. Thus provident Veng'ance met the Tyrant in The forefront of his Crime , whilst blinded by His hasty Fears , his Rage he doth begin At his own Bowells : Herod's Sonne must die , And Heavn's escape the Sword , though He alone Was the aime of this vast destruction . 234. This , when the slaughter Fame at Rome had told , And Cesars ear with just amazement fill'd Made Him crie out : Were I to chuse , I would Be Herod's Hog much rather than his Child . But Cesar knew not what the Babe did gaine , Nor that He now more than himself did reign . 235. These roseall Budds of early Martyrdome Transplanted were to Paradise , and there Beyond the reach of Herod , did become Floures of eternall bliss , whose Temples are Imbrac'd with crowns of joy , whose hands with Palms Whose eyes with beams , whose tongues are fill'd with psalms . 236. But now the Blood-hounds back to Hered went And brandish'd on their stained Swords the Sign Of their owne guilt . The sight gave high content To their fell Soveraign , hoping the Divine Infant was now destroyd , and that his Crown In spight of all Arabia was his own . 237. Yet to make sure ( for in a Tyrants breast Suspition like the Vulture faind to gnaw On Tytiu's Soul , makes its eternall feast , ) The Jews he summons by a rigid Law Without the least exception , to swear Allegiance unto Him , and to his Heir . 238. Alas , He little thought his slaughterd Son Was now become a stronger Foe , than those Arabian Kings his own Suspition Had arm'd against himselfe ; or that there rose From the massacred Babes , a mighty Band Which scornd the power both of his Head & 〈◊〉 239. For now these Infants Blood to Heav'n did send A louder Crie than had their Mothers done : Nor doth the great Creators Justice lend A readier Ear to any Plantiffs Moan , Than unto this : although Mortality Belongs to Man , Mans Blood can never 〈◊〉 240. Next neighbour to the Dead Seas poys'nous shore There stands a gloomy Grove , where cheerly Day Had never roome to shew her face , such store Of Box , Yew , Cypress , dammed up her way ; Whose fatall Brows and Branches every where With Owls , and Batts , and Ravens impeopled 〈◊〉 241. Beside , a sturdie Mist of Stincks doth stick Upon the wretched Air , and her defloure Unwholsome Vapors gathering black and thick Drop morn and ev'n into a venomous shour , Where drunk up by the cursed Earth below It makes the Hemlocks and the Poppy grow . 242. Amidst these dismall shades , is sunk a Cave , At whose black Door , uncessant Cries , and 〈◊〉 And Ejulations the Office have Of never sleeping Porters : all the Stones Hang thick with Tears , being mov'd to that Compassion By the sad Genius of their Habitation , 243. The Mistresse of the House doth alway lie Upon her weary Bed ; which hedged in By melancholick Curtains , doth supply The Graves dark Office , and aforehand 'gin To teach her what her Coffin ment , and what Her Herse , which ready by her Couch were set . 244. Her Pillows were of softest Down , but yet On churlish Thorns and Stones she seem'd to lie : Oft did she rosse and turn and tumble , but Could never shift her sturdy Griefe , which by That Motion onely wakened was , and did But gather strength to roll about the Bed. 245. Shootings , and Megrims raged in her Head , A desperate squinsey dammed up her throat , The tawny Jaundise in her Eyes was spred , The Tooth-ache of her Jaws full Power had got , Stark-raving Madnes sate upon her Tongue , Ten thousand Cramps her shrivel'd Body wrung . 246. The Fever , Colick , Griping , Strangury , Gout , Apoplexie , Scurvy , Pestilence , Stone , Rupture , Phthisis , Dropsie , Plurisie , Flux , Surfet , Asthma , and the confluence Of all divided Deaths , united were In one strange Masse , and learn'd to live in Her. 247. The odious Scab , the ever-gnawing Itch , The stinging Bile , the wasting Leprosie The banefull Pocks , the Wolf and Canker ( which On her make fat their dreadfull Luxury , ) Conspire with every sort of horrid Sore To clothe her round with most infectious Gore . 248. Pots , Papyrs , Glasses , sweet and stinking Things , Were marshal'd on a Cup-bord standing by , Which Physick brought to ease those Pangs and Stings , Or at the least cure her own Poverty . Costly Additions unto Pain were these , And onely eas'd the Purses Plurisies . 249. For though full many a dear Docter there Talk'd words as strange as her Diseases ; yet Her pertinacious Torments would not hear Either there Druggs of Nature or of Wit , Nor minde their Stories , or regard at all Their Oracles out of the Urinall . 250. Her whining Kindred stood about the Bed , And , though , alas , her case were too too plain , With tedious Love , still ask'd Her , how she did . Heaping that Crambe on her other Pain : Their fond Remembrances would never let Her any one of all her Pangs forget . 251. Down to this Loathsome She , sterne Justice came ; Tall was her Person and her Looks were high , Strength in her martiall Sinews made its home , Darts of keen fire did stream from either Eye ; For she , what e'r Men Fancy , Eyes can finde ; Alas , Earths Justice , and not Heav'ns , is blinde . 252. Her right Hand held a Sword of two-edg'd flame , Her left a Ballance : in one Scale did lie A mighty Masse inscrib'd with Herods Name , A Masse of Pride and bloody Tyranny , Which press'd it down to Hell : Mean while the other Fill'd with vain Winde , flew up and left its Brother , 253. When Sicknesse ( for that was the Furies Name ) Beheld her Soveraign Queen , she rais'd her Head , And to obeysance did her Body frame : Black Streams of poys'nous Gore straight issued From all her Sores , and with outragious stinck Ran down into her Beds contagious sink . 254. Up up , said Justice , and be dress'd apace ; I on an earnest errand thee must send : Time was when thou a tedious Way did'st trace At Hells and envious Lucifers Command ; Usurpers , which have no just power on thee ; 'T is fit thou doe as much for Heav'n and Me. 255. Unto the Land of Uz they made thee run , And poure the bottome of thy whole despight ; Upon the reverend Body of a Man Which was with matchlesse Purity bedight , More fair and bright was Job in Heav'ns esteem , Than thou to Earth did'st make him Horrid seem . 256. He heap'd this Scale as full of Virtue , as Fell Herod has replenish'd it with Vice : That empty one , so lightly hovering , was His Score of faults , but meer Vacuities ; Thin as the Aire , which though it dusky be Sometimes with Clouds , regains its purity 257. See now thou recompence that Injury By righteous Vengance upon Herod : Loe There unbridle thy Extremitie , And give thee leave in free carreer to goe . Goe then , and fully use thy full Command ; His Body and his Life are in thy Hand . 258. So spake the Queen of everlasting Dread , And in her Black Cloud mounted home again . When Sicknes leaping from her nasty Bed , And in feirce haste forgetting her own Pain , Furnish'd her self with every bitter sting Which most might torture the Condemned King. 259. Then to her gloomy Chariot she went , Which of a poisnous Vapour framed was : Her speed was headlong , so was her Intent , And into Herods Court she soon did presse ; For she by no slow paced Coursers Drawn . But by a pestilentiall Blast was blown . 260. Unseen she came , and did so sliely guide Her stealing Chariots silent Wheels , that she Quite down the Tyrants cursed throat did glide As does his unsuspected Breath , which he Lets in to fan his heart : But this Blast came Qute to blow out , and not to puff his flame , 261. Yet e'r it blew it out it strove to frie His black Soule in the fornace of his Breast . Torthwith his Entrails sing'd and scalded by An hidden fire , frighted away his Rest : He would have rise , but strait he felt his Pains Had with their Fire-branes mixed heavy Chains . 262. His Strength deceiv's him , and his Bed is now His onely throne , where he the King doth raign Of mighty Torments ; all his Bowells 〈◊〉 Exulcerated with deep-gnawing Pain ; And Water swelling underneath his Skin Adds scoffing torture to the fire within . 263. His shamfull Parts are made more odious by Right down Corruption , which grew fertile there With monstrous Vermin , whose impatient frie Their most unpittied Prey aforehand tear ; The leisure of his grave they scorn'd to stay , But undermine his Heart , and eat their way . 264. And yet a Worm far worse then those , was got Thither before , which did his Conscience gnaw ; To stisle which , long did He labour ; but The trusty Torment still did stronger grow , And wound about his guilty Soule so close , That no Inventions power could get it loose . 265. His Sinews shrunk , and all his Joynts forgot The ready service of their wonted motions . The Aire which He had long defil'd would not Wait on his Lungs , but frequent Suffocations Forc'd him to die as many deaths , as He Indebted stood for by long Tiranny . 266. Oft did he call his Freinds ; but neither they Nor his Physitians durst come neer his Bed : For his hell-breathing stinck obstructs the way To Physick and to Freindship . Never did The Feinds below more loud for Pitty crie , Nor finde lesse comfort for their Misery . 267. The dismall scene of Bethlehem-slaughter now Was open layd unto his burning Soule ; The running shreiking Mothers there he saw , And all the Infants Blood ; which seem'd to roule Into his Bosome in a violent stream ; Yet not to quench , but to augment the flame . 268. An hundred Furies at hot contestation Which first upon his bloody Heart should seize , With Hells wide mouth , and the grand Preparation To entertain him there ; at large he sees : And seems to hear all Ages poure a stream Of cursing Detestations on his Name . 269. To Heav'n He would not , and he could not cry , But let the reins loose to wilde Desperation : And now resolved once for all to die , Contrives how He might his owne murther fashion , And by his never-daunted cruelty Upon himselfe conclude his Tyrannie . 270. He thought of Poyson : but He had no friend Who would that cruell Courtesie supply : Besides , he fear'd no Venome could contend With his extreemly-posnous Malady . At length by woefull Fortune , He 〈◊〉 His Fauchion hanging by his 〈◊〉 side , 271. Which as He snatch'd , a venturous Page ran in And stopp'd the stroke : but could not stop his throat , Which straight He opened to an equall Sin And in the face of Heav'n spew'd out his hot Impatient Blasphemies ; next which , He threw His Courses upon all the World he knew . 272. Mean while , to prison , where his Son in Chains He kept , the false News of his death was spred : Which whil'st Antipater gladly entertains , His Smiles became the price of his own head . Herod but heard he smil'd , and now the Worms Had eat his Bowells , at his Son he storms . 273. Yet shall that Villan know that I , said He Have Life and Rage enough Him to destroy . Now by these finall Spirits which pant in me I swear , His Life shall answer for his Joy. Fetch me his Heart , that with these Vermin here Their fellow-trayter , I , all torn , may tear . 274. Their fellow-trayter , and their Fellow-Son , For from my Body sprung both He and They ; And both conspire in my destruction , By Gnawing they , by smiling He. Away , Fetch me his Heart , that having bless'd mine Eye With that deare sight , I may the cheerlyer dy . 275. Yet not content with this sole Sacrifice To his vast fury ; he contrives a way How all his Nobles to his Obsequies No lesse than all their Blood and lives might pay : That Sighs and Tears might wait upon his Herse , If not for his own Death , at least for theirs 276. But Heav'n prevented this fell Plot ; and He Now having five dayes liv'd , and felt his Death , No Prayers , but his wonted Blasphemy Repeated , and blew out his finall breath . So an old Dragon when his Spirits flit , Breaths his last Poyson , and his Life with it . 277. Hell had his Soul no sooner swallowed But pious Josephs Angel hither came ; And as the Saint lay on his sober Bed , Painted the News unto Him in his Dream : Bidding Him now return to Jewry , where The storm was over , and the Coast grown clear . 278. Thus did th' Angel his own Word fulfull , And justifie the Prophets Vision ; For great Hosea did of old fore-tell That out of Egypt God had call'd his Son. Joseph awakes , and unto Mary shews The long-expected , and now welcome News . 279. His thrifty House-hold-stuffe then packing up , And tenderly providing for his dear And mighty Charge ; He makes no doubt or stop , ( A pious Breast allows no room for fear When e'r Heav'n summons it : ) but cheerly sets Onward his Way , before the Day permits . 280. For now the Morn lay long before she rose , And dull Aquarius would not wake the Sun Till it was late . Thus did thy hardy Spouse In the Years most disconsolate Portion His journey take ; and teach Thee what to doe At any time when Heav'n shall bid Thee goe . 281. This the Ninthe Winter was , which seal'd the Earth With Ice , and covered his Seal with Snow , Since by his own , to Wonders He gave Birth , Who in a Soil most like to that did grow : Bate but the cold and churlish Qualities , And what 's a Virgins Womb , but Snow and Ice ? 282. This Age had more inabled Him to bear A speedy Journey , and did much allay The scruples of his tender Parents Care ; Who now with greater haste devour'd their way , Than when to Egypt they did pick their Path ; And thus , in peace , reach'd their old Nazareth . 283. Their Nazareth ; for sacred Prophesies By adamantine Bands are surely tied To their Effects : The Fire shall sooner freeze , All Mettalls in a Bank of Snow be tried , The Sun because of Night , of Drought the Rain , Then Falsehood any Prophets Tongue can stain . 284. Those quick-ey'd Seers long agoe had seen His Habitation there ; and had foretold His humble Surname should be , Nazarene : A Name of holy Dignity of old , Which sate fair on all pious Heads , untill It was out-shined by the Christian Stile . 285. And , Psyche , what should We doe longer here ! Come let Us follow their deare Steps , and see Some further Marvells of thy Spouse , and where He prosecuted Loves sweet Mystery . This said : He gave his Steeds the Rains , and they Together with the Winde snuff'd up their Way . PSYCHE : OR LOVES MYSTERIE . CANTO IX . The Temptation . ARGUMENT . IN the dead Desert , Love ; Whom salvage Beasts Acknowledged , by eager Famin is Assail'd , who forty Dayes upon Him feasts ; To her sharp Teeth , slie Satan joyneth his Soft Tongue ; yet both their utmost Powers , set But ope the way unto their own Defeat . 1. WHat reach of Reason e'r could Fadome , why Slight Dust and Ashes , vile Corruptions Son , The Heir apparent to the Misery Which lives in Death , and blends Destruction With all its Life , the Worms own uterine Brother , The Modell of all Blots and Spots together , 2. Should so inamour Heav'n , as to obtain The Dignity of highest Favorite ; And in his Makers grace so freely raign , That They should service doe to Him , whose bright Extraction no acquaintance knows with Earth , Nor did Pollution e'r defloure their Birth ; 3. Had not Almighty Love vouchsaf'd to take This lump of Clay and mould Himselfe in it : By which intire Conjunction He did make The totall Masse of worthlesse Vilenesse fit To sit on Honors Throne , and there receive The Service Angells blush not now to give . 4. For now the Heav'ns are well content to spare Part of their Quire to wait on Us below , Knowing their Masters Brethren sojourne here , Who by their very Dust that Kindred show : Thus is our Badge of shame advanc'd to be The stamp of our sublime Nobility . 5. In love and reverence to Jesus , who Upon the loftiest Crest of all Creation Has fix'd for ever our poor Nature , so That under her high feet , full Adoration Has room to kneel , their ready Service they Ev'n to the meanest of his Kins-folks pay . 6. How little think vain Kings , who build their Pride On th' arm'd Protection of their numerous Guard , The simplest of their Slaves are dignifi'd With Heav'ns illustrious Hoste , who watch and ward Their severall Charges , which though scorned things Below , are yet above design'd for Kings . 7. With Arms displayed , and with open Breast They stand to catch Us when we falling are Into this hard and dangerous Life ; and least The Fall should hurt Us , with their softest Care They stir their Fethers up , that in that Bed Of Sweetnesse we may rest our infant Head , 8. Alas our other Nurses help were vain , So were our Mothers tenderest Care , did These Dear Fosterers not help them to maintain Their proper Parts : And though those chance to cease , These still persue Loves Task ; Hard Mothers may Forget their Sons , but that will never they . 9. O no : These blessed Guardians are Things Of tri'd and never-failing Tendernesse ; Such as their everlasting Snowie Wings , Such as the living Smiles and Joyes which dresse The Court of Heav'n , Such as the dainty Aire Which makes deer Paradise both soft and fair . 10. Yet when just Cause awakes their noble Might , No Scythian Rock stands halfe so stiffe as they , No Libian Lyon marcheth to the fight With higher Courage , nor afflicts his Prey With deeper Terror , then these Champions , who Into the Lists in certain Triumph goe . 11. Nor needlesse is this potent Aid ; since We Are by spirituall Foes impugned , and The Powers of Darknesse , and Artillery Of Hell against Us in pitch'd Battell stand ; Whom Belzebub their Generall , with Spight And ever slaming Rage , fires to the Fight . 12. What can poor Lambs against the Tygre doe ? How shall the Partridge with the Griffen fight ? How shall a Cockboat to the Indies goe When Tempests Rise , and make Seas stand upright ? By Dust how shall the Serpent be withstood When he gapes to devour his usuall Food ? 13. Alas the feeble Dust is helplesse ; but These Friends long since have with the Dragon fought , And at the first so clear a Conquest got , That ever since that heav'n-renowned Rout , Wilde Lucifer is in their presence tame , And trembles like the burnt Childe at the flame . 14. He trembles ; if the Boldnesse of our Sin Adds not fresh courage to his failing heart ; For then on Us He by our selves doth win ; Nor can our Guardians perform their part With due Successe , when by self-treason we Our forces joyn with Hells conspiracy . 15. When to mad Fancy Sleep doth give the rein , Unto polluted Dreams these stop the way , That no high-fed and tickling Thoughts may stain The clouded Soule : For , who , alas , can say I always am my Self , and , though asleep , The constant Watch of Chastity can keep ? 16. These lend Us Aid , when any Danger neer Our strait-beseiged Soule or Body draws ; These intercept all Hell ; These by that cleer Lustre which flows from their own blessed Brows Shew us the Way to Peace , and lend Us too Their Wings , when we are faint , and cannot goe . 17. These fire a Soule , and make her towre above These grosse , yet empty things which flag below : These steer Us through the Miracles of Love , And teach Us in Heav'ns Ocean how to row : These all are Brethren unto Phylax , who What he for Psyche did , for Us will doe . 18. Their way his Steeds had now recovered , And Palestine regain'd : When he aside Sloped his Bridle , and his Journey sped Into another Desert , wilde and wide , By whose intemperate Drought old Jordan was Affrighted so , that he far off did passe . 19. As Psyche wonder'd at the ruefull Place , Amongst whose desolate Nothings strait she lost Her questioning Eye ; with a divine Imbrace Phylax encourag'd Her ; and , though thou dost Not yet behold , said He , the Price of thy Long voyage , thou shalt finde it by and by . 20. With that , He stai'd his Coach ; and thus went on With his Discourse : O my thrice dearest Dear ( Because most pretious to my Makers Son , Who is my Maker too ; ) this Desert here Is but another Sceen , where thy sweet Lord More fuell for thy wonder did afford . 21. It was repriev'd from bearing other fruit , That it in Miracles might fertile be ; In Miracles , whose high and glorious bruit Shall fill the ears of Time as long as He Hath leggs to run ; and when He dropps into His grave , in triumph o'r his Tombe shall goe . 22. When thirty times thy Spouse had seen the Sun Change all his Inns , whose golden Signs are hung Upon the Zodiaks Girdle : reverend John Unto the World unlock'd his holy Tongue , And drew by heav'nly Summons mighty Store Of wondering People unto Jordans shore . 23. Thy Spouse , hid in his own Humility , Mix'd with the Crow'd and to the Baptisme came . Thus in the Margin of the swelling Sea Oft times there roules in a tumultuous stream Of Sand and Gravell , some rich Gem or other Which in that presse doth its own luster smother . 24. How there He was Baptized , how a Crown Of Heav'ns best beams perch'd on his fairer head , How his coaequall Spirit hovered down , And what Applause his Father thundered , I would relate , but that it hugs thy heart , For with this Story now thou Girded art . 25. But by that nimble Doves eternall Wings He 's hither hastned from that Rivers shore , And purity unto the Drie Land brings As to the Water He had done before . Yet nothing else hee brought ; nor Drink , nor Meat ; He hither came to Fight , and not to Eate . 26. He came to Fight ; and bravely to revenge The whole Worlds Quarrell which subdued lay , E'r since through Mans unwary Heart the strange Bullet burst ope its death-deriving way , Which , as it smiling hung upon the Tree , Fond hee an harmlesse Apple took to be . 27. He came to Fight ; and soon his Foes He met All-arm'd with Power , but much more with Rage : Had hee been lesse than what he was , those great Antagonists had made this Place the Stage Of his sad Tragedie , which prov'd at last The Theatre of his triumphant Fast. 28. Before I tell thee who did first appeare In these strange Lists ; observe that parched Hill. That Throne of Barrennefle and Squallour ; there Against the hungry North thou see'st a Cell Which long hath gaped , but could never finde Any Reliefe as yet , but saplesse Winde . 29. That Den's the Dwelling of that Champion who First ventur'd on a Combat face to face With God Incarnate ; one as like to doe The Feat of Spight , as any of the Race Of hell-begotten Fiends ; yet prov'd to weak To manage what she here did undertake . 30. Our Noise now calls her forth ; dost thou not see Her goodly Ushers ? those seven horned Things Though like to Nothing but themselves they be , Must goe for Kine : spermatick Nile , which brings Forth choise of Monsters , in their birth alone Hath all his other Prodigies out-gone . 31. Nile brought them forth , and shew'd them to the King , Whom through Fates Closets a strange Dream did bring ; Pharaoh awoke affrighted at the Thing , But knew not how its Characters to read , Nor why those sharp-set Portents which had clean Devour'd seaven fat Kine , still should grow more lean ; 32. Till Joseph clear'd the mist , and taught him what By those new Hieroglyphicks Destiny Decyphered had . But when the Beasts had got Malgrè those fair Banks of Fertility , Their seaven years Conquest ; to this Cave they came To serve a Monster neer of kin to them . 33. Behold their Hair is shrivell'd up and drie ; Their hides aforehand tann'd , but chapp'd withall ; Their sharp affrighted Bones stand staring high ; The Reliques of their flesh as low doe fall ; Their Bellies to their Backs full close are ti'd , And one does kisse the other starved side . 34. All Shape is shrunk to such Deformitie That did their horns not point them out , nor Thou , Nor Pharaoh could have dreamed they should be Descended from a Bull and honest Cow. And yet well-favour'd Beasts are these to Her Their dismall Soveraign who commeth there . 35. Just at the Word the Hagge appear'd , with Look More keen than Januaries breath , or than The edge of Rasors ; or the piercing stroke Of barbarous North-begotten Boreas , when He his most massie chains of Ice hath hurl'd O'r Sea and Land , and stupifi'd the World. 36. The sudden Dint shot into Psyche's Heart Such deep Dread and Amazement , that it slew Her Spirits and Courage : But with Heav'nly Art Her ready Guardian strait did both renew , And suppling her cold Breast with soft and warme Comforts , proceeded thus , her Soul to arme . 37. Dost thou not see what makes the Furies Train ? Mark well , and read thine owne Securitie , How heavy at her heels she draws a Chain Of Adamant , whose other End is by That hand of Providence which doth all things guide , Unto thy mighty Spouse's Foot-stool ti'd . 38. At first her self she fiercely darted out , But now her curbed Pace is tame and slow ; She knows ' her Compass , having often fought In vain to break her Chain 's Eternall Law. So ; be assur'd she now cannot come hither No , she has stretch'd the utmost of her Tether . 39. Thus when the greedy Mastiffe leapeth from His kennell , all in hungry hast and wrath , The sullen chain , which will not goe from home , Checks his adventure and cuts off his Path ; At which the wretched Curre le ts fall his Ears , And tail , and spirit ; and then he grinns and lears , 40. Upon the Head of every wretched Fiend Sure sits this curse , that they cannot forbear Their spight and indignation to grinde , And in all furie for the fight prepare When ever any Prey their Eyes have found ; Although mad fools they know their feet are bound . 41. Look how her Eyes are fled into her head , As if ashamed on her self to look ; For in that leafe , alas , what could she read , But what would seem transcrib'd from Terror's book ? Her skin 's the Paper ( ô how ghastly white ! ) Where Pain and Horror their black Legends write . 42. All upright staring stand her startled Hairs , Of one anothers touch in jealous fear ; Two close shrunk knots of Gristles are her Ears ; Her forehead nothing but its skin doth wear ; Her keeness fully is displayed in Her pinched Nose , and her sharp-pointed Chinne . 43. Like a deep Pit of Chalk is either Cheek ; Her sapless Lipps are parch'd and shrivell'd up , Showing her Ivory Teeth , all white and sleek , But long and hideous ; These stand alway ope That her dire Tongue may ever dangle out To catch the Rain , and quench its burning Drought . 44. Her starv'd and clung-up Neck , has much adoe To bear the slender burden of her head ; The Stalk quite famished and withered , so Under its nodding floure doth bend . Instead Of Arms , She shows two Yards of Skin and Bone , Oppress'd and tir'd with their own Weight alone . 45. Her fleshless Hands like feete of Vultures seeme , Nor are her nails so lately prun'd , But they May pass for Tallons : what she grasps in them Is sentenc'd by that Touch to be her Prey . Her Leggs are two drie crazie stakes ; her Feet Already mouldering , their Grave doe meet . 46. That fatall bunch of Corn which fills her Hand . ( O no! which makes Vacuitie be there . ) Are those seav'n Ears which upon Nilus strand To Pharaoh with those Oxen did appear ; And now becomes her Rod , for on it grows No Grain , nor any other fruit , but Blows . 47. Was ever such Contraction seen , as there , About a Waste , whose Girdle Thinnesse is ? The strait-lac'd Insects slender Brood did ne'r Shrink up themselves into a scanter Dresse . Her Bellie's sunk and gone ; and shee could spare It well , who nothing had to lay up there . 48. See'st thou her Shoulders and her Thighs all gnawn ? Imagine not that any Beast but she Her selfe was guilty of the Fact : her own Keen Tuskes have grav'd those lines of Crueltie , And , when she wanted other Cates to eate , Did prick her on to make her selfe her Meat . 49. Little it was she from her selfe could tear ; But yet where Nothing else was to be had , That Little seemed full and dainty Cheere , And to she fell : But as she 'gan to feed , Her Banquet fail'd between her Teeth , and she In stead of Flesh , chew'd meer Vacuitie . 50. This rais'd that Storm which in her bosome reigns , And , could'st thou hear , it would amaze thine eare . Her Stomack roars , and teares , and pricks , and strains , And all its Misery objects to Her : So doe her Bowells , bound in their own Chains , And ti'd , and twisted up in Knots of Pains . 51. Three Fiends of choisest Power and spight there are Whome Veng'ance doth imploy to lash the Earth ; The hidden Pestilence ; wide open War ; And Famin , this fell Hag , whose Drought and Dearth Burn with more Poyson than the Plague , & wound With sharper engins than in War are found . 52. This is that living Death , by which poor Man Is forc'd himselfe his funerall to begin , Whil'st wandring up and down all faint and wan , Wrapp'd in the winding sheet of his pale skin , He seeks his grave , that through that door He may Unto a milder Death himselfe convey . 53. This is that Tyrant , whose Impatience hath No Possibility her Prey to spare ; The foule Inneritrix of the Dregs of Wrath , Of Torments Queen , the Empresse of Dispair ; An aonigmatick Foe , whose Ammunition Is nothing else but Want of all Provision . 54. Expect not to behold her Family , Or what Retinue on her Court attends ; No servant ever yet so strong could be To bear her Presence , much lesse her Commands ; Being assur'd They never could her Will Unlesse her Belly to they did , fulfill . 55. But yonder Table which is fixed high Above her Caverns Door , will tell thee what Were her Exploits . When Mercy passed by This monitory Signe she set up , that Poor Mortalls might descrie what Fiend dwelt here And not unto this Den of Death come neer . 56. Loe , what a smoking Hurliburlie's there Of gallant Ruines tumbling on the ground : These once high-built and goodly Cities were , Which when Warr's mighty Ram could not confound This Hag did with no Engin , but her own Teeth , undermine the Walls and tear them down . 57. See there she chaseth froggs , and Rats , and mice , And other Vermine neer as vile as she Her selfe ; by them desiring to suffice The low'd Demands of her stout Boulimie . Discreetly there the prudent Painter has The Earth of Iron made , the Heav'n of Brasse , 58. But there her Girdle and her shoes she eats For that acquaintance which they had of old With Beef and Mutton , and such classick Meats : There She turns out the wretched uselesse Gold , And clapping on its Poverty a Curse , A savorie Meal she maketh of her Purse . 59. There She awakes the sleeping Mire , and by A strict examination makes it tell What hidden Treasures in its bosome lie ; Nor is she daunted by th' unlikely shell , But breaks it ope , and findes the Gem within : For she the Oyster first fish'd out for Men. 60. The Dunghill there she rakes , to finde some fresh Strong-sented Excrement ; and joyes when she Can by long search atcheive so rare a Dish , Which needs , being ready hot , no Cookerie . That Glasse in which she drinks , and drinks up all . No other is but her own Urinall . 61. Against that huge stone-wall her Teeth she tri'd When once she was immur'd in Straights ; and see How she compell'd and tore Successe : those wide And ragged Holes , her stout Teeths breaches be . Her hastie boistrous Stomack would not stay , And wanting other Food , she eat her Way . 62. That Heap of Bones is all that she has left Of her owne Parents , whose old flesh she made Her barbarous Feast , and them of life bereft By whom she liv'd ; Such is the salvage trade Of desperate Vipers , whose unnaturall Wrath Devours the Womb which them conceived hath . 63. And yet no Vipers venture to devoure Their proper Brood : 't is Nature's strictest Law That with Traduction Love should joyn her power , And like the Rivers , downhill strongest flow : Onely this fiend all Vipers doth out-vie , And feeds her self with her own Progenie . 64. For those bemangled Limbs which scattered be About the Picture , the said Ruines are Of seav'n sweet , but unhappy Babes , which she Fear'd not with her own Claws and Teeth to tear , And back into her Bowells make them goe ; If yet she any had who thus could doe . 65. This strange Epitomie of Prodigies , This despicable , starv'd , but potent Fiend Was the first Combatant which did arise Against thy Spouse ; yet durst not trie to rend And tear his Body , but contriv'd to slay It , and his Soul in a mysterious Way . 66. For though that Dread which in her face did reign , Such deep affrightment round about had shed , That not the boldest Beast of all the Plain But from those direfull Emanations fled ; Leaving the Desart more than doubled ; where Was nothing now but Earth , and Stones , and Air : 67. Yet now discovering One who seem's prepar'd To entertaine the worst of Dangers , she Grew jealous of the Champion , and fear'd Some wisely Stratageme might plotted be Against her right-down force : This did incline Her to 〈◊〉 Him by a Contremine . 68. For , sliely waiting oppotunity , And being thin and subtle , with the Wind She mix'd herself , and in his face did flie ; Hoping to steale upon him by a blind And unperceiv'd assault . So Cowards fight , Trusting advantage more than their owne Might . 69. But He who all her project cleerely saw , From her abstruse Career disdain'd to start : He welcom'd with brave Constancy the Blow , Giving the Furie leave to use her Art ; Free leave He gave her her foul felf to shoot Into his Stomack , through his yeelding Throat . 70. So when the Tempest marches in full Tide Against its Caverns Mouth , the fearless Rock Makes good its ground , and never stepps aside To wave the perill of the violent Shock , But lets the Storme come in and roare its sill In all the Bowells of its resolute Cell . 71. She enter'd thus , falls to her work apace And seizeth with immediate Usurpation All the Reserve of Humors which that Place Was strengthned with , in case of some Mutation ; And these she conquered without any stop , For as she met them , strait she eat them up . 72. The robbed Stomack thus made cleare and free Of all things but the Theife ; She broacheth there The Art of all that gnawing Crueltie With which her pined Self she us'd to tear : No Fire , Worm , Vinaiger , or Venome is So corsive as her fretfull Bitterness . 73. As when incensed by the furious flame The Fornace'gins to rage ; if you denie The Cauldron Liquor which may help to tame The insolent Heats excess , and mollifie Its rampant greedy Thirst ; alas , the poor Copper it self does boile , and burn , and roar . 74. So fares it with the Entrails , where the fire Which Nature kindled , if it wants its fuell On what comes next to hand will spend its Ire , And grow against the Stomacks substance cruell ; For all its Life consists in constant Meat , And when it dies , it does but cease to Eat . 75. And yet with Adamantine bravery Thy Spouse 'gainst this Conspiracy of Pains His Patience arms ; and though his Breast did frie In mutinous flames , He valiantly refrains From all Complaints , and sighs and signes that hee Oppressed was by Hungers Tyranny . 76. He by a med'cinall Fast resolved was To cure the eating of that fatall Tree , From whence the Curse and Death entail'd did passe On Ev's and Adams , wretched Progeny . He freely what he might Receive , refused , Because , what they Forbidden were , they used . 77. ( Thus must the Water wash away the Flame , Thus must the Bands of Cold binde up the Heat , Thus sober Weight must idle Lightnesse tame , Thus wholesome Soure must mend luxurious Sweet , Thus honest Day must chase out theevish Night , Thus Contraries with Contraries must fight . ) 78. And by his venerable Practise He Has Consecrated , and advanced this Despised Thing to such an high degree Of reall honor , that now Fasting is The Dainties of the Saints , to which they can Invite their Hearts , and Feast the Inner Man. 79. Where whil'st they at their mystick Banquet sit , The saucy Flesh learns to be meek and milde , The boyling Blood grows coole , and every fit Of wilfull Lust forgetteth to be wilde , The Passions unto Reason crouching stand , The Brain grows cleer , and all its Clouds disband . 80. Thus from that Slavery they redeemed are Whose knots their Teeth had tied ; thus they throw Away their cloggs ; thus on free wings they rear Themselves into Themselves ; being moved now By Heav'ns brisk Fire which in their Bosomes flows , And not by that which in the Kitchin glows . 81. Nor does the Body onely bear the Pain , Whil'st all the Pleasure to the Soul accrews ; But in its kinde reap full as sweet a Gain , Whil'st its intirest Vigor it renewes , And fresh and lively Fethers quit the cost Of all those rotten moulting Plumes it lost , 82. For when high-fed Distempers sneak away , And the dark Seed of all Infirmities Which in the Bodies furrows nestling lay , Before its own Birth , unperceived dies ; Fasting the Physick gave : yet generous she ( O cheap Physition ! ) never takes a Fee. 83. She Nothing takes ; and would have Men doe so , For all her Recipe's ere onely this : She turnes the Deep Complaint of bitterest Woe , Into an high-strain'd Dialect of Blisse , And for this Reason bidds the Sick be sure They ease shall finde , 'cause Nothing them can cure . 84. O soveraign Nothing ! upon which , so deep In love He fell with it , thy Spouse did feed Full fourty Dayes and Nights : soft-creeping sleep Perhaps might venture on his eyes , but did Not once presume to touch , much lesse to fight Against , the Paradox of his Appetite . 85. The Fury did her best his strength to tire , But fretted , gnaw'd , and laboured in vain . Hast thou not heard how Moses , all on fire With brave Devotion , did of old sustain As many Nights and Dayes on Sina's head , A Stranger all the while to Drink and Bread ? 86. If by accesse to God a Man could grow So much above the temper of a Creature ; If by attendance on the Morall Law He cleerly could forget the Law of Nature , What then might Jesus doe , to whose fair face Mose's though deck'd with beams , but duskie was ! 87. What might He doe , who did not onely draw Neer unto God , but who Himselfe was He ! 'T was but an Angel that pronounc'd the Law , Though in the Name of the great Diety : But Jesus was no Proxie ; he alone Undoubtedly was God and Man in one . 88. He who to Salamanders power did give Safely to scorn the siege of any Flame , And in the Fornace's red bosome live , Making the hostile Fire their food become ; Might well the burning Drought of Thirst subdue , And turn its flames into refreshing Dew . 89. He to whose bounty all Chamaelions owe Their virgin priviledge , whereby they may Contemn all grosse unweildy Meats , and grow Fat upon saplesse Aire ; can finde a way As pure a Diet for himselfe to get , And force the Windes to blow him in his Meat . 90. Nay , seeing Bread it selfe is dull and dead , And no assistance can to Life afford , Unlesse it selfe be fortified and fed By the prime Power of Gods almighty Word ; He well can spare its helpe , yet want no food , Who is Himselfe th' essentiall Word of God. 91. Witnesse his Might : for from his Potent Heart An Intimation of his Royall Will He on the Gnawing Fury now did dart , Commanding her not to disturb him , till He gave her leave ; for businesse had He With other Beasts of better worth than She. 92. Soon did the Hag perceive how she had thrown Her heedlesse selfe into a conquering Net , Where her Fell Teeth and Nailes were not her own , But His , whom she had thought to make her Meat . Wherefore against her selfe she madly bent Her spight , and her own Hair , and Heart-strings rent . 93. But safe and unmolested He went on To seek those Beasts which from the dreadfull Cave Of this intolerable Fiend had run To shrowd their trembling heads : For he doth save Not Man alone , but also Beast , and is Willing to follow both , and make both His. 94. Oxen and Asses hee at length descri'd , Which all one way in a strait Drove did passe . He soon remembred what did him betide When in their House hee entertained was , How Bethlehem Stable with the Hay and Manger Receiv'd the new-born Men-rejected Stranger . 95. A Flock of Sheep went bleating after Them , Whose little Ones made Him reflect again Upon himselfe , Gods everlasting Lamb , Born , in proud Salems shambles to be slain . He bless'd them all , and promis'd them that they Should ne't be destitute of Grasse or Hay . 96. Along with them unto a Pond He came , The onely Water which that Desert knows ; If yet that Pond defile not Waters name , Which onely with deep muddy Poyson flows . The banks were thronged with wilde Beasts , which lay Panting , and gasping , and forgot their Prey . 97. For parching Thirst had now dri'd up their Ite , And fighting with their Prey would but increase The too prevailing fury of their fire , Which onely Waters influence might appease . Yet though their Tongues lay frying on the They durst not dip them in the Pond to drink . 98. For yet the long expected Unicorn Delay'd his Comming ; He who used by The piercing Antidote of his fair Horn To broach the wholsome Waters which did lie Imprison'd in the Poysons Power , and then An Health unto his Fellow-beasts begin . 99. Not was 't by chance He tardy came that Day , The onely Day in which hee could be spared ; For now Salvations Horn , in whom there lay That Soveraign Virtue which far more was feared By every Poyson , than what breaketh from The potent Unicorns ; was thither come . 100. Great was the Congregation ; for there The princely Lyon was , the angry Dog , The Mountainous Elephant , the shaggie Bear , The hasty Wolfe , the foaming Boar , the Hog , His grumbling Wife , the roaring frowning Bull , The Porcupine of amunition full . 101. The spotted Panther , stiffe Rhinocerot , Swift-footed Tigre ; and a thousand more . For all wilde Beasts whom Thirst could drive , had got Their severall places ready on the shore ; Crowding as stoutly Water now to get , As they to Noah throng'd to scape from it . 102. But when thine unexpected Spouse drew neer , With reverent amazement every Beast Look'd up , and in a deep but harmlesse Fear Let fall their heads again , and so confest Who they beheld , and how unworthy They Were to drink in his blessed Aspects Ray. 103. Yet that meer Glance did such Refreshment dart , That all the Forces of their Thirst it slew . So when unto a long afflicted Heart Joy her immediate Countenance doth shew , The blessed Glimpse frights gloomy Grief away , And thrusting out black Night , le ts in fair Day . 104. These Beasts were Heirs to them , who , when as yet Time and the World were young , in Paradise At Gods own summoning together met To pay their Homage in all humble guise To princely Adam who sate mounted high Upon his Throne of native Monarchie . 105. Well did they mark their Soveraigns Eyes and face . And all his Persons lovely Majesty , Which flow'd forth on them with such potent Grace , That they durst not Allegiance deny , But conquer'd with sweet Violence , to his beck Bow'd down , and took his soft Yoke on their Neck . 106. But when unhappy Adams Fall had spred Guilts ougly Veil upon his beauteous Face , The Beasts which met Him , gaz'd , and would have read Their former Lesson of Majestick Grace ; But all was blotted out , and look'd so black , That them of Subjects it did Enemies make . 107. Their Sonnes and Generations after them Succeeded in their Hate to Humane Sinne : These present Beasts which to the Water came , Had in that Quarrell born and nurtured been ; And whensoe'r they chanc'd to meet a Man , To Him as their condemned Prey they ran . 108. But when on JESUS face they tri'd their Eyes , No blurr or signe of Guilt they could descry : His Looks were purer than the Virgin Skies , Polish'd with beauteous Serenity , Array'd with Princely stateliness , and dight With Love , with Life , with Grace , and with Delight 109. This wak'd the seeds of that deep Memorie Which prudent Nature in their Hearts had set ; And which by wise instinct did signifie ; That their unspotted Monarch they had met . They had indeed : for this was Adam too ; Alas , that Men less than the Beasts should know ! 110. Men knew Him not , but Beasts did plainly read In Him the Protoplasts all gracefull feature ; Such were the gallant Beauties of his Head , Such was the princely measure of his Stature , Such was the reverent Innocence which from His lovely Eys in Streams of Light did come 111. Such secret A wfuiness Men fancie in Th'apparent Heir of any Kingdome ; that They think the King of Beasts , by royall kin To his Condition , groweth courteous at His Sight , and quite forgets his insolent sense Of being Salvagenesses dreadfull Prince . 112. No wonder then , if thus it fared now The mighty Heir of Heav'n and Earth was heer ; He for whose high and best-deserving Brow Eternity was busied to prepare That Heav'n-out-shining Crown which flaming is Upon his Incarnations Lowliness . 113. The princely Lyon rais'd himself ; but in Less state than He before had us'd to doe , His never-daunted Tail till now , between His leggs he humbled , and did trembling goe , Confessing to the Beasts that made his Train , That He was not their onely Soveraign . 114. When neer He came , he couched to the ground , And with ingenuous Devotion Kiss'd JESU'S feet ; rejoycing he had found Juda's majestick Lyon , who alone Had in his Noble Looks fair writ the Name Of Emperor of this created frame . 115. By his devout Example all the rest Their now engaged Duty learn'd , and did What He had done : In order every Beast In a meek kiss his Service offered ; And then they all before Him prostrate lay , Humbly expecting what their Lord would say . 116. He in a mystick Dialect , which they Well understood , his royall Pleasure spake : For in that Language He at first did lay His charge upon their Necks , which they did take With due obeisance , and thenceforth rulfill In all their naturall Functions his high Will. 117. Nay , not those Animals alone ; but Trees , Shrubbs , Plants , and Flours , and whatsoever grows , The Earth , the Aire , the Fire , the boistrous Seas , The Winds , the Rains , the Hails , the Frosts , the Snows , The Rocks , the Lightning and the Thunder , Hell , And Heav'n , and all Things ken his Language well . 118. For being that Eternall Word , to whom What ever Is , doth owe it self , He knows In what intelligible way to come Unto his Creatures , and pronounce his Laws , A Word of boundless Bounds and Potency . May a 〈◊〉 Dialect to All Things be . 119. To All things ? Yea and more than so , for He On empty Nothing his Commands can lay , A 〈◊〉 〈◊〉 ev'n in 〈◊〉 seeds they be 〈◊〉 〈◊〉 things He 〈◊〉 ; nor dare they Plead ignorance of what he says , but by Instant existence to his Call reply . 120. What 't was he spake , they onely understood , Yet if Conjecture may presume of leave , He charg'd them to abate their Thirst of Blood , And for his sake , at least , thenceforth reprieve Those Men whose Crimes were yet not swell'd so high As to confront and force the patient Skie . 121. For now He came to ope a gentler age Unto the World than heertofore had run ; To banish Salvageness , and Spight , and Rage , And to establish endles Peace's Throne : He came dejected Man to re-invest In his Dominion over every Beast . 122. And to encourage their obedience , He Told them their panting Expectation , and Their longing Groans should satisfied be , That He himself would hast to break the Bond In which Corruption kept them slaves , and them With Heav'ns dear Heirs , to Liberty redeem . 123. This done : His sacred Hand He lifted up , And round about on his Devoto's dealt His bounteous blessing . Strait they 'gan to Hop , And Dance and Play , when in their Hearts they felt The vigorous joyfull influence which from The blessed Fountain of his Hand did come . 124. Then with the fairest Manners that they had , Shaking their Tails and louting low their Heads They took respectfull leave ; all being glad To finde their Breasts new sown with gentle seeds , And that their King which now commanded them Appear'd not more a Lyon than a Lamb. 125. But He now left alone , made noble use Of this his private Opportunitie What better place could deep Devotion chuse Where she with freedome through all Heav'n may flie ? What is the Desert but an Harbour which No Storms of the tumultuous World can reach ? 126. Besides ; his active Soul now lightned by His Fast , and fairely poiz'd on sprightfull Wings , Was well appointed to towre up , and trie The Altitude of Heav'ns sublimest things . Not that He needed this advantage , but Vouchsaf'd this Copie unto Man to set . 127. As when more Fuell's heap'd upon the Hearth Then well the Chimneyes stomack can digest ; The Flames disdain their wonted bounds , and forth They rush about the Room , which now opprest With bright and dark billows of fire and Smoke , In that drie sea 's prodigious storm doth choak . 128. So when intemperate Man ingesteth more Than corresponds with his Capacity ; With Flames and Vapours that superfluous Store Riots about his Heart and Head ; but He Who feeds but light , or fasts ; keeps his soules sphear Free and unclouded ; as did Jesus here . 129. Through that unfadomable Treasury Of Thoughts , and Counsells , and Degrees , which is Built in the Palace of Eternity , And safely lock'd up with three massie Keyes , Whereof himselfe by proper right keeps one , With intellectuall lightnesse He did run . 130. There did hee , to his Humane soule unveil The flaming Wonders of Divinity ; A Sea through which no Angels eyes could sail , So vast , so high , so deep those Secrets be . ( Gods nearest Friend , the Soule of Jesus is , Whom He admits to all his Privacies . ) 131. There , by the hand of Goodnes did he see An adamantine Table fairly writ With all his Incarnations Mystery , The Reasons , Wonders , and the ways of it . There did he run his Contemplation from His scorned Cradle to his guarded Tombe . 132. His Soule rejoyced all the way it ran , And taught his Fast to be a glorious Feast : Each Greif , each Pain , each Suffring he did scan , And what the deepest was he liked best : Not for a World would he have wanted one , But could have wish'd a bitterer Passion . 133. Thus did he spend his Day : and when the Night Upon Heav'ns face her sable Mantle spread , He other Work began ; No leaden Weight Of Sleep could heavy sit upon his Head : His Fast now grew so strong , that no dull Cloud Out of his Stomack to his Brain could crowd . 134. Those silent Houres He spent in ardent Prayers , His Evening and burnt Sacrifice ; and by The quick ascent of those mysterious Stayers Climb'd back again to Heav'ns sublimity ; Where more Ejaculations He did spread Than Angels , or than Stars , are marshelled . 135. There did he pray , the World might not disdain The gentle Yoke he came on it to lay ; Nor force Heav'n to come down to Earth in vain , But unto its obtruded Blisse give way ; That now God stoop'd down to Humanity , Man would indeavour like his God to be . 136. And now no lesse then fourty times the Sun The Gyant of the Day , had from the East Prick'd forth his golden trapped Steeds , and run His never wearied Race into the West ; And watchfull Vesper had as often light The silver Tapers , and trimm'd up the Night . 137. When thy Wise Spouse , who all the seasons knew Of Heav'ns mysterious Dispensations , gave The bridled Monster leave on him to shew Her Teeths full power : And how profound and brave This Counsell was , thou by and by shalt see , For He has me injoin'd to teach it thee . 138. As when the ravenous Dog who long has layn Muzzel'd up in the presence of his meat , Begins to feel the loosning of his Chain , For all the time He lost he strives to eat , Flying like Lightning on his Breakfast , which He with his teeth and paws at once doth catch : 139. So Famin now releas'd to her own Will , Revenged her Restraint , with greedy spight ; And had it but been possible to kill Lifes unconsenting Lord sh' had done it strait , For never with such fell remorfelesnesse She rag'd in any Breast , as now in His. 140. His empty Stomack roar'd , his Bowels clung , The heav'nly Graces of his Countnance fell , Thirst parch'd his beauteous Lips & burnt his Tongue ; But all by his divine Consent ; for well He knew , that if he grew not faint and wan , Hell needs must take Him to be more than Man , 141. Hells jealous Prince knew all the Prophesies Which pointed out a greater King then he ; A King which was from Jesse's Root to rise , And promised , to quell his Tyranny . Upon his Guard He stood , and watch'd to see The dangerous time , and who that Man should be . 142. The Angels Song which warbled to the Earth Peace and Good Will , shot Terror through his Heart ; The Sheepherds story of the Infants Birth No sooner strook his ear but made him start , He Simeons Jubilation echoed by A Groan , and Anna's Preaching by a Sigh . 143. With deep mis-giving Thoughts he chew'd upon The Benedictus of old Zachary ; The eastern Star which unto Bethlehem ran Did with amazement blinde his fearfull eye ; Guilty Suspition his black soule did knaw When He the Wise Mens Adoration saw . 144. At length these fatall Items roused Him To take some course this Danger to represse . Forthwith he chose the Fauchion of grim Herod ; nor did He think He strook amisse . Besides , now Thirty yeares could not discover Any great fear , he hop'd the worst was over . 145. And much it cheer'd him to remember that Messias was to be a Virgins Son ; As for thy Lord , He term'd him Josephs Brat , The silly Carpenters poor Urcheon ; Who likelier was some simple House to build , Than raise a Kingdome , and a Scepter weild . 146. Yea to that fond and shamlesse Boldnesse He Hardned his Thoughts , as to imagine that Great Daniels heav'n inspired Prophesie Was prov'd abortive ; and He car'd not what The other Prophets talk'd , now hee who set Messia's Time , so fouly fail'd in it . 147. But when on Jordans Bank hee heard and saw The Testimony Heav'n gave of its Son ; His sturdy Confidence began to thaw , And Teiror through his cursed Bones to run . Som time it was e'r hee could recollect Himselfe , and study how his part to act . 148. At length He hither traced Him , and set That Fury Famine to begin the fight . O with what anguish did hee vex and fret To see the vain contention of her spight For fourty dayes together ! But at length When she prevail'd , His Pride renew'd its strength . 149. On Chance's vain Account hee scor'd it up That Jesus had sustain'd the fight till now ; As hee had done , when from their Pillars top Egyptian Idols lately down did bowe , Because since then he saw some new Ones able To stand , and Memphis once more Isi's Stable . 150. And now his Cue was come , to Hell hee stepp'd , And op'd a Casket which by his Beds side ( For 't was the dearest Thing he had , ) he kepp'd : There lay ten thousand quaint Delusions ti'd All one within another ; never Art More cunningly than here did play her part . 151. There lay smooth burnish'd Words , & quick Mutations , Sleight-handed Tricks , 〈◊〉 Courtesies , Sweet Looks , delicious Shapes , and dainty Fashions , False Loves , invenom'd fawnings , holy Lies : There lay the Crafts by which he did deceive The credulous Heart of thy Grandmother Eve. 152. And those by which He holy Aaron made More silly than the Calfe that he erected ; Those which unconquer'd Samsons strength betray'd ; Those which the fort of Chastitie dejected In Davids heart ; and those whose witchery Charm'd his wise Son to fond Idolatry . 153. This also was the cursed Nest of those More wiley Wiles by which hee did entise The brave Inhabitants of Heav'n to close With his Conspiracy , when in the skies He drew his Army up , and ventured on Against the Thunders Mouth , and Gods own Son. 154. And these he takes , and squeaseth into one Conflux of more then quintessentiall Guiles ; With which insidious Extraction His thirst he quenches , and his breast he fills , And so returns into this Desert , well Stuff'd with the best , that is , the worst , of Hell. 155. Imperiall was his Retinue , for A thousand gallant Peers of Phlegeton Had robb'd Aire , Earth , and Sea , of their best store Of braveries , and proudly put them on ; All which where echoed by the rich attires Both of their haughty Horses and their Squires . 156. But as the Cedar upon Libans head Dishonours all the Shrubs that creep below ; As the displayed Peacocks Train doth spread Disgrace upon the Sparrow or the Crow : So far Majestick Satans port transcended What ever in his Lords might be commended . 157. Twelve sable Steeds , smug as the old Rav'ns wing Of even stature and of equall Pride , Sons of the Winde , or some such speedy thing , Unto the Chariot all abreast were ti'd : So Princes us'd to range their Steeds , that all Their severall Beauties in full view might fall . 158. Perpetuall sparks of Vigorousnesse they shot From the two Founts of their prospective fire ; Their mighty Neighings easie Conquest got Of every Noise , and made good Mars his Quire : And thus through Clouds , almost as black as they , Thunder and Lightning use to chuse ! their way . 159. As ebon shining Boughs , so bended were Their sinewie Necks ; their Stomacks boiled over In restlesse foaming Scum , which far and neer They flung about ; their Pawing did discover With what disdain upon the Earth thy trode , And seem'd to covet an etheriall Road. 160. Their shoes were silver , and their bridles gold ; With perl their velvet trappings studded were ; Their copious Maines in curled volumes roll'd Down to the ground ; their starting Eares did wear Proserpines Favours with rich Jewells tipt ; The way their full Tails for their Soveraign swept . 161. The wheels were Cedar clouted round about With Golds more pretous Rivall , Chrysolite : The Charet Almug , covered throughout With an embroyder'd Confluence of bright Well order'd Gems : upon which princely seat Prouder than it , sate Belzebub the Great . 162. What Pomp in Alexanders face did reign , Or swell'd upon Nebuchadnezzars Brow ; He had advanced to an higher strain , And taught it in his own Aspect to grow , Having compounded in one stately Lie The universall Looks of Majesty . 163. Disdain and Pride the chiefe Ingredients were , And long agoe He learn'd to manage Them : Yet Grace and royall Mildnesse too were there , If need should be some soft Deceit to frame . With awfull Gravity his Beard did flow , And him some wise and ancient Monark show , 164. A triple Crown of Diamond on his Head , Wherein was graven Earth , and Aire , and Seas , His Empires Provinces decyphered : For so his own Presumption doth please To make Mans Right his Prey , and write his stile , E'r since of Paradise he did him beguile . 165. Down from his shoulders to his feet did flow A Mantle of Estate with Ermyns lin'd . But for the Texture , it so thick did grow With orientall Gems , you could not finde What Web it was , it being cleerly lost In the magnificence of too much Cost . 166. Three Troops of Pages on his Wheels did wait , The first in Azure , and the next in Green , The third in darkest Purple : the Conceit Was onely what upon his Crown was seen . His dreadfull Guard ( ten thousand Curassiers ) Before Him trots , and all his Passage cleers . 167. Of Sumptures and of Wagons a vast Sea Flow'd part before , their Prince , and part behinde : It seem'd the I ransmigration to be Of all the Earth at once ; now bent to finde Some other World , whose larger Bounds might give Leave to those straitned Swarms at large to live . 168. In this magnifick State his progresse He Through his usurp'd World did pretend to take : A well known Circuit , where incessantly Some hellish businesse He himselfe did make : Onely He now a fiercer Lyon was , Than when He roaring up and down did passe , 169. For though that roaring Voice loud Terror spoke , Withall it gave Men warning to beware : But when hee with Majestick Grace doth cloke His theevish Enterprise ; He charmeth Fear Asleep ; for who would Dream , a King in so Great Pomp , a stealing would , and cheating , goe ! 170. See'st Thou that ruefull Place , that Garden where Eternall Barrennesse deep-rooted grows ; Where unrelenting Flints and Pebles are Both Soil and fruit ? That Sceen thy Lord did choose Wherein to wrestle with keen Famine , and Give her free leave on her own ground to stand . 171. And hither came great Satan with his Train : Where finding Jesus , in whose fallen Cheeks Hungers deep Characters were written plain ; With seeming Princely Pitty off he breaks His course , the Steeds in foaming Scorn to stay , Their Bridles champ'd and stamp'd upon their way 172. But He more gentle seem'd , than They were wroth , For when he on thy Lord had fix'd his eyes , Three times upon his Breast He beat with both His hands , his Head he sadly shaked thrice , And then as oft to Heav'n he looked up , And cunning Tears He every time did drop . 173. He hop'd the pined Man would bend his Knee , And from his pittying Hand some Succour crave Whil'st yet he could receive : He look'd that He Would ope his Mouth , as well as did his Grave . But He was yet to stout to buckle down ; He nobly held his Tongue , and held his own . 174. With that , the royall Tempter thus began : My Pitty never was till now neglected By any He that wore the face of Man ; Much lesse by such whom Famine had dejected Almost below all Humane Looks . And yet Perhaps some Mystery may be in it . 175. That thou with Patience canst endure to be The miserable Prey of Famine , and Forbear ( if not disdain ) to ask of Me , Who with all courteous Succour ready stand ; Implies thy strength , what e'r thy Face appear , Higher to move than in an humane Sphear . 176. Where e'r she had it , Rumor sent of late A strange Relation to my ear , which she Profess'd she took both from the Leaves of Fate , And , from experimentall Veritie : 'T was that the Son of God had chang'd his Home , And here to sojourn on the Earth was come . 177. She added that his Garb was plain and mean Because He was a stranger here below , And rather came to see than to be seen , As wisest Travellers are wont to doe . But more she told Me not ; perhaps that I And my good Fortune might the rest descry . 178. For deep my Honor it concerns , and Me , That ready Entertainment should attend Such mighty strangers : And if thou be He Take notice Thou hast met a Royall Friend , A Friend both able and resolv'd to prove That thou all Glory hast not left above . 179. But yet these Deep-plowd Wrinkles ill would suit My solemn Forehead , and this reverend Snow My Head and Beard , if Rashnesse should confute Those sage and sober Tokens , if I now Who long agoe have purchas'd the esteem Of Grave , and Wise , should Light and Credulous seem . 180. Then since my Credit calls upon me for Some certain Proofe , You must not that deny : 'T is reason you assure Me who you are , Not can Assurance sealed be , but by Some potent Demonstration , which may show That Nature , and her Rules can bow to You. 181. If you be He whom God doth own for Son , ( And God forbid you such a Truth should hide . ) Let it suffice your Fast thus far hath run , And now a Breakfast for your selfe Provide . Loe here a Borde with Pebles ready spred , Speak but the Word , & make them Loaves of Bread. 182. The Tempter so . But Jesus wisely saw How He suspended was in jealous Doubts , And by this Artifice contrived how To extricate his snarl'd perplexed Thoughts ; He therefore means , by heav'nly Art , to cast Upon his hellish Craft a darker Mist. 183. For as a noble Champion when the Blow Hastneth with deadly aime unto his Heart , With wary Buckler back again doth throw The intercepted and deceived dart : So did thy Spouse by Gods unconquer'd Word His ready Shield against the Tempters Sword. 184. 'T is written that the Life of Man , said He , Shall lean not onely on the Staffe of Bread , But by a surer Prop supported be , By the more wholsome Word of God being fed . What need We Loaves our Hungers rage to still ! Out of Gods Mouth comes that which Man 's will fill . 185. O most impenetrable Buckler ! how Slender an Help is triple Steel to thee ! Seav'n-times-redoubled Adamant must bow To thy lesse vulnerable Durity . O Scripture ! what vain shades and fethers were Goliah's Arms , if they with thee compare ! 186. This Psyche , this , is that unconquer'd shield Under whose sure Protection Thou may'st goe , Although all Hell pitch'd in a Martiall Field , Conspired has , and sworn thine Over-throw . Thy Spouse hath taught thee its great use , and He Did fight with none but this Artillerie . 187. Yet as the greedy Wolfe , once beaten back , By that Repulse is but enraged to A second Onset , and doth fiercelier make His fresh Incounter : Angrie Satan so Bruis'd by this Fall , and vexed at the pain , Plucks up his Spirits , and ventures on again . 188. Yet being forc'd to his slie shifts to runne , He plausibly pretends the sullen Place To be the stage where Heav'ns illustrious Sonne Should act his Greatnesse , too unworthy was : And instantly resolves to change this mean And despicable , to some gallant Sceen . 189. For as a dainty Cloud came by that Way , He , the usurping Prince of all the Aire , With a stern Look commanded it to stay , And so gat up into his flying Chair , Taking thy Lord with Him , who was content To trie what by this new Designe he meant . 190. Then bidding the next Winde upon Him wait , He through the Welkin scour'd , and quickly came ( For now his Way all open lay and straight ) Unto the Top of fair Jerusalem , Where on the Temples highest Pinnacle He Jesus set , and to his businesse Fell. 191. Alone he fell to it : His numerous Train Being left behinde , and charged to attend Their Kings Return ; for much he did disdain , In case he could not now atchieve his end , His envious Elves again should witnesse how A starv'd Man gave Hells Prince the Overthrow . 192. He wisely ponder'd that the Arms whereby He first Repulsed was , the mightiest were ; And therefore cunningly resolv'd to trie If he could Scripture bowe to serve his War. O Wit of deepest Hell , which makes a sword Of Gods own Word to fight with God the Word . 193. And then ; I grant , said He , that thy Replie Was true , but yet no Answer to my Doubt : Loe here a Sceen , where Thou may'st satisfie By one Experiment every scrupulous Thought : If God thy Father be , throw thy selfe down , For He for certain will preserve his own . 194. Is it not Written , That He shall Command His trusty Angels to attend on Thee , And with a watchfull ready stretched Hand From the least touch of Danger keep Thee free , That no rude Stone with churlish Shock shall meet ( So tender is He ) thy secured feet . 195. Mark Psyche , mark the Cheaters Craft , how he Mangles the Text , and skips what likes him not . In all thy Wayes they shall Assistant be ; So ran the tenor of the Scripture ; but He knew full well that Precipices were No Wayes for Man ; and therefore that did spare . 196. Be sure it move thee not , if henceforth thou Seest any of his Urcheons Scripture spit : For they by his authentick Copie know Both how to geld and to adulterate it ; Or at the least such peevish Glosses make , As it against it selfe shall force to speak . 197. But with another genuine Text thy Lord Nobly confuted Him , and thus Repli'd : This Lawe 's enacted in the sacred Word , Thou shalt not tempt thy God : and Heav'n forbid That I should dare his Providence , and think When I plunge down my selfe , I cannot sinck . 198. Perhaps thy Wonder asks why Satan now He on the Brink of Danger him had set , Bridled his Fury , and forbore to throw Him headlong thence : But thou must not forget That He was jealous still , and feared least His Foe at force of Arms might get the best . 199. Alas the Chain of all his Power is short , Beleeve it Psyche , there 's no Mortall Wight But if he would resolve to hold his Fort , Might tire his Siege , and all his On-slates sleight : But silly Men unto his strength make way , Whil'st they by lazie Fears themselves betray . 200. Satan at this Repulse , deep in his Heart Stifled his Griefe , and smothered his shame : And now resolv'd to act another Part , Leap'd on that Cloud upon whose back he came . With which He through the wondering Aire did swim Hurrying thy patient Lord along with Him. 201. To his expecting Train He swumm , for now Put to his last Reserve of Plots , he ment To venture all at one great Cast ; and though Still both that they should see Him foild , he went With desperate resolution to the fight : Deer was his Credit , but more deer his Spight . 202. Unto a Mount he march'd , whose heav'nly head Despised Basan , Carmell , Libanus , The Alpes ( where Winter all year keeps his bed , ) With Pendle , Calpe , Atlas , Caucasus , And all the proudest Cliffs of Ararat Where Noahs floating Ark first footing got . 203. A Mount which on the highest Clouds look'd down , And saw all kindes of Weather far below ; A Mount which seem'd to be Earths soveraign Crown , Where never any Winde aspir'd to blow ; A Mount which bravely reach'd at Heav'n , & made Far distant Countries subject to its shade . 204. Arrived there ; with a new plate of Brasse His never-blushing Front he fortifi'd , Being now upon an Enterprise which was Second to that in impudence and pride , When arm'd with spightfull Fury and Disdain He ventur'd to assail Heav'ns Soveraign . 205. 'T was was the same Son of Heav'ns eternall Father To whom his stomach then refus'd to yeild Obedience and homage , and chose rather To trie it with Him in a pitched Feild . Foole , who by his first Fall no warning took For what He was the second fight to look . 206. A massie Throne of beaten Gold stood there , Whose lustre round about the Region spred , Plac'd on a Pavement glorious and clear Refined Silver newly burnished . Triumphant Arch's and Columns on each side In laurel Wreaths hid and displayd their Pride . 207. Here Satan pitch'd him down : when loe the Crew Of his attending Elves in humble guise Themselves before his radiant footstool threw , Adoring Him with millions of lies ; Nor durst they from the Pavement stir untill His nod did intimate his gratious Will. 208. Then stretching out his Hand , he gave the Signe To that brave Apparition , which He By sprightfull Art had taught how to combine With his profound but glorious forgerie . One Moment was sufficient ; for the Sceen Before his Hand was quite stretch'd out , came in . 209. A mighty Globe came rolling up the Hil , Which on an aerie Axell turn'd before His stately Throne , and to that Bulk did swell , That the full figure of the World it bore : No Conjurations ever grew so strong As this , of all Inchantments the huge Throng . 210. There might You see the Eastsillustrious shore , The Western Columns , and th' Atlantick Sea ; Of Ice and snow a never thawing store Both in the North and South Extremitie ; The Dogstars Empire ; The vast Libian strand Where endlesse Summer boileth in the Sand. 211. There gallant Indus washed up his Gemms , There wealthy Tagus pav'd his shores with Gold , There Thamisis pour'd out her silver streams , There Ganges , Ister , and Pactolus roul'd , Hydaspes , Tanais , Rhone , Rhene , Niger , Po , Euphrates , Tigris , Nile , and Thousand moe . 212. There Palestine in Milk and Hony swumm , There shaddow'd with her odoriferous Cloud Arabia was , there China found her room , There Scythia in her Furrs her self did shrowd , The Sea did there thine Albion divide And set it like a better World aside . 213. There dwelt all Countries which this Age doth know , And more than yet must to its knowledg come : When Avarice to its full Age shall grow , And think its thirsty Purse hath more than room For this scant World , another shall be 〈◊〉 Which yet the West in ignorance hath drown'd . 214. But in this ample Pageant was display'd That other World which Times to come shall see By venturous Columbu's Art betray'd To Christian Covetousnes and Crueltie . ( O why should Christians be such muck-worm fools And Western Gold more deare than Western Souls ! ) 215. No sooner had this Globe turn'd round about , And every Kingdoms proudest Glory shown ; But from his Rome Tiberius stepped out , And pulling off his own imperiall Crown , With fear and reverence his Approaches made To Satans foot-stoole , where his face he layd . 216. And having prefac'd by that lowly Kisse , Behold , great Sir , my Diademe , said He Bows to thy royall Foot-stoole ; and by this The highest of Assurances , to Thee I who am in thy Romane World thy great Viceroy , my homage tender at thy Feet . 217. Thou art that Prince by whose high power alone Th' Assyrian Lyon made the World his Prey ; By 〈◊〉 the Persian Bear 's Dominion Through all the Forrests of the Earth made way ; By thee the Graecian Leopard snatch'd all this , And stoutly wish'd another World were His. 218. By Thee the Iron-jaw'd , ten-horned Beast , The Martiall Romane Power , so dreadfull grew That cleerly it devoured all the rest , And with the Sun victoriously flew About the World , which now sits safe , and sings Under the Shaddow of our Eagles Wings . 219. By Thee great Julius did our Empire found , By Thee Augustus second was to Him ; By Thee this third , this head of mine was crown'd With this , the shaddow of thy Diademe : O may thy Vassall with thy Favour , and Thy Blessing , wear this Gift of thine own Hand ! 220. So with a thousand Holocausts will I Make fast thine holy Altar Morn and Night ; So my imperiall Yoak and Reins shall lie Upon my Subjects Shoulders soft and light , Whil'st by thy Benedictions influence I reign of Justice , and of Mildnesse Prince . 221. Tiberius here some gentle Nod expected As a Commission to resume his Crown : But straight the wretched Flatterer detected In surly Satans face a cloudy Frown ; Nor was it long before that Cloud did break Into a Storm , when thus to Him He spake ; 222. Thou hast condemn'd thy Selfe Tiberius , by Acknowledging that I thy Soveraign am ; For how shall I intrust a World in thy Luxuriant lazy Hand , who hither came Upon no businesse but my Visitation , Which bids the Earth now look for Reformation . 223. My Name , my Honor , and my tender Care Of my deer World , all summon Me to finde Some Hero's worthy Temples , which may wear That Crown according to my princely Minde . Nor fawn , nor whine , nor weep Tiberius , I Provided am of one who here stands by . 224. Then turning to thy Spouse , with gratious Eye , I must my courteous Fortune thank , said He , Who in my Progresse did so luckily To my ( not poor ) acquaintance offer Thee : I little thought , till I this view did take That I a new Lieutenant had to make . 225. By him I see how Princes love to slide Down the glib way of wretched Luxury : And what should silly People doe , whose Guide Leads them the way to Ruine ? Have not I Just cause to choose some sober Man , whose Care May stop that desperate vicious 〈◊〉 226. Now whether Thou bee'st Son to God , or no , Surely Thou spring'st from some Heroick Race , I see the noblest Sparks of Virtue so Full writ in thy , though pin'd yet , princely Face . Although thy modesty conceals thy Birth And Parentage , it cannot cloud thy Worth. 227. And yet ev'n that is pretious too ; for well I know that stomackfull Ambition threw From Heav'ns high Crest down to profoundest Hell Disdainfull Lucifer and his swelling Crew . Yet that which doth my wonder Most advance Is the strange Mircle of thy Temperance . 228. That Virtue never yet alone did dwell But is the fertile spring of all the rest How easily a Temperate Prince may quell . And crush all breeding Vices in their Nest. Whil'st all his Life is a perpetuall Law , Which sweetly drives , when Statutes cannot draw . 229. And such a Prince , and none but such , can cure The wide Contagion which rank Vice hath spred On this poor Age : Nor can my Love endure Longer delay , since I am furnished With Thee , that onely He , whose merits call To make thee Deputy of All this All. 230. Nay more than so : Thou see'st how Age doth grow Upon my weary back ; and I confesse That I am satisfied and tired now With Glories Sweets , and Honors Weight , no lesse Than with my Years , and could contented be To end my dayes in quiet Privacy . 231. Nor must it be in vain that I have found An Hero , on whose shoulders safely I May lay the Burden of my Cares , and ground Just hopes of all my Worlds Felicity . Wherefore this free and plenall Act I make Before Heav'ns face , which I to Witnesse take : 232. First , I bequeath to Thee Tiberiu's Crown To which Imperiall Romes vaft Power is ti'd ; And next , I to thine Head resigne mine own Fair Diademe ; For thou henceforth shalt ride Upon my royall Charet , and alone Govern this World , as I till now have done . 233. These Glories which about this Globe doe roll , Are but the beams of that which shall be thine ; The Kingdoms which are spred from Pole to Pole Shall in thy universall Realm combine ; And in requitall of thy noble Fast , The World shall joyn its Store to dresse thy Feast . 234. My Servants here shall swear , so shall my Peers , ( And I my selfe will tender Them the Oath , ) Allegiance unto Thee , and to thy Heirs , Yea , to compleat my grand Donation , both My Shrines and Temples I to Thee resign , Where no Name shall adored be but thine . 235. Nor will I any constant homage tie To this my Grant ; for all that I shall ask Is but one Token of thy Thanks , which I Will take for ample Pay : Nor is the Task I 'le set Thee , hard , or long ; Doe but Fall down And worship Me , and all the World 's thine own . 236. So spake the King of Craft . But as the Sea Which rolls above the Sphears , when daring Men Affronted God with to wring Villanie , Forgot its ever-polish'd Smiles , and in Tempestuous Violence breaking through the shore Of heav'n , a flood of Death on Earth did poure : 237. So now thy noble Spouse , who never yet Had suffer'd frowns to gather on his Brow , An angry Look against the Tempter set , And with disdainfull Answer made him know That all his Pageantry did not conceal Nor Him , nor what he sought to hide , his Hell. 238. Proud Satan , 't is enough that I , said He , Thus long have seen and born thine Insolence : Loe I defie thy Promises , and Thee Vainer than them : I charge thee get thee hence Behinde my back , and there thy shamelesse Pride ( If any thing may hide it , ) learn to hide . ] 239. Does not the sacred Scripture plainly say , Thine Adoration Thou to God shalt give , And unto Him alone thy Service pay ? All Heav'n forbid that We should Him bereave Of his due Homage , and embezill it Upon the Prince of the infernall Pit. 240. As when on Sodoms Impudence of old Heav'n pour'd its Fire to purge those lustfull flames ; The wretched Town repented not , yet howl'd , And mix'd its tears amongst the Brimstone streams ; But all in vain , for straight the Houses burn'd , And with their Dwellers into Ashes turn'd . 241. So now at Jesu's Answer , which did flie Like Lightning from his Lips , the Globe did melt , And nothing of that Universall Lie Remain'd , but Ashes , which so strongly smelt That other Stincks compar'd with this , might seem Perfumes , and Arabies breath , in Sodoms steam . 242. Confounded Satan backward from his Throne Fell down the Mount , and tumbled into Hell , Whil'st the loud Trumpet of his bellowing Groan His dreadfull Comming , to the Deeps did tell : But as he fell ; his Horns , and Taile , and Claws Brake out , so did the Sulphure from his Jaws . 243. His yelling Peers , and lamentable Crew Of Pages , tumbled headlong after Him ; Presenting to thy Lords victorious View A Copie of that Sight , when from the brim Of highest Heav'n them and their King He beat Down to the bottome of their damned Seat. 244. And now the Sceen is chang'd ; and Satan to The Lord his God his Adoration paid Which to himselfe he woo'd that God to doe , So , Jesu , may all Treasons be betray'd ; So may all Rebells finde their cursed feet Snarled for evermore in their own Net ! 245. Whil'st these three Conflicts pass'd , Heav'n set its Eye On its divinest Champion , but forbore All Helpe or Comfort , till the Victory Was cleerly gain'd : When loe triumphant Store Of Angells hovering down , with high-straind Lays Back to the sphears return'd the Victors praise . 246. O Psyche , hadst thou heard that royall Song , Thou would'st have learn'd how We above imploy Our blessed Time , wher on each high-tun'd Tongue Sit endlesse Raptures of excessive Joy , Whil'st every hearty Angell as he sings Clapps his Applause with his exultant 〈◊〉 . 247. Their Gratulation ended ; on their Knees A sumptuous Banquet They to Him present , Wherein was choise of all Varieties With which Heav'ns King could his dear Son content : And He in whom all princely grace doth reign , Was pleas'd their ministry not to disdain , 248. But when He thus had broke his mighty Fast , The Fury which so long lay in his breast ( Impatient gnawing Famine ) out hee cast , Returning her unto her odious Nest , And bid an Angell tie her in that Chain When hee had drove her to her Den again . 249. There must she dwell , and never be let loose , But when his royall Pleasure thinks it fit To poure his Wrath on his relentlesse Foes Whom lusty Fatnesse makes too bold , and great To be his Subjects , in whose Laws they hear . Of Abssinence , a yoak they will not bear . 250. And now by that Eternall Spirit , who Brought Him into the lists of this great Fight , He to the Coasts of Galilee doth goe ; Whither He could have flown by his own Might , But Heav'n was studious to attend Him , and In his great Businesse joy'd to have an hand . 251. Another World of Wonders will appear When thither I shall carry Thee ; but now Thou shalt repose thee here a while , and cheer Thy Spirits to run that ravishing Race : I know That thou , ( so dear are thy Lords wayes to Thee , ) Would'st longer Fast ; but now it must not be , 252. This said ; He spred his wing ( as he before Had often done ) and on that Table set Out of his own unseen , but copious store , Chaste and delicious Cates for her to eate . She blest her gratious Lord who fasted so Long time before he eate , and then fell to . 253. But whil'st on those externall Meats she fed , Her soule sate at a secret feast , for she Her Hearts fair Table fully furnished With the rich Dainties of this Historie , Knowing her Lord ( and this advanc'd the Cheer ) Did Fast and fight , not for himselfe , but Her. 254. And now , because the Sun made haste to rest And smok'd already in the Western Deep ; Phylax his chariot curtains drew , and prest The Virgins Eyes to doe as much by Sleep . One Wing beneath , and one above her head He layd , and turn'd her Bord into her Bed. PSYCHE : OR LOVES MYSTERIE . CANTO X. The Marveils . ARGUMENT . LOve to convince the World in whom alone It ought to treasure all its Confidence , Affords a fair and full Probation What undeniable Omnipotence Dwelt in his Hand , which alway sheltered Those who unto its Sanctuary fled . 1. IT is not Beauty , which its Blush doth owe Unto the Pixe and Pencill 'T is no King Who on the Stage doth make a rusling show , And thunder big imperious Words , which ring With awfull Noise about the Sceen , when He By the next Exit must some Begger be . 2. All is not Gold that in a glistering Ray Fairly conceals its foule hypocrisie . The gareish Meteors , though they display Good store of shining Proofs , will never be Own d by the Stars for Bretneren , nor can The Ape , with all his Tricks , be genuine Man. 3. The heady Rebell , though all Texts he skrews To force Truth to confession of a Lie ; Though at the Barr of Natures Laws he sues To justifie unnaturall Liberty ; Though Conscience and Religion , the thigs He overthrows , he for his ground-work brings ; 4. Though from Successe ( a firmer Argument For the Odrysian Christian-hating Race , ) He pleads the Sanctity of his Intent , And blasphemously makes Heav'n own his Cause ; In vain strives to transforme his hell-bred Sin , Which still makes Him to Lucifer a kin . 5. The staring Wizzard never yet could by His mumbling Charms , his Herbs , his Lines , his Wand , His hideous Sacrifices , form a Lie Able against the face of Truthe to stand , Nor can his Master Satan though all Hell He rends , or blends , effect a Miracle 6. Oft has he ventured and strove to tread In those Almighty Steps of Heav'n , but still The Paces were so wide , that all He did Was but the proving of his feeble Will : His Wonders never reach'd above Deceits , With which imprudent Eyes and Hearts he cheats . 7. No : God alone is King of Nature , and She hir own Soveraign full well doth know ; No sooner doth her Ear drink his Command , But 〈◊〉 her knees , and heart and powers bowe : For , all things must be Naturall , says she , Which my Creators Voice injoyneth Me. 8. That Voice the Fountain was whence first she rose , And ever since hath been the Rule whereby She 〈◊〉 her Course which way so e'r she goes . That Voice which did awake Vacuity Into a full and mighty World , at ease May change its Parts into what form it please . 9. Yet seldome it unsheaths its Power , but when Some high and singular Designe 's in hand , Some Mystery of mighty Love : and then Should the fast Centre in its Passage stand , It must and will give way , and to the Top Of Heav'n it selfe , if need require , climb up . 10. For what 's the Centre 's close-shrunk Knot ; or what All heav'n and earth which round about it cling , If in a righteous balance They be put With Love , that little Word , but mighty Thing ? Themselves they onely to Love's pleasure owe , And cannot to His will refuse to bowe . 11. Full low They bow'd to it , when from the Yoak Of cruell Pharaoh Israels seed it drew : Ten mighty Blowes it gave , and every Stroke Some part of Nature in proud Egypt slew At length it roll'd the Sea upon an heap , And op'd the Rebells Graves amidst the Deep . 12. How fertile did it make the Wildernesse In Miracles ! in what illustrious Flames Renouned Sina's Temples did it dresse ! How did it teach the Rock to melt in Streams , Bidding the Desert flow , as it before Had charg'd the Sea to start from either shore ! 13. This set the Heav'ns to rain down Angels Bread , Who every Morning did betimes fulfill Their wonderous Task , and all the Desert spred With a thick candied Banquet ; which lay till The liquorish Sun delighted with the Taste , On that Ambrosia daily broke his fast . 14. This made the Winde turn Caterer , and blow The People flesh : This did the Cloud command By day to usher and before them goe With a coole shade : This built that walking , and Bright-flaming Pillar , whose convoying Light Commission had to banish Night from Night . 15. Jordan forbid by This , presum'd not to Touch the Priests feet , though through his 〈◊〉 they past : This arm'd meer Sound against proud Jericho , And storm'd the Citty by poor Trumpets Blast ; Whil'st the hugeBullwarks which all Ramms did scorn Fell prostrate down , & yeilded to the Horn. 16. This put more Might into a feebler Sound , When unto Joshua's Mortall Voice 't was given To domineer amidst the Starry Round , And 'gainst Dayes Gyant barracadoe Heaven . This made the Clouds their gentle Drops forget , And Storms of Stones on Israels Enemies spit . 17. Yet all these Wonders but Preludiums were , And glimmering Dawns of that illustrious Day Which in Times plenitude was to appear And the ripe Age of Miracles display . For then the Word it selfe came down below From the worse Egypt's Yoak his World to draw . 18. Decorum did require this Time should be The Crown of Times : Those Forgeries with which The height of all Poetick Industry Did coine the Golden Age , and it inrich With Fancies Gallantry , could never rise To match this more than Golden Ages price . 19. Phylax , who knew all this , resolv'd to shew Psyche a glimpse of it : with whom , when she Awoke , he in his willing Chariot flew High through the yeelding Clouds , and instantly Reach'd Palestines designed Zenith , where He curb'd his Steeds on the commanded Aire . 20. Psyche admir'd to see the Chariot stand Upon so thin a floor : But then , said he , This Region is not onely in the hand Of Satans power ; No , our Authoritie Is cleerer far than his , though he would here , Usurper as he is , a Kings Name wear . 21. Alas , time was , ( as hee remembers well ) When tumbled headlong from our lofty Home , He could not stay himselfe , but helplesse fell Through all this Aire , to his infernall Doom . Indeed he often crawleth up this way , Yet 't is but like a Theife , to steal his prey . 22. But from this Prospect Thou shalt safely see The Sceens on which thy Lord his Wonders did : Not all ; their number is too vast for thee Within the volume of one Day to read : And yet as many as shall amply prove That all his businesse in this World , was Love. 23. That tract is Galilee ; you ' little Town The place where first his Might abroach He set ; Where hee was pleas'd a Marriage Feast to crown With his great Presence , and Approofe of it . Although his Mother were a Virgin , He Would not to Wedlock seem an Enemie . 24. No : He himselfe at first ordained it As a delicious and sacred Tie , By which indissolubly He might knit Two Bosomes in one Loves Conspiracy . This is that reverend Knot by which alone Two are no longer Two , but Both are One. 25. A Knot which He himselfe doth imitate , Though in a puter and more mystick way ; Whil'st with his Spouse he doth concentricate , Blending his heart with hers ; that so Both may Cleave in such unity as makes the Creature Strangely Partaker of its Makers Nature . 26. A blessed Knot , which ties Affection close Betwixt the Branches and the Root , and bindes Up Families in peace ; which hanging loose By doubtfull Lines , as oft as waspish Mindes By Discontents proud itch were spurred on , Would split , and be infallibly undone . 27. Satan was well aware of this ; For hee Bewitch'd grave Plato's high-esteemed Pen To vent the Doctrine of Community , As most conducing to the Weal of Men : But when the moderate Pagans Project proved In vain a desperate Christians Tongue he moved . 28. For He in Antioch found a Monster , who Dar'd spit plain Poyson on this Mystery , Avouching that all Nuptials did flow From cursed Hells Invention : Hell , said He , Was the black Shop where Belzebubs own Hands Did forge and fashion Matrimoniall Bands . 29. Unhappy Saturninus how hast thou Prov'd thine own selfe an Urcheon of Damnation ! What gain'st Thou else by fetching from below Thy Beings Root , which was of Heav'ns plantation ! O most adulterous Soul , who by thy vile Crime , all the Worlds Beds do'st at once defile ! 30. Whil'st Jesus now sate sweetly at the Feast , And added a new Banquet to that Meat , ( For on his face the Eyes of every Guest As in the richer Dainties , all were set , ) A fit Occasion Him beseech'd to joyn To that Drie Banquet of his Face , some Wine . 31. The Wine was out : When loe the Virgin Mother In courteous Pitty of the Bridgromes Want , ( Which she as carefull was as he , to smother , ) Unto Her Son , the Fount of all Things , went , And , in a blush more lovely than the Bride Could shew that Day , the busines signifi'd . 32. But then her Son ( who was not hers alone , But also Heav'ns , and now resolv'd to shew A token of that high Extraction ) Began ( for 't was the first time , ) to allow No Name of Mother to Her : What says He , O Woman , what have I to doe with thee ? 33. This bus'ness Must not seem to flow from thy Sole Motion ; Heav'n and I have plotted it ; Nor need'st thou lend us any Wings to flie Who can make hast enough , when Hast is fit . The Wheels of Time with speed enough doe runne , But yet mine Houre they have not rolled on . 34. Know Psyche , that his Houre is Mercies Cue ; And when Extremitie of Need doth call , Then Mercie loves her gracious Power to shew ; The want of wine was yet not knowne to all The Company , whose Souls it did concerne By that , thy Lords wise Potencie to learn 35. But yet no sooner did that Want appear , 〈◊〉 〈◊〉 with ready Goodness gives Command ; 〈◊〉 〈◊〉 He spied standing there 〈◊〉 〈◊〉 owne Liquor should be filled , and 〈◊〉 for the Convives : When loe , at the Spout The Miracle into the Boule gush'd out . 36. He who had Water taught by passing through The Conduit of the Uine and of the Grape , To turne to brisk and joyfull Wine ; did now Teach it as much by running through the Tap. The cool and Virgin Nymph drawn from the Pot All over blushed , and grew sparkling hot . 37. The Master of the Feast amazed at Her sprightfull Sweetness , wonderd whence she came : Never had his judicious Palate yet Discover'd such a brisk and sprightfull Dame. Alas He knew not that His gift She was From whom no Thing but what is Best , can pass . 38. Look yonder flows the Sea of Galile , Upon whose sandy shore , which He had set To curb and bridle in its Waves , as He Uouchsas d to walk , his Eyes an object met Which mov'd their pitty , and that moved Him In a new Sea to bid the Fishers swimme . 39. Peter and Andrew in the tiresome Maine Catching their Living with their Fish , he spi'd ; In whom he read the vainer Life of vain And mudling Man , who in the briney Tide Of this unstable World his Days doth wast And with his Net , himself into it Cast. 40. So certainly Uncertainty upon This Lifes unfaithfull Stage doth domineer ; Proud Change in such confounding Sport doth runne Heer sometimes flowing , sometimes ebbing there ; That Earth it self may seem , no less than Sea , At never setled Luna's beck to be . 41. This made Him crie aloud , Come Follow Me , And I will you imbark upon the Shore In a more safe and profitable Sea , Than you have ever fished in before . Let those mute things alone , and I will make You henceforth catch such Fishes as can speaks . 42. The Shoale of Men which in this Ages Deep Doe scudd about , unto your Netts shall flow : Those feeble tatterd Things you need not keep , I upon You will nobler Netts bestow ; Immortall Nets , which know not how to break , Netts which the Universall World shall take . 43. As needless is your crazie Bark , for I Intend to build a royall Ship , in which You round about the Globe , being steered by My watchfull Providence , shall safely reach . When Heav'n fears being shipwrackt , then shall this Uessell , which nothing but Heav'ns Kingdome is . 44. Hast Thou not heard how Sirens notes have drawn The Fishers from their Boats into the Sea , In whose sharp Brine their silley Preys they drown , Drowned before in their soft Harmonie ? Well then might this strong Charm those Men invite To plunge into the Sea of safe Delight . 45. Once more their Netts they Cast , but Cast away ; Meekly ambitious to be Fishes now , And yeild Themselves to Him a willing Prey Who thus his Nett of Love about them rhrew . Never Adventure did they make like this , Where being caught Themselves , they Catch'd their Bliss . 46. But yonder taken was an harder Prize : There once erected stood Exactions Throne , Where Levi sate , Lord of a strange Excise , The heavie Mark of Romes Dominion , A Knight he was , for none but such might be Intrusted with that Cruell Dignitie . 47. That at the gracious Calling of thy Lord Fishers were well content their own to leave , Lesse ground to sober Wonder doth afford : Their cold , and wet , and dirtie Trade , might drive Them to an easy faith their old Degree Of life , by any new advanc'd would be . 48. A Faith , which in the Dregs of Time , so far Abus'd will be , that bold Mechanicks , who In poor and painfull Trades ingaged were , When Sloth and Pride make them too worthy to Buckle to work , their Tools away will throw , And , by this Call , inspir'd Men-fishers grow . 49. But what Charms can out-vie the power of Gold , An heavy strong and pretious Chain , which now In deer imprisonment did Levi hold , And fast upon his Soule and Body grow ; Can a Poor Master such a Man perswade To leave great Cesar , and his thriving Trade ! 50. A sturdy Mountain may more easily be Commanded to resigne his native place , And heave his mouldering bulk into the Sea : The Sun may sooner from his princely face Tear all his golden Tire , and damp his light In the vile pitch of an unnaturall night . 51. Yet as thy Lord ( alas how mean and poor ) Pass'd by the Office , He this Word let flie , Come follow Me : which forth-with over-bore By most unconquerable Potencie The startled Seat , the Profit , and the Man , And turn'd into a Saint , the Publican . 52. The Worlds Opinion Levi ponder'd not , Nor how Tibereus this Affront might take , He counted not what He should loose , or what He should not gain , whilst he this Change did make : He asks no Freinds advice how he might keep His fame , nor stays to Look before he leap . 53. But as forth from its horrible Abysse The World did at thy Spouses Call appear ; So from the blacker deeper Masse of his Confused Mammon Levi mounteth here , And bravely Follows Him without delay , Who was Himself his Leader , and his Way , 54. For Love like Lightning from the blessed Eyes Of Jesus , shot it self quite through his Heart , Where into its own instant Sacrifice What e'r it light upon it did convert : So sublimate and so refining was The Fire , that all the Gold it turn'd to Drosse . 55. Doubts , Fears and Cares and secular Relations It quite burnt up , and in his flaming breast Left nothing but the noble Exultations Of valiant Zeal ; which , should the World resist Its course with all this Masse of Earth and Sea , Would rend its way through all , and victor be . 56. O Psyche , Love , Love is that potent Thing To which all other Strength its head bowes down : The Universe's most Almighty King Ne'r chose to use Pow'rs Title as his own , But in this sweeter Name of higher might ( For God is Love ) he takes his deer delight . 57. Thy Lord his ordinary Chaplanes thus Did chuse , and twelve their mystick Number was ; For in this Zodiak He all-gloryous Resolved through his Grace's Orb to passe About his World ; Nor does the other Sun Through fewer Signes in his great voyage run . 58. But I must tell Thee ( for himself descri'd The Secret first ) One of the Twelve He chose An Hell-hound was , and the false-hearted Guide Unto his deerest Masters mortall Foes ; One who did prove in matchlesse height of evill Against Incarnate God , Incarnate Divell . 59. Yet , such was Jesu's most unbounded Love , That He resolv'd to doe his best , and trie How He from Juda's bosome might remove Intruding Hells pernitious monarchie . For Heav'n forbid that Pitties Lord should fashioa A way to plunge Him deeper in Damnation . 60. O no! may those black Mouthes for ever be Damm'd up with Silence , and with Shame , which dare Father the foulest deepest Tyranny Upon the God of Love ; And busie are In pleading it from his own Word , although By it they make Him Contradictious too . 61. But all the rest were faithfull Soules , who stood True to their Lords Cause ; which they strove to write ( As He in His had done ) in their own blood ; And never started at the sharpest Fight , But by their own Deaths studied , as they Were able , His great Death how to repay . 62. James was the first , old Zebedees elder Son , To whom proud Herods Sword the way cut ope , And gave Him leave that noble Race to run , Which leadeth straight to Heav'ns illustrious Top. How little dream'd the Tyrant , that He did Put on his Crown , when He took off his Head ! 63. The next was Philip , who with noble Heat Flew to the North , and hunted out the Ice From those dull Hearts , which ne'r with Heav'n did beat , But with congealed stupid Ignorance freeze ; For his large Sceen was snowie Scythia where December takes his Walk through all the year . 64. When He that Winter all on fire had set With Christian Flames , He bent his Course into A Clime which should have been much warmer , but At his lifes price He found it was not so : For soon He saw that more than Scythias Ice Bound up the Heart of Hierapolis . 65. Joves Name had left no room for Jesus there ; And when He tells the People of the shame , The Nails , the Crosse his Lord for them did bear , He his own Torments did aforehand name . Enough of Jesus now , said They , for We Will quickly make as good a God of Thee . 66. Then with a thousand Taunts they pierce his ear , And next with nails his sacred Hands and feet , And so his Crosse with acclamations rear : Where like a Mark to fury being set , Flints neer as hard 's themselves they poure upon Him , And from their World thus into Heav'n did stone Him. 67. Thomas , whose Doubts did fix his Faith so Fast That neither Life nor death could make it shake , With Jesus in his Mouth through Parthia past , And charm'd what Rome could never pliant make . The AEthiop's too did hear his Voice ; but He Resolv'd to reach the Worlds Extremity . 68. He had observed how the greedy West Into the East was drawn by thirst of Gold , Which had the Suns and Natures Courses crost , And into Jndu's Mouth the Ocean roll'd : And will none goe , a richer prize to win Than that fair Ore , said He , the Soules of Men ? 69. Sure Indians Soules of purer Metall are Than that which Avarice doth so far adore , Thomas will thither trade , though India were More Worlds off than it is , from Jordans shore ; For in his Zealous Sails Gods Spirit blows , And not to fetch , but carry Gold He goes : 70. If Gold be not too poor a Name to set Upon the forehead of his royall Wares ; Loves , Joyes , Peace , Glory , Blisse , and every Sweet Of sweetest Paradise He thither bears , For these , and more than these inshrined be In Jesu's Name , Heav'ns best Epitomie . 71. With this He traded to make India rich , And not Himselfe , who now could not be poor ; As having more than All , though not so much As any thing layd up in provident Store : He knew his Lord was Plenties King , and He Did as his own account His Treasury . 72. Close to his work , without all further care He falls , and having op'd his Merchandize , Come Buy , saies He : for though these Wares be far Above your glittering Ore's adored price , Yet you on Trust may goe for all this Blisse ; Give but your Faith , and yours the Treasure is . 73. The Brachmans wonder'd at the generous Man , So did the sage Gymnosophists ; untill A barbarous unmoved Faction Pass'd a blinde Act of Spight , to seize and kill The noble Merchant ; who as ready stood To poure it forth , as they to suck his Blood. 74. Arm'd with their Kings Consent , and with their spears , Unto his Heart they ope their cruell way ; Whil'st He with sweet content their Madnesse bears , And for his Doubting Hand returns this Pay ; This finall Pay for that ( now faithfull ) Hand Which deep in debt to 's Masters Side did stand . 75. The younger Jame's , whose noble Family Advanc'd Him to be Brother to his Lord , Much neerer grew of Kin by Piety : No man with stouter fervor Him ador'd , Nor with more resolute Constancy than He , Witnesse his reverend Forehead , and his Knee . 76. His Knee ; all plated with Austerity , Which on the Temples Pavement night and day Did naked dwell , till it arriv'd to be Hard as the Marble , which beneath it lay : There never grew on painfull Camels Knees So stiffe a Proofe of Patience , as on His. 77. His Forchead ; which was sealed with the same Stamp of Severity ; for by Prostration Its fleshie Tendernesse hee overcame . O sacred Impudence of Humiliation ! Whil'st wicked 〈◊〉 armed were with Brasse , His prous Front in Brawn immured was . 78. A Brawn which shall hereafter check their Pride And foolish Superstition , who by new Coyned Devotion , will the Old deride , And think no worship from the Body due ; But in pretence their Conscience tender is , Maintain their dainty Fleshes Tendernesse . 79. His dearest Meat and drink was to fulfill His Masters Pleasure : Ne'r did dangerous Grape Its blood on his abstemious Palate spill , Nor stain his sacred Cup : for mean and cheap His Liquor was ; the virgin Fountains were His onely Cellars , and his onely Beer . 80. Ne'r did the rampant flesh of Birds or Beasts Reek in his Kitchin , nor sweat on his Board : Chaste Moderation cooked all his Feasts , And well she knew how to content her Lord ; His highest Fare were sober modest Fishes , Where Water serv'd for Beer , the aptest Dishes . 81. Ne'r did perfumed Oiles his Body dew With their soft Flattery of delicious Sweat Unmanly Bathes his skin did never brew , Nor cheat his Vigour with effeminate Heate . His Limbs in active Linnen us'd to dwell , Being never muffled up , and lost in Wooll . 82. Nor was that Linnen , though full course and plain . Contemned in the Peoples Eye , for they On bended knees were Suiters to obtain His leave , their offrings on its Hemm to lay ; That as hee through the Streets was passing by , Their Lips , and Kisses they might sanctifie . 83. O how imperious is meek Piety Whether it will or no , commanding All Spectators into Love and Reverence ! hee Who counts Blisse by true Honor , must let fall All other Plumes , and wisely learn to dresse Body and Soule in humble Holinesse . 84. Nay now the surly Priest , among the rest , Of James his matchlesse Worth convinced is ; And finding him to be the holier Priest , Grants him into the Oracle free Accesse ; Of which mysterious Place he had the glory , ( And none but hee ) to make his Oratory . 85. He was the holier Priest indeed ; for now The ancient Priesthood with the Veil was rent : The Diademe too was falne from Juda's brow , And famous Salems Regall Glory spent . But James did there erect the sacred Throne Of his Episcopal Dominion . 86. Yet are the Northern Windes , and Irish Seas More trusty than the Jewes : The Jewes to day Can heap their Kisses , and their Courtesies On him whom They to morrow will betray ; Jew's Mouths unto thy face can speak all good This houre , and in the next will suck thy Blood. 87. With Acclamations They this Saint had set In state , upon their Temples Battlement : Where hee no sooner did assert the great Name of his Lord , but with one mad consent Of Rage , they throw him headlong down , and stain The ground both with his blood and with his Brain . 88. Zelotes , and Thaddaeus , that brave Pair , When He in Egypt preached had , and He In Mesopotamia ; united were To reap in Persia their felicity : This was the Crown of Martyrdome , which in The Quarrell of their Saviour they did win . 89. Peter the Leader of that glorious Train , When he had fix'd the Antiochean Seat , For his more reverend Throne a place did gain In Caesar's conquering Citty ; where the great Irradiations of his Fame did call Romes noblest Strength , to trie with Him a Fall. 90. This Strength was Simon whose Apostacie From Truth , in Deeps of Magick Him did drown , But more in Lies , and desperate blaspemie , For all Gods Rights He claimed as his owne , And left no Trinitie in Heav'n but taught That He himselfe alone with it was fraught . 91. The Father in Samaria , the Sonne In Jewrie , and in all the world beside The Spirit He preach'd Himselfe : And yet alone Pretended not ability to guide His owne Creating Hand , but when He made The Angells , granted He had Helens aid . 92. This was the surest way he had to gain His pretious Whore , to set her on his Throrie , And in his God head let her Partner raign . Besides , to help on the production Of Heresies and blasphemous Portents , Hell Thought Females usefull then , and always will. 93. And so the World will say , when it has known Priscilla , Maximilla , and the Pair Of Philumena's with the double Spawn Of lying Elkai : for her wretched share In such Deceits , some Eve will still come in As Helen heer did into Simons Sinne. 94. He taught his Scholars in Himselfe and Her To treasure up the hopes of their Salvation ; And heedless Souls the surer to ensnare , He freely loos'd the Reins to every Passion : No matter how you live , or die , said He So long 's your Faith builds on my Grace and Me. 95. This was that Champion , by whose Magick skill Befooled Nero thought Him God indeed , And pray'd Him by some Signall Miracle To dash those daring Wonders Peter did . His Credit bid Him to that Motion yeild , And set the Day when He would fight the Field . 96. The Day is come , and Simon boldly makes The Challenge , which was unto Heav'n to file : With that , his Arms he weighs , and spreads , and takes His unwing'd flight : but turns his scornfull Eye Down upon Peter , whom into the Hands Of Justice , and of Death , He recommends . 97. The Clowds had gathered thick about the Skie To guard the fair Heav'n from his soule intrusion Yet their Battalia He broke , and by His working Arms , unto his high Delusion Forc'd ope the way , The People , as he went , Their Wonder , after Him , and Worship sent . 98. But as the never-beaten Fencer lets His bold capricious us Combatant grow high , Before He strikes in carnest , and so getts A later , but a nobler Victorie : So Peter letts his Foe alone , till He High enough for a fatall Fall might be . 99. Then posting after Him with mighty Prayers , The Divells which bore Him up He forc'd away : Forth with , down headlong his aeriall Stayrs The Conjurer fell , and on the Pavement lay , Where bruis'd , and batter d , all in gore imbrew'd His black blood , and his blacker soul he spew'd . 100. Strait , in the Peoples Mouths the Divells crie , Peter our God hath by enchantment slain . And so did this unreasonable Lie Prevail , that He is first unto a Chain Condemn'd , and afterward unto a Crosse. Unhappy Rome , which mad'st thy Gain , thy Loss 101. For Thou no sooner gain'st thy freedome from That cursed Wizard ; but Thou dost betray Thine owne Deliverer : if Simon whom Thou seest confounded by the Power which lay In Peters Prayers , were a God ; ô why Must Peter now not be a Deitie ? 102. Yet He cries out : This Altar is too rich For Me , so poor and vile a sacrifice : Was not the Cross that glorious Place on which My Master paid the Worlds eternall price ! Sure were some gallant Seraph hear to die , This Engine would his Passion dignifie , 103. Yet if I must thus high aspire ; may I At least obtain this leave of you , to show That I desir'd not in this Pomp to die : So Hang Me that my reverent Head below May pay its finall Kisses on the Feet Of my most royall Saviour's dying Seat. 104. Nero to such Requests as these was free , Full glad that He had learn'd a new-found-way To cross and double Crucifixion ; He Commands his Serjeants not to disobey The wretches wilde Desire , but , so He died , To let Him any way be crucified . 105. The Saint thus fix'd on the reversed Tree , Now findes his Eyes turn'd from all things below , As was his Heart before : And joyous He In spight of all his obst'nate Nailes , knows how That Place to which his Feet did aime , to gaine , Which Footstoole Simon reached at in vain . 106. Andrew , his Brother both in Nature's and In Zeale's and Pietie's ( much straiter ) Tie , Through Thrace and Scythia travell'd with the grand Charge of appeased Heav'ns sweet Embassie . The dark Barbarians wondred at the bright Meridian Day amidst their Northerne Night . 107. The Day He brought was that which ows its East Not to the East , but to the South , for there ( In priviledg'd Palestine ) thy Lord was pleas'd First unto his Horizon to appeare . It was thy Lords sweet , Day , on which depends The High-noone of that Bliss which never ends . 108. Thence into Greece the restless Preacher came , Arrogant Greece , who though her own She makes The opposite to the Barbarian Name , Yet more inhumane salvage Courses takes Than Thrace or Scythia : O that famous Arts Should raise Mens Witts , yet stupifie their Hearts ! 109. Achaia smil'd , and with disdainfull Mirth Patrae confuted all that Andrew said ; His Beggar-God's poore miserable Birth , And viler Death They scoffingly upbraid : Nor did AEgaeus , though Proconsul He , Stop , but spurre on the Peoples Villanie . 110. A Cross they make Him of a new-found frame ( Whither his meek Desire , or their wise spight Projected it , ) which thenceforth bare its Name , As it did Him that day : A Cross not right Erected and transverse , but thwarted so That it a X , more then a Cross did show . 111. A X , the blessed Letter which began His Masters deare Name and his own : His Cross It self proclaims He dies a Christian ; And though the holy Omen to his gross Though learned Foes were unperceived , He Rejoyced in his Crosses Mysterie . 112. A Cross which shall e'r long so glorious be , Wearing his Name upon it crucifi'd , That it shall crowne the Scottish Heraldrie And in the Topp of all its Banners ride . What Glories then shall Saints themselves obtain , If in such state their Suffrings Badges reign . 113. Nayld fast unto this Honour was the Saint , Array'd in Scarlet from his own rich Veins : The Graecians took it for a torturing Paint , And thought his Cross a Throne of Soveraign Pains : But He his noble Pulpit made this Tree , A Pulpit which did preach , as well as He. 114. Long was his Sermon , for his last it was ; Two days it measur'd ; and yet seem'd but short . What are two poor and flitting Days , alas , To that which doth Eternitie import ? He preach'd Eternitie , unto whose light His hood-winkt Torturers He did invite . 115. At length perceiving Death no hast would make With strong Desires he wooed it to come : Not that his Pains his Patience did break , But that his Heart did long to be at home . He could be nothing but a Stranger , where His Masters blessed face did not appear . 116. And am I nail'd in vain , deer Lord , said he , Unto this Pillar of renouned Death ? Though not poor I , yet thou Deserv'st for Me , That in this Honour I may yeild my Breath . These potent Words to Heav'n with violence flew Whence a fair light they for his Convoy drew . 117. As in the bosome of his Chariots flames Illustrious Phehus through the Sphears doth speed ; So resting in the Arms of these sweet Beams The Saints brave Soule was thither carried . Thus in her funerall Fire the Phaenix dies , And by her Death , to fairer life doth rise . 118. On Zeals undaunted Wings great Bartholmew To meet the Dayes Flame where it kindled is , Unto the furthest brink of India flew ; And taught the East to bend their wakening Eyes Upon a new Son who no Gold did need To dresse his Locks , and more than golden Head. 119. Then having left His goodly Picture there Which Matthews Pen had drawn fair in a Book ; He posted backward to Armenia , where The same illustrious Work in hand hee took . But promising his Hearers Kings to make ; The King grew wroth , and thus his Fury spake : 120. Bold Wretch , who pratest of the idle Throne Of thy vain Christ ; I 'le make thee know that I In my Armenia will have but one , And that 's the Seat of my own Majesty . If Jesus be a God , his Heav'n will be Realm large enough ; He need not trench on Me. 121. 'T were speciall Credit for Armenia's King To entertain as a great Deity A stable-born and manger-cradeled Thing ; Whose ignominious Death did justifie The vilenesse of his Birth , because a poor Resolved doting Wretch doth Him adore . 122. O no! the Gods by whose great Blessing I Possesse my Crown , are Gods enough : Away With shamefull Jesu's uselesse Dietie . Yet for some use Thou mayst be fitting : Say Serjeants , will not this Carrion serve to flea ? Though He be naught , yet good his Skin may be . 123. That onely Word sufficient was to let The Tygres loose ; who straight the Saint undresse Both of his Cloths , and Skin , which at the feet Of their fell Lord they threw ; for it was his Due right the blessed Martyrs skin to keep In token that He slew the harmlesse Sheep . 124. But He now grown far fairer than before , As when the Sun from Clouds unveiled is , Did shine and sparkle in his glorious Gore , Quite dazling by his noble Nakednesse The Devills eyes , who could have wish'd the skin ( To hide his own shame ) on the Saint agin . 125. Yet 't was in vain ; for Bartholmew was now Fit for the Roabs of Immortality , Which Jesus hand — ready was to throw Upon his most deserving Back ; for hee Might without Pains and Crouding now get in At Heav'ns strait Gate , who first put off his skin , 126. But Matthew into AEthiopia ran Ventring upon a strange Designe , for there He strove to purge the Crow into a Swan , To make Pitch Chrystall , Ink Snow , Darknesse cleer , Spots beauteous , Sables lucid , Shaddows bright , I mean , to wash the Pagan Negro's white . 127. And this by Baptisms searching Streams he did , Which drown'd their Hearts in Life and Purity : Soon the full Torrent of his Name did spread , And in the Channell of the Court grow high : The Court soon catch'd the News , but little thought That in the Newse's Net it selfe was caught . 128. Caught was its dearest Gem , the Virgin Heart Of Iphigenia , daughter to the King : And now not all the flattering frowning Art Of royall Hirtacus her Soul could bring To leave her mystick Spouses love and wed Himselfe who panted after her sweet Bed. 129. O no! She cri'd ; My Vow is past , and I Unto my God my Body must restore As I receiv'd it : My Virginity Is now intirely His , and mine no more : Matthew is witnesse , and it were in vain For Me to call my Promise back again . 130. O if you love me then , love what I am , Love Love himselfe , and so you shall love me ; Be truely Royall , Love the Christian Name , And let my Sacred Vow still Sacred be : For I may to no Pagan Spouse be tied , Who to an heav'nly Bridgroom am affied . 131. The Prince with Wrath , and Folly blinded , saw Not how this Match , most matchlesse was , nor that She had already chose a King : And though The shame of meer Humanity would not Permit his Rage to take its swindge on Her , Yet He o'r Matthew let it domineer . 132. His choisest Bloodhounds in all haste he sent With correspondent charge against the Saint ; Whom finding busie at the Sacrament , With His , and his Lords blood , the floor they paint ; And at the Altar thus the Martyr dies , To Heav'n a willing , and sweet Sacrifice . 133. Matthias , whose heav'n-witness'd Faith commended Him to supply the Traytor Juda's place , To finish Matthews great Designe contended In AEthiopia ; whence He turn'd his Race To Jewry , where his blood hee forth did poure For Him who gave him all his own before . 134. John was the last ; but first and highest in His dear Esteem who is Himselfe most High : O blessed Saint , which did'st the Riches win Of all Heav'ns sweetest fullest Treasury ! Jesus , indeed , does all Men love ; but hee Not onely lov'd , but was in love with Thee . 135. He was in love with thy Virginity Which with all blooming Graces was bedeckt ; Of all his Twelve choise privileg'd Chaplanes , He Did for his amorous Favours Thee select : He did select Thee his soft Spouse , in whose Delicious Eyes He meant his own to loose . 136. He was in love with the reflexion Of his own Sweetnesse shining in thy face ; With sympathetick Joy hee dwelt upon His iterated Selfe in that pure Glasse , Striving all Lovers Arts on it to prove : O blessed Soule , with whom Love fell in love . 137. From off the troubled Main he lured Thee Into a deeper Sea of calmest Pleasures , The bosome of supream Serenity ; To which the Ocean is but poor in Treasures . His own dear Breast to Thee hee opened wide , And let Thee in unto its fullest Tide . 138. There did'st Thou lie , and learn thy Soule to glow By the dear Copy of thy Pillows Heat ; A Pillow in whose soft Protection Thou Put'st all thy Cares and Fears to rest : And yet Slep'st not thy Selfe ; for how could any Eye Indure to close , when Jesus was so nigh ? 139. There did'st Thou lie , next to the Heart of Love , Whose ravishing Imbraces kept thee warm With all the best of Heav'n , no more above , But folded up in his incircling Arm : Which forc'd all wise Spectators to conclude , Thou wert aforehand with Beatitude . 140. The loftiest Stories where pure Seraphs dwell Exalted in Felicities bright Sphear , Thy dainty Habitation did excell ; For at his Foot-stoole They lie prostrate there Amidst the Sweets of whose all-balmey Breast Thine onely Head makes its delicious Nest. 141. What potent Joyes , what mysticall Delight Woo'd , and besieg'd thy Soule on every side , Whil'st thy inamoured Spouse spent all the Might Of heav'nly Tendernesse on his dear Bride ! How many healing Wounds gave his Loves Dart , How many living Deaths , to thy soft Heart ! 142. How did hee study to epitomize His Incarnation's amorous Designe , And trie the best of Mercie 's Mysteries Upon thy single Soule ! in which divine Experiment , it was thine onely Grace To fill his universall Churches place . 143. Thus while he liv'd , he sweetly liv'd in Thee : And when hee di'd , Thou saw'st him nayled fast Unto his Death : Yet no Mortality Could seize upon His love ; for by his last And tenderest Words , whil'st hee Himselfe did die , To Thee he gave Loves living Legacie . 144. Into his dearest Mothers Bosome hee Commended Thee , and bid her own her Son : What Nature could not , Love contriv'd to be , And Mary must be Mother unto John : Jesus and John Love had so closely ti'd , That in their Mother they must not divide . 145. Mary no other Glass could findè , where she So fair an Image of her Sonne might read ; Nor John so pure a Mirrour wherein He His ever looking-longing Eyes might feed On his dear Lord : Thus Love though dead and gone , Sweetly leaves John , his Spouse ; Mary , her Sonne . 146. No wonder , gentlest Saint , that on thy Tongue Love built his Hive , and dropp'd his Hony thence , Whilst thy Soul-charming Words rellish so strong Of Heav'ns best Sweets , and choycest influence ; That Love from his own Wing lent Thee the Quill Which all thy Lines with Charity doth fill . 147. No wonder Thou , brave Eagle soar'dst so high , And div'dst so deep into the Suns bright face ; Where Thou didst read the Words great Mystery , By which thine Eye refin'd , not dazeled was : No wonder that Thou didst thy Gospeli fashion , And Calculate by God's own Elevation . 148. No wonder that Port Latin saw the Oile Scalding in vain : Thou who didst live by Fire , And in whose breast such amorous streams did boile , Could'st feel no other Flames . O no! some higher Fervor of Love must melt thine own , and send It to the flaming Bosome of thy Friend . 149. The Languishments of never-faint Desire Must crown thy Life with correspondent Death : Though by sharp Pains thy Brethren did expire , This dainty Martyrdom must end thy Breath : So Heav'n has privileg'd thy Piety , Thou who did'st Live by Love , of Love must Die. 150. Pardon me Psyche , I could not forbear This deare Apostrophe : John was the Man Whose virgin flaming Worth made Him be neer Of kin to our Angelick Tribe ; and can We mention him , and not salute him too , Whom Honors Soveraign Lord has honor'd so ? 151. And pardon Me , that I have dwelt so long On his Apostolick Bretheren ; the Glory Of whose death-scorning Valour , does no wrong , Nor interrupts their Masters royall Story : He , and his heav'nly Might , in them appear'd , And o'r the vanquish'd Earth his Banner rear'd 152. Mark now that Mount which lifts its lofty Head Neer to Bethsaida , whence it takes a view Of all the Countries round about it spread ; Nor Zebulon , nor Nephthali out-flew Its Prospect ; which through Trachonitis too . And Ituraea did sublimely goe . 153. Yea , though far distant , it acquaintance took With other Mountains ; unto Hermon , 〈◊〉 , And stately Libanus it reach'd a Look . This was that noble Oratory where Thy Lord so oft retired , that the Place Thenceforth the Mount of Christ 〈◊〉 was . 154. A Mount where liberall Nature did her best , Witnesse the flowrie Beauties smiling there ; But Grace far more 〈◊〉 〈◊〉 Than that bright Pomp which and of old prepare For the Lawgivers feet the 〈◊〉 〈◊〉 Of Sina , mix'd with Thunder , Smoak , and Dread . 155. For here no Trumpet spake the Frightfull Minde Of stern Imperiousnesse ; no rigid Law Back'd with an everlasting Curse , injoyn d The World to its hard Yoak their Necks to bow : But Love himselfe upon his gentle Throne Gave the soft Lawes of Benediction . 156. Eight Springs of Blessednesse abroach hee set , And woo'd the weary World to bathe in Them. Their Cares and Fears hee taught Them to transmit And bury all Solicitude in Him : He pass'd his Word Heav'n should their Purveyor be Who served in the Warrs of Pietie . 157. His Evangelicall Oeconomie He instituted here ; and so improved The highest Pitch of Legall Sanctitie , That though incumbering Burdens hee removed , Yet more Bonds of Perfection on hee laid , And wonderous strict his Mercies Candor made . 158. His Reins were Silk , but yet hee held them strait , And drove amain ; providing by that Art That in their Passage no enchanting Bait Might his Disciples lure and tempt to start Out of the King of Heav'ns high Way , but to His Kingdome safely and directly goe . 159. His blessed Rules , and none but His , are They Which past the Puritie of Gold refine Gross Mortall Hearts , and sublimate poor Clay Into a State Angelick and Divine , Whilst by his Spirit He scours off sinfull Rust , And into Heav'n blows up the purged Dust. 160. But turn , and view those Desert Fields which lie Next Neighbours to the Galilean Sea : Into that hopefull quiet Privacie Devotion had withdrawn thy Spouse : but He Had given the People too much tast of his Sweetness , to think He long could scape their Press . 161. For as the busie Bees who once have found 〈◊〉 Garden , haunt it day by day , 〈◊〉 out every flower , and humming round About the Tops of their delicious Prey : So to that Garden ( for thy Lord had by His presence made it so , ) did People flie . 162. Jesus who bow'd from Heav'n poor Man to meet , Could not refraine to entertaine the Throng : With gracious ready Welcome He did greet Each Troop and Party as they came along , Dealing his Courtesie to great and small , Who came to be the Saviour of All. 163. Then as the wise Physitian first takes care That all the Vitall Parts be sound within , Before He spend his pains on any Soare Which sinks into the Flesh , or on theSkin Doth swimme : So did his Tenderness to those His numerous Patients his art dispose . 164. Their Hearts and Brains with long Distempers were Into a desperate Condition brought , Had they not met with His all-healing Care : For from his Lipps such Cordialls straight broke out , Such Salves , such Balsams ; that all Heav'n did seem Turn'd into Physick to recover Them. 165. Heav'ns Kingdome was the Med'cine He appli'd , A Med'cine which its Doctor did become ; A Med'cine fit to slake and cure that Pride Which made poore Man so sick ; His Home from home To finde his lost Sheep , unto Earth He brings , And is resolv'd to heal them into Kings , 166. Sweet words of Wisedome , Power , Life , and Bliss , Into their Ears He pour'd ; and in their stream So rarely He infus'd all Paradise That what did nothing but a Sermon seem , Was liquid Heav'n . Thus the rich Gemme unseen Swumm in the Boule of the Egyptian Queen . 167. Never did Ethan the sage Ezrahite , Never did Heman , Chalcol , Darda ; who On Wisdom's Wings exalted to the height Of noble Fame , about the World did goe : Never did Trismegistus , never did The deepest Reach of Zoroastes Head : 168. Never did Solomon whose gallant Wit High as the Heav'n , and deep as was the Sea , Unlock'd and ransack'd every Cabinet Of darkest Nature ; dive so farr as He , Or drop such Sentences and Parables , As those with which his deep Discourse He fills , 169. Yea ev'n the Serpent , in whose wily Head All Craft doth raign , when He thy Grandame Eve With his profoundest and most studied Inchantments tri'd , of old , and did Deceive , Less sweetly and less subtlie spake , than now The Sermon from thy Spouse's Lipps did flow . 170. The Serpents Preachment onely was to steal Eve into part of his own Miserie ; Thy Spouse's end was onely to reveal The way unto his owne Felicitie : And Heav'n forbid , but Truth as strong should be As undermining Lies and Flatterie . 171. It was as strong , by full Authoritie Shewing its own authentick Might and Worth ; And not in doubting sneaking Jelousie Of labouring for an abortive Birth . 'T is the Scribes Chair which totters thus , not His Which surer than the Worlds Heart fixed is . 172. He as Amphion by his charming Song Rude salvage Hearts did tame and civilize ; By the high Sweets of his more potent Tongue Did all his Auditors with Heav'n surprize . The senseless Sphears a ravishing Sound can make ; Much more his Voice from whom their tune they take 173. This done : The tender God his Love extends Unto their Bodies ; Ears unto the Deaf , Feet to the Lame , Eyes to the Blinde He lends , And findes more choise of soveraign Releif Then they of Wants . O copious Saviour , who At once can heal both Soule and Body too ! 174. The Day grew now decrepit , and the Sun Bow'd to the West : when the Disciples pray Their Lord to give the Croud leave to be gone And get their Suppers in the Towns which lay About the Deserts verge : O no , say'd He , They are my Friends , and they shall sup with Me. 175. Alas , how will You entertain , eri'd They , These numerous Mouthes ! Two hundred pence in Bread Will not yeild every one a bit ; what way Shall then this mighty Feast be furnished ? How shall thy Table stored be with Dishes ? Here 's nothing but five loaves , and two small Fishes . 176. As yet , they knew not , Psyche , that their Lord Was He who to the copious Rivers does From a small Fountain all its Streams afford ; He by whose Providence from one Candle goes That fertile Flame which lights a thousand more Without diminishing its originall Store ; 177. He by whose Power Elijah did command The finall Hand-full of the wasted Meal To grow upon the pious Widdow's Hand ; Which strait did his Injunction fulfill , And by a springing Harvest more than turn The pined Barrell to a plenteous Barn. 178. He , in obedience to whose Might , though at Elisha's Word , the Pot of Oile a waked Into a Spring , whose bubling ceased not Till Want of Vessells its Abundance slaked ; But then grown wisely Thrifty , it represt Its Bounty , that there might be Nothing lost . 179. He whom the same Elisha did foreshew , When He before an Hundred People set That simple Pittance , which in Spending grew , And being small at first , at last was great ; The Eaters Teeth unlocking but the Way Unto the Store which in that Little lay . 180. But now He taught Them ; Goe , said he , and make My Guests by fifty on a row sit down . This done : The Fishes and the Loaves he took In his creating Hands ; when to his own Heav'n lifting up his Eyes , and saying grace , His Blessing in the Victualls swell'd apace . 181. He brake the Loaves , and every Peice he brake Strait prov'd as great 's the Whole ; no Crum did fall , But rose into a Loaf . Thus when you make Division of the smallest Line , still all Are Lines as well as it , although for ever The new emergent Parts you should dissever . 182. By strange Division the Fishes too He taught to spawn a new and wonderous Frie ; Though dead , yet at his Touch they started so , That Two usurped Multiplicitie , No longer Two , but a large Shoal , which from The Sea of Love out at his fingers swumm . 183. Then his Disciples Service He commands To set before his Freinds this growing Feast . Both Bread and Fish into the Peoples Hands They strait distributed ; and every Guest Fell to , admiring how that simple Meat Made them forget all Hony to be sweet . 184. The Quails and Manna had been homely Fare , Which Heav'n did in the other Desert shoure When hungrie Israel was a Pilgrim there , Had this been present then ; The Wines brave power , At Cana born , excell'd the Grapes best Blood. So did this Feast to Day , all other Food . 185. Satietie at length , not nauseous , But sweet and comfortable , put a close Unto the Banquet : When thy generous , Yet thrifty Lord , injoyns Them not to lose His Bounties surplusage , nor scorn the Meat Because he gave Them more than They could eat . 186. Strait-way the Fragments all collected were Which fifty hundred feasted Men had left : When loe the Totall was exceeded far By those remaining Parts ; the teeming Gift Persu'd its strange Multiplication still , And with the Relicts did twelve Baskets fill . 187. Beleeve it , Psyche , thy wise Spouse did by This Wonder , to a greater ope the way ; The long design'd and pretious Mystery Of his own Body , which He meant to lay Upon all Christian Altars , there to be The endlesse Feast of Catholick Piety . 188. A Feast which shall encrease upon its Guests And be intire when Millions filled are ; A Feast of Miracles , a Feast of Feasts , Not to a Desert ti'd , but every where Dispers'd abroad , yet every where compleat , That all World may freely come and eat . 189. The feasted People were dismissed now , And Jesus steps into that Mount to Pray : Sure 't was , that Blisse along with Them might goe Whom He so carefully had sent away , That Night might not upon their Path incroach , Nor Dangers Ambushment their footsteps touch ; 190. That by that Miracle which thus unto Their Teeth had prov'd his Power Divine to be , All other fruitlesse Helps they might forgoe , And build their Trust on His Divinity . But His Disciples now , seeing their Lord Would have it so , were gone before abord . 191. That Sea , whose face Thou see'st all polished With flattering Calmnesse , smil'd just so on Them When first they launched out : But Fraud lay hid Under the glasse of the alluring Stream : Truth needs no smiles ; 't is onely Treasons face Which painted is with spruce but borrow'd Grace . 192. As when an envious Spirit can finde no way To vex the Masters Person , He doth make Either his Servants or his Friends his prey , And at the second hand his Veng'ance take ; So Satan now , too weak with Christ to fight , On His Disciples vow'd to ease his Spight . 193. Deeply He pin'd to see the People fed , And now resolv'd that He Himselfe would Feast : Yet by the Seas vast Mouth he purposed His Dainties to devour ; and thus at least Part of the Miracle revenge , and though Not for the Loaves , quit for the Fishes grow . 194. He from the Adriatick Main , and from The Baltick Ocean , and the Irish Sea , Summon'd all unexpected Storms to come , And here poure out their utmost Treachery . He made each Winde pick Quarrell with his Brother , And in a mad War tumbled Them together . 195. The East was peevish ; sharp , and grim the North , The West impetuous , black and foule the South ; Each puff'd and swell'd , and in disdain shot forth Their fury full in one anothers Mouth : The bruised Clouds in floods their sorrows pour'd , And all the weather-beaten Welkin roard . 196. The tatter'd Sea against the shores was flung , Which churlishly again repuls'd it back ; The broken Waves with helplesse Mourning rung , And foam'd with pain ; The startled Deeps did quake , And thinking to escape that dismall fray , From their profoundest Bottoms ran away . 197. And now the Sea within it selfe was lost , Whil'st the stern Tempest vehemently broke Through her most hidden Bowells , which it tost In proud scorn through the Aire , with hopes to choak The Moon and Stars ; which wilde Confusion Made both the Waters and the Windes , be one : 198. And thus the Windes flow'd , and the Waters blew ; The Thunders Cracks did with the Billows joyn ; The Lightning flash'd , that misery to shew In which all Dread and Death seem'd to combine : 'Twixt light and Darknesse , hence grew such a fight , That now , alas , 't was neither Day nor Night . 199. The woefull Ship flung up to Heav'n in vain Upon the back of an unfaithfull Wave , Immediately was hurried down again Into the bottome of its gaping Grave ; Where yet it could not rest , but was spew'd up . With indignation to the Tempests Top. 200. The Mast submitted to the Winde , and split ; The Sails forsook the Ship , and flew away ; The Pilot at the Helm in vain did sit , Being in need of some kinde Hand to stay And steer himselfe : The Sea made bold to come Abord , and take a view of every room . 201. The Waves laught at the Pumps , and crowded in Faster than they could turne them out : Each Winde Bandi'd the Bark , contending which should winne The credit of its Wrack : Thus may you finde In Tennis-courts a Ball bang'd to and fro Untill some Loss at length doe let it goe . 202. Themselves to their Devotions All appli'd , ( For Danger wakes the dullest Piety . ) O where is Jesus now his scholars cri'd , How is his promise wash'd away , since We Whom for Men-fishers He designed had Must unto Fishes now a Prey be made ! 203. Yet , as their Lamentations swell'd , the Tide Of lowder Windes and Waves still drown'd their Crie . They once for all most gladly would have di'd , But still they saw how Deaths did multiply , And throw them and their Ship broken together From one Destructions Mouth into another . 204. Mean while the Gulfe of Satans boyling Breast Wrought with as great a Tempest of Vexation , To see a crazie Vessell thus resist The Winde and Seas most eager Conjuration ; Puzzeld and griev'd , he wonders what should make A Bark so oft broke , still refuse to break . 205. At last , forth from a mighty Clowd there brake Continued Lightning through the dazeled Air , By which the Men spi'd on the Tempests back One marching towards Them ; and now new Fear Stormed their Souls : O , the Disciples cri'd By all these Deaths why might we not have di'd ! 206. Loe heer the Spirit comes whose fatall Wrath Rais'd this Tempestuous Preface to our Woe : Hither he bendeth his prodigious Path , And tramples all the Waves : What shall We doe ! Behold , which way so e'r he waves his Hand The Clouds start back , and bow to his Command . 207. Behold no Wind durst be so bold as to Disturb his Way with any 〈◊〉 Weather , But all officiously behind Him goe Shewing that on his Errand they came hither . He comes , He comes ! Sweet Sea ô gape not thus In vain , but from this Danger swallow Us. 208. Forthwith their Lord who heard this desperate Crie , His Comfort interposed : Why , said he , Add you this Tempest to your Miserie , Rending your Hearts with Dread ? Know you not Me ? I am your loving Lord and Master , and What need you fear , now I am here at hand ? 209. As he whose trembling Neck does ready lie Under the Axe , if some unlook'd for Voice Tells Him the Judge is pleas'd he shall not die , Starteth and slowly understands the Noise Of his Repreive , being already dead In his own helplesse Thoughts , and buried . 210. So these Disciples drowned in their fears , Scarse trust their Eyes which did their Saviour see , Scarce would they Credit give to their own Ears Which heard Himself 〈◊〉 that it was He : Till forward Peter cri'd , O bid Me meet If Thouour Master art , thy blessed feet . 211. If thou deceiv'st Us not , each sirlie wave At thy Command unto my steps will bowe , And with Securitie my Passage pave . If other wise ; Can I be worse then now ? The Sea into our Ship does crowd , and I Must either heer or there , in Water die . 212. Christ bids Him come ; and out he steps ; When loe As He went trembling on , a high-swolln Wave Comes tumbling in his way , and frights him so That all his Courage it does straight out-brave . His Heart sunk first , and then his feet , and all But 's Tongue , which to his Lord for help did call . 213. Had any other Lord but He been there , With what indignant Scorn would He have let His faithlesse Subject meet his Censure , where He his unworthy Crime chose to commit : Onely Omnipotence is pleas'd to spare Those who distrustfull of its Power are . 214. Jesus , who never could his Help deny To suppliant Sinners , reach'd his blessed Hand , ( That Hand in which alone Security Doth dwell ; that Hand which rules the , Ocean , and Measures it in its Hollow , ) and pull'd out Peter from the deep Sea , and deeper Doubt . 215. And then , O thou of little Faith , said He , Why did that weak Suspition presse thee down ? What made Thee so forgetfull prove of Me Who in their own Waves can all Tempests drown ? Come , thou shalt see that Windes and Seas do know The Power of their Maker more than Thou . 216. Here , being got abord the Ship , His Eye Upon the Storm hee set , and signified His royall Pleasure . Straight the Windes did spie Their duty in that potent Glance , and hied A way in such great haste and fear , that They Lost all their Breath and Spirits by the way . 217. The mutinous Billows saw his awfull Look , And hush'd themselves all close into their Deep : The Sea grew tame and smooth , the Thunder broke Its Threatning off ; 〈◊〉 Lightning durst not peep From its black Nest , being now out-shined by The flashing Mandates of its Masters Eye . 218. The Devills which all this while had toss'd and rent The Elements , perceiv'd the finall Wrack Fall on their own Designe , and homeward went With yelling Cries , The Clouds in sunder brake , And having cleer'd the Sceen of its loud Wars , Left the fair Heav'n all full of smiling Stars . 219. Forthwith the Ship without or Saile or Tide Kept its straight course , and flew unto the shore : Where Jesus deigns to be the Vessells Guide , There needs no helpe of time , Tide , Winde , or Oar ; He whose meer Look could make a Tempest cleer Could by his Eye the Bark both drive and steer . 220. Mark yonder shore of populous Genaser , Where from a Storm hee once arriv'd before : Great was the Wonder he atchived there , Where no tempestuous Windes or Seas did roar , But raging Fiends who had themselves possest Of an unhappy Mans usurped Breast . 221. Those Tombes without the Town Thou seest there , These Devills made that Mans chiefe Habitation ; For to those Spirits such places dearest are As most-invite to desolate Desperation . But henceforth Christian Caemiteries shall Revenge this boldnesse , and all Hell appall . 222. Nor shall the Fiend which wears the famous Name Of wise Apollo , dare not to confesse As much to Julian ; though He cloke the shame Of his enforced Silence : Babyla's Meer Dust and Ashes shall have power to stop His lying Mouth , and seal his Oracle up . 223. Sometimes unto that neighbour Mountains Brow They drove the wretched Man , in hopes that hee Out of his tiresome Life himselfe would throw Into their Pit of deeper Misery . A thousand Snakes about his heart they wound , Whil'st Rage and Madnesse did his Brain confound . 224. The froth of which Confusion foamed out At his unquiet Mouth : sometimes He roard , Sometimes he sung ; and when the Passion wrought His Tongue to Blasphemy , he freely pour'd It forth , and rayl'd on Heav'n and God , whom yet He thought not of in all his raving Fit. 225. The Rocks and Tombes He fill'd with yelling Cries . Which deeply frighted every Passenger : Poetick Fancy never could devise Such hideous Barking for fierce Scylla , or Fell Cerberus : Indeed the Thunders Voice , Though lowder , yet makes a lesse dreadfull Noise 226. He hated all Men ; but Himselfe much more Than all the World ; and yet he knew not why . Alas , 't was Hell which in his Soule did roar ; Hell , the sworn Foe of all Humanity ; Hell which with all the World maintaineth Wars , Yet chiefly with it selfe for ever jarrs . 227. And in his bosome it did boile so hot , That hee no Clothing would endure to wear : ( Satan of old this envious Trick had got , To make Mans shame and nakednesse appear . ) His clothes hee rent , and then pluck'd of his Hair , And star'd about for something else to tear . 228. When any sharp stones in the Rocks hee spied , He cull'd them out as they some Gems had been ; With which his Vengance on Himselfe he tried , And lin'd it out upon his launced skin ; And though they pained Him , yet still to spight His Pains , He in his Wounds would take delight . 229. Hast Thou not seen a Bull led from the stake Where ten keen Mastiffs had full play at Him , With Gore and Gashes cloth'd ? Thence may'st Thou take Some aim how this bemangled Man to limm . Yet could not all the Doggs of Albion Bait any Bull , as He himselfe had done . 230. His tatter'd Brows upon his eyes hung down , His Mouth and Nose met in one rent , his Head Was slash'd , the bone upon his breast was shown , His sides were gash'd , his Arms and Thighs were flead ; Till all his Wounds into one Confluence ran , As Rivers loose themselves ' i th' Ocean . 231. And wonder not that all this tedious while The poor Mans Life could be so hardy as To keep firme truce , and be confederate still With his tormented Heart : The Fiends could passe No further than their Chain , which though it reach'd . His Body , could not to his Life be stretch'd . 232. This added to their everboyling Spight New fire , by which they drove and stung Him on To wreak his Madnesse on each Mortall Wight He met , as He upon himselfe had done . Thus all about the Coast his Terror spread , And Cares , and Fears , and Plots awakened . 233. As when a Bear is from the Forrest broke Into some Shepheards Pastures , every Town Which round about that Region lies , doth look Upon their Neighbours Danger as their own , And all their countrey Arms and Dogs unite Against the publick Foe in common fight . 234. So did the Gaderens combine their strength The fury of this raving Man to tame ; Long did they grapple and contend ; at length By number , not by power , they over came , And loading him with Chains and Fetters , thought They now their Foe had in subjection brought . 235. But He with irefull Smiles , disdain'd their Plot ; And tearing his vain Chains in sunder , threw Them at their heads : What-ever Bands they got ( For they their Project often did renew ) Whether of Steel or Brasse , they prov'd to him But Engins , which He tore and flung at them . 236. Being thus fierce and fell , thy Lord he spied , Arrived on the shore , and to Him ran : He never with more hideous bellowing cried , Nor fiercelier beat , or cut himselfe , than when He near to Jesus drew , whose pittying Eye , More than all Chains and Fetters Him did tie . 237. For straight His tender bowells yearn'd to see Hell domineering in a poor Mans Breast , Of which Himselfe and Heav'n should onely be By his Desire , and by all Right possest : And by that Voice which lately chas'd away The other Deeps Storms , He did these allay . 238. Foule Fiend , He cri'd , usurp that Place no more , The Man is mine , and I his Lord will be ; I charge Thee to come forth , and Him restore Again unto Himselfe , and unto Me. O mighty Voice ! which rent the Devill more Than He had done the wofull Man before , 239. For as the Slave who gotten is by stealth Into his Masters Closet , domineers O'rall the Bags , taking his choise of wealth . And all the Bonds he pleaseth , rends and tears ; Wishing more fuell for his peevish Rage ; And thus revenging his own Vassallage 240. But if his Masters unexpected Eye Happens to apprehend Him in his Sin , Its glance , like Lightnings Dint , so peircingly Afflicts his theevish guilty Soule , that in Slavish and thankless meeknes down he fals , And on his wretched face for pardon cals : 241. So did the Feind : beleeve it Psyche , were The whole Worlds dying Grones all joynd in one Huge Gust of Horror ; yet they would not tear The skies with such an Ejulation As this , which made the Tombes , & Rocks , and Sea , In its impatient Echo all agree . 242. Jesus , thou highest Son of God most High , O what have I , he cri'd , to doe with Thee ! And must I leave my Fort , and naked lie Whil'st Thou dost trample , and triumph on Me ! Now by thy Fathers Name , I thee conjure Thou damn Me not new torments to endure . 243. But now thy Lord held Him sure on the Rack , He charg'd the Traytor to confesse his Name : O how this Question did his heart-strings crack , Which snatch'd the Veil off from his ougliest shame , And for one Serpent which alone seem'd there To nestle , made a Legion appear . 244. No other Name he durst acknowledge now But Legion ; for so indeed they were . Vile Cowards , what is Dust and Clay that you So numerous an Army must prepare ! Why must so many Spirits in ambush watch Onely one single Mortall Man to catch ? 245. But ô that Men whose mystick obligation . Of mutuall Membership , doth them invite To carefull Tendernesse and free Compassion . With such confederate Zeal and stout Delight Would help their Brethren up to heav'n , as these Labour to plunge them in Hells Miseries ! 246. Had'st Thou been there , my Dear , thou might'st have seen In what a fearfull lamentable Guise These Devills to their Prayers fell , to win Some Pitty from their Lords imperious Eyes ; Which did the basenesse of their spirit prove , Who could beseech Him whom they scorn'd to love . 247. Him They beseeched not to send Them home , But in this Countrey let them longer stay ; They knew Hell would have been too hot for Them If they had thither gone without their Prey ; For disappointed Satan on their head Would all his boiling Wrath have emptied . 248. Besides ; this place alone in charge they had , And might not safely to another goe : For Satan here his Provinces hath made , And all his Deputies disposed so That no Commission jarreth with another , Nor any Fiend incroacheth on his brother . 249. And this He does in insolent emulation Of Heav'ns fair Polity , which hath ordain'd That every Empire , Kingdom , Countrey , Nation By some of its Angelick Hoste be rein'd , And guided , and defended ; as each Man By his particular vigilant Guardian . 250. What would'st Thou have Us doe , they cri'd , Can We Made all of active Metall , idle sit ? Are We not Devills ; how then can We be For any Thing but Rage and Fury fit ? Mischief's our proper Diet ; why wilt Thou Who All Things feed'st , not Us our food allow ? 251. If We must Be , We must be what we are ; Infernall Natures can no change admit ; For surely Thou wilt not forget that War When We our selves in arms against Thee set ; Nor repossesse Us of our calmy state ; So that wee now are Furious by Fate . 252. Besides ; wee Subjects are ( and thine own hand Buckled that yoak on our Rebellious Necks , ) To that impatient Prince , whose dire Command Back'd with Hells universall Terrors , pricks Us on to Rage ; and wee doe nothing now But what wee unto Him in duty owe. 253. As then Thou art a generous Conqueror , Give reasonable Quarter to thy Foes : Since wee must yeild this Fort ; before wee stir Ingage thy Promise that wee shall not loose Our Naturall Properties , but have power still ( For 't is no Crime in Us ) to doe some ill . 254. An Herd of Swine there feeds on yonder Mount , ( And that 's it , Psyche , ) filthy Beasts , and such As were unworthy in thine own Account The meanest of thy Servants Boards to touch : Yet what to Jewes Thou mad'st impure , shall be Dainties to Us , if Thou but leave Us free . 259. Free , to take our own swindge , and domineer In those despised reprobated Things : If ever Devills did to thee preferre An humbler fairer sute , may all our Wings And Snakes be clipp'd , our Tallons prun'd , our stour Horns lopped off , our iron Teeth dash'd out . 260. The Furies pleaded so ; and with an Eye Where Fear insulted over jealous Hope , Beheld their Judge : He knew the reason why They begged that strange boon ; he knew their scope Was to make Men conceive the Swine a Creature Curs'd and abandon'd by the God of Nature . 261. Yet He was pleased , whither to avenge The Owners Avarice , or for some cause Best known to his wise self ; to grant this Change , And give them leave into the Herd to passe : For He to whom the whole World doth belong Can all Things doe , and yet can doe no wrong . 262. As when in pregnant AEtna's labouring Wombe The smoaking flaming and sulphureous Childe Unto its full maturitie is come , The moved Bowels of the Mount are fill'd With Pangs and Throws , till by a monstrous Birth The stinking Prodigie is broken forth : 263. So were the Soule and Body of this Man Shak'd , stretch'd , and torn , when Hell burst out from thence , No brimstone ever smelt so rank as then The favour or that dismall Effluence : Surely the Man had by that stink and Pain , Had Life not looked on , been double slain . 264. But ne'r did Aire put on , a calmer face When every Winde to its own home was blown , And Heav'n of all its Storms delivered was ; Then He now once again become His Own : The Feinds who untill now his Heart did swell , Left him himself within himself to dwell . 265. And now , as startled from some frightfull Dream , He wonders that Himself so safe he saw . With speed he gets him Clothes to hide his shame , Or rather theirs whose Treason made him throw Them off before , and clothe his Body round In one unnaturall universall Wound . 266. Distracting Fumes no more reek'd in his Head ; Clear as the upper Region was his Brain , And with his Heart distinctly traffiqued , Where now his Intellectuall Powers did reign ; In his Soules Pulse his Thoughts beat gently , and His Blisse he Perfectly did understand . 267. He understood to whom his Thanks were due , To Whom his Peace , his Life , his reskew'd Heart ; To his sweet Task of Gratitude He flew , In which with faithfull Zeal He playd his Part ; And then at his divine Redeemers feet Like a meek Scholar , begg'd , and took his Seat. 268. Mean while the Devils to the Mountain made Upon the Wings of Fury and Disdain , They scorn'd the Swine , and yet because they had No better Prey , could not from that refrain . The feeding Herd strait felt their Bellies swell With unknown stuffing , being stretch'd with Hell 269. As at the Orgies , when the Priests are drown'd In their mad God , they grow as wilde as He ; They stare , they roar , they rave , they tumble round , And onely in confounded strife agree : So did the Swine break into raging Revels , Being Drunk with a full Legion of Devils . 270. They grunt , they squeak , they foam , they run , they leap , They fall , they rise , and strait they fall again , Their tusks in one anothers Blood they steep , But oftenest in their own : The Dogs in vain Did bark , in vain the Swinherds crie and swear , The Herd no Clamour but their own could hear . 271. At length , in one mad course , unto that Brow Where the steep Hill into the Sea doth peep , They headlong run , and one another throw In a tumultuous throng into the Deep . And thus those Devils drown'd their wretched prey , Their own long Thirst of Mischeif to allay . 272. Observe that other shore : thy Spouses Fame Shin'd with no less illustrious Glory there ; Witnesse Her Faith who from Phaenicia came To take miraculous kinde of Physick here : She long had her Phaenician Doctors tried , Who not her Bloods , but Purse's Issue dried . 273. But here she found a strange Physition , whose Sole Physick is his Soveraign Self , and who Gratis on all his heavnly Art bestows : Yet her unclean Diseases shame did so Confute its Pain , that it She doth conceal , And seeks by pious Fraud her Cure to steal . 274. Her meekly-faithfull Heart had caught fast hold On Jesu's Garments Hemm ; and ô , said She , Could but my Fingers doe as much , I would Not doubt to catch my safe Recovery . This said , the pious Theif took Heart , and stept Into the Croud , and there behinde Him crept . 275. There her most trembling most undoubting Hand To the desired Hemm she gently put , Which with a triple Kisse she reverenc'd , and Her meek Soule on that humble Altar set : But whilst her blushing Blood flush'd in her face , She felt its other Current dryed was . 276. For as on Aarons consecrated Head The holy Unguent would not bridled be . But on his Beard its pretious Influence shed , And reach'd unto his Roabs extremitie : So did the Virtue of this Higher Preist His very Clothes with mystick Power invest . 277. But Jesus , who could not permit that such Heroik Faith should thus be smother'd up ; Enquires what Hand his Vestures Skirt did touch , And set the Issue of his Virtue ope ; That Virtuous Issue , Psyche , which alone Could wash away , and cure Her Bloody one . 278. The humble Woman guilty of the high And faithfull Theft , fell trembling at his Feet , Confessing all her blessed Crime , and why She so had ventured to compasse it : But while she fear'd her Saviours anger , he Applauds the Fact , and bids her cheerly be . 279. Daughter . he cries , ( for those His Children are Whose holy Confidence on his Power relies , ) Henceforth for ever banish needlesse Fear ; Thy valiant Faith secures and fortifies Thy now recovered Health : Goe home , and be Assur'd my peace shall sojourn there with Thee . 280. Her zealous Thanks she pay'd , and home ward went ; But his dear Image in her heart she bare , Resolv'd to fix it in a Monument Of lasting Gratitude , which she did rear Before her Door : and couldst Thou reach thine Eye Unto Cesarea , Thou mightst it descry : 281. Erected there in bright substantiall Brasse Thy Spouses statue is : and so shall stand , Till Julian with a more obdurate face And Heart , than is that mettall , shall command The fair and reverend Image to bow down And yeild its stately Base unto his own . 282. His own ; which when on Heav'n it 'gins to stare Shall learn what Vengance dwells in Jesu's Hand , From whence a speedy Bolt of Fire shall tear The proud and sacrilegious Idol , and Give dreadfull Warning to its Owner , what He must expect , if he repenteth not . 283. But yonder , Psyche , holy Tabor is , A Mount made famous by a brighter Story ; The Temples Mount bow'd down its head to this , And veil'd its Legal to the Gospel Glory : To this , the Hill where Belzebub layd ope The Universe's Gallantrie , did stoop . 284. Thither did Jesus once himself withdraw With three Attendants , Peter , James , and John , Leaving the rest , and all the World , below , That undisturbed , his Devotion He might perform ; for his Designe was now To pray himself , and teach his Consorts how . 285. To be retired from tumultuous Things , And sublimated far above the Earth , Two trusty Ladders are , which Wisdome brings To help Devotion climbe ; two Ladders worth All Climaxes which ever yet were set Up by the loftiest strains of eloquent Wit. 286. But as he Pray'd , his flaming Soule did break Forth at his Eyes , and flash'd to his own Heaven ; The dazeled Sun immediately stepp'd back , And for his dimmer face sought some new Even : For Day now needed not his garish beams Being gilded by his Makers purer Flames . 287. Jesus , who in his Bodies Veil till now The Raies of his Divinity had hid , Was pleased here to give them leave to flow , And roule about Him in a glistering Tide : Thus when his key unlocks the Cloud , from thence The Lightning poures its radiant Influence . 288. But as the unexhausted Fount of light Which dwells so deep in Phebu's splendid Eyes , On all his royall Roabs doth shed its bright Effusions , and his Charet beautifies , So that about Heav'ns Circuit He is roll'd Enthron'd and cloth'd in nothing else but Gold. 289. So from thy Spouses more than Sun-like face , The Lustre all about his Rayment darted ; A Lustre whose divine and gentle Grace It self with kinde magnificence imparted Unto the mortall Texture , which so pure And piercing Brightnes else could not endure . 290. Thus when a dainty Fume in Summer Aire To Lambent Fire by Natures sporting turns , And gently lights upon Mens Clothes or Hair ; With harmlesse Flames it playes , and never burns Its habitation , but feeds upon The delicates of its own Beams alone . 291. As the Disciples wonderd at the Sight , Which peeping through their fingers they beheld ; Two strangers they espied , in rayment bright , Which Jesu's overflowing beams did gild : They wistly look'd upon them , musing who The Men might be , and what they came to doe . 292. The first ware horned beams ( though something dim In this more radiant Presence , ) on his face : Full was his beard ; his Countenance was grim . Yet sweetned by a meek but royall Grace ; His roabs were large and princely ; in his Hand He held a mystick and imperious Wand . 293. A golden Plate he ware upon his breast In which the Ten great Words enammeld were ; A grave and goodly man he was , and drest In such attire , that they no longer are In doubt about Him , but conclude that he Could none but Moses the Lawgiver be . 294. Grave was the other Stranger too in face , But in his Rayment wonderous course and plain ; He seemd to want a Mantle , ( that which was Long since thrown off by him on Jordans plain : ) The serious beams which darted from his Eye , Spake Eremiticall Severitie . 295. Behinde him stood a flaming Chariot , Whose Steeds were all of the same Element : 〈◊〉 was their fire more than their Courage hot , And much adoe they had to stand content . When they had well observed this , they knew Such Tokens could none but Elias shew . 296. These two grand Prophets , whom thy Lord gave leave To wear some glorious beams though He were by , A reverend Discourse did interweave Of the great work of his Humanity ; With high ecstarick Words displaying how At Salem He Deaths Powers should overthrow . 297. A Doctrine which on the Disciples ear ( And this their Master knew ) full hard would grate , And therefore by these glorious Preachers heer With high Solemnity was witness'd , that His Crosses and his Nayls mysterious shame Thenceforth might not amaze or scandall them . 298. Then Moses at his feet his Rod threw down , In token that He had fulfill'd his Law , And came to give a better of his own , To which not onely Jacob's seed should bow , But all the World , whose largest farthest Bound With Jesus and his Gospell was to sound . 299. That done ; a Veil He drew upon his face , And cri'd Bright Lord , this shade I us'd of old , Because my count'nance too illustrious was For the blear eys of Israell to behold ; But now mine own have need of it , to cover Them with the splendor with which thine run over . 300. Thine Eyes ; a spectacle of fairer Bliss Than I of old beheld from Nebo's Head : How well was I , ( reserved then for this Days nobler priviledge , ) not suffered To enter , and my Wonder feed upon The farr less wonderous Sweets of Chanan ! 301. But in a generous meek Expostulation Elias argued with his glorious Lord : And why , said He , in most triumphant fashion Did'st thou whirle Me to Heav'n , and not afford Me leave to tast one Drop of Deaths cold Cup , Since thou thy self resolv'st to drink it up . 302. Must JESUS , and must not Elias die ? Must God , and not a Worme ? Forbid it Thou Who of all order art the Deitie , And Death unto Mortality allow : 〈◊〉 be contented with the last to stay , 〈◊〉 till Time dies , if then I also may , 303. Yet for my self , or Heav'n , I would not die ; O no ; but glorious Lord , for Thee alone : In thy dear Cause , and for thy Name , if I The Roabs of Martyrdome may once put on , My passage unto Heav'n shall brighter be Than when my flaming Coach transported Me. 304. But heer thy Spouse with a well-pleased Eye Dismiss'd them both : Into his Chariot Elias leap'd , and back to Heav'n did flie As swift as Arrow by the Tartar shot : And Mose's wrapp'd his Veil about his Head , And home to Abraham's Bosome hastened 305. When loe a beauteous Cloud roll'd on , and spred Its shady Curtains on the Mountains Top , In which his own Voice God had treasured , ; And now it brake , no other Rain did drop But this sweet Shoure : This is my Darling Son Hear Him , in whom my Joys doe dwell alone . 306. The faint Disciples on their faces fell , Amaz'd that Thunder could distinctly speak : Mean while their Master did his Beams recall And charg'd his Glories all to hasten back : His Godhead needed now no more probation , That Glimps being doubled by Heav'ns Attestation . 307. Forthwith his Rayes shrunk back into his breast , And moderate Beautie repossest his face : The orient Lustre which his Clothes had drest Unto their native hue resign'd its place ; And He returns to his Capacity Of what He long'd for , Shame and Misery . 308. But turn thee now to Salem ward , and see Yon' monument of thy Lords power and Love : That hill is Sion , and that Pool where He Doth wet his foot , is Siloam ; above Its Bottome lies , for in the Mountains breast Its Springs of living Silver make their Nest. 309. Right honest are those Springs , and brake not out By wanton Chance , but upon Bus'ness flow'd : What was th' occasion , and how brought about , Is not a Story known unto the Crowd : But I , deare Psyche , will unlock to Thee The Bowells of this ancient Mystery . 310. When Hezekias heer at Salem sate On Juda's Throne , th' Assyrian Power swell'd high , And turned sinfull Israell's florid State Into the worst of Woes , Captivity ; For Assur was become an Iron Rod Which Veng'ance put into the Hand of God. 311. That first Success so puff'd the Rod with Pride , That it forgot the Hand which it did sway , And now would needs it self become a Guide Unto it self , and choose on what to prey : Alas , the rash Rods project soon was crost , And neer two hundred thousand , Twiggs it lost . 312. Whilst Rabsheka the foule-mouth'd Generall With Horse , and Men , and Braggs , and Blasphemie Lay against Salem , on the suddaine all Provision of Water 'gan to be Short in the Town ; excepting Tears , which now They could be spared least , most high did flow . 313. This venerable Esay mov'd to trie What He with Mercy , and with Heav'n could doe : He tun'd his Prayer by the Peoples Crie , Which with such Violence to the Sphears did goe , That back it bounded unto Sions foot , On which He kneel'd , and made the Spring leap out . 314. The thirstie People all came flocking in , Their Mouthes , their Bottles , and their Potts to fill : Th' Assyrians wonderd what they meant ; but when They spi'd their business about the Well , They made a Party out , resolv'd to stopp The new-born Spring , or else quite drink it up . 315. The Citizens , themselves to flight betook ; So did the Fountain too , and shrunk its Head Into the Hill , and called back its Brook , Commanding every Dropp to goe to bed : And not to prostitute themselves , and be Deflowr'd by Assurs Lipps impurity . 316. The Streams obey'd , and swifter than the speed Of the impatient Horsmen , homeward ran . So when the prudent Dame has summoned Her crawling Frie from the incursion Of Violence , the nimble Serpents shoot Themselves into their Mothers ready throat . 317. The disappointed Souldiers rav'd and swore , To see the Fountain mock and scorn them so ; And cri'd , these Jewes have by some Magick Power Broached this weily Spring from Hell , to doe Spight to Senacheribs strength , and shew that We Cannot so strong as wretched Water be . 318. Thus they retired in Disdain and Wrath ; When straight the thirsty Jewes came back again ; And loe , the Spring found out its former path . And courteously met them on the Plain , Kissing their feet , and smiling in their face , For whose sole Service He so watchfull was , 319. Thus checkering his Work , he never fails To faile his Foes , and to befriend his Friends ; Full often Assur tries , but ne'r prevails ; The wary nimble Fountain alway sends Him empty back : And yet could not refuse With liberall Streams to wait upon the Jewes . 320. Thus the Sabbatick Fount , which all the Week Keeps close at home , and lets no Drop spurt out ; Exactly watches and attends the Break Of the seav'nth Day ; and then , as quick as thought Poures out its Flood , and sacrifices all Its Plenty to that holy Festivall . 321. A Man there was , who from his Mothers Womb , Retired Natures dark and secret Shop , Into the World , but not to light , had come , Whose Birth did Him , and not his Eyes set ope : Compar'd with Him , cleer-sighted was the Owle , So was the evening Batt , and earthed Moule . 322. For on his brow sate an anneiled Night , Which his Birth-Day could not confute : In vain His Mother hired the Physitians Might To war against that Shaddow , and constrain That imbred sturdy Blacknesse to relent ; In vain her money and her love she spent . 323. Lesse thick the Darknesse was which did revenge The lustfull glances of old Sodoms Eyes ; When the hot Lovers damped by a strange Invasion of Pitch , with Oaths and Cries Tumbled and toss'd themselves from place to place , And sought Lots Door in one anothers face . 324. As Jesus spi'd this helplesse Wight , ( for He Warch'd to surprise all Objects of Compassion , ) Speeded by his own heav'nly Charity , He to his Succour flies . Such is the fashion Of generous Love , which never stayes to be Woo'd , and importun'd to a Courtesie . 325. The simple Man perceiving one draw nigh , Fell to the Beggers covetous Dialect , Craving for Money . Friend , that is not my Largise , thy Lord repli'd , which doth infect Those who desire it : Surely Thou would'st finde What Bane thou begg'st , wert thou not double Blind . 326. Money is that unhappy Dust which flies Full in the face of undiscerning Man , And heaps such Mists of Blindnesse on his eyes That Heav'n He cannot see : If thou did'st skan Thy state aright , Thou might'st thy Blindness blesse , Who seest not how monstrous money is . 327. I l'e make a thinner Clay than Money , which Shall far exceed the Worth of Gold to Thee ; They are not moneys beams which doe inrich The World with Light and Glory ; but from Me Alone flow forth those clear and genuine Raies Which blesse the Age with sweet and golden Days . 328. This said ; three times He spit upon the ground And temper'd with his Hand a Soveraign Clay ; No Salve by deepest Art was ever found Which could so sure all Maladies allay ; Should pretious Balsame now prove sick and die , This Ointment could work its Recovery . 329. With this the Blinde Mans Eyes He Oynted ; yet Was pleased not forthwith to give them sight : First an experiment He meant to get Whether his inner Eyes of Faith were bright ; Then with his Favour , to reward and grace The Pool , which long before so pious was . 330. Bethesda Waters swell'd with full-tide Fame ; Wherefore , though apt Occasion Him invited , Time was when He refus'd to honor Them : But pour'd his royall love into this sleighted Though worthy Pool , which as his Partner He In this his Miracle vouchsaf'd to be . 341. To Siloam goe , said He , and wash thine Eyes , And thou shalt see what I to thee have given : The joyfull Man with holy Credence hies Him to the Place : No Hart was ever driven By scalding Thirst more greedily unto The Rivers , than He to this Spring did goe . 342. He went to drink , not with his Mouth , but Eyes , Which as He washed , loe , they 'gan to ope : Out flew black Night , and all those duskie Ties By which his Sense before was chained up , Straight his released sparkling Pupills show'd Like sprightfull Lightning from the broken Cloud . 343. And now he lives , and sees that he does live , And Heav'n and Earth more than by hear-say knows , Now every Parcell of the World doth give Him a Remembrance unto whom He owes His power of seeing it . O happy hee , Who must in every Thing his Saviour see ! 344. Since from the Darknesse of the first Abysse The Universe was wakened unto light , Ne'r was atcheiv'd so strange a Cure as this Which on condemned Eyes bestowed fight In spight of Nature , who had put them out Before she gave them leave to look about . 345. Now Psyche turn thine Eye to yonder Town Great Salems little Neighbour , Bethany ; A place of dear Remembrance to thine own Beloved Lord : from Salems tumults He Would oft retire into that calmy place , And still , as oft's He came , He welcome was . 346. For there two Sisters dwelt , an holy Pair : Industrious Martha , who the World did love , Yet not so much but Jesus was more dear ; Although the practick Trade of Life she drove , The Cream of her Solicitude she spent To purchase more than secular Content : 347. Pathetick Mary , one whom Mercy made Her chosen triumph : This was 〈◊〉 She Who in the hottest Troop of Sinners had A leading Place ; such stout Impiety Incouraged her Heart , that Hell could not Put her on any Task but she would do 't 348. For seav'n foule Devills had themselves possest Of all her Soule , and with imperious Port In the usurped Palace of her Breast Their throne erected , and maintain'd their Court : What Proclamations or Warrants They So ever issu'd , she did straight obey . 349. But Jesus who did square his Pitty by No Merit hee in Mortall Man could read , But for his Rule , took their Capacity Of Succour ; found how much this Heart did need His potent Help , which He forthwith applied , And made her Live , who now seav'n times had died . 350. For from the bottome of Her poys'ned Breast Seav'n hideous Deadly Sins she vomited ; And having thus disgorged Hell , which prest Her down so low , to Heav'n she rais d her head , Flaming with purest fire of Love , as she Before had smoak'd in Lusts Impurity . 351. Her brave Devotion she did measure now By the Large Size of Mercy she had gained : For as that Mercy did no limits know So to Infinitude her Love she strained ; She strained hard , and would have reach'd the Top , If Mortall Passion could so high climb up . 352. O Psyche , hadst Thou but been by when She Unto her Lord upon Loves Errand came , Thou might'st have seen impatient Piety Mount in the boldnesse of its noble Flame : First at his Feet it 'gan , and then it spred With fair and liberall Fulnesse to his Head. 353. That fragrant Ointment which she us'd before To her own lustfull Skin to sacrifice , She now on Jesu's sweeter Feet doth poure , And adds another showre from her own eyes : Then wiping them with her late crisped Tresses , She offers there her consecrated Kisses . 354. She mindes not what Spectators think or say ; Love is secnre and carelesse : She does mean E'r from her Lovers Feet she goe away , To oint , or weep , or wipe , or kisse them clean ; And by this generous Zeal she Sanctifies Her Locks , her Lips , her Ointment , and her Eyes . 355. But as the sprightfull Flame disdains to stay Below , and with undaunted Ardor strives To reach its lofty Sphear : So she one Day The Reins unto her gallant Passion gives , And takes aime at the Top of Heav'n ; for this I 'm sure , said she , on Jesu's Temples is . 356. She had a Box of Ointment of high price , Yet not so pretious as her loving Lord : Could the Worlds wealth meet in one Sacrifice , All this She freely could to him afford ; And now unbrideled Love such haste did make , That straight the Box , or her own Heart must break . 357. Indeed both brake ; and both she poured on His Head , who is of Sweets and Hearts the King : Straight through both Heav'n & Earth the Odours ran , Which shall for ever with their Praises ring : For now't has lost its Alabaster Cell , The glorious Nard in all the World doth dwell . 358. Thrift grumbled at the Cost : but Jesus who Excessive in his Love to Mary was , Vouchsaf'd her generous Soule free leave to goe In the same princely and licentious pace : He knows the heats of this unweildy Passion , And will allow it brave Immoderation . 359. All other Passions eas'ly bounded are , Because their Objects are in limits ti'd ; But Love alone with infinite carrieer Still further everlastingly doth ride , Being loose at God himselfe , in whom Immensity affords her boundlesse room . 360. Now Psyche , thou mayst eas'ly judge how dear Was this Seraphick Woman to thy Lord. She had one onely Brother , who for her Sake , and his own , was to his Love preferr'd : He falling sick , she sent the News unto Her Master , waiting what hee pleas'd to doe , 361. He who had never yet his help delay'd , When loving Mary did his Mercy woe , Till Phebus twise the World had compass'd , stay d He stay'd indeed : but 't was that hee might goe With advantageous Glory ; and his stay Might prove but ripened Love , and not Delay . 362. Mean while his Sicknesse so prevail'd upon Good Lazarus , that his Soule it chased out : Jesus , whose eyes through all things cleerly ran , Beheld it as it went , and saw it brought On Angells Wings into the blessed Nest Of naked Peace , and Quiet , Abraham's breast , 363. Where when it was reposed : Lazarus Our Friend , is fallen fast asleep , said He , But I intend to wake Him : Come let Us Delay no longer , but to Bethany . And , Lord what needs it , his Disciples cri'd , If Lazarus sleep , what harm can Him betide ? 364. 'T is true , their Lord repli'd ; for now he lies Safe in the bosome of Serenity : Yet what his Rest is , little you surmise , Not knowing that in Death true sleep can be . Alas , all other Rest compar'd with this , Scarcely the shaddow of true Quiet is . 365. Death is that onely sleep which puts an end Unto this weary Worlds tempestuous Cares , And pious Soules unto that Shore doth send Which knows no Dangers , Labours , Griefs , or Fears . Our friend is dead : and glad I am that I Was not at Bethany when He did die , 366. Glad for your sakes , whose faith now dead , shall by His Death revive . This said , He forward went , And they with Him : But e'r at Bethany He did arrive , two other dayes were spent . He could have taken coach upon the back Of any Winde ; but now chose to be slack . 367. First busie Martha met Him , as He drew Neer to the Town , ( for when hee coming was , The fame of his Approach before Him flew , Which her sollicitous ears soon caught , ) and as She threw her selfe upon her knees , she cried , Had'st thou been here , my Brother had not died , 368. Dear Lord of Life , if thou had'st but been here , Death would have his due distance kept , if not For love of Thee , or Us , at least for fear Of his own life . And yet thy Power is but Deferred , not precluded ; God will still Each syllable of thy Requests fulfill , 369. Nor weep nor doubt , dear Martha , Jesus cried , Thy Brother shall again to life return . I doubt it not , sweet Master , she replied , But in the universall worlds new morn , When all Things spring into fresh life , that He Shall with his Body reinvested be . 370. I am , said He , the Resurrection , and The life ; Whoever doth beleeve in Me , Although he be a Pris'ner in the land Of Death , shall unto life released be : Nay he shall never taste of Death , who is Living by Faith in Me : Beleev'st thou this ? 371. Heer dazeled by his high Discourse , Great Lord She cri'd , my Faith doth take Thee for no lesse Then Gods Almighty Son , who by his Word Wert promised , this cursed World to bless , This said , three times she kiss'd the ground , and home Made hast , to bid her pensive Sister come . 372. As when the powerfull Loadstone's placed neer , Th' inamored Iron leaps , its love to kisse : So Mary when she heard how Christ was there , Speeded to meet her dearest Hapiness ; And , falling at her highest Throne , His Feet , Martha's Complaint , She did again repeat . 373. Short were her Words , but copious were her Tears , Love-ravish'd Pleaders strongest Eloquence ; For in her Eyes those fertile springs she bears Which by their ever-ready Influence Confirm Her Queen of Weepers : Ne'r was seen A more bedewed Thing then Magdalene . 374. For Love though valiant as the Lyons Heart ; Is yet as soft as the milde Turtles Soule , And mourns as much : knowing no other Art By which to slake the mighty Flames which roule About her Bosome , and would burn her up , Did not her streams of Tears that Torrent stop . 375. If when the Clouds lament , the hardest stone Under their frequent Tears relenteth : How Will Maries thicker Showers prevail upon The Heart of Jesus , which did never know What Hardnesse ment ! He straitway melts , and by His Groanes , does his Compassion testifie . 376. Then turning to the Grave , he broach'd his Eyes , And vi'd with Maries streams : whither it were In Pitty of Mans fatall Miseries , Who did his own Destruction prepare ; ( For neither Gods , nor Natures Hand , but he Digg'd his own Grave , by his Impietie : ) 377. Or in deep greif his dearest Freinds to see Of his Omnipotence distrustfull still ; Or in soft Sympathie with those whom He Of Tears and Lamentations saw so full : What e'r the reason were , He showred down Those streams for Mans sake , and not for his own , 378. O Tears ! you now are Perls indeed , since He Who is the Gem of Heav'n , hath brought you Forth Now you may worthy of Gods Bottles be Who from Gods radiant Eyes derive your Worth : All holy Drops which are of kin to you By that Affinitie must glorious grow . 379. Let flintie Bosomes build their foolish Pride On their own Hardnesse , and the Weeping Eye As an effeminate childish Thing deride , And inconsistent with the Braverie Of Masculine Spirits : Yet truely-noble Hearts With Jesus will not scorn to Weep their parts . 380. But He , now from the Tombe commands the stone To be remov'd , which sealed Lazarus up Alas , an harder Marble lay upon Poor Martha's Heart , which Faiths access did stop ; Corrupted was her Minde , which made Her think And talk so much of Foure Days , and the Stink . 381. What are Foure Dayes , that their poor intervention Should able be to raise a scruple here , And intercept his soveraign Intention To whom Eternitie doth bow ? A Year , An Age , a World , is no stop unto Him Upon whose Will depends the life of Time. 382. Stinks and Corruptions no Retardments are To his productive Power who doth derive Through Putrifactions Pipes , and there prepare The life which to all Creatures he doth give ; For by his Law , which knows no violation , Corruption Mother is to Generation . 383. The Stone removed , and the Cave laid ope , Jesus , the mighty King of Life and Death , With awfull Majesty his hand lift up , And then his Voice , forming his royall breath Into these high imperious Words , which Earth And Heav'n obeyed : Lazarus come forth . 384. A mighty Voice indeed , which reach'd the Breast Of Abraham , where the Soule in quiet lay , But at these potent Summons made all haste Back to its own : The Patriark , they say , Kiss'd the sweet Spirit , and intreated it To bear that Token unto Jesu's feet . 385. But when it came into the Cave , it found What there the Thunder of this Voice had done ; Shatter'd and scatter d all about the ground Lay adamantine Chains , which Death had on The Carkasse heap'd : broke was that Cloud of Lead Which roll'd cold night about the Eyes and Head. 386. The Worms were scrambling all away apace ; 〈◊〉 had into a corner got ; 〈◊〉 Ghastlinesse had stole from off the face ; 〈◊〉 froazen Numnesse frighted was , and shot 〈◊〉 from the Corps ; Death sate lamenting by To sec that what He slew , must now not die . 387. Heat , Vigour , Motion , hover'd round about , Attending when the Soule her place would take ; Which when She saw ; as quick as her own Thought Into the Heart she flew , and did awake The sleeping Blood : When loe , whil'st yet the sound Of the great Voice did in the Cave rebound , 388. Out Lazarus comes . O what Amazement now On the Spectators seiz'd ! They start , they stare , They gape , they doubt , they hope , they fear , they throw Their Arms wide open , and divided are 'Twixt looking upon Lazarus , and on Jesus by whom the Miracle was done . 389. Out Lazarus comes , and yet he was fast tied And , in his Grave-clothes snarl'd : for why should he By these poor Ligaments be now denied Free passage , whom the strong conspiracy Of all Deaths massie Chains could not compell A Pris'ner in his Sepulchre to dwell . 390. Out Lazarus comes : and full as fresh and fair As Summer Flowers from their Winter Bed , Which at their rising , through the purest aire A daintier breath of fragrant Odours shed : Nice jealous Martha needs not doubt , for He Is now as wholesome and as sweet as she . 391. But ask Me not why Jesus would call back His Friend , who lay compos'd in rest and peace , To this tumultuous World , which Saints do take But for the Sceen of all Unhappinesse : Whil'st Jesus liveth here , his Friends hee warms With sweeter Joyes & Peace , than Abrahams Arms. 392. Alas , 't was Abrahams highest Wish , that He Might but behold what Lazarus now did finde : How would He blesse the Sight , if hee might see Him who imparteth Eyes unto the Blinde , Who on the Sickly Health , Peace on his Foes , Life on the Dead , and Heav'n on Earth bestows ! 393. These Psyche , were the usuall Works whereby Thy Lord did to his World himselfe declare : But in so vast a multiplicity , That if they all at large recorded were , That Worlds whole Bounds would not sufficient be To finde those onely Books a Library . 394. And what meant these miraculous Dispensations , But his Affection to proclaim intire ? Never with such illustrious Demonstrations Did royall Suiter seal his true Desire To his Queens Heart ; as Jesus here did prove How with all Humane Soules He was in love . 395. Here Phylax clos'd his rubie Lips ; and she Who all this while upon his Tongue attended Both with her eare and heart ; was griev'd to see His high and sweet Discourse so quickly ended ; And yet , for what sh' had heard , her Modesty Paid Him her Mayden Thanks upon her knee , PSYCHE : OR LOVES MYSTERIE . CANTO XI . The Traytor . ARGUMENT . IN sordid love of thick and rusting Clay Prodigious Judas , LOVE himselfe doth sell : But for the Pains , besides the High-Priests Pay , Receives a larger Salary of Hell , Which met him upon earth , and through his own Split Body , rent his wounded Spirit down . 1. ENvie , thou mortall bane of Quietuesse , And of thy Selfe , what makes thy Rage so mad To play the Canker in all kind of Blisse , And on thine own Vexation live ! A Rod To thine own cursed back thou art , as well As to the Worlds , and both thy Fury feel . 2. In thy mischievous Womb was Discord bred , The correspondent Brat of such a Dame ; A Brook which well becomes its Fountain head , And doth with equall genuine Poyson stream ; A Brook which round about the hamper'd World Its Arms pernicious Imbrace hath hurl'd . 3. This is that fatall and destructive Jarr Which frets and interrupts the Harmonie Wherein all Things concentricated were By peacefull Natures sweet and sacred Tie : That Jarr , which in Times youth did belk and beat , Till to wilde War the way wide ope it set . 4. War , the foule Comprehension of all The worst of Hell : Fell Belzebub at first Begor the Monster of his own proud Gall , From whence in Heav'n unhappily it burst : A Birth-place how unfit for such a Birth ! And well it was , that straight it cast it forth . 5. Heav'n cast it forth ; but Hell receiv'd the Brat , And hugg'd it close , and nurst , and kept it warm : Fed there with Fire and Blood , it soon grew fat And strong enough to raise a desperate Storm In its black Nurserie , which it did fret , And all the Devills in Confusion set . 6. When Lucifer saw its Activitie , With hellish Joy He kiss'd his genuine Son ; And as He kick'd his Fathers Courtesie , And scratch'd his kissing Lips ; this Signe alone Dear Childe , cri'd He , sufficient is to prove Thou art my Issue , and deserv'st my love . 7. Then from his own vipereous Tresses He Pluck'd a large handfull of his longest Snakes , Of which , with poisnous liberalitie , A favour for his darling Childe he makes , Who ever since with Joy and Triumph wears The hissing Discord all about his Ears . 8. Thus dress'd without , and furnished within With desperate Injunctions , a Commission To be sole Generall of every Sin , Of all Confusion , and of all Perdition He freely grants Him , and then sends Him forth To trie what Ruines he could work on Earth , 9. ( The cunning Serpent lov'd his Hole too well To suffer desperate War to harbour there : He knew that even in the Realm of Hell Division would the Joints and Cement tear Which in obedience to his Soveraign Pride The Peers and Commons of Damnation ti'd . ) 10. As through the bowells of deep Tellus He Rent ope his Way , amazed Nature shook , Affrighted Quiet , and Serenitie Their sudden flight to Heav'n for shelter took , Leaving behinde an universall Groan ; Through all the World such fatall Terror ran . 11. But blustering on the Fury sought where he Might entertainment for his Miseheif meet . First to the Lyons Dens he went , to see Whither their mighty Mouthes , and armed feet Might not be taught to undertake a fight In the fell Quarrell of intestine Spight . 12. The noble Beasts with generous disdain Look'd on the Monster , and lay couchant still : Seeming to say , Our Selves will hold the chain Of our own Strength , and when We please to fill Our Lust with Blood , Wee l hunt it up and down The Woods , but never riot in our own . 13. Repulsed here , He made the like Address To Dragons , Tigres , Panthers , Wolves , and Bears ; But they in their own Naturall freindliness Hugg'd one another , and 〈◊〉 all Warrs . The Monster vex'd , and 〈◊〉 himself , to That salvage Creatures would not disagree . 14. At last , to Man he came : And who could dream That 〈◊〉 the softest and the gentlest Thing , Which Heav'ns own carefull Hand alone did frame ; Man , who could fight for Nothing , being King Of all the World ; Man , who unarm'd was made , Should turn Apprentice to the Warlike Trade . 15. Yet Man , the Riddle of Unhappiness , Unto the Monster entertainment gave . Mad Man , for whom a thousand Maladies Perpetually are digging up his grave , Will needs goe learn a surer speedier way To cut that Life which posteth to Decay . 16. For Cain ( th' originall Curses first-born Heir ) No sooner saw the Furies looks , but He Fanci'd them lovely , and by far more fair Then gentle Abels blessed Suavitie . Unhappie fancie , whose mad violence Murder'd a Quarter of the World at once . 17. And yet that dreadfull Mark , which seald so deep His knawing Guilt on his dispairing face , Form his all bloody Foot-steps could not keep Succeeding Generations ; still they trace The cursed Tract , regardlesse of the Cries With which Blood wakens Veng'ance , and the Skies . 18. With unrelenting Steel they barbarize Their tender Flesh , or clothe themselves with Brasse ; They for Destruction proper Tools devise , To hasten on the fate of fading Grasse ; And unto Times not lazie Sithe , their Arts Of Death they add , Spears , Arrows , Swords , & Darts . 19. And being lothe that any Stay should make Them loose the credit of their madnesse , They Trust not their own two feet , but mount the back Of fiery Steeds , by whose fierce speed they may Flie unto Mischeif , and in full Carreer And cruel Joy , their Brethrens bowells tear . 20. Yea though the universal Deluge by Washing away that bloody Torrent , and Those who had broach'd it , warned Man to see How little need he had to arme his hand Against Himself ; He madly prov'd , No flood Of Water could aswage his thirst of Blood. 21. O no! for He still more industrious grow's In Barbarousnes ; and with it taints the Heart Of 〈◊〉 Learning , which He daily draws In all his bloodiest Plots to act its part ; Hence came those engines which so strangely spit Death's multipli'd , and deadlier made by Wit. 22. Yet these at length He counts but spights delay , Angry that Heav'ns Artillerie doth flie 〈◊〉 then His ; and therefore seeks a way To Shoot his Wrath , as doth th' inraged skie : Thus from his Canons mouths the thunders roar , The lightnings flash , sinoak , bullets , vengance , poure . 23. No Furies can with more remorslesse spight Rend one anothers Breasts , then Man doth Man. Wounds , shreiks , and gaspings , are his proud delight , By 〈◊〉 his Prowess he doth scan ; In Humane Blood He strives to write his stories , And by his Murders counteth up his glories . 24. Thus milde Humanitie is thrown aside , And Manhood takes from War its ominous name . Alas , and was not Manhood known , till Pride And envious Wrath , this salvagenes did frame ; Till Beasts upbraided Men , who entertain'd The hellish Monster , which all they disdain'd ? 25. Were there not lustie sins , whose sturdy might Could have 〈◊〉 〈◊〉 been to feed The boldest valour of the bravest wight , And yeeld a fairer Laurel to his Head , Then those unhappy 〈◊〉 , which smeared are In the thick gore of an unnaturail War ! 26. But ah ! that blessed Combat is forgot In this wilde Trade of fighting : Sin does here Command in cheife , and from its 〈◊〉 shut Whatever doth like Law and Right appear : And in their rooms , by whole troops listed be Rapes , rapine , rampant rage , and luxurie . 27. Shame on their Soules who love this barbarous trade , And by this mercilesse Apostasie Erase , and quite forget what Nature made Them at the first : But their Impietie Swels highest , Who the Name of Christian bear , Yet stain it in the Blood of causelesse war. 28. O shamelesse boldnesse ! which can in defence Of meek Religion , put on Barbarousnes , And make the Bond of Sweetnes a pretence To break all other yoakes ; which dares professe It fights to rescue that , whose highest praise Injurious suffrings alwayes us'd to raise . 29. The noble Army of those Martyrs , who To Heav'n in Triumphs Chariot ascended , Had never learn'd Christ and Religion so ; Both which they by a surer way defended , Drowning all opposition in the flood Not of their tyrants , but of their own blood . 30. Nor did Heav'ns most propitious bottles e're Bestow more fertile shoures on thirstie Earth ; Then streamed from those Hero's veins , to cheer The new sown Churches seeds , and help them forth Into that glorious crop , which quickly swell'd So high , that all the wondering World it fill'd . 31. Can others blood , their tincture be , who are Sworn servants to the glorious King of Peace ? That King , who is a Lamb , and who doth wear Of tendernes the white and dainty fleece ? That King whose onely busines and joy It is to save , but never to destroy ? 32. Into this world his foot He would not set , Till every sword return d into its sheath , Till Janu's semple with a seale was shut , Till Nature was restor'd to lead on Death , Till Peace's calm had pav'd his passage plain , And Men repented into Men again . 33. Yet being Come , though Satan could not raise An open tempest to disturb his course , He tryes a thousand secret envious wayes , Patching with cunning his defect of force ; He lends fresh malice to the pevish Jews , And in the Highpriests heads his Plots he brews . 34. Annas and Caiaphas resolve to try How they their glories may assert , which now They more and more beheld eclipsed by The reverend lustre which from Christ did flow , Upon whose flames , if nothing else will doe , Rather then faile , they his own blood will throw . 35. Phylax thought fit a while to dwell upon This story with his Pysche ; wherefore He , After convenient Refection , Bids Her sit fast ; and yeelding then the free And long desired reins to his hot Steeds , Quick as the winde to Salem ward he speeds . 36. There , over Sions head , he pulled back The Bridle : strait his docile Coursers knew The language of his Hand , and 'gan to slack Their pace , and in a semicircle flew ; For by one wing they with the other fought , And damp'd their course by wheeling thus about . 37. Then lighting on the Hill , their mains they shaked , Their heads they lifted high , and then their voice : The bottomes at their mighty Neighings quaked , And from their Caverns all flung back the noise : But strait as Phylax 'gan to speake , the Steeds Seal'd up their Mouths , and humbled down their heads . 38. Though , Psyche , thy deare Lord himself indear'd To all this World by those sweet Miracles , ( And millions more than them ) which thou hast heard , Said he , yet so importunate was Hels Invidious clamor in the Jewish ears , That all Heav'ns Words and Works it overbears . 39. And now the thicker Wonders Jesus does More Articles against himself he draws ; The shamelesse Judges turn his mortall foes , Forgetting Right 's , and urging Envies Laws ; And in black Envies impudent esteem No crime so foule as Pietie doth seem . 40. But how this Malice brought about her end , And rais'd her selfe to that transcendent Pitch Of monstrousnesse , which never any Feind With all the wit of Hell , before could reach , Is worth thy hearing : Come , sit down , and I Will pump this Venom forth before thine eye . 41. Before Hells yawning mouth , a Cave there is ( The little emblem of that greater Realme ) The native house and home of Avarice , Who in her craving thoughts doth overwhelm The universe , and , whatsoe'r she gains As lean and hungry as before remains , 42. If any thing but Money comming be , The door is alway deaf ; for its strange ears Can apprehend no noise or harmonie But Monies chinking ; which as soon's it hears , It flingeth ope its mouth as wide , and fast As Tygers , when their prey to them is cast , 43. Six yellow springs before the threshold rise , Infected by that Houses neighbour-hood ; Which creeping far through earths close cavities Poure out their wealthy but most dangerous flood On the condemned World , devouring there More than in stormy Seas e're drowned were , 44. Indus and Ganges rouled in the East , Pactolus in the middle of the Earth ; But Tagus undertook to taint the West And spewd in Spain his glistering poison forth . Rich Hebrus chose something more North to be And broke his way through Thracian Rhodope . 45. Plate stole into the other World , that He Might to some pains and cost put Covetousnesse ; But when her thirst grows hot , impatient she Shall scorn th' Atlantik Ocean , and presse Through unknow Monsters to finde out that stream Which yet shall not quench , but augment her flame . 46. The structure of the House is mean and poore , And cals with many a mouth fot Reparation : The Clowds , when e're they weep , do freely poure Through every rotten room an inundation ; The Windes come whistling at their pleasure in ; And every kinde of Weather there will Inn , 47. A thousand Stilts and Propps their shoulders set Against the Walls ; where many a Wisp and Rag Into the weather-beaten Wounds were put : Such is the Thrift of the old carking Hag , Her Houses Fall she ventures , but to spare The simple Cost ev'n of a patch'd Repair . 48. Within lie Trunks and Chests along the Walls Pil'd to the roofe on one anothers backs , Guarded with iron hoops , and brazen nails , And strongly fortifi'd with triple Locks , As if indeed some Treasurers shrines they were , When onely yellow Clay lay sleeping there . 49. There lay all that the famous Lydian Prince Had rak'd up by his numerous Victories : Unhappy Craesus ! who at such expence Of pains and time , purchas'd so poor a prize , Which , as a load , upon his Life was thrown , And when He dyed , press'd him deeper down . 50. There lay the Phrygian Kings unweildy Masse Of wretched Gold , whose rich Wish made him Poor , Whose wealthy Priviledge his Confusion was , And famish'd him amid'st his growing Store . Sure for that Wish he more deserv'd those Ears Which by the Poets quaint Revenge he wears . 51. Next them , the other Phrygians Talents , who By Pagans verdict is condemn'd to thirst Amidst the streams which on his lipps doe flow . Unfortunate Tantalus , how wert thou curst In life with Treasures which Thou could'st not use In death , with Dainties which thy Mouth abuse ! 52. The cursed Heaps of stern Callicrates Were there , who by Exuctions Hand did rake Them up , and make th' Athenian Miseries The Fountain of his Richnes ; who did break The Laws in lawlesse Urging Them , that He Owner of what He could not keep might be . 53. The stuffed Coffers of rich Cinyras Which by his Cyprian Plenty He did fill , Were there-congested in huge throngs ; so was The Wealth of Gyges , which so high did swell That it alone sufficient might seem To choak or burden Millions more with Him. 54. The teeming Baggs which Pelops brooded o'r , The Wealth which Crassus upon heaps did heap , Dariu's brave inestimable Store , Here in their severall Sepulchres did sleep ; So did great Pharoabs , into whose vast Barn A Crop of Gold was brought , for that of Corn. 55. What-ever Rapine , Fraud , Oppression , Lies , Distrustfull Greedinesse , vexatious Care , Had snatch'd , stole , poll'd , or scraped , to suffice What could not filled be , was crowded there : Little think Men that all such Riches will Finde their way home , and with their Plutus dwell , 56. Nay here that vast accumulation lay , Which dares call every other Treasure poor , That Wealth which did the golden Age display When Solomon the Crown of Israel wore , He who disgraced Silver so , that it Like vulgar stones was kick'd about the street . 57. Wise as He was , that King well understood That amongst all those huge Vacuities Which puffe the World up with their froathy Flood , Ev'n massie Gold must counted be ; which lies Men in more fruitlesse Care than any Thing That Fortune rouls in Vanities fine Ring . 58. Alas as here in all its strength it lay Immur'd in thousand Chests , it could not by Its power or its value keep away Vile Rust and Cankers , which eternaly Did d well and feed upon it ; nor could all Those mighty Locks forbid their Festivall . 59. But howling round about the woefull Room Were those unhappy Soules whose Thirst of Gold Had plunged Them in this eternal Doom ; Soules which to their own Baggs themselves had sold , And bought their Prison , from whose Misery Their uselesse Store could no Redemption buy . 60. His mystick Wand old wrinckled Balaam broke , And flung his wretched charmes about the floor , Cursing the day when He to Balack took His voyage for vile love of Money , more Than Heav'n and Truth ; and crying oft , Why was I with my Wit , lesse Wise than my plain Asse ! 61. There wretched Achan roar'd , himselfe to see So gorgeous in his Babylonish Cloak : Besides , to make him rich in Misery , Deep in his heart his golden Wedge was stuck ; And his two hundred silver shekels cast Into a Clog , about his feet held fast . 62. There cursed Ahab with eternall Fright Seem'd to see Naboths Ghost flash in his face ; Whose guiltlesse blood quite quenched that Delight With which the Vine's should have enflam'd his Glass : Nay every causelesse Stone which had been thrown On Naboths head , rebounded on his own . 63. Gehazie there , as white with Leprosie As he with guilt was odious and black , His double Change of Garments hates , which he Can for his stinking Soars no Cover make , And still he starts , and thinks his Masters eye Doth Him , and his two Syrian Talents spie . 64. There Dives rends his purple Robes , and flings Away the bitter Sweets of his old Feasts , Cursing his own , but blessing his Doggs Tongues Which were so courteous to the poorest Guests , Kissing and Licking Lazaru's Soars , whilst He With 〈◊〉 Raylings griev'd his Poverty . 65. But this Room onely was the Portall to The Chapell , whose poor Architecture was Of equal Vilenesse , had its Roof not so Been skrew'd up , as to yeild convenient space For State and Majesty to stand upright , And let the God appear in his own height . 66. Hast Thou not heard how upon Dura's Plain Nebuchadnezzar made his Ovens wrath hot At those who fear'd Hells Fornace , and the stain With which Idolatry their Soules would blot , When he erected sixty Cubits high The Mountain of his golden Deity ? 67. The Copie of that Idoll hence He took , For in this Temple its Originall stands ; Such is the massie Head , such is the Look , Such are the Leggs , the Breast , the Arms , the Hands , Such is its monstrous bulk , and such the beams With which its pure and burnish'd Metall flames . 68. His Name is Mammon , and although he be So dead a Lump , that aid he cannot lend Unto himself ; yet to his Deity Almost all living Men do couch and bend : Heav'ns King with all his Powers of Love & Bliss Works upon Humane Hearts with lesse Successe . 69. Both those who see , and those who have no eyes , Are by his splendor equaly invited ; For Both are Blinde , when they begin to prize His worthlesse Worth , and finde their Soules delighted With the bare contemplation of Money , Which is their Thirsts Milk , & their Hungers Honey . 70. Thrift , that most slander'd Thing , pretended is By almost every Age and Tribe of Men ; Who all inamor'd of this glistering Blisse , After the Call of Monies chincking run ; And tainted with th' immedicable itch Of heaping Riches , ne'r think they are rich . 71. Before the Image both the sick and well , The Rich , and Poor , the Young , and Aged lay ; Active and hot was their Devotions Zeal Disdaining any Respit Night or Day , And mortifying with hard Penance what Soever Mammons Laws allowed not . 72. About it s shaddowed feet grew a thick Crop Of every kinde of Sin which taints this Earth ; Fruits , which those fond Devoto's gathered up As fast's the pois'ned Roots could bring them forth : The Golden Crime this certain Priviledge wins , That it is alwayes rich in other Sins . 73. In other Sins ; and in the righteous Curse Which is by Veng'ance ti'd eternaly Unto the never-satisfied Purse : For still those Cormorants are tortured by Vexatious Cares , and Fears of Want , the more They are incumbred with their growing Store . 74. That Store , which with such tyrannizing Awe In endlesse bondage holds their Soules , that they With any of those golden Streams which flow Upon their Lips , durst not their Thirst allay ; But rather antidate their Hell , and learn Betimes in everlasting Drought to burn . 75. The Priest which waits upon this Deity Is full as ougly as its selfe is fair : The raving wallowing Maenades would be Spruce handsome Ladies , if compar'd with Her ; So would the rankest Witch that ever yet Disfigured was in any Magick Fit. 76. Age bends her looks towards that Earth , in which Uncessantly to delve , is her delight : As are the backs of bunched Camels , such Is Hers , and full as well agrees with Weight ; All Load is light to Her , if but one Grain Of intermixed Profit it contain . 77. Her Face all over's plowed up with Care , And long and deep the wretched furrows be ; Her hollow Eyes quite damp'd and dazell'd are By glaring on her glistering Deity : Her sallow Looks , and shrivell'd parched Skin Confesse what Pains she takes about her Sin. 78. Her Nails she never cut , but let them grow Up with her Wealth , for Scraping was her Trade : No greedy Vulture could such tallons show , Such dreadfull Claws no Harpie ever had : These were the Engins with which she did break Earths Bowells open , and the Centre rake . 79. A putrid Mantle ti'd about her Waste Was all the Roabs she would her selfe allow , Which she had found upon a Dunghill cast A thousand years agoe ; and which was now Nine hundred Times new Patch'd ; yet would not She At the least cost of a new old one be . 80. Nine stuffed Pouches on a leathern Thong Crowded about her miserable Loins ; With these , of massie Keyes two Bunches hung , The Memorandums of her treasured Mines . Which Keyes she twenty times a day would tell , And reckon what under their Locks did dwell . 81. Patrocles was to Her , a generous Knight , And made his bord the Sceen of Lavishnesse : When she with Dainties would her selfe delight Some old worm-eaten Root her Banquet was ; And when at most her Fare she did enlarge , She would in Salt be at an whole Mites charge . 82. But planted deep in her unhappy breast Is the black Root of all her monstrous Cares , Foule Infidelity , which bids her cast About how to with-stand what her vain fears Make terrible , and build her Trust upon No Power or Providence , but her own alone . 83. Besides th' Idea's of her Gold which lay Pill'd there in cursed heaps , did rusty grow : This Rust , its dwelling turn'd into its Prey And on her heart incessantly did knaw : Yet was her Idoll unto her so dear , That for more Money , she more Rust would bear . 84. This Hag was Avarice ; whom Satan held Almost as dear , as He thy Spouse did hate : Upon her Power He alone did build His finall hopes to bring about his great Designe of Malice , for He knew that She Could doe much more with Men , than Heav'n , or He. 85. Unto her house himselfe in person came , And , with all condescent of Courtesie , Wiping aside the Sulphure and the Flame In which his royall Lips did use to frie , Saluted Her , who never untill this Occasion , from her King obtain'd a Kisse . 86. This Favour ravish'd her so deep , that She All his Injunctions did with Joy receive : First taking her Commission , on her knee , ( Which thrice she kiss'd ) and then her hasty leave , To earth she posts ; where she findes out a Cell Almost as helish as her native Hell. 87. For to Iscariots breast she took her way , Which foolish He left ope without a Guard : With all her venome in she rush'd , and lay Close in the bottome of his heart ; full hard It was e'r she intruded in , but now No stone can such proofs of its Hardnesse show . 88. Those Words of potent Sweetnesse which did drop From Jesu's blessed Lips , could Windes , and Seas , And Sicknesses , and Devills bridle up , And every Storm , but Judas his appeas . O that Man should that onely Monster be Which is too hard for Mercies Suavity . 89. As He who boiling Lead has swallow'd down Feels himself all on fire , and thinks that though A thousand Seas into his Cup were thrown They could not quench his drought : So Judas now Perceived his impois'ned bosome frie In covetous Thirsts impatient Ardencle . 90. Millions of Thoughts are raging in his breast , And every one of them is all on fire : He scorns , and hates the Povertie of Christ ; No other Blisse but Gold he does desire : Talk not to Him of penniless Piety ; What e'r it cost , hee must have Gold , or die . 91. But yet this onely Poison did not swell His heart ; Another joyned in the plot . Deep in the very Sink of lowest Hell Is situate a dreadfull gloomy Grot ; A Grot which there in ambush seems to lie Hatching the Eggs of all Conspiracie . 92. And yet within , a goodly House is built Muchlike the Palace of some Virgin Queen : With quaint Designs the Frontispice was gilt , And the whole Fabrick look'd like Beauties Sceen . White Marble were the rich Materials , And yet the Workmanship out-shin'd the Walls . 93. What full Balconies , stately Terrasses , 〈◊〉 Anticks , fair Compartments , handsome Cants , 〈◊〉 Freezes , and neat Cornishes , Brisk and well-order d Turrets ! Nothing wants That Art could give to make the Out-side fine ; Yet still the House is gallanter within . 94. The double Door with open lips invites All Strangers to come in : The Porter there , Well learned in all complementall Rites , Bids them kinde welcome with his vocall cheer ; He smiles , he bowes , he fawns , he knows the Name Of all the Guests , and in he ushers them . 95. The Hall with silken Carpets all is spred To court the Strangers feet with soft delight ; The dainty Roof is arched over head With checker'd Roses red , and Lilies white ; Delicious Odours roule about the room Sweet entertainments unto all that come . 96. But at the upper end , upon a Throne Of moderate Height , sits crafty Treachery , A Feind more old then Hell it self , and one Whose face would of her age clear witness be Had not Art interven'd , and taught her how To make false spring upon true Winter grow . 97. Old Jezabells lank and wrinckled Cheeks were not So out of shape as hers ; yet she had found A Paints hypocrisie for her faces Blot , Which with a youthfull verdure cloth'd it round : No Vallies did appear , but either Cheek With beauteous Politure was plump and sleek . 98. And though a thousand envious Frowns lay hid , Her outward Aspect wore a gentle Guise ; Loves , Joyes , and Smiles , weare sweetly marshalled About her Lips , her Forehead , and her Eyes : Brave Judiths glances less alluring were Which conquered her Countries Conquerer . 99. Her Tresses , which indeed were Knots of Snakes , She overlay'd with soft and dainty Hair ; Whose waving circling Net of Amber takes Spectators Hearts , as well's the sporting Aire , And works as many valiant Wonders , as The mighty Locks of Samson brought to passe . 100. An olive Branch in her right Hand she hel'd , And in her left a wreath of Roses , but The wreath within was all with Nettles fill'd , The smiling Branch with lurking shorns beset : For this was she who could teach Peace to fall To Massacres , and make Sweets flow with Gall , 101. Her Robe of state flow'd low beneath her Feet ; For , such they were esteem'd while they lay hid : But she had neither Feet nor Legs ; a great And knotty Taile was sweeping in their stead ; A taile which she about her round could winde , And hug and kisse the sting she ware behinde . 102. The Siren thus above the Water is As soft and smooth and cleer a Nymph as she ; But her Catastrophe of Monstrousnes Lurks un derneath with wise Hypocrisie : For though not all the Sea can serve to wash It off , each Wave can hide the ougly Fish. 103. When e'r she speaks , a flood of honey flows , And with her breath , a cloud of Odours breaks ; Yet in her Mouth a Crop of Poyson grows , Under her Lips a Nest of Adders makes Its curs'd abode ; her Tongu's a mortall Spear , And all her Teeth invenomed Arrows are . 104. But in her desperate bosome treasured lies The fatall Pith and Marrow of all Hell ; Distractions , Tumults , Wars , Spights , Injuries , Confusions , Tortures , Deaths . O who can tell The Monsters of that black Abysse , wherein There is full Room for the whole Sea of Sin ! 105. Her choise Attendants stood about her Throne , Fair-faced Peace , and buxome Courtesie , Free-hearted Friendship , milde Compassion , Neat Complement , and golden Flattery , Nimble Officiousnesse , large Promises , Deep Oaths , false Truthes , deceitfull Faithfulnesse : 106. Sweet angel-faced Things , restored Lawes , Reform'd Religion , rescued Liberty : For such the fondly-credulous World , which knows Not what a Vizard means , takes Them to be , Admiring for an heav'nly Spirit of Light The masked Monarch of Infernall Night . 107. But at her back , behinde a Veil , did lie A 〈◊〉 which she esteemed more than these ; Thefts , Rapines , Scoffs , Reviling , 〈◊〉 , Plots , Poysons , Covenants , and Conspiracies , Right-down Rebellion , Murdering of Kings , And all that Ruine and Subversion brings . 108. Beyond this Veil , an Iron Door did lead Through a long Entrie stuff'd with fire and smoak , Into a Dungeon replenished With every Shape of Horror , whose fell Look With everlasting fright tormented all The Pris'ners which into that Pit did fall . 109. Griefe liv'd in triumph there , and all the Pains Profest Excesse : the language of the Den Was Signs , and Groans , and noise of tumbled Chains , Cries , Yellings , Curses , Blasphemies of Men And God , eternall Seizzing raised by The Soules and Bodies which in it doe frie. 110. There might you see upon Cains guilty face A deeper Mark than God upon it set , His innocent Brothers Blood , which scallt the place On which it lay : His treacherous breast He beat , And now with truer Reason cri'd , my Pain Is greater than my Patience can sustain . 111. No longer now He feared to be slain , But wish'd to meet another Lamech , who Might rid him of this dying Life : In vain He gnash'd his teeth ; In vain he curs'd his Woe , And Him who chain'd Him in it : For his Griefe Sung now beneath the region of Reliefe . 112. There 〈◊〉 lay tearing off her Hair To think of Samsons which her Falsehood cut : The Withes and Ropes not halfe so sturdy were As those which now her Treason on her put , Those Chains , which bound her to her endlesse Rack , Stronger than Samsons sinewie Arms could break . 113. There lay fierce Joab , with his woefull hand Upon his fift Rib ; for the treacherous Wound He thought he seal'd so sure on Abner , and On Amasa , did on himselfe rebound : Just Davids legacie , and his Sons Command , Sent him this Veng'ance by Benaja's Hand . 114. Insidious Rechab , and Baanah there With everlasting Horror seem'd to see The righteous Head of Ishbosheth appear . And check them with their trayterous Villany : How gladly would They , to buy off their Pain , Give both their Heads , that His were on again ! 115. There hung rebellious Absalom by the Head Not on an Oak , but on a fierie Tree , Whose Boughs of Torture round about him spred , And shaddow d him with flaming Misery : Three Darts stuck in his double Heart , and made Way for the stinging Worme which there doth feed . 116. His Tongue its Popular Blandishments forgets , by which it stole the Peoples Loyalty ; And nothing now but pois nous Curses spits : This made great David , whose religious Eye Descri'd his desperate State , be so extream In pittying and in lamenting Him. 117. There Ziba detestation heaps upon That fawning Lie by which He did obtain Upright Mephibosheths Possession , From which he reaps this crop of endlesse Pain : There Shimei railes on his own Railing , who Had pour'd his Curses on his Sove raigns Woe . 118. The Pride of ready Wit Ahithophell With all his Plots about his Halter ti'd , Hangs there : and now the famous Oracle No Answers gives , but hideous Roars , and wide Yellings , that He who had betrayd his King Himself more madly to these Flames did bring . 119. There Zimri howl'd for greif that He was more With Treason drunk , then Elah was with Wine , And now more raging flaming Tortures bore , Then when his Palace all one fire did shine . For Zacharies death there Shallum waild in vain , Who in his Soveraign , his own self had slain . 120. These , and ten thousand Traytors more were there ; For deep and large the woefull Dungeon was , Having for all their Heirs full Room to spare , Choise Room , for Those to whom the highest place Of most profound Damnation was due , The Christian-seeming Traytorous-being Crew , 121. That Crew , whose severall Stalls were ready built Of burning Brass , and all in order placed ( According to the merit of their Guilt ) About a Seat , whose Canopie was graced With Flames of Soveraign Dreadfulnes , a Seat Wide gaping for the Prince designd for it . 122. For 't was the Throne that was designd for Him Whom Jesus would have crowned King above : But Judas in an heav'nly Diademe Would nothing finde which might oblige his Love ; Hell had aforehand seiz'd his Heart , and He Resolved was to 〈◊〉 his Misery . 123. For Satan now unto this Palace came As to the Den of Avarice before ; When she beheld her Soveraign Lord , the Dame Rose from her Throne and met him at the door , Where falling on her face , she asked what Brought his high Majesty to her low Grot. 124. His red hot 〈◊〉 Sceptre Satan here Reach'd fortn for her to kisse , in signe of pe ace ; Then siniling on her answering face , Most Dear Of all my Feinds , said He , my buis'nes is The greatest that I ever undertook ; Which if it fails , this Sceptre must be broke . 125. 'T is true , time was , when I , and Thou , did make A brave Adventure in the face of Heav'n , When at our Courage all the Sphears did quake , And God was to his utmost Thunder driven ; His Throne did tremble at our rivall Might , And , had our foot not slipp'd , all had gone right . 126. But that Misfortune is too poor to break The strength of our immortall Pride : Forbid It , all my Hell , that Belzebub should make Truce with that Tyrant which disherited Him of his starry Kingdome : No ; I may Perhaps be beaten , but will ne'r Obey , 127. I am resolv'd to finde Him work as long As He and his Eternitie can last : My Spirit never must forget that Wrong Which Me into this Dungeon did cast : He now has done his worst , and I can be But still in Hell , should He still conquer Me. 128. Full well I know his Spight : Had any place Been worse then this , He would have damnd Us thither : Yet He , forsooth , must be the God of Grace , Of Pittie and of Tendernesse the Father : And silly Men beleeve Him too ; But We No reason have befooled so to be . 129. Yet be He what He will to Men ; to Us He is a sworn and everlasting Foe : And is 't not just , He who maligns Us thus , Should finde that Devills are 〈◊〉 too ? I would not wrong Him ; yet I must not by Respect to His , clip mine own Majesty . 130. No : my brave Will He never yet subdued , And I am now too old to learn to bowe . Upon my youth his 〈◊〉 strengh He she wed , Yet tender as I was , himself doth know , Ev'n then I yeilded not : And shall this Arm Now grown all brawnie , not revenge my Harm ? 131. It shall and must : my Considence beats high , For now our fight on evener ground shall be ; He from his slippery Heav'n is come , and I ; Will as sure footing have on Earth , as He : Besides , should We miscarrv , We are there Neer to our Hell , and no deep Fall can fear . 132. And yet to make all sure , I hold it best By secret Treason to unlock the way Unto our Conquest : Doe but Thou assist My Plot , and let Fate , if it can , say nay . How oft when Ramms in vain have push'd the wall , Have cunning Underminings made it fall ! 133. Come let 's away with hate to Christ , I burn More than with all my Kingdomes Flames : I swear By my bright Mother the unspotted Morn , ( A fairer Virgin then his Mary farr , ) By both my Horns , my Sceptre , and my Crown , That I will win his Blood , or loose mine own . 134. The cursed Soules within all heard Him swear , And clapp'd their flaming hands with damned Joy , Hoping that now some fresh Companions were Designd for Them : The Gates of Hell gave way , Earth split into a mighty Gap , and He Ascended , with his Handmayd Treachery , 135. Then having melted both Himself and her Into the lap of the next Wind he met , He shely flew to Juda's Bosome , where In with his breath , he unperceived got . Thus other Plagues infuled in the Aire Steale to the Heart , and breath their Poison there . 136. As when a Tyrant hath usurp'd a Crown , The Arms and Ensignes of the rightfull Heir He blurs , and tears , and pulls his Statues down , And doth their places for his own prepare , Leaving no Signe to make the People dream Of any other Soveraign but Him : 137. So Satan play'd his part in Juda's breast : All characters which were engraven there Of his leige Lord and onely Soveraign Christ , His mighty Miracles , his loving Care ; His heav'nly life , and Doctrine , he defaces , And every line of Pietie erases . 138. Then , by the help of those two Feinds which he Had there confederated . ( Avarice The Mother of all Mischeifs , Treachery The ready Midwife , ) He erecteth his Black Standard in th' Apostates wretched Heart , And thence his Conquests spreads to every Part , 139. And Judas now breaths nothing else but Hell Whose fumes are tumbling all about his brain ; With plots of spight and rage his breast doth swell , And with Contrivances of cursed Gain . No Fury ever hatch'd such Thoughts as He , Nor brought forth such portentous Villanie . 140. O Avarice , how flat Idolatrie Is thine , who dost vile rusty Wealth prefer Before the King of heav'nly Majesty , Whose beams then all thy Gold more golden are ? Who canst adore what Cankers feed on , Who Canst hug base Silver , and let Jesus goe ! 141. Judas , the Slave of Gain , resolves to sell His most inestimable Lord ; whom He Should rather keep , his thirsty Soule to fill With all the Riches of Eternitie : But Avarice his Heart doth so bewitch , That He will sell Heav'n , onely to be rich . 142. His Chapmen are the Preists ; for They who had Betray'd the House of God to Merchandise , Will make no scruple to extend their Trade , And count God saleable : But in the Price They thrifty are , and beat their market low ; But Thirty silver Peices They 'l bestow . 143. Fie sordid Caiaphas , and Annas , fie ; Your Law cties shame of this unworthy Rate : Consult your Books , and they will not denie But ev'n the meanest Man is valued at No lesse then fifty Shekells : and will you For God and Man , no more than thus allow ? 144. Does Jesu's God-head make Him of lesse worth Than is the vilest He that breaths your Air ? Bid but like Chapmen ; bring your Treasures forth And buy the pretious Wares your Offer square . O could you purchase Him indeed , the Prize Would make You rich in all Felicities . 145. But thou , improvident Judas , since Thou art Resolv'd to sell a thing whose value is Beyond the power of Arithmetick Art To reckon up ; proportionate thy price In some more neer degree : let thy Demand Make Buyers , who this Christ is , understand . 146. Ask all the gold that rolls on Indu's shore , Ask all the treasures of the Eastern Sea , Ask all the Earths yet undiscovered ore , Ask all the gemms and Perls which purest be Ask Herods Checker , ask the Highpriests Crown , Ask Cesars mighty Scepter , and his Throne . 147. Ask all the Silver of the glistering Starrs , Ask all the Gold that flames in Phebu's eyes , Ask all the Jewells of Aurora's Tears , Ask all the Smiles and Beauties of the Skies , Ask all that can by any Thing be given , Ask Blisse , ask Life , ask Paradise , ask Heav'n . 148. Trade not with these , the worst of Chapmen , who So fouly under-rate thy Merchandise : To John , to Peter , or to Andrew goe , Who better are acquainted with the price Of their unvaluable Lord , and see What They will for their own Blisse offer Thee . 149. Trie what the Virgin-Mother will bestow For Him whom She holds dearer than her Heart : Proclaim thy Market unto Heav'n , and know Whether the Angells will not gladly part With more than Thirty silver Peeces for Him , whom with prostrate faces They adore . 150. Alas , though every Sin be Blindnesse , yet Hell knows no Crime so full of Pitch as this , Nor doth the Sun of humane Reason set In any Night so black as Avarice : A thicker than Egyptian Darknesse now On Juda's intellectual Eyes did grow . 151. Urge Him no more with Sense and Reason ; He Resolves to traffique with the Priests ; for now No other God but Money he can see , He nothing sees at all , and cares not how He makes his Bargain with them , so he may Have but this wretched Summe in ready Pay. 152. Thus Jesu's Wisdome did contrive to shew The mighty Patience of his Goodnesse ; who Though from Heav'ns Glory his bright Selfe he threw Into the Arms of Dust and Shame , that so Mans cursed Seed He might Redeem to Blisse , By false ungratefull Man betrayed is . 153. And now the Chinck of his adored Coin Sounds in his Purse , the Traytor hasts to be As good 's his wicked Word , and is in pain Till He bring forth his hired Treachery : He thinks it an unworthy odious Crime To cheat the Priests , who thus had trusted Him. 154. O aenigmatick Wickednesse ! That He To whom his Heav'nly Masters pretious Love Could seem no Bond of Faithfulnesse , should be By this so vile obliedgment Bound , and prove Faithfull unto his Foes ! This , Psyche , this Ev'n to thy Phylax a dark Riddle is . 155. So strange a Thing is Mans mysterious Heart , No Angells eyes can through its secrets run ; To sound this Bottome , is the Soveraign Art And priviledge of God himselfe alone : A certain proof that the Hearts hidden frame Onely from his immediate Fingers came . 156. The Caytiff therefore , least his Plot should fail , And Hells long expectation be prevented , Begg'd some Assistance , that he might assail His Prey with surer Treason , and indented For a full Band of Men : The Priests were glad To see the Man so resolutely mad . 157. A Troop they had all of Commanded Men , Whose hearts were Iron , and their foreheads Brasse : No Boars or Tygers ever could out-run Their furie , when their aime at Mischief was : They might have pass'd for Soveraign Monsters , but For their fell Masters ; and Iscariot . 158. Some armed were with churlish Clubs , and some With keen and thirsty Swords , but all with Spight : With these at 's heels did Captain Judas come , Resolv'd to slay , but yet afraid to fight : Treason was evermore a Coward , and By Number , not by Valour , doth contend . 159. The Ensignes which before the Troop did goe , Were wary Lanthorns , or bold Torches , which Their glaring and unnatural Beams did throw About the Midnight Aire ; whose shades by such Unlook'd for Apparitions frighted , fled Behinde the Hills and Trees to hide their head . 160. Thus having marched over Cedron , They To yonder Garden came , too sweet a place To be this Mischiefs Sceen ; but yet his Prey The Serpent , as thou knowst , of old did chase In sweetest Eden ; and Iscariot , who Follow'd his Steps , could none but this way goe . 161. Thy blessed Lord with his Disciples , there Retired was , and set himselfe to Pray : When loe , a Spectacle of greater fear March'd full against his single Face , than They Whose arm'd impatient Spight was drawing nigh To sacrifice Him to all Cruelty . 162. A black and labouring Cloud hung o'r his head , In which his Father veild his gratious Eyes ; Yet through that Blacknesse his great Arm He spred And reach'd it down to Earth ; From angry Skies The Lightning never with such terror broke Nor Thunders Trump the hills and valleyes shook . 163. For in his Hand a mighty Cup He held In which all Monstrous Things did boile and flame : Up to the brimms vast circle it was fill'd With all the Worlds excrementitious Stream , Which Veng'ance kindling with her fiery breath , Had turn'd into the Ocean of Death . 164. That universal Poyson whose black flood From Adams veins through all his Race did run , Met in this Sink , and joyned with the Brood Of every singular Transgression : All which , to fit the Cup , were blended in The several Pains due to each several Sin. 165. Had 〈◊〉 , had Phlegeton , had all that Wit Has fain'd , and all that Justice made in Hell , Had all the Flames which Etna's mouth doth spit , Had all the Stincks which in the Dead Sea dwell , Had all the Poyson of each Serpents Tongue Which Lybia breeds , into the Cup been wrung , 166. T had been a Draught of Nectar , unto this : Yet loe the monstrous Mixture to the lip Of thy sweet Lord by Heav'ns Hand reached is . O Psyche , how shall He digest this Cup , Which , had all Adams Sons been forc'd to drink , It would have drown'd them in its fatall Sink . 167. But well He knew the Hand which lov'd his Cheek When in all Blisses Bosome He did lie : And though so strange an Offer it did make , 'T was still the same ; and how can he deny To entertain what that presents him , though The Cup with Horror 's own heart-blood did flow ? 168. Were it as wide , and deep , and full again , This Thought alone commands it to be sweet ; And , till He drink its Pangs , He is in pain , So large is his Obedience , and so great His Love to Man , who otherwise must be Drunk from this Bowl with endlesse Miserie . 169. But then this Thought was justled by another ; For He himselfe was passive Flesh and Blood ; His proper Natures Voice how shall He smother ! For She now pleads aloud for her own good , And would not willingly choose to be hurl'd Into that Gulfe which would devoure the World. 170. O how he strugled in this mighty strait Being Himselfe with his own Selfe to fight ! Had all the Centres most compacted Weight Been pitch'd upon his Heart , it had been light And easie unto this , which woefull He Endur'd in this heroick Agonie . 171. The Contestation grew so hot within That all his Bosome fell on flaming fire ; And from melting Fornace , through his Skin Thick Proofs of that strong Fervor did transpire ; For at the Mouth of every labouring Pore Not Watery Sweat , but Blood broke ope its Door 172. O matchlesse Combat ! whose mysterious Power Without the edge of Sword , or point of Dart , Could cloth this Champion round about with Gore , And wound Him from within ; whilst every Part Rack'd and transfixed with intestine Streins In streams of purple Tears bewail'd its Pains . 173. Down to the Ground this sweating Torrent flows To wash away the Curse which on it grew ; Whilst moated in his melted Selfe , thy Spouse The noble fight doth with fresh Strength renew : His Mortall Nature three stout Onsets gave . To his immortal Piety , and Love. 174. Father , He cri'd , by that thy tender Name , Commiserate thy most afflicted Son : If thy Omnipotence a way can frame How to exempt Me from my Passion , O let thine Hand , which brings this Cup to Me , Far hence remove , it , and my Misery . 175. But straight , by most athletick Braverie Above himselfe He gets , and nobly cries , Although all Bitternesse triumphant be In this sad Cup , it amply does suffice That from thy Hand it comes : Thy Will shall be , And not mine own , the Rule and Rein to me . 176. Thus reverend Abraham , when by Gods Command He was to bath his Sword in Isaac's blood , Divided was in his own bowells , and With his brave Selfe in competition stood ; Till valourous Piety her Powers strain'd And the hard Laurell of Selfe-conquest gain'd . 177. But when thy mighty Lord atchieved had This triple Conquest ; Judas and his Rout Like furious Boars into the Garden made , And for their Prey all rang'd and rov'd about ; Not knowing He as ready was to be Betray'd , as they to work their Treachery 178. For like a most victorious Champion , who Before his other Foes , has conquer'd Fear , He meets their Furie ; asking , Whom with so Eager and strong a Chase they hunted there . Their traytorous Spight , and whom it sought , He knew , Yet this brave Challenge in their face he threw . 179. Jesus of Nazareth We seek , said they , Alas , Blinde Soules , He came to seek out you , And lead you safely in the Kings high way Unto his Throne above , that on your brow Heav'ns Crowns for ever might have shin'd ; but ye In nothing would be Found but Treachery . 180. Nor they , nor Judas , Psyche , now did know Thy Spouses face , which flamed heretofore With gracious Beauty ; but was clouded now With his strong Agonies all bloody Gore . Thus like some duskie Meteor Phebus shows When an Eclipse upon his Count'nance grows . 181. But He who would not be unknown to those Who came to suck what Blood was left behinde , ( Which burned in his Veins , till it got loose , And flow'd as largely as his liberall Minde , ) Revests his Look with gracefull Majesty , And makes this brave Profession , I am He. 182. If ever Thou hast seen what killing Dread Doth on base-hearted Traytors seize , when They Are by their awfull Prince discovered , Whose Voice , and Looks , their spurious Courage slay ; Treble this Fright , and then conceive what Fear Shot through the Soules of these vile Caytiffs here . 183. A stream of Horror drove them trembling back , And over whelm'd Them flat upon the Ground : And in the depth of this dismaying Wrack , Their shivering Spirits had been surely drown'd , Had He not spred his Pitty over Them , Whose Swords , and Staves , and Spight all made at Him , 184. O how will they endure his Dreadfull Eyes , Which all this World on flaming fire shall set , When He in triumph sweeping through the skies , Shall hither come , and mounted on his great Tribunall , once again crie , I am He , No more the Prey , but Judge of Treachery . 185. When they no Lanthorns nor no Torches Light , Nor Juda's Conduct any more shall need ; But by our Trumpets death-awakning fright Be summon'd up , and by our hands be led Into the presence of Heav'ns glorious Son , Whom then they would not finde , but cannot 〈◊〉 186. But now He brideled in his awfull Raies ; And , on condition his Disciples may Without disturbance goe their severall 〈◊〉 , Offers himselfe unto his Foes , who lay Quaking before Him : but took courage now , Perceiving They again might 〈◊〉 grow . 187. As when a serpent bruis'd and beaten back , Spies any way to reinforce her fight , Her head she raises , and deep care doth take Her Wrath and Poyson how to spit aright : So did these Elves start up , and cheer their Head ( And this Iscariot was , ) to doe the Deed. 188. Iscariot , that Prince of Treason , now , Forgetfull of his royall Masters Love , And of the Dint of that majestick Blow Which strook Him and his Armie down ; to prove His cursed Selfe Earths Lucifer , led up Against the Lord of Hosts his desperate Troop : 189. And then , none but a golden Arrow shot Burnish'd with faire and complementall grace , Yet in as mortall Venome dipp'd , as that Which Eve's Heart felt , when she saluted was By faire-tongu'd Hell , and by the Tempter driven With courteous Treason from her earthly Heaven . 190. Hail Master , was the Word : What Ear could now Disrellish such a suger'd Noise as this , Or once suspect Discording Jarrs should grow In such soul-plying Accents ! Master is The Phrase of Service ; Hail , of Love : Yet He Could make these honest Words , insidious be . 191. And when his faithlesse Tongue her part had done , His Lips succeeded in the Treachery : With matchlesse Impudence He ventured on Against the very face of Majesty ; And , to make sure his Project should not misse , Seal'd it upon his Master with a Kisse . 192. O Wit of Treason ! could no Signe but this , The gentlest Token of soft Courtesie , Be made the Marke of deepest Barbarousnesse ! Monstrous Iscariot , how dost thou , by thy Inhumane Kindnesse , both a Traytor prove Of Loves great Master , and the Badge of Love ! 193. Is not a Kisse , the soft and yeilding Signe Which clapps the Bargain of Affection up : The sweet and joyous Marriage between The tenderest Pair of Lovers , Lip , and Lip : The closing Harmony , which when the Tongue Has done its best , compleats the pleasing Song ? 194. Is not a Kisse the most delicious Seal By which Friends Cement their concording Hearts ! Must this Betrayed be ! Must faithlesse Hell Poyson this dainty Truth ! Must Hatreds Arts Be clothed in the softest sweetest Dresse Of courteous Peace , and amorous Tendernesse ! 195. Must sweet Arabia's Beds breath out a Stinck , And harbour all the Bane of Thessaly ! Must milkie Lilies stain their Leaves with Ink ! Must Roses Buds with Thorns all prickly be ! Must Silk and Down be harsh ! Must Honey flow With Gall ! Must Summer Gales bring Ice & Snow . 196. O what will Treason not presume to doe , Which more than all those strange Mutations makes In this own venturous Fact of Judas ; who Ev'n in this Tie of Love , all Friendship breaks ; Who biteth with his Lips , not with his Teeth , And strives to Kisse his dearest Lord to death . 197. But though Iscariot his own Love betrayes , His Lord triumphs beyond all Treachery , And doth against the Traytors Hatred raise , A Counterwork of heav'nly Lenitie : O Mystery of Love ! though Jesus may Betrayed be , no Plots his Grace betray ! 198. Who teacheth all Succeeding Traytors how To burnish over that foule rankling Brasse Of impudence which arms their sullen Brow ; To tip Rebellion with meek Lies ; to grace Their arrogant Treaties with submissive Words , Whilst at their Soveraigns hearts they aime their Swords . 199. He call'd no Lightning from the Clouds , or from His potent Eyes to flash on Juda's face , And throw on his bold Lips that flaming Doom Which due unto their odious Treason was : He charg'd not Earth her dreadfull Mouth to ope , And on the hellish Kisser close it up . 200. O no : With heav'nly Tendernesse He cries , Friend , wherefore art Thou come ? Strange Miracle Of gentle Patience ! Who can comprise Thy blessed depth ! Upon the face of Hell Shall the sweet Name of Friend be printed by Him who beholds , and feels its Treachery ! 201. Is foul Ingratitude , plain Apostacie , Right down Rebellion , now become a freind ? Or rather , is not this Disciple by His curs'd Revolt , transformd into a Feind : And will his wronged Lord by none but this Deare Name revenge his most invenomed Kisse ! 202. O Psyche , Jesus tortured was to see Judas , himself into all Torments throw ; And by this Charme of noblest Lenitie Back into Heav'n indeavored him to draw : He knew Loves Cords were strong , and from his Crime By these he strives to hale & rescue Him. 203. Why art thou come , thus to betray thy Freind ? Why art thou come , with Arms against a Lamb ? Why art thou come , all Bonds of Love to rend ? Why art thou come to fight for thine own shame ? Why art thou come with this strong Preparation For thy Lords death , & for thine own Damnation ? 204. Thy Kisse I in its naturall Language will Kindely interpret , and make my Replie In the same Dialect , if thou wilt still Imbrace my ever faithfull Courtesie , And yeild that Blisse may in thy heart have room ; Say then , my Friend , say wherefore art Thou come . 205. Thus did the Prince of sweetnesse plead and wooe : But the deaf Serpent stopp'd his cursed ear ; In 's heart the Thirty Peeces chinked so That He no other Harmonie can hear . When loe , the Souldiers , knowing now their Prey , On Iesus fell , and haled Him away . 206. For love of Thee , and all his other Brides Thus , Psyche , was thy Lord content to be Sold at so vile a Rate , and Mock'd besides Ev'n by his own Disciples Treacherie . Shrink not , if thy neer Freinds abuse thy love , Since Gods own Favorites so faithlesse prove . 207. And let the World by this one Copie learn That hell-bred Boldnesse is not strange , or new , By which most Fostered Favoured Creatures turn Flat Enemies , and lead an armed Crew Of Miscreanrs , with bloody Impudence Against the Powers and Person of their Prince . 208. But when no mercy could the Traytor winne To entertain his Pardon , Vengeance made Haste to poure out her selfe upon his sinne : For Satan , who his heart possessed had , His Treason in his proper Coin repayd , And the Betrayer fatally betrayd , 209. Into a Corner of the Garden , where Thoughtfull disconsolate Night sate thick and black , She crowded him alone ; and having there Prepar'd and fitted her infernall Rack , With studied furie , not his Body , but , His captivated Soule on it she put . 210. For by the beames of their owne hellish Light Unto Iscariots intellectuall Eyes Herselfe She did display . Excessive Fright The Traytors wretched Heart did strait surprise : Each Joynt and Member quak'd and sweat , and He Felt in this Garden too his Agonie . 211. He saw feirce Beizebubs sulphureous face Flaming with swarthy fire ; His Horns he saw Mounted high on his head with dreadfull grace , Which his erected snakie Hair did knaw : He saw his adamantine Nails and Paws , His steely Teeth , his brazen gaping Jaws . 212. He saw the Tempest of his flaming Breath Which swarthy Volumes spred of stinking smoke : He saw the windows of eternal Death Flung open in his staring Eyes , whose Look Slew him alive : He saw his Iron Mace , His burning feet , and his enraged Pace . 213. He saw his forked Tail in tryumph thrown Upon his shoulder , and his irefull Brow With cruell scorn contracted in a frown : Rampant Implacabilitie he saw In every Gesture , and did plainly read The full Description of Immortal Dread . 214. When loe , stern Lucifer threw out his hand , And by her Throat his woefull Conscience took : And now , he cries , I 'l make thee understand What thou hast chose , and what thou hast forsook : Look on this dainty Pair of Damsells heer , Who more than Heav'n , and God , to thee were dear . 215. Just at the word He opened to his view The horrid Carkaise of foule Avarice ; And fouler Treachery , not in her hue Of borrowed Smiles , and outside Comelinesse , But in her naked native Filth : and then Shaking his Horns and Paws , He thus went on : 216. Maddest of Fools ; how many Hells dost Thou Deserve , who with such Hags could'st fall in love , When Jesus woo'd thy Heart ? Well , take Them , now Th' hast paid so dearly for Them ; They will prove Sweet Brides , and pretiously adorn thy Bed Which in the Bottome of my Realm is spred . 217. If any Part at all there be in Them Which is not horrid , may my Scepter break , And may my royall Tongue no more Blaspheam : For once , I tell Thee true , and Thou mayst take The Devills Word ; There are few Furies who In monstrous Ouglinesse , thy Wives out-goe . 218. And was thy Lord so vile a Thing , that He Might not with these in Competition stand ? Did those unthankfull Eyes of thine e'r see A face inrich'd with such pure Beauties , and Majestick Graces , as in his did shine , Making Humanity appear Divine ? 219. Most stupid Sot ! How often hast Thou seen Divinity from His great Hand break out ! How oft might plain Omnipotence have been Read in the Miracles He daily wrought , Casting forth all my stoutest Fiends ! Yet Thou , ( And here He beat the Soule ) to Me wouldst bow . 220. Nay never houle ; 't is but the Earnest , this , Of what 's to come : Thou needs wouldst bow to Me : To Me , of whom that Christ the Conqueror is : He threw Me down from Heav'ns Sublimity Into that Pit of Pangs , where I am now The damned Soveraign of such as Thou . 221. Had'st not as good have bowed unto Him , Whose Yoak Thou would'st have lighter found than mine ? I tell thee Judas , I am but a grim And rugged Lord ; what Prizes once I win , Infallibly for evermore shall frie In Torments bottomlesse Extremity . 222. And is my Hell , my everlasting Spight , My unrelenting Furie , so much worth , That Paradise , and Heav'n , and Jesus might Not finde acceptance ? Brings Damnation forth Such strong Temptations ? Can eternal Blisse Not wooe , and win as potently as this ? 223. Sure Hell and Death , are gallant Things , and I Cannot allow Thee them , untill Thou hast Through all Contempt , and Hate , and Infamie Which Salem , or the World can yeild thee , past : That Preface shall , for that eternall Smart Which gapes & longs for Thee , prepare thine Heart . 224. Goe then the Ages Blot and Monster , goe , Let every Mouth spit on thine hated Head , Let every Tongue thick Curses on Thee strow , Let every Hand be arm'd to strike Thee dead , Let every Eye abhorre thy balefull Sight , Let all the World revenge thy Traytorous Spight . 225. Let Heav'n frown on Thee who betray'st its Son , The Lord of Life , to Death , thy Saviour to Most sure most undeserv'd Destruction : Into one Bolt let all Gods Thunders goe , And on thy cursed Heart his Justice throw , Which scorned all the Mercie He could show . 226. That Stroke will send Thee down into thy Place Of Death , but yet of never-dying Pain , Where melted with the flames of this my face Thy thirty silver Peeces I will drain Into thy Heart , that Thou mayst shreik and roat , Whilst there they burn and boile for evermore . 227. This said ; th' infulting Prince of Tyranny In scornfull Spight with-drew , being confident Maturity would get her Wings and flie To overtake his Plot : yet e'r he went Seav'n times he thresh'd the Conscience with the flaile Of his enormous poyson-pointed Taile . 228. As when the Deluge in great Noahs time , Broke out upon the World , and with a Sea Of universal Woe surpriz'd the Crime Of that impenitent Age ; their Misery To those unhappy Mortals op'd their graves In Desperation first , then in the Waves : 229. So Judas , taken in this mighty flood Of deepest Anguish , had no power to think How to escape , or that his Saviours blood Might drown that sea in which he fear'd to sink . O no! the thought of that dear blood alone Pour'd on his face Guilts blushing Ocean . 230. Since long ago his Trust He rather built On Money , than on God ; he durst not hope That Mercie now could reach his heightned guilt ; And thus by fear , to impudence set ope The way , for by this dread of goodnesse he Gives flat defiance to its Lenitie : 231. And now sees vengance aiming at his head , And his foule Treason flying in his face ; He sees the whole Worlds anger marshalled Against his odious crime ; He sees the place Deep in the heart of Hell , where damned He Designed is for evermore to be . 232. With that , his Cloths , his Hair , his Flesh , he tore , He roar'd , he rav'd , and thus to cursing fell : May that unhappy day be read no more In any Calendar , but that of Hell , Which to this balefull Life did me betray ; A Life to living Death the dying way . 233. Curs'd be my Father , who did me beget ; Curs'd be my Mother who did me conceive ; Curs'd be my Nurse , because in every Bit She mix'd not Poison , which might Me repreive From this most damned Night ; And cursed be All sicknesses which would not murder me . 234. Curs'd be this Hand of mine , which oft has had A Knife , and yet forbore my throat to cut ; Curs'd be these Feet , which oft their way have made Over the brows of Precipices , yet Would never stumble , that I might have fell Then but to Earth , who tumble now to Hell. 235. Curs'd be that Day which me acquainted brought With Jesus , and enroll'd my ominous Name Amongst his Chaplanes : Cursed be that thought Which spur'd me to the Priests to trade with them ; Curs'd be the project which hath curs'd me so , Curs'd be the Bargain , and the Chapmen too . 236. Curs'd be this Garden ; upon every bed May fatall Hemlock , Woolfbane , Poppy , grow : May Vipers , Adders , Basilisks be spred In every corner ; on each Tree and Bough May Ravens and Scritchowls dwell , that something may Resemble Judas here another day . 237. Another day ! ô no! may thickest Night Upon this Sceen of Treason ever dwell ; That neither Sun nor Star may reach their light More unto this , than to the other Hell. The bloody beams of Ghosts and Furies will With fittest lustre this black garden fill . 238. But may the deepest of all Execrations On you , my thirty silver torments , fall : How shall I be reveng'd on your temptations Which thus have drown'd me in a Sea of Gall ? Is there no way , base , pale , and paltry Clay , How I may you , as you did me betray ? 239. Shall I take you along with me to Hell , And hold you fast amidst my endlesse flames ? Or send you back unto your former Cell , The High-Priests wicked Bag ? surely this seems The blacker and the deeper Pit , and I Thither again will damn you instantly . 240. This said : Like that tormented Man , in whose Possessed heart a Legion of Feinds Did tyrannize ; He to the Citie goes , Where in the Temple he his Chapmen findes : Unhappy Temple , which was now Possest With them , as was with Satan Juda's Breast . 241. With hideous yelling he amongst them ran , Flinging about his hands , his head , his eyes ; And having strein'd his ejulation Wide as his throat could reach , O Me ! he cries , My sin burns in my breast , and domineers Too high to hope for quenching from my tears . 242. No Expiation does that Altar know Which for my deep di'd guilt can satisfie The stream of Jesu's blood so full doth flow On my unpardonable Soule , that I Am drown'd for ever in my deep offence , Being Condemned by his Innocence , 243. Take your vile Money and my Curse with it , May all Heav'ns wrath your bloody Bargain crown Here with indignant furie having spit On Them first , on his Silver next , and thrown It at their hated Heads ; away He flung Raving and Cursing as he ran along . 244. For all the way he thought he struggled through An Army of reviling Detestations : Over his head he both his Arms did throw To sh heild it from his own Imaginations , Through which from heav'n and earth such arrows flew As wounded Him at every stop a new . 245. For Melancholy , dark as is the Pitch Which on the throat of Hell so thick doth grow , Chok'd every glimpse of Sense and Reason which Offer'd to dawn in his Soules sphear , and show Him by what torturing Mistakes he had Himselfe unto Himselfe a Tyrant made . 246. Thus came He to a secret silent Place Without the Town , yet could not think it so ; For still he fancied all the City was Hot in the chase of Him 〈◊〉 Saviours Foe : Each Bird or Flie that moved , made him start , Each Winde that puffed , blew quite through his heart . 247. His Eyes distracted were , first looking up For fear least Heav'n should fall upon his head ; Then down , least Earth her dread full Mouth should ope And snatch him to his grave e'r he were dead ; Till tired with this fear , his breast he stroke , And into right down Desperation broke . 248. Adieu all hopes , he cries , and fears adieu : Come Veng ance , come , my heart is ready here . I see how vainly I my Money threw Back to the Priests , whose burden still I bear ; The Rust sticks close and heavy still upon My knawed Soule ; and I must be undone . 249. If Heav'n be just , why does it yet delay To poure its Wrath on my deserving head ? Am I not Judas , He who did betray Its onely Son ? Is not my Conscience red With his most innocent Blood ; and yet must I Be still endur'd to live , when He must die ? 250. At least , great Satan doe not thou deny Thy Servant Pay for this grand Work which He Hath compass'd with unparalleld Treachery In high obedience to thy Hell and Thee : No Soule did ever more than I have done , Nor ernd a gallanter Damnation . 251. Didst Thou not promise Me but even now The dearest Torments of thy deepest Hell ! Deceive me not again : If ever thou Wert carefull of thy Credit , now fulfill Thy bounteous Word ; or look no more to be Served by Man , if thou reward'st not me . 252. Come then ; burn up these Lipps , which learn'd of thee Their killing Kisse : Dash out these Brains which thou Taught'st how to project that fell Treachery ; Tear this curs'd Carkase : which is wholly now At thy disposall , that each Limb may feel No portion , but the totall Wrath of Hell. 253. Take this dispairing Soule , and let it be The Prey of thy eternall Furies : 't is No groundlesse Challenge , that , as due to Me , I claim the utmost of thy Spight ; unlesse Thou hast thine infinite Debt to Me forgot ; Jesus and Heav'n into thine hands I put . 254. Jesus and Heav'n ; Names which I now must hate As having made them my eternall Foes : O how I long to be in that free state Where generous Blasphemy no Bridle knows ; Where I may Rage as loud's Heav'ns Thunders 〈◊〉 And , being cursed , curse for overmore . 255. Here the full Tide of furie stopp'd his Throat ; Yet still He star'd and struggled with his Grief , Still he tore off his hair , his Breast He smote , And through Self-tortures hunted for Relief : His Tongue He bit because it would not speak , And stamp'd the Earth which would not open break . 256. But as the Hair , the Fat , and Pitch , which were Into the Dragons throat by Daniel cast , Did burn , and boile , and rage , and tumble there , Far more than in the Pot ; untill at last With most impatient swelling Toiments They 〈◊〉 through his monstrous belly burst their way . 257. So did this Mixture of Griefe and Dispair Flame in Iscariots bosome , till it grew So strong and big , that all his Entrails were Conquer'd with Tortures , and in sunder flew ; His Body split , and through that cruell Wound Pour'd his more barbarous Bowells on the Ground . 258. Thus from this Prison his black Spirit ran Into that blacker Jaile reserv'd for it , Next to the Center of Damnation , Where now it raves in chains at Satans feet , Ensore'd the pois'nous flames he spews , to drink O that all Traytors w ould of Judas think ! PSYCHE : OR LOVES MYSTERIE . CANTO XII . The Banquet . ARGUMENT . TO seal his dear Remembrance safe , and sure On the soft hearts of his selected Sheep , Love institutes his parting Feast , so pure So sweet , so rich , that Psyche rap'd by deep Desire at its Description , sues to be A Sharer in that Bords Felicity . 1. BUt ô , how large a Name is Treason , which Doth in another fatall Channel run , And from this Universe's Cradle reach Down to its funeral Pile : No Ocean E'r stretch'd its Arms so wide , or spread such store Of shipwrack'd Mortals on its helplesse shore . 2. And this Selfe-treason is ; an imbred Feind Whose bus'nesse is to undermine her Home ; Whose most unnatural Nature is , to rend Her too too loving Dames unhappy Wombe ; Who knaws her selfe , and with 〈◊〉 Spight Free Veng'ance takes on Luxuries delight . 3. For she her selfe is Luxury ; a Weed Which grew at first in an unlikely Place : Who would suspect that such a cursed Seed Should Paradise's blessed Plants disgrace ! Yet , as the Serpent in those Beds did lie , So did this full as venomous Luxury . 4. Under the beaureous Tree of 〈◊〉 there , 〈◊〉 found her first , and saw her 〈◊〉 up With 〈◊〉 Zeal and restlesse Pains , one 〈◊〉 But dangerous and forbidden Fruit to crop : Foole as she was , she help'd her up , and knew Not that by it her selfe she downward threw . 5. Yet She to Adam needs would her commend , And He , unkindely courteous , could not Denie to hugg his Spouses seeming friend , Who Death and Hell strait through his bosome shot , And now the Dainties of all Paradise . Could not his foolish appetite suffice . 6. No ; He must taste of that which never was Design'd to blesse the Palate : But the Soure Revengefull Fruit was quit with Him ; for as It in his Teeth did stick , with all the power Of stupefaction them on edge it set , Proving his fatal Torment , not his Meat . 7. Nor could He chuse but leave his wretched Heirs Th' inheritance of this enchanting Pain ; Which down through all his Generations stayers Fail'd not its propagated Bane to drain : This hankering itching liquorishnes did run Hot through the Veins of his remotest Son. 8. Which Fervor did betimes so furious grow That the old World on fire with Lust it set : A fire which with the heat of Hell did glow , And was as stinking and as black as it ; A fire , which joynd with other sinnes , grew stout , And found the Deluge work to quench it out . 9. But then Earths face being washed clean and white , She smil'd on Heav'n with a well-pleasing Grace ; And God vouchsafed humane Appetite A full Commission over all the Race , Of Birds , of Beasts , of Fish , that He might see How abstinent Man would prove , now being free . 10. For generous spirits then doe most abstein , When they are Lords of their own Libertie ; When Virtue is entrusted with the Rein , And room is given for Self-victorie ; When high-straind Moderation may prove No Act of Dutie , but a Work of Love. 11. Mans Appetite to every thing was free , Bating the Blood , in which the Life doth swimm : Blood is the tincture in which Crueltie Stains all her clothes ; a tincture for the grimm And salvage Tygres ; not for Man , who is , Or should , Professor be of Tendernesse . 12. Indeed good Noah , who both Worlds had seen , The Old and New , and was more Worth than both , Indeavoured to keep himselfe as clean As now the Earth was wash'd ; And that no sloth Might tempt and steale him into Luxurie , Buckled his Bones to painfull Husbandrie . 13. And that the Pains He in his Vineyard took Might be requited by the Fruit it bare , He shed the Grapes into his Bowle ; whose Look Might well have been his Monitor to beware : Its rubie die , had He but understood , He would have shunn'd this Liquor too , as Blood. 14. But , as it smil'd and sparkled in his face , And mov'd with generous fervor in the Cup , The un-suspicious Saint invited was With equal cheerfulnesse to drinke it up . So , untri'd Pleasures by their daintis skin And sweet behaviour , approbation win . 15. The flattering Liquor , as it downward went , Knock'd at his Heart , and easie entrance got ; Where with his Spirits it did complement , And soft delicious Fire amongst them put . Noah rejoyc'd to feele his bosome glow , And his old Ages Ice begin to thaw . 16. This Bait drew down another : for , alas , Good Man he little knew that Treacherie In his Soul-cheering Cup infused was ; Or that his Wine which sparkled , e'r would be Destructive flame : But Embers often rise Into Combustion , when We least surmise . 17. He freely takes a second Draught : and now The Liquor gather'd strength and grew more bold ; Impatient to be supprest below , Up to his Head it found a way , and roll'd About his Brains , wherein there 'gan to swimm Such thickning Clouds , that Reasons Sun grew dim 18. And then infected with the pois'nous Sweet , Alas no power was left him to abstein : No more to quench his Thirst , but that New Heat Which burnd his veins , He takes his Bowle again ; Which to the brim in careless haste he fills , And part on th' earth , part in his mouth he spills . 19. But now He Drunk no more ; the Wine Drunk Him , His Sense , his Judgement , and his Soul , and all ; ( For thus , when in their own wilde Draughts they swim , Our witty Language Men does Drunken call ) And did so thoroughly his Brain confound , That Earth , as well as Heav'n , He thinks turns round . 20. The Wine now sparkles in his eyes no lesse Than it did in the Bowl before : He stares On every thing , and yet he nothing sees ; He trips , and staggers , but no fall he fears , Nor feels it when he falls ; for having let His Bowl drop down , Himselfe fell after it . 21. Thus he who in the universall Flood Escap'd the fury of the proudest Wave , And on the Oceans back in triumph rode , Seeing below the whole Worlds woefull Grave ; Alas , was drowned in a silly Cup Which he himselfe unwittingly drunk up . 22. No Ark above this Deluge Us can bear But Temperance , which here the Saint forgot ; Who , as he fell , had neither thought nor care Of keeping on his modest Mantle ; but Quite destitute of Clothes , and Senses lay , And did his double Nakednesse display . 23. But as the Traytor who has slain the King Speeds from the Court as soon's the Fact is done : So now the treacherous Liquor back doth fling , And from the Murder it committed , run : Besides , a Rout of other Humors follows , And slaughter'd Noah in his Vomit wallows . 24. Slaughter'd indeed ; and now a Man no more ; For nothing is alive in Him but Beast , Which speaks its kinde by its lowd Swinish Roar : And thus he tumbling lies , untill opprest With his most heavy Self , he falls asleep , And in that nasty Rest his brains doth steep , 25. Thus , as one part of Luxury did grow In Paradise , the other planted was In Noahs Garden ; that the World might know Danger can breed and lurk in any place : Alas , the holiest Ground too often breeds As well as wholsome Floures , invenomed Weeds . 26. Heav'ns Bounty granted all Variety Of Meats to feast the Sober Appetite ; And added brisk and cheerfull Wine , to be The active Soule of Moderate Delight : But peevish Man abused by his grosse Ingratitude , Heav'ns Grace to Wantonness . 27. Neither by Eve's Example He would take , Nor Noahs , warning , though their Sanctity Did them far more invulnerable make Then common Mortalls feeble Breasts could be : Still He would needs goe dive to the profound Bottome of Pleasures , though himselfe he drownd . 28. And from that Bottome he fetch'd up at last Improved Fat and Full-grown Luxury , Who ne'r appeared unto Ages past More than a tolerable Prodigie , For she much cooler was , and tamer then , And did not banish Men quite out of Men , 29. But now she an unruly Monster grew , Being encourag'd by Wines rampant Flame ; And round about the World in Tryumph flew , All which she shipwrack'd in her Pois'nous stream : Raving and roaring Mad she was , and made All so , who practis'd her intemperate Trade . 30. The Laws of God , of Man , of Nature were Vain feeble Bridles , when-soever she Resolved in her furious Carreer To let the Circle of her Healths run free : Oft has she mingled with her Wines mad flood Friends , Brothers , Parents , Masters , Princes blood 31. Strange was her Shape , ( if yet Deformity May in Shapes Title share , ) her parched Head Burns up all hopes of Hair , and scorns to be By any thing but Baldnesse covered : Her humorish Eyes all red and putrid , seem In her own over-flowing Wine to swim . 32. But yet her Nose more provident is , for there The Wine is bottled up and runs not out : Onely the Bottle being thin and clear Speaks what it holds ; and studded round about With fervent Rubies , serveth her perhaps For a dear Item of a Bunch of Grapes . 33. Wroth fiery Knots are marshalled upon Her Forehead and her Cheeks : Had Sicilie Her Etna lost , this sulphurie Region Would shew it her in multiplicitie ; Onely these Hills are something lesse then that , Yet is their Horror and their Stink as great . 34. Her Lips are alway crannied and drie , Though every day a thousand times made wet ; For still her burning breath in passing by Makes them that Moisture instantly forget , And by the Poison of its fulsome Stinks Taints all the aromatick Wines she drinks . 35. But the vast storehouse of her Belly makes Her seem with Childe of Mountains , for in this The dainties which from all the World she rakes In one prodigious Heap congested is : Here Solomons brasen Sea it selfe might swimm , And its twelve Oxen too , and more with Them. 36. This is the Sink , where Surfet being bred , Of all Diseases doth the Parent grow ; Which She distributing from Foot to Head Doth undigested Pleasures turn to Woe . Thus , though the Bee doth pleasing Hony bring , She always endeth in a pois'nous Sting . 37. Who knows not that Luxuriant Mortals eat The copious fuell of their Sicknesses , And force their honest , but abused Meat Not to feed Nature , but her Maladies ? Who knows not that in Healths deceitfull Name They drink the Venome which destroieth Them ? 38. Themselves they diet thus with their own Death And to a Weapon of Destruction turn The Staff of Life : In vain Heav'ns Mercy hath So bounteous been ; if Man himself can learn To pick out 〈◊〉 in it , and through Its Sweetnesse , work his bitter Overthrow . 39. If Bacchus must be made a God , and have His larger and more constant Sacrifice Than He who all their Vines to Mortals gave , Whilst they the Gift more than the Giver prize ; If Ceres too a Goddesse grow , and We All sworn Devoto's to the Belly be . 40. Alas I and had not bold Mortalitie Commission large and full enough before To work our Ruine ! Was the Miserie Of Plagne , of Famine , and of War , so poor And weak , that We our Selves the help must lend Of Luxurie , to hasten on our End ! 41. 'T was time , high time for God himself to come And turn Physitian in this desperate Case : Our Madnesse swell'd so wide , that now no room For any Mortall helping Hand there was : 'T was time to Come ; and blessed be His Name For his dear Coming , for in time He came , 42. Jesus himself came down , and left the Feast Of all Delights which He above enjoy'd ; Into the Depth of Poverty He cast His life , and taught the World how to avoyd Intemperanc's Baits , which thick are set Onely where Riches the dominion get . 43. Then by his practik Abstinence He shewed Those who his royall steps would not disdain , How dangerous Luxurie might be subdued , And healthfull Temperance the Sceptre gain : Forty long dayes and nights at once he spent In Consecrating of his Servants Lent. 44. To this Example He his Doctrine joyn'd And for his frequent Text did Fasting take ; Proving that every Eye was worse then blinde Which no discoverie in Her could make Of richer Beauties , then those faint and thin Graces which hover in a polish'd Skin . 45. 'T is true She 's pale ; so is the Lilie too , So is her heav'nly Daughter Chastitie ; So is the Milk so is the virgin Snow ; And yet when Modestie would dressed be In her brave Scarlet , She doth raise a Flood Of Purple , and shine fair in Blushing Blood 46. She is contented to be lank and lean , As one who counts it Martiall Policie To keep her Amunition close within , The better to confront the Seige : for She Laughs at those plump and boasting Gallants who Can nothing but their swelling Outworks show . 47. For whilst her Walls are lesse , she hath lesse need Of numerous Powers to maintain the fight : But being Mistresse of all active Heed She stands upon her guard both day and night ; Being of creacherous ease , and sleep afraid , By which fat lazie bulwarks are betrai'd . 48. She knows what ballast will her Bulk suffice To keep her steady in this dangerous Sea , And layes in but enough : The Merchandise Which fraughts her stowage , pretious virtues be ; And provident she , no bigger than her self , Securely sails by every Rock and Shelf . 49. Her Parts and Passions all their duties know , And she as little fears a storm within , As from without : her humble flesh doth bow To all Commands ; no Officers repine What course so e'r she steers , but all conspire To make their own still saile with her desire . 50. Thus she does safely at that Port arrive Which leads into the Continent of Blisse ; The Port at which her restlesse aym did drive ; The onely Key and Gate of Paradise : For Paradise's sweets her stomack she Reserv'd , which there at length shall filled be . 51. This difficult but advantageous Grace Was that which Jesus strove on earth to sow ; But most ungratefull Earth so shamelesse was As not to suffer the faire seed to grow : Though a few honest beds did entertain it , The most part of the Garden did disdain it . 52. Those who unto the King of Abstinence Have sworn Allegiance , blush not to enrole Themselves the servants of Intemperance , And the mad virtue of their Revelling Bowle More sacred and obligatory count Then the bless'd Streams of the Baptismal Fount . 53. Else how comes that abominable Trade Of daily turning swine , to be profest With most applans not where the Pagan shade Upon prevented Reasons eyes hath east Blinde irreligions night ; but where the Rayes Of most revealed heav'n , gild Christian dayes . 54. Else how cam'st thou , unhappy Britaih , which Barr'st out all other Oceans by thy shore , To let the Sea of Drunkennes with such Unrulie fury in thy bowels roar ! O that thy feeble Sands should stronger be Then is thy Reason , or thy Pietie . 55. How has this deluge drown'd in Sottishnesse Thy once renouned sense of Braverie , Since in thy Helmeti , Swords , and Bucklers place A cowardly succession we see Of Pots and Glasses , and ( ô valours shame ! ) 〈◊〉 drinker turned into Credits name , 56. How come those Bacchanalian wars so dear In thy Repute , who prid'st thy self that thou So well appointed art , as not to fear Or Dutch , or Danish bowls ; but knowest how Foes and friends lives by the Grapes blood to shed , And , though not strike , yet , surely drink them dead . 57. How comes the Name of Cynik or of Clown , To dwell on them who never learn'd the Arts Of roaring Revels ? How is goodnes grown No more by virtues standard , but by quarts And Pottles to be measured , whil'st , alas , Carousers for the good companions pass ? 58. O how hast thou forgot what sumptuous Care Almighty Love hath taken to requite Thine Abstinence ; what Soule refreshing fare For Pieties untainted Appetite His bounteous hand prepares , and proves how He Excessive is in hospitalitie ! 59. Heav'n stood amaz'd at the magnificence Of that high banquet : nor could Phylax now Longer conceale the brave ecstatik sense He had of it ; for heav'nly bosoms glow So hot with Loves sublime exploits , that they Must split , did not their tongues their hearts display . 60. The famous Traytors storie being done , And Psyche having her short supper eat , The 〈◊〉 Guardian thus again begun : My Dear , this Evening seaion , and the 〈◊〉 Thou from thy Lords hand hast received , be The items of a greater feast to Me. 61. He , the sweet Doctor of chaste Abstinence Who taught his Servants not to clog their heart With corruptible Viands ; when from hence Already Sold , he shortly was to part , So great and rich a Banquet made , as may The whole Worlds Temperance 〈◊〉 then 〈◊〉 62. A 〈◊〉 not of gross and earthly chear Where Birds , or Beasts , or Fish might convives be . But of immortall Delicates , so dear , So sweet , so pretious , that onely He The God in whom all Power & sweetnes live Could such Celestiall entertainment give . 63. 'T was now the solemne time among the 〈◊〉 Their memorable Passover to ear : Nor would thine inoffensive Lord refuie That grand solemnitie to celebrate , And honour it , which like the faithfull 〈◊〉 On Him the Sun so long attended had . 64. With his Disciples down the Master sate , And in the spotlesse and unblemish'd Lamb Beheld the Copy of his purer State , In which no Criticks eye found room for blame Yet could not Innocence secure his life , More than the Lamb it saved from the knife . 65. The Lamb his tender fleece & skin had lost , And naked to the fire exposed was . Where all its harmlesse , helplesse , flesh was roste : And here he read atorehand his own case , How to his Cross the Jewish furie tost him , And how the flaming wrath of Heav'n did rost him . 66. The sad attendance of that bitter sauce Which sourest Herbs about the Meat had thrown , The dark resemblance of those torments was With which his Dish of deepest woe was strown , The Weeds of humane sins , which far exceed In bitternes , all Herbs that earth can breed . 67. The Haste which quickned on this transient feasi , Was not so winged as the noble speed With which He posted in desire to rest Upon the cruel Cross his tender Head : A wofull resting place was that , and yet To Love no Pillow seem'd so soft as , 68. But having 〈◊〉 this 〈◊〉 And with due honor brought it 〈◊〉 its geave , He makes way for that tender 〈◊〉 Which as his finall favour he did save To print his dearest Memory most deep In the soft Sonles of his beloved Sheep . 69. He with a Towel , having laid aside His Mantle , girds himself ; for humble he Would not the least impediment abide Of his officious Activitie : With water then filling a Basin full Down at his own Disciples feet he fell . 70. The Conscience of his own eternall worth , And of his universall Soveraigntie , The certain knowledge that He 〈◊〉 forth From his bright Fathers arms , and was to be There re-inthroned , could not hold him up : All this he knew , and yet he down did stoop . 71. Stoop then prood Mortals , whosoe'r yee be , Who have no power alone to stand upright , Stoop , now you see your Saviour on his Knee , Who doth sustaine your Being , by his might ; Stoop , now you see . Him to his Servants bow , And the Most-high submit himself 〈◊〉 72. To stand on foolish Terms of 〈◊〉 now Is but to found your glorie on your shame : Is it not more illustrious to bow With Jesus , then with Lucifer to aime Above your reach ? O why will Dust forget The place originally due to it ! 73. But what 's Gods bus'nes at his Servants feet ? Even to Wash and Wipe them 〈◊〉 . O now Stoop lower still , lower and lower yet , For at the lowest you are not so 〈◊〉 As He the 〈◊〉 King , who here Hath made himself a 〈◊〉 Minister . 74. When Jesus by his Water ciensed had Hir Servants seet , and by his Grace their 〈◊〉 , 〈◊〉 what Preparation must be made By all who ever mean to have their Parts In his pure 〈◊〉 ; down he sits again , And them with 〈◊〉 doth entertain . 75. The Ends of sumptuous Banquets use to be Crown'd with most soveraign Varieties , Which may the Convives learned Luxurie With deep and new found Ravishment surprise ; And Jesus would not have this Supper want That costly Point of Princely Complement . 76. Indeed the Supper which They now had eat Into the Belly its direct way took , Where in the Kitchin of poor Mortall Meat It was committed unto Heat to Cook : And Heats best skill could onely dresse it 〈◊〉 To feed the Body which contained it . 77. But Christs 〈◊〉 Designe was now With such a royall Feast to blesse the Bord , As might make Spirits fat and healthfull grow , And thriving Nutriment to Soules afford ; Such Nutriment as might full power give Unto his Guests eternally to live . 78. In his Almighty Hand he took the Bread ; And pour'd his plenall Blessing upon it : Never on any but his own dear Head Such potent Benediction did sit ; Indeed , it was that Blessings Echo , and Bounded upon his Body in his Hand . 79. For having broke that Bread He reached it To his Disciples , saying , Take and eat This is my Body broke for You ; and let My dear Remembrance live in this your Meat . But Jesu's Feast must not be drie ; for Wine Equall to this high Dainties He doth joyne . 80. He takes the Cup , and Drink Yee all of this , It is my Blood of the new Testument Says He , which shed and freely given is To wash the Sins of all that will repent ? As often as you of this Chalice drink Of Me your liberall Redeemer think 81. Sweet Jesu ! ô how can thy World forget Their royall 〈◊〉 , and his 〈◊〉 , who Upon their Tables his own Self hath 〈◊〉 ; Who in their holy Cups fails not to flow , And in their Dishes lie . Did ever Friend So 〈◊〉 a Token of his Love 〈◊〉 ? 82. Infallibly there dost Thou flow and lie ; Though Mortall Eyes discover no such thing ; Quick sighted Faith reads all the Mystery And humble pious Soules doth easily bring Into the Wonders 〈◊〉 , and there Makes all the 〈◊〉 of this Truth 〈◊〉 , 83. She generously dares on God relie And trust his Word how strange soe'r it 〈◊〉 If Jesus once pronounces This is my Body and Blood ; Far far be it , cries She ; That I should think my dying Lord would 〈◊〉 〈◊〉 in his 〈◊〉 of Drink and 〈◊〉 84. ( His Word is most Omnipotent , and He Can doe what e'r He says ; and more than I Can or would understand What is 't to me If He 〈◊〉 Humane Capacitie ? Surely it well becomes Him so to doe , Nor were He God , if He could not doe so 85. Let Him say what He will , I must denie Him to be God , or else Beleeve his Word Me it concerneth not to verifie What He proclaims ; I onely must afford Meek Credit , and let Him alone to make Good , whatsoever He is 〈◊〉 to speak , ) 86. Grosse and unworthy Spirits sure They be Who of their Lord such mean Conceptions 〈◊〉 That parting from his dearest Consorts . He No Token of his Love did leave with Them. But simple Bread and Wine : a likely thing , And well-becoming Heav'ns magnificent King , 87. A likely Thing , that when the susty blood Of Bulls and Goars cannot wash Sin away , The Blood of Grapes should with a stronger Flood 〈◊〉 over whelm and drown the Worlds 〈◊〉 : O no , such Virtue in no Blood can dwell But that which through the Veins of God did thrill . 88. Ask me not then , How can the thing be done , 〈◊〉 power of Sense or Reason can 〈◊〉 it ? 〈◊〉 , is 〈◊〉 are , what Demonstration 〈◊〉 〈◊〉 as this My God 〈◊〉 〈◊〉 〈◊〉 if you once can prove that He can lie , 〈◊〉 〈◊〉 , and 〈◊〉 too , I 〈◊〉 〈◊〉 . 89. What thank is it that you can credit that Which your own sense and Reasons eye reads plain ? Heavn's much to them beholden , who will not Beleeve it higher is than they can strein ; Who jealous are of God , and will not be Induce'd to trust him further than they see . 90. And yet had you these modest eyes of mine , You in this gloomie Cloud would see the Sun That Sun , who wisely doth disdain to shine On Those who with bold Prying presse upon His secret Majestie , which plainly I Because I make no anxious search , descrie . 91. This is the valorous Resolution Of Gallant Faith : and this will serve to be The blessed Rule by which all those will run Who are the Scholars of Humilitie . Yet , I must tell thee Psyche , itching Pride Will not hereafter thus be satisfied . 92. A thousand waspish Syllogismes will Be buzzing from the Mouthes of those who build Their ground works of Religion on the skill Which they for granted take , their brains has fild ; Till Quaeries , Doubts , Distinctions , Niceties , First grow to Schismes , and then to Heresies . 93. Needs will they prie into the Manner how This mystick Miracle to passe was brought , And madly being not content to know What Christ thought fit to teach them , study out They know not what , and make this banquet prove A Sacrament of war , and not of love . 94. Some peep too neer , and spie what is not there , Some carelesly take what is there away : Some will confesse no Miracle , for fear That should prove Consequential , which they Would not have so , and that themselves should be Forc'd to acknowledge more than they can see . 95. Some sift Existence , Substance , Accidents , And make the Laws of Aristotle be The Umpiers in Religion . Thus the Rents Which Art strives to sew up in Pietie By that unworthy clownish Needle are Onely made wider than before they were . 96. O happy world , if all would once agree In that which Jesus hath so plainly taught ! If those short Words might but sincerely be Imbraced , and no more in question brought ! If for the Manner they would trust their Lord , And for the Substance , take Him at his Word ! 97. For Heav'n its faithfull wheel shall sooner turn , And backward hale the Sun into the East ; The Northern Polar Bear shall sooner burn , And Siriu's mouth be sealed up with Frost ; The Earth into the Sphears shall sooner leap , And tumble down all Height into the Deep ; 98. Then any Syllable which droppeth from The Lipps of Jesus can be born away Upon the Windes swift wings , and never come Back with its full effect . And yet the day Will come , when Men will be so mad in this Cleer point , as to dispute away their Blisse . 99. It is in vain to tell these Wranglers how Jesus could graft cold stones into the stock Of Abraham , and make them Fertile grow In Israelites ; Or that the Bread He took In 's daily diet , was not wholly spent , But part into his Bodies substance went. 100. In vain to tell them , how , into his Blood The Wine he drank was changed day by day : For though such Speculations understood With prudent reverence , might make easier way Unto the Mysterie ; yet Wranglers will Because they will be so , be Wranglers still , 101. But as the sweetest Roses are beset With a strict Seige of Thorns ; whilst vulgar 〈◊〉 Which are not worth the Choking never meet With armed Neighbours , whose infestive Powers Might plant their Bane about them : so it fares With this rich Bread invaded by the Tares . 102. What heart can of the monstrous Gnostiks think And not abhorre their damned sacrifice , The matchlesse , and the most blasphemous sink Of odious impudent Impieties ? Psyche , Thou never yet heardst of so black A sin , as they doe their Religion make . 103. But I in reverence to thy Blush , forbear That deep Abominations Den to rake , Whose rank Sent reaks up to the highest Sphear And in Gods Nostrills stincks : Yet leave must take To tell thee thine own Albion will not be Afraid of Sacramentall Villany . 104. For in the Dreggs of Time , when Wealth and Pride Have fatned British Hearts fit to defie All Sacred Discipline , and to the Tide Of furious Licence and Impiety Op'd a vast Gap , unhallowed Hands will dare From holy Priests this reverend Work to tear . 105. Mechanick Zeal , inspir'd by Sottishnesse , And by enthusiastick Ordination Of Self-deluded Fancie Call'd to dresse This Mystick Feast in the reformed fashion , Will purest Purity it selfe defile , And by Heav'ns Gate finde out a Way to Hell. 106. But happy Thou who shalt not live to see Thine Eyes tormented by that cursed Sight , Which shall both Acted , and Permitted be By equal Sons of everlasting Night . Come then , let our Discourse return and be Spent on this Miracle of Purity 107. Thy Lords great Feast was the high Consummation Of Israels Passover ; A Feast which did With mystick power antidate his Passion , And that long-long'd-for Word , 'T is finished . Right noble was that typick Passover , But nobler this , because Substantial , here . 108. How much more pure and pretious is this Lamb Who , though the Feast unto himselfe be soure , Presents no Sauce of bitter herbs to them Who are the Convives , but with all the power Of Sweetnesse entertains their Palates , and All Joyes to wait upon them doth command . 109. This is that more renoun'd Viaticum The Israel of God to fortifie When they from Pharaohs iron Bondage come , And travell to their holy Liberty . O Psyche , those old Stories plainlier are Reacted in the Christian Hemisphear . 110. Sin is that hatefull Egypt , where doth reign A King how much more fierce than Pharaoh was , The Tyrant Belzebub who throws his Chain About the World ; and makes all Nations passe Under a more unreasonable Law Than making Brick , whilst They 'r denyed Straw . 111. But pious Soules are by this Paschal Feast Both strengthned and encouraged to throw This servile Yoak away , and thither haste Where everlasting Liberty doth grow : Although their hard obstructed Passage be Thorough the Wildernesse , and the Red Sea. 112. This enigmatick Life of Misery Can own both those repugnant Names : what are Its Storms , and Broils , and Tumults , but a Sea Red with Destruction ? What is daily fear With helplesse Desolation , and Distresse , If not a squalid fatal Wildernesse . 113. But through this wretched Desert , and this Sea , The Virtue of this Passover will lead Beleeving Soules , untill they safely be Of blessed Canaan inherited , That Canaan whose Milk and Honey is The sweetnesse of exuberant Paradise , 114. That Canaan where no Jebusites shall be Thorns in the Sides of its accomplish'd Rest , And whence no Babylonish Potency Shall root Them out who there are once possest ; A Canaan which alone makes good the grand And glorious Title of The holy Land. 115. This Sacramental Bread , and this alone Is that supporting Staffe of Life , by which The stout and faithfull Generation Take their brave journey unto Heav'n , and reach The top of their Desires more surely far Than by his Staffe the Artist does the Star. 116. By Bread , and Bread alone , Man now must live , Ev'n by this Bread which from Gods own Mouth came ; Christs potent institution did give This Virtue to it ; and Himselfe proclaim Aforehand , that Men must not hope or think To Live ; but by this Suppers Meat and Drink . 117. All Delicacies moulded up in one Pure pretious Composition are here : Ne'r did the Sybarit s Invention Upon their Tables sacrifice such cheere Unto their 〈◊〉 which alone to them The greatest of the Deities did seem . 118. The Syracusian Bords did never sweat Under such Dainties : Alexandrian Feasts Did never with such princely sprightfull Meat Ravish the Palates of their dearest Guests : No Asiatick , nor no Medick Fare , No Cates of Marseils may with these compare . 119. Great Solomons profoundest Industrie Which through all Nature did his Pleasures hunt , Sifting and boulting everie Suavitie , To finde what Sweets did flow with most Content , Nought but unsa vorie Vanitie could taste : All Solid pleasures here alone are plac't , 120. Here , in this Bread , this rich Conspiracie Of most substantiall Delights ; to which That pure Angelick Cheer which bounteouslie Heav'ns carefull Hand did every morning reach Unto his Israel , journying in the bare And hungrie desert , was course homely fare . 121. Nor is the Dainties of the Cup lesse rich Than that which in the noble Patin lies : The Wine of Love , of Life , of Spirits , which By new un-heard of heavenly properties The heart of Man with such Delights doth cheer As never fears the worst assaults of fear . 122. Heavens prudent Law had taken order that No Creatures Blood the Lippe of Man should stain : O no : The Caution was just and fit , That all those Mouthes might be reserved clean In reverence to the Blood of this great Lamb Which was into beheving lips to stream . 123. O blessed , bloody , peacefull Wine ! O how Divinely hast thou satisfaction made For that enflaming Poison which doth flow In other Wines ! may Noah now be glad Of his Invention , since his foule mishap Is clean wash'd out by this all purging Grape . 124. This is that Wine wherein dwells Veritie The Veritie of Heav'n : For Heav'n in it All melted is : Those noble Joies which we Bath'd in at home , are heer together met In sweet epitomie , and smiling swim About the Chalices most reverend Brim . 125. Let Luxurie turn other wines into The milk of Venus , and unto its Cupps As to the Bottles of her bosome goe , Whence onely furious uncleannesse drops : This is the purest Juice that can be prest From Chastities own most unspotted breast . 126. Of this , milde Doves may drink , and never fear An inflammation which might entrench On their chaste Spirits : Devoted Virgins heer Their 〈◊〉 and bashfull Hearts may safely drench : This Liquor breeds no flames but soft and cool , Which though they burn , cannot infect the soul. 127. Should Greek , Canarie , or Pannonian Wine , Should Spanish , French , Italian , and the rest Which crown the Bowles of Princes , all combine In one Extraction , and be richly drest With Aromatick Helps ; they would be all If paralleld with this , but costly Gall. 128. Ambitious Cleopatra's sumptuous Bowle Where her Luxuriant Jewell learn'd to swimme , And its inestimable Riches roule Melted and mixed with the gallant stream , Compared with this Cup was full as vile As any Bottle filled at her Nile . 129. This makes those wines all blush for their own shame Which in proud Belteshazzers Goblets smil'd ; Which Holofernes to the beauteous Dame , And yet more Masculine then Beauteous fild ; That Dame , who in her Nations quarrell durst Lesse for his Wine than for his heart-blood thirst . 130. Sardanapalus with his Coste and Care , Such precious liquor never could obtaine ; No Epicurean wishes ever were Advanced unto so sublime a strain , As to desire so rich a Draught as this , Whose worthabove all Fancies Compasse is . 131. For where the Juice of other Grapes doth reign , Both Sense and Reason feel its Tyranny ; Which being drownd together with their Brain , Forth with each Member , and each faculty To beastly Madnesse is enslav'd , and flies On Murders , Rapines , Rapes , and Villanies . 132. But where this Wine of Angels domineers The Heart with noble Drunkennesse it fills , For all its Powers and Spirits it overbears With a sweet stream of mystick Miracles , Untill intoxicated by this Flood Of Love and Heav'n , the Man is Drunk with God. 133. Strange , Psyche , are this Drunkennesses Fits ; Oft have I seen , and them as oft admired : The World has thought these Men besides their Wits , When with this Liquors flame it saw them fired . But We know what ecstatick Raptures mean , And Zeals exploits , when it hath got the Rein. 134. Oft have I seen brave Spirits , when they rose From this great Banquet , fill'd with generous Rage , Flie in the face of Sin ; and nobly choose The stoutest Foes whereon they might engage Their heav'nly Confidence , nor has their high Adventure faild to reach down Victory . 135. Oft have I seen Them scorn the Frown of Death , Oft have I seen them hug the Crosse and Spear , Oft have I heard them spend their finall breath In wooing greater Torments to come neer , Oft have I seen them enter single fight Both with the Peers , and with the Prince of Night . 136. For well they know what Strength they have within , And by tenacious Faith they hold it fast : How can those Champions ever fail to win Amidst whose Armour Heav'n it selfe is plac'd ? What Battery can prevail against that Breast Which is infallibly with God possest ? 137. For to augment the Wonder , Psyche , this Great Feast of Feasts , can never all be spent : When Millions are filled , still it is Intirely whole , and knows no detriment . So , though the whole World drinks in Air , yet still The undiminish'd Region is full . 138. And yet not so : For here each One doth eate The totall Feast , yet each One leaves it whole : These antecedent Ages cannot cheat Those which lagg on behinde : whilst Heav'n doth roll , And Earth stand still , this ever-teeming Bord. The same Delights will unto All afford . 139. No Fount lives on such living Springs as dwell In this pure Cup of Life , to which though all The World doe daily flock , to drink , yet still It keeps its equal Plenitude , nor shall The busie School , with all its Company Of Doubts and Queries hope to draw it drie , 140. Though all Heav'ns starry Tapers lighted be At Phebu's eyes , his Raies are still intire ; Though in each River , Fountain , Lake , or Sea His Image shines , yet his original Fire Is onely one , which doth it selfe so wide In its compleat Similitude divide . 141. Thus , and more really than thus , this Feast Most absolutely One , it selfe doth spread Into the Mouth and Heart of every Guest , And there far more celestial Splendor shed Than when the Sun by his meridian Ray Triumphs upon the highest Throne of Day , 142. The Blessed Lord , not many years agoe , Had borrow'd of the World Humanity , And dress'd Himselfe in Maries bowells so That He became compleatly Man : yet He Though by this Condescent , new Raies He set In Natures Crown , still thought Himselfe in debt . 143. Right Generous as He was , He ment to pay All back again which He receiv'd from Her : His Body and his Blood He ment to lay Upon the Crosse , and make Requitall there To all his Creditors , and freely by That Payment ransome Them from Misery , 144. And yet , because his Humane Nature He So dearly lov'd that He resolv'd to bear It home in Triumph , and eternalie Those Robes of boundlesse Love and Mercie Wear : E'r He his journey took , He plotted how It might Ascend , and yet Remain below , 145. Remain below ; and be as oft Restored As Man would please to take it : And the way He Instituted was by this adored Mysterious Banquet , which doth day by day Repay his Flesh and Blood , that Man may eat And drink , and with his God incorporate . 146. For , to compleat his most excessive Love Beyond the reach of any Parauel ; This 〈◊〉 Pay He doth so far improve , That his 〈◊〉 Godhead joyns to swell The royall Feast ; for this can never be Dissevered from his Humanity 147. O Banquet ! fit for His Magnificence Who is the Universes Soveraign . By this dear Project , Psyche , Mercies Prince Collecteth in his more than golden Chain His World unto Himself , and ties 〈◊〉 close , That no Disunion can interpose . 148. The glorious Incarnation began To tie this Knot ; which now redoubled is : There God vouchsas d to joyne Himselfe with Man Here Man has leave to make the Juncture His , And knit himself to his 〈◊〉 O What God stoop'd ever to his Creature so ! 149. By this sweet Combination Men doe grow 〈◊〉 of their Singularities , Their 〈◊〉 Interests , their I and Thou , Their Mine and 〈◊〉 their grounds of Avarice , Of Envie , of 〈◊〉 any comply In holy Peaces common Unitie . 150. This is the Cement , which together ties The Stones which in the Churches Fabrik lie , The common Ligature which doth comprise Each Joynt and Member in the Mysterie Of Christs spirituall Body , untill He The Shepheard , and his Sheep , in one agree . 151. For as the Reasonable Soule doth swimm . Intirely one through all the Body ; yet In every Member , and in every Limm In its Totality doth single sit : So by this Sacramentall Union Jesus is One to All , and All to One , 152. Beleeve it Psyche , though thy Mortal Eye Sees no such brave Attendance on this Bord , Yet thick the Waiters stand whose Dignity Shines next the Glories of their royall Lord : No Prince was on his Coronation Day E'r honored by such Servitors as They. 153. The gallant Cherubs , and the Seraphs here With legions of fairest Angels meet , And in all awfull Reverence draw neer , Ravish'd at what you Mortals Drink and Eat ; Here royall Principalities attend , Here Thrones bowe down , & heer Dominions bend , 154. For when they are above in their bright sphear The glorious Ocean of eternal Sweets , Their blessed Eyes behold no richer Cheer Than Mercy on this noble Table sets ; Nor did the Cherubs which kept Paradise Finde there such glorious Varieties . 155. Pure are their Eyes , and they can easily passe Through the thick Veil which on the Feast doth lie , A Veil which in profound Compassion was Thrown on the Count'nance of this Mystery , Which darts more glories from its naked face Than ever did great Mose's Temples grace . 156. So long as mortall Grossenesse sticks upon The Brows of Man , and cloggs his feeble Sight , One glimpse of heav'nly Majesty alone Would seal his eyes up with eternall Night ; For what exceedeth , doth corrupt , their reach ; Transcendent Lustre prov's as dark as Pitch . 157. When Batts may venture to the Eagles Nest , And full against the Suns , their own eyes set ; When blear-ey'd Owles may leave their gloomie Roost And with safe Looks the Face of High-noon met ; When Midnight dares throw off her sable Cloke ; And into bright Aurora's Wardrobe look . 158. Then may dim-sighted Men with safety gaze Upon their Lords unveiled Brightnesse ; then May they directly to his royall Face Without a Perspectives Assistance run ; Then may they boldly scorn , their Eyes to shrowd Under the moderate Shaddow of a Cloud . 159. But Jesus who full well their Weaknesse knew , Did in the Shelter of plain Wine and Bread Accommodate his Goodnesse to their View ; That in Familiar Elements they might read The hidden Mystery , and happy be Above all that their Mortal eyes could see . 160. The time shall come , when the dull Dust shall be By the brisk Virtue of the Resurrection Resin'd and rais'd to a Capacity Of radiant and spiritual Perfection ; When faithfull Soules in their celestial Rest Shall at the Lambs unvciled Supper feast 161. Mean while , it is their Priviledge , that they May freely in the Shade enjoy the Sun ; That in the Darknesse they may meet the Day , And in Hopes Region finde Fruition . But who , sweet Psyche , would beleeve , that hence Man should draw reason of Irreverence ! 162. Alas , when Time shall old and doting grow , And Christian Spirits sympathize with it ; 〈◊〉 will be bold to make this Banquet know That by its Out-side They doe square and fit Their estimation of it ; and that there Their Faith admits no more than doth appear . 163. It must be Superstition , if they Should think Gods Table holier than their own ; If of this Cup and Patin they bewray An higher thought , than of those all the Town Use in the publick Inns , when e'r they keep Their free Communion of Good-Fellow ship . 164. Nor Jove nor Juno , nor the silliest He Or She of all that Rabble , who were made Gods by vain Man ; found such impiety In those their Makers , as to be betray'd To slovenish Altars , and to 〈◊〉 Rites By fained Zeal's irreverent Deceits . 165. Must Rudenesse onely be permitted to Attend on Jesu's noblest 〈◊〉 ? And must it for most pure 〈◊〉 goe Because so grosse and 〈◊〉 Surely We Are much too blanie in Heav'n , who never knew Such kinde of 〈◊〉 to our God was due . 166. Is this the Thanks for keeping in his flames Of most intolefable Majesty , Which once unveild , by its immortal streams Would them devour , and all their slovenrie ? Alas , that Love should thus neglected be , And for no cause , but mighty Charity ! 167. But those brave Lovers , of whose generous breast Jesus intire possession has took , Are so inamored of this royal Feast , That with all humble Reverence they look Upon it , and in faithfull pure desire , After Angelick Complements aspire , 168. Their Hearts beat high with that illustrious Zeal Which fires our Breasts , and fain would stoop as low As doe the Seraphs , when this Miracle Of Love invites their reverent knees to bow : Fain would they have their passionate Piety As infinite as is this Mystery . 169. For infinite it is ; and gladly I , Would its Infinitude to Thee display ; No Theem with such delight could sit on my Admiring Tongue : But Angels must give way To ecstacies , in such vast Deeps , where Love Himselfe the utmost of his Power doth prove . 170. Here Phylax ended , and observed how The Bait would operate which He had cast To Psyches heart : which being captiv'd now By his Discourses Charms , and chained fast Unto the Tables foot which He set out , This pious answer gently forth she brought : 171. My Soules sweet Friend , what thanks can I repay For all this honey which thy Tongue hath shed Into my ears and heart 〈◊〉 Phylax may He whom Thou praisedst , poure upon thy head Thy full Requitall : As for sunple Me , What can the poor Worme Psyche give to Thee ? 172. She can give nothing , but 〈◊〉 still A begger , 〈◊〉 for further Favours sues ; Yet not for Cates my stomacks mouth to fill , 〈◊〉 No Famins Power could make me chuse My other Diet , if at this sweet 〈◊〉 Of Love and Heav'n , my Soul may now be Guest . 173. And if it be not so , I am undone ; Such Hunger knaws , such Thirst does burn my heart That by that Banquets Comfort I alone Can rescued be from this impatient Smart : And 't is thy courteous fault , dear Phylax , who With its Description Me hast ravish'd so . 174. The sickly , what but Health can satisfie ? And what but Balsame can desired be To stop the Wounds wide Mouth and bloody Crie ? What does the hunted Deer so pant to see , But some coole Fount , or soveraign Ditany ? What can the Captive wish , but Liberty ? 175. My Health , my Balsame , and my Liberty , My Dear 〈◊〉 , and my Fount of Blisse , My onely Nectur and Ambrosia lie Treasur'd up in this Banquet : If I misse Of this my Wish , alas , what shall I doe , What hope , what helpe for my encreasing Woe ? 176. She fainted here . But Phylax reach'd his hand Unto her Arm , and Comfort to her Heart . I like , said He , thy noble Ardour , and Its fuell 〈◊〉 unto 〈◊〉 Fire impart . In yonder House there lives a reverend Priest 〈◊〉 for thy pious foule will dresse this Feast . 177. This said ; He leads 〈◊〉 Virgin thither , where In 〈◊〉 〈◊〉 room a 〈◊〉 of Faithfull Hearts 〈◊〉 that great Bus'nesse early did prepare ; For 〈◊〉 〈◊〉 forc'd them to all Arts Of 〈◊〉 and glad they were to choose Such Temples as were hidden from their Foes . 178. There in a Chalice and a Dish of Wood , The 〈◊〉 of 〈◊〉 Poverty , The wonder of their Saviours Flesh and Blood With golden Hearts they waited on . But We Alas in Patins and in Cups of Plate With Hearts of Wood this Banquet celebrate . 179. They in the Strangers Zeal-inflamed eye Such genuine beams of Piety descrised As soon dispell'd all mists of Jealousie Which serupulous Fear had rais'd ; unknown untried She is receiv'd : Besides , the holy Priest By Heav'n was warn'd to entertain this Guest . 180. Phylax withdrew his nimble Selfe into His Closet of Invisibility ; Yet still attended on his Psyche ; who Approached to the royall Mystery With such brave fervor , that her hungry Haste Almost as boundlesse seemed , as the Feast . 181. O how her Soule into the Dish did leap , And dive down to the Bottom of the Cup ! With what Inamorations did she weep ! What sighs of Joy did break her bosome ope ! How did Fear strive with Love ! How did she groan Between Humility , and Ambition ! 182. O how She thinks her Lips and Heart impure ! And yet she cannot for a World refrain : She knows not how this Life she should endure , If from the Life of Life She must contain : She knows not how her Iron should for beak To meet the Loadstone now it was so neer . 183. Whilst in this dainty Agony she lay , Into her Mouth the Priest gives her her Blisse . Which to her Heart directly took its way And drown'd it in exuberant Sweetnesses : She now no longer Psyche is , for she Is all converted into Ecftafie . 184. O most Miraculous Feast , how fain my Song Would be Luxuriant in admiring Thee ! But neither mine , nor Phylax's high Tongue Knows how to reach that lofty Harmonie Of all united Sweets and Joyes which lie In bounteous Loves protoundest Mystery . 185. Yet may my pained Soule have leave to lay At this Songs foot its just and heavy Sighs ; Which , never since mine Eyes first op'd on Day So deeply rellished Lifes miseries : The more my shame , whose mighty Sins for Me Have earned this Heart-knawing Agonie . 186. Time was , when Heav'n in this late happy 〈◊〉 Kept open house ; when this Celestiall Feast Did freely wooe all Hearts to come and fill Their holy Appetites with all the best Of antidated Blisse , and grow Divine With this Spirituall mighty Bread and Wine . 187. But now both Feast and Bord devoured are By a new Banquet , as jejune and drie As barren Air ; for all this Pulpit Cheer Feeds but the itching Ears strange Boulimie : Whilst still the Heart remains as lank and thin ; And nothing fatter grows , but lusty Sin. 188. Sin fatter grows ; so fat that now it dares Kick both at Earth and Heav'n , and scorns to be Aw'd by those generous and ingenuous Fears Which are the Reins of Virtuous Modesty ; It mocketh Veng'ance and derideth Law , Because their patient Sword they slowly draw . 189. O how come Christian Soules so well content To want the choisest Viands Heav'n could give ! O how preposterously Abstinent Are they who with all riotous Dainties strive To fortisie the Belly , but can finde No Time to Victuall and enforce the Minde ! 190. Surely those Hero's were more prudent far Upon whose nearer hearts the warmer Blood Of Jesus dropp'd : not once a Moneth , or year , Ordivers Years , they with this holy Food Cheer'd up their Soules ; but every Morning fed , And made the Lord of Life their Daily Bread. 191. With Heav'n this alway kept their bosomes warme , This made Them Eagle-like their strength renew ; With death-despising Courage this did arme Their gentlest Spirits ; By this they Masters grew Of Earth and Hell , which having trampled down , Heav'n too by Violence They made their own . 192. But ô , my Heart , why art Thou stealing thus From thine own Woes , thy Neighbours to deplore ? Time was , when ( whilst thine unsledged Wickednesse Flew not at Heav'ns long patient face , nor tore This Judgment thence , ) I once a Week at least Could at this Bord of Blessings be a Guest . 193. Then with sweet Comfort could I turn mine Eye Back on the year , which with Delight did run ; Then could I count what Gains I reaped by My constant Trading in Devotion ; Rejoycing in my satisfied Minde That every Sunday I in Heav'n had din'd . 193. But now the flaming Coursers of the Sun Are drawing on the fourteenth Moneth , since I Attended on the Celebration Of this sweet life-enlivening Mystery ; Which yet I then was fain to steal , and so A Thief that Day to Paradise did goe . 194. I went indeed , But a Forbidden Tree Strait woo'd my liquorish Hand , and foolish I Beleev'd the flattering Bait , and would not see How treacherous an Hook beneath did lie . Dear , wonderous dear , this heedlesse Fault did cost Me , For all my heav'nly Joyes and Powers it lost Me , 195. It lost Me all , and no Recruit was nie , But I am lest aPrey to this long Fast : O how the Palate of my Soule is drie , What burning Drought doth shrivell up and waste The Bowels of my Heart ! how is my Minde With most uncomfortable Squalor pin'd ! 196. O how my Understandings Pinions tire , And flag below when I aloft would soar ! What leaden Numnesse damps those hopes of Fire With which my Fancie'gan to glow before ! What Languor cloggs my fainting Will , whilst ! On dark unworthy Earth thus groveling lie ! 197. O how this drie and barren Verse attests The heavy Truth of these my Lamentations ! O pitty Me , all you whose gentle Breasts E'r felt the Stings of Mysticall Vexations ! Pitty Me , ô my candid Readers , now What makes me tire your Patience , you know . 198. Had I my wonted Share in that dear Feast Which with celestiall Spirits embraves the Heart ; A fairer Banquet I for You had drest ; Who now can onely by my pined Smart Warn You to prize , and to imbrace with 〈◊〉 Religious Tendernesse , what I have lost . 199. Lost hitherto : But must that Losse run on , And can my Life mean while make good its Name ? Can Day maintain her Self , if once the Sun Deny to feed her with his vitall Flame ? Can Rivers keep their constant full-tide Course , If once the living Spring doth them divorce ? 201. O tender King of Love , whose sumptuous Care For hungry Hearts that high Provision made , Behold my starved Soule lies gasping here For one dear Crumb of thy mysterious Bread , And craves to cool its burning Tongue , one Drop Of liquid Life from thy all-saving Cup. 202. I know my Worthlessenesse , sweet Lord , and how Unfit I am to look for any Share In those peculiar Delicates , which Thou For thine own genuine Children didst prepare : Yet to a Dogg once more thy leave afford To catch what falleth from thy Childrens Bord. PSYCHE : OR LOVES MYSTERIE . CANTO XIII . The Death of Love. ARGUMENT . LOve , having Liv'd for Man , is pleas'd to Dy , To make his purchase sure by Life and Death ; Through Earths profoundest Gulfe of Tyranny , And the vast Ocean of Heav'ns mighty Wrath He nobly waded ; and upon the Shore , Having first spent his Blood , his Soule did poure . 1. SOule of all Sweets , ô Life , how dear art Thou To all that ever had a Taste of Thee ! How much of Heav'n it selfe infus'd doth flow Into the region of thy Suavity ! Indeed Heav'n were not Heav'n , did it not joyn To make it Selfe , by Marrying Thee , divine , 2. Thou in the Center of Divinity Before the Birth of Ages hadst thy Spring , Where thou didst sweetly Smile amidst the Three Most undivided One , and traversing Those Heights & Depths of Blessedness , didst through Eternities immense Expansion flow 3. Thence , when the World burst out from Nothing , thou Didst spare some Streams Created Hearts to cheer : No Bosomes with that Influence did glow , But of thy Sweets they straight enamor'd were , Which , as their richest dearest Jewells , they Close in the heart of their own Hearts did lay , 4. Their Goods , their Parents , or their Children were Not halfe so pretious to Them , as Thou : Their Joynts , their Limbs , their Skin , they well could spare Their tender Name and Fame , they could allow . A Prey to Injury , so they by them Might Thee , and thy Security 〈◊〉 5. The vilest Worme , whom Thou dost please to grace , Forgetteth not that worth he gains by Thee : He shoots his warey Self from place to place , And , when oppressed , feeble though he be , He turns again , and with the strongest Foe Tries what for thy deer Rescue He can doe . 6. The wretched Serpent is content to feed On basest Dust , rather than part with Thee ; Though Curses poure their Streams upon his head , He makes his Body all one Helmet be To sheltre it ; and roules himself about Himself , to keep all mortall violence out . 7. Nay when the Sword or Wand its way has cut Quite through his Circles , till his Body be An heap of fragments ; He himself doth knit Ev'n by the Cement of his Wounds , till He Grows One again ; So lothe he is to die , Though his damn'd life be but his Miserie . 8. What Voyages will silly Swallows take Warme Seasons round about the World to chase ! What hard shift will the hunted Partridge make To shun the greedy Griffens deadly face ! What Wings of Speed , what Tricks , and Sleights will fear Of Death , soon teach the close-pursued Hare ! 6. In how great Sweat and Pains doe Pismires spend Their warmer Moneths , to reap and carry home Their Cropp , which in the Cold , may them befreind With Sustentation , and defend Them from The fear of loosing that poor Life , which They , In love of it , to endlesse Toile betray 10. The most industrious never-tired Bee Flies through all Summer , knocking at the door Of every likely Flower , where thoughtfull she Can borrow ought towards her Winter Store ; And thus for love of Life , her honey trade A bitter course of Painfulnes is made , 11. Yea , ev'n the simplest Weed , whose Life doth but Preserve that Stink with which She taints the air , When Winter gins its chains of Frost to put Upon the Earth , makes all her Spirits repair Down to the Root : for rather than be dead , Alive She chooseth to be buried . 12. But yet no Creature with such painfull Pains Doth purchase Lifes Security , as Man : What Plots and Projects tumble in his brains , What Cares and Labours make Him faint and wan Earth open house to all things else doth keep , But He must sowe before he looks to reap . 13. A tedious Prentisehood He spends , to learn How he may toile himself another Day , And by his still-returning Labours ern What will support his Strength , that still He may Be grapling with his Work ; for his own S weat Must be the constant Sauce unto his Meat , 14. To get a Living , 's a sufficient Charm T' allure him through the most portentous Sea ; To make him scorn the most out ragious Storm Though Death within three Inches of Him be ; To fire him unto all impieties , Defying Veng'ance , and the Thundering Skies . 15. A Charm sufficient to make him List Himself an Enemie to the life of Man ; Whilst he fears not to make his stoney breast Harder , by martiall Steel and Brasse , and can Without all blushing take his bloody Pay , For his Endeavours daily to Destroy . 16. O wonderous Riddle though eternall Death Invitably be entaild upon His monstrous Crimes ; Yet He his present Breath Esteems so deer , that still he dares run on In any Deadly Wickednes , which may Maintain that life which must 〈◊〉 long 〈◊〉 . 17. Indeed the Man whose swelling Coffers bring Him forth free choise of all the dainty Store Which Land or Sea can yeild to cheer a King , May finde some feeling reason to adore His Jollse Life : But what convincing Plea Can Beggers move to this 〈◊〉 18. Yet They who are so destitute within And poor without , that equally they want Both Food wherewith to fill their wretened Skin , And Clothes to cover it ; are well content On these hard tenns to live , nor 〈◊〉 They be By any Death quit of this 〈◊〉 19. The woefull Captive , whose dark Dungeon is No other but his antidated Grave , Though neither Light nor open air be his , Yet huggs his Life , as deerely , as the brave And lustie Gallant , who himself can please With all the Fat of pleasure and of case . 20. The Leper clothed in his winding sheet By his disease , abhorrs the thought of death : Life still is ev'n in his dead Body sweet , And full as pretious He esteems his Breath As doth the Virgin whose fair Bodies dresse Of native Lilies , and of Roses is . 21. He who doth in a Fevers fornace frie , Would yet not Cool himself within his Grave ; But hires Physicians costly Industrie To study out some way how He may save His torturing Life : Notfor 〈◊〉 World would He By Death's , most 〈◊〉 Physick eased be . 22. The lamentable Gally-slave , who is Fast chained to perpetuall Miserie , Still toiles and rows through the tempestuous Seas , Without all Hopes that any Port can be An Haven of Rest to Him ; and yet full deat He holds that Life which holds him Pris'ner there . 23. She whom a Seige begins so close , that she Is crowded up to nought but Bones and Skin , Flies from the thought of gaining Libertie By Deaths Assistance ; and will rather win Upon her Bowels to devour her childe Than be by Famine of her Life 〈◊〉 . 24. The cursed Traitour who is chain'd alive Unto his Chaire of Death ; though he be sure It needs must be in vain for Life to strive ; Yet in strong Love of it , he will endure To feed on his own Arms , that so He may What e'r it cost Him , Live one other day . 25. He who disjoynted on the Rack doth lie , Although his Body now no more be his , After a thousand 〈◊〉 , is to the to die , And any Crime is willing to Confesse . He doth Confesse what needs must be his Death , Onely to gaine a little longer breath , 26. Thus all the Gall that sharpest Miserie Into the heart of Mortall Life can poure Meets there such Powers of vitall suavitie As conquer all its Bitternesse : Suct store Of pretious Delicates as dare despise The keepest force of all Calamities . 27. Snatch what you will from Man , besides , and He Will stoutly set his shoulders to sustein His Losse ; but if his Life required be , In vain all Comforts fawn on Him ; in vain Are Crowns and Sceptres proffer'd Him , a price Too poor to hire Him to his Obsequies . 28. Since then the Life ev'n of the meanest Wight Scorns to be balanc'd with the richest Treasure ; O then what mighty Depth of Worth , or Height Of purest Pretiousnesse can serve to measure The value of the Life of Jesus , which Doth earth with all the best of Heav'n enrich ? 29. A Life more worth than all the Breath which 〈◊〉 The panting Hearts of the whole World beside ; More worth than all the Tract of Ages , and Old 〈◊〉 himself : A Life which nobly vie'd With vast 〈◊〉 , so sweet , immense , And pure was its Miraculous Excellence . 30. For whilst all Humane Life was by the Breath Of the contagious Serpent tainted So , That by the rankling Principles of Death It from its Cradie was condemn'd unto Its Herse ; He 's kept unsteind , and scorned all The gaping Graves Pleas for his Funerall . 31. Yet this dear Life of his he held lesse dear Than worthlesse men ; so generous was his Love That He his own Hearts Blood could freely spare To ransome theirs ; desiring so to prove Ev'n by their own Souls Rule , that they to Him More dear than his all pretious Self did seem . 32. They , and the worst of them ; for he did not Pick out some worthy Freinds , for whose sweet sake His Life 〈◊〉 was content to offer ; but Ev'n for his 〈◊〉 that dear Oblation make . 〈◊〉 was Leves highest Gallantrie , and fit For Him who was the Mighty King of it . 33. This was the brave Exploit which Phylax now , To ravish Psyche's Heart , meant to display . For though the bus'nesse she before did know , Yet t was at Distance : Circumstances may Make deep Impression , and the present Sceen Of Miracles , more Admiration win . 34. Besides , he knew her Soule was fired now With noble vigour from the Heav'nly Bord , And would delight to towre and travell through The 〈◊〉 wonders of her loving Lord. This made him bring her from the sacred Cave , When by the holy Kisse Sh 'had took her leave , 35. Then up he leads her unto Calvarie , The Hill of Marveils , that that Prospect might Yeild her with uncontrolled Libertie Of Loves chief stations an open sight : And there arriv'd , Mark now , my Deer , said He , What further Wonders Jesus did for thee . 36. Wert Thou enthroned on the proudest Hill Which on the glorious Back of Heav'n doth rise , Thou couldst not with a nobler spectacle Feast the brave Hunger of thy wondering Eyes , Than from this Mountains most renowned Head Thou by my Finger , and my Tongue shalt read . 37. In yonder street of Ruines , once there stood The High-preist Anna's House ; but Caiaphas Who was his Sonne by Marriage , not by Blood , ( Unlesse joynt thirst of guiltlesse Blood may passe For 〈◊〉 , ) His Dwelling had Where now thou see'st that Heap of rubbish made . 38. Those Caytiffs , who had in the Garden seiz'd Upon thy Lord to Annas hull'd him first , To see what Censure his grave spight was pleas'd To passe on Him for whom it long did thirst : But He , with cruel Favour Him dismist Unto his Sonne , the bolder bloodier Priest. 39. Thus , through the 〈◊〉 , and Scorn , to 〈◊〉 Is Jesus sed : He smil'd within , to see With what successe his Bargain crowned was , And thought his Money well bestow'd which He To 〈◊〉 gave : Yet in his Face , and Eye He still maintain'd his Priestly 〈◊〉 . 40. So hast thou seen a Lyon cast his Eye Upon his harmlesse Prey with grave Disdaine , As if he could afford to passe it by ; Whilst He his greedy Paws can scarce contein , Or with his Teeth bite in their own Des Of Blood : so certain is his salvage Ire . 41. Like one who jealous was of Peace , and Law , He calls Him to account , and asks Him why He strove Disciples after Him to draw , And with his new-found Doctrine multiplie Sects in the Church , and 〈◊〉 in the State ; Both which religious Loyaltie must hate , 42. ( Such Impudence upon Sinnes face doth reign That whilst the Laws of Heav'n and Earth she breaks ; She dares on Innocence throw her own stein , And in high Zealloud exclamations make Against all Innovations , which on Them Shee chargeth , for whose blood her Thirst doth flame . ) 43. Thy Lord well understood his vain Demand ; And , why , said He , requir'st Thou this of me ? Loe my Accusers crowd on either hand , Who in their spight against Me , all agree . My Doctrine publick was ; Hear then what 〈◊〉 Against Me , now I challenge Them , can say , 44. Tin no Conventicles Cloysters did Shrowd any Lessons that I meant to preach : The Synagogue and Temple witnessed , And so did they Themselves , what I did teach . My Gospel it concern'd the World to know ; And from my Lips in publick it did flow . 45. This said . A 〈◊〉 〈◊〉 who 〈◊〉 by , First bent his angrie Brow , and 〈◊〉 his 〈◊〉 , With which at Jesu's Face his 〈◊〉 〈◊〉 , Crying , Bold fellow , can Goas 〈◊〉 〈◊〉 〈◊〉 no 〈◊〉 Answer ? Now we see What 〈◊〉 of Manners grow 〈◊〉 〈◊〉 46. Wouldst 〈…〉 The 〈…〉 ? For how 〈…〉 〈…〉 who though He 〈◊〉 This 〈…〉 Can yet approve himself both ? 〈◊〉 , and 〈◊〉 . 47. But hear what from the Lambs Mouth Meekness spok : If in my Answer any Crime there be , Accuse Me Thou , and let the High-priest look That legall Justice be perform'd on Me : If not : before the face of Justice Seat , Why dost Thou mine injuriously beat ? 48. Soft was this Answer ; but their Breasts were Stone And beat it back : The unrelenting Priest With all the Scribes and Elders joyn'd in one Conspiracy of Haste , their Projects cast To hire False-witnesse , as before they bought That Treason which Him Pris'ner thither brought . 49. Is this the reverend Sanhedrim , which here Hunts for a Lie , that Truth may not escape ? Must grosse Injustice poyson Mose's Chair ? Must bloody Spight put on Religions shape ? No wonder if the People forward be To tread their Leaders Stepps to Injury . 50. Whole Troops of Witnesses came thronging in With thicker Articles : When Rulers dare Once egg the Vulgar on to act that sin In which Themselves cannot for shame appear , Bold Calumnie thinks Law is on her side , And with all furious Impudence doth ride . 51. But this rude Rout were younglins yet , and raw Knights of the Post , and had not conn'd their Lie With wary Art : As yet They did not know What need they had of perfect Memory : This made each one of Them accuse his Brother , Whilst all their Stories jarr'd on One another . 52. Yet They must not be chidden , whose Intent Aim'd onely at the Publike Good ; least this Should unto others prove Discouragement , Who might urge Articles with more Successe . Alas , those Men were well-affected , but Quite out of Count'nance by the Court were put . 53. Their honest Meaning by the Sanbedrim Is kindely constru'd and with Thanks requited ; That others might with subtler Art to trim Their fairer Accusations be invited ; For still the patient Court expects to see Who will the next Calumniators be . 54. But when the first Miscarriage did dismay All other Lyars : Satan , who stood by , Quick as his Thought , snatch'd unto Hell his way To fetch some help , leasts the Priests Villany , And his great Hopes , should intercepted be : Such care to murder thy dear Spouse had He 55. Deep in the bowels of eternal Night , And neighbour to the black Court of Damnation , A Den there is where Stinks with Stinks doe fight , And Ejulation roar at Ejulation ; Where Horrors Horrors fright , and where Dispair The face of Desperation doth tear . 56. Hither came He : When loe the Iron Door Gap'd like the thirsty Earth to drink him in , Whilst from its joyfull Mouth the Cave did poure A Stream of flaming Sulphure , to begin Its Soveraigns Welcome ; whom that Complement ( Such was his princely Grace , ) did well content . 57. For in He went , and there his Daughter saw Busie in pouring ever-flaming Lead Upon her Captive Soules , whom Lies did throw Into that boiling Curse . Upon her Bed Of red-hot Iron , not yet cooled lay Lusts Holocaust , Madame Potiphera . 58. She lay and bit , and roar'd and bit again Her slanderous Tongue , whence deadly Shafts she shot At holy Joseph , when She had in vain Spent all her eyes Artillery , and what Soft Blandishments her Wit could muster up To bring about her hot and lustfull Hope . 59. There lay that foule-mouth'd Ten , whose envious 〈◊〉 Blasted the florid Sweets of Canaan , Spreading a Dearth upon Fertility , And spewing Gall where Milk and Honey ran : They curs'd amain , and still their Lie maintain'd In spight of Death which in their Bosomes reign'd . 60. There lay that Pair of Venal Soules , who by Their hired Lie effected Naboths death ; Acting themselves that foule Impiety With which They slander'd Him : With flaming breath God and the King they curse , and wish all Hell Melted into the Heart of Jezebell . 61. Th' Assyrian Railer there his Throat did rend With 〈◊〉 assertion of his Blasphemy ; Avouching still that God himselfe did send Him to extirpate all the Jews : And why Fond Rabsheka , does He thus deep torment Thee ? For that bold Errand , if on it he sent Thee ? 62. There lay that slanderous Pair of Elders who Susanna did so reverently belie . At her their Accusations still they throw , And swear they found her in Adultery ; Yet with more fury they on Daniel raile , Crying , See how Injustice may prevail . 63. These , and ten thousand more lay roaring there , Whilst the remorselesse Mistresse of the Den Triumphed in their Tortures : Never Bear With such intemperate Fiercenesse raged when Her hungry Teeth were flinging ope their way Through the Bowells of her helplesse Prey . 64. Fell Calumnie it was : a monstrous She ; Her Forehead was compos'd of seav'n-fold Brasse ; An obstinate Swarthinesse which scorn'd to be Pierced by any Blush , grew on her face ; Her hollow Eyes with peevish Spight were fill'd , Her powting Lips with deadly Venome swell'd . 65. Her dreadfull Jaws replenish'd Quivers were Where Darts , and Spears , and Pikes , and Arrows stood Prepar'd and sharpned all for mortal War : Her mouth no Moisture knew , but blended Blood Of Asps and Basilisks , which she suck'd in To spit sure Mischief upon guiltlesse Men. 66. The Stings of Ten choise Dragons joyn'd in one , Was all the Tongue wherewith She had to speak : This made her language pure Destruction , For certain Death at every Word did break Forth from her Lips , if not at their first Sound , Yet most infallibly at their Rebound . 67. Her Brain is that mischievous Shop in which As every other Slander forged was : So that which did all Parallels out-stretch , And dar'd Omnipotence's soveraign Face , Proclaiming that thy Lord not by his own , But Belzebubs Power , did tread the Devills down . 68. When ever any rankling Canker breeds Kingdomes or Countries ruinous Overthrow , Her viperous Trade it is , the fatal Seeds Of restlesse Fears and Jealousies to sow In Peoples Hearts , whilst She ten thousand Lies To blast their Rulers Credit doth devise . 69. She spying now her royall Father there , His Benediction begg'd upon her Knee : Blesse Me dear Sire , said She , and give Me here Some new found Engine of fresh Cruelty : These Soules are us'd too kindly ; all their Pains Grow stale and cold , familiar their Chains . 70. Fear not ; it shall be so , cri'd Satan ; but Sweet Childe , another Work first craves our Care : Him whom I deepliest hate , my Art has got With Juda's help , fast in a fatal Snare ; I mean , that Galilean Beggar , who Has Me and all my Fiends abused so , 71. But now the Priests forsooth , are so demure ( And I 'le remember 't when I get them here , ) That though they in the Project did conjure , And bought that Christ ev'n at a Rate too dear , Their Holinesses some pretence must have How in Destroying Him , their Fame to save , 72. Confusion on their Fame ; who though they dread Not what the Thundering Wrath of Heav'n can doe In vindication of a guiltlesse Head ; Stand in base awe of the vile Vulgar so , That they confesse most Infamous Impiety Whilst They the People make their onely Deity . 73. Base-hearted Hypocrites ! Can they not be Brave venturous Sinners , like to Me their Prince ? Yet since they needs will sneak to Hell ; sure We For once will help the Fools , to their Pretence : They want False-witnesse for a Cloak , and Thou This Livery canst best on Them bestow . 74. But see Thou mould'st up some Athletick Lie Whose burly Bulk all Truth may over-bear . Some petty sucking Knaves their best did trie , But straight their ill-shod Tales did enter-fér , On Thee the Work depends . Come let 's away , The High-priests Court , or rather Mine , doth stay . 75. This said : his Daughter by the hand He took , And with more sprightfull speed then Indian Arrow Cuts through the tender whineing Aire , he broke Earths sturdie obstacles , and posted thorough The sullen clogging Masse , untill He came Back to his other Home , Jerusalem . 76. There when he saw the Council at a stand Gaping and staring one upon another , He spi'd withall , two itching Rogues at hand Scratching their heads , and beating them together : He knew their meaning , and through both their harts Unfeen , unheard , his Daughter strait he darts 77. As when the Bosome of the Delphick Priest Began to boile with his desired Hell , His Rapture by his Gestures he confest , Hastening to vent his belking Oracle ; So this accursed Pair , now kindled by The Furie speeded to belch out their Lie. 78. For straight each flung his hand above his head , And cri'd , I have it sure ; let 's to the barre : And when their Projects they examined , They found that both in one Mould fashion'd were : At which they kiss'd , and shaked hands , and prest With full-mouth'd Accusation to the Priest. 79. Great Caiaphas , and ye the 〈◊〉 The holy Guardians of Heav'ns reverend Law , Hear Us , said They , who will object to Him No hearsay stories , but what we both saw And beard ; and may henceforth nor Eye nor Ear If we speak what is false , or see , or Hear . 80. We saw him strutting in the Temple , where His most blasphemous Pride he broach'd , and cri'd , I will destroy this house which Hands did rear , And build another full as fair and wide Without the Help of Hands ; as if bold He No Mortall were , but some great Deitie . 81. Nay to be sure his Blasphemie might want No Complement of desperate Impudence , Though six and fourty yeares he knew were spent In compassing that works Magnificence , He blush'd not to avouch that in three dayes The Fabrick to perfection he would raise . 82. But Psyche , how shall Feeble Waves prevail Against impenetrable Rocks ! in vain This wretched Lie indeavoured to assail Unshaken Truth which did in Jesus reign ; And split it self , could the blinde Judges eye Have seen its shivers , which about did fly . 83. For grant this Article were full as true As it is false ; Why must it branded be As Blasphemous in Him , who in the view Ofample witnesse prov'd his Potencie Sufficient was the Temple to restore , When He from Death her Captive Lazarus tore . 84. But strait a Murmur rolld about the Hall , Which the Fond People toss'd from one another : The Council gravely shak'd their heads ; and all Mingled their jealous Whisperings together : Till Caiaphas stood up , and ask'd thy Lord , Why He no kinde of Answer would afford . 85. Jesus , who never spilt a word in vain , For sweet and pretious was his blessed Breath , Would no Reply unto that witnesse deign Which shamelesse Falshood venteth ; and which hath Its Answer in its self , to any Ear But that which is resolved not to hear . 86. Wherefore the Preist , advisd by Satan , now Contests him deep , to trie if He could make Him prove his own Accuser : All Men know , Said He , those towring Words of thine must speak A more then Mortall Power ; nor must thou hope Thy silence now shall lock the Businesse up . 87. For by the everliving God , whose Name Too glorious is on Mortall Tongues to sit , I heer conjure Thee cleerly to proclaim Whither Thou be the Christ , whom Holy Writ Has promis'd to the World , that Blessed One , The Heir of Heav'n , and Gods eternall Son. 88. O who would think this Consecrated Tongue Which with such reverentiall Awe doth make Mention of God ; mean while should burn in strong Thirst of most guiltlesse Blood ! But Hell can break Ev'n into Heaven it selfe , and Satan dare Before Gods Throne amongst his Sons appear . 89. And He his Scholars teacheth to begin The foulest Crimes with Gods all-beauteous Name , That so more easily He may usher in What else by plain and necessary shame Would be obstructed . Thus the Charmers Tongue Distills his Poison through his dainty song . 90. But he who came Truth 's glorious Lamp to light , Was pleased now to give a full Replie : His Heav'n , his Sire , Himself , did him excite Himself , his Sire , his Heav'n not to denie . In Me , said He , fulfill'd your Scriptures are , I am God's Son , and Heav'ns apparent Heir . 91. And though your Eyes now look such Scorn on Me , Time comes when they shall melt in tears for this , When on the Clouds high Chariot they shall see My Majestie in Glories high Excesse , And at the first glimpse of my Power know I have a Judgement Seat , as well as you . 92. No sooner was this generous Truth profest , But Caiaphas in deep dissimulation His politick but bloody Malice drest ; And starting from his seat in zealous Passion , Tore his own Clothes , in token of his high Distaste at that presumed Blasphemy . 93. 'T is true , his Law did cleerly Him forbid To rend his Clothes : but what car'd He for Law , Who now about Injustice beat his Head , And onely aim'd how He the World might draw Into opinion that the Pris'ners Case Beyond all possible holy Patience was . 94. Vain Hypocrite , keep thy Clothes whole to hide Thy shamelesse self , whom Thou one day shalt tear For setting forth this Embleme , which doth bid The People use the Pris'ner at the Bar , As Thou thy Robe : But they are dull , and yet Reade not what Thou commend'st to Them by it . 95. They read it not . But , Psyche , bloody He Awakes their drowsie crueltie , and cries , What need we further Witnesses ? for yee Your selves have heard his wide-mouth'd Blasphemies . Speak what you think ; the Case seems unto Me So plain , that I dare let you Judges be . 96. O Righteous Judge , and worthy of the Chair Of reverend Moses , who doth first invite The People unto Blood , and then repair Unto their Sentence ! Whither Wrong or Right , Speak what think ye , a Firebrand is , and will Kindle the Furie of their Murdering Zeal . 97. For when the Bloodhounds feel their feet are loose , They straight pursue the Sent , and with joint Crie Proclaim him guiltie : And , say They , may Those Not live , who think He is not fit to Die. This roaring Sentence serv'd the turn ; and so Abused Jesus for Condemn'd doth goe . 98. What matter though the sacred Rolls can show No Statute , which , as due , his Life demands ? This Popular extemporal Vote , is Law Enough to yeeld Him into barbarous Hands , And He , so foul and monstrous is his Cause , Must die for breaking that which never was . 99. Forthwith the busie Officers , and all The insolent Servants take Him as their Prey ; And setting him amidst the smoakie Hall , Make his unmoved Patience their Play. Where , as a Preface to his deep disgrace , Their odious Scorn they spit upon his Face . 100. One at his Mouth , another at his Eyes , One at his Nose , another at his Beard , His Slaver aimes , and impudently tries To shoot his shame with Art. Was ever heard Such putid Crueltie Where are , ô Jews , Your Eyes , and Face , that thus you His abuse ; 101. Have not all Beauties made their gracefull seat In this Majestick Look ? Is Libanus , Is Paradise , is Heav'n , so fair and sweet ? Are Phebu's Eyes so purely glorious ? Is delicate Aurora's April Cheek So roseal as this , so soft , so sleek ? 102. Cull out ten thousand of the fairest Faces Where goodly Feature ever made her home , And draw an Extract of their richest Graces ; Yet that bright Quincessence must 〈◊〉 come Into the presence of these Looks , to which All Humane Beauties cannot hope to reach . 103. For ne'r did milder purer Lovelinesse , Crown'd with the best of Comlinesse's Joyes . Flourish upon so fair a Throne as His Accomplish'd Countenance ; in which the Choise Jewells of most incomparable Grace Had every one their goodly proper place . 104. And must this blessed Face of Sweets alone Be made the Sinck of your vile Excrement : Much rather upon Caiapha's , or on Great Cesar's Cheeks your Spittle might be spent , Or on the Starts whose Fires all lighted were At those bright Eyes your Filth becloudeth here . 105. Is this the pay his Spittle must receive . His Soveraign Spittle , which unto the Blinde His never known nor hop d for Sight did give , That now Himselfe his own pure Eyes Must finde Drown'd in the Scum of your foule Mouths ! — O stay Dear Psyche , I have something more to say . 106. Thy pious Tears are ready broach'd , I see To wash this filth from off thy Spouses face ; But rein them in a while , that they may be Officious unto His more deep Di grace . The greatest Griefs are still behinde ; More great Than thine , or then the whole Worlds Tears can wet 107. These Varlets when their clotted Spittle had Made his bedawbed Countenance so foule , That They their own Works Sight abhorr'd ; their Bad They turn to Worse : for straight a Cloth they roule About his patient Head ; which should have been Rather to Wipe , and gently make it clean . 108. Thus having Blinded all the Worlds sweet Light ; Some with their Fists , some with their Cudgells flie Upon his nead and shoulders ; and their Spight So gamesome is , that he must not deny To make them sport , although his Bruises be Of Groans more reason , than of Jollity . 109. The petulant Caytiffs as they thresh Him , crie , Great Sir , We know you are a Man of God , And Pray you would be pleas'd to Prophesie Whose Hand it is that strikes you , or whose Rod. No matter though your Eyes that Towell binde , Prophets are Seers , and cannot be blinde 110. No surer way could Peevishnesse contrive Its most malicious Selfe to multiply ; For every Jeer they cast , and Stroke they give Is now improved , and doth double fly , Whilst , by the Art of Sp ght , to over-bear him . Each Jeer dos Strike Him , and each Stroke doth Jeer Him. 111. Ignoble Scorn , and sordid Insultation Add Bitternesse unto the Soule of Gall , And lend new stings of torturing Vexation To the most barbarous Racks , when e'r they fall On generous Spirits ; O then with what profound Greife did these Taunts thy Lords brave bosome wound ! 112. But on your Heads , bold Wormes , your Mocks rebound , And , though you little think it , Jesus sees Your antick Crueltie , and the profound Abysses of your foule Impieties , Ev'n your black Hearts , whose Secrets He one day Ope to the whole Worlds view , and hate , shall lay , 113. You then shall need no Prophesie to declare Who stroke the first , or who the second Blow ; Whose Stroks most hard , whose Jeers most bitter were Who did the quaintest Wit of Malice show : Your foule Exploits shall then be printed fair Upon your Foreheads , and themselves declare . 114. Whilst at this working Play they busie were , Jesus ne'r shrunk , or sought to shield his head ; But was as ready all their Spight to bear As they to heap it on him : Never did The patient Anvill more unmoved stand Under the Labouring Smith his iron hand . 115. For He himself resolved was to wade Through the Red Sea of all Disgrace and Pain , To bless and sanctifie the noble Trade Of Patience , and by his Example train His faithfull Martyrs ; and instruct them how Unto a noble Army they might grow . 116. At length they with his Sufferance wearied , In meere compassion of themselves give over , And take the Clothe from his Victorious Head , Which now to deeper Griefe did Him discover ; For his Disciple straight he heard and saw 〈◊〉 him with a farr more violent Blow . 117. Peter , of late so brave and valiant , who Had boasted that the grimmest face of Death Should not out-look his Faith and Dutie to His Lord and Master ; with the self-same breath Had twice renounced his Allegiance , and Now on the Brink of his third fall did stand . 118. For as he lingred in the Hall to see What would become of Jesus , One who was A busie Actor in the Treacherie Under foule Juda's Conduct , cries , alas In vain this Rogue himself strives to conceale , His Galilaean Tongue doth him reveale 119. His hand then clapping on his Shoulder , I Full well remember thy bald Pate , said He ; Nay never stare , nor studie for a Lie , For in the Garden I did meet with Thee . And Sirra , know that now I have you heer , I will revenge my Cosen Malchu's ear . 120. Think not this lethern staring Pair of yours Can pay the Debt you owe his single One : We know the Witch your Lord , whose conjuring Powers Can clapp them on again : But by the Throne Of God I vow , that now I 'l take a course To make thee sure , spight of all Magick force , 121. It is no running nor no squulking now ; Heer are no Shades nor Trees to hide your Head ; D'y see your goodly Master yonder , how With his foule Guilt oppress'd and silenced , Like a dumb Post he stands ? Friend , you must goe , And in his Censure be his Follower too . 122. As when the Waves came tumbling in his Way , Faint-hearted Peter , though his Lord were by , Did all his Confidence in Him betray , And therefore sunk : so his Accusers Crie Now storming in his ears , with faithless fear He gives this Tempest leave to domineere . 123. Yet there He crav'd his Saviors help ; but now He sinks so deep , that He despairs of that , And with vile Cowardise contriveth how To save his wretched Skin : He cares not what He Swears , or how he Lies , so any Shift Him from his Panick Gulph may serve to lift . 124. O hearken all ye Confident Mortalls , who Presume your strength may scorn the Batterie Of any earthly or infernall Foe : This Heart of late did beat with full as high Resolves as yours ; but now it melts away , And all his Courage yeildeth to Dismay . 125. By Heav'n , he cries , and Him who Heav'n did frame By all the Temple and the sacred Law , By the great Sanhedrim , by Pilates Name , By Caesars Head , by whatsoe'r I know Divine or reverend , I freely swear I have no knowledge of that Pris'ner there 126. If I were with him in the Garden , may I never enter into Paradise ; In Abrahams Bosome may I never lay My Head , if it did ever rest in His ; Nay , may all Egypts Plagues , and Sodoms Flame Be mine , if till to day I knew his Name . 127. Right lustie are thine Oathes , and generously Thy daring Curses thou dost thunder out , Repli'd the Soldier ; and why might not I For once mistaken be ? For without doubt Thou never serv'dst that sheepish Master there Who canst so bravely Curse , and stoutly Swear , 128. Thus did He gain his too dear Libertie And lost Himself : But as He sneak'd away , A Crowing Cock awak'd his Memorie Into the fair light of his Duties Day ; For his apostate Eyes did now repent , And back to Jesus with Submission went. 129. When loe , Mild He who could no Pitty finde For his own most abused Innocence , With ready Beams of heav'nly kindness shin'd Upon his Servants traytorous offence ; Forewarning Peter how to use his Sheep When into any Error they should leap . 130. Denyed Jesus would not Him Deny ; But spake his Pardon By his gracious Look Yet so that He might easily descry In the soft lines of that pathetick Book What undeserv'd and deep engraved Smart His falshood made in his deare Saviours Heart . 131. How pow'rfull and how long a Sermon He Preach'd in th' Epitomie of this short Glance ! But with such speed all Wonders use to be Atcheived whensoe'r Omnipotence Is pleas'd to work : for heer it shew'd its Art , Witness the Miracle in Peter's heart . 132. For this most Potent Glance subdu'd Him so , That driven by holy Shame , He seeketh where To weep away his odious Crime , And loe , His Tears now Bitterer than his Curses were . Thus when the Sunn on sturdie Ice doth look , It strait repents into a running Brook. 133. But now Aurora from the roseall East Had newly dressed , and sent out the Day ; To finish his Designe of Night , the Priest To Pilate doth dispatch thy Lord away : Nor needs He teach his Miscreants what to doe , Who Spights fell Trade had better learn'd than so . 134. For strait the boistrous Rout with Cords and Chains Load JESU'S Hands and Feet , and hurrie him To Pilat's Palace : All the Streets and Lanes Sweat with tumultuous Crowds , who pour'd their stream Of Scoffs , of Curses , and of Blasphemy Upon his innocent Head , as He pass'd by . 135. Hast Thou not seen how in a silver Night The mad-brain'd Doogs all gather in the Street , Where with united Barkings at the Light Of beuteous Phebe , Heav'n and Earth they beat ? Such and so causeless were the Clamors which Against thy Lord these railing Curs did stretch . 136. Arrived thus at the Pretorium , They In to the Governor the Pris'ner send ; For this with them was a Religious Day , And no unholy Place forsooth could stand With their strict Pietie , who clensed were To celebrate their reverend Passover . 137. Shame on their foul Hypocrisie , who in The midit of this their zealous Sanctitie With eager furie strive to act a Sinn To monstrous to be exprated by Their greatest Sacrifices Power ; and strain By this Lambs blood their Paschall Lamb to stain . 138. But when the Judge came forth , and ask'd them what Offence exposed Jesu's Life to Law ? The surly Priests grew insolently hot , And cri'd , We hop'd the Governor e'r now Had understood that our grave Sanhedrim No Malefactors makes without a Crime . 139. Can it be thought that We would load a Lamb , With chains , and send Him for a Wolfe to Thee ? If so to Us his Censure and his Shame Is due , and ours the Nails and Crosse must be ; O then release that righteous Soule , and bid The slanderous Sanbedrim be Crucifi'd . 140. To this bold Shift was Malice driven , to make Meer Accusation for Conviction passe . But then , repli'd the Judge , what made you take This pains , since you have found the Pris'ners Case So fouly grosse ? you might , and may doe now , Goe sacrifice him unto your own Law. 141. True , said the Priests ; nor had our pious Zeal Loiter'd thus long , did but out Law permit Our righteous Indignation to deal With such a Malefactor as is fit . The Crosse is his high due ; and none but you That decent Doom can upon Him bestow . 142. The generous Romane shak'd his head to see The Jewes so shamelesse in their bloody Hate : And yet to coole their mutinous Spirits , He Commands the Pris'ner to the Judgement Seat : But first requir'd Them fairly to display What horrid Crimes they to his Charge could lay . 143. Enforced heer Themselves to shelter in The Sanctuarie of some strong-built Lie ; If We , said they , by his outragious Sion Were able but to mould and tune our Crie , The Noise not onely would amaze your Ear , But rend all Heav'n , and Veng'ance downward tear . 144. For know , just Sir , that in profound Despight To Heav'n , and that unspotted Truth which We Receiv'd from thence , this hellish Brat of Night Blush'd not to broach his blasphemous Heresie . But through the credulous Countrey Preaching ran Tainting the honest Commons with his Bane . 145. Yet well it were if Heav'n alone had been The Butt of his bold sinne : but traytorous He Endeavoured to work his dangerous teen On Earth , and its Imperiall Majestie ; Great Caesars Tribute he deni'd as due , And his vile self he for a King did shew . 146. Thus roar'd the Priests . But when the Judge had well The businesse weigh'd by grave Examination , With Spight , and not with Truth he found it swell , And therefore made this honest Protestation : Had I your Eyes , I know not what might be , But with mine own , no fault in Him I see . 147. As when the Flames are by the Winde beat back , With boiling Murmure they their Wrath increase , And a more violent Combustion make , Strengthning themselves against the stoutest Trees : So the repulsed Priests more hot did grow , And with full mouth these Exclamations blow : 148. 'T is strange wise Pilate should not cleerly see What all about our Nation is spred ; For all Samaria , and Judea He Hath with this Heresie envenomed ; Which first he broach'd in Galile , and thence Extended its pestiferous influence . 149. But this defer'd their bloody Hopes ; for now The mention of Galile did put Pilate upon a further Search to know Whither the Pris'ner did belong , or not , To Antipas his power : which when he found , Unto the Tetrarch He dispatch'd Him bound . 150. Thus through new Streets , and new Revilings He To surly Herod's Lodging hurried is . Herod could not conceal his Joy to see Him whom his unbeleeving Curiousnesse Had long desired , since his Court did ring With Jesu's Acts , which Fame did thither bring . 151. And now he doubts not but the Pris'ner will In hopes to gain his Favour and good Word , Strain to the utmost of his Power and skill , And some Miraculous Spectacle afford . But Herod knew not that this Man was He Who scorn'd to buy his life with flatterie . 152. Thick were the Questions which He spurr'd to Him , But Jesus would no idle Motions hear ; For with grave Silence still he answer'd them : And though the Preists and Scribes all railed there , He said as little to their shamelesse Lie , As to the Tetrarchs Curiositie . 153. Is this , said Herod ( big with high disdain ) Great Caesar's Rival , who is onely fit As King of sheepish stupid Fools to reign ? Is this that Wonder-working He , who yet Has neither Hand , nor Head , nor Power nor B●ain Himself accus'd and scorned to maintain ? 154. Is all the wide-spread Glorie of his Name , Are all his Miracles shrunk in to this , That he Himself with most ignoble shame Should prove a Miracle of Sottishnesse ? Is this the King , to tear whose young heart out , Through thousand Infants breasts my Father sought 155. How my fond fancy wrong'd brave John , when I Dream'd this was he , to life returned ! But Should it be Iohn , his grosse Stupidity Assureth Me Revived He is not . Come Souldiers , use your antick Wits , that so We may have sport at least , before he goe . 156. Glad were the Guard , and ready equallie To mock at Iesus , and to please their Lord : About Him round They danc'd with hideous Crie , And bid him still that Tempest with his Word ; And when He silent stood , conjur'd Him to Cast that dumb Divell out which bound Him so . 157. One limping comes , and Him intreats to heal His withered Foot , with which he kicks Him strait . Another cries , O make this Lame Hand well , And then he beats Him with its brawnie weight . A third desires Him to restore a dead Dog unto Life , then throws it at his Head. 158. But wearied with their scornfull sports , at last , Come dresse Him Like a Prince , the Tesrarch cri'd , And let the Iews return their King to taste What Banquet Pilate will for Him provide : His entertainment surely must be high In Correspondence to his Royaltie , 159. Tell Him I thank Him for his Courtesie , It made Me merry , as You all have seen : I will not rob his Lordships Pleasures by Keeping this Idiot from Him : When I mean To play with Fools , I hope my Galile With one such Sheeps-head more may furnish Me. 160. Thus Jesus in a gorgious Robe is clad , That more conspicuous his shame might be . And so through fresh Disdains and Scoffings led To be the Game of further Tyranny , Pilate admir'd to see his splendid Hue , Knowing what Garb was to Delinquents due . 161. For Pris'ners , when their Lives presumed were Forfeit to Law and Death , were wont to be In funeral Black array'd , which might prepare Them to the thoughts of their Catastrophe , And intimate the Colour of that Sin Whose horrid Darknesse cloth'd their Soules within . 162. But so did Providence correct their Spight , That He whose Breast was purer than the Day , Did in his Vesture wear no guilty Night ; But by his Foes own Hands , in an Array Of Glory was attir'd , and quitted when They hal'd Him to his Condemnation . 163. So oftentimes , when a Conspiracy Of Windes their puffing labouring Wrath doe blow About the World , in hopes to damp the Skie With swarthie Clouds and Storms ; they onely throw All Vapors out , and with a full and fair Serenity array the purged Aire . 164. But Pilate pondering what had hapned now , And feeling Moral Honesty beat high Ev'n in his Pagan Heart ; could not allow His Conscience to be Slave unto the Crie Of the importunate Jews , who roaring stood , And set their Mouths wide ope for guiltlesse Blood. 165. My duty I have fully done , said He ; Him and your Accusations , have I Unto the bottome sifted : As for Me I hope I never gave you reason why You should presume that any Clamors may Fright Pilate out from Justice's High-way . 166. Neither your Temple nor your Altars be More venerable unto you , than is My most unspotted Judgement Seat to Me : For all Hells yellings and impatient Cries I trust Mine shall as valiantly resist As Mino's , or as Rhadamanthu's Breast . 167. What I to Caesar owe , and what to Right I long have known , and must not now forget : My Heart is Romane , and the dearest Light Of Heav'n is not so pretious to it As spotlesse Honor , which can never be Cohabitant with Wrong and Tyranny . 168. Mine own Heart-blood I rather would let flow , And let your Thirst carouse in it , then I , From any guiltlesse Veins their Streams will draw To quench the loudest Importunity . Mine is mine own ; but what have I to doe To give Anothers Life , when Law , sayes , No. 169. Law takes no hold of Jesus , nor must I Nor did the Tetrarch ; and why then will you ? He that he is a King doth not deny ; But adds withall , His Kingdomes not below . No harm to Cesar by this Man is done , Who doth his Kingdome fancy in the Moon , 170. There let his Fancy rule and reign : But yet 'T is pitty for his Follie He should Die. It never yet was heard , that Want of Wit Pass'd for a Capital Offence . Nay I Have been inform'd , that in the Tribute He Has witnessed sufficient Loyalty . 171. For by his Doctrine He did it maintain , And by his Practise too ; though Calumnie Hath your Beliefe abus'd , and cast a Stain Upon his Innocence . Come , therefore I Will , for your Credits , Him Chastise , and so Give Him Dismission without more adoe . 172. And this the rather , since by Custome I Ingaged am to honor this your Feast In granting some Offendors Liberty Who in your Judgement shall deserve it best . And who , can you think , lesse deserveth Death , Then He whose Innocence him acquitted hath ? 173. Thus strove the Judge , that He might not condemn Both Jesus , and himself . When loe the Priests His gracious offer shamelesly contemn , And spur the People ( in whose furie rests Their finall Hope , ) to beg with all the Strise Of stoutest throats , none but Barabba's life . 174. Prodigious Priests ! is not Barabbas He Whom all the Town knows guilty of the fact You fain would fasten upon Iesus ? yee Your selves beheld what tumults he did act , And how his desperate riot he pursued Untill in Murder he his hands imbrued . 175. And is the Murderers life so dear , that He Must live with you , whilst Innocence does die ? Does foule Barabbas his curs'd Company Suit better with your reverend Sanctitie ? Or can you think both God and Man so blinde As not to see , and hate , your bloody minde ? 176. Strange , Psyche , strange it was , with what loud cryes The mad-brain'd vulgar heav'n and earth did tear : Barabba's Name through all their clamour flies , And they for none but for Barabbas care : He is their Darling , and they cannot live If Pilate will not grant them his Reprieve . 177. Thus hellish Hate op'd Providences door To heav'nly Love , and made Barabba's be The whole Worlds type , which from the fatal Pow'r Of endlesse Death , and equall Miserie Was to be snatch'd to day , whil'st in its place A Lamb all white and guiltlesse sentenc'd was . 178. Mean while the Judges Lady sent her Page In posting speed to pray her troubled Lord Not to be mad because that Rout did rage , Nor venture to prophane the Roman sword With innocent blood ; for , certainly , said she , Jesus is just , and they seditious be . 179. For my good genius as I lay asleep Appear'd unto me hand in hand with thine ; Thine beat his Breast , and bitterly did weep , And toll'd the reason of his griefe to mine : He said ( and deeply sighed , as he said ) Pilate with Jesus now will be betrai'd . 180. Pilate will be betrai'd to take away The Life of Jesus , and his own withall , For Jesus blood will crie another day , And unto Pilats veins and heart will call : His veins and heart must answer that strong cry — — I started here ; and out the Dream did flie . 181. Thus heav'n admonish'd Claudia strove to drive Her husband from his Precipices brow , And did withall miraculous witnes give What wrongs the Jews at Jesu's life did throw : For Heav'n was pleas'd that his integritie By either sex should now asserted be . 182. No sooner had the trembling Page delivered His ominous Message ; but the Judges heart With fatall jealousie and horror shivered , His joints unbuckled , and his eyes did start , His hair stood staring up , his blood flew back And left his lips , and all his visage black . 183. But when the Scribes and Priests had learn'd this news Behold , they cry , how He by Magick art Hath sent some 〈◊〉 Spirit to abuse The honest thoughts of noble Claudia's heart ; That by this trick the Judge might frighted be , Our Truthes made slanders , and himself set free , 184. Then all the People with fresh clamors roard , Thundring Barabbas in the Judges ear : That violent storm quite blew away the Word His Lady sent Him ; and through sudden fear Of insurrection He returns to treat About the Busines which himself did hate . 185. Friends , ask your second thoughts , said He , and see If they upon Barabbas needs will dote : I would not that your too much haste should be Your prejudice ; 't was haste made you so hot Against your smother'd reason : but free leave To choose again , to all of you I give . 186. For I would fain my 〈◊〉 should be True to its Name ; which sure cannot be so , If none but foule Barabbas must be He Whom you will let me upon you bestow , Consider well , and you will finde it stand More with your 〈◊〉 , Jesus to demand , 187. Inraged at this Word , they all renue Their former Clamor , and Barabbas roar : For none but for Barabbas We doe sue ; Grant now what thou hast granted heretofore : Our wonted Boon We ask : If you deny Barabbas to Us , keep your Courtesie . 188. Mov'd with their boistrous Madnesse , Pilate cries , If the seditious Murderer alone Can seem to you to be a worthy Prize , Tell Me what must with Innocence be done ; Both cannot be Repreeved ; therefore speak What kinde of course with Jesus I shall take . 189. Well-pleas'd were they that He had giv'n Them leave To name the Way of their own Cruelty . A 〈◊〉 Exclamation they heave , Crying , the Case is plain , Let Jesus die ; 〈◊〉 Him but unto the Crosse , and We At charge of Executing Him will be . 190. Then , as an Army with impatient Shout Rends the wide Field , when most intaged They Flie to their Work of Blood : So the whole Rout 〈◊〉 〈◊〉 Pilates Ear ; and all they say , Up in this most 〈◊〉 Word is tied : Away with Him , let Him be Crucified . 191. O more than hellish Impudence , and Spight ! Is this the People whose high Estimation Of Jesus , did the High-priests Plots affright And force them to a secret Conjuration ! The People who some Prophet , at the least , Forc'd by his mighty Miracles , Him confest ! 192. The People , who to pave his welcome Way Stripp'd the Trees Bodies , and their own , and spred That princely entertainment to display How ev'n his Asses feet they honored ! The People , who did brave Hosanna crie ! A Word , ô how unlike to Crucifie ! 193. ( How well sage Heads have fix'd the odious Brand Of Ficklenesse upon the Vulgars face ! For safeher may you on the Lybian Sand , Or on the Adriatick Billows place A Palaces Foundation , than relie Upon the Peoples best Fidelity . ) 194. The horror of that Word made Pilate start , Who stepping back , and holding up his Hands , Cri'd out , O far , far be it from my Heart To think of such Injustice I your Demands Should not be Trapps ; nor is it fit that I Should Tyrant prove , your Wills to satisfie . 195. Bears He the Stain of Murder or of Treason To mark Him out for Death ? Can any Eye Barabbas finde in Him ? Or is it reason That He , because He has no Crime , must Dye ? And can you choose no other Man , but Me The Pander of your bloody Lust to be ? 196. Great Cesar thinks Me wise enough to hear And judge of Cases ; and why should not you ? Jesus I have examin'd ; whom as clear And pure I finde , as is the Virgin Snow ; As clear of capital Crimes , for these alone Come in the compasse of this Question . 197. Wherefore no Tongue shall e'r have Cause to say To the confusion of my Honor , that Pilate bow'd down his Conscience to obey A lawlesse Motion , Henceforth urge Me not : Some reasonable Castigation I Will. lay on Jesus ; but He must not die . 198. As when a Knot of eager Hornets are Repulsed by a wary Hand ; they flie About with doubled Rage , their Foe they dare With irefull Buzzings , and more furiously Give a fresh Onset . So in louder Cries The Peoples Spight at this Repulse did rise . 199. The Cataracts of Nile , or those which fall Down headlong from the steepest Alps , make not Such an intolerable Noise , as all Their yelling Mouthes , resolv'd no more to shut ) Till they can conquer by impetuousnesse : And Crucifie Him , still their Clamor is . 200. The Palace trembled at the hideous Noise ; Whose fragor thence unto the Temple flew ; Nor could the Temple hold it , for the Voice It selfe through all the startled City threw : It shak'd the Judge , and almost turn'd him over , Yet he his strength and spirits did recover . 201. And wisely pondering that the Highpriest's spight The coals of this combustion did blow ; And that they on the mad-braind vulgars might Had built their Salvage hopes : He studies how To frustrate their malitious designe By a severe , yet tender Countremina . 202. For in he takes thy Lord , and yeilds Him to The cruell whip , that by that crueltie Way to his Pitty he might make , and so With blood the bloody people satisfie . He hop'd if once they saw him all in gore , Their thirstiest malice would not wish for more . 203. The surly Beadles fetch'd their strongest Tew , And having strip'd their patient prey of all His raiment , with rude churlish twitches drew Him to the stoutest Pillar of the Hall ; To which they bound him fast , for fear that He Should sink down under their strokes crueltie , 204. With iron whips then to their Work they fall , And plow the dainty Garden of his back : The furrows neither shallow were nor small , But long and wide , and deep , which they did make : Yet all were quickly filled by the flood . Of their own most inestimable blood . 205. For to the bottome of each tender 〈◊〉 The cruel engines div'd , and toare from thence The pretious purple springs ; which in disdain They toss'd about , till their mad violence In too too pretious colours painted thick Upon the Pillar , and the floor did stick . 206. The Pillar and the Floor now blush'd to see How those remorselesse blood-heunds knew no shame ; For still they prosecute their Tyrannie , Untill their wearinesse prevails with them ( As lately with the servants of the Priest ) In mercy to their own selves , to desist . 207. But then the Soldiers take their cruell cue , And come to ven him with more witty spight : A Crown of thorns , ( the sharpest things they knew , Yet things of delicacie and delight If with their Hearts compar'd ) they wreath , and it On Jesu's tender Head with violence set . 208. And thus the Curse which Heav'n injoyn'd to grow On sin-condemned Earth , removed is , And deep engrafted into Jesu's Brow ; Whose Temples well contented wefe with this Sharp Crown , and envied not their dainty Pride Whose tresses were in roseal chaplets ty'd . 209. Then on his back ( for alwayes with disdain Their Rage was swell'd ) a Purple robe they throw : Alas , how needlesse ! now in richer grain His native Scarlat doth about him flow , Whilst all his Body is arrayed round In one expanded universall wound . 210. And having put a Reed into his hand , ( A silly Sceptre , and which well comply'd With his vile Crown , ) about him round they stand To act their Pageantrie , and to deride This patient and miserable thing , Whom of contempt they had created King. 211. May the great Soveraign of the jews , said they , Ou-tlive the Harts , the Ravens , the Eagles years ; May his victorious Engines He display Throughout the World , affrighted at his wars : Thus may He thresh all nations ; and here They beat him ; and went to another jeer . 212. May Heav'ns propitious eye for ever dwell On him who best deserves its care : may all The clouds which with the fattest blessings swell , Upon his Head let their best riches fall As freely as these drops rain down on it ; And at this Word they all upon Him spit . 213. On the brave Romane Birds imperial wing May thy illustrious Name and Glory ride ; And may Tiberius to this nobler King Thus yeeld his mighty Throne : this said , a wide And massie Chair full at his head they throw , Which grav'd its foot-steps deep upon his brow . 214. Then , after three low bowings , on his knee One a Petition brings ; and having pray'd Him to accept his suit , He instantly Hings it upon his face : Another play'd 〈◊〉 , and told Him what strange things He had in charge to Him from 〈◊〉 Kings 215. Most excellent Sir , my Bus'nesse is , said He , Of such immediate consequence , that it Can no delay digest ; which urgeth Me To this unwonted , and uncivill Fit Of craving present Audience : and here He boxed both his ears to make Him hear . 216. A third came with a golden Goblet in , Crying , My Liege , the Queen to you hath sent This Mornings Draught , and prayes You to begin That She may pledge your Highnesse : Here he bent His cursed brows at Jesus , and threw out Upon his face the Urine He had brought . 217. A fourth his Reed did from him snatch , and cri'd , Your Scepter , Sir , to heavy is , I fear ; Let not your Majecty your Servant chide If he offend in too much loyal Care ; Your Selfe shall judge how grievous is its Weight ; Which said , Him with the sturdy Cane he beat . 218. A fift with ernest supplication su'd But for the honor to support his Train : Then snatching up his Robe behinde , with rude Unseemly Peevishnesse , he kick'd amain , Bruising thy Spouses naked Body , till His weary Toe stay'd his unwearied Will. 219. A sixt came crying , Treason , Treason , Sir , Treason against your sacred Majesty . The Iewes your Subjects , all Conspiring are Against your Honor and your Life : O fly And save your Royal Selfe . This made Them all Seeing Him bound so fast , a laughing fall . 220. O Psyche , I cannot describe how they Did mock , and grin , and gurn , and sneer , and pout ; How they did wring their Mounthes ; what antick play They us'd their gentle Saviour to flout . Imagine all the worst thou canst conceive , And infinitely worse than that beleeve . 221. This Sceen thus acted ; Pilate brings him out In this strange habit , to the Peoples view : Telling them He had sifted Him , but nought He could discover which did bear the shew Of capital Demerit : Yet , said He Behold how his light faults revenged be . 222. If this ridiculous Garb be not enough With Shame to clothe Him , yet consider well In what exuberunt Streams his Blood doth flow , And guesse what favour I have shew'd Him : Tell , Me if you think a new room may be found In all his Body , but for one more Wound . 223. Behold the Man , this torn and worried Thing Is He , however Comely heretofore ; Sure he has for his foolish Name of King Paid dear enough ; and had not I had more Regard unto your Credits than mine own , Such proofs of Cruelty I had not shown . 224. O Spectacle of most Commanding Sorrows ! How would all Hearts but Jewish melt to see These ghastly Torrents , and these gasping Furrows Upon the harmlesse Back of Purity ! How would a Tygers thirsty Wrath relent ! How would the Soules of hungry Bears repent ! 225. Had these unhappy Jews had any Eyes But those of rancorous Malice , they might here Have seen how their own Griefs and Miseries To patient Jesus all transferred were , And scor'd upon his Back : They might have found A salve for all their Sores in every Wound . 226. They might have seen his innocent Temples wear That Malediction which to them was due : The stinging Briars he was pleas'd to bear , And leave the fragrant Flowers to them , which grew Both in their mortal Gardens here , and which With endlesse Sweets did Paradise enrich . 227. At least that Lesson of Compassion They , As well as Pilate , might have plainly read , Which in red capital Letters written lay , And to the Eyes of all Spectators spread So fair a Challenge , that no generous Breast Could their strange Importunity resist . 228. But loe , the barbarous Priests , unsatisfied With all that Blood which was already shed , Because some more behinde remained : Cried O ease the Earth of that blasphemous Head , Before Heav'n vindicate it selfe , and We Involved in the Flood of 〈◊〉 be . 229. It is no Boyes Fault his , that you should deem A 〈◊〉 is sufficient Punishment : O rather square your own by Heav'ns Esteem , And joyn with ours , your righteous Consent ; A Crosse , a Crosse : Heav n cannot pleased be Untill this Monster Crucifi d it see . 230. This most unreasonable Madnes made The Judge as loude as They : In vain , said He , You hope by Roaring to make Me afrayd : The Man is guiltlesse 〈◊〉 Eyes ; if yee Resolved are that Innocence must Die , Goe Murder Him your Selves , and cease your Crie . 231. Harsh was this Word , and on their Plot did grate So hard , that they enforced were to flie Unto the Refuge which They most did hate , As knowing it was an old-answered Lie : That Law They now pretend , to which long since The Pris'ner justified his Innocence . 232. Nay , They repli'd , it is not We , but Law ; Our Law , more dear to Us than are our lives , Calls loude for Him to Death . Be pleas'd to know That our great God no grace nor pardon gives Unto the least Blaspheemers ; and shall He Who makes himself the Son of God , goe free ? 233. If Thou Protector of our Laws wilt be , Break not our greatest for this Varlets sake . Should He intrude into the Familie Of Caesar , and his Sons great Title take , Sure Thou wouldst think a Crosse his due : and is Wrong to Heav'ns Emperour a less Crime than this ? 234. Blood-thirsty Hypocrites ! For well they knew How they their Law in urging it denyed ; For though this Accusation had been true , 〈◊〉 must not Jesus by the Crosse have dyed : The Law an heap of Stones ordein'd to be The Death , and Monument of Blasphemie . 235. 〈◊〉 this new Plea did startle Pilate so , 〈◊〉 again retires , and tries again 〈◊〉 Examination might doe : 〈◊〉 he many Queries put , and fain some Pretence have found , with them to joyne , 〈◊〉 all Slander did out-shine . 236. But when He tels the Multitude his Minde , Onely new Oile upon their Flames He threw ; For in their loudest Fury all combin'd , Upon Him with this bold replie they flew : If Jesus you dismisse , We must have leave Great Caesar to acquaint with this Repreive . 237. Did not the Traytors Head contrive to wear A Crown of Gold , where now those Thorns are set ? And Who , We pray , more dangerous Enemies are To Caesars right , than They which thirst for it ? He says his Realm is not on Earth : And what Should Traytors being Taken , plead but that ? 238. But were He free again , and had proud He New Thousands at his Heels , which might assist His Wills Carreir ; Might his Designe not be True to our Fears ? And must He be dismist ? Dismisse Him If you will ; yet know that We Must hold you then for Caesars Enemie . 239. Pilate had with their Malice grappled long ; But now his Place and Credit lay at stake , He who before was so upright and strong , Degenerously turn'd Unjust and Weak : Firm stood his Chair upon the Pavement , but His Heart and Conscience soone fell flat on it . 240. For as He'ginns to name their King again , Away with him , they Crie , We have no King But Caesar , Caesar over Us shall reign , And He alone : As for this Cursed Thing , 'T is more than time that to his Cross He goe ; And every one that is his Favourer too . 241. Alas , this Blast did on his faint Breast did blow So thick a Storm of Ielousie and Dread , That now he fancied all the Town did draw Their mutinous Swords against his single Head ; And that the Priests had with their specious Lie Dispatched unto Rome an Embassie . 242. Thus toss'd and baited , by the Tempest , He His Faith and Truth , the dearest Wares he had , Throws over bord , and to their Crueltie Joyns his Consent ; which yet appear d so mad And full of foul and odious horror , that He calls for Water to wash off its Blott . 243. Why dost thou ravish , Foolish Hypocrite , The virgin Nymph ? What Water wilt thou get To wash this clean , which cannot make Thee white , But onely is by this thy Touching it For ever made impure : Should all the Sea Flow on thy Hands , they still would Bloody be . 244. The Leopards Spots , which fix their Feet so sure Upon his skin , shall sooner melt away ; The AEthiop's Face shall sooner learn a Cure And turn its swarthy Night to beauteous day ; The Ravens with Swans in White shall sooner vie , Than thou be purg'd from thy ingrained die . 245. Yet Pilate flatter'd by his own Device , Will needs be dabbling in the Water ; and Behold , ye Priests and People all , he cries , Of Iesu's Blood I wash my guiltlesse Hand : Although my Tongue the sentence passe , yet ye Extorted it , and yours the Act shall be . 246. Content , said They ; since you will have no share , Ours let the Actions Glorie wholly be : Both Heav'n and Earth will thank us for our Care , And Caesar praise our zealous Loyaltie . So will your self , when you have weighed well What kinde of Monster you have sent to Hell. 247. As for his Blood , which frights your timorous Hand , It is to us the Brightest Paint of Gloxie , And will to all Successions commend Our pious Loyall Resolutions Storie ; For our ambitious Wish it is , that It May On Heads , and on our Children sit . 248. Unhappy Wish ! had this been rightly fram'd , No Prayer had flam'd with purer Piety , Nor pull'd more Blessings down , then would have streamd In this rich Blood upon Them all But see The fatall Power of Malice , which can thus Make Zeals sweet Dialect turn venomous . 249. For'twas not long e'r Titus came to poure This Blood upon Them , and their Wish fulfill : Them and their Seed its Streams did then devour , With such full Veng'ance did the Torrent swell ; Their Town and Temple too this Deluge found Which in their Wishes Surplusage were drown'd . 250. For never yet did Warr so riot in The Blood of any helplesse Wights , as here ; Nor fatall Misery hunt out any Sin With so seveer a Quest as that : So 〈◊〉 They found their Wish and bloody Exclamation , Which prov'd the funerall Knell to all their Nation . 251. And now the Judge within whose Breast the fear Of Men , vile Men , more than of God did reign , Those Bonds of generous Right himselfe did tear From which he woo'd the People to refrain ; And gives his owne unhappy tongue the Lie , Iudging the Lord of Innocence to die . 252. O monstrous sentence ! were the fell Decrees Which ever yet from Tyrants Mouths did breake , With the Descriptions of their Cruelties , All writ in one black Roll ; they would not make So hideous a show as this alone , Of Barbarousnesse the dire Perfection . 253. All Injuries in this triumphant are , Being skrued to the highest pitch of Spight ; Injustice but a Suckling was , till heer She on the sudden grew to her full height : Herod had nurs'd her well , but Pilate now With the Iews help , taught her compleat to grow . 254. For could Hell mould so horrible a Doome As might send every Infant who did see Lifes morning Light , strait from his Mothers Wombe To his Death 's Ev'n ; that Sentence yet would be Lesse barbarous than this , which doth at once Condemne more than the whole Worlds Innocence . 255. Alas , unfortunate Pilate , how hast Thou Condemn'd thy Self whilst Thou didst sentence Him ! The time draws nie , when Caius will not know Thee for a Freind of Caesars ; Thy Esteem And Office too unto their Evening draw , And foure Years more will make Thee feel the Law. 256. The Law of Bannishment ; when France shall see Thee to Vienna ti'd , that fatall place , Where Hell shall to thy Soule displayed be , And thy black Conscience warr against thy face , Mustring the Guilt of this unhappy Day Before thine Eyes in terrible Array . 257. There thy wives message shall again resound And sting thine heart ; thine own Professions there Of Jesu's innocence shall all rebound Upon thy breast , and thy foule bosome tear ; There shall that water bubble up , and boile Upon thine Hands , which did its streams defile . 258. There shall thy whips their lashes turn on thee , There shall the thorns grow thick upon thy Head , There shall the Buffettings and Mockings be Unto 〈◊〉 self in fail tale numbered ; There 〈◊〉 prodigious sentence back shall flie , And point out Pilate as one fit to die . 259. Then shall the cruel Crosse , the Nailes , the Spear , Walk through thy thoughts and murder thee alive ; Till Crucifi'd by thine own fatall fear Thine hand due vengeance to thy self shall give , And from thy Hell above by cursed death Send thy dispairing soule to Hell beneath . 260. So shall thine hand thou thoughtst thou washst so white 〈◊〉 imbru'd in thine own horrid gore , 〈◊〉 to all following Judges write Of what sure vengeance righteous Heav'n doth poure On them who warp Laws rule to Peoples lust , And make the throne of Justice be unjust . 261. But when the Lamb of Heav'n was sentenc'd thus Unto the Shambles : Streit upon their prey The rampant Soldiers fly : His gorgeous Attire they from him snatch , and him array In his own simple fleece ; yet suffer still The torturing thorns upon his head to dwell . 262. This rubb'd , and wounded all those Wounds again In which the clotted blood began to rest ; This op'd the weary Mouth of every vein , As if it would have had them now confest The utmost drop they knew : yet though this loss Went deep , they kept enough to paint the Cross. 263. 〈◊〉 delay then unto Calvarie 〈◊〉 hurry Him ; ev'n though their Senates Law 〈◊〉 that no Execution be 〈◊〉 , 〈◊〉 by ten dayes Thoughts the Judge may know 〈◊〉 he has not in some passi nate haste Without sufficient grounds his Sentence Past. 264. The Priests had mony , that commanding Spurr Which fires all Soldiers with impatient Speed ; And Pilate now can cast in no Demurr ; The Jews assure him that he has no need : But need , or not ; his thoughts in vain doe beat ; The Soldiers now were bought to doe the Feat . 265. But being Martiall generous Spirits , they Must not debase their armed Backs , to bear The servile ignominious Cross : nor may The Jews , who now all purified were To celebrate their Paschall Supper , be Stain'd by the Touch of that accursed Tree . 266. On JESU'S Wounds his Death the Soldiers lay , And He must ern his Crosses Service , by Bearing its tedious Weight , before he may Be born by it . Thus with a barbarous Crie Of Tongues and Trumpets which the Welkin rent , Through the cheifstreets this sad Procession went. 267. But He whose Springs so drained were before Both of their Blood and Spirits , now grew faint In vain they kick'd him , and in vain they tore Him forward by his Hair ; for no Constraint Can make weak Nature her own Power exceed , Nor finde out Firmnesse in a broken Reed . 268. What Heart but seared by the fire of Hell , Could now Compassions courteous Tears forbear But yet the Soldiers bosomes by the fell Contagion of the Iewish Malice are So deeply tainted , that what might invite Tigres to Pittie , does but whet their Spight . 269. For meerely in prevention of the Loss Of that choise Sport they hoped for when He Was once set fair and sure upon his Cross , As the full Mark at which all Scoffs might be Directly aim'd ; Him from this Load they spare , And force Cyrenian Simon it to bear . 270. Nay , Live you shall , say they till you may Die As you deserve : mean while this Ernest take Of that full Summe which We will by and by On Golgotha without abatement make : With this they beat Him , and so much the more As with his Blood , he no Complaints would poure , 271. Indeed the softer Sex , who upon Him And on his Woes did wait with tenderer Eyes , In his own Blood could not behold Him swim , But with their Sympathetick Tears and Cries Confess'd that they had Bowells still , although Remorseless Stone Mens hearts did overgrow . 272. But Jesus who did all this grevious while Encourage by his patient Silence , those Most insolent Jeers and Blasphemies the vile And spightfull Jews could frame : doth now oppose These Womens loving Tears , and upon them With nobler Pitty turn their pittying Stream . 273. For 't was his brave Ambition to engross All Greifs and Sorrows to Himself to day ; Esteeming every Groan of theirs his Loss , And all his Woes discredited , that they Should seem to need Assistants , when stout He To his own Shoulders woo'd all Miserie . 274. Weep not ye Daughters of Jerusalem , Weep not for Me who have set ope my Breast To every Greif which into it can stream , And thither mean to welcome every Guest : Weep not for Me said He , whose Sorrows are Not to be quenched by a mortall Tear , 275. If you will broach your Bottles , let them run For your own selves , and your unhappy Seed ; For loe those fatall Days are posting on Which all your Brine and more than all will need , The Days when Blessing shall no longer spred Its joyous Complement on Mothers Head. 276. For then the Barren Womb shall praised be As fertile in the choisest Happiness ; Then everie Tongue those Papps ariditie Which never brought up Babe to Woe , shall bless . Then shall the dearest pledges of your Love Your Sonns and Daughters , living Torments prove . 277. Then in impatient longing for a Grave Despairing Men shall to the Mountains call , And everie neighbour Hills Compassion crave Beseeching them upon their Heads to fall , And hide them , though in Death , from seeing how Calamitie about the World doth flow 278. For if in me a young and verdant Tres The flames of Veng'ance thus prevailing are . What shall the Refuge , or Condition be Of Stumps and Trunks , all withered and sear , Which are already dri'd , and fit alone For feuell for their own Combustion ? 279. In a fresh Cursing and Blaspheming fitt This set the mad-braind Rout ; who ask'd Him why When they of late so humbly begged it He would not condescend to Prophesie ? And why , He who could others Woes so well Discern , could nothing of his own foretell ? 280. And see , good Prophet , yonder Hill , said they ; Take your own Counsell now , before it prove Too late : Come let Us heare what you can say Both it and its Compassion to move . Set out your Throat ; if hard and loud you plead Perhaps 't will bow its own to hide your Head. 281. Then having star'd a while upon Him , all Whose Fists , or Toes , or Spittle him could reach , With thick and peevish indignation fall Upon his bruised bloody Body : Which Triumphant scorns , He meekly vanquish'd by His Silence , and march'd up to Calvarie . 282. Ev'n to this Calvarie We stand on heer , This Mount which from a Scull hath gain'd its Name ; For in this solemn Place the Sepulchre Of reverend Adam stood ; which carefull Fame Told to Posteritie , and so the Hill Wears in its Title that old Story still . 283. With such Decorum did thy prudent Lord Order his meritorious Passion , that The second Adam might his help afford Unto the First , where He lay chain d and shut Up in Deaths Prison , the remorseless Grave , Which to Corruption did Him enslave . 284. Iesus on that drie Dust resolv'd to shed His most enlivening purifying Blood ; That He might wash and cure the tainted Head Of Mortalls Miserie , by the soveraign Flood Of his own Life ; that Life which onely can Restore true vitall vigor unto Man. 285. Here 〈◊〉 , here the Crosse its foot did set When it sustaind the Worlds Redeemer ; here Is that renouned Soile which once was wet With richer Drops than ever shoured were From kindest Heav'n ; for by that fertile Dew Salvations Harvest to perfection grew . 286. But yet this Hill wears not that onely Name Of Calvarie ; 't was call'd Moriah too Of old , when zealous Abraham hither came His most renouned Sacrifice to doe ; And by unparalleld Obedience prove The valourous Bravery of faithfull Love. 287. Brave Abraham hither came ; his Altar heer He built , and prepossess'd the Crosses place : So Isaac did thy Lords a while ; But there An hamperd Ram strait substituted was : Thus Isaac scap'd ; but now there was no Ram Which might supply the place of heav'ns dear Lamb. 288. Jesus himselfe must sacrificed be , Not by , but to his Father : Psyche , now That fatal Houre was come when Tyrannie Held the free Reins , and did its freedome know ; When purest Innocence was abandond quite Unto the Luxurie of proudest Spight . 289. For loe the Souldiers thy torn Saviour stretch And fit Him unto his tormenting Tree : His blessed Hands unto the Topp they reach , ( Those Hands whose workmanship all creatures be , ) His Feet unto the bottom ; ( those pure Feet Which no Bloud , but their own , did ever wet . ) 290. These Hands and Feet with cruell Nailes they make Sure to the Crosse , and fasten Him unto His Pains and Death . What heart-strings would not crack To see these tender Veins broke open so ! What Tears could keep at home , and not gush out With those dear Streams which now flowd all about ! 291. Sure none who dare the Name of Christian wear , Can with such stony Hearts this story read , As not to feel these Nails their Bosomes tear , And 〈◊〉 their tender Contemplations bleed : For how can living genuine Members be Not wounded with their Heads calamity ? 292. But these inhumane Torturers shouting loud In desperate applause of their own Sin , Rear up the Crucifix ; and then grow proud To see this Trophe of their Rage . So when Harpies on heaps have heap'd their butcher'd Prey , They smile , and clap their Wings with cursed Joy , 293. Then on each hand a Theife they 〈◊〉 : For when they on his Person no more shame Could heap , they labour by this Companie , To make the World suppose Him one of Them ; Alas He knew no other Theft , but this , To steal his Torturers to heav'nly Blisse . 294. For whilst between these Bryars like the Rose , Or like fair Virtue twixt her foule Extreems He fastned is ; He plots against his Foes , And projects how to pay Them Diademes For these his Tortures ; unto Heav'n he flies On Loves stout wings , and to his Father cries 295. Father ! By all the Sweets of that dear Name Regard the Prayer of thy Dying Son : By this my Crosse and all its noble Shame , By these four Wounds which with full Current run , By all these Thorns which grow upon my Head , And those which in my Heart are fastened , 296. Remember not the Sin of these poor Men Who through blinde Zeal perceive not what they doe ; Though foolish , yet they are my Bretheren ; O spare Them then ! Let not their Error who Occasion all the Worlds most Soveraign Blisse , Make their own Soules their proper Portion misse . 297. Thus for the rav'ning Wolves the Lamb doth pray ; The Partridge for the Hawks . O mighty Love Which all the Injuries of this cruel Day Cannot supprefle ! The more the Torturers strove To wreak upon Him their elaborate Spight The more his Mercy tries on Them it s Might . 298. Thus when Arabian Odours 〈◊〉 be , Their sweet revenge they on their 〈◊〉 take By pouring out to them 〈◊〉 〈◊〉 Of pure Perfumes , whole 〈◊〉 doth 〈◊〉 speak Of Griefe or Anger , but is 〈◊〉 In the kinde language of 〈◊〉 Sent , 299. Thus when the tender Vine is nailed fast Unto the Propp , and by the Pruning Knife Robb'd of her Branches ; She takes no distaste At all those deep entrenchments on her life , But with a bounteous Vintage strives to cheer The Heart of Him who thus had wounded Her. 300. But what care salvage They who scorn to be Softned by Kindenesse ? Wax indeed may run At the warm Touch of High-noon's Charity ; But for did Mud and Clay ; although the Sun Doth with his kindest Rayes about them flow , Instead of Melting , onely harder grow . 301. They think that Jesus has more need to pray For his own Selfe than them ; and with disdain 〈◊〉 at his unask'd-for Kindenesse , They 〈◊〉 themselves how to divide their Gam ; This was his Clothes , the Lambs poor plunder'd Fleece , The simple prize of their high Villanies . 302. His other Garments they divide and share ; But finding that his seamlesse Vesture was All of one Texture , they contented are To offer the decision of the Case To Fortunes Sentence , and conclude by Lot To give that whole , they thought too good to Cut. 303. Too good they thought this Common Web to be Mangled and torn ; yet with the self-same heart , Abhorred not his pretious Flesh to see All gash'd and rent by Hatreds utmost Art. The Butcher thus thinks fit the Skin to keep Intire , although He quarter out the Sheep . 304. Mean while , arrayed in his naked Gore Sweet Jesus hangs betwixt the Heav'n and Earth Like one of Both rejected ; and does poure The Worlds red Price at four wide Flood-gates forth An Object of more Pitty never yet Was seen , nor one which reaped lesse of it . 305. All Passengers without Regard went on And turn'd their unkinde backs upon his Woes . Yet well it were if this Neglect alone Made Warr against his Patience : but from those Who to this pitch of Sorrows rais'd him , He Feets new assaults of positive Misery . 306. For not contented with their Nails and Thorns To digg his pretious Body , now they strive To pierce his Soule with ignominious Scorns , To wound his Meeknesse , and his Sufferings grieve ; As if his Pains and Crosse would not suffice , Unlesse he mocked , and reviled dies . 307. They point their fingers , and their heads they shake , And then their crueller Tongues , and thus they crie : Remember what your Pride once pleas'd to speak : You in three Dayes yon' Fabrick could destroy , And rear it up again ; yet mighty Sir , The Temple stands , and You are hanged here . 308. For shame make good your boasted Power , and now Command those Nails to leave your Hands and Feet , Command your Crosse before your face to bow , Command your lost Blood to return and meet Your gaping Wounds : Is 't not high time to save Your Selfe , if you resolve to scape your Grave ? 309. O no ; the Elders , Scribes , and Priests replie , Though many Seeming Wonders He has done . Though he has cured many a Maladie , Though he has conjur'd up Salvation For others ; yet We know for certain He Cannot unto himselfe a Saviour be . 310. No lying Prophet ever yet was known Who once into the hands of Justice brought Could by his power of Witchcraft reach his own Deliverance , and work his Carcase out Of Chains or Tortures ; for if this might be , How could we know Heav'ns Truth from Forgery ? 311. Now it appears by Whose Assistance He Mix'd with his bare Word that miraculous Strength Which charm d the Peoples fond Credulity . But Belzebub is wise enough at length To leave his Instrument to Iustice , when His utmost Mischiefe He has done to Men. 312. Now it appears what small cause Pilate had To shake his Head at our importunate Crie , Had not our Zeal that 〈◊〉 Onset made On his abused Lordships Lenity , This rank Impostor , then repreeved , might Have still pass d for a Wonder-working Wight . 313. Yet if the potent King of Israel now Will but vouchsafe to Step down from this Tree And to his Subjects doubtfull Hearts allow This Proof of his divine Supremacy ; For our parts We are ready here , and will Beleeve his Pow'r and his Commands fulfill . 314. What can he more expect of Us , who here Attend upon him in his deepest shame Waiting till He will please Clouds to clear Which damp the lustre of his glorious Name ? So fain would We unto our King to day , Would He assert Himselfe , our homage pay . 315. But silly King , he cannot stir , you see , No , though his Kingdome lieth at the Stake : He talk'd as if the Clouds his Coach should be , And that he ment upon the Aires high back , To shew himselfe in State to Us ; but now His Crosse is all the Chariot he can show . 316. He often bragg'd that God was his great Sire , How is it then his Father owns Him not ? Sure were He worth the owning , all the Quire Of Heav'n would hither Flock , to hide this Blot Of his broad Shame with their pure Wings , & bear Him hence in triumph to his native Sphear . 317. Shame on your Blasphemies you shamelesse Rout Of Priests and People ! Jesus aimeth not To save Himselfe , but You who sting and flout His noble Patience : He has not forgot That in his Soveraign Hands and Fingers still The whole Train of Omnipotence doth dwell . 318. For those Almighty Hands he stretcheth out , And busie is in working your Salvation . He could Come down ; but stayes till he has wrought That mighty Act of his victorious Passion . He could come down , but stayes till he may draw Up after Him this groveling World below . 319. He could come down , did you not fix Him there Not with your Nails , but with your stronger Sins : He could come down , were his own Life as dear To him , as yours : But on his Wrongs he winns , And by all resolute Love strives to prevail Against all Spight and Rage which him 〈◊〉 320. O Psyche , cruell were those Scoffs ; but yet More stinging Scorn then this is still behinde : For now the very Theeves upon him spit Their odious Taunts , and seem in Him to finde What their vile Soules amidst the Miseries Of their own cursed Crosses , dare despise , 321. Ink scorns the Snow , foule Night accuseth Day , The dirty Puddle mocks the virgin Spring , Dark Shades contemn the Suns meridian Ray , Black Night-ravens call the Swan a swarthy Thing , Ignoble Bats revile the Eagles Eyes , And Hell it selfe insults o'r Paradise . 322. Art thou that mighty Christ , said they , and yet Hang'st here the Game of all Contempt and Spight ? Can Heav'ns great Son his Selfe so far forget , As rather to endure to Die , then fight ? Discredit not , by yeilding cowardly , The Lord of Hosts , if he thy Father be , 323. Come justifie that royal Title there , Which now but laughs at thine ignoble Head ; Approve thy Selfe King of the Jews , and fear Not to redeem thy Fame and Life : But spread Thy Favour too on Us , that under Thee The Soveraign , We may glorious Nobles be . 324. For since in these thy deep Misfortunes We Of all thy World thy sole Companions are ; We well in your restor'd Prosperity May promise our Desert the deepest share . So spake the Theeves ; and then they roar'd for Pain ; But quickly fell to scoffe and curse again . 325. And shall not Heav'ns Artillery now attend Its wronged King , and vindicate his Cause ? Can Earth hear this , and not in sunder rend Snatching these Elves into her deepest Jaws ? No : Jesus now no Veng'ance doth approve But that of patient and Silent Love , 326. Sweet Veng'ance ! which so strongly wrought upon One of this loud blaspheming Pair , that he Converts his Curses to Devotion . And prompts his Fellow unto Piety , Rebuking sharply his malitious Tongue , Which still persu'd his Lord with shameless Wrong . 327. Then like a wise and sober Theif indeed ; He seeks to steal into his Saviours grace : O King of Heav'n he cries , I plainly read Thy Majesty though in thy clounded Face . Sure Thou hast taught mine Eyes this skill ; ô then Compleat this Mercy which Thou hast begun . 328. When in thy Kingdome Thou shalt mounted be Upon thy Throne of Glory , ô forger Those Wrongs which ignorant I did poure on Thee , On Thee , the God of Innocence : but yet Forget not Me , who must for ever die Unlesse repreived by thy Clemencie . 329. Jesus , whose Goodnesse never did disdain 〈◊〉 hear and answer a meek Sinners Crie , Though his provoked Lips he did refrain Amidst those thick Storms of loud Blasphemie , With gracious Sweetnes doth Assurance give Unto the Dying Theif , that he shall live . 330. Fear not , said He , thy Death is drawing nie , But it shall prove the Gate of Life to Thee ; My Word , the Pillar of all Certainty I freely pass : Thou from that cursed Tree Shalt step this Day to Paradise , and there Under the Bowers of Blisse with Me appear . 331. The Preists and People laugh'd and scoff'd to hear Him talk of giving Blisse , who hung in Pain ; Blinde Fools , who could not now discern how clear His Power shin'd , which thus its Prize could gain Out of Hells Mouth , & with Loves sweet constreint Make of a Cursing Theif , a Praying Saint . 332. By this deer Token He to every one Of them aforehand did their Pardon seal , If they would doe what the meeke Theif had done , And to his Grace with penitent hearts appeal : But most unhappy They this deep Designe Of Love , did obstinately countremine . 333. Profoundly did this Scorn of Mercy tear Thy Spouses most compassionate Breast : But He Observing now his dearest Followers there , The Mother of Him and Virginitie , With faithfull John , a keen and double Dart Of fresh Greif shot quite through his bleeding Heart . 334. For in his Mothers tender Soule he saw That cruel Sword stuck deep which Simeon Foretold so long agoe : The Virgin now , Who at the first brought forth her blessed Son Whithout all Pangs , doth in hard Labour strein , And pays her Debt of puerperiall Pain . 335. O how the Bowels of her yearning Heart Are tent and torn ! her hands , her feet , her head , All bear their proper Torments , and no Part Can say , To me these Sorrows doe not spread ; For from her Sons deer Body every Wound Doth on her sympathetik Self rebound . 336. Her Temples are with thick-set Thorns hedg'd in , Nail'd unto Tortures are Her dainty Feet , Tatter'd and mangled is Her tender Skin , Her Flesh plow'd up , Her veins wide open set , And all her modest Body to the view Exposed is of every shameless Jew . 337. On Her those Jeers , and Taunts , and Blasphemies Their venome pour , and swell with Greif her Breast ; That Breast which noble Love so straitly ties And coments to her Sons , that not the least Division can interpose , nor make This Double One , themselves for single take . 338. If She had in her other Self , if she In Mary had been Crucifi'd , the Crosse Had tolerable been ; but thus to be Destroy'd in Jesus , is so vast a Loss That Mari's swallow'd up in it , and this Calamitie becomes both Hers , and His. 339. Her Hope , her Joy , her Life , her Love , her Blisse , Her Heav'n , her Son , her God , all these She now Beholds betrayed to her Enemies ; And what has Mary more ? How shall she row Through this vast Sea , which in each gaping Wave Presents her ô how much more than a Grave ? 340. As oft as to the Crosse she opes her Eyes , Death rusheth in ; Yet she as oft doth Die As unto their Compassion she denies That ruefull Spectacle . If Psyche , I Or Thou , or any Seraph had been so Beseig'd with Soveraign Griess , What could We do ? 341. What could we doe but sink ? Yet noble she Struggling amidst a thousand Deaths , at last Snatch'd from her mighty Losses , Victory ; Whilst at the feet of Gods great Will she cast Her own ; as gallant Abraham , when He Preferr'd before his Isaac , Pietie . 342. Yet what was Isaac unto Jesus ! ô With how much dearer Prize did Mary part ! Though Isaac pretious was , He could no so Profoundly be ingrav'd in Abrahams Heart , As Jesus in his Mothers ; yet is She Content of her Hearts Heart depriv'd to be . 343. O heav'nly Mother , never Agonie Was more heroick than was this of thine ; Excepting that of thy great Son , when He His humble Patience did prove Divine . Decorum 't was that Thou should'st tread alone The hardest Steps of Glory next thy Son. 344. But Psyche though this Amazon of Love So stoutly fought ; yet John who stood by her Was of a weaker Metall far , and strove With lesse Successe the Passion to bear : He strove a while ; but at the last , poor Saint , As Griefe became outragious , he grew faint . 345. For when his loving Eyes beheld that Breast Upon whose Sweets his Head was wont to lie , And those dear Arms , which us'd to hug him fast And chain him unto Blisse ; The Tyranny Which now possessed them , soon overthrew His tender Heart , and all his Comforts slew . 346. Jesus observ'd them Both , and saw how she Although her Pain and Sorrow greater were , Yet made them bow unto her Will ; how He Suffer'd his lesser Griefe to domineer Over his wounded Soule ; and seeing this , Felt what he saw in Both , for Both were His. 347. He felt their Tortures ; but with deeper sense Then they themselves , and more Excesse of Pain ; His Soule being temper'd to all Excellence Of dainty Softnesse , which did entertain Ev'n in its Bowells , every Torments Darts He spi'd in any of his Spouses Hearts . 348. Witnesse his bounteous Care , before he dies ' , To cheer them by a pretious Legacy : His noble Mother , far above all price , Ev'n in that dearest of Relations , he Bequeaths to John ; and John to her again , That in his stead , her Son he might remain . 349. Sweet Legacie ! where though the Mother be The richer Gift , considered alone , Yet is the Balance equaly Now Iohn's inhanced by the Name of Son : For that high Name intitles him to be No lesse than Jesu's priviledg'd Deputy . 350. A long-long Houre had now run out , since by His weeping Wounds the King of Mercy hung : Yet all this while from the hard Peoples Eye Not one drop of Compassion he had wrung . This made the Sun , though on his high-noon Throne . Fear his own Eyes had not their duty done . 351. But looking wistly , He perceived how Men had exiled all Humanity ; This Sight upon his face a Blush did throw In shame and horror at the Prodigie ; He blush'd and shut his royall Eyes , and hurld More than Cimmeria all about the World. 352. In mourning Weeds the heav'nly Sphears at last Upon their dying Master will attend , And with no gaudy Tire of Light be drest Now all the Powers of Hell and Darknesse bend Their uncontrolled spight , in Him , to damp . All other Lights divine original Lamp. 353. The Aire was frighted at this monstrous Change When Midnight seized upon highnoon Day , Marching with Apparitions , and strange Phantomes of duskie fire , in fierce array ; Whilst every hollow Winde which passed by Bemoan'd with sad Groans this Calamity . 354. The lesser Sparks of Heav'n all started as Their sudden priviledge , who now might view The open face of Noon ; not knowing what Had thrown upon the Sun his Sable Hue ; With doubting twinckling Eyes on him they gaze ; Seeing him down , yet in his highest Place . 355. Each gentle fair-condition'd Bird and Beast Hi'd them unto their Nests and Dens for fear : Onely some ominous Ravens and Scritchowles prest , With Beasts of Prey & Night , through the black Aire : And fit Companions for these Jews they were Who in all Horridnesse their Brethren are . 356. Frights and Dismays walk'd not so thick upon The face of Egypt , when 't was buried In a strange three-days Night , as now they run Both there and here , for every where they spread , Having as large a Circle as the Sun , Who now from all the World at once was gone . 357. The grave Astronomers , who with Phoebus were Of old 〈◊〉 , and knew all his Gistes His way , his Jnns , his Hosts , and whersoe're His restles Coach in his bright path 〈◊〉 , Wonder'd what sudden Monster did arise And rob him of his Locks and of his Eyes . 358. 'T is plain the Moon was innocent , for She Knew not the buis'nes , being far away ; No less than Halfe the Heav'ns Immensitie Betwixt Hers , and Her Brothers Station lay , For whilst He flourish'd in the perfect height Of Day , She groveled in the Depth of Night . 359. But grant by some portentuous Wheel She from Her proper Place was whirl'd thus farr away Yet how could her poor Bulk usurp the Room Of His vast flames , and damm up all the Day ? Sure Phoebus scorns that Her small Blot should rob The totall Beautie of his mighty Globe . 360. O No 〈◊〉 was a larger Blot than so , A Blot in which all Blackness did combine , A Blot which no Comparison doth know , A Blot made up of every foulest Sinn , A Blot as hideous , as profound , and wide As Impudence could make ; 't was Deicide ; 361. No wonder now Heav'n would no longer be Beheld those who did its King destroy ; That Phoebus his less reverend Majestie Deny'd to them whose onely work and joy Was to eclipse and quench that Soveraign Sunn Whose open Eyes His durst not gaze upon . 362. And yet this Darkness a faint Copie was Of that more monstrous Pitch which stuck upon The Eyes and Hearts of the blind Jews : Alas This Prodigies stern Admonition Could not awake their Thoughts , to search , and see How Heav'n was frighted at their Crueltie , 363. The itching Wit of their immortall Spight Draws every Thing into new B lasphemie : Behold , say They , the most audacious Might Of His insufferable Witcherie : Whilst other Wizards onely on the Moon Or Starrs , throw Darkness ; He choaks up the Sun. 364. But now the Ninth Houre of the Day drew on , And brought the last Act of this Tragedie Along with it ; that Houre in which alone More Horrors than 〈◊〉 Agese'r did see In one Consp 〈◊〉 〈◊〉 met , And in Array themselves all armed set . 365. His other 〈◊〉 but faint Praeludiums were , Which onely gathering Clouns did overspred ; But now the Tempest in its full Carrieer Broke down and sous'd directly on his head ; JESUS was now encompass'd with the Stream And ev'n into his Soul the Waters came . 366. The Waters of that dismall Cup which He Both fear'd and lov'd ; eschew'd and chose to Drink : The fatall Dreggs of Wrath and Misery , Of every black and dreadfull Thing the Sink : A Dead Sea unto which Gomorrha's Lake Compar'd , would wholsome Milk and Hony speak : 367. Heav'ns Justice , who had with a constant Eye Observ'd all Tribes of Men , and noted down Each little Slip , each broad Impiety , With all the Trappings Time and Place had thrown About them ; hither made a journey , and Full in thy Spouse's face took up her Stand. 368. Lesse Terror from the Vulturs count'nance breaks When she her Tallons claps upon her Prey ; Lesse from the irefull High-priest when he takes His Cursing Aime at Jesus ; than to day Flash'd from this cruel Mayd , in whose fell look Her dismal throne accomplish'd Veng'ance took . 369. Immortal Dread star'd wide in either Eye ; Her forehead was plow'd up with furrows deep , Sown with the Seeds of all Severity ; ( Which now for Jesus were grown fit to reap . ) Her Lips were Fire ; her Cheeks were burning red , And for a Tongue a flaming Sword she had . 370. She never in such horrible Array Appear d till now on Earth ; not when she came With Water arm'd to wash the World away ; Or unto Sodome with a Flood of Flame ; Or when her fiery Serpents she did bring The Israelites Rebellion to sting . 371. A Veil ( so hideously black , that Night Is a 〈◊〉 beauteous thing to it , ) Over her head was spred , which , though Day-light Were now at Liberty , would not permit The stoutest Mortals sin-condemned Eyes Ever to reach the Comfortable Skies . 372. On either side , ten thousand Furies were , With Millions of Pangs and Ejulations ; Woefull Eternity was also there Hugging each Horror : Troops of Desperations Raving and riotting in their own Blood In the vast Armies Rear behinde Her stood . 373. But in her Hand a sable Book she held , Which now She opened unto Jesu's eyes : When loe each dreadfull Page appeared fill'd With more intolerable Prodigies Than those transcendent Monstrous Shapes which were Marshall'd in her Hell-representing Rear . 374. There that Rebellion painted was , which grew In Paradise , so huge and rank a Weed That it none but the World 's own Limits knew , For through all Generations its Seed It scattered , and made each poisnous Birth Bring full Assurance of its own Death forth . 375. The Serpent which in Eden planted it Wears not such fatal Horror in his Face , Nor stings so deep , nor doth his Venome spit So far and wide , nor e'r attended was With such a numerous Frie of Devills , as this Old Beldame Sin by young Ones followed is , 376. This was the fearfull Frontispice : But now The cursed Leaves She opened one by one : Pride had usurp'd the first , and there did show Her swolln and blister'd Count'nance , which did run With banefull Matter , being bruised by A Fall she caught as she was climbing high . 377. The next was Spight , broad War , close Calumnie ; Then Avarice besmeard with knawing Rust , And putid Lying , and foule Treachery , With sneaking Theft , and everstinging Lust , Intemperance wallowing in a nastie Flood Of Vomit , Murder in a Sea of Blood. 378. That selfe-relying heav'n-distrusting Thing , Foolish base-hearted Infidelity ; Grinding Extortion , and self-torturing Because for ever jealous Tyranny ; Enchanting Error , venomous Heresie , Idolatry , and right-down Blasphemy , 379. But for their number , it exceeds the skill Of Computation , and all Figures reach ; Not all the Sparks whose glistering Armies fill The field of Heav'n ; not all the Atomes which Traffick about the Summer Air , can tell Their mighty Total how to parallel . 380. For each dwarf Fault , and Gyant Crime did stand In martiall rank and file arrayed there , Which any Humane Tongue , or Heart , or Hand Was ever stained with , since Eve gave Eare Unto the charming Tempter , and let in The fatal Torrent of contagious Sin. 381. Nay more than so ; for every Stain and Blot Which through all Ages to the end of Time Shall taint the World , Justice had thither got , And in a black Appendix marshall'd them . Thy proud Revolt , and every Fault beside , Psyche , were there displayed full and wide . 382. And if the least of Crimes , as sure it is , Be infinitely foule , imagine then How strange a Masse of horridnesse was this Whose bulk did swell with all the Sins of Men : What store of black 〈◊〉 were here For bleeding Jesus wounded Back to beat ! 383. For Justice heap'd them all upon his back , That hee who did no sin , might suffer all . How would the Worlds establish d Pillars crack , Should such a Load upon their shoulders fall ! How would the al-supporting centre faint , And strive to shrink into a smaller point ! 384. How would the joynts of noblest Seraphs quake , How would the Cherubs sinnews tremble , at This Burden , which all Natures Bones would break , And lay Heav'ns highest stoutest Powers flat ! This Burden which all humane Soules would press Down to that bottom which is bottomlesse ! 385. Now Jesus groans , and feels his heart-strings stretch , For black upon his Soule the burden lies ; Those other torments hee forgetteth which The whips and nails , and Jewish blasphemies Had multipli'd on him : Thus rivers be Quite lost , when swallow'd by the bitter Sea. 386. Should all the tortures that did ever yet The Veins , and Joints , and Hearts of Martyrs tear , In one fell Composition bee knit , And then enraged to their full carrieer ; Lesse furious would their fury be than that Which now on Jesu's Soule in triumph sate . 387. Some comfort it would be , if Heav'n would now Vouchsafe a gentle looke upon its Son Who spies no consolations glimpse below : But ô the sphears are not eclips'd alone By Phoebus absence ; no another Night Has thrown its Veil upon Heav'ns dearer Light. 388. The Light which from his Fathers pleased eyes His whole Soule us'd to drink , its streams did hide : With earnest labouring looks , he pleads , and pries , But is by sad obscuritie deny'd . O blacknesse , which no Parallel canst know ! To thee all Ink as Milk , all Pitch is Snow . 389. Long did he grapple which this mighty grief In patient silence : But his Soule at length Snatching at least the desolate reliefe Of free complayning , with the wofull strength Of his sad tongue , this out-cry He did make : My God , my God , why dost thou me forsake ! 390. Am I not still that Son in whom alone Thou wert wel-pleas'd ? Is not thy bosome still The same where once my habitation I did enjoy ? Why dost thou me expell Who am the image of thy blessed face , From the least sight of its all-sweetning grace ? 391. Had every outcry , every groan , and shreik , With which the air of Bethlehem was rent When Rachel saw how all the street did reek With an unheard of flood of innocent And infant blood , met in one ejulation , It s fragor had not match'd this exclamation . 392. Never was such a Lamentable cry Wrung from the mouth of Griefe : nor ever was Complaint more unregarded : Clemencie Was deaf , and Heav'n as well as Earth did pass By without any Bowels : Never day Did such a Sceen of heavines display . 393. Sorrow her self amazed at the sight , Would have repented of her Tyranny : But Jesus meant not to decline the fight , Who could not conquer'd be , though He could die . O no : He hugs his horrors , and although His nature shrinks , his courage loves his woe . 394. Thus gallant Souldiers ' in the dreadfull wars With generous Pride their gushing blood behold , Counting their glories onely by their scars , And judging all their dearest limbs well sold ; Yea and their Hearts and Lives , if so they may Upon their Herses wear triumphant Bay. 395. But now as in the Fornace of his Pain This helplesse Victor fries , he cryes , I thirst ; For sure He longed to drink up and drain The dregs of grief , that none of the accurs'd And deadly draught he might behinde him leave His mortall Brethren evermore to grieve . 396. Yet they unkindly on a Reed present Him Vinagre , who broach'd the Wine for them , The Wine of his dear Blood ; all which He spent To wash and cheer their hearts . Does he not seem O salvage Jews , without the help of this Your gift to have enough of bitternes ? 397. Is this your thanks to Him who every year Your stream of harvest-pleasures poures on you ; Who to compleat your Banquet , doth prepare Those soveraign dainties which in Eden grow ; And who , mean while hath with his bounteous hand Giv'n you your milk and honcy slowing Land ? 398. Yet Jesus takes it kindly , Psyche ; He Knew well this knawing draught would best besit The dying King of greif , whose miserie So dear and pretious on his Soule did sit , That He their wine aromatiz'd with Myrrh Thought far lesse pleasant then this Vinagre . 399. Besides , that Poison he remembred well Which from th' enchanting apples sweets did flow ; By wholsome Bitternes he means to heal Ev's liquorish Luxury : His Palate now Doth expiate Hers , and nobly teacheth it That apples fatall rellish to forget . 400. And now the Tragedie began to draw To its sad end ; for Jesus having by Immortall patience undergone the Law And curse , and grappled with the monstrous frie Of all the Worlds Transgressions : lifts his head In triumphup , and cryes , T is finished . 401. O that it were ! said Mary , who stood by ; So should my Soule live still with my dear Lord. If he has found a way how not to die , Why does sweet Jesus not make good his Word By coming down ! So sighed pious she : But he made haste to his Catastrophe . 402. For Justice now had nothing more to say , Since by the streams which down the Cross did slow All her Objections were wash'd away , And every Page of her black book did grow As pure and faire as the serenest skies When rescued from the gloomy clouds disguise . 403. Wherefore she straight dismiss'd her horrid train , And then withdrew her self . These being gone , Jesus look'd up into his Heav'n again And saw the veil which dwelt till now , upon His Fathers face , remov'd . O 〈◊〉 sight ! O cheerly morning after heavy night ! 404. He saw his everlasting Arms as wide Stretch'd out , as his were on the Cross ; He saw His blessed bosome ope , which seem'd to bid Him to his nest of bliss return , and grow His happy self again ; He saw his eye Flaming in pittying Loves extremitie , 405. An everlasting Laurell in his hand He saw , designed to confute the shame Of his own thorny crown ; He saw the grand Cherubick quire ambitious to proclaim His Conquests in their songs : And at the sight Resolv'd to die , he cryes with all his might ; 406. Father , into thine hands I here commit My Spirit , which thou woo'st to come to thee , Up flew that mightie word , and after it Out brake his blessed Soule ; for strait way he Bow'd down his Head , submitting sweetly to That will he came by life and death to doe , 407. The holy Temple heard his dying cry , And , as it could , its Clothes tore ; for loe Its veil in sunder rent , and seemed by That ruptures mouth to say , I must let goe My priviledge , and Jewish rites must be Resigned unto Christianitie . 408. Earth heard it too , and quaked at the noise : Her rocks did rend , her sepulchres did ope , And many sleeping Saints wak'd at the voice , Russled their dust together , and gat up . Natures commotion was so great and strange , That in the guard it strait begot a Change. 409. The bold Centurion with the Earth did quake , ( So did the Soldiers with the rocks , ) and cry Surely the World slept in a deep mistake Whilst it perceiv'd not Jesu's Deitie : His Father now has owned Him , and He Did when himself was pleas'd in blisse to be , 410. For still his vitals in their strength remain d , And he had force enough a while to live ; Witnesse that finall Blast for which he strain'd When He that strong and thundering cry did give These wretched theives we see still in their Pain , 〈◊〉 he in his own rest is gone to reign . 411. Nay ev'n on salvage and obdurate Jews So far can guilty Fear prevail , that now The danger-stricken People could not chuse But grant their Hearts did feel this Terrors Blow , For though their sullen Tongue would not , their Fist Confest their fright upon their beaten Breast . 412. Here , Psyche , whose soft Heart had come and gone A thousand times , as he the Story told , Now yeilded unto Griefs Dominion , And e'r her Guardian spi'd it , down she roll'd , Joyning her Passion to her Lords , and trying To live with Him , who di'd for Her , by dying . 413. But Phylax by his heav'nly tender Art Soon cheer'd , and rais'd her up , and told her She Must 〈◊〉 now unto the other Part Which of this Sadnesse made a Comedie . She look'd , and sigh'd , and cri'd , All Joyes are dead When Jesus dies ; and yet , dear Sir , proceed . 414. Know then , said He , this Passion and Death Hath pu chas'd all the Joyes that Heav'n can breed , And cancell'd every fatal Bond of Wrath Which Sin had drawn against old Adams Seed : All Jesu's Wounds are Gates by which Man may Take freely into Paradise his way . 415. All sort of Pains and Shames and Sorrows he With matchlesse valour did monopolize ; The spightfull Wit of all Hells Treachery He vanquished by being made its Prize ; And yeilding up his meritorious Breath , Blew down the Power ev'n of prevailing Death . 416. Which when fell Satan saw , it him repented Of this great bus'nesse he had brought about , And at his Den in Paxis he lamented His undermin'd Designe , when Crying out Great Pan is dead , he made confession how He had projected his own Overthrow . 417. For this was Pan indeed , the God of Sheep , Who held his tender Flock so dear that He From Wolves and Lyons it secure to keep , Expos'd Himselfe to all Extremity , And for the Fold found a sure Rampart out , When with his Blood He moated it about . 418. But now a Soldier , he whose onely Heart Was harder than those Rocks which Griefe did burst , Boldly took on him Cruelties last Part ; For into Jesu's side his Sphear he thrust . Deep in his Heart the Iron div'd , and brought The finall Stream of Blood and Water out . 419. That Water which the Pericardium bound About the Heart , that Blood which in it dwelt : Thus all that in thy Saviour was found To feed and feast his Friends , He freely spilt . The Pelican so with her dearest Blood Diets and fattens up her dearer Brood . 420. This done ; the Sun unveild his Clouded Eye , And joyed the Redeemed World to see : Forthwith the monstrous Shades away did flie Unto the bottome of Nights nideous Sea ; That now Sins Blacknesse chased was away , Earth might behold a double glorious Day . 421. But will no Pitty on the Body look Which now has born the utmost spight of spight ? Yes ; Arimathean Joseph undertook To pay unto it its Sepulchral Right , And now with loving Loyaltie doth mean To prove that he had a Disciple been . 422. A true Disciple , though a Secret one ; Witnesse his Fear , to generous Courage grown ; For though his Master now were dead and gone , His Faith revives , nor shall the High-priests Frown Or Peoples Fury , fright his Duty from Yeilding his Saviour his own costly Tombe . 423. A Man of honorable Place was he , And Pilate easily grants him his Request : The Corps resigned is unto his free Disposall : which he straight-way doth invest With daintiest Linen , that the Winding Sheet Might Delicacie learn by Kissing it . 424. Right well he Knew this solemn Paschal Feast . For bad him all Pollution by the Dead : And yet his pious Love durst not desist Till he this votive Task had finished ; Being assur'd he could not stained be By handling the dead Corps of Purity . 425. But is Ho busie was ; another Freind Came in , good Nicodemus , who by Night On Iesus whilst He lived did attend , To gain for his obscured Judgment , Light ; And in his blacker Night of Death doth now His gratefull Pietie upon Him bestow . 426. Of pretious aromatick Mixtures He An hundred Weight doth bring , to sacrifice Unto this Bodies service , so to be Enobled and enhanced in its price , The O dours smiled as they kiss'd the Skin , For by that Touch more Sweetnes they did win , 427. Mean while the Instruments of Death , for this The manner was , were younder buried ; Where they shall sleep untill a Queen shall rise Out of thy Albion , from whose blessed Bed A Prince shall spring , who shall exalt above His Roman Eagles the meek Christian Dove . 428. Their deer Discovery is reserv'd for none But venerable Helen ; who , when here Hot in her passionate Devotion Her Saviours Sufferings She her selfe shall bear , Transfiguring her Miditating Heart Into each severall Torture , Wound , and Smart . 429. Those noble Relicts shall revealed be In recompence of her brave Love and Zeal : There for the Jewells She shall Dig , and see At length , the rude but glorious Spectacle : The Crosse , and Nail She there shall finde , Which her Lords Body pain'd , and her own Minde . 430. Inestimable shall their Worth be held : One of those Nailes to Constantine shall seem Illustrious enough his Head to gild , And sit enthron'd upon his Diademe ; Two in his Bridle shall triumph , when He Rides through the World like King of Victory . 431. The Fourth shall tame the Adriatik Man , And naile it fast unto its bottome , so That on its equall pacisied Plain The unmolested Ships may safely goe : Then by this Gem shall that enriched Sea More wealthy than the eastern Ocean be . 432. But for the noble Crosse ; no Toung can tell The Wonders that shall spring from that drie Tree , Which hew'd out by Devotions Edge , shall fill The zealous World , and quit that Injury Which from the fatall Bough in Eden spread Through all the 〈◊〉 sown with humane Seed , 433. Persia shall take it Captive , yet not dare To look upon its Pris'ner ; Pietie Shall thence redeem it by a 〈◊〉 War , And then return it to its Calvarie When great Heraclius his own royall Back A willing Chariot for it shall make . 434. But come my Dear , here on the Western side Of this now holy Mountain , Thou mayst see The pretious Sepulchre of Him who di'd And who was also Buried for Thee , This Rock is it : Come lets 's into the Cave , No Temple is more holy than this Grave . 435. Loe here good Joseph did the Body lay : Here lay the blessed Head and here the Feet : Hard was the Couche , and yet no Princes may Compare their Beds with it , which was more sweet Than Solomons , although Arabia did With all her sweetest Sweets goe there to bed . 436. The Phaeni'x balmie grave could never show Such soveraign Riches of perfumes , as here Did from thy blessed Saviours Body flow , Who soon the truer Phoenix did appear . O pretious Place ! No Mau 〈◊〉 〈◊〉 Into comparison with this must come . 437. What are the Monuments of Kings , but 〈◊〉 Memorials of their putid Rottennesse , Whilst odious Worms and Dust inshrined are Iu specious Gold and Marble ? But in this Plain Sepulchre bold 〈◊〉 found Her Hands were more than the dead 〈◊〉 bound . 438. This is that Oratorie , Psyche , now Whither the 〈◊〉 Soules 〈◊〉 to 〈◊〉 ; Themselves and their best 〈◊〉 〈◊〉 they Here all their Zealous 〈◊〉 〈◊〉 With their 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 , And in this Air their warmest 〈◊〉 they 〈◊〉 . 439. Yet time 's at hand , when bold Idolatrie Will venture to prophane this sacred Place , To turn this Paradise into a stie , And holinesses beauty to deface , To build Hels soveraign Monster , odious Jove Upon this monument of divinest love . 440. But all in vain ; for Christian Eagles still Will to the place of the dear carcase fly , And their impatient devotions fill By feasting on its pretious memory . Jove , though the most impure of things , is not So foule , as this Toombs puritie to blot . 441. And here may'st thou , for I thy heats discover , Sweet Psyche , stay and ease thy burning heart ; Thy Uows and Prayers here thou may'st run over , And with the pious world take thy free part . Doe ; riot in thy zeal ; I will attend And keep the door till thou hast made an end . 442. Psyche , who scarcely for this cue could wait , Fell on her face and kiss'd the reveren'd floor ; Where her brave flames so melted her , that strait Her armorous sighs and soule she forth did pour , And by the strong embrace of Faith and Love Seem'd there to hug Him who was high above . 443. Through all his pains , and all his wounds she went , And on her own heart printed every one : Her bowels with his wofull cry she rent , And wish'd not 〈◊〉 seeing he found none : By bitter thoughts , his nails , his throns , his spear She copied out , by tears his Vinagre . 444. But comming to his death , she fetch'd a sigh Up from the bottome of her soule , in hope Her life would have flown in its company , And made her passion too compleatly up ; Striving in meek ambitious love to have The ready honor of her Saviours Grave . 445. Desire lay boyling in her ardent breast , With secret groans her Aspirations beat , With restlesse panting she reach'd at that rest To which her Lord was flown ; and in the heat Of this contention , she was towr'd so high , That scarce her Body upon earth did lye . 446. But when life held her on this dainty Rack , In a full Ocean of Inamorations And mighty Ecstasies she strove to wrack Her labouring heart : And yet these perturabtions And strong assaults of loves intestine war , She by diviner loves assistance bare . PSYCHE : OR LOVES MYSTERIE . CANTO XIV . The Triumph of Love. ARGUMENT . LOve , bindes , in his own Den the King of Hate , Death and Corruption in the Grave subdues , Turns back the mighty Stream of Mortal Fate , Himselfe alive to his Disciples shews , In Triumphs bright Excesse Ascends upon A Clowd , and mounts his everlasting Throne . 1. VIcissitude , how doth thy constant Change Cheer up the World , which else would droop & faint ! Thou no strange Thing wilt suffer to be strange Whilst with all Companies Thou dost acquaint ; For thy Chamaeleons skin is made to fit All Sorts of Colours that can meet with it . 2. When Heav'ns wise Hand did mould these things We see As Natures noble Sport and Recreation , It constituted thy Uncertainty For ever certain in its Variation ; That as God knows no Change , so all Things else Might feel the Motion of Mutations Pulse . 3. All things at first were Night ; then Day burst forth , But Night soon stole upon Dayes back again , Yet in the Morning crept behinde the Earth , And suffer'd Light her full twelve Houres to reign ; Thus have all Ages onely been the Play Of inter woven checker'd Night and Day . 4. When peevish Winters churlish Breath doth blow His froazen Scythia all about the Earth , Commanding Nature in a Bed of Snow To lie and sleep , and let no Bud peep forth ; Who would imagine she could break again From the captivity of her icey Chain ? 5. Yet when the Sun leaps in the lusty Ram , Forthwith the spring takes heart , encourag'd by The neighbourhood of his enlivening flame , And cloathes the World with fresh fertility , Bidding the troublesome snow no more be seen , And changing earths white mantle to a green . 6. Sometimes the windes conspire upon the main To plow the deeps , and throw them at the skie , To let them thunder head-long down again , And with new wrath return them up as high , Till all the Sea be on a foaming sweat , And Rocks , and Ships , and Sailers hearts be split . 7. Yet when these Blasts their fury out have blown , The Ocean becomes a polish'd plain , Mildly presenting for each billowie frown A gentle smile : The Sirens play again , The Seamen hoise their sailes , the Halcyon lays Her Egs , and gives her name to quiet days . 8. When the laborious Plow-man hath by day Worri'd himself , and Earth , and water'd it With his own sweat ; cool night his head doth lay Safe on his Bed , and teach him to forget His toilesome work ; whilst soft and gentle sleep Yeilds him a crop of pleasant dreams to reap . 9. When tedious sicknes by her rampant fits Has in the Body her sad revels kept ; Health takes her happy cue , and cheerly sets Her self to work , nor stops till she has swept The veins and Stomack , and with lively fire Cheer'd up the Spirits which began to tire . 10. Though Grief sometimes , conspiring with the Night , Disconsolations on an heart doth throw ; Yet Comfort dawning with the morning light Smootheth the sullen furrows of the brow , And with its virgin beams of sweetnes dryes The briny moisture of the clouded eyes . 11. But no vicissitude , in sweetnes may Compare with that which cures the worst of gall ; Whose beams can chase the shades of death away And kindle comforts in a Funerall ; Which to a sepulchre can say , stand ope , And let thy Prisner into Life get up . 12. Indeed some glimpses of this blessed Change Had glanced on the World before ; yet they Were but faint shaddows of the bright and strange Mutation which did shine on Easter-day ; For they effected were by borrowed Might , This dawn'd and rose by none but its own light . 13. Jesus alone was He , in whose brave Hand Dwelt that authentick Power which knew how To give his Mortal Fate a Countremand ; To force his stout Grave to repent ; to throw A side his winding Sheet , and cleerly turn His own Deaths Night into a living Morn . 14. And , now the reverend Place did prompt him too The glorious Story , Phylax means to paint Its severall Wonders unto Psyche , who Under her holy Passion strove to faint . He takes her up , and sweetly cries , My Dear , Lifes Monument , as well as Deaths , is here . 15. And t is the same ; this very grave doth now With open mouth proclaim the death of Death . Come sit thee down , and I will tell thee how By his own loss thy vanish'd Saviour hath Victorious prov'd , and reap'd such Palms as yet No other Conquerer could ever get . 16. When in this Cabinet good Joseph had The pretious Jewell laid ; a massie stone Unto the Monuments mouth he roll'd , and made It safe from injuries invasion , Being still suspitious of the tyranny Of the High-priests , which with death could not 〈◊〉 . 17. It could not die ; and was resolv'd that He Should neither live , nor seem to live again , Whom their flagitious importunitie Had by faint-hearted Pilates sentence slain . To Him they come afresh , and , fawning , cry , Long live great Caesar and his Deputy . 18. Sir , in our Gods , and in our Countries name Full thanks We tender for that Justice you Have done on Jesus , blotting out that shame Which on our Temple His foule Mouth did throw : Nor will you want ev'n Caesars praise , since he Reigns by your care from dangerous tumults free . 19. For what might this stout Conjurer have done If He had Veng'ance scap'd , and lived still ? Who by the Magick of his Death alone Ierusalem doth with amazement fill : How many Fondlings stroke their Breasts , and cried Sure He 's the Son of God , ev'n when He dyed ! 20. There 's Danger therefore , least this Serpents blood Rankle the Aire , and taint our credulous Nation ; Especialy since he himselfe thought good To pave the Way to some such Perturbation , Telling his Scholars he to them again Would rise the third Day after he was slain . 21. Now Sir , if sheltered by theevish Night They from his Grave should steal Him , and proclaim That He is Risen by his heav'nly Might , What Danger might attend on such a Fame ! How would the seeming Miracle entise Seditious Multitudes with Him to Rise ! 22. Then would the Mischiefe swell to greater Height , Then if the Traytor were indeed alive : Against the power of that new Deceit Alas both You and We in vain should strive ; For how shall We attache Him who is dead , And yet into new Lifes opinion sled ! 23. Say what we could , the mutinous Rabble still By the Graves open Mouth would seal up ours , Provoking Us unto that Miracle By which They 'l count'nance their Rebellious Powr's ; And with outràgious Falsehood bear Us down , Crying , They serve Him who to Heav'n is flown . 24. Pilate , whose Conscience griped Him for what He had already done , no more would trade In that uncomfortable Bus'nesse ; but Them of their spightfull Project Masters made . Ye have a Watch ; Goe make all sure , said He , And satisfie your politick Iealousie . 25. This was enough : Away goe They , in haste To make God sure for ever stirring more : Annas and Caiaphas both their Seals set fast Upon the Stone which dammed up the Door ; Charging a double Guard , appointed well With Swords and Spears , to wait on either Seal . 26. Fools as they are , their Plots and Counsells be But onely wise conspiracies to make The Resurrections glorious Mystery With more unanswerable Lustre break Forth in their Faces , since their Guard and Seal Shall now bear witnesse to the Miracle . 27. So when the envie-blinded Median Peers Had got great Daniel in the sealed Den Of hungry Death ; their Jealousies and Fears They confidently laid asleep : but when The Day awak'd , they found their fell Designe Prov'd his Deliverance the more Divine . 28. Mean while the sacred Corps lay sleeping here ; And jolly Death triumphed in the Grave , Presuming that no Man her force could bear Since she the deadly Wound to Jesus gave ; He was her only feared Champion , and Loe now she saw him conquer'd by her Hand . 29. Long had she vex'd , and pin'd remembring how Brave Enoch and Elias rescued were From her Monarchik Cruelty : but now That feebler Pair she is content to spare , And gluts her bloody Heart with Joy to see This Trophe of most matchlesse Victory . 30. She never took such proud Delight to set Her foot on Alexanders Toomb , or see The Sons of Anak all in Ashes meet , Or Josua's Dust with his own Grave agree , Or steely Samson turn to rotten Clay , Or vast Goliah mouldering away . 31. She kiss'd her bloody Dart , and vow'd to build An Arc of triumph to its Victory ; With high Disdain she all the World beheld , Which now had no pretence but it must Die ; Since Life 's own Champion became her prey And tame , and cold , and dead before her lay . 32. There lay his Body ; but his Soule mean time Triumphed more than she ; for down into The Kingdome of the hidden World , the Chime Of unsuspecting Darknesse , it did goe , And took the Powers of Hell all napping in The secret Cloysters of their gloomy Den. 33. Hells Gates of sturdy Brasse He flung in sunder . Shaking the bottome of the monstrous Deep : The Porter frighted at the Ruines thunder Into the Gulfe to hide his Head did leap : But equal Horror there he met , for all The Pit was startled when the Gates did fall 34. So when the mighty Son of Manoah , who Presumed was the Cities Prisner , tore The Gates of Gaza , to make way unto His conquering March ; the Peoples dreadfull Roar Answer'd the Pillars boistrous Crack , whilst all Thought their own Roofs about their Ears did fall . 35. Imperial Lustre streaming from the face Of Jesue , in the eyes of hideous Night , Upon the swarthy Flames of that foule 〈◊〉 〈◊〉 such an Ocean of immortal 〈◊〉 . That into every hole they crept aside , Seeking their 〈◊〉 Shame to hide 36. About the hollow Bowells of the Cave An universal Groan it selfe did spread ; Whose Echo such an hideous Answer gave , That all Hell gasping seem'd on its Deaths-hed ; Straight followed such Yellings , Shreiks , and 〈◊〉 As truly spake Damnations Miseries . 37. Imagine what the blear-ey'd Sons of Night Ravens , Scritchowls , Bats , and such foule things would doe If they surprised were by High-noon Light In their black Nests : ô whether should they goe When their illustrious Enemy doth reach The very entrails of their closest Pitch . 38. Incomparably more the Horror was Which shot it selfe quite through the Heart of Hek ; For these commanding Rayes did freely passe Through the black Masse of every Obstacle With such stout Brightnesse , that amidst the store Of never-dying Fires , it kindled more . 39. The Lakes of Sulphure boiled with new Heat , And every Pang and Torment hotter grew ; Dispair afreshat every Bosome beat , Upon the next Fiends race each Fury fiew , And every Devill scratch'd and tore his Brother ; Wreaking their Mannesse upon one another . 40. The Snakes their Hisses and their Poyson spit , And in a thousand Knots ti'd , and unti'd Their woefull selves again ; The Gorgons split , Their monstrous Throats with raving ; and the wide And fiery-mouthed Dragons howling loud , Whole torrents of their flaming venome spewd . 41. The Peers of Hell curs'd their unhappy King Whose Pride did to this Torment them betray : They hop'd the Light of Heav'n would never spring In their black Clime , to poure on them Dismay ; But now they saw 't in Jesu's Eyes , it more 〈◊〉 them than when they fell from it before . 42. Their belking bosomes heaved high , and fain They would have belched out that working Loaa 〈◊〉 〈◊〉 my which held their Soules in pain : But mighty Terror stopp'd the sulphury road Of their foule Throats , and forc'd their ready Sin Onely to split their hearts , and rage within , 43. Black Avarice , with foule-mouth'd Calumnie , And desperate Treachery , who their Heads had laid Together in that fell Conspiracy By which Lifes King was unto Death betray'd , With self-condemning Horror quak'd to finde Their Mischiefs all against Themselves 〈◊〉 44. Although Confusion alwayes reigned here , It never sate so high upon its Throne As now , nor such Monarchik sway did bear In all the Deep , whose strange Distraction Outvi'd the Discords of that monstrous Masse Which the rude hideous Wombe of All Things was 45. But the Red Dragon , red in innocent Blood , Great Belzebub , was more confounded than All Hell besides : for well he understood That now he deeplier conquer'd was , than when Down from the Pinnacie of Heav'n he fell Into the Center and the sink of Hell. 46. That Jesus , for whose Blood so long agoe A hunting unto Bethlehem he went with Herods pack of Hounds ; that Jesus 〈◊〉 When in the Desert all his Craft he bent To cheat Him into Sin , did contremine With nobler Wisdome his profound Designe . 47. That Iesus whom He by the Wit of Scorn Through Iews blasphemous Mouths had vilified ; Whom He by Treacherie had Pris'ner born Unto his Mortall Enemies Barr , and tried By the impetuous lawlesse Law of Cries , Of Threats , broad Tumults , 〈◊〉 Calumnies . 48. Whom by the service of his Hell-bounds He Had spit upon , had scourg'd , had busseted ; Whom through all Infamies Extremitie He to this Mountain of his ' Death had led ; Whom on the Trec of Shame and Pain He 〈◊〉 , And then with further Blasphensies assail'd . 49. Whom of his blood he plundered , and at last Of his dear life ; Whom having murder'd thus , He in his Sepulchre gat sealed fast , And cleerly then was thought victorius ; This very Jesu's Soule He seeth now Marching with triumph in his Realm below . 50. He sees his deep-lai'd Plots and Projects prove But engines of their Masters overthrow ; He sees against himself he onely strove When unto Christ he gave the mortall blow ; That death by which he hop'd to have supprest The Lord of Life , now lives in his own breast . 51. He sees the Cross , in a full Banner spred , And shining with imperiall gallantrie ; That pretious blood with which he made it red , Gilds , and adorns it now with Majestie ; He sees it streaming in the swarthy aire , And at its awfull motion , melts for fear . 52. He sees the dreadfull thorns , and feels them prick His guilty Soule ; He sees the nails , and thinks That deep in his rebellious Heart they stick ; He winds about his wofull taile , He shrinks , He starts , he findes that something more than Hell Did now in his tormented bosome dwell . 53. Three times He 〈◊〉 his Pride upon the back , And cheer'd his everlasting stomack up ; But strait his swelling Heart-strings gan to crack , And fail'd the courage of his insolent hope Three times his Furic strove to chide his 〈◊〉 , And yet this terror still did 〈◊〉 . 54. But Jesus marching on in conquering might Pitch d his brave foot upon the Monsters head : All thunders thoats did never yet affright The Aire with such a Roar as bellowed From Satans mouth , when crushed by the load Of that strong foot , he yeelded to his God. 55. For as the surly Lyon wounded by Some noble Hero's might , in his own den , Rends all the cave with his impatient cry , And makes his frighted neighbours further run ; So 〈◊〉 loud shreik tore all his deep , And forc'd the Elves into their holes to creep . 56. Had the whole world been heav'd upon his Head , And thousands more upon the back of this ; A tolerable burden it had made : But all the weight of weight , meer lightnes 〈◊〉 To this inestimable load which now Lay full and sure upon his squeased 〈◊〉 , 57. His squeased Brow ; for both his Horns were broke ; So was his Scull , from whence a Stream did burst Of ranker Poisons than did ever look Forth untill now ; a Stream of all accurst Designes , of Blasphemie , of Rage , of Pride , And every Qualitie of Hells King beside , 58. Thus did the first and noblest promise prove Compleatly good ; thus did the womans seed The seed of blessed Mary , get above The wiley Serpents most envenomed head , And bruise it withfull vengeance for that 〈◊〉 With which he us'd the heel of Man to bite . 59. This done : learn now , the mighty victor cri'd , That as above , so I am King below . What you have gained by your spight and 〈◊〉 , Your own Elves now may read upon your Brow ; Deep-grav'd the lesson is ; and yet I know Not deep enough to mend or 〈◊〉 , or yen . 60. For deeper printed is your desperate 〈◊〉 On your obdurate hearts ; and though by me Their head you might be warned not to 〈◊〉 . Against my 〈◊〉 yet were you left 〈◊〉 To your own 〈◊〉 , you all your 〈◊〉 would 〈◊〉 To broach and 〈◊〉 their 〈◊〉 , 〈…〉 . 61. With that , an adamantine Chain about The Dragons neck the Conqueror did throw ; A Chain , which , though the Monster 's Teeth be stout As hardest Steel , yet He in vain doth knaw : Henceforth He lies fast pris'ner , and can rove Onely where Jesus gives Him leave to move , 62. Judas , who neer this place did frying lie , With unconceived anguish gnash'd his Teeth , Being tormented at his Master's Eye Whom He so wretchedly had sold to Death . He sold his Master ; but the Bargain on Himself return'd , and He did die alone . 63. He look'd the next Stepp on his woefull Head With equal pressure surely fix'd should be ; His Head , which next to crushed Satans did Deserve preheminence in Miserie . Yet the kind Conquerour meant not Him to burn Ev'n with his Eye , but it away did turn . 64. Him He reserved to his other Day Of Triumph , when both Caiaphas , and He , And all that cruel Rout which made their Prey Of his most innocent Humilitie , Shall looke on Him whom they have peirc'd with Thorns , And Whips , and Spears , and Blasphemies , and Scorns . 65. Yet He an uniuersal Prospect took With princely Awfulness about the Deep ; The radiant Dint of which triumphant Look Scorch'd all the feinds , and fires , which there did keep With greater torment , than when He at first Thorough their brazen Gates did thither burst . 66. What glimpse of Hopes can cheer the Whelps when They Have seen the Father Lyon trampled down ? Alas , the head of every Devill lay Bruised in Satans ; and they count their own , No longer so , since He could not maintain With all his Wit and Policy , his own Brain . 67. But whilst themselves They with this Horror slew , Jesus did for another Foe prepare ; In royall State He marched back , and flew To a new Conquest in his Sepulchre ; Where shivering and couching close lay Death , Astonish'd at the dismal noise beneath . 68. She heard the ruine of the Brazen Door , She heard the yelling of each frighted feind , She heard opprested Satans soveraign Roar , And felt a sudden fatal Terror rend Her late triumphant Heart , which suffered by Its sympathie with Hells Calamity . 69. Arrived heer , this Monster He descri'd With more than deadly Paleness in her face , Striving her guilty Head in vain to hide From the dread Brightness which surpriz'd the place ; For now none of her wonted loved Shade To muffle up her gastly Self she had . 70. Such streams of living Light from JESV'S eys Broke forth , as with more splendor stuff'd the Toomb Than dwells in Phoebu's globe ; Death scalded flies About the Cave , and hunts to finde some room Where she may scape that parching Lustres ire Whose bus'nes seem'd to light her funeral Fire . 71. When loe thy Spouse his foot already red With Hells best Blood , upon her Bosome set , And cri'd , foule Monster , whom I never did , Create , but Pride and Insolence begat , 'T is time thou feel that yet I have to doe With Thee , , both Mine and all my Subjects foe . 72. Thy hideous most accursed Mother Sinne Due Veng'ance from this righteous Hand has felt . And thou Her Bratt , in vain dost nestle in This gloomy Rock , in hopes to hide thy Guilt : The whole Worlds Graves which by thy Tyrannie Alone are fill'd , proclaime one due to thee . 73. Ev'n from thy Birth , Destruction was thy Trade . And thou didst traffik the whole Earth about ; All Generations thy prize were made , And yet thy Stomach still new Booties sought , Hell , which I plumm'd but now , less bottomiesie Than that strange Gulfe of thy lank belly is . 74. The stoutest Kings no favour found with Thee , But at thy stouter feet Thou mad'st them bow ; Thy shameless Worms thou gav'st authoritie On Prince's noble Breasts to crawle and knaw ; Saucie Corruption thou command'st to tread And trample upon every laureat Head. 75. My dearest Saints Thou mingled'st with thy prey , And deep into their graves didst trample them : Had I not with mine own hand snatch'd away That Pair which I too pretious did esteem To be devour'd by thee , Elias now , And Enoch had in dust been trodeu low , 76. By this thine uncontrolled crueltie Thou to the top of insolence didst rise , And ventured'st to throw thy Dart at me , That Dart which in my slaugh tred body lyes . And if I die , shalt thou exempted be ? Forbid it all my might and Majestie . 77. At this the Monster fetch'd an hideous groan , So great that all the dying cryes which she Throughout the world had caused , seem'd in one Huge ejulation moulded up to be ; All deadly Agonies that ever were , With just requitall bounded now on her . 78. But Jesus strait broke every fatal chain In which she us d her conquerd Preys to tie : And now the Fates themselves seem'd to complain That their grand Law groand under injury ; That Law which Heav'n it self enacted , and Bid it in Paradises records stand . 79. Their breeding murmur reached Jesu's ear , ( For nothing scap'd him which he pleas'd to know , ) When 〈◊〉 , he looking up , such potent fear Flew on all them , as bow'd their Heads as low As they were high before ; for strait they saw His royall will , and knew their soveraign Law. 80. Then , as Death groaning lay , He drew the dart From his own Bodies side , and to the head With mighty vengeance stuck it in her heart . The wound , though deep , made not the weapon red , For all the Gore that at its mouth it spew'd Black as foule Styx's inkie puddle shew'd . 81. Thrice did the Monster gaspe ; and then let flie Her cursed Ghost , which stole its way to hell : Her carcase stretch'd out on the ground did lie , Her chap fell down , her tongue in which did dwell All poisons 〈◊〉 , hung dangling out ; Thus she Who reign'd o'r mortals , felt Mortalitie . 82. But the brave Conqueror thus having slain Her once , by killing her , resolved now To slay her by restoring her again To her accursed life ; for from below He beckned her pale Ghost , and bid it dwell At home again , as in a fouler Hell. 83. And now , said he , since thou hast felt my might , Remember my command , and live again ; Henceforth , thou with thy sting no more shalt fight , Nor on thy Prisners clap a slavish chain : Yet use thy dart ; for'tis my royall will Though I forbid thy rage , to let thee Kill . 84. Thou who before , the tyrant wert , shalt now The servant to my mortal Brethren be , And ope the gate by which from Life below Their Soules shall flie to live and reign with me ; But see their bodies in their quiet sleep Untill I call for them , thou safely keep , 85. This double Conquest gain'd ; He look'd aside And sneaking in a Corner of the Toomb Corruption , with her Worms about her , spi'd , Who crawl'd and wrought withall their might to come And seize upon the Body ; but as yet Could not finde strength enough to reach to it . 86. He spi'd them there , and charg'd them to be gone : At which great word they into nothing fled . With that his sacred body he put on As easily as he some Cloak had spread Upon his shoulders , or his finger put Into an Annulet exactly fit . 87. Thus hast thou seen a tryed fencer from His bloody Sceen of prowess , with the prize His virtue purchased , returning home There to enjoy his glorious victories ; But first he cloaths his arms , and breast , and back , Whose naked valour scorn'd the combats shock . 88. His heart with life and joy strait gan to leap , His veins with new-recovered blood grew hot , His blessed eyes threw off their 〈◊〉 sleep And their long leaden night of Rest forgot , Afresh the Roses budded in his lip , New smiles and graces in his checks did trip . 89. Off fell the Napkin , and the Winding Sheet , Not daring to conceal the Beauties which In a strange Confluence of Glory met All Parts of his pure Body to enrich , Which , fairer than the Sons of Men before , Out-shined now its former Graces store . 90. For passing through the Seirce of Death , it there Lost all the grossnes of Mortality , And riseth more illustrious and cleer Than silver Venus in the Evening Skye : What was but course and animal till now , Doth most refined , and Spiritual grow . 91. It doth no longer like a Prison sit Obscure and lumpish on the soule , but is Made light and pliant , and compleatly fit For her , and for her nimblest Bus'nesses : And as our ready Wings doe every where Move with our , Wills so that can doe with Her. 92. For He who our brave Sprightfulnes could make Of dull and sleepy Nothing , easily may Teach heavy Flesh and Blood how to awake Into Angelik Purenesse , and array It round with full as fair a robe of light As makes the Cherubs or the Seraphs bright . 93. But now the promis'd Time was come , and He As early as the third Day ment to Rise : Remarried to his Body instantlie Out of his Toomb He leaps ; not in the guise Of boistrous Lightning which doth rend the Clouds , But that which through unbroken Bodies crowds . 94. Oft hast Thou seen the sprightfull Image flie Compleatly through a Chrystall Wall , which yet Unbruis'd , uncrack'd it leaveth : So did thy Much purer Lord through the stout Marble get ; For still it kept the Tombes Mouth close , and still Was trusty to the Priests unmoved Seal . 95. Thus Psyche , e'r the dull World was awake Life Rose for it , and Deaths strong Gates set ope , That it aforehand might a Passage make Unto all mortal Ashes to get up : His Members Risen are in Him their Head , Though yet in Death they never went to Bed. 96. His Resurrection a sure Ernest is Of theirs who ever dyed , or can die : He buried was onely the Grave to dresse , To purge , to sweeten , and to Sanctifie : That in that safe retiring Room his Freinds May take their Rest , untill for Them He sends . 97. Indeed all Joyes seemd to be slain when He Compleating Bitternesses Tragedy , Fetchd his last gasp upon the fatal Tree : But this deer Morning they reviv'd , and by His rising Body so refined were , That They like it , Spiritual appear . 98. No wonder this sweet Day doth sit so high In pious Soules esteem , and bear away The reverend glory and solemnity Of the old consecrated Sabboth Day : No wonder that upon the first Daies head The Sev'nths fair diadem is established . 99. T is true , on That , when God six daies had wrough : Fetching from Nothing Whatsoe'r We see , And All this All unto perfection brought ; He stay'd his Hand , and order'd it to be To sacred Jollitie a constant Feast , That all Things else might play , when He did rest . 100. But on this Day , his Rest was far more great ; For all his life full hard He laboured had , He wept , He struggled , and his blood He Sweat , His strength , his life , He spent , on Death He Trod : And trampled Hell ; and now Rose up again In matchlesse 〈◊〉 evermore to reign . 101. O noble Sabboth ! may all Glories swell Each houre and minute of thy sacred light : May Pieties best Exultations dwell In thee alone : and cursed be the spight Of any Heresie which e'r shall dare Thy festivall Prerogative to impair . 102. The other Sabboth was a Shade of Thee ; And Thou the Copie art of that which shall Amidst the Triumphs of Immensitie Be all Heav'ns everlasting Festivall ; A Feast which shall no higher Title know Than the Lords Day , and this brave Day art Thou . 103. But zealous Magdalene could not rest in Bed : O no ; her Soule was here seald in the Tombe , And though the Sabbaths Law did her forbid Untill it selfe expired were , to come And seek it here ; yet now she could not stay To be conducted by the mornings Ray. 104. She , and another love-enflamed Friend Borrow'd Speeds Wings , and having purchas'd store Of pretious Ointment and of Spice , to spend Upon the sacred Corps , set forth before The Sun gat out of bed ; but as they came Neer to the Tombe , He peeped forth on Them. 105. He peeped forth , and little thought that Day Was up before , and had prevented Him. This Day was Jesus his , and scornd to stay And be beholden to the tardie beam Of glaring Phoebus , since it of its own Glories had ample store its head to crown . 106. So had the Corps of Sweets , had it lain still ; But this was gone : Yet shall religious They Finde something which will their Devotion fill With Satisfaction , and in full repay Their Odours Price ; for in the Tombe they see An Angel sitting in bright Majesty . 107. This was that noble Spirit who in haste Flew down from Heav'n , just as thy Lord gat up , And whose prest bus'nes was , away to cast That mighty stone which did the Tombs Mouth stop , That these religious Visitants might there See how their Saviours Words performed were . 108. And gallantly his blessed Work he did , For at his mighty coming Earth did quake ; The Seal was startled , and in peeces fled ; The trembling Stone was ready too to break , And had in shivers fallen , had not he Roll'd it aside , and bid it quiet be . 109. When loe the Watch which at the Sepulchre Guarded the High-priests Sin with Swords and Spears , Forthwith beyond their own protection were , Being arrested by prodigious Fears ; The Hills Commotion reached to their Hearts , Which with the Seal split in a thousand parts . 110. But chiefly at the Angels Presence They Were seiz'd with their intoletable Fright : His shining Roabs were glorious as the Day , And partners with the driven Snow in white ; For 't was his Easter Suit , the Suit he had To honor this bright Feast on purpose made . 111. And yet the Lustre which kept Holiday Rejoycing in his delicate attire , Could not such wealthy floods of rays display As streamed from his aspects fairer fire , For in the Majesty of his sweet face A spring of living lightning bubling was . 112. In this celestiall bravery his threne He took upon the stone he rolled thence , Whence his illustrious terror he upon The eyes of all the Soldiers did dispense ; At whose bright dint forthwith each man let fall His sword , and tumbled down himself withall . 113. They tumbled down , and where they tumbled , lay For though they gladly would have farther fled , Alas they had no Power to run away , Pallid Amazement naild them there for dead . Thus they who came to guard thy Saviours Tombe , Into capacity of their own were come . 114. When the two Maries spi'd this Stranger there , And all the Watch before Him slain with Dread . They in their Passion began to share ; And had not Innocence its Protection spred Over their hearts , this Apparition had An equal Conquest on their Spirits made . 115. But when the Angel saw them drawing neer , He sweetly intercepted further Fright : You have , said he , no portion in this fear Which on this Watch of Wickednesse doth light : I know your errand well , ( and here he smil'd And all his face with gentler lustre fill'd . ) 116. You likewise Come to Watch the Corps , but yet To Pray withall : You Jesus come to finde , Although his Crosse and Shame themselves do set Full in your way to daunt your pious Minde ; You bravely Come , although a Guard stood here , Your Spices and Devotions to prefer . 117. You in courageous forgetfulnes Of your faint feeble sex , Come to attend Upon his body who forsaken is By his own Masculine Scholars ; I commend Your early valiant zeal ; although it be Arrived here too late your Hopes to see . 118. For Jesus earlier was up than you , And unto slaughter'd death bequeath'd his Tombe : His royall Word long since He pass'd you know , And this prefixed morning being come , Impossible it was that longer He In Deaths coldregion should froazen bee . 119. Doubt not this news I tell ; Come in , and let Your eyes convince your hearts ; His empty bed You see , with all the Cloaths and Sheets of it ; This Bed from whence He nobly flourished Into new life : a cold dead bed ; but He You know sprung first from dry virginitie . 120. The Angels Words the holy Women read Plain in the Grave , and in the Grave-cloaths ; yet So deeply were their Soules astonished At this 〈◊〉 of wonders , which beset Their unprovided thoughts , that they surmise Some pleasing error flattered their eyes . 121. Which He perceiving , sweetly chode their doubt , Their jealous faintnes , and dejected eyes ; Demanding why they in Deaths Closet sought For Him who thence to open life did rise ? He cheers them then , and tels them they shall be The Angels of this news , as well as He. 122. Make haste said he to the Disciples , who As jealous of this busines are as you ; Bid them be cheerly and to Galile goe , Where unto them their Lord himself will show : And , gentle Soules , you to forestall their doubt , May tell them you from me this message brought . 123. Out went the pious Women in a sweet Distraction of loving feare and joy ; The glorious Miracle did feare beget , The blessed news , new comfort did display . With doubtfull certainty they trembling ran , And told their sight to Peter , and to John. 124. Deer Sirs , they cry'd , ô what , what shall we doe ! The onely Relict of our Hope is gone ; But where our Lords sweet body is , or who Hath born it from the tombe , God knows alone : We with these eyes the empty Grave beheld , Which us with terrible amazement fill'd . 125. Indeed an Angell , if our fancie did Not cheat our ears , joy to our sorrow spake , And told us that our Saviour from his Bed Of death was rise , commanding us to make You with the news acquainted : But whate'r The matter is , our hearts still beat with fear . 126. He bad us charge you and your Brethren all To meet in Galile ; For there , said he Their risen Masters apparition shall Requite th' attendance of their Pietie . O that it might be so ! though he had set Ev'n the Worlds furthest end for you to meet . 127. So spake the Women ; but the standers by , Shak'd their wise heads at the unlikely news ; And , see , said they , the wilde credulitie Of female hearts , whom fancy doth abuse ! How fine a storie they can forge and fashion Of no materials , but imagination ! 128. And yet for all this censure ; wiser John Fir'd at the news , thought not of Galile , But in Loves loyall disobedience ran Hither , the present Miracle to see . The same spur prick'd on Peter too , and He Stoutly set forward in his company . 126. Unto their Prey no Eagles e'r did post With heartier Speed ; ne'r did Ambition make To Crowns and Scepters more impatient hast ; No Spark to Heav'n its course did ever take With braver Zeal ; than this religious Pair Flew to observe the empty Sepulchre . 56. But John , in whose soft Breast more flames did reign , More flames of Youth , and more of gallant Love , His fellow-traveller did soon out-strein , And gat before : In vain old Peter strove ; For though his Tongue were alwaies forward , yet John had the quicker Heart , and nimbler Feet . 131. He first came to the Tombe : but stricken there With awfull reverence , onely sent his Eye Into the bottome of the Cavern , where The Resurrections Relicts He did spie , The linen Clothes , which had the grace to kisse The sacred Body of all Sweetnesses . 132. But panting Peter there arrived , ' in The wonted boldnesse of his fervid Zeal , Entred the Cave : Which pattern straight did win So much on John , that to the Spectacle He follow'd Him , and with joint Wonder , there Gaz'd and examined the Sepulchre . 133. He gaz'd , and cleerly found his Eye told true : This rous'd his Faith , and made Her likewise ope Her Eyes the blessed Mystery to view : She look'd , and plainly saw Her Lord was up ; And needed now no Angels Tongue to seal To Her the Truth of that grand Miracle . 134. These two Disciples having seen their fill , To feed upon the Wonder , home return'd : But Magdalene , who had thither follow'd , still Stay'd by the Tomb to quench her Heart which burn'd With Griefs impatient Love : The Springs which kept In both her Eys , she Bravely broach'd & wept . 135. She weep'd , and pitted her prevented Spice , Which now breath'd short , and panting lay , to see It came too late to be a Sacrifice Unto the Lord of Sweets : She weep'd that she Her Tears Drink-offring could present no more On his Feets blessed Altar , as before . 136. Had she the plenitude of whatsoe'r Th' idolatrous World ' adores , she still would be Poorer than Poverty it selfe , whilst here She nothing findeth but Vacuity ; The empty Tombe with open Mouth , alas , Tells her her onely Gem removed was . 137. Removed , and quite lost , for ought she knew : And how can Mary live without her Life ! Such lamentable Mourning never slew The Turtles Joies in her disconsolate strife Of Love and Grief , when her dear Mate is lost ; As this sad Storme of Weeping , Mary tost . 138. Thus having Weep'd for what she saw ; again She look'd to read fresh cause of further Tears : But in the Tombe she spi'd new Splendor reign , Two Angells ready to out-shine her Fears , And drie her Cheeks with Comfort , there did sit , One at the Monuments Head , one at the Feet , 139. In festival Array they gorgeous were ; Being clothed in Joies Colour , milkie White : Woman , said They , what reason finde you here To cloud your brows in this fair Sceen of Light ? Alas , cri'd she , what Light mine Eyes can cheer , Seeing my Lord is laid I know not where ? 140. Her Eyes here gush'd a fresh , and back she turn'd To give their crowding Streams full Liberty ; But Jesus Heart , which melted , as she mourn'd , And answered ever Tear by Sympathy , Could not endure her gentle Soule to see Suspended longer in this Agonie . 141. For back unto his Sepulchre he stepp'd , That his dear Weepens loyal Eyes might see Their earned Spectacle : And , Why she wept , Was his soft Question ; but blubber'd she Blinded with Grief , could not discover Who It was examin'd her about her Woe . 142. She took Him for the Gardner of the place , And meekly pray'd him if he had Removed The Body thence , to tell her where it was , That she might goe and wait on her Beloved : And 't was the Gardner , who did plant and dresse The World in goodly Braveries excesse . 143. The Gardner who betimes a Weeding fell , Ev'n in the virgin Spring of his Creation ; Those rank encroaching Weeds which on Heav'ns 〈◊〉 Aspir'd to over-grow the new Plantation , Up by the roots he pluck'd in righteous ite And threw them thence into eternal Fire , 144. The Gardner who at length deign'd to come down Unto his Nurserie in Earths Valley , where All Tares and Poisnous 〈◊〉 that 〈◊〉 had sown He rooted up ; and out of matchlesse care To make the Soil be fertile , every Bed With his own pretious Blood he watered . 145. The Gardner who contented was to let The Thorns upon his Temples rather stand , Than they should vex the Grafts which he had set In his own Body by his tender hand . The Gardner who indeed had born away What in the Tombe untill this morning lay . 146. But pittying Magdalens gloomy sorrow , He Whose single potent Word all Clouds can clear , In Loves milde tone , the onely musick she Could be delighted with , saluted her : Yet his salute was neere as short as sweet , For onely by her name He Her did greet . 147. Mary , in Maries ear no sooner sounded From Jesu's lips , but to her breast it flew , And with incomparable joy rebounded Upon her wakened heart : She straitway knew The blessed voice in her own Name , for this With sweet significance did echo his . 148. She knew 't was Jesus ; and her heart must now Have split with swelling triumph had not she Unlock'd it strait , and let it freely flow In a full torrent of high Pietie . Her Life , her Love , her Heav'n , when least shee thought , Were all at once to her fruition brought . 149. Surely a Breast so soft as hers , had by This sudden onset of all joyes been broke , Had not her Lord with his own Potency Assisted Her to beare the mighty stroak . Master , she cry'd ; but then could not go on ; Her ecstafie her other words out-ran . 150. Down flat she fell , and aimed at those feet Which pious she before did oint and kiss . No Haste , dear Mary , Jesus cry'd ; for yet At ample distance my Ascention is ; But go and tell my Brethren I intend Unto our common Father to ascend . 151. At this injunction Marie needs must goe , Who on the Angels errand went before : And yet her loyall Heart could not doe so , But still behinde did linger , to adore Her lost-found Lord ; whom that she ne're again Might loose , Her Soule she to his feet did chain . 152. This Message startled the Disciples ; but The hubbub of the City mov'd them more ; For by the Watch-men now the news had got Into the Town , and knock'd at every door : The High-priests wakened at the summons call A Common Council , and to Plotting fall . 153. Their Heads they beat , and boulted every way How they their now endanger'd fame might save , How they might damp the Resurrections day , And stop the open mouth of Jesu's Grave . Long did they think , but could no trick contrive How he who lived might not seem to live . 154. For Belzebub who us'd to have his Place In all their Councils , tardy came that day ; His new-received wound , and deep disgrace Upon his vanquish'd heart with terror lay : Yet seeing them so forwards , lothe he was The Priests in his own trade should him surpass . 155. He rais'd his head , and wiped off the gore , Three times he sighed , and three times he shook His broken horns ; and at the last , he swore By his own might and realus , that though the stroak Took him at unawars , yet Jesus had How e'r he brav'd it out , no Conquest made . 156. And , had he been , said he , a generous foe , He would have pitch'd the day , and pitch'd the field , With trumpets sound he would have march'd unto The fight , and not his slie designe conceal'd ; He would have called Heav'n and Earth to be Spectators of his noble Chevalrie . 157. But having told his fellow-thief , that he Would meet him strait in Paradise ; by night He hither stole , and by base Burglarie Broke ope my doors : though we with open might In our brave battell gave him fairer play , Marching full in the face of Heav'n and Day . 158. Then finding that his chain would reach unto Jerusalem ; Lo all my fiends , he cry'd , You by this token suddenly shall know How vain is all that Galileans pride ; The foolish Carpenter forgot his trade When he this chain to binde great Satan made . 159. This wretched Chain : which yet shall serve to be The Instrument of my Revenge , for I Will back to Salem , where my Victory Attends my Coming ; Never credite my Cunning or Power , if I these Fetters lay Not on his Subjects , and draw home my Prey . 160. His gooly Doctrine 't is that they must take His Yoke upon their Necks ; and for this once I care not if I take the pains to make Them learn their Lesson ; that they may from hence Be well informed , whether I , or He Who said his Yoke was light , most Lyar be . 161. Hell cheered by its Kings fresh courage , peep'd Forth from its timorous holes , and took new Heart : When He , to make good his bold Boasting , leap'd Up from his Denn , and through the Earth did dart : But at his heels , befides his Tails long Train , He drew the longer Volumes of his Chain . 162. Then cloth'd in unsuspitious Air , into The Sanhedrim he comes and takes his Seat Next to the plotting High-Priests elbow ; who Strait felt his Brains with politike counsil beat . He little knew his Prompter was so neet , Nor heard Him when He whisper'd in his Eare , 163. So well He lik'd the Plot he had conceiv'd , That looking cheerly up , Grave Sirs said He , Think not that this Impostor has bereav'd Us of all Counsil , but give ear to me ; And if my Project fails , say Caiaphas Less Power in Policie than Jesus has . 164. Are We the Men , and these our Brains , which have So tossd Him up and down ; first to his Cross , Then out of Life , and then into his Grave ? And should our wisdome now be at a Loss ? Or should ignoble Nazaret able seem Ev'n to out-vie our learn'd Jerusalem ? 165. Full strange I grant , the Soldiers Story is , As in their staring Eyes , and startled hair Your Selves too evidently read : But this Doth onely for our Policie prepare More noble matter , such as may befit The reverend Sanhedrims profoundest Wit. 166. Indeed I hitherto beleeved that Magicians Power with themselves had di'd ; But since this one Example tells Me what I never head from all the World beside ; We must resolve e't it too rank be grown This Conjuration to conjure down . 167. I tell you sirs , should We no medicine finde To salve this soar , the Romans would deride That violent zeal in which we all combin'd To get this Galilean crucifi'd ; And Pilate would triumph in earnest that His hands he washed from this bloody 〈◊〉 , 168. Nay our own Bandogs too , the wid-mouth'd Crew Whose shamelesse bawling brought about our plot , May turn their boistrous throats at us , who drew Them to that Rage : sure they will ne'r be got To serve us with another roar , unless We can maintain that they did well in this . 169. My finall Counsell therefore is , that We By Monies virtue trie what may be done : Believe it , Mony 's of that Potencie That no miraculous operation Can counterveile it : You remember what Poor thirtie silver peeces for us got . 170. And if that silly summ so wrought upon His owu Disciples heart , judge you what may By twise , or thrise as much , or more , be done Upon this mercenary guard , since they Have no Relation nor no Reason why They should be tender to maintain a lis , 171. I say A Lie ; and if that scruple you , Remember 't is the way in which We went , When Witness we suborn'd to overthrow Him whom our selves knew to be Innocent . Our Purpose then aim'd to assert our Law ; And therefore good it was , and may be now . 172. To you I speak who in our Sacred Writ Well versed are : You know what Abraham did , And Isaac too when Need required it , In Gerar's Court ; what David when He fled To Nob and Gath : and if such Saints may Lye , Who dares that Priviledge to Us deny . 173. Fear not , sage Brethren , God himselfe allows This Dispensation ; for otherwise He in requital had not built an House To shelter the Egyptian Midwives Lies . Indeed to th' People we preach Truth ; for why , Dull Soules , they know not when 't is fit to Lie. 174. Since then the Soldiers Mouthes no lesse are ope Than Jesu's Grave , the surest Course will be With that thick Clay call'd Money , them to stop , This is the onely Bung and Seal which we Can clap upon them : and you need not doubt That 〈◊〉 will ever through this damm burst out . 175. Weol bid them say , and , if need urge them , swear , That whilst they with long Watching fell asleep His bold Disciples who in ambush were , Favour'd by Night , unto the Tombe did creep , And taking thence their Masters Corps by thest . His winding Clothes in craft behind them left . 176. Our promise likewise they shall have , that we The bus nesse with the Governor fair will make , And from his wrath give them Security . It is but equity , that we should take Some pains in Forgery so to defend Those who doe with their Lies our Cause befriend , 177. When thus their lying Oracle had spoke , His Counsel highly pleas'd , and every one Into applause and acclamation broke In glad presumption that the Feat was done : In were the Soldiers call'd again , and told What they must doe ; & forthwith shew'd the Gold. 178. As when the Fouler hath some Mirrour set Whose gaudy lustre playes about the Aire : The silly Birds regardlesse of the Net , Are suadenly inamor'd of that fair But fataly insidious Bait , and flie With crurping joy to their Captivitie : 179. So by the Golds enchanting Splendor they So ravish'd were , that straignt they undertake Their cursed Task ; and having had their Pay , Into the Streets with full-mouthd Lies they break , Railing , and banning the Disciples for Stenling their Master from his Sepulchre . 180. T was not a quarter of an houre , that we Borrow'd to ease our heavy eyes ; and yet So dextrous were they in their Theevery , They catch'd that very cue to compasse it : Let All , they crsd , who long compleat to be In Theeving , goe to Schole in Galilee . 181. The credulons Vulgar , without more adoe , Snatch'd up this News , and spread it all abroad : And from that day this Lie did current goe Amongst the Jews , who though unto their God The God of Truth , they would no Credit give , These hired lyars readily beleeve . 182. But as the timorous Disciples now Themselves had in a private Lodging hid , Their loving Master was resolv'd to show How tenderly he them remembered : In Galile he promis'd to appear , But he cannot their Joy so long defer . 183. An holy Pair he with his Company Had at Emmaus entertain'd to day ; Where as he brake the Bread in peeces , he Tore from their clouded eyes the veil away ; And with like favour now he hastes , to cheer His sad and thoughtfull Friends assembled here . 184. This very Ev'n the Doors being made as fast As locks , and barrs , and fear , could make them be ; He whose pure Body through his Tombe had pass'd , Enter'd the House with like facility . They slander'd were abroad for stealing Him : But now he seem'd to steal at home on Them. 185. Yet , as excessive unexpected Blisse Doth swallow up Beliefe in Ravishment : So the Disciples all amaz'd at this Strange Apparition , mutualy bent Then frighted eyes , and held their hands on high , Confounded in a silent ecstasie . 186. But he , the King of Comfort , op'd his sweet And gratious Lips , and Peace be to you , said : Though I in love prevent my Promise , yet You have no reason Friends , to be afraid ; Loe It is I your Lord ; observe these wide Tokens both in my Hands , and in my Side . 187. Imagin not that you some Spirit see , These Mouthes proclaim as much as I profess : You know a Spirit cannot wounded be , Nor wear such Marks of humane Passivenesse : Come handle Me , and be assured well If not of what you see , of what you feel . 188. This sweet Assurance was so full and cleer , That it exceeded their Capacity , Who by its Torrent over-whelmed were , And thrown into admiring Joies soft Sea : Thus those who gaze on Phoebus , cannot see Him , for his too much visibility . 189. So strange a Thing is Joy if unawares It be surprised by Fruition , that In fond amblguous Jealousie it barrs Out what it does possesse ; and aiming at Some proofs of what is absolutely clear , Transfigureth it self from Joy to Fear . 190. But Jesus their amazement to allay , Grows more familiar , and calls for Meat : A Fish and Honey-combe before him they Present , and friendly he vouchsafes to eat ; Though Paradise its Sweets for him prepar'd , He this plain Diet with his Friends preferr'd . 191. Then in kinde Anger he to Chiding fell That they so long their Faith suspended , though He of his Resurrections Miracle Had by eye-witnesse sent them Proof enough : He Chode ; but with such sweet and dainty Art , That every Wound he made , was with Loves Dart. 192. This done ; his Peace to them again he gave ; That Peace he purehas'd , when he trampled down Hell into Hell , and Death into the Grave ; When he appeas'd his mighty Fathers Frown ; When Heav'n and Earth , at enmity before , To blessed Amitie he did restore . 193. Then breathing on them with that noble Breath Which first inspir'd Life into Humane Heart ; The dearest Gift , said he , that ever hath To Man been given , I to you impart ; It is the holy Spirit of Heav'n , which now With blessed heat shall in your Bosomes glow . 194. Hencesorth , whose Sins soever you remit , By this great Patent , I my Selfe Forgive ; And whom you Binde to the infernal Pit , Shall from your Sentence purchase no Reprieve . As Me my Father sent , so send I you , To by my potent Deputies below . 195. This said : into Invisibility Himselfe he shut , and so from them withdrew : When They , who now no longer him could see , On Joies and Loves , and Faiths Wings , after flew ; Pouring ten thousand Blessings on his Name , Who with such Solace to their Sorrows came , 196. But Thomas , who this while had absent been , Returning now ; They met him at the Door , Shouting and telling him what they had seen ; Each Circumstance they shew'd him o'r and o'r , Their Lords great Promises they did repeat , And how he shew'd his Wounds , and how he eat . 197. Thomas amaz'd at their Relation , stood Silent a while , uncertain what to say , Or how he should repulse that swelling Flood Of most unanimous Confidence , which they Stream'd forth upon his Incredulity : At last he stamp'd , and cri'd , It cannot be . 198. I grant that Fancy may doe much , and you Perhaps imagin all is true you say : But there 's no reason my Belief should bow To your Imaginations : You may By probabilities perswade Me far ; But no such thing can I discover here . 199. I am not so much wiser now at night Than I was in the Morn , as to admit What then to your own indgement seem'd so 〈◊〉 , That you , as well as I , rejected it : Why must it real prove in you , which We In Magdalene so fantastick took to be ? 200. When with these Eyes those Wounds I have descri'd , And put my 〈◊〉 where the 〈◊〉 we 〈◊〉 〈◊〉 When I have thrust my Hand into his 〈◊〉 , And felt that no Imposture there does grow : I of your minde may be : But mean time give Me leave not at a venture to Beleeve . 201. ( Thus Heav'n in Wisdome and in Love , thought fit To let thick Clouds of Doubt objected be Before the Resurrections Truth , that it Might fairer break from that Obscurity , And pierce all faithlesse Hearts obdurate Stone As it the Marble of the Tembe had done . ) 202. Resolv'd in this imprudent Prudence , he Eight Dayes continued ; when their Lord again The doors being bolted close , as formerly , To his Disciples did his Presence deign ; Whose sprightfull Comming though it startled them , Lesse strange and doubtfull than at first did seem . 203. But Thomas , unto whom the Sight was new , Afflicted stood with quaking Joy and Fear ; His Masters blessed Looks he plainly knew , And yet his Fancies something dubious were ; He blush'd , and then grew pale , and blush'd again And to crosse Passions gave at once the rein . 204. When Jesus saw him tortur'd on this Rack , With gratious gentlenesse , Come neer , he said , And thine own Satisfaction freely take ; Loe here my Wounds before thine Eyes display'd , Come pierce thou them again ; 't will be lesse grief , Than to be wounded by thine Unbelief . 205. This Condescent so conquer'd Thoma's heart , That with compleat Assurance , on his knees He falls , and cries , My God and Lord Thou art : Not onely by these wide-mouth'd Witnesses I finde thee so to be , but also by The heav'nly Sweetnesse of thy Lenity , 206. I finde that thou eight dayes agoe wert here , When foolish I so faithlesly was Wise ; Thou heardst how obstinately I did dare The pregnant Witnesse of my Fellows eyes , Thou heardst what bold Conditions I set , Before my Faith their Story would admit . 207. O I beleeve , dear Lord , and ready am If need require , such Wounds as those to bear In spreading forth the glories of thy Name To any Nations , whether far or near . Pardon my tardy Faith ; it doth suffice That I have felt those Tokens with mine eye . 208. Jesus repli'd : Thou build'st thy Faith upon Thine eyes , ( and happy 't is that thou dost so : But in how full a Stream shall Blessings run Into their soft and pliant Bosomes , who Ne'r saw these deep-writ Characters , and yet Unto the Credit of their Truth submit ! 209. Here Jesus stepp'd into his Secrisie And vanish'd from their wondering sight ; but yet He sundry times returned to their eye As his divinely-wisest selfe thought fit : Famous his presence was on Tabor , where He to five hundred did at once appear 210. Yet not transfigur'd , as before ; for now His proper Shape was radiant Majesty : For from all Mortal Drosse refin'd , you know Out of his Tombe he sprang , no more to be By any Cloud bedimm'd , nor had he need That Heav'n should ope its Mouth his Worth to spread . 211. This was that solemn Apparition he On Easter Morn by Mary promised , That the appointed Sceen might ready be With plenty of Spectators furnished : And so it was , for his Disciples thither Had gather'd all their trusty Friends together . 212. When loe their Hopes they met upon the Mount , And more than their Ambition too ; for now Jesus set ope his Lips , and let the Fount , The blessed Fount of potent Sweetnesse flow , Which in the Chanel of these Words upon The Heads and Hearts of his Disciples ran . 213. The Nerves and Sinews of all Power and Might Which spread through Heav'n and Earth so far and wide Here in this single Hand of mine unite , And to my royal Will alone are ti'd ; By virtue of which Soveraignty , I Commit to you compleat Authority . 214. Goe take your Charge ; whose Limits here I make Coequall with the Worlds : My Gospel preach To every living Soule , for whose dear sake I on the bitter Crosse my self did stretch , That in as large a Circle as the Sun The more illustrious Beams of Grace may run . 215. He who despiseth your great News , and You , Shall doe it at his own Soules price , for he Shall finde his slaming Punishment below In Desperations Eternity : But he who to your faith his own doth give , As long 's that other Dying is , shall live . 216. Nor shall his Glory onely future be ; Miraculous Power shall on him attend , Upon the stoutest boldest Devills he Shall invocate my Name , and make them bend ; From mortal Bosomes he shall them expell , And sorce them howling home unto their Hell. 217. Babels Confusion shall not him confound , But every Language on his Tongue shall dwell , That He my Gospel freely may resound , And every Ear with its Salvation fill ; I who did it create , as easily can With Words , as Meat , supply the Mouth of Man. 218. In vain shall Scorpions bite him , and in vain Shall Adders sting him ; by my power he Over all Serpents shall as surely gain As over Hells foule Dragon , victory ; For those mysterious stings I did endure Shall from their dint and danger Him secure , 219. In vain shall Poyson steal into his Cup , And thence into his Bowells slide ; for he Although he should drink all Thessalia up ; Or Sodoms Lake , shall not invenomed be : That Cup which on my Crosse I drank , shall make Wholsome to him all Draughts that he can take . 220. More Virtue than in Trees and Plants doth grow ; Much more than Balsame , in his hand shall dwell ; Those whom incurable Diseases throw Upon their desperate Bedds , shall straight grow well If touch'd by Him whose faith on Me relies , The grand Physitian of all Maladies . 221. But his Initiation must be By being washed in the potent Name Of Father , Son , and Holy Ghost , that he May know at whose sole Honor he must 〈◊〉 , Remembring he by Baptism unto 〈◊〉 Was consecrated , but the Triple On. 222. So spake the mighty Lord : and then again With-drew himselfe , that they might feed upon These heav'nly Priviledges he did deign To earth , by faithfull Meditation ; He knew his Presence was right dear , and yet He by Withdrawing more endeared it . 223. But now the signal Time was come , when He Who cheer'd the Earth for forty dayes with his Bright Apparitions , meant that Heav'n should be Embellish'd with his glorious Accesse , That he might , as Himselfe he raised hither , So also reach his Resurrection thither . 224. His dear Companions now again he met , ( So dear , that loth he seem'd with them to part , ) And walking Them along to Olivet , Spun out the Time by Loves discursive art : But on the Mountains Top arrived , he Began in Tone and Aspect chang'd 〈◊〉 be . 225. Stir not , said he , from Salem , but attend The Fathers Promise you have heard of Me , It was a Baptism which doth far transcend Johns poor and frigid institution ; He Baptiz'd with Water , but your Baptism shall In Heav'ns sweet Spirit of Fire immerge you all . 226. Erected at this solemn Item , they No lesse than Crowns and Sceptres fancied : Yet still their Thoughts below the Promise lay , Hankring in Earths dull sphear , for nothing did They reach , but what too worthlesse was for Him Their great Ascendent Lord to leave to them . 227. We know , said they , that 〈◊〉 Crown is 〈◊〉 Unto thine onely Head , most fit for it : Is this the Time dear Lord , that thou wilt shew And make thy Title good ? Shall we now 〈◊〉 On our inferior Thrones before thy Feet , And to the Tribes of 〈◊〉 Judgement 〈◊〉 228. Thus when wise 〈◊〉 along 〈◊〉 〈◊〉 They to 〈…〉 , And for their Maint nance 〈…〉 : But the 〈◊〉 - 〈◊〉 〈◊〉 tall to 〈◊〉 〈◊〉 silly 〈…〉 〈◊〉 delight , and 〈◊〉 〈◊〉 229. Jesus , who at his Parting could not Chide , This secular Grossenes of their Thoughts pass'd by , And with all delicate Gentlenes repli'd , Those Times and Seasons which enshrined lie In Gods own Cabinet , too mystick be For you to dive into their privacie . 230. Yet though this Mystery you may not know , Ten thousand others you shall cleerly see , When the eternall Spirits Power shall flew Down on your Heads : Your Glory then shall be To goe as Heralds , and my royall Name Through every Quarter of my World proclaim . 231. Hast Thou not seen the glittering Spark Ascend With natural Lightnes to its proper Sphear ? So glorious Jesus , having made an end Of all his sweet and blessed Bus'nes here , Upon the Wings of his own Puritie Lifted himselfe up to his Native Skie . 232. They started at the sight , and with their Eyes And Heads , and Hands , all elevated high , Labour'd to trace his Path , and to arise After their to wring Master , who did flie A way with all their Hearts : when loe a Cloud Between their Ecstasie and Him did crowd . 233. It crowded on apace , for fear to misse That honour which would make it fairer be , And dress'd with more celestial Statelinesse : Than the brisk Forehead of Serenitie : So fast it crowded , that the tired Winde Which would have born it , puffing came behinde . 234. All other Clouds which its Prerogative saw , Grew black with Greif , and melted into Tears : When loe the Welkin clears her dainty brow , And smiling Duy with open eyes prepares Her Admiration to gaze upon The Motion of a fairer sweeter Sun. 235. This happy Cloud her delicate shoulders bent And meekly stooped to her Makers Feet ; Her pliant Volumes gather'd close , and went Into the fashion of a Princely Seat , That in a seemly Chariot Jesus might Unto his Throne take his Triumphant Flight . 236. The golden Coach , studded with eastern Gemms , And burnished with living Fire , wherein Great Phoebus in his brightest glory swimms Through heavens high Chanell , never yet could winne , Such credit as this noble Chariot , which Gods own enshrined Beauties heer , inrich . 237. At the shrill whistle of each busie Winde All other Clouds in this inferior skie . Are faine to runne about : But this doth finde An undisturbed passage fair and high , And strait to Heav'ns illustrious Roof doth haste Without the helping Wheels of any Blast . 238. Earth was in debt unto those Clouds , till now , Which op d Heav'ns Pantrie , and raind Manna down ; But this , full Payment doth to Heav'n allow , Whilst to the Angels it bears home their own Diviner Bread , and by restoring more Than Earth receiv'd , doth nobely quit the Score . 239. That Israel-conducting Cloud which through The tedious Wildernesse of old did take So patient a Pilgrimage , must bow Its famous head to This : That did but make Way to the earthly Canaan , but this Unto the Heav'nly the brave Convoy is . 240. As Jesus thus soard through the Aire , he saw The Treasuries of every kinde of Wether , Of fair , of foule , of Rain , of Hail , of Snow , Which did their homage unto Him as thither His Coach arriv'd : He bad Them gently fall Upon his Earth , and then He bless'd them all . 241. So did He too that sweet and loyall Quire Of Larks , which with applauding Songs and Wings In delicate attendance did aspire After his mounting Train : Goe gentle Things Said He , and rest your weary pinions , I My other Choristers approaching spie . 242. Loe , at the Word , the Winged Legions , who Flutter about the everlasting Sphear , And on the great Creators bus'nes goe Throughout the World ; appeared hovering there : Great was their number ; and their Glory great , If they with Jesu's Lustre had not met . 243. Before his Feet their gracefull Heads they bow , 〈◊〉 down with sweet Extremities of Joy That they without a Veils Assistance now On his dear Eyes may look , which till to day Lay hid to them in too much light ; but heer Dressed in Humane Mitigation were . 244. For though some of our Quire had long before Enjoy'd the blessed Priviledge to see His the anthropick face ; though All did poure Their high Applause on his Nativity ; This was the time when Heavns Whole Hoste to fair And plenall view of Him advanced were . 245. A dainty and long-studied Song They had Compos'd , and tuned to a ge ntle Key ; But this excessive Sight of Sweetness made Their Acclamations correspondent be ; Their Wings and Hands aloud they clapp'd , and rent With louder Paeans all the Element . 246. But seing then his bright Retinue , who About Him shin'd like his reflected Raies ; They to their new Acquaintance smiling goe , And in their faces read their Soveraigns Praise ; For Gratitude had deep imprinted there Their glorious Redemptions Character . 247. These were those holy Soules , who long had layn On the soft Pillows of great Abrahams breast , Looking and longing when their Lord , would deign To bring them to his sweeter nobler Rest ; To chase their Mists and Shades with his own Ray And turn their doubtfull Dawn to High-noon Day . 248. Great Abraham himselfe was there with them , And shined with a choise and leading Grace ; The Patriarchs , and Prophets next to Him , Each in their proper Dignitie and Place ; Then every pious Man , and Woman , who Ventur'd in his hard Steps on earth to goe . 249. Their Charges many Guardian Angells saw , And highly triumph'd to behold them there . So , when the Ship which long hath labour'd through The Seas proud Wrath , unto the haven draws neer , The Pilots Eys and Heart with Joy are sill'd No less than with the Wind the Sails are swell'd . 250. But all the Quire , beheld the blest Supply Of their own Companies , which robbed were Of no small Part of their Fraternitie When sullen Pride upon Heav'ns face made warr , And many Empyraean 〈◊〉 fell From their fair Day , into the Night of Hell. 251. But ô what Torrents of divine Delight Through these Saints Bosomes ran with full Carreer , To see how neer of kin unto the bright And new apparent King of Heav'n they were ; They envy not the Angels radiant Dresses , Nor wish their silver Wings , or golden Tresses . 252. And that their Triumph might be sweetned by Harmonious Joy , before the Masculine Troop David did with his learned Fingers flie About his Harp , and beat those Accents up Which with her Timbrel Miriam before The Female Squadrons did to him restore . 253. But Jesus now to his officious Cloud Dismission gave ; ambitious of whose Place A Knot of gallant Seraphs came and bow'd Their youthfull Shoulders , that their Lord might passe To Heav'n upon the best of Heav'n , and be Drawn to his Palace in due Majesty . 254. Then Michael taking up the Standard , which With the Heart-blood of Death and Hell was red And charged with the glorious Crosse , did stretch It towards Heav'n , and forward fluttered . In this Array the Triumph marched on . Abashing Day , and dazzelling the Sun. 255. Thus He who lately that Procession went Where Spight , and Shame , and Scorn did Him attend , When He through Salems Steeets was kick'd and rent , And through a thousand Deaths led to his End , Is now tequited by a March , whose Glorie Gilds the Disgraces of his Passions Storie . 256. As to the Confines of the Sphears they drew , David his Harp and Throat did strein 〈◊〉 high That ancient Song of Glory to renew Which He had in Prophetik ecstasie Tun'd to a special and illustrious Lay , And sung aforehand to this noble Day . 257. Bright and eternall gates of heav'n , lift up Your cheerly Heads and know your 〈◊〉 As mine is now , so let your mouths be ope To entertain our universall joy : It is the King of glory , who doth come , That , and the sweeter heav'n now to bring home . 258. It is the King of War whose matchlesse strength Hath trode down our and your fell enemy ; Read but his Banner , where are writ at length The rubie tokens of his victory ; Ope , ope , as wide's your Heav'n can give you leave , And Him much greater 〈◊〉 all it , receive 259. The Chrystall doors no sooner heard the song . But in obedience , they echoed it ; Their everlasting bars aside they flung , And their resplendent 〈◊〉 open set ; Strait through the mighty gap a flood of gold Soft as the locks of 〈◊〉 downward roll'd . 260. With that , the Musick of the sphears burst out ; High were the streins , and delicate the layes ; And though a while sweet Davids fingers fought , His mortall strings to them He could not raise ; My harp must yeeld , He cry'd , but yet my heart Shall in your loftiest accents bear her 〈◊〉 . 261. Indeed those aires are so refin'd , and high , Onely the Hearts spirituall strings can stretch To the full compasse of their Harmony ; To whose pure chords , those Compositions which You with the Name of Musick honor heer , Are onely learned gratings of the ear . 262. Thus to the silver Orbs they came : When loe The Stars all trip'd about , and danc'd for joy ; And as the Triumph through the sphear did go , Phoebus unto his Lord resign'd the day ; His brighter Lord , from whose originall beam He takes his light , as all the stars from him . 263. But yet these beauteous stages onely were The fairely paved way and 〈◊〉 which see Unto that rairer larger Palace where Dwels light , and life , and bliss , and Heav'n indeed And therefore Jesus through these made hast , And only bless'd , and gilt them as he 〈◊〉 . 264. When to the 〈◊〉 of the 〈◊〉 He Was now arriv'd , and saw the world below : The gate of Soveraign 〈◊〉 Before its King it self did open throw : Of 〈◊〉 glories straight appear'd a 〈◊〉 〈…〉 but pure 〈◊〉 265. What joys , what smiles . what ravishments were here , What delicate extremities of pleasures ! Injurious the unworthy Parallel were , By 〈◊〉 〈◊〉 if we should measure These 〈◊〉 sweets , of whose 〈◊〉 All 〈◊〉 〈◊〉 not the 〈◊〉 is . 266. For never did the sharpest-pointed eye Or of the body , or the Soule of Man. Such 〈◊〉 of pure delight desery As all about these splendid Regions ran . Chanting those 〈◊〉 of 〈◊〉 no mortall 〈◊〉 Hath 〈◊〉 〈◊〉 to heat . 267. Into these vast Expansions as He went , Loe his Almightie Father came to meet him ; O Psyche hadst thou seen that Complement Of supream joy , with which he there did greet him , The Spectacle for ever Thee had blest , And with 〈◊〉 heav'n replenished thy breast . 268. Unfathomable streams of 〈◊〉 Attended on him and bare up his train A flood of most excessive gratulation Before him roll'd : But o how soveraign Was that infinitude of complacence Which brake from his own eys exuberance 269. On his Sons neck his radiant arms He threw And seal'd his lips with an inamor'd kiss : His noble Bosome then wide open flew , ( That home and Centre of eternall bliss ; ) To bid him welcome to that dearest bed In which or old he us 〈◊〉 to rest his head 270. Come , Come , said he , no more to part from hence My hignest will thou hast compleatly done And by perfection of obedience Bravely approv'd thy self mine onely 〈◊〉 〈◊〉 shall entertain thee , and For thy ocat sake , those who about this 〈◊〉 271. Hence forth I can look on my world below With comfort , which till now displeas'd mine eye ; For all its blots , and stains , and horrors , thou Hast nobly turned into purity ; It shineth now , wash'd by the liberal slood Of thine illustrinus all-cleansing blood . 272. I see thy wounds ; and I beheld the shame With which they were engrav'don thee ; but now With never-dying lustre they shall flame , 〈◊〉 on their gravers one day terror throw , When guiltie they again shall see these scars 〈◊〉 purchased'st in Loves and Mercies wars . 273. So spake the Father : when the holy-Ghost , Who hand in hand along with him was come , Renued his applauding joy , by most Mysterious emanations , which from The string of living bliss . his dainty breast , In 〈◊〉 Plenitude of sweetnes prest . 274. Thus in the face of Heav'ns returned Son He breath'd a pretious aromatick stream ; The surplusage of which effusion Fill'd , and enobled all the hearts of them Whom he in triumph thither brought , to be For ever Captives to felicitie . 275. This salutation done : Heav'ns trumpets sounded , Whose gallant noise , with equal Majestie That Hill of all sublimitie rebounded ; To which in goodly equipage did flie This reyal Companie & straite gat up Unto Beatitudes , and Glories Top. 276. Three radiant Chairs of awfull beautie there Stand founded fast upon Eternitie ; Which with such mystick art united are , That 't is intirely one , as well as three ; Three equal and distinguish'd seats , yet one Essential and everlasting throne . 277. Down in the midst the Father sate , and on His left-hand his all-quickning Spirit ; but He at his right enthron'd his mighty Son , And an eternal wreath of glories put Upon his Temples to requite those Scorns , And Pains , they here bore with their Crown of 〈◊〉 . 278. The ignominie of his feeble Reed With Dignities excess to recompence , Into his right hand He delivered A Sceptre made all of Omnipotence ; And then erected just before his face , His fairer Cross , upon a diamond Base . 279. As Jesus thus sate upon Triumphs Crown , The Peers of that illustrious Kingdome came , And at his feet their Coronets threw down In loyall homage , and themselves , with them , Begging his leave that their unworthy tongues Might with his royall name enrich their Songs , 280. Forthwith , an Anthem of ecstatick praise Broke from their lips , and on Heav'ns Roof did beat ; This brave example mov'd the Saints to raise Their highest tunes , and mingle in that sweet Deluge of triumphs , their applauses , which Must flow as far 's Eternitie can reach . 281. But the Disciples , Psyche , all this while Follow'd Him with their eyes , and grieved were To see the interposing Cloud beguile Them of their Bliss : yet could they not forbear Their Gazing still , in hopes their Sun might break This Veil at length , and they free prospect take . 282. When loe , two Angels all in snow array'd , A courteous Check unto their error , gave ; Yee Galileans , why is it , they said , Your ignorant hopes stand gazing thus to have A sight of him , now mounted higher far Above the cloud , than you beneath it are ? 283. He on his Heav'nly throne is see , and you Must wait till He is pleased thence to rise ; For time will come when he again will show To yours , and all the worlds , his blessed eyes ; And as from hence He did his journey take , So , on the Shoulders of a cloud ride back . 284. This said : the 〈◊〉 posted home to share In the new Festival above ; And they Convineed by that Item , ready were Back to Jerusalem to take their way , But as their eys returned to the ground , The final Footsteps of their Lord they found . 285. And so mayst Thou , my Psyche , still , for loe , The precious Characters doe heer remain ; The trustie Earth would never let them goe , Nor did desire to smooth her face again , Which by these Prints was so embellish'd that Her self to be the Worlds Base she forgat . 286. These dear Impressions the Disciples kiss'd , And took their leave , and so to Salem went ; Full little thinking that the simple Dust In keeping them would prove so Diligent , That neither Windes nor Storms could them deface , Nor pious Pilgrims bear them from this place . 287. A Thousand zealous Hands themselves have fill'd With this most priviledg'd Earth , and held it more Pretious than all the golden Sand which swell'd The fame of Gange's or of Indu's shore ; Yet still the faithfull Dust with nimble Care Suppli'd and kept intire each Character 288. Nay when the Time shall come , as come it will , When Christian Piety shall courage take And build a Temple on this sacred Hill ; These footsteps of their Worth full proof shall make ; Refusing to let goe the Honour they Were sealed with upon Ascension Day . 289. They back into the Workmens face will throw All his intrenthing stones , as oft as He A Pavement labours over them to draw , And injure with his Earthly decency Their heav'nly Beautie ; which He would disgrace , Though He with Pearls and Gems should court the place . 290. Nor shall He with his Roofe hope to forbid Their Prospect up ward , whether He is gone Who stamp'd them heer ; their Eys will know no Lid , But make the Beams recoil , the Rafters run Aside and suffer no Concameration To damm the way of Jesu's Exaltation . 291. Thus Psyche , have I made thee trace thy Lord To his last footsteps through a thousand ways All set with Mercie , and made good my Word . Thou seest how He a countermure doth raise Against Sinns Battery , and thou needst not fear Hells Spight , now Heav'n for thee doth take such care 392. Nor durst I doubt , but thine owne Heart will say This thy long Pilgrimage is well requited , Which hath presented thee a full Display Of that wherewith all Angells are delighted ; Whose Souls then with sublimest Joy do leap When on these Mysteries of Love they peep . 293. Their Harness heer upon his Steeds he threw , Who all this while were feeding on the Hill : The meaning of that warning Psyche knew , And on her knee , prayd him to tarry , till She gave the Reins to her Devotion , As other Pilgrims unto theirs had done . 294. He smil'd and stayd , But She , flat on her face Innumerable Kisses heap'd upon The venerable Stepps ; and long it was Before her amorous Sighs and Tears had done : At length , her Bosome with the Dust she fill'd , And cri'd . Go thou , and my foul Body gild . 295. Then casting up to Heav'n her zealous Eye , After her Spouse a thousand Thoughts she sent , To whom her panting Soul strove hard to flie Upon the Wings of her high Ravishment . But when she felt her self stick still to Earth , Fresh Tears at first , and then these Words brake forth . 296. Why may my Heart not be , where most it is , O Thou my dearest Life ! ô Jesu , why Since Thou art mounted to the Topp of Bliss , And leav'st Me Dead , have I not leave to Die ? Never was any Ghost , but I , till now , In its own Body bound , and chaind below . 297. I by thy Cross and Death was wholly slain ; And by thy Resurrections Life I grew Alive , and safe , and vigorous again : But thy Ascension doth my Death renew , Since nothing of my Life poor I can finde But these bare footsteps left Me heer behinde . 298. Sweet Lord , by these thy Psyche cannot live , Though for thy Sake , they pretious are to Me : O no! their Worth doth but more reason give To long for most inestimable Thee . If any footstepp Me can satisfie , It must be that which next thy foot doth lie . 299. Hast Thou not said , that Earth thy Footstool is , As well as Heav'n thy Throne ? O mighty Lord , 'T will be thy Handmaydes most accomplish d Blisse If thou but unto Me make'st good that Word ; Loe I thy Dust , the Footstool crave to be Of thy now Heav'n-enthroned Majesty . 300. High my Petition is , and bold , I know ; And yet the worthlesse Dew must needs aspire To Heav'n it selfe , when once it , gins to glow With Phoebu's sweet , and most attracting Fire ; Nor can the Spark in its dull Ashes lie , But must have leave to venture at the Skie . 301. Alas , what is this weary World to Me ? What are the silver Sphears and golden Sun ? Could I reign Queen of every Thing I see , At my sole Nod would all Earths Kindreds ran ; What were this Empire worth , now Thou art gone , Whom Psyche must esteem her Crown alone ? 302. 'T is not thy heav'nly Paradise , that I Ambitious am to see ; 't is not thy Court Of Angels , though by Phylax's company I guesse their Worth ; 't is not the Pomp and Port That flows about thy throne ; Nor doe I long To dance unto thy Quires eternal Song . 303. My Heart doth pant for Thee , and onely Thee ; And , could'st Thou be in Hell , I never more Would loose a Looking up to Heav'n , but be Inamored of that Abysse , and poure My Longings , and my Labours downward , till I at thy Feet my Vows and Soule could spill . 304. O why art Thou so infinitely sweet ! Or rather , Why must We that Sweetnesse know , If Thou , deer Jesu , dost not think it meet Unto our Fires their 〈◊〉 to allow ? Away Thou flyest , and Forsaken We Ev'n by thy sweets and Blisse tormented be . 305. How can I help this my excessive Passion , Or how can it deserve these Torments ? Since , Thine own Love doth professe Immoderation And guilty is of boundlesse influence : In which soft Sea of Fire whilst drown'd I am , What can I doe but burn with answering Flame . 306. Blame Me not , blessed Lord ; it is not I , But Thou thy Selfe rebounding from my Heart , Who beat'st Heav'n with this Importunity , And call'st for Ease for my mysterious Smart : Had'st Thou by Love not stampd thy Selfe upon My Soule , now Psyche had let Thee alone . 307. Remembet Jesu , what it is to be Forsaken ; ô remember thine own Crie When in thy Desolation on the Tree Thy Father Thou didst challenge : May not I Use thine own Words ? My God , my God , why now Dost Thou thy desolate Psyche leave below ? 308. Upon this Olivet my Calvary I finde , and to my Crosse am nailed here : Ten thousand Torments in my Bosome lie , And full as many Thorns as planted were Upon thy Tempels , in my Heart doe stick , Where all the Bowels of my Soule they prick . 309. O Love ! why must thine onely Tyranny The Bounds of other Cruelties exceed ? Why will it not allow the Courtesie Of Death , unto thy Vassals , who are Dead By its reviving Slaughters , and desire To be free Holocausts in thy sweet Fire ? 310. Her Passion here beyond expression grew : Yet though She with her Tongue no more could speak ; With her resolved Eyes to Heav'n she flew , And there a long Oration did make ; Both long , and fluent , in th' exuberance Of Tears , the streams of strongest Eloquence . 311. But Phylux having to Her tender Heart Thus far indulg'd , thought fit to stop Her here Psyche , said He , imagin not Thou art Inamored more than the Disciples were Of thy Ascended Lord : yet desolate They Warn'd by the 〈◊〉 , meekly went away , 312. I in their room , that Warning give to Thee : On Heav'n why dost Thou naile thine eyes in vain ? Thy Saviour is too high for Thee to see , Till on a Cloud He posteth back again : Then shalt Thou look thy Fill of Blisse , and be To all thy Loves Extremities let free . 313. Mean while thine Adorations and Imbraces On his dear Name and Memory thou mayst poure . Come le ts away , that by these signal places Of Mercies Triumphs , thy soft Heart no more May tortured be . Here on her hand he laid His own , and raised up the heavie Maid . 114. Then in his Chariot gently , Her he set , Who on the Footsteps kept her hankering eye ; But instantly he mov'd his reins , to let His Coursers know he gave them liberty ; Forth with , their goodly mains , in answer , They Shook in proud hast , and gallopped away . PSYCHE : OR LOVES MYSTERIE . CANTO XV. The Poyson . ARGUMENT . LEaving his Psyche , carefull Phylax arms With whole some sage Advice her tender breast ; Yet shee the Venome of Heretick Charms , And Spurious Reasons wiles could not resist . Phylax returns , and in his Pupills eye Rakes up the nastie sink of Heresie . 1. ANd sits the Holy-land so dear and high In pious Soules esteem ? What tongue can then Thunder sufficient Veng'ance out , and cry Against the lazie Basenes of those Men With equal Indignation , who have let Vile Pagan Powers from Christians ravish it . 2. Could this prodigious shame endured be By Romane hearts , when on their Empires thront No other Prince was culminant but He Whom all the best of Bayes attended on , Who like a bank against the torrent stood , And turn'd the Gyant into Saru's flood . 3. Who with his own Hand sent Razates down To his eternal Night : who from the brow Of stern Cosrhoes shaked off his Crown , Before Syrhoes cancell'd ' Natures law , That He with vengeance might concur , and by Dire Parricide make the Tyrant double die . 4. Who wip'd the Romans ignominie out When He three hundred Eagles , which had long Been mewed up in Persian Cages , brought In triumph back , and bad them flie among Their fellow-ensignes , and as freely gaze As any of the brood , on Phoebu's face . 5. Who not these Banners onely did redeem , But the great Standard of Religion too ; Which was so pretious in his esteem , That he himselfe its Porter turn'd ; and so Made all his Empire stoop to that which he Upon his Shoulders bore to Calvarie . 6. Alas , Heraclius , how has Heresie Attcheived what all Persia could not doe ! How has it made thine Eagles Pinions be Onely of use to flie before thy Foe ! Whilst one of Christs great Wills Thou tak'st away , How canst Thou hope thine own Thou shalt enjoy ! 7. Loe , the new Monster Mahomets bold Frie Like numerous Locusts from the Pit of Night , Crawle into Palestine , and there defie The blasted Powers of the Monothelite : Loe , they are to the Holy Citty come , And Haumar robbs him of his Saviours Tombe . 8. This rais'd in reverend Sophroniu's Breast A mighty Storm of Agonies , to see His venerable Salem now possest By Saracenical Impiety ; And James his sacred Seat become the Throne For curs'd Apostasie to reign upon . 9. He sigh'd and weep'd , and finding no Reliefe From Heav'n or Earth for his loud Lamentation , Resign'd himself unto victorious Grief , And drown'd in his own Tears , fulfill'd his Passion ; For why should I live longer here , said he , Still to be slain by what mine Eyes must see ! 10. And now the Land of Milk and Honey lay For more than foure full Ages over-flown With Mahumetick Poyson ; till a Ray Of vigorous Christian Gallantry shot down From Heav'n , and by the Ermite Peters breath Blown to a Bonfire , slam'd with holy Wrath. 11. With holy Wrath it slam'd in many a Breast , But most in brave Bolonion Godfreys , who In Steel , and stronger Resolution drest Burnt with Desire to meet his Pagan Foe : His Lorain can no longer hold him , he Resolves another kinde of Duke to be . 12. His Consecrated Legions he leads , And in their Eyes their Quarrel doth display ; Above their Heads the bloody Crosse he spreads Which streamed in his awfull Standard : They Smil'd at its goodly Look , and cryed We Though in thy tincture , ne'r will shrink from Thee , 13. The Turkish Moon grew paler than before , And in a cowardly Eclipse shrunk back , When this bright Banner did its , Terror poure Upon her face , and open passage make To Victory ; for she was alwaies there , And failed not to bring up Godfreys Rear , 14. Thus lesser Asia from the Turkish Lore To Christs more gentle Yoak reduced is ; And there is nothing now but Salem more For Godfreyes Sword to free from its Distress : Thither he march'd , and soon Redeem'd the Place Where the whole Worlds Redemption acted was . 15. Right Christian Hero , ô how due to thee Was sacred Salems Crown , and more than that How justly hath thy pious Victory Both Martial , and Poetick Laurel got , Whilst thy illustrious Name and Glory reigns In the Worlds Wonder , and great Tasso's streins 16. But when by Death Heav'n sent for Godfrey home ; Baldwin his Brother , both in Piety And Christian Valour , took his royal Room : Sidon and Ptolemais felt what he And his brave Troops in a just Cause could doe ; And so did Egypts mighty Caliph too , 17. He to his Cosen Baldwin left his Throne And his entailed Gallantry with it ; Witnesse the routed Turks Confusion , And Antioch , which did to his Might submit : And though a while he to the Persian bow'd . Upon Damascu's King his strength he show'd . 18. Then from his Turine Earldome Fulco role To sway this Sceptre ; who transmitted it Unto his Son , young Baldwin ; over whose Surprised Powers , stern Noradine did set His insolent foot ; but soon it ssipp'd , and he Perforce restor'd his stollen Victory . 19. His Death , his Brother Almerik did raise Unto his Throne ; a Prince of active Might , Whose Sword was fertile in triumphant Bays , And glittered with Glories awfull Light ; All Ascalon beheld its noble flame , When He from conquer'd Alexandria came . 20. Baldwin his Sonn , took up his Sceptre , and Long sturdie Warr with Saladine maintain'd , Till Leprosie seis'd on his Martial Hand And unto Resignation it constrain'd ; And Guy of Joppa was the Friend whom He Alone would trust to be his Deputie . 21. Next Him , his Nephew Baldwin stepp'd into The 〈◊〉 , in which He scarcely settled was , But 〈◊〉 undermined Him , and so At 〈◊〉 Guy crowded into his Place 〈◊〉 〈◊〉 the Earl of Tripolis so deep That 〈◊〉 in desperate Plotts his Wrath did steep . 22. With Suladine He deals , and winns so fart On his proud Hopes , that He perswades Him to Conjure against the Christians in a Warr Which soon attcheiv'd their fatal Overthrow ; For Arms and Treason so prevail'd , that Guy , And Salem with him , did Subdued lie . 23. Thus Barbarisme afresh did domineer In the Metropolis of Pietie ; Which roused up the Western Emperous On Pagani me the Power of Zeal to trie Surprised Syria at his Looks did quake , And from his Conquests all the Turks flew back . 24. But as this generous Frederik , in his Might Rode bravely on , his Horses fatal Fall Threw down the Conqueror into his Night Of Death . When loe , his noble Sonn , by all The Army chose for General , pursued His Fathers Stepps , and , where he went , subdued . 25. But what can Virtue doe , when Fate withstands ? Upon this hopefull Sonn of Valour , who Had no capacitie to fear the Hands Of Death from any Turk , or Pagan Foe , The Plague did seize , and in his warlik Heart Fix'd its envenomed untimely Dart 26. Then English Richard and French Philip came , And with new Western Bravery made good That mighty Loss ; the Lightning of their Fame Flashed before their Swords ; and like a Flood Incourag'd by two Torrents meeting , They Swallow'd up all that dar'd oppose their Way . 27. But cursed Discord , the eternal Foe Of high Designs , sent Philip back again : Yet Richard on to Salem meant to goe , Where He with Cyprus bought his right to reign ; And would , had Englands Jarrs not call'd him home , Have forced Saladine to make him room . 28. Yet Martial Germanie her Nobles sent By Saladines Decease invited thither : Fierce Conquest with their Landing Armies went ; But strait their Sunshine turn'd to lowrie Weather , For loe , the Austrian Duke and Saxon too , Untimely Death would let no further goe . 29. And yet undaunted Montfort with his brave Selected French , disdained back to start , Till He good reason to the Pagans gave To grow so same and kinde , as to impart Peace to the Christians , which , without annoy In Prolemais and Tyre they did enjoy , 30. Mean while , a glorious Conspiracy Of Western Princes to their Standards stream ; Henry Count of St. Paul , of Campanie Theobald , of Flanders Baldwin , and of Breme Gualter , with Henrie Duke of Lovanes State , And Boniface Marquess of Monferrate ; 31. These to the Holy Land their course did bend ; But by the Graecian Quarrells turn'd aside , Their Martial Zeal on Ducas they did spend ; And finding then fit Feuel for their Pride , Forgot the Butt of their devout Designe , And took no longer aime at Palestine . 32. But Montforts Truce expired ; Germanie Conjur'd again into the Holy Warr , Of which stout Brennus had the Conduct , He Whose comeing , through the Pagans shot such 〈◊〉 That they to buy it off , are willing to Whate'r they held in Palestine , forgoe . 33. But vain Ambition lost this offerd Prize ; And swelling Hope of conquering AEgypt , throws So thick a Mist before the Christian Eys , That unto Cair the blinded Army goes ; Where they with Nilu's floods besieged round , Their sacred Enterprize untimely drown'd . 34. Yet Frederik his German Eagles spred Again , and bravely into Syria flew ; Which in the Pagan Sultan rais'd such Dread That all his Turkish Confidence it slew : He hasts to yeild , and freely does resigne Unto the Christians their deer Palestine . 35. Thus when to his Imperial Diademe This conquering Prince had joyned Salems Crown , He Raynold leaves to manage it for Him , And brings his Triumph home : But strait the Frown Of Fortune , or of Fate , did blast what He Had nobly brought unto Maturitie . 36. For when the Heav'ns had roll'd five years about , Loe Raynold dies , and Salems Fortune too : The Templars Insolence such falshood wrought As generous Christians least of all should doe : Their breach of Truce did their own Selves deceive , And Salem unto AEgypts Sultan give . 37. Yet holy Lewis with his Frenchmen strook Into the Pagans such deep Fright , that they At his illustrious Oriflambes Look Unto his Victories gave willing way , Offring Him Salem , Palestine , and more Than Christians own'd in Syria long before . 38. But he by fatal Counsel , it denied , And then to Egypts Sultan prov'd a Prey : The good King grieved ; and in vain he tried His new Adventures Strength , for by the way A sudden and contagious Disease Both on his Army , and on Him did seize . 39. His quarrel Edward , Englands sprightfull Prince , Took up , and lost none of the English Fame : What Palmes had this brave Hero pluck'd from thence , Had his conjur'd Allies but timely came : But whilst unworthily They linger'd , he Return'd , and left behinde Ripe 〈◊〉 . 40. To gather which , Imperial Rodolph sent Henry the Prince of Megalopo is ; A noble General he , and bravely bent ; But yet against the bold impetuousnesse Of the stern Mameluhes too weak to stand , He yeilds his Neck to wear a Captives Band. 41. These unsuccessefull Expeditions Shame A wak'd the Christians utmost Indignation , Who in religious Throngs to Syria came . High were their Hopes , and great their Preparation ; But both by banefull Pride invenomed were , Which brought to passe , more than the Turks could dare . 42. As when the Huntsmen going to the Chase Wrangle and quarrel who shall bear away The Lyons Skin , untill their strife increcse To such Intemperance , that it does betray Their whole Designe , and make them readier to Chase one another , than that Common Foe . 43. So here the Christians who a hunting came For Salems Crown ; before they it obtain , Divided are , and quarrel which of Them Had fairest Right and Title their to reign : All pleaded hard , and at the Septre catch'd , As if it now had from the Turk been snatch'd 44. The Kings , of England , Cyprus , Sicilie , And France , the Pisans , Florentines , and Pope , The Prince of Antioch , Count of Tripolie , The Genouese , and the Venetians , hope . So did the Hospitals , and Templars too , That in the Diademe they had to doe . 45. Thus while this cursed War of Contestation Protracts the Holy one ; the 〈◊〉 ( who Like their own Swords , grow 〈◊〉 〈◊〉 ) Finding no Businesse now at all to doe But to be wicked , through each neighbour Town Run 〈◊〉 and 〈◊〉 up and down . 46. At these 〈◊〉 Wrongs the 〈◊〉 〈◊〉 Both in their Rage and in their 〈◊〉 〈◊〉 And 〈◊〉 joyned with their 〈◊〉 and 〈◊〉 Upon their 〈…〉 Till by a quick and general 〈◊〉 All 〈◊〉 out of 〈◊〉 beat . 47. They beat them out of Syria , and 〈◊〉 Of all that nsuall Braveric whereby Their frequent Armies they to Salem brought With fresh Reeruits of Zealous Pietic : Their Courage now lies dead and cold at home , Which us'd to live about their 〈◊〉 〈◊〉 . 48. Yet not so dead , but it revives again Into a Life much worse than Death ; for they Since that , with most unchristian 〈◊〉 〈◊〉 Their swords in one anothers blood , and 〈◊〉 The Turks among themselves , whom they were wont More nobly from their 〈◊〉 〈◊〉 to hunt . 49. The Crosse must now against the 〈◊〉 〈◊〉 spreo . ( Blush all yee Heav'ns at this ! ) and they who are Under the King of Peace all marshalles . Be bararized by a mutual War , Tearing that pretious gentle 〈◊〉 Their Lord bequeathed to their Custody . 50. They who by mystick Union are knit Under one Head , no other Foes doe seel But their 〈◊〉 Members , and forge : That whilst on them their Salvage spight they wreak The tender Head feels every wouno and will Score up drop which of His blood they 〈◊〉 . 51. Weep all good eyes , which see this dreadfull shame Of Christians digging Christian Bowells up Sure that of blood , deserv's your briney stream Weep then , and let your Bottles never stop , Till you have wash'd away this Purple stain , 'Gainst which all powers , but those of Tears are vair 52. Had but the thousand part of this dear blood Adventur'd to be broach'd in Palestins Quite overwhelm'd by its exuberant 〈◊〉 Had Manomets wide spred contagion been And wofull Greece had not ensiaved 〈◊〉 Under the burden or a Pagan Chain 53. Or had that Power of Policie , or 〈◊〉 Of Arms of Horse , of Men , and stronger Gold Which in our 〈◊〉 - aestroying Britain 〈◊〉 Of late been livisn'd out , when Engiana 〈◊〉 Her 〈◊〉 Miserie , with provident And pious zeal in Syria been spent 54. Our guilty words had now not blushed in 〈◊〉 blood ; nor had our Palms and Bays With any English curse destoured been ; But Salem her sad Head ' gun to raise , Feeling from her long pressed neck , the yoke Of 〈◊〉 〈◊〉 broke . 55. As 〈◊〉 was 〈◊〉 Salem to forsake . As are our 〈◊〉 thither to advance Oft She looked hack , and many a view did take With weeping eyes , and blubber'd countenance : But when the Hils she could no longer spie , Let 〈◊〉 now , said she , look 〈◊〉 mine eye . 56. And with 〈◊〉 potent 〈◊〉 did she breath That heart sigh , that it made Phylax start , 〈◊〉 the pallid characters of Death Appeared in her face , and every Part 〈◊〉 cold and num , as if her 〈◊〉 had 〈◊〉 Back to the place whence she was hurried . 57. In application of his cordial Powers Had not the tender Guardian nimble been , His Psyche eyes now in their amorous showers Had their own final deluge found , and seen No more for ever : with such force doth love ( Especialy in female Bosomes ) move . 58. And ask me not , what makes this Passion prove So brave and potent in the softest hearts ? Thy self the 〈◊〉 〈◊〉 fect 〈◊〉 if genuine love On thee hath tryed his mysterious Darts . If not : it is in vain to tell thee how This softnes to such mighty strength doth grow , 59. But quick as is the infiuence of light , New vigorous spirits He breaths into her breast Which thriliing through her Veins , chas'd out the 〈◊〉 Of languic cold by which they were posiest And 〈◊〉 her blood , bidding it rise , and 〈◊〉 Her 〈◊〉 , and 〈◊〉 , and 〈◊〉 〈◊〉 snor 60. 〈◊〉 〈◊〉 〈◊〉 , but toward 〈◊〉 〈◊〉 Her 〈◊〉 〈◊〉 , and then 〈◊〉 〈◊〉 Courage my Dear , said 〈◊〉 , be content Saiern 〈◊〉 nothing more for there 〈◊〉 61. As when a Friend unwelcome Motions makes , His other self ( who has no power to be Right-down displeas'd , at whatsoever breaks From those beloved lips , which Faithfull he Holds dearer than his own , displays the smart In his Eyes mirrours , of his wounded Heart : 62. So the Sweet anguish of her loving look Psyche a while lays ope to Phylax view , That He might read in that pathetick book How by that Word of his her Joys He slew . But when He seem'd that language not to ken , Her lips thus to interpret it began . 63. Between two deaths , which shall poor Psyche choose For death it is my Phylax to displease , And death , religious Salems sweets to loose : And I , alas , have but one life for these : Yet had I more , my straits were still the same ; For all were due to thee , and all to them . 64. O deare Pretector of my Joyes , and Me , Divide not now thy charge : Had I not been Conducted hither by thy Pietie , Psyche Jerusalem had never seen , Not been enchanted by the pretious Graces Which have endeer'd these consecrated places . 65. And of these Jewels must I robbed be . By none but dearest thee ! Had open Foes Thus all at once impoverish'd feeble Mee , I might have grappled with my single woes ; But now each griefe and loss , by springing from Thine Hand , on Me doth more than doubled come . 66. O what has Albion that can entertaine A Soule which is from Salem snatch'd away ! Salem which in the Worlds heart queen doth reign , Whil st Albions Clime her vilenes doth betray , Whom Nature threw into the West , and sought How from the Universe to kick her out . 67. Arimathaean Josephs tombe indeed Is there , that something that poore Ilse might have ; But ô , the sight of that , will onely feed That fire which burns me with his other Grave . His other Grave , in which my Spouse did he Far , far from Albion , whither thou wouldst flie . 68. When in the lofty aire the fish can live , When in the bottome of the Sea the Lark , When Cancer can to Winter welcome give , When High-noon can inhabit in the Dark , When Albion can to Salem shipped be , Then may it prove a fitting home for me . 69. But untill then , I onely thither goe Bearing my wofull Corps unto my Tombe , Since thou sweet-bitter friend wilt have it so , And not vouchsafe in Palestine a room For poor distressed Psyche . Here a stream Of Tears flowd down from Her , and softned him . 70. Nay I am not so hard , sayes He , but I Can yeild to fewer tears of thine , than those : Come wipe thine eyes , for thou shalt instantly Live in those joyes , Thou holdst it death to loose . With that He slop'd the Rein , and wheel'd about , And smiling Psyche back to Salem brought . 71. She smil'd ; but sober He confess'd no signe Of jollitie at this Return ; for He By his profounder judement did divine That Land , however Holy , would not bee A Sanctuary to his Psyche , since His and her Masters summons call'd him thence . 72. A little House He there prepar'd for Her , And with all requisites replenish'd it . But then , with awfull looks He cry'd , my dear , Thou see'st what order I have took to fit Thy longing , and thy Lodging too ; but now I a more usefull gift then these , bestow . 73. 'T is my Advice ; of which Thou hast more need Than here to sojourn : yet thy being here Doth all that mystick mighty danger breed Which by thy life I thee conjure to fear . Thy life at Salem is in peril , which Had been in Albion out of Dangers reach . 74. Where Waters most doe ●mile and 〈◊〉 now , The deepest Gulfes beneath in 〈◊〉 lie ; Where in their briskest beautie Roses grow , An armed Troop of dangerous Thorns stand by ; All Poisons then most active are and bold When they are lodg'd in pompous Pearl and 〈◊〉 75. Sweet Paradise was not so safe , but there The worst of Serpents in its Sweets did dwell : And though to thee Heav'n seems descended here , Yet ev'n in Salem thou may'st meet with Hell. I grant the Serpent here was slain , but yet Their fragments Snakes know how again to knit . 76. Trust not their glittering Skinns , though fair they be , But flie their Looks ; for thick Enchantments are Enammell'd in their out-side Bravery , And holy Trapps , and Treacheries they wear ; With cunning Art they winde about , and glide , And into unsuspecting Holes they slide . 77. Trust not their Tongue ( which is indeed a Sting , ) Though it be tipp'd with Golden Courtesie ; Though Heav'n roll'd up in Promises it bring , And Wisdomes most inviting Sweetnesse : Ye Shall be as Gods , discerning Good and Evill , Was a brave Word , yet minted by the Devill . 78. Remember here thy Spouse was once betray'd , Remember that he here was thrice deni'd , Remember that thou art a feeble Mayd , Remember thy Agenor , and thy Pride , Remember the Rebellion of thy Passions , Remember Aphrodisiu's Protestations . 79. Remember what from Charis and from Me Thou hast receiv'd , and let no Sirens Song Bewitch thine Ears with treacherous Harmony , In which the blessed Tunes of Heav'n have rung . Take heed this humor of thy Zeal does not Cast on its sober lines a wanton blot . 80. Lock up these Counsells in thine Heart , and there Let them lie safe for Me till I come back ; Thy Trust , and Love shall hence to me appear , If of these Pawns thou faithfull Care dost take , These Pawns , which will my Guardian Wings supply Although from thee I far away doe flie . 81. I must away , for this Heav'ns pleasure is , And therefore must be mine , and should be thine : I bus'nesse have abroad ; but by this Kisse , ( And here he took his leave , ) the truth of mine Affection , Psyche , on thy Lip I seal ; Keep the Impression safe , and so Farewell . 82. Away this Word , and He together flew : For now the King of Soules thought fit to teach Psyche how little of her Heart she knew , Who thought it raised past Delusions reach . To her own Strength she now was left , that she How little it deserv'd that Name , might see . 83. But when her Guardian now out-flew her View , At his most unexpected Parting she At first amazed and aflicted grew : But straight revolving that her Heart was free With all Jerusalem to satisfie Its curious fervor , she left off to Sigh . 84. Then in a modest Veil her face she hid , Leaving her Eyes but room her way to see ; Zeal ti'd unto her feet the Wings of Speed , And on she hasted toward Calvarie , Her Saviours Pains afresh there to lament , Not thinking that to her own Crosse she went. 85. Mean while , all pious Hearts eternal Foe Who to entrap them keeps perpetual Watch , Observing her without her Guardian goe , Judg'd this his onely time his Prey to catch : He posted to a special Fu●ies Den , Who started all her Snakes as he came in , 86. But as she in ten thousand Hisses spoke Her Soveraigns Welcome ; Peace my Childe , said He , Part of my Errand's Haste , and cannot brook These Complements Delay : I have for Thee A piece of Service which will better prove How much thy Father Satan thou dost love . 87. Psyche , a Thing to Jesus wonderous dear , ( And therefore full as odious to Me , Who by his Love am alwaies pointed where I am to shoot my Spight ) is that coy she Whom though I sundry Times have baited , yet Back in my face the Poyson still she spit . 88. I Aphrodisius and Agenor sent , And genuine Fiends they prov'd themselves to be ; About their hellish Work they wisely went , And bravely acted all the Treachery ; And yet , good Devills , their far-driven Plot. So crafty was that Wench , they finish'd not . 89. Not that this Craft in her poor mortall Brain Was bred and nurs'd : ô no , abus'd We are ; And Heav'n , though alwaies We to it give plain Defiance , underhand maintains this Warr. There , drown'd in Sulphure , Thou hadst Psyche seen , Had it not for unlukie Phylax been . 90. He , base unworthy Spirit as He is , Not onely stoops to Christ , ( which gallant We Of old disdained , and still doe no lesse , ) But with intolerable Flatterie Turns Page to dust and Ashes , and doth bow From Heav'n , to wait on this vile Worme below . 91. Had He not better nobly Faln with Us , And never have debas'd his High-born Mind ; Then crouch , and sneak , and currie favour thus Of the proud Tyrant ? Can an Angell finde It worth Christs Favour to be humbled down Far more below himselfe , than We are thrown ? 92. For my part , if I freely were to choose , I would accept the bottome of my Hell , And hug Damnation ; e'r I would with those Ignoble Sons of Earth a Servant d well . Those Guardian Angels think We Cursed be ; Fools ! who perceive not their own Misery . 93. They boast Heav'ns King 's their Soveraign ; and I Take the confessing Vassals at their Word : But I 'l maintain it greater Dignity To have Him for my Foe , than for my Lord : They brag that Heav'ns their own , & Blisse's Hill ; Why I have more than so ; I have my Will. 94. But now , my Daughter , Phylax is away , His servile Diligence thou needst not fear ; Psyche is left unto her Selfe to day , And therefore unto Us , if thou tak'st Care To lay thy Plots aright ; for thine they be On which I build my Hopes of Victory . 95. She now is on her way to Calvary , The Hill which more than Heav'n it selfe I hate , And have no minde in person to come nie That cursed Place : It stands not with the State And honour of Imperiall Lucifer To smell the 〈◊〉 of Jesus Sepulchre . 96. But for thy Fathers sake , and service , Thou Shalt stop thy Nose , and venture to goe thither , Where Thou a subtile Chain of Snakes shalt throw About that peevish Wench to hale her hither ; So at her , and her cheated Spouse , both I And thou will laugh unto Eternity . 97. His foaming Lips He closed here , and beat The flood of flaming Sulphure back into His monstrous Throat . Straitat his burning Feet His damned Daughter took her leave to goe , And with stout Fury rushed through the Earth ; And mingled with the Aire , as she brake forth . 98. In this she flew above Suspitions Eye , And undiscerned shot into the Breasts Of divers Mortals , where she formerly , Had entertainment found : But now her Nests She fethered anew with greater Store Of viperous Pow'rs , than she left there before . 99. Such was her dangerous Policie , that she For Psyche layd her Net in others Hearts , Which she made lovely by the bravery Of most refined sublimated Arts : No fowler e'r us'd such allureing Ways To charm poor Birds by treacherous 〈◊〉 100. For though she were the very Centre , where The Lines of all Deformities did meet ; The Looks of Beauty she knew how to wear , And make her Horridnesse appear so sweet , That she the wisest and most peircing Eyes Had often blinded by her Fallacies . 101. But now the Virgin at the dolefull Mount Arrived was ; where in the reverend place Of the deer Crosses Foot , she made account To poure her Vowes : But there before Her was A youthfull Man , who prepossess'd her room , And thither of her errand seem'd to come . 102. His Looks , though guilty of few years , were yet Grown pale and old with pious Gravity ; His sober Garb was such as best might fit Those who not spruce and brave but cloth'd would be ; His Body thin , but thick his 〈◊〉 ; which grown To its full length , did at his back flow down 103. Upon the ground He lay and beat his Breast , Which echoed back the Blows , with Sighs & groans : At length , with iterated Knocking 's prest , It yeelded forth these Ejulations : O Geief and Pains , had you no other Heart But His , to make the Sink of all your Smart ! 104. That Heart ! which all of Sweetnesse moulded was . That Heart ! where Heav'n found its Epitomie . That Heart ! the fountain of all softest Grace . That heart ! where all the Worlds best Life did lie . The heart of Jesus ! here a boistrous Sigh Came blusting out , and breaking off his Crie . 105. But then , recovering his Tongue again ; Alas , said He , and why are you unjust ? Why from this Breast of mine doe you abstein , Which all your utmost stings doth merit ? Must He who deserv's the best of Joys , alone Inherit all the depth of Passion ? 106. Are there no Whipps , no Thorns , no Nailes for Me ? May these my youthfull shoulders bear no Crosse ? Is there no Portion of Misery Left for my high Desert ? did He engrosse What sinfull I had better Title to Sure this at least shall be my Grief and Woe . 107. As when the hollow Windes have drove together Black lagging Clowds , the gravid vapors break With their own weight , and poure the rainey Wether Down through the gloomy Air : So on his Cheek His labouring Eys their fertile streams let flow , Which his tempestuous grief did thither blow . 108. And now his Lips no more had power to speak , In Zealous Kisses He does them imploy ; He kiss'd the Soile , where once that Blood did reek , Which all the Earths Redemption did pay : And every Kisse did new Desire beget Of more affectionate Imbracing it . 109. Psyche observing his sweet Passion swell With such Devotion , soon forgot her own ; And with the Stranger in such love she fell That at his feet her self she bowed down , She bowed down , and little thought that then She stoop'd to enter the forbidden Gin. 110. But as the wary Seaman , when He spies The amiable Mermaid floating nie , Turns from the dangerous Bait his jealous Eyes , Hoiseth his sail up , and his Oars doth plie : So this Devoto , seeing Psyche there , Confess'd and fortifi'd his holy fear . 111. For starting at the unexpected sight , Shield me , my blessed Guardian , said He ; Satan , who doth with everlasting spight Disturb the Course of Zealous Piety , Hath to facilitate my molestation , In this fair Damosell sent me my Temptation . 112. But whosoe'r thou art , goe seek thy Prey Where rampant Lust in furious Bonfires reigns : Thy Beauties Lustre must not thaw its way Thorow my tame , and now long-cooled veins . How know I but thou art some fair dress'd Feind To make Me foule ? and here Himself He sign'd . 113. Ravish'd with this Religious Jealousie , Sweet Sir , said Psyche , I was hither come Upon that errand which your Piety Hath here dispatched ; in that very room I purpos'd my devoted sighs to blow , And make mine Eyes their liquid Dutie know . 114. My bounteous Lord took my Intent , I see , For actual Deed ; and hath rewarded it : He knew no blessing would more welcome be Unto my Heart , then this which here I met ; And this , art Thou , in whom I plainly read The love of Him of whom my soul is Head. 115. I heard thy holy Sighs , and hearty Grones , As towards Heav'n from thy Sweet Breast they flew , I heard thy generous Lamentations ; And by those zealous Characters I knew That Jesus had by his Soule-conquering Dart Engrav'd Heav'ns best impression on thy Heart . 116. I thank Thee , that thou wert of Me afrayd , For much I reverence that pious fear : Yet be assured thou hast met a Maid In whom no Embers of black fervor are : No , no ; my Heart will no such Guests allow , For it too well doth Aphrodisim know . 117. Indeed I might have been what you suspected , Foule Satans Agent , and a feind of Hell , Had our deer Lord the care of Me neglected , And not seal'd sure on mine , his blessed Will : And so might'st Thou , had He not spread above Thy helplesse head , the Banner of his Love. 118. That Love , which wheresoe'r I finde it shine , Doth humble Reverence from my heart command ; Wonder not at my Case , but make it thine , And think how thou could'st shun , or how withstand Thy Charming Self : If I immodest be , Like Love will pardon Loves Immodestie . 119. Yet 't is no Boldnes to admire the Sunn , To love the starrs , and , what more lovely is , Their Sovercign , and ours : what I have done To Thee , great Jesus gave me leave to his Own Self to doe : Wherefore no more admire That I grow warm now I come neer thy fire . 120. My Warmth is pure , as is its spring in thee ; I mix'd it not at all with other fires : And onely on thy Zealous Pietie I feast the Hunger of my chaste Desires : I am a stranger here , and hither come On Loves deer businesse from my British Home . 121. But in this Land of Holinesse I meet Such deer Remembrances of Heav'n , that I Desire my native Albion to forget , And where my Saviour did , both live and die . Me thinks I heer am neerest Him , who is Whither I live or die , mine onely Blisse . 122. Yet some Acquaintance and Companion I Would gladly gain , with whom my foul might live In holy freindships sweet society , And mutual Heats of Zeal from Him receive . Heav'n puts you in my way , and if you be What you appear , you will be kinde to Me. 123. This said : sometimes to Him her pleading Eye , Sometimes to Heav'n She turn'd ; and by that mute But most mysterious Importunity , Sollicited her earnest bashfull suit ; Urging by this her yeelding silence , more Strong Arguments than she had spoke before . 124. Mov'd with her soft Expressions , and her Tears , ( For these flow'd out as thick , and sweet as they , ) The Man gives credit unto both , and cheers His clowded Looks , and cries , O happy Day Which hast discover'd unto Me a Breast Of Heav'ns pure dove the chaste unspotted Nest. 125. Pardon dear Stranger , pardon my Mistake , And be no longer in that Name to me . What recompence I can , I vow to make To thy misprised slandered Pietie . I at thy bounteous Offer catch , and will Both thy Desire , and mine own Joyes fulfill . 126. Rare are those friends , as Birds of Paradise , In this unworthy world but seldome seen , Whose Harts in one no other Cement ties But heav'nly Zeal and Love : and had I been As good , as I am vile , thy Offer were Worthy to be unto my Soule most deer . 127. If by the royall Law of our great Lord , Pretious in our esteem our Foes must be ; O what Embraces must We then afford To them who Us out vie in Charitie ! Come gentle Soule , and this chaste Token take , That to thy Wish my heart I pliant make . 128. Here by an Holy Kisse ( for that of old The Symbole was of Christian Consent , ) He seal d his Words ; then reverently took hold Of her right Hand , and down the Mountain went , Leading Her to his Dwelling ; whither she Went cheerly on , fearing no Treacherie . 129. Into the Vulturs Nest thus slies the Dove ; Thus to the smiling Shelfs the Ship doth run ; The stranger thus to the enchanted Grove Goes for delight ; Thus to the fatal Den Of the fair tongu'd Hyoena skips the Lamb ; The Childe thus leaps into the playing flame , 130. Come to his House ; * Authades , ( for his Name Was so ) pray's Psyche not to take it ill , That since she in a busy season came , His sacred Office He did first fulfill , Before on her He waited : But , said He , The work , though great , will soon dispatched be , 131. In his eighth journey Phoebus now did run Since his first-born Authades did enjoy , Who by the rule of his Religion Was bound to circumcise the Childe that Day ; Which with a consecrated knife of stone He did , and gave his own name to his Son. 132. The Infants Wound , the softer heart did slay Of Psyche , who strait wrep'd , and knock'd her breast , And then with indignation turn'd away . But cunning He perceiving how his Guest Dis-rellished her welcome , to her stepp'd , And , 〈◊〉 first , demanded why shee weep'd . 133. In sullen silence she made her Replie , Compos'd of Frowns , and of compleat disdain ; Till forc'd by his milde Importunitie , She gave her angry Tongue a liberal Rein : Shame on my credulous Love , which thus , said she , Bewithc'd me to the Den of Heresie . 134. Are you the Man who crouched to the Place Of Jesu's Cross , and him , your Lord , did call ? How come you now to wear a Jewish face , And with your Circumcision tool , cut all Your Christian Mask in peeces ? Blinde were I As was your zeal . could I this crime not spie . 135. Had you Beleev'd that Jesu's blood was shed To wash the stains of all the World away , Your cruel ; Heresie had not made red Your Infant in his needles blood to day ; Who had been purer had you washed Him In a much gentler flood , pure Baptisms stream . 136. I see what reason my wise Guardian had To be so jealous of my staying here ; Why He so solemnly appeared sad When I was merry , and refus'd to feare ; He knew black Satan would himself array In heav'nly puritie Me to betray . 137. Here she was flinging out . But fawning He By the great Cross of Christ , and geater Name , Pray'd , and conjur'd her pious Charitie His unexpected action not to blame , But to defer her Censure , and to hear With patience how He could his cause declare . 138. Such power had that reverend contestation On Psyche's tender heart , that she relents : When 〈◊〉 He , after long Commendation Of her soft candor , tels Her He repents That He his Declaration did not make E'r He that solemn work did undertake . 139. Then to a private Chamber Her He brought , That no Disturbance might his ends prevent ; And by all Ceremonious service sought To entertaine her thoughts with kinde content : For on a silken Couch , when she was set , With softer language , thus He gan the feat . 140. Sure now , dear stranger , thou art quit with me , And hast repay'd me in my proper Coin : I for 〈◊〉 Instrument suspected thee , Thou for an Heretick dost me define : But I recanted ; and if thou doe so , Quit on the other side We may be too . 141. If head-long jealousye for proof should passe , What thing so perilo us were as Innocence ? What must we think of our great Saviours Case , Who for a Devil slander'd was ? and whence Shall We acquit his Wise Apostles , who In the fond Worlds esteem for fools did go ? 142. Thou prov'dst not what my sudden fear did speak , Nor am I such as thine did me present : Truth can her selfe cleer and transparent make , And never fail'd to yeeld compieat content To those whom Prejudicies poyson had Not first envenomed , and partiall made . 143. Know then , that I am one of those whose breasts Are consecrated to that Lord whom thou Alone adorest , and permit no Guests To thrust in thither , who will not allow That gentle Soveraign to domineer , And reign without all contradiction there . 144. That poor comtemptuous place , whence glorious He Vouchaf'd to take his sirname , is the same Whence 〈◊〉 his humilitie , Our Common Title We his followers frame : Too high for Us the Stile of Chrastian is , Plain Nazareen our Ambition doth suffice . 145. Unto the Dictates of his royal Law With universal Meeknesse we submit : Whilst others but by halfes will deign to bow , As Makers they , not Subjects were to it : All hard and costly Precepts , they refuse , And leave that Burden for the slavish Jewes . 146. They tell the World how they a Patent have Writ in the Stile of Christian Liberty , By which Heav'ns King to Them Commission gave To break the Bonds of Legal Slavery : And a wise King the while they make Him , who Allowes them , what his Law forbids , to doe . 147. And is not this a brave Religion , where There is no room for any Charge or Pains ? Cunning and thrifty its Profeslors are , Who in their own Hands moderate the Reins Which on their Necks should lie ; who as they please , Dispose their Discipline to their own Ease . 148. And yet 't were well , would they their Charter show Which makes them Free States , and vouchsafe but to Declare what in the new-deliver'd Law Doth crosse and disannull the old ; that so The World might Satisfaction gain , and we Be made Partakers of their Liberty . 149. For we know no such Thing : But this we know That Jesus who is Author of the New , Was Institutor of the ancient Law And upon Sina's Head his Trumpet blew To wake the World , and warn it to give eare Unto the Precepts which he thunder'd there . 150. And did he then Retract , what he before Oreained had ? Was Circumcision then Commanded to be exercis'd no more Upon the tender Infant-Sons of Men ? O no such Changings inconsistent be With a wise Gods Immutability . 151. Like his own Selfe his Laws eternal are , And need no Reformation or Corrections : Our inconsiderane Lawgivers here Infect their Laws with their own Imperfections , And both may mended be : But surely 't is Proud Blasphemy to say so of Him , or His. 152. But his Example is full Explication Of his own Laws : And what did righteous He When fitted by his blessed Incarnation He could , like Us , to them a Subject be ? Did not he set the Seal of his own Blood To Circumcision , that this Law was good ? 153. His Presentation in the Temple shews His cleer submission to the Law which there Professed was : Nor did he e'r refuse To solemnize the Festivals which were Legaly Sacred ; or , when he drew neer His End , forget to keep the Passover . 154. Let others cast the blustering scare-crowe Name Of Heresie upon our genuine Zeal ; We trust we never shall repute it shame To tread His Steps to whom we all appeal As to our onely King : and surely he Cannot but own those who his Followers be . 155. The Gospel Laws Weequaly Imbrace : And though my Son I Circumcised , yet I cut him not off from Baptismal Grace , For in that Laver we our Children wet , That in this double Sacramental Stream Of Blood and Water , they to Christ may swim . 156. We grant , that where the Circumcision 〈◊〉 Blusheth not to oppose and uselesse make That venerable World-redeeming Blood Which from the pretious Veins of Jesus brake , The Sacrament's Heretical : But we Teach it more meek and mannerly to be . 157. If now we of too Much Obedience seem Guilty to thee , Convince Us of our Sin : 'T is plain thou hast an hopefull pleasant Theme , And easily upon our Hearts may'st win , If Truth fight with Thee : for what Man is he Who by just Licence would not conquer'd be ? 158. He ceased here . But as the loathing Vine , Though in the Colewort she can plainly read No hostile Quality , doth yet decline Her Touch , and any 〈◊〉 Shrub or Weed Will rather hug with all her Arms , then by The least Imbrace approve that Company . 159. So Psyche , though she could not easily show The venome of Authade's Sophistric ; Yet could her heart not possibly allow What she could not confute : Much rather she Would with fell Adders hisses fall in love , Than the intent of his discourse approve . 160. For Discontent still gather'd up her Brow , Still nauseous neglect stream'd from her eye , Still on her Guardians Words she thought ; and now The Serpent had his Poisnous suauity Displayd , and his enchantment finished , She wav'd her Hand , and turn'd aside her head . 161. But Logos ( who , with Thelema did lie Close in her breast , ) prick'd up his ready ear , And drunk in all the gorgeous fallacie With such Delight , that He could not forbeat Now Psyche seem'd unsatisfied , to break His itching minde ; and thus He freely spake . 162. Madame , although the Jewish law to you Expired seems , yet that of Courtesie To be ev'n yet in date you will allow , And why must then your looks transgressors be ? Why with such Glances of Disdain must they Your gentle entertainment here repay ? 163. For my part , if I ever understood What firmper spicuous Probations ment , What Reasons solid were , what Topicks good , What Demonstrations sound ; I must consent That he of none but such Materials here The Fabrick of his strong Discourse did rear . 164. And , let me tell you , Reason is a Law High and divine , engrav'd in every breast , Which must no Change nor Antiquation know ; A Law , which whosoever dares resist Rebels against Himself , whom He stamps under His obstinate feet , and nature tears in sunder . 165. O strive not then to be more Wise , than what Is Wisdomes onely Rule : Aathades now By Reasons genuine Lustre shews you that He walks in High-noon light ; and why will you Be groaping still in Darknes , when you may By his fair Pharu's Conduct saile to Day ? 166. Psyche stung by this Check began to groan : When loe her Thelema took Courage , and With a resolved Countenance fastned on Logos his shoulders her imperious hand ; Which shak'd him from his boldnesse into fear , And summond to her Words his humbler Ear. 167. Pert sir , said she , does it to you belong To hold the golden Reins of Psyche's heart ? That thus you stretch your Magisterial tongùe Usurping what would better suit my part : Y' had best e'n take her Throne , and make both Me And Her wait on your upstart Majestie . 168. Though His soft Words tickle your wanton ear , We use not to such easie Charms to yeeld ; Both Psyche's stomach is too weak to bear , And so is mine , his gilded Dose , though fill'd With sugar'd Blandishments . Yet ask not why It is enough for us , but to deny . 169. Authades seeing how his dainty bait Disgusted was , to heav'n lift up his eye , And cri'd , Alas , that dangerous Deceit Should be suspected in Truths arms to lie . Yet Psyche , I doe not disprove thy fear ; Alwayes the wisest Souls most jealous are . 170. And this thy pious jeulousie to me So pretious is , that it inflames my heart With higher estimation of thee Who in Faiths Busines thus tender art : Those who with headlong hast such points receive . To me seem but to fancie , not believe . 171. I grant 't was thy unhappines , that thou Meet'st with so faint a Disputant as I : And sure our Cause were weak if it could show No better Pillars of its Verity Than my Abilities , which I confesse Are full as feeble , as that solid is . 172. Yet why should Truth for my unworthy sake Faile to finde welcome in thy pretious Breast ? Why should'st thou pay so dearly for my lack Of Eloquence or Logick , as to rest In that unhappy Ignorance content , Which though I cannot help , I must lament . 173. That Word broke ope the Fountains of his Eyes , Which in deceitfull Pitty flowed down . Yet knocking then his crafty Breast , He cries , Why should I think just Heav'n on you hath thrown The punishment of this my Weaknes ? and Because I 'm Dull , not let Thee understand ? 174. O no! wouldst thou but deign to walk with Me To a Friends house not far from hence ; Thou there The Looks of living Pietie shouldst see ; And from an Oracle Resolutions hear : If Thou repent Thee of thy Pains , I am Content for ever to endure thy Blame . 175. This pressed Kindnesse , She who gentle was , Knew not how to reject ; and therfore goes With her fair-tongu'd Companion : Alas That facill Hearts should to themselves be Foes When others they with Facilnes befriend ! That plyant Twigs should break because they bend ! 176. But at the house , they at his Prayers finde A Man whom Age had covered with Snow : Yet noble Fervor in his pious minde With more than youthfull Vigor seem'd to glow : So strong was his Devotion , and so high In all Espressions of Loves Bravery . 177. Authades at his Back straight kneeled down ; And so did Psyche , much amaz'd to see How far that old Devoto had out-flown The flagging Pitch of her young Piety . Such flaming Prayers she never heard before , Nor such importunate Knocks at Heav'ns high Door 178. She often looked that the Sphears should ope , And to the longing Saint his Lord disclose ; She wonder'd that his Body flew not up Seeing his Soule on such stout Pinions rose ; But most she marvell'd that his working Heart Stretching so high , did not in sunder start . 179. With secret Checks her languid Soule she chid Which with such violence never yet did flame ; Her Eyes hung down ; her Cheeks were over-spread With blushing ( but with ô how guiltlesse ! ) shame : Nor ravish●d lesse was Thelema , who till now No Good would in the Nazareens allow . 180. O Looks , and Outside Things , how mighty are And how substantial your Impostures , on Unhappy Mortals , who their Judgement square By Ear and Eye , and those vain Rules alone They borrow from the Senses Schole , wherein How many Beasts more learned are than Men ! 181. * Pseudagius now three times his Head did bow In humble Adoration , and arose Up from the ground . Which when Authades saw , He forward stepp'd , his bus'nesse to disclose . But Psyche pluck'd him by the Arm , and told Him , forher sake He need not be so bold . 182. Pardon Me Sir , said she ; for now my Minde Convinc'd by heav'nly Satisfaction is ; In him I such commanding Goodnesse finde , That , though I would , yet I cannot doe lesse Than stoop to that Profession which he Hath authoriz'd by such high Piety . 183. The height of my Desires , ( if yet it be Not Pride to reach at such transcendent Blisse , ) Is , that I with his leave advanc'd may be To his religious Acquaintance : This Perhaps may Me enable to repay The Debt your Love hath layd on Me to day . 184. Authades glad and proud that he had thus This Conquest gained , bad her be secure : Then bowing down before Pseudagius , Regard , most holy Sir , said he , the pure And pious Suit of a religious Mayd , Which modest she upon my Tongue hath lay'd . 185. Heav'ns Love hath kindled in her pliant Breast Full Approbation of whatever she Beholds amongst Us Nazareens profest ; And now our Proselyte she resolves to be : Onely she beggs that you would not disdain Her as you humble Friend to entertain . 186. His solemn Eye to Heav'n Pseudagius cast . And cri'd , Forbid it blessed Jesu , I Should not be kinde to Any whom Thou past With thine own Favour deign'd to dignifie : 'T is Condescent indeed in Thee ; but how Can I thy Worm stoop , who crawl here below ? 187. This said ; with reverend Pleasantnes He came And grave Acquaintance took with Psyche's Lipp ; She bigg with humble Thanks , cri'd out , who am Unworthy I , such holy Sweets to sipp ! Hadst Thou vouchsaf'd Me but thy Feet to Kiss , That favour I had hugged as my Bliss . 188. Thus cheated She , did her Mishap admire , As doth the silly flie the beauteous Flame ; Little surmising what outragious Fire Reign'd in that Bait which look'd so mild and tame : Ne'r did she stand on such a Brink as this , And never feared less a Precipice . 189. Pseudagius , whose faire-faced Piety Compleat possession of her Heart had wonn , Now exercised his full Tyranny Upon his tender yeilding Prey ; and soon Infus'd his Poisons with such holy Art , That their Contagion rul'd in every Part. 190. Satan who lurk'd in Ambush to espie How his Designe would take ; rejoyc'd to see That Psyche by this moderate Heresie So easily charmed was ; for crafty He When but a little Leaven was cast in , Had oft the tainting of the whole Lump seen . 191. He knew a little Gap , might quickly turn A mighty Chasm : He knew one Spark might thrive Into a full-grown Flame , and serve to burn The strongest Fort : He knew one Wheel might drive A thousand more ; He knew a carelesse Slip Might cause a Fall , as well's a desperate Skip . 192. He knew that they who once a foot had set In Errors Labrynth , would easily be Allured further to proceed in it By their own tickling 〈◊〉 ; He knew they soon might fall in love with Night Whose Eys once turn'd from Truths meridian Light. 193. But yet to make all sure , he Logos fill'd With foolish Pride , and Confidence , since He Saw Thelema , and Psyche forc'd to yeild At last , to what He did at first agree ; And They abashed with unhappy shame , His domineering Carriage durst not blame . 194. By this unbrideled Insolence he grew So vain and carelesse in his Work , that he Presum'd far more than all the World be knew In Truths judicious Discovery . Thus foolish Dreamers think they view the skies , When duskie Sleep hath sealed up their Eyes . 195. For as one Morning Psyche walked out Intending for her Saviours Sepulchre ; Full in her way the watchfull Tempter brought One who no common Mortal did appear : Grave was his Garb , but graver far his Look , And him for some deep-learned Man she took . 196. Capricious Logos could not rest content Till he had sounded what the Man could say ; Big with a spruce and eloquent Complement , He brings it forth , and layes it in his way , Bo wing down to the ground with it ; which done , * Agyrtes stayd , and Logos thus went on : 197. Sir , if your Head unto your Looks be true , It is of Knowledge a vast Treasury ; And those Spiritual Riches never knew What Losse or Diminution meant , when by A liberal Impartment they were thrown To others Breasts , yet not pluck'd from their 〈◊〉 . 198. For though his radiant Largise on the Moon And every Star , and all the World beside He poureth out ; yet still the copious Sun Doth in his undiminish'd Glory ride . Although a thousand Chanels it doth fill , The teeming Fountain lives in Fulnesse still . 199. A portion of your Streams , and of your Light , Is that We beg ; not to impoverish you , But to enrich our Selves : Our ignorant Night To knowing Day may by your Influence grow ; Our arid barren Intellect may be By your Effusions taught Fertility . 200. That natural Desire which did enflame Your Industry to reach at Knowledge , is Common to Us ; nor will your Wisdome blame Our free and bold Obedience unto this Potent Instinct , by following which , you have Attain'd that Blessing which of you We crave . 201. When by a grave and gracefull Pawse , the Man More reverence had won , with friendly Eye He first their Welcome look'd : then thus began To speak it out : Though Silence suits with my Devout Profession , more than Words , yet now To Courtesies strong Law my Tongue must bow , 202. If I to strangers should not Kindnes show , I should affront that Lord who owned Me A stranger unto Him. Yet please to know That I professe not by my Industrie To have arived unto any pitch In that wherein you take Me to be rich , 203. Alas , Agyrtes had as sottish been As is the vilest he that sees the light , Had Heav'ns sweet Rays not deignd to interveen Between my Heart , and Ignorances Night . But Jesus who is King of Love , as well As Wisdome , pleas'd with both my Breast to fill . 204. Yet this no other Wisdome is , then what Concerns Him , and his Heav'n , wherfore if you For any other look from me , but that , You must goe seek where Vanitie doth grow . That , that , or none , sweet Sir , said Psyche ; We Would onely in Heav'ns Wisdome learned be . 205. This yeilding Answer made Him smile within , And promise to his proud Heart , Victory : Yet to make sure , and grace , his holy Sin , To Heav'n he turn'd his hell-directed Eye , And lifting up his Hands , seem'd thence to take The Copie of what now he ment to speak . 206. With that , upon the ready Grasse , which there Offer'd its gentle service , they sate down . Then thus Agyrtes : Though you Strangers are , Your holy Wish , thus far has made you known , That I perceive you are not yet to be Inform'd there is a Christ , and Pietie . 207. But as the noblest Things beseiged are With greatest Difficulties , so is this : Religion , and Truth yet never were Enthron'd so high , but saucie Wickednes Would muster Errors round about them , and Before their face in flat Defiance stand . 208. Yet , if in great Cerinthu's Schole you were Ever a Candidate , I need not strive To ope my Bottles to your Thirst , who there All Fulnes from the Fountain did receive . My Schole , cri'd Psyche , gentle Sir , alas , Onely in blinde and barbarous Albion was . 209. Know then , said He , that when Heav'n planted had Its blessed Gospell in our World below , Ten thousand Weeds a conjuration made To choke it when it first began to grow ; The Blade no sooner peeped forth , but there These pois'nous Tyrants strait did domineer 210. And surely all the Harvest Hopes had been Slain in their Birth had Jesus tender Care Into his Feild not sent Cerinthus : Sin The Crop ev'n in the Spring began to shear , And Truth her infant Head sought where to hide ; So rampant Error was , and spread so wide . 211. But this brave Gardner with his prudent Hook Cut those Intruders down , and cleerd the ground ; The Churches Soile strait like it selfe did look , And reskew'd Truth full room to flourish found , The mystick 〈◊〉 began to be From the insidious Serpents Dangers free . 212. The reverend Law whose flaming Majesty Flashed from Sina , now brake out again ; And chasing all licentious Mists , which by Heretik Sloth had gain'd Religions Rein , Mingled its Lustre with the Gospels Ray , And doubled fair Truthes most unspotted Day . 213. Blind Ignorance was grown so bold , that she Sought to perswade the World it had no Eyes ; Making the Lazie Name of Mystery , In stead of Demonstration suffice . From this black Pit those monstrous Prodigies Of hood-wink'd , and abused Faith did rise . 214. Who can imagin Heav'n would e'r obtrude Upon the Faith of Reasonable Men , That which against all Reason doth conclude , And founded is on Contradiction ? Sure God so strange a Law did never give , That Men must not be Men , if they Beleeve , 215. No , 't was not God , but Man , who made that Law , And by enacting it , usurped more Than God-like Power on those he won to bow Their Superstitious Necks to this new Lore , By which to brutish Sottishnesse they are Enslav'd , who free by Christian Title were . 216. 'T is not enough , forsooth , that We beleeve Mary the Mother was to Jesus ; but Into the bargain too We must receive That she a Virgin still remain'd . And what More ready Way , her Sons Birth to deny , Than by continuing her Virginity ? 217. If she a Mother be , she must be so But if a Virgin , she a Virgin is : And he that can in One tie up these 〈◊〉 May reconcile the Poles into a Kisse May Midnight in the face of 〈◊〉 throw , May cement in one Centre I and No , 218. Yet well it were , had Mary been alone The subject of this holy Nonsense ; But With greater impudence upon her Son It ventured , and madly forging what All Rational Creatures cannot but Detest , This , as the sacred Rule of Faith profest . 219. For though the Marvell-mongers grant that He Was moulded up but of a Mortal Metall , And that his Substance was the same which we Finde in our Selves to be so weak and 〈◊〉 : Yet an eternal God they make Him too , And angry are that We will not doe 〈◊〉 220. ( Thus the quaint Madnesie of a dreaming Brain Holds the same Thing a Mountain , and a Mite ; Fancies the Sun , Lights royal Soveraign , To look like swarthy , and ignoble Night ; Imagines wretched Worms , although it see Them crawl in Dirt , illustrious Kings to be . ) 221. But Heav'n forbid , that we should so 〈◊〉 And think our God as poor a Thing as We How can Eternity be born in Time How can Infinitude a Baby be ? Or how can Heav'n and Earths almighty Lord To AEgypt flie for rear of Herod's Sword 222. Can He be hungry who doth All Things feed ? Can it become the King of Joy to weep ? Can He the God of Spirits , refreshment need ? Can He who is all Eye , e'r fall asleep ? Can Man , the Prince of Power Crucifie ? Can He , Lifes everlasting Fountain , die ? 223. Such Gods as these indeed were Jupiter , Mars , Saturn , Neptune , Mercury , Apollo , And all that Rout to whom the Pagans rear Their cursed Altars : And must we goe follow Such goodly Leaders , and our Pleasure take Religion worse than Atheisme to make ? 224. Sure God is much beholden unto them Whose glorious Faith hath been so carefull to Heap all those vile Indignities on Him Which they Themselves abhorr to undergoe . If God be such a wretched Thing , no more Will I , ( and 't is no proud Word ) Him adore . 225. But He is as Impassible as They Would make him weak and poor : He cannot bow To yeild his high almighty Selfe a Prey To our Infirmities who crawl below : His super-glorious most refined Nature As far from Suffring is , as from a Creature . 226. I know they strive to mince the Matter by Distinguishing His Natures ; for their Art Being asham'd of no Absurdity , Himselfe from his own Selfe presumes to part . Yet we durst not admit a Deity , Which must on a Distinction builded be . 227. But how much more than mad their 〈◊〉 〈◊〉 And how transcending Pagan Blasphemy , Who not content to make a God of this Both 〈◊〉 , and mortal Jesus ; try To thrust him into one Substantial Knot With his eternal Sire who him begot ! 228. Two , yet not Two , but One these Two must be , Nay and a Third into the Knot they bring ; The Spirit must come in to make up Three , And yet tnese Three be but One single Thing . Thus fast and loose they play , or ev'n and oda , And we a juggling Trick must have for God 229. If God be One ; then let him be so still : Why jumble We We know not what together ? Did all the World not know their God , untill This old Blinde Age discover'd Him ? Did neither The Patriarks Beleeve , nor Prophets See Aright , because they took not One for Three ? 230. I and my Brethren are full well content T' aspire unto no other Paradise Than that to which those Holy Hero's went , Whose Faith knew no such curious Prodigies . No ; Faith 's a grave and sober Mayd , and she Loves neither Quirk , nor Trick , nor Forgerie . 231. Let Love and Duty make of Christ as high And glorious a Thing as Wit can reach , Provided that against the Deity No injury nor Sacriledge they preach ; If onely on such Terms He lov'd may be , Him to neglect is Pietie , say We. 232. But We neglect him not , who merits more Of Us , than all our Reverence can pay : Our Necks we bow unto his gentle Lore , And his Commands ambitiously obey : Love is his blessed Law ; and hated be Those who contemn so sweet a Lord as He. 233. You see how freely our Profession We Impart to Strangers ; being confident That honest Truth can never shamed be . Yet whether you will bow downe your consent Unto our Doctrines , I uncertain am ; And therefore will no further lavish them . 234. For if your Faith relies on Men , who are Themselves but founded and built up of Dust ; If you by Reasons Rule disdain to square Your Pietie , and take your God on Trust , ( Which Heav'n forbid ; ) you onely are a Prize Unto Imposters fair-tongu'd Fallacies . 235. He ceased here . When Logos louting low His fawning head to Psyche , gave her Joy That she had met so grave a Doctor now , Whose radiant Knowledge might light her the way To genaine Truth through those thick Foggs which here Make dim and black Religions Hemisphear . 236. And take good heed said He , sweet Madame , that You serve Him not as you Authades did : O what substantial Arguments , and what Religious Motives hath he mustered In this concise Discourse , whose depth might well Be owned by the holiest Oracle . 237. Psyche , whose tender Heart not long agoe Would have abhorr ' d this venomous Language more Than doth the Lamb the Wolfe , or Lyon , who Nothing but barbarous Death to it doth roar ; Had now forgot her pious jealous fear , And knew not what it meant to be aware , 238. Haeretick Poyson she already had Suck'd from Authades ; which no sooner wun Her fond Hearts Approbation , but it made An open Chanel for more streams to run Into Her Bosome : Thus an Army by One little Breach poures in its Victory . 239. She yeilds to swallow the Cerinthian Bait , And thanks unto her Murderer strives to pay . Dear Sir , said she , your solid Reasons Weight Doth on my Heart such sound Persuasion lay , That needs it must submit , and study how To be for ever gratefull unto you . 240. Scarce had she spoke , but loe her Doctor who Espyed Phylax flying thither , took His hasty leave ; but pass'd his Promise to Meet her again , and bad her for him look The next day there : Alas the Cheater was Afraid the Angel might his Frand uncase . 241. But as away he sneaked ; Psyches ' Friend More swift than flies the Eagle to her Prey , The whining Aire with sprightfull Wings did rend , And shot himselfe through the directest way To his dear Charge , for whom his Heart did quake , As knowing well what Tempests hers did shake . 242. For by Loves faithfull Sympathie ( though he About his other work far distant were , ) He still preserv'd a soft Vicinitie With Psyche's Soule , and felt each wound which there Sophistick Darts had made , though foolish she Perceived not her sugered Miserie . 243. At his approach , for joy the Virgin wept , Not thinking that those tears to shame were due . Syneidesis still in her bosome slept , And her unto her self forbore to shew : She to her own Breast was more stranger than The Tartar to the AEthiopian . 244. But Phylax almost out of breath for hast , Suck'd in fresh spirits , and then demanded who It was that gather'd up his heels so fast , And fled from his approach : If he had no Cause of his flight , but me , 't is meet that I , Said he , suspect him for you Enemy . 245. No sure , replyed Psyche ; for nor I Nor Logos could discover ought but love : He freely taught Us many a veritie , And what he undertook , did cleerly prove . Some sudden busines snatch'd him hence , not fear Of you , whom doubtles He doth hold most dear . 246. Phylax , who knew Him and Authades too , The total matter gently sifted out , And wrought upon his Pupils softnes so That his design He subtly brought about ; For full confession from her charmed tongue Of both her Doctors Principles he wrung . 247. But then He groand , and smote his pittying Breast , And fixed upon Hers his speaking eye , By which the mixed language He exprest Of Love and Wrath , of Hope , and Jealousy ; And by this Prologue setting ope the door , He from his Lips his troubled Minde did poure : 248. Left I my charge , ô Psyche , to the Winde , When hence I took my journey , or to thee ? If in my dearest Cabinet , thy Minde , I my advice depos'd , why must it be That the weak breath of any Charmer Thou Dost meet , that holy Pawn away may blow ? 249. My heart mis-gave me , when away I went , Or rather when with thine I left it here ; Full well thou knowst what earnest pains I spent To arm thy tender Soule with sacred fear : O why , with foolish confidence would'st thou Disarm thy self , and make room for the blow ? 250. That blow , which struck so deep into thy breast , That if some soveraign Balsame makes not speed ; If strait thy wounded Bosome be not drest ; If Heav'n be not as quick , new life to shed Into thy Soule , as Hell was to betray It unto Death , this is thy fatal Day . 251. Alas those Doctrines onely Poisons were Squeez'd from the dregs of the infernal Pit ; Less Pestilential those Venoms are Which desperate Basilisks and Vipers spit : Nor Aphrodisiu's , nor Agenor's tongue With such sure bane thy careless Bosome stung . 252. Canst thou ô Psyche thus thy Lord repay For all the Treasures of his Love which He Into thy poor heart poured day by day ? Canst thou rob Jesus of his Deitie , And tear Him from his Throne , whil'st royall He His heav'nly Kingdome doth prepare for thee ? 253. Pert Logos here no longer Patience had , But setting up his insolent crest , he cri'd , Good sir , and take you me for one so mad , That in my proper road I cannot ride , But both my Self and Way , I needs must loose , And willingly deep Precipies choose ? 254. If Eyes of Colours sober Judges be ; If Tongues can censure what is soure and sweet ; If Ears can Discords know from Harmonie ; If Touching may decide in Cold and Heat ; Why may not I presume that I am set In Reasons Chair , and know the Powers of it ? 255. Unless I to my Essence give the Lie , These Doctrines sure are built on Demonstration : But if you onely must be Psyche's eye , Ev'n pull me out , that I no perturbation Thus in the way of your designes may throw ; So in your Conquest you compleat shall grow . 256. Psyche was glad to heare this Challenge beat So high , and hop'd that Phylax would relent : And were Angelick Loves Heroick Heat Less resolute than it is , just discontent Had quenched Phyla'x flames , which now by this Bold opposition did more stoutly rise . 257. With secret instance he did Charis draw Down from her Heav'n , to joyn her Powers with his : She , when the Virgins wounded Heart she saw , Melted with Pitty at her deep Distresse ; And by victorious Sweetnesse op'd a way Into her Breast , and Thelema made her Prey . 258. Which Phylax seeing : Logos strives in vain Said He , to countermine my care of Thee : Greater Affronts than these I can sustain , Rather than Psyche should destroyed be . All this , and more , I will forget , so Thou Wilt goe , and see a Sight I have to show , 259. Logos look'd bigg , and struggled might and main ; But Thelema was tractable and tame , And the bold Rebell quickly did constrain Unto her pliant Minde his own to frame , Poor Psyche sigh'd and wept , and halfe afraid , Phylax with her to doe his pleasure pray'd . 260. He well considering her Disease had need Of nothing more than Haste in her Physition , Staid not to parle , but made all loving speed To snatch her from these Jaws of deep Perdition , Whilst yet with Chari's soule-subduing Heat Her melted and convicted Heart did beat . 261. Ready at hand his well-known Chariot was , In which he takes her up , and guides the Rein ; Forth with the sprightfull Steeds flung on apace Through the fair Road of the aereal Plain , Till they to Gitton in Samaria came , Their journeyes Butt , where Phylax checked Them. 262. Then lighting down , Come Psyche , come , said he , This is thy newfound Doctors native Town ; Here thou their true Original shalt see , And from what kinde of Nest they all are flown . This House their Fathers was : Come we will in , And view the Birth-place of Heretick Sin. 263. Thus entred They : When loe the House they finde So full of Doors , and Rooms , and Galleries , Which by quaint Turnings to and fro did winde , That Psyche quickly lost her rouling Eyes , As she had done her Se fe , had Phylax not Of all the Labyrinth full knowledge got . 264. Thorough a thousand strange Meanders He Into a private Room conducted her Where she a far more private Door did see , But little thought what kinde of Den was there Lurking behinde it , so alluring was The holy Beauty of its cheating Face . 265. A goodly Crucifix was there displayd , Altars were rear'd , and many Bibles ope , By which majestick Liturgies were laid , With lofty-tuned Anthems ; on the Top Art plac'd a Quire of Angels hovering , And made the gorgeous Roof all seem to sing . 266. There might you see Faith , with her Eagles Eye ; Hope with both Hands her Anchor holding fast ; And with her open Bosome , Charity ; Whose Looks such seeming current Beams did cast , That those who were not well aware , might deem She at Heav'ns genuine Fires had kindled them . 267. With these ; Religion stood , Zeal , Piety Devotion , Meeknesse , Patience , Gentlenesse , And whatsoe'r might advantageous be The brave Imposture gallantly to dresse : Baits which might easily work a greater feat , Then Psyche s soft Simplicity to cheat . 268. What credit thou to these fair Looks mayst give , Said Phylax , Thou shalt see when I have shown What monstrous Ouglinesse these Porters strive To countenance : With that he bent his Frown On the enchanting Company , and they To his imperious Anger straight gave way . 269. Aside They started ; and so did the Door ; When loe an horrid Cave appear'd beneath , Which forth a Stream of 〈◊〉 and Stink did poure , Amazing Psyche with its dismal Breath ; Deep was the Pit , and full of darkest Fright , Seeming the Bed chamber of sullen Night . 270. But Phylax shot from his illustrious Fye Such potent lightning as brake through that Cloud ; When loe about the Caverns sides , a Frie Of frighted Toads into their Holes did crowd ; And thousand Spiders at the Sight agast , Into the centres of their Webbs made haste . 271. But ô what Man 's , or Muses Tongue can tell The other Monsters which were hissing there ! Huge Snakes , fierce Vipers , angry Adders , fell And fiery Hydra's all discovered were , With Cockatrices , Scorpions , Dragons , and Of 〈◊〉 Chimaera's a full marshall'd Band. 272. Yet these all fled before the Angels face , And in their severall Dens loud howling lay : But He entended for a further place , And with these lesser Monsters made no stay ; Forward unto another door He goes , Where far more poys'nous things He doth disclose . 273. Glozing Deceits , and handsome Lyes stood there , With gentle meek demure Hypocrisie ; And these in goodly state attended were By treacherous Rhetorick and Phylosophie ; But their chief train with Syllogisms was fill'd , Who in their hands three-forked Halberts held . 274. Yet all their Might fell flat upon the ground , And gave the mightier Angel leave to passe , Who entring by that damned Pontal , found To such a Porch a correspondent place : The stinks He met before , pure odours were To those which reek'd in every corner here . 275. The Master of the House , grave Simon , who Wore Magus for his cursed surname , sate Full in the midst ; whose poisned stomach so Surcharged was with crude-opinions , that Its pestilential Load which belch'd and wrought , Into an ample Boule He spewed out . 276. This the rude indigested Chaos was Wherein all Heresies did jumbled lie ; The fertile Womb which their original Place Did give to every kinde of Blasphemie ; The Seed and Matter whence sins foule Creator Produced every Monstrous-shaped nature . 277. As smoaking in the Boule this Vomit lay , A Crowd of desperate Men throng'd round about , Whose most accursed thirst did them betray To covet this foule Draught : The scalding drought Of the persued Deer breeds lesse desire In some cool spring to quench his raging fire . 278. Menander gat the first Sup ; He who by That cankering liquor so infected grew , That Simon He out-spit in Heresie , And higher than his Spewing Father flew ; Much he disdain'd that God or Man should be Nobler ( at least in 's own conceit ) than He. 279. Ceninthus next lapp'd up his share , and then His hungry Younglings with the venom fed ; 'Mongst whom Agyrtes suck'd his Part , whom when Psyche beheld , Guilt di'd her Cheeks with red . But Ebion thrusting in , took off her eye , He Scriptures Mangler , foe of Purity . 280. Yet Nicolas , who came next , was worse than He , And drunk so deep , that of all foulest lust He turn'd Professor , and deserv'd to be The hate of God Behinde him Elxai thrust , And bold Jexeus , Bretheren no less In nature , than in lustfull Putidness . 281. Then Saturnine , whose draught so strangely wrought , That he judgd Puritie it self impure ; Chaste Matrimony He abhorr'd , as fraught With shamefull odiousnes ; nor would endure His lip should blush in any Creatures blood , All which he held were never made for food . 282. Yet strait Basilides from the same fount Contrary poison drunk ; All lust was clean , Yea commendable too in his account . And the same rellish had the liquor in Carpocrates his Mouth , and Valentins , The Oracles of all libidinous sins . 283. From these great Parents came that numerous Spawn Of most portentous Gnosticks , Antitacts , Ptolemaits , Ophites , Cainites : Monsters known By the Profession of such shamelesse Facts As Hell would blush at ; which yet unto them Truths and Religions Puritie did seem 284. Next these , about the boules brim licking lay The Nazareens , amongst whose sneaking fire Were both Pseudagius and Authades ; They Who tainted Psyche with their Heresie . No sooner she beheld them , but her breast She smote , and by the stroke her fault confest . 285. But after these appear'd the Marcosites Epiphanes , Secundus , Isidore ; Bold Cordonists , and fond Heracleonites Marcion , Apelles , with blasphemous store Of their Disciples ; Lucan , Luciun , Photinus , Basiliscus , Hermogen . 286. Then proud Montanus ; with Quintilians , Ascites , Pepuzians ; and Artotyrites , Priscillians , Pharisaik , Tatians , Abstemious yet profane Severianites ; Archontiks , Adamites , Quartadecimans , Fond Alogists , and Melchisedekians . 287. Tertullianists , Arabiks , Symmachists , Homousiasts , Elxites , Origenians , Valesians , and presumptuous Catharists , Hydroparastates , Patripassians . Apostoliks , Angeliks , Chiliasts , Samosatenian Paulianists . 288. Mad Maniches , outrageous Donatists , Curs'd Arians , Colluthians , Audianites , Shamelesse Photinians , Macedonianists , Acrians , Acacians , Eustathites : Eunomians , Messalians , Luciferians , Hypsistarists , Agnoites , Apollinarians . 289. Timotheans , Seleucians , Collyridians , New coin'd Priscillians , with Proclianites : Foule-mouth'd Jovinianists , and black Helvidians ; Bonosians , Campensians , Agapites ; Pelagius , Nestorius , Eutyches , Accompani'd with all their Progenies . 290. Innumerable more besides were there , Whose severall Poisons Nature Phylax read Unto his Pupill , though they never were As yet unto the world discovered : But as these Petty Vermine She did view , A mightie Prodigie its dread did shew . 291. Up starta Man of such commanding Look , That all these awed Suckers gave Him way : Three times his mighty Head and Locks He shook , Three times He stoop'd , and seem'd too proud to lay His lips so low ; yet bowing down at length , Upon the Boule He shew'd his cursed Strength : 292. For every Drop of the foule Vomit He Straight swallowed up , and kick'd the Bowle away When loe the Venomes rampant potencie Did in the desperate Man it self display ; Both in his eyes , and all about his face , Insernall Horror freely took its place . 293. A pair of Horns broke from his fiery Brow , And from his mouth impatient Blasphemy ; Big with all rancorous Spight his Breast did grow , His Soul was stretch'd with arrogant Majesty : Nor was it wonder that He thus did swell , Who had engorg'd and drunken was with Hell , 294. With Mouth wide ope He swore aloud that He Would make the whole World to his pleasure bow ; He threatned all Heav'ns starrie Braverie Down from their highest strongest Orbs to draw ; He vow'd by his own Head , no God should be Thenceforth beleeved , nor ador'd , but He. 295. With that , his fists of burning Brasse He bent , And lifted up his more than Dragons Taile , As if with this Artillery He ment The Universe's Powers to assail ; Nor was his Insolence in vain , for He From Heav'n it self snatch'd down his Victorie . 296. From th' Euangelick Heav'n He boldly drew Millions of Soules , whom He in sunder tore , Or with his Breaths most murdering venome slew ; Bellowing his Triumph in a dismall Roar. Straight the Heretick Frie began to quake , Simon himself did start , and Psyche shake . 297. But Phylax to allay her storm of fear , Told her the Monsters Pride yet knew a Rein , For mark , said He , He is a prisner here , And cannot break that Adamantine Chain Which Him and all his viperous Company Though at some distance , fast to Hell doth tye . 298. She look'd and saw her Guardian told her true : She saw the Chain , which to a Pit did lead Whence thich sulphureous eructations flew And brought up mingled streams of boyling Lead She frighted at the sight , fled back ; but He What in that Bottome lay , led her to see . 299. Sheltred by his stout Wings Security , And by his trusty Word encouraged , Into the dismall Grott she sent her eye , Which there a more prodigious Object read Than She before had seen in the foule Book Of hideous Antichrists portentous Look 300. It was that Beldame Hagg from whose black Breast Simon his rank unweildy Poison drew Never was furie so compleatly drest In all the Bravery of Horrors hue ; All shapelesse shapes together tumbled were To make up Shames Extremity in Her. 301. Two Heads She had , which on her Leg● did grow Two faces , and two Mouthes , but not one Eye , Six rowes of teeth which constantly did gnaw All they could of her Carkaise reach : Her Thigh● From an eternall Sore did poyson drop Into her throat , which thence again spew'd up 302. The Vermin which did all about Her swarn Young Adders , Slow-worms Toads , and Spiders were , Two lumps of black flesh hung for either Arm An hundred Nails upon each hand did tear Her dangling Duggs and when they weary grew Them o'r her shoulders to her back they threw 303. But from her Neck a twisted Tail did sprout Arm'd with a thousand forked Stings which she For her own torture us'd and round about Her self its Lashes threw ; Her bunched Knee● Did backward bend ; and for her feet below . Out at her belly Seav'n short Paws did grow 304. As Psyche trembled at this basefull sight Behold , said Phylax , and consider well Whither brisk Logo's judgement were to right . Who hath engag'd thy poisned Heart to dwell In this fine Ladyes familie . for she Is Grandame to that monstrous Progenie 305. Since Thou hast made thy choise , and scorned Me And my Advice ; goe take thy chosen place Or in Pseudagius his Companie Or in Agyrte's : Nay doe not disgrace Thy learned Prudence so as to retract Judicious Logos will not like the fact 306. Poor Logos heard this Word ; which through his Heart Shot such deep Shame and Grief , that thenceforth He Resolved never more to trust 〈◊〉 Art Where it with Phylax's minde did disagree . But yet in Psyche's tender Breast , the Wound More stinging was , more fataly profound . 307. Prostrate before his face , in silence She Grappled a while with her outrageous Grief ; But when She saw the woefull Victorie Growing upon her , and found no relief In her own Soul ; She mingles with her Sighs , Her Declarations , and thus She cries : 308. Alas , Pseudagiu's or Agyrte's place Is too too happy and too high for Me That dreadfull Haggs prodigious Embrace Is more than due to my Apostasie ; I fully have deserv'd that She should hugg Me with her Taile , and feed Me with her Dugg 309. For , Had Pseudagiu's or Agyrte's Heart Like mine , been by a Phylax fortified , No Mines nor 〈◊〉 of Heretick Art Had won their forts : But I by sottish Pride , Disdain'd the potent Help of thy Supplie , And chose on my own Weaknesse to relie . 310. I fain would pardon begg ; but mighty Shame Seals up my Mouth , and Guilt beats back my breath , I fain would invocate His gracious Name Who gave his Life to rescue Me from Death ; But Horror stifles my Endeavour , who In spight of Him , to this my Death would goe . 311. But thou sweet Phylax never didst displease His Mighty Majesty , nor force his frown , Seal'd sure on Thee his endlesse favour is , And thy Desires He with Successe will crown If Thou wist plead for Me , though not for mine He will for thy dear Sake his Ear incline 312. I know my Impudence is high , who dare , Beg thus much favour of abused Thee ; But thy brave Charitie delights to war Against the most perverse Conspiracie Or my Demerits ; witnesse its divine Battell against Agenors Pride and Mine 〈◊〉 〈◊〉 〈◊〉 from thy 〈◊〉 I 〈◊〉 By hold and traiterous 〈◊〉 May I amongst these 〈◊〉 have my part Of my already-carned Misery ; And may thy Wing no more for me be 〈◊〉 . No more thy 〈…〉 314. 〈◊〉 her twixt trembling Hop . and 〈◊〉 〈…〉 her 〈…〉 . 〈◊〉 the rest by Looks that both his 〈◊〉 〈◊〉 she might engage . I his 〈◊〉 〈◊〉 〈◊〉 unto the 〈◊〉 was . 〈◊〉 her up and had 〈…〉 〈◊〉 And with the illue trust my 〈◊〉 〈◊〉 Into 〈◊〉 paths you 〈…〉 Who more 〈◊〉 Eyes 〈◊〉 I 〈◊〉 〈◊〉 316. Then by her Hand 〈…〉 And 〈◊〉 up the 〈◊〉 by which He 〈◊〉 〈◊〉 the 〈◊〉 The 〈…〉 And 〈◊〉 for joy that 〈◊〉 was 〈◊〉 by them ; 〈◊〉 〈◊〉 〈◊〉 from their 〈◊〉 again 〈◊〉 after Him , and 〈◊〉 and 〈◊〉 〈◊〉 PSYCHE : OR LOVES MYSTERIE . CANTO XVI . The Antidote . ARGUMENT . To purge out that Heretick Bane , which now Lay rankling in his Pupils cheated Breast , Phylax Ecclesia's Court to her doth show ; Where by Truth 's delicate Imbrace being blest , She soon perceiv'd her Cure , and how the 〈◊〉 Of Catholick health in her sound Pulse did 〈◊〉 , 1. 〈◊〉 〈◊〉 Man , why dost thou tread So proudly on the Worm which crawls 〈◊〉 〈◊〉 that on thy erected Head Much more 〈◊〉 〈◊〉 doth 〈◊〉 Than ever made the 〈◊〉 〈◊〉 〈◊〉 The footstool of Contempt to 〈◊〉 〈◊〉 〈◊〉 Are not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence Thou dost 〈…〉 The foule and onely 〈◊〉 which 〈◊〉 bring Forth 〈◊〉 , her 〈…〉 Though Flesh and 〈…〉 3. Sage nature at the Moment of thy Birth Made Thee Lament , when yet Thou knewst not why , Being with Pollution tumbled headlong forth Into the Stage of thy Lifes Tragedy , With full assurance that thou there must be First vex'd , and then stain by Mortality . 4. The meanest Creature that e'r saw the light , Was richer born , and stronger far than thou ; Compleatly shiftlesse was thy native Plight , And did no manner of selfe-succor know : Naked thou wert of every Help beside , As well's of Clothes thy woefull shame to hide . 5. With Cares and Fears in thy young Education Thy troubled Parent travelled again ; Her Bowels yearn'd with as true Perturbation , As when they stretch'd with puerperial Pain : It being but extension of thy Birth , To Bring thee up , as she had Brought Thee forth . 6. How crosse , how way-ward , and how peevish were Thy feeble Years , when thou couldst onely fight With thy rebellious Will , and vex the Care Of thy deer Nurse with fullen froward Spight ! All other Twigs will freely bend ; but Thou Alone , though young , hadst rather Break , than Bow. 7. The Rod drives Thee to Schole , and keeps thee there ; Where thou good Institution dost Imbrace Not out of Love , but most ignoble Fear : So the wilde stubborn Coit is taught to pace , When dreadfull A we does force Him to submit Not to the Rider , but his Whip , and Bit. 8. But as the Tinder never fails to catch The smallest Spark , although it certain be To burn with it : So doth thy Madnes snatch At every glistering Sin and Vanitie , And hug it close , although the treacherous Guest Be sure to kindle Hell-fire in thy Breast . 9. When riper years to manly Acts invite Thy well-grown Soule , I hou dost its Strength imploy . In the soft trade of amorous Delight , Of bitter Sweets , of delicate Annoy , Of fawning Rhymes , of witty Fooleries , Of dainty Perjuries , of smiling Lies . 10. To Sheers and Needle Thou thy Selfe enslavest And at the mercy art of each new Cut , And upstart Garb : Yet when thou in thy bravest Some most belaced Servitude dost strut , Some newer Fashion doth usurp , and thou Unto its antick Yoke durst not but bow . 11. Thus through a thousand Shapes thou art content To crowd thy Selfe , Her favour to obtain Who is as Various as the Complement Of thine uncertain Fashions ; every plain And right-down 〈◊〉 thou shunst , and so doth she ; Thy Body and Her Mind still changing be . 12. Yet thou inshrin'st in thy devoted Breast Her idoliz'd Idea : Night and Day Thou mak'st thy thoughtfull Self her Zealous Preist , And dost thy foolish Sacrifices pay : For every Lineament , and every Part Of her , thou mak'st divine in thy fond Heart . 13. A Curle of silly feeble Hair , which is The Sport and Scorn of every idle Winde , Like to some adamantine Chain can seize And captivate thy most unmanly Minde ; Which vain Captivity of thine alone Makes Hair wear Locks denomination . 14. Her. Motions , and her Gestures travers'd are By thy admiring Thoughts , and Thou dar'st vow That silver Venus through hir limpid Sphear Swimms with lesse gagliardise , and knows not how So well to justifie her Stile , and prove Her Self the Queen of soft leggiadrous Love. 15. Thy Soule Thou pour'st out as a free Oblation On her smooth lip , thy Altar of delight , Whence thou receiv'st with joyous adoration The Blessings ef her Kisse . Her calmy Sight Thou think'st thy Heav'n , and in her smiling Eye ! Readst all the Sweets of thy Fools Paradise . 16. But if a coy Frown , or denying Glance Becloud that Hemisphear of thy fond Blisse ; How are thy Comforts cast into a Trance Of knawing Dread , and anxious Distresse ! Happy , in earnest happy , Thou mightst prove Couldst thou so much thy God or Fear , or Love. 17. When thou in Matrimonial Bands art ti'd , ( Bands which will onely by Deaths Sythe be cut , Although they seem as soft as did thy Bride , ) From thine own Freedome thou dost freely shut Thy self , not knowing but that yoke to thee May prove more heavy than Virginitie . 18. Thou saw'st but half thy Mistresse , all those years Thou drov'st so hot the Wooers blinded trade , And hadst full power to Take or Leave : but Fears And Doubts are now too late , since Thou hast made The bargain up ; not all the World can ease thee ; Content thou must be , though she doth not please thee . 19. If she proves Barren , who is thus thy Spouse , Alas , Such are thy Hopes and Joyes ; If she With numerous issue fill thine eyes and house , What warrant halt that these will Blessings be ? They 〈◊〉 may be Bad , nor canst thou tell But thou hast helped to impeople Hell. 20. No Bed so thick with Thorns did ever grow , As does the Nuptial : what large Crops of Cares In every time and season doth it show ! How fertile is it in perpetuall Fears ! In Winter and in Summer it doth bear , And spreads it Harvest over all the year . 21. But if Thou art content to be a drie And Fruitlesse Tree , and dost thy self contain In the severe Bounds of Virginitie ; Intestine War will in thy bosome reigh , And Legions of Temptations alwaies be In Arms against thy single Chastitie . 22. Thy faire Estate will call loud for an Heire , So will thy Name . and natural Philauty ; So will the thought of crazie Age , and Fear Of wanting an unfeigned Friends supply When years shall downward bow thee to thy grave , And Cormorants gape for that which thou shalt leave . 23. The World will heap on thy Severitie Bold Imputations , and judge that thou Deal st underhand for what should purchas'd be In open legal manner ; Or will grow Into 〈◊〉 , Pertinacitie Doth scorn all Females , or all Females thee . 24. Wouldst thou be Rich ? through the tempestuous Seas Within three Inches of thy Death must thou Saile from thy quiet Home , and ever be At the disposal of all Windes that blow ; Then must thou delue , and unto Hell draw neer , Before to thee thy Pluins will appear . 25. Where though thou dost thy largest Coffers fill , Thy Heart 's as poor , and empty as before : The cursed thirst of Gold grows hotter still , Although all Indus thou on it dost poure . The peevish Itch thus proves more fruitfull when Thou rubb'st and strivest with the tainted skin . 26. And now thou who before couldst safely sleep , For fear of Robbers break'st thy nightly rest ; About thy Bags thy thoughtfull heart doth keep Perpetuall watch . Unhappy fool ! at least . Consider , though thy Gold thou holdst so fast , Thy self thou canst not , who must die at last . 27. Die , die thou must , and an account give up Of all the store which thou hast hoarded here : Those Bags on which thy heart did build its Hope But rich and heavy Torments will appear ; And thou shalt blesse their Poverty who had No Reckonings to make up when they were Dead . 28. Is Poverty thy Lot ? Then look to be The helplesse Butt of Wrong and of Disgrace : Thy joints must buckle to hard Industrie ; Continuall Sweat must reak upon thy face ; Yet wanting what should fill , and hide thy skin , Thou shalt without be naked , and within . 29. If thou to thy assistance Vice dost call , And by thy sins thy Fortunes hop'st to mend ; Thou digg st a Pit wherein thy Selfe must fall , And to thy hellish Foes dost Succour lend ; Thou spendst thine onely stock , and hast'st to be A wofull Bankrupt to Eternitie . 30. If thou a rich-descended Heir art born , 'T is ods , but that thy Birth doth thee 〈◊〉 : Such wealth its dutie thinketh it to scorn In Industries laborious Paths to goe : 'T is Worth enough , if a young Gallant can Look big , Luxuriate , and write Gentleman . 31. In Learnings Lists dost thou Desire to trie Thy Strength ? this makes all Ignorants thy Foes ; ( And they well-neer are All. ) yet couldst Thou flie Their reach and Envy ; still intestine Woes Will drown thy learned Joyes , which needs must be , ( Witnesse great Solomon ) stinging Vanity . 32. Dar'st Thou Scorn Arts ? then dar'st Thou be a Beast ; Or rather more than so ; Beasts Scorn them not . Thy Scorn's Prides Daughter , and thou dost resist The course of thy Designe , whilst thou dost shut Out Arts and Sciences , the Wings whereby Proud Spirits , as well as Generous , soar high 33. But if thou choosest Virtues craggie Way , And dar'st despise whate'r Thou see'st beneath ; If thy dull Bodies Burden cannot sway Thee downward ; if this Life to thee be Death ; If high thine Aim , if heav'nly be the Heat Which doth in thy Heroick Bosome beat ; 34. Right generous is thy Enterprise ; but yet Strong Difficulties throng about it thick ; Bold inbred Dangers will encounter it , Whilst thy wilde Passions all against it kick ; Nay thine own Heart , unlesse thy Care be great , Will Traytor prove , and its own Plots defeat . 35. Besides ; All They whose Bosomes tainted be With banefull Sins Contagion , will joyn Their malice in a fell conspiracie Thy single Piety to undermine ; For all thy Virtue checks and chides their Vice , And Thy fair Glories shame their Villanies . 36. Thou art their Scandal , and their Fame doth call Upon their deepest wariest Cares for aid Against that Blot thy Beauty throwss on all Those who of Virtues Hardship are afraid . What Weapons wilt thou finde to force back them ! How shall thy Vessell strive against the Stream ! 37. Yet through this rampant Sea of Opposition Couldst Thou force ope thy way : What wouldst Thou doe Against those stouter Billows of Perdition Which foam and roar wherever Thou dost goe ? Hell and its Prince , their utmost Powers combine To terrifie , and to enervate thine . 38. And sure this Tempest would effect its Spight On thy weak Bark , did not kinde Heav'n descend In pare aforehand : did not Grace's light With cordial Assistance Thee befriend , Did she not steer thy course , and bid thee ride Secure upon the most outrageous Tide . 39. Thy Life is nothing but a Tragick Sceen Of most inevitable Death , if she By seasonable Help comes not between Thy faint Soule and its dire Catastrophe : Grace onely doth condemned Man reprieve From fatall Woes , and teach his Life to live . 40. T was blessed Charis , who so fast did move Phylax his Wings when He to Psyche flew , And with the wholsome speed of heav'nly Love Her from the Jaws of the Cerinthians drew , By shewing her the horror of that Pit Where Heresie . and all her Brood did sit 41. But Phylax from that Grotreturned now , His Chariot takes again , and her with it : Straight Gitton and Samaria sunk below ; For warned by the motion of their Bit The lusty Coursers took their sprightful wing , And justling through the Clouds , away did fling . 42. As Psyche wonder'd whether they would flie , She found her Selfe rapt to a gentle Sphear : No Winde durst ever venture up so high Nor blow up any Tempests tumults there . The onely Gales which in this Orb did move Were the delicious Breaths of Heav'n and Love. 43. The onely Clouds which there did meet her Eye Thick Volumes of religious Ineense were ; The onely Noise which rooled through that skie Were holy Echo's , that to her did bear The sweet Resounds of those rich Anthems which The Throats and Hearts of joyfull Saints did stretch . 44. She mused much to think what Creatures were Inhabitants in that calm Sea of Blisse : When loe a Troop of glistering Towers drew neer As her swift Chariot further on did presse ; And straight a goodly Palace fill'd her Eye With large and high-erected Majesty 45. Directly thither , for they knew the way . The Coursers speeded , neighing as they slew : But Phylax pluck'd the Reins , to bid them stay When neer unto the outer Gate they drew Then lighting with his Virgin-pupill ; He Warnd her to ponder well what She did see . 46. Never , said he , my Dear , those Eyes of thine , Though they have travell'd through the World so far , Were honored with Object so divine As these with which they now saluted are ; No Pile e'r swell'd to such bright statelinesse ; All Princes Courts are Cottages to this . 47. That pompous Fabrick which great Davids Son Built for a greater King , was poor and plain If it be brought into comparison With this Magnificence which here doth reign : As Shaddows doe the Substance , so does that But blindly intimate this Temples state . 48. The Gold which shin'd , the Stones which sparkled there Were all th' ignoble Sons of dirty Earth ; But these substantial Glories flaming here Owe to Heav'ns Wombe their most illustrious Birth : Nor was the Work atcheiv'd by Mortal Hand , Which firm as Immortality doth stand . 49. Hadst Thou my Wings , and through the Sphears couldst flie Heav'ns most imperial Palace there to read ; That Spectacle would onely feast thine Eye With a more ample Copie , wider spred And fuller drawn ; a Copie , of what here Is written in a smaller Character . 50. Mark well its Situation : Caucasus , The Alps , th' Athlantick Mountains , Ararat , Noble Olympus , nobler Lybanus , Are in their highest exaltations not Halfe so sublime as is this royal Hill Which almost in both Worlds at once doth dwell . 51. It s Head thou see'st to Heav'n next Neighbour is ; And upon Hell its Foot is surely set ; On Hell , which often has repin'd at this Oppressing Burden , and oft strove to get Its neck from under it ; but still in vain The Powers of all that vexed Pit did strein . 52. For loe the Mountain's all one solid Rock Compacted in the Strength of Unity : Though Hills of Brasse should yeild unto the shock Of Violence ; though Earths vast Base should be Shouldred out of its place , this Mount would stand And laugh to scorn them who against it band . 53. So stands the craggie Promontory sure With head erected high above the Storme , When all the Windes against its Site conjure , And thousand Waves with high-swolln fury arme : It stands , and sees the Blasts blown out of breath , And all the 〈◊〉 shattered beneath . 54. But mark the fabrick of this outer Gate , And tell me if thou ever saw'st a more Unlikely Passage to a Court of State : Strong the Materialls are , but yet the Door Is built so low , and so extreemly narrow , That Worms , not Men , seem fit to scramble thorow 55. And Worms indeed the Passengers must be , Poor , thin , and humble Things , which enter here ; Big puffing Pride , must never hope that She Shall through this Portal crowd ; or Worldly Care Swelld with Incumbrances , and lagg'd with Sin , At this small mystick Needles Eye thrust in . 56. He whose unhappy Bosome 's stuff'd with Gold , Whilst all his Baggs lie heaped in his Heart ; He who in Fat and Ease himselfe doth fold , And never was shrunk up by any Smart ; Too burlie is to enter here , and fit Through Hells wide-gaping Jaws alone to get . 57. All secular Impostumes , which doe rise From any Humors Superfluity , From any Lusts , or any Vanities , From inward or from outward Luxury , Can at this humble Passage finde no room , But damm the Way to all that Laden come . 58. This said : He led the 〈◊〉 to the Gate ; Where though she shrunk and closely gatherd up Her selfe within her Selfe , yet still to great She found her bulk , that she was 〈◊〉 to stoop , And crowd , and struggle hard , e'r she could win Tenuity enough there to thrust in . 59. But being entred , a large Court she saw , And yet almost as strait as was the door , Such Difficulties all about did grow , Such high , such stony , craggie Pathes , such store Of troublesome Shrubs and Thorns , all which did threat With wounds , snares , and obstructions , her feet . 60. Yet by the Angels prudent Conduct she Rubb'd through , but with the cost of sweat and pain : When loe with recreating suavitie A second gale her eyes did entertain , A gate as glorious , and as venerable , As was the other poor and despicable . 61. The Posts of milkie Alabaster were , So was the Lintell ; but the Leaf was all Of purest Chrystall , that those who drew neer , Before the Door was opened , might fall In love with those interior beauties which Themselves through that cleer perspective did reach . 62. But Psyche here observ'd a serious Maid Who kept the Keys of that transparent Gate , Upon the ground disconsolately laid , Like one who felt and waild the wrath of Fate : Held by her left hand was her heavie head , And on her heavier heart her right was spred . 63. Part of her Tresses Sorrow off had torn , And scatter'd on the ground : what did remain , Neglect dishevell'd clotted and forlorn About her ears : Her foreheads native Plain Was plowd up by Self-indignation , and Deep were the Furrows of that wofull Land. 64. Her pensive Eyes so overladen were With constant clouds , that downward to the earth They alway look'd : The weather ne're was clear With Her , but when one Tempest had broke forth , Another crowded on ; or rather one Continual flood did from her Fountains run . 65. The beauties of her Cheeks , this wash'd away , And through their Hils two sallow Chanels made ; This marshall'd the soft Pearls in sad array Upon her Clothes , which often rent she had ; This made the countenance of the neighbour ground In the exuberant brine of hers be drownd , 66. Of Whips , and Rods before her lay an heap Red with the Vengeance on her body she With them had taken : Far far thence was Sleep , For palefac'd Watching , stern Austeritie , Hollow cheek'd Fasting , pious Shame and Fear , Had in a circle all besieged Her. 67. In stead of Powders to perfume her Head , Cold contemptible Ashes there were strown , Which an untimely Hoarines did spread Upon her Locks , and preach to Her her own Beginning , and her End , that certain Dust From whence she came , and unto which she must , 68. As Psyche mused who this Maid should be , Which like a wofull Prey to Greife did lie ; Howe'r she looks , said Phylax , this is she Whom onely Heav'n intrusteth with the Key Of this fair Palace ; she , whose piteous look Hath writ her Worth so high in Gods own Book ; 69. Her Name is Penance , and with her must All Who are ambitious here to get access , Into familiar acquaintance fall , And love her painfull Life , and Wretchednes : Though her embraces comfortlesse may seem And cold , yet heav'nly heats doe glow in them . 70. Delightfull Ease lies nestling in her Smart , Securitie in habits in her Fears , Content keeps house in her disconsolate heart , Pure Joy doth bathe it selfe in all her Tears , And in the frowning Furrows of her sadnes Are sown the seeds of everlasting gladnes . 71. This Word threw Psyche strait upon her knee , To beg the favour of that mournfull Mayd ; Who rais'd her self with ready Courtesie , And pray'd the stranger not to be afraid ; Welcome , she cry'd , and seal'd it with a Kisse , And in her sober Arms she hug'd her thrice . 72. Shee bug'd her thrice ; and every time she shot Quite through her Soule griefs secret influence : Whereby intire Possession she got Of all her thoughts , in which she left no sence Or rellish of Terrestrial delight , But fitted her to see this heav'nly sight . 73. Which done ; upon his humble Head she spred Part of her Tears , and of her Ashes part ; Then her unto the Door she kindely led ; Which , as she touch'd it , did wide open start : Straitway a Gale of holy Pleasures flew Forth at the Gate , and full on Psyche blew . 74. Thus enterd in , she there espies a Well Of cleerer Chrystall farr than was that Door ; And heer , said Phylax , Puritie doth dwell , Of limpid Life heer lives the endless Store ; These Streams alone can conquer that deep Stain Which in the tainted Universe doth reign . 75. No foolish Nymphs are dabbling in this Spring , But Graces genuine , and numberless , And all divine , are heer inhabiting , Who with their Beauties every Commer bless ; Faind Venus from her native Sea did rise Less fair than those this Fountain purifies . 76. For this is Baptisms holy Fountain , where All They must wash the other World away , Who in this Court of new Life would appear , And of Nights Bratts turn Children of the Day ; Prophane unwashen feet farr hence must be , This holy Ground belongs to Sanctity . 77. But of such everlasting Virtue is This sacred Liquor , that one Drenching will Sufficient be ; and 't is Presumptuousness A second time its noble Dropps to spill : Thou who art wash'd already , hast no need Of further clensing ; but mayst now proceed . 78. This said : He leads her forward through a Way Pav'd all with Softnes and sincere Delight , Unto the Palace , which did now display Its princely fulnesse unto their free Sight : Magnifick was its Aspect , and upon The Rock , look'd like another Mount of Stone . 79. A Mount of Marble polished and white , But with such Architecture varied , That Majestie was temperd with Delight . Thus all the Countenance of Heav'n is spred With Awe , and Beautie , that Spectators may Both Love and Reverence unto it pay , 80. What goodly Pillars , Walls , and Towers were there ! What Rows of Lights in equidistant grace ! What learn'd Engravings lived every where , Impeopling with quaint Anticks each spare place ! With what brave strife did cunning Art contend How she the rich Materialls might transcend . 81. But now by Twelve fair stepps advanc'd into The Hall they came ; an Hall of Majesty ; Which all the outward Bravery did so Exceed , that Psyche almost lost her Eye In walking through the several Wonders which Did every corner of the Room enrich . 82. The Floor with glittering silver all was spred , The Almug Walls with royall Arras drest , The Cedar Roof with Gold embellished , With glorious Paint the Windows : Such a Feast Of goodly Sights She never saw before , Though She had viewed all Agenor's store , 83. Yet this was but the handsome Case and Skin Of that which did Majestick make the Place ; For round about upon the Walls were seen Innumerable Spoils , which she , who was Queen of the Palace , in her Warrs had wonn , And hung them heer as Proofs what she had done , 84. Heer by their Horns Dilemma's hanging were , And of bigg Syllogismes the empty Skinns . Bold busie Wit hung tame and quiet heer ; Heer Rhetorick with all her cunning Ginns About her own Neck wound ; heer all the Pride Of secular Wisdome , was close Captive ti'd . 85. Next-those that Insolent Severitie , That humble Arrogance , which once did reign In the admired Porch , hung dead and drie ; And chained Zeno knit his Brows in vain To see that Doctrine which cost Him so deer , By conquering Truth hung up in triumph heer . 86. And yet some comfort 't was that He beheld The Pythagorean Prudence hanging by , And its great Master , though He would not yeild It fit for Men with Flesh to satisfie Their hunger , forc'd by Madness now to eat Himselfe , and make his chained Arms his Meat , 87. Nor had the Epicurean Discipline Better successe , for it was Captive here ; Where both with shame and hunger it did 〈◊〉 Paying full dear for its luxuriant Cheer ; All lank and thin it hung , like nothing lesse Than the full treasurie of voluptuousnes 88. Th●● AEgyptian learning , black , as blackest Hell , Where it was bred and born , hung also here , Nor could invent with all its Magick skill Any mysterious Charm or Character To conjure down it self from that disgrace To which ●●rait Prisner here it fastned was . 89. By these , the 〈◊〉 snatch'd from the furthest Parts Of the strange Indian 〈◊〉 hung one by one : The proud Gymnosophists , and Braehmans Arts , ( For noble Bartholomew did thither run , And Thomas too , by Heav'ns direction sent , Who spred their Conquests wheresoe'r they went , 90. So did the Persians Astrologick skill , And what in Balaams Midian Schole was taught A mighty prize was this , as being full With thousand Sects of various Learning fraught ; Yet none of these could Calculate that they Should unto Catholick Truth become a Prey . 91. Nor did the Academick Glory scape , Although fage Plato rais'd it fair and high , For here it hung in contemptible shape , Appearing more like reverend foolery , Than genuine Wisdome , and lamenting that It reach'd so near to Truth , yet reach'd it not . 92. Next this , the Oracles of the Stagirite , ( That God of Logicall and wrangling Brains , Hung all in wounded miserable plight , Unable to confute their conquering Chains , And wish'd that they their Masters fate had seen , And with him drown'd in Euripus had been . 93. On one side of the Hall these marshall'd were , And on the other full as great a Crew : For all the Sadducean Points hung there , Too late lanenting what they found most true That they from thence should no Redemption have Who held no Resurrection from the Grave 94. And in the same condition hanging was Wicked 〈◊〉 , and woefull now ; Perceiving that to its distressed Cause Its rotten Deitie could no help allow ; That Herod proved no such kinde of thing As Christ , of Glory , and of Power King. 95. 〈◊〉 Prudence also had its share Among the rest , in this Captivitie ; Although its ways , and grounds , and doctrines , were Neerest of kin to Truth and Firmitie : Indeed she made the least resistance , and Was therefore tyed in the gentler band . 96. But puff'd with zealous Ignorance , and Pride , The 〈◊〉 Discipline held out With bold defiance , and a good while tri'd Whether she or this Champion were more stout ; And much she might have done , had truth not been 〈◊〉 〈◊〉 to bring her Prisner in 97. Yet after Her innumerable fries Of foule and desperate Vermine undertook The War again , and by degrees did rise From sucking sneaking Schisms , untill they broke Into the monstrous amplitude of those Black Heresies whose depth Hell onely knows . 98. The Authors lately in their native Pit. Psyche beheld ; and here the Brood She sees ; The hideous Portents of malicious Witt , And pretie-pretending Villanies , Which now perforce did their own shame confess All hanging in their odious Nakednes . 99. They naked hung ; yet clothed in their Gore , Which Liverie too they gave unto the Wall , Whilst they with rage their viperous Members tore , And upon one another spit their Gall , Stark mad their huge and warlike selves to see The Subjects of eternal Triumph be . 100. Heroick were these Spectacles : But yet The upper end of this illustrious Hall With gallanter Memorials was beset , For all about upon the mighty Wall Hung goodly Tables , offring to the Ey A full account of larger Victory . 101. The first , subdued Asia did display , Where Conquest at Jerusalem begun Her noble Progresse , breaking ope her way Quite through the Heart of every Region , Nor staid her Chariot , untill it met The ●ising Sun's , and fairer shew'd than it . 102. The second , generous Europe did present , The Queen of Arms and Arts , and yet too weak And silly to confute or stop the dint Of Christian genuine Lustre , which did break Through all her Quarters till both Rome and Grecce Yeilded , and su'd for Euangelick Peace . 103. Hot sandy Africk boiled in the Third , Where all its Monsters gentle grew and tame ; Not frighted by the lightning of the Sword , But mollifi'd by Christs all-conquering Name , Which wun , ( though with an Eunuch it began , ) At length the mightiest , and compleatest Man. 104. The Fourth , was but prophetick yet , in which Decyphered was a strange untutored World , In golden Mines , and Veins of Silver rich , But poor in every thing beside , and hurld To the Back-side of all these Parts which then Were known unto this Universe's Men. 105. Yet was the Church assur'd that she should through The vast Atlantick reach her conquering Arm , And on that Western Ev'n her East bestow , Which Pagan Hearts with heav'nly Heats might warm ; She was assur'd her Baptism Streams upon The wealthy Shore of noble Plate should run . 106. When Psyche had her Admiration to These splendid Marvells paid , which one by one Phylax expounded ; Her he hasts to goe ; For goodlier Sights , said He , this Mansion Does yet afford : These but the Preface be ( And poor enough ) to what thou now shalt see . 107. With that , He up a princely Stair-case brings Her to the Presence-chamber of the Queen . O what illustrious and celestial Things Where in this Shrine of holy Glories seen ! Which whilst to Psyche Phylax Pointed , He Was ravished well neer as much as She. 108. This pretious Pavement first observe , said He , Thy foot ne'r trampled on such Worth as this ; The Floors no less than pure Humility Which lies as smooth as Politures own Dress , Yet softer than those Carpets are , whose sweet And silken Kisses flatter Princes feet . 109. The Walls are built of neither Wood nor Stone , No nor of Brasse , of Silver , or of Gold , Or any Substance which Duration Can make decrepite as it groweth old : O no ; the rich Materials are such As wretched Weaknesse must not dare to touch . 110. For they of Strength and of Securitie A mixture are and Correspondence keep With their Foundation , which doth fixed lie Upon a Rock that scorns what all the Deep Can doe against it ; And these Walls disdain The stoutest Pow'rs which in the Aire do reign . 111. The Roof whose patent Arch and azure Hue Like Heav'ns Epitomie , above doth flow , With no Hypocrisie deludes the view , Being conscious of more worth than it doth show Whate'r it seems unto thy mortal Sense , It is no less than God's own Providence , 112. Those middle Pillars which so stoutly set Their lusty shoulders under it , are cast Of sound substantial Faith ; though Rocks should split . Though Earths vast Grounsells which are ●amme'd fast Unto the Centre , should in peeces flie , These still will hold their own Soliditie . 113. That strange Soliditie , whose mystick Root Cross unto all the world beside doth grow ; For its profoundly-paradoxik foot Implanted is above , and not below ; Whilst by Loves all uniting-strengthning Art , The Roof it self the Pillars doth support . 114. Those spatious Windows there , which 〈◊〉 Eye Open its way to Heav'n 〈…〉 ( The brittle Embleme of 〈◊〉 Vanitie But of firm Hope , through which the Soul doth pass . And climb aforehand to tho● Joves above Which have monopoliz'd her loyal Love. 115. That golden Chymney , and the Fire which there With unconsuming Sweetness flames so high , The Shop and fervent Operations are Of strong and never-idle Charity ; Whose soft Extremities of fostering Heat In the brave Pulse of pious Hearts doth beat . 116. But this resplendent Mount of Majesty , Which in the middle of the Room doth rise , This Diamond Throne , whose Glorie doth outvie The beams of Solomons , erected is For Her whose Beauties make the seat appear But poor and dim , when it supporteth Her. 117. Just as He spake , from her retiring Room Attended by her most majestick Train , Unto that Throne the Queen her self did come , And justifie the Angels word : In vain The Diamonds Sparkles were , which all gave way , To Hers , as Stars to Phoebus , and his Day . 118. In her sweet Looks , such blessed Gallantrie Triumphant was , that Psyche judged Her To be no Daughter of Mortalitie , But sprung from heavenly Race ; nor did she fear Idolatrie in worshipping that Face Which of much more than Heav'n the Mirrour was . 119. But as she for prostration did prepare , Phylax adviseth her to satisfie Her eyes profoundest Hunger with the Chear , The royall Chear , whose superfluitie Was so excessive ; And Thou then , said He , Shalt know who is this Queen of Sweets , from Me. 120. This Item She obey'd : But as a Childe Into some Princes Garden brought , which He Sees with innumerable Beauties fill'd ; Yeelds up himself to daintie ecstasie , Not knowing where he should begin to gather , Seeing every flower woo's Him from one another : 121. So in delicious Confusion She Among the Graces of this Empresse lost , Her wondring Self , nor could resolved be Which Part deserv'd her admiration most ; She look'd to finde one better than the rest , Yet saw at last , all in their kinde were best . 122. For from the head of the accomplish'd Queen Unto her foot there was no room for Blame : Sooner shall Pitch in Venu's Raies be seen , Sooner shall Glories face be damp'd with Shame , Sooner shall Christa ! guilty be of Blots , Than purer She can be accusd of Spots . 123. As through the roseal Casements of the East Aurora looks when fresh come out of Bed ; So is her briskly-blooming Aspect drest With all the Delicates of Blushing Red ; Yet though these Streames of Blushes overflow , They keep firm truce still with their neighbour snow . 124. As goodly Phoebe in th' unclouded 〈◊〉 Smiles with chaste Beautie , so doth 〈◊〉 She ; But yet more spotlesse , for Sols Majesty Doth with her virgin Mildenesse here agree , The Moons sweet silver , and his stately Gold Are in this faces sphear together roll'd . 125. Yet such its temper is , that if bold Eyes Confront it , no lesse Terror flames in it Than from a marshall'd Army doth surprise Cold-harted Cowards , when the Standards get Free leave to poure their awful Colours through The Aire , and the bright Banners open flow , 126. This makes the Ladies pretious feature be As pleasant as the graceful Structure is Of beauteous Tirza ; and her Majesty As rich as Salems was in Comelinesse When her best Excellence had crown'd her Queen Of all things that below the Sun were seen . 127. As the illustrious Tree of Victorie , The verdant Palm , lifts her triumphant Head Above the vulgar Shrubs ; so flameing She Her portly Stature . And 't is fairly read In the Halls noble Characters , how near Of kin the Palm and She by Conquests are . 128. Carmel which looks from his exalted Seat With state , upon the Vales that creep beneath , And is so strong in high-grown Woods , so sweet In fragrant Pastures , fairly copieth Her princely Head , the Crown which there is set T' enoble all the Members under it , 129. As from steep Gilead the milkie Flocks Of climbing Goats doe gracefully appear ; Such is the beautie of her slaxen Locks , Whilst like young Kids their Curles all sporting are . And by their sport , though feeble Chains they be , Do Captive take the King of Majestie . 130. Under the daintie shelter of her Hair Half-hid , half-ope her pretious Temples lie , Which like a rich Pomgranate lovely are , And lovelier by that open secrisie ; For what is naked , speaks for what is hid , And more desire doth in Spectators breed . 131. Who by Bethrabbim Gate hath ever seen The Pools of Heshbon 〈◊〉 to the brim , Where living Smiles inhabit , where sereen And genuine Puritie delights to swim , Where both the Stars by Night , and Sun by Day As in a softer Heav'n rejoice to play ; 132. The Embleme of Her Eyes He hath beheld ; Her Eyes , the limpid Mirrour whence those beams Which dart forth Loves and Joyes , which sweetly gild Spectators Hearts , poure out their daintie streams ; Her Eyes , the softest Nest of brightest Blisse , The purest springs of mystick Paradise . 133. That white and stately Tower of Marble which Down from its Lebanon its Looks extended Unto Damascus , did but onely teach What Princely Beautie Her fair Nose commended , Whose Alabaster Prominence doth by Its situation gain that Majesty . 134. Her Lips of Scarlet are a fine-spun Thred ; Yet not so fine or beauteous as is The rare Effusion which through them is shed Wher that sweet spring of 〈◊〉 doth bless 〈◊〉 Auditors , when vocal Gold Ana Honey , from th' enclosed longue is roll'd . 135. No Sheep new shorn and even , and come but now From 〈◊〉 , all in 〈◊〉 order , can Afford the 〈◊〉 more delightfull show , Than her two Ranges of 〈◊〉 〈◊〉 , when A 〈◊〉 , or some such sweet Occasion hath Display'd the equal 〈◊〉 of her 〈◊〉 . 136. As Davids goodly Tower , the dwelling place Of Beautie and of strength ; such is her Neck ; A thousand mighty Sheilds that Fort doe grace , And full as many Jewels this doe deck ; Or rather decked are by hanging there ; Their wealthy Place for them can lustre spare . 137. Two tender Roes . the Sons both of one Dame , And of one Birth , which in a little field Are put to Pasture ; in another Name Are her two Breasts , with lovely softnes swell'd , Which in her Bosomes fragrant Carden feed Amongst those whitest Sweets which there are bred . 138. Her royal Roab was all of purest silk ; In softnes parallel to her own skin Which it embrac'd , in whitenes to her Milk ; A cunning Needle over it had run , And scatter'd pritty Hils and Valleys , where Neat Flocks of Lambs feeding and sporting were . 139. But as when Aprils gentle Breath doth wake The flowrie Eyes of Lebanon , or plays Against his pretious Boughs , the Odours take The soft alarm , and their sweet Powers raise : So this rich Vestures blessed smell replies To the least Call of every Gale that flies . 140. In either Hand she held a massie Key , Which like two Scepters she did stoutly sway ; The one of beaten burnish'd Gold , which she Hug'd in her Right-hand ; for the royall way Through Heav'ns bright Gate is alway locked up , Except this priviledg'd Key doth set it ope . 141. That in her Left , of swarthy Iron is ; A fatal dreadfull Key , which locks the Door Of everlasting Torments foule Abyss Where Anathematized Soules doe 〈◊〉 . Proud Belzebub , although he Soveraign be Of Hell , yet keeps not his own Kingdomes Key . 142. The Diadems of gareish Gold and Gems Unto the 〈◊〉 of mortal Kings she leaves An heav'nly flame about Her 〈◊〉 〈◊〉 , And a full Crown of living glory 〈◊〉 , Which Miter-like , and like the mystick 〈◊〉 Of Cloven-Tongnes of 〈◊〉 〈◊〉 , doth 〈◊〉 143. But for a Canopie above her head No Babylonian Embroydery , No Tyrian nor Phrygian Texture's spread , No artificiall Help of Majesty ; No State which cannot last , if by the aid Of Pillars and of Cords it be not staid . 144. A Dove , not hatch'd in sublunary Nest , Nor hatch'd at all , but of eternal Breed . Weigh'd on his equal Wings , takes up his rest At neer , but comely Distance o'r her Head. Where by his wide-spred silver Fethers 〈◊〉 Becomes her Ornament , and 〈◊〉 . 145. This was the Queen : on whom as Psyche gazed , Thou hast no canse , my Dear said 〈◊〉 , so At her high Gallantry to be amazed . If thou but know'st what is her Name , and who The King her Spouse . O pitty then , cri'd she , Sweet Tutor , this my Ignorance and Me. 146. He , by a speaking Smile at first , then by These Words , his modest Pupill satisfi'd : This Queen , Ecclesia is . unto the high And mighty King of Kings the soveraign Bride : Poor of her Selfe , and sprung from Mortal Race , But thus advanced by his bounteous Grace . 147. Those Princes whom the foolish World admire , Are fain to make a tedious Search to finde Ladies whose florid Beauties may conspire With the 〈◊〉 of their lustfull Minde , And often for a Dowry hunt , that so The Mayd , and Money they may Marry too . 148. But it becomes Heav'ns Emperour to make Rather than seek a Spouse which him may please ; Nor can it with his Greatnesse stand to take A Portion with his Bride , who Owner is Of more than thine , or Phoebu's larger Eye Could in his furthest Travells e'r descry . 149. She crooked was , alas , and black before , A Throne on which Deformity did reign : Such heaps of odious Blains , and Boils , such Store Of Wrinkles and Distortions , such plain Right-down Uncleannesse could not any where Be found in one Colluvies , but in Her. 150. Indeed when first She in her Filth was born No friendly Hand came in to wash her clean , Or cut her Navel ; helplesse and foriorn In her foule Blood She lay till be sent in His yearning Providence Relief to give , Which on Deaths brink commanded her to live . 151. She liv'd ; but still so as her life confest By its Procession , what its Entrance was ; Yet when all other Lovers did detest The thought of her most ougly vile Embrace , Jesus stepps in , and cries , Why may nor she Grow beauteous by my Superfluity ? 152. Then from 〈◊〉 exuberant Store of his own Graces Ten thousand rich and radiant Things he takes , Which all about the wondering Mayd he places , And of a Worm , this Queen of Glory makes , Who as thou 〈◊〉 thus Embellished Prepared was for his 〈◊〉 Bea. 153. And that his Empresse might attended be With a Retinue suitable unto Her royal Selfe ; that Train Magnificent He Both furnish'd , and maintaineth for Her : Loe With what prest forwardnesse they waiting are About her sparkling Throne , and fairer Her. 154. The first Rank's of no lesse than threescore Queens , Who yet can from her Service Honor take . The next's of fourscore goodly Concubines ; But they which doe the outmost Orders make , Where in a Number numberless thy flow , Are Virgins all , both chaste and white as snow . 155. These were the lesser Churches , which were spread About the World so thick in ever Place ; Yet still their Strength and their Dependance had From this most Catholik Majesty , which was Diffus d as wide as they , and never found That Land or Sea which could its Progresse boun . 156. These every Morn , and every Evening raise Their homage in religious Anthems high , Paying both Admiration and Praise To Her , the Monarch of all Piety ; Since They to Her but Tributaries are , For she alone the Soveraign Crown doth wear . 157. But mark that 〈◊〉 , whose Station is Before the 〈◊〉 , Mayds of true 〈◊〉 , which Injoy the 〈◊〉 this Queen to 〈◊〉 : Their Hands alone adorn her with those rich Embellishments which round about her shine And make her look so heav'nly and divine . 158. That 〈◊〉 〈◊〉 Mayd , is Unity , Whose noble Office is to buckle on Her 〈◊〉 golden 〈◊〉 , and to see That close and fast this 〈◊〉 be done : And how her Duty she performeth , Thou By the Queens small and dainty Waste mayst know . 159. That sober Matrone , in whose stayed Eye And venerable Face so fair are writ The awfull Lines of Heav'n , is Sanctity ; Who every Morn before the Queen doth set Her Selfe to be the Glasse where she may see What Dresse will best become her Majesty . 160. The next , whose soft and yeilding Looks confesse The temper of her Heart , is Patience ; Her Empresse she doth deck with Tendernesse , And makes her slow and loth to take Offence , That all her Subjects by her Softnesse may Be charm'd so kinde a Princesse to obey . 161. But Magnanimity , that high-look'd She , Joins to that Mildnesse , stout and active Fire : This that Virago is , which scorrs to see Any exploit of Gallantry out-vie Her : Ecclesia's brows with Bravery she doth build , And stoutly helps her both her Keyes to weild . 162. She whose wide-open Breasts so fairly swell , And wears as large a Purse ope by her side , Who looks about to see where she may spill Her teeming Charities everlasting Tide , Is Bounty , Almner to the Queen , whom she Doth also dresse with Smiles and Suavity . 163. That other , whose ev'n Look was never knit Into a frown , nor loos'd into a Smile ; Whose right Hand holds a Sword , whose left , a fit And equal Balance , Justice is ; who still As Cases come , her Ladies Eyes doth dresse Either with Anger , or with Friendlinesse . 164. That amiable sweet complexion'd Mayd Is 〈◊〉 , which keeps the Queen so feir ; In all Distempers she with ready And Her 〈◊〉 Health and Beauty doth repair , Her Body sound , her Skin she maketh sleek , She with 〈◊〉 Roses trimms her lovely Cheek . 165. Those other Virtues also every one Their several Office have But Psyche , now Observe that neighbour Combination , Who Virgins also are , that thou mayst know By their great Worth how glorious is she Whose houshold Servants they are proud to be . 166. She who all over written is with Scarrs , Laden with Palms , and clothed round in Blood , Fcclesia s Champion is : ten thousand Warrs She waged hath , and valiantly with-stood Hells and Earths Opposition : her Name Is Martyrdome ; her Story , highest Fame , 167. That plain look'd Mayd , whose course and simple Hue Seems to discredit this illustrious Place , Is Poverty , who though to outward view She shineth not with any courtly Grace , Yet is within as gorgeous and as fair As on their Outsides her Companions are , 168. For Jesus , who the Heart of Things doth see , Was so enamored of her Beauties , that He chose to dwell with her alone , when he Enter'd upon his Theanthronick State ; And found her Worth so high , that he 〈◊〉 Her to Ecclesia when he hence Ascended . 169. The next , her Sister is , Obedience ; Thou never saw'st a Twigg more 〈◊〉 to bow , Nor Wax more pliant , than unto her Prince In all her Mandates she her Selfe doth show : A Will she had once of her own , 〈◊〉 〈◊〉 Gave it her Queen , that so she 〈◊〉 〈◊〉 . 170. For prudent as she was , right well she knew What an edg'd Tool is every 〈◊〉 〈◊〉 , Which oft makes its enslaved 〈◊〉 〈◊〉 Its 〈◊〉 freedome ; whose 〈◊〉 to quell , The 〈◊〉 way she found , was 〈◊〉 〈◊〉 It to a Wiser 〈◊〉 , and 〈◊〉 〈◊〉 , 〈◊〉 Lo there Virginitie her 〈◊〉 : O who Can count the Graces which 〈…〉 , Which all about her dainty Body 〈◊〉 , In 〈◊〉 and 〈…〉 Heav'n deeply tell 〈◊〉 love with Her , and she As truly is 〈◊〉 as 〈◊〉 . 〈◊〉 Indeed the old acquaintance We have 〈◊〉 With 〈◊〉 〈◊〉 , makes Us what We are . Unto 〈◊〉 their 〈…〉 She sets Us free from all 〈◊〉 〈◊〉 And 〈◊〉 Us leave to 〈…〉 The busines of 〈…〉 . 〈◊〉 The 〈◊〉 which smilesh in her 〈◊〉 〈◊〉 with heroick 〈◊〉 For though bold 〈◊〉 be 〈…〉 A common Bridle , and 〈…〉 That Hand he 〈◊〉 which with 〈◊〉 might Is furnish'd and 〈…〉 . 〈◊〉 But there stand 〈◊〉 far more noble yet Stars of the first and fairest 〈◊〉 Stars unto which the whole Word is in 〈◊〉 For that Commanding 〈◊〉 which hath 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which 〈◊〉 All Nations its 〈◊〉 Prisners 〈◊〉 . 〈◊〉 That awfull Maid , 〈◊〉 glorious 〈◊〉 Before whole look the World made haste to bow And take the 〈◊〉 〈◊〉 upon Its 〈◊〉 〈◊〉 . Thou by that Mark 〈◊〉 know . Obrave 〈◊〉 which hast out 〈◊〉 The Course , 〈◊〉 the Glories of the Sun 176. This is the Ladie 〈◊〉 . 〈◊〉 The faithfull Hands or whose 〈◊〉 〈◊〉 〈◊〉 pretious store was put , that 〈◊〉 All pious 〈◊〉 might be anured where They should not 〈◊〉 to 〈…〉 And 〈◊〉 〈◊〉 or their dear Lord 177. But at her back 〈◊〉 〈◊〉 apparent Her 〈◊〉 , when to 〈…〉 Yet , 〈◊〉 as 〈◊〉 doth 〈◊〉 The glory her great 〈…〉 And 〈◊〉 turns the 〈◊〉 I 〈◊〉 , to 〈◊〉 . 〈◊〉 She in whose 〈◊〉 〈◊〉 〈◊〉 Is most 〈◊〉 〈◊〉 〈◊〉 She whose quick-sighted 〈◊〉 doth wonders see 〈◊〉 〈◊〉 an Age before they be . 〈◊〉 The 〈◊〉 〈◊〉 in whose 〈◊〉 doth d well A 〈◊〉 〈◊〉 , sweet and 〈◊〉 too Which 〈…〉 〈◊〉 is that 〈◊〉 which at 〈◊〉 Not in 〈◊〉 〈◊〉 , 〈…〉 〈◊〉 181. The fift the Mistrels of profounder 〈◊〉 Than 〈◊〉 or 〈◊〉 knew She 〈◊〉 no 〈◊〉 nor Herbs to take her Part Nor any 〈◊〉 〈◊〉 Plants doth brew But by her 〈◊〉 or her commanding Breath Knows how to 〈◊〉 both 〈◊〉 and Death . 182. The sixt whose ready and officious Eyes Her 〈◊〉 〈◊〉 doth speak Is she who on the 〈◊〉 〈◊〉 With reverent distance waits : she who doth take The care or those who did not Chartitie Keep open house , would no where narboured 〈◊〉 183. The 〈◊〉 , whose stature is so high , and fair , Whose Snoulaers are to broad , whose breast to 〈◊〉 Whose joints wei-knit , whose bones wel , 〈◊〉 〈◊〉 But stronger 〈◊〉 her Heart , may be 〈◊〉 by there 〈◊〉 Marks to be no other but brave 〈◊〉 which in the 〈◊〉 is set . 184. See'st Thou the 〈…〉 Can by 〈…〉 And yet 〈…〉 185. She in their proper Dialects can trade With all the World , and Heav'ns Wares set to sale ; No Sound to Sense a Dresse was ever made , But she with it doth strait acquainted fall And can discover whither it doth sit Upon that senses shoulders right and sit . 186. Unhappy Babels Antidote is she And cures the Wound which there did Tongues divide ; All Languages doe in her Lips agree , For to her single Tongue they all are ti'd ; So are their Virtues too , and Eloquence Dwels there in all its kindes of Excellence . 187. But now behold , where at the Queens right Hand As best deserving that illustrious Place , A 〈◊〉 Virgin than all these doth stand , Who 〈◊〉 Soveraigns Gallantrie doth grace : A Virgin 〈◊〉 than her native Home , 〈◊〉 silver Sphears , whence she did hither come . 188. Loe , she from head to foot all naked is , As are the Sun by day , and Stars by night : Her Selfe she with her proper Beams doth dresse As they with their Attire of natural Light : True Beauty never outward help did lack ; 'T is Shame alone which Clothes doth usefull make . 189. Who ever thought the Rose or Lilie stood 〈◊〉 of course unhandsome Nakednesse , Because they never put on borrowed Hood , Content with their own native Sweetnesses ? Or where shall Ornaments be found which may In a new beauteous Garb such Things array . 190. Beleeve it Psyche , She doth but retain Her Countries Fashion : They whose Blisse it is In heav'n above eternaly to reign , Professe no other kinde of Dresse but this : They Naked goe of every thing which might Hide those fair Beams which them all over dight . 191. A Texture all of Glory , soft , and white 〈◊〉 〈◊〉 Virgin Soule , doth her surround 〈◊〉 〈◊〉 can in the high-noon Face of Light , 〈◊〉 〈◊〉 of ink in stoods of Milk be 〈◊〉 , 〈◊〉 may a Critick hope to spie in her 〈◊〉 Roab of Nakednesse , a sound . 192. That Nakednesse , which though it breeds Desire In All whose Hearts are not of obstinate Stone ; It kindles none but sweet and spottlesse Fire , In whose pure Fornace brave Devotion Learns with more sprightfull fervencie to glow , And 〈◊〉 it self refin'd doth grow 193. But ô what generous Powers flame in her face , Pouring her Conquests upon every Eye ! The hardiest he that e'r on Her did gaze , Yeilded , and lov'd his sweet Captivity : Error her selfe , though swell'd with Pride and Hell , In her sweet Presence willingly doth 〈◊〉 194. Her Name is Truth ; and what her Love and Care , Judge by the Tokens which her hands present : That Volume which doth in her left appear , Is the original Old Testament ; That in her right , the New ; which unto her By Those who writ them first , committed 〈◊〉 , 195. For every Leaf of them a Mirrour is , Where She doth read her own unspotted Face . No line is there ; but truely doth expresse Some correspondent Lineament of Grace In her sweet Body , whose all-lovely Looks Are nothing but the Life of those dead Books , 196. Bold Haeresie has often in that Glasse Presum'd to look , and swore that there She 〈◊〉 The true and faithfull Image of her Face : But yet the shamelesse Est as oftenlyed ; That trusty Glasse will no false Colours shew . But unto 〈◊〉 , and Truth alone , is true . 197. But mark what clings about the Virgins 〈◊〉 : A Knot of Things whose Lustre bids 〈◊〉 Eye Be with a glimpse content , and not 〈◊〉 With that which blindes bold 〈◊〉 . Faiths Mysteries they are , which by 〈◊〉 〈◊〉 Excesse of their own Beams , 〈◊〉 and from 〈◊〉 , 198. In vain Thou seekst these 〈◊〉 to 〈◊〉 By any Beauty which e r 〈◊〉 〈◊〉 Eye Soule , which in most 〈◊〉 Worth 〈◊〉 , Cannot 〈◊〉 their 〈◊〉 〈◊〉 , But happy count 〈◊〉 , 〈◊〉 they can 〈◊〉 199. And happy Thou my Psyche , who art hither By Heav'ns indulgence , and my Conduct brought , If Thou that Happinesse scornst not to gather Which now is ripe , and woo's thee to reach out Thy Hand and Heart , that both may filled be At highest heav'nliest Wealths own Treasury . 200. Thus Phylax spake : but Psyche all the while Rap'd with these several Glories of the Court , Did with as many Satisfactions Fill Her wondering Soule , and make Luxuriant sport In her new Blisse , untill Truths Contemplation Monopolized all her Admiration . 201. For as the noble Eaglet perched high In a fair prospect to the naked Sun , Doth feast and not with her ravish'd Eye In that bright Sea of Beauty , where alone Her genuine Sight meets with its flaming Love , And by his soveraign Beams its own doth prove : 202. So She with strong impatient Ardour here Stood feeding upon Truthes all-glorious Face ; Yet still with that most satisfying Cheer Remain'd unsatisfi'd , cause such it was ; Till lost in amorous Greedines , she cries , Sweet Guardian help Me , or thy Psyche dies . 203. Phylax , who knew the Soule of that Complaint , ( For on his own it beat , ) with tender Hand Relev'd his Pupill as He saw her faint ; And well , said He , thy Greif I understand , I understand it well , and love it too , Thy Joyes had did , hadst thou not Greived so . 204. The Image of thy late Acquaintance , and Newly ambibed Doctrines , in the Eye Of thy now selfe-revenged Heart doth stand . Checking thy venturous Credulity , Which durst embrace such Monsters , and dismisse A Beauty so divinely Bright as this . 205. Yet let not Sorrow quench thy Hopes , for She All Injuries rejoyceth to forget , And never yet laugh'd at the Misery Of any Heart which would to her submit : Revenge indeed , but soft and sweet she takes , Her Foes to Liberty She Captives makes . 206. This said ; unto the Virgin Her He led ; Whom by their old Acquaintance He desired Her favour on this begging 〈◊〉 to spread , Who with her lustre was already fired : Truth gently smiled at his sweet Request , And by her Looks her forwardnesse confest . 207. Then stooping down where Psyche trembling lay Powring her Tears and Heart before her feet , She mildly took her up , and gave her Joy That She with Her so happily had met ; That word she clos'd with an Embrace , and this With the deer Blessing of an heav'nly Kisse . 208. As when the courteous vernal Sun draw's neer ; And with his tender Raies doth Earth imbrace ; Her cold and 〈◊〉 Veins begin to cheer , New Life and Verdure smile in all her Face ; Inriched and arrayd She gins to be With her bie and with floury gailantrie : 209. So Psyche hugg'd , and gently warmed by The Arms and Lips of Truth , soon felt her breast Before invelopp'd in Obscurity Now by a pure and pretious Light possest ; She felt her inward mystick Day arise , Which gently flourish'd through her wondering Eys . 210. Logos , who had so pert and busy been , Was strangely startled at the sudden Sight ; And now to see his Blindnesse did begin , By the sweet Dawn of this all-opening Light : He saw his Blindnes , and in seeing this Descri'd withall a thousand Mysteries . 211. And that so clearly , that He fear'd no more What Mists Authades in his Way could throw : Agyrtes Charms He scorned , which before Into the pathes of Darknesse him did draw ; This happy Morn He bless'd and kissed , which His Eyes with Heav'ns fair Prospect did enrich . 212. For here far more convincing Things He read Than were his late-adored Demonstrations ; No brisk Distinction here durst show her Head , Or hope to damp those glorious Probations Which on Syneidesis her selfe did get Such power , that unto Them her Seal she set 213. Nor lesse on Thelema this Wonder wrought ; For with intire and free Submission she Bow'd down her mighty Neck , and low did lout To every Thing which Logo's eye did see ; And then she hugg'd them fast within her Heart , Resolved never more with them to part . 214. With high and holy Joy replenished Was humble Psyche at this happy Sight ; All Catholik Verities at large were spred In her bright Soule , whence Scruples took their flight , Resigning all that Region to be Possest by Satisfactions Clarity . 215. Ten thousand Thanks to courteous Truth she paid , And would as many times have paid them o'r ; But Phylax her excesse of Passion staid ; Telling her she must now imploy that Store She here had gain'd , where need call'd for it , and Study how to enrich her native Land. 216. With that she Rose : but strait fell down again Before the Throne to pay her Homage to The Queen , who now high in her Heart did reign : And then with sweeter Cheer prepar'd to goe , Having receiv'd a Benediction from Ecclesia , for her dear Viaticum . 217. But as she went , she bless'd the blessed Place ; And , ô how happy are the Soules , said she , Who in this Holy Courts illustrious Face May be Attendants , and these Glories see With constant freedome , which all Heav'n can dart With one short glimpse on the Spectators Heart ! 218. O happy They , who in this Hall may live Perpetualy these noble Spoiles to read ; And Acclamations of Honor give To Her who all these Monsters Blood did shed ; To Her whom all the World doth yeild to be As large as is it Selfe , in Victory . 219. O happy They , who have but leave to dwell Here in this Praeface to that larger Blisse ! This noble Portch alone doth far excell The fulnesse of all other Palaces : This is the Morning unto Glories Day , The Brink of Joy , the Top of Heav'ns High-way . 220. O happy They , who in this beauteous Court May wait upon the Portch , and feed their Eyes , And with their Eyes , their Hearts , in any Sort , Upon this House and Home of Mysteries . This Neighbourhood to Blisse would serve to be Sufficient Felicity for Me. 221. O happy They , who may permitted be Ev'n in this Realm of Thorns , and craggie Waies , This Field of Hardship and Perplexity , This Maze of Fears and Snares , to spend their Days ! The Prospect to yon' Palace would suffice To blesse and sweeten all Anxieties . 222. O happy They who may remain with Thee , Disconsolate Mayd , ev'n at this outmost Gate ! The Comfort but of such Vicinity To yon' fair Towers , would easily abate The trouble of thy Sighs ; and ne'r would I Repent of Panance's sad Company . 223. With these sweet Plaints she measur'd her Return , Till back unto the Chariot she came : And well was Phylax pleass'd to hear her Mourn , Judging by this how serious was the Flame Of her Affection to that Holy Place In which her Virgin Bosom fired was . 224. Then mounting up , and gently seating her At his right Hand , his mighty Reins he shook And these could scarce before his Coursers stir , For straight their leap into the Air they took , Spreading their Wings wide Oars , by which They through The Waves of that soft Ocean did row . 225. For she remembring well what sad Event Plagu'd her affected Stay in Palestine , By dear-bought Wisdome learn'd to be content To leave this reverend Place , though more divine Temptations here invited her to stay , Since wiser Phylax summon'd her away . 226. So when a Childe , woo'd by the sporting Flame , Is once but scorch'd into a feeling Sense Of the fair-faced Danger ; Fear and Shame , Bow him down to his Nurses ' Providence , And make Him any 〈◊〉 Lustre shun If but her Nodd commandeth Him to run . 227. But he to entertain her by the way With advantageous Discourse , begun To reckon through what worthy Wonders They In their 〈◊〉 Pilgrimages Tract had run : For Repetitions trusty hand doth grave A new Impression , and the old one save . 228. This rouz'd her Soule to recollect how she Had by the Conduct of Heav'ns special Grace Through thousand Dangers pass'd untouch'd , and free , Though Hell and all its Wit engaged was , In open field to crosse , or undermine By secret Wilinesse her brave Designe . 229. A fresh her Minde did feast on every Sweet And Wonderous Thing , which all the way she went With rich Varieties her Eyes did meet ; So clear the Angels Tongue did them present . Drawing All out in ample Statelinesse By the fair Help of Eloquence's Dresse . 230. Thus in a double Chariot did she ride ; But yet in this of his Discourse she fiew With swifter speed , out-running ev'n the tide Of Time it Selfe ; for still her Joies were new , Cheating her Wearinesse as he along Through all her Journeys travell'd with his Tongue . 231. This tun'd her Tongue by her Hearts dainty String To honest Gratitudes ingenuous Layes ; High was her Key and delicate the Song Composed to the sweetest Aire of Praise : For ever may these Lips be seal'd , said she , When they suppresse the Thanks I owe to Thee . 232. To Thee , dear Pilot of my tender Bark , Which many Rocks e'r this had dash'd in sunder , Which oft had wander'd in the Deep and Dark , Which many Storms proud feet had troden under , Which many Sands into its Grave long since Had swallow'd up , but for thy stout Defence . 233. To Thee whom no Contempt of mine could drive To just Disdam of a vile Worme ; to Thee By whose dear Care my better Life I live , If yet I live at all , and rather be Not dead and buried in those Sins which I Prefert'd before the Life of Piety . 234. Yet more I owe to Him , ( and more must pay ) By whose Appointment I enjoyed Thee My faithfull Guide in this long perilous Way : But thou must teach Me what those Thanks must be : If they must be my Selfe , I ready am This Sacrifice to offer to his Name . 235. His Name , in whose dear Syllables alone I read my Selfe , intirely such : For there Lives the sweet Soule of that Redemption Which snatch'd me from that 〈◊〉 Bondage , where 〈◊〉 lay abandon'd to the tyrannous Will Of Error , Madnesse , wickednesse , and Hell. 236. His Name in which the Praise and Adoration Of the Seraphick , and Cherubick Quire Rejoyce to meet : His Name , of every Nation The dearest Joy and soveraign Desire : His Name which o'r the whole Worlds vanquish'd Pride Doth in sublime , but gratious Triumph ride : 237. His Name , the onely Musick which mine Eare Can of no Jarrs accuse : that lovely Name Which when Heav'ns most melodious Orbs doe heat : They throw aside their other Songs , and frame Their Tunes by Jesu's Sweets . — Here off she broke Lovingly ravish'd by the Name she spoke . 238. And here the Steeds , who all this while had flew With stout but silent fervor , neigh'd aloud ; For now their Journey to its period drew , And Albion her chalkie Forehead show'd ; Which with erected Ears , and shaked Mains They doubled strait , and scoured o'r the Plains . 239. Forthwith , all clouded in their smoaking Foam . The Chariot they hurld to Psyche's door ; Where Phylax bid his Pupill welcome home , Which She did on her Knee to Him restore ; And stroaking then her Steeds upon the Crest , She for their faithfull Pains her Thanks profest . PSYCHE : OR LOVES MYSTERIE . CANTO XVII . The Mortification . ARGUMENT . PSyche embrav'd by Chari's generous Flames Strives in Devotions Furnace to refine Her pious self , till with Perfections Beams Her pure Spiritualized Life might shine . Then Satan she defies , though crafly He Came clothed in Angelick Claritie . 1. PEace , gentle Queen of every Thing which makes Sweets acceptable , Bliss delightfull be ; What satal Conjuration of Mistakes Inchanteth Mortal Hearts , that they will see Thy Beauties not by their own Light , but by The hideous Glass of Wars Deformity ! 2. They see the Sun is fair , by his own Beams ; Gems by their proper Lustre them allure ; They taste the Fountains sweetnes by the streams ; The Roses 〈◊〉 Cheek does them assure The Floure is beautifull : yet they will not Thy Graces read , but by a Stain , and 〈◊〉 . 3. Dear is this Learning , and sometimes too late : O how much sooner , and much cheaper might They all Wars tedious costly studie bare , If they to Thee would come to Schole , and write From the Original of thy fair Eyes , That Book , which dims the Volums of the 〈◊〉 4. Thy Temper is all Musick ; never did The least of Jars thy sweet 〈◊〉 〈◊〉 : From thine , all Concords 〈◊〉 were copied ; Nor would the Centre on his 〈◊〉 8 back Agree to bear the World , did it Thou noc by Thy 〈◊〉 Chains the Burden 〈◊〉 〈◊〉 . 5. For at the first , when in th' untuned Deep Each Thing was wroth , and snarled with his Brother ; When Heav'n and Earth tumbled in one blinde Heap , Struggled and strove to stifle one Another ; When All Things with their peevish selves fell out , And in their own Hearts for their Enemies sought . 6. Then Thou with seasonable Love didst come , And those wilde Tumults sweetly chase away ; These boistrous Pangs of the Worlds travelling Womb With happy Quietnesse thou didst allay , Makeing those Embroy's Freinds , who never since Have to that Knot of love done violence . 7. All rest contented with the Stations Thou Appointedst Them ; and Earth is pleas'd as well With her poor Habitation here below , As any Stars which in Heav'ns Roof doe dwell : Nor will the Windes , though big they be and proud , Desire above the middle Aire to crowd . 8. The sirly Sea , who in his boiling Wrath Against the shore with mountainous Waves doth make , Dreads the poor List of feeble Sand , which hath No power that desperate Carreer to slake , Because He reads in it thy potent Law , Which back into his Deep doth make him flow . 9. All honest Beasts , and sociable , are Made such by thy sweet Influence alone : In vain the Oaten Pipe , and feeebler Care Of Shepherds , up and down the feilds would run , Didst Thou not first perswade the Sheep to be Best pleased with the Flocks Communitie . 10. Men , whose discording Tempers them invite To seek new Worlds their severall Mindes to please , Are by thy 〈◊〉 taught to take delight In the kind Unions of Families ; One House will hold a Brood , when Thou dost joyne To build their Walls , and their Desires combine . 11. No Cities ever could erected be , Did not thine Hand the Architecture guide , Were not the found Materials by Thee For every street , and every Court suppli'd : Their Firmitude to neither Wood nor Stone They owe , but to thine Unity alone . 12. Most distant Countries Thou dost Neighbours make By safe and friendly Traffick , which doth bear One World into anothers Lap , and take The radiant East from its rich Home , that here It may adorn the West , whose mutual Store Of other Wealth requites that Golden Ore , 13. Nations whose sundry Languages divide Them from the hopes of joynt Communitie , Are in one Common-wealth securely ti'd When Thou dost knit the Knot , and make them see That All want help of All , and they are best Provided , who are of most freinds possest . 14. A Sceptres mighty Load Thou light dost make , And wean'st from Wearinesse the Subjects necks , But when They , by self-tyrannous Mistake , See not thy Sweets , but their own Patience vex : High-noon is dark to those that will not see , And feathers , Lead , when Men will tired be . 15. When Thou dost domineer , all Laws doe so , And fair Astraea ventures down again ; Right all about the blessed Streets doth goe , And awfull Modesty fails not to chain All Rudenesse up , which once let loose by War , Doth no Extremities of Mischief spare . 16. The coolest Veil could never yet secure The bashfull Virgin from Lusts rampant fire , But when in sober Bounds Thou didst immure The youthfull Violence of hot Desire : Her onely Safety lilie Chastitie To thy white Banner ow's , and purer Thee . 17. The Gown doth keep the thoughtfull Student warm Yet not , but when by thy Imbraces laced , And girded sure by thy incircling Arm ; Else their poor Garb is presently outfaced By Shields and Bucklers , and they forc'd to trie What Habit best will suit Them when they flie . 18. All Arts which are of Age and grown compleat , That Happinesse to thy Tuition owe ; No Honey e'r would choose its dainty Seat In Orators Mouthes ; no Laurele'r would grow On Poets Temples ; if Thou didst not blesse All Learnings seasons with due fertilenesse . 19. By thy sole Patent Heav'n on Earth hath room , Churches have licence to be what they are ; God is permitted here to have an Home , And handsome too : Thou puttest in the Barr Which bids Prohanesse keep its distance , and Learn that there is more than one Holy-land . 20. The Walls to their own Altars cannot yeild Protection , unlesse Thou joinst thine aid ; The Roof cannot the Rites nor Service shield When by Heretick Storms they are assaid , Except Thou help'st to clear the Air , and stop The impious Rage of popular Torrents up . 21. The Theme of everlasting Admiration Miraculous Loves selected Mystery , The Sacramental Work , to th' usurpation Of Lay unwashen Hands exposs'd doth lie , But where this impudent Community From the Communion is barr'd by Thee , 22. The sacred Priests , who never injurcd be . By unrevenged Hand , are not secure , Though all the reverence of Piety In venerable Awe doth them immure , Unlesse thy patent Arm be stretch'd to keep The Shepherds from the Mouths of their own Sheep 23. Our holy Mother cannot safely hold Her own Inheritance , so unnatural be Her Sons , and sacrilegiously Bold , Unlesse Thou curb'st their cursed Liberty : The Church must quickly Bankrupt turn , if Thou Her Patrimony dost not safe bestow . 24. Nay Princes , upon whose majestick Head Gods Name was poured with the sacred Unction , No sooner are by Thee abandoned ; But in despight to their most awfull function , Of the ingratefull and apostate Scum Of their own Vassalls they the Scorn become . 25. No Region , though before the Garden where The Plenitude of Happinesse did grow , Forsaken is by Thee , but straight doth wear The woefull garb of Misery , and slow With Streams of Tears , for those sweet Currents which With Milk and Honey did its Meads inrich . 26. But Plenties Horn in thy fait Arme doth dwell , Whence , wheresoe'r thy blessed foot doth tread , Thy Benisons thou liberaly dost spill , And all the Fields with smiling Fatnesse spread ; Whilst the blithe Hindes doe pay Thee honest praise Not in the Trumps Roar , but soft Oaten Layes . 27. Away sneaks Vice , when Thou thy face dost show , And seeks blinde Holes to hide its blacker Head ; Whose room Thou straight to Virtue dost allow , Cheering her up to take sure root and spread Her Arms so wide , that all the Countrey may Under her Shade calme Happinesse enjoy . 28. O blessed Mayd ! how long , how long , shall We Number our Curses by the Dayes and Years , The tedious Dayes and Years , which now We see All black with sullen Clouds of fatal Fears , Whilst Thou art fled , and leav'st our woefull Land , In most unnatural Warrs destroying Hand ! 29. How is unhappy Britain now become The Isle of Sorrow , which was once of Joy ! How have all Monsters made these Fields their Home , Where onely harmlesse Sheep were wont to play ! How are the Gunns and Trumpets taught to Roar , Where onely Pipes of Reed were heard before ! 30. How have We stained Albions lilie hue In bloody gore , and wash'd that Name away ! How has our Red-crosse been too truly true Unto its tincture ! How are We a Prey Unto our Selves , whilst we have made a Sea As well amidst Us , as about Us be . 31. A Sea broke ope from our own desperate Veins , Which to the Crown and Mitre , Shipwrack threats ; A Sea , in which though some doe fish for Gains , Yet can they not at length scape their own Nets : O no! there 's Nothing to be gained bere , But certain Losse ; which makes the Trade too dear , 32. How have We coin'd fond Names of Hate , which we With Sword and Bullet to the Death persue ! Are there no Turks ! that thus the Unity Gf the brave English Name doth by a new Portentuous Rent all mastacred appear Into the Round-head and the Cavalier ! 33. How have We strove our Lyons Nails to pare , Who was before the royal Dread and 〈◊〉 To all the neighbour-Beasts ! How has our Fear And Jealousie help'd their own Cause to grow To greater strength ! How has our vast 〈◊〉 But op'd our Purse till all be drained thence ! 34. Sweet Queen of Joyes , ô when , when will it be ! When will the blessed Dawn of thy fair Eyes Cheer our benighted Hemisphear , that We And all our wonted Blisse , with thee may 〈◊〉 O calme and gentle 〈◊〉 , when wilt thou please Out Insland 〈◊〉 〈◊〉 to appear . 35. When shall We cease with mighty Care and Cost To raise the heap of our own Ruines high , When shall We yeild to be no longer toss In Waves of self-affected Misery ! When shall We with our Pains no longer play ! When shall We doe what We so often say . 36. When shall we cease to make our selves the 〈◊〉 Of all that mock at Infelicitie ! When shall We judge our selves enough forlorn ! When shall We think our Woes deserving be Of our own pitty , that our Bowels may Henceforth be torn none but that healing way . 37. Prudent and tender Phylax , knew that He In both those Titles , nothing could bestow Upon his Pupil , which to Her might be More fertile in Advantages , then now To exile every troublous mist , and clear The Countenance of her Habitations Sphear . 38. He knew the worth of Peace , and long agoe When he had Psyche left in Palestine He hither came , and orderd busines so That all things did into a Calme combine ; But none could tell it was to entertain Psyche , now ready to return again . 39. But she arrived at her antient Home , Wonderd to finde Securitie made Queen Of all that Region ; vacant was no room For Molestation to be buisie in ; Nor any Gap left ope by which she might Thrust in her head and Quietnesse affright 40. Her Friends and Parents much advanc'd this wonder When in their cheerly gratulations they Told Her how Peace had trode all Perils under Her blessed feet , and blown the storm away : They told it o'r and o'r , and marvell'd why She turn'd to 〈◊〉 her mistrusting Eye . 41. But He observing it , thus satisfi'd Her questioning Soule : Suspect no false-hood here , Thou 〈◊〉 but what is true ; I did provide This Calme to bid thee welcome home , my 〈◊〉 ; Thy Voyage finish a is and in this Bay And 〈◊〉 of Rest , thy Bark may safely stay . 42. But set Thou 〈◊〉 it still , and keepst it trim , For fear some storm hereafter should arise : What Profit is 't through dangerous seas to swim And 〈…〉 empests Prize ? 〈◊〉 〈◊〉 sleeping Pilots overtakes . 43. Complear 〈◊〉 dwels in no Bay But that above to which thine heart doth saile ; For ever there thy Vessel thou may'st lay In certain Peace : But here no Help can bail Thee from the Windes arrest , if thou forget To doe thy part , and thine own 〈◊〉 set . 44. O set them then , and bravely antidate The Rest that dwelleth in the Heav'nly port ; T is worth the price , and more ; Atany Rate It is not dear ; then stick not to give for 't Thy earnest Wish , and daily Industry : No Wealth so rich as genuine Rest can be . 45. If thou repent Thee of thy Bargain , say That with false Wares thy Phylax cheated thee , And boldiy throw both them and Me away , And call the Shore more treacherous than the Sea ; Conclude all things , but Vanitie , are Vain , And think Perdition the onely Gain . 46. But surely no such desperate Thought will 〈◊〉 Abuse the Pious Heart of Psyche : No , My Hopes are greater of thy holy Care. With which mine own shall be combined too For as a guard upon thy Guard will I My wonted Love and Watchfulnes imploy 47. Scarce had He spoke ; but ( as the heav'nly 〈◊〉 Into Earths thirsty Mouth drops copious Joy Celestial Charis into Psyche flew , Doubling her Wellcome home , and making way Through her soft Bosome to her softer Heart , To which a sweet Imbrace She did impart . 48. Nor was there need that She should use her Tongue , Whose 〈◊〉 our spake aloud in Psyche's breast , 〈◊〉 by 〈◊〉 plying secret language rung 〈◊〉 more than aerie Words could have exprest : The Virgin understood its meaning well , And 〈◊〉 it close in Her Hearts inmost Cell . 49. ( That 〈◊〉 wherein Her Life enshrined laye ; Which now 〈◊〉 up in bounden reverence , And to this roy 〈◊〉 〈◊〉 gave willing way : For what is Grace s blessed Influence , But Life's best Life ? which well deserv's to be Plac d highest in the vital Treasurie . ) 50. So close She hugg'd it , that it there grew warm , And glow'd so hot , that strait it fell on fire : The sudden flame sounded a smart Alarm Through all Her Breast , and wakened brave Desire ; Desire the other Forces muster'd up , And now no Bar her high Design could stop . 51. As when Heroick fervor doth a wake A Princes Heart to take a full survey Of all his Realm , and Reformation make Of what is swerved from the Laws High-way ; To his own King , the King of Heav'n , He cals For Aid , and then to his great Businesse falls . 52. So prudent Psyche , prostrate on her face , Begs Jesus help to speed her 〈◊〉 : ( For Phylax now by 〈◊〉 admonish'd was To snatch himself far from his Pupils eyes : In prest obedience to which Item , He Fled strait into Invisibilitie . ) 53. Deer Lord , said She , who never dost for sake Thy Worms which to thy footstool crawle for aid , O pitty , pitty on thy Hand 〈◊〉 take , That She by her Saint Self be not betrayd . Thou who vouchsafll to Kindle my 〈◊〉 , Assist Me , least it prove an uselesse 〈◊〉 . 54. Well 〈◊〉 thy wronged Majesty how I The 〈◊〉 Thou often gavest Me did choke , And sent up no Returns at all to thy Most 〈◊〉 Heav'n but black and stinking Smoke , Hels rank and proper Breath , which once was mine When to Cerinthus Schole I ran from thine . 55. O trust Me not alone ; although my Will Bravely enflam'd and spurred on by Thee , Aims at a lofty Mark , yet Psyche still Is that unfortunate and feeble She Who in her full Carreers proves out of breath , And when She soars to Life , sinks down to Death . 56. Not for my Credit , but thy Graces , and Thine own , in this Designe I crave Successe ; Paid onely to the Praise of thy high Hand Shall be th' Atchievements Glorie : Psyche is Beneath Disgrace , but it in honor does Concern thy 〈…〉 57. Up slew her Prayer , and knock'd at Jesus 〈◊〉 So loud it knock'd , that straight He let it in ; In , to his Favours Presence-chamber , where His gratious Entertainment it did win : Its Embassie was heard , and Jesus granted What ever Psyche in this buisnesse wanted , 58. This bred fresh Courage in her Heart , and She With doubled Gallantrie adventured on Her noble Work : Her ancient Royaltie Which bold Incroachment oft had trode upon , She ment to reskew , and assert her Crown ; Though for her Spouse s sake , more than her own . 59. A general Court She cals , and summons all Her Subjects in , to know her royall Minde : Large the Apparence was ; both Great and smal 〈◊〉 slocking in ; for none durst stay behinde , So 〈◊〉 the 〈◊〉 was , and they 〈◊〉 〈◊〉 〈◊〉 did expect that Day . 60. No sooner had this 〈◊〉 till a the Hall Of 〈◊〉 palace , but in 〈◊〉 State Being ballas'd with her 〈◊〉 and her 〈◊〉 She thither comes , and takes her 〈◊〉 〈◊〉 : Up stood the Company while She 〈◊〉 down , And bow'd their Heads to 〈◊〉 and to Her 〈◊〉 . 61. How kindely She that general Homage took , As Earnest of their several Duties , She First certifi'd them by her gratious Look , ( With which she paus'd a while , for Majestie Must not make haste , ) then by her softer Tongue , From whence her charming Honey thus She Wrung . 62. My multiplyed Self , sweet Company , In whom as many and as sundry lives I live , as you enjoy ; how dear and high Content to Me your loyal Presence gives , I must not tell you now ; it were too long A Storie , and would doe the other Wrong ; 63. The other Storie ; which would more than fill This Day , as having cost Me several years To travell through it , should I trie to tell Its severall Wonders : but against your Earer I piot no Tyrannie , nor aime to break Them on a tedious Narrations Rack . 64. Through many Climats I have whirled been By the sweet Conduct of my Guardians Care : The world clad in all fasbions I have seen , And how their Clothes and Manners Mortals wear ; Fair Cities , foul Inhabitants ; and poor Hamlets , yet such as noble Spirits bore . 65. I saw Men live in their Out sides alone , Scarce thinking that within a Soule they had : And yet , because it was the fashion , Themselves a Cloke they of Religion made . A Summer Cloke , so light and thin , that they Felt it not when upon their backs it lay , 66. I saw the World its fatal Bane imbrace , And loath the Antidote of Pietie : I saw Devotion loaded with Disgrace ; And humble zeal disdained by those high And silken Things , who know no way to be Gentile , but Pride , and sinfull Libertie , 67. Seveerly-holy-Soules expos'd I saw To lustie Gallants Scorn and Hatred , who Upon their patient Heads the Check did throw Of foolish Singularitie , though no Pretence there were , but that they down the Tide Of deep Damnation would not with them ride . 68. The holier Stories , whence the Holy-land Deriv'd its Name , I by their footsteps read ; For many still doe deep imprinted stand , To honest Pilgrims aim to give , and lead Their Hearts on in that venerable Path Which , for their sakes , Divine Love traced hath . 69. But by that Lesson of Humilitie Both proud and confident I strangely grew ; My own poor waxen Wings I needs would trie , And willingly from those stout pinions flew Which Phylax alwayes for my service spread When sturdie Dangers Me encountered . 70. My Wings , alas , did onely me commit An helplesse Booty to the Birds of Prey ; For Kites and Vultures straight did me beset , Whose foul Heretick Tallons pluck'd away My best and fairest Plumes , and did prepare My blood and life away with them to tear . 71. But Heav'n and Phylax present pitty took , And snatch'd me from that fatal Company , Unto a Palace whose illustrious Look Revived mine , whose generous Courtesie More royal Things bestow'd on Me , than those Plunders wilde Law made forfeit to my foes . 72. This was Ecclesias famous Court where I Beheld the Miracles of Discipline : No spectacle e'r blessed Mortal Eye With sights more venerable and divine : Upon my Heart they grav'd themselves so deep That their Impression it must ever keep . 73. So sweet a Calme of heav'nly Peace was there That no Disturbance could it self intrude ; Which made it genuine Paradise appear , All over with harmonious Pleasures strewd . His Duty to each Officer was known , Who lov'd it best , because it was his own . 74. And happy are those Courts , and onely those , Where in all Offices Content doth dwell ; Where every Courtier , were He put to choose , Would onely be ambitious to excell In his own Place , and covet to appear Splendid in none but in his proper Sphear . 75. Such genuine Beams as theirs , can onely be The comely Glory of a Princes Court : Thus doe the prudent Starrs above agree To swell and garnish Heav'ns Majestick Port. Thus every Orb loves his own Way , and on His mighty Journey doth with Musick run . 76. Thus those more radiant Sparks which on the face Of the pure Empyraeum glittering are , The holy Angels , hug their proper Place , And wish no nobler Work than meets them there . And who can say Us Nay , if stoutly we Resolve thus to adorn our Politie ? 77. Right glorious those Examples are by which We are invited thus to Honors Way : What Tongue would not unto its highest Pitch Advance it Selfe , to consecrate a Lay Of Praise to them ? And why should we admire That which doth not spur Us unto Desire ! 78. All shame forbid our Spirits should flag so low As not to pant and reach at Excellence . What though it cost Us All a sweating Brow ? The Gain will more than crosse out that Expence . 〈◊〉 , Ease is the Rust of that brave Metall Which strengthens noble Spirits for Virtues Battel . 79. Come then ; Henceforth let it Enacted be , That All their Bows unto the utmost bend ; That generous and hardy Industry Through all our Court its active Arms extend ; That every one doe in his Office prove How much my Credit , and their own they love . 80. Though I be Queen , yet I my selfe submit , And bend my Neck unto this Common Law ; The Yoak as well for Me , as you will fit , And be assured I my part will draw : If e'r you see Me shrink , or Labour shun , It shall be your Discharge from going on . 81. But if you winch and kick , and will not be Partners with Me in our propounded Prize ; I am no Young ling now , Maturity Dwells in my Hand and Brain ; will can I poise My Sceptre , and know eas'ly how to make Those who disdain to how , be fain to break . 82. I paid an high price for that Learning I Bought when Agenor made his Market here . And who can blame my Prudence , if I try To make the most of what cost me so Dear ? It must , and shall appear , How well I know That Kindnesse makes but Rebells bolder grow . 83. But ô , I feel how ill upon my Tongue This Threatning rellisheth ; My Breath should I More willingly expend upon a Song In Commendation of your Loyalty : Your Loyalty , which now , me thinks , I see Already flaming to this Law , and Me. 84. She ceased here . When loe , about the Hall A musing Silence for a good while lay . Divers were there , who thought this Law would fall Too soar and heavy on their Backs ; yet they For fear their Party should appear too weak In Votes , durst not their Motions open make . 85. Not with their Tongues : But with their Eyes about The Room they walk'd , and question'd one another : In every Look they met with Hope , and Doubt , Which mutualy their trembling Selves did smother : Their Shoulders some & some their Heads did shake , Confessing what they were afraid to speak . 86. At length presuming it the safer way Their Vessells down the potent Stream to steer , They with the rest , resolved to Obey What they could not withstand . Thus thanklesse Fex Of being broken by the Windes , doth make The lazie Clouds long voyages to take . 87. The whole Assembly thrice bow'd to the ground , And 〈◊〉 profest their Thanks unto their Prince , Whose carefull Wisdome such a way had found To yoak her Subjects unto Excellence : And may Rebellions Brand and Curse , said they Mark and revenge all them that disobey . 88. Thus pass'd the Act : which being fairly writ , Upon the middle Pallat of the Hall , Was hung by Psyche 〈◊〉 Command , that it Might of their Duties daily warn them all . So is the Rod stuck up at Schole , whose look Doth awe the idle Children to their Book . 89. But She to practise what was now Decreed , Begins with Them who easiest were to tame ; That their Example afterward might breed A strong and stinging Argument of shame To lash those Servants who more manly were If they , more weakly , should their Task forbear . 90. Her Porters five , shee called one by one , Their several Instructions to take . Opsis was first , to whom she thus begun : Although thy Place and Nature Thee doe make In most Discoveries apt and quick , yet I Further than thou , can into some things spy . 91. Beleeve Me then , thou hast most need to be Jealous of what usurpeth Beauties face ; Danger is politick , and Treachery Too wise to lodge in a suspected Place . The richest Soil the rankest Weeds doth bear ; The deepest Holes in silent Rivers are . 92. That Apple which bewitch'd our Grandames Eyes , Was in Pomona's goodliest Roab array'd ; It s plump and ruddy Cheeks did fairly rise , And seeming Smiles in all its Count'nance playd ; But yet such Venome in its Juice did lie , As pour'd on all the World Mortality 93. Fair were the Grapt unto good Noahs Eye , Nor with lesse Pleasure faun'd they on his Taste ; His unsuspecting Heart was also by Their sweet Inchantments ravish'd , till at last His treacherous Guest tripp'd up his heels , and bore Him over shamefully upon the Floor . 94. Elisha's Servant saw no cause of Fear In the Wilde Vine , whose Gourds did him invite To fill his Lap ; so delicate they were , And held such Correspondence with his sight : Yet , cheated Man , He did he knew not what , And shred abundant Death into the Pot. 95. The wisest Prince , but Heav'nly Wisdomes King , To Folly was betrayed by his Eyes ; Which in his Queens bright Beauties rioting , Prevailed with Him first to Idolize Those Female Powers ; and then fall down before What he set up , and Stocks and Stones ad ore . 96. When Juda's Eyes would needs enamored be Of dangerous Monies gaudy glistering face , Those richer Beams they could no longer see Whos 's pure Exuberance did his Masters grace : But he , blinde Traytor , to eternal Night Betray'd himselfe in scorning Jesu's light . 97. That gorgeous Fruit which dangled on the Trees That shaded Asphaltite's cursed shore , Out-vi'd in fragrant Gold th' Hesperides Renouned Boughs , and more Enticements wore Upon its Cheeks ; and yet this Statelinesse Was but of Ashes and of Stinks the Dresse . 98. Be wary then in time , for fear some Bait Doe ssiely steal an Hook into thine Eye ; For fear some sweet and beauteous Deceit Poure Bitternesse on thy Credulity . Security delights in Fears meek Cell , But scorns in Confidence's Towers to dwell . 99. Thou never wilt repent thee of thy Cost If thou Watch before thine Eyes dost set ; Two nimble Lids thou alway ready hast , Which , if thou wilt , all Dangers out can shut . O let it not be said , that thou dost keepe Those Curtains onely to enclose thy sleep . 100. When Dinah's Eyes would needs be gadding out , And walk in Hamors Court ; though honest she Onely to feed her curious Fancy sought , Insnar'd she was in Shechems Treachery , And , silly Mayden , suddenly became An Holocaust to Lusts unhappy Flame . 101. Be prudent then , and never waste thy Look On any Thing but what concerneth thee : Thy proper Bus'nesse is the safest Book On which thy Studies can imployed be ; If thou on any other cast thine Eyes , Thou onely Errors readst and Heresies . 102. Thou se'st what Task I set Thee , that thou mayst Be safe and happy , as my Selfe would be . So shall thy Tears be uselesse , when Thou hast No Crimes to wash ; so shall the Bravery Of thy sweet Beams for ever be intire , And fear no mischief from Hells gloomy Fire . 103. The time will surely come , and shortly too , Which will this Abstinence of thine requite , When thou shalt rove and unrestreined goe Through all the Beauties which make Heav'n so bright : Discredit not with Earthly sights , those Eyes Which are design'd to read the glorious skies . 104. The glorious skies ; and what more glorious is , The gallant Eyes of Jesus , whose divine Irradiations of eternall Bliss And royal sweetnes upon them shall shine , When they have done their duty here beneath , And shall by Him awakened be from death . 105. Which duty surely never will be done , By dwelling on that Mirrour in thine Hand ; That brittle Embleme of Corruption , Which though a polish'd out-side doth commend , Is yet welneer as sleight a thing and vain As is the Image that it doth sustain . 106. This Charge with anxious and dejected Look Opsis receiv'd , and trembled at its weight : That tremor threw her Mirrour down , and broke It on the ground : which she observing , strait With many a foolish Tear its Death lamented , And took her leave , unwillingly contented . 107. The next was Acoe ; who came dancing in , And with her wanton fingers tripped o'r Her tickled Lute ; by which she hop'd to win The favour of her awfull Soveraign ; for She felt the Pulse of every string , to see Where d well'd the sweetest Soule of Melodie . 108. Psyche , untill the Galiards Close , was mute : But then , she said , now lend thy heed to mee , Who will requite thy Layes : I grant thy Lute Cheerd and encourag'd by Arts Braverie , May pant thee Airs more sweet in thy esteem , Than from my Lips into thine Ears can stream : 109. But what is sweetest , is not alwayes best , And therefore not so sweet as is its Name : Else the Inchanters Pipe must be confest To merit all the loudest Trumps of Fame , Although its Tunes Hels dangerous Hisses be , Skinn'd fairely over with false Harmonie . 110. Else should the warbling Siren be preferr'd Before the Linet and the Nightingale , Although no roaring Tempest e'r were heard Which with more certain Poril did assaile The Mariner , unlesse with timely Care Against her Musick He seal'd up his Ear. 111. Else the Hyaena , who with friendly tone Knocks at the Door , unto the Lambs should be As courteous as his Salutation , Though all his meaning be but Treacherie ; And that same Mouth which them bespake so fair , Prepared be the silly Sheep to tear . 112. Else should the Parasite , whose Trade it is To feed and cloath Himself by praising Thee , And stroaking all thy rankling Wickednesse , Be a more usefull trustie Friend , than He Who for thy breeding Cankers sure prevention Applies the Corrosive of sound Reprehension . 113. Remember Acoe , with what wiley Words The Serpent ointed Eve's imprudent Ears : Yet all the Syllables were two-edg'd swords , Long-bearded Arrows , or envenomed Spears ; Which flew not onely through Her carelesse Heart , But to the End of all the World did dart . 114. That Serpent seeing what himself had done ; Took wise and wary Warning ever since : So did his cunning Generation Who stop their Ears against the Influence Of soft Enchantments . And it can be no Disgrace to learn a Virtue of thy Foe . 115. Had Delilahs tongue not been so Musical , It ne're had ventur'd upon Sampsons might , Nor in his Chamber conquer'd more than all Philistia's Powers could do in open fight . But when the strongest Bands were all in vain , With her soft-language she did Him enchain . 116. Puff'd with Heav'n-daring Pride and Victorie , Great Holofernes fear'd no dint of Fear , When walled in with his vast Army He Vow'd , the Jews stock up by the roots to tear : Yet Judiths glozing Tongue made Him her Prey . His Heart first , then his Head she stole away . 117. O then let Prudence stop thy sober Ear When any worldly Charm doth tune its strings ; Much happier is it to be deaf , than hear The Musick of those faithlesse Flourishings , Which sliely stealing to thine Heart , will there With everlasting Jars thy Conscience tear . 118. The Voice of Truth , though wonderous plain it be , Flows with more Hony than all Tongues beside ; With Hony so sincere , that Puritie It selfe a long with all its Streams doth glide : Here mayst Thou be Luxuriant , yet thine Ear No Surfet from this Fulnesse needs to Fear . 119. Let others slander't with the Name of Pride ; I 'l stile it Virtue in Thee to disdain That empty Foam of Prattle , which doth ride Upon the idly-busy Tongues of vain And shallow Men , who though they all the Day Spin out their long Discourses , Nothing say . 120. Have patience tickling Accents to forbear A while , that Thou the best of them mayst gain : Years post about apace ; the Time draws near When thou exalted on Heav'ns glistering Plain With those rich Notes shalt enterteined be Whose Consort makes the Sphearik Melodie . 121. My Philax's blessed Voice there shalt Thou hear , And all the Winged Quire , whose dainty Tongues The Triumphs and the Joyes of Heav'n doe chear With the brisk Raptures of their lofty Songs : Songs which no Ears must drink , but those which are On purpose kept , and not enchanted here . 122. On Acoe so hard this Lesson grated , That in her Heart she wish'd she had been deaf : Yet since their old Rebellion was defeated , She feard the Senses could have no Releif By standing out : And well she knew beside , Who most should feel it when her Queen did chide . 123. She Sigh'd , and let her Lute-strings down , as though She loosned had with them those of her Heart And then , O sweetest Wombe of Pleasures , how Shall Acoe live , said she , now I must part With Thee ! And here She fetch'd another Sigh , And kiss'd her Lute , and gently laid it by . 124. Next , Osphresis came in ; who in one Hand Courted a Civet Box , and in the other A nest of Rose-budds built upon a wand Of Juniper , and neatly set together . Which Psyche seeing , Use it warilie , Roses wear Pricks , as well as Leaves , said She. 125. Could all the Balme of Gilead , all the spice Of happy Arabie , but inform Thee how To counterplot those fatal Miseries Whose certain seeds in thine own heart doe grow , I could approve such Helps : But They We know Are frail and mortal Things , as well as Thou . 126. Alas so deep Corruption rooted is Ev'n in the Centre of thy fading Breast , That O dours strive in vain to weed and dresse The tainted Soile . How largely 't is confest By former Ages dead and rotten now , How sure Mortality in Man doth grow ! 127. And shall the Son and the Apparent Heir Of Rottennesse , mispend his Time upon Unnecessary Sweets , by which the Air Trimm'd and inriched is , and that alone ? Sweets which each silly Wind which whisketh by Snatcheth , and scattereth in proud Mockery ? 128. Why should'st Thou take such Pains to make the Prey , Of stinking Wormes so sweet and dainty ? why Upon perfumed Pillows wouldst Thou lay Thine Head , when it to rot must onely lie ? This Cost and Pains for nothing usefull be But doubling of Corruptions Victorie . 129. Wert not a cheaper , and a wiser plot Aforehand with displeasant Smells to be Acquainted , that the brackish Grave may not By being strange , be bitterer to Thee ? At least not to be tainted with the Sweet Contagion which in Perfumes We meet ? 130. O Osphresis , that Thou didst truely know What Crops of Odours and what Beds of Spice ; What Hills of Sweets , what Plains of flowers grow In the delicious Lap of Paradise ; Thou couldst not chuse but generously disdain These poor Perfumes of Earth to entertain . 131. Yet all the purest Names of Odours are Short of that everlasting Incense which From Heav'ns high Altar doth its volumes rear , And Blessednes it self with sweets inrich . Save than thy self for these which will one day Thine Abstinence with Plenitude repay . 132. And yet mean while I will to thee allow Far richer sweets then those Thou throw'st away ; In virtue's Garden doe but walk , and 〈◊〉 hou Shalt meet such spicy Breaths of holy Joy , As will compell thy ravish'd Soule to think This Worlds Gentilest sent , but pretious stink . 133. Such Breaths as will perfume thy heart indeed , And all thy Thoughts and Words aromatize , Untill their odorous Emanations breed Delight in Gods own Nostrils , who doth prize The sweetnes of all Incense by the sent Of the meek sacrificers pure intent . 134. Here Osphresis thrice on her Civet , and Thrice on her smiling Posie smelt ; but yet At length she dropp'd them out of either Hand , When she perceived Psyche's Countenance set With a wfull Resolution , and strait As Geusis enterd , meekly did retreat . 135. Geusis brought in her Hand an Honey-combe , Which prompted Psyche thus the Maid to greet : What if that Nest of sweetnes hath no room For any thing that is intirely Sweet ? What if the Bee hath in that Cabinet More of her sting , than of her Honey set ? 136. Full hard it is to eat no more than may True friend-ship keep twixt safetie and delight , The least Excess will Thee to Pangs betray , And break thy Work by day , thy Rest by night . Indeed a surfet goes most sweetly down , But strait with Gall the heart is overflown . 137. The raging Sword 's a keen and ravenous Thing , Witness whole Armies swallow'd up by it : Yet Luxury doth wear a sharper sting , And wider ope her hungry Throat is set . No reeking steel thou ever yet didst see Blush in the guilt of so much Blood as Shee . 138. Of his Sobrieties sage stayed weight Had great Belshazzar not been cozen'd by The cruel sweetnes of her soft Deceit , He had not in Heav'ns scale of Equity Been found so light , as by Darius down From his high Empires Zenith to be blown . 139. Of Her in time had Dives taken heed , When in each Dish for him She lay in wait , When into every Boule her self she shed , And made of each superfluous Bit , a Bait ; Beneath the wretched Gallant had not lain Acting poor Lazarus his part in vain . 140. His broiled Tongue had not so clamorous been In lamentable Out-cries to obtain No crowned Cups of lustie foaming Wine , But a few drops of Water , to restrain Those free and jovial flames which now did trie On him another kinde of Luxurie . 141. But Lazarus , whose meek ambition was No more than with this gluttons Dogs to be A Commoner ; unto the sweet Embrace Of Abraham , and of Felicitie Mounted on Angels Wings did ride , and there Injoy'd a fuller Feast than Dives here . 142. Wise Saint , his stomach he had sav'd , that he With a full appetite might thither goe Where sumptuous dainties in their Kingdome be , And purest Pleasures by whole Rivers flow : And if thou after him would'st thither climbe , Be sure to trace his footsteps here in time . 143. I know the Bords of many holy Soules In fatnes often have been seen to shine , On which their golden over-flowing Boules Foamd with the heat of aromatick Wine : But canst thou say that they themselves did so ? Surely their Looks and Lives will tell thee no. 144. This constant Plenty did but keep them to Their Temperances daily Exercise ; They into hardy Virtue 's Lists did goe When to their Bords they went , to play the prize Of Abstinence , and trie their conquering might On that arrayed Army of Delight . 145. Heroick 〈◊〉 were these , who hedg'd in by A seige of superfluitie could yet Maintain brave Moderation ; but thy Metall and Tempet , Geusis , are not fit To wage War with Temptations ; No , 't is well If thou by flying canst thy safety steal . 146. To a spare Diet 〈◊〉 . There thou may'st eat And drink thine Health ; but never in Excess : Excess makes Sicknes reek in all thy Meat , And with thy Liquor doth full Surfets press Into thy Boule ; by which before thou art Aware , thy Head is drowned , chok'd thy Heart 147. But soveraign Fasting never fails to be An happy Purge where these bad Humours reign ; Whil'st other Physick drains thy Purse , not thee . This never doth Evacuate thy Coin. Not operate on any thing but those Who are thy Bodies or thy Spirits Foes . 148. Thou know'st my meaning now : But know withall I love thee better than to let thee be Unpunished , if thou shalt swerve or fall From this fair Path unto Felicitie , And with such Ballast stuff thy self as will It Heav'n prevent not , lag thee down to Hell. 149. Close all this while had Geusis held her Combe ; But the smart dint of this last Word did smite It from her Hand , and spill it in the Room ; At which the sullen Maid began to bite Her lips , but marking then stern Psyches Ey , She bow'd her head , and made her will comply . 150. Scarce was she out , but mincing Haphe came , Whose Hands were in a Muff of Sables drown'd ; Her Body was disposed in a frame Of wide and easie Clothes , courting her round With silken flattering softnes ; neither Pin Nor Seam presum'd to touch her dainty skin . 151. Psyche smil'd at the sight : And what , said she , If that soft furniture grow thick with 〈◊〉 ? If Hair or Sack-cloth far more gentle be Which close and strait on hardy Bodies sticks ? Alas the Wounas of 〈◊〉 more dangerous far Than those of sharpest Swords and Arrows are . 152. Those Weapons wounds can never further sink Then to the Bodies bottome ; but a proud Attixe doth sadly soak the Soule , and drink Its best blood up ; nor knows she how to shrow'd Her self from this Mis-hap so long as she 〈◊〉 her Delight on outward Braverie . 153. Potiphera was deepar wounded by The delicacies of her soft Array , Than holy Joseph who did clothed lie With Chains , although the Iron made a way Into his Soule : Her wounds did her destroy , His cur'd their Earthly Pain with Heav'nly Joy. 154. Thou know'st in what a soft and curious dress Madam Herodias danced down to Hell ; Whil'st reverend John array'd in simplenes . All 〈◊〉 off-spring nobly did excell ; And though in Herods Court despised , yet Plain as he was , he into Heav'ns was let . 155. Hadst thou beheld his home-spun Camels hair , And lethern-Thong which did his Loins embrace ; How would thy Lawns , thy Silks , thy Sables dare To shew their cowardly effeminate face ? How would thy worthlesse skin indure to see It self in fairer Roabs than glorious He ? 156. Hadst thou beheld that course and rural suit Which Gods own wisdome did for Adam make ; How would the sight thy gallantry confute Who all the dainties of the World would'st rake Thy vulgar Carcase to array , when he The King of Earth , in Skins must cloathed be ! 157. Gods Copie satisfi'd the Saints of old , Who sought no further than the skins of sheep And goats , in which their own they did enfold ; And from that rude and plain Plantation reap A royall Harvest , now being clothed by The glittering Roabs of Immortalitie . 158. No Beds of wanton Down desired they Wherein to loose themselves , but were content In Dens and Caves their manly Heads to lay ; Where they to Rest with suller Comfort 〈◊〉 Than pompous lustie Solomon , when he Stepp'd up his Couch of stately Ivory . 159. Nor was it ever known that Perl did lie In any shells but wonderous course and plain ; That any Search could Gold and Silver spie But nestled in some dark and dirty vein Of Earth ; that gallant Sparks of Fire could rest But in some rude Flints black unlikely Breast . 160. I grant Distinctions of Degrees require Such Garbs as may their Dignities proclaim ; Not that they by their outside beams aspire To gaudy foolish Glory ; since their Aim Is , or should onely be , by this fine Art Their Places proper honor to assert . 161. Else the perversly-blear , and peevish Eye Of rude and stubborn Mortals would not see What awfull Lustre flames in Majesty ; Nor how the Sacerdotal Temples be With venerable Priviledges crownd , Which from their sacred Office doth redound . 162. This made Heav'ns Ordination of old , The consecrated Body of the Priest With reverence-commanding Gems and Gold , And finest Linens Purity invest . But what 's all this to thee , whose private State All publick Ornaments may well abate ? 163. My peremptory Pleasure therefore is That thou the best Examples copie out ; Since thou delighted art with Tendernesse , Be Tender of thy Blisse ; and never doubt But that will softer prove , and warmer be Than are thy Wishes , and that Muffe to thee . 164. Almost as loth as the Beasts back which bred That furtie Skin at first , did part with it , Haphe , by this sweet Violence conquered , Dropp'd down her Muffe , and did her head submit . But yet she shrunk her Shoulders , and betrayd She thought the Load sad which on them was layd . 165. Psyche , her Cinque-Ports being thus secured , For * Glossa call'd ; who cheerfully came in , And with a thousand Complements allured The good opinion of her frowning Queen : But thou mistaken art , said She , for I By numerous Phrases count not Loyalty 166. Truth 's quickly said ; for pure unspotted she Delights in her own genuine Nakednesse , And scorns that ceremonious Bravery Which Flatteries deformity doth dresse . Dull Wood alone doth Vernice need , but Gems Are brave in their own native naked Beams . 167. Much Talk is either stretched out by lies Which poyson all the Streams wherein they flow ; Or tricked up with handsorne Vanities , Which like fond Ribands serve but for a show , And rather catch Spectators Eyes , than tie That unto which their false Knots they apply ; 168. The idle froth which plays upon the face Of troubled Waters , swelleth not with Winde So thin and faint and sleight and empty , as Is that which bubbles from a royled Minde , When over-flowing Wisdomes sober 〈◊〉 In drunken Prattle on the Lips it swimms . 169. As thy next Neighbour Geusis soon may be Luxurious by too much Taking in ; So thou must of an opposite Luxurie Be carefull ; for if once thy Lips begin To give the Reins to Words , it is great chance But they will drown thee in Intemperance . 170. Silence , her Master never did undoe But ô how guilty is Multiloquie Of this unhappy Treason ! Nature , who The Danger spi'd by Providences eye , Was studious this Mischief to prevent , Whilst unto thee a double Guard she lent . 171. The outer are thy Lips , which though they be But soft and tender , yet their two-leav'd Door So close they shut , that not the first Degree Of Words , not Breath it selfe , has power to bore Its way , but forced is to goe about , And through the Notes Sluces wrestle our . 172. The inner are thoso Ranks of Ivory Which strougly barracadoe up thy way ; No itching busie Bubble can get by Except its Passage these to it betray . T is no hard task for thee to rest in peace , Who strengthned art by two such 〈◊〉 〈◊〉 173. Before Thou speakest , Thou art Queen alone And hast the free command of thine own Thought ; But unto forreign Jurisdiction Thou yeeldest it when Words have blown it out , For strait 't is subject to the cruel Laws Of every Auditors censorious Jaws . 174. When thou giv'st leave to other Tongues to walk , They travell for thy Gain ; if Wise he be Who speaks , thou learnest Wisdome by his Talk , If Foolish , thou getst by his Vanitie A wholsome Warning : But when thine own Cock Alone doth run , thou spendest on the Stock . 175. Fear no discredit by Pauciloquie ; All Jesu's footsteps high and noble are , Never was humble Sheep more mute then He Before those who his humane fleece did shear : And if the Word himself was not ashamed Of Silence , why should it in Thee be blamed ? 176. What will it boot thee to enhance the score Of these Debts which to Heav'ns Judge thou dost owe : A strict Acconnt Thou must give up before His dreadfull Throne , of all the Words that flow From thee in vain ; why then wilt Thou to death Be sentenced by thine own lavish Breath ? 177. Improve it rather in a holy Thrift , And unto Heav'n let it thy Prayers blow , Or thy loud Hallelujahs thither lift ; And not , like wanton Windes , play here below . But if Thou needs wilt idely prattle , I Must deal in 〈◊〉 with thy Vanity . 178. No Word could Glossa unto this reply , But look'd demurely , and obeysance did : Her conge to withdraw , in Psyche's Eye And in her Nod , no sooner did she read , But out She meekly went , and left the room Unto the Passions who were thither come . 179. As these in order stood before the Throne , With serious Looks the Queen first awed Them ; Then thus She spake : Now you are here alone , I am content to tell you what esteem I have of you , so long as you can be What Heav'n has made you , to your selves , and Me. 180. Of all the Commons which Allegiance owe To this my Crown , I you repute the best ; More quick and generous Service you can show Than those whose utmost Faculties doe rest In grosse exterior things , which onely are Labouring in Sensibilities dull Sphear . 181. Upon your backs I can far higher slice , And with more speed , than on the Senses Wings : By you I wellcome bid , or I defie The Tributes which to Me their Service brings : You are the lively Mirrour which presents My dispositions truest Lineaments . 182. The inward Body of the Soule are you , The Outside of the hidden Heart : All springs Which peep up there , apparently doe flow In your free Chanels ; the abstrusest Things Which in the Mindes dark Temper nestling ly , By you exposed are to every Eye . 183. But as your naturall Power and Worth is high , So is the Guilt of your Extravagance : Though Wormes , the Sons of Dirts all nuzzling 〈◊〉 In their Dames bosome , they do not inhance Their Basenesse ; but should Birds do so , in them The Crime would foule and most unnatural seem . 184. Be then but truely what you are ; but flie In your own Sphear ; and you shall surely meet Together with your own felicitie My Praise and Love : damp not that generous 〈◊〉 Whose embers in your Veins desire to flame Into the lustre of eternal fame . 185. Love know thy Self , and own an holy Pride ; Thine Arms were never framed to embrace Such low and worthlesse things as can abide Beasts for their Owners : Never then disgrace The gallantrie of thy illustrious Wings By flagging here about vile earthly Things . 186. Though to Humilities submissive Law Thou a sworn subject art ; thine Aim may be At Excellencies fairest Top ; for know That Meeknes traceth Jesu's steps ; and He , Ev'n through Contempts black Valley , did ascend To Glories brightest Throne at Gods right Hand . 187. Virtue , and Heav'n ( the soile whence it did spring ) Exposed are to Thee a noble Prey : If rotten Earth can more allurements bring , More Worth , more satisfaction , than They ; Poure Scorn upon Them , and thy Self apply To hug the Pleasures of Mortality . 188. The great Adventures of all Saints deride , Who spent their lives those Prizes to obtein ; And blesse those Spirits who swum down the Tide Of 〈◊〉 short Sweets , into that Gulfe of Pain Where endlesse Horrors boile , and where ev'n Love It self is changed , and doth Hatred prove . 189. Fear , be not Thou afraid to know thy Part : 'T is not to Quake at all the Powers which Hell Or Earth can band against thy jealous Heart : Those Tempests all are chained , and can swell No highet than that Hand permits , which is Stretch d out to sheild Thee from their Boisterousnes . 190. See'st Thou that single Hair which shivering lies Upon thy Breast , & dreads the gentlest Winde ? Were all th' Aerial Principalities Into one Knot of Violence comb in'd , 'T would pose their Might and Wit to tear it thence , If stopped by that Hand of Providence . 191. Thy duty is to tremble at the Sight Of that foule Monster which makes Hell so black ; Sins face alone is that which needs affright Thy tender Eyes ; a Face , whose Beames can make The Basilisks fell Emanations yeild To them the glorie of all Poisons field , 192. Yet if thy wilfull Eyes will not attend Unto the Terrors of that dismall Look ; View but the Horrors of a Cursed End , And make Eternall flames a while thy Book ; There shalt Thou read what will deserve to be With frightfull Quaking ente rtain'd by Thee , 193. And in this shaking fit shalt Thou admire What Madnesse makes fond Men to tremble at The frowns of Fortune , or a Princes Ire ; Yet never fear the Wrath of Vengeance , that Enrag'd by Brimstone in the Burning Pit , Gapes wide for All who , sleighting , merit it . 194. But when with soft and gentle Tremor Thou Wousd'st sweetly exercise thy Self , apply Thy reverent Thoughts to Him upon whose Brow Sits the bright Crown of highest Majesty : God to wards thire will his own Eyes incline , And on thy Heart with daintie Awe will shine . 195. And thou , stern Hatred , as relentlesse be As Rocks , or Soules of Tigres , in thy Spight ; But see the Dart of this thy Crueltie Misse not its proper Butt ; thine onely fight Must be with Wickednesse , on which accurst And dangerous Enemy , doe all thy worst . 196. All other Foes , how fell so e'r , belong Unto Loves Jurisdiction , for She Knows how revenge to take on any Wrong By drowning it in mighty Charitie : Thy Wrath is sharp , but Hers is gentle ; Thou With Steel dost break but She with Warmth doth thaw . 197. Be wary then to guide thy Stroke aright , For close the Sin and Sinner joyned are ; Least when against the Crime Thou think'st to fight . Unto the Person thou extend'st thy War : The Person 's Gods , who Nothing Hates which He Hath made , and therefore will not suffer Thee . 198. Hope , lavish not thy fruitlesse Expectation On any Birth which this World forth can bring ; Why should st Thou dance Attendance on Vexation : On Winde , on Froth , on Shaddowes vanishing In their original ; and gape to be Replenished with pure Vacuitie ? 199. On Fulnesse rather wait , and lift thine Eye , Thy longing Eye , to Heav'n , where it doth dwell ; Far off indeed the Object is , but thy Discerning Power at distance doth excell : Be brave , and confident , Thou canst not misse A Mark so ample , and so fair as this . 200. Since Absence than is Nothing unto Thee But its bare Name , ( for to thy reaching Eye The Thing is Present , though it hidden be In the dark Bosome of Futuritie , ) O be Fruition ; 〈◊〉 thy 〈◊〉 . And climbe 〈◊〉 into 〈◊〉 . 201. But Thou , tart Anger , nev r gad abroad To finde Meat for thy washpish Appetite , Home will supply Thee with sufficient food . Food which would fatten Thee with true Delight : What faults soever Thou espiest here , Fall to , and make thee merry with the Cheer . 202. This Item doth no lesse belong to Thee Pale thoughtfull Jealousie ; Let no surmise Of Others Bus nes breed Perplexitie In thine ; but in ward turn thy prying Eyes , And give the reins to thy Suspition here In any thing which is not fair and clear . 203. I give thee leave , ev'n not to spare thy Queen ; Be diligent , and if thou wilt seveer ; For such an One in time past hadst Thou been , Immured safe in neversleeping fear Psyche could not have layn subdued by The Charms of Lust , and fouler Hercsy . 204. Yet Sorrow , thou thy Tears may'st safely spend On forreign and on publick Mischiefs ; Thou Mayst help Compassion freely to extend Her reaching Bowels , and her Bounty show In sympathetick Tendernesse to All Whom tyrannous Disasters hold in Thrall . 205. Provided , all thy Store thou pour'st not forth To quench thy Neighbours flames , but savest some To wash away the stains which from thy Birth Have daily multiplyed here at Home . These well deserve them ; but no Drop shalt Thou On any Temporal Losse of mine bestow . 206. O no! A Tear's nobler Thing than so , Nor must be squander'd in such vain Expence : No Oriental Pearls , though married to Some rich Embroydery , show such pretence To Beauty ; as the pretious Beads , whose Mine Lives in the fertile Wombe of humane Eyn . 207. Let wanton Fortune take her proud Delight In trampling on what Error Goods doth call ; That Title on their Back cannot sit right Which at vain Changes beck must Rise and fall : Let her insult ; why should thy Tears flow down For Fortunes fault , and not lament thine own ? 208. Joy , thou hast heretofore too carelesse been In distribution of thy lavish Smiles ; What is 't to Thee , if fields abroad are green , If Plenty with her Blisse thy Coffers fils , If any thing without Thee prospers , when Thou poor , and parch'd , and barren art within : 209. If thou at Home canst nothing worthy finde Of thy applauding Notice ; no brave feat Of resolute Virtue , no soule-plying Winde Of Heav ns great Spirit , no adventarous Heat Of holy Love ; alas thy Merriment Is but th' Hypocrisie of Discontent . 210. 'T is but a Shaddowie Dreaming Pleasure which Doth float and play in thy fantastick Brain , And cannot unto thy Hearts Region reach Which still beclowded is with pensive Pain : Yea ev'n thy Laughter doth with Wrinckles plow , Thy face , and in thy Mirth , Cares Visage show . 211. Wherefore in God , and what of Him in thy Own bosome thou canst see , fix thy Delight : And then walk out ; yet onely to descry What Hearts doe pant like thine ; that onely sight Abroad , deserves Thou shouldst Spectator be ; All else with Grief suit better , than with Thee , 212. And you the Rest , whose neer attendance on My royall Person doth in you require Exact and generous Duty ; see you run Not on the bus nesse of your own Desire , But mine ; which should be yours : and know , that I Better than you your selves can you imploy . 213. So in this Realm of ours such Peace shall rest As the intrusion of no storm shall fear : So of your selves you all shall be possest , And reign in your own Bounds , as I doe here : So no Agenor henceforth shall entise You to conspire to your own Miseries , 214. But if you scorn to walk in Honors Way ; ( Which way , is , Doing what becomes you best . ) Yet must not I permit you to betray Your own Capacitie of Welfare , least In your Mishap I prove a Sharer : no , Your Queen her Power better knows than so . 215. She ending here : The Passions each on other Cast their uncertain Eys , and much adoe They had their itching way wardnes to smother , These strict Injunctions did gripe them so : Yet none so venturous was , as to lead up Against the Queen , their Stomachs forlorn Hope . 216. Thus vex'd at one anothers Faintnesse , they Hung down their sheepish looks , and bent their knees In token they were ready to obey What Laws soe'r her Majesty would please On them to lay ; and so went blushing out That they into Subjections guilt were brought . 217. For those whose Palats never yet did taste The blessed Sweets of Holy Discipline , By wilfull Licences mad Revels cast Up their Accounts of Freedome , and repine At any Chains , although they keep them in From rushing to the slaverie of sin . 218. Psyche observ'd how they this Regular Bit Into their Mouths like sullen Horses took , How peevishly they foam'd and champ'd on it , As loth such serious servitude to brook : This made her instantly resolve to ride Them hard , and weary out their lustie Pride . 219. Nor theirs alone ; but the loose Senc's too , Whom their new Laws had almost Passions made , So hard they grated on their Necks , and so Straitly they ty'd them to a stricter trade Than they before had practis'd , or then was Profess'd about the World where they did passe . 220. She by a Peremptorie brave Decree , Enacted Scorn of every thing which here Earth useth as a Bait , to Luxurie , Pride , Avarice , or any Crime which bear Cheif Rule in Mortal Hearts , whil'st heedlesse they Mark not the Hook , ev'n when they are its Prey . 221. A general Proclamation then she made , That none who unto her did homage owe In any Case presume abroad to gad , Unlesse Necessitie along did goe As their Companion , who might limits set Both to their Walk , and what they did in it . 222. As when an head-strong Torrent , wont to throw His lawlesse Arms or every Mead where He Listed to riot , is enjoyn'd to slow In a strait Chanels Regularitie , The Stream with belking indignation beats , And foams agamst the Banks with murmuring threats . 223. So with vexatious , and yet fearfull , Wrath , Her Subjects pent up in these narrow bounds , In sighs and groans rebell against their Path , And every one his fretfull greif expounds In a long commentary of Complaint ; The onely freedome of their new restraint , 224. Were , other Subjects yok'd so close as We , Their Company would lighter make our yoke ; For Misery spred in Communitie Abates the terror of her cruel look : But how , said they , shall we endure alone The total weight of her Dominion 225. Were it the Fashion any where beside For Sence and Passion thus in Chains to lye ; Our Soules it would not torture to be ty'd At home in endlesse slavery : but why Must all the World laugh at our woes , whil'st we The sole examples of this Bondage be ? 226. Psyche , who all their struggling Murmurs heard , With awfull Majesty enflam'd her Eye ; And , Come , said she , if I must needs be Fear'd , Who would much rather have been Loved by All you my Subjects ; be it so ; for still Keep you intirely such I must , and will. 227. Yet since the Fashion 's all your plea , and you Of singularitie tax this your state ; As far as Reason leads , I will allow You your own Wish : But see you kick not at My royal Love , not force me to the Fashion Which Princes use in Rebels Insultation . 228. Know then the Fashion I have put you in Is that which made the Saints of old so sine , That they the Eyes of Heav'n it self could win , And ravish all , but those to whom divine And earth-despising Bravery doth seem Dimmer than is pale Gold and Silvers beam . 229. Yea that illustrious Realm whose situation Lies higher than the Stars , does not disdain To own what you repute a servile Fashion , But every Angel his own Will doth chain Close to his Soveraigns Law , and never flies Abroad , but when great Bus'nesse him imployes . 230. Tell Me not then , what Garbs and Humors are By the blinde foolish World ador'd ; but take Your copie from those Patterns which out-dare The Worth of any Parallel ; and make Those Men your Pitty , who make you their Scorn ; Your Fashion gorgeous is , but theirs forlorne . 231. These Words with such convincing Horror flew Upon the faces of the mutinous Rout , That all their Murmurs Blasts away they blew , And still'd the thoughts which in their bosoms wrought And since their Stomacks nothing had to Say , They nothing had to Doe , but to Obey . 232. Thus from exterior Troubles sequestred , Psyche at home close to her Bus'nesse fell : She , long before the Sun , was out of Bed , And call'd it Morning , e'r the East could tell Aurora rising was ; for I ; said she , Have fiercer Steeds to rule than Phoebu's be . 233. Then , higher into Heav'n than He doth ride , She took her leap ; so stout and sinewie were Her early Mattens , which her Soul did guide Unto the Pinnacle of Glory , where Her Praises , and her Prayers she before The foot-stool of her mighty Spouse did poure . 234. Her Hands then letting down , she set them to Their early Task ; and this was to prepare Clothes for the Orphans and the Widdows who Now all by Charities Adoption were Become her Children : thus did prudent she Bravely make fruitfull her Virginity . 235. ( And in this voluntary Off-spring she Took high delight : for those who Parents are By Natures Work , too oft engaged be In an unnatural Broods vexatious care ; But she from hers no Discontent could finde , Being the chosen Children of her Minde . ) 236. Yet with her Work her Prayers she mingled so , That she of both a goodly Checker made : In whatsoever Bus'nesse she did goe , Heav'n interwoven was ; for all her Trade Was but a faithfull Prentise-hood to Him Whose royal Temples wear Heav'ns Diademe , 237. So though the Mariner with busie care Attends his Card , yet oft he lifts his Eye To take direction from that trustie Star Which darteth on his Voyage Certainty ; And by this mixed study safely rides Over the proudest and the furthest Tides . 238. No idle Visits her abroad could draw : Yet whensoever the despised Poor Were sick , she by the royal Gospel Law Thought her selfe thither summon'd , to restore Unto her needy Lord the help which she Had oft receiv'd from his Benignity . 239. For Him on all those fickly Beds she saw , His pained broken Limbs , His parched Skin , His burning Tumors , His black stripes , His raw And gaping Wounds ; which did so strongly win On her Compassion , that her own they proved , Whilst her soft Bowells them both felt and loved . 240. The odious Sores which would have loathing bred Ev'n in the Surgions eyes , she gently view'd ; Her choisest Plaisters tenderly she spred , And all her Powders with delight she strew'd ; Her Selfe of her own Clothes she robb'd , to winde About the Naked , and the Maimed binde . 241. By the Diseases greatnesse she did measure The worth of her distressed Company : The foulest Lepers yeilded choisest Pleasure To her Attendance , who aspir'd to be A Servant unto those whose Noisomeness Both Parents Love and Childrens , did suppress . 242. In vain her Senses turned back their head , Since She what they abhorr'd , resolv'd to love ; In vain her daintier Passions murmured , And to recall her from that Office strove ; Her Resolution she the more profest , And ever Kiss'd the Sores which she had drest . 243. The coy-ey'd Ladies with a squeamish Look Admir'd and loath'd her lowly Complement ; Not for a World would their fine Fingers brook The Touch of what her Kisses did resent As soft and sweet : yet could not their Disdain Her Zeal discourage , or her Lips restrain . 244. Still She her Mercifull Designe persues , And by divine Insinuation tries How in her Potions she may Heav'n infuse , And reach the Soules mysterious Maladies . Heart-startling Hints she sprinkles here and there , And poures in heav'nly Cordials every where . 245. Nor by this paradoxick Zeal alone Did she run counter to the Worlds carreer ; But valiant in her high Devotion , Adventur'd further yet to domineer Over her Flesh and Blood , whose lustie Heat By rigid Abstinence she down did beat . 246. She ne'r by set and customary Time Was summon'd to unneceslary Meat ; But earnest Hunger alway told the Chime By which she was admonished to Eate ; And then her Meal she measured not by Her Stomackfull , but bare Sufficiency . 247. And thus her food she did her Servant make , Whilst others Slaves to their own Tables are ; Thus did she rellish every Bit , and take The genuine Delight of all her Fare , Whilst those whom Plenty alwayes fat doth keep , Their Palats proper Joyes can never reap . 248. This Art so pluck'd her Bodies Plumes , that she Could easily graspe and rule it with her Will ; For soon she snatch'd it from the Suavitie Of all those Cates which pamper'd Skins doe fill ; And if it winch'd and struggled , space to get , Straiter and straiter still she grasped it . 249. The Gardens roseal and lilie Store , With all its Wealth of Spice and Odours , she For being such , did shun : of Eastern Ore , 'Cause it was rich , she would no Hoarder be : From Lute and Harp , because they pleasing were , Beligiously she did abstein her Ear. 250. ( For yet Religions cheerly jovial Dayes Encourag'd not the Christian Hemisphear ; No Musick yet mix'd instrumental Layes With the Liturgick Anthems , striving here To echo that triumphant Melody Which in th' Angelick Quire is streind so high , 251. For surely Psyches Soule must needs have leap'd At such Delights ; and her sweet-tuned Heart With its exultant Pulse , due time have keep'd To all such pious Airs ; which by the Art Of charming Sanctitie can steal upon The coldest Bosome , hot Devotion . ) 252. Delicious Wine , because it guilty was But of it selfe , exactly she eschued ; The Gallantrie of Clothes , she held Disgrace In those whose Hearts had Vanitie subdued : By simple Natures Rules she strove to square What she did Touch , or Taste , Smell , See , or Hear . 253. To Heav'n she caus'd on Fervors wings to ride All those Affections which could traffick there . To be her Factors , and her Stock provide , Against her Death should thither send up her . And those whose Bus'nesse here below did lie . She strictly to their proper Tasks did tie . 254. By constant waiting on her Penitence , Her Tears acquir'd so quick an Habit , that No Tide with such perpetual Effluence Its swelling Brine above the Chanel shot : Her flood disdained all set houres to keep , And day and night her Cheeks and Breast did steep . 255. Etesian Windes could never hold so long In breath , as did her Sighs unwearied Blast ; Nor could the common Gales blow halfe so strong As these , or ever follow on so fast : And none so fit for her , as such a Gale. Who through the Ocean of Griefe did sail . 256. Indeed when Times of Euangelick Joy , The reverend Feasts of holy Church , did dawn ; She layd aside her penitent Annoy , And with the Catholick Triumph mix'd her own : Yet still her Sighs and Tears she could not choose , At least for loving Joy , to interpose . 257. As for her Bed , it was made every where , Her sleep being onely on the naked Ground : Fore-casting as she was , her lodging there She chose in time , that when she should be bound To her last Couch , the Grave might not to her Right hardy skin , strange and uncooth appear . 258. And though this Bed did rude and churlish seem , She felt it courteous in the best of Love ; Those lusty thoughts which in a soft-lay'd Dream With hot uncleanesse through the fancy rove , Were curbed by this sober Hard-ships Rein Which cool'd all mutinies in her chaste brain . 259. For wanton Cogitations Cowards are , Being the tender Sons of easie Rest : They painfull Virtues hardy lodging fear , And onely love an idle Downy Nest ; Soft are their Wings , and therefore warm and drie They must be kept , and upon Feathers lie . 260. When sparing Capricorn would not allow As liberal space to Day , as unto Night ; She no advantage took , but studied how To peece up curtail'd Day with Candle-light ; And still was up , though Phoebus were in Bed , Till she her purpos'd task had finished . 261. But that of such extension was , that she Was often overtaken , even by The laziest Morn , before her Work could be Drawn up unto its full Maturity : Yet then unto her rest she went not , till Her weary Head down on her Prayer-Book fell . 262. For Time , inestimable Time , was that On which her onely Avarice she fed ; Griev'd that the World with such elaborate And costly idlenesse had studied A thousand courtly Pastimes out , since They Alas pass not the Time , but Man , away . 263. Madly-improvident Man ; who though vain He Be sure of nothing , but that He must Dye ; Though the next Moment in his Power be No more than the next Age ; yet labours by The help of long-extended empty Sport To make the too too posting houres seem short . 264. Psyche ne're found so tedious a Day , But still she thought Night crowded on too fast : She knew , as hard and narrow , so the Way To Heav'n was long ; and though she made all haste , She fear'd Deaths darknesse would rush on , e'r she Safe at her mighty Journe's end could be . 265. Unwearied custome in this strictnesse made The World unfavorie to her palate seem ; The Senses rellish'd not their wonted Trade ; The Passions all were tractable and tame ; The Body humbled and beat down so low , That no rank weeds in its drie soile could grow . 266. Her Roabs of flesh about her Soule did sit So close and fit , that well they Her became ; A Maid more handsome delicate and neat In Heav'ns judicious Eye she now did seem , Than when she wore a larger bulk without her , And her full Body ruffled more about her . 267. So spruce and strait her feature was , that no Distortions , or Distempers room could spie Where to assail her ; Health about did goe Through every Part , and brisk Activitie Liv'd in her joynts , although her yeilding 〈◊〉 Look'd neer as pale , as she was pure within . 268. But yet her Mental Powers more lively were , Being not hampered nor clogged by Those Fumes and Clouds which from luxuriant 〈◊〉 Full at the face of heedlesse Reason flye , And damp those Eyes with lazie dimnesse , which Objects sublime intended were to reach . 269. The Bow of all her sprightfull Faculties At an high pitch stood always ready bent ; No sudden busines ever could surprise Her heart at unawares ; she never meant Concoctions leasure to attend , but still As ready as her Work , she to it fell . 270. Thus she at length perceiv'd her troubled skie Cleard of its gloomy frowns , and turn'd into The cheerfull beauty of Serenity ; She saw her rude unruly Servants , who Disturb'd her region , in one Calme united ; And at this sight of Peace , her Soule delighted . 271. But as the gallant Spark is not content To climbe up to the top of Airs first Stage , Since by the servor of its Naturall Bent Above the Third it aims , nor can aswage The vehemence of that noble Spur , till it Into Fires elemental Bosome get : 272. So Psyche , who unto Perfections Sphear Bent her brave course , now for a second flight Her wings and Resolution did prepare ; Knowing a Third remained still , which might Eas ly deterr her Courage , if in this She coward turn d , and bow'd to Wearinesse , 273. No : generous as she was , she vow'd to trie 〈◊〉 〈◊〉 of her strength ; and feard not what 〈◊〉 〈◊〉 intercept her Bravery : Though Chance's Wheel in her hand rolled not , In Gods it did ; and upon that would I Rather than on mine own , said she , rely . 274. Logos into her Closet She did call , Where with grave Countnance thus she Him bespake : Thou see'st with what exact Obedience all My vulgar Subjects on their Necks doe take My heaviest Yokes ; and far , far be it Thou 〈◊〉 loyall Love to Me than They , shouldst show . 275. If common Herbs and Grasse can learn to give Faithfull Attendance on their Lord the Sun ; What Candour can the Marygold repreive From Censure and from Shame , if she alone Whom Nature joyneth unto Him so neer , Refuse her constant Duty to preferr ? 276. Couldst Thou have e'r imagined that They My other Servants could have found such dear And full Content , when I on them did lay Such loads as slew at first their Hearts with fear ? Yet now Tranquillity and Joy and Blisse The fruit of my seveer Injunctions is . 277. To Brutish Dulnesse being neer of Kin Their 〈◊〉 〈◊〉 Reasons sweetest Plea ; And hard it was for heavy them to win Upon their carnall Selves , and bow to me : But Thou art Reasons Secretarie , and Her Will ( and that is mine , ) dost understand . 278. Yea and thy Load is lesse than theirs ; but far Greater thy Strength : No Arrow with such speed Snatcheth its shortest journey through the Aire ; No Lightning with such nimble Wings doth spread Its selfe about the World ; as Thou canst Flie Ev'n to the Crest of all Sublimitie , 279. Abuse not then that brave Activity By hankering and flagging here below ; Stout-winged Eagles ne'r were made to be Companions unto Dunghill flies , O how Wilt Thou thine own Worth answer , if thine aim Thou take'st beneath thy selfe , and thy high Name I 280. Alas these sublunary Matters be So 〈◊〉 of Emptinesse , that wretched They Will shrink and melt into meer Vanity When thou beginst to grasp them : Never play At such poor Game which will but mock thy pains ; So far are they from answering Thee with Gains . 281. Learning , which looks so big , and nods 〈◊〉 Upon illiterate Swains , could never yet Beyond that self-tormenting Wit attain Of seeing cleerly its own Want of Wit ; Whilst Simple Soules are never vexed by Those stinging Checks of learn d Simplicity 282. Yet no disdainfull Knower e'r can gain That Admiration which ambitious He Hunts for with studious and pale-fac d pain , Unlesse his Auditors unlearned be : Art wonders not at Art ; but Ignorance Alone the fame of Learning doth advance . 283. ( What are the busy Scholes , but a perplex'd And implicated Maze , in whose Meander With thousand knotty scrupulous By-paths vex'd The ever-doubting Student's forc d to wander ? Learning her Self's a Circle , and the Soule Can finde no rest where it must always 〈◊〉 . ) 284. Had any Rest dwelt there , thou hadst not in Ecclesia's glorious Hall 〈◊〉 how all The Patriarchs of 〈◊〉 Wit did 〈◊〉 Upon the Chains which held them there in Thrall , And roar in helplesse 〈◊〉 That they had 〈◊〉 so , to be 〈◊〉 , 285. What Gains reap'dst thou thy Selfe , when thou didst sow In the Cerint hian or the Nazareen Soil ; When Heav'ns Instruction Thou away didst throw And with fond earthly Wisdom didst beguile Thy better Knowledge ? In thy Blush I see Confession of that costly Vanitie , 286. But ask thy Memory , and she will tell Thee what thou undertookst when thou wert freed From fair-tongud Heresies foule-hearted Hell : Didst Thou not then intirely make a Deed Of thy whole Selfe to Me ? which still doth stand In force ; I 'm sure I cancell'd not the Bond 287. And now Performance I require , nor will I bate a Tittle of the Obligation : If this strict Course involved any Ill To thee , I would admit thy Deprecation ; But thou art Bound to thine own Happinesse And Heav'n forbid that I should Thee dismisse . 288. What could Indulgence towards Thee be now But most malitious Tyranny in Me ? Sooner among the Clouds shall Dolphins row , And Eagles flutter through the de epest Sea , Than I will accessory be to thy Enslaving Freedome , and Selfe-felony . 289. No : thy perpetuall Task henceforth shall be In the soft Air of Heav'n thy Wings to stretch : Say not they are too short ; for Constancie Of Exercise will quickly make them reach , And Thee enable gallantly to rise And sore amongst the Birds of Paradise . 290. Amongst those Birds who on the royall Face Of the eternall Sun of Majesty In meek audacitie for ever gaze , Reading his mighty Providential Eye , And all those other Marvels gracious He Will let created Contemplation see . 291. These shalt thou see , and fix thy studie there ; But ever with this Caution , that thine Eye Trust not its own Powers which are weak and bleat , But on that never-erring Glasse rely Which in Ecclesia s Court to thee was given , Truthes mirrour , and the Spectacles of Heav'n 292. Thy vast Capacity can onely there Meet with a Feast sufficient Thee to fill , Where thou hast free leave to fall to that Cheer , Which wouldst thou 〈◊〉 , the whole World could not sell ; That Cheer , whose Worth s above the World as far As its Exuberance and Dwelling are . 293. Leaps not thy Soule at this ? If any where Thou canst discover a more worthy Prize , I 〈◊〉 not command thy Strength to wrestle here : But since all other Treasures this outvies , I must not suffer Scorn to say of thee : Logos could Reason finde a Fool to be . 294. And that Anqmuesis thine Hand-mayd , may Advance thy brave Adventure , upon Her My strict and peremptory Charge I lay To see no Trash pollute her Register ; For many a Toy which wears an harmlesse Look Will easily defloure her virgin book . 295. Wilde Fancy would be tame did she not finde A thousand Shapes of vain and uselesse Things Wandring about the Store-house of the Minde . Upon whose backs she gets , and madly flings About the Region of the Brain , when Sleep In her blind Arms doth Thee a Pris'ner keep . 296. All fond Romances , and all wanton Songs , With Idlenesses Bus nes , tickling News , Which swarm so thick upon unwary Tongues , And Mans sole Treasure , pretious Time , abuse , Must not that Bosome clog and pester where Heav'n is desir'd to be a Sojourner . 297. No ; Heav'n is large , and our poor Hearts are narrow , Heav'n will our utmost Stowage fraught , and more ; The ample Breasts of Seraphs could We borrow , Still in Capacity We should be poor ; Still by the full-tide Wealth of Piety Our highest Banks would overflowed be . 298. That Knowledge which doth its due Tribute pay To Sanctity , I will not Her forbid ; But her prime care and task shall be to lay Up store of that pure heav n descended Bread , Which Manna's famous Bounty doth outgive Teaching frail Men eternal Lives to live 299. That Bread which flourish'd from the Mouth of Blisse , Gods sacred Word , the reverend Scriptures , where Wisdomes best Jewells , and the rich Excesse Of purest Knowledge all enshrined are ; That living Mine of Oracles , that spring Of every sober-heart-contenting Thing . 300. Such pretious Eloquence ne'r made its hive On any Romane or Athenian Tongue , As in this honey-shaming Book doth live ; Such 〈◊〉 〈◊〉 Sweets were never wrung From humane Poets love-oppressed Soule As there in every Leaf and Line doth roule . 301. For what is every Leaf and every Line But a fair Chanel through whose bosome glides The soft and supple Soule of most divine , Most satisfying Truth , whose generous Tides Difdain all Ebbs , and with unwearied Store Of royal Pleasures flow for evermore . 302. Her prudent Bottles she at every one Of these dear Streams must learn to fill ; yet she Shall with more constant ardent study run To Davids blessed Well , where Suavity In three times fifty Springs doth bubble up , And liquid Heav'n to thirsty Soules set ope . 303. And in the Song of Songs ( that is , of Love , Who there in sacred Wantonnesse doth play , Streining his strong enamored Notes above The loftiest Sphears most sublimated Lay , ) Her pious Revells she may keep , and run O'r the best Riches of great Solomon . 304. But at the Euangelick Fountains she The Streams of purest Holinesse shall draw ; Streams in whose more than Chrystall Clarity Innumerable Virgin Graces row ; Streams where Humility , who onely hath All Virtues for her Handmayds , joyes to bathe . 305. All Mysteries array'd in Sweetnesse there , And no where else , She shall not faile to see ; There Gods own Motions in an Humane Sphear , Accommodated to her Weaknesse , she Shall safely read ; and from the dropping Lip Of Jesus , how much more than Nectar sip . 306. And thus layd in , thy Stock so great will be That thou mayst eas'ly undertake to drive That generous Trade which I enjoyned Thee ; And never doubt but thou shalt bravely thrive : 'T is 〈◊〉 Wealth makes Bankrupts such , but thine Estate shall be immortal and divine . 307. Here Psyche ceas'd . But Logos scratch'd his head , As something jealous that this Task would sit Sad on his back : Yet when he pondered The grounds which fortifi'd and flanker'd it , He found himselfe fore-stall'd of what to say , And therefore to his Soveraigns Will gave way . 308. She , glad on any terms , that Logos had Buckled his Shoulders to receive the Yoak ; In all his Task a decent Method made , That Time it selfe might call him to his Book , And turn his Leaves , and shew him every day What Lesson ready for his Study lay . 309. A noble Week of Attributes she chose In the vast Treasures of the Deitie ; And prest her seav'n Dayes to attend on those Each in his order ; by which practise she Knew how Time went , not by the posting 〈◊〉 But her own Contemplations Motion . 310. That Morn which to the World did Sunday ope , ( That Suns fair Day which did at Salem rise , ) Awak'd her not , but found her ready up , And busie at her Work ; the reverent Eyes Of Logos wide were ope , and earnestly Fix'd on the Godheads wonderous Unity , 311. Nothing is lac'd so close and strait into It selfe , as this immeasurable Nature ; The Singularity which seemeth so Compleat in every Individual Creature . Hangs loose about them , if they judged be By the pure Rule of this 〈◊〉 312. A dull Passivity doth sneaking lie About the center of the 〈◊〉 Hearts , Checking those Flames of their 〈◊〉 Which seem all Spirit : And 〈◊〉 〈◊〉 Parts . Are found , although their 〈◊〉 Be close , the Whose's not absolutely One. 313. O no : should God dissolve that secret Glue Which in their own Subsistence up doth knit Angelick Natures ; that which now doth shew So strait and single , would in sunder split ; Their Wings would melt and moult , their Flames would by , And they themselves from their own selves would fly 314. Ev'n Unity it selfe had never been It selfe , unlesse it had been formed by This Prototype ; that Unity I mean Which hugs and girteth up the Things which ly Under the Foot of that eternal Throne On which He reigns who is supreamly One. 315. Yet not more truely One , than He is Three , But knit in an high and mystick Knot Of simple singular Triplicitie : Which Psyche though she comprehended not , Yet with admiring Eyes she dwelt upon , As Eagles on the Light , the Flame , the Sun. 316. There she beheld how infinitely Bold And equaly besotted , was their Sin , Who had in their Religions List enroll'd A Crowd of Gods : She now could easlyer win Upon her Faith , to think that there were none At all ; then yeild there could be more than One. 317. O how she praised and ador'd that high And burning Jelousy , which though she saw Flaming with most resolved Ardency Upon the Fore-head of the ancient Law , Till now , she knew not so profoundly why Heav'ns deepest Hate was foule Idolatry . 318. But then encourag'd by Heroick Heat , Neerer and neerer to this Knot she drew ; And prostrate at her mighty Makers Feet , This panting Crie upon his Footstool threw : Great Lord , why may not I with Thee be One , Though not by Unitie , by Union ? 319. O I am now a thousand Things a day ! But were I once to Thee intirely joyn'd ; No Objects should thy Psyche steal away , Whilst They into Themselves transform Her Minde : Thy Selfe , and mine , I should behold in Thee , And all Things else I could desire to see . 320. The next Days Dawn , her Meditations drew To feed upon the Truth of her dear Lord , Truth so supreem and infinitely True , As boundlesse Satisfaction did afford Unto her Intellect , whose daintiest Feast By Truth alone is furnished and drest . 321. Solid substantiall Treasures here she saw , To which all other Things but Shaddows are ; Compulsive Reason here she found to draw That strange Conclusion to a Naturall Ear , That God is in such soveraign Certainty Himselfe , that Nothing truely Is , but He. 322. The Fulnes of this Universe is founded On Emptinesse , and therefore cannot be More real than its Bottome : What is grounded On Frothy Bubbles , sticks to Vanity Close by the Roots ; and seeing All Things came From Nothings Wombe , they must be like their Dame , 323. When a quick-paced Intellect doth trace The Lines of any Creatures Being , though At first it meets with what presents a face Of solid Something ; it will quickly grow To its vain journies end ; and stopped be By the huge Gulfe of meer Vacuitie . 324. But when it launceth out into the Sea Of increated Nature , it doth sail Through True and genuine Substantialtie , Which never will its Contemplation fail , By terminating Wants ignoble Shore , But lets it drive its Course for evermore . 325. And in this blessed Ocean Psyche met Such vast Reality , that in disdain She call'd the World , and all that swell'd in it , A mighty Lie , dress'd up and trimm'd with vain Embellishments , whose outside Flatteries Abuse but blear and unconsidering Eyes , 326. Yet sweeter was her Third Days Work than this , For then her Speculation fix'd its Eye Upon the Goodnesse of her Lord , which is The Fountain of unbounded Suavity ; A Fountain which it selfe at home doth fill , And springs through all the Universe doth thrill 327. For as the Sun on 〈◊〉 Star doth poure The bounty of his inexhausted Beams , Making them rich with his illustrious store , Who else could ne're have kindled their own flames ; So all the Rays of Goodnes which make fine Created Eyes , are Sparks of the Divine . 328. Meer Sparks indeed , who of their weaknes by Their twinckling tremor plain Confession make : But Gods supream original Bonity From its own Home doth its Dimensions take ; It lives , and flames in his unbounded Breast , And fils with sweetest fulnes all its nest . 329. Heer The lema leap'd in , who now had found That God alone was absolutely good , And fain she would her ravish'd self have drown'd In this delicious Attribute's deer flood : But Psyche reind her in , whose life she meant Should in another sacrifice be spent . 330. Her fourth days Task was wonderous hard and high , For now her thoughts adventured to look On the vast Volumes of Immensitie ; Which were the sacred admirable Book Of her great Makers face ; a Book which made All Heav'n and Earth to lesse than Nothing fade . 331. But as her Contemplations wander'd here , The further they went on , the further they Were from their end ; and in their boundlesse Spheat Lost both themselves , and their increasing way . Yet Psyche found her Heart fill'd with Delight Thus to be lost from Morning unto Night . 332. Oft did she cry ; What though by Loosing , I Am fain to finde ; and by being Blinde , to See ? What though I cannot Comprehend , but by Granting mine own want of Capacitie ? I am content , dear Lord , since I by this Negation , thy Greatnes doe Confesse . 333. I see thou art Immense and Infinite ; Therefore I see thee not ; yet see thee more By this unable and denying sight , Than they whose saucy Eyes dare by the poor Comparison of whatsoe'r it be Expresse the Measure of the Deitie . 334. But since thou art so great , ô mighty Lord. Whence is it , that Mans narrow Heart to thee An acceptable dwelling can afford ! How is it , that thy Eave's Immensitie Shrinks up thy Nature's ! which is yet as great As 't was before ; ev'n in this litle seat . 335. The fifth day summond all her Might , to view The matchlesse Power of the Deitie . Strait , in her face the whole Creation flew , With witnes of its Author's strength , which she Read from the fairest Heav'ns sublimest Crest Down to the gloomy Centre 's lowest Nest. 336. And though the universal Fabrick were The full Expansion of Magnificence ; Yet oft she chose the smallest Character Of close short-writ Epitomies , and thence Observ'd Gods finger-worke in little flies . As great , as was his Arms in widest skies , 337. But Man took up her deepest Admiration , Man , the rich extract of all things beside , The wondrous Juncture of the whole Creation By which the Heav'n unto the Earth is ty'd ; Yea , more than Heav'n , for God unto the Creature Is married by none but Humane Nature . 338. Yet not content thus at the second Hand To feed her hungry Meditations , she Gallantly made a further venture , and Gaz'd on her Makers naked Potencie , Where she discover'd strength enough to build More Worlds , than Atoms she in this beheld . 339. No Bounds nor Bars she saw , which could forbid The pleasure of his Hand , but onely those Which Contradiction had established : Yet they were not his Power to enclose , But to demonstrate that his noble Might Could nothing doe but what was True and Right . 340. O how she pittied those Princes , who Upon exterior helps misplace the Name Of strength , and dread not what all foes can doe If they have once prevail'd with vaunting Fame To publish to the World their numerous Force Of Castles , Ships , Arms , Money , Men , and Horse . 341. For what are those swoll'n Names unto a King , Whose Arms as short , whose Sinews are as weak As are his meanest Servants ; who can bring No Legions into the field , nor wreak His challeng'd furie on his ready foe , Unless His , be his Subjects Pleasure too . 342. Can his sole Word the Battell fight , and wrest The Laurell from his strugling Enemies ? O no ; his Power doth in Others rest More than himself ; and if by Mutinies Unhappy Spark , Rebellions flame breaks out , By his own Strength his Overthrow is wrought . 343. But Psyche saw how her Creators Might Fast unto his own Will alone was cham'd ; Omnipotence , when e'r he pleas'd to fight , 〈◊〉 all his Marches , for it reignd In 〈◊〉 vast Hand , which doth support and stay All other Arms from mouldering away . 344. Yet though thus Potent , He is also 〈◊〉 , And She as such the sixt Day Him admired : Deeply she weighed how all Ages held One Principle of Boldness , and conspired Against their Patient God , as if his strong Right-hand were bound , because He held his Tongue . 345. Amaz'd she was , to see how He kept under Incensed Justice , who would fain have thrown His ready Veng'ance dress'd in dreadfull Thunder , In Warrs , in Plagues , in Drought , in Famine , down Upon the wretched Heads and Hearts of those Who durst in spight of Mercy , be his Foes . 346. Indeed she saw that Mercy fix her Eye Upon the Rainbow ; where she seem'd to read An Obligation of her Lenitie , Though Heav'n-defying Sin bore up its Head Never so high : Yet by her own Consent Yea and Desire , that Signall Bow was bent . 347. The Bow was bent ; yet not to shoot , but show How Mercy bound her self to doe her best The World to shelter from a second Blow , Which from the first her onely Love releast : Else had the Deluge not repented , and To Earth made restitution of drie Land. 348. This Speculation inform'd her how Much more heroick is the Victory When Sweetness wreaths the Bay about the Brow , Than when plain force doth snatch it thither : He In whom both are supreme , takes more delight In conquering by his Mercy than his Might . 349. And ô may I , said when Night at length Warn'd this her Meditation to conclude . Not by the Dint of thy all-conquering Strength , Dear Lord , but by thy Mercy be subdu'd ! If on a Worme thy Power thou wilt trie , O let it be the Might of Lenity . 350. But then the seavnth Day gave her Thoughts their cue To trace the Wonders of his Glory , which Did from the antecedent Week accrew , And with transcendent Brightnes Him enrich ; Brightness which gave Heav'ns Quire their task to sing Eternal Hallelujahs to their King. 351. And ravish'd heer with mighty Joy and Love , She needs would take with Them her Part of Praise : With utmost Zeals intension she strove Her Acclamations to their Key to raise : And though she could not sing so high nor clear , Yet did her Musick please Heavn's candid ear . 352. She Thought , and Sung , and then she Thought again , For still new floods came rouling in upon Her ; God's other Attributes illustrious Train Themselves in Homage pay unto his Honour , In whose incomparable Vastness they Can all their owne Infinitudes display . 353. What ever breaths , or lives , or has the least Share of Existence , constant Tribute brings Unto this Treasurie , as well's the best And brightest Cherub : yea ev'n empty Things , Defects and Sinns , though not by Doing , yet By Suffring what they merit , render it . 354. And shall I onely be a barren Tree When all the World besides so fruitfull is ? Forbid it mighty King of Souls , said she : Let not thy Psyches Heart the glory miss Of honouring Thee , although my life it cost ; That life 's best saved which for Thee is lost . 355. Much time in this Imployment having spent , She chang'd her Task , but not her Industry : For , next , her Contemplations she sent To wait upon her Spouses Majesty ; The Marvells of his mighty Love to read , Which over her , and all the World was spread . 356. And here with sympathetick Exultation And amorous fervor she her Soule did melt ; For in the tract of every Speculation His Acts and Passions in her Breast she felt , Which alwayes Sad or Cheerly was , as she His Sorrows or his Joyes in thought did see . 357. A longer Pilgrimage she now did make , And travell'd all the way with more Delight , Than when by Phylax's Conduct she did take To holy Palestine her Zealous flight ; Longer she dwelt on every Monument Of what her Lord for her had done , or spent . 358. A thousand times she sigh'd and wonder'd why Brisk generous Spirits who hunt noble Stories , Through all Books else , should not be ravish'd by The Lustre of the Euangelick Glories , But more exactly strave to know the List Of Casars Acts , than what was done by Christ. 359. She sigh'd , and wonder'd how a Christian Heart Which did not give its blessed Name the lie , Could possibly forbear to snatch its part In its Redeemers noble History ; How Love could quit its loyal selfe , and yet Not know whatever of its Spouse was writ . 360. But all this while on Logo's Wings she flew ; ( Though sometimes Thelema did flutter by , ) And these were much too short and weak , she knew , To towre , and double that Sublimity Which makes Perfections third , and highest Story , The Crown of Saints , and all the Angels Glory . 361. She therefore taking Thelema apart ; With all the winning Art of Courtesie Devised first to charin her mighty Heart , And make it plyant to the Plot , which she Had laid to catch her into Blisle : And then She gently grasp'd her hand , and thus began . 362. O Thou the dearest of my Servants , who Dost wear the Keyes of all that I possesse ; Yea and of Me thy native Soveraign too , Who have no power to stir abroad unlesse Thou op'st the Door ; How doe I wish that I Had more to trust with thy Fidelity ! 363. But since I neither am , nor have , no more ; Let this suffice to binde thine Heart to Me : In gratitude thou canst no lesse restore Than prest Complyance , though I ask of thee Some hard and costly Matter , so to prove The rate and value of my Steward's Love. 364. But I my proper Interest can bate , And by my Subjects Gains account mine own : What e'r advantage doth inhance their State I take it as Accrewment to my Crown ; They are my Riches , nor can I be poor , So long as they increase their teeming Store . 365. All I desire , shall onely be , That thou Wouldst venture to imbrace thy highest Blisse ; And now dull Sense and Passion valiant grow , Now Logos through all Heav'n so busie is , Not Flinch alone , nor be content to stay In any lower Region , than They. 366. Remember that thy Wings of Strength are made And that no Flight's too high or long for thee ; That nothing ever made thy Courage fade Unlesse thy Selfe didst timorously agree To thy Defeat : Henceforth be brave and bold , Thou canst not fail , if thou but holdst thine Hold. 367. Jesus the Soveraign Lord of Thee and Me , Will give thee leave to make Himselfe thy Prey ; Reach then thine Arms of noble Love , that he Imprisoned in thy Imbraces , may Thorough thy happy Heart his Sweetnesse thrill , And with the best of Heav'n thy bosome fill . 368. If this Adventure thou esteem'st too high ; Throw down thy Selfe before His blessed Feet : He cannot let thee there despised lie , But with his ready favour thee will greet ; And for that Resignation of thing , Hug and imbrace thee till thou prov'st divine . 369. This gallant Challenge wrought so strong upon The generous Heart of Thelema , that she The forwardnesse of her submission Forthwith profess'd upon her bended Knee : And , Heav'n forbid , said she , I should deny Your Pleasure , or mine own Felicity . 370. Though not at Jesu's royal Feet , ( ô no , I am too vile to aime my Pride so high , ) Yet , Madame , here at yours , my Selfe I throw To be accepted , and disposed by Your Love and Wisdome ; Use Me as you please , Loe I return you yours , and mine own Keyes . 371. Triumphant Joy straight flam'd in Psyche's Breast The Virgins ready Loyalty to see : Whom she embraced thrice , and thrice she kist , And sweetly forced to rise from her Knee : Then all her 〈◊〉 she took , which to her side ( Weeping and Smiling , ) in one Knot she ti'd . 372. And now I feel my Selfe a Queen , said she , A Queen indeed : Yet be assured thou O faithfull Mayd , shalt finde thy Selfe more free By this Subjection , than when thou didst bow To thine own Inclinations , which have To Vanity full oft made Thee a Slave . 373. Exalated thus unto her own Desire , Into her pious Oratory She More cheerfully than ever did retire To celebrate a new Solemnity ; An Holocaust she hastes to sacrifice , For which her own brave Zeal the Fire supplies . 374. Did golden Mountains tempt her now to stay ; Did Millions of Worlds made up in one Inestimable Bait , lie in her way , And woo her but to let one Minute run Before She fell to work ; not all the force Of those strong Complements could stop her Course . 375. No : She of joyous Love in travell is , And feels the dainty Pangs of Parturition ; Till she brings 〈◊〉 her mighty Sacrifice 'T is not all Heav'n can ease her smart condition . Speed , Speed alone , would usefull be she knew ; Whose Wings she snatch'd , and to her Bus'nes flew . 376. A Preface then of thousand Sighs and Tears Before her brave Oblation she spred . As many Groans unto her Soveraigns ears Like Harbengers of her Designe she sped . Then prostrate on the ground her face she layd . And of her humble Heart the Altar made . 377. Upon this Altar , bound both Hands and Feet , Her Thelema she for the Offring threw : And bend thy gracious Eye said Shee , thou sweet And gentle Lamb of Heav'n , to Me , who sue For thy acceptance of this Sacrifice Which at the footstool of thy Mercy lies . 378. Thy royal Bounty gave it unto Me ; But I , alas perceive my Self too weak To manage such a great Estate ; To thee I therefore render it : O gently take It home again , and govern it for Me The feeble Handmayd of thy Majesty . 379. Doe with it what Thou wilt ; so it be Thine , I care not what betide it ; for I know Thy Pleasure , like thy Self , must be Divine . O see , how it pants and heav's ! if Thou Wilt not accept it , let it lie , for Me : How can I love , what is despis'd by Thee ? 380. As when the Lightning flasheth from the Skie , Down to the ground it flames without delay ; So did the fervor of this Prayer flie , And snatch'd from earth to Heav'n its sudden way ; Nor made it there a stop at any Sphear , But scour'd through all , and reached Jesus ear , 381. Propitious He straight yeilded his Consent , And opening wide his blessed Arms , embraced The dear Oblation with as high Content , As if He , more than Psyche had ben graced . O King of Sweetest Love ; who would not bring To such a God as Thee , his Offering ! 382. But now , as zealous Psyche thought to send Her Altar up , after her Sacrifice ; Behold a sudden Fulnesse did extend Her bosome with such ravishing Rarities , That she perplex'd with unknown Sweets , 〈◊〉 With what strange Paradise she was inspired . 383. At length examining her encroaching Blisse , Another Thelema in her Heart she spied ; But in so lovely and majestick Dresse , That by her Looks she instantly descryed From whence she came , and that she needs must be One of her heav'nly Spouse's familie . 384. His Will it was indeed : for Noble He Disdaineth , not to give more than he takes : No sooner Psyches Offring He did see , But he this greater Present ready makes , Then with innumerable Blessings drest Shoots it into her soft and pious Breast . 385. This grasp'd her Soule so fast , and knit it so Intirely to her Spouse's Heart , that she Forthwith seem'd to have nothing more to doe With what she was her self , since potent He Was seized of her ; and her Will being gone , She to Loves Tyranny was left alone . 386. Nor did Love loose his time , but domineer'd In her subdued heart with full carreer ; And she as glad to be his Slave appear'd As he rejoyced to triumph on her ; For by his Conquests she did count her own , Being by every fall far higher thrown . 387. Thrown up into new stages of Delight , And fresh Excesse of those immortal things Which never were debas'd to mortal sight , Nor stoop'd to please the Ears of proudest Kings ; Things which , the Heart of Man doth pant in vain When it doth stretch , and struggle to contain . 388. And now her Soule , like a new weaned Childe Which wholly hangs upon its Nurses Will , It self not by it self did move and weild , But absolutely resting on the skill And care of her dear Lord who tutor'd it , Was carried wheresoever he thought fit . 389. This made all Sweets and Dainties here below ( For with these names our fond mistakes doe grace them ) Disrellish in her accurate Taste , and grow Truly themselves ; which was enough to chase them From wise acceptance ; for their borrow'd shape Is that alone which doth our love entrap . 390. On God , and onely him her joyes did feast , His royall Pleasure was her pretious Blisse : So well did all his Laws and Statutes taste To her Hearts palate , that the Pleasantnesse Both of the Honey and the Honey-combe Had in her approbation no room . 391. What grated hard upon her Soule before , Wrongs , Slanders , Pains , Distresse , Calamities , Mishaps , and Sicknesse ; tortur'd her no more ; For on her Spouses Will she fix'd her Eyes , And still embraced as the best , what he Did either order , or permit to be . 392. This kindled such a Bonfire of Delight Throughout her Breast , that had she been invited Ev'n by all Paradise , to yeild her right In this Possession , she would have sleighted The mighty Bait , and triumph'd still to be The Holocaust of Loves Extremitie . 393. Yet was her Passions wonderous violence Sweetned with such divine serenitie , That with lesse undisturbed influence The Suns full Beams through all the World doe flie To light the day ; then did these flames of Love Through all her calm hearts blessed Regions move . 394. In dainty silence she her Soule possest , With firm Adhaesion unto her Blisse : Ev'n all her Motions mingled were with rest , Because they did concentricate with his Whose Actions , though all infinite they be , Their number is ty'd up in Unitie . 395. Indeed the World , whom her Austeritie Seveerly chode and stung ; by peevish scorn Reveng'd themselves : for lo , said they , how she By Melancholies blacknesse grown forlorn , Esteems her self as fair as if the best Of heav'ns bright beauties had her count'nance 〈◊〉 396. She from her self : by wilfull Robberie , Plunders those honest Sweets , which courteous heav'n To check Lifes tide of infelicitie , Hath into Moderations Bosome given ; And taxeth Gods own bounty by refusing , What we cannot approve , but by our 〈◊〉 . 397. Should any paltry Begger serve Her so , Sure she would not believe He did despise Her Almes alone ; but was contemptuous too Against her self ; Nor would his humble guise Perswade her that his stomacks inward Pride Was by Devotions fervor Mortifi'd . 398. Thus did the Ravens against the Swan inveigh : But now no seeds of Discontent remaind In Psyche's heart , she let them say their say , And from their Envie a new Laurel gaind ; Her silent Patience answerd all their scorn , And to her Crown their Calumnies did turn . 399. But as she rested in this mystick Peace , Hers , and all pious Soules , eternal Foe , Who counted his own trouble by her ease , Tore his fell heart with studying what to doe : Atlength resolved , haste he makes to dress In a faire vizard his foule wickednesse . 400. Time was , when he Precentor of that quire Which all the Sphears with Hallelujahs fill , Arrayed was in glorious attire , Whose gallantry did then become him well ; But when a monstrous Rebell He became , The Crime invested him , with hideous shame . 401. Yet He , remembring his original guise , And being well skil'd in Hypocrisie , Patch'd up himself a coat of gorgeous Lies , Wherein to shelter his Doformitie ; That though he were the King of blackest night , He might an Angel seem of fairest light . 402. His ragged Horns of steel He pulled in ; And on his rustie brazen looks he spred A soft , a ruddy , and well polish'd skin ; His front , with envious wrinkles furrowed , He planed over , sweetning all his face With blooming youthfulnes , and smiling grace . 403. Into a Knot he gather'd up his Taile , And ty'd it at his back : of every Toe And Finger carefully he cut the Naile ; And then his Hands and Feet he painted so , That what before was harsh and footie , now Did cleanly , delicate , and beauteous grow . 404. His bushie snarled Locks of fretfull Snakes He shaved off ; for which , to shade his Head , Into the new-erected Tombe he breaks Of an embalmed Virgin lately dead , And stealing thence her fresh perfumed Tresses , His Baldnes he with Curles of Amber dresses . 405. An hundred Swans then having plundered ; Their fairest and their softest feathers he In two brave Combinations marshalled , And measured , and poised equalie ; Then to his shoulders them he fitted , and A Pair of goodly Wings had at Command . 406. A Roab he chose whose colour scorn'd the Milk , And with his wings did correspondence hold ; Its texture was of light and pliant Silk , Belac'd and fring'd with oriental Gold , That both its Purenesse and its Splendor might Profess that down from Heav'n he took his flight . 407. Accouter'd thus : as Psyche wearied by Her holy Vigils , yeelded unto Sleep , The slie Impostor silently did flye Into her Chamber , and with cunning creep Under the ey-lids of her heart , where he Himself presented in fain'd Claritie . 408. But as the Virgins Soule began to start : Fear not , said he , for Phylax is thy friend ; These Rays of mine did never terror dart , But to thy Weaknes , Strength and Comfort lend ; And Heav'n forbid that I should prove unkinde Now thou my favour most deserv'st to finde . 409. The Gallantrie of thy Devotion I Come to applaud , and to increase its Fire : I grant thy zealous Wings have towred high , But yet thy Spouse would have them labour higher , And as immoderate in their answer prove As is to thee the Challenge of his Love. 410. The Watches frequent are , and long , which thou In deer attendance upon Him dost keep ; Yet oftner generous he , and longer too To purchase rest for thee , did loose his sleep . Be noble now ; remembring thou shalt have Sufficient sleeping time in thy still Grave . 411. Low hast thou pluck'd thy Bodies Plumes ; but He Was rent and torn , and furrow'd up with Lashes : And can the Zeal of thy Austerity More legibly appear than in such Gashes ? I know thou lovest not thy Skin , but yet 'T were not amisse thus much were writ on it . 412. Severe and resolute thy Fastings be If scanned by the faint Worlds vulgar fashion : But Fourty Dayes thy Spouse did Fast for thee , And now expects thy faithfull Imitation : 〈◊〉 As well He may , who an eternal Feast , 〈◊〉 To quit a few Dayes Fast , in Heav'n has drest . 413. Since then He means that thou with Us shalt reign , Betimes it will become Thee to prepare Thy Selfe for out Society , and strein Out all the Dreggs thou hast contracted here , That raised to the Purity in which We Angels shine , thou mayst our Region reach . 414. By Moses , and Elias , who beheld At such vast distance Jesu's glimmering face , Shall Psyche be in Abstinence excell'd ! Can she on whom the Euangelick Grace With such full luster beats , by those whom blinde And shady Types invelop'd , be out-shin'd ! 415. O no ; dear Pupill ; since thy generous Breast Dar'd wish to be enflamed by that fire Whose Aime's Perfection , Let no lazie Rest Clog the brave Wings of thy sublime Desire . What though thy Death it hastens ? Thou and I Shall but the sooner to Lifes Kingdome flie . 416. Thus sought the wily Tempter to invite The Virgin to a fatal Precipice . But as the Lamb is taught by natural Fright To fear and hate the Wolfe , though in the Fleece , The honest Fleece of the milde Sheep he be Array'd , and courts her with smooth Flattery : 417. So Psyches Heart , [ for heav'nly Charis there Close in the Centre of her Soule did lie , ] Misgave her at the Sight , and quak'd for fear Of this fair-tongued Angels Courtesie ; For all his dainty Look , and Skin , yet She Assured was , it could not Phylax be . 418. None of those soft and blessed Heats , she felt Which sweetly , when her Phylax us'd to speak , Did all her Breast into Complyance melt , And way to their own gentle Conquests make : Besides , the Voice , though woudrous Sweet it were , Yet something out of tune it seem'd to her . 419. Too high it seem'd , and of too loud a Strein : Still was the Musick of her Spouse ; and she No Saints remembred that did e'r complain That Jesus call'd them to Extremity , That Trumpets did the Gospel usher in , And Wars Alarm the Calme of Peace begin . 420. Had this great Message from her Spouse been sent . She knew her Heart [ which now did pant and move By His sole Motions , ] must needs relent , And by Submission His Command approve : But now she by reluctant Nausoousnesse Felt , whosefoe'r it were , 't was none of His. 421. Awakning therefore all her Confidence , And with three Invocations having sued , Her Saviour to engage in her Defence , Upon her faithfull Forehead she renued His potent Signe , and then with courage cri'd : In Lights fair Looks why dost thou Darknesse hide 422. Whate'r thy face doth preach unto mine Eye ; The language of thy Tongue-unto mine Ear , Sounds nothing lesse than Phylax : wherefore hie Thee hence , false Fiend , and seek thy Booty where A beauteous Count'nance , and a snowie Pair Of Wings , the full Proof of an Angel are . 423. As when the Suns neer Beams burst out upon A waxen Idoll , straight its goodly Face Too weak to bear that glorious Dint , doth run Away in droiling Drops , and foules the place Which it before adorn'd : So here the Fiend Melted as soon's this servent Answer shin'd . 424. Off fell his Coat , his Periwig , his Wings , His roseal Vizard , and his Milkie Skin : And in the room of those usurped I hings His proper shape of Horror did begin To clothe him round : at which , indignant He , Least Psyche should triumph his shame to see , 425. Tore his Way down to Hell , that there in Night He might his Head , and Ignominie hide ; A thousand Stinks behinde him , at his flight , He left : and being gotten home , he tri'd Upon the Soules which in his Brimstone Lake All yelling lay , his vexed Spight to wreak . 426. Mean while , as Psyche those quaint Spoils admired Which dropped from her beauteous-hideons Foe , And with her Sacrifice of Thanks aspired Unto the foot-stoool of her Saviour , who Had in that fight her faithfull Champion been : Her true and genuine Phylax flutter'd in , 427. O how her Heart leap'd at the welcome sight , And thus broke from her Lips ! Thou , Thou art He , I know thee at the dawning of thy Light In which no Fawnings , no Impostures be : Spare all Probations ; Thou needst not tell Me who thou art : I know my Phylax well . 428. This said ; Her selfe down at his feet she threw , Which hugging fast , she welcom'd with a Kisse . He gave her Passion leave a while to shew The meek Impatience of this sweet Excesse : Then up he took her , and return'd upon Her Lip , what she unto his Feet had done . 429. And , Joy , said he , my dearest Dear , of thy Victorious-Encounter with thy Foe : That goodly Furniture of Treason , I As well as thou who art the Victor , know : I saw the pilfering Traytor when he pick'd It up , and when with it himselfe he trick'd . 430. Close at his heels I followed , when he His forgerie advanc'd , and hither flew : I was Spectator when he set on Thee , And in Heav'ns Name his Hell against thee drew : Unseen , I saw the dangerous Battell ; and By it I stood , but aided not thine Hand . 431. No : thy dear Spouse , who never doth forget His humble faithfull Servants , did supply Abundant Power , and conveied it By ever-ready Chari's Ministry . I claim no share at all : thy Thanks to none But Him , and Her are due , and must be done . 432. Thou se'st how bountifully They repay The Loyalty of thy Mortification , And what thou gainst by giving Thelema To Him who will not be in Debt . Thy Station Is now Secure , unlesse thou back dost start , And fondly home again recall thine Heart . 433. Surely thou never hadst so much thy Will , As since thou hadst it not ; for All things now Throughout the Universe thy Minde fullfill , And Netures Laws unto thy Pleasure bow : 〈◊〉 Pleasure , which is not thine own , but His Who of Omnipotence the Soveraign is . 434. The dainty Peace which thou didst prize so high Hath now its Lodging taken in thy Breast ; Nor could the Tempter's potent Subtiltie Disturb thy Calme , or undermine thy Rest. Be then Content for ever to possesse , By holding fast thine Hold , thine Happinesse . 435. For if thou let'st it slip , and weary be Of blessed Ease , it soon will flie away : In this low flitting World , no Certainty Was ever yet Inhabitant ; and they Alone be out of Change's reach , who are Infeof d above in endlesse Quiet 's Sphear . 436. 'T is true , those everlasting Chains which tie Heav'ns Destinations to their Ends , excell All Adamantine Power , and can by No opposition of Eartn or Hell Be forced to betray their Hold : yet this No ground of Confidence to Mortals is . 437. For those Decrees profoundly treasur'd are In that bright Bosome which no Angels Eye Can peep into . This maketh pious Fear , Religious Awe , and holy Jealousie , The onely Anchors which Assurance can Afford unto the tossed Heart of Man. 438. And 't is Heav'ns mighty Favour too ; least He Should bold and carelesse grow , if once he saw The Patent of his own Felicity Were sign'd and seal'd so sure , that by the Law Of absolute Necessity , he through All Tempests , safely to his Port must row 439. For then were He no better than a Slave Unto that Blisse , whose Crown prepared is For them who venture at it by the brave Ambition of humble holinesse . Then , if He would , his mighty God might He Disdain , and dare Him with his own Decree , 440. O then with reverent dread march on , my dear , In the designe of thy high virtue ; and Think it sufficient happines , if here Thy Fear can Desperation countermand ; If thou by trembling canst Victorious be , And win at length supream Felicitie . 441. As for these Spoiles , the Trophies they shall be Of what by Loves assistance Thou hast done : This Memorandum of thy Victorie May keep awake thy wise Devotion : Lo , here I hang them up ; and if agin The Serpent hither creep , shew Him his skin . PSYCHE : OR LOVES MYSTERIE . CANTO XVIII . The Persecution . ARGUMENT . SAtan makes war on Psyche's Constancie Both by his own , and Persecution's Hand ; Yet still impregnably-resolved She Their Ambushes and Onsets did withstand , Vntill her Guardian by a Blessed Cheat Enforc'd her to a glorious Retreat . 1. THough Joies , and Loves , and Bliss , their Nest do make In Peace's bosome ; often times beneath That surface of Securitie a Snake His unsuspected Venomous spight doth breathe . For 't is an everlasting statute , That No genuine Rest can here below be got . 2. The Creatures courteous Faithlesnes , who still Shrink from our grasping Hands , and Cheat our Hope , Admonish our desires themselves to fill At those pure Spings of fulnesse , which stand ope In Heav'n alone ; and never fancie here Compleat Content's and Satisfaction 's sphear . 3. This maketh brave and hardy Exercise Dearer to Virtue than is lazie Quiet ; This maketh her so highly Patience prize , So constantly her selfe with Suffrings diet , That this sharp Sauce may wholesomly represse Of Peace's Sweets and Fat the Fulsomnesse . 4. Affiction is the onely Schole where she In Magnanimities high Rules is taught ; The Theatre on which her Gallantrie Before the royal Eyes of Heav'n is brought : For both the Angels , and their Severaign there Ernest Spectators of her Courage are . 5. Full well she knows , that stealing Rust will creep Upon the briskest Sword , if lazilie In its blinde quiet Scabberd it doth sleep , And be not rubb'd , uor chaf'd , nor vexed by Harsh Scouring , churlish Whetting , or kept bright By its perpetual Bus'nes in the fight . 6. That never Horse was made of so much Fire , Nor temper'd for so proud impatient speed ; ( Though a true Pegasus had been his Sire , Or He of Phoebu's Coursers had been bred , ) But , it he from his Manger ne'r did move , Would restie , lame , and illcondition'd prove . 7. That when the Air by long tranquillity Lies loytering in the Sun , it putrid grows : But when 't is startled and afllicted by Thunder and Lightning ; when it feels the Blows Of boistrous Windes , its drowsy dull Disease Wakes at the frightfull News , and vanishes 8. That sluggish Lakes , which always sleeping lie Upon their easy Beds of Mud , beget Of Toads and Stinks a nasty Progeny : But those brisk Rils which , though they be beset With craggy Hindrances , still running be , Preserve intire their Native Puritie . 9. That never Soil was so ingenuous yet , But if it were not often digg'd and plow'd , Harrow'd and torn , aud forced to be fit , And Weeded oftner far than it was Sow'd ; In stead of Herbs , and Floures , and honest Corn , With peevish Bryars and Thorns would be forlorn . 10. That never Tree was known so thrifty , as To spare its stock of Juice , and use it right ; But to loose idle Twigs would let it passe , Which onely sery'd , and scarcely that , for Sight , Till the strict Discipline of the Pruning Hook Lopp'd off those Wantons , and reform'd the Stock . 11. That finest Roabs , when they did idle lie , Would gather nasty Dust , and fertile prove In an ungratefull ever-fretting Frie Of Mothes , unlesse the Wands and Brushes strove Against their lazinesse , and day by day Those busy bold Incroachers whipp'd away . 12. That Mariners who in the easy Bay Did both their Winter and their Summer waste , Would never learn to steet their Bark , till they Were by some Tempest into Danger cast , And had accustomed their venturous Mindes To ken the boystrous Language of the Windes 13. That Soldiers listed are in vain , and wear Steel by their Side , and Brasse upon their head , If in the pitched Feild they ne'r appear To See the hostile Ranks , and Standards spread , To meet the Shock , and bring away their Skars As Letters Testimonial of their Wars . 14. And though no Life scarce any Name doth merit But that of War , ( so many Enemies Poor Man doth by his wtetched Birth inherit , Since all the World did in Rebellion rise Against unhappy Adam ) yet no State More than the Christian , is beseig'd with Hate . 15. The Christian Life the furest Warfare is , And though a thousand Victories it gains Yen still more and more Armies on it presse ; More Care , more Sweat , more Labour still remains . Though Peace may an internal Calme beget , Affliction still will Us without beset . 16. Though all the stickling Senses and the Passions , Which breed intestine Perturbations , be Bow'd to the Yoke ; though all the 〈◊〉 Of Will and Reason , by the industrie Of the 〈◊〉 Soule be tam'd , yet still There is a World without to work her ill . 17. For by her Christian Course against the Tide Of all the World she rows ; and therefore by Eternal Opposition is tri d And hardned to victorious Constancy : For had she floated down the willing stream , No way was there Magnanimous to seem . 18. But now her gallant Metall whetted is , Her vain luxuriant Twigs are prun'd away , Her Clothes are brush'd from Mothes and Dustinesse , Her Soile is digg'd and dress'd ; the lazie Bay She changeth for the active manly Main , And in pitch'd Field her Foes doth entertain . 19. Her Beasts unto their Pace are strictly kept , And rid hard every Day ; her wholesome Air By 〈◊〉 Tempests of loud Sighs is swept , And all her Bosomes Region made more fair ; The Torrents of her Eyes continue clear , Because perpetualy they flowing are , 20. Thus , though Afflictions Looks be sad and soure , Her Heart is Kinde , and she the best of Friends ; Whilst Flattery doth Poyson gently poure , Her Antidotes She most severely lends : Her Physick smart and searching Corsives be , But their Conclusion's alwayes Lenitie . 21. And Psyche's Spouse , though dear to Him she were As the bright Apple of his blessed Eye , Unto Afflictions swindge abandon'd her : That as the Sun through the Conspiracy Of blackest Clouds doth break with fairest Rayes , So might her Virtue pluck from Bryars Bays . 22. As Satan from his late Repulse did flie Stung with confounding Shame and fretfull Rage , He in the Aire spi'd a wing'd Company To heav'n returning in fair equipage , Having their Embassies dispatched here With which to Men they delegated were . 23. This prompted him unto a new Device : With sprightfuil Speed he playd the Thief again , And having stole a 〈◊〉 of Gallantries , After the Angel Troop he posts amain , Trimming his cursed Feature as he flew , Till like a Bird of that fair Brood he grew 24. Something behinde he lagg'd , least piercing They His impudent Impossure should 〈◊〉 , And intercept his Project by the Way In just Disdam of his foule Company . So at wise distance doth the Traytor sneak When he with Honest Men doth entrance seek , 25. But as he siutter'd through the Sphears , he bit His Lips to see the fatal Way whereby He once was tumbled headlong down : and yet Though they with Curses and fell Blasphemy Were big , he durst not ope them , knowing well Heav'n ill would bear the dialect of Hell. 26. Arrived at the everlasting Gate Of the imperial Palace of the Skies , The Angels entred in triumphant State , Account to tender of their Embassies : But Satan siarted so , that he well neer Shok'd off his Vizard by his trembling fear . 27. The mighty Lustre of his Makers 〈◊〉 Flashed such Dread on his , that swarthy He Who had been us'd to Nights black Prodigies , Was dazled at the naked Majesty Of more than Day : Three times he wink'd , & ther , With both his Hands his spurious Eyes did screen . 28. Such fright upon the ougly Batt doth seize When Highnoon's darts of Lustre shoot her through . The woefull Ghosts , who in Nights Shades doe please Their gloomy Thoughts , thus terrified grow If fair Aurora's Curtains ope be drawn , And she her selfe gets up e'r they be down , 29. The gallant Spectacles which here he saw Were greater Torments than he felt at home ; Each Glorie's Splendor which about did flow Burnt him far more than his own tiery Doom Each holy Joy a Torture was , and He Fri'd in the midst of this 〈◊〉 , 30. He fri'd and flam'd , and straight his 〈◊〉 〈◊〉 , His polish'd Looks , his curled Grove of Hair , His dainty Coat , and all his stollen Things A Sacrifice unto the Lightning were Of Jesu's Eyes , and in his 〈◊〉 〈◊〉 He now appear'd of 〈◊〉 〈◊〉 . 31. The Angels started from Him at the sight , And standing in a Circle far away , Gaz'd on the Portent ; who try'd all the Might Of desperate Boldnesse , yet could not gain-say The guilty shame which now did Him aslail : Down hung his Head , his Tallons , and his Tail. 32. Thus when the conscious Traytors hatefull Face Is in the Presence of the Prince descry'd , And persecuted by the full disgrace Of all the loyall Court ; against that Tide Of Ignominy He in vain contends ; Such Horror all his Impudence transcends . 33. As Jesus saw the Feind a bashed so , He charg'd Him to relate from whence He came : Nor durst the thus commanded Monster , though Lyes were his onely Trade , a Fiction frame : Yet scorning to forget his peevish Pride , With dogged sullennesse He thus repli'd : 34. Whence can I come , but from beneath ? Unlesse There be some higher Place than this your Heav'n ; This Heav'n , from whence by you , I must confesse , ( But let all judge how justly , ) I was driven . From visiting the Earth I come , where I Have far more Subjects than your Deitie . 35. But mine , said Jesus , ( for He scorn'd to chide The stomackfull Feind , since ever-damned He Sufficiently pays for his endlesse Pride , ) Although so rare and few , yet pretious be : Vain Multitudes to thee their Homage pay ; Mine not by number , but by weight I weigh . 36. Let one Example speak the praise of All , My Hand-maid Psyche : Hath thy watchfull Eye , Which scoureth round about the terreen Ball , Full notice taken of her Piety ? And how none live in all the World who be Higher above it , than is Virtuous she ? 37. Is not her Heart intirely fixed here , Preoccupating Heav'n and endlesse Blisse ? Nor Earth nor Hell can strike her Soule with fear , But He alone who her Creator is ; Of Him she alway stands in dainty Aw , For still she Loves , as much as Dreads His Law. 38. But wheresoe'r she reads the open face , Or can discover but a Limb or Claw Of hideous sin , she flyes the dangerous Place , And into any hard shifts doth withdraw , Rather than hazard to be over-run With a delicious Destruction . 39. Is not the Temper of her wary Heart , Admonished by wise instinct , afraid Of every Bait which by the subtlest Art Of Spight and Wickednes for her is laid ? Or is there any thing which she doth more Than thee , ev'n in thy fairest looks , abhor ? 40. Stung by these Words , with strong intestine Pain His heart-strings stretch'd and torn the Monster felt ; Yet that he might not bear these Pangs in vain , But be afore-hand still in shamelesse guilt , He reard his face of everlasting Brasse , And what He spake , of the same metall was : 41. Is not your mighty Providential Arm Become that simple Maidens Hedge , said he , Infallibly to shut out Fear and Harm , And make her Pris'ner to Securitie ? Is not brave Phylax forc'd to be her squire , And dance attendance upon her desire ? 42. On all her Errands runs not servile He ? Has he not trotted from the furthest West In duty to her Curiositie , And spent his time in tracing of the East ; Where like a silly Pilgrim , up and down Forsooth , the Angel went from town to town . 43. Besides , your Daughter Charis , ( and yet who Would think her so , who her imployment sees ? ) As though in Heav'n she nothing had to doe , Down to vile Earth is sent , and set to please This Imp of dust , on whom her noble store Of sweets , to win the Vrcheon , she doth doth poure . 44. A proper purchase you have got ; but I For my part , would not buy a worm so deer : If wretched Psyche's price must be so high , Surely you need no other Chapmen fear : Onely by this proportion , I would know To purchase Me , what rate you would allow . 45. But as for Her , if I had leave to trie , I soon would shew you of what kinde of Clay She moulded is . Might Phylax but stand by , And on her naked Shoulder let Me lay This Hand of mine , no Touchstone you should see Was ever nimbler at Discoverie ; 46. Upon your pamperd Darling should Distresse With full and free Commission domineer That Tongue which now your Praises doth professe ( For to the Task 't is hird , and hir'd full dear , ) Would change its Tune , & on your Face would spit More Curses than my Selfe e'r did on it . 47. If Psyche's Breast doe harbour any seed Of such profound Ingratitude , replyed Almighty Jesus , 't is no more than need The ougly Embryo be in time descryed . Goe , use thy Skill ; full Power to Thee I give , Nor Phylax shall against thy Project strive . 48. But yet thy Tether shall not reach so farr As to her Life ; no , that belongs to Me ; For in my Hand th' authentick Volumes are Of mortal and immortal Destinie : Nor couldst Thou thy Experiment take , unlesse She Lives , to spit out her Unthank fulnesse . 49. As when the Lyon's let loose to his prey , With furious Joy he shakes his dreadfull Crest , He mounts his sirly Tail , and tears his way Into the Theater : So Satan prest Down through the Sphears , and thought his shame was cheap He suffer'd there , since he his End did reap . 50. At first he hop'd he might have reach'd his Aim By the fell Agents he dispatch'd from Hell : But when without their Errand home they came , Himselfe thus to the cursed Bus'nes fell , Resolv'd whatever labour or Disgrace It cost Him , Psyche should not scape his chase . 51. Down through the Sphears he prest , and proudly threw Scorn on the Stars which He could not possesse , Then through the Aire imperiously He flew , And by his Looks proclaim'd that Realm was his : The blackest Clouds which there did swimm , made haste Away , till He more black than they , were past . 52. His swarthy Wings lash'd the soft Element With violent speed , and made it roar aloud ; No Winde did ever with such furious Bent Or hideous Noise through the milde Region crowd ; No Bolt of Thunder ever rent its path With such impatient and tumultuous Wrath , 53. Thus came the Monster to his dearest Place On Earth , a Palace wondrous large and high ; For on seav'n Mountains it erected was , All which it higher rais'd with Majesty ; Thus by its seav'n-fold Tumor copying The number of the Horns which crown'd its King 54. Of dead Mens Bones were all th' exterior Wals Rais'd to a fair , but yet an hideous Height ; In answer to which strange Materials , A Ditch digg'd wondrous deep and broad , did wait Upon the Works , fill'd with a piteous flood Of every soft of holy harmlesse Blood , 55. Those awfull Birds , whose Joy is ravenous War , Strong-tallond Eagles , perch'd upon the head Of every Turret , took their prospect far And wide about the World , and questioned Each Winde that came that way , to know if they Could tell them news of any bloody Prey . 56. The inner Bulwarks were of shineing Brasse , With Firmitude and Pride all Buttressed ; In at the Gate of polish'd Steel did passe The whole Worlds Confluence , and offered Their slavish Necks , to take the Yoke which there That Places Tyrant did for Them prepare . 57. But thick , within the Line , erected were Innumerable Prisons , plated round With massie Iron , and with jealous Fear ; In every one of which was a profound And mirey Dungeon , where contagious Stink Cold , Anguish , Horror , had their dismall sink 58. In these , press'd down with Chains of fretting Braffe Ten thousand innocent Lambs did bleatingly , Whose woefull Groans , help'd by the hollow Place Summon'd Compassion from the Passers by ; But every one they as relentlesse found As was the Brasse which them to Sorrow bound . 59. For they designed for the Shambles were , To feast the Tyrants greedy Crueltie , Who could be pleased with no other Fare ; So barbarous was her constant Luxurie : Though other store she had for her repast , She with an hundred Lives would break her fast . 60. Vast were the Treasures of her House ; yet she Took pleasure in no other Furniture But choisest tools of Inhumanitie , Which might her bloody Ends to her assure : This made her Palace thick with Engins ly , And every Room become an Armory . 61. Swords , Daggers , Bodkins , bearded Arrows , Spears , Nails , Pinsers , Crosses , Gibbets , Hurdles , Ropes , Tallons of Griffens , Paws and Teeth of Bears , Tygres and Lyons Mouths , hot-iron Hoops , Racks , Wheels , Strappado's , brazen Cauldrons which Boiled with oyle , barrels of flaming Pitch : 62. Yea things more barbarous yet than these were there ; Fairfaced Promises , but lin'd with spight ; High royal out side Courtesies , yet meer Traps and Conspiracies , which with Delight To heedlesse Men the worst of Poisons give , And stealing to their Hearts , slay them alive . 63. Satan arrived here , strait entred in ; ( For well He knew the Place , and well was known , ) The fawning Courtiers all were proud to win His gracious Look , and in his way fell down To beg his Blessing , and his Hand to Kisse , As in unto their Soveraign He did presse . 64. She then ( for long within she could not stay ) Was marching out , her Chariot to take , So loud her stomack bark'd for some new Prey : But spying Belzebub , she started back , Being surpris'd with reverence to see The presence of her onely Deitie . 65. Then down she fell , and pray'd him to ascend Her throne imperial , which was standing there , And thence his Pleasure unto her-commend , Prepar'd with all Humilitie to hear What busines made her God vouchsafe to come And visit worthlesse her in her poor home . 66. But kindely He took up his loyall Creature And in his scaley Arms did her embrace , Enamor'd of her correspondent Feature Which rendered Him his own Infernal Face . Three times He Kiss'd and hug'd her close , and round About her Waste his royal tail He wound . 67. And , I have no such leisure now , said He , To climbe thy throne , who must look to mine own ; I have discover'd in my Britanie The Seeds of dangerous Rebellion sown , Which , if it grow unto an Harvest , may Disturb mine Empire , and thine oversway . 68. The Christian spreading Canker there hath got Deep footing in the Hearts of carelesse Men , Who to the poore Mechanick God are not Asham'd to pay their holiest Homage , when With credit They might it to Me prefer , Who am , I trow , more than a Carpenter . 69. Me thinks my Scepter should as noble be As Ax or Mallet ; and as brave my Train Of Heav'n descended Sparks , the gallanty Of whose high Soules did Gods own yoke disdain , As those who leaping from their Fishing Boat , Into the thred-bare Court of Jesus got . 70. They use to cast it in our Teeth , that We By the black Powers of Spels and Incantations Do both support and spread our Monarchie : As if there were not stranger Conjurations In this besotting Witchery which can Make more than Beasts of Reasonable Man. 71. For canst thou pick out any Beasts among The silliest Flocks , who would themselves commit , To Him who leaves them free to any Wrong , And tels them plainly they must suffer it For his dear sake ? Right dear , indeed , if they Their lives unto His Memory must pay . 72. Mad were the Sheep which would attendant be Upon a Sheepheard who did them assure That for that onely Cause the Tyrannie Of thousand Wolves and Bears they must endure Nay Sheep would never be so sheepish ; yet Men to this Paradox themselves submit . 73. Grant Heav'n be in reversion their own ; What shall the fondlings get by being there , Who must eternaly be crouching down And paying Praise's tribute to His Ear Who will requite them with a Chain which shall Keep ev'n their Wils in everlasting Thrall . 74. Were not their Soules more generous , if they The gallant freedome of our Hell would choose , Which knows not what it meaneth to Obey , But le ts full Blasphemy for ever loose ? Faint-hearted fools , who needs will Vassals be , ( For fear least I should make them truely free . 75. Thou see'st this sin is crying , and for high Revenge beats loud upon my royal Ear : And should my Fury wake , and instantly Those mad 〈◊〉 all in peeces tear , Surely my Justice I could well acquit ; However envious Heav'n would raile at it . 76. But I ( for this doth best become a King ) A better rellish finde in Lenity : I know the Galileans Tongues doe ring With restlesse Clamours on my Tyranny , Forgetting that their Lord did banish Me From Heav'n , against all Law and Equitie . 77. Yet shall not they Me so ignoble make As to requite their Basenesse in its kinde : No : let them henceforth Demonstration take In what a pack of Forgeries combin'd Unto my Charge they lay all Cruelties : Judge all the World , who Father is of lyes . 78. For I resolved am at first to try Them by my royall Mercy to reclaim : Far rather would I win them thus , than by Stern Vengeance utterly extirpate them . The Peoples fault alas , is not so great As His , whose Gospel Pipe charm'd them to it . 79. My pleasure therefore is , that thou mak'st speed To Britain , and divulge my Proclamation Of Grace and Pardon unto every Head Which strait abjures that dangerous Innovation , And , penitent for his Christian Heresie , With orthodox Devotion Bows to Me. 80. But if my princely favour be despised , Both Heav'n and Earth must needs my Rage approve ; Denounce all Vengance that can be devised By scorn'd , and therefore most indignant Love : Make all the stupid stubborn Rebels feel That Maries Son cannot my Wrath repell . 81. This said , The Furie , who had all this while Smiled in hopes of her new Task , made haste To take her Coach , and thought each step a Mile As through the spatious House to it she past . Then mounting at the Gate , they parted , He Home to his Hell , and to wards Britain She. 82. Forth with in terrible Magnificence An hundred Trumpets sent their Voice before To tell the People that their awfull Prince Her Progress now began : That stately Roar Through every street imperiously flew , And warned 〈◊〉 , this mightie sight to view . 83. When lo the sweating throngs bespred her way With admirations of her Pomp and Train : Before the Chariot two road single , they Suspition were and Envy ; both did rein Their fitting Steeds , the one a Fox , the other A Wolfe , and forced them to march together , 84. Next follow'd Pride upon a sirly Horse , Whose stomack neer as high as hers did swell ; Fire sparkled in his eyes , and martial force In the bent Bow of his large neck did dwell ; About he flung his Foam , and champ'd his Bit , For both his Rider he disdain'd , and it . 85. But she an Ensigne in her right Hand held , Whose bosome she displayed to the Winde : Forth with the Flag with stately fulnes swell'd , Wherein the Tyrants golden Scutcheon shin'd , A wide-spred Eagle , whose faire Pinions seem'd To bear her up still as the Colours stream'd . 86. Then came the Coach , which two strange Monsters drew , For one a dreadfull Lybian Dragon was , Who from his Mouth did flaming Sulphure spew , And poisned all the Way which he did passe : The other an enormous Crocodile The most accursed Son of happy Nile . 87. On them two feirce Postillions mounted were ; Intolerable head-strong Anger , who To lash her Dragon never did forbear Though he with Furie's violent Feet did goe ; And Cruelty , whose Heart was harder than Her knotty 〈◊〉 black iron Skin . 88. Upon the Coachbox sate a Driver hight Selfe-will , a mad-braind most outrageous He : Who in impatient Speed doth still delight : Though thousand Perils in his Passage be : Never could Hils or Dales , or Sea or Land , Or desperate Precipices make Him stand . 89. The Metall of the Chariot all was Brasse , Bright burning Brasse , which upon either side With sharp and cruel Hooks thick platted was , To mow down All it met : In this did ride The dreadfull Queen , a Queen of mighty Fame ; Who hath not heard of Persecutions Name 90. Whatever makes the Tigres Faces be Of ravenous Crueltie the hideous Book , With indefatigable Industry She had transcrib'd into her monstrous Look : Heav'n sheild all pious Soules , and turn their Fears To generous Faith when ever She appears . 91. Her Coat is Steell , besmeared all with blood , And in her Hand she holds a Twist of Snakes , With which , though still her Coachman never stood , Eternaly she threshes Him , and makes His furious Speedmore speedy grow , that she Might at her Prey as soons her Wishes be . 92. Thus whirl'd she through the Popular Rout and flew To her desired Isle the straitest way . Behinde the Coach her cursed Train , she drew All glad to tread her cruel Steps , for they No other were but her own hellish Brood Whom she had nurs'd and fatned up with Blood. 93. Upon a Goat , more stinking far than he , Rode Ravishment , who threw his licorish Eyes . And they black fire , on every Company Of Females of what everage or guise : The Chariots haste he curs'd a thousand times Which snatch'd Him from the fuel of his Crimes 94. Perch'd on a Vultures back was 〈◊〉 , who In length of 〈◊〉 did that Bird exceed ; Starv'd with 〈◊〉 though fat in Spoils , she so 〈◊〉 was , that still she wish'd more speed Had hurried on the Coach , that ravenous she Might sooner at her British Banquet be . 95. Upon an Ostrich , more unnatural Than was her barbarous Bird , rode Astorgie , Vowing aloud to tear in sunder all Those cords of love which did together tie The Soules of Parents and of Children , and Break the sweet Links of every Nuptial Band. 96. Mounted upon an Hydra , Heresie With more and stranger heads than had her Steed . Rejoyc'd in hope that now contagious she Her Poison to another World should spread , And Albions Sands which brideled in the Sea Should by her stouter Tide o'r-flowed be . 97. On a black grizlie Dog rode Profanation ; She who ne'r learn'd distinction of Place Or Time or Things ; who never yet could fashion A modest Look , or paint upon her face The least glimpse of a Blush ; who would not hear That Altars holyer then Dressers were . 98. Bold Sacrilegde sate pertly on a Kite ; And though her Claws were burn'd , and sing'd her Wings , E'r since she from the Altar took her flight , ( For vengefull Coals stuck to the Sacred Things , Branding the saucy Theif , ) yet shamelesse she A robbing Heav'n and God , again would be . 99. Upon a Serpent bred in Hell beneath , Which belched fire at every Step he took , Which reached Heav'n with his pestiferous breath . Which fought with holy Incense by the Smoke Of his foule Throat , rode fouler Blasphemie , And dared all the way Divinity . 100. But on an Heifer of AEgyptian Race ; Right proud of his Extraction , ( for he The Heir of Apis and of Isis was , ) Sate full as grosse a Brute , Idolatrie : And yet Devote's , grosser than her Beast , Or she , about her with their Offrings prest 101. And this was 〈◊〉 royal Train , Which all the way she went , stroke mortal fright Into the Countries , travelling in Pain , As she in Triumph , till her speedy flight Had born her past them , and gave them release From their dark Dens and hollow Privacies . 102. Poor Albion thrice started as she drew Neer to her shore , and would have further run Into the Sea : but now the Tyrant flew With cursed joy into possession Of the unhappy Isle , where dreadfull She Took up her quarters in a Colonie . 103. From thence she issued out her Proclamations Of Pardon unto all that would come in ; But back'd it with severest Denuntiations To those who still continued in their Sin , Who still would waste their Piety upon The Carpenters poor Crucified Son. 104. She summond all the Isle to Reformation , That mighty Jove by whose high blessing she Reign'd Queen of all the World , in worthy fashion And like his supream Self , might Worshipp'd be ; That pleased He might rain his favours down , And Albion with Peace and Plenty crown . 105. For by her royal Declaration She All blastings , mildews , droughts , plagues , earthquakes , wars , Laid to the sole charge of Christianitie : Which impious Sect , said she , so boldly dares The Wrath of all the Gods , that righteous They Upon the Earth must needs this veng'ance lay . 106. Forthwith , all those whose bosomes tainted were With the rank Venome of Idolatry , Luxuriously joy'd the news to heare , And with immediate Consluence did fly To doe their homage , and their thanks prefer Ev'n in the Name of succoured Jove , to Her. 107. Then They , who could have loved Prety , Yet none but faint and timorous Virtue knew , They in whose Hearts the World and Self did ly , As well as Jesus ; They who would have drew In th' Euangelick yoke with patience , so Mean while their secular Plough might also go ; 108. They who conceiv'd for Wives and Childrens sake , Who were depending upon their sole Care , ( So dream 's the faithlesse fondlings ) they might make A little bold with God ; And they who were In hopes Heav'n to their Prayers would courteous be And wink at what flow'd from 〈◊〉 , 109. Came in the Reare like Men who Scarcely came , For not so much as half their Mindes were there ; Under the Evenings guilty veil their shame They sheltered , for they Days Eys did fear . Unhappy Men , what aile you thus to go ? Your selves condemn your selves for what you doe . 110. But they whose loyalty was firm and sound , They who to Love intirely had resign'd Themselves , such sweetnes in his service found As left the Baits of all the World behinde : Such sweetnes as enforced to be sweet That Gall which flow d in Persecutions Threat . 111. Sooner will They be charmed by the Hisse Of a fell Dragon , to his Den to goe , Than be perswaded to accept of this So treacherous and destructive Pardon : no , What e'r They loose , they from their Losse will 〈◊〉 This noble Gain , that they Themselves will keep . 112. Their Life , their Fame , Estate , and Liberty , They can more easily than their Conscience spare : They nothing count their Own , which cannot be Without Impiety possest ; and are Content with any Thing but God to part , Who onely can secure Them their own Heart . 113. Psyche was one , and not the meanest One , Of these brave Champions , who , since Phylax had ( Heav'n having so dispos'd ) left her alone , Her meek Addresses to Uranius made ; An holy Priest was He , and unto Her An Oracle in any Doubt or fear . 114. To you , said She , my reverend Father , Now Persecutions furious Storm doth 〈◊〉 , As to my wise and faithfull Pilot fly , Not to be steered where Calamities May never reach my Uessel ; but to know The neerest way how I to them may row . 115. Forbid it genuine Love , that I should fly The noblest Testimony I can give Of my , ô how deserved , Loyalty Unto my Spouse , for whom alone I live : For him I live ; and must that Truth deny , If in his Quarrell I refuse to dy . 116. Was not His Life ten thousand times more dear And pretious than Mine ? yet generous He The utmost drop of his Heart-blood could spare Ev'n for the worst of Worms , vile sinfull Me : Loud cries the merit of this Blood , and I Could I dy oft for Him , in debt should dy . 117. And , should I shrink from one poor Death , what Eye Would not shoot Wrath at such Unthankfulnesse ? How should I hate my Selfe , and strive to dy For shame of Fearing Death ? yet , I confesse , This Life so wretched is and poor , that we By Martyrdome do Heav'n no Courtesie . 118. Mine all the Gains will be ; nor know I how To scape this Profit : which if I could shun , My Death more Solace would to me allow , And to the Stake I cheerlier should run . But since that may not be ; since Blisse is still Ti'd to these Suffrings . let Love have his Will. 119. Let Love assert his own Magnificence , And make Us for our very Service be Deeper in Debt to him : yet I will hence Revenge me of His Liberality , And doe my best to run upon the Score With this great Creditor forevermore . 120. But sage Uranius , who was better read In the cool Gospel Discipline repli'd , The fire by which those flames of thine are bred Is pure and genuine ; but they blaze too wide : Dear Daughter be content , and think that I Can wish and dare , as well as you , to Dy. 121. Yet I am not so hasty to prevent My Spouse's pleasure , who , for ought I know , Desires Vranius should rest content To wrestle still with Sorrows here below ; Still 〈◊〉 be exil'd from the blessed Sight Of his dear Eyes , and grovell here in Night 122. Besides , if I before His Call should run , This hot Impatience might out-strip his Grace : And how should feeble I , thus left alone , Finde courage to out-look the dreadfull Face Of Death , when dress'd in martial Array He gives the Onset to my Dust and Clay . 123. What General will thank that Captain , who Without Commission has presum'd to fight ? Into the Lists of any Prisner goe With Tigres or with Bears to trie his Might E r He be call'd , what Eye will grieve to see His torn Limbs pay for his Temeritie . 124. It is enough if when We challeng'd are , We flinch not from Professing his sweet Name , Which in our Bosomes sits more neer and dear Than Life it selfe . Mean while think it no 〈◊〉 To balk the Tempest , which will easily 〈◊〉 Thy Haven , and Thee , if Jesus have a minde . 125. As the young Soldier , who was more on fire Than his fierce sparkling Steed , the Charge to give , When by some old Commander his Desire As rash and perilous , doth a Curb receive , Almost as hard he findes it to subdue His single Selfe , as all his Hostile Crew . 126. So Psyche crossed in her venturous Way By the grave bulk of the sage Priests Advice ; Found it an heavy troublous Task to stay , And shun the winning of her dearest Prize : Yet knowing He was wiser far than She , She bravely yeilds , and gains Selfe-victory . 127. Uranius well remembred now how He , Then young and shiftlesse : by his Parents was Into a Nest of silent Privacie , To which they through a Wildernes did passe , Hurri'd by Night , when such a Storm as this Into the Britain Hemisphear did presse . 128. Thither , when Ev'n had muffled up the Eye Of Heav'n , and those of Earth , he Psyche led ; For by a Lanthorn which would not descry More than he pleas'd , her way he governed ; And so arrived at the Cavern , where Cheerly he bad the Mayd be of good cheer . 129. It is no new Adventure this , said he , But practis'd and well season'd to our hand : Moses , that Man of God , was glad to flee , And wander up and down a forreing Land : No Partridge on the Mountains ever was More than good David , chas'd from place to place . 130. Noble Elyah in the Desert hid His persecuted head , when Jezebel , Our Tyrants Type , her threatnings thundered Against his Life : there he alone did dwell Having no kinde of Caterer or Cook But a poor Raven , no Cellar but a Brook , 131. Nay , even Jesus too himselfe did flie , When bloody Herod drew his desperate Sword : And never think it can discredit thy Devotion to follow Him thy Lord In any of his Steps , who onely was The Way by which We to Perfection passe . 132. Whilst thus the good old Man encourag'd her : A Troop of furious Soldiers had by night Beset their Houses , in presumption there To finde their helplesse Prey ; But when their flight They understood , their frustrate Expectation Flam'd into most impatient Vexation . 133. All rooms they ransack'd , where what Goods ' they met Were hungry Plunders instant Sacrifice : Yet still their Rage unsatisfied , set The Houses too on Fire , and with loud Cries Threatned to serve the Owners so , when e'r Justice could make Discovery where they were . 134. If any of the Neighbours , wounded by The salvage Spectacle , but smote their Breast , Or shak'd their Head , or mourned in a Sigh ; The bar barous Caytiffs took it for confest That to their Queen they ill affected were , And instantly to Prison them did tear . 135. Yet by the way , the cruel Courtesie Of hungry Theeves they freely offer'd them Who ready were their lives and liberty With present summs of Money to redeem : Their Queen is safe enough , so they can line Their greedy Purses with Delinquents Coin. 136. But through the Eastern Rubie Portals now Aurora op'd the Passage to the Day : When loe an old and shaggie Lyon , who Had busie been all night about his Prey , Came panting Home , and roaring loudly when He drew neer to the Entrance of his Den , 137. This Den was that in which for shelter lay The good Vranius and Psyche , who Rouz d by the Noise , but having now no way To flie the presence of their salvage Foe , Their Hearts to Heav'n with instant fervor sent , Imploring Succour in this Perils dint . 138. In came the Beast , whose dreadfull Mouth and Paw Still reeked with the Blood of his torn Prey : But those unwonted Guests when there he saw , Stroke with the awsull News , he made a stay , And as he wistly look'd , he smooth'd his frown , And by degrees his Crest and Tail let down . 139. Uranius musing what the Lyon meant To melt so from himselfe , thus him bespake : If He who is our Lord and thine , hath sent Thee hither with Commission to take Our lives , by gentler Tyrannie than that From which We fled ; loe we deny them not 140. Much Solace it will be to Us , that we Augment not by our Death 's the Guilt of Men ; This bloody Trade doth better suit with Thee Of salvagenes the dreadfull Soveraign , than With them , whose softer Constitutions be Temper'd and tuned fit for Clemencie . 141. Yet if thou dost not on Heav'ns Errand come , But the sole bus'nesse of thy barbarous Thrist ; Unarmed though we be , no Peril from Thy Paws or Jaws we dread ; doe all thy worst , So faithfull He : and so said Psyche too ; And waited what the Beast would dare to doe . 142. When loe , the trusty generous Lyon , who No Vengance ought to Men , but where he saw The print of Guilt , and of Rebellion to Their common Soveraign ; did meekly throw Himselfe before these Saints , in whom he read The Lines of reverend Innocence fairly spred . 143. Then having humbly lick'd their holy Feet , And seem'd to beg their blessings e'r he went ; What universal Providence findes meet , Uranius cry'd , ( perceiving what he meant , And usefull for thee , may it given be In due requital of thy Pietie . 144. Which said , the joyfull Lyon took his leave With the best manners his rude Education Could him afford . The sight made Psyche grieve Reflecting with a sober Meditation On those unmanly Men she fled from who In Barbarousnes did wildest Beasts 〈◊〉 145. And well she might : for now a trusty Friend Both to the Priest and Her , who knew the Place Of their abode , his way did thither rend With Ashes on his head , grief in his Face He being entred , silent stood a while , For Groans his breast , and sighs his Mouth did fill , 146. But having prefac'd thus , alas , he cry'd . That I have liv'd to bring this wofull News Your selves have by your flight escap'd the tide Of Salvagenes which all our Town embrues ; But nothing else ; for what behinde you left , The Booty is of most outrageous Theft 147. Your Houses , turn'd to their own funerall Pile , Now in their Ashes lye — vast sorrow here Stifeled the rest But then , thy stories stile To Us is not so dreadfull ; never fear That what remains will trouble us , replies The Priest , who dare embrace our Miseries . 148. What e'r was ours , alas We never Made , But by Donation did it Possesse : All that We had , We but as Stewards had ; Well may our Master call for what was His. And Blessed be his Name , who Us from these Encumbrances so freely doth release . 149. Chidden by this Heroick Braverie The Messenger took heart , and thus went on : Had furious Tyranny presum'd to flie No higher than at you , and yours , alone , Tears might have reach'd that losse : but who can wail Enough , when God himself it doth assail 150. The desperate 〈◊〉 feared not to break Into the sacted Oratorie , ( where Our Busnes We with Heav'n dispatch'd , for lack Of publike safetie for our Rites , ) and there Made desperat havock , challenging , in spight , God for his Temple and Himself to fight . 151. The Sacred Bible they no sooner saw , But in foule indignation they cry'd , Behold these Galileans lawlesse Law , Which doth all other Statutes break beside Whether of Caesar or of Jove : but We Will try if this may now not broken be , 152. With that , they in a thousand peeces tor't : Then on Devotions Prop , the Liturgie , They made their equaly malitious sport , Crying , these are those leaves of Witcherie , That Bulk of Conjurations and Charms . Which have occasioned the whole Worlds Harms 153. Next , all the Altars reverend Furniture They snatch'd , and scrambled who should rifle most : The sacerdotal Vestments , white and pure , About the room at first in scorn they tost , Then with new Insolence put them on themselves ; So in meek Lamb-skins walk the murdering Wolves . 154. Upon the Chalice when they had espied The Shepheard bringing home the strayed Sheep , Like roaring Hel-hounds with one voice they cryed , Look how these Christians set their God to keep Their Wine : but fools they should have hir'd a friend ? Which might his Godship from our hands defend . 155. Is not our Pan more like a God than this ! Pan , who doth all the Tribe of Shepheards keep , Whil'st this poor servile Thing contented is To spend his time on silly rotten Sheep ; But since He 's here of Silver , in our need His Deitie may stand Us in some stead . 156. When in these Contumelies they their fill Had wantonized ; one a dead Dog brings , Which , having stopp'd his Nose , ( for the rank 〈◊〉 Reveng'd his Crimt , ) He on the Altar 〈◊〉 , And with blasphemous supphcation cryes , Accept ô Christ , my bounden Sacrifice 157. Then , said Another , We must not forget Humbly to tender our Drink-offring too With that , upon the Altar thrice he spit , And having sill'd a putrified shoe With his vile Urine , on his bended Knee He poured out his foule Impiety . 158. But then a third , to make their sin compleat , Yelling and rayling , ser the Place on Fire ; For since , said he , this Josusis so great A God , his Deity may well require An 〈◊〉 : which Word , and Act , the Rout Applauded with an universall Shout . 159. No more , Uranius 〈◊〉 ; dear Friend for bear , Till We have pour'd out our due Tears for this , That 〈◊〉 and his Temple wronged are , Our 〈◊〉 and ours alone , the reason is . 〈◊〉 〈◊〉 of his Commandments is the Gap Which let into his house this foule Mishap . 160. This said ; the Reins unto loud Lamentation Both He and Psyche liberaly gave . When loe a strong and mix'd Vociferation Conquer'd their Cries , and triumph'd in the Cave : They thought some Huntsmen were abroad , and so It prov'd : for hunting they for Men did goe . 161. It was that Rout , who when thy mis'd the Priest At his own house , concluded he was fled , And in the Desert sought some private Nest Wherein to hide his Persecuted Head : But They all bent and sworn to hunt him out A Pack of Bloodhounds with them thither brought . 162. As up and down they trac'd the Solitude , A busie Cur unto the Cave drew neer ; Who having found the wished Sent , persu'd It close , and entred where those Weepers were Whom spying , wide He opened , and hould , Till he to all the Rabble Tales had told . 163. This brought them 〈◊〉 thither ; where when they Beheld Uranius , with a barbarous Crie 〈◊〉 〈◊〉 〈◊〉 Voice and Hands , to pull Dismay 〈◊〉 〈◊〉 their Prisner ; whom forthwith they tie Unto 〈◊〉 Hound which found him out , that he Night 〈◊〉 contempable Conducter be 164. The holy Captive knew it was in vain To ask their Madnesse why it us'd Him so ; Or what Offence of his had ern'd that Chain : But in meek Silence ready was to goe . Thus harmlesse Lambs are in their Suffrings mute , And never with the Butchers Knife dispute . 165. As Psyche at his Back lamenting stood , One who pretended to have something still Of Man and Kindnesse , bad her stop that flood Which poor seduced she amisse did spill , And weep no more to see Him Prisner , who Had by Enchantments her enslaved so , 166. For this your lurking , and your wailing here , Tell Us he hath bewitched you to his Rediculous Religion ; yet were That onely such , said He , we would not presse The Law against Him ; but the whole World knows That with the worst of Wickednesse if flows . 167. Him , the Ring-leader of the Crime will We To Justice sacrifice : but as for you , Whose Guilt , we hope , is but Simplicity , To your lesse fault we pardon will allow : And to your silly Servant here , if He Henceforth will doe his best , more Wise to be . 168. Psyche with silent and with sad Disdain Threw back his Courtesie into his face . For though her heart at present did refrain To speak it selfe , yet she resolved was ; Resolved not to leave her Friend that day , Though Death and Devills did obstruct her way , 169. And now the raging Caytiffs drew the Priest Unto the Town with shamelesse Exclamations ; And all the way his Patience opprest With Kicks , and 〈◊〉 , and Taunts , and 〈◊〉 , Which sad Procession 〈◊〉 was By the Tribunal , where the Saint they place , 170. A Deputy of Perjecution there Was ready on the Bench , and standing 〈◊〉 A fan and new erected 〈◊〉 where Prepaied Coals of fire did glowing 〈◊〉 , Neer which stood one with 〈◊〉 in his Hand To wait upon the 〈◊〉 〈◊〉 , 171. Uranius thus presented at the Bar ; The 〈◊〉 begins an insolent Oration , In which 〈◊〉 taken had sufficient care To blast and to blaspheme the Christian Nation , Unto whose chage He boldly layed all The Miseries which did that Age befall . 172. Nor those alone , ( which his Queens Declaration Prompted Him with , ) but all that Calumny 〈◊〉 possibly invent ; the Combination Of bloody and unclean Impiety Which made the Gnosticks Name so horrid , He Avow'd the Christian Discipline to be 173. His Pagan Gods He praised to the skies , ( A place which they , alas , could never reach , ) But heap'd on Christ all slanderous Injuries Which Envy could suggest , or Hell could teach . And at each Period the Peoples Roar Pour'd proud Applause upon their Orator . 174. But in the Close He gravely turn'd his Speech With cruel Pitty to Uranius , Whom by his reverend Age He did beseech No longer to be fool'd and cheated thus By silly Wickednes , but choose their ods , And take for One , a multitude of Gods. 175. He straitly Him conjured to prefer The Deities the whole World did adore , Before the single simple Carpenter Who found no worship but amongst a poor Few sneaking and despised Soules , which He ( Vain God ) could not protect from Miserie . 176. And if He now refused to present Incense to Jove , upon that Altar there , He theatned him the utmost Punishment Which mock'd and scorned Mercy could prepare . This said : He shrunk his fawning face into A frown , and waited what the Priest would doe . 177. But He , right brave defiance did return Upon the Judge for this his treacherous Love : And , sooner I , said He , my Self will burn , Then Incense to an Idoll : Could you prove Your favour would not surely me destroy , I it would hug with humble Thanks and Joy. 178. But Sir , I am not now to learn , that they On whom you thrust the Name of Deities , Are weaker far than We poore things of Clay ; And that the Carpenter you so despise , Is He who fram'd both you and me , and all The Fabrick of this universal Ball. 179. And His revenging Arm it is which now Lasheth the World with those Calamities Which to the charge of our Religion you So freely lay : your own Idolatries Force Him to Justice , who had rather be Known unto all his World by Lenitie . 180. If he thinks fit to rescue Me , it is Not all your Power , or your Queens , can stand Against his Might . Yet though I must by His , Permitted be to your tyrannick Hand , His Pleasure dearer is than life to Me : I durst Die , but dare not Apostate be . 181. No Sea repulsed by a solid Rock E'r swell'd , and foam'd , and roar'd , with more disdain ; Than now the Judge to heare the Prisner mock His Gods and Him : His throat he wide did strain , And cry'd , then let Him Burn ; since He denies To offer , make Him be , Joves Sacrifice . 182. The Souldiers who where much afrayd least He Should have accepted of the Judges Grace , Rejoyc'd and clapp'd their cursed Hands to see That to their rage he now condemned was . Away they hale him to the stake , and there A Fort of Fagots round about him rear . 183. Then , with a Brand , they from Joves Altar brought , The Pile they kindle , and blow up the flame : Which as it rose , they bellow'd out a Shout , And cry'd , May this Reward betide all them Who scorn the Gods , and fondly trust in Him Who from the Crosse could not himself redeem . 184. But milde Vranius , having kiss'd the stake , And every Fagot which his Lips could reach ; Strong supplications unto Heav'n did make For pardon for his raging Murderers , which Blinded with spight , and Superstition , Perceived not at all what they had done . 185. Then purer than the Flame , and brighter far Which mounted from his Pile , his Soule did fly : Higher than that it flew , and reach'd the Sphear Not of the Stars , but of Felicity ; Where it was welcom'd to its final Home By the illustrious Crown of Martyrdome . 186. So when brave Gold hath by the Cruelty Of the incensed Furnace been refined ; It s genuine Substance is allow'd to be With the Imperial Image fairly signed : Free leave and full authority it has Current through all its Soveraigns Realm to passe . 187. Psyche , who with sweet Tendernesse attended 〈◊〉 is holy Tragick-Comedie , No 〈◊〉 saw how gloriously it ended ; But , 〈◊〉 with her pious Plaudit , she Forgetfull of the furious Standers by , Thus eas'd her Soules exultant Ecstasie , 188. Goe valiant Saint , thy Conquest is compleat ; Goe , where immortal Laurel ready is With endlesse Triumphs thy brave Head to meet ; Goe and possesse thy Masters Realm of Blisse : Thy Name and Fame shall reverend be beneath So long as Piety on earth shall breath . 189. O may poor Psyche but obtain the Grace , Though at the price of all the Worlds worst spight , To kisse thy glorious Feet , and win a place Where on thy Triumph I may wait : O might I through thy hottest Flames climbe after Thee , And from this mortal Drosse refined be . 190. This pious Passion well beseemed Her , And made good Musick in all holy Ears : But like flat Discord it did grate and jar Upon the Soldiers , whose most studious Cares Were how to tune their Curses to a Key Of wilde impetuous Importunity . 191. And how intolerable unto Them Was this her Note , they make her fully feel , For running on her in a surious Stream , With headlong haste they hurry her untill They come unto the Judge , in Hopes that He Their bloody Hungers Caterer would be . 192. Here they exclaim that this bold Woman was As manly as the Priest in wickednesse ; That she nor fear'd nor blush'd to make his Case Heav'ns Quarrel , and his cursed Death to blesse : That she must needs as guilty be as He Of Sins Perfection , Christianity . 193. Yea of the worst and foulest Part of it ; Witnesse the Sheltre of the Night , and Cave In which they took them napping : which could fit None but Lusts filthy Work. And now you have Just Sir , said they , arreigned here before Your Judgment Seat , a Christian and a Whore , 194. But she , commanded by the Judge to make Her own Apologie , ( which best , said he Will be evinc'd , if you that 〈◊〉 take , And by your Offring , choak all Calumnie ; ) With elevated Eyes thank'd Heav'n for this Occasion to aspire unto her Blisse . 195. Then spreading all her face with gallant Joy , Like a brave Champion ready for the fight , Or like a Bride dress'd on her wedding Day , Or silver Venus smiling in the Night , Or brisk Aurora garnishing the Morn , Or goodly Ceres golden in her Corn , 196. Or rather like that glorious Deacon who First op'd the rubie Gate of Martyrdome , Whom sweet and princely Beams embellish'd so That Heav'n it selfe aforehand seem'd to come And pitch upon his Face , which to his Foes An Angels Count'nance did in Mans disclose , 197. She thus began : No Confutation , I , But Thanks alone to my Accusers owe , Who charge on Me no vulgar Piety , But rank me with Vranius , and allow That simple I deserve no lesse than he With Martyrdomes fair Crown adornd to be , 198. Onely I must take leave to tell my Foes , Their Spight in one thing much mistaketh Me ; For if I freedome had my Flames to choose , I rather would for ever schorched be With all Hells burning Sulphure , than give way That Lnsts black Fire should make my hearts its 〈◊〉 199. But how have I demean'd my Selfe , that You Wise Sir , should think this wretched Life to Me Can be more pretious , than the Faith I owe To Him , who can from Deaths Captivity Redeem his Subjects ; and a Course will take Uranius from his Ashes how to rake . 200. If e'r this Tongue of mine was known to spill The least Consent or seeming Approbation Of You or of your Gods , ( which sure my Will Was never privie to , ) this Detestation May wipe it off , and make my Guilt proceed As high as my Accusers it did plead . 201. Jove is no more , nay not so much , to Me , As you , or as the meanest Wight that lives : He to your Fancies ows his Deity , And from your Superstition receives His livelihood : and therefore well may you Be bold with him , and what you please allow . 202. Sometimes a Bull must serve , sometimes a Swan , For King of Gods Men ; sometimes a shoure Of Gold , and when you kindest are , a Man ; But such a Man , as waste's his God-ships Power In Lust and Luxurie , that prudent Yee May by your Gods Example wicked be . 203. And must I offer Incense to perfume His Name , the Name of Filth and Stinks ? must I Tempted by such a wretched Bait , presume On Jesu's pure and mighty Majesty ? No : Him indeed I fear , but dread not you , Which with my Life I ready am to show . 204. Were I as foule as are your Thoughts of Me , Were I the worst of horrid Things , a Whore ; I see not why your goodly Piety Should not convince you forthwith to adore My wickednesse , and Me , unlesse you will Deny your Venus is a Goddesse still . 205. What Perfica , Pertunda , Mutunns , What Cyprian Rites , what Ithyphallies , mean , What sacred sport old Baubo's glorious Invention made to cheer up Harvests Queen , You , and your Temples know : but pardon Me , If I blush to declare such Villanie . 206. No : it shall never stain this Tongue of mine , This Tongue which doth its utmost homage owe To Jesu's Name ; that Name of most divine Unspotted Sweetnesse . Doubt not Sir ; although I am a feeble Female , His dear Sake My Resolution Masculine can make . 207. The Judge , stung by this valiant Reply , And highly scorning to acknowledge in A Woman such heroick Constancy , With envious Cunning cri'd , Now I have seen More than enough to quit Fame from a lie , Which charg'd such Charms on Christianity . 208. If ever silly Soule enchanted were With fawning undermining Witchery ; This obstinate and retchlesse Woman here Is captive to that curs'd Impiety , Being so monstrously Transform'd , that to The Gods , and to her Selfe , she 's open Foe . 209. But we must not be fierce , 'cause she is Mad : Perhaps this Spell is of short date , and she Tam'd by a Prisons Hardship , may be glad To turn into herselfe again , and be Content ( which may the Gods vouchsafe to grant ! ) Her Blasphemy and Boldnesse to recant . 210. Great Jove , who heard when she did him 〈◊〉 , Forbore to fling his Lightning at her head ; And by that sweet and heav'nly Lenity , Of Patience to Us a Lecture read . To Prison with her , and instruct her there By Chains , to quit these Bands which captive her , 211. Laden with Irons , but much more with Scorn , Poor Psyche thus unto the Goale is led : There in a Dungeon dark , deep , and forlorn , That she might double be imprisoned , She plunged was ; where , as she 'gan to sink Into the nastie Mire , she wak'd the Stink . 212. A Stink which would have scorn'd what Arabie And all its Odours could against it doe ; An aged Stink which did a mellowing lie In that foule Grot ; for it was long agoe Since any Thing disquieted the Heap Of poisnous Loathsomenesse which there did sleep 213. Fast in this torment stuck , afflicted she No succour could receive from any friend ; The Jailer barr'd out all their Pietie Who willing were some help to her to lend ; And onely once a day her furnished With puddle Water , and course mouldy Bread , 214. Yet harder than this Diet , was the Grace He said to it : Repent unhappy Wretch , Repent he cry'd : Why should this wofull Place Be dearer to thee than the favour which The 〈◊〉 Judge doth offer thee , if thou , With Him , and our great Queen , to Jove wilt bow . 215. This cursed Preachment grated sore upon The Bowels of her tender Heart , who in This 〈◊〉 Leisure set her thoughts to run Over the Ages most unhappy Sin , Which now with zealous superstition rung From her destructive Keepers pittying tongue . 216. No Member e'r with such soft Sympathy The wounds of its fraternal Part did feel ; As She that most contagious Malady Which now had tainted Albions Common-weal , And , like the Plague indeed , into the Heart It s desperate Poison did directly dart . 217. Inestimable Soules , ( for such the Price Which Jesus payed , proved them to be ) Their own illustrious value did dispise , Selling themselves to poore Idolatry , And at no higher Rate then to escape Some wordly shame , and temporal mishap . 218. Their dear Redeemers most transcendent Love They kick'd and scorned , and his Heav'n with it ; And gave their service to ignoble Jove , Although no Guerdon , but the lowest Pit Of everflaming Torments did attend them , Where ev'n that Jove himself no help could lend them . 219. This stung her Soule so deep , that she could give Her life ten thousand times to death , if she Might at that cost be able to reprieve Her Friends and Foes , from this mad Miserie . But 〈◊〉 this unfeasible , the sight Redoubled her compassionate sorrows weight . 220. This fair advantage envious Satan took To work upon her rockie Constancy : Trusting at length that He should her provoke To kisse the Judge's offerd Courtesie : He hop'd that Desolation , gall'd by Grief , Would stoop at length , and not disdain 〈◊〉 . 221. And yet her Charitable Meditation Highly displeas'd Him : wherefore crafty He Resolv'd perforce to knit her Contemplation Close to her own new 〈◊〉 Calamitie : For all her Body He with flames did fill , Which into burning Perls and Boils did swell . 222. Her skin which was so white and sleek before , All rugged now with odious tumors is : From head to foot one universal sore Arrays her round in a tormenting dress : Thus the renouned Prince of Uz , of old Wore this sad raiment , for his Roabs of Gold. 223. Yet on dry Ashes He had leave to sit , And with a Pot-sheard scrape his scurfie skin , A comfort which poor Psyche could not get , Being a weak and helpelesse Captive in The thick relentlesse Mire , where she is fain To rub her torturing swellings with her Chain . 224. And yet these Torments lesse tormenting were Than those which now her Parents treacherous Love Heap'd on her wounded Soule : The Judge's ear , And then his leave , they got , to come and prove What their Persuasions with their Childe could do , And cunningly they did their busnes too . 225. Upon the Dungeons brink their Lamentation They poured first , and then this charming cry : Psyche , ô Psyche , if thy Tribulation Be yet too weak to make thee bow to thy Own rest and quiet ; let thy Parents 〈◊〉 At least , by thy consent , obtain Reliefe , 226. The staffe of our decrepit years art Thou Alone , dear daughter ; all our joys in thee Are fresh and young : O do not rob Us now Of that by which we live , thy libertie : Thy liberty , which we would rather choose By any Hand , than by thine own to loose . 227. The Judge would yeeld thee back to Us again : And wilt Thou cruel be , when He is Kinde ? By thee have We deserved to be slain , Who from all others Love and Pitty finde ? Though thine own Life thou strangely scornest , yet Abhor not ours to whom thou owest it . 228. Surely thy Christ , if He as Gentle be As thou didst vaunt Him for , will never give Thee thanks for this unnatural Pietie Which both thine own , and Parents Lives doth strive To undermine : O no! His Grace We know , And honour His Compassion more than you . 229. Our Faith in His abundant Mercy makes 〈◊〉 〈◊〉 〈◊〉 be blown away , Comply . His 〈◊〉 〈◊〉 〈◊〉 all Hearts its Prospect takes , 〈◊〉 〈◊〉 ours pant still with loyalty 〈◊〉 〈◊〉 and his dear Laws : and therefore He Propitious to our Out-side fault will be . 230. And so , sweet Daughter will He be to thine : O then accept of what thou 〈◊〉 to Crave ; Enjoy the courteous Sun 〈◊〉 it doth shine , And let this Dungeon not forestall thy grave : Speak , speak ; and bid Us live with thee ; or by Thy wilful silence , send Us home to dy . 231. So pleaded they . But Psyche with a Groan Fetch'd deeper than the bottome of her Grot , First vanquished their Lamentation ; Then , with this most athletick Answer , what Artillery their crafty tongues had brought From Pieties strong hold to force her out : 232. I now no longer can the Jailer blame Who tempted me my Liberty to gain By being slave to Joves accursed Name , And scorning him who on Heav'ns Throne doth reign : Why should I look that Pagan He should be Kinder than you my Parents are to Me ? 233. My Christian Parents ; if you yet dare own That holy title , who invite me now To kick at Christ. Alas that I am grown So execrable in your Eys , that you [ As if this Dungeon were not deep enough , ] Into Hels bottom Me should strive to throw . 234. The sacred Law of Filial Duty I Hold dearer than this World ; for well I know ( Nor shall all Torments force me to deny This truth . ) that unto you my Life I ow ; Which in your service if I shun or fear To spend , may I prove an Idolater . 235. But that 's the Life by which I Prisner am In this unworthy World ; A Life I have Which truer is unto its active Name , A Life to high and pretious , that to save It from the Jaws of endlesse Death , his own The King of Heav'n thought not much to lay down 236. That Life I mean , by which my Soule doth live ; A Life which from your Loins I never drew ; And therefore you doe but your selves deceive To think that this is to your Pleasures due . God is my onely Father here , and I Intire to Him must keep my loyalty . 237. As fast as in this Mire I stick , the way Of His Commands I now am running ; and Though you your Prayers , or your Necks should lay Full in my path my passage to withstand , I would not hear my mortal duty plead , But on your Necks and Prayers freely tread . 238. Yet Heav'n forbid I should be forc'd to take This hard experiment of Pietie . O rather help to lead me to the stake , And of my Combat there Spectators be : You 'l ne re repent you to have seen your own Childe climbing up to Martyrdomes fair Crown 239. But since you know so well the vast extent Of Jesus Mercy ; know it not in vain : Your own decrepit years bid you repent With speediest speed : The foule and cankering stain Of your Idolatrous Complyance dares The utmost Power of your fullest Tears . 240. Mispend not then those pretious Beads on Me , Your selves need all their Ornament : and I This onely favour crave , that you would be But so courageous as yet to rely On Heav'ns Protection : Speak , ô speak , and ease My throbbing hearts tormenting Jealousies . 241. I burn , I burn in Anguish , till I hear You by a brave Profession defie Those Baits of secular ignoble fear Which lured you to your Apostasie . Speak then , and make my Life be sweet , in spight Of all these Tortures which against it fight . 242. So pious She. But feeble-hearted They , Leaving no Answer but a faithlesse Sigh Their Griefs and Fears to witnesse , went their way , Confounded by their Daughters Constancy . Yet by this foule Retreat They gave her more Soule-piercing Wounds , then They had done before . 243. For now her ominous Meditations threw Her down into that Gulfe of flaming Pain , Which to Apostate Wickednesse was due ; Where every Torment , every Rack and Chain To which her Parents seemed now to goe , Pour'd on her tender Heart a Sea of Woe . 244. But as She struggled to maintain this fight Of mighty Charitie , She gan to faint . When loe a sudden unexpected Light ( A Thing with which that Grot did ne'r acquaint , ) The Place , and Her , with Glory did surprise , Offring a radiant Stranger to her Eyes . 245. For at her right Hand She beheld a Mayd On whose fair Head a diamond Crown did shine ; With gentle Majesty She was arrayd , And all her Ornaments appear'd divine : Psyche amazed at the heav'nly Sight , Would fain have kneel'd to doe the Virgin right . 246. But as her Sorenesse , Mire , and Chains forbad That reverence , She fete'd a modest Sigh : To which the Stranger this milde Answer made : I see thy Minde in thy ingenous Eye ; Thy Courtesie by thy Desire is done , And now my ear'nd Requital must comeon . 247. This said , She hugg'd her with a strait Embrace ; Softrait , that closer than her Chains or Mire It stuck , and deeplyer 〈◊〉 was Than her Disease , through which it did 〈◊〉 Into her Heart , and 〈◊〉 it up so close That now no Anguish there could interpose . 248. As He who is some wager'd Race to run , Having his Loyns girt up , and being so Collected and ti'd to Himself 〈◊〉 , With lighter stouter Nimblenesse doth goe , Than when his waste He loose about him ware , And there for 〈◊〉 had room to 〈◊〉 ; 249. Embraced Psyche thus perceiv'd her 〈◊〉 Lace'd strait , and shrunk into Collections 〈◊〉 〈◊〉 ; As first She wonder'd her 〈◊〉 Guest So much should presse her 〈◊〉 but it 〈◊〉 , As that fresh Vigour glowed in her 〈◊〉 , She knew She onely 〈◊〉 out her Smart . 250. And now such Courage in her Soule did reign , That She rejoyc'd She had so hard a Race : Her gauntlet She dares give to any Pain , And the most tedious Death look in the face ; Her Chains to her no more then Bracelets are Her boiling Sores as Pearls indeed appear . 251. Her Parents Case She to Heav'ns Soveraign Wil t Can freely now resigne ; that Will which though It bitter seem to worldly Tastes , yet still Doth unto uncorrupted Palats flow With all the Soule of Sweetnesse , and can make From springs of Galla flood of Honey break . 252. She seems as yet not to have gain'd her share Of Pangs and Sufferings , and fears not to pray That He Who did such Strength for her prepare , Would still more load upon her Shoulders lay ; More fewell still unto her tervour give , Who now by nothing but by Pains could live . 253. Nor was it wonder ; for the Stranger here , ( Thenceforth a Stranger unto her no more ) Was sent from Heav'n a special 〈◊〉 To heal her Heart , beginning to be sore With her Weak Body : Willingly She 〈◊〉 And did her Work , for 〈◊〉 was 〈◊〉 〈◊〉 254. The Eyes of Lambs ne'r darred meeker Raies Then stream'd from hers ; and yet the Lyons face With stouter Bravery did never raise His royal Looks , nor with more Courage gaze Upon , and challenge Terrors , than does She , Though soft as honey , or as Oyle She be . 255. All over she was nothing else but skars Wnt large and fair to testifie what she Had undergone in Heav'ns victorious Wars ; And yet these Characters her beautie be ; For with such silver light they smile , that they Much like a Tire of Stars do her array 256. Her busines being thus dispatched , she The cheer'd reso'ved Prisner leaves : when loe The Judge's 〈◊〉 〈◊〉 to see If Psyche yet were fully 〈◊〉 or no : And standing at the 〈◊〉 mouth , he cryes , Learn wretched Maid , at length learn to be wise . 257. The Judge , upon whose Will thy Fate depends , In spight of thy 〈◊〉 tender is ; And me on Mercies Errand hither sends To offer to thee at an easie price Thy Life and Libertie ; and more than so , If thou thy Irreligion wilt forgo . 258. His noble Word , more sure than Bond or Seal , He freely gives to change thy Povertie Into a wealthy State ; not shalt thou feel Henceforth what scorns and ignominies be ; But living in soft Peace and Psenteousnesse His Favour , and the Worlds esteem possesse 259. But if you obstinately yet deny To offer incense unto mighty Jove , You dam the way unto all Clemency , And a deserved Sacrifice must prove To your own Madnesse : the Decree is past , You must Vraniu's fate to morrow taste . 260. As when the tossed Mariner descries The Promontories of his native Soile , Within whose craggie Hornis his Harbour lies ; He strait forgets his long Tempestuous toile , And doth his new-revived Bosome finde Swell'd more with Joy , than are his sails with winde , 261. So Psyche , hearing that her Doom was past Which to her long-wish t Hav'n would her convey ; Her arms in triumph up to Heav'n she cast , With thanks and praises for that happy Day ; And in defiance of his offer'd grace , Threw this stout answer at the Serjants face : 262. My thanks unto the Judge go carry back : High is his favour , and 〈◊〉 embrace : But sure your 〈◊〉 you did much mistake , Or foulie at the least , your Words misplace : My Life and Libertie no favour is ; Death I accept with humble 〈◊〉 . 263. As for your vain and wretched Jupiter Were He but half so true a thing as you , 〈◊〉 respect would unto Him defer ; But unto Nothing what can I allow But what it is ? and though your Incense be But Smoke , 't is more substantial than He 264. Deceive your foolish selves no longer , 〈◊〉 Am not enchantea , but all you are so : What 〈◊〉 should make you dream I fear to dy , Who through Deaths door shall to Lifes Palace go ? A way , and pray your Master , it He be An honest Man , to keep his Word with Me. 265. This Answer , ( which the Bearer fully did , ) Enrag'd the Judge to make his the eatuings good : But all in vain his wrath he marsh alled ; Heav'ns milde , against his bloody Purpose stood ; Nor had fierce Belzebub who set Him on , Power to step further than he now had gone , 266. Mean while such Joy in Psyche's bosome glow 〈◊〉 Through expectation of the fire and stake , That all her Pains and Torments to it bow'd , And in sweet quiet she that Night did break Her redious Vigils and permitted sleep With its soft feet upon her eyes to creep . 267. But Phylax , who had all this while withdrew , ( For Heav'n so order'd it , ) now gainted leave His presence to his pretious Charge to shew , And from the Tyrants rury her reprieve : Down to the Dungeon he as gladly 〈◊〉 As ever he had towred to the Skies . 268. Where finding her not onely Prisner to Her it on Chains , but in sleeps silken Bands Tied as fast ; He 〈◊〉 his Work to doe Whil'st she was yet at rest : His potent Hands Upon her burning sores he gently laid , Which quenched strait , as of his touch afraid . 269. Her scursie Rough-cast scaled off , and all Her Skin to fresh and tender Smoothnesse left : So when of old the Syrian General In Jordan did exchange his leprous shift , His Flesh appeard as soft and pure , as were The Virgin Streams which smil'd and sported there . 270. With like Facilitie he did but touch The massie Chains which heavy on her lay . And none of all their brasen Locks did grutch To that strange virtual Key strait to give way , But down they tumbled , clashing as they fell , Which Noise to Psyche did their ruine tell . 271. She startled up , and sought to understand What that Sound ment , in hopes it had been Day , And that the hasty Judge had sent Command Unto the Stake to hurry her away , That hungry He might other Charges save , And Her for 's Breakfast ready rosted have . 272. When loe , her Selfe in Phylax's Arms she found Chain'd by a soft and delicate Embrace ; Her other Gives she saw upon the ground , Confuted all and shatter'd : Bnt she was Amazed most , to finde she had no Sore To rub , for knawing her , as heretofore . 273. But then , My Dear , said Phylax , We have now No time to stay and look , but must away . Three times she shak'd her head , & rubb'd her Brow ; But when she saw these wonderous Sights would stay , She yeilded , fully to attend the Dream ; For unto her it nothing else did seem . 274. Up from the Dungeon the Angel flew , Proud of the Prize which in his Arms he bore . The Bolts and Locks fled from his radiant View , So did the Prisons seav'n-fold Brasen Door , Yet durst not make the least Complaint , or bear By any Noise , tales to the Jailers ear . 275. Thus through the Town unseen unheard He past , 〈◊〉 his Pupill in an unknown Way : Great was his Care of Her , and great his Haste 〈◊〉 He had brought her into Safeties Bay ; This was a Place which in the Desert He For her immured had with Privacie . 276. A Place removed far beyond the Sent Of any Blood-hound , whither Man or Beast ; A Place well furnished with sweet Content , And all Conveniences ready drest : Where , having brought her in , No more mistake Thy Blisse , He cri'd , but know Thou art awake . 277. Thy Spouse is pleas'd with this Experiment , And doth accept thy faithfull Patience : To free Thee from thy Chains and 〈◊〉 , he sent Me hither , and from all that Violence The furious Tyrant hath prepar d to day Upon thine undeserving Head to lay . 278. Psyche appall'd at this unlook'd for Word And well perceiving that she heard and saw ; Was with such hearty Indignation stirr'd Against her Guardian ; that had not the Law Of virtuous Modesty dwelt in her Tongue , Full in his Face Defiance she had flung . 279. And yet thus far she ventured to ease Her belking Heart : O Phylax , how art Thou Known hitherto to Me by Courtesies , Into mine Enemie transformed now ? How art Thou made more Tyrant unto Me , Than He from whom thou now hast set Me free ? 280. I by His Help , this Morning should have seen That Day which from my Spouse's Eyes doth rise ; Nor had I any longer troubled been Upward to look , when I would read the Skies : O no! Uranius now looks down when He The region of the Sun and Stars would see . 281. What is this Life of Banishment , to Me , Who have no settled Home but that above ? What boots it that my Chains and Maladie Are shaken off , if Psyche still must prove A Pris'ner to this heavy Flesh and Bone , Which more torments me than they could have done ? 282. Are the fair Palms , and ever-radiant Crown Of Martyrdome , so poor and vile a prize ; Are Heav'n and Jesu's Company now grown Things so indifferent , that my longing Eyes Should spare their Tears , when I am snatch'd away From them , and fore'd on for did Earth to stay : 283. O Phylax Thou hast not repreived Me From any of my Pains : I 'm at the Stake , I burn , I burn ; nor will my Agonie But by my final Dissolution slake . She fainted here — But Phylax took her up , And hasted thus her Sorrows Tide to stop . 284. Courage , my Dear , and be assured I Have not deceiv'd thee of try Noble Aim : Thy Spouse designs a Martyrdome whereby To draw thee to himselfe , but not the same By which he snatch'd 〈◊〉 : no ; for thee He treasured hath a braven 〈◊〉 285. 〈◊〉 long , more strong , and 〈◊〉 Pain 〈…〉 be , than from the Spight Of this , though 〈◊〉 , 〈◊〉 〈…〉 Thou 〈◊〉 〈◊〉 for 〈◊〉 Fight Then 〈◊〉 〈◊〉 fought ; and this shall be , The Theater of thy mighty 〈◊〉 286. Here in this very Place shalt thou maintain 〈◊〉 〈◊〉 Combat , whilst thy Spouse and all His 〈◊〉 〈◊〉 on his royal Train Will be Spectators : O doe not forestall Thy greater Fame by hasty Zeal , but stay With patience for thy Coronation Day . 287. This ample Answer such Refreshment blew On Psyche s Heats , that meek and pliant she Cool'd her importunate Desires , and grew Content to wait the full Maturity Of her affected laurel , though as yet She little knew how she must Gather 〈◊〉 PSYCHE : OR LOVES MYSTERIE . CANTO XIX . The Dereliction , ARGUMENT . PSyche abandon'd to the Solitude Of Soule and Body , by the resolute Might Of patient loyal Constancie , subdu'd Hels Champion Dispair , in single fight . Yet in her Conquest no free Joy could have , Because she still was Derelictions Slave . 1. HOw grim , how cold , how comfortless soe'r Thou look st , dear Solitude ; sure in thy breast Some worthy Sweets thou dost 〈◊〉 bear ; Witness that Vilenesse , and that high Request By which betwixt the lazie earthly heart , And Pious Soule thou so divided art . 2. He who when e'r his Conscience him doth take Alone , it 〈◊〉 full on his guilty face ; A large Inditement doth against thee make , And on thee poures the bottome of Disgrace , Calling thee Mother of vexatious Folly , Of Horrors and dispaning Melancholy 3. He no where but among his roaring Boyes Can meet a quire whose Musick suits his Ear , Whil'st in the tumult of that boistrous noise He drowns those thoughts which would his bosome tear ; And in the throng of Sinners cannot finde Free room to take a view of his own Minde . 4. And thus , unhappy Man , he onely lives In his outside , and therefore liveth not : But when sure ' Death his wofull summons gives , Strangely amazed , and not knowing what To do or think , in vain for help he cryes ; And to himself a wretched stranger dies . 5. He dies ; and leaves that Body which would not Endure to be a little while alone , In the Graves tedious Solitude to rot ; Whilst in the Tumult of Damnation His now uncloysterd Soule is forc'd to dwel Amongst the Roarers of eternal Hell. 6. But he who dares his Bosome ransack , and Take a survey of every thing within , That he may always ready have at Hand An Inventary of himself , and win Time upon Death by prudent Preparation To entertain and kisse his Consummation ; 7. He who both Leisure and Desire can finde To sequester Impertinences , that His proper busnes he may onely minde , And by industrious Thrift mend his Estate . So that though naked he goes to his grave , An endlesse stock of riches he may have . 8. He , He 's the Man whom all the Cities joyes And proud excess ; the Countries hearty sport ; The Licence , endlesse Fashions , glittering Toies , And all the Pomp and Glories of the Court Cannot so far enchant , but sober he Can of plain Solitude inamored be . 9. He there more store of Company can meet , And of more high and worthy quality , Than in the thickest Theatre doth sweat , Where Spectacles professe to court the Eye ; Such Presses justle out all Heav'n , but He Reads it at large in this Vacuitie . 10. An undisturbed view he here can take Of all its fairest and its loftiest stories ; His Contemplation here can freely break Through all the Treasures of its boundlesse glories ; And in the Court where Blisse and Pleasures reign With Saints and Angels brave Acquaintance gain . 11. Here to the Universe's King can He His free attendance pay from Morn to Night , Whil'st in the everlasting One and Three He learns both to Divide and to Unite His mystick Homage , as the Spirits Gale Makes him through this Abysse of Wonders sail . 12. Here he doth always stand upon his Watch , That when the roaring Lyon , who doth run About the World his carelesse Preys to catch , Hunteth that way , his On-set he may shun ; Or with awakened and prepared Might Confront his Foe , and entertain the fight . 13. Here from the saplesse Worlds enchanting Breast Where nothing but the froth of Milk doth spring , Himself he weans ; and studies how to feast Upon some masculine substantial thing , Which may not mock him with short false Content , But to his Soul yeeld solid Nutriment . 14. No Humor of the Times , no Garbs or Fashions , Can here take up his Care ; No boistrous News Of publike Woes , or fatal Alterations , The Calm of this his Harbour can abuse No storms can rage but in the open seas ; His private Bay the Cloister is of Ease . 15. His righteous Soule is not afflicted here To See and Hear how wretched Worms defie Omnipotence's King , and scorn to fear The Jaws of Hell , to which their Villany Makes them apparent Heirs ; but take delight The Love and Blood of Jesus to despight . 16. Here past the reach of those bewitching Darts Which flash with radiant Bane from wanton eyes , And make both timorous and martial hearts Yeeld to fantastick self-made Wounds , He lies Secure and safe , and undisturbed may Prepare for his eternal Nuptial Day . 17. Here leave and leisure he enjoys to weed And cultivate his Heart , in which he plants Each Herb of Grace , and sows the blessed Seed Of every Virtue which his bosome wants ; In certain hopes his labours will conclude In a full Harvest of Beatitude . 18. With prudent foresight here he doth provide An ample stock that he may ready be To bear all Charges which may Him betide In managing a publike Life , if he Be called from his private Nest , and made Against the thronging stream of Sin to wade . 19. More furnished with strength of Argument From learned Athens never Student came , Though He his nimblest years and Spirits had spent The Engins of most active Wit to frame ; Then doth this sagely-sprightfull Champion from His private Schole of publick Virtue come . 20. For having learned their due Scorn to throw Upon those Incerests and Baits which make The biass'd Hearts of Men unmanly grow , And cowardly Sins sneaking By paths take ; In spight of all the World which dares say No , He in the King of Heav'ns High-way will go 21. Thus in all Sorts of high Advantage this Life of Retirement , doth the Garland wear ; Which therefore onely dear and pretious is To Them who Sons of Heav'n and Wisdome are : And which , insipid timorous Soules , as They Cannot beleeve , so never can enjoy . 22. Psyche , who now conducted was into This solitary State , though fervent She Did in Uraniu's Steps desire to goe , Yet since it might not on the sudden be , Appeas'd the flames of her Impatience by The streaming Comforts of her Privacy . 23. If in the tumult of the World She still Had mingled been , the Crowd had surely slain her ; For all Earths furniture and friendlyest Skill Could not with any Solace entertain her : Her Heart already was in Heav'n , and She Was best , where She could least behinde it be . 24. And that was here , where by no secular Care Or Interruption She molested was ; But dwelling in a calmie Hemisphear , Upon free Meditations Wings could Passe Above the Moon and Sun , and Troops of fair Stars , which upon Heav'ns Plains embatled are . 25. But as at length She gan to pant again For that dear Day of final Conflict She By Phyla'x Promise hoped to obtein , And that alone ; Loe , on the sudden He , Call d thence by other Buisnesse , takes his leave Yet telling her He would not her deceive . 26. As She made haste to ask the reason ; He Took Wing , and instantly outfled her Eye : A Sigh strait strove to follow Him , but She Repulsed it with noble Constancy , And cri'd , It must not , and it shall not grieve me ; Did Heav'n not call Him , Phylax would not leave me . 27. Then down upon her humble Knees She fell , And casting up ward her most loyal Eyes , So long as Thou as truely here dost dwell Sweet Lord , said She , as in the highest skies , Though Phyla'x Wings now shelter not my head , Yet thine are alwayes o'r thine Handmayd spred . 28. Though pretious is His Company to Me , Yet not so dear as is thy blessed Will ; Though here alone a feeble Thing I be , I can and dare be more abandon'd still , If mighty Thou , who never wilt forsake Me , With neerer Losses pleased art to rack Me. 29. Fain would I quit the Debt in which to Thee , And mine own Vows I stand ; fain would I prove By combating with any Misery The Truth of my ( how deep-obliged ) love : Thou bidd'st Us Follow with our Crosse , and loe I in thy bloodyest Steps desire to goe . 30. I would not to a Figures Courtesie Beholden be in my Affliction , nor To such a tender Crosse condemned be As must be helped by a Metaphor To make its hard Name good ; for that I 'm sure Was true and real which Thou didst endure . 31. No golden Plenty do I crave of Thee , No soft Content , or silken Peace : Impart Those favours unto whome Thou wilt , for Me ; Thy sharpest Blessings best will please my Heart : My heart , which burneth in profound desire Of some Heroick and consuming fire . 32. O do not slay Me by denying Death ! To suffer want of Suffrings , is to Me The onely Dregs which from thy deepest Wrath Can squeazed be : from this one Misery Which is the Pith of all , I beg repreive : I dy in torment if in ease I live . 33. Jesus whose Ear is alwayes ope to them Who speak Loves Dialect , straight heard her Crie : Which made such welcome Musick unto him That her Petition he could not deny : His sweetned Bitternesse apace he sent , And bless'd her with her begged Punishment . 34. Charis , accustom'd open House to keep In her free Heart , he there shut up so close That now no nimble glimmering Ray could peep Forth from that Nest of Light : Nor could she choose But be suspitious that the Spring was dri'd From whence no Emanations did glide . 35. When loe , the Welkin , which before was clear , And flowed with the Suns transparent Gold ; Started from its fair Looks with sudden fear , And did in swarthy Beams it selfe enfold . Day was abash'd to see how boldly Night Incroach'd upon her , and despis'd her Light. 36. The Aire presageing what outrageous Pain Would tear her tender weatherbeaten Sides , With hollow Groans and Mournings did complain Aforehand of the Storm ; which as she 〈◊〉 , She but awakes , and so provokes to rage With louder furie on the whole Earths Stage . 37. Forthwith the Clouds came tumbling one upon Anothers back , for fear to loose their Place And Office in that blinde Confusion With which the Element now gravid was : Close quaking in his Cave lay every Beast , And every Bird lamenting in his Nest. 38. Strange Phantoms dressed in a spurious Light , Fed by foule Sulphure , flashed all about ; Fell griezly Ghosts arrayed all in Fright Both with themselves and one another fought ; Whole Troops of gastly Fiends and Furies rent Their Snakes , as through the sable Aire they went. 39. The labouring Clouds at length with open Crie Brought forth their Griefe , and thunder'd their Complaint The most obdurate Rocks could not deny Their Pitty , but straight trembled and grew faint : So did the massie Earth , which quak'd to hear The woefull Outcrie of its Neighbour Sphear . 40. Psyche alone , as yet refus'd to melt By any tremor ; onely in her Heart A kinde of Numnesse creeping on she felt , 'Cause Charis there forbore her wonted Part : When loe , an heavy black condensed Cloud Down to the Ground before her face did crow'd . 41. Where having op'd its hideous Curtains wide , Forth at the Gap a Stream of Lightning broke ; Whose sudden dazeling , though now harmlesse , Tide The resolute Mayd with some amazement stroke : But straight an Hand reach'd out it Selfe and held A mighty Cup , with greater Terrors fill'd . 42. It held it to her Lip , and what before Was Thunder , now prov'd an articulate Voice : And bad her drink up all that dreadfull Store , Since she had been so venturous in her choise : She nothing more than Pleasures fear'd , and here Was nothing lesse than what her Heart did fear . 43. Thus challeng'd by the Voice , whose Sound she knew , And durst not disobey ; She sent her Eye Into the Cup to take a plenal View Of the black Liquor which in it did ly . Wherein such boyling Horrors she descried , That down she prostrate fell , and thus she cried : 44. Weak Woman as I was , how has my Pride , My silly Pride , betrayed me to Woe ! On Confidence's Wings I needs would ride Although I towr'd but to my Overthrow : Had I remembred that a Worm I am , I ne'r had crawl'd so high to mine own Shame . 45. How is it Jesu , that Griefs mighty Cup Which thou didst once unto the Bottome drink , Is to its woefull Brim now filled up ! What has renu'd this more than deadly Sink , Whose Sorrows though to thine they shallow be , Yet are too deep for poor unhappy Me. 46. Alas thy naked Anger here I see , In which no glimpse of Favour mixed is : What will become of weak abandon'd Me Who in thy Count'nance read mine onely Blisse , If I be drowned in this Sea of Night , And cover'd up from my dear Spouse's sight ! 47. Sweet was the Cup of which Uranius drunk ; For being swallow'd up in Streams of Fire , Thrice happy Saint , to Heav'n he onely sunk : But I in this black Gulfe of hideous Ire , Must downward dive , and overwhelmed be In Derelictions vast Profunditie . 48. I would not fear the most appalling Face Of any Sorrow , which did not preclude The sight of Thine ; but now Thine Eyes , alas , By these of Mine no longer must be viewd ; How shall I steer through this vast Sea , who may Not see the Stars which are to guide my way ? 49. Here having knock'd her Breast , and turn'd her Eye , Her generous Eye , three times unto the Cup ; She chid her Selfe profoundly with a Sigh , And looking then with noble fervor up , Yet why should I demur , she cri'd , since mine Own Will is not mine own , but long since Thine ? 50. If any Title to my Selfe I had , I might be tender of my Ease and Rest : But since to Thee a Deed of Gift I made , ( Or rather of due Pay , ) Thou art possest Intirely of Me ; nor must I refuse That Thou what is thine own shouldst freely use . 51. I am no further I , than thou wilt grant ; Propriety is no such Thing to Me : And I who nothing have , can Nothing want So long as I resigned am to Thee : Thy Will in Sweetnesse alwayes equal is Though our false Taste doe sometimes judge amisse . 52. And now I know thy Will is mingled here With this sad Potion , what soever be The present Rellish , Psyche doth not fear But it will end in purest Suavity . I fear it not : and here she took the Cup , And bravely to the Bottome drunk it up . 53. As he who has in Poison quaffed deep , And drownd Himselfe in what he swallow'd down ; Quickly perceives the groping Mischief creep About his Heart ; where being Victor grown , It s fatal Chains of cold and heavy Lead Upon its fainting Prisner it doth spread . 54. So Psyche having poured down this sad And horrid Draught , soon felt its woefull Force Upon her Soule its Patterie it made , Which prov'd to weak to stop its mighty Course : The Deluge broke into her Heart , and there With uncontrolled Power did domineer , 55. Forth with the Clouds which had beset the Aire Broke up their gloomy Seige , the Phantomes fled , Serenity made all the Welkin fair , The Rocks left Quaking , Birds began to spred Their cheerly Wings abroad , Beasts ventur'd out , So did the Sun , and pour'd his Gold about , 56. The World to every Thing grew fresh and clear , But unto Psyche ; for distressed she Perceived no mutation which could cheer The cloudy Region of her Agonie : The Brightnesse of the Day to her was more Black than the Veil of Pitch She saw before , 57. Thus cheerly Musick is but Torment to A pained Ear ; Thus Neighbours Liberty With stricter Chains doth gripe the Prisners Woe ; Thus Candles to the Blinde but Mockings be ; Thus Gales , though cool and gentle , nothing slake The boiling Flames , but them more furious make , 58. Alas her outward Selfe long since had she Forgot , and knew not what such Comforts meant ; Above the Sphear of Sensibility She had established her sole Content : What is 't to her that Phoebus shineth fair Upon her face , whose Joies above him were ? 59. This little glaring Thing , this mortal Sun , Was not the King and Father of her Day : Her Morning dawn'd with Jesu's eyes alone , The glorious Fountains of her gallant Joy ; And how , how can she live , now she no more Can feed upon that Blisse as heretofore ? 60. Her Soule look'd up , alas , but look'd in 〈◊〉 ; For on its Eye-lids sate so thick a Night , That from that happy Prospect it did chain And keep close Prisner her unhappy Sight ; And lesse is Blinde Mens Grief , than theirs 〈◊〉 〈◊〉 Nothing at all , 〈◊〉 their own Misery . 61. For unto this , and this alone , her Eyes Wide open were , yea though she shut then 〈◊〉 Still her importunate Calamities And Desolations , would themselves expose In full array unto her View , in spight Of any Veil which could against them fight 62. Tortur'd by this unsufferable Losse , ( For she had never been alone till now , ) Spreading to Heav'n her woefull Hands 〈◊〉 To her Devotions she her Knees did bow And in an helplesse lamentable hue , Thus to her 〈◊〉 wonted 〈◊〉 did sue 63. My God , where e'r Thou art , Why , Why wilt Thou Who every where canst thy great Selte display Unto thine Handmaid not one glimpse allow Who once enjoy'd thy Favoure Highnoon Day Which had I never done , my present Pain With such excessive Anguish would not reign . 64. Hath not thy boundlesse Sweetnesse taught my Heart Compleat Disrellish of all Things beside ? Where grows the Balsame then which for my Smart , And Me , can any Lenitive provide ; So long as most abandon'd I in this Black Death the Life of thy sweet Aspect 〈◊〉 65. Strong was this Crie ; for all the Heav'ns it rent , But yet it could not make them hear ; and She Who never untill now had thither sent Her Prayers in vain , amazed was to see These which so loud about her Spouse resounded Back to her Breast with Emptinesse rebounded . 66. Yet , as the noble Palme , though on her Head A massie , churlish , sturdy Burden lies , With valiant Patience still goes on to spreac Her inderatigable Arms , and tries How she may both her sad Affiiction bear , And her ambitious Boughs still higher rear : 67. So galiant Psyche , though now on her Back This Load more ponderous than Mountains lay Bravely resolved not to let it crack , Nor her most loyal Patience betray : She knew what Jesus underwent before , And that his Love deserv'd thus much , and more 68. Confirmed therefore to her Task she went , And spurr'd up Logos to his daily Part ; Whom upon Contemplations Wings she sent To fetch some Comfort for her pined Heart : Vnto Heav'ns Treasurie she sent Him , where 〈◊〉 〈◊〉 meet with high and holy Chear . 69. But every Night when he returned home . Alas he nothing brought but saplesse Fare , Lank drie Results , whose Bulk and Total Sum She never saw amount to more than bare And flashie Uselessenesse , resembling that 〈…〉 thither lately shot 〈◊〉 This sad Miscartiage fully did a wake The fountains of her Eyes , which liberal were In 〈◊〉 Drops by that thick showre to slake , Or empty out the Grief which flam'd in her : Yet all this woefull Brine she thus did poure But onely 〈◊〉 〈◊〉 Cheeks and 〈◊〉 her more . 71. Thus cross'd and disappointed every way Though she a fair and full Temptation had No more to Mock her selfe , and waste the day In fruitlesse Toile : Yet she this Statute made , Unto her Selfe , Her Duty still to doe , Whether Heav'n would regard her Pains , or 〈◊〉 72. So when the unrelenting Storm hath driven The Mariner into the boiling Main , And with thick Clouds so veild the face of Heav'n That he direction from no Star can gain ; He yeildeth not to all those Miseries , But plies his Oars , whether He lives or dies , 73. Her Tears she poured still , her Sighs she blew , Her Hands she Lifted up , her Knees she bent , She knock'd her Breast , her Contemplations fiew Their wonted flight , her Groans her Bosome rent , Her Heart did pant with Languishments of Love By Watching , Prayers , & Fasts , with God she 〈◊〉 74. With God she strove , and with her selfe ; for all This while her Soule was out of tune and taste : Those Exercises savoured now of Call , Whose Sweetnesse pos d the Honey in times past Yet she this tedious Gall would not forsake , Nor 〈◊〉 exchange the Dew of Hybla take 75. Thus , when soule Humors have usurp'd , and reign In his weak Stomach , still the hungry Man Ingests his wholesome Diet , though in vain ; For every houre his Meat , doe what he can , Onely mispent , and half-corrupted is , And then regorg d with painfull Nauseousnesse . 76. Her heavy Breast was now become as cold And dead , as if it ne'r had been the Seat Of 〈◊〉 Fire , and Heav'n : and He that would Have paralleld her Soules and Bodies State , ( Though wondrous drie this was , ) might soon have spyed How that , far more than This was Mortified . 77. And this scru d her Conditions Anguish high ; For still she neither thought she Watch'd nor Pray'd , Nor shed a Fear , nor heaved up a Sigh , Nor managed her Contemplations Trade , Nor Groand , nor Lovd ; because she never felt Her Heart in any of these Actions melt . 78. What Man upon the thanklesse Rocks can plow , Or found his Building on the faithlesse Sand , Or in the stormy Oceans Furrows sow , Or wash the tawny AEthiopians Hand , And still be patient , though his Pains and Cost A thousand times already have been lost ? 79. Where 's that stout He , who though He be imploy'd In busines of Fire and Flames , and set With sulphury fuel to keep up the Tide Of iron Fornaces enraged Heat , Can be content mean while Himselfe to be Shrivell'd and nipp'd up by Frosts Tyranny ? 80. Yet through these Riddles of Disconsolation Brave Psyche waded , and bore up her Head Aloft the Flood ; whilst far above all Passion Her Passion she embrac'd , and wearied Her Selfe with no lesse Quiet , than if she Down stream had sloated with facilitie . 81. For patiently she 〈◊〉 was , and sound No Comfort in this 〈◊〉 of her 〈◊〉 Yet though she every day and houre were 〈◊〉 〈◊〉 〈◊〉 she 〈◊〉 , she 〈◊〉 did 〈◊〉 The 〈◊〉 〈◊〉 and her 〈◊〉 did give 〈◊〉 〈◊〉 in this 〈◊〉 〈◊〉 . 82. Long liv'd she in it : and although her Fasts She duely kept , yet did she not forbear When Nature challeng'd them , her spare Repasts , She being stor'd by Phylax s loving Care : Although she were ambitious to die , She scorn'd to hasten on her Destiny . 83. Long liv'd she in it , for her Spouse was now Resolv d her Valonrs full Extent to trie . But envious Satan who ran prieing through All Quarters of this lower World to spie Where He might finde new Booties for his spight , Discover'd her in this disconsolate Plight . 84. But as a Coward who hath oft been beat , Yet still on base revengefull Hope doth feed , Waits opportunity when He may meet His brave Antagonist impoverished In strength and Spirits by some other Fight , And on that Weaknesse builds his stollen Might : 85. So now base-hearted He the fight forbore Till Psyches Courage He conceived spent ; And then , with prouder Hopes then e'r before , Unto his damned Home pufft up he went : ( Fool as He was ; to let his Looks professe His Triumph , e'r the Victory was His. ) 86. Then haveing climb'd his Throne , and from his face Wip'd off the coalblack Sweat , into a Smile He forced it : The Feinds admir'd whar cause Their Kings Austerity could so beguile ; Yet , in compliance every One begun To shrivell up his Cheeks , and gently grin . 87. When Satan thus : Hate and Defiance first To Heav'n , and then all Glory to my Selfe . You know to what expence of Pains that 〈◊〉 And though most feeble , yet most peevish 〈◊〉 . Jesus his Mistresse , long hath put Me , yet Upon that Worm my Will I could not get . 88. But now the feat is done , and 〈◊〉 〈◊〉 Is by her goodly Spouse divore'd , and lies To the just Vengance of our Majesty A most abandoned and woefull Prize . I saw her as she lay , but scorn d to bring Her with Me No , it 〈◊〉 , 〈◊〉 with a King. 89. But thou Dispair , ( and here he turn'd aside . For standing at his right Hand was the Feind , Shalt fetch her hither : Thou maist finde her hid In that 〈◊〉 deserts farthest closest end Which lies next to that superstitious sink Where Arimathean 〈◊〉 bones do stink . 90. The 〈◊〉 Furie made no stay , ( For what so 〈◊〉 is as Desperation ? ) But posted upward , snatching by the way Her dismall Engins in such furious Fashion That all her Sisters 〈◊〉 at her haste , And 〈◊〉 was glad when she by it was past . 91. 〈◊〉 the 〈…〉 the hilly Peak 〈…〉 Way ; 〈…〉 impatience she did break . 〈…〉 trembling lay , 〈…〉 the dull sleeping 〈◊〉 Awak'd for fear and 〈◊〉 about its Bed. 92. All Beasts which saw the 〈◊〉 , as she flew Distracted at the horror of the sight , Themselves down fatal Precipices threw ; All Birds unable to maintain their flight , Let their Wings flag , and hung their Heads aside . And having chang'd their tunes to shreikings , di'd . 93. But still the frightfull Furie posted on , Till she arriv'd at her desired Place : Where finding sorrowfull Psyche all alone . She set her hideous self full in her face : All shapes of horror which did ever fright The 〈◊〉 Eys , must stoop unto this sight . 94. Pale Ghastlines did in her Viiage reign ; Which yet self-Rage in part confuted had , Black hideous Gore full many a wofull stain Pump'd from her own accursed Veins , had made : For oft her madnesse on her self she show'd , And her Cheeks valleys with her nailes had plow'd . 95. Her Locks were half torn off , so was her Gown , And most by careless Naftiness was she Array'd than by her Cloths : Her breasts hung down All lank and torn , and flapp'd upon her knee , Which gap'd , and shew'd the naked shatter'd Bone She 〈◊〉 had dash'd on a sharp stont . 96. But every Part did handsome seem and fair . Unto her hollow , and yet staring , Eys ; In which such soveraign Terrors marshall'd were As no Description can equalize : For 〈◊〉 was like to nothing but the other , And 〈◊〉 〈◊〉 which should outstare his Brother . 97. These were the ominous Mirrours where each Wight Whose Bosome was not innocent and clear , No sooner look'd , but in a fatal Plight He saw himself and all his Crimes , which there Appearing double , did affright him so That from his cursed self he wish'd to go . 98. The 〈◊〉 Basilisks mischievous Eys , And those of fascinating Witches , be Far 〈◊〉 Glasses , than these Prodigies Which 〈◊〉 with Danger 's worst extremitie . Heav'n 〈◊〉 the Man whose miserable Chance 〈◊〉 him into the 〈◊〉 of their glance . 99. Nor was the furniture of this foule Hag Unanswerable to her hideous looks ; For in her starved sharp Arms she did lag A load of rusty Swords , Knives , Daggers , Hooks , With poisnous Cups and Boxes , all bound up And hung in many a fatal Withe and Rope . 100. Appointed thus , she stood a while and stared On desolate Psyche ; who at first was stroke ( For unexpectedly the Fiend appeared , And with a sudden dint , ) at her fell look : And yet not so as to be beaten over ; For strait her strength , and self , she did recover . 101. The Tower thus , which at the furious Blast Of rushing Tempests yeilds a while to quake ; Forgetteth not withall to stand more fast Than those proud Buildings which disdain to shake ; And therefore by an instant Ruine down From their exalted Confidence are thrown . 102. Dispair percerving that her looks were vain , Drew her more dangerous Weapon out ; and this Was her be witching tongur , which she did strain Unto the highest Key of Crastines ; And casting down her luggage , thus assaid To doe as much upon the constant Maid : 103. If I thy doubtfull Count'nance read aright , Thou neither understandest who am I , Nor who thy Selfe : But this thy 〈◊〉 plight So charms my Pitty , that I must descrie Both unto Thee ; and if thou wilt befriend Thy selfe thou maist thy 〈◊〉 state amend . 104. I knew my 〈◊〉 speaketh nothing lesse , Than 〈◊〉 . But Things which fairest be Doe often veil in their enchanting Dresse The 〈◊〉 Stings of odious Treachery ; And soher Wisdome alway doth commend 〈…〉 Friend . 105. Were it not so , thy Selfe hadst never strove Against the 〈◊〉 Tide of Things below . 〈◊〉 sull alwayes of the soothing Love With which the Worlds inviting Smiles did slow , Were it not so , what Price could be so high To 〈◊〉 Thee thus thy Selfe to Mortisic ? 106. Suspect not then my Looks , which needs must show Like Terrors most abhorred Book to them Whose vain deluded Bosomes overflow With secular Pleasures frothy empty Stream : These think each Winde , though it would blow them to The Haven , will prove a Storm , and them undoe . 107. But thy Condition , if Thou weigh'st it right , Will teach Thee better what concerns thy Blisse ; Remember then , that since Thou saw'st the Light Thou ne'r had st reason to be friends with this Unhappy Life , which from thy Cradle to This Houre , hath swarm'd with Nothing but thy wo. 108. The dainty Budds of thy young Vigorous years Serv'd not trim a Gatland for Delight ; By Virtue 's rigid and untimely Cares They blasted were ; and Thou ev'n in despight Of blooming Tendernesse preventedst Time And provedst old and withered in thy Prime . 109. Whilst other Maydons 〈◊〉 for 〈◊〉 joy , Gather d the sweetest 〈◊〉 of cheerly 〈◊〉 , Thou joyn'dst thy self in marriage to 〈◊〉 Living a 〈◊〉 and Single 〈◊〉 And thus of Griefs a numerous 〈◊〉 Thou springing from thy virgin 〈◊〉 〈◊〉 〈◊〉 , 110. 〈◊〉 from this Isle of Blisse , thy native Home , Thy 〈◊〉 Zeal drove Thee into the East ; Where Thou about 〈◊〉 Palistine didst rome Both to the Place a 〈◊〉 , and to Rest : What found'st thou there but thine own Loss , whilst Thou 〈…〉 which the 〈◊〉 did dow ? 111. Alas , the dear 〈◊〉 of thy Lord Which with thine hankering Eys thou there didst read , Did but Assurance to thy Soule afford That He , its onely Joy , to Heav n was 〈◊〉 : And surely here at home Thou wert as neer The skies , as thou wert in thine Exile there . 112. Thus having wasted out thy Strength , and Time , ( And Credit too , with those who lov'd Thee best ; ) Back wert thou hurried to thy British Clime Lake a 〈◊〉 wearied Bird to her poor Nest : Where when thou countedst up thy Journeys Gains Thou onely foundst thy Labour for thy Pains . 113. Then fired by unhappy Piety , Upon thy Selfe thou didst the Tyrant play Thy lamentable Body she weth by Its ghastly Leanesse , how thou strov'st to slay Thy guiltlesse Flesh , and what Pains thou didst 〈◊〉 Languid and senselesse every Sense to make . 114. And for no other End , but to refine Thy Selfe from this dull clogging Earth . unto A State which might thy backward Spouse 〈◊〉 To love thy loyal Heart , which laboured so To trace his hardiest Steps , and cheerly tosse Upon her Shoulders his most heavy Crosse. 115. Yet when thou justly didst thy Boon expect , ( Lesse due unto Uranius , than to Thee ; ) Unto a Dungeon He did thee reject ; ( A Place how far from 〈◊〉 Liberty . ) Where thou who in the 〈◊〉 long'dst to expire , Wert forc'd to lead a dying Life in 〈◊〉 . 116. Remember what intolerable Chains Into thy Soule their cruel 〈◊〉 prest , What Heaps of boiling Sores , and 〈◊〉 Pains Were pour'd upon Thee , and 〈◊〉 〈◊〉 〈◊〉 ; Whence when the Romane 〈◊〉 〈◊〉 prepared 〈◊〉 〈◊〉 thee free , thy freedome 〈◊〉 〈◊〉 . 117. It was debarred by no other Hand But that which rather should have lent thee Aid What Phylax did , was by thy Lords Command , When from that Gaole he stole thee , and betray'd Thy Hopes of Martyrdome , which now was grown Mature , and offered 〈◊〉 thine Head its Crown . 118. I grant thy torturing Sores He healed , but Deserv'd nor Pay nor Thanks for that his Cure , Which did but thy repaired Body put In a fit able posture to endure This greater Load , whose mercilesle Excesse Doth thy unpittied Shoulders 〈◊〉 〈◊〉 119. Shoulders unpittied by Him from whom Thou hadst most reason to expect Relief But in his cruel Ears there is no Room To lodge and entertain the Suit of Grief : Had there been any , surely He would not Thy mighty Supplications out have shut . 120. How has the Stroke of thy impetuous Crie Taught this dumb Desert . Mournings Dialect ; Whilst all its Rocks and Caverns shaken by Thy Groans and Lamentations , them reflect To Heav'n with doubled fervor , and agree Fellow-Petitioners to be with Thee 121. And yet thy grated Throat is not so drie , As are thy now exhausted Eyes , from whence Thy Spouse's cruel Heart to mollifie Thou freely pourdst thine utmost Influence : But still the Stone which on his Breast doth grow Will not by all those Drops be pierced through 122. O no! unkindly He doth turn away His Face , least any Glimpie should leap to Thee : And thou long flatter'd by his Favours Day , Art now betrayed to the Misery Of blackest Night O may all Soules beware How they Heav'ns wiley Prince doe trust too far 123. Alas , thy desolate Heart too well doth know That thy Condition I doe not mistake ; And with secure Presumption , Psyche , Thou Maist from my Art this sound Conclusion make That I who can discover all thy Grief May tell what physick will yeild thee 〈◊〉 124. Thy Phylax , once esteem'd thy trustiest Friend , Well understands the depth of thy Disease : Yet finding all his skill too weak to lend Thee any real Aid , himselfe he frees From fruitlesse Trouble , and is fled away , Ashamed now his weaknesse to betray 125. I know not how , but alwaies at a Pinch , When great Extremities crave equal Aid , Your common Comforters use still to flinch , And crie , Heav'ns Will be done : But I afraid Of nothing am , no not Heav'ns Destination 〈◊〉 along can feel no Desperation , 126. I , I the onely able Doctresse , who In desperate Cases certain Physick give , In pitty of thy unregarded Woe , Am hither come prepared to relceve Thy helplesse Heart : Nor doe I ask a Fee : My 〈◊〉 Guerdon shall thy 〈◊〉 〈◊〉 127. Loe here store of Receipts : When noble Saul The field , his Kingdome , and his God had lost ; No sooner on this Swords Point he did fall , But all the Plot of his Mishaps he crost , And , maugrè all Philistia's Powers , fell Down to the Rest of holy Samuel . 128. Disgrac'd by Hushai , and rejected by Fond Absalom , profound 〈◊〉 Himselfe to teskue from this Misery Consulted with his own deep Oracle , And found no 〈◊〉 way than by this Rope His Breath his Lite , and his Contempt to stop . 129. Great Annibal accustom'd long to ride In Triumphs Chariot , being overborn By undeserv'd Misfortunes powerfull Tide , Least he should prove the Romane Song and 〈◊〉 , Sipp'd but a little of that Poison there , And went in glorious Peace unto his Beer , 130. Renouned Cato , when by peevish Fate Thrust into Straits too narrow to contain His mighty Spirit ; by a little hate Of wretched Life , 〈◊〉 Rest did gain ; There lies the Sword still with his brave blood 〈◊〉 By which he op d the Way , and free'd his Soule 〈◊〉 〈◊〉 gallant Antony to overthrow ; 〈◊〉 that it ever should be said That noble He , though conquered , would 〈◊〉 , He with that Weapon cut th' unhappy Thred Of life , and layd him down in 〈◊〉 Bed 132. Say not that these were Men , and Female Thou 〈…〉 manage 〈◊〉 〈◊〉 Thy 〈◊〉 high Exploits will not allow 〈…〉 Yet could I cite to Thee 〈◊〉 〈◊〉 thy most extreem Distresse 〈◊〉 be thy Warrant for this Manlynesse . 133. 〈…〉 rusty with the blood , 〈◊〉 〈◊〉 Blood , of Female Lucrece ; she 〈◊〉 〈◊〉 to her Tears poor Womanish 〈◊〉 ; 〈◊〉 〈◊〉 her Directions from Me ; And with that Instrument broach'd from her Veins 〈◊〉 , 〈◊〉 wish the blacknesse of her Stains . 134. 〈◊〉 〈◊〉 , when her Disasters grew 〈◊〉 thick and crosse that they had almost shut The way to all Releif , found out a new Road unto Death , and down her Throat she put The Fire which made Her her own Sacrifice : Part of the Coals still in that Casketlies . 135. Although sweet Antony was wont to rest In 〈◊〉 s dainty Bosome ; yet When Losses her beseig'd , unto her breast , Her lovely breast , an odious Aspe she set , Which suckd out her sad Life : and in that round Box lies the Serpent up in Circles wound . 136. As 〈◊〉 〈◊〉 , thou hast witnesse by 〈…〉 who 〈◊〉 〈◊〉 the 〈◊〉 by whose vntue she 137. 〈◊〉 〈◊〉 But hate not thou thy Selfe , cause I am kinde , Nor scorn the Bounty of my Pitty : Know. It stands not with a truely 〈◊〉 minde To fear her own , more than anothers Blow . If thou 〈◊〉 〈◊〉 〈◊〉 ; be Brave , and Die The Life of Fame doth reach Eternitie , 140. Come then , and since thy Spouse so cruel is , Give Him his 〈◊〉 , and 〈◊〉 Him to his face : Come choose the Way unto by 〈◊〉 Blisse , And 〈◊〉 send 〈◊〉 Self unto the 〈◊〉 Where 〈◊〉 , who did this 〈…〉 Safe in the Arms of 〈◊〉 〈◊〉 main . 141. Thou hast too long already waited on The 〈◊〉 of regardlesse Heav'n , since thou Art able by thy valiant Hand alone To give thy Self what that will not allow : A Martyrdome's thy Wish , and Thou mayst be A Martyr unto thine own Bravery . 142. So spake Dispair . But Psyche all the 〈◊〉 Stood firm and constant , us the resolute Rock For well she understood her fatal Guile , And therefore arm'd her Selfe against the Shock Of this Assault , which , as she made can end , She thus rebounded back upon the 〈◊〉 ; 143. 〈◊〉 145. 'T is true , my Spouse hath hid his joyous face , And sure I have deserv'd He should do so : Yet ne'r was Night so long , but did give place At length to cheerly Day , but that which you Grone in beneath ; and therefore wonderous fain Into that endlesse Darknesse Me would gain . 146. Let Jesus use his Pleasure on me , I His Dust and Ashes am : and so goe tell Your envious father Belzebub ; for by His delegation you are come from Hell : Tell him , though Jesus kill Me , yet I must , And in his Goodnesse will , repose my Trust. 147. The Furie to this Word made no reply , But by an hideous Shreik , which split the Air And rent the earth , rebounding on the Skie And Heart of Hell at once : all Thunders were But murmurs to this fragor ; and the Sea But Whispers when her Billows loudest be . 148. Then snatching up her Baggage with one Hand ; And with the other tearing off her Hair , Her Skin , her flesh ; She cursed Jesus , and Ran bleeding to the gloomy Cavern , where She shreik'd again , and shaked Hell before She enter'd through the Gulf of its black Door . 149. Great Satan started when the Feind he saw Come thus lamenting home without her Prey : Upon her throat he clapp'd his iron Paw , And through it tore his Indignations Way ; For Pain She roared , so did He for Spight , Whilst all Hell trembled at the dreadfull sight . 150. But Psyche , though her victorie were great , And might in other Hearts have Triumph bred ; No joy could rellish in her glorious Feat , For to all Comfort She was cold and dead , And in her Conquest did remain as sad As if her Self had been a Captive made . 151. Her woefull Hands She wrung , and smote her Breast , And cri'd , What is this good Successe to Me ? So long as Heav'n is deaf to my Request , So long as I grope in Obscurity , So long as from my Spouses Eyes the wide Black Curtains of Disfavour mine do hide . 152. Now now alas , by dear Experience I Have learn'd that Sweets and Pleasures no where are Truely themselves , but in the Treasurie Of Jesu's all-enamoring Countenance ; there , There are they lodg'd alone , and hid from Me Who ev'n in Joy finde nought but Misery . 153. As in the depth of this Disconsolation She plunged lay , and saw no Way to Rise : Phylax quite tir'd with his long sequestration From his dear Charge , of whose Calamities He jealous was ; with importunitie Wrested from Heav'n a Licence Her to see . 154. No Winde its Wings more stoutly ever stretch'd , Or flew with brisker nimblenesse than He : But when his Speed this wished Place had reach'd , Far from his Wishes He the Place did see ; Down fell his Plumes , and Eys , back flew his Blood , And He , ô how unlike an Angel , stood ! 155. Such havock Grief had made in Psyches face , That in her Self , her Self He scarce could spie : Besides the blessed Beams of heav'nly Grace Which us'd to sparkle in her holy Eye , Were damp'd with deadish Dulnesse , and no signe Peep'd forth of any Thing within divine . 156. This further spurred on his Serch to see What kinde of Weather it was in her Breast ; Where finding thick and heavy Darknesse , He Would to the Centre of her Heart have prest ; But Charis there so close lay locked up , That all his sweet Powers could not charm it ope . 157. At this Amazed , and amazed too That She who with impatient Love had used To bid Him welcome , and his feet to woe With humble Kisses , stood like One amused , And doubtfull whither now it were not best To throw Neglect on her unsent-for Guest . 158. And yet , resolv'd to trie the Strength of Love , And not be dash'd out of his sweet Intent , He kindely her imbrac'd , and gently strove To warm and win her by that Complement : He wrought with all his heav'nly Heats to thaw Her Soule , where frost He domineering saw . 159. But what can tardy Salves and Balsams do If Life the Member once has bid Adieu ? In vain does Phylax hug his Pupil , who Beyond the reach of finite Comfort grew ; In vain he blew those Ashes , in whose heap No Embers , nor no hopefull spark did sleep . 160. This stroke into his heart so deep a Wound , That he forgot with him he brought his Tongue ; And pitching sadly down upon the ground , His anxious Thoughts and Eys on her he hung , Whil st Silence sate upon his Lips , and quite Sealed them up for many a day and night . 161. So when the desolate Idumean Prince Not worth so much as his own skin was left ; ( For by an universal Confluence Of boiling Sores he was of it bereft ; ) His dearest Friends sate by him on the ground In silent Grief and stupifaction drown'd . 162. But then perceiving this long expectation Bred no relenting in her stiff Disease , Into the Dialect of Consolation He op'd his Mouth , and tri'd his best , by these Most tender Lenitives to venture on Her heart , and fight with its cold heavy stone . 163. O Psyche , ( if Thou yet remainest she , ) What means this strange aversnesse in thine Eye ? How hast thou lost thy memorie of Me Who still am Phylax ; and Calamitie Me thinks should make thee not forget my Name , Who by my Office thy Protector am . 164. If ever thou hadst found Me false , when thy Distresse has called for my helping hand : Or if thy present heavy Misery Doth not in need of my Assistance stand , Well might'st thou by this strange deportment dart Disdain upon the Comforts I impart . 165. It was no busnes of mine own which drew Me from thy Company , most dear to me ; Witness the time when I so cheerly slew To Palestine , and back again , with thee ; Forsaking all that while the sphear where I In soveraign blessednes was wont to fly . 166. But He who both my Master is , and thine , Call'd me away ; if yet it were away : For my imployment was not so much mine As thine , for whose sweet sake thy Spouse did lay That charge upon me : Then be of good Cheer , And to the happy news I bring , give Ear. 167. When I in Heav'n had long attendance pay'd , To Jesu's Soveraign pleasure ; Gracious He Hearing my sighs , in gentlenes array'd His looks , and to his foot-stool beckned me : Where having on my face ador'd him thrice , He blessed Me as oft , and bad Me rise . 168. Then looking to his own right Hand , at which His radiant Mother kneel'd , who makes the light Of heav'n it self with her sweet Lustre , rich ; Behold , said he to Me , my dearest sight ; Behold the Queen of all this joy and bliss Which by my Regal title I possesse . 169. But her Retinue is not so compleat As she deserveth , and I needs must grant ; Soft Snowie Followers , answering her sweet And ever-virgin Self she still doth want ; And from my Nurserie below must I Her worthy Train with fitting Plants supply , 170. And one of those is humble Psyche , she Whose Watering and whose Pruning is thy Charge : Her from unworthy Dusts Captivitie And all her other straits , I will enlarge E'r long , when I have proved her to be By Fires true Witness , fitting Gold for me . 171. In that bright Station shall her dwelling be , ( And he to Maries right hand pointed here , ) There shall the Clouds of her Humilitie Break up into a Day of Glory ; there Her Sufferings all shall prove Divine ; and go And from my Mouth assure thy Pupill so . 172. I prostrate fell and took my leave ; and flew More on Joys Wings than these , through the vast sea Of glorious Blessedness ; but as I drew Neer thine old Friend Uranius ( For he Reigns on a lower throne than thine , ) he cri'd , What fortune Phylax , doth thy Charge betide ? 173. That shall you shortly see , said I ; and so Posted directly hither unto thee . And if this News cannot outlook thy 〈◊〉 ; Tell me why thou disdain'st Felicitie ; Why Phylax ne're lesse welcome was , then now He of thine highest Hopes the Dawn doth show : 174. Why thou , against the meek ingenuous law Of civil Gratitude , dost not embrace With joyous heart , and with unfurrowed brow , This mighty token of Heav'ns royall Grace : Why thou thine own Ambition contradictest , Whil'st , with his Promise thou thy Spouse rejectest . 175. So spake the Angel. But the heavy Maid Grown deas to every Word that sounded Joy , Her dolefull hand upon her Bosome laid , And , pressed with the Burden of Annoy , Hung down her Head , replying by a flood Of tears , how little him she understood . 176. But when she saw he was unsatisfi'd With that dumb Answer , first an heavy Groan She helped forth , then flinging open wide Her lamentable Arms , Let me alone She 〈◊〉 , and to my domineering Grief Afford , at least in Pitty , this Relief . 177. I know you were of old , and still would be My faithfull Friend ; I well remember you Are Phylax , and what blessed Suavitie You constantly did to my heart allow ; But that was when my heart alive you found , Which now in Desolation is drown'd . 178. What Comfort gains a Carkase cold and dead By the warm Courtesie of Fomentations ? In vain are Tables sumptuously spred And furnish'd with luxurious Preparations To court a stomach , all whose Appetite By Nauseousnesse is slain unto Delight . 179. Blame me not Phylax , for I love you still , And of your Presence fain the sweets would reap ; But now my greater joy is damp'd , my Will Reacheth her Arms to this in vain ; you heap But 〈◊〉 on Me , whil'st before my Face You set those Pleasures I cannot embrace . 180. Should I but strive to grasp them , envious they Would shrink to emptiness , and mock my hand ; Or from their own sweet selves quite fly away , Degenerating into Sorrows , and Right-down 〈◊〉 , rather than impart One Taste of Joy to my afflicted heart . 181. For ô what Rellish can there be to Me In any Dainties which you can provide , So long 's the Lord of my Felicitie From my devorced Eyes himself doth hide ! If Phoebus once withdraws his Soveraign Ray , What can poor Candles do to cheer up Day ! 182. Did but the wonted Beams of heav'nly Grace Vouchsafe to smile upon my 〈◊〉 ; They easily would out-look the sourest face Of all the 〈◊〉 which are frowning there : But since sweet 〈◊〉 is ecclips'd to Me , Phylax is Absent though he Present be . 183. Surely your News had glorious been , and sweet If carryed unto any One but Me : But I in Heav'ns and Blisse's Names can meet No Melodie at all , since Miserie Hath seal'd , and frozen up my Breast , and I Unto my self alone abandon'd ly . 184. Though I were now perch'd on the Battlement Of highest Glorie , and beneath me saw Each flaming Seraph ; I should not resent That Place as Glorious : still , still below Should I esteem my self , so long as I Am muffied up from seeing the most High. 185. Yet now that Jesus , whose poor Worm I am , Is pleased thus to leave Me to my Dust ; His Pleasure I must not presume to blame , Which though it bitter seem , is surely Just. His mighty Name I still adore and bless ; His heavy Rod which plows my Soule , I kiss . 186. Here manly Sorrow stop'd her Mouth , and she From Phylax having turn d her gastly Eye , Folded her Arms about her breast : Which He No sooner saw , but deeply pierced by Her mighty Wound , He hung his sad eyes down , And answer d all her Groanings , with his own . PSYCHE : OR LOVES MYSTERIE . CANTO XX. The Consummation . ARGUMENT . REstor'd to Grace's Light , and Ravish'd by The Splendor of Beatitude , which shin'd In her clos'd sleeping Eyes , Psyche with high Desires Impatience feels her fervent Minde Fall all on a light Fire ; and thus she dies , As she had liv'd before , LOVES Sacrifice . 1. SWeet END , thou Sea of Satisfaction , which The weary Streams into thy Bosome tak'st ; The Spring unto the Spring Thou first dost reach , And by thy inexbausted Kindnesse mak'st It fall so deep in Love with Thee , that through All Rocks and Mountains it to Thee doth flow . 2. Thou art the Centre in whose close embrace From the wide wilde Cireumference each Line Directly runs to finde its resting Place . Upon their swiftest Wings , to perch on thine Enobling Breast , which is their onely Butt , The Arrows of all high Desires are shot . 3. All Labours pant and languish after Thee , Stretching their longest Arms to catch their Blisse ; Which in the Way , how sweet so e'r it be , They never finde ; but with all earnestnesse Presse further on , untill they can pull down Upon their stour Heads , Thee , their onely Crown . 4. The Plowman answers not the smiling Spring With Smiles again , but jealous is untill Thy happy Season his long Hopes doth bring Unto their Ripenesse with his Corn , and fill His Barn with plenteous Sheaves , with Joy his 〈◊〉 , For Thou , and onely Thou , his Harvest art . 5. The Traveller suspecteth every Way Although they traced and fair-beaten be : Nor is secure but that his Leader may Perchance mistaken be , as well as He , Or that his strength may fail Him ; till he win Possession of Thee , his wished Inn. 6. Nobely besmeared with Olympik Dust And hardy sweat , the Runner holds his pace With obstinate Celeritie , in trust That thou wilt wipe and glorifie his face : His Prize's soule art Thou , whose pretious sake Makes Him these mighty Pains with Pleasure take . 7. The Mariner will trust no Winde , although Upon his Sails it blows all Flatterie ; The fawning Sea , when smoothest it doth show , Cannot allure him to Security ; He credits none but Thee . who art his Bay. To which through Calmes and Storms He hunts his way . 8. And so have I , cheerd up with Hopes at last To double Thee , endur'd this tedious Sea ; Through the Times foaming Tempests I have past . Through flattering Calms of private Suavity ; Through interrupting Companies thick Presse ; Through the vast Deep of mine own Lazinesse ; 9. Through many Sirens Charms which me invited To dance to Ease's Tunes , the Tunes in fashion ; Through many cross misgiving Thoughts , which frighted My jealous Pen ; and through the Conjuration Of Ignorant and Envious Censures , which Implacabley , against all Poems 〈◊〉 ; 10. But cheifly Those which venture in a Way Unbeaten yet by any Muse's feet ; Which trust that Psyche , and her Jesus may As well become a Verse , and look as sweet , As Venus and her Son ; that Truth can be A nobler Theme than wanton 〈◊〉 . 11. And seeing now I am in ken of Thee , The Harbour which enfiamed my Desire , And with this constant Patience steered Me To bring my Bark to rest ; I am on fire Till I my Seife in thy sweet Arms doe throw , And on the Shore hang up my finish'd 〈◊〉 . 12. Nor will thy Pleasantnesse lesse wellcome be To Patient Psyche who so long hath saild Through the deep Ocean of Calamity , And over many a boystrous Storm prevaild ; Who through the Smiles and through the Frowns of Heaven With equal Meeknesse hath till now been driven . 13. For still on Thee she fix'd her longing Eye , On Thee , who wilt unto her Soule afford The plenitude of her Felicity , The dear Enjoyment of her pretious Lord , And then exchange thy 〈◊〉 Name , and be No longer End , but firm Eternitie . 14. As she sate teaching Phylax how to greive , Who faithfully her Sorrows copyed ; The Time approach'd when Heav'n would her , re-preive From this sad Duty , and upon her Head Let fall the Crown which in this noble Fight She bravely erned by her constant Might . 15. With Joyeuse Horror on the sudden she Started and trembled , and leap'd from the ground ; The Angel wonder'd what the Cause might be , Whose quick Effect did upon Him rebound ; For up he rose , and in suspense expected What rais'd the Mayd , so much before dejected . 16. When loe , the Joy which kindled in her Breast , Broke forth and flamed in her cheerfull Eye For blessed Charis , who so long supprest In the close Centre of her Heart did lie , Was now unlock'd by Jesus , and had leave To her sweet Influence the Reins to give . 17. So when thick Clouds have dammed up the Day , And dolefull Blacknesse veild the Welkins face ; If Phoebus through those Curtains rends his way , And bids the Darknesse to his Beams give place , The Aire surprised by her sudden Blisse At first with frightfull Gladnesse startled is . 18. So when that unexpected virgin Light Broke from the glorius Mouth of God , upon The rude disconsolate Heap of first-born Night ; That sudden Morn with cheerfull Terror ran About the universal Deep , which was Amazed at the dint of Lustre s face . 19. With Pleasures strong Incursion Psyche thus Being 〈◊〉 and shaken ; e'r she leisure had To tell her Gladnesse , sweet and bounteous Charis a passage through her Bosome made , And in th' exuberance of Suavity Her smiling Selfe presented to her Eye . 20. But Humane Soules are in Capacity So poor and dull while here they dwell below , They know not how to bear ev'n Courtesie , Unlesse by slow Degrees on them it grow : Delights , if rushing in a sudden Stream , A Deluge prove of Torments unto Them. 21. This Spectacle bred such Extremities Of over-flowing Joyes in Psyche's Breast , That she , alas , too narrow to comprise This swelling Sea of which she was possest , Resign d her Selfe to it , and by a Sown In its delicious Depths sunk gently down , 22. But Charis being Mistresse of the Tide , So brideled in the pliant Floods , that they Submitted to her Hand their dainty Pride , And for her gentler Complement made way : This was a soft Embrace , by which the Mayd She girded , and her fainting Passion stayd . 23. Then with incomparable Sweetnesse she Her Eyes upon her fix'd , and thus began : My Dear , and has Disuse such Potency That it upon my cheerly Presence can Disrellish cast ; or are my Beams too strong For thee , who hast in Darknesse grop'd so long ? 24. Henceforth take Courage , for no more will I ( And here Thou hast in Pawn my royall Word , ) Leave thee to wade in gloomy Misery , But trustie Light to all thy waies afford ; Full broad-day Light : for all this while I gave Thee secret Beams which thou didst not perceive . 25. And had 〈◊〉 〈◊〉 done so ; had I not 〈◊〉 Close at the bottome of thine Heart , to keep Thy Soules foundation firm and sure ; in 〈◊〉 Laborious Zeal had duely broke thy sleep , In vain had all thy Signs and Tears been spent . In vain thy Prayers had to Heav'n been sent . 26. Unto its dismall Name too truely true Thy Dereliction had prov'd , had I With never-sleeping Care not lain perdu To watch the Motions of thy Enemy ; That Enemy whose fatal Company Makes Desolation , Desolation be . 27. When that infernal Hag , the damned Queen Of Hideousnesse , advanced to the fight , Armed both Hand and Tongue ; had I not been In thy main Fort ( however out of Sight , ) Sure She had undermined it , and thou Hadst by Dispair been quite blown up e'r now , 28. Yet close I lurk'd , thy Courage so to trie When thou no Second didst perceive at Hand : This was the Plot of LOVE himselfe , and I My Ambush placed but at his Command : LOVE hid my face ; and so he did his own ; But all that while he weav'd for thee a Crown . 29. The Crown which thy long loyal Patience In the bright Realm of humble Saints shall wear ; And till Thou thither art translated hence , I in thy Breast my Tent at large will rear ; That till the greater Heav'n receiveth thee , Thou mayst contain it in Epitomie , 30. This said : She gather'd up her Train of Light , Which in an Orb was all about her spred , And shrinking up her Selfe with heav'nly Sleight Within her sprightfull Selfe , she entered The Virgins Breast again ; and there begun To exercise her full Dominion . 31. Forth with a Tumult boild in Psyche's Heart ; But boild and foam'd in vain ; for instantly The Rout by Chari's most unconquer'd Art. Was forc'd from that usurped Hold to flie : Vain Dread was first which shrunk & turned 〈◊〉 And so these Cowards flying Armie 〈◊〉 . 32. For She , her Selfe no sooner 〈◊〉 out , But at her heels Lamenting Sorrow came Tearing her hair and flinging it about ; Then leare-ey d 〈◊〉 , unworthy Shame , Pale-fac'd Disconsolation , and 〈◊〉 , With Indevotion's dead and 〈◊〉 〈◊〉 . 33. But in the Rear rush'd out Forgetfulnes , A dim and swarthy Thing ; and hand in hand Led her Compatriots and Associates : These Were sluggish Mists , dull Night , thick Blacknesse , and Whatever is of kin to them , whatever Can block up heav'n and Soules from light dissever . 34. Compar'd with these , all Soot , and Ink , and Pitch , Were Compositions of Milk and Snow ; So was the gross and triduan Darknesse which Did on the face of shameless Memphis grow ; Or that which lock'd up Sodom's Eylids more Close than Lot's utmost Care had done his Door . 35. Psyche admiring stood to see her Breast So fertile in this hideous Progeny ; Which , as she veiwed them , directly prest Downward into the Wombe of Earth , to be Conveyed back unto their native Home ; For from beneath this gloomy 〈◊〉 did come 36. And now she found her Bosome full as clear As when to Heav'n she Thelema presented : Now all her Passions unhamper'd were , And every Bond to Libertie relented ; All things were sweet and fair within , and she Releas'd into compleat Serenitie . 37. Love , Anger , Hatred , Jelousie , and Fear And all the rest of that swift-winged Crew , With holy sprightfulnesse revived were , And to their proper Objects nimbly flew : They 〈◊〉 , and clashed not their Wings together But kindely help'd and cheered one another . 38. Hope , which had grop'd and languished till now In deplorable Mists ; new courage took , And challeng'd every Winde its worst to blow , Since she perceiv'd her Cable was not broke , But that her trusty Anchor held its hold Whilst Desolations Sea about her roll'd . 39. And Logos too , sad heretofore , and drie , Felt cneerly Vigor flaming in his Heart ; Which spurr'd him on to beg her leave to try Whether he could not now perform his part With more successefull strength , and from the Treasures Of Heav'n , fetch Contempletions solid Pleasure : 40. His Motion she heard with joyus Ear , And turn'd to Heav'n her gladsome Ey , to see Whether the way to it , Companion were In her brisk Bosomes new Serenity : She turn'd her Ey , and in Heav'ns volumes read More than her own desires had coveted . 41. For lo the sullen Clouds which heretofore Had damm'd the way to her rejected sight , Drown'd in repentant Tears , themselves did poure , And dash in sunder , to lay ope a bright And undisturbed Passage to that Spheat Where Psyche's Jewels all ensh rined were 42. In bounteous Beams of royall Influence Her open Sun bestow'd himself upon her : And this awak'd her long astonish'd sence To finde and feel the sweets of this dear Honor ; This swell'd her Bosom with such Ravishment , That through her lips she hast's to give it vent , 43. And now , ô my delicious Lord , said she , I thank thee for that Famine I endured : I little dream'd that this Felicitie Could by this torturing anguish be procured : But in the Wisdome of thy Love didst thou Then make me Fast the more to Feast me now . 44. Thou with that wholesome Tempest tossed'st me , That I might throughly understand the blisse Of this sweet Calm : by the Ariditie Of cold and tedious Death didst thou suppress My secular Spirits , that revived I Might live to thee , as to the World I die 45. Now , now , I taste this life indeed ; which I Though I enjoy'd it , did not know before : Alas , We fools are best instructed by Absence , and Losse , to prize the richest store : These thanks I to my Dereliction ow , That I can rellish my Fruition now 46. So deep I rellish it , dear Jesu , that I would not for the Cream of Paradise But have been drowned in that desolate State , Whence to the Blisse of mine own Blisse I rise . For what were Paradise to me , unless I feelingly perceiv'd its Pleasantnes ? 47. O that more Thelema's I had , which I Might sacrifice in witnesse of this Debt Since thy revealed Countnance upon my Unworthy Head this mighty Score hath set : Yet what doe our poor Wils by being thine , But onely make Themselves , not Thee , divine ? 48. I now could covetous be , and wish that all The Treasures both of Heav'n and Earth were mine , That with this Offring I might prostrate fall And dedicate it at thy Favours shrine . Yet what were all the World to that which I Ow to thy Soveraign Benignity ! 49. Had I ten thousand Lives to spend on thee . That 〈◊〉 Expence would but my Gains augment . How 〈◊〉 where Gratitude her Selfe must be 〈◊〉 , can poor I due Thanks present ? Sweet Lord informaud help my Soule , which fain Would tender something back to thee again . 50. She ceased here : And Phylax , who attended The leisure of her fervent Exultation ; With equal Joy and Ardor , where she ended , Began her Praises ; and Congratulation : Joy , joy , deer Pupill , of this Morn , said he , Which hath dispell'd thy Night of Misery . 51. I see what reason thou hadst to be sad , Beyond my Comforts reach ; because I see The sweet Occasion which hath made thee glad ; Such mighty Greif could onely chased be By that Meridian Almighty Ray , Which drives the Life of Woe , ev'n Death away . 52. The high Excesse of his 〈◊〉 Joy Would let him speak no more ; but spuir'd him on With Kisses and Embraces to allay The dainty Wrath of his strong Passion . Full close he chain'd her in the tender Bands Of zealous Love , his blessed Arms and Hands . 53. 〈◊〉 Mayd , who would not to this 〈◊〉 Belong in debt , thus , in a snnle , 〈◊〉 〈◊〉 〈◊〉 begging of my 〈◊〉 you 〈◊〉 But for my Thanks , they must 〈◊〉 〈◊〉 hence to be full and 〈…〉 〈◊〉 〈◊〉 best he 〈…〉 54. Surely the other Day you were the same Which you are now , in every Ornament Of gratious Sweetnesse , when you hither came And your best Cordials did to Me present : But clownish Senselesse I could not embrace You 〈◊〉 〈◊〉 landy r offred Grace . 55. Had this Behaviour quench'd your Love to Me. To none but my rude Selfe had Blame been due , Yet you with faithfull patient fervencie More carefull still , and still more render grew . My Greif you to your Selfe assum'd as you Were able , 〈◊〉 for Me with Tears did slow , 56. Though Thy Heav'n and Earth abandon was , And psung'd into the Cull of Desolation ; To own Me in 〈◊〉 despicable Case You blushed not , but by , your high Narration Of what Love 〈◊〉 to releive my mart , Endeavored to cheer my drooping Heart , 57. Well I remember how I then forgot My selfe and you ; how dead and cold I lay Before that flaming News , which might have shot Life into any Soule but mine ; away I turn'd my foolish head from that which through A thousand Deaths would run after now . 58. For ô my indefatigable Friend , I feel your sweetnesse thrilling in my Heart ; Which there with Charis Intluence doth blend , And a new Soule unto my Soule impart : Forbid it Heav n , my Mind should e'r forget Thee , who hast help'd to raise and double it . 59. When Earth denies her Vapours to repay To Heav'n whose Bounty sent her down the 〈◊〉 When Fountains bid their posting Curronts stay , Whose Thanks were slowing to their mother 〈◊〉 When Building , scorn their freindly 〈◊〉 Will then neglect thy 〈◊〉 and 〈◊〉 〈◊〉 In this 〈…〉 Then Words and Killes sweetly 〈◊〉 〈◊〉 Till the 〈…〉 Which common Mortals 〈◊〉 〈◊〉 61. And now her high and holy busines she Perform'd no more with cold and fruitlesse pains ; But mounting up with cheerly Fervencie , Reap'd , in the middle of her Work , its Gains ; For now she knew her Prayers welcom'd were Into her Spouse's ready open Ear. 62. Phylax , mean while by Heav'ns appointment flew To learn her Parents fortunes out : which He No sooner full , sow , but fir'd with new Excess of Joy , he back return'd , when she From her Devotions rose , and thus display'd His blessed Message to the 〈◊〉 〈◊〉 63. News Psyche , happy News , for now I come From holy Valours Sceen , that signal Place Where thy Uranius his brave Martyrdome Of late atcheiv'd , and finished his Race That Race thou fear'dst had been too hard for thy 〈◊〉 Parents limping 〈◊〉 64. But at the Stake I found them Bothe , where they Before the face of Heav'n and Earth to thy Sole charge that Resolution did lay Which fir'd them to contemn those Flames ; for by Our Daughters Zeal , said they , this sacred heat In our old froazen fearfull Veins doth beat . 65. That heav'nly Answer from the Dungeon she Gave to our cruel kindenes . though with shame It sent Us weeping home ; yet instantlie Those causeless tears it dried by this flame Of Christian courage , whil'st admonish'd by Our second thoughts , our first we did defie . 66. And Heav'n require her wheresoe'r she be Who , whil'st we tempted her idolize , Did nobley fright Us from Idolatrie , And reach Us how We safelier might 〈◊〉 Both Life and Death , than Jesus , who alone Holds over both supream Dominion . 67. Then let Him shew it now , the Solaiers 〈◊〉 Kindling the Pile , and shouting loud , that they In spight or Darknesse , thus could turn the Tide Of Night , by Christian Bonfires , into Day , O Blessed pair ! said I , who in a new Marriage thus joyned are , and hither 〈◊〉 . 68. So Phylax spake . When Psyche ravish'd by This unexpected Bliss , could not contain The pious Fountain of her joyfull Eye , Nor her Tongues sweeter stronger streams restrain ; Abundant Tears she shed , yet larger far Her thanks to Jesus , and her Praises were . 69. But as she oft had wearied been before With heavinesses mighty Burden ; so Surcharged now with joys exuberant store She laid her down in sweet submission to This pleasing load , and sunk into the deep But soft untroubled Gulfe of do why sleep . 70. When Charis , upon whose eternal Eye No Slumber ever creeps , begun a new And heav'nly work ; for with Activity About Imaginations Orb she flew , And cull'd and cropp'd those Fancies here and there Which for her purpose serviceable were . 71. Thus furnished with all Materials , she In the fair Theatre of Psyche's Breast By orderly Degrees the Gallantrie Of her incomparable Pageant drest : She first reard up a goodly Throne , which might Out-vie the Hyperborean Snow in White . 72. Forthwith she placed on this royal Seat A Prince who gave more Beauty unto it ; No Monark ever in more awfull State On his imperial Chair of Gold did sit : Indeed all Potentates but shaddows be To this authentick Soveraigns Majestie . 73. His copious Robe down from his Shoulders flow'd Unto his Feet , with streams of gracefulnesse ; A Girdle of illustrious Gold , which ow'd Its birth not unto Earth , but Heav'n , did kiss And closely hug his blessed Paps , which yet In goodly Richnes far outshined it . 74. No 〈◊〉 labour ever made so white The finest Wool , as was his daintier Hair , Which poured down the 〈◊〉 of its bright And Silken Curles with curious careless Care About his Alabaster Neck , which stood Like a white Pillar in that Snowie 〈◊〉 . 75. As in their venerable Sockets on The sacred Altar glorious Tapers flame , So look'd his Eys ; whose reverend Beams alone About the Temple of his Face did stream , And made his Countnance like the Suns , when he Is a wfull in his High-noon Claritie . 76. The most resin'd Corinthian Brass , which in The bosome of the slaming Furnace lies , Doth not with more illustrious l error shine , Than from his burning Feet of Glorie sties . Thus was this radiant King from Foot to Head With supream Majestie embellished . 77. Innumerable Angels then she brought To furnish out his Court and fill his Train ; These all their Stations took as quick as Thought , And with their golden Trumpets in a strein Which through the roused Universe rebounded , The glory of their mighty Soveraign founded . 78. But his bright Standard to the open Air She poured out , in which embroyderd stood Most dreadfully illustrious and fair His Arms imperial , stained all with Blood : For 't was his Cross , encompass'd now with more Notorious Honour , than with Shame before . 79. As thus he sate triumphant on his Throne , He lifted up his Face , and look'd about : Strait way the frighted Earth began to run From his intolerable Eys ; the stout And hardy Rocks felt their hearts split for Dread . The proudest Hils and Mountains trembling fled . 80. The Sphears above his Aspects Power felt , And breaking off their losty Harmony , In Dissolutions Tears began to melt : The Sun and Stars , abashed now to see There was no need of them by Day or Night . Fell head-long down , and choaked their own Light. 81. Yet in this 〈◊〉 haste , the Sea and Land Were inindefull of their Faith , and honestly Resror'd the Pledges which into their Hand Were put by Fate , Sin , and Mortalitie Giving up punctually a true and just Account of every Drain of Humanc 〈◊〉 82. Forth with Corruption started from the Heap Of Ashes , and fled after Earth and Sea ; When loe the Mass threw off its deadly sleep , And waked into Lifes Activitie : Each Peice awak'd , and nimbly rose , and shew'd For one cold Heap , a vigorous Multitude . 83. Adam and Eve , the Springs of all the rest , Stood in the Front : on whom attended all The Senior World. Then Noah forward prest , Who reimpeopled this whole shipwrackd Ball ; And after Him , the Tribes and Nations which Their Colonies through all the Earth did reach . 84. Not one was missing who did ever draw The breath of Life , and see the Face of Light : But now the proudest bore his head as low As did the poorest and ignoblest wight : This Day had rased such Distinctions out , And all into one Size and Measure brought . 85. Those whom their tedious Age had bowed down Unto their brisker years were called back ; And those who in their Bud were crop'd , and thrown Into untimely Graves , did nothing lack Of fulgrown and accomplish'd vigour , which Fix'd all and every one in equal pitch . 86. And yet so different their Conditions were , That now the ready Angels , who attended Their Soveraigns Beck , with quick unerring Care Parted the croud which was together blended ; With his right-hand the harmless Sheep they graced , But at his left the stinking Goats they placed . 87. Psyche rejoye'd her Parents here to see Rank'd on the Dexter Wing : But fuller was Her holy Exultation , when she Perceiv'd her own 〈◊〉 had the grace There to be marshalled ; for though the slepe , Her waking Soule at the sweet Omen leape . 88. When loe , as thus her Hopes and Joyes 〈◊〉 〈◊〉 At this illustrious Spectacle ; before The Throne two Books of vast 〈◊〉 Were open flung : No volumes ever bore So huge a bulk as these , which written be With the where worlds 〈◊〉 〈◊〉 89. The one was black as Horrors darkest Face , The Book of Death , writ with the Ink of Hell , Wherein each Word some foule Transgression was Scor'd upon their Accounts who did rebell Against their Blisse , and needs would labour to Attain Vexation , and Themselves undoe . 90. The other was as fair , as this was foule , The 〈◊〉 Book of Life , whose Words did shine Clearer than those , bright Notes which make the Scroul Of Heav'n appear so glorious and divine ; For here each Line doth part of God expresse Character'd in his Servants Holinesse , 91. There blessed Leaves the King no sooner read , But to the Right-hand Troop he turn'd his Eye . Which with Majestick Sweetnesse prefaced Unto there Words : Come Yee , whose Piety Is by my 〈◊〉 Benediction grown Mature , and of full Age to wear its Crown : 92. Come take your full Possession with Me Of that fair Kingdome , whose Foundations were Laid upon stable Perpetuity Long e'r the Earth sunk down beneath , long e'r The Air and Fire grew light and upward fled Long e'r the Curtains of the Heav'ns were ; spred . 93. For in this faithfull Register I see Your brave Deserts recorded full and fair : When I exposed was to Misery Your pious Charity made Me your Heir ; The Debt I here acknowledge , and to Day The Principal and Use. I must repay . 94. Then turning to the gloomy Book , and to The other Company which stood agast , With frowns of killing Wrath He 〈◊〉 Goe Ye cursed Brood , 〈◊〉 Evidence hath Cast You all ; these Leaves 〈◊〉 Witnesse bear , For all your 〈◊〉 〈◊〉 〈◊〉 staring here . 95. 〈◊〉 Eyes no 〈◊〉 would afford to Me When 〈◊〉 〈◊〉 〈◊〉 , and Nakedness Call'd for 〈◊〉 : and strict Equity Now 〈◊〉 up 〈◊〉 〈◊〉 your due 〈◊〉 : Goe , 〈…〉 for , take 〈…〉 Lake . 〈◊〉 The 〈…〉 With 〈…〉 Pride Which flam'd 〈…〉 fight When 〈…〉 tri'd : For you 〈…〉 Have 〈…〉 〈◊〉 The Adamantine Sentence thus 〈◊〉 〈◊〉 The courteous Angels with 〈◊〉 〈◊〉 Joy Upon the Saints their dear Imbrace 〈◊〉 〈◊〉 this their Coronation Day ; And joyned then their Tongues with them to 〈◊〉 〈…〉 to their gratious King. 98. But as this Melody was sweet and 〈◊〉 : So were the Yellings horrid , which 〈◊〉 〈◊〉 The throats and bosomes of that Company 〈…〉 were ; For thousand 〈◊〉 〈◊〉 about them flew , And in 〈…〉 threw . 99. But dressed in more 〈◊〉 Array Than ever see infernal Hae deformed , Their 〈◊〉 〈◊〉 on them did lay Their 〈◊〉 of 〈◊〉 Wrath , all 〈◊〉 With 〈…〉 their Breafts And 〈…〉 did 〈◊〉 100. When on the sudden the 〈◊〉 〈◊〉 Opening its Mouth , and gaping for its Prey , The first fruits of their flames on them old spit , And warn'd the Fiends to hasten them away To their full Harvest O what Tongue can tell The Anguish which now on these Wretches fell ! 101. Upon their shreiking Throats , and frighted Hair Damnations Serjeants clapp'd their flaming Paws : Whilst other Officers , who furnish'd were With Whips of 〈◊〉 Snakes , and Harpies Claws Lash'd them so sore , that they made haste to Hell In hopes that lesser Torments there did dwell . 102. Down plung'd this mixed 〈◊〉 , which almost 〈◊〉 The greedy 〈◊〉 of the 〈◊〉 Deep : Loud was the Noise of this 〈◊〉 Fall , but yet Far 〈◊〉 was 〈…〉 Eternal 〈◊〉 still 〈◊〉 and 103. The hasty Fire soon flew upon this Feast , And with unbounded Riot gormandised ; Resolving thenceforth never more to Fast , Nor yet with all this store to be sufficed ; But oft it gap'd and belch'd , whence upward broke Black volumes of contagious stink and smoak 104. About the Brink some Devils hankerd still ; So did two Monsters far more foule than they Thin gastly Death , and poisnous Sin ; untill The King design'd an Angel them to slay , Who threw them head-long down the Pit ; for this And this alone , eternal Slaughter is . 105. That done : the Sentence firm and sure to make , Upon the Caves wide Mouth his Seal he set : A Seal which no reluctancy can break , For his Omnipotence had temperd it Of such a Mixture , that Eternitie It self , as soon as that , shall brittle be . 106. The Saints and Angels seeing nothing now But Joy , and Life , and Bliss , and Holines ; Themselves before the Conquerours Throne did throw Meekly ambitious joyntly to express Their Thanks and Praise in a triumphant Song , Whence all the World with Hallelujahs rung . 107. When lo , a Flood of new and gorgeous Light Came sweetly pouring down , and chang'd the Sceen ; Which swallow'd up the former Pageant quite , For nothing now but Claritude was seen . This fetch'd a sigh from Psyche , who had view'd With hearty joy that holy Multitude . 108. But Charis quickly her again did cheer , For by her speedie skill she instantly A wonderous City on the stage did rear , Whose beauty so enamored Psyche's Ey , That she was sad no longer for the Change , But joy'd about the spectacle to range . 109. Square was the City , for it was the Seat Of everlasting Firmitude ; and this Substantial Figure which it self doth meet In every equal Angle , tyed is Sure to it self : but the Round rolling World Alas , before , was into Nothing hurld 110. The Fabrick of the Wall was fair and high , Much higher than the proudest Battlement Of the old Heav'ns , whose lofty Majesty Down unto Mortal Eys such wonder sent : For they were but the Type and shade of this , Which Heav'n of Heav'ns , and Crest of glory is . 111. And correspondent was it mighty Base Unto that Height , for upon twelve Foundations All most unmoved , it erected was : No wonder that it fears no Perturbations , No wonder that this onely City is Of Peace and Quiet the Metropolis . 112. The first Foundation is of Jasper green , For Florid must this Building ever be : The next of Sapphire , in whose face are seen The proper Lines of heav'nly Claritie ; Astone which doth corroborate the Heart , And friendly help to Chastity impart . 113. The third of Star-like Chalcedonie , which Upon the Sapphir's Region being set , With Constellations doth it enrich : A cheerly Gem is this , and scorns to let The tedious insulations of Fear , Or of Disconsolation to draw neer . 114. The fourth of Emerald , of Lust the true And constant Foe , and of all Poisons too : The fift of Sardonyx , of blushing hue ; The sixt of Sardie , antidore of Woe , Quickner of Wit : The seav'nth of Chrysolite , Which Melancholie's Mists away doth fright . 115. The eight of Berill , rich in modest grace ; The nineth of Topaz , full of flaming Gold Which dares out-look black Night : Of Chrysoprase The tenth , of kin unto the formers mould : The next the cordial Jacinth , and the last The sober and the healthfull Amethyst . 116. On these Foundations stood engraven fair Twelve honored Names , the Names of them who spred . The gentle Lambs Religion every where , And stones to build this City gathered From every Soile , and from the furthest Shores On which the barbarous Ocean foams and roars . 117. As Psyche reach'd her Wonder round about This gallant Structure , she on every side Three goodly Gates , of which each One was wrought Out of a single massie Perl , espi'd : With these did LOVE keep open House , and all The East , and West , the North and South did call . 118. Invited therefore thus , She enter'd in , Where paved all with Gold she found the Street , With Gold not of our earthly Metalls kin , But of a purer nobler Breed , and meet To kisse the Feet of Saints , it being as Tralucid as the fairest virgin Glasse . 119. But straight a purer Thing than that she met , A River all of living Chrystall , which Came smiling down the Street ; and over it A multiplying Tree its Arms did reach From either side , whose Twigs though sound and strong , Bow'd with the blessed Fruit which on them hung . 120. Twelve Sorts of Fruits it duely bore , and yet Faild not each Moneth again to Bud and Blow ; Such endlesse Vigor reign'd all over it , That to its smallest Leaves it did allow More Virtue than Arabia's Spices had , Or all the famous Balm of Gilead . 121. They never were applyed to the Wound Of any Nations , but forthwith from Pain Releas'd they were , and rendred whole and Sound , When Humane Surgery had strove in vain . O noble Tree ! whose very Shaddow is Th' eternal Roof of sure substantial Blisse . 122. Under these verdant Boughs , and on this shore Of flowing Life , walk'd Psyche to descry The Spring which was the Mother to such store Of pure and ever-reeming Suavity : When loe a glorious Throne she spi'd , from whence Gush'd out these vivid Blisse's Influence . 123. A Throne of pure and solid Splendor framed , On which the Soveraign of Immensity With such intolerable Brightnesse flamed , That none of all the purest Standers by Could with Cherubick or Seraphick Eyes His vast 〈◊〉 comprise . 124. But at his Right Hand , mitigated by His Marriage with poor Flesh , did sit the Lamb , Whose spotlesse Fleece was sweetned Majesty Whose Sceptre with Loves gentle Rayes did stream , Whose Hand to poure his Blessings forth , was spred , Whose Crown was Honor wreath'd about his head . 125. From his fair Eyes flow'd that eternal Day Which all this new Jerusalem doth gild ; No other Phoebus needed to display Himselfe upon this Region , which was fill'd With cleer enlivening Fires that did 〈◊〉 And make ev'n grosse and mortal Eyes Divine . 126. Here Psyche cleerly saw those things which she Before by Logos , her Embassader , Descri'd at distance and imperfectly : Gods naked Attributes were marshall'd here , Deep Mysteries in one another wove , Infinitudes , and Miracles of Love. 127. Here vast oraculous Profundities , And wondrous Words from Wisdomes Lipps she heard ; Such Words as taught her where the Reason lies Why God himselfe doth wear the Name of Word ; Words raised to so soveraign a Pitch As mortal Tongues must never hope to reach . 128. Here she beheld how from Divinity Beatitude its glorious Selfe displaid , And unto all the holy Company It s unexhausted Influence convey'd ; For Millions of Millions at hand With meek Attendance on the Lamb did stand . 129. Right gallant was the Equipage in which They were disposed : That symmetrious Grace Which round about the World it selfe did reach , To this far fairer order'd State gave place , When , guilty onely of it selfe , it slunk Aside , and into Inanition sunk . 130. Never was Graecian or Romane Court ( Though Fame had trumpetted their Praises high , Contrived in such wise Majestick Sort As this , Perfections own Polity , Which by one universal Spirit doth move , And by no Laws is governed , but Love. 131. All Saints and Angels knew their proper place , And lov d it best because it was their own : Among them all no difference there was Of Inclinations , for each one had thrown His Will down at his Soveraigns Footstool , and Own'd no Desires but onely his Command . 132. In him they liv'd , and lov'd , and joy'd , and by That Resignation received were Into some Portion of Divinity : For Jesu's Fulnesse had enough to spare , Nor was his Diademe diminsh'd , though To all of Them their Crowns he did allow . 133. They all were Crown'd , and yet not flattered With 〈◊〉 and empty Soveraignty : So wide the Circuit of this Glory spred , That All with boundlesse Bounds it did supply ; This Reaim of Blisse , of Kingdomes was the Spring , And every Subject made a mighty King. 134. For what was proper unto every One , Proved the Joy and Riches of the Rest : That supream Diademe which flam'd upon The Head of Jesus , fully was possest Of all this Multitude , for bounteous He Did lay in Common all Propriety . 135. Thus whatsoever Honor decks the Brow , Or Consolation smileth in the Heart ; Its beams are not confined there , but flow With Brotherly Affection to each Part , That the whole Body may engaged be To make a private Comfort , publike Glee . 136. And yet these so united Spirits were By several Stations distinguished : Nine blessed Orders were divided there , Which in three Hierarchik Classe's did Conjoin again , and by their single Three Thrice imitate th' eternal Trinity . 137. With these the Saints did intermixed reign And fill'd the Places of those Spirits who Hoping against their Maker to maintain Their sturdy Stomacks , into Arms did goe ; But over-whelm'd by his Almighty Tide , Their Rume onely gained by their Pride . 138. By that proportion of Humility And holy Love , they practis'd here below , The Measures of their Recompence , the high And righteous King of Bounty did bestow : Which , though they in degrees much difference shew'd , Yet every One enjoyed Plenitude . 139. So when a thousand Vessells , great and small , Into the Sea are thrown , though some receive More of the Ocean far than others , All Are fill'd brim full ; nor can the Lesser grieve Their Brethrens fairer Amplitude to see , Since they no fuller than the Smallest be . 140. But how to blazon these bright Honors , how To sound this boundlesse Sea of equal Pleasures , How to compute this vast Account , and know The Total Summ of perfect Blisse's Treasures , Posed their highest strength and deepest Wit , Who were infeofed and possest of it . 141. Yet all the Homage which they paid for this Supremacy of Glory , was to Praise , Admire , and Love , and Blesse , and Chant out His Eternal Name and Fame , who then did raise To this Capacity of Exulation . O blessed Life ! whose Task is Acclamation . 142. Through this illustrious Maze of Joy and Blisse As Psyche laboured , and seem'd to be In heav'n afresh at every Step ; by this Unwearied Quires Heroick Peans she Perceiv'd the entertainment neer as high Which cheer'd her Ear , as that which fill'd her Eye . 143. And now her Wonder could endure no Rein , She sacrific'd her Soule to Ecstasie ; When loe the Seraphs Pipes let flie a Strein Of holy Triumph so exceeding high , That starting at the mighty Song she shaked Her pretious Dream insunder , and awaked . 144. As when unhappy Adam was expell'd Out of the Sceen of Blisse , sweet Paradise , And on the sudden all the World beheld Planted with desolate thorny Miseries ; Aghast He look'd , his woefull Hands he wrung , And sigh'd and sobb'd to think whence he was flung : 145. So Psyche having lost this glorious Sight , And ravishing Musick , ( which perplexed Her In sweet confufion , for by this Delight She tempted was to wish her selfe all Ear , By that , intirely Eye ; or else that she Could teach her Eyes to Hear , her Ears to See , ) 146. Surprised was with lamentable Fright To see the grosse face of Mortality , To see the glaring Beams of Natures Light , To see her Selfe on her poor Pallet ly So far remov'd from Blisse's royal Sphear , That on dull Earth She still was groveling here . 147. Alas , She cri'd what injury have I Done unto Sleep that it should mock me thus ? To have me up unto the glorious Skie Why should my Dreams be so industrious , If by so sudden a defection They Me back unto this Deep meant to betray ? 148. Unhapp Life ! which , whilst we are Awake : With nothing else but Dreams dost fill our Eyes : The burly Show this Mortal World doth make Is but a puffed Bulk of Vanities , Where whilst we hope substantial Worth to finde , We mocked are with foolish empty Winde . 149. But when by Sleep We robbed are of more Than halfe our Selves , and in Deaths Embleme ly , Then onely dost thou suffer Us to sore To solid Joyes ; which yet being carried by Our Dreams faint Wings , by them betrayed be , And soon forget their own Soliditie . 150. Deceitfull Sleep , which wear'st the Name of Rest , Why wilt Thou never make it good to Me ? Why was I with thy highest Favours blest , If they must onely torture Waking Me ? Why Slept I , if I needs must Wake , and misse By setting ope mine Eyes , my Sight of Blisse ? 151. Phylax , who all this while with piercing Eye Div'd through her Bosome , and Spectator was How Charis order'd all that Pageantry Which through his Pupills wondering Soule did passe , Stopp'd with a Kisse that tide of Grief which ran From her complaining Lips ; then thus began : 152. To Joy this Morning sacred is , my Dear : If thine Eys bottles Thou wouldst rightly spend , On Sorrow lavish not the Smallest Tear , But all thy Streams to Exultation lend . Thy Dream has not deceiv'd Thee ; all was true Which it displaid to thine admiring View . 153. It is enough that Heav'n doth condescend To Act it Selfe aforehand unto Thee ; Nor canst thou think thy Saviour doth entend To put Thee off with this : No ; royal He Prepares thine Eyes by this short glimpse of Blisse Henceforth to See its endlesse bright Excesse . 154. In patience then thine humble Soule possesse ; For sure this prize is worth thine Expectation , Although it should attended be till this Firm World grows Weak , & stoops to Consummation : Time at its utmost Tether cannot be More than a Span unto Eternity . 155. Eternity is that which shall enhance Beatitude , and crown its Diademes : In hopes of which , doe thou thy Soule advance And never troubled be to think that Dreams Which on thin Fancie their Foundation lay Are fickle fluid Things , and start away . 156. Courageous Friend , the Mayd to this repli'd , Brave is the Metall of thy sprightfull Heart , Which easily beats back all Misfortunes Tide , And can the Streams of Grief to Joy convert : Full well those cheerly Looks with thee doe suit , Who all my Losse canst with a Smile confute . 157. But I cannot doe so ; Mischances throw Their own upon my Smiles , with high disdain ; My deep Passivity will not allow Me any Art or Power to maintain A fight with Suffrings so as not to feel The Wound , when in my Heart I finde the Steel . 158. It is but lately since unhappy I Was quite lost in the Mist of Desolation ; And heavy was that blinde Calamity Which did both muffle up my Contemplation , And clip those Wings that had been us'd before Unto the Pinnacles of Heav'n to sore . 159. But now her Eyes again unmaked are , And unto their full length her Feathers grown ; No sooner I in Heav'ns illustrious Sphear Or read , or flie , but I am tumbled down , And by my journey ( to compleat my Crosse ) No Profit reap , but Knowledge of My Losse . 160. O I acquit my Dream from the least Guilt Of fairfac'd Fraud ; in every blessed Part The genuine Pulse of Truth I cleerly felt Beating right time with my exultant Heart . I would not have it false for Heav'n , and yet It s being true begetteth this regret . 161. For had it not been the unfeined Sceen Of brave Beatitude in full Display ; Without this stinging Torment that had been Snatched from Me , or I from that , away : But now what Comfort can breath Me Content , When from my Heart , my Heart it selfe is rent ! 162. If Lucifer had never walk'd upon Compleat Felicities transcendent Stories , If He had never view'd Heav'ns radiant Throne , And sweet Eternities excessive Glories ; His Losse had finite been ; he had not fell So low as now , nor had his Hell been Hell. 163. I might have dwelt contented in dull Night Had I not known and seen Lifes royal Day ; These rotten Raggs of Dust and Ashes might Have pleased Me , had not the bright Array Which clothe's the Saints with Immortality Been open thrown before my mortal Eye . 164. Yon' Phaebus , who with Virgin Gold doth gild The Mornings cheeks , I might with some Delight Have gazed on ; if I had not beheld The far more Sun-like Eyes of Jesus , bright With Blisse , and Love , and Joy , and every Thing Which can become the Looks of Glories King. 165. Then since I fully understand my Losse ; O doe not envy Me , sweet Guardian , leave Not to be fondly stupid ; doe not crosse My course of Woe , who have such cause to grieve ; For Grief their Daughters onely Dowrie is , Whilst my dear Parents reign in joyous Blisse . 166. These Words with such commanding Passion she On facil Phylax blew , that he gave way : Yet , prudent as he was , and piercing , He Observ'd how wisely Love his Plot did lay , And that for his sweet Psyche he this kinde Of softest-hardest Martyrdome design'd . 167. But Charis , ( who still in her Breast did lie , ) Although the blessed Dream had taken Wing , Yet on the Tables of her Memory Fairly transcrib'd and fastned every thing ; There shin'd the total Apparition still , And all her Thoughts With Ravishment did fill , 168. With Ravishment , which proved fuel to Her ancient Fire of Love ; a fire which now Flash'd resolutely out , and feasted so On this vast Banquet , which did alwayes flow With fresh Infinitude upon it , that The flames all Bridles and all Bounds forgot . 169. Like Wax which flows before the Summers Sun ; So in the presence of this scorching Heat Her Bowells melted , and her Heart did run About her bosome , labouring to get Releasment from this Furnace : but in vain ; Heav'n still to her Sweet Torment her did chain . 170. In dainty Agonie She lay and fried , Till from her Lips at last the Flame did break ; And unto Phylax thus aloud she cried : O why to Persecutions gentler Stake Was I not bound ; why might I not expire In the milde bosome of that courteous Fire ! 171. Tkat Fire would soon have drunk up all my Breath . And into Ashes parch'd my Life ; but this Playes with my Pangs , and freshly Furnisheth My fainting Heart with passive vigorousnesse ; This , woefull Immortality doth give , Unto my Dust , and teacheth Death to live . 172. Nor Etna's , nor Vesuviu's bowells were E'r gravid with such teeming Flames , as mine ; Should Humber , Thames and Severn , by thy Care Their everflowing Mouthes together join , And empty out themselves upon my Heart , Alas they could not quench my burning Smart . 173. Nay flatter Me not with thy smiling Eye ; Compassion , is the utmost Thou canst lend He , he , alone can cure my Malady Who did to Me this flaming Feaver send . If thou canst hasten down His help , ô doe ; 〈◊〉 tell Me when he will 〈◊〉 my Woe 174. The Angel , who her blessed Sickness knew , Had now no longer power to pitty Her Into Invisibility He flew , That her Seraphick pains might domineer , And she , being left alone , might sooner prove The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 175. But yet her modest tender Jealousie Could not interprest his Discession se ; She fear'd that by indecent Passion she Had urg'd his Patience , and fore'd Him to Withdraw , till hastie she grew Calm again , And fir his 〈◊〉 to entertain 176. This made her cheek her boiling Fervor by Deep Recollection of her Spouses Will She knockt her Breast which first made its Renly In sighs and groans , then in these words O still This tumult of my Soule dear Lord whose 〈◊〉 Doth all my Bosome in Combustion set 〈◊〉 Although my long'd-for Union with 〈◊〉 Be dearer than a thousand Lives ; 〈◊〉 Desire and Languor all my Essence 〈◊〉 Till to 〈◊〉 of thee I grow : Yet since thy Will prolongs my Banishment From Heav'n and thee , ( peace heart ) I am conten . 178. I am content : For All I Am. is Thine The freedom of thy Pleasure use on Me If I thine Arrows smartest Dint decline Then sav I lov'd my self , but lov'd not Thee ; Upon this Heart poure all thine amorous 〈◊〉 And slay Me , if thou wilt , from Morn to 〈◊〉 179. But it I still must live this Death , 〈◊〉 I live it unto Thee , and Thee 〈◊〉 O let some hard heroick Task 〈◊〉 This Fervors edge which thou hast 〈◊〉 〈◊〉 My ravish'd Soule , that being 〈◊〉 May lesse perceive the Flames in 〈◊〉 180. Shall I to Perfecutions Court , and there Erect thy Standard in the Tyrants Face ? Shall I her Racks and Arts of Torture dare ? Her Altars and her Gods down shall I rase ? Against her Proclamations shall I 〈◊〉 the Pleasure of thy 〈◊〉 181. Shall all the Bruises , Wounds , Boils , Sores and Pains , Shall every Grief , Distemper , Maladie , Shall all the Hungers , Thirsts , and Stripes , and Chains , Which through the whole World the sad Portion be Of thine abused patient Members , joyn 182. Shall I he 〈◊〉 the Hate of Man and Beast ? Shall I 〈◊〉 〈◊〉 and kicked round about 〈…〉 shall I be prest Of 〈◊〉 and Furies , and be dragged through 〈◊〉 〈◊〉 where torments in their kingdom grow 183. Surely 〈◊〉 this , and more for thy dear sake To whom I ow it , I could well sustain Speak then ô most deserving Soveraing , speak , And by some sufferings mitigate my pain Set Me my hardy Task . that I may prove On 〈◊〉 Terms how much I love thy Love 184. Thus nanted loval she till tired by Her Fervors high Intension . she descendea Into her self again : But instantly That strong Combustion she hop'd was ended , Met her amidst her Breast , and did conspire As 〈◊〉 as ever by enflam'd Desire . 185. By Resignation to her Spouse sne 〈◊〉 To quench it ; but in vain : Still Day by Day Her self 〈◊〉 rouna in amorous 〈◊〉 wasted , And waking Night by Night , and longing lay For whilit 〈◊〉 from place to place , to win Some ease , 〈◊〉 bore her Torment 〈◊〉 within 186. 187. So did her testless Memerie to Her The beauteous Wonders of her Dream object , With all Beatitudes bright Furniture : In vain her Eys she studied to deflect , Which were in every Corner crost by this 〈◊〉 of strange importunate Bliss . 188. When 〈◊〉 Prayers she went , she could not Pray , 〈◊〉 and Amazement strait were crowding in : When to her Book she went , she could not say . 〈◊〉 〈◊〉 stopp'd her as she did begin : When to her Psalms she went , she could not sing , 〈…〉 in her Fars did ring . 189. When 〈◊〉 her Meat she went , she could not Eat , The 〈◊〉 of endlesse Life her thonghts took up ; When to the Fountain of her Drink , the sweet 〈◊〉 of Heav'n her Course and Thirst did stop : When to her sleep , she was disturbed by The 〈◊〉 Rest of Fternity . 190. The dear Remembrance of her Soverdign Lord Boild in her Soule , and would not slaked be : So that while tortured she could not afford Unto her Body , what Necessitie Crav dat her Hands , she faint and feeble grew , And by Degrees her Mortal self she slew . 191. She slew her Flesh , which pin'd and sunk away ; She slew the Vigor of her Senses , which Like unbent Bows , all damp'd and uselesse lay : But by these Slaughters she did but inrich The Life of her afflicted Heart , which still With stouter and more active Fire did swell . 192. So high it swell'd that what soe'r came neer The mighty Torrent , strait became its Prey : Yea ev n the Bridles too subdned were Which still she hop'd and strove on it to lay , Her Meditations all to Passion turned ; And whatso'er she Did , or 〈◊〉 , 〈◊〉 . 193. In 〈◊〉 unto such a 〈◊〉 , The Sceptie of his 〈◊〉 and 〈◊〉 〈◊〉 194. 〈◊〉 , be it of a Thing But weak and mortal , and Dust's wretched Heir ; Doth with immortal Pains and Wishes sting And spur the Soule unto unwearied Care : Discouragement in vain doth muster up All Troops of Obstacles 〈◊〉 way to stop . 195. No , no ; the generous Lovers Heart disdains Not to approve his Passion infinite ; With gallant Obstinacie he maintains Against the Will of Heav'n and Earth , the fight 〈◊〉 win his Idol ; for whose sake , had he Ten thousand 〈◊〉 , they all should ventur'd be 196. For in her Image , which He hath enshrin'd High in the 〈◊〉 of his loyal Breast , Such Charms and strong Attractions He doth finde As rob Him of all Power to resist : He runs ; and in such strange and furious wise , That Love is slandered with want of Eys , 197. The whole World knows how Hamors royal Son Scorn'd his Religion and his foreskin too , When Dinah's Love had full possession Of his subdued Soule : How David , who Was Heav'ns choise Darling , durst Heav'ns Law despise For what he read in Bathsheba's fair Eys , 198. Who hath not heard what Power one Heart 〈◊〉 Upon two mighty Nations , both content For love or her , to run so strangely mad Upon a mortal War , whose furie rent Up Ilium by the roots ; which to the 〈◊〉 Of Lust , a wofull Holocaust became . 199. No 〈◊〉 then 〈…〉 With such mtolerable 〈◊〉 〈◊〉 , Whose 〈…〉 〈◊〉 Charms whose royall 〈◊〉 Draw with 〈…〉 Outvi'd by 〈…〉 〈◊〉 201. For all those Wounds bleed nothing else but Fire ; Fire , which remembring its original Flame , With never-wearied struggling doth aspire Back to the radiant place from whence it came : It s proper Element are Jesu's eyes , And thither in heroick Zeal it flies . 202. And what can tortured Psyche doe , who by This most unruly Heat , to Heav'n is haled ; And yet by Mortal Lifes repugnancy Fast to her Body , and dull Earth , is sealed ? What can she doe in this Extremity Of raging Life and Death at once ; but Crie ? 203. Hardy and bold she grows in her Complaint ; For lifting upward her enamored Eyes , Although her sickly Voice were low and faint , Yet full of sinews were her serious Cries : Which thus she , suiting them unto her Passion , Tun'd by the stout Key of Expostulation . 204. O Lord of Gentlenesse , ô why dost Thou Make Love so cruel to tormented Me ! Why would thy bounteous Justice not allow Me any other Rack , but Suavitie ! Why must my Gall be onely Honey ! why Of nothing else but Life must Psyche die ! 205. Why didst Thou not permit Me to decease When thou hadst left Me to my Selfe alone ? So had thine Handmaid been repriev'd from these Extremities of Pangs ; so had I gone Whole to my Grave , who now must Melted be By thine unsufferable Sweets , and Thee . 206. And am I not a Worm , or worse than so ? Why dost Thou build such Triumph then on Me ? Why dost thou not pick out some Seraph , who With this sublime and blessed Misery Might bravely grapple ? or why might'st Thou not At Phylax's nobler Breast my Dart have shot ? 207. O be not angry ! 't is not I that speak , But tortured Necessity : my Heart A thousand times desir'd , but cannot break ; Else had my Lips not dared thus to part And ope themselves into Complaints : but now Excuse together with my Fault doth flow . 208. Not for innumerable Worlds would I Have been without that Apparition : but Should full as many Worlds their Tyranny Combine against my Soul ; they could not put Me unto any Torture so extream , As the Remembrance of my blessed Dream : 209. In Sweetnesse why art thou so Infinite ! Or why must that Infinitude appear Unto a Soule , to fire it with Delight , If to the Fountain it must not draw neer To quench its burning Thirst ? O Jesu be Still what thou art ; but then be so to Me. 210. Be so to Me ; and ô , be so with Speed ! Death is not Death , compared with Delay . Alas one Moment now doth far exceed All those long years which I till this sad Day Have tediously measured ; and now I older by an Age , each Minute , grow . 211. Fain fain would I Let thee alone , and be Content to wait thy longest Leisure still : But ô , all-lovely Thou still urgest Me And violently dragg'st my Conquer'd Will. Thou dragg'st me ; yet wilt not permit that I Should follow home to my Felicity . 212. If thou wilt Kill Me , loe I am Content : But ô , vouchsafe to let my Slaughter be By Death , not by this breathing Banishment From my best Life , most ameable Thee ! O pitty , pitty thy poor Handmaids Crie , Whose Tongue cleaves to her Mouth , whose Throat is drie ! 213. Fain would she here have fainted ; but her Pain , Whose load so heavy on her Shoulders lay , With courteous Cruelty help'd to sustein Her parched Vigour , that it still might prey Upon her Patience , and consume her still . O strange Disease , which doth by Curing Kill : 214. Phylax , mean while , unseen , perceiv'd that she Unto Heav'ns Suburbs was arrived now , And that the Springs of her Mortality By this high Stretch began to crack : for though Her Selfe her Change's Dawn could not descry , He saw her final Houre was drawing nigh . 215. This rous'd his Love in due time to prepare For his dear Pupills neverending End : About her funeral he took decent Care , Because himselfe could not stay to attend Those Rites , when she had once Expir'd , for he Her noble Paranymphus was to be . 216. He was to be her Convoy when she flew Unto her royal Spouses marriage Bed : This made him dresse his Count nance with a new Festivity ; his Wings this made him spread With fresh and snowie Down , that his Lords Bride In that soft Coach of triumph home might ride . 217. And in this joyous Hue to her he came : Yet his sweet Presence She regarded not , For Burning in her more delicious flame , She of all other Things the Sense forgot : The Phaenix thus amidst her funeral fires , See's nothing else , and nothing else desires . 218. The double Fountain of her Tears was drie , Her Groans were weary , and her Languishment If felfe did languish : But her 〈◊〉 Outrageous grew , and , like a Gyam ; bent The mighty Bow of her Desires ; by which The Mark of all her Hopes She was to reach . 219. Then , having bid unto the Earth adieu , And firmly fix'd her loving longing Eye Upon the Heav'ns , to keep her Aim in view ; Her Flames triumphant Tempest swell'd so high , That She , unable to contain its Tide , With a deep Sigh , cri'd out , O LOVE , and did . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . Correct the Errors of the Presse thus : Canto 11. read the 198. Stanza before the 197. Canto 1. Stanza . Line . Read , 34. 4 Take 122. 1 Morn . 143. 4 Waken's 152. 1 mak's   4 heaving Canto 2. 79. 2 Assistance 110. 3 wroth Canto 3. 69. 3 all wayes 97. 6 Fathers     Fames 178. 3 here 190. 4 Flame Canto 4. 25. 2 of an 54. 1 crownd 115 5 Guests Canto 5. 66. 2 An 215. 1 rigid fare Canto 6. 26. 2 hath 〈◊〉 . 1 was 113. 4 vales 171. 1 Gate 184. 1 deep set 205. 2 thorough 226. 6 untrid 248. 6 every 258. 3 Parian 274. 1 thorough Canto 7. 213. 4 stirr'd Canto 8. 74. 3 Sorrow 's 139. 3 more 157. 5 what 159. 5 Expects 173. 2 of windows 262. 3 grow 283. 5 be cause Canto 9. 16. 1 These lend 83. 2 are 97. 5 Brink 112. 3 bestdeserving 123. 2 Devoto's 147. 5 Some time 159. 1 Bows 201. 4 loth 220. 2 fat 225. 6 carreer 246. 3 where on Canto 10. 85. 1 holier 93. 4 Elxai 107. 5 thy 110. 3 his 118. 5 Sun 125. 3 hand as 160. 2 to Canto 11. 4. 1 the 45. 5 stream 47. 5 fall she 52. 4 Riches 83. 2 pil'd 144. 4 by 173. 2 it 196. 3 one 197. 2 Lord's Canto 12. 80. 4 dele ( ? ) 157. 4. meet Canto 13 61. 5 dele ( ? ) 211. 3 Ensignes 224. 3 gaping 301. 2 own 314. 3 please these 349. 3 poised 352. 1 least 428. 5 meditating 433. 3 War 442. 4 amorous Canto 14. 15. 4 vanquishd 73. 3 prize 78. 2 preys 92. 3 teach 170. 2 own 255. 5 requited 262. 3 his 263. 5 thorough 288. 2 When 304. 4 feuel Canto 15. 79. 2 Song 132. 2 wept 156. 1 Flood 163. 2 firm persp . 299. 6 Antichrists Canto 16. 36. 6 vessell 72. 1 her 90. 1 skill 112. 4 ramm'd 127. 3 so Canto 17. 59. 5 strict 131. 4 then 183. 3 dirt 311. 4 dele period 324. 1 launcheth Canto 18. 69. 3 Gallantry 87. 6 crocodiles 212. 4 was 273. 6 for Canto 19. 54. 4 too 135. 3 Crosses 146. 4 His Canto 20. 101. 4. Harpies Notes, typically marginal, from the original text Notes for div A27212-e1050 * the Soul. * The guardian Angell . Notes for div A27212-e16430 * Conscience . | divine grace . * the Spirit of Lust. Notes for div A27212-e53470 * The Common Sense , * The Sense of Seeing * Of Smelling . † Of Tasting * Of Hearing . † Of Touching * The Memory Notes for div A27212-e74560 * The Will. † The Spirit of Pride . * The Intellect . * Riches . † Nobility . * Beauty . † Valour . * Learning . † Pietie . Notes for div A27212-e96100 1 Tim. 2. 14. Notes for div A27212-e123780 Cantic . 5. 19. vers . 10. vers . 11. vers . 13. vers . 14 vers . 15. vers . 16. Notes for div A27212-e151850 Isa. 19. 1. Notes for div A27212-e244280 Levit. 27. 3. Notes for div A27212-e272510 〈◊〉 〈◊〉 Vid. S. Epiphan . Hares . 26. 7. Notes for div A27212-e400690 * 〈◊〉 , * False Saint . * 〈◊〉 Apoc. 2. 7 Notes for div A27212-e447130 Cant. 4. 7. 6. 10. 〈◊〉 ibid : 〈◊〉 〈◊〉 〈◊〉 4. 1. 7. 5. 4. 3. 7. 4. 7. 4. 4. 3. 4. 2 4. 4. 4. 5 4. 11. Ezech. 16. 4. Cantic 6. 8 6. 9 , 〈◊〉 〈◊〉 Notes for div A27212-e480080 ( 〈◊〉 11. 37 11. 38 * The Tongue 
A35985	----	Of bodies and of mans soul to discover the immortality of reasonable souls : with two discourses, Of the powder of sympathy, and, Of the vegetation of plants / by Sir Kenelm Digby, Knight. Digby, Kenelm, Sir, 1603-1665. 1669 Approx. 1501 KB of XML-encoded text transcribed from 326 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A35985 Wing D1445 ESTC R20320 11770892 ocm 11770892 48854 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35985) Transcribed from: (Early English Books Online ; image set 48854) Images scanned from microfilm: (Early English books, 1641-1700 ; 25:15) Of bodies and of mans soul to discover the immortality of reasonable souls : with two discourses, Of the powder of sympathy, and, Of the vegetation of plants / by Sir Kenelm Digby, Knight. Digby, Kenelm, Sir, 1603-1665. 2 v. : ill. Printed by S.G. and B.G. for John Williams ..., London : 1669. Vol. 2 has title: Second treatise, declaring the nature and operations of mans soul, out of which the immortality of reasonable souls is convinced. London : 1669. The two discourses with special title pages are lacking on film. Reproduction of original in Library of Congress. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul. Immortality. Matter -- Early works to 1800. Atomism -- Early works to 1800. 2002-10 TCP Assigned for keying and markup 2002-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Jennifer Kietzman Sampled and proofread 2003-01 Jennifer Kietzman Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion OF BODIES , AND OF Mans Soul TO DISCOVER THE IMMORTALITY OF REASONABLE SOULS . With two Discourses Of the Powder of Sympathy , AND Of the Vegetation of Plants . By Sir KENELM DIGBY Knight . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animae naturam , absque totius natura , Sufficienter cognosci posse existimas ? Plato in Phoedr . LONDON , Printed by S. G. and B. G. for John Williams , and are to be sold in Little Britain over against St. Buttolphs-Church , M. DC . LXIX . TO MY SON KENELM DIGBY . SON , THe calamity of this time being such , as hath bereft me of the ordinary means of expressing my affection to you ; I have been casting about to find some other way of doing that , in such sort as you may receive most profit by it . Therin I soon pitched on this consideration , That Parents owe their Children , not not onely Material Subsistence for their Body , but , much more , Spiritual Contributions to their better part , their Mind . I am much bound to God , that he hath endued you with one , very capable of the best instructions : and withal , I therfore esteem my self oblig'd to do my utmost , for moulding it to its most advantage . If my aim therin prove successful , you will with more ease digest those inconveniences and distresses , which already you have begun to be acquainted with , and that threaten daily worse to you ; For , how can a man suffer his heart to be dejected at the privation of any temporal blessings ; while he considers the inanity of them , and that nothing is worthy his serious thought , but what may accomapnie him to his Eternal habitation ? What needs he fear the desolations of War , and the worst they can do against him , who have his Estate in their power ; when he may be rich with a much more nobler treasure , that none but himself can rob him of ? without doubt , he that shall seriously reflect on the excellency of his own nature , and upon the admirable perfect and happy state he shall most certainlie arrive to , if he but wean himself from those worldlie impediments that here clog his souls flight ; cannot choose but look , with a disdainful eye , upon the glittering trifles , that weak spirits delight themselvs with . If e deem it not requisite ( as of old , the fahous Wise man did ) to throw away those encumbrances , to the end he may the more freely attend to divine contemplation , ( for worldy goods , duly , used , may be very advantagious both to ones self and to others ) ; yet , at least , he will not repine at Fortunes recalling what she formerly had but lent him , and permitted him the use of . That , then , you may be arm'd against the worst may arrive to you , in this unhappy state of affairs , in our distressed Country ; I send you those considerations of the Nature and Immortality of Humane Souls , which , of late , have been my chief entertainment . The progress you have already made in the study of Philosophy hath ( I am perswaded ) enabled you ro benefit your self , with what I have written on this subject : on the serious examining of which , if you will employ but half the time , that I have done in spining out my thoughts , and weaving them into the piece you see ; I doubt not but you will therby receive so much contentment , as well as profit , that you will not repent you of your pains . Besides that , Intellectual entertainments are the purest , and the noblest , and the most proportionate to Mans Nature , and prove the most delightful to him , when they are duly relished . You will presently agree , that the matter I handle is the most important and weighty , within the whole Extent of humane nature , for a worthy person to employ himself about . The advantage that Man hath over unreasonable creatures is , that what he doth is by election : and he is himself master of all his actions ; wheras they are impelled by outward causes , to all they do . It is properly said of them , that aguntur magis quàm agunt : He only is free ; and in all varieties of circumstances , hath the power to choose one and reject another . Now , to have this election wisely made , and becoming a Man , requires that it be steer'd by knowledg . To do any thing well , a man must first know throughly all that concerns the action he is about ; and chiefly the end of it . And certainly , of all his actions , the government of himself is the most important , and nearliest concerning him . The end of that government , and of all a Man's aims is by all men agreed to be Beatitude ; that is , his being completely well , and in a condition of enjoying the most happienss that this nature is capable of . For arrival wherto , 't is impossible to pitch upon the direct and sure means , unless it be first determin'd , whether the Beatitude we speak of belong to this life , or be not to be attaind'd til we come to the next : or rather , whether or no there be another life , besides this , to be happy in . For , if there remains an Eternitie to us , after the short revolution of time we so swiftly run over here on Earth ; 't is clear , that all the happiness which can be imagin'd in this fleeting state is not valuable , in respect of the future ; nor any thing we do here is considerable , otherwise than as it conduces to the making our condition , then better or worse . Now , the way to be sure of this is either Infallible Authority , or Evident Science . They that rely on the first depend of others : and they only know , are absolutely complete of themselvs ; and have within themselvs the Principles wherby to govern their Actions , in what is of highest consequence to them . 'T is true , every body is not of a strain of Wit and Judgment to be of this Rank : and who are not , must be contented to believe others , and be satisfied with what is taught them . But he , that will be of a superiour Orbe must make this his study . This is the adequate entertainment of a worthy person . To conceive how high and excellent this Science of governing a Man in order to Beatitude in the next world is , we may consider how , among all arts that concern this life , the art of a States-man , to whom belongs to see a Common-wealth well govern'd , is by much the noblest : All other arts are but ministerial to him . He makes use of the Souldier , of the Lawyer , of the Orator , of the Antiquary , of the Physician , as best conduces to the end he aims at , of making the Common wealth he governs happy and flourishing . All other meaner Trades serve him in a yet lower degree . Yet after all , he must take his measures from the Metaphysician or Divine . For , since the government of a Society of men aims at giving them the best being they are capable of ; and , since Man's well-being here in this life is but instrumentally good , as being the means for him to be well in the next life ; 't is evident , the States-man's art is but instrumental to That , which shews how every particular man must govern his life , to be partaker of a happy Eternity : And consequently , if a Statesman has not this Science , he must be subject to a braver man , than himself , whose province is to direct all his actions to This end . We are told , how reverently great Caesar listned to the discourses of learned Achoreus , how observant Alexander was of his Master Aristotle , how secure Nero trode whiles Seneca guided his steps , how humble Constantine was to St. Sylvester's precepts , how Charlemain govern'd himself in his most important actions by Alcuine's advice : In a word , all the Great-men of Antiquity , as well among the Romans as among the Grecians , had their Philosophers and Divines , in their kind , belonging to them ; from whom they might derive rules of living and doing as they ought upon all occasions , if themselvs were not Masters in that superiour and all-directing Science . He that sees not by his own light , must , in this dangerous Ocean , steer by the Lantern which another hangs out to him . If the person he relies on , either withholds the light from him , or shews him a false one , he is presently in the dark , and cannot fail of losing his way . How great an authority had the Augurs and Priests among the rude Romans , to forbid any Publick act or break any Assembly , upon pretence of Religious duties ; when they liked not the business in agitation ? The like may interessed Divines among Christians do , if the Ministers of State have not some insight into Divinity . He leads a vexatious life , who , in his noblest actions , is so gored with scruples that he dares not make a step , without the authority of another to warrant him . Yet , I do not conclude that he , whom I design by the character of a Brave Man , should be a professed or complete Metaphysician or Divine , and consummate in every curious circumstance that belongs to this Science ; it suffices him to know it in bulk , and have so much Divinity , as , in common occurrents , to be able to govern himself , and , in special ones , to understand what and why his Divine perswades him to any thing ; so that even then , though not without help , yet he governs himself , and is not blindly govern'd by another . He that aims at being a perfect Hors-man , is bound to know in general ( besides the art of Riding ) the nature and temper of Horses ; and to understand the different qualities of Bits , Saddles , and other utensils of a Hors-man : But , the utmost exactness in these particulars belongs to Farriers , Sadlers , Smiths , and other Tradesmen ; of all which the judicious Rider knows how to make due use , when he has occasion , for his principal end , which is , orderly governing his Horse . In like manner , he , whom we design by a complete Brave Man , must know solidity , the main End he is in the World for : and withall , how to serve himself , when he pleases and needs , of the Divine's high Contemplations , of the Metaphysician's subtile Speculations , of the Natural-Philosopher's minute Observations , of the Mathematician's nice Demonstrations , and whatever else of particular Professions may conduce to his End ; though without making any of them his profess'd business . To lay grounds for such knowledg as this is the scope of my ensuing Discourse . My first aim was to beget it in my self : to which end the digesting my thoughts into Order , and the setting them down in Writing , was necessary ; for , without such strict examination , as the pening them affords one means to make , they would hardly have avoided being disjointed and roving ones . Now , that I have done that , my next aim is , that You , to whom I wish as much good as to my self , may reap as much benefit by the Studying it , as I have done by the Composing it . My end then being a private one , ( as looking no further , than You , my Son , and my Self ) I have not endeavour'd to express my Conceptions , either in the Phrase or Language of the Schools . It will serve our turn to comprehend the Substance , without confining our selvs to any scrupulous exactness in what concerns only form And , the same consideration has made me pass slightly over many particulars , in my First Treatise , of the Nature of Bodies ; on which learned and witty men might spin out large Volumns . For , in that part I aim no further , than to shew what may be effected by Corporeal Agents . There , Possibility servs my turn , as well as the determinate indivisible point of Truth . I am obliged to that , only in my main great Theme , the Soul , in regard of which , the numerous crooked narrow cranies , and the restrained flexuous rivolets of Corporeal things , are all contemptible ; further than the knowledge of them serves to the knowledge of the Soul : And a Gallant man , whose thoughts flie at the highest Game , requires no further insight into them , than to satisfie himself by whatway they may be performed ; deeming it far too mean for him , to dwell upon the subtilest of their mysteries for Science sake , Besides this libertie that the scope I aim at allows me , of passing very cursorily over sundry particulars ; I find now , at my reading all over together what I have written ( to deliver it to the Printer ) that , even in that which I ought to have done to comply with my own design and expectation , I am fallen very short : so that , if I had not unwarily too far engaged my self for the present publishing it , truly , I should have kept it by me , till I had once again gone over it . I find the whole piece very confusedly done ; the stile unequal and unpolished ; many particulars ( when they are not absolutely necessary to my main drift ) too slightly touch'd , and far from being driven home : and , in a word , all of it seems to be rather but a loose model and roughcast of what I design to do , than a complete Work throughly finished . But , since , by my overforward promising of this piece to several Friends that have been very earnest for it , I have now brought my self to that pass , that it would ill become me to delay any longer the publishing of somthing on this Subject ; and that , obligations , of another nature , permit me not at present to dwell any longer upon This , ( besides that so lazy a brain , as mine is , grows soon weary when it has so intangled a skean , as this to unwind ) : I now send it you as it is ; but , with a promise that , at my first leisure , I will take a strict survey of it , and then , in another Edition , will polish , correct and add what shall appear needful to me . If any man shall take the Book out of my hand , invited by the Title and Subject to look into it ; I pray you in my behalf represent to him , how distant my profession is , and how contrary my Education has been to writing of Books . In every Art , the plainest that is , there is an Apprentiship necessary , before it can be expected one should work it in a fashionable piece . The first attempts are always very imperfect aimings ; and scarce discernable what they are meant for , unless the Master guide his Scholars hand . Much more will the same happen in so difficult and spiny an affair , as the writing on such a nice and copious Subject as this is , to one who is so wholly ignorant of the Laws of Method as I am . This free and ingenuous acknowledgment on my side will , I hope , prevail with all ingenuous person , who shall read what I have written , to advertise me fairly ( if they judg it worth their while ) of what they dislike in it : to the end that , in another more accurate Edition , I may give them better satisfaction . For , besides what failings may be in the Matter , I cannot doubt , but even in the Expressions of it , there must often be great obscurity and shortness ; which I , who have my thoughts filled with the things themselvs , am not aware of : So that , what peradventure may seem very full to me , because every imperfect touch brings into my mind the entire notion and whole chain of circumstances belonging to that thing I have so often beaten upon ; may appear very crude and maimed to a Stranger , that cannot guess what I should be at otherwise , than as my direct words lead him . One thing more I shall wish you to desire of them who happily may peruse these two Treatises ; as well for their own sakes , as for mine : And that is , that they will not pass their censure upon any particular piece , or broken parcel of either of them , taken by itself . Let them draw the entire Thrid through their fingers , and examine the consequentness of the Whole Body of the doctrine I deliver ; and let them compare it , by a like survey , with what is ordinarily taught in the Schools : and , if they find in theirs , many bracks and short ends , which cannot be spun into an even piece , and in mine , a fair coherence througout ; I shall promise my self a favourable doom from them , and that they will have an acquiescence in themselvs to what I have here presented them . Whereas , if they but ravel it over looslie , and pitch upon dispuiting against particular Conclusions , that , at the first encounter of them single , may seem harsh to them ; which is the ordinary course of Flashy Wits , who cannot fadome the whole extent of a large discourse : 't is impossible , but that they should be very much unsatisfied of me ; and go away with a perswasion , that some such Truths , as , upon the whole matter , are most evident ( one stone in the Arch supporting another , and the whole ) , are meer Chymeras and wild Paradoxes . But ( Son ) 't is time my Book should speak it self , rather than I speak any longer of it here . Read it carefully over , and let me see , by the effects of your Governing your self , that you make such right use of it , as I may be comforted in having chosen you to bequeath it to . God in Heaven bless you . Paris the last of August , 1644. Your loving Father , KENELM DIGBY . TABLE Of the First TREATISE CONCERNING BODIES . PREFACE . CHAP. I. A Preamble to the whole Discourse ; Concerning Notions in general . 1. Quantity is the first , and most obvious affection of a body . 2. Words do not express things as they are in themselvs , but only as they are painted in the minds of men . 3. The first error that may arise from hence ; which is a multiplying of things , where no such multiplication is really found . 4. A second errour : the conceiving many distinct things as really one thing . 5. Great care to be taken to avoid the errours which may arise from our mannner of understanding things . 6. Two sorts of words to express our notions , the one common to all men , the other proper to scholars . 7. Great errours arise by wresting words from their common meaning to express a more particular or studied notion . CHAP. II. Of Quantity 1. We must know the vulgar and common notion of Quantity , that we may understand the nature of it . 2. Extension or divisibility is the common notion of Quantity . 3. Parts of Quantity a●e not actually in their whole . 4. If parts were actually in their whole , Quantity would be composed of indivisibles . 5. Qantity cannot be composed of indivisibles . 6. An objection to prove that parts are actually in Quantity ; with a declaration of the mistake from whence it proceeds . 7. The solution of the former objection : and that sense cannot discern whether one part be distinguished from another , or no. 8. An enumeration of the several specieses of Quantity , which confirmes that the essence of it is divisibility . CHAP. III. Of Rarity and Density . 1. What is meant by Rarity and Density . 2. It is evedent that some bodies are rare and others Dense ; though obscure , how they are such . 3. A brief enumeration of the several properties belonging to rare and dense bodies . 4. The Opinion of those Philosophers declared , who put rarity to consist in an actual division of a body into little parts . 5. The former opinion rejected , and the ground of their errour discovered . 6. The opinion of those Philosophers related , who put rarity to consist in the mixtion of vacuity among bodies . 7. The opinion of vacuities refuted . 8. Rarity and Density consist in the severall proportions which Quantity hath to its Substance . 9. All must admit in Physical bodies , a Metaphysical composition . CHAP. IV. Of the four First Qualities : and of the four Elements : 1. The notions of Density and rarity have a latitude capable of infinite variety . 2. How moistness and driness are begotten in dense bodies . 3. How moistness and dryness are begotten in rare bodie . 4. Heat is a property of rare bodies , and cold of dense ones . 5. Of the two dense bodies , the less dense is more cold : but of the two rare ones , the less rare , is less hot . 6. The extreme dense body is more dry , than the extreme rare one . 7. There are but four simple bodies : and these are rightly named Elements . 8. The Authour doth not determine whether every Element doth comprehend under its name one onely lowest species , or many : nor whether any of them be found pure . CHAP. V. Of the operations of the Elements in general . And of their Activities compared with one another . 1. The first operation of the Elements is division , out of which results local motion . 2. What place is , both notionally and really . 3. Local motion is that division , wherby a body changes its place . 4. The nature of quantity of it self is sufficient to unite a body to its place . 5. All operations amongst bodies are either local motions , or such as follow out of local motion . 6. Earth compared to Water in activity . 7. The manner wherby fire gets into fewel , proves that it exceeds earth in activity . 8. The same is proved by the manner , wherby fire comes out of fewel and works upon other bodies . CHAP. VI. Of Light , what it is . 1. In what sense the Authour rejects qualities . 2. In what sense the Authour admits of qualities . 3. Five arguments proposed to prove that light is not a body . 4. The two first reasons to prove Light a body , are , the resemblance it hath with fire ; and because if it were a quality , it would always produce an equal to it self . 5. The third reason , because if we imagine to our selvs the substance of fire to be rarified , it will have the same appearances which Light hath . 6. The fourth reason , from the manner of the generation and corruption of light , which agrees with fire . 7. The fifth reason , because such properties belong to light as agree onely to bodies . CHAP. VII . Two Objections answer'd a gainst light being fire ; a more ample proof of its being such . 1. That all light is hot , and apt to heat . 2. The reason why our bodies for the most part do not feel the heat of pure light . 3. The experience of burning glasses , and of soultry gloomy weather , prove light to be fire . 4. Philosophers ought not to judg of things , by the rules of vulgar people . 5. The different names of light and fire proceed from different Notions of the same Substance . 6. The reason why many times fire and heat are deprived of light . 7. What becometh of the body of light when it dies . 8. An experiment of some , who pretend that light may be precipitated into powder . 9. The Authors opinion concerning Lamps , pretended to have leen found in Tombs , with inconsumptible lights . CHAP. VIII . An answer to three other Objections formerly proposed , against Light being a Substance . 1. Light is not really in every part of the room it enlightneth , nor fills entirely any sensible part of it , though it seem to us to do so . 2. The least sensible point of a diaphanous body hath room sufficient to contain both air and light , together with a multitude of beams issuing from several lights , without penetrating one another . 3. That light doth not enlighten any room in an instant , and that the great celerity of its motion makes it imperceptible to our senses . 4. The reason why the motion of light is not discern'd coming towards us , and that there is some real tardity in it . 5. The Planets are not certainly ever in that place where they appear to be . 6. The reason why light , being a body , doth not by its motion shatter other bodies into pieces . 7. The reason why the body of light is never perceiv'd to be fan'd by the wind . 8. The Reasons for , and against lights being a body compared together . 9. A summary repetition of the reasons which prove that light is fire . CHAP. IX . Of Local Motion in common . 1. No local motion can be perfored without succession . 2. Time is the common measure of all succession . 3. What velocity is , and that it cannot be infinite . 4. No force so little , but is able to move the greatest weight im●nable . 5. The chief principle of Mechannicks , deduced out of the former discourse . 6. No movable can pass from rest to any determinate degree of velocity , or from a lesser degree to a greater , without passing through all the intermediate degres which are below the obtained degree . 7. The conditions which help to motion , in the movable , are three ; in the medium , one . 8. No body hath any intrinsecal virtue to move it self towards any determinate part of the Universe . 9. The encrease of motion is always made in the proportion of the odd numbers . 20. No motion can encrease for ever , or without coming to a period . 11. Certain Problems resolved , concerning the proportion of some moving Agents compared to their effects . 12. When a movable comes to rest , the motion decreases according to the Rules of encrease . CHAP. X. Of Gravity and Levity ; and of Local Motion commonly term'd Natural . 1. Those motions are call'd natural which have constant causes , and those violent which are contrary to them . 2. The first and most general opeperation of the Sun is the making and raising of atomes . 3. The light rebounding from the earth with atomes causes two streams in the air , the one ascending , the other descending ; and both of them in a perpendicular line . 4. A dense body placed in the air between the ascending and descending stream , must needs descend . 5. A more particular explication of all the former doctrine touching gravity . 6. Gravity and Levity do not signifie an intrinsecal inclination to such a motion in the bodies themselvs which are term'd heavy and light . 7. The more dense a body is , the more swiftly it descends . 8. The velocity of bodies descending doth not encrease in proportion to the difference that may be between their several densities . 9. More or lesse gravity produces a swifter or a slower descending of a heavy body . Aristotles argument to disprove motion in vacuo is made good . 10. The reason why , at the inferior quarter of a circle , a body descends faster by the Arch of that quarter , than by the cord of it . CHAP. XI . An answer to objections against the causes of Natural Motion ▪ avow'd in the former Chapter ; and a refutation of the contrary opinion . 1. The first objection answered ; why a hollow body descends slower than a solid one . 2. The second objection answer'd and the reason shown , why atomes do continually overtake the descending dense body . 3. A curious question left undecided . 4. The fourth objection answer'd ; why the descent of the same heavy bodies is equal in so great inequality of the atomes which cause it . 5. The reason why the shelter of a thick body doth not hinder the descent of that which is under it . 6. The reason why some bodies sink , others swim . 7. The fifth objection answer'd ; concerning the descending of heavy bodies in streams . 8. The sixth objection answered ; and that all heavy elements doe weigh in their own spheres . 9. The seventh objection answer'd ; and the reason why we do not feel the course of the air and atomes that beat continually upon us . 10. How , in the same body , gravity may be greater than density , and density than gravity ; though they be the same thing . 11. The opinion of gravities being an intrinsecal inclination of a body to the centea , refuted by reason . 12. The same opinion refutedly several experiences . CHAP. XII . Of Violent Motion . 1. The State of the question touching the cause of violent motion . 2. That the medium is the only cause which continues violent motion . 3. A further explication of the former doctrine . 4. That the air hath strength enough to continue violent motion in a moveable . 5. An answer to the first objection ; that air is not apt to conserve motion : and how violent motion comes to cease . 6. An answer to the second objection ; that the air hath no power over heavy bodies . 7. An answer to the third objection , that an arrow should fly faster broad wayes than long ways . CHAP. XIII . Of three sorts of Violent motion , Reflection , Undulation , and Refraction . 1. That reflection is a kind of violent motion . 2. Reflection is made at equal angles . 3. The causes and properties of undulation . 4. Refraction at the entrance into the reflectent body is towards the perpendicular , at the going out , is from it ; when the second superficies is parallel to the first . 5. A refutation of Monsieur des Cartes his explication of refraction . 6. An answer to the arguments brought in favour of Monsieur des Cartes his opinion . 7. The true cause of refraction of light , both at its entrance , and at its going out from the refleing body . 8. A general rule to know the nature of reflection and refractions , in all sorts of surface . 9. A body , of greater parts and greater pores , makes a greater refraction , than one of lesser parts and lesser pores . 10. A confirmation of the former doctrine , out of the nature of bodies that refract light . CHAP. XIV . Of the composition , qualities , & Generation of mixed Bodies . 1. The connexion of this chapter with the rest , and the Authours intent in it . 2. That there is a least sise of bodies ; and that this least sise is found in fire . 3. The first conjunction of parts is in bodies of least sise ; and it is made by the force of Quantity . 4. The second sort of conjunction , is compactedness in simple Elements , and it proceeds from density . 5. The third conjunction is of parts of different Elements , and it proceeds from quantity and density together . 6. The reason why liquid bodies do easily joyn together , and dry ones difficultly . 7. That no two hard bodies can touch one another immediately . 8. How mixed bodies are framed in general . 9. The cause of the several degrees of solidity in mixed bodies . 10. The Rule whereto are reduced all the several combinations of Elements , in compounding of mixed bodies . 11. Earth and water are the basis of all permanent mixed bodies . 12. What kind of bodies those are , where water is the basis , and earth the predominant Element over the other two . 13. Of those bodies where , water being the basis , air is the predominant Element . 14. What kind of bodies result , where water is the basis , and fire the predominant Element . 15. Of those bodies where water is in excess ; it alone being both the basis and the predominant Element . 16. Of those bodies ; where earth alone is the basis , and also the predominant in excess over the other three Elements . 17. Of those bodies where earth is the basis , & water is the predominant element over the other two . 18. Of those bodies where , earth being the basis , air is the predominant . 19. Of those bodies where , earth being the basis , fire is the predominant . 20. All the second qualities of mixed bodies arise from several combinations of the first qualities ; and are at last resolv'd into several degrees of rarity & density . 21. That in the Planets & Stars there is a like variety of mixed bodies caused by light , as here on earth . 22. In what manner the Elements work on one another , in the composition of mixed bodies : and , in particular , fire , which is the most active . 23. A particular declaration touching the generation of Metals . CHAP. XV. Of the Dissolution of Mixed Bodies . 1. Why some bodies are brittle and others tough , or apt to withstand outward violence , the first instrument to dissolve mixed bodies . 2. How outward violence doth work on the most compacted bodies . 3. The several effects of fire , the second and chiefest instrument to dissolve all compounded bodies . 4. The reason why some bodies are not dissolved by fire . 5. The reason why fire melteth gold , but cannot consume it . 6. Why Lead is easily consumed , and calcinted by fire . 7. Why , and how some bodies are divided by fire into Spirits , Waters , Oyls , Salts , and Earth . And what those parts are . 8. How water , the third instrument to dissolve bodies , dissolvs calx into salt , and so into terra damnata . 9. How water , mingled with salt , becomes a most powerful Agent to dissolve other bodies . 10. How putrefaction is caused . CHAP. XVI . An Explication of certain Maxims touching the operations and qualies of bodies : and whether the Elements be found pure in any part of the world . 1. What is the Sphere of activity in corporeal agents . 2. The reason why no body can work in distance . 3. An objection answer'd , against the manner of explicating the former axiome . 4. Of re-action : and first , in pure local motion , that each Agent must suffer in acting , and act in suffering . 5. The former Doctrine applyed to other local motions design'd by particular names . And that Suisseths argument is of no force against this way of doctrine 6. Why some notions do admit of intension and remission ; and others not . 7. That , in every part of our habitable world , all the four elements are found pure in small atoms , but not in any great bulk . CHAP. XVII . Of Rarefaction and Condensation , the two first motions of Particular bodies . 1. The Authours intent in this and the following chapters . 2. That bodies may be rarified , both by outward and inward heart ; and how this is perform'd . 3. Of the great effects of Rarefaction . 4. The first manner of condensation by heat . 5. The second manner of condensation by cold . 6. That Ice is not water rarified , but condensed . 7. How Wind , Snow , and Hail are made ; and wind by rain allaid . 8. How parts , of the same or divers bodies , are joyn'd more strongly together by condensation . 9. Vacuities cannot be the reason , why water , impregnated to the full with one kind of salt , will notwithstanding receive more of another . 10. The true reason of the former effect . 11. The reason why bodies of the same nature do joyn more easily together than others . CHAP. XVIII . Of another motion belonging to Particular bodies , called Attraction ; and of certain operations term'd Magical . 1. What Attraction is , and from whence it proceeds . 2. The true sense of the Maxime , that Nature abhors from vacuitys . 3. The true reason of attraction . 4. Water may be brought by the force of attraction to what height soever . 5. The doctrine touching the attraction of water in Syphons . 6. That the Syphon doth not prove water to weigh in its own orb . 7. Concerning attraction caus'd by fire . 8. Concerning attraction made by virture of hot bodies , amulets , &c 9. The natural reason given for divers operations , esteem'd by some to be magical . CHAP. XIX . Of three other motions belonging to particular bodies , Filtration , Restitution , and Electrical attraction . 1. What is Filtration , and how it is effected . 2. What causes the water in Filtration to ascend . 3. Why the filter will not drop , unless the label hang lower than the water . 4. Of the motion of Restitution ; and why some bodies stand bent , others not . 5. Why some bodies return only in part to their natural figure ; others entirely . 6. Concerning the nature of those bodies which shrink aand stretch . 7. How great and wonderful effects proceed from small , plain , and simple principles . 8. Concerning Electrical attrat●on and the causes of it . 9. Cabeus his opinion refuted , concerning the cause of Electrical motions . CHAP. XX. Of the Loadstones generation ; and its particulas motions . 1. The extreme heat of the Sun under the Zodiack , draws a stream of air from each Pole , into the torrid Zone . 2. The atomes of these two streams coming together , are apt to incorporate with one another . 3. By the meeting and mingling together of these streams at the Equator , divers Rivolets of Atomes of each Pole are continuated from one Pole to the other . 4. Of these Atomes , incorporated with some fit matter in the bowels of the earth , is made a stone . 5. This stone works by emanatitions , joyn'd with agreeing streams that meet them in the air ; and , in fine , it is a Loadstone . 6. A Method for making experiences upon any subject . 7. The Loadstones generation , by Atomes flowing from both Poles , is confirmed by experiments observed in the stone it self . 8. Experiments to prove that the Loadstone works , by emanations meeting with agreeing streams . CHAP. XXI . Positions drawn out of the former doctrine , and confirm'd by experimental proofs . 1. The operations of the Loadstone are wrought by bodies , and not by qualities . 2. Objections against the former position answer'd . 3. The Loadstone is imbu'd with his vertue from another body . 4. The vertue of the loadstone is a double , and not one simple , virtue . 5. The vertue of the Loadstone works more strongly in the Poles of it , than in any other part . 6. The loadstone sends forth its emanations spherically . Which are of two kinds ; and each kind is strongest in that hemisphere , through whose polary parts they issue out . 7. Putting two loadstones within the sphere of one another , every part of one loadstone doth not agree with every part of the other loadstone . 8. Concerning the declination , and other respects of a needle , towards the loadstone it touches . 9. The vertue of the loadstone goes from end to end in lines almost parallel to the axis . 10. The virtue of a loadstone is not perfectly spherical , though the stone be such . 11. The intention of nature , in all the operations of the loadstone , is to make an union betwixt the attractive and the attracted bodies . 12. The main Globe of the earth not a loadstone . 13. The loadstone is generated , in all parts or climates of the earth . 14. The conformity betwixt the two motions of magnetick things , and of heavy things . CHAP. XXII . A solution of certain Problems concerning the Loadstone ; and a short summ of the whole doctrine touching it . 1. Which is the North , and which the South Pole of a loadstone . 2. Whether any bodies besides magnetick ones be attractive . 3. Whether an iron placed perpendicularly towards the earth , doth get a magnetical virtue of pointing , towards the North , or towards the South , in that end that lies downwards . 4. Why loadstones affect iron better than one another . 5. Gilbert's reason refuted , touching a capped loadstone that takes up more iron , than one not capped and an iron impregnated , that in some case draws more strongly than the stone it self . 6. Galileus his opinion touching the former effects refuted . 7. The Authours solution to the former questions . 8. The reason why , in the former case , a lesser Load stone draws the interjacent iron from the greater . 9. Why the variation of a touched needle from the North , is greater the nearer you go to the Pole. 10. Whether , in the same part of the world , a touched needle may at one time vary more from the North , and at another time lesse . 11. The whole doctrine of the load stone summ'd up in short . CHAP. XXIII . A description of two sorts of Living creatures ; Plants and Animals : and how they are framed in common to perform vital motion . 1. The connexion of the following Chapters with the precedent . 2. Concerning several compositions of mix'd bodies . 3. Two sorts of living creatures . 4. An engin to express the first sort of living creatures . 5. An other engin by which may be express'd the second sort of living creatures . 6. The two former engin● , and some other comp●risons upplyed express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of living creatures . 7. How plants are fram'd . 8. How Sensitive creatures are form'd . CHAP. XXIV . A more particular survey of the generation of Animals ; in which is discover'd what part of the animal is first generated . 1. The opinion that the seed contains formally every part of the parent . 2. The former opinion rejected . 3. The Authours opinion of this question . 4. Their opinion refuted , who hold that every thing contains formally all things . 5. The Authours opinion concerning the generation of Animals declared and confirm'd . 6. That one substance is chang'd into another . 7. Concerning the ●atching of Chickens , and the generation of other animals . 8. From whence it ●ppens that the defi● 〈◊〉 〈◊〉 ●scences of the 〈◊〉 〈◊〉 〈◊〉 seen in their children . 9. The difference between the Authours opinion and the former . 10. That the heart is i●ued with the general● sp●ific virtues of the whole body 〈◊〉 confirm'd the doctrine of the two former paragraphs . 11. That the heart is the first part generated in a living creature . CHAP. XXV . How a Plant or Animal comes to that Figure it hath . 1. That the Figure of an Animal is produced by ordinary second causes , as well as any other corporeal effect . 2. That the several figures of bodies proceed from a defect in one of the three dimensions , caused by the concurrence of accidental causes . 3. The former doctrine is confirmed by several instances . 4. The same doctrine apply'd to Plants . 5. The same doctrine declared in leafs of trees . 6. The same apply'd to the bodies of Animals . 7. In what sense the Authour admits of Vis formatrix . CHAP. XXVI . How motion begins in Living creatures . And of the Motion of the Heart , Circulation of the Blood , Nutrition , Augmentation , and corruption or death . 1. From whence proceeds the primary motion and growth in Plants . 2. Monsieur des Cartes his opinion touching the motion of the heart . 3. The former opinion rejected . 4. The Authours opinion concerning the motion of the heart . 5. The motion of the heart depends originally of its fibers irrigated by bloud . 6. An objection answer'd against the former doctrine . 7. The circulation of the bloud and other effects that follow the motion of the heart . 8. Of Nutrition , 9. Of Augmentation . 10. Of death and sickness . CHAP. XXVII . Of the motions of Sense and of the Sensible Qualities in gegeral ; & in particular of those which belong to Touch , Tast , and Smelling . 1. The connexion of the subsequent Chapters with the precedent . 2. Of the senses and sensible qualities in general : And of the end for which they serve . 3. Of the sense of touching : and that both it and its qualities are bodies . 4. Of the tast and its qualities ; that they are bodies . 5. That the smell and its qualities are real bodies . 6. Of the conformity betwixt the two senses of smelling and tasting . 7. The reason why the sense of smelling is not so perfect in man as in beasts : with a wonderful history of a man who could wind sent as well as any beast . CHAP. XXVIII . Of the sense of Hearing , and of the sensible quality , Sound . 1. Of the sense of hearing : and that sound is purely motion . 2. Of divers arts belonging to the sense of hearing : all which confirm that sound is nothing but motion . 3. The same is confirmed by the effects caused by great noises . 4. That solid bodies may convey the motion of the air , or sound , to the Organe of hearing . 5. Where the motion is interrupted , there is no sound . 6. That not only the motion of the air , but all other motions coming to our ears , make sound . 7. How one sense may supply the want of another . 8. Of one who could discern sounds of words with his eyes . 9. Divers reasons to prove sound to be nothing else but a motion of some real body . CHAP , XXIX . Of Sight and Colours . 1. That colours are nothing but light mingled with darkness ; or the disposition of a bodies superficies apt to reflect light so mingled . 2. Concerning the disposition of those bodies which produce white or black colours . 3. The former doctrine confirmed by Aristotles authority , reason , and experience . 4. How the diversity of colours do follow out of various degrees of rarity and density . 5. Why some bodies are diaphanous , others opacous . 6. The former doctrine of colours confirmed by the generation of white and black in bodies . CHAP. XXX . Of luminous or apparent Colours . 1. Apparitions of colours through a prism or trianglar glass are of two sorts . 2. The several parts of the object make several angles at their entrance into the prism . 3. The reason why sometimes the same object appears through the prism in two places ; and in one place more lively , in the other place more dim . 4. The reason of the various 〈◊〉 lou● that appear in looking th●rough a prism . 5. The reason why the prism , in one position , may make the colours appear quite contrary to what they did , when it was in another position . 6. The reason of the various colours in general , by pure light passing through a prism . 7. Upon what side every colour appears that is made by pure light passing through a prism . CHAP. XXXI . The causes of certain appearances in luminous Colours ; with a conclusion of the discourse touching the Senses and the Sensible Qualities . 1. The reason of each several colour in particular , caused by light passing through a prism . 2. A difficult problem resolved touching the Prism . 3. Of the rainbow , and how , by the colour of any body , we may know the composition of the body it self . 4. That all the sensible qualities are real bodies , resulting out of several mixtures of rarity and density . 5. Why the senses are onely five in number : with a conclusion of all the former doctrine concerning them . CHAP. XXXII . Of Sensation , or the motion wherby sense is properly exercised . 1. Monsieur des Cartes his 〈◊〉 〈◊〉 〈◊〉 2. The Authours opinion touching sensation . 3. Reasons to perswade the Authours opinion . 4. That vital spirits are the immediate instruments of sensation by conveying sensible qualities to the brain . 5. How sound is convey'd to the brain by vital spirits . 6. How colours are convey'd to the brain by vital spirits . 7. Reasons against Monsieur des Cartes his opinion . 8. That the symptomes of the palsy do no way confirm Monsieur des Cartes his opinion . 9. That Monsieur des Cartes his opinion cannot give a good account , how things are conserv'd in the memory . CHAP. XXXIII . Of Memosy . 1. How things are conserv'd in the memory . 2. How things conserv'd in the memory are brought back into the phantasie . 3. A confirmation of the former doctrine . 4. How things renew'd in the phantasie return , with the same circumstances that they had at first . 5. How the memory of things past is lost , or confounded ; and ●en it is repaired again . CHAP. XXXIV . Of Voluntary motion , Natural faculties , and Passions . 1. Of what matter the brain is composed . 2. What is voluntary motion . 3. What those powers are which are called natural faculties . 4. How the attractive and secretive faculties work . 5. Concerning the concoctive faculty . 6. Concerning the retentive and expulsive faculties . 7. Concerning expulsion made by Physick . 8. How the brain is moved to work voluntary motion . 9. Why pleasing objects do dilate the spirits , and displeasing ones contract them . 10. Concerning the five senses , for what use and end they are . CHAP. XXXV . Of the material instrument of Knowledge and Passion ; of the several effects of passion ; of pain and pleasure ; and how the vital spirits are sent from the brain into the intended parts of the body , without mistaking their way . 1. That Septum Lucidum is the seat of the phansie : 2. What causes us to remember , not only the object it self , but also that we have thought of it before . 3. How the motions of the phantasie are derived to the heart . 4. Of pain and pleasure . 5. Of Passion . 6. Of several pulses caused by passions . 7. Of several other effects caused naturally in the body by passions . 8. Of the Diaphragma . 9. Concerning pain and pleasure caused by the memory of things past . 10. How so small bodies as atomes are , can cause so great motions in the heart . 11. How the vital spirits sent from the brain do run to the intended part of the body without mistake . 12. How men are blinded by passion . CHAP. XXXVI . Of some actions of Beasts that seem to be formal acts of reason ; as doubting , resolving , inventing . 1. The order and connexion of the subsequent Chapters . 2. From whence proceeds the doubting of beasts . 3. Concerning the invention of Foxes and other beasts . 4. Of Foxes that catch Hens by lying under their roost , and by gazing upon them . 5. From whence proceeds the foxes intention to rid himself of fleas . 6. An explication of two other inventions of Foxes . 7. Concerning Montagu's argument , to prove that Dogs make Syllogismes . 8. A declaration how some tricks are performedly Foxes , which which seem to argue discourse . 9. Of the Jaccatray's invention in calling Beasts to himself . 10. Of the Jaccals design in serving the Lion. 11. Of several inventions of fishes . 12. A discovery of divers thing done by Hares , which seem to argue discourse . 13. Of a Fox reported to have weighed a Goose , before he would venture with it over a River ; and of Fabulous stories in common . 14. Of the several cryings , and tones of beasts : with a refutation of those Authors who maintain them to have compleat languages . CHAP. XXXVII . Of the Docility of some irrational Animals ; and of certain continuate actions of a long tract of time , so orderly performed by them , that they seem to argue knowledge in them . 1. How Hawks and other creatures are taught to do what they are brought up to . 2. Of the Baboon that played on a Guittar . 3. Of the teaching of Elephants , & other beasts to do divers tricks . 4. Of the orderly train of actions performed by beasts in breeding their young ones . CHAP. XXXVIII . Of Prescience of future events , Providences , the knowing of things never seen before ; and such other actions , observed in some living Creatures , which seem to be even above the reason that is in man himself . 1. Why Beasts are afraid of men . 2. How some qualities , caused at first by change in beasts , may pass by generation to the whole off spring . 3. How the Parents phantasie oftentimes works strange effects in their issue . 4. Of Antipathies . 5. Of Sympathies . 6. That the Antipathy of beasts towards one another , may be taken away by assuefaction . 7. Of longing marks seen in children . 8. Why divers men hate some certain meats , & particularly Cheese . 9. Concerning the providence of Ants in laying up in store for winter . 10. Concerning the foreknowing of beasts . The Conclusion of the first Treatise . TABLE Of the Second TREATISE CONCERNING Mans Soul. PREFACE . CHAP. I. OF simple Apprehensions . 1 what is a right apprehension of a thing . 2. The very thing it self is truly in his understanding , who rightly apprehends it . 3. The apprehensions of things , coming to us by our senses , are resolvable into other more simple apprehensions . 4. The apprehension of a Being is the most simple , and Basis of all the rest . 5. The apprehension of a thing is in next degree to that of Being , and it is the Basis of all the subsequent ones . 6. The apprehension of things known to us by our senses , consists in certain respects betwixt two things . 7. Respect or relation hath not really any formal being , but only in the apprehension of man. 8. That Existence or Being is the proper affection of man ; and that mans soul is a comparing power . 9. A thing by coming into the understanding of man loses nothing of its own peculiar nature . 10. A multitude of things may be united in mans understanding , without being mingled or confounded together . 11. Of abstracted and concrete terms . 12. Of universal notions . 13. Of apprehending a multitude under one notion . 14. The power of the understanding reaches as far as the extent of Being . CHAP. II. Of thinking and knowing . 1. How a judgment is made by the understanding . 2. That two or more apprehensions are identified in the soul , by uniting them in the stock of being . 3. How the notions of a substantive & an adjective are united in the soul by the common stock of being 4. That a setled judgment becomes a part of our soul. 5. How the soul comes to deem , or settle a judgment . 6. How opinion is begotten in the understanding . 7. How faith is begotten in the unstanding . 8. Why truth is the perfection of a reasonable Soul : and why it is not found in simple apprehensions , as well as in Enuntiations . 9. What is a solid judgment , and what a slight one . 10. What is an acute judgment , and what a dull one . 11. In what consists quickness , and clearness of judgment ; and their opposite vices . CHAP. III. Of Discoursing . 1. How discourse is made . 2. Of the figures and moods of syllogisms . 3. That the life of man as man consists in discourse ; and of the vast extent of it . 4. Of humane actions ; and of those that concern our selvs . 5. Of humane actions , as they concern our neighbours . 6. Of Logick . 7. Of Grammar . 8. Of Rhetorick . 9. Of Poetry . 10. Of the power of speaking . 11. Of arts that concern dumb and insensible creatures . 12. Of Arithmetick . 13. Of Prudence . 14. Observations upon what has been said in this Chapter . CHAP. IV. How a Man proceeds to Action . 1. That humane actions proceed from two several principles , understanding and sense . 2. How our general and inbred maximes concur to Humane Actions . 3. That the rules and maximes of arts works positively in us , though we think not of them . 4. How the understanding casts about , when it wants sufficient grounds for action : 5. How reason rules over sense and passion . 6. How we recall our thoughts from distractions . 7. How reason is sometimes overcome by sense and passion . CHAP. V. Containing proofs out of our Single apprehensions , that our Soul is Incorporeal . 1. The connexion of the subsequent Chapters with the precedent . 2. The existence of corporeal things in the soul , by the power of apprehension , proves her to be immaterial . 3. The notion of Being , which is innate in the Soul , proves the same . 4. The same is proved by the notion of respects . 5. That corporeal things are spiritualized in the understanding , by means of the souls working in and by respects . 6. That the abstracting of Notions from all particular and individual accidents proves the the immateriality of the soul. 7. That the universality of abstracted notions proves the same . 8. That collective apprehensions proves the same . 9. The operations of the soul drawing always from multitude to unity , prove the same . 10. The difference betwixt the notion of a thing in our understanding , and the impression that corresponds to the same thing in our phansie , proves the same . 11. The apprehension of negations and privations proves the same . CHAP. VI. Containing proofs out of our souls operations , in knowing or deeming any thing , that she is of a spiritual nature . 1. The manner of judging or deeming , by apprehending two things to be identified , proves the soul to be immaterial . 2. The same is proved by the manner of apprehending opposition in a negative judgment . 3. That things in themselvs opposite to one another , having no opposition in the soul , proves the same . 4. That the first truths are identified to the soul. 5. That the soul hath an infinite capacity , and consequently is immaterial . 6. That the opposition of contradictory propositions in the soul , proves her immateriality . 7. How propositions of eternal truth , prove the immateriality of the soul. CHAP. VII . That our Discoursing proves our Soul to be incorporeal . 1. That in discoursing , the soul contains more in it at the same time , than is in the phantasy ; which proves her to be immaterial . 2. That the nature of discourse proves the soul to be order'd to infinite knowledge ; and consequently immaterial . 3. That the most natural objects of the soul are immaterial , and consequently the soul her self is such . CHAP. VIII . Cantaining proofs out of our manner of proceeding to action , that our Soul is incorporeal . 1. That the souls being a power to order things , proves her to be immaterial . 2. That the Souls being able to move without being moved , proves her to be immaterial . 3. That the souls proceeding to action with an universality and indifferency , proves the same 4. That the quiet proceeding of reason proves the same . 5. A conclusion of what hath been said hitherto in this second Treatise . CHAP. IX . That our soul is a Substance , and Immortal . 1. That Mans soul is a substance . 2. That man is compounded of some other substance , besides his body . 3. That the Soul subsists of it self , independently of the body . 4. Two other arguments to prove the same ; one positive , the other negative . 5. The same is proved , because the soul cannot be obnoxious to the cause of mortality . 6. The same is proved because the Soul hath no contrary . 7. The same is proved from the end for which the Soul was created . 8. The same is proved , because she can move without being moved . 9. The same is proved from her manner of operation , which is grounded in being . 10. Lastly , it is proved from the science of Morality ; the principles wherof would be destroyed , if the soul were mortal . CHAP. X. Declaring what the Soul of a man , separated from his body , is , and of her knowledg and manner of working . 1. That the Soul is one simple knowing act , which is a pure substance , and nothing but substance . 2. That a separated Soul is in no place , and yet is not absent from any place . 3. That a separated Soul is not in time , nor subject to it . 4. That the Soul is an active substance , and all in it is activity . 5. A description of the Soul. 6. That a separated Soul knows all that which she knew , whilst she was in her body . 7. That the least knowledge which the Soul acquires in her body , of any one thing , causes in her , when she is separated from her body , a complete knowledge of all things whatever . 8. An answer to the objections of some Peripateticks , who maintain the Soul to perish with the body . 9. The former Peripateticks refuted out of Aristotle . 10. The operations of a separated soul compared to her operations in her body . 11. That a separated soul is in a state of pure being , and consequently immortal . CHAP. XI . Shewing what effects the divers manners of living in ths world do cause in a soul , after she is separated from her body . 1. That a Soul in this life is subject to mutation , and may be perfected in knowledge . 2. That the knowledge which a soul gets in this life , will make her knowledge in the next life more perfect and firm . 3. That the soul of men addicted to science , whilest they lived here , are more perfect in the next world , than the souls of unlearned men . 4. That those souls which embrace virtue in this world , will be most perfect in the next ; and those which imbrace vice , most miserable . 5. The state of a vitious soul in the next life . 6. The fundamenatl reason why as well happiness as misery is so excessive in the next life . 7. The reason why mans soul requires to be in a body , and to live for some space of time joyn'd with it . 8. That the misery of the soul in the next world proceeds out of the inequality , and not out of the falsity of her judgments . CHAP. XII . Of the perseverance of a soul , in the state she finds her self in , at her first separation from her body . 1. The explication and proof of that maxime , that , If the cause be in act , the effect must also be . 2. The effects of all such agents as work instantaneously are complete in the first instant that the agents are put . 3. All pure spirits work instantaneously . 4. That a soul separated from her body cannot suffer any change , after the first instant of her separation . 5. That temporal sins are justly punished with eternal pains . The Conclusion . Preface . THis Writing was design'd to have seen the light under the name of One Treatise . But afer it was drawn in Paper , as I cast a view over it , I found the Proaemial part ( which Treats of Bodies ) so ample in respect of the other ( which was the End of it , and for whose sake I medled with it ) that I readily apprehended my Reader would think I had gone much astray from my Text , when , proposing to speak of the Immortality of Mans Soul , three parts of four of the whole Discourse should not , so much as in one word , mention that Soul , whose nature and proprieties , I aim'd at the discovery of . To avoid this incongruity , occasioned me to change the Name and Unity of the Work ; and to make the survay of Bodies , a body by it self ; though subordinate to the Treatise of the Soul : Which , notwithstanding it be less in bulk , than the other , yet I dare promise my Reader , that if he bestow the painsr equisite to perfect himself in it , he will find as much time well spent in the due reading of it , as in the reading of the former Treatise , though far more large . But , I discern an Objection obvious to be made , or rather a Question ; Why I should spend so much time in the consideration of Bodies , wheras none , that has formerly written of this Subject , has in any measure done the like ? I might answer , that they had , on other occasions , first written of the nature of Bodies : as I may instance in Aristotle : and sundry others , who either have themselvs professedly treated the Science of Bodies , or have supposed that part sufficiently perform'd by other pens . But truly , I was by an unavoidable necessity hereto obliged ; which is , a current of doctrin that , at this day , much reigns in the Christian Schools , where Bodies and their overations are explicated after the manner of spiritual things . For we , having very slender knowledge of Spiritual Substances , can reach no further into their nature , than to know that they have certain Powers or Qualities ; but can seldom penetrate so deep , as to descend to the particulars of such Qualities or Powers . Now , our Modern Philosophers have introduced such a course of learning into the Schools , that , to all questions concerning the proper natures of Bodies and their operations , 't is held sufficient to answer , they have a Quality or a Power to do such a thing : And afterwards they dispute , whether this Quality or Power be an Entity distinct from its subject , or no , and how it is separable or unseparable from it , and the like . Consormable to this , who will look into the Books , which are in vogue in these Schools , shall find such Answers , and such controversies every where , and few others . As , of the Sensible Qalities : ask what it is to be white or red , what to be sweet or sowr , what to be odoriferous or stinking , what to be cold or hot ? And you are presently paid with , that it is a Sensible Quality , which has the power to make a Wall , white or red , to make a Meat agreeable or disagreeable to the tast , to make a grateful , or ungrateful Smell to the nose , &c. Likewise they make the same Questions and Resolutions , of Gravity and Levity : as , whether they be qualities , that is , Entities distinct from their subjects ; and whether they be active or passive : which when they have disputed slightly , and in common , with Logical arguments , they rest there , without any further searching into the Physical causes or effects of them . The like you shall find of all strange Effects of them . The Loadstone and Electrical bodies are produced for miraculous , and not understandable things ; and which must be acknowledg'd to work by hidden Qualities , that mans wit cannot reach to . And , ascending to Living Bodies , they give it for a Maxim ; that Life is the action of the same Entity upon it self ; that Sense is likewise a work of an intrinsecal power , in the part we call Sense , upon it self : Which our predecessors held the greatest absurdities that could be spoken in Philosophy . Even some Physicians , that take upon them to teach the curing of our Bodies , often pay us with such terms among them : you have long discourses of a retentive , of an expulsive , of a purging , of a consolidating Faculty ; and so of every thing that either passes in our body , or is apply'd for remedy . And the meaner sort of Physicians know no more , but that such faculties are , though indeed they that are truly Physicians know also in what they consist ; without which knowledg it is much to be fear'd Physicians will do more harm than good . But , to return to our subject : This course of doctrine in the Schools hath forced me to a great deal of pains , in seeking to discover the nature of all such actions ( or of the main part of them ) as were famed for incomprehensible . For , what hope could I have , out of the Actions of the Soul to convince the nature of it to be incorporeal ; If I could give no other account of Bodies Operations , than that they were perform'd by qualities occult , specifical , or incomprehensible ? Would not my Adversary presently answer , that any operation out of which I should press the Souls being spiritual , was perform'd by a corporeal occult quality ? and that , as he must acknowledg it to be incomprehensible , so must I likewise acknowledg other qualities of Bodies to be as incomprehensible : and therfore could not with reason press him , to shew how a Body was able to do such an operation , as I should infer must of necessity proceed from a spirit ; since that neither could I give account how the Loadstone drew Iron , or looked to the North , how a stone and other heavy things were carried downwards , how sight or fantasie was made , how Digestion or purging were effected , and many other such questions which are so slightly resolv'd in the Schools ? Besides this Reason , the very desire of knowledge in my self , and a willingness to be available to others ( at the least so far as to set them on seeking for it , without having a prejudice of impossibility to attain it ) was to me a sufficient motive , to inlarge my discourse to the Bulk it is risen to . For , what a misery is it , that the Flower and best Wits of Christendom ( which flock to the Universities under pretence , and upon hope of gaining knowledge ) should be there deluded ; and , after many years of toyl and expence , be sent home again , with nothing acquired , more than a faculty and readiness to talk , like Parrats of many things ; but not to understand so much as any one , and withal with a perswasion that in truth nothing can be known ? For , setting knowledge aside , what can it avail a man to be able to talk of any thing ? What are those wranglings , where the discovery of Truth is neither sought nor hoped for , but meerly Vanity and Ostentation ? Doth not all tend , to make one seem and appear that which indeed he is not ? Nor let any body take it ill at my hands , that I speak th● of the Modern Schools : for indeed it is rather themselvs , than I that say it . Excepting Mathematicks , let all the other Schools pronounce their own minds ; and say ingenuosly , whether they themselvs believe they have so much as any one Demonstration , from the beginning to the end of the whole course of their Learning : And if all , or the most part , will agree that any one position is demonstrated perfectly , and as it ought to be , and as thousands of conclusions are demonstrated in Mathematicks ; I am ready to undergo the blame of having calumniated them , and will as readily make them amends . But , if they neither will , nor can ; then their own Verdict clears me : and it is not so much I , as they , that make this profession of the shallowness of their Doctrine . And to this purpose I have often heard the Lamentations of divers , as great wits as any that converse in the Shools , complaining of this defect . But , in so great an evidence of the effect , proofs are superfluous . Wherfore , I will leave this Subject , to declare what I have here design'd , and gone about towards the Remedy of this inconvenience . Which is , that , whereas in the Schools there is a loose method , ( or rather none ; but ) that it is lawful , by the liberty of a Commentator , to handle any Question in any place ( which is the cause of the slightness of their doctrine , and can never be the way to any Science or Certitude ) ; I have taken my beginnings from the commonest things that are in Nature . Namely from the Notions of Quantity , and its first Differences , which are the most simple and radical Notions that are , and in which all the rest are to be grounded . From them I endeavour , byimmediate composition of them , and derivation from them , to bring down my discouse to the Elements , which are the primary and most simple bodies in nature : From these I proceed to Compounded Bodies , first , to those that are call'd Mixed , and then to living bodies ; declaring in common the Proprieties and operations that belong to them . And by occasion , as I pass along , I light here and there on those operations which seem most admirable in nature , to shew how they are , or at least , may be performed ; that , though I miss in particular of the industry of Nature , yet I may nevertheless hit my intent which is , to trace out a way , how these , and such like Operations may be effected , by an Exact disposition and ordering ( though intricate ) of Quantitative and Corporeal parts ; and to shew , that they oblige us not to recur to hidden and unexplicable qualities . And , if I have declared so many of these , as may beget a probable perswasion in my Reader , that the rest , which I have not touched , may likewise be display'd and shew'd to spring out of the same grounds ; if curious and constant searchers into Nature will make it their task to penetrate into them ; I have therein obtain'd my desire and intent . Which is only , to shew from what principles all kinds of corporeal operations proceed ; and what kind of operations all these must be , which may issue out of these principles : to the end , that I may from thence make a step to raise my discourse to the contemplation of the Soul , and shew , that her Operations are such as cannot proceed from those principles ; which , being adequate and common to all Bodies , we may rest assured , that what cannot issue from them cannot have a Body for its source . I will therefore end this Preface , with entreating my Reader to consider , that in a discourse proceeding in such order as I have declared , he must not expect to understand and be satisfied with what is said in any middle or latter part , unless he first have read and understood what goes before : Wherefore , if he cannot resolve with himself to take it along orderly as it lyes from the begining ; he shall do himself ( as well as me ) right , not to meddle at all with this Book . But , if he will employ any time upon it , to receive advantage by it , he must be content to take the pains to understand throughly every particular as it is set down : And , if his memory will not serve him to carry every one along with him , yet , at least , let him be sure to remember the Place where it is handled , and , on occasion , return a look back upon it , when it may stand him in stead . If he thinks this diligence too burthensom , let him consider that the writing hereof has cost the Author much more pains . Who , as he will esteem them exceedingly well employ'd , if they may contribute ought to the content or advantage of any free and ingenuous mind ; so , if any others shall express a neglect of what he has with so much labour hew'd out of the hard Rock of Nature , or shall discourteously cavil at the Notions he so freely imparts to them ; all the resentment he shall make therof will be , to desire the first to consider , that their slight esteem of his Work obliges them to entertain their thoughts with some more noble and more profitable subject , and better treated , than this is ; and the Later sort , to justifie their dislike of his doctrine , by delivering a fairer and more complete body of Philosphy , of their own . Which if hereupon they do , his being the occasion of the ones bettering themselvs , and of the others bettering the world , will be the best success he can wish his Book . To Sir KENELME DIGBY ON His two Incomparable Treatises OF PHILOSOPHY . TRuth 's numerous Proselytes in such pompous state With captiv'd judgments on your Triumph wait ; And , mov'd by your clear Copy , Wits so rare Blot out their former notions to write fair : That 't were a needless duty to set forth , In paper-gageants , your soul-conquering worth . Nor may Truth 's Champion admit a Muse , ( Who feigns , his commendation 's but abuse . Unless Lucretius had bequeath'd to me His , the sworn Maid to Dame Philosophy . Yet ther 's a Law of gratitude , which says , He must pay thanks , who may not offer praise . When with your work you entertain'd my mind , I was your Guest ; there I at once did find A Banquet and a Meal ; solid and sweet , The rarely mingled , in one dish did meet . ( Such diet sure , had Mankind scap't offence , Had bin his meat i th' State of Ignorance , ) And now I here give thanks ; which who 'll not give , Who your perpetual Boarder means to live ? The reading your expressions forc't me speak ; A fancy thus charg'd needs must silence break : Wherefore , as Brooks to th' Sea return their streams , I only here reflect your borrow'd beams . Clear-faced Truth , that rare unbodied light , Sun to our souls , ( wrap't in a sin-caus'd night Of ignorance ) who from her radiant face Darted forth nought but day , had found no place In Nature's Lordships ; had not you , in fine ; Plac't th' obscur'd Goddess in a Chrystal shrine . We stood like men ere they begin the Mask , Whose wit doth only serve to doubt and ask ; Untill your courteous hand remov'd the Screen , Withdrew the curtains , and reveal'd Truth 's Scene . Some , quite despairing in her quest , did say She in Astraea's Coach was flown away . Some said that Nature's work , on purpose ti'd Like to the Gordian knot , did ●ub'tly hide It's causes and effects , none could unty't , As if contriv'd to puzzle , not delight . But most avouch 't Truth in her old pit lay ; And our Cleantheses did oft assay With huge-long-Cart-rope Arguments to draw Her upwards with their Logick-clunched paw : Bur , ah ! their Syllogistick links all brake , Yet th' obstinate peece would not her hole forsake ▪ Until your Silken Linos , or deep Wit whether , Reason'd , not brawl'd her thence , & woo'd her hither . Trim'd up thus natively , she scorns the nighr , Nor fears t'intrust her beauty to the light : She through your Amber words doth brighter shine , Like those in Heav'n , at once both nak't and fine . Clad in such Tiffany-language , she grows proud To see her self in Cloathing , without Cloud . The Schools drest her in Linsy-Woolsy words ; A stile not spun of threds , but writh'd of cords : Expressive barbarisms , fancy-woven air , Whose uncouth moustrousness would make one stare : An antick weed , patch't up , as they shall please , Of Unionss Moods , and Senoreities , Who , if they do not Priscian the disgrace , To break his head , they fouly scratch his face : Tor'tring poor innocent Grammar , to confess The truth they hide by their dark wordishness . But no such stuff your noble Treatise wears : It neither injures Languages , nor ears . Yours is a Flower-pot pav'd by Truth 's rich Gold , While they in Dunghils rake for th' precious mold . Your Stile 's both pure and gallant , in such sort I● makes the Schools speak finer than the Court : With such enlihtning Metaphor , as teach What sense-deluded fancy could not reach . Such moving Rhetorick needs no Truth desire , Such conquering Truths no Rhetorick's aid require , Yet here both joyntl ' embrace , as if it was Truth 's Legend writ by Sun-beams on clear Glass . So that your Work all points of art affords , Where equally are learn'd neat Truths , true Words . Fancy , our Moon , ( as Reason is our Sun , ) Which wax't and wan'd still as she wandring run , Whose visage with unconstant Aspects shone , Now shuffling many things , now cutting one , Is taught at once 'to acknowledge and correct Her fault , which gull'd the credulous Intellect ; And now at length is shown her double errour , In the smooth steady Glass of Reason's mirrour . Here Words , whose whistle call'd us oft awry , Are taught their Origin , true sense , and why . Blind Prejudice , cur'd by a blest amaze , Opes wide her sullen eyes , and stands at gaze . All what the Universal Womb doth spawn Is by your Pen thence to the Life out-drawn . Your Grounds are firm and sure ; who stirs the same May shake the World's , or stronger Reason's frame . Nature asserts them , whose Daedalean hand , Changing Particulars , makes your Generals stand . Here we may learn the antientest Descents , And the cross Marriage of the Elements ; Whence Nature's numerous Family is bred , In Kindred's different lines distinguished . You show the secret gins , the springs and wires Which the vast Engine 's motion requires . You nought suppose ; but start your early quest , Where Phoenix Nature first doth build her Nest : Thence trace her laying , hatching , until she Brings her raw Embryo to maturity ▪ The sprouting Sap , we without fiction , see Creepingly metamorphos'd to a Tree . We see how Eggs yield Flesh , and Bone , and Blood , Like creatures peece-meal shap't in Nile's fat mud . Our quivering grounds might have driv'n some perforce To believe A sop , and grant beasts discourse ; Had not your Art the pretty Knack unscrew'd And it's wheeles , driv'n by bloud in order , shew'd . Now their strange actions we may freel , admire , Yet not about an hidden Soul enquire ; No more than once Architas ' wooden Dove Ask't an Intelligence to make it move . Imaginary Uacuums , which are New terms for nothings , emptier than air , With Moods and Qualities , now pack away To lurk at home in Terr' Incognita . Crab'd Aristotle , who did make 't his sporr Industrious wits should his obscureness court ; Whom like a darksome Cave , none durst adventure Without a Lantern , and a Guide to enter : Your grounds enlightning him , doth easier sound ; As Hebrew Conso'nants , when the Points were found . The Soul of Man , that intellectual All , Whose recreation is the World 's great Ball , Reading her self at large here , doth descry An object worthy her far-spreading eye ; And of her nature such true notions frame , That she salutes her self with a new name . Here she may scan her Thoughts , view either State , How link't to matter , how when Separate ; Through Fancie's glass , her noble Essence spy , A shoreless Sea of Immortality ; In which unbounded Main you sail so fast Till you both lose and find your self at last . Yet Sir , you 'r justly accused by this age , Plain truths in difficulties to engage : What needed you to such nice cost proceed ? A Quality at first word had done the deed . But you may nobly pity them , and grant Nought's easier , than to be ignorant : They take the surface of the doubt , while you Laboriously first pierce , then dig it through . In moving questions Talk not Truth 's their aim ; As Lords start Hares , not for the prey , but game . They spring , then stoop at some slight Butter-fly ; Thus some in hunting only love the Cry. This is the utmost art with which they 're stor'd , To call Truth some unanswerable word ; Which holds the field , untill some active wit , Working at Fanci's mintage , chance to hit Upon a quainter , which cuts that in twain , And triumphs , till a third cleaves it again . Thus these Tenedian Axes hew each other ; Like Cadmu's armed crop , each slays his brother . Since with Distinctions they so nicely pare , They subtilize it quite away to air . These Authors yet , voluminously-vain , Stuff Libraries With Monsters of their brain ; Whose fruitless toil is but the same , or less , To plant bryar-fields t' enlarge a wilderness . How hard to rectifie that ravell'd clue , On your own bottom winding't up a new ! Yet this you did by th'guidance of his light , Who was your Plato , you his Stagyrite ; ( Save that his Doctrine's such , you could invent , In Truth 's behalf , no reason to dissent . ) Even * That Great Soul , which fathoms th' Universe , Doth , to the center , Natures entrails pierce ; Girdles the World , and , as a pair of beads , On Reason's link the Starry bodies threads ; Uuspells the Heaven's broad volume , views so clear Of active Angels , th' higher Hemisphere , And this of Bodies , 'cause he first begun His search by studying Man , their Horizon : Whom Heaven reserves Divinity to weed From Words o'regrowing the Diviner Seed . To use your own , 'cause no expression's higher , These sparks you kindled at his great fire , And round about in thorow-light papers hurl'd , Will shortly enlighten and enflame a World. Iohn Serjeant . FIRST TREATISE : DECLARING THE NATURE and OPERATION OF BODIES . CHAP. I. A Preamble to the whole discourse : Concerning Notions in general . IN delivering any Science , the clearest and smoothest Method , and most agreeable to Nature , is to begin with the consideration of those things that are most Common and obvious ; and by the dissection of them , to descend by orderly degrees and S●epps ( as they lye in the way ) to the examination of the most Particular and remote ones . Now , in our present intended Survey of a Body , the first thing , which occurs to our Sense in the perusal of it , is its Quantity , bulk , or magnitude . And this seems to be conceiv'd by all Mankind so inseparable from a Body , as that , when a man would distinguish a Corporeal Substance from a Spiritual one ( which is accounted indivisible ) , he naturally pitches on an apprehension of its having bulk , and being solid , tangible , and apt to make impression on our outward senses : according to that expression of Lucretius , who , studying Nature in a familiar and rational manner , tells us , Tangere enim & tangi , nisi C●rpus nulla potest res . And therfore , in our inquiry of Bodies , we will observe that plain Method which Nature teaches us ; and begin with examining what Quantity is : as being their first and primary affection ) and that which makes the things we treat of be what we intend to signifie by the name of Body ▪ But , because there is a great 〈◊〉 of Apprehensions framed by learned men of the nature of Quantity ( though indeed nothing can be more plain and simple then it is in it self ) I conceive it will not be amiss , before we enter into the explication of it , to consider how the mystery of discoursing and expressing our Thoughts to one another by Words ( a prerogative belonging only to Man ) is order'd and govern'd among us : that so we may avoyd those rocks , which many , and for the most part such as think they spin the finest threds , suffer shipwrack against in their subtilest discourses . The most dangerous of all which assuredly is , when they confound the true and real Natures of things , with the Conceptions they frame of them in their own minds . By which fundamental miscarriage of their reasoning , they fall into great errours and absurdities : and whatever they build on so ruinous a foundation proves but useless cobwebs or prodigious Chymaeras . 'T is true , words serve to express things ; but , if you observe the matter well , you will perceive they do so , onely according to the Pictures we make of them in our own thoughts , and not according as the Things are in their proper natures . Which is very reasonable it should be so , since the Soul , that gives the Names , has nothing of the things in her but these Notions , and knows not the Things otherwise then by these Notions : and therefore cannot give other Names , but such as must signifie the Things by mediation of these Notions . In the Things all that belongs to them is comprised under one entire Entity ; but in Us there are fram'd as many several distinct formal Conceptions , as that one Thing shews it self to us with different faces : Every one of which conceptions seems to have for its object a distinct Thing ; because the Conception it self is as much sever'd and distinguish'd from another Conception or Image , arising out of the very same Thing that begot this , as it can be from any image painted in the understanding by an absolutely other Thing . It will not be amiss to illustrate this matter by some familiar Example . Imagin I have an Apple in my hand ; the same Fruit works different effects upon my several Senses : my Eye tells me 't is green or red ; my Nose that it hath a mellow scent , my Taste that it is sweet ; and my Hand that it is cold and weighty . My Senses , thus affected , send messengers to my Phantasie with news of the discoveries they have made : and there , all of them make them several and distinct pictures of what enters by their doors . So that my Reason ( which discourses on what it finds in my phantasie ) can consider greenness by it self , or mellowness , or sweetness , or coldness , or any other quality whatever , singly and alone by it self ; without relation to any other that is painted in me by the same Apple : in which none of these have any distinction at all , but are one and the same Substance of the Apple , that makes various and different impressions on me , according to the various dispositions of my several Senses ; as hereafter we shall explicate at large But , in my mind , every one of these Notions is a distinct Picture by it self ; and as much sever'd from any of the rest arising from the same apple , as it would be from any impression or image made in me by a Stone or any other substance whatever that , being entire in it self and circumscribed within its own circle , is absolutely sequestred from any communication with the other . So that , what is but one entire thing in it self , seems to be many distinct things in my understanding : wherby , if I be not very cautious , and in a manner , wrestle with the bent and inclination of my Understanding , which is apt to refer the distinct and complete stamp it finds within it self , to a distinct and complete original Character in the Thing , I shall be in danger before I am aware , to give actual Beings to the quantity , figure , colour , smel , tast , and other accidents of the Apple , ( each of them distinct one from another , as also from the Substance which they clothe ) , because I find the notions of them really distinguish'd , as if they were different Entities in my mind . And from thence I may infer , there is no contradiction in nature to have the Accidents really sever'd from one another , and to have them actually subsist without their Substance ▪ and such other mistaken subtilties , which arise out of our unwary conceiting that things are in their own Natures , after the same fashion as we consider them in our Understanding . And this course of the minds disguising and changing the impressions it receives from outward objects , into appearances quite differing from what the things are in their own real natures , may be observ'd not only in multiplying Entities where in truth there is but one ; but also , in a contrary manner , by comprising several distinct Things under one single Notion : which , if afterwards it be reflected back upon the things themselvs , is the occasion of exceeding great errours , and entangles one in unsuperable difficulties . As for example ; Looking upon several Cubes or Dyce , wherof one is of gold , another of lead , a third of ivory , a fourth of wood , a fifth of glass , and what other matter you please : all these several things agree together in my Understanding , and are there comprehended under one single notion of a Cube ; which ( like a Painter , that were to designe them only in black and white ) makes one figure that represents them all . Now , if removing my consideration from this impression which the several cubes make in my understanding , to the cubes themselvs , I shall unwarily suffer my self to pin this one notion upon every one of them , and accordingly conceive it to be really in them ; it will of necessity fall out , by this misapplying of my intellectual notion to the real things , that I must allow Existence to other entities , which never had nor can have any in nature . From this conception Plato's Idea's had their birth . For , finding in his understanding one Universal notion , that agreed exactly to every Individual of the same Species or Substance which imprinted that notion in him ; and conceiving that the picture of any thing must have an exact correspondence with the thing it represents ; and not considering that this was but an imperfect picture of the individual that made it : he thence conceiv'd , there was actually in every individual Substance one universal Nature running through all of that species , which made them be what they were . And then , considering that corporeity , quantity , and other accidents of Matter , could not agree with this universal subsistent Nature , he denyed all those of it ; and so , abstracting from all materiality in his Idea's , and giving them a real and actual subsistence in nature , he made them like Angels , whoce essences and formal reasons were to be the Essence and to give Existence to corporeal individuals ; and so each Idea was embodied in every individual of its species . To which opinion ( and upon the same grounds ) Averroes lean'd , in the particular of mens Souls . Likewise Scotus , finding in his understanding an Universal notion springing from the impression that Individuals make in it , will have a like Universal in the thing it self ; so determining Universals ( to use his own language and terms ) to be à parte rei , and expressing the distinction they have from the rest of the thing , by the terms of actu formaliter , sed non realiter : and therby makes every individual comprise an universal subsistent nature in it . Which inconvenience other modern Philosophers , seeking to avoid , will not alsow these Universals a real and actual subsistence , but lend them only a fictitious Being ; so making them , as they call them , Eutia rationis . But herein again they suffer themselvs to be carried down the stream , before they are aware , by the understanding ( which is apt to pin upon the objects the notions it finds within it self resulting from them ) ; and consider an Unity in the things , which indeed is only in the Understanding . Therfore one of our greatest cares in the guidance of our discourse , and a continual and sedulous caution therin , ought to be used in this particular ; where every errour is a fundamental one , and leads into inextricable labyrinths , and where that which is all our level to keep us upright and even ( our Understanding ) is so apt , by reason of its own nature and manner of operation , to make us slide into mistaking and errour . And ( to summ up in short what this discourse aims at ) we must narrowly take heed , left , reflecting upon the notions we have in our mind , we afterwards pin those aiery superstructures upon the material things themselvs that begot them , or frame a new conception of the nature of any thing by the negotiation of our understanding , upon those impressions which it self makes in us ; wheras we should acquiesce and be content with that natural and plain notion , which springs immediately and primarily from the thing it self : which when we do not , the more we seem to excel in subtilty , the further we go from reality and truth ; like an Arrow which , being wrong levell'd at hand , falls widest when shot in the strongest bow . Now , to come to another point that makes to our present purpose . We may observe there are two sorts of language to express our notions by . One belongs in general to all mankind , and the simplest person , that can but apprehend and speak sense , is as much judg of it as the greatest Doctor in the Schools ; and , in this , the words express the things properly and plainly , according to the natural conceptions that all people agree in making of them . The other sort of language is circled in with narrower bounds , and understood only by those that , in a particular express manner , have been train'd up to it : and many of the words which are proper to it have been , by the Authors of it , translated and wrested from the general conceptions of the same words , by some metaphor , or similitude , or allusion , to serve their private turns . Without the first manner of expressing our notions , mankind could not live in society together , and converse with one another : wheras , the other has no further extent , then among such persons as have agreed together , to explicate and design among themselvs particular notions peculiar to their arts and affairs . Of the first kind are those ten general heads , which Aristotle calls Predicaments : under which he ( who was the most judicious orderer of notions and director of mens conceptions , that ever lived ) hath comprised whatever has , or can have , a being in nature . For , when any object occurs to our thoughts , we either consider the essential and fundamental Being of it ; or we refer it to some species of Quantity ; or we discover some Qualities in it ; or we perceive that it Does , or Suffers somthing ; or we conceive it in some determinate Place or Time , and the like : Of all which every man living , that injoys but the use of reason , finds naturally within himself , at the very first naming of them , a plain , complete , and satisfying notion ; which is the same , without any the least variation , in all mankind , unless it be in such as have , industriously , and by force , and with much labour , perplex'd and deprav'd those primary and sincere impressions , which nature had freely made in them . Of the second sort are the particular words of art , by which learned men use to express what they mean in Sciences ; and the names of Instruments , and of such things as belong to Trades , and the like : as a Sine , a Tangent , an Epicycle , a Deferent , an Axe , a Trowel , and such others ; the intelligence of which belongs not to the generality of mankind , but only to the Geometricians , Astronomers , Carpenters , Masons , and such persons as converse familiarly and frequently with those things . To learn the true signification of such words , we must consult with those that have the knowledge and practice of them : as , in like manner , to understand the other kind of plain language , we must observe how the words that compose it are apprehended , used , and applyed by mankind in general ; and not receive into this examination the wrested or Metaphorical senses of any learned men , who seek oftentimes ( beyond any ground in nature ) to frame a general notion that may comprehend all the particular ones , which in any sense , proper or improper , may arise out of the use of one word . And this is the cause of great errours in discourse ; so great and important , as I cannot too much inculcate the caution requisite to the avoyding of this rock . Which that it may be the better apprehended , I will instance in one example of a most plain and easie conception , wherin all mankind naturally agrees ; how the wresting it , from its proper , genuine , and original signification , leads one into strange absurdities : and yet they pass for subtil speculations . The notion of being in a place is naturally the same in all men living . Ask any simple Artisan , Where such a man , such a house , such a tree , or such a thing is ? and he will answer you in the very same manner as the learnedest Philosopher would doe . He 'l tell you , the Man you ask for is in such a Church , sitting in such a Piew , and in such a Corner of it ; ) that the House you inquire after is in such a Street , and next to such two Buildings on each side of it ; ) that the Tree you would find out is in such a Forest , upon such a Hill , near such a Fountain , and by such a Bush ; that the Wine you would drink of is in such a Cellar , in such a Part of it , and in such a Cask : In conclusion , no man living , that speaks naturally and freely out of the notion he finds clearly in his understanding , will give you other answer to the question of , where a thing is , then such a one as plainly expresses his conceit of being in place to be no other , then bodies being environ'd and inclos'd by some one or several others , that are immediate to it ; as the place of a liquour is the vessel that contains it , and the place of the vessel is such a part of the chamber or house that it rests on , together with the ambient Air , which has a share in making up the places of most things . And this being the answer , that every man whatever will readily give to this question ; and every asker being fully satisfied with it : we may safely conclude , That all their notions and conceptions of being in a place are the same ; and consequently , that it is the natural and true one . But then , some others , considering that such conditions as these will not agree to other things , which they likewise conceit to be in a place ( for they receive it as an axiome from their sense , that whatever is , must be somwhere , and whatever is no where is not at all ) ; they fall to casting about how they may frame some common notion , to comprehend all the several kinds of being in place , which they imagine in the things they discourse of . If there were nothing but Bodies to be rank'd by them in the Predicament of Place , then that description , I have already set down , would be allow'd by them as sufficient . But , since that Spirits and Spiritual things ( as Angels , Rational Souls , Verities , Sciences , Arts , and the like ) have a being in Nature ; and yet will not be comprised in such a kind of place as a Body is contain'd in ; they rack their thoughts to speculate out some common notion of being in place , which may be common to these , as well as to Bodies ; like a common accident agreeing to divers subjects . And so , in the end , they pitch on an Entity , which they call an Ubi : and they conceit the nature and formal reason of that to be , the ranking of any thing in a place , when that Entity is thereto affixed . And then they have no further difficulty , in setling an Angel , or any pure Spirit , or immaterial Essence , in a place as properly , and as completely , as if it were a Corporal Substance . 'T is but assigning an Ubi to such a Spirit , and he is presently riveted to what place you please : And , by multiplying the Ubis , any individual body , to which they are assign'd , is , at the same instant , in as many distant places , as they allot it different Ubis : And , if they assign the same Ubi to several bodies , so many several ones , as they assign it to , will be in one and the same place : And , not only many bodies in one place , but even a whole body in an indivisible , by a kind of Ubi that has a power to resume all the extended parts and inclose them in a point of place . All which prodigious conceits and impossibilities in nature spring out of their mistake , in framing Metaphysical and abstracted conceptions ; instead of contenting themselvs with those plain , easie , and primary notions , which Nature stamps alike in all men of common sense and understanding . As , who desires to be further instructed in this particular may perceive , if he take the pains to look over what Mr. White hath discours'd of Place , in the first of his Dialogues De Mundo . To which Book I shall from time to time ( according as I shall have occasion ) refer my Reader , in those subjects the Author takes upon him to prove : being confident that his Metaphysical Demonstrations there are as firm , as any Mathematical ones , ( for Metaphysical Demonstrations have in themselvs as much firmness , certainty , and evidence as they ) ; and will appear as evident to whoever shall understand them throughly , and frame right conceptions of them : which ( how plain soever they seem ) is not the work of every pretender to learning . CHAP. II. Of Quantity . AMong those primary affections which occur in the perusal of a Body , Quantity ( as I have observ'd in the precedent Chapter ) is one , and , in a manner , the first and root of all the rest . Therfore ( according to the caution we have been so prolix in giving , because it is of so main importance ) , if we aim at right understanding the true nature of it , we must examin what apprehension all kinds of people ( that is , mankind in general ) make of it . By which proceeding , we do not make the ignorant Multitude judg of that Learning , which grows out of the consideration of Quantity : but only of the natural notion , which serves learned men for a basis and foundation to build Scientifical superstructures on . For , though Sciences be the works and structures of the understanding , govern'd and level'd by the wary and strict rules of most ingenuous Artificers ; yet the ground on which they are rais'd are such plain notion of things as , naturally and without any art , present themselvs to every mans apprehension : without which for matter to work upon , those artificial reflections would leave the understanding as unsatisfied ; ) as a Cook would the appetite , by a dish upon which he should have exercised all his art in dressing it , but whose first substance were not meat of solid nutriment . 'T is the course Market that must deliver him plain materials to imploy his cunning on : And , in like manner , 't is the indisciplin'd Multitude that must furnish learned men with natural apprehensions and notions to exercise their wits about . Which when they have , they may use and order and reflect upon them as they please : but they must first receive them in that plain and naked form , as mankind in general pictures them out in their imaginations . And therfore the first work of Scholars is , to learn of the People ( Quem penes arbitrium est & jus & norma loquendi ) what is the true meaning and signification of these primary names ; and what notions they beget , in the generality of mankind , of the things they design . Of the Common People , then , we must enquire What Quantity ; is and we shall soon be informed , if we but consider what answer any sensible man will make on the sudden , to a question wherof that is the subject ; for , such unstudied replies express sincerely the plain and natural conceptions which they that make them have of the things they speak of . And this , of Quantity , is the plainest and the first that nature prints in us , of all the things we see , feel , and converse with ; and that must serve for a ground to all our other inquiries and reflections : for which cause we must be sure not to receive it wrested or disguised from its own nature . If then any one be asked , What Quantity there is in such a thing , or how great it is ; he will presently in his understanding compare it with some other thing ( equally known by both parties ) that may serve for a measure to it : and then answer , That it is as big as it , or twice as big , or not half so big , or the like , in fine , that it is bigger or lesser then another thing , or equal to it . 'T is of main importance to have this point throughly and clearly understood ; therfore it will not be amiss to turn it and view it a little more particularly . If thou ask what Quantity there is of such a parcel of Cloth , how much Wood in such a piece of Timber , how much Gold in such an Ingot , how much Wine in such a Vessel , how much Time was taken up in such an Action ? he that is to give you an account of them measures them by ells , by feet , by inches , by pounds , by ounces , by gallons , by pints , by days , by hours , and the like ; and then tells you , how many of those parts are in the whole that you inquire of . Which answer every man living will at the instant , without study , make to this question ; and with it every man , that shall ask , will be fully appay'd and satisfied : so that 't is most evident , it fully expresses the notions of them both , and of all mankind , in this particular . Wherfore , when we consider that Quantity is nothing else , but the Extension of a thing ; and that this Extension is exprest by a determinate number of lesser extensions of the same nature ; ( which lesser ones are sooner and more easily apprehended then greater , because we are first acquainted and conversant with such , and our understanding grasps , weighs and discerns such more steadily , and makes an exacter judgment of them ; ) and that such lesser ones are in the greater which they measure , as parts in a whole ; and that the whole , by comprehending those parts , is a mere capacity to be divided into them ; we conclude , That Quantity or Bigness is nothing else but Divisibility ; ) and that a thing is big , by having a capacity to be divided , or ( which is the same ) to have parts made of it . This is yet more evident ( if more may be ) in Discrete Quantity ( that is , in Number ) then in Continued Quantity , or Extension . For , if we consider any number whatever , we shall find the essence of it consists in a capacity of being resolv'd and divided into so many Unities , as are contain'd in it ; which are the parts of it . And this species of Quantity , being simpler then the other , servs for a rule to determine it by : as we may observe in the familiar answers to questions of Continued Quantity , which express by number the Content of it ; as , when one delivers the Quantity of a piece of ground , by such a number of furlongs , acres , perches , or the like . But we must take heed of conceiving , that those parts , which we consider to discern the nature of Quantity , are actually and really in the whole of any continued one that contains them . Ells , feet , inches , are no more real Entities in the whole that is measur'd by them , and makes impressions of such notions in our Understanding ; then , in our former example , colour , figure , mellowness , tast , and the like , are several substances in the Apple , that affects our several Senses with such various impressions . 'T is but one whole , that may indeed be cut into so many several parts ; but those parts are not really there , till by division they are parceled out : and then , the whole ( out of which they are made ) ceases to be any longer ; and the parts succeed in lieu of it , and are every one of them a new whole . This truth is evident out of the very definition we have gather'd of Quantity . For , since it is Divisibility , that is , a bare capacity to division ; it follows , that it is not yet divided : and consequently , that those parts are not yet in it , which may be made of it ; for , division is the making two or more things of one . But , because this is a very great controversie in Schools , and so important to be determin'd and setled , as , without doing so , we shal be liable to main errours in searching the nature and operations of Bodies ; and that the whole progress of our discourse will be uncertain and wavering , if this principle and foundation be not firmly laid : we must apply our selvs to bring some more particular and immediate proof of the verity of this assertion . Which we wil doe , by shewing the inconvenience , impossibility , and contradiction , that the admittance of the other leads to . For if we allow actual parts to be distinguish'd in Quantity , it wil follow that 't is composed of points or indivisibles , which we shall prove to be impossible . The first wil appear thus : if Quantity were divided into all the parts into which 't is divisible , it would be divided into indivisibles ( for nothing divisible , and not divided , would remain in it ) ; but it is distinguish'd into the same parts into which it would be divided , if it were divided into all the parts into which 't is divisible ; therfore it is distinguish'd into indivisibles . The major proposition is evident to any man that has eyes of understanding . The minor is the confession , or rather the position , of the adversary ; when he says that all its parts are actually distinguished . The consequence cannot be calumniated , since indivisibles , whether they be separated or joyn'd , are still but indivisibles ; though that which is composed of them be divisible . It must then be granted that all the parts , which are in Quantity , are indivisibles ; which parts being actually in it , and the whole being composed of these parts only , it follows , that Quantity is composed and made of indivisibles . If any should cavil at the supposition , and say , we stretch it further then they intend it , by taking all the parts to be distinguished : wheras they mean only that there are parts actually in Quantity , abstracting from all ; by reason that all , in that matter , would infer an infinity , which , to be actually in any created thing , they will allow impossible . Our answer will be , to represent to them how this is barely said , without any ground or colour of reason ; merely to evade the inconvenience the argument drives them to . For , if any parts be actually distinguish'd , why should not all be so ? What prerogative have some that the others have not ? And how came they by it ? If they have their actual distinction , out of their nature of being parts ▪ then all must enjoy it alike , and all be equally distinguished , as the supposition goes : and they must all be indivisibles , as we have proved . Besides , to prevent the cavil upon the word all , we may change the expression of the Proposition into a negative : for , if they admit ( as they do ) that there is no part in Quantity but is distinguish'd as far as it may be distinguish'd ; then the same conclusion follows with no less evidence ; and all will prove indivisibles , as before . But 't is impossible that indivisibles should make Quantity , for if they should , it must be done either by a finite and determinate number , or by an infinite multitude of them . If you say by a finite , let us take ( for example ) three indivisibles , and , by adding them together , let us suppose a line composed ; whose extent being only longitude , 't is the first and simplest species of Quantity ; and therfore whatever is divisible into parts must be at least a line . This line thus made cannot be conceiv'd to be divided into more parts ▪ then three ; since doing so you reduce it into the indivisibles that composed it But Euclide hath demonstratively proved beyond all cavil ( in the Tenth Proposition of his Sixth Book of Elements ) , that any line whatever may be divided into whatever number of parts ; so that , if this be a line , it must be divisible into an hundred , or a thousand , a million of parts : which being impossible in a line , divided into three parts only , wherof every one is incapable of further division : it is evident , that neither a line , nor any Quantity whatever , is composed or made of a determinate number of indivisibles . And , since this capacity , of being divisible into infinite parts , is a property belonging to all extension ( for Euclide's demonstration is universal ) ; we must needs confess that 't is the nature of indivisibles , when joyn'd together , to be drown'd in one another ; for , otherwise , there would result a kind of extension out of them , which would not have that property ; contrary to what Euclide has demonstrated . And from hence it follows , that Quantity cannot be composed of an infinite multitude of such indivisibles : for , if this be the nature of indivisibles , though you put never so great a number of them together , they will still drown themselvs all in one indivisible point . For , what difference can their being infinite bring to them , of such force as to destroy their essence and property ? If you but consider how the essential composition of any Multitude whatever is made , by the continual addition of Unities , till that number arise ; 't is evident , in our case , that the infinity of indivisibles must also arise , out of the continued addition of still one indivisible to the indivisibles presupposed . Then , let us apprehend a finite number of indivisibles , which ( according as we have proved ) make no extension , but are all drowned in the first : and observing how the progress to an infinite multitude goes on , by the steps of one and one , added still to this presupposed number : we shal see that every indivisible added , and consequently the whole infinity , will be drown'd in the first number , as that was in the first indivisible . Which will be yet plainer , if we consider , that the nature of extension requires one part be not in the same place , where the other is : then , if the extension be composed of indivisibles , let us take two points of place in which this extension is ; and inquire , whether the indivisibles in each of these points be finite or infinite . If it be answer'd that they are finite , then the finite indivisibles in these two points make an extension , which we have proved impossible : But if they be said to be infinite , then infinite indivisibles are drown'd in one point ; and consequently have not the force to make extension . Thus then it remains firmly establish'd , That Quantity is not composed of indivisibles ( neither finite , nor infinite ones ) and consequently , That parts are not actually in it . Yet , before we leave this point , though we have already been somewhat long about it , I conceive it will not be tedious , if we be yet a little longer ; and bend our discourse to remove a difficulty , that even Sense it self seems to object to us . For , doth not our eye evidently inform us , there are fingers , hands , arms , legs , feet , toes , and variety of other parts in a Mans Body ? These are actually in him , and seem to be distinct things in him ; so evidently , that we cannot be perswaded , but that we see and f●l the distinction between them ▪ for , every one of them has a particular power of actual working and doing what belongs to its nature ; each finger is really there , the hand is different from the foot , the leg from the arm , and so of the rest . Are not these parts then actually and really in a mans body ? And is not each of them as really distinguish'd from any other ? This appears at first sight to be an insuperable Objection ; because of the confirmation and evidence that Sense seems to give it : But , looking nearly into the matter , we shall find that the difficulty arises , not from what Sense informs us of , but from our wrong applying the conditions of our notions , to the things that make impressions upon our Sense . Sense judges not which is a finger , which is a hand , or which is a foot . The notions agreeing to these words , as well as the words themselvs , are productions of the Understanding ; which , considering several impressions made upon the Sense by the same thing , as it has a vertue and power to several operation , frames several notions of it : as , in our former example , it doth of colour , figure , tast , and the like , in an Apple . For , as these are not different bodies or substances distinguish'd one from another ; but are the same one entire thing , working severally upon the Senses , and that accordingly makes these different pictures in the mind , which are there as much distinguish'd as if they were pictures of different substances : So , the parts consider'd in Quantity are not divers things , but only a virtue or power to be divers things ; which virtue , making several impressions upon the Senses , occasions several notions in the Understanding . And the Understanding is so much the more prone to conceive those parts as distinct things , by how much Quantity is nearer to be distinct things , then the Qualities of the Apple are . For , Quantity is a possibility to be made distinct things by division ; wheras the others are but a virtue to doe distinct things . And yet ( as we have touch'd above ) nothing can be more manifest , then that , if Quantity be Divisibility ( which is , a possibility that many things may be made of it ) , these parts are not yet divers things . So that , if ( for example ) a rod be laid before us , and half of it be hid from our sight , and the other half appear ; it is not one part or thing that shews it self , and another part or thing that doth 〈◊〉 shew it self : but it is the same rod or thing which shews it self according to the possibility of being one new thing ; but doth not shew it self according to the possibility of being the other of the two things it may be made by division . Which example , if it be well consider'd , will make it much more easily sink into us , that a hand , or eye , or foot , is not a distinct thing by it self ; but that it is the man , according as he hath a certain virtue or power in him to distinct operations . For , if you sever any of these parts from the whole body , the hand can no more hold , nor the eye see , nor the foot walk ; which are the powers that essentially constitute them to be what they are : and therefore they are no longer a hand , an eye , or a foot . Now then , to come to the objection ; let us examine how far Sense may be allow'd to be judge in this difficulty , and we shall find , that Sense cannot determine any one part in a body ; For , if it could , it would precisely tel , where that part begins or ends : but , it being agreed on that it begins and ends in indivisibles , 't is certain , that Sense cannot determine of them . If then Sense cannot determine any one part ; how shall it see that it is distinguish'd from all other parts ? Again , considering that all that whereof Sense is capable is divisible , it still tells us that , in all it sees , there are more parts then one , and therefore it cannot discern nor inform us of any that is one alone , nor knows what it is to be one , for it never could discern it : but what is many is many ones , and cannot be known by that which knows not what it is to be one : and consequently Sense cannot tell us , that there are many . Wherefore 't is evident , that we may not rely upon Sense for this question . And , as for Reason , she has already given her verdict . So that nothing remains but to shew , why we talk as we do , in ordinary discourse , of many parts : and that what we say in that kind is true , notwithstanding the unity of the thing . Which will appear plainly , if we consider that our Understanding hath a custome , for the better discerning of things , to impose on a thing , as it is under one notion , the exclusion of it self as it is under other notions . And this is evident to all Scholars , when the mark of exclusion is expresly put ; as when they speak of a white thing , adding the reduplication , as white ; which excludes all other considerations of that thing besides the whiteness of it . But when it comes under some particular name of the thing , it may deceive those that are not cunning : though , indeed , most men discover it in such names as we call abstracted ; as Humanity , Animality , and the like . But , it easily deceives when it comes in Concrete names ; as it doth in the name of Part in general , or in the names of particular parts , as an hand , an eye , an inch , an ell , and others of the like nature : for , as you see that a part excludes both the notion of the whole , and of the remaining parts ; so doth a hand , an eye , an ell , exclude all the rest of that thing , whereof the hand is an hand , and the ell is an ell , and so forth . Now then , as every man sees evidently that it cannot be said , the Wall , as white , is Plaister or Stone : no more can it be said , that the Hand of a Man is his Foot ; because the word hand signifies as much in it self , as if the man were taken , by reduplication , to be the man as he is hand , or as he hath the power of holding . So likewise , in the rod we spoke of before , it cannot be said that the part seen is the part unseen ; because the part seen signifies the rod , as it is a possibility to be made by division such a thing as it appears to the sight . And thus 't is clear , how the difficulty of this point ▪ arises out of the wrong applying the conditions of our notions , and of names , to the objects and things which we know : whereof we gave warning in the beginning . After which there remains no more to be said of this subject , but to enumerate the several specieses of Quantity , according to that division which Logitians , for more facilitie of discourse , have made of it . Namely , these six , Magnitude , Place , Motion , Time , Number , and Weight . Of which , the two first are Permanent , and lie still exposed to the pleasure of whoever has a mind to take a survey of them . Which he may doe by measuring what parts they are divisible into ; how many ells , feet , inches a thing is long , broad , or deep ; how great a place is , whether it be not biger or lesser then such another ; and by such considerations as these ; which all agree in this , that they express the essence of those two Specieses of Quantity , to consist in a Capacity of being divided into parts . The two next , Motion and Time , though they be of a fleeting propriety , yet 't is evident that , in regard of their original and essential nature , they are nothing else but a like divisibility into parts ; which is measured by passing over so great or so little distance , and by years , days , hours , minutes , and the like Number , we also see is of the same nature ; for it is divisible into so many determinate parts ; and is measured by unities , or by lesser numbers so or so often contain'd in a proposed greater . And the like is evident of Weight , which is divisible into pounds , ounces , drams , or grains ; and by them is measured . So that , looking over all the several specieses of Quantitie ; 't is evident , our definition of it is a true one , and expresses fully the essence of it , when we say it is Divisibilitie , or a Capacitie to be divided into parts : and that no other notion whatever , besides this , reaches the nature of of it . CHAP. III. Of Rarity and Density . I Intend in this Chapter to look , as far as I can , into the nature and causes of the two first differences of Bodies ; which follow out of Quantity , as it concurs with Substance to make a Body : for , the discovery of them , and of the various proportions of them among themselves , will be a great and important step in the journey we are going . But the scarcity of our language is such , in subjects remov'd from ordinary conversation , ( though , in others , I think none is more copious or expressive ) as affords us not apt words of our own to express significantly such notions as I must busie my self about in this discourse : therefore I will presume to borrow them from the Latine School , where there is much adoe about them . I would express the difference between bodies that , under the same measures and outward bulk , have a greater thinness and expansion , or thickness and solidity , one than another ; which terms , ( or any I can find in English ) do not signifie fully those differences of Quantity which I intend here to declare : therefore I will do it under the names of Rarity and Density ; the true meaning of which will appear by what we shall hereafter say . 'T is evident to us , that there are different sorts of Bodies , of which though you take equal quantities in one regard , yet they will be unequal in another . Their magnitudes may be the same , but their weights will be different ; or contrarywise , their weights being equal , their outward measures will not be so . Take a pinte of Air , and weigh it against a pinte of Water , and you will see the ballance of the last go down amain ; but if you drive out the Aire by filling the pinte with Lead , the other pinte in which the Water is , will rise again as fast : which if you pour out , and fill that pinte with Quicksilver , you will perceive the Lead to be much lighter ; and again you will find a pinte of Gold heavier then so much Mercury . And in like manner , if you take away of the heavy bodies till they agree in weight with the lighter , they wil take up & fill different proportions and parts of the measure that shall contain them . But , whence this effect arises , is the difficulty we would lay open . Our measures tel us their quantities are equal ; and reason assures us there cannot be two bodies in one and the same place ; therfore , when we see a pinte of one thing outweighs a pinte of another that is thiner , we must conclude there is more body compacted together in the heavy thing than in the light ; for else , how could so little of a solid or dense thing be stretch'd out to take up so great room , as we see , in a basin of water that , being rarified into smoke or air , fills the whole chamber ? and again , shrink back into so little room , as when it returns into water or is contracted into ice ? But , how this comprehension of more body in equal room is effected , doth not a little trouble Philosophers . To find a way that may carry us through these difficulties arising out of the Rarity and Density of Bodies , let us do as Astronomers , when they inquire the motions of the Spheres and Planets : they take all the Phenomena or several appearances of them to our eyes , and then attribute to them such Orbs , courses , and periods , as may square and fit with every one of them ; and , by supposing them , they can exactly calculate all that will ever after happen to them in their motions . So , let us , take into our consideration the chief properties of rare and dense bodies ; and then cast with our selvs to find out an hypothesis or supposition ( if it be possible ) that may agree with them all . First , it seems to us that dense bodies have their parts more close and compacted , than others have that are more rare and subtile . Secondly , they are more heavy than rare ones . Again , the rare are more easily divided than the dense bodies : for water , oyl , milk , honey , and such like substances , will not only yield easily to any harder thing , than shall make its way through them , but they are so apt to division and to lose their continuity , that their own weights will overcome and break it ; wheras , in iron , gold , marble , and such dense bodies , a much greater weight and force is necessary to work that effect . And indeed , if we look wel into it , we shall find that the rarer things are as divisible in a lesser Quantity , as the more dense are in a greater : and the same force will break the rarer thing into more and lesser parts , than it will an equal one that is more dense . Take a Stick of light wood , of such a bigness that , being a foot long , you may break it with your hands ; and another of the same bigness , but of a more heavy and compacted wood , and you shall not break it , though it be two foot long : and , with equal force , you may break a loaf of bread , into more and less parts , then a lump of lead that is of the same bigness . Which also will resist more to the division of Fire ( the subtillest divider that is ) then so much water will. For the little atomes of fire ( which we shall discourse on hereafter ) will pierce & cut out the water , almost into as little parts as themselves ; and , mingling themselves with them , they will flie away together , and so convert the whole body of water into subtile smoke : whereas the same Agent , after long working upon lead , will bring it into no less parts then small grains of dust , which it calcines it into . And gold that is more dense then lead , resists peremptorily all the dividing power of fire ; and will not at all be reduced into a calx or lime , by such operation as reduced lead into it . So that , remembring how the nature of Quantity is Divisibility ; and considering that rare things are more divisible then dense ones ; we must needs acknowledge , that the nature of Quantity is some way more perfectly in things that are Rare , then in those that are Dense . On the other side , more compacted and dense things may haply seem to some to have more Quantity then those that are rare ; and that is but shrunk together , which may be stretch'd out and driven into much greater dimensions then the Quantity of rare things , taking the quantities of each equal in outward appearance . As gold may be beaten into much more and thiner leaf , then an equal bulk of silver or lead . A wax candle will burn longer with a small light , then a tallow candle of the same bigness ; and consequently , be converted into a greater quantity of fire and air . Oyl will make much more flame then spirit of wine , that is far rarer then it . These and such like considerations have much perplex'd Philosophers , and driven them into diverse thoughts to find out the reasons of them . Some , observing that the dividing of a body into little parts makes it less apt to descend , then when it is in greater , have believ'd the whole cause of lightness and rarity to be derived from division . As for example , they find that lead cut into little pieces will not go down so fast in water , as when it is in bulk : and it may be reduced into so smal atomes , that it will , for some space , swim upon the water like dust of wood . Which assumption is prov'd by the great Galileus : to whose excellent wit and admirable industry the world is beholding , not only for his wonderful discoveries made in the Heavens , but also for his acurate and learned declaring of those very things that lye under our feet . He ( about the 90. page of his first Dialogue of Motion ) clearly demonstrates , how any real medium must of necessity resist more the descent of a little piece of lead , or any other weighty matter , than it would a greater piece : and the resistance will be greater and greater , as the pieces are lesser and lesser . So , that as the pieces are made less , they will in the same medium sink the flower ; and seem to have acquired a new nature of lightness by the diminution : not only of having less weight in them , than they had ; as half an ounce is less than a whole ounce ; but also of having in themselvs a less proportion of weight to their bulk , than they had ; as a pound of Cork is , in regard of its magnitude , lighter than a pound of Lead . So as they conclude , that the thing , whose continued parts are the lesser , is in its own nature the lighter and the rarer : and other things , whose continued parts are greater , be heavier and denser . But this discourse reaches not home : for , by it , the weight of any body being discovered , by the proportion it has to the medium , in which it descends , it must ever suppose a body lighter than it self , in which it may sink and go to the bottome . Now , of that lighter body , I enquire , what makes it be so ; and you must answer , by what you have concluded , that it is lighter then the other , because the parts of it are lesse and moreseverd from one another : for , if they be as close together , their division avails them nothing ; since things sticking fast together work as if they were but one , and so a pound of lead , though it be filed into small dust , if it be compacted hard together , will sink as fast as if it were one bulk . Now then , allowingthe little parts to be seperated , I ask , what other body fills up the spaces , between those little parts of the medium in which your heavy body descends ? For , if the parts of water are more sever'd then the parts of lead , there must be some other substance to keep the parts of it asunder , let us suppose this to be air : and I ask , Whether an equal part of air be as heavy as so much water ; or whether it be not ? If you say it is ; then the compound of water and air must be as heavy as lead ; since their parts one with another are as much compacted as the parts of lead are . For , there is no difference whether those bodies , whose little parts are compacted together , be of the same substance or , of divers , or whether the one be divided into smaller parts then the other or not ( so they be of equal weights ) , in regard of making the whole equally heavy : as you may experience , if you mingle pin-dust with a sand of equal weight , though it be beaten into far smaller divisions then the pin-dust , and put them in a bag together . But if you say , that air is not so heavy as water ; it must be , because every part of air hath again its parts more sever'd by some other body , then the parts of water are sever'd by air : And then , I make the same instance , of that body which severs the parts of air . And so at last ( since there cannot actually be an infinite process of bodies , one lighter then another ) , you must come to one , whose little parts , filling the pores and spaces between the parts of the others , have no spaces in themselves to be fil'd up . But , as soon as you acknowledge such a body to be lighter and rarer then all the rest , you contradict and destroy all you said before : For , by reason of its having no pores , it follows by your rule that , the little parts of it must be as heavy , if not heavier , then the little parts of the same bigness of that body whose pores it fills ; and consequently , it is proved , by the experience we alledg'd of pin-dust mingled with sand , that the little parts of it cannot , by their mingling with the parts of the body in which it is immediately contain'd , make that lighter then it would be if these little parts were not mingled with it . Nor would both their parts mingled with the body which immediately contains them , make that body lighter . And so , proceeding on in the same sort through all the mingled bodies till you come to the last that is immediately mingled with water ; you will make water nothing the lighter for being mingled with all these : and , by consequence , it should be as heavy and as dense as lead . Now , that which deceiv'd the Authors of this opinion was , that they had not a right intelligence of the causes , which made little parts of bodies ( naturally heavie ) descend slowly , in regard of the velocity of greater parts of the same bodies descending : the Doctrine of which we intend to deliver hereafter . Others therfore , perceiving this rule to fall short , have indeavour'd to piece it out by the mixtion of Vacuitie among bodies ; believing , it is that which makes one rarer then another . Which mixtion they do not put always immediate to the main body they consider : but , if it have other rarer and lighter bodies mingled with it , they conceive this mixtion immediate only to the rarest or lightest . As for example , a Crystal being lighter , and consequently rarer , then a Diamond , they will not say there is more vacuity in a Crystal then in a Diamond ; but that the pores of a Crystal are greater , and consequently there is more aire in a Crystal to fil the pores of it , then is in a Diamond : and the vacuities are in the aire , which abounding in a Crystal more then in a Diamond , makes that lighter and rarer then this , by the more vacuites that are in the greater Quantity of aire which is mingled with it . But , against this suppsition , a powerful adversary is urged : for Aristotle ( in his 4. Book of Physicks ) hath demonstrated that there can be no motion in vacuity . 'T is true , they indeavour to evade his demonstration ( as not reaching home to their supposition , ) by acknowledging it to be an evident one in such a vacuity as he there speaks of ; which he supposed so great , that a body may swim in it as in an Ocean , and not touch or be near any other body ; whereas , this opinion exclude all such vast inanity , & admit no vacuities but so little ones , as no body whatever can come to , but wil be biger than they , and , consequently , must on some side orother touch the corporal parts which those vacuities divide ; for they are the separations of the least parts that are , or can be , actually divided from one another : which parts must of necessity touch one another , on some side , or else they could not hang together to compose one substance ; and and therefore the dividing vacuities must be less then the divided parts . And thus , no body will ever be in danger of floating up and down without touching any thing : which is the difficulty that Aristotle chiefly impugns . I confess I should be very glad that this supposition might serve our turne , and save the Phenomena that appear among bodies , through their variety of Rarity and Density . Which if it might be , then would I straight go on to the inquiring after what follow'd out of this ground ; as Astronomers ( to use our former similitude ) calculate the future appearances of the Celestial bodies out of those motions and orbs they assign to the Heavens . For , as this apprehension of vacuity in bodies is very easie and intelligible ; so the other ( which I conceive to be the truth of the case ) is exceedingly abstracted , and one of the most difficult points in all the Metaphysicks : and therefore I would ( if it were possible ) avoid touching upon it in this discourse , which I desire should be as plain and easie , and as much removed from , Scholastick terms , as may be . But indeed , the inconveniences that follow out of this supposition of vacuities are so great , as it is impossible by any means to slide them over . As for example ; let us borrow of Gallileus the proportion of weight between water and air . He shews us how the one is 400 times heavier then the other And Marinus Ghetaldus teaches us that gold is 19 times heavier then water : so that gold must be 7600 times heavier then air . Now then , considering that nothing in a body can weigh , but the solid parts of it , it follows , that the proportion of the parts of gold , in a sphere of an inch Diameter , is , to the parts of the air of a like dimension , as 7600 is to one . Therfore , in air it self , the vacuities that are supposed in it will be , to the solid parts of it , in the same proportion as 7600 to one . Indeed , the proportion of difference shal be greater : for , even in gold many vacuities must be admitted ; as appears by the heating of it , which shews that in every least part it is exceeding porous . But , according to this rate , without pressing the inconvenience any further , the air will , by this reckoning , appear to be like a net , whose holes & distances are to the lines and threds in the proportion of 7600 to one : and , so , would be lyable to have little parts of its body swim in those greater vacuities ; contrary to what they strive to avoid . Which would be excedingly more , if we found , on the one side , any bodies heavier & denser then gold , & that were so solid as to exclude all vacuities ; & , on the other side , should balance them withsuch bodies as are lighter and rarer then air , as fire is , and as some say will have the aether to be . But , already the disproportion is so great and the vacuity so strangely exceeds the body in which it is , as were too great an absurdity to be admitted . And besides it would destroy all motion of small bodies in the air ; if it be true ( as Aristotle hath demonstrated , in the fourth Book of his Physicks ) that motion cannot be made but among bodies , and not in vacuo . Again , if rarity were made by vacuity , rare bodies could not be gather'd together , without losing their rarity and becoming dense . The contrary of which , we learn by constant experience : as when the Smith and Glassemender drive their white and fury fires , ( as they term them ) ; when aire pierces most in the sharp wind : and generally we see that more of the same kind of rare bodies , in less place , works more efficaciously , according to the nature that results out of that degree of rarity . Which argues , that every little part is as rare as it was before ( for else it would lose the vertue of working according to the nature ) ; but that , by their being crowded together , they exclude all other bodies that before mediated between the little parts of their main body ; and so , more parts being gotten together , in the same place then formerly there were , they work more forcibly . Thirdly , if such vacuities were the cause of rarity , it would follow that fluid bodies , being rarer then solid ones , would be of themselvs standing , like nets or cobwebs : wheras contrariwise , we see their natures are to run together , and to fill up every little creek and corner ; which effect , following out of the very nature of the things themselves , needs must exclude vacuities out of that nature . And lastly , if it be true ( as we have shew'd in the last Chapter ) that there are no actual parts in Quantity ; it follows of necessity , that all Quantity must of it self be one ; as Metaphysicks teach us : and then , no distance can be admitted between one Quantity and another . And truely , if I understand Aristotle right , he hath perfectly demonstrated , that no vacuity is possible in nature ; neither great nor little : and consequently , the whole machine , raised upon that supposition , must be ruinous . His argument is to this purpose : What is nothing cannot have parts : but vacuum is nothing , ( because , as the Adversaries conceive it , vacuum is the want of a corporeal substance in an inclosing body ; within whose sides nothing is , whereas a certain body might be contain'd within them ; as if , in a pail or bowl of a gallon , there were neither milk , nor water , nor air , nor any other body , whatever ) : therefore vacuum cannot have parts . Yet those who admit it put it expresly for a Space ; which essentially includes Parts : and thus they put two contradictories , nothing and parts , that is parts and no parts ; or something and nothing in the same proposition . And this I conceive to be absolutely unavoidable . For these reasons therfore , I must entreat my Readers favour , that he will allow me to touch upon Metaphysicks , a little more than I desire or intended : but it shall be no otherwise , then as is said of the Dogs by the River Nilus side ; who being thirsty lap hastily of the water , only to serve their necessity , as they run along the shore . Thus then remembring how we determin'd that Quantity is Divisibility , it follows , that , if besides Quantity there be a Substance or Thing , which is divisible , that Thing if it be condistinguish'd from its Quantity or Divisibility , must of it self be indivisible ; or ( to speak more properly ) it must be not divisible . Put then such Substance to be capable of the Quantity of the whole world or Universe ; and consequently , you put it of it self indifferent to all , and to any part of Quantity : for in it , by reason of the negation of Divisibility , there is no variety of parts , wherof one should be the subject of one part of Quantity , or another of another ; or that one should be a capacity of more , another of ●ess . This then being so , we have the ground of more or less Proportion between Substance and Quantity : for , if the whole Quantity of the Universe be put into it , the proportion of Quantity ●o the capacity of that substance , will be greater , than if but half ●hat quantity were imbibed in the same substance . And , because proportion changes on both sides , by the single change of only one side : it follows , that in the latter , the proportion of that Substance to its Quantity is greater ; and that in the former , 't is less , though the Substance in it self be indivisible . What we have said thus in abstract will sink more easily into us , if we apply it to some particular bodies here among us , in which we see a difference of Rarity and Density ; as to air , water , gold , or the like : and examine if the effects , that happen to them , do follow out of this disproportion between substance and Quantity . For example , let us conceive that all the quantity of the world were in one uniform substance ; then the whole universe would be of one and the same degree of Rarity and Density : let that degree be the degree of water ; it will then follow that , in what part soever there happens to be a change from this degree , that part will not have that proportion of quantity to its substance , which the quantity of the whole world had to the presupposed uniformsubstance . But , if it happens to have the degree of rarity which is in the air ; it will then have more quantity in proportion to its substance , then would be due to it according to the presupposed proportion of the quantity of the universe to the aforesaid uniform substance : which in this case is as it were the standard to try all other proportions by . And contrariwise , if it happens to have the degree of Density which is found in earth or in gold ; then it will have less quantity in proportion to its substance , then would be due to it according to the aforesaid proportion , or common standard . Now to proceed from hence , with examining the effects which result out of this compounding of Quantity with substance ; we may first consider , that the Definitions , which Aristotle has given us of Rarity and Density , are the same we drive at . He tells us , that that body is rare whose quantity is more , and its substance less ; that contrariwise , dense , where the substance is more and the quantity less . Now , if we look into the proprieties of the bodies we have named , or of any others ; we shall see them all follow clearly out of these definitions . For first , that one is more diffused , another more compacted ; such diffusion and compaction seem to be the very natures of Rarity and Density , supposing them to be such as we have defined them to be ; since substance is more diffused by having more parts , or by being in more parts ; and is more compacted , by the contrary . And then , that rare bodies are more divisible then dense ones , you see is coincident into the same conceit with their diffusion and compaction . And from hence again it follows , that they are more easily both divided into great , and , by the force of natural Agents , divisible into lesser parts : for both these ( that is , facility of being divided , and easie divisibility into lesser parts ) are contain'd in being more divisible ; or in more enjoying the effect of Quantity , which is divisibility . From this again follows , that in rare bodies there is less resistance to the motion of another body through it , than in dense ones ; and therefore a like force passes more easily through the one , than through the other . Again , rare bodies are more penetrative and active than dense ones : because being ( by their overproportion of quantity ) easily divisible into small parts , they can run into every little pore , and so incorporate themselvs better into other bodies , than more dense ones can . Light bodies likewise must be rarer , because most divisible , if other circumstances concur equally . Thus you see decypher'd to your hand the first division of bodies , flowing from Quantity as it is ordain'd to Substance for the composition of a Body : for , since the definition of a Body is a thing which hath parts , and quantity is that by which it hath parts , and the first propriety of quantity is to be bigger or lesse , and consequently the first differences of having parts are to have bigger or lesse , more or fewer ; what division of a Body can be more simple , more plain , or more immediate , than to divide it by its Quantity , as making it have bigger or less , more or fewer parts , in proportion to its Substance ? Neither can I justly be blamed for touching thus on Metaphysicks , to explicate the nature of these two kinds of Bodies : for , Metaphysicks being the Science above Physicks , it belongs to her to declare the principles of Physicks ; of which these we have now in hand are the very first step . But much more , if we consider that the composition of quantity with substance is purely Metaphysical , we must necessarily allow the inquiry into the nature of Rarity and Density , to be wholly Metaphysical ; since the essence of Rarity and Density stands in the proportion of quantity to substance : if we believe Aristole , ( the greatest master that ever was , of finding out definitions and notions ) , and trust to the uncontroulable reasons we have brought in the precedent discourse . This explication of Rarity and Density , by the composition of substance with quantity , may peradventure give little satisfaction to such as are not used to raise their thoughts above Physical and natural speculations ; who are apt to conceive there it no other composition or resolution , but such as our senses shew us in compounding and dividing bodies according to quantitive parts . Now , this obliges us to shew , that such a kind of composition and division as this must necessarily be allow'd of , even in that course of doctrine which seems most contrary to ours . To which purpose , let us suppose that the position of Democritus or of Epicurus is true ; to wit , that the original compositions of all bodies is out of very little ones of various figures , all of them indivisible , not Mathematically , but Physically : and , that this infinite number of indivisibles floats in an immense ocean of vacuum or imaginary space . In this position , let any man , who conceives their grounds may be maintained , explicate , how one of these little bodies is moved . For , taking two parts of vacuum , in which this body successively is ; 't is clear , that really , and not only in my understanding , 't is a difference in the said body , to be now here now there : wherfore , when the body is gone thither , the notion of being here is no more in the body ; and consequently , is divided from the body . And therfore , when the body was here , there was a composition between the body and its being here ; which , seeing it cannot be betwixt two parts of Quantity , must of necessity be such a kind of composition , as we put between quantity and substance . And certainly , let men wrack their brains never so much , they will never be able to shew how motion is made , without some such composition and division ; upon what grounds soever they proceed . And if then they tell us , that they understand not how there can be a divisibility between substance and quantity ; we may reply , that to such a divisibility two things are required : first , that the Notions of Substance and Quantity be different ; secondly , that one of them may be Chang'd without the other . As for the First , 't is most evident , we make an absolute distinction between their two notions : both when we say that Socrates was bigger a Man than a Boy ; and when we conceive that milk or water while it boyles , or wine while it works , so as they run over the vessels they are in , are greater , and possess more place , then when they were cool and quiet , and fill'd not the vessel to the brim . For , however witty explications may seem to evade , that the Same thing is now greater now lesser ; yet it cannot be avoided but that ordinary men , who look not into Philosophy , both conceive it to be so , and in their familiar discourse express it so : which they could not do , if they had not different notions , of the Substance and of the Quantity of the thing they speak of . And , though we had no such evidences , the very names and definitions of them would put it beyond strife : all men calling substance a Thing ; quantity , Bigness ; and refering a Thing to Being ( as who would say , that which is ) but Bigness , to some other of like nature to which it is compar'd , as , that it is half as big , twice as big , or the like . This then being unavoidable , that the Notions are distinguish'd ; there remains no difficulty but only in the Second , namely , that the one may be Chang'd , and the other not : Which reason and demonstration convince , as we have shew'd . Wherfore , if any shall yet further reply , that they do not understand how such change is made ; we shall answer , by asking them whether they know how the change of being sometimes here sometimes there is made by local motion in vacuum , without a change in the body moved . Which question if they cannot satisfie , they must either deny that there is any local motion in vacuum ; or else admit a change in quantity without a change in substance : for this latter is as evidently true , as they suppose the former to be ; though the manner how they are effected be alike obscure in both , and the reason of the obscurity the same in both . With which we will conclude the present Chapter ; adding onely this note : That , if all Physical things and natural changes proceed out of the constitution of rare and dense bodies , in this manner as we put them , ( which the work we have in hand intends to shew ) ; then , so manifold effects will so convince the truth of this doctrine we have declared , that there can remain no doubt of it : nor can there be any , of the divisibility of quantity from substance , without which this doctrine cannot consist . For , it cannot be understood , how there is a greater proportion of quantity than of substance , or contrariwise , of substance then of quantity , if there be not a real divisibility between quantity and substance . And much less can it be conceiv'd , that the same thing hath at one time a greater proportion of Quantity , and at another time a less ; if the greater or lesser proportion be not separable from it , that is , if there be not a divisibility betwixt it and substance , as well as there are different notions of them . Which to prove , by the proper principle , belonging to this matter , would require us to make a greater inrode into the very bowels of Metathysicks ▪ and to take a larger circuit , then is fitting either for the subject , or for the intended brevity of this Treatise . CHAP. IV. Of the four first Qualities : and of the four Elements . THe subject of our discourse hitherto hath been three simple notions , Quantity , Rarity , and Density . Now it shall be to enquire , if , by compounding these with Gravity or Weight ( which is one of the specieses of Quantity above mentioned , and of which I shall speak at large hereafter ) we may beget any further qualities , and so produce the Four first Bodies , call'd Elements . Inimitation of Logitians , who , by compounding such propositions as of themselves are evident to mans nature as soon as they are proposed , bring forth new knowledges : which threds they still entermix and weave together , till they grow into a fair piece . And thus the Sciences they so much labour for , and that have so great an extent , result out of few and simple notions in their beginnings . But , before we fall to mingling and comparing them together , I think it will not be amiss to set down and determine , what kind of things we mean by rare , and what by dense ; that , when the names are agreed on , we may slip into no errour by mistaking them . So then , though there be several considerations , in regard of which rarity and density may be differently attributed to bodies : yet , because mans discerning them , to be able to discourse accordingly of them , is the princpal respect for which their denominations are to be allotted them ; we may with reason call those things dense , wherein a man finds a sensible difficulty to part them , and those rare , where the resistance is imperceptible . And to these two notions of rarity and density we must allow a great latitude , far from consisting in an indivisible state ; for , since rare faction makes a lesser body equal to a bigger ; and all inequalitie betwixt two bodies , has the conditions of a Body ; it follows , that the excess of one body over another consists of infinite parts , into which it might be divided ; and , consequently , that what is rarified passes as many degrees , as the inequality or excess hath parts . And the same law being in condensations ; both dense and rare things must be acknowledg'd capable of infinite variety and diversity of states , in regard of more and less in the same kind . These things being premised ; and calling to mind that 't is the nature of density to make the parts of a dense thing compact , and stick together , and be hardly divisible ; and , on the contrary side , that 't is the nature of rarity to diffuse and extend a rare thing , and prepare and approach it to division , according to the proportion of the degree of rarity which it has ; and that weight abounds where there is excess of density , and is very little or none in excess of rarity : we may now begin in our imagination to put these Qualities into the scales one against another , to see what effects they produce in Bodies . And first , let us weigh Gravity against Density or sticking together of parts : which sticking or compactedness , being natural to density , requires some excess of gravity in proportion to the density , or some other outward violence , to break it . If then in a dense body the gravity overcome the density , and make the parts of it break asunder ; it will draw them downwards towards the center that gravity tends to , and never let them rest till they come thither , unless some impediment meet them by the way and stop their journey : so that such a body will , as near as it possibly can , lie in a perfect spherical figure in respect of the center ; and the parts of it will be chang'd and alter'd , and thrust on any side that is the ready way thither , the force of gravity therefore working upon it , it will run as far as it meets with nothing to hinder it from attaining this spherical superficies . Wherefore such bodies , for the most part , have no setled outside of their own ; but receive their figure and limits from such lets as hinder them from attaining to that sphericalness they aim at . Now Aristotle ( whose definitions are in these matters generally receiv'd , as fully expressing the notions of mankind ) tells us , and our own experience confirms it , that we use to call those things moist , which run in such sort as we have here set down : and that we term those things dry , which have a Consistence within themselves , and which , to enjoy a determinate figure , do not require the stop or hinderance of another body to limit and circle them in ; which will be the nature of those that have a greater proportion of density in respect of their gravity . And thus , out of the comparison of density with weight , we have found two more qualities then we yet had met withall , namely wetness and dryness . For , though a body be dense , ( which of its own nature , singly considered , would preserve the continuity of its parts , as making the body hardly divisible ; whereby it would be dry ) yet if the gravity that works upon it be , in proportion , greater then the density ; it will sever the parts of it , and make them run to the center , and so become fluide and moist : though not in the eminentest degree that may be of fluidity and moisture : because that , if the like over proportion of gravity happen in a rare body , it will there more powerfully work its effect , then it can in a dense body ; because a rare body will more easily obey and yield to the gravity that masters it , then a dense one will , and consequently , will be more fluide and moist then it . Now on the other side , in weighing Rarity against Gravity , if it happen that the Rarity overcome the Gravity , then the gravity will not change the figure of a body so proportion'd ; but what figure it has from its proper natural causes , the same will still remain with it : and consequently , such a body will have terms of its own , and not require an ambient body to limit and circle it in ; which nature we call dry . But , if the proportion of the gravity be the greater and overcome the rarity , then , by how much the rarity is greater , so much the more will the gravity force it to apply it self equally and on all sides to the center ; and such a body will the more easily receive its figure from another , and will be less able to consist of it self : which properties , we attribute to wetness or moisture . So that it appears , how the qualities of wet and dry , which first we found in things that were dense , are also common to that nature of bodies which we term rare . And thus , by our first inquiry after what kind of bodies result out of the compounding of rarity and density with gravity , we discover four different sorts : some dense ones that are dry , and others likewise dense that are moist ; then again , some rare ones that are likewise moist , and other rare ones that are dry . But we must not rest here : let us proceed a little further , to search what other properties these four kinds of bodies will have ; which we shall best discover , if we apply them severally to some other compounded bodie ( of which nature are all those we converse with or see ) , and then consider the effects which these work upon it . To begin with that , which we said is so excessively Rare that gravity has no power over it . If we look on the multitude of little parts it may be divided into , whereof every one will subsist by it self ( for we have already proved it dry , and then suppose them to be moved with force and strength against the body we apply them to : it must necessarily follow that they will forcibily get into the porousness of it , and pass with violence between part and part , and of necessity separate the parts of that thing one from another ; as a knife or wedge doth a solid substance , by having their thinnest parts press'd into it . So that if , in the compounded thing , some parts be more weighty , others more light , ( as of necessity there must be ) ; the heaviest will all fall lowest , the lightest will fly uppermost , and those which are of a mean nature between the two extremes will remain in the middle . In summe , by this action an extreme rare body upon a compounded one , all the parts of one kind that were in the compounded one will be gathered into one place ; and those of divers kinds into divers places : which is the notion whereby Aristotle hath express'd the nature of heat ; and is an effect which daily experience , in burning and boiling , teaches us to proceed from heat . And therefore we cannot doubt , but such extreme rare bodies are as well hot as dry . On the other side , if a Dense thing be apply'd to a compound , it will ( because it is weighty ) press it together : and , if that application be continu'd on all sides , so that no part of the body that is pressed be free from the siege of the dense body that presses it , it will form it into a narrower room , and keep in the parts of it , not permitting any of them to slip out : So that what things soever it finds within its power to master , be they light or heavy , or of what contrary nature soever , it compresses them as much as it can , and draws them into a less compass , and holds them strongly together , making them stick fast to one another . Which effect Aristotle took for the proper notion of cold ; and therefore gave for definition of the nature of it , that it gathers things of divers natures : and experience shews us in freezing , and all great coolings , that this effect proceds from cold . But , if we examine which of the two sorts of dense bodies , the fluide or the consistent , is most efficacious in this operation , we shall find that the less dense one is more capable of being apply'd round about the body it shall besiege ; and therefore will stop closer every little hole , and more easily send subtile parts into every little vein of it ; and by consequence , shrink it up together and coagulate and constringe it more strongly , then a body can that is extremely dense ; which , by reason of its great density and the stubbornness of its parts , cannot so easily bend and ply them to work this effect . And therefore , a body that is immoderately dense is colder then another that is so in excess ; since cold is an active or working power , and that which is less dense excells in working . On the contrary side , rare bodies being hot , because their subtile parts , environing a compounded body , will sink into the pores of it , and , to their power , separate its parts ; it follows that those , wherein the gravity overcomes the rarity , are less hot then such others , as are in the extremity and highest excess of rarity : both , because the former are not able to pierce so little parts of the resisting dense body , as extreme rare ones are ; and ▪ likewise , because they more easily take ply by the obstacle of the solid ones they meet with , then these do . So that out of this discourse we gather , that , of such bodies as differ precisely by the proportion of Rarity and Density , those which are extremely rare are in the excesse of heat , and are dry withall : that weighty rare bodies are extremely humid , and meanly hot : that fluide dense bodies are moist , though not in such excess as rare ones that are so ; but are coldest of any : and lastly , that extreme dense bodies are less cold then fluide dense ones , and that they are dry . But , whether the extreme dense bodies be more or less dry , then such as are extremely rare , remains yet to be decided . Which we shall easily do , if we but reflect that it is density which makes a thing hard to be divided , and rarity makes it easie : for , a facility to yeeld to division is nothing else , but a pliableness in the thing that is to be divided , wherby it easily receives the figure , which the thing that divides it doth cast it into . Now this plyablenss belongs more to rare then to dense things : and accordingly , we see fire more easily bend , by the concameration of an oven , then a stone can be reduced into due figure by hewing . And therfore , since dryness is a quality that makes those bodies , wherein it reigns , conserve themselves in their own figure and limits , and resist the receiving of any from another body ; it is manifest that those are driest wherein these effects are most seen , which is , in dense dodies : and consequently , excess of dryness must be allotted to them , to keep company with their moderate coldness . Thus we see that the number of Elements assign'd by Aristotle is truly and exactly determin'd by him : and that there can be neither more nor less of them ; and their qualities are rightly allotted to them . Which to settle more firmly in our minds , it will not be mis-spent time to sum up in short the effect of what we have hitherto said to bring us to this Conclusion . First , we shew'd that a body is made and constituted a Body , by Quantity . Next , that the first division of Bodies is into Rare and Dense ones ; as differing only by having more & less Quantity . And lastly , that the conjunction of Gravity with these two breeds two other sorts of combinations ; each of which is also twofold : the first sort , concerning Rarity , out of which arises one extremely hot and moderately dry , and another extremely humide and moderately hot ; the second sort , concerning Density , out of which is produced one that is extremely cold and moderately wet , and another extremely dry and moderately cold . And these are the combinations whereby are constituted , Fire , Air , Water , and Earth . So that we have thus the proper notions of the Four Elements ; and both them and their qualities driven up and resolv'd into their most simple Principles : which are the notions of Quantity , and of the two most simple differences of quantitive things , Rarity and Density . Beyond which mans wit cannot penetrate ; nor can his wishes aim at more in this particular : seeing he has attain'd to the knowledge of what they are , and of what makes them be so , and that it is impossible they should be otherwise ; and this , by the most simple and first principles which enter into the composition of their nature . Out of which it is evident , these Four bodies are Elements : since they cannot be resolv'd into any others , by way of physicall composition ; themselves being constituted by the most simple Differences of a Body . And again , all other bodies whatever must of necessity be resolv'd into them , for the same reason ; because no bodies can be exempt from the First defferences of a Body . Since then , we mean by the name of an Element , a Body not composed of any former bodies , and of which all other bodies are composed ; we may rest satisfied that these are rightly so named . But , whether every one of these four Elements , comprehend under its name one only lowest Species or mady , ( as , whether there be one only Species of fire , or several ; and the like of the rest ; ) we intend not here to determine . Yet we note , that there is a great latitude in every kind ; since Rarity and Density ( as we have said before ) are as divisible as Quantity . Which Latitudes , in the bodies we converse with , are so limited that , What makes it self and other things be seen ( as being accompanied by light ) is called Fire : What admits the illuminative action of fire , and is not seen , is called Air : What admits the same action , and is seen ( in the rank of Elements ) is called Water : And what , through the density of it , admits not that action , but absolutely reflects it , is called Earth . And , out of all we said of these four Elements , it is manifest there cannot be a fifth : as is to be seen at large in every Aristotelian Philosopher that writes of this matter . I am not ignorant that there are sundry objections used to be made , both against these notions of the First Qualities , and against the division of the Elements : but because they and their solotions are to be found , in every ordinary Philosopher , and not of any great difficulty , and that the handling them is too particular for the design of this discourse , and would make it too prolix ; I refer the Reader to seek them , for his satisfaction , in those Authors that treat Physick professedly , and have deliver'd a compleat body of Phylosophy , And I will end this Chapter with advertising him ( lest I should be misunderstood ) that though my disquisition here has pitch'd on the four bodies of Fire , Air , Water , and Earth ; yet it is not my intention to affirme that those which we ordinary call so , and fall daily within our use , are such as I have here express'd them : or that these Phlosophicall ones ( which arise purely out of the combination of the first qualities ) have their residence or consistence in great bulks , in any places of the World , be they never so remote ; as Fire in the hollow of the Moons Orb , Water in the bottom of the Sea , Air above the Clouds , and Earth below the Mines . But , these notions are onely to serve for certain Idea's of Elements ; by which the forenamed bodies and the compounds of them , may be tryed and receive their doom of more or lesse pure and approaching to the nature from whence they have their denomination . And yet I will not deny , but that such perfect Elements may be foumd , in some very little quantities , in mixed bodies ; and the greatest abundance of them , in these four known bodies that we call , in ordinary practise , by the names of the pure ones : for they are least compounded , and approach most to the simpleness of the Elements . But to determine absolutely their existence , or not existence , either in bulk or in little parts , depends of the manner of action among bodies ; which as yet we have not medled with . CHAP. V. Of the operations of the Elements in general . And of their activities compared with one another . HAving by our former discourse inquired out , what degrees and proportions of rarity and density compounded with gravity are necessary , for the production of the Elements : and first qualities , whose combinations frame the Elements : our next consideration , in that orderly progress we have proposed to our selves in this Treatise , ( wherein our aim is to follow successively the steps , which nature has printed out to us ) , will be to examine the operations of the Elements , by which they work upon one another . To which end , let us propose to our selves a rare and a dense body encountring one , another , by the impulse of some exterior agent . In this case , 't is evident that , since rarity implyes a greater proportion of quantity , and quantity is nothing but divisibility ; rare bodies must needs be more divisible then dense ones : and consequently , when two such bodies are press'd one against another , the rare body not being able to resist division so strongly as the dense one is , and being not permitted to retire back , by reason of the extern violence impelling it against the dense body ; it follows , that the parts of the rare body must be sever'd , to let the dense one come between them ; and so the rare body becomes divided , and the dense body the divider . And , by this we see that the notions of divider and divisible , immediately follow rare and dense bodies ; and so much the more properly agree to them , as they exceed in the qualities of Rarity and Density . Likewise , we are to observe in our case , that the dense or dividing body must necessarily cut and enter further and further into the rare or divided body ; and so , the sides of it be joyn'd successively to new and new pars of the rare body that gives way to it , and forsake others it parts from . Now , the rare body being in a determinate situation of the Universe , ( which we call being in a place , and is a necessary condition belonging to all particular bodies ) ; and the dense body comming to be within the rare body , whereas formerly it was not so : it follows , that it loses the place it had , and gains another . This effect , is that which we call local motion . And thus we see , by explicating the manner of this action , that locall motion is nothing else but the change of that respect or relation , which the body moved has to the rest of the Universe , following out of Division : and the name of Locall Motion , formerly signifies only the mutation of a respect to other extrinsecall bodies , subsequent to that division . And this is so evident and agreeable to the notions that all mankind ( who , as we have said , is judge and master of language ) naturally frames of place , as , I wonder , much why any will labour to give other artificall and intricate doctrine of this that in it self is so plain and clear . What need is there to introduce an imaginary space ( or , with Johannes Grammaticus , a subsistent quantity ) that must run through all the World ; and then entail to every body an aiery entity , an unconceiveable mood , an unintelligible Ubi , that , by an intrinsecall relation to such a part of the imaginary space , must thereto pin and fasten the body it is in ? It must needs be a ruinous Phylosophy that is grounded upon such a contradiction , as is the allotting of parts to that , which the Authors themselvs ( upon the matter ) acknowledge to be merely nothing ; and upon so weak a shift ( to deliver them from the inconveniences that , in their course of doctrine , other circumstances bring them to ) as is the voluntary creating of new imaginary Entities in things , without any ground in nature for them . Learned men should express the advantage and subtilty of their wits , by penetrating further into nature then the vulgar ; not by vexing and wresting it from its own course . They should refine and carry higher , not contradict and destroy , the notions of mankind , in those things it is the competent judge of ; as it undoubtedly is of those primary notions which Aristotle has rank'd under Ten Heads : which ( as we have touched before ) every one can conceive in gross ; and the work of Scholars is to explicate them in particular , and not to make the Vulgar believe they are mistaken in framing those apprehensions that nature taught them . Out of that which hath been hitherto resolvd 't is manifest that Place really , ( and abstracting from the operation of the understanding ) , is nothing else but the inward superficies of a body that compasses and immediately conteines another . Which ordinarily , being of a rare body that doth not shew it self to us ( namely , the Air ) , is for the most part unknown by us . But , because nothing can make impression on our minds and cause us to give it a name , otherwise then by being known : therfore our understanding , to make a compleat notion , must add something else to this fleeting and unremarkable Superficies , that may bring it to our acquaintance . And , for this end , we may consider further ; that , as this Superficies hath in it self , so the bodie enclosed in it gains a certain determinate respect to the stable and immoveable bodies that environ it . As for example , we understand such a Tree to be in such a place , by having such and such respects to such a Hill near it , or to such a House that stands by it , or to such a River that runs under it , or , to such an immoveable point of the Heaven that , from the Suns rising in the Equinox , is called East , and such like . To which purpose , it imports not whether these , that we call immoveable bodies and points , be truly so , or do but seem so to mankind . For , man talking of things according to the notions he frames of them in his mind ( speech being nothing else but an expression to another man , of the images he hath within himself ; and his notions being made according to the seeming of the things , he must needs make the same notions , whether the things be truly so in themselvs , or but seem to be so ; when that seeming or appearance is always constantly the same . Now then , when one body , dividing another , gets a new immediate clothing ; and consequently new respects to the stable and immoveable bodies ( or seeming such ) that environ it ; we vary in our selves the notion we first had of that thing ; conceiving it now accompanied with other circumstances and other respects then formerly it had . Which notion we express by saying , it has changed its place , and is now no longer where it was at the first . And this change of place we call Locall motion : to wit , the departing of a body from that hollow superficies which inclosed it , and its changing to another ; wherby it gains new respects to those parts of the World that have , or in some sort may seem to have , immobility and fixed stableness : So as hence 't is evident that the substance of ▪ Locall motion consists in Division ; and that the alteration of Locality follows Division ; in such sort as the becoming like or unlike of one wall to another follows the action whereby one of them becomes white . And therefore , in Nature , we are to seek for any entity or special cause of applying the moved body to a place , as place , ( which is but a respect consequent to the effect of division ) ; but only to consider , what real and physical action unites it to that other body , which is called its place , and truly serves for that effect . And consequently , they who think they have discover'd a notable subtilty , by bringing in an Entity to unite a Body to its Place , have strain'd beyond their strength , and grasped but a shadow . Which will appear yet more evident , if they but mark well , how nothing is divisible but what of it self ( abstracting from division ) is one . For the nature of Division is the making of many ; which implies , that what is to be divided must of necessity be not-many , before it be divided . Now Quantity being the subject of division , 't is evident that , purely of it self and without any force or adjoyned helps , it must needs be one , wherever some outward agent doth not introduce multiplicity upon it . And , whenever other things work upon quantity as quantity , it is not the nature and power of their operation to produce unity in it and make it one ; for it is already one : but contrariwise , the immediate necessary effect that flows from them in this case is , to make one quantity many ; according to the circumstances that accompany the divider and that which is to be divided . And therefore , although we may seek causes , why some one thing sticks faster together , then some other ; yet to ask absolutely why a body sticks together were prejudicial to the nature of quantity : whose essence is to have parts sticking together ; or rather to have such unity , as without which all divisibility must be excluded . Out of which discourse it follows , that , in local motion , we are to look onely for a cause or power to divide , but not for any to unite . For , the very nature of quantity unites any two parts that are indistant from one another , without needing any other cement to glue them together : as we see the parts of water and all liquid substances presently unite themselves to other parts of like bodies , when they meet with them , and to solid bodies if they chance to be next them . And therefore 't is vain to trouble our heads with Unions and imaginary Moods to unite a body to the place it is in ; when their own nature makes them one as soon as they are immediate to each other . And accordingly , if , when we see a Boul move , we would examine the causes of that motion , we must consider the quantity of air or water it makes to break from the parts next to it , to give place to it self : and not speculate upon an intrinsecall relation from the body to a certain part of the imaginary space , they will have to run through all things . And , by ballancing that quantity of air or water which it divides , we may arrive to make an estimate of what force the Boul needs to have for its motion . Thus having declar'd that the locality of motion is but an extrinsecall denomination and no reality in the thing moved ; we may now cast an eye upon a vast consequence that may be deduced out of what we have hitherto said . For , if we consider the nature of a Body , that is , that a Body is a Body by quantity ; and that the formall notion of Quantity is nothing else but Divisibility ; and that the adequate Act of Divisibility is Division , 't is evident there can be no other Operation upon Quantity , nor ( by consequence ) among Bodies , but must either be such Division as we have here explicated , or what must necessarily follow out of such division . And Division ( as we have even now explicated ) being Locall Motion , 't is evident , that All operations among Bodies are either , Local Motion , or such as follow out of Local motion . Which conclusion , however unexpected and at first hearing appearing a Paradox , will nevertheless by the ensuing work receive such evidence as it it cannot be doubted of ; and that , not only by force of argumentation and by necessity of notions , ( as is already reduced ) , but also by experience and declaratiosns of particulars , as they shall occur . But now , to apply what we have said to our proposed subject : 't is obvious to every man , that , seeing the Divider is the agent in division and in Local motion ; and dense bodies are by their nature dividers ; the Earth must in that regard be the most active among the Elements , since it is the most dense of them all . But this seems to be against the Common judgment of all the searchers of nature , who unamimously agree that Fire is the most active Element : As also it seems to impugne what we our selves have determin'd , when we said there were two active qualities , heat and cold ; whereof the first was in its greatest excess in Fire , and the latter in water . To reconcile these , we are to consider , that the action of Cold in its greatest height is composed of two parts ; the one is a kind of pressing , and the other is penetration which requires applicability . Of which two the former arises out of density , but the latter out of moderation of density , as I have declared in the precedent Chapter . Wherefore the former will exceed more in Earth , though the whole be more eminent in Water . For though , considering only the force of moving ( which is a a more simple and abstracted notion , then the determination and particularization of the Elements , and is precedent to it ) therein Earth hath a precedency over water : yet , taking the action , as it is determin'd to be the action of a particular Element , and as it concurs to the composition or dissolution of mixed bodies ; in that consideration ( which is the chief work of Elements , and requires an intime application of the Agents ) Water hath the principality and excess over Earth . As for Fire , it is more active then either of them : as will appear clearly , if we consider how , when Fire is applyed to fewel , and the violence of blowing is added to its own motion , it incorporates it self with the fewel , and in a small time converts a great part of it into its own nature , and shatters the rest into smoak and ashes . All which proceeds from the exceeding smallness and dryness of the parts of fire ; which being moved with violence against the fewel and thronging in multitudes upon it , easily pierce the porous substance of it , like so many extreme sharp Needles . And , that the force of Fire is as great and greater then of Earth , we may gather out of our former discourse ; where , having resolved that density is the virtue by which a body is moved and cuts the medium , and again considering that celerity of motion is a kind of density ( as we shall by and by declare ) 't is evident that , since blowing must of necessity press violently and with a rapid motion the parts of fire against the fewel , and so condense them exceedingly there , ( both by their celerity , & by bringing very many parts together there , ) it must needs also give them activity and vertue to pierce the body they are beaten against . New , that Celerity is a kind of Density , will appear , by comparing their natures . For if we consider that a dense body may be dilated so , as to possess and fill the place of a rare body that exceeded it in bigness , and , by that dilatation , may be divided into as many and as great parts as the rare body was divisible into ; we may conceive that the substance of those parts was , by a secret power of nature , folded up in that little extension in which it was before . And even so , if we reflect upon two Rivers of equal channels and depths , whereof the one goes swifter then the other ; and determine a certain length of each channel , and a common measure of Time : we shall see that , in the same measure of time , there passes a greater bulk of water in the designed part of the channel of the swifter stream , then in the designed part of the flower , though those parts be equal . Nor imports it that in Velocity we take a part of time , whereas in Density it seems that an instant is sufficient ; and , consequently , there would be no proportion between them : For , knowing Philosophers all agree that there are no Instants in time ; and that the apprehension of them proceeds meerly from the manner of our understanding : And , as for parts in time , there cannot be assumed any so little , in which the comparison is not true ; and so , in this regard , it is absolutely good . And , if the Reader have difficulty at the disparity of the things which are pressed together , in Density and in Celerity ; for that in Density , there is only Substance , & in Celerity there is also Quantity crowded up with the substence ; he will soon receive satisfaction , when he shall consider that this disparity is to the advantage of what we say , and makes the nature of density more perfect in celerity ; and consequently more powerful in fire then in earth . Besides , if there were no disparity , it would be a distinct species of density , but the very same . By what we have spoken above , it appears how fire gets into fewel ; now let us consider how it comes out : for the activity of that fierce body will not let it lie still and rest , as long as it has so many enemies round about it to rouse it up . We see then that , as soon as it has incoporated it self with the fewel and is grown master of it , by introducing into it so many of its own parts , like so many Souldiers into an Enemies Town ) ; they break out again on every side with as much violence as they came in . For , by reason of the former resistance of the fewel , their continual streaming of new parts upon it , and one overtaking another there where their journey was stop'd ( all which is increas'd by the blowing ) doth so exceedingly condense them into a narrower room then their nature effects , that , as soon as they get liberty and grow masters of the fewel ( which at the first was their prison ) , they enlarge their place , and consequently come out and flie abroad ; ever aiming right forwards from the point where they begin their journey : for , the violence wherewith they seek to extend themselves into a larger room , when they have liberty to do so , will admit no motion but the shortest , which is by a straight line . So that if , in our phantasie , we frame an image of a round body all of fire ; we must withall presently conceive , that the flame proceeding from it would diffuse it self every way indifferently in straight lines , so that , the source serving for the Center , there would be round about it an huge Sphere and of fire and light ; unless some accidental and extern cause should determine its motion more to one part then to another . Which compass , because it is round and has the figure of a Sphere , is by Philosophers term'd the Sphere of its activity . So that it is evident , the most simple and primary motition of fire is a flux in a direct line from the center of it to its circumference , taking the fewel for its center : as also that , when 't is beaten against a harder body , it may be able to destroy it ; though that body be in its own nature more dense then fire . For the body against which it presses either has pores , or has none ( as , the Elements have none : ) if it has pores , then the fire , by reason of the violent motion of the impellent , drives out the little bodies which fill up those pores , & , succeeding in their room , and being multiply'd there , causes those effects which in our discourse of the Elements we assign'd to heat . But , if it hath no pores , it will be either rare or dense : if it be rare , then , if the force of the impellant be greater than the resistance of the rare body , it will force the fire to divide the rare body . But if it be dense ( as , some atome of earth ) , then , though at the first it cannot divide it , yet , by length of time and continual beating upon it , it may come to wear off some part of it ; the force of the impellent by little and little bending the atome of the earth , by driving a continual stream of a lesser part of fire against some determinate part of the atome . By which word , Atome , no body will imagine we intend to express a perfect indivisible ; but only the least sort of natural bodies . CHAP. VI. Of Light : what it is . HAving said thus much of fire ; the near relation between it and Light invites us , in the next place , to bend our eyes , to that which uses to dazel theirs who look unwearily upon it . Certainly , as , among all the sensible qualities , it is the principal ; so , among all corporeal things , it seems to aim rightest at spiritual nature , and to come nearest it . And by some it has been judg'd to be spiritual ; if our eyes be capable to see Spirits . No meaner man then Aristotle leads the the dance to hold light a quality ; and mainly to deny it any bodily subsistence : And there has follow'd him no fewer , then almost all the world ever since . And the question imports no less , then the whole Doctrine of Qualities ; for admit light to be a body , and hardly any man will hold up his hand in defence of any other quality ; but if it be a quality then all others come in by parity and for company . But before we go any further , it will not be amiss to express what we mean , when we reject qualities ; and how , in some sense , we are content to admit them . According to that descripion that Phylosophers ordinarily make of them , ( and especially the Modern ) we can by no means give way to them . I confess ingeniously , I understand not what they mean by them ; and I am confident , that neither do they . For , the very notion , that their first words seem to express of them , they contradict again , before they make an end of describing what they are . They will have them to be real Entities or Things , distinct from the bodies they accompany : and yet ; they deny them a subsistence or self-being , saying , they do but inhere in their subject which supports them ; or , which is all one , that their being is a dependence on a subject . If they will reflect upon what they say , and make their thoughts and their words agree , they 'l find that the first part of their description makes them compleat substances ; which , afterwards , in words they flatly deny : and 't is impossible to reconcile these two meanings . A reall Entity or Thing must necessarily have an Existence or Being of its own ; which they allow them : and , whatever hath so becomes a substance ; for it subsists by its own Existence , or ( to say plainer , ) is what it is by its own Being , and needs not the existence of another thing to give it a Being . And then presently to to say that it doth not subsist of it self , or that it requires the subsistence of a substance to make it Be , is a pure contradiction to the former . This arises from a wrong notion they make to themselvs of substance , existence , and subsistance : and from their not consulting sufficiently with their own thoughts , as well as studying in Books . They meet there with different terms ; by help of which they keep themselves from contradiction in words , but not in effect . If the terms were rightly conceived and notions duely fitted to them , ( which requires deep meditation on the things themselvs , and a brain free from all inaclination to siding , or affection to opinoins for the Authors sakes , before they be well understood and examin'd ) many of those disputs would fall to the ground ; in which oftentimes both sides lose themselvs and the question , before they come to an end . They are in the dark before they are aware : and then they make a noyse , only with terms ; which , like too heavie weapons that they cannot weild , carry their strokes beyond their aim . Of such nature are the Qualities and Moods , that some modern Philosophers have so subtilised on . And , in that sense , we utterly denie them : which being a question appertaining to Metaphysicks , it belongs not to our present purpose to ingage our selvs further in it . But , as they are ordinarily understood in common conversation , we allow them . And our work is but to explicate and shew the particulars in retail , of what men naturally spake in grosse . For that serves their turn , to know what one another means : whereas , it belongs only to a Phylosopher , to examine the causes of things . Others are content with the effects : and they speak truly and properly , when they design them . As for example : when they say that fire burns by a quality of heat that it has , or that a Deye is square by the qualitie of a cubicall figure that is in it ; they speak as they should do . But , if others will take occasion upon this , to let their understanding give a Being to these qualities , distinct from the substances in which they conceive them ; there they miss . If we consider the same man hungry , or thirsty , or weary , or sleepy , or standing , or sitting ; the understanding presently makes within it self reall things of sleep , hunger , thirst , weariness , standing , and sitting : Whereas indeed , they are but different affections or situations of the same body . And therefore we must beware of applying these notions of our mind , to the things as they are in themselves : as much as we must , of conceiving those parts to be actually in Continued Quantity , wherof we can frame actually distinct notions in our understanding . But as , when ordinary men say , that a Yard contains three feet ; 't is true , in this sence , that three feet may be made of it , but , whiles 't is a yard , 't is but one quantitie or thing , and not three things : so they , who make profession to examine rigourously the meaning of words , must explicate in what sense it is true that Heat and Figure ( our former examples ) are qualities ; for such we grant them to be , and in no wise contradict the common manner of speech , which enters not into the Phylosophicall nature of them . We say then , that Qualities are nothing else but the Proprieties , or Particularities , wherin one thing differs from another . And therfore Logicians call substantiall Differences , substantiall Qualities ; and say , they are predicated in Quale quid . But , the Predicament of Quality is orderd , by Aristole , to conclude in it those differences of things , which are neither Substantiall nor quantitative , and yet are intrinsecall and absolute . And so , that which the understanding calls heat , and makes a notion of ( distinct from the notion of the fire from whence it issues to burn the wood that is near it ) is nothing else , in the fire , but the very sustance of it in such a degree of rarity ; or a continual stream of parts , issuing out of the main stock of the same fire , that enters into the wood , and by its rarity makes its way through every little part , and divides them . All which actions are comprised by the understanding , under one notion of burning ; and the power , ( which is fire it self ) to do these actions , under one notion of the qualitie of heat : though burning in effect , and explicated Philosophically , be nothing else but the continuance of those material motions we have even now described . In like manner , the cubical figure of a deye is nothing else but the very bodie of the deye it self , limited by other bodies from being extended beyond those dimentions it hath : and so , the qualitie of figure or squareness , which in common speech is said to be in it , is truly substance it self , under such a consideration as is expressed by that word . But , to come to our question , on the decision of which depends the fate of all the fictitious Entities which the Schools are term'd Qualities . The chief motives that perswade Light to be one of those may , to my best remembrance , be reduced to five several heads . The first is , that it illuminates the Air in an instant , and therefore cannot be a body : for a body requires succession of time to move in ; wherereas , this seems to spread it self over the whole Hemisphere in an instant . For , as far as the Sun is distant from us , he no sooner raises his head above our Horizon , but his darts are in our face : and generally , no imagination can be framed of any motion it has in its dilatation . The next is , that , whereas no body can admit another into its place without being removed away it self , to leave that room to the advenient one ; plain experience shews us daily , that two lights may be in the same place ; and the first is so far from going away at the coming of the second , that the bringing in of a second Candle , and setting it near the first , increases the light in the room ; which diminishes again , when the second is removed away . And , by the same reason , if light were a body , it should drive away the aire ( which is likewise a body ) wherever it is admitted : for , within the whole sphere of the irradiation of it , there is no point , wherein one may set their eye , but light is found . And therefore , if it were a body , there would be no room for air , in that place which light takes up . And likewise , we see that it penetrates all solid bodies ( and particularly glass ) ; as experience shews , in wood , stone , metals , and any other body whatever , if it be made thin enough . The third argument why light cannot be a body is , that if it were so , it can be none other but fire ; which is the subtilest and most rarified of all bodies whatever . But , if it be fire , then it cannot be without heat ; and consequently , a man could not feel cold in a sun-shining day : The contrary of which is apparent all winter long , whose brightest dayes oftentimes prove the coldest ; And Galileus , with divers others since , did use from the Sun to gather light , in a kind of stone that is found in Italy , ( which is therefore by them call'd la calamita della luce ) , and yet no heat appeared in it . A Glow-worm will give light to read by , but not to warm you any whit at all : And it is said , that Diamonds and carbuncles will shine like fire in the greatest darks ; yet no man ever complain'd of being serv'd by them as the foolish Satyre was , by kissing a burning coal . On the contrary side ; if one consider , how great heats may be made without any light at all ; how can one be perswaded that light & heat should be the same thing , or indeed any whit of kin ? The fourth motive , to induce us to believe that light cannot be a body , is the sudden extinction of it ; when any solid body comes between the fountain of it , and the place where it sends its beams . What becomes of that great expansion of light that shined all about , when a cloud enterposes it self between the body of the Sun and the streams that come from it ? Or when it leaves our Horizon to enlighten the other world ? His head is no sooner out of our sight , but at the instant all his beams are vanished . If that which fills so vast a room were a body , something would become of it ; it would at the least be chang'd to some other substance , and some reliques would be left of it , as when ashes remain of burned bodies ; for , nature admits not the annihilation of any thing . And , in the last place , we may conceive that if light were a body , it would be shaken by the winds and by the motion of the air ; and we should see it quaver in all blustring weather . Therefore summing up all we have said , it seems most improbable , and indeed wholly impossible , that light should be a Body ; and consequently it must have his place among Qualities . But , on the otherside ; before we apply our selves to answer these objections , let us make a short survey of those inducements , that prevail with us to believe light a body , notwithstanding so forcible oppositions . I admit so far of the third argument , as to allow light to be fire ; for indeed it cannot be imagin'd any thing else , all properties agreeing so fully between them : But withal I must adde , that it is not fire in every form , or fire joyn'd with every substance , that expresses it self by light ; but it is fire extremely dilated and without mixture of any other grosse body . Let me hold a piece of linen or paper close by the flame of a candle , and , by little and little , remove it further and further off ; and methinks my very eyes tell me , that there is upon the paper some part of that which I see in the candle , and that it grows still less and less , as I remove the paper further from it : so that if I would trust my sense , I should believe it as very a body upon the paper , as in the candle ; though infeebled , by the laxity of the channel in which it flows . And this seems to be strengthen'd by the consideration of the adversaries position : for if it were a quality , then , seeing it hath no contrary to destroy or stop it , it should still produce an equal to it self , without end or growing feeble ; whenever it meets with a subject capable to entertain it , as air is . The better to apprehend how much this faint resemblance of flame upon the paper maketh for our purpose , let us turn the leaf ; and imagine in our thoughts , after what fashion that fire which is in the flame of a little candle would appear to us , if it were dilated and stretch'd out to the utmost extent that excess of rarity can bring it to . Suppose that so much flame , as would fill a cone of two inches height and half an inch Diameter , should suffer so great an expansion , as to replenish with his light body a large chamber : and then , what can we imagine it would seem to be ? How would the continual driving it into a thinner substance , as it streams in a perpetual flood from the flame , seem to play upon the paper ? And then judg whether it be likely to be a body or no ; when our discourse suggests to us , that , if it be a body , those very appearances must follow , which our eyes give us evidence are so in effect . If gold , beaten into so airy a thinness , as we see gilders use , remains still Gold , notwithstanding the wonderfull expansion of it : why shall we not allow , that fire , dilated to its utmost period , shall still remain fire ; though extreamly rarified beyond what it was ? We know that fire is the rarest and the subtilest substance that nature hath made among bodies ; and we know likewise , that it is ingendred by the destroying and feeding upon some other more grosse body : let us then calculate , when the oyl , or tallow , or wax of a candle , or the bulk of a faggot or billet , is dilated and rarified to the degree of fire ; how vast a place must it take up ? To this let us add what Aristotle teaches us ; that fire is not like a standing pool , which continues full with the same water ; and as it has no waste , so has it no supply : but it is a fluent and brook-like current . Which also we may learn , out of the perpetual nutriment it requires : for , a new part of fewel being converted into a new part of fire ( as we may observe in the little atomes of Oyl or melted wax , that continually ascend apace up the wieke of a burning candle or lamp ; of necessity the former must be gone to make room for the latter ; and so a new part of the river is continually flowing . Now then , this perpetual flux of fire , being made of a grosse body that , so rarified , will take up such a vast room , if it die not at the instant of its birth , but have some time to subsist ( be it never so short , ) it must needs run some distance from the fountain whence it springs . Which , if it do , you need not wonder , that there should be so great an extent of fire as is requisite to fill all that space which light replenishes ; nor that it should be still supplyed with new , as fast as the cold of the aire kills it . For , considering that flame is a much grosser substance then grosse fire , by reason of the mixture with it of that viscous oyly matter , which , being drawn out of the wood and candle , serves for fewel to the fire and is , by little and little , converted into it ; and withal reflecting on the nature and motion of fire , which is , to dilate it self extreamly , and to fly all about from the center to the circumference , you cannot choose but conceive that the pure fire , strugling to break away from the oyly fewel , which is still turning into new fire , doth at length free his wings from that birdlime ; and then flies abroad with extream swiftness , & swels and dilates it self to a huge bulk , now that it has gotten liberty : and so fills a vast room ; but remains still fire till it die . Which it no sooner doth , but it is still supply'd with new streams of it , that are continually strain'd , & as it were , squees'd out of the thick flame , which imprison'd , and kept it within it ; till growing fuller of fire then it could contain ( by reason of the continual attenuating the oyly parts of it , and converting them into fire ) , it gives liberty to those parts of fire , that are next the superficies , to fly whither their nature will carry them . And , thus , discourse would inform a Blind man ( after he has well reflected on the nature of fire ) , how it must needs fill a mighty extent of place ; though it have but a narrow beginning at its spring head : and that there , by reason of the condensation of it and mixture with a grosser body , it must needs burn other bodies ; but that , when it is freed from such mixture and suffers an extream expansion , it cannot have force to burn , but may have means to express it self to be there present , by some operation of it upon some body that is refin'd and subtilized enough to perceive it . And this operation a seeing man will tell you is done upon his eyes : whose fitness to receive impression from so subtile an Agent , Anatomists will teach you . And I remember , how a blind Schoolmaster , that I kept in my house to teach my children , ( who had extream subtile spirits , and a great tenderness through his whole body ; and met with few distractions to hinder him from observing any impression , never so nicely made upon him ) used often to tell me , that he felt it very perceptibly in several parts of his body ; but especially in his brain . But , to settle us more firmly in the perswasion of light 's being a body , and consequently , fire , let us consider , that the properties of a body are perpetually incident to light : look what rules a ball will keep in its rebounds , the same doth light in its reflections ; and the same demonstration alike convinces the one and the other . Besides , light is broken like a body ; as , when 't is snapped in pieces by a tougher body : it is gather'd together in a little room by looking or burning glasses ; as water is , by ordering the gutters of a house so as to bring into one cistern all that rains dispersedly upon the whole roof . It is sever'd and dispers'd , by other glasses ; and is to be wrought upon , and cast hither and thither at pleasure : all , by the rule of other bodies . And what is done in light , the same will likewise be done in heat , in cold , in wind , and in sound . And the very same instruments that are made for light , will work their effects in all these others , if they be duly managed . So that certainly , were it not for the authority of Aristotle and his learned followers , that presses us on the one side ; and for the seemingness of those reasons we have already mention'd , which perswades us on the other side : our very eyes would carry us by stream into this consent , that light is no other thing but the nature and substance of fire , spread far and wide , and freed from the mixture of all other gross bodies . Which will appear yet more evident , in the solutions of the oppositions we have brought against our own opinion : for , in them there will occur other arguments of no less importance to prove this verity , than these we have already proposed . CHAP. VII . Two objections answer'd against light being fire ; with a more ample proof of its being such . HAving then said thus much to perswade us of the corporeity of this subtile thing , that so queintly plays with our eyes ; we will in the next place examine those objections that , at the beginning , we set down against its being a body : and if , after a through discussion of them , we find they do in truth conclude nothing of what at the first sight they bear so great a shew of , but that we shall be able perfectly to solve and enerve their force ; no body will think it rashness in us to crave leave of Aristotle , that we may dissent from him in a matter that he has not look'd to the bottom of ; and whose opinion therin cannot be defended from plain contradictions and impossibilities . 'T is true , never any one man looked fo far as he into the bowels of nature ; he may be rightly termed the Genius of it , and whoever follows his principles in the main cannot be led into errour : but we must not believe that he or any man else , who relies upon the strength and negotiation of his own reason , ever had a priviledge of infallibility entail'd to all he said . Let us then admire him for what he has deliver'd us : and where he falls short or is weary in his search , and suffers himself to be born down by popular opinions against his own principles ( which happens very seldom to him ) , let us seek to supply and relieve him . But , to pursue our intent : We will begin with answerin , the third objection ; which is , that if light were fire it must heat as well as enlighten , where it shines . There 's no doubt but it doth so ▪ as is evident by the weather-glasses , and other artificiall musical instruments ( as Organs and Virginals that played by themselvs ) w●ch Cornelius Drebbel ( That admirable master of Mechanicks ) made to shew the King. All which depends upon the rarefaction and condensation of some subtile body , conserv'd in a cavity within the bulk of the whole instrument : for , assoon as the Sun shined , they would have motion and play their parts . And , questionless , that grew out of the rarefaction of the subtile liquor he made use of ; which was dilated assoon as the air was warmd by the Sun-beams : Of whose operation it was so sensible , that they no sooner left the Horizon , but its motion ceased ; And if but a cloud came between the instrument and them , the musick would presently go slower time . And the ancient miracle of Memnons statue seems to be a juggling of the Ethiopian priests , made by the like invention . But , though he and they found some spirituall and refined natter , that would receive such notable impressions from so small alterations of temper ; yet it is no wonder that our gross bodies are not sensible of them : for we cannot feel heat , unless it be greater then that which is in our sense , And the heat there must be in proportion to the heat of our bloud ; which is an high degree of warmth : and therfore 't is very possible , that an exceeding rarified fire , may cause a far lesse impression , of heat then we are able to feel . Consider how , if you set pure spirit of wine on fire , and so convert it into actual flame ; yet it will not burn , nor scarce warm your hand : and then can you expect that the light of a candle , which fills a great room , should burn or warm you as far as it shines ? If you would exactly know , what degree of heat and power of burning that light has , which ( for example ) shines upon the wall in a great chamber , in the midst wherof there stands a candle : do but calculate what overproportion of quantitie all the light in the whole room bears , to the quantity of the little flame at the top of the candle ; and that is the overproportion of the force of burning which is in the candle , to the force of burning which is in so much light at the wall as , in extension , is equall to the flame of the candle . Which when you have considered , you will not quarrel at its not warming you at that distance : although you grant it to be fire , streaming out from ●e flame as from the spring that feeds it , and extreamly dilated ( according to the nature of fire , when it is at liberty ) , by going so far without any other grosse body to imprison or clog it . 'T is manifest , that this rule of examining the proportion of burning in so much of the light as the flame is ( by calculating the proportion of the quantity or extension of all the light in the room to the extension of the flame of the candle , and then comparing the flame of the candle to a part of light equall in extension unto it ) is a good and infallible one , if we abstract from accidental inequalities : since both the light and the flame are in a perpetual flux ; and all the light was first in the flame , which is the spring from whence it continually flows . As in a river , where every part runs with a settled stream ; though one place be straighter , and another broader : yet of necessity , since all the water that is in the broad place came out of the narrow , it must follow that , in equal portions of time , there is no more water where it has the liberty of a larg channel , then where the banks press it into a narrow bed ; so that there be no inequalities in the bottome . In like manner , if , in a large stove , a basin of water be converted into steam ; that rarified water , which then fills the whole Stove , is no more then what the Basin contain'd before : and consequently , the power of moistening , which is in a foot 's extension ( for example ) of the stove wherein that steam is , must be , in proportion to the vertue of wetting in the foot extension of water , as the quantity of that great room , which the steam fills , is to the quantity of the water contain'd in the basin . For , although the rarified water be not in every least part of that great place it seems to take up , by reason that there is Air in which it must swim ; yet the power of wetting that was in the Basin of water is dilated through the whole room , by the conjunction of the Myst or Dew to all the sensible parts of the Air that is in the room : and consequently the power of wetting , which is in any foot of that room , is , in a manner , as much less then the power of wetting which was in the foot of water , as if the water were rarified to the quantity of the whole room , and no air were left with it . And , in the same manner it fares with dilated fire , as it doth with dilated water : with only this difference , peradventure , that Fire grows purer and more towards its own nature , by dilatation : whereas water becomes more mix'd , and is carried from its nature , by suffering the like effect . Yet , dilated water will , in proportion , moisten more then dilated fire will burn , for the rarefaction of water brings it nearer to the nature of air ( whose chief propriety is moisture , ) and the fire that accompanies it , when it raiseth it into steam , gives it more powerful ingression into what body it meets withal : whereas fire , when 't is very pure , and at entire liberty to stretch and spread it self as wide as the nature of it will carry it , gets no advantage of burning by its mixture with air ; and although it gains force by its purity , yet , by reason of its extreme rarefaction , it must needs be extreamly faint . But if , by the help of Glasses , you will gather into less room what is diffused into a great one , and so condense it as much as it is ( for example ) in the flame of a candle : then that fire or compacted light will burn much more forcibly then so much flame : for there is as much of it in quantity ( excepting what is lost in the carriage of it , and it is held in together in as little room , and it has this advantage besides , that 't is clog'd with no grosse body to hinder the activity of it . It seems to me now , that the very answering this objection doth ( besides repelling the force of it ) evidently prove , that light is nothing but fire , in its own nature , and exceedingly dilated : for , if you suppose fire ( for example , the flame of a candle ) to be stretch'd out to the utmost expansion that you may well imagine such a gross body is capable of ; 't is impossible it should appear and work otherwise then it doth in light , as I have shewd above . And again , we see plainly that light gather'd together burns more forcibly then any other fire whatever , and therefore must needs be fire . Why then shall we not confidently conclude , that what is fire before it gets abroad , and is fire again when it comes together , doth likewise remain fire during all its journey ? Nay , even in the journey it self we have particular testimony that it is fire : for light , returning back from the earth charg'd with little atomes ( as it doth in soultry gloomy weather ) , heats much more than before ; just as fire doth when it is imprisoned in a dense body . Philosophers ought not to judge by the same rules that the common people doth . Their gross sense is all their guide ; and therfore they cannot apprehend any thing to be fire that doth not make it self to be known for such by burning them : But , he that judiciously examines the matter , and traces the pedigree and period of it , and sees the reason why ▪ in some circumstances , it burns , and in others , not ; is too blame , if he suffer himself to be led by others ignorance , contrary to his own reason . When they , that are curious in perfumes , will have their chamber fil'd with a good scent , in a hot season that agrees not with burning perfumes ; and therfore make some odoriferous water be blown about it , by their servants mouthes that are dexterous in that ministery , ( as is used in Spain in the Summer time ) : every one that sees it done ( though on a sudden the water be lost to his eyes and touch , and is only discernable by his nose , yet ) is well satisfied that the scent which recreates him is the very water he saw in the glass , extremely dilated by the forcible sprouting of it out from the servants mouth ; and will , by little and little , fall down and become again palpable water as it was before ; and therefore doubts not but it is still water , whiles it hangs in the air divided into little atomes . Whereas , one that saw not the beginning of this operation by water , nor observ'd how in the end it shews it self again in water , might the better be excused , if he should not think that what he smel'd were water blown about the air ; nor any substance of it self ( because he neither sees nor handles it ) , but some adventitious quality , he knows not how , adhering to the air . The like difference is between Philosophers that proceed orderly in their discourses , and others that pay themselves with terms which they understand not : The one see evidence in what they conclude ; whiles the others guesse wildly at random . I hope the Reader will not deem it time lost from our main drift , which we take up thus in examples and digressions : for , if I be not much deceived , they serve exceedingly to illustrate the matter . Which I hope I have now rendred so plain , as no man , that shall have well weighed it , will expect that Fire , dilated into that rarified substance which mankind ( who , according to the different appearance of things to their sense , gives different names to them ) calls Light , should burn like that grosser substance which , from doing so , they call fire ; nor doubt , but that they may be the same thing more or less attenuated ; as leaf-gold that flies in the air , as light as down , is as truly gold as that in an ingot , which , being heavier then any other substance , falls most forcibly to the ground . What we have said of the unburning fire ( which we call light ) streaming from the flame of a Candle , may easily be apply'd to all other lights deprived of sensible heat ; whereof some appear with flame , others without it . Of the first sort are the innoxious flames that are often seen on the hair of mens heads and horses manes , on the Masts of ships , over graves , and fat marish grounds , and the like : and of the latter sort are Glow-worms , and the light-conserving stones , rotten wood , some kinds of fish and of flesh when they begin to putrifie ; and some other things of the like nature . Now , to answer the second part of this objection , That we daily see great heats without any light , as well as much light without any heat ; and therefore light and fire cannot be the same thing : You may call to mind , how Dense bodies are capable of great quantities of Rare ones ; and thereby it comes to pass that bodies , which repugn to the dilatation of flame , may nevertheless have much fire inclosed in them . As , in a stove , let the fire be never so great , yet it appears not outwards to the sight ; although that stove warm all the rooms near it : So , when many little parts of heat are imprison'd in as many little cells of gross earthly substance , ( which are like so many little stoves to them ) , that imprisonment will not hinder them from being very hot to the sense of feeling ; which is most perceptible of dense things . But , because they are choak'd with the closeness of the gross matter wherein they are closed , they cannot break out into a body of flame or light , so to discover their nature : which ( as we have said before ) is the most unfit way for burning ; for we see that light must be condensed to produce flame and fire , as flame must be , to burn violently . Having thus clear'd the third objection , ( as I conceive , ) let us go on to the fourth ; which requires that we satisfie their inquisition , who ask , what becomes of that vast body of shining light ( if it be a body ) that fills all the distance between heaven and earth ; and vanishes in a moment , assoon as a cloud or the Moon interposes it self between the Sun and us , or that the Sun quits our Hemisphere ? No sign at all remains of it after its extinction as doth of all other substances , whose destruction is the birth of some new thing . Whither then is it flown ? we may be perswaded that a mist is a corporeal substance , because it turns to drops of water upon the twigs that it invirons : and so we might believe light to be fire , if , after the burning of it out , we found any ashes remaing ; but experience assures us , that , after it is extinguished , it leaves not the least vestigium behind it of having been there . Now , before we answer this objection , we will intreat our Adversary to call to mind , how we have , in our solution of the former , declared and proved that the light , which ( for example ) shines from a candle , is no more then the flame is , from whence it springs , the one being condensed and the other dilated ; and that the flame is in a perpetual flux of consumption about the circumference , and of restauration at the center where it sucks in the fewell ; and then we will enquire of him , what becomes of the bodie of flame which so continually dies and is renewed , and leaves no remainder behind it ; as well as he doth of us , what becomes of our body of light , which in like manner is alwaies dying and alwaies springing fresh ? And when he hath well considered it , he will find that one answer will serve for both . Which is , That , as the fire streams out from the fountain of it , and growes more subtile by its dilatation , it sinks the more easily into those bodies it meets withall : the first of which , and that environs it round about , is aire . With air , then , it mingles and incorporates it self , and , by consequence , with the other little bodies that are mingled with the aire ; and in them it receives the changes which nature works : by which it may be turn'd into the other Elements , if there be occasion ; or be still conserv'd in bodies that require heat . Upon this occasion , I remember a rare experiment , that a Noble-Man of much sincerity , and a singular friend of mine , told me he had seen : which was , That , by meanes of glasses made in a very particular manner , and artificially placed one by another , he had seen the Sun-beams gather'd together , and precipitated down into a brownish or purplish red powder . There could be no fallacy in this operation : for , nothing whatever was in the glasses when they were placed and disposed for this intent ; and it must be in the hot time of the year , else the effect would not follow . And of this Magistry he could gather some dayes near two ounces in a day . And it was of a strange volative nature , and would pierce and imprint his spiritual quality into gold it self ( the heaviest and most fixed body we converse withall ) in a very short time . If this be plainly so , without any mistaking ; then mens eyes and hands may tell them what becomes of light when it dies , if a great deal of it were swept together . But , from what cause soever this experience had its effect , our reason may be satisfied with what we have said above ; for I confesse , for my part , I beleeve the appearing body might be something that came along with the Sun-beams , and was gather'd by them ; but not ther pure substance . Some peradventure will object those lamps , which both ancient and modern writers have reported to have been found in Tombes and Urns ; long time before closed up from mens repair to them , to supply them with new fewel : and therefore they believe such fires to feed upon nothing ; and consequently , to be inconsumptible and perpetual . Which if they be , then our doctrine , that will have light to be nothing but the body of fire perpetually flowing from his center and perpetual dying , cannot be sound : for , in time , such fires would necessarily spend themselves in light ; although light be so subtile a substance , that an exceeding little quantity of fewel may be dilated into a vast quantity of light . However , there would be some consumption ; which , how imperceptible soever in a short time , yet , after a multitude of revolutions of years , must needs discover it self . To this I answer : That , for the most part , the witnesses , who testifie originally the stories of these lights , are such as a rational man cannot expect from them that exactness or nicitie of observation , which is requisite for our purpose . For , they are usually gross labouring people , who , as they dig the ground for other intentions , Stumble upon these Lamps by chance before they are aware : and commonly they break them in the finding , and imagine they see a glimpse of light ; which vanishes before they can in a manner take notice of it , and is , peradventure , but the glistering of the broken glass , or glazed pot , which reflects the outward light , assoon as , by rummaging in the ground and discovering the Glass , the light strikes upon it , ( in such manner as sometimes a Diamond , by a certain incountring of light in a dusky place , may , in the first twinkling of the motion , seem to sparkle like fire . ) And afterwards , when they shew their broken Lamp , and tell their tale to some man of a pitch of wit above them , who is curious to inform himself of all the circumstances that may concern such lights ; they strain their memory to answer him satisfactorily unto all his demands : and thus , for his sake , they perswade themselves to remember what they never saw ; and he again , on his side , is willing to help out the story a little . And so after a while , a very formal and particular relation is made of it . As happens in like sort in reporting of all strange and unusual things ; when even those , that in their nature abhor from lying , are naturally apt to strain a little and fashion up in a handsome mould , and almost to perswade themselves they saw more then they did : so innate it is to every man , to desire the having of some preeminence beyond his neighbours ; be it but in pretending to have seen something which they have not . Therefore , before I engage my self in giving any particular answer to this objection of pretended inconsumptible lights , I would gladly see the effect certainly averred and undoubtedly proved : For , the testemonies which Fortunius Licetus produces ( who has been very diligent in gathering them ; and very sub 〈◊〉 in discoursing upon them ; and as the exactest Author that has written upon this subject ) do not seem to me to make that certainty , which is required for the establishing of a ground in Philosophy . Nevertheless , if there be any certain experience in this particular , I should think there might be some Art , by circulation of fewel , to maintain the same light for a great company of years : But , I should not easily be perswaded , that either flame or light could be made , without any manner of consuming the body which serves them for fewel . CHAP. VIII . An Answer to three other Objectious formerly proposed , against Light being a Substance . HAving thus defended our selves from their Objections , who would not allow light to be fire ; and having satisfied their inquisition , who would know what becomes of it when it dyes , if it be a body : we will now apply our selves to answer their difficulties , who will not let it pass for a body , because it is in the same place with another body ; as , when the Sun-beams enlighten all the air , and when the several lights of two distinct Candles are both of them every where in the same room . Which is the substance of the second main objection . This , of the justling of the aire , is easily answered thus : that the aire , being a very divisible body , doth without resistance , yield as much place as is requisite for light . And that light , though our eyes judge it diffused every where , yet is not truly in every point or atome of air : but , to make us see it every where , it suffices that it be in every part of the air which is as big as the black or sight of our eye ; so that we cannot set our eye in any position , where it receives not impressions of light . In the same manner as Perfumes , which , though they be so gross bodies that they may be sensibly wasted by the wind , yet ●o fill the air , that we can put our nose in no part of the room , where a perfume is burned , but we shall smell it : And the like is of mists ; as also of the sprouted water to make a perfume , which we mention'd above . But , because pure discourses , in such small thrids as these , 〈◊〉 but weakly bind such Readers as are not accustom'd to them ; and I would ( if possible ) render this Treatise intelligible to every rational man , how ever little vers'd in Scholastick learning ( among whom I expect it will have a fairer passage , then among those that are already deeply imbued with other principles ) : let us try if we can herein inform our selves by our sense , and bring our eyes for witness of what we say . He then , that is desirous to satisfie himself in this particular , may put himself in a dark room , through which the Sun sends his beams by a cranie or little hole in the wall : and he will discover a multitude of little atomes flying about in that little stream of light ; which his eye cannot discern , when he is environ'd on all sides with a full light . Then , let him examine whether or no there be light in the midst of those little bodies ; and his own reason will easily till him , that , if those bodies were as perspicuous as the air , they would not reflect upon our eyes the beams by which we see them : And therefore he will boldly conclude , that at the least such parts of them as reflect light to us do not admit it , nor let it sink into them . Then let him consider the multitude of them , and the little distance betwixt one another ; and how nevertheless they hinder not our sight , but we have it free to discover all objects beyond them , in what position soever we place our eye . And , when he thus perceives that these opacous bodies , which are every where , do not hinder the eye from judging light to have an equal plenary diffusion through the whole place that it irradiates ; he can have no difficulty to allow air , ( that is diaphanous , and more subtile far then they , and , consequently , divisible into lesser atomes , and , having lesser pores , gives less scope to our eyes to miss light , then they do ) to be every where mingled with light , though we see nothing but light , and cannot discern any breach of it . Especially , when he shall adde to this consideration , that the subtile body , which thus fills the air , is the most visible thing in the world ; and that whereby all other things are seen : and that the air it mingles it self with , is not at all visible , by reason of the extreme diaphaneity of it , and easie reception of the light in every pore of it , without any resistance or reflection : and that such is the nature of light , as it easily drowns an obscure body , if it be not too big : and not onely such , but even other light bodies ; for so we know as well the fixed Stars as the Planets are conceal'd from our sight , by the nearness to the Sun , neither the lightness of the one , nor the bigness of the other prevailing against the darkning of an exuperant light ; and we have daily experience of the same in very pure chrystal glasses , and in very clear water , which though we cannot discern by our sight if they be certain positions , nevertheless by experience we find that they reflect much light , and consequently have great store of opacous parts . And then he cannot choose but conclude , that it is impossible but light should appear as it doth , to be every where , and to be one continued thing ; though his discourse withal assure him it is every where mingled with air . And this very answer , I think , will draw with it , by consequence , the solution of the other part of the same objection ; which is , of many lights joyning in the same place ; and the same is likewise concerning the images of colours every where crossing one another without hindrance . But , to raise this contemplation a strain higher , let us consider , how light , being the most rare of all known bodies , is , of its own nature , ( by reason of the divisibility that followeth rarity ) divisible into lesser parts then any other ; and particularly then flame , which , being mixed with smoke and other corpulency , falls very short of light : And this , to the proportion in which it is more rare then the body 't is compared to . Now , a great * Mathematician , having devised how to measure the rarefaction of Gun-powder into flame , found the Diameter fifty times increased ; and so concluded , that the body of the flame was , in proportion to the body of the Gun-powder it was made of , as 125000. is to one . Wherfore , by the immediately proceeding consequence , we find that 125000 parts of flame may be couched in the room of one least part of gunpowder ; and peradventure many more , considering how porous a body Gun-powder is . Which being admitted , 't is evident that , although light were as gross as the flame of Gun-powder , and Gun-powder were as solid as gold ; yet there might pass 125000. rayes of light , in the space wherin one least part of Gun-powder might be contained : which space would be absolutely invisible to us , and be contained many times in the bigness of the sight of a mans eye . Out of which we may gather , what an infinity of objects may seem to us to cross themselvs in the same indivisible place ; and yet may have room sufficient for every one to pass his way , without hindring his fellow . Wherfore , seeing that one single light could not send rayes enough to fil every little space of aire that is capable of light , ( and the less , the further it is from the flame ) ; 't is obvious enough to conceive how , in the space where the air is , there is capacity for the rays of many candles . Which , being well sum'd up , will take away the great admiration how the beams of light , though they be corporeall , can in such great multitudes , without hindering one another , enter into bodies and come to our eye : and will shew , that 't is the narrowness of our capacities , and not the defect of nature , which makes these difficulties seem so great . For , she hath sufficiently provided for all these subtile operations of fire ; as also for the entrance of it into glass , and into all other solid bodies that are Diaphanous ( upon which was grounded the last instance the second objection pressed ) : for , all such bodies being constituted by the operation of fire , ( which is alwaies in motion ) ; there must needs be ways left for it both to enter in , and to evaporate out . And , this is most evident in glass : which , being wrought by an extreme violent fire and swelling with it , ( as water and other things do , by the mixture of fire ) must necessarily have great store fire in it self whiles it is boyling ; as we see by its being red hot . And , hence it is that the workmen are forced to let it cool by degrees in such relentings of fire , as they call their nealing heats ; lest it should shiver in pieces , by a violent succeeding of air in the room of the fire ; for , that , being of greater parts then the fire , would strain the pore of the glass too suddenly , and break it all in pieces to get ingressions ; whereas , in those nealing heats the air being rarer , lesser parts of it succeed to the fire , and leisurely stretch the pores without hurt . And , therefore , we need not wonder , that light passes so easily through glass ; and , much less , that it gets through other bodies ; seeing the experience of Alchymists assures us . 't is hard to find any other body so impenitrable as glass . But now , to come to the answer of the first , and , in appearance , most powerful objection , against the corporeity of light ; which urges , that its motion is perform'd in an instant , and therefore cannot belong to what is material and cloth'd with quantity . We will endeavour to shew how unable the sense is to judge of sundry sorts of motions of Bodies , and how grosly it is mistaken in them : And then , when it shall appear that the motion of light must necessarily be harder to be observed , then those others ; I conceive , all that is rais'd against our opinion , by so incompetent a judge , will fall flat to the ground . First then , let me put the Reader in mind , how , if ever he mark'd children when they play with firesticks , they move and whirle them round so fast , that the motion will cosen their eyes , and represent an entire circle of Fire to them : and were it somewhat distant , in a dark night , that one play'd so with a lighted Torck , it would appear a constant Wheele of fire , without any discerning of motion in it . And then , let him consider how slow a motion that is , in respect of what 't is possible a body may participate of : and he may safely conclude , that 't is no wonder though the motion of light be not descried ; and that indeed no argument can be made from thence , to prove that light is not a body . But , let us examine this consideration a little further , and compare it to the motion of the earth or heavens . Let the appearing circle of the fire be some three foot Diameter , and the time of one entire circulation of it be the sixtieth part of a minute ; of which minutes there are 60. in an hour ; so that , in a whole day , there will but be 86400. of these parts of time . Now , the Diameter of the wheel of fire being but of three foot , the whole quantity of space that it moves , in that atome of time , will be at the most ten foot , which is three paces and a foot ; of which parts there are near eleven millions , in the compass of the earth : so that , if the earth be moved round in 24. hours , it must go near 130. times as fast as the Boy 's stick , which by its swift motion deceives our eye . But , if we allow the Sun , the Moon , and the fixed Stars to move ; how extreme swift must their flight be , and how imperceptible would their motion be , in such a compass as our sight would reach to ? And this being certain , that , whether the earth or they move , the appearances to us are the same ; 't is evident , that , as now they cannot be perceiv'd to move ( as peradventure they do not ) so it would be the very same in shew to us , although they did move . If the Sun were near us and gallop'd at that rate , surely we could not distinguish between the beginning and ending of his race : but there would appear one permanent Line of light from East to West , without any motion at all ; as the Torch seems to make , with so much a slower motion , one permanent immoveable wheel of fire . But , contrary to this effect , we see that the Sun and Stars , by onely being removed further from our eyes , do cosen our sight so grossely , that we cannot discern them to be moved at all . One would imagine , that so rapid and swift a motion should be perceiv'd in some sort or other , ( which ; whether it be in the earth or in them , is all one to this purpose . ) Either we should see them change their places whiles we look upon them , as Arrows and Birds do , when they fly in the Aire : or else , they should make a stream of light bigger then themselvs , as the Torch doth . But , none of all this happens . Let us gaze upon them so long and so attentively , that our eyes be dazled with looking ; and all that while they seem to stand immovable : and our eyes can give us no account of their journey , till it be ended ; They discern it not while it is in doing : So that , if we consult with no better counsellour then them , we may wonder to see that body at night setting in the West , which in the morning we beheld rising in the East . But , that which seems to be yet more strange is , that these bodies move cross us , and nevertheless are not perceiv'd to have any motion at all : Consider , then , how much easier it is for a thing that moves towards us to be with us before we are aware . A nimble Fencer will put in a thrust so quick , that the ●oil will be in your bosome , when you thought it a yard off : because in the same moment you saw his point so far distant ; and could not discerne it to move towards you , till you felt the rude salutation it gave you . If then you will compare the body of light , with these others that thus deceive us in regard of motion ; you must needs agree it is much rashness to conclude it has no motion , because we cannot discern the succession of it . Consider that it is the subtilest of all the bodies that God has made . Examine the paths of it , which , for the smalness of their thrids , and the extreme divisibility of them , and their pliant application of themseles to whatever hath pores , are almost without resistance . Calculate the strange multiplication of it , by a perpetual momentary renovation of its streams . And cast with your self , with what extreme force it springs out and flyes abroad . And , on the other side , reflect how all these things are directly opposite and contrary , in those other great bodies ; whose motion nevertheless appears , not to us , till it be done and past . And , when you have well weigh'd all this , you must needs grant , that they , who in this case guided themselves meerely by what appears to their eyes , are ill judgers of what they have not well examin'd . But , peradventure , some , who cannot all of a sudden be wean'd from what their sence hath so long fed them with , may ask yet further , How it chances that we have no effects of this motion ? It shews not it self in the air , coming to us a far off . It stays not a thought or slackens its speed , in flying so vast a space , as is from the Sun to us . In fine , there is no discovery of it . But , if Galileus his conception be well grounded , that Lightning gives us an inkling of its motion , beginning from a little and encreasing to a greater ; or , if Monsieur des Cartes his opinion , that it goes slower in refraction , be true : we shall not need to study long for an answer . But , in Galileus his experience , it may be the breaking of the cloud which receives that succession of motion we see : and , no slowness that light can acquire , by the resistance of the refracting body , can be so great as to make that difference of lines , which Monsieur des Cartes most ingeniously ( though , I much doubt , not truly ) hath apply'd to yield the reason of refraction ; as will appear in our further discourse . Therefore , these being uncertain , we will , to shew the unreasonableness of this question , suppose there may be some observable tardity in the motion of light ; and then ask of them , how we should arrive to perceive it ? What sense should we imploy in this discovery ? It is true , we are satisfied that sound takes up time in coming to our ears : but it is , because our eyes are nimbler then they , and can perceive , a good way distant , the Carpenters ax falling upon the timber that he hews or the fire flashing out of the cannon , before they hear any news of them : but shut your eyes , or inquire of a blind man ; and then neither you nor he can tell , whether those sounds will fill your ears at the very instant they were begotten , or have spent some time in their journey to you . Thus , then , our eyes instruct our ears . But is there any sense quicker than the sight ? or means to know , speedier than by our eyes ? Or can they see light , or any thing else , until it be with them ? We may then assuredly conclude , that its motion is not to be discern'd as it comes upon us ; nor it self to be perceiv'd , till its beams are in our eyes . But , if there be any means to discover its motion , surely it must be in some medium , through which it must struggle to get , as fire doth through Iron ; which , increasing there by degrees , at last ( when it is red hot ) sends beams of light quite through the plate , that , at the first , refused them passage . And it makes to this purpose , that the light-conserving stones , which are gathered in Italy , must be set in the Sun for some while , before they retain light : and the light will appear in them , when they are brought back into the dark , greater or lesser , ( until they come to their utmost period ) , according as they have been longer or a lesser while in the Sun. And our eyes , the longer they remain in the light , the more dazel'd they are if they be suddenly passed into the dark . And , a curious Experiencer did affirm , that the likeness of any object ( but particularly , he had often observ'd it of an iron grate ) , if it be strongly inlightned , will appear to another , in the eye of him that looks strongly and steadily upon it till he be dazel'd by it ; even after he shall have turn'd his eyes from it . And , the wheel of fire could never be made appear to our eye , by the whirling of the firestick we even now spoke of ; unless the impression , made by the fire from one place , did remain in the eye , a while after the fire was gone from the place whence it sent that ray . Whence 't is evident , that light , and the pictures of objects , do require time to settle and to unsettle in a subject . If then light makes a greater impression with time , why should we doubt but the first comes also in time ; were our sense so nimble as to perceive it ? But then , it may be objected , that the Sun would never be truly in that place , in which to our eyes it appears to be : because , it being seen by means of the light which issues from it , if that light required time to move in , the Sun ( whose motions is so swift ) would be removed from the place where the light left it , before that could be with us to give tidings of it . To this , I answer , allowing that peradventure it may be so : Who knows the contrary ? Or , what inconvenience would follow , if it be admitted ? Indeed , how can it be otherwise ? In refraction , we are sure it is so : and therefore at no time , but when the Sun is Perpendicularly over our heads , we can be certain of the contrary ; although it should send its light to us in an instant . Unless happily the truth of the case should be , that the Sun doth not move about us , but we turn to his light : and then the objection also loses its aim . But , the more we press the quickness of light , the more we engage our selves in the difficulty , why light doth not shatter the aire in pieces ; as likewise all solid bodies whatever : for , the Masters of Natural Philosophy tells us , that a softer thing with a great velocity , is as powerfull in effect , when it gives a blow , as a harder thing going slowly : And accordingly experience teaches us , that a tallow candle , shot in a Gun , will go through a board or kill a man. Wherfore light , having such an infinite celerity , should also have an unresistable force , to pierce and shatter , not onely the air , but even the hardest bodies that are . Peradventure some may think it reasonable to grant the consequence ( in the circumstances ) , since experience teaches us , that the congregation of a little light , by a glasse , will set very solid bodies on fire , and will melt metals in a very short space ; which shews a great activity : and the great activity shews a great percussion ; burning being effected by a kind of attrition of the thing burned . And the great force which fire shews in Guns and in Mines ( being but a multiplication of the same ) evidently convinces that , of its own nature , it makes a stong percussion , when all due circumstances concur . Whereas it has but little effect if the due circumstances be wanting ; as we may observe in the insensible burning of so rarified a body as pure spirit of wine converted into flame . But , we must examine the matter more parrticularly , and seek the cause , why a violent effect doth not always appear , wherever light strikes . For which we are to note , that three things concur to make a percussion great : The bigness , the density , and the celerity of the body moved . Of which three , there is onely one in light ; to wit , celerity : for it has the greatest rarity , and the rays of it are the smallest parcels of all natural bodies , and therfore , since only celerity is considerable in the account of lights percussions , we must examine what celerity is necessary , to make the stroke of a ray sensible . First then , we see that all the motes of the aire , nay even feathers and straws , do make no sensible percussion when they fall upon us : therefore we must in light have , at the least , a celerity that may be , to the celerity of the straw falling upon our hand ( for example , ) as the density of the straw is to the density of light ; that the percussion of light may be in the least degree sensible . But , let us take a corn of gunpowder instead of a straw ( between which there cannot be much difference ) : and then , putting that the density of fire is , to the density of Gunpowder , as 1. to 125000. and that the density of the light we have here in the earth is , to the density of that part of fire which is in the Suns body , as the body of the Sun is to that body which is called Orbis magnus ( whose Semidiameter is the distance between the Sun and the Earth ) , which must be in subtriple proportion of the Diameter of the Sun to the Diameter of the great Orb ; it follows that 125000. being multiplyed by the proportion of the great Orb to the Sun ( which Galileo tells us is as 106000000. to one ) will give a scantling of what degree of celerity light must have , more then a corn of Gunpowder , to recompence the excess of weight which is in a corn of Gunpowder , above that which is in a ray of light , as big as a corn of Gunpowder . Which will amount to be much greater than the proportion of the Semediameter of Orbis magnu● to the Semidiameter of the corn of Gunpowder : for if you reckon five grains of Gunpowder to a Barly-corns breadth , and 12. of them in an inch , and 12. inches in a foot , and 3. feet in a pace , and 1000. paces in a mile , and 3500. miles in the Semidiameter of the earth , and 1208. Semidiamiters of the earth in the Semidiameter of the Orbis magnus , there will be in it but 913 2480000000. grains of Gunpowder ; whereas the other calculation makes light to be 13250000000000 times rarer then gunpowder , which is almost ten times a greater proportion then the other . And yet this celerity supplies but one of the two conditions , wanting in light to make its percussions sensible ; namely , density . Now , because the same velocity , in a body of a lesser bulk , doth not make so great a percussion as it doth in a bigger body , and that the littleness of the least parts of bodies follows the proportion of their rarity ; this vast proportion of celerity must again be drawn into it self , to supply for the excess in bigness that a corn of gunpowder hath over an atome of light : and the product of this multiplication will be the celerity required to supply for both defects . Which evidently shews , it is impossible that a ray of light should make any sensible percussion ; though it be a body . Especially , considering that sense never takes notice of what is perpetually done in a moderate degree . And therefore , after this minute looking into all circumstances , we need not have difficulty in allowing to light the greatest celerity imaginable , and a percussion proportionate to such a celerity in so rare a body ; and yet not fear any violent effect from its blow unless it be condens'd , and many parts of it be brought together to work as if they were but one . As concerning the last objection , that , if light were a body , It would be fanned by the wind : we must consider , what is the cause of a thing appearing to be moved ; and then examine what force that cause hath in light . As for the first part , we see that , when a body is discern'd now in one place , now in another ; then it appears to be moved . And this we see happens also in light ; as when the Sun or a candle is carried or moves , the light thereof , in the body of the Candle or Sun , seems to be moved along with it . And the like is in a shining cloud or comet . But , to apply this to our purpose : We must note , that the intention of the objection is , that the light which goes from the fire to an opacous body far distant , without interruption of its continuity , should seem to be jog'd or put out of its way by the wind that crosses it . Wherein the first failing is , that the Objector conceives light to send species to our eye from the midst of its line : whereas with a little consideration he may perceive , that no light is seen by us but that which is reflected from an opacous body to our eye ; so that the light he means in his objection is never seen at all . Secondly , 't is manifest that the light which strikes our eye , strikes it in a straight line , and seems to be at the end of that straight line , wherever that is ; and so can never appear to be in another place : but , the light , which we see in another place , we conceive to be another light . Which makes it again evident , that the light can never appear to shake , though we should suppose that light may be seen from the middle of its line ; for no part of wind or air can come into any sensible place in that middle of the line with such speed , that new light from the sourcce doth not illuminate it sooner then it can be seen by us : wherefore it will appear to us illuminated , as being in that place ; and therefore the light can never appear shaken . And lastly , it is easier for the air or wind to destroy the light , then to remove it out of its place ; wherefore , it can never so remove it out of its place , as that we should see it in another place : But , if it should remove it , it would wrap it up within it self and hide it . In conclusion , after this long dispute concerning the nature of light : If we consider well what hath been said on both sides , ( to which much more might be added , but that we have already trespassed in length , and I conceive enough is said to decide the matter ) an equal judge will find the ballance of the question to hang upon these termes ; that , to prove the nature of light to be material & corporeal , are brought a company of accidents . well known to be the proprieties of quantitie or bodies , and as well known to be in light . Even so far as that 't is manifest , light in its beginning , before it be dispersed , is fire ; and if again it be gathered together , it shews it self again to be fire . And , the receptacles , of it are the receptacles of a body : being a multitude of pores , as the hardness and coldness of transparent things do give us to understand ; of which we shall hereafter have occasion to discourse . On the contrary side , whatever arguments are brought , against lights being a body , are only negative . As , that we see not any motion of light ; that we do not discern where the confines are between light and air ; that we see not room for both of them , or for more lights to be together ; and the like : which is to oppose negative proofs against affirmative ones ; and to build a doctrine upon the defect of our senses ; or upon the likeness of bodies which are extremely unlike , expecting the same effects from the most subtile as from the most gross ones . All which , together with the authority of Aristotle & his followers , have turned light into darkness , and made us almost deny the light of our own eyes . Now then , to take our leave of this important question ; let us return to the principles from whence we began , and consider that , Seeing Fire is the most rare of the Elements , and very dry ; and that out of the former it hath , that it may be cut into very small pieces , and out of the later , that it conserves its own figure , and so is apt to divide what ever fluid body : and joyning to these two principles , that it multiplies extremely in its source : It must of necessity follow , that it sends out in great multitudes little small parts , into the air and other bodies circumfused , with great dilatation , in a spherical manner : And likewise , that these little parts are easily broken ; and , new ones still following the former , are still multiplyed in straight lines from the place where they break . Out of which 't is evident that , of necessity , it must , in a manner , fill all places , and that no sensible place is so little , but that fire wil be found in it , if the medium be capacious . As also , that its extreme least parts will be very easily swallow'd up in the parts of the air , which are humid ; and , by their enfolding , be as it were quite lost , so as to lose the appearance of fire . Again , that , in its reflections , it will follow the nature of grosser bodies , and have glidings like them ; which is that we call refractions . That little streamings from it will cross one another in excessive great numbers , in an unsensible part of space , without hindering one another . That its motion will be quicker then sense can judge of ; and therefore will seem to move in an instant , or to stand still as in a stagnation . That , if there be any bodies so porous with little and thick pores , as that the pores arrive near to equalling the substance of the body ; then , such a body will be so fill'd with these little particles of fire , that it will appear as if there were no stop in its passage , but were all filled with fire : and yet , many of these little parts will be reflected . And , whatever qualities else we find in light , we shall be able to derive them out of these principles ; and shew that fire must of necessity do what experience teaches us that light doth . That is , to say in one word , it will shew us that fire is light . But , if fire be light , then light must needs be fire . And so we leave this matter . CHAP. IX . Of Local motion in common . THough , in the fifth Chapter , we made only earth the pretender in the controversie aginst fire , for superiority in activity ; ( and , in very truth , the greatest force of gravity appears in those bodies which are eminently earthy ) : nevertheless , both water and air ( as appears out of the 4. Chapter of the Elements ) do agree with earth in having gravity ; and gravity , is the chief virtue to make them efficients . So that , upon the matter , this plea is common to all the three Elements . Wherfore , to explicate this virtue , wherby these three weighty Elements work ; let us call to mind what we said in the beginning of the last Chapter , concerning local motion : to wit , that , according as the body moved , or the divider , did more and more enter into the divided body ; so , it joyn'd it self to some new parts of the Medium or divided body , and did in like manner forsake others . Whence it happens that in every part of motion , it possesses a greater part of the Medium then it self can fill at once . And because , by the limitation and confinedness of every magnitude to just what it is , and no more , 't is impossible that a lesser body should at once equalize a greater ; it followes , that this division or motion , whereby a body attains to fill a place bigger then it self , must be done successively ; that is , it must first fill one part of the place it moves in , then another , and so proceed on , till it have measur'd it self with every part of the place , from the first beginning of the line of motion to the last period of it where the body rests . By which discourse it is evident , that there cannot in nature be a strength so great , as to make the least or quickest moveable that is to pass in an instant , or all together ; over the least place that can be imagin'd : for , that would make the moved body ( remaining what it is , in regard of its bigness ) to equallize and fit a thing bigger then it is . Therfore it is manifest , that motion must consist of such parts as have this nature , that whiles one of them is in being , the others are not yet : and , as by degrees every new one comes to be , all the others that were before do vanish and cease to be . Which circumstance accompanying motion , we call Succession . And , whatever is so done is said to be done in time , which is the common measure of all succession , For , the change of situation of the Stars , but especally of the Sun and Moon , is observ'd , more or less , by all mankind ; and appears alike to every man : and ( being the most known , constant , and uniform succession that men are used to ) is , as it were by nature it self , set in their way and offer'd them , as fittest to estimate and judge all other particular successions ; by comparing them both to it , and among themselves by it . And , accordingly , we see all men naturally measure all other successions , and express their quantities , by comparing them to the revolutions of the Heavens ; for , dayes , houres , and yeares , are nothing else but they , or some determinate parts of them ; to some of which all other motions and successions must of necessity be refer'd , if we will measure them . And thus we see , how all the mystery of applying time to particular motions is nothing else , but the considering how far the Agent that moves the Sun causes it to go on in its journey , whiles the Agent that moves a particular body causes it to perform its motion . So that 't is evident , that Velocity ; is the effect of the superproportion of the one Agent over a certain Medium ; in respect of the proportion which another Agent hath to the same Medium . And , therefore , Velocity is a quality by which One succession is intrinsically distinguishd from Another : though our explication uses to include time in the notions of velocity and tardity . Velocity , then , is the effect ( as we said ) of more strength in the Agent . And , having before expressed , that velocity is a kind of density ; we find that this kind of density is an excellency in succession : as permanent density is an excellency in the nature of Substance ; though , an imperfection in the nature of Quantity , ( by which we see , that quantity is a kind of base alloy added to substance . ) And out of this it is evident that , by how much the quicker the motion is in equall Mediums , by so much the agent is the perfecter which causes it to so quick . Wherfore , if the velocity should ascend so much , as to admit no proportion between the quickness of the one and the tardity of the other , all other circumstances being even , excepting the difference of the Agents ; then there must be no proportion between the Agents . Nor indeed can there be any proportion between them , though there were never so many differences in other circumstances ; as long as those differences be within any proportion . And consequently , you see that , if one Agent be supposed to move in an instant , and another in time ; whatever other differences be in the bodies moved and in the Mediums , nevertheless the agent which causes motion in an instant will be infinite , in respect of the agent which moves in time . Which is impossible : it being the nature of a body , that greater quantity of the same thing hath greater virtue , then a less quantity hath ; and therfore , for a body to have infinite virtue , it must have infinite magnitude . If any should say the contrary ; affirming the infinite virtue may be in a finite body : I ask , whether in half that body ( were it divided ) the virtue would be infinite or no ? If he acknowledge that it would not ; I infer thence , that neither in the two parts together there can be infinite virtue : for two finites cannot compose and make up one infinite , But , if he will have the virtue be infinite in each half ; he therin allows that there is no more virtue in the whole body then in one half of it : which is against the nature of bodies . Now , that a body cannot be infinite in greatness is proved , in the Second Knot of Mr. White 's first Dialogue . De Mundo . And thus it is evident , that , by the virtue of pure bodies , there can be no motion in an instant . On the other side it followes , that there cannot be so little a force in nature , but that , giving it time enough , it will move the greatest weight that can be imagined : For , the things we treat of , being all of them quantities , may , by Division and Multiplication , be brought to equality . As for example ; Supposing the weight of a moveable to be a million of pounds ; and that the mover is able to move the millioneth part of one of those pounds , in a million of yeares , the millioneth part of a pace , through a Medium of a certain rarity : seeing yeers may be multiplied so , as to equalize the force of this mover , to the weight of the moveable : it follows clearly , that this force may move the whole weight of a million of pounds , through the determined Medium , in a determinate number of millions of years , a million of paces . For , such a force is equal to the required effect ; and by consequence , if the effect should not follow , there would be a compleat cause put , and no effect result from it . But peradventure 't is needful to illustrate this point yet further . Suppose then a weight never so great to be A , and a force never so little to be B. Now , if you conceive that some other force moves A , you must withall conceive it moves A some space ; since all motion implies necessarily that it be through some space . Let that space be CD . And , because a body cannot be moved a space in an instant , but requires some time , to have its motion perform'd in ; it follows , that there must be a determin'd time , in which the conceiv'd force must move the weight A through the space CD . Let that time be EF. Now , then , this is evident , that 't is all one to say , that B moves A ; and to say , that B moves A , through a space , in a time ; so that , if any part of this be left out , it cannot be understood that B moves A. Therfore to express particularly the effect which B is to do upon A , we must say , B must move A a certain space in a certain time . Which being so , we may in the next place consider , that this effect of moving A may be diminish'd two waies , either because the space 't is to be moved in is lessened ; or the time taken up in its motion is encreas'd : for , as it is a greater effect , to move A through the space CD in a less time then EF , so it is a less effect to move the same A through the space CD in a greater time then EF ; or through a less space then CD in the time EF. Now then , this being suposed , that it is a less effect to move A through CD in a greater time then EF : it follows also , that a lesser virtue is able to move it through CD in a greater time then EF , then the virtue which is requir'd to move it through the same space in the time EF. Which if it be once granted ( as it cannot be denied ) , then multiplying the time , as much as the virtue or force required to move A through CD in the time EF is greater then the force B ; in so much time the force B will be able to move A through CD . Which discourse is evident , if we take it in common terms : but , it be applied to action , wherin physical accidents intervene ; the artificer must have the judgment to provide for them , according to the nature of his matter . Upon this last discourse hangs the Principle which governs Mechanicks , to wit , that the force and the distance of weights counterpoysing one another ought to reciprocal : That is , by how much the one weight is heavier then the other , by so much must the distance of the lighter , from the fixed point upon which they are moved , be greater then the distance of the greater weight from the same point . For 't is plain , that the weight which is more distant must be moved a greater space , then the nearer weight ; in the proportion of the two distances : Wherfore , the force moving it must carry it in a velocity of the said proportion to the velocity of the other ; And consequently the Agent , or mover , must be in that proportion more powerfull then the contrary mover . And , out of this practise of Geometricians in Mechanicks , ( which is confirmd by experience ) 't is made evident that , if other conditions be equal , the excess of so much Gravity will make so much Velocity : and so much velocity , in proportion , will recompence so much gravity . Out of the precedent Conclusions another follows : which is , that nothing receds from quiet or rest , and attains a great degree of Celerity , but it must pass through all the degrees of Celerity that are below the obtain'd degree . And the like is , in passing from any lesser degree of velocity to a greater ; because it must pass through all the intermediate degrees of velocity . For , by the declaration of velocity , which we have even now made , we see , that there is as much resistance in the Medium to be overcome with speed , as there is for it to be overcome in regard of the quantity , or line of extent of it : because ( as we have said ) the force of the Agent in counterpoises ought to be encreas'd , as much as the line of extent of the Medium , which is to be overcome by the Agent in equal time , exceeds the line of extent of the other Medium , along which the resistant body is to be moved . Wherfore , it being proved that no line of extent can be overcome in an instant ; it follows , that no defect of velocity , which requires as great a superproportion in the cause , can be overcome likewise in an instant . And , by the same reason , by which we prove that a moveable cannot be drawn in an instant from a lower degree of velocity to a higher , 't is with no less evidence concluded , that no degree of velocity can be attain'd in an instant : For , divide that degree of velocity into two halfs , and if the Agent had overcome the one half , he could not overcome the other half in an instant ; much less therfore is he able to overcome the whole ( that is , to reduce the moveable from quiet to the said degree of velocity ) in an instant . Another reason may be , because the movers themselvs ( such movers as we treat of here ) are Bodies likewise moved , and consist of parts : wherof not every one part , but a competent number of them , makes the moving body a fit Agent , able to move the proposed body in a proposed degree of celerity . Now , this Agent meeting with resistance in the moveable , and not being in the utmost extremity of density , but condensable yet further , ( because it is a body ) ; and every resistance ( be it never so small ) works something upon the mover ( though never so hard ) to condense it : the parts of the mover , that are to overcome this resistance in the moveable , must ( to work that effect ) be condens'd and brought together as close as is needful , by this resistance of the moveable to the mover ; and so , the remote parts of the mover become nearer to the moveable , which cannot be done but successively , because it enclud's local motion . And , this application being likewise divisible , and not all the parts flocking together in an instant to the place where they are to exercise their power : it follows , that , whiles there are fewer moving parts knit together , they must needs move less and more weakly , then when more or all of them are assembled and appled to that work . So that , the motive virtue encreasing thus , in proportion to the multiplying of the parts applied to cause the motion ; of necessity , the effect ( which is obedience to be moved , and quickness of motion , in them oveable ) must do so too : that is , it must from nothing , or from rest , passe through al the degrees of celerityun , till it arrive to that which all the parts together are able to cause . As for example , when with my hand I strike a ball ; till my hand touches it , 't is in quiet : but then it begins to move ; yet with such resistance , that , although it obey in some measure the stroke of my hand , nevetiheless it presses the yeelding flesh of my palm , backwards towards the upper and bony part of it . That part then overtaking the other , by the continu'd motion of my hand ; and both of them joyning together to force the ball away ; the impulse becomes stronger , then at the first touching of it . And , the longer it presses upon it , the more the parts of my hand condense and unite themselvs to excercise their force ; and the ball therfore must yeeld the more : and consequent , the motion of it 〈◊〉 quicker and quicker , till my hand parts from it . Which condensation of the parts of my hand encreasing successively , by the parts joyning closer to one another , the velocity of the balls motion ( which is an effect of it ) must also encrease proportionably therto . And in like manner , the motion of my hand and arm must grow quicker and quicker ; and pass all the degrees of velocity between rest and the utmost degree it attains unto : For seeing they are the Spirits swelling the Nervs , that cause the arms motion , ( as we shall hereafter shew ) ; upon its resistance , they flock from other parts of the body to evercome that resistance . And since their journey thither requires time to perform it in ; and the nearest come first : it must needs follow , that , as they grow more and more in number , they must more powerfully overcome the resistance , and consequently , encrease the velocity of the motion , in the same proportion as they flock thither ; till it attain that degree of velocity , which is the utmost period that the power which the Agent hath to overcome the resistance of the medium can bring it self to . Between which and rest , or any other inferiour degree of velocity , there may be design'd infinite intermediate degrees ; proportionable to the infinite divisibility of time , and space , in which the mover moves . Which degrees arise out of the reciprocal yeilding of the medium : And that is likewise divisible in the same infinite proportion . Since then , the power of all natural Agents is limited , the mover ( be it never so powerful ) must be confined to observe these proportions , and cannot pass over all these infinite designable degrees in an instant ; but must allot some time ( which hath a like infinity of designable parts ) to ballance this infinity of degrees of velocity : and so consequently , it requires time , to attain to any determinate degree . And therfore cannot recede immediately from rest to any degree of celerity , but must necessarily pass through all the intermediate ones . Thus 't is evident that all motion which hath a beginning must of necessity increase for some time . And , since the works of nature are in proportion to their causes , it follows that this encrease is in a determinate proportion : Which Galileus ( to whom we owe the greatest part of what is known concerning motion ) teaches us how to find out ; and to discover what degree of celerity any movable , that is moved by nature , has , in any determinate part of the space it moves in . Having settled these conditions of motion ; we shall do well in the next place to enquire after the causes of it : as well in the body moved , as also in the mover that occasions the motion . And , because we have already shewed , that local motion is nothing in substance but division : we may determine that those causes which cōtribute to division , or resist it , are the causes which make or resist local motion . It has also been said , that Density has in it a power of dividing ; and that Rarity is the cause of being divided ; likewise we have said that fire , by reason of its smal parts , intow ch it may be cut ( which makes them sharp ) has also an eminence in dividing : So that we have two qualities , density and tenuity or sharpness , which concur actively to division . We have told . you also how Galileus has demonstrated , that a greater quantity , of the same figure and density , has a priviledge of descending faster than a lesser . And that priviledge consists in this , that the proportion of the superficies to the body it limits ( which proportion the greater it is , the more it retards ) is less in a greater bulk than in a smaller . We have therfore three conditions concurring to make the motion more efficacious : namely , the density , the sharpness , and the bulk of the movable : and more then these three we cannot expect to find in a moved body . For , quantity hath but three determinations : one , by density & rarity ; of which density is one of the three conditions : another , by its parts ; as by a foot , a span , &c. and in this way we have found that the greater excells the lesser : the third and last is , by its figure , and in this we find that subtile or edged quantities do prevail over blunt ones . Seeing , therfore , that these three determinations be all that are in quantity ; there can be no more conditions in the body moved , ( which of necessity is a finite quantity ) , but the three named . And , as for the medium which is to be divided , there is only rarity and density ( the one , to help ; the other to hinder ) that require consideration , on its side : For , neither figure , nor littleness and greatness , do make any variation in it . And as for the Agent , it is not as yet time , before we have look'd further into the nature of motion , to determine his qualities . Now then , let us reflect how these three conditions do all agree in this circumstance , that they help nothing to division ; unless the body in which they are to be moved and press'd against the body that is to be divided : so that we see no principle to perswade us , that any body can move it self towards any determinate part or place of the universe , of its own intrinsecal inclination . For , besides that the learned Author of the Dialogues de Mundo ( in his third Dialogue , and the second Knot ) hath demonstrated , that a body cannot move unless it be moved by some extrinsecal Agent ; we may easily frame to our selves a conceit , how absurd it is to think that a body , by a quality in it , can work upon it self : as if we should say , that rarity ( which is but more quantity ) could work upon quantity ; or that figure ( which is but that the body reaches no further ) could work upon the body : and in general , that the manner of any thing can work upon that thing whose manner it is . For Aristotle and St. Thomas , and their Intelligent Commentators , declaring the notion of Quality , tell us , that to be a Quality is nothing else but to be the determination or modification of the thing whose quality it is . Besides , the natural manner of operation is , to work according to the capacity of the subject : but , when a body is in the midst of an uniform medium or space , the subject is equally prepar'd on all sides to receive the action of that body . Wherfore ( though we should allow it a force to move ) , if it be a natural Agent and have no understanding , it must work indifferently on all sides , and by consequence , cannot move on any side . For , if you say , that the Agent in this case ( where the medium is uniform ) works rather upon one side than upon another ; it must be because this determination is within the Agent it self , and not out of the circumstant dispositions : which is the manner of working of those substances that work for an end of their own ; that is , of understanding creatures , and not of natural hodies . Now , he that would exactly determine what motion a body has , or is apt to have , determining by supposition the force of the Agent , must calculate the proportions of all these three conditions of the movable , and the quality of the medium ; which is a proceeding too particular for the intention of our discourse . But , to speak in common , it will not be amiss to examine in what proportion motion doth increase : since we have concluded that all motion proceeds from quiet , by a continual encrease , Galileus ( that miracle of our age , and whose wit was able to discover whatever he had a mind to employ it about ) hath told us that natural motion encreases , in the proportion of the odd numbers . Which , to express by example , is thus : suppose that in the going of the first yard it has one degree of velocity , then in the going of the second yard it will have three degrees , and in going of the third it will have five ; and so onwards , still adding two to the degrees of the velocity , for every one to the space . Or , to express it more plainly ; if in the first minute of time it goes one yard of space , then in the next minute it will go three yards , in the third it will go five , in the fourth seaven ; and so forth . But , we must enlarge this proposition to all motions ; as we have done the former , of the encrease it self in velocity : because the reason of it is common to all motions . Which is , that all motion ( as may appear out of what we have formerly said ) proceeds from two causes : namely , the Agent or the force that moves ; and the disposition of the body moved , as it is composed of the three qualities we lately explicated . In which is to be noted , that the Agent doth not move simply by its own virtue , but applyes also the virtue of the body moved , which it hath , to divide the medium when it is put on . As when we cut with a knife , the effect proceeds from the knife press'd on by the hand ; or , from the hand as applying and putting in action the edge and cutting power of the knife , Now this , in Physicks and Nature , is clearly parallel to what , in Geometry and Arithmatick the Mathematicians call drawing one number or one side into another ; for as , in Mathematicks , to draw one number into another is to apply the number drawn to every part of the number into which it is drawn ( as , if we draw three into seven , we make twenty one , by making every unity or part of the number seven to be three ; and the like is of lines , in Geometry ) ; So , in the present case , to every part of the hands motion , we add the whole virtue of the cutting faculty which is in the knife , and , to every part of the motion of the knife , we add the whole pressing virtue of the hand . Therfore the encrease of the effect , proceeding from two causes so working , must also be parallel to the encrease of the quantities arising out of the like drawing in Mathematicks . But in those , 't is evident that the encrease is according to the order of the odd numbers ; and therfore it must in our case be the like : that is , the encrease must be in the said proportion of odd numbers , Now , that in those the encrease proceeds so , will be evident , if you consider the encrease of an Equicrure Triangle ; which , because it goes upon a certain proportion of length and breadth , if you compare the encreases of the whole Triangle ( that gains on each side ) with the encreases of the perpendicular ( which gains only in length ) , you will see that they will proceed in the foresaid proportion of odd numbers . But , we must not imagine that the velocity of motion will always encrease thus , for as long as we can fancy any motion : but , when it is arrived to the utmost period that such a moveable with such causes is capable of , then it keeps constantly the same pace , and goes equally and uniformly at the same rate . For since the density of the moveable , & the force of the Agent moving it , ( which two cause the motion ) have a limited proportion to the resistance of the medium , how yeilding soever it be : it must needs follow , that when the motion is arrived to that height which arises out of this proportion , it cannot exceed it , but must continue at that rate ; unless some other cause give yet a greater impulse to the movable , For , velocity consisting in this , that the movable cuts through more of the medium in an equal time ; 't is evident , that in the encrease of velocity , the resistance of the medium which is overcome by it , grows greater and greater , and by little and little gains upon the force of the Agent ; so that the superproportion of the Agent grows still lesser and lesser , as the velocity encreases ; and therfore at the length they must come to be ballanced , and then the velocity can encrease no more . And the reason of the encrease of it , for a while at the beginning , is because , coming from rest , it must pass through all the intermediate degrees of velocity , before it can attain to the height of it ; which requires time to perform , and therfore falls under the power of our sense to observe . But , because we see it do so for some time , we must not therfore conclude , the nature of such motion is still to encrease , without any period or limit ; like those lines that perpetually grow nearer ; and yet can never meet : for , we see our reason , examining the causes of this velocity , assures us that , in continuance of time and space , it may come to its height , which it cannot exceed . And there would be the pitch , at which distance weights being let fall would give the greatest strokes and make greatest impressions . 'T is true that Galileus and Mersenius ( two exact experimenters ) do think they find this verity by their experiences : But , surely that is impossible to be done . For , the encrease of velocity , being in a proportion ever diminishing , must of necessity come to an insensible increase in proportion , before it ends : for , the space which the movable goes through , is still encreased , and the time , wherin it passes through that space , remains still the same little one , as was taken up in passing a less space immediately before ; & such little differences , of great spaces passed over in a little time , come soon to be undiscernible by sense . But reason ( which shews us that , if velocity never ceased from encreasing , it would in time arive to exceed any particular velocity , and , by consequence , the proportion which the mover has to the medium ; because of the adding still a determinate part to its velocity ) concludes plainly , that it is impossible motion should increase for ever , without coming to a period . Now the impression which falling weights make is of two kinds : for , the body into which impression is made either can yield backward , or it cannot . If it can yield backward , then the impression made is a motion : as we see a stroke with a Racket upon a Ball , or with a Pail-mail beetle upon a Bowl , makes it flie from it . But , if the strucken body cannot yield backwards , then it makes it yield on the sides : And this , in divers matters ; for , if the smitten body be drie and brittle , 't is subject to break it and make the pieces flie round about ; but if it be a tough body , it squeeses it into a larger form . But , because , the effect , in any of these ways , is eminently greater than the force of the Agent seems to be ; 't is worth our labour to look into the causes of it . To which end , we may remember how we have already declared , that the force of the velocity is equall to a reciprocall force of weight in the virtue movent : wherefore the effect of a blow that a man gives with a hammer depends , on the weight of the hammer , on the velocity of the motion , and on the hand , in case the hand accompanies the blow . But , if the motion of the hand ceases before ( as when we throw a thing ) , then only the velocity and the weight of the hammer remain to be consider'd . However , let us put the hand and weight in one sum , which we may equalize by some other virtue or weight : Then , let us consider the way or space which a weight , lying upon the thing , is to go forwards ; to do the same effect in the same time as the percussion doth ; and , what excess the line of the blow hath over the line of that way or space , such an excess we must add of equal weight or force , to the weight we had already taken : And , the weight composed of both will be a fit Agent to make the like impression . This Problem was proposed to me by that worthy religious man , Father Mersenius : who is not content with advancing learning by his own industry and labours ; but besides , is alwayes ( out of his generous affection to verity ) inciting others to contribute to the publick stock of it . He proposed to me likewise this following question , to wit , why there is required a weight of water in double Geometrical proportion , to make a pipe run twice as fast as it did , or have twice as much water run out in the same time ? To which I answer out of the same ground , as before : That because , in running twice as fast , there goes out double the water in every part of time ; and again , every part of water goes a double space in the same part of time ( that is to say , because double the celerity is drawn into double the water , and double the water into doule the celerity ; therfore the present effect is , to the former effect , as the effect or quadrate of a double line drawn into into it self , is to the effect or quadrate of half the said line drawn into it self . And consequently , the cause of the latter effect ( which is the weight then ) must be to the cause of the former effect ( that is , to the former weight ) in the same proportion ; namely , as the quadrate of a double line is to the quadrate of half that line . And so you see the reason of what he by experience finds to be true . Though I doubt not but when he shall set out the treatise which he has made on this subject , the Reader will have better satisfaction . In the mean while , an experiment which Galileo delivers will confirm this doctrine . He sayes , that , to make the same Pendant go twice as fast as it did , or to make every undulation of it in half the time it did , you must make the line , at which it hangs , double in Geometrical proportion , to the line at which it hang'd before . Whence it follows , that the circle by which it goes is likewise in double Geometrical proportion . And this being certain , that celerity to celerity has the proportion of force , which weight has to weight ; 't is evident that , as in one case , there must be weight in Geometrical proportion , so in theother case , where only celerity makes the variance , the celerity must be in double Geometrical proportion ; according as Galileo finds it by experience . But , to return to our main intent ; there is to be further noted that , If the subject strucken be of a proportionate cessibility , it seems to dull and deaden the stroke ; wheras , if the thing strucken be hard , the stroke seems to lose no force , but to work a greater effect . Though indeed the truth be , that in both cases the effects are equal ; but diverse according to the natures of the things that are strucken ; for , no force that once is in nature can be lost , but must have its adequate effect one way or other . Let us then first suppose the body strucken to be a hard body , of no exceeding bigness : in which case , if the stroke light perpendicularly upon it , it will carry such a body before it . But , if the body be too great , and have its parts so conjoyn'd that they are weaker then the stroke ; in this case the stroke drives one part before it , and so breaks it from the rest . But lastly , if the parts of the strucken body be so easily cessible , as without difficulty the stroke can divide them ; then it enters into such a body till it has spent its force . So that now , making up our account , we see that an equal effect proceeds from an equal force in all the three cases , though in themselves they be far different . But , we are apt to account that effect greater , which is more considerable to us by the profit or damage it brings us . And therefore we usually say , that the blow , which shakes a wall , or beats it down and kills men with the stones it scatters abroad , hath a greater effect then that which penetrates far into a mud wall , and doth little harm : for that innocuousness of the effect makes that , although in it self it be as great as the other , yet 't is little observ'd or consider'd . This discourse draws on another : which is to declare how motion ceases . And to sum that up in short , we say that , When motion comes to rest , it decreases and passes through all the degrees of celerity and tardity , that are between rest and the height of that motion which so declines : and that in the proportion of the odd numbers , as , we declared above , it encreas'd . The reason is clear ; because that which makes a motion cease is the resistance it findes : which resistance is an action of a mover that moves something against the body moved , or something equivalent to such an action ; wherefore it must follow the laws that are common to all motions ; of which kind those two are that we have expressed in this conclusion . Now , that resistance is a countermotion , or equivalent to one is plain by this that any body which is pressed must needs press again on the body that presses it ; wherefore , the cause that hinders such a body from yielding is a force moving that body against the body which presses it . The particulars of all which we shall more at large declare , where we speak of the action and reaction of particular bodies . CHAP. X. Of Gravity and Levity ; and of Local Motion , commonly term'd Natural . IT is now time to consider that distinction of motions which is so famous in Aristotle ; to wit ; that some motions are natural , others violent : and to determine what may be signified by these terms . For seeing we have said that no body hath a natural intrinsecal inclination to any place , to which 't is able to move it self ; we must needs conclude that the motion of every body follows the percussion of extrinsecal Agents . It seems therefore impossible that any body should have any motion natural to it self : and , if there be none natural , there can be none violent ; and so this distinction will vanish to nothing . But on the otherside , Living creatures manifestly shew natural motions ; having natural instruments to perform certain motions : wherefore such motions must of necessity be natural to them : But , these are not the motions we are to speak of ; for , Aristotles division is common to all bodies , or at the least to all those we converse with : and particularly to those which are call'd heavy and light ; which two terms pass through all the bodies we have notice of . Therefore , proceeding on our grounds before lay'd , to wit , that no body can be moved of it self ; we may determine those motions to be natural to bodies , which have constant causes or percutients to make them always in such bodies ; and those violent , which are contrary to such natural motions . Which being suppos'd ; we much search out the causes , that so constantly make some bodies descend towards the center or the middle of the earth , & others to rise and go from the center : by which the world is subject to those restless motions , that keep all things in perpetual flux , in this changing sphere of action and passion . Let us then begin with considering what effects the Sun ( which is a constant and perpetual cause ) works on inferiour bodies , by his being regularly sometimes present and sometimes absent . Observe in a pot of water hanging over a fire , how the heat makes some parts of the water ascend , and others to supply the room by descending ; so that , as long as it boyls ; 't is in a perpetual confused motion up and down . Now , having formerly concluded that fire is light , and light is fire ; it cannot be doubted but that the Sun serves instead of fire to our Globe of Earth and water , ( which may be fitly compared to the boyling pot ; ) and all the day long draws vapours from those bodies that his beams strike upon . For , he shooting his little darts of fire , in multitudes and in continued streams from his own center , against the Python , the earth we live on ; they there overtake one another and cause some degrees of heat , as far as they sink in . But , not being able ( by reason of their great expansion in their long journey ) to convert it into their own nature and set it on fire , ( which requires a high degree of condensation of the beams ) ; they but pierce and divide it very subtilly , and cut some of the outwardparts of it into extreme little atomes . To which sticking very close , and being in a manner incorporated with them ( by reason of the moisture that is in them ) , they , in their rebound back from the earth , carry them along with them ; like a ball that , struck against a moist wall , in its return from it , brings back some of the mortar sticking upon it . For , the distance of the Earth from the Sun is not the utmost period of these nimble bodie 's flight ; so that , when by this solid body they are stop'd in their course forwards on , they leap back from it , and carry some little parts of it with them : som of them a farther , some of them a shorter journey ; according to their littleness and rarity make them fit to ascend . As is manifest by the consent of all Authors that write of the Regions of the Air : who determine the Lower Region to reach as far as the reflection of the Sun ; and conclude this Region to be very hot . For , if we mark how the heat of fire is greatest , when it is incorporated in some dense body , ( as in Iron or in Sea-coal ) ; we shall easily conceive that the heat of this Region proceeds mainly , out of the incorporation of light with those little bodies which stick to it in its reflection . And , experience testifies the same , both in our soultry days , which we see are of a gross temper , and ordinarily go before rain , as also in the hot Springs of extreme cold countrys , where the first heats are unsufferable , which proceed out of the resolution of humidity congeal'd : & in hot winds ( which the Spaniards call Bochornos , from Boca de horno , by allusion to the breathing stream of an Oven when it is open'd ) , which manifestly shew that the heat of the Sun is incorporated in the little bodies , which compose the steam of that wind . And , by the principles we have already laid , the same would be evident ; though we had no experience to instruct us ; for , seeing that the body of fire is dry , the wet parts ( which are easiest resolved by fire ) must needs stick to them , and accompany them in their return from the earth . Now , whiles these ascend , the air must needs cause others that are of a grosser complexion to descend as fast , to make room for the former , and to fill the places they left ; that there may be no vacuity in nature . And , to find what parts they are , and from whence they come , that succeed in the room of light and atomes glew'd together that thus ascend ; we may take a hint from the Maxime of the Opticks , that Light reflecting makes equal angles : whence , supposing the Superficies of the earth to be circular , it will follow that a Perpendicular to the center passes just in the middle between the two rayes , the incident and the reflected . Wherefore , the air between these two rayes , and such bodies as are in it , being equally pressed on both sides ; those bodies which are just in the middle are nearest , and likeliest to succeed immediately , in the room of the light and atomes which ascend from the Superficies of the earth : and their motion to that point is upon the Perpendicular . Hence 't is evident , that the Air and all such bodies as descend to supply the place of light and atomes , which ascend from the Earth , descend perpendicularly towards the center of the earth . And again , such bodies as , by the force of light being cut from the earth or water , do not ascend in form of light , but incorporate a hidden light and heat within them , ( and thereby are rarer then these descending bodies ) , must of necessity be lifted up , by the descent of those denser bodies that go downwards , because they ( by reason of their density ) are moved with a greater force . And this lifting up must be in a perpendicular line ; because the others , descending on all sides perpendicularly , must needs raise those that are between them equally from all sides : that is , perpendicularly from the center of the earth . And thus we see a motion set on foot , of some bodies continually descending , and others continually ascending : all in perpendicular lines ; excepting those which follow the course of lights reflexion . Again , as soon as the declining Sun grows weaker or leaves our Horizon , and his beams , vanishing , leave the little hors-men which rode upon them , to their own temper and nature ( from whence they forced them : they , finding themselvs , surrounded by a smart descending stream , tumble down again in the night , as fast as in the day they were carried up ; and , crowding into their former habitations , exclude those they find had usurped them in their absence . And thus , all bodies within reach of the Suns power , but especially our air , are in perpetual motion : the more rarified ones ascending , and the dense ones descending . Now then , because no bodies , wherever they be ( as we have already shew'd ) , have any inclination to move towards a particular place , otherwise then as they are directed and impel'd by extrinsecal Agents : let us suppose that a body were placed at liberty in the open air . And then , casting whether it would be moved from the place we suppose it in ; and which way it would be moved ; we shall find , it must of necessity happen that it shall descend and fall down , till it meet with some other gross body to stay and support it . For , though of it self it would move no way ; yet , if we find that any other body strikes efficaciously enough upon it , we cannot doubt but it will move that way which the striking body impels it . Now , it is strucken upon on both sides ( above and below ) , by the ascending and the descending atoms ; the rare ones striking upon the bottome of it and driving it upwards , and the denser ones pressing upon the top of it and bearing it downwards . But , if you compare the the impressions the denser atoms make with those that proceed from the rare ones ; 't is evident , the dense ones must be the more powerful ; and therfore will assuredly determine the motion of the body in the air that way they go , which is downwards . Nor need we fear , lest the littlenessof the agents , or the feebleness of their stroaks , should not be sufficient to work this effect ; since there is no resistance in the body it self , and the air is continually cut in pieces by the Sun-beams , and by the motions of little bodies ; so that the adhesion to air of the body to be moved , will be no hind'rance to this motion : especially , considering the perpetual new percussions , and the multitude of them ; and how no force is so little but that , with time and multiplication , it will overcome any resistance . But , if any man desires to look on , as it were at one view , the whole chain of this doctrine of Gravity : let him turn the first cast of his eyes on what we have said of fire , when we explicated the nature of it ; To wit , that it begins from a little source , and , by extreme multiplication and rarefaction , extends it self into a great sphere . And then hee 's perceive the reason , why light is darted from the body of the Sun with that incredible celerity , wherewith its beams fly to visit the remotest parts of the world : and how , of necessity , it gives motion to all circumstant bodies ; since it is violently thrust forward by so extreme rarefaction , and , the further it goes , is still the more rarified and dilated . Next , let him reflect , how infinitely the quickness of lights motion prevents the motion of a moist body ; such an one as air is : and then he wil plainly see , that the first motion , which light is able to give the air must needs be a swelling of that moist element , perpendicularly round about the earth . For , the ray descendent , and the ray reflectent , flying with so great a speed , that the air between them cannot take a formal pley any way before the beams of light be on both sides of it : it followes , that , according to the nature of humide things , it must first only swell ; for , that is the beginning of motion in them , when heat enters into and works on them . And thus he may confidently resolve himself , that the first motion which light causes in the air will be a swelling of it , between the two rays towards the middle of them ; That is , perpendicularly from the surface of the earth . And , out of this , he will likewise plainly see , that , if there be any other little dense bodies floating in the air , they must likewise mount a little , through this swelling and rising of the air . But , that mounting will be no more , then the immediate parts of the air themselvs move : Because this motion is not by way of impulse or stroke that the air gives those denser bodies ; but by way of containing them in it , and carrying them with it ; so that it gives them no more celerity , then to make them go with it self , and as parts of it self . Then , let him consider , that light or fire , by much beating upon the earth , divides some little parts of it from others : wherof if any become so small and tractable , as not to exceed the strength which the rays have to manage them , the returning rays will , at their going back , carry away with or drive before them such little atomes as they made or met with ; and so fill the air with little bodies cut out of the earth . After this , let him consider , that , when light caries up an atome with it , the light and the atome stick together and make one ascending body ; in such sort as , when an empty dish lies upon the water , the air in the dish makes one descendent body together with the dish it self : so that the density of the whole body of air and dish ( which , in this case , are but as one body ) is to be esteem'd according to the density of the two parts , one of them being allay'd by the other , as if the whole where thrughout of such a proportion of density , as would arise out of the composition and kneading together the several densities of those two parts . Now then , when these little compounded bodies of light and earth , are carryed up to a determinate height , the parts of fire or light by little and little break away from them : and therby the bulk of the part which is left becoms of a different degree of density ( quantity for quantity ) from the bulk of the entire atome , when light was part of it ; and consequently it is denser then it was . Besides , let him consider , that , when these bodies ascend , they go from a narrow room to a large one , that is , from the centrewards to the circumference ; but , when they come down again , they go from a larger , part to a narrower . Whence it followes , that , as they descend , they draw closer and closer together , and by consequence , are subject to meet and fall in one with another : and therby to increase their bulk , and become more powerful in density ; not only , by the loss of their fire , but also by the encrease of their quantity . And so 't is evident , that they are denser coming down , then going up . Lastly , let him consider , that , those atoms which went up first , and are parted from their volative companions of fire or light , must begin to come down apace , when other new atoms ( which still have their light incorporated with them ) ascend to where they are , and go beyond them by reason of their greater levity . And , as the latter atoms come up with a violence and great celerity , so must the first go down with a smart impulse : and by consequence , being more dense then the air in which they are carryed , must of necessity cut their way through that liquid and rare Medium ; and go the next way to supply the defect and room of the atoms which ascend , ( that is , perpendicularly to the earth ) and give the like motion to any body they find in their way , if it be susceptible of such a motion : Which 't is evident that all bodies are , unless they be strucken by some contrary impulse . For , since a bodies being in a place is nothing else , but the continuity of its outside to the inside of the body that contains it and is its place , it can have no other repugnance to local motion , ( which is nothing else but a successive changing of place ) , besides this continuity . Now the nature of density being the power of dividing , and every least power having some force & efficacy , ( as we have shew'd above ) : it follows , that the stroke of every atome ( either descending , or ascending ) will work somthing upon any body ( though never so big ) it chances to incounter with and strike upon in its way ; unless there be as strong an impulse the contrary way to oppose it . But , it being determin'd , that the descending atoms are denser then those that ascend ; it follows , that the descending ones will prevail : And consequently , all dense bodies must necessarily tend downwards to the center ( which is to be heavy ) , if some other more dense body do not hinder them . Out of this discourse , we may conclude that there is no such thing among bodies , as positive gravity or levity : but that their course upwards or downwards happens to them by the order of nature , which by outward causes gives them an impulse one of these wayes ; without which , they would rest quietly wherever they are , as being of themselvs indifferent to any motion . But , because our words express our notions , and they are fram'd according to what appears to us ; when we observe any body to descend constantly towards our earth , we call it heavie ; and if it move contrarywise , we call it light . But , we must take heed of considering such gravity and levity , as if they were Entities that work such effects : since upon examination it appears , that these words are but short expressions of the effects themselves , the causes whereof the vulgar of mankind ( who impose names to things ) do not consider , but leave that work to Philosophers to examine ; whiles they onely observe , what they see done , and agree upon words to express that . Which words neither will , in all circumstances , always , agree to the same thing : for , as cork descends in aire and ascends in water ; so also will any other body descend if it lights among others more rare then it self , and will ascend if it lights among others that are more dense then it . And we term Bodies light and heavy , only according to the course which we usually see them take . Now , proceeding further on , and considering how there are various degrees of density or gravity ; it were irrational to conceive , that all bodies should descend at the same rate , and keep equal pace with one another , in their journey downwards . For , as two knives , whereof one hath a keener edge then the other , being press'd with equal strength into like yielding matter , the sharper will cut deeper then the other : so , if , of two bodies , one be more dense then the others that which is so will cut the air more powerfully , and descend faster then the other : for , in this case density may be compared to the kniefs edge ; since in it consists the power of dividing , as we have heretofore determin'd . And therefore , the pressing them downwards by the descending atomes being equal in both ( or peradventure greater in the more dense body ; as anon we shall have occasion to touch ) ; and there being no other cause to determine them that way ; the effect of division must be the greater , where the divider is the more powerful : Which , the more dense body is ; and therefore cuts more strongly through the resistance of the air ; and consequently , passes more swiftly that way 't is determin'd to move . I do not mean , that the velocities of their descent shall be in the same proportion to one another , as their densities are : for , besides their density , those other considerations , which we have discours'd of above when we examin'd the causes of velocity in motion , must likewise be ballanced . And out of the comparisons of all them , not out of the consideration of any one alone , results the differences of their velocities : ( nor that neither , but in as much as concerns the consideration of the moveables ; for , to make the calculation exact , the Medium must likewise be considered , as by and by we shall declare ) . For , since the motion depends of all them together , though there should be difference between the moveables in regard of one only , and that the rest were equal ; yet the proportion of the difference of their motions must not follow the proportion of their difference in that one regard : because , their difference consider'd single in that regard will have one proportion ; and with the addition of the other considerations ( though alike in both ) to their difference in this , they will have another . As for example , reckon the density of one moveable to be double the density of another moveable ; so that in that regard it has two degrees of power to descend , whereas the other has but one : suppose then the other causes of thier descent to be alike in both ; and reckon them all three : and then joyn these three to the one which is caused by the density in one of the moveables ; as likewise to the two , which is caused by the density in the other moveable : and you will find that , thus altogether , their difference of power to descend is no longer in a double proportion ( as it would be , if nothing but their density were considered ) but is in the proportion of five to four . But , after we have consider'd all that concerns the moveables , we are then to cast an eye upon the Medium they are to move in ; and we shall find the addition of that decreases the proportion of their difference exceedingly more , according to the cessibility of the Medium : Which , if it be Air , the great disproportion of its weight , to the weight of those bodies which men use to take in making experiences of their descent in that yeelding Medium , will cause their difference of velocity in descending to be hardly perceptible . Even as the difference of a sharp or dull knife , which is easily perceiv'd in cutting of flesh or bread , is not to be distinguish'd in dividing of water or oyl . And likewise in Weights , a pound and a scruple will bear down a dram , in no sensible proportion of velocity , more then a pound alone would do : and yet , put a pound in that scale in stead of the dram , and then the difference of the scruple will be very notable . So then , those bodies , whose difference of descending in water is very sensible ( because of the greater proportion of weight in water , to the bodies that descend in it ) , will yield no sensible difference of velocity when they descend in air ; by reason of the great disproportion of weight between air and the bodies that descend in it . The reason of this will clearly shew it self in abstracted proportions : Thus , Suppose air to have one degree of density , and water to have 400 then let the moveable A. have 410 degrees of density ; and the moveable B. have 500. Now , compare their motion to one another , in the several mediums of air and water : The exuperance of the density of A. to water is 10 degrees , but the exuperance of B. to the same water is 100 degrees ; so that B. must have in water swifter then A , in the proportion of 103 to ten , that is , of 10 to one . Then let us compare the exuperance of the two moveables over air . A is 409 times more dense then air ; but B is 499 times more dense then it : by which account the motion of B. must be in that medium swifter then the motion of A , in the proportion of 499 to 409 , that is , about 50 , to 41 : which ( to avoid fractions ) we may account as 10 to 8. But in water they exceed one another as 10 to one : so that their difference of velocity must be scarce perceptible in air , in respect of what it is in water . Out of all which discourse , I only infer in common , that a greater velocity in motion will follow the greater density of the moveable ; without determining here their proportions , which I leave to them , who make that examination their task : for thus much serves my present turn ; wherein I take a survey of nature , but in gross . And my chief drift in this particular is , only to open the way for the discovering how bodies , that of themselves have no propension to any determinate place , do nevertheless move constantly and perpetually one way ; the dense ones descending , and the rare ones ascending : not by any intrinsecal quality that works upon them ; but by the oeconomy of nature , that hath set on foot due and plain causes to produce known effects . Here we must crave patience of the great soul of Galileus , ( whose admirable learning all posterity must reverence ) , whiles we reprehend in him that which we cannot term lesse then absurd : and yet , he not only maintains it in several places , but also professes Dial. Po. de motu , pag. 81. to make it more clear then day . His position is , that more or less gravity contributes nothing at all to the faster or slower descending of a natural body : but , that all the effect it gives to a body is to make it descend or not descend , in such a Medium . Which is against the first and most known principal that is in bodies ; to wit , that more doth more , and less doth less : for he allows , that gravity causes a body to descend ; and yet will not allow , that more gravity causes it to descend more . I wonder he never mark'd how , in a pair of scales , a superproportion of the overweight in one ballance , lifted up the other , faster then a less proportion of overweight would do ; Or that more weight hang'd to a jack made the spit turn faster ; or , to the lines of a Clock , made it go faster ; and the like . But , his argument , wherby he endeavours to prove his position , is yet more wonderful : for , finding in pendants unequal in gravity , that the lighter went in the same time almost as fast as the heavier ; he gathers from thence , that the different weights have each of them the same celerity , and that it is the opposition of the air , which makes the lighter body not reach so far at each undulation , as the heavier . For reply whereto , first , we must ask him whether experience or reason taught him , that the slower going of the lighter pendant proceeded only from the Medium , and not from want of gravity ? And when he shall have answer'd ( as he needs must ) that experience doth not shew this ; then we must importune him for a good reason ▪ but I do not find that he brings any at all . Again , if he admits , ( which he doth in express terms ) that a lighter body cannot resist the Medium so much as a heavier body can ; we must ask him , whether , it be not the weight that makes the heavier body resist more ! which when he has acknowledg'd , that it is ; he has therein likewise acknowledg'd that , whenever this happens in the descending of a body , the more weight must make the heavier body descend faster . But we cannot pass this matter without noting , how himself makes good those arguments of Aristotle , which he seems by no means to esteem of . For , since the gravity overcomes the resistance of the Medium in same some proportion , it follows , that the proportions between the gravity and the medium may be multiplied without end : so as , if he suppose that the gravity of a body makes it go at a certain rate in Imaginary Space , ( which is his manner of putting the force of gravity , ) then there may be given such a proportion of a heavy body to the medium , as it shall go in such a medium at the same rate ; and nevertheless there will be an infinite difference , betwixt the resistance of the medium compared to that body , and the resistance of the Imaginary Space compared to that other body which he supposed to be moved in it at the same rate : which no man will stick at confession to be very absurd . Then turning the scales , because the resistance of the medium somewhat hinders gravity , and that with less resistance the heavy body moves faster ; it must follow , that , since there is no proportion betwixt the medium and imaginary space , there must neither be any proportion betwixt the time in which a heavy body shall pass through a certain quantity of the medium , and the time in which it shall pass through as much imaginary space : wherefore , it must pass over so much imaginary space : in an instant . Which is the argument that Aristotle is so much laugh'd at for pressing . And in a word , nothing is more evident , then that , for this effect which Galileo attributes to gravity , 't is unreasonable to put a divisible quantity , since the effect is indivisible : And therfore as evident it is that , in his doctrine , such a quality , as intrinsecal gravity is conceiv'd to be , ought not to be put ; since every power should be fitted to the effect or end for which it is put . Another argument of Galileo is as bad as this ; when he endeavours to prove , that all bodies go of a like velocity , because it happens that a lighter body , in some case , goes faster then a heavier body in another case : as for example , in two pendants , whereof the lighter is in the beginning of its motion , and the heavier towards the end of it ; or if the lighter hangs at a longer string , and the heavier at a shorter ; we see that the lighter will go faster then the heavier . But this concludes no more , then if a man should prove a lighter goes faster then a heavier , because a greater force can make it go faster : for 't is manifest that , in a violent motion , the force , which moves a body in the end of its course , is weaker then that which moves it in the beginning : and the like is , of the two strings . But here 't is not amiss to solve a Probleme he puts , which belongs to our present subject . He findes by experience , that , if two bodies descend at the same time from the same point and go to the same point , the one by the inferiour quarter of the circle , the other by the chord to that arch , or by any other lines which are chords to parts of that arch : he findes ( I say ) that the moveable goes faster by the arch , then by any of the chords . And the reason is evident , if we consider , that the nearer any motion comes to a perpendicular one downwards , the greater velocity it must have : and that in the arch of such a quadrant , every particular part of it inclines to the perpendicular of the place where it is , more then the part of the chord answerable to it doth . CHAP. XI . An Answer to Objections against the causes of natural motion , avow'd in the former Chapter ; and a refutation of the contrary opinion . BUt , to return to the thrid of our Doctrine ; There may peradventure be objected against it , that , if the violence of a bodies descent towards the center did proceed only from the density of it ( which gives it an aptitude , the better to cut the medium , and from the mltitude of little atomes descending that strike upon it , and press it the way they go ; which is downwards : then it would not import whether the inner part of that body were as solid as the outward parts ; for it cuts with only the outward , and is smitten only upon the outward . And yet experience shews us the contrary : for a great bullet of lead , that is solid and lead throughout , descends faster then if three quarters of the Diameiter were hollow within ; and such a one , falling upon any resisting substance , works a greater effect then a hollow one . And a ball of brass that hath but a thin outside of metal , will swim upon the water , when a massie one sinks presently . Whereby it appears , that it is rather some other quality belonging to the very bulk of the metal in it self ; and not these outward causes that occasion gravity . But this difficulty is easily overcome , if you consider , how subtile those atomes are which , descending downwards & striking upon a body in their way , cause its motion likewise downwards : for , you may remember how we have shew'd them to be the subtilest and the minutest divisions that Light , the subtilest and sharpest divider in nature , can make . It is then easie to conceive , that these extreme subtile bodies penetrate all others , as light doth glass ; and run through them , as sand through a small sieve , or as water through a spunge : so that they strike , not only upon the Superficies , but as well in every most interiour part of the whole body ; running quite through it all , by the pores of it . And then , it must needs follow , that the solider it is , and the more parts it has within ( as well as without ) to be strucken upon ; the faster it go , and the greater effect it must work in what falls upon : whereas , if three quarters of the Diameter of it within should be fill'd with nothing but air , the atoms would fly without any considerable effect through all that space ; by reason of the rarity & cessibility of it . And , that these atoms are thus subtile , is manifest by several effects which we see in nature . Divers Authors that write of Egypt assure us , that , though their houses be built of strong stone , nevertheless a clod of earth , laid in the inmost rooms and shut up from all appearing communication with air , will encrease its weight so notably ; as therby they can judge the change of weather , which will shortly ensue . Which can proceed from no other cause , but a multitde of little atoms of Saltpeter ; which , floating in the air , penetrate through the strongest wals and all the massie defences in their way : and settle in the cold of earth as soon as they meet with it ; because it is of a temper fit to entertain , and conserve , embody them . Delights have shewed us the way , how to make the spirits or atoms of Snow and Saltpeter pass through a glass vessel ; which Alchimists hold to be the most impenetrable of all they can find to work with . In our own bodies , the aches which feeble parts feel before change of weather , and the heaviness of our heads and shoulders , if we remain in the open air presently after sunset , abundantly testifie , that even the grosser of these atoms ( which are the first that fall ) do vehemently penetrate our bodies : so as , sense will make us believe what reason peradventure could not . But , besides all this , there is yet a more convincing reason , why the descending atomes should move the whole density of a body ; even though it were so dense that they could not penetrate it , and get into the bowels of it , but must be content to strike barely upon the outside of it . For , nature has so order'd the matter , that , when dense parts stick close together , and make the length composed of them to be very stiff , one cannot be moved but that : all the rest ( which are in that line ) must likewise be thereby moved : so that , if all the world were composed of atoms closse sticking together , the least motion imaginable must drive on all that were in a straight line , to the very end of the world . This you see is evident in reason ; and experience confirms it , when , by a little knock given at the end of a long beam , the shaking ( which makes sound ) reaches sensibly to the other end . The blind man , that governs his steps by feeling in defect of eyes , receives advertisements of remote things through a staff which he holdeth in his hands ; peradventure more particularly then his eyes could have directed him . And the like is of a deaf man , that hears the sound of an Instrument ; by holding one end of a stick in his mouth , whiles the other end rests upon the Instrument . And some are of opinion ( and they not of the rank of vulgar Philosophers ) that , if a staff were as long as to reach from the Sun to us , it would have the same effect in a moment of time . Although , for my part , I am hard to believe we could receive an advertisement so far ; unless the staff were of such a thickness as , being proportionable to the length , might keep it from facile bending : for , if it should be very plyant , it would do us no service ; as we experience in a thrid , which , reaching from our hand to the ground , if it knock against any thing , makes no sensible impression in our hand . So that , in fine , reason , sense , and authority , all of them shew us , that , the less the atomes should penetrate into a moving body , by reason of the extreme density of it , the more efficaciously they would work , and the greater celerity they would cause in its motion . And , hence we may give the fullest solution to the objection above ; Which was to this effect : that , seeing division is made only by the superficies or exteriour part of the dense body : and the virtue whereby a dense body works is onely its resistance to division ; which makes it apt to divide : it would follow , that a hollow bowl of brass or iron should be as heavy as a solid one . For , we may answer , that , seeing the atoms must strike through the body ; and a cessible body doth not receive their strokes so firmly as a stiffe one , nor can convey them so far : if to a stiff superficies there succeed a yielding inside , the strokes must of necessity lose much of their force ; and consequently , cannot move a body full of air with so much celerity , or with so much efficacy , as they may a solid one . But then you may peradventure say , that , if these strokes of the descending atomes upon a dense body were the cause of its motion downwards , we must allow the atomes to move faster then the dense body ; that so they may still overtake it and drive it along , and enter into it : whereas , if they should move slower then it , none of them could come in their turn to give it a stroke ; but it would be past them , and out of their reach before they could strike it . But it is evident ( say you ) , out of these pretended causes of this motion , that such atomes cannot move so swiftly downwards , as a great dense body ; since their littleness and their rarity are both of them hindering to their motion . Therefore this cannot be cause of that effect which we call gravity . To this I reply , That to have the atoms give these blows to a descending dense body , 't is not requir'd that their natural and ordinary motion should be swifter then the descent of such a dense body ; but the very descent of it occasions their striking it ; for , as it falls and makes it self a way through them , they divide themselves before it , and swell on the sides and a little above it ; and presently close again behind it and over it , assoon as it is past . Now , that closing , to hinder vacuity of space is a sudden one , and thereby attains great velocity ; which would carry the atoms in that degree of velocity further than the descending body , if they did not encounter with it in their way to retard them : which encounter and tarding implyes such strokes upon the dense body , as we suppose to cause this motion . And the like we see in water , into which letting a stone fall , presently the water , that was divided by the stone and swells on the sides higher then it was before , closes upon the back of the descending stone ; and follows it so violently , that , for a while after , it leaves a purling hole in the place where the stone went down : till , by the repose of the stone , the water returns likewise to its quiet ; and so its superficies becomes even . In the third place , an enquiry occurs emergent out of this doctrine , of the cause of bodies moving upwards and downwards : Which is , Whether there would be any natural motion deep in the earth , beyond the activity of the Sun beams ? for , out of these principles , it follows that there would not : and consequently there must be a vast Orb in which there would be no motion of gravity or levity . For , suppose the Sun beams might pierce a thousand miles deep into the body of the earth ; yet there would still remain a mass , whose Diameter would be near 5000 miles , in which there would be no gravitation nor the contrary motion . For my part , I shall make no difficulty to grant the inference ; as far as concerns motion caused by our Sun : for , what inconvenience would follow out of it ? But , I will not offer at determining , whether there may not be enclosed within that great sphere of earth some other fire , ( such as the Chymists talk of ) , an Archeus , a Demogorgon seated in the centre , like the heart in animals , which may raise up vapours and boyl an air out of them , and divide gross bodies into atoms ; and accordingly give them motions answerable to ours , but in different lines from ours , according as that fire or Sun is situated : Since the far-searching Authour of the Dialogues de Mundo hath left that speculation undecided , after he had touched upon it in the Twelfth knot of his first Dialogue . Fourthly , it may be objected , that , if such descending atoms , as we have described , were the cause of a bodies gravity and descending towards the center ; the same body would , at divers times , descend more and less swiftly : for example , after midnight , when the atoms begin to descend more slowly , the same body would descend more slowly in a like proportion , and not weigh so much as it did in the heat of the day . The same may be said of Summer and Winter ; for , in Winter time , the atoms seem to be more gross , and consequently , to strike more strongly upon the bodies they meet with in their way as they descend : yet , on the other side , they seem in the Summer to be more numerous , as also to descend from a greater height ; both which circumstances will be cause of a stronger stroke and more vigorous impulse on the body they hit . And the like may be objected of divers parts of the World ; for , in the Torrid Zone it will always happen as , in Summer , in places of the Temperate Zone , and in the Polar times , as in deepest winter : so that no where there should be any standard or certainty in the weight of bodies , if it depended upon so mutable a cause . And it makes to the same effect , that a body , which lies under a thick rock , or any other very dense body that cannot be penetrated by any great store of atoms , should not be so heavy as it would be in the open and free air , where the atoms in their compleat numbers have their full strokes . For answer to these and such like instances , we are to note , first , that 't is not so much the number or violence of the percussion of the striking atoms , as the density of the thing strucken , which gives the measure to the descending of a weighty body ; and the chief thing , which the stroak of the atoms gives to a dense body , is a determination of the way which a dense body is to cut to it self : therfore multiplication or lessening of the atoms will not make any sensible difference , betwixt the weight of one dense body where manya toms strike , and an other body of the same density where but a few strike ; so that the stroak downwards of the descending atoms , be greater then the stroke upwards of the ascending atoms , and therby determines it to weigh to the Centrewards , and not rise floating upwards ; which is all the sensible effect we can perceive . Next , we may observe , that the first particulars of the objection do not reach home to enfeeble our doctrine in this particular ; although we admit them to be in such sort as they are proposed : for they withal imply such a perpetual variation of causes , ever favourable to our position , that nothing can be infer'd out of them to repugne against it . As thus : When there are many atoms descending in the air , the same general cause which makes them be many makes them also be light , in proportion to their multitude ; And so , when they are few they are heavy : likewise , when the atoms are light , the air is rarified and thin ; and when they are heavy , the air is thick . And so , upon the whole matter , 't is evident , that we cannot make such a precise and exact judgement of the variety of circumstances , as to be able to determine when there is absolutely more cause of weight , and when less . And , as we find not weight enough in either side of these opposite circumstances to turn the scales in our discourse ; so likewise we find the same indifference in experience it self : for , the weights we use do weigh equally in mysty weather and in clear ; and yet , in rigor of discourse , we cannot doubt but that , in truth , they do not gravitate or weigh so much ( though the difference be imperceptible to sense ) when the air is thick and foggy , as when its pure and rarified . Which thickness of the Medium , when it arrives to a very notable degree , ( as for example to water ) makes then a great difference of a heavy bodies gravitation in it : and accordingly we see a great difference between heavy bodies descending in water and in air ; though between two kinds of air none is to be observ'd , their difference is so smal in respect of the density of the body that descends in them . And therfore , since an assured , and certain difference in circumstances makes no sensible inequality in the affect ; we cannot expect any from such circumstances , as we may reasonably doubt whether there be any inequality among them or no. Besides that , if in any of the proposed cases a heavy body should gravitate more , and be heavier one time than another : yet by weighing it we could not discern it ; since the counterpoise ( which is to determine its weight ) must likewise be in the same proportion heavier then it was . And , besides weighing , no other means remains to discover its greater graviation , but to compare it to Time in its descent : and I believe that , in all such distances as we can try it in , its inequalities will be no whit less difficult to be observ'd that way , then any other . Lastly , to bend our discourse particularly to that instance of the objection ; where it is conceiv'd that , if gravity or descending downwards of bodies proceeded from atoms striking on them as they move downwards , it would follow , that a stone or other dense body lying under shelter of a thick , hard , and impenetrable adamantine rock , would have no impulse downwards ; and consequently would not weigh there . We may note , that no body whatever , compacted by physical causes and agents , can be so dense and imporous , but that such atoms as these we speak of must be in them , and in every part of them , and every where pass through and through them ; as water doth through a sieve or through a spunge : and this universal maxime must extend as far as the Sun , or any other heat communicating with the Sun , reaches and is found . The reason whereof is , because these atoms are no other thing , but such extreme little bodies as are resolved by heat , out of the main stock of those massie bodies upon which the Sun and heat do work . Now then , it being certain , out of what we have heretofore said , that all mixt bodies have their temper and consistence and generation , from the mingling of fire with the rest of the Elements that compose them ; and from the concoction or digestion which fire makes in those bodies : 't is evident , that no mixt body whatever , nor any sensible part of a mixt body , can be void of pores capable of such atoms , or be without such atoms passing through those pores ; which atoms by mediation of the air ( that likewise hath its share in such pores ) must have communication with the rest of the great sea of air and with the motions that pass in it . And consequently , in all and every sensible part of any such extreme dense and pretended inpenetrable body ( to the notice wherof we can arrive ) , this percussion of atoms must be found ; and they will have no difficulty in running through , nor , by means of it , in striking any other body lying under the shelter of it : and thus , both in & from that hard body , there must be stil an uninterrupted continuation of gravity , or of descending towards the centre . To which we may adde , that the stone or dense body cannot lie so close to the rock that covers it , but that some air must be between , ( for if nothing were between , they would be united , and become one continued body ; ) and in that air ( which is a Creek of the great Ocean of air spread over the world , that is every where bestrew'd with moving atoms , and which is continually fed , like a running stream , with new air that drives on the air it overtakes ) no doubt but there are descending atoms , as well as in all the rest of its main body : and these descending atoms , meeting with the stone , must needs give some stroke upon it ; and that stroke ( be it never so little ) cannot chuse but work some effect , in making the stone remove a little that way they go ; and that motion , wherby the space is inlarg'd between the stone and the shelt'ring rock , must draw in a greater quantity of air and atoms to strike upon it . And thus , by little and little , the stone passes through all the degrees of tardity , by which a descending body parts from rest : which is by so much the more speedily done , by how much the body is more eminent in density . But this difference of time , in regard of the atoms strokes only , and abstracting from the bodies density , will be insensible to us ; seeing ( as we have said ) no more is required of them , but to give a determination downwards . And , out of this , we clearly see the reason why the same atoms , striking upon one body lying on the water , make it sink ; and upon another they do not . As for example , if you lay upon the superficies of some water a piece of iron and a piece of cork , of equal bigness and of the same figure ; the iron , will be beaten down to the bottom , and the cork will float at the top . The reason wherof is , the different proportions of the comparison of their densities with the density of water : for ( as we have said ) the efficacy and force of descending is to be measured by that . So then the strokes of the atoms being more efficatious upon water then upon cork , because the density of water is greater then the density of cork , considering the abundance of air that is harbor'd in the large pores of it ; it followes , that the atoms will make the water go down more forcibly then they will cork : But , the density of iron exceeding the density of water , the same strokes will make the iron descend faster then the water ; and consequently , the iron must sink in the water , and the cork will swim upon it . And this same is the cause , why , if a piece of cork be held by force at the bottom of the water , it will rise up to the top , as soon as the violence is taken away that kept it down : for , the atoms strokes having more force on the water then on the cork , they make the water sink and slide under it ; first , a little thin plate of water , and then another , a little thicker , and so by degrees more and more , till it hath lifted the cork quite up to the top . Fifthly , it may be objected , that these atoms do not descend always perpendicularly , but somtimes slopingly ; and in that case , if their strokes be the cause of dense bodies moving , they should move sloping , and not downward . Now , that these atoms descend somtimes slopingly , is evident : as when ( for example ) they meet with a stream of water , or with a strong wind , or even with any other little motion of the air , such as carries feathers up and down hither and thither ; which must needs waft the atoms in some measure along with them their way . Seeing then that such a gentle motion of the air is able to put a feather out of its way , notwithstanding the percussions of the atoms upon it ; why shall it not likewise put a piece of iron out of its way downwards , since the iron hath nothing from the atoms but a determination to its way ? But much more , why should not a strong wind , or a currant of water , do it since the atoms themselv's , that give the iron its determination , must needs be hurried along with them ? To this we answer , that we must consider how any wind or water , which runs in that sort , is it self originally full of such atoms , which continually , and every where , press into and cut through it , in pursuing their constant perpetual course of descending ; in such sort as we shewed , in their running through any hard rock or other densest body . And these atoms make the wind or water primarily tend downwards ; though other accidental causes impel them secundarily to a sloping motion , And still , their primary natural motion will be in truth strongest ; though their not having scope to obey that , but having enough to obey the violent motion , makes this become the more observeable . Which appears evidently out of this , that , if there be a hole in the bottome of the pipe that conveys water slopingly , be the pipe never so long , and consequently the sloping motion never so forcible ; yet the water will run out at that hole , to obey its more powerful impulse to the centrewards , rather then continue the violent motion , in which it had arrived to a great degree of celerity . Which being so ; 't is easie to conceive that the atoms in the wind or water , which move perpendicularly downwards , will still continue the irons motion downwards , notwithstanding the Mediums sloping motion : since the prevailing force determines both the iron and the Medium downward ; and the iron has a superproportion of density to cut its way , according as the prevalent motion determines it . But , if the descending atoms be in part carried along down the stream by the current of wind or water , yet still the current brings with it new atoms into the place of those that are carried away ; and these atoms , in every point or place wherever they are , of themselvs tend perpendicularly downwards , though they are forced from the compleat effect of their tendance , by the violence of the current : so that , in this case , they are moved by a declining motion , compounded of their own natural motion and the force one with which the stream carries them . Now then , if a dense body fall into such a current where these different motions give their several impulses , it will be carried ( in such sort as we say of the atoms , but in another proportion ) not in a perpendicular but in a mixt declining line , compounded of the several impulses which the atoms and current give it ( in which also 't is to be remembred , how the current gives an impulse downwards , as well as sloping , and peradventure the strongest downwards ) : and the declination will be more or less , according as the violent impulse prevails more or less against the natural motion . But this is not all that is to be consider'd , in estimating the declination of a dense bodies motion , when it is sinking in a current of wind or water . You must remember that the dense body it self has a particular virtue of its own ( namely its density ) by which it receivs and prosecutes more fully its determination downwards ; and therfore the force of that body , in cutting its way through the Medium , is also to be considered , in this case as well as above , calculating its declining from the perpendicular : and out of all these causes will result a middle declination ; compounded of the motion of the water or wind both ways , and of its own motion by the perpendicular line . And since , of these three causes of a dense bodies motion , it s own virtue , in prosecuting by its density the determination it requires , is the most efficacious by much , after it has once receiv'd a determination from without ; its declination will be but little , if it be very dense and heavy . But if it recede much from density , as so have some near proportion to the density of the Medium , the declination will be great . And in a word , according as the body is heavier or lighter , the declination will be more or less , in the some current : though not exactly according to the proportion of the diminishing of its density , as long as there is a superproportion of its density to the Medium ; since such a superproportion ( as we have declared heretofore ) makes the Mediums operation upon the dense body scarce considerable . And hence you see why a stone or piece of iron , is not carried out of its way , as well as a feather : because the stones motion downwards is greater and stronger then the motion of a feather downwards ; And by consequence , the force , that can turn a feather from its course downwards , is not able to deturn a stone . And if it be repli'd , that it may be so order'd that the stone shall have no motion , before it be in the stream of a river ; and notwithstanding it will still move downwards : we may answer , that , considering the little declivity of the bed of such a stream , the strongest motion of the parts of the stream must necessiariy be downwards , and consequently , they will beat the stone downwards . And , if they do not the like to a feather or other light body , 't is because other parts of the stream get under the light body , and beat it upwards ; which they have not power enough to do to the stone . Sixthly , it may be objected , that if Elements do not weigh in their own Spheres , then their gravity and descending must proceed from some other cause , and not from this percussion of the atoms we attribute to it : which percussion we have determin'd goes through all bodies whatever , and beats upon every sensible part of them . But , that Elements weigh not in their own Spheres appears out of the experience of a Syphon ; for , though one leg of a Syphon be sunk never so much deeper into the body of the water , then the other leg reaches below the superficies of the water ; nevertheless , if once the outward leg become full of water , it will draw it out of the other longer leg . Which it should not do , if the parts of water that are comprised within their whole bulk did weigh : since the bulk of water is much greater in the sunk leg then in the other ; and therfore these should rather draw back the other water into the Cistern , then be themselves drawn out of it into the air . To this we answer , that 't is evident , the Elements , do weigh in their own Spheres ; at least , as far as we can reach to their Spheres , for we see that a ball once stuff'd hard with air is heavier then an empty one . Again , more water would not be heavier then less , if the inward parts of it did not weigh : and , if a hole were dig'd in the bottome of the Sea , the water would not run into and fill it , if it did not gravitate over it . Lastly , there are those who undertake to distinguish , in a deep water , the divers weights which several parts of it have , as they grow still heavier and heavier towards the bottom : and they are so cunning in this art , that they profess to make instruments , which , by their equality of weight to a determinate part of the water , shall stand just in that part , and neither rise or fall higher or lower ; but if it be put lower , it shall ascend to its exact equally weighing Orbe of the water , and if it be put higher , it shall descend till it comes to rest precisely in that place . Whence 't is evident , that parts of water do weigh within the bulk of their main body ; and of the like we have no reason to doubt , in the other two weighty Elements . As for the opposition of the Syphon , we refer that point to where we shall have occasion to declare the nature of that engine , on set purpose . And there we shall shew , that it could not succeed in its operation , unless the parts of water did gravitate in their main bulk , into which one leg of the Syphon is sunk . Lastly , it may be objected , that , if there were such a course of atoms as we say , and their strokes were the cause of so notable an effect as the gravity of heavy bodies ; we should feel it palpably in our own bodies which experience shews us we do not . To this we answer , first , that there is no necessity we should feel this course of atoms : since by their subtilty they penetrate all bodies ; and consequently , do not give such strokes as are sensible . Secondly , if we consider that dusts , and straws , and feathers light upon us without causing any sense in us ; much more we may conceive that atoms ( which are infinitely more subtile and light ) cannot cause in us any feeling of them . Thirdly , we see that what is continual with us , and mingled in all things , doth not make us take any especial notice of it : and this is the cause of the smiting of atoms . Nevertheless , peradventure we feel them in truth , as often as we feel hot and cold weather , and in all Catars or other such changes ; which as it were sink into our body without our perceiving any sensible cause of them : for , no question these atomes are the immediate causes of all good and bad qualities in the air . Lastly , when we consider , that we cannot long together hold out our arm at length , or our foot from the ground ; and reflect upon such like impotencies of our resisting the gravity of our own body : we cannot doubt but that , in these cases , we feel the effect of these atomes , working upon those parts ; though we cannot , by our sense , discern immediately that these are the causes of it . But now it is time to draw our Reader out of a difficulty , which may peradventure have perplext him in the greatest part of what he hath hitherto gone over . In our investigation of the Elements we took for a principle thereto , that gravity is sometimes more , sometimes less , then the density of the body in which it is : but in our explication of rarity and density , and again , in our explication of gravity , we seem to put that gravity and density is all one . This thorn , I apprehend , may , in all this distance , have put some to pain : but it was impossible for me to remedy it ; because I had not yet deliver'd the manner of gravitation . Here then I will do my best to asswage their grief ; by reconciling these appearing repugnancies . We are therefore to consider , that density ( in it self ) signifies a difficulty to have the parts of its subject separated one from another ; and that gravity ( likewise in it self ) signifies a quality , by which a heavy body descends towards the center ; or ( which is consequent thereto ) a force to make another body descend . Now , this power , we have shew'd , belong to density : so far forth as a dense body , being strucken by another , doth not yield by suffering its parts to be divided ; but , with its whole bulk strikes the next before it and divides it , if it be more divisible then it self is . So that you see Density has the name of Density , in consideration of a passive quality , or rather of an impassibility which it hath : and the same density is call'd Gravity , in respect of an active quality it has , which follows this impassibility . And both of them are estimated by the different respects which the same body or subject , in which they are , has to different bodies that are the terms whereto it is compared : for the active quality , or Gravity , of a dense body , is esteem'd , by its respect to the body it strikes upon ; whereas its Density includes a respect singly to the body that strikes it . Now 't is no wonder that this change of comparison works a disparity in the denominations : and that thereby the same body may be conceiv'd to be more or less impartible , then it is active or heavy . A for example , let us of a dense Element take any one least part , which must of necessity be , in its own nature and kind , absolutely impartible ; and yet 't is evident that the gravity of this part must be exceeding little , by reason of the littleness of its quantity : so that thus you see an extremity of the effect of density , joyn'd together in one body ( by the accident of its littleness ) with a contrary extremity of the effect of gravity ( or rather with the want of it ) each of them within the limits of the same species . In like manner it happens that the same body in one circumstance is more weighty , in another ( or rather in the contrary ) is more partible : So water in a Pail , because 't is thereby ●hinder'd from spreading abroad , has the effect of gravity predominating in it , but if it be pour'd out , it has the effect of partibility more . And thus it happens that , meerly by the gradation of rarity and density , one dense body may be apt , out of the general course of natural causes , to be more divisible then to be a divider : though , according to the nature of the degrees consider'd absolutely in themselves , what is more powerful to divide , is also more resistent and harder to be divided . And this arrives in that degree which makes water ; for , the falling and beating of the atomes upon water hath the power both to divide and make it descend ; but so , that by making it descend it divideth it . And therefore we say it has more gravity then density ; though it be the very density of it which is the cause that makes it partible , by the working of one part upon another : for , if the atomes did not find the body so dense as it is they could not , by their beating upon one part make another be divided . So that , a dense body to be more heavy then dense signifies nothing else , but that it is in such a degree of density , that some of its own parts , by their being assisted and set on work by a general cause ( which is the fall of the atomes ) , are powerful enough to divide other adjoyning parts , of the same density with them , one from another : as we see water pour'd out of an Ewer into a Basin , where there is already other water , has the power to divide the water in the Basin , by the assistance of the celerity which it gets in descending . And now I hope the Reader is fully satisfied that there is no contradiction in puting Density and Gravity to be the same thing materially : and that nevertheless the same thing may be more heavy then dense , or more dense then heavy , as we took it , to our several purposes , in the investigation of the Elements . Having thus laid an intelligible ground to discover how these motions that are general to all bodies and are natural in chief , are contrived by nature ; we will now endeavour to shew , that the contrary position is not only voluntary , but also impossible . Let us therfore suppose that a body has a quality to move it downwards . And first we shall ask , what downwards signifies ? For , either it signifies towards a fix'd point of Imaginary Space ; or towards a fix'd point of the Universe ; or , towards some Moveable point . As for the first , who would maintain it must have more imagnation then judgment ; to think that a natural quality could have an essence determin'd by a nothing , because we can frame a conceit of that nothing . As for the second , 't is very uncertain whether any such point be in nature : for , as for the centre of the earthy 't is clear that , if the earth be carried about , the centre of it cannot be a fixed point . Again , if the centre signifies a determinate point in the earth that is the Medium of gravity or of quantity , 't is chang'd as often as any dust lights unequally upon any one side of the earth , which would make that side bigger then it was , and , I doubt , a quality cannot have moral considerations , to think that so little does no harm . As for the third position , likewise 't is not intelligible how a quality should change its inclination or essence ; according to the change that should light now to make one point , now another , be the centre to which it should tend . Again , let us consider that a quality has a determinate essence . Then , seeing its power is to move , & to move signifies to cut the Medium 't is moved in ; it belongs to it of its nature , to cut so much of such a Medium , in such a time : So that , if no other cause be added , but that you take , precisely & in abstracto , that quality , that Medium , and that time ; this effect will follow , that so much motion is made . And , if this effect should not follow , 't is clear , that The being able to cut so much , of such a Medium , in such a time , is not the essence of this quality , as it was , supposed to be . Dividing then the time and the Medium , half the motion should be made in half the time , a quarter of the motion in a quarter of the time ; and so without end , as far as you can divide . But this is demonstratively impossibly : since 't is demonstrated , that a moveable coming from rest must of necessity pass through all degrees of tardity ; and therefore , by the demonstration cited out of Galileus , we may take a part in which this gravity cannot move its body , in a proportionate part of time , through a proportionate part of the medium . But because , in natural Theorems , experiences are naturally required ; let us see whether nature gives us any testimony of this verity . To that purpose we may consider a Plummet hang'd in a small string from a beam ; which being lifted up gently on the one side at the extent of the string , and permitted to fall meerly by the power of gravity , will ascend very near as high on the contrary side , as the place it was held in from whence it fell . In this experiment we may note two things : First , that , if gravity be a quality , it works against its own nature in lifting up the plummet ; seeing its nature is only to carry it down . For , though it may be answer'd , that 't is not the gravity , but another quality , called vis impressa , which carries it up : nevertheless it cannot be denied , but that gravity is either the immediate , or at least the mediate cause which makes this vis impressa : the effect whereof being contrary to the nature of gravity , 't is absurd to make gravity the cause of it ; that is , the cause of an essence , whose nature is contrary to its own . And the same argument will proceed , though you put not vis impressa , but suppose some other thing to be the cause of the plummets remounting ; as long as gravity is said to be a quality : for still gravity must be the cause of an effect contrary to its own inclination , by setting on foot the immediate cause to produce it . The second thing we are to note in this experiment of the plummets ascent is , that if gravity be a quality , there must be as much resistance to its going up , as there was force to its coming down . Therefore there must be twice as much force to make it ascend , as there was to make it descend ; that is to say , there must be twice as much force as the natural force of the gravity is : for there must be once as much to equallize the resistance of the gravity ; and then another time as much , to carry it as far through the same . Medium in the same time . But 't is impossible that any cause should produce an effect greater then it self . Again , the gravity must needs be in a determinate degree , and the vertue that makes the plummet remount ( whatever it be ) may be put as little as we please ; and , consequently , not able to oversway the gravity alone , if it be an intrinsecal quality , and yet the plummet will remount : in which case you put an effect withot a cause . Another experience we may take from the force of sucking : For , take the barrel of a long Gun perfectly bored , and set it upright with the breech upon the ground ; and take a bullet that is exactly fit for it , but so as it stick not any where ( both the barrel and it being perfectly polished ) : and then if you suck at the mouth of the barrel , ( though never so gently ) , the bullet will come up so forcibly , that it will hazard the striking out your teeth . Now , let us consider what force were necessary to suck the bullet up , and how very Slowly it would ascend ; if in the barrel it had as much resistance to ascend , as in the free air it has inclination to go down . But , if it had a quality of gravity natural to it , it must of necessity have such resistance : wheras , in our experiment , we see it coms as easily as the very air . So that , in this example as wll as in the other , nature teaches us that gravity is no quality . And all or most of the arguments which we have urg'd against the quality of gravity , in that explication we have consider'd it in , have force likewise against it ; although it be said to be an Inclination of its subject to move it self to unity with the main stock of its own nature : as divers witty men put it . For , this supposition doth but change the intention or end of gravity , and is but to make it another kind of intellectual or knowing Entity , that determines it self to an other end : which is as impossible for a natural quality to do , as to determine it self to the former ends . And thus much the arguments we have proposed do convince evidently , if they be apply'd against this opinion . CHAP. XII . Of Violent Motion . ANd thus we have given a shortscantling , wherby to understand in some measure the causes of that motion we call natural , by reason it has its birth from the universal Oeconomy of nature here among us ; that is ; from the general working of the Sun , wherby all natural things have their course : and by reason that the cause of it is at all times and in all places constantly the same . Next which the order of discourse leads us to take a survey of those forced motions ; whose first causes the more apparent they are , the more obscurity they leave us in , to determine by what means they are continued . When a Tennis-ball is stroken by a Racket , or an Arrow shot from a Bow , we plainly see the causes of their motion : namely the strings , which , first yielding and then returning with a greater celerity , cause the missives to speed so fast towards their appointed homes . Experience informs us what qualities the missives must be endued with , to move fast and stedily . They must be so heavy , that the air may not break their course ; and yet so light , that they may be within the command of the stroke which gives them motion : the striker must be dense , and in its best velocity : the angle which the missive is to mount by ( if we will have it go to its furthest randome ) must be the half of a right one : and lastly , the figure of the missive must be such , as may give scope to the air to bear it up , and yet not hinder its course by taking too much hold of it . All this we see : But when with all we see , that the mover deserts the moveable assoon as he has given the blow ; we are at a stand , and know not where to seek for that which afterwards makes it flie . For , motion being a transient , not a permanent , thing , assoon as the cause ceases that begot it , in that very point it must be at an end ; and as long as the motion continues , there must be some permanent cause to make it do so : so that , as soon as the Racket or bow string go back and leave the ball or arrow , why should not they presently fall straight down to the ground ? Aristotle and hs followers have attributed the cause hereof to the air : but Galileo relishes not this conception . His arguments against it are ( as I remember ) to this tenor : Frst , air , by reason of its rarity and divisibility , seems not apt to conserve motion : next , we see that light things are best carried by the air ; and it has no power over weighty ones : lastly , it is evident that air takes most hold of the broadest superficies ; and therfore an arrow would fly faster broad waies then long waies , if this were true . Nevertheless , since every effect must have a proportionable cause from whence it immediately flows , and a body must have another body to thrust it on as long as it moves ; let us examin what bodies touch a moveable whilst it is in motion , as the only means to find an issue out of this difficulty ; for , to have recourse to a quality or impressed force , for deliverance out of this straight , is a shift that will not serve the turn in this way of discourse we use . In this Philosophy no knot admits such a solution . If then we enquire , what body 't is that immediately touches the ball or arrow while it flies ; we shall find none others does so but the air and the atoms in it , after the strings have given their stroke and are parted from the missive . And , though we have Galileo's authority and arguments , to discourage us from believing the air can work this effect : yet , since there is no other body , besides it , left for us to consider in this case ; let us at the least examin how the air behaves it self , after the stroke is given by the strings . First then t is evident that , as soon as the rocket or bow-string shrinks back from the missive , and leavs a space between the missive and it ( as 't is clear it does , assoon as it has strucken the resisting body ) , the air must needs clap in with as much velocity as they retire ; and with somwhat more ; because the missive goes forward at the same time , and therefore the air must hasten to overtake it , least any vacuity should be left between the string and the arrow . 'T is certain likewise , that the air on the sides also , upon the division of it , slides back and helps to fill that space which the departed arrow leaves void . Now , this forcible closing of the air at the nock of the arrow must needs give an impulse or blow upon it : If it seem to be but a little one , you may consider 't is yet much greater , then what the air and the bodies swiming in it at the first give to a stone falling from high ; and how at the last those little atoms , that drive a stone in its natural motion , with their little blows force it peradventure more violently and swiftly , than any impelling agent we are acquainted with can do . So that , the impulse which they make on the arrow , pressing violently upon it after such a vehement concussion and with a great velocity , must needs cause a powerful effect , in that which of it self is indifferent to any motion any way . But , unless this motion of the air continue to beat still upon the arrow , it will soon fall to the ground , for want of a cause to drive it forward ; and because the natural motion of the air ( being then the only one ) will determine it downwards . Let us consider then , how this violent rending of the air , by the blow the bow-string gives to the Arrow , must needs disorder the little atones that swim to and fro in it , and that ( being heavier then the air ) are continually descending downwards . This disorder makes some of the heavier parts of them get above others , that are lighter then they ; which they not abiding presse upon those that are next them , and they upon their fellows : so that there is great commotion and undulation caused in the whole masse of air round about the arrow : which must continue some time before it can be settled ; and it being determin'd by the motion of the arrow that way that it slides , it follows , that all this commotion and undulation of the air serves to continue the arrow in its flight . And thus , faster then any part behind can be setled , new ones before are stir'd ; till the resistance of the medium grows stronger then the impulse of the movers . Besides this , the arrow pressing on the air before it , with a greater velocity then the air ( which is a liquid rare body ) can admit , to move all of a piece without breaking : it must of necessity happen , that the parts of the air immediately before the arrow be driven upon others further off , before these can be moved to give place unto them ; so that in some places the air becomes condens'd , and consequently in others rarified . Which also the wind we make in walking ( which will shake a paper , pin'd loosly at the wall of a chamber towards which we walk ) , and the cooling air caus'd by faning when we are hot do evidently confirm . So that it cannot be doubted , but condensation and rarefaction of the air must necessarily follow the motion of any solid body : which being admitted 't is evident that a greater disorder , and for some remarkable time , must necessarily be in the air ; since it cannot brook to continue in more rarity or density then is natural to it . Nor can weighty and light parts agree to rest in an equal height or lowness ; which the violence of the arrows motion forces them to for the present . Therefore it cannot be deni'd , but that , though the arrow slide away , there still remains behind it ( by this condensation and confusion of parts in the air ) motion enough to give impulse to the arrow ; so as to make it continue its motion after the bowstring has left it . But here will arise a difficulty : which is , how this clapping in and undulation of the air should have strength and efficacy enough to cause the continuance of so smart a motion , as is an arrow shot from a bow . To this , I need no other argument for an answer , then to produce Galileo's testimony , how great a body one single mans breath alone can , in due circumstances , give a rapid motion to : and withal , let us consider , how the arrow and the air about it are already in a certain degree of velocity ; that is to say , the obstacle that would hinder it from moving that way ( namely , the resistance of the air ) is taken away , and the causes that are to produce it ( namely the determining of the airs and atomes motion that way ) are heightned . And then we may safely conclude that the arrow , which of it self is indifferent to be moved upwards or downwards or forwards , must needs obey that motion , which is caused in it by the atomes and the air 's pressing upon it : either according to the impulse of the string , or ( when the string begins to flag ) according to the beating that follows the general constitution of nature , or in a mixt manner , according to the proportions that these two hold to one another . Which proportions Galileus ( in his 4 Dialogue of Motion ) has attempted to explicate very ingeniously : but , having miss'd in one of his suppositions , to wit , that forced motion upon an Horizontal line is throughout uniform , his great labours therein have taken little effect , towards the advancing the knowledge of nature , as he pretended ; for , his conclusions succeed not in experience ( as Mersenius assures us , after very exact trials ) , nor can they in their reasons be fitted to nature . So that , to conclude this point , I find no difficulty in allowing this motion of the air strength enough to force the moveable onwards , for sometime after the first mover is sever'd from it ; ( and long after we see no motions of this nature endure : ) so that we need seek no further cause for the continuance of it ; but may rest satisfied upon the whole matter , that , since the causes and circumstances our reason suggests to us are , after mature and particular examination , proportionable to the effects we see , the doctrine we deliver must be sound and true . For the establishing wherof , we need not ( considering what we have already said ) spend much time in solving Galileo's arguments against it ; seeing , out of what we have set down , the answers to them appear plain enough . For , first , we have assign'd causes how the air may continue its motion , long enough to give as much impression as is needful to the arrow , to make it go on as it does . Which motion is not requisite to be near so great in the air behind the arrow ( that drives it on ) as what the arrow causes in the air before it : for ; by reason of its density , it must needs make a greater impression in the air it cuts , then the air causes its motion , would do of it self without the mediation of the arrow . As , when the force of a hand gives motion to a knife to cut a loaf of bread , the knife , by reason of the density and figure it has , makes a greater impression in the loaf then the hand alone would do . And this is the same that we declared in the natural motion of a heavy thing downwards ; to which we assigned two causes ; namely , the beating of the atoms in the air , falling down in their natural course to determine it the way it is to go ; and the density of the body , that , cutting more powerfully then those atoms can do , gives ( together with their help ) a greater velocity to the moveable , then the atoms of themselves can give . Nor imports it that our resolution it aginst the general nature of rare and dense bodies , in regard of conserving motion ; as Galileo objects . For , the reason why dense bodies conserve motion longer then rare bodies is because , in regard of their dividing virtue , they get , in equal time , a greater velocity : Wherfore , seeing velocity is equal to gravity , it follows , that resistance works not so much upon them as upon rare bodies ; and therfore cannot make them cease from motion so easily , as it does rare bodies . This is the general reason for the conservation of motion in dense bodies . But because , in our case , there is a continual cause which conserves motion in the air , the air may continue its motion longer , than of it self it would do : not in the same part of air , which Galileus ( as it seems ) aim'd at ; but in divers parts , in which the moveable successively is . Which being concluded , let us see how the forced motion comes to decrease and be ended . To which purpose we may observe , that the impression which the arrow receives from the air that drives it forwards , being weaker than that which it receiv'd at first from the string , ( by reason that the air is not so dense , and therfore cannot strike so great a blow ) ; the arrow does not , in this second measure of time , ( wherein we consider the impulse given by the air only ) cut so strongly the air before it , nor press so violently upon it , as in the first measure when the string parting from it did beat it forwards : for , till then , the velocity encreases in the arrow , as it does in the string that carries it along , which proceeds from rest at the fingers loose from it , to its highest degree of velocity ; which is , when it arrives to the utmost extent of its jerk , where it quits the arrow . And therfore the air now doth not so swiftly , nor so much of it , rebound back from before , and clap it self behind the arrow , to fill the space that else would be left void by the arrows moving forward ; and consequently , the blow it gives in the third measure to drive the arrow on , cannot be so great as the blow was immediately after the strings parting from it , which was in the second measure of time : and therefore the arrow must needs move slower in the third measure , than it did in the second ; as formerly it moved slower in the second ( which was the airs first stroke ) than it did in the first , when the string drove it forwards . And thus successively in every moment of time , as the causes grow weaker & weaker , by the encrease of resistance in the air before , and by the decrease of force in the subsequent air ; so the motion must be slower and slower , till it come to pure cessation . As for Galileu's second argument , that the air has little power over heavy things ; and therfore he will not allow it to be the cause of continuing forced motions in dense bodies : I wish he could as well have made experience , what velocity of motion a mans breath might produce in an heavy bullet lying upon an even , hard , and slippery plain , ( for a table would be too short ) as he did , how admirable great a one it produced in pendants hanging in the air ; and , I doubt not but he would have granted it as powerful in causing horizontal motions , as he found it in the undulations of his pendants . Which nevertheless sufficiently convince how great a power , air has over heay bodies . As likewise the experience of wind-guns assures us , that air duly applyed is able to give greater motion to heavy bodies , than to light ones : For , how can a straw or feather be imagin'd possibly to fly with half the violence , as a bullet of lead doth out of one of those Engines ? And , when a man sucks a bullet upwards in a perfectly bored barrel of a Gun , which the bullet fits exactly ( as we have mention'd before ) ; with what a violence doth it follow the breath , and ascend to the mouth of the barrel ? I remember to have seen a man , that was uncautious and sucked strongly , that had his foreteeth beaten out by the blow of the bullet ascending . This experiment ( if well look'd into ) may peradventure make good a great part of this Doctrine , we now deliver . For , the air , pressing in behind the bullet at the touch-hole , gives it its impulse upwards ; to which the density of the bullet being added , you have the cause of its swiftness and violence , ( for a bullet of wood or cork would not ascend so fast and so strongly ) ; and the sucking away of the air before it , takes away that resistance , which otherwise it would encounter with , by the air lying in its way : and its following the breath with so great ease shews ( as we touch'd before ) that of it self , 't is indifferent to any motion , when nothing presses upon it , to determine it a certain way . Now to Galileo's last argument , that an arrow should fly faster broad-ways than long-ways , if the air were cause of its motion ; there needs no more to be said , but that the resistance of the air before hinders it , as much as the impulse of the air behind helps it on : So that nothing is gain'd in that regard , but much is lost in respect of the figure , which makes the arrow unapt to cut the air so well when it flyes broad-ways , as when 't is shot long-ways ; and therfore , the air being weakly cut , so much of it cannot clap in behind the arrow and drive it on , against the resistance before , which is much greater . Thus far with due respect , and with acknowledging remembrance of the many admirable mysteries of nature which that great man hath taught the world , we have taken liberty to dipute against him : because this difficulty seems to have driven him , against his Genius , to believe that in such motions there must be allow'd a quality imprinted into the moved body , to cause them ; which our whole scope , both in this and all other occasions where like qualities are urged , is to prove superfluous and ill grounded in nature , and to be but meer terms to confound and leave in the dark , whoever is forced to fly to them . CHAP. XIII . Of three sorts of violent motion , Reflection , Undulation , and Refraction . THe motion we have last spoken of , because 't is ordinarily either in part or wholy , contrary to gravity , ( which is accounted the natural motion of most bodies ) , uses to be call'd violent or forced . And thus , you have deliver'd you the natures and causes both of Natural and of Forced Motion ; yet it remains that we advertise you of some particular kinds of this forced motion ; which seem to be different from it , but indeed are not . As first , the motion of Reflection : which , if we but consider how forced motion is made , we shall find it is nothing else but a forced motion , whose line whereon 't is made is , as it were , snapp'd in two by the encounter of a hard body . For even , as we see in a spout of water strongly shot against a wall , the water following drives the precedent parts first to the wall ; and afterwards , coming themselves to the wall , forces them again another way from the wall : so , the latter parts of the torrent of air , which is caused by the force that occasion'd the forced motion , drives the former parts first upon the resistant body , and afterwards again from it . But , this is more eminent in light than in any other body ; because light doth less rissent gravity ; and so observes the pure course of the stroke , better than any other body ; from which others , for the most part , decline some way by reason of their weight . Now , the particular law of reflection is , that the line incident , & the line of reflection must make equal angles , with that line of the resistent superficies wch is in the same superficies with themselvs The demonstration wherof that great wit , Renatus des Cartes , hath excellently set down , in his book of Dioptricks , by the example of a ball strucken by a Racket against the earth , or any resisting body : the substance wherof is , as follows . The motion which we call Undulation needs no further explication : for 't is manifest , that , since a Pendent , when 't is removed from its perpendicular , will restore it self therto by the natural force of gravity , and that in so doing it gains a velocity , ( and therefore cannot cease on a suddain ) ; it must needs be carried , out of the force of that motion , directly the contrary way : till , the force of gravity overcoming the velocity , it must be brought back again to the perpendicular ; which being done likewise with velocity , it must send it again towards the place from which it fell at the first . And in this course of motion it must continue for a while , every Undulation being weaker then other ; till at last it quite ceases , by the course of nature setling the air in its due situation , according to the natural causes that work upon it . And in this very manner also is performed that Undulation we see in water , when it is stir'd from the natural situation of its Spherical superficies . Galileo hath noted , that the time in which the Undulations are made which follow one another of their own accord , is the same in every one of them ; and that , as much time precisely is taken up in a pendants going a very short arch towards the end of its vibration , as was in its going the greatest arch at the beginning of its motion . The reason wherof seems strange to him , and he thinks it an accident natural to the body out of its gravity ; and that this effect convinces , it is not the air which moves such bodies . Wheras , in truth , 't is clearly the air which causes this effect : Because the air , striving at each end ( where it is furthest from the force of the motion ) to quiet it self , gets at every bout somwhat upon the space ; and so contracts that into a shorter arch . That motion also which we call Refraction , and is manifest to sense only in light , ( though , peradventure hereafter , more diligent searchers of nature may likewise find in such other bodies as are called qualitie ; as in cold or heat , &c. ) is but a kind of Reflexion . For , there being certain bodies ▪ in which the passages are so well order'd with their resistences , that all the parts of them seem to permit light passe through them , and yet all seem to reflect it ; when light passes through such bodies , it finds at the very entrance of them such resistences where it passes , as serve it for a reflecting body ; and yet such a reflectent body , as hinders not the passage through , but only from being a staight line with the line incident . Wherfore the light must needs take a ply , as beaten from those parts , towards a line drawn from the illuminant falling perpendicularly upon the resisting superficies ; and therfore is term'd by Mathematicians , to be refracted or broken towards the perpendicular . Now , at the very going out again of the light , the second superficies ( if it be parallel to the former ) must needs , upon a contrary cause , strike it the contrary way : which is which is termed from the perpendicular . But , before we wade any deeper into this difficulty , we cannot omit a word of the manner of explicating Refraction , which Monsieur des Cartes uses ; so witty a one as I am sorry it wants success . He therefore , following the demonstration above given of Reflection ; supposes the superficies which a ball lights upon , to be a thin linen cloth ; or some other such matter as will break cleanly , by the force of the ball striking smartly upon it . And because that superficies resists only one way , therfore he infers that the velocity of the ball is lessen'd only one way and not the other : so that the velocity of its motion , that way in which it finds no resistance , must be ( after the balls passage through the linnen ) in a greater proportion to the velocity which it has the other way were it finds resistance , then it was before . And therfore the ball will in less time arrive to its period on the one side then on the other : and consequently , lean towards that side to which the course wherin it findes no opposition carries it . Which to shew how it is contrary to his own principle ; Let us conceive the cloth CE to be of some thickness , and so draw the line OP to determine that thickness . And let us make from B upon AL another Parallelogram , like the Parallelogram AL , whose Diameter shall be BQ . And it must necessarily follow , that the motion from B to Q , if there were no resistance , were in the same proportion as from A to B. But the proportion of the motion as from A to B is the proportion of CB to CA that is , it goes in the same time , faster towards D , then towards M , in proportion which CB hath to CA. By which account , the resistance it has in the way towards D must also be greater , then the resistance it has in the towards M , in the proportion which CB has to CA ; and therfore the more tardicy must be in the way to D , and not in the way to M : and consequently , the declination must be from E wards , and to M wards . For , where there is most resistance , that way likewise must the tardity be greatest , and the declination must be from that way : but , which way the thickness , to be passed in the same time , is most , that way the resistance is greatest ; and the thickness is clearly greater towards E , then towards M ; therfore , the resistance must be greatest towards E , and consequently , the declination from the line BL must be towards M , and not towards E. But , the truth is , in his Doctrine , the ball would go in a straight line , as if there were no resistance ; unless peradventure towards the contrary side of the cloth , at which it goes out into the free air . For , as the resistance of the cloth is greater in the way towards D , then in the way towards M , ( because it passes a longer line in the same time , as also it did formerly in the air ) ; so likewise is the force that moves it that way greater , then the force which moves it the other . And therfore , the same proportions that were in the motion , before it came to the resisting passage , will remain also in it , at least till , coming near the side at which it goes out , the resistance be weakned by the thinness of the resistent there : which , because it must needs happen on the side that has least thickness , the ball must consequently turn the other way , where it findes greatest yielding ; and so at its getting out into the free air , it will bend from the greater resistance , in such manner as we have said above . Neither do the examples , brought by Monsieur des Cartes and others in the maintenance of this Doctrine , any thing avail them : for when a Canon Bullet shot into a River hurts the people on the other side ; 't is not caused by refraction , but by reflection , as Monsir des Cartes himself acknowledges ; and therfor , has no force to prove any thing in refraction , whose Laws are divers from those of pure reflection . And the same answer servs against the instance of a Musket bullot shot at a mark under water ; which perpetually lights higher then the mark , though exactly just aim'd at . For , we knowing that it is the nature of water , by sinking in one place to rise round about ; it must of necessity follow that the bullet , which in entring has press'd down the first parts of the water , has withal therby put others further off in a motion of rising : and therfore the bullet , in its going on , must meet with some water swelling upwards ; and from it receive a ply that way , which cannot fail of carrying it above the mark it was level'd at . And so we see this effect proceeds from reflection , or the bounding of the water , and not from refraction . Besides that , it may justly be suspected the shooter took his aim too high , by reason of the marks appearing in the water higher than in truth it is : unless such false aiming were duly prevented . Neither is Monsir des Cartes his excuse to be admitted , when he saies that light goes otherwise than a ball would do ; because in a glass or water , the etherial substance , which he surposes to run through all bodies , is more efficaciously moved than in air : and thersore light must go faster in the glass than in the air , and so turn on that side of the straight line which is contrary to the side that the ball takes , because the ball goes not so swiftly . For , ( not to dispute the verity of this proposition ) the effect he pretends is impossible : for , if the etherial suhstance in the air , before the glass , be flowly moved , ( the motion of which he calls light ) ; 't is impossible that the etherial substance in the glass or in the water should be more smartly moved than it . Well it may be less ; but without all doubt the impulse of the etherial substance in the Glass cannot be greater than its adequate cause ; which is the motion of the other parts that are in the air precedent to glass . Again , after it is pass'd the glass , it should return to be a straight line with the line that it made in the air precedent to the glass ; in the subsequent air must take off just as much ( and no more ) as the glas did add : the contrary wherof experience shews us . Thirdly , in this explication it would always go one way in the air , and another way in the glass : wheras all experience testifies that , in a glass convex on both sides , it still goes in the air , after its going out , to the same side as it did in the glass ; but more . And the like happens in glasses on both sides concave , Wherfore 't is evident , that 't is the snperficies of the Glass that is the worker on both sides : and not the substance of the air on one side , and of the glass on the other . And lastly , his answer no way solvs our objection ; which proves that the resistance both ways is proportionate to the force that moves ; and , by consequence , that the thing moved must go straight . As we may imagine would happen , if a bullet were shot stoping through a green mud wall , in which there were many round sticks , so thin set that the bullet might pass with ease through them ; for , as long as the bullet touched none of them ( which express his case ) it would go straight ; but , if it touch'd any ( which resembles ours , as by and by will apperar ) , it would glance according to the quality of the touch , and move from the stick in another line . Some peradventure may answer for Monsieur des Cartes , that this subtile body , which he supposes to run through all things , is stiff and no ways pliable . But , that is so repugnant to the nature of rarity , and so many insuperable inconveniences follow out of it , as I cannot imagin he will own it ; and therfore I will not spend any time in replying therto . We must therfore seek some other cause of the refraction of light , which is made at the entrance of it into a Diaphanous body . Which is plainly ( as we said before ) , because the ray , striking against the inside of a body it cannot penetrate , turns by reflection towards that side on , which the illuminant stands and if it findes clear passage through the whole resistent , it follows the course it first takes ; if not , then 't is lost by many reflections to and fro . But , because crooked surfaces may have many irregulalities ; it will not be amiss to give a rule , by which all of them may be brought to a certainty . And this it is , that Reflections from crooked superficieses are equal to the reflections that are made from such plain superficieses , as are tangents to the crooked ones in that point from whence the reflections are made . Which Principle the Masters of Opticks take out of a Mathematecal supposition , of the Unity of the reflecting point in both the surfaces , the crooked and the plain . But , we take it out of the insensibility of the difference of so little a part in the two different surfaces , as serves to reflect a ray of light : For , where the difference is insensible in the causes , there likewise the difference is so little in the effects , as sense cannot judge of them ; which is as much as is requisite to our purpose . Now since , in the Mathematical supposition , the point where the reflection is made is indifferent to both the surfaces : it follows , that it imports not whether superficies you take to know the quality of reflection by . This principle then being setled , that the reflection must follow the nature of the tangent surfaces ; and it being proved , that , in plain surfaces , it will happen as we have explicated ; it follows , that , in any crooked supersicies , of what Figure soever , the same also will happen . Now , seeing we have formerly declared , that refractions are but a certain kind of reflexions ; what we have said here of reflections may be apply'd to refractions . But , there remains yet untouch'd one affection more of refractions ; which is , that some Diaphanous bodies in their inward parts reflect more , than others ( which is that we call refraction ) as experience shews us . Concerning which effect , we are to consider , that Diaphanous bodies may , in their composition , have two differences : for , some are composed of greater parts and greater pores ; others , of lesser parts and lesser pores . 'T is true , there may be other combinations of pores and parts ; yet by these two the rest may be esteem'd . As for the first combination , we see that , because the pores are greater , a greater multitude of parts of light may pass together through one pore ; and , because the parts are greater , likewise a greater multitude of rays may reflect from the same part , and find the same passage quite throughout the Diaphanous body . On the contrary side , in the second combination ; where both the pores and the parts of the Diaphanous body are little , the light must be but little that finds the same passage . Now , that refraction is greater or lesser , happens two ways : for , 't is either when one Diaphanous body reflects light at more angles , than another , and by consequence in a greater extent of the superficies ; or else when one body reflects light from the same point of incidence , in a shorter line and a greater angle , than another does . In both these wayes 't is apparent that a body , composed of greater parts and greater pores , exceeds bodies of the opposite kind : for , by reason that , in the first kind , more light may beat against one part , a body in which that happens will wake an appearance from a further part of its superficies : wheras , in a body of the other sort , the light that beats against one of the little parts of it will be so little , as 't will presently vanish . Again , because in the first , the part at the incidence is greater , the surface from which the reflection is made inwards , has more of a plain and straight superficies : and consequently reflects at a greater angle , than that whose superficies hath more of inclining . But , we must not pass from this question , without looking a little into the nature of those bodies in which refraction is made : for , if they , as well as the immediate causes of refraction , likewise favour us ; it will not a little advance the certainty of our determination . To this purpose we may call to mind , how experience shews us that great refractions are made in smoke and mists , and glasses , and thick-bodied waters ; and Monsir des Cartes adds certain Oyls and Spirits or strong Waters . Now , most of these , we see , are composed of little consistent bodies , swimming in another liquid body . As is plain in smoke and mists : for the little bubbles which rise in the water before they get out of it , and that are smoke , when they get into the air , assure us , that smoke is nothing else , but a company of little round bodies swimming in the air ; and the round consistence of water upon herbs , leavs , & twigs , in a rind or dew , gives us also to understand , that a Mist is likewise a company of little round bodies , that sometimes stand , sometimes float in the air , as the wind drives them . Our very eyes bear witness to us , that the thicker sort of waters are full of little bodies ; which is the cause of their not being clear . As for Glass , the blowing of it convinces , that the little darts of fire , which pierce it every way , do naturally , in the melting of it , convert it into little round hollow bodies ; which , in their cooling , must settle into parts of the like figure . Then , for Chrystal and other transparent stones which are found in cold places ; it cannot be otherwise , but that , the nature of cold piercing into the main body , and contracting every little part in it self , this contraction must needs leave vacant pores between part and part . And , that such transparent stones as are made by heat have the like effect and property , may be judg'd out of what we see in Bricks and Tiles ; which are left full of holes by the operation of the fire . And I have seen , in bones that have lain a long time in the Sun , a multitude of sensible little pores close to one another ; as if they had been formerly stack all over with subtile sharp needles , as close as they could be thrust in , by one another . The Chymical Oyles and Spirits , which Monsir des Cartes speaks of , are likely to be of the same composition ; since such use to be extracted by violent fires : for a violent fire is made by the conjunction of many rayes together ; and that must needs cause great pores in the body it works on ; and the sticking nature of these spirits is capable of conserving them . Out of all these observations it follows , that the bodies , in which greatest refractions happen are compounded ( as we have said ) of great parts , and great pores : and therfore , by only taking light to be such a body , as we have described it , where we treated of its nature , 't is evident , the effect we have exprest must necessarily follow by way of reflection ; and refraction is nothing else but a certain kind of reflection . Which last assertion is likewise convinced out of this , that the same effects proceed from reflection , as from refraction ; for , by reflection a thing may be seen greater , than it is , in a different place from the true one where it is ; colours may be made by reflection , as also gloating light , and fire likewise ; and peradventure all other effects which are caused by refraction , may as well as these , be perform'd by reflection . And therfore 't is evident , they must be of the same nature ; since children are the resemblances of their parents . CHAP. XIV . Of the composition , qualities , and generation of mixed bodies . HAving now declar'd the vertues by which Fire and Earth work upon one another , and upon the rest of the Elements ; which is , by Light , and the motions we have discours'd of : Our task shall be in this Chapter , first , to observe what will result out of such action of theirs ; and next , to search into the ways and manner of compassing and performing it . Which latter we shall the more easily attain to , when we first know the end that their operation levels at . In this pursuit we shall find , that the effect of the Elements combinations , by means of the motions that happen among them , is a long pedegree of compounded qualities and bodies wherein the first combinations ( like marriages ) are the breeders of the next more-composed substances , and they again are the parents of others in greater variety ; and so are multiplied without end : for , the further this work proceeds , the more subjects it makes for new business of the like kind . To descend in particular to all these is impossible . And , to look further then the general heads of them , were superfluous and troublesome in this discourse ; wherin I aim only at shewing what sorts of things in common , may be done by Bodies : that , if hereafter we meet with things of another nature and strain , we may be sure they are not the off-spring of bodies and quantity ; which is the main scope of what I have design'd here . And , to do this with confidence & certainty requires of necessity this leisurely and orderly proceeding we have hitherto used , and shall continue to the end . For , walking thus softly , we have always one foot upon the ground ; so as the other may be sure of firm footing before it settle : Wheras , they , that for more hast will leap over rugged passages and broken ground , when both their feet are in the air , cannot help themselvs , but must light as chance throws them . To this purpose , then , we may consider , that the qualities of bodies in common are of three sorts . For they are belonging , either to the Constitution of a compounded body , or else to the Operation of it ; and the Operation of a body is of two kinds , one upon Other Bodies , the other upon Sense . The last of these three sorts of qualities shall be handled in a peculiar Chapter by themselvs . Those of the second sort , wherby they work upon , Other bodies , have been partly declar'd in the former chapters , and will be further discours'd of in the rest of this first Treatise . So as that which remains for the present is , to fall upon the discourse of such qualities as concur to the Constitution of bodies : with an aim to discover , whether ( or no ) they may be effected by the several mixtures of Rarity and Density , in such sort as is already declared . To which end , we are to consider in what manner these two primary differences of bodies may be joyn'd together ; and what effects such conjuncton will produce . As for their conjunction ; to deliver the nature of it entirely , we must begin from the very root of it : and consider , how , the Universe , being finite ( which Mr. White hath demonstrated , in the Second Knot of his First Dialogue ) , there cannot be an Infinite Number of Bodies in it ; for Geometricians shew us , how the least quantity that is may be repeated so often , as would exceed any the greatest determinate quantity whatever . Out of which it follows , that , although all the other bodies of the world were no bigger then the least quantity that can be designed ; yet they , being infinite in number , would be greater then the whole Universe that contains them . Therfore , of necessity there must be some least body , or rather , some least size of bodies . Which in compounded bodies is not to be expected ; for , their least parts , being compounded , must needs include compounding parts less then themselvs . We must then look for this least size of bodies in the Elements ; which of all bodies are the simplest : And , among them , we must pitch upon that , wherein is greatest divisibility , & which consequently is divided into least parts ; that is , Fire , So as , we may conclude that , among all the bodies in the world , that which of its own nature hath an aptitude to be least must be Fire . Now , the least body of fire , be it never so little , is yet divisible into less . What is it then that makes it be one ? To determine this , we must resort to the nature of Quantity ; whose formal notion and essence is . To be divisible : which signifies , that many may be made of it . But , that of which many may be made is not yet many ; out of this very reason , that many may be made of it . But , what is not many is one . Therfore what hath quantity , is , by mere having quantity , actually and formally as well one , as it hath the possibility of being made many , and consequently , the least body of fire , by having quantity , has those parts , which might be many , actually one . And this is the first conjunction of parts that is to be consider'd in the composition of bodies : which , though it be not an actual joyning of actual parts , yet is a formal conjunction of what may be many . In the next place we may consider ; how , seeing the least bodies that are be of fire , it must needs follow , that the least parts of the other Elements must be bigger then they : And consequently the possible parts of those least parts of the other Elements must have something to conserve them together , more then is found in fire . And this , because Elements are purely distinguish'd by rarity and densiy , is straight concluded to be density . And thus we have found , that , as quantity is the cause of the possible parts being one , so density is the cause of the like parts sticking together : which appears in the very definition of it ; for , to be less divisible ( which is the notion of density ) speaks a resistance to division , or sticking together . Now , let us examine how two parts of different Elements are joyn'd together , to make a compound . In this conjunction we find both the affects we have already touch'd : for two such parts must make one ; and moreover , they must have some resistance to divisibility . The first of these effects we have already assign'd to the nature of quantity . And , it being the formal effect of quantity , it cannot ( wherever it is found ) have any other formal cause then quantity : wherfore , either the two little parts of different Elements do not become one body ; or if they do , we must agree 't is by the nature of quantity , which works as much in Heterogeneal parts as Homogeneal . And it must needs do so : because Rarity and Density ( which are the proper differences of Quantity ) cannot change the common nature of Quantity , their Genus ; which , by being so to them , must be univocally in them both . And this effect comes precisely from the pure notion of the Genus ; and consequently , must be seen as well in two parts of different natures , as in two parts of the same nature : but , in parts of the same nature which once were two and and afterwards become one , there can be no other reason why they are one , then the very same for which those parts that were never separated ( but that may be separated ) are likewise one : and this , most evidently , is the nature of quantity . Experience seems to confirm thus much ; when , pouring water out of a basin , some of it will remain sticking to the sides of the metal . For if the quantity of the basin , and of the water , had not been one and the same by its own nature , the water ( considering the pliableness of its parts ) would certainly have come all away and glided from the unevenness of the basin , by the attractive unity of its whole ; and would have preserv'd the unity of its quantity within it self , rather then , by sticking to the basin , have suffer'd division in its own quantity ; which we are sure was one , whiles the water was altogether in the basin . But that , both the basin and the water making but one quantity , and a division being unavoydable in that one quantity ; it was indifferent , in regard of the quantity consider'd singly by it self , where this division should be made , whether in the parts of the basin , or in the parts of the water : and then , the other circumstances determin'd it , in that part of the water which was nearest to the joyning of it with the basin . The second effect ( which was , resistance to divisibility ) we assign'd to density . And of that same cause must also depend the like effect , in this case of the sticking together of the two parts of different Elements , when they are joyn'd to one another , For , if the two parts , whereof one is dense the other rare , doe not exceed the quantity of some other part of one Homogeneal rare Element ; for the dividing wherof such a determinate force , and no less , can suffice : then , seeing that the whole composed of these two parts is not so divisible , as the whole consisting of that one part ; the assign'd force will not be able to divide them . Wherefore 't is plain , that if the rare part had been joyn'd to another rare part , instead of the dense one it is joyn'd to ; it had been more easily dividable from that , then now it is from the dense part : And by consequence , it stickes more closely to the dense part , then it would to another of its own nature . Out of what we have said , a step is made us to understand why soft and liquid bodies easily joyn and incorporate into one continued body ; but hard and dry bodies so difficultly , as by experience we find to be true . Water with water , or wine either with other wine , or with water , so unites , that 't is very hard to part them : but sand or stones cannot be made to stick together , without very great force and industry . The reasons whereof must necessarily depend of what we have said above . To wit , that two bodies cannot touch one another , without becoming one : and that , if two bodies of one degree of density do touch , they must stick together according to the force of that degree of density . Out of which two is manifestly infer'd , that , if two hard things should come to touch , they must needs be more difficultly separated then two liquid things . And consequently , they cannot come to touch , without as much difficulty , as that wherby they are made one . But , to deduce this more particularly ; let us consider , that all the little surfaces , by which one hard body may be conceiv'd to touch another ( as for example , when a stone lies upon a stone ) , must of necessity be either plain , or concave , or convex . Now , if a plain superficies should be supposed to touch another plain one coming perpendicularly to it ; it must of necessity be granted to touch it as soon in the middle as on the sides . Wherfore , if there were any air ( as of necessity there must be ) betwixt the two surfaces before they touch'd ; it will follow , that the air , which was in the midle , must have fled quite out from between the two surfaces , as soon as any part of the surfaces touch , that is , as soon as the air which was between the utmost edges of the surfaces did fly out ; and , by consequence , it must have moved in an instant . But , if a plain surface be said to touch a convex surface ; it touches it only by a line ( as Mathematicians demonstrate ) or a point . But , to touch by a line or a point is , in truth , not to touch by the form or motion of Quantity , ( which requires divisibility in all that belongs to it ; ) and by consequence among bodies it is not-to-touch : and so , one such surface doth not touch the other . Now , for a plain surface to touch a concave , every man sees is impossible . Likewise , for two convex surfaces to touch one another , they must be allow'd to touch either in a line or in a point which we have shew'd not to be a physical touching . And if a convex surface should be said to touch a concave , they must touch all at once , as we said of plain surfaces ; and therfore the same impossibility will arise therein . So that 't is evident , no two surfaces , moving perpendicularly towards one another , can come to touch one another ; if neither of them yields , and changes its hew . Now then , if it be supposed they come slidingly one over another in the same line ; wherby , first , the very tips of the edges come to touch one another ; and still as you shove the uppermost on forwards , and it slides over more of the nether surface , it gains to touch more of it : I say that , neither in this case ; do they touch immediately one another . For , as soon as the two first parts should meet , if they did touch and there were no air between them , they must presently become one quantity or body , as we have declared ; and must stick firmly together , according to their degree of density ; and consequenly , could not be moved on , without still breaking asunder at every impulse as much of the massie body , as were already made one by their touching . And , if you should say they did not become one ; and yet allow them to touch immediately one another , without having any air or fluid body between them : then , if you suppose them to move onwards upon these terms , they would be changed locally , without any intrinsecal change ; which , in the book De Mundo ( as we have formerly alledg'd ) is demonstrated impossible . There remains only a third way for two hard surfaces to come together , which is , that first they should rest sloping one upon another , and make an angle where they meet ( as two lines that cut one another doe , in the point of their intersection ) ; and so contain as it were a wedge of air between them : which wedge they should lessen by little and little , through their moving towards one another at their most distant edges ( whiles the touching edges are like immoveable centers that the others turn upon ) ; till at length they shut out all the air , and close together , like the two legs of a compass . But neither is it possible that this way they should touch . For , after their first touch by one line , ( which neither is , in effect , a touching , as we have shewed ) no other parts of them can touch , though still they approach nearer and nearer ; till their whole surfaces entirely touch at once : and therefore , the air must , in this case , leap out in an instant a greater space , then if the surfaces came perpendicularly to one another ; for , here it must flie from one extremity to the other ; whereas , in the former case , it was to go but from the middle to each side . And thus 't is evident , that no two bodies can arrive to touch one another ; unless one of them at the least have a superficies plyable to the superficies of the other : that is , unless one of them be soft , which is , to be liquid in some degree . Seeing then , that by touching , bodies become one ; and liquidity is the cause and means whereby bodies arrive to touch : we may boldly conclude , that two liquid bodies most easily and readily become one ; and , next to two such , a liquid and a hard body are soonest united ; but , two hard ones most difficultly . To proceed then with our reflections upon the composition of Bodies , and upon what results out of the joyning and mixture of their first differences , Rarity and Density : we see , how , if a liquid substance happens to touch a dry body , it sticks easily thereto . Then consider , there may be so small a quantity of such a liquid body , as it may be almost impossible for any natural agent to divide it further into less parts ; and suppose that such a liquid part is between two dry parts of a dense body , and , sticking to them both , becomes like a glew to hold them together : will it not follow , out of what we have said , that these two dense parts will be as hard to be severed from one another , as the small liquid part , by which they stick together , is to be divided ? So that , when the viscuous ligaments , which , in a body hold together the dense parts , are so small and subtile , as no force we can apply can divide them ; the adhesion of the parts must needs grow then inseparable . And therefore , we use to moisten dry bodies , to make them more easily be divided ; whereas those that are over-moist are , of themselves , ready to fall in pieces . And thus you see how , in general , bodies are framed . Out of which discourse , we may ballance the degrees of solidity in bodies . For , all bodies being composed of humide and dry parts , we may conceive either kind of those parts to be bigger or lesser , or to be more rare or more dense . Now , if the dry parts of any body be extreme little and dense , and the moist parts that joyn the dry ones together be very great and rare ; then , that body will be very easie to be dissolv'd . But , if the moist parts , which glew together such extreme little and dense dry parts , be either lesser in bulk or not so rare ; then the body composed of them will be in a stronger degree of consistence . And , if the moist parts which serve for this effect , be in an excess of littleness , and withal dense ; then , the body they compose will be in the highest degree of consistence that nature can frame . On the other side , if you glew together great dry parts , which are moderately dense & great , by the admixtion of humid parts that are of the least size in bulk , and dense withal ; then the consistence will decrease from its height , by how much the parts are greater and the density less . But , if to dry parts of the greatest size , and in the greatest remisness of density , you add humid parts both very great and very rare ; then the composed body will prove the most easily dissolveable of all that nature affords . After this , casting our eyes a little further towards the composition of particular bodies ; we shall find still greater mixtures the further we go : for , as the first and simplest compounded bodies are made of the four Elements , so , others are made of these , and again a third sort of them ; and so on-wards , according as by motion , the parts of every one are broken in sunder , and mingled with others . Those of the first order must be of various tempers ; according to the proportions of the Elements whereof they are immediatly made . As for example , such a proportion of Fire to the other three Elements will make one kind of simple body ; and another proportion will make another kind : and so throughout , by various combinations and proportions , among all the Elements . In the effecting of which work , it will not be amiss to look a little upon nature ; and observe how she mingles and tempers different bodies one with another , wherby she begets that great variety of creatures we see in the World , But , because the degrees of composition are infinite , according to the encrease of number , we will contain our selves within the common notions of excess in the four primary components : for , if we should descend once to specifie any determinate proportions , we should endanger losing our selvs in a wood of particular natures ; which belong not to us at present to examin . Then , taking the four Elements as materials to work upon , let us first consider how they may be varied , that differing compositions may result out of their mixtures . I conceive that all the ways of varying the Elements , in this regard , may be reduced to the several sizes of Bigness of the Parts of each Element , that enter into the composition of any body ; and to the Number of those Parts : for certainly , no other can be imagin'd , unless it were variety of Figure . But , that cannot be admited to belong , in any constant manner , to those least particulars wherof bodies are framed : as if determinate figures were , in every degree of quantity , due to the natures of Elements , and therfore the Elements would conserve themselves in those figures , as well in their least atoms as massie bulk . For , seeing how these little parts are shuffled together without any order ; and that all liquids easily joyn , and take the figures which the dense ones give them ; and that they again , justling one another , crush themselves into new shapes , to which their mixture with the liquid ones makes them yield the more easily : t is impossible the elements should have any other natural figure in these their least parts , then such as chance gives them . But , that one part must be bigger then another , is evident : for , the nature of rarity and density gives it ; the first of them causing divisibility into little parts , and the latter hindring it . Having then settled in what manner the Elements may be varied , in the composition of bodies , let us now begin our mixture . In which , our ground to work upon must be Earth and Water . For , only these two are the Basis of permanent bodies , that suffer our senses to take hold of them , and submit themselvs to trial . Wheras , if we should make the predominant Element to be Air or Fire , and bring in the other two solid ones under their jurisdiction , only to make up the mixture ; the compound resulting out of them would be either in continual consumption ( as ordinary fire is ) , or else through too much subtlety , imperceptible to our eyes or touch ; & therfore not a fit subject for us to discourse of ; especially , since the other two Elements afford us enough to speculate on . Peradventure our Smel might take some cognisance of a body so composed , or the effect of it , taken in by respiration , might in time shew it self upon our health : but it concerns not us now to look so far ; our design requires more maniable substances . Of these then let Water be the first ; and with it we will mingle the other three elements , in excess over one another , by turns , but stil all of them oversway'd by a predominant quantity of water : and then let us see what kind of bodies will result out of such proportions . First , if earth prevail above fire and air , and arrive next in proportion to the water : a body of such a composition must needs prove hardly liquid , and not easie to let its parts run a sunder ; by reason of the great proportion of so dense a body as earth , that holds it together . Yet , some inclination it will have to fluidness , by reason the water is predominant over all ; which also will make it be easily divisible , and give every little resistance to any hard thing that shall be apply'd to make way through it . In a word , this mixture makes the constitution of Mud , Dirt , Honey , Butter , and such like things where the main parts are great ones . And such are the parts of earth and water , in themselvs , Let the next proportion of excess , in a watry compound be of air ; which , when it prevails , incorporates it self chiefly with earth ; for the other Elements would not so well retain it . Now , because its parts are subtile , ( by reason of the rarity it hath ) , and sticking , ( because of its humidity ) ; it drives the earth and water likewise into lesser parts . The result of such a mixture is , that the parts of a body compounded by it are close , catching , flowing slowly , glibb ; and generally it will burn , and be easily converted into flame . Of this kind are those we call Oyly or unctuous bodies ; whose great parts are easily separated , that is , easily divisible in bulk , ) but the small ones very hardly . Next , the smalness and well-working of the parts , by means of the airs penetrating every dense one and sticking close to every one of them and , consequently , joyning them without any unevenness , causes that there can be no ruggedness in it ; and therfore , 't is glibb : in like manner as we see plaister or starch become smooth , when they are well wrought . Then , the humidity of it causes it to be catching ; and the shortness of every part makes that , where it sticks , it is not easily parted thence . Now , the rarity of air , next to fire , admits it to be ( of all the other Elements ) most easily brought to the height of fire , by the operation of fire upon it : And therfore , oyls are the proper food of that Element . And accordingly we see ; if a drop of oyl be spill'd upon a sheet of paper , and the paper set on fire at a corner ; as the fire comes near the oyl , the oyl will disperse and spread it self upon the paper to a broader compass then it had , because the heat rarifies it : and so , in Oyl it self , the fire , rarifying the air , makes it penetrate the earthy parts adjoynd to it more then it did ; and so subtilizes them , till they be reduced to such a height as they are within the power of fire to communicate its own nature to them : and thus , it turns them into fire , and carries them up in its flame . But , if fire be predominant over earth and air in a watry compound ; it makes the body , so proportion'd , to be subtile , rare , penetrative , hot in operation , light in weight , and subject to burn . Of this kind are all sorts of wines , and distil'd Spirits , commonly called strong waters or Aquavites ; in Latine , Aquaeardentes . These will lose their virtues , meerly by remaining uncover'd in the air : for , fire doth not incorporate strongly with water ; but , if it find means , raises it self into the air . As we see in the smoke of boyling water ; which is nothing else but little bodies of fire , that , entring into the water , rarifie some parts of it ; but have no inclination to stay there , and therefore , as fast as they can get out , fly away : but , the humide parts of the water which they have rarified ( being of a sticking nature ) joyn themselves to them , and ascend in the air , as high as the fiery atomes have strength to carry them ; which when it fails them , that smoke falls down in a dew , and so becomes water again as it was . All which one may easily discern , in a glasse-vessel of water set over the fire ; in which one may observe the fire come in at the bottome , and presently swim up to the top like a little bubble , and immediately rise from thence in smoke ; and that will at last convert it self into drops , and settle upon some solid substance thereabouts . Of these fiery spirits some are so subtile , as of themselves they will vanish , and leave no residue of a body behind them : and Alchymists profess to make them so etherial and volatile , that , being pour'd out of a glass from some reasonable height , they shall never reach the ground ; but before they come thither , be so rarified by that little motion , as they shall grow invisible like the air , and dispersing themselves all about in it , fill the chamber with the smell of that body which can no longer be seen . The last excess in watery bodies must be of water it self ; which is , when so little a proportion of any of the other is mingled with it , as is hardly perceptible . Out of this composition arise all those several sorts of juices or liquors , we commonly call Waters : which , by their mixture with the other three Elements , have peculiar properties beyond simple Elemental water . The general quality whereof we shall not need any further to express ; because , by what we have already said of water in common , they are sufficiently known , In our next survey , we will take Earth for our ground to work upon , as hitherto we have done water : which , if in any body it be in the utmost excess beyond all the other three , then rocks and stones will grow out of it ; whose driness and hardness may assure us , that Earth sways in their composition , with the least allay that may be . Nor doth their lightness ( in respect of some other earthy compositions ) impeach this resolution : for , that proceeds from the greatness and multiplicity of pores , wherwith their driness causes them to abound● ; and hinders not , but that their real solid parts may be very heavy . Now , if we mingle a considerable proportion of water with earth , so as to exceed the fire and air , but still inferiour to the earth ; we shall poduce metals ; whose great weight , with their ductility and malleability , plainly tells us , that the smallest of waters gross parts , are the glew that holds the earthy dense ones together ; such weight belonging to earth , and that easie changing of parts being most proper to water . Quick-silver ( that is , the general matter wherof all the metals are immediately composed ) gives us evidence hereof : for , fire works upon it , with the same effect as upon water . And the calcination of most of the metals proves , that fire can easily part and consume the glew by which they were closed and held together : which therfore must be rather of a watry then of an aiery substance . Likewise the glibness of Mercury , and of melted metals , without catching or sticking to other substances , gives us to understand , that this great temper of a moist Element with earth is water , and not air ; and that the watry parts are comprised , and as it were shut up within the earthy ones : for , air catches and sticks notably to all things it touches , and will not be imprisoned ; the divisibility of it being excceeding great , though in never so short parts . Now , if air mingles it self with earth , and be prodominant over water and fire ; it makes such an oily and fat soil , as Husbandmen account their best mould ; which , receiving a betterment from the Sun & temperate heat , assures us of the concourse of the aire : for wherever such heat is , air cannot fail of accompanying , or being effected by it ; and the richest of such earth ( as pot-earth and marl ) will , with much fire , grow more compacted , and stick closer together then it did ; as we see in baking them into pots or fine bricks . Whereas , if water were the glew between the dense parts , fire would consume it and crumble them asunder ; as it doth in those bodies it calcines . And , excesse of fire will bring them to vitrification ; which still confirms that air abounds in them : for , it is the nature of air to stick so close , where once it is kneaded in , as it cannot be separated without extreme difficulty . And , to this purpose , the viscuous holding together of the parts of glass , when it is melted , shews evidently that air abounds in vitrified bodies . The last mixture we are to meddle with is , of fire with earth ; in an over-ruling proportion over air and water . And this , I conceive , produces those substāces , which we may term co-agulated juyces , and which the Latines call succi concreti : whos 's first origine seems to have been liquours , that have been afterwards dried by the force either of heat or cold . Of this nature are all kind of Salts , Niters , Sulfurs , and divers sorts of Bitumens . All which easily bewray the relicks and effects of fire left in them ; some more , some less , according to their degrees . And thus we have , in general , deduced from their causes the complexions of those bodies , whereof the bulk of the world , subjected to our use , consists ; and which serve for the production and nourishment of living creatures , both animal and vegetable . Not so exactly ( I confess ) nor so particularly , as the matter in it self , or as a Treatise confined to that subject , would require : yet , sufficiently for our intent . In the performance whereof , if more accurate searchers of nature shall find that we have peradventure , been mistaken in the minute delivering of some particular bodies complexion , their very correction ( I dare boldly say ) will justifie our principal scope ; which is , to shew that all the great variety we see among bodies arises out of the commixion of the First Qualities , and of the Elements : for , they will not be able to correct us upon any other grounds then those we have laid . As may easily be perceiv'd , if we cast a summary view upon the qualities of compounded bodies . All which we shall find to spring out of rarity and density , and to savour of their origine : for , the most manifest qualities of bodies may be reduced to certain pairs , opposite to one another . As namely , some are liquid and flowing , others are consistent ; some are soft , others hard ; some are fatty , viscuous , and smooth , others lean , gritty , and rough ; some gross , others subtile ; some tough , others brittle : and the like . Of which , the liquid , the soft , the fat , and the viscuous , are so manifestly derived from rarity ; that we need not take any further pains to trace out their origine : and the like is of their contraries , from the contrary cause , to wit , of those bodies that are consistent , hard , lean , and gritty ; all which evidently spring from density . As for smoothness , we have already shew'd how that proceeds from an airy or oily nature ; and by consequence , from a certain degree of rarity : And therefore roughness ( the contrary of it ) must proceed from a proportionable degree of density . Toughness is also a kind of ductility , which we have reduced to watriness ; that is , to another degree of rarity ; and consequently brittleness must arise from the contrary degree of density . Lastly , grossness and subtilness consist in a difficulty or facility to be divided into small parts ; which appears to be nothing else , but a certain determination of rarity and density . And thus we see , how the several complexions of bodies are reduced to the four Elements that compound them : and the qualities of those bodies , to the two primary differences of quantitative things , by which the elements are diversified . And , out of this discourse , it will be evident , that these complexions and qualities , though in diverse degrees , must of necessity be found wherever there is any variation in bodies . For , seeing there can be no variation in bodies , but by rarity and density ; and that the pure degrees of rarity and density make heat , cold , moisture , and driness , and ( in a word ) the four Elements ; 't is evident , that , wherever there is variety of bodies , there must be the four Elements ; though peradventure far unlike these miked bodies which we call Elements . And again , because these Elements cannot consist without motion , and by motion they of necessity produce Mixed bodies , and forge out those Qualities which we come from explicating ; it must by like necessity follow , that wherever there is any variety of active and passive bodies , there mixed bodies likewise must reside of the same kinds , and be indued with qualities of the like natures , as those we have treated of ; though peradventure , such as are in other places of the world , remote from us , may be in a degree far different from ours . Since then it cannot be denied , but that there must be notable variety of active and passive bodies , wherever there is light : neither can it be denied but that , in all those Great Bodies from which light is reflected to us , there must be a like variety of complexions and qualities , and of bodies temper'd by them , as we find here in the Orb we live in . Which Systeme , how different it is from that which Aristotle and the most of the School have deliver'd us ; as well in the evidencies of the proofs for its being so , as in the position and model of it : I leave to the prudent Readers to consider and judge . Out of what has been already said , 't is not hard to discover in what manner the composition of bodies is made . In effecting which , the main hinge wheron that motion depends is fire or heat : as it likewise is in all other motions whatever . Now , because the composition of a mixed body proceeds , from the action of one simple body or element upon the others ; it will not be amiss to declare , by some example , how this work passes for that purpose , let us examine how fire or heat works upon his fellows . By what we have formerly deliver'd , 't is clear , that fire streaming out from its centre , and diffusing it self abroad , so as to fill the circumference of a larger circle ; it must needs follow , that the beams of it are most condens'd and compacted together near the centre , and , the further they stream from the centre , the more thin and rarified they must grow : yet this is with such moderation , as we cannot any where discern that one beam doth not touch another ; and therfore the distances must be very smal . Now , let us suppose that fire happens to be in a viscuous and tenacious body ; and then consider what will happen in this case : of one side , the fire spreads it self abroad ; on the other side , the parts of the tenacious body being moist ( as I have formerly determin'd ) , their edges on all hands will stick fast to the dry beams of the fire that pass between them . Then they , stretching wider and wider from one another , must needs draw with them the parts of that tenacious body which stick to them ; and stretch them into a greater widness or largness then they enjoy'd before : from whence it follows that ( seeing there is no other body near therabouts , but they two ) , either there must be a vacuity left , or else the tenacious body must hold and fill a greater space then it did before ; and consequently , be more rare . Contrariwise , of any of the other elements be stronger then fire , the denser Elements break off from their continu'd stream the little parts of fire , which were gotten into their greater parts ; and , sticking on all sides about them , so enclose them , that they have no more semblance of fire : and , if afterwards by any accident there comes a great compression , they force them , to lose their natural rarity , and to become some other Element . Thus it fares with fire , both in acting and suffering . And the same course , we have in both these regards expressed of it passes likewise in the rest of the Elements ; to the proportion of their contrarieties . Hence it follows that , when fire meets with humidity in any body , it divides and subtilises it , and disperses it , gently and in a kind of equal manner through the whole body it is in , ( if the operation of it be a natural and a gentle one ) : and so drives it into other parts ; which at the same time it prepares to receive it , by subtilising likewise those parts . And thus , moderate fire makes humour , in very smal parts , to incorporate it self , in an even or uninform manner , with the dry parts it meets with : which being done , whether the heat afterwards continues , or the cold succeeds in lieu of it , the effect must of necessity be , that the body thus compos'd be bound up and fastn'd ; more or less , according to the proportion of the Matter 't is made of , of the Agents that work upon it , and of the Time they employ about it . This is every day seen , in the ripening of fruits , and in other frequent works as well of art as of nature ; and is so obvious and sensible to any reasonable observation , that t is needless to enlarge my self much upon this subject . Only , it will not be amiss , for examples sake , to consider the progress of it in the composing or augmenting of metals , or earths of divers sorts . First , heat ( as we have said ) draws humour out of all the bodies it works on : then , if the extracted humour be in quantity , and the steams of it happen to come together in some hollow place , fit to assemble them into greater parts ; they are condens'd , and fall down in a liquid and running body . These streams being corporified , the body resulting out of them makes it self in the earth a channel to run in : and , if there be any loose parts in the channel , they mingle themselvs with the running liquor ; and though there be none such , yet in time liquor it self loosens the channel all about , and imbibes into its own substance the parts it raises . And thus , all of them , compacted together , roll along ; till they tumble into some low place , out of which they cannot so easily get , to wander further . When they are thus settled , they the more easily receive into them and retain such heat , as is every where to be met withal , because it is diffused more or less through the earth . This heat , if it be sufficient , digests it into a solid body : the temper of cold likewise concurring in its measure to this effect . And , according to the variety of the substances wherof the first liquor was made , and which it afterwards drew along with it ; the body that results out of them is diversifyed . In confirmation of all which , they that deal in Mines tell us , they use to find metalls oftentimes mingled with stones : as also coagulated juyces with both , and earths of divers natures with all three ; and they with it , and one with another among themselvs . And that , sometimes , they find the mines not yet consolidated and digested throughly into metal ; when , by their experience knowing after how many years they will be ripe , they shut them up again till then . Now , if the hollow place wherin the body stay'd ( which at first was liquid and rolling ) be not at once filled by it , but it takes up only part of it ; and the same liquor continues afterwards to flow thither : then this body is augmented , and groweth bigger and bigger . And , though the liquors should come at several times , yet they become not therfore two several bodies , but both grow into one body : for , the wet parts of the adventititious liquor mollifie the sides of the body already baked ; and , both of them being of a like temper and cognation , they easily stick and grow together . Out of this discourse it follows evidently , that , in all sorts of compounded bodies whatever , there must of necessity be actually comprised sundry parts of divers natures : for otherwise , they would be but so many pure degrees of rarity and density ; that is , they would be but so many pure Elements , and each of them have but one determinate virtue or operation . CHAP. XV. Of the dissolution of mixed bodies . THus much for composition of Bodies . Their dissolution is made three wayes ; either by fire , or by water , or by some outward violence . We will begin with examining how this last is done . To which end we may consider , that , the unity of any body consisting in the connexion of its parts ; 't is evident , the force of motion , if it be exercised upon them , must of necessity separate them ; as we see , inbreaking , cutting , filing , drawing asunder , and the like . All these motions because they are done by gross bodies , require great parts to work upon , & are easily discern'd how they work : so that it is not difficult to find the reason why some hard bodies break easily , and others with much ado . The first of which are called brittle , the others tough . For , if you mark it , all breaking requires that bending should precede : which on the one side compresses the parts of the bended body , and condenses them into a lesser room then they possess'd before ; and on the other side stretches them out , and makes them take up more place . This requires some fluid or moveable substance to be within the body ; else it could not be done ; for , without such help the parts could not remove . Therfore , such hard bodies as have most fluid parts in them , are most flexible , that is , are toughest : and those whcih have fewest , though they become therby hardest to have impression made upon them , yet , if the force be able to do it , they rather yield to break then to bend ; and thence are called brittle . Out of this we may infer , that some bodies may be so suddenly bent , as that therby they break afunder ; wheras , if they were leisurely and gently dealt withal , they would take what play one desires . And likewise that there is no body ( be it never so brittle and hard ) but it will bend a little ( and indeed more then one would expect ) , if it be wrought upon with time & dexterity : for , there is none but contains in it some liquid parts , more or less ; even glass and brick . Upon which occasion I remember , how once , in a great storm of wind , I saw the high slender brick Chimneys of the Kings house at S. James's ( one winter , when the Court lay there ) bend from the wind like boughs , and shake exceedingly and totter . And , at other times I have seen some very high and pointy Spire Steeples do the like . And I have been assured the like of the whole pile of a high castle , standing in a gullet in the course of the winde , ( namely the castle of Wardour ) , who have often seen it shake notably in a fierce wind . The reason of all which may be deduced out of what we have said above . For , since the bending of a body makes the spirits or humours within it to sally forth ; 't is clear , if the violence which forces it be not so sudden , nor the motion it receives so quick , but that the moisture may oose gently out , the body will bend stil more and more , as their absence gives it leave . But , if the motion wrought in it be too quick , then the spirits , not having time allow'd them to go leisurely and gently out , force their prison , and break out with a violence , and so the body is snap'd in two . Here peradventure some ( remembring what we have said in another place , namly , that it is the shortness and littleness of the humid parts in a body which makes it stick together ; and that this shortness may be in so high a degree , as nothing can come between the parts they glew together to divide them ) may ask , how a very dense body of such a strain can be broken or divided ? But the difficulty is not great : for since the humid parts , in whatever degree of shortness they be , must necessarily have stil some latitude ; it cannot be doubted but there may be some force assign'd greater then their resistance can be . All the question is , how to apply it to work its effect upon so close a compacted body , in which peradventure the continuity of the humid parts that bind the others together may be so small , as no other body whatever ( no , not fire ) can go between them , so as to separate part from part . At the worst , it cannot be doubted , but that the force may be so apply'd at the outside of that body , as to make the parts of it press and fight one against another ; and at length , by multiplication of the force , constrain it to yield and suffer division . And this I conceive to be the condition of gold and some precious stones : in which the elements are united by such little parts , as nothing but a civil war within themselvs ( stir'd up by some subtile outward enemy , wherby they are made to tear their own bowels ) could bring to passe their destruction . But this way of dissolving such bodies more properly belongs to the next way of working upon them , by fire : yet the same is done , when some exteriour violence , pressing upon those parts it touches , makes them cut a way betwixt their next neighbours ; and so , continuing the force , divide the whole body . As , when the chisel or even the hammer with beating breaks gold asunder : for , it is neither the chisel nor the hammer , that doth that effect immediately ; but they make those parts they touch cut the others that they are forced upon . As , I remember , hap'ned to a Gentleman , that stood by me ( in a Sea-fight I was in ) with a coat of mail upon his body ; when , a bullet coming against a bony part in him , made a great wound , and shatter'd all the bones near where it struck , and yet the coat of mail was whole : it seems the little links of the mail , yielding to the bullets force , made their way into the flesh and to the bone . But now 't is time to come to the other two instuments of separation of bodies ; Fire and water : and to examine how they dissolve compounds . Of these two , the way of working of fire is the easiest and most apparant to be discerned . We may readily observe how it proceeds , if we but set a piece of wood on fire ; in which it makes little holes , as if with bodkins it pierced it . So that the manner of its operation in common being plain , we need but reflect a little upon the several particular degrees of it . Some bodies it seems not to touch ; as clothes made of Asbestus ; which are only purifyed by it . Others it melts , but consumes not ; as gold . Others it turns into powder , suddenly dissolving their body ; as lead , and such metalls as are calcined by pure fire . Others , again it separates into a greater number of differing parts ; as into Spirits , Waters , Oyls , Salt , Earth and Glass : of which rank are all vegetables . And lastly , others it converts into pure fire ; as strong Waters , or Aquavites ( called Aquae ardentes ) , and some pure Oyls : for the smoak that is made by their setting on fire , and peradventure their salt , is so little as is scarce discernable . These are , in sum , the divisions which fire makes upon bodies , according to their nature , and its due application to them : for , by the help and mediation of other things , it may peradventure work other effects . Now , to examine a little in particular , how the same fire , in differing subjects , produces such different effects : Limus ut hic durescit , & haec ut c●ra liquescit , Uno eodemque igni ; We will consider the nature of every one of the subjects , apart by it self . First for the Asbestus 't is clear , it is of a very dry substance ; so that , to look upon it when it is broken into very little pieces , they seem to be little bundles of short hairs , the liquidity within being so little as it affords the parts neither length nor breadth ; and therefore fire meets with little there that it can dilate . But , what it cannot dilate it cannot separate ; nor carry away any thing of it , but what is accidentally adherent to the outsides of it : And so it seems only to pass through the pores , and cleanse the little thrids ; but brings no detriment at all to the substance of it . In this I speak only of an ordinary fire : for , I doubt not but such a one it might be , as would perfectly calcine it . The next body we spake of is Gold. This abounds so much in liquidity , that it stickes to the fire , if duly apply'd ; but its humidity is so well united to its earthy parts , and so perfectly incorporated with them , as it cannot carry away one , without both : but both are too heavy a weight , for the little agile parts of fire to remove . Thus it is able to make Gold swell ; as we see in melting it ; in which , the Gold receives the fire into its bowels and retains it a long time with it : but , at its departure , it permits the fire to carry nothing away upon its wings ; as is apparant , by the Golds no whit decay of weight , after never so long fusion . And therefore , to have fire make any separation in Gold , requires the assistance of some other moist body ; that , on the one side , may stick closely to the Gold , when the fire drives it into it ; and , on the othe rside , may be capable of dilatation , by the action of the fire upon it . As , in some sort , we see in Strong Waters made of Salts , ( being a proper subject for the fire to dilate ) ; which , by the assistance of fire , mingling themselves closely with little parts of the Gold , pull them away from their whole substance , and force them to bear them company in their journey upwards , in which multitudes of little parts of fire concur to press on and hasten them : and so , the weight of gold being at length overcome by these two powerful Agents ( whereof one supplies what the other wants ) , the whole substance of the metal is , in little atomes , diffused through the whole body of the water . But , this is not truly a dissolution or separation of the substantial parts of Gold , one from another : 't is only a corrosion , which brings it into a subtile powder , ( when the water & salts are separated from it ) , much like what filing ( though far smaller ) or grinding of leaf gold upon a porphyre stone may reduce it into : for neither the parts of the water nor of the fire , that make themselvs a way into the body of the gold , are small and subtile enough to get between the parts that compose the essence of it ; and therefore all they can attain to is , to divide it only in its quantity or bulk , not in the composition of its nature . Yet , I intend not to deny , but this is possible to be arrived to ; either by pure fire duly apply'd , or by some other assistance ; as , peradventure , by some kind of Mercury ; which , being of a nearer cognation to Metals then any other Liquor is , may happily have a more powerful ingression into gold , then any other body whatever ; and being withal very subject to rarefaction , may ( after it is inter'd . ) so perfectly penetrate the gold , as it may separate every least part of it , and so reduce it into an absolute calx . But , in this place , I explicate no more then what ordinarily passes ; leaving the mysteries of this Art to those who profess it . To go on , then , with what we have in hand . Lead hath abundance of water overmingled with its earth ; as appears by its easie yielding to be bent any way , and by its quiet standing bent in the same position that the force which bowed it leaves it in , And therefore the liquid parts of Lead , are easily separated from its dry and earthy ones : and , when it is melted , the very shaking of it causes the gross parts to descend , and many liquid ones to flie away with the fire ; so that suddenly it is thus converted into powder . But , this powder is gross in respect of other metals ; unless this operation be often reiterated , or the fire more powerfully apply'd , then what is just enough to bring the body of the Lead into powder . The next consideration of bodies that fire works upon is , of such as it divides into Spirits , Salts , Oyls , Waters , or Phlegms , and Earth . Now , these are not pure and simple parts of the dissolv'd body ; but new compounded bodies made of the first , by the operation of heat . As Smoak is not pure water , but water and fire together ; and therefore becomes not water but by cooling , that is , by the fire flying away from it . So likewise those Spirits , Salts , Oyls , and the rest , are but degrees of things which fire makes of diverse parts of the dissolved body ; by separating them one from another , and incorporating it self with them . And so they are all of them compounded of the four Element , and are further resolvable into them . Yet , I intend not to say , that there are not originally in the body , before its dissolution , some loose parts which have the properties of these bodies that are made by the fire in the dissolving of it : For seeing that nature works by the like instruments as art uses , she must need , in her excesses and defects , produce like bodies to what art doth in dissolution ; which operation of art is but a kind of excess in the progress of nature . But , my meaning is , that , in such dissolution , there are more of these parts made by the working of fire , then were in the body before . Now , because this is the natural and most ordinary dissolution of things ; let us see in particular how it is done . Suppose then that fire were , in a convenient manner , apply'd to a body that hath all sorts of parts in it ; and , our own discourse will tell us , the first effect it works will be , that , as the subtile parts of fire divide and pass through that body , they will adhere to the most subtile parts in it : which being most agile and least bound and incorporated to the bowels of the body , and lying , as 't were , loosly scatter'd in it , the fire will carry them away with it . These , will be the first that are separated from the main body : which being retain'd in a fit receiver , will , by the coldness of the circumdant air , grow outwardly cool themselves , and become first a dew upon the sides of the glass , and then , still as they grow cooler , condense more and more , till at length they fall down congeal'd into a palpable liquor ; which is composed ( as you see ) of the hotest parts of the body , mingled with the fire that carried them out : and therfore this liquor is very inflamable , and easily turn'd into actual fire ; as you see all Spirits and aquae ardentes of vegetables are . The hot and loose parts being extracted , and the fire continuing and encreasing , those that will follow next are such as , though they be not of themselvs loose , yet are easiest to be made so ; and are therfore most separable . These must be humide , and those little dry parts which are incorporated with the overflowing humide ones in them ( for no parts that we can arrive to are of one pure simple nature , but all mixed and composed of the four Elements in some proportion ) must be held together with such gross glew as the fire may easily penetrate and separate them . And then the humide parts divided into little atoms stick to the lesser ones of the fire : which , by their multitude of number and velocity of motion , supplying what they want of them in bulk , carry them away with them . And thus these Phlegmatick parts flie up with the fire , and are afterwards congeal'd into an insipide water : which , if it have any savour 't is because the first ardent spirits are not totally separated from it ; but some few of them remain in it , and give some little life to the whole body of that otherwise flat liquor . Now , those parts which the fire separates next from the remaining body , after the fiery and watry ones are carryed away , must be such as it can work upon : and therfore must abound in humidity . But , since they stir not till the watry ones are gone , 't is evident , they are composed of many dry parts strongly incorporated , and very subtilly mixed with the moist ones ; and that both of them are exceeding small , and so closely and finely knit together , that the fire hath much ado to get between , and cut the thrids that tie them together : and therfore they require a very great force of fire to carry them up . Now the composition of these shewes them to be Aerial : and ( together with the fire that is mingled with them ) they congeal into that consistence which we call Oyl . Lastly , it cannot be otherwise but that the fire , in all this while of continual application to the body it thus anatomises , hath harden'd & , as it were , rosted some parts into such greatness and driness as they will not flie , nor can be carried up with any moderate heat . But , great quantity of fire , being mingled with the subtiler parts of his baked earth , makes them very pungent and acrimonious in tast : so that they are of the nature of ordinary Salt , and so called ; and , by the help of water , may easily be separated from the more gross parts , which then remain a dead and useless earth . By this discourse 't is apparent , that fire has been the instrument , which hath wrought all these parts of an entire body , into the forms they are in : for , whiles it carried away the fiery parts , it swel'd the watry ones ; and , whiles it lifted up them , it digested the Aerial parts ; and , whiles it drove up the Oyle , it baked the earth and salt . Again , all these retaining , for the most part , the proper nature of the substance from whence they are extracted ; 't is evident , that the substance is not dissolv'd , ( for so the nature of the whole would be dissolv'd and quite destroy'd & extinguish'd in every part ) but that onely some parts , containing the whole substance , or rather the nature of the whole substance , in them , are separated fromo ther parts that have likewise the same nature in them . The third instrument for the separation and dissolution of bodies is Water , whose proper matter to work upon is Salt : and it serves to supply what the fire could not perform ; which is the separation of the salt from the earth , in calcined bodies . All the other parts fire was able to sever ; but , in these he hath so baked the little humidity he hath left in them with their much earth , as he cannot divide them any further : and so , though he incorporates himself with them , yet he can carry nothing away with him . If then pure water be put upon that chalk , the subtilest dry parts of it easily joyn to the supervenient moysture ; and sticking close to it , draw it down to them . But , because they are the lighter , it happens to them as when a man in a boat pulls the land to him ; that comes not to him , but he removes himself and his boat to it : so these ascend in the water , as they dissolve . And the water , more and more penetrating them , and , by addition of its parts , making the humidity , which glews their earthy parts together , greater and greater , makes a wider and wider separation between those little earthy parts ; and so imbues the whole body of the water with them , into which they are dispersed in little atomes . Those that are of biggest bulk remain lowest in the water , and , in the same measure as their quantities dissolve into less and less , they ascend higher and higher ; till at length the water is fully replenish'd with them , and they are diffused through the whole body of it : whiles the more gross and heavy earthy parts ( having nothing in them to make a present combination between them and the water ) fall down to the bottome , and settle under the water in dust . In which , because earth alone predominates in a very great excess , we can expect no other virtue to be in it , but that which is proper to mere earth ; to wit , driness and weight . Which ordinary Alchimists look not after ; and therfore call it Terra damnata : but others find a fixing quality in it , by which they perform very admirable operations , Now , if you prove the impregnated water from the Terra damnata , and then evaporate it , you will find a pure white substance remaining : Which by its bulk shews it self to be very earthy , and , by its pricking and corrasive taste , will inform you much fire is in it ; and , by its easie dissolution in a moist place , that water had a great share in the production of it . And thus the salts of bodies are made and extracted . Now , as water dissolves salt , so , by the incorporation and virtue of that corrosive substance , it doth more then salt it self can do : for , having gotten acrimony and more weight , by the mixture and dissolution of salt in it , it makes it self away into solide bodies , even into metalls , as we see in brass and iron , which are easily rusted by salt dissolving upon them . And , according as the salts are stronger , so this corrasive virtue encreases in them ; even so much , as neither silver nor gold are free from their eating quality : But they , as well as the rest , are divided into most small parts , and made to swim in water ; in such sort as we have explicated above , and wherof every ordinary Alchymist teaches the practise . But this is not all : salts help as well to melt hard bodies and metalls , as to corrode them . For , fome fusible salts flowing upon them by the heat of the fire , and others dissolv'd by the steam , of the metal that incorporates with them , as soon as they are in flux , mingle with the natural juice of the metals , and penetrate deeper , then without them the fire could do , and swell them and make them fit to run . These are the principal ways of the two last instruments in dissolving of bodies ; taking each of them by it self . But there remains one more of very great importance , as well in the works of nature as of art ; in which , both the former are joyned and concur : and that is putrefaction . Whose way of working is , by gentle heat and moisture to wet and pierce the body it works upon ; wherby 't is made to swel : and the hot parts of it being loosen'd , they are at length drunk up and drown'd in the moist ones ( from whence by fire they are easily separated , as we have already declared ; ) and those moist parts afterwards leaving it , the substance remaines dry and falls in pieces , for want of the glew that held it together . CHAP. XVI . An explication of certain Maxims , touching the operations and qualities of bodies : and whether the Elements be found pure in any part of the World. OUt of what we have determin'd , concerning the natural actions of bodies , in their making and destroying one another ; 't is easie to understand the right meaning of some terms , and the true reason of some maxims much used in the Schools . As first ; when Philosophers attribute to all sorts of corporeal Agents a Sphere of Activity . The sense of that manner of expression , in fire , appears plainly , by what we have already declared of the nature and manner of operation of that Element . And in like manner , if we consider , how the force of cold consists in a compression of the body that is made cold ; we may perceive that , if , in the cooled body , there be any subtile parts which can break forth from the rest , such compression wil make them do so . Especially , if the compression be of little parts of the compressed body within themselvs , as well as of the outward bulk of the whole body round about . For , at first , the compression of such causes ▪ in the body where they are , little holes or pores in the places they are compressed & driven from : which pores they filled up , when they were dilated at their own natural liberty ; But , being thus forcibly shrunk up into less room , afterwards they squees again out of their croud all such very loose and subtile parts ( residing till then with them ) as can find their way out from among them . And these subtile parts , that thus are deliver'd from the colds compressions , get first into the pores that , we have shew'd , were made by this compression . But , they cannot long stay there : for , the atoms of advenient cold that obsess the compressed body , do likewise , with all their force , throng ito those pores , and soon drive out the subtile guests they find there ; because they are more in number , bigger in bulk , and more violent in their course then they . Who therfore must yield to them the little channels and capacities they formerly took up . Out of which they are thrust with such an impetuositie , that they spin from them with a vehemence , as Quick silver doth through leather , when , to purifie it or bring an Amalgame to a due consistence , it is strained through the sides of it . Now these showrs or streams of atomes issuing from the compressed body are on all sides round about it , at exceeding little distances ; because the pores , out of which they are driven , are so likewise . And consequently , there they remain round about besieging it , as though they would return to their original homes , as soon as the usurping strangers , that were too powerful for them , will give them leave . And , according to the multitude of them , and to the force with which they are driven out , the compass they take up round about the compressed body is greater or lesser . Which besieging atomes are not so soon carried away by any exterior and accidental causes , but they are supplied by new emanations succeeding them out of the said compressed body . Now , this which we have declared , by the example of cold compressing a particular body , happens in all bodies wherever they be in the world . For , this being the unavoidable effect of heat and of cold , wherever they reside , ( which are the active qualities , by whose means , not only fire and water and the other two Elements , but all other mixed bodies composed of the Elements , have their activity ) ; and they being in all bodies whatever ( as we have proved above ) ; it follows evidently , that there is not a body in the world but has about it self an orbe of emanations , of the same nature which that body is of ▪ Within the compass of which orbe when any other body comes , that receives an immutation by the little atomes whereof that orbe is composed ; the advenient body seems to be affected , and as it were , replenished with the qualities of the body from whence they issue : Which is then said to work upon the body , that imbibes the emanations that flow from it . And , because this orbe ( regularly speaking ) is in the form of a Sphere ; the passive body is said to be within the Sphere of the others activity . Secondly , when Philosophers pronounce , that No corporeal nature can operari in distans ; that is , that no body can work upon another remote from it , without working first upon the body that lies between them , which must continue and place up the operation from the agent to the patient . The reason and truth of this maxime is , in our Philosophy , evident . For , we having shew'd , that action among bodies is performed , for the most part , by the emission of little parts out of one body into another ; as also , that such little parts cannot stream from the body that is their fountain , and settle upon a remote body , without passing through the interjacent bodies , which must furnish them , as it were , with channels and pipes to convey them whither they are to go : it follows manifestly , that the active emissaries of the working body can never reach their distant mark , unless they be successively ferried over the medium that lies between them ; in which they must needs leave impressions of their having been there , and so work upon it in their passe , and leave in it their qualities and complexions , as a payment for ▪ their wastage over . But , peradventure some may contend , that these invisible Serjeants and workmen are too feeble and impotent , to perform those visible great effects we daily see : As , when fire , at the length , burns a board that has been a great while opposed to it , though it touch not the body of the fire ; or when a loadstone draws to it a great weight of Iron that is distant from it . To whom we shall reply , that , if he will not grant these subtile emanations from the agent body to be the immediate workers of these effects , he must allot that efficacy to the whole corpulency of all the Agent working in bulk , ( for , besides the whole & the parts , there is no third thing to be consider'd in bodies , since they are constituted by quantity ) : But the whole cannot work , otherwise then by local motion ; which in this case it cannot do , because , by the supposition , it is determin'd to keep its distance from the passive body , and not to move towards it : Therfore , this is impossible ; whereas the other can appear but difficult at the worst , and therefore must be admitted , when no better and more intelligible solution can be found . But , withal we must note , that it is not our intention to say , but it may , in some circumstances , happen that some particular action or effect may be wrought in a remote part or body ; which shall not be the same in the intermediate body that lies between the agent and the patient , and conveyes the agents working atomes to the others body . As for example , when tinder or Naphtha is , by fire , made to burn at a yard distance from it , when the interjacent air is but warm'd by that fire : Or , when the Sun , by means of a burning-glass or some other reflection , sets some bodies on fire ; and yet only enlightens the glass and the air that are in the way . The reason of which is manifest to be the divers dispositions of the different subjects , in regard of the Agent : and therfore 't is no wonder that divers effects should be produced , according to those divers dispositions . A third position among Philosophers is , that All bodies which work upon others , at the same time , suffer from those they work upon : and contrariwise , all bodies which suffer from others , at the same time , work back again upon them . For the better understanding wherof , let us consider , that all action among bodies is , either purely local motion , or else local motion with certain particularities , which give it a particular name . As , when we express the local motion of little atomes of fire , or of earth , or water , upon and into other bodies , by the words of heating or cooling ; and so of the like . Now , if the action be pure local mo●on , and consequently , the effect produced by that action be meerly change of place ; we must call to mind , how two dense bodies , moving one against the other , each of them bear before them some little quantity of a rarer body immediately joyn'd to them : and consequently , these more rare bodies must be the first to feel the power of the dense bodies and receive impressions from their motions ; each of them by the opposite rare body , which , like an Huissier goes before , to make way for his following Master that obliges him to this service . Now , when these rare Ushers have strugled a while , like the first lightly armed Ranks of two Armies , in the interjacent Field between their main Battails , that follow them close at the heels ; they must at the length yield , when they are overborn by a greater weight then they can sustain ; and then they recoil back , as it were , to save themselves by getting in among the files of the dense bodies that drove them on . Which not opening to admit them , and yet they still flying violently from the mastering force that pursues them ; they presse so hard upon what at the first pressed them on , as , notwithstanding their density and strength , they force them to retire back : for , unless they do so , they are not of the number of those that work upon one another . And , this retiring is either on both sides , or but of one side . If both ; then 't is evident how each of them is an Agent , and each of them a sufferer ; each of them overcoming his opposite in such sort , as himself likewise receives blows and loss . But , if only one of the dense bodies be so shocked as to recoil back ; then that only suffers in its body , and the other suffers only in its vertue , that is , in the air or other rare body it sends before it : which it drives with such a violence , that it masters and quells the opposition of the other body , before it can reach to shake the dense body , before which it runs . Yet that rare body must be pressed and broken into , in some measure , by the incounter of the other , ( which though never so weak yet makes some resistance ) ; but much more when it comes to grapple with the dense body it self : and so , between them , it is wounded and infeebled , like those souldiers that first enter a Breach in a Town , from whence when they have driven the enemy , they pursue him to the Cittadel , and force him from thence too ; and so , how maimed so ever they prove , they make a free and easie way without resistance for the whole body of their army to follow them , and take quiet possession of that which cost them so much to win . And thus we see how it may happen , that one of these moving bodies doth not suffer so much as to be stay'd in its journey ; much less , to be driven back : And yet the other body , at the same time , work in some measure upon it , by working upon what is next to it ; which recoiling against it , must needs make some impression upon it , since there can be no opposition but must have some effect . Now this impression or effect , though it be not perceptible by causing a contrary motion , yet it must needs infeeble the virtue of the conquering Agent , and deaden the celerity of its motion . And thus it is evident , that , in all pure local motions of corporeal Agents , every one of them must , in some proportion , suffer in acting : and in suffering must act . And , what we have said of this kind of action may easily be apply'd to the other , where the effect of local motion is design'd by a particular name ; as it is in the examples we gave of heating and cooling . And , in that , the proceeding will appear to be the very same as in this : For , if fire heats water , the water reacts again , either upon the fire and cools it , if it be immediate to it ; or else upon the interjacent air , if it be at a distance from the fire . And so the air is in some measure cooled , by the cold atomes that issue from the water ; whose compass or sphere of activity being lesser then the fire 's , they cannot cool so far off as others can heat ; but , where they a rrive , they give their proportion of cold , in the very midst of the others army of fiery atomes , notwithstanding their multitude and violence . According to which doctrine , our Countryman Suisseth's argument , that in the Schools is held insoluble , hath not so much as any semblance of the least difficult . For 't is evident , that such atomes of fire and water , as we determine heat and cold to be , may pass and croud by one another into the subjects they are sent to , by divers little streams , without hindring one another ( as we have declared of air and light ) ; and each of them be receiv'd , in their own nature & temper , by the same subject ; though sense can judge only according to which of them is predominant , and according to the proportion of its superiority . Upon which occasion we cannot chuse but note , how the doctrine of qualities is not only unable to give account of the ordinary and plain effects of nature ; but also uses to end in clear impossibilities and contradictions , if it be driven far : as this argument of Suisseth shews , and many others of the like nature . A fourth position among Philosophers is , that Some Notions admit the denominations of Intention and remission , but that others do not . The reason of which we shall clearly see , if we but consider how , these terms of intention and remission do but express more or less of the thing that is said to be intended or remitted : for the nature of more and less implyes a latitude and divisibility ; and therefore cannot agree with the nature of such things as consist in an indivisible being . As for example , to be a whole or an equal cannot be sometimes more , sometimes less ; for , they consist in such a rigorous indivisible being , that , if the least part imaginable be wanting , it is no longer a whole , & if there be the least excess between two things , they are no longer equal , but in some other proportion then of equality , in regard of one another . And hence it is that Aristotle teaches us that Substance and the species of Quantity do not admit of intention and remission ; but that Quality doth . For first , in Substance , we know that the signification of this word is , that which makes a thing be what it is ; as is evident by our giving it for an answer to the question what a thing is . And therfore , if there were any divisibility in Substance , it would be in what the thing is ; and consequently , every division following that divisibility , would make the thing another what , that is another thing : and so the Substance that 's pretended to be changed by intension or remission , would not be divided , as is supposed ; but would cease to be , and another substance would succeed in the room of it . Wherby you see that every mutation in Substance makes a new thing ; and that more and less in quiddity cannot be pronounced of the same thing . Likewise in Quantity , 't is clear , that its Specieses consist in an indivsible . For , as in Numbers , ten Lions ( for example ) or ten Elephants are no more in regard of multitude , then ten Fleas or ten Motes in the Sun ; and , if you add or take any thing from ten , it is no more ten , but some other number : so likewise in Continued extension , a span , an ell , an ounce , or any other measure whatever , ceaseth to be a span , &c. if you add to it or diminish from it the least quantity imaginable . And peradventure , the same is also of Figures ; as of a Sphere , a Cube , a Circle , a Square , &c. though they be in the rank of Qualites . But , if we consider such Qualities , as Heat , Cold , Moisture , Driness , Softness , Hardness , Weight , Lightness , and the like ; we shall find that they may be in any body , somtims more , somtimes less ( according as the excess of any Element or mixture is greater in it , at one time then at another ) : and yet the body , in which these qualities are intended or remitted , remain still with the same denomination . As , when Dirt continues still soft , though sometimes it be less soft , other whiles softer ; and wax remains figurable , whether it be melted or congealed ; and wood is still hot though it lose or gain some degrees of heat . But such intention in any subject whatever hath its determinate limits , that it cannot pass ; for when more of that quality which we say is intended ( that is , more of the atoms of the active body ) is brought into the body that suffers the intension , then its complexion can brook ; it resigns its nature to their violence , and becomes a new thing , such an one as they are pleased to make it . As when wood , with extremity of heating ( that is , with bringing into it so many atoms of fire , that the fire is wronger in it then its own nature ) is converted into fire , smoak , water , and ashes ; and nothing remains of the nature of wood . But , before we end this Chapter , we may remember how , in the of the Fourth , we remitted a question concerning the Existence of the Elements ( that is , whether in any places of the world there were any pure elements , either in bulk or in little parts ) : as being not ready to resolve it , till we had declared the manner of working of bodies one upon another . Here then will be a fit place to determine that ; out of what we have discoursed concerning the actions , wherby bodies are made and corrupted . For , considering the universal action of fire , that runs through all the bodies we have commerce withal , by reason of the Suns influence into them and operation upon them , with his light and beams , which reach far and near ; and looking upon the effects we have shew'd follow thence : 't is manifest , there cannot be any great quantity of any body whatever , in which fire is not intrinsecally mixed . And , on the other side , we see that , where fire is once mixed , 't is very hard to separate it totally from thence . Again , we see it is impossible that pure fire should be conserved , without being adjoyn'd to some other body : both because of its violent nativity , still streaming forth with a great impetuosity ; as also because it is so easily overcome by any obsident body , when it is dilated . And therfore , we may safely conclude , that no simple Element can consist in any great quantity , in this course of nature we live in and take a survey of . Neither doth it appear , to what purpose nature should have placed any such storehouses of Simples ; seeing she can make all needful complexions , by the dissolutions of mixed bodies into other mixed bodies favouring of the nature of the Elements , without needing their purity to begin upon . But , on the other side , it is as evident , that the Elements must remain pure in every compounded body , in such extreme small parts as we use to call atoms . For , if they did not , the variety of bodies would be nothing else , but so many degrees of rarity and density , or somany pure Homogeneal Elements ; and not bodies composed of heterogeneal parts : and consequently would not be able to shew that variety of parts which we see in bodies , nor could produce the complicated effects which proced from them . And accordingly , we are sure that the least parts , which our senses can arrive to discover , have many varieties in them : even so much that a whole living creature ( whose organical parts must needs be of exceeding different natures ) may be so little , as , to our eyes , to seem indivisible ; we not distinguishing any difference of parts in it without the help of a multiplying glass : as , in the least kind of mites , and in worms pick'd out of childrens hands , we daily experience . So as it is evident that no sensible part can be unmingled . But then again , when we call to mind how we have shew'd that the qualities , which we find in bodies , result out of the composition and mixtion of the Elements ; we must needs conclude , that they must of necessity remain in their own essences in the mixed body : and so , out of the whole discourse , determine , that they are not there in any visible quantity , but in those least atoms that are too subtile for our senses to discern . Which position we do not understand so Metaphysically , as to say that their Substantial form remain actually in the mixed body ; but only that their accidental qualities are found in the compound : remitting that other question to Metaphysicians ( those spiri●al Anatomists ) to decide . CHAP. XVII . Of Rarefaction and Condensation , the two first motions of particular bodies . OUr intention in this discourse , concerning the natures and motions of bodies , aiming no further then at the discovery of what is or may be done by corporeal Agents ; thereby to determin what is the work of Immaterial and Spiritual Substances : it cannot be expected at our hands , that we should deliver here an entire and complete body of Natural Philosophy ; But only take so much of it in our way , as is needful to carry us , with truth and evidence , to our journeys end . It belongs not , then , to us to meddle with those sublime contemplations , which search into the nature of the vast Universe , and determine the unity and limitation of it ; and shew by what strings , and upon what pins and wheels and hinges , the whole World moves : and from thence ascend to an awful acknowledgment and humble admiration of the Primary Cause ; from whence , and of which , both the being of it , and the beginning of the first motion , and the continuance of all others proceed and depend . Nor indeed vvould it be to any purpose , for any man to sail in this Ocean , and begin a new voyage of navigation upon it : unless he were assured , he had ballast enough in his Ship , to make her sink deep into the water and carry her steddily through those unruly waves ; and that he were furnish'd with skill & provision sufficient to go through , without either losing his course by steering after a wrong compass , or being forced back again with short and obscure relations of discoveries : since others , that went out before him , are return'd with a large account , to such as are able to understand and sum it up . Which surely our learned Countryman , and my best and most honoured Friend , and to whom of all men living I am most obliged ( for to him I ow that little which I know ; and what I have and shall set down in all this discourse , is but a few sparks kindled by me at his great fire ) , has both profoundly , and accutely , and in every regard judiciously performed , in his Dialogues of the World. Our task then ( in a lower strain , and more proportionate to so weak shoulders ) is , to look no further then among those bodies we converse with . Of which having declared by what course and Engines Nature governs their common motions , that are found even in the Elements , and from thence are derived to all bodies composed of them ; we intend now to consider such motions as accompany divers particular bodies , and are much admired by whoever understands not the the causes of them . To begin from the easiest and most connexed with the actions of the Elements ; the handsel of our labour will light upon the motions of Rarefaction and Condensation , as they are the passions of mixed bodies . And first , for Rarefaction , we may remember how it proceeds originally from fire , and depends of heat ; as is declared in the former Chapter : and , wherever we find Rarefaction , we may be confident the body which suffers it is not without fire working upon it . From hence we may gather , that when the Air imprison'd in a baloon or bladder swells against what contains it , and stretches its case , and seeks to break out : this effect must proceed from fire or heat ( though we see not the fire ) working either within the very bowels of the air , or without ; by pressing upon what contains it , and so making it self a way to it . And , that this latter way is able to work this effect may be convinced , by the contrary effect from a contrary cause : for ' take a bladder stretch'd out to its greatest extent by air shut up within it , and hang it in a cold place ; you will see it presently contract it self into a less room , and the bladder will grow wrinckled and become too big for the air within it . But , for immediate proof of this position , we see that the addition of a very smal degree of heat rarifies the air in a Weather-glass , ( the air receiving the impression of heat sooner then water ) ; and so makes it extend it self into a greater place : and consequently , it presses upon the water , and forces it down into a less room then formerly it possessed . And likewise we see Quicksilver and other liquors , if they be shut up in glasses close stop'd and set in sufficient heat ( and a little is sufficient for this effect ) will swell and fill their glasses ; and at the last break them , rather then not find a way to give themselvs more room : which is then grown too straight in the glass , by reason of the rarefaction of the liquors by the fire working upon them . Now , again , that this effect may be wrought by the inward heat , that is inclosed in the bowels of the substance thus shut up , both reason and experience assure us . For , they teach us , that , if a body which is not extremely compacted , but that by its loosness is easily divisible into little parts ( such a one as Wine or other spiritual liquors ) be inclosed in a vessel ; the little atoms that perpetually move up and down in every space of the whole World , making their way through every body , will set on work the little parts ( in the Wine , for example ) to play their game : so that the hot and light parts ( if they be many ) , not enduring to be compressed and kept in by the heavie and cold ones , seek to break out with force ; and , till they can free themselvs from the dense ones that would imprison them , they carry them along with them , and make them swell out as well as themselvs . Now , if they be kept in by the vessel , so that they have not play enough ; they drive the dense ones ( like so many little hammers or wedges ) against the sides of it , and at length break it , and so make themselvs way to a larger room : But , if they have vent , the more fiery hot spirits fly away , and leave the other grosser parts quiet and at rest . On the other side , if the hot and light parts in a liquor be not many nor very active , and the vessel be so ful that the parts have not free scope to remove and make way for one another ; there will not follow any great effect in this kind : as we see in Bottle Beer or Ale , that works little , unless there be some space left empty in the bottle . And again ; if the vessel be very much too big for the liquor in it , the fiery parts find room , first to swel up the heavie ones , and at length to get out from them , though the vessel be close stopped ; for they have scope enough to float up and down between the surface of the liquor , and the roof of the vessel . And this is the reason that , if a little beer or small wine be left long in a great cask , be it never so close stop'd , it will in time grow dead . And then , if , at the opening of the bung ( after the cask hath been long unstir'd ) , you hold a candle close to it , you shall , at the instant , see a flash of flame environing the vent . Which is no other thing , but the subtile spirits that , parting from the beer or wine , have left it dead ; and , flying abroad as soon as they are permited , are set on fire by the flame they meet with in their journey : as being more combustible ( because more subtile ) then that spirit of wine which is kept in form of liquor ; and yet that likewise ( though much grosser ) is set on fire by the touch of flame : And this happens not only to Wine , and Beer , or Ale ; but even to water . As dayly experience shews in the East Indian Ships , that , having been five or six yeers at Sea , when they open some of their casks of Thames Water in their return homewards ( for they keep that water till the last , as being their best and most durable , and that grows lighter and purer , by the often purifyings through violent motions in storms , every one of which makes new gross and earthy parts fall down to the bottom , and other volatile ones ascend to the top ) ; a flame is seen about their bungs , if a candle be near , as we said before of wine . And to proceed , with confirming this doctrine by further experience , we dayly see that the little parts of heat , being agitated and brought into motion in any body , enter and pierce into other parts , and incorporate themselvs with them , and set them on fire , if they be capable therof ; as we see in wet Hay or Flax , laid together in great quantity . And , if they be not capable of taking fire , then they carry them with them to the outside ; & , when they can transport them no further , part flies away , & other part staies with them : as we see in new Bear or Ale ; and in must of wine ; in which a substance , usually call'd the mother , is wrought up to the top . Which in wine wil at the last be converted into Tartar ; when the spirits that are very volatile are flown away , and leave those parts , from whence they have evaporated , more gross and earthy then the others , where the grosser and subtiler parts continue still mixed . but in Beer , or rather in ale , this mother ( which in them we call Barm ) wil continue longer in the same consistence , and with the same qualities : for , the spirits of it are not so fiery that they must presently leave the body they have incorporated themselvs with ; nor are hot enough to bake it into a hard consistence . And therfore Bakers make use of it to raise their bread ; which neither will it do , unless it be kept from cold : both which are evident signs that it works in force of heat ; and consequently , that it continues still a hot and light substance . And again we see that , after wine or beer hath wrought once , a violent motion wil make it work a new : As is daily seen in great lightnings , and in thunder , and by much rocking of them . For , such motion rarifies , and consequently heats them ; partly by separating the little parts of the liquor , which were before as glew'd together , & therfore lay quietly , but now , by their pulling a sunder and the liquors growing therby more loose then it was , they have freedom to play up and down : and partly by beating one part against another , which breaks and divides them into lesser atomes , and so brings some of them into the state of fire ; which , you may remember , is nothing else but a body brought into such a degree of littleness and rarity of its parts . And this is the reason why such hard and dry bodies as have an unctuous substance in them are , by motion , either easily set on fire , or at least fire is easily goten out of them . As happens in flints and divers other stones , which yields fire when they are strucken ; and if presently after you smel to them , you shall perceive an odour of brimstone and burning : which is a certain signe that the motion converted into fire the natural Brimstone that was mingled withthe Flint , & whose denser parts were grown cold , and so stuck to the stone . And , in like manner , the Ivywood , and divers others , as also the Indian Canes ( which from thence are called Firecanes ) being rub'd with some other stick of the same nature , if they be first very dry , will of themselvs set on fire : and the like will happen to Coach-wheels in in the Summer , if they be overheated with motion . To conclude our discourse of Rarefaction , we may look a little into the power and efficacity of it ; which is no where to be seen so clearly as in fire . And , as fire is the general cause of rarefaction , so is it of all bodies the most rarified : And therfore 't is no marvel if its effects be the greatest that are in nature ; seeing 't is the proper operation of the most active Element . The wonderful force of it we daily see in Thunder , in Guns , in Granado's , & in Mines ; of which , continual experience as well as several Histories , witnesse little less then miracles . Leaving them to the remarks of curious persons , we wil only look into the way , by which so main effects proceed from causes that appear so slender . 'T is evident that fire ( as we have said before ) dilates it self spherically ; as nature shews us manifestly in bubbles of boyling water , and Milk , and generally of such substances as are of a viscuous composition : for , those bubbles , being round , assure us that the cause which made them did equally dilate them from the Centre to all parts . Now then , remembring the infinite multiplication which is in fire , we may conceive that , when a grain of Gun-powder is turn'd into it , there are so many little bubbles of a viscuous substance , one backing another with great celerity , as there are parts of fire more then there were of Gun-powder . And , if we make a computation of the number and celerity of these bubbles , we shall find that although every one of them single seem to be of an inconsiderable force , yet the whole number of them together will exceed the resistance of the body move or broken by them : especially , if we note that , when hard substances have not time allow'd them to yield , they break the sooner . And then we shall not so much admire the extremities we see acted by these means . Thus having look'd into the nature of Rarefaction , and trac'd the progress of it from the motion of the Sun & fire : in the next place we are to examine the nature of Condensation . And we shall oftentimes find it likewise aneffect of the same cause otherwise working . For , there being two different ways to dry any wet thing , one , by taking away that juyce which makes a body liquid , the other , by putting more drought to the wet body , that it may imbibe the moisture ; this latter way doth , as well as the former , condense a body : for , by the close sticking of wet to dry , the most part of condensation is effected in compounded bodies . The first of these wayes properly and immediately proceeds from heat . For heat , entring into a body , incorporates it self with the moist and viscuous parts it findes there ; as purging medicines do with humour they work on : which when the stomack can no longer entertain , ( by reason of their unruly motions in wrestling together ) , they are both ejected grappling with one another ; and the place of their contention is thus , by the supervenience of a guest of a contrary nature ( that will not stay long there ) , purged from the superabundance of the former ones that annoy'd it . Even so the fire , that is greedily drunk up by the watry and viscuous parts of a compounded body , and whose activity and restless nature will not endure to be long imprisoned there , quickly pierces quite through the body it enters into : and , after a while , streams out at an opposite side , as fast as it enters on the side next to it , and carries away with it those glewy parts it is incorporated with ; and , by their absence , leaves the body they pa●t from dryer then at the first it was . Which course we may observe in Syrops that are boyl'd to a consistence , and in broths that are consumed to a jelly : over which , whiles they are making by the fire under them , you see a great steam ; which is the watry parts that , being incorporated with fire , fly away in smoke . Likewise , when the sea-water is condens'd into salt , you see it is an effect of the Sun or fire , that exhales or boyls away all the palpable moisture . And so , when wet cloathes are hang'd , either in the Sun or at the fire , we see a smoake about the cloathes , and heat within them ; which being all drawn out from them , they become dry . And this deserves a particular note , that , although they should be not quite dry , when you take them from the fire ; yet , by that time they are cool , they will be dry : for , the fire that is in them when removed from the main stock of fire , flying away , carries with it the moisture that was incorporated with it . And therfore whiles they were hot , that is , whiles the fire was in them , they must also be moist ; because the fire and the moisture were grown to be one body ; and could not become through dry with that measure of fire , ( for more would have dry'd them , even whiles they were hot ) until they were also grown through cold . And in like manner , Syrups Hydromels , Gellies , and the like , grow much thicker after they are taken off from the fire , than they were upon the fire ; and much of their humidity flies away with the fire , in their cooling , wherby they lessen much of their quantity , even after the outward fire hath ceased from working upon them . Now , if the moist parts that remain after the drying be , by the heat , well incorporated in the dry parts ; and so occasion the dry parts to stick close together ; then , that body is condensed , and will ( to the proportion of it ) be heavier in a less bulk ; as we see that Metals are heavier than Stones . Although this effect be , in those examples , wrought by heat ; yet , generally speaking , it is more proper to cold : which is the Second Way of drying a moist body . As when , in Greenland , the extreme cold freeses the Whalefishes Beer into Ice ; so that the stewards divide it with Axes and Wedges , and deliver their portions of drinks to their ships company , and their Shallops gings , in their bare hands : but , in the innermost part of the Butt , they find some quantity of very strong liquor ; not inferiour to moderate spirit of Wine . At first , before custome had made it familiar to them , they wonder'd that , every time they drew at the tap , when first it came from their ships to the shore , ( for the heat of the hold would not let it freese ) , no liquor would come , unless they new tap'd it with a longer gimlet : but , they thought that pains well recompen'd , by finding it in the tast to grow stronger and stronger ; till , at last , their longest gimlets would bring nothing out , and yet the vessel not a quarter drawn off , which obliged them then to stave the Cask , that so they might make use of the substance that remain'd . The reason of this is evident , That cold seeking to condense the beer , by mingling its dry and cold parts with it ; those that would indure this mixture were imbibed and shrunk up by them : But the other rare and hot parts , that were squees'd out by the dense ones which enter'd to congeal the beer , and were forced into the middle of the vessel ( which was the furthest part for them to retire to , from their invironing enemies ) conserv'd themselvs in their liquid form , in defiance of the assaulting cold ; whiles their fellows , remaining by their departure more gross and earthy then they were before , yielded to the conquerour , they could not shift away from , and so were dry'd and condens'd in ice : which , when the Marriners thaw'd , they found like fair water , without any spirits in it or comforting heat to the stomack . This manner of condensation , which we have described in the freezing of Beer , is the way most practis'd by nature ; I mean , for immediate condensation ( for condensation is , secondarily , wherever there is rarefaction , which we have determin'd to be an effect of heat . ) And the course of it is , that a multitude of earthy and dry bodies , being driven against any liquor , easily divide it , by means of their density , their driness , and their littleness ( all which in this case accompany one another , and are by us determin'd to be powerful dividers ) : and when they are gotten into it , they partly suck into their own pores the wet and diffused parts of the liquid body ; and partly they make them ( when themselvs are full ) stick fast to their dry sides , and become as a glew to hold themselves strongly together . And thus they dry up the liquor ; and , by the natural pressing of gravity , contract it into a lesser room : No otherwise then when we force much wind or water into a bottle , and , by pressing it more and more , make it lye closser then of its own nature it would do ; Or rather , as when ashes are mingled with water , both those substances stick so close to one another , that they take up less room the● they did each apart . This is the method of Frosts , and Snow , and Ice , both natural and artificial : For , in natural freezing , ordinarily the North or Northeast Wind , by its force , brings and drives into our liquors such earthy bodies , as it has gather'd from rocks cover'd with snow ; which , being mix'd with the light vapours whereof the wind is made , easily find way into the liquors , and then they dry them into that consistence we call Ice . Which , in token of the wind it has in it , swims upon the water , and , in the vessel where it is made , rises higher then the water did wherof it is composed : and ordinarily it breaks from the sides of the vessel , so giving way to more wind to come in and freeze deeper and thicker . But because Galileus ( In his Discourses , Intorno alle cose che stanno in su l' accqua , pag. 4. ) was of opinion , that Ice was water rarified , and not condens'd ; we must not pass over this verity , without maintaining it against the opposition of so powerful an adversary . His arguments are , first , that Ice takes up more place then the water did of which it was made ; which is against the nature of condensation . Secondly , that , quantity for quantity , Ice is lighter then water ; wheras things that are more dense are proportionally more heavie . And lastly , that Ice swims in water ; wheras we have aften taught , that the more dense desends in the more rare . Now , to reply to these arguments , we say first , that We would gladly know how he did to measure the quantity of the Ice , with the quantity of the Water of which it was made : and then , when he hath shew'd it , and shew'd withall that Ice holds more place then water , we must tell him , that his experiment concludes nothing against our doctrine ; because there is an addition of other bodies mingled with the water to make Ice of it ( as we touch'd above ) , and therefore that compound may well take up a greater place then the water alone did , and yet be denser then it , and the water also be denser then it was . And , that other bodies do come into the water and are mingled with it is evident , out of the exceeding coldness of the aire , or some very old wind ; one of which two never misses to reign , whenever the water freezes : and both of them argue great store of little earthy dry bodies abounding in them , which , sweeping over all those that ly in their way and course , must of necessity be mixed with such as give them admittance ; which water doth very easily . And accordingly we see that when , in the freezing of water , the Ice grows any thing deep , it either shrinks about the borders , or at least lies very loose ; so as we cannot doubt but there is a free passage more of such subtile bodies to get still to the water , and freez it deeper . To his second argument , we ask ? How he knows that Ice , quantity for quantity , is lighter then water ? For though , of a Spunge that is ful of water , it be easie to know what the spunge weighs , and what the water that was soaked into it , because we can part the one of them from the other , and keep each apart to examine their weights ; yet , to do the like between Ice and water , if Ice be throughout full of air ( as of necessity it must be ) we believe impossible . And therfore it may be lighter in the bulk then water , by reason of the great pores caus'd in it , through the shrinking up of the parts of water together ( which pores must then necessarily be fill'd with air ) , and yet every part by it self ( in which no air is ) be heavier then so much water . And by this it appears that his last argument ( grounded upon the the swiming of Ice in water ) has no more force , then if he would prove that an iron or earthen dish were lighter , and consequently more rare , then water , because it swims upon it ; which is an effect of the airs being contain'd in the belly of it ( as it is in Ice ) , not a sign of the metals being more rare then water . Wheras , on the contrary side , the proof is positive and clear for us : For , it cannot be denied , but the mingling of the water with other bodies more dense then it must of necessity make the compound , & also the water it self , become more dense then it was alone . And accordingly we see , that Ice half thaw'd ( for then much of the air is driven out , and the water begins to fill the pores wherin the air resided before ) sinks to the bottom : as an Iron dish with holes in it ( wherby the water might get into it ) would do . And besides , we see that water is more Diaphanous then Ice , and Ice more consistent then water . Therfore I hope we shall be excused , if , in this particular , we be of a contrary opinion to this great personage . But , to return to the thrid of our discourse . The same that passes here before us , passes also in the Sky with Snow , Hail , Rain , & Wind. Which that we may the better understand , let us consider how Winds are made : for they have a main influence into all the rest . When the Sun , by some particular occurrent , raises great multitudes of Atoms from some one place , and they , either by the attraction of the Sun or some other occasion , take their course a certain way ; this motion of those atoms we call a wind : which , according to the continuance of the matter from whence these atoms rise , endures a longer or a shorter time , and goes a farther or a shorter way ; like a river , or rather like those eruptions of waters , which , in the Northern parts of England , they call Gypsies , which break out at uncertain times , and upon uncertain causes , and flow likewise with an uncertain duration . So these winds , being composed of bodies in a determinate proportion heavier then the air , run their course , from their height to the ground ; where they are supported ( as water is by the floor of its channel ) whiles they perform their carreer : that is , till they be wasted , either by the drawing of the Sun , or by their sticking and incorporating into grosser bodies . Some of these winds , according to the complexion of the body out of which they are extracted , are dry ; as those which come from barren mountains cover'd with snow : others are moist ; as those that come out of marrishy or watry places : others have other qualities , as of heat , or cold , of wholsomness , or unwholsomness , and the like ; partly from the source , and partly from the bodies they are mingled within their way . Such then being the nature and origine of wind , if a cold one meet in the air with that moist body wherof otherwise rain would have been made , it changes that moist body into Snow or into Hail ; if a dry wind meet with a wet body , it makes it more dry , and so hinders the rain that was likely to be : but , if the wet body overcome the dry wind , it brings the wind down along with it ; as we see when a showre of rain allays a great wind . And that all this is so , experience will in some particulars instruct us , as well as reason , from whence the rest may be evidently infer'd , For we see that those , who , in imitation of nature would convert water into Ice , take snow or ice & mingle it with some active dry body , that may force the cold parts of the snow from it : and then they set the water ( in some fit vessel ) in the way that those little bodies are to take ; which , by that means entring into it , strait incorporate themselves therewith , and of a suden convert it into ice . Which process you may easily try , by mingling Salt Armoniacke with snow ; but , much more powerfully , by setting the snow over the fire , whiles the glass of water to be congealed stands in it , after the manner of an egg in salt . And thus fire it self , though it be the enemy & destroyer of all cold , is made the instrument of freezing . And the same reason holds in the cooling of wine with snow or ice , when , after it has been a competent time in the snow , they , whose charge it is , use to give the vessel that contains the wine three or four turns in the snow ; so to mingle through the whole body of the wine the cold receiv'd first but in the outward parts of it , and , by pressing , too make that without to have a more forcible ingression . But , the whole doctrin of Meteors is so amply , so ingeniously , and so exactly perform'd , by that never-enough-praised Gentleman , Mounsir Des Cartes , in his Meteorological discourses ; as I should wrong my self and my Reader , if I dwell any longer upon this subject . And whose Physical discourses ; had they been divulged before I had entred upon this work , I am perswaded would have excused the greatest part of my pains in delivering the nature of bodies . It were a fault to pass from treating of Condensation , without noting so ordinary an effect of it , as is the joyning together parts of the same body , or of divers bodies . In which we see , for the most part , that the solide bodies which are to be joyn'd together are , first either heated or moistned , that is , they are rarified : and then they are left to cold air or other cold bodies , to thicken and condense ( as above we mentioned of Syrups and Jellies ) and so they are brought to stick firmly together . In like manner we see that , when two metals are heated till they be almost brought to running , and then are pressed together by the hammer , they become one continued body . The like we see in glass , the like in wax , and in divers other things . Onthe contrary side , when a broken stone is to be pieced together , the pieces of it must be wetted , and the cement must be likewise moistned ; and then joyning them aptly , and drying them , they stick fast together . Glew is moistned , that it may , by drying afterwards , hold pieces of wood together . And the Spectale-makers have a composition , which must be both heated and moistned , to joyn to handles of wood the glasses they are to grind . And broken glasses are cemented with cheese and chalk , or with garlick . All these effects , our sense evidently shews us , arise out of condensation ; but , to our reason it belongs to examine particularly by what steps thy are perform'd . First , then , we know that heat subtilizes the little bodies which are in the pores of the heated body ; and partly also it opens the pores of the body it self , if it be of a nature that permits it : as it seems those bodies are , which by heat are mollified or are liquofactable . Again , we know that moisture is more subtile to enter into small creeks , then dry bodies are ; especially when it is pressed : for then it will be divided into very little parts , and will fill up every little chinck ; and nevertheless , if it be of a gross and viscuous nature , all the parts of it will stick together . Out of these two properties we have , that , since every body has a kind of orb of its own exhalations or vapours round about it self ( as is before declared ) ; the vapours which are about one of the bodies will more strongly and solidly ( that is , in more abundant and greater parts ) enter into the pores of the other body against which it is pressed , when they are opened and dilated : and thus they becoming common to both bodies , by flowing from the one , and streaming into the other , and sticking to them both , will make them stick to one another . And then , as they grow cold & dry , these little parts shrink on both sides , and , by their shrinking , draw the bodies together ; and withal leave greater pores , by their being compressed together , then were there when by heat and moysture they were dilated : into which pores the circumstant cold parts enter , and therby , as it were , wedge in the others ; and consequently make them hold firmly tostether the bodies which they joyn . But , if art or nature should apply to this juncture any liquor or vapour , which had the nature and power to insinuate it self more efficaciously to one of these bodier , then the glew which was between them did ; of necessity in this case these bodies must fall in pieces . And so it happens in the separation of metals by corrosive waters ; as also in the precipitation of metals or salts , when they are dissolv'd into such corrosive waters , by means of other metals or salts of a different nature : in both which cases , the entrance of a latter body , that penetrates more strongly , and unites it self to one of the joyn'd bodies but not to the other , tears them asunder , and that which the piercing body rejects falls into little pieces ; and , if formerly it were joyn'd with the liquor , 't is then precipitated down from it in a dust . Out of which discourse we may resolve the question of that learned and ingenious man , Petrus Gassendus ; who , by experience found , that water , impregnated to fulness with ordinary salt , would yet receive a quantity of other salt , and , when it would imbibe no more of that would neverthless take into it a proportion of a third , and so of several kinds of salts one after another : which effect he attributed to Vacuities or porous spaces of divers figures , that he conceived to be in the water ; wherof some were fit for the figure of one salt , and some for the figure of another . Very ingeniously ; yet , if I miss not my mark , most assuredly he hath missed his . For , first , how could he attribute divers sorts of Vacuities to water , without giving it divers figures ? And this would be against his own discourse , by which every body should have one determinate natural figure . Secondly , I would ask him , if he measured his water after every salting ? and , if he did , whether he did not find the quantity greater , then before that salt was dissolv'd in it ? Which if he did , ( as without doubt he must ) , then he might safely conclude that his salts were not receiv'd in vacuities ; but that the very substance of the water , gave them place , and so encreas'd by the receiving them . Thirdly , seeing that , in his doctrine , every substance has a particular figure ; we must allow a strange multitude of different shapes of vacuities to be naturally in water , if we will have every different substance wherwith it may be impregnated ( by making decoctions , extractions , solutions , and the like ) , to find a fit vacuity in the water to lodg it self in . What a difform net , with a strange variety of mashes , would this be ? And indeed , how extremely uncapable must it be of the quantity of every various kind of vacuity that , you will find , must be in it ; if in the dissolution of every particular substance , you calculate the proportion between it and the water that dissolveth it , and then multiply it according to the number of several kinds of substances that may be dissolved in water ? By this proceeding , you will find the vacuities to exceed infinitely the whole body of the water ; even so much that it could not afford subtile thrids enough to hold it self together . Fourthly , if this doctrine were true , it would never happen that one body , or salt , should precipitate down to the bottom of the water , by the solution of another in it ; which , every Alchymist knows , never fails in due circumstances : for , seeing that the body which precipitates , and the other which remains dissolv'd in the water , are of different figures , and therfore require d●fferent vacuities ; they might both of them have kept their places in the water , without thrusting one another out of it . Lastly , this doctrine gives no account , why one part of salt is separated from another , by being put in the water ; and why the parts are there kept so separated : which is the whole effect of that motion we call dissolution . The true reason therfore of this effect is ( as I conceive ) , that one salt makes the water apt to receive another : for , the lighter salt , being incorporated with the water , makes the water more proper to stick to an heavier , and , by dividing the small parts of it , to bear them up , that otherwise would have sunk in it . The truth and reason of which will appear more plain ; if at every joynt we observe the particular steps of every salts solution . As soon as you put the first salt into the water , it falls down presently to the bottome of it ; and as the water by its humidity pierces by degrees the little joynts of this salt , so the small parts of it are by little and little separated from one another , and united to parts of water . And so , infusing more and more salt , this progress will continue ; till every part of water is incorporated with some part of salt : and then , the water can no longer work of it self , but in conjunction to the salt with which it is united . After which , if more salt of the same kind be put into the water , that water so impregnated will not be able to divide it ; because it has not any so subtile parts left , as are able to enter between the joynts of a salt so closely compacted : but may be compared to that salt , as a thing of equal driness with it ; and therfore is unapt to moisten and pierce it . But , if you put into this compound of salt and water another kind of salt , that is of a stronger and drier nature then the former and whose parts are more grosly united ; then , the first salt dissolv'd in the water will be able to get in betwixt the joynts of the grosser salt , and divide it into little parts : and will incorporate his already-composed parts of salt and water into a decompound of two salts and water ; till all his parts be anew impregnated with second grosser salt , as before , the pure water was with the first subtiler salt . And so it will proceed on , if proportionate bodies be joyn'd ; till the dissolving composition grow into a thick body . To which discourse we may add , that , when the water is so fully impregnated with the first salt , as it will receive no more , remaining in the temper 't is in ; yet , if it be heated , it will then afresh dissolve more of the same kind . Which shews , that the reason of its giving over to dissolve is , for want of having the water divided into parts little enough to stick to more salt , which as , in this case , the fire doth , so peradventure in the other , the acrimoniousness of the salt doth it . And this is sufficient to give curious wits occasion , by making further experiments , to Search out the truth of this matter . Only , we may note what happens in most of the experiencies we have mention'd ; to wit , that things of the same nature joyn better and more easily , then others that are more estranged from one another . Which is very agreeable to reason ; seeing that , if nature intends to have things consist long together , she must fit them for such consistence . Which seems to proceed out of their agreement in four qualities . First , in weight ; for bodies of divers degrees in weight , if they be at liberty , seek divers places : and consequently , substances of like weight must of necessity find one another out , and croud together , as we have shew'd , it is the nature of heat to make them do . Now , it is apparent , that things of one nature must , in equal parts , have the same or a near proportion ofweight ; seeing that , in their composition , they must have the same proportion of Elements . The second reason , of the consistence of bodies together , that are of the same nature , is the agreement of their liquid parts , in the same degree of rarity and density . For , as it is the nature of quantity in common to make all parts be one quantity ; so it is the nature of the degrees of quantity , when two parts meet that are of the same degree , to make them one in that degree of quantity : which is , to make them stick together , in that degree of sticking which the degree of density that is common to them both makes of its own nature . Wheras , parts of different densities cannot have this reason of sticking : though , peradventure they may , upon some other ground , have some more efficatious one . And in this manner , the like humide parts of two bodies , becomming one , the holes or receptacles , in which those humide parts are contain'd , must also needs be united . The third reason is the agreeable proportion , which their several figures have in respect of one another . For , if any humidity be extracted out of a mixed body , especially , by the virtue of fire , it must have left pores of such figures , as the humidity that is drawn out of them is apt to be cut into : for every humide body ( not being absolutely humide , but having certain dry parts mixed with it ) is more apt for one kind of figure and greatness , then for another ; and by consequence , whenever that humidity shall meet again with the body it was severed from , it will easily run through and into it all , and fill exactly the cavities pores it passed before . The last quality in which bodies that are to consist long together agree is , the bigness of the humide & dry parts of the same body . For , if the humide parts be too big for the dry ones , 't is clear that the dry ones must needs hang loosly together by them , because their glew is in too great a quantity : But , if the humide parts be too little for the dry on s , then of necessity some portion of every little dry part must be unfurnish of glew , by means wherof to stick to his fellow ; and so the sticking parts not being conveniently proportion'd to one another , their adhesion cannot be so solid , as if each of them were exactly fitted to his fellow . CHAP. XVIII . Of another motion belonging to particular bodies , call'd Atraction ; and of certain operations , term'd Magicall . HAving thus ended the two motions of rarefaction and condensation ; the next that offer themselvs are the locall motions , which some bodies have to others . These are somtimes perform'd by a plain force in the body towards which the motion is : and other whiles by a hidden cause , which is not so easily discern'd . The first is chiefly that which is ordinarily said to be done by the force of nature to hinder vacuum , and is much practis'd by nature : as , in drawing our breath , in sucking , and many other natural operations , which are imitated by art in making of Pumps , Syphons , and such other instuments : and in that admirable experiment of taking up a heavy Marble stone , merely by another lying flat and smoothly upon it , without any ther connexion of the two stones together , as also by that sport of boyes , when they spread a thin moistned leather upon a smooth broad stone , press it all over close to it , and then by pulling of a string fastned at the middle of the leather , they draw up likewise the heavy stone . In all which , the first cause of the motion proceeds from that body towards which the motion is made : and therfore is properly called Attraction . For the better understanding and delaring of which , let us suppose two marble stones , very broad and exceeding smoothly polished , to be laid one flat upon the other : and let there be a ring fastned at the back part of the uppermost stone , and exactly in the middle of it . Then , by that ring , pull it up perpendicularly and steadily ; and the undermost will follow , sticking fast to the overmost : and though they were not very perfectly polished , yet the nethermost would follow for a while , if the ring be suddenly plucked up ; but then it will soon fall down again . Now this plainly shews , that the cause of their sticking so strongly together , when both the stones are very well polished , is for that nothing can well enter between them to part them ; and so , 't is reduced to the shortness of the air betwixt them : which not being capable of so great an expansion , nor admitting to be divided thick-ways , so much as is necessary to fill the first growing distance between the two stones till new air finds a course thither ( that so the swelling of the one may hinder vacuity , till the other come into the rescue ) ; the two stones must needs stick together to certain limits , which limits will depend of the proportion that is between the weight , and the continuity of the nethermost stone . And , when we have examin'd this , we shall understand in what sense it is meant that Nature abhors from Vacuity ; and what means she uses to avoid it . For , to put it as an enemy that nature fights against , or to discourse of effects that would follow from it , in case it were admitted , is a great mistake , and a lost labour ; seeing it is nothing and , therfore , can do nothing : but is meerly a form of expression , to declare , in short , nothing else but that it is a contradiction , or implication in terms , and an impossibility in nature , for Vacuity to have or be supposed to have a Being . Thus then , since in our case , after we have cast all about , we can pitch upon nothing to be consider'd but that the two stones touch one another , and that they are weighty ; we must apply our selvs only to reflect upon the affects proceeding from these two causes , their contiguity and their heaviness : and we shall find that as the one of them , namely the weight , hinders the undermost from following the uppermost , so , contiguity obliges it to that course ; and according as the one overcoms the other , so will this action be continued or interrupted . Now , that contiguity of substances makes one follow another , is evident , by what our Masters in Metaphysicks teach us ; when they shew that , without this affect , no motion at all could be made in the world , nor any reason given for those motions we daily see . For , since the nature of quantity is such , that , whenever there is nothing between two parts of it , they must needs touch and adhere and joyn to one another ; ( for how should they be kept asunder , when there is nothing between them to to part them ? ) if you pull one part away , either some new substance must come to be close to that which removes ; ( or else the other , which was formerly close to it , must still be close to it , and so follow it : for , if nothing come between , it is still close to it . Thus then , it being necessary that somthing must be joyn'd close to every thing ; Vacuity , ( which is nothing ) is excluded from having any being in nature . And , when we say that one body must follow another , to avoid vacuity ; the meaning is , that , under the necessity of a contradiction , they must follow one another , and that they cannot do otherwise . For it would be a contradiction , to say that nothing were between two things ; and yet that they are not joyn'd close to one another : and therfore , if you should say it , you would in other words say , they are close together , and they are not close together . In like manner , to say that Vacuity is any where , is a pure contradiction ; for Vacuity , being nothing has no Being at all : and yet , by those words , it is said to be in such a place ; so that they affirm it to be and not to be , at the same time . But now , let us examine if there be no means to avoid this contradiction and vacuity ; other then by the adhesion , & following of one body upon the motion of another , that is closely joyn'd to it and every where contiguous . For , sense is not easily quieted with such Metaphysical contemplations , that seem to repugn against her dictamens ; and therefore , for her satisfaction , we can do no less then give her leave to range about and cast all waies , in hope of finding some one that may better content her : which when she finds that she cannot , she will the less repine to yield her assent to the rigorous sequels and proofs of reason . In this difficulty then , after turning on every side , I for my part can discern no pretence of probability , in any other means but pulling down the lower stone by one corner ; that so there may be a gaping between the two stones , to let in air by little and little . And , in this case , you may say that , by the intervention of air , Vacuity is hinder'd ; and yet the lower stone is left at liberty to follow its own natural inclination , and be govern'd by its weight . But indeed , if you consider the matter well , you will find that the doing this requires a much greater force , then to have the lower stone follow the upper : for , it cannot gape in a straight line , to let in air , since , in that position , it must open at the bottom where the angle is made , at the same time that it opens at the mouth : and then , air requiring time to pass from the edges to the bottom , it must in the mean while fal into the contradiction of Vacuity . So that , if it should open to let in air , the stone , to compass that effect , must bend ; in such sort as wood doth , when a wedg is put into it to cleave it . Judge then what force it must be , that should make hard marble , of a great thickness , bend like a wand ; and whether it would not rather break and slide off , then do so : you will allow that a much less will raise up the lower stone , together with the uppermost . It must then of necessity fall out , that it will follow it , if it be moved perpendicularly upwards . And the like effect will be , though it should be raised at oblique angles ; so that the lower-most edge do rest all the way upon somthing that may hinder the inferiour stone from sliding aside from the uppermost . And this is the very case of all those other experiments of art and nature , which we have mention'd above : for , the reason holds as well in water and liquide things , as in solid bodies , till the weight of the liquid body overcome's the continuity of it ; for then , the thrid breaks , and it will ascend no higher . Which height Galileo tells us ( from the workmen in the Arsenal of Venice ) is 40 foot ; if the water be drawn up in a close pipe ; in which the advantage of the sides helps the ascent . But others say that the invention is inlarged ; and that water may be drawn to what height one pleases . However , the force which nature applies to maintain the continuity of quantity , can have no limit ; seeing it is grounded upon contradiction . And therefore Galileo was much mistaken , when he thought to make an instrument , wherby to discover the limits of this force . We may then conclude , that the breaking of the water must depend from the strength of other causes . As for example , when the gravity is so great , by increasing the bulk of the water , that it will either overcome the strength of the pipe , or else make the sucker of the pump rather yield way to air , then draw up so great a weight : for which defects , if remedies be found , the art may surely be inlarged without end . This is particular in a Syphon , that , when that arm of it , which hangs out of the water , is lower then the superficies of the water ; then , it will run of it self , after it is once set on running by sucking . The reason whereof is , because the weight , which is in the water pendant , is greater then the weight of the ascending water ; and therby supplyes the want of a continual sucke● . But , if the nose of that arm that hangs out of the water be put even with the water ; then the water will stand still in both pipes or arms of the Syphon , after thy are filled with sucking . But , if , by the running out of the water , the outward pipe grow shorter then to reach as low as the superficies of the water in the fountain from whence it runs ; in this case , the water in each arm of the Syphon will run back into the fountain . Withall it is to be noted , that , though the arm which is out of the water be never so long , yet , if it reach not lower then the superficies of the fountain , the over quantity and weight of the water there , more then in the other arm , helps it nothing to make it run out . Which is , because the declivity of the other arm over-recompences this overweight . Not that the weight in the shorter pipe has so much force , as the weight in the longer pipe ; but because it has more force then the greater weight exercises therin its running : for , the greatest part of its force , tends another way , then to the end of the pipe , to wit , perpendicularly towards the Centre ; and so is hindred from effect , by the great sloping , or little declivity , of the pipe upon which it leans . But , some , considering how the water in that longer arm of the Syphon is more in quantity , than the water in the other arm of it , wherat it runs out , admire why the greater quantity of water doth no●d raw back the less into the cistern ; but suffers it self to be lifted up , and drain'd away , as if it run steeply downwards . And they imagine , that hence may be deduced , that the parts of water in the cistern do not weigh , as long as they are within the orb of their own body . To whom we answer , that they should consider how , that to have the greater quantity of water in the longer arme of the Syphon ( which arm is immersed in the water of the cistern ) draw back into the cistern the water in the other arm of the Syphon , that hangs out in the air ; it must both raise as much of the water of the cistern as its own bulk is , above the level which at present the whole bulk of water has , and withal , at the same time , pull up the water in the other arm . Now 't is manifest , that these two quantities of water together are heavier then the water in the sunk arm of the Syphon ; since one of them single is equal unto it : And by consequence , the more water in the sunk arm cannot weigh back the less water in the hanging arm ; since , to do that , it must at the same time weigh up , over and above , as much more in the cistern as it self weighs . But , turning the argument , I say , that , if once the arm of the Syphon that is in the air be supposed to draw any water , be it never so little , out of the cistern ( whether occasioned by sucking or by whatever other means ) : it follows that as much water as is drawn up , above the level of the whole bulk in the cistern , must needs press into the sunken arm from the next adjacent parts , ( that is , from the bottom ) to supply its emptying ; and as much must of it self press down from above ( according to its natural course , when nothing violents it ) to rest in the place , that the ascending water , ( which is lower then it ) leavs at liberty for it to take possession of . And then it cannot be doubted , but that this descending water , having all its weight in pressing down applied to drive up the rising water in the sunk arm of the Syphon , & the water in the other arm of the Syphon without having all its weight in rūning out appli'd at the same time to draw up the same water in the sunk arm ; this single resistant must yield to their double & mastering force . And consequently , the water in the arm of the Syphon that is in the air must needs draw the water that is the other immersed arm , as long as the end of its pipe reaches lower then the level of the water in the cistern ; for so long , it appears by what we have said , it must needs be more weighty , since part of the rising water in the sunk arm of the syphon is coū erpois'd by as much descending water in the cistern . And thus 't is evident , that , out of this experiment , it cannot be infer'd , that parts of water do not weigh within the orb of their own whole : but only , that two equal parts of water in their own orb ( namely that which rises in the sunken arm , and that which presses down from the whole bulke in the cistern ) are of equal weight and ballance one another , So that never so little odds , between the two counterpoysing parcels of water which are in the air , must needs make the water run out at that end of the syphon , where the overweight of water is . The Attraction , whose cause next to this is most manifest , is that which is made by the force of heat or fire : for , we see that fire ever draws air to it ; so notably , that , if in a close room there be a good fire , a man that stands at the door or window ( especially without ) shall hear such a noise , that he will think there is a great wind within the chamber . The reason of this attraction is , that fire , rarifying the air next it , and withall spending it self perpetually , causes the air , and his own body mingled together to fly up through the chimney , or by some other passage : Whence it follows of necessity , that the next body must succeed into the place of the body that is flown away . The next body generally is air , whose mobility and fluidity , beyond all other bodies , makes it of all others the fittest to be drawn , and the more of it is drawn , the more must needs follow . Now , if there be floating in this air any other atoms , subject to the current which the air takes ; they must also come with it to the fire , and by it be rarified and exported out of that little orb . Hence it is , that men ( with very good reason ) hold that fire airs a chamber , as we term it ; that is , purifies it : both because it purifies it , as wind doth , by drawing a current of air into it that sweeps through it ; or by making it purifie it self by motion , as a stream of water doth by running ; as also , because those vapours which approach the fire are burned & dissolv'd . So that the air , being noisome and unwholesome , by reason of its grossness , ( proceeding from its standing unmoved , like a stagnation of dead water , in a marish place ) the fire takes away that cause of annoyance . By this very rule we learn , that other hot things , which participate the nature of fire , must likewise ( in other respects ) have a resemblance in this quality . And accordingly we see , that hot loaves in a Bakers shop , newly drawn out of the Oven , are accounted to draw to them any infection which is in the air . The like we say of onyons , and other strong breathing substances ; which by their smel shew much heat in them . In like manner 't is conceiv'd , that Pigeons and Rabbets and Cats easily take infection ; by reason of their extraordinary warmth which they have in themselvs . And this is confirm'd by the practise of Physitians , who use to lay warm Pigeons newly killed to the feet , wrists , or heads of sick persons , and young Puppies to their stomacks , and somtimes certain hot gums to their navels ; to draw out such vapours or humours as infest the body : for the same reason , they hang amulets of arsenick , sublimate , dryed Toads , or Spiders , about their patients necks ; to draw to them venimous qualities from their bodie . Hence also it is that , if a man be strucken by a Viper or a Scorpion , they use to break the body of the beast it self that stung him ( if they can get it ) upon the wound : but , if the beast be crawl'd out of their finding , they do the like by some other venimous creature ; as I have seen a bruised Toad laid to the biting of a Viper . And they manifestly perceive the apply'd body to swel with the Poyson suck'd out from the wound , & the patient to be reliev'd & have less poyson ; in the same manner as , by cupping-glasses , the poyson is likewise drawn out from the wound : so that you may see , the reason of both is the very same ; or at least very like one another . Only , we are to note , that the proper body of the beast , out of which the venome was driven into the wound , is more efficacious than any other to suck it out . And the like is to be observ'd in all other kinds , that such vapours , as are to be drawn , come better and incorporate faster in bodies of like nature , then in those which have only the common conditions of heat and dryness , the one of which serves to attract , the other to fasten and incorporate into itself the moisture which the first draws to it . So we see that water soaks into a dry body , whence it was extracted , almost inseparably , and is hidden in it ; as , when it rains first after hot weather , the ground is presently dried after the shower . Likewise we see that , in most cements , you must mingle a dust of the nature of the things which are to be cemented , if you will have them bind strongly . Out of this discourse , we may yield a reason for those Magical operations , which some attribute to the Devils assistance ; peradventure because mans wickedness hath bin more ingenious then his good will , and so has found more means to hurt then to help ; nay , when he hath arrived some way to help , those very helps have undergone the same calumny , because of the likeness which their operations have to the others . Without doubt very unjustly ; if there be truth in the effects : For , where have we any such good suggestions of the enemy of mankind proposed to us , that we may with reason believe he would duly , settledly , and constantly concur to the help and service of all those he so much hates ; as he must needs do if he be the Author of such effects ? Or , is it not a wrong to Almighty God , and to his careful instruments ; rather to impute to the Devil the aids , which to some may seem supernatural , then to them of whom we may justly believe and expect such good Offices and assistances ? I mean , those operations , both good and bad , which ordinarily are called Magnetical ; though peradventure wrongfully , as not having that property whcih denominates the loadstone . One thing I may assure , that , if the reports be true , they have the perfect imitation of nature in them . As for example ; that the Weapons-Salve , or the Sympathetick-Powder , requires , in the using it , to be conserved in an equal moderate temper ; and that the weapon which made the wound , or the cloth upon which the blood remains that issued from it , be orderly and frequently dressed : or else the wounded person will not be cured . Likewise , the steam or spirits , which at the giving of the wound enter'd into the pores of the weapon , must not be driven out of it , ( which will be done by fire : and so , when it is heated by holding over coals , you may see a moisture sweat out of the blade at the opposite side to the fire , as far as it entred into the wounded persons body ; which being once all sweated out , you shall see no more the like steam upon the sword ) , neither must the blood be washed out of the bloudy cloth : for , in these cases , the powder , or salve , will work nothing . Likewise , if there be any excess either of heat or cold in keeping the medicated weapon or cloth ; the patient feels that , as he would do , if the like excess where in any remedy that were applyed to the wound it self . Likewise , if the medicated weapon or bloudy cloth , be kept too close , no effect follows . Likewise , the natures of the things used in these cures are , of themselves , soveraign for healing the like griefs ; though peradventure too violent , if they were apply'd in body , without much attenuation . And truly , if we will deny all effects of this kind , we must in a manner renounce all humane faith : men of all sorts and qualities ( and many of them such , in my own knowledge , as I cannot question their prudence in observing , or their sincerity in relating ) having very frequently made experience of such medicines ; and all affirming after one fashion to have found the same effects . Adde to these the multitude of other like effects , appearing , or conceited to appear , in other things . In some Countries 't is a familiar disease with Kine , to have a swelling in the soles of their feet : and the ordinary cure is , to cut a turf upon which they have troden with their sore foot , and to hang it upon a hedge ; & as that dries away , so will their sore amend . In other parts they observe , that if milk , newly come from the cow , in the boyling run over into the fire , and that this happen often and near together to the same cows milk ; that cow will have her udder sore inflamed : and the prevention is , to cast salt immediately into the fire upon the milk . The herb Persicaria , if it be well rub'd upon Warts , and then be laid in some fit place to putrifie , causes the Warts to wear away , as it rots : some say the like of fresh Beef . Many examples also there are of hurting living creatures , by the like means ; which I set not down , for fear of doing more harm , by the evil inclination of some persons into whose hands they may fall , then profit , by their knowing them to whom I intend this work . But , to make these operations of nature not incredible : let us remember how we have determin'd ; that every body whatever yields some steam , or vents a kind of vapour from it self ; and consider , how they must needs do so most of all , that are hot and moist , as bloud and milk , and all wounds and sores generally are . We see that the foot of a Hare or Bear leaves such an impression where the beast has passed , as a dog can discern it a long time after : and a Fox breaths out so strong a vapour , that the hunters themselvs can wind it a great way off , and a good while after he is parted from the place . Now , joyning this to the experiences we have already allow'd of , concerning the attraction of heat ; we may conclude that , if any of these vapours light upon a solid warm body , which has the nature of a source to them , they will naturally congregate and incorporate there : and , if those vapours be joyn'd with any medicative quality or body , they will apply that medicament better then any Chirurgeon can . Then , if the steam of bloud bloud and spirits carry with it , from the weapon or cloth , the balsamike qualities of the salve or powder ; and with them settle upon the wound : what can follow but a bettering in it ? Likewise , if the steam of the corruption that is upon the clod , carry the drying quality of the wind , which sweeps over it when it hangs high in the air , to the sore part of the cows foot ; why is it not possible that it should dry the corruption there , as well as it dryes it upon the hedge ; And , if the steam of burned milk can hurt , by carrying fire to the dug : why should not salt cast upon it be a preservative against it ? Or rather , why should not salt hinder the fire from being carried thither ? Since the nature of salt always hinders and suppresses the activity of fire : as we see by experience , when we throw salt into the fire below , to hinder the flaming of soot in the top of a chimney ; which presently ceases , when new fire from beneath doth not continue it . And thus we might proceed , in sundry other effects , to declare the reason and possibility , were we certain of the truth of them : therfore we remit this whole question to the authority of the testimonies . CHAP. XIX . Of three other motions belonging to particular bodies , Filtration , Restitution , and Electrical attraction . AFter these , let us cast our eye upon another motion , very familiar among Alchymists ; which they call Filtration . It is effected by putting one end of a tongue or label of Flannen , or Cotten , or Flax , into a vessel of water ; and letting the other end hang over the brim of it : And it will , by little and little , draw all the water out of that vessel ( so that the end which hangs q●t be lower then the superficies of the water ) ; and make it all come over into any lower vessel you will reserve it in . The end of this operation is , when any water is mingled with gross and muddy parts ( not dissolv'd in the water ) ; to separate the pure & light ones from the impure . By which we are taught , that the lighter parts of the water are those which most easily catch . And , if we will examine in particular , how 't is likely this business passes ; we may conceive that the body or linguet , by which the water ascends , being a dry one , some lighter parts of the water , whose chance it is to be near the climbing body of Flax , begin to stick fast to it : and then , they require nothing near so great force nor so much pressing , to make them climb up along the flax , as they would do to make them mount in the pure air , As you may see , if you hold a stick in running water , shelving against the stream : the water will run up along the stick , much higher then it could be forced up in the open air without any support ; though the agent were much stronger then the current of the stream . And a ball will , on a rebound , run much higher upon a shelving board , then it would if nothing touch'd it . And I have been told that , if an egsshell fill'd with dew be set at the foot of a hollow stick ; the Sun will draw it to the top of the shelving stick ; wheras without a prop , it will not stir it . With much more reason then , we may conceive that water , finding as it were little steps in the Cotton , to facilitate its journy upwards , must ascend more easily then those other things do ; so as it once receive any impulse to drive it upwards . For , the gravity , both of that water which is upon the Cotton , as also , of so many of the confining parts of water as can reach the Cotton , is exceedingly allay'd ; either by sticking to the Cotton , and so weighing in one bulk with that dry body , or else , by not tending down straight to the Center , but resting as it were upon a steep plain ( according to what we said of the arm of a Syphon that hangs very sloping out of the water , and therfore draws not after it a less proportion of water in the other arm that is more in a direct line to the Center ) : by which means the water , as soon as it begins to climb , comes to stand in a kind of cone ; neither breaking from the water below , ( its bulk being big enough to reach to it ) nor yet falling down to it . But our chief labour must be , to finde a cause that may make the water begin to ascend . To which purpose , consider how water of its own nature , compresses it self together , to exclude any other body lighter then it is . Now , in respect of the whole mass of the water , those parts which stick to the cotton are to be acounted muchlighter then water : not , because in their own nature they are so ; but for the circumstances which accompany and give them a greater disposition to receive a motion upwards , then much lighter bodies , whiles they are destitute of such helps . Wherfore as , the bulk of water weighing and striving downwards , it follows that , if there were any air mingled with it , it would , to possess a lesser place , drive out the aire : so here in this case , the water at the foot of the ladder of cotton , ready to climb with a very small impulse may be , after some sort , compared ( in respect of the water ) to air , by reason of the lightness of it ; and , consequently , is forced up by the compressing of the rest of water round about it . Which no faster gets up , but other parts at the foot of the ladder follow the first , and drive them still upwards along the tow ; and new ones drive the second , and others the third , and so forth : so that with ease they climb up to the top of the filter , still driving one another forwards : as you may do a fine towel through a musket barrel , which , though it be too limber to be thrust straight through , yet , craming still new parts into it , at length you will drive the first quite through . And thus , when these parts of water are got up to the top of the vessel on which the filter hangs , and over it on the other side ; by sticking still to the tow , and by their natural gravity , against which nothing presses on this side the label : they fall down again by little and little , and by drops break again into water in the vessel set to receive them . But now if you ask , why it will not drop , unless the end of the label that hangs be lower then the water ? I conceive it is , because the water , which is all along upon the flannen , is one continued body hanging together , as it were a thrid of wire ; and is subject to like accidents as such a continued body is . Now , suppose you lay wire upon the edge of the basin , which the filter rests on ; and so make that edge the Centre to ballance it upon : if the end that is outermost be heaviest , it will weigh down the other ; otherwise , not . So fares it with this thrid of water : if the end of it that hangs out of the pot be longer , and consequently heavier , then that which rises ; it must needs raise the other upwards , and fall it self downwards . Now , the raising of the other implies lifting more water from the Cistern ; and the sliding of it self further downwards is the cause of its converting into drops . So that the water in the cistern serves like the flax upon a distaff ; and is spun into a thrid of water , still as it comes to the flannen , by the drawing it up , occasion'd by the overweight of the thrid on the other side of the center . Which to express better by a similitude in a solid body : I remember I have oftentimes seen , in a Mercers shop , a great heap of massy gold lace lie upon their stall ; and a little way above it , a round smooth pin of wood , over which they use to have their lace when they wind it into bottoms . Now , over this pin , I have put one end of the lace ; & , as long as it hung no lower then the board upon which the rest of the lace did lie , it stird'd not : for as the weight of the loose end carried it one way , so the weight of the otherside , where the whole was , drew it the otherway ; & in this manner kept it in equalibrity . But , as soon as I drew on the hanging end to the heavier then the climbing side , ( for , no more weights then is in the air , that which lies upon the board having another center ) ; then it began to roule to the ground : and still drew up new parts of that which lay upon the board , till all was tumbled down upon the floor . In the same manner it hap'nes to the water ; in which , the thrid of it upon the filter is to be compared fitly to that part of the lace which hung upon the pin , and the whole quantity in the cistern is like the bulk of lace upon the Shopboard : for , as fast as the filter draws it up , 't is converted into a thrid like that which is already upon the filter ; in like manner as the wheel converts the flax into yarn , as fast as it draws it out from the distaff . Our next consideration will very aptly fall upon the motion of those things which , being bent , leap with violence to their former figure : wheras others return but a little ; and others stand in that ply , wherin the bending hath set them . For finding the reason of which effects , our first reflection may be , to note that a Superficies , which is more long then broad , contains a less floor , then that whose sides are equal , or nearer being equal : and that , of those surfaces whose lines and angles are all equal , that which hath most sides and angles contains still the greater floor . Whence it is that Mathematicians conclude a circle to be the most capacious of all figures : and what they say of lines in respect of a superficies , the same , with proportion , they say of surfaces , in respect of the body contained . And accordingly , we see by consequence , that , in the making a bag of a long napkin ; if the napkin be sew'd together longwise , it holds a great deal less , then if it be sewd together broadwise . By this we see plainly , that if any body , in a thick and short figure , be forced into a thinner ( which , by becoming thinner , must likewise become either longer or broader ; for what it loses one way , it must get another ) ; then that superficies must needs be stretched : which , in our case , is a Physical outside , or material part of a solid body ; not a Mathematical consideration of an indivisible Entity . We see also that this change of figures happens in the bending of all those bodies , wherof we are now enquiring the reason , why some of them restore themselves to their original figures , and others stand as they are bent . Then , to begin with the latter sort : we find that they are of a moist nature ; as , among metalls , lead and tin , and , among other bodies , those ●which we account soft . And we may determine that this effect proceeds , partly from the humidity of the body that stands bent ; and partly from a driness peculiar to it , that comprehends and fixes the humidity of it . For , by the first , they are render'd capable of being driven into any figure , which nature or art desires : and , by the second , they are preserv'd from having their gravity put them out of what figure they have once receiv'd . But , because these two conditions are common to all solid bodies ; we may conclude that , if no other circumstance concur'd , the effect arising out of them would likewise be common to all such : and therfore , where we find it otherwise , we must seek further for a cause of that transgression . As for example , if you bend the bodies of young trees , or the branches of others ; they will return to their due figure . 'T is true , they will somtimes lean towards that way they have been bent : as may be seen even in great trees after violent tempests , and generally the heads of trees , & the ears of corn , and the grown hedg rows will all bend one way in some countries , where some one wind has a main predominance and reigns most continually ; as near the Seashore upon the western coast of England ( where the South-West wind blows constantly the greatest part of the year ) may be observed : but this effect , proceeding from a particular and extraordinary cause , concerns not our matter in hand . We are to examine the reason of the motion of Restitution , which we generally see in young trees , and branches of others ; as we said before . In such we see that the earthy part which makes them stiff ( or rather stark ) abounds more , then in the others that stand as they were bent ; at least in proportion to their natures : but I conceive this is not the cause of the effect we enquire about ; but that 't is a subtile spirit which hath a great proportion of fire in it . For as , in rarefaction , we found that fire , which was either within or without the body to be rarified , did cause the rarefaction ; either by entring into it , or by working within it : so , seeing here the question is , for a body to go out of a lesser superficies , into a greater ( which is the progress of rarefaction , and hapen's in the motion of restitution ) ; the work must needs be done by the force of heat . And because this effect proceeds , evidently , out of the nature of the thing in which it is wrought ; and not from any outward cause : we may conclude , it has its origine from a heat within the thing it self ; or else that was in it , and may be press'd to the outward parts of it , and would sink into it again . As for example , when a young tree is bended , both every mans conceit is , and the nature of the thing makes us believe , that the force , which brings the tree back again to its figure , comes from the inner side that is bent ; which is compress'd together , as being shrunk into a circular figure from a straight one : for , when solid bodies that were plain on both sides are bent , so as on each side to make a portion of a Circle ; the convex superficies will be longer then it was before when it was plain , but the concave will be shorter . And therfore we may conceive that the spirits , which are in the contracted part , ( being there squeez'd into less room , then their nature well brooks ) work themselvs into a greater space ; or else , that the spirits , which are crush'd out of the convex side by the extension of it , remain besieging it and strive to get in again , ( in such manner as we have declared when we spoke of attraction , wherin we shew'd how the emited spirits of any body will move to their own source , and settle again in it , if they be within a convenient compass ; ) and accordingly bring back the extended parts to their former situation : or rather , that both these causes , in their kinds , concur to drive the tree into its natural figure . But , as we see , when a stick is broken , 't is very hard to replace all the splinters , every one in its proper situation ; so it must of necessity fall out in this bending , that certain insensible parts , both inward and outward , are therby displaced , and can hardly be perfectly rejoynted . Whence it follows that , as you see the splinters of a half broken stick , meeting with one another , hold the stick somwhat crooked ; so these invisible parts do the like , in such bodies as , after bending , stand a little that way : but , because they are very little ones , the tree or branch , that has been never so much bended , may ( so nothing be broken in it ) be set strait again by pains , without any notable detriment of its strength . And thus you see the reason of some bodies returning in part to their natural figures after the force leaves them that bent them . Out of which you may proceed to those bodies that restore themselvs entirely : whereof steel is the most eminent . And , of it , we know , that there is a fiery spirit in it , which may be extracted out of it ; not only by the long operations of calcining , digesting , and distilling it ; but even by gross heating , and then extinguishing it in wine and other convenient Liquors , as Physicians use to do . Which is also confirm'd , by the burning of steel-dust in the flame of a candle , before it has been thus wrought upon ; which after-wards it will not do : wherby we are taught that , originally , there are store of spirits in steel , till they are sucked out . Being then assured that in steel there is such abundance of spirits , and knowing that it is the nature of spirits to give a quick motion , and seeing that duller spirits in trees make this motion of Restitution ; we need seek no further , what it is that doth it in steel , or in any other things that have the like nature : which , through the multitude of spirits that abound in them , ( especially steel ) returns back with so strong a jerk , that their whole body will tremble a great while after , by the force of its own motion . By what is said , the nature of those bodies which shrink and stretch may easily be understood : for , they are generally composed of stringy parts , to which if humidity happen to arrive , they grow therby thicker and shorter . As we see that drops of water , getting into a new rope of a well , or into a new cable , will swell it much thicker ; and by consequence , make it shorter . Galileus notes such wetting to be of so great efficacy , that it will shrink a new cable , and shorten it notably ; notwithstanding the violence of a tempest , & the weight and jerks of a loaden ship , strain it what is possible for them to stretch it . Of this nature leather seems to be , and parchment , and divers other things : which , if they be proportionably moistned ( and no exteriour force apply'd to extend them ) , will shrink up ; but if they be overweted , they will become flaccide . Again , if they be suddenly dryed , they 'l shrivel up ; but , if they be fairly dried after moderate weting , they will extend themselvs again to their first length . The way having been open'd ( by what we have discoursed , before we came to the motion of Restitution ) towards the discovery of the manner how heavy bodies may be forced upward , contrary to their natural motion ; by very smal means in outward appearance : let us now examine ( upon the same grounds ) , if like motions to this of water , may not be done in some other bodies , in a subtiler manner . In which more or less needs not trouble us ; since we know , that neither quantit●●or the operations of it consist in an indivisible , or are limited or determin'd by periods they may not pass . 'T is enough for us to find a ground for the possibility of the operation : and then the perfecting and reducing of it to such a height , as at first might seem impossible & incredible , we may leave to the Oeconomy of wise nature . He that learns to read , write , or play on the Lute , is , in the beginning , ready to lose heart at every step ; when he considers with what labour , difficulty , and slowness he joyns the letters , spells syllables , forms characters , fits and breaks his fingers ( as though they were upon the rack ) , to stop the right frets , and touch the right strings : and yet you see how strange a dexterity is gain'd in all these by industry and practise ; and readiness beyond what we could imagine possible , if we saw not dayly the effects . If then we can but arrive to decipher the first characters of the hidden Alphabet we are now taking in hand , and can but spellingly read the first syllables of it , we need not doubt , but that the wise Author of nature , in the masterpiece of the creature ( which was to express the excellency of the workman ) , would with excellent cunning & art dispose all circumstances so aptly , as to speak readily a compleat language rising from those Elements ; and that should have as large an extent in practise and expression , beyond those first principles , which we like children only lisp out , as the vast discourses of wisest & most learned men are beyond the spellings of infants : and yet those discourses spring from the same root , as the other spellings do , and are but a raising of them to a greater height ; as the admired musick of the best player on a Lute or Harp that ever was is derived from the harsh twangs of course Bowstrings , which are composed together and refined , till at length they arrive to that wonderful perfection . And so , without scruple , we may , in the business we are next falling upon , conclude , that the admirable and almost miraculous effects we see are but the elevating-to-a-wonderful-height those very actions and motions , which we shall produce as causes and principles of them . Let us then suppose a solid hard body , of an unctuous nature ; whose parts are so subtile and fiery , that , with a little agitation , they are much rarified and breath out in steams , ( though they be too subtile for our eyes to discern ) , like the steam that issues from sweating men or horses , or that which flyes from a candle when 't is put out : but that these steams , as soon as they come into the cold air , are by that cold suddenly condens'd again , and , by being condens'd , shorten themselvs , and by little and little retire , till they settle themselvs upon the body from whence they sprung ; in such manner as you may observe the little tender horns of Snails use to shrink back , if any thing touch them , till they settle in little lumps upon their heads If , I say , these strings of bituminous vapours should , in their way outwards , meet with any light and spungy body , they would pierce into it , and settle in it : and , if it were of a competent bigness for them to wield , they would carry it with them which way soever they go ; so that , if they shrink back again to the fountain from whence they came , they must needs carry back with them the light spungy body they have fixed their darts in . Consider , then , that , how much heat rarifies , so much cold condenses ; and therfore such parts as by agitation were spun out into a subtile thrid of an inch long ( for example ) as they cool , grow bigger and bigger , and consequently shorter and shorter : till at length , they gather themselvs back into their main body , and there they settle again in cold bitumen as they were at first ; and the light body they stick to is drawn back with them , and consequently sticks to the superficies of the bitumen . As if something were tyed at one end of a lu●estring extended to its utmost capacity , and the other end were fastned to some pin ; as the string shrinks up , so that which is tyed at it must needs move nearer and nearer the pin : which artifice of nature jugglers imitate , when , by means of an unseen , hair , they draw light bodies to them . Now , if all this operation be done , without your seeing the little thrids which cause it ; the matter appears wonderful and strange : But , when you consider this progress that we have set down , you will judge it possible . And this seems to be the case of those bodies which we call Electrical ; as yellow Amber , Jet , and the like : all which are of a bituminous unctuous nature ; as appears by their easie combustibility and smel , when they are burned . And if some do not so apparently shew this unctuous nature , it is because either they are too hard , or else they have a high degre of aqueous humidity joyn'd with their unctuosity : and in them the operation will be duller in that proportion . For , as we see that unctuous substances are more odoriferous then others , and send their streams further off and more efficaciously ; so we cannot doubt but such bodies as consist in a moist nature accordingly send forth their emanations in a feebler proportion . Yet , that proportion will not be so feeble , but they may have an Electrical effect , as well as the more efficacious Electrical bodies : which may be perceptible , if exact experience be made by an instrument like the Marriners needle ; as our learned Countryman Dr. Gilbert teaches . But , that , in those eminent agents , the spirits , wherby they attract , are unctuous , is plain , because the fire consumes them and so , if the agents be over heated , they cannot work : but moderate heat , even of fire , encreases their operation . Again , they are clog'd by mysty air , or wettine : and likewise , are pierc'd through and cut asunder by spirit of wine , or aquae ardentes ; but oyl doth not hurt them . Likewise , they yield more spirits in the Sun then in the shade ; and they continue longer , when the air is cleard by North or Eastern winds . They require to be polish'd ; either because the rubbing , which polish'd them , takes off from their surfaces the former emanations , which returning back stick upon them , and so hinder the passage of those that are within : or else , because their outsides may be foul ; or lastly , because the ports may be dilated by that smoothing . Now , that hardness and solidity is required , argues that these spirits must be quick ones ; that they may return smartly , and not be lost through their languishing in the air . Likewise , that all bodies , which are not either exceeding rare , or else set on fire , may be drawn by these unctuous thrids , concludes that the quality by which they do it is a common one , that hath no particular contrarieties : such an one as we see in grease or in pitch , to stick to any thing ; from which in like manner nothing is exempted , but fire and air . And lastly , that they work most efficaciously when they are heated by rubbing , rather then by fire , shews that their spirits are excitated by motion , and therby made to fly abroad ; in such manner as we see in Pomanders and other perfumes , which must be heated if you will have them communicate their scent . And a like effect as in them , agitation doth in Jet , yellow Amber , and such other Electrical bodies ; for , if , upon rubbing them , you put them presently to your nose , you wil discern a strong bituminous smel in them . All which circumstances shew , that this electrical virtue consists in a certain degree of rarity or density of the bodies unctuous emanations : Now , if these refined and viscuous thrids of Jet or Amber , in their streaming abroad , meet with a piece of straw , or hay , or dried leaf , or some such light and spungy body ; 't is no marvel if they glew themselvs to it like birdlime : and that in their shrinking back ( by being condens'd again and repuls'd , through the coldness of the air ) they carry it along with them to their entire body . Which they that only see the effect , and cannot penetrate into a possibility of a natural cause therof , are much troubled withal . And this seems to me to bear a fairer semblance of truth , then what Cabeus delivers for the cause of Electrical attractions : whose speculation herein , though I cannot allow for solid , yet I must for ingenious . ( And certainly even errours are to be commended , when they are witty ones ; and proceed from a casting-further-about then the beaten Tract of verbal learning , or rather terms , which explicate not the nature of the thing in question ) . He sayes that the coming of straws and such other light bodies to Amber , Jet , and the like , proceeds from a wind , raised by the forcible breaking out of subtile emanations from the Electrical bodies into the air which brings those light bodies along with it to the Electrical ones . But this discourse cannot hold . For , First , 't is not the nature of unctuous emanation ( generally speaking ) to cause smart motions singly of themselvs . Secondly , although they should raise a wind , I do not comprehend how this wind should drive bodies directly back to the source that raised it ; but rather any other way ; and so , consequently , should drive the light bodies , it meets with in its way , rather from , then towards the Electrical body . Thirdly , if there should be such a wind raised , and it should bring light bodies to the Electrical ones ; yet it could not make them stick therto ; which we see they do , turn them which way you will ; as though they were glew'd together . Neither do his experiences convince any thing . For , what he saies , that the light bodies are somtimes brought to the Electrical body with such a violence , that they rebound back from it , and then return again to it , makes rather against him : for , if wind were the cause of their motion , they would not return again , after they had leaped back from the Electrical body ; no more then we can imagine that the wind it self doth . The like is of his other experience ; when he observ'd that , some little grains of Saw-dust hanging at an Electrical body , the furthermost of them not only fell off , but seem'd to be driven away forcibly : for , they did not fall directly down , but side-wayes ; and besides , flew away with a violence and smartness , that argued some strong impulse . The reason wherof might be , that , new emanations might smite them ; which , not sticking and fast'ning upon them , wherby to draw them nearer , must needs push them further : or it might be that the emanations , to which they were glew'd , shrinking back to their main body , the later grains were shoulder'd off by others that already besieg'd the Superficies ; and then , the emanations retiring swiftly , the grains must break off with a force : or else we may conceive it was the force of the air that bore them up a little , which made an appearance of their being driven away ; as we see feathers and other light things descend not straight down . CHAP. XX. Of the Loadstones generation ; and its particular motions . THere is yet remaining the great Mystery of the Loadstone to discourse of : Which all Authors , both ancient and modern , have agreed upon as an undeniable example and evidence of the shortness of mans reach in comprehending , and of the impossibility of his reason in penetrating into and explicating such secrets , as nature hath a mind to hide from us . Wherfore our Reader ( I am sure ) will not , in this subject , expect clear satisfaction or plain demonstrations , at our hands : but will judg we have fairly acquitted our selves , if what we say be any whit plausible . Therefore , to use our best indeavours to content him ; let us reflect upon the disposition of parts of this habitable Globe , wherof we are Tenants for life : And we shall find that the Sun , by his constant course under the Zodiack , heats a great part of it unmeasurably more then he doth the rest . And consequently , that this Zodiack , being in the mid'st between two ( as it were ) ends , which we call the Poles ; these Poles must necessarily be extremely cold , in respect of the Torrid Zone : for , so we call that part of the earth which lies under the Zodiack . Now , looking into the consequence of this , we find that the Sun , or the Suns heat which reflects from the earth in the Torrid Zone , must rarifie the air extremely ; and , according to the nature of all heat and fire , must needs carry away from thence many parts of the air and earth sticking to that heat , in such sort as we have formerly declared . Whence it follows , that other air must necessarily come from the Regions towards both the Poles , to supply what is carried away from the middle ; as is the course in other fires , and as we have explicated above * . Especially considering that the air , which comes from the Polewards , is heavier then the air of the Torrid Zone , and therfore , must naturally press to be still nearer the earth ; and so , as it were shoulders on the air of the Torrid Zone towards the circumference , by rolling into its place : and this , in great quantities ; and consequently , the polar air must draw a great train after it . Which , if we consider the great extent of the Torrid Zone , we shall easily perswade our selvs , must reach on each side , to the very Pole. For , taking from Archimedes , that the Spherical Superficies of a portion of a Sphere is , to the Superficies of the whole Sphere , according as the parts of the axis of that Sphere , comprised within the said portion , is to the whole axis : and considering that ( in our case ) the part of the axis comprised within the Torrid Zone is , to the whole axis of the earth , in about the proportion of 4. to 10 : it must of necessity follow , that a fire or great heat , reigning in so vast an extent , will draw air very powerfully from the rest of the world . Neither let any man apprehend , that this course , of the Sun 's elevating so great quantities of Atoms in the Torrid Zone , should hinder the course of gravity there . ( For , first , the medium is much rarer in th● Torrid Zone , then in other parts of the earth ; and therfore the force of the descending Atoms needs not be so great there as in other places , to make bodies descend there as fast as they do elsewhere . Secondly , there being a perpetual supply of fresh air from the Polar parts , streaming continually into the Torrid Zone ; it must of necessity happen that , in the air , there come Atoms to the Torrid Zone , of that grossness that they cannot suddenly be so much rarified as the subtiler parts of air that are there : and therfore , the more those subtiler parts are rarified , and therby happen to be carried up ; the stronger and the thicker the heavier Atoms must descend . And thus this concourse of air from the Polar parts maintains gravity under the Zodiack ; where otherwise all would be turned into fire , and so have no gravity . Now , who considers the two Hemispheres , which , by the Equator are divided , will find that they are not altogether of equal complexions ; but that our Hemisphere , in which the Northpole is comprised , is much dryer then the other , by reason of the greater continent of land in this , and the vast tract of Sea in the other ; and therfore , the supply which comes from the divers Hemispheres must needs be of different natures ; that which comes from towards the Southpole , being compared to that which comes from towards the North , as the more wet to the more dry . Yet , of how different complexions soever they be , you see they are the emanations of one and the same body . Not unlike to what nature hath instituted in the rank of Animals : among whom the Male and Female are so distinguish'd by heat and cold , moisture and drought , that nevertheless all belongs but to one nature ; and that , in degrees , though manifestly different , yet so near together , that the body of one is , in a manner , the same thing , as the body of the other . Even so , the complexions of the two Hemispheres are in such sort different in the same qualities , that nevertheless they are of the same nature ; and are unequal parts of the same body which we call the Earth . Now , Alchimists assure us , that , if two extractions of one body meet together , they will incorporate one with the other ; especially , if there be some little difference in the complexion of the extractions . Whence it follows , that these , two streams of air , making up one continuate floud of various currents , ●om one end of the world to the other ; each stream that come to the Equator from its own Pole by the extraction of the Sun , and that is still supply'd with new matter flowing from its own Pole to the Equator , before the Sun can sufficiently rarifie and lift up the Atomes that came first Perpendicularly under its beams , ( as it uses to happen in the effects of Physical causes , which cannot be rigorously ajusted , but must have some latitude ; in which nature inclines ever rather to abundance then to defect ) , will pass even to the other pole , by the conduct of his fellow , in case he be by some occasion driven back homewards . For , as we see in a Bowl or Pail full of water , or rather in a Pipe , through which the water runs along ; if there be a little hole at the bottome or side of it , the water will wriggle and change its course to creep out at that Pipe : especially if there be a little spiggot , or quill at the outside of the hole , that by the narrow length of it helps in some sort ( as it were ) to suck it . So , if any of the files of the army or floud of Atoms , sucked from one of the Poles to the Equator , do there find any gaps , or chinks , or lanes of retiring files in the front of the other poles battalia of atomes ; they will press in there , ( in such mannner as we have above declared that water doth by the help of a label of cotten ; and as is exemplyfied in all the attractions of venime by venimous bodies , wherof we have given many examples above ) : and they will go along with them the course they go . For as , when a thick short gilded ingot of silver is drawn out into a long subtile wyre ; the wyre , continuing still perfectly guilded all over , manifestly shews that the outside and the inside of the ingot strangely meet together , and intermix in the drawing out : so this little stream , which ( like an Eddy current ) runs back from the Equator towards its own Pole , will continue to the end still tincted with the mixture of the other Poles atoms , it was incorporated with at his coming to the Equator . Now , that some little rivolets of air and atoms should run back to their own Pole , contrary to the course of their main stream , will be easy enough to conceive ; if we but consider that , at certain times of the year , winds blow more violently and strongly from some determinate part or Rombe of the world , then they do at other times , and from other parts . As for example ; our East India Marriners tell us of the famous Monsones they find in those parts : whch are strong winds that reign constantly six moneths of the year from one polewards , and the other six moneths from the other pole ; & beginning precisely about the Suns entring into such a sign or degree of the Zodiac , and continue til about its entrance into the opposite degree . And , in our parts of the world , certain smart Easterly or Northeasterly winds reign about the end of March and beginning of April ; when it seems that some snows are melted by the spring heats of the Sun. And other winds have their courses in other seasons , upon other causes . All which evidently convince , that the course of the air and vapours , from the poles to the Equator , cannot be so regular and uniform , but that many impediments and crosses light in the way , to make breaches in it ; and therby to force it in some places to an opposite course . In such sort as we see happens in eddy waters , and in the course of a tide ; wherin the stream , rūning swiftly in the middle , beats the edges of the water to the shore , and therby makes it run back at the shore . And hence we may conclude that , although the main course of air & atoms ( for example , from North to South , in our Hemisphere ) can never fail of going on towards the Equator , constantly at the same rate , in gross ; nevertheless , in several particular little parts of it , ( and especially at the edges of those streams that are driven on faster then the rest , by an extraordinary and accidental violent cause ) it is variously interrupted , and somtimes intirely stop'd , and other times even driven back to the Northwards . And , if peradventure any man should think that this will not fall out ; because each stream seems to be always coming from his one Pole to the Equator , and therfore will oppose and drive back any bodies that with less force should strive to swim against it ; or , if they stick to them , will carry them back to the Equator . We answer , that we must not conceive the whole air in body doth every where equally incroach from the Polewards upon the Torrid Zone ; but , as it were , in certain brooks or rivulets , according as the contingency of all causes put together makes it fall out . Now then , out of what we have said , it will follow , that ; since all the air in this our Hemisphere is , as it were , strew'd over and sow'd with abundance of Northern atoms ; and that some brooks of them are in station , others in a motion of retrogradation back to their own North Poles : the Southern atoms ( which , coming upon them at the Equator , do not only press in among them , wherever they can find admittance , but also go on forwards to the North Poles in several files by themselvs ; being driven that way by the same accidental causes , which make the others retire back ) , seizing in their way upon the northern ones , in such manner as we described in filtration , and therby creeping along by them wherever they find them standing stil , and going along with them wherever they find them going back , must of necessity find passage in great quantites towards and even to the North Pole ; though some parts of them will ever and anon be check'd in this their journey by the main current prevailing over some accidental one , and so be carried back again to the Equator , whose line they had crossed . And this affect cannot choose but be more or less , according to the seasons of the year . For , when the Sun is in the Tropick of Capricorn , the southern atoms will flow in much more abundance , and with far greater speed , into the Torrid Zone , then the northern atoms can ; by reason of the Suns approximation to the South , and his distance from the North Pole : since he works faintest , where he is furthest off ; and therfore from the North no more emanations or Atoms will be drawn , but such as are most subtilised and duly prepared for that course . And , since only these selected bands do now march towards the Equator ; their files must needs be thinner , then when the Suns being in the Equator or Tropick of Cancer wakens and musters up all their forces . And consequently , the quiet parts of air between their files ( in which like Atoms are also scatter'd ) are the greater ; wherby the advenient Southern Atoms have the larger filter to climb up by . And the like happens in the other Hemisphere , when the Sun is in the Tropick of Cancer ; as who will bestow the pains to compare them , will presently see . Now then , let us consider what these two streams thus incorporated , must of necessity do in the surface or upper parts of the Earth . First , 't is evident they must needs penetrate a pretty depth into the Earth : for so freezing perswades us ; and much more , the subtile penetration of divers more spiritual bodies , of which we have sufficiently discoursed above . Now , let us conceive that these steams find a body , of a convenient density to incorporate themselvs in , in the way of density ; as we see fire doth in iron , and in other dense bodies : and this not for an hour or two , as happens in fire ; but for years : as I have been told that , in the extreme cold hills in the Peak in Darbyshire , happens to the dry Atoms of cold ; which are permanently incorporated in water by long continual freezing , and so make a kind of Chrystal . In this case , certainly it must come to pass , that this body will become in a manner , wholly of the nature of these steams ; which being drawn from the Poles that abound in cold and driness , ( for others , that have not these qualities , do not contribute to the intended effect ) , the body is aptest to become a stone : for so we see that cold and drought turns the superficial parts of the earth into stones & rocks ; & accordingly , wherever cold & dry winds reign powerfully , all such Countries are mainly rocky . Now then , let us suppose this stone to be taken out of the earth and hang'd in the air , or set conveniently on some little pin ; or otherwise put in liberty , so as a small impulse may easily turn it any way : it will in this case certainly follow , that the end of the stone , which in the earth lay towards the North pole , will now in the air convert it self , in the same manner , towards the same point ; and the other end , which lay towards the South , turn by consequence to the South . I speak of these Countries which lie between the Equator and the North ; in which of necessity the stream going from the North to the Equator must be stronger then the opposite one . Now , to explicate how this is done . Suppose the stone hang'd East and West freely in the air ; the steam , which is drawn from the North Pole of the earth , ranges along by it in its course to the Equator ; and , finding in the stone the South steam ( which is grown innate to it ) very strong , it must needs incorporate it self with it , and most by those parts of the steam in the stone which are strongest ; which are they that come directly from the North of the stone , ( by which I mean that part of the stone that lay Northward in the Earth , and that still looks to the North pole of the Earth now it is in the air ) . And therfore , the great floud of atoms coming from the North pole of the earth will incorporate it self most strongly , by the North end of the stone , with the little floud of Southern atomes it findes in the stone : for that end serves for the coming out of the Southern atomes , and sends them abroad ; as the South end doth the Northern steam , ( since the steams come in at one end , and go out at the other . ) From hence we may gather , that this stone will joyn and cleave to its attractive ; whenever it happens to be within the Sphere of its activity . Besides , if , by some accident it should happen , that the atomes or steams , which are drawn by the Sun from the Polewards to the Equator , should come stronger from some part of the earth , which is on the side hand of the Pole , then from the very Pole it self ; in this case the stone will turn from the Pole towards that side . Lastly , whatever this stone will do towards the Pole of the earth ; the very same a lesser stone of the same kind will do towards a greater . And , if there be any kind of other substance that has participation of the nature of this stone , such a substance will behave it self towards this stone , in the same manner as such a stone behaves it self towards the earth : all the Phenomens whereof may be the more plainly observed , if the stone be cut into the form of the earth . And thus , we have found a perfect delineation of the Loadstone , from its causes . For , there is no man so ignorant of the nature of a Loadstone , but he knows that the properties of it are to tend towards the North ; to vary somtimes ; to joyn with another Loadstone ; to draw iron to it : and such like , whose causes you see deliver'd . But , to come to experimental proofs and observations on the Loadstone , by which it will appear that these causes are well esteem'd and apply'd ; we must be beholding to that admirable searcher of the nature of the Loadstones Dr. Gilbert : by means of whom and Dr. Harvey , our Nation may claim , even in this latter age , as deserved a crown for solid Philosophical learning ; as , for many ages together , it hath done formerly for acute and subtile speculations in Divinity . But , before I fall to particulars , I think it worth warning my Reader , how this Great Man arrived to discover so much of Magnetical Philosophy ; that he likewise , if he be desirous to search into nature , may , by imitation , advance his thoughts and knowledge that way . In short , then ; all the knowledg he got of this subject was by forming a little Loadstone into the shape of the earth . By which means he compassed a wonderful design , which was , to make the whole globe of the earth maniable : for , he found the properties of the whole earth in that little body ; which he therfore called a Terrella , or little earth , and which he could manage and try experiences on , at his will. And in like manner , any man , that has an aim to advance much in natural Sciences , must endeavour to draw the matter he enquires of into some smal model , or into some kind of manageable method ; which he may turn and wind as he pleases : and then let him be sure , if he hath a competent understanding , that he will not miss of his mark . But , to our intent ; the first thing we are to prove is , that the Loadstone is generated in such sort as we have described . For proof wherof , the first ground we will lay shall be to consider how , in divers other effects , it is manifest , that the differences of being exposed to the North or to the South , cause very great variety in the same thing : as hereafter , we shall have occasion to touch , in the barks and grains of trees , and the like . Next , we find by experience , that this virtue of the Loadstone is receivd into other bodies that resemble its nature , by heatings and coolings : for , so it passes in iron bars , which , being throughly heated , and then laid to cool North and South , are therby imbued with a Magnetick virtue ; heat opening their bodies , and disposing them to suck in such atoms as are convenient to their nature , that flow to them whiles they are cooling . So that we cannot doubt , but convenient matter , fermenting in its warm bed under the earth , becomes a Loadstone ; by the like sucking in of affluent streams , of a like complexion to the former . And it fares in like manner with those fiery instruments ( as fireforks , tongues , shovels ; and the like ) which stand constantly upwards and downwards ; for they , by being often heated and cool'd again , gain a very strong verticity , or turning to the Pole : and indeed , they cannot stand upwards and downwards so little a while , but they will in that short space gain a manifest verticity ; and change it at every turning . Now , since the force and vigour of this verticity is in the end that stands downwards ; 't is evident that this effect proceeds out of an influence receiv'd from the earth . And because in a Load-stone ( made into a globe , or consider'd so , to the end you may reckon Hemispheres in it , as in the great earth ) either Hemisphere gives to a needle touch'd upon it , not only the virtue of that Hemisphere where it is touch'd , but likewise the vertue of the contrary Hemisphere : we may boldly conclude , that the virtue which a Loadstone is impregnated with , in the womb or bed of the earth where it is form'd and grows , proceeds as well from the contrary Hemisphere of the earth , as from that wherin it lyes ; in such sort , as we have above described . And , as we feel oftentimes in our own bodies , that some cold we catch remains in us a long while after the taking it ; and somtimes seems even to change the nature of some part of our body , into which it is chiefly enter'd and hath taken particular possession of : so that , whenever new atoms of the like nature again range about in the circumstant air , that part , so deeply affected with the former ones of-kin to these , in a particular manner seems to rissent and attract them to it ; and to have its guests within it ( as it were ) waken'd and rous'd up , by the strokes of the advenient ones that knock at their doors . Even so ( but much more strongly , by reason of the longer time and less hinderances ) we may conceive , that the two virtues or atoms , proceeding from the two different Hemisphere , constitute a certain permanent and constant nature in the stone that imbibes them : which , then , we call a Loadstone ; and is exceeding sensible ( as we shall hereafter declare ) of the advenience to it of new atoms , a like in nature and complexion to those it is impregnated with . And this virtue , consisting in a kind of softer and tenderer substance then the rest of the stone , becomes thereby subject to be consumed by fire . From whence we may gather the reason , why a Loadstone never recovers its magnetick virtue , after it hath once lost it ; though iron doth : for the humidity of iron is inseparable from its substance ; but the humidity of a Loadstone ; which makes it capable of this effect , may be quite consumed by fire , and so the stone may be left too dry , for ever being capable of imbibing any new influence from the earth , unless it be by a kind of new making it . In the next place , we are to prove , that the Loadstone works in that manner we have shew'd . For which end , let us consider how the atoms , that are drawn from each Pole and Hemisphere of the earth to the Equator , making up their course by a manuduction of one another , the hindermost cannot chose but still follow on after the formost . And , as it happens in filtration by a cotton cloath , if some one part of the cotton have its disposition to the ascent of the water more perfect and ready , then the other parts have ; the water will assuredly ascend faster in that part , then in any of the rest : so , if the atoms find a greater disposition for their passage , in any one part of the Medium they range through , then in another ; they will certainly not fail of taking that way , in greater abundance and with more vigour and strength , then any other . But 't is evident that , when they meet with such a stone as we have described , the helps , by which they advance in their journey , are notably encreas'd by the floud of atoms they meet coming out of that stone ; which being of the nature of their opposite pole , they seise greedily upon them , and therby pluck themselvs faster on : like a Ferry man , that draws on his boat the swiftlier , the more vigourously he t●gs and pulls at the rope that lyes thwart the river for him to hale himself over by . And therfore , we cannot doubt but this floud of atoms , streaming from the pole of the earth , must needs pass through that stone , with more speed and vigour then they can do any other way . And , as we see in the running of water , if it meets with any lower cranies then the wide channel it streams in ; it will turn out of its straight way , to glide along there where it findes an easier and more declive bed to tumble in : so these atoms will infallibly deturn themselvs from their direct course , to pass through such a stone , as far as their greater conveniency leads them . And , what we have said of these atoms , which from the Poles range through the vast sea of air to the Equator , is likewise to be appli'd to those atoms which issue out of the stone : so that we may conclude , that , if they meet with any help which may convey them on with more speed and vigour , then whiles they stream directly forwards ; they will likewise deturn themselvs from directly forwards , to take that course . And , if the stone it self be hang'd so nicely , that a less force is able to turn it about , then is requisite to turn awry , out of its course , the continued stream of atoms which issues from the stone : in this case , the stone it self must needs turn towards that stream , which climbing and filtring it self along the stones stream , draws it out of its course ; in such sort as the nose of a Weather-cock buts it self into the wind . Now , then , it being known , that the strongest stream comes directly from the North , in the great earth ; and that the Southern stream of the Terrella , or Loadstone , ( proportion'd duly by nature to incorporate with the North stream of the earth ) issues out of the north end of the stone ; it follows plainly that , when a Loadstone is situated at liberty , its North and must necessarily turn towards the North pole of the World. And it will likewise follow , that , whenever such a stone meets with another of the same nature and kind , they must comport themselvs to one another in like sort : that is , if both of them be free and equal , they must turn themselvs to or from one another ; according as they are situated in respect of one another . So that , if their axis be parallel , and the South pole of the one and the North of the other look the same way , they will send proprtionate and greeing streams to one another from their whole bodies , that will readily mingle and incorporate with one another , without turning out of their way , or seeking any shorter course , or chāging their respects to one another . But , if the poles of the same denomination look the same way , and the loadstones do not lie so as to have their axis parallel , but that they incline to one another : then they will work themselvs about , till they grow , by their opposite poles , into a straight line ; for the same reason , as we have shew'd of a loadstones turning to the pole of the earth . But , if only one of the loadstones be free , and the other fixed , and that they lie inclined , as in the former case ; then , the free stone will work himself , till his pole be opposite to that part of the fixed stone , from whence the stream which agrees with him issues strōgest ; for that streā is to the free loadstone , as the Northern streā of the earth is to a loadstone compared to the earth . But withal , we must take notice that , in this our discourse , we abstract from other accidents ; and particularly , from the influence of the earths streams into the loadstones : which will cause great variety in these cases , if they lie not due North & South , when they begin to work . And , as loadstones and other magnetick bodies thus of necessity turn to one another , when they are both free ; and , if one of them be fast'ned , the other turns to it : so likewise , if they be free to progressive motion , they must , by a like necessity and for the same reason , come together and joyn themselves to one another . And , if only one of them be free , that must remove it self to the other ; for , the same vertue that makes them turn ( which is the strength of the steam ) will likewise ( in due circumstances ) make them come together ; by reason that the steams , which climbe up one another by the way of filtration , and thereby turn the bodies of the stones upon their centers , when they are only free to turn , must likewise draw the whole bodies of the stones entirely out of their places , and make them joyn ; when such a total motion of the body is an effect that requires no more force , than the force of conveying vigorously the streams of both the Magnetick bodies into one another , that is , when there is no such impediment standing in the way of the Magnetick bodies motion , but that the celerity of the atomes motion , mingling with one another , is able to overcome it . For , then , it must needs do so ; and the magnetick body , by natural coherence to the steam of atomes in which it is involved , follows the course of the steam : in such sort as in the example we have heretofore , upon another occasion , given of an eggs-shell fill'd with dew ; the Sun-beams converting the dew into smoke , and raising up that smoke or steam , the eggs-shell is likewise rais'd up for company with the steam that issues from it . And , for the same reason it is , that the Load-stone draws iron ; For , iron being of a nature apt to receive and harbor the steams of a Loadstone , it becomes a weak loadstone , and works towards a loadstone , as a weaker Loadstone would do : & so moves towards a Loadstone , by the means we have now described . And , that this conformity between iron and the Loadstone is the true reason of the Loadstones drawing iron is clear , out of this , that a Loadstone will take up a greater weight of pure iron , then it will of impure or drossie Iron , or of Iron and some other mettal joyn'd together ; and that it will draw further through a slender long Iron , then in the free open air : all which are manifest signs , that iron co-operates with the force which the Loadstone grafts in it . And the reason why iron comes to a loadstone more efficaciously then another loadstone doth , is , because loadstones generally are more impure then iron is ( as being a kind of Oar or Mine of Iron ) and have other extraneous and Heterogeneal natures mix'd with them : whereas iron receives the loadstones operation in its whole substance . CHAP. XXI . Positions drawn out of the former Doctrine , and confirm'd by experimental proofs . THe first Position is , that , The working of the loadstone , ( being throughout according to the tenour of the operation of bodies ) may be done by bodies ; and consequently , is not done by occult or secret qualities . Which is evident out of this , that a greater loadstone has more effect then a lesser : and that , if you cut away part of a loadstone , part of his vertue is likewise taken from him ; and if the parts be join'd again , the whole becomes as strong as it was before . Again , if a loadstone touch a longer iron , it gives it less force then if it touch a shorter : nay , the vertue in any part is sensibly lesser , according as it is further from the touched part . Again , the longer an iron is in touching , the greater vertue it gets , and the more constant . And , both an iron and a loadstone may lose their vertue , by long lying out of their due order and situation , either to the earth or to another loadstone . Besides , if a loadstone touch a long iron in the middle of it , he diffuses his vertue equally towards both ends ; and , if it be a round plate , he diffuses his vertue equally to all sides . And lastly , the vertue of a loadstone , as also of an iron touched , is lost by burning it in the fire . All which symptoms , agreeing exactly with the rules of bodies , make it undeniable , that the vertue of the loadstone is a real and solid body . Against this position Cabeus objects , that little atomes would not be able to penetrate all sorts of bodies ; as we see the vertue of the loadstone doth : And argues , that , although they should be allow'd to do so , yet they could not be imagin'd to penetrate thick and solid bodies so suddenly , as they would do thin ones ; and would certainly shew then some sign of facility or difficulty of passing , in the interposition and taking away of bodies put between the loadstone and the body it works upon . Secondly , he objects that atomes , being little bodies , cannot move in an instant ; as the working of the loadstone seems to do . And lastly , that the loadstone , by such abundance of continual evaporations , would quickly be consumed . To the first we answer , That atomes , whose nature 't is to pierce iron , cannot reasonbly be suspected of inability to penetrate any other body : and , that atomes can penetrate iron , is evident , in the melting of it by fire . And indeed this objection comes now too late ; after we have so largely declared the divisibility of quantity , and the subtility of nature in reducing all things into extreme small parts : for , this difficulty has no other avow , then the tardity of our imaginations , in subtilizing sufficiently the quantitative parts that issue out of the loadstone . As for any tardity that may be expected by the interposition of a thick or dense body , there is no appearance of such ; since we see light pass through thick glasses , without giving any sign of meeting with the least opposition in its passage , ( as we have above declared at large ) : and magnetical emanations have the advantage of light in this , that they are not obliged to straight lines , as light is . Lastly , as for Loadstones spending themselves by still venting their emanations ; odoriferous bodies furnish us with a full answer to that objection : for , they continue many years palpably spending themselvs , and yet keep their odour in vigour ; wheras a loadstone , if it be laid in a wrong position , will not continue half so long . The reason of the duration of both which makes the matter manifest , and takes away all difficulty : which is , that , as in the root of a vege●able there is a power to change the advenient juyce into its nature ; so is there , in such like things as these , a power to change the ambient air into their own substance : as evident experience shews in the Hermetike Salt , ( as some modern writers call it ) , which is found to be repair'd , and encreas'd in its weight , by lying in the air ; and the like happens to Saltpeter . And , in our present subject , experience informs us , that a Loadstone will grow stronger by lying in due position either to the earth , or to astronger Loadstone , whereby it may be better impregnated ; and , as it were , feed it self with the emanations issuing out of them into it . Our next position is , that , This virtue comes to a magnetick body , from another body ; as the nature of bodies is , to require a being moved , that they may move . And this is evident in iron , which , by the touch , orby standing in due position near the loadstone , gains the power of the Loadstone . Again , if a Smith , in beating his iron into a rod , observe to lay it North & South ; it gets a direction to the North , by the very beating of it . Likewise , if an iron rod be made red hot in the fire , and kept there a good while together , and , when it is taken out , be laid to cool just North and South ; it will acquire the same direction towards the North. And this is true not only of iron , but also of all other sorts of bodies whatever that endure such ignition : particularly of pot-earths , which , if they be moulded in a long form , and , when they are taken out of the Kiln , be laid ( as we said of the iron ) to cool North and South , will have the same effect wrought in them . And iron , though it has not been heated , but only continued long unmoved in the some situation of North and South in a building ; yet it will have the same effect . So as it cannot be denied , but this virtue comes to iron from other bodies : wherof one must be a secret influence from the North. And this is confirmd , by a Loadstones losing its virtue ( as we said before ) by lying a long time unduly disposed , either towards the earth , or towards a stronger Loadstone ; wherby , in stead of the former , it gains a new virtue according to that situation . And this happens , not only in the virtue which is resident and permanent in a Loadstone , or a touch'd iron ; but likewise in the actual motion or operation of them . As may be experienc'd , First , in this , that the same loadstone or touch'd iron , in the South hemisphere of the world , hath its operation strongest at that end of it which tends to the North ; and in the North Hemisphere , at the end which tends to the South : each pole communicating a vigour proportionable to its own strength , in the climate where it is receiv'd . Secondly , in this , that an iron joyn'd to a Loadstone , or within the Sphere of the Loadstones working , will take up another piece of iron greater then the Loadstone of it self can hold ; and , as soon as the holding iron is removed out of the sphere of the Loadstones activity , it presently lets fall the iron it formerly held up . And this is so true , that a lesser loadstone may be placed so within the sphere of a greater loadstones operation , as to take away a piece of iron from the greater Loadstone : and this in virtue of the same greater Loadstone from which it plucks it ; for , but remove the lesser out of the sphere of the greater , and then it can no longer do it . So that 't is evident , in these cases , the very actual operation of the lesser Loadstone , or of the iron ; proceeds from the actual influence of the greater Loadstone upon and into them . And hence we may understand , that , whenever a magnetick body works , it has an excitation from without ; which makes it issue out and send its streams abroad : so as 't is the nature of all bodies to do ; and as we have given examples of the like done by heat , when we discours'd of Rarefaction . But , to explicate this point more clearly , by entring more particularly into it . If a magnetick body lyes North and South , 't is easie & obvious to conceive , that the streams , coming from North and South of the world , & passing through the stone , must needs excitate the virtue which is in it , and carry a stream of it along with them that way they go : But , if it lies East & West , then the streams of North and South of the earth , streaming along by the two poles of the stone , are suck'd in by them much more weakly ; yet nevertheless , sufficiently to give an excitation to the innate streams which are in the body of the stone , to make them move on in their ordinary course . The third position is , that , The virtue of the Loadstone is a double , and not one simple virtue . Which is manifest in an iron touch'd by a Loadstone : for , if you touch it only with one pole of the stone , it will not be so strong and full of the magnetike virtue ; as if you touch one end of it with one pole , and the other end of it with the other pole of the stone . Again , if you touch both ends of an iron with the same pole of the stone , the iron gains its virtue at that end which was last touch'd ; & changes its virtue from end to end , as often as it is rub'd at contrary ends . Again , one end of the Loadstone , or of iron , touch'd will have more force on the one side of the Equator , and the other end on the other side of it . Again , the variation on the one side of the Equator , and the variation on the other side of it , have different laws ; according to the different ends of the loadstone , or of the needle , which looks to those Poles . Wherefore t is evident , that there is a double virtue in the loadstone ; the one more powerful at one end of it , the other at the other . Yet these two virtues are found in every sensible part of the stone : for , cutting it at either end , the virtue at the contrary end is also diminish'd ; and the whole loadstone that is left has both the same virtues , in proportion to its bigness . Besides , cut the Loadstone how you will , still the two poles remain in that line , which lay under the Meridian when it was in the earth . And the like is of the touched iron : whose virtue still ●es along the line which goes straight ( according to the line of the Axis ) from the point where it was touch'd ; and , at the opposite end , constitutes the contrary pole . The fourth position is , that , Though the virtue of the Loadstone be in the whole body ; Yet its virtue is more seen in the poles then in any other parts . For , by experience 't is found , that a Loadstone , of equal bulk , works better and more efficaciously , if it be in a long form , then if it be in any other . And , from the middle line betwixt the two poles there comes no virtue , if an iron be touch'd there : but any part towards the pole , the nearer it is to the pole , the greater party it imparts . Lastly , the declination teaches us the same ; which is so much the stronger , by how much it is nearer the pole . The fifth position is , that , In the the loadstone there are emanations which issue , not only at the poles and about them , but also spherically , round about the whole body , & in an orb from all parts of the superficies of it ; in such sort as happens in all other bodies whatever : And these spherical emanations are of two kinds ; proportionable to the two polar emanations : And the greatest force of each sort of them is in that Hemisphere , where the Pole is , at which they make their chief issue . The reason of the first part of this position is , because no particular body can be exempt from the Laws of all bodies : and we have above declared , that every physical body must of necessity have an orb of fluours , or a sphere of activity , about it . The reason of the second part is , that , seeing these fluours proceed out of the very substance and nature of the loadstone ; they cannot choose but be found of both sorts , in every part how little soever it be , where the nature of the loadstone resides . The reason of the third part is , that , because the polar emanations tend wholly towards the poles ( each of them to their proper pole ) ; it follows that , in every Hemisphere , both those which come from the contrary Hemisphere , and those which are bred in that they go out at , are all assembled in that Hemisphere : and therefore of necessity it must be stronger in that kind of fluours , then the opposite end is . All which appears true in experience : for , if a long iron touches any part of that Hemisphere of a loadstone which tends to the North , it gains at that end a virtue of tending likewise to the North : and the same will be if an iron but hang loose over it . And this may be confirm'd , by a like experience of an iron bar , in respect of the earth ; which , hanging downwards in any part of our Hemisphere , is imbued with the like inclination of drawing towards the North. The sixth position is , that although every part of one loadstone do in it self agree with every part of another loadstone , ( that is , if each of these parts were divided from their wholes , & each of them made a whole by it self , they might be so joyn'd together as they would agree ) ; nevertheless , when the parts are in their two wholes , they do not all of them agree together : but , of two loadstones , only the poles of the one agree with the whole body of the other ; that is , each pole with any part of the contrary Hemisphere of the other loadstone . The reason of this is , because the fluours which issue out of the stones are in certain different degrees , in several parts of the entire loadstones : wherby it happens , that one loadstone can work , by a determinate part of it self , most powerfully upon the other , if some determinate part of that other lie next it ; and not so well , if any other part lies towards it . And accordingly experience shews that , if you put the pole of a loadstone towards the middle of a needle that is touch'd at the point , the middle part of the needle will turn away , and the end of it will convert it self to the pole of the loadstone . The seventh position is , that , If a touched needle and a loadstone come together , and touch one another in their agreeing parts ( whatever parts of them those be ) ; the line of the needles length will bēd towards the pole of the stone ( excepting , if they touch by the Equator of the stone , & the middle of the needle ) : yet not so that , if you draw out the line of the needles length , it will go through the pole of the stone ; unless they touch by the end of the one , and the pole of the other . But if they touch by the Equator of the one and the middle of the other , then the needle will lie parallel to the axis of the stone . And the reason of this is manifest ; for , in that case , the two poles being equidistant to the needle , they draw it equally ; and by consequence , the needle must remain parallel to the axis of the stone . Nor doth it import that the inequality of the two poles of the stone is , materially or quantitatively greater then the inequality of the two polles of the needle ; out of which it may at the first sight seem to follow , that the stronger pole of the stone should draw the weaker pole of the needle nearer to it self , then the weaker pole of the stone can be able to draw the stronger pole of the needle , and by consequence that the needle should not lie parallel to the axis of the stone , but incline somwhat to the stronger pole of it . For , after you have well consider'd the matter , you will find that the strength of the pole of the stone cannot work according to its material greatness ; but is confined to work only according to the susceptibility of the needle : which , being a slender and thin body , cannot receive so much as a thicker body may . Wherfore , seeing the strongest pole of the stone gives most strength to that pole of the needle , which lies furthest from it ; it may well happen , that the superiority of strength in the pole of the needle , that is applied to the weaker pole of the stone , may counterpoise the excess of the stronger pole of the stone , over its opposite weaker pole : though not in greatness and quantity , yet in respect of the virtue which is communicable to the poles of the needle ; wherby its comportment to the poles of the stone is determin'd . And indeed , the needles lying parallel to the axis of the stone , when the middle of it sticks to the equator of the stone , convinces that , upon the whole matter , there is no excess in the efficacious working of either of the stone's poles : but that their excess over one another , in regard of themselvs , is ballanced by the needles receiving it . But , if the needle hapen's to touch the loadstone in some part nearer one pole then the other ; in this case 't is manifest that the force of the stone is greater on the one side of the needles touch , then on the other side , because there is a greater quantity of the stone on the one side of the needle then on the other : and by consequence , the needle will incline that way which the greater force draws it ; so far forth as the other part doth not hinder it . Now we know that , if the greater part were divided from the rest , and so were an entire Loadstone by it self , ( that is , if the Loadstone were cut off where the needle touches it ) ; then the needle would joyn it self to the pole , that is , to the end of that part ; and by consequence , would be tending to it , as a thing that is suck'd tends towards the sucker , against the motion or force which comes from the lesser part : and on the other side , the lesser part of the stone , which is on the other side of the point which the needle touches , must hinder this inclination of the needle , according to the proportion of its strength ; and so it followes , that the needle will hang by its end , not directly set to the end of the greater part , but as much inclining towards it as the lesser part doth not hinder , by striving to pull it the other way . Out of which we gather the true cause of the needles declination ; to wit , the proportion of working of the two unequal parts of the stone , between which it touches and is joyn'd to the stone . And we likewise discover their errour , who judg that the part which draws iron is the next pole to the iron . For 't is rather the contrary pole which attracts ; or , to speak more properly 't is the whole body of the stone , as streaming in lines almost parallel to the axis , from the furthermost end , to the other next the iron : and ( in our case ) 't is that part of the stone , which begins from the contrary pole and reaches to the needle . For , besides the light which this discourse gave us , experience assures us , that a Loadstone , whose poles lie broadways , not long-ways , is more imperfect and draws more weakly then if the poles lay longways ; which would not be , if the fl●ours stream'd from all parts of the stone directly to the pole : for then , however the stone were cast , the whole virtue of it would be in the poles . Moreover , if a needle were drawn freely upon the same Meridian , from one pole to the other ; as soon as it were pass'd the Equator , it would leap suddenly , at the very first remove of the Equator where 't is parallel with the axis of the Loadstone , from being so parallele , to make an angle with the axis , greater then a half right one ; ●o the end that it might look upon the pole , which is supposed to be the only attractive that draws the needle : which great change , wrought all at once , nature never causes nor admits , but , in all actions or motions , uses to pass through all the Mediums , whenever it goes from one extreme to another . Besides , there would be no variation of the needles aspect towards the North end of the stone : for , if every part sent its virtue immediately to the poles , it were impossible that any other part whatever should be stronger then the polar part , seeing that the polar part has the virtue even of that particular part , and of all the other parts of the stone beside , joyn'd in it self . This therfore is evident , that the virtue of the loadstone goes from end to end in parallel lines ; unless it be in such stones , as have their polar parts narrower then the rest of the body of the stone : for , in them , the stream will tend with some little declination towards the pole , as it were by way of refraction Because , without the stone , the fluours from the pole of the earth coarct themselvs , and so thicken their stream , to croud into the stone , as soon as they are sensible of any emanations from it ; that being ( as we have said before ) their readiest way to pass along : and with in the stone , the stream doth the like , to meet the advenient stream where it is strongest and thickest ; which is at that narrow part of the stones end , which is most prominent out . And , by this discourse , we discover likewise another errour , of them that imagine the Loadstone hath a sphere of activity round about it , equal on all sides ; that is , perfectly spherical , if the stone be spherical . Which clearly is a mistaken speculation : for , nature having so order'd all her agents , that where the strength is greatest , there the action must ( generally speaking ) extend it self furthest off ; and it being acknowledg'd that the Loadstone hath greatest strength in its Poles , and least in the Equator ; it must of necessity follow , that it works further by its Poles , then by its Equator . And consequently , it is impossible that its sphere of activity should be perfectly spherical . Nor doth Cabeus his experience move us , to conceive the loadstone hath a greater strength to retain an iron laid upon it by its Equator , then by its Poles : for , to justifie his assertion , he should have tried it in an iron wire , that were so short as the poles could not have any notable operation upon the ends of it ; since otherwise , the force of retaining it wil be attributed to the Poles ( according to what we have above deliver'd ) and not to the Equator . The eighth position is , that The intention of nature , in all the operations of the Loadstone , is to make an union betwixt the attractive and the atracted ●bodies . Which is evident out of the sticking of them together : as also out of the violence wherwith iron comes to a Loadstone ; which , when it is drawn by a powerful one , is so great , that , through the force of the blow hitting the stone , it will rebound back , and then fall again to ( the stone . And , in like manner , a needle upon a pin , if a Loadstone be set near it , turns with so great a force towards the pole of the stone , that it goes beyond it and , coming back again , the celerity wherwith it moves maketh it retire it self too far on the other side ; and so , by many undulations , at last it comes to rest directly opposite to the pole . Likewise , by the declination ; by means of which , the iron to the stone , or the stone to the earth , approaches in such a disposition , as is most convenient to joyn the due ends together . And lastly , out of the flying away of the contrary ends from one another : which clearly is to no other purpose , but that the due ends may come together . And in general , there is no doubt , but ones going to another is instituted by the order of nature for their coming together ; and for their being together , which is but a perseverance of their coming together . The ninth position is , that , The nature of a Loadstone doth not sink deeply into the main body of the earth , as to have the substance of its whole body be magnetical ; but only remans near the surface of it . And this is evident , by the inequality in virtue of the two ends : for , if this magnetick virtue were the nature of the whole body , both ends would be equally strong ; For would the disposition of one of the ends be different from the disposition of the other . Again , there could be no variation of the tending towards the North : for , the bulk of the whole body would have a strength so eminently greater then the prominences and disparities of hils or seas , as the varieties of these would be absolutely insensible . Again , if the motion of the Loadstone came from the body of the earth , it would be perpetually from the center , & not from the Poles ; & so , there could be no declination more in one part of the earth , then in another . Nor would the Loadstone tend from North to South , but from the centre to the circumference ; or rather from , the circumference to the centre . And so we may learn the difference between the loadstone and the earth , in their attractive operations ; to wit , that the earth doth not receive its influence from another body , nor doth its magnetick virtue depend of another magnetick agent , that impresses it into it : which , nevertheless , is the most remarkable condition of a Loadstone . Again , the stongest vertue of the Loadstone is from pole to pole ; but the strongest virtue of the earth is from the centre upwards : as appears by fireforks , gaining a much greater magnetick strength in a short time , then a Loadstone in a longer . Neither can it be thence objected , that the loadstone should therfore receive the earths influences more strongly from the centerwards , then from the poles of the earth , ( which by its operation , and what we have discours'd of it , is certain it doth not ) : since the beds , where Loadstones lie and are form'd , be towards the bottome of that part or back of the earth which is imbued with magnetick virtue . Again , this virtue which we see in a Loadstone is substantial to it ; wheras the like virtue is but accidental to the earth , by means of the Suns drawing the northern and southern exhalations to the Equator . The last position is , that The loadstone must be found over all the earth , and in every country . And so we see it is : both because iron mines are found ( in some measure ) almost in all countries ; & cause , at least other sorts of the earth ( as we have declared of potearths ) cannot be wanting in any large extent of country , which , when they are baked and cool'd in due positions , have this effect of the Loadstone , and are of the nature of it . And Dr. Gilbert shews , that the loadstone is nothing else but the Ore of Steel or perfectest iron ; and that it is to be found of all colours , and fashions , and almost of all consistences . So that we may easily conceive , that the emanations of the Loadstone being every where , as well as the causes of gravity ; the two motions , of magnetick and weighty things , both of them derive their origine from the same source : I mean , from the very same emanations coming from the earth ; which by a divers ordination of nature , make this affect in the loadstone , and that other in weighty things . And , who knows but that a like sucking , to this which we have shew'd in magnetick things , passes also in the motion of gravity ? in a word , gravity bears a fair testimony in behalf of the magnetick force ; and the Loadstones working returns no mean verdict for the causes of gravity : according to what we have delivered of them . CHAP. XXII . A Solution of certain Problemes concerning the Loadstone , and a short sum of the whole doctrine touching it . OUt of what is said upon this subject , we may proceed to the Solution of certain questions or problemes , which are or may be made in this matter . And first , of that which Dr. Gilbert disputes , against all former writers of the Loadstone ; to wit , which is the North , and which the South pole of a stone ? Which seems to me only a question of the name : for if , by the name of North and South , we understand that end of the stone which has that virtue that the North or South pole of the earth have then 't is certain , that the end of the stone which looks to the South pole of the earth is to be called the North pole of the loadstone , and contrariwise , that which looks to the North is to be called the South pole of it . But if , by the names of North and South pole of the stone , yo● mean those ends of it , that lie and point to the North and South poles of the earth ; then you must reckon their poles contrariwise to the former account . So that , the terms being once defined , there will remain no further controversie about the point . Dr. Gilbert seems also to have another controversie with all Writers ; to wit , whether any bodies besides Magnetical ones be attractive ; Which he seems to deny ; all others to affirm . But this also , being fairly put , will peradventure prove no controversie : for the question is either in common , of attraction , or else in particular , of such an attraction as is made by the loadone . Of the first part , there can be no doubt ; as we have declared above ; and is manifest betwixt gold and quicksilver , when a man holding Gold in his mouth , it draws to it the quicksilver that is in his body . But , for the attractive to draw a body to it self , not wholly , but one determinate part of the body drawn , to one determinate part of the drawer ; is an attraction which , for my part , I cannot exemplifie in any other bodies but Magnetical ones . A third question is , Whether an iron that stands long unmoved in a window , or any other part of a building , perpendicularly to the earth , contracts a Magnetical virtue , of drawing or pointing towards the North , in that end which looks downwards ? For Cabeus ( who wrote since Gilbert ) affirms it out of experience : but , either his experiment or his expression was defective . For , assuredly , if the iron stands so in the Northern Hemisphere , it will turn to the North ; and , if in the Southern Hemisphere , it will turn to the South : for , seeing the virtue of the loadstone proceeds from the earth , and the earth has different tempers towards the North , and toward the South pole ( as hath been already declared ) ; the virtue , which comes out of the earth in the Northern Hemisphere , will give to the end of the iron next it an inclination to the North pole , and the earth of the Southern Hemisphere will yield the contrary disposition to the end which is nearest it . The next Question is , why a loadstone seems to love iron better then another loadstone ? The answer is , because iron is indifferent in all its parts to receive the impression of a loadstone ; wheras another loadstone receives it only in a determinate part : and therfore a loadstone draws iron more easily then it can another loadstone ; because it finds repugnance in the parts of another Loadstone , unless it be exactly situated in a right position . Besides , iron seems to be compared to a Loadstone , like a more humid body to a dryer of the same nature : and the difference of male and female sexes in Animals manifestly shew the great appetence of conjunction between moisture and dryness , when they belong to bodies of the same species . Another question is that great one , Why a Loadstone cap'd with steel takes up more iron , then it would do if it were without that caping ? Another conclusion like this is , that , if by a Loadstone you take up an iron , and by that iron a second iron , and then pull away the second iron ; the first iron ( in some position ) will leave the Loadstone to stick to the second iron , as long as the second iron is within the sphere of the Loadstones activity : but , if you remove the second out of that sphere , then the first iron remaining within it , though the other be out of it , will leave the second , and leap back to the Loadstone . To the same purpose is this other conclusion ; that , The greater the iron is , which is entirely within the compass of the Loadstones virtue , the more strongly the Loadstone will be moved to it , and the more forcibly stick to it . The reasons of all these three we must give at once : for , they hang all upon on string . And , in my conceit , neither Gilbert nor Galileo have hit upon the right . As for Gilbert ; he thinks that , in iron , there is originally the virtue of the loadstone ; but that it is as it were asleep , till by the touch of the Loadstone it be awaked and set on work : and therfore the virtue of bath joyn'd together is greater , then the virtue of the Loadstone alone . But , if this were the reason , the virtue of the iron would be greater in every regard ; and not only in sticking or in taking up : wheras himself confesses , that a cap'd stone draws no further then a naked stone , nor hardly so far . Besides , it would continue its virtue out of the sphere of activity of the loadstone ; which it doth not . Again , seeing that , if you compare them severally , the virtue of the Loadstone is greater , then the virtue of the iron ; why should not the middle iron stick closer to the stone , then to the further iron , which must of necessity have less virtue ? Galileo yeelds the cause of this effect , that , when an iron touches an iron , there are more parts which touch one another , then when a Loadstone touches the iron : First , because the Loadstone hath generally much impurity in it , and therfore divers parts of it have no virtue ; wheras iron by being melted hath all its parts pure : and secondly , because iron can be smooth'd and polish'd more then a Loadstone can be , and therfore its superficies touches , in a manner , with all its parts : whereas divers parts of the stones superficies cannot touch , by reason of its ruggedness . And he confirms his opinion by experience : for , if you put the head of a needle to a bare stone , and the point of it to an iron ; and then pluck away the iron ; the needle will leave the iron and stick to the stone ; but , if you turn the needle the other way , it will leave the stone and stick to the iron . Out of which he infers that 't is the multitude of parts , which causes the closs and strong sticking . And it seems he found the same in the caping of his Loadstones ; for he used flat irons for that purpose , which by their whole plane did take up other irons : wheras Gilbert cap'd his with convex irons ; which , not applying themselvs to other irons , so strongly or with so many ports as Galileo's did , would not by much take up so great weights as his . Nevertheless , it seems not to me that his answer is sufficient , or that his reasons convince . For , we are to consider that the virtue , which he puts in the iron , must ( according to his own supposition ) proceed from the Loadstone : and then , what imports it , whether the superficies of the iron , which touches another iron , be so exactly plain or no , or that the parts of it be more solid then the parts of the stone ? For , all this conduces nothing to make the virtue greater then it was : since no more virtue can go from one iron to the other , then goes from the Loadstone to the first iron ; and , if this virtue cannot tie the first iron to the Loadstone , it cannot proceed out of this virtue that the second iron be tyed to the first . Again , if a paper be put betwixt the cap and another iron , it doth not hinder the magnetical virtue from passing through it to the iron ; but the virtue of taking up more weight , then the naked stone was able to do , is therby render'd quite useless . Therfore , 't is evident , that this virtue must be put in somthing else , and not in the application of the magnetical vertue . And , to examine his reasons particularly : it may very well fall out , that , whatever the cause be , the point of a needle may be too little to make an exact experience in ; and therfore a new doctrine ought not lightly be grounded upon what appears in the application of that , And likewise , the greatness of the surfaces of the two irons may be a condition helpful to the cause , whatever it be : for , greater and lesser are the common conditions of all bodies , and therfore avail all kinds of corporeal causes ; so that no one cause can be affirm'd more then another , meerly out of this , that great doth more , and little doth less . To come then to our own solution . I have consider'd how fire hath , in a manner , the same effect in iron , as the virtue of the Loadstone hath by means of the cap : for , I find that fire , coming through iron red-glowing hot , will burn more strongly , then if it should come immediatly through the air ; also we see that , in Pitcole , the fire is stronger then in Charcole . And nevertheless , the fire will heat further if it come immediately from the source of it , then if it come through a red iron that burns more violently where it touches ; and likewise charcoal will heat further then pitcoal , that near hand burns more fiercely . In the same manner , the Loadstone will draw further without a cap then with one ; but with a cap it sticks faster then without one . Whence I see that it is not purely the virtue of the Loadstone ; but the virtue of it being in iron , which causes this effect . Now , this modification may proceed , either from the multitude of parts which come out of the Loadstone , and are as it were stop'd in the iron ; & so the sphere of their activity becomes shorter , but stronger ; or else , from some quality of the iron , joyn'd to the influence of the loadstone . The first seems not to give a good account of the effect : for , why should a little paper take it away , seeing we are sure that it stops not the passage of the loadstones influence ? Again , the influence of the Loadstone seems in its motion to be of the nature of light , which goes in an insensible time as far as it can reach : and therfore , were it multiply'd in the iron , it would reach further then without it ; and from it the virtue of the Loadstone would begin a new sphere of activity . Therfore we more willingly cleave to the latter part of our determination . And therupon enquiring what quality there is in iron , whence this effect may follow ; we find , that it is distinguish'd from a loadstone , as a metal is from a stone . Now , we know that metals have generally more humidity than stones : and we have discours'd above , that humidity is the cause of sticking ; especially when it is little and dense . These qualities must needs be in iron , which of all metals is the most terrestrial : and such humidity as is able to stick to the influence of the loadstone , as it passes through the body of the iron , must be exceeding subtile and small . And it seems necessary that such humidity should st●k to the influence of the loadstone , when it meets with it co●sidering that the influence is of it self dry , and that the nature of iron is a kin to the loadstone : wherfore the humidity of the one , & the drought of the other , will not fail of incorporating together . Now then , if two irons , well polish'd and plain , be united by such a glew as results ou● of this composition ; there is a manifest appearance of much reason for them to stick strongly together . This is confirm'd by the nature of iron in very cold Countreys and very cold weather : for the very humidity of the air , in times of frost , will make upon iron , sooner then upon other things , such a sticking glew as will pull off the skin of a mans hand that touches it hard . And , by this discourse , you will perceive that Galileo's arguments confirm our opinion , as well as his own ; and that , according to our doctrine , all circumstances must fall out just as they do in his experiences . And the reason is clear , why the interposition of another body hinders the strong sticking of iron to the cap of the loadstone ; for , it makes the mediation between them greater , which we have shew'd to be the general reason why things are easily parted . Let us then proceed to the resolution of the other cases proposed . The second is already resolv'd : for , if this glew be made of the influence of the loadstone , it cannot have force further then the loadstone it self has ; and so far it must have more force then the bare influence of the loadstone . Or rather the humidity of two irons makes the glew of a fitter temper to hold , then that which is between a dry loadstone and iron : and the glew enters better when both sides are moist , then when only one is so . But this resolution , though it be in part good , yet doth not evacuate the whole difficulty ; since the same case happens between a stronger and a weaker Loadstone , as between a Loadstone and iron : for , the weaker Loadstone , while it is within the sphere of activity of the greater Loadstone , draws away an iron set betwixt them , as well as a second iron doth . For the reason , therfore , of the little Loadstones drawing away the iron , we may consider , that the greater Loadstone hath two effects upon the iron betwixt it and a lesser Loadstone ; and a third effect upon the little loadstone it self . The first is , that it impregnates the iron , and gives it a permanent vertue , by which it works like a weak Loadstone . The second is , that , as it makes the iron work towards the lesser Loadstone by its permanent virtue ; so also it accompanies the steam that goes from the iron towards the little Loadstone , with its own steam which goes the same way : so that both these steams in company climb up the steam of the little Loadstone which meets them ; and that steam climbs up the enlarged one of both theirs together . The third effect which the greater Loadstone works is , that it makes the steam of the little loadstone become stronger , by augmenting its innate virtue in some degree . Now then , the going of the iron to either of the Loadstones must follow the greater and quicker conjunction of the two meeting steams , and not the greatness of one alone . So that , if the conjunction of the two steams , between the iron and the little Loadstone , be greater & quicker , then the conjunction of the two steams , which meet betwixt the greater Loadstone and the iron ; the iron must stick to the lesser Loadstone . And this must happen more often then otherwise : for , the steam which goes from the iron to the greater Loadstone will , for the most part , be less then the steam which goes from the lesser Loadstone to the iron ; & , though the other steam be never so great , yet it cannot draw more then according to the proportion of its Antagonists coming from the iron : Wherfore , seeing the two steams betwixt the iron and the little Loadstone are more proportionable to one another ; and the steam coming out of the little loadstone is notably greater then the steam going from the iron to the greater Loadstone : the conjunction must be made , for the most part , to the little loadstone . And , if this discourse doth not hold in the former part of the Probleme , betwixt a second iron and Loadstone ; it is supplyed by the former reason which we gave for that particular purpose . The third case depends also of this solution : for , the bigger an iron is , so many more parts it hath to suck up the influence of the Loadstone , and consequently , doth it therby the more greedily ; and therfore the Loadstone must be carried to it more violently and , when they a●e joyn'd , stick more strongly . The sixth question is , Why the variations of the Needle from the true North , in the Northern Hemisphere , are greater the nearer you go to the Pole , and lesser the nearer you approach to the Equator . The reason wherof is plain in our doctrine . For , considering that the magnetick virtue of the earth streams from the North towards the Equator ; it follows of necessity , that , if there be two streams of magnetick flowrs issuing from the North , one of them precisely from the pole , & the other from a part of the earth near the pole , & that the stream coming from the point by side the Pole be but a little the stronger of the two ; there will appear very little differences in their several operations , after they have had a long space to mingle their emanations together , which therby join and grow as it were into one stream : wheras , the nearer you come to the Pole , the more you will find them severed , and each of them working by its own virtue . And , very near the point which causes the variation , each stream works singly by it self ; and therfore here the point of variation must be master , and will carry the needle strongly to his course from the due North , if his stream be never so little more efficacious then the other . Again , a line drawn from a point of the Earth wide of the Pole , to a point of the Meridian near the Equator , makes a less angle ; then a line drawn from the same point of the Earth , to a point of the same Meridian nearer the Pole : wherfore , the variation being esteem'd by the quantities of the said angles , it must needs be greater near the Pole , then near the Equator ; though the cause be the same . But , because it may happen , that , in the parts near the Equator , the variation may proceed from some piece of land , not much more northerly then where the needle is , but that it bears rather Easterly or Westerly from it ; and yet Gilbert's assertion goes universally , when he says the variations in Southern regions are less then in Northern ones : we must examine what may be the reason therof . And presently , the generation of the Loadstone shews it plainly . For , seeing the nature of the Loadstone proceeds out of this , that the Sun works more upon the Torrid Zone , then upon the poles ; and that his too strong operation is contrary to the Loadstone , as being of the nature of fire : it follows evidently , that the lands of the Torrid Zone cannot be so magnetical ( generally speaking ) as the polar lands are ; and by consequence , that a lesser land near the Pole will have a greater effect , then a larger continent near the Equator ; and likewise , a land further off towards the Pole will work more strongly , then a nearer land which lyes towards the Equator . The seventh question is , Whether , in the same part of the world , a touched needle may at one time vary more from the true North point , and at another time less ? In which Gilbert was resolute for the negative part : but our latter Mathematicians are of another mind . Three experiences were made neer London in three divers years ; The two first 42 years distant from one another , and the third 12 years distant from the second : And by them it is found that , in the space of 54 years , the Loadstone hath , at London , diminsh'd his variation from the North , the quantity of 7 degrees and more ; But so that , in the latter years , the diminution hath sensibly gone faster then in the former . These observations , peradventure , are but little credited by Strangers ; but we , who know the worth of the men that made them , cannot mistrust any notable errour in them : for they were very able Mathematicians , and made their observations with very great exactness ; and there were several judicious witnesses at the making of them ; as may be seen in Mr. Gillebrand's print concerning this subject . And divers other particular persons confirm the same ; whose credit , though each single might peradventure be slighted , yet all in body make a great accession . We must therfore cast about to find what may be the cause of an effect so paradox to the rest of the doctrine of the Loadstone : for seeing that no one place can stand otherwise to the North of the earth at one time then at another ; how it is possible the needle should receive any new variation , since all variation proceeds out of the inequality of the earth ? But , when we consider that this effect proceeds not out of the main body of the earth , but only out of the bark of it ; and that its bark may have divers tempers , not as yet discover'd to us ; out of whose variety the influence of the earthy parts may be divers in respect of one certain place : 't is not impossible but that such variation may be , especially in England ; which Island lying open to the North , by a great and vast Ocean , may receive , more particularly then other places , the special influences and variation of the weather , that happen in those Northeastern countreys from whence this influence comes to us . If therfore there should be any cours of weather , whose period were a hundred years ( for example ) , or more or lesse , and so might easily pass unmarked : this variation might grow out of such a cours . But , in so obscure a thing , we have already hazarded to guess too much . And , upon the whole matter of the Loadstone , it serves our turn , if we have proved ( as we conceive we have done fully ) that its motions , which appear so admirable , do not proceed from an occult quality : but that the causes of them may be reduced to local motion ; and all perform'd by such corporeal instruments and means ( though peradventure more intricately disposed ) as all other effects are among bodies . Whose ordering and disposing and particular progress there is no reason to despair of finding ou● ; would men but carefully apply themselvs to that work , upon solid principles and with diligent experiences . But because this matter has been very long , and scatteringly diffused in many several branches ; peradventure it will not be displeasing to the Reader , to see the whole nature of the loadstone sum'd up in short . Let him then cast his eyes upon one effect of it , very easie to be tried , and acknowledg'd by all writers ; though we have not as yet mention'd it : 'T is , that a knife , drawn from the pole of a loadstone towards the Equator , if you hold the point towards the pole , gains a respect to one of the poles ; but contrariwise , if the point of the knife be held towards the Equator , and be thrust the same way it was drawn before ( that is , towards the Equator ) , it gains a respect towards the contrary pole . 'T is evident out of this experience , that the virtue of the loadstone is communicated by way of streams ; and that in it there are two contrary streams : for otherwise the motion of the knife , this way or that why , could not change the efficacity of the same parts of the loadstone . 'T is likewise evident , that these contrary streams come from the contrary ends of the loadstone . As also , that the virtues of them both are in every part of the stone . Likewise , that one loadstone must of necessity turn certain parts of it self , to certain parts of another loadstone ; nay , that it must go and joyn to it , according to the laws of attraction which we have above deliver'd : and consequently , that they must turn their disagreeing parts away from one another ; and so one loadstone seem to fly from another ; if they be so apply'd that their disagreeing parts be kept still next to one another ; for , in this case , the disagreeing and the agreeing parts of the same loadstone being in the same straight line ; one loadstone , seeking to draw his agreeing part near to that part of the other loadstone which agrees with him , must of necessity turn away his disagreeing parts , to give way to his agreeing parts to approach nearer , And thus you see , that the flying from one another of two ends of two loadstones , which are both of the same denomination , ( as for example , the two South ends , or the two North ends ) , doth not proceed from a pretended antipathy between those two ends , but from the attraction of the agreeing ends . Furthermore , the earth having to a Loadstone the nature of a Loadstone ; it follows that a Loadstone must necessarily turn it self to the poles of the earth , by the same laws : and consequently , must tend to the North , must vary from the North , must incline towards the centre ; and must be affected with all such accidents as we have deduced of the Loadstone . And lastly , seeing that iron is to a Loadstone a fit matter for it to impress its nature in , and easily retains that magnetike virtue ; the same effects , that follow between two Loadstones , must necessarily follow between a Loadstone and a piece of iron , fitly proportionated in their degrees : excepting some little particularities , which proceed out of the naturalness of the magneticke virtue to a Loadstone , more then to iron . And thus you see the nature of the Load-stone sum'd up in gross ; the particular joynts and causes whereof , you may find treated at large in the main discourse . Wherin we have govern'd our selvs chiefly by the experiences that are recorded by Gilbert and Cabeus ; to whom , we remit our Reader for a more ample declaration of particulars . CHAP. XXIII . A description of the two sorts of Living Creatures , Plants and Animals : and how they are framed in common , to perform vital motion . HItherto we have endeavour'd to follow , by a continual third , all such effects as we have met with among Bodies ; and to trace them in all their windings , and drive them up to their very root & original source : for , the nature of our subject , having been yet very common , hath not exceeded the compass and power of our search & inquiry , to descend to the chief circumstances and particulars belonging to it . And indeed , many of the conveyance , wherby the operations we have discoursed of are performed , be so secret and abstruse ; as they that Look into them , with less heedfulness and judgment then such a matter requires , are too apt to impute them to mysterious causes , above the reach of humane nature to comprehend , and to calumniate them of being wrought by occult and specifick qualities , wherof no more reason could be given , then if the effects were infused by Angelical hands , without assistance of inferiour bodies ; which uses to be the last refuge of ignorant men ; who , not knowing what to say , and yet presuming to say something , fall often upon such expressions , as neither themselvs nor their hearers understand , but if they be well scan'd , imply contradictions . Therfore , we deem'd it a kind of necessity , to strain our selvs to prosecute most of such effects ; even to their notional connexions with Rarity and Density . And the rather , because it hath not been our luck yet to meet with any that has had the like design , or done any considerable matter to ease our pains . VVhich cannot but make the Readers journey somwhat tedious to him , to follow all our steps ; by reason of the ruggedness and untrodenness of the paths we have walk'd in . But now , the effects we shall henceforward meddle with grow so particular , and swarm into such a vast multitude of several little joynts and wreathy labyrinths of nature ; as were impossible , in so summary a treatise as we intend , to deliver the causes of every one of them exactly : which would require both large discourses , and abundance of experiences , to acquit our selvs as we ought of such a task . Nor is there a like need of doing it as formerly , for as much as concerns our design ; since the causes of them are palpably material , and the admirable artifice of them consists only in the Dedalean and wonderful-ingenious ordering and ranging them one with another . VVe shall therfore intreat our Reader , from this time forwards , to expect only the common sequel of those particular effects , out of the principles already laid . And when some shall occur , that may peradventure seem at first sight enacted immediately by a virtue spiritual , and that proceeds indivisibly ; in a different strain from the ordinary process which we see in bodies and bodily things ( that is , by the virtues of rarity and density , working by local motion ) : we hope he will be satisfied at our hands , if we lay down a method , and trace out a course , wherby such events and operations may follow out of the principles we have laid . Though peradventure we shall not absolutely convince , that every effect is done just as we set it down in every particular ; and that it may not as well be done by some other disposing of parts under the same general scope : for 't is enough for our turn , if we shew that such effects may be perform'd by corporeal agents , working as other bodies do , without confining our selvs to an exactness , in every link of the long chain that must be wound up in the performance of them . To come then to the matter . Now that we have explicated the natures of those motions , by means wherof bodies are made and destroy'd ; and in which they are to be consider'd chiefly as passive , whiles some exterior agent , working upon them , causes such alterations in them , and brings them to such pass , as we see in the changes that are daily wrought among substances : The next thing we are to imploy our selves about is , to take a survey of those motions which some bodies have , wherin they seem to be not so much patients as agents , and contain within themselvs the principle of their own motion , having no relation to any outward object , more then to stir up that principle of motion and set it on work ; which , when it is once in act , hath , as it were within the limits of its own kingdom and sever'd from commerce with all other bodies whatever , many other subaltern motions over which it presides . To which purpose we may consider , that , among the compounded bodies , whose natures we have explicated , there are some , in whom the parts of different complexions are so small & so wel mingled together , that they make a compound which , to our sense , seems all quite through of one Homogeneous nature ; and , however it be divided , each part retains the entire and compleat nature of the whole . Others again there are , in which 't is easie to discern that the whole is made up of several great parts , of very differing natures and tempers . And of these there are two kinds : one , of such as their differing parts seem to have no relation to one another , or correspondence together to perform any particular work , in which all of them are necessary , but rather they seem to be made what they are by chance and accident ; and , if one part be sever'd from another , each is an entire thing by it self , of the same nature as it was in the whole , and no harmony is destroy'd by such division . As may be observ'd in some bodies dig'd out of Mines , in which one may see lumps of Metal , or stone , and glass , and such different substances , in their several distinct situations , perfectly compacted into one continuate body ; which if you divide , the glass remains what it was before , the Emerald is still an Emerald , the silver is good silver , and the like of the other substances : the causes of which may be easily deduced , out of what we have formerly said . But , there are other bodies , in which this manifest and notable difference of parts carries with it such a subordination of one of them to another , as we cannot doubt but that nature made such engines ( if so I may call them ) by design , and intended that this variety should be in One thing ; whose unity and being what it is , should depend of the harmony of the several differing parts , and should be destroy'd by their separation . As we see in living Creatures , whose particular parts and members being once sever'd , there is no longer a living creature to be found among them . Now , of this kind of bodies there are two sorts . The first is of those that seem to be one continuate substance , wherin we may observe one and the same constant progress throughout , from the lowest to the highest part of it ; so that the operation of one part is not at all different from that of another : but the whole body seems to be the course and throughfare of one constant action , varying it self in divers occasions and occurrences , according to the disposition of the subject . The bodies of the second sort have their parts so notably separated one from the other , and each have such a peculiar motion proper to them , that one might conceive they were every one a complete distinct total thing by it self , and that all of them were artificially tied together : were it not that the subordination of these parts to one another is so great , and the correspondence between them so strict , ( the one not being able to subsist without the other , from whom he derives what is needful for him ; and again , being so useful to that other , and having its action and motion so fitting and necessary for it , as without it that other cannot be ) , as plainly convinces that the compound of all these several parts must needs be one individuol thing . I remember that , when I travel'd in Spain , I saw there two Engines that , in some sort , express the natures of these two kinds of bodies ; One at Toledo , the other a Segovia : both of them set on work by the current of the river in which the foundation of their machine was laid . That at Toledo was to force up water at a great height , from the river Tagus to the Alcazar ( the Kings palace ) , that stands upon a high steep hill or rock , almost perpendicular over the river . In the bottome there was an indented wheel , which , turning round with the stream , gave motion at the same time to the whole engine ; which consisted of a multitude of little troughs or square ladles , set one over another in two parallel rows over against one another , from the bottom to the top , and upon two several divided frames of timber . These troughs were closed at one end with a traverse board , to retain the water from running out there ; which end , being bigger then the rest of the trough , made it somewhat like a ladle ; and the rest of it seem'd to be the handle with a channel in it ; the little end of which channel or trough was open , to let the water pass freely away . And these troughs were fasten'd by an axletree in the middle of them , to the frame of timber that went from the bottome up to the top : so that they could upon that center move at liberty , either the shut end downwards , or the open end ; like the beam of a ballance . Now , at a certain position of the root-wheel ( if so I may call it ) , all one side of the machine sunk down a little lower towards the water ; and the other was raised a little higher : Which motion was changed , as soon as the ground-wheel had ended the remnant of his revolution ; for then the side that was lowest before sprung up , and the other sunk down : And thus the two sides of the machine were like two legs , that by turns trod the water ; as in the Vintage men press Grapes in a watte . Now , the troughs , that were fast'ned to the timber which descended , turn'd that part of them downwards which was like a Box shut to hold the water ; and consequently , the open end was up in the air , like the arm of the ballance to which the lightest scale is fasten'd : and in the mean time , the troughs upon the ascending timber were moved by a contrary motion , keeping their boxends aloft , and letting the open ends incline downwards ; so that , if any water were in them , they would let it run out , wher'as the others retain'd any that came into them . VVhen you have made an image of this Machine in your phantasie , consider what will follow out of its motion . You will perceive that , when one leg sinks down towards the water , that trough which is next to the Superficies of it , putting down his box end and dipping it a little in the water , must needs bring up as much as it can retain , when that leg ascends : which when it is at its height , the trough moves upon his own centre , & the box end , which was lowest , becomes now highest ; and so the water runs out of it . Now , the other leg descending at the same time , it falls out that the trough on its side , which would be a step above that which hath the water in it if they stood in equilibrity , becomes now a step lower then it ; and is so placed , that the water , which runs out of that which is aloft , falls into the head or box of it : which no sooner hath receiv'd it , but that leg on which it is fastned springs up , and the other descends ; so that the water of the second leg runs now into the box of the first leg , that is next above that which first laded the water out of the river . And thus , the troughs of the two legs deliver their water by turns from one side to the other ; and at every remove , it gets a step upwards , till it comes to the top : whiles at every ascent and descent of the whole side , the lowest ladle or trough takes new water from the River ; which ladleful follows immediately in its ascent that which was taken up the time before . And thus , in a little while , all the troughs from the bottom to the top are full ; unless there happen to be some failing in some ladle : and in that case the water breaks out there , and all the ladles above that are dry . The other Engine , or rather multitude of several engines , to perform sundry different operations , all conducing to one work ( wheras , that of Toledo is but one tenour of motion , from the first to the last , ) is in the Mint at Segovia . Which is so artificially made , that one part of it distends an Ingot of Silver or Gold , into that breadth and thickness as is requisite to make Coyn of . Which being done , it delivers the plate it has wrought to another , that Prints the Figure of the Coyn upon it . And from thence it is turn'd over to another , that cuts it according to the Print , into due shape and weight . And lastly , the several pieces fall into a reserve , in another room : where the Officer , whose charge it is , findes Treasure ready Coyned ; without any thing there , to inform him of the several different motions that the silver or the gold passed , before they came to that state . But , if he go on the other side of the wall , into the room where the other machines stand and are at work ; he will then discern that every one of them , which consider'd by it self might seem a distinct complete engine , is but a serving part of the whole , whose office is to make money : and that , for this work any one of them , separated from the rest , ceases to be the part of a mint , and the whole is malm'd and destroy'd . Now , let us apply the consideration of these different kinds of Engines to the natures of the bodies we treat of . Which , I doubt not , would fit much better , were they lively and exactly described : But it is so long since I saw them , and I was then so very young , that I retain but a confused and cloudy remembrance of them , Especially , of the mint at Segovia , in the which there are many more particulars then I have touched ; as , conveniency for refining the ore or metal , and then casting it into ingots , and driving them into rods , and such like : to all which there is little help of hands requisite , more then to apply the matter duly at the first . But , what have I said of them is enough , to illustrate what I aim at ; and though I should erre in the particulars , 't is no great matter ; for , I intend not to deliver the history of them ; but only , out of the remembrance of such noteful and artificial masterpieces , to frame a model , in their phancies that shall read this , of something like them , wherby they may , with more ease , make a right conception of what we are handling . Thus then , all sorts of plants , both great and small , may be compared to our first engine of the waterwork at Toledo . For in them all the motion , we can discern , is of one part transmitting to the next to it the juyce received from that immediately before it : so that it hath one constant course , from the root ( which sucks it from the earth ) to the top of the highest spring ; in which if it should be intercepted and stopt by any maiming of the bark ( the channel it ascends by ) , it would there break out and turn into drops , or gum , or some such other substance as the nature of the plant requires ; and all that part of it to which none of this juice can ascend would dry and wither and grow dead . But Sensible living creatures we may fitly compare to the second machine of the Mint at Segovia . For in them , though every part and member be as it were a complete thing of it self ; yet every one requires to be directed and put on in its motion by another : and they must all of them ( though of very different natures and kinds of motion ) conspire together , to effect any thing that may be for the use and service of the whole . And thus we find in them perfectly the nature of a mover and a moveable : each of them moving differently from one another , and framing to themselvs their own motions in such sort as is most agreeable to their nature ; when that part which sets them on work hath stir'd them up . And now , because these parts ( the movers and the moved ) are parts of one whole ; we call the entre thing Automatum or se●movens , or a Living Creature . Which also may be fitly compared to a Joyner , or a Painter , or other craftsman ; that had his tools so exactly fitted about him , as , when he had occasion to do any thing in his trade , his tool for that action were already in the fittest position for it to be made use of : so as , without removing himsef from the place where he might sit invironed with his tools , he might , by only pulling of some little cords , either apply the matter to any remote tool , or any of his tools to the matter he would work upon ; according as he findes the one or the other more convenient for performance of the actions he intends . Wheras in the other , there is no variety of motions ; but one and the same goes quite through the body , from one end of it to the other . and the passage of the moisture through it , from one part to another next ( which is all the motion it hath ) , is , in a manner , but like the rising of water in a Stil ; which by heat is made to creep up by the sides of the glass , and from thence runs through the nose of the Limbeck , and falls into the receiver . So that , if we will say that a Plant lives , or that the whole moves it self , and every part moves another ; 't is to be understood in afar more imperfect manner , then when we seak of an Animal : and the same words are attributed to both , in a kind of equivocal : sense . But , by the way I must note , that under the title of Plants , I include not Zoophytes or Plant Animals ; that is , such creatures as , though they go not from place to place , and so cause a local motion of their whole substance , yet in their parts they have a distinct and articulate motion . But , to leave comparisons , and come to the proper nature of the things . Let us frame a conception , that , not far under the superficies of the earth , there were gather'd together divers parts of little mixed bodies , which in the whole sum were yet but little : and that this little mass had some excess of fire in it ; such as we see in wet Hay , or in muste of wine , or in woort of beer , and that withal , the drought of it were in so high a degree , as this heat should not find means ( being too much compressed ) to play his game : and that , lying there in the bosome of the earth , it should , after some little time , receive its expected and desired drink , through the benevolence of the heaven ; by which it being moistned , and therby made more pliable and tender and easie to be wrought upon , the little parts of fire should break loose , and , finding this moisture a fit subject to work upon , should drive it into all the parts of the little mass , and digesting there should make the mass swel . Which action , taking up long time for its performance , in respect of the small increase of bulk made in the mass by the swelling of it , could not be hindred by the pressing of the earth , though lying never so weightily upon it : according to the maxime we have above deliver'd , that any little force , be it never so little , 't is able to overcome any great resistance , be it never so powerful ; if the force multiply the time it works in , sufficiently to equalize the proportions of the agent and the resistant . This increase of bulk and swelling of the lettle mass will , of its own nature , be towards all sides , by reason of the fire & heat that occasions it ( whose motion is on every side , from the centre to the circūference ) : but it wil be most efficacious upwards , towards the air , because the resistance is least that way ; both by reason of the little thickness of the earth over it , as also by reason that the uper part of the earth lies very loose and is exceeding porous , through the continual operation of ●e Sun , and falling of rain upon it . It cannot choose therfore but mount to the air ; and the same cause that makes it do so presses , at the same time , the lower parts of the mass downwards . But , what ascends to the air must be of the hotter and more moist parts of the fermenting mass ; and what goes downwards must be of his harder and drier parts , proportionate to the contrary motions of fire and earth , which predominate in these two kinds of parts , Now , this that is push'd upwards comcoming above ground , and being there exposed to Sun and wind , contracts thereby a hard and rough skin on its outside ; but within is more tender : in this sort it defends it self from outward injuries of weather , whiles it mounts ; and by thrusting other parts down into the earth , it holds it self steadfast , that , although the wind may shake it , yet it cannot overthrow it . The greater this Plant grows , the more juice daily accrews to it , and the heat is encreased ; and consequently , the greater abundance of humours is continually sent up . Which when it begins to clog at the top , new humours pressing upwards forces a breach in the skin : and so a new piece , like the main stem , is thrust out and begins on the sides ; which we call a Branch . Thus is our Plant amplified ; till nature , not being able still to breed such strong issues , falls to works of less labour , and pushes forth the most elaborate part of the plants juice into more tender substances , but especially , at the ends of the branches , where abundant humour , but at the first not well concocted , grows into the shape of a Button ; and more and better concocted humour succeeding , it grows softer and softer ( the Sun drawing the subtilest parts outwards ) , excepting what the coldness of the air and the roughness of the wind harden into an outward skin . So then , the next parts to the skin are tender ; but the very middle of this button must be hard and dry , by reason that the Sun from without , and the natural heat within , drawing and driving out the moysture and extending it from the center , must needs leave the more earthy parts much shrunk up & hardned by their evaporating out from them : which hardning being an effect of fire within and without , that bakes this hard substance , incorporates much of it self with it ; as we have formerly declared in the making of salt by force of fire . This button , thus dilated and brought to this pass , we call the Fruit of the Plant : whose harder part encloses oftentimes another , not so hard as dry . The reason whereof is , because the outward hardness permits no moisture to soake , in any abundance , through it ; and then , that which is enclosed in it must needs be much dried ; though not so much , but that it still retains the common nature of the plant . This drought makes these inner parts to be like a kind of dust ; or at least , such as may be easily dried into dust , when they are bruised out of the husk that incloses them : And , in every parcel of this dust , the nature of the whole resides , as it were , contracted into a small quantity . For , the juice which was first in the button , and had passed from the root through the manifold varieties of the divers parts of the plant , and suffer'd much concoction , partly from the Sun , and partly from the inward heat imprison'd in that harder part of the fruit , is , by these passages strainings and concoctions , become at length to be like a tincture extracted out of the whole plant ; and and is at last dried up into a kind of magistery . This we call the Seed : which is of a fit nature , by being buried in the earth and dissolv'd with humour , to renew and reciprocate the operation we have thus described . And thus , you have the formation of a Plant. But a Sensitive Creature being compared to a Plant , as a plant is to mixed body ; you cannot but conceive that he must be compounded , as it were , of many plants ; in like sort as a plant is of many mixed bodies . But so , that all the Plants , which concur to make one Animal , are of one kind of nature and cognation : and besides , the matter of which such diversity is to be made , must of necessity be more humid and figurable , then that of an ordinary plant ; and the Artificer which works and moulds it , must be more active . Wherfore , we must suppose that the mass , of which an Animal is to be made , must be actually liquid : and the fire that works upon it , must be so powerful , that , of its own nature , it may be able to convert this liquid matter into such breaths and steams , as we see use to rise from water , when the Sun or fire works upon it . Yet , if the mass were altogether as liquid as water , it would vanish away by heat boyling it , and be dried up ; therfore , it must be of such a convenient temper , that , although in some of its parts it be fluid and apt to run , yet by others it must be held together ; as we see that unctuous things for the most part are ; which will swell by heat , but not fly away . So then , if we imagine a great heat to be imprison'd in such a liquor ; and that it seeks by boyling to break out , but that the solidness and viscousness of the substance will not permit it to evaporate : it cannot chuse but comport it self in some such sort as we see butter or oyl in a frying-pan over the fire , when it rises in bubbles ; but much more efficaciously . For , their body is not strong enough to keep in the heat , and therfore those bubbles fall again ; wheras , if it were , those bubbles would rise higher and higher , and stretch themselvs longer and longer ( as when the Soap-boylers boyl a strong unctuous lye into Soap ) , and every one of them would be as it were a little brook wherof the channel would be the enclosing substance , and the inward smoak that extends it might be compared to the water of it : as when a glass is blown out by fire and air into a long figure . Now we may remember , how we have said , where we treated of the Production and Resolution of Mixed bodies , that there are two sorts of liquid substantial parts , which by the operation of fire are sent out of the body it works upon ; the watery , and the oyly parts . For , thouh there appear somtimes some very subtile and Ethereal parts of a third kind ( wich are the Aquae Ardentes , or borning spirits ; ) yet in such a close distilling of circulation as this is , they are not sever'd by themselvs , but accompany the rest : and especially the watery parts , which are of a nature , that the rising Ethereal spirits easily mingle with , and extend themselves in it ; wherby the water becomes more efficacious , and the spiritt less fugitive . Of these liquid parts which the fire sends away , the watry ones are the first , as being the easiest to be raised : the oyly parts rise more difficultly , and therfore come last . And in the same manner it happens in this emission of brooks ; the watry and oyly steams will each of them fly into different reservs : and if there arrive to them abundance of their own quality , each of them must make a substance of its own nature ; by by setling in a convenient place , and by due concoction . Which substance after it is made and confirm'd , if more humidity and heat press it , will again break forth into other little channels . But , when the watry and oyly parts are boyl'd away , there remain yet behind other more solid and fixed parts , and more strongly incorporated with fire then either of these : which yet cannot drie up into a fiery salt , because a continual accession of humour keeps them always flowing ; and so they become like a cauldron of boyling fire . Which must propagate it self as wide as either of the other ; since the activity of it must needs be greater then theirs ( as being the source of motion to them ) and that there wants not humidity for it to extend it self by . And thus you see three roots of three divers plants , all in the same plant , proceeding by natural resolution from one primitive source . Wherof that which is most watry is fittest to fabricate the body and common outside of the triformed plant : since , water is the most figurable principle in nature , and most susceptible of multiplication and by its cold is easiest to be hardned , and therfore fittest to resist the injuries of enemy-bodies that may infest it . The oily parts are fittest for the continuance and solidity of the plant : for , we see that viscuosity and oyliness hold together the parts where they abound ; and they are slowly wasted by fire , but conserve and are an aliment to the fire that consumes them . The parts of the third kind are fittest for the conservation of heat : which , though in them it be too violent , yet is necessary for working upon other parts , and maintaining a due temper in them . And thus we have armed our plant with three sorts of rivers or brooks to run through him , with as many different streams : the one of a gentle balsamike oyle ; another , of streaming fire ; and the third , of a con-natural and cooler water to irrigate and temper him . The streams of water ( as we have said ) must run through the whole fabrick of this triformed plant : and because it is not a simple water , but warm in a good degree , and as it were a middle substance betwixt water and air ( by reason of the ardent volatile spirit that is with it ) , 't is of a fit nature to swell , as air doth ; and yet withall to resist violence in a convenient degree , as water doth . Therfore , if from its source nature sends abundance into any one part , that part must swell and grow thicker and shorter ; and so must be contracted that way which nature has order'd it . Whence we perceive a means , by which nature may draw any part of the outward fabrick which way soever she is pleased , by set instruments for such an effect . But , when there is no motion , or but little , in these pipes , the standing stream , that is in a very little , though long , channel , must needs be troubled in its whole body ; if any one part of it be press'd upon , so as to receive therby any impression : and therfore whatever is done upon it , though at the very furthest end of it , makes a commotion and sends an impression up to its very source . Which appearing , by our former d scourse , to be the origine of particular and accasional motion ; 't is obvious to conceive how it is apt to be moved and wrought by such an impression , to set on foot the begining of any motion ; which by natures providence is convenient for the plant , when such an impression is made upon it . And thus you see this plant hath the virtue both of sense or feeling ; that is , of being moved and effected by extern objects , lightly striking upon it ; as also of moving it self , to or from such an object ; according as nature shall have ordain'd . Which in sum is , that This Plant is a Sensitive Creature , composed of three sources , the Heart , the Brain , and the Liver ; whose off-springs are the Arteries , the Nervs , and the Veins : which are fil'd with Vital Spirits , with Animal Spirits , and with Bloud ; and by these the Animal is heated , nourished , and made partaker of Sense and Motion . Now , refering the Particular motions of Living Creatures to another time : we may observe , that both kinds of them , as well Vegetables as Animals , agree in the nature of sustaining themselvs in the three common actions of generation , nutrition , and augmentation ; which are the begining , the progress , and the conserving of life . To which three we may add the ( not so much action as ) passion of Death ; and of Sickness or decay , which is the way to death . CHAP. XXIV . A more particular survey of the generation of Animals , in which is discover'd what part of the Animal is first generated . TO begin then with examining how Living Creatures are in ▪ gender'd : our main question shall be , Whether they be framed entirely at once ; or successively , one part after another ? And , if this latter way ; which part first ? Upon the discussion of which , all that concerns generation will be explicated ; as much as concerns our purpose in hand . To deduce this from its origine , we may remember how our Masters tell us , that , when any living creature is past the heat of its augmentation or growing ; the superfluous nourishment settles it self in some appointed place of the body , to serve for the production of some other . Now it is evident , that this superfluity comes from all parts of the body , and may be said to contain in it , after some sort , the perfection of the whole living creature . Be it how it will , 't is manifest that the living creature is made of this superfluous moysture of the parent : which , according to the opinion of some , being compounded of several parts derived from the several limbs of the parent , those parts , when they come to be fermented in convenient heat and moysture , take their posture and situation , according to the posture and disposition of parts that the living creature had from whence they issued ; and then they growing daily greater and solider ( the effects of moysture and heat , ) at length become such a creature as that was , from whence they had their origine . Which an accident , that I remember , seems much to confirm . It was of a Cat , that had 't is , tail cut off when it was very young : which Cat hapning afterwards to have young ones , half the kitlings proved without tails , and the other half had them in an ordinary manner ; as if nature could supply but on one partners side , not on both . And another particular , that I saw when I was at Argiers , makes to this purpose : which was a woman that having two thumbs upon the left hand ; four daughters that she had all resembled her in the same accident , and so did a little child , a girl of her eldest daughters ; but none of her sons . Whiles I was there , I had a particular curiosity to see them all : and though it be not easily permited to Christans , to speak familiarly with Mahometan women ; yet the condition I was in there , and the civillity of the Basha , gave me the opportunity of full view and discourse with them . And the old woman told me , that her mother and grandmother had been in the same manner . But , for them it rests upon her credit : the others I saw my self . But the opinion which these accidents seem to support , though at the first view it seems smoothly to satisfie our inquiry , and fairly to compass the making of a living creature ; yet , looking further into it , we shall find it fall exceeding short of its promising , and meet with such difficulties , as it cannot overcome . For first , let us cast about how this compound of several parts , that servs for the generation of a new living creature , can be gather'd from every part and member of the parent : so to carry with it in little the complete nature of it . The meaning hereof must be , that this superfluous aliment either passes through all and every little part and particle of the parents body ; and in its passage receives somthing from them : or else , that it receives only from all similiar and great parts . The former seems impossible ; for , how can one imagine that such juice should circulate the whole body of an Animal , and visit every atome of it , and retire to the reserve where it is kept for generation ; and no part of it remain absolutely behind , sticking to the flesh or bones that it bedews , but that still some part returns back from every part of the Animal ? Besides , consider those parts that are most remote from the channels which convey this juyce how , when they are fuller of nourishment then they need , the juyce which overflows from them comes to the next part and , setling there and serving it for its due nourishment , drives back into the channel that which was betwixt the channel and it self : so that here there is no return at all from some of the remote parts ; and much of that juyce which is rejected never went far from the channel it self . We may therfore safely conclude , that 't is impossible every little part of the whole body should remit somthing impregnated and imbued with the nature of it . But then you may peradventure say , that every similiar part doth . If so , I would ask , how it is possible that , by fermentation only , every part should regularly go to a determinate place , to make that kind of Animal , in which every similiar part is diffused to so great an extent ? How should the nature of flesh here become broad there round , and take just the figure of the part it is to cover ? How should a bone here be hollow , there be blady , and in another part take the form of a rib ; and those many figures which we see of bones ? And the like we might ask of every other similiar part ; as , of the veins , and the rest . Again , seeing it must of necessity happen , that at one time more is remitted from one part then from another ; how comes it to pass that , in the collection , the due proportion of nature is so punctually observed ? Shall we say that this is done by some cunning artificer , whose work it is to set all these parts in their due posture ; which Aristotle attributes to the seed of the male ? But this is impossible : for , all this diversity of work is to be done at one time , and in the same occasions ; which can no more be effected by one agent , then multiplicity can immediately proceed from unity . But , besides that there can be no agent to dispose of the parts when they are gather'd ; 't is evident that a sensitive creature may be made , without any such gathering of parts beforehand from another of the same kind : for else , how could vermine breed out of living bodies or out of corruption ? How could Rats come to fill ships ; into which never any were brought ? How could Frogs be ingendred in the air ? Eels , of dewy turfs , or of mud ? Toads , of Ducks ? Fishs of Herns ? and the like . To the same purpose , when one species or kind of Animal is changed into another ; as when a Caterpillar or a Silk-worm becomes a Flie , 't is manifest , there can be no such precedent collection of parts . And therfore , there is no remedy but we must seek out some other means and course of generation , then this . To which we may be lead , by considering how a Living Creature is nourish'd and augmented : for why should not the parts be made in Generation , of a matter lik that which makes them in Nutrition ? If they be augmented by one kind of juyce that , after several changes , turns at length into flesh and bone , and every sort of mixed body or similiar part , wherof the sensitive creature is compounded ; and that joyns it self to what it finds already made : why should not the same juyce , with the same progress of heat and moysture and other due temperaments , be converted at first into flesh and bone ; though none be formerly there to joyn it self to ? Let us then conclude that the juyce , which serves for nourishment of the Animal , being more then is requisite for that service ; the superfluous part of it is drain'd from the rest , and reserv'd in a place fit for it : where by little and little , through digestion , it gains strength and vigour and spirits to it self , and becomes an homogeneal body ( such as other simple compounds are ) ; which , by other degrees of heat & moisture , is chang'd into another kind of substance , & that again by other temperaments , into an other . And thus , by the course of nature , and by passing successively many degrees of temper , and by receiving a total change in every one of them ; at length an Animal is made , of such juice as afterwards serves to nourish him . But , to bring this to pass a shorter way , and with greater facility , some have been of opinion , that all similar things , of whatever substance , are undiscernably mixed in every thing that is : and that , to the making of any body , out of any thing , there is no more required , but to gather together those parts which are of that kind ; and to separate , and cast away from them , all those which are of a nature differing from them . But , this speculation will appear a very aiery and needless one , we consider into how many several substances the same species of a thing may be immediately changed ; or rather , how many several substances may be encreas'd immediately from several equal individuals of the same thing : and then take an account , how much of each individual is gone into each substance which it hath so increas'd , For , if we sum up the quantities that , in the several substances , are therby encreas'd ; we shall find they very much exceed the whole quantity of any one of the individuals : which should not be , if the supposition were true ; for , every individual should be but one one total , made up of the several different similar parts , which encrease the several substances , that extract out of them what is of their own nature . This will be better understood by an example . Suppose that a Man , a Horse , a Cow , a Sheep , and 500 more several species of living creatures should make a meal of Letuces . To avoid all perplexity in conceiving the argument , let us allow that every one did eat a pound : and let us conceive another pound of this herb to be burned ; as much to be putrified under a Cabage root , and the like under 500 plants more of divers species . Then cast how much of every pound of letuce is turned into the substances that are made of them , or encreas'd by them ; as , how much ashes one pound hath made , how much water hath been distil'd out of another pound ; how much a man hath been encreas'd by a third ; how much a horse by a fourth , how much earth by the putrefaction of a fifth pound , how much a Cabage hath been encreas'd by a sixth : and so go over all the pounds that have been turned into substances of different species ( which may be multiplied as much as you please . ) And when you have sum'd up all these several quantities , you find them far to exceed the quantity of one pound : which it would not do , if every pound of Letuce were made up of several different similiar parts actually in it , that are extracted by different substances of the natures of those parts ; and that no substance could be encreas'd by it , unless pats of its nature were originally in the letuce . On the other side , if we but cast our eye back upon the principles we have laid , where we discourse of the composition of bodies ; we shall discern how this work of changing one thing into another , either in nutrition , in augmention , or in generation , will appear not only possible , but easie to be effected . For , out of them 't is made evident , how the several varieties of solid and liquid bodies , all differences of natural qualities , all consistences , and whatever else belongs to similar bodies , results out of the pure and single mixture of rarity and density : so that , to make all such varieties as are necessary , there 's no need of mingling or separating any other kinds of parts ; but only an art or power to mingle , in due manner , plain rare and dense bodies one with another . Which very action , and none other , ( but with excellent method and order , such as becomes the great Architect that hath design'd it ) is perform'd in the generation of a living creature ; which is made of a substance at first far unlike what it afterwards grows to be . If we look upon this change in gross , and consider but the two extremes ; to wit , the first substance of which a living creature made , and it self in its full perfection : I confess , it may well seem incredible , how so excellent a creature can derive its origine from so mean a principle , and so far remote and differing from what it grows to be . But , if we examine it in retail , and go along anatomizing it in every step and degree that it changes by : we shall find that every immediate change is so near , and so palpably to be made by the concurrent causes of the matter prepared ; as we must conlude , it cannot possibly become any other thing then just what it doth become . Take a Bean , or any other seed ; and put it into the earth ▪ and let water fall upon it : can it be but the bean must swell ? The bean swelling , can it chuse but break the skin ? The skin broken , can it chuse ( by reason of the heat that is in it ) but push out more matter , and do that action which we may call germinating ? Can these germs chuse but pierce the earth in small strings , as they are able to make their way ? Can these strings chuse but be harden'd , by the compression of the earth , and by their own nature ; they being the heaviest parts of the fermented bean ? And can all this be any thing else but a root ? Afterwards , the heat that is in the root mingling it self with more moisture , and according to its nature , springing upwards ; will it not follow necessarily , that a tender green substance ( which we call a bud , or leaf must appear a little above the earth : since tenderness , greenness , and ascent , are the effects of those two principles , heat & moisture ? And , must not this green substance change from what it was at first , by the Sun and Air working upon it , as it grows higher ; till at length it hardens into a stalk ? All this while , the heat in the root sublimes up more moisture ; which makes the stalk at first grow rank , and encrease in length . But , when the more volatile part of that warm juice is sufficiently depured and sublimed ; will it not attempt to thrust it self out beyond the stalk , with much vigour and smartness ? And , as soon as it meets with the cold air in its eruption , will it not be stop'd and thick'ned ? And , new parts flocking still from the root ; must they not clog that issue , and grow into a button , which will be a bud ? This bud being hard'ned at the sides , by the same causes which hard'ned the stalk , and all the while the inward heat still streaming up , & not enduring to be long enclosed , especially when , by its being stop'd , it multiplyes it self ) , will it not follow necessarily , that the tender bud must cleave and give way to that spiritual juice ; which , being purer then the rest ( through its great sublimation ) , shews it self in a purer and nobler substance than any that is yet made , and so becomes a flower ? From hence , if we proceed as we have begun and weigh all circumstances , we shall see evidently , that another substance must needs succeed the flower ; which must be hollow and contain a fruit in it : and that this fruit must grow bigger and harder . And so , to the last period of the generation of new beans . Thus , by drawing the thrid carefully along through your fingers , and staying at every knot to examine how it is tyed ; you see , that this difficult progress of the generation of living creatures is obvious enough to be comprehended : and that the steps of it are possible to be set down ; if one would but take the pains and afford the time that is necessary ( less then that Philosopher , who for so many years gave himself wholy up to the single observing of the nature of Bees ) to note diligently all the circumstances in every change of it . In every one of which the thing that was becoms absolutely a new thing ; and is endew'd with new properties and qualities , different from those it had before ; as Physicians , from their certain experience , assure us . And yet every change is such , as , in the ordinary and general course of nature , ( wherin nothing is to be consider'd , but the necessary effects following out such Agents working upon such patients , in such circumstances ) 't is impossible that any other thing should be made of the precedent , but that which is immediately subsequent to it . Now , if all this orderly succession of mutations be necessarily made in a Bean , by force of sundry circumstances and external accidents : why may it not be conceiv'd , that the like is also done in sensible creatures ; but , in a more perfect manner , they being perfecter substances ? Surely the progress we have set down is much more reasonable , then to conceive that , in the meal of the Bean , are contain'd , in little , several similar substances ; as , of a root , of a leaf , a stalk , a flower , a cod , fruit , and the rest : and that every one of these , being from the first still the same that they shall be afterwards , do but suck in more moisture from the earth , to swel and enlarge themselvs in quantity . Or that , in the seed of the male , there is already in act the substance of flesh , of bone , of sinews , of veins , & the rest of those several similar parts , which are found in the body of an Animal ; and that they are but extended to their due magnitude , by the humidity drawn from the mother ; without receiving any substantial mutation , from what they were originally in the seed . Let us then confidently conclude , that all generation is made of a fitting , but remote , homogenial compounded substance ; upon which outward Agents working , in the due course of nature change it into another substance , quite different from the first , and make it less homogenal then the first was . And other circumstances and agents change this second into a third ; that third into a fourth ; and so onwards , by successive mutations , that still make every new thing become less homogeneal then the former was , according to the nature of heat mingling more and more different bodies together ) till that substance be produced , which we consider in the period of all these mutations . And this is evident out of many experiences . As for example , in Trees , the bark , which is opposed to the North wind , is harder & thicker then the contrary side which is opposed to the south ; and a great difference will appear in the grain of the wood ; even so much , that skilful people will , by feeling and seeing a round piece of the wood after the Tree is fell'd , tell you in what situation it grew , and which way each side of that piece look'd . And Josephus Acosta writes of a Tree in America , that , on the one side being situated towards great hills , and on the other exposed to the hot Sun ; the one half of it flourishes at one time of the year , and the other half at the opposite season . and some such like may be the cause of the strange effects we somtimes see of trees , flourishing or bearing leaves at an unseasonable time of the year ; as in particular , in the famous Oak in the New Forrest , and in some others in our Island : in which peradventure the Soil they grow in may do the same effect , as the winds and Sun did in the Tree that Acosta mentions . For , we daily see , how some soiles are so powerful over some kind of corn , that they will change the very nature of it ; so that , you shall reap Oats or Rie after you have sown Wheat there . Which shews evidently that , since the outward circumstances can make the parts or the whole of any substance become different from what they were at first ; generation is not made by aggregation of like parts to presupposed like ones , nor by a specifical worker within ; but , by the compounding of a seminary matter with the juice which accrues to it from without , and with the streams of circumstant bodies ; which , by an ordinary course of nature , are regularly imbibed in it by degrees , and at every degree change it into a different thing , such as is capable to result out of the present compound , ( as we have said before ) till it arrive to its full perfection . Which yet is not the utmost period of natures changes ; for , from that , ( for example , from corn or an Animal ) it carries it on , still changing it , to be meal or a Cadaver , from thence , to be bread or durt , after that , to be blood or grass . And so , still turning about her wheel ( which suffers nothing to remain long in the state it is in ) , she changes all substances from one into another : And , by reiterated revolutions , makes in time every thing of every thing . As when of mud she makes Tadpoles , and Frogs of them , and afterwards mud again of the Frog : or when she runs a like progress , from Earth to Worms , and from them to Flies , and the like ; so changing one Animal into such another , as , in the next precedent step , the matter in those circumstances is capable of being changed into ; or rather ( to say better ) must necessarily be changed into . To confirm this by experience . I have been assured , by one who was very exact in noting such things , that he once observ'd in Spain , in the Spring season , how a stick , lying in a moist place , grew , in tract of time , to be most of it a rotten durty matter ; and that , at the dirty end of the stick , there began a rude head to be form'd of it by little and little ; and , after a while , some little legs began to discover themselves near this unpolish'd head , which daily grew more and more distinctly shaped . And then , for a pretty while ( for it was in a place where he had the conveniency to observe daily the progress of it , and no body came near to stir it in the whole course of it ) he could discern where it ceas'd to be a body of a living creature , and where it began to be dead stick or dirt ; all in one continuate quantity or body . But , every day the body grew longer and longer , and more legs appear'd ; till at length , when he saw the Animal almost finish'd , and near separating it self from the rest of the stick ; he stay'd then by it , and saw it creep away in a Caterpillar , leaving the stick and dirst , as much wanting of its first length , as the worms body took up . Peradventure , the greatest part of such creatures makes their way by such steps into the world . But , to be able to observe their progress thus distinctly , as this Gentleman did , happens not frequently . Therfore , to satisfie our selves herein , it were well we made our remarks in some creatures , that might be continually in our power to observe in them the course of nature , every day and hour . Sir John Heydon , the Lieutenant of his Majesties Ordnance ( that generous and knowing Gentleman , and consummate Souldier both in Theory and Practice ) was the first that instructed me how to do this ; by means of a furnace , so made as to imitate the warmth of a sitting Hen. In which you may lay several eggs to hatch ; and by breaking them at several ages , you may distinctly observe every hourly mutation in them , if you please . The first will be , that on one side you shall find a great resplendent clearness in the white . After a while , a little spot of red matter , like blood , will appear in the midst of that clearness , fast'ned to the yolk : which will have a motion of opening and shutting ; so as somtimes you will see it , and straight again it will vanish from your sight , and indeed , at first it is so little , that you cannot see it , but by the motion of it : for , at every pulse , as it opens you may see it , and immediately again it shuts in such sort , as it is not to be discerned . From this red speck , after a while , there will stream out a number of little ( almost imperceptible ) red veins . At the end of some of which , in time , there will be gathered together a knot of matter , which by little and little will take the form of a head ; and you will ere long begin to discern eyes and a beak in it . All this while the first read spot of blood grows bigger and solider : till at length it becomes a fleshy substance , and , by its figure may easily be discern'd to be the heart ; which as yet hath no other inclosure but the substance of the egg . But , by little and little , the rest of the body of an Animal is framed , out of those red veins which stream out all about from the heart . And in process of time , that body encloses the heart within it by the chest ; which grows over on both sides , and in the end meets , and closes it self fast together . After which this little creature soon fills the shell , by converting into several parts of it self all the substance of the egg . And then growing weary of so straight a habitation , it breaks prison , and comes out a perfectly formed Chicken . In like manner , in other creatures ( which in latine are cal'd Vivipera , because their young ones are quick in their mothers Womb ) we have , by the relation of that learned and exact searcher into nature , Dr. Harvy ; that the seed of the male , after his accoupling with the female , doth not remain in her womb , in any sensible bulk : but ( as it seems ) evaporates and incorporates it self , either into the body of the Womb , or rather into some more interior part ; as , into the seminary vessels . Which , being a solid substance , much resembling the nature of the Females seed , is likely to suck up , by the mediation of the Females seed , the Male seed incorporated with it and , by incorporation , turn'd as it were into a vapour : in such sort as we have formerly explicated , how the body of a Scorpion or Viper draws the poyson out of the wound . And after a certain time ( Dr. Harvy noted the space of six weeks or two moneths in Does or Hindes ) these seeds distill again into the Womb ; and by little and little clarifie in the midst , and a little red speck appears in the cencer of the bright clearness ; as we said before of the egg . But we should be too blame to leave our Reader without clearing that difficulty , which cannot chuse but have sprung up in his thoughts ; by occasion of the relations we made , at the entrance into this point , concerning the Cat whose kitlings were half with tails and half without : and the womans daughters at Argiers , that had , as well as their mother , excresences upon their left thumbs , imitating another lesser thumb ; and the like effects whenever they happen , which they do frequently enough . Let him therefore remember , how we have determin'd that generation is made of the blood : which , being dispersed into all the parts of the body , to irrigate every one of them , and convey fitting spirits into them from their source or shop where they are forged ; so much of it as is superabundant to the nourishing of those parts is sent back again to the heart , to recover the warmth and spirits it hath lost by so long a journey . By which perpetual course of a continued circulation , 't is evident that the blood , in running thus through all the parts of the body , must needs receive some particular concoction or impression from every one of them . And by consequence , if there be any specifical vertue in one part , which is not in another ; then the blood , returning from thence , must be endued with the vertue of that part . And the purest part of this bloud , being extracted like a quintessence out of the whole mass , is reser'd in convenient receptacles or vessels , till there be use of it , and is the matter or seed , of which a new Animal is to be made : in whom will appear the effect of all the specifical virtues drawn by the bloud in its iterated courses , by its circular motion through all the several parts of the parents body . Whence it follows , that , if any part be wanting in the body wherof this seed is made , or be superabundant in it ; whose virtue is not in the rest of the body : the vertue of that part cannot be in the bloud , or will be too strong in the bloud , and by consequence , it cannot be at all , or it will be too much , in the seed . And , the effect proceeding from the seed , that is , the young Animal , will come into the world savouring of that origine ; unless the Mother's seed supply or temper what the Father 's was defective or superabundant in , or contrariwise the Father's correct the errours of the Mother's . But peradventure , the Reader will tell us , that such a specifical virtue cannot be gotten by concoction of the blood , or by any petended impression in it ; unless some little particles of the nourished part remain in the blood , and return back with it ; according to that maxim of Geber , Quod non ingreditur non immutat , no body can change another unless it enter into it , and , mixing it self with it , become one with it . And that so in effect , by this explication , we fall back into the opinion which we rejected . To this I answer , that the difference is very great between that opinion and ours ; as will appear evidently , if you observe the two following assertions of theirs . First they affirm , that a living creature is made m●erly by the assembling together of similar parts , which were hidden in those bodies from whence they are extracted in generation : wheras we say that bloud , coming to a part to irrigate it , is , by its passage through it and some little stay in it , and by its frequent returns thither , at length transmuted into the nature of that part ; and therby the specifical vertues of every part grow greater , and are more diffused and extended . Secondly , they say , that the Embryon is actually formed in the seed ; though in such little parts as it cannot be discerned , till each part have enlarged and increased it self , by drawing to it from the circumstant bodies more substance of their own nature . But we say , that there is one Homogenal substance made of the blood , which hath been in all parts of the body ; and this is the seed : which contains not in it any figure of the Animal from which it is refined , or of the Animal into which it hath a capacity to be turned ( by the addition of other substances ) ; though it have in it the vertues of all the parts it hath often run through . By which term of specifike vertues , I hope , we have said enough in sundry places of this discourse , to keep men from conceiving that we mean any such inconceivable quality , as modern Philosophers too frequently talk of ; when they know not what they say or think , nor can give any account of . But that it is such degrees and numbers of rare and dense parts mingled together , as constitute a mixed body of such a temper and nature : which degrees and proportions of rare and dense parts , and their mixture together , and incorporating into one Homogeneal substance , is the effect resulting from the operations of the exteriour agent , that cuts , imbibes , kneads , and boyls it to such a temper . Which exteriour agent , in this case , is each several part of the Animals body , that this juice or blood runs through ; and that hath a particular temper belonging to it , resulting out of such a proportion of rare and dense parts , as we have even now spoken of ; and can no more be with-held from communicating its temper to the bloud , that first soaks into it and soon after drains away again from it ( according as other succeeding parts of bloud drive it on ) : then a mineral channel can chuse but communicate its vertue to a stream of water that runs through it , and is continually grating off some of the substance of the Mineral earth , and dissolving it into it self . But , to go on with our intended discourse . The seed , thus imbued with the specifical vertues of all the several parts of the parents body , meeting in a fit receptacle the other parents seed , and being there duly concocted , becomes first a heart . Which heart , in this tender beginning of a new Animal , contains the several virtues of all the parts , that afterwards will grow out of it and be in the future Animal : in the same manner as the heart of a complete Animal : contains in it the specificke virtues of all the several parts of its own body , by reason of the bloods continual resorting to it in a circle from all parts of its body , and its being nourished by that juice , to supply the continual consumption which the extreme heat of it must needs continually occasion in its own substance ; wherby the heart becoms in a manner the Compendium or abridgment of the whole Animal . Now , this heart , in the growing Embryon , being of the nature of fire ; as , on the one side , it streams out its hot parts ; so , on the other , it sucks oyl or fewel to nourish it self out of the adjacent moist parts : which matter aggregated to it being sent abroad , together with the other hot parts that steam from it ; both of them together stay and settle , as soon as they are out of the reach of that violent heat , that would not permit them to thicken or rest . And there they grow into such a substance , as is capable to be made of such a mixture ; and are linked to the heart by some of those strings that steam out from it ( for those steams likewise harden , as we shew'd more particularly , when we discours'd of the tender stalks of plants ) : and in a word , this becoms some other part of the Animal . Which thus encreases by order , one part being made after another ; till the whole living creature be completely framed . So that now you see , how mainly their opinion differs from ours : since , they say that there is actually in the seed a complete living creature ; for , what else is a living creature , but bones in such parts , nerves in such others , bloud and humours contain'd in such and such places , all as in a living creature ? All which they say . But , we make the seed to be nothing else but one mixed body , of one homogeneal nature throughout ; consisting of such a multiplicity of rare and dense parts , so ballanced and proportioned in number and magnitude of those parts , which are evenly shuffled and alike mingled in every little parcel of the whole substance : in such sort , that the operation of nature upon this seed , may , in a long time and with a due process , bring out such figures , situation , and qualities ( as fluidity , consisence , driness , and the like ) , which , by much mixstion and consequent alteration , may in the end become such as constitute a living creature of such a kind . And thus it appears that , although other substances and liquors and steams are , from time to time , mingled with the seed , and then with the heart , and afterwards with the other parts , as they grow on and encrease ; yet the main virtue of the ensuing Animal is first in the seed , and afterwards in the heart . Whence the reason is evident , why both defects and excrescences pass somtimes from the parents to the children ; to wit , when nothing supplies the defect or corrects the exorbitancy . Rather , after this which we have said , the difficulty will appear greater , in that such accidents are not always hereditary from the parents ; but happen only now and then , some rare times . But , the same grounds we have laid wil likewise solve this objection . For , seeing that the heart of the Animal , from whence the seed receives its proper nature ( as we have declared ) is impregnated with the specifick virtue of each several part of the body ; it cannot be doubted but that the heart will supply for any defect hapned in another part , after it hath been imbued with that virtue , and is grown to a firmness and vigorous consistence , with that virtue moulded and deeply imbibed into the very substance of it . And although the heart should be tincted , from its first origine , with an undue virtue from some part ( as it seems to have been in the mother of those daughters that had two thumbs upon one hand ) ; yet it is not necessary that all the off-spring of that parent should be formed after that model ; for , the other partners seed may be more efficacious and predominant in the geniture , over the faulty seed of the other parent ; and then it will supply for and correct the others deviation from the general rule of nature . Which seems to be the cause of that womans male children ; for , in them the fathers seed being strongest , all their fingers imitated the regularity of their Fathers : wheras the daughters ( whose sex implies that the fathers seed was less active ) carried upon some of theirs the resemblance of their mothers irregularity . And , in confirmation of this doctrine , we daily see , that the Children of Parents who have any of their noble parts much and long distempred , wherby there must be a great distemper in the bloud ( which is made and concocted by their assistance ) , seldom fail of having strong inclinations to the distempers and diseases that either of their parents were violently subject to . Scarce any Father or Mother dyes of the Consumption of the Lungs , but their children inherit that disease in some measure : the like is of the Stone ; the like of the Gout , the like of diseases of the brain , and of sundry others ; when they infested the parents with any notable eminency . For the bloud , coming continually to the heart from such ill-affected parts , by its circulation through the whole body , must needs in process of time alter and change the temper of the heart ; and then both the heart gives a tainted impression to the blood that must be boyl'd into seed , and the parts themselvs communicate their debilites and distempers to it : so that it is no wonder , if the seed partake of such depraved qualities ; since it is a maxime among Physicians , that subsequent concoctions can never amend or repair the faults of the precedent ones . Having waded thus far into this matter , and all experience agreeing that the whole Animal is not formed at once ; I conceive there can be no great difficulty in determining what part of it is first generated : which we have already said to be the heart but peradventure the Reader may expect some more particular and immediate proof of it . 'T is evident , that all the motions and changes we have observ'd in the Egg and in the Doe proceed from heat : and t is as certain , that heat is greatest in the centre of it ; from whence it disperses it self to less and less . It must then necessarily follow , that the part in which heat most abounds , and which is the interiour fountain of it from whence ( as from a stock of their own ) all the other parts derive theirs , must be formed first ; and the others successively after it : according as they partake more or less of this heat ; which is the Architect that moulds and frames them all . Undoubtedly this can be none other but the heart : whose motion and manner of working evidently appears in the twinckling of the first red spot ( which is the first change ) in the Egg , and in the first matter of other living creatures : Yet I do not intend to say , that the heart is perfectly framed , and compleatly made up , with all its parts and instruments ; before any other part be begun to be made : but only the most vertuous part ; and , as it were , the marrow of it , which servs as a shop or hot forge to mold spirits in ; from whence they are dispers'd abroad to form and nourish other parts that stand in need of them to that effect . The shootings or little red strings that stream out from it must surely be arteries : through which the bloud issuing from the heart , and there made and imbued with the nature of the seed , runs ; till encountering with fit matter , it engrosses it self into brain , liver , lights , &c. From the brain chiefly grows the marrow and , by consequent , the bones containing it , ( which seem to be originally but the outward part of the marrow , baked and hardned into a strong crust by the great heat that is kept in ) : as also the sinews , which are the next principal bodies of strength , after the bones . The marrow being very hot dries the bones ; and yet with its actual moisture it humects and nourishes them too , in some sort . The spirits that are sent from the brain do the like to the sinews . And lastly , the arteries and veins , by their bloud , cherish and bedew the flesh . And thus the whole living creature is begun , framed and made up . CHAP. XXV . How a Plant or Animal c●mes to that figure it hath . BUt , before we go any further , and search into the operations of this Animal , a wonderful effect calls our consideration to it : which is , how a Plant or Animal comes by the figure it hath , both in the whole and in every part of it ? Aristotle , after he had beaten his thoughts as far as he could upon this question , pronounced that this effect could not possibly be wrought by the virtue of the first qualities ; but that it sprung from a more divine origine : And most of the contemplatours of Nature , since him , seem to agree , that no cause can be render'd of it ; but that it is to be refer'd merely to the specifical nature of the thing . Neither do we intend to derogate from either of these causes : since , both Divine Providence is eminently shown , in contriving all circumstances necessary for this work ; and likewise , the first temperament that is in the seed must needs be the principal immediate cause of this admirable effect . This latter then being supposed ; our labour and endeavour will be to unfold ( as far as so weak and dim eyes can reach ) the excellency and exactness of Gods Providence ; which cannot be enough adored , when it is reflected on and mark'd in the apt laying of adequate causes to produce such a figure , out of such a mixture first laid . From them , so artificially ranged , we shall see this miracle of nature to proceed ; and not from an immediate working of God or nature , without convenient and ordinary instruments to mediate and effect this configuration , through the force and virtue of their own particular natures . Such a necessity to interest the chief workman at every turn , in particular effects , would argue him of want of skill and providence , in the first laying of the foundations of his designed Machine . He were an improvident Clockmaker , that should have cast his work so , as , when it were wound up and going , it would require the Masters hand at every hour , to make the Hammer strike upon the Bell. Let us not then , too familiarly and irreverently , ingage the Almighty Architect's immediate handy-work in every particular effect of nature ; Tali non est dignus vindice nodu● . But , let us take principles within our own kenning ; and consider , how a body hath , of its own nature , three dimensions , ( as Mathematicians use to demonstrate ) : and that the variety we see of figures in bodies proceeds out of the defect of some of these dimensions , in proportion to the rest . As for example , that a thing be in the form of a Square Tablet ; is , for that the cause , which gave it length and breadth , could not also give it thickness in the same proportion : for , had it been able to give profundity as well as the other two , it had made a Cube instead of a Tablet . In like manner , the former of a lamine , or very long square , is occasion'd by some accident which hinders the cause from giving breadth and thickness proportionable to the length . And so , other figures are made , by reason that their causes are some ways bound to give more of some dimension to one part then another . As for example , when water falls out of the skie , it hath all the little corners or extancies of its body grated off by the air , as it rolls and tumbles down in it ; so that it becomes round : and continues in that form , till , setling on some flat body ( as Grass or a Leaf ) , it receives a little plainness , to the proportion of his weight mastering the continuity of it . And therfore , if the drop be great upon that plain body , it seems to be half a Sphere , or some less portion of one : but , if it be a little drop , then the flat part of it ( which is that next the grass ) is very little and undiscernable , because it hath not weight enough to press it much and spread it broad upon the grass , and so the whole seems in a manner to be a Sphere . But , if the extern causes had press'd upon this drop only broadways and thick ways ( as when a Turner makes a round Pillar , of a square one ) then it would have proved a Cylinder ; nothing working upon it to grate off any of its length , but only the corners of the breadth and thickness of it . And thus you see , how the fundamental figures ( upon which all the rest are grounded ) are contrived by nature : not by the work of any particular Agent that immediately Imprints a determinate figure into a particular body , as though it wrought it there at once , according to a foreconceiv'd design or intelligent aim of producing such a figure in such a body ; but by the concurrence of several accidental causes , that all joyn in bringing the body , they file and work upon into such a shape . Only , we had like to have forgotten the reason and cause of the concave figure in some parts of Plants : which , in the ordinary course of nature , we shall find to grow from hence , That a round outside being filled with some liquor , which makes it grow higher and higher , it happens that the succeeding causes contract this liquor and harden the outside ; and then of necessity there must be a hollow Cylinder remaining , in lieu of the juice which before fill'd it . As we see every day in corn , and in Reeds , and in Canes , and in the stalks of many herbs : which , whilst they are tender and in their first growth , are full of juice ; and become afterwards hallow and dry . But , because this discourse may peradventure seem too much in common : it will not be amiss to apply it to some particulars that seem very strange . And first , let us examine how the rocking of concrete juices ( which seems to be such an admirable mystery of Nature ) is performed . Allom falls down in lumps , Saltpeter in long icicles , and common Salt in squares : and this , not once or somtimes , now or then , but always constantly in the same order . The reason of these effects will easily be deduced out of what we have said . For , if all three be dissolv'd in the same water , Allom , being the grossest , falls first , and fastest , and , being of an unctious nature , the first part which falls doth not harden till the second comes to it ; wherby this second sticks to the first and crushes it down , and this is serv'd in the same manner by the third : and so it goes on , one part squeezing another ▪ till what is undermost grow hard enough to resist the weight of new falling parts ; or rather , till no more fall ; but the liquor they were dissolv'd in is deliver'd of them all , and then they harden in that figure they were compress'd into . As for Salt , which descends in the second place ; that swims first upon the water , and there gets its figure , which must be equally long and broad , because the water is indifferent to those two positions : but its thickness is not equal to its other two dimensions , by reason that , before it can attain to that thickness , it grows too heavy to swim any longer , and , after it is encreas'd to a certain bulk , the weight of it carries it down to the bottom of the water , and consequently it can encrease no more ; for , it encreases by the joyning of little parts to it , as it swims on the top of the water . The Saltpeter falls last ; which being more difficult to be figured then the other two , because it is more dry then either of them , ( as consisting chiefly of earthy and of fiery parts ) , is not equally encreased , neither in all three , nor in two dimensions , but hath its length exceeding both its breadth and thickness : and its lightness makes it fall last , because it requires least water to sustain it . To give the causes of the figures of divers mixts , and particularly of some precious stones ( which seems to be cast by Nature in exactest moulds ) , would oblige us to enter into the particular manner of their generation : which were exceeding hard , if not impossible , for us to do , by reason that Authors have not left us the circumstances , upon which we might groūd our judgment concerning them , so particularly described as were necessary ; nor our selves have met with the commodity of making such experiences , and of searching so into their beds as were requisite , to determine solidly the reasons of them . And indeed , I conceive , that oftentimes the relations which others have recorded of their generation would rather mislead then assist us : since it is very familiar in many men , to magnifie the exactness of Nature , in framing effects by phansie to themselvs ; when , to make their Wonder appear more just , they will not fail to set off their story with all advantageous circumstances , and help out what wants a little or comes but near the mark . But , to come closer to our purpose ; that is , to the figures of living things . We see that the roots in the earth are all of them figured almost in the same fashion : for the heat residing in the midd'st of them pushes every way , and therupon , some of them become round , but others more long then round ; according to the temper of the ground , or the season of the year , or the weather that happens : and this , not onely in divers kinds of Roots , but even in several of the same kind . That part of the plant which mounts upwards , for the most part , round and long ; the cause wherof is evident . For , the juice which is in the middle of it working upwards ( because the hardness of the bark will not let it out at the sides ) , and coming in more and more abundance ( for the reasons we have above deliver'd ) , encreases that part equally every way but upwards ; and therfore it must be equally thick and broad , and consequently round : but the length will exceed either of the other dimensions ; because the juice is driven up with a greater force , and in more quantity then it is to the sides . Yet the broadness and thickness are not so exactly uniform , but that they exceed a little more at the bottom then at the top , which is occasion'd , partly by the contracting of juice into a narrower circuit , the further it is from the source ; and partly by reason of the Branches , which , shooting forth , convey away a great part of the Juice from the main stock . Now , if we consider the matter well , we shall find , that what is done in the whole tree , the very same is likewise done in every little leaf of it . For , a leaf consists of little branches shooting out from one greater branch , which is in the middle ; and again , other less branches are derived from those second branches : and so still lesser and lesser , till they weave themselvs into a close work , as thick as that which we see women use to fill up with Silk or Crewel , when in Tentwork they embroyder leafs or flowers upon Canvas . And this again is cover'd and , as it were , glew'd over , by the humour which , sticking to these little thrids , stops up every little vacuity , and by the air is hardened into such a skin as we see a leaf consists of . And thus it appears , how an account may be given of the figure of the leafs , as well as of the figure of the main body of the whole tree : the little branches of the leaf being proportionate in figure to the branches of the tree itself ( so that each leaf seems to be the Tree in little ) , and the figure of the leaf depending of the course of these little branches ; so that , if the greatest branch of the Tree be much longer then the others , the leaf will be a long one , but if the lesser branches spread broad-ways , the leaf will likewise be a broad one ; so far , as even to be notch'd at the outsides , round about it , in great or little notches ; according to the proportion of the Trees Branches . These Leafs , when they first break out , are foulded inwards ; in such sort as the smalness and roundness of the passage in the wood , through which they issue , constrains them to be : where nevertheless the driness of their parts keep them asunder ; as that one leaf doth not incorporate it self with another . But , so soon as they feel the heat of the Sun ( after they are broken out into liberty ) , their tender branches by little and little grow more straight : the concave parts of them drawing more towards the Sun , because he extracts and sucks their moysture from their hinder parts into their former , that are more exposed to his beams ; and thereby the hinder parts are contracted and grow shorter , and those before grow longer . Which , if it be in excess , makes the leaf become crooked the contrary way ; as we see in divers flowers , and in sundry leaves during the Summers heat : witness , the Ivie , Roses full blown . Tulips , and all flowers in form of Bells ; and indeed all kinds of flowers whatever , when the Sun hath wrought upon them to that degree we speak of , and that their joyning to their stalk , and the next parts thereto allow them scope , to obey the impulse of those outward causes . And , when any do vary from this rule we shall as plainly see other manifest causes producing those different effects , as now we do those working in this manner . As for Fruits , though we see that , when they grow at liberty upon the Tree , they seem to have a particular figure allotted them by nature ; yet in truth , it is the order'd series of natural causes , and not an intrinsecal formative virtue which breeds this effect : as is evident , by the great power which art hath to change their figures at pleasure , wherof you may see examples enough in Campanella ; and every curious Gardener can furnish you with store . Out of these and such like principles , a man that would make it his study ( with less trouble of tediousness then that patient contemplator of one of natures little works , the Bees ; whom we mention'd a while agone ) might without all doubt , trace the causes in the growing of an Embryon ; till he discover'd the reason of every bones figure , of every notable hole or passage in them , of the Ligaments by which they are tied together , of the membranes that cover them ; and of all the other parts of the body . How , out of a first Masse , that was soft and had no such parts distinguishable in it , every one of them came to be formed ; by contracting that Masse in one place , by dilating it in another , by moistning it in a third , by drying it here , hard'ning it there ; — Ut his exordia primis , Omnia , & ipse tener hominis concreverit orbis . till in the end this admirable machine and frame of mans body was composed and fashioned up , by such little and almost insensible steps and degres . Which , when it is look'd upon in bulk and entirely-formed , seems impossible to have been made , and sprung merely out of these principles ; without an Intelligence immediately working and moulding it at every turn , from the beginning to the end . But withall , we cannot chuse but break out into an extasie of admiration and hymns of praise ( as great Galen did upon the like occasion ) , when we reverently consider the infinite Wisedome and deep far-looking Providence of the all-seeing Creatour and Orderer of the World ; in so punctually adopting such a multitude and swarm of causes to produce , by so long a progress , so wonderful an effect : in the whole course of which , if any one , the very least of them all , went never so little awry , the whole fabrick would be discomposed and changed from the nature it is design'd to . Out of our short survey of which ( answerable to our weak talents and slender experience ) I perswade mv self it appears evident enough , that , to effect this work of generation , there needs not be supposed a forming virtue , or Vis formatrix , of an anknown power and operation ; as those that consider things suddenly and but in gross use to put . Yet , in discourse , for conveniency and shortness of expression , we shall not quite banish that term from all commerce with us ; so that what we mean by it be rightly understood : which is , the complex , assemblement , or chain of all the causes , that concur to produce this effect ; as they are set on foot to this end by the great Architect and Moderatour of them , God Almighty , whose instrument Nature is : that is , the same thing , or rather the same things , so order'd as we have declared ; but express'd and compriz'd under another name , CHAP. XXVI . How motion begins in Living Creatures : And of the motion of the Heart ; circulation of the Bloud ; Nutrition , Augmentation , and Corruption or Death . BUt we must not take our leave of this subject , til we have examin'd , how motion begins in living things ; as well Plants as Sensative creatures . We can readily pitch upon the part we are to make our observations in , for retriving the origine of this primary motion : for , having concluded , that the roots of Plants , and the hearts of Animals , are the parts of them which are first made , and from which the forming virtue is derived to all the rest ; it were unreasonable to seek for their first motion any where else . But , in what manner , and by what means doth it begin there ? For roots , the difficulty is not great , for , the moysture of the earth pressing upon the seed , and soaking into it , the hot parts of it , which were imprison'd in cold and dry ones , are therby stir'd up and set on work ; then they , mingling themselves with that moysture , ferment and distend the whole seed , til , making it open and break the skin , more juice comes in : which imcorporating it self with the heat , those hot and now moyst parts will not be contain'd in so narrow a room as at the first ; but , strugling to get out on all sides , and striving to enlarge themselvs , they thrust forth little parts . Which , if they stay in the earth , grow white , and make the root ; but those which ascend and make their way into the air , being less compressed and more full of heat and moysture , turn green : and , as fast as they grow up , new moysture coming to the root is sent up through the pores of it ; and this fails not , till the heat of the root it self fails . For , it being the nature of heat to rarifie and elevate , there must of necessity be caus'd in the earth a kind of sucking in of moysture into the root from the next parts to it , to fill those capacities which the dilating heat hath made , that else would be empty ; and to supply the rooms of those which the heat continually sends upwards : for , the moysture of the root hath a continuity with that in the earth , and therfore they adhere together ( as in a Pump , or rather as in filtration ) and follow one another , when any of them are in motion ; and still the next must needs come in and fill the room , where it finds an empty space immediate to it . The like of which happens to the Air when we breath : for , our lungs being like a Bladder , when we open them the air must needs come in , to fill that capacity which else would be empty ; and when we shut them again , as in a pair of Bellows , we put it out . This may suffice , concerning the primary motion of roots : but in that of the heart , we shall find the matter not altogether so plain , Monsieur des Cartes , following herein the steps of the learned and ingenuous Dr. Harvey , who hath invented and teaches that curious and excellent Doctrine of the Cerculation of the Bloud , ( as indeed , what secret of nature can be hidden from so sharp a wit , when he applyes himself to penetrate into the bottome of it ) , explicates the matter much after this sort . That the heart , within the substance of it , is like a hollow Cavern in whose bottome were an hot stone , on which should drop as much liquor as the fiery stone could blow into smoke ; and this smoke or steam should be more then the Cave could contain , wherfore it must break out : which to do , it presses on all sides , to get an issue or door to let it out . It finds of two sorts , but only one kind of them will serve it for this purpose ; for the one sort of these doors opens inwards , the other outwards : which is the cause that , the more it strives to get out , the faster it shuts the doors of the first kind ; but , by the same means , it beats back the other doors , and so gets out . Now , when it is gone quite out of this Cavern , and consequently leaves it to its natural disposition ; whereas before it violently stretched it out , and , by doing so , kept close the doors that open inwards : then , all the parts of it begin to slacken , and those Doors give way to new liquor to drop in anew ; which the heat in the bottome of the heart rarifies again in-into smoke , as before . And thus he conceives the motion of the heart to be made ; taking the substance of it to be ( as I may say ) like to limber Leather , which , upon the feeling of it with bloud and steam , opens and dilates it self ; and at the going of it out , it shrinks together like a bladder . But , I doubt this Explication will not go through the difficulty . For first , both Galen and Dr. Harvey shew , that , as soon as the bloud is come into the heart , it contracts it self ; which agrees not with Monsir des Cartes his supposition : for , in his doctrine , there appears no cause why it should contract it self , when it is full ; but contrariwise , it should go on dilating it self ; till enough of the bloud which drops into the heart were converted into steam , to force the doors open , that so it may gain an issue thence , and a passage into the body . Next , Monsir des Cartes supposes that the substance of the heart is like a bladder , which hath no motion of it self ; but opens and shuts , according as what is within it stretches it out , or permits it to shrink and fall together again . Wheras Dr. Harvey proves that , when it is full , it compresses itself by a quick and strong motion , to expel that which is in it ; and that , when it is empty , it returns to its natural dilatation , figure , and situation ; by the ceasing of that agents working , which caused its motion . Wherby it appears to be of such a fibrous substance , as hath a proper motion of its own . Thirdly , I see not how this motion can be proportional . For , the heart must needs open and be dilated , much faster then it can be shut and shrunk together ; there being no cause put to shut and bring it to its utmost period of shrinking , other then the going out of the vapour , wherby it becomes empty : which vapour , not being forced by any thing but its own inclination , may peradventure , at first when there is abundance of it , swell and stretch the heart forcibly out ; but , after the first impulse and breach of some part of it out of the Cavern that enclosed it , there is nothing to drive out the rest , which must therfore steam very leasurely out . Fourthly , what should hinder the blood from coming in before the heart be quite-empty and shrunk to its lowest pitch ? For as soon as the vapour yeelds within , new blood may fall in from without ; and so keep the heart continually dilated , without ever suffering it to be perfectly and compleatly shut . Fifthly , the heart of a Viper , layd upon a plate in a warm place , will beat four and twenty houres , and much longer , if it be carefully taken out of its body , and the weather warm and moyst : and it is clear , that this is without succession of blood to cause the pulses of it . Likewise , the several members of living creatures will stir for sometime , after they are parted from their bodies : and in them we can suspect no such cause of motion . Sixthly , Mounsir des Cartes his opinion , the heart should be hardest when it is fullest ; and the eruption of the steam out of it should be strongest at the beginning ; wheras experience shews , that it is softest when it is at the point of being full , and hardest when it is at the point of being empty ; and the motion strongest towards the end . Seventhly , in Mounsir des Cartes his way , there is no agent or force strong enough to make blood gush out of the heart . For , if it be the steam only that opens the doors , nothing but it will go out , and the blood will still remain behind ; since it lies lower then the steam , and further from the issue that lets it out : but Dr. Harvey findes by experience ( and teaches how to make this experience ) that , when a wound is made in the heart , blood will gush out by spurts at every shooting of the heart . And lastly , if Mounsir des Cartes , his supposition were true , the arteries would receive nothing but steams ; wheras it is evident , that the chief filler of them is blood . Therfore we must enquire after another cause of this primary motion of a sensitive creature , in the beatings of its heart . Wherin we shall not be obliged to look far : for seeing we find this motion and these pulsations in the heart , when it is separated from the body ; we may boldly and safely conclude , that it must of necessity be caused by somthing that is within the heart it self . And what can that be else , but heat or spirits imprison'd in a tough viscous bloud : which it cannot so presently break through to get out ; and yet can stir within it , and lift it up ? The like of which motion may be observ'd , in the heaving up and sinking down again of lose mould thrown into a pit , intoe which much ordure hath been emptied . The same cause , of h at in the earth , makes mountains and sands to be cast up in the very sea . So , in frying , when the pan is full of meat , the bubbles rise and fall at the edges . Treacle , and such strong compounded substances , whiles they ferment , lift themselvs up and sink down again ; after the same manner as the Vipers heart doth : as also do the bubbles of Barm , and most of Wine . And short ends of Lute strings , baked in a juicy pie , will , at the opening of it , move in such sort , as they who are ignorant of the feat will think there are Magots in it : and a hot loaf , in which quick-silver is enclosed , will not only move thus , but will also leap about , and skip from one place to another ; like the head or limb of an Animal ( very full of spirits ) newly cut off from its whole body . And that this is the true cause of the hearts motion , appears evidently . First , because this virtue of moving is in every part of the heart ; as you will plainly see , if you cut out into several pieces a heart , that conservs its motion long after it is out of the Animals belly : for every piece will move ; as Dr. Harvey assures us by experience , and I my self have often seen , upon occasion of making the great antidote , in which Vipers hearts is a principal ingredient . Secondly , the same is seen in the auricles and the rest of the heart ; whose motions are several ; though so near together , that they can hardly be distinguished . Thirdly , Dr. Harvey seems to affirm , that the blood which is in the ears of the heart , hath such a motion of it self , precedent to the motion of the ears it is in : and that this virtue remains in it , for a little space after the ears are dead . Fourthly , in touching a heart , which had newly left moving , with his finger weted with warm spittle , it began to move again ; as testifying that heat and moisture made this motion . Fifthly , if you touch the Vipers heart over with vineger , with spirit of wine , with sharp white-wine , or with any piercing liquor ; it presently dyes : for the acuteness of such substances pierces through the viscous bloud , and makes way for the heat to get out . But , this first mover of an Animal must have somthing from without to stir it up ; else , the heat would lie in it , as if it were dead , and in time would become absolutely so . In Eggs you see this exteriour mover , in the warmth of the Hens hatching them : And in Embryons , it is the warmth of the mothers womb . But when in either of them , the heart is completely form'd and enclosed in the breast , much heat is likewise enclosed there , in all the parts near about the heart ; partly made by the heart it self , and partly caused by the outward heat , which helped also to make that in the heart : and then , although the warmth of the hen or of the mothers womb forsake the heart ; yet this stirs up the native heat within the heart and keeps it in motion , and makes it feed still upon new fewel , as fast as that which it works upon decayes . But , to express more particularly how this motion is effected , We are to note , that the heart hath in its ventrickles three sorts of fibers . The first go long ways ( or are straight ones ) on the sides of the ventricles , from the thick basis of the heart , towards the little tip or cone of it : the second go cross , or round-ways , about the ventricles within the heart ; and the third , are transversal or thwart ones . Next , we are to remember , that the heart is fix'd to the body by its base ; and hangs loose at the cone . Now then , the fibers being of the nature of such things as will swell and grow thicker by being moisten'd ; and consequently shrink up in length and grow shorter , in proportion to their swelling thicker ( as you may observe in a loose-wrought hempen rope ) : it must of necessity follow , that , when the bloud falls into the heart ( which is of a kind of spungy substance ) ; the fibers , being therwith moist'ned , will presently swell in roundness and shrink in length . Next , we are to note , that there is a double motion in the heart : the one of opening , which is call'd Diastole ; the other of shutting , which is term'd Systole . And although Dr. Harvey seems to allow the opening of the heart to be no motion ; but rather a relenting from motion ; nevertheless ( me thinks ) 't is manifest , that it is not only a compleat motion , but , in a manner , the greater motion of the two , though indeed the less sensible , because it is perform'd by little and little : for in it the heart is drawn by violence from its natural position , which must be ( as it is of all heavy things ) that by which it approaches most to the center of gravity ; and such a position we see it gains by the shutting of it . Now , to declare how both these motions are effected , we are to consider how , at the end of the Systole , the heart is voided and cleansed of all the bloud that was in it ; whence it follows , that the weight of the bloud which is in the auricles , pressing upon the valvulas or doors that open inwards , makes its way by little and little into the ventricles of the heart : where it must necessarily swell the fibers , and they being swelled must needs draw the heart into a roundish and capacious figure ; which the more it is done , the more blood comes in , and with greater violence . The following effect of which must be , that the weight of the blood , joyn'd to the weight of the heart it self and particularly of the conus or tip ( which is more solid and heavy in proportion to its quantitity , then the rest of the heart , ) must necessarily set the heart into the natural motion of descending according to its gravity ; which , consequently , is perform'd by a lively jerk , wherby it comes to pass , that the tip of our heart as it were springs up towards our breast ; & the bloud is spurted out by other valvulae ( that open outwards ) which are aptly disposed to be open'd upon such a motion , and convey it to the arteries . In the course of which motion , we may note , how the figure of our heart contributes to its springing up towards our breast ; for , the line of distance between the basis and the tip being longer on that side towards the back , then on the other towards the breast ; it must happen that , when the heart shuts and straightens it self , and thereby extends it self to its length , the tip will but out forwards towards the breast . Against this doctrine , of the motion , and of the Systole and Diastole of the heart , it may be objected , that beasts hearts do not hang like a mans heart , straight downwards , but rather horizantally ; and therfore this motion of gravity cannot have place in them : nevertheless , we are sure they beat , and open and shut regularly . Besides , if there were no other cause , but this of gravity , for the motion of a mans heart ; it would follow that one , who were set upon his head or hung by his heels , could not have the motion of his heart : which posture nevertheless , we see men remain in for a pretty while , without any extreme prejudice . But these difficulties are easily answer'd . For , first , whether beasts hearts lie directly horizontally , or whether the basis be fast'ned somwhat higher then the tip reaches , and so makes their heart hang inclining downwards ; still the motion of gravity hath its effect in them . As we may perceive in the heart of a viper lying upon a plate , and in any other thing that of it self swells up , and straight again shrinks down : in which we cannot doubt , but that the gravity , fighting against the heat , makes the elevated parts fall , as the heat makes them rise . And as for the latter , 't is evident that men cannot stay long in that posture , without violent accidents ; and , in any little while , we see , the bloud comes into their face and other parts , which naturally are situated higher , but by this position become lower then the heart : and much time is not required , to have them quite disorder'd and suffocated ; the bloud passing through the heart with too much quickness , and not receiving due concoction there , and falling thence in too great abundance into places that cannot with conveniency entertain it . But you will insist , and ask , Whether in that posture the heart moves or no ; and how ? And , to speak by guesse in a thing I have not yet made experiences enough to be throughly inform'd in ; I conceive , without any great scruple , that it doth move : And that it happens thus , That the heart , hanging somewhat loose , must needs tumble over , and the tip of it lean downwards some way or other ; and so lie in part like the heart of a beast , though not so conveniently accommodated : and then the heat , which makes the viscous bloud that is in the substance of the heart to ferment , wil not fail of raising it up ; wherupon , the weight of that side of the heart that is lifted up will presently press it down . And thus , by the alternative operations of these causes , the heart will be made to open and shut it self ; as much as is necessary for admitting and thrusting out that little and disorderly coming bloud , which makes its course through it , for that little space wherin the man continues in that position . Now , from these effects wrought in the heart by the moistning of the fibers , two other effects proceed . One is , that the bloud is push'd out of every corner of the heart with an impetuousness or velocity : The other is , that by this notion the spirits , which are in the ventricles of the heart and in the bloud that is even then heated there , are more and deeper press'd into the substance of the heart ; so that you see the heart imbibes fresh vigour , and is strengthened with new spirits , whiles it seems to reject that which should strengthen it . Again , two other effects follow this violent ejection of the bloud out of the heart . One is , that , for the present , the heart is entirely cleans'd of all remainders of bloud ; none being permitted to fall back , to annoy it . The other is , that the heart finding it self dry , the fibers relent presently into their natural position and extension , and the valvulae that open inwards fall flat to the sides of the ventricles ; and consequently new bloud drops in . So that , in conclusion , we see , the motion of the heart depends originally of its fibers irrigated by the blood ; and not from the force of the vapour , as Monsieur des Cartes supposes . This motion of the heart drives the blood ( which is warm'd and spiritualiz'd , by being boyl'd in this furnace ) through due passages into the arteries , whence it runs into the veins : and is a main cause of making and nourishing other parts ; as the Liver , the Lungs , the Brains , and whatsoever else depends of those veins and arteries through which the bloud goes . Which being ever freshly heated , and receiving the tincture of the hearts nature , by passing through the heart ; wherever it stayes and curdles , it grows into a substance , of a nature conformable to the heart ; though every one of such substances be of exceeding different conditions in themselves ; the very grossest excrements not being excluded from some participation of that nature . But , if you desire to follow the blood all along , every step in its progress from the heart round about the body , till it return back again to its center ; Dr. Harvey , who most acutely teaches this doctrine , must be your guide . He will shew you how it issues from the heart by the Arteries ; from whence it goes on warming the flesh til it arrive to some of the extremities of the body : and against it is grown so cool ( by long absence from the fountain of its heart , and by evaporating its own stock of spirits without any new supply ) that it hath need of being warmed anew , it findes it self return'd back again to the Heart , and is there heated again ; which return is made by the Veins , as its going forwards is perform'd only by the Arteries . And , were it not for this continual circulation of the blood , and this new heating it in its proper caldron , the Heart ; it could not be avoided but that the extreme parts of the body would soon grow cold and die . For , flesh being of it self of a cold nature ( as is apparent in dead flesh ) , and being kept warm meerly by the blood that bedews it ; and the bloud likewise being of a nature that soon grows cold and congeals , unless it be preserv'd in due temper by actual heat working upon it : how can we imagine that they two singly , without any other assistance , should keep one another warm ( especially in those parts that are far distant from the heart ) by only being together ? Surely , we must allow the blood ( which is a substance fit for motion ) to have recourse back to the heart ( where only it can be supply'd with new heat and spirits ) ; and from thence be driven out again by its pulses or strokes , which are its shuttings . And , as fast as it flies out , ( like a reeking thick steam , which rises from perfumed water falling upon a heated pan ) , that which is next before it must flie yet further on , to make way for it ; and , newt arterial blood stil issuing forth at every pulse , it must still drive on what issued thence the last precedent pulse , and that part must press on what is next before it . And thus it fares with the whole mass of blood ; which , having no other course but in the body , must at length run round , and by new vessels ( which are the veins ) return back to the place from whence it issued first : and , by that time it comes thither , it is grown cool and thick , & needs a vigorous restauration of spirits and a new rarifying , that then it may warm the flesh it passes again through ; without which it would suddenly grow stone cold . As is manifest , if , by tying or cutting the arteries , you intercept the blood which is to nourish any part : for then that part grows presently cold and benum'd . But , referring the particulars of this doctrine to Dr. Harvey , who hath both invented and perfected it : our task in hand calls upon us , to declare in common the residue of motions that all Living Creatures agree in . How Generation is perform'd , we have determin'd in the past discourse : Our next consideration then ought to be of Nutrition and Augmentation . Between which there is very little difference , in the nature of their actions : and the difference of their names is grounded , more upon the different result in the period of them , then upon the thing it self ; as will by and by appear . Thus then is the progress of this matter . As soon as a living creature is formed , it endeavours straight to augment it self , and employs it self only about that ; the parts of it being yet too young and tender , to perform the other functions which nature hath produced them for . That is to say , the Living Creature at its first production is in such a state and condition , that it is able to do nothing else but , by means of the great heat in it , to turn into its own substance the abundance of moysture that overflows it . They who are curious in this matter tell us , that the performance of this work consists in five actions ; which they call Attraction , Adhesion , Concoction , Assimulation , and Unition . The nature of Atraction we have already declared ; when we explicated how the heart and the root sends juice into the other parts of the Animal or Plant : for they , abounding in themselves with inward heat , and besides that , much other circumstant heat working likewise upon them ; it cannot be otherwise , but that they must needs suck and draw into them the moisture that is about them . As for Adhesion , the nature of that is likewise explicated ; when we shew'd how such parts as are moist , but especially aerial or oily ones , ( such as are made by the operation of a soft and continual heat ) , are catching and easily stick to any body they happen to touch : and how a little part of ▪ moysture between two dry parts joyns them together . Upon which occasion , it is to be noted that parts of the same kind joyn best together : and therfore the powder of glass is used to ciment broken glass withal ( as we have touch'd somwhere above ) , and the powder of marble to ciment marble with ; and so of other bodies . In like manner , Alchimists find no better expedient to extract a small proportion of silver mixed with a great one of gold , then to put more silver to it : nor any more effectual way to get out the heart , or tincture , or spirits , of any thing they distil or make an extract of ; then to infuse its own flegme upon it , and to water it with that . Now , whether the reason of this be , that continuity , because it is an unity , must be firmest between parts that are most conformable to one another , and consequently nearest one among themselves ; or whether it be for some other hidden cause , belongs not to this place to discourse : but in fine so it is . And the adhesion is strongest of such parts as are most conformable to that which needs encrease and nourishment ; and that is made up by the other three actions . Of which , Concoction is nothing else but a thickning of that juice which already sticks to any part of the Animals body , by the good digestion that heat makes in it . And Assimilation is the effect of Concoction : for , this juice being used in the same manner , as the first juice was that made the part wherto this is to be joyn'd , it cannot chuse but become like it in substance ; And then , there being no other substance between , it is of it self united to it , without any further help . Hitherto this action belongs to Nutrition . But if , on the one side , the heat and spirituality of the blood , and , on the other side , the due temper and disposition of the part be such , as the bloud is greedily suck'd into the part , ( which therby swells to make room for it , and will not let it go away , but turns it into a like substance as it self is , and is greater in quantity , then what is consumed and decayes continually by transpiration : then this action is called likewise Augmentation . Which Galen explicates , by a sport the boys of Ionia used ; who were accustom'd to fill a bladder with wind , and , when they could force no more into it , they could rub the bladder ; and , after rubbing of it , they found it capable of receiving new breath ; and so they would proceed on , till their bladder were as full , as by use they knew it could be made . Now ( saith he ) nature doth the like , by filling our flesh and other parts with bloud ; that is to say , it stretches the fibers : but she hath , over and above , a power which the boys had not , namely , to make the fibers as strong after they are stretched to their utmost extension , as they were before they were extended ; whence it happens , that she can extend them again as well as at the first , and this without end , as far as concerns that part . The reason wherof is , because she extends them by means of a liquor , which is of the same nature as that wherof they were made at first : and from thence it followes , that , by concoction , that liquour settles in the parts of the fibers which have most need ; and so makes those parts as great in the length they are extended to , as they were in their shortness before they were drawn out . Whereby the whole part of the Animal , wherin this happens , grows greater : and , the like being done in every part , as well as in any one single one , the whole Animal becomes bigger ; and is in such sort augmented . Out of all which discourse , we may collect that , in the essential composition of Living Creatures , there may peradventure be a phisical possibility for them to continue always without decay ; and so become immortals even in their bodies , if all hurtful accidents coming from without might be prevented . For , seeing that a man , besides the encrease which he makes of himself , can also impart to his children a vertue , by which they are able to do the like ; and to give again to theirs , as much as they receiv'd from their Fathers : 't is clear , that what makes him die is no more the want of any radical power in him , to encrease or nourish himself ; then , in fire , it is the want of power to burn , which makes it go out . But , it must be some accidental want ; which Gallen attributes chiefly to the driness of our bones , and sinews , &c. as you may in him see more at large . For , driness with density alows not easie admittance to moysture , and therfore it causes the heat , which is in the dry body , either to evaporate , or to be extinguish'd : and want of heat is that from whence the failing of life proceeds which he thinks cannot be prevented by any art or industry . And herein God hath express'd his great mercy and goodness towards us . For , seeing that , by the corruption of our own nature , we are so immers'd in flesh and blood , as we should for ever delight to wallow in their mire ; without raising our thoughts at any time above that low and brutal condition : he hath engaged us , by a happy necessity , to think of and provide for a nobler and far more excellent state of living , that will never change or end . In pursuance of which inevitable ordinance , Man ( as if he were grown weary and out of love with this life ; and scorn'd any Term in his farm here , since he cannot purchase the Fee-simple of it ) hastens on his death by his unwary and rash use of meats , which poyson his blood : and then his infected blood , passing through his whole body , must needs in like manner taint it all at once . For the redress of which mischief , the assistance of physick is made use of : and that , passing likewise the same way , purifies the blood , and recovers the corruption occasion'd by the peccant humour ; or other whiles , gathering it together , it thrusts and carries out that evil guest , by the passages contriv'd by nature to disburden the body of unprofitable or hurtful supersluites . CHAP. XXVII . Of the motions of Sence ; and of the Sensible Qualities in general : and , in particular , of those which belong to Touch , Tast , and Smelling . HAving thus brought on the course of Nature as high as Living Creatures , whose chief species or division is those that have sense ; and having declared the operations which are common to the whole tribe of them , which includes both Plants and Animals : 't is now time we take a particular view of those , whose action and passion is the reason why that chief portion of life is termed sensitive ; I mean the Senses , and the qualities by which the outward world comes into the living creature through his senses . Which when we shall have gone through , we shall scarcely have left any qualities among bodies , to plead for a spiritual manner of being or working , that is , for a selfentity an instantaneous operation ; which kind of things and properties vulgar Philosophy is very earnest to attribute to our senses : with what reason , and upon what ground , let us now consider . These qualities are reduced to five several heads ; answerable to so many different wayes , wherby we receive notice of the bodies that are without us And accordingly , they constitute a like number of different Senses : of every one of which we will discourse particularly , when we have examined the natures of the qualities that affect them . But now , all the consideration we shall need to have of them is only this ; That it is manifest , the organs in us , by which sensible qualites work upon us , are corporeal , and made of the like ingredients as the rest of our body is : and therfore must of necessity be liable to suffer evil , and receive good ( as all other bodies do ) from those active qualities which make and mar all things within the limits of Nature . By which terms of Evil and Good , I mean those effects that are averse or conformable to the particular nature of any thing ; and therby tend to the preservation or destruction of that individual . Now we , receiving from our senses the knowledge we have of things without us , give names to them , according to the passions and affections which those things cause in our senses : which being the same in all mankind ( as long as they are consider'd in common , and their effects are look'd upon in gross ) , all the world agrees in one Notion and Name of the same thing ; for every man living is affected by it just as his neighbour is , and as all men else in the world are . As for example ; Heat or Cold works the same feeling in every man composed of flesh and bloud : and therfore whoever should be ask'd of them would return the same answer , that they cause such and such affects in his sense ; pleasing or displeasing to him , according to their degrees , and as they tend to the good or evil of his whole body . But , if we descend to particulars , we shall find that several men of differin● constitutions frame different notions of the same things ; according as they are conformable or disagreeing to their natures : and accordingly , they give them different names . As when the same liquor is sweet to some mens tast , which to anothers appears bitter : one man takes that for a perfume , which to another is an offensive smel . In the Turkish Baths , ( where there are many degrees of heat in divers rooms , through all which the same person uses to pass , and to stay a while in every one of them , both at his entrance and going out ; to season his body by degrees for the contrary excess he is going to ) that seems chilly-cold at his first return , which appear'd melting hot at his going to it : as I my self have often made experience in those Countreys . Beauty and loveliness will shine to one man in the same face , that will give aversion to another . All which proclaims , that the Sensible Qualities of Bodies are not any positive real thing , consisting in an indivisible and distinct from the body it self ; but are meerly the very body , as it affects our senses : to discover how they do , which must be our labour here . Let us therfore begin with considering the difference between sensible and insensible creatures . These later lie exposed to the mercy of all outward agents , that from time to time ( by the continual motion which all things are in ) come within distance of working upon them : and they have no power to remove themselvs from what is averse to their nature ; nor to approach nearer what comforts it . But the others , having within themselvs a principle of motion , ( as we have already declared ) , are able , whenever such effects are wrought on them , as on the others , upon their own account and by their own action , to remove themselvs from what begins to annoy them , and to come nearer to what they find a beginning of good by . These impressions are made on those parts of us , which we call the Organs of our Senses : and by them give us seasonable advertisements and knowledges , wherby we may govern and order , to the best advantage , our little charge of a body ; according to the tune or warnings of change in the great circumstant body of the world , as far as it may concern ours . Which how it is done , and by what steps it proceeds , shall be in the following discourse laid open . Of this great machine that environs us , we , who are but a small parcel , are not immediately concern'd in every part . It imports not us , for the conservation of our body , to have knowledge of other parts then such are within the distance of working upon us : those only , within whose sphere of activity we are planted , can offend or advantage us ; and of them some are near us , others further from us . Those that are next us we discern ( according as they are qualified ) , either by our Touch , or our Tast , or our Smelling : which three Senses manifestly appear to consist in a meer gradation of more or less gross ; and their operations are level'd to the three Elements that press upon us , Earth , Water , and Air. By our other two Senses ( our Hearing and our Seeing ) we have notice of things further off ; and the agents which work on them are of a more refined nature . But we must treat of them all in particular : and that which we will begin with shall be the Touch ; as being the grossest of them , and that which converses with none but the most material and massie objects . We see , it deals with heavy consistent bodies ; and judges of them by conjunction to them , and by immediate reception of something from them . And , according to the divers impressions they make in it , it distinguishes them by divers names ; which ( as we said of the qualities of mixed bodies ) are generally reduced to certain pairs : as , hot and cold , wet and dry , soft and hard , smooth and rough , thick and thin , and some others of the like nature ; which were needless to enumerate , since we pretend not to deliver the science of them , but only to shew that they and their actions are all corporeal . And , this is sufficiently evident , by meer repenting but their very names : for 't is plain by what we have already said , that there are nothing else but certain effections of quantity , arising out of different degrees of rarity and density compounded together . And 't is manifest , by experience , that our sense receivs the very same impressions from them which another body doth . For , our body or our sense will be heated by fire ; burned by it too , if the heat be too great , as well as wood : it will be constipated by cold water , moistened by humide things , and dryed by dry bodies ; in the same manner as any other body whatever , Likewise , it may , in such sort as they , be wounded and have its continuity broken by hard things , be pleas'd and polish'd by soft and smooth , be press'd by thick and heavy , and rub'd by those that are rugged , &c. So that those Masters , who will teach us that the impressions upon sense are made by spiritual or spirit-like things or qualities , ( which they call intentional specieses ) , must labour at two works : the one , to make it appear that there are in nature such things as they would perswade us ; the other , to prove that these material actions we speak of are not able to perform those eff●cts , for which the senses are given to living creatures . And , till they have done that , I conceive , we should be much too blame to admit such things , as we neither have ground for in reason , nor can understand what they are . And therfore , we must resolve to rest in this belief , which experience breeds in us , that these bodies work on our senses , no other ways then by a corporeal operation ; and that such a one is sufficient for all the effects we see proceed from them : as , in the process of this discourse , we shall more amply declare . The Element immediately next to Earth in grosness is Water . And in it is the exercise of our tast ; or Mouth being perpetually wet within ; by means of which moysture , our Tongue receives into it some little parts of the substance which we chew in our Teeth , and which passes over it . You may observe how , if we take any herb or fruit , and , having chop'd or beaten it small , put it into a wooden dish of water and squeeze it a little ; the juice , communicating and mingling it self with the water , infects it with the tast of it self , and , remaining a while in the bowl , sinks by little and little into the very pores of the wood : as is manifest , by its retaining a long time after the tast and smell of that herb . In like manner , nature hath taught us , by chewing our meat , and by turning it in our mouths and pressing it a little ( that we may the more easily swallow it ) , to imbue our Spittle with such little parts as easily diffuse themselvs in water . And then , our Spittle being continuate to the moysture within our tongue , ( in such sort as we declared of the moisture of the earth , that soaks into the root of a plant ) , and particularly in the sinews of it , must of necessity affect those little sensible strings with the qualities which these petty bodies , mixed every where with the moisture , are themselves imbued withal . And if thou ask , what motions or qualities these be ? Physitians ( to whom it belongs most particularly to look into them ) will tell you , that some dilate the tongue more , and some less ; as if some of these little bodies had an aereal , and others a watry disposition : and these two they express by the names of sweet and fatty . That some contract and draw the tongue together ; as choaky and rough things do most , and , next to them , crabby and immature sharpness . That some corrode and pierce the Tongue ; as Salt and sowre things . That bitter things search the outside of it , as if they swept it : and that other things as it were prick it ; as spices and hot drinks . Now all these are sensible material things ; which admit to be explicated clearly , by the varieties of rarity and density concurring to their compositions ; and are so proportionable to such material instruments , as we cannot doubt but they may be throughly declared by our former principles . The next Element above Water is Air ; which our Nostrils being our Instrument to suck in , we cannot doubt but what affects a man by his Nose must come to him in Breath or Air. And , as humidity receives grosser and weightier parts , so those which are more subtile and light rise up into the Air : and these we know attain to this lightness by the commixtion of fire , which is hot and dry . And therfore we cannot doubt , but that the nature of Smells is more or less tending to heat and drought : which is the cause that their commixtion with the brain proves comfortable to it ; because , of its own disposition , it is usually subject to be too moist and too cold . Whether there be any immediate instrument of this sense to receive the passion or effect , which by it other bodies make upon us , or whether the sense it self be nothing but a passage of these exhalations and little bodies to the brain , fitly accommodated to discern what is good or hurtful for it , and accordingly to move the body to admit or reject them ; it imports not us at present to determine : let Physicians and Anatomists resolve that question , Whiles it suffices us to understand , that the operations of bodies by Odours upon our sense , are perform'd by real and solid parts of the whole substance ; which are truly material , though very little bodies ; and not by imaginary qualities . And those bodies , when they proceed out of the same things that yield also tastive particles , ( although without such material violence , and in a more subtile manner ) , must of necessity have in them the same nature , which those have that affect the tast ; and they must both of them affect a man much alike , by his tast by his smell : and so are very proportionate to one another ; excepting in those properties which require more cold or liquidity then can well stand with the nature of a smell . And accordingly , the very names , which men have imposed to express the affections of both , many times agree ; as savour and sweet which are common both to the smell and tast ; the strongest of which we see oftentimes make themselves known , as well by the one as by the other sense ; and either of them in excess will turn a mans stomack . And , the Physicians that write of these senses find them very conformable : whence it happens that the losing of one of them is the losse also of the other . And , experience teaches us in all Beasts , that the Smell is given to living creatures , to know what meats are good for them , and what are not . And accordingly , we see them still smell for the most part at any unknown meat , before they touch it ; which seldom fails of informing them rightly : nature having provided this remedy against the gluttony , which could not choose but follow the convenient disposition and temper of their parts and humours ; through which they often swallow their meat greedily and suddenly , without expecting to try it first by their tast : Besides that , many meats are so strong , that their very tasting them after their usual manner would poison , or at least greatly annoy them : and therfore nature hath provided this sense , to prevent their tast ; which being far more subtile then their tast , the final atoms by which it is perform'd are not so very noxious to the health of the Animal , as the other grosser atoms are . And doubtlesly , the like use men would make of this sense ; had they not , on the one side , better means then it to know the qualities of meats , and therfore , this is not much reflected on : And , on the other side , were they not continually stuff'd and clogg'd with gross vapours of streamy meats , which are daily reeking from the Table and their stomacks ; and permit not purer Atomes of bodies to be discerned , which require clear and uninfected organs to take notice of them . As we see it fare with doggs : who have not so true and sensible noses , when they are high fed , and lie in the kitchin amidst the steams of meat ; as when they are kept in their kennel , with a more spare diet , fit for hunting . One full example this age affords us in this kind ; of a man , whose extremity of fear wrought upon him to give us this experiment . He was born in some Village of the Countrey of Liege : and therfore , among strangers , he is known by the name of John of Liege . I have been informed of this story by several , ( whom I dare confidently believe ) that have had it from his own mouth ; and have question'd him , with great curiosity , particularly about it . When he was a little boy , there being wars in the Countrey , ( as that State is seldom without molestations from abroad , when they have no distempers at home , which is an inseparable effect of a Countries situation upon the Frontiers of powerful neighbouring Princes that are at variance ) , the village of whence he was had notice of some unruly scatter'd Troups that were coming to pillage them : which made all the people of the village flie hastily with what they could carry with them , to hide themselves in the woods ; which were spacious enough to afford them shelter , for they joyn'd upon the Forrest of Ardenne . There they lay , till some of their Scouts brought them word , that the Souldiers , of whom they were in such apprehension , had fired their Town and quitted it . Then all of them return'd home , excepting this boy : who , it seems , being of a very timorous nature , had images of fear so stròg in his phantasie , that first he ran further into the wood then any of the rest , and afterwards apprehended that every body he saw through the thickets , and every voice he heard , was the Souldiers ; and so hid himself from his parents , that were in much distress seeing him all about , and calling his name as loud as they could . When they had spent a day or two in vain , they return'd home without him ; and he lived many years in the woods , feeding upon roots and wild fruits , and maste . He said that , after he had been some time in this wilde habitation , he could by the smel judge of the tast of any thing that was to be eaten : and that he could , at a great distance , wind by his nose , where wholsom fruits or roots grew . In this state he continu'd ( still shunning men with as great fear as when he first ran away ; so strong the impression was , and so little could his little reason master it ) : till , in a very sharp winter , when many beasts of the forrest perish'd for want of food , necessity brought him to so much confidence , that , leaving the wild places of the forrest , remote from all peoples dwellings , he would , in the evenings , steal among cattel that were fothered ; especially the Swine , and , among them , glean that which serv'd to sustain wretchedly his miserable life . He could not do this so cunningly , but that , returning often to it , he was on a time espied : and they who saw a beast of so strange a shape ( for such they took him to be , he being naked and all overgrown with hair ) , believing him to be a Satyre or some such prodigious creature as the recounters of rare accidents tells of , laid wait to apprehend him . But he , that winded them as far off as any beast could do , still avoided them ; till at length , they laid snares for him , and took the wind so advantagiously of him , that they caught him : and then soon perceiv'd he was a man , though he had quite forgotten the use of all language ; but by his gestures and cries he express'd the streatest affrightedness that might be . Which afterwards he said ( when he had learn'd a new to speak ) was because he thought those were the souldiers he had hidden himself to avoid , when he first betook himself to the Wood ; and were alwayes lively in his phantasie , through his fears continually reducing them thither . This man , within a little while after he came to good keeping and full feeding , quite lost that accuteness of smelling , which formerly govern'd him in his taste ; and grew to be in that particular as other ordinary men were . But , at his first living with other people , a woman ( that had compassion of him , to see a man so near like a beast , and that had no language to call for what he wish'd or needed to have ) took particular care of him ; and was alwayes very sollicitous to see him furnish'd with what he wanted : which made him so apply himself unto her in all his occurrents , that , whenever he stood in need of ought , if shee were out of the way , and were gone abroad in the fields , or to any other village near by , he would senther out presently by his scent ; in such sort as with us those dogs use to do which are taught to draw dry foot . I imagine he is yet alive , to tell a better story of himself then I have done ; and to confirm what I have here said of him : for , I have from them who saw him but few years agone , that he was an able strong man , and likely to last yet a good while longer . And of another man I can speak assuredly my self ; who , being a very temperate or rather spare diet , could likewise perfectly discern by his smel the qualities of whatever was afterwards to pass the examination of his taste , even to his bread and bear . Wherfore to conclude , 't is evident both by reason and experience , that the objects of our Touch , our Taste , and our Smel , are material and corporeal things , derived from the division of quantity into more rare and more dense parts ; and may with ease be resolved into their heads and springs , sufficiently to content any judicious and rational man. Who , if he be curious to have further satisfaction in this particular ( as far as concerns odours and savours ) , may look over what Johannes Bravus ( that judicious , though unpolish'd , Physitian of Salamanca ) hath written thereof . CHAP. XXVIII . Of the sense of Hearing , and of the sensible quality , Sound . BUt , to proceed with the rest of the Senses . Because nature saw , that some things came suddenly upon a living creature , which might do it hurt , if they were not perceiv'd afar off ; and that other things were placed at distance from it , which would greatly help it , if it could come near to them : she found a means to give us two Senses more , for the discovery of remote things . The one , principally and particularly , to descry their motion . The other , to mark their bulk and situation . And so , to begin with the former of these ; we must needs acknowledge ( after due examination of the matter ) that the thing which we call sound is purely motion . And if it be objected , that many motions are made without any discernable Sound ; We shall not make difficulty to grant it ; considering that many motions dye before they come to touch the ear ; or else are so weak , that they are drown'd by other stronger motions ; which round about besiege our ears in such manner , that notice is not taken of these . For , so it fares in what depends meerly of quantity , especially concerning our senses ; that not every thing of the kind , but a determinate quantity or multitude of parts of it , makes an object sensible . But , to come close to the point : We see that Sound , for the most part , is made in the air ; and that , to produce it , there is required a quick and smart motion of that Element , which , of all the the rest , is the most moveable . And , in motion , velocity or quickness is proportionate to density in magnitude ( as we have at large declared ) : Which makes quantity become perceptible in bulk , as this doth in motion . And , as the one consists in a greater proportion of substance to the same quantity ; so the other doth , in the passage of more parts of the medium in the same time . And , in the moderating of this , such of the Liberal Arts are employ'd , as belong to the cultivating mans voice : as Rhetorick , Meetering , and Singing . 'T is admirable how finely Galileo hath deliver'd us the consonances of Musick ( towards the end of his First Dialogue , of Motion ; from the 95 page , forward on ) , and now he hath shew'd that matter clearly to the sight ( so making the eye as well as the ear Judge of it ) , in motions of the water , in Pendants hanging loose in the air , and in permanent notes or traces made upon letton . To the moderation of the same , many other mechanical arts are imply'd ; as the Trade of Belfounders , and of all Makers of musical instruments by wind , or by water , or by strings . Neither can I slip over without mention the two curious Arts of Echoing and Whispering . The first of which teaches to iterate voices several times ; and is frequently put in practice by those , that are delighted with rarities in their gardens : And the other shews how to gather into a narrow room the motions of the air , that are diffused in a great extent ; wherby one that shall put his ear , to that place where all the several motions meet , shall hear what is spoken so low , as no body between him and the speaker can discern any sound at all . Of which kind there are very fine curiosities in some Churches of England : and my self have seen , in an upper room of a capacious round Tower vaulted overhead , the walls so contrived ( by chance I believe ) ; that two men , standing at the utmost opposite points of the Diameter of it , could talk very currently and clearly with one another , and yet none that stood in the middle could hear a sillable . And , if one turn'd his face to the wall and spoke against that ( though never so softly ) ; the others ear , at the opposite point , would discern every word . Which puts me in mind of a note made by one that was no friend to Auricular Confession , ( upon occasion of his being with me in a Church that had been of a Monastery ) ; where , in one corner of it , one might sit and hear almost all that was whisper'd through the whole extent of the Church : who would not be perswaded but that it was on purpose contrived so by the subtilty of the Friars ; to the end that the Prior , or some of them , might sit there and hear whatever the several Penitents accused themselvs of to their Ghostly Fathers , so to make advantage by this artifice , of what the Confessors durst not of themselvs immediately reveal . He allow'd better of the use in Rome , of making voyces rebound , from the top of the Cupula of St. Peters in the Vatican , down to the floor of the Church ; when , on great days , they make a Quire of Musick go up to the very highest part of the arch , which is , into the Lanthorn : from whence while they sing , the people below just under it are surprised with the smart sound of their voices , as though they stood close by them , and yet can see no body from whom these notes should proceed . And in the the same Cupula , if two men stand upon the large cornish or border , which circles the bottom of it ; they may observe the like effect as that I spoke of above in the round Tower. In like manner , they that are called Ventriloqui , perswade ignorant people , that the Devil speaks from within them ( deep in their belly ) ; by their sucking their breath inwards , in a certain manner , whiles they speak : whence it follows , that their voice seems to come not from them , but from somwhat else hidden within them ; if at least you perceive it comes out of them ; but , if you do not , then it seems to come from a good way off . To this art belongs the making of Sarabatanes or Trunks , to help the hearing ; and of Echo-glasses , that multiply sounds , as Burning-glasses do light . All which arts , and the rules of them , follow the laws of motion ; and every effect of them is to be demonstrated by the principles and proportions of motion : therfore , we cannot with reason imagine them to be any thing else . We see likewise , that great noises , not only offend the hearing , but even shake houses and Towers . I have been told by inhabitants of Dover , that , when the Arch-Duke Albertus made his great battery aganst Calais ( which for the time was a very furious one ; for he endeavor'd all he could to take the Town before it could be reliev'd ) : the very houses were shaken , and the glass-windows shiver'd , with the report of his Artillery . And I have been told by one that in Sevil , when the gunpowder-house of that Town ( which was some two miles distant from that place where he lived ) was blown up ; that it made the wooden shutters of the windows in his house beat and clap against the walls with great violence : and split the very walls of a fair Church , that , standing next it ( though at a good distance ) , hand no other building between to shelter it from the impetuosity of the airs sudden violent motion . And , after a fight I once had with some Galleasses and Galliones in the rode of Scanderone ( which was a very hot one for the time , and a scarce credible number of pieces of Ordnance were shot from my Fleet ) ; the English Consul of that place coming afterwards aboard my ship told me , that the report of our guns had , during all the time of the fight , shaken the drinking-glasses that stood upon shelvs in his house , and split the paper-windows all about , and spoil'd and crack'd all the eggs that his Pigeons were then sitting uppon : which loss he lamented exceedingly ; for they were of that kind which commonly it called Carriers , and serve them daily in their commerce between that place and Aleppo . And , I have often observed at Sea , in smooth water , that the Ordnance shot off , in a ship some miles distant , would violently shake the glass-windows in another : And I have perceiv'd this effect in my own , more then once ; at the report of a single gun from a ship , so far off , that we could not descry her . I remember how , one time upon such an occasion , we alter'd our course and steer'd with the sound , or rather with the motion at first ; observing upon which point of the Compass the shaking appear'd ( for we heard nothing , though soon after , with much attention and silence , we could discerna dul clumsie noise ) . And such a motion grows at the end of it so faint , that , if any strong resisting body check it in its course , 't is presently deaded and will afterwards shake nothing beyond that body : and therfore 't is perceptible onely at the outside of the ship , if some light and very moveable body hang loosly on that side it comes , to receive the impression of it ; as this sound at the gallery windows of my Cabin upon the poop , which were of light Moscovia glass . And by then we had run somwhat more then a watch , with all the sails abroad we could make , and in a fair loom gale ; we found our selvs near enough to part the fray of two ships , that , in a little while longer fighting would have sunk one another . But , besides the motions in the air ( which receiv'd them easily , by reason of the fluidity of it ) ; we see that even solid bodies participate of it . As , if you knock never so lightly at one end of the longest beam you can find ; it will be distinctly heard at the other end . The trampling of men and horses , in a quiet night , wil be heard some miles off , if one lay their ear to the ground ; and more sensibly , if one make a little hole in the earth , and put ones ear into the mouth of it : but most of all , if one set a Drum smooth upon the ground , and lay ones ear to the upper edge of it ; for , the lower membrane of the Drum is shaked by the motion of the earth , and then multiplies that sound by the hollow figure of the Drum , in the conveying it to the upper membrane upon which your ear leans . Not much unlike the Tympane or Drum of the ear ; which , being shaked by outward motion , causes a second motion on the inside of it correspondent to this first ; and this , having a free passage to the brain , strikes it immediately , and so informes it how things move without ; which is all the mystery of hearing . If any thing break or stop this motion , before it shake our ear , it is not heard . And accordingly , we see that the sound of Bells or Artillery is heard much further , if it have the conduct of waters , then through the pure air : because in such bodies , the great continuity of them makes that one part cannot shake alone , and upon their superficies there is no notable unevenness , nor any dense thing in the way to check the motion ( as in the air , hills , buildings , trees , and such like ; ) so that the same shaking goes a great way . And , to confirm that this is the true reason , I have several times observ'd that , standing by a river side , I heard the sound of a ring of Bells much more distinctly and loud , then if I went some distance from the water , though nearer to the steeple from whence the sound came . And it is not only the motion of the air , that makes sound in our ears : but any motion that hath access to them , in such a manner as to shake the quivering membranous Tympane within them , will represent to us those motions which are without , and so make such a sound there as if it were convey'd onely by the air . Which is plainly seen , when a man , lying a good way under water , shall there hear the same sounds , as are made above in the air ; but in a more clumsie manner ; according as the water , by being thicker and more corpulent , is more unwieldy in its motions . And this I have tryed often ; staying under water as long as the necessity of breathing would permit me . Which shews that the air , being smartly moved , moves the water also , by means of its continuity with it ; and that liquid element , being fluide and getting into the ear , makes vibrations upon the drum of it like to those of air . But all this is nothing , in respect of what I might in some sort say , and yet speak truth . Which is , that I have seen one , who could discern sounds with his eyes . 'T is admirable , how one sense will oftentimes supply the want of another : whereof I have seen an other strange example , in a different strain from this ; of a man that , by his grosser senses , had his want of sight wonderfully made up . He was so throughly blind , that his eyes could not inform him when the Sun shined ; for all the cry : stalline humour was out in both his eyes : yet his other senses instructed him so efficaciously , in what was their office to have done , as what he wanted in them seem'd to be overpay'd in other abilities . To say that he would play at Cards and Tables , as well as most men , is rather a commendation of his memory & phantasie , then of any of his outward senses : But , that he should play wel at Bowles and Shovelbord and other games of aim , which in other men require clear sight and an exact level of the hand , according to the qualities of the earth or table , and to the situation and distance of the place he was to throw at ; seems to exceed possibility . And yet he did all this . He would walk in a chamber , or long alley in a garden ( after he had been a while used to them ) as straight , and turn as just at the ends , as any seeing man could do . He would go up and down every where so confidently , and demean himself at table so regularly ; as strangers have sitten by him several meals , and seen him walk about the house , without ever observing any want of seeing in him : which he endeavour'd what he could to hide ; by wearing his hat low upon his brows . He would , at the first abord of a stranger , as soon as he spoke to him , frame a right apprehension of his stature , bulk and manner of making . And , which is more , when he taught his Schollers to declame ( for he was School-master to my sons , and lived in my house ) or to represent some of Seneca's Tragedies , or the like ; he would by their voice know their gesture , and the situation they put their bodies in : so that he would be able , as soon as they spoke , to judge whether they stood or sate , or in what posture they were ; which made them demean themselvs as decently before him whiles they spoke , as if he had seen them perfectly . Though all this be very stange , yet me thinks his discerning of lights is beyond it all . He would feel in his body , and chiefly in his brain ( as he hath often told me ) a certain effect , by which he knew when the Sun was up ; and would discern exactly a clear from a cloudy day . This I have known him frequently do without missing , when , for trial sake , he has been lodged in a close chamber , whereto the clear light or Sun could not arrive , to give him any notice by its actual warmth : nor any body could come to him , to give him private warnings of the Changes of the weather , But this is not the relation I intended , when I mention'd one that could hear by his eyes ; ( if that expression may be permited me ) . I then reflected upon a Noble man of great quality that I knew in Spain ; the younger brother of the Constable of Castile . But , the reflection of his seeing of words , call'd into my remembrance the other that felt light : in whom I have often remark'd so many strange passages , with amazement and delight ; that I have adventured upon the Readers patience to record some of them , conceiving they may be of some use in our course of doctrine . But , the Spanish Lord was born deaf ; so deaf , that , if a Gun were shot off close by his ear , he could not hear it : and consequently , he was dumb ; for not being able to hear the sound of words , he could never imitate nor understand them , The loveliness of his face , and especially the exceeding life and spiritfulness of his eyes , and the comliness of his person & whole composure of his body throughout , were pregnant signs of a well temper'd mind within : and therfore all that knew him lamented much the want of means to cultivate it , and to imbue it with the motions which it seem'd capable of , in regard of its self ; had it not been so cross'd by this unhappy accident . Which to remedy , Physitians and Chyrurgians had long imploy'd their skil ; but all in vain : at last , there was a Priest who undertook the teaching him to understand others when they spoke , and to speak himself that others might understand him . What at the first he was laught at for , made him , after some yeers , be looked on as if he had wrought a miracle . In a word , after strange patience , constancy and pains , be brought the young Lord to speak as distinctly as any man whoever ; and to understand so perfectly what others said , that he would not lose a word in a whole days conversation . They who have a curiosity , to see by what steps the Master proceeded in teaching him , may satisfie it by a Book which he himself hath written in Spanish upon that subject , to instruct others how to teach deaf and dumb persons to speak . Which when one shall have looked heedfully over , and consider'd what a great distance there is between the simplicity and nakedness of his first principles , and the strange readiness and vast extent of speech resulting in process of time out of them : we will forbear pronouncing an impossibility in their pedegree , whiles he wonders at the numerous effects resulting in bodies out of rarity and density , ingeniously mingled together by an all-knowing Architect , for the production of various qualities among mixts , of strange motions in particular bodies , and of admirable operations of life and sense among vegetables and animals . All which are so many several words of the mystical language ; in which the Great Master hath taught his otherwisedumb schollars ( the Creatures ) , to proclaim his infinite art , wisdome , perfections , and excellency . The Priest who , by his book and art , occasion'd this discourse , I am told is still alive , and in the service of the Prince of Carignan ; where he continues ( with some that have need of his pains ) the same imployment he had with the Constables brother : with whom I have often discoursed , whiles I waited on the Prince of Wales ( now our gracious Soveraign ) in Spain . And I doubt not but His Majesty remembers all I have said of him , and much more : for , His Majesty was very curious to observe and enquire into the utmost of it . It is true , one great misbecomingness he was apt to fall into , whiles he spoke ; which was , an uncertainty in the tone of his voyce : for , not hearing the sound he made when he spoke , he could not steadily govern the pitch of his voyce ; but it would be somtimes higher , sometimes lower ; though , for the most part , what he deliverd together he ended , in the same key as he begun it . But , when he had once suffered the passages of his voyce to close ; at the opening them again , chance , or the measure of his earnestness to speak or reply , gave him his tone : which he was not capable of moderating by such an artifice , as 't is recorded Caijus Grachus used , when passion , in his Orations to the people , drove out his voyce with too great a vehemence or shrilness . He could discern in another , whether he spoke shril or low : and he would repeat after any body any hard word whatever . Which the Prince tryed often ; not only in English , but by making some Welchmen that served his Highness speak words of their language : Which he so perfectly ecchoed , that I confess I wonder'd more at that , then at all the rest . And his Master himself would acknowledg , that the rules of his art reach'd not to produce that effect with any certainty : and therefore concluded , this in him must spring from other rules he had framed to himself , out of his own attentive observation ; which , the advantage that nature had justly given him in the sharpness of his other senses , to supply the want of this , endow'd him with an ability and sagacity to do , beyond any other man that had his hearing . He express'd it ( surely ) in a high measure , by his so exact imitation of the Welch pronunciation : for , that tongue ( like the Hebrew ) employs much the guttural Letters ; and the motions of that part which frames them cannot beseen or judg'd by the eye , otherwise then by the effect they may happily make by consent in the other parts of the mouth , exposed to view . For , the knowledg he had of what they said sprung , from his observing the motions they made : so that he could converse currently in the light , though they he talked with whisper'd never so softly : and I have seen him , at the distance of a large chambers breadth , say words after one , that I , standing close by the speaker could not hear a syllable of . But , if he were in the dark , or if one turned his face out of his sight , he was capable of nothing one said . But , 't is time we return to our theam ; from whence my blind Schoolmaster , and this deaf Prince ( whose defects were overpai'd an other way ) have carried us with so long a digression : which let yet will not be altogether useless ( no more then the former , of the wild man of Liege ) ; if we make due reflections on them . For , when we shall consider , that Odors may be tasted , that the relish of meats may be smelled , that magnitude and figure may be heard , that light may be felt , and that sounds may be seen ; ( all which is true in some sense ) : we may by this changing the offices of the senses , and by looking into the causes therof , come to discern , that these effects are not wrought by the intervention of aiery qualities ; but by real and material applications of bodies , to bodies , which , in different manners , make the same results within us . But when I suffer'd my pen to be steer'd by my phantasie , that pleas'd it self and rioted in the remembrance of these two notable persons : I was speaking , how the stong continuity of the parts of a thing that is moved draws on the motion , and consequently the sound , much further than wherethat which is moved suffers breaches , or the rarity of it occasions that one part may be moved without another ; for , to the proportion of the shaking , the noise continues . As we see in trembling Bells , that hum a great while longer then others , after the Clapper has strucken them : and the very sound seems to quiver and shake io our ears , proportionable to the shaking of the Bell. And in a Lute , as long as a string that hath been strucken shakes sensibly to our eye ; so long , and to the same measure , the sound shakes in our ear . Which is nothing else but an undulation of the Air , caused by the smart and thick vibrations of the cord , and multiply●d in the belly of the instrument ( which is the reason that the concave figure is affected in most ) : and so , when it breaks out of the instrument , in greater quantity then the string immediately did shake ; it causes the same undulations in the whole body of Air round about . And that , striking the Drum of the ear , gives notice therin what tenour the string moves ; whose vibrations if one stop , by laying his finger upon it , the sound is instantly at an end : for then there is no cause on foot that continues the motion of the Air ; which , without a continuation of the impulse , returns speedily to quiet ; through the resistance made to it by other parts of it that are further off . Out of all which 't is plain , that motion alone is able to effect , and give account of all things whatever that are attributed to Sound : and that Sound and motion go hand in hand together ; so that whatever is said of the one is likewise true of the other . Wherfore , it cannot be deny'd but that hearing is nothing else , but the due perception of motion : and that motion and sound are in themselvs one and the same thing , though express●d by different names , and comprised in our understanding under different notions . Which proposition seems to be yet further convinced , by the ordinary experience of perceiving musick by mediation of a stick : for , how should a deaf man be capable of musick by holding a stick in his Teeth , whose other end lies upon the Vial or Virginals ; were it not that the proportional shaking of the stick ( working a like dancing in the mans head ) make a like motion in his brain , without passing through his ear ; and consequently , without being otherwise sound , then as bear motion is sound . Or , if any man will still persist in having sound be some other thing then as we say ; and that it effects the sense otherwise then purely by motion : he must nevertheless acknowledge that , whatever it be , it hath neither cause nor effect , nor breeding , nor dying , that we either know or can imagine . And then , if he will let reason sway , he will conclude it unreasonable to say or suspect so ill grounded a surmise , against so clear and solid proofs : which our ears themselvs not a little confirm , their whole figure and nature tending to the perfect receiving , conserving , and multiplying the motions of air which happen without a man ; as , who is curious may plainly see , in the Anatomists books and discourses . CHAP. XXIX . Of Sight , and Colours . THere is yet left the object of our Sight , which we call Colours , to take a survey of ; for , as for light , we have at large display'd the nature and properties of it ; from which whether colour be different or no , will be the question we shall next discuss . For , those who are cunning in Opticks will , by refractions and reflexions , make all sorts of colours out of pure light : as we see in Rainbows , in those Triangular Glasses or Prisms ( which some call Fools Paradises ) , and in other inventions for this purpose . Wherfore in brief , to shew what colour is , let us lay for a ground , that Light is , of all other things in the world , the greatest and the most powerful agent upon our eye ; either by it self , or by what comes in with it : and that , where light is not , darkness is . Then consider , that light may be diversly cast ; especially through or from a transparent body , into which it sinks in part , and in part it doth not : and you will conclude , that it cannot choose but come out from such a body , in divers sorts mingled with darkness . Which , if it be in a sensible quantity , accordingly makes divers appearances ; and those appearances must of necessity have divers hues , representing the colours which are middle colours between white and black : since white is the colour of light , and darkness seems black . Thus those colours are ingendred , which are call'd apparent ones . And they appear somtimes but in some one position ; as in the Rainbow , which changes place as the looker on doth : but , at other times , they may be seen from any part ; as those which light makes by a double refraction through a Triangular Glass . And that this is rightly deliver'd may be gather'd , out of the conditions requisite to their production . For that Chrystal , or water , or any refracting body doth not admit light in all its parts , is evident by reason of the reflection it makes , which is exceeding great ; and , not only from the superficies , but even from the middle of the body within : as you may see plainly , if you put it in a dark place and enlighten but one part of it , for then you may perceive , as it were , a current of light pass quite through the body , although your eye be not opposite to the passage ; so that manifestly , it reflects to your eye from all the inward parts which it lights upon . Now , a more oblique reflection or refractiom more disperses the light , and admits more privations of light in its parts , then a less oblique one : as Galileo hath demonstrated , in the First Dialogue of his Systeme . Wherefore a less oblique reflection or refraction may receive that in quality of light , which a more oblique one makes appear mingled with darkness ; and consequently , the same thing will appear colour in one , which shews it self plain light in another ; for , the greater the inclination of an angle is , the greater also is the dispersion of the light . And , as colours are made in this sort , by the medium through which light passes ; so , if we conceive the superficies from which the light reflects to be diversly order'd in respect of reflexion , it must of necessity follow , that it will have a divers lustre and sight : as we see by experience in the necks of Pigeons , and in certain positions of our eye ; in which the light , passing through our eye-brows , makes an appearance , as though we saw divers colours streaming from a candle we look upon . And accordingly we may observe , how some things , or rather most , appear of a colour more inclining to white , when they are irradiated with a great light , then when they stand in a lesser . And we see Painters heighten their colours , and make them appear lighter , by placing deep shadows by them ; even so much , that they will make objects appear nearer and further off , meerly by their mixtion of their colours : Because objects , the nearer they are , the more strongly and lively they reflect light , and therfore appear the clearer , as the others do more dusky . Wherfore , if we put the superficies of one body to have a better disposition for the reflection of light , then another hath ; we cannot but conceive , that such difference in the superficies must needs beget variety of permanent colours in the bodies : and , according as the superficies of the same body is better or worse disposed to reflection of light , by polishing , or by compressure together , or the like ; so , the same body , remaining the same in substance , will shew it self of a different colour . And , it being evident , that white ( which is the chiefest colour ) reflects most light , and as evident , that black reflects least light ( so that it reflects shadows in lieu of colours , as the Obsidian stone among the Romanes witness ) , as also , that , to be dense and hard and of small parts is the disposition of the object which is most apt to reflect light : we cannot doubt , but that white is that disposition of the superficies . That is to say , It is the superficies of a body consisting of dense , of hard , and of small parts ; and on the contrary side , black is the disposition of the superficies , which is most soft and full of greatest pores : for , when light meets with such a superficies , it gets easily into it ; and is there as it were absorpt and hidden in caves , and comes not out again to reflect towards our eye . This doctrine of ours , of the Generation of Colours , agrees exactly with Aristotles principles ; and follows evidently out of his definitions of Light , and of Colours . ( And , for suming up the general sentiments of mankinde , in making his Logical definitions ; I think none will deny his being the greatest Master that ever was ) . He defines Light to be actus Diaphani ; which we may thus explicate : It is that thing which makes a body , that hath an aptitude or capacity of being seen quite through in every interior part of it , to be actually seen quite through , according to that capacity of it . And he defines Colours to be : The term or ending of a diaphanous body : the meaning wherof is , That Colour is a thing which makes a diaphanous body reach no further , or , the cause why a body is no further diaphanous , then till where it begins ; or , that Colour is the reason why we can see no further , then to such a degree , through or into such a body . Which definition fits most exactly with the thing it gives us the nature of . For , 't is evident that , when we see a body , the body we see hinders us from seeing any other , that is in a straight line beyond it : and therfore , it cannot be denied , but that Colour terminates and ends the diaphaneity of a body by making it self be seen . And , all men agree in conceiving this to be the nature of Colour ; and that it is a certain disposition of a body , wherby that body comes to be seen . On the other side , nothing is more evident , then that , to have us see a body , light must reach from that body to our eye . Then , adding to this what Aristotle teaches concerning the producton of seeing ; which , he sayes , is made by the action of the seen body upon our sense : it follows , that the object must work upon our sense , either by light , or at least with light ; for , light rebounding from the object round about by straight lines some part of it must needs come fom the object to our eye . Therfore , by how much an object sends more light to our eye , by so much that object works more upon it . Now , seeing that divers objects send light in divers manners to our eye , according to the divers natures of those objects in regard of hardness , density , and littleness of parts : we must agree , that such bodies work diversly , and make different motions or impressions upon our eye ; and consequently , the passion of our eye from such objects must be divers . But , there is no other diversity of passion in the eye from the object , in regard of seeing , but that the object appear divers to us in point of Colour . Therfore we must conclude , That divers bodies ( I mean divers or different , in that kind we hear talk of ) must necessarily seem to be of divers colours , meerly by the sending of light to our eye in divers fashions . Nay , the very same object must appear of different colours , whenever it happens that it reflects light differently to us . As we see in Cloth , if it be gather'd together in foulds , the bottoms of those foulds shew to be of one kind of colour ; and the tops of them , or where the cloth is stretch'd out to the full percussion of light , appears to be of another much brighter colour : And accordingly , Painters are fain to use almost opposite colours to express them . In like manner , if you look upon two pieces of the same cloth , or plush , whose grains lie contrariwise to one another , they will likewise appear to be of different colours . Both which accidents , and many other like them in begetting various representations of Colours arise out of lights being more or less reflected from one part then from another . Thus then you see , how Colour is nothing else , but the disposition of the bodies superficies , as it is more or less apt to reflect light ; since , the reflection of light is made from the superficies of the seen body , and the variety of its reflection begets variety of colours . But , a superficies is more or less apt to reflect light ; according to the degrees of its being more or less penetrable by the force of light striking upon it . For , the rays of light , that gain no entrance into a body they are darted upon , must of necessity fly back again from it . But , if light gets entrance and penetrates into the body , it either passes quite through it , or else it is swallow'd up and lost in that body : The former constitutes a diaphanous body , as we have already determin'd ; and the semblance which the latter will have , in regard of colour , we have also shew'd must be black . But , let us proceed a little further . We know that two things render a body penetrable , or easie to admit another body into it ; Holes ( such as we call pores ) , and softness or humidity ; so that driness , hardness , and compactedness , must be proproperties which render a body impenetrable . And accordingly we see , that , if a diaphanous body ( which suffers light to run through it ) be much compress'd beyond what it was ( as , when water is compress'd into ice ) , it becomes more visible , that is , reflects more light ; and consequently , it becomes more white : for , white is that which reflects more light . On the contrary side , softness , unctuousness , and viscousness , encreases blackness . As you may experience , in oyling or greasing of Wood which before was but brown ; for therby it becomes more black ; by reason that the unctuous parts , added to the other , more easily , then they single , admit into them the light that sticks upon them ; and , when it is gotten in , it is so entangled there ( as though the wings of it were bird-limed over ) , that it cannot flie out again . And thus it is evident , how the origine of all colours in bodies is plainly deduced out of the various degrees of rarity and density , variously mixed and compounded . Likewise , out of this discourse , the reason is obvious , why some bodies are diaphanous and others are opacous : for since it falls out in the constitution of bodies , that one is composed of greater parts then another ; it must needs happen that light be more hindred in passing through a body composed of bigger parts , then another whose parts are less . Neither doth it import that the pores be supposed as great as the parts ; for , be they never so large , the corners of the thick parts they belong to must needs break the course of what will not bow , but goes all in straight lines , more then if the parts and pores were both less ; since , for so subtile a piercer as light , no pores can be too little to give it entrance . 'T is true , such great ones would better admit a liquid body into them ; such a one as water or air ; but the reason of that is , because they will bow and take any ply , to creep into those cavities , if they be large enough ; which light will not do . Therefore 't is clear , That freedom of passage can happen to light , only there , where there is an extreme great multitude of pores and parts , in a very little quantity or bulk of body ( which pores and parts must consequently , be extreme little ones ) ; for , by reason of their multitude , there must be great variety in their situation : from whence it will happen , that many lines must be all of pores quite through , and many others all of parts ; although the most will be mixed of both pores and parts . And so we see that , although the light pass quite through in many places , yet it reflects from more ; not onely in the superficies , but in the very body it self of the Diaphanous substance . But , in another substance of great parts and pores , there can be but few whole lines of pores , by which the light may pass from the object , to make it be seen ; and consequently it must be Opacous : which is the contrary of Diaphanous , that admits many Rays of Light to passe through it from the Object to the Eye ; wherby It is seen , though the Diaphanous hard body intervene between them . Now , if we consider the generation of these two Colours ( White and black ) in bodies , we shall find that likewise to justifie and second our doctrine . For , white things are generally cold and dry : and therfore are by nature ordain'd to be receptacles and conservers of heat , and of moisture ; as Physitians note . Contrariwise , Black , as also green , ( which is near of kin to black ) are growing colours , and are the die of heat incorporated in abundance of wet ; as we see in smoak , in pit-coal , in garden ground , and in Chymical putrefactions , all which are black ; as also in young herbs ; which are generally green as long as they are young and growing . The other colours , keeping their standing betwixt these , are generated by the mixture of them ; and , according as they partake more or less of either of them , are nearer or further off from it . So that , after all this discourse , we may conclude in short , that The colour of a body is nothing else , but the power which that body hath of reflecting light to the eye , in a certain order and position : and consequently , is nothing else but the very superficies of it , with its asperity or smoothness , with its pores or inequalities , with its hardness or softness ; and such like . The Rules and limits wherof , if they were duly observ'd and order'd , the whole nature and science of colours would easily be known and described . But , out of this little we have deliver'd of this subject , it may be rightly inser'd , that Real Colours proceed from Rarity and Density ( as even now we touch'd ) , and have their head & spring there : and are not strange qualities in the air , but tractable bodies on the earth , as all are , which as yet we have found and medled withal , and are , indeed , the very bodies themselves , causing such effects upon our eye by reflecting of light , which we express by the names of Colours . CHAP. XXX . Of Luminous or apparent Colours . AS for the Luminous Colours , whose natures , Art hath made more maniable by us , than those which are called real Colours , and are permanent in bodies : their generation is clearly to be seen , in the Prism or Triangular glass , we formerly mention'd . The considering of which will confirm our doctrine , That even the colours of bodies are but various mixtures of light and shadows , diversly reflected to our eyes . For the right understanding of them , we are to note , That this glass makes apparitions of colours in two sorts : one , when looking through it there appear various colours in the objects you look on ( different from their real ones ) , according to the position you hold the glass in when you look on them . The other sort is , when the beams of light that pass through the Glass are , as it were , tincted in their passage : and are cast by the Glass upon some solid object , and appear there in such and such colours ; which continue still the same , in what position soever you stand to look upon them , either before or behind , or on any side of the Glass . Secondly , we are to note , that these colours are generally made by refraction ( though somtimes it may happen otherwise , as above we have mention'd ) . To discover the reason of the first sort of colours that appear by refraction when one looks through the glass ; let us suppose two several bodies , one black , the other white , lying close by one another , and in the same horisontal parallel , but so , that that the black be further from us then the white ; then , if we hold the Prism , through which we are to see these two oppositely coloured bodies , somwhat above them , and that side of it , at which the coloured bodies must enter into the glass to come to our eye , parallel to those bodies ; 't is evident , That the black will come into the Prism by lesser angles then the white . I mean , that in the line of distance from that face of the glass at which the colours come in , a longer line or part of black will subtend an angle , no bigger then a lesser line or part of white doth subtend . Thirdly , we are to note , That , from the same point of the object , there come various beams of light to that whole superficies of the glass ; so that it may , and somtimes doth happen , that , from the some part of the object , beams are reflected to the eye from several parts of that superficies of the glass at which they enter . And , whenever this happens , the object must necessarily be seen in divers parts ; that is , the picture of it will at the same time appear to the eye in divers places . And particularly , we may plainly observe two pictures ; one a lively and strong one , the other a faint and dim one . Of which , the dim one will appear nearer us then the lively one , and is caus'd by a secondary ray ; or rather , I should say , by a longer ray , that , striking nearer to the hither edge of the glasses superficies ( which is the furthest from the object ) , makes a more acute angle then a shorter ray doth , that strikes upon a part of the glass further from our eye , but nearer the object : and therfore , the image made by this secondary or longer ray must appear both nearer and more dusky , then the image made by the primary and shorter ray . And , the further from the object that the glass through which it reflects is situated , ( keeping still in the same parallel to the Horizon ) , the further the place where the second dusky picture appears is , from the place where the primary strong picture appears . If any man have a mind to satisfie himself by experience of the truth of this note , let him place a sheet of white paper upon a black carpet covering a table , so as the paper may reach within two or three fingers of the edge of the capet , ( under which , let there be nothing to succeed the black of the carpet , but the empty dusky Ayre ) ; and then let him set himself at a convenient distance , ( the measure of which is , that the paper appear at his feet , when he looks through the glass ) , and look at the paper through his Prism , situated in such sort as we have above determin'd : and he will perceive a whitish or lightsome shadow proceed from the lively picture that he sees of white , and shoot out neerer towards him then that lively picture is ; and he 'll discern that it comes into the glass , through a part of it neerer to his eye or face , and further from the object then the strong Image of the white doth . And further , if he causes the neerer part of the paper to he cover'd with some thin body of a sadder colour ; this dim white vanishes : which it doth not if the further part of the paper be cover'd . Wherby it is evident , that it is a secondary image , proceeding from the hither part of the paper . Now then , to make use of what we have said , towards finding out the reason , why the red , and blew , and other colours appear , when one looks through a Prism : let us proceed upon our former example , in which a white paper lyes upon a black carpet ( for , the diametral opposition of those colours makes them most remarkable ) so that there be a parcel of black on the hither side of the paper ; and therin let us examine , according to our grounds , what colours must appear at both ends of the Paper , looking upon them through the triangular glass . To begin with the furthest end , where the black lyes beyond the white : we may consider , there must come from the black a secondary dark misty shadow ( besides the strong black that appears beyond the paper ) , which must shoot towards you ( in such sort as we said of the whitish lightsome shadow ) ; and consequently , must lye over the strong picture of the white paper . Now in this case , a third midling colour must result , out of the mixture of these two extremes of black and white : since they come to the eye almost in the same line ; at least in lines that make so little a difference in their angles , as is not discernable . The like wherof happens in Cloaths , or Stuffs , or Stockings , that are woven of divers colour'd , but very small threds . For if you stand so far off from such a piece of Stuff , that the little threds of different colours , which lie immediate to one another , may come together as in one line to your eye ; it will appear of a midling colour , different from both those it results from : But , if you stand so near , that each thred sends Rays enough to your eye , and that the Basis of the Triangle , which comes from each Thred to your eye , be long enough to make , at the vertex of it ( which is in your eye ) , an angle big enough to be seen singly by it self ; then each colour will appear apart , as it truly is . Now , the various natures of midling colours we may learn of Painters ; who compose them upon their Pallets by a like mixture of the extreams . And they tell us that , if a white colour prevail strongly over a dark colour , Reds and Yellows result out of that mixture : but if black prevail strongly over white , then blews , violets , and sea-greens are made . And accordingly , in our case we cannot doubt but that the primary lively picture of the white must prevail over the faint dusky sable mantle , with which it comes mingled to the eye : and doing so , it must needs make a like appearance as the Sun-beams do , when , reflecting from a black cloud , they fringe the edges of it , with Red and with Yellow ; and the like they do , looking through a rainy or a windy cloud : and , much like hereto , we shall see this mixture of strong white with a faint shaddow of black , make , at this brim of the Paper , a fair ledge of Red ; which will end and vanish in a more lightsome one of Yellow . But at the hither edge of the paper , where the secondary weak picture of white is mingled with the strong black picture , in this mixture the black is prevalent ; and accordingly ( as we said of the mixture of the Painters colours ) there must appear , at the bottom of the paper , a Lemb of deep blew : which will grow more and more lightsome , the higher it grows ; and so passing through violet & sea-green , vanish in light , when it reaches to the mastering field of primary whiteness , that sends his stronger Rays by direct lines . And this transposition of the colours , at the several ends of the paper , shews the reason why they appear quite contrary , if you put a black paper upon a white Carpet : And therefore , we need not add any thing particularly concerning that . And likewise , out of this we may understand why the colours appear quite contrary ( that is , Red , where before the blew appear'd , and blew , where Red ) , if we look upon the same object through the Glass in another position or situation of it ; namely , if we raise it so high , that we must look upwards to see the object : which therby appears above us ; wheras , in the former situation , it came in through the lower superficies , and we look'd down to it , and it appear'd under us . For , in this second case , the objects coming into the glass by a superficies , not parallel as before , but sloaping from the object-wards : it follows , that , the nearer the object is , the lesser must the angle be which it makes with the superficies ; contrary to what happened in the former case . And likewise , that , if , from one point of the nearer object , there fall two rays upon the glass , the ray that falls uppermost will make a lesser angle , then the other that falls lower : and so , by our former discourse , that point may come to appear in the same place with a point of the further object , and therby make a midling colour . So that , in this case , the white which is nearer will mingle his feeble picture with the black that is further off : whereas before , the black that was further off mingled his feeble shadow with the strong picture of the nearer white . Wherfore , by our rule we borrow'd of the Painters , there will now appear a blew on the further end of the paper , where before appeared a red ; and by consequence , on the nearer end a red will now appear , where in the former case a blew appear'd . This case we have chosen , as the plainest to shew the nature of such colours ; out of which he that is curious may derive his knowledge to other cases ; which we omit , because our intent is only to give a general doctrine , and and not the particulars of the Science ; and rather to take away admiration , than to instruct the Reader in this matter . As for the various colours , which are made by straining light through a glass , or through some other Diaphanous body ; to discover the causes and variety of them , we must examine what things they are that concur to the making of them ; and what accidents may arrive to those things , to vary their product . 'T is clear , that nothing intervenes or concurs to the producing of any of these colours ; besides the light it self which is dyed into colour , and the glass or Diaphanous body through which it passes . In them therfore , and in nothing else , we are to make our enquiry . To begin then : we may observe , that light , passing through a Prism , and being cast upon a reflecting object , is not alwayes colour ; but in some circumstances it still continues light , and in others it becomes colour . Withal we may observe , that those beams which continue light and endure very little mutation by their passage , making as many refractions , make much greater deflexions from the straight lines by which they came , into the glass , then those Rays do which turn to colour . As you may experience , if you oppose one surface of the Glass Perpendicularly to a Candle , and set a Paper ( not irradiated by the Candle ) opposite to one of the other sides of the Glass : for , upon the paper , you shall see fair light shine without any colour , and you may perceive , that the line , by which the light comes to the Paper , is almost Perpendicular to that line by which the light comes to the Prism . But , when light becomes colour , it strikes very obliquely upon one side of the glass ; and comes likewise very obliquely out of the other , that sends it in colour upon a reflectent body ; so that in conclusion , there is nothing left us whereon to ground the generation of such colours ; besides the littleness of the angle , and the sloapingness of the line , by which the illuminant strikes one side of the Glass and comes out at the other , when colours proceed from such a percussion . To this then we must wholly apply our selves , and knowing that generally , when light falls upon a body with so great a sloaping or inclination , so much of it as gets through must needs be weak and much diffused ; it follows , that the reason of such colours must necessarily consist in this diffusion and weakness of light ; which the more it is diffused , the weaker it grows , and the more lines of darkness are between the lines of light , and mingle themselvs with them . To confirm this , you may observe , how , just at the egress , from the Prism , of that light , which going on a little further , becomes colours , no colour at all appears upon a paper opposed close to the side of the Glass ; till removing it farther off , the colours begin to shew themselvs upon the edges : therby convincing manifestly , that it was the excess of light , which hindred them from appearing at the first . And , in like manner , if you put a burning glass between the light and the Prism , so as to multiply the light which goes through the Prism to the paper ; you destroy much of the colour , by converting it into light . But on the otherside , if you thicken the air , and make it dusky with smoak or dust ; you will plainly see , that , where the light comes through a convex glass ( perpendicularly opposed to the illuminant ) , there will appear colours on the edges of the cones that the light makes . And peradventure the whole cones would appear colour'd , if the darkning were conveniently made for , if an opacous body be set within either of the cones , its sides will appear colour'd , though the air be but moderately thickned ; which shews that the addition of a little darkness would make that , which otherwise appears pure light , be throughly dyed into Colours . And thus you have the true and adequate cause of the appearance of such colours . Now , to understand what colours , and upon which sides , will appear : we may consider , that , When light passes through a glass or other Diaphanous body , so much of it as shines in the air , or upon some reflecting body bigger then it self , after its passage through the glass , must of necessity have darkness on both sides of it , and so be comprised and limited by two darknesses ; but if some opacous body less then the light be put in the way of the light , then it may happen contrariwise , that there be darkness ( or the shadow of that opacous body ) between two lights . Again , we must consider , that , when light falls so upon a Prism as to make colours , the two outward Rays , which proceed from the light to the two sides of the superficies at which the light enters , are so refracted , that , at their coming out again through the other superficies , that Ray which made the less angle with the outward superficies of the glass , going in , makes the greater angle with the outside of the other superficies , coming out ; and contrariwise , that Ray , which made the greater angle , going in , makes the lesser , at its coming out : and the two internal angles , made by those two Rays and the outside of the superficies they issue at , are greater then two right angles . And so we see , that the light dilates it self at its coming out . Now , because Rays that issue through a superficies , the nearer they are to be perpendiculars to that superficies , so much the thicker they are ; it follows , that this dilation of light at its coming out of the glass must be made and encrease from that side , where the angle was least at the going in and greatest at the coming out : so that , the nearer to the contrary side you take a part of light , the thinner the light must be there ; and contrariwise , the thicker it must be , the nearer it is to the side where the angle at the rays coming out is the greater . Wherfore , the strongest light ( that is , the place where the light is least mixed with darkness ) must be nearer that side than the other . Consequently hereto , if by an opacous body you make a shadow comprehended within this light ; that shadow must also have its strongest part nearer to one of the lights betwixt which it is comprised , then to the other : for , shadow being nothing else but the want of light , hindred by some opacous body ; it must of necessity lie aversed from the illuminant , just as the light would have lain if it had not been hindred . Wherfore , seeing that the stronger side of light more impeaches the darkness , then the feebler side doth , the deepest dark must incline to that side where the light is weakest ; that is , towards that side on which the shadow appears , in respect of the opacous body or of the illuminant ; and so be a cause of deepness of Colour on that side , if it happen to be fringed with colour . CHAP. XXXI . The causes of certain appearances in luminous Colours ; with a Conclusion of the discourse touching the Senses and the Sensible Qualities . OUt of these grounds we are to seek the resolution of all such Symptoms , as appear to us in this kind of colours . First therfore , calling to mind , how we have already declared , that the red colour is made by a greater proportion of light mingled with darkness , and the blew with a less proportion : it must follow , that , when light passes through a glass in such sort as to make colours , the mixture of the light and darkness , on that side where the light is strongest , will encline to a red ; and their mixture on the otherside , where the light is weakest , will make a violet or blew . And , this we see fall out accordingly , in the light which is tincted by going through a Prism ; for , a red colour appears on that side from which the light dilates or encreases , and a blew is on that side towards which it decreases . Now , if a dark body be placed within this light , so as to have the light come on both sides of it ; we shall see the contrary happen , about the borders of the picture or shadow of the dark body : that is to say , the red colour will be on that side of the picture which is towards or over against the blew colour made by the glass , and the blew of the picture will be on that side which is towards the red made by the glass ; as you may experience , if you place a slender opacous body along the Prism , in the way of the light , either before or behind the Prism . The reason wherof is , that the opacous body standing in the middle , environ'd by light , divides it and makes two lights of that which was but one ; each of which lights , is comprised between two darknesses ; to wit , between each border of Shadow that joyns to each extreme of the light that comes from the glass , and each side of the Opacous bodies shadow . Wherfore in each of these lights , or rather in each of their comixtions with darkness , there must be red on the one side , and blew on the other ; according to the course of light which we have explicated . And thus it falls out , agreeable to the Rule we have given , that blew comes to be on that side of the opacous bodies shadow , on which the glass casts red ; and red on that side of it , on which the glass casts blew . Likewise , when light , going through a convex glass makes two cones : the edges of the cone , betwixt the glass & the point of concourse , will appear red ( if the room be dark enough ) ; and the edges of the further cone will appear blew ; both for the reason given . For , in this case , the point of concourse is the strong light betwixt the two cones : of which , that betwixt the glass and the point is the stronger ; that , beyond the point , the weaker . And for this very reason , if an opacous body be put in the axis of these two cones , both the sides of its picture will be red , if it be held in the first cone which is next to the glass , and both will be blew , if the body be situated in the further cone : for , both sides being equally situated to the course of the light , within its own cone , there is nothing to vary the colours , but only the strength and weakness of the two lights of the cones on this & that side the point of the concourse ; which point being , in this case , the strong and clear light , wherof we made general mention in our precedent note , the cone towards the glass and the illuminant is the stronger side , and the cone from the glass is the weaker . In those cases where this reason is not concern'd , we shall see the victory carried , in the question of colours , by the shady side of the opacous body : that is , the blew colour will still appear on that side of the opacous bodies shadow that is furthest from the illuminant . But , where both causes concur and contest for precedence , there the course of the light carries it : that is to say , the red will be on that side of the opacous bodies shadow where it is thicker and darker , and blew on the otherside where the shadow is not so strong ; although the shadow be cast that way that the red appears : as is to be seen , when a slender body is placed betwixt the Prism and the reflectant body , upon which the light & colours are cast through the Prism . And 't is evident , that this cause of the course of the shadow is in it self a weaker cause , than the other of the course of light , and must give way to it whenever they incounter ( as it cannot be expected but that , in all circumstances , shadows should be light ) because the colours which the glass casts in this case , are much more faint and dusky , than in the other . For effects of this latter cause , we see that , when an opacous body lyes cross the Prism , whiles it stands end-ways , the red or blew colour will appear on the upper or lower side of its picture ; according as the illuminant is higher or lower then the transverse opacous body : the blew ever keeping to that side of the picture , that is furthest from the body and the illuminant that make it ; and the red , the contrary . Likewise , if an opacous body be placed out of the axis , in either of the cones we have explicated before ; the blew will appear on that side of the picture which is furthest advanced in the way that the shadow is cast , and the red on the contrary . And so , if the opacous body be placed in the first cone , beside the axis ; the red will appear on that side of the picture , in the basis of the second cone , which is next to the circumference , and the blew on that side next the axis : but if it be placed on one side of the axis in the second cone ; then the blew will appear on that side the picture is next the circumference , and the red on that side , which is next the center of the basis of the cone . There remains yet one difficulty of moment to be determined : which is Why , when through a glass two colours ( namely , blew and red ) are cast from a Candle upon a paper or wall ; if you put your eye in the place of one of the colours that shines upon the wall , and so that colour comes to shine upon your eye ( so that another man who looks upon it will see thot colour plainly upon your eye ) nevertheless , you shall see the other colour in the glass ? as for example , if on your eye there shines a red , you shall see a blew in the glass ; and if a blew shines upon your eye , you shall see a red . The reason hereof is , that The colours which appear in the glasse are of the nature of those luminous colours we first explicated , that arise from looking upon white and black bordering together . For , a candle standing in the air , is , as it were , a white situated between two blacks ; the circumstant dusky air , having the nature of a black : so then , that side of the candle which is seen through the thicker part of the glass appears red , and that which is seen through the thinner appears blew ; in the same manner , as when we look through the glass . Whereas the colours shine contrariwise upon a paper or reflecting object ; as we have already declared , together with the reasons of both these appearances ; each fitted to its proper case of looking through the glass upon the luminous object surrounded with darkness , in the one ; and of observing the effect wrought by the same luminous object in some medium , or upon some reflectent superficies , in the other . And to confirm this , if a white paper be set standing hollow before the glass , ( like half a hollow pillar , whose flats stands edgeways towards the glass , so as both the edges may be seen through it ) ; the further edge will seem blew , and the nearer will be red , and the like will happen , if the paper be held in the free air parallel to the lower superficies of the glass , without any black carpet to limit both ends of it ( which serves to make the colours the smarter . ( So that , in both cases , the air serves manifestly for a black ; in the first , between the two white edges , and in the second , limiting the two white ends : and by consequence , the air about the candle must likewise serve for two blacks including the light candle between them . Several other delightful experiments of luminous colour I might produce ; to confirm the grounds I have laid , for the nature and making of them : But , I conceive , these I have mention'd are abundantly enough , for the end I propose to my self . Therfore , I will take my leave of this subtle and nice subject ; referring my Reader ( if he be curious to entertain himself with a full variety of such shining wonders ) to our ingenious Countreyman and my worthy friend , Mr. Hall : who , at my last being at Liege , shew'd me there most of the experiences I have mention'd , together with several other very fine and remarkable curiosities concerning light ; which he promised me he would shortly publish in a work , that he had already cast and almost finished upon that svbject . And in it I doubt not but He will give entire satisfaction to all the doubts and Problems that may occur in this subject : wheras my little exercise formerly in making experiments of this kind , and my less conveniency of attempting any now , makes me content my self with thus spining a course thred ( from wooll carded me by others ) that may run through the whole doctrine of colours , whose causes have hitherto been so much admired , and that it will do so , I am strongly perswaded ; both because , if I look upon the causes which I have assigned à prirori , me thinks they appear very agreeable to nature and to reason ; and if I apply them to the several Phenomens which Mr. Hall shew'd me , and to as many others as I have otherwise met with , I find they agree exactly with them , and render a full account of them . And thus , you have the whole nature of luminous colours resolv'd into the mixion of light and darkness ; by the due ordering of which , who have skil therin may produce any middle colour he please : as I my self have seen the experience of infinite changes in such sort made ; so that it seems to me , nothing can be more manifest , then that luminous colours are generated in the way here deliver'd . Of which how that gentle and obedient Philosophy of Qualities ( readily obedient to what hard task soever you assign it ) will render a rational account ; and what discreet vertue it will give the same things to produce different colours and maked different appearances , meerly by such nice changes of situation : I do not well understand . But peradventure , the Patrones of it may say that every such circumstance is a Conditio sine qua non : and therwith ( no doubt ) their Auditors will be much the wiser , in comprehending the particular nature of light , and of the colours that have their origine from it . The Rainbow , for whose sake most men handle this matter of luminous colours , is generated in the first of the two ways we have deliver'd for the production of such colours : and hath its origine from refraction ; when the eye , being at a convenient distance from the refracting body , looks upon it to discern what apears in it . The speculation of which may be found in that excellent discourse of Mounsir des Cartes , which is the sixth of his Meteors : where he hath , with great accurateness , deliver'd a most ingenious doctrine of this mystery ; had not his bad chance , of missing in a former principle ( as I conceive ) somwhat obscured it . For , he there gives the cause , so neat and so justly calculated to the apearances , as no man can doubt but that he hath found out the true reason of this wonder of nature , which hath perplex'd so many great wits : as may almost be seen with our very eyes ; when , looking upon the fresh dew , in a Sunshiny morning , we may , in due positions , perceive the Rainbow colours not three yards distant from us ; in which we may distinguish even single drops with their effects . But he , having deterned the nature of light to consist in motion , and proceeding consequently , concludes colours to be but certain kinds of motion : by which , I fear , it is impossible that any good account should be given of the experiences we see . But , what we have already said in that point , I conceive , is sufficient to give the Reader satisfaction therin : and to secure him , that the generation of the colours in the Rain-bow , as well as all other colours , is reduced to the mingling of light and darkness ; which is our principal intent to prove . Adding therto , by way of advertisement , for others whose leisure may permit them to make use thereof ; that who shall ballance the proportions of luminous colours may , peradventure , make himself a step to judg of the natures of those bodes , which really and constantly wear like dyes : for , the figures of the least parts of such bodies , joyntly with the connexion or mingling of them with pores , must of necessity be that which makes them reflect light to our eyes , in such proportions , as the luminous colours of their tincture and semblance do . For , two things are to be consider'd in bodies , in order to reflecting of light : either the extancies and cavities of them or their hardness and softness . As for the first , the proportions of light mingled with darkness will be varied , according as the extancies or the cavities exceed , and as each of them is great or small : since cavities have the nature of darkness , in respect of extancies ; as our modern Astronomers shew , when they give an account of theface ( as some call it ) in the Orbe of the Moon . Likewise , in regard of soft or of resistent parts ; light will be reflected by them more or less strongly , that is , more or less mingled with darkness . For , whereas it rebounds smartly back , if it strikes not upon a hard and a resistent body ; and accordingly will shew it self in a bright colour : it must of necessity not reflect at all , or but very feebly , if it penetrates into a body of much humidity , or loses it self in the pores of it ; and that little which comes so weakly from it , must consequently appear of a duskie die . And , these two being all the causes of the great variety of colours we see in bodies ; according to the quality of the body in which the real colour appears , it may easily be determined from which of these it proceeds : and then , by the colour , you may judge of the composition and mixture of the rare and dense parts , which by reflecting light begets it . In fine , out of all we have hitherto said in this Chapter , we may conclude the Primary intent of our so long discourse : which is , That the Senses of Living Creatures , and the Sensible Qualities in Bodies , are made by the Mixtion of Rarity and Density ; as well as the Natural Qualities we spoke of in their place . For , it cannot be denied but that heat and cold , and the other couples or pairs which beat upon our Touch , are the very same as we see in other bodies ; the qualities which move our Taste and Smel are manifestly a kin and joyn'd with them ; Light we have concluded to be Fire ; and of Motion ( which affects our ear ) ther 's no dispute : so that it is evident , how all sensible quaqualities are as truly bodies , as those other Qualities which we call natural . To this we may add , that the Properties of these sensible qualities are such as proceed evidently from Rarity and Density . For ( to omit those which our Touch takes notice of , as too plain to be question'd ) Physitians , judg and determine the natural qualities of meat and medicines and simples , by their Tastes and Smels . By those qualities they find out powers in them to do material operations ; and such as our instruments of cutting , filling , brushing , and the like , do to ruder and grosser bodies : all which vertues being in these instruments by the different tempers of Rarity and Density is a convincing argument , that it must be the same causes , which produce effects of the same kind in their smel and tastes . And , and as for light , 't is known how corporeally it works upon our eyes . Again , if we look particularly into the composition of the organs of our Senses , we shall meet with nothing but such qualities , as we find in the composition of all other natural bodies . If we search into our Eye , we shall discover in it nothing but diaphanety , softness , divers colours , and consistencies ; which all Anatomists , to explicate , parallel in other bodies : the like is of our Tongue , our Nostrils , and our Ears . As for our Touch , that is so material a sense , and so diffused over the whole body ; as we can have no difficulty about it . Seeing then that all the qualities we can discover in the organs of our Senses are made by the various minglings of Rarity with Density ; how can we doubt , but that the active powers over these patients must be of the same nature and kind ? Again , seeing that examples above brought convince , That the objects of one sense may be known by another ; who can doubt of a community among them , if not of degree , at least of the whole kind ? as we see that the Touch is the groundwork of all the rest ; and consequently , that being evidently corporeal and consisting in a temper of Rarity & Density , why should we make difficulty in allowing the like of the rest ? Besides , let us compose of Rarity and Density such tempers as we find in our Senses ; and let us again compose of Rarity and Density such actors , as we have determined the qualities , we call sensible to be : and will it not manifesty follow , that these two , applyed to one another , must produce such effects , as we affirm our Senses have ; that is , to pass the outward objects , by different degrees , to an inward receiver ? Again , let us cast our eyes upon the natural resolution of bodies , and how they move us ; and we shall therby discover , both what the Senses are , and why they are just so many , and that they cannot be more . For , an outward body may move us either in its own bulk or quantity ; or as it works upon another : The first is done by the Touch ; the second by the Ear , when a body , moving the air , makes us take notice of his motion . Now in resolution , there are three active parts proceeding from a body , which have power to move us : the fiery part ; which you sees works upon your eyes , by the virtue of light : the airy part ; which we know moves our nostrils , by being suck'd in with the air . And lastly , the salt ; which dissolves in water , and so moves our watry sense , which is , our taste . And , these being all the active parts , that shew themselvs in the resolution of a body ; how can we imagine there should be any more senses to be wrought upon ? For , what the stable body shews of it self will be reduced to the touch : what as it moves , to hearing : what the resolutions of it , according to the natures of the resolved atomes that fly abroad , will concern the other three senses ; as we have declared . And , more ways of working , or of active parts , we cannot conceive to spring out of the nature of a body . Finally , if we cast our eyes upon the intention of nature : to what purpose are our Senses , but to bring us into knowledge of the natures of the substances we converse withall ? Surely , to effect this , there cannot be invented a better or more reasonable expedient , then to bring to our judgment seat the likenesses or extracts of those substances ; in so delicate a model , that they may not be offensive or cumbersom ; like so many patterns presented to us , to know by them what the whole piece is . ( For all similitude is a communication between two things , in that quality wherin their likeness consists ) . And therfore we cannot doubt , but that nature hath given us , by the means whe have explicated , an essay to all things in the world that fall under our commerce ; wherby we judge whether they be profitable or nocive to us : and yet in so delicate and subtile a quantity , as may , in no way be offensive to us ; whiles we take our measures to attract what is good , and avoid what is noxious . CHAP. XXXII . Of Sensation , or the motion wherby Sense is properly exercised . OUt of the considerations which we have delivered in these last Chapters , the Reader may gather the unreasonablenesse of vulgar Philosophers ; who , to explicate life and sense , are not content to give us terms with out explicating them ; but will force us to believe contradictions . Telling us , that Life consisted in this , That the same thing hath a power to work upon it self ; and that Sensation is a working of the active part of the same sense upon its passive part : and yet will admit no parts in it ; but will have the same indivisible power work upon it self . And this , with such violence and down-bearing of all opposition , that they deem him not considerable in the Schools , who shall offer only to doubt of what they teach him hereabout ; but brand him with the censure of one who knows not , and contradicts the very first principles of Philosophy . Wherefore 't is requisite we should look somewhat more particularly , into the manner how sensation is made . Monsir des Cartes , ( who , by his great and Heroick Attempts , and by shewing mankind how to steer and husband their reason to best advantage , hath left us no excuse for being ignorant of any thing worth the knowing ) , explicating the nature of Sense , is of opinion , that the bodies without us , in certain circumstances , give a blow upon our exterior Organes : from whence , by the continuity of the parts , that blow or motion is continued , till it come to our brain and seat of knowledge ; upon which it gives a stroke , answerable to that which the outward sense first received . And there this knock causing a particular effect according to the particular nature of the motion ( which depends of the nature of the object that produces it ) ; our soul and mind hath notice , by this means , of every thing that knocks at our gates : and , by the great variety of knocks or motions that our brain feeles , ( which rises from as great a variety of natures in the objects that cause them ) , we are enabled to judg of the nature and conditions of every thing we converse withal . As for example ; he conceives Light to be nothing else but a percussion made by the illuminant upon the air , or upon the ethereal substance , which he puts to be mixed with , and to run through all bodies : which being a continuate medium between the illuminant and our sense , the percussion upon that strikes also our sense ; which he calls the nerve that reaches from the place strucken ( to wit , from the bottom of your eye ) to the brain . Now , by reason of the continuity of this string or nerve , he conceives that the blow , made upon the outward end of it by the other , is convei'd by the other end of it to the brain ; the end striking the brain in the same measure as the other struck the other end of it : like the Jack of a Virginal , which strikes the sounding cord , according as the Musitians hand presses upon the stop . The part of the brain which is thus strucken he supposes to be the phantasie ; where he deems the soul resides ; and thereby takes notice of the Motion and Object that are without . And what is said thus of Sight , is to be applyed proportionably to the rest of the Senses . This then is the summe of Monsir des Cartes his opinion ; which he hath very finely expressed , with all the advantages that opposite examples , significant words , and clear method can give to a witty Discourse : Which yet is but a part of the commendations he deserves , for what he hath done on this particular : He is , over and above all this , the first that I have ever met with , who hath published any conceptions of this nature , wherby to make the operations of sense intellegible . Certainly , this praise will ever belong to him , that he hath given the first hint of speaking groundingly , and to the purpose , upon this Subject ; and , whoever shall carry it any further ( as what important Mystery was ever born and perfected at once ? ) must acknowledge to have derived his light from him . For my part , I shall so far agree with him , as to allow motion alone sufficient to work sensation in us : and not only to allow it sufficient , but also to profess , that , not only this , but no other effect whatever can be wrought in us , but motion , and by means of motion . Which is evident out of what we have already deliver'd , speaking of bodies in general , that all action among them either is local motion , or else follows it ; and no less evident , out of what we have declared in particular , concerning the operations of the outward senses , and the objects that work upon them : and therfore , whoever shall in this matter require any thing further then a difference of motion , he must first seek other instruments in objects to cause it . For , examining from their very origine the natures , of all the bodies we converse withal ; we cannot find any ground to believe they have power or means to work any thing beyond motion . But , I shall crave leave to differ from him , in determining what is the subject of this motion , wherby the brain judges of the nature of the thing that causes it . He will allow no local change of any thing in a man , further then certain vibrations of strings , which he gives the objects to play upon , from the very sense up to the brain : and , by their different manners of shaking the brain , he will have it know what kind of thing it is that strikes the outward sense ; without removing any thing within our body from one place to another . But , I shall go the more common way ; and make the Spirits to be the porters of all news to the brain : only adding thereto , that these news , which they carry thither , are material participations of the bodies , that work upon the outward organs of the senses , and , passing through them , mingle themselvs with the Spirits , and so go whether they carry them ; that is , to the brain , to which , from all parts of the body , they have immediate resort , and a perpetual communication with it . So that , to exercise Sense ( which the Latines call sentire , but in English we have no one word common to our several particular motions of divers perceptions by sense ) is , Our brain to receive an impression from the extern object , by the operation or mediation of an organical part made for that purpose , & some one of those which we term an extern Sense ; from which impression usually flows some motion proper to the living creature . And thus you see that the outward Senses are not truly Senses , as if the power of sensation were in them : but in another meaning ; to wit , so far as they are instruments of qualifying or conveying the object to the brain . Now , that the Spirits are the instruments of this conveyance is evident , by what we daily see ; that , if a man be very attentive to some one extern object ( as , to the hearing or seeing of somthing that much delights or displeases him ) , he neither hears or sees any thing but what his mind is bent upon : though , all that while , his eyes and ears be open ; and several of their objects be present , which at other times would affect him . For , what can be the reason of this , but that the brain , employing the greatest part of his store of Spirits about that one object , which so powerfully entertains him , the other finde very few free for them to imbue with their Tincture ? And therefore they have not strength enough to give the brain a sufficient taste of themselvs , to make it be observ'd ; nor to bring themselvs into a place where they may be distinctly discern'd : but , striving to get to it , they lose themselvs in the throng of the others , who for that time besiege the brain closely . Wheras in Monsir des Cartes his way , ( in which no spirits are required ) , the apprehension must of necessity be carried precisely according to the force of the motion of the extern object . This argument , I confess , is not so convincing against his opinion , but that the necessity of the consequence may be avoided ; and another reason be given for this effect , in Monsir des Cartes his doctrime . For he may say , that the affection , being vehemently bent upon some one object , may cause the motion to be so violent , by the addition of inward percussions , that the other coming from the outward sense , being weaker , may be drown'd by it : as lesser sounds are by greater , which forcibly carry our ears that way , and fill them so entirely that the others cannot get in to be heard , or as the drawing of one man , that pulls backwards , is not felt , when a hundred draw forwards . Yet this is hard to conceive , considering the great eminency which the present object hath over an absent one , to make it self be felt ; whence it follws , that multiplication of motion must be extremely encreased wthin , to overtop and bear down the motion , caused by a present object actually working without . But , that which indeed convinces me to believe I go not wrong in this course , which I have set down , for extern bodies working upon our sense and knowledge , is first , the convenience and agreeablness to nature , both in the objects and in us , that it should be done in that manner : and next , a difficulty in Monsir des Cartes his way , which , me thinks , makes it impossible that his should be true . And then , his being absolutely the best of any I have hitherto met withal , and mine supplying what his falls short in , and being sufficient to perform the effects we see : I shall not think I do amiss in believing my own to be true , till some body else shew a better . Let us examine these considerations one after another . 'T is manifest , by what we have already establish'd , that there is a perpetual flux of little parts or atomes out of all sensible bodies , that are composed of the four Elements , and are here in the sphere of continual motion by action and passion : and such it is , that , in all probability , these little parts cannot chuse but get in at the doors of our bodies , and mingle themselvs with the spirits that are in our nervs . Which if they do , 't is unavoidable , but that , of necessity , they must make some motion in the brain ; as , by the explication we have made of our outward senses , is manifest : and the brain being the source and origine of all such motion in the Animal , as is term'd voluntary , this stroke of the object will have the power to cause some variation in its motions that are of that nature , and by consequence , must be a Sensation , for , that change , which , being made in the brain by the object , is cause of voluntary motion in the Animal , is that we call sensation . But , we shall have best satisfaction , by considering how it fares with every sense in particular . 'T is plain , that our Touch or feeling is affected by the little bodies of heat , or cold , or the like , which are squees'd or evaporated from the object , and get into our flesh , and consequently , mingle themselvs with our spirits : and accordingly , our hand is heated with the flood of subtile fire , which , from a great one without , streams into it ; and is benum'd with multitudes of little bodies of cold , that settle in it . All which little bodies , of heat or of cold or of what kind soever they be , when they are once got in , must needs mingle themselvs with the spirits they meet with in the nerve : and consequently , must go along with them up to the brain . For , the channel of the nerve being so little , that the most accurate Inspectors of nature cannot distinguish any little cavity or hole running along the substance of it ; and the spirits which ebb and flow in those channels being so in infinitely subtile , and in so small a quantity as such channels can contain : 't is evident , that an atome of insensible bigness is sufficient to imbue the whole length and quantity of spirit that is in one nerve ; and that atome , by reason of the subtilty of the liquor it is immers'd in , is , presently and as it were instantly , diffused through the whole substance of it . The source therfore of that liquor being in the brain , it cannot be doubted , but that the force of the extern object must needs affect the brain , according to the quality of the said atome ; that is , give a motion or knock , conformable to its own nature . As for our Tast , 't is as plain , that the little parts , pressed out of the body which affects it , mingle themselvs with the liquor that being in the tongue , is continuate to the spirits : and then , by our former argument 't is evident , they must reach to the brain . And for our Smelling , there is nothing can hinder Odors from having immediate passage up to our brain , when by our nose they are once gotten into our head . In our Hearing , there is a little more difficulty , for Sound being nothing but a motion of the air which strikes our ear ; it may seem more then needs , to send any corporeal substance into the brain : and that it is sufficient , that the vibrations of the outward air , shaking the drum of the Ear , do give a like motion to the air within the ear , that on the inside touches the Tympane ; and so this air thus moved shakes and beats upon the brain . But this , I conceive , will not serve the turn ; for , if there were no more , but an actual motion , in the making of Hearing , I do not see how sounds could be conserved in the Memory ; since , of necessity , motion must always reside in some body : which argument we shall press anon against Monsir des Cartes his Opinion for the rest of the Senses . Out of this difficulty , the very inspection of the parts within the ear seems to lead us . For , had there been nothing necessary besides motion , the very striking of the outward air against the Tympanum would have been sufficient , without any other particular and extraordinary organization , to have produced Sounds , and to have carried their motions up to the brain : as , we see , the head of a Drum brings the motions of the Earth to our Ear , when we lay it therto ; as we have formerly delivered . But , Anatomists find other Tool and Instruments , that seem fit to work and forge bodies withal , which we cannot imagine nature made in vain . There is a Hammer and an Anvile : wherof , the Hammer , striking upon , the Anvile , must of necessity beat off such little parts of the brainy streams , as , flying about , light and stick upon the top of the Anvile . These , by the trembling of the air following its course , cannot miss of being carried up to that part of the brain , wherto the air within the ear is driven by the impulse of the found ; and , as soon as they have given their knock , they rebound back again into the cells of the brain , fitted for harbors to such winged messengers ; where they remain lodged with quietness , till they be call'd for again , to renew the effect with the sound made at first . And the various blows which the Hammer strikes , according to the various vibrations of the Tympanum ( to which the Hammer is fasten'd , and therfore is govern'd by its motions ) , must needs make great differences of bignesses , and cause great variety of smartnesses of motion in the little bodies they forge . The last Sense is of Seeing ; whose action we cannot doubt is perform'd by the reflection of light to our eye , from the bodies which we see ; and this light comes impregnated with a tincture drawn from the superficies of the object it is reflected from ; that is , it brings along with it several of the little atomes , which of themselvs stream , and it cuts from the body it struck upon and rebounds from , and they mingling themselvs with the light , in company of it get into the eye , whose fabrick is fit to gather and unite those species ( as you may see by the Anatomy of it ) . And from the eye , their journey is but a short one to the brain ; in which we cannot suspect they should lose their force : considering how others , that come from organes further off , conserves theirs ; and likewise considering the nature of the optick spirits , which are conceiv'd to be the most refin'd of all that are in mans body . Now , that light is mingled with such little atomes , issuing out of the bodies from which it is reflected , appears evidently enough , out of what we have said of the nature and operations of fire and light : and it seems confirm'd , by what I have often observ'd in some chambers where people seldom come ; which having their windows to the South , so as the Sun lies upon them a great part of the day in his greatest strength , and their curtains being continually drawn over them , the glass becomes dyed very deep of the same colour the Curtain is of . Which can proceed from no other cause , but that the beams which shoot through the glass , being reflected back from the Curtain , take somthing along with them from the superficies of it : which , being of a more solid corpulence then they , is left behind ( as it were in the strainer ) when they come to press themselves through passages and pores , too little for it to accompany them in ; and so those atomes of colour stick upon the glass , which they cannot penetrate . Another confirmation of it is , that , in certain positions , the Sun , reflecting from strong colours , will cast that very colour upon some other place ; as I have often experienced in lively Scarlet , and cloth of some other smart colours : and this , not in that gloating wise , as it makes colours of pure light , but like a true real dye , and so as the colour will appear the same to a man , wherever he stands . Having thus shew'd , in all our Senses , the conveniency and agreeableness of our opinion with nature ; which hath been deduced out of the nature of the objects , the nature of our spirits , the nature and situation of our nerves , and lastly from the property of our brain : our next consideration shall be , of the difficulty that occurs in Monsir des Cartes his opinion . First , we know not how to reconcile the repugnancies appearing in his position of the motion of the Ether ; especiaclly in light . For , that Ethereal substance , being extreme rare , must perforce be either extreme liquid , or extreme brittle : if the first , it cannot choose but bow and be pressed in foulds , and bodies of unequal motions swiming every where in it ; and so 't is impossible it should bring to the eye any constant apparition of the first mover . But , let us suppose there were no such general interruptions every where incountring and disturbing the conveyance of the first simple motion : yet how can we conceive that a push given so far off , in so liquid an element , can continue its force so far ? We see that the greatest thunders and concussions , which at any time happen among us , cannot drive and impart their impulse the ten thousandth part of the vast distance , which the Sun is removed from our eye ; and can we imagine , that a little touch of that luminous body should make an impression upon us , by moving another so extreamly liquid and subtile , as the Ether is supposed ; which , like an immense Ocean , tossed with all varieties of motion , lies between it and us ? But , admit there were no difficulty nor repugnance in the medium , to convey to us a stroke made upon it by the Suns motion : let us at least examine , what kind of motions we must allow in the Sun , to cause this effect . Certainly , it must needs be a motion towards us ; or else it cannot strike and drive the medium forward , to make it strike upon us . And if it be so , either the Sun must perpetually be coming nearer and nearer to us ; or else it must ever and anon be receding backwards , as well as moving forwards . Both which are too chymerical for so great a wit to conceit . Now , if the Ether be brittle , it must needs reflect upon every rub it meets with in its way ; and must be broken and shiver'd by every body that moves across it : and therfore , must always make an uncertain and most disorderly percussion upon the eye . Then again ; after it is arrived to the sense , 't is no ways likely it should be convey'd from thence to the brain ; or that nature intended such a kind of instrument as a nerve , to continue a precise determinate motion . For , if you consider how a Lute string , or , any other such medium , conveys a motion made in it ; you will find that , to do it well and clearly , it must be stretch'd throughout to its full extent , with a kind of stiffness : whereas our nerves are not straight , but lie crooked in our body ; and are very lither , till , upon occasion , spirits coming into them swell them out . Besides , they are bound to slesh , and to other parts of the body ; which being cessible , must needs dull the stroke , and not permit it to be carried far . And lastly , the nerves are subject to be at every turn contracted and dilated , upon their own account , without any relation to the strokes beating upon them from an extern agent : which is , by no means , a convenient disposition for a body , that is to be the porter of any simple motion ; which should always lie watching in great quietness , to observe scrupulously and exactly the errand he is to carry . So that , for my part , I cannot conceive nature intended any such effect , by mediation of the sinews . But Monsir des Cartes endeavours to confirm his opinion , by what uses to fall out in Palsies ; when a man looses the strength of moving his hands or other members , nevertheless retains his feeling : which he imputes to the remaining intire of the strings of the nerves , while the spirits are some way defective . To this we may answer , by producing examples of the contrary in some men , who have had the motion of their limbs intire and no ways prejudiced , but no feeling at all quite over their whole case of skin and flesh . As particularly , a servant , in the Colledge of Physitians in London ; whom the learned Harvey ( one of his Masters ) hath told me was exceeding strong to labour , and very able to carry any necessary burthen , and to remove things dexterously , according to the occasion : and yet he was so void of feeling , that he used to grind his hands against the walls , and against course lumber , when he was employ'd to rummage any ; in so much that they would run with blood , through grating of the skin , without his feeling of what occasion'd it . In our way , the reason of both these conditions of people ( the paralytike , and the insensible ) is easie to be rendred . For , they proceed out of the diverse disposition of the animal spirits in these parts : which if they thicken too much and become very gross , are not capable of transmitting the subtile messengers of the outward world , to the tribunal of the brain , to judge of them ; on the otherside , if they be too subtile , they neither have , nor give power to swell the skin , and so to draw the muscles to their heads . And surely Monsir des Cartes takes the wrong way , in the reason he gives of the Palsie : for , it proceeds out of abundance of humors , which , clogging the nerves , rendreth them washy , and makes them lose their dryness , and become lither ; and consequently , unfit and unable , in his opinion , for sensation ( which requires stiffness ) as well as for motion . Yet besides all these , one difficulty more remains against this doctrine , more insuperable ( if I mistake not ) then any thing , or altogether we have yet said : which is , how the memory should conserve any thing in it , and represent bodies to us , when our fancy calleth for them ; if nothing but motions come into the brain . For 't is impossible , that , in so divisible a subject as the Spirits , motion should be conserv'd any long time : as we see evidently in the air ; through which move a flaming Taper never so swiftly , and , as soon as you set it down , almost in the very instant , the flame of it leaves being driven or shaken on one side , and goes quietly and evenly up its ordinary course . Therby shewing , that the motion of the air , which for the time was violent , is all of a sudden quieted and at rest : for otherwise , the flame of the Taper would blaze that way the Air were moved . Assuredly , the bodies , that have power to conserve motion long , must be dry and hard ones , Nor yet can such conserve it very long , after the cause , which made it , ceases from its operation . How then can we imagine , that such a multitude of pure motions , as the memory must be stored withal for the use and service of man , can be kept on foot in his brain , without confusion ; and for so long a time as his memory is able to extend to ? Consider a lesson plaid upon the Lute or Virginals ; and think with your self , what power there is or can be in nature , to conserve this lesson-over continually playing ; and reflect , that if the impressions upon the common fense are nothing else but such things , then they must be actually conserved , always actually moving in our head ; to the end they be immediately produced , whenever it pleases our will to call them . And if peradventure it should be replyed , that 't is not necessary the motions themselvs should always be conserved in actual being ; but 't is sufficient there be certain causes kept on foot in our heads , which are apt to reduce these motions into act , whenever there is occasion of them : All I shall say hereto is , That this is merly a voluntary Position , and that there appears no ground for these motions to make and constitute such causes ; since we neither meet with any instruments , nor discover any signs wherby we may be induced to believe or understand any such operation . It may be urged , that divers sounds are by diseases oftentimes made in our ears , and appearances of colours in our fantasie . But first , these colours and sounds are not artificial ones , and disposed and order'd by choice and judgment : for , no story hath mention'd , that , by a disease , any man ever heard twenty verses of Virgil , or an Ode of Horace in his ears ; or , that ever any man saw fair pictures in his fansie , by means of a blow givin him upon his eye . And secondly , such colours and sounds , as are objected , are nothing else but ( in the first case ) the motion of humors in a mans eye , by a blow of upon it ; which humours have the virtue of making light , in such sort as we see Sea-water has , when it is clash'd together : and ( in the second case ) a cold vapour in certain parts of the brain , which causes beatings or motions there ; whence proceeds the imitation of sounds : so that these examples nothing advantage that party , thence to infer that the similitudes of objects may be made in the common-sense , without any real bodies reserv'd for that end . Yet I intend not to exclude Motion from any commerce with the Memory ; no more then I have done from Sensation For , I will not only grant , that all our remembring is perform'd by the means of motion ; but also acknowledge , ( that in men ) it is , for the most part , of nothing else but of motion . For , what are words but motion ? And words are the chiefest objects of our remembrance . 'T is true , we can , if we will , remember things in their own shapes , as well as by the words that express them ; but experience tells us , that , in our familiar conversation , and the ordinary exercise of our memory , we remember and make use of the words , rather then of the things themselvs . Besides , the impressions that are made upon all our other sense , as well as upon our hearing , are likewise for the most part of thing in motion : as , if we have occasion to make a conception of a Man or of a Horse , we ordinarily conceive him Walking , or Speaking , or eating , or using some motion in time . And , as these impressions are successively made upon the outward Organs ; so are they successively carried into the fantasie , & by like succession , are deliver'd over into the memory ; from whence , when they are call'd back again into the phantasie , they move likewise successively . So that in truth , all our memory will be of motion ; or at least , of bodies in motion : yet it is not chiefly of motion , but of the things that are moved , unless it be when we remember words ; and how those motions frame bodies which move in the brain , we have already touched . CHAP. XXXIII . Of Memory . BUt how are these things conserv'd in the brain ? And how do they revive in the phantasie the same motions , by which they came in thither at the first ? Monsir des Cartes hath put us in hope of an explication : and , where I so happy as to have seen that work of his , which the world of learned men so much longs for ; I assure my self , I should herein receive great help and furtherance by it . Although with all , I must profess , I cannot understand how it is possible , that any determinate motion should long be preserv'd untainted in the brain ; where there must be such a multitude of other motions in the way , to mingle with it , and bring all into confusion . One day I hope this Jewel will be exposed to publique view ; both to do the Author right , and to instruct the World. In the mean time , let us see what our own Principles afford us . We have resolv'd , that Sensation is not a pure driving of the animal Spirits , or of some penetrable body in which they swim , against that part of the brain where knowledge resides : but , that it is indeed the driving thither of solid material bodies ( exceeding little ones ) that come from the Objects themselvs . Which position , if it be true , it follows , that these bodies must rebound from thence upon other parts of the brain , where at length they find some vacant Cell , in which they keep their Ranks and Files , in great quiet and order ; all such sticking together , and keeping company with one another , that enter'd in together : and there they lye still and are at rest ; till they be stir'd up , either by the natural appetite ( which is the ordinary course of Beasts ) , or by chance , or by the will of the Man in whom they are , upon the occasions he meets with of searching into them . Any of these three Causes raises them up , and gives them the motion that is proper to them ; which is the same with that wherby they came in at the first , ( for , as Galilaeus teaches us , every body hath a particular motion peculiarly proper to it , when nothing diverts it ) and then they slide successively through the phantasie , in the same manner as when they presented themselvs to it the first time . After which , if it require them no more , they return gently to their quiet habitation in some other part of the brain ; from whence they were call'd and summon'd by the phantasies messengers , the Spirits : but , if it have longer use of them , and would view them better then once passing-through permits ; then they are turn'd back again , and lead a new over their course , as often as is requisite ; like a Horse , that a Rider paces sundry times along by him that he shews him to , whiles he is attentive to mark every part and motion in him . But , let us examine a little more particularly , how the Causes we have assign'd raise these bodies that rest in the memory , and bring them to the phantasie . The middlemost of them ( namely Chance ) needs no looking into ; because the principles that govern it are uncertain ones : But the first and the last ( which are , the Appetite and the Will ) have a power ( which we will explicate hereafter ) of moving the brain and the nerves depending of it , conveniently and agreeably to their disposition . Out of which it follows , that the little similitudes in the caves of the brain wealing and swimming about , ( almost in such sort , as you see in the washing of Currants or of Rice , by the winding about and circular turning of of the Cooks hand ) , divers sorts of bodies go their courses for a pretty while ; so that the most ordinary objects cannot choose but present themselves quickly , because there are many of them , and are every where scatter'd about : but others that are fewer , are longer ere they come in view ; much like as in a pair of Beads , that , containing more little ones then great ones , if you pluck to you the string they all hang upon , you shall meet with many more of one sort , then of the other . Now , as soon as the brain hath lighted on any of those it seeks for , it puts as it were a stop upon the motion of that ; or at least , it moves it so , that it goes not far away , and is revocable at will , and seems like a bait to draw into the fantasie others belonging to the same thing , either through similitude of nature , or by their connexion in the impression : and , by this means , hinders other objects , not pertinent to the work the fansie hath in hand , from offering themselves unseasonably in the multitudes that otherwise they would do . But , if the fansie should have mistaken on object for another , by reason of some resemblance they have between themselves ; then it shakes again the liquid medium they all float in , and rouse's every species lurking in remotest corners and runs over the whole Beadroul of them : and continues this inquisition and motion , till either it be satisfied with retriving at length what it required , or that it be grown weary with tossing about the multitude of little inhabitants in its numerous empire ; and so gives over the search , unwillingly and displeasedly . Now , that these things be as we have declared will appear , out of the following considerations . First , we see that things of quite different natures , if they come in together , are remembred together : upon which principle the whole art of memory dependeth . Such things cannot any way be comprised under certain Heads , nor be link'd together by order and consequence , or by any resemblance to one another : and therfore , all their connexion must be , that , as they came in together into the fantasie , so they remain together in the same place in the memory ; and their first coupling must proceed from the action , that bound them together in driving them in together . Next , we may observe , that , when a man seeks and tumbles in his memory for any thing he would retrive , he hath first some common and confused notion of it ; and somtimes he hath a kind of flasking or fading likeness of it , much like as when , in striving to remember a Name , men use to say , it is at their tongues end : and this shews , that he attracts those things he desires and hath use of , by the likeness of somthing belonging to them . In like manner , when hunger makes one think of meat , or thirst makes one dream of drink , or in other such occasions , wherin the natural appetite stirs objects in the memory and brings them to the fantasie ; 't is manifest , that the spirits informing the brain of the defect and pain which several parts of the body do endure for want of their due nourishment , it gives a motion to the heart , which sends other spirits up to supply the brain , for what service it will order them : by which the brain being fortified , it follows the pursuit of what , the living creature is in want of ; till the distemper'd parts be reduced into their due state , by a more solid enjoying of it . Now , why objects drawn out of the memory use to appear in the fantasie , with all the same circumstances which accompanied them , at the time when the sense sent them thither , ( as when , in remembrance of a friend , we consider him in some place , and at a certain time , and doing some determinate action ) the reason is , that the same body , being in the same medium , must necessarily have the same kind of motion ; and so consequently , must make the same impression upon the same subject . The medium which these bodies move in ( that is , the memory ) is a liquid vaporous substance , in which they float and swim at liberty . Now , in such a kind of medium , all the bodies that are of one nature will easily gather together , if nothing disturb them . For as , when a tuned Lute-string is strucken , that string , by communicating a determinate species of vibration to the Air round about it , shakes other strings within the compass of the moved air ; not all , of what extent soever , but only such , as by their natural motion would cause like curlings and foulds in the Air , as the other doth ( according to what Galileus hath at large declared ) even so , when some atome in the brain is moved , all the rest there about , which are apt to be wafted with a like undulation , must needs be moved in chief ; and so they moving , whiles the others of different motions , that , having nothing to raise them , either lie quiet or move very little in respect of the former , 't is no wonder if they assemble together , and ( by the proper course of the brain ) meet at the common rendezvous of the fantasie . And , therfore , the more impressions are made from the same object upon the sense , the more participations of it will be gathered together in the memory ; and the stronger impressions it will , upon occasion , make in the fantasie : and themselvs will be the stronger to resist any cause that shall strive to deface them . For we see that multitude of objects overwhelms the memory ; and puts out , or at least makes unprofitable , those that are seldomest thought on . The reason of which is , that they , being little in quantity , because there are but few species of them , can never strike the seat of knowledge , but in company of others ; which being more and greater , make the iwpression follow their nature against the lesser : and in tract of time , things seldom thought of grow to have but a maim'd and confused shape in the memory ; and at length are quite forgotten . Which happens , because in the liquid medium they are apt to moulder away , if they be not often repair'd ; which mouldring and defacing is help'd on by the shocks they receive from other bodies : like as in a Magazin , a thing that were not regarded ( but carelesly tumbled up and down to make room for others , and all things were promiscuously thrown upon it ) would soon be bruised and crush'd into a mishapen form , and in the end broken all in pieces . Now , the repairing of any thing in the memory is done , by receiving new impressions from the object : or , in its absence , by thinking strongly of it ; which is an assembling and due piecing together of the several particles of bodies , appertaining to the same matter . But , sometimes it happens , that when the right one cannot be found intire , nor all the orderly pieces of it retriv'd with their just correspondence to one another ; the fansie makes up a new one in the place of it : which afterwards , upon presence of the object , appears to have been mistaken ; and yet the memory , till then , keeps quietly and unquestion'dly for the true object , what either the thought or chance , mingling several parts , had patch'd up together . And , from hence , we may discern how the losing or confounding of ones memory may happen ; either by sicknesses , that distemper the spirits in the brain & disorder their motions , or by some blows on the head , whereby a man is astonied and all things seem to turn round with him . Of all which effects the causes are easie to be found , in these suppositions we have lay'd . CHAP. XXXIV . Of Voluntary Motion , Natural Faculties , and Passions . HItherto we have labor'd to convey the Object into the brain : but when it is there , let us see what further effects it causes ; and how that action which we call voluntary motion ; proceeds from the brain . For the discovery wherof , we are to note , that the Brain is a substance composed of watry parts mingled with earthy ones : which kind of substances we see are usually full of strings ; and so , in strong hard Beer , and Vinegar , and other Liquors of the like nature , we see ( if they be exposed to the Sun ) little long flakes , which make an appearance of Worms or Maggats floating about . The reason wherof is , that some-dry parts of such Liquors are of themselves as it were hairy or sleasy , that is , have little downy parts ( such as you see upon the legs of Flies , or upon Caterpillars , or in little locks of wool ) by which they easily catch and stitck to the other little parts of the like nature , that come near them ; and if the liquor be moved , ( as it is in the boyling of beer , or making of vinegar by the heat of the sun ) they become long strings , because the liquor breakes the ties which are cross to its motion : but such as lie along the stream , or rather the bubling up , maintain themselves in unity , and peradventure grow stronger , by the winding or folding of the end of one part with another ; and , in their tumbling and rouling still in the same course , the downy hairs are crush'd in , and the body grows long and round , as happens to a lump of dough , or wax , or wool , roul'd a while in one uniform course . And so , ( coming to our purpose ) we see that the brain , and all that is made of it is stringy ; witness the membranes , the flesh , the bones , &c. But , of all the rest , those called fibers are more stringy ; and the nerves seem to be but an assembly of them : for , though the Nervs be but a great multitude of strings lying in a cluster , nevertheless , by the consent of Physicians and Anatomists , they are held to be of the very substance of the brain , dryed to a firmer consistence , than it is in the head . This heap of strings ( as we may call it ) is enclosed in an outside made of membranes ; whose frame we need not here display : only we may note , that it is very apt and fit to stretch ; & , after stretching , to return again to its own just length . Next , we are to consider , how the brain is of a nature apt to swell and to sink again ; even so much that , Fallopius reports , it swells according to the encrease of the Moon : which whether it be true or no , there can be no doubt but that it , being of a substance which is full of skins and strings , is capable of being stretch'd and of swelling , upon light occasions , and of falling or sinking again upon as light ; as being easily penetrable by vapours and liquors , whose nature it is , to swell and to extend that which they enter into . Out of which it follows , that it must be the nature of the Nerves to do the like ; and indeed , so much the more , by how much more dry they are , than the brain : for we see that ( to a certain measure ) drier things are more capable of extention by the ingression of wet , than moist things are ; because these are not capable of receiving much more wet into them . These things being premised , let us imagine that the brain , being first swell'd , afterwards contracts it self ; and it must of necessity follow , that , seeing the Nerves are all open towards the brain ( though their concavities cannot be discern'd ) , the spirits and moisture in the brain must needs be press'd into the Nerves : which being already stored with spirits , sufficiently to the proportion of their hard skins , this addition will make them swell and grow hard ; as a Balloon doth , which , being competently full of air , hath nevertheless more air press'd into it . Since therfore , the Masters of Anatomy teach us , that in every muscle there is a nerve , which is spread into a number of little branches along that muscle ; it must follow , that , if these little branches be swollen , the flesh likewise of that muscle must also needs be swollen . Now , the muscle having both its ends fastned , the one in a greater bone , the other in a lesser , and there being least resistance on that part , where the bone is lesser and more movable ; the swelling of the muscle cannot choose but draw the little bone towards the great one , and by consequence , move that little bone : and this is that , which Philosophers usually call Voluntary motion . For , since our knowledg remains in the brain , whatever is done by knowledg must be done by the brain : and most of what the brain works for the common service of the living creature proceeds also from knowledg : that is from the motion of fansy , which we have express'd . This matter being thus far declared , we may now enter upon the explication of certain effects ; which peradventure might have challeng'd room in the precedent Chapter , but indeed could not well be handled without first supposing this last discourse : and it is , what is meant by those powers , that are call'd Natural Faculties ; which however in their particulars , they be manifold in a living creature , yet , whenever any of them is resolved , it appears to be compounded of some of these five , to wit , the Attractive , the Retentive , the Secretive , the Concoctive , and the Expulsive faculty . Of which , the Attractive , the Secretive , and the Concoctive seem not to belong to the nervs : for though we may conceive that the part of the Animal turns it self towards the thing which it attracts , nevertheless , that very turning seems not to be done by vertue of the muscles and nervs , but rather in a natural way , as the motion of the heart is perform'd ; in such sort as we have formerly declared . As for example , if the stomach , when it is greedy of meat , draws it self up towards the throat ; it seems rather to be a kind of dryness and wrapping , ( such as we see in bladders or leather , either by fire or cold , which make them shrivel up and grow hard ) , than a true faculty of the living creature to seek after meat . Nor need we extend our discourse any further about these three faculties ; seeing that we have already declared in common , how attraction , drying , and mixture of active bodies with passive ones , is perform'd : which needs but applying to these particulars , to explicate fully their nature . As , for example , if the Kidneys draw the matter of Urine to them out of the Veinet , it may be by any of the following three manners ; to wit , either by draught , by wet , or by steam . For , if the serous parts that are in the blood which runs in the Veins , touch some dry parts conformable to their nature , tending towards the Kidneys ; they will infallibly adhere more to those dry parts , than to the rest of the blood . Which if they do in so great a quantity , that they reach to other further parts more dry than these , they will leave the first parts to go to the second : and thus by little , and little , will draw a line of Urine from the blood , if the blood abound with it ; and , the nearer it comes to the Kidneys , the stronger still the attraction will be . The like will happen , if the serosity which is in the blood touch some part weted with a like serosity ; or where such hath lately passed . For , as we see water will run more easily upon a wet part of a board or a stone , than on a dry one : so you cannot doubt , but that , if the serous part which is mix'd with the blood , light upon a current of its own nature , it will stick more to that , than to the current of the blood ; and so part from the blood , to go that way which the current of its own nature goes . Besides , it cannot be doubted , but that , from the Kidnyes , and from the passages between the Kidneyes and the Veins , in which the blood is convey'd , there arises a steam : whose nature is to incorporate it self with serous matter , out of whose body it hath been extracted . This steam therfore , flying still to the serous blood which passes by , must of necessity precipitate ( as I may say ) the serous parts of the blood ; or rather must filter them out of their main stock : and so will make them run in that current from which it self flows . And thus you see how Attraction and Secretion are made : for , the drawing of the serosity , without drawing the blood , is the parting of the Urine from the blood . And this example , of the Kidneys operation , may be apply'd to the attractions of all the other parts . Now , the Concoctive faculty ( which is the last of the three we took together ) consists of two parts : one is , as it were , a drying of the humour which is to be concocted ; the other is a mingling the substance of the vessel in which the humour is concocted , with the humour it self . For as , if you boyl divers kinds of liquors in brass pans , the pans will taint the liquor with the quality of the brass ; and therfore Physicians forbid the use of such , in the boiling of several medicines : so , much more in a living creatures body there can be no doubt , but that the vessel in which any humour is concocted gives a tincture therto . Now , concoction consisting in these two , 't is evident what the concoctive vertue is ; to wit , heat , and the specifical property of vessel which by heat is mingled with the humour . There remain yet the Retentive and the Expulsive faculties to be discoursed of ; wherof one kind is manifestly belonging to the voluntary motion which we have declared : namely , that retension and that expulsion which we ordinarily make of the gross excrements either of meat , or drink , or of other humours , either from our head , or stomach , or Lungs : for , it is manifestly done , partly by taking in of wind , and partly by compressing of some parts and opening of others ; as Galen shews in his curious book de usu partium . Another kind of Retention and Expulsion , in which we have no sense when it is made , ( or if we have , it is of a thing done in us without our will , though peradventure we may voluntarily advance it ) is made by the swelling of fibers in certain parts , through the confluence of humours to them ( as in our stomach it happens , by the drink and the juice of the meat that is in it ) : which swelling closes up the passages by which the contained substance should go out ( as the moistening of the strings and mouth of a purse almost shuts it ) ; till in some ( for example , the stomach after a meal ) the humour , being attenuated by little and little , gets out subtilely , and so , leaving less weight in the stomach , the bag , which weighs down lower , than the nearer Orifice at which the digested meat issues , rises a little . And this rising of it is also further'd by the wrinkling up and shortning of the upper part of the stomach ; which still returns into its natural corrugation , as the masse of liquid meat leavs soaking it ( which it doth by degrees , still , as more and more goes out ) and so what remains fills less place , and reaches not so high in the stomach . And thus at length , the residue and thicker substance of the meat , after the thinnest is got out in steam and the midling part is boil'd over in liquor , comes to presse and gravitate wholly upon the Orifice of the stomach : which being then help'd by the figure and lying of the rest of the stomach , and its strings and mouth relaxing , by having the juice which swell'd them squeez'd out of them ; it opens it self , and gives way to that which lay so heavy upon it to tumble out . In others ( for example , in a woman with child ) the enclosed substance ( retain'd first by such a course of nature as we have set down ) breaks it self a passage by force , and opens the orifice at which it is to go out by violence ; when all circumstances are ripe according to natures institution . But yet there is the expulsion made by Physick , that requires a little declaration . 'T is of five kinds ; Vomiting , Purging by Stool , by Urine , Sweating , and Salivation : every one of which seems to consist of two parts ; namely , the Disposition of the Thing to be purged , and the Motion of the Nervs or Fibers for the expulsion . As for example , when the Physician gives a Purge , it works two things : one is , to make some certain humour more liquid and purgeable than the rest ; the other is , to make the stomach or belly suck or vent this humour . For the first , the property of the Purge must be , to precipitate that humour out of the rest of the blood ; or , if it be thick , to dissolve it that it may run easily : For the second , it ordinarily heats the stomach , and , by that means , causes it to suck out of the veins ; and so to draw from all parts of the body . Besides this , it ordinarily fills the belly with wind ; which occasions those gripings men feel when they take physick , and is cause of the guts discharging those humours , which otherwise they would retain . The like of this happens in Salivation ; for the humours are by the same means brought to the stomach , and thence sublimed up to be spitten out : as we see in those , who , taking Mercury into their body , either in substance or in smoak or by application , do vent cold humours from any part ; the Mercury rising from all the body up to the mouth of the patient , as to the helm of a sublimatory , and the like some say of Tobacco . As for Vomiting , it is in a manner wholly the operation of the fibers , provoked by the feelling of some inconvenient body ; which makes the stomack wrinkle it self , and work and strive to cast out what offends it . Sweating seems to be caus'd , by the heating of some nitrous body in the stomach : which , being of subtile parts , is by heat dispersed from the middle to the circumference ; and carries with it light humours , which turn into water as they come out into the air . And thus you see , in general , and as much as concerns us to declare , what the Natural Faculties are : and this , according to Galen's own mind , who affirms , that these faculties follow the complexion or temper of parts of a mans body . Having explicated how Voluntary motion proceeds from the brain : our next work ought to be , to examine what it is that such an object ( as we brought , by means of the senses , into the brain from without ) contributes , to make the brain apply it self to work such voluntary motion . To which purpose , we will go a step or two back , to meet the object at its entrance into the sense ; and from thence accompany it in all its journey and motions onwards . The object which strikes at the senses dore and getting in , mingles it self with the spirits it finds there , is either conform and agreeable to the nature and temper of those spirits , or it is not ; that is to say , in short , it is either pleasing or displeasing to the living creature : Or it may be a third kind , which , being neither of these , we may term indifferent . In which sort soever the obect affects the sense , the spirits carry it immediately to the brain ; unless some distemper , or strong thought , or other accident hinder them . Now , if the object be of the third kind , that is , be indifferent , as soon as it has strucken the brain , it rebounds to the circle of the memory ; and there , being speedily join'd to others of its own nature , it finds them annex'd to some pleasing or displeasing thing , or it doth not : if not , in beasts it serves to little use , and , in men , it remains there till it be call'd for ; but if , either in its own nature it be pleasing or displeasing , or afterwards in the memory it be-became join'd to some pleasing or annoying fellowship , presently the heart is sensible of it . For , the heart being join'd to the brain by straight and large nervs , full of strong spirits which ascend from the heart ; 't is impossible , but that it must have some communication with those motions , which pass in the brain : upon which the heart ( or rather the spirits about it ) is either dilated or compressed . And these motions may be either totally of one kind , or moderated and allay'd by the mixture of its contrary : if of the former sort , one of them we call Joy , the other Grief ; which continue about the heart ( and peradventure oppress it , if they be in the utmost extremity ) without sending any due proportion of spirits to the brain , till they settle a little , and grow more moderate . Now , when these motions are moderate , they immediately send up some abundance of spirits to the brain ; which , if they be in a convenient proportion , are by the brain thrust into such nervs as are fit to receive them : and swelling them , they give motion to the muscles and tendons that are fastned to them ; and they move the whole body , or what part of it is under command of those nervs , that are thus fill'd and swell'd with spirits by the brain . If the object was conformable to the living creature , then the brain sends spirits into such nervs as carry the body to it : but if otherwise , it causes a motion of aversion or flight from it . To the cause of this latter we give the name of Fear : and the other , that carries one to the pursuit of the object , we call Hope , Anger , or Audacity , is mixt of both these ; for it seeks to avoid an evil by embracing and overcoming it : and proceeds out of abundance of spirits . Now , if the proportion of spirits sent from the heart be too great for the brain , it hinders or perverts the due operation , both in man and beast . All which it will not be amiss to open a little more particularly : and first , why painful or displeasing objects contract the spirits , and grateful ones , contrariwise , dilate them . It is , because the good of the heart consists in use , that is , in heat and moisture ; and 't is the nature of heat to dilate it self in moisture ; whereas cold and dry things contract the bodies they work on ; and such are enemies to the nature of men and beasts . And accordingly , experience , as well as reason , teaches us , that all objects , which be naturally good , are hot and moist , in due proportion to the creature that is affected and pleas'd with them . Now , the living creature being composed of the same principles , as the world round about him is ; and the heart , being an abridgment of the whole sensible creature , and besides full of blood , and that very hot : it comes to pass , that if any of these little extracts of the outward world arrive to the hot blood about the heart , it works in this blood such like an effect , as we see a drop of water falling into a glass of wine , which is presently dispersed into a competent compass of the wine : so that , any little object must needs make a notable motion in the blood about the heart . This motion , according to the nature of the object , will be either conformable or contrary ; unless it be so little a one as no effect will follow of it , and then 't is of that kind , which above we call'd indifferent . If the ensuing effect be connatural to the heart , there rises a motion of a certain fume about the heart , which motion we call Pleasure ; and it never fails of accompanying all those motions which are good , as Joy , Love , Hope , and the like : but , if the motion be displeasing , there is likewise a common sense of a heaviness about the heart , which we call Grief : and it is common to Sorrow , Fear , Hate , and the like . Now , 't is manifest by experience , that these motions are all different ones , and strike against divers of those parts of of our body which encompass the heart : out of which striking follows , that the spirits sent from the heart , affect the brain diversly , and are by it convey'd into divers nerves ; and so set divers members in action . Whence follows , that certain Members are generally moved , upon the motion of such a passion in the heart ; especially in beasts , who have a more determinate course of working , than man hath : and if somtimes we see variety even in beasts , upon knowledge of the circumstances we may easily guess at the causes of that variety . The particularities of all which motions we remit Physicians and Anatomists : advertising only , that the fume of pleasure , and the heaviness of grief , plainly shew that the first motions participate of Dilatation , and the latter of Compression . Thus you see , how , by the senses , a living creature becomes judg of what is good , what bad for him : which operation is perform'd more perfectly in Beasts , and especially in those that live in the free air , remote from humane conversation ( for their senses are fresh and untainted , as nature made them ) ; than in Men. Yet without doubt nature has been as favourable in this particular , to men , as them ; were it not that , with disorder and excess , we corrupt and oppress our senses : as appears evidently by the Story we have recorded of John of Leige , as also by the ordinary practice of some Hermites in the Deserts ; who by their taste or smell , would presently be inform'd whether the herbs , and roots , and fruits they met with , were good or hurtful for them , though they never before had had trial of them . Of which excellency of the Senses , there remains in us only some dim sparks , in those qualities which we call sympathies and antipathies ; wherof the reasonss are plain , out of our late discourse : and are nothing else , but a conformity or opposition of a living creature , by some individual property of it , to some body without it ; in such sort as its conformity or opposition to things by its specifical qualities is term'd natubal or against nature . But of this we shall discourse more at large hereafter . Thus it appears , how the senses are seated in us , principally for the end of moving us to or from objects , that are good for , or hurtful to us . But , though our Reader be content to allow this intent of nature , in our three inferiour senses ; yet he may peradventure not be satisfied , how the two more noble ones ( the Hearing and the Seeing ) cause such motions to or from objects , as are requisite to be in living creatures for the preservation of them : for ( may he say ) how can a man , by only seeing an object , or by hearing the sound of it , tell what qualities it is imbued with ? or , what motion of liking or disliking , can be caus'd in his heart , by his meer receiving the visible species of an object at his eyes , or by his ears hearing some noise it makes ? And , if there be no such motion there , what should occasion him to prosecute or avoid that object ? When he tasts , or smells , or touches a thing , he finds it sweet , or bitter , or stinking , or hot , or cold ; and is therwith either pleased or displeased : but , when he only sees or hears it , what liking or disliking can he have of it , in order to the preservation of his nature . The solution of this difficulty may in part appear , out of what we have already said . But , for the most part , the objects of these two nobler senses move us , by being joyn'd in the Memory with some other thing , that either pleas'd or displeas'd some of the other three senses . And from thence it is , that the motion of going to imbrace the object , or aversion from it , immediately proceeds . As , when a dog sees a man that uses to give him meat , the species of the man coming into his fansie calls out of his memory the others which are of the same nature , and are former participations of that man , as well as this fresh one is . but , these are joyn'd with spicies of meat , because at other times they did use to come in together ; and therfore , the meat being a good unto him , and causing him ( in the manner we have said ) to move towards it , it will follow that the dog will presently move towards that man , and express a contentedness in being with him . And this is the ground of all assuefaction in beasts , and of making them capable of receiving any instructions . CHAP. XXXV . Of the material instruments of Knowledge and Passion : Of the several effects of Passions : Of Pain and Pleasure , and how the vital spirits are sent from the brain into the intended parts of the body , without mistaking their way . TO conclude this great business , which concerns all the mutations and motions that are made by outward Agents in a living creature , it will not be amiss to take a short and general survey , of the material instruments which concur to this effect . Wherof the brain being principal , or at least , the first and next of the principals ; we may take notice that it contains , towards the middle of its substance , four concavities , as some count them : but in truth , these four are but one great concavity , in which four , as it were , divers rooms may be distinguished . The nether part of these concavities is very unequal , having joyn'd to it a kind of a net , wrought by the entangling of certain little arteries , and of small emanations from a Sinus , which are interwoven together . Besides this , it is full of kernels , which make it yet more uneven . Now , two rooms of this great concavity are divided by a little body , somwhat like a skin , ( though more fryable ) which of it self is clear ; but there it is somwhat dim'd , by reason that , hanging a little slack , it somwhat shrivels together : and this , Anatomists call , Septum lucidum , or speculum ; and 't is a different body from all the rest that are in the brain . This transparent body hangs as it were straightwards , from the forehead towards the hinder part of the head : and divides the hollow of the brain , as far as it reaches , into the right and the left ventricles . This part seems to me , ( after weighing all circumstances and considering all the conveniencies and fitnesses ) to be that , and only that , in which the fansie or common sense resides : though Monsir des Cartes has rather chosen a kernel to place it in . The reasons of my assertions are ; First , that it is in the middle of the brain , which is the most convenient situation to receive the messages from all our body , that come by nervs , some from before , and some from behind . Secondly , that , with its two sides , it seems conveniently opposed to all such of our senses , as are double ; the one of them sending its little messengers or atomes , to give it advertisements on one side , the other on the other side : so that it is capable of receiving impression indifferently from both . Again , by the nature of the body , it seems more fit to receive all differences of motion , than any other body near it . It is also most conformable to the nature of the eye ; which , being our principal outward sense , must needs be in the next degree to that , which is elevated a strain above our outward senses . Fifthly , it is of a singular and peculiar nature ; wheras the kernels are many , and all of them of the same condition , quality , and appearance . Sixthly , it is seated in the very hollow of the brain : which of necessity must be the place and receptacle , where the specieses and similitudes of things reside ; and where they are moved and tumbled up and down , when we think of many things . And lastly , the situation we put our head in , when we think earnestly of any thing , favours this opinion : for then we hang our head forwards , as it were forcing the specieses to settle towards our forehead ; that from thence they may rebound , and work upon this diaphanous substance . This then supposed , let us consider , that the atomes or likenesses of bodies , having given their touch upon this Septum or Speculum , do thence retire back into the concavities , and stick ( as by chance it happens ) in some of the inequalities they encounter with there . But , if some wind or forcible steam should break into these caves , and as it were brush and sweep them over ; it must follow , that these little bodies will loosen themselvs , and begin to play in the vapour which fills this hollow place : and so , floting up and down , come anew to strike and work upon the Speculum or fantasy . Which being also a soluble body , many times these atomes , striking on it , carry some little corporeal substance from it sticking upon them : whence ensues , that they , returning again with those tinctures or participations of the very substance of the fantasy , make us remember , not only the objects themselvs , but also that we have thought of them before . Further , we are to know , that all the nervs of the brain have their beginnings not far from this speculum : of which we shall more particularly consider two , that are call'd the sixth pair or couple ; which pair has this singularity , that it begins in a great many little branches , that presently grow together and make two great ones contain'd within one skin . Now this being the property of a sense ( which requires to have many fibers in it ; that it may be easily and vigorously strucken , by many parts of the object lighting upon many parts of those little fibers ) : it gives us to understand , that this sixth couple hath a particular nature , conformable to the nature of an extern sense ; and that the Architect who placed it there intended , by the several conduits of it , to give notice to some part they go to , of what passes in the brain . And accordingly one branch of this nerve reaches to the heart ; not only to the Pericardium , as Galen thought , but even to the very substance of the heart it self , as later Anatomists have discover'd : by which we plainly see how the motion , which the senses make in the Speculum , may be derived down to the heart . Now therfore let us consider , what effects the motions so convey'd from the brain will work in the heart . First , remembring how all that moves the heart is either pain or pleasure ( though we do not use to call it pain , but grief , when the evil of sense moves us only by memory , and not by being actually in the sense ) ; and then calling to mind , how pain ( as Naturalists teach us ) consists in some division of a nerve , ( which they call Solutio continui ; and must be in a nerve , for that no solution can be the cause of pain without sense , nor sense be without nerves ) : we may conclude , that the effect which we call pain , is nothing else but a compression . For , although this solution of continuity may seem to be a dilatation , yet in truth , it is a compression in the part where the evil is : which happens to it in the same manner as we shew'd ( when we spoke of the motion of Restitution ) it doth to stiff bodies , that by violence are compress'd and drawn into a lesse capacious figure , than their nature affects ; and return into their own state , as soon as the mastring violence leaves them at liberty . Pleasure , therfore , must be contrary to this , and consist in a moderate dilatation : for , an immoderate one would cause a compression in some adherent parts ; and there would become pain . And conformable to this , we experience , that generally they are hard things which breed pain to us , and those which breed pleasure are oily and soft ; as meats and odours , which are sweet to the taste and smell , and soft substances , which are grateful to the touch : the excess of all which proves offensive and painful ; so that , from the extremity of pleasure , one enters presently upon the confines of pain . Now then let us consider , how the little similitudes of bodies , which from without come into the fantasy , must of necessity work there , according to their little power , effects proportionable to what they wrought first in the outward senses , from whence they were convey'd to the brain . For , the senses ( that is the nervs ) and the Septum lucidum , having both of them their origin from the very substance of the brain , and differing only in degrees of purity and refinement ; the same object must needs work like effects in both , compressing or dilating them proportionaby to one another . Which compression or dilatation is not pain or pleasure , as it is in the outward sense ; but as it is reported to the heart : and that , being the seat of all pains or pleasures wrought in other parts , and that ( as it were ) dies them into those qualities , is not capable of feeling either it self ; so that the strokes of any little similitudes upon the fantasie make only compressions or dilatations there , not pains or pleasures . Now these bodies or similitudes , if they be reverberated from the fantasie or Septum Lucidum upon the little roots of the nervs of the fixt couple , which go to the heart , must needs work there a proportionable impression to what they wrought upon the fansie , either compressing or dilating it ; and the heart being extremely passive , by reason of its exceeding tenderness and heat , cannot choose but change its motion , at least in part , if not in whole : and this with relation to two causes ; one the disposition of the heart it self , the other , the vehemency of the stroke . This change of motion and different beating of the heat is that which properly is called Passion ; and is ever accompanied with pleasure or with grief , according to the nature of the impression , that either contracts or dilates the heart and the spirits about it : and is discovered by the beating of the arteries and of the pulse , Conformable wherunto , Physicians tell us , that every passion hath a distinct pulse . The pulses are divided in common , by abundance , or by want of spirits ; yet it both kinds , they may have common disferences : for in abundance , the pulse may be quick or slow , regular or irregular , equal or unequal ; and the like may happen in defect of spirits , according to the motions of the heart which are their causes . Again , the object , by being present or further off , makes the stroke greater or lesser , and accordingly , varies the motion of the heart . Let us then call to mind , how we have formerly declared , that life consists in heat and humidity ; and that these two join'd together make a thing great : and we may conclude that , of necessity , the motion which is most lively must have a great , full , and large stroke , like the even rolling waves of a wide and smooth sea ; and not too quick or smart , like the breaches of a narrow Fretum , agitated by tempestuous winds . From this other motions may vary , either by excess , or by deficiency : the first makes the stroke become smart , violent , and thick ; the other slackens it , and makes it grow little , slow , weak , and thin , or seldom . And if we look into the motions of our heart , we shall see these three differences of them follow three several chief passions . The first follows the passion of Joy ; the second , the passion of Anger ; and the third , the passion of Grief . Nor need we look any further into the causes of the several motions ; for we see that Joy and Grief , following the stroke of sense , the one of them must consist in , an oily dilatation , that is , the spirits about the heart must be dilated by a gentle , large , great , and sweet motion , in a moderation between velocity and slowness : the other contrariwise ( following the stroke of sense in pain , as the first did in pleasure ) must contract the spirits ; and consequently , make their motion or stroke become little , and deficient from all the properties we have above set down . As for Anger , the motion following that passion is , when the abundance of spirits in the heart is a little check'd by the contrary stroke of sense , but presently overcomes that opposition : and then , as we see a hinder'd water , or a man , that suddainly or forcibly brake through what withstood their motion , go on with a greater violence than they did , and as it were precipitately ; so the heart , having overcome the contraction , which the sense made in it , dilates it self with a fury , and makes its motion smart and vehement . Whence also it follows , that the spirits grow hotter than they were : and accordingly , it is often seen , that , in the scoulding of a woman , and in the irritation of a dog , if ever now and then one thwart them and interpose a little opposition , their fury will be so sharpned and heightned , that the woman will be transported beyond all limits of reason , and the dog will be made mad , with nothing else done to him , but angring him at convenient times : and some men likewise have , by slight oppositions iterated speedily upon them , before their spirits could relent their vehement motion ( and therfore , must still encrease it , ) , been angred into feavors . This passion of Anger seems almost to be solitary , on the side of excess beyond joy ( which is , as it were the standard and perfection of all passions ; as light or whiteness is of all colours ) : but on the other side , of deficiency , there are several middle passions , which participate more or less of joy and grief . As , particularly , those two famous ones , which govern mans life , Hope and Fear . Concerning which Physicians tell us , that the pulse or beating of Fear is quick , hard , and unequal : to which I conceive we may safely add , that it must also be small and feeble ; the perfection of joy decreasing in it on one side , to wit , from greatness and largeness , but not intirely , so that a kind of quickness supplies in part the other defect . Hope , on the other side , is in such sort defective from joy , that nevertheless it hath a kind of constancy , and moderate quantity , and regularity in its motion : and therefore is accounted to be the least hurtful of all the passions , and that which more prolongs mans life . And thus you see how those motions , which we call passions ; are engender'd in the heart ; and what they are . Let us then in the next place consider , what will follow in the rest of the body , out of these varieties of Passions , once rais'd in the heart , and sent into the brain . 'T is evident , that , according to the nature and quality of these motions , the heart must needs in every one of them void , out of it self into the arteries , a greater or lesser quantity of blood ; and that in divers fashions ; and the arteries , which lie fittest to receive these sudden egestions of blood , are those which go into the brain : which course being directly upwards , we cannot doubt , but that it is the hottest and subtilest part of the blood , and the fullest of spirits , that flies that way . These spirits then running a long and perplexed journey up and down in the brain , by various meanders and anfractuosities , are there mingled with the humid steam of the brain it self , and therwith cooled ; and come at last to smoak at liberty in the hollow ventricles of the brain , by reeking out of the little arterial branches , that weave the plexus choroides or net we spoke of erewhile : and they , being now grown heavy , fall ( by their natural course ) into that part or process of the brain , which is called medulla spinalis , or the marrow of the back-bone ; which , being beset by the nervs that run through the body , it cannot happen otherwise , but that these thick'ned and descending spirits must either fall themselvs into those nervs , or else press into them other spirits which are before them , that , without such new force to drive them violently forwards , would have slided down more leisurely . Now , this motion being downwards , and meeting with no obstacle , till it arrive to its utmost period that way ; the lowest nervs are those , which naturally feel the communication of these spirits first . But , 't is true , if the flowing tide of them be great , and plentiful , all the other nerves will also be so suddenly fill'd upon the filling of the lowermost , that the succession of their swellings , will hardly be perceptible : as a sudden and violent inundation of water seems to rise on the sides of the channel , as it doth at at the Mill-dam ; though reason assures us , it must begin there , because there it is first stop't . On the contrary side , if the spirits be few , they may be in such a proportion , as to fill only the lower nervs , and to communicate little of themselvs to any of the others . And this is the case in the passion of fear : which being stored with fewer spirits , than any other passion that causes a motion in the body , it moves the leggs most ; and so carries the animal , that is afraid , with violence from the object that affrights him . Although , in truth , it is a faint hope of escaping , mingled with fear , which begets this motion : for , when fear is single , and at its height , it stops all motion by contracting the spirits , and thence is called Stupor ; as well as grief , for the same reason . And accordingly we see extreme cowards , in the extremity of their fear , have not the courage to run away no more than to defend or help themselvs by any other motions . But , if there be more abundance of spirits , then the upper parts are also moved , as well as the leggs ; whose motion contributes to defence : but the brain it self and the senses which are in the head , being the first in the course of this floud of spirits that is sent from the heart to the head , 't is impossible but that some part of them should be press'd into the nervs of those senses ; and so will make the animal vigilant and attentive to the cause of its fear or grief . But , if the fear be so great , that it contracts all the spirits and quite hinders their motion ( as in the case we touch'd above ) , then it leaves also the nervs of the senses destitute of spirits ; and so , by too strong apprehension of a danger , the animal neither sees nor apprehends it : but as easily precipitates it self into it , as it happens to avoid it , being meerly govern'd by chance ; and may peradventure seem valiant through extremity of fear . And thus you see , in common , how all the natural operations of the body follow , by natural consequence , out of the passions of the mind : without needing to attribute discourse or reason , either to men or beasts , to perform them . Although , at first sight , some of them may appear , to those that look not into their principles and true causes , to flow from a source of intelligence : wheras 't is evident , by what we have laid open , they all proceed from the due ranging and ordering of quantitative parts , so or so proportioned by rarity and density . And there is no doubt , but , who would follow this search deeply , might certainly retrive the reasons of all those external motions , which we see , use to accompany the several passions in Men and Beasts . But , for our intent , we have said enough ; to shew by what kind of order and course of nature they may be effected ( without confining our selves over scrupulously to every cincumstance that we have touch'd ) ; and to give a hint , wherby others , that will make this inquiry their task , may compile an intire and well grounded and intelligible doctrine of this matter . Only we will add one advertisment more ; which is , that these external motions , caused by passion , are of two kinds : for , some of them are , as it were , the beginnings of the actions , which nature intends to have follow out of the passions that cause them ; but others are only bare signs of passions that produce them , and are made by the connexion of parts , unnecessary for the main action that is to follow out of the passion , with other parts that by the passion are necessarily moved . As for example , when an hungry mans mouth waters at the sight of good meat , it is a kind of beginning of eating , or of preparation for eating ; for , when we eat , nature draws a moisture into our mouth , to humectate our meat and convey the tast of it into the nervs of the tongue , which are to make report of it to the brain : but , when we laugh , the motion of our face aims at no further end ; and follows only by the connexion of those muscles , which draw the face in such a sort , to some inward parts , that are moved by the passion out of which laughing proceeds . But , we must not leave this subject without some mention of the Diaphragma ; into which the other branch of those nervs , that are called of the sixth conjugation , comes : for , the first branch we have said goes into the heart , and carries thither the objects that come into the brain ; and this , we shall find , carries back to the brain the passion or motion , which by the object is rais'd in the heart . Concerning this part of our body , you are to note , that it is a musculous membrane , which in the middle of it hath a sinewy circle ; wherto is fastned the case of the heart , call'd the Pericardium . This Diaphragma is very sensible , receiving its vertue of feeling from the above mention'd branch of the sixth couple of nervs ; and , being of a trembling nature , is , by our respiration , kept in continual moon : and flaps , upon all occasions ; as a drum head would do , if it were slack and moist , or as a sail would do , that were brought into the wind . Out of this description of it , 't is obvious to conceive , that all the changes of motion in the heart must needs be express'd in the Diaphragma . For , the heart beating upon the Pericardium , and the Pericardium being join'd to the Diaphragma ; such jogs and vibrations must needs be imprinted and ecchoed there , as are formed in the heart : which , from thence , cannot chuse but be carried to the brain , by the sixth couple of nervs . And thus it comes about , that we feel and have sensation of all the passions , that are moved in our heart . Which peradventure is the reason , why the Greeks call this part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from it derive the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in Latine signifies Sapere , with Us , to Savour or to like ; for , by this part of our body , we have a liking of any object , or a motion of inclination towards it : from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived , by composition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for a prudent man is he , that likes and is moved to compass wholsom and good things . Which Etymology of the word seems to me more natural , than from the phrensy , from whence some derive it ; because a great distemper or inflammation in the Diaphragma often causes that disease . Now , because the object is covey'd from the brain to the heart some part of its way , by the same passage as the motion of the heart is re-convey'd back to the brain : it must of necessity follow , that who is more attentive to outward sense , less considers or reflects on his passion ; and who is more attentive to observe and be govern'd by what passes in his heart , is less wrought upon by external things . For , if his fantasy draws strongly to it , the emanations from outward agents upon the senses ; the stream of those emanations will descend so strongly from the overfill'd fantasy into the heart , that it will hinder the ascent of any fewer and weaker spirits by the same pipe : But , if the current set strongest upwards , from the heart by the Diaphragma to the brain ; then , it will so fill the pipe by which it ascends , that little of a weaker tide can make a contrary eddy water in the same channel . And , by this means nature effects a second pleasure or pain in a living creature , which moves it ( oftentimes very powerfully ) in absence of the primary object : as we may observe , when , thinking of any pleasing or displeasing action , we find about our heart a motion which entices us to it , or averts us from it . For , as the first pleasure was occasioned , by the stroke which the object , apply'd to the outward sense , made upon the fantasy , ( which can judg of nothing without being strucken by it ) : so , the second pleasure springs from the spirits moved in the heart , by messengers from the brain ; which by the Diaphragma rebound a stroke back again upon the fantasy . And , from hence it proceeds , that Memory delights or afflicts us : and that we think of past things with sweetness or with remorse : and therby assuefaction is wrought in beasts , as far as the appetitive part contributes therto ; to perfect what was begun in their cognoscitive part , by the ingression of corporeal specieses into their fantasy , in order to the same effect , as we have touch'd before . But now let us examine , how so small a quantity of a body , as comes from an object into our sense , can be the cause of so great a motion about our heart . To which purpose we are to remember , that this motion is perform'd in the most subtile and thin substance , that can be imagin'd . They are the vital spirits that do all this work ; which are so subtile , so agil , and so hot , that they may in some sort be termed fire . Now , if we reflect how violent fire is ; we need not wonder at the suddain and great motion of these passions . But we must further take notice , that they are not in the greatest excess , but where the living creature hath been long inured and exercised to them , either directly or indirectly : so that they arrive not to that pitch so much out of the power of the agent , as out of the preparation and disposition of the patient . As when cold water hath been often heated by extinguishing red hot irons in it ; after some repetitions , a few quenchings will reduce it from cold to boiling , that at the first would scarce have made it lukewarm : and accordingly we see a heart , that for a long time hath loved and vehemently desired enjoying , is transported in a high degree , at the least sight and renuance of strokes from its beloved object ; and is as much dejected , upon any the least deprivation of it . For , to such an object the living creature is hurried away , by a force much resembling the gravity or celerity of a dense body , that is set on runing down a steep hill ; to which , the only taking away of a weak let or the least stop gives a precipitate course , not out of the force of what is done to it , but out of the force which was formerly in the thing , though for the present it lay there undiscovered : and so likewise in these cases , the object rather gives the occasion of the violent motion , than the force or power to it . These things being thus determined , some peradventure may ask , how it comes to pass that the spirits , which cause motion , being sent on their errand by the brain , alwayes hit the right way ; and light duly into those very sinews , which move the living creature according as is requisite for its nature ? Since all the passages are open , what is it that governs them , so as they never mistake ; and the animal is never driven towards harm , in stead of flying from it ? Who is their guide in these obscure paths ? But , it were to impute ignorance to the Maker , to think that he framed all the passages alike ; and so every one of them promiscuously apt to receive into them all sorts of spirits , however they be moved . And therfore , we may assure our selvs that since , in these diversities of occasions , there are likewise divers kinds of motions from the heart ; either there is , proportionable to them , divers kinds of passages fit to receive and entertain the spirits , according to the condition they are in ( so as the passages , which are ajusted to one kind of spirits , will not admit any of another nature ) : orelse , the first motions of liking or disliking in the heart , which ( as we have said ) cause a swelling or a contradiction of it against this or that part , stops and hinders the entrance of the spirits into some sinews , and opens others , and drives the spirits into them ; so as , in the end by a result of a chain of swellings and contractions of several parts successively one against another , the due motions of prosecution or aversion are brought about . As , for example , an object that affects the heart with liking , by dilating the spirits about the heart , sends some into the optick nervs , and makes the living creature turn his eye towards it , and keep it steady upon what he desires : as contrariwise , if he dislike and fear it , he naturally turns his eye and head from it . Now , of this motion of the eye and head may depend the running to the thing , in one case , and the running from it , in the other : for , the turning of the neck one way may open a passage for the spirits into those sinews which carry the rest of the body towards the object ; and the turning of it to the other side may open other sinews , which shall work a contrary effect , and carry the animal from the object . And the moving of those sinews , which at first turn the neck , proceeds from the quality and number of the spirits that ascend from the heart , and from the region of the heart whence they are sent : according to the variety wherof , there are divers sinews fitted to receive them . To make up which discourse , we call to mind , what we have said a little above ; concerning the motions caused in the external parts of the body , by passion moving within : as when Fear mingled with hope gives a motion to the legs . Anger to the arms and hands , and all the rest of the body , as wel as to the legs , & all of them , an attention in the outward senses ; which neverthelessperverts every one of their functions , if the passion be in extremity . And then surely we may satisfie our selves , that either this , or some way like it , ( which I leave to the curious in Anatomy to settle with exactness ; for 't is enough for my intent , to shew in gross , how these operations may be done , without calling in some incomprehensible qualities to our aid ) is the course of nature in motions , where no other cause intervenes besides the object working upon the sense : which all the while it doth , it is the office of the eye of fantasie ( or common sense ) to lie ever open ; still watching to observe what warnings the outward senses send to him , that accordingly he may direct and chang the motions of the heart and whole body . But , if the object make violent impressions upon the sense , and the heart , being then vehemently moved , therupon send abundance of spirits up to the brain ; this multitude of spirits , thronging upon the common sense , oppresses it ( as we have already said ) in such sort , that the notice which the sense gives of particular circumstances cannot prevail to any effect in the brain : and thus , by the misguidance of the heart , the work of nature is disordered . Which when it happens , we express in short , by saying that Passion blinds the creature , in whom such violent and disorderly motions have course : for Passion is nothing else , but a Motion of the Bloud and Spirits about the Heart ; and is the preparation or beginning of the Animals working , as we have above particularly displai'd . And thus you see in common , how the circuit is made from the Object to the Sense , and from it , by the Common sense and Fantasie , to the Heart , and from the heart back again to the brain ; which then sets on work those Organs or parts the animal is to make use of in that occasion ; and they either bring him to or carry him from the object , that at the first caused all this motion , and in the end becomes the period of it . CHAP. XXXVI . Of some actions of Beasts , that seem formal acts of reason ; as doubting , resolving , inventing . IN the last Chapter the foundations are laid , and the way is opened for discovering how all operations which proceed from nature and passion , are perform'd among living creatures : and therfore , I conceive , I have therby sufficiently compli'd with the obligation of my intention ; which is but to express and shew in common , how all the actions of sensible bodies may be reduced to local motion and material application of one body to another , in a like manner ( though in a different degree ) as those motions which we see in lifeless bodies : Yet because , among such animals as pass for irrational , there happen some operations of so admirable a strain , as resemble very much the higest effects which proceed from a man : I think it not a miss , to give some further light , by extending my discourse to some more particulars , than hitherto I have done ; wherby the course and way , how they are performed , may be more clearly and easily look'd into . And the rather , because I have met with some men , who ( either wanting patience to bestow ▪ on thoughts of this kind , so much time as is necessary for the due scanning of them , or else , through a promptitude of nature , passing swiftly , from the effect they look upon in gross , to the most obvious seeming cause ) suddenly and strongly resolve , that beasts use discourse upon occasions , and are endued with reason . Yet I intend not here to run through all the several species of their operations , for that were to write the history of every particular animal ; but will content my self with touching the causes in common : yet in such sort , that the indifferent Reader may be satisfied of a possibility , that these effects may proceed from material causes ; and that I have pointed out the way to those who are more curious , and have the patience and leasure to observe diligently what passes among beasts , how they may trace these effects from step to step , till at length they discover their true causes . To begin then . I concieve we may reduce all those actions of Beasts , which seem admirable and above the reach of an irrational animal , to three or four several heads . The first may be of such , as seem to be the very practice of reason ; as doubting , resolving , inventing , and the like . The next shall be of such , as , by docility or practice , beasts oftentimes arrive to . In the third place , we will consider certain continuate actions of a long tract of time ; so orderly perform'd by them , as that discourse and rational knowledge seem clearly to shine through them . And lastly , we will cast our eye upon some others , which seem to be even above the reason that is in man himself ; as , the knowing of things which the sense never had impression of before , a prescience of future events , providences , and the like . As for the first , the doubting of Beasts , and their long wavering somtimes between objects that draw them several ways , and at last their resolving , upon some one of them , and their steady pursuance of that afterwards ; these will not be matter of hard digestion to him , that shall have well relished & meditated on the contents of the last Chapter . For , 't is evident , that , if several objects of different natures at the same time present themselvs to a living creature , they must of necessity make divers impressions in the heart of it , proportionable to the causes from whence they proceed : so that , if one of them be a motion of hope , and the other of fear , it cannot choose but follow thence , that what one of them begins , the other will presently break off . By which means it will come to pass , that , in the Beasts heart , there must needs be such waverings as we may observe in the Sea , when , at the beginning of a tide of flood , it meets with a bank that checks the coming in of the waves , and , for a while bears them back as fast as they press upon it : they offer at getting over it , and by and by retire back again from the steepness of it , as though they were apprehensive of some danger on the other side ; and then again attempt it afresh , and thus continue labouring , one while one way , another while another ; till , at length the floud increasing , the water seems to grow bolder , and breaks amain over the banks , and then flows on till it meets with another that resists it , as the first did . And thus you see , how the Sea can doubt and resolve , without any discoursing . In like manner it fares with the heart of a Beast ( whose motions steer the rest of the body ) , when it beats betwen hope and fear , or between any other two contrary passions ; without requiring any other principles from whence to deduce it , than those we have already explicated . But now to speak of their invention : I must confess that , among several of them , there appears so much cunning in laying of their plots ( which when they have compassed , they seem to grow careless and unbend their intention , as having obtain'd what with earnestness they desired ) , that one might think they wrought by design , and had a distinct view of an end ; for the effecting of which , they used discourse to choose the likeliest means . To this purpose the subtilties of the Fox are of most note . They say , he uses to lie as if he were dead ; therby to make Hens and Ducks come boldly to him . That , in the night when his body is unseen , he will fix his eyes upon poultry ; and so make them come down to him from their roost . That , to rid himself of the fleas that afflict him in the Summer , he will sink his body by little and little into the water , while the fleas creep up to his head ( to save themselves from drowning ) and from thence to a bough he holds in his mouth ; and will then swim away , leaving them there . That , to cousen the Badger of his earth , he will piss in it ; as knowing that the rank smell of his Urine will drive the other cleanlier beast to quit it . That , when Dogs are close upon him and catching at him , he will piss upon his Tail , and , by firking that up and down , will endeavour ( you may believe ) to make their eyes smart ; and so retard their pursuit , that he may escape from them . And there are particular stories , that express yet more cunning than all these . As , of a Fox , that , being sore hunted , hang'd himself by the teeth among dead vermin in a Warren ; till the Doggs were pass'd by him , and had lost him . Of another , that , in like distress , would take into his mouth a broom bush growing upon a sleep cliff on the side hand neer his Den ( which had another way to it , easie enough of access ) and , by help of that , would securely cast himself into his hole , while the Dogs , that follow'd him hastily and were ignorant of the danger , would break their necks down the rocks . 'T is said , that , in Thracia , the Countrey people know whether the rivers , that are frozen in the winter , will bear them or no , by marking whether the Foxes venture boldly over them , or retire , after they have lai'd their ears to the Ice , to listen whether they can hear the noise of the water running under it : from whence ( you may imagine ) they collect , that , if they hear the current of the stream , the Ice must needs be thin ; and consequently dangerous to trust their weight to it . And , to busie my self no longer with their subtilties , I will conclude with a famous tale of one of these crafty animals , that , having kill'd a Goose on the other side of the river , and being desirous to swim over with it , to carry it to his den ; before he would attempt it ( lest his prey might prove too heavy for him to swim withal , and so he might lose it ) he first weigh'd the Goose with a piece of wood , and then tri'd to carry that over the river , whiles he left his Goose behind in a safe place : which when he perciev'd he was able to do with ease , he then came back again , and ventured over with his heavy bird . They say it is the nature of the Iacatray to hide it self , and imitate the voice of such beasts , as it uses to prey upon : which makes them come to him , as to one of their own fellows ; and then he seises on and devours them . The Iaccal , that has a subtile sent , hunts after beasts , and , in the chase , by his barking , guides the Lion , ( whose nose is not so good ) till they overtake what they hunt ; which peradventure would be too strong for the Iaccall : but the Lion kills the quarry , and , having first fed himself , leaves the Iaccal his share ; and so between them both , by the ones dexterity and the others strength , they get meat for nourishment of them both . Like stories are recorded of some Fishes . And every day we see the invention of Beasts to save themselvs from catching : as Hares , when they are hunted , seeks always to confound the sent ; somtimes by taking hedges , otherwhiles waters ; somtimes running among sheep and other beasts of stronger sent ; somtimes making doubles , and treading the same path over and over ; and somtimes leaping with great jumps hither and thither , before they betake themselves to their rest , that so the continuateness of the sent may not lead doggs to their form . Now , to penetrate into the causes of these and of such like actions ; we may remember , how we shew'd in the last Chapter , that the beating of the heart works two things : one is , that it turns about the specieses , or little corporeities ( streaming from outward objects ) which remain in the memory ; the other is , that it is always pressing on to some motion or other . Out of which it happens , that , when the ordinary ways of getting victuals or escaping from enemies , fail a creature whose constitution is active ; it lights somtimes ( though peradventure very seldom ) upon doing something , out of which the desired effect follows ( as it cannot choose but fall out now and then , though chance only govern their actions ) : and , when their action proves succesful , it leaves such an impression in the memory , that , whenever the like occasion occurrs , that animal will follow the same method ; for the same specieses do come together from the memory into the fantasie . But , the many attempts that miscarry , and the ineffectual motions which straights do cast beasts upon , are never observ'd ; nor are there any stories recorded of them : no more than , in the Temple of Neptune , were kept upon the registers the relations of those unfortunate wretches , who , making vows to that God in their distress , were nevertheless drowned . Thus peradventure , when the Fox sees his labour , in chasing the hens , to be to no purpose , and that , by his pursute of them , he drives them further out of his reach ; he laies himself down to rest , with a watchful eye ; and perceiving those silly animals to grow bolder and bolder , by their not seeing him stir , he continues his lying still , till some one of them comes within his reach ; and then , on a sudden , he springs up and catches her . Or peradventure , some poultry might have strai'd within his reach whiles he was asleep , and have then wakened him with some noise they made ; and so he happned to seise upon one of them , without either design or pains taking before-hand . By such degrees he might chance to catch one the first time : and they , being setled in his memory , together with the effect , it hap'ned that , another time when hunger pressed him and sent up to his brain like spirits to those which ascended thither , whiles he say watching the hens ; these spirits brought the other from his memory into the fantasie ( in such sort as we have shew'd in the last Chapter ) , and so drove him to the same course , till by frequent repetition , it became ordinary and familiar with him . And then , they , that look only upon the performance of the artifice , are apt to infer discourse and a design of reason , out of the orderly conduct of it . But how can we concieve the Fox hath judgment , to know when the hen is come within his leap , and accordingly offers not at her , till then ; unless we resort to some other principles , than what is yet declared ? The answer to this objection I think will not be hard to find : for if the motion , which the presence of the object makes in the heart , be proportion'd out by nature ( as there is no doubt but it is ) , it will not be so great and powerful , as to make the Fox leap at it , till it be arrived so near him , that he , by his nimbleness , can reach it ; and so without any aim , further than by the meer flux of his passion conveniently rais'd , he doth the feat . But , if his passion be too violent , it makes him miss his aim : as we may frequently observe both in men and beasts ; and particularly , when fear presses either of them to leap over a ditch , which being too broad , he lights in the midst of it . The same watchfulness and desire to have the poulen , which then sit upon a tree out of his reach , makes him fix his eyes on them , when they are at roost ; and at length , either the brightness and sparkilng of them dazles the birds , and makes them come down to him , ( as flies do in the night about the flame of a candle , or as fishes do to a light in a boats head ) , or else they are afraid ; and their fear increasing , their spirits return to the heart , which therby is oppressed , and their outward parts are bereav'd of strength and motion : from whence it follows necessarily , that their footing looses their hold fast , and they tumble down half dead with fear ; which happens also frequently to cats , when they look wishly upon little birds that sit quietly . Or peradventure , their fear makes them giddy : as when some man , looking down a precipice from a dangerous standing , falls , by the turning of his brain , though nothing be behind him to thrust him forwards . Or it may be , some steam comes from the Fox , which draws such creatures to him : as 't is reported that a great and very poisonous Toad will do a Weasel , who will run about the Toad a great while , and still make his circle lesser and lesser , till at length he pe●ishes in the center , were his foe sits still , and draws him to him . Which he doth in such sort , as animated Mercury will draw leaf-gold duly prepared , or as the Load stone attracts Iron : and yet 't is apparent , the Weasel comes not with his good will , but that there are some powerful chains , steaming from the body of the Toad , which pluck him thither against his liking ; for , by his motions and runing , he will express the greatest fear that can be . The method which Foxes practise to rid themselvs of their fleas ( if it be true ) is obvious enough for them to fall upon : for in Summer , their sleas , together with their thick fur'd coat , cannot choose but cause an exceeding great itching and heat in their bodies ; which will readily invite them to go into the water to cool themselves . As the Merchants , at the Isles of Zante and of Cephalonia , told me ( when I was there ) , it was the custom of our English Dogs ( who were habituated to a colder clime ) to run into the Sea in the heat of Summer , and lie there most part of the day , with only their noses out of the water , that they might draw breath ; and would sleep there with their heads laid upon some stone ; which raised them up , whiles their bodies were cover'd with the Sea : and those Dogs which did not thus , would , in one Summer usually , be kill'd with heat and Fleas . Now , when the Fox feels the ease that the coolness of the water affords that part of him which sits in it , he goes further and further ; yet would not put himself to swim ( which is a labour , and would heat him , and therfore he avoids it ) : so that whiles he thus cools himself in some shady place ( for , 't is natural to him , in such an occasion , to resort to the cool shade , rather than to I le in the Son ) and in such there being for the most part some boughs hanging over the water ; it happens naturally enough , that he takes some of the lowest in his mouth , to support him and save hi m the labour of swiming , whiles he lies at his ease , soaking and cooling himself in the River . By which means it comes to pass , that the Fleas , finding no part of him free from water , creep up the bough to rescue themselvs from drowning : and so , when he is cool'd enough , he goes away and leaves them there . In all which finding a benefit and satisfaction , whenever the like occasion brings those species from his memory into his fantasy , he betakes himself to the same course ; and therin finding his remedy , at length it grows familiar to him . In like manner , Thales his Mule , that was heavily loaden with Salt , hap'ning to stumble and fall in a River , she was going over , the Salt melted by the water soaking into the sacks , and so she was eased of her burthen : which success made her , that whenever she came to a River , and was troubled with her loading , she would lie down in the water ; and could not be reclaim'd from it , till they charged sacks of wooll upon her back , which , growing heavier by their imbibing of water , wean'd her from her former crafty habit . By which 't is apparent , that it was memory , and not judgment , which made her for a while behave her self so subtilly . For the Foxes driving the Badger from his earth , you will not think it needful to allow him a forecast or design in pissing in it : but , as it natural for him , to rest in a place that he meets with , fit for that purpose , so it is for him to piss in it , if the list take him while he is there ; which in all likelihood it will , if he stay any time there , and give a relaxation to all his parts by sleep . And , when he pisses in his tail and shakes it in the Dogs eyes , 't is evident that fear , not craft , causes this effect ; for it avails him little , and therfore is not likely to proceed from judgment : and of the other , when 't is violent , 't is a natural effect in all beasts , to contract their tails between their legs , and to make their urine come from them , ( by compressing the spirits in their heart , which should support their outward parts , and strengthen their splincter muscle ) ; which then being snap'd at and seis'd on by the Dogs shakes from their bushy tails ( fit to retain it ) , and then , lighting in the Dogs eyes the acrimony of it hurts them , and makes them shut their lids . The story ( if it be true ) of the Fox , that , to save himself from the Dogs he heard following him in full cry , hung by his teeth among dead vermine in a warren , is a very strange one , I confess . But 't is conceivable , how fear and weariness might cause him to seek a shelter to hide himself ; and , in so plain a tract of ground , as warrens use to be , without any bush or hill to have recourse to for relief , there appearing nothing but a gallows hanging full of vermine , his fantasy might be moved ( he being able to run no further ) to thrust himself among those dead bodies , that he saw rest quietly : and , having no way to mingle himself with them but hanging by his teeth , he might continue in that posture , till the Dogs , not suspecting him in the air , might run under him and overshoot the sent ; which whiles they cast about to recover , by runing to beat the next wood or shelter in view ( as is their custom in losses of their chace , to which they are brought by their masters hunting them in that method at the first ) the wily animal steals another way , and recovers himself . This over-runing of the sent by Dogs , in the earnestness of their chace puts me in mind of Montagues Argument , out which he will infer , that Dogs use discourse and make syllogisms in their hunting : for ( saies he ) when they have follow'd their chase down a Lane , that , at length , divides it self into three others , they will carefully smell at the first and second , and , not finding that it has gone in either of those , they boldly run upon the third , without ever laying their Noses to the ground ; as being assured by their discourse and reason , that , since it went not in the two first , and there being but one remaining , it must of necessity have gone there . But this needs no other cause , than that their eagerness of hunting having made them overshoot the sent , ( which for a while remains in their noses ; after they are parted from the object that caus'd it ) , they cast back again ( as they are accustom'd to be made to do , in like occasions , by the hunters that train them up ) , and with their noses try the ground all the way they go ; till , coming near where the chace went indeed , the sent strikes their Noses ( that by this time are grown empty of it ) before they come at the place : and then they run amain in pursuit of it , with their heads held up , ( which is their convenientest posture for runing ) , and all the way the sent fills them at that distance , without their needing to smell upon the Earth , to fetch it from thence . That Fox , which used to cast himself by the advantage of a bough into his Den , was so closely pursued by the Dogs , the first time he ventured upon this fear , that he had not time to go into his Earth ( his ordinary retreat , when he is near it ) by the easy and accessible way : but , on one side , to get thither being strong in his fantasy , and on the other side , the precipice , which he had often seen , coming likewise thither from his memory ; these two concurring could not choose , but make him go warily thither . And in so dangerous a leap , 't is natural for him to help himself by any thing in the way that can advantage him ; which hapning to be by catching in his mouth a bough that hung over his Den , ( the only suddain means he had to take hold of any thing ) , and from thence taking , as it were , a new rise for a second leap , he finds himself in security : whiles the Dogs , unacquainted with the place , run violently on , as in the rest of their chase , and so are upon the brim of the precipice , before they perceive it ; and then it is too late for them to stop their course , and consequently they break their necks . Which mischief to them the Fox needs not have in his design , and accordingly tolle them that way ; but , chance begeting this deliverance of him at the first when he was so hard pressed , his memory teaches him to follow the same course , whenever the lik occasion occurrs . But , how many Foxes perish in attempts , which , if they succeeded , would have been accounted by slight iudgers to be notable subtilties ; but miscarrving , are esteem'd tumultuary motions without defign , caus'd by that animals fantasy and spirits , when he is in extremity ? I remember how , upon a time when I was hunting one , he , being hard set , and but a little before the Dogs and Hunters , caught in his mouth the bough of a crooked Ash-tree , and run up a pretty way : which being in a hedge , he therby hung down along the side of the hedge , and when we struck him over the ribs with our poles , he would not quit his hold , ( so strongly the fear of the dogs wrought in his fantasy ) , till greater blows knock'd him on the head . Which shews evidently , that this action was the effect of chance pressing his fantasy to do somthing ; and not any reason or discourse providing for his safety : as we have already said , upon occasion of the other hanging among the dead vermin in the Warren . Those in Thracia that will not go over a frozen River , when the yce is too thin to bear them , are by their memory , not by their judgment taught to retire ; for at other times they have been wetted , when they have heard the noise of the stream runing under the yce : or , the very runing of the water calls the specieses of swimming out from their memory along with it into their fantasy ( neither of which is pleasant to them in the winter ) ; and so disliking the noise , for the other effects sake that used to accompany it , they avoid that which begets it , and so retire from the river . And the reason of their listning to the noise proceeds from the spirits , that their passion , upon apprehension of a danger , presses into the nervs of their senses , as well as into the other nervs of their brains : which accordingly makes them so vigilant , and attentive then to outward objects and motions . That the Jaccatray or Hyaena , when he is hungry , should have his fantasy call out from his memory the Images of those Beasts which use to serve him in that occasion , is the ordinary course of nature ; and that , together with those Images , there should likewise come along the actions and sounds which used to accompany them , and are lodged together with them in the memory , is also natural : then , as little strange it is , that by his own voice he should imitate those sounds which at that time so powerfully possess his imagination . And , having a great docility in those Organs which form the voice , like a Parrat , he represents them so lively , that the deceived beasts flock to him , and so are caught by him : which at first happens by chance ; but afterwards by memory , and grows familiar to him . Nor can we imagine , that the Jaccal hath a design of servihg the Lion ; but his nature being ( like a Dog ) to bark when he feels the sent hot ( which he pursues for his own sake ) , the Lion , that dwells in the same woods with him , meets with the noise and follows it ; and peradventure would kill the Jaccal himself , as well as what he hunts , if he could overtake him : but he , being too nimble for the Lion , keeps out of his reach ; till , having wearied the beast he chases , the Lion , that follows by the cry , comes in when he is at a bay , and soon tears in pieces what the other had not strength enough so suddainly to master , and feeds himself upon the Quarry , till he be full . All this while the 〈◊〉 dares not come near the Lion , but stands at a distance with fear , waiting till he have done , and then , after he is gone away , he takes his turn to feed upon what his surly Master hath left . The like reason , 't is probable , we might find out , among those Fishes that serve one another ; if we had the conveniency of observing particularly how they behave themselvs : as when the Whale hath service from his little guide ( if the report be true ; which is a necessary circumstance to be inserted in every such tale ) , and others of the like strain . The subtilty of the Torpedo ( who hides himself in the mud to benum Fishes , that may afterwards serve him to feed upon ) will not require to have its origin from reason , and be done by design : when you shall consider it is natural for such cold Creatures to immud themselvs , and then the Fishes that swim within the reach of his benuming faculty will be stai'd and frozen there ( which , because they see him not , they apprehend not , till it be too late for them to avoid it ) ; and then , when the Torpedo comes out , he feeds upon what he finds lying ready in his way . And in like manner , the Scuttle-fish , when he is in straights of being taken by the Fishermen , casts out a blackness that is within him ; and so , making the water become like Ink , he oftentimes escapes their hands in the darkned Element : which arises from no discourse of his ; but fear makes him void this liquor that is in him ( as it made the Fox void his Urine ) , and in consequence ther ' to the effect follows . Lastly , when Hares use those means we have mention'd , to confound the sent and save themselvs from the Dogs that hunt them ; we may observe , that they take therin the readiest ways , and the most obvious to sense , to avoid the evil they flie from . For , what can be more direct to that effect , than to hide themselvs in Hedg-bottoms , or in Woods ? Or to swim over a River , when that is the most immediate way to run from the Dogs ? And when they are in a plain , where there is no other shelter but flocks of Sheep or herds of Deer , what can be more natural , than for them to hide themselvs among them , and run along with them ; till the cry of the approaching Hounds fright them away , whiles those tamer beasts abide it neerer ? Their doublings backward and forward may proceed from their fear , that diverts them still from the way they are in at present ; till the Dogs coming near put them out of those wavering , and makes them run straight away : for they never double , but when they are a great way before the dogs , and do not hear them . Or else it may be , that , not hearing or seeing the dogs , their fear may be almost passed ; and then the agitation which their spirits are in , governs the motions of their body , and will not let them rest , till they be more appeased , ( as you may see weary people , that at their first ceasing from running , cannot sit still : the like of which happens also frequently in the motions of joy or of anger ) , and so it makes them walk backwards and forwards , in a pace proportionate to the agitation of the spirits within : and somtimes those moved spirits make them bound and leap to and fro ( like the L●af with Quicksilver , we have heretofore spoken of ) as they issue from the heart by pulses and strokes ; which happens when they begin to settle towards rest . Or else peradventure their form is so framed , that , if they should get into it otherwise , than by a jump , they would disorder some part of it ; and so be unfenced and a cold , or otherwise at uneasie , during their repose : and therfore their jumping to and fro , before they leap plumb in , is to take their aim ( not much unlike to Dogs , turning about several times before they lie down ) ; for Hare-finders ( who use to watch them , say they will do thus , though they be not pursued . And thus these actions which are imputed to craft , therby to confound the Dogs , or to wisdom , to walk themselvs till they be grown into a fitting temper to sit still ; may all of them be reduced to those material and corporeal causes , which make them to do their other ordinary motions , wherin we find no difficulty . If that of the Foxes weighing his Goose , before he would venture to carry it over the River , were plainly true , as it is set down ; I avow , I should be hard set , to find the principles from whence that discretion in him proceeded : but I conceive his tale may be pa●ed with that , which tells us of another Fox , who , having his prey taken from him by an Eagle , brought the next day a new prize into the same place , having first rolled it in the fire , so that some burning coals stuck upon it ; which the Eagle coming again and snatching from him , carried to her Nest , which was therby set on fire , and the young ones , falling down , became the Foxes share , instead of what their Dam had rob'd him of . Such stories , so quaintly contrived , are fitter for a moral , than for a natural Philosopher . Aesope may entertain himself and his Disciples with them ; whiles all the reflection I shall make upon them , is , that when I hear any such finely order'd Tales , I cannot doubt but they are well amended in the relation , by those that tell them : it being the inclination and custom of most men , ( partly through a desire of having strange things come from them , and partly out of a care that what they say may appear like truth , and so be the easier believ'd ) to add circumstances beyond the truth of the matter ; which increasing at every new mans relation of the same accident ( for this humour reigns very generally ) , at length , so handsom and yet so strange a Tale is composed , that the first Author or Teller of it , wonders at it as well as others , and cannot discern that his story begot this latter . Therfore , when one of these fine tales is proposed to speculate on , and that I have no light to guide me in determining what part of them to allow , and what to reject ; I think it better to expect an authentick record of it , than to be too hasty at guesses : leaving such as pretend ability in reading of Riddles , to descant of the ways how such actions may be effected . But for others , that have a semblance of truth or happen ordinarily , be they at the first sight never so like the operations of reason , I doubt not , but the causes of them may be reduced to the principles we have already established ; and the waies of performing them may be pitched upon by such discourses about them , as we have made about those examples we have above produced . Especially , if the actions themselves were observ'd by one that could judg of them , and were reported with a desire of expressing the truth nakedly as in it self it lieth : for , divers times it happens that men , saying nothing but truth , express it in such a manner and with such terms , that the ignorant hearer conceives the thing quite another way , than indeed it is , meerly for the too emphatical expressions ; especially , if the relator himself misses in conceiving the true causes of what he reports , and so expresses it proportionably to those which he apprehends . To conclude then this first branch ; we see how the Doubting , the Resolving , the Aiming , the Inventing , and the like , which we experience in Beasts , may , by the vestigia's we have traced out , be follow'd to their root , as far as the division of Rarity and Density : without needing repair to any higher principle , but the wisdom of the Orderer and Architect of Nature , in so admirably disposing and mingling these material , gross , and liveless bodies , that strange effects , and incomprehensible to them who will not look into their several joints , may follow out of them , for the good of the creature in whose behalf they are so order'd . But , before we go to the next point , we cannot for bear mentioning their vanity , as well as ignorance , who to purchase the estimation of deeper knowers of Nature would have it believ'd , that Beasts have compleat Languages , as Men have , to discourse with one another 〈◊〉 ; which they van●d they had the intelligence of . ●Tis 〈◊〉 ▪ that , 〈◊〉 us , speaking or talking is an operation of reason ; not because it flows immediately from reason , but because by the command and direction of reason 't is form'd , and is no where to be found without reason : which those irrational Philosophers which pretended to understand the Language of Beasts , allow'd them , as well as the ability of talking to one another ; but it was because they had more pride than knowledg . Of which rank one of the chief was Apollonius , sirnamed from Th●na : for , if he had known how to look into the nature of beasts , he would have perceiv'd the reason of the divers voices , which the same beast in divers occasions forms . This is evident , that an Animals lungs and chest , lying so neer as they do , to his heart ; and all voice being made by the breath 's coming out of his mouth and through his windpipe : it must necessarily follow , that , by the divers ordering of these instruments , his voice will become divers ; and these instruments will be diversly order , in him , according to the divers motions of his heart , that is , by divers passions in him , ( for so we may observe in our selvs , that our breath is much changed by our being in passion ) . And consequently , as a beast is agitated by various passions , he must needs utter variety of voices ; which cannot choose but make divers impressions in other beasts , that have commerce with him , whether they be of the same kind as he is , or of a different . And so we see , that , if a Dogg , setts upon a Hog , and the bitten hogs cry makes an impression in the other Hogs , to come to their fellows rescue ; and in other Dogs to run after the crying Hog : in like manner , anger in a Dog makes snarling or barking , pain , whining , desire , another kind of barking ; and his joy of seeing a person that he uses to receive good by , will break out in another kind of whining . So in a Hen , her divers passions work divers kinds of clocking ; as , when she sees a Kite , she hath one voice , when she meets with meat another , when she desires to gather her Chickens under her wings , a third : and so , upon divers occasions , a divers sound ; according to the divers ordering of her vocal instrustruments , by the passion which presses her heart : So that , who would look curiously into the motions of the variously disposed vocal instruments of Beasts , and into those of the spirits about a Beasts heart ( which motion , we have shew'd , is passion ) would be able to give account , why every voice of that beast was such a one , and what motion about the heart it were that caus'd it . And as much may be observ'd in Men , who , in pains , and griefs ; and other passions , use to break out into those voices , which we call Interjections ; and which signifie nothing in the Understanding of them that form them , but to the Hearer are signs of the passion from whence they proceed : which if a man heedfully mark in himself , he will perceive , that they are nothing else , but the sudden eruptions of a great deal of breath together ; caus'd by some compression made within him , by the pain he is in . Which is the reason , that the striving against groaning , in certain occasions , doth fick persons much harm : for , it disorders the natural motions of some principal parts within them , that are already too much agitated ; and the counter motion , by which they are check'd , puts them further into a more violent agitation . In the observation of these natural cruptions of mens breath , caus'd by passion , our Forefathers of old were so industrious ; as to transfer the imitation of nature in this particular into Mufick : so that their kinds of Musick were distinguish'd , according to the division of mens passions ; and , by similitude , would raise them in the hearers . Out of this discourse also a reason may be given , why Birds are more musical , than other creatures ; to wit , because they are of a hotter complexion , and therfore , to their bigness require more breath and air to cool them ; and consequently make more noise , and more variety of it . Likewise , among Beasts , Doggs are the most vocal of any that converse with us ; who , by their ready anger , appear to be the hottest . Among Men , those that are merry , or soon become heated with a little wine , are given to talking or singing : and so are children , and women likewise ; not so much through abundance of heat , as because their heat doth easily vent . And thus 't is evident , that there is no true Language among Beasts : their voices not being tokens of divers things or conceptions , but meerly the effects of divers breathings , caus'd by divers passions . Wherfore , since both breathing and passion are easily reduced to the common principles of Rarity and Density ; we need not trouble our selvs any further , to seek into the origine of this vocal faculty of Beast . CHAP. XXXVII . Of the Docility of some irrational animals : and ●f certain continuate actions of a long tract of time , so orderly perfarm'dly them , that they seem to argue knowledge in them . AS for Docility , ( which is our second head ) , Apes and Elephants are most famed . Though peradventure , the cunning and obedience of our Hawks and Dogs is no whit inferiour to what is reported of them ; and would be as much admired , were it not so common . I have , by sundry persons who have seen him , been told of a Baboon , that would play certain Lessons upon a Gittar . The Indian Histories make mention of Apes , that will go to the Tavern and fetch Wine for their Masters ; as Lipsius's Dog would bring his Master , as much meat from the Market , as he carried money to his Butcher to pay for . Of Elephants likewise strange things are told . But , because we cannot easily judg how to understand reports , wherof we have not seen the experience , nor how far to believe them ; I intend not to insist upon the examining of them ; for , by looking into the nature and aut of our Hounds that follow a sent of bloud , or that draw dry foot ; and of our Hawks , especially of the decoy-Ducks and Cormorants ; a guess may be given at all the rest . And although these things , told at random , may justly seem very admirable to any man , the first time he hears of them ; yet , to him that understands how they are taught , there is no one passage but will appear plain enough . The first degree is , to tame the Hawk , by watching her from sleep ; and to acquaint her with the man , by continually carrying her upon his fist , and using her to take her meat quietly , as she sits upon his hand . Then he makes her hop a little way to it in a pair of cranes , and , after a while , kill a seeled pigeon ; from which he takes her , when she is grown steady in her lesson so far , and feeds her up with other meat : and thus , in time , he brings her to his flie at what he will have her , and to be content with a small reward ; leaving her quarry to her Master : So that a spectator , who understands not the Mystery nor ever saw Hawking before , may well admire to see a Bird so dutifully and exactly obey a mans command ; and may conceive she has a reasonable soul , wherby to understand him and discourse of the means to bring his purpose to effect : wheras indeed , all this is no more , than to make her do , for you , and when you please , the same which she doth by nature to seed her self . The cunning of Dogs is begotten the same way . Coy-ducks are beaten and whip'd to what they are taught ; like setting-dogs . Cormorants have their throats tied , that they may not swallow the fish , they catch ; but be constrain'd to bring it to the man that imploys them . So that , looking along step by step , you shall meet with nothing but what is plain and easie to be taught , and performed by sense and memory ; without needing to attribute any discourse or reasoning to beasts . Apes are likewise taught , as dogs may be , to carry things to a certain house ; where , receiving what is given them , they return home with it : and you may be confident , this serviceableness of the Ape grew out of his being carried first to the Tavern by the maid or boy , who there gave him somwhat that pleas'd him ; and then being made to carry the pot along by the boy ; and afterwards money in one hand , and the pot in the other , wherof some drawer discharg'd him , taking the one , and filling the other , and withall giving him a reward , which also was repeated to him , at his return home with his full pot : till at last , when he was sufficiently used to this exercise , he would of himself , go straight thither , as soon as he was harnessed so , as he he used to be for this service . Which appears to be assuefaction and custome , not judgment ; by his receiving indifferently whatever is put into his pot . And , by the Tale of Lipsius's dog ; from whom other less dogs snatching , as he troted along , part of what hung out of his Basket ( which he carried in his mouth ) , he set it down to worry one of them : whiles , in the mean time , the others fed at liberty on the meat that lay there unguarded ; till he , coming back to it , drove them away , and himself made an end of eating it up . Wherby we may concieve , that the species of carrying his basket to his Master ( which custome had setled in his memory ) was disorder'd and thrust out of his fantasie , by a stronger , of fighting , for his meat with the other currs : after which it follow'd naturally in his fantasie , to eat what he had fought for . And that sending then spirits into his nervs , agreeable to the nature of it , and governing the parts depending of the brain ; a motion and action ensued , which was sutable to the object in the fantasie ; and this could be none other , but of eating what the fantasie found conformable to its nature . The Baboon , we have mention'd , might be taught some lessons made on purpose with very few stops , and upon an instrument wheron all the strings may be strucken with one blow , and but one fret to be used at a time , and that fret to be stopp'd with one finger : of which much labour and time might beget a habit in him ; and then , imitation of the sound might make him play in due measure . And , if we will mark it in our selvs , we shall see that , although , in the first learning of a lesson on the Lute , we imploy our reason and discourse about it ; yet , when we have it very perfect , our fingers ( guided by a slight fantasie ) fall by custome , without any reflection at all , to play it as well , as if we thought never so carefully upon it . And there is no comparison , between the difficulty of a Gittar and of a Lute . I have been told , that at the Duke of Florence's marriage , there was a dance of Horses , in which they kept exact time of Musick . The means used for bringing them to it , is said to have been , by tying and hampering their legs in such a sort , that they could lift them up , but in a determinate way : and then seting them upon a pavement , that was heated underneath so hot that they could not endure to stand still ; whiles such Musical Airs were plaid to them , as fitted their motions . All which being often repeated , the Horses took a habit , that , in hearing those Airs , they would lift up their legs in that fashion ; and so danced to the tune they had been taught . Of the Elephants , 't is said that they may be taught to write ; and that , purely upon words and commanding them , they 'l do what they are bidden ; and that they are able to keep account ; and will leave working at a precise number of revolutions of the same action , which measures out their task to them . All which ( as I said before ) , if it were plainly and literally true , would require a very great consideration : but because the teachers of Beasts have certain secrets in their art , which standers by , do not reach to , we are not able ( upon such scanty relations , as we have of them ) to make sufficient judgment how such things are done ; unless we had the managing of those creatures , wherby to try them in several occasions , and observe what cause produces every operation they do , and by what steps they attain to their instructions and serviceableness . 'T is true , the uncontrolled reports of them oblige us to believe some extraordinary matter of their docility , and of strange things done by them : but with all , the example of other taughtbeasts among us , and of the strange judgments that are made of them , by persons who do not penetrate into their causes , may instruct us how easily it is to mistake the matter ; and assure us , that the relations made us do not always punctually agree with the truth of what passed . He that should tell an Indian what feats Banks's Horse would do ; how he would restore a glove to the due owner , after his Master had whisper'd that mans name in his ear ; how he would tell the just number of pence in any piece of silver coyn , barely shew'd him by his Master ; and even obey presently his command , in discharging himself of his excrements , when ever he bad him ( so great a power art may have over nature : ) would make him , I believe , admire more at this learned beast , than we do at their docile Elephants , upon the relations we have of them . Wheras , every one of us knows , by what means his painful Tutor brought him to do all his tricks ; and they are no whit more extxaordinary , than a Fawkners manning of a Hawk , and training her to kill Partridges , and to flie at the retrive : but do all of them ( both these , and all other jugling artifices of beasts ) depend upon the same or like principles ; and are known to be but directions of nature , order'd by one that composes and levels her operations to another end further of off ( in those actions ) than she of her self would aim at . The particulars of which , we need not trouble our selvs to meddle with . But , 't is time we come to the third sort of actions perform'd by beasts , which we promised to discourse of . These seem to be more admirable , than any we have yet touched ; and are chiefly concerning the breeding of their young ones . Above all others , the orderly course of Birds , in this affair , is most remarkable . After they have coupled , they make their nest , they line it with 〈◊〉 , s●w and fathers ; they lay their eggs , they 〈◊〉 upon them , they 〈◊〉 them , they feed their young one , and they teach them to she : all which they do with so continuate and regular a method , as no man can direct or imagine a better . But , as for the regularity , orderliness , and continuance of these actions , the matter is easie enough to be conceiv'd . For , seeing the operation of the male makes a change in the female ; and this change beginning from the very first , grows by time into divers proportions : 't is no wonder that it breeds divers dispositions in the female ; which cause her to do different actions , correspondent to those divers dispositions . Now , those actions must of necessity be constant and orderly , because the causes , whence they proceed , are such . But , to determine in particular , how it comes to pass , that every change in the female disposes her to such and such actions , there is the difficulty ; and it is no small one : as well for that there are no careful and due observations made , of the effects and circumstances which should guide us to judg of their causes ; as because these actions are the most refined ones of Sensitive creatures , and flow from the top and perfection of their nature , and are the last strain of their utmost vigour , to which all others are subordinate . As , in our enquiry into the motions and operations of the bodies of a lower Orb , than these , we meet with some ( namely , the Loadstone , and such like ) of which it is very hard to give exact and plain account ; the Author of them reserving something from our clear and distinct knowledge , and suffering us to look upon them but through a mist : in like manner we cannot but expect , that , in the depth of this other perfecter nature , there must be somwhat wherof we can have but a glimering and imperfect notion . But as in the other , it serv'd our turn , to trace out a way how these operations might be effected by bodies , and by local motion ( though peradventure , we did not in every circumstance hit exactly upon the right ) ; therby to defend our selvs from admiting those chymerical Qualities , which we had already condemned upon all other occasions : so , I conceive , it will be sufficient for us in this , to shew how these actions may be done by the senses , by the motion of corporeal spirits , and by material impressions upon them ; without being constrain'd to resort to an immaterial principle , which must furnish birds with reason and discourse . In which , it is not necessary for my purpose , to determine precisely every step by which these actions are performed , and to settle the rigorous truth of them : but , leaving that to those who shall take pains to deliver the history of their nature , I will content my self with the possibility and probability of my conjectures . The first of which qualities I am obliged to make plain ; but the latter concerns this Treatise no more , than it would do a man to enquire anxiously into the particulars of what it is that a beast is doing , whiles , looking upon it at a great distance , he perceivs plainly that it moves it self : and his errant is , but to be assured whether it be alive or dead ; which the moving of it self in common sufficiently demonstrates , without descending into a particular search of what his motions are . But let us come to the matter . First , I conceive no man will make any difficulty in allowing , that it is the temper of the blood and spirits in Birds ( brought therto by the quality of their food , and the season of the year ) , which makes them couple with one another ; and not any aim or desire of having young ones , that occasions this action in them . Then it follows , that the Hens eggs will encrease in her belly ; and , when they grow big , they cannot choose but be troublesome unto her : and therfore , must of necessity breed in her an inclination to rest in some soft place , and to be rid of them . And , as we see a Dog or a Cat , press'd by nature , searches about to find a convenient place to disburthen themselvs in , not only of their young ones , but even of their excrements ; so do Birds : whose eggs within them making them heavy and unfit to flie , they begin to sit much and are pleas'd in a soft and warm place ; and thereupon are delighted with straws and mosse and other gentle substances , and so carry them to their sitting place . Which that they do not by design is evident by the manner of it : for , when they have met with a straw or other fit material , they flie not with it directly to their nest , but first to a bough of some tree , or to the top of a house ; and there they hop and dance a while with it in their beaks , and from thence skip to another place , where they entertain themselvs in like manner , and at last , they get to their nest . Where , if the straws should lie confusedly , their ends would prick and hurt them ; and therfore they turn and alter their positions till they lie smooth : which we that look upon the effect , and compare them with our performing of like actions ( if we had occasion ) , may call a judicious ordering of them ; wheras in them , it is nothing but removing such things as press upon their sense , till they cause them no more pain or unquierness . Their plaistering of their nests may be attributed to the great heat reigning in them at that time ; which makes them still be dabling in moist clay , and water , and gravel , ( without which , all birds will soon grow sick , blind , and at length die ) : which ( for the coolness of it ) they bring home to their nests , in their beaks and upon their feet ; and , when it grows dry and consequently troublesome to them , they wipe it off , and rub their dirty parts upon the place where they use to sit , and then flie for more to refresh themselvs with . Out of all which actions ( set on foot by the wise orderer of nature , to compass a remote end , quite different from the immediate end that every one of them is done for ) there results a fit and convenient place for these little builders ( that know not what they do , whiles they build themselvs houses ) to lie and lay their eggs in : which the next year , when the like occasion occurrs , they build again ; peradventure then , as much through memory of the former , as upon their temper and other circumstances , moving their fantasy , so as we have set down . In like manner , that , whiles the Halcyon layes and hatches her eggs , the Sea is calm , needs no more be attributed to the wisdom and providence of that bird , in choosing a fit season , than to any good nature or discourse in that rouling and merciless Element ; as though it had a pious care of preserving the eggs committed to his trust : no such supplements are requisite to be added to the distributions of nature ; who hath set material causes on foot to produce a conjuncture of both those effects , at the same period of time , for the propagation of this animal's species . In fine , both the time and place of the Halcyon's breeding , and the manner and order and season of all birds making their nests , proceeds from secret motions : which require great observing and attention to understand them ; and serve for directions to every bird , according to her kind , to make her nest fittest for her use . Which secret motions , we cannot doubt but are material ones , and a●se out of the constitution and temper of their bodies and spirits ; which , in like circumstances , are alike in them all : for all the birds of one kind make their nests exactly alike . Which they would not do , if this work proceeded from reason in them , and were govern'd by their own election and design : as we see it happen among men upon all occasions , either of building houses , or of making clothes , or of what action soever is guided by their reason governing their fantasy ; in all which we see so great variety and inconstancy . Therfore , this invariability in the birds operations must proceed from a higher intellect , that hath determinately and precisely ordered a complex or assembly of sundry causes , to meet infallibly and by necessity , for the production of an effect he hath designed : and so , the birds are but material instruments to perform , without their knowledg or reflexion , a superiour reason's counsels ; even as in a clock , that is composed of several pieces and wheels , all the parts conspire to give notice of the several effluxes and periods of time , which the maker hath order'd it for . And , though this be a work of reason and discourse in him that set it together ; yet the instrumental performance of it depends meerly of local motion , and the revolutions of bodies , so orderly proportion'd to one another that their effects cannot fail , when once the engine is wound up . In like manner then , the Bird is the engine of the Artificer , infinitely more perfect and knowing and dexterous than a poor clock-maker : and the plummets which make it go , are the row and order of causes chain'd together ; which , by the design of the supream workman , bring to pass such effects as we see in the building of their nests , and in doing such other actions , as may be compared to the strikings of the clock , and the ringing of the alarm at due times . And as that King of Claina , upon his first seeing a Watch , thought it a living and judicious creature , because it moved so regularly of it self ; and believ'd it to be dead , when it was run out : till the opening and winding it up discover'd to him the artifice of it . So any man may be excused , that looking upon these strange actions and this admirable oeconomy of some living creatures , should believe them endew'd with reason ; till he have well reflected upon every particular circumstance of their nature and operations : for then he will discern how these are but material instruments of a rational agent , working by them ; from whose orderly prescriptions they have not power to swerve in the least circumstance that is . Every one of which , consider'd singly by it self , hath a face of no more diffrently , than that ( for example ) an Engineer should so order his matters , that a Mine should be ready to play exactly at such an hour ; by leaving such a proportion of kindled match hanging our of one of the barrels of powder , whiles , in the mean time , he either sleeps or attends to somthing else . And , when you have once gain'd thus much of your self , to agree to an orderly course and generation of any single effect , by the power of a material cause working in it ; raise but your discourse a strain higher , and look with reverence and duty up-the Immensity of That Provident Architect , out of whose hands these master-pieces issue , and to whom it is as easy to make a chain of causes , of a thousand or million of links , as to make one link alone : and then you will no longer stick at allowing the whole oeconomy of those actions , to be nothing else but a production of material effects , by a due ranging and ordering of material causes . But , let us return to our theam . As we see that milk coming into the breasts of live-bearing female creatures , when they grow very big , heats and makes them seek the mouths of their young ones , to disburthen and cool them : so , the carriage and bigness of the Eggs heats exceedingly the breasts and bodies of the Birds ; and this causes them to be still rubbing of their breasts against the sides of the nests ( wherto their unwieldiness then contines them very much ) and with their Beaks to be still picking their Feathers , which being then apt to fall off and mew ( as we see the hair of women with child is apt to shed ) it happens that , by then they are ready to lay their Eggs , they have a soft bed of their own Feathers made in their Nests , over their courser mattress of straws they first brought thither . And then , the Eggs powerful attracting of the annoying heat from the Hens breast ( whose imbibing of the warmth , and stone-like shell , cannot choose but cool her much ) invites her to sit constantly upon them ; till sitting hatches them . And 't is evident , that this sitting must proceed from their temper at that time , or from some other immediate cause which works that effect ; and not from a judgment that doth it for a remote end : for , house-wives tells us , that , at such a season , their Hens will be sitting in every convenient place they come to , as though they had Eggs to hatch , when never a one is under them ; so as it seems , that at such time , there is some inconvenience in their bodies , which by sitting is eased . When the Chickens are hatched , what wonder is it , if the little cryings of tender creatures , of a like nature and language with their Dam , move those affections or passions in her bosome , which causes her to feed them ; and so defend and breed them , till they be able to shift for themselvs ? For all this there needs no discourse or reason ; but only the motion of the blood about the heart ( which we have determin'd to be passion ) stir'd by the young ones chirpings , so as may carry them to those actions , which by nature ( the supreme intellect ) are order'd for their preservation . Wherin the Birds ( as we have already said ) are but passive instruments , and know not why they do those actions : but do them they must , whenever such and such objects ( which infallibly work in their due times ) make such and such impressions upon their fantasies ; like the allarum that necessarily strikes , when the hand of the Dial comes to such a point , or the Gun-powder , that necessarily makes a ruine and breach in the wall , when the burning of the match reaches to it . Now , this love in the Dam , growing by little and little wearisome and troublesome to her , and not being able to supply their encreased needs , which they grow every day stronger to provide for of themselvs ; the strait commerce begins to die on both sides : and by these degrees the Dam leaves her young ones to their own conduct . And thus you see , how this long series of actions may have orderly causes , made and chain'd together , by him that knew what was fitting for the work , he went about . Of which , though 't is likely I have missed the right ones ( as it cannot choose but happen in all disquisitions , where one is the first to break the Ice , and so slenderly informed of the particular circumstances of the matter in question , as I profess to be in this ) ; yet I concieve , this discourse plainly shews , that he , who hath done more , than we are able to comprehend and understand , may have set causes sufficient for all these effects , in a better order and in completer ranks , than those we have here expressed : and yet in them , so coursely hew'd out , appears a possibility of having the work done by corporeal agents . Surely , it were very well worth the while , for some curious and judicious person to observe carefully and often the several steps of nature in this progress : for I am strongly perswaded , that , by such industry , we might in time arrive to very particular knowledge of the immediate and precise causes , that work all these effects . And , I conceive , that such observation needs not be very troublesome ; as not requiring any great variety of creatures to institute it upon : for , by marking carefully all that passes among our home-bred Hens . I believe it were easy to guess very nearly at all the rest . CHAP. XXXVIII . Of Prescience of future events , Providences , the knowing of things never seen before ; and such other actions , observed in some living creatures : which seem to be even above the reason that is in man himself . THe fourth and last kind of actions , which we may with astonishment observ among beasts , I conceive will avail little to infer , that the creatures which do them , are endew'd with reason and understanding : for such they are , as , if we should admit that , yet we should still be as far to seek for the causes , whence they proceed . What should move a Lamb to tremble at the first sight of a Woolf ? or a Hen at a Kite never before seen ? neither the grimest Mastiff , nor the biggest Owl will at all affright them . That which , in the ordinary course of nature causes beasts to be afraid of men , or of other beasts , is the hurt and evil they recive from them : which coming into their fantasie , together with the Idea of him that did it , is also lodg'd together with it in the memory ; from whence they come link'd or glew'd together , when ever the stroke of any new object calls either of them back into the fantasie . This is confirm'd by the tameness of the birds and beasts , which the first discoverers of Islands not inhabited by men , found in those they met with there . Their stories tell us , that , at their first arrival upon those coasts , ( where it seems men had never been ) the birds would not flie away , but suffer'd the Mariners to take them in their hands ; nor the beasts , which with us are wild , would run from them ; but , their discourteous guests used them so hardly , as they soon chang'd their confidence into distrust and aversion ; and by little and little , grew by their commerce with men , and receiving injuries from them , to be as wild , as any of the like kind in our parts . From the Dams and Sires , this apprehension and fear at the sight of men , so deeply rooted in them , is doubtless transmitted to their young ones ; for it proceeds out of the disposition of the body , and the passion immediately made in the heart ; and that is as truly a material motion as any whatever can be , and must have setled material instruments fitted to it , if it be constant , as well as any other natural operation whatever . And this passion of the heart proceeds again from a perpetual connexion of the two objects in the memory : which , being a perpetually constant thing , is as true a quality of that beasts brain in whom it is , as the being of a quick or dull apprehension , or apt to know one kind of meat from another ( which is natural to the whole species ) ; or any other quality whatever , residing in that beast . Wherfore 't is no wonder , that it passes by generation to the off-spring ( which is a thing so common , even in mankind , as there can be no doubt of it ) and is at first made by a violent cause , that greatly alters the body : and consequently the seed must be imbew'd with a like disposition ; and so it passes together with the nature of the Sire , or of the Dam , into the brood . From hence proceeds , that children love the same meats and exercises , that their Fathers and Mothers were affected with ; and fear the like harms . This is the reason , why a Grand-child of my Lord of Dorset ( whose honour'd name must never be mention'd by me , without a particular respect , and humble acknowledgment of the noble and steady friendship , he hath ever been pleas'd to honour me with ) was always extremely sick , if but the Nurse did eat any Capers ( against which my Lord's antipathy is famous ) whiles she gave suck to that pretty infant . The Children of great Mathematicians , who have been used to busie their fantasies continually with figures and proportions , have been oftentimes observ'd to have a natural bent to those Sciences . And we may note , that , even in particular gestures , and in little singularities in familiar conversation , children will oftentimes resemble their Parents ; as well as in the lineaments of their faces . The young ones of excellent setting Dogs will have a notable aptitude to that exercise ; and may be taught with half the pains , that their sire or dam was ; if they were chosen out of a race of Spaniels not trained to setting . All which effects can proceed from no other cause , but ( as we have touch'd already ) that the fantasy of the parent alters the temper and disposition of his body and seed , according as it self is temper'd and disposed ; and consequently , such a creature must be made of it , as retains the same qualities : as 't is said , that sufficient Tartar , put at the root of a tree , will make the fruit have a winy taste . But , nothing confirms this so much , as certain notable accidents ; wherof though every one in particular would seem incredible , yet the number of them , and the weight of the reporters ( who are the witnesses ) cannot choose but purchase a general credit to the kind of them . These accidents are , that , out of some strong imagination of the parents , but especially of the mother in the time of conception , the children draw such main differences , as were incredible , if the testifying authority were not so great : but , being true , they convince beyond all question the truth we have proposed , of the parents imagination working upon , and making an impression in the seed , wherof children or young ones of their kind are made . Some children of white parents are reported to havebeen black , upon occasion of a Black-moors picture too much in the mothers eye . Others are said to have been born with their skins all hairy ; out of the sight of St Baptist's picture as he was in the desart , or of some other hairy image . Another child is famed to have been born disformed , so as Devils are painted ; because the sather was in a Devils habit when he got the child . There was a Lady , a kinswoman of mine , who used much to wear black patches upon her face ( as was the fashion among young women ) ; which I , to put her from , used to tell her in jest , that the next child she should go with , whiles the sollicitude and care of those patches was so strong in her fantasy , would come into the world with a great black spot in the midst of its forehead : and this apprehension was so lively in her imagination at the time she proved with child , that her daughter was born mark'd just as the mother had fansied ; which there are at hand witnesses enough to confirm , but non more pregnant , than the young Lady her self , upon whom the mark is yet remaining . Among other creatures , 't is said , that a Hen hatch'd a Chicken with a Kites bill ; because she was frighted with a Kite , whiles the Cock was treading her . The story of Jacol's Sheep is known to all ; and some write , that the painting of beautiful colour'd pigeons in a Dove-house will make the following race become like them : and in Authors , store of such examples may be found . To give a reasonable and fully satisfying cause of this great effect , I confess , is very difficult ; since , for the most part , the parents seed is made long time before the accoupling of the male and female : and though it were not , we should be mainly to seek for a rational ground to discourse in particular , upon it . Yet , not to leav our Reader without a hint which way to drive his inquisition , we will note thus much ; that Aristotle and other natural Philosophers and Physicians affirm , that , in some persons , the passion is so great in the time of their accoupling , that , for the present , it quite bereavs them of the use of reason , and they are for the while in a kind of short fit of an Epilepsie . By which 't is manifest , that abundance of animal spirits then part from the head , and descend into those parts which are the instruments of generation . Wherfore , if there be abundance of specieses of any one kind of object then strong in the imagination , it must of necessity be carryed down together with the spirits into the seed : and by consequence , when the seed infected with this nature begins to separate and distribute it self , to the forming of the several parts of the Embryon ; the spirits , which resort into the brain of the child ( as to their proper Element ) and from thence finish all the outward cast of its body ( as we have above described ) somtimes happen to fill certain places of the childs body with the infection and tincture of this object ; and that according to the impression with which they were in the mothers fantasy : for so , we have said , that things which come together into the fantasy naturally stick together in the animal spirits . The hairiness therfore will be occasioned in those parts , where the Mother fansied it to be : the colour likewise , and such extancies or defects , as may any way proceed from such a cause , will happen to be in those parts , in which they were fansied . And this is as far , as is fit to wade into this point ; for so general a discourse as ours is , and more , than was necessary for our turn ; to the serving wherof , the verity of the fact only , and not the knowledg of the cause , was required : for we were to shew no more , but that the apprehensions of the parents may descend to the children . Out of this discourse , the reason appears , why beasts have an aversion from those who use to do them harm : and why this aversion descends from the old ones to their brood ; though it should never have hapned that they had formerly encountred with , what , at the first sight , they fly from and avoid . But yet the reason appears not , why ( for example ) a Sheep in England ( where there are no Wolves bred , nor have been these many ages ) should be afraid and tremble at sight of a Wolf ; since neither he , nor his dam or sire , nor theis , in multitudes of generations , ever saw a Wolf , or receiv'd hurt by any . In like manner , how should a tame Weasell , brought into England from Ireland ( where there are no poisonous creatures ) , be afraid of a Toad as soon as he sees one ? Neither he , nor any of his race , ever had any impressions of following harm made upon their fantasies ; and as little can a Lion receive hurt from a houshold Cock : therfore we must seek the reasons of these and such like Antipathies a little further ; and we shall find them hanging upon the same string , with Sympathies proportionable to them . Let us go by degrees : We daily see , that Dogs will have an aversion from Glovers , that make their ware of Dogs skins : they will bark at , and be churlish to them , and not endure to come near them ; though they never saw them before . The like hatred they will express to the Dog-killers in the time of the Plague , and to those that flea Dogs . I have known of a man that used to be imploid in such affairs , who , passing , somtimes over the grounds near my Mothers house ( for he dwellt at a Village not far off ) , the Dogs would wind him at a very great distance , and all run furiously out the way he was , and fiercely fall upon him ; which made him go always well provided for them : and yet he has been somtimes hard put to it , by the fierce Mastiffs there , had it not been for some of the Servants coming in to his rescue ; who , by the frequent hapning of such accidents , were warned to look out when they observ'd so great commotion and fury in the dogs , and yet perceiv'd no present cause for it . Warreners observe , that vermin will hardly come into a trap wherin another of their kind hath been lately kill'd : and the like happens in Mouse-traps , into which no Mouse will come to take the bait , if a Mouse or two have already been kill'd in 't ; unless it be made very clean , so that no scent of them remain upon the Trap , which can hardly be done on the sudden , otherwise than by fire . 'T is evident , that these effects are to be refer'd to an activity of the object upon the sense : for , some smell of the skins , or of the dead dogs , or of the vermine , or of the Mice , cannot choose but remain upon the Men and Traps ; which , being alter'd from their due nature and temper , must needs offend them . Their conformity , on the one side , ( for somthing of the canine nature remains ) makes them have easy ingression into them ; and so they presently make a deep impression : but , on the other side , their distemper from what they should be makes the impression repugnant to their nature , and be disliked by them ; and to affect them worse , than if they were of other creatures , that had no conformity with them . As we may observe , that stinks offend us more , when they are accompanied with some weak perfume , than if they set upon us single ; for the perfume gets the stink easier admittance into our sense : and in like manner , 't is said that poisons are more dangerous , when they are mingled with a cordial that is not able to resist them ; for it serves to convey them to the heart , though it be not able to overcome their malignity . From hence then it follows , that , if any beast or bird prey upon some of another kind , there will be some smell about them , exceedingly noisom to all others of that kind : and , not only to beasts of that same kind , but ( for the same reason ) even to others likewise , that have a correspondence and agreement of temper and constitution with that kind of beast , whose hurt is the original cause of this aversion . Which being assented to , the same reason holds to make those creatures , whose constitutions and tempers consist of things repugnant and odious to one another , be at perpetual enmity , and fly from one another at the first sight , or at least , the sufferer from the more active creature : as we see among those men , whose unhappy trade and continual exercise it is to empty Jakeses , such horrid stinks are by time grown so conformable to their nature , as a strong perfume will as much offend them , and make them , as sick as such stinks would do another man bred up among perfumes ; and a Cordial to their spirits is some noysome smell , that would almost poison another man. And thus , if in the breach of the Wolf or the steam coming from his body , any quality be offensive to the Lamb ( as it may very well be , where there is so great a contrariety of natures ) it is not strange , that , at the first sight and approach of him , he should be distemper'd and flie from him ; as one fighting Cock will do from another that hath eaten Garlike : and the same happens between the Weasel and the Toad , the Lion and the Cock , the Toad and the Spider ; and several other creatures , of whom like enmities are reported . All which are caus'd in them , not by secret instincts , and Antipathies , and Sympathies , wherof we can give no account ; ( with the bare sound of which words most men pay themselvs , without examining what they mean ) : but by downright material qualities , that are of contrary natures , ( as fire and water are ) ; and are either begotten in them in their original constitution , or implanted afterwards by their continual food , which , nourishing them , changes their constitution to its complexion . And , I am perswaded , this would go so far , that , if one man were nourish'd continually with such meat ( and greedily affected it ) which another had aversion from ; there would naturally follow much dislike between them : unless some superiour regard should master this aversion of the sense . And I remember to have seen two notable examples of it One , in Spain , of a Gentleman that had a horrour to Garlike , who ( though he was very subject to the impressions of beauty ) could never wean himself from an aversion he had setled in him to a very handsome woman , that used to eat much Garlike ; though , to win him , she forbore the use of that meat , which to her was the most savoury of all others . And the like I knew in England between two , whereof one extremely loved Cheese , and the other as much hated it ; and would fall into a strange agony , and be reduced ( one would think ) to the point of death , if by inadvertency or others trial of him , he had swallow'd never so little of what the other would have quitted all meats else to live upon . And , not only such aversions , as spring from differences of complexions in the constitutions of several animals , cause these effects of fear and trembling , and flying from those that make such impressions ; but even the seeing them angry and in fury doth the like : for , such passions alters the spirits ; and they , issuing from the body of the animal in passion , cannot choose but be receiv'd by another in a different manner , than if they were of another temper . Then , if the one kind be agreeable to their nature , the other must needs be displeasing . And this may be the reason , why Bees never sting such as are of a milde and gentle disposition ; and will never agree with others , that are of a froward and angry nature : And the same one may observe among Dogs . And peradventure , a mans fantasie may be raised to such a height of fury , that the fiercest beast may be afraid to look on him , and cannot endure that those mastering spirits , which stream out of the mans eye , should come into his ; so much they distemper his fantasie : and therfore he will turn away from the man , and avoid him . Which discourse may be confirm'd , by sundry examples of Lions and Bears , that have run from angry and confident men ; and the like . Since then , a man , that in his naturall hew , gives no distast , so much affrights fiercest beasts , when he puts on his threatning looks ; 't is no wonder that beasts , of a milder and softer nature , should have fear of him setled in them , when they never saw him otherwise than angry , and working mischief to them . And , since their brood receive from their parents a nature easily moved to fear or anger , by the sight of what moved them ; 't is not strange , that , at the first sight , they should tremble or swell , according as the inward wotion of the spirits affords : Now , if this hath render'd the Birds in the wild Islands afraid of men , who otherwise would be indifferent to them ; 't is no marvel to see more violent effects in the Lambs aversion from the Wolf , or in the Larks from the Hobbey : since they peradventure have , over and above the hurt they use to do them , a deformity in their constitutions ; and therfore , though a Lark will flie , as well from a man as from a Hobbey , yet because there is one cause more for his dislike against the Hobbey than against the man ( namely the deformity of their constitutions ) , he will flie into the mans hand , to avoid the Hawks talons . To some of these causes all Antipathies may be reduced : and the like reason may be given for the Sympathies we see between some creatures . The little corporeities which issue from the one have such a conformity with the temper of the other , that it is therby moved to joyn it self to the body from whence they flow , and affects union with it in that way , as it receives the impression . If the smell please it , the beast will always be smelling at it : if the tast , nothing shall hinder it from feeding upon it , when it can reach it . The Fishermen upon the bank over against Newfound Land report , that there flocks about them a kind of Bird , so greedy of the Fishes livers , which they take there , as that , to come at and feed on them , they will suffer the men to take them in their hands ; and not flie away , as long as any of their desired meat is in their eye : whence the French-men that fish there , call them Happe Foyes. The like power a certain Worm has with Nightingales . And thus you see , how they are strong impressions upon sense , and not any discouse of reason , that govern Beasts in their actions . For , if their avoiding men did proceed from any s●gacity in their nature , surely they would exercise it when they see that , for a bit of meat , they incur their destruction : and yet , neither the examples of their fellows kill'd before their eyes in the same pursuit , not the blows which themselvs do feel , can serve them for warning , where the sense is so strongly affected ; but as soon as the blow that removed them is passed , ( if it miss killing or laming them ) , and they be gotten on wing again , they 'l return to their prey , as eagerly and as confidently as if nothing were there to hinder them . This then being the true reason of all Sympathy and Antipathy ; we cannot admit that any Beasts should love or hate one another , for any other cause , than some of those we have touched . All which are reduced to local motion , and to material application of bodies of one nature , to bodies of another ; and are as well trasmitted to their young ones , as begotten in themselvs . And as the satisfying of their sense is more prevalent in the Happe Foyes , than the fear which from other grounds is begotten in their fantasy ; and so makes them approach to what the other would drive them from : In like manner , any aversion of the fantasy may be master'd , not only by a more powerful agent upon the present sense ; but also by assuefaction , and bringing into the fantasy , with pleasing circumstances , that object which before was displeasing and affrightful to it . As we see that all sorts of Beasts or Birds , if they be taken young may be ●amed and will live quietly together . Dogs that are used to hunt and kill Deer , will live friendly with one that is bred with them ; and that Fawn , which otherwise would have bin afraid of them , by such education grows confident and plays boldly with them . Of which we can no longer remain in doubt , if we will believe the story of a Tyger ( accounted the cruellest beast of all others ) ; who , being shut up with a Deer , that had bin bred with him from a Kid and from his being a Whelp , and no meat given him , used means to break prison when he was half starved , rather than he would hurt his familiar friend . You will not suspect , that it was a moral consideration which made him so kind : but the Deer had never come into his fantasie accompanied with other circumstances , than of play or of warmth ; and therfore hunger ( which calls only the species of meat out of the memory into the fantasy ) would never bring the Deer thither , for remedy of that passion . And that which often happens to those men , in whom the fantasie only works , is not much unlike to this : among whom I have seen some frentick persons , that , if they be perswaded they are tyed and cannot stir from the place where they are , will lye still and make great complaints for their imprisonment ; and not go a step to reach any meat or drink that should lie in sight near them , though they were never so much pressed with hunger or thirst . The reason is evident ; for , the apprehension of being tyed is so strong in their fantasie , that their fantasie can send no spirits into other parts of their body , wherby to cause motion . And thus the Deer was beholding to the Tyger's fantasie , not to his discourse of moral honesty , for his life . The like of this Tyger and Deer is to be seen every day in the Tower of London : where , a little Dog , that was bred with a Lion from his birth , is so familiar and bold with him , that they not only sleep together , but somtimes the Dog will be angry with him , and bite him ; which the Lion never resents from him , though any other Dog that is put to him he presently tears in pieces . And thus we plainly see , how it comes about , that beasts may have strange aversions from things , which are of an annoying or destructive nature to them , even at the first sight of them ; and again , may have great likings of other things , in a manner contrary to their nature : without needing to allow them reason , wherby to discourse and judge what is hurtful to them ; or to instruct the Tyger we have spoken of , or Androdus's Lion , the duties of friendship and gratitude . The Longing marks which are oftentimes seen in children , and remain with them all their life , seem to be an off-spring of the same root or cause ; but in truth , they proceed from another , though of kin to this : for , the operation of the seed is pass'd , when these Longing marks are imprinted , the child being then already form'd and quickn'd : and they seem to be made suddenly , as by the print of a seal . Therfore , to render the cause of them ; let us consider another sympathy , which is more plain and common . We see that the laughing of one man will set another on laughing , that sees him laugh ; though he know not the cause , why the first man laughs ; and the like we see in yawning and stretching , which breed the like effect in the looker on . I have heard of a man , that , seeing a roasted Pig , after our English fashion with the mouth gaping , could not shut his own mouth , as long as he look'd upon the Pigs : and of another , that , when he saw any man make a certain motion with his hand , could not choose but he must make the same ; so that , being a Tyler by his Trade , and having one hand imploy'd with holding his tools , while he held himself with the other upon the eav's of a house , he was mending , a man standing below on the ground made that sign or motion to him wherupon he quited his holdfast to imitate that motion , and fell down , in danger of breaking his neck . All these effects proceed out of the action of the seen object , upon the fantasie of the looker on , which , making the picture or likeness of its own action in the others fantasie , makes his spirits run to the same parts ; and consequenty , move the same members , that is , do the same actions . And hence it is , that , when we hear one speak with love and tenderness of an absent person , we are also inclined to love that person , though we never saw nor heard of him before ; and that whatever a good Oratour delivers well ( that is , with a semblance of passion agreeable to his words ) raises , of its own nature , like affection in the hearers : aod that generally men learn and imitate ( without design ) the customs and manners of the company , they much haunt . To apply this to our intent , 't is easie to conceive , that , although the child in the mothers wombe can neither see nor hear what the mother doth ; nevertheless there cannot pass any great or violent motion in the mothers body , wherof some effect doth not reach to the child , which is then one continuate piece with her : and the proper effect of motion or trembling in one body , being to produce a like motion or trembling in another , ( as we see in that ordinary example of tuned strings , wherof one is moved at the striking of the other , by reason of the stroke given to the air , which , finding a movable easily moved with a motion of the same tenour , communicates motion to it ) ; it follows , that the fantasie of the child being as it were well tuned to the fantasie of the mother , and the mothers fantasie making a special and very quick motion in her own whole body , ( as we see sudden passions do ) , this motion or trembling of the mother must needs cause the like motion and trembling in the child , even to the very swiftness of the mothers motion . Now , as we see , when one blushes the blood comes into his face , so the blood runs in the mother to a certain place , where she is strucken by the thing long'd for : and the like hap'ning to the child , the violence of that sudden motion dyes the mark or print of the thing in the tender skin of it ; the blood in some measure piercing the skin , and not returning wholly into its natural course : which effect is not permanent in the mother , because her skin , being harder , doth not receive the blood into it ; but sends it back again ; without receiving a tincture from it . Far more easie is it , to discover the secret cause of many antipathies or sympathies , which are seen in children , and endure with them , the greatest part , if not the whole term , of their life , without any apparent ground for them . As , some do not love Cheese , others Garlick , others Ducks ; others divers other kinds of meat , which their parents loved well : and yet , in token that this aversion is natural to them , and not arising from some dislike accidentally taken and imprinted in their fantasie ; they will be much harmed , if they chance to eat any such meat , though , by the much disguising it , they neither know , nor so much as suspect they have done so . The story of the Lady Hennage ( who was of the Bed-chamber to the late Queen Elizabeth ) ; that had her cheek blister'd by laying a Rose upon it , whiles she was asleep , to try if her antipathy against that flower were so great , as she used to pretend , is famous in the Court of England . A Kinsman of mine , whiles he was a Child , had like to have died of drought , before his Nurse came to understand , that he had an antipathy against Beer or Wine : till the tender nature in him , before he could speak , taught him to make earnest signs for water , that by accident he saw ; the greedy drinking of which cured presently his long languishing and pining sickness . And such examples are very frequent . The cause of these effects many times is , that their mothers , ( upon their first suppression of their usual evacuations , by reason of their being with child ) took some strong dislike to such things : their stomachs being then oppressed by unnatural humors , which overflow their bodies upon such retentions and make them oftentimes sick and prone to vomiting ( especially in the mornings , whiles they are fasting ) and somtimes to desire earnestly ( which they call longing ) to feed upon some unwholsome , as well as some particular wholsome things ; and other whiles , to take aversion against meats , which at other seasons they affected well . Now , the child being nourished by the so-imbued blood of the mother ; no wonder if it takes affections or dislikes , conformable to those which at that present reign in the mother . Which , for the most part , use to be purged away , or are overwhelmed by the mastering qualities of better aliments succeeding ; but if , by some mischance , they become too much grafted in the childs stomach , or in some other part through which the masse of blood must pass , then the child gets an aversion from those meats : and we often see , that persons retain a strong conversion to such meats or drinks , as their mothers affected much or longed for whiles they bred them . And thus we will leave this particular ; adding only one note , why there are more persons , generally , who have antipathy against Cheese , than against any one sort of meat besides whatever . A principal reason of which symptome ( where the precedent one hath not place ) I conceive to be that their nurses proved with child , whiles they gave them suck : for I have by experience found it to have been so , in as many as I have made inquiry into . And it is very conformable to reason : for the nurses milk crudling in her brest upon her breeding of child , and becoming very offensive to the childs tender stomach , ( whose being sick , obliges the Parents to change the Nurse , though peradventure they know nothing of the true reason that makes her milk unnatural ) he hath a dislike of Cheese ( which is strong curdled milk ) ever after setled in him , as people , that have once surfeited violently of any meat , seldom arrive to brock it again . Now , as concerning those animals who lay up in store for winter , and seem therin to exercise a rational providence : who sees not , that it is the same humour , which moves rich misers to heap up wealth , even at their last gasp ; when they have no child nor friend to give it to , nor think of making any body their heirs ? Which actions , because they have no reason in them , are to be imputed to the passion or motion of the material appetite . In the doing of them these steps may be observed ; First the Object , presenting itself to the eye , provokes love and desire of it ; especially if it be joyn'd with the memory of former want : then , this desire stirs up the animal ( after he hath fed himself ) to gather into the place of his chief residence , as much of that desired object , as he meets with ; and when ever his hunger returning brings back into his fantasy the memory of his meat , it being joyn'd with the memory of that place ( if he be absent from it ) he presently repairs thither for relief of what presseth him ; ( and thus Dogs , when they are hungry , rake for bones they had hidden when their bellies were full . ) Now , if this food , gathered by such providence ( which is nothing else but the conformity of it , working upon him by his sense ) and layed up in the place where the owner of it resides , ( as the Corn is , which the Ants gather in Summer ) be easily portable ; he will carry it abroad with him , the first time he stirs after a long keeping in : for then nothing works so powerfully in his fantasy , as his store ; and he will not easily part from it , though other circumstances invite him abroad . From hence it proceeds , that . when a fair day comes after long foul weather , the Ants , who all that while kept close in their Dens with their Corn lying by them , then come abroad in the Sun , and carry their Grain along with them : or peradventure it happens , because the precedent wet weather hath made it grow hot , or musty , or otherwise offensive within ; and therfore they carry it out , as soon as themselvs dare peep abroad , which is , when the fair weather and heat of the day invites them out into the open air : and , before night , that they return into their holes , the offensive vapours of the corn are exhaled and dryd up , and move their fantasies no longer to aversion ; wherupon they carry it back again , having then nothing but their long contracted love to it , to work upon them . The like wherof men doing by discourse , to air their corn and keep it sweet , and the same effect following therin ; they will presently have it , that this is done by the Ants for the same reason , and by design . Then , the moisture of the earth swelling the grain , and consequently , making it begin to shoot at the ends , ( as we declared , when we spoke of the generation of Plants , and as we see in the moistning of Corn to make Malt of it ) those littte creatures , finding that part of it more tender and juicy , than the rest , nibble upon it there , and feed themselvs first with that , which consequently hinders the growth of the corn . And here again , men will contend that this must be done by providence and discourse ; to prevent , that their store should not grow out of their reach and changing nature , become useless to them in their need . To conclude , the Foreknowing of Beasts is nothing else , but their timely receiving impressions , from the first degrees of mutations in things without them : which degrees are almost imperceptible to us , because our fantasies & spirits have otherwise such violent agitations , more than theirs ; which hinder them from discerning gentle impressions upon them . If you be at Sea , after a long calm , a while before a gale blows to fill your Sails , or to be discernible by your sense in quality of wind , you shall perceive the Sea begin to wrinkle his smooth face that way the wind will come : which is so infallible a sign that a gale will come from that coast , as mariners immediately fall to triming their sailes accordingly ; and usually , before they can have done , the wind is with them ; shall we therfore saythat the Sea hath a providence , to foresee which way the wind will blow ? or that the corns upon our toes , or calluses , or broken bones , or joints that have been dislocated , have discourse & can foretell the weather ? 'T is nothing else , but that the wind rising by degrees , the smooth Sea is capable of a change by it , before we can feel it : and that the Air , being changed by the forerunners of worse weather , works upon the crasiest parts of our body , when the others feel not so small a change . So beasts are more sensible , than we ( for they have less to distract them ) of the first degrees of a changing weather : and that mutation of the air without them makes some change within them , which they express by some outward actions or gestures . Now , they who observe how such mutations and actions are constantly in them , before such or such weather , think they know beforehand , that rain ( for example ) or wind , or drought is coming ; according to the several signs they have mark'd in them . Which proceeds out of the narrowness of their discourse ; that makes them resort to the same causes , when ever they meet with like effects : and so they conceive , that things must needs pass in Beasts , after the same tenour , as they do in men . And this is a general and main errour , runing through all the conceptions of mankind , ( unless great heed be taken to prevent it , that , what subject soever they speculate on , whether it be of substances that have a superiour nature to theirs , or of creatures inferiour to them ; they are still apt to bring them to their own standard , and to frame such conceptions of them , as they would do of themselvs : As , when they will have Angels discourse , and move , and be in place , in such sort as is natural to men ; or when they will have beasts ratiocinate and understand , upon their observing some orderly actions perform'd by them , which in men would proceed from discourse and reason . And this dangerous Rock ( against which many fine conceptions suffer shipwrack ) whoever studies truth must have a main caution to avoid . Sed nos immensum spatiis confecimus aequor : Et jam tempus equum fumantia solvere colle . CONCLVSION . THus at last ( by Gods assistance ) we have climb'd up to the top of the Hill ; from whence looking down over the whole region of bodies , we may delight our selvs , with seeing what a height the weary steps we ascended by have brought us to . 'T is true , the path we have walk'd in , is of late so untrodden , and so overgrown with briars , as it hath not been without much labour , that we have made our way through . And peradventure , it may seem toilsome to others to follow us ; especially such as are not much enured to like journeys : but , I hope , the fruit , which both we and they are now arrived to gather of our pains , in this general view we have taken of the Empire of matter , and of corporeal agents , is such , as none of us hath reason to be ill satisfied with the imploying of them . For , what can more powerfully delight , or more nobly entertain an understanding soul , than the search and discovery of those works of nature ; which being in their effects so plainly exposed to our eyes , are in their causes so abstru●e and hidden from our comprehension , as ( through despair of success ) they deter most men from enquiring into them ? And I am perswaded , that , by this summary discourse ( short indeed , in regard of so large a scope , how ever my lame expressions may peradventure make it appear tedious ) , it appears evidently , that none of natures greatest secrets , wherof our senses give us notice in the effects , are so overshaded with an impenetrable veil , but that the diligent and wary hand of reason might unmask and shew them to us , in their naked and genuine forms , and delight us with the contemplation of their native beauties : if we had as much care and constancy in the pursuit of them , as we daily see men have in heaping up wealth , or in striving to satisfie their boundless ambitions , or in making their senses swim in the muddy lake of base and contemptible pleasures . For , who shall throughly consider and weigh what we have hitherto said , will plainly see a continual and orderly progress , from the simplest , highest , and most common conception that we frame of a Body in general , to the furthest and most abstruse effects , that in particular are to be found in any Body whatever : I mean , any that is meerly corporeal , without mixture of a nobler nature ; for , hitherto we have not moved , nor so much as look'd out of that Orb. He shall find one continued thread , spun out from the begining to the end : He will see , that the various twisting of the two species of Bodies , Rare and Dense , make the yarn , of which all things and actions within the sphere of matter are woven . And though peradventure , in the drawing out of the thread , there may be some little bracks ; or the stuff made of it be not every where so close wrought , as a better workman at more leisure might have done : yet truly , I believe , that the very consent of things throughout is such , as demonstrates , that the main contexture of the doctrine I have here touch'd is beyond quarreling at . It may well be that , in sundry particulars , I have not lighted on exact truth : and I am so far from maintaining peremptorily any thing I have here said , as I shall most readily hearken to whatever shall be objected against it ; and be as ready , upon cause , to desert my own opinions , and yield to better Reason . But withal , I conceive , that , as the failing of a brick here and there in the rearing of the walls of a house doth nothing at all prejudice the strength and security of the fabrick ; no more ( I hope ) will the slight escapes , which so difficult a task , as this is subject to , endamage or weaken the main body of what I have here deliver'd . I have not yet seen any piece upon this subject made up with this method ; begining from the simplest and plainest notions , and composing them orderly , till all the principal variety , which their nature is capable of , be gone through : and therfore it cannot be expected , but the first model of this kind ( and moulded by one distracted with continual thoughts of a much different strain ; and whose exercise , as well as profession , hath allow'd him but little commerce with books and study ) must needs be very rough hew'd , and require a great deal of polishing . Which whoever shall do , and be as exact and orderly in treating of Philosophy and Theology , as Mathematicians are in delivering their Sciences ; I assure my self , that Demonstrations might be made , and would proceed in them as currently , and the conclusions be as certain and full , as in the Mathematicks themselves . But , that is not all ; these Demonstrations would have the odds exceedingly of the other , and be to us inestimably more advantagious : for , out of them , spring much higher and nobler effects for mans use and life , than out of any Mathematical ones . Especially when they extend themselvs to the government of Man , as Man ; which is an art , as far beyond all the rules of Physick , or other government of our Body , or Temporal goods , as the End is beyond the Means we employ to gain it : for , all the others but serve instrumentally to this end , That we may live well ; wheras these immediately teach it . These are the fruits , in general , that I hope may in some measure grow out of this discourse , in the hands of equal and judicious Readers : but , the particular aim of it is , to shew what actions can proceed from a Body , and what cannot . In the conduct wherof , one of our chief endeavours has been to shew , that those actions , which seem to draw strongly into the order of bodies the unknown nature of certain Entities , named Qualities , either do or may proceed from the same causes which produce those known effects , that all sides agree , do not stand in need of any such mystical Phylosophy . And , this being the main hinge , upon which hangs and moves the full and clear resolving of onr main and great question , Of the immortallity of the Soul ; I assure my self , the pains I have taken in this particular will not be deem'd superfluous or tedious : and withall , I hope , I have employ'd th'em with so good succes , as henceforward we shall not be any more troubled with objections drawn from their hidden and incomprehensible nature , and that we stand upon even ground with those of the cnotrary opinion ; for , since we have shew d , how all actions may be perform'd among Bodies , without having any recourse to such Entities and Qualities as they pretend and paint out to us , 't is now their parts ( if they will have them admitted ) to prove that in nature there are such . Having then brought the Phylosophy of Bodies to these terms ; that which remains for us to perform is , to shew that those actions of our Souls , for which we call her a Spirit , are of such a nature as cannot be reduced to those principles , by which all corporeal actions are effected . For the proof of our original intent , no more than this can be exacted at our hands ; so that , if our positive proofs shall carry us yet beyond this , it cannot be denyd , but that we give over-measure , and illustrate with a greater light what is already sufficiently discerned . In our proceeding , we have nature preceding as , for laying for our ground the natural conceptions which mankind makes of Quantity , we find that a Body is a meer passive thing , consisting of divers parts , which by motion may be diversly ordered ; and consequently , that it is capable of no other change or operation , than such as Motion may produce , by various ordering the divers parts of it : And then , seeing that Rare and Dense is the primary and adequate division of Bodies ; it follows evidently , that what cannot be effected by the various disposition of rare and dense parts , cannot proceed or be effected by a pure body : And consequently , it will be sufficient for us to shew that the Motions of our Soules are such . And they , who will not agree to this conclusion , must take upon them to shew , that our first premise is defective : by proving that other unknown ways , are necessary , for bodies to be wrought on , or work by ; and that the motion and various ordering of rare and dense parts in them is not cause sufficient for the effects we see among them . Which whoever shall attempt to do , must remember , he has this disadvantage before he begins , that whatever has been hitherto discover'd 〈◊〉 the science of Bodies , by the help either of Mathematicks or Physicks , has all been resolvd and faln into this way which we declare . Here I should set a period to all further discourse conceurning this first Treatise of Bodies ; did not I apprehend , that the prejudice of Aristotle's Authority may dispose many to a harsh conceit of the draught , we have made . But , if they knew how little reason they have to urge that against us , they would not cry us down , for contradicting that Oracle of nature ; not only because he himself , both by word and example , exhorts us , when verity leads us another way , to forsake the tracts which our Forefathers have beaten for us ; so we do it with respect and gratitude for the much they have left us : nor yet because Christian Religion , as it will not hear of any man ( purely such ) free from sin , so it inclines to perswade us , that no man can be exempt from errour ; and therfore it savours not well to defend peremptorily any mans sayings ( especially if they be many ) as uncontroulable , ( howbeit I intend not to prejudice any person , that , to defend a worthy Authors honour , shall indeavour to vindicate him from absurdities and gross errors ) nor lastly , because it ever hath been the common practice of all grave Peripateticks and Thomists to leave their Masters , some in one article , some in another : But indeed , because , the very truth is , that the way we take is directly the same solid way , which Aristotle walked in before us : and they who are scandalised at us for leaving him are exceedingly mistaken in the matter , and out of the sound of his words ( not rightly understood ) frame a wrong sense of the doctrine he hath left us , which generally we follow . Let any unpartial Aristotelian answer , whether the conceptions we have delivered of Quantity , of Rarity and Density , of the four first Qualities , of the combinations of the Elements , of the repugnance of vacuities , be not exactly and rigorously Aristotles ? Whether the motion of weighty and light things , and of such as are forced , be not , by him as well as by us , attributed to extern causes ? In which all the difference between us is , that we enlarge our selvs to more particulars , than he hath done . Let any man read his Books of Generation and Corruption , and say , whether he doth not expresly teach , that Mixtion ( which he delivers to be the generation or making of a mixt body ( is done por minima , that is , in our language and in one word , by Atomes ; signifies , that all the qualities , which are natural ones following the composition of the Elements , are made by the mingling of the least parts or atomes of the said Elements ; which is in effect to say , that all the Nature of Bodies , their Qualities , and their Operations , are compassed by the mingling of atomes ; the shewing and explicating of which hath been our labour in this whole Treatise . Let him read his Books of Meteors , and judg whether he doth not give the causes of all the effects , he treats of there , by mingling and separating of great and little , gross and subtile , fiery and watery , aiery and earthy parts , just as we do . The same he doth in his Problems , and in his Perva naturalia : and in all other places , wherever he hath occasion to render Physically the causes of Physical effects . The same do Hippocrates and Galen : the same , their Master Democritus ; and with them the best sort of Physicians . The same do Alchymists with their Master , Geber ; whose Maxime to this purpose we cited above : the same do all natural Philosophers , either antient Commentators on Aristotle , or modern enquirers into natural effects , in a sensible and understandable way ; as who will take the paines to look into them will easily perceive . Wherfore let any judicious Reader , that hath look'd further into Aristotle than only upon his Logical and Metaphysical works , judg whether in bulk our Doctrine be not conformable to the course of his , and of all the best Philosophers that have been , and are ; though in retail or particulars , we somtimes mingle therewith our own private judgments : as every one of them hath likewise shewed us the way to do , by the liberty themselvs have taken to dissent in some points from their predecessours . And , were it our turn to declare and teach Logick and Metaphysicks , we should be forced to go the way of matter and forms and privations ; as Aristottle hath trodden it out to us , in his works of that strain . But , this is not our task for the present ; for , no man , that contemplates nature as he ought , can choose but see , that these notions are no more necessary , when we consider the framing of the Elements , than when we examine the making of compounded bodies : and therfore , these are to be set apart , as higher principles , and of another strain , than need be made use of for the actual composition of compounded things , and for the resolution of them into their material ingredients , or to cause their particular Motions ; which are the Subjects we now discourse of . Upon this occasion , I think it not amiss to touch , how the latter Sectatours , or rather pretenders , of Aristotle , ( for truly they have not his way ) have introduced a model of doctrine ( or rather of ignorance ) out of his words , which he never so much as dream'd of ; howbeit they alledge Texts out of him to confirm what they say ( as Hereticks do out of Scripture , to prove their Assertions ) . For , wheras he call'd certain Collections or Positions of things by certain common names ( as the Art of Logick requires ) , terming some of them Qualities , others Actions , others Places , or Habits , or Relatives , or the like : these his later followers have concieted , that these names did not design a concurrence of sundry things , or a diverse disposition of the parts of any thing , out of which some effect resulted ; which the understanding , considering all together , hath expressed the notion of it by one name : but have imagin'd , that every one of these names had , correspondent to it , some real positive Entity or thing , separated ( in its own nature ) from the main thing or substance in which it was , and indifferent to any other substance ; but , in all to which it is linked , working still that effect , which is to be expected from the nature of such a quality , or action , &c. And thus , to the very negatives of things , ( as to the names of points , lines , instants , and the like , ) they have imagined positive Entities to correspond : likewise , to the names of actions , places , and the like , they have framed other Entities ; as also to the names of colours , sounds , tasts , smells , touches , and the rest of the sensible qualitie , and generally to all qualities whatever Wheras , nothing is more evident , than that Aristotle meant by qualities no other thing , but that disposition of parts , which is proper to one body and not found in all ; as you will plainly see , if you but examine what beauty , health , agility , science , and such other qualities , are ( for by that name he calls them , and by such examples gives us to understand what he means by the word Quality ) : the first of which is nothing else but a composition of several parts and colours , in due proportion to one another : the next , but a due temper of the humours , and the being of every part of the body in the state it should be : the third , but a due proportion of the spirits and strength of the sinews : and the last , but order'd Phantasmes . Now , when these perverters of Aristotle have framed such Entities under that conception which nature hath attributed to substances ; they , immediately upon the nick , with the same breath that describ'd them as substances deny them to be substances : and thus they confound the first apprehensions of nature , by seeking learned and strained definitions for plain things . After which ; they are fain to look for glew and paste , to join these Entities to the substance they accompany : which they find with the same facillity , by imagining a new Entity , whose nature it is to do that which they have need of . And this is the general course of their Philosophy ; whose great subtilty and queint speculations , in enquiring how things come to pass , afford no better satisfaction , than to say upon every occasion , that there is an Entity which makes it be so . As , if you ask them , how a wall is white , or black ; They will tell you , there is an Entity or Quality , whose essence is to be Whiteness or blackness , diffused through the wall ? If you continue to ask , how doth whiteness stick to the wall . They reply , that it is by means of an Entity called Union , whose nature it is actually to joyn whiteness and the wall together . And then , if you enquire , how it comes to pass , that one white is like another ? They will as readily answer , that this is wrought by another Entity , whose nature is to be likeness , and it makes one thing like another . The consideration of which doctrine makes me remember a ridiculous Tale of a trewant School-boys Latine ; who , upon a time when he came home to see his friends , being asked by his Father , what was Latine for bread ? answer'd bredilus , and for beer ? beeribus , and the like of all other things he ask'd him , adding only a termination in bus , to the plain English word of every one of them : which his Father perceiving , and ( though ignorant of Latine , yet ) presently apprehending that the mysteries his son had learn'd deserv'd not the expence of keeping him at School , bade him immediately put off his hosibus and shoosibus , and fall to his old Trade of treading Morteribus . In like manner , these great Clerks do as readily find a pretty Quality or mood , wherby to render the nature or causes of any effect in their easy Philosophy ; as this Boy did a Bus to stamp upon an English word , and coyn it into his mock Latine . But , to be serious , as the weight of the matter requires , let these so peremptory pretenders of Aristotle shew me but one Text in him , where he admits any middle distinction ( such as those modern Philosophers do and must needs admit , who maintain the qualities we have rejected ) betwixt that which he calls Numerical , and that which he calls of Reason , Notion , or Definition , ( the first of which we may term to be of or in things , the other to be in our heads or discourses ; or , the One Natural , the other Logical ) : and I will yield that they have reason ; and I have groslly mistaken what he has written , and do not reach the depth of his sense . But this they will never be able to do . Besides , the whole scope of his Doctrine , and all his discourses and intentions , are carry'd throughout , and built on the same foundations , that we have laid for ours . Which being so , no body can quarrel with us for Aristotle's sake : who , as he was the greatest Logician and Metaphysician and universal Scholar , peradventure that ever lived ; ( and so highly esteem'd , that the good turn , which Sylla did the world in saving his works , was thought to recompence his many outragious cruelties and tyranny ) , so , his name must never be mention'd among Scholars , but with reverence , for his unparalleld'd worth , and with gratitude , for the large stock of knowledge he hath enriched us with . Yet withal we are to consider , that , since his reign was but at the beginning of Sciences , he could not choose but have some defects and shortnesses , among his many great and admirable perfections . SECOND TREATISE : DECLARING THE NATURE AND OPERATIONS OF MANS SOUL : OUT OF WHICH THE IMMORTALITY OF REASONABLE SOULS IS CONVINCED . LONDON , Printed in the Year , 1669. PREFACE . 'T Is now high time for us to cast an Eye on the other Leaf of our Accounts ; or peradventure , I may more properly say , to fall to the perusal of our own accounts : for hitherto , our time and pains have been taken up , in examining and casting the accounts of others ; to the end , that , from the Foot and Total of them , we may drive on our own the more smoothly . In ours then , we shall meet with a new Capital ; we shall discover a new World , of a quite different strain and nature from that , which all this while we have imploy'd our selves about . We will enter into them , with taking a survey of the great Master of all that large Family , we have so summarily view'd ; I mean of Man , as Man : that is , not as he is subject to those Laws wherby other bodies are govern'd , ( for therin he hath no preeminence , to raise him out of their throng : but as he exceeds the rest of Creatures subject to his managing , and rules over nature her self ( making her serve his designes , , and subjecting her noblest powers to his Laws ) and is distinguish'd from all other creatures whatever . To the end we may discover , whether that principle in him , from whence those actions proceed which are properly his , be but some refined composition , of the same kind we have already treated of : or whether it derives its Sourse and Origine from some higher Spring and Stock , and be of a quite different nature . Having then , by our former Treatise , master'd the oppositions , which else would have taken arms against us , when we should have been in the midst of our edifice ; and clear'd the objections which lay in our way , from the perverse Qualities of the Souls Neighbours , the several Common-wealths of Bodies : we must now begin with David , to gather together our Materials , and take a survey of our own provisions : that so we may proceed , with Solomon , to the sacred building of Gods Temple . But , before we go about it , it will not be amiss , that we shew the reason why we have made our Porch so great ; and added so long an entry , that the house is not likely to have therto a correspondent bulk : and when the necessity of doing so , shall appear , I hope my pains will meet with a favourable censure , and receive a fair admittance . We proposed to our selves to shew , That our Souls are immortal : wherupon , casting about to find the grounds of Immortality , and discerning it to be a negative , we conceiv'd that we ought to begin our search , with enquiring what Mortality is , and what be the causes of it . Which when we should have discover'd , and brought the Soul to their test ; if we found they trench'd not upon her , nor any way concern'd her condition ; we might safely conclude , that of necessity she must be immortal . Looking then into the causes of mortality , we saw that all Bodies round about us were Mortal ; whence , perceiving that Mortality extended it self as far corporeity , we found our selvs obliged , if we would free the Soul from that Law , to shew that she is not corporeal . This could not be done , without enquiring what corporeity was . Now , it being a rule among Logicians that a definition cannot be good , unless it comprehend and reach to every particular of that which is defined ; we perceiv'd it impossible to know compleatly what a Body is , without taking a general view of all those things which we comprise under the name and meaning of Bodies . This is the cause we spent so much time in the First Treatise ; and I hope to good purpose : for , there we found , that the nature of a Body consisted in being made of parts ; that all the Differences of Bodies are reduced to having more or less parts , in comparison to their substance , thus and thus order'd : and lastly , that all their operations are nothing else but Local Motions , which follows naturally out of having parts . So , as it appears evidently from hence , that , if any thing have a being , and yet have no parts , it is not a body , but a substance of another quality and condition : and consequently , if we can find the Soul's being to be without parts , and that her operations are no local translation ; we evidently conclude her to be an immaterial or spiritual substance . Peradventure it may be objected , that all this might have been done a much more shorter way than we have taken ; and that we needed not have branc'd our discourse into so many particulars , nor driven them so home as we have done : but might have taken out our first rise from this ground , which is as evident , as light of reason can make it ) that , seeing we know bigness and a body to be one and the same , as well in the notion as in the thing : it must of necessity follow , that what hath not parts , nor works , nor is wrought upon by Division , is not a Body . I confess , this Objection appears very reasonable ; and the consideration of it weigh'd so much with me , as , were all men of a free judgment and not imbued with artificial errours , I would , for its sake have saved my self a great deal of pains : but I find ( as in the former Treatise I have frequently complain'd ) that there is crept into the world a Fansy so contrary to this pregnant truth , and that it is so deeply setled in many mens minds ( not of the meanest note ) as all we have said is peradventure too little to root it out . If any ( satisfied with the rational Maxime we even now mentioned , therfore not deeming it needful to employ his time in reading the former Treatise ) should wish to know , how this is come to pass : I shall here represent to to him the Summe of what I have , more at large , scatter'd in several places of the former Treatise . And , shall intreat him to consider , how Nature teaches us to call the Proprieties of things , wherby one is distinguished from another , the Qualities of those things : and that , according to their varieties , they have divers names suited out to divers of them : some being called Habits , others Powers , and others by other names . Now , what Aristotle and the Learned Grecians meant by these things is clear , by the examples they give of them : they term Beauty and Health , Habits : the Dispositions of our Bodies to our Bodily Motions , Powers : as Strength ( which is the good temper of the Sinews ) a Power , and Agility a Power ; so they use the names of the Concoctive , the Nutritive , the Rentitive , the Excretive , Power : the health of the Eyes , the Ears , the Nostrils , &c. they call the Powers of Seeing , of Hearing , of Smelling , &c. and the like of many others . But , later Philosophers , being very disputative , and desiring to seem ignorant of nothing , ( or rather , to seem to know more , than any that are gone before them , and to refine their conceptions ) have taken the Notions ( which by our first Masters were set for common and confused explications of the Natures , to serve for conveniency and succinctness of Discourse ) to be , truly and really , particular Entities , or things of themselves : and so have filled their Books , and the Schools with unexplicable opinions , out of which no account of Nature can be given ; and which is worse , the way of searching on is bar'd to others , and a mischievous Error grown into mens beliefs that nothing can be known . By this means they have choak'd the most plain and evident definition of a Body : bringing so many instances against it , that unwary men are forced to desert and deny the very first Notions of Nature and reason , For , in truth , they turn all Bodies into Spirits , making ( for example ) Heat , or Cold , to be of it self indivisible , a thing by it self , whose nature is not conceivable ; not the disposition or proportion of the parts of that body which is said to be hot or cold , but a real thing , that hath a proper Being and Nature peculiar to it self : wherof they can render you no account ; and so it may as well be against the notion of a body , as not . For , if Light , the vertue of the Loadstone , the power of Seeing , Feeling , &c. be things that work without time , in an instant ; if they be not the dispositions of parts , as parts , ( whose nature is to be more or less , to be next or far off , &c. ) how can it be truly said , that the notion of a Body is to be of Parts ? For , if this be a true definition of a Body , it follows that all corporeal qualities and actions must likewise be some disposition and order of parts , as parts : and that what is not so , is no body , nor bodilily quality or propriety . This , then , was it that obliged me to go so far about , and to shew in common how all those effects , which are so much admired in bodies , are or may be made and continued by the sole Order of Quantitative Parts and Local Motion : this hath forced us to anatomize Nature , and to begin our dissection with what first occurrs to our sense from a body . In doing which , out of the first and most simple notion of Bigness or Quantity , we found out the prime division of Bodies , into Rare and Dense : then , finding them to be the Qualities of Dividing and of being Divided ( that is , of local motion ) , we gain'd knowledge of the common properties of Gravity and Levity , from the combination of these we retrived the four first Qualities , and by them , the Elements . When we had agreed how the Elements were made , we examin'd how their action and composition raises those Second Qualities , which are seen in all Mixt bodies and make their divisions . Thence proceeding into the operations of life , we resolv'd they are composed and order'd meerly by the varieties of the former : nay , that Sense and Fantasy ( the highest things we can discern out of man ) have no other sourse , but are subject to the Laws of Parts , and of Rarity and Density . So that in the end , we became assured of this important Maxime , that nothing whatever we know to be a Body can be exempted frow the declared Laws and orderly motions of bodies . To which , let us add two other positions , which fell also within our discovery ; the First , that it is constantly founded in nature , that none of the bodies we know move themselvs , but their motion must be founded in some thing without them ; the Second , that no body moves another , unless it self be also moved : and it will follow evidently out of them , ( if they be of necessity and not prevaricable ) , that some other principle beyond bodies , is required , to be the root and first ground of motion in them ; as Mr. White hath most acutely and solidly demonstrated , in that excellent Work I have so often cited in my former Treatise . But 't is time we should fall to our intended discourse ; leaving this Point setled , by what we have already said , that , if we shew our Soul and her operations to be not-composed of parts , we also therin conclude , that she is a Spiritual Substance , and not-a body . Which is our design and intentio● in this Treatise . And , for this intent , we must look upon those actions of Man , which are peculiarly his ; and upon those things which result out of them , and are call'd Opera or labores Hominum : as Houses , Towns , Tillage , Handicrafts , Arms , Ships , Common-wealths , Armies , Books , and the like ; in which Great Mens lives and thoughts have been spent . In all these we find one general thrid to run quite through them , and that all of them are composed of the same stuff , and built upon the same foundation ; which is a long Chain of Discourses , where every little part or Link is that which Scholars call a Syllogism : and Syllogisms we know are framed of Enuntiations , and they of single or uncomposed Apprehensions ; all which are actions wrought by the Understanding of a man. But beyond these , we cannot proceed to any further sub-division of parts , and continue our selvs within the Orb of Humane Actions ; for simple apprehensions cannot be further resolv'd into other parts , beyond the degree of apprehensions and yet still remain actions to a peculiar man. So that , we may be sure , we shall have left nothing out to enquiry concerning Mans actions , as he is man , if we begin with anatomizing his first bare apprehensions ; and so go on by degrees , compounding them , till we come to faddom th●se great and admirable machines of Books and Works , which h● ( as I may say ) weaves out of his own bowels ; and the like of which is done by no other creature whatever , upon the face of our contemptible Earth . These then ( which are all comprised under the names of Apprehensions , of Enunciations or Judgments , and of Discourses ) shall be the Subject of this second Treatise : and in it , we will first consider these operations in themselvs ; which done , we will endeavour to prove , out of the nature and manner of performing them , that the Souls to whom they belong are Immaterial and Immortal . SECOND TREATISE : DECLARING The nature and operations of Mans Soul. CHAP. I. Of simple Apprehensions . THat we may duly understand what a right Apprehension is , let us consider the preeminence that a man , who apprehends a thing rightly , hath over him who misses of doing so . This latter can but rove wildly at the nature of the thing he apprehends : and will never be able to draw any operation into act , out of the apprehension he hath framed of it . As for example , if a man be to work upon Gold , and , by reason of its resemblance to brass , hath form'd an apprehension of Brass , instead of an apprehension of Gold ; and then ( knowing that the action of fire will resolve Brass into its least parts , and sever its moist from its dry ones ) will go about to calcine Gold in the same manner as he would do Brass : he will soon find that he loses his labour ; and that ordinary fire is not an adequate Agent , to destroy the homogeneal nature and sever the minute parts of that fixed mettal : All which happens , out of the wrong apprehension he hath made of Gold. Wheras on the other side , he that apprehends a thing rightly , if he pleases to discourse of what he apprehends , finds in his apprehension all the parts and qualities which are in the thing he discourses of . For example , if he apprehends rightly a Knife , or a Beetle , or a Sieve , or any other thing whatever : in the Knife he will find Haft and Blade ; the Blade of iron , thick on the back and thin on the edg , temper'd to be hard and tough , thus beaten , so ground , in such manner softned , thus quenched , and whatever else concerns the Being or making of a Knife . And all this he draws out of his notion or apprehension of a Knife ; which is , that 't is An instrument fitted to cut such and such things , in such a manner : for , hence he finds , that it has a Haft , fit to hold it by in ones hand , to the end it may not hurt the hand , whiles it presses upon the Knife ; and that the Blade is apt to slide in betwixt the parts of the thing which is to be cut , by the motion of being pressed or drawn by the hand : and so he proceeds on , descending to the qualities of both parts ; and how they are to be joyn'd , and held fast together . In the like manner , he discourses of a Beetle , a Sieve , or whatever else comes in his way . And he doth this , not only in such manufactures as are of mans invention ; but ( if he be capable ) he doth the like in Beasts , in Birds , in Trees , in Herbs , in Fishes , in Fossiles , and in what creature soever he meets within the whole extent of nature . He findes what they are made for ; and , having discover'd Natures aim in their production , he can instruct others what parts and manner of generation they have , or ought to have : and , if he , that in this manner apprehends any thing rightly , hath a mind to work upon it , either to make , or use and order it to some end of his own : he is able , by his right apprehension , to compare it to other things , to prepare what is any way fitting for the making of it , to apply it to what it will work its effect upon , and to conserve it from what may wrong or destroy it . So , if he have framed a right apprehension of a Sieve , he will not employ it in drawing water ; if of a Beetle , he will not go about to cut with it : neither will he offer , if he have a due apprehension of a Knife , to cut stone or steel with it , but wood , or what is softer . He knows what will whet and maintain the edge of it ; and understands what will blunt or break it : In fine , he uses it in such sort , as the Knife it self ( had it knowledg and will ) would wish to be used ; and moves it in such a manner , as , if it had power of motion , it would move it self . He goes about the making of it , even as Nature would do , were it one of her Plants : and in a word , the Knife , in this apprehension made in the man , hath those causes , proprieties , and effects , which are natural to it , and which nature would give it , if it were made by her ; and which are proportionable to those parts , causes , proprieties , and effects , that Nature bestows on her children and creatures , according to their several essences . What then can we imagine , but that the very nature of a thing apprehended is truly in the man who apprehends it ? And that , to apprehend ought is to have the nature of that thing within ones self ? And that man , by apprehending , becomes the thing apprehended ; not by change of his nature to it , but by assumption of it to his ? Here peradventure some will reply , that we press our inference too far ; and will peremptorily deny the things real Being in our mind , when we make a true and full apprehension of it : accounting it sufficient for our purpose , that some likeness or image of the thing be there ; out of which we may drawall these , whether contemplations or works , or disposals of the thing . But , by that time this objection is throughly look'd into , and so much as they allow duly examin'd , I believe we shall find our quarrel to be only about the word , not the matter ; and that indeed both of us mean the same though diversly conceiv'd , their expression , in what they grant , importing in substance the same as ours : which , 't is true , they first deny in words ; but that may be , because the thing is not by them rightly understood . Let us then discuss the matter particularly . What is likeness , but an imperfect unity between a thing and that which 't is said to be like to ? If the likeness be imperfect , 't is more unlike than like to it : and the liker it is , the more 't is one with it ; till at length , the growing likeness may arrive to such a perfection , and to such an unity with the thing 't is like to , that then it shall no longer be like , but is become wholly the same with that formerly it had but a resemblance of . For example , let us consider , in what consists the likeness to a Man , of a Picture , drawn in Black and White representing a Man : and we shall find , 't is only in the proportion of the limbs and features ; for the colours , the bulk , and all things else are unlike . But , the proportions are the very same , in a Man & in a Picture ; yet that Picture is but a likeness , because it wants bigness and colour : give it them , and nevertheless it will be but a likeness ; because it wants all the dimensions of corporeity or bulk , which are in a mans body . Add also those to it , and still it will be but a likeness or representation of a man , because it wants the warmth , the sostness , and the other qualities of , a living body , which belongs to a man : but if you give it all these , then it is no longer a likeness or image of a living creature , but a living creature indeed . And if peradventure this living creature continue still to be but the likeness of a man , 't is because it wants some perfections or proprieties belonging to a man ; and so in that regard 't is unlike a man : but , if you allow it all those : so that in nothing it be unlike , then your taking away all unlikeness takes away likeness too ; and as before , of dead , it became a living creature so now , of another living creature , it becomes a mans and is no longer , like a man. You see then plainly the reason , why that , which we call a like thing is not the same ; for in some part it is unlike : but if the likeness were complete in every regard , then it were no longer to be called like , but the very thing it self . And therfore we may conclude , that , if the likeness of a thing , which the objection allows to be in our knowledge , contains all that is in the thing known ; then it is in truth , no more a likness , but the very known thing it self : and so what they grant amounts to , as much as we require ; though at first they go about to exclude it . Haying thus concluded , that , when we apprehend any thing , that very thing is in Us , let us in the next place examine how it comes thither , and what it is there . Which we shall best do , by anatomising and looking narrowly into the nature of such apprehensions , as we daily make of things : 'T is true , we said even now , that we cannot divide the actions of mans mind , further than into Apprehensions ; and therfore we call'd them simple and uncomposed : and with good reason ; for , if we reflect upon the operations of our mind , we shall evidently perceive , that our bare apprehensions , and only they , are such . But withal , we must acknowledg , that all the apprehensions we make , of things coming unto us , by our Senses , are composed of other more single apprehensions , and may be resolv'd into them : all which are as it were the limbs and parts , that make up and constitute the other total one . Let us make use of our former example , & dissect the apprehension we make of a Knife . I find in my understanding , that it is a thing so long , so broad , so sharp , so heavy , of such a colour , so moulded , so temper'd , &c. as is fit to cut withall . In this total apprehension , I discover three kinds of particular apprehensions ; every one more simple and refined than the other . The highest of them , and the foundation upon which the others are built , is the notion of Being ; which is of so high and abstracted a nature , that we cannot retrive words to express in what manner we conceive it : but are fain to content our selves with the outward sound of a word , by which , without describing our own , we stir up the like conception in another ; and that is the word , Is , by which we intimate the Being of the thing we apprehend . And this notion can be in our mind , without infering any other : and therefore is the simplest of all others ; which , of necessity , must imply it , and cannot be without it , though it can be without them . Our next apprehension is of that which hath Being ; and is expressed by the word Thing . This is not so simple as the former ; for it is composed of it , and of what receives it ( of Being and what hath Being ) : yet it is much simpler than the next degree of apprehensions , which is caused in our mind by the great variety of things , that come thither through our senses ; and can be conceiv'd without any of them , though none of them can without it . For , I can have in me the notion of a thing , abstracting from all accidents whatever ( as , magnitude , figure , colour , resemblance , or the like ) ; but , I cannot conceive it to be long , or sharp , or blew , &c. without allowing it first to be somewhat or something , so affected : so that the apprehension of a thing , or of that which hath Being , is the Basis of all our other subsequent apprehensions ; as the apprehension of Being is the Basis of the apprehension of a thing . For , had it not Being , it were not a thing , and were it not a thing , it could not be said to be a long thing or a sharp thing , nor indeed , that it were long or sharp ; for to be so includes Being , and what hath Being is a Thing . And thus we may observe , how the bulk of our apprehensions is composed of somthing adventitious , and of somthing formerly within us : which is of a very different nature from all the others ; and yet so fitted and necessary to them , that none of them can be without it , though it not only can be , but is best conceiv'd without relation to any of them . We shall easily discern , of how different a strain this conception of Being is from all others , that enter by our Senses , ( as from the conceptions of colours , of sounds , and the like ) ; if we but reflect upon that act in us which makes it , and then compare it with the others . For , we shall find , that all they consist in or of certain respects betwixt two things ; whereas this of Being is an absolute and simple conception of it self , without any relation to ought else : and cannot be described or expressed with other words , or by comparing it to any other thing ; only we are sure , we understand and know what it is . But , to make this point the clearer , it will not be amiss , to shew more particularly , wherin the other sorts of apprehensions are different from this of Being : and how they consist in certain respects between different things , and are known only by those respects ; wheras this is known only in it self , abstracting from all other things whatever . An example will do it best . When I apprehend the whiteness in the Wall , I may consider how that white is a thing which makes such an impression upon my fantasy ; and so accordingly , I know or express the nature of white , by a respect or proportion of the wall to work upon my fantasy . In like manner , if we take a notion that arises out of what enters immediately by our senses , ( for , by joyning such also to the notion of Being , we make ordinary apprehensions ) ; we shall find the same nature : as , when I consider how this white wall is like to another white wall ; the apprehension of likeness that I have in my mind is nothing else but a notion , arising out of the impression which both those walls together make upon my fantasy . So that , this apprehension is , as the former , a certain kind of respect or proportion of the two walls to my imagination : not as they make their impressions immediately upon it ; but , as another notion arises , out of comparing the several impressions which those two white walls made in it . Let us proceed a little further , and examine what kind of thing that is , which we call respect or proportion ; and where it resides . We shall find , that there is a very great difference , between what it is in it self , or in its own essence ; and what it is in the things that are respective . For , in them , it is nothing else but the things being plainly and bluntly what they are really in themselvs : as for example , two white walls to be like is , in them , nothing else , but each of them to be white ; and two quantities to be half and whole is , in thē ; nothing else , but each quantity to be just what it is . But a respect , in its own nature , is a kind of tye , co mparison , tending , or order , of one of those things to another ; and is no where to be found in its formal subsistence , but in the apprehensiou of man : & therfore it cannot be described by any similitude , nor be expressed by any means , but ( like Being ) by the sound of a word , which we are agreed on to stir up in such a notion . For in the things , it is not such as our notion of it is , ( which notion is that we use to express by Prepositions and Conjunctions , and which Aristotle & Logicians express in common , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ad ) & therfore there is nothing out of us to paint it by ( as I could do white or square , or round , or the like , because these have a beings in the things that are white , or square , &c. & consequently they may be expressed by others of the like nature ) : but the likeness that one white hath to another , or the respect that either of them hath to mans imagination , is only in man ; who , by comparing them , gives birth to the nature and being of respect . Out of this discourse , we may collect two Singularities of Man ; which 't will much import us to take particular notice of . One is , that Being or a thing ( the formal notion of which is merely Being ) is the proper affection of man. For , every particular thing is in him , by being ( as I may say ) grafted upon the stock of Existence or being . And accordingly we see , that whatever we speak of we say ) is something , and whatever we conceive we give the nature of a thing ( as when we have said , the wall is white , we frame whiteness as a thing ; so immediately before speaking of Respect , we took respect as it were a thing , and enquired , where it is ) : so that 't is evident , all the negotiation of our understanding trades in all that is apprehended by it , as if they were things . The other Singularity we may observe in man is that he is a cōparing power : for all his particular knowledges are nothing else but respectsa nd comparisons between particular things ; as for example , for a manto know heat , or cold , &c. is to know what effects fire or water , &c. can work upon such or such bodies . Out of the first of these proprieties it follows , that what effects a man , or makes impression upon his understanding , doth not therby lose its own peculiar nature , nor is modified to the recipient : the contrary of which , we see happens perpepetually in bodies . Observe the sustenance we take ; which , that it may become part of our body , is first changed into a substance like our body , and ceases being , what it was . When water or any liquid body is receiv'd into a vessel ; it loses its own figure , & puts on the figure of the vessel it is in . If heat enters into a body , that is already hot , that heat becomes therby more heat ; if into a cold body , it is converted into warmth . And , in like manner , all other corporeal things are accommodated to the quallities of the recipient ; and in it they lose their own proper terms and cosistences : but what comes into the understanding of a man is so received by , or joyn'd to him , that it still retains its own proper limitations and particular nature notwithstanding its assumption to him . For , Being is joyn'd to every thing there ; since as we have said ) 't is by Being , that any thing comes thither : & consequently , this stock of Being makes every graft , that is inoculated into it , Be what of its own nature it is . For , Being joyn'd to another motion , doth not change that notion , but makes it be , what it was befo●e ; since , if it should be changed , Being were not added to it : as for example , add Being to the notion of knife , and it makes a knife , or that notion to Be a knife ; and if , after the addition , it doth not remain a knife , it was not Being that was added to a knife ! Out of the later of the singularities proper to man , it follows , that a multitude of things may beunited in him , without suffering any confusion among themselvs ; ) but every one of them will remain with its proprieties , and distinct limitations . For so of necessity , it must be , when that which unites them to him is the comparing them to something besides themselvs : which work could not be perform'd , unless what is to be compared retain exactly its own nature , wherby the comparison may be made no more , than one can weigh two quantities one against another , unless he keep asunder what is in each seal , and keep all other weights from mingling with them . And accordingly we see , that we cannot compare black to white , or a Horse to an Oxe ; unless we take together the properties , by which black differs from white , or an oxe from an horse : and consequently they must remain unmingled and without confusion , precisely what in themselvs they are , and be indifferent in the sight of the comparer . But indeed , if we look well into the matter , we shall find , that , setting aside the notion of Existence or Being , all our other notions are nothing else but comparisons and respects : and that , by the mediation of respects , the natures of all things are in us ; and , by the varying of them , we multiply our Notions . Which in their first division ) that reduces their several kinds into general heads ) increase into the Ten famous Tribes , that Logicians call Predicaments : and they comprehend under them all the particular notions that man hath , or can have ; according to the course of knowledge in this life . Of which Predicaments the seven last are so manifestly respective , that all men acknowledg them to be so . Substance we have already shew'd to have a respect to Being . Quantity we proved ( in the first Chapter of the former Treatise , of the Nature and Operation of Bodies ) to consist in a respect to Parts . Quality is divided into four branches : wherof , Power is clearly a respect to that over which it hath power , or from which it may suffer : Habite is a respect to the substance wherin it is ; as being the property by which it is well or ill , conveniently or inconveniently affected , in regard of its own nature ( as you may observe in health , or sickness , or the like ) : The Passible Qualities are those we have explicated , in discoursing of the Elements and of Mixts ; and whose natures , we have there shew'd , , consist in respects of acting or suffering : Figure or shape ( which is the last branch of the division of the Predicament of Quality ) is nothing else , but a certain disposition of one part of a body to another . And so you see , how all the Ten Predicaments consist purely in diversity of Respects : & by consequence , all our conceits and notions ( excepting that of Being , which is the stock upon which all the rest are grafted ) are nothing else but various respects ; since all of them whatever are comprised under those general heads . Concerning which , we shall not need to dilate our selvs any further ; seeing they are to be found in Aristotle , and his Commentators , largely discours'd of In the next place , let us observe , how our understanding behaves it self , in considering and apprehending these Respects . We have already declared , that the variety of our notions arises out of the respects which divers things have to one another . Hence will follow , that , of the same thing , we may have various notions : for , comparing it to different things , we shall meet with different respects between them ; and consequently , we shall consider the same thing , under different notions . As when we consider an Apple , under the notions of greenness , of sweetness , of roundness , of mellowness , &c. as we have amply declared in the First Treatise ; and therfore need not here enlarge our selvs any further upon this particular . Now , these notions are so absolutely sever'd one from another , & every one of them hath such a compleatness within it self ; that we may use any one of them , without medling at all with any of the others . And this we do two several ways : One , when our manner of appehension determins us to one precise notion , which is so sum'd up within it self , as it not only abstracts from all other notions , but also quite excludes and admits no society with them : The other , when we consider a thing under a determinate notion , yet in such a manner , that though we abstract from all other notions , nevertheless we do so , rather by neglecting , than by excluding them ; and , even in the manner of our expression of it , we insinuate that there are other notions ( without specifying what ) belonging to it . Of the first kind of notions are Whiteness , Weight , Heat , and such like ; whose names are call'd abstracted terms : which , though they rise out of our comparing the things that are white , heavy , hot , &c. to our fantasy , or to other things ; yet these notions are so precise and shut up within themselvs , that they absolutely exclude all others , ( as of long , short , square , rough , sharp , or whatever else ) which may in the things accompany the whiteness , weight , heat , &c. that our consideration is then busied only with . Of the second kind of notions are white , heavy , hot &c. whose names , expressing them , are call'd Concrete Terms : which , though they cause in us no other apprehensions , than of whiteness , weight , heat , &c. yet they are not so rigorously paled in , as the others are , from admitting society with any besides ; but imply tacitely , that the thing which is white , heavy , hot , &c. hath , besides that , some other consideration belonging to it ( whatever it be ) which is not expressed . Now , in this later abstraction , it happens somtimes , that the notion expressed hath but an accidental connexion with the other notions , that are in the thing unexpressed : as for example , 't is meerly accidental to the white wall , as it is white , to be high , or low , of stone , of plaister , or the like . But , otherwhiles , the expressed notion is so essential to the concealed ones , that they cannot be without it : as , when we apprehend a cloven foot , though this apprehension abstracts from all other notions besides cloven-footedness ( if so I may say ) ; yet , ( as above we have declar'd ) 't is in such a manner , that it implyes other considerations , not yet expressed , in that cloven foot . Among which , some may be of that nature , that they cannot have a being without pre-supposing cloven-footedness ; but others may be meerly accidental to that notion . As ( for instance sake ) let one be , that the foot is cloven into three parts ; and let another be , that it is black or hairy : of these , this later notion , of black or hairy , is of the first kind of abstractions , which we said had but an accidental connexion with that which comprehended them without expressing them ( for , other things besides the cloven foot may be black or hairy ; as height or lowness , to be of stone or of plaister , may belong to other structures besides the white wall ) ; but to be cloven footed into three parts so necessarily depends of being cloven footed in general , ( which implyes this particular ) and so directly includes it , as it cannot subsist without cloven-footedness . For , though we may conceive a foot to be cloven , without determining in our apprehension , into how many toes it is cloven ; yet we cannot conceive it to have three , four , or five toes , without apprehending it to be cloven . So that , in such like apprehensions , the notion expressed is so essential to the notion that 's conceal'd and added to it , as the concealed one cannot be conceiv'd without the expressed one ; and whenever it is mention'd , the other is necessarily also brought in and affirm'd with it . Now , some of these later kinds of notions , ( in which what is expressed is essential to what is concealed ) may be of such a nature , as to be capable of receiving the addition of sundry other notions , so repugnant to one another , that they cannot agree together in one subject ; and yet that general notion , without determining any of the others , be indifferent to the contrary additions that include it , and belong as much to any one , as to any them : and so consequently , whatever may be affirm'd , & is true , of the primary notion , may as well be affirm'd , & is as true , of the several particulars , arising out of the repugnant additions . Such a notion Logicians term an Universal one : that is , one that reaches , indifferently and equally , to all the particulars comprised under ●t . As for example , to the notion of a living creature may be added the notions of Reasonable & Unreasonable : which first notion when it is barely expressed determines no one of the two secondary notions , more than the other , but is alike indifferent to either : and whatever belongs to a Living Creature belongs entirely both to a Man and to a Beast : yet no one thing can be both Reasonable and Unreasonable . In like manner , when I say , a man is a discursive creature , under this word man there lies a notion , by which may be signifi'd any particular man , as Thomas , John , William , &c. though of it self , it determine no one man whatever & consequently , every one of these particular men , must be allow'd to be a discursive creature , because the being such belongs to the notion of man , and that notion to all the particulars of Thomas , John , William , &c. and yet no particular man can be both Thomas and John , or John and William , &c. In this kind of notion , we may observe yet one propriety more : which is , that of it self , and in its common term , it doth not cause ones thought to range to several objects , nor imply's that there are many particulars comprised under it ; yet , if there be never so many , that conceit will fit them every one , & if there be but one , still it will be no less accommodated to that one . As for example , He that makes a right apprehension of a Sun , doth not by that conception determine , whether there be many Suns or but one : and if every one of the Stars ( which we call fixed ) be Suns to other Earths , it fits them all ; and if there be no other Sun , than that which shines to us , it is satisfied and taken up with that . So likewise , before the production of Eve , the notion of a man was as fully taken up by Adam alone , as it is now by his numerous progeny that fills the world : nor doth our understanding , when that term is pronounced consider ( out of the force of the term ) whether there be many men , or only one . Another propriety in mans apprehension , not much unlike to this , is , that he is able to comprise a Multitude in one indivisible notion ; and yet , that notion shall express the multiplicity of what it contain● . As we see in Numbers , where the indivisible conception of ten , a hundred , a thousand , &c. plainly expresses the subject to be many ; & yet that notion of the number binds them up ( as I may say ) into one bundle , that in it self admits no division , nor will permit that the least part be taken from it : for , if it be , the whole bundle is destroy'd and vanishes ; as when I take ten , if one be diminish'd from it , it is no longer ten , but nine . It fares in like manner with the conceptions we frame of All and Every one , as it doth with Numbers : for , if but one be deficient , it is but a part , and not all , or every one . So that these notions do indivisibly terminate a Multitude . And , like to this notion is the name or term whole ; in respect of things which as yet have not division , but are capable of being divided : for , it is so rigorous , that if the least atome or thought , be wanting , it is no longer the whole , but only a part . And , this is as much as at present appears needfull to be said , concerning Single apprehensions . Unless I be permitted to add , for a conclusion , this little note , ( which peradventure might have been more properly set down in another place , where we discoursed of Being ; but that it occurr'd not then to me ) ; that , Apprehension being rooted in the nature of Being , the power of it spreads it self as far as the extent of Being : and consequently reaches to all things whatever ; for , whatever is a thing , hath Being , and that to which Being doth not reach is nothing . Nay , it is not limited there , but grasps even at nothing , and aimes to make a notion of it ; and plants its generation , multiplying it self by negations of whatever is . Hence we have the notions of Deafness , Dumbness , Blindness , Lameness , Baldness , Death , Sin , and of all Evils whatever ; by the want of such Goods , as are sensible to us . CHAP. II. Of Thinking , and Knowing . HAving thus declared the nature of single apprehensions , the method we have prescrib'd our selves requires , that we examine , in the next place , what effect the joyning them together may have : for , from thence spring Enuntiations or Judgments , which are in the next rank after simple Apprehensions , and the materials whereof Discourses are immediately framed ; as when of the two apprehensions , knife and sharp , we may make this Enunciation , the knife is sharp . In this enquiry the first thing that occurrs to us is , to consider in what manner two differing simple Apprehensions become joyn'd to one another . And we shall find , that they are not tyed together , like several distinct things , in one bundle , or like stones in a heap , where all that are compris'd under one multitude are yet circumscrib'd within their own limits , and thereby wholly distinguish'd from each other : but , that they are as it were grafted upon one stock , which , being common to both , gives the same life to both ; and so , becoming one with each of them , makes them to be one and the same thing between themselves . And this is the notion of Being or Existence , in the subject we speak of : which ( as we have already shew'd ) is the Basis and Foundation of all other Apprehensions , and , by being common and indifferent to all , is the fittest glew to unite those that are capable of such conjunction . And accordingly we see , that most of our speech runs upon this strain , that this is that , or doth that ( which is as much to say , as , is doing that ) , that Socrates is a man , or that Socrates runs , ( which signifies , is runing ) ; and the like : and , since our speech proceeds from the conceptions of our mind , 't is clear , that as the words which express Being or Existence joyn together the other words that we use , ( or at least , the greatest part of them ) ; so likewise in our mind , the Apprehension of Being is the glew that joyns our Apprehensions corresponding to our words . All which will appear to be said with great reason , if we reflect on it . For , when diverse apprehensions may be thus joyn'd together , it is indeed , that one and the same thing affecting us veral ways , and under different considerations , those different expressions beget different apprehensions in us , and so , till we examine the matter , every one of them seems to be a different thing : but , when we trace these streams up to the Fountain-Head , we discern that all of them belong to one and the same thing , and that , by being in that thing , they are among themselvs the very same thing , however they affect us variously ; and therfore may truly be said to be one , as indeed they are . And consequently , nothing is more fit to joyn together in our mind those different apprehensions , than the apprehension of Being ; which makes us apprehend as one thing those notions , which , really , and in the thing it self , are but one : as we have often touched , both in the former Treatise , and lately in this . For , this is the way to joyn things in the mind intelligently , and according to the proper nature of the mind ; which receiving impressions from things existent , ought to consider those impressions as they flow from the very things , and not as they are in the mind it self ; and , by mediation of those impressions , must take a survey of the things themselvs ; and not stay at the intellectual impressions they make in her . And consequently , must apprehend those things to be one in themselvs , ( though in us they be not so ) according to the course of our Original and Legitimate apprehensions of things , which is , as they are existent ; that is , as they are in their own nature , and in themselvs ; and not according to the discourses and secondary apprehensions we make of the images we find of them in our mind . And thus things are rightly joyn'd by apprehension : without caution in which particular , we shall run into great errors in our discourse . For , if we be not very careful herein , we are apt to mistake the use of the impressions we receive from things ; and to ground our judgments concerning them , according to what we find of them in our mind , and not according to what they are in themselvs : which two several considerations have quite different faces , though ( 't is true ) those impressions are made by the things , and are the only means by which we may rightly judg of them ; provided , that we consider them , as they are in the things , and not as they are in us . Now , this conjunction of apprehensions , by the mediation and glew of Being , is the most natural and fitting , not only in regard of the things , but even of us : for ( as we have already shew'd ) it is of all others the most common and universal , the most simple or uncomposed , and the most natural and deepest rooted in man. Out of all which 't is evident , that this union of apprehensions by the means of Being is , in truth , an Identification of them : for , Unity being a negation of multiplicity , it follows , that what is one , is the same : and this Identification is truly and naturally expressed by saying , that the one is the other . But , insisting a little further upon this consideration , how different apprehensions become joyn'd and united together by the notion of Being ; we may observe that this happens , not only to two single ones , but to more : according as more than two may belong to one thing ; and it may so fall out , that more than one be on either side the common ligament . Thus , when we say , A man is a discursive creature , or a rational Soul is an immortal substance ; the two apprehensions , of discursive and creature , are joyn'd together in a third , of Man , by the tye of one Being : and the two apprehensions , of Immortal and Substance , are likewise united to the two others , of Rational , and of Soul , by the ligament of one single Being : Evident it is then , that the extremes are united by one Being : but , how the two apprehenons , that are rank'd together on the same side of the ligament , ( as in our former examples , the apprehensions of Discursive & Creature , of Rational and Soul , of Immortal and Substance ) are between themselvs joyn'd to one another , is not so easy to express . 'T is clear , that it is not done by meer conglobation ; for , we may observe , that they belong , or are apprehended to belong , to the same thing ; ( and the very words that express them , intimate so much , by one of them being an Ajective ; which shews , they are not two things ; for , if they were , they would require two Substantives to describe them ; and consequently it follows that one of them must needs appertain to the other , and so both of them make but one thing . And , there is no doubt , but , in the inward apprehension , there is a variety correspondent to the variety of words which express it ; since all variety of words , that is made by intention , results out of some such variety of apprehensions . Therfore , since the words import , that the things have a dependance one of the other ; we cannot doubt , but that our apprehensions have so too . Which will be conceiv'd best , by looking into the act of our mind , when it frames such variety of apprehensions belonging to one thing , correspondent , to the variety in words of an Adjective glew'd to its Substantive ; and attending heedfully to what we mean , when we speak so . The Hebrews express this union , or comprising of two different apprehensions under one notion , by putting in the Genitive case the word which expresses one of them ; ( much like the rule in Lillie's Grammar , that When two Substantives come together , if they belong to the same thing , the one is put in the Genitive case ) : As when in the Scripture we weet with these words , the Judge of injustice , the Spence of wickedness , the man of sin , or of death ; which , in our phrase of speaking , signify an unjust Judge , a wicked Spence , and a sinful or dead man. In which 't is evident , that as well the manner of understanding , as of speaking , takes each pair of these notions to belong to one thing ; that is , to have both of them one and the same Existence , though there intervene not the formal expression of their being one . Thus we see , how one Being serves two different ways to joyn and unite several apprehensions : and , if we will examine all the negotiations of our understanding , we shall hardly find any notions so far distant , but may be brought together , either by the one of these ways , or by the other . But , this composition and joyning of several apprehensions by the glew of Being is not sufficient , to make us deem a thing to be really such , as their union paints in the mind , or as the words so tied together express in speech . Well may it cause us to think of the thing : but to think or deem it such an one ( which word , deeming , we shall be obliged hence forward to use frequently , because the word thinking is subject to equivocation ) requires the addition of somthing more , than barely this composition of apprehensions ; which unless they be kept straight by some level , may as well swarve from the subject , as make a true picture of it . Here then we are to examine , what it is that makes us think any thing to be such as we apprehend it . This we are sure of , that , when we do so , our actions , which proceed upon reason , and have relation to that thing , are govern'd and steer'd in every circumstance , just as if the thing were truly so , As for example , if a man really deem the weather to be cold , or that his body is distemper'd , he puts on warmer cloaths , or takes physick , though peradventure he is mistaken in both : for , his deeming them to be so , makes him demean himself as if really they were so . 'T is then evident , that , by such thinking or deeming , the nature conceiv'd is made an active principle in us . To which if we add , that all the knowledge we have of our Soul is no more , but that it is an active force in us ; it seems , that a thing , by having apprehensions made of it in our mind and being really thought agreeable to such apprehensions , becomes , ( as it were ) a part or affection of our Soul , and one thing with it . And this peradventure is the cause , why an understanding man cannot easily leave an opinion once deeply rooted in him ; but wrestles and strives against all arguments that would force him from it , as if part of his Soul or Understanding were to be torn from him : in such manner as a beast will cry and struggle to save his body , from having any of his limbs disjonted or pull'd in pieces . But , this observing the effect , which follows of our deeming a thing to be thus or so , is not sufficient to inform us , what it is that causes that deeming . We must therefore take the matter a little higher , and look into its immediate principles : and there we shall find , that 't is the knowing of what we say to be true , and the assurance that the things are as we deem them , which quiets our Soul , and makes it consent to them , and proceed to action upon that consent . Now , this knowledge is the most eminent part of deeming , and , of all our acquisitions , the most inseparable from us : and indeed , in rigour , it is absolutely inseparable by direct means ; however peradventure by indirect means it may be separated . Let us then consider how we attain to it , and how sometimes we fail in the purchase of it ; and what degrees of assurance or of probability there are between It and Error . To this intent , we may observe , that the greatest assurance and most eminent knowledge we can have of any thing is , of such Propositions as in the Schools , are call'd Identical ; as if one should say , John is John , or a man is a man : for , the truth of these propositions is so evident and clear , as it is impossible any man should doubt of them , if he understand what he saies ; and , if we should meet with one that were not satisfied of the verity of them , we would not go about to prove them to him , but only apply our selvs to make him reflect on the words he speaks , without using any further industry to gain his assent therto . Which is a manifest sign , that , in such Propositions , the apprehending or understanding them , is the same thing , as to know and consent unto them : or at the least , that they are so necessarily conjoyn'd , as the one follows immediately out of the other ; without needing any other cause to promote this effect , more than that a man be disposed , and willing to see the truth . So as we may conclude , that , to understand a Proposition , which carries its evidence with it , is to know it . And by the same reason , though the evidence of a Proposition should not at first sight be presently obvious to us ; yet , if with unfolding and explicating it , we come at length to discern it , the apprehending of it is the knowing it . We must therfore enquire , what it is that causes this evidence . And to that purpurpose , reflecting upon those instances we have given of Identical Propositions , we may in them observe , that evidence arises out of the plain Identification of the extremes that are affirm'd of one another : so that , in what Proposition soever the Identification of the extreme is plain , the truth of it is evident to us , and our mind is satisfi'd and at quiet ; as being assured that it knows it to be so , as the words say it . Now , all affirmative Propositions , by their form , import an Identification of their extremes ; for they all agree in saying , This is that . Yet they are not all alike in the evidence of their Identification : for , in some it shews it self plainly , without needing any further help to discover it ; and those are , without any more ado , known of themselvs , ( as , such Identical sayings , we even now gave for examples ) : others require a journey somwhat further about , to shew their Identification . Which if it be not so hidden , but that it may in the end be discover'd and brought to light ; as soon as that is done , the knowledge setled by them in the Soul is certain and satisfactory , as well as the other : but , if it be so obscure , that we cannot display the Identification of it ; then our mind suspends his assent , and i● unquiet about it , and doubts of the truth of it . In some Propositions , whiles he searches and enquires after the Identification of their extremes , peradventure he discerns , that it is impossible there should be any between them ; and then , on the other side , he is satisfi'd of the falsity of them : for , if a Proposition be affirmative , it must necessarily be a false one , if there be no Identification between the extremes of it . By this discourse , we have found two sorts of Propositions , which beget knowledge in us . One , where the Identification of the extremes is of it self so manifest , that , when they are but explicated , it needs no further proof : The other , where though in truth they be Identifi'd , yet the Identification appears not so clear , but that some Discourse is required to satisfy the understanding therin . Of the first kind are such Propositions , as make one of the extremes the Definition of the other , wherof it is affirm'd : as when we say , A man is a reasonable Creature ; which is so evident , if we understand what is meant by a Man , and what by a Reasonable Creature , as it needs no further proof to make us know it . And knowledge is begotten in us , not only by a perfect Identification of the extremes , but as well by an imperfect one : as when what is said of another is but part of its definition ; for example , if one should say , a man is a creature , no body that knows him to be a rational creature , ( which is his complete definition ) could doubt of his being a creature , because the being a Creature is partly Identifi'd to being a rational creature . In like manner , this obvious evidence of Identification , appears as well where a compleat Division of a thing is affirm'd of the other extreme , as where that affirmation is made by the totall or partial Definition of it : as when we say , Number is Even or Odd , an Enuntiation is True or False , and the like ; where , because what is said comprises the differences of the thing whereof it is said , 't is plain that one of them must needs be that , wherof we speak . Peradventure some may expect , that we should give Identical Propositions ( among others ) for examples of this plain evidence : but because they bring no acquisition of new knowledge to the Soul , ( the doing of which , and reflecting on the manner , is the scope of this Chapter ) I let them pass without any further mention ; having produced them once before , only to shew , by an undeniable example , what it is that makes our Soul consent to an enunciation , and how knowledg is begotten in her , that we might afterwards apply the force of it to other Propositions . Let us therfore proceed to the second sort of Propositions ; which require some Discourse , to prove the Identification of their Extreams . Now the scope of such Discourse is , by comparing them to some other third thing , to shew their Identification between themselvs ; for it shews , that each of them apart is identified with that new subject it brings in : and then our understanding is satisfied of their identity , and our Soul secure of that knowledg it thus acquires ; as well as it is of that which results out of those Propositions , which bear their evidence in their first aspect This negotiation of the understanding , to discover the truth of Propositions when it is somwhat hidden , ( which we call Discourse ) , as it is one of the chiefest & noblest actions of the Soul. So it challenges a very heedful inspection into it , and therfore we will allow it a peculiar Chapter by it self , to explicate the nature and particularities of it . But , this little we now have said concerning it is sufficient for this place ; where all we aim at is , to prove ( and , I conceive , we have done it very fully ) that when Identity between two or more things Presents it self to our understanding , it makes & forces knowledg in our Soul. Whence is manifest , that the same power or Soul , which , in a Single Apprehension is possessed with the Entity or Unity of it , is that very power or Soul , which , apply'd to Enuntiation , knows or deemes : knowing is nothing else , but the Apprehending of manifest Identity in the extreams of Proposition , or an effect immediately consequent out of it , in the Soul that applyes it self to apprehend that Identity . Which apprehension is made , either by the force of the extreams , apply'd immediately to one another ; or else by the application of them to some other thing , which peradventure may require yet a further application to new apprehensions : to make the Identity between the first extreams appear evidently . Now , as when Identity , truly appears , it makes evidence to our understanding , and begets assured knowledge in our Soul : so ; when there is only an apparent Identity , but not a real one , it happens that the understanding is quieted without evidence ; and our Soul is fraught with a wrong or slight belief , instead of certain knowledg . As for example , 't is for the most part true , that what Wise Men affirm is so as they say : but , because wise men are but men ( & consequently , not infallible ) , it may happen that , in some one thing , the wisest men that are may miss ; though , in most , & generally speaking , they hit right . Now if any one in a particular occasion should ( without examining the matter ) take this proposition rigorously and peremptorily , that What wise men affirm is true , and ther upon subsume with evidence , that Wise men say such a particular thing ; and should thence proceed to believe it : in this case he may be deceiv'd , because the first proposition is not verily , but only seemingly , evident . And this is the manner , how that kind of deeming , which is either opposed or inferiour to knowledg , is bred in us : to wit , when , either through temerity ( in such cases where we may , & it is just we should examine all particulars so carefully that no equivocation or mistake in any part of them be admitted to pass upon us for a truth ; & and yet we do not ) , or else through the limitedness & imperfection of our nature , when the minuteness & variety of petty circumstances in a business is such , as we cannot enter into an exact examination of all that belongs to that matter , ( for , if we should exactly discuss every slight particular , we should never get through any thing of moment ) , we settle our understanding upon grounds that are not sufficient to move & determine it . Now , in some of these cases , ( & particularly in the later ) it may happen , that the understanding it self is aware that it neither hath discover'd , nor can discover evidence enough , to settle its assent with absolute assurance : and then it judges the belief it affords such a proposition , to be but probable ; & , instead of knowledg , hath but opinion concerning it . Which Opinion appears to it more or less probable , according as the motives it relyes on are stronger and weaker . There remains yet another kind of deeming for us to speak of : which , though it ever fail of Evidence , yet somtimes 't is better than Opinion ; for somtimes it brings certitude with it . This we call Faith ; and it is bred thus : when we meet with a man who knows somthing we do not ; if withal we be perswaded that he neither doth , nor will tell a lye , we then believe , what he saith of that thing to be true . Now , according to the perswasion we have of his knowledge and veracity , our belief is strong , or mingled with doubt . So that , if we have absolute assurance and certainty that he knows the truth and will not lye ; then we may be assured , that the faith , we yield to what he saith , is Certain ; as well as Evident Knowledge is Certain , and admits no comparison with Opinion , be it never so probable . But so it may happen , that we may be certainly assured that a man knows the truth of what he speaks ; and that he will not lye in reporting it to us : for , seeing no man is wicked without a cause , & that to tell a lye in a serious matter is a great wickedness ; If once we come to be certain that he hath no causes as it may , fall out we may then it follows that we are assured of the thing which he reports to us . Yet still such ▪ Faith falls short of the evidence of knowledg ; in this regard , that its evidence sticks one degree on this side the thing it self , and at the push , in such a case we see but with anothers eyes : and consequently , if any opposition arise against our thought therabout , 't is not the beams and light of the thing it self , which strengthen us against such opposition , but the goodness of the party upon whom we rely . Before I goe any further , I must needs remember one thing , that our Masters teach us : which is that Truth and Falshood are first found in Sayings or Enuntiations ; and that , although Single Apprehensions are in our mind before these judgments ; yet are they not true or false themselvs , nor is the understanding so by them . To comprehend the reason of this maxime , let us consider what truth and falshood are . Surely , Truth is nothing else but the conformity of the understanding with the things that make impression upon it ; and consequently , Falshood is a disagreeing between our mind and those things : If the Existence which the things have in us be agreeable to the Existence they have in themselvs , then our Understanding is true ; otherwise it is false . Now , the natural perfection of our Soul or understanding is , to be fraught with the rest of the whole World , that is to have the knowledge of all things that are ; the knowledg of their essences , natures , proprieties , operations , and of whatever else belongs to them all in general , and every one in particular : but our Soul cannot be stored or fraught with any thing , by other means then by her assent or deeming : whence it follows , that she cannot have her perfection till her deemings or judgments be perfect , that is be agreeable to things in the world ; when they are so , then are they true . And this is the reason why Truth is the aim and perfection of the Soul. Now then , truth residing only in the assents and judgments of the Soul , ( which are the traffick wherby she inriches her self with the rest of the world ) : and they being framed , by her discerning an Identity between two things ; which she expresses by affirming one of them of the other : it follows , that nothing can be true or false , but where there is a composition of two extreams , made by the ones being affirm'd of the other ; which is done only in Enuntiacions or judgments . Whiles Single Apprehension assent to nothing , and therfore settle no knowledge in the Soul ; and consequently are not capable of verity or falsity : but are like Pictures made at fansie , some one of which may happen to be like some Person ; but cannot be said to be the Picture of him , because it was not drawn , from him . So , these bare Apprehensions ; because there is not in them an union of the Soul to the outward world , or to the Existence which actuates its object ; therfore they make not the Soul to be the image of the things existent : but the Judgment , which still takes a thing existent , or as existent , in the Subject of the Proposition , draws its Picture from the thing it self ; and therfore makes the Soul to be well or ill painted in respect of the thing , that is , true or false . And this is the reason why , in one sense , doubtful propositions , which the understanding ( not being yet resolv'd ) makes inquiringly , to inform it self of the truth of them , cannot be said to be true or false : for , all that while , the Soul yeilds no assent to them , either one way or other . Yet in another sense , they may , which is , taking them as subjects that the understanding determines to it self to treat of : for there being two extreams in them , and the proposition consisting in this , whether these extreams be Identified or no ; it follows , that , since one part must of necessity be , such a proposition , spoken at random or written by chance without design , is of necessity either true or false , according as the extremes of it are or are not one thing . There occurrs no more to my consideration to be said in this place , concerning the assents and judgments of the mind : unless it be , to explicate , in a word or two , the several qualities of them , which are found in several Persons ; and to point at the reason why they are call'd by those names , which they are universally known by . To which purpose we may observe , that judgment or deeming being a quieting of the mind ; it follows that the mind must needs be at disquiet and unrest , before it comes to judgment : so that we may conclude , judgment or thinking is a good attain'd by a former motion . Now , according to the quality of this motion , the judgment or assent is qualify'd and denominated . We must therefore consider what belongs to motion ; which when we have done , we shall in judgments find something proportionable thereto . We know there is a begining and ending in motion ; and that there are parts by which it is drawn out in length : all which must be particularly consider'd , in our comparing of motions to judgments . Now then , as he that would know precisely the nature of any motion , must not begin his survey of it , after it hath been some time in flux , nor give over his observing it , before it have arrived to its utmost period ; but ought to carry his intention along from its first origine , and pass with it through all its parts , till it ceafing , give him leave to do so too , ( for otherwise , it may happen that the course of it be differing in those parts he hath not observed , from those that he hath ; and accordingly , the picture he shall make of it , by that imperfect scantling , will prove an erroneous one ) : so , when a man is to make a judgment of any matter in question , to give a good account of it , he must begin at the root , and follow successively all the branches it divides it self into , and drive every one of them to their utmost extremity and period ; and according as in judging he behaves himself well or ill , in the several circumstances that are proportionable to the begining , ending , and parts of motion , so his judgment is qualified with the names of several vertues agreeing thereto , or of their opposite defects . If he begin his considerations very low , and from the very bottom and root of the affair , ( which is , from the first and all comprehending principles of the question ) and proceed on orderly , taking all before him ; his judgment is accounted deep , profound , and solid : for he that casts so far , as to leave behind him no part of the matter he is inquiring about , and then drives his course steadily and smoothly forwards , without any leaps over ruged passages , or interuptions , or loose breaches , must of necessity make a well grounded judgment , and such an one , as cannot easily be overthrown , or he be easily removed from it . And this is indeed the full reason of what , a little above , we only glanced at : namely , why Understanding Men are usually accounted obstinate in their tenets , and are hard to be removed from opinions once setled in their minds . For , when other men oppose them , they urge nothing ( for the most part ) against these judicious mens resolutions or beliefs , but what they have already throughly foreseen ; but these , on the other side , see a great deal , that their opposers reach not to : so that , notwithstanding all such opposition , they continue still unshaken in their judgments ; for which , the others , which see not as much as they , think them obstinate and not led by reason , because they follow not that short reason , beyond which themselves cannot reach . The contrary vice to this is called a slight judgment ; and consists herein , that a man , out of a few and insufficient number of circumstances , resolves the whole case : which temerity and short sightedness of judgment is significantly taxed in our English Proverb , that A fools Bolt is soon shot . Thus much for the Begining of a Judgment : the next consideration may be concerning the End of it . In regard wherof , if it reach to the utmost extent and period of what is considerable in a hard question proposed , it gains the title of sharp , or of subtile , and acute : for , the hardness of the matter , that perplexes ones judgment , consists in the involution of things ; which , look'd upon in gross , seem to have no distinction or opposition among themselves , and yet are in truth of very different and contrary natures . Now , a good judgment divides and cuts through them , and allots to every particular thing its proper limits and bounds : wherfore , as in corporeal substances , the vertue of dividing is sharpness and edge ; by translation from thence , such a judgment , as pierces neatly and smartly between contradictories that lie close together , is called sharp and acute . In like manner , subtility is a vertue , wherby a liquor or other body searches every little hole , and part of what it works upon , till it get through it ; and from thence , it is used in judgments to signifie the same : whose opposite vice is called dulness . In the last place we are to examine , what proportion a judgment holds with the parts of motion . In these , two things are to be considered ; namely , the quantity or multitude of those parts , and the order of them . As for the quantity in a motion , it belongs either to long or short , or to quick and slow . Now , where the begining and ending are already known and determin'd , and consequently the length is determin'd and depends not at all of the Judg to alter it , ( for he must take it as the matter gives it ) ; there a judgment can acquire no denomination of perfection or deficiency , from length or shortness , ( for , they belong originally to the matter of the judgment ; and the judgment must accordingly fit it self to that ; and therfore is liable neither to commendations nor reproach , for being long or short ) : It remains then , that the vertue in judging , answerable to the quantity of motion , must consist in quickness and celerity ; and the contrary vice , in slowness and heaviness . As for order in the several parts of motion ; we know that , if they be well order'd , they are distinct and easily discernable : which vertue , in our subject , is called clearness of judgment ; as the contrary vice is confusion . CHAP. III. Of Discoursing . IN the last Chapter we have shew'd , how two Apprehensions joyn'd together make a Judgment : How , in this our first employment will be , to shew how three of these thoughts or Judgments , well chosen and duly order'd , compose the first and most simple of perfect discourses , which Logicians call a Syllogism ; whose end and effect is , to gain the knowledge of somthing , before , hidden and unknown . The means wherby this is compassed , is thus . By the two first Judgments , we joyn the extremes of the proposition we desire to know to some third thing ; and then , by seeing that they both are one third thing , and that one can be but one , we come to discern that truly one of them is the other ; which before we saw not . So that the Identity , which first made an Identical proposition be known and agreed to , and afterwards caused the like assent to be yielded to those maximes whose Identification presently shew'd it self ; now , by a little circuit and bringing in of a third term , makes the two first ( whose Identification was hidden and obscure , whiles we look'd upon the terms themselvs ) appear to be in very truth but one thing . The various mingling and disposing of these three terms , in the two first propositions , begets a variety in the Syllogisms composed of them : and it consists in this , that the assumed term , to which the other two are interchangably joyn'd , is either said of them , or they of it . And , from hence spring three different kinds of Syllogisms ; for , either the assumed or middle term is said of both the other two , or both they are said of it , or it is said of one of them , and the other is said of it . Nither is there any deeper mystery than this in the three figures , our great Clerks talk so much of : which being brought into Rules , to help our memory in the ready use of this transposition of the terms , if we spin our thoughts upon them into over small threds , and therof weave too intricate webs ( mean while not reflecting upon the solid ground within our selvs , wheron these rules are built , nor considering the true end why , ) we may spend our time in trivial and useless subtilities ; and , at length , confound and misapply the right use of our natural discourse , with a multitude of precepts drawn from artificial Logick . But , to return to our matter in hand . Under this primary threefold variety is another of greater extent , growing out of the divers composition of the three terms , as they are qualifyed by affirmation or negation , and by universality or particularity : for , that unity , which the two terms , whose Identification is enquired after , must have by being joyn'd with the third , becomes much varied by such divers application ; and from hence shoots up that multitude of kinds of Syllogisms , which our Logicians call Moods . All which I have thus particularly expressed , to the end we may observe how this great variety hangs upon the sole string of Identity . Now , these Syllogisms , being as it were interlaced and woven one within another , ( so that many of them make a long chain , wherof each is a link ) breed , or rather are , all the variety of mans life . They are the steps by which we walk in all our conversations and businesses . Man , as Man , doth nothing else , but weave such chains ; whatever he doth , swerving from this work , he doth as deficient from the nature of man : and if he do ought beyond this by breaking out into divers sorts of exteriour actions , he findes nevertheless , in this linked sequel of simple discourses , the art , the cause , the rule , the bounds , and the model of it . Let us take a summary view of the vast extent of it ; & in what an immense Ocean one may securely sail , by that never varying Compass , when the needle is rightly touch'd , and fitted to a well moulded box : making still new discoveries of regions , far out of the sight and belief of them , who stand upon the hither shore . Humane Operations are comprised under the two general heads of Knowledge and Action : if we look but in gross upon what an infinity of divisions these branch themselvs into , we shall become giddy , our brains will turn , our eyes grow weary and dim , with aiming only at a suddain and roving measure of the most conspicuous among them , in the way of knowledge . We see what mighty works men have intended their labours to ; not only by wild discourses , of which huge volums are composed , but even in the rigorous method of Geometry , Arithmetick , and Algebra ; in which , an Euclide , an Apollonius , an Archimedes , a Diophantus , and their followers , have reach'd such admirable heights , and have wound up such vast bottoms . Somtimes shewing by effects , that the thing proposed must needs be as they have set down , and cannot possibly be any otherwise ; otherwhiles , appaying the understanding ( which is never truly at rest , till it hath found the Causes of the effects it sees ) by exposing how it comes to be : so that , the Reader , calling to mind how such a thing was taught him before , and now finding another unexpectedly convinced upon him , easily sees that these two put together make and force that third to be , wherof he was before in admiration how it could be effected ; which two ways of discourse are ordinarily known by the names of Demonstrations , the one called a priori , the other a posteriori . Now , if we look into the extent of the deductions outof these , we shall find no end . In the Heavens , we may perceive Astronomy measuring whatever we can imagine ; and ordering those glorious lights which our Creatour hath hang'd out for us , and shewing them their ways , and picking out their paths , and prescribing them ( for as many ages as he pleases before hand ) the various motions they may not swerve from in the least circumstance . Nor want their Sublime Souls , that tell us what metal they are made of , what figures they have , upon what pillars they are fixed , & upon what gimals they move and perform their various perious ; witness that excellent and admirable work , I have so often mention'd in my former Treatise . If we look upon the Earth , we shal meet with those that will tell us how thick it is , and how much room it takes up : they will shew us how Men and Beasts are hang'd to it by the heels ; how the Water and Air covers it ; what force and power Fire has upon them all , what working is in the depths of it ; and of what composition the main body of it is framed , where neither our eys can reach , nor any of our Senses sends its messengers to gather and bring back any relations of it . Yet are not our Masters contented with all this ; the whole world of Bodies is not enough to satisfy them : the knowledg of all corporeal things , and of this machine of heaven and earth , with all that they enclose , cannot quench the unlimited thirst of a noble mind , once set on fire with the beauty and love of Truth . Aestuat infoelix angusto limite mundi , Ut Gy●rae clausus scopulis , parvaque Seripho . But , such heroick spirits cast their subtile nets into another world , after the winged inhabitants of the heavens ; and find means to bring them also into account , and to serve them ( how imperceptible soever they be to the senses ) as dainties at the Souls table . They enquire after a Maker of the world we see , and are our selves a main part of : and having found Him , they conclude Him ( out of the force of contradiction ) to be Eternal , Infinite , Omnipotent , Omniscient , Immutable ; and a thousand other admirable qualities they determine of him . They search after his Tools and Instruments , wherwith he built this vast and admirable pallace ; and seek to grow acquainted with the Officers and Stewards , that under him govern this orderly and numerous Family . They find them to be Invisible Creatures exalted above us more than we can estimate ; yet infinitely farther short of their and our Maker , than we are of them . If this occasion them to cast their thoughts upon Man himself , they find a nature in him ( 't is true ) much inferiour to these admirable Intelligences : yet such an one , as they hope may one day arrive to the likeness of them ; and that , even at the present , is of so noble a mould , as nothing is too big for it to fathome , nor any thing too small for it to discern . Thus , we see , knowledg hath no limits ; nothing escapes the toils of Science : all that ever was , that is , or can ever be , is by them circled in ; their extent is so vast , that our very thoughts and ambitions are too weak , and too poor to hope for or aim at , what by them may be compassed . And , if any man , that is not inured to raise his thoughts above the pitch of the outward objects he converses daily with , should suspect what I have now said , is rather like the longing dreams of passionate Lovers , whose desires feed them with impossibilities , than that it is any real truth , or should imagine it but a Poetick Idea of Science , that never was nor will be in act ; or if any other , that hath his discoursing faculty vitiated and perverted , by having been imbued in the Schools with unsound and umbratile principles , should perswade himself , that , however the pretenders to learning and Science may talk loud of all things , and make a noise with Scholastick terms , and perswade their ignorant hearers that they speak and unfold deep mysteries , yet , in very truth , nothing at all can be known : I shall beseech them both to suspend their conjectures or beliefs herein , and to reserve their censure of me , whether or no , I have strain'd too far , till the learned Author of the Dialogues of the World hath enriched it with the Work he hath composed of Metaphysicks ; in which , going orderly and rigorously by continued propositions , as Mathematicians demonstrate their undertakings , he hath left no scope for wrangling brains to make the least cavil against his doctrine , and , casting his sharp-sighted thoughts over the whole extent of nature , and driving them up to the Almighty Author of it , he hath left nothing out of the verge of those rules and all-comprehending principles he gives of true Science . And then I doubt not , but they will throughly absolve me , from having used any amplification , in aiming at the reach of this all grasping power . For my part , the best expression I am able to make of this admirable piece , I must borrow from witty Galileus , when he speaks of Archimedes's long miss'd Book of Glasses ; and profess , that , having some of the Elements or Books of it entrusted in my hands by the Author , I read them over with extreme amazement , as well as delight , for the wonderful subtilty and solidness of them . Thus much for knowledge . Now let us cast an eye upon humane actions . All that we do ( if we do it as we should , and like men ) is govern'd and steer'd by two sorts of qualities : the one of which , we call Arts ; the other , Prudence . An Art is a collection of general rules , comprehending some one subject , upon which we often work . The matters we work on ( out of which the particular subjects of Arts do spring ) are of three kinds : our Selves , our Neighbours , and such dumb or insensible things as compose the Rest of the World. Our actions on our Selves are the highest and noblest of all the rest , and those by which we live and work as men : or , ( to express my self better ) they are those by which we perfect that part of us , which makes us men ; and by which we direct and level all we do , according to the rule of reason , not suffering our actions to swerve from what she dictates to us . This is done , by multiplying and heightning the thoughts of those things , which maintain us in reason ; whether the motives be moral ( as , the examples of worthy persons , and the precepts and perswasions of wise men , and the like ) or natural , ( as , the consideration of the sweet and contented life , which vertue givs us here , by good conversation , honour , profit , quiet , pleasure , and what else soever grows out of so excellent a root : ) as also , of the Beatitude and Happiness it brings us to in the next state ; and of the contrary effects which spring from vice . Again , by observing the motives and wayes of our passions and animal desires , we learn how to prevent them , how to terrifie them , and how to wear them away by little and little , through sometimes giving them diversions , otherwhiles restraining them with moderation , and oftentimes cutting off the occasions , and abridging them of their natural encreasings . All these things are brought into art and rule ; whose lessons were men but as careful and industrious to study , as they are to become masters in vain and trivial things , they would enjoy happy lives . In the next place , we are to consider the actions wherby we work upon our Neighbours . They are chiefly government and negotiation : both which are of one kind ; and have but this difference , that the one is done in common , the other is perform'd in particular . The means by which we command are rewards and punishments ; which who hath in his hands may assuredly , by wise using them , bring to pass whatever he has a mind to . Upon occasion of mentioning these two powerful motives , which have so main an influence in mens actions , we may note by the way , that many of them , ( and that work most forcibly upon mens minds ) are things whose subfistence we know not where to find ; as honour , praise , glory , command , singularity , eminency , shame , infamy , subjection , reproach , and the like : to any of which none of our senses can reach ; and yet they govern mans life , in a manner wholly and perfectly . In negotiation , we propose to single men their own interests and profits ; not such as the proposer can or will effect ; but such as are likely to arise out of the action we endeavour to draw him to with whom we treat . In both these , the usual labour is , to make our neighbours willing to leave some present good , in hope of a greater to come ; or to be content to undergo some present harm , for fear of a greater to ensue . The general instrument which we use is Discoursing ; whose vertue consists partly in our own mind , and partly in delivering our mind to others : for , first we must know what we should say , and next in what manner we should say it . The art which directs our own mind , and teaches us what to say , is Logick : whose parts are two ; according as the affairs falling into discourse are , likewise of a twofold nature . The one instructs us how to manage and order our reason , when it deals with such subjects as we may attain to Certainty in : and here the rules of Demonstration take place ; teaching us to define , to divide , and to conclude . The other instructs us how to behave our selves when we meet with such subjects , as a good and probable guesse is the furthest we can reach to towards the knowledge of them : and for these the Topical part of Logick serves ; which , taking a view of all the Accedents belonging to any thing propounded , shews how to draw probabilities from every of them . Our discoursing to others is either to open our minds barely to them , or to perswade them of somewhat our selves believe , or to win them to somewhat we would have them do . For the bare delivery of our minds to others , we have Grammar ; the scope of which art consists ; first , in teaching us to deliver our conceptions plainly and clearly , ( which is the main intent of speaking ) , next , in making our discourse be succinct and brief , ( which is the measure of our speaking , both for our selves and others ) , and lastly , in sorting our words so as what we say may be accompanied with sweetness both in common , in regard of the ear , by avoiding such harsh sounds as may offend it , and in particular , in regard of the custom of the language we speak , and of the persons to whom we speak . The art whereby we may perswade others , and win them to assent to what we would have them , is Rhetorick or Oratory . Her rules instruct us how to dispose and order with best advantage , in regard of the Auditors disposition , both the reasons which Logick affords us , and the words which Grammar stores us with : as also , how to give life and motion to what we say by our action and gesture ; that so we may perswade our Auditory such passions reign in us , as we seek to stir up in them . For , as we may observe , that one who yawns makes another likewise yawn , and as our seeing others laugh provokes laughing also in us ( the reasons whereof we have touch'd in the former Treatise ) : after the same manner , what passion soever we exhibite in our selves , the same steals insensibly upon those we speak to ; while their mind , attending to the words they hear , is not aware of the subtile spirits motions that , by a kind of contagion , rise and swell in their hearts . According to which natural inclination in all men , the Master of Poets , and excellent observer of mens humours , said passing well Si vis me flere , dolendum est Primùm ipsi tibi : Hence grow those encreases by Metaphors , Hyperboles , and other Tropes and Figures : hence those fervors by Interrogations , Exclamations , Apostrophes , and the like ; which , when they are fitly placed , carry the Auditor even against his will. Poetry is not a governour of our actions ; but by advantagious expressing some eminent ones , it becomes an useful directour to us , and therefore challenges a place here . The delight of it is , by representing humane actions in a more august and admirable hew , than in themselves they usually have , to frame specious Ideas ; in which the people may see what is well done , what amisse , what should be done , and what by error is wont to be done : and to imprint in mens minds a deep conceit of the goods and evils , that follow their vertuous or vitious comportment in their lives . If those who assume the title of Poets did aim at this end , and would hold themselves strictly to it , they would prove as profitable instruments as any the Common-wealth had : for , the delightfulness and blithness of their compositions invites most men to be frequently conversant with them , ( either in Songs , or upon the Stage , or in other Poems ) ; while the sober aspect and severity of bare precepts deturn many from lending a pleased ear to their wholsome doctrine ; and , what men swallow with delight , is converted into nourishment . So that , if their drift were to settle in mens minds a due valuation of vertue , and a detestation of vice ; no art would do it more universally , nor more effectually : and by it , mens hearts would be set on fire to the pursuit of the one , and be shrunk up with dislike and horror against the other . But , to such a Poet as would aim at those noble effects , no knowledg of Morality , or the nature and course of humane actions and accidents must be wanting : he must be well versed in History , he must be acquainted with the progress of nature , in what she brings to pass , he must be deficient in no part of Logick , Rhetorick , or Grammar ; in a word , he must be consummate in all arts and Sciences , if he will be excellent in his way . But while we thus entertain our selves with those arts , which serve us in discoursing with others , it were a great oversight to forget that faculty , which is the basis and ground-work of all those : and , that is the power of speech , which nature hath bestow'd on us . It consists in two actions : the one outward , the other inward . The outward is the giving of various sounds to our breath , as it passes through our mouth , by diverse conjunctions of our tongue , teeth , and lips , to themselves , or to divers parts of our mouth , or by their separations from them ; in which , we see that Birds are able to imitate us ; and I am perswaded , the like might be effected by insensible creatures , if a dexterous man would employ his time , in contriving and making an instrument to express those different sounds ; which , not having more than seven substantial differences besides the vowels , ( as some who have carefully noted them affirm ) it would peradventure be no hard matter to compose such an engine . The inward action of locution is the framing of convenient answers to what is asked , of fit replyes to what is said ; and , in a word , to speak oppositely and to the purpose : whereto , neither Beast nor dead Instrument can be brought ; unless the Artificer be able to endue it with understanding . All other arts instruct us how to work orderly upon beasts and insensible bodies : By some of them we cultivate living creatures ; as when Husband-men nourish sheep , oxen , foul , and the like , for slaughter : by others , we discipline them ; as when we teach Horses , Dogs , Apes , Hawks , Parrats , and some kind of Fishes , to hunt , to play , and in a word , to do somwhat either for our profit , or for our pleasure : and again , by others , we use their natures to our end ; as when we lay baits to catch them , when we set eggs under hens to have the chickens , and the like . By other arts , we work as powerfully upon insensible creatures ; among which , by knowing the natures of divers Trees , Herbs , Minerals , &c. we are able to bring any of them to what use soever we find most expedient for our service . From hence grow all those Arts and Trades , in which we see men daily spend their whole lives ; so as it is needless to insist upon the particulars of them , since Towns and the Cities are composed of the several Tribes of persons that profess and live by them . But , we must not leave this subject , without noting how admirably mans wit turns it self to so different sorts , and to such an infinite variety of things . For , what man is there , ( if he be a man ) but might have become Master in any of these so differing Trades ; in cause he had apply'd himself as constantly to that , as he hath done to some other , he is perfect in ? Again , let us consider how it happens often , that he doth not the same thing twice the same way ; but according to his own or another mans fansie , changes his work at will : now doing it after one fashion , now after another ; as having no law or determination from nature , but being wholly left to his own direction . There remains one art , not yet spoken of , which knows not where to challenge a place ) whether among the Moderatours of our own actions , or among those wherby we govern things ) ; and that is Arithmetick : which seems to belong to things , and yet it medles not with them ; and again , it seems to be a main directour of our internal actions , and yet belongs neither to Morals , nor to Logick . Wher'so're its due be , to be placed , I am sure it s not to be forgotten ; seeing it is so principal an one , as our life can hardly consist without it . It works upon notions that are no where ; for every thing that is in the World , is but one : & to be , or to make a number , cannnot happen without an understanding . The affections likewise of them are , as the subject , all invisible ; as , to be even or odd , to be cubes , squares , roots , &c. and yet how great the power and extent of this art is none can rightly understand or believe , but he that hath the knowledge , or hath seen the vertue and efficacity of it . All these arts consist in common rules , which require the second of those qualities , wherby we said humane actions are govern'd , to apply them to their particular matter ; and that is Prudence : which we may define to be a quality or power , by whose assistance we apply to the matter we are to work on such Instruments , as in our present judgment appear fittest to bring it to that pass which serves best for our intentions ; when , by our senses or other guesses , we know the particular dispositions of the matter , and of the Instruments wherwith we are to change it . Now , although this occurs generally in all Arts , yet its special place and necessity is in governing and moderating our own , or other mens Moral actions : and accordingly , its name is especially addicted therto ; and that man is said to be prudent or discreet , who governs himself and others well . This quality of Moral Prudence , in general , is divided into three particular ones : the first of which belongs to a Governor in a State or Commonwealth : the next may be assign'd to him that is skilful in the Laws : and the third concerns the managing and conduct of Military actions . The reason of this long-receiv'd distribution peradventure is , because , in these occurrences , our passion sways us generally more than in any others : and , the operation and effect of Prudence ( whose Province is to curb and moderate our Passions by Reason ) is greatest , and appears most , in those subjects , where Passion reigns usually with greatest impetuosity . Thus have we run over the main parts of discourse , and the general heads of mans action as Man : which peradventure may , through their numerousness , appear to be , as it were , but loosly scatter'd from our pen , ( as happens to all materials , that must serve for after buildings , and that , till they be employ'd , require no more but sorting , and laying together in several heaps , to the end they may be ready for use ) ; and therfore , before we go any further , it will not be amiss to make reflexions on what we have said , and to draw it nearer our intended scope , and to square out and give some figure and polishing to these stones here , where we dig them out of the quarry , wherby they may hereafter , with less ado , fit the places we have assign'd them in the structure we intend . And so , a little trouble here , while our tools are still in our hands , and our matter lyes ready for our strokes , and our thoughts are warm with working upon them , may save us a great deal there , where our main imployment will be , to lay artificially , and to joyn closely , what now we but hew out ; and therfore will require finer instruments , and a sharper edge , than what at present serves our turn . Let us then bring back to account all we have said in this Chapter : and , when we have well reflected upon every particular , we shall find they all agree in this , that they are nothing else but a due Ordering of one thing with another . A Syllogism is an Ordering of some few Notions ; a Science is an Ordering of Syllogisms , so as a new Proposition may follow out of those which went before : and as we see that , when in our thoughts divers Syllogisms are well-order'd , hidden things come to be disclosed in our understanding ; even so among bodies , if things , whose proprieties are known , be likewise Order'd and put together , those very Effects , which were discover'd by the Ordering of Notions in our Head , will spring forth in Nature . As for example , if , by knowing the natures of fire and tow , our discourse finds that tow put to fire will presently become fire ; the same will happen in nature , if we put material tow , or some other body that hath the qualities of it , to real fire , or to some other substance that is endew'd with the vertues of fire . In like manner , if , by knowing that Colours are nothing else but various mixtures of light and of darkness in bodies , our Discourse assures us , that , by several compoundings of these extreams , Reds , Blews , Yellows , Greens , and all other intermediate colours may be generated : accordingly we shall find in effect , that , by the several minglings of black and white bodies ( because they reflect or drown light most powerfully ) or by interweaving streams of pure light and shadows one with another , we may procreate new colours in bodies , and beget new luminous appearances to our eys . So that hence it appears clearly , that the same nature is in our Understanding , and in the Things : and that the same Ordering , which in the one makes Science , in the other causes natural transmutations . Another reflexion , which will be fit for us to make upon these long discourses , is this , that of necessity there must be a joyning of some things , now actually in our knowledg , to other things we think not of . For it is manifest , that we cannot at the same time actually think of a whole book of Euclide ; and yet , to the due knowledg of some of the last Propositions , the knowledg of almost all the former is required : likewise it is impossible we should at the same time think of all the multitude of rules belonging to any Art , as of Grammar , of Metering , of Architecture ; and yet , when we write in Latine , make a Poem , or lay the design of a House , we practise them whiles we think not of them , and are assured we go not against them , however we remember them not . Nay , even before we know a thing , we seem to know it : for since we can have a desire of nothing but of what we know ; how could we desire to know such or such a thing , unless we know both it and the knowledg of it ? And for the most part we see a horse , or man , or herb , or workmanship ; and by our sense have knowledg that such a thing it is , before we know what , or who , or how , it is ; That grows afterwards , out of the diligent observation of what we see : which is that , wherby learned men differ from the unlearned . For , what strikes the sense is known alike by them both : but then here is the difference between them , the latter sort sits still with those notions , that are made at first by the beating of our sense upon us , without driving them any further ; and those that are learned resolve such compounded notions into others made by more common beatings , and therfore more simple : and this is all the odds in regard of knowledg , that a Scholar has of an unletter'd man. One observation more we will draw out of what we have said , and then end this Chapter : it is , how a man oftentimes enquires among his own thoughts , and turns up and down the images he hath in his head , and beats his brains ; to call such things into his mind as are useful to him , and are for the present out of his memory . Which as we see so necessary , that without it no matter of importance can be perform'd in the way of discourse , ( wherof I my self have too frequent experience in writing this Treatise : ) so , on the other side , we cannot perceive that any creature , besides Man doth it of set purpose and formally , as man doth . CHAP. IV. How a man proceeds to Action . HAving thus taken a summary view of the principal Qualities a man is endued with , Apprehending , Judging , and Discoursing , and shew'd how he is inrich'd in and by them , with the natures of all things in the world : it remains for our last work in this part , to consider , in what manner he makes use of this treasure in his ordinary Actions : which , 't is evident are of two different kinds , and consequently have two several principles Understanding and Sense ; they sway by turns , and somtimes joyn together , to produce a mixed action of both . If only Sense were the fountain from whence his actions spring , we should observe no other strain in any of them , than meerly that according to which Beasts perform theirs : they would proceed evermore in a constant unvariable tenour , according to the law of material things ; one body working upon another , in such sort as we have declared in the former Treatise . On the other side , if a man were all Understanding , and had not this bright lamp enclosed in a pitcher of clay ; the beams of it would shine without any allay of dimness , thorough all he did : and he could do nothing contrary to reason , in pursuit of the highest end he hath prefix'd unto himself . For , he neither would nor could do any thing whatever , till he had first consider'd all the particular circumstances , that had relation to his action in hand ; and had then concluded , that , upon the whole matter , at this time , and in this place , to attain this End , 't is fitting and best to do thus or thus : which conclusion could be no sooner made , but the action would , without any further disposition on his side , immediately ensue ; agreeable to the principles it spring from . Both parts of this assertion are manifest . For the first , 't is evident , that , whenever an Agent works by knowledge , he is unresolved whether he shall work or not work , as also of his manner of working , till his knowledg ( that ought to direct and govern his working ) be perfect and complete : but that cannot be , as long as any circumstance not-as-yet consider'd may make it seem fit or unfit to proceed : and therfore , such actions , as are done without exact consideration of every particular circumstance , do not flow from a pure understanding . From whence it follows , that , when an understanding is not satisfied of every particular circumstance , and consequently cannot determine what he must immediately do ; but apprehends that some of the circumstances not-as-yet consider'd , may ( or rather must ) change some part of his action ; he must of necessity be undetermin'd in respect of the immediate action ; and consequently , must refrain absolutely from working . The other part is clear , to wit , that when the understanding , upon consideration of all circumstances , knows absolutely what is best ; the action follows immediately ( as far as depends of the understanding ) without any further disposition on his behalf . For since nothing but knowledge belongs to the understanding , he who supposes all knowledg in it allows all that is requisite or possible for it to work by : Now , if all be put , nothing is wanting that should cause it to work : but , where no cause is wanting , but all requisite causes actually in being , the effect must also actually be , and follow immediately out of them : and consequently , the action is done , ( in as much as concerns the understanding , and indeed absolutely , unless some other cause fail ) as soon as the understanding knows all the circumstances belonging to it . So as it is manifest out of this whole discourse , that , if a man wrought only by his understanding , all his actions would be discreet and rational , in respect of the end he hath proposed to himself ; and , till he were assured what were best , he would keep himself in suspense and do nothing ; and , as soon as he were so , he would admit of no delays , but , at the instant , proceed to action according to his knowledg : the contrary of all which we daily see by experience in every man. We may then safely conclude , that in humane nature there are two different centers , from whence cross actions flow : the one he hath common with beasts ; whose principles and laws we deliver'd in the former Treatise , where we discoursed of life , and the motions of life , and of passions : the other is the subject of our present enquiry ; which , in this place , expects at our hands that we should consider how it demeans its self , and what it doth in us , when by its guidance we proceed to any action . Experience must be our informer in general : after which , our discourse shall anatomise what that presents us in bulk . She gives us notice of three especial effects of our Understanding : First , that it Orders aright those conceptions which are brought to it ; Secondly , that , when they appear to be not sufficient for the intended work , it Casts about and seeks out others : and , Thirdly , that it strengthens those actions which spring from it , and keeps them regular , and firm , and constant to their beginings and principles . To which last seems to belong , that it somtimes checks its own thoughts , and brings back those it would have , and appears to keep , as it were , a watch over its own ways . As for the Ordering of the present notions , 't is clear that it is done by a secret dependance from the rules of discourse , and from the maximes of humane action . I call this dependance a secret one , because a man , in his ordinary course , makes use of those rules and maximes which serve his turn , as though they were instill'd into him by nature ; without so much as ever thinking or reflecting on them , to square out his actions by them : nay , some of them so far out of the reach of most men , as they cannot think of them , though they would , for they know them not . As , in particular , the rules of Discourse : the use of which is so necessary , as without it no man can converse with another , nor do any thing like a man , that is , reasonably . From whence then can this proceed , that so familiarly and readily a man makes use of what he is not conscious to himself that he hath any acquaintance with ? It can be nothing else , but that the Soul , being in her own nature order'd to do the same thing , which Scholars with much difficulty arrive to know what it is by reflection and study , and then frame rules of that afterwards to carry their discourse to a higher pitch : she , by an in born vertue , makes a man do it orderly , constantly , and certainly . The like may be observ'd in the daily use men make of the maximes of humane actions ; which are certain knowledges that formerly they have gotten , but usually think not of , while they work agreeably to them : yet it seems they work by them ; for if their action should jar against any of them , they would presently reflect upon their Maxime , and by it correct what they were about . For example , one who is skill'd in the rules of Grammar , or of accenting his speech , or hath his ear used to Musick , while he hears true construction , or even verse , or consonant song , never reflects how it is made ; or at most but considers in gross , that it is right : but , if a solecism or false quantity , or discord intervene ; he presently is aware , not only that it is amiss , but remembers the very particular precise rule , against which the breach is made . This at the first sight might occasion us to imagine , that the rules , by which any composition is made , work only negatively in us , while we are busie about it ; that is , that they contribute nothing to the making of the thing , but only hinder us from commiting errors : but , if we consider the matter well , we shall find it impossible , but that they should work even positively in us . For , we know that , when we first learn any of these things , we look industriously for such a Gender , or Number , or Case , or Tense , for such a Foot or Quantity , such a Note or Consonance ; and we are sure , that use and practise of the same thing doth not change , but only facilitate the work : therfore it follows of necessity , that we still use those very instructions ; by which at first we could but slowly creep , but now manage them with such celerity , as our fancy cannot keep pace with what we do . And this is the reason why we do not perceive that we think of them , but may peradventure at the same time think of a quite different matter : as , when a Musitian plays voluntary Division upon a ground he never saw before , and yet hath all the while some other thought in his head ; or when a Painter draws a Picture , and all the while discourses with a by-stander . This truth may be convinced by another argument : as , thus , It cannot be doubted , but that a Verse or Song is made by the power of making such compositions : but that power is the Art of them ; and that Art is nothing else but the Rules wherby they are made . And accordingly we see , that who hath not the art , cannot make such compositions , but who hath can , when he pleases ; and if any man would be able to make them , he presently studies the art : so that it cannot be doubted , but that artificial things are always made by the use of those rules which teach the making of them ; although , for the most part , we are not able to perceive how such rules are used . And besides this , we are sure , that we do not only make use of those rules we learnt at first ; but , when we are arrived to Mastery in any Art , we make use of them in a quite different manner than we did in the begining , and than we do in any other thing , wherin we find pain and difficulty . In the second effect that we experience of our Understanding , ( which is , our Casting-about for new conceptions , when those it already hath , appear not sufficient to direct what it has in hand ) the force and working of it is very evident : for , this effect proceeds out of a want of satisfaction ; and this belongs properly to the Understanding . For , if evidence and satisfaction be qualities of it , then of necessity the privation of these qualities must likewise belong to it ; as also to discern that privation , and to use means to avoid it : and in the very casting-about , we see a choise made , and that things are not taken promiscuously as they come of a row , but that some of them are set aside and others advanced for use ; which argues plainly the knowledg and government of the Understanding . But , the third operation is that which gives clearest evidence , of the peculiar and distinct working of the Understanding . For , if we mark the contestation and strife within us , between our Sensual part , and its antagonist which maintains the resolution set by reason ; and observe how exceedingly their courses and proceedings differ from one another : we shall more plainly discern the nature , and power , and efficacy of both of them . We may perceive that the motions against Reason rise up turbulently , as it were in billows ; and like a hill of boiling water , ( as truly Passion is a conglobation of spirits ) put us into an unquiet and distemper'd heat and confusion . On the other side , Reason endeavours to keep us in our due temper ; by somtimes commanding down this growing sea , otherwhile contenting in some measure the desires of it , and so diverting another way its unruly force : somtimes she terrifies it , by the proposal of offensive things joyn'd to those 't is so earnest to enjoy ; again , somtimes she prevents it , by cuting off all the causes and helps that promote on its impotent desires , and by engaging before hand the power of it in other things , and the like . All which evidently convince , that , as Reason hath a great strength and power in opposition of Sense , so it must be a quite different thing and of a contrary nature to it . We may add , that the work of Reason can never be well perform'd , but in a great quiet and tranquillity ; wheras the motions of Passion are always accompanied with disorder and perturbation . So as it appears manifestly , that the force of Reason is not purely the force of its Instruments ; but the force of its instruments as they are guided , and as the quantities of them are proportioned by it . And this force of Reason , is different from the force of its instruments of themselvs ; as the force of a Song is different from the force of the same sounds wherof it is composed , taken without that Order which the Musitian puts in them : for otherwise , the more spirits that are rais'd by any thought ( which Spirits are the Instruments whereby Reason performs all her operations in us ) the more strongly reason should work ; the contrary of which is evident , for we see that too great abundance of Spirits confounds Reason . This is as much as at present I intend to insist upon , for proof that our Understanding hath its proper and distinct operations ; and works in a peculiar manner , and in a quite different strain from all that is done by our Senses . Peradventure some may conceive that the watchfulness and recalling of our thoughts back to their enjoyn'd work , ( when they break loose and run astray ) and our not letting them range abroad at random , doth also convince this assertion : but I confess ingenuously , the testimony of it seems not clear to me ; and therfore I rank it not with those , that I would have ( if it may be ) solidly weighty , and undeniable to one who shall consider maturely the bottom and full efficaciousness of them . Of such , a few , or any one , is enough to settle ones mind in the belief of a truth : and I hope , that this which I have labour'd for in this Chapter is so sufficiently proved , as we need not make up our evidence with number of Testimonies . But , to shew the exceptions I take against this argument , let us examine how this act within us , which we call watchfulness , is perform'd . Truly , me-thinks it appears to be nothing else , but the promptitude and recourse of some spirits , that are proper for this effect ; which , by a mans earnestness in his resolution , take a strong impression , and so are still ready to knock frequently at the door of our understanding , and therby enable it with power to recal our stray'd thoughts . Nay , the very reflection itself , which we make upon our thoughts , seems to me only this , that the object , beating upon the fansie , carries back with it , at its retiring from thence , some little particle or atome of the brain , or Septum Lucidum , against which it beats , sticking upon it : in like manner as , upon another occasion , we instanced in a Ball rebounding from a green Mud-wall , to which some of the matter of the wall must needs adhere . Now , this object , together with the addition it gets by its stroak upon the fansie , rebounding thence , and having no more to do there at present , betakes it self to rest quietly in some Cell it is disposed into , in the brain ; as we have deliver'd at large in our former Treatise , where we discoursed of Memory : but whenever it is called for again by the fansie , or upon any other occasion returns thither it comes as it were capped with this additional piece it acquir'd formerly in the fansie ; and so makes a representation of its own having been formerly there . Yet , be these actions perform'd how they will , it cannot be deny'd , but both of them are such as are not fit , nor would be any ways useful to creatures , that have not the power of ordering their own thoughts and fansies ; but are govern'd throughout meerly by an uniform course of nature . Which ordering of thoughts , being an operation feasible only by rational creatures and none others ; these two actions ( which would be in vain , where such ordering is not used ) seem to be specially ordain'd by nature , for the service of Reason , and of the Understanding : although peradventure a precise proper working of the understanding , do not clearly shine in it . Much less can we by experience find , among all the actions we have hither to spoken of , that our Reason or Understanding works singly and alone by it self , without the assistance and consortship of the fansie : and as little can I tell how to go about to seek any experience of it . But , what Reason may do in this particular , we shall hereafter enquire ; and end this Chapter with collecting out of what is said , how it fares with us , when we do any thing against Reason , or against our own knowledge . If this happen by surprise , 't is plain that the watch of Reason was not so strong as it should have been , to prevent the admittance or continuance of those thoughts which work that transgression . Again , if it be occasion'd by Passion , 't is evident that , in this case , the multitude and violence of those spirits which Passion sends boyling up to the fansie is so great , as the other spirits , which are in the jurisdiction and government of Reason , are not able for the present to ballence them , and stay their impetuosity , whiles she makes truth appear . Somtimes we may observe , that Reason hath warning enough to mustet together all her forces ; to encounter , as it were in battail , the assault of some concupiscence , that sends his unruly bands to take possession of the fansie , and constrain it to serve their desires , and by it to bring Reason to their bent . Now , if in this pitch'd field she lose the bridle , and be carried away against her own resolutions , and forced like a captive to obey the others laws ; 't is clear , that her strength was not so great as the contrary factions . The cause of which is evident , for , we know she can do nothing , but by the assistance of the spirits which inhabit the brain : now then it follows that , if she have not the command of those spirits which flock thither , she must of necessity be carried along by the stream of the greater and stronger multitude ( which , in our case is the throng of those that are sent up into the brain by the desired object ) and they come thither so thick and so forcibly , that they displace the others which fought under Reasons Standard . Which if they do totally , and , excluding Reasons party , entirely possess the fansie with their troops ( as in madness and extremity of sudden passion it happens ) , then must Reason wholly follow their sway , without any strugling at all against it : for , whatever beats on the fansie occasions her to work ; and therfore , when nothing beats there but the messengers of some sensual object , she can make no resistance to what they impose . But , if it happen that these tumultuary ones be not the only spirits which beat there , but Reason hath likewise some under her jurisdiction , which keep possession for her , though they be too weak to turn the others out of doors ; then 't is true , she can still direct fairly how in that case a man should govern himself , but , when he comes to execute , he finds his sinews already possess'd , and swel'd with the contrary spirits : and they keeping out the smaller and weaker number , which reason has rank'd in order and would furnish those parts with , he is drawn , even against his judgment and reason , to obey their appetites and move himself in prosecution of what they propose ; experimenting in himself what the Poet expresses in Medea , when she complain'd and bemoan'd her self in these words , Video meliora proboque , Deteriora sequor . And in this case , a man foresees his misery all the way he rouls towards it , and leaps into the precipice with his eyes open . Which shews that the Army of thoughts on Reason's side should be increas'd in number , to have her strong enough to wage battle with the rebellious adversary : or else , that her adversary should be so much weakned , that she , though not grown stronger in her self , yet might , through the others enfeebling beable to make her party good ; ( and hence is the use of corporeal Mortifications , to subject our Passions to the command of Reason ) . Even as when we see that , when we are in health , our arms , and legs , and all our limbs obey our will , reaching what we command them , and carrying us whither we desire ; because the spirits , which are sent into them from our brain , are strong enough to raise and move them , as they are directed : but , if our sinews be so steep'd in some cold and watry humour , that the spirits coming down find not means to swell and harden them ; well we may wish and strive , but all in vain , for we shall not be able to make them perform their due functions . In like manner , if Reason send her emissaries into the arm , or leg , or other member , and no other spirits there strive against them ; then that limb is moved and govern'd absolutely according to her directions : but if , at the same time , a greater multitude of others hinder Reasons servants from coming thither , or flocking into other sinews , carry that limb a contrary way ; in vain , Reason strives to move them to her byas , for those obeying parts must observe the rules which the violent conqueror prescribes . CHAP. V. Containing proofs out of our Single Apprehensions , that our Soul is Incorporeal . AS in our First Treatise we dissected Nature , and shew'd how , out of the notion and first division of Quantity , arises that vast multiplicity of things , which , filling this world , falls under the consideration of our senses : so , in the begining of this Second Treatise , we have search'd into those operations of a Man ( attributed to his Soul ) , by which he is conceiv'd to excel all other living creatures ; and there discover'd , that the admirable and unlimited variety of works , which is seen in mens writings and actions , doth all flow from the source of Single Apprehensions , and even from one bare notion of Being ( which is the root and principle , from whence all others derive their origine , and into which all may be resolved ; Works proceeding from Resolutions , they from Discourses , these being composed of Judgments , and Judgments of Single Apprehensions ) . This part we must now review ; and enquire what we can find in mans operation , arguing the Quality of his Soul , whether it be corporeal or no. For , if these Single Apprehensions , and the processes compounded of them , may be perform'd by the Ordering of Rare and Dense parts ( as the other works of nature are ) ; then they will be corporeal , and of the same kind with those which we opened in the first Treatise : but , if we shall prove , that they cannot possibly be deduced from Multiplicity , and Order of Quantitative parts ; then we may confidently resolve of our selvs , that in the cause from which they flow there is a nature , wholly discrepant from that which resides among bodies and corporeal things . This we shall here labour to do ; and , to that end , we will begin our work with reflecting on what we have deliver'd of a Single Apprehension , in the First Chapter of this Second Treatise : whose nature we there first explicated in common , and thence proceeded to some particular apprehensions , and lastly , shew'd the extent they comprehended . These then must be the subject of our present speculation . As for their nature , we may remember how we resolv'd three things : first , that , by apprehension , the very thing apprehended is by it self in our Soul : next , that the notion of Being is the first of all notions , and resumed in all others : and thirdly , that , what is added to the notion of Being is but respects to other things . Now then , let us consider what kind of Engines they must be , that may have the power to make things themselvs to be in our Soul , if they were to be there materially . How shall the place , or the time pass'd , be removed and put in another place , and in another time ? How shall the quantity of the Heavens , of the whole World , nay , of Bigness exceeding all that , by millions of proportional encreases , be shut up in the little circuit of Mans Brain ? And , if we examine our selves strictly , we shall find nothing wanting ; all is there . How shall the same thing be corporeally in two , nay , in two thousand places , at the same time ? And yet , in so many is the Sun , when two thousand men think of it at once . We must then allow , that things are there immaterially : and consequently , that what receives them is immaterial ; since every thing is received according to the measure and nature of what receives it . But , I easily conceive , that the strangeness and incredibility of our position may counterballance the force of it : for , who can perswade himself , that the very thing he apprehends is in his mind ? I acknowledg that , if its being there were to be understood corporeally , it were impossible : but on the other side , who shall consider , that he knows the thing which he rightly apprehends , that it works in him , and makes him work agreeable to its nature , and that all the properties and singularities of it may be display'd by what is in him , and are as it were unfolded in his mind ; he can neither deny nor doubt , but that it is there in an admirable and spiritual manner . If you ask me , how this comes to pass ; and , by what artifice , Bodies are thus spiritualized ? I confesse I shall not be able to satisfie you ; but must answer , that it is done , I know not how , by the power of the Soul. Shew me a Soul , and I will tell you , how it works : but , as we are sure there is a Soul , ( that is to say , a Principle from whence these operations spring ) though we cannot see it ; so we may and do certainly know , that this mystery is as we say , though , because we understand not the true and compleat na-nature of a Soul , we can as little express the manner , how it is done by a Soul. Yet , before we take our leave of this matter of Apprehensions , we will , in due place , endeavour to say somthing towards the clearing of this obscure point . Our second consideration upon the nature of Apprehension was , that our primary and main notion is of Being . This discovers some little glimpse of the nature of the Soul. For , 't is manifest that she applyes this notion , as well to no-parts , as to parts . Which we prov'd in the first Treatise ; when we shew'd that we have a particular notion of Substance , distinct from the notion of Quantity ; for , Quantity and Parts being the same , it follows that if there be a notion supposed by Quantity , ( as in Substance there is ) it must of necessity abstract from parts : and consequently , we may conclude , that the notion of Being , which is indifferently applyable either to Quantity or Substance , of its own nature wholly abstracts either from Parts , or no-Parts . I then infer , that , since this notion of Being is the very first and virgin notion our Soul is imbued with or capable of , and is the root of all other notions , and into which she resolvs every other notion , ( so as , when we have sifted and searsed the essence of any notion whatever , we can discover nothing deeper than this , or precedent to it ) ; and that it agrees so compleatly with our Soul , as she seems to be nothing else but a capacity fitted to Being : it cannot be denied , but that our Soul must needs have a very near affinity and resemblance of nature with it . But 't is evident , that Being hath not of it self any parts in it , nor of it self is capable of division : and therfore 't is as evident , that the Soul , which is fram'd ( as it were ) by that patern and Idea , and fitted for Being , as for its End , must also of it self be void of parts and incapable of division . For , how can parts be fitted to an indivisible thing ? And , how can two such different natures ever meet proportionably ? If it be objected , that the very notion of Being , from whence we estimate the nature of the Soul is accommodable to parts : as for example , we see that Substance is endew'd with Quantity . We answer , that even this corroborates our proof . For , since all the substances , which our senses are acquainted with , have parts and cannot be without parts , and yet nevertheless in our Soul , the notion of such substance is found without parts ; 't is clear , that such substance hath this meerly from our Soul : and , because it hath this indivisibility from our Soul , it follows that our Soul hath a power and nature to bestow indivisibility upon what comes into her . And since it cannot be deny'd , but that , if any substance were once existent without parts , it could never after have parts ; 't is evident that the nature of the Soul is incapable of parts , because it is existent without parts . And , that it is in such sort existent is clear ; for , this effect , of the Souls giving indivisibility to what she receives into her , proceeds from her , as she is existent : Now , since this notion of Being is of all others the first and Original notion that is in the Soul , it must needs , above all others , savour most of the proper and genuine nature of the Soul ; in and by which it is , what it is , and hath its indivisibility . If then it be press'd , how can Substance ( in reality or in things ) be accommodated to Quantity , since of it self it is indivisible ? We answer , that such Substance , as is the subject of and hath Quantity , is not indivisible ; for , such Substance cannot be subsistent without Quantity : and , when we frame a notion of it , as indivisible , 't is an effect of the force of our Soul , that is , able to draw a notion out of a thing that hath parts , without drawing the notion of the parts . Which shews manifestly , that in her there is a power above having of parts : and this vertue in her , argues her existence to be such . Our last consideration upon the nature of Appehension was , how all that is added to the notion of Being is nothing else but respects of one thing to another ; and how , by these respects , all the things of the world come to be in our Soul. The evidence we may draw from hence of our Souls immateriality will be not a whit less , than either of the two former . For , let us cast our looks over all that comes into our senses , & see if , from one end to another , we can meet with such a thing as we call a respect : it hath neither figure , nor colour , nor smell , nor motion , nor taste , nor touch : it hath no similitude to be drawn from by means of our senses . To be like , to be half , or be cause , or effect , what is it ? The things ( indeed ) that are so have their resemblances and pictures ; but which way should a Painter go about to draw a likeness , or to paint a half , or a cause , or an effect ? If we have any understanding , we cannot chuse but understand , that these notions are extremely different , from whatever comes in to us by the mediation of our senses : and then if we reflect , how the whole negotiation of our understanding is in & by respects ; must it not follow necessarily , that our Soul is of an extream different nature from our Senses and Imagination ? Nay , If we look well into this argument , we shall see , that , wheras Aristotle pretends , that Nihil est in intellectu , qu●d non prius fuit in sensu , this Maxime is so far from true , ( in rigour of the words ) , that the quite contrary follows undeniably out of it ; to wit , that Nihil est in intellectu , qu●d fuit prius in sensu . Which I do not say to contradict Aristotle ) for his words are true in the meaning he spoke them ) ; but to shew , how things are so much changed by coming into the understanding & into the Soul , that , although , on the one side , they be the very same things , yet , on the other side , there remains no likeness at all between them in themselvs & as they are in the understanding : which is a most evident proof , ( when the weight of it is duly consider'd ) that the nature of our Soul is mainly different from the nature of all corporeal things that come into our sense . By this which we now come from declaring , the admiration , how corporeal things can be in the Soul , and how they are spiritualiz'd by being there , will in part be taken away . For reflecting that all the notions of the Soul are nothing but the general notion of a Substance or thing joyn'd with some particular respect ; if we consider , that the respects may be so order'd , that one respect may be included in another , we shall see , that there may be some one respect , which may include all those respects that explicate the nature of some one thing : & in this case , the general notion of a thing , coupled with this respect , will contain all whatever is in the thing ; as for example , the notion of a Knife : that it is a thing to cut with , includes ( as we have formerly declared ) all that belongs to a Knife . And thus you see how the mystical phrase , of corporeal things being spiritualiz'd in the Soul , signifies no more , but that the similitudes , which areoftthem in the Soul are Respects . Thus having collected , out of the nature of Apprehension in common , as much as we conceive needful in this place to prove our assertion ; our next work must be , to try if we can do the like , by reflecting on particular apprehensions . We consider'd them of two sorts ; calling one kind universal ones , and the other collective ones . In the universal ones , we took notice of two conditions ; the abstraction , and the universality of them . Now truly , if we had no other evidence , but what will rise from the first of these , that alone would convince and carry the conclusion . For , though among corporeal things , the same may be now in one place , now in another , or somtimes have one figure , sometimes another , and still be the same thing ( as for example , wax or water ) ; yet , it is impossible to imagin any bodily thing whatever to be at any time without all kind of figure , or without any place at all , or indifferent to this or to that : and nevertheless , all things whatever , when they are universally apprehended by the Soul , have this condition in her ; by reason of their abstraction there , which in themselvs is impossible to them . When we say , water , fire , gold , silver , bread , &c. do we mean or express any determinate figure ? If we do , none but that precise figure will serve or content us : but 't is evident , that , of a hundred different ones , any and every one doth alike intirely satisfy us . When we call for Mony , if we reflect upon our fansy , peradventure we shall find there a purse of Crowns : nevertheless , if our messenger brings us a purse of Pistols , we shall not except against it , as not being what we intended in our mind , because it is not that which was painted in our fansy . 'T is therfore evident , that our meaning and our fansy were different ; for otherwise , nothing would have satisfy'd us , but that which was in our fansy . Likewise , in the very word ( which is the picture of our notion ) we see an indifferency : for , no Dictionary will tell us , that this word Mony doth not signify , as well Pistols as Crowns ; and accordingly we see , that , if our meaning had been precisely of Crowns , we should have blamed our selvs for not having named Crowns , and not him that brought us Pistols , when we spoke to him by the name of Mony. ' T● most clear therfore , that our understanding or meaning is 〈◊〉 fix'd or determin'd to any one particular , but equally 〈◊〉 to all : and consequently , that it cannot be like any thing which enters by the Senses ; and therfore not corporeal . The second condition of Universal Apprehensions is their universality : which adds to their abstraction one admirable parcularity ; and it is , that they abstract in such sort , as to express at the same time even the very thing they abstract from . How is it possible that the same thing can be , and not be , in the same notion ? Yet , let a man consider what he means when he saith , every man hath two eyes ; and he shall see that he expresses nothing , wherby any one man is distinguish'd from another , and yet the force of this word Every expresses that every man is distinguish'd from another : so that in truth , he expresses particularity it self in common . Now , let our smartest and ingeniousest adversary shew or imagine , if he can , how this may be done in a picture , or in a statue , or in any resemblance of a body or bodily thing : but if he cannot , let him acknowledg an eminent and singular propriety in the Soul , that is able to do it . Let us reflect , that particularity in a body is a collection of divers qualities & circumstances ; as that it is white , of such a figure , in such a place , in such a time , and an infinitude of such like conditions conglobated together : then if our Soul be a Body , the expression of the particularity of a Body in the Soul must be a participation in her of such a conglobation , or of such things conglobated . Now let us imagine , if we can , how such a participation should be in common ; and should abstract from all colour , all place , and all those things of which the conglobation consists : and yet we see , that in the Soul this is done ; and he who saith , Every man , doth not express any colour , place , or time , and nevertheless by saying so , he expresses that in every man there is a conglobation of colour , place , and time . For , it could not be Every one , unless there were such conglobations to make Every one , one : and , if any conglobation were expressed in this term Every one , it would not be Every one , but only one alone . Now , if any coordination of parts can unfold and lay open this riddle , I wil renounce all Philosophy & Understanding . Collective Apprehensions will afford us no meaner testimony than the other two , for the spirituality of our Soul. For , though it may seem to us , before we reflect throughly on the matter , that we see , or otherwise discern by our sense , the Numbers of things ; as that the men in the next room are Three , that the Chairs there are Ten , and the like of other things : yet , after due consideration , we shall find , that our eye or sense tells us but singly of each one , that it is One ; and so runs over every one of them , keeping them still each by themselvs , under their own several unities : but then the Understanding comes , and joyns under one notion what the Sense kept asunder , in so many several ones as there are things . The notion of three or ten is not in the things , but in our mind ; for why three rather , than five , or ten rather , than twelve , if the matter of which we speak were not determined ? and such determination of the matter is an effect of the Understanding . If I had spoken of things , as I did of men or chairs , there had been more , than three or ten : it is then evident , that what determined my speech made the number be three or ten . Again , we see that the notion of ten is but one notion ; or as the name of ten is but one sign , so it argues that there is but one notion , by which it is the sign of ten things . Besides , we see that Arithmeticians find out the proprieties and particular nature of any determinate number : and therfore we may conclude , that every number hath a definition and peculiar nature of its own , as it is a Number . If then this definition , or nature , or notion of ten be a corporeal one , it is a corporeal similitude of the object . But , it is like to any one of the things , or to all the ten ? If to any one , then that one will be ten ; if it be like to the whole made of ten , then that whole being but one , ten will be just one , and not ten things . Besides , to be ten expresly implys to be not one : how then can that be a material thing , which , by being one , represents many ; seeing that , in material things , one , and many are opposite , and exclude one another from the same subject ? And yet , this notion could not represent many together , but by being one . Again , if it be a material notion or similitude , it is either in an indivisible of the brain , or in a divisible part of it : I mean , that the whole essence of the notion be in every part never so little of the brain , or that one part of the essence be in one part of the brain , and another in another part of it . If you say , that the whole essence is in every part of the brain , though never so little ; you make it impossible to be a body : for you put the likeness of ten determinate bodies , in an indivisible manner ; seeing that what by division grows not less hath the nature of an indivisible . But if you say , that divers parts of the 〈◊〉 〈◊〉 divers parts of the brain ; then you make it impossible the notion of ten should be indivisible , since it self is composed of several parts . In a word , ten things cannot be represented materially , but by ten other things : and there it is most evident , that the Soul , which represents ten by one thing or notion , doth not represent the ten materialy : and consequently , that her self is immaterial . What we have now said , will be confirmed by considering the terms , All and whole : for 't is clear , that these terms also are of the nature of numbers ; but withal express particularly that no part is wanting . If then the notion of All or whole be said to be material or quantitative , it must be divisible : but , if you divide it , no part remains , All or whole : it is not therfore divisible ; nor consequently material . And , as this argument is manifestly applyable to numbers ; so , if we look into the arguments concerning numbers , you will find all them likewise apply able to these terms , All and whole . Out of what hath been hitherto discover'd , we may gather this note , that it is the nature of the Soul , to draw from divisibility to indivisibility , from multitude to unity , from indeterminateness and confusion to a clarity & determination : as appears evidently in this last example of Collections ; in which , whether we take numbers or other collective terms we see that throughout their natures consist in such a perfect indivisibility , as no part can be separated without destroying the essence of the notion . Nay , things which in themselvs are many and consist in parts , in the mind get an impartible nature : for ten is no longer ten , if it be divided ; nor all is all , if any thing be taken away . In the same manner , though Philosophy teach us , there be neither Points in Bigness , nor Instants in Motion or Time , yet Nature makes us express all Bigness by Points , and all Time by Instants : the Soul ever fixing it self upon indivisibility . And this is the reason , why we attribute the nature of Substance to all our notions . If we see a thing white , or black , or do , or suffer , or be in a place , or in time , presently , in our apprehensi● 〈◊〉 〈◊〉 these modifications of the thing , like substance 〈◊〉 〈◊〉 we call them by Substantive names , Whiteness , Action , Ubication , Duration , &c. Now , the reason of this is , because a Substance ( that is , a thing subsisting of and determined within it self ) is a fit and steady ground for the Soul to fix it self on : wheras these other Appendixes of Substance would not afford her easie footing to build her structures on , if ●he consider'd them as truly they are in themselvs ; and therefore , in her notion , she gives them the qualities of Substance . But withal it happens many times , that , by her doing thus , if she be not very wary , she is deceiv'd and falls into gross errors . One thing more we must remember to take notice of : and it is , that , if we wil compare the notions in our Understanding , with the signs , which beating in our Fansie , beget those notions ; we shall find , that these are but barely signs , and do not in their own nature express either the notions they raise , or the things they are signs of . This is evident in the images of the sounds we call Words : for 't is clear , they have no likeness either with the things they signifie , or with the thoughts they beget in us . And we shall find it no less true of other images ; for example , the exteriour impressions of sensible qualities , which seem by themselvs to be in the understanding : for , if we consider the matter well , we shall perceive that we understand nothing more by them , than we do by meer Words ; and that , to work or discourse out of them , we must seek into the objects and their definitions , wherof we learn nothing by those first impressions . For , it seems that ( for example ) hot , or red , or sweet , to a man that first sees , or feels , or tasts them , signifies nothing els , but a thing which makes such an apprehension in his Soul , or such a phantasm in his interiour sense : and nevertheless , as yet the man perhaps knows not that he hath a soul or an interiour sense , nor reflects so far as to consider , that this motion passes by his exteriour sense ; but his apprehension is immediately carried to the thing without him , and he imagins that the impression he feels is the thing he feels . And so he that should feel himself heated by a burning glass , & were not acquainted with the vertue of such a glass , would think the glass were hot : yet certainly , his first apprehension is of the motion made in his fansie , ( though he imagins it elswhere ) , which impression he conceivs to be the nature of the thing that makes it . And thus we see , that the conversion of the Soul is immediately to a thing without the man : which also is the effect of her being fixed to Existence ; for by reason of that she still apprehends every impression , as a thing . But now , whether her apprehension includes the very impression , which is in the sense or in the fansie , so that by its own likeness it be in the Soul ; or whether the impression in the fansie makes a change in the Soul , which we cannot discern in it self , but conceive it to be the impression which is in the fansie , because that impression is at the first continually present at the said mutation : is more obscure and hard to discover . But when we reflect that , after some time , words succeed in lie u of this impression , and perform the same effect as the original impression ; in what language soever they be utter'd , so they be understood : we may conclude out of this evident sign , that the impression is in the understanding , not in its own likeness , but in another shape , which we do not discover ; and which is excitated , as well by the name , as by the impression , in a man that is used to the names . Again , in a man that learns things by himself , these impressions serve for words , and not for things : for , such a man never looks into his fansie to discourse on any thing , but only upon the mutation he conceivs is made in the extern sense ; out of which he gathers by little and little the nature of the thing , whose notion was made at first in him by this impression . Whence is manifest , that our knowledg is a different thing from the Phantasmes which beat at the Souls door , as the thing signifi'd is from the sound of the word , or as the Wine in the Cellar is from the Bush : and therfore , 't is impossible that the Soul ( in which that knowledg resides , and which indeed is that knowledg ) should be a corporeal thing ; since , of all bodily things , the motions that are made by the sensible qualities arrive nearest to a spiritual nature . It remains now , that we should argue for the immateriality of the Soul , out of the extent of our apprehension , which seems to be so excessive , as not to be comprehensible by the limitations of bodies ; & therfore cannot belong to a body : but , because all that needs to be said in this particular follows plainly out of grounds already urged , & that this point contains not any notable particularity deserving mention here ; we will not enlarge our selvs any further upon it , but pass on to the next line of operations proper to our mind . Only we may not omit taking notice of the expressions which our mind makes of Nothing , or as Logicians term it , of Negations and Privations : which argue an admirable power in the Soul , and of a quite different strain from all corporeal things ; and evidently convince the immateriality of it . For , it cannot be doubted , but that the Soul knows what she means , when she discourses of Nothing . Now , if all her knowledg were nothing else but corporeal phantasms , or pictures made by corporeal things ; how should she come to have a notion of Nothing ? for , since it is most clear , that somthing cannot be like Nothing ; and that there cannot be a participation of what is not : how can we conceive that there should be a similitude made of Nothing ? The way therfore that the Soul takes in this operation is , that , comparing two things together , and finding that the one of them is not the other , she reflects upon her own action ; and dividing in it the thing said , from the saying , she takes the thing said for a Quality , or Property , or Predicate ( as Logicians call it ) of that thing which she denies to be the other thing : and then she gives it a positive name ; after she hath first made a positive notion , to which the name may agree . As for example , when the Soul considers a man that hath not the power to see ; as soon as she hath to her self pronounced , that he hath not such a power , she takes the not power to see for a quality of that man , and then gives the name of blindness to that not power of seeing : which , though of it self it be nothing , yet by being that which satisfies her act , when she saies that he hath not the power of seeing , it seems to be ranked among those things to which names are due ; for it hath a notion , and the having a notion is the claim , or merit , or dignity , in vertue wherof things are prefer'd to names . Now then , let us enquire , how the power of Rarity and Density , or the Multiplication and Order of Parts , can be rais'd and refined to the state of being like nothing , or the similitude of a negation ; or what Operation of Rarity or Density can forge out this notion of blindness , which we have explicated : and when we find it beyond their reach to compass , we must acknowledg that the Soul is another kind of engine , than all those which are in the store-house of Bodies . CHAP. VI. Containing proofs out of our Soul's operations in knowing or deeming any thing , that she is of a spiritual nature . OUr next consideration shall be , to see what testimony our manner of Judging yields us of the nature of the Soul : concerning which , three things offer themselvs , worthy the reflecting on ; which are , our Manner of Thinking , the Opposition which frequently occurrs in our Thoughts , and the Nature of Truth and of Falshood . As for the first , we may remember how we have shew'd , that all judgment or deeming is but an apprehension of identification , or somthing immediately following out of it ; and that a setled judgment or assent of the mind , is , as it were , a limb , or branch , or graft in our Soul : so that , we find our perceiving of identification between two things , or our seeing that the one is the other , is that by which our Soul encreases . Now , because , when two things are identified , the one reaches not further than the other ; 't is clear that this encrease of the Soul is not made by parts , which , being added one to another , cause it to be greater : and therfore , since this course is the only means of increase in bodies and quantity , 't is clear that the nature of the Soul is quite different from the nature of all corporeal or Quantitative things . Again , 't is against the nature of identification , to be of parts ; and therfore , they who take quantity to be one thing , and not many things tied together , acknowledg that truly there are no parts in it : And this is so rigorously true , that , although we speak of two things that in reality are identify'd one with another ; yet , if our words be such , as imply that our understanding considers them as distinct parts , and by abstraction gives them the nature of parts , then they are no longer identify'd , but , in good Logick , we ought in this case to deny the one of the other . As for example : though the hand and the foot be the same thing , ( as we have declared in our first Treatise ) ; yet because , in the name Hand , there is a secret exclusion of any thing that is not in the definition of a hand , it follows that in our speech we must say , that a hand is not a foot . Likewise though it be confessed , that the Thing which is rationality is also risibility ; nevertheless , it is a solecism in Logick , to say , that rationality is risibility : because it is the nature of these abstracted names , to consine their significations to one definition , and the definitions of these two terms are diverse . Out of this consideration it follows clearly , that , seeing the nature of parts is contrary to the nature of identity ; and that the Soul in her judgments works altogether by identity : 't is impossible that her operations should consist of parts , or in any sort resemble any proceeding of Quantitative things . The like will be convinced out of the Oppositions we find in our thoughts . In it we may consider two things : first the generation of it : next , the incompossibility of Opposites in the Soul. To begin with the first . We see that , in speaking , opposition is produced by the addition of this word Not : as when we say , not a man , not a peny , not a word : and therfore it follows , that in our Soul there is a notion of it , correspondent to the word that expresses it . Now , seeing that a notion is a thing , and that it is the likeness of its object , or rather the same with the object ; let us cast about , how we should , of parts and of quantity , make a nothing , or an identification to Not : and when we find , that it is ridiculous and absurd to go about it , let us conclude , that the manner of working , which our Soul uses , is far different from that which is used in bodies , and among material things . And if you object , that , not only a body , but even any other substance whatever ( suppose it as spiritual as you will ) cannot be either like or identified to nothing ; and therfore this argument will as well prove that the Soul is not a thing or substance , as that it is not a body : We answer , that it is evident , out of what we have already said , that the Understanding is not the Objects it understands , by way of Similitude , but by a higher means ; which we have shew'd to be by way of Respects . Now then , the respect which the thing hath to another thing , by not having such a respect to it , as a third thing formerly consider'd hath thereto , may be express'd in way of Respects , though it cannot in way of Similitude , and so our understanding is able to express , what neither our fansie nor any corporeal thing can arrive to the expression of . As when first we find that one man hath a respect to the wall , which we call the power of seeing ; if afterwards we find that another man hath a respect to the wall , of impotence that he cannot see it : this second respect the understanding hath a power to express , as well as the first ; as we have touch'd above . As for the opposition that occurrs in our thoughts , we may consider it of two kinds . The one is of the things or objects that come into our thoughts or Soul ; and this is not properly an opposition in the Soul : For , though the things be opposite by their own nature in themselvs , yet they do not exercise their opposition in the Soul. Nay , though the opposition be even in the Soul it self , if the Soul with this opposition be consider'd as an object , it makes no opposition in her : for so you may consider your Soul learned and unlearned , ignorant and knowing , good and bad , and the like ; all which are oppositions in a Soul supposed to be so qualified , but none in a Soul that considers them . No more than fire and water , heavy things and light , white and black , being and not being , an affirmative proposition and its negative , and the like ; all which are in themselvs so contrary and opposite to one another , that they cannot consist together in one subject : they have an incompossibility among themselvs , wherever the one of them is , by its very entrance it drives out its opposite ; and yet in the Soul they agree together without reluctance , she knows and considers and weighs both sides of the scale at the same time , and ballances them evenly one against another . For , unless both the opposites were in the same instant in the same comparing power , that power could not by one act , whose begining implys its ending , judg the difference and opposition of them : as when we say black is contrary to white , or darkness is the want of light , we pronounce one common Not being of both extremes . We may then boldly conclude , that , since no body whatever can entertain , at the same time , and in the same place , these quarrelling Antagonists ; but that , by their conflict , they presently destroy one another , and peradventure the body too , into which they presse for entrance , and the entire possession of which each of them strives for , ( those of them I mean , that are proportion'd to the reception of bodies ) : and that the Soul imbibes them together without any difficulty or contract , and preservs them always friends even in the face of one another , & lodges them together in the same bed : and that ( in a word ) there opposite things enjoy an admirable and unknown manner of Being in the Soul , which hath no parallel in bodily things : we may ( I say ) boldly conclude , that the Soul it self in which all these are , is of a nature , and hath a manner of Being , altogether unlike the nature of bodies , and their manner of Being . Out of this agreeing of all Objects in the Soul & their having no opposition there , even whiles she knows the opposition that is between them in themselvs , there follows another consideration , of no less importance : which is that the amplitude of our Soul , in respect of knowledg , is absolutely infinite ; that is to say , she is capable of knowing , at the same time , objects without end or measure . For the explicating wherof , we are to consider , that the latter conclusions , which the Soul gains knowledg of , hang to the former by identification , or by the Soul 's seeing that two notions are identified , because they are identified to athird ; as is before expressed : & the first principles which seem to be immediately joyn'd to the Soul , have the identity of their terms plain and evident , even in the very terms themselvs . Nay , if we insist further , we shall find that the First Truths must have an identification to the very Soul it self . For it being evident , that Truth or Falshood is not in the Soul , but so far forth as she applys her self to the external object , or to the existence of things in themselvs ; and that we find that the Souls knowing with evidence that any thing is or hath being , implys her knowing that her self is ( for she cannot know that a thing seems so to her , or makes such an impression in her , without knowing that her self is ; though peradventure she may not know what her self is , but takes her self to be no other thing , than the body of the man in which she is ) : 't is evident that the First Truths which enter into the Soul , to wit , that this or that seems so or so to her , ( and these truths no Scepticks ever doubted of ) , are identify'd with the Soul it self ; since an object seeming to be such or such , is nothing else but the Soul is so qualified . And in this we find , that the certainty of the first Principles , as for example , of this Proposition , That the whole is bigger than the Part , will depend , in a particular Soul , of her certainty of her own Being . For , though this Proposition would have a necessity in the very connexion of the terms , notwithstanding there were not in nature any Whole or Part ; yet this necessity would not be a necessity of Existence or Being in the object , but a necessity of connexion , as it were , of two parts of the Soul : and so , if Verity and Falsity be not perfectly in the Soul , but in the comparison to actual existence , the Soul would not be perfectly true , or ( to say more properly ) would not have the perfection of truth in her , by having or knowing this Proposition , unless withal she were certain , that there were existent an object of this Proposition ; of which ( as we have said ) she cannot be certain , without being certain of her own Being . So that , in effect , the identification of other things among themselvs , by which such things are known , comes at last to be retrived in the existence of the Soul it self ; and to be in the Soul , by the identification of those other things to her self . Now then , to proceed to the proof of our proposed conclusion ; 't is clear , that the adding of one thing to another doth , out of the force of this addition , perfect the thing to which the addition is made , if the advenient thing be added in such way as the former is apt to receive it : but 't is evident , that the Soul is made fit by former Propositions , to be identify'd to later ; for we see that the former ones draw on , and infer the later : therfore it follows , that , the more is added to the Soul , the greater is her aptitude to have more , or to be more encreased ; and consequently , that the more is added to her , the more may still be added , and the more capable and more earnest she is to have more . Wherfore it cannot be deny'd , but that , since in the nature of the objects there is no impediment to hinder their being together in the Soul , ( as we have proved a little above ) ; and that in her , by receiving new objects , there is a continual encrease of capacity to receive more ; she hath an amplitude to knowledg absolutely infinite , in such a manner as we have above expressed . Now , to apply to our purpose what we have gather'd by this discourse : 't is clear , that these two conditions , of one thing not driving ou● another , and infinity of accessions , openly disclaim from Quantity , and matter ; ( for , we see that what hath Quantity , 〈◊〉 a Body , cannot admit a new thing into it , unless some other thing first go out , to make room for the advenient one ; and as for infinitude , it breeds a Sea of contradictions , if it be but thought of in Quantity ) ; and therfore we may conclude , that the Soul , to whom these two conditions belong , is not quantitative or corporeal , but immaterial and of a spiritual nature . The second kind of opposition that occurrs in our thoughts or Soul , is of Contradictory Propositions . It hath its origine in the opposition of Being to not-Being ; and is when a thing is identify'd to the Soul , in such sort as we have said , that a Judgment or Deeming makes the object become , as it were , a limb or part of the Soul. And , because the conflict of two such Propositions , if they were together in the Soul , would make her be somthing contrary to the nature of Being ( if any thing can be contrary to Being ) which in the Schools they call ens & non ens ; the impossibility of her admiting into her self two such Propositions together , testifies her firm cleaving and fixedness to Being : and so confirms and brings new evidence to that argument for the Souls spirituality , which , in the first Chapter of this part , we drew from the nature of Being . As for Truth and Falshood , they spring from the same root as the last ; as being qualities consequent to the opposition of affirmative and negative Propositions , wherof if the one be true , the other must necessarily be false : and therfore , we need not spend time in seting down any particular considerations of these , since what we have said of the other is applyable to them ; but 't is sufficient , that we thus note them , to give the Reader occasion to reflect on them . Among Propositions , there are some which Logicians term of eternal Truth : and , out of these , there are ingenious men , who imagine that the immortality of the Soul may be immediately deduced . Herein they rove not quite from the mark ; though withall I must needs say , they do not directly hit it . To understand the utmost that may be infer'd out of such Propositions , we may note two conditions in them : the first is , that generally these Propositions are universal ones ; and therby have that force to convince the spirituality of the Soul , which we have explicated and shew'd to belong to universal terms : the second is , that in these Propositions , there is a necessity of connexion between their terms ; such an one , or at least very like thereto , as we explicated in those Propositions , which bear their evidence plain in their very terms . And , out of this we may draw another argument for the spirituality of the Soul. For , we see that all corporeal agents and patients are defectible and contingent , that is to say , somtimes , or ( if you will ) most times , they attain their effect , but withall , somtimes ( be it never so seldom ) they miss of it ; and accordingly it happens somtimes that our eyes , our ears , our touch , and the rest of our senses are deceiv'd , though , for the most part , they give us true information of what they converse with : But , these Propositions of eternal verity never fail ; they have in themselvs an indefectibility insuperable : And consequently , they give evidence , that the Souls nature is of a higher degree of constancy and certainty , than what falls within the compass of Bodies , and is of a nobler and different strain from all corporeal things ; for , this certainty is entail'd upon such Propositions by the force of Being , which is the proper object of the Soul , and they have their Being as limbs and parts of the Soul. As for the term of Eternal verity , it is not to be taken positively ; as if these Propositions , or their objects , have any true eternity or perseverance , without begining or ending : but only negatively ; that is , that there can be no time , in which they are false : and therfore , we cannot , out of their having such a kind of Eternity belonging to them , argue a capacity of infinite time or duration in our Soul that comprehends them . CHAP. VII . That our Discoursing proves our Soul to be incorporeal . HAving thus run over those proofs , for the immateriality of our Soul , which arise out of her manner of working when she judges ; in the next place we are to enquire , what others her manner of Discoursing will afford us . We are sure , that since our Discourse is composed of Judgments , and of single Apprehensions ; it cannot choose but furnish us with all those Pregnant Arguments , that we drew from them . But , that will not serve our turn : we look after new Evidence : and we shall see it will give it us with full hands . It consists in this , that , when we Discourse , we may easily perceive there is more at one time in our Mind , than we can discover to be in our Fantasie . For , we find , that in our Fantasie , as one Proposition comes , another is gone : and though they that are gone seem to be ready at a call , yet they are not in presence ; as being things which consist in motion , and that require place , and therefore the one justles the other out of the place it possessed . But if it fared in like manner in our inward Soul , we could never attain to knowledg . For , 't is manifest , that our Soul is not assured of a Conclusion , but by her seeing the Premises : if then the Premises be taken away , the Conclusion that rests upon them falls to the ground ; but they are taken away , if they be out of our mend ; therfore , when our understanding yields its assent to a Conclusion , it must of necessity have the Premises still in it . But we must not rest here ; this consideration will carry us on a wonderous deal farther . We know , that he who goes to frame a new demonstration in any Subject , must be certain he takes nothing contrary to what he hath learned in many Books ; likewise , that he who will make a Latine Verse , or reads a Poem , knows there is nothing in all that Poem contrary to his 〈◊〉 dia : do we not then manifestly perceive a certain remainder of all these in his Soul ? The like is in all a● : in which ●e that goes about any work , according to art , shews he hath in his head all the rules of that art , though he do not distinctly remember or call them to mind , while he works . For , if he have them not , how doth he work by them ? Since then 't is clear , he thinks not of them at that time ; 't is as clear , that more is in the Soul at one time , than is in his Fantasie : or than can be there by material bodies ( which , we have shew'd , is the way , wherby all things come into the Fantasie ) ; though it be the nimblest and the subtilest Agent of all corporeal things whatever . Another consideration , wherby to evince the immateriality of the Soul , concerns the proceeding of Syllogisms by links , fast'ned to one another : whence we may take notice , that every one of them is a step to another : and consequently , 't is manifest that , according to the nature of the Soul , they must be altogether in her ; since , if any one were absent , all the rest that follow'd and depended upon that one , would have no grounding or fixedness in the Soul. Now , if to this we add , that what is to be known is absolutely and liquidly infinite , there cannot be brought or expected a more pregnant and home-wit ness of our Souls spirituality : it following out of these grounds that the Soul , by its nature , is , not only capable of , but expresly order'd to an infinite knowledg of infinite objects altogether . For , these two , finite & infinite science , are so vastly different from one another ; that , if the same subject be capable of both , it must of necessity be order'd to infinite ; as to its chiefest act and end . And thus , out of capacity in this subject , its being ordered is well infer'd , though in other matters peradventure the consequence may not be good . And accordingly , who looks into Geometry , Arithmetick , Logick , or even nature it self , will evidently see , that the objects of knowledg are every way , and in every Science , multipliable without end . Neither ought this to be neglected , that a great part of the Souls objects , and indeed of those that are most natural to her , is above the capacity , and out of the reach of material things . All Metaphysicks abstract from quantity : the investigation of God , of Angels , of the Soul it self either concludes immateriality , or at least works about it . What shall I say of Logical notions , those which are call'd the second intentions ; about which there is so much business both in the Schools and in the World ? 'T is sufficient , that we have already express'd , how all our notions are respective . But , in particular , the motives of humane actions are very abstracted considerations : as for example , Hope of things to Come , Memory of things Past , Vertue , Vice , Honour , Shame , and the like . To these let us add , that , when we teach or explicate any thing to ignorant persons , we must frame our own apprehensions to their capacity , and speak such things as they may comprehend : which capacity or extent of comprehension we cannot see or perceive by any sense ; but judg it meerly by our Reason and Understanding . Wherfore , since our operation is mainly and chiefly on and by such motives , as are not liable to material principles and compositions ; it is evident , that the spring-head , from whence such operation flows , must also be immaterial and incorporeal . I am not ignorant , that this Argument uses to be answer'd , by urging , that the Soul likewise knows Deafness , Dumbness , Blindness , and such other notions of Nothings , and yet is not from thence infer'd to be Nothing : it conceives God and Eternity ; and yet it is neither from it self , as God is , nor eternal . In like manner ( say they ) it may know incorporeal things , and yet not be therfore it self incorporeal . To this I reply , first , wishing them not to mistake me , but to give my argument its full force and weight : for , there is a very great difference between the knowing of a thing , in a strained , toilsome , and confused manner ; and the having a thing for its ordinary matter and subject of negotiation : this argues connaturality between the Soul and what it is so conversant about ; but that doth not . Now , what is inferr'd out of whole Sciences and Arts concerns a main stock of the Souls business ; and not some extraordinary vertue or powers she hath . But , to come up to close to the answer , I say , that if we , being throughly acquainted with material things , can find that it is not in the possibility of any such to be the likeness of an immaterial thing ; and from thence inferr , that our Soul , for being fraught with immaterial notions , is not material ; our conclusion is well collected and a very good one : for , the premises out , of which we gather it , are within our kenning ; and therfore , if there were any defect in the consequence , we should easily perceive it . Whence it appears clearly , that there is no parity between the deduction of our conclusion , and that other which the objection urges , that our Soul , because it can know eternal things , is also eternal : for , Eternity is a thing beyound our comprehension ; and therfore it ought not to be expected at our hands , that we should be able to give an account where the brack is and , to say the truth , if knowledg be trken properly , we do not know Eternity ; however by supernatural helps we may come to know it : but in that case , the helps are likely to be proportionable to the effect . Neither are Negations properly known ; seeing there is nothing to be known of them . And thus we see that these objections , proceed from the equivocation of the word knowledg ; somtimes used properly , othertimes apply'd abusively . CHAP VIII . Containing proofs , out of our manner of proceeding to Action , that our Soul is incorporeal . I Doubt not but what we have already said hath sufficiently convinced our Souls , being immaterial , to whomsoever , is able to penetrate the force of the arguments we have brought for proof therof , and will take the pains to consider them duly ; ( which must be done , by serious and continued reflection , and not by cursory reading , or by interrupted attempts ) : yet , since we have still a whole field of proofs untouch'd , and , in so important a matter , no evidence can be too clear , nor any pains be accounted lost , that may redouble the light , although it shine already bright enough to discern what we seek , we will make up the concert of unanimous testimonies to this already establish'd truth , by adding those arguments we shall collect out of the maner ofour Soulsproceeding to action , to the others we have drawn from our observations upon her Apprehensions , her Judgments , and her Discourses . Looking then into this matter the first consideration we meet with , is , that our Understanding is , in her own nature , an orderer ; & that her proper work is to rank & to put things in order . For , if we reflect on the works and arts of men , as , a good life , a common-wealth , an army , a house , a garden , all artefacts ; what are they , but compositions of well order'd parts ? And in every kind , we see that he is the Master , & the Architect , & is accounted the wisest , & to have the best understanding , who can best , or most , or further , than his fellows , set things in order . If then to this we joyn , that Quantity is a thing whose nature consists in a capacity of having parts and multitude ; and consequently is the subject of ordering and ranking : doth it not evidently follow , that our Soul , compared to the whole mass of bodies , & to the very nature of corporeity or quantity , is as a proper agent to its proper matter to work on ? Which if it be , it must necessarily be of a nobler strain , & of a different & higher nature than it ; and consequently , cannot be a body , or be composed of Quantity : for , had matter in it self what it expects and requires from the agent , it would not need the agents help , but of it self were fit to be an Agent , Wherfore if the nature of corporeity , or of body , in its full latitude , be to be order'd , it follows that the thing whose nature is to be an orderer must , as such , be not a body , but of superiour nature , and exceeding a Body : which we express by calling it a spiritual thing . Well then , if the Soul be an orderer , two things belong necessarily to her : one is , that she have this order within her self ; the other , that she have power to communicate it to such things , as are to be order'd . The first she hath by Science ; of which enough already hath been said towards proving our intent . Next , that her nature is communicative of this order , is evident out of her action and manner of working : But , whether of her self she be thus communicative , or by her conjunction to the Body she informs , appears not from thence . But , where experience falls short , Reason supplies ; and shews us , that of her own nature she is communicative of order : For since her action is an ordering , and in this line there are but two sorts of things in the world , namely , such as order , and such as are to be order'd ; 't is manifest : that the action must , by nature and in the universal consideration of it , begin from the orderer , ( in whom order hath its life and Subsistence ) , and not from that which is to receive it ; then , since ordering is motion , it follows evidently , that the Soul is a mover and begInner of motion . But , since we may conceive two sorts of movers ; the one when the agent is moved to move , the other , when of it self it begins the motion without being moved ; we are to enquire , to which of these two the Soul belongs : But , to apprehend the question rightly , we will illustrate it by an example . Let us suppose that some action is fit to begin at ten of the clock . Now , we may imagine an agent to begin this action in two different manners , one , that the clock , striking ten , breeds or stirrs somwhat in him , from whence this action follows : the other , that the agent may , of his own nature , have such an actual comprehension or decurrence of time within himself , as that , without receiving any warning from abroad , but as though he mov'd and order'd the clock , as well as his own instruments , he may of himself be fit and ready , just at that hour , to begin that action ; not as if the clock told him , what hour it is , but as if he , by governing the clock , made that hour to be , as well as he causes the action to begin at that hour . In the first of these manners , the agent is moved to move ; but in the second , he moves of himself , without being moved by any thing else . And in this second way , our Soul , of her own nature , communicates her self to quantitative things , and gives them motion : which follows out of what we have already proved , that a Soul , in her own nature , is the subject of an infinite knowledg , and therfore capable of having such a general comprehension , as well of time & the course of all other things , as of the particular action she is to do ; and consequently stands not in need of a Monitor without her , to direct her when to begin . If then it be an imprevaricable law with all bodies , that none whatever can move , unless it be moved by another : it follows , that the Soul , which moves without being stirr'd or excitated by any thing elseis of a higher race , than they ; and consequently , is immaterial and void of Quantity . But , let me not be mistaken in what I come from saying ; as though my meaning were , that the Soul exercises this way of moving her self , and of ordering her actions , while she is in the Body : for , how can she ? seeing she is never endew'd with compleat knowledg requisite for any action , never fully comprehending all the circumstances or it . But , what I intend is , that the nature of the Soul , consider'd in it self , is such , as hath a capacity and may reach to this manner of working , ( whence I infer that she is not a Body but a Spirit ) ; without determining , whether she work thus in the body , or out of it : that enquiry belongs not to this place ; it will follow by and by . But , for the present , having consider'd to what kind of working the nature of the Soul in abstract is capable of attaining ; we will conclude this Chapter , with reflecting on those actions of hers , which fall daily under our remark , as being exercised in the Body . In all of them we may observe , that she proceeds with a certain Universalitity & indifferency ; beyond the practice of all other creatures whatever . For example , if a man be spoken to , or ask'd of a hundred several things that he never thought of before in all his life ; he will immediately shape pertinent replie's to all that is said , & return fiting answers to every question : As , Whither such a man goes ? How long this staff is ? What colour that mans cloaths are of ? &c. To all which , & to as many things more as you will , ( so they be within the compass of his knowledg ) he straight answers differently , and to the purpose . Whence 't is manifest , that his answers do not proceed upon set gimals or strings , wherof one being struck moves the rest in a set order , ( which , we have shew'd , is the course in all actions done by Beasts ) : but , out of a principle within him , which of it self is indifferent to all things ; and therfore can readily apply it self to the answer , according as by the question it is moved . And the like may be observ'd in his actions ; which he varyes , according to the occasions presented . I remember how Sir Phillip Sidney ( the Phoenix of the age he lived in , & the glory of our Nation ; & the patern to posterity of a compleat , a Gallant & a perfect Gentleman ) aptly calls our hands , the Instruments of Instruments ; from Aristotle who terms them Organa organorum , or universal instruments , fitly moulded to be employ'd in any service . Nature hath , to all , other Creatures , appropriated their instruments to determinate actions ; but to Man she hath ( in these ) given such , as might be apply'd to any kind of work whatever . And accordingly we see , that the same kind of Bird still builds her nest and breeds her young , in the same way , without any the least variation at all : but men build their Houses as they please , sometimes upon hills , somtimes in vales , somtimes under the earth , and somtimes upon the tops of trees ; and the manners of breeding or instructing their Children are as divers , as the Customs of Nations and Towns. And , in all other actions , our Masters note it for a property peculiar to Man , that he uses to arrive to the same end by divers means ; as , to transport our selvs to some place we would go to , either by water , or by horse ; or by coach , or by litter , as we please : wheras we see no such variety in like actions of other living creatures . All which being so , we may conclude , that the Souls proceeding , either to answers or to action , argues clearly that she hath within her self such an indifferency , as is joyn'd with a means to determine this indifferency : the contrary wherof we see in all corporeal Engines ; for , they have every step , in the whole course of their ways , chaulk'd out to them by their very framing , ( as hath been amply declared in the first Treatise ) and have the determination of the work , from end to end , set down and given them by their artificer and maker . And therfore 't is most evident , that the Soul cannot he a thing composed or framed of material and quantitative parts ; seeing she hath not her ways set down to her , but frames them of her self , according to the accidents that occurr . The same nature of the Soul discovers it self in the quiet proceeding of Reason , when it works with greatest strength and vigour ; as well knowing , that its efficaciousness consists , not in the multitude of parts , which Passion breeds , but in the well ordering of those it already hath under its command : Wheras the strength of Quantity , and the encrease of its strength , consists in the multitude of its parts ; as will evidently appear to whom shall consider this point deeply . Thus we have , in a summary manner , gone through all the Operations of the Soul ; which , in the begining of this latter Treatise , we heap'd together , as Materials wherwith to raise an immaterial and spiritual building . Neither , I hope , will our Reader be offended with us , for being more succinct and concise in all our discourse concerning our Soul ; than where we deliver'd the doctrine of Bodies : for , the difficultness of this subject , and the nicety required to the expressing our conceptions concerning it , wherin ( as the proverb is ) a hair is to be cloven , would not allow us that liberty of ranging about , as when we treated of Bodies . What occurrs among them may be illustrated by examples within our own orb , and of their own pitch : but , to display the operations of a Soul , we can find no instances able to reach them ; they would rather embroil and darken them . For , the exact propriety of words must be strictly and rigorously observ'd in them : and the Reader shall penetrate more into the nature and depth of them , by serious meditation and reflection upon the hints we have here given , ( efficacious enough , I hope , to excite those thoughts he should have for this purpose , and to steer them the right way ) ; than by much and voluminous reading , or hearing long and polish'd discourses , on this subject . For my part , if what I have here said should to any man appear not sufficient , to convince that our Soul is of a spiritual and far different nature , from all such things as , in our First Treatise , we have discours'd on , and taken for the heads and most general kinds of Bodies , ( to which all other particular ones and their motions may be reduced ) : I shall become a suitor to him , to take This Subject into his handling , where it begins to be unwieldy for mine ; and to declare to us , upon the principles we have setled in the first Treatise , and upon considering the nature of a Body , ( which is the first of all our notions ) , how these particulars , we have reflected upon in mans actions , can be drawn out of them . For , I can find no possible means to link them together : a vast and impenetrable Ocean lyes between the discoveries we have made on each side of its shores , which forbids all commerce between them ; at least , on the dark Bodies side , which hath not wings to soar into the region of Intellectual light . By those principles , we have traced out the course and progress of all operations belonging to Sense ; and how Beasts do or may perform all their actions , even to their most refined and subtilest operations : but , beyond them , we have not been able to carry these grounds , nor they us . Let him then take the pains to shew us , by what Figures , by what First Qualities , by what Mixtion of Rare and Dense parts , an Universal Apprehension , an evident Judgment , a legitimate Consequence is made : and the like of a mans determination of himself to answer pertinently any question ; of his choosing this way before that , &c. Which if he can do ( as I am sure he cannot ) I shall allow it to be reason , and not obstinacy that works in his mind , and carrys him against our Doctrine . But if he cannot , and that there is no appearance nor possibility ( as indeed there is not ) that these actions can be effected by the ordering of material parts ; and yet he will be still unsatisfy'd , without being able to tell why , ( for he will be unwilling to acknowledg , that these abstracted Speculations do not sink into him , and that nothing can convince him but what his Senses may be judges of , and he may handle and turn on every side like a brick or tile ) and will be still importune with cavillous scruples and wild doubts , that , in truth and at the bottome , signifie nothing : we will leave him to meditate at his leisure upon what we have said ; while we proceed on to what follows out of this great principle , That Our Soul is Incorporeal and Spiritual . CHAP. IX . That our Soul is a Substance , and Immortal . HAving concluded that our Soul is immaterial and indivisible : ( to proceed one step further ) it cannot be deny'd , but that it is either a Substance or an Accident . If the later , it must be of the nature of the substance whose accident it is ; for so we see all accidents are : but , in man , when his Soul is excluded , there is no spiritual substance at all , wherof we have any notice ; and therfore , if it be an accident , it must be a corporeal one , or some accident of a body , ( as , some figure , temperature , harmony , or the like ) and consequently , divisible : but , this is contrary to what is proved in the former Chapters : and therefore it cannot be a corporeal accident . Neither can it be a spiritual accident ; for , to what spiritual substance should it belong , when as nothing in man can be suspected to be spiritual , but it self . Seeing then that it can be no accident , a substance it must be ; and must have its Existence or Being in it self . Here we have passed the Rubicon of experimental knowledg ; we are now out of the bounds that experience hath any jurisdiction over : and from henceforth , we must in all our searches and conclusions rely only upon the single evidence of Reason . And even this last conclusion we have been fain to deduce , out of the force of abstracted reasoning upon what we had gather'd before ; not by immediate reflection upon some action we observe proceeding from a man : yet , withal , nature flashes out , by a direct beam , some little glimmering of the verity of it , to the eye of Reason within us . For as , when we see a Clock move , or a Mill , or any thing that goes by many wheels ; if we mark that there are two contrary motions in two divers parts of it , we cannot think that those contrary motions belong to one and the same continued body : but shall presently conclude , there must be in that Engine two several bodies compacted together . So , in Man , though his Body be the first mover that appears to us , yet seeing that , in his actions , some effects shew themselvs , which 't is impossible should proceed from a Body ; 't is evident , that in him there is some other thing besides that one which we see . And consequently , we may conclude , that he is composed of a Body , and somwhat else that is not-a-Body : which somewhat else , being the spring from whence those actions flow that are of a different strain from those derived from the body , must necessarily be a Spiritual Substance . But , while we are examining , how far our present considerations and short discourses may carry us , as it were , experimentally , to confirm this truth ; we must not omit what Avicenna ( in his Book De Anima & Almahad ) and Monsier des Cartes ( in his Method ) press upon the same occasion . Thus they say , or to like purpose . If I cast with my self , who I am that walk , or speak , or think , or order any thing : my reason will answer me , that , although my legs or tongue were gone , and that I could no longer walk or speak , yet were not I gone ; and I should know and see with my understanding , that I were still the very same thing , the same Ego as before . The same , as of my tongue or legs , would reason tell me of my eys , my ears , my smelling , tasting and feeling , either all of them together , or every one of them single ; that , were they all gone , still should I remain . As when , in a dream , ( where I use none of all these ) I both am and know my self to be . Reason will tell me also , that although I were not nourished , so I were not wasted , ( which for the dr●ft of the argument may be supposed ) yet still I should continue in Being . Whence it would appear , that my heart , liver , lungs , kidneys , stomach , mouth , and what other parts of me soever , that serve for the nourishment of my body , might be sever'd from me ; and yet I remain what I am . Nay , if all the beautiful and airy fantasms , which fly about so nimbly in our brain , be nothing else but signs to and in our Soul , of what is without us ; 't is evident , that , though peradventure she would not , without their service , exercise that which by error we mis-name Thinking , yet , the very same Soul and Thinker might be without them all : and consequently , without brain also ; seeing that our brain is but the play-house and scene , where all these faery masks are acted . So that , in conclusion , Reason assures us , that , when all Body is abstracted in us , there still remains a Substance , a Thinker , an Ego , or I ; that in it self is no whit diminished , by being ( as I may say ) strip'd out of the case it was inclos'd in . And now , I hope , the intelligent Reader will conceive I have perform'd my promise , and shewed the Soul of man to be an Immortal Substance . For , since it is a Substance , it hath a Being ; and since it is an immaterial Substance , it hath a Being of its own force , without needing a consort body , to help it sustain its Existence : for , to be a substance , is to be the subject of Existence ; and consequently , to be an immaterial substance is to be a subject capable of Existence , without the help of matter or Quantity . It cannot therfore be required of me , to use any further industry , to prove such a Soul , immortal ; but who will contradict her being so is obliged to shew that she is mortal : for it follows in reason , that she will keep her Being , unless by some force she be bereav'd of it . It being a rule , that whoever puts a thing to be is not bound , for the continuation of that things Being , to prove that it is not changed ; but on the other side , he , tbat averrs it changed , is bound to bring in his evidence of a sufficient cause to change it : for , to have a thing remain is natures own dictamen , and follows out of the causes which gave it Being ; but to make an alteration supposes a change in the causes , and therfore the obligation of proof lyes on that side . Nevertheless to give satisfaction to those , who are earnest to see every article positively proved ; we will make that part to our Province . Let us then remember , that Immortality signifies a negation , or not-having of Mortality : and that a positive term is required to express a change by ; since nature teaches us , that whatever is will remain with the Being it hath , unless it be forced out of it . If then , we shew , that Mans Soul hath not those grounds in her , which make all things we see to be mortal ; we must be allow'd to have acquitted our selvs of the charg , of proving her Immortal . For this end , let us look round about us , and inquire of all the things we meet with , by what means they are changed , and come to a period and are no more , The pure Elements will tell you , that they have their change by rarefaction and condensation , and no otherwise : Mixed bodies by alteration of their mixture : Smal bodies , by the activity of the Elements working upon them ; and by the means of rarefaction and condensation entring into their very constitution , and breeding another temperament , by separation of some of their parts , and in their stead mingling others . Plants , and trees and other living creatures will tell you , that their nourishment being insinuated through their whole bodies by subtile pores and blind passages ; if they either be stop'd by any accident , or else fill'd with bad nourishment , the mixture of the whole fails of it self , and they come to die . Those things which are violently destroy'd , we see are made away , for the most part , by division : so fire by division destroyes all that comes in its way ; so living creatures are destroy'd , by parting their blood from their flesh , or one member from another , or by the evaporation or extinction of their natural heat . In fine , we are sure that all things , which within our knowledg lose their Being , do so by reason of their Quantity ; which by division , or by rarefaction and compression , gains some new temperature , that doth not consist with their former temper . After these premisses , I need say no more : the conclusion displays it self readily and plainly , without any further trouble . For , if our labour hath been hitherto , to shew that our Soul is indivisible ; and that her operations are such as admit not quantitative parts in her ; 't is clear , she cannot be mortal by any of those ways , wherby we see things round about us to perish . The like argument we may frame out of Local motion . For , seeing that all the alterative actions we are acquainted with be perform'd by local motion ( as is deliver'd , both in gross , and by retail , in our first Treatise ) ; and that Aristotle and all understanding Philosophers agree , there can be no Local motion in an indivisible thing , ( the reason wherof is evident , to whomsoever reflects upon the nature of Place , and of Local motion ) : 't is manifest , there can be no motion to hurt the Soul , since she is concluded to be indivisible . The common argument likewise used in this matter amounts to the same effect ; to wit , that , since things are destroy'd only by their contraries , that thing which hath no contrary is not subject to destruction ( : which principle both Reason and Experience every where confirm : ) : but a humane Soul is not subject to contrariety : therfore such an one cannot be destroy'd . The truth of the assumption may be known two ways : First , because all the contrarieties , that are found within our cognisance , rise out of the primary opposition of Rarity , and Density ; from which the Soul being absolutely free , she likewise is so , from all that grows out of that root : and Secondly , we may be sure , that our Soul can receive no harm from contrariety , since all contraries are so far from hurting her , as contrary wise , the one helps her in the contemplation of the other : And as for contradiction in thoughts , which at different times our Soul is capable of admitting , experience teaches us , that such thoughts change in her , without any prejudice to her substance ; they being accidents , and having their contrariety only betwixt themselvs within her , but no opposition at all to her ; which only is the contrariety that may have power to harm her : and therfore , whethersoever of such contrary thoughts be in the Soul , pertains no more to her subsistence , than it doth to the subsistence of a Body , whether it be here or there , on the right hand , or on the left . And thus I conceive my task is perform'd ; and that I am discharg'd of my undertaking , to shew the Souls Immortality ; which imports no more , than to shew , that the causes of other things mortality do not reach her . Yet , being well perswaded , that my Reader will not be offended with the addition of any new light , in this dark subject ; I will strive to discover ( if it be possible ) some positive proof , or guess , out of the property and nature of the Soul it self , why she must remain , and enjoy another life after this , To this end , let us cast our eye back , upon what hath been already said , concerning her nature . We found that Truth is the natural perfection of Mans Soul ; and that she cannot be assured of truth naturally , otherwise than by evidence : and therfore , 't is manifest , that evidence of truth is the full compleat perfection , at which the Soul doth aim . We found also , that the Soul is capable of an absolute infinity of truth or evidence . To these two , we will ad only one thing more , which of it self is past question , and therfore needs no proof ; and then we will deduce our conclusion : and this is , that a mans Soul is a far nobler and perfecter part of him , than his Body ; and therfore , by the rules of nature and wisedom , his Body was made for his Soul , and not his Soul finally for his Body . These grounds being thus lay'd , let us examine , whether our Soul doth in this life arrive to the end she was ordain'd for , or no ? and if she do not , then it must follow of necessity , that our Body was made but for a passage , by which our Soul should be ferried over into that state , where she is to attain to that end for which her nature is fram'd and fited . The great skill and artifice of Nature shewing and assuring us , that she never fails of compassing her end , even in her meanest works : and therfore without doubt she would not break her course in her greatest ; whereof man is absolutely the head and chief , among all those we are acquainted with . Now , what the end is , to which our Soul ayms , is evident ; since the perfection of every thing in the end for which it is made : the perfection then , and end of the Soul being evidence , & she being capable of infinite evidence ; let us inquire , whether in this life she may compass it or no. To determine this question , let us compare infinite evidence , to that evidence , which the greatest and most knowing man that ever lived hath acquir'd by the work of nature alone ; or to the evidence , which by aym we may imagine possible ever to happen any one man should arrive to : and , balancing them well together , let us judg whether all that any man can know here is not , in respect of what a mans Soul is capable of , to be stiled as nothing , and , deservs not the name of evidence , nor to be accounted of that nature . And if our sentence conclude upon this let us acknowledg that our Soul arrives not to her perfection , nor enjoys her end in this world ; and therfore , must have infallibly an other habitation inthe next world , to which nature intends her . Experience teaches us , that we cannot fully comprehend any one of natures works : and those Philosophers , who in a disciplinable way search into nature , ( & therfore are called ) Mathematicians , ) after they have written large volums of some very slender subject , ever find , that they have left untouch'd an endless abyss of knowledg , for whomsoever shall please to build upon their foundations ; & that they can never arrive near saying all that may be said ●f hat subject , though they have said never so much of it . We may not then make difficulty to believe , that the wisest and learnedest men in the world have reason to profess , with the father of Philosophers , that indeed they know nothing . And if so , how far are they from that happiness & perfection : which consists in knowing all things ? Of which full sea , we nevertheless find , even in this low ebb , our Soul is a chanel capable ; and is framed a fit vessel and instrument to receive it , when the tide shall come in upon it : which we are sure it can not do till the banks of our Body , which hinder it , be broken down . This last consideration , without doubt , hath added no small corroboration to our former proofs ; which are so numerous & so clear , as peradventure it may appear superfluous , to say any more to this point : since one convinceing argument establishes the verity of a conclusion , as efficaciously as a hundred ; & therfore Mathematicians use but one single proof in all their Propositions , after which other supernumerary ones would be but tedious . Nevertheless , since all the several ways , by which we may look into the nature of our Soul , ( the importantest subject we can busie our thoughts upon ) , cannot fail of being pleasing and delightful to us ; we must not omit to reflect a little upon that great property of our Soul , by which she is able to move & to work , without her self being moved or touched . To which adding , that all Life consists in motion ; and that all motion of Bodies comes from some other thing without them : we may evidently conclude , that our Soul , who can move withot receiving her motion from abroad , hath in her se lf a spring of life ; for which she is not beholding ( as Bodies are ) o some extrinsecal cause of a nature like to her , but only to him , who gave her to be , what she is . But , if she have such a spring of Life within her , it were unreasonable to imagine , that she died upon the occasion of the death of anohther thing , that exercises no action of life , but as it is caused by another . Neither we may neglect that ordinary consideration , which takes notice , that our Soul makes use of Propositions of eternal truth : which we have above produced , among our proofs for her being of a spiritual nature : and shall now imploy it for the proving her Immortal ; by considering , that the notion of Being , which settles these Propositions so , as they fear no mutation or shaking by time , is the very riot of the Soul , & that which gives her nature , & which shews it self in all her operations . So that , if from Being arrives to these Propositions ▪ to fear no time , the like must of necessity betide also the substance of the Soul. And thus we see that her nature is out of the reach of time : that she can comprehend time , and set it limits ; can think of things beyond it , and cast about for them . All which are clear testimonies , that she is free and secure from the all-devouring and destroying tyranny of that Saturnial Conqueror of the whole world of matter and of Bodies , whose servant is Death . After all these proofs drawn from the nature of the Soul it self , every one of them of force to convince her Immortality ; I must crave leave to add one consideration more , though it seems to belong to anothers harvest , namely , to the Science of Morals : and it is , that the position of mortality in the Soul takes away all morality , and changes men into beasts ; by taking away the ground of all difference in those things , which are to govern our actions . For , supposing that the Soul dyes with the Body ; and seeing that man hath a comprehension or notion of time without end ; 't is evident , that the spain of this life must needs appear contemptible , to him that well considers and weighs it against the other infinite duration . And by consequence , all the goods and evils , which are parts of this life , must needs become as despicable and inconsiderable : so that better or worse in this life hath not any appearance of difference between them ; at least , not enough to make him labour with pa●n to compass the one , and eschew the other , and , for that end , to cross his present inclination in any thing , and engage himself in any the least difficult task . And so it would ensue , that if , to an understanding man , some course or actions were proposed , as better than that he were going about , or for the instant had a mind to ; he would relish it , as a great Merchant , or a Banquier would do , whom , dealing for Millions , one should presse with earnestness , to change his resolved course , for the gain of a farthing more this way than the other : which being inconsiderable , he would not trouble his head with it , nor stop at what he was in hand with . In like manner , whoever is perswaded , that for an infinite of time he shall be nothing & without sense of all things ; he scorns , for this little twinkling of his life , to take any present pains to be in the next moment well , or to avoid being ill : since in this case , dying is a secure remedy to any present evil ; and he is as ready to die now , as a hundred years hence . Nor can he esteem the loss of a hundred years to be a matter of moment ; and therfore he will , without any further guidance or discourse , betake himself to do whatever his present inclination bears him to , with most facility : upon this resolution , that , if any thing cross him , he will presently forgo his life , as a trifle not worth the keeping . And thus , neither virtue , nor honor , nor more pleasure , than what at the present tickles him , falls into his account : which is the overthrow of the whole body of Morality , that is , of Mans Action and Nature . But , all they who look into Sciences cross that for an erroneous and absurd position , which takes away the Principles of any Science : and consequently , the position of the Souls Mortality is to be esteem'd such . There remains yet one consideration more , and peradventure more important , than any we have yet mention'd , to convince the Souls Immortality ; which is , that spiritual things are in a state of Being : But we shall not be able to declare this , till we have proceeded a little further . CHAP. X. Declaring what the Soul of a Man , separated from his Body , is : and of her knowledg and manner of working . UNhappy man ! how long wilt thou be inquisitive and curious to thine own peril ? Hast thou not already paid too dear , for thy knowing more , than thy share ? Or hast thou not heard , that Who will pry into Majesty , shall be oppressed by the glory of it ? Some are so curious ( shall I say ? ) or so ignorant , as to demand , what a humane Soul will be , after she is deliver'd from her Body : and unless they may see a picture of her , and have wherby to fansie her they will not be perswaded , but that all are dreams , which our former discourses have concluded . As if he , who finds himself dazled with looking upon the Sun , had reason to complain of that glorious body ; and not of his own weak eys , that cannot entertain so resplendent a light . Wherfore , to frame some conceit of a separated Soul ; I will endeavour , for their satisfaction , to say somwhat of her future state . Let us then first consider what a thought is . I do not mean that corporeal spirit , which beats at our common sense : but that which is within , in the inward Soul ; whose nature we find by discourse and effects , though we cannot see it in it self . To this purpose we may observe , that if we are to discourse or do any thing , we are guided the right way , in that subject we have in hand , by a multitude of particular thoughts , which are all of them terminated in that discourse or action : and consequently every act of our mind is , as it were , an actual rule or direction , some part of such discourse or action : so that we may conceive a compleat thought compounded of many particular ones ) to be a thing , that orders an entire discourse or action of our life . A thought being thus described , let us in the next place try , if we can make an apprehension , what a Science or an Art is : as what the Science of Astronomy , or the Art of playing on the Organs is , when the Astronomer thinks not of the motions of the Heavens , nor the Organist of playing on his instrument ; which science and art , nevretheless , even then , resides in the Astronomer and Organist . And we find , that these are but the results of many former compleat thoughts : as being those very thoughts in remainder ; whatever this may signifie . Lastly , Let us conceive ( if we can ) a power or capacity to being . To which capacity , if any Being be brought 't is unseparably glew'd and riveted to it , by its very being a being ; and if any two things be brought to it , by the virtue of one being common to both those things that both of them , by this one being , become one betwixt themselvs and with this capacity . And that so there is no end or period of this addition of things , by the mediation of being ; but that , by links & rings , all the things that are in the world , may hang together betwixt themselvs ; and to this power : if all of them may be brought to it by the Glew and virtue of being ; in such sort as , we have formerly declared , passes in the Soul. Now let put this together , and make up such a thing , as grows out of the capacity to Being thus actuated , & cleaving to all things that any way have being : and we shall see , that it becomes a whole entire World , order'd and clinging together with a great strength and necessity , as can proceed from the nature of being & of contradiction . And our reason wil tell us , that such a thing , if it be active , can frame a World , such as we live in , and are a smal parcel of , if it have matter to work on : and can order whatever hath Being , any way that it is capable of being order'd ; to do by it , and make of it , whatever can be done by and made of such matter . All these conceptions ( especially by the assistance of the last ) may serve a little to shadow out a perfect Soul ; which is , A knowledg , an art , a rule , a direction of all things : and all this by being all things , in a degree & strain proper and peculiar to it self . And , an imperfect Soul is a participation of this Idea : that is , a knowledg , a rule , and a direction ; for as much as it is , and as it attains to . Now , as , in our thoughts , it is the corporeal part only which makes a noise and shew outwardly ; but the spiritual thought is no otherwise perceiv'd , than in its effect , ordering the bodily acts : so , we must not conceive this knowledg to be a motion , but meerly a thing or Being , out of which the ordering and moving of other things flows ; it self remaining fixed and immoveable . And because all that is joyn'd to it is there riveted by Being , or identification ; and that , when one thing is an other , the other is again it ; t is impossible , that one should exceed the other , and be any thing that is not it ; and therfore in the Soul there can be no parts , no accidents , no additions , no appendences , nothing that sticks to it and is not it ; but whatever is in her , is Soul , and the Soul is all that which is within her . So that all that is of her , and all that belongs to her , is nothing but one pure simple Substance ; peradventure Metaphysically or formally divisible , ( in such sort as we have explicated in the first Treatise , of the divisibility between quantity and Substance ) but not quantitatively , as Bodies are divisible . In fine , Substance it is , and nothing not Substance ; all that is in it , being joyn'd and imp'd into it , by the very nature of Being , which makes Substance . This then , is the substantial conceit of a Humane Soul strip'd of her Body . Now , to conceive what proprieties this Substance is furnish'd with , let us reflect on the notions we frame of things , when we consider them in Common as , when we think of a man , of bread , of some particular virtue , of a vice , or of whatever else . And let us note how , in such , our discourse detemines no place , nor time : nay , if it should , it would marr the discourse ; as Logicians shew , when they teach us , that Scientifical Syllogisms cannot be made without Universal propositions . So that we see , unless these things be strip'd from Place and Time , they are not according to our meaning : and yet nevertheless , we give them both the name and nature of a Thing , or of a Substance , or of a living Thing , or of whatsoever else may , by manner of our conceiving or endeavors , be freed from the subjection to Time and Place . Thus then we plainly see , that it is a very different thing , to be , and to be in a place : and therfore , out of a Things being in no Place , it cannot be infer'd , That it is not , or is no Substance ; nor contrariwise , out of its being , can it be infer'd , that it is in a Place . There is no man but of himself perceives the false consequence of this Argument , A thing Is , therefore it is Hot , or Cold ; and the reason is , because hot and cold are particular accidents of a body ; and therfore a body can be without either of them . The like proportion is between Being in general , and Being a Body , or , Being in a Body ; for both these , are particulars in respect of Being : but , to be in a place is nothing else , but to be in a circumstant Body ; and so , what is not in a Body is not in a Place : therfore , as it were an absurd illation to say , it is , therfore it is in a Body ; no less is it to say , it is , therfore it is somwhere , which is equivalent to , in some Body . And so a great Master ( peradventure one of the greatest and judiciousest that ever have been ) tells us plainly , that of it self 't is evident , to those who are truly learned , that Incorporeal . Substances are not in Place : and Aristotle teaches us , that the Universe is not in Place . But now , to make use of this discourse , we must intimate what 't is we level at , in it . We direct it to two ends , First , to lead on our thoughts , and help our apprehension , in framing some conception of a Spiritual Substance , without residence in Place ; and to prevent our fancies checking at such abstraction , since we see that we use it in our ordinary speech , when we think not on it , nor labour for it in all universal and indefinite terms : Next , to trace out an eminent propriety of a Separated Soul ; namely , that she is no where , and ( yet upon the matter ) every where ; that she is bound to no place , and yet remote from none ; that she is able to work upon all , without shifting from one to another or coming neer any ; and that she is free from all , without removing or parting from any one . A second propriety , not much unlike the first , we shall discover in a Separated Soul , if we compare her with Time. We have heretofore explicated , how Time is the motion of the Heavens ; which give us our motion , which measures all particular motions , and which comprehends all bodies and makes them awaite his leisure . From the large Empire of this proud Commander a Separated Soul is free . For , though she consist with time , ( that is to say , she is , while time is ; ) yet is she not in time , nor in any of her actions expects time : but she is able to frame time , to spin or weave it out of her self , and master it . All which will appear manifestly , if we consider what it is to be in time . Aristotle shews us , that , to be comprehended under time , or to be in time , is , to be one of those moveables , whose being , consisting in motion , takes up but a part of time ; and hath its terms , before and behind , in time , is measured by it , and must expect the flowing of it , both for being and action . Now , all this manifestly belongs to Bodies , whose both action and being is subject to a perpetual local motion and alteration : and consequently a Separated Soul , who is totally a being , and hath her whole operation altogether ( as being nothing but her self , when we speak of her perfective operation , ) cannot be said to be in time , but is absolutely free from it ; though time glide by her , as it doth by other things . And so , all that she knows or can do , she does and knows at once , with one act of the understanding ; or rather She is , ( indeed and really ) all that : and therfore she doth not require time to mannage , or order her thoughts , nor do they succeed one another , by such vicissitudes as men are forced to think of things by , ( because their fansie and the Images in it , which beat upon the Soul to make her think whiles she is in the body , are corporal and therfore require time to move in and give way to one another ) : but she thinks of all the things in the world , and of all that she can think of , together and at once ; as hereafter we intend to shew . A third propriety we may conceiveto be in a Separated Soul , by apprehending her to be an activity , which that we may rightly understand , let us compare her , in regard of working with a Body , Reflecting then upon the nature of Bodies , we shall find , that not any of them will do the functions they are framed for , unless some other thing stir them up and cause them so to do . As for example ; a Knife , if it be thrust or pressed , will cut , otherwise , it will lye still and have no effect : and as it fares with a knife , so with those bodies , which seem most to move themselvs ; as , upon a little consideration , will appear plainly . A Beast seems to move it self : but if we call to mind what we have delivered upon this subject ( in the First Treatise ) , we shall find that , when ever he begins to move , he either perceivs somthing by his Sense , which causes his motion , or el●e he remembers somthing that is in his brain , which works the like effect . Now , if Sense presents him an object that causes his motion , we see manifestly it is an external cause which makes him move . But , if Memory do it , we shall find that stirr'd by some other part ; as , by the stomack , or the heart , which is empty , or heated , or hath receiv'd some other impression from another body ; so that , sooner or later , we shall discover an outward mover . The like is in natural motions : as , in Heavy things , their easie following ( if they be sucked ) another way , than downwards testifies , that their motion downwards hath an extrinsecal motor ; as is before declared . And not only in these , but throughout , in all other corporal things . So that , in a wotd , all Bodies are of this nature , that , unless some other thing press and alter them , when they are quiet , they remain so , and have no activity , otherwise than from an extrinsecal mover : but of the Soul , we have declared the contrary and that , by its nature , motion may proceed from it , without any mutation in it , or without its receiving any order , direction , or impulse from an extrinsecal cause . So that , now , suming up together all we have said upon this occasion we find a Soul , exempted from the Body , to be , An indivisible Substance , exempted from Place and Time , yet present to both : an actual and present knowledg of all things that may be known : and a skil or rule , even by what it self is , to all things whatever . This she is , if she be perfect : but if she be imperfect , then is she all this to the proportion of her growth ( if so I may say ) ; and she is powerful , according to the measure of her knowledg , and of her will. So that , in fine , a Separated Soul is of a nature to have , and to know , and to govern all things . I may reasonably suspect , that my saying , how imperfect Souls are rules to the proportion of their growth , may have occasion'd great reflection , and bred some trouble in the curious and heedful Reader . I confess this expression was deliver'd by me , only to free my self for the present from the labour of shewing what knowledg every Separated Soul hath : but , upon second thoughts , I find that such sliding over this difficult point will not serve my turn , nor save me the pains of untying this knot ; for , unless I explicate what I mean by that speech , I shall leave my Reader in great doubt and anxiety . Which to free him from , I must wade a little further in this question , of the extent of a separated Souls knowledg ; into which I have thus , upon the by , engaged my self . But , let him first be advertis'd , that I do not here meddle with what a Separated Soul may know by Revelatation , or by Supernatural means : but that I only track out her natural paths ; and guess at what she is , or knows , by that light which her conversation in her body affords us . Our entrance into this matter must be , to consider what mutation , in respect of knowledg , a Soul's first change out of her Body makes in her : for , it is not unlikely , but nature may some way enlighten us so far , as to understand what must follow out of the negation of the Bodies consortship , added to what we know of her and Natures other works in this world . This then first occurrs , that surely she cannot choose but still know , in that state , all that she knew while she was in the Body ; since we are certain , the Body hath no part in that which is true knowledg : as is above declared , when we shew'd , first , that all true knowledg is respective ; secondly , that the first impressions of the fansy do not reach to the interiour Soul ; and lastly , that she works by much more , than what hath any actual correspondence in the fansy ; and that all things are united to her by the force of Being . From which last it follows , that all things she knows are her self ; and she is all that she knows : wherefore , if she keeps her self and her own Being , she must needs keep the knowledg of all that she knew in this world . Next , she must undoubtedly know , then , somwhat more than she knew in the Body . For , since , out of the things she already knows , others will follow , by the meer ordering and connexion of them ; and the Souls proper work is , to order things : we cannot doubt , but that both the things she knows in this world must of necessity be order'd in her to the best advantage ; and likewise , that all that will be known , which wants no other cause for the knowing of it , but the ordering of these things . For , if the nature of a thing were Order , who can doubt , but what were put into that thing were put into Order ? Now , that the nature of the Soul is such , we collect easily . For , since all order proceeds from her , it must be acknowledg'd that Order is first in her : but , what is in her is her nature : her nature then is Order , and what is in her is order'd . In saying of which , I do not mean that there is such an order between the notions of a Separated Soul , as is between material things that are order'd by the Soul while she is in the Body : for , since the Soul is an adaequate cause of such order , ( that is to say , a cause which can make any one such , and the whole kind of it ) , it follows , that such order is not in her ; for , if it were , she would be cause of her self , or of her own parts . Order therfore in her must signifie a thing more eminent , than such inferiour Order ; in which resides the power of making that inferiour Order : and this is nothing else , but the connexion of her notions by the necessity of Being ; which we have often explicated . And , out of this eminent or superiour kind of Order , our conclusion follows no less , than if the inferiour Order , which we see in our fansies while our Soul is in our Body , did reside in our interiour Soul : for , it is the necessity of identification which doth the effect , and makes the Soul know ; and the order of fantasms is but a precedent condition in the bodily Agent , that it may work upon the Soul : and , if more fantasms than one could be together , this order would not be necessary . Out of this , a notable and vast conclusion manifestly follows : to wit , that if a Soul can know any one thing more when she is out of the Body , than what she knew while she was in the Body ; without any manner of doubt , she knows all that can be drawn and forced out of these knowledges which she had in her Body . How much this is , and how far it will reach , I am afraid to speak . Only I intreat Mathematicians , and such as are acquainted with the manner how Sciences proceed , to consider how some of their Definitions are made ; to wit , by composing together sundry known terms , and giving a new name to the compound that results out of them : Wherfore , clear it is , that , out of fewer notions had at the first , the Soul can make many more ; and , the more she hath or makes , the more she can multiply . Again , the Maximes , which are necessary to be added to the Definitions for gaining of knowledg , we see are also compounded of ordinary and known terms : So that a Separated Soul can want neither the Definitions , nor the Maximes , out of which , the Books of Sciences are composed , and therfore , neither can the Sciences themselves be wanting to her . Now , if we consider , that , in the same fashion as Demonstrations are made , and knowledg is acquired in one Science , by the same means there is a transcendence from Science to Science ; and that there is a connexion among all the Sciences , which fall into the consideration of man , and indeed among all ( at least , corporal ) things ( for of spiritual things we cannot so assuredly affirm it , though their perfection may perswade us , that there is rather a greater connexion among them , than among corporal things ) : it will follow , that a Soul , which hath but any indifferent knowledg in This World , shall be replenish'd with all knowledg in the Next . But , how much is this indifferent knowledg , that for this purpose is requir'd in this world ? Upon mature consideration of this point , 't is true , I find it absolutely necessary , that the Soul must have here so much knowledg , as to be able to determine that some one thing , which hath connexion with all the rest , is in such a time : B●t then , why , out of this very conception , she should not be able to climb up by degrees , to the knowledg of all other things whatever since there is a connexion between that and all the rest , and 〈◊〉 untransible Gap or Chaos ●o 〈◊〉 them ) , I pr●ess I do n● see . Which if it be so , then the 〈◊〉 of an Abortive in his Mothers Womb ( if he once arrive to have Sense and , from it , to receive any impression in his Soul ) may , for ought I know or can suspect to the contrary , be endew'd in the next world with as much knowledg , as the Soul of the greatest Clerk that ever lived : and , if an abortive do not arrive so far , as to the knowledg of some one thing , I know no reason why we should believe it arrived to the Nature of Man. Whence it follows , that this amplitude of knowledg is common to All Humane Souls , ( of what pitch soever they seem to be here ) , when they are separated from their Bodies : as also , that , if any Error have crept into a mans judgment , during this life ( whether it be of some universal conclusion , or of some particular thing ) all such will be abolish'd then , by the Truth appearing on the opposite side ; since two contradictory judgments cannot possess our Soul together , as , even in this world , as well Experience as Reason teaches us . But unawares I have engulf'd my self into a Sea of contradictions , from no mean Adversaries : for Alexander Aphrodiseus , Pomponatius , and the learnedest of the Peripatetick School will all rise up in main opposition against this doctrine of mine . Shewing how , in the Body , all our Soul's knowledg is made by the working of our fansy ; and that there is no act of our Soul without speculation of fantasms residing in our memory : therfore , since , when our Body is gone , all those little Bodies of fantasms are gone with it ; what sign is there that any operation can remain ? And hence they infer , that since every substance hath its Being for its operations sake , and by consequence were vain and superfluous in the world , if it could not enjoy and exercise its operation ; there is no necessity or end , why the Soul of a man should survive his Body : and consequently , there is no reason to imagine other , than that it perishes when the man dies . This is the substance of their Argument ; which indeed is nothing else , but to guess without ground ; or rather against all ground . But however , this is my comfort , that I have to do with Peripateticks ; men that will hear and answer reason : and to such I address my speech . To joyn issue then with them , and encounter them with their own weapons ; let us call to mind , what Aristotle holds Light to be . He saith , that it is A suddain and momentary emananation of what it is , following the precedent motion of some body , but without motion in it self . As for example : when the Sun comes into our Horison , ( says he ) , the illumination of the Horison is an effect in an instant ; following from the motion which the Sun had , since his setting in the other Hemisphere , till he appear there again . So that ( according to him ) the way of making this light is the Sun 's local motion ; but the effect , or the being enlightned , is a thing of a very different nature , done without begining , and continuing till the Sun depart again from our Horison . And , he explicates this action of illumination , in the same manner doth he the actions of Sense and of Understanding . Upon all which I urge ; that no Peripatetick will deny me , but that , as in every particular sensation or thinking , there precedes a Corporal motion , out of which it ensues : so , this general motion , which we call the life of man , precedes that twinkle or moment , in which his Soul becomes an absolute spirit , or inhabitant of the next world . Wherfore it cannot be said , that we introduce a doctrine aliene from the Peripatetical way of Philosophising ; if we put a momentary effect or motion ( according to their phrase of speaking ) to follow out of the course of Mans Life : since they put diverse such effects to follow out of particular parts of it . Now , this momentary change , or what they please to call it , is that which makes at one blow , all this knowledg we speak of . For , if we remember that knowledg is not a doing or motion , but a Being , ( as is agreed between the Peripateticks and us ) ; they cannot , for the continuing it , require in●uments and motors : for , they are necessary only for change , not for Being . Now , all this mighty change , which is made at the Souls delivery , we conceive follows precisely out of the change of her Being . For , seeing it is supposed , that her Being was before in a Body , but is now out of a Body ; it must of necessity follow , that all impediments , which grew out of her being in a Body , must be taken away by her being freed from it . Among which impediments one is , that Time is then required betwixt her knowledg of one thing , and her knowledg of another thing : and so her capacity , that of it self is infinite , becomes confined to that small multitude of objects , which the division and straightness of time gives way to . Now , that which length of time could impart work in the body , the same is intirely done in a moment , by the changing of her manner of Being : for , by taking away the bonds , by which she was enthrall'd in the body , kept in to apprehend but according to its measure , and constrain'd to enjoy her self ( as it were ) but at the Bodies permission ; she is put in free possession of her self , and of all that is in her . And this is nothing else , but to have that large knowledg , we have spoken of : for , her knowing all that is no other thing , but her being her self perfectly . Which will appear evident , if we consider , that her nature is to be a Knower , and that Knowledg is nothing else but a Being of the Object in the Knower ; for thence it follows , that to know all things is nought else , but to be all things : since then we concluded by our former discourse , that all things were to be gather'd out of any one ; 't is clear , that , to be perfctly her self and any one thing is , in truth , to know all things . And thus we see , that for the Soul 's enjoying all this knowledg when she is out of the Body , she needs no objects without her , no phantasms , no instruments , no helps : but that all that is requisite is contain'd absolutely in her being her self perfectly . And so we retort our Adversaries Objection on themselvs ; by representing to them , that since , in their own Doctrine , they require no body nor instruments , for that precise action which they call Understanding : it is without all ground , for them to require bodies and instruments in the next life ; that the Soul may there be that , which they acknowledg she is in her Body , without any such helps . And as for that Axiom or Experience , that the Soul doth not understand , unless she speculate phantasms : as , on the one side , I yield to it , and confess the experience , after the best and seriousest trial I could make of it ; so , on the other side , when I examine the matter to the bottom , I find that it comes not home to our Adversaries intention . For as , when we look on a thing , we conceive we work on that thing ; whereas in truth we do but set our selves in such a position , that the thing seen may work on us : in like manner , our looking on the phantasms in our brain is not our Soul's action upon them , but our letting them beat at our common sense ; that is , our letting them work on our Soul. The effect wherof is , that either our Soul is better'd in her self ; as , when we study and contemplate : or else , that she betters somthing without us ; as when , by this thinking , we order any action . But , if they will have this Axiom avail them , they should shew that the Soul is not of her self a knowledg : which if they be able to do , even then , when , to our thinking , she seems not so much as to think , we will yield they have reason . But that they 'l find impossible : for , she is always , of her self , a knowledg ; though in the Body she never expresses so much , but when she is put to it . Or else they should shew , that this knowledg , which the Soul is of her self , will not , by changing the manner of her Existence , become an actual knowledg , instead of the habitual knowledg which now appears in her . But as these Aristotelians embrace and stick to one Axiom of their Patron ; so they forego and prevaticate against another . For , as it is Aristotle's doctrine , that a Substance is for its Operation , and were in vain and superfluous , if it could not practise it : so likewise it is his confessed doctrine , that Matter is for its Form , and not the Form for the Matter . And yet these men pretend that the Soul serves for nothing , but the governing of the body : wheras contrariwise , both all Aristotle's doctrine , and common sense , convinces , that the Body must be for the Soul. Which if it be , nothing can be more consentaneous to Reason , than to conceive , that the durance , which the Soul hath in the Body , is assign'd her , to work and mould in her the Future State , which she is to have after this life : and , that no more Operations are to be expected from her after this life , but , instead of them , a setled state of Being ; seeing that , even in this life , according to Aristotle's doctrine , the proper operations of the Soul are but certain Being . So that we may conclude , that , if a Soul were grown to the perfection which her nature is capable of , she would be nothing else but a constant Being , never changing from the happiness of the best Being . And though the Texts of Aristotle which remain to us be uncertain ( peradventure , not so much because they were originally such in themselves , as through the mingling of some comments into the body of the text ; ) yet if we had his Book , which he wrote of the Soul , upon the death of his friend Eudemus , 't is very likely we should there see his evident assertion of her Immortality ; since it had been very impertinent to take occasion upon a Friends death to write of the Soul , if he intended to conclude , that of a dead man there were no Soul. Out of this discourse it appears how those Actions , which we exercise in this life , are to be understood , when we hear them attributed to the next : for , to think they are to be taken in their direct plain meaning , and in that way in which they are perform'd in this world , were a great simplicity ; and were to imagine a likeness between Bodies and Spirits . We must therfore elevate our minds , when we would penetrate into the true meaning of such expressions ; and consider how all the actions of our Soul are eminently comprehended in the Universality of knowledg , we have already explicated . And so , the Apprehensions , Judgments , Discourses , Reflections , Talkings-together , and all other such actions of ours , when they are attributed to separated Souls , are but inadaequate names and representations of their instantaneal sight of all things . For , in that , they cannot choose but see others minds , which is that we call talking , and likewise their own , which we call reflection : the rest are plain parts of , and plainly contain'd in knowledg ; discourse being but the falling into it , judgment the principles of it , and single apprehensions the components of judgments . Then , for such actions as are the begining of operation , there can be no doubt but that they are likewise to be found , and are resumed , in the same Universality ; as , love of good , consultation , resolution , prudential election , and the first motion : for , who knows all things cannot choose but know what is good and that good is to be prosecuted , and , who sees compleatly all the means of effecting and attaining to his intended good hath already consulted and resolv'd of the best , and , who understands perfectly the matter he is to work on hath already made his prudential Election ; so that there remains nothing more to be done , but to give the first impulse . And thus you see , that this Universality of knowledg in the Soul comprehends all , is all , performs all ; and no imaginable good or happiness is out of her reach . A noble creature , and not to be cast away upon such trash as most men employ their thoughts in . Upon whom it is now time to reflect ; and to consider , what effects the divers manners of living in this world work upon her in the next : if first we acquit our selves of a promise we made at the end of the last Chapter . For , it being now amply declared , that the state of a Soul , exempted from her Body , is a state of pure Being ; it follows manifestly , that there is neither action nor passion in that state . Which being so , it is beyond all opposition , that the Soul cannot dye . For , 't is evident , that all corruption must come from the action of another thing upon that which is corrupted : and therfore , that thing must be capable of Being made better and worse . Now then , if a Separated Soul be in a final state , where she can neither be better'd , or worsened , ( as she must be , if she be such a thing as we have declared ) ; it follows , that she cannot possibly lose the Being which she hath . And , since her passage out of the Body doth not change her nature , but only her state ; 't is clear , that she is of the same nature even in the body : though , in this her durance , she be subject to be forged ( as it were ) by the hammers of corporeal objects beating upon her ; yet so , that , of her self , she still is what she is . And therefore , as soon as she is out of the passible oore , in which she suffers by reason of that oore , she presently becomes impassible ; as being purely , of her own nature , a fixed substance , that is , a pure Being . Both which states of the Soul may in some sort be adumbrated , by what we see passes in the coppelling of a fixed metal . For , as long as any lead , or dross , or allay remains with it , it continues melted , flowing , and in motion under the muffle : but , as soon as they are parted from it , and that it is become pure , without any mixture , and singly it self ; it contracts it self to a narrower room and , at that very instant , ceases from all motion , grows hard , permanent , resistent to all operations of fire , and suffers no change or diminution in its substance by any outward violence we can use to it . CHAP. XI Shewing what effects the divers manners of living in this world cause in a Soul , after she is separated from her Body . ONe thing may peradventure seem of hard digestion in our past discourse : and it is , that , out of the grounds we have laid , it seems to follow , that all Souls will have an equality ; since we have concluded , that the greatest shall see or know no more than the least . And indeed , there appears no cause , why this great and noble creature should ly imprison'd in the obscure dungeon of noisom flesh ; if , in the first instant , in which it hath its first knowledg , it hath then already gain'd whatever it is capable of gaining , in the whole progress of a long life afterwards . Truly , the Platonick Philosophers ( who are perswaded that a humane Soul doth not profit in this life , nor acquired any knowledg here , as being of her self compleatly perfect ; and that all our discoursings are but her remembrings of what she had forgotten ) will find themselvs ill bestead , to render a Philosophical and sufficient cause of her being lock'd into a Body . For , to put forgetfulness in a pure Spirit ( so palpable an effect of corporeity , and so great a corruption , in respect of a creature whose nature is to know of it self ) is an unsufferable error . Besides , when they tell us she cannot be changed , because all change would prejudice the spiritual nature which they attribute to her , but that well she may be warned and excited by being in a Body ; they meerly trifle . For , either there is some true mutation made in her , by that which they call a warning ; or there is not . If there be not , how becomes it a warning to her ? or what is it more to her than if a straw were wag'd at the Antipodes ? But , if there be some mutation ( be it never so little ) made in her , by a corporeal motion : what should hinder , why she may not , by means of her Body , attain to Science she never had ; as well as by it receive any the least intrinsecal mutation whatever ? For , if once we admit any mutability in her from any corporeal motion ; 't is far more conformable to reason to suppose it ▪ in regard of that which is her natural perfection , and of that which by her operation : we see she hath immediately after such corporeal motions , and wherof before them there appear'd in her no marks at all : than to suppose it in regard of a dark intimation , of which we neither know it is , nor how it is performed . Surely , no Rational Philosopher , seeing a thing , whose nature is to know , have a Being , wheras formerly it existed not , and observing how that thing by little and little gives sign of more and more knowledg ; can doubt , but that , as she could be changed from not Being to Being , so may she likewise be changed from less knowing to more knowing . This then being irrefragably setled , that in the Body she encreases in knowledg ; let us come to our difficulty , and examine what this encrease in the Body avails her . Since , as soon as she parts from it , she shall , of her own nature , enjoy and be replenish'd with the knowledg of all things ; why should she laboriously strive to anticipate the geting of a few drops , which but encrease her thirst and anxiety : when , having but a little patience , she shall , at one full and everlasting draught , drink up the whole sea of it ? We know that the Soul is a thing , made proportionably to the making of its Body ; seeing , it is the Bodies compartner : and we have concluded , that , while it is in the Body , it acquires perfection , in that way which the nature of it is capable of , that is , in knowledg ; as the Body acquires perfection in its way , which is in strength and agility . Now then , let us compare the proceedings of the one , with those of the other substance ; and peradventure we may gain some light , to discern what advantage it may prove to a Soul , to remain long in its Body , if it make right use of its dwelling there . Let us consider the Body of a Man , well and exactly shaped in all his members : yet , if he never use care nor pains to exercise those well framed limbs of his , he will want much of those corporeal perfections , which others will have who employ them sedulousl● . Though his leggs , arms , and hands , be of an exact symmetry ; yet he will not be able to run , to wrestle , or to throw a dart , with those who labour to perfect themselvs in such exercises . Though his fingers be never so neatly moulded or composed to all advantages of quick and smart motion ; yet , if he never learn'd and practis'd on the Lute , he will not be able with them to make any musick upon that instrument , even after he sees plainly and comprehends fully all that the cunning Lutenist doth : neither will he be able to play as he doth , with his fingers , which of themselvs are peradventure less apt to those voluble motions than his are . That which makes a man dexterous in any of these Arts , or in any other operations , proper to any of the parts or limbs of his body , is the often repetitions of the same Acts ; which amend and perfect those limbs in their motions , and make them fit and ready for the actions they are design'd to . In the same manner it fares with the Soul ; whose essence is that which she knows : her several knowledges may be compared to arms , hands , fingers , leggs , thighs , &c. in a Body ; and all her knowledges , taken together , compose ( as I may say ) and make her up what she is . Now , those limbs of hers , though they be , when they are at the worst , entire , and well shaped in bulk , ( to use the comparison of Bodies ) : yet they are susceptible of further perfection , as our corporeal limbs are , by often and orderly usage of them . When we iterate our acts of understanding any object , the second act is of the same nature as the first , the third as the second ; and so of the rest : every one of which perfects the understanding of that thing , and of all that depends on the knowledg of it ; and makes it become more vigorous and strong . Even the often throwing of a Boul at the same mark begets still more and more strength and justness in the Arm that delivers it : for , it cannot be deny'd , but the same cause , which makes any thing must of necessity perfect and strengthen it , by repeating its force and strokes . We may then conclude , that the knowledg of our Soul ( which is indeed her self ) will be , in the next life , more perfect and strong , or more slack and weak ; according as , in this life , she hath often and vigorously , or faintly and seldom , busied her self about those things which beget such knowledg . Now , those things which men bestow their pains to know , we see , are of two kinds : for . Some thirst after the knowledg of Nature , and of the variety of things , which either 〈◊〉 se●es , or their discourse , tell them of ; but Others look no higher , than to have an insight into humane action , or to gain skill in some Art , whereby they may acquire means to live . These later curiosities are but of particulars , that is , of some one or few species , or kinds , whose common , that comprehends them , falls within the reach of every vulgar capacity ; and consequently , the things which depend on them are low , mean and contemptible : whereas the beauty , 〈◊〉 , and excellency of the others is so much beyond them , as they can be brought into no proportion to one another . Now then , if we consider , what advantage the one sort of these men will , in the next world , have over the other ; we shall find , that they , who spend their life here in the study and con emplation of the first noble Objects , will , in the next , have their universal knowledg ( that is , their Soul ) strong and perfect : while the others , that play'd away their thoughts and ●me upon trifles , and seldom rais'd their minds above the pitch of sense , will be faint through their former laziness ; like Bodies benum'd with the Palsey , and sickly through their ill diet : as when a well shaped Virgin , that , having fed upon trash instead of nourishing meats , languishes under a wearisom burthen of the Green-sickness . To make this point yet more clear , we may consider how the things , which we gain knowledg of , affect us , under the title of Good and Convenient , in two several manners . One is , when the appearance of Good , in the abstracted nature of it , and after examination of all circumstances , carries our heart to the desire of the thing ; that appears so to us : the other is , when the semblance of good to our Own Particular persons , without casting any further , or questioning whether any other regard may not make it prejudicial , causes in us a longing for the thing wherin such resemblance shines . Now , for the most part , the knowledges which spring out of the latter objects , are more cultivated by us , than those which arise out of the other ; partly by reason of their frequent occurring , either through necessity or judgment ; and partly , by the addition which Passion gives to the impressions they make upon us . For , Passion multiplies the thoughts of such things , more than of any others ; if reason do not cross and suppress her tumultuary motions ; which , in most men , she doth not . The Souls , then , of such persons as giving way to their passion , in this life busie themselves about such things , as appear good to their own persons , and cast no further , must needs decede from their Bodies unequally builded , ( if that expression may be permitted me ) : and will be like a lame unwieldy Body , in which the principal limbs are not able to govern and move the others ; because those principal ones are faint , through want of spirits and exercise , and the others are overgrown with hydropical and nocive humours . The reason whereof is , that , in such Souls , their judgments will be disproportion'd to one another ; one of them being unduly stronger than the other . What effect this works , in regard of knowledge , we have already declared : and no less will it have in respect of actions . For , suppose two judgments to be unequal , and such , as in the action one contradicts the other ; for example , let one of my judgmens be , that it is good for me to eat because I am an hungry , and let the other be , that it is good for me to study , because I am shortly to give an account of my self : if the one judgment be stronger than the other , ( as , if that of eating be stronger than that of studying , it imports not that there is more ●eason ( all circumstances consider'd ) for studying ; because , reasons move to action , according to the measure in which the resolution taken upon them is strong or weak , and therfore my action will follow the strongest judgment , and I shall le ave my book to go to my dinner . Now , to apply this to the state of a Separated Soul. We are to remember how the spiritual judgments , which she collected in the Body , remain in her , after she is divested of it ; and likewise , we are to consider , how all her proceeding in that state is built not upon passion , or any bodily causes or dispositions , but meerly upon the quality and force of those spiritual judgments : and then , it evidently follows , that , if there were any such action in the next life , the pure Soul would apply it self thereto , according to the proportion of her judgments , and as they are graduated andtqualified . 'T is true , there is no such action remaining in the next life ; yet nevertheless there remains in the Soul a disposition and a promptitude to such action : and , if we will frame a right apprehension of a Separated Soul , we must conceit her to be of such a nature ; for then all is nature with her , as hereafter we shall discourse ) . as if she were a thing made for action , in that proportion and efficacity which the quartering of her by this variety of judgments affords ; that is , that she is so much the more fit for one action than for another , ( were she to proceed to action ) , as the judgment of the goodness of one of these actions is stronger in her , than the judgment of the others goodness , wich is , in effect , by how much the one is more cultivated than the other . And , out of this we may conclude , that what motions follow in a man out of discourse , the like will in a Separated Soul follow out of her spiritual judgments So that , as he is joy'd if he possess his desired good , and discontented and displeased if he miss of it ; and seizes greedily upon it , when it is present to him , and then cleaves fast to it , and whiles he wants it , no other good affects him , but he is still longing after that Master-wish of his heart : the like in every regard , much more vehemently , befalls a Separated Soul. So that , in fine , she will be happy or miserable , according as she built up her self , by her spiritual judgments and affections , in this life , If knowledg and intellectual objects be the goods she thirsts after she what can be happier than she ; when she possesses the fulness of all that can be desired ●n that kind ? But if , in this world , a man settles his heart constantly upon any transitory end ; as , upon wealth , corporeal delights , honour , power , and the like , ( which are too short breath'd attendants to follow him so long a journey , as into the next ) : then , all the powers of his Soul , even after she hath left her Body , will be still longing after that dear Idol of her affections ; and , for the want of it , she will not value the great knowledg she shall then be indued with , nor care for any good she possesses . Like a man who , being surrounded with a full sea and swoln tide of all specious objects that may please and delight him , hath , by unlucky chance , suffered his violent affections and impotent desires to be intangled in some mean love , that either neglects him , or he is hinder'd from enjoing : and therby , that litle drop of gall , or rather that privation of a mean contentment ( which truly in it self is nothing ) infects and poysons the whole draught of happiness , that , but for this , woud swell him up to the height of his wishes . But , no comparisons of sorrows , griefs , or anguishes in this life ( where our earthly dwelling doth so clog , and allay , and dull the sense of our Soul , which only feels and relishes either delight or wo ) can arrive to shadow out the misery of a Separated Soul so affected : whose strains are so excessively vehement , and whose nature is a pure activity , and herself all sense , all knowledg . 'T is true , I confess , that in a man such motions in part proceed from passion : and therfore , I will allow , that so much of them , as have their origine meerly and only from thence , shal dye with the Body ; and not have made any impression in the Separated Soul. But , besides the stream of passion , we may in such motions observe also the work of reason ; for she both approves and employes her powers , to compass and gain what the other presents , and by legitimate discourse draws consequences out of that principle or judgment , which makes the byas it then leans to : and these are undeniable effects of a spi●itual judgment setled in the Soul. And therfore , as far as these motions proceed from spiritual judgments , so far , 't is clear , they must remain in the Separated Soul. Peradventure , what I have said , may be liable to a mistake ; as though I conceiv'd that these spiritual judgments are made in the Soul according to right reason , and to legitimate discourse : whereas , I mean nothing less : But , esteeming an overstrong judgment in the Separated Soul to be proportionable to a passion in the Body ; I conceit that , as passion sets reason on work to find out means whereby she may arrive to her ends , so may this judgment set reason on float , with those acts which follow consequently upon it ( though inconsequent to the whole body of reason ) : because the disorder there is in the excess of this judgment over others , whose force ( according to nature ) ought to be greater than it . So that , if we would frame a conception of a disorder'd Soul , when it is out of the Body ; we may imagine it correspondent to a Body , whose one part were biger than could stand in proportion with another : as if the hand ( to use the example we brought before ) were greater , than the arm could manage , or the foot larger and heavier than the leg and thigh could wield . To which add , that every part were active and working of it self ; so as , though it could not be govern'd , yet would it continually have its own operation : which would be contrary to the operation of the arm or leg , and consequently , it would ever be tending to imcompossible operations . And by that means , both one member would always disagree from the other , and neither of them attain any effect at all : not unlike the fansie of the Poets , who fain'd a monster , which the term'd Scylla , whose inferiour parts were a company of Dogs , ever snarling and quarreling among themselvs ; and yet were unseverable from one another , as being comparts of the same substance . But , to declare this important doctrine more dogmatically ; let us consider that , of necessity , a disorder'd Soul hath these following judgments settled in her . Namely , that she is not well , that she cannot be well without her desired good , that it is impossible for her to compass that good ; and lastly , that this state she is in , is by all means possible to be avoided ; not by changing her judgment ( for that is her self , ) but by procuring the satisfaction she desires ; and this with all the power and total inclination of her activity and possibility . This then being the temper of a disorder'd Separated Soul , it is easie to conceive , what a said condition such an one remains then in ; which is infinitely more , than any affliction that can happen to a man in this world : for since even here , all our joys and griefs proceed from our Soul ; we must needs allow , that when she shall be free from the burthen of her Body ( which doth exceedingly impeach and limit her operations and activity ) , all her actions , will be then far greater and more efficacious But , because this point is of highest consequence , we may not slightsly pass it over : but we will endeavour , if we can , to discover the wonderful efficacie and force of a Separated Soul's operations ; that from thence we may the better , collect , how great her happiness or misery will be in the next life . Let us then consider , how an Act or judgment of the Soul may be more forcible , either by it self , or by the multiplication of such helps as concur with it . To begin with considering the Act in it self ; we know that the certainest way to measure the strength of it is , to take a survey of the force , which shews it self in its effect : for , they being relatives to one another , each of them discovers the others nature . Now , this we will doe , after our ordinary manner , by comparing the spiritual effects issuing from a judgment in the Soul , to material effects proceeding from the operations and motions of Bodies . In these we may observe three things , by which we may estimate their efficaciousness : some actions dure a longer time , others take up a greater place , and others again work the like effect in a greater place and in a shorter time ; wich last sort , of all others , proceed from the most powerful and most forcible agents . If then , in these considerations , we compare a Separated Soul to a Body ; what an infinity of strength and efficacity will the meanest of those pure substances have , beyond the most powerful and active Body that can be imagined in nature ? For , we have already shew'd how a Separated Soul comprehends at once all place , and all times ; so that , her activity requires no application to place or time : but , she is , of her self , mistress of both ; comprehending all quantity whatever in an indivisible apprehension and ranking all the parts of motion in their compleat and knowing at once , order what is to happen in every one of them , On the other side , an Incorporated Soul , by reason of her being confined to the use her Senses , can look on but one single definite place or time at once ; and needs a long chain of many discourses , to comprehend all the circumstances of any one action : and yet after all , how short is she of comprehending all ? So that , comparing one of these with the other , 't is evident , that the proportion of a Separated Soul , to one in the Body is as all time , or all place , in respect of any one piece or least parcel of them ; or , as the entire absolute comprehender of all time and all place is , to the discoverer of a small measure of them . For , whatever a Soul wills in that state , she wills it for the whole extent of her duration : because she is then out of the state or capacitity of changing , and wishes for whatever she wishes , as for her absolute good ; and therfore employs the whole force of her judgment upon every particular wish . Likewise , the eminencie which a Separated Soul hath over place is , also , then entirely employ'd upon every particular wish of hers : since , in that state , there is no variety of place left her , to wish for such good in one place , and to refuse it in another ; as , while she is in the Body , hapneth to every thing she desires . Wherefore , whatever she then wishes for , she wishes for it according to her comparison to place : that is to say , that , as such a Soul hath a power to work at the same time in all places , by the absolute comprehension which she hath of place in abstract ; so , every wish of that Soul , if it were concerning a thing to be made in place , were able to make it in all places ; through the excessive force and efficacy which she employs upon every particular wish , The third effect , by which among bodies we gather the vigour and energy of the cause that produces it , ( to wi● , the doing of the like action ; in a lesser time & in a larger extent , is but a combination of the two former : 〈◊〉 therfore it requires no further particular insistance upon it , to shew tha● , 〈◊〉 〈◊〉 〈◊〉 this , the proportion of a Separated to an 〈◊〉 Soul must needs be the self same as in the other ; seeing , a Separated Soul's activity is upon all place is in an Indivisible of time . Therfore , to shut up this point ; there remains only for us to consider , what addition may be made to the efficacity of a judgment , by the concurrence of other extrinsecal helps . We see that , when an understanding man will settle any judgment or conclusion in his mind , he weighs throughly all that follows out of such a judgment ; and considers likewise all the antecedents that lead him to i● : and if , after due reflection and examination of whatever concerns this conclusion which he is establishing in his mind , he finds nothing to cross it , but that every particular and circumstance goes smoothly along with and strengthens it ; he is then satisfied and quiet in his thoughts , and yields a full assent therto : which assent is the stronger , the more concurrent testimonies he has for it . And , though he should have a perfect demonstration or sight of the thing in it self ; yet every one of the other extrinsecal proofs , being , as it were ; a new perswasion , hath in it a further vigour to strengthen and content his mind in the fore-had demonstration : for , if every one of these be in it self sufficient to make the thing evident , it cannot happen that any one of them should hinder the others ; but contrariwise , every one of them must needs concurr with all the rest , to the effectual quieting of his understanding , in its assent to that judgment . Now then , according to this rate , let us calculate ( if we can ) what concurrence of proofs and witnesses a Separated Soul will have , to settle and strengthen her in every one of her judgments . We know , that all verities are chain'd and connected one to another ; and that there is no true conclusion so far remote from any other , but may , by more or less consequences and discourses , be deduced evidently out of it : it follows then that , in the abstracted Soul , where all such consequences are ready drawn and seen in themselvs , without extention of time or employing of pains to collect them , every particular verity bears testimony to any other ; so that every one of them is believ'd and works , in the sence and virtue of all . Out of which it is manifest , that every judgment , in such a Separated Soul , hath an infinite strength and efficacity , over any made by an embodyed one . To sum all up in a few words . We find three roots of infinity in every action of a Separated Soul , compar'd to one in the Body : First , the freedom of her essence or substance it self : Next , that quality of hers , by which she comprehends place and time ; that is , all permanent and successive quantity : and Lastly , the concurrence of infinite knowledges to every action of hers . Having then this measure in our hands , let us apply it to a Well-order'd , and to a Disorder'd Soul , passing out of this world : let us consider the oneset , upon those goods , which she shall there have present , and shall fully enjoy ; the other , languishing after and pining away for those , which are impossible for her , ever to obtain . What joy , what content , what exultation of mind , in any living man , can be conceiv'd so great , as to be compared with the happiness of one of these Souls ? And , what grief , what discontent , what misery can be like the others ? These are the different effects , which the divers manners of living in this world cause in Souls , after they are deliver'd from their Bodies . Out of which and the discourse that hath discover'd these effects to us , we see a clear resolution of that so main and agitated question among the Philosophers , Why a rational Soul is imprison'd in a gross Body of Flesh and Blood ? In truth , the question is an illegitimate one ; as supposing a false ground : for , the Soul 's being in the Body is not an imprisonment , of a thing that was existent before the Soul and Body met together : but her being there is the natural course of begining that , which can no other way come into the lists of nature . For , should a Soul , by the course of nature , obtain her first being without a Body ; either she would , in the first instant of her being ▪ be perfect in knowledg , or she would not : if she were , then would she be a perfect & compleat immaterial substance , not a Soul , whose nature is to be a copartner to the Body , and to acquire her perfection by the med●ation and service of corporeal sense● ; but if she were not perfect in Science , but were only a capacity therto , and like white paper in which nothing were yet written , then , unless she were 〈◊〉 into a Body , she could never arrive to know any thing , because motion & alteration are effects peculiar to Bodies . Therfore , 〈◊〉 be agreed , that she is naturally design'd to be in a 〈◊〉 . B●t , ●er being in a Body is her being one thing with the Body , she is sais ●o be in . And so she is one part of a whole , which , from its weaker part , is denominated to be a Body . Again , since the matter of any thing is to be prepared before the end is prepared , for which that matter is to serve ; according to that Axiom Quodest primum in intentione est ultimum in executione : we may not deny , but that the Body is in being some time before the Soul ; or , at least , that it exists as soon as she doth . And therfore , it appears wholly unreasonable , to say , that the Soul was first made out of the Body , and was afterwards thrust into it ; since the Body was prepared for the Soul before , or , at least , as soon as she had any begining . And so we may conclude , that , of necessity , the Soul must be begun , lay'd , hatch'd , and perfected in the Body . And though it be true , that such Souls as are separated from their Bodies , in the first instant of their being there , are notwithstanding imbued with the knowledg of all things ; yet is not their longer abode there in vain : not only , because therby the species is multiplied ( for nature is not content with barely doing that , without addition ofsome good to the Soul it self ) , as we for the wonderful , and , I may say , infinite advantage , that may therby accrew to the Soul , if she make right use of it . For , as any act of the abstracted Soul is infinite , in comparison of the acts which men exercise in this life , ( according to what we have already shew'd ) ; so by consequence , must any encrease of it be likewise infinite . And therfore we may conclude , that a long life well spent is the greatest and most excellent gift , which nature can bestow on a man. The unwary reader may perhaps have difficulty , at our often repeating the infelicity of a miserable Soul ; since we say , that it proceeds out of the judgments , she had formerly made inthis life : which without all doubt , were false ones ; and nevertheless , it is evident , that no false judgments can remain in a Soul , after she is separated from her Body ( as we have above determined ) . How then can a Soul's judgments be the cause of her misery ? But , the more heedful reader will have noted , that the misery which we put in a Soul proceeds out of the Inequality , not out of the Falsity , of her judgments . For , if a man be inclined to a lesser good , more than to a greater ; he will , in action , betake himself to the lessergood , & desert the greater , ( wherin , neither judgment is false , nor either inclination is naught ) meerly out of the improportion of the two inclinations or judgments to the ir objects . For , that a Soul may be duely order'd , and in a state of being well , she must have a lesser inclination to a lesser good , and a greater inclination to a greater good . And , in pure Spirits , these inclinations are nothing else , but the strength of their judgments : which judgments in Soul's , while they are in their Bodies , are made by the repetition of more acts , from stronger causes , or in more favourable circumstances . And so it appears how , without any falsity in any judgment , a Soul may become miserable , by her conversation in this world ; where all her inclinations generally are good , unless the disproportion of them make them bad . CHAP. XII . Of the perseverance of a Soul , in the state she finds her self in , a● her first separation from her Body . THus we have brought Mans Soul out of the Body shelived in here , & by which she convers'd & had commerce with the other parts of this world ; & we have assign'd her her first array and stole , with which she may be seen in the next world : so that now there remains only forus to consider , what shallbetide her afterwards , and whether any change may happen to and be made in her , after the first instant of her being a pure Spirit , separated from all consortship with material substances . To determine this point the more clearly , let us call tomind an Axiom which Aristotle gives us in his Logick , That , As it is true , if the effect be , there is a cause ; so likewise 't is most true , that , if the cause be in act , or causing , the effect must also be . Which Axiom may be understood two ways One , that , if the cause hath its effect , then the effect also is : and this is no great mystery : norfor it are any thanks due to the teacher ; itbeing but a repetition and saying-over-again of the same thing . The other way is , that , if the cause be perfect in the nature of a cause , then the effect is : which is as much as to say , that , if nothing be wanting to the cause , abstracting precisely from the effect ; then , neither is the effect wanting And this is the meaning of Aristotle's Axiome : of the truth & evidence wherof , in this sense , if any man should make the least doubt , it were easie to evince it . As thus , If nothing be wanting but the effect , & yet the effect doth not immediately follow , it must needs be , that it cannot follow at all : for , if it can , and doth not , then somthing more must be done to make it follow ; which is against the supposition , that nothing was wanting ; but the effect for , that for which it is to be done , was wanting ; To say , it will follow without any change , is sensles : for , if it will follow without change , it follows out of this which is already put : but , if it follow out of this which is precisely put , then it follows against the supposition , which was , that it did not follow , although this were put . This then being evident , let us apply it to our purpose : and put three or more things , namely A. B. C. and D ; wherof none can work otherwise , than in a instant or indivisibly . And I say , that whatever these four things are able to do , without respect to any other thing besides them , is compleatly done in the first instant of their being put : and , if they remain for all eternity , without communication or respect to any other thing , there shall never be any innovation in any of them , or any further working among them ; but they will alwaies remain immutable , in the same state they were in at the very first instant of their being put . For , whatever A , can do in the first instant , is in that first instant actually done ; because he works indivisibly : and what can be done precisely by A. & by his action joyned to B. precisely follows out of A. and his action , and out of B. and his action ( if B. have any action independent of A ) . And , because all these are in the same instant , whatever follows precisely out of these and nothing else , that is in the same instant and works indivisibly as they do , is necessarily done in that very instant : but , all the actions of C. & D. & of whatever by reflection from them may be done by A. and B. being all of them indivisible and following precisely out of some of the forenamed actions , follow out of things being in this instant ; and , because they are indivisible , they may be in this instant ; therfore , all is done in this instant . Now , supposing all to be done , that can be done by them in this instant ; and that nothing can follow from them , unless it follow precisely out of what is in this instant ; & that it is all indivisible : it follows clearly , that whatever ( concerning them ) is not in this instant , can never be . These two conclusions being thus demonstrated , let us , in the next place , determine , how all actions of pure Spirits , which have no respect to Bodies , must of necessity be indivisible ; that is , must include no continuate Succession : by which I mean such a Succession , as may be divided into parts without end . For , if we look well into it , we shall find , that a continuate Succession cannot be a thing , which hath in it self a Being ; because the essence of such a Succession consists in having some of its parts already past & others of them yet to come : but on the other side , 't is evident , that no such thing can be , whose essential ingredients are not it self : and therfore it follows evidently , that such a thing , as we call Succession , can have no being in it self ; since one essential part of it never is with the other . Therfore , such a Succession must have its being in some permanent thing , which must be divisible ; for that is essentially required in Succession : but permanent divisibility is that which we call Bigness or Quantity ; from which pure Spirits are free : Wherfore , 't is most evident , that all their actions , in respect of themselvs , are absolutely indivisible . Now , to make use of this doctrine to our intent , we say , that , Since our Soul , when it is separated from our Body , is a pure Spirit or Understanding ; and that all her actions are indivisible ; & that all actions of other Spirits upon her must likewise be such ; and by consequence , that there can be no continuate succession of action among them : we must of necessity conclude , that , according to the private nature of the Soul , and according to the common notion of spiritual things , there can be no change made in her , after the first instant of her parting from her Body ; but , what happiness or misery betides her in that instant continues with her for all eternity . Yet , it is not my mind to say , that , by the course of the universal resolutions ( from which she is not wholly exempt ) and from supernatural administration of corporeal things , there may not result some change in her . But , the consideration of that matter I remit to those Treatises to which it belongs ; as not depending nor ensuing from the particular nature of the Soul ; and therefore , not falling under our discussion in this place . This same conclusion may be proved by another argument , besides this which we have now used : and it is this ; Whatever works purely by understanding or mind cannot be changed in its operations , unless its understanding or mind be alter'd : but this cannot happen , unless either it learn somwhat it knew not before ; or , forgeting a foreknown truth , it begin afterwards to think a falsity . This second part , is impossible , ( as we have already shew'd , when we prov'd that falshood could have no admitance into a Separated Soul ) : and the former is as impossible , it being likewise proved , that , at her first instant of separation , she knows all things . Wherfore , we may hence confidently conclude , that no change of mind , ( that is no change at all ) can happen to an Abstracted Soul. And thus , by discourse , we may arrive , to quit our selvs easily of that famous objection , so much pestering Christian Religion ; How God can , in justice , impose eternal pains upon a Soul , for one sin , acted in a short space of time ? For , we see , it follows by the necessary course of nature , that , if a man die in a disorderly affection to any thing , as to his chief good ; he eternally remains , by the necessity of his own nature , in the same affection : and there is no imparity , that , to eternal sin , there should be imposed eternal punishment . CONCLUSION . ANd now , I hope , I may confidently say , I have been as good as my word : and I doubt not , but my Reader will find it so , if he spend but half as much time in perusing these two Treatises , as the composing them hath cost me . They are too nice ( and indeed , unreasonable ) who expect to attain without pains , to that , which hath cost others years of toil . Let them remember the words of holy Job . that Wisedom is not found in the hand of those that live at their ease . Let them cast their eyes on every side round about them ; and then tell me , if they meet with any employment , that may be compared to the attaining to these and such like principles : wherby a man is enabled to govern himself understandingly and knowingly , towards the happiness , both of the next life and of this ; and to comprehend the Wise-mans theme , What is good for a man in the days of his vanity , whiles he plays the stranger under the Sun. Let us fear Gods judgments . Let us carefully pursue the hidden bounties he hath treasured up for us . Let us thank him for the knowledg he hath given us : and admire the excellency of Christian Religion ; which so plainly teaches us that , to which it is so extreme hard to arrive by natural means . Let us bless him , that we are born to it : and let us sing to him ; that It is he who preaches his Doctrine to Jacob , and gives his Laws to Israel . He hath not done the like to all Nations ; nor hath he manifested his secret Truths to them . BUt , before I cut off this thrid , which hath cost me so much pains to spin out to this Length ; I must crave my Readers leave , to make some use of it for my own behoof . Hitherto my discourse hath been directed to him : now I shall intreat his patience , that I may reflect it , in a word or two , upon my self . And as I am sure , I have profited my self not a little , by talking all this while to him ; that obliging me to polish my conceptions with more care , and to range them into better order , than while they were but rude meditations within my own brest : so , I hope , that a little conversation with my self upon this important subject ( which is to be studied for use and practice , not for speculative Science ) may prove advantagious to him ; if his warmed thoughts have tuned his Soul to such a key , as I am sure these considerations have wound up mine to . To thee then , my Soul ! I now address my speech . For , since , by long debate , and toilsome rowing against the impetuous tides of ignorance and false apprehensions , which overflow the banks and hurry thee headlong down the stream , while thou art imprisoned in thy clayie mansion , we have , with much ado , arrived to aim at some little atome of thy vast greatness ; and , with the hard and tough blows of strict and wary reasoning , we have strucken out some few sparks of that glorious light , which invirons and swells thee , or rather , which is thee : 't is high time , I should retire my self , out of the turbulent and slippery field of eager strife and litigious disputation , to make my accounts with thee ; where no outward noise may distract , nor any thing intermeddle between us , excepting only that Eternal Verity , which by thee shines upon my faint and gloomy eys , and in which I see whatever doth or can content thee in me . I have discover'd that thou ( my Soul ) wilt survive me : and so survive me , as thou wilt also survive the mortality and changes which belong to me ; and which are but accidentary to thee , meerly because thou art in me . Then shall the vicissitude of time , and the inequality of dispositions in thee , be turn'd into the constancy of immortality ; and into the evenness of one being , never to end , and never to receive a change or succession to better or worse . When my eye of Contemplation hath been fix'd on this br●ght Sun , as long as it is able to endure the radiant beams of it ; whose redundant light veils the looker on with a dark mist : let me turn it , for a little space , upon the straight passage and narrow gullet , through which thou strivest ( my Soul ) , with faint and weary steps , during thy hazardous voyage upon the earth , to make thy self away . And let me examine , what comparison there is between thy two conditions : the present one , wherin thou now findest thy self immersed in flesh and blood ; and the future state that will betide thee , when thou shall be melted out of this gross oar , and refined from this mean alloy . Let my term of life be of a thousand long years ; longer than ever hap'ned to our aged forefathers : who stored the earth with their numerous progeny , by out-living their skill to number the diffused multitudes that swarm'd from their loins . Let me , during this long space , be sole Emperor and absolute Lord of all the huge globe of land and water , compassed with Adam's offspring . Let all my subjects ly prostrate at my feet , with obedience and aw ; distilling their active thoughts , in studying day and night to invent new pleasures and delight for me . Let Nature conspire with them , to give me a constant and vigorous health ; a perpetual spring of Youth , that may to the full , relish whatever good , all they can fancy . Let gravest Prelates and greatest Princes , serve instead of flatterers to highten my joys ; and yet those joys be rais'd above their power of flattery . Let the Wisedom of this vast Family ( whose sentiments are maxims and oracles , to govern the worlds beliefs and actions ) esteem , reverence , and adore me in the secretest and most recluse withdrawings of their hearts . Let all the Wealth , which to this very day , hath ever been torn out of the bowels of the Earth , and all the Treasures , which the Sea hides from the view of greedy men , swel round about me : whilst all the world besides , lyes gaping , to receive the crums , that fall neglected by me from my full loaden table . Let my imagination be as vast , as the unfathomed Universe ; and my felicity as accomplish'd , as my imagination can reach to : so that , wallowing in pleasure , I be not able to think how to increase it ; or what to wish for more , than that which I possess and enjoy . Thus , when my thoughts are at a stand , & can raise my present happiness no higher ; let me call to mind , how , this long Lease of pleasant dayes will in time come to an end , this bottom of a thousand joyful years will at length be unwound , and nothing remain of it : and then ( my Soul ) thy infinitly-longer-lived Immortality will succeed , thy never ending date will begin a new account ; impossible to be sum'd up , and beyond all proportion , infinitly exceeding the happiness we have rudely aim'd to express , so that no comparison can be admited between them . For , suppose , First , that such it were , as the least and shortest of those manifold joys , which swel it to that height we have fancy'd , were equal to al the contentment thou shouldst enjoy in a whole million of years : yet millions of years may be so often multiply'd , as , at length , the slender and limited contentments supposed in them may equalize and out go the whole heap of overflowing bliss , rais'd so high in the large extent of these thousand happy years . Which when they are cast into a total sum ; and I compare it with the unmeasurable Eternity , which only measures thee : then I see , that all this huge product of Algebraical multiplication appears as nothing , in respect of thy remaining and never-ending survivance ; & is less , than the least point in regard of the immense Universe . But then , if it be true ( as it is most true ) that thy least spark and moment of real happiness , in that blessed Eternity thou hopest for , is infinitely greater and nobler , than the whole mass of fancyed joys , of my thousand years life here on earth : how infinitely wil the value of thy duration exceed all proportion , in regard of the felicity I had imagined my self ? And , seeing there is no proportion between them ; let me sadly reflect on my own present condition : let me examine what it is , I so busily and anxiously employ my thoughts and precious time upon : let me consider my own courses , and whither they lead me : let me take a survey of the lives and actions of the greatest part of the world , which make so loud a noise about my ears . And then may I justly sigh out , from the bottom of my anguished heart , To what purpose have I hitherto lived ? To what purpose are all these millions of toilsome Ants , that live and labour about me ? To what purpose were Caesar's and Alexander's ? To what purpose Aristotle's and Archimedes's ? How miserably foolish are those conquering Tyrants , that divide the world with their lawless Swords ? What sensless Idiots those acute Philosophers , who tear mens wits in pieces by their different ways and subtile Logick : striving to shew men Beatitudes in This World ; & seeking for that , which if they had found , were but a nothing of a nothing in respect of true Beatitude ? He only is wise , who , neglecting all that flesh & blood desires , endeavors to purchase at any rate This Felicity , which Thy survivance promises : the least degree of which so far surmounts all the heaps which the Giants of the earth are able to raise ; by throwing hills on hills , and striving in vain to scale and reach those eternities , which reside above the Skies . Alas , how fondly doth mankind suffer it self to be deluded ? How true it is , that the only thing necessary proves the only that is neglected ? Look up , my Soul , and fix thine eye upon that truth , which eternal light makes so clear to thee ; shining upon thy face with so great evidence , as defies the noon-tide Sun , in its greatest brightness . And this it is , that every action of thine , be it never so slight , is mainly mischievous , or , be it never so bedeckt with those specious considerations which the wise men of the world judg important , is foolish , absurd , and unworthy of a man , unworthy of one that understands and acknowledges thy dignity ; if in it there be any speck , or through it there appear any spark of those mean and flat motives , which , with a false byas , draw any way aside , from attaining that happiness , we expect in thee . That happiness ought to be the end and mark we level at : that , the rule and model of all our actions : that , the measure of every circumstance , of every atome , of whatever we bestow so precious a thing upon , as the employment of thee is . But , we must not so slightly pass over the intenseness and vehemence of that Felicity which thou ( my Soul ) shalt injoy , when thou art sever'd from thy benuming compartner . I see evidently , that thou dost not survive a simple & dull essence ; but art replenish'd with a vast & incomprehensible extent of riches & delight within thy self . I see that golden chain , which here by long discourses fills huge volumes of Books , and dives into the Hidden natures of several Bodies : all in thee resumed into one circle or link , which contains in it self the large scope of whatever screwing discourse can reach to . I see it comprehend and master the whole world of Bodies . I see every particular nature , as it were imbossed out to the life , in thy celestial garment . I see every solitary substance rank'd in its due place and order ; not crush'd or throng'd by the multitude of its fellows : but each of them in its full extent , in the full propriety of every part and effect of it ; and distinguish'd into more divisions , than ever nature sever'd it into . In thee I see an infinite multitude enjoy place enough . I see , that neither height , nor profundity , nor longitude , nor latitude , are able to exempt themselvs from thy defused powers : they faddom all , they comprehend all , they master all , they inrich thee with the stock of all ; and thou thy self art all , and somwhat more than all , and yet now but one of all . I see , that every one of this all in thee encreases the strength , by which thou know'st any other of the same all : & al encreases the knowledg of all , by a multiplication beyond the skill of Arithmetick ; being ( in its kind ) absolutely infinite , by having a nature incapable of being either infinite or finite . I see again , that those things which have not knowledg are situated in the lowest and meanest rank of creatures ; and are in no wise comparable to those which know . I see , there is no pleasure at all , no happiness , no felicity , but by and in knowledg . Experience teaches me , how the purer and nobler race of mankind adores in their hearts this idol of knowledg , and scorns whatever else they seem to court and be fond of . And I see , that this excess or Sea of knowledg , which is in thee , grows not by the succession of one thought after another : but it is like a full swoln Ocean , never ebing on any coast , but equally pushing at all its bounds , and tumbling out its flowing waves on every side , and into every creek ; so that every where it makes high tide . Or like a pure Sun , which from all parts of it shoots its radiant beams , with a like extremity of violence . And I see likewise , that this admirable knowledg is not begotten and conserv'd in thee by the accidentary help of defective causes , but rooted in thy self , and steep'd in thy own essence ; like an unextinguishable sourse of a perpetual streaming fire , or the living head of an everruning spring : beholding to none , out of thy self , save only to thy Almighty Creator , and begging of none ; but being in thy self all that of which thou should'st beg . This then ( my Soul ) being thy lot ; and such a height of pleasure being reserv'd for thee , such an extremity of felicity within a short space attending thee : can any degenerate thought ever gain strength enough , to shake the evidence which these considerations implant and rivet in thee ? Can any dull oblivion deface this so lively and so beautiful image ; or any length of time draw in thy memory a veil between it and thy present attention ? Can any perversity so distort thy straight eys , that thou should'st not look alwaies fix'd on this Mark , and level thy aim directly at this White ? How is it possible that thou canst brook to live , and not expire presently ; therby to ingulf thy self , and be throughly imbibed with such an overflowing bliss ? Why dost thou not break the walls and chains of thy flesh and blood ; and leap into this glorious liberty ? Here , Stoicks , you are to use your swords . Upon these considerations , you may justifie the letting out the blood , which , by your discourses , you seem so prodigal of . To die upon these terms is not to part with that , which you fondly call happy life ; feeding your selvs , and flattering your hearts with empty words : but rather it is , to plunge your selvs into a felicity , you were never able to imagine or frame to your misguided thoughts any scantling of . But , nature pulls me by the ear ; and warns me from being so wrongful to her , as to conceive that so wise a governess should , to no advantage , condemn mankind to so long a banishment , as the ordinary extent of his dull life & wearisom pilgrimage here under the Sun reaches to . Can we imagine , she would allow him so much lazy time , to effect nothing in ? Or can we suspect she intends him no further advantage , than what an abortive child arrives to in his mothers womb ? For , whatever the nets and toils of discourse can circle in ; all that he , who but once knows that himself is , can attain to as fully , as he that is enrich'd with the Science of all things in the world . For , the connexion of things is so linked together , that , proceeding from any one , you reach the knowledg of many ; and from many , you cannot 〈◊〉 of attaining all . So that a Separated Soul , which but knows her self , cannot choose but know her Body too ; and from her Body , she cannot miss in proceeding from the causes of them both , as far as immediate causes proceed from others over them ▪ and as little can she be ignorant , of all the effects of those causes she reaches to . And thus , all that huge masse of knowleg and happ ness , which we have consider'd in our last reflection , amounts to no more , than the silliest Soul buried in warm blood can and will infallibly attain to , when its time comes . We 〈◊〉 then assure our selvs , that just nature hath provided and 〈◊〉 a greater measure of such felicity for longer 〈◊〉 : 〈◊〉 〈◊〉 much greater , as may well be worth the pains and 〈◊〉 〈◊〉 so miserable and tedious a passage , as here ( my Soul ) 〈◊〉 ●gglest through . For , certainly , if the dull percussion , which by natures institution , hammers out a spiritual Soul from gross 〈◊〉 and blood , can a●chieve so wond●ous an effect by such 〈◊〉 instruments as are used in the contriving of a man : how can it be imagined , but that 50 or an 100 years beating upon far more 〈◊〉 elements , ●efined in so long a ●me as a child is 〈◊〉 a man & arriving to his perfect discourse , must necessarily 〈◊〉 out in such a Soul a strange and admirable excellencv , ab●ve the unlick'd form of an abortive Embryon● Surely , those innumerable strokes ( every one of which makes a strong impression in the Soul , upon whom they beat ) cannot choose but work a mighty difference in the subject that receivs them ; changing it strangely from the condition it was in , before they begun to new mould it . What if I should say , the odds between two such Souls may , peradventure , be not unlike the difference , between the two wits & judgments of the subtilest Philosopher that ever was , and of the dullest Child or Idiot living But this comparison falls too short by far : even so much , that there is no resemblance or proportion between the things compared . For , as the excess of great numbers one to another drowns the excess of small ones , and makes it not considerable in respect of theirs , though they should be in the same proportion : so , the advantages of a Soul forged to its highest perfection in a mans Body , by its long abode there and making right use of that precious time allow'd it , must needs ( in positive value , though not in geometrical proportion ) infinitly exceed , when it shall be deliver'd out of prison , the advantages which the newly hatcht Soul of an abortive infant shall acquire at the breaking of its chains . In this case , I believe , no man would be of Caesar's mind ; when he wished to be rather the first man in a contemptible poor Village , he passed through among the desert mountains , than the second man in Rome . Let us suppose the wealth of the richest man , in that barren habitation , to be one hundred Crowns , and that the next to him in substance had but half so much as he ; in like manner , in that opulent City , the head of the world ( where millions were as familiar as pence in other places ) let the excess of the richest mans wealth be but ( as in the former ) double over his that comes next him : and there you shall find , that if the poorest of the two be worth fifty millions , the other hath fifty millions more than he : wheras the formers petty treasure exceeds his neighbours but by fifty Crowns . What proportion is there , in the common estimation of affairs , between that trivial sum and fifty millions ? Much less is there , between the excellency of a Separated Soul , first perfected in its Body ; and another that is let loose into compleat liberty , before its Body arrived , in a natural course , to be deliver'd into this world , and by its eye to enjoy the light of it . The change of every Soul , at its separation from the Body , to a degree of perfection , above what it enjoy'd in the Body , is in a manner infinite ; and , by a like infinite proportion , every degree of perfection it had in the Body is also then multiply'd : what a vast product , then , of infinity must necessarily be raised , by this multiplying instant of the Souls attaining liberty , in a well-moulded Soul ; infinitly beyond that perfection , which the Soul of an Infant , dying before it be born , arrives to ? And yet we have determined that to be , in a manner , infinite . Here our skill of Arithmetick and proportion fails us . Here we find infinite excess , over what we also know to be infinite . How this can be , the feeble eys of our limited understanding are too dull to penetrate into : but , that it is so , we are sure ; the rigor of discourse convinces & necessarily concludes it . That assures us , that , since every impression upon the Soul , while it is in its Body , makes a change in it ; were there no others made , but meerly the iterating of those acts which brought it from ignorance to knowledg , that Soul , upon which a hundred of those acts had wrought , must have a hundred degrees of advantage over another , upon which only one had beaten : though , by that one , it acquired perfect knowledg of that thing And then , in the separation , these hundred degrees being each of them infinitely multiply'b , how infinitly must such a Soul exceed , in that particular ( though we know not how ) the knowledg of the other Soul ; which , though it be perfect in its kind , yet had but one act to forge it out ? When we arrive to understand the difference of knowledg ▪ between the superior and inferior ranks of Intelligences ; among whom , the lowest knows as much as the highest , and yet the knowledg of the highest is infinitly more perfect and admirable than the knowledg of his inferiors : then & not before , we shall throughly comprehend this mystery . In the mean time , 't is enough for us , that we are sure thus it fares with Souls : and that , by how much the excellency and perfection of an all-knowing and all-comprehending Soul , deliver'd out of the Body of a wretched Embryon , is above the vileness of that heavy lump of flesh , it 〈◊〉 quited in its mothers womb ; even by so much , and according to the same proportion , must the excellency of a compleat S●l ( compleated in its Body ) be in a pitch above the adorable m●esty , wisdom , and a●gustness , of the greatest and most admired oracle in the world , living embodyed in flesh and blood . Which as it is in a height and eminency over such an excellent and admirable man , infinitly beyond the excess of such a man , over that silly lump of slesh which composes the most contemp●ble Idiot or Embrvon : so , likewise , is the excess of it , over the Soul of an abortive Embryon , ( though by the separation grown never so knowing and perfect ) infinitly greater than the dignity and wisedom of such a man is above the feebleness and misery of a new animated child . Therfore have patience , my Soul 〈◊〉 repine not at thy longer stay here in this veil of misery , where thou art banish'd from those unspeakable joys thou seest at hand before thee . Thou shalt have an overflowing reward , for thy enduring and patienting in this thy darksome prison . Deprive not thy self , through mischievous hast , of the great hopes and admirable felicity that attend thee ; canst thou but with due temper stay for it . Be content to let thy stock lye out a while at interest ; thy profits will come in , in vast proportions : every year , every day , every hour , will pay thee interest upon interest ; and , the longer it runs on , the more it multiplies . And by the account thou shalt find ( if thou proceedest as thou should'st ) that one moment oft-times brings in a greater increase to thy stock of treasure , than the many years thou didst live and trade before : and , the longer thou livest , the thicker will these moments arrive to thee . In like manner as in Arithmetical Numeration , every addition of the least Figure multiplies the whole sum it finds . Here thou wilt prove how true that rich man said , who of his gains pronounced , that he had gotten little with great labor , and great sums with little : So , if thou bestow'st well thy time , thy latter sums will bring thee in huge accounts of gain , upon small expence of pains or imployment ; wheras thy first beginings are toilsome and full of pain , and bring in but slender profit . By this time , my Soul , I am sure thou art satisfied , that the excess of knowledg & pleasure , which thou shalt enjoy , is vastly beyond any thou art capable of here . But , how may we esteem the just proportion they have to one another ? Or rather , is not the pleasure of a Separated Soul so infinitly beyond all that can be relish'd by one embodied here in clay , that there is no proportion between them ? At least , though we are not able to measure the one , let us do our best to aim and guess at the improportion between them : and rejoyce that we find it beyond our reach to conceive or imagine any thing , nigh the truth and huge excess of thy good ( my Soul ) over the most I am capable of in this world . 'T is agreed , that the vehemence and intensness of any pleasure is proportionable to the activity , power , & energy of the subject , which is affected with such pleasure : and to the gravitation bent , and pressure such a subject hath to the object that delights it . Now , to rove at the force and activity , wherewith a Separated Soul weighs and strives to joyn it self to what its nature carries it to ; let us begin with considering the proportion of celerity and forcibleness wherwhith heavy bodies move downwards . I see , a pound weight , in one scale of the Ballance , weighs up the other empty one with great celerity : But , if into that you imagine a million of pounds to be put ; you may well conceive , that this great excess would carry up the single pound weight with so much violence and speed , as would hardly afford your eye liberty to observe the velocity of the motion . Let me multiply this million of pounds by the whole globe of the Earth ; by the vast extent of the great Orb , made by the Sun 's or Earth's motion about the center of the World : by the incomprehensibility of that immense storehouse of matter and of bodies , which is design'd in lump by the name of the Universe ; of which we know no more , but that it is beyond all hope of being known , during this mortal life . Thus when I have heap'd together a bulk of weight , equal to this unweildy machine ; let me multiply the strength of its velocity and pressure , over the least atome imaginable in nature , as far beyond the limits of gravity , as the ingenious skil wherwhith Archimedes numbred the least grains of sand that would fill the world , can carry it . And when I have thus wearied my self , and exhausted the power of Arithmetick and of A●gebra , I find there is still a proportion betweent hat atome and this unutterable weight ; I see it is all quantitative all finite & all this excess vanishes to nothing & becomes invisible ( like twinkling Stars , at the rising of the much brighter Sun , ) as soon as the lowest and meanest Substance shines out of that orb , where they reside that scorn divisibility , and are out of the reach of quantity and matter . How vehement then must the activity and energy be , where with so puissant a Substance shoots itself to its desired object ? and , when it injoyes it , how violent must the extasie and transport be , wherwith it is delighted ? How is it possible then form● narrow heart , to frame an apprehension of the infinite excess of thy pleasure ( my Soul ) over all the pleasure this limited world ca● afford ; which is all measured by such petty proportions . How should I stamp a figure of thy immense greatness , into my material imagination ? Here I loose my power of speaking , because I have too much to speak of : I must become silent and dumb , because all the words and language I can use express not the thousandth , nor the millionth , part , of what I evidently see to be true . All I can say is , that whatever I think or imagine is not That : and that it is not like any of those things ; to some of which unless it be like , 't is impossible for me to make any proportion or similitude to it . What then shall I do , but lay my self down in mine own shadow ; and there rejoyce that Thou art a light so great , as I am not able to endure the dazling splendor of thy rays : that thy pleasure is so excessive , as no part of it can enter into my circumscribed heart ; without dilating it so wide , that it must break in sunder : and that thy happiness is so infinite , as the highest pitch I can hope for to glut my self with , during this dark night of my tedious pilgrimage here on earth , is to see evidently , that it is impossible for me , in this life to frame any scantling of it ; muchless , to know how great it is . Shall I then once again presume to breake out into impatience , at my delay of so great bliss ; and cry out , that I am content with the meanest share of this exuberant felicity ? I care not for the exaggerations which a longer life may heap up to it . I am sure here is sufficient to swell my heart beyond it self , to satisfie my thirsty Soul , to dissolve and melt all my powers , and to transform me totally into a self-blessed creature . Away , away all tedious hopes , not only in this life , but even of all increase in the next . I will leap boldly into that fountain of Bliss , and cast my self headlong into that sea of Felicity ; where I can neither apprehend shallow waters , nor fear I shall be so immers'd and drown'd , as to meet with any shelf or dry ground , to moderate and stint my happiness . A self-activity , an unbounded extent , an essence free from time and place , assure me sufficiently that I need desire no more . Which way soever I look , I lose my sight , in seeing an infinity round about me . Length without points : Breadth without Lines : Depth without any surface . All content , all pleasure , all restless rest : all an unquietness and transport of delight , all an extasie of fruition . Happy forgetfulness , how deeply am I obliged to thee , for making room for this Soul-ravishing contemplation ; by removing this , while all other images of things be far from me ? I would to God thou might'st endure , whiles I endure ; that so I might be drown'd in this present thought , and never wake again , but into the enjoying and accompletion of my present enflamed desires . But alas , that may not be . The eternal light , whom my Soul and I have chosen for Arbiter , to determine to us what is most expedient for us , will not permit it . We must return ; and that into fears and miseries : For , as a good life breeds encrease of happiness , so doth an evil one heap up Iliads of wo. First ( my Soul ) , before I venture , we should be certain , that thy parting from this life waft thee over to assured happiness . For , thou well know'st , that there are noxious actions ; which deprave & infect the Soul , while it is forging and moulding here in its Body , and tempering for its future Being : and , if thou should'st sally hence in such a pervers disposition , unhappiness would betide theeinstead of thy presumed Bliss . I see some men so ravenous after those pleasures , which cannot be enjoy'd out of the Body , that , if those impotent desires accompany their Souls into Eternity , I cannot doubt of their enduring an eternity of Misery : I cannot doubt of their being tormented with such a dire extremity of unsatisfiable desire and violent grief , as were able to tear all this world into pieces , were it converted into one heart ; and to rive in sunder any thing less than the necessity of contradiction . How high the Bliss of a well-govern'd Soul is above all power of quantity , so extreme must be the ravenous inclemency and Vulture-like cruelty of such an uncompassable desire gnawing eternally upon the Soul ; for the same reason holds in both : and , which way soever the gravitation and desires of a Separated Soul carry it , it is hurried on with a like impetuosity and unlimited activity . Let me then cast a heedful and wary eye on the actions of the generality of mankind ; from whence I may guess at the weal or wo of their future state : and , if I find that the greatest number weighs down in the scale of misery , have I not reason to fear lest my lot should prove among theirs ? For , the greatest part sweeps along with it every particular , that hath not some particular reason to exempt it from the general law . Instead , then , of a few , that wisely settle their hearts on legitimate desires ; what multitudes of wretched men do I see : some hungry after Flesh and Blood , others gaping after the empty wind of Honour and Vanity , others breathing nothing but Ambitious thoughts , others grasping all and grov'ling upon heaps of melted Earth ? So that they put me all in a horror ; and make me fear , lest very few they be , that are exempted from the dreadful fate of this incomprehensible misery , to which I see , and grieve to see , the whole face of mankind desperately turned . May it not then be my sad chance , to be one of their unhappy number ? Be content then , fond man , to live . Live yet , till thou hast first secured the passage which thou art but once to venture on . Be sure , before thou throwst thy self into it , to put thy Soul into the Scales : ballance all thy thoughts , examine all thy inclinations , put thy self to the test , try what dross , what pure gold is in thy self ; and what thou findest wanting , be sure to supply , before nature calls thee to thy dreadful account . 'T is soon done , if thou beest what thy nature dictates thee to be . Follow but evident reason and knowledg ; and thy wants are supply'd , thy accounts made up . The same evershining truth , which makes thee see that two and two are four , will shew thee , without any contradiction , how all these base allurements are vain and idle : and that there is no comparison between the highest of them , and the meanest of what thou maist hope for ; hast thou but strength to settle thy heart by the steerage of this most evident Science . In this very moment thou maist be secure : But , the hazard is great , in missing to examine thy self truly and throughly : And , if thou miscarry there , thou art lost for ever . Apply therfore all thy care , all thy industry to that : Let that be thy continual study , and thy perpetual entertainment : Think nothing else worth the knowing , nothing else worth the doing ; but screwing up thy Soul to this height , but directing it by this level , by this rule . Then fear not , nor admit the least doubt of thy being happy , when thy time shall come ; and that time shall have no more power over thee . In the mean season , spare no pains , forbear no diligence , employ all exactness : burn in Summer , freeze in Winter , watch by night , & labour by day ; joyn months to months , entail years upon years . Think nothing sufficient to prevent so main a hazard ; and deem nothing long or tedious in this life , to purchase so happy an Eternity . The first discoverers of the Indies cast themselvs among swarms of Man eaters ; they fought and strugled with unknown ways : so horrid ones , that often times they perswaded themselvs they climb'd up mountains of waters , and straight again were precipitated headlong down between the cloven sea , upon the foaming sand , from whence they could not hope for a resource . Hunger was their food , Snakes , and Serpents were their dainties ; sword and fire were their daily exercise : and all this , only to be masters of a little Gold , which after a short possession , was to quit them for ever . Our searchers after the Northern passage have cut their way through mountains of ice , more affrightful and horrible , than the Simplegades . They have imprison'd themselvs in half-year nights ; they have chain'd themselvs up in perpetual stone-cleaving colds : some have been found closely embracing one another , to conserve , as long as they were able , a little sewell in their freezing hearts ; at length petrefy'd by the hardness of that unmerciful winter . Others have been made the prey of inhumane men more savage , than the wildest Beasts : others have been never found nor heard of ; so that surely they have proved the food of ugly monsters of that vast icy Sea. And these have been able and understanding men . What motives , what hopes had these daring men ? What gains could they promise themselvs , to countervail their desperate attempts ? They aim'd not so much as at the purchase of any treasure for themselvs ; but meerly to second the desires of those that set them on work , or to fill the mouths of others , from whence some few crumes might fall to them . What is required at thy hands ( my Soul ) like this ? And yet the hazard thou art to avoid , and the wealth thou art to attain , imcomparably over-sets all that they could hope for . Live then , and be glad of long and numerous years : that , like ripe fruit , thou maiest drop securely into that passage ; which duely entred into , shall deliver thee into an eternity of Bliss and unperishable happines● . And yet ( my Soul ) be thou not too sore agast , with the apprehension of the dreadful hazard thou art in . Let not a tormenting fear of the dangers that surround thee make thy whole life here bitter and uncomfortable unto thee . Let the serious and due consideration of them arm thee with caution and wisedom to prevent miscarriage by them : But , to look upon them with horrour and affrightedness would freez thy spirits , and benum thy actions ; and peradventure engulf thee , through , pusillanimity , in as great misch●iefs , as thou seekest to avoid . 'T is true , the harm , which would accrue from misgoverning thy passage out of this life , is unspeakable , is unimaginable : But , why shouldst thou take so deep thoughts of the hazard thou runst therin ; as though the difficulty , of avoiding it were so extream ; as might amount to an impossibility ? I allow , the thoughts , that arm thee with wise caution to secure thy self , cannot be too deep nor too serious ; but , when thou hast providently stored thy self with such , call thy spirits manfully about thee . And , to encourage thee to fight confidently , or rather to secure thee of victory , so thouwilt not forsake thy self , turn thine eyes round about thee ; and consider how wise Nature , that hath prescribed an end and period to all her Plants , hath furnish'd them all with due and orderly means to artain therto : and , though particulars somtimes miscarry in their journey ( since contingency is entayl'd to all created things ) , yet in the generality , and for the most part , they all arrive to the scope she levels them at . Why then should we imagine , that so judicious and far-looking an Architect , whom we see so accurate in his meaner works , should have framed this masterpiece of the world , to perish by the way : & never to attain that great end , for which he made it ; even after 't is prepared and arm'd with al advantagious circumstances agreeable to its nature . That Artificer , we know , deserves the stile of silly , who frames such tools , as fail in their performance , when they are appli'd to the action for which they were intended . We see all sorts of Trees , for the most part , bear their fruit , in due season ; which is the end they are design'd to , and the last and highest emolument they are made to afford us . Few Beasts , we see , there are , but contribute to our service what we look for from them . The Swine affords good flesh , the Sheep good wool , the Cow good milk , the Sable warm and soft fur ; the Ox bends his sturdy neck to the yoak , the spiritful Horse dutifully bears the Souldier , and the sinewy Mule and stronger Camel Convey weighty merchandise . Why , then , shal even the better sort of Mankind , the chief , the top , the head of all the works of Nature ▪ be apprehended to miscarry from his end ; in so vast a proportion , as that it should be deem'd in a manner impossible , even for those few ( for so they are , in respect of the other numerous multitude of the worser sort ) to attain to that felicity which is natural to them ? Thou ( my Soul ) art the form , and that supream part of me , which gives being both to me and to my body : who then can doubt , but that all the rest of me is framed fitting and serviceable for thee ? For , what reason were there , that thou should'st be implanted in a soil which cannot bear thy fruit ? The form of a Hog , I see , is engrafted in a body fit and appropriated for a Swines operations : the form of a Horse , of a Lion , of a Wolf , all of them have their organs proportioned to the mastering piece within them , their Soul. And is it credible that only Man should have his inferiour parts rais'd so highly in rebellion against his Soul , the greatest Mistress ( beyond proportion ) among all forms : as that it shall be impossible for her to suppress their mutinies , though she guide her self never so exactly by the prescripts of that rule , which is born with her ? Can it be suspected , that his form , which is infinitely mounted above the power of Matter , should , through the very necessity and principles of its own nature , be more liable to contingency , than those that are engulfed and drown'd in It ? since , we know , that contingency , defectibility , and change , are the chidren of gross and mishapen matter . Alas , it is too true , that nature is in us unhappily wrested from her original and due course . We find by sad experience , that , although her depravation be not so total , as to blind entirely the eye of Reason she sees by ; yet it is so great , as to carry vehemently our affections quite cross to what she proposes us as Best . However , let the Incentives of flesh & blood be never so violent , to tumble humane nature down the hill ; yet , if a contrary force , more efficacious , than they with all their turhulent & misty steams , impel it another way , it must needs obey that stronger power . Let us then examine whose motives the Soul's or the Sense's , in their own nature , work most efficaciously in Man. We are sure , that what pleasure he receivs , he receivs by means of his Soul ; even all corporal pleasure : for , be the working object never so agreeable and pleasing to him , he reaps thence smal delight , if , in the mean time , his Soul's attention be carried another way from it . Certainly then , those things must affect the Soul most powerfully , which are connatural to her ; and which she seises on and relishes immediately : rather those impure ones , which come sophisticated to her , through the muddy channels of the Senses . And accordingly , all experience teaches us , that her pleasures , when they are fully savored , are much stronger , than the pleasures of our Senses . Observe but the different comportments of an Ambitious , and of a Sensual man : and you will evidently perceive far stronger motions , and more vehement strains , in the former , who hath his desires bent to the satisfaction of his Mind ; than in the other , who ayms but at the pleasures of his Body . Let us look upon the common face of mankind ; and we shall see the most illustrious and noble part taken with Learning ▪ with Power , with Honour ; and the other part which makes Sense their Idol , moves in a lower and baser orbe under the others , & is in a servile degree to them . Since then humane nature is of it self more inclined to the contentments of the active mind , than of the dull sense : who can doubt , but that the way of those pure contentments must be far sweeter , than the gross and troubled streams of sensual pleasures ? Which if it be , certainly man , in his own nature , is more apt to follow that ; and when he chances to wander out of that smooth and easie road , his steps are painful and wearisome ones : and , if he do not presently perceive them such , it is , because it fares with him , as with those that walk in their sleep , and stray into rough and stony passages , or among thistles and briars , whiles , peradventure , some illuding dream bewitches their fansies , and perswades them they are in some pleasant garden ; till waking , ( if , at least , they wake before they fall into a deadly precipice ) they find their feet all gored , and their bodies all scratch'd and torn . If any sensual man should doubt of this great truth , and find it hard to perswade himself , that intellectual pleasures ( which , to his depraved taste , seem cold and flat ones ) should be more active and intense , than those feculent ones , which so violently transport him : let him but exercise himself a while in those entertainments which delight the mind , taking leave , during that space , of those unruly ones which agitate the body ; and continue doing thus , till , by long practice , he hath made them easie , and babituated himself to them . And , I will engage my word , that he will find this change so advantageous to him , even in contentment and delight ; that he will not easily be brought back to his former course of life . Experience shews us , that whatever is long customary to us turns into our nature : so much that even diseases and poisons , by di●turne use , mould and temper to themselves those bodies which are habituated to them ; in such sort , that those pests of nature must be kept on foot , and fed on for our sustenance . How much more then , must the most connatural exercise of mental pleasure turn so substantially into our being , that , after some good practice in it , we shall not be able , without great strugling and reluctation , to live without it . The violence of fruition in those foul puddles of flesh and bloud presently gluts with satiety , and is attended with annoy and dislike : and the often using and repeating it , wears away that edg of pleasure , which only makes it sweet and valuable , even to them that set their hearts on it ; and nothing heightens it , but an irritation by a convenient hunger and abstinence . Contrarywise , in the Soul , the greater and more violent the pleasure is , the more intense and vehement the fruition is : and , the oftner it is repeated , so much the greater appetite and desire we have to return to the same ; and nothing provokes us more , than the entire and absolute fruition of it . If a suddain change , from one extream of flesh and bloud , to the other opposite pole of spiritual delights and entertainments , seem harsh to him , whose thoughts , by long assuefaction , are glew'd to corporal objects ; let him begin with gently bridling in his inferiour motions under a fair rule of government : If he cannot presently suppress and totally mortifie their clamorous desires ▪ let him at least moderate and steer them according to the bent of reason . If we wil but follow this course which nature teaches us , to heighten even our sensual delights and pleasures , by reasonable moderation of them to their own advantage ; we shall find her so kind a mother to us , that of her self she will a● length quel and dis-ncumber us of all our enemies . If we but temparately attend her work , she will quietly waft us over to our desired end , to our beloved happiness . In a few years , by boyling away our unruly heat , she will abate , and in the end , quite wear away the sense of those transporting pleasures , we used to take so much delight in the fruition of . With in a while , rheums will so clog our tongue and palates , that we shall but flatly relish the most poinant meates . Our dul●'d ear 's will no longer devour with delight the ravishing sound of sweet harmonies . Our dim eyes will carry to our heavy fansie but confused news of any beautiful and pleasing objects . Our stopp'd nosethrils will afford no passage for spiritual perfumes , to warn and recreate our moist and drowsie brain . In a word , nature will ere long , warn us to take a long farewel of all those contentments and delights , which require a strong , vigorous & athletike habite of body to enjoy . She will shew us , by seting our graves before our eyes , how vain this glitering fansie of Honour is : how unprofitable the staff of Power , to underprop our falling being : how more burthensome than helpful are those massie heaps of Gold and Silver , which when we have , the greatest use we make of them is but to look on them and court them with our dazled eyes ; while they encompass us with armies of traytors and hungry wolves , to teare them from us , and us in pieces for their sake . Thus will nature of her self , in a short time , dull those weapons that offend us ; and destroy the enemies of those verities that shine upon us . Courage then , my Soul ; and neither fear to live , nor yet desire to die . If thou continuest in thy Body , 't is easie for thee , and sweet and contentsome , to heap up treasures for Eternity : And , if thou partest from it , thy hopes are great and fair , that the journey thou art going is to a world of unknown felicity . Take heart then , and march on with a secure diligence and expect the hand of bounteous nature , to dispose of thee , according as she hath wisely and benignly provided for thee . And fear not but that , if thou hast kept a reasonable amity with her , she will pass thee to where thou shalt never more be in danger of jaring with her ; nor of feeling within thy self the unkind blows of contrary powers fighting in thee , whiles thou bleedest with the wounds that each side gives : nor of changing thy once gain'd happiness into a contrary condition , according to the vicissitudes of all humane affairs ; But shall for ever be swell'd , to the utmost extent of thy infinite nature , with this torrent , with this abiss of joy , pleasure , and delight . But here ( my Soul ) well maist thou stand amazed at this great word , For ever . What will this be , when fleeting time shall be converted into permanent Eternity ? Sharpen thy sight to look into this vast profundity . Suppose that half an hour were resumed into one instant or indivisible of time : what a strange kind of durance would that be ? I see , that half an hour is divisible without end , into halfs , and halfs of halfs , and quarters of quarters ; and , after myriads of divisions , no parcel is so little , but that it hath an infinite superproportion to an indivisible instant . What a prodigious thing , then , must it be , to have an instant equalise half an hour ? Were it but some ordinary notion or quiddity ( as , of magnitude , of place , of activity , or the like ) , in which this excellency , of an indivisibles equalizing a large extent , were consider'd ; my fantasie would offer to wrestle with it : and peradventure , by strong abstraction , and deep retirement into the Closet of Judgment , I might hazard to frame some likeness of it . But , that , wherin this multiplication is , is the noblest , the highest , and the root of all other notions ; it is Being and Existence it self . I my self , while I am , have my existence determined but to one poor instant of time ; and , beyond , that I am assured of nothing . My slender thred of Being may break , I still find it may break asunder , as near to that instant , as I can suppose any thing to be near it : and when I shall have supposed Here , it may break nearer and nearer ; and I can never arrive to settle the nearest point where it may snap in two . But when time shall be no more ; or at least , shall , in respect of me , be turn'd into Eternity : this , this frail Existence of mine , will be stretch'd out beyond the extent of all-conquering time . What stange thing , then is this admirable multiplication of Existence : or how may I be able to comprehend it ? Existence is that which comprehends all things : and , if God be not comprehended in it , thereby it is , that he is incomprehensible of us ; and he is not comprehended in it , because himself is it . He is existence : and , by being so , he equals , not comprehends it . From hence , then , I may gather the excellency and vast empire of Existence , in its own nature : and so conclude , how admirable a change and betterment that must be , which encreases and multiplies so infi●ly the existence I now enjoy . For , be it never so specious , be it never so glorious , be it what it is , Existence , the top , the flower , the perfection of all created things ; still there is a flaw , there is a defect , a shortness , limitation is in it . For now , my Soul , thou art but a part of me ; and dost exist in such a manner by succession , that thy security and possession of it is of less than of any thing whatever in the world : for it is of nothing more than of an indivisible ; which , being such , in truth is nothing . But , when the walls shall be broken down , that here confine thee to such a nothing of existence , ( which yet is infinitly more noble , than all other degrees of notions ) ; then thou shalt sum up time in formal Being , and not be limited , as now thou art , to this so divided a succession . Thou shalt be an hour without divisibility : and , if an hour , a year ; if so , an age ; and , if an age , then for ever , for all Eternity . But whither art thou flown , my Soul ? to what a daz'ling height art thou mounted ? Thou art now soar'd to such a lessening pitch , as my faint eyes are no longer able to follow thy touring flight . My head grows giddy , with gazing up ; while thou look'st down , to see Time run an infinite distance beneath thee : wafting the existences of all corporal things from nothing to nothing , in a perpetual stream ; and thou secure , and out of the reach of its venemous and all-destroying tooth . Let me call to mind all the violent pleasures of my heady youth ; let me sum up their extent , according to those deceitful measures I then rated happiness by ; let me , in my fancy , chew ove● again the excessive good , I then fondly imagin'd in them● and to all this let me add as much more joy and felicity , as , in my weak thoughts , I am able to fathome or but aim at : and then let me say ( and with rigorous truth I shall say it ) all this excess of Bliss will be resumed ; will be enjoy'd to the full , in one indivisible moment . Let me think with myself , if then , when pleasure was the Idol I sacrifiz'd all my thoughts so , I might , in one quarter of an hour , have enjoy'd a pleasure , or , at least , have hoped for one that should have equalized at once all those , that in my life I ever tasted : what would not I have been content to give , in purchase of that single quarter of an hour ? And , instead of this pleasant dream , I now see , that one real moment will truly and solidly give thee and me the Quintessence , the Elixir of content and happiness ; not drawn out of such forty years , as I have strug'led through the world in various fortunes ; but out of ages and ages of pleasure , greater far , than can be conceiv'd , by a heart of flesh , and multiply'd beyond the Arithmetick of Intelligences . And this happy moment shall not be of their suddain fleeting and expiring nature , that are assign'd to time : but shall endure beyond the extent of that time , which surpasses all multiplication . I see plainly , that I must multiply Eternity by Eternity ; to frame a scantling of that Bliss , which a wel-passed life in this world shall bring me to in the next . And yet it will be as far short , and as much beneath the self-blessedness of him that gives me this ; as Nothing is short of All that is . For , my Bliss shall have a begining ; and , though it never shall have end , yet that belongs not to it for its own sake , but proceeds meerly from the bounteous hand of the nothing annihilating Self-Essence : from whom there is no more fear of the failing of his liberal super-effluence of Being upon me , than there is of his own deficiency from being Self-Being . But how can these things stand together ? that indivisibly I shall possess a tenure beyond all possible time ; and nevertheless , possibly , notwithstanding my possession , I may be bereft of what I enjoy ? Who can read this Riddle ? who can dive into this Abiss ? who can shoot light into this infinite pit of darkness ? It is the abundance and excess of light that here strikes us blind . Who can strengthen our eys , to endure Eagle-wise this glorious and resplendent S●n ? Nothing , sure , in this world ; unless it be Silence and Solitude . To these therefore let us consecrate the reverend contemplation of this awful mystery : which is but profaned , if it be exposed to vulgar eyes , and to such night-Owls and Bats as we are ; while the troubled fantasies of reeking sense and worldly occupations , over-cloud my airy thoughts . Now then , if Nature , by short and thick steps at the begining , and by large paces in the progress , hath deliver'd us over into a night of pure light ; where we can see nothing , because every thing is too visible : so that we are fain to veil our eyes , and constrain'd to retire our selvs , to medicate and arm them , before we expose them to so strong and glorious beams . How should we dare to look upon those admirable heights ( infinitly surpassing all these ) with which the overconquering Grace hath crown'd and swell'd up the extent of Nature ? What sight is sharp enough to penetrate into the mysterious Essence , sprouting into different Persons ? Who can look upon the self-multiply'd Unity , upon the incomprehensible Circumincession , upon those wondrous Processions , and Idiomes reserv'd for Angels eyes ? Of these ( my Soul ) , whose shootings reach infinitely higher beyond all that we have said , than what we have said is beyond the dull and muddy motions of this life ; thou art not capable now of receiving any instructions . Let first the Mystagogical illuminations of the great Areopagite , and the Ascetike discipline of the Anachoretical inhabitants of the Wilderness , purifie thy eye ; before thou attemptest to speak , or to aim at the discovery of these abisming depths . By them thou must be , first , irrigated with the sweet shours of mornings and evenings , with the gentle dews , and manna-drops , which fall abundantly from those bounteous favours that reside in a higher sphear than Nature ; and that pour out unknown and unconceiveable blessings upon prepar'd hearts : which fructifie into that true Bliss ; in comparison whereof , all that we have hitherto declared is but shadow , vanity , and nothing . FINIS . Notes, typically marginal, from the original text Notes for div A35985-e7940 * Mr. Thomas White . Notes for div A35985-e10700 1 Quantity is the first and most obvious affection of a Body . 2 Words do not express things as they are in themselvs , but only as they are painted in the minds of men . 3 The first error that may arise from hence , which is a multiplying of Things , where no such multiplication is really found . 4. A second errour ; the conceiving of many distinct things , as really one thing . 5. Great care to be taken , to avoid the errours which may arise from our manner of understanding things . Two sorts of words to express our notions ; the one common to all men , the other proper to Scholars . 7. Great errours arise , by wresting words from their common meaning , to express a more particular or studied notion 1. We must know the vulgar and common notion of Quantity , that we may understand the nature of it . 2. Extension or Divisibility is the common notion of Quantity . 3 Parts of Quantity are not actually in their whole . 4 If parts were actually in their whole , Quantity would be composed of indivisibles . 5. Quantity cannot be composed of indivisibles . 6 An objection to prove that parts are actually in Quantity ; with a declaration of the mistake from whence it proceed . 7 The solution of the former objection : and that Sense and not discern whether one part be distinguish'd from another , or no. Chap 〈◊〉 . 8. 2. 3. 8. An enumeration of the several specieses of Quantity ; which confirms that the essente of it is divisibilitie . 1 : What is meant by Rarity and Densitie . 2. 'T is evident that some bodies are rare and others dense ; though obscure , how they are such . 3. A brief enumeration of the several properties belonging to rare and dense bodies . 4. The opinion of those Philosophers declared , who put Rarity to consist in an actual division of a Body into little parts . 5. The former opinion rejected , and the ground of their errour discover'd . 6 The opinion of those Philosophers related , who put Rarity to consist in the mixtion of Vacuity among bodies . The opinion of Vacuities refuted . Dialog . 1. del . Movim . pag. 18. Archimed ▪ promot . 8. Rarity and Density consist in the severall proportions , which Quantity hath to its Substance . 9. All must admit , in Physical bodies , a Metaphysical composition . 1. The notions of density and rarity have a latitude capable of infinite variety . 2. How m●istness and dryness are begotten in dense bodies . 3. How moistness and drieess are begotten in rare bodies . 4. Heat is a propertie of rare bodies , and cold of dense ones . 5. Of the two dense bodies , the less dense is more cold : but of the two rare ones , the less rare is less hot . 6 The extreme dense body is more dry then the extreme rare one . 7. There are but four simplebodies : and these are rightly named Elements . 8 The Author doth not determine whether every Element comprehends under its name one only lower species , or many : nor whether any of them be found pure . 1. The first operation of the Elements is division , out of which resulreth local motion . What place is , both notionally and really . 3. Locall motion is that division , whereby a body changes its place . 4. The nature of quantity of it self is sufficient to unite a body to its place . 5. All operations amongst bodies , are either local motion or such as follow out of local motion . 6. Earth compared to water in activity . S. 6. 7. The manner whereby fire gets into fewel , proves that it exceeds earth in activity . 8. The same is proved by the manner , wherby fire comes out of fewel and works upon other bodies . 1. In what sense the Author rejects Qualities . In what sense the Author admits of qualities . 3. Five arguments proposed to prove that light i● not a body . 4. The two first reasons to prove light a body are , the resemblance it hath with fire ; and because , if it were a quality , it would always produce an equall to it self . 5. The third reason ; because if we imagine to our selves the substance of fire to be rarified , it will have the s●me appearances which light hath . 6. The fourth reason , from the manner of the generation and corruption of light ; whcih agrees with fire . 7. The fifth reason ; because such properties belong to light as agree only to bodies . 1. That all light is hot and apt to heat . 2. The reason why our bodies for the most part do not feel the heat of pure light . 3. The experience of burning glasses , and of soultry gloomy weather prove light to be fire . 4. Philosophers ought not to judge of things by the rules of vulgar people . 5. The different names of light and fire proceed from different notions of the same substance . 6. The reason why many times fire and head are deprived of light . 7. What becoms of the body of light when it dies . 8. An experiment of some who petend , that light may be precipitated into powder . 9. The Authors opinion concerning lamps pretended to have been found in Tombes , with inconsumptible lights . 1. Light is not really in every part of the room it enlightens , nor fills entirely any sensible part of it , though it seem to us to do so . 2. The least sensible point of a diaphanous body hath room sufficient to contain both air and light , together with a multitude of beams issuing from several lights , without penetrating one another . * Willibrord Snell . 3. That light doth not enlighten any room in an instant ; and that the great celerity of its motion doth make it imperceptible to our senses . 4. The reason why the motion of light is not discern'd coming towards us ; and that there is some reall tardity in it . 5. The Planets are not certainly ever in that place where they appear to be . 6. The reason why light being a body , doth not by its motion shatter other bodies into pieces . 7. The reason why the body of light is never perceiv'd to be fanned by the wind . The reasons for and against lights being a body compared together . A summary repetition of the reasons which prove that light is fire . 1. No local motion can be perform'd without succession . 2. Time is the common measure of all sucessione . 3 What velocity is , and that it cannot be infinite . 4. No force so little that is not able to move the greatest weight imaginable . 5. The chief principle of Mechanicks deduced out of the former discourse . 6. No moveable can passe from rest to any determinate degree of velocity , or from a lesser degree to a greater ; without passing through all the intermediate degrees , which are below the obtained degree . 7. The conditions which help to motion , in the movable are three ; in the medium one . Dialog . 1. of Motion . 8. No body hath any intrinsecal vertue to move it self towards any determinate part of the Universe . 9. The encrease of motion is always made in the proportion of the odd numbers . 11. Certain problems resolved concerning the proportion of some moving agents compared to their effects . 12. When a moveable comes to rest , the motion decreases according to the rules of encrease . 1. Those motions are call'd natural which have constant causes ; and those violent which are contrary to them . 2. The first and most general operation of the Sun is , the making and raising of atomes . 3. The light , rebounding from the earth with atomes , causes two streams in the air ; the one ascending , the other descending ; and both of them in a perpendicular line . 4. A dense body , placed in the air between the ascending and descending streams must needs descend . 5. A more particular explication of all the former doctrine touching Gravity 6. Gravity and levity do not signifie an intrinsecal inclination to such a motion , in the bodies themselvs which are term'd heavy and light . 7. The more dense a body is , the more swiftly it descends . 8. The velocity of bodies descending doth not encrease , in proportion to the difference that may be between their several densities . 9. More or less gravity produces a swister or a slower descending a heavy body . Aristotles argument , to disprove motion in 〈◊〉 , is made good . 10. The reason why , at the inferior quarter of a circle , a body descends faster by the arch of that quarter , then by the chord of it . 1. The first objection answered ; why a hollow body descends flower then a solid one . 2 : The second objection answer'd ; and the reasons shown why atoms continually overtake the descending dense body . 3. A curious queston left undecided . 4. The fourth objection answer'd ; Why the descent of the same heavy bodies is equal in so great inequality of the atoms which cause it . 5. The reason why the shelter of a thick-body doth not hinder the descent of that which is under it . 6. The reason why some bodies sink , others swims . 7. The fifth objection answer'd , concerning the descending of heavy bodies in streams . 8. The sixth objection answered : and that all heavy Elements do weigh in their own Spheres . 9 ▪ The seventh objection answer'd , and the reason why we do not feel the course of the air and atoms that beat continually upon us . 10. How , in the some body , gravity may be greater than density , and density than gravity ; though they be the same thing . 11. The opinion , of gravities being an intrinsecal inclination of a body to the centre , refuted by reason . ●2 . The same opinion refuted by several experiences . 1. The State of the question touching the cause of violent motion . 2 That the medium is the only cause , which continues violent motion . 3. A further explication of the former Doctrine . 4. That the air has strength enough to continue violent motion in a moveable . Dial. 1. of motion , pag. 98. 5. An answer to the first objection ; that air is not apt to conserve motion . And how violent motion comes to cease . 6. An answer to the second objection , that the air has no power over heavy bodies . 7. An answer to the third objection , that an arrow should fly faster broadways than long ways 1. That reflection is a kind of violent motion . 2. Reflection is made at equal angles . 3. The causes and properties of Undulation 4. Refraction at the entrance into the reflectent body is towàrds the perpendicular , at the going out is from it ; when the second superficies is parallel to the first . 6. An answer to the arguments brought in favovr of Monsir des Cartes his opinion . 7. The true cause of refraction of light , both at its entrance and at its going out , from the reflecting body . 8. A general rule to know the nature of reflections and refractions in all sorts of surfaces . 9. A body of greater parts and greater pores makes a greater refraction , than one of lesser parts and lesser pores . 10. A confirmation of the former doctrine , out of the nature of bodies that refract light . 1. The connexion of this Chapter with the rest , and the Authors intent in it . 2. That there is a least size of bodies , And that this least size is found in fire . 3. The first conjunction of parts is in bodies of least size ; and it is made by the force of Quantity . 4. The second sort of conjunction ●s compactedness in simple Elements , and it proceeds from Density . 5. The third conjunction is of parts of different Elements ; and it proceeds from quantity and density together . 6. The reason why liquid bodies , easily joyn together , and dry ones difficultly . 7. That no two hard bodies can touch one another immediately . 8. How mixed bodies are framed in general . 9. The cause of the several degrees of solidity in mixed bodies . 10. The rule whereto are reduced all the several combinations of Elements in compounding of mixed bodies . 11. Earth and water are the Basis of all permanent mixed bodies . 12. What kind of bodies those are , where water is the Basis and earth the pedominant element over the other two . 13. Of these bodies where , water bing the B sis , air is the predominant Element 14. What kind of bodies result , where water is the Basis , and fire the predominant Element . 15. Of those bodies , where water is in excess ; it alone being both the Basis , and the predominant Element : 16. Of those bodies were Earth alone is the Basis , and also the predominant in excess over the other three Elements . 17. Of those bodies where Earth is the basis , and Water the predominant Element over the other two . 18. Of those bodies where , earth being the basis , air is the predominant . 19. Of those bodies where , earth being the basis , fire is the predominant . 20. All the Second Qualities of mixed bodies arise from several combinations of the First Qualities ; and are at last resolv'd into several degrees of rarity and density . 21. That in the Planets and Stars there is a like variety of mixed bodies caused by light , as here upon Earth . 22. In what manner the Elements work upon one another , in the position of mixed bodies : and in particular , fire is the most active . 23. A particular declaration , touching the generation of Metals . 1. Why some bodies are brittle and others tough or apt to withstand outward violence , the first instrument to dissolve mixed bodies . 2. How outward violence work upon the most compacted bodies . 3. The several effects of fi●e , the second and chiefest instrument to dissolve compounded bodies . 4. The reason why some bodies are not dissolv'd by fire . 5. The reason why fire melts gold , but cannot consume it . 6. Why Lead is easily consumed and calcined by fire . 7. Why and how some bodies are divided by fire into spirits , waters , oyls , salts , and earth ; & what those parts are . 〈◊〉 How water , the third instrument to dissolve bodies , dissolves Calx into Salt. and so into Terra damnata , 9. How water mingled with salt , becomes almost powerfull Agent to dissolve other bodies . 20. How putrefaction is caused 1. What is the Sphere of Activity in corporeal Agents . 2. The reason why no body can work in distance . 3. An objection answer'd against the manner of explicating the former Axiome . 4 Of reaction ; and first , in pure local motion , that each Agent must suffer in acting and act in suffering . 5. The former doctrine applyed to other local motions design'd by particular names . And that Suisseths argument is of no force against this way of doctrine . 6. Why some notions admit of intension and remission ; and others not . 7. That in every part of our habitable world , all the four Elements are found pure in smal atoms ; but not in any great bulk . 1. The Authors intent in this and the following chapters : Mr. Thomas White . 2. That bodies may be rarified , both by outward and inward heat ; and how this is perform'd . 3. Of the great effects of Rarefaction . 4. The first manner of condensation , by heat 5. The second manner of condensation , by cold . 3. That Ice is not water rarifi●d , but condensed . 7. How wind , snow , and hail are made ; and wind by rain allayed . 8. How parts of the same or divers bodies are joyned more strongly together by condensation . 9. Vacuities cannot be the reason why water , impregnated to the full with one kind of salt , will notwithstanding receive more of another . 10. The true reason of the former effect . 11. The reason why bodies of the same nature j●yn more easily together then others , 1. What attraction is , and from whence it proceeds . 1. The true sense of the Maxime , that Nature abhors from vacuity . 3. The true rea son of attraction . 4. Water may be brought by the force of attraction to what height soever . 5. The doctrine touching the attraction of water in Syphons . 6. That the Syphon doth not prove water to weigh in its own orb . 7. Concerning attraction caused by fire . 8. Concerning attraction made by virtue of hot bodies , amulets , &c. 9. The natural reason given for divers operations , esteemed by some to be magical . 1. What is Filtration ; and how it is effected . 2. What causes the water in filtration to ascend . 3. Why the filter will not drop , unless the label hang lower then the water . 4. Of the motion of R●stitution : and why some bodies stand bent , others not . 5. Why some bo dies return only in part to their natural figure ; others entirely . 6. Concerning the nature of those bodies which shrink and stretch . 7. How great & wonderful effects proceed from smal , plain , and simple principles . 8. Concerning Electrical at action , and the causes of it . 6. Cabeus his opinion re●uted , concerning the cause of Electrical motions . 1. The extreme heat of the Sun under the Zodiack , draws a stream of air from each pole into the Torrid Zone . * Chap. 18. Sect. 7. 2. The Atoms of these two streams coming together are apt to incorporate with one another . 3. By the meeting and mingling together of these streams at the Equator , divers rivolets of Atoms of each Pole are continuated from one Pole to the other . 4. Of these Atoms , incorporated with some fit matter in the bowels of the earth , is made a stone . 5. This stone works by emanations joyned with agreeing streams that meet them in the air ; and in fine it is a Loadstone . 6 A methode for making experiences on any subject . 7. The Loadstones generation , by atoms flowing from both Poles , is confirmd by experiments observ'd in the stone it self . 8. Experiments to prove that the Loadstone works by emanations meeting with agreeing streames . 1. The operations of the loadstone are wrought by bodies and not by qualities . 2. Objections against the former position answer'd . 3. The Loadstone is imbued with his virtue , from another body . 4 : The virtue of the Loadstone is a double , and not one simple virtue . 5. The virtue of the Loadstone works more strongly in the poles of it , then in any other part . 6. The loadstone sends forth its emanations spherically . Which are of two kind● : and each kind is strongest in that Hemisphere , through whose polary parts they issue out . 7. Putting two loadstones within the sphere of one another , every part of one loadstone doth not agree w●th every part of the other loadstone . 8. Concetning the declination and other respects of a needle , towards the loadstone it touches . 8. The virtue of the Loadstone goes from end to end , in lines almost parallel to the Axis . 10. The virtue of the Loadstone is not perfectly spherical , though the stone be such . 11. The intention of nature , in all the operations of the loadstone , is to make an union betwixt the attractive and attracted bodies . 12. The main globe of the earth is not a Loadstone . 13. The loadstone is generated in all parts or Clim●t's of the earth . 14. The conformity betwixt the two motions of magnetick things , and of heavy things . 1. Which is the North , and which the South Pole of a Loadstone . 2. Whether any bodies , besides magnetick ones , be attractive . 3. Whether an iron , placed perpendicularly towards the earth , gets a magnetical virtue of pointing towards the north , or towards the south , in that end that lies downwards . 4. Why loadstones affect iron better than one another . 5. Gilberts reason refuted touching a cap'd Loadstone , that takes up more iron then one not cap'd ; and an iron impregnated that , in some case , draws more strongly then the stone it self . Galileus his opinion touching the former effects refuted . 7. The Authors solution to the former questions . 8. The reason why , in the former case , a lesser Loadstones draws the interjacent iron from the greater . 9. Why the variation of a touched needle from the North is greater , the nearer you go to the Pole. 10. Whether , in the same part of the world , a touched needle may it one time vary more f●om the North , and at another time less . 11. The wh●le doctrine of the lo●dstone sum'd up in short . 1. The connexion of the following Chapters with the precedent ones . 2. Concerning several compositions of mixed bodies . 3. Two sorts of Living Creatures . 4. An engine to express the first sort of living creatures . 5. Another Engine by which may be expressed the second sort of living creatures . 4. The two former engines and some other comparisons applied , to express the two several sorts of living creatures . 7. How plants are framed . 8. How Sensitive Creatures are formed . 1. The opinion that the seed contains formally every part of the parent . 2. The former opinion rejected . 3. The Authours opinion of this question . 4. Their opinion refuted , who hold that every thing contains formally all things . 5. The Authors opinion concerning the generation of Animals declared and confirm'd . That one substance is changed into another . 7. Concerning the hatching of Chickens , and the generation of the other Animals . 8. From whence it happens , that the deficiences or excresences of the parents body are often seen in their children . 9. The difference between the Authors opinion , an●●he former 〈◊〉 . 10 That the heart is imbued with the general specifike vertues of the whole body : wherby is confirm'd the doctrine of the two former Paragraphes . 11 That the heart is the first part generated in a living creatures . 1. That the figure of an Animal is produced by ordinary second causes , as well as any other corporeal effect . 2. That the several figures of bodies proceed from a defect in one of three dimensions ; caused by the circumference of accidental causes . 3. The former doctrine is confirmd by several instances . 4. The same doctrine applyed to plants . 4. The same doctrine declared in leaves of trees . 16. The same applied to the bodies of Animals . 7. In what sense the Author admits of , vis formatrix . 1. From whence proceeds the primary motion & growth in Plants . 2. Mr. des Cartes his opinion touching the motion of the heart . 3. The former opinion rejected . 4. The Authors opinion concerning the motion of the heart . 5. The motion of the heart depends originally of its fibers irrigated by bloud . 6. An objection answer'd against the former doctrine . 7. The Circulation of the Bloud , and other effects that follow the motions of the heart . 8. Of Nutrition . 9. Of Argumentation , 10. Of Death and Sickness . 1. The connxeion of the subsequent chapters with the precedent . 2. Of the Senses and sensible qualities in general : And , of the end for which they serve . 3. Of the sense of Touching ; and that both it and its qualities are bodies . 4. Of the Tast and its qualities : that they are bodies . 5. That the Smell and its qualities are real bodies . 6. Of the conformity betwixt the two Senses of Smelling and Tasting . 7. The reason why the sense of Smelling is not so perfect in man as in beasts : with a wonderful history of a man who could wind a scent as a well as any beast . 1. Of the sense of Hearing : and that Sound is purely motion . 2. Of divers arts belonging to the sense of Hearing : all which confirm that Sound is nothing but motion . 3. To same is confirm'd by the effects caused by great noises . 4. That solid bodies may convey the motion of the ayr or sound to the organ of hearing . 5. Where the motion is interrupted , there is no sound . 6. That not only the motion of the air , but all other motions coming to our ears , make sounds . 7. How own sense may supply the want of an other . 4. Of one who could discern sounds of words with his eyes . 9. Divers reasons to prove sound to be nothing else but a motion of some real body . 1. That Colours are nothing but light mingled with darkness ; or the disposition of a bodies superficies , apt to reflect light so mingled . 2. Concerning the disposition of those bodies , which produce white or black coulours . 3. The former doctrine confirm'd by Aristotles authority , reason , & experience . 4. How the diversity of colours follows out of various degrees of rarity and density . 5. Why some bodies are Diaphanous , others Opacous . 6. The former doctrine of colours confirm'd by the generation of white and black in bodies . 1. Apparitions of colours through a Prism , or triangular-glass , are of two sorts . 2. The several parts of the object make several angles at their entrance into the Prism . 6 The reason why somtimes the same object appears through the Prism in two places ; and in one place mor lively , in the other place more dim . 4 The reason of the various colours that appear in looking through a Prism . 5. The reason why the Prism in one position , may make the colours appear quite contrary to what they did , when it was in another position . 6. The reason of the various colours in general , by pure light passing through a Prism . 7. Upon what side every colour appears , this is made by pure light passing through a Prism . 1. The reason of each several colour in particular caused by light passing through a Prism . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ing the Prism ▪ 3 Of the Rainbow ; and how , by the colour of any body , we may know the composition of the body it self . 4 That all the Sensible Qualities are real bodies , resulting out of several mixtures of Rarity and Density . 5 Why the Senses are only Five in number , with a conclusion of all the former doctrine concerning them . 1. Monsir des Cartes his opinion touching Sensation . 2. The Authors opinion touching sensation . 3. Reasons to perswade the Authors opinion . 4. That Vital Spirits are the immediate instruments of Sensation , by conveying sensible qualities to the brain . 5. How found is convey'd to the brain by vital spirits . 6. How colours are convey'd to the brain by Vital Spirits . 7. Reasons against Monsir des Cartes his opinion . 8. That the symptome , of the Palsie do no way confirm Monsir des Cartes his opinion . 9. That M●asir des Cartes his opinion cannot give a good account how things are conserv'd in the Memory . 1. How things are conserv'd in the Memory . 2. How things conserv'd in the Memory are brought back into the Phantasie . 3. A Confirmation of the former doctrine . 4. How things renew'd in the fantasie return , with the same circumstances they had at first . 5 : How the memory of things past is lost , or confounded : and how it is repair'd again . 1. Of what matter the brrain is composed . 2. What is voluntary motion . 3. What those powers are which are called Natural Faculties . 4. How the Attractive and Secretive faculties work . 5. Concerning the concoctive faculty . 6. Concerning the Retentive and Expulsive faculties . 7. Concerning expulsion made by Physick . 9. How the brain is moved to work Voluntary motion . 9. Why pleasing objects dilate the spirits , and displeasing ones contract them . 10. Concerning the Five Senses , of what Use and End they are . 1. That 〈◊〉 Luc dum is the seat of the fansie . 2. What causes us to remember , not only the object it self , but also that we have thought of it before . 3. How the motions of the fantasie are derived to the heart . 4. Of Pain and Pleasure . 5. Of Passion . 6. Of several Pulses caused by Passion . 7. Of several other effects caused naturally in the body by passions . 8. Of the Diaphragma . 9. Concerning pain and pleasure caused by the memory of things past . 10. How so small bodies , as atomes are , can cause so great motions in the heart . How the vital spirits , sent from thebrain , run to the intended part of the body , without mistake . 1. How men are blinded by passion . 1. The order and connexion of the subsequent Chapters . 2. From whence proceeds the doubting of beasts . 3. Concerning the invention of Foxes and other beast . 4. Of Foxes that catch hens by lying under their roost and by gazing upon them . 5. From whence proceeds the Foxes invention to rid himself of Flea . 6. An explication of two other inventions of Foxes . 7. Concerning Montagues argument , to prove that Dogs make syllogisms . 8. A declaration how some tricks are perform'd by Foxes , which seem to argue discourse . 9. Of the Jaccatrays invention in calling beasts to himself . 10. Of the Jaccils designe in servi●g the Lion. 11. Of several intentions of Fishes . 12 : A discovery of divers things done by Hares which seem to argue discourse , 13. Of a Fox reported to have weigh● a Goose , before he would venture with it over a River ; and of fabulous stories in common . 14. Of the several Cryings and Tones of Beasts : with a refutation of those Authors who maintain them to have compleat Languages . 1. How Hawks and other creatures are taught to do what they are brought up to . 2. Of the Baboon that plaid on a Guittar . 3 : Of the teaching of Elephants and other beasts to do divers tricks . 4. Of the orderly ●ain of actions perrformd by 〈◊〉 , in breeding their young ones . 1. Why beasts are afrad of men . 2. How some qualities caus'd at first by chance , in beasts , may pass by generation to the whole off-spring . 3. How the parents fantasy oftentimes works strange effects in their issue . 4. Of antipathies . 5. Of Sympathies . 6. That the Antipathy of Beasts towards one another may be taken away by assuefaction . 7. Of Longing marks seen in children . Why divers men hate some certain meats , and particularly Cheese , 9. Concerning the providence of Arts , in laying up store for winter . 10. Concerning the Foreknowing of Beasts . Notes for div A35985-e40510 1. What is a right apprehension of a thing . 2. The very thing it self is truly in his understanding who rightly apprehends it . 3. The apprehension of things , coming to us , by our senses , are resolvable into other more simple apprehensions . 4. The apprehension of a being is the most simple , and basis of all the rest . 5. The apprehension of a thing is in next degree to that of Being ; and it is the Basis of all the subsequent ones . 6. The apprehension of things known to us , by our senses , consists in certain respects betwixt two things . 7. Respect or relation hath not really any formal being , but only in the apprehension of man. 8. That Existence or being is the proper affection of man : and that mans Soul is a comparing power . 9. A thing by coming into the understanding of man , looseth nothing of its own peculiar nature . 10. A multitude of things may be united in mans understanding , without being mingled or counfounded together . 11. Of Abstracted and Concrete terms . 12. Of Universal n●tions . 13. Of apprehending a multitude under one notion . 14. The power of the understanding reaches as far as the extent of being . 1. How a Judgment is made by the Understanding . 3. How the notions of a Substantive and an Adjective are united in the Soul , by the common stock of Being . 4. That a setled judgment becomes a part of our Soul. 5. How the Soul comes to deem or settle a Judgment . 6. H●w Opinion is begotten in the Understanding . 7. How Faith is begotten in the understanding . 8. Why Truth is the perfection of a Reasonable Soul : and why it is not found in Simple Apprehensions as well as in Enuntiations . 9. What is a solid Judgment , ●nd what a slight one . 10. What is an acute judgment , and what a dull one . 11. In what consists quickness and clearness of judgment : and their opposite vices . 1. How discourse is made . 2. Of the Figures and Mo●ds of Syllogisms . 3. That the life of man , as man consists in Discourse ; and of the vast extent of it . Dial. de Mundo . 3. Of humane actions ; and of those that concern our selvs . 5. Of humane actions , as they concern our neighbours . 6. Of Logick . 7. Of Grammar . 8. Of Rhetorick . Horat. de Art. Poet. 9. Of Poetry . 10. Of the power of speaking . 11. Of arts that concern dumb and insensible creatures . 12. Of Arithmetick . 13. Of Prudence . 14. Observations upon what hath been said in this Chapter . 1. That humane actions proceed from two several principles , Understanding and Sense . 2. How our general and inbred maximes concur to humane action . 3. That the rules and maximes of Arts , work positively in us though we think not of them . 4. How the Understanding casts about , when it wants sufficient grounds for action . 5. How Reason rules over Sense and Passion . 6. How we recal our thoughts from distractions . 7. How Reason is somtimes overcome by Sense and Passion . 1. The connection of the subsequent Chapters with the precedent . 2. The inexistence of corporeal things in the Soul , by the power of apprehension , proves her to be immaterial . 3. The notion of Being , which is innate in the Soul , proves the same . 4. The same is proved by the notion of respects 5. That corporeal things are spiritualiz'd in the understanding , by means of the Souls working in and by respects . 6. That the abstracting of notions from all particular & individual accidents : proves the immateriality of the Soul. 7 Th● 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same . 9. The operations of the Soul , drawing always from multitude to unity , prove the same . 10. The difference betwixt the notion of a thing in our Understanding . and the imptession that corresponds to the same thing in our Fansie , proves the same . 11. The apprehension of negations and privations prove the same 1. The manner of judging or deeming , by apprehending two things to be identified , proves the Soul to be immaterial . 2. The same is proved by the manner of apprehending Opposition in a negative judgment . 3. That things in themselvs opposite to one another having no opposition in the Soul , doth prove the same . 4 That the First Truths are Identified to the Soul. 5. That the Soul hath an infinite capacity , and consequently is immaterial . 6. That the opposition of contradictory Propositions in the Soul proves her immaterial . 7. How Propositions of eternal Truth prove the immateriality of the Soul. 〈◊〉 That , in Discoursing , the Soul contains more in it at the same time than is in the fantasie ; which proves her to be immaterial . 2. That the nature of Discourse proves the Soul to be order'd to infinite knowledg ; and consequently to be immaterial . 3. That the most natural objects of the Soul are immaterial ; and consequently the Soul her self is such . 1. That the Souls being a power to order things proves it to be immaterial . 2. That the Soul 's being able to move without being moved proves her to be immaterial . 5. That the Soul 's proceeding to action with an Universality , & indifferency proves the same . 4. That the quiet proceeding of reason proves the same . 5. A Conclusion of what hath been said hitherto in this Second Treatise . 1. That mans Soul is a Substance . 2. That man is compounded of some other Substance besides his Body . 3. That the Soul subsists of it self independently of the Body . 4. Two other Arguments to prove the same : on sitive , the ther negt 5. The same is proved , because the Soul cannot be obnoxious to the cause of immortality . 6. The same is proved , because the Soul hath no contrary . 7. The same is proved from the end for which the Soul was created . 8. The same is proved because she can move without being moved . 9. The same is proved from her 〈◊〉 of operation which is grounded in being . 10. Lastly , it is proved from the Science of Morality ; the principles wherof would be destroy'd , if the Soul were mortal . 1. That the Soul is one simple knowing Act , which is a pure substance , and nothing but substance . Th●t 〈◊〉 rated is in n● and ye absent any p● B●ētius . 3. That a Separated Soul is not in time , nor subject to it . 4. That the Soul is an active substance and all in it is activity . 5. A Description of the So●l . 6. That a Separated Soul knows all that which she knew whilst she was in her Body . 5. That the least knowledg which the Soul acquires in her body , of any one thing , causes in her , when she is separated from her body , a compleat knowledg of all things whatever . 8. An answer to the objections of some Peripateticks , who maintain the Soul to perish with the Body . 9. The former Peripapeticks refuted out of Aristotle . 10. The operations of a Separated Soul compared to her operations in her Body . 1. That a Soul in this life is subject to mutation , and may be perfected in knowledg . 2. That the knowledges which a Soul gets in this life will make her knowledg in the next life more perfect and firm . 3 〈◊〉 the 〈◊〉 , 〈◊〉 men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they 〈◊〉 〈◊〉 a● m●e 〈◊〉 〈◊〉 〈◊〉 next wo●d th● t●e So●s of unlearned men . 4. That those 〈◊〉 , which embrace V●rtue in 〈◊〉 world , will be most perfect in the next ; and th●se which embrace Vi●e ●st miserable . 5. The 〈◊〉 of a 〈◊〉 Soul in the next life . 6. The funda mental reason why as well happiness as misery is so excessive in the next life . 7. The reason why Man's Soul requires to be in a Body , and to live for some space of time joyn'd with it . 8. That the misery ofthe of the Soul in the next world , proceeds out of the inequality not falsity , of her judgments 1. The explication & proof of that maxime . that , if the cause be in act , the effect must also be . 2. The effects of all such agents as work instantaneously are compleat in the first instant that the agents are put . 3. All pure Spirits work instantaneously . 4. That a Soul separated from her Body cannot suffer any change , after the first instant of her separation . 5 That temporal sins are justly punish'd with eternal pains . 
A35987	----	Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules. Digby, Kenelm, Sir, 1603-1665. 1644 Approx. 1554 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A35987 Wing D1448 ESTC R9240 12329295 ocm 12329295 59612 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35987) Transcribed from: (Early English Books Online ; image set 59612) Images scanned from microfilm: (Early English books, 1641-1700 ; 207:15) Two treatises in the one of which the nature of bodies, in the other, the nature of mans soule is looked into in way of discovery of the immortality of reasonable soules. Digby, Kenelm, Sir, 1603-1665. [44], 466 p. : ill. Printed by Gilles Blaizot, At Paris : 1644. "To my sonne Kenelme Digby" signed: Your loving father Kenelme Digby. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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IN THE ONE OF WHICH , THE NATVRE OF BODIES ; IN THE OTHER , THE NATVRE OF MANS SOVLE ; IS LOOKED INTO : IN WAY OF DISCOVERY , OF THE IMMORTALITY OF REASONABLE SOVLES . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Animae naturam , absque totius natura , Sufficienter cognosci posse , existimas ? Plato in Phoedr . AT PARIS , Printed by GILLES BLAIZOT . M. DC . XLIIII . WITH PRIVILEDGE . TO MY SONNE KENELME DIGBY . SONNE , The calamity of this time being such , as hath bereaft me of the ordinary meanes of expressing my affection to you ; I haue beene casting about , to find some other way of doing that in such sort , as you may receiue most profit by it . Therein I soone pitched vpon this consideration ; That Parents owe vnto their children , not onely materiall subsistence for their bodie ; but much more , spirituall contributions to their better part , their minde . I am much bound to God , that he hath endewed you with one very capable of the best instructions : and withall , I do therefore esteeme my selfe obliged , to do my vtmost for moulding it to its most aduantage . If my ayme therein do proue successefull , you will with more ease digest those inconueniences and distresses , which already you haue begun to be acquainted with , and that threaten dayly worse vnto you . For how can a man suffer his hart to be deiected att the priuation of any temporall blessinges , whiles he considereth the inanity of them ; and that nothing is worthy his serious thought , but what may accompany him to his eternall habitation ? What needeth he feare the desolations of warre , and the worst that they can do against him , who haue his estate in their power , when he may be rich with a much nobler treasure , that none but himselfe can robbe him of ? Without doubt , he that shall seriously reflect vpon the excellency of his owne nature , and vpon the admirable perfect and happy state he shall most certainely arriue vnto , if he but weane himselfe from those worldly impediments , that here clogge his soules flight ; can not choose but looke with a disdainefull eye , vpon the glattering tryfles , that weake spirits delight themselues withall . If he deeme it not requisite ( as of old , the famous wise man did ) to throw away those encumbrances , to the end he may the more freely attend vnto diuine contemplations ( for worldly goods , duely vsed , may be very aduantagious both to ones selfe , and to others ) yet at the least , he will not repine att fortunes recalling of what she formerly had but lent him , and but permitted him the vse of . To the end then that you may be armed against the worst that may arriue vnto you , in this vnhappy state of affaires , in our distressed country ; I send you those considerations of the nature and Immortality of humane soules , which of late , haue beene my chiefe entertainement . The progresse you haue already made in the study of Philosophy , hath ( I am persuaded ) enabled you to benefitt your selfe , with what I haue written vpon this subiect : on the serious examining of which , if you will employ but halfe the time , that I haue done in spinning out my thoughts , and weauing them into the piece you see , I doubt not but you will thereby receiue so much contentement , as well as profit , that you will not repent you of your paines . Besides that , intellectuall entertainements are the purest , and the noblest , and the most proportionate to mans nature , and proue the most delightfull to him , when they are duely relished . You will presently agree , that the matter j handle , is the most important and the most weighty , within the whole extent of humane nature , for a worthy and a gallant person to employ himselfe about . The aduantage which man hath ouer vnreasonable creatures , is , that what he doth , is by election ; and he is himselfe master of all his actions ; whereas they are impelled by outward causes , vnto all they doe : it is properly sayd of them , that aguntur magis quam agunt : He onely is free : and in all varietyes of circumstances , hath the power to choose one , and to reiect an other . Now , to haue this election wisely made , and becoming a man , requireth that it be steered by knowledge . To do any thing well , a man must first know throughly all that concerneth the action he is about ; and chiefely the end of it . And certainely , of all his actions , the gouernement of himselfe , is the most important , and neereliest concerning him . The end of that gouernement , and of all a mans aymes , is by all men agreed to be Beatitude : that is , his being completely well , and in a condition of enioying the most happinesse , that his nature is capable of . For arriuall whereunto , it is impossible to pitch vpon the direct and sure meanes , vnlesse it be first determined , whether the Beatitude we speake of , do belong to this life , or be not to be attained , till we come to the next : or rather , whether or no , there be an other life besides this , to be happy in . For if there remaineth an eternity vnto vs , after the short reuolution of time we so swiftly runne ouer here on earth ; it is cleare , that all the happinesse which can be imagined in this fleeting state , is not valuable , in respect of the future ; nor any thing we do here is considerable , otherwise then as it conduceth to the making our condition then , better or worse . Now the way to be sure of this , is eyther infallible authority , or euident science . They that rely on the first , depend of others : and they onely who know , are absolutely complete of themselues ; and haue within themselues , the principles whereby to gouerne their actions , in what is of highest consequence to them . It is true , euery body is not of a straine of witt and iudgement , to be of this ranke : and who are not , must be contented to beleeue others , and be satisfyed with what is taught them . But he that will be of a superior orbe , must make this his study . This is the adequate entertainement of a worthy person . To conceiue how high and excellent , this science of gouerning a man in order to Beatitude in the next world is , we may consider , how among all arts that concerne this life , the art of a statesman , vnto whome belongeth to see a common wealthwell gouerned , is by much the noblest . All other arts , are but ministeriall to him . He maketh vse of the soldier , of the lawyer , of the orator , of the antiquary , of the physitian , as best conduceth to the end he aymeth att , of making the commonwealth he gouerneth , happy and flourishing . All other meaner trades serue him in a yet lower degree . Yet after all , he must take his measures from the Metaphysitian or Diuine . For since the gouernement of a society of men , aymeth att giuing them the best being they are capable of ; and since Mans well being here in this life , is but instrumentally good , as being the meanes for him to be well in the next life ; It is euident , that the statesmans art , is but instrumentall to that , which sheweth , how euery particular man must gouerne his life , to be partaker of a happy eternity . And consequently , if a statesman haue not this science , he must be subiect to a brauer man then himselfe , whose prouince is to direct all his actions vnto this end . We are told , how reuerently great Cesar listened to the discourses of learned Achoreus , how obseruant Alexander was of his Master Aristotle , how secure Nero trode , whiles Seneca guided his steppes , how humble Constantine was to saint Syluesters precepts , how Charlemaine gouerned himselfe in his most important actions , by Alcuines aduise : In a word , all the great men of antiquity , aswell among the Romanes , as among the Gretians , had their Philosophers , and Diuines in their kind , belonging to them ; from whome they might deriue rules of liuing and doing as they ought vpon all occasions , if themselues were not Masters in that superior and all directing science . He that seeth not by his owne light , must in this dangerous ocean steere by the lanterne which an other hangeth out to him . If the person he relyeth vpon , eyther withholdeth the light from him , or sheweth him a false one , he is presently in the darke , and can not faile of loosing his way . How great an authority had the Augurs and priests among the rude Romanes , to forbid any publike act , or to breake any assembly vpon pretence of Religious duties , when they liked not the businesse that was in agitation ? The like may interessed Diuines among Christians do , if the ministers of state haue not some insight into Diuinity . He leadeth a vexatious life , that in his noblest actions is so gored with scruples , that he dareth not make a steppe , without the authority of an other to warrant him . Yet I do not conclude , that he whome I designe by the character of a braue man , should be a professed or a complete Metaphytian or Diuine , and consummate in euery curious circumstance that belongeth to this science ; it sufficeth him to know it in bulke ; and to haue so much Diuinity , as in common occurrents , to be able to gouerne himselfe ; and in speciall ones , to vnderstand what , and why his Diuine perswadeth him to any thing ; so that euen then , though not without helpe , yet he gouerneth himselfe , and is not blindely gouerned by an other . He that aymeth att being a perfect horseman , is bound to know in generall ( besides the art of riding ) the nature and temper of horses ; and to vnderstand the different qualities of bittes , saddles , and other vtensiles of a horseman ; But the vtmost exactnesse in these particulars , belongeth to farriers , saddlers , smithes , and other tradesmens of all which , the iuditious rider knoweth how to make due vse , when he hath occasion , for his principall end ; which is , orderly gouerning his horse . In like manner , he whom we designe by a complete braue man , must know solidely the maine end of what he is in the world for : and withall , must know how to serue himselfe when he pleaseth , and that it is needfull to him , of the Diuines high contemplations , of the Metaphysitians subtile speculations , of the naturall Philosophers minute obseruations , of the Mathematicians nice demonstrations ; and of whatsoeuer else of particular professions , may conduce to his end ; though without making any of them his professed businesse . To lay groundes for such knowledge as this , is the scope of my ensuing discourse . My first ayme , was to begett it in my selfe : to which end , the digesting my thoughts into order , and the setting them downe in writing , was necessary : for without such strict examination of them , as the penning them affordeth one meanes to make , they would hardly haue auoyded being disioynted and rouing ones . Now that I haue done that , my next ayme is that you , vnto whom I wish as much good as to my selfe , may reape as much benefit by the studying it , as I haue done by the composing it . My end then being a priuate one ( as looking no further then you my sonne , and my selfe ) I haue not endeauoured to expresse my conceptions eyther in the phrase , or in the language of the schooles . It will serue our turne , to comprehend the substance , without confining our selues to any scrupulous exactnesse , in what concerneth onely forme . And the same consideration hath made me passe slightly ouer many particulars , in my first Treatise of the Nature of Bodies ; vpon which learned and witty men might spinne out large volumes . For in that part , I ayme no further , then to shew what may be effected by corporeall agents . There , possibility serueth my turne , as well as the determinate indiuisible point of truth . I am obliged to that , onely in my maine great theme ; which is the soule . In regard of which , the numerous crooked narrow cranies , and the restrayned flexuous riuolets of corporeall thinges , are all contemptible , further then the knowledge of them serueth to the knowledge of the soule . And a gallant man , whose thoughts flye att the highest game , requireth no further insight into them , then to satisfy himselfe by what way they may be performed ; and deemeth it farre too meane for him , to dwell vpon the subtilest of their mysteries for science sake . Besides this liberty that the scope I ayme att alloweth me of passing very cursorily ouer sundry particulars ; I find now att my reading ouer all together , what I haue written to deliuer it to the Printer , that euen in that which I ought to haue done to comply with my owne designe and expectation , I am fallen very short ; so that if I had not vnwarily too farre engaged my selfe for the present publishing it , truly I should haue kept it by me , till I had once againe gone ouer it . I find the whole piece very confusedly done ; the stile vnequall and vnpolished ; many particulars ( when they are not absolutely necessary to my maine drift ) too slightly touched , and farre from being driuen home : and in a word , all of it seemeth to be rather but a loose modell and roughcast of what I designe to do , then a complete worke throughly finished . But since by my ouerforward promising of this piece to seuerall frindes , that haue beene very earnest for it , I haue now brought my selfe to that passe , that it would ill become me to delay any longer the publishing of some thing vpon this subiect ; and that obligations of an other nature permitt me not att the present to dwell any longer vpon this ( besides that , so laysy a braine as mine is , groweth soone weary when it hath so entangled a skeane as this is to vnwind ) I now send it you as it is ; but with a promise , that att my first leisure , I will take a strict suruey of it ; and then in an other edition , will polish , correct and adde what shall appeare needfull to me . If any man shall take the booke out of your hand , inuited by the title and subiect to looke into it ; I pray you in my behalfe represent vnto him , how distant my profession is , and how contrary my education hath beene , from writing of bookes . In euery art , the plainest that is , there is an apprentiship necessary , before it can be expected one should worke in it a fashionable piece . The first attemptes are alwayes very imperfect ayminges ; and are scarce discernable what they are meaned for , vnlesse the master guide his schollers hand . Much more will the same happen in so difficult and spiny an affaire , as the writing vpon such a nice and copious subiect as this is , to one that is so wholy ignorant of the lawes of methode as I am . This free and ingenuous acknowledgement on my side , will I hope preuayle with all ingenuous persons , who shall reade what I haue written , to aduertise me fairely ( if they iudge it worth their while ) of what they dislike in it : to the end that in an other more accurate edition , I may giue them better satisfaction . For besides what faylinges may be in the matter , I can not doubt but that euen in the expressions of it , there must often be great obscurity and shortenesse ; which I , who haue my thoughts filled with the thinges themselues , am not aware of . So that , what per aduenture may seeme very full to me , because euery imperfect touch bringeth into my minde the entire notion and whole chaine of circumstances belonging to that thing I haue so often beaten vpon ; may appeare very crude and maymed to a stranger , that can not guesse what I would be att , otherwise then as my direct wordes do leade him . One thing more I shall wish you to desire of them who happily may peruse these two Treatises ; aswell for their owne sakes , as for mine . And that is , that they will not passe their censure vpon any particular piece , or broken parcell of eyther of them , taken by it selfe . Lett them draw the entire thridde through their fingers , and lett them examine the consequentnesse of the whole body of the doctrine I deliuer ; and lett them compare it by a like suruey with what is ordinarily taught in the schooles : and if they find in theirs , many brackes and short endes which can not be spunne into an euen piece , and in mine , a faire coherence throughout ; I shall promise my selfe a fauourable doome from them , and that they will haue an acquiescence in themselues to what I haue here presented them with : whereas , if they but rauell it ouer loosely , and pitch vpon disputing against particular conclusions , that att the first encounter of them single , may seeme harsh vnto them , ( which is the ordinary course of flashy wits , who can not fadome the whole extent of a large discourse ) it is impossible but that they should be very much vnsatisfyed of me ; and goe away with a persuasion , that some such truthes as vpon the whole matter are most euident ( one stone in the arch supporting an other , and the whole ) are meere chymeras and wilde paradoxes . But ( Sonne ) it is time my booke should speake it selfe , rather then I speake any longer of it here . Reade it carefully ouer , and lett me see by the effects of your gouerning your selfe , that you make such right vse of it , as I may be comforted in hauing chosen you to bequeath it vnto . God in heauen blesse you . Paris the last of August 1644. Your Louing Father KENELME DIGBY . A TABLE OF THE CHAPTERS ▪ AND MATTERS HANDLED IN THE FIRST TREATISE CONCERING BODIES . CHAP. I. THe Preface . A Preamble to the whole discourse ; concerning notions in generall . pag. 1. § . 1. Quantity is the first , and most obuious affection of a body ibid. § . 2. Wordes do not expresse thinges as they are in themselues , but onely as they are painted in the mindes of men . pag. 2. § . 3. The first error that may arise from hence ; which is a multiplying of thinges , where no such multiplication is really found . ibid. § . 4. A second error ; the conceiuing of many distinct thinges as really one thing . pag. 3. § . 5. Great care to be taken to auoyde the errors , which may arise from our manner of vnderstanding thinges . pag. 4. § . 6. Two sorts of wordes to expresse our notions , the one common to all men , the other proper to schollers . pag 5. § . 7. Great errors arise by wresting wordes from their common meaning to expresse a more particular or studied notion . pag. 6. CHAP. II. Of Quantity . pag. 8. § . 1. Wee must know the vulgar and common notion of Quantity that wee may vnderstand the nature of it . ibid. § . 2. Extension or diuisibility is the common notion of Quantity . pag. 9. § . 3. Partes of Quantity are not actually in their whole . pag. 10. § . 4. If partes were actually in their whole , Quantity would be composed of indiuisibles . ibid. § . 5. Quantity can not be composed of indiuisibles . pag. 11. § . 6. An obiection to prooue that partes are actually in Quantity ; with a declaration of the mistake from whence it proceedeth . pag. 12. § . 7. The solution of the former obiection : andthat sense can not discerne whether one part be distinguished from another , or no ▪ pag. 13. § . 8. An enumeration of the seuerall specieses of Quantity , which confirmeth that the essence of it is diuisibility . pag. 14. CHAP. III. Of Rarity and Density . pag. 15. § 1. What is meant by Rarity and Density . ibid. § . 2. It is euident that some bodies are rare and others dense ; though obscure , how they are such . pag. 16. § . 3. A breife enumeration of the seuerall properties belonging to rare and dense bodies . ibid. § . 4. The opinion of those Philosophers declared , who putt rarity to consist in an actuall diuision of a body into litle pates . pag. 17. § . 5. The former opinion reiected , and the ground of their error discouered . pag. 18. § . 6. The opinion of those Philosophers related , who putt rarity to consist in the mixtion of vacuity among bodies . pag. 19. § . 7. The opinion of vacuities refuted . pag. 20. § . 8. Rarity and Density cosist in the seuerall proportions which Quantity hath to its substance . pag. 22. § . 9. All must admitt in Physicall bodies , a Metaphysicall composition . pag. 24. CHAP. IV. Of the foure first qualities : and of the foure Elements . pag. 26. § . 1. The notions of density and rarity haue a latitude capable of infinite variety . ibid. § 2. How moystnesse and drynesse are begotten in dense bodies . pag. 27. § . 3. How moystnesse and drynesse are begotten in rare bodies . pag. 28. § . 4. Heate is a property of rare bodies , and cold of dense ones . pag. 28. § . 5. Of the two dense bodies , the lesse dense is more cold : but of the two rare ones , the lesse rare is lesse hoat . pag. 29. § . 6. The extreme dense body is more dry , then the extreme rare one . pag. 30. § . 7. There are but foure simple bodies : and these are rightly named Elements . ibid. § . 8. The Author doth nott determine whether euery element doth comprehend vnder its name one only lowest species , or many : nor whether any of them be found pure . pag. 31. CHAP. V. Of the operations of the Elements in generall . And of their Actiuities compared with one another . pag. 32. § 1. The first operation of the Elements is diuision , out of which resulteth locall motion . ibid. § . 2. What place is : both notionally , and really . pag. 33. § . 3. Locall motion is that diuision , whereby a body chāeth its place . pag. 34. § . 4. The nature of quantity of it selfe is sufficient to vnite a body to its place . ibidem . § . 5. All operations amongst bodies , are eyther locall motion , or such as follow out of locall motion . pag. 35. § . 6. Earth compared to water in actiuity . pag. 36. § . 7. The manner whereby fire getteth in fewel : prooueth that it exceedeth earth in actiuity . ibid. § . 8. The same is prooued by the manner , whereby fire cometh ut of fewell and worketh vpon other bodies . pag. 37. CHAP. VI. Of Light : what it is . pag. 39. § . 1. In what sense the Author reiecteth qualities . ibid. § . 2. In what sense the Author doth admitt of qualities . pag. 40. § . 3. Fiue arguments proposed to proue that light is not a body . pag. 41. § . 4. The two first reasons to proue light to be a body are , the resemblance it hath with fire ; and because if it were a quality , it would alwayes produce an equall to it selfe . pag. 42. § . 5. The third reason ; because if we imagine to our selues the substance of fire to be rarifyed , it will haue the same appearences which light hath . pag. 43. § . 6. The fourth reason , from the manner of the genertion and corruption of light , which agreeth with fire . ibid. § . 7. The fifth reason ; because such properies belong to light as agree only vnto bodies . pag. 45. CHAP. VII . Two objections answered against light being fire , a more ample proofe of its being such . ibid. § . 1. That all light is hoat and apt o heate . ibid. § . 2. The reason why our bodies for the most part do not feele the heate of pure light . pag. 46. § . 3. The experience of burningglasses , and of soultry gloomy weather , proue light to be fire . pag. 48. § . 4. Philosophers ought not to be iudge ot thinges by the rules of vulgar people . ibidem . § . 5. the different names of light and fire proceede from different notions of the same substance . pag. 49. § . 6. The reason why many times fire and heate are depriued of light . pag. 50. § . 7. What becometh of the body of light , when it dyeth ibid. § . 8. An experiment of some who pretend , that light may be precipitated into pouder . pag. 51. § . 9. The Authors opinion concerning lampes , pretended to haue been found in tombes , with inconsumptible lights . ibid. CHAP. VIII . An answere to three other objections formely proposed , against light being a substance . pag. 53. § . 1. Light is not really in euery part of the roome it enlighteneth , nor filleth entirely any sensible part of it , though it seeme to vs to do so . ibid. § . 2. Tha least sensible poynt of a diaphanous body , hath roome sufficient to containe both ayre and light , together with a multitude of beames issuing from seuerall lights , without penetrating one another . pag. 54. § . 3. That light doth not enlighten any roome in an instant ; and that the great celerity of its motion doth make it inperceptible to our senses . pag. 56. § . 4. The reason why the motion of light , is not discerned comingtowardes vs ; and that there is some reall tardity in it . pag. 58. § . 5. The planets are not certainely euer in that place where they appeare to be . pag. 59. § . 6. The reason why light being a body , doth not by its motion shatter other bodies into pieces . ibid. § . 7. The reason why the body of light is neuer perceiued to be fanned by the wind . pag. 61. § . 8. The reasons , for , and against lights being a body , compared together . pag. 62. § . 9. A summary repetition of the reasons , which prooue that light is fire . ibidem . CHAP. IX . Of locall Motion in common . pag 63. § . 1. No locall motion can be performed without succession . ibid. § . 2. Time is the common measure of all succession . pag. 64. § . 3. What velocity is , and that it can not be infinite . ibid. § . 4. No force so litle , that is not able to moue the greatest weight imaginable . pag. 65. § . 5. The cheife principle of Mechanikes deduced out of the former discourse . pag. 66. § . 6. No moueable can passe from rest to any determinate degree of velocity , or from a lesser degree to a greater , without passing through all the intermediate degrees , which are below the obtained degree . pag. 67. § . 7. The conditions which helpe to motion , in the moueable are three , in the medium , one . pag 69. § . 8. No body hath any intrinsecall vertue to moue it selfe towardes any determinate part of the vniuerse . pag. 70. § . 9. The encrease of motion is alwayes made in the proportion of the odde numbers . ibid. § . 10. No motion can encrease for euer without coming to a periode . pag. 72. § . 11. Certaine problemes resolued concerning the proportion of some mouing Agents compared to their effects . pag 73. § . 12. When a moueable cometh to rest , the motion doth decrease according to the rules of encrease . pag. 75. CHAP. X. Of Grauity and Leuity ; and of Locall Motion , commonly termed Naturall . pag. 76. § . 1. Those motions are called naturall , which haue constant causes ; and those violent , which are contrary to them . ibid. § . 2. The first and most generall operation of the sunne , is the making and raising of atomes . ibid. § . 3. The light rebounding from the earth with atomes , causeth two streames in the ayre ; the one ascending the other descending ; and both of them in a perpendicular line . pag. 77. § . 4. A dense body placed in the ayre betweene the ascending and descending streame , must needes descend . pag. 78. § . 5. A more particular explication of all the former doctrine touching grauity . pag. 79. § . 6. Grauity and leuity do not signify an intrinsecall inclination to such a motion in the bodies themselues which are termed heauy and light . pag. 81. § . 7. The more dense a body is , the more swiftly it descendeth . ibid. § . 8. The velocity of bodies descending doth not encrease in proportion to the difference that may be betweene their seuerall densities . pag. 82. § . 9. More or lesse grauity doth produce a swifter or a slower descending of a heauy body . Aristotles argument to disproue motion in vacuo , is made good . pag. 84. § . 10. The reason why att the inferiour quarter of a circle , a body doth descend faster by the arch of that quarter , then by the chord if it . pag. 85. CHAP. XI . An answere to objections against the causes of naturall motion , auowed in the former chapter ; and a refutation of the contrary opinion . pag. 86. § . 1. The first obiection answered ; why a hollow body descendeth slower then a solide one . pag. 86. § . 2. The second obiection answered , and the reasons shewne , why atomes do continually ouertake the descending dense body . pag. 88. § . 3. A curious question left vndecided . pag. 89. § . 4. The fourth obiection answered ; why the descent of the same heauy bodies , is equall in so great inequality of the atomes which cause it . ibidem . § . 5. The reason why the shelter of a thicke body doth not hinder the descent of that which is vnder it . pag. 91. § . 6. The reason why some bodies sinke , others swimme . pag. 92. § . 7. The fifth obiection answered concerning the descending of heauy bodies in streames . pag. 93. § . 8. The sixt obiection answered : and that all heauy elements do weigh in their owne spheres . pag. 95. § . 9. The seuenth obiection answered : and the reason why we do not feele the course of the ayre and atomes that beate continually vpon vs. ibidem . § . 10. How in the same body , grauity may be greater then density , and density then grauity ; though they be the same thing . pag. 96. § . 11. The opinion of grauities being an intrinsecall inclination of a body to the center , refuted by reason . pag , 97. § . 12. The same opinion refuted by seuerall experiences . pag. 98. CHAP. XII . Of Violent Motion . pag. 100. § . 1. The state of the question touching the cause of violent motion . ibid. § . 2. That the medium is the onely cause , which continueth violent motion . ibidem . § . 3. A further explication of the former doctrine . pag. 101. § . 4. That the ayre hath strength enough to continue violent motion in a moueable . pag. 102. § . 5. An answere to the first obiection ; that ayre is not apt to conserue motion ▪ And how violent motion cometh to cease . pag 103. § . 6. An answere to the second obiection ; that the ayre hath no power ouer heauy bodies . pag. 104. § . 7. An answere to the third obiection , that an arrow should fly faster broadwayes then long wayes . pag. 105. CHAP. XIII . Of three sortes of violent motion , Reflexion , Vndulation , and Refraction . pag. 106. § . 1. That reflexion is a kind of violent motion . ibid. § . 2. Reflection is made at equall angles . ibid. § . 3. The causes and properties of vndulation . pag. 107. § . 4. Refraction at the entrance into the reflectent body is towardes the perpendicular ; at the going out it , is from it ; when the second superficies is parallel to the first . pag. 108. § . 5. A refutation of Monsieur Des Cartes his explication of refraction pag. 109. § . 6. An answere to the arguments brought in fauour of Monsieur Des Cartes his opinion . pag. 111. § . 7. The true cause of refraction of light both at its entrance , and at its going out from the reflecting body . pag. 112. § . 8. A generall rule to know the nature of reflection and refractions in all sortes of surfaces . pag. 113. § . 9. A body of greater partes and greater pores , maketh a greater refraction then one of lesser partes and lesser pores . pag. 114. § . 10. A confirmation of the former doctrine , out of the nature of bodies that refract light . pag. 115. CHAP. XIV . Of the composition , qualities , and generation of Mixed bodies . pag. 116. § . 1. The connexion of this chapter with the rest , and the Authors intent in it . ibid. § . 2. That there is a least cise of bodies ; and that this least cise is found in fire . pag. 117. § . 3. The first coniunction of partes is in bodies of least cise ; and it is made by the force of Quantity . ibid. § . 4. The second sort of coniunction , is compactednesse in simple Elements , and it procedeth from density . pag. 118. § . 5. The third coniunction is of parres of different Elements , and it proceedeth from quantity and density together . ibid. § . 6. The reason why liquide bodies do easily ioyne together ; and dry ones difficultly . pag. 119. § . 7. That no two hard bodies can touch one an other immediately . ibid. § . 8. How mixed bodies are framed in generall . pag. 121. § . 9. The cause of the seuerall degrees of solidity in mixed bodies . ibid. § . 10. The rule where vnto are reduced all the seuerall combinations of Elements in compounding of mixed bodies . pag. 122. § . 11. Earth and water are the basis of all permanent mixed bodies . pag. 123. § . 12. What kind of bodies those are where water is the basis , and earth the predominant Element ouer the other two . ibid. § . 13. Of those bodies , where water being the basis ayre is the predominant Element . ibid. § . 14. What kind of bodies result , where water is the basis and fire the predominant Element . pag. 124. § . 15. Of those bodies , where water is in excesse , it alone being both the basis , and the predominant Element . pag. 125. § . 16. Of those bodies , where Earth alone is the basis , and also the predominant in excesse ouer the other three Elements . ibid. § . 17. Of those bodies where Earth is the basis , and water the predominant Element ouer the other two . ibid. § . 18. Of those bodies , where earth being the basis ayre is the predominant . ibid. § . 19. Of those bodies , where Earth being the basis , fire is the predominant . pag. 126. § . 20. All the secōd qualities of mixed bodies , arise from seuerall combinations of the first qualities : and are att last resolued into seuerall degrees of rarity and density . ibid. § . 21. That in the planets and starres there is a like variety of mixed bodies cause by light as here vpon Earth . pag. 127. § . 22. In what manner the Elements do worke vpon one an other , in the composition of mixed bodies : and in particular fire which is the most actiue . ibid. § . 23. A particular declaration touching the generation of mettalls . pag. 128. CHAP. XV. Of the dissolution of Mixed bodies . pag. 130. § . 1. Why some bodies are brittle , and others tough , or apt to withstand outward violence the first instrument to dissolue mixed bodies . ibid. § . 2. How outward violence doth worke vpon the most compacted bodies . pag. 131. § . 3. The seueral effects of fire , the second and chiefest instrument to dissolue all compounded bodies . ibid. § . 4. The reason why some bodies are not dissolued by fire . pag. 132. § . 5. The reason why fire melteth gold , but can not consume it . ibid. § . 6. Why leade is easily consumed and calcined by fire . pag. 133. § . 7. Why and how some bodies are diuided by fire into spirits , waters , oyles saltes and earth . And what those partes are . ibid. § . 8. How water the third instrument to dissolue bodies , dissolueth calx into salt ; and so into Terra damnata . pag. 135. § . 9. How water mingled with salt , becometh a most powerfull Agent to dissolue other bodies . pag. 136. § . 10. How putrefaction is caused . ibid. CHAP. XVI . An explication of certaine Maximes touching the operations , and qualities of bodies : and whether the Elements be found pure in any part of the world . pag. 137. § . 1. What is the sphere of actiuity in corporeall Agents . ibid. § . 2. The reason why no body can worke in distance . pag. 138. § . 3. An obiection answered against the manner of explicating the former axiome . pag. 139 § . 4. Of reaction : and first in pure locall motion , that each Agent must suffer in acting and acte in suffering . ibid. § . 5. The former doctrine applyed to other locall motions designed by particular names . And that Suisseths argument is of no force against this way of doctrine . pag. 141. § . 6. Why some notions do admitt of intension and Remission ; and others do not . ibid. § . 7. That in euery part of our habitable world ; all the foure Elements , are found pure in small atomes ; but not in any great bulke . pag. 142. CHAP. XVII . Of Rarefaction and Condensation the two first motions of particular bodies . pag. 144. § . 1. The Authors intent in this and the following chapters . ibid. § . 2. That bodies may be rarifyed , both by outward heat ; aud how this is performed . pag. 145. § . 3. Of the great effects fo Rarefaction . pag. 147. § . 4. The first manner of condensation , by heate . pag. 148. § . 5. The second manner of condensation by cold . pag. 149. § . 6. That yce is not water rarifyed but condensed . pag. 151. § . 7. How wind , snow , and haile are made ; and wind by raine allayed . pag. 152. § . 8. How partes of the same or diuers bodies , are ioyned more strongly together by condensation . pag. 153. § . 9. Vacuites can not be the reason , why water impregnated to the full with one kind of salt , will notwithstanding receiue more of an other . pag. 154. § . 10. The true reason of the former effect . pag. 155. § . 11. The reason why bodies of the same nature do ioyne more easily together then others . pag. 156. CHAP. XVIII . Of an other motion belonging to particular bodies , called Attraction ; and of certaine operations , termed Magicall . pag. 157. § . 1. What Attraction is , and from whence it proceedeth . ibid. § . 2. The true sense of the Maxime , that Nature abhorreth from vacuity . pag. 158. § . 3. The true reason of attraction . pag. 159. § . 4. Water may be brought by the force of attraction to what height soeuer . pag. 160. § . 5. The doctrine touching the attraction of water in syphons . ibid : § . 6. That the syphon doth not proue water to weigh in its owne orbe . pag. 161. § . 7. Concerning attraction caused by fire . pag. 162. § . 8. Concerning attraction made by vertue of hoat bodies , amulets etc. pag. 163. § . 9. The naturall reason giuen for diuers operations , esteemed by some to be magicall . ibid. CHAP. XIX . Of three other motions belonging to particular bodies Filtration , Restitution , and Electricall attraction . pag. 166. § . 1. What is Filtration ; and how it is effected . ibid. § . 2. What causeth the water in filtration to ascend . pag. 167. § . 3. Why the filter will not droppe vnlesse the labell hang lower then the water . ibid. § . 4. Of the motion of Restitution : and why some bodies stand bent , others not . pag. 168. § . 5. Why some bodies returne onely in part to their natural figure ; others entirely . pag. 170. § . 6. Concerning the nature of those bodies which do shrinke and stretch . pag. 171. § . 7. How great and wonderfull effects , proceed from small , plaine , and simple principles . ibid. § . 8. Concerning Electricall attraction , and the causes of it . pag. 172. § . 9. Cabeus his opinion refuted concerning the cause of Electricall motions . pag. 174. CHAP. XX. Of the Loadestones generation ; and its particular motions . pag. 175. § . 1. The extreme heat of the sunne vnder the zodiake , draweth a streame of ayre from each Pole into the torride zone . ibid. § . 2. The atomes of these two streames coming together are apt to incorporate with one an other . pag. 176. § . 3. By the meeting and mingling together of these streames att the Equator , diuers riuolets of atomes of each Pole , are continuated from one Pole to te other . pag. 177. § . 4. Of these atomes incorporated with some fitt matter in the bowels of the earth , is made a stone . pag. 179. § . 5. This stone worketh by emanations , ioyned with agreeing streames that meete them in the ayre ; and in fine it is a loadestone . ibid. § . 6. A methode for making experiences vpon any subiect . pag. 181. § . 7. The loadestones generation by atomes flowing from both Poles , is confirmed by experiments obserued in the stone it selfe . ibid. § . 8. Experiments to proue that the loadestone worketh by emanations ▪ meeting with agreeing streames . pag. 182. CHAP. XXI . Positions drawne out of the former doctrine , and confirmed by experimentall proofes . pag. 185. .1 . The operations of the loadestone are wrought by bodies and not by qualities . ibid. § . 2. Obiections against the former position answered . pag. 186. § . 3. The loadestone is imbued with his vertue from an other body . ibid. § . 4. The vertue of the loadestone is a double , and not one simple vertue . 188. § . 5. The vertue of the laodestone worketh more strongly in the Poles of it then in any other part . ibid. § . 6. The laodestone sendeth forth its emanations spherically . Which are of two kindes : and each kind is strongest in that hemisphere , through whose polary partes they issue out . ibid. § . 7. Putting two loadestones within the sphere of one an other , euery part of one laodestone , doth not agree with euery part of the other loadestone . pag 189. § . 8. Concerning the declination and other respects of a needle , towardes the loadestone it toucheth . ibid. § . 9. The vertue of the laodestone goeth from end to end in lines almost paralelle to the axis . pag. 191. § . 10. The vertue of loadestone is not perfectly sphericall though the stone be such . pag. 192. § . 11. The intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and attracted bodies . ibid. § . 12. The maine globe of the earth is not a loadestone . ibid. § . 13. The laodestone is generated in all partes or climats of the earth . pag. 193. § . 14. The conformity betwixt the two motions of magnetike thinges , and of heauy thinges . ibid. CHAP. XXII . A solution of certaine Problemes concerning the loadestone , and a short summe of the whole doctrine touching it . pag. 194. § . 1. Which is the North , and which the South Pole of a loadestone . ibid. § . 2. Whether any bodies besides magnetike ones be attractiue . ibid. § . 3. Whether an iron placed perpendicularly towardes the earth doth gett a magneticall vertue of pointing towardes the north , or towardes the south in that end that lyeth downewardes . pag. 195. § . 4. Why loadestones affect iron better then one an other . ibid. § . 5. Gilberts reason refuted touching a capped loadestone , that taketh vp more iron then one not capped ; and an iron impregnated that in some case draweth more strongly then the stone it selfe . ibid. § . 6. Galileus his opinion touching the former effects refuted . pag. 196. § . 7. The Authors solution to the former questions . pag. 197. § . 8. The reason why in the former case , a lesser loadestone doth draw the interiacent iron from the greater . pag. 198. § . 9. Why the variation of a touched needle from the north , is greater , the neerer you go to the Pole. pag. 199. § . 10. Whether in the same part of the world a touched needle may att one time vary more from the north and att an other time lesse . pag. 200. § . 11. The whole doctrine of the loadestone summed vp in short . pag. 201. CHAP. XXIII . A description of the two sortes of liuing creatures ; Plantes , and Animals : and how they are framed in common to performe vitall motion . pag. 203. § . 1. The connexion of the following Chapters with the precedent ones . ibid. § . 2. Concerning seuerall compositions of mixed bodies . pag. 204. § . 3. Two sortes of liuing creatures . pag. 205. § 4. An engine to expresse the first sort of liuing creatures . ibid. § . 5. An other engine by which may be expressed the second sort of liuing creatures . pag. 207. § . 6. The two former engines and some other comparisons applyed to expresse the two seuerall sortes of liuing creatures . ibid. § . 7. How plantes are framed . pag. 209. § . 8. How sensitiue creatures are formed . pag. 210. CHAP. XXIV . A more particular suruay of the generation of Animals ; in which is discouered what part of the animal is first generated . pag. 213 , § . 1. The opinion that the seede containeth formally euery part of the parent . ibid. § . 2. The former opinion reiected . pag. 214. § . 3. The Authors opinion of this question . pag. 215. § . 4. Their opinion refuted , who hold that euery thing containeth formally all thinges . pag. 216. § . 5. The Authors opinion concerning the generation of Animals declared , and confirmed . pag. 217. § . 6. That one substance is changed into an other . pag. 219. § . 7. Concerning the hatching of chickens , and the generation of other Animals . pag. 220. § . 8. From whence it happeneth that the deficiences , or excrescences of the parents body , are often seene in their children . pag. 221 § . 9. The difference betweene the Authors opinion , and the former one . p. 222 § . 10. That the hart is imbued with the generall specifike vertues of the whole body ; whereby is confirmed the doctrine of the two former paragraphes . pag. 223. § . 11. That the hart is the first part generated in a liuing creature . pag. 225. CHAP. XXV . How a Plant or Animal cometh to that figure it hath . pag. 226. § . 1. That the figure of an Animal is produced by ordinarie second causes , as well as any other corporeall effect . pag. 226. § 2. That the seuerall figures of bodies proceed from a defect in one of ●he three dimensions , caused by the concurrance of accidentall causes . pag. 227 § . 3. The former doctrine is confirmed by seuerall instances . pag 228 § 4. The same doctrine applyed to Plantes . pag. 229 § . 5. The same doctrine declared in leafes of trees . ibid. § . 6. The same applyed to the bodies of Animals pag. 230 § . 7. In what sense the Author doth admitt of Vis formatrix . pag. 231 CHAP. XXVI . How motion beginneth in liuing creatures . And of the motion of the hart ; circulation of the bloud ; Nutrition ; Augmentation ; and corruption or death . pag. 232 § . 1. Fromwhence doth proceed the primary motion and growth in Plantes . ibid. § . 2. Monsieur des Cartes his opinion touching the motion of the hart . p. 233 § . 3. The former opinion reiected . ibid. § . 4. The Authors opinion concerning the motion of the hart . pag. 234 § . 5. The motion of the hart dependeth originally of its fibers irrigated by bloud . pag. 236 § . 6. An obiection answered against the former doctrine . pag. 237 § . 7. The circulation of the bloud , and other effects that follow the motion of the hart . pag. 238 § . 8. Of Nutrition . pag. 239 § . 9. Of Augmentation . pag. 240 § . 10. Of death and sicknesse . pag. 241 CHAP. XXVII . Of the motions of sense ; and of the sensible qualities in generall ; and in particular of those which belong to Touch , Tast , and Smelling . pag. 242 § . 1. The connexion of the subsequent chapters with the precedent . ibid. § . 2. Of the senses and sensible qualities in generall . And of the end for which they serue . ibid. § . 3. Of the sense of touching : and that both it and its qualities are bodies . 244 § . 4. Of the tast and its qualities : that they are bodies . pag. 245 § . 5. That the smell and its qualities are reall bodies . ibid. § . 6. Of the conformity betwixt the two senses of smelling and tasting . p. 246 § . 7. The reason why the sense of smelling is not so perfect in man as in beastes : with a wonderfull historie of a man who could wind a sent as well as any beast . pag. 247 CHAP. XXVIII . Of the sense of hearing , and of the sensible quality sound . p. 249 § . 1. Of the sense of hearing : and that sound is purely motion . ibid. § . 2. Of diuers artes belonging to the sense of hearing : all which confirme that sound is nothing but motion . pag. 250 § . 3. The same is confirmed by the effects caused by great noises . pag. 251 § . 4. That solide bodies may conueye the motion of the ayre or sound to the organe of hearing . pag. 252 § . 5. Where the motion is interrupted there is no sound . ibid. § . 6. That not only the motion of the ayre but all other motions coming to our eares make sounds . pag. 253 § . 7. How one sense may supply the want of an other . ibid. § . 8. Of one who could discerne sounds of words with his eyes . pag. 254 § . 9. Diuers reasons to proue sound to be nothing els but a motion of some reall body . pag. 256 CHAP. XXIX . Of Sight ; and Colours . pag. 257 § . 1. That Colours are nothing but light mingled with darkenesse ; or the disposition off a bodies superficies apt to reflect light so mingled . ibid. § . 2. Concerning the disposition of those bodies which produce white or blacke coulours . pag. 259 § . 3. The former doctrine confirmed by Aristotles authority , reason , and experience . ibid. § . 4. How the diuersity of coulours doe follow out of various degrees of rarity and density . pag. 260 § . 5. Why some bodies are Diaphanous others opacous . pag. 261 § . 6. The former doctrine of coulours confirmed by the generation of white and Blacke in bodies . pag. 262 CHAP. XXX . Of luminous or apparente Colours . pag. 262 § . 1. Apparitions of coulours through a prisme or triangular glasse are of two sortes . ibid. § . 2. The seuerall parts of the obiect make seuerall angles at their entrance into the prisme . pag. 263 § . 3. The reason why some times the same obiect appeareth throwgh the prisme in two places : and in one place more liuely , in the other place more dimme . ibid. § . 4. The reason of the various colours that appeare in looking throwgh a prisme . pag. 264 § . 5. The reason why the prisme in one position , may make the colours appeare quite contrary to what they did , when it was in an other position . pag. 265 § . 6. The reason of the various colours in generall by pure light passing through a prisme . pag 266 § . 7. Vpon what side euery colour appeareth that is made by pure light passing through a prisme . pag. 267 CHAP. XXXI . The causes of certaine appearances in luminous Colours ; with a conclusion of the discourse touching the senses and the sensible qualities . pag. 268 § . 1. The reason of each seuerall colour in particular caused by light passing through a prisme . pag. 268 § . 2. A difficult probleme resolued touching the prisme . pag. 270 § . 3. Of the rainebow , and how by the colour of any body wee may know the composition of the body it selfe . pag. 272 § . 4. That all the sensible qualities are reall bodies resulting out of seuerall mixtures of rarity and density . pag. 273 § . 5. Why the senses are only fiue in number : with a conclusion of all the former doctrine concerning them . pag. 274 CHAP. XXXII . Of sensation , or the motion whereby sense is properly exercised . 275 § . 1. Monsieur des Cartes his opinion touching sensation . ibid. § . 2. The Authors opinion touching sensation . pag. 276 § . 3. Reasons to persuade the Authors opinion . pag. 277 § . 4. That vitall spiritts are the immediate instruments of sensation by conueying sensible qualities to the braine . pag. 278 § . 5. How sound is conueyed to the braine by vitall spirits . pag. 279 § . 6. How colours are conueyed to the braine by vitall spirits . pag. 280 § . 7. Reasons against Monsieur des Cartes his opinion . ibid. § . 8. That the symptomes of the palsie do no way confirme Monsieur des Cartes his opinion . pag. 282 § . 9. That Monsieur des Cartes his opinion , can not giue a good account , how thinges are conserued in the memory . ibid. CHAP. XXXIII . Of Memory . pag. 284 § . 1. How thinges are conserued in the memory . ibid. § . 2. How thinges conserued in the memory are brought backe into the fantasie . pag. 285 § . 3. A Confirmation of the former doctrine . pag. 286 § 4. How thinges renewed in the fantasie , returne with the same circumstances that they had at first . pag. 286 § . 5. How the memory of thinges past is lost , or confounded : and how it is repaired againe . pag. 287 CHAP. XXXIV . Of voluntary motion : Naturall faculties : and passions . pag. 288 § . 1. Of what matter the braine is composed . ibid. § . 2. What is voluntary motion . pag. 289 § . 3. What those powers are which are called naturall faculties . ibid. § . 4. How the attractiue and secretiue faculties worke . pag. 290 § . 5. Concerning the concoctiue faculty . pag. 291 § . 6. Concerning the retentiue and expulsiue faculties . ibid. § . 7. Concerning expulsion made by Physicke . pag. 292 § . 8. How the braine is moued to worke voluntary motion . pag. 292 § . 9. Why pleasing obiects doe dilate the spirits , and displeasing ones contract them . pag. 294 § . 10. Concerning the fiue senses for what vse and end they are . ibid. CHAP. XXXV . Of the materiall instrument of Knowledge and Passion ; of the seuerall effects of Passions ; of Paine and Pleasure ; and how the vitall spirits are sent from the braine into the intented partes of the body , without mistaking their way . pag. 296 § . 1. That Septum Lucidum is the seat of the fansie . ibid. § . 2. What causeth vs to remember not only the obiect it selfe , but also that we haue thought of it before . pag. 297 § . 3. How the motions of the fantasie , are deriued to the hart . ibid. § . 4. Of paine and pleasure . pag. 298 § . 5. Of Passion . ibid. § . 6. Of seuerall pulses caused by passions . pag. 299 § . 7. Of seuerall other effects caused naturally in the body by passions . p. 300 § . 8. Of the diaphragma . pag. 302 § . 9. Concerning paine and pleasure caused by the memory of thinges past . pag. 303 § . 10. How so small bodies as atomes are , can cause so great motions in the hart . pag. 304 § . 11. How the vital spirits sent from the braine , do runne to the intended part of the body without mistake . ibid. § . 12. How men are blinded by Passion . pag. 305 CHAP. XXXVI . Of some actions of beastes , that seeme to be formall actes of reason , as doubting , resoluing , inuenting . pag. 306 § . 1. The order and connexion of the subsequent Chapters . ibid. § . 2. From whence proceedeth the doubting of beastes . pag. 307 § . 3. Concerning the inuention of Foxes and other beastes . ibid. § . 4. Of foxes that catch hennes by lying vnder their roost , and by gazing vpon them . pag. 309 § . 5. From whence proceedeth the foxes inuention to ridde himselfe of fleas . pag. 311 § . 6. An explication of two other inuentions of foxes . pag. 312 § . 7. Concerning Mountagues argument to prooue that dogges make syllogismes . ibid. § . 8. A declaration how some tricks are performed by foxes , which seeme to argue discourse . pag. 313 § . 9. Of the Iaccatrays inuention in calling beastes to himselfe . pag. 314 § . 10. Of the Iaccalls designe in seruing the lyon . ibid. § . 11. Of seuerall inuentions of fisshes . ibid. § . 12. A discouery of diuers thinges done by hares , which seeme to argue discourse . pag. 315 § . 13. Of a foxe reported to haue weighed a goose , before he would venture with it ouer a riuer ; and of fabulous stories in common . pag. 316 § . 14. Of the seuerall cryings and tones of beastes : with a refutation of those authours who maintaine them to haue compleat languages . pag. 317 CHAP. XXXVII . Of the docility of some irrationall animals ; and of certaine continuate actions of a long tract of time so orderly performed by them , that they seeme to argue knowledge in them . pag. 319 § . 1. How hawkes and other creatures are taught to doe what they are browght vp to . ibid. § . 2. Of the Baboone that played on a guitarre . 320 § . 3. Of the teaching of Elephantes and other beastes to doe diuers tricks . 321 § . 4. Of the orderly traine of actions performed by beastes in breeding their young ones . pag. 322 CHAP. XXXVIII . Of prescience of future euentes , prouidencies , the knowing of thinges neuer seene before ; and such other actions , obserued in some liuing creatures ; which seeme to be euen aboue the reason that is in man himselfe . pag. 327 § . 1. Why beastes are affraide of men . ibid. § . 2. How some qualities caused at first by chance in beastes , may passe by generation to the whole offspring . pag. 328 § . 3. How the parents fantasie doth oftentimes worke strange effects in their issue . pag. 329 § . 4. Of Antipathies . pag. 330 § . 5. Of Sympathies . pag. 333 § . 6. That the Antipathy of beastes towards one an other , may be taken away by assuefaction . pag. 334 § . 7. Of longing markes seene in children . pag. 335 § . 8. Why diuers men hate some certaine meates , and particularly cheese . 336 § . 9. Corcerning the prouidence of Aunts in laying vp in store for winter . 337 § . 10. Concerning the foreknowing of beastes . pag. 338 The Conclusion of the first Treatise . pag. 340 A TABLE OF THE CHAPTERS AND MATTERS HANDLED IN THE SECOND TREATISE CONCERNING MAN'S SOVLE . THE Preface . pag. 349 CHAP. 1. Of simple Apprehensions . pag. 355 § . 1. What is a right apprehension of a thing . ibid. § . 2. The very thing it selfe is truly in his vnderstanding who rightly apprehendeth it . pag. 356 § . 3. The Apprehension of thinges comming vnto vs by our senses , are resoluable into other more simple apprehensions . pag. 358 § . 4. The apprehension of a Being is the most simple and Basis of all the rest . ibid. § . 5. The apprehension of a thing is in next degree to that of Being , and it is the Basis of all the subsequent ones . ibid. § . 6. The apprehension of thinges knowne to vs by our senses , doth consist in certaine respects betwixt two thinges . pag. 359 § . 7. Respect or relation hath not really any formall being , but only in the apprehension of man. ibid. § . 8. That Existence or being is the proper affection of man : and that mans soule is a comparing power . pag. 360 § . 9. A thing by coming into the vnderstanding of man , looseth nothing of its owne peculiar nature . ibid. § . 10. A multitude of thinges may be vnited in mans vnderstanding without being mingled or confounded together . pag. 361 § . 11. Of abstracted and concrete termes . pag. 362 § . 12. Of vniuersal notions . pag. 363 § . 13. Of apprehending a multitude vnder one notion . pag. 364 § . 14. The power of the vnderstanding reacheth as farre as the extent of being . pag. 365 CHAP. II. Of Thinking and Knowing . pag. 365 § . 1. How a iudgement is made by the vnderstanding . ibid. § . 2. That two or more apprehensions are identifyed in the soule by vniting them in the stocke of being . pag. 366 § . 3. How the notions of a substantiue and an adiectiue , are vnited in the soule , by the common stocke of being . pag. 367 § . 4. That a settled iudgement becometh a part of our soule . pag. 368 § . 5. How the soule commeth to deeme or settle a iudgement . ibid. § . 6. How opinion is begotten in the vnderstanding . pag. 371 § . 7. How faith is begotten in the vnderstanding . pag. 372 § . 8. Why truth is the perfection of a reasonable soule : and why it is not found in simple apprehensions as well as in Enuntiations . ibid. § . 9. What is a solid iudgement , and what a slight one . pag. 373 § . 10. What is an acute iudgement , and what a dull one . pag. 375 § . 11. In what consisteth quicknesse and Clearenesse of iudgement : and there oposite vices . ibid. CHAP. III. Of Discoursing . pag. 376 § . 1. How discourse is made . ibid. § . 2. Of the figures and moodes of Syllogismes . ibid. § . 3. That the life of man as man , doth consist in discourse , and of the vast extent of it . pag. 377 § . 4. Of humane actions , and of those that concerne ourselues . pag. 379 § . 5. Of humane actions as they concerne our neighbours . pag. 380 § . 6. Of Logike . ibid. § . 7. Of Grammar . pag. 381 § . 8. Of Rhetorike . ibid. § . 9. Of Poetry . pag. 382 § . 10. Of the Power of speaking . ibid. § . 11. Of arts that concerne dumbe and insensible creatures . pag. 383 § . 13. Of Arithmetike . ibid. § . 14. Of Prudence . ibid. § . 15. Obseruations vpon what hath beene said in this Chapter . pag. 384 CHAP. IIII. How a man proceedeth to Action . pag. 386 § . 1. That humane actions proceed from two seuerall principles , vnderstanding and sense . ibid. § . 2. How our generall and inbred maximes doe concurre to humane action . pag. 387 § . 3. That the rules and maximes of arts doe worke positiuely in vs though we thinke not of them . pag. 388 § . 4. How the vnderstanding doth cast about when it wanteth sufficient grounds for action . pag. 389 § . 5. How reason doth rule ouer sense and passion . ibid. § . 6. How we recall our thoughts from distractions . pag 390 § . 7. How reason is sometimes ouercome by sense and passion . pag. 391 CHAP. V. Containing proofes out of our single apprehensions , that our soule is incorporeall . pag. 393 § . 1. The connection of the subsequent Chapters with the precedent . ibid. § . 2. The existence of corporeall thinges in the soule by the power of apprehension , doth proue her to be immateriall . pag. 394 § . 3. The notion of being , which is innate in the soule , doth proue the same . ibid. § . 4. The same is proued by the notion of respects . pag. 396 § . 5. That corporeall thinges are spiritualized in the vnderstanding by meanes of the soules working in and by respects . ibid. § . 6. That th● abstracting of notions from all particular and indiuiduall accidents , doth proue the immaterialitie of the soule . pag. 397 § . 7. That the vniuersalitie of abstracted notions doth proue the same . ibid. § . 8. That collectiue apprehensions do proue the same . pag. 398 § . 9. The operations of the soule drawing allwayes from multitude to vnitie , do proue the same . 399 § . 10. The difference betwixt the notion of a thing in our vnderstanding , and the impression that correspondeth to the same thing in our fansie , doth proue the same . pag. 400 § . 11. The apprehension of negations and priuations do proue the same . 401 CHAP. VI. Containing proofes of our soules operations in knowing or deeming any thing , that she is of a spirituall nature . pag. 400 § . 1. The manner of iudging or deeming by apprehending two thinges to be iden●ified doth proue the soule to be immateriall . ibid. § . 2. The same is proued by the manner of apprehending opposition in a negatiue iudgement . pag. 403 § . 3. That thinges in themselues opposite to one an other hauing no opposition in the soule , doth prooue the same . pag. 404 § . 4. That the first truthes are identified to the soule . pag. 405 § . 5. That the soule hath an infinite capacitie , and consequently is immateriall . pag. 406 § . 6. That the opposition of contradictory propositions in the Soule doth proue her immaterialitie . ibid. § . 7. How propositions of eternall truth , do proue the immaterialitie of the soule . pag. 407 CHAP. VII . That our discoursing doth prooue our soule to be incorpore all . pag. 408 § . 1. That in discoursing the soule containeth more in it at the same time then is in the fantasie , which prooueth her to be immateriall . ibid. § . 2. That the nature of discourse doth prooue the soule to be ordered to infinite knowledge , and consequently to be immateriall . pag. 409 § . 3. That the most naturall obiects of the soule are immateriall , and consequently the soule her selfe is such . ibid. CHAP. VIII . Containing proofes out of our manner of proceeding to action , that our soule is incorporeall . pag. 410 § . 1. That the soules being a power to order thinges proueth her to be immateriall . ibid. § . 2. That the soules being able to mooue without being mooued , doth prooue her to be immateriall . pag. 411 § . 3. That the soules proceeding to action with an vniuersality , and indifferency doth prooue the same . pag. 412 § . 4. That the quiet proceeding of reason doth prooue the same . pag. 414 § . 5. A conclusion of what hath beene said hetherto in this second Treatise . ibid. CHAP. IX . That our soule is a Substance , and Immortall . pag. 415 § . 1. That Mans Soule is a substance . ibid. § . 2. That man is compounded of some other substance besides his body . ibid. § . 3. That the soule doth subsist of it selfe independently of the body . pag. 416 § . 4. Two other arguments to prooue the same : one positiue , the other negatiue . pag. 417 § . 5. The same is prooued because the soule can not be obnoxious to the cause of mortality . ibid. § . 6. The same is prooued because the soule hath no contrary . pag. 418 § . 7. The same is prooued from the end for which the soule was created . ibid. § . 8. The same is prooued because she can mooue without being mooued . pag. 420 § . 9. The same is prooued from her manner of operation which is grounded in being . ibid. § . 10. Lastly it is prooued from the science of Morality , the principles whereof would be destroied if the soule were mortall . pag. 421 CHAP. X. Declaring what the soule of a man , separated from his body , is : and of her knowledge and manner of working . pag. 422 § . 1. That the soule is one simple knowing act which is a pure substance and nothing but substance . ibid. § . 2. That a separated soule is in no place , and yet is not absent from any place . pag. 424 § . 3. That a separated soule is not in time nor subiect to it . ibid. § . 4. That the soule is an actiue substance , and all in it is actiuitie . pag. 425 § . 5. A description of the soule . pag. 426 § . 6. That a separated soule knoweth all that which she knew whilst she w●s in her bodie . ibid. § . 7. That the least knowledge which the soule acquireth in her bodie of anie one thing , doth cause in her , when she is separated from her bodie a compleat knowledge of all thinges whatsoeuer . pag. 427 § . 8. An answere to the obiections of some Peripatetikes who maintaine the soule to perish with the body . pag. 429 § . 9 The former Peripatetikes refuted out of Aristotle . pag. 431 § . 10. The operations of a separated soule compared to her operations in her bodie . ibid. § . 11. That a separated soule is in a state of pure being , and consequently immortall . pag. 432 CHAP. XI . Shewing what effects , the diuers manners of liuing in this world , do cause in a soule , after she is separated from her body . p. 433 § . 1. That a soule in this life is subiect to mutation , and may be perfected in knowledge . ibid. § . 2. That the knowledges which a soule getteth in this life , will make her knowledge in the next life more perfect , and firme . pag. 434 § . 3. That the soules of men addicted to science whilst they liued here , are more perfect in the next world , then the soules of vnlearned men . pag. 435 § . 4. That those soules which embrace vertue in this world will be most perfect in the next , and those which embrace vice most miserable . ibid. § . 5. The state of a vitious soule in the next life . pag. 437 § . 6. The fundamentall reason why as well happinesse as misery is so excessiue in the next life . pag. 439 § . 7. The reason why mans soule requireth to be in a body , and to liue for some space of time ioyned with it . pag. 441 § . 8. That the misery of the soule in the next world , proceedeth out of inequality , and not out of falsity of her iudgements . pag. 442 CHAP. XII . Of the perseuerance of a soule , in the state she findeth herselfe in , at her first separation from her body . pag. 443 § . 1. The explication , and proofe of that maxime , that , if the cause be in act , the effect must also be . ibid. § . 2. The effects of all such agents as worke instantaneously , are complete in the first instant that the agents are putt . ibid. § . 3. All pure spirits do worke instantaneously . pag. 444 § . 4. That a soule separated from her body can not suffer any change after the first instant of her separation . ibid. § . 5. That temporall sinnes are iustly punished with eternall paines . pag. 445 The Conclusion . pag. 446 THE PREFACE . THIS writing was designed to haue seene the light vnder the name of one treatise . But after it was drawne in paper ; as I cast a view ouer it , I found the prooemiall part ( which is that which treateth of Bodies ) so ample in respect of the other ( which was the end of it ; and for whose sake I meddled with it ) that I readily apprehended my reader would thinke I had gone much astray from my text , when proposing to speake of the immortality of Mans Soule , three parts of foure of the whole discourse , should not so much as in one word mention that soule , whose nature and proprieties I aymed at the discouery of . To auoyde this incongruity , occasioned mee to change the name and vnity of the worke ; and to make the suruay of bodies , a body by it selfe ▪ though subordinate to the treatise of the soule . Which notwithstanding it be lesse in bulke then the other ; yet I dare promise my Reader , that if he bestow the paines requisite to perfect him selfe in it , he will find as much time well spent in the due reading of it , as in the reading of the former treatise , though farre more large . But I discerne an obiection obuious to be made ; or rather a question ; why I should spend so much time in the consideration of bodies , whereas none that hath formerly written of this subiect , hath in any measure done the like . I might answere that they had , vpon other occasions , first written of the nature of bodies : as I may instance in Aristotle ; and sundry others , who either haue themselues professedly treated the science of bodies , or haue supposed that part sufficiently performed by other pennes . But truly , I was by an vnauoydable necessity hereunto obliged : which is , a current of doctrine that at this day , much raigneth in the Christian Schooles , where bodies and their operations , are explicated after the manner of spirituall thinges . For wee hauing very slender knowledge of spirituall substances , can reach no further into their nature , then to know that they haue certaine powers , or qualities ; but can seldome penetrate so deepe , as to descend to the particulars of such Qualities , or Powers . Now our moderne Philosophers haue introduced such a course of learning into the schooles , that vnto all questions concerning the proper natures of bodies , and their operations , it is held sufficient to answere , they haue a quality , or a power to doe such a thing . And afterwards they dispute whether this Quality or Power , be an Entity distinct from its subiect , or no ; and how it is seperable , or vnseperable from it , and the like . Conformable to this , who will looke into the bookes , which are in vogue in these schooles , shall find such answers and such controuersies euery where , and few others . As , of the sensible qualities : aske what it is to be white or red , what to be sweete or sower , what to be odoriferous , or stincking , what to be cold or hott ? And you are presently paid with , that it is a sensible quality , which hath the power to make a wall white or red , to make a meate agreeable or disagreeable to the tast , to make a gratefull or vngratefull smell to the nose etc : Likewise they make the same questions and resolutions , of Grauity and Leuity : as whether they be qualities , that is , entities distinct from their subiect : and whether they be actiue or passiue ; which when they haue disputed slightly , and in common , with logicall arguments ; they rest there , without any further searching into the physicall causes or effects of them . The like you shall find of all strange effects of them . The loadestone and Electricall bodies are produced for miraculous , and not vnderstandable thinges ; and in which , it must be acknowledged , that they worke by hidden qualities , that mans witt cannot reach vnto . And ascending to liuing bodies , they giue it for a Maxime : that life is the action of the same Entity vpon it selfe : that sense is likewise a worke of an intrinsecall power , in the part we call sense , vpon it selfe . Which , our predecessors held the greatest absurdities that could be spoken in Philosophy . Euen some Physitians , that take vpon them to teach the curing of our bodies , do often pay vs with such termes , among them , you haue long discourses of a retentiue , of an expulsiue , of a purging , of a consolidating faculty : and so of euery thing that eyther passeth in our body , or is applied for remedy . And the meaner sort of Physitians know no more , but that such faculties are ; though indeed they that are truly Physitians , know also in what they consist ; without which knowledge it is much to be feared , Physitians will do more harme then good . But to returne to our subiect : this course of doctrine in the schooles , hath forced me to a greate deale of paines in seeking to discouer the nature of all such actions ( or of the maine part of them ) as were famed for incomprehensible : for what hope could I haue , out of the actions of the soule to conuince the nature of it to be incorporeall ; if I could giue no other account of bodies operations , then that they were performed by qualities occult , specificall , or incomprehensible ? Would not my aduersary presently answere , that any operation , out of which I should presse the soules being spirituall , was performed by a corporeall occult quality : and that as he must acknowledge it to be incomprehensible , so must I likewise acknowledge other qualities of bodies , to be as incomprehensible : and therefore could not with reason presse him , to shew how a body was able to doe such an operation , as I should inferre must of necessity proceede from a spiritt , since that neyther could I giue account how the loadestone drew iron , or looked to the north ; how a stone , and other heauy thinges were carried downewardes ; how sight or fantasie was made ; how digestion or purging were effected ; and many other such questions , which are so slightly resolued in the schooles ? Besides this reason , the very desire of knowledge in my selfe ; and a willingnesse to be auaylable vnto others ( att the least so farre as to sett them on seeking for it , without hauing a preiudice of impossibity in attaining it ) was vnto me a sufficient motiue , to enlarge my discourse to the bulke it is risen vnto . For what a misery is it , that the flower and best wittes of Christendome , which flocke to the Vniuersities , vnder pretence and vpon hope of gaining knowledge , should be there deluded ; and after many yeares of toyle and expence , be sent home againe , with nothing acquired more then a faculty , and readynesse to talke like parrats of many thinges ; but not to vnderstand so much as anyone ; and withall with a persuasion that in truth nothing can be knowne ? For setting knowledge aside , what can it auayle a man to be able to talke of any thing ? What are those wranglinges , where the discouery of truth is neyther sought , nor hoped for , but meerely vanity and ostentation ? Doth not all tend , to make him seeme and appeare that which indeed he is not ? Nor lett any body take it ill at my handes , that I speake thus of the moderne schooles : for indeed it is rather themselues then I that say it . Excepting Mathematikes , lett all the other schooles pronounce their owne mindes , and say ingenuously , whether they themselues beleeue they haue so much as any one demonstration , from the beginning to the ending of the whole course of their learning . And if all , or the most part , will agree that any one position is demonstrated perfectly , and as it ought to be , and as thousands of conclusions are demonstrated in Mathematikes ; I am ready to vndergoe the blame of hauing calumniated them , and will as readily make them amendes . But if they neither will , nor can ; then their owne verdict cleareth me : and it is not so much I , as they , that make this profession of the shallownesse of their doctrine . And to this purpose I haue often hard the lamentations of diuers , as greate wittes as any that conuerse in the schooles , complaining of this defect . But in so greate an euidence of the effect , proofes are superfluous . Wherefore I will leaue this subiect , to declare what I haue here designed , and gone about , towardes the remedy of this inconuenience . Which is , that whereas in the schooles , there is a loose methode , or rather none ; but that it is lawfull , by the liberty of a commentator , to handle any question , in any place ( which is the cause of the slightnesse of their doctrine , and can neuer be the way to any science or certitude ) I haue taken my beginninges from the commonest thinges that are in nature : namely , from the notions of Quantity , and its first differences : which are the most simple , and radicall notions that are , and in which all the rest are to be grounded . From them I endeauour by immediate composition of them , and deriuation from them , to bring downe my discourse to the Elements , which are the primary , and most simple bodies in nature . From these , I proceed to compounded bodies ; first , to those that are called mixed ; and then , to liuing bodies : declaring in common the proprieties and operations that belong vnto them . And by occasion as I passe along , I light here and there on those operations , which seeme most admirable in nature , to shew how they are performed ; or att the least , how they may be performed : that though I misse in particular of the industry of nature , yet I may neuerthelesse hitt my intent ; which is , to trace out a way , how these , and such like operations may be effected by an exact disposition , and ordering ( though intricate ) of quantitatiue and corporeall partes : and to shew , that they oblige vs not to recurre vnto hidden and vnexplicable qualities . And if I haue declared so many of these , as may begett a probable persuasion in my reader , that the rest , which I haue not touched , may likewise be displayed , and shewed to spring out of the same groundes , if curious and constant searchers into nature , will make their taske to penetrate into them ; I haue therein obtained my desire and intent ; which is onely , to shew from what principles , all kindes of corporeall operations do proceed ; and what kind of operations all these must be , which may issue out of these principles : to the end , that I may from thence , make a steppe to raise my discourse to the contemplation of the soule ; and shew , that her operations are such , as cannot proceed from those principles ; which being adequate and common to all bodies , we may rest assured , that what cannot issue from them , cannot haue a body for its source . I will therefore end this preface , with entreating my reader to consider , that in a discourse proceeding in such order as I haue declared , he must not expect to vnderstand , and be satisfied , with what is said in any middle or later part , vnlesse he first haue read , and vnderstood what goeth before . Wherefore , if he cannot resolue with himselfe , to take it along orderly as it lyeth from the beginning , he shall do himselfe ( as well as me ) right , not to meddle att all with this booke . But if he will employ any time vpon it , to receiue aduantage by it , he must be content to take the paines to vnderstand throughly euery particular as it is sett downe . And if his memory will not serue him to carry euery one along with him , yet att the least lett , him be sure to remember the place where it is handled , and vpon occasion , returne a looke backe vpon it , when it may stand him in steede . If he thinketh this diligence too burthensome , lett him consider that the writing hereof , hath cost the Author much more paines : who as he will esteeme them exceedingly well employed , if they may contribute ought to the content or aduantage of any free and ingenuous mind ; so if any others shall expresse a neglect of what he hath with so much labour hewed out of the hard rocke of nature ; or shall discourteously cauill att the notions he so freely imparteth vnto them ; all the ressentment he shall make thereof , will be to desire the first , to consider , that their slight esteeme of his worke , obligeth them to entertaine their thoughts with some more noble and more profittable subiect , and better treated , then this is : and the later sort , to iustifie their dislike of his doctrine , by deliuering a fairer and more complete body of Philosophy , of their owne . Which if herevpon they do , his being the occasion of the ones bettering themselues , and of the others bettering the world , will be the best successe he can wish his booke . APPROBATIONES DOCTORVM . EGo infra scriptus natione Anglus , & in sacra Theologiae Facultate Parisiensi Magister , fidem facio me librum perlegisse Anglicano idiomate scriptum ; cui titulus , Two treatises , in the one of which the nature of bodies , in the other the nature of mans soule is looked into , in way of discouerie of the immortalitie of reasonable soules , Authore nobilissimo , & vndequaque eruditissimo viro Kenelmo Digbaeo Anglo . In quo nihil deprehendiaut fidei , aut pietati Catholicae , & Romanae Ecclesiae dissonum vel indignum . Quod etiam spondeo , priusquam typis exoluetur , candi●iori ac duplicato calculo testatum fore . Intereà verò ne tantum sub modio lumen vel parumper delitescat , hoc ipsum proprio firmaui chirographo . Datum Parisiis Kalendis Martijab Incarnationis anno 1644. H. HOLDEN . BY leaue & order from our sacred Facultie , wee vnder written Doctors of Deuinitie of the Vniuersitie of Paris haue read ouer this booke , entitled , Two treatises , in the one of which the nature of bodies , in the other the nature of mans soule is looked into , in way of discouerie of the immortalitie of reasonable soules . Written by Sir Kenelme Digby , & containing an hundred & sixteene shites , printed in folio by Gilles Blaizor 1644. Which , as well for its chiefe subiects sake , that neuer ought to be slightly handled , as also for its new & exotticke assertions in matters both of soule & bodie , wee haue the more diligently perused . And whether it hath hitte or missed of the truth , we must needs eesteme & highly extolle the authours manly designe to ayme at euidence . Especially in this schepticke age , wherein so few professe , or thinke it possible to know with certitude . Yea wherein euen many of those , who to the vulgar seeme Maisters of learning , acknowledge all philosophies decisions only problematicall ; and thence labouring to make their voluminous relations of each others phansies & opinious passe for science , haue quite banished her their schooles . But here we find a large & lofty soule , who not satisfyed with vnexamined words & ambiguous termes , longing to know dyues deepely into the bowells of all corporeall & compounded things : and then deuinely speculats the nature of immateriall & subsistent formes . Nor this by wrangling in aerie names with chimericall imaginations & fained suppositions of vnknowne qualities , but strongly stryuing to disclosehereall & connaturall truth of each thing in it self , and of one constant & continued thridde , weaues his whole worke into one webbe . Where many of the most abstruse & enigmaticke questions of natures secrets , ( hitherto vnresolued , & for the most part weakely represented in empty language & verball shadowes ) are made no lesse plaine & euident in their inward beings & effects , then pleasant & gratefull in their wellclothed outside & expression . In which , though to the blind & common crowde ( to whom all that 's vnusuall is a paradox ) there may perhapps appeare what they 'll dare call extrauagant , and to the midlecyzed gymnastickes what they 'll conceiue ill grownded , though ingenious quesses , yet surely will the more solide reflections of all knowing men begette a liking of its acquaintance . Howsoeuer this wee can & do affirme & testifye ( although the authour's prodigious parts & publicke credit makes voide our approbation ) that nothing contained in either of those two treatises , discussing only the ordinarie course of nature , doth any way tende to the disaduantage of the faith or pietie of our Catholike Roman church , whereof this Authour professeth him selfe a dutifull & obedient child . And therefore wee signe & subscribe our names here vnto . Paris this 10. of Nouember 1644. H. HOLDEN . E. TYRREL . IDEM LATINE . VEniâ ac iussu Sacrae nostrae Facultatis , Nos infrascripti S. Theologiae Doctores Academiae Parisiensis , perlegimus librum hunc , cui titulus , Duo tractatus , in quorum vno natura corporum , altero natura humanae animae inspicitur , ad inuestigandam animarum rationalium immortalitatem . Authore Kenelmo Digbaeo Equite aurato , centum & sexdecim schedas continentem , typis Aegidij Blaizot in folio excusum Anno 1644. Quem , tùm ob eius praecipuum subiectum , quod nunquam leuiter tractari conuenit , tum maximè ob nouas quasdam & inusitatas assertiones , tam in animae quàm corporum materiâ , tanto diligentiori studio peruoluimus . In quo siue ipsas veritatis apices adeptus sit , siue non , audaces certè authoris animos , in ipsam euidentiam attentando non possumus non magnoperè commendare : in hoc sceptico praesertim aeuo , in quo tam pauci profitentur , aut possibile reputant fieri posse vt quidquam certò cognoscatur : imo veròin quo plurimi eorum qui vulgi opinione scientiarum magistri habentur , quotquot sunt philosophiae positiones , non nisi totidem problemata agnoscunt : quique proinde portentosis voluminibus sua aliorumque placita loco verae scientiae nobis obtrudere volentes , eam prorsus scholis suis exterminarunt . At hic generosiorem animum inuenimus , qui nudis hisce ac inexplicatis voculis haud acquiescens , sed veritatis ardore succensus , eam altius in ipsis rerum corporearum visceribus perscrutatur : ac tum demum immaterialium & subsistentium formarum naturam perspicacissimâ mentis acie speculatur . Nec ad hoc contentiosis vtitur verborum rixis , aut chimericas , incognitasque qualitates in subsidium conuocat , sed genuinam cuiusque ●ei , prout in se est , exhibens veritatem , vnoque , & eo continuo , scientiae filo totum opus contexit . In quo plurima ex abstrusioribus naturae secretis ( quae hactenus aut omninò non innotuerunt , aut ad summum vmbratili verborum fuco sunt obuoluta ) non minus clara & euidentia quoad interiores eorum naturas & effectus , quàm grata & iucunda quoad exteriorem ornatum exhibentur . Inter quae nonnihil fortasse occurret , quod plebeo hominum generi ( cui omne inusitatum paradoxi loco habetur ) longè à veritatis scopo alienum videri poterit ; aut quod moderatioribus gymnasiastis , inualidis quidem innixum fundamentis , attamen non nisi ingeniosis adinuentum coniecturis : Erit nihilominus quod post maturam discussionem , omnium verè doctorum animos ad sui amorem ac desiderium alliceat . Quicquid sit , hoc saltem nos possumus , ac de facto testamur & notum facimus ( vtvt Authoris conspicua fame ac dignitas testimonium nostrum inutile reddat ) nihil in vtrolibet horum tractatuum contentum , in quibus ordinarius solùm naturae processus consideratur , in praeiudicium fideitendere , aut pietatis Catholicae Romanae Ecclesiae , cuius author hic se filium obedientissimum profitetur . In cuius proinde rei testimonium hic nostra subscripsimus nomina , & subsignauimus . Actum Parisiis 10. Nouembris anno 1644. H. HOLDEN . E. TYRREL . ERudita est haec lucubratio , eruditis edita cogitationibus , nihil habet orthodoxis repugnans Maximis , magè maximum magnae Britanniae decus loquitur authorem ; vere virum , & primis Christiani orbis componendum Heroibus , ea doctrinae & fortitudinis laude , eo Castrensis & literarij pulueris vsu , iis pro patria & Religione negotiationibus , ea potenti suada , tam supereminenti politia , tot terra , marique rebus gestis inclytum , vt eius commentario praelatum Nomen , non modo lucis ipsi vsuram , sed & quouis terrarum inoffenso pede commeandi , & iura ciuium vindi●●ndi promereatur . Sic censuit Parisiis in Collegio Plessaeo 11. Nouembris Anno Domini 1644. IACOBVS DVLAEVS in sacra Facultate Paris . Doctor Theologus . PRAE●LARVM istud Opus , & aureum Viri nobilissimi , illustrissimi Equitis aurati , Domini mei D. Kenelmi Digbaei , non est cur adgrediar approbare vel audeam . Satis illud probatum reddiderint Sapientissimi MM. NN. quibus , me absente , longéque alibi Gentium constituto , hanc prouinciam demandauit sacra nostra Facultas Parisiensis . Iuuat tamen admirari , ac venerari singularem at que praecellentem Viri Genium , parique virtute & foelicitate Ingenium . Peragrauerat olim Oceanum , mareque mediterraneum naualibus pugnis , victorijs , triumphis paruâ , sed bene instructâ classiculâ , tot & tam miranda patrauerat , quot , & quanta deinceps alij , ne regijs quidem classibus , sunt assequuti . Martigenam dixisses aut Neptunigenam . Nunc Apollini quóque sacrum se , & charum ostendit ; Mineruae , Musarúmque Alumnum . Principijs quippe subnixus purè naturalibus , paucis quidem , sed validis , bene prouisis , diligenter selectis , ferrea , vt ita dicam , Naturae claustra perrumpit , atque refringit . Ast quodnam mihi verbum exciderat ▪ apetit leniter potius , & recludi● . Sinus , penetralia , recessus , viscera , mentis acumine pererrat : diuitiarum illinc thesauros eruit : vtendos , fruendos nobis elargitur . Principia illius , & elementa , ipsorúmque inter sese texturam & coagmentationem explicat ; indeque exorientia mixta , perfecta , imperfecta , viuentia , animata , mouentia , rationis expertia , rationalia , horúmque omnium virtutes , operationes , effectûs : tum , quibus instrumentis ista moliatur Natura Architectrix . Hisce attentâ mente perpensis , & quousque pertingere valeat formarum , quae plane sunt materiales , vis & potestas ; tum demùm clara luce visendum ostendit , Formam nostram , non animam duntaxat esse , quâ sumus , vegetamur , mouemur , sentimus , sed & animum , mentemque , quâ sapimus , & intelligimus : Hac nos praeterita reminiscendo recolere ; praesentia supra ipsa reflectendo intueri ▪ futura , non ex aëris humorúmve immutatione , sed ratiocinando , & verâ prouidentiâ , in alteram quoque aetatem , & saecula prospicere , & praecauere : Quin & eumdem animum , cum caetera permeauerit intelligibilia , reuocatâ in se suâ atque subductâ ratiocinatione ▪ eam supra semetipsam conuertere , ac retorquere : ac verè suam omnem energiam tunc exerere & studiosissimè exercere ; quî sese eumdem testetur manifestè & intelligentem esse , & intelligibile . Assequi istud non posse Agentia , omnimodis à materia dependentia . Hinc ipsum euinci spiritualem , & immortalém esse , & sine corpore potentem subsistere ▪ Abstractae proptereà statum , vim , virtutem , functiones , operationes persequitur accuratè , & assequitur ; quantum fi ri potest in sublustribus & opacis terrenae commorationis nostrae vmbraculis . At ô bone Deus ! Dum campos & lata mentis praetoria perlustrat , abstrusioraque voluntatis liberrimae receptacula ; abditosque grandis memoriae recessûs , & quae reponuntur illic miris tamquam cellis & caueis ; quam inde miranda nobis egerit , quam stupenda producit ? Res illîc esse innumerabiles , quarum sonos verborum & nominum , tenuesue , languidas , emortuas per sensum hauserimus vmbras & imagines ; viuidas autem & veraces intus nos habere earum notiones atque rationes ; illius etiam quo quid est , quidquid est , siue , vt more nostro loquar , essentiarum ab omni materia depuratarum , definitiones , diuisiones , quaeque ex illis sequuntur demonstrationes . Nostrum nos timorem sine timore recolere , nostramque tristes laetitiam ; vitam nos beatam praelibare , & purum ab omni foece gaudium , quod in vno hominum nemine sumus experti . Ad imitationem summi , post Apostolorum tempora , ingenio & doctrinâ Theologi , exclamare libet : Quale tibi fabricatus es cubile in mente mea Domine ? Quale tibi sanctuarium aedificasti ? Quid ego nunc styli nitorem , & vbertatem depraedicem ? Exemplorum similitudinum , experimentorum copiam & varietatem ? Scientiarum omnium vnica in dissertatione breuiarium & anacephaloeosim ? Hisce , Vir natalitijs , ingenio , doctrinâ summus , riuulis , floribus , luminibus ita irrigauit , conuestiuit , distinxit , laeta reddidit horrida , vt videbantur arua & aspera contemplationis Physicae , vt certare possint cum laetissimis , & amoenissimis hortis aliorum , & suburbanis . Gratulor magnae Britanniae , quondam foecundae maximorum ingeniorum parenti , & altrici ; quae ne hoc quidem aeuo senectute caduco , aut phroenisi laborante , sese indicat sterilem & effo●tum . Gratulor linguae Anglicanae , locupletissimae iam antea , & suauissimae ; cuius t●men pomoeria longè latéque protulit Author hic splendidissimus . Gratulor Philologis & Philosophis Anglis , quibus viam praeiuit , quâ se quoque possint vulgo eximere , atque in libertatem aslerere ; & horridiuscula quaeque & inculta nitidissimè edisserere . Gratulor denique generosissimo beatae prolis parenti , tam altam animi pacem , tranquillitatem , magnitudinem ; vt inter nouercantis fortunae procellas , bellorum tumultûs , aulae strepitûs , ista tamen procudere valuerit . H. MAILLARD . THE FIRST TREATISE DECLARING THE NATVRE AND OPERATIONS OF BODIES . THE FIRST CHAPTER A Preamble to the whole discourse ; concerning notions in generall . IN deliuering any science ; 1 the cleerest and smoothest methode , and most agreeable to nature ; is to begin with the consideration of those thinges , that are most common and obuious ; and by the dissection of them to descend by orderly degrees and steppes ( as they lye in the way ) vnto the examination of the most particular and remote ones . Now , in our present intended suruay of a body , the first thing which occurreth to our sense in the perusall of it , is its Quantity , bulke , or magnitude ▪ and this seemeth by all mankind , to be conceiued so inseparable from a body as when a man would distinguish a corporeall substance from a spirituall one ( wich is accounted indiuisible ) he naturally pitcheth vpon an apprehension of its hauing bulke , and beind solide , tangible , and apt to make impression vpon our outward senses ; according to that expression of Lucretius , vvho studying nature in a familiar and rationall manner telleth vs ; Tangere enim & tangi , nisi corpus nulla potest res . And therefore in our inquiry of bodies , we will obserue that plaine methode which nature teacheth vs , and will begin with examining what Quantity is , as being their first and primary affection ▪ and that which maketh the thinges we treate of , be what we intend to signify by the name of body . 2 But because there is a greate variety of apprehensions framed by learned men , of the nature of Quantity ( though indeede nothing can be more plaine and simple then it is in it selfe ) I conceiue it will not be amisse , before we enter into the explication of it , to consider how the mystery of discoursing and expressing our thoughts to one an other by words ( a prerogatiue belonging only to man ) is ordered and gouerned among vs : that so , we may auoyde those rockes , which many , and for the most part , such as thinke they spinne the finest thriddes , do suffer shippewracke against in theire subtilest discourses . The most dangerous of all which , assuredly is when they confound the true and reall natures of thinges , with the conceptions they frame of them in theire owne mindes . By which fundamentall miscarriage of theire reasoning , they fall into great errors and absurdities : and whatsoeuer they build vpon so ruinous a foundation , prooueth but vselesse cobwebbes or prodigious Chymeras . It is true , wordes serue to expresse thinges : but if you obserue the matter well ; you will perceiue they doe so , onely according to the pictures we make of them in our owne thoughts , and not according as the thinges are in theire proper natures . Which is very reasonable it should be so ; since the soule , that giueth the names , hath nothing of the thinges in her but these notions , and knoweth not the thinges otherwise then by these notions : and therefore can not giue other names but such as must signify the thinges by mediation of these notions . In the thinges , all that belongeth vnto them is comprised vnder one entire Entity : but in vs , there are framed as many seuerall distinct formall conceptions , as that one thing sheweth it selfe vnto vs with differēt faces . Euery one of which conceptions seemeth to haue for its obiect a distinct thing , because the conception it selfe is as much seuered and distinguished from another conception or image , arising out of the very same thing that begott this , as it can be from any image painted in the vnderstanding by an absolutely other thing . 3 It will not be amisse to illustrate this matter by some familiar example . Imagine I haue an apple in my hand : the same fruite worketh different effects vpon my seuerall senses : my eye telleth me it is greene or red : my nose that it hath a mellow sent : my taste that it is sweet , and my hand that it is cold and weighty . My senses thus affected , send messengers to my fantasie with newes of the discoueries they haue made : and there , all of them make seuerall and distinct pictures of what entereth by theire dores . So that my Reason ( which discourseth vpon what it findeth in my fantasie ) can consider greenenesse by it selfe , or mellownesse , or sweetenesse , or coldnesse , or any other quality whatsoeuer , singly and alone by it selfe , without relation to any other that is painted in me by the same apple : in which , none of these haue any distinction at all , but are one and the same substance of the apple , that maketh various and different impressions vpon me , according to the various dispositions of my seuerall senses : as hereafter we shall explicate at large . But in my mind , euery one of these notions is a distinct picture by it selfe , and is as much seuered from any of the rest arising from the same apple , as it would be from any impression or image made in me , by a stone or any other substance whatsoeuer , that being entire in it selfe and circumscribed within its owne circle , is absolutely sequestred from any communication with the other : so that , what is but one entire thing in it selfe , seemeth to be many distinct thinges in my vnderstanding . Whereby , if I be not very cautious , and in a manner wrestle with the bent and inclination of my vnderstanding ( which is apt to referre the distinct and complete stampe it findeth within it selfe , vnto a distinct and complete originall character in the thing ) I shall be in danger before I am aware , to giue actuall Beings to the quantity , figure , colour , smell , tast , and other accidents of the apple , each of them distinct one from an other , as also from the substance which they clothe ; because I find the notions of them really distinguished ( as if they were different Entities ) in my minde . And from thence I may inferre , there is noe contradiction in nature to haue the accidents really seuered from one an other , and to haue them actually subsist without theire substance : and such other mistaken subtilities ; which arise out of our vnwary conceiting that thinges are in theire owne natures , after the same fashion as we consider them in our vnderstanding . And this course of the mindes disguising and changing the impressions it receiueth from outward obiects , 4 into appearances quite differing from what the thinges are in theire owne reall natures ; may be obserued not only in multiplying Entities , where in truth there is but one : But also in a contrary manner , by comprising seuerall distinct thinges , vnder one single notion ; which if afterwards it be reflected backe vpon the thinges themselues , is the occasion of exceeding great errours , and entangleth one in vnsuperable difficulties . As for example : looking vpon seuerall cubes or deyes , whereof one is of gold , an other of lead , a third of yuory , a fourth of wood , a fifth of glasse and what other matter you please ; all these seuerall thinges agree together in my vnderstanding , and are there comprehended vnder one single notion of a cube ; which ( like a painter that were to designe them onely in blacke and white ) maketh one figure that representeth them all . Now if remoouing my consideration from this impression which the seuerall cubes make in my vnderstanding , vnto the cubes themselues , I shall vnwarily suffer my selfe to pinne this one notion vpon euery one of them , and accordingly conceiue it to be really in them ; it will of necessity fall out by this misapplying of my intellectuall notion to the reall thinges , that I must allow Existence to other entities , which neuer had nor can haue any in nature . From this conception , Platos Idaeas had theire birth ; for he finding in his vnderstanding , one vniuersall notion that agreed exactly to euery Indiuiduall of the same species of substance , which imprinted that notion in him ; and conceiuing that the picture of any thing must haue an exact correspondence with the thing it representeth ; and not considering that this was but an imperfect picture of the indiuiduall that made it : he did thence conceiue , there was actually in euery indiuiduall substance one vniversall nature running through all of that species , which made them be what they were . And then considering that corporeity , quantity , and other accidents of matter , could not agree with this vniuersall subsistent nature , he denyed all those of it : and so , abstracting from all materiality in his Idaeas , and giuing them a reall and actuall subsistence in nature , he made them like Angels , whose essences and formall reasons were to be the Essence and to giue Existence vnto corporeall indiuiduals : and so , each idaea was embodyed in euery indiuiduall of its species . Vnto which opinion ( and vpon the same groundes ) Auerroes did leane , in the particular of mens soules . Likewise , Scotus finding in his vnderstanding an vniuersall notion springing from the impression that indiuiduals make in it , will , haue a like vniuersall in the thing it selfe , so determining vniuersals ( to vse his owne language and termes ) to be aparterei ; and expressing the distinction they haue from the rest of the thing , by the termes of actu formaliter sed non realiter : and therby maketh euery indiuiduall comprise an vniuersall subsistent nature in it . Which inconuenience other moderne Philosophers seeking to auoyde , will not allow these vniuersals a reall and actuall subsistence ; but will lend them onely a fictitious Being , so making them as they call them Entia rationis . But herein againe they suffer themselues to be carried downe the streame before they are aware by the vnderstanding ( which is apt to pinne vpon the obiects , the notions it findeth within it selfe resulting from them ) and doe consider an vnity in the thinges which indeede is onely in the vnderstanding . 5 Therefore one of our greatest cares in the guidance of our discourse , and a continual and sedulous caution therein , ought to be vsed in this particular , where euery error is a fundamentall one , and leadeth into inextricable labyrinthes , and where that which is all our leuell to keepe vs vpright and euen ( our vnderstanding ) is so apt , by reason of its owne nature , and manner of operation to make vs slide into mistaking and errour . And to summe vp in short what this discourse aymeth att , we must narrowly take heed , least reflecting vpon the notions we haue in our mind , we afterwards pinne those ayery superstructures vpon the materiall thinges themselues , that begott them ; or frame a new conception of the nature of any thing by the negotiation of our vnderstanding vpon those impressions which it selfe maketh in vs : whereas , we should acquiesce and be content with that naturall and plaine notion , which springeth immediately and primarily from the thing it selfe : which when we do not , the more we seeme to excell in subtility , the further we goe from reality and truth ; like an arrow , which being wrong leuelled at hand , falleth widest when shott in the strongest bowe . Now to come to an other poynt that maketh to our present purpose . 6 We may obserue there are two sorts of language to expresse our notions by . The one belongeth in generall to all mankind , and the simplest person , that can but apprehend and speake sense , is as much iudge of it , as the greatest Doctour in the schooles : and in this , the words expresse the thinges properly and plainely , according to the naturall conceptions that all people agree in making of them . The other sort of language , is circled in with narrower boundes ; and is vnderstood onely by those that in a particular and expresse manner haue beene trayned vp vnto it : and many of the wordes which are proper to it , haue beene by the authors of it , translated and wrested from the generall conceptions of the same wordes , by some metaphore , or similitude , or allusion , to serue theire priuate turnes . Without the first manner of expressing our notions , mankind could not liue in society together , and conuerse with one an other : whereas , the other hath no further extent , then among such persons as haue agreed together to explicate and designe among themselues particular notions peculiar to theire arts and affaires . Of the first kind , are those tenne generall heads , which Aristotle calleth Praedicaments : vnder which he ( who was the most iudicious orderer of notions , and directour of mens cōceptions that euer liued ) hath cōprised whatsoeuer hath or can haue a being in nature . For when any obiect occurreth to our thoughts , we eyther consider the essentiall and fundamentall Being of it ; or we referre it to some species of Quantity ; or we discouer some qualities in it ; or we perceiue that it doeth , or that it suffereth some thing ; or we conceiue it in some determinate place , or time , and the like . Of all which , euery man liuing that enioyeth but the vse of reason , findeth naturally within himselfe at the very first naming of them , a plaine , complete , and satisfying notion ; which is the same without any the least variation , in all mankind ; vnlesse it be in such , as haue industriously and by force , and with much labour , perplexed and depraued those primary and sincere impressions , which nature had freely made in them . Of the second sort , are the particular wordes of art by which learned men vse to expresse what they meane in sciences ; and the names of instruments , and of such thinges as belong to trades , and the like : as a sine , a tangent , an epicycle , a deferent , an axe , a trowell , and such others ; the intelligence of which , belongeth not to the generality of mankind ; but onely to Geometricians , Astronomers , Carpenters , Masons , and such persons as conuerse familiarly and frequently with those thinges . To learne the true signification of such wordes , we must consult with those that haue the knowledge and practise of them : as in like manner , to vnderstand the other kind of plaine language , we must obserue how the wordes that compose it are apprehended , vsed , and applyed by mankind in generall : and not receiue into this examination the wrested or Metaphoricall senses of any learned men , who seeke oftentimes ( beyond any ground in nature ) to frame a generall notion that may comprehend all the particular ones , which in any sense , proper or improper , may arise out of the vse of one word . 7 And this is the cause of greate errors in discourse ; soe greate and important , as I cannot too much inculcate the caution requisite to the auoyding of this rocke . Which that it may be the better apprehended , I will instance in one example of a most plaine and easie conception wherein all mankind naturally agreeth , how the wresting it from its proper , genuine , and originall signification , leadeth one into strange absurdities ; and yet they passe for subtile speculations . The notion of being in a place , is naturally the same in all men liuing : aske any simple artisan ; Where such a man , such a howse , such a tree , or such a thing is ; and he will answere you in the very same manner as the learnedest Philosopher would doe : he will tell you , the man you aske for , is in such a church , sitting in such a piew , and in such a corner of it ; that the howse you enquire after , is in such a streete , and next to such two buildinges on each side of it ; that the tree you would find out , is in such a forest , vpon such a hill , neere such a fountaine , and by such a bush ; that the wine you would drinke of , is in such a cellar , in such a part of it , and in such a caske . In conclusion , no man liuing that speaketh naturally and freely out of the notion hee findeth clearely in his vnderstanding , will giue you other answere to the question of where a thing is , then such a one as plainely expresseth his conceit of being in place , to be no other , then a bodies being enuironed and enclosed by some one , or seuerall others that are immediate vnto it ; as the place , of a liquor , is the vessell that containeth it ; and the place of the vessell , is such a part of the chamber , or house that it resteth vpon , together with the ambient ayre ; which hath a share in making vp the places of most thinges . And this being the answere , that euery man whatsoeuer will readily giue to this question ; and euery asker being fully satisfied with it ; we may safely conclude , that all theire notions and conceptions of being in a place , are the same ; and consequently , that it is the naturall and true one . But then some others , considering that such conditions as these will not agree vnto other thinges , which they likewise conceite to be in a place ( for they receiue it as an Axiome from theire sense , that whatsoeuer is , must be somewhere , and whatsoeuer is no where , is not att all ) they fall to casting about how they may frame some common notion to comprehend all the seuerall kindes of being in place , which they imagine in the thinges they discourse of . If there were nothing but bodies to be ranked by them in the Predicament of place ; then that description I haue already sett downe , would be allowed by them , as sufficient . But since that spirits and spirituall thinges , ( as Angels , rationall soules , verities , sciencies , arts , and the like ) haue a being in nature ; and yet will not be comprised in such a kind of place as a body is contained in ; they racke theire thoughts to speculate out some common notion of being in place , which may be common to these , as well as to bodies ; like a common accident agreeing to diuerse subiects . And so in the end , they pitch vpon an Entity , which they call an Vbi : and they conceite the nature and formall reason of that to be , the ranking of any thing in a place , when that Entity is therevnto affixed . And then they haue no further difficulty , in settling an Angell or any pure spirit , or immateriall essence , in a place as properly , and as completely , as if it were a corporeall substance . It is but assigning an Vbi to such a spirit , and he is presently riueted to what place you please : and by multiplying the Vbies , any indiuiduall body vnto which they are assigned , is at the same instant in as many distant places , as they allott it different Vbies : and if they assigne the same Vbi to seuerall bodies , so many seuerall ones as they assigne it vnto , will be in one and the same place : and not onely many bodies in one place , but euen a whole bodie in an indiuisible , by a kind of Vbi that hath a power to resume all the extended partes , and enclose them in a point of place . All which prodigious conceits and impossibilities in nature , doe spring out of theire mistake in framing Metaphysicall and abstracted conceptions , insteed of contenting themselues with those plaine , easy , and primary notions , which nature stampeth a like in all men of common sense , and vnderstanding . As who desireth to bee further instructed in this particular , may perceiue , if he take the paines to looke ouer what M. White hath discoursed of Place in the first of his Dialogues De Mundo . Vnto which booke , I shall from time to time ( according as I shall haue occasion ) referre my Reader in those subiects the Author taketh vppon him to prooue ; being confident that his Metaphysicall demonstrations there , are as firme , as any Mathematicall ones ( for Metaphysicall demonstrations haue in themselues as much firmenesse , certainty and euidency as they ) and so will appeare as euident , as they , vnto whosoeuer shall vnderstand them throughly , and shall frame right conceptions of them : which ( how plaine soeuer they seeme to bee ) is not the worke of euery pretender to learning . THE SECOND CHAPTER . Of Quantity . 1 AMONG those primary affections which occurre in the perusall of a body , Quantity ( as I haue obserued in the precedent chapter ) is one and in a manner the first and the roote of all the rest . Therefore ( according to the caution we haue beene so prolixe in giuing , because it is of so maine importance ) if we ayme at right vnderstanding the true nature of it , we must examine , what apprehension all kindes of people ( that is mankind in generall ) maketh of it . By which proceeding , we doe not make the ignorant multitude iudge of that learning which groweth out of the consideration of Quantity : but onely of the naturall notion which serueth learned men for a basis and foundation to build scientificall super-structures vpon . For although , sciencies be the workes and structures of the vnderstanding gouerned and leuelled by the wary and strict rules of most ingenious artificers : yet the ground vpon which they are raised , are such plaine notions of thinges , as naturally and without any art doe present themselues to euery mans apprehension : without which for matter to worke vpon , those artificiall reflections would leaue the vnderstanding as vnsatisfied ; as a cooke would the appetite , by a dish vpon which he should haue exercised all his art in dressing it , but whose first substance were not meate of solide nutriment . It is the course market that must deliuer him plaine materialls to employ his cunning vpon : and in like manner , it is the indisciplined multitude that must furnish learned men with naturall apprehensions , and notions to exercise theire wittes about : which when they haue , they may vse and order ad reflect vpon them as they please : but they must first receiue them in that plaine and naked forme , as mankind in generall pictureth them out in theire imaginations . And therefore the first worke of schollers , is to learne of the people Quem penes , arbitrium est & ius & norma loquendi , what is the true meaning and signification of these primary names , and what notions they begett in the generality of mankinde of the thinges they designe . Of the common people then , we must enquire what Quantity is : and we shall soone be informed , if we but consider what answere any sensible man will make vpon the soddaine to a question whereof that is the subiect : for , such vnstudyed replies expresse sincerely the plaine and naturall conceptions , which they that make them , haue of the thinges they speake of . And this of Quantity , is the plainest and the first , that nature printeth in vs , of all the thinges we see , feele , and conuerse with all ; and that must serue for a ground vnto all our other inquiries and reflections : for which cause , we must be sure not to receiue it wrested or diguised from its owne nature . If then any one be asked ; 2 what Quantity there is in such a thing , or how greate it is ; he will presently in his vnderstanding compare it with some other thing , ( equally knowne by both parties ) that may serue for a measure vnto it ; and then answere , that it is as bigge as it , or twice as bigge , or not halfe so bigge , or the like : in fine , that it is bigger or lesser then an other thing , or equall to it . It is of maine importance to haue this point throughly and clearely vnderstood ; therefore it will not be amisse to turne it and veiw it a little more particularly . If you aske what Quantity there is , of such a parcell of cloth , how much wood in such a piece of timber , how much gold in such an ingott , how much wine in such a vessell , how much time was taken vp in such an action ; he that is to giue you an account of them , measureth them by elles , by feete , by inches , by poundes , by ounces , by gallons , by pintes , by daies , by houres , and the like ; and then telleth you , how many of those parts , are in the whole that you enquire of . Which answere , euery man liuing will at the instant , without study , make to this question ; and with it , euery man that shall aske , will be fully appayed and satisfyed : so that it is most euident , it fully expresseth the notions of them both , and of all mankind , in this particular . Wherefore , when we consider that Quantity is nothing else , but the extension of a thing ; and that this extension , is expressed by a determinate number of lesser extensions of the same nature ; ( which lesser ones , are sooner and more easily apprehended then greater ; because we are first acquainted and conuersant with such ; and our vnderstanding graspeth , weigheth and discerneth such more steadily ; and maketh an exacter iudgement of them ) and that such lesser ones are in the greater which they measure , as partes in a whole ; and that the whole by comprehending those partes , is a meere capacity to be diuided into them : we conclude , that Quantity or Biggnesse , is nothing else but diuisibility ; and that a thing is bigge , by hauing a capacity to be diuided , or ( which is the same ) to haue partes made of it . This is yet more euident ( if more may be ) in Discrete Quantity ( that is , in number ) then in continued Quantity , or extension . For if we consider any number whatsoeuer , we shall find the essence of it , consisteth in a capacity of being resolued and diuided into so many vnities , as are contained in it ; which are the partes of it . And this species of Quantity being simpler , then the other , serueth for a rule to determine it by ▪ as we may obserue in the familiar answeres to questions of continued Quantity , which expresse by number , the content of it : as when one deliuereth the Quantity of a piece of ground , by such a number of furlonges , acars , perches , or the like . 3 But we must take heed of conceiuing , that those partes , which we consider to discerne the nature of Quantity , are actually and really in the whole of any continued one that containeth them . Elles , feete , inches , are no more reall Entities in the whole that is measured by them , and that maketh impressions of such notions in our vnderstanding ; then in our former example , colour , figure mellownesse , tast , and the like are seuerall substances in the apple that affecteth our seuerall senses with such various impressions . It is but one whole that may indeed be cutt into so many seuerall partes : but those partes are not really there , till by diuision they are parcelled out : and then , the whole ( out of which they are made ) ceaseth to be any longer ; and the partes succeede in lieu of it ; and are , euery one of them , a new whole . This truth , is euident out of the very definition we haue gathered of Quantity . For since it is Diuisibility ( that is , a bare capacity to diuision ) it followeth that it is not yet diuided : and consequently that those partes are not yet in it , which may be made of it ; for diuision , is the making two , or more thinges , of one . 4 But because this is a very greate controuersy in schooles ; and so important to be determined and settled , as without doing so , we shall be lyable to maine errors in searching the nature and operations of bodies ; and that the whole progresse of our discourse , will be vncertaine and wauering , if this principle and foundation be not firmely layed : we must apply our selues , to bring some more particular and immediate proofe of the verity of this assertion . Which we will do , by shewing the inconuenience , impossibility , and contradiction , that the admittance of the other leadeth vnto . For if we allow actuall partes to be distinguished in Quantity , it will follow that it is composed of points or indiuisibles , which we shall prooue to be impossible . The first will appeare thus : if Quantity were diuided into all the partes into which it is diuisible , it would be diuided into indiuisibles ( for nothing diuisible , and not diuided , would remaine in it ) but it is distinguished into the same partes , into which it would be diuided , if it were diuided into all the partes into which it is diuisible ; therefore it is distinguished into indiuisibles . The maior proposition is euident to any man that hath eyes of vnderstanding . The minor , is the confession or rather the position of the aduersary , when he sayth that all its partes are actually distinguished . The consequence cannot be calumniated , since that indiuisibles , whether they be seperated or ioyned , are still but indiuisibles ; though that which is composed of them be diuisible . It must then be granted that all the partes which are in Quantity , are indiuisibles ; which partes being actually in it , and the whole being composed af these partes onely , it followeth , that Quantity is composed and made of indiuisibles . If any should cauill at the supposition , and say we stretch it further then they intend it , by taking all the partes to be distinguished ; whereas they meane onely that there are partes actually in Quantity , abstracting from all ▪ by reason that all , in this matter would inferre an infinity , which to be actually in any created thing , they will allow to be impossible . Our answere will be , to represent vnto them how this is barely said , without any ground or colour of reason , meerely to euade the inconuenience , that the argument driueth them vnto . For if any partes be actually distinguished , why should not all be so ? What prerogatiue haue some that the others haue not ? And how came they by it ? If they haue theire actuall distinction out of theire nature of being partes , then all must enioy it a like , and all be equally distinguished , as the supposition goeth : and they must all be indiuisibles as we haue prooued . Besides to preuent the cauill vpon the word all , we may change the expression of the Proposition into a negatiue : for if they admitt ( as they doe ) that there is no part in Quantity , but is distinguished as farre as it may be distinguished , then the same conclusion followeth with no lesse euidence ; and all will prooue indiuisibles , as before . But it is impossible that indiuisibles should make Quantity ; 5 for if they should , it must be done eyther by a finite and determinate number , or by an infinite multitude of them . If you say by a finite ; lett vs take ( for example ) three indiuisibles , and by adding them together , lett vs suppose a line to be composed ; whose extent being onely longitude , it is the first and simpliest species of Quantity , and therefore whatsoeuer is diuisible into partes , must be at the least a line . This line thus made , cannot be conceiued to be diuided into more partes then into three ; since doing so you reduce it , into the indiuisibles that composed it . But Euclide hath demonstratiuely prooued beyond all cauill , ( in the tenth proposition of his sixt booke of Elements ) that any line whatsoeuer may be diuided into whatsoeuer number of partes ; so that if this be a line , it must be diuisible into a hundred or a thousand , or a million of partes : which being impossible in a line , that being diuided into three partes onely , euery one of those three is incapable of further diuision ; it is euident , that neyther a line , nor any Quantity whatsoeuer , is composed or made of a determinate number of indiuisibles . And since that this capacity of being diuisible into infinite partes , is a property belonging to all extension ( for Euclides demonstration is vniuersall ) wee must needes confesse that it is the nature of indiuisibles , when they are ioyned together , to be drowned in one another , for otherwyse there would result a kind of extension out of them , which would not haue that property ; contrary to what Euclide hath demonstrated . And from hence it followeth that Quantity cannot be composed of an infinite multitude of such indiuisibles ; for if this be the nature of indiuisibles , though you putt neuer so greate a number of them together , they will still drowne themselues all in one indiuisible point . For what difference can theire being infinite , bring to them , of such force as to destroy theire essence and property ? If you but consider how the essentiall composition of any multitude whatsoeuer , is made by the continuall addition of vnities , till that number arise ; it is euident in our case that the infinity of indiuisibles must also arise , out of the continued addition of still one indiuisible to the indiuisibles presupposed : then lett vs apprehend a finite number of indiuisibles , which ( according as we haue prooued ) do make no extension , but are all of them drowned in the first ; and obseruing how the progresse vnto an infinite multitude , goeth on by the steppes of one and one , added still to this presupposed number ; we shall see , that euery indiuisible added and consequently the whole infinity , will be drowned in the first number , as that was in the first indiuisible . Which will be yet plainer , if we consider that the nature of extension requireth that one parte be not in the same place , where the other is : then if this extension be composed of indiuisibles , lett vs take two pointes of place in which this extension is , and inquire whether the indiuisibles that are in each one of these pointes , be finite or infinite . If it be answered that they are finite , then the finite indiuisibles in those two pointes make an extension ; which we haue prooued impossible . But if they be said to be infinite ; then infinite indiuisibles are drowned in one point , and consequently haue not the force to make extension . Thus then it remaineth firmely established , That Quantity is not composed of indiuisibles ( neyther finite , nor infinite ones ) and consequently , that partes are not actually in it . 6 Yet before we leaue this point , although we haue already beene somewhat long about it , I conceiue it will not be tedious , if we be yet a litle longer , and bend our discourse to remooue a difficulty that euen sense it selfe seemeth to obiect vnto vs. For doth not our eye euidently informe vs , there are fingers , handes , armes , legges , feete , toes and variety of other partes , in a mans body ? These are actually in him , and seeme to be distinct thinges in him , so euidently , that we cannot be persuaded , but that we see , and feele , the distinction betweene them : for euery one of them , hath a particular power of actuall working and doing what belongeth vnto its nature to do : each finger is really there ; the hand is different from the foote ; the legge from the arme ; and so of the rest . Are not these partes then actually and really in a mans body ? And is not each of them as really distinguished from any other ? This appeareth at the first sight to be an insuperable obiection , because of the confirmation and euidence that sense seemeth to giue it . But looking neerely into the matter , we shall find that the difficulty ariseth not from what sense informeth vs of ; but from our wrong applying the conditions of our notions vnto the thinges that make impressions vpon our sense . Sense iudgeth not which is a finger , which is a hand , or which is a foote . The notions agreeing to these wordes , as well as the wordes themselues , are productions of the vnderstanding : which considering seuerall impressions made vpon the sense by the same thing as it hath a vertue , and power to seuerall operations , frameth seuerall notions of it : as in our former example , it doth of colour , figure , tast and the like , in an apple . For as these are not different bodies or substances , distinguished one from an other ; but are the same one entire thing , working seuerally vpon the senses , and that accordingly , maketh these different pictures in the mind ; which are there as much distinguished , as if they were pictures of different substances . So , the partes which are considered in Quantity , are not diuerse thinges : but are onely a vertue or power to be diuers thinges : which vertue , making seuerall impressions vpon the senses , occasioneth seuerall notions in the vnderstanding : and the vnderstanding is so much the more prone to conceiue those partes as distinct thinges , by how much Quantity is neerer to be distinct thinges , then the qualities of the apple are . For Quantity , is a possibility to be made distinct thinges by diuision : whereas the others , are but a vertue to do distinct thinges . And yet ( as we haue touched aboue ) nothing can be more manifest , then that if Quantity be diuisibility ( which is a possibility , that many thinges may be made of it ) these partes are not yet diuers thinges . So that , if ( for example ) a rodde be layed before vs , and halfe of it be hid from our sight , and the other halfe appeare ; it is not one part or thing that sheweth it selfe , and an other part or thing that doth not shew itselfe : but it is the same rodde or thing , which sheweth it selfe according to the possibility of being one new thing , but doth not shew it selfe according to the possibility of being the other of the two thinges , it may be made by diuision . Which example , if it be well considered will make it much more easily sinke into vs , that a hand , or eye , or foote , is not a distinct thing by it selfe ; but that it is the man , according as he hath a certaine vertue or power in him to distinct operations . For if you seuer any of these partes from the whole body ; the hand can no more hold ; nor the eye see ; nor the foote walke ; which are the powers that essentially constitute them to be what they are : and therefore they are no longer a hand , an eye , or a foote . Now then to come to the obiection ; 7 lett vs examine how farre , sense may be allowed to be iudge in this difficulty : and we shall find , that sense cannot determine any one part in a body : for if it could , it would precisely tell , where that part beginneth or endeth : but it being agreed vpon , that it beginneth and endeth in indiuisibles ; it is certaine , that sense cannot determine of them . If then sense cannot determine any one part , how shall it see that it is distinguished from all other partes ? Againe ; considering that all that whereof sense is capable , is diuisible , it still telleth vs , that in all it seeth , there are more partes then one : and therefore it can not discerne , nor informe vs of any that is one alone : nor knoweth what it is to be one ; for it neuer could discerne it : but what is many , is many ones and can not be knowne , by that , which knoweth not , what it is to be one : and consequently sense can not telle vs , that there are many . Wherefore it is euident , that we may not rely vpon sense for this question . And as for reason , she hath already giuen her verdict . So that nothing remaineth but to shew , why we talke as we do , in ordinary discourse , of many partes : and that what we say in that kind , is true , notwithstanding the vnity of the thing . Which will appeare plainely , if we consider that our vnderstanding hath a custome for the better discerning of thinges , to impose vpon a thing as it is vnder one notion , the exclusion of it self as it is vnder other notions . And this is euident vnto all schollers , when the marke of exclusion is expressely putt : as when they speake of a white thing , adding the reduplication , as it is white : which excludeth all other considerations of that thing , besides the whitenesse of it : but when it cometh vnder some particular name of the thing , it may deceiue those that are not cunning : though indeede , most men discouer it in such names as we call abstracted ; as humanity , animality , and the like . But it easily deceiueth when it cometh in concrete names ; as it doth in the name of Part in generall , or in the names of particular partes ; as a hand , an eye , an inch , an elle , and others of the like nature : for as you see that a part excludeth both the notion of the whole , and of the remaining partes : so doth a hand , an eye , an elle , exclude all the rest of that thing , whereof the hand is a hand , and the elle is an elle , and so forth . Now then , as euery man seeth euidently that it can not be said ; the wall as it is white is plaster or stone : no more can it be said , that the hand of a man is a foote ; because the word hand signifieth as much in it selfe , as if the man were taken , by reduplication , to be the man as he is hand , or as he hath the power of holding . So likewise , in the rodde we spoke of before ; it can not be said that the part seene is the part vnseene ; because the part seene , signifieth the rodde as it is a possibility to be made by diuision such a thing , as it appeareth to the sight . And thus it is cleare how the difficulty of this point , ariseth out of the wrongfull applying the conditions of our notions , and of names , to the obiects and thinges which we know : where of we gaue warning in the begining . 8 After which there remaineth no more to be said of this subiect , but to enumerate the seuerall specieses of Quantity , according to that diuision which Logitians for more facility of discourse haue made of it . Namely , these sixe : magnitudine , place , motion , time , number , and weight . Of which , the two first are permanent , and lye still exposed to the pleasure of whosoeuer hath a mind to take a suruay of them . Which he may do by measuring what partes they are diuisible into ; how many elles , feete , inches , a thing is long broad or deepe ; how great a place is ; whether it be not bigger or lesser then such an other ; and by such considerations as these ; which do all agree in this , that they expresse the essence of those two specieses of Quantity , to consist in a capacity of being diuided into partes . The two next ; motion and time ; though they be of a fleeting propriety , yet it is euident that in regard of theire originall and essentiall nature , they are nothing else but a like diuisibility into partes ; which is measured by passing ouer so great or so litle distance ; and by yeares , dayes , houres , minutes , and the like . Number we also see is of the same nature ; for it is diuisible into so many determinate partes , and is measured by vnities , or by lesser numbers so or so often contained in a proposed greater . And the like is euident of weight , which is diuisible into poundes , ounces , drammes , or graines ; and by them is measured . So that looking ouer all the seuerall specieses of Quantity ; it is euident , our definition of it is a true one , and expresseth fully the essence of it , when we say it is diuisibility , or a capacity to be diuided into partes : and that no other notion whatsoeuer , besides this , reacheth the nature of it . THE THIRD CHAPTER . Of Rarity and Density . I INTEND in this Chapter to looke as farre as I can into the nature and causes of the two first differences of bodies , 1 which follow out of Quantity as it concurreth with substance to make a body : for , the discouery of them , and of the various proportions of them among themselues , will be a great and important steppe in the iourney we are going . But the scarcity of our language is such , in subiets remooued from ordinary conuersation , ( though in others , I thinke none is more copious or expressiue ) as affordeth vs not apt wordes of our owne to expresse significantly such notions as I must busie my selfe about in this discourse . Therefore I will presume to borrow them from the Latine schoole , where there is much adoe about them . I would expresse the difference betweene bodies , that vnder the same measures and outward bulke , haue a greater thinnenesse and expansion , or thicknesse and solidity , one then an other ; which termes , ( or any I can find in English ) do not signify fully those affections of Quantity that I intend here to declare : therefore I will do it vnder the names of Rarity and Density ; the true meaning of which will appeare by what we shall hereafter say . 2 It is euident vnto vs , that there are different sortes of bodies , of which though you take equall quantities in one regard , yet they will be vnequall in an other . Theire magnitudes may be the same , but theire weights will be different ; or contrariwise , theire weights being equall , theire outward measures will not be so . Take a pinte of ayre ; and weigh it against a pinte of water , and you will see the ballance of the last goe downe amaine : but if you driue out the ayre by filling the pinte with lead , the other pinte in which the water is , will rise againe as fast : which if you poure out , and fill that pinte with quickesiluer , you will perceaue the lead to be much lighter : and againe , you will find a pinte of gold heauier then so much Mercury . And in like manner , if you take away of the heauy bodies till they agree in weight with the lighter , they will take vp and fill different proportions , and partes of the measure that shall containe them . But from whence this effect ariseth , is the difficulty that we would lay open . Our measures tell vs theire quantities are equall ; and reason assureth vs , there can not be two bodies in one and the same place ; therefore when we see that a pinte of one thing outweigheth a pinte of an other that is thinner , we must conclude that there is more body compacted together in the heauy thing then in the light : for else how could so litle of a solide or dense thing , be stretched out , to take vp so great roome , as we see in a basen of water that being rarifyed into smoake or ayre , filleth a whole chamber ? and againe , shrinke backe into so litle roome , as when it returneth into water , or is contracted into yce ? But how this comprehension of more body in equall roome is effected , doth not a litle trouble Philosophers . 3 To find a way that may carry vs through these difficulties that arise out of the Rarity and Density of bodies , lett vs do as Astronomers when they enquire the motions of the Spheres and Planets : they take all the Phenomena or seuerall appearances of them to our eyes ; and then attribute to them such orbes , courses , and periodes , as may square and fitt with euery one of them ; and by supposing them , they can exactly calculate all that will euer after happen to them in theire motions . So lett vs take into our consideration the cheife properties of rare and dense bodies , and then cast with our selues to find out an hypothesis , or supposition ( if it be possible ) that may agree with them all . First , it seemeth vnto vs that dense bodies haue theire partes more close and compacted , then others haue , that are more rare and subtile . Secondly they are more heauy , then rare ones . Againe , the rare are more easily diuided then the dense bodies : for water , oyle , milke , honey , and such like substances will not onely yield easily to any harder thing that shall make its way through them ; but they are so apt to diuision and to loose theire continuity , that theire owne weights will ouercome and breake it : whereas in iron , gold , marble , and such dense bodies , a much greater weight and force , is necessary to worke that effect . And indeed if wee looke well into it , we shall find that the rarer thinges , are as diuisible in a lesser Quantity , as the more dense are in a greater : and the same force will breake the rarer thing into more and lesser partes , then it will an equall one that is more dense . Take a sticke of light wood of such a biggenesse that being a foote long , you may breake it with your handes , and an other of the same biggenesse , but of a more heauy and compacted wood , and you shall not breake it , though it be two foote long : and with equall force you may breake a loafe of bread into more and lesse partes , then a lumpe of lead that is of the same biggenesse . Which also will resist more to the diuision of fire ( the subtilest diuider that is ) then so much water will ; for the litle atomes of fire ( which we shall discourse of hereafter ) will pierce and cutt out in the water , almost as litle partes as themselues , and mingling themselues with them they will fly away together , and so conuert the whole body of water into subtile smoake : whereas the same Agent , after long working vpon lead , will bring it into no lesse partes then small graines of dust , which it calcineth it into . And gold , that is more dense then lead , resisteth peremptorily all the diuiding power of fire ; and will not at all be reduced into a calx or lime by such operation as reduced lead into it . So that remembring , how the nature of Quantity is Diuisibility ; and considering that rare thinges are more diuisible then dense ones ; we must needes acknowledge that the nature of Quantity is some way more perfectly in thinges that are rare , then in those that are dense . On the other side , more compacted and dense thinges , may happily seeme to some to haue more Quantity then those that are rare ; and that it is but shruncke together ; which may be stretched out and driuen into much greater dimensions then the Quantity of rare thinges , taking the quantities of each of them equall in outward appearance . As gold may be beaten into much more and thinner leafe , then an equall bulke of syluer or lead . A waxe candle will burne longer with equall light , then a tallow candle of the same biggenesse ; and consequently , be conuerted into a greater Quantity of fire and ayre . Oyle will make much more flame then spiritt of wine , that is farre rarer then it . These and such like considerations , 4 haue much perplexed Philosophers , and haue driuen them into diuerse thoughts to find out the reasons of them . Some obseruing that the diuiding of a body into litle partes , maketh it lesse apt to descend , then when it is in greater ; haue beleeued the whole cause of litghnesse and rarity to be deriued from diuision . As for example ; they find that lead cutt into litle pieces , will not goe downe so fast in water , as when it is in bulke : and it may be reduced into so small atomes , that it will for some space swimme vpon the water like dust of wood . Which assumption is prooued by the greate Galileus ; vnto whose excellent witt and admirable industry , the world is beholding , not onely for his wonderfull discoueries made in the heauens , but also for his accurate and learned declaring of those very thinges that lye vnder our feete . He , about the 90th page of his first Dialogue of motion , doth clearly demonstrate how any reall medium must of necessity resist more the descent of a litle piece of lead , or any other weighty matter , then it would a greater piece : and the resistence will be greater and greater as the pieces are lesser and lesser . So that , as the pieces are made lesse , they will in the same medium sinke the slower ; and do seeme to haue acquired a new nature of lightnesse by theire diminution : not onely of hauing lesse weight in them then they had ; as halfe an ounce is lesse then a whole ounce : but also of hauing in themselues a lesse proportion of weight to theire bulke then they had ; as a pound of corke , is in regard of its magnitude lighter then a pound of lead : so as they conclude , that the thing whose continued partes are the lesser , is in its owne nature the lighter and the rarer ; and other thinges whose continued partes are greater , they be heauier and denser . 5 But this discourse reacheth not home : for by it , the weight of any body being discouered by the proportion it hath to the medium , in which it descendeth , it must euer suppose a body lighter then it selfe in which it may sinke and goe to the bottome . Now of that lighter body , I enquire what maketh it be so ; and you must answere by what you haue concluded , that it is lighter then the other , because the partes of it are lesse , and more seuered from one an other : for if they be as close together , theire diuision auayleth them nothing , since thinges sticking fast together , do worke as if they were but one , and so a pound of lead though it be filed into small dust , if it be compacted hard together , will sinke as fast as if it were in one bulke . Now then allowing the litle partes to be seperated , I aske , what other body filleth vp the spaces betweene those litle partes of the medium in which your heauy body descended ? For if the partes of water are more seuered then the partes of lead , there must be some other substance to keepe the partes of it a sunder : lett vs suppose this to be ayre : and I aske , whether an equall part of ayre , be as heauy as so much water ? or whether it be not ? If you say , it is ; then the compound of water and ayre , must be as heauy as lead ; seeing that theire partes , one with an other , are as much compacted as the partes of lead are . For there is no difference whether those bodies , whose litle partes are compacted together be of the same substance , or of diuers , or whether the one be diuided into smaller partes then the other , or no , ( so they be of equall weights ) in regard of making the whole equally heauy : as you may experience , if you mingle pinnedust with a sand of equall weight , though it be beaten into farre smaller diuisions then the pinnedust , and putt them in a bagge together . But if you say that ayre is not so heauy as water ; it must be , because euery part of ayre hath againe its partes more seuered by some other body , then the partes of water are seuered by ayre . And then , I make the same instance of that body which seuereth the partes of ayre . And so , att the last ( since there can not actually be an infinite processe of bodies one lighter then an other ) you must come to one , whose litle partes filling the pores and spaces between the partes of the others , haue no spaces in themselues to be filled vp . But as soone as you acknowledge such a body to be lighter and rarer then all the rest , you contradict and destroy all you said before . For by reason of its hauing no pores , it followeth by your rule , that the litle partes of it must be as heauy , if not heauier , then the litle partes of the same bignesse of that body whose pores it filleth ; and consequently it is proued by the experience we alleadged of pinnedust mingled with sand that the litle partes of it , can not by theire mingling with the partes of the body in which it is immediately contained , make that lighter then it would be if these litle partes were not mingled with it . Nor would both theire partes mingled with the body which immediately containeth them , make that body lighter . And so proceeding on in the same sort through all the mingled bodies , till you come to the last , that is immediately mingled with water ; you will make water nothing the lighter , for being mingled with all these ; and by consequence it should be as heauy and as dense as lead . Now that which deceiued the authors of this opiniion , was that they had not a right intelligence of the causes which made litle partes of bodies ( naturally heauy ) descend slowly , in regard of the velocity of greater partes of the same bodies descending : the doctrine of which we intend to deliuer hereafter . Others therefore perceiuing this rule to fall short , 6 haue endeauoured to piece it out by the mixtion of vacuity among bodies ; belieuing it is that which maketh one rarer then an other . Which mixtion they do not putt alwayes immediate to the maine body they consider : but if it haue other rarer and lighter bodies mingled with it , they conceiue this mixtion immediate onely to the rarest , or lightest . As for example ; a crystall being lighter and consequently rarer then a diamond , they will not say that there is more vacuity in a crystall then in a diamond ; but that the pores of a crystall are greater , and that consequently there is more ayre in a crystall to fill the pores of it , then is in a diamond ; and the vacuities are in the ayre , which abounding in a crystall , more then in a diamond , maketh that lighter and rarer then this , by the more vacuities that are in the greater Quantity of ayre which is migled with it . But against this supposition , a powerfull aduersary is vrged : for Aristotle , in his 4th booke of Physickes , hath demonstrated that there can be no motion in vacuity . It is true , they endeauour to euade his demonstration ( as not reaching home to theire supposition ) by acknowledging it to be an euident one in such a vacuity as he there speaketh of ; which he supposed to be so great a one that a body may swimme in it as in an ocean , and not touch or be neere any other body : whereas this opinion excludeth all such vast inanity , and admitteth no vacuities but so litle ones as no body whatsoeuer can come vnto but will be bigger then they ; and consequently , must on some side or other touch the corporeall partes which those vacuities diuide ; for they are the seperations of the least partes , that are , or can be , actually diuided from one an other : which partes , must of necessity touch one an other on some side ; or else , they could not hang together to compose one substance ; and therefore , the diuiding vacuities , must be lesse then the diuided partes . And thus , no body will euer be in danger of floating vp and downe without touching any thing : which is the difficulty that Aristotle chiefely impugneth . 7 I confesse I should be very glad that this supposition might serue our turne , and saue the Phoenomena that appeare among bodies , through theire variety of Rarity and Density : which if it might be , then would I straight go on to the inquiring after what followed out of this ground , as Astronomers ( to vse our former similitude ) do calculate the future appearances of the celestiall bodies out of those motions and orbes they assigne vnto the heauens . For as this apprehension of vacuity in bodies is very easy and intelligibile : so the other ( which I conceiue to be the truth of the case ) is exceedingly abstracted , and one of the most difficult pointes in all the Metaphysickes : and therefore I would ( if it were possible ) auoyde touching vpon it in this discourse , which I desire should be as plaine and easy , and as much remooued from scholasticke termes , as may be . But indeed , the inconueniences that follow out of this supposition of vacuities , are so great , as it is impossible by any meanes to slide them ouer . As for example ; lett vs borrow of Galilaeus the proportion of weight betweene water and ayre . He sheweth vs how the one is 400 times heauyer then the other . And Marinus Ghetaldus teacheth vs that gold is 19 times heauyer then water : so that gold must be 7600 times heauyer then ayre . Now then considering that nothing in a body can weigh , but the solide partes of it ; it followeth that the proportion of the partes of gold in a sphere of an inch diameter , is to the partes of ayre of a like dimension as 7600 is to one . Therefore in ayre it selfe the vacuities that are supposed in it , will be to the solide partes of it in the same proportion as 7600 to one . Indeed , the proportion of difference will be greater : for euen in gold many vacuities must be admitted , as appeareth by the heating of it which sheweth that in euery the least part , it is exceeding porous . But according to this rate , without pressing the inconuenience any further ; the ayre will by this reckoning appeare to be like a nett , whose holes and distances , are to the lines and thriddes , in the proportion of 7600 to one ; and so , would be lyable to haue litle partes of its body swimme in those greater vacuities ; contrary to what they striue to auoyde . Which would be exceedingly more , if we found on the one side any bodies heauyer and denser then gold , and that were so solide as to exclude all vacuities ; and on the other side should ballance them with such bodies as are lighter and rarer then ayre ; as fire is , and as some will haue the aether to be . But already the disproportion is so great , and the vacuity so strangely exceedeth the body in which it is , as were too great an absurdity to be admitted . And besides , it would destroy all motion of small bodies in the ayre , if it be true ( as Aristotle hath demonstrated in the 4th booke of his Physickes ) that motion can not be made , but among bodies , and not in vacuo . Againe , if rarity were made by vacuity , rare bodies could not be gathered together , without loosing theire rarity and becoming dense . The contrary of which , we learne by constant experience ; as when the smith and glassemender , driue theire white and fury fires , ( as they terme them ; ) when ayre pierceth most in the sharpe wind ; and generally we see that more of the same kind of rare bodies , in lesse place , worketh most efficaciously according to the nature that resulteth out of that degree of rarity . Which argueth , that euery litle part is as rare as it was before ( for else it would loose the vertue of working according to that nature ; ) but that by theire being crowded together , they exclude all other bodies that before did mediate betweene the litle partes of theire maine body ; and so , more partes being gotten together in the same place then formerly there were , they worke more forcibly . Thirdly ; if such vacuities were the cause of rarity ; it would follow that fluide bodies being rarer then solide ones , they would be of themselues standing , like nettes or cobbewebbes : whereas contrariwise , we see theire natures are to runne together , and to fill vp euery litle creeke and corner : which effect , following out of the very nature of the thinges themselues ; must needes exclude vacuities out of that nature . And lastly ; if it be true ( as we haue shewed in the last Chapter ) that there are no actuall partes in Quantity ; it followeth of necessity , that all Quantity must of it sel●e be one ; as Metaphysickes teach vs : and then , no distance can be admitted betweene one Quantity and an other . And truly , if I vnderstand Aristotle right ; he hath perfectly demonstrated , that no vacuity is possible in nature ; neither great nor litle : and consequently , the whole machine raysed vpon that supposition , must be ruinous . His argument is to this purpose . What is nothing , can not haue partes : but vacuum is nothing ( because as the aduersaries conceiue it , vacuum is the want of a corporeall substance in an enclosing body , within whose sides nothing is , whereas a certaine body might be contained whithin them , as if in a paile or bowle of a gallon , there were neither milke , nor water , nor ayre , nor any other body whatsoeuer ) therefore , vacuum can not haue partes . Yet those who admitt it do putt it expressely for a space ; which doth essentially include partes . And thus they putt two contradictories , nothing and partes , that is , partes and no partes ; or something and nothing ; in the same proposition . And this , I conceiue to be absolutely vnauoydable . 8 For these reasons therefore , I must entreate my readers fauour , that he will allow me to touch vpon metaphysickes a litle more then I desire or intended : but it shall be no otherwise , then as is said , of the dogges by the riuer Nilus side ; who being thirsty , lappe hastily of the water , onely to serue theire necessity as they runne along the shore . Thus then ; remembring how wee determined that Quantity is Diuisibility : it followeth , that if besides Quantity there be a substance or thing which is diuisible ; that thing , if it be condistinguished from its Quantity or Diuisibility , must of it selfe be indiuisible : or ( to speake more properly ) it must be , not diuisible . Putt then such substance to be capable of the Quantity of the whole world or vniuerse : and consequently , you putt it of it selfe indifferent to all , and to any part of Quantity : for in it , by reason of the negation of Diuisibility , there is no variety of partes , whereof one should be the subiect of one part of Quantity , or another of another ; or that one should be a capacity of more , another of lesse . This then being so , wee haue the ground of more or lesse proportion between substance and quantity : for if the whole quantity of the vniuerse bee putt into it , the proportion of Quantity to the capacity of that substance , will bee greater then if but halfe that quantity were imbibed in the same substance . And because proportion changeth on both sides by the single change of onely one side : it followeth that in the latter , the proportion of that substance to its Quantity , is greater ; and that in the former , it is lesse ; howbeit the substance in it selfe be indiuisible . What wee haue said thus in abstract , will sinke more easily into vs if we apply it to some particular bodies here among vs , in which we see a difference of Rarity and Density ; as to ayre , water gold , or the like ; and examine if the effects that happen to them , do follow out of this disproportion betweene substance and Quantity . For example lett vs conceiue that all the Quantity of the world were in one vniforme substance , then the whole vniuerse would be in one and the same degree of Rarity ad Density : lett that degree , be the degree of water ; it will then follow , that in what part soeuer there happeneth to be a change from this degree , that part will not haue that proportion of quantity to its substance , which the quantity of the whole world had to the presupposed vniforme substance . But if it happeneth to haue the degree of rarity which is in the ayre , it will then haue more quantity in proportion to its substance , then would be due vnto it according to the presupposed proportion of the quantity of the vniuerse to the foresaid vniforme substance ; which in this case is as it were the standard to try all other proportions by . And contrariwise , if it happeneth to haue the degree of Density which is found in Earth or in gold ; then it will haue lesse quantity in proportion to its substance , then would be due vnto it according to the fore said proportion , or common standard . Now to proceede from hence , with examining the effects which result out of this compounding of Quantity with substance , we may first consider , that the definitions which Aristotle hath giuen vs of Rarity and Density , are the same wee driue att : hee telleth vs , that that body is rare whose quantity is more , and its substance lesse ; that , contrariwise dense , where the substance is more and the quantity lesse . Now if wee looke into the proprieties of the bodies wee haue named , or of any others , wee shall see them all follow cleerely out of these definitions . For first , that one is more diffused , an other more compacted ; such diffusion and compaction , seeme to be the very natures of Rarity and Density , supposing them to be such as we haue defined them to be ; seeing that , substance is more diffused by hauing more partes , or by being in more partes ; and is more compacted by the contrary . And then , that rare bodies are more diuisible then dense ones , you see is coincident into the same conceit with their diffusion and compaction . And from hence againe it followeth , that they are more easily diuided in great , and likewise , that they are by the force of naturall Agents diuisible into lesser partes : for both these ( that is facility of being diuided , and easye diuisibility into lesser partes ) are contained in being more diuisible ; or in more enioying the effect of quantity , which is diuisibility . From this againe followeth , that in rare bodies there is lesse resistance to the motion of an other body through it , then in dense ones ; and therefore a like force passeth more easily through the one , then through the other . Againe ; rare bodies are more penetratiue and actiue then dense ones ; because being ( by theire ouerproportion of quantity ) easily diuisible into small partes , they can runne into euery litle pore , and so incorporate themselues better into other bodies , then more dense ones can . Light bodies likewise must be rarer , because most diuisible , if other circumstances concurre equally . Thus you see decyphered vnto your hand , the first diuision of bodies flowing from Quantity as it is ordained to substance for the composition of a bodie : for since the definition of a body is ; A thing which hath partes ; and quantity is that , by which it hath partes ; and the first propriety of quantity is , to be bigger or lesse ; and consequently the first differences of haueing partes , are to haue bigger or lesse , more or fewer ; what diuision of a body can be more simple , more plaine , or more immediate , then to diuide it by its Quantity as making it to haue bigger or lesse , more or fewer partes in proportion to its substance ? Neither can I iustly be blamed for touching thus on Metaphysickes , to explicate the nature of these two kindes of bodies ; for Metaphysickes being the science aboue Physickes , it belongeth vnto her to declare the principles of Physickes : of which , these wee haue now in hand , are the very first steppe . But much more , if wee consider that the composition of quantity with substance , is purely Metaphysicall ; wee must necessarily allow the inquiry into the nature of Rarity and Density , to be wholy Metaphysicall ; seeing that the essence of Rarity and Density , standeth in the proportion of quantity to substance ; if we beleeue Aristotle , ( the greatest master that euer was , of finding out definitions and notions ) and trust to the vncontroulable reasons we haue brought in the precedent discourse . 9 This explication of Rarity and Density , by the composition of substance with quantity , may peraduenture giue litle satisfaction vnto such as are not vsed to raise theire thoughts aboue Physicall and naturall speculations : who are apt to conceiue , there is no other composition or resolution , but such as our senses shew vs in compounding and diuiding of bodies according to quantatiue partes . Now this obligeth vs to shew that such a kind of composition and diuision as this , must necessarily be allowed of , euen in that course of doctrine which seemes most contrary to ours . To which purpose , lett vs suppose that the position of Democritus or of Epicurus is true ; to witt , that the originall composition of all bodies , is out of very litle ones of various figures ; all of them , indiuisible , not Mathematically , but Physically : and that this infinite number of indiuisibles , doth floate in an immense ocean of vacuum or imaginary space . In this position , lett any man who conceiueth theire groundes may be maintained , explicate how one of these litle bodies is mooued . For , taking two partes of vacuum , in which this body successiuely is ; it is cleare , that really , and not onely in my vnderstanding , it is a difference in the said body , to be now here , now there : wherefore , when the body is gone thither , the notion of being here , is no more in the body ; and consequently , is diuided from the body . And therefore , when the body was here ; there was a composition , betweene the body , and its being here : which , seeing it can not be betwixt two partes of Quantity , must of necessity be such a kind of composition , as wee putt betweene quantity and substance . And certainely , lett men wracke theire braines neuer so much , they will neuer be able to shew how motion is made , without some such composition and diuision , vpon what groundes soeuer they proceede . And if then they tell vs , that they vnderstand not how there can be a diuisibility betweene substance and quantity ; wee may reply , that to such a diuisibility two thinges are required ; first that the notions of substance and quantity be different ; secondly , that the one of them may be changed without the other . As for the first , it is most euident wee make an absolute distinction betweene theire two notions ; both , when wee say that Socrates was bigger a man then a boy ; and when wee conceiue that milke or water whiles it boyleth , or wine whiles it worketh , so as they runne ouer the vessels they are in ; are greater and possesse more place then when they were coole and quiet , and filled not the vessell to the brimme . For howsoeuer , witty explications may seeme to euade , that the same thing is now greater , now lesser ; yett it can not be auoyded , but that ordinary men , who looke not into Phylosophy , do both conceiue it to be so , and in theire familiar discourse expresse it so ; which they could not do , if they had not different notions of the substance , and of the quantity of the thing they speake of . And though wee had no such euidences , the very names and definitions of them would putt it beyond strife : all men calling substance , a thing ; quantity , biggenesse : and referring a thing , to Being ; as who would say ; that which is : but biggenesse , to some other of like nature , vnto which it is compared ; as , that it is halfe as bigge , twice as bigge , or the like . This then being vnauoydable , that the notions are distinguished ; there remaineth no difficulty , but onely in the second , namely that the one may be changed , and the other not . Which reason and demonstration do conuince , as wee haue shewed . Wherefore , if any shall yett further reply , that they do not vnderstand how such change is made ; wee shall answere , by asking them whether they know ; how the change of being sometimes here , sometimes there is made by locall motion in vacuum , without a change in the body mooued . Which question , if they can not satisfy ; they must eyther deny that there is any locall motion in vacuum ; or else admitt a change in quantity , without a change in substance ; for this latter is as euidently true , as they suppose the former to be ; though the manner how they are effected , be alike obscure in both , and the reason of the obscurity , the same in both . With which wee will conclude the present Chapter ; adding onely this note . That if all Physicall thinges and naturall changes do proceede out of the constitution of rare and dense bodies in this manner , as we do putt them , ( as the worke wee haue in hand intendeth to shew ) then , so manifold effects will so conuince the truth of this doctrine which wee haue declared , that there can remaine no doubt of it : neither can there be any , of the diuisibility of quantity from substance ; without which , this doctrine can not consist . For it can not be vnderstood , how there is a greater proportion of quantity then of substance ; or contrariwise , of substance then of quantity ; if there be not a reall diuisibility betweene quantity and substance . And much lesse can it be conceiued , that the same thing hath att one time a greater proportion of quantity , and att an other time a lesse ; if the greater or lesser proportion , be not seperable from it ; that is , if there be not a diuisibility betwixt it and substance , as well as there are different notions of them . Which to prooue by the proper principles belonging to this matter , would require vs to make a greater inroade into the very bowels of Metaphysickes , and to take a larger circuite , then is fitting eyther for the subiect , or for the intended breuity of this treatise . THE FOVRTH CHAPTER . Of the foure first qualities : and of the foure Elements . 1 THE subiect of our discourse hitherto , hath been three simple notions ; Quantity , Rarity , and Density . Now it shall be to inquire if by compounding these with grauity or weight ( which is one of the specieses of Quantity aboue mentioned and of which I shall speake at lardge hereafter ) wee may begett any further qualities , and so produce the foure first bodies , called Elements . In imitation of Logitians , who by compounding such propositions as of themselues are euident to mans nature assoone as they are proposed , do bring forth new knowledges : which thriddes they still entermixe and weaue together , till they grow into a faire piece . And thus the sciencies tehy so much labour for , and that haue so great an extent , do result out of few and simple notions in theire beginninges . But before wee fall to mingling and comparing them together , I thinke it will not be amisse to sett downe , and determine what kind of thinges wee meane by rare and what by dense ; to the end that when the names are agreed vpon , wee may slippe into no error by mistaking them . So then , although there be seuerall considerations , in regard of which , rarity and density may be differently attributed to bodies : yet because mans discerning them , to be able to discourse accordingly of them , is the principall respect for which theire denominations are to be allotted them : wee may with reason call those thinges dense , wherein a man findeth a sensible difficulty to part them ; and those rare , where the resistance is imperceptible . And vnto these two notions of rarity and density , wee must allow a great latitude , farre from consisting in an indiuisible state ; for seeing that rarefaction maketh a lesser body equall to a bigger ; and that all inequality betwixt two bodies , hath the conditions of a body ; it followeth that the excesse of one body ouer an other , consisteth of infinite partes into which it might be diuided : and consequently , that what is rarified , passeth as many degrees as the inequality or excesse hath partes . And the same law being in condensation , both dense and rare thinges must be acknowledged to be capable of infinite variety , and diuersity of states in regard of more and lesse in the same kind . These thinges being premised ; 2 and calling to mind that it is the nature of density to make the partes of a dense thing compact , and sticke together , and be hardly diuisible ; and on the contrary side , that it is the nature of rarity , to diffuse and extend a rare thing , and to prepare and approach it to diuision , according to the proportion of the degree of rarity which it hath ; and that weight doth abound where there is excesse of density , and is very litle or none in excesse of rarity : wee may now begin in our imagination to putt these qualities into the scales one against an other , to see what effects they produce in bodies . And first , lett vs weigh grauity against density or sticking together of partes : which sticking or compactednesse being naturall to density , requireth some excesse of grauity in proportion to the density , or some other outward violence , to breake it . If then in a dense body the grauity ouercome the density , and do make the partes of it breake a sunder , it will draw them downewardes towards the center that grauity tendeth vnto , and will neuer lett them rest till they come thither , vnlesse some impediment meete them by the way and stoppe theire iourney : so that such a body will , as neere as possibly it can , lye in a perfect sphericall figure in respect of the center ; and the partes of it will be changed and altered , and thrust on any side that is the ready way thither ; so that by the force of grauity working vpon it , it will runne as farre as it meeteth with nothing to hinder it from attaining this sphericall superficies . Wherefore such bodies , for the most part , haue noe settled outside of theire owne ; but do receiue theire figure and limits from such letts as hinder them from attaining to that sphericalnesse they ayme att . Now Aristotle ( whose definitions , are in these matters generally receiued , as fully expressing the notions of mankind ) telleth vs , and our owne experience confirmeth it , that wee vse to call those thinges moist , which runne in such sort as wee haue here sett downe ; and that wee terme those thinges dry , which haue a consistence within themselues ; and which to enioy a determinate figure , do not require the stoppe or hinderance of an other body to limit and circle them in : which will be the nature of those that haue a greater proportion of density in respect of theire grauity . And thus , out of the comparison of density with weight , wee haue found two more qualities then wee yett had mett withall , namely wettenesse and drynesse . For although a body be dense , ( which of its owne nature , singly considered , would preserue the continuity of its partes , as making the body hardly diuisible ; whereby it would be dry ) yet if the grauity that worketh vpon it , be in proportion greater then the density ; it will seuer the partes of it , and make them runne to the center , and so become fluide and moist : though not in the eminentest degree that may be of fluidity and moisture ; by reason that if the like ouerproportion of grauity happen in a rare body , it will there more powerfully worke its effect , then it can in a dense body ; because a rare body will more easily obey , and yield to the grauity that mastereth it , then a dense one will ; and consequently , will be more fluide and moist then it . Now on the other side , in weighing rarity against grauity ; if it happen that the rarity ouercome the grauity , 3 then the grauity will not change the figure of a body so proportioned , but what figure it hath from its proper naturall causes , the same will still remaine with it : and consequently , such a body will haue termes of its owne and will not require an ambient body to limit , and circle it in : which nature , wee call dry . But if the proportion of the grauity be the greater and do ouercome the rarity ; then , by how much the rarity is greater , so much the more will the grauity force it , to apply it selfe equally and on all sides to the center : and such a body will the more easily receiue its figure from an other , and will be lesse able to consist of it selfe : which properties , wee attribute to wettenesse or moisture . So that it appeareth , how the qualities of wett and dry , which first wee found in thinges that were dense , are also common to that nature of bodies , which wee terme rare . And thus , by our first inquiry after what kind of bodies do result out of the compounding of rarity and density with grauity , wee discouer foure different sortes : some dense ones that are dry , and others likewise dense that are moist : then againe , some rare ones that are likewise moist , and other rare ones that are dry . But wee must not rest here : lett vs proceede a litle further , to search what other properties these foure kindes of bodies will haue ; 4 which wee shall best discouer , if wee apply them seuerally to some other compounded body ( of which nature , are all those wee conuerse with or see ) and then consider the effects which these do worke vpon it . To beginne with that , which wee said , is so excessiuely rare that grauity hath no power ouer it . If wee looke vpon the multitude of litle partes it may be diuided into , whereof euery one will subsist by it selfe ( for wee haue already prooued it dry ) and then suppose them to be mooued with force and strength against the body wee apply them to : it must necessarily follow , that they will forcibly gett into the porousnesse of it , and passe with violence betweene part and part , and of necessity seperate the partes of that thing one from an other ; as a knife or wedge doth a solide substance , by hauing theire thinnest partes pressed into it : so that if in the compounded thing , some partes be more weighty , others more light , ( as of necessity there must be ) the heauiest will all fall lowest , the lightest will fly vppermost , and those which are of a meane nature betweene the two extremes , will remaine in the middle . In summe , by this action of an extreme rare body vpon a compounded one , all the partes of one kind that were in the compounded one , will be gathered into one place ; and those of diuers kindes into diuers places : which is the notion whereby Aristotle hath expressed the nature of heate ; and is an effect , which dayly experience in burning and boyling , teacheth vs to proceede from heate . And therefore wee can not doubt , but that such extreme rare bodies are as well hoat as dry . On the other side , if a dense thing be applyed to a compound , it will ( because it is weighty ) presse it together : and if that application be continued on all sides , so that noe part of the body that is pressed be free from the siege of the dense body that presseth it , it will forme it into a narrower roome , and keepe in the partes of it , not permitting any of them to slippe out . So that what thinges soeuer it findeth within its power to master , be they light or heauy , or of what contrary natures soeuer , it compresseth them as much as it can , and draweth them into a lesse compasse , and holdeth them strongly together , making them sticke fast to one an other . Which effect , Aristotle tooke for the proper notion of cold ▪ and therefore gaue for definition of the nature of it , that it gathereth thinges of diuers natures : and experience sheweth vs in freesing , and all great coolinges , that this effect proceedeth from cold . But if wee examine which of the two sortes of dense bodies ( the fluide or the consistent ) is most efficacious in this operation ; 5 wee shall find that the lesse dense one is more capable of being applyed round about the body it shall besiege ; and therefore will stoppe closer euery litle hole of it , and will more easily send subtile partes into euery litle veine of it ; and by consequence , shrinke it vp together and coagulate , and constringe it more strongly , then a body can that is extremely dense ; which by reason of its great density , and the stubbornesse of its partes , can not so easily bend and plye them to worke this effect . And therefore , a body that is moderately dense , is colder then an other that is so in excesse ; seeing that cold is an actiue or working power , and that which is lesse dense doth excell in working . On the contrary side , rare bodies being hoat , because theire subtile partes enuironing a compounded body will sinke into the pores of it , and to theire power seperate its partes ; it followeth that those wherein the grauity ouercometh the rarity , are lesse hoat then such others as are in the extremity , and highest excesse of rarity : both , because the former are not able to pierce so litle partes of the resisting dense body , as extreme rare ones are ; and likewise , because they more easily take plye by the obstacle of the solide ones they meete with , then these doe . So that out of this discourse wee gather , that of such bodies that differ precisely by the proportion of Rarity and Density ; those which are extremely rare , are in the excesse of heate , and are dry withall : that weighty rare bodies are extremely humide , and meanely hoat : that fluide dense bodies are moist , though not in such excesse as rare ones that are so ; but are coldest of any : and lastly , that extreme dense bodies are lesse cold then fluide dense ones , and that they are dry . 6 But whether the extreme dense bodies , be more or lesse dry then such as are extremely rare , remaineth yet to be decided . Which wee shall easily doe , if wee but reflect that it is density which maketh a thing hard to be diuided , and that rarity maketh it easie : for , a facility to yield vnto diuision , is nothing else but a plyablenesse in the thing that is to be diuided , whereby it easily receiueth the figure , which the thing that diuideth it doth cast it into . Now this plyablenesse belongeth more to rare then to dense thinges : and accordingly , wee see fire bend more easily , by the concameration of an ouen , then a stone can be reduced into due figure by hewing . And therefore , since drynesse is a quality that maketh those bodies wherein it raigneth , to conserue themselues in theire owne figure and limits , and to resist the receiuing of any from an other body ; it is manifest that those are dryest , wherein these effects are most seene ; which is , in dense bodies : and consequently , excesse of drynesse must be allotted vnto them , to keepe company with theire moderate coldnesse . 7 Thus wee see that the number of Elements assigned by Aristotle , is truly and exactly determined by him ; and that there can be neither more nor lesse of them ; and that theire qualities are rightly allotted to them : which to settle more firmely in our mindes , it will not be misse-spent time to summe vp in short , the effect of what wee haue hitherto said to bring vs vnto this conclusion . First , wee shewed that a body is made , and constituted a body by quantity . Next , that the first diuision of bodies is into rare and dense ones ; as differing onely by hauing more and lesse quantity . And lastly , that the coniunction of grauity with these two , breedeth two other sortes of combinations : each of which is also twofold ; the first sort , concerning rarity ; out of which ariseth one extremely hoat and moderately dry , and an other extremely humide and moderately hoat : the second sort , concerning density ; out of which , is produced one that is extremely cold and moderatly wett , and an other extremely dry and moderatly cold . And these are the combinations whereby are constituted , fire , ayre , water , and earth . So that wee haue thus , the proper notions of the foure Elements ; and haue both them and theire qualities driuen vp and resolued into theire most simple principles : which are , the notions of Quantity , and of the two most simple differences of quantatiue thinges , Rarity and Density . Beyond which , mans witt can not penetrate ; nor can his wishes ayme att more in this particular : seeing he hath attained to the knowledge af what they are , and of what maketh them , be so , and that it is impossible they should be otherwise : and this , by the most simple and first principles , which enter into the composition of theire nature . Out of which it is euident , that these foure bodies are Elements : since they can not be resolued into any others , by way of physicall composition ; themselues , being constituted by the most simple differences of a body . And againe , all other bodies whatsoeuer must of necessity , be resolued into them , for the same reason ; because no bodies can be exempt from the first differencies of abody . Since then , wee meane by the name of an Element , a body not composed of any former bodies , and of which all other bodies are composed , wee may rest satisfyed that these are rightly so named . But whether euery one of these foure elements , 8 do comprehend vnder its name one onely lowest species , or many ( as , whether there be one onely species of fire , or seuerall ; and the like of the rest ) wee intend not here to determine . Yet wee note , that there is a greate latitude in euery kind ; seeing that , Rarity and Density ( as wee haue said before ) are as diuisible as quantity . Which latitudes , in the bodies wee conuerse withall , are so limited that what maketh it selfe and other thinges be seene ( as being accompanied by light ) is called fire . What admitteth the illuminatiue action of fire , and is not seene , is called ayre . What admitteh the same action , and is seene ( in the ranke of Elements ) is called water . And what through the density of it admitteth not that action , but absolutely reflecteth it , is called earth . And out of all we said of these foure Elements , it is manifest there can not be a fifth : as is to be seene att large in euery Aristotelian Philosopher that writeth of this matter . I am not ignorant that there are sundry obiections vsed to be made , both against these notions of the first qualities , and against this diuision of the Elements : but because they , and theire solutions , are to be found in euery ordinary Philosopher ; and that they be not of any greate difficulty ; and that the handling them , is too particular for the designe of this discourse , and would make it too prolixe ; I referre the Reader to seeke them for his satisfaction , it those authors that treate physickes professedly , and haue deliuered a compleate body of Philosophy . And I will end this Chapter with aduertising him ( least I should be misvnderstood ) that though my disquisition here hath pitched vpon the foure bodies of fire , ayre , water , and earth ; yet it is not my intention to affirme , that those which wee ordinarily call so , and do fall dayly within our vse , are such as I haue here expressed them : or that these Philosophicall ones ( which arise purely out of the combination of the first qualities ) haue theire residence or consistence in great bulkes , in any places of the world , be they neuer fo remote : as , fire , in the hollow of the moones orbe ; water , in the bottome of the sea ; ayre , aboue the cloudes ; and earth below the mines . But these notions are onely to serue for certaine Idaeas of Elements ; by which , the foure named bodies , and the compoundes of them , may be tryed and receiue theire doome of more or lesse pure and approaching to the nature from whence they haue theire denomination . And yet I will not deny , but that such perfect Elements may be found in some very litle quantities , in mixed bodies : and the greatest aboundance of them , in these foure knowne bodies that we call in ordinary practise , by the names of the pure ones : for they are least compounded , and approach most to the simplenesse of the Elements . But to determine absolutely theire existence , or not existence , eyther in bulke or in litle partes ; dependeth of the manner of action among bodies : which as yet we haue not meddled with . THE FIFTH CHAPTER . Of the Operations of the Elements in generall . And of their Actiuities compared with one another . 1 HAVING by our former discourse , inquired out what degrees and proportions of rarity and density compounded with grauity , are necessary for the production of the Elements , and first qualities ; whose combinations , frame the Elements : our next consideration , in that orderly progresse we haue proposed vnto our selues in this treatise ( wherein our ayme is , to follow successiuely the steppes , which nature hath printed out vnto vs ) will be to examine the operations of the Elements , by which they worke vpon one an other . To which end , lett vs propose to our selues : a rare and a dense body encountring one an other by the impulse of some exterior agent . In this case , it is euident , that since rarity implyeth a greater proportion of Quantity , and quantity is nothing but diuisibility , rare bodies must needes be more diuisible then dense ones : and consequently , when two such bodies are pressed one against an other ; the rare body not being able to resist diuision so strongly , as the dense one is ; and being not permitted to retire backe , by reason of the externe violence impelling it against the dense body ; it followeth , that the partes of the rare body must be seuered , to lett the dense one come betweene them : and so the rare body becometh diuided , and the dense body the diuider . And by this we see that the notions of diuider and diuisible , do immediately follow rare and dense bodies ; and do so much the more properly agree vnto them , as they exceede in the qualities of Rarity and Density . Likewise , we are to obserue in our case , that the dense or diuiding body must necessarily cutt and enter further and further into the rare or diuided body ; and so the sides of it be ioyned successiuely to new and new partes of the rare body that giueth way vnto it , and forsake others it parteth from . Now the rare body being in a determinate situation of the vniuerse , ( which we call being in a place , and is a necessary condition belonging to all particular bodies ) and the dense body coming to be within the rare body , whereas formerly it was not so : it followeth , that it looseth the place it had , and gaineth an other . This effect , is that which we call locall motion . And thus we see , 2 by explicating the manner of this action , that locall motion is nothing else , but the change of that respect or relation , which the body mooued hath to the rest of the vniuerse , following out of Diuision : and the name of locall motion , formally signifyeth onely the mutation of a respect to other extrinsecall bodies , subsequent to that diuision . And this is so euident and agreeable to the notions that all mankinde ( who , as we haue said , is iudge and master of language ) naturally frameth of place ; as I wonder much why any will labour to giue other artificiall and intricate doctrine of this that in it selfe is so plaine and cleare . What neede is there to introduce an imaginary space ( or with Ioannes Grammaticus , a subsistent quantity ) that must runne through all the world ; and then entayle to euery body an ayery entity , an vnconceiuable moode , an vnintelligible Vbi , that by an intrinsecall relation to such a part of the imaginary space , must thereunto pinne and fasten the body it is in ? It must needes be a ruinous Philosophy that is grounded vpon such a contradiction , as is the allotting of partes vnto that , which the authors themselues ( vpon the matter ) acknowledge to be meerely nothing ; and vpon so weake a shift , ( to deliuer them from the inconueniencies that in theire course of doctrine other circumstances bring them vnto ) as is the voluntary creating of new imaginary Entities in thinges , without any ground in nature for them . Learned men should expresse the aduantage and subtility of theire wittes , by penetrating further into nature , then the vulgar ; not , by vexing and wresting it from its owne course . They should refine , and carry higher ; not contradict and destroy the notions of mankind , in those thinges that it is the competent Iudge of : as it vndoubtedly is , of those primary notions which Aristotle hath ranked vnder ten heades : which ( as we haue touched before ) euery body can conceiue in grosse : and the worke of schollers , is to explicate them in particular ; and not to make the vulgar beleeue they are mistaken , in framing those apprehensions that nature taught them . Out of that which hath been hitherto resolued it is manifest , that place really and abstracting from the operation of the vnderstanding , is nothing else but the inward superficies of a body that compasseth and immediately containeth an other . Which ordinarily , being of a rare body that doth not shew it selfe vnto vs ( namely , the ayre ) is for the most part vnknowne by vs. But because nothing can make impression vpon our mind , and cause vs to giue it a name ; otherwise then by being knowne : therefore our vnderstanding to make a compleate notion , must adde something else to this fleeting and vnremarkable superficies that may bring it vnto our acquaintance . And for this end we may consider further , that as this superficies hath in it selfe , so the body enclosed in it gaineth , a certaine determinate respect unto the stable and immoouable bodies that enuiron it . As for example , we vnderstand such a tree to be in such a place , by hauing such and such respects to such a hill neere it , or to such a house that standeth by it , or to such a riuer that runneth vnder it , or to such an immoouable point of the heauen that from the sunnes rising in the aequinox is called east , and such like . To which purpose , it importeth not whether these , that we call immoouable bodies and pointes , be truly so , or do but seeme so to mankinde . For man talking of thinges according to the notions he frameth of them in his minde , ( speech , being nothing else but an expression to an other man , of the images he hath within himselfe ) and his notions being made according to the seeming of the thinges ; he must needes make the same notions , whether the thinges be truly so in themselues , or but seeme to be so , when that seeming or appearance is alwayes constantly the same . 3 Now then , when one body diuiding an other , getteth a new immediate cloathing ; and consequently , new respects to the stable and immoouable bodies ( or seeming such ) that enuiron it ; we do vary in our selues the notion we first had of that thing ; conceiuing it now accompanied with other circumstances and other respects then formerly it had . Which notion we expresse by saying , it hath changed its place ; and is now no longer where it was att the first . And this change of place , we call Locall motion : to witt , the departing of a body from that hollow superficies which inclosed it ; and its changing vnto an other ; whereby it gaineth new respects to those partes of the world that haue , or in some sort may seeme to haue , immobility and fixed stablenesse . So as hence it is euident that the substance of locall motion consisteth in diuision ; and that the alteration of Locality followeth diuision ; in such sort as becoming like or vnlike of one wall to an other , followeth the action whereby one of them becometh white . 4 And therefore in nature we are not to seeke for any entity or speciall cause of applying the mooued body to a place as place , ( which is but a respect consequent to the effect of diuision ) but onely to consider what reall and physicall action vniteth it to that other body , which is called its place , and truly serueth for that effect . And consequently , they who thinke they haue discouered a notable subtility by bringing in an Entity to vnite a body to its place , haue strained beyond theire strength , and haue grasped but a shadow . Which will appeare yet more euident , if they but marke well how nothing is diuisible , but what of it selfe ( abstracting from diuision ) is one . For the nature of diuision , is the making of many ; which implyeth , that what is to be diuided , must of necessity be not many before it be diuided . Now quantity being the subiect of diuision , it is euident that purely of it selfe , and without any force or adioyned helpes , it must needes be one , wheresoeuer some outward agent doth not introduce multiplicity vpon it . And whensoeuer other thinges worke vpon quantity as quantity , it is not the nature and power of theire operation , to produce vnity in it and make it one ; for it is already one : but contrariwise , the immediate necessary effect that floweth from them in this case , is to make one quantity many , according to the circumstances that accompany the diuider , and that which is to be diuided . And therefore , although wee may seeke causes why some one thing sticketh faster together then some other , yet to aske absolutely why a body sticketh together , were preiudiciall to the nature of quantity ; whose essence is , to haue partes sticking together , or rather , to haue such vnity , as without it , all diuisibility must be excluded . Out of which discourse it followeth , that in locall motion we are to looke only for a cause or power to diuide , but not for any to vnite . For the very nature of quantity vniteth any two partes that are indistant from one an other , without needing any other cement to glew them together : as we see the partes of water and all liquide substances , do presently vnite themselues to other partes of like bodies , when they meete with them , and to solide bodies if they chance to be next vnto them . And therefore it is vaine to trouble our heades with Vnions and imaginary Moodes to vnite a body to the place it is in , when theire owne nature maketh them one as soone as they are immediate to each other . And accordingly , if when we see a boule mooue , we would examine the causes of that motion , we must consider the quantity of ayre or water it maketh to breake from the partes next vnto it , to giue place vnto it selfe : and not speculate vpon an intrinsecall relation from the body to a certaine part of the imaginary space they will haue to runne through all thinges . And by ballancing that quantity of ayre or water which it diuideth , we may arriue to make an estimate of what force the boule needeth to haue for its motion . Thus hauing declared that the locality of motion , 5 is but an extrinsecall denomination , and no reality in the thing mooued ; wee may now cast an eye vpon a vast consequence that may be deduced out of what wee haue hitherto said . For if we consider the nature of a body , that is , that a body is a body by quantity ; and that the formall notion of quantity is nothing else but diuisibility ; and that the adaequate act of diuisibility , is diuision : it is euident , there can be no other operation vpon quantity , nor ( by consequence ) among bodies , but must eyther be such diuision , as we haue here explicated , or what must necessarily follow out of such diuision . And diuision , ( as we haue euen now explicated ) being locall motion ; it is euident , that all operations among bodies , are either locall motion , or such as follow out of locall motion . Which conclusion , howsoeuer vnexpected , and may att the first hearing appeare a Paradoxe ; will neuerthelesse by the ensuing worke receiue such euidence , as it can not be doubted of ; and that , not onely by force of argumentation and by necessity of notions ( as is already deduced ) but also by experience , and by declaration of particulars as they shall occurre . 6 But now to apply what we haue said , to our proposed subiect : it is obuious to euery man , that seeing the diuider is the agent in diuision and in locall motion ; and that dense bodies , are by theire nature diuiders ; the earth , must in that regard be the most actiue among the Elements , since it is the most dense of them all . But this seemeth to be against the common iudgement of all the searchers of nature ; who vnanimously agree that fire is the most actiue Element . As also , it seemeth to impugne what we our selues haue determined , when we said , there were two actiue qualities , heate and cold , whereof the first was in its greatest excesse in fire , and the latter in water . To reconcile these , we are to consider that the action of cold in its greatest height , is composed of two partes ; the one is a kind of pressing ; and the other , is penetration which requireth applicability . Of which two , the former ariseth out of density , but the latter , out of moderation of density , as I haue declared in the precedent Chapter . Wherefore the former will exceede more in earth ; though the whole be more eminent in water . For though considering onely the force of moouing ( which is a more simple and abstracted notion , then the determination and particularisation of the Elements , and is precedent to it ) therein earth hath a precedency ouer water : yet taking the action as it is determined to be the action of a particular Element , and as it concurreth to the composition or dissolution of mixed bodies ; in that consideration ( which is the chiefe worke of Elements , and requireth an intime application of the Agents ) water hath the principality and excesse ouer earth . 7 As for fire it is more actiue then eyther of them ; as it will appeare clearely if we consider , how when fire is applyed to fewell , and the violence of blowing is added to its owne motion ; it incorporateth it selfe with the fewell , and in a small time conuerteth a great part of it into its owne nature , and shattereth the rest into smoake and ashes . All which proceedeth from the exceeding smallnesse and drynesse of the partes of fire ; which being mooued with violence against the fewell , and thronging in multitudes vpon it ; they easily pierce the porous substance of it , like so many extreme sharpe needles . And that the force of fire is as greate and greater , then of earth , we may gather out of our former discourse ; where hauing resolued , that density is the vertue by which a body is moued and doth cutt the medium ; and againe considering that celerity of motion , is a kind of density , ( as we shall by and by declare ) it is euident , that since blowing must of necessity presse violently and with a rapide motion , the partes of fire against the fewell , and so condense them exceedingly there , ( both by theire celerity , and by bringing very many partes together there ; ) it must needes also giue them actiuity and vertue to pierce the body they are beaten against . Now , that celerity is a kind of density , will appeare by comparing theire natures . For if we consider that a dense body may be dilated so as to possesse and fill the place of a rare body that exceeded it in bignesse ; and by that dilatation , may be diuided into as many and as greate partes as the rare body was diuisible into ; wee may conceiue that the substance of those partes , was by a secret power of nature foulded vp in that litle extension in which it was before . And euen so , if we reflect vpon two riuers of equall channels and depths , whereof the one goeth swifter then the other ; and determine a certaine length of each channell , and a common measure of time : wee shall see that in the same measure of time , there passeth a greater bulke of water in the designed part of the channell of the swifter streame , then in the designed part of the slower , though those partes be equall . Neither doth it import , that in velocity we take a part of time , whereas in density it seemeth that an instant is sufficient ; and consequently , there would be no proportion betweene them . For knowing Philosophers do all agree that there are no instants in time , and that the apprehension of them proceedeth meerely from the manner of our vnderstanding . And as for partes in time , there can not be assumed any so litle , in which the comparison is not true : and so in this regard , it is absolutely good . And if the Reader haue difficulty att the disparity of the thinges which are pressed together in density and in celerity ; for that in density there is onely substance , and in celerity there is also quantity , crowded vp with the substance ; he will soone receiue satisfaction , when he shall consider that this disparity is to the aduantage of what we say , and maketh the nature of density more perfect in celerity , and consequently more powerfull in fire then in earth . Besides , if there were no disparity , 8 it would not be a distinct species of density , but the very same . By what we haue spoken aboue , it appeareth how fire getteth into fewell ; now lett vs consider how it cometh out : for the actiuity of that fierce body , will not lett it lye still and rest , as long as it hath so many enemies round about it to rouse it vp . Wee see then that as soone as it hath incorporated it selfe with the fewell , and is growne master of it by introducing into it so many of its owne partes , ( like so many soldiers , into an enemies towne ) they breake out againe on euery side with as much violence as they came in . For by reason of the former resistance of the fewell ; theire continuall streaming of new partes vpon it , and one ouertaking an other there where theire iourney was stopped , ( all which is encreased by the blowing , ) doth so exceedingly condense them into a narrower roome then theire nature affecteth , that as soone as they gett liberty , and grow masters of the fewel , ( which att the first was theire prison ) they enlarge theire place , and consequently come out and flye abroad ; euer ayming right forwardes from the point where they begin theire iourney : for the violence wherewith they seeke to extend themselues into a larger roome , when they haue liberty to do so ; will admitt no motion but the shortest , which is , by a straight line . So that if in our fantasie , we frame an image of a round body all of fire ; wee must withall presently conceiue , that the flame proceeding from it , would diffuse it selfe euery way indifferently in straight lines ; in such sort , that the source seruing for the center , there would be round about it an huge sphere of fire and of light ; vnlesse some accidentall and externe cause , should determine its motion more to one part then to an other . Which compasse , because it is round , and hath the figure of a sphere , is by Philosophers termed the sphere of its actiuity . So that it is euident , that the most simple and primary motion of fire , is a fluxe in a direct line from the center of it , to its circumference , taking the fewell for its center : as also , that when , it is beaten against a harder body , it may be able to destroy it , although that body be in its owne nature , more dense then fire . For the body against which it presseth ; eyther hath pores , or hath none , ( as , the Elements haue none : ) if it hath pores ; then the fire , by reason of the violent motion of the impellent , driueth out the litle bodies which fill vp those pores , and succeeding in theire roome , and being multiplyed there , causeth those effects which in our discourse of the Elemenrs we assigned to heat . But if it haue no pores ; it will be eyther rare or dense : if it be rare ; then , in case that the force of the impellent be greater then the resistance of the rare body , it will force the fire to diuide the rare body . But if it be dense ; as , some atome of earth ; then , though att the first it can not diuide it ; yet by length of time and by continuall beating vpon it , it may come to weare off some part of it , the force of the impellent , by litle and litle bending the atome of the earth , by driuing a continuall streame of a lesser part of fire , against some determinate part of the atome . By which word Atome ; no body will imagine we intend to expresse a perfect indiuisible , but onely , the least sort of naturall bodies . THE SIXT CHAPTER . Of Light : what it is . HAVING said thus much of fire ; 1 the neere relation that is betweene it and light , inuiteth vs in the next place to bend our eyes to that which vseth to dazell theires who looke vnwarily vpon it . Certainely , as among all the sensible qualities , it is the principall ; so among all corporeall thinges , it seemeth to ayme rightest att a spirituall nature , and to come neerest vnto it . And by some hath beene iudged to be spirituall ; if our eyes be capable to see spirits . No meaner man then Aristotle , leadeth the dance to hold light a quality , and mainely to deny it any bodily subsistence . And there hath followed him no fewer , then almost all the world euer since . And the question importeth no lesse , then the whole doctrine of qualities ; for admitt light to be a body , and hardly any man will hold vp his hand in defence of any other quality : but if it be a quality ; then all others come in by parity and for company . But before we goe any further , it will not be amisse to expresse what we meane when we reiect qualities ; and how , in some sense , we are content to admitt them . According to that description that Philosophers ordinarily do make of them , ( and especially the moderne ) we can by no meanes giue way vnto them . I confesse ingenuously , I vnderstand not what they meane by them ; and I am confident , that neither do they . For the very notion , that theire first wordes seeme to expresse of them , they contradict againe , before they make an end of describing what they are . They will haue them to be reall Entities or Thinges , distinct from the bodies they accompany : and yet , they deny them a subsistence or self being ; saying they do but inhere in theire subiect , which supporteth them ; or which is all one , that their being is a dependence of a subiect . If they will reflect vpon what they say , and make theire thoughts and theire wordes agree ; they will find , that the first part of theire description , maketh them complete substances ; which afterwardes , in wordes they flattely deny : and it is impossible to reconcile these two meaninges . A reall Entity or thing , must necessarily haue an Existence or Being of its owne : which they allow them . And whatsoeuer hath so ; becometh a substance : for it subsisteth by its owne Existence ; or , ( to say plainer ) is what it is by its owne Being ; and needeth not the existence of an other thing to giue it a Being . And then presently to say that it doth not subsist of it selfe ; or that it requireth the subsistence of a substance , to make it Bee ; is a pure contradiction to the former . This ariseth from a wrong notion they make to themselues of substance , existence and subsistence : and from theire not consulting sufficiently with theire owne thoughts , as well as studying in bookes . They meete there with different termes ; by helpe of which , they keepe themselues from contradiction in wordes , but not in effect . If the termes were rightly conceiued , and notions duely fitted to them , ( which requireth deepe meditation vpon the thinges themselues , and a braine free from all inclination to siding , or affection to opinions for the authors sakes , before they be well vnderstood and examined ) many of those disputes would fall to the ground , in which oftentimes both sides loose themselues , and the question , before they come to an end . They are in the darke before they are aware : and then , they make a noise , onely with termes ; which like too heauy weapons that they can not weild , do carry theire stroakes beyond theire ayme . Of such nature , are the qualities and moodes , that some moderne Philosophers haue so subtilised vpon . And in that sense , we vtterly deny them : which being a question appertaining to Metaphysickes , it belongeth not to our present purpose to ingage our selues further in it . 2 But , as they are ordinarily vnderstood in common conuersation , we allow them . And our worke is but to explicate and shew the particulars in retaile , of what men naturally speake in grosse . For that , serueth theire turne to know what one an other meaneth : whereas , it belongeth onely vnto a Philosopher , to examine the causes of thinges . Others , are content with the effects : and they speake truly and properly when they designe them . As for example : when they say that fire burneth by a quality of heate that it hath , or that a deye is square by the quality of a cubicall figure that is in it ; they speake as they should do . But if others will take occasion vpon this , to lett theire vnderstanding giue a Being vnto these qualities , distinct from the substances in which they conceiue them ; there they misse . If we consider the same man hungry , or thirsty , or weary , or sleepy , or standing , or sitting ; the vnderstanding presently maketh within it selfe , reall thinges of sleepe , hunger , thirst , wearinesse , standing , and sitting . Whereas indeed , they are but different affections or situations of the same body . And therefore we must beware of applying these notions of our mind , to the thinges as they are in themselues : as much as we must , of conceiuing those partes to be actually in a continued quantity , whereof we can frame actually distinct notions in our vnderstanding . But as , when ordinary men say , that a yard containeth three feete ; it is true in this sense , that three feete may be made of it ; but that whiles it is a yard , it is but one quantity or thing , and not three thinges : so , they who make profession to examine rigorously the meaning of wordes , must explicate in what sense it is true that heate and figure ( our former examples ) are qualities : for such we grant them to be ; and in no wise do contradict the common manner of speech ; which entereth not into the Philosophicall nature of them . Wee say then , that qualities are nothing else but the proprieties , or particularities wherein one thing differeth from an other . And therefore Logicians , call substantiall differencies , substantiall qualities : and say , they are praedicated in Quale quid . But the Praedicament of Quality , is ordered by Aristotle to conclude in it those differences of thinges , which are neither substantiall nor quantitatiue , and yet are intrinsecall and absolute . And so , that which the vnderstanding calleth heate , and maketh a notion of , distinct from the notion of the fire from whence it issueth to burne the wood that is neere it ; is nothing else , in the fire , but the very substance of it in such a degree of rarity ; or a continuall streame of partes issuing out of the maine stocke of the same fire , that entereth into the wood , and by the rarity of it maketh its way through euery litle part , and diuideth them . All which actions , are comprised by the vnderstanding , vnder one notion of burning : and the power , ( which is fire it self ) to doe these actions , vnder one notion of the quality of heate : though burning in effect , and explicated Philosophically , be nothing else but the continuance of those materiall motions we haue euen now described . In like manner , the cubicall figure of a deye , is nothing else but the very body of the deye it selfe , limited by other bodies from being extended beyond those dimensiōs it hath : and so the quality of figure or squarenesse , which in common speech is said to be in it ; is truly , the substance it selfe , vnder such a consideration as is expressed by that word . But to come to our question , 3 vpon the decision of which dependeth the fate of all the fictitious Entities , which in the schooles are termed qualities . The cheife motiues that persuade light to be one of those ; may , to my best remembrance , be reduced to fiue seuerall heades . The first is , that it illuminateth the ayre in an instant , and therefore , can not be a body : for a body requirreth succession of time to mooue in : whereas , this seemeth to spread it selfe , ouer the whole hemisphere in an instant ; for as farre as the sunne is distant from vs , he no sooner raiseth his head aboue our horizon , but his dartes are in our face : and generally , no imagination can be framed , of any motion it hath in its dilatation . The next is ; that whereas no body can admitt an other into its place , without being remooued away it selfe , to leaue that roome vnto the aduenient one ; neuerthelesse , plaine experience sheweth vs dayly , that two lights may be in the same place ; and the first is so farre from going away att the coming of the second , that the bringing in of a second candle , and setting it neere the first , encreaseth the light in the roome ; which diminisheth againe when the second is remooued away . And by the same reason ; if light were a body , it should driue away the ayre ( which is likewise a body ) wheresoeuer it is admitted : for within the whole sphere of the irradiation of it , there is no point wherein one may sett their eye , but light is found . And therefore ; if it were a body , there would be no roome for ayre in that place which light taketh vp . And likewise , we see that it penetrateth all solide bodies , ( and particularly glasse , ) as experience sheweth , in wood , stone , mettals , and any other body whatsoeuer , if it be made thinne enough . The third argument , why light can not be a body , is , that if it were so , it can be none other but fire , which is the subtilest , and most rarifyed of all bodies whatsoeuer . But if it be fire , then it can not be without heate : and cōsequently , a man could not feele cold in a sunne-shining day . The contrary of which is apparent all winter long ; whose brighest dayes oftentimes proue the coldest . And Galilaeus with diuers others since , did vse from the sunne to gather light in a kind of stone that is found in Italy ( which is therefore by them called , la calamita della luce ) and yet no heate appeared in it . A glow worme will giue light to read by , but not to warme you any whitt att all . And it is said , that diamonds and carbuncles will shine like fire in the greatest darkes ; yet no man euer complained of being serued by them , as the foolish Satyre was by kissing of a burning coale . On the contrary side ; if one consider how great heates may be made without any light att all , how can one be perswaded that light and heate shoud be the same thing , or indeed any whitt of kinne ? The fourth motiue to induce vs to beleeue that light can not be a body ; is the suddaine extinction of it , when any solide body cometh betweene the fountaine of it , and the place where he sendeth his beames . What becometh of that great expansion of light that shined all about , when a cloud interposeth it selfe betweene the body of the sunne and the streames that come from it ? Or when it leaueth our horizon to light the other world ? His head is no sooner out of our sight ; but att the instant all his beames are vanished . If that which filleth so vast a roome were a body , some thing would become of it : it would att least be changed to some other substance ; and some relikes would be left of it ; as when ashes remaine of burned bodies : for nature admitteth not the annihilation of any thing . And in the last place ; we may conceiue that if light were a body , it would be shaken by the windes , and by the motion of the ayre ; and wee should see it quauer in all blustering weather . Therefore , summing vp all we haue said ; it seemeth most improbable , and indeed wholy impossible , that light should be a body ; and consequently , must haue his place among qualities . 4 But on the other side ; before we apply ourselues to answere these obiections , lett vs take a short suruay of those inducements , that preuayle with vs to beleeue light a body , notwithstanding so forcible oppositions . I admitt so farre of the third argument , as to allow light to be fire : for indeed it can not be imagined to be anything else ; all properties agreeing so fully betweene them . But withall I must adde ; that it is not fire in euery forme , or fire ioyned with euery substance , that expresseth it selfe by light ; but it is fire extremely dilated , and without mixture of any other grosse body . Lett mee hold a piece of linnen or paper , close by the flame of a candle , and by litle , and litle remooue it further and further of ; and me thinkes my very eyes tell me , that there is vpon the paper some part of that which I see in the candle ; and that it groweth still lesse and lesse like as I remooue the paper further from it : so that , if I would beleeue my sense ; I should beleeue it as very a body vpon the paper , as in the candle ; though enfeebled , by the laxity of the channell in which it floweth . And this seemeth to be strengthened , by the consideration of the aduersaries position : for if it were a quality ; then , seeing it hath no contrary to destroy or stoppe it , it should still produce an equall to it selfe , without end or growing feeble , whensoeuer it meeteth with a subiect capable to entertayne it , as ayre is . The better to apprehend how much this faint resemblance of flame vpon the paper , 5 maketh for our purpose ; lett vs turne the leafe , and imagine in our owne thoughts , after what fashion that fire which is in the flame of a litle candle , would appeare vnto vs , if it were dilated and stretched out to the vtmost extent , that excesse of rarity can bring it vnto . Suppose that so much flame , as would fill a cone of two inches height and halfe an inch diameter should suffer so great an expansion as to replenish with his light body a large chamber : and then , what can we imagine it would seeme to be ? How would the continuall driuing it into a thinner substance , as it streameth in a perpetuall flood from the flame , seeme to play vpon the paper ? And then iudge whether it be likely to be a body or no , when our discourse suggesteth vnto vs , that if it be a body , those very appearances must follow , which our eyes giue vs euidence are so in effect . If gold beaten into so ayery a thinnenesse as we see guilders vse , doth remaine still gold notwithstanding the wonderfull expansion of it : why shall we not allow , that fire dilated to his vtmost periode , shall still remaine fire ; though extremely rarifyed beyond what is was ? We know that fire is the rarest and the subtilest substance that nature hath made among bodies ; 6 and we know likewise , that it is engendered by the destroying and feeding vpon some other more grosse body : lett vs then calculate , when the oyle , or tallow , or waxe of a candle , or the bulke of a fagott or billet , is dilated and rarifyed to the degree of fire ; how vast a place must it take vp ? To this lett vs adde what Aristotle teacheth vs ; that fire is not like a standing poole , which continueth full with the same water ; and as it hath no wast , so hath it no supply : but it is a fluent and brookelike current . Which also we may learne , out of the perpetuall nutriment it requireth : for a new part of fewell , being conuerted into a new part of fire ( as we may obserue , in the litle atomes of oyle , or melted waxe , that continually ascend apace vp the weeke of a burning candle or lampe ) of necessity the former must be gone to make roome for the latter ; and so , a new part of the riuer is continually flowing . Now then , this perpetuall fluxe of fire , being made of a grosse body that so rarifyed will take vp such a vast roome ; if it dye not att the instant of its birth , but haue some time to subsist ( be it neuer so short , ) it must needes runne some distance from the fountaine whence it springeth . Which if it do ; you neede not wonder , that there should be so great an extent of fire as is requisite to fill all that space which light replenisheth ; nor , that it should be still supplyed with new , as fast as the cold of the ayre killeth it : for considering that flame is a much grosser substance then pure fire , ( by reason of the mixture with it , of that viscous oyly matter , which being drawne out of the wood and candle , serueth for fewell to the fire , and is by litle and litle conuerted into it ; ) and with all reflecting vpon the nature and motion of fire , ( which is , to dilate it selfe extremely , and to fly all about from the center to the circumference ; ) you can not choose but conceiue , that the pure fire struggling to breake away from the oyly fewell ( which is still turning into new fire ) doth att length free his winges from that birdlime , and then flyeth abroad with extreme swiftnesse , and swelleth and dilateth it selfe to a huge bulke , now that it hath gotten liberty ; and so filleth a vast roome ; but remaineth still fire till it dye : which it no sooner doth , but it is still supplyed with new streames of it , that are continually strained , and as it were squeesed , out of the thicke flame , which did imprison it , and kept it within it ; till growing fuller of fire then it could containe ( by reason of the continuall attenuating the oyly partes of it , and conuerting them into fire ) it giueth liberty vnto those partes of fire , that are next the superficies , to fly whither theire nature will carry them . And thus , discourse would informe a blind man ( after he hath well reflected on the nature of fire ) how it must needes fill a mighty extent of place ; though it haue but a narrow begining att the spring-head of it : and that there , by reason of the condensation of it , and mixture with a grosser body , it must needes burne other bodies : but that when it is freed from such mixture , and suffereth an extreme expansion , it can not haue force to burne , but may haue meanes to expresse it selfe to be there present by some operation of it vpon some body that is refined and subtilised enough to perceiue it . And this operation , a seeing man , will tell you is done vpon his eyes , ( whose fittenesse to receiue impression from so subtile an Agent , Anatomistes will teach you . ) And I remember , how a blind schoolemaster that I kept in my house to teach my children , ( who had extreme subtile spirits , and a great tendernesse through his whole body ; and mett with few distractions , to hinder him from obseruing any impression , neuer so nicely made vpon him ) vsed often to tell me , that he felt it very perceptibly in seuerall partes of his body ; but especially in his braine . But to settle vs more firmely in the persuasion of light his being a body ( and consequently fire ; 7 ) lett vs consider that the properties of a body , are perpetually incident to light ; looke what rules a ball will keepe in its reboundes ; the same , doth light in its reflexions : and the same demonstration , doth alike conuince the one and the other . Besides , light is broken like a body ; as when it is snapped in pieces by a tougher body . It is gathered together into a litle roome , by looking or burning glasses ; as water is , by ordering the gutters of a house so as to bring into one cisterne , all that raineth dispersedly vpon the whole roofe . It is seuered and dispersed by other glasses ; and is to be wrought vpon , and cast hither and thither , att pleasure ; all , by the rule of other bodies . And what is done in light , the same will likewise be done in heate , in cold , in wind , and in sound . And the very same instruments , that are made for light ; will worke their effects in all these others , if they be duly managed . So that certainely , were it not for the authority of Aristotle and of his learned followers , that presseth vs on the one side ; and for the seemingnesse of those reasons we haue already mentioned , which persuadeth vs on the other side ; our very eyes would carry vs by streame into this consent , that light is no other thing but the nature and substance of fire , spred farre and wide , and freed from the mixture of all other grosse bodies . Which will appeare yet more euident in the solutions of the oppositions we haue brought against our owne opinion : for in them there will occurre other arguments of no lesse importance to prooue this verity , then these we haue already proposed . THE SEVENTH CHAPTER . Two obiections answered against light being fire ; with a more ample proofe of its being such . HAVING then said thus much to persuade vs of the corporeity of this subtile thing , 1 that so queintly playeth with our eyes : wee will in the next place examine those obiections that at the beginning we did sett downe against its being a body : and if after a through discussion of them , we find they do in truth conclude nothing of what att the first sight they beare so great a shew of ; but that we shall be able , perfectly to solue and enerue their force ; no body will thinke it rashnesse in vs to craue leaue of Aristotle that we may dissent from him in a matter that he hath not looked to the bottome of ; and whose opinion therein , can not be defended from plaine contradictions and impossibilities . It is true , neuer any one man looked so farre as he into the bowels of nature ; he may rightly be termed the Gemus of it ; and whosoeuer followeth his principles in the maine , can not be led into error : but we must not beleeue , that he , or any man else that relyeth vpon the strength and negotiation of his owne reason , euer had a priuiledge of infallibility entayled to all he said . Lett vs then admire him for what he hath deliuered vs : and where he falleth short , or is weary in his search , and suffereth himselfe to be borne downe by popular opinions against his owne principles ( which happeneth very seldome to him ) lett vs seeke to supply and relieue him . But to pursue our intent : wee will begin with answering the third obiection ; which is , that if light were fire , it must heat as well as enlighten where it shineth . There is no doubt but it doth so : as is euident by the weather glasses , and other artificiall musicall instruments ( as organs and virginals that played by themselues ) which Cornelius Drebbel ( that admirable master of mechanikes ) made to shew the king . All which , depended vpon the rarefaction and condensation of some subtile body , conserued in a cauity within the bulke of the whole instrument : for as soone as the sunne shined , they would haue motion and play their partes . And there is no doubt but that grew out of the rarefaction of the subtile liquor he made vse of , which was dilated , as soone as the ayre was warmed by the sunne beames . Of whose operation , it was so sensible , that they no sooner left the horizon , but its motion ceased . And if but a cloude came betweene the instrument and them , the musike would presently goe slower time . And the antient miracle of Memnons statue , seemeth to be a iuggling of the Aehiopian Priests , made by the like inuention . 2 But though he and they found some spirituall and refined matter , that would receiue such notable impressions , from so small alterations of temper . Yet it is no wonder that our grosse bodies are not sensible of them , for we can not feele heate , vnlesse it be greater then that which is in our sense . And the heate there , must be in proportion to the heate of our blood : which is in a high degree of warmeth . And therefore it is very possible that an exceeding rarifyed fire , may cause a farre lesse impression of heate then we are able to feele . Consider , how if you sett pure spiritt of wine on fire , and so conuert it into actuall flame ; yet it will not burne , nor scarce warme your hand : and then , can you expect , that the light of a candle , which filleth a great roome , should burne or warme you as farre as it shineth ? If you would exactly know what degree of heate , and power of burning , that light hath , which ( for example ) shineth vpon the wall in a great chamber , in the middest whereof there standeth a candle : doe but calculate , what ouerproportion of quantity all the light in the whole roome beareth , to the quantity of the litle flame att the toppe of the candle ; and that is the ouerproportion of the force of burning which is in the candle , to the force of burning which is in so much light att the wall as in extension is equall to the flame of the candle . Which when you haue considered you will not quarrell att it s not warming you att that distance ; although you grant it to be fire , streaming out from the flame as from the spring that feedeth it , and extremely dilated ( according to the nature of fire , when it is att liberty ) by going so farre , without any other grosse body to imprison or clogge it . It is manifest , that this rule of examining the proportion of burning in so much of the light , as the flame is , ( by calculating the proportion of the quantity or extension of all the light in the roome to the extension of the flame of the candle , and then comparing the flame of the candle , to a part of light equall in extension vnto it ) is a good and infallible one , if we abstract from accidentall inequalities : since , both the light and the flame , are in a perpetuall fluxe ; and all the light , was first in the flame ; which is the spring , from whence it continually floweth . As in a riuer wherein euery part runneth with a settled streame ; though one place be straighter , and an other broader ; yet of necessity , since all the water that is in the broad place came out of the narrow ; it must follow that in equall portions of time there is no more water , where it hath the liberty of a large channell , then where the bankes presse it into a narrower bed , so that there be no inequalities in the bottome . In like manner , if in a large stoue , a basen of water be conuerted into steame ; that rarifyed water which then filleth the whole stoue , is no more then what the basen contained before : and consequently , the power of moistening which is in a footes extension ( for example ) of the stoue wherein that steame is , must be in proportion to the vertue of wetting in the footes extension of water ; as the quantity of that great roome which the steame filleth , is to the quantity of the water contained in the basin : for although the rarifyed water be not in euery least part of that great place it seemeth to take vp ; by reason that there is ayre , in which it must swimme . Yet the power of wetting that was in the basin of water , is dilated through the whole roome , by the coniunction of the miste or dew to all the sensible partes of the ayre that is in the roome : and consequently the power of wetting , which is in any foote of that roome , is in a manner as much lesse then the power of wetting which was in the foote of water , as if the water were rarifyed to the quantity of the whole roome , and no ayre were left with it . And in the same manner , it fareth with dilated fire , as it doth with dilated water : with onely this difference peraduenture that fire groweth purer , and more towardes its owne nature by dilatation ; whereas water becometh more mixed and is carried from its nature by suffering the like effect . Yet dilated water will in proportion moisten more then dilated fire will burne : for the rarefaction of water , bringeth it neerer to the nature of ayre ( whose chief propriety is moisture , ) and the fire that accompanieth it when it raiseth it into steame , giueth it more powerfull ingression into what body it meeteth withall : whereas fire , when it is very pure , and att entire liberty to stretch and spread it selfe as wyde as the nature of it will carry it getteth no aduantage of burning by its mixture with ayre : and allthough it gaineth force by its purity , yet by reason of its extreme rarefaction it must needes be extremely fainte . But if by the helpe of glasses , you will gather into lesse roome that which is diffused into a great one ; and so condense it as much as it is ( for example ) in the flame of a candle ; then that fire , or compacted light , will burne much more forcibly then so much flame : for there is as much of it in quantity ( excepting what is lost in the carriage of it ; ) and it is held in together in as litle roome ; and it hath this aduantage besides , that it is clogged with no grosse body to hinder the actiuity of it . 3 It seemeth to me now , that the very answering this obiection , doth ( besides repelling the force of it ) euidently prooue that light is nothing but fire in his owne nature , and exceedingly dilated : for if you suppose fire , ( for example , the flame of a candle ) to be stretched out to the vtmost expansion that you may well imagine such a grosse body is capable of ; it is impossible it should appeare and worke otherwise , then it doth in light as I haue shewed aboue . And againe , we see plainely , that light gathered together burneth more forcibly then any other fire whatsoeuer , and therefore must needes be fire . Why then shall we not confidently conclude , that what is fire before it getteth abroade , and is fire againe when it cometh together , doth likewise remaine fire during all its iourney ? Nay euen in the iourney it selfe , we haue particular testimony that it is fire : for light returning backe from the earth charged with litle atomes ( as it doth in soultry gloomy weather ) heateth much more then before ; iust as fire doth , when it is imprisoned in a dense body . 4 Philosophers ought not to iudge by the same rules that the common people doth . Their grosse sense , is all their guide : and therefore they can not apprehend any thing to be fire , that doth not make it selfe be knowne for such by burning them . But he that iudiciously examineth the matter ; and traceth the pedigree and periode of it ; and seeth the reason why in some circumstances it burneth , and in others it doth not ; is too blame , if he suffer himselfe to be led by others ignorance , contrary to his owne reason . When they that are curious in perfumes , will haue their chamber filled with a good sent in a hoat season , that agreeth not with burning perfumes , and therefore make some odoriferous water be blowne about it by their seruants mouthes that are dexterous in that Ministery , ( as is vsed in Spaine in the summer time ; ) euery one that seeth it done , though on a suddaine the water be lost to his eyes and touch , and is onely discernable by his nose ; yet he is well satisfyed that the sent which recreateth him , is the very water he saw in the glasse extremely dilated by the forcible sprouting of it out from the seruants mouth , and will by litle and litle fall downe and become againe palpable water as it was before ; and therefore doubteth not but it is still water whiles it hangeth in the ayre diuided into litle atomes . Whereas one that saw not the beginning of this operation by water , nor obserued how in the end it sheweth it selfe againe in water ; might the better be excused , if he should not thinke that what he smelled were water blowne about the ayre , nor any substance of it selfe ( because he neither seeth nor handleth it ) but some aduentitious quality he knoweth not how adhering to the ayre . The like difference is betweene Philosophers that proceede orderly in their discourses , and others that pay themselues with termes which they vnderstand not . The one , see euidence in what they conclude ; whiles the others guesse wildely att randome . I hope the Reader will not deeme it time lost from our maine drift , which we take vp thus in examples and digressions : 5 for if I be not much deceiued , they serue exceedingly to illustrate the matter : which I hope I haue now rendred so plaine , as no man that shall haue well weighed it , will expect that fire dilated into that rarifyed substance which mankind ( who according to the different appearance of thinges to their sense , giueth different names vnto them ) calleth light , should burne like that grosser substance which from doing so they call fire ; nor doubt but that they may be the same thing more or lesse attenuated ; as leafe gold , that flyeth in the ayre as light as downe , is as truly gold as that in an ingott which being heauier then any other substance falleth most forcibly vnto the ground . What we haue said of the vnburning fire ( which we call light ) streaming from the flame of a candle ; may easily be applyed to all other lights depriued of sensible heat , whereof some appeare with flame , others without it : of the first sort of which , are the innoxious flames that are often seene on the haire of mens heads , and horses manes , on the mastes of shippes , ouer graues , and fatt marish groundes , and the like : and of the latter sort , are glow wormes , and the light conseruing stones , rotten wood , some kindes of fish and of flesh when they begin to putrify , and some other thinges of the like nature . Now to answere the second part of this obiection , that we dayly see great heates without any light , 6 as well as much light without any heat , and therefore light and fire can not be the same thing : you may call to mind , how dense bodies are capable of great quantities of rare ones ; and thereby , it cometh to passe that bodies which repugne to the dilatation of flame , may neuerthelesse haue much fire enclosed in them . As in a stoue ; let the fire be neuer so great , yet it appeareth not outwardes to the sight , although that stoue warme all the roomes neere it . So when many litle partes of heate are imprisoned in as many litle celles of grosse earthy substance , ( which are like so many litle stoues to them ) that imprisonement will not hinder them from being very hoat to the sense of feeling ( which is most perceptible of dense thinges . ) But because they are choaked with the closenesse of the grosse matter wherein they are enclosed , they can not breake out into a body of flame or light , so to discouer their nature : which ( as we haue said before ) is the most vnfitt way for burning ; for we see that light must be condensed , to produce flame and fire ; as flame must be , to burne violently . 7 Hauing thus cleared the third obiection , ( as I conceiue ; ) lett vs goe on to the fourth ; which requireth that we satisfy their inquisition , who aske what becometh of that vast body of shining light ( if it be a body ) that filleth all the distance betweene heauen and earth ; and vanisheth in a moment , as soone as a cloude or the moone interp●seth it selfe betweene the sunne and vs ; or that the sunne quitteth our hemisphere ? No signe att all remaineth of it after the extinction of it , as doth of all other substances ; whose destruction , is the birth of some new thing . Whither then is it flowne ? We may be persuaded that a mist is a corporeall substance , because it turneth to droppes of water vpon the twigges that it enuironeth : and so we might beleeue light to be fire , if after the burning of it out , we found any ashes remaining : but experience assureth vs , that after it is extinguished , it leaueth not the least vestigium behind it of hauing beene there . Now , before we answere this obiection , we will entreate our aduersary to call to minde , how we haue in our solution of the former , declared and proued that the light which ( for example ) shineth from à candle , is no more then the flame is , from whence it springeth , the one being condensed , and the other dilated ; ) and that the flame is in a perpetuall fluxe of consumption about the circumference , and of restauration att the center , where it sucketh in the fewell : and then , we will enquire of him , what becometh of that body of flame which so continually dyeth and is renewed , and leaueth no remainder behind it ; as well as he doth of vs , what becometh of our body of light , which in like manner is alwayes dying and alwayes springing fresh ? And when he hath well considered it , he will find that one answere will serue for both . Which is : that as the fire streameth out from the fountaine of it , and groweth more subtile by its dilatation , it sinketh the more easily into those bodies it meeteth withall : the first of which , and that enuironeth it round about , is ayre . With ayre then , it mingleth and incorporateth it selfe ; and by consequence , with the other litle bodies that are mingled with the ayre : and in them , it receiueth the changes which nature worketh ; by which , it may be turned into the other Elements , if there be occasion ; or be still conserued in bodies that require heate . Vpon this occasion , 8 I remember a rare experiment that a noble man of much sincerity , and a singular frind of mine , told me he had seene : which was , that by meanes of glasses made in a very particular manner , and artificially placed one by an other , he had seene the sunne beames gathered together , and precipitated downe into a brownish or purplish red pouder . There could be no fallacy in this operation : for nothing whatsoeuer , was in the glasses when they were placed and disposed for this intent : and it must be in the hoat time of the yeare ; else the effect would not follow . And of this Magistery , he could gather some dayes , neere two ounces in a day . And it was of a strange volatile nature : and would pierce and imprint his spirituall quality into gold it selfe ( the heauiest and most fixed body we conuerse withall ) in a very short time . If this be plainely so , without any mistaking ; then , mens eyes and handes may tell them what becometh of light when it dyeth , if a great deale of it were swept together . But from what cause soeuer this experience had its effect , our reason may be satisfyed with what we haue said aboue : for I confesse , for my part , I beleeue the appearing body might be some thing that came along with the sunne beames , and was gathered by them ; but not their pure substance . Some peraduenture will obiect those lampes , 9 which both auncient and moderne writers haue reported to haue been found in tombes and vrnes , long time before closed vp from mens repayre vnto them to supply them with new fewell : and therefore they beleeue such fires to feede vpon nothing ; and consequently , to be inconsumptible and perpetuall . Which if they be , then our doctrine that will haue light to be nothing but the body of fire perpetually flowing from its center , and perpetually dying ; can not be sound : for in time , such fires would necessarily spend themselues in light : although light be so subtile a substance that an exceeding litle quantity of fewell , may be dilated into a vast quantity of light . Yet still there would be some consumption ; which how imperceptible soeuer in a short time , yet after a multitude of reuolutions of yeares , it must needes discouer it selfe . To this I answere : that for the most part , the wittnesses who testify originally the stories of these lights , are such as a rationall man can not expect from them that exactnesse or nicety of obseruation , which is requisite for our purpose ; for they are vsually , grosse labouring people , who as they digge the ground for other intentions , do stumble vpon these lampes by chance before they are aware : and for the most part , they breake them in the finding ; and they imagine they see a glimpse of light , which vanisheth before they can in a manner take notice of it ; and is peraduanture but the glistering of the broken glasse or glased pott , which reflecteth the outward light as soone as by rummaging in the ground and discouering the glasse , the light striketh vpon it ; ( in such manner as some times a diamond by a certaine encountring of light in a dusky place , may in the first twincling of the motion , seeme to sparkle like fire : ) and afterwardes , when they shew their broken lampe , and tell their tale to some man of a pitch of witt aboue them , who is curious to informe himselfe of all the circumstances that may concerne such lights ; they straine their memory to answere him satisfactorily vnto all his demandes : and thus , for his sake they persuade themselues to remember what they neuer saw . And he againe on his side , is willing to helpe out the story a litle . And so , after awhile , a very formall and particular relation is made of it . As happeneth in like sort , in reporting of all strange and vnusuall thinges : which , euen those that in their nature abhorre from lying , are naturally apt to straine a litle and fashion vp in a handsome mould ; and almost to persuade themselues they saw more then they did : so innate it is vnto euery man , to desire the hauing of some preeminence beyond his neighbours ; be it but in pretending to haue seene some thing which they haue not . Therefore , before I engage my selfe in giuing any particular answere to this obiection of pretended inconsumptible lights , I would gladly see the effect certainely auerred and vndoubtedly proued : for , the testimonies which Fortunius Licetus produceth ( who hath been very diligent in gathering them , and very subtile in discoursing vpon them ; and is the exactest author that hath written vpon this subiect ) do not seeme vnto mee to make that certainty , which is required for the establishing of a ground in Philosophy . Neuerthelesse , if there be any certaine experience in this particular , I should thinke that there might be some art by circulation of fewell , to maintaine the same light for a great company of yeares . But I should not easily be persuaded , that eyther flame or light could be made without any manner of consuming the body which serueth them for fewell . THE EIGHTH CHAPTER . An answere to three other obiections formerly proposed , against light being a substance . HAVING thus defended our selues from their obiections , 1 who would not allow light to be fire ; and hauing satisfyed their inquisition , who would know what becometh of it when it dyeth , if it be a body : we will now apply our selues to answere their difficulties , who will not lett it passe for a body , because it is in the same place with an other body ; as , when the sunne beames enlighten all the ayre , and when the seuerall lights of two distinct candles are both of them euery where in the same roome . Which is the substance of the second maine obiection . This of the iustling of the ayre , is easily answered thus ▪ that the ayre being a very diuisible body , doth without resistance yield as much place as is requisite for light . And that light , though our eyes iudge it diffused euery where , yet is not truly in euery point or atome of ayre : but to make vs see it euery where , it sufficeth that it be in euery part of the ayre which is as bigge as the blacke or sight of our eye ; so that we can not sett our eye in any position where it receiueth not impressions of light . In the same manner as perfumes : which though they be so grosse bodies that they may be sensibly wasted by the wind ; neuerthelesse , they do so fill the ayre , that we can putt our nose in no part of the roome , where a perfume is burned , but we shall smell it . And the like is of mistes ; as also of the sprouted water to make a perfume , which we mentioned aboue . But because pure discourses , in such small thriddes as these , do but weakly bind such readers as are not accustomed vnto them ; and that I woudl ( if it be possible ) render this treatise intelligible to euery rationall man , how euer litle versed in scholastike learning ( among whom I expect it will haue a fairer passage , then among those that are already deepely imbued with other principles : ) lett vs try if we can herein informe our selues by our sense , and bring our eyes for wittnesse of what we say . He then that is desirous to satisfy himselfe in this particular ; may putt himselfe in a darke roome , through which the sunne sendeth his beames by a cranie or litle hole in the wall ; and he will discouer a multitude of litle atomes flying about in that litle streame of light ; which his eye can not discerne , when he is enuironed on all sides with a full light . Then lett him examine , whether or no there be light in the middest of those litle bodies : and his owne reason will easily tell him , that if those bodies were as perspicuous as the ayre , they would not reflect vpon our eyes , the beames by which wee see them . And therefore , he will boldly conclude , that att the least such partes of them as reflect light vnto vs , do not admitt it , nor lett it sinke into them . Then let him consider the multitude of them ; and the litle distance betwixt one an other ; and how neuerthelesse they hinder not our sight ; but we haue it free to discouer all obiects beyond them , in what position soeuer we place our eye : and when he thus perceiueth that these opacous bodies , which are euery where , do not hinder the eye from iudging light to haue an equall plenary diffusion through the whole place that it irradiateth ; he can haue no difficulty to allow ayre , ( that is diaphanous , and more subtile farre then they , and consequently , diuisible into lesser atomes , and hauing lesser pores , giueth lesse scope vnto our eyes to misse light , then they do ) to be euery where mingled with light , though we see nothing but light , and can not discerne any breach or diuision of it . Especially , when he shall adde vnto this consideration ; that the subtile body which thus filleth the ayre , is the most visible thing in the world ; and that , whereby all other thinges are seene : and that the ayre which it mingleth it selfe with , is not at all visible , by reason of the extreme diaphaneity of it , and easy reception of the light into euery pore of it without any resistance or reflection : and that such is the nature of light , as it easily drowneth an obscure body , if it be not too bigge : and not onely such , but euen other light bodies : for so we know as well the fixed starrs as the planets , are concealed from our sight , by neerenesse to the sunne ; neither the lightnesse of the one , nor the bignesse of the other , preuailing against the darkening of an exuperant light : and we haue dayly experience of the same , in very pure chrystall glasses , and in very cleare water ; which though we can not discerne by our sight , if they be in certaine positions ; neuerthelesse , by experience we find that they reflect much light , and consequently haue great store of opacous partes : and then he can not choose but conclude , that it is impossible , but light should appeare as it doth , to be euery where , and to be one continued thing ; though his discourse withall assure him it is euery where mingled with ayre . 2 And this very answere I thinke will draw with it by consequence , the solution of the other part of the same obiection ; which is , of many lights ioyning in the same place ; and the same is likewise , concerning the images of colours euery where crossing one an other without hinderance . But to raise this contemplation a straine higher ; lett vs consider , how light being the most rare of all knowne bodies , is of its owne nature ( by reason of the diuisibility that followeth rarity ) diuisible into lesser partes then any other ; and particularly then flame ; which being mixed with smoake and other corpulency , falleth very short of light . And this , to the proportion in which it is more rare then the body it is compared vnto . Now a great Mathematician hauing deuised how to measure the rarefaction of gunnepowder into flame , found the diameter to times encreased ; and so concluded , that the body of the flame , was in proportion to the body of the gunnepowder it was made of , as 125000 is to one . Wherefore , by the immediately proceeding consequence , we find that 125000 partes of flame may be couched in the roome of one least part of gunnepowder , and peraduenture , many more , considering how porous a body gunnepowder is . Which being admitted , it is euident that although light were as grosse as the flame of gunnepowder , and gunnepowder were as solide as gold ; yet there might passe 125000 rayes of light , in the space wherein one least part of gunnepowder might be contained : which space , would be absolutely inuisible vnto vs , and be contained many times in the bignesse of the sight of a mans eye . Out of which we may gather what an infinity of obiects may seeme vnto us to crosse themselues in the same indiuisible place , and yet may haue roome sufficient for euery one to passe his way , without hindering his fellow . Wherefore , seeing that one single light could not send rayes enough to fill euery litle space of ayre that is capable of light , and the lesse , the further it is from the flame ) it is obuious enough to conceiue , how in the space where the ayre is , there is capacity for the rayes of many candles . Which being well summed vp will take away the great admiration how the beames of light , though they be corporeall , can in such great multitudes , without hindering one an other , enter into bodies and come to our eye : and will shew , that it is the narrownesse of our capacities , and not the defect of nature , which maketh these difficulties seeme so great ; for she hath sufficiently prouided for all these subtile operations of fire ; as also for the entrance of it into glasse , and into all other solide bodies that are diaphanous ( vpon which was grounded the last instance the second obiection pressed : ) for all such bodies being constituted by the operation of fire ( which is alwayes in motion ) there must needes be wayes left for it both to enter in and to euaporate out . And this is most euident in glasse which being wrought by an extreme violent fire and swelling with it , as water and other thinges do by the mixture of fire ; must necessarily haue great store of fire in it selfe whiles it is boyling ; as we see by its being red hoat . And hence it is , that the workemen are forced to lett it coole by degrees in such relentinges of fire as they call their nealing heates ; least it should shiuer in pieces by a violent succeeding of ayre in the roome of the fire ; for that being of greater partes then the fire , would straine the pores of the glasse too soddainly , and breake it all in pieces to gett ingression : whereas in those nealing heates the ayre being rarer , lesser partes of it succeede to the fire , and leisurely stretch the pores without hurt . And therefore we neede not wonder that light passeth so easily through glasse ; and much lesse , that it getteth through other bodies ; seeing , the experience of Alchymistes doth assure vs that it is hard to find any other body so impenetrable as glasse . 3 But now to come to the answere of the first , and in appearance most powerfull obiection against the corporeity of light ; which vrgeth that his motion is performed in an instant , and therefore can not belong to what is materiall and clothed with quantity . Wee will endeauour to shew how vnable the sense is to iudge of sundry sortes of motions of Bodies , and how grossely it is mistaken in them . And then , when it shall appeare that the motion of light must necessarily be harder to be obserued then those others : I conceiue , all that is raised against our opinion by so incompetent a iudge , will fall flatt to the ground . First then , lett mee putt the reader in minde , how if euer he marked children when they play with firestickes , they mooue and whirle them round so fast , that the motion will cosen their eyes , and represent an entire circle of fire vnto them : and were it somewhat distant , in a darke night , that one played so with a lighted torch , it would appeare a constant wheele of fire without any discerning of motion in it . And then , lett him consider how slow a motion that is in respect of what it is possible a body may participate of : and he may safely conclude , that it is no wonder though the motion of light be not descryed , and that indeede no argument can be made from thence to prooue that light is not a body . But lett vs examine this consideration a litle further , and compare it to the motion of the earth or heauens : lett the appearing circle of the fire , be some three foote diameter , and the time of one entire circulation of it , be the sixtieth part of a minute ; of which minutes , there are 60. in an houre ; so that in a whole day , there will be but 86400. of these partes of time . Now the diameter of the wheele of fire being but of three foote , the whole quantity of space that it mooueth in that atome of time will be att the most 10. foote ; which is three paces and a foote : of which partes , there are neere eleuen millions in the compasse of the earth : so that if the earth be mooued round in 24. houres , it must go neere 130. times as fast as the boyes sticke doth , which by its swift motion deceiueth our eye . But if we allow the sunne , the moone , and the fixed starrs to moue ; how extreme swift must their flight be , and how imperceptible would their motion be in such a compasse as our sight would reach vnto ? And this being certaine , that whether the earth or they do moue , the appearances to vs are the same ▪ it is euident , that as now they can not be perceiued to moue ( as peraduenture they do not ; ) so it would be the very same in shew to vs , although they did moue . If the sunne were neere vs , and galloped att that rate ; surely we could not distinguish betweene the beginning and ending of his race : but there would appeare one permanent line of light from East to West , without any motion att all : as the torch seemeth to make , with so much a slower motion , one permanent immooueable wheele of fire . But contrary to this effect , we see that the sunne and starrs by onely being remooued further from our eyes , do cosen our sight so grossely that we can not discerne them to be mooued att all . One would imagine that so rapide and swift a motion , should be perceiued in some sort or other , ( which , whether it be in the earth , or in them , is all one to this purpose . ) Eyther we should see them change their places whiles we looke vpon them , as arrowes and birdes do when they fly in the ayre : or else , they should make a streame of light bigger then themselues , as the torch doth . But none of all this happeneth : lett vs gaze vpon them so long and so attentiuely that our eyes be dazeled with looking , and all that while they seeme to stand immooueable ▪ and our eyes can giue vs no account of their iourney till it be ended . They discerne it not whiles it is in doing : so that if we consult with no better cownsailour then them , we may wonder to see that body at night setting in the West , which in the morning we beheld rising in the East . But that which seemeth to be yett more strange , is , that these bodies mooue crosse vs , and neuerthelesse are not perceiued to haue any motion att all . Consider then how much easier it is for a thing that mooueth towardes vs , to be with vs before we are aware . A nimble fencer will put in a thrust so quicke , that the foile will be in your bosome , when you thought it a yard off ; because in the same moment you saw his point so farre distant , and could not discerne it to mooue towards you , till you felt the rude salutation it gaue you . If then you will compare the body of light with these others that thus deceiue vs in regard of motion ; you must needes agree it is much rashnesse to conclude it hath no motion , because we can not discerne the succession of it . Consider that it is the subtilest of all the bodies that God hath made . Examine the paths of it , which for the smallnesse of their thriddes , and the extreme diuisibility of them , and their pliant application of themselues to whatsoeuer hath pores , are almost without resistance . Calculate the strange multiplication of it , by a perpetuall momentary renouation of its streames . And cast with your selfe , with what extreme force it springeth out and flyeth abroad . And on the other side , reflect how all these thinges are directly opposite and contrary in those other great bodies , whose motion neuerthelesse appeareth not vnto us till it be done and past . And when you haue well weighed all this ; you must needes grant that they who in this case guide themselues meerely by what appeareth vnto their eyes , are ill iudgers of what they haue not well examined . 4 But peraduenture some who can not all of a soddaine be weaned from what their sense hath so long fed them with ; may aske yet further , how it chanceth that we haue no effects of this motion ? It sheweth not it selfe in the ayre , coming to us a farre of . It stayeth not a thought , or slackneth his speed in flying so vast a space as is from the sunne to vs. In fine there is no discouery of it . But if Galileus his conception be well grounded ; that lightning giueth vs an incling of its motion , beginning from a litle and encreasing to a greater : or if Monsieur des Cartes his opinion that it goeth slower in refraction , be true : we shall not neede to study long for an answere . But in Galileus his experience , it may be the breaking of the cloude which receiueth that succession of motion which we see : and no slownesse that light can acquire by the resistance of the refracting body , can be so greate as to make that difference of lines which Monsieur Des Cartes most ingeniously ( though I much doubt not truly ) hath applyed to yield the reason of refraction : as will appeare in our further discourse . Therefore , these being vncertaine ; we will , to shew the vnreasonablenesse of this question , suppose there may be some obseruable tardity in the motion of light ; and then aske of them , how we should arriue to perceiue it ? What sense should we employ in this discouery ? It is true , we are satisfyed that sound taketh vp time in coming to our eares : but it is , because our eyes are nimbler then they , and can perceiue a good way distant the carpenters axe falling vpon the timber that he heweth , or the fire flashing out of the canon , before they heare any newes of them : but shutt your eyes ; or enquire of a blind man ; and then neither you nor he can tell whether those soundes fill your eares att the very instant they were begotten , or haue spent some time in their iourney to you . Thus then our eyes instruct our eares . But is there any sense quicker then the sight ? or meanes to know speedier then by our eyes ? Or can they see light , or any thing else ; vntill it be with them ? We may then assuredly conclude , that its motion is not to be discerned as it cometh vpon vs ; nor it selfe to be perceiued , till its beames are in our eyes . But if there were any meanes to discouer its motion , surely it must be in some medium , through which it must struggle to gett , as fire doth through iron ; which encreasing there by degrees , att last ( when it is red hoat ) sendeth beames of light quite through the plate that att the first refused them passage . And it maketh to this purpose , that the lightconseruing stones which are gathered in Italy , must bee sett in the sunne for some while before they retaine light : and the light will appeare in them when they are brought backe into the darke , greater or lesser ( vntill they come to their vtmost periode ) according as they haue beene longer or a lesser while in the sunne . And our eyes the longer they remaine in the light , the more dazeled they are if they be suddainely passed into the darke . And a curious experiencer did affirme , that the likenesse of any obiect ( but particularly he had often obserued it of an iron grate ) if it be strongly enlightened will appeare to an other , in the eye of him that looketh strongly and steadily vpon it till he be dazeled by it ; euen after he shall haue turned his eyes from it . And the wheele of fire could neuer be made appeare vnto our eye by the whirling of the firesticke we euen now spoke of ; vnlesse the impression made by the fire from one place , did remaine in the eye a while after the fire was gone from the place whence it sent that ray . Whence it is euident , that light , and the pictures of obiects , do require time to settle and to vnsettle in a subiect . If then light maketh a greater impression with time , why should we doubt but the first cometh also in time ; were our sense so nimble as to perceiue it ? But then it may be obiected , 5 that the sunne would neuer be truly in that place in which vnto our eyes it appeareth to be : because that , it being seene by meanes of the light which issueth from it ; if that light required time to moue in , the sunne ( whose motion is so swift ) would be remooued from the place where the light left it , before it could be with vs to giue tidinges of him . To this I answere , allowing that peraduenture it may be so . Who knoweth the contrary ? Or what inconuenience would follow , if it be admitted ? Indeed , how can it be otherwise ? In refraction , we are sure it is so : and therefore att no time but when the sunne is perpendicularly ouer our heades , we can be certaine of the contrary allthough it should send its light to vs in an instant . Vnlesse happily the truth of the case should be , that the sunne doth not mooue about vs ; but we turne to his light : and then , the obiection also looseth its ayme . But the more we presse the quicknesse of light ; 6 the more we engage our selues in the difficulty why light doth not shatter the ayre in pieces , as likewise all solide bodies whatsoeuer : for the masters of naturall Philosophy do tell vs , that a softer thing with a great velocity , is as powerfull in effect when it giueth a blow , as a harder thing going slowly . And accordingly experience teacheth vs , that a tallow candle shott in a gunne , will goe through a brod or kill a man. Wherefore light hauing such an infinite celerity , should also haue an vnresistable force , to pierce and shatter , not onely the ayre , but euen the hardest bodies that are . Peraduenture some may thinke it reasonable to grant the consequence ( in due circumstances ) since experience teacheth vs that the congregation of a litle light by a glasse , will sett very solide bodies on fire , and will melt mettals in a very short space ; which sheweth a great actiuity ; and the great actiuity sheweth a great percussion , burning being effected by a kind of attrition of the thing burned . And the great force which fire sheweth in gunnes and in mines , being but a multiplication of the same , doth euidently conuince that of its owne nature , it maketh a strong percussion , when all due circumstances concurre . Whereas it hath but litle effect , if the due circumstances be wanting ; as we may obserue in the insensible burning of so rarifyed a body as pure spiritt of wine conuerted into flame . But we must examine the matter more particularly , and must seeke the cause why a violent effect doth not alwayes appeare , wheresoeuer light striketh ; for the which wee are to note that three thinges do concurre to make a percussion great . The bignesse , the density and the celerity of the body mooued . Of which three , there is only one in light ; to witt , celerity : for it hath the greatest rarity , and the rayes of it are the smallest parcels , of all naturall bodies . And therefore since only celerity is considerable in the account of lights percussions , we must examine what celerity is necessary to make the stroke of a ray sensible : first then we see that all the motes of the ayre , nay euen feathers and strawes , do make no sensible percussion when they fall vpon vs : therefore we must in light haue att the least a celerity that may be to the celerity of the straw falling vpon our hand ( for example , ) as the density of the straw is to the density of light , that the percussion of light may be in the least degree sensible . But let vs take a corne of gunnepowder insteede of a straw ( betweene which there can not be much difference ) and then putting that the density of fire , is to the density of gunnepowder as 1. to 125000 ; and that the density of the light we haue here in the earth , is to the density of that part of fire which is in the sunnes body , as the body of the sunne is to that body which is called Orbis magnus , ( whose semidiameter is the distance betweene the sunne and the earth ▪ ) which must be in subtriple proportion of the diameter of the sunne to the diameter of the great orbe : it followeth that 125000. being multiplyed by the proportion of the great orbe vnto the sunne ( which Galileo telleth vs is as 106000000. vnto one ) will giue a scantling of what degree of celerity light must haue more then a corne of gunnepouder , to recompence the excesse of weight which is in a corne of gunnepouder , aboue that which is in a ray of light , as bigge as a corne of gunnepouder . Which will amount to be much greater then the proportion of the semidiater of Orbis magnus , to the semidiater of the corne of gunnepouder : for if you reckon 5. graines of gunnepouder to a barley cornes breadth , and 12. of them in an inch , and 12. inches in a foote , and 3. feete in a pace , and 1000. paces in a mile , and 3500. miles in the semidiameter of the earth , and 1208. semidiameters of the earth , in the semidiameter of the Orbis magnus , there will be in it but 9132480000000. graines of gunnepouder ; whereas the other calculation maketh light to be 13250000000000. times raver then gunnepouder ; which is almost tenne times a greater proportion then the other . And yet this celerity supplyeth but one of the two conditions wanting in light to make its percussions sensible , namely density . Now because the same velocity , in a body of a lesser bulke , doth not make so great a percussion as it doth in a bigger body ; and that the littlenesse of the least partes of bodies followeth the proportion of their rarity : this vast proportion of celerity must againe be drawne into it selfe , to supply for the excesse in bignesse that a corne of gunnepouder hath ouer an atome of light : and the product of this multiplication will be the celerity required to supply for both defects . Which euidently sheweth , it is impossible that a ray of light should make any sensible percussion , though it be a body . Especially considering that sense neuer taketh notice of what is perpetually done in a moderate degree . And therefore , after this minute looking into all circumstances , we neede not haue difficulty in allowing vnto light the greatest celerity imaginable , and a percussion proportionate to such a celerity in so rare a body ; and yett not feare any violent effect from its blowes : vnlesse it be condensed , and many partes of it be brought together to worke as if they were but one . As concerning the last obiection ; 7 that if light were a body , it would be fanned by the wind : wee must first consider what is the cause of a thinges appearing to be mooued : and then examine what force that cause hath in light . As for the first part ; we see that when a body is discerned now in one place , now in an other , then it appeareth te be mooued . And this we see happeneth also in light ; as when the sunne or a candle is carried or mooueth , the light thereof in the body of the candle or sunne seemeth to be mooued along with it . And the likes is in a shining cloud or comete . But to apply this to our purpose : wee must note that the intention of the obiection is , that the light which goeth from the fire to an opacous body farre distant without interruption of its continuity , should seeme to be iogged or putt out of its way , by the wind that crosseth it . Wherein the first fayling is , that the obiectour conceiueth light to send species vnto our eye from the middest of its line : whereas with a litle consideration he may perceiue , that not light is seene by vs but that which is reflected from an opacous body to our eye : so that the light he meaneth in his obiection , is neuer seene att all . Secondly ; it is manifest that the light which stricketh our eye , doth strike it in a straight line ; and seemeth to be att the end of that straight line , wheresoeur that is ; and so can neuer appeare to be in an other place : but the light which wee see in an other place , wee conceiue to be an other light . Which maketh it againe euident , that the light can neuer appeare to shake , though wee should suppose that light may be seene from the middle of its line ; for no part of wind or ayre can come into any sensible place in that middle of the line , with such speede that new light from the source doth not illuminate it sooner then it can be seene by vs : wherefore it will appeare to vs illuminated as being in that place : and therefore , the light can neuer appeare shaken . And lastly , it is easier for the ayre or wind to destroy the light , then it is to remooue it out of its place : wherefore , it can neuer so remoue it out of its place , as that we should see it in an other place . But if it should remooue it , it would wrappe it vp within it selfe and hide it . 8 In conclusion ; after this long dispute concerning the nature of light : if we consider well what hath beene said on both sides ( to which much more might be added , but that we haue already trespassed in length , and I conceiue , enough is said to decide the matter ) an equall iudge will find the ballance of the question to hang vpon these termes : that , to proue the nature of light to be materiall and corporeall , are brought a company of accidents well knowne to be the proprieties of quantity or bodies ; and as well knowne to be in light . Euen so farre as that it is manifest , that light in its begining before it be dispersed , is fire ; and if againe it be gathered together , it sheweth it selfe againe to be fire . And the receptacles of it , are the receptacles of a body : being a multitude of pores ; as the hardnesse and coldnesse of transparent thinges , do giue vs to vnderstand ; of which we shall hereafter haue occasion to discourse . On the contrary side , whatsoeuer arguments are brought against lights being a body , are onely negatiues . As , that we see not any motion of light ; that we do not discerne , where the confines are betweene light and ayre ; that we see not roome for both of them , or for more lights to be together ; and the like : which is to oppose negatiue proofes against affirmatiue ones ; and to build a doctrine vpon the defect of our senses ; or vpon the likenesse of bodies which are extremely vnlike , expecting the same effects from the most subtile as from the most grosse ones . All which , together with the autority of Aristotle and his followers , haue turned light into darknesse , and haue made vs almost deny the light of our owne eyes . 9 Now then , to take our leaue of this important question : lett vs returne to the principles from whence we began , and consider ; that seeing fire is the most rare of all the Elements , and very dry : and that out of the former it hath that it may be cutt into very small pieces ; and out of the latter , that it conserueth its owne figure , and so is apt to diuide , whatsoeuer fluide body : and ioyning to these two principles , that it multiplyeth extremely in its source . It must of necessity follow that it shooteth out in great multitudes , litle small partes into the ayre and into other bodies circūfused , with great dilatation , in a sphericall manner . And likewise that these litle partes are easily broken ; and new ones , still following the former , are still multiplyed in straight lines from the place where they breake . Out of which it is euident , that of necessity it must in a manner fill all places ; and that no sensible place is so litle , but that fire will be found in it , if the medium be capacious . As also , that its extreme least partes will be very easily swallowed vp in the partes of the ayre , which are humide ; and by their enfolding , be as it were quite lost ; so as to loose the appearance of fire . Againe that in its reflections , it will follow the nature of grosser bodies , and haue glidinges like them ; which is that , we call refractions . That , litle streaminges from it will crosse one an other in excessiue great numbers , in an vnsensible part of space , without hindering one an other . That its motion will be quicker then sense can iudge of ; and therefore , will seeme to mooue in an instant , or to stand still as in a stagnation . That if there be any bodies so porous with litle and thicke pores ; as that the pores arriue neere vnto equalling the substance of the body ; then , such a body will be so filled with these litle particles of fire , that it will appeare as if there were no stoppe in its passage , but were all filled with fire ; and yet , many of these litle partes will be reflected . And whatsoeuer qnalities else we find in light , we shall be able to deriue them out of these principles , and shew that fire must of necessity doe what experience teacheth vs that light doeth . That is to say in one word , it will shew vs that fire is light . But if fire be light , then light must needes be fire . And so we leaue this matter . THE NINETH CHAPTER . Of Locall Motion in common . THOVGH in the fifth chapter , 1 we made onely earth the pretender in the controuersy against fire for superiority in actiuity ; ( and in very truth , the greatest force of grauity doth appeare in those bodies which are eminently earthy : ) neuerthelesse , both water and ayre ( as appeareth out of the fourth chapter of the Elements ) do agree with earth in hauing grauity . And grauity , is the chiefe vertue to make them efficients . So that vpon the matter , this plea is common to all the three Elements . Wherefore , to explicate this vertue , whereby these three weighty Elemēts do worke ; lett vs call to minde what we said in the beginning of the last chapter concerning locall motion : to witt that according as the body mooued , or the diuider did more and more enter into the diuided body ; so , it did ioyne it selfe to some new partes of the medium or diuided body , and did in like manner forsake others . Whence it happeneth that in euery part of motion , it possesseth a greater part of the medium then it selfe can fill att once . And because by the limitation and confinednesse of euery magnitude vnto iust what it is , and no more ; it is impossible that a lesser body should att once equallise a greater . It followeth that this diuision or motion whereby a body attaineth to fill a place bigger then it selfe , must be done successiuely : that is , it must first fill one part of the place it mooueth in , then an other ; and so proceede on , till it haue measured it selfe with euery part of the place from the first beginning of the line of motion to the last periode of it where the body resteth . By which discourse it is euident , that there can not in nature be a strength so great as to make the least or quickest mooueable that is , to passe in an instāt , or all together , ouer the least place that can be imagined : for that would make the mooued body ( remaining what it is , in regard of its biggenesse ) to equallise ad fitt a thing bigger then it is . Therefore it is manifest , that motion must consist of such partes as haue this nature ; that whiles one of them is in being , the others are not yet : and as by degrees euery new one cometh to be ; all the others that were before , do vanish and cease to be . Which circumstance accompanying motion , we call succession . 2 And whatsoeuer is so done , is said to be done in time : which is the common measure of all succession , for , the change of situation of the starrs , but especially of the sunne and moone , is obserued more or lesse by all mākind : and appeareth alike to euery man : and ( being the most knowne , constant , and vniforme succession that men are vsed vnto ) is as it were by nature it selfe sett in their way and offered vnto them as fittest to estimate and iudge all other particular successions , by comparing them both to it , and among themselues by it . And accordingly we see all men naturally measure all other successions , and expresse their quantities , by comparing them to the reuolutions of the heauens ; for dayes , houres , and yeares , are nothing else but they , or some determinate partes of them : vnto some of which , all other motions and successions must of necessity be referred , if we will measure them . And thus we see how all the mystery of applying time vnto particular motions , is nothing else but the considering how farre the Agent that mooueth the sunne , causeth it to go on in its iorney , whiles the Agent that mooueth a particular body , causeth it to performe its motion . 3 So that it is euident , that velocity is the effect of the superproportion of the one Agent ouer a certaine medium , in respect of the proportion which an other Agent hath to the same medium . And therefore , velocity is a quality by which one succession is intrinsecally distinguished from an other : though our explication , vseth to include time in the notions of velocity and tardity . Velocity then , is the effect ( as we said ) of more strength in the Agent . And hauing before expressed , that velocity is a kind of density ; wee find that this kind of density is an excellency in succession ; as permanent density , is an excellency in the nature of substance , though an imperfection in the nature of quantity ( by which we see , that quantity is a kind of base alloy added to substance . ) And out of this it is euident , that by how much the quicker the motion is in equall mediums , by so much the agent is the perfecter which causeth it to be so quicke . Wherefore , if the velocity should ascend so much as to admitt no proportion betweene the quicknesse of the one and the tardity of the other , all other circumstances being euen , excepting the difference of the agents ; then there must be no proportion betweene the agents . Nor indeed can there be any proportion betweene them though there were neuer so great differences in other circumstances , as long as those differences be within any proportion . And consequently , you see that if one agent be supposed to mooue in an instant , and an other in time ; whatsoeuer other differences be in the bodies mooued and in the mediums ; neuerthelesse the agent which causeth motion in an instant , will be infinite in respect of the agent which mooueth in time . Which is impossible : it being the nature of a body , that greater quant●ty of the same thing h●th greater vertue , then a lesse quantity hath ; and therefore , for a body to haue infinite vertue , it must haue infinite magnitude . If any should say the contrary ; affirming that infinite vertue may be in a finite body ; I aske , whether in halfe that body ( were it diuided ) the vertue would be infinite or no ? If he acknowledge that it would not ; I inferre thence , that neither in the two partes together th●re can be infinite vertue : for two finites can not compose and make vp one infinite . But if he will haue the vertue be infinite in each halfe , he therein alloweth that there is no more vertue , in the whole body then in one halfe of it : which is against the nature of bodies . Now that a body can not be infinite in greatnesse , is prooued in the second knott of Mr. whites first Dialogue of the world . And thus it is euident , that by the vertue of pure bodies there can be no motion in an instant . On the other side , 4 it followeth that there can not be so litle a force in nature , but that giuing it time enough , it will mooue the greatest weight that can be imagined : for , the thinges we treate of , being all of them quantities ; they may by diuision and multiplication , be brought vnto equality . As for example ▪ supposing the weight of a mooueable , to be a milliō of poundes ▪ and that the moouer is able to mooue the millioneth part of one of those poundes , in a million of yeares , the millioneth part of a pace , through a mediū of a certaine rarity . Now , seeing that yeares may be multiplyed so , as to equalise the force of this moouer , vnto the weight of the mooueable . It followeth cleerely that in so many millions of yeares , this force may mooue the whole weight of a million of poundes , through the determined medium in a determinate number of millions of yeares , a million of paces : for such a force is equall to the required effect ; and by consequence , if the effect should not follow , there would be a complete cause putt , and no effect result from it . But peraduenture it is needfull to illustrate this point yet further : suppose then a weight neuer so great to be A , and a force neuer so litle to be B. Now if you conceiue that some other force mooueth A , you must withall conceiue that it mooueth A some space , since all motion implyeth necessarily that it be through some space : lett that space be CD . And because a body can not be mooued in a space in an instant , but requireth some time to haue its motion performed in ; it followeth that there must be a determined time , in which the conceiued force must mooue the weight A through the space CD : lett that time be EF. Now then ; this is euident , that it is all one to say that B mooueth A , and to say that B mooueth A through a space in a time ; so that if any part of this be left out , it can not be vnderstood that B mooueth A. Therefore to expresse particularly the effect which B is to do vpon A , we must say that B must mooue A a certaine space in a certaine time . Which being so we may in the next place consider that this effect of moouing A may be diminished two wayes , eyther because the space it is to be mooued in , is lessened ; or the time taken vp in its motion , is encreased : for , as it is a greater effect , to mooue A through the space CD , in a lesse time then EF , so it is a lesse effect to moue the same A , through the space CD , in a greater time then EF ; or through a lesse space then CD in the time EF. Now then , this being supposed , that it is a lesse effect to mooue A through CD , in a greater time then EF , it followeth also , that a lesser vertue is able to mooue it through CD in a greater time then EF , then the vertue which is required to mooue it , through the same space in the time EF. Which if it be once granted ( as it can not be denyed ) then multiplying the time , as much as the vertue or force required to mooue A through CD in the time EF is greater then the force B ; in so much time , the force B will be able to mooue A through CD . Which discourse is euident , if we take it in the common termes : but if it be applyed to action , wherein physicall accidents intervene ; the artificer must haue the iudgement to prouide for them , according to the nature of his matter . 5 Vpon this last discourse doth hang the principle which gouerneth Mechanikes , to witt , that the force and the distance of weights counterpoising one an other , ought to be reciprocall . That is , that by how much the one weight is heauyer then the other , by so much must the distance of the lighter from the fixed point vpon which they are mooued , be greater then the distance of the greater weight from the same point : for it is plaine that the weight which is more distant , must be mooued a greater space , then the neerer weight , in the proportion of the two distāces . Wherefore , the force moouing it must carry it in a velocity of the said proportion to the velocity of the other . And consequently , the Agent or moouer , must be in that proportion more powerfull then the contrary moouer . And out of this practise of Geometricians in Mechanikes ( which is confirmed by experience ) it is made euident that if other conditions be equall , the excesse of so much grauity will make so much velocity . And so much velocity in proportion , will recompence so much grauity . Out of the precedent conclusions , 6 an other followeth : which is , that nothing recedeth frō quiet or rest , and attaineth a great degree of celerity , but it must passe through all the degrees of celerity that are below the obtained degree . And the like is , in passing from any lesser degree of velocity vnto a greater : because it must passe through all the intermediate degrees of velocity . For by the declaration of velocity which we haue euen now made , we see that there is as much resistance in the medium to be ouercome with speede , as there is for it to be ouercome in regard of the quantity , or line of extent of it : because ( as we haue said ) the force of the Agent in counterpoises , ought to be encreased as much as the line of extent of the medium which is to be ouercome by the Agent in equall time , doth exceede the line of extent of the medium , along which the resistent body is to be mooued . Wherefore , it being prooued that no line of extent , can be ouercome in an instant , it followeth that no defect of velocity which requireth as great a superproportion in the cause , can be ouercome likewise in an instant . And by the same reason by which we prooue that a mooueable can not be drawne in an instant from a lower degree of velocity to a higher , it is with no lesse euidence concluded that no degree of velocity can be attained in an instant : for diuide that degree of velocity into two halfes , and if the Agent had ouercome the one halfe , he could not ouercome the other halfe in an instant : much lesse therefore is he able to ouercome the whole ( that is , to reduce the mooueable from quiet to the said degree of velocity ) in an instant . An other reason may be , because the moouers themselues ( such moouers as we treate of here ) are bodies likewise mooued , and do consist of partes : whereof not euery one part , but a competent number of them , doth make the moouing body to be a fitt Agent able to mooue the proposed body in a proposed degree of celerity . Now this Agent meeting with resistance in the mooueable , and not being in the vtmost extremity of density , but condensable yet further , ( because it is a body ; ) and that euery resistance ( be it neuer so small ) doth worke something vpon the moouer ( though neuer so hard ) to condense it ; the partes of the moouer that are to ouercome this resistance in the mooueable , must ( to worke that effect ) be condensed and brought together as close as is needefull , by this resistance of the mooueable to the moouer ; and so , the remote partes of the moouer , become neerer to the mooueable , which can not be done but successiuely , because it includeth locall motion . And this application being likewise diuisible , and not all the partes flocking together in an instant to the place where they are to exercise their power ; it followeth , that whiles there are fewer moouing partes knitt together , they must needes mooue lesse and more weakely , then when more or all of them are assembled and applyed to that worke . So that , the motiue vertue encreasing thus in proportion to the multiplying of the partes applyed to cause the motion ; of necessity , the effect ( which is obedience to be mooued , and quicknesse of motion in the mooueable ) must do so too : that is , it must from nothing , or from rest , passe through all the degrees of celerity vntill it arriue to that which all the partes together are able to cause . As for example , when with my hand I strike a ball ; till my hand toucheth it , it is in quiet ; but then , it beginneth to mooue ; yet with such resistance , that although it obey in some measure the stroke of my hand , neuerthelesse it presseth the yielding flesh of my palme backwardes towardes the vpper and bony part of it . That part then ouertaking the other , by the continued motion of my hand ; and both of them ioyning together to force the ball away ; the impulse becometh stronger , then att the first touching of it . And the longer it presseth vpon it , the more the partes of my hand do condense and vnite themselues to exercise their force ; and the ball therefore must yield the more ; and consequently , the motion of it groweth quicker and quicker , till my hand parteth from it . Which condensation of the partes of my hand encreasing successiuely by the partes ioyning closer to one an other , the velocity of the balles motion ( which is an effect of it ) must also encrease proportionably thereunto . And in like manner , the motion of my hand and arme , must grow quicker and quicker and passe all the degrees of velocity betweene rest and the vtmost degree it attaineth vnto : for seeing they are the spirits swelling the nerues , that cause the armes motion , ( as we shall hereafter shew ; ) vpon its resistance , they flocke from other partes of the body to ouercome that resistance . And since their iourney thither requireth time to performe it in ; and that the neerest come first ; it must needes follow , that as they grow more and more in number , they must more powerfully ouercome the resistance ; and consequently , encrease the velocity of the motion , in the same proportion as they flocke thither ; vntill it attaine that degree of velocity , which is the vtmost periode that the power , which the Agent hath to ouercome the resistance of the medium , can bring it selfe vnto . Betweene which and rest , or any inferiour degree of velocity , there may be designed infinite intermediate degrees , proportionable to the infinite diuisibility of time , and space in which the moouer doth moue . Which degrees do arise out of the reciprocall yielding of the medium . And that is likewise diuisible in the same infinite proportion . Since then , the power of all naturall Agents is limited ; the moouer ( be it neuer so powerfull ) must be confined to obserue these proportions ; and can not passe ouer all these infinite designable degrees in an instant ; but must allott some time ( which hath a like infinity of designable partes ) to ballance this infinity of degrees of velocity : and so consequently , it requireth time , to attaine vnto any determinate degree . And therefore can not recede immediately from rest vnto any degree of celerity ; but must necessarily passe through all the intermediate ones . Thus it is euident that all motion which hath a beginning must of necessity encrease for some time . And since the workes of nature are in proportion to their causes , it followeth that this encrease is in a determinate proportion . Which Galileus ( vnto whom we owe the greatest part of what is knowne concerning motion ) teacheth vs how to find out ; and to discouer what degree of celerity any mooueable that is moued by nature , hath in any determinate part of the space it moueth in . Hauing settled these conditions of motion ; 7 we shall do well in the next place to enquire after the causes of it : as well in the body moued , as also in the mouer that occasioneth the motion . And because we haue already shewed , that locall motion is nothing in substance but diuision : we may determine that those causes which contribute to diuision , or resist it , are the causes which make , or resist locall motion . It hath also beene said , that Density hath in it a power of diuiding ; and that Rarity is the cause of being diuided ; likewise we haue said that fire , by reason of its small partes , into which it may be cutt ( which maketh them sharpe ) hath also an eminence in diuiding : so that we haue two qualites , density and tenuity or sharpnesse which concurre actiuely to diuision . We haue told you also how Galileus hath demonstrated that a greater quantity of the same figure and density , hath a priuiledge of descending faster then a lesser . And that priuiledge consisteth in this , that the proportion of the superficies to the body it limiteth ( which proportion the greater it is , the more it retardeth ) is lesse in a greater bulke then in a smaller . We haue therefore three conditions concurring to make the motion more efficacious : namely , the density , the sharpenesse , and the bulke of the mooueable . And more then these three , we can not expect to find in a moued body : for quantity hath but three determinations : one , by density and rarity ; of which , density is one of the three conditions : an other , by its partes ; as by a foote , a spanne , and in this way wee haue found that the greater excelleth the lesser : the third and last , is by its figure ; and in this we find that subtile or edged quantities do preuayle ouer blunt ones . Seeing therefore , that these three determinations be all that are in quantity ; there can be no more conditions in the body moued ( which of necessity is a finite quantity ) but the three named . And as for the medium which is to be diuided , there is onely rarity and density ( the one , to helpe ; the other , to hinder , ) that require consideration on its side . For neither figure , nor littlenesse and greatnesse , do make any variation in it . And as for the Agent , it is not as yet time , before we haue looked further int● the nature of motion , to determine his qualities . 8 Now then lett vs reflect how these three conditions do all agree in this circumstance , that they helpe nothing to diuision , vnlesse the body in which they are , be moued and pressed against the body that is to be diuided , so that we see no principle to persuade vs , that any body can mooue it selfe towards any determinate part or place of the vniuerse , of its owne intrinsecall inclination . For besides that the learned Author of the Dialogues de Mundo ( in his third Dialogue , and the second knott ) hath demonstrated that a body can not mooue vnlesse it be mooued by some extrinsecall Agent ; we may easily frame vnto our selues a conceite , of how absurd it is to thinke that a body by a quality in it can worke vpon it selfe : as if wee should say , that rarity ( which is but more quantity ) could worke vpon quantity ; or that figure ( which is but that the body reacheth no further ) could worke vpon the body : and in generall , that the manner of any thing , can worke vpon that thing whose manner it is . For Aristotle and St. Thomas , and their intelligent commentatours , declaring the notion of Quality ; tell vs that to be a Quality is nothing else but to be the determination or modification of the thing whose quality it is . Besides , that the naturall manner of operation is , to worke according to the capacity of the subiect : but when a body is in the middest of an vniforme medium or space , the subiect is equally prepared on all sides to receiue the action of that body . Wherefore ( though we should allow it a force to mooue ) if it be a naturall Agent , and haue no vnderstanding , it must worke indifferently on all sides , and by consequence , can not mooue on any side . For if you say that the Agent in this case ( where the medium is vniforme ) worketh rather vpon one side then vpon an other ; it must be because this determination is within the Agent it selfe , and not out of the circumstant dispositions : which is the manner of working of those substances that worke for an end of their owne ; that is , of vnderstanding creatures , and not of naturall bodies . Now he that would exactly determine what motion a body hath , or is apt to haue ; 9 determining by supposition the force of the Agent , must calculate the proportions of all these three conditions of the mooueable , and the quality of the medium : which is a proceeding too particular for the intention of our discourse . But to speake in common , it will not be amisse to examine in what proportion , motion doth encrease ; since we haue concluded that all motion proceedeth from quiet by a continuall encrease . Galileus ( that miracle of our age , and whose witt was able to discouer whatsoeuer he had a mind to employ it about ) hath told vs that naturall motion , encreaseth in the proportion of the odde numbers . Which to expresse by example , is thus : suppose that in the going of the first yard it hath one degree of velocity , then in the going of the second yard it will haue three degrees , and in going the third it will haue fiue : and so onwardes , still adding two to the degrees of the velocity for euery one of the space . Or to expresse it more plainely ; if in the first minute of time it goeth one yard of space , then in the next minute it will goe three yardes , in the third it will goe fiue , in the fourth seauen , and so forth . But we must enlarge this proposition , vnto all motions , ( as we haue done the former , of the encrease it selfe in velocity ; ) because the reason of it is common to all motions . Which is ; that all motion ( as may appeare out of what we haue formerly said ) proceedeth from two causes ; namely , the Agent or the force that mooueth ; and the disposition of the body mooued , as it is composed of the three qualities we lately explicated . In which is to be noted , that the Agent doth not mooue simply by its owne vertue , but it applyeth also the vertue of the body mooued , which it hath to diuide the medium when it is putt on . As when we cutt with a knife , the effect proceedeth from the knife pressed on by the hand ; or from the hand as applying and putting in action the edge and cutting power of the knife . Now this in Physickes and nature is cleerely parallel to what in Geometry and Arithmetike the Mathematicians call drawing one number or one side into an other ; for as in Mathematikes , to draw one number into an other is to apply the number drawne vnto euery part of the number into which it is drawne ; as if we draw three into seuen we make twenty one , by making euery vnity or part of the number seuen to be three : and the like is of lines in Geometry . So in the present case , to euery part of the handes motion we adde the whole vertue of the cutting faculty which is in the knife , and to euery part of the motion of the knife , we adde the whole pressing vertue of the hand . Therefore the encrease of the effect proceeding from two causes so working , must also be parallel to the encrease of the quantities arising out of the like drawing in Mathematikes . But in those , it is euident that the encrease is according to the order of the odde numbers , and therefore it must in our case be the like : that is , the encrease must be in the said proportion of odde numbers . Now that in those , the encrease proceedeth so , will be euident , if you consider the encrease of an Equicrure triangle ; which because it goeth vpon a certaine proportion of length and breadth , if you compare the encreases of the whole triangle ( that gaineth on each side ) with the encreases of the perpendicular ( which gaineth onely in length ) you will see that they still proceede in the foresaid proportion of odde numbers . 10 But we must not imagine , that the velocity of motion will alwayse encrease thus for as long as we can fancy any motion : but when it is arriued vnto the vtmost periode that such a mooueable with such causes is capable of then it keepeth constantly the same pace , and goeth equally and vniformely att the same rate . For since the density of the mooueable , and the force of the Agent mouing it , ( which two , do cause the motion ) haue a limited proportion to the resistance of the medium , how yielding soeuer it be ; it must needes follow , that when the motion is arriued vnto that height which ariseth out of this proportion , it can not exceede it , but must continue at that rate , vnlesse some other cause giue yet a greater impulse to the moueable . For velocity consisting in this , that the moueable cutteth through more of the medium in an equall time ; it is euident , that in the encrease of velocity , the resistance of the medium , which is ouercome by it ; groweth greater and greater , and by litle and litle gaineth vpon the foree of the Agent ; so that the superproportion of the Agent , groweth still lesser and lesser , as the velocity encreaseth : and therefore , att the length they must come to be ballanced . And then , the velocity can encrease no more . And the reason of the encrease of it , for a while att the beginning , is because that coming from rest it must passe , through all the intermediate degrees of velocity before it can attaine to the height of it , which requireth time to performe , and therefore falleth vnder the power of our sense to obserue . But because we see it do so for some time , we must not therefore conclude that the nature of such motion , is still to encrease without any periode or limit ; like those lines that perpetually grow neerer , and yet can neuer meete : for we see that our reason examining the causes of this velocity , assureth vs that in continuance of time and space , it may come to its height , which it can not exceede . And there , would be the pitch att which distance weights being lett fall , would giue the greatest stroakes and make greatest impressions . It is true that Galileus and Mersenius ( two exact experimenters ) do thinke they find this verity by their experiences . But surely that is impossible to be done ; for the encrease of velocity being in a proportion euer diminishing ; it must of necessity come to an insensible encrease in proportion before it endeth : for the space which the moueable goeth through , is still encreased ; and the time wherein it passeth through that space , remaineth still the same litle one as was taken vp in passing a lesse space immediately before ; and such litle differences of great spaces passed ouer in a litle time , come soone to be vndiscernable by sense . But reason ( which sheweth vs , that if velocity neuer ceased from encreasing , it would in time arriue to exceede any particular velocity ; and by consequence , the proportion which the moouer hath to the medium ; because of the adding still a determinate part to its velocity ) concludeth plainely that it is impossible , motion should encrease for euer , without coming to a periode . Now the impression which falling weights do make , 11 is of two kindes ; for the body into which impression is made , either can yield backward , or it can not . If it can yield backward , then the impression made is a motion : as we see a stroak with a rackett vpon a ball , or with a pailemaile beetle vpon a boule , maketh it fly from it . But if the strucken body can not yield backwardes , then it maketh it yield on the sides . And this , in diuerse manners : for if the smitten body be dry and brittle , it is subiect to breake it , and make the pieces fly round about : but if it be a tough body , it squeeseth it into a larger forme . But because the effect in any of these wayse is eminently greater then the force of the Agēt seemeth to be ; it is worth our labour to looke into the causes of it . To which end we may remember how we haue already declared that the force of the velocity is equall to a reciprocall force of weight in the vertue mouent : wherefore the effect of a blow that a man giueth with a hammer , dependeth vpon the weight of the hammer , vpon the velocity of the motion , and vpon the hand , in case the hand accompanieth the blow . But if the motion of the hand ceaseth before ( as when we throw a thing ) then onely the velocity and the weight of the hammer remaine to be considered . Howsoeuer , lett vs putt the hand and weight in one summe which we may equalise by some other vertue or weight . Then lett vs consider the way or space , which a weight lying vpon the thing is to goe forwardes to do the same effect in the same time as the percussion doeth . And what excesse the line of the blow , hath ouer the line of that way or space ; such an excesse we must adde of equall weight or force , to the weight we had already taken . And the weight composed of both , will be a fitt Agent to make the like impression . This Probleme was proposed vnto me by that worthy religious man , Father Mersenius : who is not content with aduancing learning by his owne industry and labours ; but besides , is alwayse ( out of his generous affection to verity ) inciting others to contribute to the publike stocke of it . He proposed to me likewise this following question , to witt why there is required a weight of water in double Geometricall proportion , to make a pipe runne twice as fast as it did , or to haue twice as much water runne out in the same time ? Vnto which I answere out of the same ground as before . That because in running twice as fast , there goeth out double water in euery part of time ; and againe , euery part of water goeth a double space in the same part of time ; that is to say because double the celerity is drawne into double the water , and double the water into double the celerity ; therefore , the present effect is to the former effect , as the effect or quadrate of a double line drawne into it selfe , is , to the effect or quadrate of halfe the said line drawne into it selfe . And consequently the cause , of the latter effect ( which is the weight then ) must be to the cause of the former effect ( that is , to the former weight ) in the same proportion ; namely as the quadrate of a double line , is to the quadrate of halfe that line . And so you see the reason of what he by experience findeth to be true . Though I doubt not but when he shall sett out the treatise , which he hath made of this subiect ; the reader will haue better satisfaction . In the meane while , an experience which Galileo deliuereth , will confirme this doctrine . He sayth that to make the same pendant goe twice as fast as it did , or to make euery vndulation of it in halfe the time it did ; you must make the line att which it hangeth , double in Geometricall proportion , to the line att which it hanged before . Whence it followeth that the circle by which it goeth , is likewise in double Geometricall proportion . And this being certaine , that celerity to celerity hath the proportion of force , which weight hath to weight ; it is euident , that as in one case there must be weight in Geometricall proportion ; so in the other case , where onely celerity maketh the variance , the celerity must be in double Geometricall proportion , according as Galileo findeth it by experience . But to returne to our maine intent , there is to be further noted , that if the subiect strucken be of a proportionate cessibility , it seemeth to dull and deaden the stroake : whereas , if the thing strucken be hard the stroake seemeth to loose no force , but to worke a greater effect . Though indeed the truth be , that in both cases the effects are equall ; but diuerse according to the natures of the thinges that are strucken ; for no force that once is in nature , can be lost ; but must haue its adequate effect , one way or other . Lett vs then first suppose the body strucken to be a hard body of no exceeding biggnesse : in which case , if the stroake light perpendiculary vpon it , it will carry such a body before it . But if the body be too great , and haue its partes so conioyned , as that they are weaker thē the stroake ; in this case , the stroake driueth one part before it , and so breaketh it from the rest . But lastly , if the partes of the strucken body be so easily cessible as without difficulty the stroake can diuide them , then it entereth into such a body vntill it hath spent its force . So that now making vp our account ; we see that an equall effect proceedeth from an equall force , in all the three cases ; though in themselues , they be farre different . But we are apt to account that effect greater , which is more considerable vnto vs , by the profitt or damage it bringeth vs. And therefore , we vsually say , that the blow which shaketh a wall , or beateth it downe , and killeth men with the stones it scattereth abroad ; hath a greater effect then that which penetrateth farre into a mudde wall , and doth litle harme : for that innocuousnesse of the effect , maketh that although in it selfe it be as great as the other , yet it is litle obserued or considered . This discourse draweth on an other : 12 which is to declare how motion ceaseth . And to summe that vp in short , we say that when motion cometh vnto rest , it decreaseth and passeth through all the degrees of celerity and tardity that are betweene rest , and the height of that motion , which so declineth . And that , in the proportion of the odde numbers ; as we declared aboue that it did encrease . The reason is cleare : because that which maketh a motion cease , is the resistance it findeth : which resistance , is an action of a moouer that mooueth some thing against the body which is mooued , or some thing equiualent to such an action : wherefore it must follow the lawes that are common to all motions : of which kind those two are that we haue expressed in this conclusion . Now , that resistance is a countermotion , or equiualent to one ; is plaine by this ; that any body which is pressed , must needes presse againe vpon the body that presseth it ; wherefore the cause that hindereth such a body from yielding , is a force mouing that body , against the body which presseth it . The particulars of all which we shall more att large declare , where we speake of the action and reaction of particular bodies . THE TENTH CHAPTER . Of Grauity and Leuity ; and of Locall Motion , commonly termed Naturall . 1 IT is now time to consider that distinction of motions which is so famous in Aristotle ; to witt , that some motions are naturall , others violent : and to determine what may be signifyed by these termes . For seeing we haue said that no body hath a naturall intrinsecall inclination vnto any place , to which it is able to moue it selfe ; we must needes conclude that the motion of euery body followeth the percussion , of extrinsecall Agents . It seemeth therefore impossible that any body should haue any motion naturall to it selfe . And if there be none naturall , there can be none violent . And so this distinction will vainsh to nothing . But on the other side , liuing creatures do manifesty shew naturall motions , hauing naturall instruments to performe certaine motions : wherefore such motions must of necessity be naturall to them . But these are not the motions , which we are to speake of ; for Aristotles diuision is common to all bodies ; or att the least , to all those we conuerse withall : and particulary , to those which are called heauy and light : which two termes , passe through all the bodies we haue notice of . Therefore , proceeding vpon our groundes before layed ; to witt , that no body can be mooued of it selfe ; wee may determine those motions to be naturall vnto bodies which haue constant causes , or percutients to make them alwayse in such bodies : and those violent , which are contrary to such naturall motions . Which being supposed , we must search out the causes that so constantly make some bodies descend towardes the center or middle of the earth ; and others to rise and goe from the center : by which , the world is subiect to those restlesse motions that keepe all thinges in perpetuall fluxe , in this changeing sphere of action and passion . 2 Lett vs then begin with considering what effects the sunne ( which is a constant and perpetuall cause ) worketh vpon inferior bodies , by his being regularly sometimes present and sometimes absent . Obserue , in a pott of water hanging ouer a fire , how the heate maketh some partes of the water to ascend , and others to supply the roome by descending ; so that as long as it boyleth , it is in a perpetuall confused motion vp and downe . Now hauing formely cōcluded that fire is light , and light is fire ; it can not be doubted but that the sunne doth serue instead of fire to our globe of earth and water , ( which may be fittly compared to the boyling pott ; ) and all the day long draweth vapors from those bodies that his beames strike vpon . For he shooting his little darts of fire , in multitudes , and in continued streames , from his owne center , against the Python the earth we liue on ; they do there ouertake one an other , and cause some degree of heate as farre as they sinke in . But not being able ( by reason of their great expansion in their long iorney ) to conuert it into their owne nature and sett it on fire , ( which requireth a high degree of condensation of the beames ) they do but pierce and diuide it very subtilely , and cutt some of the outward partes of it into extreme litle atomes . Vnto which they sticking very close , and being in a manner incorporated with them ( by reason of the moisture that is in thē ) they do in their rebound backe from the earth carry them along with them ; like a ball that struck against a moist wall , doth in its returne from it , bring backe some of the mortar sticking vpon it . For the distance of the earth from the sunne , is not the vtmost periode of these nimble bodies flight ; so that , when by this solide body they are stopped in their course forwardes on , they leape backe from it , and carry some litle partes of it with them : some of them , a farther ; some of them , a shorter iorney ; according as their litlenesse and rarity , make them fitt to ascend . As is manifest by the consent of all authors that write of the regions of the ayre ; who determine the lower region to reach as farre as the reflexion of the sunne ; and conclude this region to be very hoat . For if we marke how the heate of fire is greatest , when it is incorporated in some dense body , ( as in iron or in seacoale ) we shall easily conceiue that the heate of this region proceedeth mainely out of the incorporation of light with those litle bodies which sticke to it in its reflexion . And experience testifyeth the same , both in our sultry dayes , which we see are of a grosse temper , and ordinarily goe before raine : as also in the hoat springes of extreme cold countries , where the first heates are vnsufferable ; which proceede out of the resolution of humidity congealed : and in hoat windes , ( which the Spaniards call Bochornos from Boca de horno by allusion to the breathing steame of an ouen when it is opened ) which do manifestly shew that the heate of the sunne is incorporated in the litle bodies , which compose the steame of that wind . And by the principles we haue already layed , the same would be euident ; though we had no experience to instruct vs ; for seeing that the body of fire is dry , the wett partes ( which are easilyest resolued by fire ) must needes sticke vnto them , 3 and accompany them in their returne from the earth . Now whiles these ascend , the ayre must needes cause others that are of a grosser complexion to descend as fast , to make roome for the former and to fill the places they left , that there may be no vacuity in nature . And to find what partes they are and from whence they come , that succeede in the roome of light and atomes glewed together that thus ascend ; we may take a hinte from the maxime of the Optikes , that light reflecting maketh equall angles ; whence , supposing the superficies of the earth to be circular , it will follow that a perpendicular to the center passeth iust in the middle betweene the two rayes ; the incident and the reflected . Wherefore the ayre betweene these two rayes , and such dodies as are in it being equally pressed on both sides ; those bodies which are iust in the middle , are neerest and likelyest to succeede immediately in the roome of the light and atomes which ascend from the superficies of the earth : and their motion to that point , is vpon the perpendicular . Hence it is euident , that the ayre and all such bodies as descend to supply the place of light and atomes , which ascend from the earth , do descend perpendicularly towardes the center of the earth . And againe such bodies as by the force of light being cutt from the earth or water , do not ascend in forme of light , but do incorporate a hidden light and heate within them ; ( and thereby are rarer then these descending bodies ) must of necessity be lifted vp by the descent of those denser bodies that goe downewardes , because they ( by reason of their density ) are mooued with a greater force . And this lifting vp , must be in a perpendicular line ; because the others descending on all sides perpendicularly , must needes raise those that are betweene them equally from all sides : that is , perpendicularly from the center of the earth . And thus we see a motion sett on foote , of some bodies continually descending , and others continually ascending : all in perpendicular lines , excepting those which follow the course of lights reflexion . Againe as soone as the declining sunne groweth weaker or leaueth our horizon , and that his beames vanishing do leaue the litle horsemen which rode vpon them , to their owne temper and nature ( from whence they forced them ; ) they finding themselues surrounded by a smart descending streame , do tumble downe againe in the night , as fast as in the day they were carryed vp ; and crowding into their former habitations , they exclude those that they find had vsurped them in their absence . And thus , all bodies within reach of the sunnes power , but especially our ayre , are in perpetuall motion ; the more rarifyed ones ascending , and the dense ones descending . 4 Now thē , because no bodies wheresoeuer they be ( as we haue already shewed ) haue any inclination to moue towardes a particular place , otherwise thē as they are directed and impelled by extrinsecall Agēts : lett vs suppose that a body were placed att liberty in the opē ayre . And then casting whether it would be mooued from the place we suppose it in ; and which way it would be mooued ; we shall find that it must of necessity happen that it shall descend and fall downe till it meete with some other grosse body to stay and support it . For although of it selfe it would mooue no way : yet if we find that any other body striketh efficaciously enough vpon it ; we can not doubt but that it will mooue that way which the striking body impelleth it . Now it is strucken vpon on both sides ( aboue and below ) by the ascending , and the descending atomes , the rare ones , striking vpon the bottome of it , and driuing it vpwardes , and the denser ones , pressing vpon the toppe of it and bearing it downewardes . But if you compare the impressions that the denser atomes make , with those that proceede from the rare ones ; it is euident that the dense ones must be the more powerfull ; and therefore will assuredly determine the motion of the body in the ayre , that way they goe ; which is downewardes . Nor neede we feare , least the litlenesse of the agents , or the feeblenesse of their stroakes , should not be sufficient to worke this effect ; since there is no resistance in the body it selfe , and the ayre is continually cutt in pieces , by the sunne beames , and by the motions of litle bodies ; so that the adhesion vnto ayre of the body to be mooued , will be no hinderance to this motion : especially , considering the perpetuall new percussions , and the multitude of them ▪ and how no force is so litle , but that with time and multiplication it will ouercome any resistance . But if any man desireth to looke vpon , 5 as it were att one view ; the whole chaine of this doctrine of grauity : lett him turne the first cast of his eyes vpon what we haue said of fire when we explicated the nature of it . To witt ; that it beginneth from a litle source ; and by extreme multiplication and rarefaction , it extendeth it selfe into a great sphere . And then he will perceiue the reason why light is darted from the body of the sunne with that incredible celerity , wherewith its beames flye to visite the remotest partes of the world ; and how , of necessity , it giueth motion to all circumstant bodies ; since it is violently thrust forward by so extreme a rarefaction ; and the further it goeth , is still the more rarifyed and dilated . Next , lett him reflect how infinitely the quickenesse of lights motion , doth preuent the motion of a moist body , such an one as ayre is : and then he will plainely see , that the first motion which light is able to giue vnto the ayre , must needes be a swelling of that moist element , perpendicularly round about the earth ; for , the ray descendent , and the ray reflectent , flying with so great a speede , that the ayre betweene them can not take a formall plye any way before the beames of light be on both sides of it : it followeth , that according to the nature of humide thinges , it must first onely swell : for that is the beginning of motion in them , when heate entereth into them , and worketh vpon them . And thus he may confidently resolue himselfe , that the first motion which light causeth in the ayre , will be a swelling of it betweene the two rayes towardes the middle of them . That is ; perpendicularly from the surface of the earth . And out of this , he will likewise plainely see , that if there be any other litle dense bodies floating in the ayre , they must likewise mount a litle , through this swelling and rising of the ayre . But that mounting will be no more then the immediate partes of the ayre themselues do moue . Because this motion is not by way of impulse or stroake that the ayre giueth those denser bodies ; but by way of containing them in it , and carrying them with it , ●o that it giueth them no more celerity , then to make them go with it selfe , and as partes of it selfe . Then , lett him consider , that light or fire , by much beating vpon the earth , diuideth some litle partes of it from others : whereof if any do become so small and tractable , as not to exceede the strength which the rayes haue to manage them ; the returning rayes , will att their going backe , carry away with them or driue before them , such litle atomes as they haue made or meete with : and so fill the ayre with litle bodies cutt out of the earth . After this , lett him consider that when light carrieth vp an atome with it , the light and the atome do sticke together , and do make one ascending body ; in such sort as when an empty dish lyeth vpon the water , the ayre in the dish maketh one descendent body together with the dish it selfe : so that the density of the whole body of ayre and dish ( which in this case , are but as one body ) is to be esteemed according to the density of the two partes ; one of them being allayed by the other , as if the whole were throughout of such a proportion of density , as would arise out of the composition and kneading together the seuerall densities of those two partes . Now then , when these litle compounded bodies of light and earth , are carried vp to a determinate height ; the partes of fire or light , do by litle and litle breake away from them : and thereby , the bulke of the part which is left , becometh of a different degree of density ( quantity for quantity ) from the bulke of the entire atome , when light was part of it : and consequently it is denser then it was . Besides , lett him consider that when these bodies ascend ; they do goe from a narrow roome to a large one , that is , from the centerwardes to the circumference : but when they come downe againe , they goe from a larger part to a narrower . Whence it followeth , that as they descend , they draw closer and closer together , and by consequence , are subiect to meete and to fall in , one with an other ; and thereby , to encrease their bulke , and to become more powerfull in density ; not onely , by the losse of their fire ; but also by the encrease of their quantity . And so it is euident , that they are denser , coming downe , then going vp . Lastly , lett him consider , that those atomes which went vp first , and are parted from their volatile companions of fire or light , must begin to come downe apace , when other new atomes ( which still haue their light incorporated with them ) do ascend to where they are , and do goe beyond them by reason of their greater leuity . And as the latter atomes come vp with a violence and a great celerity , so must the first goe downe with a smart impulse : and by consequence , being more dense then the ayre in which they are carryed , must of necessity cutt their way through that liquide and rare medium ; and goe the next way to supply the defect and roome of the atomes which ascend ; ( that is , perpendicularly to the earth ) and giue the like motion to any body they find in their way , if it be susceptible of such a motion : which it is euident that all bodies are , vnlesse they be strucken by some contrary impulse . For since that a bodies being in a place , is nothing else but the continuity of its outside to the inside of the body that containeth it and is its place ; it can haue no other repugnance to locall motion ( which is nothing else but a successiue changing of place ) besides this continuity . Now the nature of density , being the power of diuiding ; and euery least power , hauing some force and efficacy , ( as we haue shewed aboue ) it followeth that the stroake of euery atome ( eyther descending , or ascending ) will worke some thing vpon any body ( though neuer so bigge ) it chanceth to encounter with , and strike vpon in its way , vnlesse there be as strong an impulse the contrary way , to oppose it . But it being determined , that the descending atomes are denser then those that ascend ; it followeth , that the descending ones will preuayle . And consequently , all dense bodies must necessarily tend downewardes , to the center ( which is , to be Heauy ) if some other more dense body do not hinder them . Out of this discourse , 6 we may conclude that there is no such thing among bodies , as positiue grauity or leuity : but that their course vpwardes or downewardes happeneth vnto them by the order of nature , which by outward causes giueth them an impulse one of these wayes : without which , they would rest quietly wheresoeuer they are , as being of themselues indifferent to any motion . But because our wordes expresse our notions , and they are framed according to what appeareth vnto vs ; when we obserue any body to descend constantly towardes our earth , we call it heauy ; and if it mooue contrarywise , we call it light . But we must take heed of considering such grauity and leuity as if they were Entities that worke such effects : since vpon examination , it appeareth that these wordes are but short expressions of the effects themselues : the causes whereof , the vulgar of mankinde ( who impose names to thinges ) do not consider ; but leaue that worke vnto Philosophers to examine ; whiles they onely obserue , what they see done ; and agree vpon wordes to expresse that . Which wordes neither will in all circumstances alwayes agree to the same thing ; for as corke doth descend in ayre and ascend in water ; so also will any other body descend if it lighteth among others more rare then it selfe , and will ascend if it lighteth among bodies that are more dense then it . And we terme bodies light and heauy , onely according to the course , which we vsually see them take . Now proceeding further on ; 7 and considering how there are various degrees of density or grauity : it were irrationall to conceiue , that all bodies should descend att the same rate , and keepe equall pace with one an other , in their iourney downewardes . For as two knifes whereof one hath a keener edge then the other , being pressed with equall strength into like yielding matter , the sharper will cutt deeper then the other : so , if of two bodies one be more dense then the other ; that which is so , will cutt the ayre more powerfully , and will descend faster then the other : for in this case , density may be compared to the knifes edge , since in it consisteth the power of diuiding ; as we haue heretofore determined . And therefore , the pressing them downewardes by the descending atomes , being equall in both ( or peraduenture greater in the more dense body ; as anone we shall haue occasion to touch ) and there being no other cause to determine them that way ; the effect of diuision must be the greater , where the diuider is the more powerfull . Which , the more dense body is ; and therefore cutteth more strongly through the resistance of the ayre ; and consequently , passeth more swiftly that way it is determined to mooue . 8 I do not meane , that the velocities of their descent shall be in the same proportion to one an other , as their densities are : for besides their density , those other considerations which we haue discoursed of aboue when we examined the causes of velocity in motion , must likewise be ballanced . And out of the comparison of all them ; not out of the consideration of any one alone , resulteth the differences of their velocities : ( and that neither , but in as much as concerneth the consideration of the mooueables : for to make the calculation exact , the medium must likewise be considered ; as by and by we shall declare ) for since the motion dependeth of all them together ; although there should be difference betweene the mooueables in regard of one onely , and that the rest were equall ; yet the proportion of the difference of their motions , must not follow the proportion of their difference in that one regard : because their difference considered single in that regard will haue one proportion ; and with the addition of the other considerations ( though alike in both ) to their difference in this , they will haue an other . As for example , reckon the density of one mooueable to be double the density of an other mooueable ; so that in that regard it hath two degrees of power to descend , whereas the other hath but one : suppose then the other causes of their descent to be alike in both , and reckon them all three : and then ioyne these three to the one which is caused by the density in one of the mooueables , as likewise to the two , which is caused by the density in the other mooueable : and you will find that thus altogether , their difference of power to descend is no longer in a double proportion ( as it would be , if nothing but their density were considered ) but is in the proportion of fiue to foure . But after we haue considered all that concerneth the mooueables , we are then to cast an eye vpon the medium they are to mooue in ; and we shall find the addition of that , to decrease the proportion of their difference , exceedingly more ; according to the cessibility of the medium . Which if it be ayre ; the great disproportion of its weight , to the weight of those bodies which men vse to take in making experiences of their descent in that yielding medium ; will cause their difference of velocity in descending , to be hardly perceptible . Euen as the difference of a sharpe or dull knife , which is easily perceiued in cutting of flesh or bread , is not to be distinguished in diuiding of water or oyle . And likewise in weights , a pound and a scruple will beare downe a dramme in no sensible proportion of velocity more then a pound alone would do : and yet putt a pound in that scale instead of the dramme , and then the difference of the scruple will be very notable . So then , those bodies , whose difference of descending in water is very sensible ( because of the greater proportion of weight in water , to the bodies that descend in it ) will yield no sensible difference of velocity when they descend in ayre , by reason of the great disproportion of weight betweene ayre and the bodies that descend in it . The reason of this will clearely shew it selfe in abstracted proportions . Thus ; suppose ayre to haue one degree of density , and water to haue 400 : then lett the mooueable A haue 410 degrees of density ; and the mooueable B haue 500. Now compare their motion to one an other in the seuerall mediums of ayre and water . The exuperance of the density of A to water is 10 degrees , but the exuperace of B , vnto the same water , is 100 degrees ; so that B must mooue in water , swifter then A , in the proportion of 100 to tenne ; that is , of 10 to one . Then lett vs compre the exuperance of the two mooueables ouer ayre . A is 409 times more dense then ayre ; but B is 499 times more dense then it . By which account , the motion of B , must be in that medium swifter then the motion of A , in the proportion of 499 to 409 : that is , about 50 , to 41 : which ( to auoyde fractions ) we may account as 10 to 8. But in water they exceede one an other as 10 to one : so that their difference of velocity , must be scarce perceptible in ayre in respect of what it is in water . Out of all which discourse , I onely inferre in common that a greater velocity in motion , will follow the greater density of the mooueable ; without determining here their proportions : which I leaue vnto them , who make that examination their taske : for thus much serueth my present turne : wherein I take a suruay of nature , but in grosse . And my chiefe drift in this particular is onely to open the way for the discouering how bodies that of themselues haue no propension vnto any determinate place ; do neuerthelesse mooue constantly and perpetually one way ; the dense ones descending , and the rare ones ascending : not by any intrinsecall quality that worketh vpon them ; but by the oeconomy of nature , that hath sett on foote due and plaine causes to produce knowne effects . Here we must craue patience of the great soule of Galileo ( whose admirable learning all posterity must reuerence ) whiles we reprehend in him , 9 that which we can not terme lesse then absurd : and yet , he not onely mainetaineth it in seuerall places , but also professeth Dial. P o de motu . pag. 8 ; . to make it more cleare then day . His position is , that more or lesse grauity contributeth nothing att all to the faster or slower descending of a naturall body : but that all the effect it giueth vnto a body , is to make it descend or not descend in such a medium . Which is against the first and most knowne principle that is in bodies : to witt , that more doth more ; and lesse doth lesse ; for he alloweth , that grauity causeth a body to descend ; and yet will not allow , that more grauity causeth it to descend more . I wonder that he neuer marked how in a paire of scales , a superproportion of ouerweight in one ballance , lifted vp the other faster then a lesse proportion of ouerweight would do . Or that more weight hanged to a iacke , made the spitt turne faster ; or to the lines of a clocke , made it goe faster , and the like . But his argument whereby he endeauoureth to prooue his position , is yet more wonderfull : for finding in pendants vnequall in grauity , that the lighter went in the same time almost as fast as the heauyer ; he gathereth from thence , that the different weights haue each of them the same celerity : and that it is the opposition of the ayre , which maketh the lighter body not reach so farre at each vndulation , as the heauyer doth . For reply wherevnto ; first we must aske him ; whether experience or reason taught him , that the slower going of the lighter pendant , proceeded onely from the medium , and not from want of grauity ? And when he shall haue answered ( as he needes must ) that experience doth not shew this ; then we must importune him for a good reason : but I do not find that he bringeth any att all . Againe ; if he admitteth ( which he doth in expresse termes ) that a lighter body can not resist the medium , so much as a heauyer body can ; we must aske him , whether it be not the weight that maketh the heauyer body resist more : which when he hath acknowledged that it is ; he hath therein likewise acknowledged , that whensoeuer this happeneth in the descending of a body , the more weight must make the heauyer body descend faster . But we can not passe this matter without noting how himselfe maketh good those arguments of Aristotle , which he seemeth by no meanes to esteeme of : for since the grauity doth ouercome the resistance of the medium in some proportion ; it followeth that the proportions betweene the grauity and the medium , may be multiplyed without end ; so as , if he suppose that the grauity of a body do make it goe att a certaine rate in imaginary space , ( which is his manner of putting the force of grauity , ) then there may be giuen such a proportion of a heauy body to the medium , as it shall goe in such a medium att the same rate ; and neuerthelesse , there will be an infinite difference , betwixt the resistance of the medium compared to that body , and the resistance of the imaginary space compared to that other body which he supposeth to be mooued in it at the same rate : which no man will sticke att confessing to be very absurd . Then turning the scales , because the resistance of the medium doth somewhat hinder grauity , and that with lesse resistance , the heauy body mooueth faster ; it must follow , that since there is no proportion , betwixt the medium and imaginary space ; there must neither be any proportion betwixt the time in which a heauy body shall passe through a certaine quantity of the medium , and the time in which it shall passe through as much imaginary space : wherefore , it must passe ouer so much imaginary space in an instant . Which is the argument that Aristotle is so much laughed att for pressing . And in a word , nothing is more euident , then that , for this effect which Galileo attributeth to grauity , it is vnreasonable to putt a diuisible quality , since the effect is indiuisible . And therefore , as euident it is that in his doctrine such aquality ; as intrinsecall grauity is conceiued to be , ought not to be putt : since euery power should be fitted to the effect , or end for which it is putt . An other argument of Galileo is as bad as this ; when he endeauoureth to prooue that all bodies goe of a like velocity , because it happeneth that a lighter body in some case , goeth faster then a heauyer body in an other case ▪ as for example , in two pendants , whereof the lighter is in the beginning of its motion , and the heauyer towardes the end of it ; or if the lighter hangeth att a longer string , and the heauyer att a shorter ; we see that the lighter will goe faster then the heauyer . But this concludeth no more , then if a man should prooue that a lighter goeth faster then a heauyer , because a greater force can make it goe faster ; for it is manifest that in a violent motion , the force which mooueth a body in the end of its course , is weaker then that which mooueth it in the beginning : and the like is , of the two stringes . But here it is not amisse to solue a Probleme he putteth , 10 which belongeth to our present subiect . He findeth by experience , that if two bodies descend att the same time from the same point , and do goe to the same point , the one by the inferiour quarter of the cercle ; the other , by the chord to that arch , or by any other lines which are chordes to partes of that arch : he findeth ( I say ) that the mooueable goeth faster by the arch , then by any of the chordes . And the reason is euident , if we consider that the neerer any motion doth come vnto a perpendicular one downewardes , the greater velocity it must haue and that in the arch of such a quadrant , euery particular part of it inclineth to the perpendicular of the place where it is , more then the part of the chord answerable vnto it doth . THE ELEVENTH CHAPTER . An answere to obiections against the causes of naturall motion , auowed in the former chapter ; and a refutation of the contrary opinion . 1 BVt to returne to the thridde of our doctrine ; there may peraduenture be obiected against it , that if the violence of a bodies descent towardes the center , did proceede onely from the density of it ( which giueth it an aptitude , the better to cutt the medium ) and from the multitude of litle atomes descending that strike vpon it , and presse it the way they goe ; which is downewardes : then it would not import whether the inner part of that body were as solide as the outward partes ; for it cutteth with onely the outward , and is smitten onely vpon the outward . And yet experience , sheweth vs the contrary : for a great bullet of lead , that is solide and lead throughout ; descendeth faster then if three quarters of the diameter were hollow within ; and such a one falling vpon any resisting substance , worketh a greater effect then a hollow one . And a ball of brasse that hath but a thinne outside of mettall will swimme vpon the water , when a massie one sinketh presently . Whereby it appeareth , that it is rather some other quality belonging to the very bulke of the metall in it selfe ; and not these outward causes , that occasion grauity . But this difficulty is easily ouercome , if you consider how subtile those atomes are which descending downewardes and striking vpon a body in their way , do cause its motion likewise downewardes : for you may remember how we haue shewed them to be the subtilest and the minutest diuisions that light , the subtilest and sharpest diuider in nature , can make . It is then easye to conceiue that these extreme subtile bodies do penetrate all others , as light doth glasse ; and do runne through them , as sand doth through a small sieue , or as water through a spunge ; so that they strike , not onely vpon the superficies , but aswell in euery most interiour part of the whole body ; running quite through it all , by the pores of it . And then , it must needes follow that the solider it is ; and the more partes it hath within ( as well as without ) to be strucken vpon ; the faster it must goe ; and the greater effect it must worke in what it falleth vpon : whereas if three quarters of the diameter of it within , should be filled with nothing but with ayre ; the atomes would fly without any considerable effect through all that space , by reason of the rarity and cessibility of it . And that these atomes are thus subtile ; is manifest by seuerall effects which we see in nature . Diuers Authors that write of Egypt , do assure vs that though their houses be built of strong stone ; neuerthelesse , a clodde of earth layed in the inmost roomes , and shutt vp from all appearing communication with ayre , will encrease its weight so notably , as thereby they can iudge the change of weather , which will shortly ensue . Which can proceede from no other cause , but from a multitude of litle atomes of saltpeter ; which floating in the ayre , do penetrate through the strongest walls , and all the massie defences in their way , and do settle in the clodde of earth as soone as they meete with it ; because it is of a temper fitt to entertaine and to conserue , and to embody them . Delights haue shewed vs the way , how to make the spirits or atomes of snow and saltpeter passe through a glasse vessell ; which Alchimists hold to be the most impenetrable of all they can find to worke with . In our owne bodies ; the aches which feeble partes do feele before change of weather , and the heauynesse of our heades and shoulders , if we remaine in the open ayre presently after sunnesett ; do aboundantly testify , that euen the grosser of these atomes ( which are the first that fall ) do vehemently penetrate our bodies : so as , sense will make vs beleeue , what reason peraduenture could not . But besides all this , there is yet a more conuincing reason , why the descending atomes should mooue the whole density of a body ; euen though it were so dense that they could not penetrate it , and gett into the bowels of it ; but must be content to strike barely vpon the outside of it . For nature hath so ordered the matter , that when dense partes sticke close together , and make the length composed of them to be very stiffe ▪ one can not be mooued but that all the rest ( which are in that line ) must likewise be thereby mooued : so that if all the world wery composed of atomes , close sticking together , the least motion imaginable , must driue on all that were in a straight line , to the very end of the world . This you see is euident in reason . And experience confirmeth it , when by a litle knocke giuen att the end of a long beame , the shaking ( which maketh sound ) reacheth sensibly to the other end . The blind man that gouerneth his steppes by feeling , in defect of eyes , receiueth aduertisements of remote thinges , through a staffe which he holdeth in his handes , peraduenture more particularly then his eyes could haue directed him . And the like is of a deafe man that heareth the sound of an instrument , by holding one end of a sticke in his mouth , whiles the other end resteth vpō the instrumēt . And some are of opiniō ( and they , not of the ranke of vulgar Philosophers ) that if a staffe were as long as to reach from the sunne to vs , it would haue the same effect in a moment of time . Although for my part I am hard to beleeue that we could receiue an aduertisement so farre , vnlesse the staffe were of such a thicknesse as being proportionable to the length might keepe it from facile bending : for if it should be very plyant it would do vs no seruice : as we experience in a thridde , which reaching from our hand to the ground , if it knocke against any thing , maketh no sensible impression in our hand . So that in fine reason , sense and authority do all of them shew vs , that the lesse the atomes should penetrate into a moouing body , by reason of the extreme density of it , the more efficaciously they would worke , and the greater celerity they would cause in its motion . And hence we may giue the fullest solution to the obiection aboue , which was to this effect : that seeing , diuision is made onely by the superficies or exteriour part of the dense body ; and that the vertue whereby a dense body doth worke , is onely its resistance to diuision ; which maketh it apt to diuide : it would follow that a hollow boule of brasse or iron should be as heauy as a solide one . For we may answere , that seeing the atomes must stricke through the body ; and that a cessible body doth not receiue their stroakes so firmely as a stiffe one ; nor can conuey them so farre : if vnto a stiffe superficies there succeede a yielding inside , the stroakes must of necessity loose much of their force ; and consequently , can not mooue a body full of ayre , with so much celerity , or with so much efficacy , as they may a solide one . 2 But then , you may peraduenture say , that if these stroakes of the descending atomes vpon a dense body , were the cause of its motion downewardes , we must allow the atomes to mooue faster then the dense body ; that so , they may still ouertake it , and driue it along , and enter into it : whereas , if they should mooue slower then it , none of them could come in their turne to giue it a stroake , but it would be past them , and out of their reach before they could strike it . But it is euident ( say you ) out of these pretended causes of this motion , that such atomes can not mooue so swiftly downewardes , as a great dense body ; since their litlenesse and their rarity , are both of them hindering to their motion : and therefore , this can not be the cause of that effect which we call grauity . To this I reply ; that to haue the atomes giue these blowes to a descending dense body , doth not require that their naturall and ordinary motion should be swifter then the descent of such a dense body : but the very descent of it , occasioneth their striking it , for as it falleth and maketh it selfe a way through them , they diuide themselues before it , and swell on the sides and a litle aboue it , and presently close againe behind it and ouer it as soone as it is past . Now that closing , to hinder vacuity of space , is a suddaine one ; and thereby attaineth great velocity ; which would carry the atomes in that degree of velocity , further then the descending body , if they did not encounter with it in their way to retarde them : which encounter and retarding , implyeth such stroakes , vpon the dense body , as we suppose to cause this motion . And the like we see in water ; into which letting a stone fall ; presently the water that was diuided by the stone and swelleth on the sides higher , then it was before , closeth vpon the backe of the descending stone , and followeth it so violently , that for a while after , it leaueth a purling hole in the place where the stone went downe ; till by the repose of the stone , the water returneth likewise to its quiet ; and so , its superficies becometh euen . In the third place , an enquiry occurreth emergent out of this doctrine , of the cause of bodies moouing vpwardes and downewardes . 3 Which is ; whether there would be any naturall motion deepe in the earth , beyond the actiuity of the sunnes beames ? For out of these principles , it followeth that there would not : and consequently , there must be a vast orbe in which there would be no motion of grauity or of leuity : for suppose that the sunne beames might pierce a thousand miles deepe into the body of the earth ; yet there would still remaine a masse , whose diameter would be neere 5000 miles , in which there would be no grauitation nor the contrary motion . For my part , I shall make no difficulty to grant the inference , as farre as concerneth motion caused by our sunne : for what inconuenience would follow out of it ? But I will not offer att determining whether there may not be enclosed within that great sphere of earth , some other fire , ( such as the Chymistes talke of ) an Archeus ; a Demogorgon ; seated in the center , like the hart in animals ; which may raise vp vapours , and boyle an ayre out of them , and diuide grosse bodies into atomes ; and accordingly giue them motions , answerable to ours , but in different lines from ours , according as that fire or sunne is situated : since the farre-searching Author of the Dialogues de Mundo , hath left that speculation vndecided , after he had touched vpon it in the 12 : knott of his first Dialogue . Fourthly , 4 it may be obiected that if such descending atomes , as we haue described , were the cause of a bodies grauity , and descending towardes the center ; the same body would att diuers times descend more and lesse swiftly : for example after midnight when the atomes begin to descend more slowly ; then likewise , the same body would descend more slowly in a like proportion , and not weigh so much as it did in the heate of the day . The same may be said of summer and winter : for in winter time , the atomes seeme to be more grosse ; and consequently , to strike more strongly vpon the bodies they meete with in their way as they descend : yet on the other side , they seeme in the summer to be more numerous , as also to descend from a greater height ; both which circumstances will be cause of a stronger stroake and more vigourous impulse vpon the body they hitt . And the like may be obiected of diuers partes of the world , for in the torride zone it will alwayes happen as in summer in places of the temperate zone ; and in the polar climes , as in deepest winter : so that no where , there would be any standard or certainty in the weight of bodies , if it depended vpon so mutable a cause . And it maketh to the same effect , that a body which lyeth vnder a thicke rocke , or any other very dense body , that can not be penetrated by any great store of atomes ; should not be so heauy as it would be in the open and free ayre , where the atomes in their complete numbers haue their full stroakes . For answere to these and such like instances ; we are to note first , that it is not so much the number , or the violence of the percussion , of the striking atomes , as the density of the thing strucken which giueth the measure to the descending of a weighty body : and the chiefe thing which the stroake of the atomes giueth vnto a dense body , is a determination of the way which a dense body is to cutt vnto it selfe : therefore , multiplication or lessening of the atomes , will not make any sensible difference betwixt the weight of one dense body , where many atomes do strike , and an other body of the same density where but few do strike ; so that , the stroake downewardes of the descending atomes , be greater then the stroake vpwardes of the ascending atomes ; and thereby determineth it to weigh to the centerwardes , and not rise floating vpwardes , which is all the sensible effect we can perceiue . Next , we may obserue , that the first particulars of the obiection , do not reach home to enfeeble our doctrine in this particular , although we admitt them to be in such sort as they are proposed : for they do withall implye such a perpetuall variation of causes , euer fauourable to our position , that nothing can be inferred out of them to repugne against it . As thus : when there are many atomes descending in the ayre ; the same generall cause which maketh them be many , maketh them also be light , in proportion to their multitude . And so , when they are few , they are heauy ; likewise , when the atomes are light , the ayre is rarifyed and thinne ; and when they are heauy , the ayre is thicke : and so vpon the whole matter it is euident that we can not make such a precise and exact iudgement of the variety of circumstances , as to be able to determine , when there is absolutely more cause of weight ; and when lesse . And as we find not weight enough in either side of these opposite circumstances to turne the scales in our discourse , so likewise we find the same indifference in experience it selfe : for the weights we vse , do weigh equally in mysty weather and in cleare : and yet in rigour of discourse , we can not doubt but that in truth they do not grauitate or weigh so much ( though the difference be imperceptible to sense ) when the ayre is thicke and foggy , as when it is pure and rarifyed : which thickenesse of the medium , when it arriueth to a very notable degree , as for example to water , maketh then a great difference of a heauy bobies grauitation in it ; and accordingly , we see a great difference betweene heauy bodies descending in water and in ayre ; though betweene two kindes of ayre , none is to be obserued , their difference is so small in respect of the density of the body that descendeth in thē . And therefore , seeing that an assured and certaine difference in circumstances maketh no sensible inequality in the effect ; we can not expect any from such circumstances , as we may reasonably doubt whether there be any inequality among thē or no. Besides that , if in any of the proposed cases , a heauy body should grauitate more , and be heauyer one time then an other ; yet by weighing it , we could not discerne it ; since that the counterpoise ( which is to determine its weight ) must likewise be in the same proportion heauyer then it was . And besides weighing , no other meanes remaineth to discouer its greater grauitation , but to compare it to time in its descent : and I beleeue that in all such distances as we can try it in , its inequalities will be no whitt lesse difficult to be obserued that way , then any other . Lastly , 5 to bend our discourse particularly to that instance of the obiection ; where it is conceiued that if grauity or descending downewardes of bodies , proceeded from atomes striking vpon them as they mooue downewardes ; it would follow that a stone or other dense body lying vnder shelter of a thicke , hard , and impenetrable adamantine rocke , would haue no impulse downewardes , and consequently would not weigh there . We may note that no body whatsoeuer , compacted by physicall causes and agents , can be so dense and imporous , but that such atomes , as these we speake of , must be in them , and in euery part of them , and euery where passe through and through them ; as water doth through a seeue or through a spunge : and this vniuersall maxime must extend as farre as the sunne , or as any other heate communicating with the sunne , doth reach and is found . The reason whereof , is , because these atomes are no other thing , but such extreme litle bodies as are resolued by heate ; out of the maine stocke of those massy bodies vpon which the sunne and heate do worke . Now then , it being certaine , out of what we haue heretofore said , that all mixt bodies haue their temper and consistence , and generation from the mingling of fire with the rest of the Elements that compose them ; and from the concoction or digestion which fire maketh in those bodies : it is euident , that no mixt body whatsoeuer , nor any sensible part of a mixt body , can be voyde of pores capable of such atomes , nor can be without such atomes , passing through those pores ; which atomes by mediation of the ayre ( that likewise hath its share in such pores ) must haue communication with the rest of the great sea of ayre , and with the motions that passe in it . And consequently ; in all and in euery sensible part , of any such extreme dense , and pretended impenetrable body , ( to the notice whereof we can arriue ) this percussion of atomes must be found ; and they will haue no difficulty in running through ; nor , by meanes of it , in striking any other body lying vnder the shelter of it ; and thus both in , and from , that hard body , there must be still an vninterrupted continuation of grauity or of descending towardes the center . Vnto which we may adde , that the stone or dense body can not lye so close to the rocke that couereth it , but that some ayre must be betweene , ( for if nothing were betweene , they would be vnited , and become one continued body ; ) and in that ayre ( which is a creeke of the great ocean of ayre spread ouer the world , that is euery where bestrewed with moouing atomes ; and which is continually fed , like a running streame , with new ayre that driueth on the ayre it ouertaketh ) there is no doubt but there are descending atomes , as well as in all the rest of its maine body : and these descending atomes meeting with the stone , must needes giue some stroake vpon it ; and that stroake ( be it neuer so litle ) can not choose but worke some effect , in making the stone remooue a litle that way they goe ; and that motion , whereby the space is enlarged , betweene the stone and the sheltering rocke , must draw in a greater quantity of ayre and atomes to strike vpon it . And thus , by litle and litle , the stone passeth through all the degrees of tardity by which a descending body parteth from rest : which is by so much the more speedily done , by how much the body is more eminent in density . But this difference of time , in regard of the atomes stroakes onely ; and abstracting from the bodies density ; will be insensible to vs ; seeing ( as we haue said ) no more is required of them , but to giue a determination downewardes . 6 And out of this , we clearely see the reason why the same atomes , striking vpon one body lying vpon the water , do make it sinke ; and vpon an other , they do not . As for example , if you lay vpon the superficies of some water , a piece of iron , and a piece of corke , of equall biggenesse and of the same figure ; the iron will be beaten downe to the bottome , and the corke will floate att the toppe . The reason whereof is , the different proportions of the comparison of their densities with the density of water : for ( as we haue said ) the efficacy , and force of descēding , is to be measured by that . So then , the stroakes of the atomes , being more efficacious vpon water then vpon corke , because the density of water is greater then the density of corke considering the aboundance of ayre that is harboured in the large pores of it ; it followeth that the atomes will make the water goe downe more forcibly then they will corke . But the density of iron exceeding the density of water ; the same stroakes will make the iron descend faster then the water ; and consequently the iron must sinke in the water , and the corke will swimme vpon it . And this same is the cause , why if a piece of corke be held by force att the bottome of the water ; it will rise vp to the toppe of the water , as soone as the violence is taken away that kept it downe : for the atomes stroakes hauing more force vpon the water then vpon the corke ; they make the water sinke and slide vnder it ; first , a litle thinne plate of water ; and then an other , a litle thicker ; and so by degrees more and more , till it hath lifted the corke quite vp to the toppe . Fi●thly it may be obiected , that these atomes do not descend alwayse perpendicularly , be sometimes sloapingly ; and in that case , if their stroakes be the cause of dense bodies mouing , 7 they should moue sloaping , and not downeward . Now that these atomes descend sometimes sloapingly , is euident , as when ( for example ) they meete with a streame of water , or with a strong wind , or euen with any other litle motion of the ayre , such as carryeth feathers vp and downe hither and thither ; which must needes waft the atomes in some measure along with them their way ; seeing then that such a gentle motion of the ayre is able to putt a feather out of its way , notwithstanding the percussions of the atomes vpon it ; why shall it not likewise putt a piece of iron out of its way downewardes , since the iron hath nothing from the atomes but a determination to its way ? But much more , why should not a strong wind , or a current of water , do it ; since the atomes themselues that giue the iron its determination , must needes be hurryed along with them ? To this we answere , that we must consider , how any wind or water which runneth in that sort , is it selfe originally full of such atomes which continually , and euery where , presse into it and cutt through it , in pursuing their constant perpetuall course of descending ; in such sort , as we haue shewed in their running , through any hard rocke , or other densest body . And these atomes , do make the wind or the water primarily tend downewardes ; though other accidentall causes impell them secondarily to a sloaping motion . And still , their primary naturall motion will be in truth strongest ; though their not hauing scope to obey that , but their hauing enough , to obey the violent motion , maketh this become the more obseruable . Which appeareth euidently out of this ; that if there be a hole in the bottome of the pipe that conueyeth water sloapingly , be the pipe neuer so long , and consequently the sloaping motion neuer so forcible ; yet the water will runne out att that hole to obey its more powerfull impulse to the centerwardes , rather then continue the violent motion , in which it had arriued to a great degree of celerity . Which being so , it is easy to conceiue that the atomes in the wind or water which mooue perpendicularly downewardes , will still continue the irons motion downewardes , notwithstanding the mediums sloaping motion : since the preuailing force determineth , both the iron , and the medium downewardes ; and the iron hath a superproportion of density to cutt its way , according as the preualent motion determineth it . But if the descending atomes , be in part carryed along downe the streame by the current of wind or water ; yet still the current bringeth with it , new atomes into the place of those that are carryed away : and these atomes , in euery point of place wheresoeuer they are , do of themselues tend perpendicularly downewardes ; howbeit they are forced from the complete effect of their tendance , by the violence of the current : so that in this case they are mooued by a declining motion , compounded of their owne naturall motion , and of the forced motion , with which the streame carryeth them . Now then if a dense body , do fall into such a current where these different motions giue their seuerall impulses , it will be carryed ( in such sort as we say of the atomes ; but in an other proportion ) not in a perpendicular but in a mixt declining line , compounded of the seuerall impulses , which the atomes and the current do giue it ( in which also it is to be remembred , how the current giueth an impulse downewardes , as well as sloaping ; and peraduenture the strongest downewardes : ) and the declination will be more or lesse ; according , as the violent impulse preuayleth more or lesse against the naturall motion . But this is not all that is to be considered in estimating the declination of a dense bodies motion when it is sinking in a current of wind or water ; you must remember that the dense body it selfe , hath a particular vertue of its owne ( namely its density ) by which it receiueth and prosecuteth more fully its determination downewardes ; and therefore the force of that body in cutting its way through the medium , is also to be considered in this case , as well as aboue , in calculating its declining from the perpendicular ; and out of all these causes will result a middle declination , cōpounded of the motiō of the water or wind both wayse , and of its owne motion by the perpendicular line . And since of these three causes of a dense bodies motion , it s owne vertue in prosecuting by its density the determination it requireth , is the most efficacious by much after it hath once receiued a determination from without ; its declination will be but litle if it be very dense and heauy . But if it recede much from density , so as to haue , some neere proportion to the density of the medium , the declination will be great . And in a word , according as the body is heauyer or lighter , the declination will be more or lesse , in the same current though not exactly according to the proportion of the diminishing of its density , as long as there is a superproportion of its density to the medium : since that such a superproportion ( as we haue declared heretofore ) maketh the mediums operation vpon the dense body scarce considerable . And hence you see why a stone or piece of iron , is not carried out of its way as well as feather ; because the stones motion downewardes , is greater and stronger , then the motion of a feather downewardes . And by consequence , the force that can deturne a feather from its course downewardes , is not able to deturne a stone . And if it be replyed , that it may be so ordered that the stone shall haue no motion , before it be in the streame of a riuer , and notwithstanding it will still mooue downewardes ; we may answere , that considering the litle decliuity of the bed of such a streame , the strongest motion of the partes of the streame , must necessarily be downewardes ; and consequently , they will beate the stone downewardes . And if they do not the like to a feather or other light body ; it is because other partes of the streame , do gett vnder the light body ; and beate it vpwardes , which they haue not power enough to do to the stone . Sixthly , 8 it may be obiected , that if Elements do not weigh in their owne spheres ; then their grauity and descending must proceede from some other cause and not from this percussion of the atomes we attribute it to ; which percussion we haue determined goeth through all bodies whatsoeuer , and beateth vpon euery sensible part of them . But that Elements weigh not in their owne spheres , appeareth out of the experience of a syphon ; for though one legge of the syphon , be suncke neuer so much deeper into the body of the water , then the other legge reacheth below the superficies of the water : neuerthelesse , if once the outward legge become full of water , it will draw it out of the other longer legge : which it should not do , if the partes of water that are comprised within their whole bulke , did weigh ; seeing that the bulke of water is much greater , in the sunke legge then in the other : and therefore these should rather draw backe the other water into the cisterne , then be themselues drawne out of it into the ayre . To this we answere that it is euident the Elements do weigh in their owne spheres , att least , as farre as we can reach to their spheres : for we see that a ballone stuffed hard with ayre is heauyer then an empty one . Againe more water would not be heauyer then lesse if the inward partes of it did not weigh : and if a hole were digged in the bottome of the sea , the water would not runne into it and fill it , if it did not grauitate ouer it . Lastly , there are those who vndertake to distinguish in a deepe water , the diuers weights which seuerall partes of it haue , as they grow still heauyer and heauyer towardes the bottome : and they are so cunning in this art , that they professe to make instruments which by their equality of their weight to a determinate part of the water , shall stand iust in that part , and neyther rise nor fall higher or lower : but if it be putt lower , it shall ascend to its exact equally weighing orbe of the water ; and if it be putt higher , it shall descend vntill it cometh to rest precisely in that place . Whence it is euident , that partes of water do weigh within the bulke , of their maine body ; and of the like we haue no reason to doubt , in the other two weighty Elements . As for the opposition of the syphon , we referre that point to where we shall haue occasion to declare the nature of that engine , of sett purpose . And there we shall shew , that it could not succeede in its operation , vnlesse the partes of water did grauitate in their maine bulke , into which one legge of the syphon is sunke . Lastly , 9 it may be obiected , that if there were such a course of atomes as we say ; and that their stroakes were the cause of so notable an effect , as the grauity of heauy bodies : we should feele it palpably in our owne bodies , which experience sheweth vs we do not . To this we answere first : that their is no necessity we should feele this course of atomes , since by their subtility they penetrate all bodies ; and consequently , do not giue such stroakes as are sensible . Secondly , if we consider that dustes , and strawes , and feathers do light vpon vs without causing any sense in vs ; much more we may cōceiue that atomes ( which are infinitely more subtile and light ) can not cause in vs any feeling of them . Thirdly , we see that what is continuall with vs , and mingled in all thinges doth not make vs take any especiall notice of it : and this is the case of the smiting of atomes . Neuerthelesse , peraduenture we feele them in truth , as often as we feele hoat and cold weather , and in all catarres or other such changes , which do as it were sinke into our body without our perceiuing any sensible cause of them : for no question but these atomes are the immediate causes of all good and bad qualities in the ayre . Lastly , when we consider that we can not long together hold out our arme att length , or our foote from the ground , and reflect vpon such like impotencies of our resisting the grauity of our owne body : we can not doubt , but that in these cases we feele the effect of these atomes , working vpon those partes ; although we can not by our sense discerne immediately that these are the causes of it . 10 But now it is time to draw our Reader out of a difficulty , which may peraduenture haue perplexed him in the greatest part of what he hath hitherto gone ouer . In our inuestigation of the Elements , we tooke for a principle therevnto : that grauity , is sometimes more , sometimes lesse , then the density of the body in which it is . But in our explication of rarity and density ; and againe in our explication of grauity ; we seeme to putt , that grauity and density is all one . This thorne I apprehend , may in all this distance , haue putt some to paine : but it was impossible for mee to remedy it ; because I had not yet deliuered the manner of grauitation . Here then I will do my best , to asswage their greefe , by reconciling these appearing repugnancies . We are therefore to consider , that density ( in it selfe ) doth signify a difficultie to haue the partes of its subiect in which it is , seperated one from an other ; and that grauity ( likewise in it selfe ) doth signify a quality , by which a heauy body doth descend towardes the center ; or ( which is consequent therevnto ) a force to make an other body descend . Now this power , we haue shewed , doth belong vnto density , so farre forth as a dense body being strucken by an other , doth not yield by suffering its partes to be diuided ; but , with its whole bulke striketh the next before it , and diuideth it , if it be more diuisible then it selfe is . So that you see , density hath the name of density , in consideration of a passiue quality or rather of an impassibility , which it hath ; and the same density is called grauity , in respect of an actiue quality it hath which followeth this impassibility . And both of them are estimated by the different respects which the same body or subiect , in which they are , haue vnto different bodies that are the termes whereunto it is compared ; for the actiue quality or grauity of a dense body , is esteemed by its respect to the body it striketh vpon ; whereas its density , includeth a respect singly to the body that striketh it . Now it is no wonder that this change of comparison , worketh a disparity in the denominations : and that thereby , the same body , may be conceiued to be more or lesse impartible , then it is actiue or heauy . As for example , lett vs , of a dense Element , take any one least part , which must of necessity be in its owne nature and kind absolutely impartible : and yet it is euident , that the grauity of this part must be exceeding litle , by reason of the litlenesse of its quantity ; so that thus you see an extremity of the effect of density , ioyned together in one body ( by the accident of the litlenesse of it ) with a contrary extremity of the effect of grauity , ( or rather with the want of it ) each of them within the limits of the same species . In like manner it happeneth , that the same body in one circumstance is more weighty ; in an other ( or rather in the contrary ) is more partible : so water when it is in a payle , because it is thereby hindered frō spreading abroad , hath the effect of grauity predominating in it ; but if it be poured out , it hath the effect of partibility more . And thus it happeneth that meerely by the gradation of rarity and density , one dense body may be apt , out of the generall course of naturall causes , to be more diuisible , thē to be a diuider ; though according to the nature of the degrees considered absolutely in thēselues , what is more powerfull to diuide , is also more resistēt and harder to be diuided . And this arriueth in that degree which maketh water ; for the falling and beating of the atomes vpon water , hath the power , both to diuide it and to mak● it descend ; but so , that by making it descend it diuideth it . And therefore we say that it hath more grautty then density , though it be the very density of it , which is the cause that maketh it partible , by the working of one part vpon an other : for if the atomes did not find the body , so dense as it is , they could not by their beating vpon one part make an other be diuided . So that , a dense body to be more heauy then dense , signifyeth nothing else , but that it is in such a degree of density , ●hat some of its owne partes , by their being assisted and sett on worke by a generall cause , ( which is the fall of the atomes ) are powerfull enough to diuide , other adioyning partes of the same density with them , one from an other : in such sort as we see , that water poured out of an eawer into a basen where there is already other water , hath the power to diuide the water in the basen by the assistance of the celerity which it getteth in descending . And now I hope the reader is fully satisfyed that there is no contradiction in putting Density and Grauity to be the same thing materially ; and that neuerthelesse the same thing , may be more heauy then dense , or more dense then heauy , as we tooke it to our seuerall purposes in the inuestigation of the Elements . 11 Hauing , thus layed an intelligible ground to discouer how these motions that are generall to all bodies , and are naturall in chiefe , are contriued by nature : we will now endeauour to shew that the contrary position is not onely voluntary , but also impossible . Lett vs therefore suppose that a body hath a quality to mooue it downewardes . And first wee shall aske what downewardes signifyeth : for eyther it signifyeth towardes a fixed point of imaginary space ; or towardes a fixed point of the vniuerse ; or towardes some mooueable point . As for the first , who would maintaine it must haue more imagination then iudgment , to thinke that a naturall quality could haue an essence determined by a nothing : because we can frame a conceit of that nothing . As for the second , it is very vncertaine , whether any such point be in nature : for , as for the center of the earth it is cleare that if the earth , be carryed about , the center of it can not be a fixed point . Againe , if the center signifyeth a determinate point in the earth that is the medium of grauity or of quantity , it is changed as often as any dust lighteth vnequally vpon any one side of the earth , which would make that side bigger then it was : and I doubt a quality can not haue morall considerations to thinke that so litle doth no harme . As for the third position , likewise it is not intelligible how a quality should change its inclination or essence , according to the change that should light to make now one point , now an other , be the center vnto which it should tend . Againe , lett vs consider that a quality hath a determinate essence . Then seeing its power is to mooue , and to moue , signifyeth to cutt the mediū it is mooued in ; it belongeth vnto it of its nature , to cutt so much of such a medium in such a time . So that , if no other cause be added but that you take precisely and in abstracto , that quality , that medium , and that time ; this effect will follow , that so much motion is made . And if this effect should not follow , it is cleare , that the being able to cutt so much of such a medium in such a time , is not the essence of this quality , as it was supposed to be . Diuiding then the time , and the medium , halfe the motion should de made in halfe the time , a quarter of the motion in a quarter of the time , and so without end , as farre as you can diuide . But this is demonstratiuely impossible ; sithhence it is demonstrated that a mooueable coming from rest , must of necessity passe through all degrees of tardity ; and therefore by the demonstration cited out of Galileus , we may take a part in which this grauity can not mooue its body in a proportionate part of time , through a proportionate part of the mediū . 12 But because in naturall Theorems , experiences are naturally required ; lett vs see whether nature giueth vs any testimony of this verity . To that purpose we may consider a plummet , hanged in a small string from a beame , which being lifted vp gentlely on the one side att the extent of the string , and permitted to fall meerely by the power of grauity , it will ascend very neere as high on the contrary side , as the place it was held in from whence it fell . In this experiment we may note two thinges : the first , that if grauity be a quality , it worketh against its owne nature , in lifting vp the plumett , seing its nature is onely to carry it downe . For though it may be answered that it is not the grauity ; but an other quality , called vis impressa which carrieth it vp : neuerthelesse it can not be denyed , but that grauity is either the immediate or at least the mediate cause which maketh this vis impressa : the effect whereof , being contrary to the nature of grauity ; it is absurd to make grauity the cause of it : that is , the cause of an essence , whose nature is contrary to its owne . And the same argument , will proceede , though you putt not vis impressa , but suppose some other thing to be the cause of the plummets remounting , as long as grauity is said to be a quality : for still grauity must be the cause of an effect contrary to its owne inclination , by setting on foote the immediate cause to produce it . The second thing we are to note in this experiment of the plummets ascent is ; that if grauity be a quality , there must bee as much resistance to its going vp , as there was force to its coming downe . Therefore , there must be twice as much force to make it ascend , as there was to make it descend : that is to say , there must be twice as much force , as the naturall force of the grauity is : for there must be once as much , to equalise the resistance of the grauity ; and then an other time as much , to carry it as farre through the same medium in the same time . But it is impossible that any cause should produce an effect greater then it selfe . Againe ; the grauity must needes be in a determinate degree : and the vertue that maketh the plummett remount ( whatsoeuer it be ) may be putt as litle as we please : and consequently , not able to ouersway the grauity alone if it be an intrinsecall quality and yet the plummet will remount : in which case you putt an effect , without a cause . An other experience we may take from the force of sucking , for take the barrell of a long gunne perfectly bored , and sett it vpright , with the breech vpon the ground , and take a bullett that is exactly fitt for it , but so as it sticke not any where ( both the barrell , and it , being perfectly polished ; ) and then if you sucke att the mouth of the barrell ( though neuer so gently ) the bullett will come vp so forcibly , that it will hazard the striking out of your teeth . Now lett vs consider , what force were necessary to sucke the bullett vp , and how very slowly it would ascend , if in the barrell it had as much resistance to ascend as in the free ayre it hath inclination to goe downe . But if it had a quality of grauity naturall to it , it must of necessity haue such resistance : whereas in our experiment we see it cometh as easily as the very ayre . So that in this example as well as in the other nature teacheth vs that grauity is no quality . And all , or most of the arguments which we haue vrged against the quality of grauity in that explication , we haue considered it in : haue force likewise against it , although it be said to be an inclination of its subiect to mooue it selfe vnto vnity with the maine stocke of its owne nature , as diuers witty men do putt it : for this supposition doth but chāge the intention or end of grauity : and is but to make it an other kind of intellectuall or knowing Entity , that determineth it selfe to an other end : which is as impossible for a naturall quality to do , as to determine it selfe to the former endes . And thus much , the arguments we haue proposed , do conuince euidently , if they be applyed against this opinion . THE TWELTH CHAPTER . Of Violent Motion . 1 ANd thus , we haue giuen a short scātling , whereby to vnderstand in some measure , the causes of that motion , which we call naturall , by reason it hath its birth from the vniuersall oeconomy of nature here among vs ; that is from the generall working of the sunne , whereby all naturall thinges haue their course : and by reason that the cause of it is att all times , and in all places , constantly the same . Next vnto which the order of discourse leadeth vs to take a suruay of those forced motions , whose first causes the more apparent they are the more obscurity they leaue vs in , to determine by what meanes they are continued . When a tennis ball is strucken by a rackett , or an arrow is shott from a bow , we plainely see the causes of their motion : namely , the stringes ; which first yielding , and then returning with a greater celerity , do cause the missiues to speed so fast towardes their appoynted homes . Experience informeth vs what qualities the missiues must be endued withall to mooue fast and steadily . They must be so heauy that the ayre may not breake their course ; and yet so light , that they may be within the command of the stroake , which giueth them motion ; the striker must be dense , and in its best velocity : the angle which the missiue is to mount by ( if we will haue it goe to its furthest randome ) must be the halfe of a right one : and lastly , the figure of the missiue must be such , as may giue scope vnto the ayre to beare it vp , and yet not hinder its course by taking too much hold of it . All this we see ; but when withall wee see that the moouer , deserteth the moueable as soone as he hath giuen the blow ; wee are att a stand , and know not where to seeke for that which afterwardes maketh it flye : for motion being a transient , not a permanent thing ; as soone as the cause ceaseth that begott it , in that very point it must be att an end ; and as long as the motion continueth , there must be some permanent cause to make it do so : so that as soone as the rackett , or bowstring , goe backe and leaue the ball or arrow ; why should not they presently fall straight downe to the ground ? 2 Aristotle and his followers , haue attributed the cause hereof to the ayre : but Galileo relisheth not this conception . His arguments against it , are ( as I remember ) to this tenor : first ; ayre by reason of its rarity and diuisibility , seemeth not apt to conserue motion : next ; we see that light thinges are best carried by the ayre ; and it hath no power ouer weighty ones : lastly it is euident that ayre taketh most hold of the broadest superficies ; and therefore an arrow would flye faster broadwayes then longwayes , if this were true . Neuerthelesse , since euery effect must haue a proportionable cause from whence it immediately floweth ; and that a body , must haue an other body to thrust it on , as long as it mooueth ; lett vs examine what bodies do touch a moueable whilest it is in motion : as the onely meanes to find an issue out of this difficulty ; for , to haue recourse vnto a quality or impressed force , for deliuerance out of this straight , is a shift that will not serue the turne in this way of discourse we vse . In this Philosophy , no knott admitteth such a solution . If then we enquire what body it is that immediately toucheth the ball or arrow whiles it flyeth ; we shall find , that none other doth so , but the ayre and the atomes in it , after the stringes haue giuen their stroake , and are parted from the missiue . And although we haue Galileos authority , and arguments to discourage vs from beleeuing that the ayre can worke this effect ; yet since there is no other body besides it left for vs to consider in this case ; lett vs att the least examine how the ayre behaueth it selfe , after the stroake is giuen by the stringes . First then , it is euident , that as soone as the rackett or bowstring shrinketh backe from the missiue , and leaueth a space betweene the missiue and it ( as it is cleare , it doth , as soone as it hath strucken the resisting body ) the ayre must ' needes clappe in with as much velocity as they retire , and with some what more ; because the missiue goeth forward att the same time , and therefore , the ayre must hasten to ouertake it , least any vacuity should be left betweene the string and the arrow . It is certaine likewise , that the ayre on the sides doth also vpon the diuision of it , slide backe and helpe to fill that space which the departed arrow leaueth voyde . Now this forcible cloosing of the ayre att the nocke of the arrow must ' needes giue an impulse or blow vpon it : if it seeme to be but a litle one , you may consider how it is yet much greater , then what the ayre and the bodies swimming in it , do att the first giue vnto a stone falling frō high ; and how att the last , those litle atomes that driue a stone in its naturall motion , do with their litle blowes force it peraduenture more violenty and swiftly then any impelling Agent we are acquainted with , can do . So that the impulse which they make vpon the arrow , pressing violently vpon it , after such a vehement concussion , and with a great velocity , must needes cause a powerfull effect in that which of it selfe is indifferent to any motion any way . But vnlesse this motion of the ayre do continue to beate still vpon the arrow , 3 it will soone fall to the ground , for want of a cause to driue it forward ; and because the naturall motion of the ayre , ( being then the onely one ) will determine it downewardes . Lett vs consider then , how this violent rending of the ayre by the blow that the bowstring giueth vnto the arrow ; must needes disorder the litle atomes that swimme too and fro in it , and that ( being heauyer then the ayre ) are continually descending downewardes . This disorder , maketh some of the heauyer partes of them , gett aboue others that are lighter then they ; which they not abiding , do presse vpon those that are next them , and they vpon their fellowes : so that there is a great commorion and vndulation caused in the whole masse of ayre round about the arrow : which must continue some time before it can be settled : and it being determined by the motion of the arrow that way that it slideth , it followeth that all this commotion and vndulation of the ayre , serueth to continue the arrow in its flight . And thus , faster then any part behind can be settled , new ones before are stirred , till the resistance of the medium do grow stronger then the impulse of the moouers . Besides this the arrow pressing vpon the ayre before it , with a greater velocity then the ayre ( which is a liquide rare body ) can admitt , to moue all of a piece without breaking : it must of necessity happen that the partes of the ayre immediately before the arrow , be driuen vpon others further of , before these can be moued to giue place vnto them ; so that in some places the ayre becometh condensed , and consequently , in others rarifyed . Which also the wind that we make in walking , ( which will shake a paper pinned loosely , att the wall of a chamber towardes which we walke ) and the cooling ayre caused by fanning when we are hoat , do euidently confirme . So that it can not be doubted , but that condensation and rarefaction of the ayre , must necessarily follow the motion of any solide body : which being admitted it is euident that a great disorder , and for some remarkable time , must necessarily be in the ayre ; since it can not brooke to continue in more rarity or density then is naturall vnto it . Nor can weighty and light partes agree to rest in an equal height or lownesse ; which the violence of the arrowes motion forceth them vnto for the present . Therefore it can not be denyed , but that though the arrow slide away , neuerthelesse there still remaineth behind it ( by this condensation and confusion of partes in the ayre ) motion enough to giue impulse vnto the arrow , so as to make it continue its motion after the bowstring hath left it . 4 But here will arise a difficulty : which is , how this clapping in , and vndulation of the ayre , should haue strength and efficacy enough , to cause the continuance of so smart a motion , as is an arrowes shott , from a bow . To this I neede no other argument for an answere , then to produce Galileos testimony how great a body , one single mans breath alone , can in due circumstances giue a rapide motion vnto : and withall , lett vs consider how the arrow , and the ayre about it are already in a certaine degree of velocity ; that is to say , the obstacle that would hinder it , from moouing that way ( namely , the resistance of the ayre ) is taken away ; and the causes that are to produce it ( namely the determining of the ayres , and of the atomes motion that way ) are hightened . And then we may safely conclude that the arrow which of it selfe is indifferent to be mooued vpwardes or downewardes , or forwardes , must needes obey that motion which is caused in it by the atomes , and the ayres pressing vpon it ; either according to the impulse of the string ; or ( when the string beginneth to flagge ) according to the beatinges that follow the generall constitution of nature ; or in a mixt manner according to the proportions that these two hold to one an other . Which proportions Galileus in his 4th Dialogue of motion , hath attempted to explicate very ingeniously : but hauing missed in one of his suppositions ; to witt , that forced motion vpon an horizontall line , is throughout vniforme ; his great labours therein , haue taken litle effect towardes the aduancing the knowledge of nature , as he pretended : for his conclusions succeede not in experience ▪ as Mersenius assureth vs after very exact trials ; nor can they in their reasons be fitted to nature . So that , to conclude this point ; I find no difficulty in allowing this motion of the ayre strength enough to force the mooueable onwardes , for some time after the first moouer is seuered from it ; ( and long after , we see no motions of this nature do endure : ) so that we neede seeke no further cause for the continuance of it : but may rest satisfyed vpon the whole matter , that since the causes and circumstances our reason suggesteth vnto vs , are after mature and particular examination proportionable to the effects we see , the doctrine we deliuer must be sound and true . For the establishing whereof , we neede not ( considering what we haue already said ) spend much time in soluing Galileos arguments against it : 5 seeing that ▪ out of what we haue sett downe , the answeres to them appeare plaine enough ; for first , we haue assigned causes how the ayre may continue its motion long enough to giue as much impression as is needefull vnto the arrow , to make it goe on as it doth . Which motion is not requisite to be neere so great in the ayre behind the arrow ( that driueth it on ) as what the arrow causeth in the ayre before it : for by reason of the density of it , it must needes make a greater impression in the ayre it cutteth , then the ayre , that causeth its motion , would do of it selfe without the mediation of the arrow . As , when the force of a hand giueth motion vnto a knife to cutt a loafe of bread , the knife , by reason of the density and of the figure it hath , m●k●th a greater impression in the loafe , th●n the hand alone would do . And this is the same that we declared in the naturall motion of a heauy thing , downewardes , vnto which we assigned two causes ; namely , the beating of the atomes in the ayre , falling downe in their naturall cours● , to determine it the way it is to goe ; and the density of the body , that cutting more powerfully then those atomes can do ; giueth ( together with their helpe ) a greater velocity vnto the mooueable , then the atomes of themselues can giue . Nor doth it import that our resolution is against the generall nature of rare and dense bodies , in regard of conseruing motion ; as Galileo obiecteth for the reason why dense bodies do conserue motion longer then rare bodies , is , because in regard of their diuiding vertue , they gett in equall times a greater velocity . Wherefore seeing that velocity is equall vnto grauity ; it followeth th●t resistance worketh not so much vpon them as vpon rare bodies ; and therefore can not make them cease from motion so easily as it doth rare bodies . This is the generall reason for the conseruation of motion in dense bodies . But because in our case , there is a continuall cause which conserueth motion in the ayre , the ayre may continue its motion longer then of it selfe it would do : not ; in the same part of ayre which Galileus ( as it seemeth ) did ayme att : but in diuers partes , in which the mooueable successiuely is . Which being concluded , lett vs see how the forced motion cometh to decrease and to be ended . To which purpose we may obserue , that the impression which the arrow receiueth from the ayre that driueth it forwardes , being weaker then that which it receiued att the first from the string , ( by reasō , that the ayre is not so dēse , and therefore cā not strike so great a blow ) the arrow doth not in this second measure of time , ( wherein we cōsider the impulse giuen by the ayre onely ) cutt so strongly the ayre before it , nor presse so violently vpon it , as in the first measure when the string parting from it did beate it forwardes : for till then , the velocity encreaseth in the arrow , as it doth in the string that carryeth it along , which proceedeth from rest att the singers loose from it , to its highest degree of velocity ; which is , when it arriueth to the vtmost extent of its ierke , where it quitteth the arrow . And therefore , the ayre now doth not so swiftly , nor so much of it , rebound backe from before , and clappe it selfe behind the arrow , to fill the space that else would be left voyde by the arrowes moouing forward : and consequently , the blow it giueth in the third measure , to driue the arrow on , can not be so great as the blow was immediately after the stringes parting from it ; which was in the second measure of time : and therefore , the arrow must needes mooue slower in the third measure then it did in the second ; as formerly it mooued slower in the second ( which was the ayres first stroake ) then it did in the first , when the string droue it forwardes . And thus , successiuely in euery moment of time , as the causes grow weaker and weaker by the encrease of resistance in the ayre before , and by the decrease of force in the subsequent ayre ; so , the motion must be slower and slower , till it come to pure cessation . 6 As for Galileus second argument ; that the ayre hath litle power ouer heauy thinges ; and therefore he will not allow it to be the cause of continuing forced motions in dense bodies : I wish he could as well haue made experience what velocity of motion a mans breath might produce in a heauy bullett lying vpon an euen , hard , and slippery plaine , ( for a table would be too short ) as he did , how admirable great a one it produced in pendants hanging in the ayre : and , I doubt not but he would haue granted it as powerfull in causing horizontall motions , as he found it in the vndulations of his pendantes . Which neuerthelesse , do sufficiently conuince how great a power ayre hath ouer heauy bodies . As likewise the experience of windgunnes assureth vs that ayre duly applyed is able to giue greater motion vnto heauy bodies then vnto light ones . For how can a straw or feather be imagined possibly to fly with halfe the violence as a bullett of lead doth out of one of those engines ? And when a man sucketh a bullett vpwardes in a perfectly bored barrell of a gunne , which the bullett fitteth exactly ( as we haue mentioned before ) with what a violence doth it follow the breath and ascend to the mouth of the barrell ? I remember to haue seene a man that was vncautious and sucked strongly that had his foreteeth beaten out by the blow of the bullett ascending . This experiment ( if well looked into ) may peraduenture make good a greate part of this doctrine we now deliuer . For , the ayre pressing in behind the bullett att the touch hole , giueth it its impulse vpwardes ; vnto which the density of the bullett being added , you haue the cause of its swiftnesse , and violence ; ( for a bullett of wood or corke , would not ascend so fast and so strongly ) and the sucking away of the ayre before it , taketh away that resistance which otherwise it would encounter with , by the ayre lying in the way of it : and its following the breath with so great ease , sheweth ( as we touched before ) that of it selfe it is indifferent to any motion , when nothing presseth vpon it to determine it a certaine way . 7 Now to Galileos last argument ; that an arrow should fly faster broadwayes , then longwayes , if the ayre were cause of its motion : there needeth no more to be saide , but that the resistance of the ayre before , hindereth it as much as the impulse of the ayre behind helpeth it on ; so that nothing is gained in that regard ; but much is lost , in respect of the figure ; which maketh the arrow vnapt to cutt the ayre so well when it flyeth broadwayes , as when it is shott longwayes : and therefore the ayre being weakely cutt so much of it can not clappe in behind the arrow and driue it on , against the resistance before , which is much greater . Thus farre , with due respect , and with acknowledging remembrance of the many admirable mysteries of natute which that great man hath taught the world , we haue taken liberty to dispute against him : because this difficulty seemeth to haue driuen him against his Genius , to beleeue that in such motions there must be allowed a quality imprinted into the mooued body to cause them : which our whole scope both in this and in all other occasions where like qualities are vrged , is to prooue superfluous and ill grounded in nature ; and to be but meere termes to confound and leaue in the darke whosoeuer is forced to fly vnto them . THE THERTEENTH CHAPTER . Of three sortes of violent motion , Reflexion , Vndulation , and Refraction . 1 THe motion we haue last spoken of , because it is ordinarily either in part or wholy contrary to grauity ( which is accounted the naturall motion of most bodies ) vseth to be called violent or forced . And thus , you haue deliuered vnto you the natures and causes , both of naturall and of forced motion ; yet it remaineth that we aduertise you of some particular kindes of this forced motion , which seeme to be different from it , but indeed are not . As first , the motion of reflexion : which if we do but consider how forced motion is made ; we shall find that it is nothing else but a forced motion , whose line wherevpon it is made , is as it were snapped in two by the encounter of a hard body . For euen as we see in a spoute of water that is strongly shott against a wall , the water following driueth the precedent partes first to the wall , and afterwardes coming themselues to the wall , forceth them againe an other way from the wall : right so , the latter partes of the torrent of ayre , which is caused by the force that occasioneth the forced motion , driueth the former partes , first vpon the resistent body , and afterwardes againe from it . But this is more eminent in light then in any other body , because light doth lesse rissent grauity ; and so obserueth the pure course of the stroake , better then any other body ; from which , others do for the most part decline some way by reason of their weight . 2 Now the particular law of reflexion is , that the line incident , and the line of reflexion must make equall angles , with that line of the resistent superficies which is in the same superficies with themselues . The demonstration whereof , that great witt Renatus Des Cartes hath excellently sett downe in his booke of Dioptrikes by the example of a ball strucken by a rackett against the earth , or any resisting body : the substance where of is as followeth . The motion which we call vndulation needeth no further explication : 3 for it is manifest , that since a pendant , when it is remooued from its perpendicular , will restore it selfe therevnto by the naturall force of grauity , and that in so doing it gaineth a velocity , ( and therefore can not cease on a suddaine , ) it must needes be carried , out of the force of that motion , directly the cōtrary way : vntill the force of grauity , ouercoming the velocity , it must be brought backe againe to the perpēdicular : which being done likewise with velocity , it must send it againe towardes the place from which it fell att the first . And in this course of motion it must cōtinue for a while , euery vndulation being weaker then other , vntill att last it quite ceaseth , by the course of nature settling the ayre in its due situatiō according to the naturall causes that worke vpon it . And in this very manner also is performed that vndulation which we see in water , when it is stirred from the naturall situation of its sphericall superficies . Galileo hath noted that the time in which the vndulations are made which follow one an other of their owne accord , is the same in euery one of them ; and that as much time precisely is take vp in a pendants going a very short arch towardes the end of its vibration , as was in its going of the greatest arch att the beginning of its motion . The reason whereof seemeth strange to him , and he thinketh it to be an accident naturall to the body out of its grauity ; and that this effect conuinceth , it is not the ayre which mooueth such bodies . Whereas in truth , it is clearely the ayre which causeth this effect . Because the ayre striuing att each end ( where it is furthest from the force of the motion ) to quiett it selfe , getteth att euery bout somewhat vpon the space ; and so , contracteth that into a shorter arch . That motion also which we call Refraction , and is manifest to sense , onely in light ; ( though peraduenture hereafter more diligent searchers of nature , may likewise find it in such other bodies as are called qualities ; as in cold or heate , &c. ) is but a kind of Reflexion : for there being certaine bodies , in which the passages are so well ordered with their resistances , that all the partes of them seeme to permitt light to passe through them , and yet all partes of them seeme to reflect it ; when light passeth through such bodies , it findeth att the very entrance of them , such resistances , where it passeth , as serue it for a reflectent body ; and yet such a reflectent body , as hindereth not the passage through ; but onely hindereth the passage from being in a straight line with the line incident . Wherefore the light must needes take a plye as beaten from those partes towardes a line drawne from the illuminant , and falling perpendicularly vpon the resisting superficies ; and therefore is termed by mathematicians , to be refracted or broken towardes the Perpendicular . Now at the very going out againe of the light , the second superficies ( if it be parallel to the former ) must needes vpon a contrary cause , strike it the contrary way : which is termed from the Perpendicular . But before we wade any deeper into this difficulty , 5 we can not omitt a word of the manner of explicating refraction which Monsieur Des Cartes vseth , so witty a one as I am sorry it wanteth successe . He therefore following the demonstration aboue giuen of reflexion ; supposeth the superficies which a ball lighteth vpon , to be a thinne linnen cloth , or some other such matter as will breake cleanely by the force of the ball striking smartly vpon it . And because that superficies resisteth onely one way , therefore he inferreth that the velocity of the ball is lessened onely one way and not the other : so that the velocity of its motion that way in which it findeth no resistance , must be ( after the balles passage through the linnen ) in a greater proportion to the velocity which it hath the other way where it findeth resistance , then it was before . And therefore the ball will in lesse time arriue to its periode on the one side then on the other : and consequently , it will leane towardes that side , vnto which the course wherein it findeth no opposition , doth carry it . Which to sh●w how it is contrary vnto his owne principle ; lett vs conceiue the cloth CE to be of some thickenesse , and so draw the line OP to determine that thicknesse . And lett vs make from B vpon AL , an other Parallelogramme like the Parallelogramme AL , whose diameter shall be BQ . And it must necessarilly follow that the motion from B to Q , if there were no resistance , were in the same proportion as from A to B. But the proportion of the motion from A to B , is the proportion of CB to CA ; that is , it goeth in the same time faster towardes D , then it doth towardes M , in the proportion which CB hath to CA. By which account , the resistance it hath in the way towardes D , must also be greater then the resistance it hath in the way towardes M , in the proportion which CB hath to CA ; and therefore the more tardity must be in the way to D , and not in the way to M ; and consequently , the declination must be from Ewardes , and to Mwardes . For where there is most resistance , that way likewise must the tardity be greatest , and the declination must be from that way : but which way the thickenesse , to be passed in the same time , is most , that way the resistance is greatest : and the thickenesse is clearely greater towardes E , then towardes M ; therefore , the resistance must be greatest towardes E ; and consequently the declination from the line BL must be towardes M , and not towardes E. But the truth is , that in his doctrine the ball would goe in a straight line as if there were no resistance ; vnlesse peraduenture towardes the contrary side of the cloth , att which it goeth out into the free ayre : for as the resistance of the cloth is greater in the way towardes D , then in the way towardes M , ( because it passeth a longer line in the same time , as also it did formerly in the ayre ) so likewise is the force that mooueth it that way , greater then the force which mooueth it the other . And therefore the same proportions that were in the motion , before it came to the resisting passage , will remaine also in it : att the least vntill coming neere the side att which it goeth out , the resistance be weakned by the thinnenesse of the resistent there : which because it must needes happen on the side , that hath least thicknesse , the ball must consequently , turne the other way , where it findeth greatest yielding : and so att its getting out into the free ayre , it will bend from the greater resistance , in such manner as we haue said aboue . Neither do the examples brought by Monsieur Des Cartes , 6 and others in maintenance of this doctrine any thing auayle them : for when a canon bullett shott into a riuer , hurteth the people on the other side ; it is not caused by refraction , but by reflexion , as Monsieur Des Cartes himselfe acknowledgeth : and therefore , hath no force to prooue any thing in refraction ; whose lawes are diuers from those of pure reflexion . And the same answere serueth against the instance of a muskett bullett shott att a marke vnder water ; which perpetually lighteth higher then the marke , though it be exactly iust aymed att . For we knowing that it is the nature of water , by sinking in one place to rise round about , it must of necessity follow that the bullett which in entring hath pressed downe the first partes of the water , hath withall thereby putt others further off in a motion of rising : and therefore the bullet in its goeing on must meete with some water swelling vpwardes , and must from it receiue a ply that way ▪ which can not faile of carrying it aboue the marke it was leuelled att . And so we see this effect proceedeth , from reflection or the bounding of the water , and not from refraction . Besides that it may iustly be suspected , the shooter tooke his ayme too high , by reason of the markes appearing in the water higher then in truth it is : vnlesse such false ayming were duly preuented . Neither is Monsieur Des Cartes his excuse to be admitted , when he sayth that light goeth otherwise , then a ball would do , because that in a glasse or in water , the etheriall substance , which he supposeth to runne through all bodies is more efficaciously mooued then in ayre : and that therefore , light must go faster in the glasse then in the ayre , and so turne on that side of the straight line which is contrary to the side that the ball taketh , because the ball goeth not so swiftly . For , ( not to dispute of the verity of this proposition ) the effect he pretendeth , is impossible : for if the etheriall substance in the ayre before the glasse , be slowly mooued ( the motion of which , he calleth light ) it is impossible that the etheriall substance in the glasse or in the water should be more smartly mooued then it . Well it may be lesse ; but without all doubt , the impulse of the etheriall substance in the glasse can not be greater then its adequate cause which is the motion of the other partes that are in the ayre precedent to the glasse . Againe ; after it is passed the glasse , it should returne to be a straight line with the line that it made in the ayre precedent to the glasse : seeing that the subsequent ayre must take off iust as much ; ( and no more ) as the glasse did adde : the contrary whereof experience sheweth vs. Thirdly , in this explication , it would alwayes go one way in the ayre , and an other way in the glasse : whereas all experience testifyeth , that in a glasse conuexe on both sides , it still goeth in the ayre after its going out , to the same side as it did in the glasse ; but more . And the like happeneth in glasses on both sides concaue . Wherefore it is euident , that it is the superficies of the glasse , that is the worker on both sides ; and not the substance of the ayre on the one side , and of the glasse on the other . And lastly ; his answere doth no wayes solue our obiection , which prooueth that the resistance both wayes is proportionate to the force that mooueth , and by consequence that the thing moued must go straight . As we may imagine would happen , if a bullett were shott sloaping through a greene mudde wall , in which there were many round stickes , so thinne sett that the bullett mighr passe with ease through them ; for as long as the bullett touched none of them ( which expresseth his case ) it would go straight ; but if it touched any of them ( which resembleth ours , as by and by will appeare ) it would glance according to the quality of the touch , and mooue from the sticke in an other line . Some peraduenture may answere for Monsieur Des Cartes that this subtile body which he supposeth to runne through all thinges is stiffe and no wayes plyable . But that , is so repugnant to the nature of rarity and so many insuperable inconueniencies do follow out of it ; as I can not imagine he will owne it : and therefore I will not spend any time in replying therevnto . 7 We must therefore seeke some other cause of the refraction of light which is made att the entrance of it into a diaphanous body . Which is plainely ( as we said before ) because the ray striking against the inside of a body it can not penetrate , turneth by reflexion towardes that side on which the illuminant standeth : and if it findeth cleare passage through the whole resistent , it followeth the course it first taketh ; if not then it is lost by many reflexions too and fro , And taking a body of concaue surfaces we shall ( according to this doctrine of ours ) find the causes of refraction iust contrary ; and accordingly , experience likewise sheweth vs , the effects to be so too . And therefore since experience agreeth exactly with our rules , we can not doubt but that the principles vpon which we goe , 8 are well layd . But because crooked surfaces may haue many irregularities ; it will not be amisse to giue a rule by which all of them may be brought vnto a certainety . And this it is , that reflexions from crooked superficieses , are equall to the reflexions that are made from such plaine superficieses , as are tangents to the crooked ones in that point from whence the reflexions are made . Which principall the Masters of Optikes do take out of a Mathematicall supposition of the vnity of the reflecting point , in both the surfaces ; the crooked and the plaine . But we take it out of the insensibility , of the difference of so litle a part in the two different surfaces , as serueth to reflect a ray of light : for where the difference is insensible in the causes ; there likewise the difference is so litle in the effects as sense can not iudge of them : which is as much as is requisite to our purpose . Now seeing that in the Mathematicall supposition , the point where the reflexion is made is indifferent to both the surfaces ; it followeth that it importeth not whether superficies you take to know the quality of reflexion by . This principle then being settled , that the reflexion must follow the nature of the tangent surfaces ; and it being prooued , that in plaine surfaces it will happen in such sort as we haue explicated , it followeth that in any crooked superficies of what figure soeuer , the same also will happen . Now seeing we haue formerly declared , that refractions are but a certaine kind of reflexions , what we haue said here of reflexions , may be applyed to refractions . 9 But there remaineth yet vntouched , one affection more of refractions ; which , is , that some diaphanous bodies do in their inward partes reflect more then others ( which is , that which we call refraction ) as experience sheweth vs. Concerning which effect , we are to consider that diaphanous bodies , may in their composition haue two differences : for some are composed of greater partes and greater pores ; others of lesser partes and lesser pores . It is true , there may be other combinations of pores and partes , yet by these two , the rest may be esteemed . As , for the first combination , we see that because the pores are greater , a greater multitude of partes of light may passe together through one pore ; and because the partes are greater , likewise a greater multitude of rayes may reflect from the same part , and may find the same passage quite throughout the diaphanous body . On the contrary side , in the second combination where both the pores and the partes of the diaphanous body are litle , the light must be but litle that findeth the same passage . Now , that refraction is greater or lesser , happeneth two wayes ; for it is , eyther when one diaphanous body reflecteth light att more angles then an other , and by consequence in a greater extent of the superficies ; or else , when one body reflecteth light from the same point of incidence in a shorter line and in a greater angle , then an other doth . In both these wayes it is apparant , that a body composed of greater partes and greater pores , exceedeth bodies of the opposite kind : for by reason that in the first kind , more light may beate against one part ; a body in which that happeneth , will make an appearance from a further part of its superficies : whereas in a body of the other sort ; the light that beateth against one of the litle partes of it , will be so litle , as it will presently vanish . Againe , because in the first , the part att the incidence is greater ; the surface from which the reflexion is made inwardes , hath more of a plaine and straight superficies : and consequently doth reflect att a greater angle , then that , whose superficies hath more of inclining . But we must not passe from this question , 10 without looking a litle into the nature of those bodies in which refraction is made : for if they as well as the immediate causes of refraction , do likewise fauour vs ; it will not a litle aduance the certainety of our determination . To this purpose we may call to mind , how experience sheweth vs that great refractions are made in smoake , and in mistes , and in glasses , and in thicke bodied waters ; and Monsieur Des Cartes , addeth certaine oyles , and spirits or strong waters . Now most of these we see are composed of litle consistent bodies , swimming in an other liquide body . As is plaine in smoake and mistes : for the litle bubbles which rise in the water before they gett out of it ; and that are smoake when they gett into the ayre ; do assure vs that smoake is nothing else , but a company of litle round bodies , swimming in the ayre : and the round consistence of water vpon herbes , leafes , and twigges in a rynde or dew , giueth vs also to vnderstand that a mist is likewise a company of litle round bodies that sometimes stand , sometimes floate in the ayre , as the wind driueth them . Our very eyes beare wittnesse to vs , that the thicker sort of waters are full of litle bodies , which is the cause of their not being cleare . As for glasse , the blowing of it conuinceth , that the litle dartes of fire which pierce it euery way , do naturally in the melting of it conuert it into litle round hollow bodies , which in their cooling must settle into partes of the like figure . Then for crystall and other transparent stones which are found in cold places ; it can not be otherwise , but that the nature of cold piercing into the maine body , and contracting euery litle part in it selfe ; this contraction must needes leaue vacant pores betweene part and part . And that such transparent stones as are made by heate , haue the like effect and property , may be iudged out of what we see in brickes and tiles , which are left full of holes by the operation of the fire . And I haue seene in bones that haue layne a long time in the sunne , a multitude of sensible litle pores close to one an other , as if they had beene formerly stucke all ouer with subtile sharpe needles as close as they could be thrust in by one other . The Chymicall oyles and spirits which Monsieur Des Cartes speaketh of , are likely to be of the same composition ; since that such vse to be extracted by violent fires : for a violent fire is made by the coniunction of many rayes together ; and that must needes cause great pores in the body it worketh vpon ; and the sticking nature of these spirits , is capable of conseruing them . Out of all these obseruations it followeth , that the bodies in which greatest refractions do happen , are compounded ( as we haue said ) of great partes , and great pores . And therefore , by onely taking light to be such a body , as we haue described it to be , where we treated of the nature of it ; it is euident , that the effect which we haue expressed , must necessarily follow by way of reflexion : and that refraction is nothing else but a certaine kind of reflexion . Which last assertion , is likewise conuinced out of this ; that the same effects proceede from reflexion as from refraction : for by reflexion a thing may be seene greater then it is ; in a different place from the true one where it is : colours may be made by reflexion , as also , gloating light ; and fire likewise ; and peraduenture all other effects which are caused by refraction , may as well as these , be performed by reflexion . And therefore it is euident , they must be of the same nature ; seing that children are the resemblances of their parents . THE FOVRETEENTH CHAPTER . Of the composition , qualities , and generation of Mixed bodies . 1 HAuing now declared the vertues by which fire and earth worke vpon one an other , and vpon the rest of the elements ; which is , by light , and by the motions we haue discoursed of . Our taske shall be in this chapter first to obserue what will result out of such action of theirs : and next to search into the wayes and manner of compassing and performing it . Which latter we shall the more easily attaine vnto , when we first know the end that their operation leuelleth att . In this pursute we shall find that the effect of the Elements combinations , by meanes of the motions that happen among them ; is a long pedigree of compounded qualities and bodies : wherein , the first combinations ( like marriages ) are the breeders of the next more composed substances : and they againe are the parents of others in greater variety : and so are multiplyed without end ; for the further this worke proceedeth , the more subiects it maketh for new businesse of the like kind . To descend in particular vnto all these , is impossible . And to looke further then the generall heades of them , were superfluous and troublesome in this discourse ; wherein I ayme onely att shewing what sorts of thinges , in common , may de done by bodies : that if hereafter , we meete with thinges of an other nature and straine , we may be sure , they are not the ofspring of bodies and of quantity ; which is , the maine scope of what I haue designed here . And to do this with confidence and certainety , requireth of necessity this leisurely and orderly proceeding that hitherto we haue vsed , and shall continue to the end : for , walking thus softly , we haue alwayes one foote vpon the ground ; so as the other may be sure of firme footing before it settle . Whereas , they that for more hast will leape ouer rugged passages and broken ground ; when both their feete are in the ayre , can not helpe themselues , but must light as chance throweth them . To this purpose then we may consider , that the qualities of bodies in common are of three sortes : for they are belonging , either to the constitution of a compounded body , or else , to the operation of it ; and the operation of a body , is of two kindes ; the one , vpon other bodies , the other , vpon sense . The last of these three sortes of qualities , shall be handled in a peculiar chapter by themselues . Those of the second sort , whereby they worke vpon other bodies , haue beene partly declared in the former chapters , and will be further discoursed of in the rest of this first treatise : so as that which remaineth for the present , is to fall vpon the discourse of such qualities as concurre to the constitution of bodies ; with an ayme to discouer , whether ( or no ) they may be effected by the seuerall mixtures of rarity and density , in such sort as is already declared . To which end , we are to consider in what manner these two primary differences of bodies may be ioyned together : and what effects such coniunction will produce . As for their coniunction : 2 to deliuer the nature of it entirely , we must begin from the very roote of it , and consider how the Vniuerse being finite ( which Mr. White hath demonstrated in the second knott of his first Dialogue ) there can not be an infinite number of bodies in it : for Geometricians shew vs how the least quantity that is , may be repeated so often as would exceede any the greatest determinate quantity whatsoeuer . Out of which it followeth , that although all the other bodies of the world were no bigger then the least quantity that can be designed ; yet they being infinite in number , would be greater then the whole Vniuerse that containeth them . And therefore , of necessity there must be some least body , or rather , some least cise of bodies : which in compounded bodies , is not to be expected : for , their least partes being compounded , must needes include compounding partes lesse then themselues . We must then looke for this least cise of bodies in the Elements ; which of all bodies are the simplest . And among them , we must pitch vpon that , wherein is greatest diuisibility , and which consequently is diuided into least partes ; that is , fire : so as we may conclude that among all the bodies in the world , that which of its owne nature hath an aptitude to be least , must be fire . Now , 3 the least body of fire , be it neuer so litle , is yet diuisible into lesse . What is it then that maketh it be one ? To determine this ; we must resort vnto the nature of Quantity : whose formall notion and essence is ; To be diuisible , which signifyeth , that many may be made , of it ; but thar of which many may be made , is not yet many , out of this very reason ; that many may be made of it . But , what is not many , is one . Therefore what hath quantity ; is , by meere hauing quantity , actually and formally , as well one , as it hath the possibility of being made many . And consequently , the least body of fire , by hauing quantity , hath those partes which might be many , actually one . And this is the first coniunction of partes that is to be considered in the composition of bodies : which though it be not an actuall ioyning of actuall partes ; yet it is a formall coniunction of what may be many . 4 In the next place we may consider ; how seeing the least bodies that are , be of fire ; it must needes follow , that the least partes of the other Elements must be bigger then they . And consequently , the possible partes of those least partes of the other Elements must haue something to conserue them together , more then is found in fire . And this , because Elements are purely distinguished by rarity and density is straight concluded to be density . And thus , we haue found ; that as quantity is the cause of the possible partes being one , so density is the cause of the like partes sticking together : which appeareth in the very definition of it , for , to be lesse diuisible , ( which is the notion of density ) speaketh a resistance to diuision , 5 or a sticking together . Now lett vs examine how two partes of different Elements are ioyned together , to make a compound . In this coniunction we find both the effects we haue already touched : for , two such partes must make one ; and moreouer , they must haue some resistance to diuisibility . The first of these effects we haue already assigned vnto the nature of quantity . And it being the formall effect of quantity ; it can not ( wheresoeuer it is found ) haue any other formall cause then quantity : and therefore , eyther the two litle partes of different Elements , do not become one body : or if they doe , we must agree that it is by the nature of quantity , which worketh as much in heterogeneall partes , as it doth in homogeneall ones . And it must needes do so : because Rarity and Dēsity ( which are the proper differencies of Quantity ) can not change the common nature of Quantity , that is their Genus : which by being so to them , must be vniuocally in them both . And this effect cometh precisely from the pure notion of the Genus : and consequently , must be seene as well in two partes of different natures , as in two partes of the same nature : but in partes of the same nature , which once were two , and afterwardes become one ; there can be no other reason why they are one , then the very same for which those partes that were neuer seperated ( but that may be seperated ) are likewise one : and this , most euidently , is the nature of quantity . Experience seemeth to confirme thus much ; when pouring water out of a basin , some of it will remaine sticking to the sides , of the mettall : for if the quantity of the basin , and of the water , had not beene one and the same by its owne nature ; the water ( considering the plyablenesse of its partes ) would certainely haue commen all away , and haue glided from the vneuennesse of the basin , by the attractive vnity of its whole , and would haue preserued the vnity of its quantity within it selfe , rather then by sticking to the basin , haue suffered diuision in its owne quantity ; which we are sure was one , whiles the water was altogether in the basin : but that , both the basin and the water making but one quantity ; and a diuision being vnauoydable in that one quantity ; it was indifferent , in regard of the quantity considered singly by it selfe , where this diuision should be made , whether in the partes of the basin , or in the partes of the water : and then , the other circumstances determined it in that part of the water which was neerest to the ioyning of it with the basin . The second effect ( which was resistance to diuisibility ; ) we assigned vnto density . And of that same cause , must also depend the like effect in this case of the sticking together of the two partes of different Elements , when they are ioyned to one an other : for if the two partes , whereof one is dense , the other is rare , do not exceede the quantity of some other part of one homogeneall rare Element for the diuiding whereof , such a determinate force , and no lesse can suffice : then , seeing that the whole composed of these two partes is not so diuisible as the whole consisting of that one part ; the assigned force will not be able to diuide them . Wherefore it is plaine , that if the rare part had beene ioyned to an other rare part in steed of the dense one it is ioyned vnto ; it had beene more easily diuidable from that , then now it is from the dense part . And by consequence it sticketh more closely to the dense part , then it would to an other of its owne nature . Out of what we haue said , 6 a steppe is made vs to vnderstand why soft and liqnid bodies do easily ioyne and incorporate into one continued body ; but hard and dry bodies so difficulty , as by experience we find to be true . Water with water , or wine eyther with other wine or with water , so vniteth , that it is very hard to part them : but sand or stones can not be made to sticke together without very great force and industry . The reasons whereof , must necessarily depend of what we haue said aboue . To witt that two bodies can not touch one an other , without becoming one : and , that if two bodies of one degree of density do touch , they must sticke together according to the force of that degree of density . Out of which two , is manifestly inferred , that if two hard thinges , should come to touch , they must needes be more difficultly seperated then two liquid thinges . And consequently , they can not come to touch , without as much difficulty , as that whereby they are made one . But to deduce this more particularly ; 7 lett vs consider , that all the litle surfaces , by which one hard body may be conceiued to touch an other ( as for example , when a stone lyeth vpon a stone ) must of necessity be eyther plane , or concaue , or conuexe . Now if a plane superficies should be supposed to touch an other plane one coming perpendicularly to it ; it must of necessity be granted to touch it as soone in the middle as on the sides . Wherefore , if there were any ayre ( as of necessity there must be ) betwixt the two surfaces before they touched ; it will follow that the ayre which was in the middle , must haue fled quite out from betweene the two surfaces , as soone as any part of the surfaces do touch ; that is , as soone as the ayre which was betweene the vtmost edges of the surfaces did fly out ; and by consequence it must haue moued in an instant . But if a plane surface be said to touch a conuexe surface ; it toucheth it onely by a line , ( as Mathematicans demonstrate ) or onely by a point . But , to touch by a line or a point , is in truth , not to touch by the forme or notion of Quantity , ( which requireth diuisibility in all that belongeth vnto it ; ) and dy consequence among bodies it is not to touch ; and so , one such surface doth not touch the other . Now , for a plaine surface to touch a concaue ; euery man seeth is impossible . Likewise , for two cōuexe surfaces to touch one an other , they must be allowed to touch eyther in a line or in a point , which we haue shewed not to be a physicall touching . And if a conuexe surface should bee said to touch a concaue ; they must touch all att once as we said of plane surfaces ; and therefore the same impossibility will arise therein : so that it is euident , that no two surfaces , mouing perpendicularly towardes one an other , can come to touch one an other , if neyther of them yieldeth , and changeth its hew . Now then , if it be supposed that they come slidingly one ouer an other in the same line ; whereby , first the very tippes of the edges come to touch one an other ; and still as you shooue the vpermost on forwardes , and that it slideth ouer more of the nether surface , it gaineth to touch more of it . I say that neither in this case do they touch immediately one an other : for as soone as the two first partes should meete , if they did touch , and that there were no ayre betweene them ; they must presently become one quantity or body , as we haue declared ; and must sticke firmely together , according to their degree of density ; and cōsequently , could not be moued on , without still breaking a sūderatt euery impulse , as much of the massy body , as were already made one by their touching . And if you should say they did not become one ; and yet allow them to touch immediately one an other without hauing any ayre or fluide body betweene them ; then if you suppose them to moue onwardes vpon these termes ; they would be changed locally , without any intrinsecall change : which in the booke De Mundo ( as we haue formerly alleadged ) is demonstrated to be impossible . There remayneth onely a third way for two hard surfaces to come together ; which is , that first they should rest sloaping one vpon an other , and make an angle where they meete ( as two lines , that cutt one an other , do in their point of their intersection ) and so containe as it were a wedge of ayre betweene them , which wedge they should lessen by litle and litle , through their mouing towardes one an other att their most distant edges ( whiles the touching edges , are like immoueable centers that the others turne vpon ) till att length they shutt out all the ayre , and close together , like the two legges of a compasse . But neither is it possible that this way they should touch , for after their first touch by one line ( which neyther is in effect a touching , as we haue shewed ) no other partes of them can touch , though still they approach neerer and neerer , vntill their whole surfaces do entirely touch att one : and therefore , the ayre must in this case leap out in an instant a greater space , then if the surfaces came perpendicularly to one an other ; for here it must fly from one extremity to the other : whereas , in the former case , it was to goe but from the middle to each side . And thus it is euident , that no two bodies can arriue to touch one an other , vnlesse one of them att the least , haue a superficies plyable to the superficies of the other ; that is , vnlesse one of them be lost , which is , to be liquide in some degree . Seeing then , that by touching , bodies do become one ; and that liquidity , is the cause and meanes whereby bodies arriue to touch ; we may boldly conclude that two liquide bodies do most easily and readily become one ; and next to two such , a liquide and a hard body , are soonest vnited : but two hard ones most difficultly . To proceede then with our reflections vpon the composition of bodies , 8 and vpon what resulteth out of the ioyning and mixture of their first differences Rarity and Density ; we see , how if a liquide substance happeneth to touch a dry body it sticketh easily therevnto . Then consider , that there may be so small a quantity of such a liquide body , as it may be almost impossible for any naturall agent to diuide it further into any lesse partes ; and suppose that such a liquide part is betweene two dry partes of a dense body , and sticking to them both , becometh in the nature of a glew to hold them together : will it not follow out of what wee haue said , that these two dense partes will be as hard to be seuered from one an other , as the small liquide part by which they sticke together is to be diuided ? So that , when the viscous ligaments which in a body do hold together the dense partes , are so small and subtile , as no force we can apply vnto them can diuide them , the adhesion of the partes must needes grow then inseparable . And therefore , we vse to moysten dry bodies , to make them the more easily be diuided ; whereas those that are ouermoyst , are of themselues ready to fall in pieces . 9 And thus you see how in generall , bodies are framed . Out of which discourse , we may ballance the degrees of solidity in bodies , for all bodies being composed of humide and dry partes , we may conceiue either kind of those partes , to be bigger or lesser , or to be more rare or more dense . Now if the dry partes of any body , be extreme litle and dense ; and the moyst partes that ioyne the dry ones together , be very great and rare ; then that body will be very easy to be dissolued . But if the moyst partes which glew together such extreme litle and dense dry partes , be eyther lesser in bulke or not so rare ; then the body composed of them will be in a stronger degree of consistence . And if the moyst partes which serue for this effect ; be in an excesse of littlenesse and withall dense ; then , the body they compose will be in the highest degree of consistence that nature can frame . On the other side ; if you glew together great dry partes , which are moderately dense and great , by the admixtion of humide partes that are of the least cise in bulke , and dense withall ; then the consistence will decrease from the height of it by how much the partes are greater , and the density lesse . But if vnto dry partes of the greatest cise , and in the greatest remissenesse of density , you adde humide partes that are both very great and very rare , then the composed body will proue the most easily dissolueable of all that nature affordeth . 10 After this , casting our eyes a litle further towardes the composition of particular bodies ; wee shall find still greater mixtures , the further we goe ▪ for as the first and simplest compounded bodies , are made of the foure Elements ; so , others are made of these ; and againe a third sort of them : and so , onwardes , according as by motion , the partes of euery one are broken in sunder , and mingled with others . Those of the first order , must be of various tempers according to the proportions of the Elements , whereof they are immediately made . As for example , such a proportion of fire to the other three Elements , will make one kind of simple body , and an other proportion will make an other kind : and so throughout , by various combinations and proportions among all the Elements . In the effecting of which worke , it will not be amisse to looke a litle vpon nature ; and obserue how she mingleth and tempereth different bodies one with an other , whereby she begetteth that great variety of creatures which we see in the world . But because the degrees of composition are infinite , according to the encrease of number , we will containe our selues within the common notions of excesse in the foure primary components , for if we should descend once to specify any determinate proportions , we should endanger loosing our selues in a wood of particular natures , which belong not to vs att present to examine . Then taking the foure Elements as materials to worke vpon : lett vs first consider how they may be varyed , that differing compositions may result out of their mixtures . I conceiue that all the wayes of varying the Elements in this regard , may be reduced to the seuerall cises of bignesse , of the partes of each Element , that enter into the composition of any body , and to the number of those partes : for certainely no other can be imagined , vnlesse it were variety of figure . But that can not be admitted to belong in any constant manner to those least particles where of bodies are framed ; as though determinate figures were in euery degree of quantity due to the natures of Elements , and therefore , the Elements would conserue themselues in those figures , as well in their least atomes , as in massye bulke : for seeing how these litle partes are shuffled together without any order ; and that all liquids easily ioyne , and take the figures which the dense ones giue them ; and that they againe , iustling one an other , do crush themselues into new shapes , which their mixture with the liquide ones , maketh them yield the more easily vnto : it is impossible that the Elements should haue any other naturall figure in these their least partes , then such as chance giueth them . But that one part must be bigger then an other is euident ; for the nature of rarity and density giueth it : the first of them , causing diuisibility into litle partes , and the latter , hindering it . Hauing then settled in what manner the Elements may be varied in the composition of bodies : 11 lett vs now beginne our mixture . In which , our ground to worke vpon must be earth and water ; for onely these two are the basis of permanent bodies , that suffer our senses to take hold of them , and that submitt themselues to tryall : whereas , if we should make the predominant Element to be ayre or fire , and bring in the other two solide ones vnder their iurisdiction to make vp the mixture , the compound resulting out of them , would be eyther in continuall consumption , ( as ordinary fire is ) or else imperceptible to our eyes or touch , and therefore , not a fitt subiect for vs to discourse of , since the other two afford vs enough to speculate vpon . Peraduenture our smell migh take some cognisance of a body so composed , or the effect of it taken in by respiration , might in time shew it selfe vpon our health : but it concerneth not vs now to look so farre ; our designe requireth more maniable substances . Of which , 12 lett water be the first ; and with it we will mingle the other three Elements , in excesse ouer one an other by turnes ; but still , all of them ouerswayed by a predominant quantity of water : and then , lett vs see what kind of bodies will result out of such proportions . First , if earth preuayle aboue fire and ayre , and arriue next in proportion to the water , a body of such a composition , must needes prooue hardly liquide , and not easy to lett its partes runne a sunder , by reason of the great proportion of so dense a body as earth that holdeth it together . Yet some inclination it will haue to fluidnesse , by reason the water is predominant ouer all ; which also will make it be easily diuisible , and giue very litle resistance to any hard thing that shall be applyed to make way through it . In a word , this mixture maketh the constitution of mudde , durt , honey , butter and such like thinges where the maine partes are great ones . And such , are the partes of earth and water in themselues . Lett the next proportion of excesse in a watry compound , 13 be of ayre , which when it preuayleth , it incorporateth it selfe chiefely with Earth , for the other Elements would not so well retaine it . Now , because its partes are subtile ( by reason of the rarity it hath ) and sticking , ( because of its humidity ) it driueth the Earth and water likewise into lesser partes . The result of such a mixture is , that the partes of a boby compounded by it are close , catching , flowing slowly , glibbe , and generally it will burne , and be easily conuerted into flame . Of this kind , are those which we call oyly or vnctuous bodies whose great partes are easily separated , ( that is , they are easily diuisible in bulke , ) but the small ones very hardly . Next the smallnesse , and well working of the partes , by meanes of the ayres penetrating euery dense one , and sticking close to euery one of them , and consequently , ioyning them without any vneuennesse ; causeth that there can be no ruggednesse in it ; and therefore , it is glibbe : in like manner as we see plaster or starch become smooth when they are well wrought . Then , the humidity of it causeth it to be catcking , and the shortenesse of euery part , maketh that where it sticketh , it is not easily parted thence . Now , the rarity of ayre next vnto fire , admitteth it to be ( of all the other Elements ) most easily , brought to the height of fire , by the operation of fire vpon it . And therefore , oyles are the proper foode of that Element . And accordingly we see , that if a droppe of oyle be spilled vpon a sheete of paper , and the paper be sett on fire att a corner ; as the fire cometh neere the oyle , the oyle will disperse and spread it selfe vpon the paper to a broader compasse then it had ; which is , because the heat rarifyeth it ; and so , in oyle it selfe the fire rarifying the ayre , maketh it penetrate the earthy partes adioyned vnto it , more then it did ; and so subtiliseth them , till they be reduced to such a height as they are within the power of fire to communicate his owne nature vnto them : and thus , he turneth them into fire , and carrieth them vp in his flame . 14 But if fire be predominant ouer earth and ayre in a watry compound ; it maketh the body so proportioned , to be subtile , rare , penetratiue , hoat in operation , light in weight , and subiect to burne . Of this kind are all sortes of wines , and distilled spirits , commonly called strong waters or Aquauites ; in latine Aquae ardentes . These will loose their vertues meerely by remaining vncouered in the ayre ; for fire doth not incorporate strongly with water ; but , if it find meanes , rayseth it selfe into the ayre ; as we see in the smoake of boyling water which is nothing else but litle bodies of fire , that entring into the water , do rarify some partes of it ; but haue no inclination to stay there and therefore as fast as they can gett out , they fly away ; but the humide partes of the water , which they haue rarifyed ( being of a sticking nature ) do ioyne themselues vnto them , and ascend in the ayre as high as the fiery atomes haue strength to carry them : which when it faileth them , that smoake falleth downe in a dew , and so becometh water againe as it was . All which one may easily discerne in a glasse vessell of water sett ouer the fire ; in which one may obserue the fire come in att the bottome , and presently swimme vp to the toppe like a litle bubble , and immediately rise from thence in smoake : and that , will att last conuert it selfe into droppes and settle vpon some solide substance thereabouts . Of these fyry spirits , some are so subtile , as of themselues they will vanish , and leaue no residue of a body behind them ; and Alchymistes prof●sse to make them so etheriall and volatile , that being poured out of a glasse from some reasonable height , they shall neuer reach the ground : but that before they come thither , they will be so rarifyed by that litle motion , as they shall grow inuisible like the ayre , and dispersing themselues all about in it , they will fill the chamber with the smell of that body which can no longer be seene . The last excesse in watry bodies , 15 must be of water it selfe , which is , when so litle a proportion of any of the other is mingled with it , as is hardly perceptible : out of this composition do arise all those seuerall sortes of iuices or liquors , which we commonly call waters : which by their mixture with the other three Elements , haue peculiar properties beyond simple Elementall water . The generall qualities whereof , we shall not neede any further to expresse , because , by what we haue already said of water in common , they are sufficiently knowne . In our next suruay , 16 we will take earth for our ground to worke vpon , as hitherto we haue done water : which if in any body , it be in the vtmost excesse of it beyond all the other three ; then , rockes and stones will grow out of it ; whose dryenesse ad hardnesse may assure vs , that Earth swayeth in their composition , with the least allay that may be . Nor doth their lightnesse ( in respect of some other Earthy compositions ) impeach this resolution ; for that proceedeth from the greatnesse and multiplicity of pores ; wherewith their dryenesse causeth them to abound and hindereth not , but that their reall solide partes may be very heauy . Now if we mingle a considerable proportion of water with earth ; 17 so , as to exceede the fire and ayre , but still inferior to the earth ; we shall produce mettalls : whose great weight , with their ductility and malleability , plainely telleth vs , that the smallest of waters grosse partes , are the glew that holdeth the earthy dense ones together : such weight , belonging to earth , and that easye changing of partes , being most proper to water . Quickesiluer ( that is the generall matter , whereof all the mettalls are immediately cōposed ) giueth vs euidence hereof ; for fire worketh vpon it with the same effect as vpon water . And the calcination of most of the mettalls , proueth that fire can easily part and consume the glew by which they were closed and held together : which therefore , must be rather of a watry then of an ayry substance . Likewise the glibbenesse of Mercury , and of melted mettalls , without catching or sticking to other substances , giueth vs to vnderstand that this great temper of a moyst Element with Earth , is water , and not ayre ; and that the watry partes are comprised , and as it were shutt vp within the earthy ones : for ayre catcheth and sticketh notably to all thinges it toucheth , and will not be imprisoned ; the diuisibity of it being exceeding great , though in neuer so short partes . Now if ayre mingleth it selfe with earth , 18 and be predominant ouer water and fire ; it maketh such an oyly and fatt soile , as husbandmen account their best mould ; which receiuing a betterment from the sunne and temperate heat , assureth vs of the concurse of the ayre : for wheresoeuer su●h heate is , ayre can not faile of accompanying it , or of being effected by it : and the richest of such earth , ( as port earth and marle ) will with much fire grow more compacted , and sticke closer together then it did ; as we see in baking them into pottes or fine brickes . Whereas , if water were the glew betweene the dense partes fire would consume it and crumble them a sunder , as it doth in those bodies it calcineth And excesse of fire will bring them to vitrification ; which still confirmeth that ayre aboundeth in them ; for it is the nature of ayre to sticke so close where once it is kneaded in , as it can not be seperated without extreme difficulty . And to this purpose , the viscous holding together of the partes of glasse when it is melted , sheweth euidently that ayre aboundeth in vitrifyed bodies . 19 The last mixture we are to meddle with , is of fire with earth , in an ouerruling proportion ouer ayre and water . And this I conceiue produceth those substances , which we may terme coagulated iuices , and which the latines do call Succi concreti : whos 's first origine , seemeth to haue beene liquors ; that haue beene afterwardes dryed by the force eyther of heate , or of cold . Of this nature are all kind of saltes , niters sulfurs , and diuers sortes of bitumens . All which , easily bewray the relikes an deffects of fire left in them ; some more , some lesse , according to their degrees . 20 And thus , we haue in generall , deduced from their causes , the complexions of those bodies , whereof the bulke of the world subiected to our vse , consisteth ; and which serue for the production and nourishment of liuing creatures , both animall and vegetable . Not so exactly ( I confesse ) nor so particularly , as the matter in it selfe , or as a treatise confined to that subiect , would require : yet sufficiently for our intent . In the performance whereof , if more accurate searchers of nature shall find that we haue peraduenture beene mistaken in the minute deliuering of some particular bodies complexion ; their very correction ( I dare boldly say ) will iustify our principall scope : which is , to shew that all the great variety we see among bodies , ariseth out of the cōmixtion of the first qualities and of the Elements : for they will not be able to correct vs , vpon any other groundes then those we haue layed . As may easily be perceiued , if we cast a summary view vpon the qualities of composed bodies . All which we shall find to spring out of rarity , and density , and to sauour of their origine : for the most manifest qualities of bodies may be reduced to certaine paires opposite to one an other . As namely some are liquide and flowing , others are consistent ; some are soft others hard ; some are fatty , viscous , and smooth ; others leane , gritty , and rough ; some grosse , othert subtile ; some tough , others brittle : and the like . Of which the liquide , the soft , the fatt and the viscous , are so manifestly deriued from rarity , that we neede not take any further paines to trace out their origine : and the like is of their contraries , from the contrary cause ; to witt of those bodies that are consistent , hard , leane , and gritty , all which do euidently spring from density . As for smoothnesse , we haue already shewed how that proceedeth from an ayry or oyly nature ; and by consequence , from a certaine degree of rarity . And therefore roughnesse ( the contrary of it ) must proceede from a proportionable degree of density . Toughnesse , is also a kind of ductility , which we haue reduced to watrynesse , that is , to an other degree of rarity ; and consequently brittlenesse must arise from the contrary degree of density . Lastly , grossenesse and subtilenesse do consist in a difficulty or facility to be diuided into small partes , which appeareth to be nothing else , but a certaine determination of rarity and density . And thus , we see ; how the seuerall complexions of bodies , are reduced to the foure Elements that compound them : and the qualities of those bodies , to the two primary differencies of quantatiue thinges by which the Elements are diuersifyed . And out of this discourse it will be euident , 21 that these complexions and qualities , though in diuerse degrees , must of necessity be found wheresoeuer there is any variation in bodies : for seeing there can be no variation in bodies , but by rarity and density ; and that the pure degrees of rarity and density , do make heate , cold , moisture , and drynesse , and ( in a word ) the foure Elements ; it is euident , that wheresoeuer there is variety of bodies , there must be the foure Elements ; though peraduenture farre vnlike these mixed bodies which we call Elements . And againe , because these Elements can not consist without motion ; and because by motion they do of necessity , produce mixed bodies , and forge out those qualities , which we come from explicating ; it must by like necessity , follow ▪ that wheresoeuer there is any variety of actiue and passiue bodies ; there mixed bodies likewise must reside of the same kindes , and be endewed with qualities of the like natures , as those we haue treated of ; though peraduenture , such as are in other places of the world remote from vs , may be in a degree farre different from ours . Since then , it can not be denyed , but that there must be notable variety of actiue and passiue bodies wheresoeuer there is light : ney●her can it be denyed , but that in all those great bodies from which light is reflected vnto vs , there must be a like variety of complexions and of qualities , and of bodies tempered by them , as we find here in the orbe we liue in . Which systeme ; how d●fferent it is from that which Aristotle and the most of the schoole haue deliuered vs , as well in the euidencies of the proofes for its being so ; as in the position and modell of it ; I leaue vnto the prudent readers to consider and iudge . Out of what hath beene already said , 22 it is not hard to discouer in what manner the composition of bodies is made . In effecting of which ; the maine hinge whereon that motion depēdeth , is fire or heate : as it likewise is , in all other motions whatsoeuer . Now because the composition of a mixed , body proceedeth f●om the action of one simple body or element vpon the others : it will not be amisse to declare by some example how this work● passeth : for th●t purpose , lett vs examine how fire or heate wo●keth vpon his f●llowes . By what w● haue formerly deliuered ; it is cleare that fire streaming out from its center , and diffusing it selfe abroad , so as to fill the circumference of a larger circle , it must needes follow , that the beames of it are most condensed and compacted together neere the center ; and the further they streame from the center , the more thinne and rarifyed they must grow : yet this is with such moderation , as we can not any where discerne that one beame doth not touch an other ; and therefore , the distances must be very small . Now lett vs suppose that fire happeneth to be in a viscous and tenacious body ; and then consider what will happen in this case : of one side , the fire spreadeth it selfe abroad ; on the other side , the partes of the tenacious body being moist ( as we haue formerly determined ) their edges on all handes will sticke fast to the dry beames of the fire that passe betweene them . Then they stretching wider and wider from one an other must needes draw with them the partes of that tenacious body which sticke vnto them ; and stertch them into a greater widenesse or largenesse then they enioyed before , frō whēce it followeth , that ( seeing there is no other body neere thereaboutes , but they two ) eyther there must be a vacuity left , or else the tenacious body must hold and fill a greater space then it did before ; and consequently be more rare . Contrarywise , if any of the other Elements be stronger then fire , the denser Elements breake off , from their continued streame , the little partes of fire , which were gotten into their greater partes : and sticking on all sides about them , they do so enclose them that they haue no more semblance of fire : and if afterwardes by any accident there cometh a great compression , they force them to loose their naturall rarity , and to become some other Element . Thus it fareth with fire , both in acting and in suffering . And the same course , we haue in both these regardes expressed of it , passeth likewise in the rest of the Elements to the proportion of their contrarieties . Hence it followeth , that when fire meeteth with humidity in any body , it diuideth and subtiliseth it , and disperseth it gently , and in a kind of equall manner through the whole body it is in , ( if the operation of it be a naturall and a gentle one ) and so driueth it into other partes , which att the same time it prepareth to receiue it by subtilising likewise those partes . And thus moderate fire , maketh humour in very small partes to incorporate it selfe in an euen or vniforme manner with the dry partes it meeteth withall : which being done whether the heate doth afterwardes continue , or that cold succeedeth in lieu of it , the effect must of necessity be , that the body thus composed , be bound vp and fastened , more or lesse according to the proportion of the matter it is made of , and of the Agents that worke vpon it , and of the time they employ about it . This is euery day seene , in the ripening of fruites and in other frequent workes , as well of art as of nature , and is so obuious ; and sensible to any reasonable obseruation that it is needelesse to enlarge my selfe much vpon this subiect . 23 Onely , it will not be amisse , for examples sake , to consider the progresse of it in the composing or augmenting of mettalls , or of earths of diuers sorts : first heate ( as we haue said ) draweth humour out of all the bodies it worketh vpon : then if the extracted humour be in quantity and the steames of it do happen to come together in some hollow place fitt to assemble them into greater partes ; they are condensed and they fall downe in a liquide and running body . These steames being thus corporifyed , the body , resulting out of them , maketh it selfe in the earth a channell to runne in : and if there be any loose partes in the channell , they mingle themselues with the running liquor : and though there be none such , yet in time the liquor it selfe looseneth the channell all about , and imbibeth into its owne substāce the partes it raiseth . And thus , all of them compacted together , do roule along till they tumble into some low place , out of which they can not so easily gett to wander further . When they are thus settled , they do the more easily receiue into them , and retaine such heate as is euery where to be mett withall , because it is diffused more or lesse through the earth . This heate , if it be sufficient , digesteth it into a solide body : the temper of cold likewise concurring in its measure to this effect . And according to the variety of the substances whereof the first liquour was made , and which it afterwardes drew along with it ; the body that resulteth out of them is diuersifyed . In confirmation of all which , they that deale in mines , tell vs they vse to find mettalls oftentimes mingled with stones ; as also , coagulated iuices with both ; and earths of diuers natures , with all three ; and they with it , and one with an other among themselues . And that sometimes they find the mines not yet consolidated and digested throughly into mettall ; when by their experience knowing after how many yeares they will be ripe , they shutt them vp againe till then . Now if the hollow place wherein the body stayed ( which att the first was liquid and rouling ) be not att once filled by it , but it taketh vp onely part of it ; and the same liquor continueth afterwardes to flow thither ▪ then this body is augmented , and groweth bigger and bigger . And although the liquors should come att seuerall times ; yet , they become not therefore two seuerall bodies , but both liquors do grow into one body ; for the wett parts of the aduentitious liquor , do mollify the sides of the body already baked ; and both of them being of a like temper and cognation , they easily sticke and grow together . Out of this discours it followeth euidently , that in all sortes of compounded bodies whatsoeuer , there must of necessity , be actually comprised sundry partes of diuers natures : for otherwise , they would be but so many pure degrees of rarity and density ; that is , they would be but so many pure Elements , and each of them haue but one determinate vertue or operation . THE FIFTEENTH CHAPTER . Of the dissolution of Mixed bodies . THus much for composition of bodies . Their dissolution is made three wayes : 1 eyther by fire , or by water , or by some outward violence . We will beginne with examining how this last is done . To which end we may consider ▪ that the vnity of any body consisting in the connexion of its partes ; it is euident that the force of motion , if it be exercised vpon them , must of necessity separate them , as we see in breaking , cutting , filing , drawing a sunder , and the like . All these motions , because they are done by grosse bodies , do require great partes to worke vpon , and are easily discerned how they worke : so that it is not difficult to find the reason why some hard bodies breake easily , and others with much adoe . The first of which are called brittle , the others tough . For if you marke it , all breaking requireth that bēding hould precede : which on the one side compresseth the partes of the bended body , and condenseth them into a lesser roome then they possessed before ; and on the otherside stretcheth them out , and maketh them take vp more place . This requireth some fluide or moueable substance to be within the body ; else , it could not be done ; for without such helpe , the partes could not remoue . Therefore such hard bodies as haue most fluide partes in them , are most flexible , that is are toughest . And those which haue fewest , though they become thereby hardest to haue impression made vpon them , yet if the force be able to do it , they rather yield to breake then to bend ; and thence , are called brittle . Out of this we may inferre , that some bodies may be so soddainely bent as that thereby they breake asunder ; whereas if they were leisurely and gently dealed withall , they would take what ply one desireth . And likewise that there is no body ( be it neuer so brittle and hard ) but that it will bend a litle ( and indeed more then one would expect ) if it be wrought vpon with time and dexterity ; for there is none but cōtaineth in it some liquide partes , more or lesse : euen glasse and bricke . Vpon which occasion I remember , how once in a great storme of wind , I saw the high slender bricke chimnyes of the Kinges house att St Iames ( one winter when ( the ourt lay there ) bend from the wind like bowes , and sharke exceedingly , and totter . And at other times I haue seen some very high , and pointy spire steeples do the like . And I haue beene assured the like of the whole pile of a high castle , standing in a gullett in the course of the wind ; ( namely the castle of Wardour ) by those who haue often seene it shake notably in a fierce wind . The reason of all which may be deduced out of what we haue said aboue : for seeing that the bending of a body , maketh the spirits or humors that are within it , to sally forth ; it is cleare that if the violence which forceth it , be not so soddaine , nor the motion it receiueth , be not so quicke , but that the moisture may oose gently out ; the body will bend , still more and more , as their absence glueth it leaue . But if the motion that is wrought in it be too quicke ; then the spirits not hauing time allowed them to goe leisurely and gently out , do force their prison , and breake out with a violence ; and so the body is snapped into two . Here peraduenture some remembring what we haue said in an other place ; 2 namely , that it is the shortenesse and littlenesse of the humide partes in a body , which maketh it sticke together ; and that this shortenesse may be in so high a degree , as nothing can come betweene the partes they glew together to diuide them ; may aske how a very dense body of such a straine , can be broken or diuided ? But the difficulty is not great , for seeing that the humide partes , in whatsoeuer degree of shortenesse they be , must necessarily haue still some latitude ; it can not be doubted , but there may be some force assigned , greater then their resistance can be . All the question is , how to apply it to worke its effect vpon so close a compacted body , in which peraduenture the continuity , of the humide partes that bind the others together , may be so small , as no other body whatsoeuer ( no , not fire ) can goe betweene them , in such sort as to separate part from part . Att the worst , it can not be doubted but that the force may be so applyed att the outside of that body , as to make the partes of it presse , and fight one against an other , and att the length , by multiplication of the force , constraine it to yield and suffer diuision . And this I conceiue to be the condition of gold and of some pretious stones : in which the Elements are vnited by such little partes , as nothing but a ciuill warre within themselues ( stirred vp by some subtile outward enemy , whereby they are made to teare their owne bowels ) could bring to passe their destruction . But this way of dissoluing such bodies , more properly belongeth to the next way of working vpon them by fire : yet the same is done when some exterior violence pressing vpon those partes it toucheth , maketh them cu●t a way betweene their next neighbours ; and so continuing the force , diuide the whole body . As when the chisell , or euen the hammer with beating , breaketh gold a sunder : for it is neyther the chisell , nor the hammer that doth that effect immediately ; but they make those partes they touch , cutt the others that they are forced vpon . In such sort as I remember happened to a gentleman that stood by me ( in a sea fight I was in ) with a coate of maile vpon his body , when a bullett coming against a bony part in him , made a great wound , and shattered all the bones neere where it strucke : 3 and yet the coate of maile was whole : it seemeth the little linkes of the maile yielding to the bullets force made their way into the flesh and to the bone . But now it is time to come to the other two instruments of separation of bodies ; fire and water ; and to examine how they dissolue compounds . Of these two ; the way of working of fire , is the easiest and most apparant to be discerned . We may readily obserue how it proceedeth , if we but sett a piece of wood on fire ; in which it maketh little holes as if with bodkins it pierced it . So that the manner of its operation , in common , being plaine , wee neede but reflect a little vpon the seuerall particular degrees of it . Some bodies it seemeth not to touch ; as clothes made of Asbestus ; which are onely purifyed by it . Others , it melteth , but consumeth not ; as gold . Others it turneth into pouder suddainely dissoluing their body ; as lead , and such mettalls as are calcined by pure fire . Others againe , it seperateth into a greater number of differing partes ; as into spirits , waters , oyles , salts , earth and glasse : of which ranke are all vegetables . And lastly , others it conuerteth into pure fire , as strong waters , or Aquauites ( called aquae ardentes ) and some pure oyles : for the smoake that is made by their setting on fire , and peraduenture their salt , is so little as is scarce discernable . These are in summe the diuisions which fire maketh vpon bodies , according to the nature of them , and to the due application of it vnto them : for by the helppe and mediation of other thinges , it may peraduenture worke other effects . 4 Now to examine a little in particular , how the same fire , in differing subiects produceth such defferent effects ▪ Limus vt hic durescit , & haec vt cera liquescit , Vno eodemque igni ; We will consider the nature of euery one of the subiects apart by it selfe . First , for the Asbestus : it is cleare , that it is of a very dry substance ; so that to looke vpon it , when it is broken into very little pieces , they seeme to be little bundles of short haires , the liquidity within , being so little as it affordeth the partes neyther length nor breadth : and therefore , fire meeteth with litle there , that it can dilate . But what it can not dilate , it can not separate ; nor carry away any thing of it , but what is accidentally adherēt vnto the outsides of it . And so it seemeth onely to passe through the pores , and to cleāse the litle thriddes of it : but bringeth no detriment att all to the substance of it . In this I speake onely of an ordinary fire : for I doubt not but such a one it might be , 5 as would perfectly calcine it . The next body we spoke of is gold . This aboundeth so much in liquidity , that it sticketh to the fire , if duely applyed : but its humidity is so well vnited to its earthy partes , and is so perfectly incorporated with thē ; as it can not carry away one , without likewise carrying away both : but both , are too heauy a weight for the litle agile partes of fire to remoue . Thus , it is able to make gold swell ; as we see in melting it : in which , the gold receiueth the fire into its bowels and retaineth it a lōg time with it : but at its departure , it permitteth the fire to carry nothing away vpon its winges : as is apparant , by the goldes no whitt decay of weight , after neuer so long fusion . And therefore , to haue fire make any separation in gold ; requireth the assistance of some other moyst body , that an the one side may sticke closely to the gold , when the fire driueth it into it , and on the other side may be capable of dilatation , by the action of the fire vpon it . As in some sort we see in strong waters made of saltes , which are a proper subiect for the fire to dilate , who , by the assistance of fire , mingling themselues closely with litle partes of the gold , do pull them away from their whole substāce , and do force them to beare them cōpany in their iourny vpwardes , in which , multitudes of litle partes of fire , do concurre to presse thē on and hastē thē : and so , the weight of gold being att lēgth ouercome by these two powerfull Agents ( whereof one supplyeth , what the other wanteth ) the whole substance of the metall , is in litle atomes diffused through the whole body of the water . But this is not truly a dissolution or a separation of the substantiall partes of gold , one from an other : it is onely a corrosion , which bringeth it into a subtile pouder , ( when the water and saltes are seperated from it ) much like what filing ( though farre smaller ) or grinding of leafe gold vpon a porphyre stone , may reduce it into : for neyther the partes of the water , nor of the fire that make themselues a way into the body of the gold ; are small and subtile enough to gett betweene the partes that compose the essence of it : and therefore , all they can attaine vnto , is to diuide it onely in his quantity or bulke ; not in the composition of its nature . Yet I intend not to deny , but that this is possible to be arriued vnto , eyther by pure fire duly applyed ; or by some other assistance ▪ as peraduenture , by some kind of Mercury : which being of a neerer cognation vnto mettalls , then any other liquor is ; may happily haue a more powerfull ingression into gold , then any other body whatsoeuer ; and being withall very subiect to rarefaction , it may ( after it is entered ) so perfectly penetrate the gold , as it may seperate euery least part of it , and so reduce it into an absolute calx . But in this place I explicate no more then what ordinarily passeth ; leauing the mysteries of this art to those who professe it . To goe on then with what we haue in hand ; 6 lead hath aboundance of water ouermingled with its earth , as appeareth by its easy yielding to be bend any w●y , and by its quiet standing bent in the same position that the force which bowed it leaueth it in . And therefore , the liquide partes of lead , are easily separated from its dry and earthy ones : and when it is melted , the very shaking of it , causeth the grosse partes to descend , and many liquid ones to fly away with the fire : so that , suddainely it is thus conuerted into pouder . But this pouder is grosse , in respect of other mettalls ; vnlesse this operation be often reiterated , or the fire more powerfully applyed , then what is iust enough to bring the body of the lead into pouder . The next consideration of bodies that fire worketh vpon ; 7 is of such as it diuideth into spirits , saltes , oyles , waters , or phlegmes , and earth . Now these are not pure and simple partes of the dissolued body , but new cōpounded bodies , made of the first by the operation of heat . As smoake is not pure water , but water and fire together : and therefore becometh not water , but by cooling , that is , by the fire flying away from it . So likewise those spirits , salts , oyles , and the rest ; are but degrees of thinges , which fire maketh of diuers partes of the dissolued body , by seperating them one from an other , and incorporating it selfe with them . And so , they are all of them compounded of the foure Elements ; and are further resoluable into them . Yet I intend not to say that there are not originally in the body before its dissolution , some loose partes which haue the properties of these bodies that are made by the fire in the dissoluing of it : for seeing that nature worketh by the like instruments as art vseth ; she must needes , in her excesses and defects , produce like bodies to what art doth in dissolution ; which operation of art is but a kind of excesse in the progresse of nature : but my meaning is , that in such dissolution , there are more of these partes made by the working of fire , then were in the body before . Now because this is the naturall and most ordinary dissolution of thinges ; lett vs see in particular how it is done : suppose then that fire were in a conuenient manner applyed , to a body that hath all sortes of partes in it ; and our owne discourse will tell vs , that the first effect it worketh will be , that as the subtile partes of fire do diuide , and passe through that body , they will adhere to the most subtile partes in it ; which being most agile , and least bound , and incorporated to the bowels of the body , and lying ( as it were ) loosely scattered in it , the fire will carry them away with it . Th●se will be the first that are seperated from the maine body ; which being retained in a fitt receiuer , will by the coldenesse of the circumdant ayre grow outwardly coole themselues , and become first a dew vpon the sides of the glasse , and then still as they grow cooler , condense more and more ; till att the length they fall downe congealed into a palpable liquor ; which is composed ( as you see ) of the hoatest partes of the body , mingled with the fire that carried them out : and therefore this liquor , is very inflammable , and easily turned into actuall fire ; as you see all spirits and Aquae ardentes of vegetables are . The hoat and loose partes being extracted ; and the fire continuing and encreasing ; those that will follow next are such , as though they be not of themselues loose ; yet are easyest to be made so ; and are therefore most separable . These must be humide ; and those little dry partes which are incorporated with the ouerflowing humide ones in them ( for no partes that we can arriue vnto , are of one pure , simple nature ; but all are mixed and composed of the 4 Elements in some proportion ) must be held together with such grosse glew , as the fire may easily penetrate and separate them . And then the humide partes diuided into little atomes do sticke to the lesser ones of the fire : which by their multitude of number and velocity of motion , supplying what they want of them in bulke ; do carry them away with them . And thus these phlegmaticke partes fly vp with the fire and are afterwardes congealed into an insipide water : which if it haue any sauour , is , because the first ardent spirits are not totally separated from it ; but some few of them remaine in it , and giue some little life to the whole body of that otherwise flatt liquor . Now those partes which the fire separateth next from the remaining body , after the firy and watry ones are carryed away , must be such as it can worke vpon ; and therefore must abound in humidity . But since they stirre not till the watry ones are gone , it is euident , that they are composed of many dry partes strongly incorporated , and very subtilely mixed with the moist ones ; and that both of them are exceeding small , and are so closely and finely knitt together , that the fire hath much adoe to gett betweene them and cutt the thriddes that tye them together : and therefore , they require a very great force of fire to cary them vp . Now the composition of these , sheweth them to be aeriall : and ( together with the fire that is mingled with them ) they congeale into that consistence which we call oyle . Lastly , it can not be otherwise but that the fire , in all this while of continuall application to the body it thus anatomiseth , hath hardned and as it were rosted some partes into such greatnesse and drynesse as they will not fly , nor can be carried vp with any moderate heate . But , greate quantity of fire being mingled with the subtiler partes of his baked earth maketh them very pungent , and acrimonious in tast ▪ so , that they are of the nature of ordinary salt , and are so called ; and by the helpe of water may easily be separated , from the more grosse partes , which then remaine a dead and vselesse earth . By this discourse it is apparant , that fire hath been the instrument which hath wrought all these partes of an entire body into the formes they are in ; for whiles , it carryed away the fiery partes it swelled the watry ones : and whiles it lifted vp them it digested the aeriall partes , and whiles it droue vp the oyles , it baked the earth and salt . Againe , all these retaining for the most part , the proper nature of the substance from whence they are extracted ; it is euident , that the substance is not dissolued ; ( for so , the nature of the whole would be dissolued and quite destroyed , and extinguished in euery part ) but that onely some partes containing the whole substance , or rather the nature of the whole substance in them , are separated from other partes that haue likewise the same nature in them . The third instrument , 8 for the separation and dissolution of bodies , is water . Whose proper matter to worke vpon , is salt . And it serueth to supply what the fire could not performe , which is the separation of the salt from the earth in calcined bodies . All the other partes fire was able to seuer . But in these , he hath so baked the little humidity he hath left in them with their much earth ▪ as he can not diuide them any further . And so , though he incorporateth him selfe with them , yet he can carry nothing away with him . If then pure water be putt vpon that chalke , the subtilest dry partes of it , do easily ioyne to the superuenient moysture ; and sticking close to it do draw it downe to them ; but because they are the lighter , it happeneth to them , as when a man in a boate pulleth the land to him : that , cometh not to him ; but he remoueth himselfe and his boate to it : so , these ascend in the water as they dissolue . And the water , more and more penetrating them , and by addition of its partes , making the humidity which gleweth their earthy partes together greater and greater ; doth make a wider and wider separation betweene those little earthy partes . And so imbueth the whole body of the water with thē ; into which ▪ they are dispersed in little atomes . Those that are of biggest bulke , remaine lowest in the water . And in the same measure as their quantities dissolue into lesse and lesse they ascend higher and higher in the water : till att the length , the water is fully replenished with them , and they are diffused through the whole body of it : whiles the more grosse and heauy earthy partes ( hauing nothing in them to make a present combination betweene them and the water ) do fall downe to the bottome , and settle vnder the water in dust . In which because earth alone doth predominate in a very great excesse , we can expect no other vertue to be in it , but that which is proper to meere earth : to witt , drynesse and weight . Which ordinary Alchymistes looke not after : and therefore call it Terra damnata : but others , find a fixing quality in it , by which they performe very admirable operations . Now if you powre the impregnated water from the Terra damnata , and then euaporate it ; you will find a pure white substance remaining . Which by its bulke , sheweth it selfe to be very earthy ; and by its pricking , and corrosiue tast , will informe you much fire is in it , and by its easy dissolution in a moist place , that water had a great share in the production of it . And thus the saltes of bodies are made and extracted . 9 Now as water doth dissolue salt , so by the incorporation and vertue of that corrosiue substance it doth more then salt it selfe can doe : for hauing gotten acrimony , and more weight by the mixture and dissolution of salt in it , it maketh it selfe a way into solide bodies , euen into mettals ; as we see in brasse and iron ; which are easily rusted by salt dissoluing vpon them . And according as the saltes are stronger , so this corrosiue vertue encreaseth in them , euen so much , as neyther syluer nor gold , are free from their eating quality . But they , as well as the rest , are diuided into most small partes , and are made to swimme in water , in such sort as we haue explicated aboue , and whereof euery ordinary Alchymist teacheth the practise . But this is not all ; salts do helpe as well to melt hard bodies and mettalls , as to corrode them : for some fusible salts flowing vpon them by the heate of the fire , and others dissolued by the streame of the mettall that incorporateth with them ; as soone as they are in fluxe , they mingle with the naturall iuice of the mettall , and penetrate them deeper , then without them the fire could doe , and swell them and make them fitt to runne . 10 These are the principall wayes of the two last instruments in dissoluing of bodies ; taking each of them by it selfe . But there remaineth one more of very great importance , as well in the workes of nature as of art ; in which , both the former are ioyned and do concure : and that is putrefraction . Whose way of working is by gentle heate and moisture to wett and pierce the body it worketh vpon ▪ whereby , it is made to swell : and the hoat partes of it , being loosened ▪ they are att length druncke vp and drowned in the moist ones ( from whence , by fire they are easily separated as we haue already declared ▪ ) and those moist partes , afterwardes leauing it , the substance remaineth dry , and falleth in pieces , for want of the glew that held it together . THE SIXTEENTH CHAPTER . An explication of certaine Maximes touching the operations , and qualities af bodies : and whether the Elements be found pure in any part of the world . OVt of what we haue determined , 1 concerning the naturall actions of bodies , in their making and destroying one an other ; it is easy to vnderstand the right meaning of some termes , and the true reason of some maximes much vsed in the schooles . As first ; when Philosophers attribute vnto all sortes of corporeall Agents , a Sphere of Actiuity . The sense of that manner of expression , in fire appeareth plainely , by what we haue already declared of the nature and manner of operation of that Element . And in like manner , if we consider how the force of cold consisteth in a compression of the body that is made cold , we may preceiue that if in the cooled body there be any subtile partes which can breake forth from the rest , such compression will make them do so . Especially if the compression be of little partes of the compressed body within themselues , as well as of the outward bulke of the whole body round about : for at first the compression of such causeth in the body , where they are , little holes or pores in the places they are compressed and driuen from ; which pores , they filled vp when they were dilated att their owne naturall liberty . But being thus forcibly shrunke vp into lesse roome , afterwardes , they squeese againe out of their croude all such very loose and subtile partes ( residing till then with them ) as can find their way out from among them . And these subtile partes , that thus are deliuered from the colds compression , gett first into the pores that we haue shewed were made by this compression . But they can not long stay there ; for the atomes of aduenient cold that obsesse the compressed body , do likewise with all their force , throng into those pores , and soone driue out the subtile guestes they find there , because they are more in number , bigger in bulke , and more violent in their course then they . Who therefore must yield vnto them the little channels , and capacities they formerly tooke vp . Out of which they are thrust with such an impetuosity , that they spinne from them with a vehemence , as quickesiluer doth through leather , when to purify it , or to bring an Amalgame to a due consistence , it is strained through the sides of it . Now these shoures or streames of atomes issuing from the compressed body , are on all sides round about it att exceeding little distances ; because the pores , out of which they are driuen , are so likewise . And consequently there they remaine round about besieging it , as though they would returne to their originall homes , as soone as the vsurping strāgers that were too powerfull for thē , will giue thē leaue . And according to the multitude of thē , and to the force with which they are driuen out ; the compasse they take vp round about the cōpressed body , is greater or lesser . Which besieging atomes are not so soone carried away by any exterior and accidentall causes , but they are supplyed by new emanations succeeding them out of the said compressed body . Now this which we haue declared by the example of cold cōpressing a particular body , happeneth in all bodies wheresoeuer they be in the world ▪ for this being the vnauoydable effect of heate and of cold , wheresoeuer they reside ; ( which are the actiue qualities , by whose meanes not onely fire and water and the other two Elements ; but all other mixed bodies composed of the Elements , haue their actiuity ) and they being in all bodies whatsoeuer ( as we haue proued aboue ) it followeth euidently , that there is not a body in the world , but hath about it selfe an orbe of emanations of the same nature which that body is of . Within the compasse of which orbe , when any other body cometh that receiueth an immutation by the little atomes whereof that orbe is composed , the aduenient body seemeth to be affected and as it were replenished with the qualities of the body from whence they issue . Which is then said to worke vpon the body that imbibeth the emanations that flow from it . And because this orbe ( regularly speaking ) is in the forme of a sphere , the passiue body is said to be within the sphere of the others actiuity . Secondly ; when Philosophers pronounce , that No corporeall nature can operari in distans ; that is , that no body can worke vpon an other remote from it , 2 without working first vpon the body that lyeth betweene them , which must continue and piece vp the operation from the Agent to the patient . The reason and truth of this maxime is in our Philosophy euident ; for we hauing shewed that action among bodies is performed for the most part , by the emission of little partes out of one body into an other : as also , that such little partes can not streame from the body that is their fountaine , and settle vpon a remote body , without passing through the interiacent bodies ; which must furnish them , as it were , with channels and pipes to conuey them whither they are to goe ; It followeth manifestly , that the actiue emissaries of the working body , can neuer reach their distant marke , vnlesse they be successiuely ferryed ouer the medium , that lyeth betweene them ; in which , they must needes leaue impressions of their hauing beene there , and so worke vpon it in their passage , and leaue in it their qualities and complexions ; as a payment for their waftage ouer . But peraduenture some may contend , 3 that these inuisible serieants and workmen are too feeble and impotent to performe those visible great effects we dayly see . As when fire att the length burneth a board that hath beene a great while opposed to it , though it touch not the body of the fire ; or when a loadestone draweth vnto it a great weight of iron that is distant from it . Vnto whom we shall reply , that if he will not grant these subtile emanations from the agent body , to be the immediate workers of these effects ; he must allott that efficacy vnto the whole corpulency of all the Agent working in bulke ( for besides the whole , and the partes there is no third thing to be considered in bodies ; since they are constituted by quantity ; ) but the whole , can not worke otherwise then by locall motion : which in this case it can not doe , because by the supposition , it is determined to keepe its distance from the passiue body , and not to moue towardes it . Therefore , this is impossible ; whereas the other can appeare but difficult att the worst , and therefore must be admitted , when no better and more intelligible solution can be found . But withall we must note that it is not our intention to say , but that it may in some circumstances happen that some particular action or effect may be wrought in a remote part or body , which shall not be the same in the intermediate body that lyeth between the Agent and the patient , and that conueyeth the Agents working atomes to the others body . As for example when tinder or Naphtha is by fire made to burne att a yarde distance from it , when the interiacent ayre is but warmed by that fire . Or when the sunne , by meanes of a burning glasse or of some other reflexion , setteth some bodies on fire , and yet onely enlighteneth the glasse and the ayre that are in the way . The reason of which is manifest to be the diuers dispositions of the different subiects in regard of the Agent : and therefore it is no wonder that diuers effects should be produced according to those diuers dispositions . A third position among Philosophers is , 4 that all bodies which worke vpon others , do likewise at the same time , wherein they worke ; suffer from those they worke vpon : and contrariwise that all bodies which suffer from others , do att the same time worke backe againe vpon them . For the better vnderstanding whereof , lett vs consider that all action among bodies is eyther purely locall motion , or else locall motion with certaine particularities which giue it a particular name . As when we expresse the locall motion of little atomes of fire , or of earth , or water vpon and into other bodies by the wordes of heating or cooling ; and so of the like . Now if the action be pure locall motion , and consequently the effect produced by that action ▪ be meerely change of place ; we must call to mind how two dense bodies mouing one against the other , do each of them beare before them some little quantity of a rarer body immediately ioyned vnto them : and consequently , these more rare bodies must be the first to feele the power of the dense bodies and to receiue impressions from their motions ; each of them , by the opposite rare body , which like an huissier goeth before to make way for his following master that obligeth him to this seruice . Now when these rare● vshers haue struggled a while like the first lightly armed rankes of two armies in the interiacent field between their maine battalies , that follow them close att the heeles ; they must att the length yield , when they are ouerborne by a greater weight then they can sustaine ; and then they recoyle backe , as it were to saue themselues by getting in among the files of the dense bodies that droue them on ; which not opening to admitt them , and yet they still flying violently from the mastering force that pursueth them ; they presse so hard vpon what att the first pressed them on , as notwithstanding their density and strength they force them to retire backe : for vnlesse they do so , they are not of the number of those that worke vpon one an other . And this retiring , is eyther on both sides , or but of one side . If both ; then it is euident how each of them is an Agent , and each of them a sufferer ; each of them ouercoming his opposite in such sort , as himselfe likewise receiueth blowes and losse . But if onely one of the dense bodies be so shocked as to recoyle backe , then that onely suffereth in its body , and the other suffereth onely in its vertue ; that is , in the ayre or other rare body it sendeth before it ; which it driueth with such a violence , that it mastereth and quelleth the opposition of the other body , before it can reach to shake the dense body , before which it runneth . Yet that rare body must be pressed and broken into , in some measure , by the encounter of the other ( which though neuer so weake yet maketh some resistance ) but much more when it cometh to grapple with the dense body it selfe : and so between them , it is wounded and enfeebled , like those souldiers that first enter a breach in a owne ; from whence when they haue driuen the enemy , they pursue him to the cittadell , and force him from thence too : and so how maymed soeuer they proue , they make a free and easy way without resistance for the whole body of their army to follow them , and take quiett possession of that which did cost them so much to winne . And thus we see how it may happen that one of these mouing bodies doth not suffer so much as to be stayed in its iourney ; much lesse , to be driuen backe . And yet the other body att the same time worke in some measure vpon it , by working vpon what is next to it ; which recoyling against it must needes make some impression vpon it , since there can be no opposition but must haue some effect . Now this impression or effect , though it be not perceptible by causing a contrary motion , yet it must needes enfeeble the vertue of the conquering Agent , and deaden the celerity of its motion . And thus it is euident , that in all pure locall motions of corporeall Agents , euery one of them must in some proportion suffer in acting , and in suffering must act . And what we haue said of this kind of action , 5 may easily be applyed to the other where the effect of locall motion is designed by a particular name , as it is in the exāples we gaue of heating and cooling . And in that , the proceeding will appeare to be the very same as in this ; for if fire doth heate water , the water reacteth againe , eyther vpō the fire and cooleth it , if it be immediate vnto it ; or else vpon the interiacent ayre , if it be att a distance from the fire . And so the ayre is , in some measure cooled , by the cold atomes that issue from the water , whose compasse or sphere of actiuity being lesser then the fires , they can not coole so farre off , as the others can heate : but where they do arriue , they giue their proportion of cold , in the very middest of the others army of fiery atomes , notwithstanding their multitude and violence . According to which doctrine , our countryman Suisseth his argument , that in the schooles is held insoluble , hath not so much as any semblance of the least difficulty : for it is euident that such atomes of fire and of water as we determine heate and cold to be , may passe and croude by one an other into the subiects they are sent vnto by diuers little streames without hindering one an other ( as we haue declared of ayre and light ) and each of them be receiued in their owne nature and temper by the same subiect ; though sense can iudge onely according to which of them is predominant , and according to the proportion of its superiority . Vpon which occasion we can not choose but note , how the doctrine of qualities is not onely vnable to giue account of the ordinary and plaine effects of nature ; but also vseth to end in cleere impossibilities and contradictions if it be driuen farre : as this argument of Suisseth sheweth , and many others of the like nature . A fourth position among Philosophers is , 6 that some notions do admitt the denominations of Intension and Remission , but that others do not . The reason of which we shall cleerely see , if we but consider how these termes of intension and remission , do but expresse more or lesse , of the thing that is said to be intended or remitted : for the nature of more and lesse , doth imply a latitude and diuisibility ; and therefore can not agree with the nature of such thinges as consist in an indiuisible being . As for example to be a whole , or to be an equall , can not be sometimes more , sometimes lesse ; for they consist in such a rigorous indiuisible being , that if the least part imaginable be wanting it is no longer a whole , and if there be the least excesse between two thinges , they are no longer equall , but are in some other proportion then of equality in regard of one an other . And hence it is that Aristotle teacheth vs that substance and the species of Quantity , do not admitt of intension and remission ; but that Quality doth . For first in substance , we know that the signification of this word is , that which maketh a thing be what it is , as is euident by our giuing it for an answere to the question what a thing is . And therefore , if there were any diuisibility in substance , it would be in what the thing is ; and consequently , euery diuision following that diuisibility , would make the thing an other what , that is an other thing . And so the substance that is pretended to be changed by intension or remission , would not be diuided , as is supposed , but would cease to be , and an other substance would succeede in the roome of it . Whereby you see that euery mutation in substance , maketh a new thing : and that more and lesse in Quiddity can not be pronounced of the same thing . Likewise in Quantity , it is cleere that its Specieses do consist in an indiuisible : for as in numbers , tenne lions ( for example ) or tenne Elephants are no more in regard of multitude then tenne fleas or tenne moates in the sunne ; and if you adde or take any thing from tenne , it is no more tenne , but some other number : so likewise in continued extension , a spanne , an elle , an ounce , or any other measure whatsoeuer , ceaseth to be a spanne and the rest , if you adde to it or diminish from it the least quantity imaginable . And peraduenture , the same is also of figures , as of a sphere , a cube , a circle , a square , &c. though they be in the ranke of Qualities . But if we consider such qualities as heat , cold , moysture , drynesse , softnesse , hardnesse , weight , lightnesse , and the like ▪ we shall find that they may be in any body sometimes more , sometimes lesse , ( according as the excesse of any Element or mixture is greater in it , att one time then att an other ) and yet the body in which these qualities are intended or remitted , remaine still with the same denomination . As when durt continueth still softe , though sometimes it be lesse softe , other whiles softer ; and waxe remaineth figurable , whether it be melted or congealed ; and wood is still hoat though it loose or gaine some degree of heate . But such intension in any subiect whatsoeuer hath its determinate limits that it can not passe ; for when more of that quality that we say is intended ( that is , more of the atomes of the actiue body ) is brought into the body that suffereth the intension , then its complexion can brooke ; it resigneth its nature to their violence and becometh a new thing ; such an one as they are pleased to make it . As when wood , with extremity of heating ( that is , with bringing into it so many atomes of fire , that the fire is stronger in it then its owne nature ) is conuerted into fire , smoake , water , and ashes ; and nothing remaineth of the nature of wood . 7 But before we end this chapter , we may remember how in the close of the fourth we remitted a question concerning the existence of the Elements ; ( that is ; whether in any places of the world there were any pure Elements , eyther in bulke or in little partes ; ) as being not ready to resolue it , till we had declared the manner of working of bodies one vpon an other . Here then will be a fitt place to determine that , out of what we haue discoursed concerning the actions , whereby bodies are made and corrupted : for considering the vniuersall action of fire that runneth through all the bodies we haue commerce withall , by reason of the sunnes influence into them and operation vpon them with his light and beames which reacheth farre and neere ; and looking vpon the effects which we haue shewed do follow thence : it is manifest , there can not be any great quantity of any body whatsoeuer , in which fire is not intrinsecally mixed . And on the other side , we see that where fire is once mixed it is very hard to seperate it totally from thence . Againe we see it is impossible that pure fire should be conserued , without being adioyned to some other body ; both because of its violent natiuity , still streaming forth with a great impetuosity ; as also , because it is so easily ouercome by any obsident body when it is dilated . And therefore we may safely conclude that no simple Element can consist in any great quantity in this course of nature which we liue in and take a suruay of . Neyther doth it appeare to what purpose nature should haue placed any such storehouses of simples , seeing she can make all needefull complexions by the dissolutions of mixed bodies into other mixed bodies sauouring of the nature of the Elements , without needing their purity to beginne vpon . But on the other side , it is as euident that the Elements must remaine pure in euery compounded body in such extreme small partes as we vse to call atomes : for if they did not , the variety of bodies would be nothing else , but so many degrees of rarity and density , or so many pure homogeneall Elements , and not bodies composed of heterogeneall partes : and consequently , would not be able to shew that variety of partes which we see in bodies , nor could produce the complicated effects which proceede from them . And accordingly we are sure that the least partes which our senses can arriue to discouer haue many varieties in them : euen so much that a whole liuing creature ( whose organicall partes must needes be of exceeding different natures ) may be so litle , as vnto our eyes to seeme indiuisible ; we not distinguishing any difference of partes in it without the helpe of a multiplying glasse : as in the least kind of mites , and in wormes picked out of Childrens handes we dayly experience . So as it is euident that no sensible part can be vnmingled . But then againe , when we call to mind how we haue shewed that the qualities which we find in bodies do result out of the composition , and mixtion of the Elements , we must needes conclude that they must of necessity remaine in their owne essences in the mixed body . And so out of the whole discourse , determine that they are not there in any visible quantity , but in those least atomes , that are too subtile for our senses to discerne . Which position we do not vnderstand so Metaphysically as to say that their substantiall formes remaine actually in the mixed body ; but onely , that their accidentall qualities are found in the compound ; remitting that other question vnto Metaphysicians ( those spirituall Anatomistes ) to decide . THE SEVENTEENTH CHAPTER . Of Rarefaction and Condensation the two first motions of particular bodies . 1 OVr intention in this discourse , concerning the natures and motions of bodies , ayming no further then att the discouery of what is or may be done by corporeall Agents ; thereby to determine what is the worke of immateriall and spirituall substances ; it can not be expected att our handes that we should deliuer here an entire and complete body of naturall Philosophy . But onely that we should take so much of it in our way , as is needfull to carry vs with truth and euidence to our iourneys end . It belongeth not then to vs to meddle with those sublime contemplations which search into the nature of the vast Vniuerse , and that determine the vnity and limitation of it ; and that shew by what stringes , and vpon what pinnes , and wheeles , and hinges , the whole world moueth : and that from thence do ascend vnto an awfull acknowledgment and humble admiration of the primary cause ; from whence , and of which , both the being of it , and the beginning of the first motion , and the continuance of all others doth proceed and depend . Nor in deede would it be to the purpose for anyman to sayle in this Ocean , and to beginne a new voyage of nauigation vpon it : vnlesse he were assured , he had ballast enough in his shippe to make her sinke deepe into the water and to carry her steadily through those vnruly waues ; and that he were furnished with skill and prouision sufficient to go through , without eyther loosing his course by steering after a wrong compasse , or being forced backe againe with shorte and obscure relations of discoueries : since others that went out before him , are returned with a large account to such as are able to vnderstand and summe it vp . Which surely our learned countryman , and my best and most honoured frend , and to whom of all men liuing I am most obliged ( for to him I owe that litle which I know ; and what I haue , and shall sett downe in all this discourse , is but a few sparkes kindled by me att his greate fire ) hath both profoundly , and acutely , and in euery regard iudiciously performed in his Dialogues of the world . Our taske then ( in a lower straine ; and more proportionate to so weake shoulders ) is to looke no further then among those bodies we conuerse withall . Of which , hauing declared by what course and engines nature gouerneth their common motions , that are found euen in the Elements , and from thence are deriued to all bodies composed of them ; we intend now to consider such motions as accompany diuers particular bodies , and are much admired by whosoeuer vnderstandeth not the causes of them . To beginne from the easiest and most connexed with the actions of the Elements , 2 the handsell of our labour will light vpon the motions of Rarefaction and Condensation , as they are the passions of mixed bodies . And first for Rarefaction ; we may remember how it proceedeth originally from fire , and dependeth of heate ; as is declared in the former chapter : and wheresoeuer we find Rarefaction , we may be confident the body which suffereth it , is not without fire working vpon it . From hence we may gather , that when the ayre imprisoned in a baloone or bladder , swelleth against what cōtaineth it ; and stretcheth its case , and seeketh to breake out ; this effect must proceed from fire or heate ( though we see not the fire ) working eyther within the very bowels of the ayre ; or without , by pressing vpon what containeth it , and so making it selfe a way vnto it . And that this latter way is able to worke this effect ; may be conuinced by the contrary effect from a contrary cause : for take a bladder stretched out vnto its greatest extent by ayre shutt vp within it ; and hang it in a cold place ; and you will see it presently contract it selfe into a lesse roome ; and the bladder will grow wrinckeled and become too bigge for the ayre within it . But for immediate proofe of this position , we see that the addition of a very small degree of heate , rarifyeth the ayre in a weather glasse , ( the ayre receiuing the impression of heate , sooner then water ) and so maketh it extend it selfe into a greater place ; and consequently , it presseth vpon the water ; and forceth it downe into a lesse roome then formerly it possessed . And likewise we see quickesyluer and other liquors , if they be shutt vp in glasses close stopped and sett in sufficient heate ( and a little is sufficient for this effect ) they will swell and fill their glasses ; and att the last breake them , rather then not find a way to giue themselues more roome ; which is then growne too straight in the glasse , by reason of the rarefaction of the liquors by the fire working vpon them . Now againe ; that this effect may be wrought by the inward heate , that is enclosed in the bowels of the substance thus shutt vp ; both reason , and experience do assure vs : for , they teach vs that if a body which is not extremely compacted , but that by its loosenesse is easily diuisible into little partes ( such a one as wine , or other spirittfull liquors ) be enclosed in a vessell ; the little atomes that perpetually moue vp and downe in euery space of the whole world , making their way through euery body , will sett on worke the little partes , in the wine for example , to play their game : so that the hoat and light partes ( if they be many ) not enduring to be compressed and kept in by the heauy and cold ones , do seeke to breake out with force ; and till they can free themselues from the dense ones that would imprison them they carry them along with them , and make them to swell out as well as themselues . Now if they be kept in by the vessell , so that they haue not play enough ; they driue the dense ones ( like so many little hammers or wedges ) against the sides of it , and att the length do breake it , and so do make themselues way , to a larger roome . But if they haue vent ; the more fiery hoat spirits fly away , and leaue the other grosser partes quiett and att rest . On the other side if the hoat and light partes in a liquor be not many nor very actiue , and the vessell be so full that the partes haue not free scope to remoue and make way for one an other , there will not follow any great effect in this kind : as we see in bottled beere or ale , that worketh little , vnlesse there be some space left empty , in the bottle . And againe ; if the vessell be very much too bigge for the liquor in it , the fiery partes find roome , first to swell vp the heauy ones ; and att the length to gett out from them , though the vessell be close stopped ; for they haue scope enough to floate vp and downe between the surface of the liquor , and the roofe of the vessell . And this is the reason that if a little beere or small wine be left long in a great caske , be it neuer so close stopped , it will in time grow dead . And then , if att the opening of the bunge ( after the caske hath beene long vnstirred ) you hold a candle close to it , you shall att the instant see a flash of flame enuironing the ve●t . Which is no other thing , but the subtile spirits that parting from the beere or wine , haue left it dead ; and flying abroad as soone as they are permitted , are sett on fire by the flame that they meete with in their iourney , as being more combustible ( because more subtile ) then that spiritt of wine which is kept in forme of liquor : and yet that likewise ( though much grosser ) is sett on fire by the touch of flame . And this happeneth not onely to wine , and beere , or ale , but euen to water . As dayly experience sheweth in the east Indian shippes , that hauing beene 5. or 6. yeares att sea , when they open some of their caskes of Thames water in their returne homewardes ( for they keepe that water till the last ; as being their best and most durable ; and that groweth lighter and purer , by the often putrifyinges through violent motions in stormes , euery one of which maketh new grosse and earthy partes fall downe to the bottome , and other volatile ones ascend to the toppe ; ) a flame is seene about their bunges if a candle be neere , as we said before of wine . And to proceed , with confirming this doctrine by further experience ; we dayly see that the little partes of heate being agitated and brought into motiō in any body ; they enter and pierce into other partes , and incorporate themselues with them , and sett them on fire if they be capable thereof : as we see in wett hay or flaxe layed together in great quantity . And if they be not capable of taking fire , then they carry them with them to the outside ; and when they can transport them no further , part flyeth away , and other part stayeth with them : as we see in new beere or ale , and in must of wine ; in which , a substance vsually called the mother , is wrought vp to the toppe . Which in wine , will att the last be conuerted into Tartar ; when the spirits that are very volatile , are flowne away ; and do leaue those partes from whence they haue euaporated , more grosse and earthy then the others , where the grosser and subtiler partes continue still mixed . But in beere or rather in ale ; this mother , which in them we call barme , will continue longer in the same consistence , and with the same qualities ; for the spirits of it are not so firy that they must presently leaue the body they haue incorporated themselues withall ; nor are hoat enough to bake it into a hard consistence . And therefore , bakers make vse of it to raise their bread ; which neyther it will do , vnlesse it be kept from cold ; both which , are euident signes that it worketh in force of heate ; and consequently , that it continueth still a hoat and light substance . And againe we see that after wine or beere hath wrought once , a violent motion will make it worke anew . As is dayly seene in great lightninges and in thunder , and by much rocking of them ; for such motion rarifyeth , and consequently heateth them : partly by separating the little partes of the liquor , which were before as glewed together , and therefore lay quietly ; but now , by their pulling asunder , and by the liquors growing thereby more loose then it was , they haue freedome to play vp and downe : and partly by beating one part against an other ; which breaketh and diuideth them into lesser atomes , and so bringeth some of them into the state of fire ; which you may remember , is nothing else but a body brought into such a degree of littlenesse and rarity of its partes . And this is the reason why such hard and dry bodies as haue an vnctuous substance in them , are by motion eyther easily sett on fire , or att the least , fire is easily gotten out of them . As happeneth in flintes , and in diuers other stones , which yield fire when they are strucken ; and if presently after you smell vnto them , you shall perceiue an odour of brimstone and of burning which is a certaine signe that the motion did conuert into fire the naturall brimstone that was mingled with the flint , and whose denser partes were growne cold , and so stucke to the stone . And in like manner , the iuywood and diuers others , as also the Indian canes ( which from thence are called firecanes ) being rubbed with some other sticke of the same nature ; if they be first very dry , will of themselues sett on fire : and the like will happen to coach wheeles in summer if they be ouerheated with motion . To conclude our discourse of rarefaction , 3 we may looke a little into the power and efficacity of it , which is no where to be seene so clearly as in fire . And as fire is the generall cause of rarefaction , so is it of all bodies , that which is most rarifyed . And therefore it is no maruayle if its effects be the greatest that are in nature , seeing it is the proper operatiō of the most actiue Element . The wonderfull force of it we dayly see in thunder , in gunnes , in granados , and in mines ; of which , continuall experience , as well as seuerall historyes wittnesseth litle lesse then miracles . Leauing them to the remarkes of curious Persons , we will onely looke into the way by which so maine effects do proceed from causes that appeare so slender . It is euident that fire ( as we haue said before ) dilateth it selfe spherically ; as nature sheweth vs manifestly in bubbles of boyling water , and of mike , and generally of such substances as are of a viscous composition ; for those bubbles being round , do assure vs that the cause which made them , did equally dilate them from the center vnto all partes . Now then remembring the infinite multiplication which is in fire , we may conceiue that when a graine of gunnepouder is turned thereinto , there are so many little bubbles of a viscous substance one backing an other with great celerity , as there are partes of fire more then there were of gunnepouder . And if we make a computation of the number and of the celerity of these bubbles ; we shall find that although euery one of them single do seeme to be of an inconsiderable force , yet the whole number of them together , will exceed the resistance of the body moued or broken by them : especially , if we note , that when hard substances haue not time allowed them to yield , they break the sooner . And then we shall not so much admire the extremities we see acted by these meanes . Thus hauing looked into the nature of rarefaction , and traced the progresse of it from the motion of the sunne and fire ; 4 in the next place we are to examine the nature of condensation . And we shall oftentimes find it likewise an effect of the same cause otherwise working : for there being two different wayes to dry any wett thing ; the one , by taking away that iuice which maketh a body liquid ; the other , by putting more drought to the wett body , that it may imbibe the moisture ; this latter way doth as well as the former , condense a body : for by the close sticking of wett to dry , the most part of condensation is effected in compounded bodies . The first of these wayes , doth properly and immediately proceed from heate ; for heate entering into a body , incorporateth it selfe with the moist and viscous partes it findeth there : as purging medicines do with the humors they worke vpon ▪ which when the stomacke can no longer entertaine ( by reason of their vnruly motions in wrestling together ) they are both eiected grappling with one an other ; and the place of their contention is thus , by the superuenience of a guest of a contrary nature ( that will not stay long there ) purged from the superaboundance of the former ones that annoyed it . Euen so the fire that is greedily drunke vp by the watry and viscous partes of a compounded body ; and whose actiuity and restlesse nature will not endure to be long emprisoned there , quickly pierceth quite through ●he body it entereth into , and after a while streameth out att the opposite side , as fast as it entered on the side next to it , and carryeth away with it those glewy partes it is incorporated with : and by their absence , leaueth the body they part from , dryer then att the first it was . Which course we may obserue in sirupes that are boyled to a consistence , and in brothes that are consumed vnto a gelly : ouer which , whiles they are making by the fire vnder them , you see a great steame ; which is , the watry partes that being incorporated with fire , fly away in smoake . Likewise when the sea water is condensed into salt , you see it is an effect of the sunne or fire that exhaleth or boyleth away all the palpable moisture . And so when wett clothes are hanged eyther in the sunne or att the fire , we see a smoake about the clothes , and heate within them ; which being all drawne out from them , they become dry . And this deserueth a particular note , that although they should be not quite dry , when you take them from the fire ; yet by then they are coole , they will be dry : for the fire that is in them when they are remoued from the maine stocke of fire , flying away carryeth with it the moisture that was incorporated with it : and therefore whiles they were hoat , that is , whiles the fire was in them , they must also be moist ; because the fire and the moisture were growne to be one body : and could not become through dry with that measure of fire , ( for more would haue dryed them , euen whiles they where hoat ) vntill they were also growne through cold . And in like manner , sirupes , hydromels , gellies , and the like , grow much thicker after they are taken off from the fire , then they were vpon the fire , and much of their humidity , flyeth away with the fire , in their cooling , whereby they lessen much of their quantity , euen after the outward fire hath ceased from working vpon them . Now if the moist partes , that remaine after the drying , be by the heate well incorporated in the dry partes ; and so do occasion the dry partes to sticke close together ; then that body is condensed , and will ( to the proportion of it ) be heauyer in a lesse bulke ; as we see that mettalls are heauyer then stones . Allthough this effect be in these examples wrought by heate , 5 yet generally speaking it is more proper to cold : which is the second way of drying a moist body . As when in Greeneland , the extreme cold freeseth the whalefishers beere into yce , so that the stewardes diuide it with axes and wedges , and deliuer their portions of drink to their shippes company , and their shallopes gings , in their bare handes : but in the innermost part of the butte , they find some quantity of very strong liquor , not inferior to moderate spiritt of wine . Att the first , before custome had made it familiar vnto them , they wondered that euery time they drew att the tappe , when first it came from their shippes to the shore ( for the heate of the hold would not lett it freese ) no liquor would come , vnlesse they new tapped it with a longer gimlett : but they thought that paines well recompenced , by finding it in the tast to grow stronger and stronger ; till att the last , their longest gimlets would bring nothing out ; and yet the vessell not a quarter drawne off ; which obliged them then to staue the caske , that so they might make vse of the substance that remained . The reason of this , is euident : that cold seeking to condense the beere by mingling its dry and cold partes with it , those that would endure this mixture , were imbibed and shrunke vp by them . But the other rare and hoat partes that were squeesed out by the dense ones which entered to congeale the beere , and were forced into the middle of the vessell ( which was the furthest part for them to retire vnto , from their enuironing enemies ) did conserue themselues in their liquid forme , in defyance of the assaulting cold ; whiles their fellowes , remaining by their departure more grosse and earthy then they were before , yielded to the conqueror , they could not shift away from , and so were dryed and condensed into yce : which when the mariners thawed , they found it like faire water , without any spirits in it or comforting heate to the stomacke . This māner of condensation , which we haue described in the freesing of beere , is the way most practised by nature ; I meane , for immediate condensation ( for cōdentsation is secondarily , wheresoeuer there is rarefaction which we haue determined to be an effect of heate . ) And the course of it is : that a multitude of earthy and dry bodies being driuen against any liquor , they easily diuide it , by meanes of their density , their drynesse , and their littlenesse ( all which in this case do accompany one an other ; and are by vs determined to be powerfull diuiders ; ) and when they are gotten into it , they partly sucke into their owne pores the wett and diffused partes of the liquide body ; and partly they make them ( when themselues are full ) sticke fast to their dry sides , and become as a glew to hold themselues strongly together . And thus they dry vp the liquor ; and by the naturall pressing of grauity they contract it into a lesser roome . No otherwise then when we force much wind or water into a bottle ; and by pressing it more and more , make it lye closer then of its owne nature it would do . Or rather , as when ashes being mingled with water ; both those substances do sticke so close to one an other , that they take vp lesse roome then they did each apart . This is the methode of frostes , and of snow , and of yce , both naturall and artificcall ; for in naturall freesing , ordinarily the north or northeast wind by its force bringeth and driueth into our liquors , such earthy bodies as it hath gathered from rockes couered with snow ; which being mixed with the light vapors whereof the wind is made , do easily find way into the liquors , and thē they dry thē into that consistēce which we call yce . Which in token of the wind it hath in it , swimmeth vpon the water , and in the vessel where it is made , , riseth higher then the water did whereof it is cōposed : and ordinarily it breaketh frō the sides of the vessell so giuing way to more wind to come in , and freese deeper and thicker . 6 But because Galileus Nel discorso intorno alle cose che stanno in su l'acqua pag. 4. was of opinion that yce was water rarifyed , and not condensed ; we must not passe ouer this verity , without maintaining it against the opposition of so powerfull an aduersary . His arguments are ; first that yce taketh vp more place , then the water did of which it was made ; which is against the nature of condensation . Secondly , that quantity for quantity , yce is lighter then water ; whereas thinges that are more dense , are proportionally more heauy . And lastly , that yce swimmeth in water , whereas we haue often taught , that the more dense descendeth in the more rare . Now to reply to these arguments , we say first , that we would gladly know how he did to measure the quantity of the yce , with the quantity of the water of which it was made ; and then when he hath shewed it , and shewed withall that yce holdeth more place then water ; we must tell him that his experiment concludeth nothing against our doctrine , because there is an addition of other bodies mingled with the water to make yce of it as we touched aboue ; and therefore that compound may well take vp a greater place then the water alone did , and yet be denser then it ; and the water also be denser , then it was . And that other bodies do come into the water and are mingled with it , is euident , out of the exceeding coldnesse of the ayre , or some very cold wind ; one of which two neuer misseth to raigne whensoeuer the water freeseth : and both of them do argue great store of little earthy dry bodies abounding in them , which sweeping ouer all those that lye in their way and course , must of necessity be mixed with such as giue them admittance ; which water doth very easily . And accordingly we see that when in the freesing of water , the yce groweth any thing deepe , it eyther shrinketh about the borders or att the least lyeth very loose ; so as we can not doubt but that there is a free passage for more of such subtile bodies to gett still to the water , and freese it deeper . To his second argument , we aske how he knoweth that yce quantity for quantity , is lighter then water ? For although , of a spunge that is full of water , it be easy to know what the spunge weigheth , and what the water , that was soaked into it , because we can part the one of them from the other , and keepe each apart , to examine their weights : yet to do the like between yce and water , if yce be throughout full of ayre ( as of necessity it must be ) we beleeue impossible . And therefore , it may be lighter in the bulke then water , by reason of the great pores caused in it , through the shrinking vp of the partes of water together ( which pores must then necessarily be filled with ayre ) and yet euery part by it selfe ( in which no ayre is ) be heauyer then so much water . And by this it appeareth that his last argument , ( grounded vpon the swimming of yce in water ) hath no more force then if he would proue that an iron or an earthen dish , were lighter , and consequently more rare , then water ; because it swimmeth vpon it ; which is an effect of the ayres being contained in the belly of it ( as it is in yce ) not a signe of the mettalls being more rare then water . Whereas on the contrary side , the proofe is positiue and cleare for vs ; for it can not be denyed , but that the mingling of the water with other bodies more dense then it , must of necessity make the compound and also the water it selfe become more dense then it was alone . And accordingly we see , that yce halfe thawed ( for then , much of the ayre is driuen out , and the water beginneth to fill the pores wherein the ayre resided before ) sinketh to the bottome : as an iron dish with holes in it ( whereby the water might gett into it ) would do . And besides , we see that water is more diaphanous then yce , and yce more consistent then water . Therefore I hope we shall be excused , if in this particular we be of a contrary opinion to this great personage . 7 But to returne vnto the thridde of our discourse . The same that passeth here before vs ; passeth also in the skye with snow , haile , raine , and wind . Which that we may the better vnderstand , lett vs consider how windes are made : for they haue a maine influence into all the rest . When the sunne or by some particular occurrent , rayseth great multitudes of atomes , from some one place ; and they eyther by the attraction of the sunne , by some other occasion , do take their course a certaine way ; this motion of those atomes we call a wind : which according to the continuance of the matter from whence these atomes rise , endureth a longer or a shorter time , and goeth a farther or a shorter way ; like a riuer , or rather , like those eruptions of waters , which in the Notherne partes of England they call Gypsies : the which do breake out att vncertaine times , and vpon vncertaine causes , and flow likewise with an vncertaine duration . So these windes , being composed of bodies in a determinate proportion heauyer then the ayre , do runne their course from their hight to the ground , where they are supported ( as water is by the floore of its channell ) whiles they performe their carrire ; that is , vntill they be wasted , eyther by the drawing of the sunne , or by their sticking and incorporating into grosser bodies . Some of these windes according to the complexion of the body out of which they are extracted , are dry ; as those which come from barren mountaines couered with snow : others are moist ; as those that come out of marishy , or watry places : others , haue other qualities ; as of heate or cold , of wholesomenesse , or vnwholesomenesse , and the like ; partly from the source , and partly frō the bodies they are mingled with in their way . Such then being the nature and origine of windes ; if a cold one do meete in the ayre with that moist body whereof otherwise raine would haue been made , it changeth that moist body into snow or into haile ; if a dry wind meete with a wett body it maketh it more dry , and so hindereth the raine that was likely to be : but if the wett body ouercome the dry wind , it bringeth the wind downe along with it ; as we see when a shoure of raine allayeth a great wind . And that all this is so , experience will in some particulars instruct vs as well as reason , from whence the rest may be euidently inferred . For we see that those who in imitation of nature would conuert water into yce , do take snow or yce , and mingle it with some actiue dry body , that may force the cold partes of the snow from it ; and then they sett the water ( in some fitt vessell ) in the way that those little bodies are to take , which by that meanes entering into it , do straight incorporate themselues therewith , and of a soddaine do conuert it into yce . Which processe you may easily trye , by mingling salt armoniake with the snow ; but much more powerfully , by setting the snow ouer the fire , whiles the glasse of water to be congealed standeth in it after the manner of an egg in salt . And thus , fire it selfe , though it be the enemy and destroyer of all cold , is made the instrument of freesing . And the same reason holdeth , in the cooling of wine with snow or yce , when after it hath beene a competent time in the snow , they whose charge it is , do vse to giue the vessell that containeth the wine , three or foure turnes in the snow ; so to mingle through the whole body of the wine , the cold receiued first but in the outward partes of it , and by pressing , to make that without , haue a more forcible ingression . But the whole doctrine of Meteores , is so amply , so ingeniously , and so exactely performed by that neuer enough praysed Gentleman Monsieur Des Cartes in his Meteorologicall discourses ; as I should wrong my selfe , and my Reader , if I dwelled any longer vpon this subiect . And whose Physicall discourses , had they beene diuulged before I had entered vpon this worke , I am persuaded would haue excused the greatest part of my paines in deliuering the nature of bodies . It were a fault to passe from treating of condensation , 8 without noting so ordinary an effect of it as is the ioyning together of partes of the same body , or of diuers bodies . In which we see for the most part that the solide bodies which are to be ioyned together , are first eyther heated or moistened , that is , they are rarifyed : and then they are left to cold ayre , or to other cold bodies , to thicken and condense ( as aboue ; we mentioned of syrupes and gellies ; ) and so they are brought to sticke firmely together . In the like manner we see that when two mettalls are heated till they be almost brought to runninge , and then are pressed together by the hammer , they become one continued body . The like we see in glasse , the like in waxe , and in diuers other thinges . On the contrary side ; when a broken stone is to be pieced together , the pieces of it must be wetted , and the ciment must be likewise moistened , and then ioyning them aptly , and drying them , they sticke fast together . Glew is moistened , that it may by drying afterwardes , hold pieces of wood together . And the spectaclemakers haue a composition which must be both heated and moistened , to ioyne vnto handles of wood the glasses which they are to grinde . And broken glasses are cimented with cheese and chalke or with garlike . All these effects our sense euidently sheweth vs , arise out of condēsation ; but to our reasō it belōgeth to examine particularly by what steppes they are performed Frst then we know that heate doth subtilise the little bodies which are in the pores of the heated body ; and partly also , it openeth the pores of the body it selfe , if it be of a nature that permitteth it ; as it seemeth those bodies are , which by heate are mollifyed or are liquefactible . Againe , we know that moysture is more subtile to enter into small creekes , then dry bodies are ; especially when it is pressed ; for then it will be diuided into very little partes , and will fill vp euery little chinke ; and neuerthesse if it be of a grosse and viscous nature , all the partes of it will sticke together . Out of these two properties we haue , that since euery body hath a kind of orbe of its owne exhalations , or vapors round about it selfe ( as is before declared , ) the vapors which are about one of the bodies , will more strongly and solidely ( that is in more aboundant and greater partes ) enter into the pores of the other body against which it is pressed , when they are opened and dilated : and thus they becoming common to both bodies , by flowing from the one , and streaming into the other , and sticking to them both will make them sticke to one an other . And then as they grow cold and dry , these litle partes shrinke on both sides ; and by their shrinking draw the bodies together ; and withall , do leaue greater pores by their being compressed together , then were there , when by heate and moysture they were dilated ; into which pores the circumstant cold partes do enter , and thereby do as it were wedge in the others ; and consequently , do make them hold firmely together the bodies , which they ioyne . But if art or nature should apply to this iuncture any liquor or vapour , which had the nature and power to insinuate it selfe more efficaciously to one of these bodies , then the glew which was between them did ; of necessity , in this case , these bodies must fall in pieces . And so it happeneth in the separation of mettalls by corrosiue waters ; as also in the precipitation of mettalls or of saltes when they are dissolued in such corrosiue waters , by meanes of other mettalls or saltes of a different nature : in both which cases the enterance of a latter body that penetrateth more strongly , and vniteth it selfe to one of the ioyned bodies but not to the other , teareth them asunder , and that which the piercing body reiecteth , falleth into little pieces ; and if formerly it were ioyned with the liquor , it is then precipitated downe from it in a dust . 9 Out of which discourse we may resolue the question of that learned and ingenious man Petrus Gassendus ; who , by experience found , that water impregnated to fullnesse with ordinary salt , would yet receiue a quantity of other salt ; and when it would imbibe no more of that , would neuerthelesse take into it a proportion of a third ; and so of seuerall kindes of saltes one after an other : which effect , he attributed to vacuites or porous spaces of diuers figures , that he conceiued to be in the water ; whereof , some were fitt for the figure of one salt , and some , for the figure of an other . Very ingeniously ; yet if I misse not my marke , most assuredly he hath missed his . For first , how could he attribute diuers sortes of vacuites to water , without giuing it diuers figures ? And this would be against his owne discourse , by which , euery body should haue one determinate naturall figure . Secondly ; I would aske him ; if he measured his water after euery salting ? And if he did , whether he did not find the quantity greater , then before that salt was dissolued in it ? Which if he did ( as without doubt he must ) then he might safely conclude , that his saltes were not receiued in vacuities ; but that the very substance of the water gaue them place , and so encreased by the receiuing of them . Thirdly , seeing that in his doctrine , euery substance hath a particular figure ; we must allow a strange multitude of different shapes of vacuities to be naturally in water ; if we will haue euery different substance wherewith it may be impregnated ( by making decoctions , extractions , solutions , and the like ) to find a fitt vacuity in the water to lodge it selfe in . What a difforme nette with a strāge variety of mashes would this be ? And indeed how extremely vncapable must it be of the quantity of euery various kind of vacuity that you will find must be in it ; if in euery solution of one particular substance , you calculate the proportion between it and the water that dissolueth it , and then multiply it according to the number of seuerall kindes of substances that may be dissolued in water ? By this proceeding , you will find the vacuities to exceed infinitely the whole body of the water ; euen so much that it could not afford subtile thriddes enough to hold it selfe together . Fourthly , if this doctrine were true it would neuer happen that one body or salt should precipitate downe to the bottome of the water , by the solution of an other in it , which euery Alchymist knoweth , neuer fayleth in due circumstances : for seeing that the body which precipitateth , and the other which remayneth dissolued in the water , are of different figures , and therefore do require different vacuities , they might both of them haue kept their places in the water , without thrusting one an other out of it . Lastly , this doctrine giueth no account why one part of salt is separated from an other by being putt in the water , and why the partes are there kept so separated , which is the whole effect of that motion which we call dissolution . The true reason therefore of this effect , 10 is ( as I conceiue ) that one salt maketh the water apt to receiue an other ; for the lighter salt being incorporated with the water , maketh the water more proper to sticke vnto an heauyer , and by diuiding the small partes of it to beare them vp , that otherwise would haue sunke in it . The truth and reason of which will appeare more plaine , if att euery ioynt , we obserue the particular steppes of euery saltes solution . As soone as you putt the first salt into the water , it falleth downe presently to the bottome of it ; and as the water doth by its humidity pierce by degrees the little ioyntes of this salt , so the small partes of it are by little and little separated from one an other , and vnited to partes of water . And so infusing more and more salt , this progresse will continue , vntill euery part of water is incorporated with some part of salt : and then , the water can no longer worke of it selfe but in coniunction to the salt with which it is vnited . After which , if more salt of the same kind be putt into the water ; that water so impregnated , will not be able to diuide it ; because it hath not any so subtile partes left , as are able to enter between the ioyntes of a salt so closely compacted : but may be compared to that salt , as a thing of equall drynesse with it ; and therefore is vnapt to moysten and to pierce it . But if you putt vnto this compound of salt and water , an other kind of salt that is of a stronger and a dryer nature then the former , and whose partes are more grossely vnited ; then the first salt dissolued in the water , will be able to gett in betwixt the ioyntes of the grosser salt , and will diuide it into little partes ; and will incorporate his already composed partes of salt and water , into a decompound of two saltes and water ; vntill all his partes be anew impregnated with the second grosser salt ; as before , the pure water was with the first subtiler salt . And so it will proceed on , if proportionate bodies be ioyned , vntill the dissoluing composition do grow into a thicke body . Vnto which discourse we may adde , that when the water is so fully impregnated with the first salt , as it will receiue no more , remayning in the temper it is in ; yet if it be heated , it will then afresh dissolue more of the same kind . Which sheweth , that the reason of its giuing ouer to dissolue , is for want of hauing the water diuided into partes little enough to sticke vnto more salt : which , as in this case the fire doth ; so peraduenture in the other , the acrimoniousnesse of the salt doth it . 11 And this is sufficient to giue curious wittes occasion by making further experiments , to search out the truth of this matter . Onely we may note what happeneth in most of the experiencies we haue mentioned ; to witt that thinges of the same nature do ioyne better and more easily then others that are more estranged from one an other . Which is very agreeable to reason ; seeing that if nature do intend to haue thinges consist long together , she must fitt them for such consistence . Which seemeth to proceed out of their agreement in foure qualities : first , in weight for bobies of diuers degrees in weight , if they be att liberty , do seeke diuers places ; and consequently , substances of like weight , must of necessity find one an other out , and croud together ; as we haue shewed , it is the natute of heate to make them do : now it is apparent that thinges of one nature , must in equall partes haue the same or a neere proportion of weight , seeing that in their composition , they must haue the same proportion of Elements . The second reason of the consistence of bodies together , that are of the same nature is , the agreement of their liquid partes , in the same degree of rarity and density : for as it is the nature of quantity in common to make all partes be one quantity ; so it is the nature of the degrees of quantity , when two partes do meete that are of the same degree , to make them one in that degree of quantity ; which is , to make them stick together in that degree of sticking , which the degree of density that is common to them both , maketh of its owne nature . Whereas , partes of different densities , can not haue this reason of sticking : though , peraduenture they may vpon some other ground , haue some more efficacious one . And in this manner , the like humide partes of two bodies , becoming one , the holes or receptacles in which those humide partes are contained must also needes be vnited . The third reason is the agreeable proportion , which their seuerall figures haue in respect of one an other : for if any humidity be extracted out of a mixed body , especially , by the vertue of fire ; it must haue left pores of such figures , as the humidity that is drawne out of them ▪ is apt to be cutt into ( for euery humide body not being absolutely humide , but hauing certaine dry partes mixed with it , is more apt for one kind of figure and greatnesse , then for an other ; ) and by consequence , whensoeuer that humidity shall meete againe with the body it was seuered from ; it will easily runne through and into it all , and will fill exactly the cauities and pores it possessed before . The last quality , in which bodies that are to consist long together , do agree , is the biggnesse of the humide and dry partes of the same body : for if the humide partes be too bigge for the dry ones , it is cleare that the dry ones must needes hang loosely together by them ; because their glew is in too greate a quantity . But if the humide partes bee too little for the dry ones , then of necessity some portion of euery little dry part must be vnfurnished of glew , by meanes whereof to sticke vnto his fellow : and so the sticking partes not being conueniently proportioned to one an other , their adhesion can not be so solide as if each of them were exactly fitted to his fellow . THE EIGHTEENTH CHAPTER . Of an other motion belonging to particular bodies , called Attraction ; and of certaine operations , termed Magicall . HAuing thus ended the two motions of rarefaction and of condensation ; 1 the next that offer themselues , are the locall motions which some bodies haue vnto others . These are sometimes performed by a plaine force in the body towardes which the motion is : and other whiles , by a hidden cause , which is not so easily discerned . The first , is chiefely that which is ordinarily said to be done by the force of nature to hinder Vacuum , and is much practised by nature ; as in drawing our breath , in sucking , and in many other naturall operations , which are imitated by art in making of pumpes ; syphons , and such other instruments ; and in that admirable experiment of taking vp a heauy marble stone meerely by an other lying flatt and smoothly vpon it , without any other connexion of the two stones together ; as also by that sport of boyes , when they spread a thinne moystned leather vpon a smooth broad stone , and presse it all ouer close to it , and then by pulling of a string fastened att the middle of the leather , they draw vp likewise the heauy stone . In all which , the first cause of the motion , proceedeth from that body towardes which the motion is made . And therefore , is properly called Attraction . For the better vnderstanding and declaring of which , lett vs suppose two marble stones , very broad and exceeding smoothly polished , to be laid one flatt vpon the other : and lett there be a ring fastened att the backe part of the vppermost stone ; and exactly in the middle of it . Then , by that ring , pull it vp perpendicularly and steadily , and the vndermost will follow sticking fast to the ouermost ; and though they were not very perfectly polished , yet the nethermost would follow for a while , if the ring be suddainely plucked vp ; but then it will soone fall downe againe . Now this plainely sheweth that the cause of their sticking so strongly together , when both the stones are very well polished , is for that nothing can well enter between them to part them ; and so , it is reduced to the shortnesse of the ayre that is betwixt them : which not being capable of so great an expansion , nor admitting to be diuided thickewayes so much as is necessary to fill the first growing distance , between the two stones till new ayre findeth a course thither , ( that so , the swelling of the one , may hinder vacuity , till the other come in to the rescue ; ) the two stones must needes sticke together to certaine limits ; which limits will depend of the proportion that is between the weight , and the continuity of the nethermost stone . 2 And when we haue examined this , we shall vnderstand in what sense it is meaned that Nature abhorreth from Vacuity , and what meanes she vseth to auoyde it . For , to putt it as an enemy that nature fighteth against ; or to discourse of effects that would follow from it , in case it were admitted , is a great mistake , and a lost labour ; seeing it is nothing ; and therefore , can do nothing : but is meerely a forme of expression to declare in short nothing else but that it is a contradiction , or implication in termes , and an impossibility in nature , for vacuity to haue , or to be supposed to haue a Being . Thus then , since in our case , after we haue cast all about , we can pitch vpon nothing to be considered , but that the two stones do touch one an other , and that they are weighty ; we must apply our selues onely to reflect vpon the effects proceeding from these two causes , their contiguity and their heauynesse ; and we shall find that as the one of them , namely the weight hindereth the vndermost from following the vppermost , so , contiguity obligeth it vnto that course ; and according as the one ouercometh the other , so will this action be continued or interrupted . Now that contiguity of substances do make one follow an other , is euident by what our Masters in Metaphysickes teach vs ; when they shew that without this effect no motion att all could be made in the world , nor no reason could be giuen , for those motions we dayly see . For since the nature of quantity is such , that whensoeuer there is nothing between two partes of it , they must needes touch and adhere and ioyne to one an other , ( for how should they be kept asunder when there is nothing betweene them to part them ? ) if you pull one part away , eyther some new substance must come to de close vnto that which remoueth ; or else the other which was formerly close to it , must still be close to it , and so follow it : for if nothing do come between , it is still close to it . Thus then , it being necessary that something must be ioyned close to euery thing ; vacuity , ( which is nothing ) is excluded from hauing any being in nature . And when we say that one body must follow an other to auoyde vacuity ; the meaning is , that vnder the necessity of a contradiction they must follow one an other , and that they can not do otherwise . For it would be a contradiction to say that nothing were between two thinges and yet that they are not ioyned close to one an other . And therefore if you should say it , you would in other wordes say , they are close together , and they are not close together . In like manner , to say that vacuity is any where , is a pure contradiction ; for vacuity being nothing , hath no Being att all : and yet by those wordes it is said to be in such a place ; so that they affirme it to be and not to be , att the same time . But now lett vs examine if there be no meanes to auoyde this contradiction and vacuity , 3 other then by the adhesion , and following of one body vpon the motion of an other , that is closely ioyned to it and euery where contiguous . For sense is not easily quieted with such Metaphysicall contemplations , that seeme to repugne against her dictamens ; and therefore for her satisfaction we can do no lesse then giue her leaue to range about , and cast all wayes in hope of finding some one that may better content her : which when she findeth that she can not , she will the lesse repine to yield her assent to the rigourous sequeles and proofes of reason . In this difficulty then , after turning on euery side , I for my part can discerne no pretence of probability , in any other meanes then in pulling downe the lower stone by one corner ; that so there may be a gaping between the two stones , to lett in ayre by little and little . And in this case you may say that by the interuention of ayre , vacuity is hindered , aud yett the lower stone is left att liberty to follow its owne naturall inclination , and be gouerned by its weight . But indeed , if you consider the matter well ; you will find that the doing this , requireth a much greater force , then to haue the lower stone follow the vpper : for it can not gape in a straight line , to lett in ayre ; since in that position , it must open at the bottome where the angle is made , at the same time that it openeth at the mouth : and then ayre requiring time to passe from the edges to the bottome , it must in the meane while fall into the contradiction of vacuity . So that if it should open to lett in ayre ; the stone , to compasse that effect , must bend , in such sort as wood doth when a wedge is putt into it to cleaue it . Iudge then what force it must be that should make hard marble of a great thicknesse bend like a wand ; and whether it would not rather breake and slide off , then do so : you will allow that a much lesse , will raise vp the lower stone together with the vppermost . It must then of necessity fall out , that it will follow it , if it be moued perpendicularly vpwardes . And the like effect will be though , it should be raysed at oblique angles , so that the lowermost edge do rest all the way vpon some thing that may hinder the inferior stone from sliding aside from the vppermost . 4 And this is the very case of all those other experiments of art and nature , which we haue mentioned aboue : for the reason holdeth as well in water and in liquide thinges ; as in solide bodies ; vntill the weight of the liquide body ouercometh the continuity of it : for then , the thridde breaketh , and it will ascend no higher . Which height , Galileo telleth vs from the workmen in the Arsenall of Venice , is neere 40. foote ; if the water be drawne vp in a close pipe , in which the aduantage of the sides helpeth the ascent . But others say that the inuention is enlarged , and that water may be drawne to what height one pleaseth . Howsoeuer , the force which nature applyeth to maintaine the continuity of quantity , can haue no limitt , seeing it is grounded vpon contradiction . And therefore Galileo was much mistaken , when he throught to make an instrument whereby to discouer the limits of this force . We may then conclude that the breaking of the water must depend from the strength of other causes . As for example when the grauity is so great by encreasing the bulke of the water , that it will eyther ouercome the strength of the pipe , or else make the sucker of the pumpe rather yield way to ayre , then draw vp so great a weight : for which defects , if remedies be found , the art may surely be enlarged without end . 5 This is particular in a syphon ; that when , that arme of it which hangeth out of the water is lower then the superficies of the water ; then , it will runne of it selfe ; after it is once sett on running by sucking . The reason whereof is , because the weight which is in water pendant , is greater then the weight of the ascending water ; and thereby supplyeth the want of a continuall sucker . But if the nose of that arme that hangeth out of the water , be but euen with the water ; then the water will stand still in both pipes , or armes of the syphon , after they are filled with sucking . But if by the running out of the water , the outward pipe do grow shorter then to reach as low as the superficies of the water in the fountaine from whence it runneth ; in this case , the water in each arme of the syphon , will runne backe into the fountaine . Withall , it is to be noted , that though the arme which is out of the water be neuer so long , yet if it reach not lower then the superficies of the fountaine ; the ouer quantity and weight of the water there , more then in the other arme , helpeth it nothing to make it runne out . Which is , because the decliuity of the other arme , ouerrecompenceth this ouerweight . Not that the weight in the shorter pipe , hath so much force as the weight in the longer pipe : but because it hath more force then the greater weight doth exercise there in its running ; for the greatest part of its force , tendeth an other way then to the end of the pipe ; to witt , perpendicularly towardes the center . And so is hindered from effect , by the great sloaping or little decliuity of the pipe vpon which it leaneth . But some considering how the water that is in the longer arme of the syphon is more in quantity then the water that is in the other arme of it whereat it runneth out , 6 do admire why the greater quantity of water doth not draw backe the lesse into the cisterne , but suffereth it selfe to be lifted vp , and drayned away as if it runne steeply downewardes . And they imagine , that hence may be deduced , that the partes of water in the cisterne doe not weigh as long as they are within the orbe of their owne body . Vnto when we answere ; that they should consider how that to haue the greater quantity of water , which is in the longer arme of the syphon ( which arme is immersed in the water of the cisterne ) to draw backe into the cisterne the water which is in the other arme of the syphon that hangeth out in the ayre ; it must , both raise as much of the water of the cisterne as its owne bulke is , aboue the leuell which att present the whole bulke of water hath ; and withall it must att the same time pull vp the water which is in the other arme . Now it is manifest , that these two quantities of water together , are heauyer then the water in the sunke arme of the syphon ; since one of them single , is equall vnto it . And by consequence , the more water in the sunke arme , can not weigh backe the lesse water in the hanging arme ; since that , to do that , it must att the same time weigh vp ouer and aboue , as much more in the cisterne as it selfe weigheth . But turning the argument ; I say , that if once the arme of the syphon that is in the ayre , be supposed to draw any water , be it neuer so little , out of the cisterne ( whether occasioned by sucking or by whatsoeuer other meanes ) it followeth that as much water as is drawne vp , aboue the leuell of the whole bulke in the cisterne , must needes presse into the suncken arme from the next adiacent partes , ( that is , from the bottome ) to supply its emptying ; and as much must of it selfe presse downe from aboue ( according to its naturall course , when nothing violenteth it ) to rest in the place , that the ascending water ( which is lower then it ) leaueth att liberty for it to take possession of . And then it can not be doubted ; but that , this descending water , hauing all its weight in pressing downe , applyed to driue vp the rising water in the sunke arme of the syphon ; and the water in the other arme of the syphon without , hauing all its weight in running out applyed att the same time to draw vp the same water in the sunke arme ; this single resistant must yield to their double and mastering force . And consequently , the water in the arme of the syphon that is in the ayre , must needes draw the water that is in the other immersed arme as long as the end of its pipe reacheth lower then the leuell of the water in the cisterne ; for so long it appeareth by what we haue said , it must needes be more weighty ; since part of the rising water in the sunke arme of the syphon , is counterpoysed by as much descending water in the cisterne . And thus it is euident , that out of this experiment it can not be inferred that partes of water do not weigh within the orbe of their owne whole : but onely , that two equall partes of water in their owne orbe ( namely that which riseth in the sunken arme , and that which presseth downe from the whole bulke in the cisterne ) are of equall weight and do ballance one an othet . So that neuer so little oddes between the two counterpoysing parcells of water which are in the ayre must needes make the water runne out att that end of the syphon , where the ouerweight of water is . 7 The attraction whose cause next to this is most manifest , is that which is made by the force of heate or of fire ; for we see that fire , euer draweth ayre vnto it ; so notably , that if in a close roome there be a good fire , a man that standeth att the dore or att the window ( especially without ) shall heare such a noise that he will thinke there is a great wind within the chamber . The reason of this attraction is , that fire rarifying the ayre which is next vnto it ; and withall spending it selfe perpetually , causeth the ayre and his owne body mingled together , to fly vp through the chimney or by some other passage . Whence it followeth of necessity that the next body must succeed into the place of the body that is flowne away . This next body generally is ayre , whose mobility and fluidity beyond all other bodies , maketh it of all others the fittest to be drawne ; and the more of it that is drawne the more must needes follow . Now if there be floating in this ayre any other atomes subiect to the current which the ayre taketh ; they must also come with it to the fire , and by it , must be rarifyed , and be exported out of that little orbe . Hence it is , that men ( with very good reason ) do hold that fire ayreth a chamber , as we terme it , that is , purifyeth it ; both because it purifyeth it as wind doth by drawing a current of ayre into it that sweepeth through it , or by making it purify it selfe by motion , as a streame of water doth by running ; as also , because those vapours which approach the fire , are burned and dissolued . So that the ayre being noysome and vnwholesome by reason of its grossenesse , proceeding from its standing vnmoued ( like a stagnation of dead water , in a marish place ) the fire taketh away that cause of annoyance . By this very rule we learne that other hoat thinges , 8 which participate the nature of fire , must likewise ( in other respects ) haue a resemblance in this quality . And accordingly wee see that hoat loafes in a bakers shoppe newly drawne out of the ouen , are accounted to draw vnto them any infection which is in the ayre . The like we say of onyons , and other strong breathing substances ; which by their smell shew much heate in them . In like manner it is conceiued that pigeons , and rabets , and catts easily take infection , by reason of their extraordinary warmth which they haue in themselves . And this is confirmed by the practise of Physitians , who vse to lay warme pigeons newly killed to the feete , wristes , or heades of sicke persons ; and young puppies to their stomakes , and sometimes certaine hoat gummes to their nauels ; to draw out such vapors or humors as infest the body : for the same reason they hang amuletes of arsenike , sublimate , dryed toades or spiders , about their patients neckes , to draw vnto them venimous qualities from their bodies . Hence also it is , that if a man be strucken by a viper or a scorpion , they vse to breake the body of the beast it selfe that stung him ( if they can gett it ) vpon the wound : but if that beast be crawled out of their finding , they do the like by some other venimous creature ; as I haue seene a bruised toad layed to the biting of a viper . And they manifestly perceiue the applyed body , to swell with the poyson sucked out from the wound , and the patient to be relieued and haue lesse poyson ; in the same manner as by cupping glasses , the poyson is likewise drawne out from the wound : so that you may see , the reason of both , is the very same ; or att the least very like one an other . Onely , we are to note , that the proper body of the beast out of which the venome was driuen into the wound , is more efficacious then any other to sucke it out . And the like is to be obserued in all other kindes , that such vapors as are to be drawne , do come better and incorporate faster in bodies of like nature , then in those which haue onely the common conditions of heate and drynesse ; the one of which serueth to attract ; the other to fasten and incorporate into it selfe the moisture which the first draweth vnto it . So we see that water soaketh into a dry body , whence it was extracted , allmost inseparably , and is hidden in it ; as when it raineth first after hoat weather , the ground is presently dryed after the shoure . Likewise we see that in most ciments , 9 you must mingle a dust of the nature of the thinges which are to be cimented , if you will haue them bind strongly . Out of this discourse , we may yield a reason for those magicall operations , which some attribute to the Diuels assistance ; peraduenture because mans wickednesse hath beene more ingenious then his good will ; and so hath found more meanes to hurt then to helpe ; nay when he hath arriued some way to helpe , those very helpes haue vndergone the same calumny ; because of the likenesse which their operations haue to the others . Without doubt very vniustly , if there be truth in the effects . For where haue we any such good suggestions of the enemy of mankind proposed vnto vs , that we may with reason beleeue he would duly , settledly , and constantly concurre to the helpe and seruice of all those he so much hateth , as he must needes do if he be the Author of such effects ? Or is it not a wrong to almighty God , and to his carefull instruments ; rather to impute vnto the Diuell the aydes which to some may seeme supernaturall , then vnto them of whom we may iustly beleeue and expect such good officies and assistances ? I meane , those operations , both good and bad , which ordinarily are called Magneticall , though peraduenture wrongfully , as not hauing that property which denominateth the loadestone . One thing I may assure , that if the reportes be true , they haue the perfect imitation of nature in them . As for example ; that the weapons salue , or the sympathetike pouder doth require in the vsing it , to be conserued in an equall and moderate temper : and that the weapon which made the wound , or the cloth vpon which the blood remaineth that issued from it , be orderly and frequently dressed ; or else the wounded person will not be cured : likewise the steame or spirits , which att the giuing of the wound did enter into the pores of the weapon , must not be driuen out of it , ( which will be done by fire ; and so when it is heated by holding ouer coales , you may see a moysture sweate out of the blade att the opposite side to the fire , as farre as it entered into the wounded persons body ; which being once all sweated out , you shall see no more the like steame vpon the sword ) neyther must the blood be washed out of the bloody cloth ; for in these cases , the pouder , or salue , will worke nothing . Likewise , if there be any excesse eyther of heate or of cold in keeping the medicated weapon or cloth ; the patient feeleth that , as he would do , if the like excesse were in any remedy that were applyed to the wound it selfe : likewise if the medicated weapon or bloody cloth , be kept too close , no effect followeth : likewise , the natures of the thinges vsed in these cures are of themselues soueraigne for healing the like griefes though peraduenture too violent if they were applyed in body without much attenuation . And truly if we will deny all effects of this kind , we must in a manner renounce all humane fayth : men of all sortes and qualities ( and many of them such in my owne knowledge , as I can not question their prudence in obseruing , or their sincerity in relating ) hauing very frequently made experience of such medicines , and all affirming after one fashion to haue found the same effects . Adde to these , the multitude of other like effects , appearing or conceited to appeare in other thinges . In some countries it is a familiar disease with kine to haue a swelling in the soales of their feete : and the ordinary cure is , to cutt a turfe vpon which they haue troden with their sore foote , and to hang it vpon a hedge ; and as that dryeth away , so will their sore amend . In other partes they obserue , that if milke newly come from the cowe , do in the boyling runne ouer into the fire ; and that this do happen often , and neere together to the same cowes milke ; that cowe will haue her vdder sore and inflamed : and the preuention is to cast salt immediately into the fire vpon the milke . The herbe Persicaria if it be well rubbed vpon wartes , and then be layed in some fitt place to putrify , causeth the wartes to weare away as it rotteth : some say the like of fresh beefe . Many examples also there are of hurting liuing creatures by the like meanes ; which I sett not downe for feare of doing more harme by the euill inclination of some persons into whose handes they may fall ; then profitt by their knowing them , vnto whom I intend this worke . But to make these operations of nature , not incredible ; lett vs remember how we haue determined that euery body whatsoeuer , doth yield some steame , or vent a kind of vapour from it selfe ; and consider , how they must needes do so most of all , that are hoat and moyst , as blood and milke are , and as all woundes and sores generally are . We see that the foote of a hare or deere leaueth such an impression where the beast hath passed , as a dog can discerne it a long time after : and a foxe breatheth out so strong a vapour , that the hunters themselues can wind it a great way of , and a good while after he is parted from the place . Now ioyning this , to the experiences we haue already allowed of , concerning the attraction of heate ; wee may conclude that if any of these vapours do light vpon a solide warme body , which hath the nature of a source vnto them , they will naturally congregate and incorporate there ; and if those vapors be ioyned with any medicatiue quality or body , they will apply that medicament better then any surgeon can apply it . Then , if the steame of blood and spirits , do carry with it from the weapon or cloth , the balsamike qualities of the salue or pouder , and with them do settle vpon the wound ; what can follow but a bettering in it ? Likewise , if the steame of the corruption that is vpon the clodde , do carry the drying quality of the wind which sweepeth ouer it when it hangeth high in the ayre , vnto the sore part of the cowes foote ; why is it not possible that it should dry the corruption there , as well as it dryeth it vpon the hedge ? And if the steame of burned milke cā hurt by carrying fire to the dugge ; why should not salt cast vpon it , be a preseruatiue against it ? Or rather , why should not salt hinder the fire from being carryed thither ? Since the nature of salt , alwayes hindereth and suppresseth the actiuity of fire : as we see by experience when we throw salt into the fire below , to hinder the flaming of soute in the toppe of a chimney : which presently ceaseth , when new fire from beneath doth not continue it . And thus we might proceed in sundry other effects , to declare the reason and the possibility of them ; were we certaine of the truth of them : therefore we remitt this whole question , to the autority of the testimonies . THE NINETEENTH CHAPTER . Of three other motions belonging to particular bodies Filtration , Restitution , and Electricall attraction . 1 AFter these , lett vs cast our eye vpon an other motion , very familiar among Alchymistes ; which they call Filtration . It is effected by putting one end of a tongue , or labell of flannen , or of cotton , or of flaxe , into a vessell of water , and letting the other end hang ouer the brimme of it . And it will by little and little draw all the water out of that vessell ( so that the end which hangeth out be lower then the superficies of the water ) and will make it all come ouer into any lower vessell you will reserue it in . The end of this operation is , when any water is mingled with grosse and muddy partes ( not dissolued in the water ) to separate the pure and light ones from the impure . By which we are taught that the lighter partes of the water , are those which most easily do catch . And if we will examine in particular , how it is likely this businesse passeth ; wee may conceiue that the body or linguet by which ●h● water ascendeth , being a dry one , some lighter partes of the water , whose chance it is to be neere the clymbing body of flaxe , do beginne to sticke fast vnto it : and then , they require nothing neere so great force , nor so much pressing , to make them clymbe vp along the flaxe , as they would do to make them mount in the pure ayre . As you may see , if you hold a sticke in running water , sheluing against the streame : the water will runne vp along the sticke , much higher then it could be forced vp in the open ayre without any support , though the Agent were much stronger then the current of the streame . And a ball will vpon a rebound , runne much higher vp a sheluing board , then it would if nothing touched it . And I haue beene told that if an eggeshell filled with dew bee sett att ●he foote of a hollow sticke , the sunne will draw it to the toppe of the sheluing sticke , whereas without a proppe , it will not stirre it . With much more reason then , we may conceiue that water finding as it were little steppes in the cotton to facilitate its iourney vpwardes , must ascend more easily then those other thinges do , so as it once receiue any impulse to driue it vpwardes : for the grauity both of that water which is vpon the cotton , as also , of so many of the confining partes of water as can reach the cotton ; is exceedingly allayed , eyther by sticking vnto the cotton , and so weighing in one bulke with ●hat dry body ; or else , by not tending downe straight to the center , but resting as it were vpon a steepe plaine ( according to what we said of the arme of a syphon that hangeth very sloaping out of the water , and therefore draweth not after it a lesse proportion of water in the other arme that is more in a direct line to the center : ) by which meanes the water , as soone as it beginneth to clymbe , cometh to stand in a kind of cone ; nether breaking from the water below , ( its bulke , being bigge enough to reach vnto it ) nor yet falling downe vnto it . But our chiefe labour must be , 2 to find a cause that may make the water beginne to ascend . To which purpose , consider how water , of its owne nature , compresseth it selfe together , to exclude any other body lighter then it is . Now in respect of the whole masse of the water , those partes which sticke to the cotton , are to be accounted much lighter then water ; not , because in their owne nature they are so ; but for the circumstances which accompany them , and do giue them a greater disposition to receiue a motion vpwardes then much lighter bodies , whiles they are destitute of such helpes . Wherefore , as the bulke of water weighing and striuing downewardes ; it followeth that if there were any ayre mingled with it , it would , to possesse a lesser place , driue out the ayre : so here in this case , the water that is att the foote of the ladder of cotton , ready to clymbe with a very small impulse , may be after some sort compared ( in respect of the water ) to ayre by reason of the lightnesse of it : and consequently , is forced vp by the compressing of the rest of the water round about it . Which no faster getteth vp , but other partes att the foote of the ladder do follow the first , and driue them still vpwardes along the towe ; and new ones driue the second , and others the third , and so forth . So that with ease they clymbe vp to the toppe of the filter , still driuing one an other forwardes , as you may do a fine towel through a muskett barrell : which though it be too limber to be thrust straight through ; yet cramming still new partes into it att the length you will driue the first quite through . And thus , when these partes of water are gott vp to the toppe of the vessell on which the filter hangeth , and ouer it on the other side by sticking still to the towe , and by their naturall grauity , against which nothing presseth on this side the labell ; they fall downe againe by little and little , and by droppes breake againe into water in the vessell sett to receiue them . But now if you aske why , it will not droppe vnlesse the end of the labell that hangeth , 3 be lower then the water . I conceiue it is because the water which is all along vpon the flannen , is one continued body hanging together , as it were a thridde of wyre ; and is subiect to like accidents as such a continued body is . Now suppose you lay a wyre vpon the edge of the basin , which the filter resteth vpon ; and so make that edge the center to ballance it vpon : if the end that is outermost be heauyest , it will weigh downe the other ; otherwise , not . So fareth it with this thridde of water : if the end of it that hangeth out of the pott , that is to be filtred be longer , and consequently heauyer , then that which riseth ; it must needes raise the other vpwardes , and fall it selfe downewardes . Now the raising of the other , implyeth lifting more water from the cisterne , and the sliding of it selfe further downewardes , is the cause of its conuerting into droppes . So that the water in the cisterne serueth like the flaxe vpon a distaffe , and is spunne into a thridde of water , still as it commeth to the flannen by the drawing it vp , occasioned by the ouerweight of the thridde on the other side of the center . Which to expresse better by a similitude in a solide body : I remēber I haue oftētimes seene in a Mercers shoppe , a great heap of massy goldlace lye vpon their stall ; and a little way aboue it a round smooth pinne of wood , ouer which they vse to hale their lace when they wind it into bottomes . Now ouer this pinne , I haue putt one end of the lace ; and as long as it hung no lower thē the board vpō which the rest of the lace did lye , it stirred not ; for as the weight of the loose end carried it one way , so the weight of the other side where the whole was , drew it the other way , and in this manner kept it in equilibrity . But as soone as I drew on the hāging end to be heauyer thē the clymbing side ( for no more weigheth thē is in the ayre , that which lyeth vpon the board , hauing an other cēter ) then it began to roule to the ground ; and still drew vp new partes of that which lay vpon the board , vntill all was tumbled downe vpon the floore . In the same manner it happeneth to the water ; in which , the thridde of it vpon the filter is to be compared fittly vnto that part of the lace which hung vpon the pinne ; and the whole quantity in the cisterne , is like the bulke of lace vpon the shoppeboard ; for as fast as the filter draweth it vp , it is conuerted into a thridde like that which is already vpon the filter : in like manner as the wheele conuerteth the flaxe into yarne , as fast as it draweth it out from the distaffe . 4 Our next consideration , will very aptly fall vpon the motion of those thinges , which being bent , do leape with violence to their former figure : whereas others returne but a little ; and others do stand in that ply , wherein the bending of them hath sett them . For finding the reason of which effects , our first reflection may be to note , that a superficies which is more long then broad , containeth a lesse floore then that whose sides are equall , or neerer being equall : and that of those surfaces whose lines and angles are all equall , that which hath most sides and angles , containeth still the greater floore . Whence it is that Mathematicians conclude a circle to be the most capacious of all figures : and what they say of lines in respect of a superficies ; the same , with proportion they say of surfaces in respect of the body contained . And accordingly we see by consequence , that in the making a bagge of a long napkin , if the napkin be sowed together longwise , it holdeth a great deale lesse then if it be sowed together broadwise . By this we see plainely , that if any body which is in a thicke and short figure , be forced into a thinner ( which by becoming thinner , must likewise become eyther longer or broader ; for what it looseth one way it must gett an other ) then that superfieies must needes be stretched ▪ which in our case , is a Physicall outside , or materiall part of a solide body , not a Mathematicall consideration of an indiuisible Entity . We see also that this change of figures happeneth in the bending of all those bodies ; whereof we are now enquiring the reason why some of them restore themselues to their originall figures , and others stand as they are bent . Then to begin with the latter sort , we find that they are of a moist nature ; as among mettalls , lead , and tinne , and among other bodies , those which we account soft . And we may determine that this effect proceedeth , partly from the humidity of the body that standeth bent ; and partly from a drynesse peculiar to it that comprehendeth and fixeth the humidity of it . For by the first , they are rendred capable of being driuen into any figure , which nature or art desireth : and by the second , they are preserued from hauing their grauity putt them out of what figure they haue once receiued . But because these two conditions , are common to all solide bodies , we may conclude , that if no other circumstance concurred , the effect arising out of them would likewise be common to all such : and therefore , where we find it otherwise , we must seeke further for a cause of that transgression . As for example , if you bend the bodies of young trees , or the branches of others , they will returne to their due figure . It is true , they will sometime leane towardes that way they haue beene bent : as may be seene , euen in great trees after violent tempestes ; and generally the heades of trees , and the eares of corne , and the growne hedgerowes , will all bend one way in some countries , where some one wind hath a maine predominance and raigneth most continually , as neere the sea-shore vpon the westerne coast of England ( where the southwest wind bloweth constantly the greatest part of the yeare ) may be obserued : but this effect proceeding from a particular and extraordinary cause , concerneth not our matter in hand . We are to examine the reason of the motion of Restitution , which we generally see in yong trees , and branches of others , as we said before . In such , we see that the earthy part which maketh them stiffe ( or rather , starke ) aboundeth more in them then in the others that stand as they are bent : att the least in proportion to their natures ; but I conceiue this is not the cause of the effect we enquire about ; but that it is a subtile spirit which hath a great proportion of fire in it . For as in rarefaction , we found that fire , which was eyther within or without the body to be rarifyed , did cause the rarefaction , eyther by entering into it , or by working within it : so seeing here the question is , for a body to goe out of a lesser superficies into a greater ( which is the progresse of rarefaction ; and happeneth in the motion of restitution ; ) the worke must needes be done by the force of heate . And because , this effect proceedeth euidently , out of the nature of the thing in which it is wrought , and not from any outward cause , we may conclude it hath its origine from a heate that is within the thing it selfe or else that was in it , and may be pressed to the outward partes of it , and would sinke into it againe . As for example , when a yong tree is bended ; both euery mans conceite is , and the nature of the thing maketh vs beleeue , that the force which bringeth the tree backe againe to its figure , cometh from the inner side that is bent ; which is compressed together , as being shrunke into a circular figure from a straight one : for when solide bodies that were plaine on both sides , are bent so as on each side to make a portion of a circle , the conuexe superficies will be longer then it was before , when it was plaine , but the concaue will be shorter . And therefore we may conceiue that the spirits which are in the contracted part , ( being there squeezed into lesse roome , then their nature well brooketh ) do worke themselues into a greater space ; or else , that the spirits which are crushed out of the conuexe side by the extension of it , but do remaine besieging it , and do striue to gett in againe , ( in such manner as we haue declared when we spoke of attraction , wherein we shewed how the emitted spirits of any body will moue to their owne source , and settle againe in it , if they be within a conuenient compasse ; ) and accordingly do bring backe the extended partes to their former situation ; or rather that both these causes do in their kindes concurre to driue the tree into its naturall figure . 5 But as we see when a sticke is broken , it is very hard to replace all the splinters , euery one in its proper situation ; so it must of necessity fall out in this bending , that certaine insensible partes both inward and outward are thereby displaced , and can hardly be perfectly reioynted . Whence it followeth that as you see the splinters of a halfe broken sticke , meeting with one an other do hold the sticke somewhat crooked ; so these inuisible partes do the like in such bodies as after bending stand a little that way . But because they are very little ones , the tree or the branch that hath beene neuer so much bended , may ( so nothing be broken in it ) be sett straight againe by paines , without any notable detriment of its strength . And thus you see the reason of some bodies returning in part to their naturall figure , after the force leaueth them that did bend them . Out of which you may proceed to those bodies that restore themselues entirely : whereof steele is the most eminent . And of it , we know that there is a fiery spirit in it , which may be extracted out of it , not only by the long operations of calcining , digesting and distilling it ; but euen by grosse heating it , and then extinguishing it in wine and other conuenient liquors , as Physitians vse to do . Which is also confirmed by the burning of steele dust in the flame of a candle , before it hath beene thus wrought vpon , which afterwardes it will not do : whereby we are taught that originally there are store of spirits in steele , till they are sucked out . Being then assured , that in steele there is such aboundance of spirits ; and knowing that it is the nature of spirits to giue a quicke motion ; and seeing that duller spirits in trees do make this motion of Restitution ; we neede seeke no further , what it is that doeth it in steele , or in any other thinges that haue the like nature : which through the multitude of spirits that abound in them ( especially steele ) do returne backe with so strong a ierke , that their whole body will tremble a great while after , by the force of its owne motion . By what is said , 6 the nature of those bodies which do shrinke and stretch , may easily be vnderstood : for they are generally composed of stringy partes , vnto which , if humidity happen to arriue , they grow thereby thicker and shorter . As we see that droppes of water getting into a new roape of a welle , or into a new cable , will swell it much thicker , and by consequence , make it shorter . Galileus noteth such wetting to be of so great efficacy , that it will shrinke a new cable , and shorten it notably ; notwithstanding , the violence of a tempest and the weight and ierkes of a loaden shippe , do straine it what is possible for them to stretch it . Of this nature , leather seemeth to be , and parchment , and diuers other thinges , which if they be proportionably moystned , ( and no exterior force be applyed to extend them ) will shrinke vp ; but if they be ouerwetted , they will become flaccide . Againe , if they be soddainely dryed , they will shriuell vp ; but if they be fairely dryed after moderate wetting , they will extend themselues againe to their first length . The way hauing been opened by what we haue discoursed , 7 before we came to the motion of Restitution , towardes the discouery of the manner how heauy bodies may be forced vpwardes contrary to their naturall motion , by very small meanes in outward appearance ; lett vs now examine ( vpon the same groundes ) if like motions to this of water , may not be done in some other bodies in a subtiler manner . In which , more or lesse , needeth not trouble vs ; since we know , that neyther quantity , nor the operations of it , do consist in an indiuisible , or are limited to determined periodes they may not passe . It is enough for vs to find a ground for the possibility of the operation : and then the perfecting of it and the reducing it to such a height as att the first might seeme impossible and incredibile , we may leaue to the oeconomy of wise nature . He that learneth to read , write , or to play on the lute , is in the beginning , ready to loose hart att euery steppe ; when he considereth with what labour , difficulty and slownesse , he ioyneth the letters , spelleth syllabes , formeth characters , fitteth and breaketh his fingers ( as though they were vpon the racke ) to stoppe the right frettes and to touch the right stringes . And yet you see how strange a dexterity is gained in all these by industry and practise ; and a readinesse beyond what we could imagine possible , if we saw not dayly the effects . If then we can but arriue to decypher the first characters of the hidden Alphabet we are now taking in hand , and can but spellingly reade the first syllabes of it ; we neede not doubt , but that the wise Author of nature in the masterpiece of the creature ( which was to expresse the excellency of the workeman ) would with excellent cunning and art dispose all circumstances so aptly , as to speake readily a complete language rising from those Elements ; and that should haue as large an extent in practise and expression , beyond those first principles , which we like children onely lispe out ; as the vast discourses of wisest and most learned men , are beyond the spellinges of infantes : and yet those discourses spring from the same roote , as the others spellinges doe , and are but a raysing of them to a greater height ; as the admired musike of the best player of a lute or harpe , that euer was , is deriued from the harsh twanges of course bowestringes , which are composed together , and refined , till att length they arriue to that wonderfull perfection . And so without scruple , we may in the businesse we are next falling vpon , conclude that the admirable and almost miraculous effects we see , are but the eleuating to a wonderfull height those very actions and motions which we shall produce as causes and principles of them . 8 Letr vs then suppose , that there is a solide hard body , of an vnctuous nature ; whose partes are so subtile and fiery , that with a little agitation they are much rarifyed , and do breath out in steames , ( though they be too subtile for our eyes to discerne ) like vnto the steame that issueth from sweating men or horses , or like the steame that flyeth from a candle when it is putt out : but that these steames , as soone as they come into the cold ayre , are by that cold soddainely condensed againe ; and by being condensed , do shorten themselues , and by little and little do retire , till they settle themselues vpon the body from whence they sprung : in such manner as you may obserue , the little tender hornes of snailes vse to shrinke backe if any thing touch them , till they settle in little lumpes vpon their heades . If I say these stringes of bituminous vapour should in their way outwardes meete with any light and spungie body , they would pierce into it , and settle in it ; and if it were of a competent biggenesse for them to wield , they would carry it with them which way soeuer they goe ; so that if they shrinke backe againe to the fountaine from whence they came , they must needes carry backe with them the light spungy body they haue fixed their dartes in . Consider then , that how much heate rarifyeth , so much cold cōdenseth : and therefore such partes as by agitatiō were spūne out into a subtile thridde of an inch long for exāple , as they coole , do grow bigger and bigger , and consequently shorter and shorter , till att length , they gather thēselues backe into their maine body ; and there they settle againe in cold bitumen as they were att the first ; and the light body that they sticke vnto , is drawne backe with them , and consequently sticketh to the superficies of the bitumen . As if something were tyed att one end of a lutestring extended to its vtmost capacity , and the other end were fastened to some pinne ; as the string shrinketh vp , so that which is tyed att it , must needes moue neerer and neerer the pinne : which artifice of nature iugglers do imitate , when by meanes of an vnseene haire , they draw light bodies to them . Now if all this operation be done , without your seeing the little thriddes which cause it ; the matter appeareth wonderfull and strange . But when you consider this progresse that we haue sett downe , you will iudge it possible . And this seemeth to be the case of those bodies which we call Electricall ; as yellow amber , iett , and the like . All which , are of a bituminous vnctuous nature , as appeareth by their easy combustibility and smell , when they are burned . And if some do not so apparently shew this vnctuous nature , it is because eyther they are too hard , or else they haue a high degree of aqueous humidiry ioyned with their vnctuosity : and in them the operation will be duller in that proportion ; for as we see that vnctuous substances are more odoriferous then others , and do send their steames further off , and more efficaciously ; so we can not doubt but that such bodies as consist in a moist nature do accordingly send forth their emanations in a feebler proportion . Yet that proportion will not be so feeble , but that they may haue an Electricall effect , as well as the more efficacious Electricall bodies , which may be perceptible , if exact experience be made by an instrument like the mariners needle ; as our learned countryman Doctor Gilbert teacheth . But that in those eminent agents , the spirits , whereby they attract , are vnctuous , is plaine , because the fire consumeth them ; and so if the agents be ouerheated they can not worke ; but moderate heate euen of fire encreaseth their operation . Againe , they are clogged by mysty ayre , or by wetting : and likewise , are pierced through and cutt asunder by spiritt of wine or aquae ardentes ; but oyle doth not hurt them . Likewise , they yield more spirits in the sunne then in the shade ; and they continue longer , when the ayre is cleared by North or by Easterne windes . They require to be polished , eyther because the rubbing which polisheth them , doth take off from their surfaces the former emanations , which returning backe do sticke vpon them , and so do hinder the passage of those that are within ; or else , because their outsides may be foule ; or lastly , because the pores may be dilated by that smoothing . Now that hardnesse and solidity is required ; doth argue that these spirits must be quicke ones , that they may returne smartly , and not be lost through their languishing in the ayre . Likewise , that all bodies which are not eyther exceeding rare , or else sett on fire , may be drawne by these vnctuous thriddes ; concludeth that the quality by which they do it , is a common one that hath no particular contrarieties ; such a one as we see is in grease or in pitch to sticke to any thing ; from which , in like manner nothing is exempted but fire and ayre . And lastly , that they worke most efficaciously , when they are heated by rubbing , rather then by fire ; sheweth that their spirits are excitated by motion , and are thereby made to flye abroad ; in such manner as we see in pomanders , and in other perfumes , which must be heated if you will haue them communicate their sent : and alike effect as in them , agitation doth in iett , yellow amber , and such other Electricall bodies ; for if vpon rubbing them , you putt them presently to your nose , you will discerne a strong bituminous smell in them ; all which circumstances do shew that this Electricall vertue , consisteth in a certaine degree of rarity or density of the bodies vnctuous emanations . Now if these refined and viscous thriddes of iett or amber , do in their streaming abroad meete with a piece of straw , or of hay , or of a dryed leafe , or some such light and spungy body ; it is no maruayle if they glew themselues vnto it like birdlime ; and that in their shrinking backe ( by being condensed againe and repulsed , through the coldnesse of the ayre ) they carry it along with them to their entire body . Which they that onely see the effect , and can not penetrate into a possibility of a naturall cause thereof , are much troubled withall . And this seemeth vnto me to beare a fairer semblance of truth , then what Cabeus deliuereth for cause of Electricall attractions . 9 Whose speculation herein , though I can not allow for solide , yet I must for ingenious . And certainely euen errors are to be commended , when they are witty ones , and do proceed from a casting further about , then the beaten tracke of verball learning , or rather termes which explicate not the nature of the thing in question . He sayth that the coming of strawes and such other light bodies vnto amber , iett , and the like , proceedeth from a wind raysed by the forcible breaking out of subtile emanations from the Electricall bodies into the ayre , which bringeth those light bodies along with it to the Electricall ones . But this discourse can not hold : for first , it is not the nature of vnctuous emanations ( Generally speaking ) to cause smart motions singly of themselues . Secondly , although they should rayse a wind , I do not comprehend how this wind should driue bodies directly backe to the source that raysed it ; but rather any other way ; and so consequently , should driue the light bodies it meeteth with in its way , rather from , then towardes the Electricall body . Thirdly , if there should be such a wind raysed , and it should bring light bodies to the Electricall ones ; yet it could not make them sticke therevnto , which we see they do , turne them which way you will , as though they were glewed together . Neyther do his experiences conuince any thing ; for what he sayth that the light bodies are sometimes brought to the Electricall body with such a violence , that they rebound backe from it , and then returne againe to it , maketh rather against him : for if wind were the cause of their motion , they would not returne againe , after they had leaped backe from the Electricall body ; no more then we can imagine that the wind it selfe doth . The like is of his other experience , when he obserued that some little graines of sawdust hanging att an Electricall body , the furthermost of them not onely fell of , but seemed to be driuen away forcibly : for they did not fall directly downe , but sidewayes ; and besides did fly away with a violence and smartnesse that argued some strong impulse . The reason whereof might be , that new emanations might smite them , which not sticking and fastening vpon them , whereby to draw them neerer , must needes push them further : or it might be that the emanations vnto which they were glewed , shrinking backe vnto their maine body , the latter graines were shouldered of by others that already besieged the superficies ; and then the emanations retiring swiftly the graines must breake of with a force : or else , we may conceiue it was the force of the ayre that bore them vp a little , which made an appearance of their being driuen away ; as we see feathers and other light thinges descend not straight downe . THE TWENTIETH CHAPTER . Of the Loadstones generation ; and its particular motions . THere is yet remaining , 1 the great mystery of the Loadstone to discourse of . Which all Authors , both auntient and moderne , haue agreed vpon as an vndenyable example and euidence , of the shortenesse of mans reach in comprehending , and of the impossibility of his reason in penetrating into , and explicating such secrets , as nature hath a mind to hide from vs. Wherefore our reader ( I am sure ) will not in this subiect expect cleare satisfaction or plaine demonstrations , att our handes : but will iugde we haue fairely acquitted our selues , if what we say be any whitt plausible . Therefore , to vse our best endeauours to content him ; lett vs reflect vpon the disposition of partes of this habitable globe , whereof we are tenants for liues . And we shall find that the sunne by his constant course vnder the zodiake , heateth a great part of it vnmeasurably more then he doth the rest . And consequently , that this zodiake being in the middest betweene two ( as it were ) endes , which we call the Poles , these poles must necessarily be extremely cold , in respect of the torride zone ; for so we call that part of the earth which lyeth vnder the zodiake . Now looking into the consequence of this ; we find that the sunne , or the sunnes heate which reflecteth from the earth in the torride zone , must rarify the ayre extremely , and according to the nature of all heate and fire , must needes carry away from thence , many partes of the ayre and of the earth sticking to that heate , in such sort as we haue formerly declared . Whence it followeth , that other ayre must necessarily come from the regions towardes both the poles , to supply what is carryed away from the middle , as is the course in other fires , and as we haue explicated aboue : especially cōsidering , that the ayre which cometh from the polewardes , is heauyer then the ayre of the torride zone ; and therefore , must naturally presse to be still neerer the earth ; and so , as it were shouldereth vp the ayre of the torride zone towardes the circumference , by rouling into its place : and this , in great quantities ; and consequently , the polar ayre must draw a great trayne after it . Which if we consider the great extent of the torride zone , we shall easily persuade our selues , that it must reach on each side , to the very pole : for taking from Archimedes , that the sphericall superficies of a portion of a spher● , is to the superficies of the whole sphere , according as the part of the axis of that sphere comprised within the said portion , is to the whole axis : and considering that ( in our case ) the part of the axis comprised within the torride zone , is to the whole axis of the earth , in about the proportion of 4. to 10 ; it must of necessity follow that a fire or great heate raigning in so vast an extent , will draw ayre very powerfully from the rest of the world . Neyther lett any man apprehend that this course of the sunnes eleuating so great quantities of atomes in the torride zone , should hinder the course of grauity there : for first the medium is much rarer in the torride zone then in other partes of the earth ; and therefore the force of the descending atomes , needeth not to be so great there as in other places , to make bodies descend there as fast as they do else where . Secondly , there being a perpetuall supply of fresh ayre from the polar partes , streaming continually into the torride zone ; it must of necessity happen that in the ayre there come atomes to the torride zone , of that grossenesse that they can not soddainely be so much rarifyed as the subtiler partes of ayre that are there : and therefore , the more those subtiler partes are rarifyed , and thereby happen to be carried vp , the stronger and the thicker the heauyer atomes must descend . And thus this concurse of ayre from the polar partes , mainetayneth grauity vnder the zodiake ; where otherwise all would be turned into fire , and so haue no grauity . 2 Now , who cōsidereth the two hemispheres which by the aequator are diuided ; will find that they are not altogether of equall complexions ; but that our hemisphere , in which the Northpole is comprised , is much dryer then the other , by reason of the greater cōtinent of land in this , and the vaster tract of sea in the other ; and therefore the supply which cometh frō the diuers hemispheres , must needes be of differēt natures ; that which cometh from towardes the Southpole , being compared to that which cometh frō towardes the North , as the more wett to the more dry . Yet of how different cōplexions soeuer they be , you see they are the emanations of one and the same body . Not vnlike vnto what nature hath instituted in the ranke of animals : among whom , the male and the female are so distinguished by heate and cold , moysture and drought ; that neuerthelesse all belongeth , but to one nature ; and that , in degrees though manifestly different , yet so neere together that the body of one is in a manner the same thing , as the body of the other . Euen so , the complexions of the two hemispheres are in such sort different in the same qualities , that neuerthelesse they are of the same nature ▪ and are vnequall partes of the same body which we call the earth . Now Alchymistes assure vs , that if two extractions of one body do meete together they will incorporate one with the other ; especially , if there be some little difference in the complexion of the extractions . Whence it followeth that these two streames of ayre , 3 making vp one continuate floud of various currents , from one end of the world to the other ; each streame that cometh to the equator from its owne Pole , by the extraction of the sunne , and that is still supplyed with new matter flowing from its owne pole to the aequator , before the sunne can sufficiently rarify and lift vp the atomes that came first perpendicularly vnder its beames ( as it vseth to happen in the effects of Physicall causes , which can not be rigorously aiusted , but must haue some latitude ; in which , nature inclineth euer rather to aboundance then to defect , ) will passe , euen to the other pole , by the conduct of his fellow , in case he be by some occasion driuen backe homewardes . For as we see in a boule or paile full of water , or rather in a pipe , through which the water runneth along ; if there be a little hole att the bottome or side of it , the water will wriggle and change its course to creepe out att that pipe ; especially if there be a little spigott , or quill att the outside of the hole , that by the narrow length of it helpeth in some sort ( as it were ) to sucke it . So if any of the files of the army or flould of atomes sucked from one of the Poles to the aequator , do there find any gappes , or chinkes , or lanes of retiring files in the front of the other poles batalia of atomes , they will presse in there : in such manner as we haue aboue declared that water doth by the helpe of a labell of cotton ▪ and as is exemplyfied in all the attractions of venime by venimous bodies whereof we haue giuen many examples aboue : and they will go along with them the course they goe . For as when a thicke short guilded ingott of siluer is drawne out into a long subtile wyre ; the wyre continuing still perfectly guilded all ouer , doth manifestly shew that the outside and the inside of the ingott , do strangely meete together , and intermixe in the drawing out : so this little streame which ( like an eddy current ) runneth backe from the aequator towardes its owne Pole , will continue to the end still tincted with the mixture of the other Poles atomes , it was incorporated with att its coming to the aequator . Now that some little riuolets of ayre and atomes should runne backe to their owne Pole , contrary to the course of their maine streame will be easily enough to conceiue ; if we but consider that att certaine times of the yeare windes do blow more violently and strongly from some determinate part or Rombe of the world , then they do att other times and from other partes . As for example ▪ our East India Mariners tell vs of the famous Mon●ones they find in those partes ; which are strong windes that raigne constantly six monthes of the yeare from one polewardes , and the other six monthes , from the other pole , and beginne precisely about the sunnes entering into such a signe or degree of the zodiake , and continue till about its entrance into the opposite degree . And in our partes of the world certaine smart Easterly or Northeasterly windes do raigne about the end of March and beginning of Aprill ; when it seemeth that some snowes are melted by the spring heates of the sunne . And other windes haue their courses in other seasons , vpon other causes . All which do euidently conuince , that the course of the ayre , and of vapors from the poles to the equator , can not be so regular and vniforme , but that many impediments and crosses , do light in the way , to make breaches in it ; and thereby to force it in some places to an opposite course . In such sort as we see happeneth in eddy waters , and in the course of a tide , wherein the streame running swiftly in the middle , beateth the edges of the water to the shore , and thereby maketh it runne backe att the shore . And hence we may conclude , that although the maine course of ayre and atomes ( for example from north to south , in our hemisphere ) can neuer faile of going on towardes the aequator , constantly att the same rate , in grosse ; neuerthlesse , in seuerall particular little partes of it ( and especially att the edges of those streames that are driuen on faster then the rest , by an extraordinary and accidentall violent cause ) it is variously interrupted , and sometimes entirely stopped , and other times euen driuen backe to the northwardes . And if peraduenture any man should thinke that this will not fall out , because each streame seemeth to be alwayes coming from his owne Pole to the aequator , and therefore will oppose and driue backe any bodies that with lesse force should striue to swimme against it ; or if they sticke vnto them , will carry them backe to the aequator . We answere , that we must not conceiue that the whole ayre in body doth euery where equally encroach from the polewardes vpon the torride zone ; but , as it were in certaine brookes or riuolets , according as the contingency of all causes putt together doth make it fall out . Now then out of what we haue said it will follow ; that since all the ayre in this our hemisphere is as it were strewed ouer and sowed with aboundance of northerne atomes , and that some brookes of them are in station , others in a motion of retrogradation backe to their owne north pole ; the southerne atomes ( which coming vpon them att the equator do not onely presse in among them , wheresoeuer they can find admittance , but do also go on fowardes to the north pole in seuerall files by themselues , being driuen that way by the same accidentall causes , which make the others retire backe ) seising in their way vpon the northerne ones in such manner as we described in filtration ; and thereby creeping along by them wheresoeuer they find them standing still , and going along with them , wheresoeuer they find them going backe ; must of necessity find passage in great quantities towardes , and euen to the north pole ; though some partes of them will euer and anone be checked in this their iourney , by the maine current preuayling ouer some accidentall one , and so be carried backe againe to the aequator , whose line they had crossed . And this effect can not choose but be more or lesse according to the seasons of the yeare : for when the sunne is in the Tropike of Capricorne , the southerne atomes will flow in much more aboundance , and with farre greater speede , into the torride zone , then the northerne atomes can ; by reason of the sunnes approximation to the south , and his distance from the north pole ; since he worketh faintest , where he is furthest off : and therefore from the north no more emanations or atomes will be drawne , but such as are most subtilised , and duly prepared for that course . And since onely these selected bandes do now march towardes the aequator , their files must needes be thinner , then when the sunnes being in the aequator or Tropike of Cancer wakeneth and mustereth vp all their forces . And consequently , the quiett partes of ayre betweene their files ( in which like atomes are also scattered ) are the greater : whereby the aduenient southerne atomes haue the larger filter to clymbe vp by . And the like happeneth in the other hemisphere , when the sunne is in the Tropike of Cancer ; as who will bestow the paines to compare them , will presently see . Now then lett vs consider what these two streames thus incorporated must of necessity do in the surface or vpper partes of the earth . 4 First it is euident they must needes penetrate a pretty depth into the earth ; for so freesing persuadeth vs , and much more , the subtile penetration of diuers more spirituall bodies , of which we haue sufficiently discoursed aboue . Now lett vs conceiue that these steames , do find a body of a conuenient density to incorporate themselues in , in the way of density , as we see that fire doth in iron , and in other dense bodies : and this not for an houre or two as happeneth in fire ; but for yeares : as I haue beene told that in the extreme cold hilles in the Peake in Darbyshire happeneth to the dry atomes of cold , which are permanently incorporated in water by long continuall freesing and so make a kind of chrystall . In this case , certainely it must come to passe that this body will become in a māner wholy of the nature of these steames : which because they are drawne from the Poles that abound in cold and drynesse , ( for others that haue not these qualities , do not contribute to the intended effect ) the body is aptest to become a stone : 5 for so we see that cold and drought , turneth the superficiall partes of the earth into stones and rockes ; and accordingly , wheresoeuer cold and dry windes raigne powerfully , all such countries are mainely rocky . Now then lett vs suppose , this stone to be taken out of the earth and hanged in the ayre , or sett conueniently vpon some little pinne , or otherwise putt in liberty , so as a small impulse may easily turne it any way : it will in this case certainely follow that the end of the stone which in the earth lay towardes the north pole , will now in the ayre conuert it selfe in the same manner towardes the same point ; and the other end which lay towardes the south , turne by consequence to the south . I speake of these countries which lye betweene the aequator and the North ; in which it can not choose but that the streame going from the north to the aequator , must be stronger then the opposite one . Now to explicate , how this is done ; suppose the stone hanged east and west freely in the ayre ; the streame which is drawne from the north pole of the earth rangeth along by it in its course to the aequator ; and finding in the stone the south steame , ( which is growne innate to it ) very strong , it must needes incorporate it selfe with it ; and most , by those partes of the steame in the stone which are strongest : which are they that come directly from the North of the stone ; by which I meane that part of the stone that lay northward in the earth , and that still looketh to the north pole of the earth now it is in the ayre . And therefore the great flood of atomes coming from the north pole of the earth will incorporate it selfe most strongly , by the north end of the stone with the little flood of southerne atomes it findeth in the stone : for that end serueth for the coming out of the southerne atomes , and sendeth them abroad ; as the south end doth the northerne steame , since the steames do come in att one end , and do go out att the opposite end . From hence we may gather , that this stone will ioyne and cleaue to its attractiue , whensoeuer it happeneth to be within the sphere of its actiuity . Besides if by some accident it should happen that the atomes or steames which are drawne by the sunne from the Polewardes to the aequator , should come stronger from some part of the earth , which is on the side hand of the Pole , then from the very Pole it selfe ; in this case the stone will turne from the Pole towardes that side . Lastly , whatsoeuer this stone will do towardes the Pole of the earth ; the very same a lesser stone of the same kind will do towardes a greater . And if there be any kind of other substance that hath participation of the nature of this stone , such a substance will behaue it selfe towardes this stone , in the same manner , as such a stone behaueth it selfe towardes the earth : all the Phenomens whereof , may be the more plainely obserued , if the stone be cutt into the forme of the earth . And thus , we haue found a perfect delineation of the loadestone from its causes : for there is no man so ignorant of the nature of a loadestone , but he knoweth that the properties of it are to tend towardes the North ; to vary sometimes ; to ioyne with an other loadestone ; to draw iron vnto it ; and such like , whose causes you see deliuered . But to come to experimentall proofes and obseruations vpon the loadestone by which it will appeare , that these causes are well esteemed and applyed , 6 we must be beholding to that admirable searcher of the nature of the loadestone Doctor Gilbert ; by meanes of whom and of Doctor Haruey , our Natiō may claime euen in this latter age as deserued a crowne for solide Philosophicall learning as for many ages together it hath done formerly for acute and subtile speculations in Diuinity . But before I fall to particulars , I thinke it worth warning my Reader , how this great man arriued to discouer so much of Magneticall Philosophy ; that he likewise , if he be desirous to search into nature , may by imitation aduance his thoughts and knowledge that way . In short then , all the knowledge he gott of this subiect , was by forming a little loadestone into the shape of the earth . By which meanes he compassed a wonderfull designe , which was , to make the whole globe of the earth maniable : for he found the properties of the whole earth , in that little body ; which he therefore called a Tertella , or little earth ; and which he could manage and trye experiences vpon , att his will. And in like manner , any man that hath an ayme to aduance much in naturall sciencies , must endeauour to draw the matter he enquireth of , into some small modell , or into some kind of manageable methode ; which he may turne and wind as he pleaseth . And then lett him be sure , if he hath a competent vnderstanding , that he will not misse of his marke . But to our intent ; the first thing we are to proue is , that the loadestone is generated in such sort as we haue described : 7 for proofe whereof , the first ground we will lay , shall be to consider how in diuers other effects it is manifest , that the differences of being exposed to the north or to the south , do cause very great variety in the same thing : as hereafter , we shall haue occasion to touch , in the barkes and graines of trees , and the like . Next , we find by experience , that this vertue of the loadestone is receiued into other bodies that resemble its nature , by heatinges and coolinges : for so it passeth in iron barres , which being throughly heated ▪ and then layed to coole north and south , are thereby imbued with a Magnetike vertue ; heate opening their bodies , and disposing them to sucke in , such atomes as are conuenient to their nature , that flow vnto them whiles they are cooling . So that we can not boubt , but that conuenient matter fermenting in its warme bed vnder the earth , becometh a loadestone by the like sucking in of affluent streames of a like complexion to the former . And it fareth in like manner with those fiery instruments ( as fireforkes , tonges , shouels , and the like ) which do stand constantly vpwardes and downewardes ; for they , by being often heated and cooled againe , do gaine a very strong verticity , or turning to the Pole : and indeede , they can not stand vpwardes and downewardes so little a while , but that they will in that short space gaine a manifest verticity ; and change it att euery turning . Now since the force and vigour of this verticity , is in the end that standeth downewardes ; it is euident that this effect proceedeth out of an influence receiued from the earth . And because in a loadestone ( made into a globe , or considered so , to the end you may reckon hemispheres in it , as in the great earth ) eyther hemisphere giueth vnto a needle touched vpon it , not onely the vertue of that hemisphere where it is touched , but likewise the vertue of the contrary hemisphere ; we may boldly conclude that the vertue which a loadestone is impregnated with in the wombe or bed of the earth , where it is formed and groweth , proceedeth as well from the contrary hemisphere of the earth , as from that wherein it lyeth ; in such sort , as we haue aboue described . And as we feele oftentimes in our owne bodies , that some cold we catch remaineth in vs a long while after the taking it , and that sometimes it seemeth euen to change the nature of some part of our body into which it is chiefely entered , and hath taken particular possession of ; so that whensoeuer new atomes of the like nature , do againe range about in the circumstant ayre , that part so deepely affected with the former ones of kinne to these , doth in a particular manner seeme to rissent them , and to attract them to it , and to haue its guestes within it ( as it were ) wakened and roused vp by the stroakes of the aduenient ones that knocke att their dores . Euen so ( but much more strongly , by reason of the longer time and lesse hinderances ) we may conceiue that the two vertues or atomes proceeding from the two different hemispheres , do constitute a certaine permanent and constant nature in the stone that imbideth them : which then , we call a loadestone ; and is exceeding sensible ( as we shall hereafter declare ) of the aduenience to it of new atomes , alike in nature and complexion to those that it is impregnated with . And this vertue , consisting in a kind of softer and tenderer substance then the rest of the stone , becometh thereby subiect to be consumed by fire . From whence we may gather the reason why a loadestone neuer recouereth its magnetike vertue , after it hath once lost it ; though iron doth : for the humidity of iron , is inseparable from its substance ; but the humidity of a loadestone which maketh it capable of this effect , may be quite consumed by fire ; and so the stone be left too dry , for euer being capable of imbibing any new influence from the earth , vnlesse it be by a kind of new making it . 8 In the next place we are to proue that the loadestone doth worke in that manner as we haue shewed , for which end lett vs consider how the atomes , that are drawne from each Pole and hemisphere of the earth to the aequator , making vp their course by a manuduction of one an other , the hindermost can not choose but still follow on after the foremost . And as it happeneth in filtration by a cotton cloth ; if some one part of the cotton , haue its disposition to the ascent of the water , more perfect and ready then the other partes haue ; the water will assuredly ascend faster in that part , then in any of the rest : so , if the atomes do find a greater disposition for their passage , in any one part of the medium they range through , then in an other , they will certainely , not faile of taking that way , in greater aboundance , and with more vigour and strength , then any other . But it is euident , that when they meete with such a stone as we haue described , the helpes by which they aduance in their iourney , are notably encreased by the floud of atomes which they meete coming out of that stone ; which being of the nature of their opposite pole , they seise greedily vpon them , and thereby do plucke themselues faster on : like a ferryman that draweth on his boate the swiftlyer , the more vigourously he tuggeth and pulleth att the rope that lyeth thwart the riuer for him to hale himselfe ouer by . And therefore we can not doubt but that this floud of atomes streaming from the pole of the earth , must needes passe through that stone with more speed and vigour then they can do any other way . And as we see in the running of water ; that if it meeteth with any lower cranies then the wide channell it streameth in ; it will turne out of its straight way , to glide along there where it findeth an easier and more decliue bed to tumble in : so these atomes will infallibly deturne themselues from their direct course , to passe through such a stone as farre as their greater conueniency leadeth them . And what we haue said of these atomes which from the Poles do range through the vast sea of ayre to the aequator ; is likewise to be applyed vnto those atomes which issue out of the stone : so that we may conclude , that if they meete with any helpe which may conuey them on with more speede and vigour , then whiles they streame directly forwardes ; they will likewise deturne them selues from directly forwardes , to take that course . And if the stone it selfe be hanged so nicely , that a lesse force is able to turne it about then is requisite to turne aw●y out of its course the continued streame of atomes which issueth from the stone : in this case , the stone it selfe must needes turne towardes that streame which clymbing and filtring it selfe along the stones streame , draweth it out of its course ; in such sort as the nose of a weathercocke butteth it selfe into the wind . Now then ; it being knowne , that the strongest streame cometh directly , from the north in the great earth , and that the souththerne streame of the Terrella or loadestone proportioned duely by nature to incorporate with the north streame of the earth , issueth out of the north end of the stone ; it followeth plainely that when a loadestone is situated att liberty , its north end must necessarily turne towardes the north pole of the world . And it will likewise follow , that whensoeuer such a stone meeteth with an other of the same nature and kind ; they must comport themselues to one an other in like sort : that is , if both of them be free and equall , they must turne themselues to , or from , one an other ▪ according as they are situated in respect of one an other . So that if their axes be parallele , and the south pole of the one , and the north of the other do looke the same way ; then they will send proportionate , and agreeing streames to one an other from their whole bodies , that will readily mingle and incorporate with one an other , without turning out of their way or seeking any shorter course or changing their respects to one another . But if the poles of the same denomination do looke the same way , and the loadestone do not lye in such sort as to haue their axes parallele , but that they encline to one an other : then they will worke themselues about , vntill they grow by their opposite poles into a straight line ; for the same reason as we haue shewed of a loadestone turning to the pole of the earth . But if onely one of the loadestones be free and the other be fixed , and that they lye inclined , as in the former case ; then , the free stone will worke himselfe vntill his pole be opposite to that part of the fixed stone from whence the streame which agreeth with him , issueth strongest : for that streame is to the free loadestone , as the northerne streame of the earth , is to a loadestone compared vnto the earth . But withall , we must take notice that in this our discourse , we abstract from other accidents ; and particularly from the influence of the earthes streames into the loadestones : which will cause great variety in these cases , if they lye not due north and south , when they beginne to worke . And as loadestones and other magnetike bodies , do thus of necessity turne to one an other when they are both free ; and if one of them be fastened , the other turneth to it ; so likewise , if they be free to progressiue motion , they must by a like necessity and for the same reason , come together and ioyne themselues to one an other . And if only one of them be free , that must remoue it selfe to the other : for , the same vertue that maketh them turne , ( which is , the strength of the steame ) will likewise ( in due circumstances ) make them come together ; by reason that the steames which clymbe vp one an other by the way of filtration , and do thereby turne the bodies of the stones vpon their centers when they are only free to turne , must likewise , draw the whole bodies of the stones entirely out of their places , and make them ioyne , when such a totall motion of the body is an effect that requireth no more force , then the force of conueying vigorously the streames of both the Magnetike bodies into one an other ; that is , when there is no such impediment standing in the way of the Magnetike bodies motion , but that the celerity of the atomes motion , mingling with one an other , is able to ouercome it : for then , it must needes do so ; and the magnetike body by naturall coherence vnto the steame of atomes in which it is inuolued , followeth the course of the steame : in such sort as in the example we haue heretofore vpon an other occasion giuen of an eggeshell filled with deaw ; the sunnebeames conuerting the deaw into smoake , and raising vp that smoake or steame , the eggeshell is likewise raised vp for company with the steame that issueth from it . And for the same reason it is , that the loadestone draweth iron : for iron being of a nature apt to receiue and harbour the steames of a loadestone ; it becometh a weake loadestone ; and worketh towardes a loadestone , in such sort as a weaker loadestone would do : and so moueth , towardes a loadestone by the meanes we haue now described . And that this conformity between iron and the loadestone , is the true reason of the loadestones drawing of iron , is cleare out of this ; that a loadestone will take vp a greater weight of pure iron , then it will of impure or drossy iron ; or of iron and some other mettall ioyned together : and that it will draw further through a slender long iron , then in the free open ayre : all which , are manifest signes , that iron cooperateth with the force , which the loadestone grafteth in it . And the reason why iron cometh to a loadestone more efficaciously then an other loadestone doth , is , because loadestones generally are more impure then iron is ( as being a kind of oore or mine of iron ) and haue other extraneous and heterogeneall natures mixed with them : whereas iron receiueth the loadestones operation in its whole substance . THE ONE AND TWENTIETH CHAPTER . Positions drawne out of the former doctrine , and confirmed by experimentall proofes . THe first position is , 1 that the working of the loadestone , being throughout according to the tenour of the operation of bodies , may be done by bodies , and consequently is not done by occult or secret qualities . Which is euident out of this , that a greater loadestone hath more effect then a lesser : and that if you cutt away part of a loadestone , part of his vertue is likewise taken from him : and if the partes be ioyned againe , the whole becometh as strong as it was before . Againe ; if a loadestone touch a longer iron , it giueth it lesse force then if it touch a shorter iron : nay , the vertue in any part , is sensibly lesser , according as it is further from the touched part . Againe ; the longer an iron is in touching , the greater vertue it getteth , and the more constant . And both an iron and a loadestone may loose their vertue , by long lying out of their due order and situation , eyther to the earth or to an other loadestone . Besides , if a loadestone do touch a long iron in the middle of it , he diffuseth his vertue equally towardes both endes ; and if it be a round plate , he diffuseth his vertue equally to all sides . And lastly , the vertue of a loadestone , as also of an iron touched , is lost by burning it in the fire . All which symptomes agreeing exactly with the rules of bodies , do make it vndenyable that the vertue of the loadestone is a reall and solide body . 2 Against this position , Cabeus obiecteth that little atomes would not be able to penetrate all sortes of bodies ; as we see the vertue of the loadestone doth . And vrgeth , that although they should be allowed to do so , yet they could not be imagined to penetrate thicke and solide bodies so soddainely , as they would do thinne ones ; and would certainely shew then some signe of facility or difficulty of passing , in the interposition and in the taking away of bodies putt betweene the loadestone and the body it worketh vpon . Secondly he obiecteth that atomes being little bodies , they can not moue in an instant ; as the working of the loadestone seemeth to do . And lastly ; that the loadestone , by such aboundance of continuall euaporations , would quickely be consumed . To the first , we answere ; that atomes whose nature it is to pierce iron , can not reasonably be suspected of inability to penetrate any other body : and that atomes can penetrate iron , is euident in the melting of it by fire . And indeed this obiection cometh now too late , after we haue so largely declared the diuisibility of quantity , and the subtility of nature in reducing all thinges into extreme small partes : for this difficulty hath no other auow , then the tardity of our imaginations in subtilising sufficiently the quantitatiue partes that issue out of the loadestone . As for any tardity that may be expected by the interposition of a thicke or dense body ; there is no appearance of such , since we see light passe through thicke glasses without giuing any signe of meeting with the least opposition in its passage , ( as we haue aboue declared att large : ) and magneticall emanations haue the aduantage of light in this , that they are not obliged to straight lines , as light is . Lastly , as for loadestones spending of themselues by still venting their emanations ; odoriferous bodies furnish vs with a full answere to that obiection : for they do continue many yeares palpably spending of themselues , and yet keepe their odour in vigour ; whereas a loadestone , if it be layed in a wrong position will not continue halfe so long . The reason of the duration of both which , maketh the matter manifest and taketh away all difficulty : which is , that as in a roote of a vegetable , there is a power to change the aduenient iuice into its nature ; so is there in such like thinges as these , a power to change the ambient ayre into their owne substance : as euident experience sheweth in the Hermetike salt , ( as some moderne writers call it ) which is found to be rapayred , and encreased in its weight , by lying in the ayre ; and the like happeneth to saltpeter . And in our present subiect , experience informeth vs , that a loadestone will grow stronger by lying in due position eyther to the earth , or to a stronger loadestone , whereby it may be better impregnated , and as it were feed it selfe with the emanatiōs issuing out of them into it . 3 Our next position is , that this vertue cometh to a magnetike body , from an other body ; as the nature of bodies is , to require a being moued , that they may moue . And this is euident in iron ; which by the touch , or by standing in due position neere the loadestone gaineth the power of the loadestone . Againe , if a smith in beating his iron into a rodde , do obserue to lay it north and south ; it getteth a direction to the north , by the very beating of it . Likewise if an iron rodde be made red hoat in the fire , and be kept there a good while together , and when it is taken out , be layed to coole iust north and south ; it will acquire the same direction towardes the north . And this is true , not only of iron , but also of all other sortes of bodies whatsoeuer that endure such ignition : particularly , of pottearthes , which if they be moulded in a long forme , and when they are taken out of the kilne be layed ( as we sayd of the iron ) to coole north and south , will haue the same effect wrought in them . And iron , though it hath not beene heated ; but only hath cōtinued long vnmoued in the same situation of north and south , in a building ; yet it will haue the same effect . So as it can not be denyed , but that this vertue cometh vnto iron frō other bodies : whereof one must be a secret influēce from the north . And this is confirmed , by a loadestones loosing its vertue ( as we said before ) by lying a long time vnduly disposed , eyther towardes the earth , or towardes a stronger loadestone ; whereby insteed of the former , it gaineth a new vertue according to that situation . And this happeneth , not only in the vertue which is resident and permanent in a loadestone or a touched iron ; but likewise , in the actuall motion or operation of them . As may be experienced ; first , in this , that the same loadestone or touched irō in the south hemisphere of the world hath its operatiō strongest att that end of it which tendeth to the north ; and in the north hemisphere , att the end which tēdeth to the south : each pole communicating a vigour proportionable to its owne strēgth in the climate where it is receiued . Secondly , in this , that an iron ioyned to a loadestone , or within the sphere of the loadestones working , will take vp an other piece of iron greater then the loadestone of it selfe can hold ; and as soone as the holding iron is remoued out of the sphere of the loadestones actiuity , it presently letteth fall the iron it formerly held vp : and this is so true ; that a lesser loadestone may be placed in such sort within the sphere of a greater loadestones operation , as to take away a piece of iron from the greater loadestone ; and this , in vertue of the same greater loadestone from which it plucketh it : for , but remoue the lesser out of the sphere of the greater ; and then it can no longer do it . So that it is euident , that in these cases , the very actuall operation of the lesser loadestone or of the iron ; proceedeth from the actuall influence of the greater loadestone vpon and into them . And hence we may vnderstand , that whensoeuer a Magnetike body doth worke , it hath an excitation from without , which doth make it issue out and send its streames abroad ; in such sort as it is the nature of all bodies to do ; and as we haue giuen examples of the like done by heate , when we discoursed of Rarefaction . But to explicate this point more clearely by entering more particularly into it ; if a magnetike body lyeth north and south , it is easy and obuious to conceiue that the streames coming from north and south of the world , and passing through the stone must needes excitate the vertue which is in it , and carry a streame of it along with them that way , they goe . But if it lyeth East and West , then the steames of north and south of the earth , streaming along by the two Poles of the stone , are sucked in by them much more weakely : yet neuerthelesse sufficiently to giue an excitation to the innate steames which are in the body of the stone , to make them moue on in their ordinarie course . 4 The third position is , that the vertue of the loadestone is a double and not one simple vertue . Which is manifest in an iron touched by a loadestone , for if you touch it only with one pole of the stone , it will not be so strong and full of the magnetike vertue , as if you touch one end of it with one pole , and the other end of it with the other pole of the stone . Againe ; if you touch both endes of an iron , with the same pole of the stone , the iron gaineth its vertue att that end which was last touched ; and changeth its vertue from end to end , as often as it is rubbed att contrary endes . Againe ; one end of the loadestone or of iron touched , will haue more force on the one side of the aequator , and the other end on the other side of it . Againe ; the variation on the one side of the aequator , and the variation on the other side of it , haue different lawes according to the different endes of the loadestone , or of the needle , which looketh to those Poles . Wherefore , it is euident , that there is a double vertue in the loadestone , the one more powerfull att the one end of it ; the other more powerfull att the other end . Yet these two vertues are found in euery sensible part of the stone : for cutting it att eyther end , the vertue att the contrary end is also diminished . And the whole loadestone that is left , hath both the same vertues , in proportion to its biggnesse . Besides cutt the loadestone how you will , still the two poles remaine in that line , which lay vnder the meridian when it was in the earth . And the like is of the touched iron whose vertue still lyeth along the line , 5 which goeth straight ( according to the line of the axis ) from the point where it was touched , and att the opposite end , constituteth the contrary pole . The fourth position is , that though the vertue of the loadestone be in the whole body ; neuerthelesse , its vertue is more seene in the poles then in any other partes . For by experience it is found that a loadestone of equall bulke , worketh better and more efficaciously if it be in a long forme ; then if it be in any other . 6 And from the middle line betwixt the two poles , there cometh no vertue , if an iron be touched there : but any part towardes the pole ; the neerer it is to the pole , the greater vertue it imparteth . Lastly ; the declination teacheth vs the same ; which is so much the stronger by how much it is neerer the pole . The fift position is , that in the loadestone there are emanations which do issue not only att the poles and about them , but also spherically , round about the whole body , and in an orbe from all partes of the superficies of it ; in such sort as happeneth in all other bodies whatsoeuer . And that these sphericall emanations , are of two kindes ; proportionable to the two polar emanations . And that the greatest force of each sort of them is in that hemisphere where the pole is , att which they make their chiefe issue . The reason of the first part of this position is , because no particular body can be exempt from the lawes of all bodies : and we haue aboue declared that euery physicall body must of necessity haue an orbe of fluours , or a sphere of actiuity about it . The reason of the second part is , that seeing these fluours do proceed out of the very substance and nature of the loadestone , they can not choose but be found of both sortes , in euery part how little soeuer it be , where the nature of the loadestone resideth . The reason of the third part is , that because the polar emanations do tend wholy towardes the poles ( each of them to their proper pole ) it followeth that in euery hemisphere both those which come from the contrary hemisphere , and those which are bred in the hemisphere they go out att , are all assembled in that hemisphere : and therefore , of necessity it must be stronger in that kind of fluours , then the opposite end is . All which appeareth true in experience : for if a long iron toucheth any part of that hemisphere of a loadestone which tendeth to the north ; it gaineth att that end a vertue of tending likewise to the north : and the same will be if an iron but hang close ouer it . And this may be confirmed by a like experience , of an iron barre in respect of the earth which hāging downewardes in any part of our hemisphere , is imbued with the like inclination of drawing towardes the north . 7 The sixt position is , that although euery part of one loadestone do in it selfe agree with euery part of an other loadestone ( that is , if each of these partes were diuided from their wholes , and each of them made a whole by it selfe , they might be so ioyned together as they would agree ) neuerthelesse , when the partes are in their two wholes , they do not all of them agree together : but of two loadestones , only the poles of the one do agree with the whole body of the other ; that is , each pole with any part of the contrary hemisphere of the other loadestone . The reason of this is , because the fluours which issue out of the stones , are in certaine different degrees in seuerall partes of the entire loadestones ; whereby it happeneth that one loadestone can worke by a determinate part of it selfe most powerfully vpon the other , if some determinate part of that other do lye next vnto it ; and not so well , if any other part lyeth towardes it . And accordingly experience sheweth that if you putt the pole of a loadestone towardes the middle of a needle that is touched att the point , the middle part of the neddle will turne away , 8 and the end of it will conuert it selfe to the pole of the loadestone . The seuenth position is , that if a touched needle and a loadestone do come together , and touch one an other in their agreeing partes ( whatsoeuer partes of them those be ) the line of the needles length will bend towardes the pole of the stone ( excepting , if they touch by the aequator of the stone , and the middle of the needle : ) yet not so that if you draw out the line of the needles length , it will go through the pole of the stone ; vnlesse they touch by the end of the one , and the pole of the other . But if they touch by the aequator of the one and the middle of the other ; then the needle will lye parallele to the axis of the stone . And the reason of this is manifest , for in that case the two poles being equidistant to the needle they draw it equally ; and by consequence the needle must remaine parallele to the axis of the stone . Nor doth it import that the inequality of the two poles of the stone is materially or quantitatiuely greater then the inequality of the two poles of the needle ; out of which it may att the first sight seeme to follow , that the stronger pole of the stone should draw the weaker pole of the needle neerer vnto it selfe ; then the weaker pole of the stone can be able to draw the stronger pole of the needle : and by consequence that the needle should not lye parallele to the axis of the stone , but should incline somewhat to the stronger pole of it . For after you haue well considered the matter , you will find that the strength of the pole of the stone , can not worke according to its materiall greatnesse , but is confined to worke only according to the susceptibility of the needle : the which , being a slender and thinne body , can not receiue so much as a thicker body may . Wherefore , seeing that the strongest pole of the stone giueth most strength to that pole of the needle , which lyeth furthest from it ; it may well happen that this superiority of strength in the pole of the needle that is applyed to the weaker pole of the stone , may counterpoise the excesse of the stronger pole of the stone , ouer its opposite weaker pole ; though not in greatnesse and quantity , yet in respect of the vertue which is communicable to the poles of the needle ; whereby its comportment to the poles of the stone , is determined . And indeed the needles lying parallele to the axis of the stone when the middle of it sticketh to the aequator of the stone , conuinceth that vpon the whole matter , there is no excesse in the efficacious working of eyther of the stones poles : but that their excesse ouer one an other in regard of themselues , is balanced by the needles receiuing it . But if the needle happeneth to touch the loadestone in some part neerer one pole then the other ; in this case it is manifest that the force of the stone is greater on the one side of the needles touch , then on the other side ; because there is a greater quantity of the stone on the one side of the needle then on the other : and by consequence the needle will incline that way which the greater force draweth it ; so farre forth as the other part doth not hinder it . Now we know that if the greater part were diuided from the rest , and so were an entire loadestone by it selfe ( that is , if the loadestone were cutt of where the needle toucheth it ) then the needle would ioyne it selfe to the pole , that is to the end , of that part : and by consequence , would be tending to it , in such sort as a thing that is sucked tendeth towardes the sucker against the motion or force which cometh from the lesser part : and on the other side the lesser part of the stone which is on the other side of the point which the needle toucheth , must hinder this inclination of the needle according to the proportion of its strength ; and so it followeth that the needle will hang by its end , not directly sett to the end of the greater part , but as much inclining towardes it as the lesser part doth not hinder by striuing to pull it the other way . Out of which we gather the true cause of the needles declination , to witt the proportion of working of the two vnequall partes of the stone , betweene which it toucheth and is ioyned to the stone . And we likewise discouer their errour who iudge that the part which draweth iron is the next pole vnto the iron . 9 For it is rather the contrary pole which attracteth ; or to speake more properly it is the whole body of the stone as streaming in lines almost parallele to the axis , from the furthermost end , to the other end which is next to the iron : and ( in our case ) it is that part of the stone which beginneth from the contrary pole and reacheth to the needle . For besides the light which this discourse gaue vs , experience assureth vs that a loadestone , whose poles lye broad wayes , not long wayes the stone , is more imperfect , and draweth more weakely then if the poles lay longwayes ; which would not be if the fluours did streame from all partes of the stone directly to the pole : for then , howsoeuer the stone were cast the whole vertue of it would be in the poles . Moreouer , if a needle were drawne freely , vpon the same meridian frō one pole to the other ; as soone as it were passed the aequator it would leape soddainely att the very first remooue off of the aequator , where it is parallele with the axis of the loadestone , from being so parallele , to make an angle with the axis greater then a halfe right one , to the end that it might looke vpon the pole which is supposed to be the only attractiue that draweth the needle : which great change , wrought all att once , nature neuer causeth nor admitteth , but in all actions or motions , vseth to passe through all the mediums whensoeuer it goeth from one extreme to an other . Besides ; there would be no variation of the needles aspect towardes the north end of the stone : for if euery part did send its vertue immediately to the poles , it were impossible that any other part whatsoeuer should be stronger then the polar part , seeing that the polar part , had the vertue euen of that particular part , and of all the other partes of the stone besides , ioyned in it selfe . This therefore is euident ; that the vertue of the loadestone goeth from end to end in parallele lines ; vnlesse it be in such stones as haue their polar partes narrower then the rest of the body of the stone : for in them , the streame will tend with some little declination towardes the pole , as it were by way of refraction ; because without the stone , the fluours from the pole of the earth do coarct themselues , and so do thicken their streame , to croude into the stone as soone as they are sensible of any emanations from it , that being ( as we haue said before ) their readyest way to passe along : and within the stone , the streame doth the like to meete the aduenient streame where it is strongest and thickest ; which is , att that narrow part of the stones end , which is most prominent out . 10 And by this discourse we discouer likewise an other errour of them , that imagine the loadestone hath a sphere of actiuity round about it , equall on all sides ; that is , perfectly sphericall , if the stone be sphericall . Which cleerely is a mistaken speculation : for nature hauing so ordered all her agents that where the strength is greatest , there the action must ( generally speaking ) extend it selfe furthest off ; and it being acknowledged that the loadestone hath greatest strength in its poles and least in the aequator ; it must of necessity follow , that it worketh further by its poles then by its aequator . And consequently , it is impossible that its sphere of actiuity should be perfectly sphericall . Nor doth Cabeus his experience moue vs to conceiue the loadestone hath a greater strength to retayne an iron layed vpon it by its aequator , then by its poles : for to iustify his assertion , he should haue tried it in an iron wyre that were so short , as the poles could not haue any notable operation vpon the endes of it ; since otherwise , the force of retayning it , will be attributed to the poles ( according to what we haue aboue deliuered ) and not to the aequator . 11 The eighth position is ; that the intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and the attracted bodies . Which is euident out of the sticking of them together : as also out of the violence wherewith iron cometh to a loadestone ; which when it is drawne by a powerfull one , is so great , that through the force of the blow hitting the stone , it will rebound backe againe , and then fall againe to the stone : and in like manner a needle vpon a pinne , if a loadestone be sett neere it , turneth with so great a force towardes the pole of the stone , that it goeth beyond it , and coming backe againe , the celerity wherewith it moueth maketh it retire it selfe too farre on the other side ; and so by many vndulations , att the last it cometh to rest directly opposite to the pole . Likewise , by the declination ; by meanes of which , the iron to the stone , or the stone to the earth , approacheth in such a disposition as is most conuenient to ioyne the due endes together . And lastly , out of the flying away of the contrary endes from one an other : which clearely is to no other purpose , but that the due endes may come together . And in generall ; there is no doubt but ones going to an other , is instituted by the order of nature for their coming together , and for their being together , which is but a perseuerance of their coming together . 12 The nineth position is , that the nature of a loadestone doth not sinke deeply into the maine body of the earth , as to haue the substance of its whole body , be magneticall ; but only remayneth neere the surface of it . And this is euident by the inequality in vertue of the two endes ; for if this magnetike vertue were the nature of the whole body , both endes would be equally strong . Nor would the disposition of one of the endes , be different from the disposition of the other . Againe , there could be no variation of the tending towardes the north : for the bulke of the whole body would haue a strength so eminently greater , then the prominences and disparities of hils or seas ; as the varieties of these would be absolutely insensible . Againe ; if the motion of the loadestone came from the body of the earth , it would be perpetually from the center , and not from the poles ; and so , there could be no declination , more in one part of the earth , then in an other . Nor would the loadestone tend from north to south , but from the center to the circumference ; or rather from the circumference to the center . And so we may learne the difference between the loadestone and the earth in their attractiue operations ; to witt , that the earth doth not receiue its influence from an other body , nor doth its magnetike vertue depend of an other magnetike agent , that impresseth it into it : which neuerthelesse , is the most remarkable condition of a loadestone . Againe the strongest vertue of the loadestone , is from pole to pole : but the strongest vertue of the earth , is from the center vpwardes , as appeareth by fireforkes gaining a much greater magnetike strength in a short time , then a loadestone in a longer . Neyther can it be thence obiected , that the loadestone should therefore receiue the earthes influences more strongly from the centerwardes , then from the poles of the earth , ( which by its operation , and what we haue discoursed of it , is certaine it doth not ; ) since the beds where loadestones lye and are formed be towardes the bottome of that part or barke of the earth which is imbued with magnetike vertue . Againe , this vertue which we see in a loadestone , is substantiall to it ; whereas the like vertue is but accidentall to the earth , by meanes of the sunnes drawing the northerne and souththerne exhalations to the aequator . The last positiō is , 13 that the loadestone must be found ouer all the earth , and in euery country . And so we see it is : both because iron mines are found ( in some measure ) almost in all countries : and because , att the least other sortes of earth ( as we haue declared of pottearths ) can not be wanting in any large extent of country ; which when they are baked and cooled in due positions , haue this effect of the loadestone , and are of the nature of it . And Docteur Gilbert sheweth , that the loadestone is nothing else but the oore of steele or of perfectest iron ; and that it is to be found of all colours , and fashions , and almost of all consistences . So that we may easily conceiue , 14 that the emanations of the loadestone being euery where , as well as the causes of grauity ; the two motions of magnetike thinges and of weighty thinges , do both of them deriue their origine from the same source ; I meane , from the very same emanations coming from the earth ; which by a diuers ordination of nature , do make this effect in the loadestone , and that other in weighty thinges . And who knoweth but that a like sucking to this which we haue shewed in magnetike thinges , passeth also in the motion of grauity ? In a wold ; grauity beareth a faire testimony in the behalfe of the magnetike fo●ce ; and the loadestones working , returneth no meane verdict for the causes of grauity , according to what we haue deliuered of them . THE TWO AND TWENTIETH CHAPTER . A solution of certaine Problemes concerning the loadestone , and as hort summe of the whole doctrine touching it . OVt of what is said vpon this subiect , we may proceed to the solution of certaine questions or problemes , 1 which are or may be made in this matter . And first , of that which Doctour Gilbert disputeth against all former writers of the loadestone ; to witt which is the North , and which the South pole of a stone ? Which seemeth vnto me , to be only a question of the name : for if by the name of north and south , we vnders●ād that end of the stone which hath that vertue that the north or south pole of the earth haue ▪ then it is certaine , that the end of the stone which looketh to the south pole of the earth , is to be called the north pole of the loadestone ; and conrrariwise , that which looketh to the north , is to be called the south pole of it . But if by the names of north and south pole of the stone , you meane those endes of it , that lye and point to the north and to the south poles of the earth ; then you must reckon their poles contrariwise to the former account . So that the termes being once defined , there will remaine no further controuersye about this point . Doctor Gilbert seemeth also to haue an other controuersy with all writers ; to witt whether any bodies besides magneticall ones , be attractiue ? 2 Which he seemeth to deny ; all others to affirme . But this also being fairely putt , will peraduenture proue no controuersy : for the question is eyther in common , of attraction ; or else in particular , of such an attraction as is made by the loadestone . Of the first part , there can be no doubt ; as we haue declared aboue ; and as is manifest betwixt gold and quickesiluer , when a man holding gold in his mouth , it draweth vnto it the quickesiluer that is in his body . But for the attractiue to draw a body vnto it selfe , not wholy , but one determinate part of the body drawne , vnto one determine part of the drawer ; is an attraction which for my part I can not exemplify in any other bodies but magneticall ones . A third question is , 3 whether an iron that standeth long time vnmoued in a window , or any other part of a building , perpendicularly to the earth , doth contract a magneticall vertue of drawing or pointing towardes the north in that end which looketh downewardes . For Cabeus ( who wrote since Gilbert ) affirmeth it out of experience : but eyther his experiment or his expression was defectiue . For assuredly if the iron standeth so , in the northerne hemisphere , it will turne to the north ; and if in the southerne hemisphere ; it will turne to the south : for seeing the vertue of the loadestone proceedeth from the earth , and that the earth hath different tempers towardes the north , and towardes the south pole ( as hath beene already declared ) the vertue which cometh out of the earth in the northerne hemisphere , will giue vnto the end of the iron next it an inclination to the north pole ; and the earth of the southerne hemisphere will yield the contrary disposition vnto the end which is neerest it . The next question is , why a loadestone seemeth to loue iron better then it doth an other loadestone ? 4 The answere is , because iron is indifferent in all its partes to receiue the impression of a loadestone ; whereas an other loadestone receiueth it only in a determinate part : and therefore a loadestone draweth iron more easily then it can an other loadestone ; because it findeth repugnance in the partes of an other loadestone , vnlesse it be exactly situated in a right position . Besides , iron seemeth to be compared to a loadestone , like as a more humide body to a dryer of the same nature ; and the difference of male and female sexes in animals do manifestly shew the great appetence of coniunction between moysture and drynesse , when they belong to bodies of the same species . An other question , 5 is that great one ; why a loadestone capped with steele , taketh vp more iron then it would do if it were without that capping ? An other conclusion like vnto this , is that if by a loadestone you take vp an iron , and by that iron a second iron , and then you pull away the second iron ; the first iron ( in some position ) will leaue the loadestone to sticke vnto the second iron , as long as the second iron is within the sphere of the loadestones actiuity ; but if you remoue the second out of that sphere , then the first iron remaining within it , though the other be out of it , will leaue the second , and leape backe to the loadestone . To the same purpose , is this other conclusion ; that the greater the iron is , which is entirely within the compasse of the loadestones vertue , the more strongly the loadestone will be moued vnto it ; and the more forcibly it will sticke to it . The reasons of all these three , wee must giue att once ; for they hang all vpon one string . And in my conceite neyther Gilbert nor Galileo haue hitt vpon the right . As for Gilbert ; he thinketh that in iron there is originally the vertue of the loadestone ; but that it is as it were a sleepe vntill by the touch of the loadestone it be awaked and sett on worke : and therefore the vertue of both ioyned together , is greater then the vertue of the loadestone alone . But if this were the reason , the vertue of the iron would be greater in euery regard , and not only in sticking or in taking vp : whereas himselfe confesseth , that a capped stone draweth no further , then a naked stone , nor hardly so farre . Besides , it would continue its vertue out of the sphere of actiuity of the loadestone , which it doth not . Againe ; seeing that if you compare them seuerally , the vertue of the loadestone is greater , then the vertue of the iron ; why should not the middle iron sticke closer to the stone then to the further iron which must of necessity haue lesse vertue ? 6 Galileo yieldeth the cause of this effect , that when an iron toucheth an iron , there are more partes which touch one an other , then when a loadestone toucheth the iron : both because the loadestone , hath generally much impurity in it , and therefore diuers partes of it haue no vertue ; whereas iron , by being melted hath all its partes pure : and secondly , because iron can be smoothed and polisked more then a loadestone can be : and therefore its superficies toucheth in a manner with all its partes ; whereas diuers partes of the stones superficies can not touch , by reason of its ruggednesse . And he confirmeth his opinion by experience : for if you putt the head of a needle to a barestone , and the point of it to an iron ; and then plucke away the iron ; the needle will leaue the iron , and sticke to the stone : but if you turne the needle the other way , it will leaue the stone and sticke to the iron . Out of which he inferreth that it is the multitude of partes , which causeth the close and strong sticking . And it seemeth he found the same in the capping of his loadestones : for he vsed flatt irons for that purpose ; which by their whole plane did take vp other irons : whereas Gilbert capped his with cōuexe irons ; which not applying themselues to other iron , so strongly or with so many partes as Galileos did , would not by much take vp so great weightes as his . Neuerthelesse , it seemeth not to me that his answere is sufficient , or that his reasons conuince ; for we are to consider that the vertue which he putteth in the iron must ( according to his owne supposition ) proceed from the loadestone : and then , what importeth it , whether the superficies of the iron which toucheth an other iron , be so exactly plaine or no ? Or that the partes of it be more solide then the partes of the stone ? For all this conduceth nothing to make the vertue greater then it was : since no more vertue can go from one iron to the other , then goeth from the loadestone to the first iron : and if this vertue can not tye the first iron to the loadestone ; it can not proceed out of this vertue that the second iron be tyed to the first . Againe ; if a paper be putt betwixt the cappe and an other iron , it doth not hinder the magneticall vertue from passing through it to the iron ; but the vertue of taking vp more weight then the naked stone was able to do , is thereby rendered quite vselesse . Therefore it is euident , that this vertue must be putt in something else , and not in the application of the magneticall vertue . And to examine his reasons particularly , it may very well fall out that whatsoeuer the cause be , the point of a needle may be too little to make an exact experience in ; and therefore a new doctrine ought not lightly be grounded vpon what appeareth in the application of that . And likewise , the greatnesse of the surfaces of the two irons , may be a condition helpefull to the cause whatsoeuer it be : for greater and lesser , are the common conditions of all bodies , and therefore do auayle all kindes of corporeall causes ; so that , no one cause can be affirmed more then an other , meerely out of this that great doth more , and little doth lesse . To come then to our owne solution : 7 I haue considered , how fi●● hath in a manner the same effect in iron , as the vertue of the loadestone hath by meanes of the cappe : for I find that fire coming through iron red glowing hoat , will burne more strongly , then if it should come immediately through the ayre ; as also we see that in pittecoale the fire is stronger then in charcoale . And neuerthelesse , the fire will heat further if it come immediately from the source of it , then if it come through a red iron that burneth more violently where it toucheth ; and likewise charcoale will heat further then pittcoale , that neere hand burneth more fiercely . In the same manner , the loadestone will draw further without a cappe then with one ; but with a cappe it sticketh faster then without one . Whence I see that it is not purely the vertue of the loadestone ; but the vertue of it being in iron ; which causeth this effect . Now this modification , may proceed eyther from the multitude of partes which come out of the loadestone , and are as it were stopped in the iron ; and so the sphere of their actiuity becometh shorter but stronger : or else from some quality of the iron ioyned to the influence of the loadestone . The first seemeth not to giue a good account of the effect ; for why should a little paper take it away , seeing we are sure that it stoppeth not the passage of the loadestones influence ? Againe ; the influence of the loadestone , seemeth in its motion to be of the nature of light , which goeth in an insensible time as farre as it can reach : and therefore , were it multiplyed in the iron , it would reach further then without it ; and from it , the vertue of the loadestone would beginne a new sphere of actiuity . Therefore , we more willingly cleaue to the latter part of our determination . And there vpon enquiring what quality there is in iron , whence this effect may follow ; we find that it is distinguished from a loadestone , as a mettall is from a stone . Now we know that mettalls haue generally more humidity then stones ; and we haue discoursed aboue , that humidity is the cause of sticking ▪ especially when it is little and dense . These qualities must needes be in the humidity of iron : which of all mettalls is the most terrestriall : and such humidity as is able to sticke to the influence of the loadestone , as it passeth through , the body of the iron , must be exceeding subtile and small ; and it seemeth necessary that such humidity should sticke to the influence of the loadestone , when it meeteth with it , considering that the influence is of it selfe dry and that the nature of iron is akinne to the loadestone : wherefore , the humidity of the one , and the drought of the other , will not faile of incorporating together . Now then , if two irons , well polished and plaine , be vnited by such a glew as resulteth out of this composition , there is a manifest appearance of much reason for them to sticke strongly together . This is confirmed by the nature of iron in very cold countries and very cold weather : for the very humidity of the ayre in times of frost , will make vpon iron , sooner then vpon other thinges , such a sticking glew as will pull off the skinne of a mans hand that toucheth it hard . And by this discourse , you will perceiue that Galileos arguments do confirme our opinion as well as his owne ; and that according to our doctrine , all circumstances must fall out iust as they do in his experiences . And the reason is cleare why the interposition of an other body , hindereth the strong sticking of iron to the cappe of the loadestone ; for it maketh the mediation between them greater , which we haue shewed to be the generall reason why thinges are easily parted . Lett vs then proceed to the resolution of the other cases proposed . The second is already resolued : for if this glew be made of the influence of the loadestone , it can not haue force further then the loadestone it selfe hath : and so farre , it must haue more force , then the bare influence of the loadestone . Or rather the humidity of two irons maketh the glew of a fitter temper to hold , then that which is betweene a dry loadestone and iron ; and the glew entereth better when both sides are moist , then when only one is so . 8 But this resolution though it be in part good , yet it doth not euacuate the whole difficulty , since the same case happeneth betweene a stronger and a weaker loadestone , as betweene a loadestone and iron : for the weaker loadestone , whilst it is , within the sphere of actiuity of the greater loadestone , draweth away an iron sett betwixt them as well as a second iron doth . For the reason therefore of the little loadestones drawing away the iron , we may consider that the greater loadestone hath two effects vpon the iron , which is betwixt it and a lesser loadestone , and a third effect vpon the little loadestone it selfe . The first is that it impregnateth the iron , and giueth it a permanent vertue by which it worketh like a weake loadestone . The second is , that as it maketh the iron worke towardes the lesser loadestone by its permanent vertue ; so also it accompanyeth the steame that goeth from the iron towardes the little loadestone with its owne steame , which goeth the same way : so that both these steames do in company clymbe vp the steame of the little loadestone which meeteth them ; and that steame clymbeth vp the enlarged one of both theirs together . The third effect which the greater loadestone worketh , is that it maketh the steame of the little loadestone become stronger by augmenting its innate vertue in some degree . Now then , the going of the iron to eyther of the loadestones , must follow the greater and quicker coniunction of the two meeting steames , and not the greatnesse of one alone . So that if the coniunction of the two steames between the iron and the little loadestone be greater and quicker then the coniunction of the two steames which meete between the greater loadestone and the iron , the iron must sticke to the lesser loadestone . And this must happen more often then otherwise : for the steame which goeth from the iron to the greater loadestone will for the most part be lesse then the steame which goeth from the lesser loadestone to the iron . And though the other steame be neuer so great yet it can not draw more then according to the proportion of its Antagonists coming from the iron . Wherefore seeing the two steames betwixt the iron and the little loadestone , are more proportionable to one an other , and the steame coming out of the little loadestone is notably greater , then the steame going from the iron to the greater loadestone ; the coniunction must be made for the most part to the little loadestone . And if this discourse doth not hold in the former part of the Probleme betwixt a second iron and a loadestone , it is supplyed by the former reason which we gaue for that particular purpose . The third case dependeth also of this solution ▪ for the bigger an iron is , so many more partes it hath to sucke vp the influence of the loadestone ; and consequently , doth it thereby the more greedily : and therefore the loadestone must be carried to it more violently , and when they are ioyned , 9 sticke more strongly . The sixt question is , why the variations of the needle from the true north , in the northerne hemisphere , are greater , the neerer you go to the Pole , and lesser the neerer you approach to the Aequator . The reason whereof is plaine in our doctrine ; for , considering that the magnetike vertue of the earth , streameth from the north towardes the aequator ; it followeth of necessity , that if there be two streames of magnetike fluours issuing from the north , one of them , precisely from the pole , and the other from a part of the earth neere the pole ; and that the streame coming from the point by side the pole , be but a little the stronger of the two ; there will appeare very little differencies in their seuerall operations , after they haue had a long space to mingle their emanations together ; which thereby do ioyne , and grow as it were into one streame . Whereas the neerer you come to the pole , the more you will find them seuered , and each of them working by its owne vertue . And very neere the point which causeth the variation , each streame worketh singly by it selfe ; and therefore here , the point of variation must be master , and will carry the needle strongly vnto his course from the due north , if his streame be neuer so little more efficacious then the other . Againe ; a line drawne from a point of the earth wyde of the pole , to a point of the meridian neere the aequator , maketh a lesse angle , then a line drawne from the same point of the earth to a point of the same meridian neerer the pole : wherefore , the variation being esteemed by the quantities of the said angles , it must needes be greater neere the pole , then neere the aequator , though the cause be the same . But because it may happen , that in the partes neere the aequator , the variation may proceed from some piece of land , not much more northerly then where the needle is ; but that beareth rather easterly or westerly from it ; and yet Gilberts assertion goeth vniuersally , when he sayth the variations in southerne regions are lesse , then in northerne ones : we must examine what may be the reason thereof . And presently the generation of the loadestone sheweth it plainely : for seeing the nature of the loadestone proceedeth out of this , that the sunne worketh more vpon the torride zone , then vpon the poles ; and that his too strong operation , is contrary to the loadestone , as being of the nature of fire ; it followeth euidently that the landes of the torride zone can not be so magneticall ( generally speaking ) as the polar landes are ; and by consequence that a lesser land neere the pole , will haue a greater effect , then a larger continent neere the aequator : and likewise a land further off towardes the pole , will worke more strongly then a neerer land which lyeth towardes the aequator . 10 The seuenth question is , whether in the same part of the world a touched needle may att one time vary more from the true north point , and att an other time lesse ? In which Gilbert was resolute for the negatiue part : but our latter Mathematiciens are of an other mind . Three experiences were made neere London in three diuers yeares . The two first , 42 yeares distant from one an other ; and the third 12 yeares distant from the second . And by them it is found that in the space of 54 yeares , he loadestone hath att London diminished his variation from the north , the quantity of 7 degrees and more . But so that in the latter yeares the diminution hath sensibly gone faster then in the former . These obseruations peraduenture are but little credited by strangers ; but we who know the worth of the men that made them , can not mistrust any notable errour in them : for they were very able mathematicians , and they made their obseruations with very greate exactnesse ; and there were seuerall iuditious wittnesses att the making of them ; as may be seene in Mr. Gillebrand his print concerning this subiect . And diuers other particular persons do confirme the same ▪ whose creditt , though each single might peraduenture be slighted , yet all in body make a great accession . We must therefore cast about to find what may be the cause of an effect so paradoxe to the rest of the doctrine of the loadestone : for seeing that no one place , can stand otherwise to the north of the earth att one time then att an other ; how is it possible that the needle should receiue any new variation , since all variation proceedeth out of the inequality of the earth ? But when we consider that this effect proceedeth not out of the maine body of the earth ; but only out of the barke of it ; and that its barke , may haue diuers tempers not as yet discouered vnto vs ; and that out of the variety of these tempers , the influence of the earthy partes may be diuers in respect of one certaine place ; it is not impossible but that such variation may be ; especially in England : which Iland lying open to the north , by a great and vast ocean ; may receiue more particularly then other places , the speciall influences and variation of the weather , that happen in those northeasterne countries from whence this influence cometh vnto vs. If therefore there should be any course of weather , whose periode were a hundred yeares ( for example ) or more or lesse , and so might easily passe vnmarked ; this variation might grow out of such a course . But in so obscure a thing , we haue already hazarded to guesse too much . And vpon the whole matter of the loadestone , it serueth our turne , if we haue proued ( as we conceiue we haue done fully ) that its motions which appeare so admirable , do not proceed from an occult quality ; but that the causes of them may be reduced vnto locall motion ; and that all they may be performed by such corporeall instruments and meanes ( though peraduenture more intricately disposed ) as all other effects are among bodies . Whose ordering and disposing and particular progresse , there is no reason to despaire of finding out ; would but men carefully apply themselues to that worke , vpon solide principles and with diligent experiences . But because this matter hath beene very long , 11 and scatteringly diffused in many seuerall branches ; peraduenture it will not be displeasing to the Reader to see the whole nature of the loadestone summed vp in short . Lett him then cast his eyes vpon one effect of it , that is very easy to be tryed and is acknowledged by all writers ; though we haue not as yet mentioned it . And it is , that a knife drawne from the pole of a loadestone towardes the aequator , if you hold the point towardes the pole , it gaineth a respect to one of the poles : but contrawise , if the point of the knife be held towardes the aequator , and be thrust the same way it was drawne before ( that is , towardes the aequator ) it gaineth a respect towardes the contrary pole . It is euident out of this experience , that the vertue of the loadestone is communicated by way of streames ; and that in it , there are two contrary streames : for otherwise the motion of the knife this w●y or that way , could not change the efficacity of the same partes of the loadestone . It is likewise euident , that these contrary streames , do come from the conrrary endes of the loadestone . As also , that the vertues , of them both , are in euery part of the stone . Likewise that one loadestone , must of necessity turne certaine partes of it selfe , to certaine partes of an other loadestone ; nay that it must goe and ioyne to it , according to the lawes of attraction which we haue aboue deliuered : and consequently that they must turne their disagreeing partes away from one an other ; and so , one loadestone seeme to fly from an other , if they be so applyed that their disagreeing partes be kept still next to one an other : for in this case , the disagreeing and the agreeing partes of the same loadestone , being in the same straight line ; one loadestone seeking to draw his agreeing part neere to that part of the other loadestone which agreeth with him , must of necessity turne away his disagreeing partes to giue way vnto his agreeing part to approach neerer . And thus you see that the flying from one an other of two endes of two loadestones , which are both of the same denomination ( as for example the two south endes , or the two north endes ) doth not proceed from a pretended antipathy between those two endes , but from the attraction of the agreeing endes . Furthermore , the earth , hauing to a loadestone the nature of a loadestone ; it followeth that a loadestone must necessarily turne it selfe to the poles of the earth by the same lawes . And consequently , must tend to the north , must vary from the north , must incline towardes the center , and must be affected with all such accidents as we haue deduced of the loadestone . And lastly ; seeing that iron is to a loadestone , a fitt matter for it to impresse its nature in , and easily retaineth that magnetike vertue ; the same effects that follow betweē two loadestones , must necessarily follow between a loadestone , and a peece of iron fittly proportionated in their degrees : excepting some litle particularities , which proceed out of the naturalnesse of the magnetike vertue to a loadestone , more then to iron . And thus you see the nature of the loadestone summed vp in grosse ; the particular ioyntes and causes whereof , you may find treated att large in the maine discourse . Wherein we haue gouerned our selues chiefely by the experiences that are recorded by Gilbert and Cabeus ; to whom , we remitt our reader for a more ample declaration of particulars . THE THREE AND TWENTIETH CHAPTER . A description of the two sortes of liuing creatures ; Plants , and Animals : and how they are framed in common to performe vitall motion . HItherto we haue endeauoured to follow by a continuall thridde , 1 all such effects as we haue mett with among bodies , and to trace thē in all their windinges , and to driue them vp to their very roote and originall source : for the nature of our subiect hauing beene yet very common , hath not exceeded the compasse and power of our search and enquiry , to descend vnto the chiefe circumstances and particulars belonging vnto it . And indeede , many of the conueyances whereby the operations we haue discoursed of , are performed , be so secret and abstruse , as they that looke into them with lesse heedefullnesse and iudgment then such a matter requireth , are too apt to impute them to mysterious causes aboue the reach of humane nature to comprehēd , and to calumniate them of being wrought by occult and specifike qualities ; whereof no more reason could be giuen , then if the effects were infused by Angelicall handes without assistance of inferiour bodies : which vseth to be the last refuge of ignorant men , who not knowing what to say , and yet presuming to say something , do fall often vpon such expressiōs , as neyther themselues nor their hearers vnderstand ; and that if they be well scanned , do imply contradictions Therefore we deemed it a kind of necessity to straine ourselues to prosecute most of such effects , euen to their notionall connexions with rarity and density . And the rather because it hath not been our lucke yet to meet with any that hath had the like designe , or hath done any considerable matter to ease our paines . Which can not but make the readers iourney somewhat tedious vnto him to follow all our stepps , by reason of the ruggednesse , and vntrodenesse of the pathes we haue walked in . But now the effects we shall hence forward meedle withall , do grow so particular , and do swarme into such a vast multitude of seuerall little ioyntes , and wreathy labyrinthes of nature , as were impossible in so summary a treatise , as we intend , to deliuer the causes of euery one of them exactly ; which would require , both large discourses and aboundance of experiences to acquitt our selues as we ought of such a taske . Nor is there a like neede of doing it as formerly , for as much as concerneth our designe ; since the causes of them are palpably materiall , and the admirable artifice of them , consisteth only in the Daedalean and wunderfull ingenious ordering and ranging them one with an other . We shall therefore entreat our Reader from this time forwardes to expect only the common sequele of those particular effects , out of the principles already layed . And when some shall occurre , that may peraduenture seeme att the first sight to be enacted immediately by a vertue spirituall , and that proceedeth indiuisibly , in a different straine from the ordinary processes which we see in bodies and in bodily thinges ( that is by the vertues of rarity and density , working by locall motion ) we hope he will be satisfyed att our handes , if we lay downe a methode , and trace out a course , whereby such euents and operations may follow out of the principles we haue layed . Though peraduenture we shall not absolutely conuince that euery effect is done iust as we sett it downe in euery particular , and that it may not as well be done by some other disposing of partes , vnder the same generall scope : for it is enough for our turne if we shew that such effects may be performed by corporeall agents , working as other bodies do ; without confining ourselues to an exactnesse in euery linke of the long chaine that must be wound vp in the performance of them . 2 To come then to the matter ; the next thing we are to employ ourselues about , now that we haue explicated the natures of those motions by meanes whereof bodies are made and destroyed ; and in which they are to be considered chiefely as passiue , whiles some exteriour agent working vpon them causeth such alterations in them , and bringeth them to such passe as wee see in the changes that are dayly wrought among substances ; is , to take a suruay of those motions which some bodies haue , wherein they seeme to be not so much patients as agents ; and do containe with in themselues the principle of their owne motion ; and haue no relation to any outward obiect , more then to stirre vp that principle of motion , and sett it on worke : which when it is once in act , hath as it were within the limits of its owne kingdome , and seuered from commerce with all other bodies whatsoeuer , many other subalterne motions ouer which it presideth . To which purpose we may consider that among the compounded bodies whose natures we haue explicated ; there are some , in whom the partes of different complexions are so small and so well mingled together , that they make a compound , which to our sense seemeth to be all of it quite through , of one homogeneous nature ; and howsoeuer it be diuided , each part retaineth the entire and cōplete nature of the whole . Others againe there are , in which it is easy to discerne that the whole is made vp of seuerall great partes of very differing natures and tēpers . And of these , there are two kindes : the one , of such , as their differing partes seeme to haue no relation to one an other , or correspondence together to performe any particular worke , in which all of them are necessary ; but rather they seeme to be made what they are , by chance and by accident ; and if one part be seuered from an other , each is an entire thing by it selfe , of the same nature as it was in the whole ; and no harmony is destroyed by such diuision . As may be obserued in some bodies digged out of mines , in which one may see lūpes of mettall , oore , stone , and glasse , and such different substances , in their seuerall distinct situations , perfectly compacted into one continuate body ; which if you diuide , the glasse remaineth what it was before , the Emerald is still an Emerald , the syluer is good syluer , and the like of the other subs●āces : the causes of which , may be easily deduced out of what we haue formerly said . But there are other bodies in which this manifest and notable difference of partes , carrieth with it such a subordinatiō of one of them vnto an other ; as we can not doubt but that nature made such engines ( if so I may call them ) by designe ; and intended that this variety should be in one thing ; whose vnity and being what it is , should depend of the harmony of the seuerall differing partes , and should be destroyed by their seperation . As we see in liuing creatures ; whose particular partes and members being once seuered there is no longer a liuing creature to be found among them . Now of this kind of bodies , 3 there are two sortes . The first is of those that seeme to be one continuate substance , wherein we may obserue one and the same constant progresse throughout , from the lowest vnto the highest part of it ; so that , the operation of one part is not att all different from that of an other : but the whole body seemeth to be the course and through fare of one constant action , varying it selfe in diuers occasions , and occurrences , according to the disposition of the subiect . The bodies of the secōd sort , haue their partes so notably seperated one frō the other ; and each of them haue such a peculiar motion proper vnto them , that one might conceiue they were eue●y one of them a complete distinct totall thing by it selfe , and that all of them were artificially tyed together ; were it not , that the subordination of these partes to one an other is so great , and the correspondence betweene them so strict , ( the one not being able to subsist without the other , from whom he deriueth what is needefull for him ; and againe being so vsefull vnto that other and hauing its action and motion so fitting and necessary for it , as without it that other can not be ; ) as plainely conuinceth that the compound of all these senerall partes must needes be one indiuiduall thing . I remember that when I trauailed in spaine , I saw there two engines that in some sort do expresse the natures of these two kindes of bodies . 4 The one att Toledo , the other att Segouia : both of them sett on worke by the current of the riuer , in which the foundation of their machine was layed . That att Toledo , was to force vp water a great hieght from the riuer Tagus to the Alcazar ( the King his pallace ) that standeth vpon a high steepe hill or rocke , almost perpendicular ouer the riuer . In the bottome , there was an indented wheele , which turning round with the streame , gaue motion att the same time to the whole engine : which consisted of a multitude of little troughes or square ladles sett one ouer an other , in two parallele rowes ouer against one an other , from the bottome to the toppe , and vpon two seuerall diuided frames of tymber . These troughes were closed att one end with a trauerse bord to retaine the water from running out there ; which end being bigger then the rest of the trough , made it somewhat like a ladle : and the rest of it , seemed to be the handle with a channell in it , the little end of which channell or trough was open to lett the water passe freely away . And these troughes were fastened by an axeltree in the middle of them , to the frame of tymber that went from the bottome vp to the toppe : so that they could vpon that center moue att liberty eyther the shutt end downewardes , or the open end ; like the beame of a ballance . Now att a certaine position of the roote wheele ( if so I may call it ) all one side of the machine sunke downe a little lower towardes the water , and the other was raised a little higher . Which motion was changed , as soone as the ground wheele had ended the remnant of his reuolution : for then , the side th●t was lowest before , sprung vp , and the other sunke downe . And thus , the two sides of the machine , were like two legges that by turnes trode the water ; as in the vintage , men presse grapes in a watte . Now the troughes that were fastened to the tymber which descended , turned that part of them downewardes which was like a boxe shutt to hold the water : and consequently , the open end was vp in the ayre , like the arme of the ballance vnto which the lightest scale is fastened : and in the meane time , the troughes vpon the ascēding timber , were moued by a contrary motion ; keeping their boxe endes aloft , and letting the open endes incline downewardes : so that if any water were in them , it would lett it runne out ; whereas the others retained any that came into them . When you haue made an image of this machine in your fantasie , cōsider what will follow out of its motion . You will perceiue that when one legge sinketh downe towardes the water , that trough which is next to the superficies of it , putting downe his boxe end , and dipping it a little in the water ; must needes bring vp as much as it can retaine , when that legge ascendeth : which when it is att its height , the trough moueth vpon his owne center ; and the boxe end , which was lowest , becometh now highest , and so the water runneth out of it . Now the other legge descending att the same time ; it falleth out that the trough on its side , which would be a steppe aboue that which hath the water in it , if they stood in equilibrity , becometh now a steppe lower then it : and is so placed , that the water which runneth out of that which is aloft , falleth into the head or boxe of it ; which no sooner hath receiued it , but that legge on which it is fastened , springeth vp , and the other descendeth : so that the water of the second legge , runneth now into the boxe of the first legge , that is next aboue that which first laded the water out of the riuer . And thus , the troughes of the two legges deliuer their water by turnes from one side to the other ; and att euery remooue , it getteth a steppe vpwardes , till it cometh to the toppe ; whiles att euery ascent and descent of the whole side , the lowest ladle or trough taketh new water from the riuer ; which ladefull followeth immediately in its ascent , that which was taken vp the time before . And thus , in a little while , all the troughes from the bottome to the toppe are full ; vnlesse there happen to be some failing in some ladle : and in that case the water breaketh out there ; and all the ladles aboue that , are dry . The other engine , 5 or rather multitude of seuerall engines , to performe sundry different operations , all conducing to one worke ( whereas , that of Toledo , is but one tenour of motion , from the first to the last ; ) is in the minte at Segouia . Which is so artificially made , that one part of it , distendeth an ingott of siluer or gold into that breadth and thicknesse as is requisite to make coyne of . Which being done , it deliuereth the plate it hath wrought , vnto an other that printeth the figure of the coyne vpon it . And from thence it is turned ouer to an other that cutteth it according to the print , into due shape and weight . And lastly , the seuerall peeces fall into a reserue , in an other roome ; where the officer , whose charge it is , findeth treasure ready coyned ; without any thing there , to informe him of the seuerall different motions that the siluer or the gold passed before they came to that state . But if he goe on the other side of the wall , into the roome where the other machines stand and are att worke , he will then discerne that euery one of them , which considered by it selfe might seeme a distinct complete engine , is but a seruing part of the whole ; whose office is , to make money : and that for this worke , any one of them seperated from the rest , ceaseth to be the part of a minte , and the whole is maymed and destroyed . Now lett vs apply the consideration of these different kindes of engines , 6 to the natures of the bodies we treate of . Which I doubt not , would fitt much better , were they liuely and exactly described . But it is so long since I saw them , and I was then so very young , that I retaine but a confufed and clowdy remembrance of them : especially of the minte att Segouia , in the which there are many more particulars then I haue touched ; as conueniency for refining the oore or mettall ; and then casting it into ingots ; and driuing them into roddes ; and such like : vnto all which , there is little helpe of handes requisite , more then to apply the matter duly att the first . But what I haue said of them , is enough to illustrate what I ayme att : and though I should erre in the particulars , it is no great matter ; for I intend not to deliuer the history of them : but only out of the remembrance of such note full and artificiall Masterpeeces , to frame a modell in their fancies that shall reade this , of something like them ; whereby they may with more ease , make a right conception of what we are handling . Thus then all sortes of plants , both great and small , may be compared to our first engine of the waterworke att Toledo , for in them , all the motion we can discerne , is of one part transmitting vnto the next to it , the iuice which it receiued from that immediately before it : so that it hath one constant course from the roote ( which sucketh it from the earth ) vnto the toppe of the highest sprigge : in which , if it should be intercepted and stopped by any mayming of the barke ( the channell it ascendeth by ) it would there breake out and turne into droppes , or gumme , or some such other substance as the nature of the plant requireth : and all that part of it vnto which none of this iuice can ascend would drye and wither and grow dead . But sensible liuing creatures , we may fittly compare to the second machine of the minte att Segouia . For in them , though euery part and member , be as it were a complete thing of it selfe , yet euery one , requireth to be directed and putt on in its motion by an other ; and they must all of them ( though of very different natures and kindes of motion ) conspire together to effect any thing that may be , for the vse and seruice of the whole . And thus we find in them perfectly the nature of a mouer and a moueable ; each of them mouing differently from one an other , and framing to themselues their owne motions , in such sort as is most agreeable to their nature , when that part which setteth them on worke hath stirred them vp . And now because these partes ( the mouers , and the moued ) are partes of one whole ; we call the entire thing Automatum or se mouens ; or a liuing creature . Which also may be fittly compared to a ioyner , or a painter , or other crafte●man , that had his tooles so exactly fitted about him , as when he had occasion to do any thing in his trade , his toole for that action were already in the fittest positiō for it , to be made vse of ; so as without remouing himselfe frō the place where he might sitt enuironed with his tooles , he might , by only pulling of some little chordes , eyther apply the matter to any remote toole , or any of his tooles to the matter he would worke vpon , according as he findeth the one or the other more conuenient for performance of the action he intendeth . Whereas in the other , there is no variety of motions ; but one and the same , goeth quite through the body frō one end of it to the other . And the passage of the moysture through it , from one part to an other next ( which is all the motion it hath ) is in a manner but like the rising of water in a stille , which by heate is made to creepe vp by the sides of the glasse ; and from thence runneth through the nose of the limb●ke , and falleth into the receiuer . So that , if we will say that a plant liueth , or that the whole moueth it selfe , and euery part moueth other ; it is to be vnderstood in a farre more imperfect manner , then when we speake of an animall : and the same wordes are attributed to both , in a kind of aequiuocall sense . But by the way I must note , that vnder the title of plants I include not zoophytes or plantanimals : that is such creatures as though they goe not from place to place , and so cause a locall motion of their whole substance , yet in their partes , they haue a distinct and articulate motion . But to leaue comparisons , 7 and come to the proper nature of the thinges : lett vs frame a conception , that not farre vnder the superficies of the earth , there were gathered together diuers partes of little mixed bodies , which in the whole summe were yet but little : and that this little masse had some excesse of fire in it , such as we see in wett hay , or in muste of wine , or in woort of beere : and that withall the drought of it were in so high a degree , as this heate should not find meanes ( being too much compressed ) to play his game : and that , lying there in the bosome of the earth , it should after some little time receiue its expected and desired drinke through the beneuolence of the heauen ; by which it being moystened , and thereby made more pliable , and tender and easy to be wrought vpon , the little partes of fire should breake loose ; and they finding this moysture a fitt subiect to worke vpon , should driue it into all the partes of the little masse , and digesting it there should make the masse swell . Which action , taking vp long time for performance of it , in respect of the small encrease of bulke made in the masse by the swelling of it ; could not be hindered by the pressing of the earth , though lying neuer so weightily vpon it : according to the maxime we haue aboue deliuered , that any little force , be it neuer so little ; is able to ouercome any great resistance , be it neuer so powerfull ; if the force do multiply the time it worketh in , sufficiently to equalife the proportions of the agent and the resistant . This encrease of bulke and swelling of the litle masse , will of its owne nature be towardes all sides , by reason of the fire and heate that occasioneth it ( whose motion is on euery side , from the center to the circumference : ) but it will be most efficacious vpwardes , towardes the ayre , because the resistance is least that way ; both by reason of the litle thicknesse of the earth ouer it ; as also by reason that the vpper part of the earth lyeth very loose and is exceeding porous , through the continuall operation of the sunne and falling of raine vpon it . It can not choose therefore but mount to the ayre ; and the same cause that maketh it do so , presseth att the same time the lower partes of the masse , downewardes . But what ascendeth to the ayre , must be of the hoater and more moist partes of the fermenting masse ; and what goeth downewardes must be of his harder and dryer partes proportionate to the contrary motiōs of fire and of earth , which predominate in these two kindes of partes . Now this that is pushed vpwardes , coming aboue ground , and being there exposed to sunne and wind , contracteth thereby a hard and rough skinne on its outside ; but within is more tender ; in this sort it defendeth it selfe from outward iniuries of weather whiles it mounteth : and by thrusting other partes downe into the earth , it holdeth it selfe steadfast , that although the wind may shake it , yet it can not ouerthrow it . The greater this plant groweth , the more iuice is dayly accrewed vnto it , and the heate is encreased ; and consequently , the greater aboundance of humors is continually sent vp . Which when it beginneth to clogge att the toppe , new humour pressing vpwardes , forceth a breach in the skinne ; and so a new piece , like the maine stemme , is thrust out and beginneth on the sides , which we call a branch . Thus is our plāt amplifyed , till nature not being able still to breede such strong issues , falleth to workes of lesse labour , and pusheth forth the most elaborate part of the plants iuice into more tender substances : but especially , att the endes of the branches ; where , aboundant humour , but att the first , not well concocted , groweth into the shape of a button ; and more and better concocted humour succeding , it groweth softer and softer ( the sunne drawing the subtilest partes outwardes ) excepting what the coldnesse of the ayre and the roughnesse of the wind do harden into an outward skinne . So then the next partes to the skinne , are tender ; but the very middle of this button must be hard and dry , by reason that the sunne from without , and the naturall heate within , drawing and driuing out the moysture and extending it from the center , must needes leaue the more earthy partes much shrūcke vp and hardened by their euaporating out from them : wh●ch hardening , being an effect of fire within and without , that baketh this hard substance , incorporateth much of it selfe with it , as we haue formerly declared in the making of salt by force of fire . This button , thus dilated , and brought to this passe , we call the fruite of the plant : whose harder part , encloseth oftentimes , an other not so hard as dry . The reason whereof is because the outward hardenesse permitteth no moysture to soake in any aboundance through it ; and then , that which is enclosed in it , must needes be much dryed ; though not so much , but that it still retaineth the common nature of the plant . This drought , maketh these inner partes to be like a kind of dult ; or att the least , such as may be easily dryed into dust , when they are brused out of the huske that encloseth them . And in euery parcell of this dust , the nature of the whole resideth ; as it were contracted into a small quantity ; for the iuice which was first in the button , and had passed from the roote through the manifold varieties of the diuers partes of the plant , and had suffered much concoction , partly from the sunne and partly from the inward heate imprisoned in that harder part of the fruite ; is by these passages , strainings , and concoctions , become att the length to be like a tincture extracted out of the whole plant ; and is att the last dryed vp into a kind of magistery . This we call the seede : which is , of a fitt nature , by being buried in the earth and dissolued with humour , to renew and reciprocate the operation we haue thus described . And thus , you haue the formation of a Plant. But a sensiue creature , being compared to a plant , as a plant is to a mixed body ; 8 you can not but conceiue that he must be compounded as it were of many plantes , in like sort as a plant is of many mixed bodies . But so , that all the plants which concurre to make one animal , are of one kind of nature and cognation : and besides ; the matter , of which such diuersity is to be made , must of necessity be more humid and figurable , then that of an ordinary plant : and the artificer which worketh and mouldeth it , must be more actiue . Wherefore we must suppose that the masse , of which an animal is to be made , must be actually liquid : and the fire that worketh vpon it , must be so powerfull that of its owne nature , it may be able to conuert this liquide matter into such breathes and steames , as we see do vse to rise from water , when the sunne or fire worketh vpon it . Yet if the masse were altogether as liquide as water , it would vanish away by heate boyling it , and be dryed vp : therefore it must be of such a conuenient temper , that although in some of its partes it be fluide and apt to runne ; yet by others it must be held together ; as we see that vnctuous thinges for the most part are ; which will swell by heate , but not flye away . So then if we imagine a great heate to be imprisoned in such a liquour ; and that it seeketh by boyling , to breake out ; but that the solidenesse and viscousnesse of the substance will not permitt it to euaporate : it can not choose but comport it selfe in some such sort as we see butter or oyle in a frying panne ouer the fire , when it riseth in bubbles : but much more efficaciously ; for their body is not strong enough to keepe in the heate ; and therefore those bubbles fall againe ; whereas if it were , those bubbles would rise higher and higher , and stretch themselues longer and longer ( as when the soape boylers do boyle a strong vnctuous lye into soape ; ) and euery one of them would be as it were a litle brooke , whereof the channell would be the enclosing substance ; and the inward smoake that extendeth it , might be compared to the water of it : as when a glasse is blowne out by fire and ayre into a long figure . Now we may remember , how we haue said , where we treated of the production and resolution of mixed bodies , that there are two sortes of liquide substantiall partes , which by the operation of fire are sent out of the body it worketh vpon ; the watry , and the oyly partes . For though there appeare some times some very subtile and aethereall partes of a third kind ( which are the aquae ardentes , or burning spirits ; ) yet in such a close distilling of circulation as this is , they are not seuered by themselues , but do accompagny the rest ; and especially the watry partes : which are of a nature , that the rising Ethereall spirits easily mingle with , and extend themselues in it ; whereby the water becometh more efficacious , and the spirits lesse fugitiue . Of these liquide partes which the fire sendeth away , the watry ones are the first , as being the easiest to be raysed : the oyly partes , rise more difficultly ; and therefore do come last . And in the same manner it happeneth in this emission of brookes , the watry and oyly steames will each of them flye into different reserues ; and if there arriue vnto them , aboundance of their owne quality , each of them must make a substance of its owne nature by settling in a conuenient place , and by due concoction . Which substance after it is made and confirmed , if more humidity and heate do presse it , will againe break forth into other litle channels . But when the watry and oyly partes are boyled away , there remaine yet behind other more solide and fixed partes , and more strongly incorporated with fire then eyther of these : which yet can not drye vp into a fiery salt , because a continuall accessiō of humour keepeth them alwayes flowing : and so they become like a couldron of boyling fire . Which must propagate it selfe as wide as eyther of the others ; since the actiuity of it must needes be greater then theirs ( as being the source of motion vnto them ) and that there wanteth not humidity for it to extend it selfe by . And thus you see three rootes of three diuers plants , all in the same plant , proceeding by naturall resolution from one primitiue source . Whereof that which is most watry , is fittest to fabricate the body and common outside of the triformed plant ; since water is the most figurable principle that is in nature , and the most susceptible of multiplication ; and by its cold is easyest to be hardened , and therefore fittest to resist the iniuries of enemy bodies that may infest it . The oyly partes , are fittest for the continuance and solidity of the plant : for we see that viscosity and oylinesse , hold together the partes where they abound ; and they are slowly wasted by fire , but do conserue and are an aliment to the fire that consumeth them . The partes of the third kind , are fittest for the conseruation of heate : which though in them it be too violent ; yet it is necessary for working vpon other partes , and for mainetaining a due temper in them . And thus we haue armed our plant with three sortes of riuers or brookes to runne through him , with as many different streames ; the one of a gentle balsamike oyle ; an other , of streaming fire ; and the third of a connaturall and cooler water to irrigate and temper him . The streames of water , ( as we haue said ) must runne through the whole fabrike of this triformed plant : and because it is not a simple water , but warme in a good degree , and as it were a middle substance betwixt water and ayre ( by reason of the ardent volatile spiritt that is with it ) it is of a fitt nature to swell as ayre doth ; and yet withall to resist violence in a conuenient degree , as water doth . Therefore , if from its source , nature sendeth aboundance into any one part ; that part must swell and grow thicker and shorter ; and so , must be contracted that way which nature hath ordered it . Whence we perceiue a meanes , by which nature may draw any part of the outward fabrike , which way soeuer she is pleased by sett instruments for such an effect . But when there is no motion , or but litle in these pipes , the standing streame that is in a very litle , though long channell , must needes be troubled in its whole body , if any one part of it be pressed vpon , so as to receiue thereby any impression : and therefore , whatsoeuer is done vpon it , though att the very furthest end of it ; maketh a commotion and sendeth an impression vp to its very source . Which appearing by our former discourse to be the origine of particular and occasionall motions ; it is obuious to conceiue how it is apt to be moued and wrought by such an impression to sett on foote the beginning of any motion ; which by natures prouidence is conuenient for the plant , when such an impression is made vpon it . And thus you see this plant hath the vertue both of sense or feeling ; that is , of being moued and affected by externe obiects , lightly striking vpon it ; as also , of mouing it selfe , to or from such an obiect ; according as nature shall haue ordained . Which in summe is ; that this plant is a sensitiue creature , composed of three sources ; the heart , the braine , and the liuer : whose offspringes are the arteries , the nerues , and the veines ; which are filled with vitall spirits , with animal spirits , and with blood : and by these , the animal is heated , nourished , and made partaker of sense and motion . Now referring the particular motions of liuing creatures , to an other time : we may obserue that both kindes of them , as well vegetables as animals do agree in the nature of sustaining themselues in the three common actions of generation , nutrition , and augmentation ; which are the beginning , the progresse , and the conseruing of life . Vnto which three we may adde the not so much action as passion of death ; and of sicknesse or decay , which is the way to death . THE FOVRE AND TWENTIETH CHAPTER . A more particular suruay of the generation of Animals ; in which is discouered what part of the animal is first generated . TO beginne then with examining how liuing creatures are ingendered : 1 our maine question shall be ; whether they be framed entirely att once ; or successiuely , one part after an other ? And if this later way ; which part first ? Vpon the discussion of which , all that concerneth generation will be explicated , as much as concerneth our purpose in hand . To deduce this from its origine : we may remember how our Masters tell vs , that when any liuing creature is passed the heate of its augmentation or growing ; the superfluous nourishment settleth it selfe in some appoynted place of the body to serue for the production of some other . Now it is euident that this superfluity cometh from all partes of the body , and may be said to containe in it , after some sort , the perfection of the whole liuing creature . Be it how it will , it is manifest that the liuing creature is made , of this superfluous moysture of the parent : which according to the opinion of some , being compounded of seuerall partes deriued from the seuerall limbes of the parent ; those partes when they come to be fermented in conuenient heate and moysture , do take their posture , and situation , according to the posture and disposition of partes that the liuing creature had , from whence they issued : and then they growing dayly greater and solider , ( the effects of moysture and of heate ; ) do att the length become such a creature as that was , from whence they had their origine . Which , an accident that I remember , seemeth much to confirme . It was of a catt that had its tayle cutt of when it was very yong : which catt happening afterwardes to haue yong ones , halfe the kittlinges proued without tayles , and the other halfe had them in an ordinary manner ; as if nature could supply but on the partners side , not on both . And an other particular that I saw when I was att Argiers , maketh to this purpose , which was , of a woman that hauing two thumbes vpon the left hand ; foure daugthers that she had , did all resemble her in the same accident , and so did a litle child , a girle of her eldest daugthers ; but none of her sonnes . Whiles I was there I had a particular curiosity to see them all : and though it be not easily permitted vnto Christians to speake familiarly with Mahometan women ; yet the condition I was in there , and the ciuility of the Bassha , gaue me the opportunity of full view and discourse with them : and the old woman told me , that her mother and Grandmother had beene in the same manner . But for them , it resteth vpon her creditt : the others I saw my self . 2 But the opinion which these accidents seeme to support ; though att the first view it seemeth smoothly to satisfy our inquiry , and fairely to compasse the making of a liuing creature : yet looking further into it , we shall find it fall exceeding short of its promising ; and meete with such difficulties , as it can not ouercome . For first , lett vs cast about how this compound of seuerall partes , that serueth for the generation of a new liuing creature , can be gathered from euery part and member of the parent ; so to carry with it in litle the complete nature of it . The meaning hereof must be , that this superfluous aliment , eyther passeth through all and euery litle part and particle of the parents body , and in its passage receiueth something from them : or else , that it receiueth only from all similar and great partes . The former seemeth impossible , for how can one imagine that such iuice should circulate the whole body of an animall , and visit euery atome of it , and retire to the reserue where it is kept for generatiō ; and no part of it remaine absolutely hehind , sticking to the flesh or bones that it bedeaweth ; but that still some part returneth backe from euery part of the animall ? Besides ; consider how those partes that are most remote from the channels which conuey this iuice ; when they are fuller of nourishment then they neede , the iuice which ouerfloweth from them , cometh to the next part , and settling there and seruing it for its due nourishment , driueth backe into the channell , that which was betwixt the channell and it selfe : so that here , there is no returne att all from some of the remote pattes ; and much of that iuice which is reiected , neuer went farre from the channell it selfe . We may therefore safely conclude , that it is impossible , euery litle part of the whole body should remitt something impregnated and imbued with the nature of it . But then you may peraduenture say that euery similar part doth . If so I would aske , how it is possible that by fermentation only , euery part should regularly goe to a determinate place , to make that kind of animal ; in which , euery similar part is diffused to so great an extent ? How should the nature of flesh , here become broad , there round , and take iust the figure of the part it is to couer ? How should a bone , here be hollow , there be blady , and in an other part take the forme of a ribbe , and those many figures which we see of bones ? And the like we might aske of euery other similar part , as of the veines and the rest . Againe ; seeing it must of necessity happen , that att one time more is remitted from one part then from an other ; how cometh it to passe , that in the collection the due proportion of nature is so punctually obserued ? Shall we say that this is done by some cunning artificer whose worke it is to sett all these partes in their due posture ; which Aristotele attributeth to the seede of the Male ? But this is impossible ; for all this diuersity of worke , is to be done att one time , and in the same occasions : which can no more be effected by one agent , then multiplicity can immediately proceed from vnity . But besides that there can be no Agent to dispose of the part●s when they are gathered ; it is euident that a sensitiue creature may be made without any such gathering of partes beforehand from an other of the same kind : for else how could vermine breed out of liuing bodies , or out of corruption ? How could ratts come to fill shippes , into which neuer any were brought ? How could froggs be ingendred in the ayre ? Eeles of deewy turfes , or of mudde ? Toades of duckes ? Fish , of hernes ? And the like . To the same purpose ; when one species or kind of animal is changed into an other ; as when a catarpiller or a silkeworme becometh a flye ; it is manifest that there can be no such precedent collection of partes . And therefore , 3 there is no remedy ; but we must seeke out some other meanes and course of generation , thē this . Vnto which we may be ledd , by considering how a liuing creature is nourished and augmented : for why should not the partes be made in generation of a matter like to that which maketh thē in nutritiō ? If they be augmēted by one kind of iuice that after seuerall changes , turneth att the length into flesh and bone ; and into euery sort of mixed body or similar part , whereof the sensitiue creature is compounded ; and that ioyneth it selfe to what it findeth already made , why should not the same iuice , with the same progresse of heate and moysture , and other due temperamēts ; be conuerted att the first into flesh and bone though none be formerly there to ioyne it selfe vnto ? Lett vs then conclude that the iuice which serueth for nourishmēt of the animal , being more then is requisite for that seruice ; the superfluous part of it , is drained from the rest , and is reserued in a place fitt for it : where by litle and litle through digestion , it gaineth strength and vigour and spirits to it selfe , and becometh an homogeneall body , such as other simple compoundes are ; which by other degrees of heate and moysture , is changed into an other kind of substance : and that againe ; by other temperaments , into an other . And thus ; by the course of nature , and by passing successiuely many degrees of temper , and by receiuing a totall change in euery one of them ; att the length an animal is made of such iuice as afterwardes serueth to nourish him . 4 But to bring this to passe a shorter way , and with greater facility ; some haue beene of opimon , that all similar thinges of whatsoeuer substance , are vndiscernably mixed in euery thing that is : and that to the making of any body out of any thing ; there is no more required but to gather together those partes which are of that kind , and to seperate , and cast away from them , all those which are of a nature differing from them . But this speculation will appeare a very ayry and needelesse one , if we consider into how many seuerall substances the same species of a thing may be immediately changed ; or rather , how many seuerall substances may be encreased immediately from seuerall equall indiuiduals of the same thing ; and then take an account how much of each indiuiduall is gone into each substance which it hath so encreased . For if wee summe vp the quantities that in the seuerall substances are thereby encreased ; we shall find that they do very much exceed the whole quantity of any one of the indiuiduals ; which should not be if the supposition were true ; for euery indiuiduall shonld be but one totall made vp of the seuerall different similar partes , which encrease the seuerall substances , that extract out of them what is of their owne nature . This will be better vnderstood by an example : suppose that a man , a horse , a cowe , a sheepe , and 500 more seuerall species of liuing creatures , should make a meale of lettuce : to auoyde all perplexity in conceiuing the argument , lett vs allow that euery one did eate a pound ; and lett vs conceiue an other pound of this herbe to be burned ; as much to be putrifyed vnder a Cabage roote ; and the like vnder 500 plantes more of diuers species . Then cast how much of euery pound of lettuce is turned into the substances that are made of them , or that are encreased by them ; as , how much ashes , one pound hath made ; how much water hath beene distilled out of an other pound ; how much a man hath beene encreased by a third ; how much a horse by a fourth ; how much earth by the putrefaction of a fifth pound , how much a cabage hath beene encreased by a sixth : and so goe ouer all the poundes that haue beene turned into substances of different specieses ( which may be multiplyed as much as you please . ) And when you haue summed vp all these seuerall quantities , you will find them farre to exceed the quantity of one pound : which it would not do , if euery pound of lettuce were made vp of seuerall different similar partes actually in it , that are extracted by different substances of the natures of those partes ; and that no substance could be encreased by it , vnlesse partes of its nature were originally in the lettuce . On the other side , 5 if we but cast our eye backe vpon the principles we haue layed where we discourse of the composition of bodies , we shall discerne how this worke of changing one thing into an other ; eyther in nutrition , in augmentation , or in generation ; will appeare not only possible , but easy to be effected . For out of them , it is made euident how the seuerall varieties of solide and liquide bodies ; all differences of naturall qualities , all consistences , and whatsoeuer else belongeth to similar bodies ; resulteth out of the pure and single mixture of rarity and density ; so that to make all such varieties as are necessary , there is no neede of mingling , or of seperating any other kindes of partes : but only an art or power to mingle in due manner , plaine rare and dense bodies one with an other . Which very action and none other ( but with excellent methode and order , such as becometh the great Architect that hath designed it ) is performed in the generation of a liuing creature : which is made of a substance , att the first , farre vnlike what it afterwardes groweth to be . If we looke vpon this change in grosse , and consider but the two extremes ( to witt , the first substance , of which a liuing creature is made ; and it selfe in its full perfection ) I confesse , it may well seeme incredible how so excellent a creature can deriue its origine from so meane a principle , and so farre remote and differing from what it groweth to be . But if we examine it in retayle , and go along anatomising it in euery steppe and degree that it changeth by ; we shall find , that euery immediate change is ●o neere , and so palpably to be made by the concurrent causes of the matter prepared ; as we must conclude , it can not possibly become any other thing then iust what it doth become . Take a beane , or any other seede , and putt it into the earth , and lett water fall vpon it ; can it then choose but that the beane must swell ? The beane swelling , can it choose but breake the skinne ? The skinne broken can it choose ( by reason of the heate that is in it ) but push out more matter , and do that action which we may call germinating ? Can these germes choose but pierce the earth in small stringes , as they are able to make their way ? Can these stringes choose but be hardened , by the compression of the earth , and by their owne nature , they being the heauyest partes of the fermented beane ? And can all this be any thing else but a roote ? Afterwardes the heate that is in the roote , mingling it selfe with more moysture , and according to its nature , springing vpwardes ; will it not follow necessarily , that a tender greene substance twhich we call a budd , or leafe ) must appeare a litle aboue the earth ; since ( endernesse , greenenesse , and ascent , are the effects of those two principles , heate and moysture ? And must not this greene substance change from what it was att the first , by the sunne and ayre working vpon it , as it groweth higher ; till att the length it hardeneth into a stalke ? All this while , the heate in the roote sublimeth vp more moysture , which maketh the stalke att the first grow ranke and encrease in length . But when the more volatile part of that warme iuice , is sufficiently depured and sublimed , will it not attempt to thrust it selfe out beyond the stalke with much vigour and smartnesse ? And as soone as it meeteth with the cold ayre in its eruption , will it not be stopped and thickned ? And new partes flocking still from the roote , must they not clogge that issue , and grow into a button , which will be a budd ? This budde being hardened att the sides , by the same causes which hardened the stalke , and all the while the inward heate still streaming vp , and not enduring to be long enclosed , ( especially when by its being stopped , it multiplyeth it selfe ) will it not follow necessarily that the tender budde must cleaue , and giue way to that spirituall iuice ; which being purer then the rest ( through its great sublimation ) sheweth it selfe in a purer and nobler substance then any that is yet made ; and so becometh a flower ? From hence , if we proceed as we haue begunne , and do weigh all circumstances ; we shall see euidently , that an other substance must needes succeed the flower , which must be hollow and containe a fruite in it : and that this fruite must grow bigger and harder . And so , to the last periode of the generation of new beanes . Thus by drawing the thridde carefully along through your fingers , and staying att euery knott to examine how it is tyed ; you see that this difficult progresse of the generation of liuing creatures , is obuious enough to be comprehended ; and that the steppes of it are possible to be sett downe ; if one would but take the paines and afford the time that is necessary ( lesse then that Philosopher , who for so many yeares gaue himselfe wholy vp to the single obseruing of the nature of bees ) to note diligently all the circumstances in euery change of it . In euery one of which the thing that was , becometh absolutely a new thing ; and is endewed with new properties and qualities different from those it had before , as Physitians from their certaine experience , do assure vs. And yet euery change is such , as in the ordinary and generall course of nature ( wherein nothing is to be considered , but the necessary effects following out of such Agents working vpon such patients , in such circumstances ) it is impossible that any other thing should be made of the precedent , but that which is immediately , subsequent vnto it . Now if all this orderly succession of mutations be necessarily made in a beane , by force of sundry circumstances and externall accidents ; why may it not be conceiued that the like is also done in sensible creatures ; but in a more perfect manner , they being perfecter substances ? Surely the progresse we haue sett downe is much more reasonable , then to conceiue that in the meale of the beane , are contained in litle , seuerall similar substances ; as , of a roote , of a leafe , a stalke , a flower , a codde , fruite , and the rest ; and that euery one of these , being from the first still the same that they shall be afterwardes , do but sucke in , more moysture from the earth , to swell and enlarge themselues in quantity . Or , that in the seede of the male , there is already in act , the substance of flesh , of bone , of sinewes , of veines , and the rest of those seuerall similar partes which are found in the body of an animall ; and that they are but extended to their due magnitude , by the humidity drawne from the mother , without receiuing any substantiall mutation from what they were originally in the seede . Lett vs then confidently conclude , that all generation is made of a fitting , but remote , homogeneall compounded substance : vpon which , outward Agents working in the due course of nature , do change it into an other substance , quite different from the first , and do make it lesse homogeneall then the first was . And other circumstances and agents , do change this second into a thirde ; that thirde , into a fourth ; and so onwardes , by successiue mutations ( that still make euery new thing become lesse homogeneall , then the former was , according to the nature of heate , mingling more and more different bodies together ) vntill that substance be produced , which we consider in the periode of all these mutations . And this , is euident out of many experiences : as for example in trees ; the barke which is opposed to the north wind , is harder and thicker then the contrary side which is opposed to the south , and a great difference will appeare in the graine of the wood ; euen so much , that skilfull people , will by feeling and seeing a round piece of the wood after the tree is felled , tell you in what situation it grew , and which way each side of that peece looked . And Iosephus Acosta writeth of a tree in America , that on the one side being situated towardes great hills , and on the other being exposed to the hoat sunne ; the one halfe of it flourisheth att one time of the yeare , and the other halfe att the opposite season . And some such like may be the cause of the strāge effects we sometimes see of trees , flourishing or bearing leafes att an vnseasonable time of the yeare ; as in particular , in the famous oake in the Newforest ; and in some others in our Iland : in which peraduenture the soyle they grow in , may do the same effect , as the windes and sunne did in the tree that Acosta maketh mention of . For we dayly see how some soyles are so powerfull ouer some kind of corne , that they will change the very nature of it ; so that , you shall reape oates or rye , after you haue sowen wheate there . Which sheweth euidently that since the outward circumstances can make the partes or the whole of any substance , become different from what they were att the first ; generation is not made by aggregation of like partes to presupposed like ones : nor by a specificall worker within ; but by the compounding of a seminary matter , with the iuice which accreweth to it from without , and with the steames of circumstant bodies ; which by an ordinary course of nature , are regularly imbibed in it by degrees ; and which att euery degree , do change it into a different thing , such an one as is capable to result out of the present compound , 6 ( as we haue said before ) vntill it arriue to its full perfection . Which yet is not the vtmost periode of natures changes ; for from that ; for example , from corne or an animal , it carryeth it on ( still changing it ) to be meale or a cadauer : from thence to be bread or durte : after that to be bloud or grasse . And so , still turning about her wheele ( which suffereth nothing to remaine long in the state it is in ) she changeth all substances from one into an other . And by reiterated reuolutions , maketh in time euery thing of euery thing : as when of mudde she maketh tadpoles , and frogges , of them ; and afterwardes , mudde againe of the frogges : or when she runneth a like progresse ; from earth to wormes ; and from them , to flyes ; and the like : so changing one animal into such an other ; as in the next precedent steppe , the matter in those circumstances is capable of being changed into ; or rather ( to say better ) must necessarily be changed into . To confirme this by experience ; I haue beene assured , by one who was very exact in noting such thinges ; that he once obserued in Spaine , in the spring season , how a sticke lying in a moyst place , grew in tract of time to be most of it a rotten durty matter ; and that att the durty end of the sticke , there began a rude head to be formed of it by litle and litle ; and after a while some litle legges began to discouer themselues neere this vnpolished head , which dayly grew more and more distinctly shaped . And then , for a pretty while ( for it was in a place where he had the conueniencye , to obserue dayly the progresse of it , and no body came neere to stirre it in the whole course of it ) he could discerne where it ceased to be a body of a liuing creature , and where it began to be dead stiche or durt ; all in one continuate quantity or body . But euery day the body grew longer and longer , and more legges appeared , till att the length , when he saw the animal almost finished , and neere seperating it selfe from the rest of the sticke , he stayed then by it , and saw it creepe away in a catarpillar , leauing the sticke and durt , as much wanting of its first length , as the wormes body tooke vp . Peraduenture the greatest part of such creatures maketh their way by such steppes into the world . But to be able to obserue their progresse thus distinctly as this Gentleman did , happeneth not frequently . 7 Therefore , to satisfy our selues herein it were well we made our remarkes in some creatures that might be continually in our power to obserue in them the course of nature euery day and houre . Sir Ihon Heydon , the Lieutenant of his Maiesties ordinance ( that generous and knowing Gentleman ; and consummate souldier both in theory and practise ) was the first that instructed me how to do this , by meanes of a furnace so made as to imitate the warmeth of a sitting henne . In which you may lay seuerall egges to hatch ; and by breaking them at seuerall ages you may distinctly obserue euery hourely mutation in them , if you please . The first will bee , that on one side you shall find a great resplendent clearnesse in the white . After a while , a litle spott of red matter like bload , will appeare in the middest of that clearnesse fastened to the yolke : which will haue a motion of opening and shutting ; so as sometimes you will see it , and straight againe it will vanish from your sight ; and indeede att the first it is so litle , that you can not see it , but by the motion of it ; for att euery pulse , as it openeth , you may see it , and immediately againe , it shutteth in such sort , as it is not to be discerned . Frō this red specke , after a while there will streame out , a number of litle ( almost imperceptible ) red veines . Att the end of some of which , in time there will be gathered together , a knotte of matter which by litle and litle , will take the forme of a head ; and you will ere long beginne to discerne eyes and a beake in it . All this while the first red spott of blood , groweth bigger and solider : till att the length , it becometh a fleshy substance ; and by its figure , may easily be discerned to be the hart : which as yet hath no other enclosure but the substance of the egge . But by litle and litle the rest of the body of an animal is framed out of those red veines which streame out all aboute from the hart . And in processe of time , that body incloseth the heart within it by the chest , which groweth ouer on both sides , and in the end meeteth , and closeth it selfe fast together . After which this litle creature soone filleth the shell , by conuerting into seuerall partes of itselfe all the substance of the egge . And then growing weary of so straight an habitation , it breaketh prison , and cometh out , a perfectly formed chicken . In like manner : in other creatures ; which in latin are called Viuipara ( because their yong ones are quicke in their mothers wombe ) we haue , by the relation of that learned and exact searcher into nature , Doctor Haruey : that the seede of the male after his accoupling with the female , doth not remaine in her wombe in any sensible bulke : but ( as it seemeth ) euaporateth and incorporateth it selfe , eyther into the body of the wombe , or rather into some more interior part , as into the seminary vessells . Which being a solide substance , much resembling the nature of the females seede , is likely to sucke vp , by the mediation of the females seede , the male seede incorporated with it , and by incorporation , turned ( as it were ) into a vapour : in such sort as we haue formerly explicated how the body of a scorpion or viper , draweth the poyson out of a wound . And after a certaine time ( Doctor Haruey noted the space of sixe weekes or two months in does or hindes ) these seedes distill againe into the wombe ; and by litle and litle do clarify in the middest , and a litle red specke appeareth in the center of the bright clearnesse : as we said before of the egge . But we should be too blame to leaue our Reader without clearing that difficulty , 8 which can not , choose but haue sprung vp in his thoughts , by occasion of the relations we made att the entrance into this point concerning the catte whose kittlinges were halfe with tayles , and halfe without : and the womans daughters att Argires , that had as well as their mother excrescences vpon their left thumbes , imitating an other lesser thumbe : and the like effects whensouer they happen , which they do frequently enough . Lett him therefore remember , how we haue determined that generation is made of the bloud , which being dispersed into all the partes of the body to irrigate euery one of them ; and to conuey fitting spirits into them frō their source or shoppe where they are forged ; so much of it as is superaboundant to the nourishing of those partes is sent backe againe to the hart to recouer the warmeth and spirits it hath lost by so long a iourney . By which perpetuall course of a continued circulation , it is euident that the bloud in running thus through all the partes of the body must needes receiue some particular concoction or impression from euery one of them . And by consequence , if there be any specificall vertue in one part which is not in an other , then the bloud returning from thence must be endewed with the vertue of that part . And the purest part of this bloud , being extracted like a quintessence out of the whole masse , is reserued in conuenient receptacles or vessels till there be vse of it : and is the matter or seede , of which a new animal is to be made ; in whom , will appeare the effect of all the specificall vertues drawne by the bloud in its iterated courses , by its circular motion , through all the seuerall partes of the parents body . Whence it followeth , that if any part be wanting in the body whereof this seede is made , or be superaboundant in it ; whose vertue is not in the rest of the body , or whose superaboundance is not allayed by the rest of the body ; the vertue of that part , can not be in the bloud , or will be too strong in the blood , and by consequence , it can not be at all , or it will be , too much in the seede . And the effect proceeding from the seede , that is , the yong animal will come into the world sauouring of that origine ; vnlesse the mothers seede , do supply or temper , what the fathers was defectiue or superaboundant in ; or contrariwise the fathers do correct the errors of the mothers . 9 But peraduenture the Reader will tell vs , that such a specificall vertue can not be gotten by concoction of the bloud , or by any pretended impression in it ; vnlesse some litle particles of the nourished part do remaine in the bloud , and returne backe with it according to that maxime of Geber : Quod non ingreditur , non immutat ; no body can change an other , vnlesse it enter into it , and mixing it selfe with it do become one with it . And that so in effect , by this explication we fall backe into the opinion which we reiected . To this I answere , that the difference is very great betweene that opinion and ours ; as will appeare euidently , if you obserue the two following assertions of theirs . First , they affirme that a liuing creature is made meerely by the assembling together of similar partes , which were hidden in those bodies from whence they are extracted in generation : whereas we say that bloud coming to a part to irrigate it , is by its passage through it , and some litle stay in it , and by its frequent returnes thither , att the length transmuted into the nature of that part : and thereby the specificall vertues of euery part , do grow greater , and are more diffused and extended . Secondly , they say that the embroyn is actually formed in the seede , though in such litle partes as it can not be discerned , vntill each part haue enlarged and encreased it selfe , by drawing vnto it from the circumstant bodies more substance of their owne nature . But we say , that there is one homogeneall substance ; made of the bloud , which hath beene in all partes of the body ; and this is the seede : which containeth not in it , any figure of the animal from which it is refined , or of the animal into which it hath a capacity to be turned ( by the addition of other substances ) though it haue in it the vertues of all the partes it hath often runne through . By which terme of specifike vertues , I hope we haue said enough in sundry places of this discourse to keepe men from conceiuing that we do meane any such vnconceiueable quality , as moderne Philosophers too frequently talke of , when they know not what they say or think , nor can giue any account of . But that it is such degrees and such numbers , of rare and dense partes mingled together , as constitute a mixed body of such a temper and nature : which degrees and proportions of rare and dense partes and their mixture together , and in corporating into one homogeneall substance , is the effect resulting from the operations of the exteriour agent , that cutteth , imbibeth , kneadeth , and boyleth it to such a temper : which exteriour agent in this case , is each seuerall part of the animals body , that this iuice or bloud runneth through ; and that hath a particular temper belonging to it , resulting out of such a proportion of rate and dense partes , as we haue euen now spoken of ; and can no more be withheld from communicating its temper to the bloud that first soaketh into it , and soone after drayneth away againe from it ( according as other succeeding partes of bloud driue it on ; ) then a minerall channell can choose , but communicate its vertue vnto a streame of water that runneth through it , and is continually grating of some of the substance of the minerall earth , and dissoluing it into it selfe . But to goe on with our intended discourse . 10 The seede , thus imbued with the specificall vertues of all the seuerall partes of the parents body , meeting in a fitt receptacle the other partners seede ; and being there duly concocted , becometh first a hart : which hart in this tender beginning of a new animal containeth the seuerall vertues of all the partes that afterwardes will grow out of it , and be in the future animal ; in the same manner as the hart of a complete animal containeth in it the specifike vertues of all the seuerall partes of its owne body , by reason of the bloudes continuall resorting to it in a circle from all par●es of its body , and its being nourished by that iuice to supply the continuall consumption which the extreme heate of it must needes continually occasion in its owne substance ; whereby the hart becometh in a manner the compendium or abridgement of the whole animal . Now this hart in the growing Embryon , being of the nature of fire ▪ as on the one side it streameth out its hoat partes ; so on the other , it sucketh oyle or fewell to nourish it selfe out of the adiacent moist partes ▪ which matter aggregated vnto it , being sent abroad together with the other hoat partes that steame from it ; both of them together , do stay and settle as soone as they are out of the reach of that violent heate that would not permitt them to thicken or to rest . And there they grow into such a substance as is capable to be made of such a mixture , and are linked to the hart by some of those stringes that steame out from it ( for those steames do likewise harden , as we shewed more particularly when we discoursed of the tender stalkes of plantes ) and in a word , this becometh some other part of the animal . Which thus encreaseth by order , one part being made after an other , vntill the whole liuing creature be completely framed . So that now you see ; how mainely their opinion differeth from ours ; since they say that there is actually in the seede , a complete liuing creature : for what else is a liuing creature , but bones in such partes , nerues in such others , bloud and humors contained in such and such places , all , as in a liuing creature ? All which they say . But we make the seede to be nothing else , but one mixed body , of one homogeneall nature throughout ; consisting of such a multiplicity of rare and dense partes ; so ballanced and proportioned , in number and in magnitude of those partes ; which are euenly shuffled , and alike mingled in euery litle parcell of the whole substance : in such sort , that the operation of nature vpon this seede , may in a long time and with a dew processe , bring out such figures , situation , and qualities , ( as fluidity , consistence , drynesse , and the like ) which by much mixtion and consequent alteration , may in the end become such as constitute a liuing creature of such a kind . And thus it appeareth , that although other substances , and liquours , and steames are from time to time mingled with the seede , and then with the hart , and afterwardes with the other partes , as they grow on and encrease ; yet the maine vertue of the ensuing animal , is first in the seede and afterwardes in the hart . Whence the reason is euident , why both defects and excrescences , do passe sometimes from the parents to the children ; to witt , when nothing supplyeth the defect or correcteth the exorbitancy . Rather after this which we haue said , the difficulty will appeare greater , in that such accidents are not alwayes hereditary from the parents ; but happen only now and then , some rare times . But the same groundes we haue layed will likewise solue this obiection ; for seeing that the hart of the animal , from whence the seede receiueth its proper nature ( as we haue declared ) is impregnated with the specifike vertue of each seuerall part of the body ; it can not be doubted but that the hart will supply for any defect happened in any part , after it hath been imbued with that vertue , and is growne to a firmenesse , and vigorous consistence with that vertue moulded , and deepely imbibed into the very substance of it . And although the hart should be tincted from its first origine with an vndew vertue from some part ( as it seemeth to haue been in the mother of those daugthers that had two thumbes vpon one hand : ) yet it is not necessary that all the offspring of that parent should be formed after that modell ; for the other partners seede may be more efficacious , and predominate in the geniture , ouer the faulty seede of the other parent ; and then it will supply for , and correct , the others deuiation from the generall rule of nature . Which seemeth to be the case of that womans male children ; for in them , the fathers seede being strongest , all their fingers imitated the regularity of their fathers : whereas the daughters ( whose sexe implyeth that the fathers seede was lesse actiue ) carried vpon some of theirs , the resemblance of their mothers irregularity . And in confirmation of this doctrine , we dayly see that the children of parents , who haue any of their noble partes much and long distempered , whereby there must be a great distemper in the bloud ( which is made and concocted by their assistance ) do seldome faile of hauing strong inclinations to the distempers and diseases that eyther of their parents were violently subiect vnto . Scarce any father or mother dyeth of the consumption of the lunges , but their children inherite that disease in some measure : the like is of the stone ; the like of the gowte ; the like of diseases of the braine , and of sundry others ; when they infested the parents with any notable eminency . For the bloud coming continually to the hart from such ill affected partes by its circulation through the whole body must needes in processe of time alter , and change the temper of the hart : and then ; both the hart giueth a tainted impression to the bloud that must be boyled into seede ; and the partes themselues do communicate their debilities , and distempers vnto it : so that it is no wonder , if the seede do partake of such depraued qualities ; since it is a maxime among Physitians , that subsequent concoctions , can neuer amend or repaire the faultes of the precedent ones . Hauing waded thus farre into this matter ; and all experience agreeing that the whole animal is not formed att once : 11 I conceiue there can be no great difficulty in determining what parte of it is first generated : which we haue already said to be the hart ; but peraduenture the reader may expect some more particular and immediate proofe of it . It is euident that all the motions and changes , which we haue obserued in the egge and in the Doe , do proceed from heate : and it is as certaine that heate is greatest in the center of it ; from whence it disperseth it selfe to lesse and lesse . It must then necessarily follow , that the part in which heate doth most abound ; and which is the interiour fountaine of it , from whence ( as from a stocke of their owne ) all the other partes deriue theirs ; must be formed first and th● others successiuely after it , according as they partake more or lesse , of this heate ; which is the Architect that mouldeth and frameth them all . Vndoubtedly this can be none other , but the hart : whose motion and manner of working , euidently appeareth in the twinckling of the first red spotte ( which is the first change ) in the egge , and in the first matter of other liuing creatures . Yet I do not intend to say , that the hart is perfectly framed , and completely made vp , with all its partes and instruments , before any other part be begunne to be made : but only the most vertuous part ; and as it were the marrow of it ; which serueth as a shoppe or a hoat forge , to mould spirits in : from whence they are dispersed abroad to forme and nourish other partes that stand in neede of them to that effect . The shootings or litle red stringes that streame out from it , must surely be arteries ; through which , the bloud issuing from the hart , and there made and imbued with the nature of the seede , doth runne ; till encountring with fitt matter , it engrosseth it selfe into braine , liuer , lightes &c. From the braine cheifely groweth the marrow , and by consequent the bones containing it , ( which seeme to be originally , but the outward part of the marrow , baked and hardened into a strong cruste by the great heate that is kept in : ) as also the sinnewes ; which are the next principall bodies of strength , after the bones . The marrow being very hoat , dryeth the bones ; and yet with its actuall moysture , it humecteth and nourisheth them too , in some sort . The spirits that are sent from the braine , do the like to the sinewes . And lastly ; the arteries and veines by their bloud to cherish and bedew the flesh . And thus , the whole liuing creature is begunne , framed , and made vp . THE FIVE AND TWENTIETH CHAPTER ▪ How a Plant or Animal cometh to that figure it hath . 1 BVt before we goe any further , and search into the operations of this animall , a wonderfull effect calleth our consideration vnto it : which is how a plant or animal , cometh by the figure it hath , both in the whole and in euery part of it ? Aristotle after he had beaten his thoughts as farre as he could vpon this question , pronunced that this effect could not possibly be wrought by the vertue of the first qualites ; but that it sprung from a more diuine origine . And most of the contemplators of nature since him , do seeme to agree that no cause can be rendered of it ; but that it is to be referred meerely to the specificall nature of the thing . Neyther do we intend to derogate from eyther of these causes ; since that both diuine prouidence is eminently shewne in contriuing all circumstances necessary for this worke ; and likewise the first temperament that is in the seede , must needes be the principall immediate cause of this admirable effect . This latter then being supposed ▪ our labour and endeauour will be , to vnfold ( as farre as so weake and dimme eyes can reach ) the excellency and exactnesse of Gods prouidence , which can not be enough adored , when it is reflected vpon , and marked in the apt laying of adequate causes to produce such a figure out of such a mixture first layed . From them so artificially ranged , we shall see this miracle of nature to proceed ; and not from an immediate working of God or nature without conuenient and ordinary instruments to mediate and effect this configuration , through the force and vertue of their owne particular natures . Such a necessity to interest the cheife workeman att euery turne , in particular effects , would argue him of want of skill and prouidence , in the first laying of the foundations of his designed machine : he were an improuident clockemaker , that should haue cast his worke so , as when it were wound vp and going , it would require the masters hand att euery houre to make the hammer strike vpon the bell . Lett vs not then too familiarly , and irreuerently ingage the Almighty Architect his immediate handy worke in euery particular effect of nature ; Tali non est dignus vindice nodus . But lett vs take principles within our owne kenning ; 2 and consider how a body hath of its owne nature three dimensions , ( as Mathematicians vse to demonstrate : ) and that the variety which we see of figures in bodies , proceedeth out of the defect of some of these dimensions in proportion to the rest . As for example ; that a thing be in the forme of a square tablette ; is , for that the cause which gaue it length and breadth , could not also giue it thickenesse in the same proportion : for had it beene able to giue profundity as well as the other two , it had made a cube instead of a tablette . In like manner , the forme of a lamine , or very long square is occasioned by some accident which hindereth the cause from giuing breadth and thickenesse proportionable to the length . And so , other figures are made , by reason that their causes are somewayes bound to giue more of some dimension to one part then to an other . As for example ; when water falleth out of the skye , it hath all the litle corners or extancies of its body grated of by the ayre as it rouleth and tumbleth downe in it ; so that it becometh round ; and continueth in that forme , vntill that settling vpon some flatt body , as grasse or a leafe , it receiueth a litle plainenesse , to the proportion of its weight mastering the continuity of it . And therefore , if the droppe be great vpon that plaine body , it seemeth to be halfe a sphere , or some lesse portion of one : but if it be a litle droppe then the flatt part of it ( which is that next vnto the grasse ) is very litle and vndiscernable ▪ because it hath not weight enough to presse it much and spread it broad vpon the grasse ; and so the whole , seemeth in a manner to be a sphere : but if the externe causes had pressed vpon this droppe , only broadwayes and thickewayes ( as when a turner maketh a round pillar of a square one ) then it would haue proued a cylinder , nothing working vpon it to grate off any of its length , but only the corners of the breadth and thickenesse of it . And thus you see , how the fundamentall figures ( vpon which all the rest are grounded ) are contriued by nature ; not by the worke of any particular Agent that immediately imprinteth a determinate figure into a particular body , as though it wrought it there att once , according to a foreconceiued designe or intelligent ayme of producing such a figure in such a body : but by the concurrence of seuerall accidentall causes , that do all of them ioyne in bringing the body they file and worke vpon , into such a shape . Only we had like to haue forgotten the reason and cause of the concaue figure in some partes of plantes : which in the ordinary course of nature we shall find to grow from hence ; that a round outside being filled with some liquor which maketh it grow higher and higher , it happeneth that the succeeding causes do contract this liquor , and do harden the outside : and then , of necessity there must be a hollow cylinder remayning in lieu of the iuice which before did fill it . As we see euery day in corne , and in reedes , and in canes , and in the stalkes of many herbes : which whilst they are tender and in their first groweth , are full of iuice ; and become afterwardes hollow and drye . 3 But because this discourse , may peraduenture seeme too much in common : it will not be amisse to apply it to some particulars that seem● very strange . And first , lett vs examine how the rocking of concrete iuices ( which seemeth to be such an admirable mystery of nature ) is performed . Alume falleth downe in lumpes , saltpeter in long ycickles , and common salt in squares ; and this , not once , or sometimes now and then ; but alwayes constantly in the same order . The reason of these effects will easily be reduced out of what we haue said ▪ for if all three be dissolued in the same water , alume being the grossest falleth first and fastest : and being of an vnctuous nature , the first part which falleth doth not harden , till the second cometh to it ; whereby this second sticketh to the first and crusheth it downe ; and this is serued in the same manner by the third ; and so goeth on , one part squeezing an other , till what is vndermost grow hard enough to resist the weight of new falling partes ; or rather till no more do fall , but the liquor they were dissolued in , is deliuered of them all ; and then they harden in that figure they were compressed into . As for salt , which descendeth in the second place : that swimmeth first vpon the water ; and there , getteth its figure ; which must be equally long and broad , because the water is indifferent to those two positions ; but its thickenesse is not equall to its other two dimensions , by reason that before it can attaine to that thicknesse , it groweth too heauy to swimme any longer ; and after it is encreased to a certaine bulke , the weight of it carrieth it downe to the bottome of the water , and consequently it can encrease no more : for it encreaseth by the ioyning of litle partes vnto it as it swimmeth on the toppe of the water . The saltpeter falleth last : which being more difficult to be figured then the other two , because it is more dry then eyther of them ( as consisting chiefely of earthy and of fyry partes , ) is not equally encreased , neyther in all three , nor in two dimensions , but hath its length exceeding both its breadth and thicknesse : and its lightnesse , maketh it fall last , because it requireth least water to sustaine it . To giue the causes of the figures of diuers mixtes , and particularly of some pretious stones , ( which seeme to be cast by nature in exactest mouldes ) would oblige vs to enter into the particular manner of their generation : which were exceeding hard , if not impossible , for vs to do , by reason that Authors haue not left vs the circumstances vpon which we might ground our iudgement concerning them , so particularly described as were necessary ; nor our selues haue mett with the commodity of making such experiences , and of searching so into their beds as were requisite , to determine solidely the reasons of them . And indeede I conceiue that oftentimes the relations which others haue recorded of their generation , would rather misseleade then assist vs : since it is very familiar in many men , to magnify the exactenesse of nature in framing effects they fansye to themselues , when to make their wonder appeare more iust ; they will not fayle to sett of their story , with all aduantageous circumstances , and helpe out what wanteth a litle or cometh but neere the marke . But to come closer to our purpose ; that is , to the figures of liuing thinges ; 4 we see that rootes in the earth , are all of them figured almost in the same fashion : for the heate residing in the middest of them , pusheth euery way , and therevpon , some of them do become round , but others more long then round , according to the temper of the ground , or to the season of the yeare , or to the weather that happeneth : and this , not only in diuers kindes of rootes , but euē in seuerall of the same kinde . That part of the plant which mounteth vpwardes , is for the most part round and long ; the cause whereof is euident , for the iuice which is in the middle of it working vpwardes ( because the hardnesse of the barke will not lett it out att the sides ) and coming in more and more aboundance ( for the reasons we haue aboue deliuered ) encreaseth that part equally euery way but vpwardes ; and therefore , it must be equally thicke and broad , and consequently round : but the length will exceed eyther of the other dimensions ; because the iuice is driuen vp with a greater force and in more quantity then it is to the sides . Yet the broadnesse and thickenesse are not so exactly vniforme , but that they exceede a little more att the bottome then att the toppe ; which is occasioned partly by the contracting of the iuice into a narrower circuite the further it is from the source ; and partly by reason of the branches ; which shooting forth , do conuey away a great part of the iuice from the maine stocke . Now if we consider the matter well ; 5 we shall find , that what is done in the whole tree the very same is likewise done in euery litle leafe of it ; for a leafe consisteth of litle branches shooting out from one greater branch , which is in the middle : and againe , other lesser branches are deriued from those second branches : and so still lesser and lesser , till they weaue themselues into a close worke , as thicke as that which we see women vse to fill vp with silke or crewell , when in tenteworke they embroader leafes or flowers vpon canneuas : and this againe ; is couered and as it were glewed ouer , by the humour which sticking to these litle thriddes , stoppeth vp euery litle vacuity , and by the ayre is hardened into such a skinne as we see a leafe consisteth of . And thus it appeareth how an account may be giuen of the figure of the leafes , as well as of the figure of the maine body of the whole tree : the litle branches of the leafe , being proportionate in figure to the branches of the tree it selfe ( so that each leafe seemeth to be the tree in litle ; ) and the figure of the leafe depending of the course of these litle branches , so that if the greatest branch of the tree be much longer then the others , the leafe will be a long one : but if the lesser branches spread broadwayes ; the leafe will likewise be a broad one ; so farre , as euen to be notched att the outsides , round about it , in great or litle notches , according to the proportion of the trees branches . These leafes , when they first breake out , are foulded inwardes , in such sort as the smallnesse and roundnesse of the passage in the wood through which they issue , constrayneth them to be ; where neuerthelesse the drynesse of their partes , keepe them asunder ; so that one leafe doth not incorporate it selfe with an other : but as soone as they feele the heate of the sunne ( after they are broken out into liberty ) their tender branches by litle and litle grow more straight ; the concaue partes of them drawing more towardes the sunne , because he extracteth and sucketh their moysture from their hinder partes into their former , that are more exposed to his beames ; and thereby the hinder partes are contracted and grow shorter , and those before grow longer . Which if it be in excesse , maketh the leafe become crooked the contrary way ; as we see in diuers flowers , and in sundry leafes during the summers heate : wittenesse , the yuy , roses full blowne , tulipes , and all flowers in forme of bells ; and indeede all kindes of flowers whatsoeuer ; when the sunne hath wrought vpon them to that degree we speake of , and that their ioyning to their stalke , and the next partes thereunto , allow them scope to obey the impulse of those outward causes . And when any do vary from this rule ; we shall as plainely see other manifest causes producing those different effects , as now we do these working in this manner . As for fruites though we see that when they grow att liberty vpon the tree , they seeme to haue a particular figure alloted them by nature : yet in truth , it is the ordered series of naturall causes and not an intrinsecall formatiue vertue which breedeth this effect , as is euident by the great power which art hath to change their figures att pleasure ; whereof you may see examples enough in Campanella ; and euery curious gardner can furnish you with store . 6 Out of these , and such like principles a man that would make it his study with lesse trouble or tediousnesse , then that patient contemplator of one of natures litle workes ( the Bees ) whom we mentioned a while agone , might without all doubt trace the causes in the growing of an Embryon , till he discouered the reason of euery bones figure ; of euery notable hole or passage that is in them ; of the ligaments by which they are tyed together ; of the membranes that couer them ; and of all the other partes of the body . How , out of a first masse , that was soft , and had no such partes distinguishable in it , euery one of thē came to be formed , by contracting that masse in one place , by dilating it in an other , by moystening it in a third , by drying it here , hardening it there ; Vt his exordia primis , Omnia , & ipse tener hominis concreuerit orbis . till in the end this admirable machine and frame of mans body , was composed and fashioned vp by such litle and almost insensible steppes and degrees . Which when it is looked vpon in bulke , and entirely formed , seemeth impossible to haue beene made , and to haue sprung meerely out of these principle , without an Intelligence immediately working and moulding it att euery turne , from the beginning to the end . But withall , 7 we can not choose but breake out into an extasye of admiration and hymnes of prayse ( as great Galen did vpon the like occasion ) when we reuerently consider the infinite wisedome ; and deepe farrelooking prouidence of the allseeing Creator and orderer of the world , in so punctually adapting such a multitude and swarme of causes to produce by so long a progresse so wonderfull an effect : in the whole course of which , if any one , the very least of them all , went neuer so litle awry , the whole fabrike would be discomposed and changed from the nature it is designed vnto . Out of our short suruay of which ( answerable to our weake talents , and slender experience ) I persuade my selfe it appeareth euident enough , that to effect this worke of generation , there needeth not be supposed a forming vertue or Vis formatrix of an vnknowne power and operation , as those that consider thinges soddainely and but in grosse , do vse to putt . Yet , in discourse , for conueniency and shortenesse of expression we shall not quite banish that terme from all commerce with vs ; so that what we meane by it , be rightly vnderstood ; which is , the complexe , assemblement , or chayne of all the causes , that concurre to produce this effect ; as they are sett on foote , to this end by the great Architect and Moderator of them , God almighty , whose instrument nature is : that is , the same thing , or rather the same thinges so ordered as we haue declared , but expressed and comprised vnder an other name . THE SIX AND TWENTIETH CHAPTER . How motion beginneth in liuing creatures . And of the motion of the hart ; circulation of the bloud ; Nutrition ; Augmentation ; and corruption or death . 1 BVt we must not take our leaue of this subiect , vntill we haue examined , how motion beginneth in liuing thinges ; as well plants as sensitiue creatures . We can readily pitch vpon the part we are to make our obseruations in , for retriuing the origine of this primary motion : for hauing concluded that the rootes of plants , and the harts of animals are the partes of them , which are first made , and from which the forming vertue is deriued to all the rest , it were vnreasonable to seeke for their first motion any where else . But in what manner , and by what meanes , doth it beginne there ? For rootes , the difficulty is not great ; for the moysture of the earth , pressing vpon the seede , and soaking into it ; the hoat partes of it which were imprisoned in cold and dry ones , are thereby stirred vp and sett on worke : then they mingling themselues with that moysture , do ferment and distend the whole seede ; till making it open , and breake the skinne more iuice cometh in : which incorporating it selfe with the heate , those hoat and now moyst partes will not be contained in so narrow a roome as att the first ; but struggling to gett out on all sides , and striuing to enlarge thēselues ; they thrust forth litle partes : which , if they stay in the earth , do grow white and make the roote : but those which ascēd , and make their way into the ayre , being lesse compressed , and more full of heate and moysture , do turne greene : and as fast as they grow vp , new moysture coming to the roote , is sent vp through the pores of it : and this faileth not , vntill the heate of the roote it selfe doth faile . For it being the nature of heate to rarify and eleuate , there must of necessity be caused in the earth a kind of sucking in of moysture into the roote frō the next partes vnto it to fill those capacities which the dilating heate hath made that else would be empty , and to supply the roomes of those which the heate continually sendeth vpwardes : for the moysture of the roote , hath a continuity with that in the earth , and therefore , they adhere together ( as in a pumpe ; or rather , as in filtration ) and do follow one an other when any of them are in motion , and still the next must needes come in , and fill the roome , where it findeth an empty space immediate to it . The , like of which happeneth to the ayre when we breath ; for our lunges being like a bladder ; when we open them the ayre must needes come in , to fill that capacity which else would be empty : and when we shutt them againe ; as in a paire of bellowes we putt it out . This may suffice , 2 concerning the primary motion of rootes : but in that of the hart ; we shall find the matter not altogether so plaine Monsieur des Cartes following herein the steppes of the learned and ingenious Haruey , who hath inuented and teacheth that curious and excellent doctrine of the circulation of the bloud ; ( as indeede , what secret of nature can be hidden from so sharpe a witt , when he applyeth himselfe to penetrate into the bottome of it : ) explicateth the matter much after this sort . That the hart , within , in the substance of it , is like a hollow cauerne ; in whose bottome , were an hoat stone ; on which should droppe as much liquour as the fiery stone could blow into smoake ; and this smoake or steame , should be more then the caue could containe ; wherefore it must breake out ; which to do , it presseth on all sides to gett an issue or dore to lett it out : it findeth of two sortes ; but only , one kind of them , will serue it for this purpose ; for the one sort of these dores , openeth inwardes , the other , outwardes : which is the cause that the more it striueth to gett out , the faster it shutteth the doores of the first kinde ; but by the same meanes , it beateth backe the other dores ; and so getteth out . Now when it is gone quite out of this cauerne ; and consequently leaueth it to its naturall disposition ; whereas before it violently stretched it out ; and by doing so kept close the dores that open inwardes : then all the partes of it beginne to slacken ; and those dores giue way vnto new liquour to droppe in anew ; which the heate in the bottome of the hart , rarifyeth againe into smoake as before . And thus he conceiueth the motion of the hart to be made : taking the substance of it to be ( as I may say ) like vnto limber leather , which vpon the filling of it with bloud and steame , openeth and dilateth it selfe ; and att the going of it out , it shrinketh together like a bladder . But I doubt , 3 this explication will not go through the difficulty , for first both Galen and Doctor Haruey do sh●w , that as soone as the bloud is come into the hart , it contracteth it selfe : which agreeth not with Monsieur des Cartes his supposition ; for in his doctrine , there appeareth no cause why it should contract it selfe when it is full : but contrariwise , it should goe on dilating it selfe , vntill enough of the bloud which droppeth into the hart , were conuerted into steame , to force the dores open ▪ that so , it may gaine an issue thence , and a passage into the body . Next ; Monsieur des Cartes supposeth that the substance of the hart is like a bladder , which hath no motion of it selfe ; but openeth and shutteth , according as what is within it , stretcheth it out , or permitteth it to shrinke and fall together againe . Whereas , Doctor Haruey prooueth that when it is full , it compresseth it selfe by a quicke and strong motion , to expell that which is in it : and that when it is empty , it returneth to its naturall dilatation , figure and situation , by the ceasing of that agents working , which caused its motion . Whereby it appeareth to be of such a fibrous substance , as hath a proper motion of its owne . Thirdly ; I see not how this motion can be proportionall : for the hart must needes open and be dilated , much faster then it can be shutt and shrinke together ; there being no cause putt to shutt it and to bring it to its vtmost periode of shrinking ; other then the going out of the vapour , whereby it becometh empty : which vapour not being forced by any thing but by its owne inclination ; it may peraduenture , att the first when there is aboundance of it , swell and stretch the hart forcibly out ; but after the first impulse and breach of some part of it out of the cauerne that enclosed it ; there is nothing to driue out the rest , which must therefore steame very leisurely out . Fourthly ; what should hinder the bloud from coming in , before the hart be quite empty and shrunke to its lowest pitch ? For as soone as the vapour yeildeth within , new bloud may fall in from without ; and so keepe the hart continually dilated , without euer suffering it to be perfectly and completely shutt . Fifthly ; the hart of a viper layed vpon a plate in a warme place will beate 24 houres ; and much longer , if it be carefully taken out of its body , and the weather be warme and moyst : and it is cleare , that this is without successiō of bloud to cause the pulses of it . L●kewise , the seuered mēbers of liuing creatures , will stirre for some time after they are parted from their bodies : and in them , we can suspect no such cause of motion . Sixthly ; in Monsieur des Cartes his opinion , the hart should be hardest when it is fullest ; and the eruption of the steame out of it , should be strongest att the beginning : whereas experience sheweth , that it is softest when it is att the point of being full ; and hardest when it is att the point of being empty ; and the motion strongest , towardes the end . Seuenthly ; in Monsieur des Cartes his way , there is no agent or force strong enough to make bloud gush out of the hart : for if it be the steame only that openeth the dores , nothing but it will goe out ; and the bloud will still remaine behind , since it lyeth lower then the steame , and further from the issue that letteth it out : but Doctor Haruey findeth by experience ( and teacheth how to make this experience ) that when a wound is made in the hart , bloud will gush out by spurtes att euery shooting of the hart . And lastly ; if Monsieur des Cartes his supposition were true , the arteries would receiue nothing but steames ; whereas it is euident that the chiefe filler of them is bloud . 4 Therefore we must enquire after an other cause of this primary motion of a sensitiue creature , in the beatings of its hart . Wherein , we shall not be obliged to looke farre ; for seeing we find this motion and these pulsations , in the hart when it is seperated from the body : we may boldely and safely conclude , that it must of necessity be caused by something that is within the hart it selfe . And what can that be else , but heate or spirits imprisoned in a tough viscous bloud ; which it can not so presently breake through to gett out ; and yet can stirre within it , and lift it vp ? The like of which motion may be obserued , in the heauing vp , and sinking downe againe of loose moulde throwne into a pitte , into which much ordure hath been emptied . The same cause , of heate in the earth ▪ maketh mountaines and sandes to be cast vp in the very sea : so , in frying , when the panne is full of meate , the bubbles rise and fall att the edges : treacle , and such strong compounded substances ; whiles they ferment , do lift themselues vp , and sinke downe againe , after the same manner as the vipers hart doth : as also do the bubbles of barme , and muste of wine : and short endes of lute stringes baked in a iuicy pye , will att the opening of it mooue in such sort , as they who are ignorant of the feate will thinke there are magots in it : and a hoat loafe , in which quicke-syluer is enclosed , will not only moue thus ▪ but will also leape about , and skippe from one place to an other , like the head or limbe of an animal ( very full of spirits ) newly cutt off from its whole body . And that this is the true cause of the harts motion , appeareth euidently . First , because this vertue of mouing , is in euery part of the hart ; as you will plainely see if you cutt into seuerall pieces a hart , that conserueth its motion long after it is out of the animals belly ▪ for euery piece will moue ; as Doctor Haruey assureth vs by experience , and I my selfe haue often seene , vpon occasion of making the greate antidote , in which vipers harts is a principall ingredient . Secondly the same is seene in the auricles and the rest of the hart ; whose motions are seuerall ; though so neere together , that they can hardly be distinguished . Thirdly ; Doctor Haruey seemeth to affirme that the bloud which is in the eares of the hart , hath such a motion of it selfe , precedent to the motion of the eares it is in : and that this vertue remaineth in it for a litle space after the eares are dead . Fourthly ; in touching a hart which had newly left mouing , with his fingar wetted with warme spittle , it began to moue againe , as testifying that heate and moysture , made this motion . Fifthly ; if you touch the vipers hart ouer with vinegar , with spiritt of wine , with sharpe white wine , or with any piercing liquour ; it presently dyeth : for the acutenesse of such substances , pierceth through the viscous bloud , and maketh way for the heate to gett out . But this first mouer of an animal , must haue something from without to stirre it vp ; else , the heate would lye in it , as if it were dead ; and in time would become absolutely so . In egges , you see this exteriour mouer , is the warmeth of the henne hatching thē . And in Embryōs ; it is the warmeth of the mothers wombe . But when in either of them , the hart is cōpletely formed , and is enclosed in the brest ; much heate is likewise enclosed there , in all the partes neere about the hart ; partly made by the hart it selfe ; and partly caused by the outward heate , which helped also to make that in the hart : and then although the warmeth of the henne or of the mothers wombe , do forsake the hart ; yet this stirreth vp the natiue h●●te within the hart and keepeth it in motion , and maketh it feede still vpon now fewell , as fast as that which it worketh vpon decayeth . 5 But to expresse more particularly how this motion is effected ; we are to note , that the hart hath in the ventricles of it , three sortes of fibers : the first go long wayes or are straight ones , on the sides of the ventricles from the thicke basis of the hart , towardes the litle tippe or cone of it : the second , go crosse or roundwayes about the ventricles within the hart : and the third , are transuersall or thwart ones . Next we are to remember , that the hart is fixed to the body by its base ; and hangeth loose att the cone . Now then , the fibers being of the nature of such thinges as will swell and grow thicker by being moistened , and consequently shrinke vp in length and grow shorter , in proportion to their swelling thicker ( as you may obserue in a loosewrought hempen roape ) it must of necessity follow , that when the bloud falleth into the hart ( which is of a kind of spungye substance ) the fibers being therewith moystened , they will presently swell in roundnesse and shrinke in length . Next we are to note , that there is a double motion in the hart : the one of opening , which is called , Diastole ; the other , of shutting , which is termed Systole . And although Doctor Haruey seemeth to allow the opening of the hart to be no motion ; but rather a relenting from motion ; neuerthelesse ( me thinketh ) it is manifest , that it is not only a cōplete motion , but in a manner the greater motion of the two , though indeede the lesse sensible ; because it is performed by litle and litle ; for in it the hart is drawne by violence frō its naturall positiō ; which must be ( as it is of all heauy thinges ) that by which it approacheth most to the cēter of grauity ; and such a position we see it gaineth by the shutting of it . Now to declare how both these motions are effected , we are to consider how att the end of the systole the hart is voyded and cleansed of all the bloud that was in it ; whence it followeth , that the weight of the bloud which is in the auricles , pressing vpon the Valuulas or dores that open inwardes , maketh its way by litle and litle into the ventricles of the hart where it must necessarily swell the fibers ; and they being swelled must needes draw the hart into a roundish and capacious figure ; which the more it is done , the more bloud cometh in ; and with greater violence . The following effect of which must be , that the weight of the bloud ioyned to the weight of the hart it selfe , and particularly of the conus or tippe ( which is more solide and heauy in proportion to its quantity , then the rest of the hart ) must necessarily sett the hart into the naturall motion of descending according to its grauity : the which consequently , is performed by a liuely ierke , whereby it cometh to passe that the tippe of our hart , doth as it were spring vp towardes our brest : and the bloud is spurted out by other Voluulae ( that open outwardes ) which are aptly disposed to be opened vpon such a motion , and do conuey it to the arteries . In the course of which motion , we may note how the figure of our hart contributeth to its springing vp towardes our brest ; for the line of distance which is betweene the basis and the tippe being longer on that side which is towardes the backe , then on the other which is towardes the brest , ; it must happen that when the hart shutteth and straighteneth it selfe , and thereby extendeth it selfe to its length , the tippe will butte out forewardes towardes the brest . Against this doctrine of the motion , 6 and of the systole and diastole of the hart , it may be obiected , that beasts harts do not hang like a mans hart , straight downewardes ; but rather horizontally , and therefore this motion of grauity can not haue place in them : neuerthelesse , we are sure they beate , and do open and shutt , regularly . Besides , if there were no other cause but this of grauity for the motion of a mans hart , it would follow that one who were sett vpon his head or hung by his heeles , could not haue the motion of his hart : which , posture neuerthelesse , we see men remaine in for a pretty while , without any extreme preiudice . But these difficulties are easily answered ; for whether beasts harts do lye directly horizontally , or whether , the basis be fastened some what higher then the tippe reacheth , and so maketh their hart hang inclining downewardes ; still the motion of grauity hath its effect in them . As wee may perceiue in the hart of a viper lying vpon a plate , and in any other thing that of it selfe swelleth vp , and straight againe sinketh downe : in which we can not doubt , but that the grauity fighting against the heate , maketh the eleuated partes to fall , as the heate maketh them rise . And as for the latter ; it is euident that men can not stay long in that posture without violent accidents ; and in any litle while we see that the bloud cometh into their face and other partes which naturally are situated higher ; but by this position become lower then the hart : and much time is not required , to haue them quite disordered and suffocated ; the bloud passing through the hart with too much quickenesse , and not receiuing due concoction there ; and falling thence in too great aboundance into places that can not with conueniency entertayne it . But you will insist , and aske , whether in that posture the hart doth moue or no , and how ? And to speake by guesse in a thing I haue not yet made experiences enough to be throughly informed in ; I conceiue without any great scrupule that it doth moue . And that it happeneth thus ; that the hart hanging somwhat loose , must needes tūble ouer , and the tippe of it leane downewardes some way or other ; and so lye in part like the hart of a beast ; though not so conueniently accommodated : and then the heate which maketh the viscous bloud that is in the substance of the hart to ferment will not faile of raising it vp : wherevpon , the weight of that side of the hart , that is lifted vp , will presently presse it downe againe . And thus , by the alternatiue operations of these causes , the hart will be made to open , and shutt it selfe , as much as is necessary for admitting and thrusting out , that litle and disorderly coming bloud , which maketh its course through it , for that litle space wherein the man continueth in that position . 7 Now from these effects wrought in the hart by the moystening of the fibers ; two other effects do proceed : the one is , that the bloud is pushed out of euery corner of the hart with an impetuousnesse or velocity . The other is , that by this motion the spirits , which are in the ventricles of the hart , and in the bloud that is euen then heated there , are more and deeper pressed into the substance of the hart ; so that you see , the hart imbibeth fresh vigour , and is strengthned with new spirits , whiles it seemeth to reiect that which should strengthen it . Againe , two other effects follow this violent eiection of the bloud out of the hart . The one is , that for the present , the hart is entirely cleansed of all remainders of bloud none being permitted to fall backe to annoy it . The other is , that the hart finding it selfe dry ; the fibers do relent presently into their naturall positiō and extensiō , and the valuulae that open inwardes , fall flatt to the sides of the ventricles , and consequently , new bloud droppeth in . So that in conclusiō , we see , the motion of the hart , dependeth originally of its fibers irrigated by the bloud : and not from the force of the vapour as Monsieur des Cartes supposeth . This motion of the hart , driueth the bloud ( which is warmed and spiritualised , by being boyled in this furnace ) through due passages into the arteries , which frō thē runneth into the veines , and is a maine cause of making and nourishing other partes ; as the liuer , the lūgs , the braines , and whatsoeuer else dependeth of those veines and arteries through which the bloud goeth . Which being euer freshly heated , and receiuing the tincture of the harts nature by passing through the hart ; wheresoeuer it stayeth and curdleth , it groweth into a substance of a nature conformable to the hart , though euery one of such substances , be of exceeding different conditions in themselues , the very grossest excrements , not being excluded from some participation of that nature . But if you desire to follow the bloud all along euery steppe , in its progresse from the hart round about the body , till it returne backe againe to its center , Doctor Haruey who most acutely teacheth this doctrine , must be your guide . He will shew you how it issueth from the hart by the arteries ; from whence it goeth on warming the flesh , vntill it arriue some of the extremities of the body : and by then it is growne so coole ( by long absence from the fountaine of its heate ; and by euaporating its owne stocke of spirits , without any new supply ) that it hath neede of being warmed a new ; it findeth it selfe returned backe againe to the heart , and is there heated againe , which returne is made by the veines , as its going forwardes , is performed only by the arteries . And were it not for this continuall circulation of the bloud and this new heating it in its proper cauldron , the hart ; it could not be auoyded , but that the extreme partes of the body would soone grow cold and dye . For flesh , being of it selfe of a cold nature ( as is apparent in dead flesh ) and being kept warme , meerely by the bloud that bedeweth it ; and the bloud likewise being of a nature that soone groweth cold , and congealeath , vnlesse it be preserued in due temper by actuall heate working vpon it : how can we imagine that they two singly , without any other assistance , should keepe one an other warme ( especially in those partes , that are farre distant from the hart ) by only being together ? Surely , we must allow the bloud , ( which is a substance fitt for motion ) to haue recourse backe to the hart , ( where only it can be supplyed with new heate and spirits ) and from thence be driuen out againe by its pulses or stroakes ; which are his shuttinges . And as fast as it flyeth out , ( like a reeking thicke steame , which riseth from perfumed water falling vpon a heated panne ) that which is next before it , must fly yet further on , to make way for it ; and new arteriall blould still issuing forth att euery pulse , it must still driue on what issued thence the last precedent pulse , and that part must presse on what is next before it . And thus it fareth with the whole masse of blould ; which hauing no other course , but in the body , it must att length runne round , and by new vessels ( which are the veines ) returne backe vnto the place from whence it issued first : and by that time it cometh thither , it is growne coole and thicke , and needeth a vigorous restauration of spirits and a new rarifying ; that then , it may warme the flesh , it passeth againe through : without which it would soddainely grow stone cold ; as is manifest , if by tying or cutting the arteries , you intercept the blould , which is to nourish any part : for then that part , groweth presently cold and benummed . But referring the particulars of this doctrine vnto Doctor Haruey ( who hath both inuented and perfected it ) our taske in hand calleth vpon vs to declare in common the residue of motions that all liuing creatures agree in . 8 How generation is performed , we haue determined in the past discourse . Our next consideration then ought to be of Nutrition and Augmentation . Betweene which there is very litle difference in the nature of their action ; and the difference of their names is grounded more vpon the different result in the periode of them , then vpon the thing it selfe : as will by and by appeare . Thus then is the progresse of this matter : as soone as a liuing creature is formed , it endeauoureth straight to augment it selfe ; and employeth it selfe only about that ; the partes of it being yet too yong and tender ▪ to performe the other functions which nature hath● produced them for . That is to say ; the liuing creature , att its first production , is in such a state and condition as it is able to do nothing else , but ( by meanes of the greate heate that is in it ) to turne into its owne substance the aboundance of moysture that ouerfloweth it . They who are curious in this matter , do tell vs that the performance of this worke consisteth in fiue actions ; which they call , Attraction , Adhesion , Concoction , Assimilation and Vnition . The nature of attraction , we haue already declared when we explicated , how the hart and the roote sendeth iuice into the other partes of the animal or plant : for they abounding in themselues with inward heate , and besides that , much other circumstant heate working likewise vpon them ; it can not be otherwise , but that they must needes sucke and draw into them , the moysture that is about them . As for adhesion , the nature of that is likewise explicated , when we shewed , how such partes as are moyst , but especially aereall or oyly ones ( such as are made by the operation of a soft and continuall heate ) are catching and do easily sticke vnto any body they happen to touch : and how a litle part of moysture betweene two dry partes , ioyneth them together . Vpon which occasion , it is to be noted that partes of the same kind do ioyne best together : and therefore the pouder of glasse is vsed to cimēt broken glasse with all ( as we haue touched some where aboue : ) and the pouder of marble to ciment marble with ; and so of other bodies : in like manner , Alchymistes find no better expedient to extract a small proportion of siluer mixed with a great one of gold , then to putt more siluer to it ; nor any more effectuall way to gett out the hart , or tincture , or spirits of any thing they distill or make an extract of , then to infuse its owne flegme upon it , and to water it with that . Now whether the reason of this be , that continuity , because it is an vnity , must be firmest betweene parts that are most conformable to one an other , and consequently , are most one among th●mselues ; or whether it be for some other hidden cause , belongeth not to this place to discourse : but in fine so it is . And the adhesion is strongest of such partes as are most conformable to that which needeth encrease and nourishment ; and that is made vp by the other three actions . Of which , concoction is nothing else but a thickening of that iuice which already sticketh to any part of the animals body , by the good digestion that heate maketh in it . And assimilation , is the effect of concoction : for this iuice being vsed in the same manner , as the first iuice was , that made the part , wherevnto this is to be ioyned ; it can not choose but become like vnto it in substance . And then , there being no other substance betweene , it is of it selfe vnited vnto it without any further helpe . 9 Hitherto , this action belongeth to nutrition . But if on the one side , the heate and spirituality of the bloud ; and on the otherside the due temper and disposition of the part be such , as the bloud is greedily sucked into the part , which thereby swelleth to make roome for it , and will not lett it go away , but turneth it into a like substance as it selfe is ; and in greater quantity then what is consumed and decayeth continually by transpiration : then this action is called likewise augmentation Which Galen explicateth by a sport the boyes of Ionia vsed ; who were accustomed to fill a bladder with wind ; and when they could force no more into it , they would rubbe the bladder , and after rubbing of it , they found it capable of receiuing new breath : and so they would proceed on , vntill their bladder were as full as by vse they knew it could be made . Now ( saith he ) nature doth the like , by filling our flesh , and other partes with bloud ; that is to say , it stretcheth the fibers : but she hath ouer and aboue a power which the boyes had not ; namely to make the fibers as strong after they are stretched to their vtmost extension , as they were before they were extended : whence it happeneth that she can extend them againe , as well as att the first ; and this without end , as farre as concerneth that part . The reason whereof is , because she extendeth them by meanes of a liquour which is of the same nature , as that whereof they were made att the first : and from thence it followeth , that by concoction that liquour settleth in the partes of the fibers which haue most neede ; and so maketh those partes as great in the length they are extended vnto , as they were in their shortnesse , before they were drawne out . Whereby the whole part of the animal , wherein this happeneth , groweth greater : and the like being done in euery part , as well as in any one single one , the whole animal becometh bigger ; and is in such sort augmented . Out of all which discourse , 10 we may collect that in the essentiall composition of liuing creatures , there may peraduenture be a physicall possibility for them to continue alwayes without decay ; and so , become immortall , euen in their bodies , if all hurtfull accidents coming from without might be preuented . For seeing that a man , besides the encrease which he maketh of himselfe , can also impart vnto his children a vertue , by which they are able to do the like , and to giue againe vnto theirs as much as they receiued from their fathers : it is cleare , that what maketh him dye , is no more the want of any radicall power in him , to encrease or nourish himselfe ; then in fire , it is the want of power to burne , which maketh it goe out . But it must be some accidentall want , which Galen attributeth chiefely to the drynesse of our bones , and sinewes &c. as you may in him see more att large ; for drynesse , with density , alloweth not easy admittance vnto moysture : and therefore , it causeth the heate which is in the dry body , eyther to euaporate or to be extinguished : and want of heate , is that , from whence the failing of life proceedeth : which he thinketh can not be preuented by any art or industry . And herein , God hath expressed his great mercy and goodnesse towardes vs : for seeing that by the corruption of our owne nature , we are so immersed in flesh and bloud as we should for euer delight to wallow in their myre without raysing our thoughts att any time aboue that low and brutall condition : he hath engaged vs by a happy necessity , to thinke of and to prouide for a nobler and farre more excellent state of liuing that will neuer change or end . In pursuance of which ineuitable ordinance ; man ( as if he were growne weary and out of loue with this life ; and scorned any terme in his farme here , since he can not purchase the fee simple of it ) hasteneth on his death by his vnwary and rash vse of meates , which poyson his bloud : and then , his infected bloud passing through his whole body , must needes in like manner , taynt it all att once . For the redresse of which mischiefe , the assistance of Physike is made vse of : and that , passing likewise the same way purifyeth the bloud , and recouereth the corruption occasioned by the peccant humour ; or other whiles gathering it together , it thrusteth and carryeth out that euill guest by the passages contriued by nature to bisburden the body of vnprofitable or hurtfull superfluities . THE SEVEN AND TWENTIETH CHAPTER . Of the motions of sense ; and of the sensible qualities in generall ; and in particular of those which belong to Touch , Tast , and Smelling . 1 HAuing thus brought on the course of nature as high as liuing creatures ( whole chiefe specieses or diuision , is those that haue sense ) and hauing declared the operations which are common to the whole tribe of them , which includeth both plants and animals : it is now time we take a particular view of those , whose action , and passion , is the reason why that chiefe portion of life is termed sensitiue ; I meane the senses , and the qualities , by which the outward world cometh into the liuing creature , through his senses . Which when we shall haue gone through , we shall scarcely haue left any qualities among bodies , to pleade for a spirituall manner of being or working ; that is , for a selfe entity , and instantaneous operation : which kind of thinges and properties , vulgar Philosophy is very earnest to attribute vnto ou● senses : with what reason , and vpon what ground lett vs now consider . 2 These qualities are reduced to fiue seuerall heades ; answerable to so many different wayes , whereby we receiue notice of the bodies that are without vs. And accordingly , they constitute a like number of different senses : of euery one of which , we will discourse particularly , when we haue examined the natures of the qualities that effect them . But now , all the consideration we shall need to haue of them , is only this ; that it is manifest the organes in vs by which sensible qualities do worke vpon us , are corporeall , and are made of the like ingredients as the rest of our body is : and therefore , must of necessity be lyable to suffer euill and to receiue good ( in such sort as all other bodies do ) from those actiue qualities which make and marre all thinges within the limits of nature . By which termes of Euill and Good ; I meane , those effects that are ●uerse or conformable to the particular nature of any thing : and thereby do tend to the preseruation or destruction , of that Indiuiduall . Now we receiuing from our senses , the knowledge that we haue of thinges without vs ; do giue names vnto them according to the passions and affections , which those thinges cause in our senses : which being the same in all mankind ( as long as they are considered in cōmon , and that their effects are looked vpon in grosse ) all the world agreeth in one notion and in one name of the same thing ; for euery man liuing is affected by it , iust as his neighbour is , and as all men else in the world are . As for example ; heate or cold worketh the same feeling in euery man composed of flesh and bloud ; and therefore , whosoeuer should be asked of them , would returne the same answere , that they cause such and such effects in his sense , pleasing or displeasing to him , according to their degrees , and as they tend to the good or euill of his whole body . But if we descend to particulars , we shall find , that seuerall men of differing constitutions , do frame different notions of the same thinges , according as they are conformable or disagreeing to their natures : and accordingly they giue them different names . As when the same liquor is sweete to some mens taste ; which to an others appeareth bitter : one man taketh that for a purfume ; which to an other , is an offensiue smell : in the Turkesh bathes ; ( where there are many degrees of heate in diuers roomes , through all which the same person vseth to passe , and to stay a while in euery one of them , both att his entrance and going out , to season his body by degrees , for the contrary excesse he his going vnto ) that seemeth chilly cold att his returne ; which appeared melting hoat att his going in ; as I my selfe haue often made experience in those countries : beauty and louelinesse will shine to one man , in the same face , that will giue auersion to an other . All which proclaymeth , that the sensible qualities of bodies , are not any positiue reall thing , consisting in an indiuisible , and distinct from the body it selfe ; but are meerely the very body , as it affecteth our senses : which to discouer how they do it , must be our labour here . Lett vs therefore beginne , with considering the difference , that is betweene sensible and insensible creatures . These latter , do lye exposed the mercy of all outward agents that frō time to time ( by the cōtinuall motion which all thinges are in ) do come within distance of working vpon them : and they haue no power to remoue themselues from what is auerse to their nature ; nor to approach neerer vnto what comforteth it . But the others hauing within themselues a principle of motion ( as we haue already declared ) whensoeuer such effects are wrought vpon them , as vpon the others ; they are able , vpon their owne account and by their owne action , to remoue themselues from what beginneth to annoy them , and to come neerer vnto what they find a beginning of good by . These impressions , are made vpon those partes of vs , which we call the organes of our senses ; and by them , do giue vs seasonable aduertissements and knowledges whereby we may gouerne and order to the best aduantage , our litle charge of a body , according to the tune or warninges of change in the great circumstant body of the world , as farre as it may concerne ours . Which how it is done , and by what steppes it proceedeth , shall be in the following discourse layed open . Of this great machine that enuironneth vs , we who are but a small parcell , are not immediately concerned in euery part of it . It importeth not vs , for the conseruation of our body , to haue knowledg of other partes then such as are within the distance of working vpon vs : those only within whose sphere of actiuity we are planted , can offend or aduantage vs : and of them ; some are neere vs ; others , further from vs. Those that are next vnto vs ; we discerne ( according as they are qualifyed ) eyther by our touch , or by our tast , or by our smelling ; which three senses , do manifestly appeare to consist in a meere gradation of more or lesse grosse ; and their operations are leuelled to the three Elements that presse vpon vs ; earth , water , and ayre . By our other two senses ( our hearing and our seeing ) we haue notice of thinges further off : and the agents which worke vpon them , are of a more refined nature . 3 But we must treat of them all in particular : and that which we will beginne with , shall be the touch , as being the grossest of them , and that which conuerseth with none , but the most materiall and massye obiects . We see it dealeth with heauy consistent bodies ; and iudgeth of them by coniunction vnto them , and by immediate reception of something from them . And according to the diuers impressions they make in it ; it distinguisheth them by diuers names ; which ( as we said of the qualities of mixed bodies ) are generally reduced to certaine payres ; as hoat and cold , wett and drye , soft and hard , smooth and rough , thicke and thinne , and some others of the like nature ; which were needelesse to enumerate , since we pretend not to deliuer the science of them , but only to shew that they and their actions , are all corporeall . And this is sufficiently euident , by meere repeating but their very names ; for it is plaine , by what we haue already said ; that they are nothing else but certaine affections of quantity , arising out of different degrees of rarity and density compounded together . And it is manifest by experience , that our sense receiueth the very same impressions from them , which an other body doth ; for our body , or our sense will be heated by fire ; and will also be burned by it , if the heate be too great , as well as wood : it will be constipated by cold water , moystened by humide thinges , and dryed by dry bodies , in the same manner as any other body whatsoeuer ; likewise , it may in such sort as they , be wounded and haue its continuity broken by hard thinges ; be pleased and polished , by those that are soft and smooth ; be pressed by those that are thicke and heauy ; and be rubbed by those that are rugged &c. So that those masters , who will teach vs that the impressions vpon sense are made by spirituall or spiritelike thinges or qualities ; which they call intentionall specieses , must labour att two workes : the one to make it appeare that there are in nature such thinges as they would persuade vs ; the other to proue that these materiall actions we speake of are not able to performe those effects , for which the senses are giuen vnto liuing creatures . And vntill they haue done that , I conceiue we should be much too blame to admitt such thinges , as we neyther haue ground for in reason , nor can vnderstand what they are . And therefore , we must resolue to rest in this beliefe , which experience breedeth in vs : that these bodies worke vpon our senses no other wayes then by a corporeall operation ; and that such a one is sufficient for all the effects we see proceede from them : as in the processe of this discourse we shall more amply declare . The element immediately next to earth in grossenesse , 4 is water . And in it is the exercise of our tast , our mouth being perpetually wett within : by meanes of which moysture , our tongue receiueth into it , some litle partes of the substance which we chewe in our teeth , and which passeth ouer it . You may obserue how , if we take any herbe or fruite ; and hauing chopped or beatē it small , we thē putt it into a wooden dish of water and do squeese it a litle ; the iuice , communicating and mingling it selfe with ; the water , infecteth it with the tast of it selfe , and remaining a while in the bowle sinketh by litle and litle into the very pores of the wood : as is manifest , by its retaining a long time after , the tast and smell of that herbe . In like manner , nature hath taught vs , by chewing our meate , and by turning it into our mouthes and pressing it a litle ( that we may the more easily swallow it ) to imbue our spittle with such litle partes as easily diffuse themselues in water . And then our spittle being continuate to the moysture , which is within our tongue , ( in such sort as we declared of the moysture of the earth , that soaketh into the roote of a plant ) and particularly in the sinewes of it ; must of necessity affect those litle sensible stringes with the qualities which these petty bodies , mixed euery where with the moysture , are themselues imbued withall . And if you aske what motions or qualities these be : Physitians ( vnto whom it belongeth most particularly to looke into them ) will tell you , that some dilate the tongue more , and some lesse ; as if some of these litle bodies had an aereall , and others a watry disposition : and these two , they expresse by the names of sweete and fatty . That some , do contract and draw the tongue together ; as choaky and rough thinges do most ; and next to them , crabby and immature sharpenesse . That some do corrode and pierce the tongue ; as salt and soure thinges . That bitter thinges do search the outside of it , as if they swept it : and that other thinges , do as it were pricke it ; as spices and hoat drinkes . Now all these are sensible materiall thinges ; which admitt to be explicated clearely , by the varieties of rarity and density concurring to their compositions : and are so proportionable to such materiall instruments as we can not doubt but that they may be throughly declared by our former principles . The next element aboue water , 5 is ayre ; which our nosethrilles , being our instrument to sucke in , we can not doubt but what affecteth a man by his nose , must come vnto him in breath or ayre . And as humidity receiueth grosser and weightier partes ; so those which are more subtile and light , do rise vp into the ayre : and these we know attaine vnto this lightnesse , by the commixtion of fire , which is hoat and dry . And therefore , we can not doubt , but that the nature of smell is more or lesse tending to heate and drought : which is the cause that their commixtion with the braine , proueth comfortable vnto it ; because of its owne disposition it is vsually subiect to be too moyst and too cold . Whether there be any immediate instrument of this sense , to receiue the passion or effect , which by it , other bodies make vpon vs ; or whether the sense it selfe , be nothing but a passage of these exhalations and litle bodies vnto the braine , fittly accommodated to discerne , what is good , or hurtfull for it , and accordingly to moue the body to admitt or reiect them ; importeth not vs att present to determine : lett Physitians and Anatomistes resolue that question ; whiles it sufficeth vs to vnderstand , that the operations of bodies by odours vpon our sense , are performed by reall and solide partes of the whole substance ; which are truly materiall , though very litle , bodies ; and not by imaginary qualities . 6 And those bodies , when they proceed out of the same thinges that yield also tastiue particles , ( although without such materiall violence , and in a more subtile manner ) must of necessity haue in them the same nature , which those haue that affect the taste ; and they must both of them , affect a man much alike , by his taste and by his smell : and so , are very proportionate to one an other ; excepting in those properties which require more cold or liquidity , then can well stand with the nature of a smell . And accordingly , the very names which men haue imposed , to expresse the affections of both do many times agree : as sauour , which is common both to the smell and to the taste ; and sweete likewise : the strongest of which , we see oftentimes do make themselues knowne , as well by the one as by the other sense : and eyther of them in excesse , will turne a mans stomake . And the Physitians that write of these senses find them very conformable : and therefore it happeneth that the loosing of one of them , is the losse also of the other . And experience teacheth vs in all beastes , that the smell is giuen vnto liuing creatures , to know what meates are good for them , and what are not . And accordingly , we see them still smell for the most part , att any vnknowne meate before they touch it ; which seldome fayleth of informing them rightly : nature hauing prouided this remedy against the gluttony , which could not choose but follow the conuenient disposition and temper of their partes and humors ; through which they often swallow their meate greedily and soddainely without expecting to trye it first by their taste . Besides that many meates are so strong , that their very tasting them after their vsuall manner , would poyson or att the least greately annoy them : and therefore nature hath prouided this sense to preuent their taste ; which being farre more subtile then their taste ; the small atomes by which it is performed , are not so very noxious to the health of the animal , as the other grosser atomes are . And doubtlessely , the like vse men would make of this sense , 7 had they not on the one side better meanes then it to know the qualities of meates : and therefore , this is not much reflected vpon . And on the other side , were they not continually stuffed and clogged with grosse vapours of steamy meates , which are dayly reeking from the table and their stomakes ; and permitt not purer atomes of bodies , to be discerned ; which require cleare and vninfected organes to take notice of them . As we see it fare with dogges ; who haue not so true and sensible noses , when they are high fed , and lye in the kitchin amiddest the steames of meate ; as when they are kept in their kennell , with a more spare diett fitt for hunting . One full example , this age affordeth vs in this kind , of a man whose extremity of feare , wrought vpon him to giue vs this experiment . He was borne in some village of the country of Liege : and therefore among strangers , he is knowne by the name of Iohn of Liege . I haue beene informed of this story by seuerall ( whom I dare confidently beleeue ) that haue had it from his owne mouth ; and haue questioned him with great curiosity , particularly about it . When he was a litle boy , there being warres in the country ( as that State is seldome without molestations from abroad , when they haue no distempers att home , which is an vnseparable effect of a countries situation vpon the frontiers of powerfull neigbouring Princes that are att variance ) the village of whence he was , had notice of some vnruly scattered troopes that were coming to pillage them : which made all the people of the village fly hastily with what they could carry with them , to hide themselues in the woods : which were spacious enough to afford them shelter , for they ioyned vpon the forest of Ardenne . There they lay , till some of their scoutes brought them word , that the souldiers of whom they were in such apprehension , had fired their towne and quitted it . Then all of them returned home , excepting this boy ; who , it seemeth , being of a very timorous nature , had images of feare so strong in his fansie ; that first , he ranne further into the wood then any of the rest ; and afterwardes apprehended that euery body he saw through the thickets , and euery voyce he heard was the souldiers : and so hidd himselfe from his parents , that were in much distresse seeking him all about , and calling his name as loud as they could . When they had spent a day or tw● in vaine , they returned home without him , and he liued many yeares in the woods , feeding vpon rootes , and wild fruites , and maste . He said that after he had beene some time in this wild habitation , he could by the smell iudge of the tast of any thing that was to be eaten : and that he could att a great distance wind by his nose , where wholesome fruites or rootes did grow . In this state he continued ( still shunning men with as great feare as when he first ranne away ; so strong the impression was , and so litle could his litle reason master it ) vntill in a very sharpe winter , that many beastes of the forest perished for want of foode ; necessity brought him to so much confidence , that leauing the wild places of the forest , remote from all peoples dwellinges , he would in the eueninges steale among cattle that were fothered ; especially the swine , and among them , gleane that which serued to sustaine wretchedly his miserable life . He could not do this so cunningly , but that returning often to it , he was vpon a time espyed : and they who saw a beast of so strange a shape ( for such they tooke him to be ; he being naked and all ouer growne with haire ) beleeuing him to be a satyre , or some such prodigious creature as the recounters of rare accidents tell vs of ; layed wayte to apprehend him . But he that winded them as farre off , as any beast could do , still auoyded them , till att the length , they layed snares for him ; and tooke the wind so aduantagiously of him , that they caught him : and then , soone perceiued he was a man ▪ though he had quite forgotten the vse of all language : but by his gestures and cryes , he expressed the greatest affrightednesse that might be . Which afterwardes , he said ( when he had learned anew to speake ) was because he thought , those were the souldiers he had hidden himselfe to auoyde , when he first betooke himselfe to the wood ; and were alwayes liuely in his fansie , through his feares continually reducing them thither . This man within a litle while after he came to good keeping and full feeding , quite lost that acutenesse of smelling which formerly gouerned him in his taste ; and grew to be in that particular as other ordinary men were . But att his first liuing with other people , a woman that had compassion of him to see a man so neere like a beast ; and that had no language to call for what he wished or needed to haue ; tooke particular care of him ; and was alwayes very sollicitous to see him furnished with what he wanted : which made him so apply himselfe vnto her in all his occurrents , that whensoeuer he stood in neede of ought , if she were out of the way , and were gone abroad into the fieldes , or to any other village neere by , he would hunt her out presently by his sent , in such sort as with vs those dogges vse to do which are taught to draw dry foote . I imagine he his yet aliue to tell a better story of himselfe then I haue done ; and to confirme what I haue here said of him : for I haue from them who saw him but few yeares agone , that he was an able strong man , and likely to last yet a good while longer . And of an other man , I can speake assuredly my selfe , who being of a very temperate or rather spare diett , could likewise perfectly discerne by his smell the qualities of whatsoeuer was afterwardes to passe the examination of his taste , euen to his bread and beere . Wherefore to conclude it is euident both by reason , and by experience , that the obiects of our touch , our taste , and our smell , are materiall and corporeall thinges , deriued from the diuision of quantity , into more rare and more dense partes ; and may with ease , be resolued into their heades and springes sufficiently to content any iuditious and rationall man. Who if he be curious to haue further satisfaction in this particular ( as farre as concerneth odours and sauours ) may looke ouer what Ioannes Brauus ( that iuditious , though vnpolished Physitian of Salamanca ) hath written thereof . THE EIGHT AND TWENTIETH CHAPTER . Of the sense of hearing , and of the sensible quality sound . BVt to proceede with the rest of the senses : because nature saw that some thinges came soddainely vpon a liuing creature ; 1 which might do it hurt , if they were not perceiued a farre off : and that other thinges were placed att distance from it , which would greatly helpe it , if it could come neere vnto them ; she found a meanes to giue vs two senses more , for the discouery of remote thinges . The one principally and particularly to descry their motion . The other to marke their bulke and situation . And so to beginne with the former of these ; we must needes acknowledge ( after due examination of the matter ) that the thing which we call sound ▪ is purely motion . And if it be obiected that many motions are made without any discernable sound . We shall not make difficulty to grant it ; considering that many motions dye , before they come to touch the eare ; or else are so weake , that they are drowned by other stronger motions , which round about besiege our eares in such manner , that notice is not taken of these : for so it fareth in what dependeth meerely of quantity , especially , concerning our senses , that not euery thing of the kind , but a determinate quantity or multitude of parts of it , maketh an obiect sensible . But to come close to the point ; we see that sound , for the most part , is made in the ayre ; and that to produce it , there is required a quicke and smart motion of that Element , which , of all the rest , is the most moueable . And in motion , velocity or quickenesse , is proportionate to density in magnitude ( as we haue att large declared . ) Which maketh quantity become perceptible in bulke , as this doth in motion . And as the one consisteth in a greater proportion of substance to the same quantity ; so the other doth in the passage of more partes of the medium in the same time . 2 And in the moderating of this , such of the liberall artes are employed , which belong to the cultiuating mans voyce ; as Rhetorike , meetering , and singing . It is admirable how finely Galileo hath deliuered vs the consonances of musike towardes the end of his first Dialogue of motion ; from the 95 page forward on : and how he hath shewed that matter clearely vnto the sight ( so making the eye , as well as the eare iudge of it ) in motions of the water , in pendants hanging loose in the ayre , and in permanent notes or races made vpon letton . To the moderation of the same , many other mechanicall artes are applyed ; as the trade of bellfounders ; and of all makers of musicall instruments by wind , or by water , or by strings . Neyther can I slippe ouer without mentioning the two curious artes of Ecchoing and of whispering . The first of which , teacheth to iterate voyces seuerall times ; and is frequently putt in practise by those that are delighted with rarities in their gardens . And the other , sheweth how to gather into a narrow roome the motions of the ayre , that are diffused in a great extent ; whereby , one that shall putt his eare to that place , where all the seuerall motions do meete , shall heare what is spoken so lowe , as no body betweene him , and the speaker , can discerne any sound att all . Of which kind , there are very fine curiosities in some churches of England : and my selfe haue seene , in an vpper roome of a capacious round tower vaulted ouerhead , the walles so contriued ( by chance , I beleeue ) that two men standing att the vtmost opposite poyntes of the Diameter of it , could talke very currently and clearely with one an other ; and yet none that stoode in the middle could heare a syllable . And if he turned his face to the wall and spoke against that ( though neuer so softly ) the others eare , att the opposite poynt , would discerne euery word . Which putteth me in minde of a note made by one that was no frend to auricular confession ; vpon his occasion of his being with me in a church that had been of a Monastery ; where , in one corner of it , one might sitt and heare almost all that was whispered through the whole extent of the church : who would not be persuaded but that it was on purpose contriued so by the suttlety of the fryars ; to the end that the Prior or some one of them , might sitt there and heare whatsoeuer the seuerall Penitents accused themselues of to their Ghostly fathers ; so to make aduantage by this artifice , of what the confessors durst not of themselues immediately reueale . He allowed better of the vse in Rome of making voyces rebound from the toppe of the cupula of st : Peters in the Vatican , downe to the floore of the church ; when on great dayes they make a quire of musike goe vp to the very highest ▪ part of the arch : which is into the lanterne , from whence whiles they sing , the people below iust vnder it , are surprised with the smart sound of thaeir voices , as though they stoode close by them , and yet can see no body from whom those notes should p●oceede . And in the same cupula , if two men stand vpon the large cornish or bord , which circleth the bottome of it , they may obserue the like effect , as that which I spoke of aboue in the round tower . In the like manner they that are called ventriloqui , do persuade ignorant people that the Diuell speaketh from within them deepe in their belly ) by their sucking their breath inwardes in a certaine manner whiles they speake : whence it followeth that their voice seemeth to come , not from them , but from somewhat else hidden within them ; if ( att the least ) you perceiue it cometh out of them : but if you do not , then it seemeth to come from a good way off . To this art belongeth the making of sarabatanes , or trunkes , to helpe the hearing ; and of Eccho glasses , that multiply soundes , as burning glasses , do light . All which artes , and the rules of them , do follow the lawes of motion ; and euery effect of them is to be demonstrated by the principles and proportions of motion : and therefore , we can not with reason imagine them to be any thing else . Wee see likewise , that great noises , 3 not only offend the hearing , but euen shake houses and towers . I haue beene told by inhabitants of Douer ; that when the Arch Duke Albertus made his great battery against Calais ( which for the time was a very furious one ; for he endeauoured all he could to take the towne before it could be relieued ) the very houses were shakē , and the glasse windowes were shiuered , with the report of his artillery . And I haue beene told by one that was in Seuill , when the gunnepouder house of that towne ( which was some two miles distant from the place where he liued ) was blowne vp , that it made the wodden shutters of the windowes in his house , beate and clappe against the walles with greate violence , and did splitte the very walles of a faire church that standing next it ( though att a good distance ) had no other building betweene to shelter it from the impetuosity of the ayres soddaine violent motion . And after a fight I once had with some galleasses and Galliones in the roade of Scanderone ( which was a very hoat one for the time , and a scarce credible number of pieces of ordinance were shott from my fleete ) the English Consull of that place coming afterwardes aboard my shippe , tould me that the report of our gunnes , had , during all the time of the fight , shaken the drinking glasses that stood vpon shelues in his house ; and had splitte the paper windowes all about ; and had spoyled and cracked all the egges that his pigeons were then sitting vpon : which losse , he lamented exceedingly ; for they were of that kind , which commonly is called Carriers , and serue them dayly in their commerce betweene that place and Aleppo . And I haue often obserued att sea , in smooth water , that the ordinance shott of in a shippe some miles distant , would violently shake the glasse windowes in an other . And I haue perceiued this effect in my owne , more then once , att the report of a single gunne from a shippe so farre off , that we could not descry her . I remember how one time , vpon such an occasion , we altered our course and steared with the sound , or rather with the motion att the first , obseruing vpon which poynt of the compasse the shaking appeared ( for as yet we heard nothing ; though soone after with much attention and silence we could discerne a dull clumsy noise : and such a motion groweth att the end of it so faint that if any strong resisting body checke it in its course , it is presently deaded , and will afterwardes shake nothing beyond that body : and therefore it is perceptible only att the outside of the shippe , if some light and very moueable body do hang loosely on that side it cometh , to receiue the impression of it ; as this did att the gallery windowes of my cabin vpon the poope , which were of light moscouia glasse or talke : ) and by then we had runne somewhat more then a watch , with all the sayles abroad we could make , and in a faire loome gale , we found our salues neere enough to part the fray of two shippes , that in a litle while longer fighting would haue sunke one an other . 4 But besides the motions of the ayre ( which receiueth them easily , by reason of the fluidity of it ) we see that euen solide bodies do participate of it . As if you knocke neuer so lightly att one end of the longest beame you can find , it will be distinctly hard att the other end : the trampling of men and horses in a quiet might , will be heard some miles off , if one lay their eare to the ground ; and more sensibly if one make a litle hole in the earth , and putt ones eare into the mouth of it ; but most of all if one sett a drumme smooth vpon the ground , and lay ones eare to the vpper edge of it ; for the lower membrane of the drumme , is shaked by the motion of the earth , and then multiplyeth that sound by the hollow figure of the drumme in the conueying it to the vpper membrane , vpon which your eare leaneth . Not much vnlike the tympane or drumme of the eare ; which being shaked by outward motion , causeth a second motion on the inside of it correspondent to this first ; and this hauing a free passage to the braine , striketh it immediately and so informeth it how thinges moue without : which is all the mystery of hearing . 5 If any thing do breake or stoppe this motion ▪ before it shake our eare , it is not heard . And accordingly we see that the sound of belles or artillery is heard much further if it haue the conduct of waters , then through the pure ayre : because in such bodies the great continuity of them maketh that one part can not shake alone , and vpon their superficies , there is no notable vneuenesse , nor no dense thing in the way to checke the motion ( as in the ayre , hilles , buildinges , trees and such like : ) so that the same shaking goeth a great way . And to confirme that this is the true reason , I haue seuerall times obserued , that standing by a riuers side , I haue heard the sound of a ring of belles , much more distinctly and lowde , then if I went some distance from the water , though neerer to the steeple from whence the sound came . And it is not only the motion of the ayre , that maketh sound in our eares : 6 but any motion that hath accesse to them in such a manner as to shake the quiuering membranous tympane within them , will represent vnto vs those motions which are without , and so make such a sound there as if it were conueyed only by the ayre . Which is plainely seene , when a man lying a good way vnder water , shall there heare the same soundes , as are made aboue in the ayre : but in a more clumsie manner ; according as the water , by being thicker , and more corpulent is more vnwieldy in its motions . And this I haue tryed often ; staying vnder water as long as the necessity of breathing would permitt me . Which sheweth that the ayre being smartly moued , moueth the water also , by meanes of its continuity with it ; and that liquid element , being fluide and getting into the eare , maketh vibrations vpon the drumme of it like vnto those of ayre . But all this is nothing in respect of what I might in some sort say , 7 and yet speake truth . Which is that I haue seene one , who could discerne soundes with his eyes . It is admirable , how one sense will oftentimes supply the want of an other : whereof I haue seene an other strange example in a different straine from this ; of a man that by his grosser senses had his want of sight wonderfully made vp . He was so throughly blind , that his eyes could not informe him when the sunne shined ; for all the crystalline humour was out in both his eyes : yet his other senses instructed him , so efficaciously in what was their office to haue done ; as what he wanted in them , seemed to be ouerpayed in other abilities . To say that he would play att cardes and tables as well as most men ; is rather a commendation of his memory and fansye , then of any of his outward senses . But that he should play well att boules and shouelbord , and other games of ayme , which in other men do require cleare sight , and an exact leuell of the hand , according to the qualities of the earth or table , and to the situation and distance of the place he was to throw att , seemeth to exceede possibility : and yet he did all this . He would walke in a chamber or long alley in a garden ( after he had beene a while vsed to them ) as straight , and turne as iust att the endes , as any seeing man could do . He would go vp and downe euery where so confidently , and demeane himselfe att table so regularly , as strangers haue sitten by him seuerall meales , and haue seene him walke about the house , without euer obseruing any want of seeing in him : which he endeauoured what he could to hide , hy wearing his hatt low vpon his browes . He would , att the first abord of a stranger , as soone as he spoke to him , frame a right apprehension of his stature , bulke and manner of making . And which is more , when he taught his schollers to declame ( for he was schoolemaster to my sonnes , and liued in my house ) or to represent some of Senecas Tragedies , or the like , he would by their voice know their gesture , and the situation they putt their bodies in : so that he would be able , as soone as they spoke , to iudge whether they stood or sate , or in what posture they were ; which made them demeane themselues as decently , before him whiles they spoke , as if he had seene them perfectly . Though all this be very strange , yet me thinkes his discerning of light is beyond it all . He would feele in his body , and chiefely in his braine ( as he hath often told me ) a certaine effect by which he did know when the sunne was vp ; and would discerne exactly a cleare from a cloudy day . This I haue knowne him frequently do without missing , when for triall sake he hath beene lodged in a close chamber , wherevnto the cleare light or sunne could not arriue to giue him any notice by its actuall warmeth ; nor any body could come to him , to giue him priuate warninges of the changes of the weather . 8 But this is not the relation I intended , when I mentioned one that could heare by his eyes ; ( if that expression may be permitted me ) I then reflected vpon a noble man of great quality that I knew in Spaine , the yonger brother of the Constable of Castile . But the reflection of his seeing of words , called into my remembrance the other that felt light : in whom I haue often remarked so many strange passages , with amazement and delight ; that I haue aduentured vpon the Readers patience to recorde some of them , conceiuing they may be of some vse in our course of doctrine . But the spanish lord , was borne deafe ; so deafe , that if a gunne were shott off close by his eare , he could not heare it : and consequently , he was dumbe ; for not being able to heare the sound of words ; he could neither imitate nor vnderstand them . The louelinesse of his face and especially the exceeding life and spiritefulnesse of his eyes , and the comelinesse of his person and whole composure of his body throughout , were pregnant signes of a well tempered mind within . And therefore all that knew him , lamented much the want of meanes to cultiuate it , and to imbue it with the notions which it seemed to be capable of in regard of its selfe ; had it not been so crossed by this vnhappy accident . Which to remedy Physitians and Chirurgions had long imployed their skill ; but all in vaine . Att the last , there was a priest who vndertooke the teaching him to vnderstand others when they spoke , and to speake himselfe that others might vnderstand him . What att the first he was laught att for ; made him after some yeares be looked vpon as if he had wrought a miracle . In a word ; after strange patience , constancy and paines ; he brought the yong Lord to speake as distinctly as any man whosoeuer ; and to vnderstand so perfectly what others said that he would not loose a word in a whole dayes conuersation . They who haue a curiosity to see by what steppes the master proceeded in teaching him , may satisfy it by a booke which he himselfe hath writt in Spanish vpon that subiect , to instruct others how to teach deafe and dumbe persons to speake . Which when he shall haue looked heedefully ouer ; and shall haue considered what a great distance there is betweene the simplicity and nakednesse of his first principles ; and the strange readinesse and vast extent of speech resulting in processe of time out of them ; he will forbeare pronuncing an impossibility in their pedigree , whiles he wondereth att the numerous effects resulting in bodies out of rarity and density , ingeniously mingled together by an all knowing Architect , for the production of various qualities among mixtes , of strange motions in particular bodies , and of admirable operations of life and sense among vegetables and animals . All which , are so many seuerall wordes of the mysticall language , which the great master hath taught his otherwise dumbe schollers ( the creatures ) to proclayme his infinite art , wisedome , perfections , and excellency in . The priest who by his booke and art , occasioned this discourse , I am told is still aliue , and in the seruice of the Prince of Carignan , where he continueth ( with some that haue neede of his paines ) the same employment as he did with the Constables Brother : with whom I haue often discoursed , whiles I wayted vpon the Prince of Wales ( now our gratious Soueraigne ) in Spaine . And I doubt not but his maiesty remembreth all I haue said of him and much more : for his maiesty was very curious to obserue and enquire into the vtmost of it . It is true , one great misbecomingnesse he was apt to fall into , whiles he spoke : which was an vncertainty in the tone of his voyce ; for not hearing the sound he made when he spoke , he could not steedily gouerne the pitch of his voyce ; but it would be sometimes higher sometimes lower ; though for the most part , what he deliuered together , he ended in the same key as he begunne it . But when he had once suffered the passages of his voyce to close , att the opening them againe , chance , or the measure of his earnestnesse to speake or to reply , gaue him his tone : which he was not capable of moderating by such an artifice , as is recorded Caius Gracchus vsed , when passion , in his orations to the people , droue out his voyce with too great a vehemence or shrillenesse . He could discerne in an other , whether he spoke shrill or lowe : and he would repeate after any body , any hard word whatsoeuer . Which the Prince tryed often ; not only in English , but by making some Welchmen that serued his Highnesse , speake wordes of their language . Which he so perfectly ecchoed , that I confesse I wondered more att that , then att all the rest . And his Master himselfe would acknowledge , that the rules of his art , reached not to produce that effect with any certainety . And therefore concluded , this in him must spring from other rules he had framed vnto himselfe , out of his owne attentiue obseruation : which , the aduantage that nature had iustly giuen him in the sharpenesse of his other senses , to supply the want of this ; endowed him with an ability and sagacity to do , beyond any other man that had his hearing . He expressed it ( surely ) in a high measure , by his so exact imitation of the welch pronunciation : for that tongue ( like the Hebrew ) employeth much the gutturall letters : and the motions of that part which frameth them , can not be seene nor iudged by the eye , otherwise then by the effect they may happely make by consent in the other partes of the mouth , exposed to view : for the knowledge he had of what they said , sprung from his obseruing the motions they made ; so that he could conuerse currently in the light , though they he talked with , whispered neuer so softly . And I haue seene him att the distance of a large chambers breadth , say wordes after one , that I standing close by the speaker could not heare a syllable of . But if he were in the darke , or if one turned his face out of his sight , he was capable of nothing one said . 9 But it is time that we returne to our theame , from whence my blind schoolemaster , and this deafe Prince ( whose defects were ouerpayed an other way ) haue carryed vs with so long a digression . Which yet will not be altogether vselesse ( no more then the former , of the wilde man of Liege ) if we make due reflections vpon them : for when we shall consider , that odors may be tasted ; that the relish of meates may be smelled ; that magnitude and figure may be heard ; that light may be felt ; and that soundes may be seene ; ( all which is true in some sense ) we may by this chāging the offices of the senses , and by looking into the causes thereof ; come to discerne that these effects are not wrought by the interuention of ayery qualities ; but by reall and materiall applications of bodies to bodies ; which in different manners do make the same results within vs. But when I suffered my penne to be steered by my fansie , that pleased it selfe , and rioted in the remembrance of these two notable persons : I was speaking , how the strong continuity of the partes of a thing that is moued , draweth on the motion , and consequently the sound , much further then where that which is moued suffereth breaches , or the rarity of it occasioneth that one part may be moued without an other ; for to the proportion of the shaking , the noyse cōtinueth . As we see in trēbling belles , that humme a great while longer then others , after the clapper hath strucken them : and the very sound , seemeth to quiuer and shake in our eares , proportionable to the shaking of the bell . And in a lute as long as a string that hath been strucken , shaketh sensibly to our eye ; so long , and to the same measure , the sound shaketh in our eare . Which is nothing else but an vndulation of the ayre , caused by the smart and thicke vibrations of the corde , and multiplyed in the belly of the instrument ( which is the reason that the concaue figure is affected in most ) and so , when it breaketh out of the instrument in greater quantity , then the string immediately did shake ; it causeth , the same vndulations in the whole body of ayre round about . And that , striking the drumme of the eare , giueth notice there in what tenour the string moueth : whose vibrations if one stoppe by laying his fingar vpon it , the Sound is instantly att an end , for then there is no cause on foote , that continueth the motion of the ayre : which , without a continuation of the impulse ; returneth speedily to quiett ; through the resistance made vnto it , by other partes of it that are further off . Out of all which , it is plaine , that motion alone is able to effect , and to giue account of all thinges whatsoeuer that are attributed to sound ; and that sound and motion , do goe hand in hand together ; and that whatsoeuer is said of the one , is likewise true of the other . Wherefore it can not be denyed but that hearing is nothing else but the due perception of motion : and that motion and sound are in themselues one and the same thing , though expressed by different names , and comprised in our vnderstanding vnder different notions . Which proposition seemeth to be ●et further conuinced , by the ordinary experience of perceiuing musike by mediation of a sticke : for how should a de●fe man be capable of musike by holding a sticke in his tee●h , whose other end lyeth vpon the vyall or virginals , were it not that the proportionall shaking of the sticke ( working a like dauncing in the mans head ) did make a like motion in his braine , without passing through his eare ? and consequently , without being otherwise sound , then as bare motion is sound . Or if any man will still persist in hauing sound be some other thing then as we say ; and that it affecteth the sense otherwise then purely by motion : he must neuerthelesse acknowledge , that whatsoeuer it be , it hath neyther cause nor effect , nor breeding , nor dying , that we eyther know or can imagine : and then , if he will lett Reason sway , he will conclude it vnreasonable to say or suspect so ill grounded a surmise , against so cleare and solide proofes : which our eares themselues do not a litle confirme ; their whole figure and nature tending to the perfect receiuing , conseruing , and multiplying the motions of ayre which happen without a man : as who is curious , may plainely see in the Anatomistes bookes and discourses . THE NINE AND TWENTIETH CHAPTER . Of Sight ; and Colours . THere is yet left , 1 the obiect of our sight , which we call colour , to take a suruey of ; for as for light , we haue att large displayed the nature and properties of it : from which whether colour be different or no , will be the question we shall next discusse : for those who are cunning in Optikes ; will , by refractions and by reflexions make all sortes of colours out of pure light : as we see in Rainebowes , in those triangular glasses , or prismes which some do call fooles Paradises , and in other inuentions for this purpose . Wherefore , in briefe , to shew what colour is , lett vs lay for a ground , that light is of all other thinges in the worl● , the greatest and the most powerfull agent vpon our eye ; eyther by it selfe , or by what cometh in with it : and that , where light is not , darkenesse is ; then consider , that light being diuersly to be cast , but especially , through or from a transparent body , into which it sinketh in part , and in part it doth not : and you will conclude , that it can not choose but come out from such a body , in diuers sortes mingled with darkenesse : which if it be in a sensible quantity , doth accordingly make diuers appearances : and those appearances must of necessity haue diuers hues , representing the colours which are middle colours betweene white and blacke ; since white is the colour of light ; and darkenesse seemeth blacke . Thus , those colours are ingendred , which are called apparent ones . And they appeare sometimes but in some one position ; as in the raynebow ; which changeth place as the looker on doth : but att other times , they may be seene from any part ; as those which light maketh by a double refraction through a triangular glasse . And that this is rightly deliuered , may be gathered out of the conditions requisite to their production : for that crystall , or water , or any refracting body , doth not admitt light in all its partes , is euident , by reason of the reflexion that it maketh , which is exceeding great : and not only from the superficies , but euen from the middle of the body within : as you may see plainely , if you putt it in a darke place , and enlighten but one part of it : for then , you may perceiue , as it were , a current of light passe quite through the body , although your eye be not opposite to the passage : so that , manifestly it reflecteth to your eye , from all the inward partes which it lighteth vpon . Now a more oblique reflexion or refraction doth more disperse the light , and admitteth more priuations of light in its partes , then a lesse oblique one : as Galileo hath demonstrated in the first Dialogue of his systeme . Wherefore , a lesse oblique reflexion or refraction , may receiue that in quality of light , which a more oblique one maketh appeare mingled with darkenesse ; and consequently , the same thing will appeare colour in one , which sheweth it selfe plaine light in the other ; for the greater the inclination of an angle is , the greater also is the dispersion of the light . And as colours are made in this sort , by the medium through which light passeth , so if we conceiue the superficies from which the light reflecteth , to be diuersly ordered in respect of reflexion ; it must of necessity follow that it will haue a diuers luster and sight : as we see by experience in the neckes of pigeons , and in certaine positions of our eye , in which the light passing through our eye browes , maketh an appearance as though we saw diuers colours streaming from a candle we looke vpon . And accordingly we may obserue how some thinges , or rather most , do appeare of a colour more inclining to white , when they are irradiated with a great light , then when they stand in a lesser . And we see painters heighten their colours , and make them appeare lighter by placing deepe shadowes by them : euen so much , that they will make obiects appeare neerer and further of , meerly by their mixtion of their colours . Because , obiects , the neerer they are , the more strongly and liuely they reflect light , and therefore , appeare the clearer , as the others do more dusky . Therefore , 2 if we putt the superficies of one body to haue a better disposition for the reflexion of light , then an other hath ; we can not but conceiue , that such difference in the superficies , must needes begett variety of permanent colours in the bodies . And according as the superficies of the same body , is better , or worse disposed to reflexion of light , by polishing , or by compressure together , or the like : so , the same body , remaining the same in substance , will shew it selfe of a different colour . And it being euident that white ( which is the chiefest colour ) doth reflect most light : and as euident , that blacke reflecteth least light , so that it reflecteth shadowes in lieu of colours ( as the O●sidian stone among the Romanes doth witnesse . ) And it being likewise euident , that to be dense and hard , and of small partes , is the disposition of the obiect which is most apt to reflect light : we can not doubt , but that white is that disposition of the superficies . That is to say , it is the superficies of a body consisting of dense , of hard , and of small partes ; and on the contrary side , that blacke is the disposition of the superficies , which is most soft and full of greatest pores ; for when light meeteth with such a superficies , it getteth easily into it ; and is there , as it were absorpt and hidden in caues , and cometh not out againe to reflect towardes our eye . This doctrine of ours of the gene●ation of colours , 3 agreeth exactly with Aristotles principles , and followeth euidently out of his definitions of light , and of colours And for summing vp the generall sentiments of mankind in making his Logicall definitions , I thinke no body will deny his being the greatest Master that euer was He defineth light to be actus Diaphani : which we may thus explicate . It is that thing , which maketh a body that hath an aptitude or capacity of being seene quite through it in euery interior part of it , to be actually seene quite through , according to that capacity of it . And he defineth colour to be , The terme or ending of a diaphanous body : the meaning whereof is : that colour is a thing which mak●th a diaphanous body to reach no further ; or that colour is the cause why a body is no further diaphanous , then vntill where it beginneth ; or that colour , is the reason , why we can see no further then to such a degree , through or into such a body . Which definition fitteth most exactly with the thing it giueth vs the nature of . For it is euident , that when we see a body , the body we see , hindereth vs from seeing any other , that is in a straight line beyond it . And therefore it can not be denyed , but that colour terminateth , and endeth the diaphaneity of a body , by making it selfe be seene . And all men do agree in conceiuing this , to be the nature of colour ; and that it is a certaine disposition of a body , whereby that body cometh to be seene . On the other side , nothing is more euident , then that to haue vs see a body , light must reach from that body to our eye . Then adding vnto this what Aristotle teacheth concerning the production of seeing : which he sayth is made by the action of the seene body vpon our sense : it followeth that the obiect must worke vpon our sense , eyther by light ; or att the least with light ; for light rebounding from the obiect round about by straight lines , some part of it must needes come from the obiect to our eye . Therefore , by how much an obiect sendeth more light vnto our eye , by so much , that obiect worketh more vpon it . Now seeing that diuers obiects do send light in diuers manners to our eye , according to the diuers natures of those obiects in regard of hardenesse , density , and litlenesse of partes : we must agree that such bodies do worke diuersely , and do make different motions or impressiōs vpon our eye : and consequētly , the passion of our eye from such obiects must be diuers . But there is no other diuersity of passion in the eye from the obiect in regard of seeing , but that the obiect appeare diuers to vs in point of colour . Therefore we must conclude , that diuers bodies ( I meane diuers or different , in that kind we here talke of ) must necessarily seeme to be of diuers colours , meerely by the sending of light vnto our eye in diuers fashions . Nay , the very same obiect must appeare of different colours , whensoeuer it happeneth that it reflecteth light differently to vs. As we see in cloth , if it be gathered together in fouldes , the bottomes of those fouldes shew to be of one kind of colour , and the toppes of them , or where the cloth is stretched out to the full percussion of light , it appeareth to be of an other much brighter colour . And accordingly painters are faine to vse almost opposite colours to expresse them . In like manner if you looke vpon two pieces of the same cloth , or plush , whose graines lye contrawise to one an other , they will likewise appeare to be of different colours . Both which accidents , and many others like vnto them in begetting various representations of colours ; do all of them arise out of lightes being more or lesse reflected from one part then from an other . 4 Thus then you see , how colour is nothing else , but the disposition of a bodies superficies , as it is more or lesse apt to reflect light ; sithence the reflexion of light is made from the superficies of the seene body , and the variety of its reflexion begetteth variety of colours . But a superficies is more or lesse apt to reflect light , according to the degrees of its being more or lesse penetrable by the force of light striking vpon it ; for those rayes of light that gaine no entrance into a body they are darted vpon , must of necessity fly backe againe from it . But if light doth gett entrance and penetrate into the body ▪ it eyther passeth quite through it ; or else it is swallowed vp and lost in that body . The former , constituteth a diaphanous body ; as we haue already determined . And the semblance which the latter will haue in regard of colour , we haue also shewed must be blacke . But lett vs proceede a little further . We know that two thinges render a body penetrable , or easie to admitt an other body into it . Holes , ( such as we call pores ) and softnesse or humidity ; so that dryenesse , hardnesse , and compactednesse , must be the properties which render a body impenetrable . And accordingly we see , that if a diaphanous body ( which suffereth light to runne through it ) be much compressed beyond what it was ; as when water is compressed into yce ; it becometh more visible , that is , it reflecteth more light : and consequently , it becometh more white ; for white is that , which reflecteth most light . On the cōtrary side , softnesse , vnctuousnesse , and viscousnesse , encreaseth blacknesse : as you may experience in oyling or in greasing of wood ; which before was but browne ; for thereby it becometh more blacke ; by reason that the vnctuous partes added vnto the other , do more easily then they single , admitt into them the light that striketh vpon them ; and when it is gotten in , it is so entangled there ( as though the winges of it were birdlimed ouer ) that it can not fly out againe . And thus it is euident , how the origine of all colours in bodies , is plainely deduced out of the various degrees of rarity and density , variously mixed and compounded . 5 Likewise , out of this discourse , the reason is obuious why some bodies , are diaphanous , and others are opacous : for sithence it falleth out in the constitution of bodies , that one is composed of greater partes then an other : it must needes happen that light be more hindered in passing through a body composed of bigger partes , then an other whose partes are lesse . Neyther doth it import that the pores be supposed as great as the partes , for be they neuer so large , the corners of the thicke partes they belong vnto , must needes breake the course of what will not bowe , but goeth all in straight lines ; more then if the partes and pores were both lesser ; since , for so subtile a piercer as light , no pores can be too litle to giue it entrance . It is true such great ones would better admitt a liquid body into them , such a one as water or ayre ; but the reason of that is , because they will bowe and take any plye , to creepe into those cauities , if they be large enough , which light will not do . Therefore it is cleare , that freedome of passage can happen vnto light , only there , where there is an extreme great multitude of pores and partes in a very litle quantity or bulke of body ( which pores and partes must consequently be extreme litle ones ) for , by reason of their multitude , there must be great variety in their situation : from whence it will happen that many lines must be all of pores quite through ; and many others all of partes ; although the most , will be mixed of both pores and partes . And so we see that although the light do passe quite through in many places , yet it reflecteth from more , not only in the superficies but in the very body it selfe of the diaphanous substance . But in an other substāce of great partes , and pores there can be but few whole lines of pores , by which the light may passe from the obiect to make it be seene ; and consequently it must be opacous ; which is the contrary of Diaphanous that admitteth many rayes of light , to passe through it from the obiect to the eye , whereby it is seene , though the Diaphanous hard body , do interuene betweene them . 6 Now if we consider the generation of these two colours ( white and blacke ) in bodies ; we shall find that likewise to iustify and second our doctrine : for white thinges are generally cold and dry ; and therefore , are by nature ordained to be receptacles , and conseruers of heat , and of moysture ; as Physitians do note . Contrariwise , blacke , as also greene , ( which is neere of kinne to blacke ) are growing colours , and are the dye of heate incorporated in aboundance of wett : as we see in smoake , in pittecoale , in garden ground , and in chymicall putrefactions : all which are blacke ; as also in yong herbes ; which are generally greene as long as they are yong and growing . The other colours , keeping their standing betwixt these , are generated by the mixture of them ; and according as they partake more or lesse of eyther of them , are neerer or further off from it . So that after all this discourse , we may conclude in short ; that the colour of a body , is nothing else , but the power which that body hath of reflecting light vnto the eye , in a certaine order and position : and consequently , is nothing else but the very superficies of it , with its asperity , or smoothnesse ; with its pores , or inequalities ; with its hardenesse , or softnesse ; and such like . The rules and limits whereof , if they were duely obserued and ordered , the whole nature and science of colours , would easily be knowne and be described . But out of this litle which we haue deliuered of this subiect , it may be rightly inferred that reall colours do proceed from Rarity and Density ( as euen now we touched ) and haue their head and spring there : and are not strange qualities in the ayre : but are tractable bodies on the earth , as all others are , which as yet we haue found and haue meddled with all : and are indeed , the very bodies themselues , causing such effects vpon our eye by reflecting of light , which we expresse by the names of colours . THE THIRTIETH CHAPTER . Of luminous or apparente Colours . 1 AS for the luminous colours , whose natures art hath made more maniable by vs , then those which are called reall colours , and are permanent in bodies : their generation is cleerely to be seene in the Prisme or triangular glasse we formely mentioned . The considering of which , will confirme our doctrine , that euen the colours of bodies , are but various mixtures of light and shadowes , diuersly reflected to our eyes . For the right vnderstanding of them , we are to note , that this glasse maketh apparitions of colours in two sorts : the one , when looking through it , there appeare various colours in the obiects you looke vpon ( different from their reall ones ) according to the position you hold the glasse in when you looke vpon them . The other sort is , when the beames of light that passe through the glasse , are as it were tincted in their passage , and are cast by the glasse vpon some solide obiect , and do appeare there in such and such colours , which do continue still the same , in what position soeuer you stand to looke vpon them ; eyther before , or behind , or on any side of the glasse . Secondly , 2 we are to note that these colours are generally made by refraction ( though sometimes it may happen otherwise , as aboue we haue mentioned . ) To discouer the reason of the first sort of colours , that appeare by refraction when one looketh through the glasse : lett vs suppose two seuerall bodies , the one blacke , the other white , lying close by one an other , and in the same horizontall parallele ; but so , that the blacke be further from vs then the white ; then , if we hold the Prisme through which we are to see these two oppositely coloured bodies somewhat aboue them ; and that side of it att which the coloured bodies must enter into the glasse to come to our eye , parallele vnto those bodies ; it is euident , that the blacke will come into the prisme by lesser angles thē the white : I meane that in the line of distance from that face of the glasse att which the colours do come in , a lōger line or part of blacke will subtend an angle , no bigger then a lesser line or part of white doth subtend . Thirdly , 3 we are to note , that from the same poynt of the obiect , there come various beames of light to that whole superficies of the glasse ; so that it may , and sometimes doth happen , that from the same part of the obiect , beames may be reflected to the eye , from seuerall partes of that superficies of the glasse att which they enter . And whensoeuer this happeneth , the obiect must necessarily be seene in diuers partes : that is , the picture of it will att the same time appeare to the eye in diuers places . And particularly , we may plainely obserue two pictures , one a liuely and strong one ; the other a faint and dimme one . Of which the dimme one will appeare neerer vs , then the liuely one : and is caused by a secondary ray : or rather I should say , by a longer ray , that striking neerer to the hither ●dge of the glasses superficies ( which is the furthest from the obiect ) maketh a more acute angle then a shorter ray doth , that striketh vpon a part of the glasse further from our eye , but neerer the obiect . And therefore the image which is made by this secondary or longer ray , must appeare both neerer and more dusky , then the image made by the primary and shorter ray . And the further from the obiect that the glasse through which it reflecteth is situated ( keeping still in the same parallele to the horizon ) the further the place where the second dusky picture appeareth , is from the place where the primary strong picture appeareth . If any man haue a mind to satisfy himselfe by experience , of the truth of this note , lett him place a sheete of white paper vpon a blacke carpett couering a table , so as the paper may reach within two or three fingers of the edge of the carpet , ( vnder which , lett there be nothing to succeed the blacke of the carpet , but the empty dusky ayre ) and then lett him sett himselfe at a conuenient distance , ( the measure of which is , that the paper appeare at his feete , when he looketh through the glasse ) and looke at the paper through his Prisme situated in such sort as we haue aboue determined , and he will perceiue a whitish or lightsome shadow proceed from the liuely picture that he seeth of white , and shoote out neerer towardes him then that liuely picture is , and he will discerne that it cometh into the glasse through a part of it neerer to his eye or face , and further from the obiect then the strong image of the white doth . And further , if he causeth the neerer part of the paper to be couered with some thinne body of a sadder colour , this dimme white vanisheth : which it doth not if the further part of the paper be couered . Whereby it is euident , that it is a secondary image , proceeding from the hither part of the paper . 4 Now then to make vse of what we haue said , to the finding out of the reason why the red and blew and other colours appeare when one looketh through a prisme : lett vs proceede vpon our former example , in which a white paper lyeth vpon a blacke carpett ( for , the diametrall opposition of those colours , maketh them most remarkable ) in such sort that there be a parcell of blacke on the hither side of the paper : and therein , lett vs examine according to our groundes , what colours must appeare at both endes of the paper looking vpon them through the triangular glasse . To beginne with the furthest end , where the blacke lyeth beyond the white : we may consider , how there must come from the blacke , a secondary darke mysty shadow ( besides the strong blacke that appeareth beyond the paper ) which must shoote towardes you ( in such sort as we said of the whitish lightsome shadow ) and consequently , must lye ouer the strong picture of the white paper : now in this case , a third middling colour must result out of the mixture of these two extremes of blacke and white ; since they come to the eye , almost in the same line , at the least in lines that make so litle a difference in their angles as it is not discernable . The like whereof happeneth in clothes , or stuffes , or stockings , that are wouen of diuers coloured but very small thriddes : for if you stand so farre of from such a piece of stuffe , that the litle thriddes of different colours which lye immediate to one an other may come together as in one line to your eye ; it will appeare of a middling colour , different from both those that it resulteth from : but if you stand so neere that each thridde sendeth rays enough to your eye , and that the basis of the triāgle which cometh from each thridde to your eye , be long enough to make att the vertex of it ( which is in your eye ) an angle bigg enough to be seene singly by it selfe ; then each colour will appeare apart as it truly is . Now the various natures of middling colours we may learne of painters ; who compose them vpon their palettes by a like mixture of the extremes . And they tell vs , that if a white colour preuaile strongly ouer a darke colour , reds and yellowes result out of that mixture : but if blacke preuaile strongly ouer white , then , blewes , violets , and seagreenes are made . And accordingly , in our case , we can not doubt but that the primarily liuely picture of the white , must preuaile ouer the faint dusky sable mantle with which it cometh mingled to the eye : and doing so , it must needes make a like appearance as the sunnes beames do , when reflecting from a blacke cloud , they fringe the edges of it with red and with yellow ; and the like he doth , when he looketh through a rainy or a windy cloude : and much like herevnto , we shall see this mixture of strong white with a faint shaddow of blacke , make at this brimme of the paper , a faire ledge of red ; which will end and vanish , in a more lightsome one of yellow . But at the hither edge of the paper , where the secondary weake picture of white is mingled with the strong blacke picture , in this mixture , the blacke is preualent , and accordingly ( as we said of the mixture of the painters colours ) there must appeare at the bottome of the paper , a lembe of deepe blew : which will grow more and more lightsome , the higher it goeth : and so , passing through violet and seagreene it will vanish in light , when it reacheth to the mastering field of primary whitenesse , that sendeth his stronger rayes by direct lines : and this transposition of the colours at the seuerall endes of the paper sheweth the reason why they appeare quite contrary , if you put a blacke paper vpon a white carpet . And therefore , we neede not adde any thing particularly concerning that . And likewise , 5 out of this we may vnderstand , why the colours appeare quite contrary ( that is , red where before blew appeared ; and blew , where red ) if we looke vpon the same obiect through the glasse in an other position or situation of it : namely , if we rayse it so high , that we must looke vpwardes to see the obiect ; which thereby appeareth aboue vs : whereas in the former situation , it came in through the lower superficies , and we looked downe to it , and it appeared vnder vs : for in this second case , the obiects coming into the glasse by a superficies not parallele as before , but sloaping , from the obiectwardes : it followeth , that the neerer the obiect is , the lesser must the angle be , which it maketh with the superficies ; contrary to what happened in the former case : and likewise , that if from one poynt of the neerer obiect , there fall two rayes vpon the glasse , the ray that falleth vppermost , will make a lesser angle , then the other that falleth lower : and so , by our former discourse , that poynt may come to appeare in the same place with a poynt of the further obiect ; and thereby make a middling colour . So that in this case , the white which is neerer , will mingle his feeble picture with the blacke that is further off ; whereas before the blacke that was further off , mingled his feeble shadow with the strong picture of the neerer white . Wherefore by our rule we borrowed of the painters , there will now appeare a blew on the further end off the paper , where before appeared a red ; and by consequence on the neerer end a red will now appeare , where in the former case a blew appeared . This case we haue chosen , as the plainest to shew the nature of such colours : out of which he that is curious , may deriue his knowledge to other cases , which we omit ; because our intent is only to giue a generall doctrine , and not the particulars of the science : and rather to take away admiration , then to instruct the Reader in this matter . 6 As for the various colours , which are made by strayning light through a glasse , or through some other diaphanous body ; to discouer the causes and variety of them , we must examine what thinges they are that do concurre to the making of them : and what accidents may arriue vnto those thinges , to vary their product . It is cleare , that nothing interueneth or concurreth to the producing of any of these colours , besides the light it selfe which is dyed into colour , and the glasse or diaphanous body through which it passeth . In them therefore , and in nothing else , we are to make our enquiry . To beginne then , we may obserue , that light passing through a Prisme , and being cast vpon a reflecting obiect , is not alwayes colour ; but in some circumstances it still continueth light , and in others it becometh colour . Withall we may obserue that those beames which continue light , and endure very litle mutation by their passage , making as many refractions , do make much greater deflexions from the straight lines by which they came into the glasse , then those rayes do which turne to colour ; as you may experience , if you oppose one surface of the glasse perpendicularly to a candle , and sett a paper ( not irradiated by the candle ) opposite to one of the other sides of the glasse : for vpon the paper , you shall see faire light shine without any colour : and you may perceiue , that the 〈◊〉 by which the light cometh to the paper , is almost perpendicular to tha●●ine by which the light cometh to the prisme . But when light becometh colour , it stricketh very obliquely vpon one side of the glasse ; and cometh likewise , very obliquely out of the other , that sendeth it in colour vpon a reflectent body ; so that in conlusion , there is nothing left vs wherevpon to ground the generation of such colours , besides the litlenesse of the angle and the sloapingnesse of the line , by which the illuminant striketh one side of the glasse , and cometh out at the other , whem colours proceed from such a percussion . To this then we must wholy apply our selues : and knowing that generally , when light falleth vpon a body with so great a sloaping or inclination , so much of it as getteth through , must needes be weake and much diffused ; it followeth that the reason of such colours , must necessaryly consist in this diffusion and weakenesse of light ; which the more it is diffused , the weaker it groweth ; and the more lines of darkenesse , are betweene the lines of light , and do mingle themselues with them . To confirme this , you may obserue , how iust at the egresse from the prisme of that light which going on a litle further becometh colours , no colour at all appeareth vpon a paper opposed close to the side of the glasse ; vntill remouing it further off , the colours beginne to shew themselues vpon the edges : thereby conuincing manifestly , that it was the excesse of light which hindered them from appearing at the first . And in like manner , if you putt a burning glasse betweene the light and th● prisme , so as to multiply the light which goeth through the prisme to the paper , you destroy much of the colour by conuerting it into light . But on the other side , if you thicken the ayre , and make it du●ky wi●h smoake , or with dust ; you will plainely see , that where the light cometh through a conuexe glasse ( perpendicularly opposed to the illuminant ) there will appeare colours on the edges of the cones that the light maketh : and peraduenture the whole cones would appeare coloured if the darkening were conueniently made : for if an opacous body , be sett within eyther of the cones , its sides will appeare coloured , though the ayre be but moderately thickned : which sheweth that the addition of a litle darkenesse , would make that which otherwise appeareth pure light , be throughly dyed into colours . And thus you haue the true and adequate cause of the appearance of such colours . Now , 7 to vnderstand what colours , and vpon which sides , will appeare : we may consider , that when light passeth through a glasse , or other diaphanous body , so much of it as shineth in the ayre , or vpon some reflecting body bigger then itself , after its passage through the glasse , must of necessity haue darkenesse on both sides of it ; and so be cōprised and limited by two darkenesses : but if some opacous body , that is lesse then the light , be putt in the way of the light , then it may happen contrarywise , that there be darkenesse ( or the shadow of that opacous body ) betweene two lights . Againe , we must consider , that when light falleth so vpon a prisme as to make colours , the two outward rayes which proceed from the light to the two sides of the superficies at which the light entereth , are so refracted that at their coming out againe through the other superficies , that ray which made the lesse angle with the outward superficies of the glasse , going in , maketh the greater angle with the outside of the other superficies , coming out : and contrarywise , that ray which made the greater angle , going in , maketh the lesser , at its coming out : and the two internall angles , made by those two rayes , and the outside of the superficies they issue at , are greater then two right angles : and so we see that the light dilateth it selfe at its coming out . Now , because rayes that issue through a superficies , the neerer they are to be perpendiculars vnto that superficies , so much the thicker they are : it followeth , that this dilatation of light at its coming out of the glasse , must be made and must encrease frō that side where the angle was least at the going in , and greatest at the coming out : so that , the neerer to the contrary side you take a part of light , the thinner the light must be there : and contrariwise , the thicker it must be , the neerer it is vnto the side where the angle at the rayes coming out is the greater . Wherefore , the strongest light , ( that is , the place where the light is least mixed with darkenesse ) must be neerer that side then the other . Consequently herevnto , if by an opacous body you make a shadow comprehended within this light , that shadow must also haue its strongest part , neerer vnto one of the lights betwixt which it is comprised , then vnto the other : for , shadow being nothing else , but the want of light , hindered by some opacous body ; it must of necessity lye auersed from the illuminant , iust as the light would haue layen if it had not beene hindered . Wherefore , seeing that the stronger side of light , doth more impeach the darkenesse , then the feebler side doth ; the deepest darke must incline to that side , where the light is weakest ; that is , towardes that side on which the shadow appeareth , in respect of the opacous body or of the illuminant , and so , be a cause of deepenesse of colour on that side , if it happen to be fringed with colour . THE ONE AND THIRTIETH CHAPTER . The causes of certaine appearances in luminous Colours ; with a conclusion of the discourse touching the senses and the sensible qualities . 1 OVt of these groundes , we are to seeke the resolution of all such symptomes as appeare vnto vs in this kind of colours . First therefore calling to mind , how we haue already declared , that the red colour is made by a greater proportion of light mingled with darkenesse , and the blew with a lesse proportion : it must follow , that when light passeth through a glasse in such sort as to make colours ; the mixture of the light and darkenesse on that side where the light is strongest will incline to a red : and their mixture on the other side , where the light is weakest , will make a violet or blew : and this we see to fall out accordingly , in the light which is tincted by going through a prisme ; for a red colour appeareth on that side from which the light doth dilate or decrease , and a blew is on that side towardes which it decreaseth . Now , if a darke body be placed within this light , so as to haue the light come on both sides of it : we shall see the contrary happen about the borders of the picture or shadow of the darke body : that is to say , the red colour will be on that side of the picture which is towardes or ouer against the blew colour that is made by the glasse : and the blew of the picture , will be on that side which is towardes the red that is made by the glasse , as you may experience if you place a slender opacous body a long the prisme in the way of the light , eyther before or behind the prisme . The reason whereof is ; that the opacous body standing in the middle , enuironned by light , diuideth the light , and maketh two lights of that which was but one ; each of which lights , is comprised betweene two darkenesses , to witt , betweene each border of shadow that ioyneth to each extreme of the light that cometh from the glasse , and each side of the opacous bodies shadow . Wherefore , in each of these lights ; or rather in each of their commixtions with darkenesse , there must be red on the one side , and blew on the other ; according to the course of light which we haue explicated . And thus it falleth out agreable to the rule we haue giuen , that blew cometh to be on that side of the opacous bodies shadow , on which the glasse casteth red , and red on that side of it on which the glasse casteth blew : likewise when light going through a conuexe glasse maketh two cones , the edges of the cone betwixt the glasse and the point of concurse will appeare red , if the roome be darke enough : and the edges of the further cone , will appeare blew , both for the reason giuen : for in this case the point of concurse is the strong light betwixt the two cones : of which , that betwixt the glasse and the point , is the stronger , that beyond the point , the weaker : and for this very reason , if an opacous body be put in the axis of th●se two cones , both the sides of its picture will be red , if it be held in the first cone which is next to the glasse ; and both will be blew if the body be situated in the further cone ; for both sides being equally situated to the course of the light , within its owne cone , there is nothing to vary the colours , but only the strength and the weakenesse of the two lights of the cones , on this side , and on that side the point of concurse : which point , being in this case the strong and cleare light whereof we made generall mention in our precedent note , the cone towardes the glasse and the illuminant , is the stronger side , and the cone from the glasse , is the weaker . In those cases , where this reason is not concerned , we shall see the victory carried in the question of colours , by the shady side of the opacous body : that is , the blew colour will still appeare , on that side of th● opacous bodies shadow that is furthest from the illuminant . But where both causes do concurre and contrast for precedence , there the course of the light carryeth it : that is to say , the red will be on that side of the opacous bodies shadow , where it is thicker and darker , and blew on the other side where the shadow is not so strong ; although the shadow be cast that way that the red appeareth : as is to be seene , when a slender body is placed betwixt the prisme and the reflectent body , vpon which the light and colours are cast through the prisme : and it is euident , that this cause of the course of the shadow , is in it selfe a weaker cause , then the other of the course of light , and must giue way vnto it whensoeuer they encounter ( as it can not be expected , but that in all circumstances ▪ shadowes should to light ) because the colours which the glasse casteth in this case , are much more faint and dusky then in the other . For effects of this later cause , we see that when an opacous body lyeth crosse the prisme , whiles it standeth endwayes , the red or blew colour , will appeare on the vpper or lower side of its picture , according as the illuminant is higher or lower thē the transuerse opacous body : the blew euer keeping to that side of the picture , that is furthest from the body , and the illuminant that make it : and the red the contrary ; likewise if an opacous body be placed out of the axis , in eyther of the cones we haue explicated before , the blew will appeare on that side of the picture which is furthest aduanced in the way that the shadow is cast : and the red , on the contrary : and so , if the opacous body be placed in the first cone ( beside the axis ) the red will appeare on that side of the picture in the basis of the second cone , which is next to the circumference ; and the blew , on that side which is next the axis : but if it be placed on one side of the axis in the second cone , then the blew will appeare on that side the picture which is next the circumference ; and the red , on that side which is next the center of the basis of the cone . 2 There remayneth yet one difficulty of moment to be determined : which is why , when through a glasse , two colours ( namely blew and red ) are cast from a candle vpon a paper or wall , if you put your eye in the place of one of the colours that shineth vpon the wall , and so that colour cometh to shine vpon your eye , in such sort that an other man who looketh vpon it , will see that colour plainely vpon your eye , neuerthelesse , you shall see the other colour in the glasse ? As for example , if on your eye there shineth a red , you shall see a blew in the glasse ; and if a blew shineth vpon your eye , you shall see a red . The reason hereof is , that the colours which appeare in the glasse , are of the nature of those luminous colours which we first explicated , that arise from looking vpon white and blacke bordering together : for a candle standing in the ayre , is as it were a white situated betweene two blackes : the circumstant dusky ayre , hauing the nature of a blacke : so then , that side of the candle which is seene through the thicker part of the glasse , appeareth red ; and that which is seene through the thinner , appeareth blew : in the same manner as when we looke through the glasse ; whereas , the colours shine cōtrarywise vpon a paper or reflecting obiect , as we haue already declared , together with the reasons of both these appearances ; each fitted to its proper case , of looking through the glasse vpon the luminous obiect serrownded with darkenesse , in the one ; and of obseruing the effect wrought by the same luminous obiect in some medium or vpon some reflectent superficies , in the other . And to confirme this , if a white paper be sett standing hollow before the glasse ( like halfe a hollow pillar , whose flatt standeth edgewayes towardes the glasse , so as both the edges may be seene through it ) the further edge will seeme blew and the neerer will be red ; and the like will happen , if the paper be held in the free ayre parallele to the lower superficies of the glasse , without any blacke carpet to limit both endes of it ( which serueth to make the colours the smarter ) so that in both cases , the ayre serueth manifestly for a blacke ; in the first , betweene the two white edges ; and in the second , limiting the two white endes : and by consequence , the ayre about the candle must likewise serue for two blackes , including the light candle betweene them . Seuerall other delightfull experiments of luminous colours I might produce , to confirme the groundes I haue layed , for the nature and making of them . But I conceiue that these I haue mentioned , are aboundantly enough for the end I propose vnto my selfe : therefore I will take my leaue of this supple and nice subiect ; referring my Reader ( if he be curious to entertaine himselfe with a full variety of such shining wonders ) to our ingenious countryman and my worthy frend , Mr. Hall : who at my last being at Liege , shewed me there most of the experiences I haue mentioned ; together with seuerall other very fine and remarkable curiosities concerning light ; which he promised me he would shortly publish in a worke , that he had already cast and almost finished vpon that subiect : and in it , I doubt not but he will giue entire satisfaction to all the doubts and Problemes that may occurre in this subiect : whereas my litle exercise formerly , in making experiments of this kind , and my lesse conueniency of attempting any now , maketh me content my selfe with thus spinning of a course thridde frō wooll carded me by others , that may runne through the whole doctrine of colours , whose causes haue hitherto beene so much admired : and that it will do so , I am strōgly persuaded , both because if I looke vpō the causes which I haue assigned a priori , me thinkes they appeare very agreeable to nature and to reason ; and if I apply them to the seuerall Phoenomēs which Mr. Hall shewed me , and to as many others , as I haue otherwise mett with , I find they agree exactly with them , and render a full account of them . And thus , you haue the whole nature of luminous colours , resolued into the mixtion of light and darkenesse : by the due ordering of which , who hath skill therein , may produce any middle colour he pleaseth : as I my selfe haue seene the experience of infinite changes in such sort made ; so that it seemeth vnto me , nothing can be more manifest , then that luminous colours are generated in the way that is here deliuered . Of which how that gentle and obedient Philosophy of Qualities ( readily obedient to what hard taske soeuer you assigne it ) will render a rationall account ; and what discreet vertue , it will giue the same thinges to produce different colours , and to make different appearances , meerely by such nice changes of situation , I do not well vnderstand : but peraduenture the Patrones of it , may say that euery such circumstance is a Conditio sine qua non : and therewith ( no doubt ) their Auditors will be much the wiser in comprehending the particular nature of light , and of the colours that haue their origine from it . 3 The Rainebow , for whose sake most men handle this matter of luminous colours , is generated in the first of the two wayes we haue deliuered for the production of such colours : and hath its origine from refraction , when the eye being at a conuenient distance from the refracting body , looketh vpon it to discerne what appeareth in it . The speculation of which may be found in that excellent discourse of Monsieur des Cartes , which is the sixt of his Meteors ; where he hath with great acuratenesse deliuered a most ingenious doctrine of this mystery : had not his bad chance of missing in a former principle ( as I conceiue ) somewhat obscured it . For he there giueth the cause so neate , and so iustly calculated to the appearances , as no man can doubt but that he hath found out the true reason of this wonder of nature , which hath perplexed so many great witts : as may almost be seene with our very eyes ; when looking vpon the fresh deaw in a sunneshiny morning , we may in due positions perceiue the raynebow colours , not three yardes distant from vs : in which we may distinguish euen single droppes with their effects . But he hauing determined the nature of light to consist in motion , and proceeding consequently , he concludeth colours to be but certaine kindes of motion : by which I feare it is impossible that any good account should be giuen of the experiences we see . But what we haue already said in that point , I conceiue is sufficient to giue the reader satisfaction therein : and to secure him , that the generation of the colours in the rainebow , as well as all other coulours , is likewise reduced to the mingling of light and darkenesse : which is our principall intent to proue : adding therevnto by way of aduertissement , for others whose leisure may permitt them to make vse thereof , that who shall ballance the proportions of luminous colours , may peraduenture make himselfe a steppe to iudge of the natures of those bodies , which really and constantly do weare like dyes ; for , the figures of the least partes of such bodies , ioyntly with the connexion or mingling of them with pores , must of necessity be that which maketh them reflect light vnto our eyes , in such proportions , as the luminous colours of their tincture and semblance do . For two thinges are to be considered in bodies , in order to reflecting of light : eyther the extancies and cauities of them ; or their hardenesse and softenesse . As for the first ; the proportions of light mingled with darkenesse will be varied , according as the extancies or the cauities do exceed , and as each of them is great or small : since cauities haue the nature of darknesse , in respect of extancies , as our moderne Astronomers do shew , when they giue account of the face ( as some call it ) in the orbe of the moone . Likewise in regard of soft or of resistent partes , light will be reflected by them , more or lesse strongly , that is , more or lesse mingled with darkenesse ; for whereas it reboundeth smartly backe , if it striketh vpon a hard and a resistent body , and accordingly 〈◊〉 ●hew it selfe in a bright colour : it must of necessity not reflect at all , 〈…〉 very f●ebly , if it penetrateth into a body of much humidity , or if ●●●oseth it selfe in the pores of it ▪ and that litle which cometh so weakely from it , must consequently appeare of a dusky dye : and these two , being all the causes of the great variety of colours we see in bodies , according to the quality of the body , in which the reall colour appeareth , it may easily be determined from which of them it proceedeth : and then , by the colour , you may iudge of the composition and mixture of the rare and dense partes , which by reflecting light begetteth it . In fine , 4 out of all we haue hitherto said in this Chapter , we may conclude the primary intent of our so long discourse ; which is , that as well the senses of liuing creatures , as the sensible qualities in bodies , are made by the mixtion of rarity and density , as well as the naturall qualities we spoke of in their place : for it can not be denyed but that heate and cold , and the other couples or payres , which beate vpon our touch , are the very same as we see in other bodies : the qualities which moue our tast and smell , are manifestly a kinne and ioyned with them : ligh● we haue concluded to be fire : and of motion ( which affecteth our eare ) it is not disputable : so that it is euident , how all sensible qualities , are as truly bodies , as those other qualities which we call naturall . To this we may adde , that the proprieties of these sensible qualities , are such as proceed euidently from rarity and density ; for ( to omitt those which our touch taketh notice of , as too plaine to be questioned ) Physitians iudge and determine the naturall qualities of meates , and of medecines , and of simples , by their tastes and smels : by those qualities they find out powers in them to doe materiall operatiōs ; and such as our instrumēts for cutting , filing , brushing , and the like , doe vnto ruder and grosser bodies . All which vertues , being in these instruments by the different tempers of rarity and density , is a conuincing argument , that it must be the same causes , which must produce effects of the same kind in their smels and tastes : and as for light , it is knowne how corporeally it worketh vpon our eyes . Againe , if we looke particularly into the composition of the organes of our senses ; we shall meet with nothing but such qualities as we find in the composition of all other naturall bodies . If we search into our eye , we shall discouer in it nothing but diaphaneity , softenesse , diuers colours , and consistencies ; which all Anatomistes , to explicate , doe parallele in other bodies : the like is of our tongue , our nosethrilles , and our eares . As for our touch ; that is so materiall a sense , and so diffused ouer the whole body , we can haue no difficulty about it . Seeing then that all the qualities we can discouer in the organes of our senses , are made by the various minglings of rarity with density , how can we doubt , but that the actiue powers ouer these patients , must be of the same nature and kind . Againe , seing that the examples aboue brought , doe conuince , that the obiects of one sense , may be knowne by an other ; who can doubt of a community among them , if not of degree , at ●●e least of the whole kind ? As we see that the touch , is the groundworke of all the rest ; and consequently , that being euidently corpore●●● , and consisting in a temper of rarity and density , why should we m●●e difficulty in allowing the like of the rest ? Besides , lett vs compose of rarity and density , such tempers as we find in our sēses ; and lett vs againe compose of rarity and density , such actors , as we haue determined the qualities , which we call sensible , to be ; and will it not manifestly follow , that these two applyed to one an other , must produce such effects , as we affirme our senses haue ? that is , to passe the outward obiects , by different degrees , vnto an inward receiuer . 5 Againe , lett vs cast our eyes vpon the naturall resolution of bodies , and how they moue vs , and we shall th●reby discouer , both what the senses are , and why they are iust so many , and that they can not be more . For an outward body may moue vs , eyther in its owne bulke or quantity ; or as it worketh vpon an other . The first is done by the touch : the second by the eare , when a body mouing the ayre , maketh vs take notice of his motion . Now in resolution , there are three actiue partes proceeding from a body , which haue power to moue vs. The fiery part ; which you see worketh vpon our eyes , by the vertue of light . The ayry part , which we know moueth our nosethrilles , by being sucked in with the ayre . And lastly the salt ; which dissolueth in water , and so moueth our watry sense ; which is our taste . And these being all the actiue partes , that shew themselues in the resolution of a body ; how can we imagine there should be any more senses to be wrought vpon ? for what the stable body sheweth of it selfe , will be reduced to the touch : what as it moueth , to hearing : what the resolutions of it , according to the nature of the resolued atomes that fly abroade ; will concerne the other three senses , as we haue declared . And more wayes of working , or of actiue partes , we can not conceiue to spring out of the nature of a body . Finally , if we cast our eyes vpon the intention of nature : to what purpose are our senses , but to bring vs into knowledge of the natures of the substances we conuerse with all ? surely , to effect this , there can not be inuented a better , or more reasonable expedient , then to bring vnto our iudgement seate the likenesses or extractes of those substances , in so delicate a modell , that they may not be offensiue or cumbersome ; like so many patternes presented vnto vs , to know by them , what the whole piece is : for all similitude , is a communication betweene two thinges in that quality , wherein there likenesse consisteth : and therefore we can not doubt , but that nature hath giuen vs , by the meanes we haue explicated , an essay of all the thinges in the world , that fall vnder our commerce , whereby to iudge whether they be profitable or nociue vnto vs ; and yet in so delicate and subtile a quantity , as may in no wayes be offensiue to vs , whiles we take our measures to attract what is good , and auoyde what is noxious . THE TWO AND THIRTIETH CHAPTER . Of sensation , or the motion whereby sense is properly exercised . OVt of the considerations which we haue deliuered in these last Chapters , 1 the Reader may gather the vnreasonablenesse of vulgar Phylosophers , who to explicate life and sense , are not content to giue vs termes without explicating them ; but will force vs to beleeue contradictions : telling vs , that life consisteth in this , that the same thing hath a power to worke vpon it selfe : and that sensation , is a working of the actiue part of the same sense , vpon its passiue part ; and yet will admitt no partes in it : but will haue the same indiuisible power worke vpon it selfe . And this , with such violence and downebearing of all opposition , that they deeme him not considerable in the schooles , who shall offer only to doubt of what they teach him hereabout ; but brand him with the censure of one who knoweth not , and contradicteth the very first principles of Phylosophy . And therefore , it is requisite we should looke somewhat more particularly into the manner how sensation is made . Monsieur des Cartes ( who by his great and heroyke attempts , and by shewing mankinde how to steere and husband their reason to best aduantage , hath left vs no excuse for being ignorant of any thing worth the knowing ) explicating the nature of sense , is of opinion , that the bodies without vs , in certaine circumstances , do giue a blow vpon our exterior organes : from whence , by the continuity of the partes , that blow or motion is continued , till it come to our braine and seate of knowledge ; vpon which it giueth a stroke answerable to that , which the outward sense first receiued : and there this knocke causing a particular effect , according to the particular nature of the motion ( which dependeth off the nature of the obiect that produced it ) our soule and mind hath notice , by this meanes , of euery thing that knocketh at our gates : and by the great variety of knockes or motions that our braine feeleth ( which ariseth from as great a variety of natures in the obiects that cause them ) we are enabled , to iudge of the nature and conditions of euery thing we conuerse withall . As for example : he conceiueth light to be nothing else but a percussion made by the illuminant vpon the ayre , or vpon the ethereall substance , which he putteth to be mixed with , and to runne through all bodies : which being a continuate medium betweene the illuminant and our sense ; the percussion vpon that , striketh also our sense ; which he calleth the nerue that reacheth from the place strucken ( to witt , from the bottome of our eye ) vnto the braine . Now , by reason of the continuity of this string or nerue , he conceiueth that the blow which is made vpon the outward end of it by the Ether , is conueyed by the other end of it to the braine ; that end , striking the braine in the same measure as the Ether strucke the other end of it : like the iacke of a virginall , which stricketh the sounding corde , according as the musitians hand presseth vpon the stoppe . The part of the braine which is thus struken , he supposeth to be the fantasie , where he deemeth the soule doth reside ; and thereby taketh notice of the motion and obiect that are without . And what is said thus of sight , is to be applyed proportionably to the rest of the senses . This then is the summe of Monsieur des Cartes his opinion , which he hath very finely expressed , with all the aduantages that opposite examples , significant wordes , and cleare methode can giue vnto a witty discourse . Which yet is but a part of the commendations he deserueth , for what he hath done on this particular . He is , ouer and aboue all this , the first that I haue euer mett with , who hath published any conceptions of this nature , whereby to make the operations of sense intelligible . Certainely , this prayse will euer belong vnto him , that he hath giuen the first hinte of speaking groundedly , and to the purpose vpon this subiect : and whosoeuer shall carry it any further ( as what important mystery was euer borne and perfected at once ? ) must acknowledge to haue deriued his light from him . 2 For my part , I shall so farre agree with him , as to allow motion alone to be sufficient to worke sensation in vs : and not only to allow it sufficient , but also to professe , that not only this , but that no other effect whatsoeuer can be wrought in vs , but motion , and by meanes of motion . Which is euident out of what we haue already deliuered , speaking of bodies in generall ; that all action among them , eyther is locall motion , or else followeth it : and no lesse euident , out of what we haue declared in particular , concerning the operations of the outward senses , and the obiects that worke vpon them : and therefore , whosoeuer shall in this matter , require any thing further then a difference of motion , he must first seeke other instruments in obiects to cause it . For , examining from their very origine , the natures of all the bodies we conuerse withall ; we can not find any ground to beleeue they haue power or meanes to worke any thing beyond motion . But I shall craue leaue to differ from him , in determining what is the subiect of this motion , whereby the braine iudgeth of the nature of the thing that causeth it . He will allow no locall change of any thing in a man , further then certaine vibrations of stringes , which he giueth the obiects to play vpon from the very sense vp to the braine : and by their different manners of shaking the braine , he will haue it know , what kind of thing it is , that striketh the outward sense , without remouing any thing within our body from one place to an other . But I shall goe the more common way ; and make the spirits to be the porters of all newes to the braine : only adding therevnto that these newes which they carry thither , are materiall participations of the bodies , that worke vpon the outward organes of the senses ; and passing through them , do mingle themselues with the spirits , and so do goe whither they carry them , that is to the braine ; vnto which , from all partes of the body , they haue immediate resorte , and a perpetuall communication with it . So that , to exercise sense ( which the latines do call , sentire , but in English we haue no one word common to our seuerall particular notions of diuers perceptions by sense ) is , Our braine to receiue an impression from the externe obiect by the operation or mediation of an organicall part made for that purpose , and some one of those which we terme an externe sense ; from which impression , vsually floweth some motion proper to the liuing creature . And thus you see that the outward senses , are not truly senses , as if the power of sensation were in them : but in an other meaning , to witt , so farre as they are instruments of qualifying or conueying the obiect to the braine . Now , 3 that the spirits are the instruments of this cōueyance , is euidēt , by what we dayly see , that if a mā be very attētiue to some one externe obiect ( as to the hearing or seeing of something that much delighteth or displeaseth him ) he neyther heareth or seeth any thing but what his mind is bent vpō ; though all that while , his eyes and eares be open , and seuerall of their obiects be present , which at other times would affect him . For what can be the reason of this , but that the braine employing the greatest part of his store of spirits about that one obiect , which so powerfully entertayneth him , the others find very few free for them to imbue with their tincture ? And therefore , they haue not strength enough to giue the braine a sufficient taste of themselues , to make it be obserued ; nor to bring themselues into a place where they may be distinctly discerned : but striuing to gett vnto it , they loose themselues in the throng of the others , who for that time do besiege the braine closely . Whereas , in Monsieur des Cartes his way ( in which no spirits are required ) the apprehension must of necessity be carried precisely according to the force of the motion of the externe obiect . This argument I confesse , is not so conuincing a one against his opinion , but that the necessity of the consequence may be auoyded ; and an other reason be giuen for this effect , in Monsieur des Cartes his doctrine : for he may say , that the affection being vehemently bent vpon some one obiect , may cause the motion to be so violent by the addition of inward percussions , that the other coming from the outward sense , being weaker , may be drowned by it ; as lesser soundes are by greater , which do forcibly carry our eares their way , and do fill them so entirely , that the others can not gett in to be heard : or as the drawing of one man that pulleth backewardes , is not felt when a hundred draw forwardes . Yet this is hard to conceiue , considering the great eminency which the present obiect hath ouer an absent one , to make it selfe be felt : whence it followeth , that the multiplication of motion must be extremely encreased within , to ouertoppe and beare downe the motion , caused by a present obiect actually working without . But that which indeed conuinceth me to beleeue I goe not wrong in this course , which I haue sett downe for externe bodies working vpon our sense and knowledgde : is first , the conuenience , and agreeablenesse to nature , both in the obiects and in vs , that it should be done in that manner : and next , a difficulty in Monsieur des Cartes his way , which me thinketh , maketh it impossible that his should be true . And then , his being absolutely the best of any I haue hitherto mett withall , and mine supplying what his falleth short in , and being sufficient to performe the effects we see : I shall not thinke I do amisse in beleeuing my owne to be true , till some body else shew a better . 4 Lett vs examine these considerations one after an other . It is manifest by what wee haue already established , that there is a perpetuall fluxe of litle partes or atomes out of all sensible bodies , that are composed of the foure Elements , and are here in the sphere of continuall motion by action and passion : and such it is , that in all probability these litle partes can not choose but gett in at the dores of our bodies , and mingle themselues with the spirits that are in our nerues . Which if they doe , it is vnauoydable , but that of necessity th●y must make some motion in the braine ; as by the explication we haue made of our outward senses , is manifest : and the braine being the source and origine of all such motion in the animal , as is termed voluntary ; this stroke of the obiect , will haue the power to cause some variation in its motions that are of that nature : and by consequence , must be a sensation , for , that change which being made in the braine by the obiect , is cause of voluntary motion in the animal , is that , which we call sensation . But we shall haue best satisfaction , by considering how it fareth with euery sense in particular . It is plaine , that our touch or feeling is affected by the litle bodies of heate , or cold , or the like , which are squeesed or euaporated from the obiect ; and do gett into our flesh , and cōsequently , do mingle themselues with our spirits : and accordingly , our hand is heated with the floud of subtile fire , which from a great one without , streameth into it : and is benummed with multitudes of litle bodies of cold , that settle in it . All which litle bodies , of heate , or of cold or of what kind soeuer they be , when they are once gott in , must needes mingle themselues with the spirits they meet with in the nerue : and consequently , must goe along with them vp to the braine : for the channell of the nerue being so litle , that the most acurate inspectours of nature can not distinguish any litle cauity or hole running along the substance of it : and the spirits which ebbe and flowe in those channels , being so infinitely subtile , and in so small a quantity , as such chānels can containe : it is euident , that an ato●e of insensible biggenesse , is sufficient to imbue the whole length and quantity of spirit that is in one nerue : and that atome , by reason of the subtility of the liquor it is immersed in , is presently and as it were instantly , diffused through the whole substance of it : the source therefore of that liquor being in the braine , it can not be doubted , but that the force of the externe obiect , must needes affect the braine according to the quality of the said atome : that is , giue a motion , or knocke , conformable to its owne nature . As for our taste , it is as plaine , that the litle partes expressed out of the body which affecteth it , do mingle themselues with the liquour that being in the tongue , is continuate to the spirits : and then , by our former argument it is euidēt , they must reach vnto the braine . And for our smelling , there is nothing can hinder odours from hauing immediate passage vp to our braine , when by our nose , they are once gotten into our head . In our hearing , there is a litle more difficulty : for sound being nothing but a motion of the ayre , 5 which striketh our eare ; it may seeme more then needeth , to send any corporeall substance into the braine : and that it is sufficient , that the vibrations of the outward ayre , shaking the drumme of the eare , do giue a like motion to the ayre within the eare , that on the inside toucheth the tympane : and so this ayre , thus moued , shaketh and beateth vpon the braine . But this , I conceiue , will not serue the turne ; for if there were no more , but an actuall motion , in the making of hearing ; I do not see , how soundes could be conserued in the memory : since of necessity , motion must alwayes reside in some body ; which argument , we shall presse anone , against Monsieur des Cartes his opinion for the rest of the senses . Out of this difficulty , the very inspection of the partes within the eare , seemeth to leade vs : for had there been nothing necessary besides motion , the very striking of the outward ayre against the tympanum , would haue been sufficient without any other particular and extraordinary organization , to haue produced soundes , and to haue carried their motions vp to the braine : as we see the head of a drumme bringeth the motions of the earth vnto our eare , when we lay it therevnto , as we haue formerly deliuered . But Anatomistes , find other tooles and instruments , that seeme fitt to worke and forge bodies withall ; which we can not imagine , nature made in vaine . There is a hammer and an anuile : whereof the hammer , stricking vpon the anuile , must of necessity beate off such litle partes of the brainy steames , as flying about do light and sticke vpon the toppe of the anuile : these by the trembling of the ayre following its course , can not misse of being carried vp to that part of the braine , wherevnto the ayre within the eare is driuen by the impulse of the sound : and as soone as they haue giuen their knocke , they rebound backe againe into the celles of the braine , fitted for harbours to such winged messenger : where they remaine lodged in quietnesse , till they be called for againe , to renew the effect which the sound did make at the first : and the various blowes which the hammer striketh , according to the various vibrations of the tympanum ( vnto which the hammer is fastened ; and therefore is gouerned by its motiōs ) must needes make great differēce of biggenesses , and cause great variety of smartnesses of motion , in the litle bodies which they forge . The last sense is of seeing ; whose action we can not doubt , is performed by the reflexion of light vnto our eye , 6 from the bodies which we see : and this light , cometh impregnated with a tincture drawne from the superficies of the obiect it is reflected from ; that is , it bringeth along with it , seuerall of the litle atomes , which of themselues do streame , and it cutteth from the body it strucke vpon and reboundeth from ; and they , mingling themselues with the light , do in company of it gett into the eye : whose fabrike , is fitt to gather and vnite those species , as you may see by the anatomy of it : and from the eye , their iourney is but a short one to the braine : in which , we can not suspect that they should loose their force ; considering , how others that come from organes further off , do conserue theirs : and likewise considering the nature of the optike spirits , which are conceiued to be the most refined of all that are in mans body . Now , that light is mingled with such litle atomes issuing out of the bodies from which it is reflected ; appeareth euidently enough , out of what wee haue Sayed , of the nature and operations of fire and light : and it seemeth to be confirmed , by what I haue often obserued in some chambers where people seldome come : which hauing their windowes to the south , so as the sunne lyeth vpon them a great part of the day in his greatest strength , and their curtaines being continually drawne ouer them , the glasse becometh dyed very deepe of the same colour the curtaine is of : which can proceed from no other cause , but that the beames which shoote through the glasse , being reflected backe from the courtaine , do take something along with them from the superficies of it ; which being of a more solide corpulence then they , is left behind ( as it were in the strainer ) when they come to presse themselues through passages and pores , too litle for it to accompany them in : and so those atomes of colour , do sticke vpon the glasse which they can not penetrate . An other confirmation of it is , that in certaine positions , the sunne reflecting from strong colours , will cast that very colour vpon some other place ; as I haue often experienced in liuely scarlet , and cloth of other smart colours : and this , not in that gloating wise , as it maketh colours of pure light , but like a true reall dye ; and so , as the colour will appeare the same to a man , wheresoeuer he standeth . 7 Hauing thus shewed in all our senses , the conueniency and agreeablenesse of our opinion with nature ; ( which hath been deduced , out of the nature of the obiects , the nature of our spirits , the nature and situation of our nerues , and lastly from the property of our braine : ) our next consideration shall be , of the difficulty that occurreth in Mr. des Cartes his opinion . First we know not how to reconcile the repugnācies appearing in his position of the motion of the Ether ; especially in light : for that Ethereall substance being extreme rare , must perforce by eyther extreme liquid , or extreme brittle : if the first ; it can not choose but bowe and be pressed into fouldes , and bodies of vnequall motions , swimming euery where in it ; and so it is impossible , that it should bring vnto the eye any constant apparition of the first mouer . But lett vs suppose there were no such generall interruptions , euery where encountring , and disturbing the conueyance of the first simple motion : yet , how can we conceiue that a push , giuen so farre off , in so liquid an element , can continue its force so farre ? We see that the greatest thunders and concussions , which at any time happen among vs , can not driue and impart their impulse the ten thousandeth part of the vast distance , which the sunne is remoued from our eye ; and can we imagine , that a little touch of that luminous body , sh●uld make an impression vpon vs , by mouing an other so extremely liquid and subtile , as the Ether is supposed ; which like an immense Ocean , tossed with all varieties of motion , lyeth betweene it and vs. But admitt there were no difficulty nor repugnance in the medium , to conuey vnto vs a stroke , made vpon it by the sunnes motion : lett vs at the least examine , what kind of motions we must allow in the sunne , to cause this effect . Certainely , it must needes be a motion towardes vs , or else it can not stricke and driue the medium forward , to make it stri●ke vpon vs. And if it be so , eyther the sunne must perpetually be coming neerer and neerer to vs ; or else it must euer and anone be receding backwardes , as well as mouing forwardes . Both which , are too chymericall for so great a witt to conceite . Now , if the Ether be brittle , it must needes reflect vpon euery rubbe in meeteth with in its way , and must be broken and shiuered by euery body that moueth acrosse it : and therefore , must alwayes make an vncertaine and most disorderly percussion vpon the eye . Then againe ; after it is arriued to the sense , it is no wayes likely it should be conueyed from thence to the braine , or that nature intended such a kind of instrument as a nerue , to continue a precise determinate motion : for if you consider how a lute string , or any other such medium conueyeth a motion made in it ; you will find , that to do it well and clearely , it must be stretched throughout to its full extent , w●●h ● kind of stiffenesse : whereas our nerues are not straight , but lye crooked in our body ; and are very lither , till vpon occasion spirits coming into them , do swell them out . Besides , they are bound to flesh , and to other partes of the body ; which being cessible , must needes dull the stroake , and not permitt it to be carried farre . And lastly , the nerues are subiect to be at euery turne contracted and dilated , vpon their owne account , without any relation to the stroakes beating vpon them from an externe agent : which is by no meanes , a conuenient disposition for a body , th●t is to be the porter of any simple motion ; which should alwayes lye watching in great quietnesse , to obserue scrupulously , and exactly the arrant he is to carry : so that for my part , I can not conceiue , nature intended any such effect , by mediation of the sinnewes . 8 But Monsieur des Cartes endeauoureth to confirme his opinion , by what vseth to fall out in palsies , when a man looseth the strength of mouing his handes , or other members , and neuerthelesse retaineth his feeling : which h● imputeth to the remaining intire of the stringes of the nerues , whiles the spirits are someway defectiue . To this we may answere , by producing examples of the contrary in some men , who haue had the motion of their limbes intire and no wayes preiudiced , but haue had no feeling at all , quite ouer their whole case of skinne and flesh : as particularly a seruant in the colledge of Physitians in London , whom the learned Haruey ( one of his Masters ) hath told me , was exceeding strong to labour , and very able to carry any necessary burthen , and to remoue thinges dexterously , according to the occasion : and yet he was so voyde of feeling that he vsed to grind his handes against the walles , and against course lumber , when he was employed to rummage any ; in so much , that they would runne with bloud , through grating of the skinne , without his feeling of what occasioned it . In our way , the reason of both these conditions of people , ( the paralitike , and the insensible ) is easy to be rendered : for they proceed out of the diuers disposition of the animal spirits in these partes : which if they thicken too much , and become very grosse , they are not capable of transmitting the subtile messengers of the outward world , vnto the tribunall of the braine , to judge of them . On the other side , if they be too subtile , they neyther haue , nor giue power to swell the skinne , and so to draw the muscles to their heades . And surely Monsieur des Cartes taketh the wrong way , in the reason he giueth of the palsie : for it proceedeth out of aboundance of humors ; which clogging the nerues , rendreth them washy , and maketh them loose their drynesse , and become lither and consequently , vnfitt and vnable , in his opinion , for sensation ( which requireth stiffenesse ) as well as for motion . Yet besides all these , one difficulty more remayneth against this doctrine , 9 more insuperable ( if I mistake not ) then any thing , or all together we haue yet said : which is , how the memory should conserue any thing in it , and represent bodies to vs , when our fansie calleth for them , if nothing but motions do come into the braine . For it is impossible , that in so diuisible a subiect as the spirits , motion should be conserued any long time : as we see euidently in the ayre ; through which moue a flaming taper neuer so swiftly , and as soone as you sett it downe , almost in the very instant , the flame of it leaueth being driuen or shaken on one side , and goeth quietly and euenly vp its ordinary course : thereby shewing , that the motion of the ayre , which for the time was violent , is all of a soddaine quieted and at rest : for otherwise , the flame of the taper would blaze that way the ayre were moued . Assuredly , the bodies that haue power to conserue motion long , must be dry and hard ones . Nor yet can such , conserue it very long , after the cause which made it , ceaseth from its operation . How then can we imagine , that such a multitude of pure motions , as the memory must be stored withall for the vse and seruice of a man , can be kept on foote in his braine , without confusion ; and for so long a time as his memory is able to extend vnto ? Consi●er a lessen played vpon the lute or virginals ; and think with your selfe , what power there is , or can be in nature , to conserue this lesson euer continually playing : and reflect , that if the impressions vpon the common sense are nothing else but such thinges , then they must be actually conserued , alwayes actually mouing in our head ▪ to the end they be immediately produced , whensoeuer it pleaseth our will to call for them . And if peraduenture it should be replyed , that it is not necessary the motions themselues ●hould alwayes be conserued in actuall being ; but that it is sufficient , there be certaine causes k●pt on foote in our heades , which are apt to reduce these motions into act , whensoeuer there is occasion of them : all I shall say herevnto is ▪ that this is meerely a voluntary position , and that there appeareth no ground , for these motions to make and constitute such causes ; since we neyther meete with any instruments , nor discouer any signes , whereby we may be induced to beleeue or vnderstand any such operation . It may be viged , that diuers soundes are by diseases oftentimes made in out eares , and appearances of colours in our fantasie . But first , these colours and soundes , are not artificiall ones , and disposed and ordered by choice and iudgement ; for no story hath mentioned , that by a disease any man euer heard twenty verses of Virgil , or an ode of Horace in his eares : or that euer any man s●w f●ire pictures in his fansye , by meanes of a blow giuen him vpon his eye And secondly , such colours and soundes as are obiected , are nothing else , but ( in the first case ) the motion of humour● in a mans eye by a blow vpon it ; which humours haue the vertue of making light , in such sort as we s●e sea wate● hath , when it is clash●d together : and ( in the second case ) a cold vapour in certaine partes of the braine , which causeth beatinges or motion there ; whence proceedeth ●he imitation of soundes : so that these examples do nothing aduantage that party , thence to inferre that the similitudes of obiects , may be made in the common sense , without any reall bodies reserued for that end . Yet I intend not to exclude motion from any commerce with ●he memory ▪ no more then I haue done from sensation . For I will not only graunt , that all our remembring is performed by the meanes of motion ; but I will also acknowledge , that ( in men ) it is ▪ for the most part , of nothing e●se but of motion . For what are wordes , but motion ? And wordes are the chiefest obiects of our remembrance . It is true , we can , if we will , remember thinges in their owne shapes , as well as by th● wordes that expresse them ; but experience telleth vs , that in our familiar conuersation , and in the ordinary exercise of our memory , we remember and make vse of the wordes , rather then of the thinges themselues . Besides , the impressions which are made vpon all our other senses , as well as vpon our hearing , are likewise for the most part of thinges in motion : as if we haue occasion to make a conception of a man , or of a horse , we ordinarily conceiue him walking , or speaking , or eating , or vsing some motion in time : and as these impressions are successiuely made vpon the outward organes ; so are they successiuely carried into the fantasie , and by like succession , are deliuered ouer into the memory : from whence , when they are called backe againe into the fantasie , they moue likewise successiuely ; so that in truth , all our memory will be of motion ; or at the least , of bodies in motion : yet it is not chiefly of motion , but of the thinges that are moued ; vnlesse it be , when we remember wordes : and how those motions , do frame bodies which moue in the braine , we haue already touched . THE THREE AND THERTIETH CHAPTER . Of Memory . BVt how are these thinges conserued in the braine ? And how do they reuiue in the fantasie , 1 the same motions by which they came in thither at the first ? Monsieur des Cartes hath putt vs in hope of an explication : and were I so happy , as to haue seene that worke of his , which the world of learned men so much longeth for ; I assure my selfe , I should herein receiue great helpe and furtherance by it . Although withall , I must professe , I can not vnderstand how it is possible , that any determinate motion should long be preserued vntaynted in the braine ; where there must be such a multitude of other motions in the way , to mingle with it , and bring all into confusion . One day I hope this iewell will be exposed to publike view , both to do the Author right , and to instruct the world . In the meane time , lett vs see what our owne principles afford vs. We haue resolued , that sensation is not a pure driuing of the animal spirits , or of some penetrable body in which they swimme , against that part of the braine , where knowledge resideth : but that it is indeed the driuing thither of solide materiall bodies ( exceeding litle ones ) that come from the obiects thēselues . Which position , if it be true , it followeth that these bodies must rebound from thence vpon other partes of the braine ; where at the length , they find some vacant cell , in which they keepe their rankes and files , in great quiett and order ; all such sticking together , and keeping company with one an other , that entered in together : and there they lye still and are at rest , vntill they be stirred vp , eyther by the naturall appetite , ( which is the ordinary course of beastes ) or by chance , or by the will of the man in whom they are , vpon the occasions he meeteth with of searching into them . Any of these three causes rayseth them vp , and giueth them the motion that is proper to them ; which is the same with that , whereby they came in at the first : for ( as Galilaeus teacheth vs ) euery body hath a particular motion peculiarly proper to it , when nothing diuerteth it : and then they slide successiuely , through the fantasie in the same manner , as when they presented themselues to it the first time . After which , if it require them no more ; they returne gently to their quiett habitation in some other part of the braine , from whence they were called and summoned by the fantasies messengers , the spirits : but if it haue longer vse of them , and would view them better then once passing through permitteth ; then they are turned backe againe , and lead a new ouer their course , as often as is requisite : like a horse , that a rider paceth sundry times along by him that he sheweth him to ; whiles he is attentiue to marke euery part and motion in him . But lett vs examine a litle more particularly , 2 how the causes we haue assigned , do raise these bodies that rest in the memory , and do bring them to the fantasie . The middlemost of them ( namely chance ) needeth no looking into , because the principles that gouerne it , are vncertaine ones . But the first , and the last ( which are , the appetite , and the will ) haue a power ( which we will explicate hereafter ) of mouing the braine and the nerues depending of it , conueniently and agreably to their disposition . Out of which it followeth , that the litle similitudes , which are in the caues of the braine wheeling and swimming about ( almost in such sort , as you see in the washing of currantes or of rise , by the winding about and circular turning of the cookes hand ) diuers sortes of bodies do go their courses for a pretty while ; so that the most ordinary obiects , can not choose but present themselues quickely , because there are many of them , and are euery where scattered about : but others that are fewer , are longer ere they come in view : much like as in a paire of beades , that containing more litle ones then great ones , if you plucke to you the string they all hang vpon , you shall meete with many more of one sort , then of the other . Now , as soone as the braine hath lighted on any of those it seeketh for , it putteth as it were a stoppe vpon the motion of that ; or at the least , it moueth it so , that it goeth not farre away , and is reuocable at will : and seemeth like a baite to draw into the fantasie others belonging vnto the same thing , eyther through similitude of nature , or by their connexion in the impression : and by this meanes hindereth other obiects , not pertinent to the worke the fansie hath in hand , from offering themselues vnseasonably in the multitudes that otherwise they would do . But if the fansie should haue mistaken one obiect for an other , by reason of some resemblance they haue betweene themselues ; then it shaketh againe the liquid medium they all floate in , and rooseth euery species lu●king in remotest corners , and runneth ouer the whole beaderoule of them : and continueth this inquisition and motion , till eyther it be satisfyed with retriuing at length what it required , or that it be growne weary with tossing about the multitude of litle inhabitants in its numerous empire , and so giueth ouer the search , vnwillingly and displeasedly . 3 Now , that these thinges be as we haue declared , will appeare out of the following considerations ; first , we see that thinges of quite different natures , if they come in together , are remembred together : vpon which principle the whole art of memory dependeth : such thinges , can not any way be comprised vnder certaine heades , nor be linked together by order and consequence , or by any resemblance to one an other : and therefore all their connexion must be , that as they came in together into the fantasie , so they remaine together in the same place in the memory : and their first coupling , must proceed from the action that bound them together , in driuing them in together . Next , we may obserue , that when a man seeketh and tumbleth in his memory for any thing he would retriue , he hath first some common and confused notion of it : and sometimes he hath a kind of flasking or fadeing likenesse of it ; much what , as when in striuing ro remember a name , men vse to say , it is at their tongues end : and this sheweth , that he attracteth those thinges he desireth , and hath vse of , by the likenesse of something belonging to them . In like manner , when hunger maketh one think of meat , or thirst maketh one dreame of drinke , or in other such occasions , wherein the naturall appetite stirreth obiects in the memory and bringeth thē to the fantasie ; it is manifest , that the spirits informing the braine of the defect and paine , which seuerall partes of the body do endure , for want of their due nourishment ; it giueth a motion to the hart , which sendeth other spirits vp to supply the braine , for what seruice it will order them : by which , the braine being fortifyed , it followeth the pursuite of what the liuing creature is in want of ; vntill the distempered partes be reduced into their due state , by a more solide enioying of it . 4 Now , why obiects that are drawne out of the memory , do vse to appeare in the fantasie , with all the same circumstances which accompanyed them at the time when the sense did send them thither , ( as when in the remembrance of a frend , we consider him in some place , and at a certaine time , and doing some determinate action ) the reason is , that the same body , being in the same medium , must necessarily haue the same kind of motion ; and so consequently , must make the same impression vpon the same subiect . The medium which these bodies moue in ( that is , the memory ) is a liquid vaporous substance , in which they floate and swimme at liberty . Now , in such a kind of medium , all the bodies that are of one nature , will easily gather together , if nothing disturbe them : for as when a tuned lute string is strucken , that string by communicating a determinate species of vibration to the ayre round about it , shaketh other stringes , within the compasse of the moued ayre ; not all , of what extent soeuer , but only such , as by their naturall motion , would cause like curlinges , and fouldes in the ayre , as the other doth ; according to what Galileus hath at large declared : euen so , when some atome in the braine is moued , all the rest there about , which are apt to be wasted with a like vndulation , must needes be moued in chiefe : and so they mouing , whiles the others of different motions , that hauing nothing to rayse them , do eyther lye quiett or moue very litle in respect of the former ; it is no wonder if they assemble together ; and ( by the proper course of the braine ) do meete at the common rendez-vous of the fantasie . And therefore the more impressions , 5 that are made from the same obiect vpon the sense ; the more participations of it , will be gathered together in the memory : and the stronger impressions , it will vpon occasion make in the fantasie : and themselues will be the strōger to resist any cause that shall striue to deface them . For we see that multitude of obiects , ouerwhelmeth the memory ; and putteth out , or at the least , maketh vnprofitable , those that are seldomst thought on . The reason of which is , that they being litle in quantity , because there are but few species of them ; they can neuer strike the seate of knowledge , but in company of others ; which being more and greater , do make the impression follow their nature against the lesser : and in tract of time , thinges seldome thought of , do grow to haue but a maimed and cōfused shape in the memory ; and at length are quite forgotten . Which happeneth , because in the liquid medium , they are apt to moulder away , if they be not often repaired : which mouldring and defacing , is helped on by the shockes they receiue from other bodies : like as in a magasin , a thing that were not regarded , but were carelessely rumbled vp and downe , to make roome for others , and all thinges were promiscuously throwne vpon it ; it would soone be brused and crushed into a misseshapen forme , and in the end be broken all in pieces . Now , the repairing of any thing in the memory , is done , by receiuing new impressions from the obiect ; or in its absence , by thinking strongly of it : which is an assembling , and due peecing together of the seuerall particles of bodies , appertayning to the same matter . But sometimes it happeneth , that when the right one can not be found intire , nor all the orderly pieces of it , be retriued with their iust correspondance to one an other ; the fansie maketh vp a new one in the place of it : which afterwardes , vpon presence of the obiect , appeareth to haue been mistaken : and yet the memory , till then , keepeth quietly and vnquessionedly for the true obiect , what either , the thought , or chance , mingling seuerall partes , had patched vp together . And from hence , we may discerne , how , the loosing or confounding of ones memory , may happen eyther by sicknesse , that distemper the spirits in the braine , and disorder their motions ; or by some blowes on the head , whereby a man is astonied , and all thinges seeme to turne round with him . Of all which effects , the causes are easy to be found in these suppositions we haue layed . THE FOVRE AND THERTIETH CHAPTER : Of voluntary motion : Naturall faculties : and passions . 1 HItherto we haue laboured to conuey the obiect into the braine : but when it is there , lett vs see what further effects it causeth : and how that action , which we call Voluntary motion , doth proceed from the braine . For the discouery whereof , we are to note , that the braine is a substance composed of watry partes mingled with earthy ones : which kind of substances we see are vsually full of stringes : and so in strong hard beere , and in vinegar , and in other liquors of the l●ke nature , we see ( if they be exposed to the sunne ) little long fl●kes , which make an appearance of wormes or magates floating about . The reason whereof is , that some drye partes of such liquors , are of themselues as it w●re hairy o● sleasy , that is , haue litle downy partes , such as you see vpon the legges of flies , or vpon caterpillars , or in little lookes of wooll ; by which they easily catch and sticke to other little partes of the like nature , that come neere vnto them : and if the liquor be moued , ( as it is in the boyling of beere , or making of vinegar by the heate of the sunne ) they become long stringes ; because the liquor breaketh the ties which are crosse to its motion : but such as lye along the streame , or rather the bubling vp , do maintaine themselues in vnity , and peraduenture grow stronger , by the winding or foulding of the end of one part with an other : and in their tumbling and rouling still in the same course , the downy haires are crushed in , and the body groweth long and round , as happeneth to a lumpe of dough , or waxe , or wooll , rouled a while in one vniforme course . And so , coming to our purpose , we see that the braine , and all that is made of it , is stringy ; wittenesse , the membranes , the flesh , the bones , &c. But of all the rest , those which be called fibers , are most stringy : and the nerues seeme to be but an assembly of them : for although the nerues be but a great multitude of stringes lying in a cluster ; neuerthelesse , by the consent of Physitians and Anatomistes , they are held to be of the very substance of the braine , dryed to a firmer consistence then it is in the head . This heape of stringes ( as we may call it ) is enclosed in an outside made of membranes ; whose frame , we neede not here display : only we may note , that it is very apt and fitt to stretch ; and after stretching , to returne againe to its owne iust length Next , we are to consider , how the braine is of a nature apt to swell and to sinke againe : euen so much , that Fallopius reporteth , it doth swell according to the encrease of the moone : which whether it be true or no ; there can be no doubt , but that it being of a substance which is full of skinnes and stringes , is capable of being stretched , and of swelling vpon light occasions ; and of falling or sinking againe vpon as light : as being easily penetrable by vapours and by liquors , whose nature it is , to swell and to extend that which they enter into . Out of which it followeth , that it must be the nature of the nerues to do the like : and indeed , so much the more , by how much more drie they are then the braine : for we see that ( to a certaine measure ) drier thinges are more capable of extension by the ingression of wett , then moist thinges are ; because these are not capable of receiuing much more wett into them . These thinges being premised ; 2 lett vs imagine that the braine being first swelled , it doth afterwardes contract it selfe ; and it must of necessity follow , that seeing the nerues are all open towardes the braine ( though their concauities can not be discerned ) the spirits and moysture which are in the braine , must needes be pressed into the nerues : which being allready stored with spirits , sufficiently to the proportion of their hard skinnes ; this addition will make them swell and grow hard , as a balloone doth , which being competently full of ayre , hath neuerthelesse more ayre pressed into it . Since therefore , the masters of Anatomy do teach vs , that in euery muscle there is a nerue , which is spread into a number of litle branches along that muscle ; it must follow , that if these litle branches be swollen , the flesh likewise of that muscle , must also needes be swollen . Now the muscle hauing both its endes fastened , the one in a greater bone , the other in a lesser ; and there being least resistance on that part , where the bone is lesser , and more moueable ; the swelling of the muscle can not choose , but draw the litle bone towardes the great one ; and by consequence , moue that litle bone : and this is that , which Philosophers vsually call Voluntary motion : for since our knowledge remaineth in the braine , whatsoever is done by knowledge , must be done by the braine ; and most of what the braine worketh for the common seruice of the liuing creature , proceedeth also from knowledge ; that is , from the motion of the fansy , which we haue expressed . This matter being thus farre declared , 3 we may now enter vpon the explication of certaine effects ; which peraduenture might haue challenged roome , in the precedent Chapter ; but indeed , could not well be handled without first supposing this last discourse : and it is , what is meaned by those powers , that are called naturall faculties : the which howsoeuer in their particulars they be manifold in a liuing creature , yet whensoeuer any one of them is resolued , it appeareth to be compounded of some of these fiue ; to witt , the attractiue , the retentiue , the secretiue the concoctiue , and the expulsiue faculty . Of which , the attractiue , the secretiue , and the concoctiue do not seeme to belong vnto the nerues , for although we may conceiue that the part of the animal doth turne it selfe towardes the thing which it attracteth ; neuerthelesse , that very turning seemeth not to be done by vertue of the muscles , and of the nerues , but rather in a naturall way , as the motion of the hart is performed , in such sort as we haue formerly declared : as for example , if the stomacke when it is greedy of meate , draweth it selfe vp towardes the throate , it seemeth rather to be a kind of drynesse and of warping , such as we see in bladders or in leather eyther by fire or by cold , which make them shriuell vp and grow hard ; then that it is a true faculty of the liuing creature to seeke after meate . 4 Nor need we extend our discourse any further about these three faculties ; seeing that we haue already declared in common , how attraction , drying , and mixture of actiue bodies with passiue ones , is performed ; which needeth but applying vnto these particulars , to explicate fully their natures : as for example ; if the kidneyes draw the matter of vrine vnto them out of the veines , it may be by any of the following three manners , to witt , eyther by draught , wett , or by steame . For if the serous partes that are in the bloud which runneth in the veines , do touch some drie partes conformable to their nature , tending towardes the kidneyes ▪ they will infallibly adhere more to those drie partes , then to the rest of the bloud . Which if they do in so great a quantity , that they reach to other further partes more drie then these , they will leaue the first partes to goe to the second : and thus by litle , and litle , will draw a line of vrine from the bloud , if the bloud do abound with it : and the neerer it cometh to the kidneyes , the stronger still the attraction will be . The like will happen , if the serosity which is in the bloud , do touch some part wetted with a like serosity , or where such hath lately passed ; for as we see that water will runne more easily vpon a wett part of a board or a stone then vpon drie one ; so you can not doubt , but that if the serous part , which is mixed with the bloud , do light vpon a current of its owne nature , it will sticke more to that , then to the current of the bloud ; and so part from the bloud , to goe that way which the current of its owne nature goeth . Besides , it can not be doubted , but that from the kidneyes , and from the passages betweene the kidneyes and the veines , in which the bloud is conueyed , there ariseth a steame : whose nature is , to incorporate it selfe with serous matter , out of whose body it hath been extracted . This steame therefore , flying still to the serous bloud which passeth by , must of necessity precipitate ( as I may say ) the serous partes of that bloud ▪ or rather must filter them out of their maine stocke ; and so will make them runne in that currēt , from which it selfe doth flow . And thus you see how Attraction and Secretion are made : for the drawing of the serosity without drawing the bloud , is the parting of the vrine from the bloud . And this example , of the kidneyes operation , may be applyed to the attractions of all the other partes . Now , 5 the concoctiue faculty ( which is the last of the three we tooke together ) consisteth of two partes : the one is , as it were a drying of the humour , which is to be concocted ; the other is , a mingling the substance of the vessell in which the humour is concocted , with the humour it selfe : for as if you boyle diuers kindes of liquors in brasse pannes , the pannes will taynt the liquor with the quality of the brasse ; and therefore Physitians forbid the vse of such , in the boyling of seuerall medicines : so much more in a liuing creatures body , there can be no doubt , but that the vessell in which any humour is concocted , doth giue a tincture therevnto . Now concoction consisting in these two , it is euident , what the concoctiue vertue is ; to witt , heate , and ●he specificall property of the vessell which by heate is mingled with the humour . There remaine yet , 6 the retentiue and the expulsiue faculties to be discoursed of . Whereof one kind , is manisfestly belonging to the voluntary motion which we haue declared : namely that retention , and that expulsion , which we ordinarily make of the grosse excrements eyther of meate , or of drinke , or of other humours , eyther from our head , or from our stomacke , or from our lungs ; for it is manifestly done , partly by taking in of winde , and partly by compressing of some partes and opening of others : as Galen sheweth in his curious booke de vsu partium . An other kind of retention and expulsion , in which we haue no sense when it is made , ( or if we haue , it is of a thing done in vs without our will , though peraduenture we may voluntarily aduance it ) is made by the swelling of fibers in certaine partes , through the confluence of humours to them , ( as in our stomacke it happeneth , by the drinke and the iuice of the meate that is in it ) which swelling , closeth vp the passages by which the contained substance should goe out ( as the moystening of the stringes , and mouth of a purse , almost shutteth it ) vntill in some ( for example the stomacke , after a meale ) the humour being attenuated by little and little , getteth out subtilely ; and so leauing lesse weight in the stomacke , the bag which weighth downe lower , then the neather orifice at which the digested meate issueth , riseth a little : and this rising of it , is also furthered by the wrinkling vp and shortning of the vpper part of the stomacke which still returneth into its naturall corrugation , as the masse of liquid meate leaueth soaking it ( which it doth by degrees , still as more and more goeth out ; and so what remaineth filleth lesse place , and reacheth not so high of the stomacke : ) and thus at lēgth , the residue and thicker substance of the meate , after the thinnest is gott out in steame , and the middling part is boyled ouer in liquor , cometh to presse and grauitate wholy vpō the orifice of the stomacke ; which being then helped by the figure and lying of the rest of the stomacke , and its stringes and mouth relaxing , by hauing the iuice which swelled them , squeezed out of them ; it openeth it selfe , and giueth way vnto that which lay so heauy vpon it , to tumble out . In others ( for example , in a woman with childe ) the enclosed substāce , ( retained first by such a course of nature as we haue sett downe ) breaketh it selfe a passage by force , and openeth the orifice at which it is to goe out by violence , when all circumstances are ripe according to natures institution . 7 But yet there is the expulsion which is made by physicke , that requireth a little declaration . It is of fiue kindes : vomiting , purging by stoole , by vrine , sweating , and saliuation . Euery one of which , seemeth to consist of two partes , namely the disposition of the thing to be purged , and the motion of the nerues or fibers for the expulsion : as for example , when the Physitian giueth a purge , it worketh two thinges ; the one is , to make some certaine humour more liquid and purgeable thē the rest ; the other is , to make the stomacke or belly , sucke or vent this humour For the first , the property of the purge must be , to precipitate that humour out of the rest of the bloud ; or if it be thicke , to dissolue it that it may runne easily . For the second , it ordinarily heateth the stomacke ; and by that meanes , it causeth the stomacke to sucke out of the veines , and so to draw from all partes of the body . Besides this , it ordinarily filleth the belly with winde , which occasioneth those gripings men feele when they take physicke ; and is cause of the guttes discharging those humours , which otherwise they would retaine . The like of this happeneth in saliuation ; for the humours are by the same meanes brought to the stomacke , and thence sublimed vp to be spitten out : as we see in those , who taking Mercury into their body , eyther in substance or in smoake , or by applicatiō , do vent cold humours from any part ; the Mercury rising from all the body vp to the mouth of the patient , as to the helme of a sublimatory : and the like some say of Tobacco . As for vomiting , it is in a manner wholy the operation of the fibers , prouoked by the feeling of some inconuenient body , which maketh the stomacke wrincle it selfe , and worke and striue to cast out what offendeth it . Sweating seemeth to be caused , by the heating of some introus body by the stomake ; which being of subtile partes , is by heate dispersed from the middle to the circumference ; and carrieth with it light humours , which turne into water as they come out into the ayre . And thus you see in generall , and as much as concerneth vs to declare , what the naturall faculties are : and this , according to Galen his owne mind : who affirmeth , that these faculties do follow the complexion , or the temper of the partes of a mans body . 8 Hauing explicated how voluntary motion proceedeth from the braine : our next consideration ought to be , to examine what it is ; that such an obiect , as we brought , by meanes of the senses , into the braine from without , doth contribute to make the braine apply it selfe to worke such voluntary motion . To which purpose , we will goe a steppe or two backe , to meete the obiect at its entrance into the sense ; and from thence accompany it in all its iourney and motions onwardes . The obiect which striketh at the senses dore , and getting in , mingleth it selfe with the spirits it findeth there ; is eyther cōforme and agreeable to the nature and temper of those spirits , or it is not : that is to say in short , it is eyther pleasing or displeasing to the liuing creature : or it may be of a third kind , which being neyther of these , we may terme indifferent . In which sort soeuer the obiect affect the sense , the spirits carry it immediately to the braine ; vnlesse some distemper or strong thought , or other accident hinder them . Now , if the obiect be of the third kind ; that is , be indiffent ; as soone as it hath strucken the braine , it reboundeth to the circle of the memory : and there , being speedily ioyned to others of its owne nature , it findeth them annexed to some pleasing or displeasing thing , or it doth not : if not , in beastes it serueth to little vse : and in men , it remayneth there vntill it be called for . But if , eyther in its owne nature , it be pleasing or displeasing , or afterwardes , in the memory it became ioyned to some pleasing or annoying fellowshipp ; presently , the hart is sensible of it : for the hart being ioyned to the braine by straight and large nerues , full of strong spirits which ascend from the hart ; it is impossible , but that it must haue some communication with those motions , which passe in the braine : vpon which the hart , or rather the spirits about it , is eyther dilated or compressed . And these motions , may be eyther totally of one kind , or moderated , and allayed by the mixture of its contrary : if of the former sort ; one of them we call ioy , the other griefe ; which do continue about the hart ( and peraduenture do oppresse it if they be in the vtmost extremity ) without sending any due proportion of spirits to the braine vntill they settle a little , and grow more moderate . Now , when these motions are moderate ; they immediately send vp some aboundance of spirits to the braine : which if they be in a conuenient proportion , they are by the braine thrust into such nerues as are fitt to receiue them : and swelling them , they giue motion to the muscles and tendons that are fastened to them : and they do moue the whole body , or what part of it is vnder command of those nerues , that are thus filled and swelled with spirits by the braine . If the obiect was conformable to the liuing creature , then the braine sendeth spirits into such nerues , as ca●●y the body to it : but if otherwise , it causeth a motiō of auersion or flight from it . To the cause of this latter , we giue the name of Feare : and the other , that carrieth one to the pursuite of the obiect , we call Hope . Anger , or Audaci●y , is mixed of both these ; for it seeketh to auoyde an euill by embracing and ouercoming it : and proceedeth out of aboundance of spirits . Now , if the proportion of spirits sent from the hart , be too great for the braine , it hindereth or peruerteth the due operation both in man and beast . All which it will not be amisse to open a litle more particularly : and first ; 9 why painefull or displeasing obiects , do contract the spirits , and gratefull ones , do contrary wise , dilate them ? It is , because the good of the hart consisteth in life , that is in heate and moysture : and it is the nature of heate , to dilate it selfe in moysture ; whereas cold and drie thinges , do contract the bodies they worke vpon : and such are enemyes to the nature of men and beasts : and accordingly experience , as well as reason , teacheth vs , that all obiects , which be naturally good , are such as be hoat and moyst in the due proportion to the creature that is affected and pleased with them . Now , the liuing creature being composed of the same principles as the world round about him is ; and the hart being an abridgement of the whole sensible creature ; and being moreouer full of bloud , and that very hoat ; it cometh to passe , that if any of these little extracts of the outward world , do arriue to the hoat bloud about the hart , it worketh in this bloud such like an effect , as we see a droppe of water falling into a glasse of wine ; which is presently dispersed into a competent compasse of the wine : so that any little obiect , must needes make a notable motion in the bloud about the hart . This motion , according to the nature of the obiect , will be eyther conformable or contrary ; vnlesse it be so little a one , as no effect will follow of it ; and then , it is of that kind , which aboue we called indifferent . If the ensuing effect , be connaturall to the hart , there riseth a motion of a certaine fume about the hart ; which motion we call pleasure ; and it neuer fayleth of accompanying all those motions which are good , as Ioy , Loue , Hope and the like : but if the motion be displeasing ; there is likewise a common sense of a heauynesse about the hart ▪ which we call griefe : and it is common to sorrow , feare , hate , and the like . Now it is manifest by experience , that th●se motions are all of them different ones , and do strike against diuers of those partes of our body which encompasse the hart : out of which striking followeth that the spirits sent from the hart , do affect the braine diuersly ; and are by it , conueyed into diuers nerues , and so do sett diuers members in action . Whence followeth , that certaine members are generally moued vpon the motion of such a passion in the hart , especially in beaste , ●ho haue a more determinate course of working , then man hath : and if ●ometimes we see variety , euen in beasts , vpon knowledge of the circumstances , we may easily guesse at the causes of that variety : the particularities of all which motions , we remitt to Physitians and to Anatomistes : aduertising only , that the fume of pleasure , and the heauinesse of griefe , do plainely shew , that the first motions do participate of dilatation ▪ and the latter of compression . 10 Thus you see , how by the senses , a liuing creature becometh iudge of what is good , and of what is bad for him : which operation , is performed more perfectly in beasts ; and especially in those , who liue in the free ayre , remote from humane conuersation , ( for their senses are fresh and vntaynted , as nature made them ) then in men . Yet without doubt nature hath beene as fauourable in this particular to men , as vnto them ; were it not , that with disorder and excesse , we corrupt and oppresse our senses : as appeareth euidently by the story we haue recorded of Iohn of Liege : as also by the ordinary practise of some Hermites in the diserts , who by their tast or smell , would presently be informed whether the herbes , and rootes , and fruits th●y mett withall , were good or hurtfull for them , though they neuer before had had triall of them . Of which excellency of the senses , there remaineth in vs only some dimme sparkes , in those qualities which we call sympathies and antipathies : whereof the reasons are plaine , out of our late discourse : and are nothing el●e , but a conformity or opposition of a liuing creature , by some indiuiduall property of it , vnto some body without it : in such sort , as its conformity or opposition vnto thinges by its specificall qualities , is termed naturall or against nature . But of this we shall discourse more at large hereafter . Thus it appeareth , how the senses are seated in vs , principally for the end of mouing vs to , or from obiects , that are good for vs , or hurtfull to vs. But though our Reader be content to allow this intent of nature , in our three inferiour senses ; yet he may peraduenture not be satisfyed , how the two more noble ones ( the hearing and the seeing ) do cause such motions to , or from obiects , as are requisite to be in liuing creatures for the preseruation of them : for ( may he say ) how can a man , by only seeing an obiect , or by hearing the sound of it , tell what qualities it is embued withall ? Or what motion of liking or disliking , can be caused in his hart , by his meere receiuing the visible species of an obiect at his eyes , or by his eares hearing some noyse it maketh ? And if there be no such motion there , what should occasion him , to prosecute or auoyd that obiect ? When he tasteth , or smelleth , or toucheth a thing , he findeth it sweet , or bitter , or stincking , or hoat , or cold ; and is therewith eyther pleased or displeased : but when he only seeth or heareth it , what liking or disliking can he haue of it , in order to the preseruation of his nature ? The solution of this difficulty , may in part appeare out of what we haue already said . But for the most part , the obiects of th●se two nobler senses , d●●moue vs , by being ioyned in the memory with some other thing that did eyther please or displease some of the other three senses . And from thence it is , that the motion of going to embrace the obiect , or ●uersion from it , doth immediately proceed : as when a dogg seeth a man that vseth to giue him meate , the species of the man coming into his fansie , calleth out of his memory the others which are of the same nature , and are former participations of that man , as well as this f●esh one is : but these are ioyned with specieses of meate ; because at other times , they did vse to come in together : and therefore the meate being a good vnto him , and causing him ( in the manner we haue said ) to moue towardes it ; it will follow that the dogg will presently moue towardes that man , and expresse a contentednesse in being with him . And this is the ground of all assuefaction in beasts , and of making them capable of receiuing any instructions . THE FIVE AND THERTIETH CHAPTER . Of the materiall instruments of Knowledge and Passion ; of the seuerall effects of Passions ; of Paine and Pleasure ; and how the vitall spirits are sent from the braine into the intended partes of the body , without mistaking their way . 1 TO conclude this great businesse , which concerneth all the mutations and motions , that are made by outward Agents in a liuing creature , it will not be amisse , to take a short and generall suruay of the materiall instruments , which concurre to this effect . Whereof the braine being the principall , or at least , the first and next of the principalles ; we may take notice that it containeth , towardes the middle of its substance , foure concauities , as some do count them : but in truth , these foure , are but one great concauity , in which , foure , as it were , diuers roomes , may be distinguished . The neather part of these concauities , is very vnequall , hauing ioyned vnto it , a kind of nett , wrought by the entangling of certaine litle arteries , and of small emanations from a Sinus , which are interwouen together . Besides this , it is full of kernels , which do make it yet more vneuen . Now , two roomes of this great concauity , are diuided by a litle body , somewhat like a skinne , ( though more fryable ) which of it selfe is cleere ; but there it is somewhat dimmed , by reason that hanging a litle slacke , it somewhat shriueleth together : and this , Anatomistes do call Septum Lucidum , or speculum ; and is a different body from all the rest that are in the braine . This transparēt body , hangeth as it were straightwardes , from the forehead towards the hinder part of the head : and diuideth the hollow of the braine , as farre as it reacheth , into the right and the left ventricles . This part seemeth to me , ( after weighing all circumstances , and considering all the conueniencies , and fittenesses ) to be that , and only that , in which the fansie or common sense resideth : though Monsieur des Cartes hath rather chosen a kernell to place it in . The reasons of my assertions are ; first , that it is in the middle of the braine , which is the most conuenient situation to receiue the messages from all our body , that do come by nerues , some from before , and some from behind . Secondly , that with its two sides , it seemeth to be conueniently opposed to all such of our senses , as are double ; the one of them sending its litle messengers or atomes , to giue it aduertissements on one side , the other on the other side ; so that it is capable of receiuing impression indifferently from both . Againe , by the nature of the body , it seemeth more fitt to receiue all differences of motion , then any other body neere it . It is also most cōformable to the nature of the eye ; which being our principall outward sense , must needes be in the next degree to that , which is eleuated a straine aboue our outward senses . Fiftly , it is of a single and peculiar nature ▪ whereas the kernels are many , and all of them of the same condition , quality , and appearance . Sixtly , it is seated in the very hollow of the braine ; which of necessity must be the place and receptacle where the specieses and similitudes of thinges do reside ; and where they are moued and tumbled vp and downe , when we thinke of many thinges . And lastly , the situation we putt our head in , when we thinke earnestly of any thing , fauoureth this opinion : for then we hang our head forwards , as it were forcing the specieses to settle towardes our forehead , that from thence they may rebound , and worke vpon this diaphanous substance . This then supposed , 2 lett vs consider , that the atomes or likenesses of bodies , hauing giuen their touch vpon this Septum or Speculum , do thence retire backe into the concauities , and do sticke ( as by chance it happeneth ) in some of the inequalities they encounter with there . But if some wind or forcible steame , should breake into these caues , and as it were brush and sweepe them ouer ; it must follow , that these litle bodies will loosen themselues , and beginne to play in the vapour which filleth this hollow place : and so floting vp and downe , come a new to strike and worke vpon the Speculum or fantasy : which being also a soluble body , many times these atomes striking vpon it , do carry some litle corporeall substance from it sticking vpon them : whence ensueth , that they returning againe with those tinctures or participations of the very substance of the fantasy ; do make vs remember , not only the obiects themselues , but also that we haue thought of them before . Further we are to know , 3 that all the nerues of the braine , haue their beginnings not farre of from this speculum : of which we shall take a more particular consideration of two , that are called the sixt paire or couple : which paire hath this singularity , that it beginneth in a great many litle branches , that presently grow together , and make two great ones contained within one skinne . Now this being the property of a sense ( which requireth to haue many fibers in it , to the end that it may be easily and vigorously strucken , by many partes of the obiect lighting vpon many partes of those little fibers ) it giueth vs to vnderstand , that this sixt couple hath a particular nature , conformable to the nature of an externe sense ; and that the Architect who placed it there , intended by the seuerall conduites of it , to giue notice vnto some part they goe vnto , of what passeth in the braine : and accordingly one branch of this nerue , reacheth to the hart ; not only to the Pericardium , as Galen thought , but euen to the very substance of the hart it selfe , as later Anatomistes haue discouered : by which we plainely see how the motion which the senses do make in the Speculum , may be deriued downe to the hart . 4 Now therefore lett vs consider , what effects the motions so conueyed from the braine , will worke in the hart . First remembring how all that moueth the hart , is eyther paine or pleasure ( though we do not vse to call it paine , but griefe , when the euill of sense moueth vs only by memory , and not by being actually in the sense ) and then calling to mind , how paine ( as Naturalistes teach vs ) consisteth in some diuision of a nerue , ( which they call Solutio continui : and must be in a nerue ; for that no solution can be the cause of paine , without sense , nor sense be without nerues ; and therefore this solution must needes be in nerues , to haue it proue painefull , ) we may conclude , that the effect which we call paine , is nothing else but a compression : for although this solution of continuity may seeme to be a dilatation ; yet in truth , it is a compression , in the part where the euill is , which happeneth vnto it in the same manner as we shewed ( when we spoke of the motion of restitution ) it doth to stiffe bodies , that by violence are compressed and drawne into a lesse capacious figure , then their nature affecteth , and returne into their owne state as soone as the mastering violence leaueth them at liberty . Pleasure therefore , must be contrary to this , and consist in a moderate dilatation ; for an immoderate one , would cause a compression in some adherent partes ; and there would become paine . And conformable to this , we experience , that generally they are hard thinges which breed paine vnto vs ; and that these which breed pleasure , are oyly and soft ; as meates , and odours , which are sweete to the taste and smell ; and soft substances , which are gratefull to the touch : the excesse of all which proueth offensiue and painefull ; so that from the extremity of pleasure , one entereth presently vpon the confines of paine . Now then lett vs consider , how the little similitudes of bodies , which from without do come into the fantasy , must of necessity worke there , according to their little power , effects proportionable to what they wrought first in the outward senses , from whence , they were conueyed to the braine : for the senses ( that is the nerues ) and the Septum Lucidum , hauing both of them their origine from the very substance of the braine , and differing only in degrees of purity and refinement , the same obiect must needes workelike effects in both , compressing or dilating them proportionably to one an other : which compression or dilatation , is not paine or pleasure , as it is in the outward sense ; but as it is reported to the hart : and that , being the seate of all paines or pleasures wrought in other partes , and that ( as it were ) dyeth them into those qualities , is not capable of feeling eyther it selfe : so that the stroakes of any little similitudes vpon the fantasy , do make only compressions or dilatations there , not paines or pleasures . 5 Now their bodies or similitudes , if they be reuerberated from the fantasy or septum Lucidum , vpon the little rootes of the nerues of the sixt couple , which goe to the hart , they must needes worke there a proportionable impression to what they wrought vpon the fansy , eyther compressing or dilating it ; and the hart being extremely passiue , by reason of its exceeding tendernesse and heate ; can not choose but change its motion , at the least in part , if not in whole : and this with relation to two causes ; the one the disposition of the hart it selfe ; the other , the vehemency of the stroake . This change of motion and different beating of the hart , is that which properly is called passion : and is euer accompanyed with pleasure or with griefe , according to the nature of the impression , that eyther contracteth or dilateth the hart and the spirirs about it : and is discouered by the beating of the arteries and of the pulse . Conformable wherevnto , Physitians do tell vs , that euery passion hath a distinct pulse . These pulses are diuided in common , 6 by aboundance , or by want of spirits : yet in both kinds , they may haue common differencies ; for in aboundance , the pulse may be quicke or slow , regular or irregular , equall or vnequall : and the like may happen in defect of spirits ; according to the motions of the hart , which are their causes . Againe , the obiect by being present or absent , neerer or further off , maketh the stroake greater or lesser : and accordingly , varyeth the motion of the hart . Lett vs then call to mind , how we haue formerly declared , that life consisteth in heate and humidity ; and that these two ioyned together , do make a thing great : and we may conclude , that of necessity the motion which is most liuely , must haue a great , full , and large stroake ; like the euē rolling waues of a wyde and smooth sea ; and not too quicke or smart , like the breaches of a narrow Fretum , agitated by tempestuous windes . From this , other motions may vary eyther by excesse , or by deficiency : the first maketh the stroake become smart , violent , and thicke : the other slackeneth it , and maketh it grow little , slow , weake , and thinne , or seldome . And if we looke into the motions of our hart , we shall see these three differencies of them , follow three seuerall chiefe passions . The first , followeth the passion of ioy : the second , the passion of anger : and the third the passion of griefe . Nor neede we looke any further into the causes of these seuerall motions ; for we see that ioy and griefe , following the stroake of sense , the one of them must consist in an oyly dilatation : that is , the spirits about the hart , must be dilated by a gentle , large , great , and sweete motion , in a moderation between velocity and slownesse : the other contrarywise , following the stroake of sense in paine , as the first did in pleasure , must contract the spirits ; and consequently make their motion or stroake become little , and deficient from all the properties we haue aboue sett downe . As for anger , the motion following that passion , is , when the aboundance of spirits in the hart is a little checked by the contrary stroake of sense , but presently ouercometh that opposition : and then , as we see a hindered water , or a man , that suddainely or forcibly breake through what withstood their motion , go on with a greater violence then they did , and as it were precipitately : so the hart , hauing ouercome the contraction , which the sense made in it , dilateth it selfe with a fury , and maketh its motion smart and vehement . Whence also it followeth , that the spirits grow hoater then they were : and accordingly , it is often seene , that in the scoulding of a woman , and in the irritation of a dogg , if euer now and then , one thwart them , and interpose a little opposition , their fury will be so sharpened and heightened , that the woman will be transported beyond all limits of reason , and the dogg will be made madde with nothing else done to him , but angring him at conuenient times : and some men likewise , haue by sleight oppositions , iterated speedily vpon them , before their spirits could relent their vehement motion ( and therefore , must still encrease it ) beene angred into feauers . This passion of anger , seemeth almost to be solitary on the side of excesse beyond ioy : which is , as it were the standard and perfection of all passions ▪ as light or whitenesse , is of all colours : but on the otherside , of deficiency , there are seuerall middle passions , which participate more or lesse of ioy and griefe : as particularly those two famous ones , which gouerne mans life , Hope and Feare . Concerning which , Physitians tell vs , that the pulse or beating of feare , is quicke , hard , and vnequall : vnto which I conceiue we may safely adde , that it must also be small and feeble ▪ the perfection of ioy , decreasing in it on one side , to witt , from greatnesse and largenesse ; but not intirely ; so that a kind of quicknesse supplyeth in part the other defect . Hope on the other side , is in such sort defectiue from ioy , that neuerthelesse it hath a kind of constancy , and moderate quantity , and regularity in its motion : and therefore is accounted to be the least hurtfull of all the passions , and that which most prolongeth mans life . And thus you see how those motions , which we call passions , are engendred in the hart , and what they are . Lett vs then in the next place consider , what will follow in the rest of the body , out of these varieties of passions , 7 once raysed in the hart and sent into the braine . It is euidēt , that according to the nature and quality of these motions , the hart must needes in euery one of them , voyde out of it selfe into the arteries , a greater or lesser quantity of bloud , and that in diuers fashions : and the arteries which lye fittest to receiue these suddaine egestions of bloud , are those which goe into the braine : whose course being directly vpwardes , we can not doubt , but that it is the hoatest and subtilest part of the bloud , and the fullest of spirits , that flyeth that way . These spirits then running a lōg and perplexed iourney vp and downe in the braine , by various meanders and anfractuosities , are there mingled with the humide steame of the braine it selfe , and are therewith cooled ; and do come at the last , to smoake at liberty in the hollow ventricles of the braine , by reeking out of the little arteriall branches , that do weaue the plexus choroides , or nette we spoke of ere while : and they being now growne heauy , do fall ( by their naturall course ) into that part or processe of the braine , which is called medulla spinalis , or the marrow of the backe bone : which being all besett by the nerues that runne through the body , it can not happen otherwise , but that these thickened and descending spirits , must eyther fall themselues into those nerues , or else presse into them other spirits which are before them , that without such new force to driue them violently forwardes , would haue slided downe more leisurely . Now , this motion being downewardes , and meeting with no obstacle till it arriue vnto its vtmost periode that way , the lowest nerues are those , which naturally do feele the communication of these spirits first . But it is true , if the flowing tide of them be great and plentifull , all the other nerues will also be so suddainely filled , vpon the filling of the lowermost , that the succession of their swellings , will hardly be perceptible : as a suddaine and violent inundation of water , seemeth to rise on the sides of the channell , as it doth at the milldamme ; though reason assureth vs it must beginne there , because there it is first stopped . On the contrary side , if the spirits be few , they may be in such a proportion , as to fill only the lower nerues , and to cōmunicate little of thēselues to any of the others . And this is the case in the passion of feare : which being stored with fewer spirits , thē any other passiō that causeth a motiō in the body , it moueth the legges most ; and so carryeth the animal that is affrayd , with violence from the obiect that affrighteth him . Although in truth , it is a faint hope of escaping , mingled with feare , which begetteth this motion : for when feare is single , and at its height , it stoppeth all motion by contracting the spirits , and thence is called stupor ; as well as griefe , for the same reason : and accordingly we see extreme cowardes in the extremity of their feare , haue not the courage to runne away , no more then to defend or helpe themselues by any other motions . But if there be more aboundance of spirits ; then the vpper partes are also moued , as well as the legges ; whose motion contributeth to defense : but the braine it selfe , and the senses which are in the head , being the first in the course of this flood of spirits , that is sent from the hart to the head ; it is impossible , but that some part of them , should be pressed into the nerues of those senses , and so will make the animal vigilant and attentiue to the cause of its feare or griefe . But if the feare be so great , that it contracteth all the spirits , and quite hindereth their motion , ( as in the case we touched aboue ) then it leaueth also the nerues of the senses destitute of spirits ; and so by too strong apprehension of a danger , the animall neyther seeth nor apprehendeth it : but as easily precipitateth it selfe into it , as it happeneth to auoyde it ; being meerely gouerned by chance ; and may peraduenture seeme valiant , through extremity of feare . And thus you see in common , how all the naturall operations of the body , do follow by naturall consequence out of the passions of the mind : without needing to attribute discourse or reason , eyther to men or beastes to performe them . Although at the first sight , some of them may appeare vnto those that looke not into their principles and true causes , to flow from a source of intelligence : whereas it is euident by what wee haue layed open , they all proceed from the due ranging and ordering of quantitatiue partes , so or so proportioned by rarity and density . And there is no doubt , but who would follow this search deepely , might certainly retriue the reasons of all those externall motions , which wee see vse to accompany the seuerall passions in men and Beastes . But for our intent wee haue said enough , to shew by what kind or order and course of nature , they may be effected ( without confining our selues ouer scrupulously to euery circumstance that we haue touched ) and to giue a hinte , whereby others that will make this inquiry their taske , may compile an intire , and well grounded and intelligible doctrine of this matter . Only we will adde one aduertissement more ; which is , that these externall motions caused by passion , are of two kindes : for some of them are as it were the beginnings of the actions , which nature intendeth to haue follow out of the passions that cause them : but others are only bare signes of the passions that produce them , and are made by the cōnexion of partes vnnecessary for the maine action that is to follow out of the passion , with other partes that by the passion are necessarily moued : as for example , when an hungry mans mouth watereth at the sight of good meate ; it is a kind of beginning of eating , or of preparation for eating for when we eate , nature draweth a moysture into our mouth , to humectate our meate , and to conuey the tast of it into the nerues of the tongue , which are to make report of it vnto the braine : but when we laugh , the motion of our face aymeth at no further end , and followeth only by the connexion of those muscles , which draw the face in such a sort , vnto some inward partes , that are moued by the passion , out of which laughing proceedeth . 8 But we must not leaue this subiect without some mention of the diaphragma : into which the other branch of those nerues , that are called of the sixth coniugation , doth come : for the first branch we haue said goeth into the hart , and carryeth thither the obiects that come into the braine : and this , we shall find , carryeth backe to the braine the passion or motion , which by the obiect is raysed in the hart . Concerning this part of our body , you are to note , that it is a muscolous membrane , which in the middle of it hath a sinnewy circle ; wherevnto is fastened the case of the hart , called the Pericardium . This Diaphragma is very sensible , receiuing its vertue of feeling from the aboue mentioned branch of the sixt couple of nerues : and being of a trembling nature , is by our respiration kept in continuall motion : and flappeth vpon all occasions , as a drumme head would do , if it were slacke and moyst ; or as a sayle would do , that were brought into the wind . Out of this description of it , it is obuious to conceiue , that all the changes of motion in the hart , must needes be expressed in the Diaphragma . For the hart beating vpon the Pericardium , and the Pericardium being ioyned to the Diaphragma ; such iogges and vibrations must needes be imprinted and ecchoed there , as are formed in the hart : which from thence , can not choose but be carryed to the braine by the sixt couple of nerues . And thus it cometh about , that we feele and haue sensation of all the passions , that are moued in our hart . Which peraduenture is the reason , why the Greekes do call this part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and from it deriue the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that in latine signifyeth Sapere , with vs , to sauour or to like : for by this part of our body , we haue a liking of any obiect , or a motion of inclination towardes it : from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued , by composition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for a prudent man is he , that liketh , and is moued to compasse wholesome and good thinges . Which Etymology of the word , seemeth vnto me more naturall , then from the phrenesy , from whence some deriue it ; because a great distemper or inflammation in the Diaphragma , often causeth that disease . Now , 9 because the obiect is cōueyed frō the braine to the hart some part of its way , by the same passage , as the motion of the hart is reconueyed backe to the braine ▪ it must of necessity follow , that who is more attētiue to outward sense , doth lesse consider or reflect vpō his passion ; and who is more attentiue to obserue , and be gouuerned by what passeth in his hart , is lesse wrought vpon by externall thinges . For if his fantasy draweth strongly vnto it , the emanations from outward agents vpon the senses , the streame of those emanations will descend so strongly from the ouerfilled fantasy into the hart , that it will hinder the ascent of any fewer and weaker spirits by the same pipe . But if the current do sett strongest vpwardes , from the hart by the Diaphragma to the braine , then it will so fill the pipe by which it ascendeth , that little of a weaker tyde , can make a contrary eddy water in the same channell . And by this meanes , nature effecteth a second pleasure or paine in a liuing creature , which moueth it ( oftentimes very powerfully ) in absence of the primary obiect : as we may obserue , when thinking of any pleasing or displeasing action , we find about our hart a motion which enticeth vs to it , or auerteth vs from it : for as the first pleasure was occasioned by the stroake , which the obiect applyed to the outward sense , made vpon the fantasy , ( which can iudge of nothing without being strucken by it ) so the second pleasure springeth from the spirits moued in the hart , by messengers from the braine , which by the Diaphragma do rebound a stroake backe againe vpon the fantasy . And from hence it proceedeth , that memory delighteth or afflicteth vs ; and that we think of past thinges with sweetenesse or with remorse : and thereby assuefaction is wrought in beastes , as farre as the appetitiue part doth contribute therevnto , to perfect what was begunne in their cognoscitiue part , by the ingression of corporeall speciefes into their fantasy , in order to the same effect , as we haue touched before . 10 But now lett vs examine , how so small a quantity of a body , as cometh from an obiect into our sense , can be the cause of so great a motion about our hart . To which purpose we are to remember , that this motion is performed in the most subtile and thinne substance , that can be imagined : they are the vitall spirits , that do all this worke ; which are so subtile , so agile , and so hoat , that they may in some sort be termed fire . Now if we reflect how violent fire is , we neede not wonder at the suddaine and great motion of these passions . But we must further take notice , that they are not in the greatest excesse , but where the liuing creature hath beene long inured and exercised vnto them , eyther directly or indirectly : so that they arriue not to that pitch so much out of the power of the agent , as out of the preparation and disposition of the patient ; as when cold water hath beene often heated by extinguishing red hoat irons in it , after some repetitions a few quenchinges will reduce it from cold to boyling , that at the first would scarce haue made it lukewarme : and accordingly we see a hart , that for a long time hath loued , and vehemently hath desired enioying , is transported in a high degree , at the least sight and renuance of stroakes from its beloued obiect ; and is as much deiected , vpon any the least depriuation of it : for to such an obiect , the liuing creature is hurried away by a force much resembling the grauity or celerity of a dense body , that is sett on running downe a steepe hill ; vnto which , the only taking away of a weake lett or the least stoppe , giueth a precipitate course ; not out of the force of what is done to it , but out of the force which was formerly in the thing , though for the present it lay there vndiscouered : and so likewise in these cases , the obiect rather giueth the occasion of the violent motion , then the force or power to it . 11 These thinges being thus determined , some peraduenture may aske , how it cometh to passe , that the spirits which cause motion , being sent on their arrant by the braine , do alwayes hitt the right way , and light duely into those very sinnewes , which moue the liuing creature according as is requisite for its nature ? Since all the passages are open , what is it that gouerneth them , so as they neuer mistake , and the animal is neuer driuen towardes harme , insteed of flying from it ? Who is their guide in these obscure pathes ? But it were to impute ignorance to the maker , to think that he framed all the passages alike , and so euery one of them , promiscuously apt to receiue into them , all sorts of spirits howsoeuer they be moued : and therefore , we may assure our selues , that since in these diuersities of occasions , there are likewise diuers kinds of motions from the hart● eyther there is proportionable vnto them , diuers kindes of passages fitt to receiue and entertaine the spirits , according to the condition they are in , so as the passages which are aiusted to one kind of spirits , will not admitt any of an other nature : or else , the first motions of liking or disliking in the hart , which ( as we haue said ) do cause a swelling or a contraction of it against this or that part ; doth stoppe and hinder the the entrance of the spirits into some sinewes , and doth open others , and driueth the spirits into them : so as in the end , by a result of a chaine of swellinges and contractions of seuerall partes successiuely one against an other , the due motions of prosecution or auersion are brought about . As for example ; an obiect that affecteth the hart with liking , by dilating the spirits about the hart , sendeth some into the opt●ke nerues , and maketh the liuing creature turne his eye towardes it and keepe , it steady vpon what he desireth as contrariwise , if he dislike and feare it , he naturally turneth his eye and head from it . Now , of this motion of the eye and head , may depend the running to the thing in one case , and the running from it in the other : for the turning of the necke one way , may open a passage for the spirits into those sinewes , which carry the rest of the body towardes the obiect : and the turning of it to the other side , may open other sinewes , which shall worke a contrary effect , and carry the animal from the obiect : and the mouing of those sinewes , which at the first do turne the necke , doth proceed from the quality and number of the spirits that ascend from the hart , and from the region of the hart from whence they are sent : according to the variety whereof , there are diuers sinewes fitted to receiue them . To make vp which discourse , we may call to mind , what we haue said a litle aboue , concerning the motions caused in the externall partes of the body , by passion mouing within : as when feare mingled with hope , giueth a motion to the legges , anger to the armes and handes , and all the rest of the body , as well as to the legges ; and all of them , an attention in the outward senses ; which neuerthelesse peruerteth euery one of their functions , if the passion be in extremity . And then surely , we may satisfy our selues , that eyther this , or some way like it ( which I leaue vnto the curious in Anatomy to settle with exactenesse ; for it is enough for my intent , to shew in grosse how these operations may be done , without calling in some incomprehensible qualities to our ayde ) is the course of nature in motions , where no other cause interueneth , besides the obiect working vpon the sense : which all the while it doth , it is the office of the eye of fantasy or of common sense , to lye euer open ; still watching to obserue what warninges the outward senses do send vnto him ; that accordingly he may direct and change , the motions of the hart and of the whole body . But if the obiect do make violent impressions vpon the sense ; 12 and the hart , being then vehemently moued , do there vpon send aboūdance of spirits vp to the braine ; this multitude of spirits thronging vpon the common sense , oppresseth it ( as we haue already said ) in such sort , that the notice which the sense giueth of particular circumstances , can not preuayle to any effect in the braine : and thus by the misguidance of the hart , the worke of nature is disordered : which when it happeneth , we expresse in short , by saying that passion blindeth the creature , in whom such violent and disorderly motions haue course ; for passion is nothing else , but a motion of the bloud and spirits about the hart ; and is the preparation or beginning of the animals working ; as we haue aboue particularly displayed . And thus you see in common , how the circuite is made from the obiect to the sense , and from it by the common sense and fantasy , to the hart ; and from the hart backe againe to the braine ; which then setteth on worke those organes or partes the animal is to make vse of in that occasion : and they eyther bring him to , or carry him from the obiect , that at the first caused all this motion , and in the end becometh the periode of it . THE SIX AND THERTIETH CHAPTER . Of some actions of beastes , that seeme to be formall actes of reason , as doubting , resoluing , inuenting . 1 IN the last Chapter the foundations are layed , and the way is opened , for the discouering how all operations which proceed from nature and passion , are performed among liuing creatures : and therefore , I conceiue I haue thereby sufficiently complyed with the obligation of my intention : which is but to expresse and shew in common , how all the actions of sensible bodies may be reduced to locall motion , and to materiall application of one boy vnto an other , in a like manner ( though in a different degree ) as those motions which we see in liueliest bodies . Yet because among such animals as passe for irrationall , there happen some operations of so admirable a straine , as resemble very much the highest effects which proceed from a man : I thinke it not amisse , to giue some further light , by extending my discourse to some more particulars then hitherto I haue done ; whereby the course and way how they are performed , may be more clearely and easily looked into : and the rather , because I haue mette with some men , who eyther wanting patience to bestow on thoughts of this kind so much time as is necessary for the due scanning of them ; or else through a promptitude of nature , passing swiftly from the effect they looke vpon in grosse , to the most obuious seeming cause ; do suddainely and strongly resolue , that beastes vse discourse vpon occasions , and are endewed with reason . This I intend not to doe quite in particular , for that were to write the history of euery particular animal : but will content my selfe with touching the causes in common ; yet in such sort , that the indifferent Reader may be satisfyed of a possibility , that these effects may proceed from materiall causes : and that I haue poynted out the way , to those who are more curious , and haue the patience and leisure to obserue diligently what passeth among beastes , how they may trace these effects from steppe to steppe , vntill at length they discouer their true causes . To beginne then ; I conceiue we may reduce all those actions of beastes , which seeme admirable , and aboue the reach of an irrationall animal , vnto three or foure seuerall heades . The first may be of such , as seeme to be the very practise of reason , as doubting , resoluing , inuenting and the like . The next shall be of such , as by docility or practise beastes do oftentimes arriue vnto . In the third place , we will consider certaine continuate actions of a long tract of time , so orderly performed by them , as that discourse and rationall knowledge seeme clearely to shine through them . And lastly we will cast our eye vpon some others , which seeme to be euen aboue the reason that is in man himselfe , as the knowing of thinges which the sense neuer had impression of before , a prescience of future euents , prouidences , and the like . As for the first : 2 the doubting of beasts , and their long wauering sometimes betweene obiects that draw them seuerall wayes , and at the last their resoluing vpon some one of them , and their steady pursuance of that afterwardes ; will not be matter of hard digestion to him , that shall haue well relished and meditated vpon the contents of the last Chapter : for it is euident , that if seuerall obiects of different natures do at the same time present themselues vnto a liuing creature , they must of necessity make diuers impressions in the hart of it , proportionable vnto the causes from whence they proceed : so that if one of them be a motion of hope , and the other be of feare ; it can not choose but follow thence , that what one of them beginneth , the other will presently breake off : by which meanes it will come to passe , that in the beastes hart there must needes be such wauinges , as we may obserue in the sea , when at the beginning of a tide of stood , it meeteth with a banke that checketh the coming in of the waues , and for a while , beateth them backe as fast as they presse vpon it ; they offer at getting ouer it , and by and by retire backe againe from the steepenesse of it , as though they were apprehēsiue of some danger on the other side ; and then againe attempt it a fresh : and thus continue labouring , one while one way , an other while an other ; vntill at the length the flood encreasing , the water seemeth to grow bolder , and breaketh a maine ouer the banke , and then floweth on , till it meeteth with an other , that resisteth it , as the first did : and thus you see , how the sea can doubt and resolue , without any discoursing . In the like manner it fareth with the hart of a beast ( whose motions do steere the rest of his body ) when it beateth betwixt hope and feare , or between any other two contrary passions , without requiring any other principles from whence to deduce it , then those we haue already explicated . But now to speake of their inuention ; 3 I must confesse , that among seuerall of them , there appeareth so much cunning in laying of their plots ( which when they haue compassed , they seeme to grow carelesse and to vnbend their attention , as hauing obtained what with earnestnesse they desired ) that one might thinke they wrought by designe , and had a distinct view of an end ; for the effecting of which , they vsed discourse to choose the likeliest meanes . To this purpose the subtilities of the foxe are of most note . They say he vseth to lye as if he were dead ; thereby to make hennes and duckes come boldly to him . That in the night , whē his body is vnseene , he will fixe his eyes vpon poultry , and so make them come downe to him from their rooste . That to ridde himselfe of the fleas that afflict him in the summer , he will sinke his body by litle and litle into the water , while the fleas creepe vp to his head ( to saue themselues from drowning ) and from thence to a bough he holdeth in his mouth , and will then swimme away , leauing them there . That to cosen the badger of his earth , he will pisse in it ; as knowing that the ranke smell of his vrine , will driue the othe cleanelier beast to quitt it . That when doggs are close vpon him , and catching at him , he will pisse vpon his tayle , and by firking that vp and downe , will endeauour ( you may beleeue ) to make their eyes smarte , and so retarde their pursuite , that he may escape from them . And there are particular stories , that expresse yet more cunning then all these : as of a foxe , that being sore hunted , hanged himselfe by the teeth among dead vermine in a warren ; vntill the dogges were passed by him , and had lost him . Of an other , that in the like distresse , would take into his mouth a broome bush growing vpon a steepe cliffe on the side hand neere his denne ( which had an other way to it , easy enough of accesse ) and by helpe of that , would securely cast himselfe into his hole ; whiles the doggs that followed him hastily , and were ignorant of the danger , would breake their neckes downe the rockes . It is said , that in Thracia , the country people so know whether the riuers that are frozen in the winter , will beare them or no , by marking whether the foxes venture boldely ouer them , or retire after they haue layed their eares to the yce , to listen whether or no they can heare the noyse of the water running vnder it : from whence you may imagine they collect , that if they heare the current of the streame , the yce must needes be thinne ; and consequently dangerous to trust their weight vnto it . And to busye my selfe no longer with their suttleties , I will conclude with a famous tale of one of these crafty animals ; that hauing killed a goose on the other side of the riuer , and being desirous to swimme ouer with it , to carry it to his denne , before he would attempt it ( least his prey might proue too heauy for him to swimme withall , and so he might loose it ) he first weighed the goose with a piece of wood , and then tryed to carry that ouer the riuer , whiles he left his goose behind in a safe place ; which when he perceiued he was able to do with ease , he then came backe againe , and ventured ouer with his heauy birde . They say it is the nature of the Iacatray to hide it selfe , and imitate the voyce of such beasts , as it vseth to prey vpon ; which maketh them come to him , as to one of their owne fellowes ; and then he seiseth vpon them and deuoureth them . The Iaccall , that hath a subtile sent , hunteth after beasts ; and in the chace , by his barking guideth the lyon , ( whose nose is not so good ) till they ouertake what they hunt ; which peraduenture would be too strong for the Iaccall ; but the lyon killeth the quarry , and hauing first fed himselfe , leaueth the Iaccall his share : and so between them both , by the ones dexterity , and by the others strength , they gett meate for nourishment of them both . Like storyes are recorded of some fishes . And euery day we see the inuentions of beasts to saue themselues from catching : as hares , when they are hunted , seeke alwayes to confound the sent ; sometimes by taking hedges , other whiles waters ; sometimes running among sheepe and other beasts of stronger sents ; sometimes making doubles , and treading the same path ouer and ouer ; and sometimes leaping with great iumpes hither and thither , before they betake themselues to their rest ; that so the cōtinuatenesse of the sent may not lead doggs to their forme . Now , to penetrate into the causes of these and of such like actions ; we may remember , 4 how we shewed in the last Chapter , that the beating of the hart worketh two thinges : the one is , that it turneth about the specieses , or litle corporeities ( streaming from outward obiects ) which remaine in the memory : the other is , that it is alwayes pressing on to some motion or other : out of which it happeneth , that when the ordinary wayes of getting victuals , or of escaping from enemies , do faile a creature whose constitution is actiue ; it lighteth sometimes ( though peraduenture very seldome ) vpon doing something , out of which the desired effect followeth ; as it can not choose but fall out now and then , although chance only do gouerne their actions : and when their action proueth successefull , it leaueth such an impression in the memory , that whensoeuer the like occasion occurreth , that animal will follow the same methode ; for the same specieses do come together from the memory into the fantasy . But the many attēpts that miscarry , and the ineffectuall motions which straightes do cast beasts vpon , are neuer obserued , nor are there any stories recorded of them : no more then in the temple of Neptune , were kept vpon the registres , the relations of those vnfortunate wretches , who making vowes vnto that god in their distresse , were neuerthelesse drowned . Thus peraduenture , when the foxe seeth his labour in chaceing the hennes , to be to no purpose ; and that by his pursuite of them , he driueth them further out of his reach ; he layeth himselfe downe to rest , with a watchfull eye , and perceiuing those silly animals to grow bolder and bolder , by their not seing him stirre , he continueth his lying still , vntill some one of them cometh within his reach , and then on a suddaine , he springeth vp and catcheth her : or peraduenture some poultry might haue strayed within his reach whiles he was asleepe , and haue then wakened him with some noise they made ; and so he happen to seise vpon one of them , without eyther designe or paines taking before hand : by such degrees he might chance to catch one the first time : and they being settled in his memory , together with the effect ; it happened that an other time when hunger pressed him , and sent vp to his braine like spirits vnto those which ascended thither whiles he lay watching the hennes ; these spirits brought the other from his memory into his fantasy ( in such sort as we haue shewed in the last Chapter ) and so droue him to the same course , vntill by frequent repetitions , it became ordinary and familiar with him : and then they that looke only vpon the performance of the artifice , are apt to inferre discourse and a designe of reason , out of the orderly conduct of it . But how can we conceiue the foxe hath iudgement to know when the henne is come within his leape , and accordingly offereth not art her till then ; vnlesse we resort to some other principle , then what is yet declared ? The answere vnto this obiection I thinke will not be hard to find ; for if the motion , which the presence of the obiect maketh in the hart , be proportioned out by nature ( as there is no doubt but it is ) it will not be so great and powerfull , as to make the foxe leape att it , vntill it be arriued so neere him , that by his nimblenesse he can reach it ; and so without any ayme , further then by the meere fluxe of his passion conueniently raysed , he doth the feate : but if his passion be too violent , it maketh him misse his ayme ; as we may frequently obserue both in men and beasts : and particularly , when feare presseth eyther of them to leapeouer a ditch , which being too broad , he lighteth in the middest of it . The same watchfullnesse and desire to haue the poulen , that sitt vpon a tree out of his reach , maketh him fixe his eyes vpon them , when they are att rooste : and att length , eyther the brightnesse and sparkling of them , dazeleth the birdes , and maketh them come downe to them , ( as flyes do in the night about the flame of a candle ; or as fishes do to a light in a boates head ; ) or else they are affraid ; and their feare encreasing , their spirits returne to the hart , which thereby is oppressed , and their outward partes are bereaued of strength and motion ; from whence it followeth necessarily , that their footing looseth their hold fast , and they tumble downe halfe dead with feare ; which happeneth also frequently to catts , when they looke wistly vpon litle birdes that sitt quietly . Or peraduenture , their feare maketh them giddy ; as when some man looking downe a precipice from a dangerous standing , he falleth by the turning of his braine , though nothing be behind him to thrust him forewardes . Or it may be , some steame cometh from the foxe , which draweth such creatures to him ; as it is reported that a great and very poysonous toade will do a weasell , who will runne about the toade a great while , and still make his circle lesser and lesser , till at length he perisheth in the center , where his foe sitteth still , and draweth him to him : which he doth in such sort , as animated Mercury will draw leafe gold duely prepared , or as the loadestone attracteth iron : and yet it is apparent , the weasell cometh not with his good will ; but that there are some powerfull chaines , steaming from the body of the toade , which plucke him thither against his liking ; for by his motions and running , he will expresse the greatest feare that can be . The methode which foxes do practise , 5 to ridde themselues of their fleas ( if it be true ) is obuious enough for them to fall vpon ; for in summer , their fleas together with their thicke furred coate , can not choose but cause an exceeding great itching and heate in their bodies ; which will readily inuite them to go into the water to coole themselues ; as the marchantes at the Isles of Zante and of Cephalonia told me ( when I was there ) it was the custome of our English doggs ( who were habituated vnto a colder clyme ) to runne into the sea in the heate of summer , and lye there most part of the day , with only their noses out of the water , that they might draw breath , and would sleepe there with their heads layed vpon some stone , which raysed them vp , whiles their bodies were couered with the sea : and those doggs which did not thus , would in one summer vsually be killed with heate and fleas . Now when the foxe feeleth the ease that the coolenesse of the water affordeth that part of him which sitteth in it , he goeth further and further ; yet would not putt himselfe to swimme , which is a labour , and would heate him , and therefore he auoydeth it ; so that whiles he thus cooleth himselfe in some shady place ( for it is naturall vnto him , in such an occasion , to resort vnto the coole shade , rather then to lye in the sunne ) and in such there being for the most part some boughes hanging ouer the water , it happeneth naturally enough , that he taketh some of the lowest in his mouth , to support him , and saue him the labour of swimming , whiles he lyeth at his ease , soaking and cooling himselfe in the riuer . By which meanes it cometh to passe , that the fleas finding no part of him free from water , do creepe vp to the bough to rescue themselues from drowning : and so , when he is cooled enough , he goeth away and leaueth them there . In all which finding a benefitt and satisfaction , whensoeuer the like occasion bringeth those specieses , from his memory into his fantasy , he betaketh himselfe to the same course , and therein finding his remedy , at length it groweth familiar to him . In the like manner , Thales his mule , that was heauily loaden with salt , happening to stumble , and to fall in a riuer she was going ouer , the salt melted by the water soaking into the sackes , and so she was eased of her burthen ; which successe made her , whensoeuer she came to a riuer , and was troubled with her loading , she would lye downe in the water ; and could not be reclaymed from it , till they charged sackes of wooll vpon her backe , which growing heauier by their imbibing of water , weaned her from her former crafty habit . By which it is apparent , that it was memory and not iudgement , which made her for a while behaue her selfe so subtlely . 6 For the foxes driuing the badget from his earth , you will not thinke it needefull to allow him a forecast and designe in pissing in it : but as it is naturall for him , to rest in a place that he meeteth with fitt for that purpose ; so is it for him to pisse in it , if the liste take him whiles he is there ; which in all likelyhood it will , if he stay any time there , and giue a relaxation to all his partes by sleepe . And when he pisseth in his taile , and shaketh it in the dogges ey●s , it is euident that feare , not craft causeth this effect ; for it auayleth him 〈◊〉 , and therefore is not likely to proceed frō iudgement . And of the other , it is a naturall effect in all beasts ( when it is violent ) to contract their tailes betweene their legges , and to make their vrine come from them , ( by compressing the spirits in their hart , which should support their outward partes , and strengthen their splincter muscle ) which their being snapped at and seiled vpon by the dogges , shaketh from their busshy tailes ( fitt to retayne it ) and then lighting in the dogges eyes , the acrimony of it hurteth them , and maketh them shutt their liddes . The story ( if it be true ) of the foxe , that to saue himselfe from the dogges that he heard following him in full crye , did hang by his teeth among dead vermine in a warren , is a very strange one I confesse : but it is conceiuable , how feare and wearinesse might cause him to seeke a shelter to hide himselfe : and in so plaine a tract of ground as warrens vse to be in , without any bush or hill to haue recourse vnto for reliefe , there appearing nothing but a gallowes hanged full of vermine ; his fantasy might be moued ( he being able to runne no further ) to thrust himselfe among those dead bodies , that he saw rested quietly : and hauing no way to mingle himselfe with them , but hanging by his teeth ; he might continue in that posture , till the doggs not suspecting him in the ayre , might runne vnder him , and ouershoote the sent : which whiles they cast about to recouer , by running to beate the next wood or shelter in view ( as is there custome in losses of their chace ; vnto which they are brought by their masters hunting them in that methode at the first ) the wyly animal stealeth an other way , and recouereth himselfe . 7 This ouerrunning of the sent by dogges in the earnestnesse of their chace , putteth me in mind of Montagues argument , out of which he will inferre , that dogges vse discourse , and do make syllogismes in their hunting : for ( sayth he ) when they haue followed their chace downe a lane , that a length diuideth it selfe into three others ; they will carefully smell at the first and at the second , and not finding that it hath gone in eyther of those , they boldly runne vpon the third , without euer laying their noses to the ground ▪ as being assured by their discourse and reason , that since it went not in the two first , and there being but one remayning , it must of necessity haue gone there . But this needeth no other cause , then that their eagernesse of hunting hauing made them ouershoote the sent , ( which for a while remayneth in their noses , after they are parted from the obiect that caused it ) they cast backe againe ( as they accustomed to be made to do in like occasions by the hunters that trayne them vp ) and with their noses they try the ground all the way they goe ; till coming neere where the chace went indeede , the sent striketh their noses ( that by this time are growne empty of it ) before they come at the place : and then they runne amaine in pursuite of it , with their heads held vp , ( which is their conuenientest posture for running ) and all the way , the sent filleth them at that distance without their needing to smell vpon the earth , to fetch it from thence . That foxe which vsed to cast himselfe by the aduantage of a bough into his denne , 8 was so closely pursued by the doggs the first time he ventured vpon this feate , that he had not time to goe into his earth ( his ordinary retreate , when he is neere it ) by the easy and accessible way ; but on the one side , to gett thither being strong in his fantasy , and on the other side , the precipice which he had oftē seene , coming likewise thither from his memory ; these two concurring could not choose but make him goe warily thither : and in so dangerous a leape , it is naturall for him , to helpe himself by any thing in the way that can aduantage him : which happening to be by catching in his mouth a bough that hung ouer his denne , ( the only suddaine meanes he hath to take hold of any thing ) and from thence taking as it were a new rise for a second leape , he findeth himselfe in security : whiles the doggs vnacquainted with the place , runne violently on , as in the rest of their chace : and so are vpon the brimme of the precipice , before they perceiue it ; and then it is too late for them to stoppe their course ; and consequently , they breake their neckes . Which mischiefe to them the foxe needeth not haue in his designe , and accordingly tolle them that way ; but chance begetting this deliurance of him at the first , when he was so hard pressed , his memory teacheth him to follow the same course , whensoeuer the like occasion occurreth . But how many foxes doe there perish in attemps , which if they had succeeded , would haue beene accounted by slight iudgers , to be notable subtilities ; but miscarrying are esteemed tumultuary motions without designe , caused by that animals fantasy and spirits , wh●n he is in extremity ? I remember how vpon a time , when I was hunting one , he being hard sett , and but litle before the doggs and the hunters , caught in his mouth the bough of a croked ashetree he runne vp a pretty way ; which being in a hedge , h● thereby hung downe a long the side of the hedge , and when we strucke him ouer the ribbes with our poles , he would not quitte his hold , ( so strongly the feare of the doggs wrought in his fantasy ) till greater blowes knocked him on the head . Which sheweth euidently that this action , was the effect of chance pressing his fantasy to do something ; and not any reason or discourse prouiding for his safety : as we haue already said vpon occasion of the others hanging among the dead vermine in the warren . Those in Thracia , that will not goe ouer a frozen riuer , when the yce is too thinne to beare them , are by their memory , not by their iudgment taught to retire ; for at other times they haue beene wetted , when they haue hard the noise of the streame running vnder the yce : or the very running of the water , calleth the specieses of swimming out from their memory , along with it into their fantasy ( neyther of which is pleasant to them in the winter ) and so disliking the noise for the other effects sake , that vsed to accompany it , they auoyde that which begetteth it , and so retire from the riuer . And the reason of their listening to the noise , proceedeth from the spirits , that their passion vpon apprehension of a danger presseth into the nerues of their senses , as well as into the other nerues of their braine ; which accordingly maketh them so vigilant , and attentiue then to outward obiects and motions . 9 That the Iaccatray or Hyaena , when he is hungry , should haue his fantasy call out from his memory , the images of those beasts , which vse to serue him in that occasion , is the ordinary course of nature : and that together with those images , there should likewise come along the actions and soundes which vsed to accompany them , and are lodged together with them in the memory , is also naturall ; then , as litle strange it is , that by his owne voice he should imitate those soundes , which at that time do so powerfully possesse his imagination : and hauing a great docility in those organes which forme the voice , like a parrat he representeth them so liuely , that the deceiued beasts flocke to him , and so are caught by him : which at the first happeneth by chance , but afterwardes by memory , and groweth familiar to him . 10 Nor can we imagine , that the Iaccall hath a designe of seruing the lyon ; but his nature being ( like a dogg ) to barke when he feeleth the sent hoat ( which he pursueth for his owne sake ) the lyon that dwelleth in the same woods with him , meeteth with the noise , and followeth it ; and peraduenture would kill the Iaccal himselfe , as well as what he hunteth , if he could ouertake him : but he being too nimble for the lyon , keepeth out of his reach ; till hauing wearied the beast he chaceth , the lyon that followeth by the crye , cometh in when he is at abbay , and soone teareth in pieces what the other had not strength enough so suddainely to master , and feedeth himselfe vpon the quarry till he be full . All this while the Iaccall dareth not come neere the lyon , but standeth at a distance with feare wayting till he haue done , and then after he is gone away , he taketh his turne to feede vpon what his surly master hath left . 11 The like reasons it is probable we might find out among those fishes that serue one an other , if we had the conueniency of obseruing particularly how they behaue themselues ; as when the Whale hath seruice from his little guide ( if the report be true ; which is a necessary circumstance to be inserted in euery such tale ) and others of the like straine . The suttlety of the Torpedo ( who hideth himselfe in the mudde to benumme fishes , that may afterwards serue him to feede vpon ) will not require to haue its origine from reason , and be done by designe ; when you shall consider it is naturall for such cold creatures to emmudde themselues : and then the fishes that swimme within the reach of his benumming faculty , will be stayd and frozen there : which because they see him not , they apprehend not , till it be too late for them to auoyde it : and then , when the Torpedo cometh out , he feedeth vpon what he findeth lying ready in his way . And in like manner , the scuttle fish , when he is in straights of being taken by the fisherman , casteth out a blackenesse that is within him , and so making the water become like inke , he oftentimes escapeth their handes in the darkened Element : which ariseth from no discourse of his , but feare maketh him voyde this liquor that is in him ( as it made the foxe voyde his vrine ) and in consequence therevnto , the effect follow●th . Lastly , 12 when hares do vse those meanes we haue mentioned to confound the sent , and to saue themselues from the doggs that hunt them , we may obserue , that they take therein the readiest wayes , and the most obuious vnto sense , to auoyde the euill they flye from . For what can be more direct to that effect , then to hide themselues in hedge bottomes , or in woods ? Or to swimme ouer a riuer , when that is the most immediate way to runne from the dogges ? And when they are in a plaine , where there is no other shelter but flockes of sheepe or heardes of deere , what can be more naturall , then for them to hide themselues amōg them , and runne a long with them , till the crye of the approaching houndes fright them away , whiles those tamer beasts abyde it neerer ? Their doublings backward and foreward , may proceede from their feare , that diuerteth them still from the way they are in at present , till the doggs coming neere , do putt the hare out of those wauerings , and do make her runne straight away : for they neuer double but when they are a great way before the doggs , and do not heare them . Or else it may be , that not hearing or seeing the doggs , their feare may be almost passed ; and then the agitation which their spirits are in , gouuerneth the motions of their bodie , and will not lett them rest vntill they be more appeased , ( as you see weary people , that at their first ceasing from running , can not sitt still : the like of which happeneth also frequently in the motions of ioy or of anger ) and so it maketh them walke backwards and forewardes , in a pace proportionate to the agitation of the spirits within : and sometimes those moued spirits do make them bound and leape too and fro ( like the loafe with quickesiluer , we haue heretofore spoken of ) as they issue from the hart by pulses and stroakes ; which happeneth when they beginne to settle towardes rest . Or else peraduēture their forme is so framed , that if they should gett into it otherwise then by a iumpe , they would disorder some part of it , and so be vnfenced and acold , or otherwise at vnease during their repose : and therefore their iumping too and froe , before they leape plump in , is to take their ayme ; not much vnlike to doggs , turning about seuerall times before they lye downe : for harefinders ( who vse to watch them ) say they will do thus , though they be not pursued . And thus these actions which are imputed to craft , thereby to confound the doggs , or to wisedome , to walke themselues vntill they be growne into a fitting temper to sitt still ; may all of them be reduced to those materiall and corporeall causes , which make them do their other ordinary motions , wherein we find no difficulty . 13 If that of the foxes weighing his goose , before he would venture to carry it ouer the riuer , were plainely true as it is sett downe ; I auowe I should be hard sett to find the principles from whence that discretion in him proceeded : but I conceiue this tale may be paired with that , which telleth vs of an other foxe who hauing his prey taken from him by an eagle , brought the next day a new prize into the same place , hauing first rolled it in the fire , so that some burning coales stucke vpon it ; which the eagle coming againe and snatching from him , carried to her nest , which was thereby sett on fire ; and the yong ones falling downe , became the foxes share , insteede of what their damme had robbed him of . Such stories so quaintly contriued , are fitter for a morall then for a naturall Philosopher : Aesope may entertaine himselfe and his disciples with them ; whiles all the reflection I shall make vpon them , is , that when I heare any such finely ordered tales , I can not doubt but they are well amended in the relation , by those that tell them : it being the inclination and custome of most men , ( partly through a desire of hauing strange thinges come from them ; and partly out of a care that what they say may appeare like truth , and so be the easilier beleeued ) to adde circumstances beyond the truth of the matter : which encreasing at euery new mans relation of the same accident ( for this humour raigneth very generally ) at the length , so hansome , and yet so strange a tale is composed , that the first authour or teller of it , wondereth at it as well as others , and can not discerne that his story begott this latter . Therefore , when one of these fine tales is proposed to speculate vpon , and that I haue no light to guide me in determining what part of them to allow , and what to reiect ; I thinke it better to exspect an authentike record of it , then be too hasty at guesses : leauing such as pretend ability in reading of riddles , to descant of the wayes how such actions may be effected : but for others , that haue a semblance of truth , or do happen ordinarily , be they at the first sight neuer so like the operatiōs of reason , I doubt not but that the causes of them , may be reduced to the principles we haue already established ; and the wayes of performing them , may be pitched vpon by such discourses about them , as we haue made about those examples we haue aboue produced . Especially if the actions themselues , were obserued by one that could iudge of them , and were reported with a desire of expressing the truth nakedly as in it selfe it lyeth ; for diuers times it happeneth , that men saying nothing but truth , do expresse it in such a manner , and with such termes , that the ignorant hearer conceiueth the thing quite an other way , then indeed it is , meerely for the too emphaticall expression : especially if the relatour himselfe misseth in conceiuing the true causes of what he reporteth , and so expresseth it proportionable to those which he apprehendeth . To conclude then this first branch , we see how the doubting , the resoluing , the ayming the inuenting , and the like , which we experience in beasts , may by the vestigies we haue traced out , be followed vnto their roote , as farre as the diuision of rarity and density ; without needing to repaire vnto any higher principle , sauing the wisedome of the orderer and Architect of nature , in so admirably disposing and mingling these materiall , grosse , and lifelesse bodies , that strange effects and incomprehensible vnto them , who will not looke into their seuerall ioyntes , may follow out of them , for the good of the creature in whose behalfe they are so ordered . But before we goe to the next poynt , 14 we can not forbeare mentioning their vanity as well as ignorance , who to purchase the estimation of deeper knowers of nature , would haue it beleeued , that beasts haue compleate languages as men haue to discourse with one an other in ; which they vaunted they had the intelligence of . It is true , that in vs speaking or talking is an operation of reason , not because it is in reason ; but because it is the worke of reason , by an other instrument ; and is no where to be found without reason : which those irrationall Philosophers , that pretended to vnderstand the language of beastes , allowed them , as well as the ability of talking to one an other : but it was because they had more pride then knowledge . Of which ranke one of the chiefe was Apollonius , surnamed from Thyana ; for if he had knowne how to looke into the nature of beasts , he would haue perceiued the reason of the diuers voyces which the same beast in diuers occasions formeth . This is euident , that an animals lunges and chest , lying so neere as they doe vnto his hart ; and all voyce being made by the breathes coming out of his mouth , and through his windpipe ; it must necessarily follow , that by the diuers ordering of these instruments , his voyce will become diuers ; and these instruments will be diuersly ordered in him , according to the diuers motions of his hart : that is , by diuers passions in him ( for so we may obserue in our selues , that our breath is much changed by our being in passion ; ) and consequently , as a beast is agitated by various passions , he must needes vtter variety of voyces ; which cā not choose , but make diuers impressiōs in other beasts , that haue commerce with him ; whether they be of the same kind as he is , or of a different : and so we see , that if a dogg setteth vpon a hogg , the bitten hogges crye maketh an impressiō in the other hogges , to come to their fellowes reskew , and in other dogges to runne after the crying hogg : in like manner anger in a dogge maketh snarling or barking , paine , whining ; desire , an other kind of barking ; and his ioy of seeing a person that the vseth to receiue good by , will breake out in an other kind of whining . So in a henne , her diuers passions worke diuers kindes of clocking ; as when she seeth a kite , she hath one voice ; when she meeteth with meate , an other ; when she desireth to gather her chickins vnder her winges , a third : and so , vpon diuers occasions , a diuers sound ; according to the diuers ordering of her vocall instruments , by the passion which presseth her hart . So that who would looke curiously into the motions of the dispositions of a beastes vocal instruments , and into the motions of the spirits about his hart ( which motion we haue shewed is passion ) would be able to giue account , why euery voyce of that beast was such a one , and what motion about the hart it were that caused it . And as much may be obserued in men , who in paines and griefes , and other passions , do vse to breake out into those voyces , which we call interiections , and which signifyeth nothing in the vnderstanding of them that forme them , but to the hearer are signes of the passion from whence they proceed : which if a man do heedefully marke in himselfe , he will perceiue , that they nothing else , but the suddaine eruptions of a great deale of breath together , caused by some compression made within him , by the paine he is in . Which is the reason that the striuing against groanings in certaine occasions , doth sicke persons much harme ; for it disordereth the naturall motions of some principall partes within him , that are already too much agitated ; and the countermotion by which they are checked , putteth them further into a more violent agitation . In the obseruation of these naturall eruptions of mens breath , caused by Passion , our fore fathers of old were so industrious , as to transferre the imitation of nature in this particular into Musike , so that their kindes of musike , were distinguished according to the diuision of mens passions ; and by similitude would raise them in the hearers . Out of this discourse also reason may be giuen , why birdes are more musicall then other creatures , to witt , because they are of a hoater complexion ; and therefore , to their biggenesse , do require more breath and ayre to coole them ; and consequently do make more noise , and more variety of it . Likewise , among beasts , doggs are the most vocall of any that conuerse with vs ; who by their ready anger appeare to be the hoatest . Among men , those that are merry , or soone become heated with a litle wine , are giuen to talking and singing : and so are children , and women likewise ; not so much through aboundance of heate , as because their heate doth easily vent . And thus it is euident , that there is no true language among beastes : their voices not being tokens of diuers thinges or conceptions , but meerely the effects of diuers breathings , caused by diuers passions . Wherefore , since both breathing and passion , are easily reduced to the common principles of rarity and density ; wee neede not trouble our selues any further , to seeke into the origine of this vocall faculty of beastes . THE SEVEN AND THERTIETH CHAPTER . Of the docility of some irrationall animals ; and of certaine continuate actions of a long tract of time so orderly performed by them , that they seeme to argue knowledge in them . AS for docility , 1 ( which is our second head ) Apes and Elephantes are most famed . Though peraduenture , the cunning and obedience of our hawkes and doggs , is no whitt inferiour to what is reported of them ; and would be as much admired , were it not so common . I haue by sundry persons who haue seene him , beene told of a baboone , that would play certaine lessons vpon a guitarre . The indian histories make mention of Apes , that will goe to the tauerne and fetch wine for their Masters ; as Lipsius his dogg would bring his Master as much meate from the market , as he carried money to his butcher to pay for . Of Elephants likewise , strange thinges are told : but because we can not easily iudge how to vnderstand reportes , whereof we haue not seene the experience ; not how farre to belieue them , ● intend not to insist vpon the examining of them ; for by looking into the nature and art of our houndes that follow a suite of bloud , or that draw dry foote ; and of our hawkes , especially of the decoy duckes and Cormorants ; a scantling may be giuen at all the rest . And al●hough these thinges told at randome , may iustly seeme very admirable to any man the first time he heareth of them , yet to him that vnderstandeth how they are taught , there is no one passage but will appeare plaine enough . The first degree is to tame the h●wke by watching her from sleepe , and to acquaint her with the man , by continually carrying her vpon his fist , and vsing her to take her meate quietly , as she sitteth vpon his hand . Then he maketh her hoppe a litle way to it in a paire of cranes ; and after a while , kill a seeled pigeon ; from which he taketh her when she is growne steady in her lesson so farre , and feedeth her vp with other meate : and thus in time he bringeth her to fly at what he will haue her , and to be content with a small reward , leauing her quarry to her Master ; so that a spectatour , who vnderstandeth not the mystery , nor euer saw hawking before , may well admire to see a bird so dutifully and exactly obey a mans command : and may conceiue she hath a reasonable soule , whereby to vnderstand him , and discourse of the meanes to bring his purpose to effect . Whereas indeed all this is no more , then to make her do for you and when you please , the same which she doth by nature to feede her selfe . The cunning of doggs is begotten in the same way . Coyduckes are beaten and whipped to what they are taught , like setting doggs ▪ Cormorantes haue their throates tyed , that they may not swallow the fish they catch , but be cōstrained to bring it to the man that employeth them ; so that looking along steppe by steppe , you shall meete with nothing but what is plaine , and easy to be taught , and to be performed by sense and memory ; without needing to attribute any discourse or reasoning vnto beastes . Apes are likewise taught as dogges may be , to carry thinges to a certaine house ; where receiuing what is giuen them , they returne home with it : and you may be confident , this seruiceablenesse of the Ape , grew out of his being carried first to the tauerne by the maide or boy , who there gaue him somewhat that pleased him ; and then being made to carry the pott along by the boy ; and afterwardes being made to carry money in one hand , and the pott in an other ; whereof some drawer discharged him of the one , and filled the other , and withall gaue him a reward ▪ which also was repeated to him at his returne home with his full pott : till at the last , when he was sufficiently vsed to this exercise , he would of himselfe goe straight thither , as soone as he was harnessed in such sort as he vsed to be for this seruice . Which appeareth to be assuefaction and custome , not iudgement , by his receiuing indifferently whatsoeuer is put into his pott . And by the tale of Lipsius his dogg ; from whom other lesse doggs , snatching as he trotted along , part of what hung out of his basket ( which he carried in his mouth ) he sett it downe to werry one of them ; whiles in the meane time , the others fedde at liberty and at ease vpon the meate that lay there vnguarded ; till he coming backe to it , droue them away , and himselfe made an end of eating it vp . Whereby we may conceiue , that the species of carrying his basket to his Master ( which custome had settled in his memory ) was disordered , and thrust out of his fantasy , by a stronger of fighting for his meate with the other curres : after which it followed naturally in his fantasy , to eate what he had fought for . And that sending then spirits into his nerues , agreeable to the nature of it , and gouerning the partes depending of the braine , a motion and action ensewed , which was sutable to the obiect in the fantasy ; and this could be none other , but of eating what the fantasy found conformable vnto its nature . 2 The baboone we haue mentioned , might be taught some lessons made on purpose with very few stoppes , and vpon an instrument whereon all the stringes may be strucken with one blow , and but one frette to be vsed at a time , and that frette to be stopped with one finger : of which , much labour and time might beget a habit in him : and then , imitation of the sound , might make him play in due measure . And if we will marke it in our selues , we shall see , that although in the first learning of a lesson vpon the lute , we employ our reason and discourse about it ; yet when we haue it very perfect , our fingers ( guided by a slight fantasy ) do fall by custome , without any reflexion at all , to play it as well as if we thought neuer so carefully vpō it . And there is no comparison , betweene the difficulty of a guitarre and of a lute . I haue beene told , that at the Duke of Florence his marriage , there was a dance of horses , in which they kept exact time of musike . The meanes vsed for bringing them to it , is said to haue beene , by tying and hampering their legges in such a sort , that they could lift them vp but in a determinate way : and then setting them vpon a pauement , that was heated vnderneath so hott , as they could not endure to stand still , whiles such musicall ayres were played to them , as fitted their motions . All which being often repeated , the horses tooke a habitt , that in hearing those ayres , they would lift vp their legges in that fashion ; and so danced to the tune they had beene taught . Of the Elephantes , 3 it is said that they may be taught to write ; and that purely vpon wordes and commanding them , they will do what they are bidden ; and that they are able to keepe account , and will leaue working at a precise number of reuolutions of the same action , which measureth out their taske vnto them . All which ( as I said before ) if it were plainely and litterally true , would require very great consideration : but because the teachers of beastes , haue certaine secrets in their art , which standers by do not reach vnto ; we are not able ( vpon such scanty relations as we haue of them ) to make sufficient iudgement how such ●hinges are done ; vnlesse we had the managing of those creatures , whereby to try them in seuerall occasions , and to obserue what cause produceth euery operation they doe ; and by what steppes they attayne vnto their instructions and seruiceablenesse . It is true , the vncontrolled reports of them , oblige vs to beleeue some extraordinary matter of their docility , and of strange thinges done by them : but withall , the example of other taught beastes among vs , and of the strange iudgements that are made of them by persons , who do not penetrate into their causes , may instruct vs how easy it is to mistake the matter ; and assure vs , that the relations which are made vs , do not alwayes punctually agree with the truth of what passed . He that should tell an Indian , what feates Bankes his horse would do ; how he would restore a gloue to the due owner , after his master had whispered that mans name in his eare ; how he would tell the iust number of pence in any piece of siluer coyne barely shewed him by his master ; and euen obey presently his command , in discharging himselfe of his excrements whensoeuer he bad him ( So great a power art may haue ouer nature : ) would make him I beleeue , admire more at this learned beast , then we do at their docile Elephantes , vpon the relations we haue of them . Whereas euery one of vs knoweth , by what meanes his painefull tutor brought him to do all his trickes : and they are no whitte more extraordinary , then a f●wkeners manning of a hawke , and trayning her to kill partridges , and to fly at the retriue : but do all of them ( both these , and all other iuggling artificies of beastes ) depend vpon the same , or like principles ; and are knowne to be but directions of nature , ordered by one that composeth and leuelleth her operations to an end further off ( in those actions ) then she of her selfe would ayme at . The particulars of which , we neede not trouble ourselues to meddle with . 4 But it is time that we come to the third sort of actions performed by beastes , which we promised to discourse of . These seeme to be more admirable , then any we haue yet touched : and are chiefely concerning the breeding of their yong ones . Aboue all others , the orderly course of birds in this affaire , is most remarkable . After they haue coupled they make their nest , they line it with mosse , straw , and feathers ; they lay their egges , they sett vpon them , they hatch them , they feede their yong ones , and they teach them to flye : all which they do with so continuate and regular a methode , as no man can direct or imagine a better . But as for the regularity , orderlinesse , and continuance of these actions , the matter is easy enough to be conceiued : for seeing that the operation of the male , maketh a change in the female ; and that this change beginning from the very first , groweth by time into diuers proportions ; it is no wonder that it breedeth diuers dispositions in the female , which cause her to do different actions , correspondent to those diuers dispositions . Now , those actions must of necessity be constant and orderly , because the causes whence they proceed , are such . But to determine in particular , how it cometh to passe , that euery change in the female , disposeth her to such and such actions , there is the difficulty ; and it is no small one : as well , for that there are no carefull and due obseruations , made of the effects and circumstances , which should guide vs to iudge of their causes ; as because these actions , are the most refined ones of sensitiue creatures ; and do flow from the toppe and perfection of their nature ; and are the last straine of their vtmost vigour , vnto which all others are subordinate . As in our enquiry into the motions and operations of the bodies of a lower orbe then these , we mett with some ( namely the loadestone , and such like ) of which it is very hard to giue an exact and plaine account ; the Author of them reseruing something from our cleare and distinct knowledge ; and suffering vs to looke vpon it but through a miste : in like manner we can not but expect , that in the depth of this other perfecter nature , there must be somewhat whereof we can haue but a glimmering and imperfect notion . But as in the other , it serued our turne to trace out a way , how those operations might be effected by bodies , and by locall motion ( though peraduenture , we did not in euery circumstance hitt exactly vpon the right ) thereby to defend ourselues from admitting those chymericall qualities , which we had already condemned , vpon all other occasions . So I conceiue , it will be sufficient for vs in this , to shew how these actions may be done by the senses , and by the motion of corporeall spirits , and by materiall impressions vpon them ; without being constrained to resort vnto an immateriall principle , which must furnish birdes with reason and discourse : in which , it is not necessary for my purpose , to determine precisely euery steppe , by which these actions are performed , and to settle the rigorous of them : but leauing that vnto those , who shall take paines to deliuer the history of their nature , I will content my selfe with the possibility and probability of my cōiectures . The first of which qualities , I am obliged to make plaine , but the later concerneth this treatise no more , then it would do a man to enquire anxiously into the particulars of what it is that a beast is doing , whiles looking vpon it , at a great distance , he perceiueth plainely that it moueth it se●fe : and his arrant is , but to be assured whether it be aliue or dead : which the mouing of it selfe in common , doth sufficiently demonstrate , without descending into a particular search , of what his motions are . But lett vs come to the matter : first I conceiue no man will make any difficulty in allowing , that it is the temper of the bloud and spirits in birdes ( brought therevnto by the quality of their foode , and by the season of the yeare ) which maketh them accouple with one an other ; and not any ayme or desire of hauing yong ones , that occasioneth , this action in thē . Then it followeth that the hennes egges will encrease in her belly ; and whē they grow bigge , they can not choose but be troublesome vnto her ; and therefore , must of necessity breede in her an inclination to rest in some soft place , and to be ridde of them . And as we see a dogg or a catt pressed by nature , searcheth about to find a conuenient place to disburthen themselues in , not only of their yong ones , but euen of their excrements ; so do birdes , whose egges within them , making them heauy and vnfitt to flye , they beginne to sitt much , and are pleased in a soft and warme place : and therevpon , they are delighted with strawes and mosse , and other gentle substances ; and so carry them to their sitting place : which that they do not by designe , is euident by the manner of it ; for when they haue mette with a straw or other fitt materiall , they fly not with it directly to their nest , but first to a bough of some tree , or to the toppe of a house ; and there they hoppe and dance a while with it in their beakes ; and from thence skippe to an other place , where they entertaine themselues in like manner : and at the last , they gett to their nest : where if the strawes should lye confusedly , their endes would pricke and hurt them : and therefore they turne and alter their positions till they lye smooth : which we that looke vpon the effect , and compare them with our performing of like actions ( if we had occasion ) may call a iuditious ordering of them , whereas in them , it is nothing but remouing such thinges as presse vpon their sense , vntill they cause them no more paine or vnquietnesse . Their plastering of their nestes , may be attributed to the great heat raigning in them at that time ; which maketh them still be dabbling in moist clay , and in water , and in grauell , ( without which , all birdes will soone grow sicke , blind , and at length dye ( which for the coolenesse of it , they bring home to their nestes in their beakes and vpon their feete ; and when it groweth dry , and consequently troublesome to them , they wipe it off , and rubbe their durty partes vpon the place where they vse to sitt ; and then flye for more refresh themselues withall . Out of all which actions ( sett on foote by the wise orderer of nature , to compasse a remote end , quite different from the immediate end that euery one of them is done for ) there resulteth a fitt and conuenient place for these litle builders ( that know not whay they do , whiles they build themselues houses ) to lye in , and to lay their egges in . Which the next yeare , when the like occasion occurreth , they build againe ; peraduenture then , as much through memory of the former , as vpon their temper and other circumstances , mouing their fantasy in such sort as we haue sett downe . In like manner , that whiles the Halcyon layeth and hatcheth her egges , the sea is calme , needeth no more be attributed to the wisedome and prouidence of that bird , in choosing a fitt season , then to any good nature or discourse in that rouling and mercilesse Element ; as though it had a pious care of preseruing the egges committed to his trust : no such supplements are requisite to be added vnto the distributions of nature , who hath sett materiall causes on foote , to produce a coniuncture of both those effects at the same periode of time , for the propagation of this animals species . In fine , both the time and the place of the Halcyons breeding , and the manner , and order , and season of all birdes making their nestes , proceedeth from secret motions , which do require great obseruing and attention to vnderstand them ; and do serue for directions vnto euery bird , according to her kind , to make her neste fittest for her vse . Which secret motions , we can not doubt but are materiall ones , and do arise out of the constitution and temper of their bodies and spirits ; which in like circumstances are alike in them all : for all the birdes of one kind , do make their nestes exactly alike ; which they would not do , if this worke proceeded from reason in them , and were gouerned by their owne election and designe : as we see it happen amōg men vpon all occasions , eyther of building houses , or of making clothes , or of what action soeuer is guided by their reason gouerning their fantasy ; in all which we see so great variety and inconstancy . And therefore this in variability in the birdes operations , must proceed from a higher intellect , that hath determinately and precisely ordered a complexe or assembly of sundry causes , to meete infaillibly and by necessity , for the production of an effect that he hath designed : and so , the birdes are but materiall instruments to performe without their knowledge or reflection , a superiour reasons counselles : euen as in a clocke , that is composed of seuerall pieces and wheeles , all the partes of it , do conspire to giue notice of the seuerall effluxes and periodes of time , which the maker hath ordered it for . And although this be a worke of reason and discourse in him , that d●d sett it together ; yet the instrumentall performance of it , dependeth meerely of locall motion , and of the reuolutions of bodies , so orderly proportioned to one an other , that their effects can not faile when once the engine is wound vp : in like manner then , the bird is the engine of the Artificer , infinitely more perfect , and knowing , and dexterous then a poore clockemaker ; and the plummets which do make it goe , are the rowe and order of causes chained together , which by the designe of the supreme workeman , do bring to passe such effects , as we see in the building of their nestes , and in doing such other actions , as may be compared to the strickings of the clocke , and the ringing of the allarum at due times . And as that king of China , vpon his first seeing a watch , thought it a liuing a iuditious creature , because it moued so regularly of it selfe ; and beleeued it to be dead , when it was runne out ; till the opening of it and the winding it vp , discouered vnto him the artifice of it : so any man may be excused , that looking vpon these strange actions , and this admirable oeconomy of some liuing creatures , should beleeue them endewed with reason , vntill he haue well reflected vpon euery particular circumstance of their nature and operations : for then he will discerne how these are but materiall instruments of a rationall Agent working by them ; from whose orderly prescriptions , they haue not power to swarue in the least circumstance that is . Euery one of which considered singly by it selfe , hath a face of no more difficulty , then that ( for example ) an ingenier should so order his matters , that a mine should be ready to play exactly at such an houre , by leauing such a proportion of kindled match hanging out of one of the barrels of pouder , whiles in the meane time , he eyther sleepeth , or attendeth to something else . And when you haue once gayned thus much of your selfe , to gr●ee vnto an orderly course and generation of any single effect , by the power of a materiall cause working it ; raise but your discourse a straine higher , and looke with reuerence and duty vpon the immensity of that prouident Architect , out of whose handes these masterpieces issue , and vnto whom it is as easy to make a chaine of causes of a thousand or of a million of linkes , as to make one linke alone : and then you will no longer sticke at allowing the whole oeconomy of those actions , to be nothing else , but a production of materiall effects , by a due ranging and ordering of materiall causes . But lett vs returne to our theame : as we see that milke coming into the brestes of liuebearing female creatures , when th●y grow wery bigge , heateth and maketh them seeke the mouthes of their yong ones , to disburthen and coole them : so the carriage and biggenesse of the egges , heateth exceedingly the brestes and bodies of the birdes ; and this causeth them to be still rubbing of their brestes , against the sides of their nestes ( where vnto their vnwieldinesse then , confineth them very much ) and with their beakes to be still picking their feathers ; which being then apt to fall off and me we ( as we see the haire of women with childe , is apt to shedde ) it happeneth that by then they are ready to lay their egges , they haue a soft bed of their owne feathers , made in their nestes , ouer their courser mattrasse of strawes they first brought thither : and then , the egges powerfull attracting of the annoying heate from the hennes brest ( whose imbibing of the warmeth , and stonelike shell , can not choose but coole her much inuiteth her to sitt constantly vpon them , vntill sitting hatcheth them ; and it is euidēt , that this sitting must proceed from their temper at that time , or from some other immediate cause , which worketh that effect ; and not from a iudgement that doth it for a remote end : for housewifes tell vs , that at such a season , their hennes will be sitting in euery conuenient place they come vnto , as though they had egges to hatch , when neuer a one is vnder them : so as it seemeth that at such time , there is some inconuenience in their bodies , which by sitting is eased . When the chickens are hatched , what wōder is it , if the litle crying of tender creatures , of a like nature and lāguage with their dāmes , do moue those affectiōs or passions in her bosome , which causeth her to feede thē , and to defend , and breede them , till they be able to shift for themselues ? For all this there needeth no discourse or reason ; but only the motion of the bloud about the hart ( which we haue determined to be passiō ) stirred by the yong ones chirpinges , in such sort , as may carry them vnto those actions which by nature ( the supreme intellect ) are ordered for their preseruation . Wherein the birdes ( as we haue already said ) are but passiue instruments , and know not why they do those actions : but do them they must , whensoeuer such and such obiects ( which infaillibly wo●ke in their due times ) do make such and such impressions vpon their fantasies , like the allarum that necessarilly striketh , when the hand of the dyall cometh to such a point ; or the gunnepouder that necessarily maketh a ruine and breach in the wall , when the burning of the match reacheth to it . Now this loue in the damme , growing by litle and litle wearisome and troublesome to her ; and at last , fading quite away ; and she not being able to supply their encreased needes , which they grow euery day stronger to prouide for of themselues ; the straight commerce beginneth to dye on both sides : and by these degrees the damme leaueth her yong ones , to their owne conduct . And thus you see how this long series of actions , may haue orderly causes , made and chained together , by him that knew what was fitting for the worke he went about . Of which , though it is likely I haue missed of the right ones ( as it can not choose but happen in all disquisitions , where one is the first to breake the yce , and is so slenderly informed of the particular circumstances of the matter in question , as I professe to be in this ) yet I conceiue this discourse doth plainely shew , that he who hath done more then we are able to comprehend and vnderstand , may haue sett causes sufficient for all these effects , in a better order , and in compleater rankes , then those which we haue here expressed : and yet in them so coursely hewed out , appeareth a possibility of hauing the worke done by corporeall agents . Surely it were very well worth the while , for some curious and iuditious person , to obserue carefully and often , the seuerall steppes of nature in this progresse : for I am strongly persuaded , that by such industry , we might in time arriue to very particular knowledge of the immediate and precise causes , that worke all these effects . And I cōceiue , that such obseruation needeth not be very troublesome ; as not requiring any great variety of creatures to institute it vpon ; for by ma●king carefully all that passeth among our homebred hennes , I beleeue it were easy to guesse very neerely at all the rest . THE EIGHT AND THERTIETH CHAPTER . Of prescience of future euentes , prouidencies , the knowing of thinges neuer seene b●fore ; and such other actions , obserued in some liuing creatures ; which seeme to be euen aboue the reason that is in man himselfe . THe fourth and last kind of actions , 1 which we may with astonishment obserue among beastes , I conceiue will auayle litle to inferre out of them , that the creatures which do them , are endewed with reason and vnderstanding : for such they are , as if we should admitt that , yet we should still be as farre to seeke for the causes whence they proceed . What should moue a lambe to tremble at the first sight of a wolfe ? or a henne , at a kite neuer before seene ? neither the grimmest mastife , or the biggest owle , will at all affright them . That which in the ordinary course of nature , causeth beastes to be affraide of men , or of other beastes , is the hurt and the euill they receiuē from them : which coming into their fantasie , together with the Idaea of him that did it , is also lodged together with it in the memory ; from whence they come linked or glewed together , whensoeuer the stroake of any new obiect calleth eyther of them backe into the fantasie . This is confirmed by the tamenesse of the birdes and beastes , which the first discouerers of Islandes not inhabitated by men , did find in those they mett withall there . Their stories tell vs , that at their first arriuall vpon those coastes , where it seemeth men had neuer beene , the birdes would not flye away , but suffered the marriners to take them in their handes : nor the beastes , which with vs are wilde , would runne from them : but their discourteous guestes vsed them so hardely , as they soone changed their confidence into distrust and auersion ; and by litle they grew , by their commerce with men , and by receiuing iniuries from them , to be as wilde , as any of the like kind in our partes . From the dammes and sires , this apprehension and feare at the sight of men , so deepely rooted in them , is doubtlessely transmitted to their yong ones : for it proceedeth out of the disposition of the body , and out of the passion which is immediately made in the hart ; and that is as truly a materiall motion , as any whatsoeuer can be ; and must haue settled materiall instruments sitted to it , if it be constant , as well as any other naturall operation whatsoeuer : and this passion of the hart , proceedeth againe from a perpetuall connexion , of the two obiects in the memory : which being a perpetually constant thing , is as true a quality of that beastes braine in whome it is , as the being of a quicke or dull apprehension , or the being apt to know one kind of meate from an other ( which is natural to the whole species ) or any other quality whatsoeuer , residing in that beast . 2 Wherefore it is no wonder , that it passeth by generation to the offspring : which is a thing so common , euen in man kinde , as there can be no doubt of it : and is at the first , made by a violent cause , that greatly altereth the body : and consequently , their seede must be imbewed with a like disposition ; and so it passeth together with the nature of the fire , or of the damme , into the broode . From hence proceedeth that children do loue the same meates , and exercises , that their fathers and mothers were affected with , and feare the like harmes . This is the reason , why a grandchilde of my Lord of Dorset ( whose honoured name must neuer be mentioned by me , without a particular respect , and humble acknowledgement of the noble and steady frendshippe , he hath euer beene pleased to honour we with ) was alwayes extremely sicke , if but the nurse did eate any capers ( against which my Lords antipathy is famous ) whiles she gaue sucke to that pretty infant . The children of great Mathematicians , who haue beene vsed to busye their fantasies continually with figures and proportions , haue beene oftentimes obserued , to haue a naturall bent vnto those sciences . And we may note , that euen in particular gestures , and in litle singularities in familiar conuersation , children will oftentimes resemble their parents , as well as in the lineaments of their faces . The yong ones of excellent setting doggs , will haue a notable aptitude to that exercise ; and may be taught with halfe the paines , that their sire or damme was , if they were chosen out of a race of spaniels not trained to setting . All which effects can proceed from no other cause , but ( as we haue touched already ) that the fantasy of the parent , altereth the temper and the disposition of his body and seede , according as it selfe is tempered and disposed : and consequently , such a creature must be made of it , as retaineth the same qualities : in such sort as it is said that sufficient tartar putt at the roote of a tree will make the fruite haue a winy tast . But nothing doth confirme this so much , as certaine notable accidents , whereof though euery one in particular would seeme incredible , 3 yet the number of them , and the weight of the reporters , who are the witnesses can not choose but purchase a generall creditt to the kind of them . These accidents are , that out of some strong imagination of the parents , but especially of the mothers , in the time of conception , the children draw such maine differences , as were incredible , if the testifying authority were not so great : but being true , they conuince beyond all question the truth we haue proposed , of the parents imagination working vpon , and making an impression in the seede , whereof children or yong ones of their kind are made . Some children of white parents are reported to haue beene blacke , vpon occasion of a blacke moores picture too much in the mothers eye . Others are said to haue beene borne with their skinnes all hairy , out of the sight of St. Iohn Baptistes picture as he was in the desert , or of some other hairy image . An other childe is f●med to haue beene borne deformed , in such sort as diuels are painted , because the father was in a diuels habitt when he gott the childe . There was a Lady a k●nswoman of mine , who vsed much to weare black● patches vpon her face ( as was the fashion among yong women ) which I to putt her from , vsed to tell her in iest , that the next childe she should go with , whiles the sollicitude and care of those patches was so strong in her fantasy , would come into the world with a great blacke spott in the middest of its forehead : and this apprehension was so liuely in her imagination at the times she proued with childe , that her daughter was borne ma●k●d iust as the mother had fansied , which there are at hand witnesses enough to confirme ; but none more pregnant , then the yong Lady herselfe , vpon whom the marke is yet remaining . Among other creatures , it is said that a henne hatched a chicken with a kites bill , because sh● was frigh●ed with a kite , whiles the cocke was treading her . The story of Iacobs sheepe is knowne to all : and some do write , that the painting of beautifull coloured pigeons in a douehouse , will make the following race become like them : and in Authors store of such examples may be found . To giue a reasonable and fully satisfying cause of this great effect , I confesse is very difficult ; seeing that for the most part , the parents seede is made long time before the accoupling of the male and female : and though it were not , we should be mainely to seeke for a rationall ground to discourse in particular vpon it . Yet not to leaue our Reader without a hinte which way to driue his inquisition , we will note thus much , that Aristotele and other naturall Philosophers and Physitians do affirme , that in some persons the passiō is so great in the time of their accoupling , that for the present it quite bereaueth them of the vse of reason ; and that they are for the while , in a kind of short fitt of an epylepsie . By which it is manifest , that aboundance of animal spirits do then part from the head , and descend into those partes which are the instruments of generation . Wherefore , if there be aboundance of specieses of any one kind of obiect then strong in th● imagination , it must of necessity be carryed downe together with the spirits into the seede : and by consequence , when the seede infected with this nature , beginneth to seperate and distribute it selfe , to the forming of the seuerall partes of the Embryon , the spirits which do resort into the braine of the child ( as to their proper Element ) and from thence do finish all the outward cast of its body ( in such sort as we haue aboue described ) do sometimes happen to fill certaine places of the childes body , with the infection and tincture of this obiect ; and that according to the impression with which they were in the mothers fātasy : for so we haue said , that thinges which come together into the fantasy , do naturally sticke together in the animall spirits . The hairynesse therefore , will be occasioned in those partes , where the mother fansyed it to be : the colour likewise , and such extancies or defects , as may any way proceed from such a cause , will happen to be in those partes , in which they were fansyed . And this is as farre , as is fitt to wade into this point , for so generall a discourse as ours is ; and more thē was necessary for our turne : to the seruing whereof , the verity of the fact only , and not the knowledge of the cause , was required : for we were to shew no more , but that the apprehensions of the parents , may descend to the children . Out of this discourse , the reason appeareth , why beastes haue an auersion from those , who vse to do them harme : and why this auersion descendeth from the old ones to their broode ; though it should neuer haue happened that they had formerly encountred with , what at the first sight they flye from and auoyde . 4 But yet the reason appeareth not , why ( for example ) a sheepe in Englād ( where there are no wolues bred , nor haue beene these many ages ) should be affraide , and tremble at sight of a wolfe , since neyther he , nor his damme or sire , nor theirs in multitudes of generations , euer saw a wolfe , or receiued hurt by any . In like manner , how should a tame weasell brought into England from Ireland ( where there are no poysonous creatures ) be affraide of a toade as soone as he seeth one ? Neyther he , nor any of his race , euer had any impressions following harme , made vpon their fantasies : and as litle can a lyon receiue hurt from a household cocke : therefore we must seeke the reasons of these and such like antipathies , a litle further , and we shall find them hanging vpon the same string , with sympathies proportionable to them . Lett vs goe by degrees : we dayly see that dogges , will haue an auersion from glouers , that make their ware of dogges skinnes : they will barke at them , and be churlish to them , and not endure to come neere them , although they neuer saw thē before . The like hatred they will expresse to the dogge killers in the time of the plague , and to those that flea dogges . I haue knowne of a man that vsed to be employed in such affaires , who passing sometimes ouer the groundes neere my mothers house ( for he dwelled at a village not farre off ) the dogges would winde him at a very great distance , and would all runne furiously out the way he was , and fiercely fall vpon him ; which made him goe alwayes well prouided for them : and yet he hath beene sometimes hard put to it , by the fierce mastifes there , had it not beene for some of the seruantes coming in to his reskew ; who by the frequent happening of such accidents , were warned to looke out when they obserued so great commotion and fury in the dogges , and yet perceiued no present cause for it . Warreners obserue , that vermine will hardly come into a trappe , wherein an other of their kind hath beene lately killed : and the like happeneth in mouse-trappes , into which no mouse will come to take the bayte , if a mouse or two haue already beene killed in it ; vnlesse it be made very cleane , so that no sent of them remaine vpon the trappe : which can hardly be done on the suddaine otherwise then by fire . It is euident , that these effects are to be referred , to an actiuity of the obiect vpon the sense ; for some smell of the skinnes , or of the dead dogges , or of the vermine , or of the mice , can not choose but remaine vpon the men and vpon the trappes ; which being altered from their due nature and temper , must needes offend ●h●m . Their conformity on the one side ( for something of the canine nature remaineth ) maketh them haue easy ingression into them ; and so they presently make a deepe impression : but on the other side , their distemper from what they should be , maketh the impression repugnant to their nature , and be disliked by them , and to affect them worse , then if they were of other creatures , tha● had no conformity with them : as we may obserue , that stinkes offend vs more , when they are accompanied with some weake perfume , then if they sett vpon vs single ; for the perfume getteth the stinke easyer admittance into our sense : and in like manner , it is said that poisons are more dangerous , when they are mingled with a cordiall that is not able to resist them : for it serueth to conuey them to the hart , though it be not able to ouercome their malignity . From hence then it followeth , that if any beast or bird do prey vpon some of an other kind , there will be some smell about them , exceedingly noysome to all others of that kind : and not only to beastes of that same kind , but ( for the same reason ) euen to others likewise , that haue a correspondence and agreement of temper and constitution with that kind of beast , whose hurt is the originall cause of this auersion . Which being assented vnto , the same reason holdeth to make those creatures , whose constitutions and tempers do consist of thinges repugnant and odious to one an other , beat perpetuall enmity , and flye from one an other at the first sight , or at the least , the sufferer from the more actiue creature : as we see among those men , whose vnhappy trade and continuall exercises it is to empty iakeses , such horride stinkes are by time growne so conformable to their nature , as a strong perfume will as much offend them , and make them as sicke , as such stinks would do an other man bred vp among perfumes : and a cordiall to their spirits , is some noysome smell , that would almost poysone an other man. And thus , if in the breath of the wolfe , or in the steame coming from his body , be any quality offensiue to the lambe ( as it may very well be , where there is so great a contrariety of natures ) it is not strange , that at the first sight and approach of him , he should be distempered and fly from him ; as one fighting cocke will do from an other , that hath eaten garlike : and the same happeneth between the weasell and the toade , the lyon and the cocke , the toade and the spider , and seuerall other creatures , of whom like enmities are reported . All which are caused in them , not by secret instincts , and antipathies , and sympathies , whereof we can giue no account ; ( with the bare sound of which wordes , most men do pay themselues , without examining what they meane ; ) but by downe right materiall qualities , that are of contrary natures ( as fire and water are ) and are eyther begotten in them in their originall constitution , or are implanted in them afterwardes by their continuall foode , which nourishing them , changeth thier constitution to its cōplexion . And I am persuaded this would goe so farre , that if one man were nourished continually with such meate ( and greedily affected it ) which an other had auersion from , there would naturally follow much dislike betweene them ; vnlesse some superiour regard , should master this auersion of the sense . And I remember to haue seene two notable examples of it : the one in Spaine , of a Gentleman that had a horrour to garlike , who ( though he was very subiect to the impressions of beauty ) could neuer weane himselfe from an auersion he had settled him to a very handsome woman , that vsed to eate much garlike , though to winne him , she forebore the vse of that meate , which to her was the most sauory of all others . And the like I knew in Englād betweene two , whereof the one did extremely loue cheese , and the other as much hated it , and would fall into a strange agony , and be reduced ( one would thinke ) to the point of death , if by inaduertence or others tryall of him , he had swallowed neuer so litle , of what the other would haue quitted all meates else to liue vpon . And not only such auersions , as spring from differences of complexions in the constitutions of seuerall animals , do cause these effects of feare , and of trembling , and of flying from those that do make such impressions ; but euen the seeing them angry and in fury doth the like : for such passions do alter the spirits ; and they issuing from the body of the animal in passion , can not choose but be receiued by an other in a different manner , then if they were of an other temper . Then if the one kind be agreeable to their nature , the other must needes be displeasing . And this may be the reason why bees neuer sting such as are of a milde and gentle disposition ; and will neuer agree with others , that are of a froward and angry nature . And the same one may obserue among dogges : and peraduenture , a mans fantasy may be raised to such a height of fury , that the fiercest beastes may be affraide to looke vpon him ; and can not endure that those mastering spirits , which streame out of the mans eyes should come into his ; so much they distemper his fantasy : and therefore he will turne away from the man , and auoyde him . Which discourse may be cōfirmed by sundry examples of lyons and beares , that haue runne from angry and confident men , and the like . Since then , a man that in his naturall hew giueth no distast , doth so much affright fiercest beastes , when he putteth on his threatning lookes ; it is no wonder , that beastes of a milder and softer nature , should haue feare of him settled in them , when they neuer saw him otherwise then angry , and working mischiefe to them . And since their brood do receiue from their parents , a nature easily moued vnto feare or anger , by the sight of what moued them , it is not strange , that at the first sight , they should tremble or swell , according as the inward motion of the spirits affordeth . Now if this hath rendered the birdes in the wilde Islandes affraide of men , who otherwise would be indifferent to them , it is no maruayle to see more violent effects in the lambes auersion from the wolfe , or in the larkes from the hobbey ; since they peraduenture haue ouer and aboue the hurt they vse to do them , a di●formity in their constitutions : and therefore , though a larke will flye as well from a man as from a hobbey , yet because there is one cause more for his dislike against the hobbey , then against the man ( namely the di●formity of their constitutions ) he will flye into the mans hand , to auoyde the hawkes talons . Vnto some of these causes all antipathies may be reduced : 5 and the like reason may be giuen for the sympathies we see betweene some creatures . The litle corporeities which issue from the one , haue such a conformity with the temper of the other , that it is thereby moued to ioyne it selfe vnto the body from whence they flow , and affecteth vnion with it in that way , as it receiueth the impression . If the smell do please it , the beast will alwayes be smelling at it : if the tast , nothing shall hinder it from feeding vpon it when it can reach it . The fishermen vpon the banke ouer against newfound land , do report that there flocketh about them a kind of bird , so greedy of the fishes liuers which they take there , as that to come at them and feede vpon them , they will suffer the men to take them in their handes ; and will not fly away , as long as any of their desired meate is in their eye : whence the French men that fish there , do call them Happe foyes . The like power , a certaine worme hath with nigthingales . And thus you see , how they are strong impressions vpon sense , and not any discourse of reason , that do gouerne beastes in their actions : for if their auoyding men , did proceed from any sagacity in their nature , surely they would exercise it , when they see that for a bitte of meate they incurre their destruction ▪ and yet neyther the examples of their fellowes killed before their eyes in the same pursuite , nor the blowes which themselues do seele ; can serue them for warning , where the sense is so strongly affected : but as soone as the blow that remoued them is passed , ( if it misle killing or laming them ) and they be gotten on wing againe , they will returne to their prey as eagerly and as confidently , as if nothing were there to hinder them . 6 This then being the true reason of all sympathy and antipathy , we can not admitt that any beastes should loue or hate one on other , for any other cause , then some of those we haue touched . All which are reduced to locall motion , and to materiall application of bodies of one nature , to bodies of an other ; and are as well transmitted to their yong ones , as begotten in themselues : and as the satisfying of their sense , is more preualent in the Happe foyes , then the feare which from other groundes is begotten in their fantasy ; and so maketh them approach to what the other would driue them from . In like manner , any auersion of the fantasy may be mastered not only by a more powerfull agent vpon the present sense , but also by assuefaction , and by bringing into the fantasy with pleasing circumstances that obiect which before was displeasing and affrightfull to it : as we see that all sortes of beastes or birdes , if they be taken yong may be tamed and will liue quietly together . Dogges that are vsed to hunt and kill deere , will liue frendly with one that is bred with them ; and that fawne which otherwise would haue beene affraide of them , by such education groweth con●ident and playeth boldely with them . Of which we can no longer remaine in doubt , if we will beleeue the story of a tygar ( accounted the cruellest beaste of all others ) who being shutt vp with a deere , that had beene bred with him from a kidde , and from his being a whelpe ; and no meate giuen him , vsed meanes to breake prison , when was halfe starued , rather then he would hurt his familiar frend . You will not suspect , that it was a morall cōsideration , which made him so kinde : but the deere had neuer come into his fantasy accompained with other circumstances , then of play or of warmth : and therefore hunger ( which calleth only the species of meate out of the memory into the fantasy ) would neuer bring the deere thither , for remedy of that passion . And that which often happeneth to those men , in whom the fantasy only worketh , is not much vnlike to this : among whom I haue seene some frenetike persons , that if they be persuaded they are tyed , and can not stirre from the place where they are ; they will lye still , and make great complaintes for their imprisonnement ; and not goe a steepe , to reach any meate or drinke , that should lye in sight neere them , although they were neuer so much pressed with hunger or with thirste . The reason is euident , for the apprehension of being tyed , is so strong in their fantasy , that their fantasy can send no spirits into other partes of their body , whereby to cause motion . And thus the deere was beholding to the tygars fantasy , not to his discourse of morall honesty , for his life . The like of this tygar and deere , is to be seene euery day in the tower of London ▪ where a litle dogge , that was bred with a lyon from his birth , is so familiar and bold with them , that they not only sleepe together , but sometimes the dogge will be angry with him , and will bite him ; which the lyon neuer ressenteth from him , though any other dogge that is putt to him , he presently teareth in pieces . And thus we plainely see , how it cometh about , that beastes may haue strange auersions from thinges , which are of an annoying or destructiue nature to them , euen at the first sight of them : and againe , may haue great likings of other thinges , in a manner contrary to their nature , without needing to allow them reason , whereby to discourse and iudge what is hurtfull to them , or to instruct the tygar we haue spoken of , or Androdus his lyon , the duties of frendshippe and of gratitude . The longing markes which are often times seene in children , 7 and do remaine with them all their life , seeme to be an offspring of the same roote or cause : but in truth , they proceed from an other , although of kinne to this : for the operation of the seede is passed , when these longing markes are imprinted ; the child being then already formed and quickened ; and they seeme to be made suddainely , as by the print of a seale . Therefore to render the cause of them , lett vs consider an other sympathy which is more plaine and common We see that the laughing of one man , will sett an other on laughing that seeth him laugh , though he know not the cause why the first man laugheth : and the like we see in yawning and stretching , which breedeth alike effect in the looker on . I haue heard of a man , that seing a rosted pigge , after our English fashion with the mouth gaping , could not shutt his owne mouth as long as he looked vpon the pigges ▪ and of an other , that when he saw any man make a certaine motion with his hand , could not choose but he must make the same : so that , being a tyler by his trade , and hauing one hand imployed with holding his tooles , whiles he held himselfe with the other vpon the eaues of a house he was mending , a man standing below on the ground , made that signe or motion to him ; wherevpon he quitted his holdfast to imitate that motion , and fell downe , in danger of breaking his necke . All these effects , do proceed out of the action of the seene obiect vpon the fantasy of the looker on : which making the picture or likenesse of its owne action in the others fantasy , maketh his spirits runne to the same partes ; and consequently , moue the same members , that is , do the same actions . And hence it is , that when we heare one speake with loue and tendernesse of an absent person , we are also inclined to loue that person , though we neuer saw him , nor heard of him before : and that whatsoeuer a good oratour deliuereth well , ( that is , with a semblance of passion agreeable to his wordes ) rayseth of its owne nature , like affection in the hearers : and that generally men learne and imitate ( without designe ) the customes and manners of the company they much haunt . To apply this to our intent , it is easy to conceiue , that although the childe in the mothers wōbe , can neyther see nor heare what the mother doth ; neuerthelesse there can not passe any great or violent motion in the mothers body , whereof some effect doth not reach vnto the childe , which is then , one continuate piece with her : and the proper effect of motion or of trembling in one body , being to produce a like motion or a trembling in an other , ( as we see in that ordinary example of tuned stringes , whereof the one is moued at the striking of the other , by reason of the stroake giuen to the ayre , which finding a moueable easily moued with a motion of the same tenour , communicateth motion vnto it ) it followeth that the fantasy of the childe , being as it were well tuned to the fantasy of the mother , and the mothers fantasy making a speciall and a very quicke motion in her owne whole body , ( as we see that suddaine passions doe ) this motion or trembling of the mother , must needes cause the like motion and trembling in the childe , euen to the very swiftnesse of the mothers motion . Now as we see when one blusheth , the bloud cometh into his face , so the bloud runneth in the mother to a certaine place , where she is strucken by the thing longed for : and the like happening to the childe , the violence of that suddaine motion , dyeth the marke or print of the thing in the tender skinne of it : the bloud in some measure piercing the skinne , and not returning wholy into its naturall course : which effect is not permanent in the mother , because her skinne being harder , doth not receiue the bloud into it , but sendeth it backe againe , without receiuing a tincture from it . Farre more easy is it , to discouer the secret cause of many antipathies or sympathies , 8 which are seene in children , and endure with them the greatest part , if not the whole terme of their life , without any apparent ground for them : as , some do not loue cheese , others garlike , others duckes , others diuers other kindes of meate , which their parents loued well ; and yet in token that this auersion is naturall vnto them , and not arising from some dislike accidentally taken and imprinted in their fantasy , they will be much harmed if they chance to eate any such meate ; though by the much disguising it , they neither know , nor so much as suspect they haue done so . The story of the Lady Hēnage ( who was of the bedchamber to the late Queene Elizabeth ) that had her checke blistered by laying a rose vpon it whiles she was a sleepe , to try if her antipathy against that flower , were so great as she vsed to pretend , is famous in the Court of England . A kinsman of mine , whiles he was a childe , had like to haue dyed of drought , before his nurse came to vnderstand , that he had an antipathy against beere or wine ; vntill the tender nature in him , before he could speake , taught him to make earnest signes for water , that by accident he saw ; the greedy drinking of which , cured presently his long languishing and pining sickenesse : and such examples are very frequent . The cause of these effects many times is , that their mothers , vpon their first suppression of their vsuall euacuations , ( by reason of their being with child ) toke some strong dislike to such thinges , their stomackes being then oppressed by vnnaturall humours , which ouerflow their bodies vpon such retentions ; and which make them oftentimes sicke and prone to vomiting , ( especially in the mornings , whiles they are fasting ) and sometimes to desire earnestly ( which they call longing ) to feede vpon some vnwholesome , as well as some particular wholesome thinges ; and otherwhiles , to take auersion against meates , which at other seasons they affected well . Now the child being nourished by the so imbued bloud of the mother , no wonder if it taketh affections or dislikes , conformable to those which at that present raigne in the mother : the which for the most part vsed to be purged away , or are ouerwhelmed by the mastering qualities of better aliments succeding : but if by some mischance , they become too much grafted in the childes stomacke , or in some other part , through which the masse of bloud must passe ; then the child getteth an auersion from those meates : and we often see , that people retaine a strong conuersion to such meates or drinkes , as their mothers affected much or longed for , whiles they bred child of them . And thus we will leaue this particular ; adding only one note , why there are more persōs generally , who haue antipathy against cheese , thē against any one sort of meate besides whatsoeuer . A principal reason of which symptome ( where the precedent one hath not place ) I cōceiue to be , that their nurses proued with child , whiles they gaue them sucke for I haue by experience found it to haue beene so , in as many as I haue made inquiry into . And it is very conformable to reason ; for the nurses milke , curdling in her brest vpon her breeding of child , and becoming very offensiue to the childes tender stomacke , ( whose being sicke obligeth the parents to change the nurse , though peraduenture they know nothing of the true reason that maketh her milke vnnaturall ) he hath a dislike of cheese ( which is strong curdled milke ) euer after settled in him ; as people that haue once surfeted violently of any meate , seldome arriue to brooke it againe . Now , 9 as concerning those animals who lay vp in store for winter , and seeme therein to exercise a rationall prouidence ; who seeth not , that it is the same humour , which moueth rich misers to heape vp wealth , euen at their last gaspe , when they haue no child nor frend to giue it to , nor think of making any body their heires ? Which actions because they haue no reason in them , are to be imputed to the passion or motion of the materiall appetite . In the doing of them , these steppes may be obserued ; first the obiect presenting it selfe to the eye , prouoketh loue and desire of it ; especially if it be ioyned with the memo●y of former want : then , this desire stirreth vp the animal ( after he hath fedde himselfe ) to gather into the place of his chiefe residence , as much of that desired obiect as he meeteth withall ; and whensoeuer his hunger returning , bringeth backe into his fantasy the memory of his meate , it being ioyned with the memory of that place ( if he be absent from it ) he presently repaireth thither , for reliefe of what presseth him : ( and thus dogges wh●n they are hungry , do rake for bones they had hidden when ●heir bellies were full . ) Now if this foode , gathered by such prouidence ( which is nothing else , but the conformity of it , working vpon him by his sense ) and lay●d vp in the place , where the owner of it resideth , ( as the corne is , which the auntes gather in summer ) be easily portable , he will carry it abroad wi●h him the first time he stirreth after a long keeping in ; for then nothing worketh so powerfully in his fantasy , as his store ; and he will not easily part from it , though other circumstances inuite him abroad . From hence it proceedeth , that when a faire day cometh after long foule weather , the auntes , who all that while kept close in their dennes with their corne lying by them , do then come abroad into the sunne , and do carry their graine along with them : or peraduenture it happeneth , because the precedent wett weather , hath made it grow hoat , or musty , or otherwise offensiue within ; and therefore they carry it out , as soone as themselues dare peepe abroad ; which is , when the faire weather , and heate of the day , inuiteth them out into the open ayre : and before night that they returne into their holes , the offensiue vapours of the corne are exhaled and dryed vp , and moue their fantasies no longer to auersion : wherevpon they carry it backe againe ; hauing then nothing but their long contracted loue vnto it to worke vpon them . The like whereof men doing by discourse , to ayre their corne , and to keepe it sweete , and the same effect following herein , they will presently haue it , that this is done by the auntes , for the same reason , and by designe . Then the moysture of the earth swelling the graine , and consequently , making it beginne to shoote at the endes ( as we declared , when we spoke of the generation of plantes ; and as we see in the moystening of corne to make malt of it ) those litle creatures , finding that part of it more tender and iuicy then the rest , do nibble vpon it there , and do feede themselues first with that , which consequently hindereth the groweth of the corne . And here againe , men will contend that this must be done by prouidence and discourse , to preuent that their store should not grow out of their reach , and changing nature , become vselesse to them in their neede . 10 To conclude , the foreknowing of beastes is nothing else , but their timely receiuing impressions , from the first degrees of mutation in thinges without them ; which degrees are almost imperceptible to vs , because our fantasies and spirits , h●ue otherwise such violent agitations , more then theirs , which hinder them from discerning gentle impressiōs vpon them . If you be at sea , after along calme , a while before a gaile bloweth to fill your sailes , or to be discernable by your sense in quality of wind , you shall perceiue the sea beginne to wrinkle his smooth face that way the wind will come ; which is so infaillible a signe that a gaile will come f●om that coast , as marriners immediately fall to trimming their sailes accordingly ; and vsually , before they can haue done , the wind is with them : shall we therefore say that the sea hath a prouidence to foresee which way the wind will blow ? Or that the cornes vpon our toes , or calluses , or broken bones , or ioyntes that haue beene dislocated , haue discourse , and can foretell the weather ? It is nothing else , but that the wind rising by degrees , the smooth sea is capable of a change by it , before we can feele it : and that the ayre , being changed by the forerunners of worse weather , worketh vpon the crasiest partes of our body , when the others feele not so small a change : so beastes are more sensible then we ( for they haue lesse to distract them ) of the first degrees of a changing weather : and that mutation of the ayre without them , maketh some change within them , which they expresse , by some outward actions or gestures . Now they who obserue , how such mutations and actions are constantly in them , before such or such weather , do thinke they know beforehand , that raine ( for example ) or wind , or drought is coming , according to the seuerall signes they haue marked in them : which proceedeth out of the narrownesse of their discourse , that maketh them resort to the same causes , whensoeuer they meere with like effects : and so they conceiue , that thinges must needes passe in beastes , after the same tenour , as they do in mē . And this is a generall , and maine errour , running through all the conceptions of mankind , vnlesse great heede be taken to preuent it , that what subiect soeuer they speculate vpon , whether it be of substances , that haue a superiour nature to theirs , or whether it be of creatures inferiour to them , they are still apt to bring them to their owne standard , and to frame such conceptions of them , as they would do of themselues : as when they will haue Angels discourse , and moue , and be in a place , in such sort as is naturall to men ; or when they will haue beastes rationate and vnderstand , vpon their obseruing some orderly actions performed by them , which in men would proceed from discourse and reason . And this dangerous rocke ( against which many fine conceptions do suffer shipperack● ) whosoeuer studyeth truth , must haue a maine caution to auoyde . Sed nos immensum spatijs confecimus aequor : Etiam tempus equum fumantia soluere colla . THE CONCLVSION OF THE FIRST TREATISE . THus at the last ( by Gods assistance ) we are clymbed vp to the toppe of the hill ; from whence looking downe ouer the whole region of bodies , we may delight our selues , with seeing what a height the weary steppes we ascended by , haue brought vs vnto . It is true , the path we haue walked in , is of late so vntrodden , and so ouergrowne with bryars ▪ as it hath not beene without much labour , that we haue made our way through . And peraduenture , it may seeme toylesome vnto others to follow vs , especially such as are not much enured to like iourneyes : but I hope , the fruite which both we and they are now arriued to gather of our paines , in this generall view we haue taken of the empire of matter , and of corporeall agents , is such , as none of vs hath reason to be ill satisfyed with the employing of them . For what can more powerfully delight , or more nobl● entertaine an vnderstanding soule , then the search and discouery of those workes of nature , which being in their effects so plainely exposed to our eyes , are in their causes so abstruse and hidden from our comprehension , as ( through despaire of successe ) they deterre most men from inquiring into them ? And I am persuaded , that by this summary discourse ( short indeede in regard of so large a scope , how euer my lame expressions may peraduenture make it appeare tedious ) it appeareth euidently , that none of natures greatest secrets , whereof our senses giue vs notice in the effects , are so ouershaded with an impenetrable veyle , but that the diligent , and wary hand of reason , might vnmaske them , and shew them to vs in their naked and genuine formes , and delight vs with the contemplation of their natiue beauties ; if we had as much care and constancy in the pursuite of them , as we dayly see men haue in heaping vp of wealth ; or in striuing to satisfy their boundelesse ambitions ; or in making their senses swimme in the muddy lake of base and contemptible pleasures . For who shall througly consider and weigh what we haue hitherto said , will plainely see a continuall and orderly progresse , from the simplest , heighest , and most common conception , that we frame of a body in generall , vnto the furthest and most abstruse effects , that in particular are to be found in any body whatsoeuer : I meane , any that is meerely corporeall , without mixture of a nobler nature ; for hitherto we haue not moued , nor so much as looked out of that o●be . He shall find one continued thridde , spunne out from the beginning to the end . He will see , that the various twisting of the two specieses of Bodies , Rare , and Dense , do make the yarne , of which all thinges and actions within the sphere of matter , are wouen . And although peraduenture , in the drawing out of the thridde , there may be some litle brackes , or the stuffe made of it , be not euery where so close wrought , as a better workeman , at more leisure might haue done ; yet truly , I beleeue , that the very consent of thinges throughout is such , as demonstrateth , that the maine contexture of the doctrine I haue here touched , is beyond quarrelling at . It may well be that in sundry particulars , I haue not lighted vpon exact truth : and I am so farre from maintaining peremptorily any thing I haue here said , as I shall most readily ha●ken to whatsoeuer shall be obiected against it ; and be as ready vpon cause , to desert my owne opinions , and to yield vnto better reason . But withall , I conceiue , that as the fayling of a bricke here and there in the rearing of the walles of a house , doth nothing at all preiudice the strength and security of the fabrike ; no more ( I hope ) will the slight escapes , which so difficult a taske as this is subiect vnto , endamage or weaken the maine body of what I haue here deliuered . I haue not yet seene any piece vpon this subiect , made vp with this methode ; beginning from the simplest and plainest notions , and composing them orderly , till all the principall variety which their nature is capable of , be gone through : and therefore it can not be expected , but that the first modell of this kind ( and moulded by one distracted with continuall thoughts of a much different straine ; and whose exercise , as well as profession , hath allowed him but litle commerce with bookes and study ) must needes be very rough hewed , and require a great deale of polishing . Which whosoeuer shall do , and be as exact and orderly in treating of Phylosophy and Theology , as Mathematicians are in deliuering their sciencies , I do assure my selfe , that Demonstrations might be made , and would proceed in them as currently , and the conclusions be as certaine and as full , as in the Mathematikes themselues . But that is not all : these demonstrations would haue the oddes exceedingly of the other , and be to vs , inestimably more aduantagious : for out of them , do spiring much higher and nobler effects , for mans vse and life , then out of any Mathematicall ones ; especially when they extend themselues to the gouuernement of Man as he is Man : which is an art , as farre beyond all the rules of Physike , or other gouuernement of our body , or temporall goodes , as the end is beyond the meanes we employ to gaine it ; for all the others , do but serue instrumentally to this end , That we may liue well : whereas these do immediately teach it . These are the fruites in generall , that I hope may in some measure , grow out of this discourse , in the handes of equall and iuditious Readers : but the particular ayme of it , is to shew what actions can proeeed from a body , and what can not . In the conduct whereof , one of our chiefe endeauours hath beene to shew , that those actions which seeme to draw strongly into the order of bodies , the vnknowne nature of certaine entities named Qualities , eyther do or may proceed , from the same causes , which produce those knowne effects , that all sides agree , do not stand in neede of any such mysticall Philosophy . And this being the maine hinge , vpon which hangeth and moueth , the full and cleare resoluing of our maine , and great question , Of the Immortality of the Soule ; I assure my selfe , the paines I haue taken in this particular , will not be deemed superfluous or tedious : and withall , I hope I haue employed them with so good successe , as hence foreward , we shall not be any more troubled , with obiections drawne from their hidden and incomprehensible nature : and that we stand vpon euen ground , with those of the contrary opinion : for since we haue shewed how all actions may be performed among bodies , without hauing any recourse to such Entities and Qualities as they pretend and paint out to vs ; it is now their part ( if they will haue them admitted ) to proue that in nature there are such . Hauing th●n brought the Philosophy of bodies vnto these termes ; that which remaineth for vs to performe , is to shew th●t those actions of our soule , for which we call her a spiritt , are of such a nature , as they can not be reduced into those principles , by which all corporeall actions are effected . For the proofe of our originall intent , no more then this , can be exacted at our handes ; so that if our positiue proofes , shall carry vs yet beyond this , it can not be denyed , but that we giue ouermeasure , and do illustrate with a greater light , what is already sufficiently discerned . In our proceeding , we haue the precedency of nature : for laying for our ground , the naturall conceptions which mankind maketh of quantity ; we find that a body is a meere passiue thing , consisting of diuers partes , which by motion may be diuersly ordered ; and consequently , that it is capable of no other change or operation , then such as motion may produce , by various ordering the diuers partes of it : and then , seeing that Rare and Dense , is the primary and adequate diuision of Bodies ; it followeth euidently , that what can not be effected by the various disposition of rare and dense partes , can not proceed or be effected by a pure body : and consequently , it will be sufficient for vs to shew , that the motions of our soules are such : and they who will not agree to this conclusion , must take vpon them to shew , that our first premisse is defectiue ; by prouing that other vnknowne wayes are necessary , for bodies to be wrought vpon or to worke by : and that the motion , and various ordering of rare and dense partes in them , is not cause sufficient for the effects we see among them . Which whosoeuer shall attempt to do , must remember that he hath this disaduantage before he beginneth , that whatsoeuer hath beene hitherto discouered in the science of bodies , by the helpe , eyther of Mathematikes or Physickes , it hath all beene resolued and hath fallen , into this way which we declare . Here I should sett a periode to all further discourse concerning this first Treatise of bodies , did I not apprehend , that the preiudice of Aristotles authority , may dispose many to a harsh conceite of the draught we haue made . But if they knew how litle reason they haue to vrge that against vs , they would not crye vs downe for contradicting that oracle of nature : not only because he himselfe , both by word , and by example , exhorteth vs , when verity leadeth vs an other way , to forsake the trackes , which our forefathers haue beaten for vs , so we do it with due respect and gratitude for the much they haue left vs : nor yet because Christian Religion , as it will not heare of any man ( purely a man ) free from sinne , so it inclineth to persuade vs , that no man can be exempt from errour ; and therefore it sauoureth not well , to defend peremptorily any mans sayings ( especially if they be many ) as being vncontrollable ; how be it I intend not to preiudice any person , that to defend a worthy authors honour , shal endeauour to vindicate him from absurdities and grosse errors : nor lastly because it hath euer beene the common practise of all graue Peripatetikes and Thomistes , to leaue their Masters , some in one article , some in an other : but indeede , because the very truth is , that the way we take , is directly the same solide way , which Aristotle walked in before vs : and they who are scandalised at vs for leauing him , are exceedingly mistaken in the matter : and out of the sound of his wordes ( not rightly vnderstood ) do frame a wrong sense of the doctrine he hath left vs , which generally we follow . Lett any vnpartiall Aristotelian answere , whether the conceptions we haue deliuered of Quātity , of Rarity and Dēsity , of the foure first Qualities , of the combinations of the Elements , of the repugnance of vacuities , be not exactly and rigorously Aristotles ? Whether the motion of weighty and light thinges , and of such as are forced , be not by him , as well as by vs , atttibuted to externe causes ? In which all the differēce betweene vs is , that we enlarge ourselues to more particulars then he hath done . Lett any man reade his bookes of Generation and Corruption , and say whether he doth not expressely teach , that mixtion ( which he deliuereth to be the generation or making of a mixt body ) is done per minima ; that is in our language and in one word , by atomes ; and signifyeth , that all the qualities , which are naturall qualities following the composition of the Elements , are made by the mingling of the least partes or atomes of the said Elements ; which is in effect to say , that all the nature of bodies , their qualities , and their operations , are compassed by the mingling of atomes : the shewing and explicating of which , hath beene our labour in this whole Treatise . Lett him reade his bookes of Meteores , and iudge whether he doth not giue the causes of all the effects he treateth of there , by mingling and seperating of great and litle , grosse and subtile , fiery and watry , aery and earthy partes , iust as we do . The same he doth in his Problemes , and in his Parua naturalia , and in all other places , wheresoeuer he hath occasion to render Physically , the causes of Physicall effects . The same do Hippocrates and Galen : the same , their Master Democritus ; and with them the best sort of Physitians : the same do Alchymistes , with their Master Geber ; whose maxime to this purpose , we cited aboue : the same do all naturall Philosophers , eyther auncient commentatours of Aristotle , or else moderne inquirers into naturall effects , in a sensible and vnderstandable way : as who will take the paines to looke into them , will easily perceiue . Wherefore , lett any iuditious Reader that hath looked further into Aristotle then only vpon his Logicall and Metaphysicall workes , iudge whether in bulke our doctrine be not conformable to the course of his , and of all the best Philosophers that haue beene and are ; though in detaile or particulars , we sometimes mingle therewith , our owne priuate iudgements ; as euery one of them , hath likewise shewed vs the way to do , by the liberty themselues haue taken to dissent in some pointes from their predecessours . And were it our turne , to declare and teach Logike and Metaphisikes , we should be forced to goe the way of matter , and of formes , and of priuations , in such sort as Aristotle hath trodden it out to vs , in his workes of that straine . But this is not our taske for the present ; for no man that contemplateth nature as he aught , can choose but see that these notions are no more necessary , when we consider the framing of the elements , then when we examine the making of compounded bodies : and therefore , these are to be sett apart , as higher principles , and of an other straine , then neede be made vse of for the actuall composition of compounded thinges , and for the resolution of them into their materiall ingredients , or to cause their particular motions ; which are the subiects we now diseourse of . Vpon this occasion , I thinke it not amisse to touch , how the latter sectatours , or rather pretenders of Aristotle , ( for truly they haue not his way ) haue introduced a modell of doctrine ( or rather of ignorance ) out of his wordes , which he neuer so much as dreamed of ; howbeit they alleage textes out of him to confirme what they say , as Heretikes do out of scripture to prooue their assertions : for whereas he called certaine collections or positions of thinges , by certaine common names ( as the art of Logike requireth ) terming some of them Qualities , others actions , others places , or habites , or relatiues , or the like : these his latter followers , haue conceited that these names did not designe a concurrence of sundry thinges , or a diuers disposition of the partes of any thing , out of which some effect resulted ; which the vnderstanding considering all together , hath expressed the notion of it by one name : but haue imagined , that euery one of these names had correspondent vnto it , some reall positiue entity or thing , seperated ( in its owne nature ) from the maine thing or substance in which it was , and indifferent to any other substance ; but in all vnto which it is linked , working still that effect , which is to be expected from the nature of such a quality , or action , &c. And thus , to the very negatiues of thinges , as to the names of pointes , lines , instantes , and the like , they haue imagined positiue Entities to correspond : likewise , to the names of actions , places , and the like , they haue framed other Entities : as also to the names of colours , soundes , tastes , smels , touches , and the rest of the sensible qualities , they haue vnto euery one of them , allotted speciall Entities ; and generally to all qualities whatsoeuer . Whereas nothing is more euidēt , then that Aristotle meaned by qualities no other thing , but that disposition of partes , which is proper to one body , and is not found in all : as you will plainely see , if you but examine , what beauty , health , agility , science , and such other qualities are ; ( for by that name he calleth them ; and by such examples , giueth vs to vnderstand what he meaneth by the word Quality ) the first of which is nothing else , but a composition of seuerall partes and colours , in due proportion to one an other : the next , but a due temper of the humours , and the being of euery part of the body , in the state it should be : the third , but a due proportion of the spirits and strength of the sinnewes : and the last , but ordered Phantasmes . Now when these peruerters of Aristotle haue framed such Entities , vnder that conception which nature hath attributed to substances , they do immediately vpon the nicke , with the same breath that described them as substances , deny them to be substances : and thus they confound the first apprehensions of nature , by seeking learned and strained definitions for plaine thinges . After which , they are faine to looke for glew and paste , to ioyne these entities vnto the substance they accompany : which they find with the same facility , by imagining a new Entity , whose nature it is to do that which they haue neede of . And this is the generall course of their Philosophy ; whose great subtility , and queint speculations in enquiring how thinges do come to passe afford no better satisfaction then to say vpon euery occasion , that there is an Entity which maketh it be so . As if you aske them , how a wall is white , or blacke ? They will tell you , there is an Entity or Quality , whose essence is to be whitenesse or blackenesse , diffused through the wall . If you continue to aske , how doth whitenesse sticke to the wall ? They reply , that it is by meanes of an Entity called Vnion , whose nature it is actually to ioyne whitenesse and the wall together . And then if you enquire how it cometh to passe , that one white is like an other ? They will as readily answere , that this is wrought by an other Entity , whose nature is to be likenesse , and it maketh one thing like an other . The consideration of which doctrine , maketh me remember a ridiculous tale of a trewant schooleboyes latine : who vpon a time when he came home to see his frendes , being asked by his father , what was latine for bread ? answered breadibus ; and for beere ? beeribus ; and the like of all other thinges he asked him , adding only a termination in Bus , to the plaine English word of euery one of them : which his father perceiuing and ( though ignorant of Latine ) yet presently apprehending , that the mysteries his sonne had learned , deserued not the expence of keeping him at schoole , bad him immediately putt of his hosibus and shoosibus , and fall to his old trade of treading Morteribus . In like manner , these great Clerkes do as readily find a pretty Quality or moode , whereby to render the nature or causes of any effect in their easy Philosophy , as this Boy did a Bus to stampe vpon any English word , and coyne it into his mockelatine . But to be serious , as the weight of the matter requireth , lett these so peremptory pretenders of Aristotle , shew me but one text in him , where he admitteth any middle distinction ( such as those moderne Philosophers do , and must needes admitt , who maintaine the qualities we haue reiected ) betwixt that which he calleth Numericall , and that which he calleth of Reason , or of Notion , or of Definition , ( the first of which we may terme to be of , or in thinges ; the other to be in our heades , or discourses : or the one Naturall , the other Logicall : ) and I will yield that they haue reason , and that I haue grossely mistaken what he hath written , and that I do not reach the depth of his sense . But this they will neuer be able to do . Besides , the whole scope of his doctrine , and all his discourses and intentions , are carryed throughout , and are built vpon the same foundations , that we haue layed for ours . Which being so , no body can quarrell with vs for Aristotles sake ; who as he was the greatest Logician , and Metaphysitian , and Vniuersall scholler peraduenture that euer liued ; and was so highly esteemed , that the good turne which Sylla did the world in sauing his workes , was thought to recompence his many outragious cruelties and tyranny ; so his name must neuer be mentioned among schollers , but with reuerence , for his vnparalleled worth ; and with gratitude for the large stocke of knowledge he hath enriched vs with . Yet withall we are to consider , that since his raigne was but at the beginning of sciences , he could not chose but haue some defects and shortenesses , among his many great and admirable perfections . THE SECOND TREATISE ; DECLARING , THE NATVRE AND OPERATIONS OF MANS SOVLE ; OVT OF WHICH , THE IMMORTALITY OF REASONABLE SOVLES , IS CONVINCED . Pro captu Lectoris , habent sua fata libelli . THE PREFACE . IT is now high time for vs to cast an eye vpon the other leafe of our accounts : or peraduenture I may more properly say , to fall to the perusall of our owne accountes : for hitherto , our time and paines haue beene taken vp , in examining and casting the accountes of others : to the end , that from the foote and totall of them , we may driue on our owne the more smoothly . In ours then , we shall meete with a new Capitall ; we shall discouer a new world , of a quite different straine and nature from that which all this while we haue employed ourselues about . We will enter into them , with taking a suruay of the great Master of all that large family , we haue so summarily viewed : I meane of Man , as he is Man : that is , not as he is subiect to those lawes whereby other bodies are gouerned ( for therein he hath no praeeminence , to raise him out of their throng : ) but as he exceedeth the rest of creatures , which are subiect to his managing : and as he ruleth ouer nature herselfe , making her serue his designes ; and subiecting her noblest powers , to his lawes , and as he is distinguished from all other creatures whatsoeuer . To the end we may discouer , whether that principle in him , from whence those actions do proceede which are properly his , be but some refined composition , of the same kind we haue already treated of : or whether it deriueth its source and origine , from some higher spring and stocke , and be of a quite different nature . Hauing then by our former Treatise mastered the oppositions , which else would haue taken armes against vs , when we should haue beene in the middest of our aedifice ; and hauing cleared the obiections which lay in our way , from the peruerse Qualities of the soules neighbours , the seuerall common wealthes of Bodies : we must now beginne with Dauid to gather together our Materialls ; and to take a suruay of our owne prouisions : that so we may proceed with Salomon , to the sacred building of Gods temple . But before we goe about it , it will not be amisse , that we shew the reason , why we haue made our porch so great , and haue added so long an entry , that the house is not likely to haue therevnto a correspondent bulke : and when the necessity of my doing so , shall appeare , I hope my paines will meete with a fauourable censure , and receiue a faire admittance . We proposed vnto our selues to shew that our soules are immortall : wherevpon , casting about to find the groundes of immortality , and discerning it to be a negatiue , we conceiued that we ought to beginne our search , with enquiring What Mortality is ; and what be the causes of it . Which when we should haue discouered , and haue brought the soule to their teste , if we found they trēched not vpon her , nor any way concerned her condition , we might safely conclude , that of necessity she must be immortall . Looking then into the causes of mortality , we saw that all bodies round about vs were mortall : whence perceiuing that mortality extended it selfe as farre as corporeity , we found our selues obliged , if we would free the soule from that law , to shew that she is not corporeall . This could not be done without enquiring what corporeity was . Now it being a rule among Logitians , that a definition can not be good , vnlesse it comprehend and reach to euery particular of that which is defined ; we perceiued it impossible to know compleatly , what a Body is , without taking a generall view of all those thinges , which we comprise vnder the name and meaning of Bodies . This is the cause , we spent so much time in the first Treatise : and I hope to good purpose ; for there we found , that the nature of a Body , consisted in being made of partes : that all the differencies of bodies , are reduced to hauing more or lesse partes , in comparison to their substance , thus and thus ordered : and lastly , thall all their operations , are nothing else but locall motion , which followeth naturally out of hauing partes . So as it appeareth euidently from hence , that if any thing haue a being , and yet haue no partes ; it is not a body , but a substance of an other quality and condition : and consequently , if we can find the soules Being to be without partes , and that her operations , are no locall translation ▪ we euidently conclude her to be an immateriall or spirituall substance . Peraduenture it may be obiected , that all this might haue beene done a much shorter way then we haue taken ; and that we needed not haue branched our discourse , into so many particulars , nor haue driuen them so home , as we haue done : but that we might haue taken our first rise from this ground , ( which is as euident , as light of Reason can make it ) that seeing we know biggenesse and a Body , to be one and the same , as well in the notion as in the thing ; it must of necessity follow , that what hath not partes , nor worketh , nor is wrought vpon by diuision , is not a body . I confesse , this obiection appeareth very reasonable , and the consideration of it weighed so much with me , as , were all men of a free iudgement , and not imbued with artificiall errours , I would for its sake , haue saued my selfe a great deale of paines : but I find ( as in the former Treatise I haue frequently complained of ) that there is crept into the world a fansy so contrary to this pregnant truth , and that it is so deepely settled in many mens minds ( and not of the meanest note , ) as all we haue said , is peraduenture too litle to roote it out . If any that being satisfyed with the rationall maxime we euen now mentioned , and therefore hath not deemed it needefull , to employ his time in reading the former Treatise , should wish to know how this is come to passe , I shall here represent vnto him , the summe of what I haue more at large scattered in seuerall places of the former Treatise ; and shall entreate him to consider , how nature teacheth vs to call the proprieties of thinges whereby one is distinguished from an other , the Qualities of those thinges ; and that according to the varieties of them , they haue diuers names suted out to diuers of them ; some being called Habites , others Powers ; and others by other names . Now what Aristotle , and the learned Grecians did meane by these thinges , is cleere by the examples they giue of them : they terme Beauty and Health , Habites : the dispositions of our bodies to our bodily motions , Powers ; as strength ( which is the good temper of the sinewes ) a Power ; likewise Agility , a Power ; so they vse the names of the concoctiue , the nutritiue , the retentiue , the excretiue , Power ; the health of the eyes , the eares , the nosethrills , &c : they call the Powers of seeing , of hearing , of smelling , &c : and the like of many others . But later Philosophers , being very disputatiue , and desiring to seeme ignorant of nothing ( or rather , to seeme to know more then any that are gone before them and to refine their conceptions ) haue taken the notions , which by our first Masters were sett for common and confused explications of the natures , ( to serue for conueniency and succinctenesse of discourse ) to be truly and really particular Entities , or thinges of themselues : and so haue filled their bookes , and the schooles , with vnexplicable opinions , out of which no account of nature can be giuen : and which is worse , the way of searching on , is barred to others ; and a mischieuous error is growne into mens beliefes , that nothing can be knowne . By this meanes they haue choaked the most plaine and euident definition of a body ; bringing so many instances against it , that vnwary men are forced to desert and deny the very first notions of nature and reason : for in truth , they turne all bodies into spirits , making ( for example ) heare , or cold , to be of it selfe indiuisible , a thing by it selfe , whose nature is not conceiuable ; not the disposition or proportion of the partes of that body which is said to be hoat or cold ; but a reall thing , that hath a proper Being and nature peculiar to it selfe ; whereof they can render you no account : and so , may as well be against the notion of a body as not : for if light , the vertue of the loadestone , the power of seing , feeling &c , be thinges that worke without time , i● an instant ; if they be not the dispositions of partes as partes , ( whose nature is , to be more or lesse , to be next or farre off , &c : ) how can it be truly said , that the notion of a body , is to be of partes ? For if this be a true definition of a body , it followeth that all corporeall qualities and actions must likewise be some disposition and order of partes as partes : and that what is not so , is no body , nor bodily quality or propriety . This then was it that obliged me to go so farre about , and to shew in common , how all those effects which are so much admired in bodies , are , or may be made and continued by the sole order of quantitatiue partes and locall motion : this hath forced vs to anatomise nature , and to beginne our dissection , with what first occurreth vnto our sense from a body . In doing which , out of the first and most simple notion of Biggenesse or Quantity , we found out the prime diuision of Bodies , into Rare and Dense : then finding them to be the Qualities of diuiding and of being diuided ( that is , of locall motion ) we gained knowledge of the common properties of Grauity and Leuity : from the combination of these , we retriued the foure first Qualities : and by them , the Elements . When we had agreed how the Elements were made , wee examined how their action and composition , raiseth those second qualities , which are seene in all mixt bodies , and doe make their diuisions . Thence , proceeding into the operations of life , we resolued , they are composed and ordered meerely by the varieties of the former : nay , that sense and fantasy ( the highest thinges we can discerne out of man ) haue no other source , but are subiect to the lawes of partes , and of Rarity and Density ; so that in the end we became assured of this important Maxime : That nothing whatsoeuer we know to be a Body , can be exempted from the declared lawes , and orderly motions , of Bodies : vnto which , lett vs adde two other positions , which fell also within our discouery : the first that it is constantly found in nature , that none of the bodies we know , do moue themselues ; but their motion must be founded in some thing without them : the second , that no body moueth an other , vnlesse it selfe be also moued : and it will follow euidently out of them , ( if they be of necessity and not preuaricable ) that some other Principle beyond bodies , is required to be the roote and first ground of motion in them : as Mr. White hath most acutely aud solidely demonstrated , in that excellent worke , I haue so often cited in my former Treatise . But it is time we should fall to our intended discourse , leauing this point settled by what we haue already said , that if we shew our soule , and her operations , to be not composed of partes , we also therein conclude , that she is a spirituall substance , and not a body . Which is our designe and intention in this Treatise . And for this intent , we must looke vpon those actions of man , which are peculiarly his : and vpon those thinges which result out of them , and are called , Opera or labores hominum ; as houses , Townes , Tillage , Handicrafts , Armes , shippes , Commonwealthes , Armies , Bookes , and the like ; in which great mens lifes and thoughts haue beeue spent . In all these we find one generall thridde , to runne quite through them ; and that all of them are composed of the same stuffe , and are built vpon the same foundation : which is , a long chaine of discourses , whereof euery little part or linke is that which schollers do call a Syllogisme : and Syllogismes we know are framed of enuntiations ; and they of single or vncomposed apprehensions . All which are actions wrought by the vnderstanding of a man. But beyond these , we can not proceede to any further subdiuision of partes , and containe our selues within the orbe of humane Actions ; for simple apprehensions , can not be further resolued into other partes , beyond the degree of apprehensions , and yet still remaine actions peculiar to a man : so that we may be sure , we shall haue left nothing out of enquiry , concerning Mans actions as he is Man , if we beginne with anatomizing his first bare apprehensions ; and so goe on by degrees , compounding them , till we come to faddome those great and admirable machines of bookes and workes , which he ( as I may say ) weaueth out of his owne bowels ; and the like of which , is done by no other creature whatsoeuer , vpon the face of our contemptible Earth . These then ( which are all comprised vnder the names of Apprehensions , of Enuntiations or Iudgements , and of Discourses ) shall be the subiect of this second Treatise : and in it , we will first consider these operations in themselues ; which being done , we will endeauour to proue out of the nature and manner of performing them , that the soules vnto whom they belong , are Immateriall and Immortall . THE SECOND TREATISE ; DECLARING , THE NATVRE AND OPERATIONS OF MANS SOVLE . THE FIRST CHAPTER . Of simple Apprehensions . THAT we may duely vnderstand , 1 what a right Apprehension is , lett vs consider the preeminence that a man who apprehendeth a thing rightly , hath ouer him who misseth of doing so . This latter can but roue wildely at the nature of the thing he apprendeth ; and will neuer be able to draw any operation into act , out of the apprehension he hath framed of it . As for example : if a man be to worke vpon gold , and by reason of its resemblance vnto brasse , hath formed an apprehension of brasse , insteed of an apprehension of gold , and then ( knowing that the action of fire , will resolue brasse into its least partes , and seuer its moist from its drye ones ) will go about to calcine gold in the same manner as he would do brasse ; he will soone find that he looseth his labour ; and that ordinary fire is not an adequate Agent to destroy the homogeneall nature , and to seuer the minute partes of that fixed mettall : all which happeneth , out of the wrong apprehension he hath made of gold . Whereas on the other side , he that apprehendeth a thing rightly , if he pleaseth to discourse of what he apprehendeth , findeth in his apprehension all the partes and qualities , which are in the thing he discourseth of : for example , if he apprehendeth rightly a knife , or a beetle , or a siuue , or any other thing whatsoeuer ; in the knife he will find hafte and blade ; the blade of iron , thicke on the backe , and thinne on the edge ; tempered to be hard and tough ; thus beaten , so ground , in such manner softened , thus quenched , and whatsoeuer else concerneth the Being or the making of a knife : and all this he draweth out of his notion or apprehension of a knife ; which is , that it is an instrument fitted to cutt such and such thinges , in such a manner : for hence he findeth , that it hath an haft , fitt to hold it by in ones hand , to the end it may not hurt the hand , whiles it presseth vpon the knife ; and that the blade is apt to flide in betwixt the partes of the thing which is to be cutt , by the motion of being pressed or drawne by the hand : and so he proceedeth on , descending to the qualities of both partes ; and how they are to be ioyned , and held fast together . In the like manner , he discourseth of a beetle , of a siuue , or of whatsoeuer else cometh in his way . And he doth this , not only in such manufacturers as are of mans inuention ; but ( if he be capable ) he doth the like in beastes , in birdes , in trees , in herbes , in fishes , in fossiles , and in what creature soeuer he meeteth withall , within the whole extent of nature . He findeth what they are made for : and hauing discouered natures ayme in their production , he can instruct others , what partes and manner of generation they haue , or ought to haue : and if he that in this manner apprehendeth any thing rightly , hath a minde to worke vpon it , eyther to make it , or to vse and order it to some end of his owne ; he is able by his right apprehension , to compare it vnto other thinges ; to prepare what is any way fitting for the making of it ; to apply it vnto what it will worke its effect vpon ; and to conserue it from what may wrong or destroy it : so , if he haue framed a right apprehension of a siuue , he will not employ it in drawing water ; if of a beetle , he will not go about to cutt with it : neyther will he offer , if he haue a due apprehension of a knife , to cutt stone or steele with it , but wood , or what is softer . He knoweth what will whette and maintaine the edge of it ; and vnderstandeth what will blunt or breake it : In fine , he vseth it in such sort , as the knife it selfe ( had it knowledge and will ) would wish to be vsed ; and moueth it in such a manner , as if it had power of motion , it would moue it selfe : he goeth about the making it , euen as nature would do , were it one of her plantes : and in a word , the knife in this apprehension made in the man , hath those causes , proprieties , and effects , which are naturall vnto it ; and which nature would giue it , if it were made by her ; and which are propotionable to those partes , causes , proprieties , and effects , that nature bestoweth on her children and creatures , according to their seuerall essences . 2 What then can we imagine , but that the very nature of a thing apprehended , is truly in the man , who doth apprehend it ? And that to apprehend ought , is to haue the nature of that thing within ones selfe ? And that man , by apprehending , doth become the thing apprehended ; not by change of his nature vnto it , but by assumption of it vnto his ? Here peraduenture some will reply , that we presse our inference to farre : and will peremptorily deny the thinges reall being in our minde , when we make a true and full apprehension of it ; accounting it sufficient for our purpose , that some likenesse , or image of the thing be there ; out of which , we may draw all th●se , whether contemplations , or workes , or disposals of the thing . But by that time this obiection is throughly looked into , and that so much as they allow is duely examined , I beleeue we shall find our quarrell to be only about the word , not about the matter : and that indeede , both of vs , do meane the same , how be it diuersly conceiued : and that in substance their expression , in what they graunt , importeth the same of ours doth : which , it is true , they first deny in wordes ; but that may be , because the thing is not by them rightly vnderstood . Lett vs then discusse the matter particularly . What is likenesse , but an imperfect vnity betweene a thing , and that which it is said to be like vnto ? If the likenesse be imperfect , it is more vnlike then it is like vnto it : and the liker it is , the more it is one with it ; vntill at length , the growing likenesse may arriue to such a perfection , and to such a vnity with the thing it is like vnto , that then , it shall no longer be like , but is become wholy the same , with what formerly it had but a resemblance of . For example , lett vs consider , in what consisteth the likenesse vnto a man , of a picture drawne inblacke and white representing a man : and we shall find , it is only in the proportions of the limbes and features ; for the colours , the bulke , and all thinges else are vnlike ; but the proportions are the very same , in a man and in a picture ; yet that picture is but a likenesse , because it wanteth biggenesse and colour : giue it them ; and neuerthelesse it will yet be but a likenesse , because it wanteth all the dimensions of corporeity or bulke , which are in a mans body : adde also those to it ; and still it will be but a likenesse or representation of a man , because it wanteth the warmeth , the softenesse , and the other qualities of a liuing body , which belong to a man : but if you giue it all these , then it is no longer a likenesse or image of a liuing creature , but a liuing creature indeede ; and if peraduenture this liuing creature do continue still to be but the likenesse of a man , it is because it wanteth some perfections or proprieties belonging to a man : and so in that regard , is vnlike a man : but if you allow it all those , so that in nothing it be vnlike , then your taking away all vnlikenesse , taketh away likenesse too : and as before of dead , it became a liuing creature , so now of an other liuing creature , it becometh a man , and is no longer like a mā . You see then plainely the reason , why that , which we call a like thing , is not the same ; for in some part it is dislike : but if the likenesse were complete in euery regard , then it were no longer to be called like , but the very thing it selfe : and therefore we may conclude , that if the likenesse of a thing , which the obiection alloweth to be in our knowledge , do containe all that is in the thing knowne , then it is in truth , no more a likenesse , but the very knowne thing it selfe : and so what they graunt , amounteth to as much as we require ; though att the first they go about to exclude it . 3 Hauing thus concluded , that when we apprehend any thing , that very thing is in vs ; lett vs in the next place examine , how it cometh thither , and what it is there . Which we shall best do , by anatomising , and looking narrowly into the nature of such apprehensions , as we dayly make of thinges . It is true we said euen now , that we can not diuide the actions of mans mind , further then into apprehensions ; and therefore we called them simple and vncomposed : and with good reason ; for if we reflect vpon the operations of our mind , we shall euidently perceiue , that our bare apprehensions , and only they , are such : but withall we must acknowledge , that all the apprehensions we make of thinges coming vnto vs by our senses , are composed of other more single apprehensions , and may be resolued into them : all which are as it were the limbes and partes , that make vp and constitute the other totall one . 4 Lett vs make vse of our former example , and dissect the apprehension we make of a knife : I find in my vnderstanding that it is a thing so long , so broade , so sharpe , so heauy , of such a colour , so moulded , so tempered &c , as is fitt to cutt withall . In this totall appr●hension , I discouer three kindes of particular apprehensions , euery one more simple and refined then the other . The highest of them , and the foundation vpon which the others are built , is the notion of Being : which is of so high , and of so abstracted a nature , that we can not retriue wordes to expresse in what manner we conceiue it ; but are faine to content our selues with the outward sound of a word , by whi●h , without discribing our owne , we stirre vp a like conception in an other : and that is the word ●s , by which we intimate the Being of the thing we apprehend . And this notion can be in our minde , without inferring any other : and therefore is the simplest of all others : which of necessity , must imply it , and can not be without it , although it can be without them . 5 Our next apprehension is of that which hath Being : and is expressed by the word Thing . This is not so simple as the former ▪ for it is composed of it , and of what receiueth it ; of Being , and of what hath Being : yet it is much simpler then the next degree of apprehensions , which is caused in our mind by the great variety of thinges , that come thither through our senses ; and can be conceiued without any of them , though none of them can without it ; for I can haue in me the notion of a thing , abstracting from all accidents whatsoeuer ; as of magnitude , of figure , of colour , of resemblance , or the like : but I can not conceiue it to be long , or sharpe , or blew , &c , without allowing it first to be somewhat or something , that is in such sort affected : so that the apprehension of a thing , or of that which hath Being , is the basis of all our other subsequent apprehensions ; as the apprehension of Being , is the basis of the apprehension of a thing : for had it not Being , it were not a thing ; and were it not a thing , it could not be said to be a long thing or a sharpe thing ; nor indeede that it were long or sharpe : for to be so , doth include Being ; and what hath Being , is a Thing . And thus we may obserue , how the bulke of our apprehensions is composed of something aduentitious , and of something formerly within vs , which is of a very different nature from all the others ; and yet so fitted and necessary to them , that none of them can be without it , although it not only can be , but is best conceiued without relation to any of them . We shall easily discerne , 6 of how different a straine this conception of Being , is from all others , that enter by our senses , ( as from the conceptions of colours , of soundes , and the like ) if we but reflect vpon that act in vs , which maketh it ; and then compare it with the others : for we shall find , that all they do consist in , or of certaine respects betwixt two thinges ; whereas this of Being , is an absolute and simple conception of it selfe , without any relation to ought else ; and can not be described or expressed with other wordes , or by comparing it to any other thing : only we are sure , we vnderstand and know what it is . But to make this point the clearer , it will not be amisse to shew more particularly , wherein the other sort of apprehensions are different from this of Being ; and how they consist in certaine respects betweene differēt thinges , and are knowne only by those respects : whereas this is knowne only in it selfe ; abstracting from all other thinges whatsoeuer . An example will do it best : when I apprehend the whitenesse in the wall , I may consider how that white , is a thing which maketh such an impression vpon my fantasy ; and so accordingly , I know or expresse the nature of white , by a respect or proportion of the wall , to worke vpon my fantasy . In like manner , if we take a notion that ariseth out of what entereth immediately by our senses , ( for by ioyning such also to the notion of Being , we make ordinary apprehensions ) we shall find the same nature : as when I consider how this white wall , is like to an other white wall , the apprehension of likenesse that I haue in my mind , is nothing else , but a notion arising out of the impression , which both those walles together , do make vpon my fantasy ; so that , this apprehension is as the former , a certaine kind of respect or proportion of the two walles to my imagination : not as they make their impressions immediately vpon it , but as an other notion ariseth , out of comparing the seuerall impressions , which those two white walles made in it . Lett vs proceede a litle further , 7 and examine what kind of thing that is , which we call respect or proportion , and where it resideth . We shall find , that there is a very great difference , betweene what it is in it selfe , or in its owne essence , and what it is in the thinges that are respectiue : for in them , it is nothing else but the thinges , being plainely and bluntly what they are really in themselues : as for example , two white walles to be like , is in them nothing else , but each of them to be white : and two quantities to be halfe and whole , is in them nothing else , but each quantity to be iust what it is . But a respect in its owne nature , is a kind of tye , comparison , tending , or order , of one of those thinges to an other ; and is no where to be found in its formall subsistence , but in the apprehension of man : and therefore it can not be described by any similitude , nor be expressed by any meanes ▪ but ( like Being ) by the sound of a word , which we are agreed vpon to stirre vp in vs such a notion ; for in the thinges , it is not such a thing as our notion of it is : ( which notion is that , which we vse to expresse by prepositions and coniunctions , and which Aristotle and Logitians expresse in common , by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ad ) and therefore there is nothing out of vs , to paint it by : as I could do white , or square , or round , or the like ; because these haue a being in the thinges that are white , or square &c , and consequently they may be expressed by others of the like nature : but the likenesse that one white hath to an other , or the respect that eyther of them hath to mans imagination , is only in Man ; who by comparing them , giueth birth to the nature and Being of respect . 8 Out of this discourse , we may collect two singularities of man ; which will much import vs , to take particular notice of ▪ the one is , that Being or a thing ( the formall notion of both which is meerely Being ) is the proper affection of man ; for euery particular thing is in him , by being ( as I may say ) grafted vpon the stocke of Existence or of Being : and accordingly we see , that whatsoeuer we speake of , we say it is something : and whatsoeuer we conceiue , we giue it the nature of a thing ; as when we haue said , the wall is white , we frame whitenesse as a thing : so did we immediately before speaking of Respect , we tooke respect as it were a thing and enquired , where it is : so that it is euident , that all the negotiation of our vnderstanding , tradeth in all that is apprehended by it , as if they were thinges . The other singularity we may obserue in man is , that he is a comparing power ; for all his particular knowledges , are nothing else but respects or comparisons betweene particular thinges : as for example , for a man to know heate , or cold &c , is to know , what effects fire or water &c , can worke vpon such or such bodies . 9 Out of the first of these proprieties it followeth , that what affecteth a man , or maketh impression vpon his vnderstanding , doth not thereby loose its owne peculiar nature , nor is it modifyed to the recipient ; the contrary of which , we see happeneth perpetually in bodies : obserue the sustenance we take ; which that it may be once part of our body , is first changed into a substance like our body , and ceaseth being what it was : whē water or any liquid body is receiued into a vessell , it looseth its owne figure , and putteth on the figure of the vessell it is in : if heate entereth into a body that is already hoat , that heate becometh thereby more heate ; if into a cold body , it is conuerted into warmeth : and in like manner , all other corporeall thinges are accommodated to the qualities of the recipient ; and in it , they loose their owne proper termes and consistences : but what cometh into the vnderstanding of a man , is in such sort receiued by him or ioyned to him , that it still retaineth its owne proper limitations and particular nature ▪ notwithstanding the assūption of it vnto him : for Being is ioyned to euery thing there ; since ( as we haue said ) it is by Being that any thing cometh thither : and consequently this stocke of Being , maketh euery graft that is inoculated into it , Be what of its owne nature it is ; for Being ioyned to an other notion , doth not change that notion , but maketh it be what it was before ; sithence if it should be changed , Being were not added to it : as for example , adde Being to the notion of knife , and it maketh a knife , or that notion , to Be a knife : and if after the addition , it doth not remaine a knife , it was not Being , that was added to a knife . Out of the later of the singularities proper to man , 10 it followeth , that multitude of thinges may be vnited in him , without suffering any confusion among themselues ; but euery one of them , will remaine with its proprieties , and distinct limitations : for so of necessity it must be , when that which vniteth them to him , is the comparing of them to something besides themselues : which worke could not be performed , vnlesse what is to be compared , do retaine exactly its owne nature , whereby the comparison may be made : no more then one can weigh two quantities one against an other , vnlesse he keepe asunder what is in each scale , and keepe all other weights from mingling with them : and accordingly we see , that we can not compare blacke to white , or a horse to an oxe , vnlesse we take together , the properties by which blacke differeth from white , or an oxe from a horse : and consequently , they must remaine vnmingled and without confusion , precisely what in themselues they are , and be different in the sight of the comparer . But indeede , if we looke well into the matter , we shall find , that setting a side the notion of Existence or of Being , all our other notions are nothing else , but comparisons and respects : and that by the mediation of respects , the natures of all thinges are in vs : and that by the varying of them , we multiply our notions : which in their first diuision , that reduceth their seuerall kindes into generall heades , do encrease into the tenne famous tribes , that Logitians call Predicaments : and they do comprehend vnder them , all the particular notions that man hath , or can haue , according to the course of knowledge in this life . Of which Predicaments the seuen last are so manifestly respectiue , that all men acknowledge them to be so . Substance we haue already shewed to haue a respect vnto Being ▪ Quantity we proued in the first Chapter of the former Treatise of the nature and of the operation of Bodies , to consist in a respect vnto partes . Quality is diuided into foure branches : whereof Power is clearely a respect to that ouer which it hath power , or from which it may suffer . Habite is a respect to the substance wherein it is ; as being the property by which it is well or ill , conueniently or inconueniently affected , in regard of its owne nature ; as you may obserue in health , or sicknesse , or the like . The passible Qualities are those which we haue explicated , in discoursing of the Elements and of Mixtes ; and whose natures we haue there shewed do consist in respects of acting or of suffering . Figure or shape ( which is the last branch of the diuision of the Predicament of Quality ) is nothing else , but a certaine disposition of one part of a body to an other . And so you see , how all the tenne Predicaments do consist purely in diuersity of Respects : and by consequence , all our conceites and notions ( excepting that of Being , which is the stocke , vpon which all the rest are grafted ) are nothing else , but various respects ; since all of them whatsoeuer , are comprised vnder those generall heades . Concerning which , we shall not neede to dilate ourselues any further ; seeing they are to be found in Aristotle , and in his Commentators , largely discoursed of . 11 In the next place , lett vs obserue , how our vnderstanding behaueth it selfe , in considering and in apprehending these respects . We haue already declared , that the variety of our notions , doth arise out of the respects which diuers thinges haue to one an other : hence will follow , that of the same thing , we may haue various notions : for comparing it to different thinges , we shall meete with different respects betweene them ; and consequently , we shall consider the same thing , vnder different notions : as when we consider an apple , vnder the notions of greenenesse , of sweetnesse , of roundenesse , of mellownesse &c : in such sort , as we haue amply declared in the first Treatise , and therefore neede not here enlarge ourselues any further vpon this particular . Now these notions are so absolutely seuered one from an other , and euery one of them hath such a completenesse within it selfe , that we may vse any one of them , without meddling at all with any of the others . And this we do two seuerall wayes : the one , when our māner of apprehension determineth vs to one precise notion , which is so summed vp within it selfe , as it not only abstracteth from all other notions , but also quite excludeth them , and admitteth no society with them . The other way is , when we consider a thing vnder a determinate notion , yet we do it in such a manner , that although we abstract from all other notions , neuerthelesse we do so , rather by neglecting then by excluding them : and euen in the manner of our expression of it , we insinuate that there are other notions ( without specifying what ) belonging vnto it . Of the first kind of notions , are whitenesse , weight , heate , and such like , ( whose names are called abstracted termes ) which although they arise out of our comparing of the thinges that are white , heauy , hoat , &c : to our fantasy , or to other thinges ; yet these notions are so precise , and shutt vp within themselues , that they absolutely exclude all others , ( as of long , short , square , rough , sharpe , or whatsoeuer else ) which may in the thinges accompany the whitenesse , weight , heate , &c , that our consideration is then busied only withall Of the second kind of abstracted notions , are white , heauy , hoat &c ( whose names , expressing them , are called concrete termes : ) which although they cause in vs no other apprehensions then of whitenesse , of weight , of heate &c : yet they are not so rigorously paled in , as the others are , from admitting society with any besides ; but do imply tacitely , that the thing which is white , heauy , hoat &c : hath besides that , some other consideration belonging vnto it ( whatsoeuer it be ) which is not expressed . Now in this later abstraction , it happeneth sometimes , that the notion expressed , hath but an accidentall connexion with the other notions , that are in the thing vnexpressed : as for example ; it is meerely accidentall to the white wall as it is white , to be high or lowe , of stone , of plaster , or the like . But otherwhiles , the expressed notion is so essentiall to the concealed ones , that they can not be without it : as when we apprehend a clouen foote ; although this apprehension do abstract from all other notions besides clouenfootednesse ( if so I may say ) yet , ( as aboue we haue declared ) it is in such a manner , that it implyeth other considerations , not yet expressed , in that clouen foote : among which , some may be of that nature , that they can not haue a Being without presupposing clouenfootednesse ; but others may be meerely accidentall to that notion : as ( for instance sake ) lett one be , that the foote is clouen into three partes ; and lett an other be , that it is blacke or hairy ; of these , this later notion of blacke or hairy , is of the first kind of abstractions , which we said had but an accidentall connexion with that which comprehended them without expressing them : for other thinges besides the clouen foote , may be blacke or hairy ; in such sort as height or lownesse , to be of stone or of plaster , may belong vnto other structures besides the white wall : but to be clouen footed into three partes , doth so necessarily depend of being clouen footed in generall , ( which implyeth this particular ) and so directly includeth it , as it can not subsist without clouenfootednesse : for though we may conceiue a foote to be clouen , without determining in our apprehension , into how many toes it is clouen ; yet we can not conceiue it to haue three , foure , or fiue toes , without apprehending it to be clouen : so that in such like apprehensions , the notion which is expressed , is so essentiall to the notion that is concealed and added vnto it , as the concealed one can not be conceiued without the expressed one ; and whensoeuer it is mentioned , the other is necessarily also brought in , and affirmed with it . Now , 12 some of these later kindes of notions , ( in which what is expressed is essentiall to what is concealed ) may be of such a nature , as to be capable of receiuing the addition of sundry other notions , so repugnāt vnto one an other , that they can not agree together in one subiect ; and yet that generall notion , without determining any of the others , be indifferent to the contrary additions that include it , and belong as much to any one , as to any other of them : and so consequently , whatsoeuer may be affirmed , and is true , of the primary notion , may as well be affirmed , and is as true , of the seuerall particulars , arising out of the repugnant additions . Such a notion , Logitians terme an Vniuersal one : that is , one that reacheth indifferently and equally to all the particulars comprised vnder it . As for example : to the notion of a liuing creature , may be added the notions of Reasonable and vnreasonable : which first notion , when it is barely expressed , it determineth no one of the two secondary notions , more then it doth the other ▪ but is alike indifferent to eyther ; and whatsoeuer belongeth to a liuing creature , belongeth entirely both to a man and to a beast : yet no one thing , can be both reasonable and vnreasonable . In like manner when I say , a man is a discursiue creature ; vnder this word man , there lyeth a notion , by which may be signifyed any particular man , as Thomas , Iohn , William , &c : though of it selfe , it determine no one man whatsoeuer : and consequently , euery one of these particular men , must be allowed to be a discursiue creature , because the being such , belongeth vnto the notion of man , and that notion vnto all the particulars of Thomas , Iohn , Willian , &c : and yet no particular man can be both Thomas and Iohn , or Iohn and Willian , &c. In this kinde of notion , we may obserue yet one propriety more : which is , that of it selfe , and in its common terme , it doth not cause ones thought to range vnto seuerall obiects ; nor doth it imply that there are many particulars comprised vnder it : yet if there be neuer so many , that conceite will fitt them euery one ; and if there be but one , still it will be no lesse accommodated to that one . As for example : He that maketh a right apprehension of a sunne , doth not by that conception determine , whether there be many sunnes or but one : and if euery one of the starres ( which we call fixed ) be sunnes to other earthes , it fitteth them all ; and if there be no other sunne , then that which shineth to vs , it is satisfyed and taken vp with that : so likewise ; before the production of Eue , the notion of a man was as fully taken vp by Adam alone , as it is now by his numerous progeny that filleth the world : nor doth our vnderstanding , when that terme is pronunced , consider ( out of the force of the terme ) whether there be many men , or only one . 13 An other propriety in mans apprehension not much vnlike to this , is , that he is able to comprise a multitude in one indiuisible notion ; and yet , that notion expresse the multiplicity of what it containeth : as we see in numbers , where the indiuisible conception of tenne , a hundred , a thousand , &c , doth plainely expresse the subiect to be many ; and yet that notion of the nūber bindeth thē vp ( as I may say ) into one bundle , that in it selfe admitteth no diuision , nor will permitt that the least part be taken from it ▪ for if it be , the whole bundle is destroyed and vanisheth : as when I take tenne , if one be diminished from it , it is no longer tenne , but nine . It fareth in like manner with the conceptions we frame of All , and Euery one , as it doth with numbers ; for if but one be deficient , it is but a part , and not all , or euery one : so that these notions do indiuisibily terminate a multitude . And like to this notion , is the name or terme whole , in respect of thinges which as yet haue not diuision , but are capable of being diuided ; for it is so rigorous , that if the least atome or thought be wanting , it is no longer the whole , but only a part . And this is as much as at present appeareth vnto me needefull to be said , concerning single apprehensions : vnlesse I be permitted to adde for a conclusion , 14 this litle note ( which peraduenture might haue beene more properly sert downe in an other place where we discoursed of Being , but that it occurred not then to me ) that apprehension being rooted in the nature of Being , the power of it spreadeth it selfe as farre as the extent of Being : and consequently reacheth to all thinges whatsoeuer ; for whatsoeuer is a thing , hath Being ; and that vnto which Being doth not reach , is nothing . Nay , it is not limited there , but graspeth euen at nothing , and aymeth to make a notion of it , and planteth its generation , by multiplying it selfe by negations of whatsoeuer is . Hence we haue the notions of deafenesse , of dumbenesse , of blindnesse , of lamenesse , of baldenesse , of death , of sinne , and of all euills whatsoeuer , by the want of such goods , as are sensible vnto vs. THE SECOND CHAPTER . Of Thinking and Knowing . HAuing thus declared the nature of single apprehensions , 1 the methode we haue prescribed ourselues , requireth that we examine in the next place , what effect the ioyning of them together may haue ; for from thence do spring Enunciations or Iudgements ; which are in the next ranke after simple apprehensions , and are the materials whereof discourses are immediately framed : as when of the two apprehensions of knife and of sharpe , we make this enunciation , the knife is sharpe . In this enquiry the first thing that occurreth vnto vs , is to consider , in what manner two differing simple apprehensions , do become ioyned to one an other : and we shall find , that they are not tyed together like seuerall distinct thinges in one bundle , or like stones in a heape , where all that are cōprised vnder one multitude , are yet circumscribed within their owne limits , and thereby are wholy distinguished from each other ; but that they are as it were grafted vpon one stocke ; which being common to both , giueth the same life to both ; and so becoming one with each of them , maketh them be one and the same thing betweene themselues . And this is the notion of Being or Existence , in the subiect we speake of : which ( as we haue already shewed ) is the Basis and foundation of all other apprehensions ; and by being common and indifferent to all , is the fittest glew to vnite those that are capable of such coniunction : and accordingly we see , that most of our speech runneth vpon this straine , that this is that , or doth that ( which is as much to say as is doing that ) that Socrates is a man , or that Socrates runneth , ( which signifyeth , is running ) and the like : and since our speech proceedeth from the conceptions of our mind ; it is cleare , that as the wordes which expresse Being or Existence , do ioyne together the other wordes that we vse , ( or at least , the greatest part of them ) so likewise in our mind the apprehension of Being , is the glew that ioyneth our apprehensions corresponding to our wordes . 2 All which will appeare to be said with great reason , if we reflect vpon it ; for when diuerse apprehensions may be thus ioyned together , it is indeed , that one and the same thing affecting vs seuerall wayes and under different considerations ; those different impressions do begett different apprehensions in vs : and so , till we examine the matter , euery one of them seemeth to be a different thing : but when we trace these streames vp to the fountaine head , we discerne that all of them do belong to one and the same thing ; and that by being in that thing , they are among themselues the very same thing , howeuer they affect vs variously ; and therefore may truly be said to be one , as indeed they are : and consequently , nothing is more fitt to ioyne together in our mind those different apprehensions , then the apprehension of Being ; which maketh vs apprehend as one thing , those notions which really , and in the thing it selfe , are but one , as we haue often touched , both in the former Treatise , and lately in this : for this is the way to ioyne thinges in the mind intelligently , and according to the proper nature of the mind ; which receiuing impressions from thinges existent , ought to consider those impressions as they flow from the very thinges , and not as they are in the mind it selfe ; and by mediation of those impressions , must take a suruay of the thinges themselues ; and not stay at the intellectuall impressions they make in her : and consequently , must apprehend those thinges to be one in themselues , ( although in vs they be not so ) according to the course of our originall and legitimate apprehensions of thinges ; which is , as they are existent ; that is , as they are in their owne nature , and in themselues ; and not according to the discourses and secondary apprehensions we make of the images we find of them in our mind . And thus thinges are rightly ioyned by apprehension ; without caution in which particular , we shall runne into great errors in our discourse : for if we be not very carefull herein , we are apt to mistake the vse of the impressions we receiue from thinges , and to ground our iudgements concerning them , according to what we find of them in our mind , and not according to what they are in themselues : which two seuerall considerations , haue quite different faces ; although ( it is true ) those impressions are made by the thinges , and are the only meanes by which we may rightly iudge of them : prouided , that we consider them as they are in the thinges , and not as they are in vs. Now this coniunction of apprehensions , by the mediation and the glew of Being , is the most naturall and fitting , not only in regard of the thinges , but euen in regard of vs : for ( as we haue already shewed ) it is of all others the most common and vniuersall , the most simple or vncomposed , and the most naturall and deepest rooted in man : out of all which , it is euident , that this vnion of apprehensions by the meanes of Being , is in truth an Identification of them : for Vnity being a negation of multiplicity , it followeth , that what is one , is the same : and this identification is truly and naturally expressed by saying , that the one is the other . But insisting a litle further vpon this consideration , 3 how different apprehensions become ioyned and vnited together , by the notion of Being ; we may obserue that this happeneth , not only to two single ones , but to more ; according as more then two , may belong vnto one thing : and it may so fall out , that more then one , be on eyther side the common ligament . Thus when we say , A Man is a discoursiue creature ; or a Rationall soule , is an immortall substance , the two apprehensions , of discoursiue , and of creature , are ioyned together in a third of Man , by the tye of one Being : and the two apprehensions of Immortall , and of Substance , are vnited to the two others of Rationall and of Soule , likewise by the ligament of one single Being . Euident it is then , that the extremes are vni●ed by one Being : but how the two apprehensions that are ranked together on the same side of the ligament ( as in our former examples , the apprehensions of discoursiue and of creature , of rationall and of Soule , of Immortall and of substance ) are betweene themselues ioyned to one an other , is not so easy to expresse . It is cleare , that it is not done by meere conglobation ; for we may obserue , that they do belong , or are apprehended to belong , vnto the same thing ; and the very wordes that expresse them , do intimate so much , by one of them being an adiectiue ; which sheweth , they are not two thinges ; for if they were , they would require two substantiues to describe them : and consequently it followeth that one of them must needes appertaine to the other : and so both of them make but one thing . And there is no doubt , but in the inward apprehension , there is a variety correspondent to the variety of wordes which expresse it ; since all variety of wordes that is made by intention , resulteth out of some such variety of apprehensions . Therefore , since the wordes do import , that the thinges haue a dependance the one of the other , we can not doubt , but that our apprehensions haue so too : which will be conceiued best , by looking into the act of our mind , when it frameth such variety of apprehensions belonging to one thing , correspondent to the variety in wordes of an adiectiue glewed vnto his substantiue ; and attending heedfully to what we meane , when we speake so . The Hebrewes do expresse this vnion , or comprising of two different apprehensions vnder one notion , by putting in the genitiue case , the word which expresseth one of them , ( much like the rule in Lillies grammar , that when two substantiues come together , if they belong to the same thing , the one is putt in the genitiue case . ) As when in the scripture we meete with these wordes , the iudge of vniustice , the spence of wickednesse , the man of sinne , or of death ; which in our phrase of speaking , do signify an vniust iudge , a wicked spence , and a sinnefull or dead man. In which it is euident , that as well the manner of vnderstanding , as of speaking , taketh each paire of these notions to belong vnto one thing ; that is , to haue both of them , one and the same Existence , although there interuene not the formall expression of their being one . Thus we see , how one Being serueth two different wayes to ioyne and vnite seuerall apprehensions : and if we will examine all the negotiations of our vnderstanding , we shall hardly find any notions so farre distant , but may be brought together , eyther by the one of these wayes , or by the other . 4 But this composition and ioyning of seuerall apprehensions by the glew of Being , is not sufficient to make vs deeme a thing to be really such , as their vnion painteth in the mind , or as the wordes so tyed together do expresse in speach . Well may it cause vs to thinke of the thing ; but to thinke , or to deeme it such an one ( which word of deeming , we shall be obliged henceforward to vse frequently , because the word thinking is subiect to equiuocation ) requireth the addition of something more , then barely this composition of apprehensions ; which vnlesse they be kept straight by some leuell , may as well swarue from the subiect , as make a true picture of it . Here then we are to examine , what it is that maketh vs thinke any thing to be such as we apprehend it : this we are sure of , that when we do so , our actions which proceede vpon reason , and which haue relation to that thing , are gouerned and steered in euery circumstance , iust as if the thing were truly so : as for example , if a man do really deeme the weather to be cold , or that his body is distempered , he putteth on warmer clothes , or taketh physike ; although peraduenture he is mistaken in both : for his deeming them to be so , maketh him demeane himselfe in such sort , as if really they were so . It is then euident , that by such thinking or deeming , the nature conceiued , is made an actiue principle in vs : vnto which if we adde , that all the knowledge we haue of our soule , is no more , but that it is an actiue force in vs , it seemeth , that a thing , by hauing apprehensions made of it in our mind , and by being really thought to be agreable to such apprehensions , becometh ( as it were ) a part or affection of our soule , and one thing with it . And this peraduenture is the cause , why an vnderstanding man can not easily leaue an opinion once deepely rooted in him ; but doth wrestle and striue against all arguments that would force him from it , as if a part of his soule or vnderstanding were to be torne from him : in such manner as a beast will cry and struggle to saue his body , from hauing any of his limbes disioynted or pulled in pieces . 5 But this obseruing the effect which followeth of our deeming a thing to be thus or so , is not sufficient to informe vs , what it is that causeth that deeming . We must therefore take the matter a litle higher , and looke into its immediate principles : and there we shall find , that it is the knowing of what we say to be true , and the assurance , that the thinges are as we deeme them , which quieteth our soule , and maketh it consent vnto them , and proceede to action vpon that consent . Now this knowledge , is the most eminent part of deeming ; and of all our acquisitions , is the most inseparable from vs : and indeed in rigour , it is absolutely inseparable by direct meanes ; howeuer peraduenture by indirect meanes it may be seperated . Let vs then consider how we attaine vnto it , and how sometimes we faile in the purchase of it ; and what degrees of assurance or of probability there are betweene it and errour . To this intent , we may obserue that the greatest assurance , and the most eminent knowledge we can haue of any thing , is of such Propositions , as in the schooles are called Identicall ; as if one should say , Iohn is Iohn , or a man is a man : for the truth of these propositions is so euident and cleare , as it is impossible any man should doubt of them , if he vnderstand what he saith : and if we should meete with one that were not satisfyed of the verity of them , we would not go about to proue them to him , but would only apply ourselues to make him reflect vpon the wordes he speaketh , without vsing any further industry to gaine his assent therevnto : which is a manifest signe , that in such propositions , the apprehending or vnderstanding them , is the same thing as to know them and to consent vnto them : or at the least , that they are so necessarily conioyned , as the one followeth immediately out of the other , without needing any other causes to promote this effect , more then that a man be disposed , and willing to see the truth : so as we may conclude , that to vnderstand a proposition which openly carrieth its euidence with it , is to knew it . And by the same reason , although the euidence of a proposition , should not at the first sight be presently obuious vnto vs , yet with vnfolding and explicating of it , we come at length to discerne it ; then likewise the apprehending of it , is the knowing of it . We must therefore enquire , what it is that causeth this euidence : and to that purpose , reflecting vpon those instances we haue giuen of Identicall propositions , we may in them obserue , that euidence ariseth out of the plaine Identification of the extremes that are affirmed of one an other ; so that , in what proposition soeuer , the Identification of the extremes is plaine , the truth of it is euident vnto vs , and our minde is satisfyed and at quiet ; as being assured that it knoweth it to be so as the wordes say it . Now all affirmatiue propositions do by the forme of them import an Identification of their extremes , ( for they all agree in saying This is that ) yet they are not all alike in the euidence of their Identification : for in some it sheweth it selfe plainely , without needing any further helpe to discouer it ; and those are without any more adoe knowne of themselues , as such Identicall sayings , we euen now gaue for examples : others require a iourney somewhat further about to shew their Identification ; which if it be not so hidden , but that it may in the end be discouered and brought to light , as soone as that is done , the knowledge settled by them in the soule , is certaine and satisfactory as well as the other : but if it be so obscure , that we can not display the Identification of it , then our mind suspendeth his assent , and is vnquiet about it , and doubteth of the truth of it : in some propositions , whiles he searcheth and enquireth after the Identification of their extremes ; peraduenture he discerneth , that it is impossible there should be any betweene them ; and then on the other side , he is satisfyed of the falsity of them : for if a proposition be affirmatiue , it must necessarily be a false one , if there be no Identification betweene the extremes of it . By this discourse , we haue found two sortes of propositions , which begett knowledge in vs. The one , where the Identification of the extremes , is of it selfe so manifest , that when they are but explicated , it needeth no further proofe . The other , where though in truth they be Identified , yet the Identification appeareth not so cleare , but that some discourse is required to satisfy the vnderstanding therein . Of the first kind , are such propositions as do make one of the extremes the definition of the other whereof it is affirmed : as when we say , a man is a reasonable creature ; which is so euident , if we vnderstand what is meaned by a Man , and what by a reasonable creature , as it needeth no further proofe to make vs know it : and knowledge is begotten in vs , not only by a perfect Identification of the extremes , but as well by an imperfect one : as when what is said of an other , is but part of its definition ; for example , if one should say , a man is a creature , no body that knoweth him to be a rationall creature , ( which is his complete definition ) could doubt of his being a creature ; because that the being a creature , is partly identifyed to being a rationall creature . In like manner , this obuious euidence of Identification , appeareth as well where a complete diuision of a thing is affirmed of the other extreme , as where that affirmation is made by the totall or partiall definition of it : as when we say , number is euen or odde : an enuntiation is true or false , and the like : where , because what is said , compriseth the differences of the thing whereof it is said , it is plaine that one of them must needes be that whereof we speake . Peraduenture some may expect , that we should giue Identicall propositions ( among others ) for examples of this plaine euidence : but because they bring no acquisition of new knowledge vnto the soule , ( the doing of which , and the reflecting vpon the manner , is the scope of this Chapter ) I lett them passe without any further mention , vpon this occasion hauing produced them once before , only to shew by an vndenyable example , what it is that maketh our soule consent vnto an enuntiation , and how knowledge is begotten in her , that we might afterwardes apply the force of it to other propositions . Lett vs therefore proceed to the second sort of propositions , which require some discourse , to proue the Identification of their extremes . Now the scope of such discourse is , by comparing them vnto some other third thing , to shew their Identification between themselues ; for it sheweth , that each of them a part is identifyed with that new subiect it bringeth in : and then our vnderstanding is satisfyed of ther identity , and our soule is secure of that knowledge it thus acquireth , as well as it is of that which resulteth out of those propositions , which beare their euidence in their first aspect . This negotiation of the vnderstanding to discouer the truth of propositions , when it is somewhat hidden , ( which we call discourse ) as it is one of the chiefest and noblest actions of the soule , so doth it challenge a very heedefull inspection into it : and therefore we will allow it a peculiar Chapter by it selfe , to explicate the nature and particularities of it . But this litle we now haue said concerning it , is sufficient for this place ; where all we ayme at is to proue ( and I conceiue we haue done it very fully ) that when Identity betweene two or more thinges , presenteth it selfe to our vnderstanding , it maketh and forceth knowledge in our soule . Whence it is manifest , that the same power or soule , which in a single apprehension is possessed with the Entity or Vnity of it , is that very power or soule , which applyed to an Enunciation , knoweth or deemeth ; since knowing is nothing else , but the apprehending of manifest Identity in the extremes of a proposition , or an effect immediately consequent out of it , in the soule that applyeth it selfe to apprehend that Identity . Which apprehension is made , eyther by the force of the extremes , applyed immediately to one an other , or else by the application of them to some other thing : which peraduenture may require yet a further application vnto new apprehensions , to make the Identity betweene the first extremes appeare euidently . Now , 6 as when Identity truly appeareth , it maketh euidence to our vnderstanding , and begetteth assured knowledge in our soule ; so , when there is only an apparent Identity , but not a reall one , it happeneth that the vnderstanding is quieted without euidence ; and our soule is fraught with a wrong or slight beliefe , insteed of certaine knowledge : as for example , it is for the most part true , that what wise men affirme , is so as they say ; but because wise men are but men ( and consequently not infaillible ) it may happen that in some one thing , the wisest men that are may misse , though in most and generally speaking , they hitt right . Now if any body in a particular occasion , should ( without examining the matter ) take this propositiō rigorously and peremptorily , that what wise men affirme is true ; and should there vpon subsume with euidence , that wise men say such a particular thing , and should there vpon proceede to beleeue it ; in this case he may be deceiued , because the first proposition is not verily , but only seemingly euident . And this is the manner how that kind of deeming , which is eyther opposed , or inferiour to knowledge , is bred in vs : to witt , when eyther through temerity , in such cases where we may , and it is iust we should examine all particulars so carefully , that no equiuocation or mistake in any part of them , be admitted to passe vpon vs for a truth , and yet we do not : or else , through the limitednesse and imperfection of our nature , when the minutenesse and variety of petty circumstances in a businesse is such , as we can nor enter into an exact examination of all that belongeth to that matter , ( for if we should exactly discusse euery slight particular , we should neuer gett through any thing of moment ) we settle our vnderstanding vpon groundes , that are not sufficient to moue and determine it . Now in some of these cases , ( and particularly in the later ) it may happen , that the vnderstanding it selfe is aware , that it neyther hath discouered , nor can discouer euidence enough , to settle its assent with absolute assurance : and then it iudgeth the beliefe it affordeth vnto such a proposition , to be but probable ; and insteed of knowledge , hath but opinion concerning it . Which opinion appeareth to it more or lesse probable , according as the motiues it relyeth on , are stronger or weaker . 7 There remaineth yet an other kind of deeming for vs to speake of ; which though it euer faile of euidence , yet sometimes it is better then opinion , for sometimes it bringeth certitude with it . This we call faith ; and it is bred in this sort : when we meete with a man , who knoweth something which we do not , if withall we be persuaded that he doth not , nor will not tell a lye ; we then beleeue what he saith of that thing to be true : now according to the persuasion we haue of his knowledge and veracity , our beliefe is strong , or mingled with doubt : so that if we haue absolute assurance and certainety , that he knoweth the truth and will not lye , then we may be assured , that the faith which we yield to what he sayth , is certaine as well as euident knowledge is certaine , and admitteth no comparison with opinion , be it neuer so probable : but so it may happen , that we may be certainely assured that a man doth know the truth of what he speaketh of , and that he will not lye in reporting it to vs : for seeing no man is wicked without a cause ; and that to tell a lye in a serious matter , is a great wickednesse ; if once we come to be certaine that he hath no cause , ( as it may fall out we may ) then it followeth , that we are assured of the thing which he reporteth to vs. Yet still such faith falleth short of the euidence of knowledge in this regard , that its euidence sticketh one degree on this side the thing it selfe : and at the push , in such a case we see but with an others eyes ; and consequently , if any opposition do arise against our thought thereabout , it is not the beames , and light of the thing it selfe , which strengthen vs against such opposition , but the goodnesse of the party vpon whom we rely . 8 Before I go any further , I must needes remember one thing , that our Masters teach vs : which is , that truth and falsehood are first found in sayings or Enuntiations ; and that although single apprehensions are in our mind before these iudgements , yet are they not true or false themselues , nor is the vnderstanding so by them . To comprehend the reason of this maxime , lett vs consider what truth and falsehood are : surely truth is nothing else , but the confirmity of our vnderstanding , with the thinges that make impression vpon it : and consequently , falsehood is a disagreeing betweene our mind and those thinges : if the existence which the thinges haue in vs , be agreeable to the Existence they haue in themselues ; then our vnderstanding is true ; otherwise it is false . Now the naturall perfection of our Soule or vnderstanding , is to be fraught with the rest of the whole world , that is to haue the knowledge of all thinges that are ; the knowledge of their essences , of their natures , of their proprieties , of their operations , and of whatsoeuer else belongeth to them all in generall , and to euery one of them in particular : but our soule can not be stored or fraught with any thing , by other meanes then by her assent or deeming : wherevpon it followeth , that she can not haue her perfection , vntill her deemings or iudgements be perfect ; which is , that they be agreeable vnto the thinges in the world : when they are so , then are they true . And this is the reason why truth is the ayme and perfection of the soule . Now then , truth residing only in the assents and iudgements of the soule , ( which are the trafficke whereby she enricheth her selfe with the rest of the world ) and they being framed by her discerning an identity betweene two thinges ; which she expresseth by affirming one of them of the other : it followeth , that nothing can be true or false , but where there is a composition of two extremes , made by the ones being affirmed of the other ; which is done only in Enuntiations or iudgements : whiles single apprehensions assent to nothing , and therefore settle no knowledge in the soule ; and consequently are not capable of verity or falsity , but are like pictures made at fansy , some one of which may happen to be like some Person , but can not be said to be the picture of him , because it was not drawne from him : so these bare apprehensions , because there is not in the man vnion of the soule to the outward world , or to the Existence which actuateth its obiect , therefore they make not the soule to be the image of the thinges existent : but the iudgement , which still taketh a thing existent , or as existent , in the subiect of the proposition , draweth its picture from the thing it selfe : and therefore it maketh the soule to be well or ill painted , in respect of the thing that is true or false . And this is the reason , why in one sense doubtfull propositions , which the vnderstanding ( not being yet resolued ) maketh inquiringly to informe it selfe of the truth of them , can not be said to be true or false ; for all that while , the soule yieldeth no assent vnto them , eyther one way or other ; yet in an other sense they may , which is , taking them as subiects that the vnderstanding determineth vnto it selfe to treate of : for there being two extremes in them , and the proposition consisting in this , whether these extremes be identifyed or no , it followeth , that since one part must of necessity be , such a proposition spoken at randome , or written by chance without designe , is of necessity eyther true or false ; according as the extremes of it , are or are not one thing . 9 There occurreth no more vnto my consideration to be said in this place , concerning the assents and iudgements of the mind : vnlesse it be , to explicate in a word or two , the seuerall qualities of them , which are found in seueral Persons ; and to point at the reason why they are called by those names , which they are vniuersally knowne by . To which purpose we may obserue , that iudgement or deeming , being a quieting of the mind , it followeth that the mind must needes be in disquiet and at vnrest , before it cometh to iudge : so that we may conclude , that iudgement or thinking , is a good attained by a former motion . Now according to the quality of this motion , the iudgement or assent , is qualifyed and denominated . We must therefore consider what belongeth to motion ; which when we haue done , we shall in iudgements find something proportionable therevnto . We know there is a beginning and an ending in motion ; and that there are partes by which it is drawne out in length : all which must be particularly considered , in our comparing of motions vnto iudgemēts . Now then , as he that would know precisely the nature of any motion , must not beginne his suruay of it , after it hath beene some time in fluxe ; nor must giue ouer his obseruing it , before it haue arriued vnto its vtmost periode ; but ought to carry his attention along from its first origine , and passe with it through all its partes , vntill it ceasing , giue him leaue to do so too ( for otherwise , it may happen that the course of it be differing in those partes he hath not obserued , from those that he hath , and accordingly , the picture he shall make of it by that imperfect s●n●tling , will proue an erroneous one ; ) so in like manner , when a man is to make a iudgement of any matter in question , to giue a good account of it , he must beginne at the roote , and follow successiuely all the branches it diuideth it selfe into , and driue euery one of them to their vtmost extremity and periode : and according as in iudging he beheaueth himselfe well or ill , in the seuerall circumstances that are proportionable to the beginning , ending , and partes of motion ; so his iudgement is qualifyed with the names of seuerall vertues agreeing therevnto , or of their opposite defects . If he beginne his considerations very lowe , and from the very bottome and roote of the affaire , which is from the first and all comprehending principles of the question , and proceede on orderly taking all before him ; his iudgement is accounted deepe , profound , and solide : for he that casteth so farre , as to leaue behind him no part of the matter he is inquiring about , and then driueth his course steadily and smoothly forwardes , without any leapes ouer rugged passages , or interruptions , or loose breaches ; must of necessity make a well grounded iudgement ; and such an one , as can not easily be ouerthrowne , or he be easily remoued from it . And this is indeede the full reason , of what a litle aboue we only glanced att : namely , why vnderstanding men are vsually accounted obstinate in their tenets , and are hard to be remoued from their opinions once settled in their minds : for when other men oppose them , they vrge nothing ( for the most part ) against these iuditious mens resolutions or beliefes , but what they haue already throughly foreseene : but these on the other side , do see a great deale , that their opposers reach not vnto ; so that notwithstanding all such opposition , they continue still vnshaken in their iudgements : for which , the others which see not as much as they , do thinke them obstinate , and not ledde by reason , because they follow not that short reason , beyond which themselues can not reach . The contrary vice to this , is called a slight iudgement : and consisteth herein , that a man out of a few , and an insufficient number of circumstances , resolueth the whole case : which temerity and short sightednesse of iudgement , is significantly taxed in our English prouerbe , that a fooles bolt is soone shott . 10 Thus much for the beginning of a iudgement : the next consideration may be concerning the end of it ; in regard whereof , if it reach to the vtmost extent and periode of what is considerable in a hard question proposed , it gaineth the title of sharpe , or of subtile , and acute ; for the hardnenesse of the matter that perplexeth ones iudgement , consisteth in the inuolution of thinges , which looked vpon in grosse , do seeme to haue no distinction or opposition among themselues ; and yet are in truth of very different and contrary natures . Now a good iudgement diuideth and cutteth through them , and allotteth vnto euery particular thing its proper limits and boundes : wherefore , as in corporeall substances , the vertue of diuiding is sharpenesse and edge , by translation from thence , such a iudgement as pierceth neately and smartly betweene contradictories that lye close together , is called sharpe and acute . In like manner , subtility is a vertue , whereby a liquor or other body searcheth euery litle hole and part of what it worketh vpon , till it gett through it ; and from thence , it is vsed in iudgements to signify the same : whose opposite vice is called dullenesse . In the last place we are to examine , 11 what proportion a iudgement holdeth with the partes of motion : in these , two thinges are to be considered , namely the quantity or multitude of those partes , and the order of them . As for the quantity in a motion , it belongeth eyther to long or short , or to quicke and slow : now , where the beginning and ending are already knowne and determined , and consequently where the length is determined , and dependeth not at all of the iudge to alter it , ( for he must take it as the matter giueth it ) there a iudgement can acquire no denomination of perfection or deficiency , from length or from shortnesse ; for they belong originally to the matter of the iudgement ; and the iudgement must accordingly fitt it selfe to that ; and therefore is lyable neyther to commendations nor to reproach , for being long or short : it remaineth then , that the vertue is iudging answerable to the quantity of motion , must consist in quickenesse and celerity ; and the contrary vice , in slownesse and heauynesse . As for order in the seuerall partes of motion , we know that if they be well ordered , they are distinct and easily discernable . Which vertue , in our subiect , is called cleerenesse of iudgement ; as the contrary vice is confusion . THE THIRD CHAPTER . Of Discoursing . 1 IN the last Chapter we haue shewed , how two apprehensions ioyned together do make a iudgement : now in this our first employment will be , to shew how three of these thoughts or iudgements , well chosen and duely ordered , do compose the first and most simple of perfect discourses ; which Logitians call a syllogisme : whose end and effect is to gaine the knowledge of something , before hidden and vnknowne . The meanes whereby this is compassed , is thus . By the two first iudgements , we ioyne the extremes of the proposition we desire to know , vnto some third thing ; and then , by seeing that they both are one third thing , and that one can be but one , we come to discerne , that truly one of them is the other ; which before we saw not : so that , the identity which first made an identicall proposition be knowne and agreed vnto , and afterwardes caused the like assent to be yielded vnto those maximes , whose identification presently shewed it selfe , now by a little circuit and bringing in of a third terme , maketh the two first ( whose identification was hidden and obscure , whiles we looked vpon the termes themselues ) appeare to be in very truth but one thing . 2 The various mingling and disposing of these three termes in the two first propositions , begetteth a variety in the syllogismes that are composed of them : and it consisteth in this , that the assumed terme vnto which the other two are interchangeably ioyned , is eyther said of them , or they are said of it : and from hence spring three different kindes of syllogismes ; for eyther the assumed or middle terme , is said of both the other two ; or both they are said of it ; or it is said of one of them , and the other is said of it : neyther is there any deeper mystery then this , in the three figures , our great Clerkes talke so much of : which being brought into rules , to helpe our memory in the ready vse of this transposition of the termes ; if we spinne our thoughts vpon them into ouer small thriddes , and thereof weaue too intricate webbes ( meane while not reflecting vpon the solide ground within ourselues , where on these rules are built , not considering the true end why ; ) we may spend our time in triuiall and vselesse subtilities : and at length , confound and misapply the right vse of our naturall discourse , with a multitude of precepts drawne from artificiall logike . But to returne to our matter in hand ; vnder this primary threefold variety , is an other of greater extent , growing out of the diuers composition of the three termes , as they are qualifyed by affirmation or negation , and by vniuersality or particularity : for that vnity , which the two termes , whose identification is enquired after , must haue by being ioyned with the third , becometh much varied by such diuers application : and from hence shooteth vp that multitude of kindes of syllogismes , which our Logitians call moodes . All which I haue thus particularly expressed , to the end we may obserue how this great variety hangeth vpon the sole string of identity . Now these Syllogismes , 3 being as it were interlaced and wouen one within an other , ( so that many of them do make a long chaine , whereof each of them is a linke ) do breede , or rather are all the variety of mans life : they are the stepps by which we walke in all our conuersations and in all our businesses : man as he is man , doth nothing else but weaue such chaines : whatsoeuer he doth , swaruing from this worke , he doth as deficient from the nature of man : and if he do ought beyond this , by breaking out into diuers sortes of exteriour actions , he findeth neuerthelesse in this linked sequele of simple discourses , the art , the cause , the rule , the boundes , and the modell of it . Lett vs take a summary view of the vast extent of it , and in what an immēse Ocean one may securely sayle , by that neuer varying compasse , when the needle is rightly touched , and fitted to a well moulded boxe ; making still new discoueries of regions , farre out of the sight and beliefe of them , who stand vpon the hither shore . Humane operations are comprised vnder the two generall heades of knowledge and of action : if we looke but in grosse , vpon what an infinity of diuisions these branch themselues into , we shall become giddy , our braines will turne , our eyes will grow weary and dimme , with ayming only att a suddaine and rouing measure of the most conspicuous among them , in the way of knowledge . We see what mighty workes men haue extended their labours vnto ; not only by wild discourses , of which huge volumes are cōposed , but euen in the rigorous methode of Geometry , Arithmetike , and Algebra ; in which , an Euclide , an Apollonius , an Archimedes , a Diophantus , and their followers , haue reached such admirable heights , and haue wound vp such vast bottomes , sometimes shewing by effects , that the thing proposed must needes be as they haue sett downe , and can not possibly be any otherwise ; otherwhiles , appaying the vnderstanding ( which is neuer truly at rest , till it hath found the causes of the effects it seeth ) by exposing how it cometh to be : so that the reader calling to mind , how such a thing was taught him before , and now finding an other vnexpectedly conuinced vpon him , easily seeth that these two put together , do make and force that third to be , whereof he was before in admiration how it could be effected : which two wayes of discourse , are ordinarily knowne by the names of Demonstrations ; the one called a Priori , the other a Posteriori . Now if we looke into the extent of the deductions out of these , we shall find no end . In the heauēs , we may perceiue Astronomy measuring whatsoeuer we can imagine ; and ordering those glorious lights , which our Creator hath hanged out for vs ; and shewing them their wayes , and pricking out their pathes , and prescribing them ( for as many ages as he pleaseth before hand ) the various motions they may not swarue from in the least circumstance . Nor want there sublime soules , that tell vs what mettall they are made of , what figures they haue , vpon what pillars they are fixed , and vpon what gimals they moue and perform● their various periodes : wittnesse that excellent and admirable worke , I haue so often mentioned in my former Treatise . If we looke vpon the earth , we shall meete with those , that will tell vs how thicke it is , and how much roome it taketh vp : they will shew vs how men and beastes are hanged vnto it by the heeles ; how the water and ayre do couer it ; what force and power fire hath vpon them all ; what working is in the depths of it ; and of what composition the maine body of it is framed : where neyther our eyes can reach , nor any of our senses can send its messengers to gather and bring back any relations of it . Yet are not our Masters contented with all this : the whole world of bodies is not enough to satisfy them : the knowledge of all corporeall thinges , and of this vast machine of heauen and earth , with all that they enclose , can not quench the vnlimited thirst of a noble minde , once sett on fire with the beauty and loue of truth . Aestuat infoelix , angusto limite mundi , Vt Gyarae clausus scopulis , paruâque seripho . But such heroike spirits , cast their subtile nettes into an other world , after the winged inhabitans of the heauens ; and find meanes to bring them also into account , and to serue them ( how imperceptible soeuer they be to the senses ) as daynties at the soules table . They enquire after a maker of the world we see , and are ourselues a maine part of ; and hauing found him , they conclude him ( o●t of the force of contradiction ) to be aeternall , infinite , omnipotent , omniscient , immutable , and a thousand other admirable qualities they determine of him . They search after his tooles and instruments , wherewith he built this vast and admirable pallace , and seeke to grow acquainted with the officiers and stewardes , that vnder him gouerne this orderly and numerous family . They find them to be inuisible creatures , exalted aboue vs more then we can estimate , yet infinitely further short of their and our maker , then we are of them . If this do occasion them , to cast their thoughts vpon man himselfe , they find a nature in him ( it is true ) much inferiour to these admirable Intelligences , yet such an one , as they hope may one day arriue vnto the likenesse of them : and that euen at the present , is of so noble a moulde , as nothing is too bigge for it to faddome , nor any thing too small for it to discerne . Thus we see knowledge hath no limits ; nothing escapeth the toyles of science ; all that euer was , that is , or can euer be , is by them circled in : their extent is so vast , that our very thoughts and ambitiōs are too weake and too poore to hope for , or to ayme at what by them may be cōpassed . And if any man , that is not invred to raise his thoughts aboue the pitch of the outward obiects he cōuerseth dayly with , should suspect that what I haue now said , is rather like the longing dreames of passionate louers , whose desires feede them with impossibilities , then that it is any reall truth ; or should imagine that it is but a poetike Idea of science , that neuer was or will be in act : or if any other , that hath his discoursing faculty vitiated and peruerted , by hauing beene imbued in the schooles with vnsound and vmbratile principles , should persuade himselfe , that howsoeuer the pretenders vnto learning and science , may talke loude of all thinges , and make a noise with scholastike termes , and persuade their ignorant hearers that they speake and vnfould deepe mysteries , yet in very truth , nothing at all can be knowne : I shall beseech them both , to suspend their coniectures or beliefes herein , and to reserue their censure of me , whether or no I haue strained too farre , vntill the learned author of the Dialogues of the world , haue enriched it with the worke he hath composed of Metaphysikes : in which , going orderly and rigorously by continued propositions , in such sort as Mathematicians demonstrate their vndertakinges , he hath left no scope for wrangling braines to make the least cauill against his doctrine : and casting his sharpe sighted thoughts ouer the whole extent of nature , and driuing them vp to the Almighty Authour of it , he hath left nothing out of the verge of those rules , and all comprehending principles he giueth of true science . And then I doubt not , but they will througly absolue me frō hauing vsed my amplification , in ayming at the reach of this allgrasping power . For my part , the best expression that I am able to make of this admirable piece , I must borrow from witty Galileus , when he speaketh of Archimedes his long missed booke of glasses ; and professe , that hauing some of the Elements or bookes of it entrusted in my handes by the Authour , I read them ouer with extreme amazement , as well as delight , for the wonderfull subtility , and solidenesse of them . Thus much for knowledge . 4 Now lett vs cast an eye vpon humane actions . All that we do ( if we do it as we should do , and like men ) is gouerned and steired by two sortes of qualities : the one of which , we call Artes : the other Prudences . An art , is a collection of generall rules , comprehending some one subiect , vpon which we often worke . The matters we worke vpon ( out of which the particular subiects of artes do spring ) are of three kindes : our selues , our neighbours , an such dumbe or in sensible thinges , as compose the rest of the world . Our actions vpon our selues , are the highest and the noblest of all the rest , and those by which we liue and worke as men : or to expresse my selfe better , they are those by which we perfect that part of vs , which maketh vs men , and by which we direct and leuell all we do , according to the rule of reason ; not suffering our actions to swarue from what she dictateth vnto vs. This is done , by multiplying and heightning the thoughts of those thinges , which maintaine vs in reason ; whether the motiues be morall , as the examples of worthy persons , and the precepts and persuasions of wise men , and the like ; or whether they be naturall , as the consideration of the sweete and contented life , which vertue giueth ve here , by good conuersation , honour , profit , quiet , pleasure , and what else soeuer groweth out of so excellent a roote : as also , of the beatitude and happy state it bringeth vs to in the next ; and of the contrary effects which spring from vice . Againe , by obseruing the motiues and wayes of our passions and animall desires , we learne how to preuent them ; how to terrify them ; and how to weare them gently away by litle and litle , through sometimes giuing them diuersions , through otherwhiles restraining them with moderation , and through oftentimes cutting of the occasions , and abridging them of their naturall encreasings . All these thinges are brought into art and rule ; whose lessons , were men but as carefull and industrious to studie , as they are to become Masters in vaine and triuial thinges , they would enioy happy lifes . 5 In the next place , we are to consider the actions whereby we worke vpon our neighbours . They are chiefely gouuernement and negotiation : both which are of one kind ; and haue but this difference , that the one is done in common , the other is performed in particular . The meanes by which we command , are rewards and punishments ; which who hath in his handes , may assuredly by wise vsing them , bring to passe whatsoeuer he hath a mind vnto . Vpon occasion of mentioning these two powerfull motiues , which haue so maine an influence in mens actions , we may note by the way , that many of them , and that worke most forcibly vpon mens mindes , are thinges whose subsistence we know not where to find ; as honour , praise , glory , command , singularity , eminency , shame , infamy , subiection , reproach , and the like : vnto any of which , none of our senses can reach ; and yet they gouerne mans life , in a manner wholy and perfectly . In negotiation , we propose to single men their owne interests and profits ; not such as the proposer can , or will effect ; but such as are likely to arise out of the action we endeauour to draw him vnto with whom we treate . In both these , the vsuall labour is , to make our neighbours willing to leaue some present good , in hope of a greater to come ; or to be content to vndergoe some present harme , for feare of a greater to ensue . The generall instrument which they vse , is discoursing , whose vertue consisteth partly in our owne mind , and partly in deliuering our mind to others : for first we must know what we should say , and next in what manner we should say it . 6 The art which directeth our owne minde , and teacheth vs what to say , is Logike : whose partes are two ; according as the affaires falling into discourse , are likewise of a twofold nature : the one instructeth vs how to manage and order our reason , when it dealeth with such subiects as we may attaine to certainety in . And here the rules of Demonstration take place ; teaching vs to define , to diuide , and to cōclude . The other instructeth vs how to behaue ourselues , when we meete with such subiects , as a good and probable guesse is the farthest we can reach vnto towardes the knowledge of them : and for these , the Topicall part of Logike serueth ; the which , taking a view of all the accidents belonging to any thing propounded , sheweth how to draw probabilities from euery one of them . Our discoursing to others , 7 is eyther to open our mindes barely vnto them ; or to persuade them of somewhat ourselues beleeue ; or to winne them to somewhat we would haue them do . For the bare deliuery of our mindes to others , we haue Grammar ; the scope of which art , consisteth first , in teaching vs to deliuer our conceptions plainely and clearely , ( which is the maine intent of speaking ) next , in making , our discourse be succinct and briefe , ( which is the measure of our speaking , both for ourselues and others ; ) and lastly , in sorting our wordes , so as what we say , may be accompanied with sweetnesse ; both in commō , in regard of the eare , by auoyding such harsh soundes as may offend it ; and in particular , in regard of the custome of the language wherein we speake , and of the persons to whom we speake . The art whereby we may persuade others , 8 and winne them to assent vnto what we would haue them , is Rhetorike . Her rules instruct vs how to dispose and order with best aduantage , in regard of the Auditors disposition , both the reasons which Logike affordeth vs , and the wordes which Grammar storeth vs with : as also , how to giue life and motion to what we say , by our action and gesture ; that so we may persuade our Auditory , such passions raigne in vs , as we seeke to stirre vp in them : for as we may obserue , that one who yawneth , maketh an other likewise yawne ; and as our seeing others laugh , prouoketh laughing also in vs ( the reasons whereof we haue touched in the former Treatise ; ) after the same manner , what passion soeuer we exhibite in ourselues , the same stealeth insensibly vpon those we speake vnto ; whiles their mind attending to the wordes they heare , is not a ware of the subtile spirits motions , that by a kind of contagion rise and swell in their hartes : according to which naturall inclination in all men , the Master of Poets and excellent obseruer of mens humours said passing well : Si vis me flere , dolendum est Primùm ipsi tibi . Hence grow those encreases by metaphores , hyperboles , and other tropes and figures : hence those feruors by interrogations , exclamations , apostrophes , and the like ; which when they are fittely placed , they carry the Auditor euen against his will. 9 Poetry , is not a gouernour of our Actions , but by aduantagious expressing some eminent ones , it becometh an vsefull directour to vs ; and therefore challengeth a place here . The designe of it is , by representing humane actions in a more august and admirable hew , them in themselues they vsually haue : to frame specious Ideas , in which the people may see , what is well done , what amisse , what should be done , and what by errour is wont to be done : and to imprint in mens mindes a deepe conceite of the goods and euils , that follow their vertuous or vitious comportement in their lifes . If those who assume the title of Poets , did ayme at this end , and would hold themselues strictly to it , they would proue as profitable instrumēts as any the commōwealth had : for the delightfullnesse and blithenesse of their compositions , inuiteth most men to be frequently conuersant with them ; ( eyther in songs , or vpon the stage , or in other Poemes ) whiles the sober aspect and seuerity of bare precepts , deturneth many from lending a pleased eare to their wholesome doctrine ; and what men swallow with delight , is conuerteth into nourishmēt : so that , if their drift were to settle in mens mindes a due valuation of vertue , and a detestation of vice , no art would do it more vniuersally , nor more effectually : and by it , mens hartes would be sett on fire to the pursuite of the one , and be shrunke vp with dislike and horrour against the other . But vnto such a Poet as would ayme at those noble effects , no knowledge of Morality , nor of the nature and course of humane actions and accidents must be wanting : he must be well versed in History ; he must be acquainted with the progresse of nature , in what she bringeth to passe ; he must be deficient in no part of Logike , Rhetorike , or Grammar : in a word , he must be consummate in all artes and sciencies , if he will be excellent in his way . 10 But whiles we thus entertaine ourselues with those artes , which serue vs in discoursing with others , it were a great ouersight to forgett that faculty , which is the basis and ground worke of all those : and that is , the power of speech , which nature hath bestowed vpon vs. It consisteth in two actions : the one outward , the other inward : the outward , is the giuing of various soundes to our breath , as it passeth through our mouth , by diuers coniunctions of our tongue , teeth , and lippes , to themselues , or to diuers parts of our mouth , or by their separations from them : in which , we see that birdes are able to imitate vs , and I am persuaded , the like might be effected by insensible creatures , if a dexterous man would employ his time , in contriuing and making an instrument to expresse those different soundes ; which , not hauing more then seuen substantiall differences besides the vowels ( as some who haue carefully noted them , do affirme ) it would peraduenture be no hard matter to compose such an engine . The inward action of locution , is the framing of conuenient answeres to what is asked ; of fitt replies to what is said ; and in a word , to speake appositely , and to the purpose ; wherevnto , neyther beast nor dead instrument can be brought , vnlesse the artificier be able to endue it with vnderstanding . All other artes , 11 instruct vs how to worke orderly vpon beastes and insensible bodies : by some of them , we cultiuate liuing creatures ; as when husband men nourish sheepe , oxen , foule , and the like , for slaughter : by others , we discipline them , as when we teach horses , dogges , apes , hawkes , parrats , and some kind of fishes , to hunt , to play , and in a word , to do somewhat eyther for our profit , or for our pleasure : and againe , by others we vse their natures to our endes ; as when we lay baites to catch them , when we sett egges vnder hennes , to haue the chickens , and the like : by other artes , we worke as powerfully vpon insensible creatures ; among which , by knowing the natures of diuers trees , herbes , minerals , &c : we are able to bring any of them to what vse soeuer we find most expedient for our seruice : from hence grow all those artes and trades , in which we see men dayly spend their whole lifes ; so as it is needelesse to insist vpon the particulars of them , since townes and the citties are composed of the seuerall tribes of persons that professe them and liue by them . But we must not leaue this subiect , without noting how admirably mans witt turneth it selfe to so different sortes , and to such an infinite variety of thinges . For what man is there , ( if he be a man ) but might haue become Master in any of these so differing trades , in case h● had applyed himselfe as constantly to that , as he hath done to some other he is perfect in ? Againe , lett vs consider how it happeneth often , that he doth not the same thing twice the same way , but according to his owne , or an other mans fansie , changeth his worke at will , now doing it after one fashion , now after an other ; as hauing no law or determination from nature , but being wholy left to his owne direction . There still remaineth one art , 12 not yet spoken of ; which knoweth not where to challenge a place , whether among the moderatours of our owne actions , or among those whereby we gouerne thinges : and that is Arithmetike : which seemeth to belong vnto thinges , and yet it meddleth not with them : and againe , it seemeth to be a maine directour of our internall actions , and yet belongeth neyther to Morals , nor to Logike . Wheresoeuer its due be to place it , I am sure it is not to be forgottē ; seeing it is so principall an one , as our life can hardly consist without it . It worketh vpon notions that are no where ; for euery thing that is in the world , is but one ; and to be , or to make a number , can not happen without an vnderstanding : the affections likewise of them , are as the subiect , all inuisible ; as to be euen or odde , to be cubes , squares , rootes , &c : and yet how great the power and extent of this art is , none can rightly vnderstand or beleeue , but he that hath the knowledge of it , or hath seene the vertue and efficacity of it . All these artes , 13 consist in common rules , which require the second of those qualities , whereby we said humane actions are gouerned , to apply them to their particular matter : and that is Prudence ; which we may define to be , a quality or power , by whose assistance we apply vnto the matter we are to worke vpon , such instruments , as in our present iudgement appeare fittest to bring it to that passe , which serueth best for our intentions , when by our senses , or by other guesses , we know the particular dispositions of the matter , and of the instruments wherewith we are to change it . Now howbeit this occurreth generally in all artes , yet its speciall place and necessity , is in gouerning and moderating our owne or other mens Morall actions ; and accordingly , its name is especially addicted therevnto : and that man is said to be prudent or discreete , who gouerneth himselfe and others well . This quality of Morall Prudence in generall , is diuided into three particular ones : the first of which , belongeth to a gouernour in a state or commonwealth : the next may be assigned to him that is skillfull in the lawes : and the third concerneth the managing and conduct of military actions . The reason of this long receiued distribution peraduenture is , because in these occurrences , our passion swayeth vs generally more then in any others : and the operation and effect of Prudence , ( whose prouince is to curbe and moderate our passions by reason ) is greatest , and appeareth most in those subiects , where passion raigneth vsually with greatest impetuosity . 14 Thus haue we runne ouer the maine partes of discourse , and the generall heades of mans action as man : which peraduenture may through their numerousnesse , appeare to be as it were but loosely scattered from our penne ; ( as happeneth vnto all materials , that must serue for after buildinges ; and that till they be employed , require no more but sorting , and laying together in seuerall heapes , to the end they may be ready for vse : ) and therefore before we go any further , it will not be amisse to make reflexions vpon what we haue said ; and to draw it neerer our intended scope ; and to square out and giue some figure and polishing to these stones , here where we digge them out of the quarry , whereby they may hereafter with lesse adoe , fitt the places we haue assigned them , in the structure we intend : and so , a litle trouble here , whiles our tooles are still in our handes , and our matter lyeth ready for our stroakes , and our thoughts are warmeth with working vpon them , may saue vs a great deale there , where our maine employment will be , to lay artificially , and to ioyne closely , what now we but hew out : and therefore will require finer instruments , and a sharper edge , then what at present serueth our turne . Lett vs then bring backe to account all we haue said in this Chapter : and when we haue well reflected vpon euery particular , we shall find they all agree in this , that they are nothing else , but a due ordering of one thing with an other : a syllogisme , is an ordering of some few notions : a science is an ordering of syllogismes , in such sort , as a new proposition may follow out of those which went before : and as we se that when by our thoughts diuers syllogismes are well ordered , hidden thinges come to be disclosed in our vnderstanding ; euen so among bodies , if thinges whose proprieties are knowne , be likewise ordered and put together , those very effects , which were discouered by the ordering of notions in our head , will spring forth in nature : as for example , if by knowing the natures of fire and of towe , our discourse findeth that towe put to fire will presently become fire , the same will happen in nature , if we put materiall towe , or some other body that hath the qualities of it , to reall fire , or to some other substance that is endewed with the vertues of fire : in like manner , if by knowing that colours are nothing else , but various mixtures of light and of darkenesse in bodies , our discourse assureth vs , that by seuerall compoundings of these extremes , reds , blewes , yellowes , greenes , and all other intermediate colours may be generated ; accordingly we shall find in effect , that by the seuerall minglings of blacke and white bodies ( because they reflect or drowne light most powerfully ) or by interweauing streames of pure light and of shadowes one with an other , we may procreate new colours in bodies , and begett new luminous appearances to our eyes : so that hence it appeareth clearely , that the same nature is in our vnderstanding , and in the thinges : and that the same ordering , which in the one maketh science , in the other causeth naturall transmutations . An other reflexion , which will be fitt for vs to make vpon these long discourses , is this , that of necessity there must be a ioyning of some thinges now actually in our knowledge , vnto other thinges we thinke not of : for it is manifest , that we can not at the same time actually thinke of a whole booke of Euclide ; and yet to the due knowledge of some of the last propositions , the knowledge of almost all the former is required : likewise it is impossible we should at the same time thinke of all the multitude of rules belonging to any art , as of Grammar , of Metering , of Architecture ; and yet when we write in Latine , make a poeme , or lay the designe of a house , we practise them whiles we thinke not of them , and are assured we goe not against them , howeuer we remember them not . Nay , euen before we know a thing , we seeme to know it ; for since we can haue a desire of nothing , but of what we know ▪ how could we desire to know such or such a thing , vnlesse we know both it , and the knowledge of it ? And for the most part we see a horse , or man , or herbe , or workemanshippe , and by our sense haue knowledge that such a thing it is , before we know what , or who , or how , it is : that groweth afterwardes out of the diligent obseruation of what we see : which is that , whereby learned men differ from the vnlearned , for what striketh the sense , is knowne a like by them both but then here is the difference betweene them , the later sorth sitteth still with those notions , that are made at the first , by the beating of our sense vpon vs , without driuing them any further : and those that are learned , do resolue such compounded notions , into others made by more common beatinges , and therefore more simple : and this is all the oddes in regard of knowledge , that a scholler hath of an vnlettered man. One obseruation more we will draw out of what we haue said , and then end this Chapter : it is , how a man doth oftentimes enquire among his owne thoughts , and turneth vp and downe the images he hath in his head , and beateth his braines , to call such thinges into his minde , as are vsefull vnto him , and are for the present out of his memory : which , as we see it so necessary , that without it no matter of importance can be performed in the way of discourse ( whereof I my selfe haue too frequent experience in the writing of this Treatise ) so on the other side , we can not perceiue that any creature besides man , doth it of sett purpose and formally as man doth . THE FOVRTH CHAPTER . How a man proceedeth to Action . 1 HAuing thus taken a summary view of the principall Qualities a man is endewed withall , Apprehending , Iudging , and Discoursing ; and hauing shewed how he is enriched in and by them with the natures of all thinges in the world ; it remaineth for our last worke in this part , to consider in what manner he maketh vse of this treasure in his ordinary actions : which it is euident are of two different kindes , and consequently haue two seuerall principles , vnderstanding and sense ; these sway by turnes , and sometimes ioyne together , to produce a mixed action of both . If only sense were the fountaine from whence his actions spring , we should obserue no other straine in any of them , then meerely that according to which beastes performe theirs : they would proceede euer more in a constant vnuaryable tenour , according to the law of materiall thinges , one body working vpon an other , in such sort as we haue declared in the former Treatise . On the other side , if a man were all vnderstanding , and had not this bright lampe enclosed in a pitcher of clay , the beames of it would shine without any allay of dimmenesse , through all he did ; and he could do nothing contrary to reason , in pursuite of the highest end he had prefixed vnto himselfe ; for he neyther would , nor could do any thing whatsoeuer , vntill he had first considered all the particular circumstāces , that had relation to his action in hand ; and had then concluded , that vpon the whole matter , at this time , and in this place , to attaine this end , it is fitting and best to do thus or thus : which conclusion could be no sooner made , but that the action would without any further disposition on his side , immediately ensue , agreeable to the principles it springeth from . Both partes of this assertion are manifest : for the first , it is euident , that whensoeuer an Agent worketh by knowledge , he is vnresolued whether he shall worke or not worke , as also of his manner of working , vntill his knowledge ( that ought to direct and gouerne his working ) be perfect and complete : but that can not be , as long as any circumstance not as yet considered , may make it seeme fitt or vnfitt to proceede : and therefore , such actions as are done without exact consideration of euery particular circumstance , do not flow from a pure vnderstanding . From whence if followeth , that when an vnderstanding is not satisfyed of euery particular circumstance , and consequently can not determine what he must immediately do , but apprehendeth that some of the circumstances not as yet considered , may ( or rather must ) change some part of his action , it must of necessity be vndetermined in respect of the immediate action ; and consequently , it must refraine absolutely from working . The other part is cleare ; to witt , that when the vnderstanding , vpon consideration of all circumstances , knoweth absolutely what is best , the act on followeth immediately ( as farre as dependeth of the vnderstanding ) without any further disposition on his behalfe : for seeing that nothing but knowledge belongeth to the vnderstanding , he who supposeth all knowledge in it , alloweth all that is requisite or possible for it to worke by : now if all be put , nothing is wanting that should cause it to worke : but where no cause is wanting , but all requisite causes are actually being , the effect must also actually be , and follow immediately out of them : and consequently , the action is done , ( in as much as concerneth the vnderstanding , and indeede absolutely , vnlesse some other cause do faile ) as soone as the vnderstanding knoweth all the circumstances belonging to it : so as it is manifest out of this whole discourse , that if a man wrought only by his vnderstanding , all his actions would be discreete and rationall , in respect of the end he had proposed to himselfe ; and till he were assured what were best he would keepe himselfe in suspens and do nothing ; and as soone as he were so , he would admitt of no delayes , but would at the instant proceede to action according to hi● knowledge : the contrary of all which , we dayly see by experience in euery man. We may then safely conclude , 2 that in humane nature there are two different centers , from whence crosse actions do flow : the one he hath common with beasts , and whose principles and lawes we deliuered in the former Treatise , where we discoursed of life , and the motions of life and of passions : the other is the subiect of our present enquiry ; which in this place , expecteth at our handes , that we should consider how it demeaneth it selfe , and what it doth in vs , when by its guidance we proceede to any action . Experience must be our informer in generall : after which , our discourse shall anatomise what that presenteth vs in bulke . She giueth vs notice of three especiall effects of our vnderstāding : first , that it ordereth a right those conceptions which are brought vnto it : secondly , that when they appeare to be not sufficient for the intended worke , it casteth about and seeketh out others : and thirdly , that it strengthneth those actions which spring from it ; and keepeth them regular and firme and constant to their beginnings and principles . Vnto which last seemeth to belong , that it sometimes ch●cketh its owne thoughts , and bringeth backe those it would haue , and appeareth to keepe as it were a watch ouer its owne wayes . As for the ordering of the present notions , it is cleare that it is done by a secret dependance from the rules of discourse , and from the maximes of humane action : I call this dependance a secret one , because a man in his ordinary course , maketh vse of those rules and maximes which serue his turne as though they were instilled into him by nature , without so much as euer thinking of them , or reflecting vpon them to square out his actions by them : nay , some of them so farre out of the reach of most men , as they can not thinke of them , though they would ; for they know them not : as in particular , the rules of discourse , the vse of which is so necessary , as without it no man can conuerse with an other , nor do any thing like a man , that is , reasonably . From whence then can this proceede , that so familiarly and readily a man maketh vse of what he is not conscious to himselfe that he hath any acquaintance withall ? It can be nothing else , but that the soule , being in her owne nature ordered to do the same thing ▪ which schollers with much difficulty arriue to know what it is by reflection and study , and then frame rules of that afterwardes carry their discourse to a higher pitch , she by an inborne vertue maketh a man do it orderly , constantly , and certainely . 3 The like may be obserued in the dayly vse men make of the maximes of humane action : which are certaine knowledges that formerly they haue gotten , but that th●y vsually thinke not of , whiles they worke agreeable to them ; yet it seemeth they worke by them ; for if their action should iarre against any of them , they would presently reflect vpon their Maxime , and by it correct what they were about : for example , one who is skilled in the rules of Grammar , or of accenting his speech , or hath his eare vsed to Musike , whiles he heareth true construction , or euen verse , or consonant song , neuer reflecteth how it is made ; or at most doth but consider in grosse , that it is right : but if a solecisme , or false quantity , or discorde interuene he presently is aware , not only that it is amisse , but remembreth the very particular precise rule , against which the breach is made . This at the first sight might occasion vs to imagine , that the rules by which any composition is made , do w●●ke only negatiuely in vs , whiles we are busie about it : that is , that they contribute nothing to the making of the thing , but only hinder vs from committing errors : but if we consider the matter well , we shall find it impossible , but that they should worke euen positiuely in vs ; for we know that when we first learne any of these thinges , we looke industriously for such a gender , or number , or case , or tense , for such a foote or quantity , such a note , or consonance ; and we are sure , that vse and practise of the same thing , doth not change , but only facilitate the worke : therefore it followeth of necessity , that we still vse those very instructions , by which at the first we could but slowly creepe , but now manage them with such celerity , as our fansy can not keepe pace with what we do . And this is the reasō why we do not perceiue that we thinke of them , but may peraduenture at the same time thinke of a quite different matter ; as when a musitian playeth voluntary diuision vpon a ground he neuer saw before , and yet hath all the while some other thought in his head ; or when a painter draweth a picture , and all the while discourseth with a by stander . This truth may be conuinced by an other argument : as thus ; it can not be doubted , but that a verse or song is made by the power of making such compositions : but that power is the art of them ; and that art is nothing else but the rules whereby they are made : and accordingly we see , that who hath not the art , can not make such compositions : but who hath , can when he pleaseth : and if any man would be able to make them , he presently studyeth the art : so that it can not be doubted , but that artificiall thinges are alwayes made by the vse of those rules which teach the making of them ; although for the most part we are not able to perceiue how such rules are vsed ▪ and besides this , we are sure that we do not only make vse of those rules we learned at the first , but when we are arriued to Maistery in any art , we make vse of them in a quite different manner then we did in the beginning , and then we do in any other thing , wherein we find paine and difficulty . In the second effect that we experience of our vnderstanding , 4 ( which is , our casting about for new conceptions , when those it already hath , appeare not sufficient to direct what it hath in hand ) the force and working of it , is very euident : for this effect proceedeth out of a want of satisfaction : and this belongeth properly to the vnderstanding ; for if euidence and satisfaction be qualities of it , then of necessity the priuation of these qualities , must likewise belong vnto it ; as also to discerne that priuation , and to vse meanes to auoyde it : and in the very casting about , we see a choice made ; and that thinges are not taken promiscuously as they come of a rowe , but that some of them are sett aside , and others aduanced for vse : which argueth plainely the knowledge and gouernement of the vnderstanding . 5 But the third operation , is that which giueth clearest euidence of the peculiar and distinct working of the vnderstanding : for if we marke the contestation and strife within vs , betweene our sensuall part and his antagonist which mainteneth the resolution sett by reason , and obserue how exceedingly their courses and proceedings differ from one an other ; we shall more plainely discerne the nature , and power , and efficacy of both of them . We may perceiue that the motions against Reason , rise vp turbulently , as it were in billowes , and like a hill of boyling water ( as truly Passion is a conglobation of spitits ) do putt vs into an vnquiet and distempered heate and confusion : on the other side , Reason endeauoureth to keepe vs in our due temper , by sometimes commanding downe this growing sea ; otherwhiles , by contenting in some measure the desires of it , and so diuerting an other way its vnruly force : sometimes she terrifyeth it , by the proposall of offensiue thinges ioyned vnto those it is so earnest to enioy : againe , sometimes she preuenteth it , by cutting of all the causes and helpes that promote on its impotent desires , and by engaging before hand the power of it in other thinges , and the like . All which do euidently conuince , that as Reason hath a great strength and power in opposition of sense , so it must be a quite different thing , and of a contrary nature vnto it : we may adde , that the worke of Reason can neuer be well performed , but in a great quiet and tranquillity ; whereas the motions of Passion , are alwayes accompan●ed with disorder and perturbation : so as it appeareth manifestly , that the force of Reason , is not purely the force of its instruments , but the force of its instruments as they are guided , and as the quantities of them are proportioned by it : and this force of Reason , is different from the force of its instruments in themselues , in such sort as the force of a song , is different from the force of the same soundes , whereof it is composed , taken without that order which the musitian putteth in them : for otherwise the more spirits that are raysed by any thought ( which spirits are the instruments whereby Reason performeth all her operations in vs ) the more strongly Reason should worke ; the contrary of which is euident , for we see that too great aboundance of spirits confoundeth Reason . 6 This is as much as at present I intend to insist vpon , for proofe that our vnderstanding hath its proper and distinct operations , and worketh in a peculiar manner , and in a quite different straine from all that is done by our senses . Peraduenture some may conceiue , that the watchfulnesse and recalling of our thoughts backe to their enioyned worke , when they breake loose and runne astray , and our not letting them range abroad at randome , doth also conuince this assertion : but I confesse ingeniously , the testimony of it seemeth not cleare to me ; and therefore I ranke it not with those , that I would haue ( if it may be ) solidely weighty , and vndenyable to who shall consider maturely the bottome and full efficaciousnesse of them . Of such , a few , or any one , is enough to settle ones mind in the beliefe of a truth : and I hope , that this which we haue laboured for in this Chapter , is so sufficiently proued , as we neede not make vp our euidence with number of testimonies . But to shew the exceptions I take against this argument , lett vs examine , how this act within vs which we call watchfullnesse , is performed : truly , me thinketh it appeareth to be nothing else , but the promptitude and recourse of some spirits , that are proper for this effect , which by a mans earnestnesse in his resolutiō , do take a strōg impression , and so are still ready to knocke frequently at the dore of our vnderstāding , and thereby enable it with power to recall our strayed thougths . Nay , the very reflexion it selfe , which we make vpon our thoughts , seemeth vnto me to be only this , that the obiect beating vpon the fansie , carryeth backe with it at its retiring from thence , some litle particle or atome of the braine or Septum Lucidum , against which it beateth , sticking vpon it ; in like manner as vpon an other occasion , we instanced in a ball rebounding from a greene mudde wall , vnto which some of the matter of the wall must needes adhere : now this obiect , together with the addition it getteth by its stroake vpon the fansie , rebounding thēce , and hauing no more to do there at present , betaketh it selfe to rest quietly in some cell it is disposed into in the braine , as we haue deliuered at large in our former Treatise , where we discoursed of Memory : but whensoeuer it is called for againe by the fansie , or vpon any other occasion returneth thither , it cometh as it were capped with this additional piece it acquired formerly in the fansie ; and so maketh a representation of its owne hauing beene formerly there . Yet , be these actions performed how they will , it can not be denyed , but that both of them are such , as are not fitt , nor would be any wayes vsefull to creatures , that haue not the power of ordering their owne thoughts and fansies , but are gouerned throughout meerely by an vniforme course of nature : which ordering of thoughts , being an operation feasible only by rationall creatures , and by none others , these two actions ( which would be in vaine , where such ordering is not vsed ) seeme to be specially ordained by nature , for the seruice of Reason and of the Vnderstanding ; although peraduenture a precise proper working of the vnderstanding , do not cleerely shine in it . Much lesse can we by experience find among all the actions we haue hitherto spoken of , that our Reason or Vnderstanding worketh singly and alone by it selfe , without the assistance and consortshippe of the fantasie : and as litle can I tell how go about to seeke any experience of it . But what Reason may do in this particular , 7 we shall hereafter enquire : and end this Chapter , with collecting out of what is said , how it fareth with vs , when we do any thing against Reason , or against our owne knowledge . If this happen by surprise , it is plaine that the watch of Reason was not so strong as it should haue beene , to preuent the admittance or continuance of those thoughts , which worke that transgression . Againe , if it be occasioned by Passion , it is euident that in this case ▪ the multitude and violence of those spirits which Passion sendeth boyling vp to the fantasie , is so great , as the other spirits , which are in the iurisdiction and gouernement of Reason , are not able for the present to ballance them and stay their impetuosity , whiles she maketh truth appeare . Sometimes we may obserue , that Reason hath warning enough , to muster together all her forces , to encounter , as it were in sett battaile , the assault of some concupiscence , that sendeth his vnruly bandes to take possession of the fansie , and constraine it to serue their desires , and by it to bring Reason to their bente . Now if in this pitched field she loose the bridle , and be carryed away against her owne resolutions , and be forced like a captiue to obey the others lawes , it is cleare that her strength was not so great as the contrary factions . The cause of which is euident ; for we know that she can do nothing , but by the assistance of the spirits which inhabite the braine : now then it followeth , that if she haue not the command of those spirits which flocke thither , she must of necessity be carryed alōg by the streame of the greater and stronger multitude ; which in our case , is the throng of those that are sent vp into the braine by the desired obiect ; and they come thither so thicke and so forcibly , that they displace the others which fought vnder Reasons standard : which if they do totally , and excluding reasons party , do entirely possesse the fansie with their troupes , ( as in maddenesse and in extremity of suddaine passion it happeneth ) then must Reason wholy follow their sway , without any struggling at all against it ; for whatsoeuer beateth on the fansie , occasioneth her to worke ; and therefore when nothing beateth there but the messengers of some sensuall obiect , she can make no resistance to what they impose : but if it bappen that these tumultuary ones , be not the only spirits which beate there , but that Reason hath likewise some vnder her iurisdiction , which keepe possession for her , though they be too weake to turne the others out of dores ; then it is true , she can still direct fairely , how in that case a man should gouerne himselfe ; but when he cometh to execute ; he findeth his sinewes already posessed , and swelled with the contrary spirits ; and they keeping out the smaller and weaker number , which reason hath ranked in order , and would furnish those partes withall , he is drawne euen against his iudgement and Reason , to obey their appetites , and to moue himselfe in prosecution of what they propose ; in such sort as the Poet expresseth that Medea found in her selfe , when she complained and bemoaned her selfe in these wordes : Video meliora proboque , Deteriora sequor : and in this case , a man foreseeth his misery all the way he rouleth towardes it , and leapeth into the precipice with his eyes open : which sheweth that the army of thoughts on Reasons side , should be encreased in number , to haue her strong enough to wage battaile with the rebellious aduersary : or else , that her aduersary should be so much weakened , that she , though not growne stronger in her selfe , yet might , through the others enfeebling , be able to make her party good ; ( and hence is the vse of corporeall mortifications , to subiect our Passions to the beheast of Reason ) euen as when we see , that when we are in health , our armes , and legges , and all our limbes , obey our will , reaching what we command them , and carrying vs whither we desire , because the spirits which are sent into them from our braine , are strong enough to raise and moue them as they are directed ; but if our sinewes be so steeped in some cold and watry humour , that the spirits coming downe , find not meanes to swell and harden them ; well we may wish and striue , but all in vaine : for we shall not be able to make them performe their due functions . In like manner , if reason do send her emissaries into the same arme or legge or other member , and no other spirits do there striue against them , then that limbe is moued and gouerned absolutely according to her directions : but if at the same time , a greater multitude of others , do hinder Reasons seruants from coming thither , or flocking into other sinewes , do carry that limbe a contrary way ; in vaine doth Reason striue to moue them to her byas ; for those obeyng partes must obserue the rules which the violent conquerour prescribeth . THE FIFT CHAPTER . Containing proofes out of our single apprehensions , that our soule is incorporeall . AS in our first Treatise we dissected nature , 1 and shewed , how out of the notion and first diuision of Quantity , ariseth that vast multiplicity of thinges , which filling this world , falleth vnder the consideration of our senses : so in the beginning of this second Treatise , we haue searched into those operations of a man ( attributed to his soule ) by which he is conceiued to excell all other liuing creatures : and there discouered , that the admirable , and vnlimited variety of workes , which is seene in mens writinges and actions , doth all flow from the source of single apprehensions ; and euen from one bare notion of Being : which is the roote and principle , from whence all others deriue their origine ; and into which all may be resolued ; workes proceeding from resolutions , they from discourses , these being composed to iudgements , and iudgements of single apprehensions . This part we must now reuiew , and enquire what we can find in mans operation , arguing the Quality of his Soule , whether it be corporeall or no. For if these single apprehensions , and the processes compounded of them , may be performed by the ordering of rare and dense partes ( as the other workes of nature are ) then they will be corporeall , and of the same kind with those , which we opened in the first Treatise : but if we shall proue , that they can not possibly be deduced from multiplicity , and order of Quantitatiue partes , then we may confidently resolue ourselues , that in the cause from which they flow , is a nature wholy discrepant from that which resideth among bodies , and among corporeall thinges . This we shall here labour to do : and to that end , we will beginne our worke with reflecting vpon what we haue deliuered of a single apprehension , in the first Chapter of this second Treatise : whose nature we there first explicated common ; and thence proceeded to some particular apprehensions ; and lastly shewed the extent they comprehended . These then must be the subiect of our present speculation . 2 As for their nature , we may remember , how we resolued three thinges : first , that by apprehension , the very thing apprehended is by it selfe in our soule : next , that the notion of Being , is the first of all notions , and is resumed in all others : and thirdly , that what is added to the notion of Being , is but respects to other thinges . Now then lett vs consider , what kind of engines they must be , that may haue the power to make thinges themselues to be in our soule , if they were to be there materially ? How shall the place , or the time passed , be remoued , and be putt in an other place , and in an other time ? How shall the quātity of the heauēs , of the whole world , nay of biggenesse exceeding all that by millions of proportionall encreases , be shutt vp in the litle circuite of mans braine ? And yet if we examine our selues strictly , we shall find nothing wanting ; all is there . How shall the same thing , be corporeally in two , nay in two thousand places , at the same time ? And yet , in so many is the sunne , when two thousand men thinke of it at once . We must then allow , that thinges are there immaterially ; and consequently , that what receiueth them , is immateriall : since euery thing is receiued according to the measure and nature of what receiueth it . But I easily conceiue , that the strangenesse and incredibility of our position , may counterballance the force of it : for who can persuade himselfe , that the very thing he apprehendeth , is in his minde ? I acknowledge , that if its being there , were to be vnderstood corporeally , it were impossible : but on the other side , who shall consider , that he knoweth the thing he ●ightly apprehendeth , that it worketh in him , and maketh him worke agreeable to its nature , and that all the properties and singularities of it may be displayed by what is in him , and are as it were vnfoulded in his mind , he can neyther deny nor doubt , but that it is there in an admirable and spirituall manner . If you aske me how this cometh to passe ? And by what artifice , bodies are thus spiritualized ? I cōfesse I shall not be able to satisfy you : but must answere , that it is done , I know not how , by the power of the soule : shew me a soule , and I will tell you how it worketh : but as we are sure there is a soule , ( that is to say , a Principle from whēce these operatiōs spring ) though we can not see it : so we may , and do certainely know , that this mystery is as we say ; though because we vnderstand not the true and complete nature of a soule , we can as litle expresse the manner , how it is done by a soule . Yet , before we take our leaue of this matter of Apprehensions , we will in due place endeauour to say something towardes the clearing of this obscure point . 3 Our second consideration vpon the nature of Apprehension , was , that our primary and maine notion , is of Being . This discouereth some litle glympse of the nature of the soule : for it is manifest that she applyeth this notion , as well to no partes , as to partes : which we proued in the first Treatise , when we shewed that we haue a particular notion of substance , distinct from the notion of Quantity ; for quantity and Partes being the same , it followeth that if there be a notion supposed by quantity , ( as in substance there is ) it must of necessity abstract from partes : and consequently , we may conclude , that the notion of Being , which is indifferently applyable eyther to quantity or to substance , doth of its owne nature wholy abstract eyther from Partes , or from no Partes . I then inferre : that since this notion of Being , is the very first and virgin notion our soule is imbued with or is capable of , and that it is the roote of all other notions , and into which she resolueth euery other notion , in such sort , as when we haue sifted and searsed the essence of any notion whatsoeuer , we can discouer nothing that is deeper then this , or precedent to it , and that it agreeth so completely with our soule , as she seemeth to be nothing else but a capacity fitted to Being ; it can not be denyed , but that our soule must needes haue a very neere affinity and resēblance of nature with it : but it is euident , that Being hath not of it selfe any partes in it , nor of it selfe is capable of diuision : and therefore it is as euident , that the soule , which is framed ( as it were ) by that patterne and Idea , and is fitted for Bein● as for its end , must also of it selfe be voyde of partes , and be in capable of diuisiō . For how can partes be fitted to an indiuisible thing ? And how can two such different natures euer meete porportionably ? If it be obiected , that the very notion of Being , from whence we estimate the nature of the soule , is accommodable to partes : as for example , we see that substance is endewed with quantity . We answere , that euen this doth corroborate our proofe : for seing that the substances , which our senses are acquainted withall , haue partes , and can not be without partes ; and yet neuerthelesse in our soule , the notion of such substance is found without partes ; it is cleare , that such substance hath this meerely from our soule : and because it hath this indisibility from our soule , it followeth that our soule hath a power and nature to bestow indiuisibility vpon what cometh into her . And since it can not be denyed , but that if any substance were once existent without partes , it could neuer after haue partes ; it is euident , that the nature of the soule is incapable of partes ; because it is existent without partes . And that it is in such sort existent , is cleare : for this effect of the soules giuing indiuisibility vnto what she receiueth into her , proceedeth from her as she is existent . Now since this notion of Being , is of all others the first and originall notion that is in the soule , it must needes aboue all others , sauour most of the proper and genuine nature of the soule : in which , and by which , it is what it is , and hath its indiuisibility . If then it be pressed ; how can substance ( in reality or in thinges ) be accommodated vnto Quantity , seing that of it selfe it is indiuisible ? We answere , that such substance , as is the subiect of Quantity , and that hath Quantity , is not indiuisible ; for such substance can not be subsistent without Quantity ▪ and when we frame a notion of it , as being indiuisible , it is an effect of the force of our soule , that is able to draw a notion out of a thing that hath partes , without drawing the notion of the partes : which sheweth ma●ifestly , that in her there is a power aboue hauing of partes : which being in her , argueth her existence to be such . 4 Our last consideration vpon the nature of apprehension , was , how all that is added to the notion of Being , is nothing else but respects of one thing to an other ; and how by these respects , all the thinges of the world come to be in our soule . The euidēce we may draw from hence of our soules immateriality , will be not a whitt lesse , then eyther of the two former : for lett vs cast our lookes ouer all that cometh into our senses , and see if from one end to an other , we can meete with such a thing as we call a respect : it hath neyther figure , nor colour , nor smell , nor motion , nor tast , nor touch ; it hath no similitude to be drawne out of by meanes of our senses : to be like , to be halfe , to be cause , or effect , what is it ? The thinges ( indeed ) that are so , haue their resemblances and pictures ; but which way should a painter go about to draw a likenesse ? Or to paint a halfe , or a cause , or an effect ? If we haue any vnderstanding , we can not choose but vnderstand , that these notions are extremely different , from whatsoeuer cometh in vnto vs by the mediation of our senses : and then if we reflect , how the whole negotiation of our vnderstanding is in , and by respects ; must it not follow necessarily , that our soule is of an extreme different nature from our senses , and from our Imagination ? Nay , if we looke well into this argument , we shall see , that whereas Aristotle pretendeth , that Nihil est in intellectu quod non prius fuit in sensu ; this Maxime is so farre from being true , ( in rigour of the wordes ) that the quite contrary followeth vndenyably out of it ; to witt , that Nihil est in intellectu quod fuit prius in sensu . Which I do not say to contradict Aristotle ( for his wordes are true in the meaning he spoke them ; ) but to shew , how thinges are so much changed by coming into the vnderstanding and into the soule , that although on the one side , they be the very same thinges , yet on the other side there remaineth no likenesse at all between them in themselues as they are in the vnderstading ; which is a most euident proofe , ( when the weight of it is duely considered ) that the nature of our soule , is mainely different from the nature of all corporeall thinges , that come into our sense . By this which we now come from declaring , the admiration , how corporeall thinges can be in the soule , 5 and how they are spiritualized by their being so , will in part be taken away : for reflecting that all the notiōs of the soule , are nothing but the generall notion of a substance , or of a thing ioyned with some particular respect ; ●f then we consider , that the respects may be so ordered , that one respect may be included in an other , we shall see , that there may be some one respect , which may include all those respects that explicate the nature of some one thing : and in this case , the generall notion of a thing coupled with this respect , will containe all whatsoeuer is in the thing : as for example , the notion of a knife , that it is a thing to cutt withall , includeth ( as we haue formerly declared ) all that belongeth vnto a knife . And thus you see , how that mysticall phrase , of corporeall thinges being spiritualized in the soule , signifyeth no more , but that the similitudes which are of them in the soule , are Respects . Thus hauing collected out of the nature of Apprehension in common , 6 as much as we conceiue needefull in this place to proue our assertion , our next worke must be , to try if we can do the like by reflecting vpon particular apprehensions . We considered them of two sortes , calling one kind , vniuersall ones ; and the other , collectiue ones : in the vniuersall ones , we tooke notice of two conditions , the abstraction , and the vniuersality of them : now truly if we had no other euidence , but what will rise from the first of these , that alone would conuince and carry the conclusion : for though among corporeall thinges , the same may be now in one place , now in an other , or sometimes haue one figure , sometimes an other , and still be the same thinges , as for example waxe or water ; yet , it is impossible to imagine any bodily thing whatsoeuer , to be at any time without all kind of figure , or without any place at all , or indifferent to this or to that ; and neuerthelesse , all thinges whatsoeuer , when they are vniuersally apprehended by the soule , haue this condition in her by reason of their abstraction there , which in themselues is impossible vnto them . When we say water , fire , gold , siluer , bread &c : do we meane or expresse any determinate figure ? If we do , none but that precise figure , will serue or content vs : but it is euident , that of a hundred different ones , any and euery one doth a like entirely satisfy vs : when we call for money , if we reflect vpon our fansy , peraduenture we shall find there a purse of crownes : neuerthelesse , if our messenger bringes vs a purse of pistoles , we shall not except against it , as not being what we intended in our mind , because it is not that which was painted in our fansie : it is therefore euident , that our meaning and our fansie were different ; for otherwise , nothing would haue satisfyed vs , but that which was in our fansy . Likewise , in the very word ( which is the picture of our notion ) we see an indifferency ; for no dictionary will tell vs , that this word Money doth not signify as well pistoles as crownes : and accordingly we see , that if our meaning had beene precisely of crownes , we should haue blamed ourselues for not hauing named crownes , and not him that brought vs pistoles , when we spoke to him by the name of money : and therefore it is most cleare , that our vnderstanding or meaning is not fixed or determined to any one particular ; but is equally indifferent to all : and consequently , that it can not be like any thing which entereth by the senses ; and therefore not corporeall . The second cōdition of Vniuersall Apprehensions , is their vniuersality : 7 which addeth vnto their abstractiō , one admirable particularity , and it is , that they abstract in such sort , as to expresse at the same time euen the very thing they abstract from . How is it possible , that the same thing , can be , and not be in the same notion ? Yet lett a man consider what he meaneth when he saith , Euery man hath two eyes ; and he shall see that he expresseth nothing , whereby any one man is distinguished from an other : and yet the force of this word Euery , doth expresse that euery man is distinguished from an other ; so that in truth , he expresseth particularity it selfe in common . Now , lett our smartest and ingeniousest aduersary , shew or imagine if he can , how this may be done in a picture , or in a statue , or in any resemblance of a body or bodily thing : but if he can not , lett him acknowledge an eminent and singular propriety in the soule , that is able to do it . Let vs reflect , that particularity in a body , is a collection of diuerse qualities and circumstances ; as that it is white , of such a figure , in such a place , in such a time , and an infinitude of such like conditions , conglobated together : then , if our soule be a body , the expression of the particularity of a body in the soule , must be a participation in her of such a conglobation , or of such thinges conglobated . Now lett vs imagine if we can , how such a participation should be in common , and should abstract from all colour , all place , and all those thinges of which the conglobation consisteth : and yet we see , that in the soule this is done ; and he who sai●h Euery man , doth not expresse any colour , place , or time ; and neuerthelesse he doth by saying so expresse , that in euery man there is a conglobation of colour , place , and time : for it could not be Euery one , vnlesse there were such conglobations to make Euery one , one : and if any conglobation were expressed in this terme Euery one , it would not be Euery one , but only one alone . Now if any coordination of partes , can vnfould and lay open this riddle , I will renounce all Philosophy and vnderstanding . 8 Collectiue apprehensions will afford vs no meaner testimony then the other two , for the spirituality of our soule : for although it may seeme vnto vs , before we reflect throughly on the matter , that we see , or otherwise discerne by our sense , the numbers of thinges ; as that the men in the next roome , are three ; that the chaires there , are tenne ; and the like of other thinges ; yet after due consideration , we shall find , that our eye , or sense telleth vs but singly of each one , that it is one ; and so runneth ouer euery one of them ; keeping them still each by themselues , vnder their owne seuerall vnities : but then the vnderstanding cometh , and ioyneth vnder one notion , what the sense kept a sunder in so many seuerall ones , as there are thinges . The notion of three , or of tēne , is not in the thinges , but in our mind ; for why three rather then fiue , or tēne rather then twelue , if the matter of which we speake were not determined ? and such determination of the matter , is an effect of the vnderstanding . If I had spoken of thinges , as I did of men , or of chaires , there had beene more then three or tenne : it is then euident , that what determined my speech , made the number be three or tenne . Againe , we see that the notion of tenne , is but one notion ; for as the name of tenne , is but one signe , so it argueth , that there is but one notion , by which it is the signe of tenne thinges . Besides , we see that Arithmetitians do find out the proprieties and particular nature of any determinate number : and therefore we may conclude , that euery number hath a definition , and a peculiar nature of its owne , as it is a number . If then this definition , or nature , or notion of tenne , be a corporeall one , it is a corporeall similitude of the obiect . But is it like to any one of the thinges , or is it like to all the tenne ? If to any one , then that one will be tenne ; if it be like to the whole made of tenne , then that whole being but one , tenne will be iust one , and not tenne thinges . Besides , to be tenne , doth expressely imply to be not one : how then can that be a materiall thing , which by being one representeth many ? Seeing that in materiall thinges , one and many are opposite , and exclude one an other from the same subiect ? And yet , this notion could not represent many together , but by being one . Againe , if it be a materiall notion or similitude , it is eyther in an indiuisible of the braine , or it is in a diuisible part of it : I meane , that the whole essence of the notion be in euery part neuer so litle of the braine , or that one part of the essence , be in one part of the braine , and that an other part of the essence , be in an other part of the braine . If you say , that the whole essence is in euery part of the braine , though neuer so litle ; you make it impossible that it should be a body ; for you make it the likenesse of tenne determinate bodies , in an indiuisible māner ; seeing that what by diuision groweth not lesse , hath the nature of an indiuisible : but if you say , that diuers partes of the essence , are in diuers partes of the braine , then you make it impossible that the notion of tenne , should be indiuisible ; since it selfe is composed of seuerall partes . In a word ▪ tenne thinges can not be represented materially , but by tenne other thinges : and therefore it is most euident , that the soule which representeth tenne by one thing or notion , doth not represent the tenne materially : and consequently , that her selfe is immateriall . What we haue now said , will be confirmed by considering the termes , All and whole : for it is cleare , that these termes also , are of the nature of numbers ; but withall , do expresse particularly that no part is wanting . If then the notion of All or whole , be said to be materiall and quantitatiue , it must be diuisible : but if you diuide it , no part remayneth All or whole : it is not therefore diuisible ; and consequently it is not materiall . And as this argument , is manifestly applyable to numbers , so if we looke into the arguments concerning numbers , you will find all them likewise applyable to these termes , 9 All and whole . Out of what hath beene hitherto discouered , we may gather this note : that it is the nature of the soule , to draw from diuisibility , to indiuisibility ; from multitude , to vnity ; from indeterminatenesse and confusion ▪ to a clarity and determination : as appeareth euidently in this last example of Collections ; in which , whether we take numbers , or other collectiue termes , wee see that throughout their natures do consist in such a perfect indiuisibility , as no part can be seperated without destroying the essence of the notion : nay , thinges which in themselues are many and consist in partes , do in the mind gett an impartible nature ; for tenne , is no longer tenne , if it be diuided : nor all , is all , if any thing be taken away . In the same manner , though Philosophy teach vs , there be neyther pointes in biggenesse , nor instances in motion or time , yet nature maketh vs expresse all biggenesse by pointes , and all time by instantes ; the soule euer fixing it selfe vpon indiuisibility . And this is the reason , why we attribute the nature of substance to all our notions : if we see a thing white , or blacke , or doe , or suffer , or be in a place , or in time ; presently in our apprehension we conceiue these modifications of the thing , like substances ; and accordingly we call them by substantiue names , Whitenesse , Action , Vbication , Duration , &c : now the reason of this is , because a substance , ( that is terminated within it selfe ) is a fitt and a steady ground for the soule to fixe it selfe vpon , whereas these other Appendixes of substance , would not afford her easy footing to build her structures vpon , if she considered them as truly they are in themselues : and therefore in her notion , she giueth them the qualities of substance : but withall it happeneth many times , that by her doing thus , if she be not very wary , she is deceiued and falleth into grosse errours . One thing more we must remember to take notice of ▪ and it is , that if we will compare the notions in our vnderstanding , 10 with the signes which beating in our fansie do begett those notions ; we shall find , that these are but barely signes ; and do not in their owne nature expresse , eyther the notions they raise , or the thinges they are signes of . This is euident in the images of the soundes we call wordes : for it is cleare , they haue no likenesse eyther with the thinges they signify , or with the thoughts they begett in vs : and we shall find it no lesse true of other images ; for example , in the exteriour impressions of sensible qualities , which seeme by themselues to be in the vnderstanding ; for if we consider the matter well , we shall perceiue that we vnderstand nothing more by them , then we do by meere wordes ; and that to worke , or to discourse out of them , we must seeke into the obiects , and their definitions ; whereof we learne nothing by those first impressions : for it seemeth , that ( for exāple ) hoat , or red , or sweete , to a man that first seeth , or feeleth , or tasteth them , signifyeth nothing else , but a thing which maketh such an apprehension in his soule , or such a phantasme in his interiour sēse ; and neuerthelesse , as yet the mā knoweth not that he hath a soule , or an interiour sense ; nor doth reflect so farre as to consider , that this motion passeth by his exteriour sense ; but his apprehension is immediately carried to the thing without him ; and he imagineth that the impression he feeleth , is in the thing he feeleth ; and so he that should feele himselfe heated by a burning glasse , and were not acquainted with the vertue of such a glasse , would thinke the glasse were hoat : yet certainely , his first apprehension is of the motion made in his fansie , ( though he imagineth it elsewhere ) which he conceiueth to be the nature of the thing that maketh it . And thus we see that the conuersion of the soule , is immediate to a thing without the man : which also is the effect of her being fixed to Existence ; for by reason of that , she still apprehendeth euery impression as a thing . But now , whether her apprehension doth include the very impression , which is in the sense or in the fansie , so that by its owne likenesse it be in the soule , or whether the impression in the fansie maketh a change in the soule , which we can not discerne in it selfe , but conceiue it to be the impression which is in the fansie , because that impression is at the first continually present at the said mutation ; is more obscure and hard to discouer . But when we reflect that after some time , wordes do succeed in lieu of this impression , and do performe the same effect as the originall impression , in what language soeuer they be vttered , so they be vnderstood ; we may conclude out of this euident signe , that the impression is in the vnderstanding not in its owne likenesse , but in an other shape , which we do not discouer ; and which is excitated , as well by the name , as by the impression , in a man that is vsed to the names . Againe , in a man that learneth thinges by himselfe , these impressions serue for wordes , and not for thinges ; for such a man neuer looketh into his fansie to discourse vpon any thing , but only vpon the mutation he conceiueth is made in the externe sense : out of which he gathereth by litle and litle , the nature of the thing , whose notion was made at first in him by this impression . Out of which it is manifest , that our knowledge is as different a thing , from the Phantasmes which beate at the soules dore , as the thing signifyed is f●om the sound of the word , or as the wine in the cellar is from the bush : and therefore , it is impossible that the soule ( in which that knowledge resideth , and which indeede is that knowledge ) should be a corporeall or bodily thing : since of all bodily thinges , the motions that are made by the sensible qualities , arriue neerest to a spirituall nature . It remayneth now , 11 that we should argue for the immateriality of the soule , out of the extent of our apprehension : which seemeth to be so excessiue , as not to be comprehensible by the limitations of bodies ; and therefore can not belong vnto a body : but because all that needeth to be said in this particular , followeth plainely out of groundes already vrged , and that this point containeth not any notable particularity deseruing mention here ; we will not enlarge ourselues any further vpon it : but will passe on to the next line of operations proper vnto our mind . Only we may not omitt taking notice of the expressions which our mind maketh of nothing , or as Logitians terme it , of Negations and Priuations : which do argue an admirable power in the soule , and of a quite different straine from all corporeall thinges ; and do euidently conuince the immateriality of it : for it can not be doubted , but that the soule knoweth what she meaneth , when she discourseth of Nothing . Now if all her knowledge , were nothing else but corporeall phantasmes , or pictures made by corporeall thinges , how should she come to haue a notion of Nothing ? for since it is most cleare , that something can not be like Nothing , and that there can not be a participation of what is not ; how can we conceiue that there should be a similitude made of Nothing ? The way therefore that the soule taketh in this operation , is , that comparing two thinges together , and finding that the one of them is not the other ; she reflecteth vpon her owne action , and diuiding in it the thing said , from the saying , she taketh the thing said for a quality , or property , or predicate ( as Logitians call it ) of that thing which she denyeth to be the other thing ; and then she giueth it a positiue name , after she hath first made a positiue notion , vnto which the name may agree : as for example ; when the soule considereth a man that hath not the power to see , as soone as she hath to her selfe pronunced , that he hath not such a power , she taketh the not power to see , for a quality of that man ; and then giueth the name of blindenesse to that not power of seeing ; which though of it selfe it be nothing , yet by being that which satisfyeth her act , whē she sayeth that he hath not the power of seeing , it seemeth to be ranked among those thinges , vnto which names are due : for it hath a notion ; and the hauing a notion , is the clayme , or merite ; or dignity , in vertue whereof thinges are preferred to names . Now then , lett vs enquire how the power of rarity and density , or the multiplication and order of partes , can be raised and refined to the state of being like nothing , or of being the similitude of a negation ; or what operation of rarity ad density , can forge out this notion of blindenesse , which we haue explicated : and when we ●ind , it is beyond their reach to compasse , we must acknowledge , that the soule is an other kind of engine , then all those which are in the storehouse of bodies . THE SIXT CHAPTER . Containing proofes out of our soules operations in knowing or deeming any thing , that she is of a spirituall nature . 1 OVr next consideration shall be to see what testimony our manner of Iudging , doth yield vs of the nature of the soule : concerning which , three thinges offer themselues , worthy the reflecting on ; which are , our manner of thinking ; the opposition which frequently occurreth in our thoughts ; and the nature of truth and of falsehood . As for the first , we may remember how we haue shewed , that all iudgement or deeming is but an apprehension of identification , or something immediately following out of it : and that a settled iudgement or assent of the mind is as it were a limbe , or branch , or graft in our soule ; so that we find that our perceiuing of identification between two thinges , or our seeing that the one is the other , is that by which our soule encreaseth . Now , because when two thinges are identifyed , the one reacheth not further then the other , it is cleare that this encrease of the soule is not made by partes , which being added one to an other do cause it to be greater : and therefore , since this latter course is the only meanes of encrease in bodies and in quantity , it is as cleare that the nature of the soule , is quite different from the nature of all corporeall or Quantitatiue thinges . Againe , it is against the nature of identification , to be of partes ; and therefore , they who take quantity to be one thing , and not many thinges tyed together , do acknowledge that truly there are no partes in it : and this is so rigorously true , that although we speake of two thinges that in reality are identifyed one with an other , yet if our wordes be such , as imply that our vnderstanding considereth them as distinct partes , and by abstraction giueth them the nature of partes ; then they are no longer identifyed , but in good Logike , we ought in this case to deny the one of the other . As for example : though the hand and the foote be the same thing , ( as we haue declared in our first Treatise ) yet because in the name hand , there is a secret exclusion of any thing that is not in the definition of a hand , it followeth that in our speech we must say , that a hand is not a foote Likewise though it be confessed , that the thing which is rationality is also risibility ; neuerthelesse , it is a solecisme in Logike , to say that rationality is risibility ; because it is the nature of these abstracted names , to confine their signifycations to one definition ; and the definitions of these two termes are diuers . Out of this consideration it followeth clearely , that seeing the nature of partes , is contrary to the nature of identity ; and that the soule in her iudgements worketh alltogether by identity , it is impossible that her operations should consist of partes , or in any sort resemble any proceeding of Quantitatiue thinges . The like will be conuinced out of the opposition we find in our thoughts . 2 In it we may consider two thinges : first the generation of it : next , the incompossibility of opposites in the soule . To beginne with the first : we see that in our speaking , opposition is produced by the addition of this word Not : as when we say , not a man , not a penny , not a word ; and therefore it followeth , that in our soule there is a notion of it , correspondent to the word that expresseth it . Now , seeing that a notion is a thing , and that it is the likenesse of its obiect , or rather the same with the obiect ; lett vs cast about , how we should of partes and of Quantity , make a nothing , or an identification to not : and when we find that it is ridiculous and absurd to go about it , lett vs conclude , that the manner of working , which our soule vseth , is farre different from that which is vsed in bodies , and among materiall thinges . And if you obiect , that not only a body , but euen any other substance whatsoeuer ( suppose it as spirituall as you will ) can not be eyther like , or identifyed to nothing ; and therefore this argument will as well proue that the soule is not a thing or substance , as that it is not a body : we answere , that it is euident out of what we haue already said , that the vnderstanding is not the obiects it vnderstandeth , by way of similitude , but by a higher meanes ; which we haue shewed to be by way of Respects . Now then , the respect which a thing hath to an other thing , by not hauing such a respect vnto it , as a third thing formerly considered hath therevnto , may be expressed in way of Respects , though it can not in way of similitude : and so our vnderstanding is able to expresse , what neyther our fansy , nor any corporeall thing can arriue to the expression of : as when first we find , that one man hath a respect to the wall , which we call the power of seeing , it if afterwardes we find that an other man hath a respect vnto the wall of impotence , that he can not see it , this second respect the vnderstanding hath a power to expresse as well as the first : as we haue touched aboue . 3 As for the opposition that occurreth in our thoughts , we may consider it of two kindes : the one is of the thinges or obiects that come into our thougths or into our soule : and this is not properly an opposition in the soule ; for although the thinges be opposite by their owne nature in themselues , yet they do not exercise their opposition in the soule : nay , though the oppositiō be euen in the soule it selfe , if the soule with this oppositiō , be considered as an obiect , it maketh no opposition in the soule ; for so you may consider your soule learned and vnlearned , ignorant and knowing , good and bad , and the like : all which are oppositions in a soule supposed to be so qualifyed , but are no oppositions in a soule that considereth them : no more then fire and water , heauy thinges and light , white and blacke , being and not being , an affirmatiue proposition and its negatiue , and the like : all which are in themselues so contrary and opposite to one an other , that they can not consist together in one subiect ; they haue an incompossibility among themselues ; wheresoeuer the one of them is , by its very entrance it driueth out its opposite : and yet in the soule they agree together without reluctance : she knoweth and considereth and weigheth both sides of the scale at the same time , and ballanceth them euenly one against an other : for vnlesse both the opposites were in the same instant in the same comparing power , that power could not by one act whose beginning implyeth its ending , iudge the difference and opposition of them : as when we say blacke is contrary to white , or darkenesse is the want of light , we pronounce one common not being of both extremes . We may then boldely conclude , that since no body whatsoeuer can entertaine at the same time , and in the same place , these quarrelling Antagonistes , but that by their conflict , they presently destroy one an other , and peraduenture the body too , into which they presse for entrance , and the entire possession of which each of them striueth for ; ( those of them I meane , that are proportioned to the reception of bodies ) and that the soule imbibeth them together without any difficulty or contrast , and preserueth them allwayes frendes euen in the face of one an other , and lodgeth them together in the same bed ; and that ( in a word ) these opposite thinges do enioy an admirable and vnknowne manner of Being in the soule , and which hath no parallele nor argument in bodily thinges : we may ( I say ) boldely conclude , that the soule it selfe , in which all these are , is of a nature , and hath a manner of Being altogether vnlike the nature of bodies , and their manner of Being . Out of this agreeing of all obiects in the soule , 4 and their hauing no opposition there , euen whiles she knoweth the opposition that is betweene them in themselues , there followeth an other consideration , of no lesse importance : which is , that the amplitude of our soule in respect of knowledge , is absolutely infinite ; that is to say , she is capable of knowing at the same time obiects without end or measure . For the explicating whereof , we are to cōsider , that the latter conclusions , which the soule gaineth knowledge of , do hang to the former by identificatiō , or by the soules seeing that two notions are identifyed , because they are identifyed to a third , as is before expressed ; and the first principles which seeme to be immediately ioyned vnto the soule , haue the identity of their termes plaine and euident , euen in the very termes themselues . Nay , if we insist further , we shall find that the first truthes must haue an identification to the very soule it selfe ; for it being euident that truth or falsehoode , is not in the soule but so farre forth , as she doth apply her selfe to the externall obiect , or to the existence of thinges in themselues ; and that we find that the soules knowing with euidence that any thing is or hath being , implyeth her knowing that her selfe is ; ( for she can not know that a thing seemeth so to her , or maketh such an impression in her , without knowing that her selfe is ; though peraduenture she may not know what her selfe is , but taketh her selfe to be no other thing then the body of the man in which she is ) it is euident that the first truthes which enter into the soule , to witt , that this or that seemeth so or so vnto her , ( and these truthes no sceptike euer doubted of ) are identifyed with the soule it selfe ; seeing that an obiects seeming to be such or such , is nothing else , but the soule so qualifyed . And by this we find , that the certainty of the first Principles , as for example of this Proposition , That the whole is bigger then the Part , will depend in a particular soule of her certainty of her owne Being : for although this proposition would haue a necessity in the very connexion of the termes , notwithstanding there were not in nature any whole or Part ; yet this necessity would not be a necessity of Existence or of Being in the obiect , but a necessity of connexion , as it were of two partes of the soule : and so , if verity and falsity be not perfectly in the soule , but in comparison to actuall existence , the soule would not be perfectly true , or ( to say more properly ) would not haue the perfection of truth in her , by hauing or knowing this proposition , vnlesse withall she were certaine , that there were existēt , an obiect of this Propositiō : of which ( as we haue said ) she can not be certaine , without being certaine of her owne Being ; so that in effect , the identification of other thinges among themselues , by which such thinges are knowne , doth come at the last to be retriued in the existence of the soule it selfe , and to be in the soule , by the identification of those other thinges vnto her selfe . 5 Now then to proceed to the proofe of our proposed conclusion , it is cleare , that the adding of one thing to an other , doth out of the force of this addition , perfect the thing vnto which the addition is made , if the aduenient thing be added in such way , as the former is apt to receiue it : but it is euident , that the soule is made fitt by former propositions , to be identifyed to later ones ; for we see that the former ones draw on , and inferre the later ones : and therefore it followeth , that the more is added to the soule , the greater is her aptitude to haue more , or to be more encreased : and consequently , that the more is added vnto her , the more may still be added ; and the more capable and more earnest she is , to haue more . Wherefore it can not be denyed , but that since in the nature of the obiects there is no impediment to hinder their being together in the soule , ( as we haue proued a litle aboue ) and that in her by receiuing new obiects into her , there is a continuall encrease of capacity to receiue more ; she hath an amplitude to knowledge absolutely infinite , in such a manner as we haue aboue expressed . Now to apply to our purpose what we haue gathered by this discourse , it is cleare , that these two conditions . of one thing not driuing out an other , and of infinity of accessions , do openly disclayme from quantity , and from matter ; for we see that what hath Quantity , or is a Body , can not admitt a new thing into it , vnlesse some other thing do first go out of it , to make roome for the aduenient one : and as for infinitude , it breedeth a sea of contradictions , if it be but thought of in Quantity : and therefore we may conclude , that the soule , vnto whom these two conditions do belong , is not quantitatiue or corporeall , but immateriall , and of a spirituall nature . 6 The second kind of opposition , that occurreth in our thoughts , or in our soule , is of Contradictory Propositions : it hath its origine in the opposition of Being to not Being : and is when a thing is identifyed vnto the soule , in such sort as we haue said , that a Iudgement or Deeming maketh the obiect become as it were a limbe , or part of the soule : and because the conflict of two such propositions , if they were together in the soule , would make her be something contrary to the nature of Being ( if any thing can be contrary to Being ) which in the schooles they call ens & non ens ; the impossibility of her admitting into her selfe two such propositions together , doth testify her firme cleauing and her fixednesse to Being : and so doth confirme and bring new euidence to that argument for the soules spirituality , which in the first Chapter of this part , we drew from the nature of Being . As for truth and falsehood , they spring from the same roote as the last ; as being qualities consequent to the opposition of affirmatiue and negatiue propositions ; whereof if the one be true , the other must necessarily be false : and therefore , we neede not spend time in setting downe any particular considerations of these ; since what we haue said of the other , is applyable vnto them : but it is sufficient , that we thus note them , to giue the Reader occasion to reflect vpon them . Among propositions , 7 there are some which Logitians do terme of Eternall truth : and out of these , there are ingenious men , who imagine that the Immortality of the soule may be immediately deduced . Herein they roue not quite from the marke ; though withall I must needes say , they do not directly hitt it . To vnderstand the vtmost that may be inferred out of such propositions , we may note two conditions in them : the first is , that generally these propositions are vniuersall ones ; and thereby haue that force to conuince the spirituality of the soule , which we haue explicated and shewed to belong vnto vniuersall termes : the second is , that in these propositions , there is a necessity of connexion between their termes ; such an one , or at the least very like therevnto , as we explicated in those propositions , which beare their euidence plaine in their very termes . And out of this we may draw an other argument for the spirituality of the soule : for we see that all corporeall agents and patients , are defectible and contingent ; that is to say , sometimes , or ( if you will ) most times , they attaine their effect ; but withall , sometimes ( be it neuer so seldome ) they misse of it : and accordingly , it happeneth sometimes that our eyes , our eares , our touch , and the rest of our senses are deceiued ; though for the most part , they giue vs true informations of what they conuerse with : but these propositions of eternall verity do neuer faile : they haue in themselues an indefectibility insuperable ; and consequently , they giue euidence that the soules nature is of a higher degree of constancy and certainty , then what falleth within the compasse of bodies : and is of a nobler and different straine , from all corporeall thinges : for this certainty is entayled vpon such propositions by the force of Being ; which is the proper obiect of the soule : and they haue their Being , as limbes and partes of the soule . As for the terme of Eternall verity , it is not to be taken positiuely , as if these propositions , or their obiects , had any true eternity or perseuerance , without beginning or ending : but only negatiuely ; that is , that there can be no time , in which they are false : and therefore , we can not out of their hauing such a kind of Eternity belonging to them , argue a capacity of infinite time or duration in our soule that comprehendeth them . THE SEVENTH CHAPTER . That our discoursing doth proue our soule to be incorporeall . 1 HAuing thus runne ouer those proofes for the immateriality of our soule , which arise out of her manner of working when she iudgeth ; in the next place , we are to enquire what others , her manner of discoursing will afford vs. We are sure , that since our discourse is composed of iudgements , and of single apprehensions , it can not choose but furnish vs with all those pregnant arguments , that we drew from them . But that will not serue our turne : we looke after new euidence ; and we shall see it will giue it vs with full handes . It consisteth in this : that when we discourse , we may easily perceiue there is more at one time in our minde , then we can discouer to be in our fantasy ; for we find , that in our fantasy , as one proposition cometh , an other is gone : and although they that are gone , seeme to be ready at a call , yet they are not in presence ; as being thinges which consist in motion , and that require place ; and therefore the one iustleth the other out of the place it possessed . But if it fared in like manner in our inward soule , we could neuer attaine vnto knowledge : for it is manifest , that our soule is not assured of a conclusion , but by her seeing the premisses : if then the premisses be taken away , the conclusion that resteth vpon them , falleth to the ground : but they are taken away , if they be out of our mind : therefore , when our vnderstanding yieldeth its assent to a conclusion , it must of necessity haue the premisses still in it . But we must not rest here ; this consideration will carry vs on a wondrous deale further : we know , that who so goeth to frame a new demonstration in any subiect , must be certaine he taketh nothing contrary to what he hath learned in many bookes : likewise , that who will make a latine verse , or readeth a Poeme , knoweth there is nothing in all that Poeme contrary to his Prosodia : do we not then manifestly perceiue a certaine remainder of all these in his soule ? The like is in all artes : in which he that goeth about any worke according to art , sheweth he hath in his head all the rules of that art , though he do not distinctly remember them , or call them to mind whiles he worketh : for if he haue them not , how doth he worke by them ? Since then it is cleere that he thinketh not of them at that time , it is as cleere , that more is in his soule at one time , then is in his fantasy , or then can be there by materiall bodies , ( which we haue shewed is the way , whereby all thinges come into the fantasy ) although it be the nimblest and the subtilest Agent of all corporeall thinges whatsoeuer . An other consideration whereby to euince the immateriality of the soule , 2 concerneth the proceeding of syllogismes by linkes , fastened one to an other : whence we may take notice , that euery one of them is a steppe to an other : and consequently , it is manifest that according to the nature of the soule , they must be all together in her : since , if any one were absent , all the rest that followed and depended vpon that one , would haue no grounding , nor fixednesse in the soule . Now if to this we adde , that what is to be knowne , is absolutely and liquidly infinite , there can not be brought or expected a more pregnant and home wittenesse of our soules spirituality : it following out of these groundes , that the soule by its nature , is not only capable of , but is expressely ordered to an infinite knowledge of infinite obiects all together ; for these two , finite and infini●e science , are so vastly different from one an other , that if the same subiect be capable of both , it must of necessity be ordered to infinite , as to its chiefest act and end : and thus out of capacity in this subiect , its being ordered is well inferred ; though in other matters peraduenture the consequence may not be good . And accordingly , who looketh into Geometry , Arithmetike , Logike , or euen nature it selfe , will euidently see that the obiects of knowledge , are euery way , and in euery science , multiplyable without end . Neyther ough● this to be neglected , 3 that a great part of the soules obiects , and indeed of those that are most naturall to her , is aboue the capacity , and out of the reach of materiall thinges . All Metaphysikes abstract frō quantity : the inuestigation of God , of Angels , of the soule it selfe , eyther concludeth immateriality , or at the least worketh about it . What shall I say of Logicall notions , of those which are called the second intentions ; about which there is so much businesse , both in the schooles and in the world ? It is sufficient that we haue already expressed , how all our notions are respectiue . But in particular the motiues of humane actions are very abstracted considerations : as for example , hope of thinges to come , memory of thinges passed , vertue , vice , honour , shame , and the like . To these lett vs adde , that when we teach or explicate any thing to ignorant persons , we must frame our owne apprehensions to their capacity , and we must speake such thinges as they may comprehend : which capacity or extent of comprehension we can not see not perceiue by any sense , but we iudge it meerely by our Reason , and by our vnderstanding . Wherefore , seeing that our operation is mainely and chiefely on and by such motiues , as are not lyable to materiall principles and compositions , it is euident , that the springhead from whence such an operation floweth , must also be immateriall and incorporeall . I am not ignorant , that this argument vseth to be answered by vrging , that the soule likewise knoweth Deafenesse , Dumbenesse , Blindenesse , and such other notions of Nothinges ; and yet is not from thence inferred to be nothing ▪ it conceiueth God and Eternity ; and yet it is neither from it selfe , as God is , nor eternall . In like manner ( say they ) it may know incorporeall thinges , and yet not be therefore it selfe incorporeall . To this I reply , first with wishing them not to mistake me , but to giue my argument its full force and weight : for there is a very great difference betweene the knowing of a thing , in a strained , toylesome , and confuled manner , and the hauing a thing for its ordinary matter and subiect of negotiation : this argueth connaturality between the soule and what it is in such sort conuersant about ; but that doth not . Now , what is inferred out of whole sciences and artes , concerneth a maine stocke of the soules businesse , and not some extraordinary vertue or power she hath . But to come vp close to the answere : I say , that if we being throughly acquainted with materiall thinges , can find that it is not in the possibility of any such to be the likenesse of an immateriall thing ; and from thence do inferre that our soule , for being fraught with immateriall notions , is not materiall ; our conclusion is well collected , and a very good one ; for the premisses out of which we do gather it , are within our kenning ; and therefore if there were any defect in the consequence , we should easily perceiue it . Whence it appeareth clearely , that there is no parity between the deduction of our conclusion , and that other which the obiection vrgeth , that our soule , because it can know eternall thinges , is also eternall ; for eternity is a thing beyond our comprehēsion : and therefore it ought not be expected at our handes , that we should be able to giue an account where the bracke is . And to say the truth , if knowledge be taken properly , we do not know eternity ; howeuer by supernaturall helpes we may come to know it : but in that case , the helpes are likely to be proportionable to the effect . Neyther are negations properly knowne , seeing there is nothing to be knowne of them . And thus we see that these obiections do proceed from the aequivocation of the word knowledge ; sometimes vsed properly , othertimes applyed abusiuely . THE EIGHT CHAPTER . Containing proofes out of our manner of proceeding to action , that our soule is incorporeall . 1 I Doubt not but what we haue already said , hath sufficiently conuinced our soules being immateriall , vnto whomsoeuer is able to penetrate the force of the arguments we haue brought for proofe thereof , and will take the paines to consider them duely : ( which must be done , by serious and continued reflection , and not by cursary reading , or by interrupted attempts ) yet since we haue still a whole field of proofes vntouched , and that in so important a matter , no euidence can be too cleare , nor any paines be accounted lost , that may redouble the light , although it shine already bright enough to discerne what we seeke ; we will make vp the concert of vnanimous testimonies to this already established truth , by adding those arguments we shall collect out of the manner of our soules proceeding to action , vnto the others we haue drawne from our obseruations vpon her apprehensions , her iudgements , and her discourses . Looking then into this matter : the first consideration we meete withall is , that our vnderstanding is in his owne nature an orderer ; and that his proper worke is to ranke and putt thinges in order : for if we reflect vpon the workes and artes of men , as , a good life , a common-wealth , an army , a house , a garden , all artefactes ; what are th●y , but compositions of well ordered partes ? And in euery kind , we see that he is the Master , and the Architect , and is a accoūted the wisest , and to haue the best vnderstanding , who can best , or most , or further then his fellowes ▪ sett thinges in order . If then to this we ioyne , that quantity is a thing whose nature consisteth in a capacity of hauing partes and multitude , and consequently is the subiect of ordering and ranking ; doth it not euidently follow , that our soule , compared to the whole masse of bodies , and to the very nature of corporeity or quantity , is as a proper agent to its proper matter to worke vpon ? Which if it be , it must necessarily be of a nobler straine , and of a different and higher nature then it ; and consequently , can not be a body , or be composed of Quantity : for had matter in it selfe , what it expecteth and requireth from the agent , it would not neede the agents helpe , but of it selfe it were fitt to be an Agent . Wherefore if the nature of corporeity , or of body , in its full latitude , be to be ordered , it followeth that the thing whose nature is to be an orderer , must as it is such , be not a body , but of a superiour nature , and exceeding a Body : which we expresse by calling it a spirituall thing . Well then , 2 if the soule be an orderer , two thinges belong necessarily vnto her : the one is , that she haue this order within her selfe , the other is , that she haue power to communicate it vnto such thinges , as are to be ordered . The first she hath by science , of which enough already hath beene said towardes proouing our intent . Next , that her nature is communicatiue of this order , is euident out of her action and manner of working . But whether of her selfe she be thus communicatiue , or be so by her coniunction to the body she informeth , appeareth not from thence . But where experiēce falleth short , reason supplyeth , and sheweth vs that of her owne nature she is communicatiue of order ; for seeing that her action is an ordering , and that in this line there are but two sortes of thinges in the world , namely , such as do order , and such as are to be ordered ▪ it is manifest , that the action must by nature and in the vniuersall consideration of it , beginne from the orderer ( in whom order hath its life and subsistence ) and not from that which is to receiue it : then , sithence ordering is motion , it followeth euidently , that the soule is a moouer and a beginner of motion . But since we may conceiue two sortes of moouers ; the one when the agent is mooued to mooue ; the other , when of it selfe it beginneth ●he motion without being mooued ; we are to enquire , vnto which of these two the soule belongeth . But to apprehend the question rightly , we will illustrate it by an example : lett vs suppose that some action is fitt to beginne at tenne of the clocke : now we may imagine an agent to beginne this action in two different manners ; the one , that the clocke striking tenne , breedeth or stirreth somewhat in him , from whence this action followeth ▪ the other manner is , that the agent may of his owne nature , haue such an actuall comprehension or decurrence of time within himselfe , as that without receiuing any warning from abroad , but as though he moued and ordered the clocke as well as his owne instruments , he may of himselfe be fitt and ready , iust at that houre to beginne that action ; not as if the clocke told him what houre it is , but as if he by gouerning the clocke , made that houre to be , as well as he causeth the action to beginne at that houre . In the first of these manners , the agent is mooued to mooue : but in the second , he mooueth of himselfe , without being mooued by any thing else . And in this second way , our soule of her owne nature communicateth her selfe to quantitatiue thinges , and giueth them motion : which followeth out of what we haue already prooued ; that a soule , in her owne nature , is the subiect of an infinite knowledge , and therefore is capable of hauing such a generall comprehension , as well of time , and of the course of all other thinges , as of the particular action he is to doe ; and consequently , standeth not in neede of a Monitor without her , to direct her when to beginne . If then it be an impreuaricable law with all bodies , that none whatsoeuer can mooue vnlesse it be mooued by an other ; it followeth , that the soule which mooueth , without being stirred or excitated by any thing else , is of a higher race then they ; and consequently is immateriall and voyde of Quantity . But lett me not be mistaken in what I come from saying ; as though my meaning were , that the soule exerciseth this way of mouing her selfe , and of ordering her actions , whiles she is in the body : for how can she ; seeing she is neuer endewed with complete knowledge requisite for any action , neuer fully comprehending all the circumstances of it ? But what I intend , is that the nature of the soule , considered in it selfe , is such , as hath a capacity and may reach to this manner of working , ( whence I inferre that she is not a body but a spirit ) without determining , whether she worke thus in the body , or out of it : 3 that enquiry belongeth not to this place ; it will follow by and by . But for the present , hauing considered vnto what kind of working , the nature of the soule in abstract , is capable of attaining ; we will conclude this Chapter with reflecting vpon those actions of hers , which fall dayly vnder our remarke , as being exercised in the body . In all of them we may obserue , that she proceedeth with a certaine vniuersality and indifferency , beyond the practise of all other creatures whatsoeuer : for example , if a man be spoken to , or asked of a hundred seuerall thinges that he neuer thought of before in all his life , he will immediately shape pertinent replyes , to all that is said , and returne fitting answeres to euery question : as , Whither such a man goeth ? How long this staffe is ? What colour that mans clothes are of ? &c : to all which , and to as many thinges more as you will ( so they be within the compasse of his knowledge ) he straight answereth differently , and to the purpose . Whence it is manifest , that his answeres do not proceed vpon sett gimals or stringes , whereof one being strucke , it moueth the rest in a sett order , ( which we haue shewed , is the course in all actions done by beastes ) but out of a principle within him , which of it selfe is indifferent to all thinges ; and therefore can readily apply it selfe to the answere , according as by the question it is moued : and the like may be obserued in his actions ; which he varyeth according to the occasions presented . I remember how Sir Philip Sidney ( the Phoenix of the age he liued in , and the glory of our nation , and the patterne to posterity of a complete , a gallant , and a perfect gentleman ) aptly calleth our handes , the instruments of instruments ; from Aristotle , who termeth them Organa organorum , or vniuersall instruments , fittly moulded to be employed in any seruice ; whereas nature hath to all other creatures appropriated their instruments to determinate actions , but to man , she hath ( in these ) giuen such , as might be applyed to any kind of worke whatsoeuer : and accordingly we see , that the same kind of bird , still buildeth her neast and breedeth her young ones , in the same way , without any the least variance at all : but men do build their houses as they please , sometimes vpon hils , sometimes in vales , sometimes vnder the earth , and sometimes vpon the toppes of trees : and the manners of breeding or instructing their children , are as diuers , as the customes of nations and townes : and in all other actions , our Masters note it for a property peculiar to man , that he vseth to arriue vnto the same end by diuers meanes ; as to transport ourselues to some place we would goe vnto , eyther by water , or by horse , or by coach , or by litter , as we please : whereas we see no such variety in like actions of other liuing creatures . All which being so , we may conclude , that the soules proceeding eyther to answeres , or to action , argueth cleerely that she hath within her selfe such an indifferency , as is ioyned with a meanes to determine this indifferency : the contrary whereof we see in all corporeall engines ; for they haue euery steppe in the whole course of their wayes , chalked out vnto them , by their very framing , ( as hath beene amply declared in the first Treatise ) and haue the determination of their worke , from end to end sett downe , and giuen them by their artificier and maker : and therefore it is most euident , that the soule can not be a thing composed or framed of materiall and quantitatiue partes , seeing she hath not her wayes sett downe vnto her , but frameth them of her selfe , according to the accidents that occurre . 4 The same nature of the soule , discouereth it selfe in the quiet proceeding of Reason , when it worketh with greatest strength and vigour ; as well knowing , that its efficaciousnesse consisteth not in the multitude of partes , which Passion breedeth , but in the well ordering of those it already hath vnder its command . Whereas the strength of Quantity , and the encrease of its strength , consisteth in the multitude of its partes : as will euidently appeare to whom shall consider this point deepely . 5 Thus we have in a summary manner gone through all the operations of those soule , which in the beginning of this latter Treatise , we heaped together as materials , wherewith to rayse an immateriall and spirituall building . Neyther , I hope , will our Reader be offended with vs , for being more succinct and concise in all our discourse concerning our soule , then where we deliuered the doctrine of Bodies : for the difficultnesse of this subiect , and the nicety required to the expressing our conceptions concerning it , wherein ( as the Prouerbe is ) a haire is to be clouen , would not allow vs that liberty of ranging about , as when we treated of Bodies . What occurreth among them , may be illustrated by examples within their owne orbe , and of their owne pitch ; but to desplay the operations of a soule , we can find no instances that are able to reach them ; they would rather embroile and darken them : for the exact propriety of wordes , must be strictly and rigorously obserued in them : and the Reader shall penetrate more into the nature and depth of them , by serious meditation and reflection vpon the hintes we haue here giuen , ( efficacious enough , I hope , to excite those thoughts he should haue for this purpose , and to steere them the right way ) then by much and voluminous reading , or by hearing long and polished discourses of this subiect . For my part , if what I haue here said , should to any man appeare not sufficient to conuince that our soule is of a spirituall and farre different nature , from all such thinges as in our first Treatise we haue discoursed vpō , and taken for the heades and most generall kindes of Bodies , ( vnto which all other particular ones , and their motions may be reduced ) I shall become a suitor to him , in entreating him to take this subiect into his handling , where it beginneth to be vnwieldy for mine , and to declare vnto vs , vpon the principles we haue settled in the first Treatise , and vpon considering the nature of a body ( which is the first of all our notions ) how these particulars we haue reflected vpon in mans actions , can be drawne out of them ; for I can find no possible meanes to linke them together : a vast and impenetrable Ocean , lyeth betweene the discoueries we haue made on each side of its shores ; which forbiddeth all commerce between them ; at the least , on the darke bodies side , which hath not winges to soare into the region of Intellectuall light . By those principles , we haue traced out the course and progresse of all operations belonging to sense ; and how beastes do or may performe all their actions , euen to their most refined and subtilest operations : but beyond thē , we haue not beene able to carry these groundes , nor they vs. Lett him then take the paines to shew vs , by what figures , by what first qualities , by what mixtion of rare and dense partes , an vniuersall apprehension , an euident iudgement , a legitimate consequence is made : and so of the like ; as , of a mans determination of himselfe to answere pertinently any question : of his choosing this way before that ; &c. Which if he can doe ( as I am sure he can not ) I shall allow it to be reasō , and not obstinacy , that worketh in his mind , and carryeth him against our doctrine : but if he can not , and that there is no apparence nor possibility ( as indeede there is not ) that these actions can be effected by the ordering of materiall partes , and yet he will be still vnsatisfyed , without being able to tell why , ( for he will be vnwilling to acknowledge , that these abstracted speculations , do not sinke into him , and that nothing can conuince him , but what his senses may be iudges of , and that he may handle , and turne on euery side like a bricke or a tile ) and will be still importune with cauillous scrupules , and wilde doubts , that in truth , and at the bottome do signify nothing , we will leaue him to meditate at his leisure vpon what we haue said ; whiles we proceed on to what followeth out of this great principle , That our soule is incorporeall and spirituall . THE NINTH CHAPTER . That our soule is a Substance , and Immortall . HAuing concluded that our soule is immateriall and indiuisible ; 1 to proceed one steppe further , it can not be denyed , but that it is eyther a substance or an accident ; if the later , it must be of the nature of the substance whose accident it is ; for so we see all accidents are : but in man when his soule is excluded , there is no spirituall substance at all , whereof we haue any notice : and therefore if it be an accident , it must be a corporeall accident , or some accident of a body ; as some figure , temperature , harmony , or the like : and consequently , it must be diuisible : but this is contrary to what is proued in the former Chapters : and therefore it can not be a corporeall accident . Neyther can it be a spirituall accident : for vnto what spirituall substance should it belong , when as nothing in man can be suspected to be spirituall , but it selfe . Seeing then that it can be no accident , a substance it must be , and must haue its Existence or Being in it selfe . Here we haue passed the Rubiton of experimentall knowledge : 2 we are now out of the boundes that experience hath any iurisdiction ouer : and from henceforth , we must in all our searches and conclusions rely only vpon the single euidence of Reason . And euen this last conclusion we haue beene faine to deduce out of the force of abstracted reasoning vpon what we had gathered before ; not by immediate reflection vpon some action we obserue proceeding from a man : yet withall , nature flasheth out by a direct beame , some litle glimmering of the verity of it , to the eye of Reason that is within vs : for as whē we see a clocke mooue , or a mill , or any thing that goeth by many wheeles , if we marke that there are two contrary motions , in two diuers partes of it , we can not think that those contrary motions , do belong to one and the same continued body , but shall presently conclude , that there must be in that engine two seuerall bodies compacted together ; so in man , though his body be the first moouer that appeareth vnto vs , yet seeing that in his actions , some effects do shew themselues , which it is impossible should proceed from a body , it is euident , that in him there is some other thing besides that one which we see : and consequently we may conclude , that he is composed of a body and of somewhat else that is not a body : which somewhat else , being the spring from whence those actions flow , that are of a different straine from them that are deriued from the body , must necessarily be a spirituall substance . 3 But whiles we are examining , how farre our present considerations , and short discourses may carry vs , as it were experimentally to confirme this truth , we must not omitt what Auicenna in his booke de Anima & Almahad , and Monsieur des Cartes in his Methode , do presse vpon the same occasion . Thus they say , or to like purpose : if I cast with my selfe , who I am that walke , or speake , or think ; or order any thing ; my reason will answere me , that although my legges or tōgue were gone , and that I could no longer walke or speake , yet were not I gone , and I should know and see with my vnderstanding , that I were still the very same thing , the same Ego as before . The same as of my tongue or legges , would reason tell me of my eyes , my eares , my smelling , tasting , and feeling , eyther all of them together , or euery one of them single , that were they all gone , still should I remaine : As when in a dreame , ( where I vse none of all these ) I both am , and know my selfe to be Reason will tell me also , that although I were not nourished , so I were not wasted , ( which for the drift of the argument may be supposed ) yet still I should continue in Being . Whence it would appeare , that my hart , liuer , lnges , kidneyes , stomacke , mouth , and what other partes of me soeuer , that serue for the nourishment of my body , might be seuered from me , and yet I remaine what I am . Nay , if all the beautifull and ayry fantasmes , which fly about so nimbly in our braine , be nothing else but signes vnto in our soule , of what is without vs ; it is euident , that though peraduenture she would not without their seruice , exercise that which by errour we missename Thinking ; yet the very same soule and thinker might be without them all : and consequently , without braine also ; seeing that our braine is but the play-house and scene , where all these faery maskes are acted : so that in conclusion Reason assureth vs , that when all body is abstracted in vs , there still remaineth a substāce , a thinker , an Ego , or I , that in it selfe is no whitt diminished , by being ( as I may say ) stripped out of the case it was enclosed in . And now I hope the intelligēt Reader will conceiue I haue performed my promise , 4 and haue shewed the soule of man to be an Immortall substance : for since it is a substance , it hath a Being ; and since it is an immateriall substance , it hath a Being of its owne force ; without needing a consort body , to helpe it to sustaine its Existence : for to be a substance , is to be the subiect of Existence ; and consequently , to be an immateriall substance , is to be a subiect capable of Existence , without the helpe of matter or of Quantity . It can not therefore be required of me , to vse any further industry , to proue such a soule to be immortall : but who will contradict her being so , is obliged to shew that she is mortall : for it followeth in reason , that she will keepe her being , vnlesse by some force she be bereaued of it ; it being a rule , that whosoeuer putteth a thing to be , is not bound , for the continuation of that thinges being , to proue that it is not changed : but on the other side , he that auerreth it is changed , is bound to bring in his euidence of a sufficient cause to change it : for to haue a thing remaine , is natures owne dictamen , and followeth out of the causes which gaue it being : but to make an alteration , supposeth a change in the causes ; and therefore the obligation of proofe lyeth on that side . Neuerthelesse , 5 to giue satisfaction to those , who are earnest to see euery article positiuely prooued , we will make that part too our Prouince . Lett vs then remember , that Immortality signifyeth a negation , or a not hauing of Mortality : and that a positiue terme , is required to expresse a change by ; since nature teacheth vs , that whatsoeuer is , will remaine with the Being it hath ▪ vnlesse it be forced out of it : if then we shew , that Mans soule hath not those groundes in her , which maketh all thinges we see , to be mortall ; we must be allowed to haue acquitted ourselues of the charge , of prouing her Immortall . For this end , lett vs looke round about vs , and enquire of all the thinges we meete with , by what meanes they are changed , and come to a periode , and are no more . The pure elements will tell you , that they haue their change , by rarefaction and condensation , and no otherwise : mixed bodies , by alteration of their mixture : small bodies , by the actiuity of the Elements working vpon them ; and by the meanes of rarefaction and condensation , entering into their very constitution , and breeding an other temperament , by seperation of some of their partes , and in their steade mingling others . Plantes , and trees , and other liuing creatures will tell you , that their nourishment , being insinuated through their whole bodies , by subtile pores , and blinde passages , if they either be stopped by any accident , or else be filled with bad nourishment , the mixture of the whole faileth of it selfe , and they come to dye . Those thinges which are violently destroyed , we see are made away , for the most part by diuision ; so fire by diuision destroyeth all that cometh in its way ; so liuing creatures are destroyed , by their parting of their bloud from their flesh , or of one member from an other , or by the euaporation or extinction of their naturall heate . In fine , we are sure that all thinges , which within our knowledge loose the ir Being , do so by reason of their Quantity ; which by diuision , or by rarefaction , and compression , gaineth some new temperature , that doth not consist with their former temper . After these premisses , I neede say no more : the conclusion displayeth it selfe readily and plainely , without any further trouble ; for if our labour hath beene hitherto , to shew that our soule is indiuisible , and that her operations are such as admitt not quantitatiue partes in her ; it is cleare , that she can not be mortall , by any of those wayes , whereby we see thinges round about vs to perish . The like argument we may frame out of locall motion ; for seeing that all the alteratiue actions we are acquainted withall , be performed by locall motion , ( as is deliuered , both in grosse , and by detaile , in our first Treatise ) and that Aristotle , and all vnderstanding Philosophers do agree , there can be no locall motion in an indiuisible thing , ( the reason whereof is euident , to whomsoeuer reflecteth vpon the nature of Place , and of locall motion ) it is manifest , that there can be no motion to hurt the soule , since she is concluded to be indiuisible . 6 The common argument likewise vsed in this matter , amounteth to the same effect : to witt , that since thinges are destroyed only by their contraries ; that thing which hath no contrary , is not subiect to destruction : ( which Principle both Reason and experience , do euery where confirme : ) but a humane soule is not subiect to contrariety : and therefore such ●n one can not be destroyed . The truth of the assumption , may be knowne two wayes : first , because all the contrarieties that are found within our cognisance , do arise out of the primary opposition of Rarity and Density ; from which the soule being absolutely free , she likewise is so , from all that groweth out of that roote : and secondly , we may be sure that our soule can receiue no harme from contrariety ; since all contraries are so farre from hurting her , as contrary wise , the one helpeth her in the contemplation of the other : and as for contradiction in thoughts , which att different times our soule is capable of admitting , experience teacheth vs , that such thoughts do change in her , without any preiudice to her substance ; they being accidents , and hauing their contrariety only betwixt themselues within her , but no opposition at all to her ; which only is the contrariety that may haue power to harme her : and therefore , whether soeuer of such contrary thoughts be in the soule , pertaineth no more to her subsistence , then it doth to the subsistence of a body , 7 whether it be here or there , on the right hand , or on the left . And thus I conceiue my taske is performed ; and that I am discharged of my vndertaking to shew the soules Immortality , which importeth no more , then to shew , that the causes of other thinges mortality , do not reach her . Yet being well persuaded , that my reader will not be offended with the addition of any new light , in this darke subiect ; I will striue to discouer ( if it be possible ) some positiue proofe , or guesse , out of the property and nature of the soule it selfe , why she must remaine , and ●nioy an other life after this . To this end , lett vs cast our eye backe , vpon what hath beene already said , concerning her nature . We found that truth is the naturall perfection of Mans soule ; and that she can not be assured of truth naturally , otherwise then by euidence : and therefore it is manifest , that euidence of truth , is the full complete perfection , at which the soule doth ayme . We found also , that the soule is capable of an absolute infinity of truth or euidēce . To these two , we will adde only one thing more , which of it selfe is past question , and therefore needeth no proofe ; and then we will deduce our conclusion : and this is , that in a man his soule is a farre nobler , and perfecter part of him , then his body : and therefore , by the rules of nature and of wisedome , his body was made for his soule , and not his soule finally for his body . These groundes being thus layed , lett vs examine , whether our soule doth in this life arriue to the end she was ordained for , or no : and if she do not then it must follow of necessity , that our body was made but for a passage , by which our soule should be ferried ouer into that state , where she is to attaine vnto that end , for which her nature is framed and fitted : the great skill , and artifice of nature , shewing and assuring vs , that she neuer faileth of compassing her end , euen in her meanest workes : and therefore without doubt would not breake her course in her greatest : whereof man is absolutely the head and chiefe , among all those that we are acquainted with . Now , what the end is , vnto which our soule doth ayme , is euident ; since the perfection of euery thing , is the end for which it is made : the perfection then , and end of the soule being euidence ; and she being capable of infinite euidence ; lett vs enquire , whether in this life she may compasse it or no. To determine this question , lett vs compare infinite euidence , to that euidence , which the greatest and most knowing man that euer liued , hath acquired by the worke of nature alone ; or to that euidence , which by aime we may imagine is possible euer to happen vnto any one man to arriue vnto : and balancing them well together , lett vs iudge whether all that any man can know here , is not in respect of what a mans soule is capable of , to be stiled as nothing , and deserueth not the name of euidence , nor to be accounted of that nature : and if our sentence do conclude vpon this , lett vs acknowledge that our soule arriueth not to her perfection , nor enioyeth her end , in this world ; and therefore , must haue infaillibly an other habitation in the next world , vnto which nature doth intend her . Experience teacheth vs , that we can not fully comprehend any one of natures workes : and those Philosophers , who in a disciplinable way search into nature , ( and therefore are called Mathematicians ) after they haue written large volumes of some very slender subiect , do euer find , that hey haue left vntouched , an endlesse abisse of knowledge , for whomsoeuershall please to build vpon their foundations : and that they can neuer arriue neere saying all that may be said of that subiect , though they haue said neuer so much of it . We may not then make difficulty to beleeue , that the wisest and learnedest men in the world , haue reason to professe with the father of Philosophers , that indeede they know nothing ▪ And if so , how farre are they from that happinesse and perfection , which consisteth in knowing all thinges ? Of which full sea , we neuerthelesse find euen in this low ebbe , that our soule is a channell capable ; and is framed a fitt vessell and instrument to receiue it , when the tide shall come in vpon it : which we are sure it can not do , vntill the bankes of our body which hinder it , be broken downe . 8 This last consideration , without doubt , hath added no small corroboration to our former proofes ; which are so numerous and so cleare , as peraduenture it may appeare superfluous , to say any more to this point : since one conuincing argument establisheth the verity of a conclusion , as efficaciously as a hundred : and therefore Mathematicians vse but one single proofe , in all their propositions ; after which other supernumerary ones , would be but tedious Neuerthelesse ▪ since all the seuerall wayes , by which we may looke into the nature of our soule ( the importantest subiect we can busy our thoughts vpon ) can not faile of being pleasing and delightfull to vs , we must not omitt to reflect a litle vpon that great property of our soule , by which she is able to mooue and to worke , without her selfe being mooued or touched . Vnto which adding , that all life consisteth in motion , and that all motion of bodies cometh from some other thing without them ; we may euidently conclude , that our soule , who can mooue without receiuing her motiō from abread , hath in her selfe a spring of life ; for the which she is not beholding ( as bodies are ) to some extrinsecall cause , of a nature like vnto her ; but only to him , who gaue her to Be what she is . But if she haue such a spring of life within her , it were vnreasonable to imagine , that she dyed vpon the occasion of the death of an other thing , that exerciseth no action of life , but as it is caused by an other . 9 Neyther may we neglect that ordinary consideration , which taketh notice , that our soule maketh vse of propositions of eternall truth ; which we haue aboue produced , among our proofes for her being of a spirituall nature ; and shall now employ it for the prouing her Immortall : by considering , that the notion of Being , which settleth these propositions so , as they feare no mutation or shaking by time , is the very roote of the soule ; and that which giueth her her nature ; and which ●heweth it selfe in all her operations : so that , if from Being , arriueth vnto these propositions , to feare no time ; the like must of necessity betide also the substāce of the soule . And thus we see , that her nature is out of the reach of time : that she can comprehend time , and sett it limits : and that she can think of thinges beyond it , and cast about for them . All which are cleare testimonies , that she is free and secure from the all deuouring and destroying tyranny of that Saturniall Conquerour of the whole world of matter and of Bodies , whose seruant is death . After all these proofes drawne from the nature of the soule it selfe , 10 euery one of them of force to conuince her immortality , I must craue leaue to adde one consideration more , though it seemeth to belong vnto an others haruest , namely to the science of Morals : and it is , that the position of Mortality in the soule , taketh away all morality , and changeth men into beastes ; by taking away the ground of all difference in those thinges , which are to gouerne our actions . For supposing that the soule dyeth with the body ; and seeing that man hath a comprehension or notion of time without end ; it is euident , that the spanne of this life , must needes appeare contemptible vnto him , that well considereth and weigheth it against the other infinite duration : and by consequence , all the goods , and euils which are partes of this life , must needes become as despicable and inconsiderable : so that better or worse in this life , hath not any appearance of difference betweene them ; at the least , not enough to make him labour with paine to compasse the one , and eschew the other , and for that end , to crosse his present inclination in any thing , and engage himselfe in any the least difficult taske : and so it would ensue , that if to an vnderstanding man , some course or action were proposed vnto him , as better then that he were going about , or for the instant had a mind vnto ▪ he would relish it , as a great marchant , or a Banquier would do , who dealing for Millions , one should presse him with earnestnesse , to make him change his resolued course , for the gaine of a farthing more this way then the other ; which being inconsiderable , he would not trouble his head with it , nor stoppe at what he was in hand with . In like manner , whosoeuer is persuaded , that for an infinity of time he shall be nothing , and without sense of all thinges , he scorneth for this litle twinckling of his life , to take any present paines , to be in the next moment well , or to auoyde being ill ; since in this case , dying is a secure remedy to any present euill ; and he is as ready to dye now , as a hundred yeares hēce ; nor can he estime the losse of a hūdred yeares , to be a matter of moment : and therefore he will , without any further guidance or discourse , betake himselfe to do whatsoeuer his present inclination beareth him to with most facility ; vpō this resolutiō , that if any thing crosse him , he will presētly forgoe his life , as a trifle not worth the keeping : and thus , neyther vertue , nor honour , nor more pleasure then what at the present tickleth him , doth fall into his account : which is the ouerthrow of the whole body of Morality , that is of mans action and nature . But all they who looke into sciences , do crosse that for an erroneous and absurd position , which taketh away the Principles of any science : and consequently , the position of the soules Mortality , is to be esteemed such . There remaineth yet one consideration more , and peraduenture more important , then any we haue yet mentioned , to conuince the soules immortality : which is , that spirituall thinges are in a state of Being . But we shall not be able to declare this , vntill we haue proceeded a litle further . THE TENTH CHAPTER . Declaring what the soule of a man , seperated from his body , is : and of her knowledge and manner of working . 1 VNhappy man ! how long wilt thou be inquisitiue and curious to thine owne perill ? Hast thou not already payed too deare , for thy knowing more then thy share ? Or hast thou not heard , that who will prye into maiesty , shall be oppressed by the glory of it ? Some are so curious ( shall I say ) or so ignorant , as to demaund , what a humane soule will be , after she is deliuered from her body : and vnlesse they may see a picture of her , and haue whereby to fansie her , they will not be persuaded , but that all are dreames , which our former discourses haue concluded : as if he , who findeth himselfe dazeled with looking vpon the sunne , had reason to complaine of that glorious body , and not of his owne weake eyes , that can not entertaine so resplendent a light . Wherefore to frame some conceit of a seperated soule , I will endeauour for their satisfaction , to say some what of her future state . Lett vs then first consider what a Thought is . ( I do not meane , that corporeall spiritt , which beateth at our common sense ; but that which is within , in the inward soule , whose nature we find by discourse and effects , though we can not see it in it selfe . ) To this purpose we may obserue , that if we are to discourse , or to do any thing , we are guided the right way in that subiect we haue in hand , by a multitude of particular thoughts ; which are all of them terminated in that discourse or action : and consequently , euery act of our mind , is as it were an actuall rule or direction , for some part of such discourse or action : so that we may conceiue a complete thought ( compounded of many particular ones ) to be a thing , that ordereth one entire discourse or action of our life . A thought being thus described , lett vs in the next place trye , if we can make an apprehension , what a science or an art is : as , what the science of Astronomy is ; or what the art of playing on the Organes is , when the Astronomer thinketh not of the motions of the heauens , nor the Organist of playing on his instrument : which science and art , do neuerthelesse euen then reside in the Astronomer , and in the Organist ▪ and we find , that these are but the resultes of many former complete thoughts ; as being those very thoughts in remainder ; whatsoeuer this may signify . Lastly , lett vs conceiue ( if we can ) a power or capacity to Being : vnto which capacity , if any Being be brought , that it is vnseperably glewed and riueted vnto it , by its very being a Being : and if any two thinges be brought vnto it , by the vertue of one Being , common to both those thinges , that both of them , by this one being , do become one betwixt themselues , and with this capacity ; and that so there is no end or periode of this addition of thinges , by the mediation of Being ; but that by linkes and ringes , all the thinges that are in the world , may hang together betwixt themselues , and to this Power ▪ if all of them may be brought vnto it by the glew and vertue of being : in such sort as we haue formerly declared , passeth in the soule . Now lett vs putt this together , and make vp such a thing , as groweth out of the capacity to Being , thus actuated and cleauing to all thinges that any way haue being ; and we shall see , that it becometh a whole entire world , ordered and clinging together with as great strength and necessity , as can proceede from the nature of Being , and of contradiction : and our reason will tell vs , that such a thing , if it be actiue , can frame a world , such an one as we liue in , and are a small parcell of , if it haue matter to worke vpon ; and can order whatsoeuer hath Being , any way that it is capable of being ordered , to do by it , and to make of it , whatsoeuer can be done by , and made of such matter . All these conceptions ( especially by the assistance of the last ) may serue a litle to shadow out a perfect soule : which is , a knowledge , an art , a rule , a direction , of all thinges : and all this by being all thinges , in a degree and straine , proper and peculiar to it selfe : and an vnperfect soule , is a participation of this Idea : that is , a kn●wledge , a rule , and a direction , for as much as it is , and as it attaineth vnto . Now as in our thoughts , it is the corporeall part only which maketh a noise , and a shew outwardly , but the spirituall thought , is no otherwise perceiued then in its effect , in ordering the bodily acts ; in like sort , we must not conceiue this knowledge to be a motion ; but meerely to be a thing or Being , out of which the ordering and mouing of other thinges doth flow ; it selfe remaining fixed and immoueable : and because all that is ioyned vnto it , is there riueted by Being , or identification ; and that when one thing is an other , the other is againe it ; it is impossible that one should exceed the other , and be any thing that is not it : and therefore , in the soule there can be no partes , no accidents , no additions , no appendances , nothing that sticketh to it and is not it : but whatsoeuer is in her , is soule ; and the soule , is all that which is within her ; so that all that is of her , and all that belongeth vnto her , is nothing but one pure simple substance , peraduenture M●taphysically , or formally diuisible ; ( in such sort as we haue explicated in the first Treatise , of the diuisibility betweene quantity and substance ) but not quantitatiuely , as bodies are diuisible . In fine , substance it is , and nothing but substance ; all that is in it , being ioyned and imped into it , by the very nature of Being , which maketh substance . This then , is the substantiall conceite of a humane soule stripped of her body . Now , to conceiue what proprieties this substance is furnished with ; lett vs reflect vpon the notions we frame of thinges , 2 when we consider them in common : as when we think of a man , of bread , of some particular vertue , of a vice , or of whatsoeuer else ; and lett vs note , how in such , our discourse determineth no place , nor time : nay , if it should , it would marre the discourse ; as Logitians shew , when they teach vs , that scientificall syllogismes can not be made without vniuersall propositions : so that we see , vnlesse these thinges be stripped from Place and Time , they are not according to our meaning : and yet neuerthelesse , we giue them both the name , and the nature of a Thing , or of a substance , or of a liuing Thing , or of whatsoeuer else may by our manner of conceiuing or endeauours , be freed from the subiection of time and Place . Thus then we plainely see , that it is a very different thing , to be , and to be in a Place : and therefore , out of a Thinges being in no Place , it can not be inferred , That it is not ; or that it is no substance : nor contrariwise , out of its being , can it be inferred , that it is in a Place : there is no man but of himselfe perceiueth the false consequence of this argument , a thing is , therefore it is hoat , or it is cold : and the reason is , because hoat and cold , are particular accidents of a body ; and therefore a body can be without eyther of them . The like proportion is betweene Being in generall , and Being a Body , or Being in a Body : for both these , are particulars in respect of Being : but to be in a Place , is nothing else , but to be in a circumstant Body : and so , what is not in a Body , is not in a Place : therefore , as it were an absurd illation to say , it is , therefore it is in a Body ; no lesse is it to say , it is , therefore it is somewhere ; which is equiualent to , in some Body : and so a great Master ( Peraduenture one of the greatest , and iudiciousest that euer haue beene ) telleth vs plainely , that of it selfe it is euident , to those who are truly learned , that incorporeall substances are not in Place : and Aristotle teacheth vs , that the Vniuerse is not in Place . But now to make vse of this discourse , we must intimate what it is we leuell at in it : we direct it to two endes ; first , to lead on our thoughts , and to helpe our apprehension , in framing some conception of a spirituall substance , without residence in Place ; and to preuēt our fansies checking at such abstraction ; since we see that we vse it in our ordinary speech , when we thinke not on it , nor labour for it , in all vniuersall and indefinite termes : next , to trace out an eminent propriety of a seperated soule : namely , that she is no where ; and yet ( vpon the matter ) that she is euery where : that she is bound to no Place , and yet remote from none : that she is able to worke vpon all , without shifting from one to an other , or coming neere any : and that she is free from all , without remoouing or parting from any one . 3 A second propriety , not much vnlike this first , we shall discouer in a seperated soule , if we compare her with time . We haue heretofore explicated , how Time is the motion of the heauens ; which giueth vs our motion ; which measureth all particular motions ; and which comprehendeth all bodies , and maketh them awayte his leisure . From the large empire of this proud commander , a separated soule is free : for although she do consist with time , ( that is to say , she is , whiles time is ; ) yet is ●he not in time ; nor doth she in any of her actions , expect time ; but she is able to frame time , to spinne or weaue it out of her selfe , and to master it . All which will appeare manifestly , if we consider what it is to be in time . Aristotle sheweth vs ; that , to be comprehended vnder time , or to be in time , is , to be one of those mooueables , whose being consisting in motion , taketh vp but a part of Time ; and hath its termes , before , and behind , in time ; and is measured by Time ; and must expect the flowing of Time , both for Being , and for Action . Now all this manifestly belongeth vnto Bodies , whose both action and being , is subiect to a perpetuall locall motion and alteration : and consequently , a separated soule , who is totally a Being , and hath her whole operation all together ( as being nothing but her selfe when we speake of her perfectiue operation ; ) can not be said to be in time , but is absolutely free from it ; though time do glide by her , as it doth by other thinges : and so , all that she knoweth or can do , she doeth and knoweth at once , with one act of the vnderstanding or rather , she is , ( indeede and really ) all that : and therefore , she doth not require time to manage or order her thoughts , nor do they succeed one an other , by such vicissitudes as men are forced to thinke of thinges by , because their fansie , and the images in it which beate vpon the soule to mak●●er thinke , whiles she is in the body , are corporeall , and therefore , do require time to mooue in , and to giue way to one and other : but she thinketh of all the thinges in the world , and of all that she can thinke of , together and at once ; as hereafter we intend to shew . A third propriety we may conceiue to be in a separated soule ▪ by apprehending her to be an Actiuity ; 4 which that we may rightly vnderstand , lett vs compare her , in regard of working , with a body : reflecting then vpon the nature of bodies , we shall find , that not any of them will do the functions they are framed for , vnlesse some other thing do stirre them vp , and cause them so to do . As for example ; a knife , if it be thrust or pressed , will cutt , otherwise , it will lye still and haue no effect : and as it fareth with a knife , so it doth in the same manner with those bodies , which seeme most to mooue themselues ; as vpon a litle consideration , will appeare plainely . A beast seemeth to mooue it selfe : but if we call to minde , what we haue deliuered vpon this subiect in the first Treatise , we shall find that whensoeuer he beginneth to mooue , he eyther perceiueth something by his sense , which causeth his motion , or else he remembreth something that is in his braine , which worketh the like effect . Now if sense presenteth him an obiect that causeth his motion , we see manifestly , that it is an externall cause which maketh him mooue : but if memory do it , we shall find that stirred by some other part ; as by the stomacke , or by the heart , which is empty , or heated , or hath receiued some other impression from an other body , so that , sooner or later , we shall discouer an outward moouer . The like is in naturall motions ; as , in heauy thinges , their easy following ( if they be sucked ) an other way then downewardes , testifyeth that their motion downewardes hath an extrinsecall motor , as is before declared : and not only in these , but throughout , in all other corporeall thinges . So that in a word , all bodies are of this nature , that vnlesse some other thing presse them and alter them , when they are quiett , they remaine so ; and haue no actiuity , otherwise then from an extrinsecall moouer : but of the soule , we haue declared the contrary ; and that , by its nature , motion may proceed from it , without any mutation in it , or without its receiuing any order , direction , or impulse , from an extrinsecall cause . 5 So that , now summing vp together , all we haue said vpon this occasion , we find a soule exempted from the body , to be ; An indiuisible substance , exempted from place and time , yet present to both : an actuall and present knowledge of all thinges that may be knowne : and a skill or rule , euen by what it selfe is , to all thinges whatsoeuer . This she is , if she be perfect : but if she be imperfect ; then , is she all this to the proportion of her groweth , ( if so I may say ) and she is powerfull according to the measure of her knowledge , and of her will. So that in fine , a seperated soule , is of a nature to haue , and to know , and to gouerne all thinges . 6 I may reasonably suspect , that my saying how imperfect soules are rules to the proportion of their groweth , may hau● occasioned great reflexion , and may haue bredd some trouble in the curious and heedefull reader . I confesse this expression was deliuered by me , only to free my selfe for the present from the labour of shewing what knowledge euery seperated soule hath : but vpon second thoughts , I find that such sliding ouer this difficult point will not serue my turne , nor saue me the paines of vntying this knott : for vnlesse I explicate what I meane by that speech , I shall leaue my Reader in great doubt and anxiety ; which to free him from , I must wade a litle further in this question of the extent of a seperated soules knowledge , into which , I haue thus , vpon the by , engaged my selfe : but lett him first be aduertised , that I do not here meddle , with what a seperated soule may know by reuelation , or by supernaturall meanes : but that I do only tracke out her naturall pathes ; and do guesse at what she is , or knoweth , by that light which her conuersation in her body affordeth vs. Our entrance into this matter must be , to consider what mutation in respect of knowledge , a soules first change out of her body , maketh in her ; for it is not vnlikely , but that nature may some way enlighten vs so farre , as to lett vs vnderstand what must follow out of the negation of the bodies consorteshippe , added vnto what we know of her and other workes in this world . This then first occurreth that surely she can not choose but still know in that state , all that she did know whiles she was in the body ; since we are certaine that the body hath no part in that which is true knowledge : as is aboue declared , when we shewed ; first , that all true knowledge is respectiue ; secondly , that the first impressions of the fansie , do not reach to the interiour soule ; and lastly , that she worketh by much more , then what hath any actuall correspondence in the fansie , and that all thinges are vnited to her by the force of Being : from which last , it followeth that all thinges she knoweth , are her selfe ; and she , is , all that she knoweth : wherefore , if she keepeth her selfe and her owne Being , she must needes keepe the knowledge of all that she knew in this world . Next , she must vndoubtedly know then somewhat more , then she knew in the body ; 7 for seeing that out of the thinges she already knoweth , others will follow by the meere ordering and connexion of them ; and that the soules proper worke , is to order thinges : we can not doubt , but that , both the thinges she knoweth in this world , must of necessity be ordered in her to the best aduantage ; and likewise , that all that , will be knowne , which wanteth no other cause for the knowing of it , but the ordering of these thinges : for if the nature of a thing , were order , who can doubt but what were putt into that thing , were putt into order ? Now , that the nature of the soule is such , we collect easily ; for seeing that all order proceedeth from her , it must be acknowledged that order is first in her : but what is in her , is her nature : her nature then , is order ; and what is in her , is ordered . In saying of which , I do not meane that there is such an order betweene the notions of a seperated soule , as is betweene materiall thinges , that are ordered by the soule whiles she is in the body ; for seeing that the soule is adaequate cause of such order ; ( that is to say , a cause which can make any an such , and the whole kind of it ; ) it followeth , that such order is not in her ; for if it were , she would be cause of her selfe , or of her owne partes . Order therefore , in her , must signify a thing more eminēt , thē such inferiour order , in which resideth the power of making that inferiour order : and this is nothing else , but the cōnexion of her notions by the necessity of Being ; which we haue oftē explicated . And out of this eminēt or superiour kind of order , our conclusion followeth no lesse then if the inferiour order which we see in our fansies , whiles our soule is in our Body , did reside in our interiour soule ; for , it is the necessity of identification , which doth the effect , and maketh the soule know ; and the order of fantasmes , is but a precedent condition in the bodily Agent , that it may worke vpon the soule ; and if more fantasmes then one could be together , this order would not be necessary . Out of this , a notable and a vast conclusion , manifestly followeth : to witt , that if a soule , can know any one thing more when she is out the body , then what she did know whiles she was in the body ; without any manner of doubt , she knoweth all that can be drawne , and forced out of those knowledges , which she had in her body . How much this is , and how farre it will reach , I am affraide to speake : only I entreate Mathematicians , and such as are acquainted with the manner how sciences proceed ; to consider how some of their definitions are made : to witt by composing together sundry knowne termes , and giuing a new name to the compound that resulteth out of them : wherefore cleare it is , that out of fewer notions had at the first , the soule can make many more : and the more she hath , or maketh , the more she can multiply . Againe , the maximes , which are necessary to be added vnto the definitions for gaining of knowledge , we see are also compounded of ordinary and knowne termes ; so that a seperated soule , can want neyther the Definitions , nor the Maximes , out of which the bookes of sciences are composed : and therefore , neyther can the sciences themselues be wanting vnto her . Now if we consider , that in the same fashion as demonstrations are made , and knowledge is acquired in one science , by the same meanes , there is a transcendence from science to science : and that there is a connexion among all the sciences , which fall into the consideration of man , and indeede among all , at the least corporeall thinges ; ( for of spirituall thinges , we can not so assuredly affirme it ; although their perfection may persuade vs , that there is rather a greater connexion among them , then among corporeall thinges ) it will follow , that a soule which hath but any indifferent knowledge in this world , shall be replenished with all knowledge in the next . But how much is this indifferent knowledge , that for this purpose is required in this world ? Vpon mature consideration of this point , it is true , I find it absolutely necessary , that the soule must haue here so much knowledge , as to be able to determine that some one thing , which hath connexion with all the rest , is in such a time : but then , why out of this very conception , she should not be able to clymbe vp by degrees , to the knowledge of all other thinges whatsoeuer ( since there is a connexion betweene that , and all the rest , and no vntransible gappe , or Chaos to seuer them ) I professe I do not see . Which if it be so , then the soule of an abortiue in his mothers wombe , if he once arriue to haue sense , and from it , to receiue any impression in his soule , may for ought I know , or can suspect to the contrary , be endewed in the next world with as much knowledge , as the soule of the greatest Clerke that euer liued : and if an abortiue do not arriue so farre , as to the knowledge of some one thing , I know no reason , why we should belieue it arriued to the nature of man. Whence it followeth , that this amplitude of knowledge , is common to all humane soules , ( of what pitch soeuer they seeme to bee here ) when they are seperated from their bodies : as also , that if any errour haue crept into a mans iudgement , during this life , whether it be of some vniuersall conclusion , or of some particular thing , all such will be abolished then , by the truth appearing on the opposite side ; sithence two contradictory iudgements , can not possesse our soule together : as euen in this world , as well experience , as reason teacheth vs. But vnawares I haue engulfed my selfe into a sea of contradiction , from no meane aduersaries : for Alexander Aphrodiseus , Pomponatius , and the learnedest of the Peripatetike schoole , 8 will all of them rise vp in maine opposition against this doctrine of mine : shewing how in the body , all our soules knowledge is made , by the working of our fansie ; and that there is no act of our soule , without speculation of fantasmes residing in our memory : therefore , seeing that when our body is gone , all those litle bodies of fantasmes are gone with it ; what signe is there , that any operation can remaine ? And hence they inferre , that seeing euery substance hath its Being for its operations sake , and by consequence were vaine and superfluous in the world , if it could not enioy and exercise its operation ; there is no necessity or end , why the soule of a man should suruiue his body : and consequently , there is no reason to imagine other , then that it perisheth when the man dyeth . This is the substance of their argument ; which indeede is nothing else , but to guesse without ground , or rather against all ground : but howsoeuer , this comfort I haue , that I haue to do with Peripatetikes ; men that will heare and answere reason : and to such I addresse my speech . To ioyne issue then with them , and to encounter them with their owne weapons , lett vs call to minde , what Aristotle holdeth light to be . He saith , that it is a suddaine and momentary emanation of what it is , following the precedent motion of some body , but without motion in it selfe . As for example : when the sunne cometh into our horizon , ( saith he ) the illumination of the horizon , is an effect in an instant , following from the motion which the sunne had , since his setting in the other hemisphere , vntill he appeare there againe : so that ( according to him ) the way of making this light , is the sunnes locall motion ; but the effect of the being enlightened , is a thing of a very different nature , done without beginning , and continuing vntill the sunne departe againe from our horizon . And as he explicateth this action of illumination , in the same manner , doth he the actions of sense and of vnderstanding . Vpon all which I vrge , that no Peripatetike will deny me , but that as in euery particular sensation or thinking , there precedeth a corporeall motion , out of which it ensueth , so this generall motion , which we call the life of Man , precedeth that twinkle or moment , in which she becometh an absolute spiritt , or inhabitant of the next world . Wherefore it can not be said , that we introduce a doctrine aliene from the Peripatetike way of Philosophising , if we putt a momentary effect of motion ( according to their phrase of speaking ) to follow out of the course of mans life ; since they putt diuers such effects , to follow out of particular partes of it . Now , this momentary change , or what they please to call it , is that which maketh at one blow , all this knowledge we speake of : for , if we remember that knowledge is not a doing or a motion , but a Being ; as is agreed betweene the Peripatetikes and vs ; they can not , for the continuing it , require instruments and motors : for they are necessary only for change , not for Being . Now , all this mighty change , which is made at the soules deliuery , we conceiue followeth precisely out of the change of her Being : for seeing it is supposed , that her Being was before in a body , but is now out of a body ; it must of necessity follow , that all impediments , which grew out of her being in a body , must be taken away by her being freed from it . Among which impediments , one is , that time is then required betwixt her knowledge of one thing , and her knowledge of an other thing ; and so her capacity , that of it selfe is infinite , becometh confined to that small multitude of obiects , which the diuision and straightnesse of time giueth way vnto . Now that , which length of time could in part worke in the body , the same is entirely done in a moment , by the changing of her manner of Being : for by taking away the bondes , by which she was enthralled in the body , and was kept in , to apprehend but according to the measure of the body , and was constrained to be , and to enioy her selfe ( as it were ) but at the bodies permission ; she is putt in free possession of her selfe , and of all that is in her . And this is nothing else , but to haue that large knowledge , we haue spoken of ▪ for her knowing all that , is no other thing but her being her selfe perfectly . Which will appeare euident , if we consider that her nature is , to be a Knower , and that knowledge is nothing else but a Being of the obiect in the Knower ; for thence it followeth , that to know all thinges is naught else then to be all thinges : since then , we concluded by our former discourse , that all thinges were to be gathered out of any one ; it is cleare that to be perfectly her selfe , and any one thing , is in truth to know all thinges . And thus we see , that for the soules enioying all this knowledge when she is out of the body , she needeth no obiects without her , no phantasmes , no instruments , no helpes ; but that all that is requisite , is cōtained absolutely in her being her selfe perfectly . And so we retort our Aduersaries obiection on themselues ; by representing to them , that since in their owne doctrine , they require no body nor instruments , for that precise action which they call vnderstanding : it is without all ground , for them to require bodies and instruments in the next life , that the soule may there be that , which , they acnowledge she is in her body without any such helpes . And as for that axiome or experience , that the soule doth not vnderstand , vnlesse she speculate phantasmes : as on the one side I yield to it , and confesse the experience , after the best and seriousest tryall I could make of it ; so on the other side , when I examine the matter to the bottome , I find that it cometh not home to our aduersaries intention . For as when we looke vpon a thing , we conceiue we worke vpon that thing , whereas in truth we do but sett our selues in such a position that the thing seene may worke vpon vs : in like manner our looking vpon the phantasmes in our braine , is not our soules action vpon them , but it is our letting them beate at our common sense ; that is , our letting them worke vpon our soule . The effect whereof is , that eyther oursoule is bettered in her selfe , as when we study and contemplate : or else , that she bettereth something without vs , as when by this thinking , we order any action . But , if they will haue this Axiome auayle them , they should shew that the soule is not of her selfe a knowledge ; which if they be able to do , euen then when to our thinking , she seemeth not so much as to thinke , we will yield they haue reason : but that will be impossible to them to do ▪ for she is alwayes , of her selfe , a knowledge , though in the body sh●●eu●● expresseth so much , but when she is putt to it . Or else they should sh●w ▪ that this knowledge which the soule is of her selfe , will not by changing the manner of her Existence , become an actuall knowledge , insteed of the habituall knowledge which now appeareth in her . But as these Aristotelians embrace and sticke to one ▪ Axiome of their Patrone ; 9 so they forgoe and preuaricate against an other for as it is Aristotles doctrine , that a substance is for its operation , and were in vaine and superfluous if it could not practise it ; so likewise is it his confessed doctrine , that Matter is for its forme , and not the forme , for the 〈◊〉 . And yet these men pretend that the soule , serueth for nothing 〈…〉 gouerning of the body : whereas contrawise , both all . 〈…〉 doctrine , and common sense conuinceth , that the body must 〈…〉 soule . Which if it be , nothing can be more consentaneous to 〈◊〉 then to conceiue that the durance which the soule hath in the 〈…〉 assigned her , to worke and moulde in her the future state , which 〈…〉 haue after this life : and that no more operations are to be expected from her after this life , but insteed of them , a settled state of Being ; seeing that ▪ euen in this life , according to Aristotles doctrine , the proper operations of the soule are but certaine Beings : so that we may conclude , 〈◊〉 a soule were growne to the perfection , which her nature is capable of the would be nothing else but a constant Being , neuer changing from the happenesse of the best Being . And although the texts of Aristotle which remaine vnto vs , be vncertaine ( peraduenture , not so much because they were originally such ▪ in themselues , as through the mingling of some comments into the body of the text ; ) yet if we had his booke which he wrote of the soule vpon the death of his frend Eudemus , it is very likely we should there see his euident assertion of her Immortality ; since it had beene very impertinent to take occasion vpon a frends death to write of the soule , if he intended to conclude , that of a dead man there were no soule . Out of this discourse it appeareth , 10 how those actions which we exercise in this life , are to be vnderstood , when we heare them attributed to the next : for to think that they are to be taken in their direct plaine meaning and in that way , in which they are performed in this world ; were a great simplicity , and were to imagine a likenesse betweene bodies and spirits . We must therefore eleuate our mindes , when we would penetrate into the true meaning of such expressions , and consider how all the actions of our soule are eminently comprehended in the vniuersality of knowledge we haue already explicated . And so , the Apprehensions , iudgements , discourses , reflections , talkings together , and all other such actions of ours , when they are attributed to separated soules , are but inadaequate names and representations of their instantaneall sight of all thinges , for , in that , they can not choose , but see others mindes , which is that we call talking ; and likewise their owne ▪ which we call reflexion : the rest are plaine partes , and are plainely contained in knowledge ; discourse being but the falling into it ; iudgement the principles of it ; and single apprehensions the cōponents of iudgements : then for such actions as are the beginning of operatiō , there can be no doubt but that they are likewise to be found , and are resumed , in the same Vniuersality ; as , loue of good , consultation , resolution , prudentiall election , and the first motion ; for who knoweth all thinges , can not choose but know what is good , and that good , is to be prosecuted : and who seeth completely all the meanes of effecting and attaining to his intended good ; hath already consulted and resolued of the best : and who vnderstandeth perfectly the matter he is to worke vpon , hath already made his prudentiall election : so that there remaineth nothing more to be done , but to giue the first impulse . And thus you see , that this vniuersality of knowledge in the soule , comprehendeth all , 11 is all , performeth all ; and no imaginable good or happinesse , is out of her reach . A noble creature , and not to be cast away vpon such trash as most men employ their thoughts in . Vpon whom it is now time to reflect ; and to consider , what effects the diuers manners of liuing in this world , do worke vpon her in the next ; if first we acquitt ourselues of a promise we made at the end of the last Chapter . For it being now amply declared , that the state of a soule exempted from her body , is a state of pure being ; it followeth manifestly , that there is neyther Action nor Passion in that state : which being so , it is beyond all opposition that the soule can not dye : for it is euident that all corruption , must come from the action of an other thing , vpon that which is corrupted ; and therefore that thing must be capable of being made better and of being made worse . Now then , if a separated soule be in a finall state , where she can neyther be bettered , or worsened , ( as she must be , if she be such a thing , as we haue declared ) it followeth that she can not possibly loose the Being which she hath : and sithence her passage out of the body , doth not change her nature , but only her state ; it is cleare , that she is of the same nature , euen in the body : though in this her durance , she be subiect to be forged ( as it were ) by the hammers of corporeall obiects beating vpon her ; yet so , that of her selfe she still is what she is . And therefore as soone as she is out of the passible oore , in which she suffereth by reason of that oore , she presently becometh impassible , as being purely of her owne nature , a fixed substance , that is , a pure Being . Both which states of the soule , may in some sort be adūbrated by what we see passeth in the coppelling of a fixed mettall ; for as long as any lead , or drosse , or allay remaineth with it , it continueth melted , flowing , and in motion vnder the muffle : but as soone as they are parted from it , and that it is become pure , without any mixture , and singly it selfe , it contracteth it selfe to a narrower roome , and at that very instant , ceaseth from all motion , groweth hard , permanent , resistent vnto all operations of fire , and suffereth no change or diminution in its substance by any outward violence we can vse vnto it . THE ELEVENTH CHAPTER . Shewing what effects , the diuers manners of liuing in this world , do cause in a soule , after she is separated from her body . ONe thing , 1 may peraduenture seeme of hard digestion in our past discourse ; and it is , that out of the groundes we haue layed , it seemeth to follow that all soules will haue an equality ; since we haue concluded , that the greatest shall see or know no more then the least : and indeed , there appeareth no cause why this great and noble creature , should lye imprisoned in the obscure dungeon of noysome flesh ; if in the first instant , in which it hath its first knowledge , it hath then already gained all whatsoeuer it is capable of gaining in the whole progresse of a long life afterwardes . Truly , the Platonike Philosophers ( who are persuaded that a humane soule doth not profitt in this life , nor that she acquired any knowledge here ; as being of her selfe completely perfect ; and that all our discourses , are but her remembringes of what she had forgotten ) will find themselues ill bestedd to render a Philosophicall and sufficient cause of her being locked into a body : for to putt forgettfulnesse in a pure spiritt ; so palpable an effect of corporeity , and so great a corruption , in respect of a creature whose nature is , to know of it selfe , is an vnsufferable errour . Besides , when they tell vs , that she can not be changed , because all change would preiudice the spirituall nature , which they attribute to her ; but that well she may be warned and excitated by being in a body ; they meerely trifle : for eyther there is some true mutation made in her by that which they call a warning , or there is not ; if there be not , how becometh it a warning to her ? Or what is it more to her then if a straw were wagged at the Antipodes ? But if there be some mutation ( be it neuer so litle ) made in her by a corporeall motion ; what should hinder , why she may not by meanes of her body , attaine vnto science she neuer had ; as well as by it receiue any the least intrinsecall mutation whatsoeuer ? For if once we admitt any mutability in her from any corporeall motion , it is farre more conformable vnto reason to suppose it in regard of that which is her naturall perfection , and of that , which by her operations we see she hath immediately after such corporeall motions , and whereof before them there appeared in her no markes at all ; then to suppose it in regard of a darke intimation , of which we neyther know , it is nor how it is performed . Surely , no Rationall Philosopher seeing a thing , whose nature is to know , haue a being , whereas formerly it existed not ; and obseruing , how that thing by little and little giueth signes of more and more knowledge , can doubt but that as she could be changed from not being to being ; so , may she likewise be changed from lesse knowing , to more knowing . 2 This then being irrefragably settled , that in the body she doth encrease in knowledge : lett vs come to our difficulty and examine what this encrease in the body auaileth her ; seeing that as soone as she parteth from it , she shall of her owne nature enioy , and be replenished with the knowledge of all thinges : why should she laboriously striue to anticipate the getting of a few droppes , which but encrease her thirst and anxiety ; when hauing but a litle patience , she shall at one full and euerlasting draught drinke vp the whole sea of it ? We know that the soule is a thing , made proportionably to the making of its body ; seeing , it is the bodies compartener : and we haue concluded , that whiles it is in the body , it acquireth perfection in that way , which the nature of it is capable of ; that is , in knowledge : as the body acquireth perfection its way ; which is , in strēgth and agility . Now then , lett vs cōpare the proceedinges of the one , with those of the other substance ; and peraduenture we may gaine some light , to discerne what aduantage it may proue vnto a soule , to remaine long in its body , if it make right vse of its dwelling there . Lett vs cōsider the body of a man , well and exactly shaped in all his members ; yet , if he neuer vse care , nor paines to exercise those well framed limbes of his ; he will want much of those corporeall perfections , which others will haue , who employ them sedulously . Though his legges , armes , and handes , be of an exact symmetry ; yet he will not be able to runne , to wrestle , or to throw a dart , with those who labour to perfect themselues in such exercises : though his fingers be neuer so neately moulded or composed to all aduantages of quicke and smart motion ; yet if he neuer learned and practised on the lute , he will not be able with them to make any musike vpon that instrument , euen after he seeth plainely , and comprehendeth fully all that the cunningest Lutenist doth ; nether will he be able to playe , as he doth with his fingers , which of themselues are peraduenture lesse apt for those voluble motions then his are . That which maketh a man dexterous in any of these artes , or in any other operations proper to any of the partes or limbes of his body , is the often repetitions of the same actes ; which do amend , and perfect those limbes in their motions , and which make them fitt and ready for the actions they are designed vnto . In the same manner it fareth with the soule ; who●e essence is that which she knoweth : her seuerall knowledges may be compared , to armes , handes , fingers , legges , thighes , &c , in a body : and all her knowledges taken together , do compose ( as I may say ) and make her vp , what she is . Now , those limbes of hers , though they be , when they are at the worst , entire , and well shaped in bulke ( to vse the comparison of bodies ; ) yt they are susceptible of further perfection , as our corporeall limbes ae , by often and orderly vsage of them . When we iterate our acts of our vnderstanding any obiect , the second act is of the same nature , as she first , the third , as the second , and so , of the rest : euery one of which perfecteth the vnderstanding of that thing , and of all that dependeth vpon the knowledge of it , and maketh it become more vigorous and strong ; euen the often throwing of a boule at the same marke , begetteth still more and more strength and iustnesse in the arme that deliuereth it : for , it can not be denyed but that the same cause which maketh any thing , must of necessity perfect and strengthen it , by repeating its force and stroakes . We may then conclude that the knowledge of our soule , ( which is indeed her selfe ) will be in the next life more perfect and strong , or more slacke and weake , according as in this life she hath often and vigorously , or faintly and seldome , busied her selfe about those thinges which begett such knowledge . Now those thinges which men bestow their paines to know , 3 we see are of two kindes : for some thirst after the knowledge of nature , and of the variety of thinges , which eyther their senses , or their discourse , tell them of : but others looke no higher then to haue an insight into humane action , or to gaine skill in some art , whereby they may acquire meanes to liue . These later curiosities , are but of particulars ; that is , of some one , or few species , or kindes , whose common that comprehendeth them , falleth within the reach of euery vulgar capacity ; and consequently , the thinges which depend vpon them , are low , meane , and contemptible : whereas , the beauty , vastnesse , and excellency of the others , is so much beyond them , as they can be brought into no proportion to one an other . Now then , if we consider , what aduantage the one sort of these men , will in the next world haue ouer the other ; we shall find , that they who spend their life here in the study and contemplation of the first noble obiects , will , in the next , haue their vniuersall knowledge ( that is their soule ) strong and perfect : whiles the others , that played away their thoughts and time vpon trifles , and seldome raysed their , mindes aboue the pitch of sense , will be fainte through their former laizinesse , like bodies benummed with the palsey , and sickely through their ill dyett ; as when a well shaped virgin , that hauing fed vpon trash insteed of nourishing meates , languisheth vnder a wearisome burthen of the greene sickenesse . To make this point yet more cleare , 4 we may consider how the thinges which we gaine knowledge of , do affect vs vnder the title of good and conuenient , in two seuerall manners . The one is , when the appearance of good , in the abstracted nature of it , and after examination of all circumstances , carryeth our hart to the desire of the thing , that appeareth so vnto vs : the other is ▪ when the semblance of good to our owne particular persons without casting any further , or questioning whether any other regard may not make it preiudiciall , doth cause in vs a longing for the thing wherein such semblance shineth . Now , for the most part the knowledges which spring out of the later obiects , are more cultiuated by vs , then those which arise out of the other ; partly by reason of their frequēt occurring , eyther through necessity , or through iudgement ; and partly , by the addition which passion giueth to the impressions they make vpon vs : for passion multiplyeth the thoughts of such thinges , more then of any others , if reason do not crosse and suppresse her tumultuary motions , which in most men , she doth not . The soules then of such persons , as giuing way to their passion , do in this life busie themselues about such thinges as appeare good to their owne persons , and cast no further , must needes decede from their bodies , vnequally builded , ( if that expression may be permitted me ; ) and will be like a lame vnwieldy body , in which the principall limbes are not able to gouerne and moue the others ; because those principall ones are fainte , through want of spirits and exercise ; and the others are ouergrowne with hidropicall and nociue humours . The reason whereof is that in such soules their iudgements will be disproportioned to one an other , one of them being vnduely stronger then the other . What effect this worketh in regard of knowledge , we haue already declared , and no lesse will it haue in respect of action : for suppose two iudgements to be vnequall , and such , as in the action one contradicteth the other ; for example , lett one of my iudgements be , that it is good for me to eate because I am hungry ; and lett the other be , that it is good for me to study , because I am shortly to giue an account of my selfe : if the one iudgement be stronger then the other , as if that of eating be stronger then that of studying ; it importeth not that there be more reason ( all circumstances considered ) for studying : because , reasons , do moue to action according to the measure in which the resolution that is taken vpon them , is strong or weake ; and therefore , my action will follow the strongest iudgement , and I shall leaue my booke to goe to my dinner . Now , to apply this to the state of a separated soule ; we are to remember how the spirituall iudgements , which she collected in the body , do remaine in her after she is diuested of it : and likewise , we are to consider , how all her proceeding in that state , is built , not vpon passion , or any bodily causes or dispositions ; but meerely vpon the quality and force of those spirituall iudgements : and then , it euidently followeth , that if there were any such action in the next life , the pure soule would apply it selfe therevnto , according to the proportion of her iudgements , and as they are graduated and qualifyed . It is true , there is no such action remaining in the next life ; yet neuerthelesse there remaineth in the soule a disposition and a promptitude to such action : and if we will frame a right apprehension of a separated soule , we must conceite her to be of such a nature ( for then all is nature with her , as hereafter we shall discourse , ) as if she were a thing made for action in that proportion and efficacity , which the quartering of her by this variety of iudgements doth afford ; that is that she is , so much the more fitt for one action then for an other , ( were she to proceed to action , ) as the iudgement of the goodnesse of one of these actions is stronger in her , then the iudgement of the others goodnesse , which is in effect , by how much the one is more cultiuated then the other . And out of this we may conclude , that what motions do follow in a man , out of discourse , the like will in a separated soule , follow out of her spirituall iudgements . So that as he is ioyed , if he do possesse his desired good ; and is discontented and displeased , if he misse of it ; and seizeth greedily vpon it when it is present to him , and then cleaueth fast vnto it , and whiles he wanteth it , no other good affecteth him , but he is still longing after that Masterwish of his heart : the like in euery regard , but much more vehemently , befalleth vnto a separated soule . So that in fine she will be happy , or miserable , according as she hath built vp her selfe , by her spirituall iudgements and affections in this life . If knowledge , and intellectuall obiects be the goods she thirsteth after , what can be happier then she , when she possesseth the fullnesse of all that can be desired in that kind ? But if in this world a man settleth his hart cōstantly vpon any transito●y end ; as vpon wealth , corporeall delights , honour , power , and the like , ( which are too short breathed attendants to follow him so long a iourney as into the next ; ) then , all the powe● of his soule , euen after she hath left her body , will be still longing after that deare Idoll of her affections ; and for the want of it , she will not value the great knowledge she shall then be imbued withall , nor care for any other good she possesseth like a man who being sorrounded , with a full sea , and swolne tide of all specious obiects that may please and delight him , hath by vnlucky chance suffered his violent affections , and his impotent desires to be entangled in some meane loue , that eyther neglecteth him , or he is hindered from enioying ; and thereby , that litle droppe of gall , or rather that priuation of a meane contentment ( which truly in it selfe , is nothing ) infecteth and poisoneth the whole draught of happynesse that but for this , would swell him vp to the height of his wishes . But no comparisons of sorrowes , 5 or anguishes in this life ( where our earthy dwelling doth so clogge , and allay , and dull the sense of our soule , which only feeleth and relisheth eyther delight or woe ) can arriue to shadow out the misery of a separated soule so affected ; whose straines are so excessiuely vehement , and whose nature is a pure actiuity , and her selfe , all sense , all knowledge . It is true , I confesse that in a man , such motions do in part proceed from passion : and therefore , I will allow , that so much of them , as haue their origine meerely and only fromthence , shall dye with the body , and shall not haue made any impression in the separated soule : but besides the streame of passion we may in such motions obserue also , the worke of reason , for she , both approueth and employeth her powers , to compasse and gaine what the other presenteth ; and by legitimate discourse , draweth consequences out of that principle or iudgement , which maketh the byas , it then leaneth vnto : and these , are vndenyable effects of a spirituall iudgement settled in the soule . And therefore , as farre as these motions proceed from spirituall iudgements , so farre , it is cleare they must remaine in the separated soule . Peraduenture , what I haue said , may be lyable to a mistake ; as though I conceiued that these spirituall iudgements are made in the soule according to right reason , and to legitimate discourse : whereas , I meane nothing lesse ; but esteeming an ouerstrong iudgement in the seperated soule , to be proportionable vnto a passion in the body ; I conceite that as passion settleth reason on worke to find out meanes , whereby she may arriue vnto her endes ; so in like manner , may this iudgement sett reason on floate , with those actes whi●h follow consequently vpon it ( though inconsequent to the whole body of reason : ) because the disorder there , is , in the excesse of this iudgemēt ouer others , whose force ( according to nature ) ought to be greater then it . So that , if we would frame a conception of a disordered soule , when it is out of the body ; we may imagine it correspondent to a body , whose one part were bigger then could stand in proportion with an other : as , if the hand ( to vse the example we brought before ) were greater then the arme could manage , or the foote were larger and heauyer , then the legge and thigh could wield : vnto which adde that euery part were actiue and working of it selfe ; so as , though it could not be gouerned , yet would it continually haue its owne operation , which would be contrary to the operation of the arme , or of the legge , and consequently , it would euer be tending to incompossible operations : and by that meanes , both one member would alwayes disagree from the other , and neyther of them attaine any effect at all ; not vnlike to the fansie of the Poets , who fained a monster , which they termed Scylla , whose inferiour partes , were a company of dogges , euer snarling and quarrelling among themselues ; and yet were vnseuerable from one an other , as being compartes of the same substance . But to declare this important doctrine more dogmatically ; lett vs consider that of necessity a disordered soule hath these following iudgements settled in her . Namely , that she is not well ; that she can not be well without her desired good ; that it is impossible for her to compasse that good ; and lastly , that this state she is in , is by all meanes possible to be auoyded ; not , by changing her iudgement ( for that is her selfe ) but by procuring the satisfaction she desireth ; and this with all the power , and totall inclination of her actiuity and possibility . This then , being the temper of a disordered separated soule , it is easy to conceiue , what a sad condition such an one remaineth then in ; which is infinitely more , then any affliction that can happen to a man in this world : for since , euen here , all our ioyes , and griefes , do proceed from our soule ; we must needes allow , that when she shall be free from the burthen of her body ( which doth exceedingly impeach , and limitt her operations , and actiuity ) all her actions will be then farre greater and more efficacious . But because this point is of highest consequence , 6 we may not slightly passe it ouer ; but we will endeauour , if we can , to discouer the wonderfull efficacity and force of a separated soules operations ; that from thence we may the better collect , how great her happenesse or misery will be in the next life . Lett vs then consider , how an act or iudgement of the soule , may be more forcible , eyther by it selfe , or by the multiplication of such helpes , as do concurre with it . To beginne with considering the act in it selfe , we know that the certainest way to measure the strength of it , is to take a suruey of the force which sheweth it selfe in its effect : for they being relatiues to one an other , each of them discouereth the others nature . Now , this we will do after our ordinary manner , by comparing the spirituall effects issuing from a iudgement in the soule , to materiall effects proceeding from the operations and motions of bodies . In these we may obserue three thinges , by which we may estimate their efficaciousnesse : some actions dure a longer time ; others , take vp a greater place ; and others againe , worke the like effect in a greater place , and in a shorter time : which last sort , of all others , do proceed from the most powerfull , and most forcible agents . If then in these considerations , we compare a separated soule to a body ; what an infinity of strength and efficacity , will the meanest of those pure substances haue , beyond the most powerfull and actiue body that can be imagined in nature ? For we haue already shewed , how a separated soule comprehendeth at once , all place , and all times : so that , her actiuity requireth no application to place or time ; but , she is , of her selfe , mistresse of both , comprehending all quantity whatsoeuer , in an indiuisible apprehension ; and ranking all the partes of motion , in their complete order ; and knowing at once , what is to happen in euery one of them . On the other side ; an incorporated soule , by reason of her being confined to the vse of her senses , can looke vpon but one single definite place , or time , at once ; and needeth a long chaine of many discourses , to comprehend all the circumstances of any one action : and yet after all , how short she is of comprehending all ? So that comparing the one of these with the other , it is euident , that in respect of time and place ; and in respect of any one singular action ; the proportion of a separated soule , to one in the body , is as all time , or all place , in respect of any one piece , or least parcell of them ; or as the entire absolute comprehender of all time and all place , is to the discouerer of a small measure of them . For whatsoeuer a soule willeth in that state , she willeth it for the whole extent of her duration ; because she is then out of the state or capacity of changing : and wisheth for whatsoeuer she wisheth , as for her absolute good ; and therefore employeth the whole force of her iudgement , vpon euery particular wish . Likewise the eminency which a separated soule hath ouer place , is also then entirely employed vpon euery particular wish of hers ; since in that state there is no variety of place left vnto her , to wish for such good in one place , and to refuse it in an other ; as , whiles she is in the body happeneth to euery thing she desireth . Wherefore , whatsoeuer she then wisheth for , she wisheth for it according to her comparison vnto place : that is to say ; that as such a soule hath a power to worke at the same time in all place by the absolute comprehension , which she hath of place in abstract : so euery wish of that soule , if it were concerning a thing to be made in place , were able to make it in all places ; through the excessiue force and efficacy which she employeth vpon euery particular wish . The third effect by which among bodies we gather the vigour , and energy of the cause that produceth it , ( to witt , the doing of the like action , in a lesser time , and in a larger extent , ) is but a combination of the two former : and therefore , it requireth no further particular insistance vpon it , to shew , that likewise in this , the proportion of a separated to an incorporated soule , must needes be the selfe same as in the others ; seeing that a separated soules actiuity , is vpon all place in an indiuisible of time . Therefore , to shutt vp this point ; there remaineth only for vs to consider , what addition may be made vnto the efficacity of a iudgement , by the concurrence of other extrinsecall helpes . We see that when an vnderstanding man will settle any iudgement , or conclusion in his mind , he weigheth throughly all that followeth out of such a iudgement ; and considereth likewise all the antecedents that lead him vnto it : and if after due reflection , and examination , of whatsoeuer concerneth that conclusion , which he is establishing in his mind , he findeth nothing to crosse it , but that euery particular and circumstance goeth smoothly along with it , and strengtheneth it ; he is then satisfyed , and quiett in his thoughts , and yieldeth a full assent therevnto : which assent is the stronger , by how many the more concurrent testimonyes he hath for it . And although he should haue a perfect demonstration or sight of the thing in it selfe , yet euery one of the other extrinsecall proofes , being as it were a new persuasion , hath in it a further vigour to strengthen and content his mind in the forehad demonstration : for , if euery one of these be in it selfe sufficient to make the thing euident ; it can not happen that any one of them , should hinder the others : but contrariwise , euery one of them , must needes coucurre with all the rest , to the effectuall quieting of his vnderstanding , in its assent , to that iudgement . Now then , according to this rate , lett vs calculate , ( if we can ) what concurrence of proofes and wittnesses a separated soule will haue to settle and strengthen her in euery one of her iudgemēts . We know , that all verities are chained , and connected one to an other ; and that there is no true conclusion so farre remote from any other , but may by more , or lesse consequences and discourses , be deduced euidently out of it : it followeth then that in the abstracted soule , where all such consequences are ready drawne , and seene in themselues without extension of time , or employing of paines to collect them ▪ euery particular verity , beareth testimony to any other : so that euery one of them is beleeued , and worketh in the force and vertue of all . Out of which it is manifest , that euery iudgement in such a separated soule , hath an infinite strength and efficacity ouer any made by an embodyed one . To summe all vp in a few wordes : we find three rootes of infinity in euery action of a separated soule , in respect of one in the body : first , the freedome of her essence or substance in it selfe : next , that quality of hers , by which she comprehendeth place and time ; that is , all permanent and successiue quantity : and lastly , the concurrence of infinite knowledges to euery action of hers . Hauing then this measure in our handes , lett vs apply it to a well ordered , and to a disordered soule passing out of this world : lett vs consider the one of them , sett vpon those goodes , which she shall there haue present and shall fully enioy : the other , languishing after , and pining away for those , which are impossible for her euer to obtaine . What ioy , what content , what exultation of mind , in any liuing man , can be conceiued so great , as to be compared with the happinesse of one of these soules ? And what griefe , what discontent , what misery , can be like the others ? These are the different effects , 7 which the diuers manners of liuing in this world , do cause in soules after they are deliuered from their bodies : out of which , and out of the discourse that hath discouered these effects vnto vs , we see a cleare resolution of that so maine and agitated question among the Philosophers , why a rationall soule is imprisoned in a grosse body of flesh and bloud ? In truth , the question is an illegitimate one ; as supposing a false ground : for , the soules being in the body , is not an imprisonnement of a thing that was existent before the soule and body mett together ; but her being there , is the naturall course of beginning that , which can no other way come into the listes of nature : for should a soule , by the course of nature , obtaine her first being without a body , eyther she would in the first instant of her being , be perfect in knowledge , or she would not : if she were , then would she be a perfect and complete immateriall substance , not a soule ; whose nature is to be a compartner to the body , and to acquire her perfection by the mediation and seruice of corporeall senses : but if she were not perfect in science , but were only a capacity therevnto , and like vnto white paper , in which nothing were yet w●●tten ; then , vnlesse she were putt in a body , she could neuer arriue to know any thing , because motion and alteration are effects peculiar to bodies : therefore , it must be agreed , that she is naturally designed to be in a body : but her being in a body , is her being one thing with the body , she is said to be in : and so she is one part of a whole , which from its weaker part is determined to be a body . Againe , seeing that the matter of any thing , is to be prepared , before the end is prepared , for which that matter is to serue ; according to that Axiome , Quod est primum in intentione , est vltimum in executione : we may not deny , but that the body is in being , some time before the soule : or at the least , that it existeth as soone as she doth : and therefore , it appeareth wholy vnreasonable , to say , that the soule was first made out of the body , and was afterwardes thrust into it ; seeing that the body was prepared for the soule before , or at the least , as soone as she had any beginning : and so we may conclude , that of necessity the soule must be begunne , layed , hatched , and perfected in the body . And although it be true , that such soules , as are separated from their bodies , in the first instant of their being there , are notwithstanding imbued with the knowledge of all thinges ; yet is not their longer abode therein vaine : not only , because thereby the species is multiplyed ; ( for nature is not content with barely doing that , without addition of some good to the soule it selfe ) but as well for the wonderfull , and I may say infinite aduantage , that may thereby accrew to the soule , if she make right vse of it : for , as any act of the abstracted soule is infinite , in comparison of the acts which men exercise in this life , ( according to what we haue already shewed ) so by consequence , must any encrease of it , be likewise infinite : and therefore we may conclude , that a long life well spent , is the greatest and most excellent guift , which nature can bestow vpon a man. The vnwary reader may perhapps haue difficulty , at our often repeating of the infelicity of a miserable soule ; 8 since we say , that it proceedeth out of the iudgements , she had formerly made in this life ; which without all doubt were false ones : and neuerthelesse , it is euident , that no false iudgements , can remaine in a soule , after she is separated from her body ; as we haue aboue determined . How then can a soules iudgements , be the cause of her misery ? But the more heedefull reader , will haue noted , that the misery which we putt in a soule , proceedeth out of the inequality , not out of the falsity , of her iudgements : for if a man be inclined to a lesser good , more then to a greater , he will in action betake himselfe to the lesser good , and desert the greater , ( wherein , neyther iudgemēt is false , nor eyther inclination is naught ) meerely out of the improportion of the two inclinations or iudgements to their obiects : for that a soule may be duely ordered , and in a state of being well , she must haue a lesser inclination to a lesse good , and a greater inclination to a greater good : and in pure spirits , these inclinations are nothing else , but the strength of their iudgements : which iudgements in soules , whiles they are in their bodies , are made by the repetition of more acts from stronger causes , or in more fauourable circumstances . And so it appeareth , how without any falsity in any iudgement , a soule may become miserable , by her conuersation in this world ; where all her inclinations generally are good , vnlesse the disproportion of them , do make them bad . THE TWELFTH CHAPTER . Of the perseuerance of a soule , in the state she findeth her selfe in , at her first separation from her body . THus we haue brought mans soule , 1 out of the body she liued in here , and by which she conuersed , and had commerce with the other partes of this world : and we haue assigned her , her first array and stole , with which she may be seene in the next world : so that now there remaineth only for vs to consider , what shall betide her afterwardes ; and whether any change may happen to her , and be made in her , after the first instant of her being a pure spiritt , separated from all consortshippe with materiall substances . To determine this point the more clearely , lett vs call to minde , an axiome that Aristotle giueth vs in his logike ; which teacheth vs , That as it is true , if the effect be , there is a cause ; so likewise it is most true , that if the cause be in act , or causing , the effect must also be . Which Axiome may be vnderstood two wayes : the one , that if the cause hath its effect , then the effect also is : and this is no great mystery ; or for it , are any thankes due to the teacher ; it being but a repetition , and saying ouer againe of the same thing . The other way is , that if the cause be perfect in the nature of being a cause , then the effect is : which is as much as to say , that if nothing be wāting to the cause , abstracting precisely from the effect ; then neyther is the effect wanting . And this is the meaning of Aristotles Axiome : of the truth and euidence whereof in this sense , if any man should make the least doubt , it were easy to euince it : as thus ; if nothing be wanting but the effect , and yet the effect doth not immediately follow , it must needes be , that it can not follow at all ; for if it can , and doth not , then something more must be done to make it follow : which is against the supposition , that nothing was wanting but the effect ; for that which is to be done , was wanting . To say , it will follow without any change , is senselesse : for if it follow without change , it followeth out of this , which is already putt : but if it do follow out of this which is precisely putt , then it followeth , against the supposition , which was , that it did not follow although this were putt . This then being euident , 2 lett vs apply it to our purpose ; and lett vs putt three or more thinges , namely A. B. C. and D : whereof none can worke otherwise , then in an instant or indiuisibly : and I say , that whatsoeuer these foure thinges are able to do , without respect to any other thing besides them , is completely done in the first instant of their being putt : and if they remayne for all eternity , without communication or respect to any other thing , there shall neuer be any innouation in any of them , or any further working among them : but they will alwayes remayne immutable , in the same state they were in , at the very first instant of their being putt : for whatsoeuer A can doe , in the first instant , is in that first instant actually done ; because he worketh indiuisibly : and what can be done precisely by A , and by his action ioyned to B ; doth precisely follow out of A , and his action , and out of B , and his action , if B haue any action independent of A : and because all these are in the same instant , whatsoeuer followeth precisely out of these , and out of any thing else that is in the same instant , and that worketh indiuisibly as they do ; is necessarily done in that very instant : but all the actions of C and D , and of whatsoeuer by reflection from them may be done by A and B , being all of them indiuisible , and following precisely out of some of the forenamed actions ; they do follow out of thinges being in this instant : and because they are indiuisible , they may be in this instant : and therefore , all is done in this instant . Now , supposing all to be done that can be done by them in this instant ; and that nothing can follow from them , vnlesse it follow precisely out of what is in this instant ; and that it is all indiuisible : it followeth clearely , that whatsoeuer ( concerning them ) is not in this instant , can neuer be . 3 These two conclusions being thus demonstrated ; lett vs in the next place determine , how all actions of pure spirits , which haue no respect to bodies , must of necessity be indiuisible ; that is , must include no continuate succession : by which , I meane such a succession , as may be deuided into partes without end : for if we looke well into it , we shall find , that a continuate succession can not be a thing , which hath in it selfe a Being : and the reason is , because the essence of such a succession , consisteth in hauing some of its partes already passed , and others of them yet to come : but on the other side , it is euident , that no such thing can be , whose essentiall ingredients are not it selfe : and therefore it followeth euidently , that such a thing as we call succession , can haue no being in it selfe : seeing that one essentiall part of it , neuer is with the other : therefore , such a succession , must haue its being in some permanent thing , which must be diuisible ; for that is essentially required in succession : but permanent diuisibility is that which we call Biggenesse or Quantity ; from which pure spirits are free : and therefore , it is most euident , that all their actions in respect of themselues , are absolutely indiuisible . 4 Now , to make vse of this doctrine to our intent : we say , that since our soule , when it is separated from our body , is a pure spiritt or vnderstanding ; and that all her actions are indiuisible ; and that all actiōs of other spirits vpō her must likewise be such ; and by cōsequence , that there can be no continuate succession of action among them : we must of necessity conclude , that according to the priuate nature of the soule , and according to the common notion of spirituall thinges ; there can be no change made in her , after the first instant of her parting from her body : but , what happinesse or misery betideth her in that instant , continueth with her for all eternity . Yet is it not my mind to say , that by the course of the vniuersall resolutions , from which she is not wholy exempt , and from supernaturall administration of corporeall thinges , there may not result some change in her . But the consideration of that matter , I remitt to those treatises , vnto which it belongeth ; as not depending , nor ensuing from the particular nature of the soule : and therefore , not falling vnder our discussion in this place . This same conclusion may be proued by an other argument , besides this which we haue now vsed : and it is this . Whatsoeuer worketh purely by vnderstanding and minde , can not be changed in its operations , vnlesse its vnderstanding or minde be altered : but this can not happen , vnlesse eyther it learne somewhat , it knew not before ; or forgetting a foreknowne truth , it beginne afterwardes to thinke a falsity . This second part , is impossible , as we haue already shewed , when we proued that falsehood could haue no admittance into a separated soule : and the former is as impossible ; it being likewise proued , that at her first instant of her separation , she knoweth all thinges : wherefore , we may hence confidently conclude , that no change of minde , ( that is no change at all ) can happen to an abstracted soule . And thus , 5 by discourse , we may arriue , to quitt ourselues easily of that famous obiection , so much pestering Christian Religion ; how God , can in iustice impose eternall paines vpon a soule , for one sinne , acted in a short space of time . For we see , it followeth by the necessary course of nature , that if a man dye in a disorderly affection to any thing , as to his chiefe good , he eternally remaineth by the necessity of his owne nature , in the same affection : and there is no imparity , that to eternall sinne , there should be imposed eternall punishment . THE CONCLVSION . AND now I hope , I may confidently say , I haue beene as good as my word : and I doubt not , but my Reader will finde it so , if he spend but halfe as much time in perusing these two treatises , as the composing them hath cost me . They are too nice ( and indeede , vnreasonable ) who expect to attaine without paines , vnto that , which hath cost others yeares of toyle . Lett them remember the wordes of holy Iob , that wisedome is not found in the land of those , that liue at their ease . Lett them cast their eyes on every side round about them , and then tell me , if they meete with any employment , that may be compared to the attaining vnto these , and such like principles ; whereby a man is enabled to gouerne himselfe vnderstandingly and knowingly , towards the happinesse , both of the next life and of this ; and to comprehend the wisemans theme ; what is good for a man in the dayes of his vanity , whiles he playeth the stranger vnder the sunne . Lett vs feare Gods Iudgements . Lett vs carefully pursue the hidden bounties , he hath treasured vp for vs. Lett vs thanke him for the knowledge he hath giuen vs : and admire the excellency of Christian Religion ; which so plainely teacheth vs that , vnto which it is so extreme hard to arriue by natural meanes . Lett vs blesse him , that we are borne vnto it . And lett vs sing to him ; That it is he , who preacheth his doctrine to Iacob , and giueth his lawes to Israël . He hath not done the like to all nations ; nor hath he manifested his secret truthes vnto them . BVT before I cutt of this thridde , which hath cost me so much paines to spinne out to this Length ; I must craue my Readers leaue , to make some vse of it , for my owne behoofe . Hitherto my discourse hath beene directed to him : now I shall entreate his patience , that I may reflect it in a word or two vpon my selfe . And as I am sure I haue profited my selfe not a litle , by talking all this while to him , that obliging me to polish my conceptions with more care , and to rang● them into better order , then whiles they were but rude meditations with in my owne brest ; so I hope , that a litle , conuersation with my selfe vpon this important subiect , ( which is to be studied for vse , and practise ; not for speculatiue science ) may prooue aduantagious vnto him ; if his warmed thoughts haue tuned his soule to such a key , as I am sure these considerations haue wound vp mine vnto . To thee then my soule , I now addresse my speech . For since by long debate , and toylesome rowing against the impetuous tydes of ignorance , and false apprehentions , which ouerflow thy bankes , and hurry thee headlong downe the streame , whilest thou art imprisoned in thy clayie mansion ; wee haue with much adoe arriued to ayme art some litle atome of thy vast greatnesse ; and with the hard and tough blowes of strict and wary reasoning , we haue strucken out some few sparkes of that glorious light , which inuironeth and swelleth thee , or rather , which is thee : it is high time , I should retire my selfe out of the turbulent and slippery field of eager strife and litigious disputation , to make my accounts with thee ; where no outward noise may distract vs , nor any way intermeddle betweene vs , excepting only that eternall verity , which by thee shineth vpon my faint and gloomy eyes ; and in which I see , whatsoeuer doth or can content thee in me . I haue discouered , that thou ( my soule ) wilst suruiue me : and so suruiue me , as thou wilst also suruiue the mortality , and changes which belong to me ; and which are but accidentary to thee , meerely because thou art in me . Then shall the vicissitude of time , and the inequality of dispositions in thee , be turned into the constancy of immortality ; and into the euennesse of one being , neuer to end , and neuer to receiue a change , or succession to better or worse . When my eye of contemplation , hath beene fixed vpon this bright sunne , as long as it is able to endure the radiant beames of it ; whose redundant light veyleth the looker on , with a darke mist : lett me turne it for a litle space , vpon the straight passage , and narrow gullet , through which thou striuest ( my soule ) with faint and weary steppes , during thy hazardous voyage vpon the earth , to make thy selfe a way : and lett me examine , what comparison there is , betweene thy two conditions ; the present one , wherein thou now findest thy selfe immersed in flesh and bloud ; and the future state that will betide thee , when thou shalst be melted out of this grosse oore , and refined from this meane alloy . Lett my terme of life , be of a thousand long yeares ; longer then euer happened to our aged forefathers , who stored the earth with their numerous progeny , by out liuing their skill to number the diffused multitudes , that swarmed from their liones : lett me , during this long space , be sole Emperour and absolute Lord , of all the huge globe of land and water , encompassed with Adams offspring : lett all my subiects lye prostrate at my feete , with obedience and awe , distilling their actiuest thoughts , in studying day and night to inuent new pleasures and dilights for me : lett nature conspire with them , to giue me a constant and vigorous health ; a perpetuall spring of youth , that may to the full , relish whatsoeuer good all they can fancy : lett grauest Prelates , and greatest Princes , serue insteed of flatterers to highten my ioyes ; and yet those ioyes , be raysed aboue their power of flattery : lett the wisemen of this vast family ( whose sentiments , are maximes and oracles , to gouerne the worldes beliefes and actions ) esteeme , reuerence , and adore me in the secretest , and the most recluse withdrawings of their hartes : lett all the wealth , which to this very day , hath euer beene torne out of the bowels of the earth ; and all the treasures , which the sea hideth from the view of greedy men , swell round about me ; whilest all the world besides , lyeth gaping to receiue the crummes , that fall neglected by me , from my full loaden table : lett my imagination be as vast , as the vnfathomed Vniuerse ; and lett my felicity be as accomplished , as my imagination can reach vnto ; so that wallowing in pleasure , I bee not able to think how to increase it , or what to wish for more , then that which I possesse and enioy . Thus when my thoughts are at a stand , and can raise my present happinesse no higher ; lett me call to minde , how this long lease of pleasant dayes , will in time come to an end : this bottome of a thousand ioyfull yeares , will att length be vnwound , and nothing remaine of it : and then ( my soule ) thy infinitely longerliued Immortality will succeed ; thy neuer ending date , will beginne a new account , impossible to be summed vp , and beyond all proportion infinitely exceeding the happinesse , we haue rudely aymed to expresse : so that no comparison can be admitted betweene them . For , suppose first that such it were , as the least and shortest of those manifold ioyes , which swell it to that height we haue fancyed , were equall to all the contentment thou shalst enioy in a whole million of yeares ; yet millions of yeares may be so often multiplyed , as att length , the slender and limited contentments supposed in them , may equalyse , and outgoe the whole heape of ouerflowing blisse , raysed so high , in the large extent of these thousand happy yeares . Which when they are cast into a totall summe ; and that I compare it , with the vnmeasurable eternity , which only measureth thee ; then I see , that all this huge product of Algebraicall multiplication , appeareth as nothing , in respect of thy remayning , and neuer ending suruiuance ; and is lesse , then the least point in regard of the immense Vniuerse . But then , if it be true ( as it is most true ) that thy least sparke and moment of reall happinesse , in that blessed eternity thou hopest for , is infinitely greater , and nobler , then the whole masse of fancyed ioyes , of my thousand yeares life here on earth ; how infinitely will the valew of thy duration , exceed all proportion , in regard of the felicity , I had imagined my selfe ? And seing there is no proportion betweene them , lett me sadly reflect vpon my owne present condition : lett me examine what it is , I so busily , and anxiously , employ my thoughts and pretious time vpon : lett me consider my owne courses , and whither they leade me : lett me take a suruay of the liues , and actions , of the greatest part of the world , which make so loude a noise about my eares : and then may I iustly sigh out from the bottome of my anguished hart ; to what purpose haue I hitherto liued ? To what purpose are all these millions of toilesome auntes , that liue and labour about me ? To what purpose were Cesars and Alexanders ? To what purpose Aristotles and Archimedeses ? How miserably foolish are those conquering tyrants , that diuide the world with their lawlesse swords ? What sēselesse idiots those acute Philosophers , who teare mens wittes in pieces , by their different wayes , and subtile Logicke ; striuing to shew men beatitudes in this world , and seeking for that , which if they had found , were but a nothing of a nothing in respect of true beatitude ? He only is truly wise , who neglecting all that flesh and bloud desireth , endeauoreth to purchase att any rate this felicity , which thy suruiuance promiseth : the least degree of which , so farre surmounteth all the heapes , which the gyants of the earth are able to raise , by throwing hils vpon hils , and striwing in vaine to scale and reach those eternities , which reside aboue the skyes . Alas , how fondly doth mankinde suffer it selfe to be deluded ? How true it is , that the only thing necessary , proueth the only thing that is neglected ? Looke vp my soule , and fixe thine eye vpon that truth , which eternall light maketh so cleere vnto thee , shining vpon thy face with so great euidence , as defyeth the noonetyde sunne , in its greatest brightnesse . And this it is , that euery action of thine , be it neuer so slight , is mainely mischieuous ; or be it neuer so bedeckt , with those specious considerations , which the wise men of the world iudge important , is foolish , absurd , and vnworthy of a man ; and vnworthy of one that vnderstandeth , and acknowledgeth thy dignity ; if in it there be any specke ; or if through it , there appeare any sparke of those meane and flatte motiues , which with a false byas , draw any way aside , from attaining that happinesse , we expect in thee . That happinesse , ought to be the end , and marke we leuell att : that , the rule and model of all our actions : that , the measure of euery circumstance , of euery atome , of whatsoeuer we bestow so pretious a thing vpon , as the employment of thee is . But we must not so slightly passe ouer the intensenesse and vehemence of that felicity , which thou ( my soule ) shalt enioy , when thou art seuered from thy benumming compartner . I see euidently , that thou dost not suruiue , a simple and dull essence ; but art replenished with a vast and incomprehensible extent of riches and delight within thy selfe . I see that golden chayne , which here by long discourses , filleth huge volumes of bookes , and diueth into the hidden natures of seuerall bodies ; in thee resumed into one circle or linke , which containeth in it selfe the large scope of whatsoeuer screwing discourse can reach vnto . I see it comprehend , and master the whole world of bodies . I see euery particular nature , as it were embossed out to the life , in thy celestiall garment . I see euery solitary substance ranked in its due place and order , not crushed or thronged by the multitude of its fellowes ; but each of them in its full extent ▪ in the full propriety of euery part and effect of it ; and distinguished into more diuisions , then euer nature seuered it into . In thee I see an infinite multitude enioy place enough . I see , that neither hight , nor profundity , nor longitude , nor latitude , are able to exempt themselues from thy diffused powers : they faddome all ; they comprehend all ; they master all ; they enriche thee with the stock of all ; and thou thy selfe art all , and somewhat more then all ; and yet , now but one of all . I see , that eueryone of this all , in thee encreaseth the strength , by which thou knowest any other of the same all : and all , encreaseth the knowledge of all , by a multiplication beyond the skill of Arithmetike ; being ( in its kind ) absolutely infinite ; by hauing a nature , that is incapable of being eyther infinite or finite . I see againe , that those thinges which haue not knowledge , are situated in the lowest , and meanest ranke of creatures ; and are in no wise comparable to those which know . I see , there is no pleasure att all , no happinesse , no felicity , but by knowledge , and in knowledge . Experience teacheth me , how the purer , and nobler race of mankind , adoreth in their hartes , this idole of knowledge , and scorneth what euer else they seeme to court , and to be fond of . And I see , that this excesse of sea of knowledge which is in thee , groweth not by the succession of one thought after an other ; but is like a full swolne ocean , neuer ebbing on any coast , but equally pushing att all its boundes , and tumbling out its flowing waues on euery syde , and into euery ereche ; so that euery where it maketh high tide . Or like a pure sunne , which from all partes of it , shooteth its radiant beames with a like extremity of violence . And I see likewise , that this admirable knowledge , is not begotten and conserued in thee , by the accidentary helpe of defectiue causes ; but is rooted in thy selfe ; is steeped in thy owne essence , like an vnextinguishable sourse of a perpetually streaming fire ; or like the liuing head of an euerrunning spring ; beholden to none , out of thy selfe , sauing only to thy Almighty Creatour ; and begging of none ; but being in thy selfe all that of which thou shouldest begge . This then ( my soule ) being thy lotte ; and such a hieght of pleasure being reserued for thee ; and such an extremity of felicity , with in a short space attending thee ; can any degenerate thought , euer gaine strength enough , to shake the euidence which these considerations implant and riuett in thee ? Can any dull obliuion deface this so liuely and so beautifull image ? Or can any length of time , draw in thy memory a veyle betweene it , and thy present attention ? Can any peruersity , so distort thy straight eyes , that thou shouldest not looke allwayes fixed vpon this marke ; and leuell thy ayme directly at this white ? How is it possible , that thou canst brooke to liue , and not expire presently , thereby to ingulfe thy selfe , and be throughly imbibed with such an ouerflowing blisse ? Why dost thou not breake the walles and chaynes of thy flesh and bloud , and leape into this glorious liberty ? Here Stoickes , you are to vse your swords . Vpon these considerations , you may iustifie the letting out the bloud , which by your discourses , you seeme so prodigall of . To dye vpon these termes , is not to part with that , which you fondly call a happy life ; feeding your selues , and flattering your hearers with empty words : but rather it is , to plunge yourselues into a felicity , you were neuer able to imagine , or to frame in your misguided thoughts any scantling of . But nature pulleth me by the eare , and warneth me from being so wrongfull to her , as to conceiue , that so wise a gouernesse should to no aduantage , condemne mankinde to so long a bannishment , as the ordinary extent of his dull life , and wearisome pilgrimage here vnder the sunne reacheth vnto . Can we imagine , she would allow him so much laysie time , to effect nothing in ? Or can wee suspect , that she intended him no further aduantage , then what an abortiue child arriueth vnto in his mothers wombe ? For whatsoeuer the nettes and toyles of discourse can circle in ; all that he , who but once knoweth that himselfe is , can attaine vnto as fully , as he that is enriched with the science of all things in the world . For , the connexion of things , is so linked together , that proceeding from any one , you reach the knowledge of many ; and from many , you cannot faile of attaining vnto all : so that a separated soule , which doth but know herselfe , can not choose but know her body too ; and from her body , she cannot misse in proceeding from the causes of them both , as farre as immediate causes do proceede from others ouer them : and as litle can she be ignorant , of all the effects of those causes she reacheth vnto . And thus , all that huge masse of knowledge , and happinesse , which we haue cōsidered in our last reflexion , amounteth to no more , then the seeliest soule buried in warme blood , can and will infallibly attaine vnto , when its time cometh . Wee may then assure our selues , that iust nature hath prouided and designed a greater measure of such felicity for longer liuers : and so much greater , as may well be worth the paines and hazards , of so miserable and tedious a passage , as here ( my soule ) thou strugglest through . For certainely , if the dull percussion , which by natures institution , hammereth out a spirituall soule from grosse flesh and bloud , can atcheiue so wondrous an effect , by such blunt instruments , as are vsed in the contriuing of a man : how can it be imagined , but that fifty or a hundred yeares beating vpon farre more subtile elements , refined in so long a time , as a child is becoming a man , and arriuing to his perfect discourse , must necessarily forge out in such a soule , a strange and admirable excellency , aboue the vnlicked forme of an abortiue embryon ? Surely , those innumerable strokes ( euery one of which maketh a strong impression in the soule , vpon whom they beate ) cannot choose but worke a mighty difference , in the subiect that receiueth them , changing it strangely from the condition it was in , before they begunne to new mould it . What if I should say , the oddes betweene two such soules , may peraduenture be not vnlike the difference , betweene the wittes and iudgements of the subtilest Philosopher that euer was , and of the dullest child or idiote liuing . But this comparison falleth too short by farre : euen so much , that there is no resemblance or proportion betweene the thinges compared : for as the excesse of great numbers ouer one an other , drowneth the excesse of small ones , and maketh it not considerable , in respect of theirs , although they should be in the same proportion ; so the aduantages of a soule , forged to its highest perfection in a mans body , by its long abode there , and by its making right vse of that pretious time allowed it ; must needes , ( in positiue valew , though not in geometricall proportion ) infinitely exceed , when it shall be deliuered out of prison , the aduantages , which the newly hatched soule of an abortiue infant shall acquire , att the breaking of its chaines . In this case , I beleeue no man would be of Cesars mind ; when he wished to be rather the first man in a contemptible poore village , he passed through among the desert mountains , then the second man in Rome . Lett vs suppose , the wealth of the richest man in that barren habitation , to be one hundred Crownes ; and that the next to him in substance , had but halfe as much as he : in like manner , in that opulent citty , the head of the world , where millions were as familiar as pence in other places , lett the excesse of the richest mans wealth , be but ( as in the former ) double ouer his , that cometh next vnto him ; and there you shall find , that if the poorest of the two , be worth fifty millions , the other hath fifty millions more then he : whereas the formers petty treasure , exceedeth his neighbours but by fifty crownes . What proportion is there , in the common estimation of affaires , betweene that triuiall summe , and fifty millions ? Much lesse is there , betweene the excellency of a separated soule , first perfected in its body , and an other that is sett loose into complete liberty , before its body arriued in a naturall course , to be deliuered into this world , and by its eyes to enioy the light of it . The change of euery soule att its separation from the body , to a degree of perfectiō , aboue what it enioyed in the body , is in a manner infinite : and by a like infinite proportion , euery degree of perfection it had in the body , is also then multiplyed : what a vast product then of infinity , must necessarily be raysed , by this multiplying instāt of the soules attaining liberty , in a well moulded soule ; infinitely beyond that perfection , which the soule of an infant dying before it be borne , arriueth vnto ? And yet we haue determined that to be a in manner infinite . Here our skill of Arithmetike and proportions fayleth vs. Here wee find infinite excesse , ouer what we also know to be infinite . How this can be , the feeble eyes of our limited vnderstanding , are too dull to penetrate into : but that it is so , we are sure : the rigour of discourse , conuinceth and necessarily concludeth it . That assureth vs , that since euery impression vpon the soule , whiles it is in its body , maketh a change in it ; were there no others made , but meerely the iterating of those actes , which brought it from ignorance to knowledge ; that soule , vpon which a hundred of those actes had wrought , must haue a hundred degrees of aduantage ouer an other , vpon which only one had beaten ; though by that one , it had acquired perfect knowledge of that thing : and then in the separation , these hundred degrees , being each of them infinitely multiplyed , how infinitely must such a soule exceed in that particular , ( though we know not how ) the knowledge of the other soule ; which though it be perfect in its kind , yet had but one act to forge it out ? When wee arriue to vnderstand the difference of knowledge , betweene the superiour and inferiour rankes of intelligences ; among whome , the lowest knoweth as much as the highest ; and yet the knowledge of the highest , is infinitely more perfect and admirable , then the knowledge of his inferiours : then , and not before , we shall throughly comprehend this mystery . In the meane time , it is enough for vs , that we are sure , that thus it faireth with soules : and that by how much the excellency and perfection of an all knowing and all comprehending soule , deliuered out of the body of a wretched embryon , is aboue the vilenesse of that heauy lumpe of flesh , it lately quitted in his mothers wombe ; euen by so m●●h , and according to the same proportion , must the excellency of a complete soule ( completed in its body ) be in a pitch aboue the adorable maiesty , wisedome , and augustnesse , of the greatest and most admired oracle in the world , liuing embodyed in flesh and bloud . Which as it is in a height , and eminency ouer such an excellent and admirable man , infinitely beyond the excesse of such a man , ouer that seely lumpe of flesh , which composeth the most contemptible idiote or embryon ; so likewise , is the excesse of it , ouer the soule of an abortiue embryon , ( though by the separation , growne neuer so knowing , and neuer so perfect ) infinitely greater , then the dignity and wisedome of such a man , is aboue the feeblenesse and misery of an new animated child . Therefore haue patience my soule : repine not at thy longer stay here in this vale of misery , where thou art banished from those vnspeakable ioyes thou seest att hand before thee ; from which nothing but the fraile walles of rotten flesh seuereth thee . Thou shalst haue an ouerflowing reward for thy enduring and patienting in this thy darkesome prison . Depriue not thy selfe through mischieuous hast , of the great hopes and admirable felicity that attend thee , canst thou but with due temper stay for it . Be content to lett thy stocke lye out awhile at interest ; thy profits will come in vast proportions ; and euery yeare , euery day , euery houre , will pay thee interest vpon interest : and the longer it runneth on , the more it multiplyeth : and in the account thou shalst find , if thou proceedest as thou shouldest , that one moment oftentimes bringeth in a greater encrease vnto thy stocke of treasure , then the many yeares thou didst liue and trade before : and the longer thou liuest , the thicker will these moments arriue vnto thee . In like manner as in Arithmetical numeration , euery addition of the least figure , multiplyeth the whole summe it findeth . Here thou wilst proue how true that rich man sayed , who of his gaines pronounced , that he had gotten litle with great labour , and great summes with litle : so if thou bestowest well thy time , thy latter summes will bring thee in huge accountes of gaine , vpon small expence of paines or employments ; whereas thy first beginnings are toylesome and full of paine , and bring in but slender profitt . ) By this time , my soule , I am sure thou art satisfied , that the excesse of knowledge and of pleasure , which in the next life thou shalt enioy , is vastly beyond any thou art capable of here . But how may wee estimate the iust proportion they haue to one on other ? Or rather is not the pleasure of a separated soule , so infinitely beyond all that can be relished by one embodied here in clay , that there is no proportion betweene them ? At the least , though wee are not able to measure the one , lett vs do our best to ayme and guesse at the improportion betweene them ; and reioyce when wee find that it is beyond our reach to conceiue or imagine any thing , nigh the truth and the huge excesse of thy good ( my soule ) ouer the most I am capable of in this world . It is agreed , that the vehemence and intensenesse of ●hy pleasure , is proportionable to the actiuity , power , and energy of the subiect , which is affected with such pleasure ; and to the grauitation , bent , and greatnesse , that such a subiect hath to the obiect that delighteth it . Now to roue at the force and actiuity , wherewith a separated soule weigheth and striueth to ioyne it selfe , to what its nature carrieth it vnto ; lett vs beginne with considering the proportions of celerity and forciblenesse , wherewith heauy bodies moue downewards . I see a pound weight in one scale of the ballance , weigheth vp the other empty one with great celerity . But if in to that you imagine a million of poundes to be put , you may well conceiue , that this great excesse , would carry vp the single pound weight with so much violence and speede , as would hardly afford your eye liberty to obserue the velocity of the motion . Lett me multiply this million of poundes , by the whole globe of the earth ; by the vast extent of the great orbe , made by the sunnes , or earthes motion about the center of the world ; by the incomprehensibility of that immense store-house of matter and of bodies , which is designed in lumpe by the name of the Vniuerse ; of which we know no more , but that it is beyond all hope of being knowne , during this mortall life . Thus when I haue heaped together a bulke of weight , equall to this vnwieldy machine ; lett me multiply the strength of its velocity , and pressure ouer the least atome imaginable in nature , as farre beyond the limits of grauity , as the ingenious skill , wherewith Archimedes numbred the least graines of sand that would fill the world , can carry it : and when I haue thus wearied my selfe , and exhausted the power of Arithmetike , and of Algebra , I find there is still a proportion betweene that atome and this vnutterable weight : I see it is all quantitatiue ; it is all finite ; and all this excesse vannisheth to nothing , and becommeth inuisible ( like twinkling starres , at the rising of the much brighter sunne ) as soone as the lowest and the meanest substance shineth out of that orbe , where they reside that scorne diuisibilility , and are out of the reach of quantity and matter . How vehement then must the actiuity and energy be , wherewith so puissant a substance shooteth it selfe to its desired obiect ? and when it enioyeth it , how violent must the extasy and transport be , wherewith it is delighted ? How is it possible then for my narrow hart , to frame an apprehension of the infinite excesse of thy pleasure ( my soule ) ouer all the pleasure this limited world can afford , which is all measured by such petty proportions ? How should I stampe a figure of thy immense greatnesse , into my materiall imagination ? Here I loose my power of speaking , because I haue too much to speake of : I must become silent and dumbe , because all the words and language I can vse , expresse not the thousandeth , nor the millioneth part , of what I euidently see to be treu . All I can say is , that whatsoeuer I thinke or imagine , it is not that : and that it is not like any of those things ; vnto some of which vnlesse it be like , it is impossible for me to make any proportion or similitude vnto it . What then shall I do , but lay my selfe downe in mine owne shadow , and there reioyce that thou art a light so great , as I am not able to endure the dazeling splendour of thy rayes : that thy pleasure is so excessiue , as no part of it can enter into my circumscribed hart , without dilating it so wide , that it must breake in sunder : and that thy happinesse is so infinite , as the highest pitch I can hope for to glutt my selfe withall , during this darke night of my tedious pilgrimage here on earth , is to see euidently , that it is impossible for me in this life , to frame any scantling of it ; much lesse , to know how great it is . Shall I then once againe presume to breake out into impatience , at my delay of so great blisse , and crye out , that I am content with the meanest share of this exuberant felicity ? I care not for the exaggerations which a longer life may heape vp vnto it . I am sure here is sufficient to swell my hart beyond it selfe , to satisfie my thirsty soule , to dissolue and melt all my powers ▪ and to transforme me totally into a selfeblessed creature . Away , away all tedious hopes , not only of this life , but euen of all encrease in the next . I will leape bouldly into that fountaine of blisse , and cast my selfe headlong into that sea of felicity ; where I can neither apprehend shallow waters , nor feare I shall be so litle immersed and drowned , as to meete with any shelfe or dry ground , to moderate and stinte my happinesse . A selfe actiuity , and vnbounded extent , and essence free from time and place , assure me sufficiently , that I neede desire no more . Which way soeuer I looke , I loose my sight , in seeing an infinity round about me . Length without pointes : Breadth without Lines : Depth without any surface . All content , all pleasure , all restlesse rest , all an vnquietnesse and transport of delight , all an extasy of fruition . Happy forgetfulnesse , how deepely am I obliged to thee , for making roome for this soule rauishing contemplation , by remouing this whiles all other images of things farre from me ? I would to God thou mightest endure , whiles I endure ; that so I might be drowned in this present thought , and neuer wake againe , but into the enioying , and accompletion of my present enflamed desires . But alas , that may not be . The eternal light whom my soule and I haue chosen for Arbiter , to determine vnto vs what is most expedient for vs , will not permit it . We must returne ; and that into feares and miseries : For as a good life breedeth encrease of happinesse , so doth an euell one , heape vp Iliades of woe . First ( my soule ) before I venture , we should be certaine , that thy parting from this life , waft thee ouer to assured happinesse : For thou well knowest , that there are noxious actions , which depraue and infect the soule , whiles it is forging and moulding here it its body , and tempering for its future being : and if thou shouldest sally hence in such a peruerse disposition , vnhappinesse would betyde thee insteed of thy presumed blisse . I see some men so rauenous after those pleasures , which cannot be enioyed out of the body , that if those impotent desires accompany their soules into eternity , I can not doubt of their enduring an eternity of misery : I can not doubt of their being tormented with such a dire extremity , of vnsatisfyable desire and violent greife , as were able to teare all this world into pieces , were it conuerted into one hart ; and to riue in sunder , any thing lesse then the necessity of contradiction . How high the blisse of a well gouerned soule is aboue all power of quantity , so extreme must the rauenous inclemency , and vulturelike cruelty , be of such an vncompassable desire gnawing eternally vpon the soule ; for the same reason holdeth in both : and which way soeuer the grauitation and desires of a separated soule do carry it , it is hurried on with a like impetuosity and vnlimited actiuity . Lett me then cast an heedfull and wary eye , vpon the actions of the generality of mankind , from whence I may guesse at the weale or woe , of their future state : and if I find that the greatest number weigheth downe in the scale of misery , haue I not reason to feare least my lott should prooue among theirs ? For the greatest part sweepeth along with it euery particular , that hath not some particular reason to exempt it from the generall law . Insteede then of a few that wisely settle their hartes on legitimate desires , what multitudes of wretched men do I see ; some hungry after flesh and bloud ; others gaping after the empty wind of honour and vanity ; others breathing nothing but ambitious thoughts ; others grasping all , and groueling vpon heapes of melted earth ? So that they put me all in a horrour , and make me feare , least very few they be , that are exempted from the dreadfull fate of this incomprehensible misery , to which I see , and grieue to see , the whole face of mankind desperately turned . May it not then be my sad chance , to be one of their vnhappy number ? Be content then , fond man , to liue . Liue yet , till thou hast first secured the passage which thou art but once to venture on . Be sure before thou throwest thy selfe into it , to put thy soule into the scales : ballance all thy thougths ; examine all thy inclinations ; put thy selfe to the reste , try what drosse , what pure gold is in thy selfe : and what thou findest wanting , be sure to supply , before nature calleth thee to thy dreadfull account . It is soone done , if thou beest what thy nature dictateth thee to be . Follow but euident reason and knowledge , and thy wantes are supplyed , thy accountes are made vp . The same euershining truth , which maketh thee see that two and two are foure , will shew thee without any contradiction , how all these base allurements are vaine and idle ; and that there is no comparison betweene the highest of them , and the meanest of what thou mayest hope for , hast thou but strength to settle thy hart by the steerage of this most euident science ; in this very moment , thou mayst be secure . But the hazard is great , in missing to examine thy selfe truly and throughly . And if thou miscarry there , thou art lost for euer . Apply therefore all thy care , all thy industry to that . Lett that be thy continuall study , and thy perpetuall entertainement . Thinke nothing else worth the knowing , nothing else worth the doing , but screwing vp thy soule vnto this hight , but directing it by this leuell , by this rule . Then feare not , nor admit the least doubt of thy being happy , when thy time shall come ; and that time shall haue no more power ouer thee . In the meane season , spare no paines , forbeare no diligence , employ all exactnesse , burne in summer , freese in winter , watch by night , and labour by day , ioyne monthes to monthes , and entayle yeares vpon yeares . Thinke nothing sufficient to preuent so maine a hazard ; and deeme nothing long or tedious in this life , to purchace so happy an eternity . The first discouerers of the Indies , cast themselues among swarmes of maneaters ; they fought and strugled with vnknowne waues ; so horrid ones , that oftentimes they perswaded themselues they climbed vp mountaines of waters , and straight againe were precipitated headlong downe betweene the clouen sea , vpon the foaming sand , from whence they could not hope for a resource : hunger was their foode ; snakes and serpents were their daynties ; sword and fire were their dayly exercise : and all this , only to be masters of a litle gold , which after a short possession was to quitt them for euer . Our searchers after the Northerne passage , haue cutt their way through mountaines of yce , more affrightfull and horrid , then the Symplegades . They haue imprisoned themselues in halfe yeare nights ; they haue chayned themselues in perpetuall stone cleauing coldes : some haue beene found closely embracing one an other , to conserue as long as they were able , a litle fewell in their freesing harts , at lenght petrifyed by the hardnesse of that vnmercifull winter : others haue beene made the prey of vnhumane men , more sauage then the wildest beasts : others haue beene neuer found nor heard of , so that surely they haue proued the foode of the vgly monsters of that vast ycy sea : and these haue beene able and vnderstanding men . What motiues , what hopes had these daring men ? What gaines could they promise themselues , to counteruaile their desperate attempts ? They aymed not so much as at the purchase of any treasure for themselues , but ●eerely to second the desires of those that sett them on worke ; or to fill the mouthes of others , from whence some few crummes might fall to them . What is required at thy hands ( my soule ) like this ? And yet the hazard thou art to auoyde , and the wealth thou art to attaine vnto , incomparably ouersetteth all that they could hope for . Liue then and be glad of long and numerous yeares ; that like ripe fruite , thou mayst droppe securely into that passage , which duely entered into , shall deliuer thee into an eternity of blisse , and of vnperishable happinesse . And yet ( my soule ) be thou not too soare agast , with the apprehension of the dreadfull hazard thou art in . Lett not a tormenting feare of the dangers that surround thee , make thy whole life here bitter and vncomfortable to thee . Lett the serious and due consideration of them , arme thee with caution and with wisedome , to preuent miscarriage by them . But to looke vpon them with horrour and affrightednesse , would freese thy spirits , and benumme thy actions , and peraduenture engulfe thee through pusillanimity in as great mischeifes , as thou seekest to auoyde . T is true , the harme which would acrue from misgouerning thy passage out of this life , is vnspeakable , is vnimaginable . But why shouldest thou take so deepe thought of the hazard thou runnest therein , as though the difficulty of auoyding it were so extreme , as might amounte to an impossibility . I allow , the thoughts that arme thee with wise caution to secure thy selfe , cannot be too deepe nor too serious ; but when thou hast prouidently stored thy selfe with such , call thy spirits manfully about thee : and to incourage thee to fight confidently , or rather to secure thee of victory , so thou wilt not forsake thy selfe , turne thine eyes round about thee , and consider how wise nature , that hath prescribed an end and periode vnto all her plantes , hath furnished them all with due and orderly meanes to attaine thereunto : and though particulars sometimes miscarry in their iourney ( since contingence is entayled to all created things ) yet in the generality , and for the most part , they all arriue vnto the scope she leuelleth them at . Why then should we imagine , that so iudicious and farre looking an Architect , whom we see so accurate in his meaner workes , should haue framed this Masterpiece of the world , to perish by the way , and neuer to attaine vnto that great end , for which he made it ; euen after he is prepared and armed with all aduantagiouse circumstances agreeable to his nature . That artificer , we know , deserueth the style of seely , who frameth such tooles , as fayle in there performance , when they are applyed to the action for which they were intended . We see all sortes of trees for the most part beare their fruite in the due season ; which is the end they are designed vnto , and the last and highest emolument they are made to afford vs. Few beasts we see there are , but contribute to our seruice what we looke for at their hands . The swine affordeth good flesh , the sheepe good wooll , the cow good milke , the sable warme and soft furre , the oxe bendeth his sturdy necke to the yoke , the spiritfull horse dutyfully beareth the soldier , and the sinewy mule and stronger camel conuey weighty marchandise . Why then shall euen the better sort of mankind , the chiefe , the toppe , the head , of all the workes of nature , be apprehended to miscarry from his end in so vast a proportion , as that it should be deemed in a manner impossible , euen for those few ( for so they are in respect of the other numerous multitude of the worser sort ) to attaine vnto that felicity which is naturall vnto them ; Thou ( my soule ) art the forme , and that supreme part of me , which giueth being both to me and to my body : who then can doubt , but that all the rest of me , is framed fitting and seruiceable for thee ? For what reason were there , that thou shouldest be implanted in a soyle , which can not beare thy fruite ? The forme of a hogge , I see , is engrafted in a body fitt and appropriated for a swines operations : the forme of a horse , of a lyon , of a wolfe , all of them haue their organes proportioned to the mastering piece within them , their soule . And is it credible , that only man , should haue his inferiour partes raised so highly in rebellion against his soule , the greatest Mistresse ( beyond proportion ) among all formes , as that it shall be impossible for her to suppresse their mutinies , though she guide her selfe neuer so exactly by the prescripts of that rule , which is borne with her ? Can it be suspected , that his forme , which is infinitely mounted aboue the power of matter , should through the very necessity and principles of its owne nature , be more lyable to contingency , then those that are engulfed and drowned in it ; since we know , that contingency , defectibility , and change , are the lame children of grosse and misshapen matter ? ) Alas it is too true , that nature is in vs vnhappily wrested from her originall and due course . We find by sad experience , that although her deprauation be not so totall , as to blind entirely the eye of Reason she seeth by , yet it is so great , as to carry vehemently our affections quite crosse to what she proposeth vs as best . Howsoeuer , lett the incentiues of flesh and bloud be neuer so violent , to tumble humane nature downe the hill , yet if a contrary force , more efficacious then they with all their turbulent and misty steames , do impell it an otherway , it must needes obey that stronger power . Lett vs then examine whose motiues , the soules , or the senses , in their owne nature , worke most efficaciously in man. We are sure , that what pleasure he receiueth , he receiueth by meanes of his soule ; euen all corporeall pleasure : for , be the working obiect neuer so agreeable and pleasing vnto him , he reapeth thence small delight , if in the meane time , his soules attention be carried an other way from it . Certainely then , those thinges must affect the soule most powerfully , which are connaturall vnto her , and which she seiseth vpon and relisheth immediately ; rather then those impure ones , which come sofisticated to her , through the muddy channels of the senses . And accordingly , all experience teacheth vs , that her pleasures , when they are fully sauored , are much stronger then the pleasures of our sense . Obserue but the different comportements of an ambitious , and of a sensuall man : and you will euidently perceiue farre stronger motions , and more vehement straines in the former , who hath his desires bent to the satisfaction of his mind ; then in the other , who aimeth but att the pleasures of his body . Lett vs looke vpon the common face of mankind ; and we shall see the most illustrious and noble part , taken with learning , with power , with honour ; and the other part , which maketh sense their idole , moueth in a lower and baser orbe vnder the others ; and is in a seruile degree to them . Since then humane nature is of it selfe more enclined to the contentments of the actiue mind , then of the dull sense ; who can doubt but that the way of those pure contentments , must be farre sweeter then the grosse and troubled streames of sensuall pleasures : which if it be , certainely man in his owne nature , is more apt to follow that : and when he chanceth to wander out of that smooth and easy roade , his steppes are painefull and wearisome ones : and if he do not presently perceiue them such , it is , because it fareth with him , as with those that walke in their sleepe , and stray into rough and stony passages , or among thistles and bryars ; whiles peraduenture some illuding dreame bewitcheth their fansyes , and perswadeth them they are in some pleasant garden ; till waking ( if att least they wake before they fall into a deadly precipice ) they finde their feete all gored , and their bodies all scratched and torne . If any sensuall man should doubt of this great truth , and find it hard to perswade himselfe , that intellectuall pleasures ( which to his depraued taste , seeme cold and flatt ones ) should be more actiue and intense , then those feculent ones , which so violently transporte him ; lett him but exercise himselfe a while in those entertainements which delight the mind , taking leaue , during that space , of those vnruly ones , which agitate the body ; and continue doing thus , till by long practise , he hath made them easy and habituated himselfe vnto them : and I will engage my word , that he will find this change so aduantageous to him , euen in contentment and delight , that he will not easily be brought backe to his former course of life . Experience sheweth vs , that whatsoeuer is long customary to vs , turneth into our nature ; so much , that euen diseases and poisons by diuturne vse , do mould and temper to themselues those bodies , which are habituated to them ; in such sort , that those pestes of nature must be kept on foote , and fed vpon for our subsistence . How much more then must the most connaturall exercise of mentall pleasure , turne so substantially into our being , that after some good practice in it , we shall not be able , with out great struggling and reluctation , to liue without it ? The violence of fruition in those foule puddles of flesh and bloud , presently glutteth with satiety , and is attended with annoy and with dislike : and the often vsing and repeating it , weareth away that edge of pleasure , which only maketh it sweete and valuable , euen to them that sett their hartes vpon it ; and nothing heighteneth it , but an irritation by a conuenient hunger and abstinence . Contrarywise , in the soule , the greater and more violent the pleasure is , the more intense and vehement the fruition is ▪ and the oftner it is repeated , so much the greater appetite and desire we haue , to returne vnto the same ; and nothing prouoketh vs more , then the entire and absolute fruition of it . If a suddaine change from one extreme of flesh and bloud , to the other opposite pole of spirituall delights and entertainements , seeme harsh to him , whose thoughts by long assuefaction , are glewed to corporeall obiects ; lett him beginne with gently brideling in his inferiour motions vnder a faire rule of gouernement : If he can not presently suppresse and totally mortify their clamorous desires , lett him att the least moderate and steere them according to the bent of reason . ( If we will but follow this course which nature teacheth vs , to heighten euen our sensuall delights and pleasures , by reasonable moderation of them to their owne aduantage ; we shall find her so kind a mother to vs , that of her selfe she will at length quelle and disincomber vs of all our enemies . If wee but temperately attend her worke , she will quietly waft vs ouer to our desired end , to our beloued happinesse . In a few yeares , by boyling away our vnruly heate , she will abate , and in the end quite weare away the sense of those transporting pleasures , we vsed to take so much delight in the fruition of . With in a while , rheumes will so clogge our tongue and palates , that we shall but flatly relish the most poi●●ant meates . Our dulled eares will no longer deuoure with delight , the rauishing sound of sweete harmonies . Our dimme eyes will carry to our heauy fansie but confused newes of any beautifull and pleasing obiects . Our stopped nosethriles will afford no passage for spiritefull perfumes , to warme and recreate our moyst and drowsie braine . In a word , nature will ere long , warne vs to take a long farewell of all those contentments and delights , which require a strong , vigorous , and athletike habite of body to enioy . She will shew vs , by setting our graues before our eyes , how vaine this glittering fansie of honour is : how vnprofitable the staffe of power to vnderproppe our falling being : how more burthensome then helpefull are those massie heapes of gold and siluer , which when we haue , the greatest vse we make of them , is but to looke vpon them , and court them with our dazeled eyes ; whiles they encompasse vs with armies of traytours and of hungry wolues , to teare them from vs , and vs in pieces for their sake . Thus will nature of her selfe in a short time , dull those weapons that offend vs , and destroy the enimies of those verities that shine vpon vs. Courage then , my Soule , and neyther feare to liue , nor yet desire to dye . If thou continuest in thy body , it is easy for thee , and sweete and contentsome , to heape vp treasures for eternity . And if thou partest from it , thy hopes are great and faire , that the iourney thou art going , is to a world of vnknowne felicity . Take hart then , and march on with a secure diligence , and expect the hand of bounteous nature , to dispose of thee , according as she hath wisely and benignely prouided for thee . And feare not but that if thou hast kept a reasonable amity with her , she will passe thee to where thou shallest neuer more be in danger of iarring with her ; nor of feeling within thy selfe the vnkind blowes of contrary powers fighting in thee , whiles thou bleedest with the woundes that each side giueth ; nor of changing thy once gained happinesse into a contrary condition , according to the vicissitudes of all humane affaires . But shallest For euer , be swelled to the vtmost extent of thy infinite nature , with this torrent , with this abisse of ioy , pleasure , and delight . But here ( my Soule ) well mayest thou stand amazed att this great word Foreuer . What will this be , when fleeting time shall be conuerted into permanent eternity ? Sharpen thy sight to looke into this vast profundity . Suppose that halfe an houre , were resumed into one instant or indiuisible of time : what a strange kind of durance would that be ? I see that halfe an houre , is diuisible without end , into halfes , and halfes of halfes , and quarters of quarters ; and after my riades of diuisions , no parcell is so litle , but that it hath an infinite superproportion to an indiuisible instant . What a prodigious thing then must it be , to haue an instant equalise halfe an houre ? Were it but some ordinary notion or quiddity , as of magnitude , of place , of actiuity , or the like , in which this excellency of an indiuisibles equalising a large extent , were considered ; my fantasy would offer to wrestle with it ; and peraduenture , by strong abstraction , and by deepe retirement into the closet of iudgement , I might hazard to frame some likenesse of it . But that wherein this multiplication is , is the noblest , the highest , and the roote of all other notions , it is Being and Existence it selfe . I my selfe , whiles I am , haue my existence determined but to one poore instant of time ; and beyond that , I am assured of nothing . My slender thridde of Being may breake a sunder , as neere to that instant , as I can suppose any thing to be neere vnto it : and when I shall haue supposed , Here it may breake , I still find that it may breake neerer and neerer ; and that I can neuer arriue to settle the neerest point where it may snapp in two . But when time shall be no more ; or att the least , shall in respect of me , be turned into Eternity ; then this fraile Existence of mine , will be stretched , out beyond the extent of all conquering time . What strange thing then , is this admirable multiplication of existence ? or how may I be able to comprehend it ? Existence is that which comprehendeth all thinges : and if God be not comprehended in it , thereby it is , that he is incomprehensible of vs : and he is not comprehended in it , because himselfe is it . He is Existence : and by being so , he equaleth , not comprehendeth it . From hence then I may gather the excellency and wast empire of existence , in its owne nature : and so conclude how admirable a change and betterment that must be , which encreaseth , and multiplyeth so infinitely the existence I now enioy : for be it neuer so specious ; be it neuer so glorious ; be it what it is , existence , the toppe , the flower , the perfection of all created thinges ; still there is a flaw , there is a defect , a shortenesse , a limitation in it : for now , my soule , thou art but a part of me ; and doest exist in such a manner by succession , that the security and possession of it , is of lesse then of any thing whatsoeuer in the world ; for it is of nothing more , then of an indiuisible ; which being such , in truth is nothing . But when the walles shall be broken downe , that here confine thee to such a nothing of existence , ( which yet is infinitely more noble , then all other degrees of notions ) then thou shallest summe vp time in formall being , and not be limited , as now thou art , to this so diuided a succession . Thou shallest be an houre without diuisibility : and if an houre , a yeare : if so , an age : and if an age , then for euer , for al eternity . But whither art thou flowne , my soule ? to what a dazeling height art thou mounted ? Thou art now soared to such a lessening pitch , as my faint eyes are no longer able to follow thy touring flight : my head groweth giddy , with gazing vp ; whiles thou lookest downe , to see time runne an infinite distance beneath thee ; wafting the existences of all corporeall thinges from nothing to nothing , in a perpetuall streame : and thou secure , and out of the reach of its venimous and all destroying truth . Lett me call to minde , all the violent pleasures of my heady youth : lett me summe vp their extent according to those deceatfull measures I then rated happinesse by : lett me in my fancy chew ouer againe the excessiue good , I then fondly imagined in them : and to all this , lett me adde as much more ioy and felicity , as in my weake thoughts , I am able to faddome or but ayme att : and then lett me say ( and with rigorous truth I shall say it ) all this excesse of blisse , will be resumed , will be enioyed to the full , in one indiuisible moment : lett me thinke with my selfe , if then , when pleasure was the Idole I sacrificed all my thoughts vnto , I might in one quarter of an houre haue enioyed a pleasure , or att the least , haue hoped for one , that should haue equalised att once all those , that in my life I euer tasted : what would not I haue beene content to giue in purchase of that single quarter of an houre ? And insteed of this pleasant dreame , I now see that one reall moment , will truly and solidely giue to thee and me , the quintessence , the Elixir of content and happinesse ; not drawne out of such 40 yeares , as I haue struggled through the world in various fortunes ; but out of ages and ages of pleasure , greater farre then can be conceiued by a hart of flesh ; and multiplyed beyond the Arithmetike of intelligences . And this happy moment , shall not be of their soddaine fleeting and expiring nature , that are assigned to time ; but shall endure beyond the extent of that time , which surpasseth all multiplication . I see plainely that I must multiply eternity by eternity , to frame a scantling of that blisse , which a well passed life in this world , shall bring me to in the next . And yet it will be as farre short , and as much beneath the selfeblessednesse of him that giueth one this , as nothing is short of all that is . For my blisse shall haue a beginning ; and though it neuer shall haue end , yet that belongeth not to it for its owne sake , but proceedeth meerely from the bounteous hand of the nothing annihilating selfe essence : from whom there is no more feare of the fayling of his liberall supereffluence of Being vpon me , then there is of his owne deficiency from being selfe Being . But how can these thinges stand together ? That indiuisibly I shall possesse a tenure beyond all possible time ? and neuerthelesse possibly , not withstanding my possession , I may be bereft of what I enioy ? who can reade this riddle ? who can diue into this abisse ? who can shoote light into this infinite pitte of darkenesse ? It is the aboundance and excesse of light that here striketh vs blind . Who can strengthen our eyes to endure eaglewise this glorious and resplendent sunne ? Nothing surely in this world ; vnlesse it be silēce and solitude . To these therefore lett vs consecrate the reuerend contemplation of this awefull mystery : which is but profaned , if it be exposed to vulgar eyes ; and to such nightowles and battes as we are , whiles the troubled fantasies of reeking sense and wordly occupations , do ouercloud our mysty thoughts . Now then if nature by short and thicke steppes att the beginning , and by larger paces in the progresse , hath deliuered vs ouer into a night of pure light , where we can see nothing , because euery thing is too visible ; so that we are faine to veyle our eyes , and are constrayned to retire ourselues to medicate and arme them , before we expose them to so strong and glorious beames : how should we dare to looke vpon those admirable heights ( infinitely surpassing all these ) with which the ouerconquering Grace hath crowned and swelled vp the extent of nature ? What sight is sharpe enough to penetrate into the mysterious essence , sprouting into different persons ? Who can looke vpon the selfe multiplyed vnity , vpon the incomprehensible circumincession , vpon those wondrous processions , and idiomes reserued for Angels eyes ? Of these , ( my soule ) whose shootinges reach infinitely higher beyond all that we haue said , then what we haue sayd is beyond the dull and muddy motions of this life ; thou art not capable now of receiuing any instructions : lett first the mystagogicall illuminations of the great Areopagite ; and the Ascetike discipline of the Anachoreticall inhabitants of the wildernesse , purify thy eye , before thou attemptest to speake , or to ayme att the discouery of these abisming depths . By them thou must be first irrigated with the sweete shoures of morninges and eueninges , with the gentle deawes , and mannadroppes , which fall aboundantly from those bounteous fauours that reside in a higher sphere then nature ; and that poure out , vnknowne and vnconceiuable blessinges vpon prepared hartes : which fructify into that true blisse , in comparison where of , all that we haue hitherto declared , is but shaddow , vanity , and nothing . FINIS . PRIVILEGE DV ROY . LOVYS PAR LA GRACE DE DIEV ROY DE FRANCE ET DE NAVARRE , A nos amez & feaux les gens tenans nos Cours de Parlemens , Baillifs , Seneschaux , Preuosts , leurs Lieutenans , & tous autres nos Iusticiers & Officiers qu'il appartiendra , Salut , Le Sieur Kenelme Digby Cheualier Anglois , nous a fait remonstrer qu'il a composé vn Liure en langue Angloise , contenant deux Traitez , l'vn de la nature du corps , & l'autre de la nature des ames , auec vne recherche de l'immortalité de celles qui sont raisonnables . Lequel il desireroit mettre en lumiere & faire imprimer , s'il auoit nos lettres à ce necessaires : lesquelles nous faisant supplier luy vouloir octroyer . A ces causes luy auons permis & accordé , permettons & accordons par ces presentes faire imprimer & debiter ledit Liure pendant six ans . Durant lesquels nous faisons deffenses à tous Libraires & Imprimeurs de nostredit Royaume , de l'imprimer vendre , ny debiter , soit sous quelque marque de déguisement ou traduction que ce soit , sans le consentement dudit sieur Digby , à peine de trois mille liures d'amende , confiscation des exemplaires qui s'en trouueront , & de tous despens dommages & interests enuers luy . Si vous mandons & à chacun de vous enioignons tenir la main à l'execution des presentes , lesquelles voulons estre tenuës pour deuëment signifiées , en mettant copie d'icelles au commencement ou à la fin de chacun desdits Liures . A la charge de mettre par ledit sieur Digby vne exemplaire dudit Liure en nostre Biblioteque , & vne autre en celle de nostre tres-cher & feal Chancelier , à peine de nullité desdites presentes . Car tel est nostre plaisir , nonobstant oppositions ou appellations quelconques , clameur de Haro , chartre Normande , & lettres à ce contraires . Donné à Fontainebleau le vingt-sixiesme iour de Septembre , l'an de grace mil six cens quarantequatre , & de nostre Regne le deuxiesme . Par le Roy en son Conseil , GVITONNEAV . Notes, typically marginal, from the original text Notes for div A35987-e12940 Ar. 3. de anima . Notes for div A35987-e13300 1 Quantity is the first , and most obuious affection of a body . 2 Wordes do not expresse thinges as they are in themselues , but onely as they are painted in the mindes of men . 3 The first error that may arise from hence ; which is a multiplying of things , where ●o such multiplication is really found . 4 A second error ▪ the conceiuing of many distinct thinges as really one thing . 5 Great care to be taken to auoyde the errors , which may arise from our manner of vnderstanding thinges . 6 Two sorts of wordes to expresse our notions ; the one common to all men , the other proper to schollers . 7 Great errors arise by wresting wordes from theire common meaning to expresse a more particular or studied notion . 1 Wee must know the vulgar and common notion of Quantity that wee may vnderstand the nature of it . 2 Extension or diuisibility is the common notion of Quantity . 3 Partes of Quantity are not actually in theire whole . 4 If partes were actually in theire whole , Quātity would bee composed of indiuisibles . 5 Quantity cannot be composed of indiuisibles . 6 An obiection to prooue that partes are actually in Quantity ; with a declaration of the mistake from whence it procedeth . 7 The solution of the former obiection : and that sense cannot discerne whether one part be distinguished from another , or no. Chap. 1. §. 2.3 . 8 An enumeration of the seuerall specieses of Quantity , which confirmeth that the essence of it is diuisibility . 1 What is meant by Rarity and Density . 2 It is euident that some bodies are rare and others dense ; though obsu●e , how they are such . 3 A breife enumeration of the seuerall properties belonging to rare and dense bodies . 4 The opinion of those Philosophers declared , who putt rarity to consist in an actuall diuision of a body into litle partes . 5 The former opinion reiected , and the ground of theire error disco●ered . 6 The opinion of those Philosophers related , who putt rarity to consist in the mixtion of vacuity among bodies . 7 The opinion of vacuities refuted . Dialog . 1. del Mouim . pag. 81. Archimed . Promot . 8 Rarity and Désity consist in the seuerall proportions , which Quantity hath to its substance . 9 All must admitt in Physicall bodies , a Metaphysicall composition . 1 The notions of density and rarity haue a latitude capable of infinite variety . 2 How moystnesse and drynesse are begotten in dense bodies . 3 How moystnesse and drynesse are begotten in rare bodies . 4 Heate is a property of rare bodies , and cold of dense ones . 5 Of the two dense bodies , the lesse dense is more cold : but of the two rare ones the lesse rare is lesse hoat . 6 The extreme dense body is more dry , then the extreme rare one . 7 There are but foure simple bodies : and these are rightly named Elements . 8 The Author doth nott determine whether euery element doth comprehend vnder its name one only lowest species , or many : nor whether any of them be found pure . 1 The first operation of the Elements is diuision , out of which resulteth locall motion . 2 What place is both notionally , and really . 3 Locall motion is that diuision , whereby a body changeth its place . 4 The nature of quantity of it selfe is sufficient to vnite a body to its place . 5 All operations amongst bodies , are eyther locall motion , or such as follow out of locall motion . 6 Earth compared to water in actiuity . § ▪ 6. 7 The manner whereby fire getteth into fewel : prooueth that it exc●edeth earth in actiuity . 8 The same is prooued by the manner , whereby fire cometh out of fewell and worketh vpon other bodies . 1 In what sense the Author reiecteth qualities . 2 In what sense the Author doth admitt of qualities . 3 Fiue arguments proposed to proue that light is not a body . 4 The two first reasōs to proue light to be a body are , the resemblance it hath with fire ; and because if it were a quality , it would alwayes produce an equall to it selfe . 5 The third reason ; because if we imagine to our selues the substance of fire to be rarifyed , it will haue the same appearances which light hath . 6 The fourth reason , from the manner of the generation and corruption of light , which agreeth with fire . 7 The fifth reason ; because such properties belong to light as agree only vnto bodies . 1 That all light is hoat and apt to heate . 2 The reason why our bodies for the most part do not feele the heate of pure light . 3 The experience of burning-glasses , and of soultry gloomy weather proue light to be fire . 4 Philosophers ought not to iudge of thinges by the rules of vulgar people . 5 The different names of light and fire proceede from different notions of the same substance . 6 The reason why many times fire , and heate are depriued of light . 7 What becometh of the body of light , when it dyeth . 8 An experiment of some who pretend , that light may be precipitated into pouder . 9 The Authors opinion concerning lampes , pretended to haue been found in tombes , with inconsumptible lights . 1 Light is not really in euery part of the roome it enlighteneth , not filleth entirely any sensible part of it , though it seeme to vs to do so . 2 The least sensible poynt of a diaphanous body , hath roome sufficient to containe both ayre and light , together with a multitude of beames issuing from seuerall lights , without penetrating one an other . Willebrord Snell . 3 That light doth not enlight en any roome in an instant ; and that the great celerity of its motion doth make it imperceptible to our senses . 4 The reason why the motion of light , is not discerned coming towardes vs ▪ and that there is some reall tardity in it . 5 The planets are not certainely euer in that place where they appeare to be . 6 The reason why light being a body , doth not by its motion shatter other bodies into pieces . 7 The reason why the body of lighlt is neuer perceiued to be fanned by the wind . 8 The reasons , for and against lights being a body , compared together . 9 A summary repetition of the reasons , which proue that light is fire . 1 No locall motion can be performed without succession . 2 Time is the common measure of all succession . 3 What velocity is , and that it can not be infinite . 4 No force so litle , that is not able to moue the greatest weight imaginable . 5 The chiefe principle of Mechanikes deduced out of the former discourse . 6 No moueable can passe from rest to any determinate degree of velocity , or from a lesser degree to a greater , without passing through all the intermediate degrees , which are below the obtained degree . 7 The conditions which helpe to motiō , in the moueable are three , in the medium , one . Dialog . 1. of Motion . 8 No body hath any intrinsecall vertue to moue it selfe towardes any determinate part of the vniuerse . 9 The encrease of motion is alwayse made in the proportion of the odde numbers . 10 No motion can encrease for euer without coming to a periode . 11 Certaine problemes resolued concerning the proportion of some mouing Agents compared to their effects . 12 When a moueable cometh to rest , the motion doth decrease according to the rules of encrease . 1 Those motions are called naturall which haue constant causes ; and those violent which are contrary to them . 2 The first and most generall operation of the sunne , is the making and raising of atomes . 3 The light rebounding from the earth with atomes , causeth two streames in the ayre ; the one ascending the other descēding ; and both of them in a perpendicular line . 4 A dense body placed in the ayre betweene the ascending and descending streame , must needes descend . 5 A more particular explicatiō of all the former doctrine touching grauity . 6 Grauity and leuity do not signify an intrinsecall inclination to such a motion in the bodies themselues which are termed heauy and light . 7 The more dēse a body is , the more swiftly it descendeth . 8 The velocity of bodies descending doth not encrease in proportion to the difference that may be betweene their seuerall densities . 9 More or lesse grauity doth produce a swifter or a slower descending of a heauy body . Aristotles argument to disproue motion in vacuo , is made good . 10 The reason why att the inferiour quarter of a circle , a body doth descend faster by the arch of that quarter , then by the chord ●f it . 1 The first obiection answered ; why a hollow body descendeth slower then a solide one . 2 The second obiection answered , and the reasons shewne , why atomes do continually ouertake the descending dense body . 3 A curious question left vndecided . 4 The fourth obiection answered ; why the descent of the same heauy bodies , is equall in so great inequality of the atomes which cause it . 5 The reason , why the shelter of a thicke body doth not hinder the descent of that which is vnder ▪ ti . 6 The reason why some bodies sinke , others swimme . 7 The fifth obiection answered concerning the descending of heauy bodies in streames . 8 The sixt obiection answered : and that all heauy elements do weigh in their owne spheres . 9 The 7th obiection answered : and the reason why we do not feele the course of the ayre and atomes that beat cōtinually vpon vs. 10 How in the same body , grauity may be greater then density , and density then grauity ; though they be the same thing . 11 The opinion of grauities being an intrinsecall inclination of a body to the center , refuted by reason . 12 The same opinion refuted by seuerall experiences . 1 The state of the question touching the cause of violent motion . 2 That the medium is the onely cause , which continueth ●●●lent motiō . 3 A further explication of the former doctrine . 4 That the ayre hath strength enough to continue violent motion in a moueable . Dial. 1. of motion pag. 98. 5 An answere to the first obiection ; that ayre is not apt to conserue motion . And how violent mo●● cometh to cease . 6 An answere to the second obiection that the ayre hath no power ouer heauy bodies . 7 An answere to the third obiection , that an arrow should fly faster broadwayes then lōgwayes ▪ 1 That reflexion is a kind of violēt motion . 2 Reflexion is made at equall angles . 3 The causes and properties of vndulation . 5 A refutation of Monsieur Des Cartes his explication of refraction . 6 An answere to the arguments brought in fauour of Monsieur Des Cartes his opinion . 7 The true cause of refraction of light both at its entrance , and att its going out from the reflecting body . 8 A generall rule to know the nature of reflexions and refractions in all sortes of surfaces . 9 A body of greater partes and greater pores , maketh a greater refraction then one of lesser partes and lesser pores . 10 A cōfirmation of the former doctrine , out of the nature of bodies that refract light . 1 The cōnexion of this chapter with the rest , and the Authors intent in it , 2 That there is a least cise of bodies , and that this least cise is found in fire . 3 The first coniunction of partes is in bodies of least cise ; and it is made by the force of Quantity . 4 The second sort of coniunction is cōpactednesse in simple Elements , and it proceedeth from density . 5 The third coniunction is of partes of different Elements , and it proceedeth from quantity and density together . 6 The reason why liquide bodies do easily ioyne together ; and dry ones difficultly . 7 That no two hard bodies can touch one an other immediately . 8 How mixed bodies ar● framed in generall . 9 The cause of the seuerall degrees of solidity in mixed bodies . 10 The rule wherevnto are reduced all the seuerall combinations of Elements in compounding of mixed bodies . 11 Earth and water are the basis of all permanent mixed bodies . 12 What kind of bodies those are where water is the basis , and earth the predominant Element ouer the other two . 13 Of those bodies , where water being the basis ayre is the predominant Element . 14 What kind of bodies result , where water is the basis and fire the predominant Element . 15 Of those bodies , where water is in excesse , it alone being both the basis , and the predominant Element . 16 Of those bodies where Earth alone is the basis , and also the predominant in excesse ouer the other thre● Elements . 17 Of those bodies where Earth is the basis , and water the predomin●t Element ouer the other two . 18 Of those bodies , where earth being the basis ayre is the predominant . 19 Of those bodies , where Earth being the basis , fire is the predominant . 20 All the second qualities of mixed bodies , arise from seuerall combinations of the first qualities : and are att last resolued into seuerall degrees of rarity and density . 21 That in the planets and starres , there is a like variet● of mixed bodies caused by light as here vpon Earth . 22 In what māner the Elements do worke vpon one an other , in the compositiō of mixed bodies : and in particular fire which is the most actiue . 23 A particular declaration touching the generation of mettalls . 1 Why some bodies are brittle , and others tough , or apt to withstand outward violence , the first instrument to dissolue mixed bodies . 2 How outward violence doth worke vpon the most compacted bodies . 3 The seuerall effects of fire , the second and chiefest instrumēt to dissolue all cōpounded bodies . 4 The reason why some bodies are not dissolued by fire . 5 The reason why fire molteth gold , but can not consume it . 6 Why leade is easily , consumed and calcined by fire . 7 Why and how some bodies are diuided by fire into spirits , waters , oyles , saltes , and earth . And what those partes are . 8 How water the third i●strumēt to dissolue bodies , dissolueth calx into salt ; and so into Terra damnata . 9 How water mingled with salt , becometh a most powerfull Agent to dissolue other bodies . 10 How putrefactiō is caused . 1 What is the sphere of actiuity in corporeall Agents . 2 The reason why no body can worke in distance . 3 An obiection answered against the manner of explicating the former axiom● . 4 Of reaction and first in pure locall motion , that each Agēt must suffer in acting and act● in suffering . 5 The former doctrine applyed to other locall motions designed by particular names . And that Suisseths argument is of no force against this way of doctrine . 6 Why some notions do admitt of intension and Remission ; and others do not . 7 That in euery part of our habitable world ; all the foure Elemēts , are found pure in small atomes ; but not in any great bulke . 1 The Authors intent in this and the following chapters . Mr. Thomas White . 2 That bodies may be rarifyed , both by outward and inward heat ; and how this is performed . 3 Of the great effects of Rarefaction . 4 The first manner of condensation , by heate . 5 The second manner of condensation by cold . 6 That yce is not water rarifyed but condensed . 7 How wind , snow , and haile are made ; and wind by raine allayed . 8 How partes of the same or diuers bodies , are ioyned more strongly together by condensation . 9 Vacuites can not be the reason , why water impregnated to the full with one kind of salt , will notwithstāding receiue more of an other . 10 The true reason of the former effect . 11 The reason why bodies of the same nature do ioyne more easily together then others . 1 What Attractiō is , and from whence it proceedeth . 2 The true sense of the Maxime , that Nature abhorreth from vacuity . 3 The true reas● of attraction . 4 Water may be brought by the force of attraction to what height soeuer . 5 The doctrine touching the attraction of water in syphons . 6 That the syphon doth not proue , water to weigh in its owne orbe . 7 Concerning attraction caused by fire . 8 Concerning attractiō made by vertue of hoat bodies , amulets etc. 9 The naturall reason giuen for diuers operations , esteemed by some to be magicall . 1 What is Filtration ; and how it is effected . 2 What causeth the water in filtration to ascend . 3 Why the filter will not droppe vnlesse the labell hang lower then the water . 4 Of the motion of Restitution : and why some bodies stand bent , others not . 5 Why some bodies returne onely in part to their natural figure ; others entirely . 6 Concerning the nature of those bodies which do shrinke and stretch . 7 How great and wonderfull effects , proceed from small , plaine , and simple principles . 8 Concerning Electricall attraction , and the causes of it . 9 Cabeus his opinion refuted concerning the cause of Electricall mot●ons . 1 The extreme heat of the sunne vnder the zodiacke , draweth a streame of ayre from each Pole into the torride zone . Chap. 18. §. 7. 2 The atomes of these two streames coming together are apt to incorporate with one an other . 3 By the meeting and mingling together of these streames att the Equator , diuers riuolets of atomes of each Pole , are continuat●d from one Pole to the other . 4 Of these atomes incorporated with some fitt matter in the bowels of the earth , is made a stone . 5 This stone worketh by emanations , ioyned with agreeing streames that meete them in the ayre ; and in fine it is a loadestone . 6 A methode for making experiences vpon any subiect . 7 The Loadestones generatiō by atomes flowing from both Poles , is confirmed by experiments obserued in the stone it selfe . 8 Experiments to proue that the loadestone worketh by emanations meeting with agreeing streames . 1 The operations of the loadestone are wrought by bodies and not by qualities . 2 Obiections against the former positiō answered . 3 The loadestone is imbued with his vertue from an other body . 4 The vertue of the loadestone is a double , and not one simple vertue . 5 The vettue of the loadestone worketh more strongly in the poles of it , then in any other part . 6 The loadestone sendeth forth its emanations spherically . Which are of two kindes : and each kind is strongest in that hemisphere , through whose polary partes they issue out . 7 Putting two loadestones within the sphere of one an other , euery part of one loadestone , doth not agree with euery part of the other loadestone . 8 Cōcerning the declination and other respects of a needle , towardes the loadestone is toucheth . 9 The vertue of the loadestone goeth from end to end in lines almost parallele to the axis . 10 The vertue of the loadestone is not perfectly sphericall though the stone be such . 11 The intention of nature in all the operations of the loadestone , is to make an vnion betwixt the attractiue and attracted bodies . 12 The maine globe of the earth is not a loadestone . 13 The loadestone is generated in all partes or climats of the earth . 14 The conformity betwixt the two motiōs of magnetike thinges , and of heauy thinges . 1 Which is the North , and which the South Pole of a loadestone . 2 Whether any bodies besides magnetike ones be attractiue . 3 Whether an iron placed ●erpēdicularly towardes the earth doth gett a magneticall vertue of pointing towardes the north , or towardes the south in that end that lyeth downewardes . 4 Why loadestones affect iron better then one an other . 5 Gilberts reason refuted touching a capped loadestone , that taketh vp more iron then one not capped ; and an iron impregnated that in some case draweth more strongly then the stone it selfe . 6 Galileus his opinion touching the former effects , refuted . 7 The Authors solution to the former questions . 8 The reasō why in the former case , a lesser loadestone doth draw the interiacent irō frō the greater . 9 Why the variation of a touched needle frō the north , is greater , the neerer you go to the Pole. 10 Whether in the same part of the world a touched needle may att one time vary more frō the north , and att an other time lesse . 11 The whole doctrine of the loadestone summed vp in short . 1 The connexion of the following Chapters with the precedent ones . 2 Concerning seuerall cōpositions of mixed bodies . 3 Two sortes of liuing creatures . 4 An engine to expresse the first sort of liuing creatures . 5 An other engine by which may be expressed the second sort of liuing creatures . 6 The two former engines and some other comparisons applyed to expresse the two seuerall sortes of liuing creatures . 7 How plantes are framed . 8 How sensitiue creatures are formed . 1 The opinion that the seede containeth formally euery part of the parent . 2 The former opinion reiected . 3 The Authors opinion of this question . 4 Their opinion refuted , who hold that euery thing containeth formally all thinges . 5 The Authors opinion concerning the generation of Animals declared , and confirmed . 6 That one substance is changed into an other . 7 Concerning the hatching of chickens , and the generation of other Animals . 8 From whence it happeneth that the deficiences , or excrescences of the parents body are often seene in their children . 9 The difference between the Authors opinion , and the former one . 10 That the hart is imbued with the generall specifike vertues of the whole body ; whereby is confirmed the doctrine of the two former paragraphes . 11 That the hart is the first part generated in a liuing creature . 1 That the figure of an Animal is produced by ordinarie secō● causes , as well as any other corporeall effect . 2 That the seuerall figures of bodies proceed from a defect in one of the three dimensions , caused by the concurrāce of accidentall causes . 3 The former doctrine is confirmed by seuerall instances . 4 The same doctrine applyed to Plants . 5 The same doctrine declared in leafes of trees . 6 The same applyed to the bodies of Animals . 7 In what sense the Author doth admitt of Vis formatrix . 1 Fromwhence doth proceed the primary motion and growth in Plantes . 2 Monsieur des Cartes his opinion touching the motion of the hart . 3 The former opinion reiected . 4 The Authors opinion concerning the motion of the hart . 5 The motion of the hart dependeth originally of its fibers irrigated by bloud . 6 An obiection answered against the former doctrine . 7 The circulatiō of the bloud , and other effects that follow the motion of the hart . 8 Of Nutrition . 9 Of Augmentation . 10 Of death and sicknesse . 1 The cōnexion of the subsequent chapters with the precedent . 2 Of the senses and sensible qualities in generall . And of the end for which they serue . 3 Of the sense of touching : and that both it and its qualities are bodies . 4 Of the tast and its qualities : that they are bodies . 5 That the smell and its qualities are reall bodies . 6 Of the conformity betwixt the two senses of smelling and tasting . 7 The reasō why the sense of smelling is not so perfect in man as in beastes : with a wonderfull historie of a man who could wind a sent as well a● any beast . 1 Of the sense of hearing : and that sound is purely motiō . 2 Of diuers artes belonging to the sense of hearing : all which confirme that sound is nothing but motion . 3 The same is confirmed by the effects caused by great noises . 4 That solide bodies may conueye the motion of the ayre or sound to the organe of hearing . 5 Where the motion is interrupted there is no sound . 6 That not only the motion of the ayre but all other motions coming to our eares make sounds . 7 How one sense may supply the want of an other . 8 Of one who could discerne soūds of words with his eyes . 9 Diuers reasons to proue sound to be nothing els but a motiō of some reall body . 1 That Colours are nothing but light mingled with darknesse ; or the disposition off a bodies superficies apt to reflect light so mingled . 2 Cōcerning the disposition of those bodies which produce white or blacke coulours . 3 The former doctrine cōfirmed by Aristot●les authority , reason , and experience . 4 How the diuersity of coulours doe follow out of various degrees of rarity and density . 5 Why some bodies are Diaphanous others opacous . 6 The former doctrine of coulours cōfirmed by the generation of white and Blacke in bodies . 1 Apparitions of coulours through a prisme or triāgular glasse are of two sortes . 2 The seuerall parts of the obiect make seuerall angles at their entrance into the prisme . 3 The reason why some times the same obiect appeareth throwgh the prisme in two places : and in one place more liuely , in the other place more dimmes . 4 The reason of the various colours that appeare in looking throwgh a prisme . 5 The reason̄ why the prisme in one position , may make the colours appeare quite contrary to what they did , when it was in an other position . 6 The reason of the various colours in generall by pure light passing through a prisme . 7 Vpon what side euery colour appeareth that is made by pure light passing through a prisme . 1 The reason of each seuerall colour in particular caused by light passing through a prisme . 2 A difficult probleme resolued touching the prisme . 3 Of the rainebow , and how by the colour of any body wee may know the compositiō of the body it selfe . 4 That all the sēsible qualities are reall bodies resulting out of seuerall mixtures of rarity and density . 5 Why the senses are only fiue in number : with a conclusion of all the former doctrine concerning them . 1 Monsieur des Cartes his opinion touching sensation . 2 The Authors opinion touching sensation . 3 Reasons to persuade the authors opiniō . 4 That vitall spiritts are the immediate instruments of sensation by conueying sensible qualities to the braine . 5 How sound is conueyed to the braine by vitall spirits . 6 How colours are conueyed to the braine by vitall spirits . 7 Reasōs against Monsieur des Cartes his opinion . 8 That the symptomes of the palsie do no way confi●me Monsieur des Cartes his opinion . 9 That Monsieur des Cartes his opiniō , can not giue a good account , how thinges are cōserued in the memory . 1 How thinges are cōserued in the memory . 2 How thinges cōserued in the memory are brought backe in to the fantasie . 3 A Confirmatiō of the former doctrine . 4 How thinges renewed in the fantasie , returne with the same circumstāces that they had at first . 5 How the memory of thinges past is lost , or confounded : and how it is repaired againe . 1 Of what matter the braine is composed . 2 What is voluntary motion . 3 What those powers are which are called naturall faculties . 4 How the attractiue and secretiue faculties , worke . 5 Concerning the concocti●● faculty . 6 Concerning the retentiue and expulsiue faculties . 7 Concerning expulsion made by Physicke . 8 How the braine is moued to worke voluntary motion . 9 Why pleasing obiects doe dilate the spirits , and displeasing ones contract them . 10 Concerning the fiue senses for what vse and end they are . 1 That Septum Lucidum is the seat of the fansie . 2 What causeth vs to remēber not only the obiect it selfe ; but also that we haue thought of it before . 3 How the motions of the fantasie , are deriued to the hart . 4 Of paine and pleasure . 5 Of Passion . 6 Of seuerall pulses caused by passions . 7 Of seuerall other effects caused naturally in the body by passiōs . 8 Of the diaphragma . 9 Concerning paine and pleasure caused by the memory of thinges past . 10 How so small bodies as atomes are , can cause so great motions in the hart . 11 How the vital spirits sent frō the braine , do runne to the intended part of the body without mistake . 12 How men are blinded by Passion . 1 The order and connexion of the subsequent Chapters . 2 From whence proceedeth the doubting of beasts . 3 Concerning the inuention of Foxes and other beasts . 4 Of foxes that catch hennes by lying vnder their roost , and by gazing vpon them . 5 From whence proceedeth the foxes inuentiō to ridde himselfe of fleas . 6 An explication of two other inuentions of foxes . 7 Concerning Mountagues argument to prooue that dogges make syllogismes . 8 A declaration how some tricks are performed by foxes , which seeme to argue discourse . 9 Of the Iaccatrays inuention in calling beasts to himselfe . 10 Of the Iaccalls designe in seruing the lyon . 11 Of seuerall inuentions of fisshes . 12 A discouery of diuers thinges done by hares , which seeme to argue discourse . 13 Of a foxe reported to haue weighed a goose , before he would venture with it ouer a riuer ; and of fabulous stories in common . 14 Of the seuerall cryings and tones of beasts : with a refutation of those authours who maintaine thē to haue compleat lāguages . 1 How hawkes and other creatures are taught to doe what they are browght vp to . 2 Of the Baboone that played on a guitarre . 3 Of the teaching of Elephātes and other beasts to doe diuers tricks . 4 Of the Orderly traine of actions performed by beasts in breeding their yong ones . 1 why beasts are affraide of men . 2 How some quali●●es caused at first by chance in beasts , may passe by generation to the whole offspring . 3 How the parēts fantasie doth oftentimes worke strange effects in their issue . 4 Of Antipaties . 5 O● Sympaties . 6 That the Antipathy of beasts towards one an other , may be taken away by assuefaction . 7 Of longing markes seene in children . 8 Why diuers men hate some certaine meates , and particularly cheese . 9 Concerning the prouidence of Aunts in laying vp in store for winter . 10 Concerning the foreknowing of beasts . Notes for div A35987-e31020 Dialog : 3o. Nodo 2 do . Notes for div A35987-e31790 1 What is a right apprehension of a thing . 2 The very thing it selfe is truly in his vnderstanding who rightly apprehendeth it . 3 The Apprehension of things cōming vnto vs by our senses , are resoluable into other more simple apprehensions . 4 The apprehension of a Being is the most simple and Basis of all the rest . 5 Th● apprehension of a thing is in next degree to that of Being , and it is the Basis of all the subsequēt ones . 6 The apprehension of things knowne to vs by our senses , doth consist in certaine respects betwixt too things . 7 Respect or relation hath not really any formall being , but only in the apprehension of man. 8 That Existence or being is the proper affectiō of man : and that mans soule is a comparing power . 9 A thing by coming into the vnderstanding of man , looseth nothing of its owne peculiar nature . 10 A multitude of things may be vnited in mans vnderstāding without being mingled or comfounded together . 11 Of abstracted and concrete termes . 12 Of vniuersal notions . 13 Of apprehending a multitude vnder o●e notion . 14 The power of the vnderstanding reacheth as farre as the extent of being . 1 How a iudgement is made by the vnderstanding . 2 That two or more apprehensions are identifyed in the soule by vniting them in the stock of being . 3 How the notiōs of a substantiue and an adiectiue , are vnited in the soule , by the common stocke of being . 4 That a settled iudgement becometh a part of our soule . 5 How the Soule commeth to deeme or settle a iudgement . 6 How opinion is begotten in the vnderstanding . 7 How faith is begotten in the vnderstanding . 8 Why truth is the perfection of a reasonable soule : and why it is not found in simple apprehensions as well as in Enuntiations . 9 What is a solid iudgement , and what a slight one . 10 What is an acute iudgement , and what a dull one . 11 In what consisteth quicknesse and Clearenesse of iudgement : and there oposite vices . 1 How discourse smade . 2 Of the figures and moodes of Syllogismes . 3 That the life of man as man , doth consist in discourse , and of the vast extent of it . Dialo : de mundo . 4 Of humane actions , and of those that concerne ourselues . 5 Of humane actions as they concerne our neighbours . 6 Of Logike . 7 Of Grammar . 8 Of Rhetorike . 9 Of Poetry . 10 Of the Power of speaking . 11 Of arts that concerne dumbe and insensible creatutes ▪ 12 Of Arithmetike . 13 Of Prudence . 14 Obseruations vpon what hath beene said in this Chapter . 1 That humane actions proceed from two seuerall principles , vnderstanding and sense . 2 How our generall and inbred maximes doe concurre to humane actiō . 3 That the rules and maximes of arts doe worke positiuely in vs though we thinke not of them . 4 How the vndestāding doth cast about when it wanteth sufficient grounds for action . 5 How reason doth rule ouer sense and passion . 6 How we recall our thoughts from distractions . 7 How reason is sometimes ouercome by sense and passion . 1 The cōnection of the subsequent Chapters with the precedent . 2 The inexistēce of corporeall thinges in the soule by the power of apprehension , doth proue her to be immateriall . 3 The notion of being , which is innate in the soule , doth proue the same . 4 The same is proued by the notion of respects . 5 That corporeall thinges are spiritualized in the vnderstanding by meanes of the soules working in and by respects . 6 That the abstracting of notions from all particular and indiuiduall accidents , doth proue the immaterialitie of the soule . 7 That the vniuersalitie of abstracted notions doth proue the same . 8 That collectiue apprehensions do proue the same . 9 The operations of the soule drawing allways from multitude to vnitie , do proue the same . 10 The difference betwixt the notion of a thing in our vnderstanding , and the impression that correspondeth to the same thing in our fansie , doth proue the same . 11 The apprehensiō of negatiōs and priuations do proue the same . 1 The manner of iudging or deeming by apprehending two thinges to be identified , doth proue the soule to be immateriall . 2 The same is proued by the manner of apprehending opposition in a negatiue iudgement . 3 That thinges in themselues opposite to one an other hauing no opposition in the soule , doth proue the same . 4 That the first truthes are identified to the soule . 5 That the soule hath an infinite capacitie , and consequently is immateriall . 6 That the opposition of contradictory propositions in the Soule doth proue her immaterialitie . 7 How propositions of eternall truth , do proue the immaterialitie of the soule . 1 That in discoursing the soule cōtaineth more in it at the same time then is in the fantasie , which prooueth her to be immateriall . 2 That the nature of discourse doth prooue the soule to be ordered to infinite knowledge , and consequētly to be immateriall . 3 That the most naturall obiects of the soule are immateriall , and consequently the soule her selfe in such . 1 That the soules being a power to order thinges proueth her to be immateriall . 2 That the soules being able to mooue without being mooued , doth prooue her to be immateriall . 3 That the soules proceeding to action with an vniuersality , and indifferency doth prooue the same . 4 That the quiet proceeding of reason doth prooue the same . 5 A conclusion of what hath beene said hetherto in this second Treatise . 1 That Mans Soule is a substance . 2 That man is compounded of some other substance besides his body . 3 That the soule doth subsist of it selfe independently of the body . 4 Two other arguments to prooue the same : one positiue , the other negatiue . 5 The same is prooued because the soule can not be obnoxious to the cause of mortality . 6 The same is prooued because the soule hath no contrary . 7 The same is prooued from the end for which the soule was created . 8 The same is prooued because she can mooue without being mooued . 9 The same is prooued from her manner of operation which is grounded in being . 10 Lastly it is prooued from the science of Morality , the principles whereof would be destroied if the soule were mortall . 1 That the soule is one simple knowing act which is a pure substance and nothing but substance . 2 That a seperated soule is in no place , and yet is not absēt from any place . Boetius . 3 That a seperated soule is not in time nor subiect to it . 4 That the soule is an actiue substance , and all in it is actiuitie . 5 A description of the soule . 6 That a seperated soule knoweth all that which she knew whilst she was in her bodie . 7 That the least knowledge which the soule acquireth in her bodie of anie one thing doth cause in her , when she is seperated from her bodie a compleat knowledge of all thing● whatsoeuer . 8 An answere to the obiections of some Peripatetikes who maintaine the soule to perish with the body . 9 The former Peripate●icke● refuted out of Aristotle . 10 The operations of a seperated soule compared to her operations in her bodie . 11 That a separated soule is in a state of pure being , and consequently immortall . 1 That a soule in this life is subiect to mutation , and may be perfected in knowledge . 2 That the knowledges which a so●le getteth in this life will make her knowledge in the next life more perfect , and firme . 3 That the soules of mē addicted to science whilst they liued here are more perfect in the next world then the soules of vnlearned men . 4 That those soules which embrace vertue in this world will be most perfect in the next , and those which embrace vice most miserable . 5 The state of a vicious soule in the next life . 6 The fundamentall reason why as well happinesse as miserie is so excessiue in the next life . 7 The reason why mans soule requireth to be in a body , and to liue for some space of time ioyned with it . 8 That the misery of the soule in the next world , proceedeth out of inequality , and not out of falsity of her iudgements . 1 The explication , and proofe of that maxime , that , if the cause be i● act , the effect must also b● . 2 The effects of all such agēts as worke instantaneously , ar● complete in the first instant that the agents are putt . 3 All pure spirits do worke instantaneously . 4 That a soule separated from her body can not suffer any change after the first instant of her separation . 5 That temporall sinnes are iustly punished with eternall pain●s .